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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-19

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श्रीराम उवाच ।
मुने जीवस्य यद्रूपमाकृतिग्रहणं तथा ।
यथा च परमात्मत्वं स्थानं यच्चास्य तद्वद ॥ १ ॥
śrīrāma uvāca ,
mune jīvasya yadrūpamākṛtigrahaṇaṃ tathā ,
yathā ca paramātmatvaṃ sthānaṃ yaccāsya tadvada 1
1. śrīrāma uvāca mune jīvasya yat rūpam ākṛtigrahaṇam tathā
yathā ca paramātmatvam sthānam yat ca asya tat vada
1. śrīrāma uvāca mune jīvasya yat rūpam tathā ākṛtigrahaṇam
ca yathā paramātmatvam ca asya yat sthānam tat vada
1. Śrī Rāma said: "O Sage, please explain the true nature (rūpa) of the individual soul (jīva), how it assumes various forms, how it relates to the state of the Supreme Self (paramātman), and what its abode is."
श्रीवसिष्ठ उवाच ।
स्वसंकल्पेन चेत्योक्तं चिदित्यपरनामकम् ।
अनन्तं चेतनाकाशं जीवशब्देन कथ्यते ॥ २ ॥
śrīvasiṣṭha uvāca ,
svasaṃkalpena cetyoktaṃ cidityaparanāmakam ,
anantaṃ cetanākāśaṃ jīvaśabdena kathyate 2
2. śrīvasiṣṭha uvāca svasaṅkalpena ca iti uktam cit iti
aparanāmakam anantam cetanākāśam jīvaśabdena kathyate
2. śrīvasiṣṭha uvāca anantam cetanākāśam cit iti aparanāmakam
svasaṅkalpena ca iti uktam jīvaśabdena kathyate
2. Śrī Vasiṣṭha said: "That which is infinite, the boundless expanse of consciousness (cetanākāśa), and is also known by the name 'consciousness' (cit), is declared to be the individual soul (jīva) by means of its own self-conception."
न पराणुर्न च स्थूलं न शून्यं न च किंचन ।
चिन्मात्रं स्वानुभूत्यात्म सर्वगं जीव उच्यते ॥ ३ ॥
na parāṇurna ca sthūlaṃ na śūnyaṃ na ca kiṃcana ,
cinmātraṃ svānubhūtyātma sarvagaṃ jīva ucyate 3
3. na parāṇuḥ na ca sthūlam na śūnyam na ca kim cana
cinmātram svānubhūtyātma sarvagam jīvaḥ ucyate
3. jīvaḥ na parāṇuḥ na ca sthūlam na śūnyam na ca kim cana.
(saḥ) cinmātram svānubhūtyātma sarvagam ucyate.
3. The individual soul (jīva) is described as neither a super-atom nor gross, neither void nor any specific thing. It is pure consciousness, whose very essence (ātman) is self-experience, and which is all-pervading.
अणीयसामणीयांसं स्थविष्ठं च स्थवीयसाम् ।
न किंचिन्मात्रकं चैव सर्वं जीवं विदुर्बुधाः ॥ ४ ॥
aṇīyasāmaṇīyāṃsaṃ sthaviṣṭhaṃ ca sthavīyasām ,
na kiṃcinmātrakaṃ caiva sarvaṃ jīvaṃ vidurbudhāḥ 4
4. aṇīyasām aṇīyāṃsam sthaviṣṭham ca sthavīyasām na
kim cit mātrakam ca eva sarvam jīvam viduḥ budhāḥ
4. budhāḥ aṇīyasām aṇīyāṃsam ca sthavīyasām sthaviṣṭham
na kim cit mātrakam ca eva sarvam jīvam viduḥ
4. The wise ones (budhāḥ) understand the individual soul (jīva) to be subtler than the subtlest and grosser than the grossest. It is not merely a specific thing, but rather everything itself.
यस्य यस्य पदार्थस्य यो भावस्तेन तत्र तम् ।
स्थितं विद्धि तदाभासं तदात्मैकान्तवेदनात् ॥ ५ ॥
yasya yasya padārthasya yo bhāvastena tatra tam ,
sthitaṃ viddhi tadābhāsaṃ tadātmaikāntavedanāt 5
5. yasya yasya padārthasya yaḥ bhāvaḥ tena tatra tam
sthitam viddhi tadābhāsam tadātmaikāntavedanāt
5. yasya yasya padārthasya yaḥ bhāvaḥ tena tatra tam
sthitam tadābhāsam viddhi tadātmaikāntavedanāt
5. Understand that whatever intrinsic nature (bhāva) any particular object possesses, that very nature is established within it, manifesting as its appearance. This is realized through the exclusive experience (vedanā) of its essential self (ātman).
