योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-189
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:
श्रीवसिष्ठ उवाच ।
आतिवाहिकदेहोऽसौ तस्याद्यस्य प्रजापतेः ।
काकतालीयवच्चित्त्वाद्यद्यथेत्यादि चेतति ॥ १ ॥
आतिवाहिकदेहोऽसौ तस्याद्यस्य प्रजापतेः ।
काकतालीयवच्चित्त्वाद्यद्यथेत्यादि चेतति ॥ १ ॥
śrīvasiṣṭha uvāca ,
ātivāhikadeho'sau tasyādyasya prajāpateḥ ,
kākatālīyavaccittvādyadyathetyādi cetati 1
ātivāhikadeho'sau tasyādyasya prajāpateḥ ,
kākatālīyavaccittvādyadyathetyādi cetati 1
1.
śrīvasiṣṭhaḥ uvāca ātivāhikadehaḥ asau tasya ādyasya
prajāpateḥ kākatālīyavat cittvāt yat yathā iti ādi cetati
prajāpateḥ kākatālīyavat cittvāt yat yathā iti ādi cetati
1.
śrīvasiṣṭhaḥ uvāca asau tasya ādyasya prajāpateḥ
ātivāhikadehaḥ kākatālīyavat cittvāt yat yathā iti ādi cetati
ātivāhikadehaḥ kākatālīyavat cittvāt yat yathā iti ādi cetati
1.
Śrī Vasiṣṭha said: That very first Prajāpati, whose body is subtle and transitional (ātivāhika-deha), by merely conceiving (cittvāt) things spontaneously, as if by a mere coincidence (kākatālīyavat), becomes conscious (cetati) of them as 'this is such and such,' and so forth.
तत्तथा स्थितिमायाति चिरं संवित्स्वभावतः ।
बत विश्वमिदं भातमत्रासत्ये कुतः स्मयः ॥ २ ॥
बत विश्वमिदं भातमत्रासत्ये कुतः स्मयः ॥ २ ॥
tattathā sthitimāyāti ciraṃ saṃvitsvabhāvataḥ ,
bata viśvamidaṃ bhātamatrāsatye kutaḥ smayaḥ 2
bata viśvamidaṃ bhātamatrāsatye kutaḥ smayaḥ 2
2.
tat tathā sthitim āyāti ciram saṃvit-svabhāvataḥ
bata viśvam idam bhātam atra asatye kutaḥ smayaḥ
bata viśvam idam bhātam atra asatye kutaḥ smayaḥ
2.
tat tathā saṃvit-svabhāvataḥ ciram sthitim āyāti
bata idam viśvam bhātam atra asatye kutaḥ smayaḥ
bata idam viśvam bhātam atra asatye kutaḥ smayaḥ
2.
Thus, whatever (Prajāpati conceives) comes into existence (sthiti) and endures for a long time due to the intrinsic nature (svabhāva) of consciousness (saṃvit). Oh, alas! This universe, which merely appears (bhātam), is ultimately unreal (asatye); from where, then, can there be any wonder (smaya)?
द्रष्टाऽसत्यमसत्यं दृगसत्यं दर्शनं ततम् ।
सत्यमेवाथवा सर्वं ब्रह्मैवात्मतया तया ॥ ३ ॥
सत्यमेवाथवा सर्वं ब्रह्मैवात्मतया तया ॥ ३ ॥
draṣṭā'satyamasatyaṃ dṛgasatyaṃ darśanaṃ tatam ,
satyamevāthavā sarvaṃ brahmaivātmatayā tayā 3
satyamevāthavā sarvaṃ brahmaivātmatayā tayā 3
3.
draṣṭā asatyam asatyam dṛk asatyam darśanam tatam ।
satyam eva athavā sarvam brahma eva ātmatayā tayā ॥
satyam eva athavā sarvam brahma eva ātmatayā tayā ॥
3.
draṣṭā asatyam,
dṛk asatyam,
darśanam tatam (asti).
athavā sarvam eva brahma eva tayā ātmatayā satyam (asti).
dṛk asatyam,
darśanam tatam (asti).
athavā sarvam eva brahma eva tayā ātmatayā satyam (asti).
3.
The perceiver is unreal, the perceived is unreal, and perception itself pervades. Alternatively, everything is truly real, for it is all Brahman by its intrinsic nature (ātman).
