योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-190
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श्रीवसिष्ठ उवाच ।
ज्ञानस्य ज्ञेयतापत्तिर्बन्ध इत्यभिधीयते ।
तस्यैव ज्ञेयताशान्तिर्मोक्ष इत्यभिधीयते ॥ १ ॥
ज्ञानस्य ज्ञेयतापत्तिर्बन्ध इत्यभिधीयते ।
तस्यैव ज्ञेयताशान्तिर्मोक्ष इत्यभिधीयते ॥ १ ॥
śrīvasiṣṭha uvāca ,
jñānasya jñeyatāpattirbandha ityabhidhīyate ,
tasyaiva jñeyatāśāntirmokṣa ityabhidhīyate 1
jñānasya jñeyatāpattirbandha ityabhidhīyate ,
tasyaiva jñeyatāśāntirmokṣa ityabhidhīyate 1
1.
śrīvasiṣṭha uvāca jñānasya jñeyatā-āpattiḥ bandhaḥ iti
abhidhīyate tasya eva jñeyatā-śāntiḥ mokṣaḥ iti abhidhīyate
abhidhīyate tasya eva jñeyatā-śāntiḥ mokṣaḥ iti abhidhīyate
1.
śrīvasiṣṭha uvāca jñānasya jñeyatā-āpattiḥ bandhaḥ iti
abhidhīyate tasya eva jñeyatā-śāntiḥ mokṣaḥ iti abhidhīyate
abhidhīyate tasya eva jñeyatā-śāntiḥ mokṣaḥ iti abhidhīyate
1.
Śrī Vasiṣṭha said: "The state where consciousness becomes an object of knowledge is called bondage. The cessation of that very objectification of knowledge is called liberation (mokṣa)."
श्रीराम उवाच ।
ज्ञानस्य ज्ञेयताशान्तिः कथं ब्रह्मन्प्रवर्तते ।
सा रूढा बन्धताबुद्धिः कथं वात्र निवर्तते ॥ २ ॥
ज्ञानस्य ज्ञेयताशान्तिः कथं ब्रह्मन्प्रवर्तते ।
सा रूढा बन्धताबुद्धिः कथं वात्र निवर्तते ॥ २ ॥
śrīrāma uvāca ,
jñānasya jñeyatāśāntiḥ kathaṃ brahmanpravartate ,
sā rūḍhā bandhatābuddhiḥ kathaṃ vātra nivartate 2
jñānasya jñeyatāśāntiḥ kathaṃ brahmanpravartate ,
sā rūḍhā bandhatābuddhiḥ kathaṃ vātra nivartate 2
2.
śrīrāma uvāca jñānasya jñeyatāśāntiḥ kathaṃ brahman
pravartate sā rūḍhā bandhatābuddhiḥ kathaṃ vā atra nivartate
pravartate sā rūḍhā bandhatābuddhiḥ kathaṃ vā atra nivartate
2.
brahman jñānasya jñeyatāśāntiḥ kathaṃ pravartate
sā rūḍhā bandhatābuddhiḥ vā atra kathaṃ nivartate
sā rūḍhā bandhatābuddhiḥ vā atra kathaṃ nivartate
2.
Śrī Rāma said: "O Brahmin (brahman), how does the tranquility (śānti) regarding the knowability of knowledge arise? And how does that deeply rooted notion of bondage cease here?"
श्रीवसिष्ठ उवाच ।
सम्यग्ज्ञानेन बोधेन मन्दबुद्धिर्निवर्तते ।
निराकारा निजा शान्ता मुक्तिरेवं प्रवर्तते ॥ ३ ॥
सम्यग्ज्ञानेन बोधेन मन्दबुद्धिर्निवर्तते ।
निराकारा निजा शान्ता मुक्तिरेवं प्रवर्तते ॥ ३ ॥
śrīvasiṣṭha uvāca ,
samyagjñānena bodhena mandabuddhirnivartate ,
nirākārā nijā śāntā muktirevaṃ pravartate 3
samyagjñānena bodhena mandabuddhirnivartate ,
nirākārā nijā śāntā muktirevaṃ pravartate 3
3.
śrīvasiṣṭha uvāca samyagjñānena bodhena mandabuddhiḥ
nivartate nirākārā nijā śāntā muktiḥ evaṃ pravartate
nivartate nirākārā nijā śāntā muktiḥ evaṃ pravartate
3.
samyagjñānena bodhena mandabuddhiḥ nivartate
evaṃ nirākārā nijā śāntā muktiḥ pravartate
evaṃ nirākārā nijā śāntā muktiḥ pravartate
3.
Śrī Vasiṣṭha said: "Through perfect knowledge (jñāna) and understanding, dullness of intellect ceases. Thus, liberation (mokṣa), which is formless, inherent, and peaceful, manifests."
श्रीराम उवाच ।
बोधः केवलतारूपः सम्यग्ज्ञानं किमुच्यते ।
येन बन्धादयं जन्तुरशेषेण विमुच्यते ॥ ४ ॥
बोधः केवलतारूपः सम्यग्ज्ञानं किमुच्यते ।
येन बन्धादयं जन्तुरशेषेण विमुच्यते ॥ ४ ॥
śrīrāma uvāca ,
bodhaḥ kevalatārūpaḥ samyagjñānaṃ kimucyate ,
yena bandhādayaṃ janturaśeṣeṇa vimucyate 4
bodhaḥ kevalatārūpaḥ samyagjñānaṃ kimucyate ,
yena bandhādayaṃ janturaśeṣeṇa vimucyate 4
4.
śrīrāma uvāca bodhaḥ kevalatārūpaḥ samyagjñānaṃ kim
ucyate yena bandhāt ayaṃ jantuḥ aśeṣeṇa vimucyate
ucyate yena bandhāt ayaṃ jantuḥ aśeṣeṇa vimucyate
4.
bodhaḥ kevalatārūpaḥ cet yena ayaṃ jantuḥ bandhāt
aśeṣeṇa vimucyate tat samyagjñānaṃ kim ucyate
aśeṣeṇa vimucyate tat samyagjñānaṃ kim ucyate
4.
Śrī Rāma said: "If understanding is merely a state of aloneness, then what is truly called perfect knowledge (jñāna)? By which this being is completely liberated (mokṣa) from bondage."
श्रीवसिष्ठ उवाच ।
ज्ञानस्य ज्ञेयता नास्ति केवलं ज्ञानमव्ययम् ।
अवाच्यमितिबोधोन्तः सम्यग्ज्ञानमितिस्मृतम् ॥ ५ ॥
ज्ञानस्य ज्ञेयता नास्ति केवलं ज्ञानमव्ययम् ।
अवाच्यमितिबोधोन्तः सम्यग्ज्ञानमितिस्मृतम् ॥ ५ ॥
śrīvasiṣṭha uvāca ,
jñānasya jñeyatā nāsti kevalaṃ jñānamavyayam ,
avācyamitibodhontaḥ samyagjñānamitismṛtam 5
jñānasya jñeyatā nāsti kevalaṃ jñānamavyayam ,
avācyamitibodhontaḥ samyagjñānamitismṛtam 5
5.
śrīvasiṣṭha uvāca jñānasya jñeyatā na asti kevalaṃ jñānam
avyayam avācyam iti bodhaḥ antaḥ samyagjñānam iti smṛtam
avyayam avācyam iti bodhaḥ antaḥ samyagjñānam iti smṛtam
5.
jñānasya jñeyatā na asti kevalaṃ avyayam jñānam asti
avācyam iti antaḥ bodhaḥ iti samyagjñānam smṛtam
avācyam iti antaḥ bodhaḥ iti samyagjñānam smṛtam
5.
Śrī Vasiṣṭha said: "Knowledge (jñāna) itself has no knowability; it is merely imperishable (avyaya) knowledge. The inner realization (bodha) that 'it is inexpressible' is indeed considered perfect knowledge (jñāna)."
श्रीराम उवाच ।
ज्ञानस्य ज्ञेयता भिन्ना त्वन्तः केति मुने वद ।
उत्पाद्यो ज्ञानशब्दश्च भावे वा करणेऽथ किम् ॥ ६ ॥
ज्ञानस्य ज्ञेयता भिन्ना त्वन्तः केति मुने वद ।
उत्पाद्यो ज्ञानशब्दश्च भावे वा करणेऽथ किम् ॥ ६ ॥
śrīrāma uvāca ,
jñānasya jñeyatā bhinnā tvantaḥ keti mune vada ,
utpādyo jñānaśabdaśca bhāve vā karaṇe'tha kim 6
jñānasya jñeyatā bhinnā tvantaḥ keti mune vada ,
utpādyo jñānaśabdaśca bhāve vā karaṇe'tha kim 6
6.
śrīrāma uvāca jñānasya jñeyatā bhinnā tu antaḥ kā iti mune
vada utpādyaḥ jñānaśabdaḥ ca bhāve vā karaṇe atha kim
vada utpādyaḥ jñānaśabdaḥ ca bhāve vā karaṇe atha kim
6.
mune tvantaḥ kā iti vada jñānasya jñeyatā bhinnā
ca jñānaśabdaḥ utpādyaḥ bhāve vā atha karaṇe kim
ca jñānaśabdaḥ utpādyaḥ bhāve vā atha karaṇe kim
6.
Śrī Rāma said: "O sage, please tell me what the internal nature of knowledge (jñāna) truly is, since its knowability appears distinct. Furthermore, is the word 'knowledge' (jñāna) to be understood as signifying an action (bhāva) or an instrument (karaṇa)?"
श्रीवसिष्ठ उवाच ।
बोधमात्रं भवेज्ज्ञानं भावसाधनमात्रकम् ।
न ज्ञानज्ञेययोर्भेदः पवनस्पन्दयोरिव ॥ ७ ॥
बोधमात्रं भवेज्ज्ञानं भावसाधनमात्रकम् ।
न ज्ञानज्ञेययोर्भेदः पवनस्पन्दयोरिव ॥ ७ ॥
śrīvasiṣṭha uvāca ,
bodhamātraṃ bhavejjñānaṃ bhāvasādhanamātrakam ,
na jñānajñeyayorbhedaḥ pavanaspandayoriva 7
bodhamātraṃ bhavejjñānaṃ bhāvasādhanamātrakam ,
na jñānajñeyayorbhedaḥ pavanaspandayoriva 7
7.
śrīvasiṣṭha uvāca bodhamātram bhavet jñānam bhāvasādhanamātrakam
na jñānajñeyayoḥ bhedaḥ pavanaspandayor iva
na jñānajñeyayoḥ bhedaḥ pavanaspandayor iva
7.
śrīvasiṣṭha uvāca jñānam bodhamātram bhavet bhāvasādhanamātrakam
jñānajñeyayoḥ bhedaḥ na pavanaspandayor iva
jñānajñeyayoḥ bhedaḥ na pavanaspandayor iva
7.
Śrī Vasiṣṭha said: "Knowledge (jñāna) is simply pure consciousness, and its derivation signifies merely a state of being (bhāva). There is no difference between knowledge (jñāna) and the knowable, just as there is none between the wind and its pulsation."
श्रीराम उवाच ।
एवं चेत्तत्कथमयं ज्ञानज्ञेयादिविभ्रमः ।
सिद्धः शशविषाणाभो भविष्यद्भूतभव्यशः ॥ ८ ॥
एवं चेत्तत्कथमयं ज्ञानज्ञेयादिविभ्रमः ।
सिद्धः शशविषाणाभो भविष्यद्भूतभव्यशः ॥ ८ ॥
śrīrāma uvāca ,
evaṃ cettatkathamayaṃ jñānajñeyādivibhramaḥ ,
siddhaḥ śaśaviṣāṇābho bhaviṣyadbhūtabhavyaśaḥ 8
evaṃ cettatkathamayaṃ jñānajñeyādivibhramaḥ ,
siddhaḥ śaśaviṣāṇābho bhaviṣyadbhūtabhavyaśaḥ 8
8.
śrīrāma uvāca evam cet tat katham ayam jñānajñeyādivibhramaḥ
siddhaḥ śaśaviṣāṇābhaḥ bhaviṣyadbhūtabhavyaśaḥ
siddhaḥ śaśaviṣāṇābhaḥ bhaviṣyadbhūtabhavyaśaḥ
8.
śrīrāma uvāca evam cet tat katham ayam jñānajñeyādivibhramaḥ
śaśaviṣāṇābhaḥ bhaviṣyadbhūtabhavyaśaḥ siddhaḥ
śaśaviṣāṇābhaḥ bhaviṣyadbhūtabhavyaśaḥ siddhaḥ
8.
Śrī Rāma said: "If this is so, then how can this delusion (vibhrama) concerning knowledge (jñāna) and the knowable be established? It is as unreal as a hare's horn, applying to the past, present, and future."