स चेतति यथा यत्र यद्यदाशु तदेव हि ।
तथा तत्र तदा राम भवत्यनुभवात्मकम् ॥ ६ ॥
sa cetati yathā yatra yadyadāśu tadeva hi ,
tathā tatra tadā rāma bhavatyanubhavātmakam 6
6. saḥ cetati yathā yatra yat yat āśu tat eva hi
tathā tatra tadā rāma bhavati anubhavātmakam
6. rāma yathā saḥ yatra yat yat āśu cetati hi tat
eva tathā tatra tadā anubhavātmakam bhavati
6. O Rāma, whatever an entity (consciousness) perceives quickly, wherever it perceives it, that very thing indeed becomes inherently experiential (anubhavātmaka) then and there.
पवनस्य यथा स्पन्दश्चेत्यं जीवस्य वै तथा ।
स्वसंविन्मात्रनिर्णेयं नोपदेशाम यक्षवत् ॥ ७ ॥
pavanasya yathā spandaścetyaṃ jīvasya vai tathā ,
svasaṃvinmātranirṇeyaṃ nopadeśāma yakṣavat 7
7. pavanasya yathā spandaḥ cetyam jīvasya vai tathā
svasaṃvinmātranirṇeyam na upadeśāma yakṣavat
7. yathā pavanasya spandaḥ vai tathā jīvasya cetyam
svasaṃvinmātranirṇeyam na upadeśāma yakṣavat
7. Just as pulsation (spanda) is the very nature of wind, so too is the object of consciousness (cetya) for the individual soul (jīva). This is to be determined solely by one's own self-awareness (sva-saṃvit); we do not instruct it like one would explain a mythical being (yakṣa).
यथैवास्पन्दनाद्वातः सन्नेवैत्य सदात्मताम् ।
तथैवाचेतनाज्जीवो जीवन्नेति परां गतिम् ॥ ८ ॥
yathaivāspandanādvātaḥ sannevaitya sadātmatām ,
tathaivācetanājjīvo jīvanneti parāṃ gatim 8
8. yathā eva aspandanāt vātaḥ san eva eti sadātmatām
tathā eva acetanāt jīvaḥ jīvan eti parām gatim
8. yathā eva vātaḥ aspandanāt san eva sadātmatām eti
tathā eva jīvaḥ acetanāt jīvan parām gatim eti
8. Just as the wind, from the cessation of its movement (aspandana), while still existing, truly attains its essential nature (sadātmatā), so too does the individual soul (jīva), from the cessation of mental activity (acetana), attain the supreme state (param gati) while still alive.
जीवश्चिद्धनरूपत्वादहमित्येव चेतनात् ।
देशकालक्रियाद्रव्यशक्तीर्निर्माय तिष्ठति ॥ ९ ॥
jīvaściddhanarūpatvādahamityeva cetanāt ,
deśakālakriyādravyaśaktīrnirmāya tiṣṭhati 9
9. jīvaḥ cit-ghana-rūpatvāt aham iti eva cetanāt
deśa-kāla-kriyā-dravya-śaktīḥ nirmāya tiṣṭhati
9. jīvaḥ cit-ghana-rūpatvāt aham iti eva cetanāt
deśa-kāla-kriyā-dravya-śaktīḥ nirmāya tiṣṭhati
9. The individual soul (jīva), by virtue of its intrinsic nature (dharma) as pure consciousness and through its conscious awareness (cetanā) of 'I', creates the powers of space, time, action, and substance, and then exists (within them).
देशकालक्रियाद्रव्यचर्चिताचर्चितां स्वयम् ।
असत्यां सत्यवत्स्फारां तावन्मात्रशरीरिकाम् ॥ १० ॥
deśakālakriyādravyacarcitācarcitāṃ svayam ,
asatyāṃ satyavatsphārāṃ tāvanmātraśarīrikām 10
10. deśa-kāla-kriyā-dravya-carcitā-acarccitām svayam
asatyām satya-vat sphārām tāvan-mātra-śarīrikām
10. deśa-kāla-kriyā-dravya-carcitā-acarccitām svayam
asatyām satya-vat sphārām tāvan-mātra-śarīrikām
10. (The individual soul creates powers) which are themselves both explicitly defined and implicitly undefined regarding space, time, action, and substance; though fundamentally unreal, they appear expansive and as if real; and their embodiment is merely an extension of that (consciousness).