श्रीराम उवाच ।
इत्यातिवाहिकालोकः स तस्याद्यप्रजापतेः ।
कठिनत्वं कथं यातः कथं स्वप्नस्य सत्यता ॥ ४ ॥
इत्यातिवाहिकालोकः स तस्याद्यप्रजापतेः ।
कठिनत्वं कथं यातः कथं स्वप्नस्य सत्यता ॥ ४ ॥
śrīrāma uvāca ,
ityātivāhikālokaḥ sa tasyādyaprajāpateḥ ,
kaṭhinatvaṃ kathaṃ yātaḥ kathaṃ svapnasya satyatā 4
ityātivāhikālokaḥ sa tasyādyaprajāpateḥ ,
kaṭhinatvaṃ kathaṃ yātaḥ kathaṃ svapnasya satyatā 4
4.
śrīrāma uvāca ।
iti ātivāhika ālokaḥ saḥ tasya ādya prajāpateḥ ।
kaṭhinatvam katham yātaḥ katham svapnasya satyatā ॥
iti ātivāhika ālokaḥ saḥ tasya ādya prajāpateḥ ।
kaṭhinatvam katham yātaḥ katham svapnasya satyatā ॥
4.
śrīrāma uvāca.
iti: tasya ādya prajāpateḥ saḥ ātivāhika ālokaḥ katham kaṭhinatvam yātaḥ? katham svapnasya satyatā (asti)?
iti: tasya ādya prajāpateḥ saḥ ātivāhika ālokaḥ katham kaṭhinatvam yātaḥ? katham svapnasya satyatā (asti)?
4.
Śrī Rāma said: "How did that subtle (ātivāhika) manifestation of the primeval Prajāpati attain solidity? And how is the reality of a dream explained?"
श्रीवसिष्ठ उवाच ।
आतिवाहिक आलोकः स्वत एवानुभूयते ।
सदानवरतं तेन स एवाभाति पुष्टवत् ॥ ५ ॥
आतिवाहिक आलोकः स्वत एवानुभूयते ।
सदानवरतं तेन स एवाभाति पुष्टवत् ॥ ५ ॥
śrīvasiṣṭha uvāca ,
ātivāhika ālokaḥ svata evānubhūyate ,
sadānavarataṃ tena sa evābhāti puṣṭavat 5
ātivāhika ālokaḥ svata evānubhūyate ,
sadānavarataṃ tena sa evābhāti puṣṭavat 5
5.
śrīvasiṣṭha uvāca ।
ātivāhika ālokaḥ svataḥ eva anubhūyate ।
sadā anavaratam tena saḥ eva ābhāti puṣṭavat ॥
ātivāhika ālokaḥ svataḥ eva anubhūyate ।
sadā anavaratam tena saḥ eva ābhāti puṣṭavat ॥
5.
śrīvasiṣṭha uvāca.
ātivāhika ālokaḥ svataḥ eva anubhūyate.
tena sadā anavaratam saḥ eva puṣṭavat ābhāti.
ātivāhika ālokaḥ svataḥ eva anubhūyate.
tena sadā anavaratam saḥ eva puṣṭavat ābhāti.
5.
Śrī Vasiṣṭha said: "The subtle (ātivāhika) manifestation is experienced spontaneously. Because it is experienced constantly and without interruption, that very manifestation appears as if solid."
यथा स्वप्नस्य पुष्टत्वं चिरानुभवनोचितम् ।
अतिसत्यमिवाभाति स्वातिवाहिकता तथा ॥ ६ ॥
अतिसत्यमिवाभाति स्वातिवाहिकता तथा ॥ ६ ॥
yathā svapnasya puṣṭatvaṃ cirānubhavanocitam ,
atisatyamivābhāti svātivāhikatā tathā 6
atisatyamivābhāti svātivāhikatā tathā 6
6.
yathā svapnasya puṣṭatvam cirānubhavanocitam
atisatyam iva ābhāti svātivāhikatā tathā ॥
atisatyam iva ābhāti svātivāhikatā tathā ॥
6.
yathā svapnasya cirānubhavanocitam puṣṭatvam atisatyam iva ābhāti,
tathā svātivāhikatā (ābhāti).
tathā svātivāhikatā (ābhāti).
6.
Just as the vividness (puṣṭatva) of a dream, which comes from prolonged experience, appears exceedingly real, so too does its own subtle nature (ātivāhikatā) manifest.