श्रीवसिष्ठ उवाच ।
बाह्यार्थभ्रान्तितो ज्ञेया भ्रमबुद्धिरिहोदिता ।
बाह्यश्चाभ्यन्तरश्चार्थो न संभवति कश्चन ॥ ९ ॥
बाह्यार्थभ्रान्तितो ज्ञेया भ्रमबुद्धिरिहोदिता ।
बाह्यश्चाभ्यन्तरश्चार्थो न संभवति कश्चन ॥ ९ ॥
śrīvasiṣṭha uvāca ,
bāhyārthabhrāntito jñeyā bhramabuddhirihoditā ,
bāhyaścābhyantaraścārtho na saṃbhavati kaścana 9
bāhyārthabhrāntito jñeyā bhramabuddhirihoditā ,
bāhyaścābhyantaraścārtho na saṃbhavati kaścana 9
9.
śrīvasiṣṭha uvāca bāhyārthabhrāntitaḥ
jñeyā bhramabuddhiḥ iha
uditā bāhyaḥ ca ābhyantaraḥ
ca arthaḥ na saṃbhavati kaścana
jñeyā bhramabuddhiḥ iha
uditā bāhyaḥ ca ābhyantaraḥ
ca arthaḥ na saṃbhavati kaścana
9.
śrīvasiṣṭha uvāca iha bhramabuddhiḥ
jñeyā bāhyārthabhrāntitaḥ
uditā ca bāhyaḥ ca ābhyantaraḥ
arthaḥ kaścana na saṃbhavati
jñeyā bāhyārthabhrāntitaḥ
uditā ca bāhyaḥ ca ābhyantaraḥ
arthaḥ kaścana na saṃbhavati
9.
Śrī Vasiṣṭha said: "The mistaken idea of 'the knowable' and the deluded intellect (buddhi) here arise from the illusion of external objects. In truth, neither an external nor an internal object (artha) can exist."
श्रीराम उवाच ।
योऽयं प्रत्यक्षदृश्योऽर्थो मुने त्वमहमादिकः ।
भूतादिरनुभूतात्मा स कथं नास्ति मे वद ॥ १० ॥
योऽयं प्रत्यक्षदृश्योऽर्थो मुने त्वमहमादिकः ।
भूतादिरनुभूतात्मा स कथं नास्ति मे वद ॥ १० ॥
śrīrāma uvāca ,
yo'yaṃ pratyakṣadṛśyo'rtho mune tvamahamādikaḥ ,
bhūtādiranubhūtātmā sa kathaṃ nāsti me vada 10
yo'yaṃ pratyakṣadṛśyo'rtho mune tvamahamādikaḥ ,
bhūtādiranubhūtātmā sa kathaṃ nāsti me vada 10
10.
śrīrāma uvāca yaḥ ayam pratyakṣadṛśyaḥ arthaḥ mune tvam
aham ādikaḥ bhūtādiḥ anubhūtātmā saḥ katham na asti me vada
aham ādikaḥ bhūtādiḥ anubhūtātmā saḥ katham na asti me vada
10.
śrīrāma uvāca mune me vada saḥ katham na asti yaḥ ayam
pratyakṣadṛśyaḥ arthaḥ tvam aham ādikaḥ bhūtādiḥ anubhūtātmā
pratyakṣadṛśyaḥ arthaḥ tvam aham ādikaḥ bhūtādiḥ anubhūtātmā
10.
Śrī Rāma said: O sage, this directly perceptible reality (artha), consisting of myself, you, and all other created beings, and indeed the very self (ātman) that experiences everything – how can you say that it does not exist? Please explain this to me.
श्रीवसिष्ठ उवाच ।
आदिसर्गविधावेव विराडात्मादिकोऽनघ ।
जातो न कश्चिदेवार्थो ज्ञेयस्यातो न संभवः ॥ ११ ॥
आदिसर्गविधावेव विराडात्मादिकोऽनघ ।
जातो न कश्चिदेवार्थो ज्ञेयस्यातो न संभवः ॥ ११ ॥
śrīvasiṣṭha uvāca ,
ādisargavidhāveva virāḍātmādiko'nagha ,
jāto na kaścidevārtho jñeyasyāto na saṃbhavaḥ 11
ādisargavidhāveva virāḍātmādiko'nagha ,
jāto na kaścidevārtho jñeyasyāto na saṃbhavaḥ 11
11.
śrīvasiṣṭha uvāca ādisargavidhau eva virāṭātmādikaḥ anagha
jātaḥ na kaścit eva arthaḥ jñeyasya ataḥ na saṃbhavaḥ
jātaḥ na kaścit eva arthaḥ jñeyasya ataḥ na saṃbhavaḥ
11.
śrīvasiṣṭha uvāca anagha ādisargavidhau eva virāṭātmādikaḥ
kaścit arthaḥ na jātaḥ ataḥ jñeyasya na saṃbhavaḥ
kaścit arthaḥ na jātaḥ ataḥ jñeyasya na saṃbhavaḥ
11.
Śrī Vasiṣṭha said: O faultless one (anagha), right at the time of the primordial creation (ādi-sarga), no entity (artha) whatsoever, like the cosmic self (virāṭ-ātman) and so on, was ever born. Therefore, there is no possibility for an object of knowledge (jñeya) to exist.
श्रीराम उवाच ।
भविष्यद्भूतभव्यस्था जगद्दृष्टिरियं मुने ।
नित्यानुभूयमानापि न जातेति किमुच्यते ॥ १२ ॥
भविष्यद्भूतभव्यस्था जगद्दृष्टिरियं मुने ।
नित्यानुभूयमानापि न जातेति किमुच्यते ॥ १२ ॥
śrīrāma uvāca ,
bhaviṣyadbhūtabhavyasthā jagaddṛṣṭiriyaṃ mune ,
nityānubhūyamānāpi na jāteti kimucyate 12
bhaviṣyadbhūtabhavyasthā jagaddṛṣṭiriyaṃ mune ,
nityānubhūyamānāpi na jāteti kimucyate 12
12.
śrīrāma uvāca bhaviṣyadbhūtabhavyasthā jagaddṛṣṭiḥ
iyam mune nityānubhūyamānā api na jātā iti kim ucyate
iyam mune nityānubhūyamānā api na jātā iti kim ucyate
12.
śrīrāma uvāca mune iyam jagaddṛṣṭiḥ bhaviṣyadbhūtabhavyasthā
nityānubhūyamānā api na jātā iti kim ucyate
nityānubhūyamānā api na jātā iti kim ucyate
12.
Śrī Rāma said: O sage, this vision of the world (jagad-dṛṣṭi), which exists in the past, present, and future, is constantly experienced by us. Yet, why is it said that it was never born?
श्रीवसिष्ठ उवाच ।
स्वप्नार्थमृगतृष्णाम्बुद्वीन्दुसंकल्पितार्थवत् ।
मिथ्या जगदहंत्वं च भाति केशोण्ड्रकं यथा ॥ १३ ॥
स्वप्नार्थमृगतृष्णाम्बुद्वीन्दुसंकल्पितार्थवत् ।
मिथ्या जगदहंत्वं च भाति केशोण्ड्रकं यथा ॥ १३ ॥
śrīvasiṣṭha uvāca ,
svapnārthamṛgatṛṣṇāmbudvīndusaṃkalpitārthavat ,
mithyā jagadahaṃtvaṃ ca bhāti keśoṇḍrakaṃ yathā 13
svapnārthamṛgatṛṣṇāmbudvīndusaṃkalpitārthavat ,
mithyā jagadahaṃtvaṃ ca bhāti keśoṇḍrakaṃ yathā 13
13.
śrīvasiṣṭha uvāca svapnārthamṛgatṛṣṇāmbudvīndusaṅkalpitārthavat
mithyā jagat ahaṃtvam ca bhāti keśoṇḍrakam yathā
mithyā jagat ahaṃtvam ca bhāti keśoṇḍrakam yathā
13.
śrīvasiṣṭha uvāca jagat ca ahaṃtvam
svapnārthamṛgatṛṣṇāmbudvīndusaṅkalpitārthavat keśoṇḍrakam yathā mithyā bhāti
svapnārthamṛgatṛṣṇāmbudvīndusaṅkalpitārthavat keśoṇḍrakam yathā mithyā bhāti
13.
Śrī Vasiṣṭha said: The world (jagat) and the ego (ahaṃtva) appear as false, just like objects imagined in a dream, water in a mirage, a double moon (seen due to an eye defect), or other conjured things, and like a phantom hair-net (keśoṇḍraka) seen by one with an eye affliction.
श्रीराम उवाच ।
अहं त्वमयमित्यादिजगज्जठरमप्यलम् ।
कथं न जातं भगवन्सर्गादावनुभूतिमत् ॥ १४ ॥
अहं त्वमयमित्यादिजगज्जठरमप्यलम् ।
कथं न जातं भगवन्सर्गादावनुभूतिमत् ॥ १४ ॥
śrīrāma uvāca ,
ahaṃ tvamayamityādijagajjaṭharamapyalam ,
kathaṃ na jātaṃ bhagavansargādāvanubhūtimat 14
ahaṃ tvamayamityādijagajjaṭharamapyalam ,
kathaṃ na jātaṃ bhagavansargādāvanubhūtimat 14
14.
śrīrāma uvāca aham tvam ayam iti ādi jagat jaṭharam api
alam katham na jātam bhagavan sarga ādau anubhūtimat
alam katham na jātam bhagavan sarga ādau anubhūtimat
14.
śrīrāma uvāca bhagavan sarga ādau aham tvam ayam iti
ādi jagat jaṭharam api alam anubhūtimat katham na jātam
ādi jagat jaṭharam api alam anubhūtimat katham na jātam
14.
Śrī Rāma said: O venerable one, how is it that this entire universe, encompassing "I," "you," "this," and all such distinctions, did not arise at the very beginning of creation as something endowed with consciousness or experience?
श्रीवसिष्ठ उवाच ।
कारणाज्जायते कार्यं नान्यथेत्येव निश्चयः ।
सर्वोपशान्तौ जगतामुत्पत्तौ नास्ति कारणम् ॥ १५ ॥
कारणाज्जायते कार्यं नान्यथेत्येव निश्चयः ।
सर्वोपशान्तौ जगतामुत्पत्तौ नास्ति कारणम् ॥ १५ ॥
śrīvasiṣṭha uvāca ,
kāraṇājjāyate kāryaṃ nānyathetyeva niścayaḥ ,
sarvopaśāntau jagatāmutpattau nāsti kāraṇam 15
kāraṇājjāyate kāryaṃ nānyathetyeva niścayaḥ ,
sarvopaśāntau jagatāmutpattau nāsti kāraṇam 15
15.
śrīvasiṣṭha uvāca kāraṇāt jāyate kāryam na anyathā iti eva
niścayaḥ sarva upaśāntau jagatām utpattau na asti kāraṇam
niścayaḥ sarva upaśāntau jagatām utpattau na asti kāraṇam
15.
śrīvasiṣṭha uvāca kāryam kāraṇāt jāyate na anyathā iti eva
niścayaḥ jagatām sarva upaśāntau utpattau kāraṇam na asti
niścayaḥ jagatām sarva upaśāntau utpattau kāraṇam na asti
15.
Śrī Vasiṣṭha said: An effect is born from a cause, never otherwise; this is indeed the established principle. When the worlds undergo complete cessation (upaśānti), there is no cause for their re-manifestation.
श्रीराम उवाच ।
महाप्रलयसंपत्तौ शिष्टं यदजमव्ययम् ।
तत्कथं नाम सर्गस्य न भवेत्कारणं मुने ॥ १६ ॥
महाप्रलयसंपत्तौ शिष्टं यदजमव्ययम् ।
तत्कथं नाम सर्गस्य न भवेत्कारणं मुने ॥ १६ ॥
śrīrāma uvāca ,
mahāpralayasaṃpattau śiṣṭaṃ yadajamavyayam ,
tatkathaṃ nāma sargasya na bhavetkāraṇaṃ mune 16
mahāpralayasaṃpattau śiṣṭaṃ yadajamavyayam ,
tatkathaṃ nāma sargasya na bhavetkāraṇaṃ mune 16
16.
śrīrāma uvāca mahāpralaya saṃpattau śiṣṭam yat ajam
avyayam tat katham nāma sargasya na bhavet kāraṇam mune
avyayam tat katham nāma sargasya na bhavet kāraṇam mune
16.
śrīrāma uvāca mune mahāpralaya saṃpattau yat śiṣṭam
ajam avyayam tat sargasya kāraṇam katham nāma na bhavet
ajam avyayam tat sargasya kāraṇam katham nāma na bhavet
16.
Śrī Rāma said: O sage, how can that which remains at the culmination of the great dissolution (mahāpralaya) – that unborn and imperishable reality – not be the cause of creation (sarga)?
श्रीवसिष्ठ उवाच ।
यदस्ति कारणे कार्यं तत्तस्मात्संप्रवर्तते ।
न त्वसज्जायते राम न घटाज्जायते पटः ॥ १७ ॥
यदस्ति कारणे कार्यं तत्तस्मात्संप्रवर्तते ।
न त्वसज्जायते राम न घटाज्जायते पटः ॥ १७ ॥
śrīvasiṣṭha uvāca ,
yadasti kāraṇe kāryaṃ tattasmātsaṃpravartate ,
na tvasajjāyate rāma na ghaṭājjāyate paṭaḥ 17
yadasti kāraṇe kāryaṃ tattasmātsaṃpravartate ,
na tvasajjāyate rāma na ghaṭājjāyate paṭaḥ 17
17.