चेतसा ह्यसदाकारां प्रालेयपरमाणुताम् ।
पश्यत्यात्मन्यथात्मत्वे स्वप्ने स्वमरणोपमाम् ॥ ११ ॥
cetasā hyasadākārāṃ prāleyaparamāṇutām ,
paśyatyātmanyathātmatve svapne svamaraṇopamām 11
11. cetasā hi asat-ākārām prāleya-paramāṇutām paśyati
ātmani atha ātmatve svapne sva-maraṇa-upamām
11. hi cetasā ātmani atha ātmatve svapne asat-ākārām
prāleya-paramāṇutām sva-maraṇa-upamām paśyati
11. Indeed, with its consciousness, the individual soul (jīva) perceives (the created powers) as having an unreal form, like a mere particle of mist, within its own self (ātman) in its essential nature (ātmatva), just as one experiences one's own death in a dream.
स्वप्नस्वावयवान्यत्वसदृशीं तां विभावयन् ।
विस्मृत्य चेतनां सत्तां तत्तामेवाशु गच्छति ॥ १२ ॥
svapnasvāvayavānyatvasadṛśīṃ tāṃ vibhāvayan ,
vismṛtya cetanāṃ sattāṃ tattāmevāśu gacchati 12
12. svapna-sva-avayava-anyatva-sadṛśīm tām vibhāvayan
vismṛtya cetanām sattām tat-tām eva āśu gacchati
12. tām svapna-sva-avayava-anyatva-sadṛśīm vibhāvayan
cetanām sattām vismṛtya āśu tat-tām eva gacchati
12. By perceiving that (creation) as being like the otherness of one's own body parts experienced in a dream, and having forgotten its own true conscious existence (cetanā-sattā), the individual soul (jīva) swiftly attains that very (unreal) state.
एवंरूपो बुध्यमानः प्रोच्छूनत्वमथात्मनि ।
पश्यत्याशु स्वमात्मानं चन्द्रबिम्बमिव द्रुतम् ॥ १३ ॥
evaṃrūpo budhyamānaḥ procchūnatvamathātmani ,
paśyatyāśu svamātmānaṃ candrabimbamiva drutam 13
13. evaṃrūpaḥ budhyamānaḥ prochūnatvam atha ātmani
paśyati āśu svam ātmānam candrabimbam iva drutam
13. evaṃrūpaḥ budhyamānaḥ atha ātmani svam ātmānam
drutam prochūnatvam candrabimbam iva āśu paśyati
13. Understanding in this manner, one swiftly perceives within oneself one's own self (ātman) expanding, just like the rapidly appearing disc of the moon.
आत्मन्यथेन्दुबिम्बात्मन्यसौ संवित्तिपञ्चकम् ।
काकतालीयवद्भिन्नमुदितं चेतति स्वयम् ॥ १४ ॥
ātmanyathendubimbātmanyasau saṃvittipañcakam ,
kākatālīyavadbhinnamuditaṃ cetati svayam 14
14. ātmani atha indubimbātmani asau saṃvittipañcakam
kākatālīyavat bhinnam uditam cetati svayam
14. atha asau indubimbātmani ātmani svayam
kākatālīyavat bhinnam uditam saṃvittipañcakam cetati
14. Then, that person, in the self (ātman) which resembles the moon's disc, spontaneously perceives the group of five cognitions (saṃvitti) that have arisen distinctly, much like a 'crow-palm' incident (kākatālīya).
पञ्चानां संविदां पञ्च भिन्नान्यङ्गान्यसावथ ।
बुध्यते तानि तद्रूपरन्ध्राण्यनुभवत्यपि ॥ १५ ॥
pañcānāṃ saṃvidāṃ pañca bhinnānyaṅgānyasāvatha ,
budhyate tāni tadrūparandhrāṇyanubhavatyapi 15
15. pañcānām saṃvidām pañca bhinnāni aṅgāni asau atha
budhyate tāni tadrūparandhrāṇi anubhavati api
15. atha asau pañcānām saṃvidām pañca bhinnāni aṅgāni
budhyate tāni tadrūparandhrāṇi api anubhavati
15. Then, that person understands the five distinct components (aṅga) of the five cognitions (saṃvid). Moreover, that one also experiences them as openings in their very form.