आतिवाहिकदेहस्य चिरस्यानुभवोदये ।
आधिभौतिकताबुद्धिरुदेति मृगवारिवत् ॥ ७ ॥
आधिभौतिकताबुद्धिरुदेति मृगवारिवत् ॥ ७ ॥
ātivāhikadehasya cirasyānubhavodaye ,
ādhibhautikatābuddhirudeti mṛgavārivat 7
ādhibhautikatābuddhirudeti mṛgavārivat 7
7.
ātivāhikadehasya cirasya anubhava udaye
ādhibhautikatābuddhiḥ udeti mṛgavārivat
ādhibhautikatābuddhiḥ udeti mṛgavārivat
7.
ātivāhikadehasya cirasya anubhava udaye
ādhibhautikatābuddhiḥ udeti mṛgavārivat
ādhibhautikatābuddhiḥ udeti mṛgavārivat
7.
Upon the prolonged experience of the subtle (ātivāhika) body, the perception of its physical reality (ādhibhautikatā) emerges, similar to a mirage (mṛgavāri).
जगत्स्वप्नभ्रमाभासं मृगतृष्णाम्बुवत्स्थितम् ।
असदेवेदमाभाति सत्यप्रत्ययकार्यपि ॥ ८ ॥
असदेवेदमाभाति सत्यप्रत्ययकार्यपि ॥ ८ ॥
jagatsvapnabhramābhāsaṃ mṛgatṛṣṇāmbuvatsthitam ,
asadevedamābhāti satyapratyayakāryapi 8
asadevedamābhāti satyapratyayakāryapi 8
8.
jagat svapnabhramābhāsam mṛgatṛṣṇāmbuvat sthitam
asat eva idam ābhāti satyapratyayakāri api
asat eva idam ābhāti satyapratyayakāri api
8.
jagat svapnabhramābhāsam mṛgatṛṣṇāmbuvat sthitam
asat eva idam ābhāti satyapratyayakāri api
asat eva idam ābhāti satyapratyayakāri api
8.
This world, appearing as an illusion of a dream and existing like water in a mirage (mṛgatṛṣṇāmbu), is indeed unreal (asat) yet it seems to produce the impression of reality (satya).
आतिवाहिकरूपाणामाधिभौतिकता स्वयम् ।
असती सत्यवद्दूरमर्वाग्दर्शिभिरर्थिता ॥ ९ ॥
असती सत्यवद्दूरमर्वाग्दर्शिभिरर्थिता ॥ ९ ॥
ātivāhikarūpāṇāmādhibhautikatā svayam ,
asatī satyavaddūramarvāgdarśibhirarthitā 9
asatī satyavaddūramarvāgdarśibhirarthitā 9
9.
ātivāhikarūpāṇām ādhibhautikatā svayam
asatī satyavat dūram arvāgdarśibhiḥ arthitā
asatī satyavat dūram arvāgdarśibhiḥ arthitā
9.
ātivāhikarūpāṇām ādhibhautikatā svayam
asatī satyavat dūram arvāgdarśibhiḥ arthitā
asatī satyavat dūram arvāgdarśibhiḥ arthitā
9.
The physical reality (ādhibhautikatā) of subtle (ātivāhika) forms, which is inherently unreal (asatī), is strongly perceived as real by those with superficial insight (arvāgdarśibhiḥ).
अयं सोहमिदं तन्म इमा गिरिनभोदिशः ।
इति मिथ्याभ्रमो भाति भास्वरस्वप्नशैलवत् ॥ १० ॥
इति मिथ्याभ्रमो भाति भास्वरस्वप्नशैलवत् ॥ १० ॥
ayaṃ sohamidaṃ tanma imā girinabhodiśaḥ ,
iti mithyābhramo bhāti bhāsvarasvapnaśailavat 10
iti mithyābhramo bhāti bhāsvarasvapnaśailavat 10
10.
ayam saḥ aham idam tat mama imāḥ girinabhodiśaḥ
iti mithyābhramaḥ bhāti bhāsvarasvapnaśailavat
iti mithyābhramaḥ bhāti bhāsvarasvapnaśailavat
10.
ayam saḥ aham idam tat mama imāḥ girinabhodiśaḥ
iti mithyābhramaḥ bhāti bhāsvarasvapnaśailavat
iti mithyābhramaḥ bhāti bhāsvarasvapnaśailavat
10.
“I am this one, this is mine, and these are the mountains, the sky, and the directions” – thus, this false delusion appears, much like luminous mountains in a dream.