śrīvasiṣṭha uvāca yat asti kāraṇe kāryam tat tasmāt
saṃpravartate na tu asat jāyate rāma na ghaṭāt jāyate paṭaḥ
saṃpravartate na tu asat jāyate rāma na ghaṭāt jāyate paṭaḥ
17.
śrīvasiṣṭha uvāca yat kāryam kāraṇe asti tat tasmāt
saṃpravartate rāma asat tu na jāyate na ghaṭāt paṭaḥ jāyate
saṃpravartate rāma asat tu na jāyate na ghaṭāt paṭaḥ jāyate
17.
Śrī Vasiṣṭha said: Whatever effect (kārya) truly exists within its cause (kāraṇa), that alone manifests from it. But, O Rāma, what is non-existent (asat) does not arise; a cloth, for instance, is not produced from a pot.
श्रीराम उवाच ।
जगत्सूक्ष्मेण रूपेण महाप्रलय आगते ।
आस्ते ब्रह्मणि तत्तस्मात्पुनरेव प्रवर्तते ॥ १८ ॥
जगत्सूक्ष्मेण रूपेण महाप्रलय आगते ।
आस्ते ब्रह्मणि तत्तस्मात्पुनरेव प्रवर्तते ॥ १८ ॥
śrīrāma uvāca ,
jagatsūkṣmeṇa rūpeṇa mahāpralaya āgate ,
āste brahmaṇi tattasmātpunareva pravartate 18
jagatsūkṣmeṇa rūpeṇa mahāpralaya āgate ,
āste brahmaṇi tattasmātpunareva pravartate 18
18.
śrīrāma uvāca | jagat sūkṣmeṇa rūpeṇa mahāpralaye āgate
| āste brahmaṇi tat tasmāt punaḥ eva pravartate || 18 ||
| āste brahmaṇi tat tasmāt punaḥ eva pravartate || 18 ||
18.
Śrī Rāma said: When the great dissolution (mahāpralaya) occurs, the universe (jagat) exists in a subtle form within Brahman (brahman), and from that very state, it manifests again.
श्रीवसिष्ठ उवाच ।
महाप्रलयपर्यन्ते केन सर्गास्तितानघ ।
अनुभूता महाबुद्धे तत्रस्था सा च कीदृशी ॥ १९ ॥
महाप्रलयपर्यन्ते केन सर्गास्तितानघ ।
अनुभूता महाबुद्धे तत्रस्था सा च कीदृशी ॥ १९ ॥
śrīvasiṣṭha uvāca ,
mahāpralayaparyante kena sargāstitānagha ,
anubhūtā mahābuddhe tatrasthā sā ca kīdṛśī 19
mahāpralayaparyante kena sargāstitānagha ,
anubhūtā mahābuddhe tatrasthā sā ca kīdṛśī 19
19.
śrīvasiṣṭha uvāca | mahāpralayaparyante
kena sargāḥ sthitāḥ
anagha | anubhūtā mahābuddhe
tatra-sthā sā ca kīdṛśī || 19 ||
kena sargāḥ sthitāḥ
anagha | anubhūtā mahābuddhe
tatra-sthā sā ca kīdṛśī || 19 ||
19.
Śrī Vasiṣṭha said: O sinless one (anagha), by whom were creations (sarga) that had existed experienced at the end of the great dissolution (mahāpralaya)? And, O greatly intelligent one (mahābuddhe), what was the nature of that (state) which remained there?
श्रीराम उवाच ।
ज्ञप्त्यात्मिका श्रीस्तत्रस्था तादृशेरनुभूयते ।
व्योमात्मिका तु न भवेन्न सत्तामसदेति हि ॥ २० ॥
ज्ञप्त्यात्मिका श्रीस्तत्रस्था तादृशेरनुभूयते ।
व्योमात्मिका तु न भवेन्न सत्तामसदेति हि ॥ २० ॥
śrīrāma uvāca ,
jñaptyātmikā śrīstatrasthā tādṛśeranubhūyate ,
vyomātmikā tu na bhavenna sattāmasadeti hi 20
jñaptyātmikā śrīstatrasthā tādṛśeranubhūyate ,
vyomātmikā tu na bhavenna sattāmasadeti hi 20
20.
śrīrāma uvāca | jñaptyātmikā
śrīḥ tatra-sthā tādṛśaiḥ anubhūyate
| vyomātmikā tu na bhavet
na sattā na asat iti hi || 20 ||
śrīḥ tatra-sthā tādṛśaiḥ anubhūyate
| vyomātmikā tu na bhavet
na sattā na asat iti hi || 20 ||
20.
Śrī Rāma said: That which remains there is the divine power (śrī) whose intrinsic nature is consciousness (jñapti), and it is experienced by such (enlightened beings). However, it is not of the nature of space, nor is it existence (sattā), nor non-existence (asat); thus it is (considered).
श्रीवसिष्ठ उवाच ।
एवं चेत्तन्महाबाहो ज्ञप्तिरेव जगत्त्रयम् ।
विशुद्धज्ञानदेहस्य कुतो मरणजन्मनी ॥ २१ ॥
एवं चेत्तन्महाबाहो ज्ञप्तिरेव जगत्त्रयम् ।
विशुद्धज्ञानदेहस्य कुतो मरणजन्मनी ॥ २१ ॥
śrīvasiṣṭha uvāca ,
evaṃ cettanmahābāho jñaptireva jagattrayam ,
viśuddhajñānadehasya kuto maraṇajanmanī 21
evaṃ cettanmahābāho jñaptireva jagattrayam ,
viśuddhajñānadehasya kuto maraṇajanmanī 21
21.
śrīvasiṣṭha uvāca | evam cet
tat mahābāho jñaptiḥ eva jagat-trayam
| viśuddha-jñāna-dehasya
kutaḥ maraṇa-janmanī || 21 ||
tat mahābāho jñaptiḥ eva jagat-trayam
| viśuddha-jñāna-dehasya
kutaḥ maraṇa-janmanī || 21 ||
21.
Śrī Vasiṣṭha said: If it is so, O mighty-armed one (mahābāho), then this very consciousness (jñapti) is the three worlds. For one whose body is pure consciousness (jñāna), from where would there be death and birth?
श्रीराम उवाच ।
तदेवमादितो नास्ति सर्गस्तदियमागता ।
कुतः कथमिव भ्रान्तिरिति मे भगवन्वद ॥ २२ ॥
तदेवमादितो नास्ति सर्गस्तदियमागता ।
कुतः कथमिव भ्रान्तिरिति मे भगवन्वद ॥ २२ ॥
śrīrāma uvāca ,
tadevamādito nāsti sargastadiyamāgatā ,
kutaḥ kathamiva bhrāntiriti me bhagavanvada 22
tadevamādito nāsti sargastadiyamāgatā ,
kutaḥ kathamiva bhrāntiriti me bhagavanvada 22
22.
śrīrāmaḥ uvāca tat evam āditaḥ na asti sargaḥ tat iyam
āgatā kutaḥ katham iva bhrāntiḥ iti me bhagavan vada
āgatā kutaḥ katham iva bhrāntiḥ iti me bhagavan vada
22.
śrīrāmaḥ uvāca tat evam āditaḥ sargaḥ na asti tat iyam
bhrāntiḥ kutaḥ katham iva āgatā iti me bhagavan vada
bhrāntiḥ kutaḥ katham iva āgatā iti me bhagavan vada
22.
Shri Rama said: If, therefore, from the very beginning, there is no creation, then how and from where has this illusion (bhrānti) come? O Lord, please explain this to me.
श्रीवसिष्ठ उवाच ।
कार्यकारणताभावाद्भावाभावौ स्त एव नो ।
इदं च चेत्यते यद्यत्स्वात्मा चेतति चेतितम् ॥ २३ ॥
कार्यकारणताभावाद्भावाभावौ स्त एव नो ।
इदं च चेत्यते यद्यत्स्वात्मा चेतति चेतितम् ॥ २३ ॥
śrīvasiṣṭha uvāca ,
kāryakāraṇatābhāvādbhāvābhāvau sta eva no ,
idaṃ ca cetyate yadyatsvātmā cetati cetitam 23
kāryakāraṇatābhāvādbhāvābhāvau sta eva no ,
idaṃ ca cetyate yadyatsvātmā cetati cetitam 23
23.
śrīvasiṣṭhaḥ uvāca kāryakāraṇatā abhāvāt bhāva abhāvau
staḥ eva na idam ca cetyate yat yat svātmā cetati cetitam
staḥ eva na idam ca cetyate yat yat svātmā cetati cetitam
23.
śrīvasiṣṭhaḥ uvāca kāryakāraṇatā abhāvāt eva na bhāva
abhāvau staḥ ca yat yat idam cetyate svātmā cetitam cetati
abhāvau staḥ ca yat yat idam cetyate svātmā cetitam cetati
23.
Shri Vasistha said: Due to the absence of the relationship of cause and effect, the notions of existence and non-existence themselves do not truly exist. And whatever is perceived, the very self (ātman) perceives that perceived object.
श्रीराम उवाच ।
चेतिता चेतति यन्त्रं द्रष्टा दृश्यत्वमीश्वरः ।
कथमेति कथं वह्निं दहेत्काष्ठं कदा किल ॥ २४ ॥
चेतिता चेतति यन्त्रं द्रष्टा दृश्यत्वमीश्वरः ।
कथमेति कथं वह्निं दहेत्काष्ठं कदा किल ॥ २४ ॥
śrīrāma uvāca ,
cetitā cetati yantraṃ draṣṭā dṛśyatvamīśvaraḥ ,
kathameti kathaṃ vahniṃ dahetkāṣṭhaṃ kadā kila 24
cetitā cetati yantraṃ draṣṭā dṛśyatvamīśvaraḥ ,
kathameti kathaṃ vahniṃ dahetkāṣṭhaṃ kadā kila 24
24.
śrīrāmaḥ uvāca cetitā cetati yantram draṣṭā dṛśyatvam
īśvaraḥ katham eti katham vahnim dahet kāṣṭham kadā kila
īśvaraḥ katham eti katham vahnim dahet kāṣṭham kadā kila
24.
śrīrāmaḥ uvāca cetitā yantram
cetati? draṣṭā dṛśyatvam eti?
īśvaraḥ [eti]? katham [idam] eti?
kāṣṭham vahnim kadā kila dahet?
cetati? draṣṭā dṛśyatvam eti?
īśvaraḥ [eti]? katham [idam] eti?
kāṣṭham vahnim kadā kila dahet?
24.
Shri Rama said: Does the perceived object perceive like an instrument? Does the seer (draṣṭā) become the seen? Is it the Lord (Īśvara)? How does this happen? When would wood ever burn fire?
श्रीवसिष्ठ उवाच ।
द्रष्टा न याति दृश्यत्वं दृश्यस्यासंभवादतः ।
द्रष्टैव केवलो भाति सर्वात्मैकघनाकृतिः ॥ २५ ॥
द्रष्टा न याति दृश्यत्वं दृश्यस्यासंभवादतः ।
द्रष्टैव केवलो भाति सर्वात्मैकघनाकृतिः ॥ २५ ॥
śrīvasiṣṭha uvāca ,
draṣṭā na yāti dṛśyatvaṃ dṛśyasyāsaṃbhavādataḥ ,
draṣṭaiva kevalo bhāti sarvātmaikaghanākṛtiḥ 25
draṣṭā na yāti dṛśyatvaṃ dṛśyasyāsaṃbhavādataḥ ,
draṣṭaiva kevalo bhāti sarvātmaikaghanākṛtiḥ 25
25.
śrīvasiṣṭhaḥ uvāca draṣṭā na yāti dṛśyatvam dṛśyasya
asaṃbhavāt ataḥ draṣṭā eva kevalaḥ bhāti sarvātmaikaghanākṛtiḥ
asaṃbhavāt ataḥ draṣṭā eva kevalaḥ bhāti sarvātmaikaghanākṛtiḥ
25.
śrīvasiṣṭhaḥ uvāca draṣṭā dṛśyatvam na yāti ataḥ dṛśyasya
asaṃbhavāt kevalaḥ draṣṭā eva sarvātmaikaghanākṛtiḥ bhāti
asaṃbhavāt kevalaḥ draṣṭā eva sarvātmaikaghanākṛtiḥ bhāti
25.
Shri Vasistha said: The seer (draṣṭā) does not become the seen, because the seen (object) is impossible (does not truly exist). Therefore, only the seer shines forth, appearing as a single, solid mass of the universal self (ātman).
श्रीराम उवाच ।
चिन्मात्रं तदनाद्यन्तं चेत्यं चेतयते तदा ।
तदिदं जगदाभानं कुतः स्याच्चेत्यसंभवः ॥ २६ ॥
चिन्मात्रं तदनाद्यन्तं चेत्यं चेतयते तदा ।
तदिदं जगदाभानं कुतः स्याच्चेत्यसंभवः ॥ २६ ॥
śrīrāma uvāca ,
cinmātraṃ tadanādyantaṃ cetyaṃ cetayate tadā ,
tadidaṃ jagadābhānaṃ kutaḥ syāccetyasaṃbhavaḥ 26
cinmātraṃ tadanādyantaṃ cetyaṃ cetayate tadā ,
tadidaṃ jagadābhānaṃ kutaḥ syāccetyasaṃbhavaḥ 26
26.