स पञ्चावयवः पश्चाद्राजते पुरुषो विराट् ।
अनन्ताकारसंवित्तिरव्यक्तात्मा निरामयः ॥ १६ ॥
sa pañcāvayavaḥ paścādrājate puruṣo virāṭ ,
anantākārasaṃvittiravyaktātmā nirāmayaḥ 16
16. saḥ pañcāvayavaḥ paścāt rājate puruṣaḥ virāṭ
anantākārasaṃvittiḥ avyaktātmā nirāmayaḥ
16. paścāt saḥ puruṣaḥ pañcāvayavaḥ virāṭ
anantākārasaṃvittiḥ avyaktātmā nirāmayaḥ rājate
16. That cosmic person (puruṣa), having five components, then shines forth as the universal Virāṭ, whose consciousness (saṃvitti) has infinite forms, whose self (ātman) is unmanifest, and who is free from all imperfection.
मनोमयोऽसावुदितः परस्मात्प्रथमोत्थितः ।
आकाशविशदः शान्तो नित्यानन्दविभामयः ॥ १७ ॥
manomayo'sāvuditaḥ parasmātprathamotthitaḥ ,
ākāśaviśadaḥ śānto nityānandavibhāmayaḥ 17
17. manomayaḥ asau uditaḥ parasmāt prathamotthitaḥ
ākāśaviśadaḥ śāntaḥ nityānandavibhāmayaḥ
17. asau manomayaḥ parasmāt prathamotthitaḥ uditaḥ
ākāśaviśadaḥ śāntaḥ nityānandavibhāmayaḥ
17. That mental (manomaya) entity, which first arose from the Supreme, is as clear as space, peaceful, and full of the radiance of eternal bliss (ānanda).
स चाप्यपञ्चभूतात्मा पञ्चभूतात्मकोपमः ।
विराडात्मैकपुरुषः परमः परमेश्वरः ॥ १८ ॥
sa cāpyapañcabhūtātmā pañcabhūtātmakopamaḥ ,
virāḍātmaikapuruṣaḥ paramaḥ parameśvaraḥ 18
18. saḥ ca api apañcabhūtātmā pañcabhūtātmakopamaḥ
virāḍātmaikapurūṣaḥ paramaḥ parameśvaraḥ
18. saḥ ca api apañcabhūtātmā pañcabhūtātmakopamaḥ
virāḍātmaikapurūṣaḥ paramaḥ parameśvaraḥ
18. And indeed, that one is an essence (ātman) not composed of the five gross elements, yet he is comparable to one whose nature is the five elements. He is the one cosmic person (puruṣa), the universal Self (ātman), the Supreme (parama), the Supreme Lord (parameśvara).
स्वयमेवाशु भवति स्वयमेव विलीयते ।
स्वयमेव प्रसरति स्वयं संकोचमेति च ॥ १९ ॥
svayamevāśu bhavati svayameva vilīyate ,
svayameva prasarati svayaṃ saṃkocameti ca 19
19. svayam eva āśu bhavati svayam eva vilīyate
svayam eva prasarati svayam saṃkocam eti ca
19. svayam eva āśu bhavati svayam eva vilīyate
svayam eva prasarati svayam saṃkocam eti ca
19. It quickly comes into being by itself, and by itself it dissolves. By itself it expands, and by itself it undergoes contraction.
स्वसंकल्पकृतेनासौ कल्पौघेन क्षणेन च ।
यदृच्छयोदेति पुनः पुनर्भूत्वोपशाम्यति ॥ २० ॥
svasaṃkalpakṛtenāsau kalpaughena kṣaṇena ca ,
yadṛcchayodeti punaḥ punarbhūtvopaśāmyati 20
20. svasaṃkalpakṛtena asau kalpaughena kṣaṇena ca
yadṛcchayā udeti punaḥ punaḥ bhūtvā upaśāmyati
20. asau svasaṃkalpakṛtena kalpaughena kṣaṇena ca
yadṛcchayā udeti punaḥ punaḥ bhūtvā upaśāmyati
20. That entity, by its own resolve (saṃkalpa), through a flood of cosmic cycles (kalpa) and in an instant, spontaneously emerges. Having come into being again and again, it then subsides.