आतिवाहिकदेहोऽसौ स्रष्टुराद्यस्य भावितः ।
आधिभौतिकतां चैतत्पिण्डाकारं प्रपश्यति ॥ ११ ॥
आधिभौतिकतां चैतत्पिण्डाकारं प्रपश्यति ॥ ११ ॥
ātivāhikadeho'sau sraṣṭurādyasya bhāvitaḥ ,
ādhibhautikatāṃ caitatpiṇḍākāraṃ prapaśyati 11
ādhibhautikatāṃ caitatpiṇḍākāraṃ prapaśyati 11
11.
ātivāhikadehaḥ asau sraṣṭuḥ ādyasya bhāvitaḥ
ca etat piṇḍākāram ādhibhautikatām prapaśyati
ca etat piṇḍākāram ādhibhautikatām prapaśyati
11.
asau ātivāhikadehaḥ ādyasya sraṣṭuḥ bhāvitaḥ
ca etat piṇḍākāram ādhibhautikatām prapaśyati
ca etat piṇḍākāram ādhibhautikatām prapaśyati
11.
This subtle (ātivāhika) body is conceived by the primal Creator. And this (subtle body) perceives the gross physical form (piṇḍākāra) as material (ādhibhautika).
चिन्नभश्चेतनं त्यक्त्वा ब्रह्माहमिति पश्यति ।
अयं देहोऽयमाधार इति बघ्नाति भावनाम् ॥ १२ ॥
अयं देहोऽयमाधार इति बघ्नाति भावनाम् ॥ १२ ॥
cinnabhaścetanaṃ tyaktvā brahmāhamiti paśyati ,
ayaṃ deho'yamādhāra iti baghnāti bhāvanām 12
ayaṃ deho'yamādhāra iti baghnāti bhāvanām 12
12.
cin-nabhaḥ cetanam tyaktvā brahma aham iti paśyati
ayam dehaḥ ayam ādhāraḥ iti badhnāti bhāvanām
ayam dehaḥ ayam ādhāraḥ iti badhnāti bhāvanām
12.
cin-nabhaḥ cetanam tyaktvā brahma aham iti paśyati
ayam dehaḥ ayam ādhāraḥ iti bhāvanām badhnāti
ayam dehaḥ ayam ādhāraḥ iti bhāvanām badhnāti
12.
Having abandoned the consciousness-space (cin-nabhas) and (individual) consciousness (cetana), one perceives, 'I am Brahman.' Then, one fixes the notion, 'This is the body, this is the support (of my identity).'
असत्ये सत्यबुद्ध्यैव बद्धो भवति भावनात् ।
बहुशो भावयत्यन्तर्नानात्वमनुधावति ॥ १३ ॥
बहुशो भावयत्यन्तर्नानात्वमनुधावति ॥ १३ ॥
asatye satyabuddhyaiva baddho bhavati bhāvanāt ,
bahuśo bhāvayatyantarnānātvamanudhāvati 13
bahuśo bhāvayatyantarnānātvamanudhāvati 13
13.
asatye satya-buddhyā eva baddhaḥ bhavati bhāvanāt
bahuśaḥ bhāvayati antar nānātvam anudhāvati
bahuśaḥ bhāvayati antar nānātvam anudhāvati
13.
asatye satya-buddhyā eva bhāvanāt baddhaḥ bhavati
bahuśaḥ antar bhāvayati nānātvam anudhāvati
bahuśaḥ antar bhāvayati nānātvam anudhāvati
13.
One becomes bound in the unreal (asatya) by taking it as real, due to (such) mental conceptualization (bhāvanā). Frequently contemplating thus within oneself, one pursues diversity.
शब्दान्करोति संकेतं संज्ञाश्च स्पन्दनानि च ।
ओमित्युक्ते ततो वेदाञ्छब्दराशीन्प्रगायति ॥ १४ ॥
ओमित्युक्ते ततो वेदाञ्छब्दराशीन्प्रगायति ॥ १४ ॥
śabdānkaroti saṃketaṃ saṃjñāśca spandanāni ca ,
omityukte tato vedāñchabdarāśīnpragāyati 14
omityukte tato vedāñchabdarāśīnpragāyati 14
14.
śabdān karoti saṃketam saṃjñāḥ ca spandanāni ca
om iti ukte tataḥ vedān śabdarāśīn pragāyati
om iti ukte tataḥ vedān śabdarāśīn pragāyati
14.
śabdān saṃketam karoti ca saṃjñāḥ ca spandanāni
om iti ukte tataḥ vedān śabdarāśīn pragāyati
om iti ukte tataḥ vedān śabdarāśīn pragāyati
14.