śrīrāma uvāca | cinmātram tat anādyantam cetyam cetayate
tadā | tat idam jagadābhānam kutaḥ syāt cetyasaṃbhavaḥ ||
tadā | tat idam jagadābhānam kutaḥ syāt cetyasaṃbhavaḥ ||
26.
śrīrāma uvāca yadi tat anādyantam cinmātram tadā cetyam cetayate,
[tarhi] tat idam jagadābhānam kutaḥ syāt,
ca cetyasaṃbhavaḥ kutaḥ [syāt]?
[tarhi] tat idam jagadābhānam kutaḥ syāt,
ca cetyasaṃbhavaḥ kutaḥ [syāt]?
26.
Shri Rama asked: If that which is pure consciousness (cinmātra), without beginning or end, cognizes the object of cognition (cetya), then from where does this appearance of the world arise, and how can there be an origin for any object of cognition?
श्रीवसिष्ठ उवाच ।
चेत्यं हि कारणाभावान्न संभवति किंचन ।
चेत्याभावाच्चेतनस्य मुक्तताऽवाच्यता सदा ॥ २७ ॥
चेत्यं हि कारणाभावान्न संभवति किंचन ।
चेत्याभावाच्चेतनस्य मुक्तताऽवाच्यता सदा ॥ २७ ॥
śrīvasiṣṭha uvāca ,
cetyaṃ hi kāraṇābhāvānna saṃbhavati kiṃcana ,
cetyābhāvāccetanasya muktatā'vācyatā sadā 27
cetyaṃ hi kāraṇābhāvānna saṃbhavati kiṃcana ,
cetyābhāvāccetanasya muktatā'vācyatā sadā 27
27.
śrīvasiṣṭha uvāca | cetyam hi kāraṇābhāvāt na saṃbhavati
kiṃcana | cetyābhāvāt cetanasya muktatā avācyatā sadā ||
kiṃcana | cetyābhāvāt cetanasya muktatā avācyatā sadā ||
27.
śrīvasiṣṭha uvāca hi kiṃcana cetyam kāraṇābhāvāt na saṃbhavati
ca cetyābhāvāt cetanasya muktatā avācyatā sadā [bhavati]
ca cetyābhāvāt cetanasya muktatā avācyatā sadā [bhavati]
27.
Shri Vasishtha said: Indeed, no object of cognition (cetya) can come into existence due to the absence of any cause. And because there is no object of cognition, the conscious principle (cetana) always remains in a state of liberation (mokṣa) and inexpressibility.
श्रीराम उवाच ।
एवं चेत्तदहन्तादि चेत्यं कथमिदं कुतः ।
कथं जगद्वेदनं च कथं स्पन्दादिवेदनम् ॥ २८ ॥
एवं चेत्तदहन्तादि चेत्यं कथमिदं कुतः ।
कथं जगद्वेदनं च कथं स्पन्दादिवेदनम् ॥ २८ ॥
śrīrāma uvāca ,
evaṃ cettadahantādi cetyaṃ kathamidaṃ kutaḥ ,
kathaṃ jagadvedanaṃ ca kathaṃ spandādivedanam 28
evaṃ cettadahantādi cetyaṃ kathamidaṃ kutaḥ ,
kathaṃ jagadvedanaṃ ca kathaṃ spandādivedanam 28
28.
śrīrāma uvāca | evam cet tat ahantā-ādi cetyam katham idam
kutaḥ | katham jagatvedanam ca katham spandā-ādi-vedanam ||
kutaḥ | katham jagatvedanam ca katham spandā-ādi-vedanam ||
28.
śrīrāma uvāca evam cet,
tarhi idam ahantā-ādi cetyam katham kutaḥ? ca jagatvedanam katham? ca spandā-ādi-vedanam katham?
tarhi idam ahantā-ādi cetyam katham kutaḥ? ca jagatvedanam katham? ca spandā-ādi-vedanam katham?
28.
Shri Rama asked: If that is the case, then how and from where do ego (ahaṅkāra) and similar concepts become objects of cognition (cetya)? And how is there a perception of the world, and how is there a perception of vibration and other such phenomena?
श्रीवसिष्ठ उवाच ।
कारणासंभवादादावेवोत्पन्नं न किंचन ।
कुतश्चेत्यमतः शान्तं सर्वं सर्गस्तु विभ्रमः ॥ २९ ॥
कारणासंभवादादावेवोत्पन्नं न किंचन ।
कुतश्चेत्यमतः शान्तं सर्वं सर्गस्तु विभ्रमः ॥ २९ ॥
śrīvasiṣṭha uvāca ,
kāraṇāsaṃbhavādādāvevotpannaṃ na kiṃcana ,
kutaścetyamataḥ śāntaṃ sarvaṃ sargastu vibhramaḥ 29
kāraṇāsaṃbhavādādāvevotpannaṃ na kiṃcana ,
kutaścetyamataḥ śāntaṃ sarvaṃ sargastu vibhramaḥ 29
29.
śrīvasiṣṭha uvāca | kāraṇāsaṃbhavāt
ādau eva utpannam na
kiṃcana | kutaḥ cetyam ataḥ śāntam
sarvam sargaḥ tu vibhramaḥ ||
ādau eva utpannam na
kiṃcana | kutaḥ cetyam ataḥ śāntam
sarvam sargaḥ tu vibhramaḥ ||
29.
śrīvasiṣṭha uvāca kāraṇāsaṃbhavāt ādau
eva kiṃcana [api] na utpannam [asti] [tarhi]
kutaḥ cetyam [syāt]? ataḥ sarvam śāntam
[asti]; tu sargaḥ vibhramaḥ [eva asti]
eva kiṃcana [api] na utpannam [asti] [tarhi]
kutaḥ cetyam [syāt]? ataḥ sarvam śāntam
[asti]; tu sargaḥ vibhramaḥ [eva asti]
29.
Shri Vasishtha said: Because there is no possibility of a cause, nothing whatsoever has truly arisen from the very beginning. So, from where would any object of cognition (cetya) exist? Therefore, everything is inherently tranquil; indeed, creation is nothing but a delusion.
श्रीराम उवाच ।
अत्र मे विगतोल्लेखे निश्चेत्यचलनादिके ।
सकृद्विभाते विमले विभ्रमः कस्य कीदृशः ॥ ३० ॥
अत्र मे विगतोल्लेखे निश्चेत्यचलनादिके ।
सकृद्विभाते विमले विभ्रमः कस्य कीदृशः ॥ ३० ॥
śrīrāma uvāca ,
atra me vigatollekhe niścetyacalanādike ,
sakṛdvibhāte vimale vibhramaḥ kasya kīdṛśaḥ 30
atra me vigatollekhe niścetyacalanādike ,
sakṛdvibhāte vimale vibhramaḥ kasya kīdṛśaḥ 30
30.
śrīrāmaḥ uvāca atra me vigatollekhE niścetyacalana-ādike
sakṛt vibhāte vimale vibhramaḥ kasya kīdṛśaḥ
sakṛt vibhāte vimale vibhramaḥ kasya kīdṛśaḥ
30.
śrīrāmaḥ uvāca atra me vimale vigatollekhE
niścetyacalana-ādike sakṛt vibhāte kasya kīdṛśaḥ vibhramaḥ
niścetyacalana-ādike sakṛt vibhāte kasya kīdṛśaḥ vibhramaḥ
30.
Śrī Rāma said: When this pure (reality), in which all specific notions have vanished and there is no longer any thought or movement, shines forth once and for all, whose delusion can there be, and of what nature?
श्रीवसिष्ठ उवाच ।
कारणाभावतो राम नास्त्येव खलु विभ्रमः ।
सर्वं त्वमहमित्यादि शान्तमेकमनामयम् ॥ ३१ ॥
कारणाभावतो राम नास्त्येव खलु विभ्रमः ।
सर्वं त्वमहमित्यादि शान्तमेकमनामयम् ॥ ३१ ॥
śrīvasiṣṭha uvāca ,
kāraṇābhāvato rāma nāstyeva khalu vibhramaḥ ,
sarvaṃ tvamahamityādi śāntamekamanāmayam 31
kāraṇābhāvato rāma nāstyeva khalu vibhramaḥ ,
sarvaṃ tvamahamityādi śāntamekamanāmayam 31
31.
śrīvasiṣṭhaḥ uvāca kāraṇābhāvataḥ rāma na asti eva khalu
vibhramaḥ sarvam tvam aham iti ādi śāntam ekam anāmayam
vibhramaḥ sarvam tvam aham iti ādi śāntam ekam anāmayam
31.
śrīvasiṣṭhaḥ uvāca rāma kāraṇābhāvataḥ khalu vibhramaḥ na
eva asti sarvam tvam aham iti ādi śāntam ekam anāmayam
eva asti sarvam tvam aham iti ādi śāntam ekam anāmayam
31.
Śrī Vasiṣṭha said: O Rāma, since there is no cause (for it), there is indeed no delusion (vibhrama). All this ('you', 'I', and so on) is (ultimately) peaceful, one, and free from affliction.
श्रीराम उवाच ।
ब्रह्मन्भ्रममिवापन्नः प्रष्टुं जानामि नाधिकम् ।
नात्यन्तं च प्रबुद्धोऽस्मि पृच्छामि किमिहाधुना ॥ ३२ ॥
ब्रह्मन्भ्रममिवापन्नः प्रष्टुं जानामि नाधिकम् ।
नात्यन्तं च प्रबुद्धोऽस्मि पृच्छामि किमिहाधुना ॥ ३२ ॥
śrīrāma uvāca ,
brahmanbhramamivāpannaḥ praṣṭuṃ jānāmi nādhikam ,
nātyantaṃ ca prabuddho'smi pṛcchāmi kimihādhunā 32
brahmanbhramamivāpannaḥ praṣṭuṃ jānāmi nādhikam ,
nātyantaṃ ca prabuddho'smi pṛcchāmi kimihādhunā 32
32.
śrīrāmaḥ uvāca brahman bhramam
iva āpannaḥ praṣṭum jānāmi na
adhikam na atyantam ca prabuddhaḥ
asmi pṛcchāmi kim iha adhunā
iva āpannaḥ praṣṭum jānāmi na
adhikam na atyantam ca prabuddhaḥ
asmi pṛcchāmi kim iha adhunā
32.
śrīrāmaḥ uvāca brahman aham bhramam
iva āpannaḥ praṣṭum adhikam
na jānāmi ca atyantam prabuddhaḥ
na asmi adhunā iha kim pṛcchāmi
iva āpannaḥ praṣṭum adhikam
na jānāmi ca atyantam prabuddhaḥ
na asmi adhunā iha kim pṛcchāmi
32.
Śrī Rāma said: O Brāhmaṇa, as if afflicted by delusion, I do not fully know what to ask. And I am not completely enlightened, so what should I ask here now?
श्रीवसिष्ठ उवाच ।
कारणस्यैव निकषं पृच्छ माऽऽकारणक्षयात् ।
परे स्वभावेऽनिर्वाच्ये स्वयं विश्रान्तिमैष्यसि ॥ ३३ ॥
कारणस्यैव निकषं पृच्छ माऽऽकारणक्षयात् ।
परे स्वभावेऽनिर्वाच्ये स्वयं विश्रान्तिमैष्यसि ॥ ३३ ॥
śrīvasiṣṭha uvāca ,
kāraṇasyaiva nikaṣaṃ pṛccha mā''kāraṇakṣayāt ,
pare svabhāve'nirvācye svayaṃ viśrāntimaiṣyasi 33
kāraṇasyaiva nikaṣaṃ pṛccha mā''kāraṇakṣayāt ,
pare svabhāve'nirvācye svayaṃ viśrāntimaiṣyasi 33
33.
śrīvasiṣṭhaḥ uvāca kāraṇasya eva nikaṣam pṛccha mā
akāraṇakṣayāt pare svabhāve anirvācye svayam viśrāntim eṣyasi
akāraṇakṣayāt pare svabhāve anirvācye svayam viśrāntim eṣyasi
33.
śrīvasiṣṭhaḥ uvāca kāraṇasya eva nikaṣam pṛccha akāraṇakṣayāt
mā pare anirvācye svabhāve svayam viśrāntim eṣyasi
mā pare anirvācye svabhāve svayam viśrāntim eṣyasi
33.
Śrī Vasiṣṭha said: Inquire only into the essence of the cause, not into the destruction of what is not the cause. You yourself will then attain repose in the supreme, ineffable intrinsic nature (svabhāva).