मनोमात्रैकरूपात्मा प्रकृतेर्देह एष सः ।
एष पुर्यष्टकं प्रोक्तः सर्वस्यैवातिवाहिकः ॥ २१ ॥
manomātraikarūpātmā prakṛterdeha eṣa saḥ ,
eṣa puryaṣṭakaṃ proktaḥ sarvasyaivātivāhikaḥ 21
21. manomātraikarūpātmā prakṛteḥ dehaḥ eṣaḥ saḥ eṣaḥ
puryaṣṭakam proktaḥ sarvasya eva ativāhikaḥ
21. saḥ eṣaḥ manomātraikarūpātmā prakṛteḥ dehaḥ eṣaḥ
puryaṣṭakam proktaḥ sarvasya eva ativāhikaḥ
21. That (body) is of the totality of nature (prakṛti), whose intrinsic nature (ātman) is solely the form of mind. This is declared to be the 'subtle body of eight constituents' (puryaṣṭakam), indeed the transmitting medium for all.
सूक्ष्मः स्थूलोऽम्बरात्मैष व्यक्तोऽव्यक्तोन्तवर्जितः ।
सर्वस्य बहिरन्तश्च न किंचित्किंचिदेव च ॥ २२ ॥
sūkṣmaḥ sthūlo'mbarātmaiṣa vyakto'vyaktontavarjitaḥ ,
sarvasya bahirantaśca na kiṃcitkiṃcideva ca 22
22. sūkṣmaḥ sthūlaḥ ambarātmā eṣaḥ vyaktaḥ avyaktaḥ antavarjitaḥ
sarvasya bahiḥ antaḥ ca na kiñcit kiñcit eva ca
22. eṣaḥ sūkṣmaḥ sthūlaḥ ambarātmā vyaktaḥ avyaktaḥ antavarjitaḥ
sarvasya bahiḥ antaḥ ca na kiñcit ca kiñcit eva
22. This (subtle body) is subtle, it is gross, and its intrinsic nature (ātman) is like the sky (all-pervading). It is manifest, unmanifest, and boundless. It exists both outside and inside of everything, being simultaneously 'not anything' and 'something' itself.
अङ्गानि राम तस्याष्टौ मनःषष्ठानि पञ्च च ।
साहंभावानीन्द्रियाणि भावाभावमयानि च ॥ २३ ॥
aṅgāni rāma tasyāṣṭau manaḥṣaṣṭhāni pañca ca ,
sāhaṃbhāvānīndriyāṇi bhāvābhāvamayāni ca 23
23. aṅgāni rāma tasya aṣṭau manaḥṣaṣṭhāni pañca
ca sāhaṁbhāvāni indriyāṇi bhāvābhāvamayāni ca
23. rāma tasya aṣṭau aṅgāni manaḥṣaṣṭhāni pañca ca
indriyāṇi sāhaṁbhāvāni ca bhāvābhāvamayāni ca
23. O Rāma, its eight constituents are the five [subtle elements or cognitive senses], with the mind (manas) as the sixth. These faculties (indriyāṇi), endowed with the sense of ego (ahaṁbhāva), are also composed of both existence and non-existence.
तेन गीता इमे वेदाः सहशब्दार्थकल्पनाः ।
नियतिः स्थापिता तेन तथाद्यापि यथास्थिता ॥ २४ ॥
tena gītā ime vedāḥ sahaśabdārthakalpanāḥ ,
niyatiḥ sthāpitā tena tathādyāpi yathāsthitā 24
24. tena gītāḥ ime vedāḥ sahasabdārthakalpanāḥ
niyatiḥ sthāpitā tena tathā adya api yathāsthitā
24. tena ime vedāḥ sahasabdārthakalpanāḥ gītāḥ tena
niyatiḥ sthāpitā tathā adya api yathāsthitā
24. By that (subtle body or the consciousness associated with it), these Vedas were declared, complete with their intricate conceptualizations of words and meanings. By it, the cosmic order (niyati), a form of natural law (dharma), was established, and it remains in that state even today.