It assigns meaning (saṃketa) to sounds (śabda), and also to concepts (saṃjñā) and vibrations (spandana). When 'Om' is uttered, thereupon it recites the Vedas, these collections of sacred words (śabdarāśi).
तैरेव कल्पयत्याशु व्यवहारमितस्ततः ।
मनो ह्यसौ कल्पयति यच्चेतति तदेव हि ॥ १५ ॥
मनो ह्यसौ कल्पयति यच्चेतति तदेव हि ॥ १५ ॥
taireva kalpayatyāśu vyavahāramitastataḥ ,
mano hyasau kalpayati yaccetati tadeva hi 15
mano hyasau kalpayati yaccetati tadeva hi 15
15.
taiḥ eva kalpayati āśu vyavahāram itaḥ tataḥ
manaḥ hi asau kalpayati yat cetati tat eva hi
manaḥ hi asau kalpayati yat cetati tat eva hi
15.
asau manaḥ taiḥ eva āśu itaḥ tataḥ vyavahāram
kalpayati hi yat cetati tat eva hi
kalpayati hi yat cetati tat eva hi
15.
The mind quickly fabricates all sorts of experiences from these very (objects of perception). For indeed, whatever the mind perceives, that alone it creates.
यो हि यन्मय एवासौ स न पश्यति तत्कथम् ।
असत्यैव जगद्भ्रान्तिरेवं प्रौढिमुपागता ॥ १६ ॥
असत्यैव जगद्भ्रान्तिरेवं प्रौढिमुपागता ॥ १६ ॥
yo hi yanmaya evāsau sa na paśyati tatkatham ,
asatyaiva jagadbhrāntirevaṃ prauḍhimupāgatā 16
asatyaiva jagadbhrāntirevaṃ prauḍhimupāgatā 16
16.
yaḥ hi yat-mayaḥ eva asau saḥ na paśyati tat katham
asatyā eva jagat-bhrāntiḥ evam prauḍhim upāgatā
asatyā eva jagat-bhrāntiḥ evam prauḍhim upāgatā
16.
hi yaḥ asau yat-mayaḥ eva saḥ tat katham na paśyati
asatyā eva jagat-bhrāntiḥ evam prauḍhim upāgatā
asatyā eva jagat-bhrāntiḥ evam prauḍhim upāgatā
16.
Indeed, how can one who is entirely composed of something not perceive that very thing? In this way, the worldly delusion (jagadbhrānti), though itself unreal, has attained great strength.
आब्रह्मणो मुधा भाति चिरस्वप्नेन्द्रजालवत् ।
इत्यातिवाहिकस्येयमाधिभौतिकतोचिता ॥ १७ ॥
इत्यातिवाहिकस्येयमाधिभौतिकतोचिता ॥ १७ ॥
ābrahmaṇo mudhā bhāti cirasvapnendrajālavat ,
ityātivāhikasyeyamādhibhautikatocitā 17
ityātivāhikasyeyamādhibhautikatocitā 17
17.
ā-brahmaṇaḥ mudhā bhāti cira-svapna-indra-jāla-vat
iti ātivāhikasya iyam ādhibhautikatā ucitā
iti ātivāhikasya iyam ādhibhautikatā ucitā
17.
ā-brahmaṇaḥ mudhā cira-svapna-indra-jāla-vat
bhāti iti iyam ātivāhikasya ādhibhautikatā ucitā
bhāti iti iyam ātivāhikasya ādhibhautikatā ucitā
17.
From (the realm of) Brahmā downwards, all appears in vain, like a prolonged dream and a magical illusion. Thus, this materiality (ādhibhautikatā) is deemed fitting for the subtle (ātivāhika) body.
आधिभौतिकता नास्ति काचित्किंचिदपि क्वचित् ।
आतिवाहिकतैवैनामभ्यासाद्याति भावनाम् ॥ १८ ॥
आतिवाहिकतैवैनामभ्यासाद्याति भावनाम् ॥ १८ ॥
ādhibhautikatā nāsti kācitkiṃcidapi kvacit ,
ātivāhikataivaināmabhyāsādyāti bhāvanām 18
ātivāhikataivaināmabhyāsādyāti bhāvanām 18
18.
ādhibhautikatā na asti kācit kiñcit api kvacit
ātivāhika-tā eva enām abhyāsāt yāti bhāvanām
ātivāhika-tā eva enām abhyāsāt yāti bhāvanām
18.
kācit kiñcit api ādhibhautikatā kvacit na asti
ātivāhika-tā eva abhyāsāt enām bhāvanām yāti
ātivāhika-tā eva abhyāsāt enām bhāvanām yāti
18.