श्रीराम उवाच ।
मन्येऽहं कारणाभावात्पूर्वमेव न सर्गता ।
उदिता तेन कस्यायं चेत्यचेतनविभ्रमः ॥ ३४ ॥
मन्येऽहं कारणाभावात्पूर्वमेव न सर्गता ।
उदिता तेन कस्यायं चेत्यचेतनविभ्रमः ॥ ३४ ॥
śrīrāma uvāca ,
manye'haṃ kāraṇābhāvātpūrvameva na sargatā ,
uditā tena kasyāyaṃ cetyacetanavibhramaḥ 34
manye'haṃ kāraṇābhāvātpūrvameva na sargatā ,
uditā tena kasyāyaṃ cetyacetanavibhramaḥ 34
34.
śrīrāma uvāca manye aham kāraṇābhāvāt pūrvam eva na
sargatā uditā tena kasya ayam cetyacetanavibhramaḥ
sargatā uditā tena kasya ayam cetyacetanavibhramaḥ
34.
śrīrāma uvāca aham manye kāraṇābhāvāt pūrvam eva
sargatā na uditā tena ayam cetyacetanavibhramaḥ kasya
sargatā na uditā tena ayam cetyacetanavibhramaḥ kasya
34.
Śrī Rāma said: "I believe that, in the absence of a cause, creation (sarga) itself never arose in the first place. If that is so, then to whom does this delusion (vibhrama) concerning the conscious and the unconscious belong?"
श्रीवसिष्ठ उवाच ।
अकारणत्वात्सर्वत्र शान्तत्वाद्भ्रान्तिरस्ति नो ।
अनभ्यासवशादेव न विश्राम्यति केवलम् ॥ ३५ ॥
अकारणत्वात्सर्वत्र शान्तत्वाद्भ्रान्तिरस्ति नो ।
अनभ्यासवशादेव न विश्राम्यति केवलम् ॥ ३५ ॥
śrīvasiṣṭha uvāca ,
akāraṇatvātsarvatra śāntatvādbhrāntirasti no ,
anabhyāsavaśādeva na viśrāmyati kevalam 35
akāraṇatvātsarvatra śāntatvādbhrāntirasti no ,
anabhyāsavaśādeva na viśrāmyati kevalam 35
35.
śrīvasiṣṭha uvāca akāraṇatvāt sarvatra śāntatvāt bhrāntiḥ
asti no anabhyāsavaśāt eva na viśrāmyati kevalam
asti no anabhyāsavaśāt eva na viśrāmyati kevalam
35.
śrīvasiṣṭha uvāca akāraṇatvāt sarvatra śāntatvāt bhrāntiḥ
na asti kevalam anabhyāsavaśāt eva na viśrāmyati
na asti kevalam anabhyāsavaśāt eva na viśrāmyati
35.
Śrī Vasiṣṭha said: "Due to its causelessness and its tranquil (śānta) nature everywhere, there is no (real) delusion (bhrānti). It merely does not subside simply because of the absence of counter-practice (anabhyāsa)."
श्रीराम उवाच ।
कुतो भवेदनभ्यासो भवेदभ्यसनं कुतः ।
कुतोऽभ्यासात्मिका भ्रान्तिरेषा पुनरुपस्थिता ॥ ३६ ॥
कुतो भवेदनभ्यासो भवेदभ्यसनं कुतः ।
कुतोऽभ्यासात्मिका भ्रान्तिरेषा पुनरुपस्थिता ॥ ३६ ॥
śrīrāma uvāca ,
kuto bhavedanabhyāso bhavedabhyasanaṃ kutaḥ ,
kuto'bhyāsātmikā bhrāntireṣā punarupasthitā 36
kuto bhavedanabhyāso bhavedabhyasanaṃ kutaḥ ,
kuto'bhyāsātmikā bhrāntireṣā punarupasthitā 36
36.
śrīrāma uvāca kutaḥ bhavet anabhyāsaḥ bhavet abhyasanam
kutaḥ kutaḥ abhyāsātmikā bhrāntiḥ eṣā punar upasthitā
kutaḥ kutaḥ abhyāsātmikā bhrāntiḥ eṣā punar upasthitā
36.
śrīrāma uvāca anabhyāsaḥ kutaḥ bhavet abhyasanam kutaḥ
bhavet punaḥ eṣā abhyāsātmikā bhrāntiḥ kutaḥ upasthitā
bhavet punaḥ eṣā abhyāsātmikā bhrāntiḥ kutaḥ upasthitā
36.
Śrī Rāma said: "How could there be non-practice (anabhyāsa)? How could there be practice (abhyasana)? And from where did this delusion (bhrānti), which is characterized by habit (abhyāsa), reappear?"
श्रीवसिष्ठ उवाच ।
अनन्तत्वादनन्तस्य भ्रान्तिर्नास्ति च संप्रति ।
अभ्यासभ्रान्तिरखिलं महाचिद्धनमक्षतम् ॥ ३७ ॥
अनन्तत्वादनन्तस्य भ्रान्तिर्नास्ति च संप्रति ।
अभ्यासभ्रान्तिरखिलं महाचिद्धनमक्षतम् ॥ ३७ ॥
śrīvasiṣṭha uvāca ,
anantatvādanantasya bhrāntirnāsti ca saṃprati ,
abhyāsabhrāntirakhilaṃ mahāciddhanamakṣatam 37
anantatvādanantasya bhrāntirnāsti ca saṃprati ,
abhyāsabhrāntirakhilaṃ mahāciddhanamakṣatam 37
37.
śrīvasiṣṭha uvāca anantatvāt anantasya bhrāntiḥ na asti
ca samprati abhyāsabhrāntiḥ akhilam mahāciddhanam akṣatam
ca samprati abhyāsabhrāntiḥ akhilam mahāciddhanam akṣatam
37.
śrīvasiṣṭha uvāca anantasya anantatvāt ca samprati bhrāntiḥ
na asti abhyāsabhrāntiḥ akhilam mahāciddhanam akṣatam
na asti abhyāsabhrāntiḥ akhilam mahāciddhanam akṣatam
37.
Śrī Vasiṣṭha said: "Because of the infinite nature of the Infinite (Brahman), there is no (real) delusion (bhrānti) at all now. The entire habitual delusion (abhyāsabhrānti) is simply the unblemished, vast mass of consciousness (mahāciddhana) itself."
श्रीराम उवाच ।
उपदेश्योपदेशादावनया शब्दसंपदा ।
किमन्यद्वद मे ब्रह्मन्सर्वस्मिञ्छान्ततां गते ॥ ३८ ॥
उपदेश्योपदेशादावनया शब्दसंपदा ।
किमन्यद्वद मे ब्रह्मन्सर्वस्मिञ्छान्ततां गते ॥ ३८ ॥
śrīrāma uvāca ,
upadeśyopadeśādāvanayā śabdasaṃpadā ,
kimanyadvada me brahmansarvasmiñchāntatāṃ gate 38
upadeśyopadeśādāvanayā śabdasaṃpadā ,
kimanyadvada me brahmansarvasmiñchāntatāṃ gate 38
38.
śrīrāmaḥ uvāca upadeśya upadeśāt ādau anayā śabdasampadā
kim anyat vada me brahman sarvasmin śāntatām gate
kim anyat vada me brahman sarvasmin śāntatām gate
38.
śrīrāmaḥ uvāca brahman sarvasmin śāntatām gate,
upadeśya upadeśāt ādau anayā śabdasampadā kim anyat me vada?
upadeśya upadeśāt ādau anayā śabdasampadā kim anyat me vada?
38.
Shri Rama said: 'O Brahman, when everything has reached a state of tranquility, what more is there to explain to a student at the outset of instruction using this wealth of words? Tell me.'
श्रीवसिष्ठ उवाच ।
उपदेश्योपदेशात्म ब्रह्म ब्रह्मणि संस्थितम् ।
बोधात्मनि न मोक्षोऽस्ति न बन्धोऽस्तीति निश्चयः ॥ ३९ ॥
उपदेश्योपदेशात्म ब्रह्म ब्रह्मणि संस्थितम् ।
बोधात्मनि न मोक्षोऽस्ति न बन्धोऽस्तीति निश्चयः ॥ ३९ ॥
śrīvasiṣṭha uvāca ,
upadeśyopadeśātma brahma brahmaṇi saṃsthitam ,
bodhātmani na mokṣo'sti na bandho'stīti niścayaḥ 39
upadeśyopadeśātma brahma brahmaṇi saṃsthitam ,
bodhātmani na mokṣo'sti na bandho'stīti niścayaḥ 39
39.
śrīvasiṣṭhaḥ uvāca upadeśya
upadeśa ātma brahma brahmaṇi saṃsthitam
bodha ātmani na mokṣaḥ asti
na bandhaḥ asti iti niścayaḥ
upadeśa ātma brahma brahmaṇi saṃsthitam
bodha ātmani na mokṣaḥ asti
na bandhaḥ asti iti niścayaḥ
39.
śrīvasiṣṭhaḥ uvāca upadeśya upadeśa ātma brahma brahmaṇi saṃsthitam,
bodha ātmani mokṣaḥ na asti bandhaḥ na asti iti niścayaḥ
bodha ātmani mokṣaḥ na asti bandhaḥ na asti iti niścayaḥ
39.
Shri Vasiṣṭha said: 'The very essence (ātman) of instruction for the student is the absolute (brahman), and this absolute (brahman) is established within itself. It is certain that within the Self (ātman) of pure consciousness, neither liberation (mokṣa) nor bondage truly exists.'
श्रीराम उवाच ।
देशकालक्रियाद्रव्यभेदवेदनचेतसाम् ।
सर्वस्यासंभवे सर्वसत्ता कथमुपस्थिता ॥ ४० ॥
देशकालक्रियाद्रव्यभेदवेदनचेतसाम् ।
सर्वस्यासंभवे सर्वसत्ता कथमुपस्थिता ॥ ४० ॥
śrīrāma uvāca ,
deśakālakriyādravyabhedavedanacetasām ,
sarvasyāsaṃbhave sarvasattā kathamupasthitā 40
deśakālakriyādravyabhedavedanacetasām ,
sarvasyāsaṃbhave sarvasattā kathamupasthitā 40
40.
śrīrāmaḥ uvāca deśakālakriyādravyabhedavedanacetasām
sarvasya asaṃbhave sarvasattā katham upasthitā
sarvasya asaṃbhave sarvasattā katham upasthitā
40.
śrīrāmaḥ uvāca deśakālakriyādravyabhedavedanacetasām sarvasya asaṃbhave,
sarvasattā katham upasthitā?
sarvasattā katham upasthitā?
40.
Shri Rama said: 'When all these distinctions of space, time, action, substance, perception, and individual minds are absent, how can universal existence be present?'
श्रीवसिष्ठ उवाच ।
देशकालक्रियाद्रव्यभेदवेदनचेतसाम् ।
अज्ञानमात्रादितरा सत्ता नान्यास्ति नो पुरा ॥ ४१ ॥
देशकालक्रियाद्रव्यभेदवेदनचेतसाम् ।
अज्ञानमात्रादितरा सत्ता नान्यास्ति नो पुरा ॥ ४१ ॥
śrīvasiṣṭha uvāca ,
deśakālakriyādravyabhedavedanacetasām ,
ajñānamātrāditarā sattā nānyāsti no purā 41
deśakālakriyādravyabhedavedanacetasām ,
ajñānamātrāditarā sattā nānyāsti no purā 41
41.
śrīvasiṣṭhaḥ uvāca deśakālakriyādravyabhedavedanacetasām
ajñānamātrāt itarā sattā na anyā asti no purā
ajñānamātrāt itarā sattā na anyā asti no purā
41.
śrīvasiṣṭhaḥ uvāca deśakālakriyādravyabhedavedanacetasām itarā sattā ajñānamātrāt na anyā asti,
no purā.
no purā.
41.
Shri Vasiṣṭha said: 'The existence (sattā) of these distinctions - concerning space, time, action, substance, perception, and minds - is nothing other than (a product) of mere ignorance (ajñāna). No other such existence is present, nor was it ever present before.'
श्रीराम उवाच ।
बोध्यबोधकतापत्तेरभावाद्वोधता कथम् ।
द्वैतैक्यासंभवे ब्रह्मत्कारणासंभवे सति ॥ ४२ ॥
बोध्यबोधकतापत्तेरभावाद्वोधता कथम् ।
द्वैतैक्यासंभवे ब्रह्मत्कारणासंभवे सति ॥ ४२ ॥
śrīrāma uvāca ,
bodhyabodhakatāpatterabhāvādvodhatā katham ,
dvaitaikyāsaṃbhave brahmatkāraṇāsaṃbhave sati 42
bodhyabodhakatāpatterabhāvādvodhatā katham ,
dvaitaikyāsaṃbhave brahmatkāraṇāsaṃbhave sati 42
42.
śrīrāmaḥ uvāca bodhyabodhakataāpatteḥ abhāvāt bodhatā
katham dvaitaikyaasaṃbhave brahmatkāraṇaasaṃbhave sati
katham dvaitaikyaasaṃbhave brahmatkāraṇaasaṃbhave sati
42.
śrīrāmaḥ uvāca bodhyabodhakataāpatteḥ abhāvāt
dvaitaikyaasaṃbhave brahmatkāraṇaasaṃbhave sati bodhatā katham
dvaitaikyaasaṃbhave brahmatkāraṇaasaṃbhave sati bodhatā katham
42.