अनन्तमूर्ध्वं मूर्धास्य तथाधः पादयोस्तलम् ।
अपराकाशमुदरमिदं ब्रह्माण्डमण्डपम् ॥ २५ ॥
anantamūrdhvaṃ mūrdhāsya tathādhaḥ pādayostalam ,
aparākāśamudaramidaṃ brahmāṇḍamaṇḍapam 25
25. anantam ūrdhvam mūrdhā asya tathā adhaḥ pādayoḥ
talam aparākāśam udaram idam brahmāṇḍamaṇḍapam
25. asya mūrdhā anantam ūrdhvam tathā adhaḥ pādayoḥ
talam aparākāśam udaram idam brahmāṇḍamaṇḍapam
25. Its head extends endlessly upwards, and its soles are endlessly downwards. Its belly is the infinite space. This entire cosmos is a universal pavilion (brahmāṇḍa-maṇḍapa).
लोकान्तराण्यनन्तानि पार्श्वकाः क्षतजं पयः ।
मांसपेश्यः क्षितिधराः सरितः संतताः शिराः ॥ २६ ॥
lokāntarāṇyanantāni pārśvakāḥ kṣatajaṃ payaḥ ,
māṃsapeśyaḥ kṣitidharāḥ saritaḥ saṃtatāḥ śirāḥ 26
26. lokāntarāṇi anantāni pārśvakāḥ kṣatajam payaḥ
māṃshapeśyaḥ kṣitidharāḥ saritaḥ saṃtatāḥ śirāḥ
26. anantāni lokāntarāṇi pārśvakāḥ kṣatajam payaḥ
māṃshapeśyaḥ kṣitidharāḥ saṃtatāḥ śirāḥ saritaḥ
26. The countless other worlds are its flanks. Its water is blood. Mountains are its muscle masses. Rivers are its widespread veins.
रक्ताधारा जलधयो द्वीपान्येवान्त्रवेष्टनम् ।
बाहवः ककुभः स्फारास्तारका रोमसंततिः ॥ २७ ॥
raktādhārā jaladhayo dvīpānyevāntraveṣṭanam ,
bāhavaḥ kakubhaḥ sphārāstārakā romasaṃtatiḥ 27
27. raktādhārāḥ jaladhayaḥ dvīpāni eva antraveṣṭanam
bāhavaḥ kakubhaḥ sphārāḥ tārakāḥ romasaṃtatiḥ
27. raktādhārāḥ jaladhayaḥ dvīpāni eva antraveṣṭanam
sphārāḥ kakubhaḥ bāhavaḥ tārakāḥ romasaṃtatiḥ
27. Oceans are streams of blood. Islands are indeed the winding of intestines. The vast directions are its arms. The stars are its multitude of hairs.
पञ्चाशदनिलस्कन्धा एकोनाः प्राणवायवः ।
मार्तण्डमण्डलं चण्डं पित्तं जठरपावकः ॥ २८ ॥
pañcāśadanilaskandhā ekonāḥ prāṇavāyavaḥ ,
mārtaṇḍamaṇḍalaṃ caṇḍaṃ pittaṃ jaṭharapāvakaḥ 28
28. pañcāśat ekonāḥ anilaskandhāḥ prāṇavāyavaḥ
mārtanḍamaṇḍalam caṇḍam pittam jaṭharapāvakaḥ
28. ekonāḥ pañcāśat anilaskandhāḥ prāṇavāyavaḥ
caṇḍam mārtanḍamaṇḍalam pittam jaṭharapāvakaḥ
28. The forty-nine branches of wind are the vital breaths (prāṇavāyu). The fierce orb of the sun is its bile, and also its digestive fire.
शशाङ्कमण्डलं जीवः श्लेष्मा शुक्रं सितं बलम् ।
मनः संकल्पकोशात्म सारात्मा परमामृतम् ॥ २९ ॥
śaśāṅkamaṇḍalaṃ jīvaḥ śleṣmā śukraṃ sitaṃ balam ,
manaḥ saṃkalpakośātma sārātmā paramāmṛtam 29
29. śāśāṅkamaṇḍalam jīvaḥ śleṣmā śukram sitam
balam manaḥ saṅkalpakośātma sārātmā paramāmṛtam
29. śāśāṅkamaṇḍalam jīvaḥ śleṣmā śukram sitam
balam manaḥ saṅkalpakośātma sārātmā paramāmṛtam
29. The lunar orb represents the individual soul (jīva), phlegm, semen, whiteness, and strength. It is also the mind, the essence of the sheath of intention, the very self of essence, and the supreme nectar.