Materiality (ādhibhautikatā) does not exist anywhere at all, not in the slightest. It is the subtle (ātivāhika) nature itself that, through repeated practice, attains this conceptualization (bhāvanā) of it.
मूलादेवैवमायातो मिथ्यानुभवनात्मकः ।
मोहो ब्रह्मण एवायमित्यस्त्येष महात्मनाम् ॥ १९ ॥
मोहो ब्रह्मण एवायमित्यस्त्येष महात्मनाम् ॥ १९ ॥
mūlādevaivamāyāto mithyānubhavanātmakaḥ ,
moho brahmaṇa evāyamityastyeṣa mahātmanām 19
moho brahmaṇa evāyamityastyeṣa mahātmanām 19
19.
mūlāt eva eva āyātaḥ mithyānubhavātmakaḥ mohaḥ
brahmaṇaḥ eva ayam iti asti eṣaḥ mahātmanām
brahmaṇaḥ eva ayam iti asti eṣaḥ mahātmanām
19.
eṣaḥ mohaḥ mithyānubhavātmakaḥ mūlāt eva eva
āyātaḥ brahmaṇaḥ eva ayam iti mahātmanām asti
āyātaḥ brahmaṇaḥ eva ayam iti mahātmanām asti
19.
This delusion (moha), characterized by false experiences and arising from the very root, is understood by great souls to belong to Brahman itself.
एवमित्थं दशा राम पिण्डबन्धः क्व विद्यते ।
भ्रान्तिरेवेदमखिलं ब्रह्मैवाभातमेव वा ॥ २० ॥
भ्रान्तिरेवेदमखिलं ब्रह्मैवाभातमेव वा ॥ २० ॥
evamitthaṃ daśā rāma piṇḍabandhaḥ kva vidyate ,
bhrāntirevedamakhilaṃ brahmaivābhātameva vā 20
bhrāntirevedamakhilaṃ brahmaivābhātameva vā 20
20.
evam ittham daśā rāma piṇḍabandhaḥ kva vidyate
bhrāntiḥ eva idam akhilam brahma eva ābhātam eva vā
bhrāntiḥ eva idam akhilam brahma eva ābhātam eva vā
20.
rāma evam ittham daśā piṇḍabandhaḥ kva vidyate idam
akhilam bhrāntiḥ eva brahma eva ābhātam eva vā
akhilam bhrāntiḥ eva brahma eva ābhātam eva vā
20.
O Rama, in such a state, where does the bondage of the body exist? All this is merely an illusion (bhrānti), or it is simply Brahman appearing as such.
न शाश्वतादन्यदिहास्ति कारणान्न कारणं तत्खलु कार्यतां विना ।
न कार्यताकारणतादिसंभवोऽस्त्यनामये तत्किमपीदमाततम् ॥ २१ ॥
न कार्यताकारणतादिसंभवोऽस्त्यनामये तत्किमपीदमाततम् ॥ २१ ॥
na śāśvatādanyadihāsti kāraṇānna kāraṇaṃ tatkhalu kāryatāṃ vinā ,
na kāryatākāraṇatādisaṃbhavo'styanāmaye tatkimapīdamātatam 21
na kāryatākāraṇatādisaṃbhavo'styanāmaye tatkimapīdamātatam 21
21.
na śāśvatāt anyat iha asti kāraṇāt
na kāraṇam tat khalu kāryatām vinā
na kāryatākāraṇatādisaṃbhavaḥ asti
anāmaye tat kim api idam ātatam
na kāraṇam tat khalu kāryatām vinā
na kāryatākāraṇatādisaṃbhavaḥ asti
anāmaye tat kim api idam ātatam
21.
iha śāśvatāt anyat kāraṇāt na asti tat
kāraṇam khalu kāryatām vinā na (asti)
anāmaye kāryatākāraṇatādisaṃbhavaḥ
na asti idam tat kim api ātatam (asti)
kāraṇam khalu kāryatām vinā na (asti)
anāmaye kāryatākāraṇatādisaṃbhavaḥ
na asti idam tat kim api ātatam (asti)
21.
Here, no cause exists apart from the eternal. Indeed, a cause cannot exist without its effect. And the possibility of cause and effect relationships does not exist in the stainless (anāmaya) ultimate reality. Whatever this [reality] is, it is all-pervading.
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
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
Chapter 188
Chapter 189 (current chapter)
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