Śrī Rāma said: How can there be pure consciousness (bodha) when there is an absence of the state of being both the knowable and the knower? This is considering that neither duality nor oneness is possible, nor is the state of Brahman (brahman) or the state of being a cause.
श्रीवसिष्ठ उवाच ।
बोधेन बोधतामेति बोधशब्दस्तु बोध्यताम् ।
भवद्विषयमेवायमुचितो नास्मदादिषु ॥ ४३ ॥
बोधेन बोधतामेति बोधशब्दस्तु बोध्यताम् ।
भवद्विषयमेवायमुचितो नास्मदादिषु ॥ ४३ ॥
śrīvasiṣṭha uvāca ,
bodhena bodhatāmeti bodhaśabdastu bodhyatām ,
bhavadviṣayamevāyamucito nāsmadādiṣu 43
bodhena bodhatāmeti bodhaśabdastu bodhyatām ,
bhavadviṣayamevāyamucito nāsmadādiṣu 43
43.
śrīvasiṣṭhaḥ uvāca bodhena bodhatām eti bodhaśabdaḥ tu
bodhyatām bhavadviṣayam eva ayam ucitaḥ na asmadādiṣu
bodhyatām bhavadviṣayam eva ayam ucitaḥ na asmadādiṣu
43.
śrīvasiṣṭhaḥ uvāca bodhena bodhatām eti.
tu bodhaśabdaḥ bodhyatām (prāpnoti).
ayam bhavadviṣayam eva ucitaḥ,
asmadādiṣu na.
tu bodhaśabdaḥ bodhyatām (prāpnoti).
ayam bhavadviṣayam eva ucitaḥ,
asmadādiṣu na.
43.
Śrī Vasiṣṭha said: Through pure consciousness (bodha), the state of pure consciousness (bodhatā) is attained; however, the term 'bodha' also signifies the knowable. This (discussion/question) is appropriate for your (level of) understanding, but not for those like us.
श्रीराम उवाच ।
बोध एव यदाहंत्वमेति बोधान्यता तदा ।
कुत एषा परेऽनन्ते नासावतिजलेऽमले ॥ ४४ ॥
बोध एव यदाहंत्वमेति बोधान्यता तदा ।
कुत एषा परेऽनन्ते नासावतिजलेऽमले ॥ ४४ ॥
śrīrāma uvāca ,
bodha eva yadāhaṃtvameti bodhānyatā tadā ,
kuta eṣā pare'nante nāsāvatijale'male 44
bodha eva yadāhaṃtvameti bodhānyatā tadā ,
kuta eṣā pare'nante nāsāvatijale'male 44
44.
śrīrāmaḥ uvāca bodhaḥ eva yadā ahaṃtvam eti bodhānyatā
tadā kutaḥ eṣā pare anante na asau atijale amale
tadā kutaḥ eṣā pare anante na asau atijale amale
44.
śrīrāmaḥ uvāca yadā bodhaḥ eva ahaṃtvam eti,
tadā bodhānyatā kutaḥ? eṣā pare anante atijale amale na asau.
tadā bodhānyatā kutaḥ? eṣā pare anante atijale amale na asau.
44.
Śrī Rāma said: If pure consciousness (bodha) itself assumes the state of ego (ahaṅkāra), then from where does this 'otherness' from consciousness arise? Such 'otherness' does not exist in the supreme, infinite, utterly clear, and stainless reality.
श्रीवसिष्ठ उवाच ।
यत्तद्वोधस्य बोधत्वं तदेवाहंत्वमुच्यते ।
द्वित्वमत्रानिलस्पन्ददृशोरिव निगद्यते ॥ ४५ ॥
यत्तद्वोधस्य बोधत्वं तदेवाहंत्वमुच्यते ।
द्वित्वमत्रानिलस्पन्ददृशोरिव निगद्यते ॥ ४५ ॥
śrīvasiṣṭha uvāca ,
yattadvodhasya bodhatvaṃ tadevāhaṃtvamucyate ,
dvitvamatrānilaspandadṛśoriva nigadyate 45
yattadvodhasya bodhatvaṃ tadevāhaṃtvamucyate ,
dvitvamatrānilaspandadṛśoriva nigadyate 45
45.
śrīvasiṣṭhaḥ uvāca yat tat bodhasya bodhatvam tat eva
ahaṃtvam ucyate dvitvam atra anila-spanda-dṛśoḥ iva nigadyate
ahaṃtvam ucyate dvitvam atra anila-spanda-dṛśoḥ iva nigadyate
45.
śrīvasiṣṭhaḥ uvāca yat tat bodhasya bodhatvam,
tad eva ahaṃtvam ucyate.
atra dvitvam anilaspandadṛśoḥ iva nigadyate.
tad eva ahaṃtvam ucyate.
atra dvitvam anilaspandadṛśoḥ iva nigadyate.
45.
Śrī Vasiṣṭha said: That very state of being consciousness (bodhatva) inherent in pure consciousness (bodha) is what is called the ego (ahaṅkāra). Here, duality is described as being like that between the wind's vibration and the act of seeing.
श्रीराम उवाच ।
सौम्याब्ध्यन्तस्तरङ्गादिर्यथादत्ते यथास्थितम् ।
तथा स्वरूपमात्रात्म बोध्यं बोधोऽवबुद्धवान् ॥ ४६ ॥
सौम्याब्ध्यन्तस्तरङ्गादिर्यथादत्ते यथास्थितम् ।
तथा स्वरूपमात्रात्म बोध्यं बोधोऽवबुद्धवान् ॥ ४६ ॥
śrīrāma uvāca ,
saumyābdhyantastaraṅgādiryathādatte yathāsthitam ,
tathā svarūpamātrātma bodhyaṃ bodho'vabuddhavān 46
saumyābdhyantastaraṅgādiryathādatte yathāsthitam ,
tathā svarūpamātrātma bodhyaṃ bodho'vabuddhavān 46
46.
śrīrāma uvāca saumyābdhi antas
taraṅga-ādiḥ yathā ādatte
yathāsthitam tathā svarūpamātra-ātman
bodhyam bodhaḥ avabuddhavān
taraṅga-ādiḥ yathā ādatte
yathāsthitam tathā svarūpamātra-ātman
bodhyam bodhaḥ avabuddhavān
46.
śrīrāma uvāca yathā saumyābdhi
antas yathāsthitam taraṅga-ādiḥ
ādatte tathā svarūpamātra-ātman
bodhyam bodhaḥ avabuddhavān
antas yathāsthitam taraṅga-ādiḥ
ādatte tathā svarūpamātra-ātman
bodhyam bodhaḥ avabuddhavān
46.
Śrī Rāma said: Just as the gentle ocean spontaneously creates waves and the like from within itself, without changing its fundamental nature, similarly, the Self (ātman), which is pure consciousness itself, is to be known as such, and indeed, consciousness (bodha) has already understood this.
श्रीवसिष्ठ उवाच ।
एवं चेत्तत्कथं कः स्याद्दोषो द्वित्वादिदोषतः ।
अनन्ते स्थित एकस्मिञ्छान्ते पूर्णे परे पदे ॥ ४७ ॥
एवं चेत्तत्कथं कः स्याद्दोषो द्वित्वादिदोषतः ।
अनन्ते स्थित एकस्मिञ्छान्ते पूर्णे परे पदे ॥ ४७ ॥
śrīvasiṣṭha uvāca ,
evaṃ cettatkathaṃ kaḥ syāddoṣo dvitvādidoṣataḥ ,
anante sthita ekasmiñchānte pūrṇe pare pade 47
evaṃ cettatkathaṃ kaḥ syāddoṣo dvitvādidoṣataḥ ,
anante sthita ekasmiñchānte pūrṇe pare pade 47
47.
śrīvasiṣṭha uvāca evam cet tat katham kaḥ syāt doṣaḥ
dvitva-ādi-doṣataḥ anante sthite ekasmin śānte pūrṇe pare pade
dvitva-ādi-doṣataḥ anante sthite ekasmin śānte pūrṇe pare pade
47.
śrīvasiṣṭha uvāca evam cet tat katham anante sthite ekasmin
śānte pūrṇe pare pade dvitva-ādi-doṣataḥ kaḥ doṣaḥ syāt
śānte pūrṇe pare pade dvitva-ādi-doṣataḥ kaḥ doṣaḥ syāt
47.
Śrī Vasiṣṭha said: If this is indeed the case, then how could there be any flaw or problem arising from duality or similar imperfections, in that singular, infinite, ever-present, tranquil, complete, supreme state or reality?
श्रीराम उवाच ।
कोऽत्र कल्पयिताहंत्वं भुङ्क्ते भोक्ता च कश्च वा ।
यन्मूलं यज्जगद्भ्रान्तिरनन्ता प्रविजृम्भते ॥ ४८ ॥
कोऽत्र कल्पयिताहंत्वं भुङ्क्ते भोक्ता च कश्च वा ।
यन्मूलं यज्जगद्भ्रान्तिरनन्ता प्रविजृम्भते ॥ ४८ ॥
śrīrāma uvāca ,
ko'tra kalpayitāhaṃtvaṃ bhuṅkte bhoktā ca kaśca vā ,
yanmūlaṃ yajjagadbhrāntiranantā pravijṛmbhate 48
ko'tra kalpayitāhaṃtvaṃ bhuṅkte bhoktā ca kaśca vā ,
yanmūlaṃ yajjagadbhrāntiranantā pravijṛmbhate 48
48.
śrīrāma uvāca kaḥ atra kalpayitā ahaṃtvam bhuṅkte bhoktā ca
kaḥ ca vā yat mūlam yat jagat bhrāntiḥ anantā pravijṛmbhate
kaḥ ca vā yat mūlam yat jagat bhrāntiḥ anantā pravijṛmbhate
48.
śrīrāma uvāca atra kaḥ ahaṃtvam kalpayitā ca kaḥ ca vā bhoktā
bhuṅkte yat mūlam yat anantā jagat bhrāntiḥ pravijṛmbhate
bhuṅkte yat mūlam yat anantā jagat bhrāntiḥ pravijṛmbhate
48.
Śrī Rāma said: Here, who is the one who imagines this ego-sense (ahaṃtva)? And who indeed is the experiencer (bhoktā) or enjoyer, from which arises and profusely expands this infinite illusion (bhrānti) of the world (jagat)?
श्रीवसिष्ठ उवाच ।
ज्ञेयसत्तावबोधे हि बन्धनं सच्च नास्त्यलम् ।
ज्ञप्तेः सर्वार्थरूपत्वाद्वन्धभोक्षावतः कुतः ॥ ४९ ॥
ज्ञेयसत्तावबोधे हि बन्धनं सच्च नास्त्यलम् ।
ज्ञप्तेः सर्वार्थरूपत्वाद्वन्धभोक्षावतः कुतः ॥ ४९ ॥
śrīvasiṣṭha uvāca ,
jñeyasattāvabodhe hi bandhanaṃ sacca nāstyalam ,
jñapteḥ sarvārtharūpatvādvandhabhokṣāvataḥ kutaḥ 49
jñeyasattāvabodhe hi bandhanaṃ sacca nāstyalam ,
jñapteḥ sarvārtharūpatvādvandhabhokṣāvataḥ kutaḥ 49
49.
śrīvasiṣṭha uvāca jñeya-sattā-avabodhe
hi bandhanam sat ca na
asti alam jñapteḥ sarva-artha-rūpatvāt
bandha-mokṣau ataḥ kutaḥ
hi bandhanam sat ca na
asti alam jñapteḥ sarva-artha-rūpatvāt
bandha-mokṣau ataḥ kutaḥ
49.
śrīvasiṣṭha uvāca hi jñeya-sattā-avabodhe
bandhanam sat ca alam
na asti jñapteḥ sarva-artha-rūpatvāt
ataḥ bandha-mokṣau kutaḥ
bandhanam sat ca alam
na asti jñapteḥ sarva-artha-rūpatvāt
ataḥ bandha-mokṣau kutaḥ
49.
Śrī Vasiṣṭha said: Indeed, upon realizing the true nature of the knowable (jñeya), bondage (bandhana) fundamentally ceases to exist. Given that consciousness (jñapti) itself embodies the form of all objects and meanings, how then can there be such concepts as bondage (bandha) and liberation (mokṣa)?
श्रीराम उवाच ।
ज्ञप्तेर्बाह्यार्थता दीपान्नीलादीव प्रवर्तते ।
बाह्यस्त्वर्थोऽस्ति सद्रूपो ननु दृष्टोपलम्भनः ॥ ५० ॥
ज्ञप्तेर्बाह्यार्थता दीपान्नीलादीव प्रवर्तते ।
बाह्यस्त्वर्थोऽस्ति सद्रूपो ननु दृष्टोपलम्भनः ॥ ५० ॥
śrīrāma uvāca ,
jñapterbāhyārthatā dīpānnīlādīva pravartate ,
bāhyastvartho'sti sadrūpo nanu dṛṣṭopalambhanaḥ 50
jñapterbāhyārthatā dīpānnīlādīva pravartate ,
bāhyastvartho'sti sadrūpo nanu dṛṣṭopalambhanaḥ 50
50.