मूलं शरीरवृक्षस्य बीजं कर्मद्रुमस्य च ।
प्रसवात्सर्वभावानामिन्दुरानन्दकारणम् ॥ ३० ॥
mūlaṃ śarīravṛkṣasya bījaṃ karmadrumasya ca ,
prasavātsarvabhāvānāmindurānandakāraṇam 30
30. mūlam śarīravṛkṣasya bījam karmadrumasya ca
prasavāt sarvabhāvānām induḥ ānandakāraṇam
30. induḥ śarīravṛkṣasya mūlam ca karmadrumasya bījam (asti).
(saḥ) sarvabhāvānām prasavāt ānandakāraṇam (asti)
30. The moon is the root of the body-tree and the seed of the tree of karma (karma). It is the cause of joy, arising from the generation of all existences.
यदिन्दुमण्डलं नाम स सम्राड् जीव उच्यते ।
शरीरकर्ममनसां बीजं मूलं च कुरणम् ॥ ३१ ॥
yadindumaṇḍalaṃ nāma sa samrāḍ jīva ucyate ,
śarīrakarmamanasāṃ bījaṃ mūlaṃ ca kuraṇam 31
31. yat indumaṇḍalam nāma saḥ samrāṭ jīvaḥ ucyate
śarīrakarmamanasām bījam mūlam ca kuraṇam
31. yat indumaṇḍalam nāma (tad) saḥ samrāṭ jīvaḥ ucyate.
(saḥ) śarīrakarmamanasām bījam mūlam ca kuraṇam (asti)
31. That which is called the lunar orb is said to be the sovereign individual soul (jīva). It is the seed, the root, and the cause of bodies, actions (karma), and minds.
अस्मादिन्दुविराड्जीवात्प्रसरन्ति जगत्त्रये ।
जीवा मनांसि कर्माणि सुखान्यत्रामृतानि च ॥ ३२ ॥
asmādinduvirāḍjīvātprasaranti jagattraye ,
jīvā manāṃsi karmāṇi sukhānyatrāmṛtāni ca 32
32. asmāt induvirāṭjīvāt prasaranti jagattraye
jīvāḥ manāṃsi karmāṇi sukhāni atra amṛtāni ca
32. asmāt induvirāṭjīvāt jagattraye jīvāḥ manāṃsi
karmāṇi sukhāni atra amṛtāni ca prasaranti
32. From this sovereign individual soul (jīva), which is the moon, individual souls (jīva), minds, actions (karma), joys, and immortal essences emanate throughout the three worlds.
विराज एते संकल्पा ब्रह्मविष्णुहरादयः ।
तस्य चित्तचमत्काराः सुरासुरनभश्चराः ॥ ३३ ॥
virāja ete saṃkalpā brahmaviṣṇuharādayaḥ ,
tasya cittacamatkārāḥ surāsuranabhaścarāḥ 33
33. virājaḥ ete saṅkalpāḥ brahma-viṣṇu-hara-ādayaḥ
tasya citta-camatkārāḥ sura-asura-nabhaś-carāḥ
33. virājaḥ ete saṅkalpāḥ brahma-viṣṇu-hara-ādayaḥ (santi).
tasya citta-camatkārāḥ sura-asura-nabhaś-carāḥ (santi)
33. These creations (saṅkalpāḥ) such as Brahmā, Viṣṇu, and Śiva (Hara) belong to the Cosmic Being (Virāṭ puruṣa). The gods, demons, and celestial beings (nabhaścarāḥ) are also wondrous manifestations of His consciousness.
चित्स्वभावो बुध्यमानः प्रालेयपरमाणुताम् ।
यदादौ भावयत्याशु तदा तत्रैव तिष्ठति ॥ ३४ ॥
citsvabhāvo budhyamānaḥ prāleyaparamāṇutām ,
yadādau bhāvayatyāśu tadā tatraiva tiṣṭhati 34
34. cit-svabhāvaḥ budhyamānaḥ prāleya-paramāṇutām
yadā ādau bhāvayati āśu tadā tatra eva tiṣṭhati
34. yadā cit-svabhāvaḥ budhyamānaḥ prāleya-paramāṇutām ādau āśu bhāvayati,
tadā tatra eva tiṣṭhati
34. When that which is of the nature of pure consciousness (cit-svabhāvaḥ) initially conceives itself, realizing its own state as a minute particle (paramāṇutām) of dew (prāleya), then it remains fixed in that very state.