śrīrāma uvāca jñapteḥ bāhyārthatā dīpāt nīlādi iva pravartate
bāhyaḥ tu arthaḥ asti sat-rūpaḥ nanu dṛṣṭa-upalambhanaḥ
bāhyaḥ tu arthaḥ asti sat-rūpaḥ nanu dṛṣṭa-upalambhanaḥ
50.
śrīrāma uvāca dīpāt nīlādi iva jñapteḥ bāhyārthatā pravartate
tu bāhyaḥ arthaḥ sat-rūpaḥ asti nanu dṛṣṭa-upalambhanaḥ
tu bāhyaḥ arthaḥ sat-rūpaḥ asti nanu dṛṣṭa-upalambhanaḥ
50.
Lord Rama said: Just as the external nature of blue and other colors is revealed by a lamp, so too does the external nature of objects become manifest through cognition. But surely, the external object truly exists, does it not? For it is directly perceived.
श्रीवसिष्ठ उवाच ।
अकारणस्य कार्यस्य बाह्यस्यार्थस्य सत्यता ।
येयं सा भ्रान्तिमात्रात्मरूपिणी नेतराङ्गिका ॥ ५१ ॥
अकारणस्य कार्यस्य बाह्यस्यार्थस्य सत्यता ।
येयं सा भ्रान्तिमात्रात्मरूपिणी नेतराङ्गिका ॥ ५१ ॥
śrīvasiṣṭha uvāca ,
akāraṇasya kāryasya bāhyasyārthasya satyatā ,
yeyaṃ sā bhrāntimātrātmarūpiṇī netarāṅgikā 51
akāraṇasya kāryasya bāhyasyārthasya satyatā ,
yeyaṃ sā bhrāntimātrātmarūpiṇī netarāṅgikā 51
51.
śrīvasiṣṭha uvāca akāraṇasya kāryasya bāhyasya arthasya
satyatā yā iyam sā bhrāntimātra-ātma-rūpiṇī na itara-aṅgikā
satyatā yā iyam sā bhrāntimātra-ātma-rūpiṇī na itara-aṅgikā
51.
śrīvasiṣṭha uvāca akāraṇasya kāryasya bāhyasya arthasya yā
iyam satyatā sā bhrāntimātra-ātma-rūpiṇī na itara-aṅgikā
iyam satyatā sā bhrāntimātra-ātma-rūpiṇī na itara-aṅgikā
51.
Lord Vasishtha said: The perceived reality of an external object, which is an effect without a cause, is nothing but the nature of sheer illusion, not having any other characteristic.
श्रीराम उवाच ।
स्वप्नः सत्योऽस्त्वसत्यो वा दुःखं तावत्प्रयच्छति ।
तथैवेयं जगद्भ्रान्तिः क उपायोऽत्र कथ्यताम् ॥ ५२ ॥
स्वप्नः सत्योऽस्त्वसत्यो वा दुःखं तावत्प्रयच्छति ।
तथैवेयं जगद्भ्रान्तिः क उपायोऽत्र कथ्यताम् ॥ ५२ ॥
śrīrāma uvāca ,
svapnaḥ satyo'stvasatyo vā duḥkhaṃ tāvatprayacchati ,
tathaiveyaṃ jagadbhrāntiḥ ka upāyo'tra kathyatām 52
svapnaḥ satyo'stvasatyo vā duḥkhaṃ tāvatprayacchati ,
tathaiveyaṃ jagadbhrāntiḥ ka upāyo'tra kathyatām 52
52.
śrīrāma uvāca svapnaḥ satyaḥ astu
a-satyaḥ vā duḥkham tāvat
prayacchati tathā eva iyam
jagat-bhrāntiḥ kaḥ upāyaḥ atra kathyatām
a-satyaḥ vā duḥkham tāvat
prayacchati tathā eva iyam
jagat-bhrāntiḥ kaḥ upāyaḥ atra kathyatām
52.
śrīrāma uvāca svapnaḥ satyaḥ astu vā a-satyaḥ (api),
tāvat duḥkham prayacchati tathā eva iyam jagat-bhrāntiḥ (api duḥkham prayacchati) atra kaḥ upāyaḥ kathyatām
tāvat duḥkham prayacchati tathā eva iyam jagat-bhrāntiḥ (api duḥkham prayacchati) atra kaḥ upāyaḥ kathyatām
52.
Lord Rama said: Whether a dream is real or unreal, it certainly causes suffering. Similarly, this illusion of the world (jagat-bhrānti) also causes distress. What is the means (upāya) to overcome this here? Please explain.
श्रीवसिष्ठ उवाच ।
एवं तावद्यथा स्वप्नस्तथेयं चेज्जगत्स्थितिः ।
तत्पिण्डग्रहतार्थानां सर्वैव भ्रान्तितोदिता ॥ ५३ ॥
एवं तावद्यथा स्वप्नस्तथेयं चेज्जगत्स्थितिः ।
तत्पिण्डग्रहतार्थानां सर्वैव भ्रान्तितोदिता ॥ ५३ ॥
śrīvasiṣṭha uvāca ,
evaṃ tāvadyathā svapnastatheyaṃ cejjagatsthitiḥ ,
tatpiṇḍagrahatārthānāṃ sarvaiva bhrāntitoditā 53
evaṃ tāvadyathā svapnastatheyaṃ cejjagatsthitiḥ ,
tatpiṇḍagrahatārthānāṃ sarvaiva bhrāntitoditā 53
53.
śrīvasiṣṭha uvāca evam tāvat
yathā svapnaḥ tathā iyam cet
jagat-sthitiḥ tat piṇḍagrahatā-arthānām
sarvā eva bhrāntitaḥ uditā
yathā svapnaḥ tathā iyam cet
jagat-sthitiḥ tat piṇḍagrahatā-arthānām
sarvā eva bhrāntitaḥ uditā
53.
śrīvasiṣṭha uvāca evam tāvat cet iyam jagat-sthitiḥ yathā svapnaḥ tathā (bhavati),
tat piṇḍagrahatā-arthānām sarvā eva (satyatā) bhrāntitaḥ uditā (asti).
tat piṇḍagrahatā-arthānām sarvā eva (satyatā) bhrāntitaḥ uditā (asti).
53.
Lord Vasishtha said: If the nature of this world is indeed like a dream, then all the objects that are grasped as solid forms are entirely declared to have arisen from illusion.
श्रीराम उवाच ।
किमेतावति संपन्ने संपन्नं भवति प्रियम् ।
कथं च शाम्यत्यर्थानां स्वप्नादौ पिण्डरूपता ॥ ५४ ॥
किमेतावति संपन्ने संपन्नं भवति प्रियम् ।
कथं च शाम्यत्यर्थानां स्वप्नादौ पिण्डरूपता ॥ ५४ ॥
śrīrāma uvāca ,
kimetāvati saṃpanne saṃpannaṃ bhavati priyam ,
kathaṃ ca śāmyatyarthānāṃ svapnādau piṇḍarūpatā 54
kimetāvati saṃpanne saṃpannaṃ bhavati priyam ,
kathaṃ ca śāmyatyarthānāṃ svapnādau piṇḍarūpatā 54
54.
śrīrāma uvāca kim etāvati sampanne sampannam bhavati
priyam katham ca śāmyati arthānām svapna ādau piṇḍarūpatā
priyam katham ca śāmyati arthānām svapna ādau piṇḍarūpatā
54.
śrīrāma uvāca kim priyam sampannam bhavati etāvati sampanne
ca katham arthānām svapna ādau piṇḍarūpatā śāmyati
ca katham arthānām svapna ādau piṇḍarūpatā śāmyati
54.
Śrī Rāma said: "What becomes agreeable when so much has been accomplished? And how does the tangible, solid form of objects, as perceived in dreams and similar states, subside?"
श्रीवसिष्ठ उवाच ।
पूर्वापरपरामर्शात्पिण्डतार्थेषु शाम्यति ।
स्वप्नेऽप्येवं स्थिते स्थूला भावना विनिवर्तते ॥ ५५ ॥
पूर्वापरपरामर्शात्पिण्डतार्थेषु शाम्यति ।
स्वप्नेऽप्येवं स्थिते स्थूला भावना विनिवर्तते ॥ ५५ ॥
śrīvasiṣṭha uvāca ,
pūrvāparaparāmarśātpiṇḍatārtheṣu śāmyati ,
svapne'pyevaṃ sthite sthūlā bhāvanā vinivartate 55
pūrvāparaparāmarśātpiṇḍatārtheṣu śāmyati ,
svapne'pyevaṃ sthite sthūlā bhāvanā vinivartate 55
55.
śrīvasiṣṭha uvāca pūrvāparaparāmarśāt piṇḍatā artheṣu
śāmyati svapne api evam sthite sthūlā bhāvanā vinivartate
śāmyati svapne api evam sthite sthūlā bhāvanā vinivartate
55.
śrīvasiṣṭha uvāca pūrvāparaparāmarśāt artheṣu piṇḍatā
śāmyati svapne api evam sthite sthūlā bhāvanā vinivartate
śāmyati svapne api evam sthite sthūlā bhāvanā vinivartate
55.
Śrī Vasiṣṭha said: "Through profound reflection on the preceding and succeeding states, the concrete nature of objects subsides. Even when in a dream-like state, the gross mental conception completely ceases."
श्रीवसिष्ठ उवाच ।
उद्धृस्तमसदाभासमुत्पन्ननगरोपमम् ।
वर्षप्रोन्मृष्टचित्राभं जगत्पश्यत्यवासनः ॥ ५७ ॥
उद्धृस्तमसदाभासमुत्पन्ननगरोपमम् ।
वर्षप्रोन्मृष्टचित्राभं जगत्पश्यत्यवासनः ॥ ५७ ॥
śrīvasiṣṭha uvāca ,
uddhṛstamasadābhāsamutpannanagaropamam ,
varṣapronmṛṣṭacitrābhaṃ jagatpaśyatyavāsanaḥ 57
uddhṛstamasadābhāsamutpannanagaropamam ,
varṣapronmṛṣṭacitrābhaṃ jagatpaśyatyavāsanaḥ 57
57.
śrīvasiṣṭha uvāca uddhṛstamasadābhāsam utpannanagaropamam
varṣapronmṛṣṭacitrābham jagat paśyati avāsanāḥ
varṣapronmṛṣṭacitrābham jagat paśyati avāsanāḥ
57.
śrīvasiṣṭha uvāca avāsanāḥ jagat uddhṛstamasadābhāsam
utpannanagaropamam varṣapronmṛṣṭacitrābham paśyati
utpannanagaropamam varṣapronmṛṣṭacitrābham paśyati
57.
Śrī Vasiṣṭha said: "One who is free from latent impressions (vāsanā) perceives the world as having dispelled the illusion of non-being, resembling a city that has suddenly appeared, and whose appearance is like a painting washed away by rain."
श्रीराम उवाच ।
ततः किं तस्य भवति वासनातानवे स्थिते ।
पिण्डग्रहे गतेऽर्थानां स्वप्नोपमजगत्स्थितेः ॥ ५८ ॥
ततः किं तस्य भवति वासनातानवे स्थिते ।
पिण्डग्रहे गतेऽर्थानां स्वप्नोपमजगत्स्थितेः ॥ ५८ ॥
śrīrāma uvāca ,
tataḥ kiṃ tasya bhavati vāsanātānave sthite ,
piṇḍagrahe gate'rthānāṃ svapnopamajagatsthiteḥ 58
tataḥ kiṃ tasya bhavati vāsanātānave sthite ,
piṇḍagrahe gate'rthānāṃ svapnopamajagatsthiteḥ 58
58.
śrīrāma uvāca tataḥ kim tasya bhavati vāsanātānave
sthite piṇḍagrahe gate arthānām svapnopamajagatsthiteḥ
sthite piṇḍagrahe gate arthānām svapnopamajagatsthiteḥ
58.
śrīrāma uvāca tataḥ vāsanātānave sthite arthānām
piṇḍagrahe gate svapnopamajagatsthiteḥ tasya kim bhavati
piṇḍagrahe gate svapnopamajagatsthiteḥ tasya kim bhavati
58.
Śrī Rāma said: "Then, what becomes of him when the latent impressions (vāsanā) have become subtle, when the grasping of solidity in objects has vanished, and the world is seen as existing like a dream?"
श्रीवसिष्ठ उवाच ।
संकल्परूपजगतः क्रमात्सापि विलीयते ।
वासना तस्य तेनाशु स निर्वाति विवासनः ॥ ५९ ॥
संकल्परूपजगतः क्रमात्सापि विलीयते ।
वासना तस्य तेनाशु स निर्वाति विवासनः ॥ ५९ ॥
śrīvasiṣṭha uvāca ,
saṃkalparūpajagataḥ kramātsāpi vilīyate ,
vāsanā tasya tenāśu sa nirvāti vivāsanaḥ 59
saṃkalparūpajagataḥ kramātsāpi vilīyate ,
vāsanā tasya tenāśu sa nirvāti vivāsanaḥ 59
59.