तेनैतदेव जीवस्य स्थानं विद्धि रघूद्वह ।
पञ्चावयवमेतत्तच्छरीरमनुभूयते ॥ ३५ ॥
tenaitadeva jīvasya sthānaṃ viddhi raghūdvaha ,
pañcāvayavametattaccharīramanubhūyate 35
35. tena etat eva jīvasya sthānam viddhi raghūdvaha
pañca-avayavam etat tat śarīram anubhūyate
35. raghūdvaha,
tena etat eva jīvasya sthānam viddhi.
etat tat pañca-avayavam śarīram anubhūyate
35. Therefore, O scion of Raghu (Raghūdvaha), understand this to be the state of the individual consciousness (jīva). This very five-component body is experienced as that.
विराड्जीवाच्चन्द्रमसो जीवभूतानि देहिनाम् ।
प्रसरन्त्यन्नजातानि प्रालेयविसरात्मना ॥ ३६ ॥
virāḍjīvāccandramaso jīvabhūtāni dehinām ,
prasarantyannajātāni prāleyavisarātmanā 36
36. virāṭ jīvāt candramasaḥ jīva-bhūtāni dehinām
prasaranti anna-jātāni prāleya-visara-ātmanā
36. virāṭ jīvāt candramasaḥ dehinām anna-jātāni
jīva-bhūtāni prāleya-visara-ātmanā prasaranti
36. From the Cosmic Being (Virāṭ puruṣa) as the vital principle (jīva), and from the moon, food-derived substances (anna-jātāni) emerge as living entities (jīva-bhūtāni) for embodied beings (dehinām), appearing in the form of a spreading mist (prāleya-visara-ātmanā).
तान्येव देहिदेहेषु जीवा जीवन्ति जीविषु ।
मनो भूत्वा विचेष्टन्ते कर्म जन्मसु कारणम् ॥ ३७ ॥
tānyeva dehideheṣu jīvā jīvanti jīviṣu ,
mano bhūtvā viceṣṭante karma janmasu kāraṇam 37
37. tāni eva dehideheṣu jīvāḥ jīvanti jīviṣu
manaḥ bhūtvā viceṣṭante karma janmasu kāraṇam
37. tāni eva jīvāḥ dehideheṣu jīviṣu jīvanti
manaḥ bhūtvā viceṣṭante karma janmasu kāraṇam
37. Those very individual souls (jīva) dwell within the bodies of embodied beings, living among all other living creatures. Becoming the mind, they act and strive, for their actions (karma) are the cause of their subsequent births.
एवं विराट्सहस्राणि महाकल्पशतानि च ।
गतान्यथ भविष्यन्ति नानाचाराणि सन्ति च ॥ ३८ ॥
evaṃ virāṭsahasrāṇi mahākalpaśatāni ca ,
gatānyatha bhaviṣyanti nānācārāṇi santi ca 38
38. evam virāṭsahasrāṇi mahākalpaśatāni ca
gatāni atha bhaviṣyanti nānācārāṇi santi ca
38. evam virāṭsahasrāṇi mahākalpaśatāni ca
gatāni atha nānācārāṇi santi ca bhaviṣyanti
38. Thus, thousands of cosmic forms (Virāṭ) and hundreds of great cosmic cycles (mahākalpa) have passed. And now, there are, and there will be, others of diverse natures.
सर्वतोऽनुभवरूपयानया सत्तयोत्तमपदादभिन्नया ।
अन्तवर्जितमहाङ्गसङ्गया तिष्ठतीति पुरुषः परो विराट् ॥ ३९ ॥
sarvato'nubhavarūpayānayā sattayottamapadādabhinnayā ,
antavarjitamahāṅgasaṅgayā tiṣṭhatīti puruṣaḥ paro virāṭ 39
39. sarvataḥ anubhava-rūpayā anayā
sattayā uttamapadāt abhinnayā
antavarjita-mahāṅga-saṅgayā
tiṣṭhati iti puruṣaḥ paraḥ virāṭ
39. paraḥ puruṣaḥ virāṭ iti anayā
sarvataḥ anubhava-rūpayā sattayā
uttamapadāt abhinnayā
antavarjita-mahāṅga-saṅgayā tiṣṭhati
39. Thus, the supreme cosmic person (puruṣa), the Virāṭ (cosmic form), exists through this being (sattā) which is universally of the nature of experience, which is non-different from the supreme state, and which is associated with vast, limitless parts.

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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 (current chapter) 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 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