śrīvasiṣṭhaḥ uvāca saṅkalparūpajagataḥ kramāt sā api
vilīyate vāsanā tasya tena āśu saḥ nirvāti vivāsanaḥ
vilīyate vāsanā tasya tena āśu saḥ nirvāti vivāsanaḥ
59.
śrīvasiṣṭhaḥ uvāca saṅkalparūpajagataḥ kramāt vilīyate
tasya sā api vāsanā tena saḥ vivāsanaḥ āśu nirvāti
tasya sā api vāsanā tena saḥ vivāsanaḥ āśu nirvāti
59.
Śrī Vasiṣṭha said: As the world, which is merely a form of volitional thought (saṅkalpa), gradually dissolves, so too do the latent impressions (vāsanā) of that person disappear. Therefore, being free from latent impressions, he quickly attains ultimate peace (nirvāṇa).
श्रीराम उवाच ।
अनेकजन्मसंरूढा शाखा प्रसवशालिनी ।
भवबन्धकरी घोरा कथं शाम्यति वासना ॥ ६० ॥
अनेकजन्मसंरूढा शाखा प्रसवशालिनी ।
भवबन्धकरी घोरा कथं शाम्यति वासना ॥ ६० ॥
śrīrāma uvāca ,
anekajanmasaṃrūḍhā śākhā prasavaśālinī ,
bhavabandhakarī ghorā kathaṃ śāmyati vāsanā 60
anekajanmasaṃrūḍhā śākhā prasavaśālinī ,
bhavabandhakarī ghorā kathaṃ śāmyati vāsanā 60
60.
śrīrāmaḥ uvāca anekajanmasaṃrūḍhā śākhā prasavaśālinī
bhavabandhakarī ghorā katham śāmyati vāsanā
bhavabandhakarī ghorā katham śāmyati vāsanā
60.
śrīrāmaḥ uvāca anekajanmasaṃrūḍhā prasavaśālinī
bhavabandhakarī ghorā śākhā vāsanā katham śāmyati
bhavabandhakarī ghorā śākhā vāsanā katham śāmyati
60.
Śrī Rāma said: How can this terrible latent impression (vāsanā), which is deeply rooted through countless births, prolific like a branch bearing many fruits, and causes the bondage of transmigration (saṃsāra), ever be pacified?
श्रीवसिष्ठ उवाच ।
यथाभूतार्थविज्ञानाद्भ्रान्तिमात्रात्मनि स्थिते ।
पिण्डग्रहवियुक्तेऽस्मिन्दृश्यचक्रे क्रमात्क्षयः ॥ ६१ ॥
यथाभूतार्थविज्ञानाद्भ्रान्तिमात्रात्मनि स्थिते ।
पिण्डग्रहवियुक्तेऽस्मिन्दृश्यचक्रे क्रमात्क्षयः ॥ ६१ ॥
śrīvasiṣṭha uvāca ,
yathābhūtārthavijñānādbhrāntimātrātmani sthite ,
piṇḍagrahaviyukte'smindṛśyacakre kramātkṣayaḥ 61
yathābhūtārthavijñānādbhrāntimātrātmani sthite ,
piṇḍagrahaviyukte'smindṛśyacakre kramātkṣayaḥ 61
61.
śrīvasiṣṭhaḥ uvāca yathābhūtārthavijñānāt bhrāntimātrātmani
sthite piṇḍagrahayiyukte asmin dṛśyacakre kramāt kṣayaḥ
sthite piṇḍagrahayiyukte asmin dṛśyacakre kramāt kṣayaḥ
61.
śrīvasiṣṭhaḥ uvāca yathābhūtārthavijñānāt bhrāntimātrātmani
sthite asmin piṇḍagrahayiyukte dṛśyacakre kramāt kṣayaḥ
sthite asmin piṇḍagrahayiyukte dṛśyacakre kramāt kṣayaḥ
61.
Śrī Vasiṣṭha said: Through the realization of reality as it truly is (yathābhūtārthavijñāna), when one's essential nature (ātman) is established as mere absence of illusion, then in this cycle of perceived phenomena (dṛśyacakra) - freed from the notion of solid existence (piṇḍa-graha) - there is a gradual cessation (kṣaya).
श्रीराम उवाच ।
पिण्डग्रहविमुक्तेऽस्मिन्दृश्यचक्रे क्रमान्मुने ।
संपद्यते किमपरं कथं शान्तिः प्रजायते ॥ ६२ ॥
पिण्डग्रहविमुक्तेऽस्मिन्दृश्यचक्रे क्रमान्मुने ।
संपद्यते किमपरं कथं शान्तिः प्रजायते ॥ ६२ ॥
śrīrāma uvāca ,
piṇḍagrahavimukte'smindṛśyacakre kramānmune ,
saṃpadyate kimaparaṃ kathaṃ śāntiḥ prajāyate 62
piṇḍagrahavimukte'smindṛśyacakre kramānmune ,
saṃpadyate kimaparaṃ kathaṃ śāntiḥ prajāyate 62
62.
śrīrāmaḥ uvāca piṇḍagrahayiyukte asmin dṛśyacakre kramāt
mune saṃpadyate kim aparam katham śāntiḥ prajāyate
mune saṃpadyate kim aparam katham śāntiḥ prajāyate
62.
śrīrāmaḥ uvāca mune asmin piṇḍagrahayiyukte dṛśyacakre
kramāt kim aparam saṃpadyate katham śāntiḥ prajāyate
kramāt kim aparam saṃpadyate katham śāntiḥ prajāyate
62.
Śrī Rāma said: O sage (muni), when this cycle of perceived phenomena (dṛśyacakra) is gradually freed from the notion of solid existence (piṇḍa-graha), what else is attained? How then does true peace (śānti) arise?
श्रीवसिष्ठ उवाच ।
पिण्डग्रहभ्रमे शान्ते चित्तमात्रात्मतां गते ।
निरोधगौरवोन्मुक्ते जगत्यास्थोपशाम्यति ॥ ६३ ॥
पिण्डग्रहभ्रमे शान्ते चित्तमात्रात्मतां गते ।
निरोधगौरवोन्मुक्ते जगत्यास्थोपशाम्यति ॥ ६३ ॥
śrīvasiṣṭha uvāca ,
piṇḍagrahabhrame śānte cittamātrātmatāṃ gate ,
nirodhagauravonmukte jagatyāsthopaśāmyati 63
piṇḍagrahabhrame śānte cittamātrātmatāṃ gate ,
nirodhagauravonmukte jagatyāsthopaśāmyati 63
63.
śrīvasiṣṭhaḥ uvāca | piṇḍagrahabhrame
śānte cittamātra ātmatām
gate | nirodhagaura unmukte
jagati āsthā upaśāmyati || 63 ||
śānte cittamātra ātmatām
gate | nirodhagaura unmukte
jagati āsthā upaśāmyati || 63 ||
63.
śrīvasiṣṭhaḥ uvāca piṇḍagrahabhrame śānte cittamātra
ātmatām gate nirodhagaura unmukte jagati āsthā upaśāmyati 63
ātmatām gate nirodhagaura unmukte jagati āsthā upaśāmyati 63
63.
Śrī Vasiṣṭha said: When the delusion of identifying with a physical body (piṇḍa-graha-bhrama) has subsided, and the mind (citta) has attained its nature as pure consciousness (cittamātra), becoming freed from the burden of forced suppression, then attachment (āsthā) to the world (jagat) completely ceases.
श्रीराम उवाच ।
बालसंकल्परूपेऽस्मिन्स्थिते जगति भासुरे ।
कथमास्थोपशमनं तादृग्दुःखाय किं नरः ॥ ६४ ॥
बालसंकल्परूपेऽस्मिन्स्थिते जगति भासुरे ।
कथमास्थोपशमनं तादृग्दुःखाय किं नरः ॥ ६४ ॥
śrīrāma uvāca ,
bālasaṃkalparūpe'sminsthite jagati bhāsure ,
kathamāsthopaśamanaṃ tādṛgduḥkhāya kiṃ naraḥ 64
bālasaṃkalparūpe'sminsthite jagati bhāsure ,
kathamāsthopaśamanaṃ tādṛgduḥkhāya kiṃ naraḥ 64
64.
śrīrāmaḥ uvāca | bālasaṅkalparūpe
asmin sthite jagati bhāsure
| katham āsthā upaśamanam
tādṛk duḥkhāya kim naraḥ || 64 ||
asmin sthite jagati bhāsure
| katham āsthā upaśamanam
tādṛk duḥkhāya kim naraḥ || 64 ||
64.
śrīrāmaḥ uvāca katham āsthā upaśamanam asmin bhāsure
bālasaṅkalparūpe sthite jagati tādṛk duḥkhāya kim naraḥ 64
bālasaṅkalparūpe sthite jagati tādṛk duḥkhāya kim naraḥ 64
64.
Śrī Rāma said: How can attachment (āsthā) possibly subside in this brilliant world (jagat), which is firmly established in the form of childish imagination (bāla-saṅkalpa)? And for such suffering, what kind of person (nara) would endure it?
श्रीवसिष्ठ उवाच ।
संकल्पमात्रसंपन्ने नष्टे दुःखं कथं भवेत् ।
संकल्पचित्तमात्रं यत्तत्तावत्प्रविचार्यताम् ॥ ६५ ॥
संकल्पमात्रसंपन्ने नष्टे दुःखं कथं भवेत् ।
संकल्पचित्तमात्रं यत्तत्तावत्प्रविचार्यताम् ॥ ६५ ॥
śrīvasiṣṭha uvāca ,
saṃkalpamātrasaṃpanne naṣṭe duḥkhaṃ kathaṃ bhavet ,
saṃkalpacittamātraṃ yattattāvatpravicāryatām 65
saṃkalpamātrasaṃpanne naṣṭe duḥkhaṃ kathaṃ bhavet ,
saṃkalpacittamātraṃ yattattāvatpravicāryatām 65
65.
śrīvasiṣṭhaḥ uvāca | saṅkalpamātrasaṃpanne
naṣṭe duḥkham katham
bhavet | saṅkalpacittamātram yat
tat tāvat pravicāryatām || 65 ||
naṣṭe duḥkham katham
bhavet | saṅkalpacittamātram yat
tat tāvat pravicāryatām || 65 ||
65.
śrīvasiṣṭhaḥ uvāca saṅkalpamātrasaṃpanne naṣṭe duḥkham katham
bhavet tāvat yat tat saṅkalpacittamātram pravicāryatām 65
bhavet tāvat yat tat saṅkalpacittamātram pravicāryatām 65
65.
Śrī Vasiṣṭha said: When something is realized as merely a mental creation (saṅkalpamātra) and consequently vanishes, how can suffering (duḥkha) arise? Therefore, first let that which is called 'mental creation (saṅkalpa) and mind (citta) only' be thoroughly investigated.
श्रीराम उवाच ।
कीदृशं भगवंश्चित्तं कथं तत्प्रविचार्यते ।
किं च संपद्यते ब्रूहि तस्मिन्सम्यग्विचारिते ॥ ६६ ॥
कीदृशं भगवंश्चित्तं कथं तत्प्रविचार्यते ।
किं च संपद्यते ब्रूहि तस्मिन्सम्यग्विचारिते ॥ ६६ ॥
śrīrāma uvāca ,
kīdṛśaṃ bhagavaṃścittaṃ kathaṃ tatpravicāryate ,
kiṃ ca saṃpadyate brūhi tasminsamyagvicārite 66
kīdṛśaṃ bhagavaṃścittaṃ kathaṃ tatpravicāryate ,
kiṃ ca saṃpadyate brūhi tasminsamyagvicārite 66
66.
śrīrāmaḥ uvāca | kīdṛśam bhagavan
cittam katham tat pravicāryate
| kim ca sampadyate brūhi
tasmin samyak vicārite || 66 ||
cittam katham tat pravicāryate
| kim ca sampadyate brūhi
tasmin samyak vicārite || 66 ||
66.
śrīrāmaḥ uvāca bhagavan kīdṛśam cittam katham tat pravicāryate
kim ca sampadyate tasmin samyak vicārite brūhi 66
kim ca sampadyate tasmin samyak vicārite brūhi 66
66.
Śrī Rāma said: O Venerable One (bhagavan), what kind of mind (citta) is this? How is it to be thoroughly investigated? And what is achieved (saṃpadyate) when it is properly investigated? Please explain.
श्रीवसिष्ठ उवाच ।
चितश्चेत्योन्मुखत्वं यत्तच्चित्तमिति कथ्यते ।
विचार एष एवास्य वासनानेन शाम्यति ॥ ६७ ॥
चितश्चेत्योन्मुखत्वं यत्तच्चित्तमिति कथ्यते ।
विचार एष एवास्य वासनानेन शाम्यति ॥ ६७ ॥
śrīvasiṣṭha uvāca ,
citaścetyonmukhatvaṃ yattaccittamiti kathyate ,
vicāra eṣa evāsya vāsanānena śāmyati 67
citaścetyonmukhatvaṃ yattaccittamiti kathyate ,
vicāra eṣa evāsya vāsanānena śāmyati 67
67.
śrīvasiṣṭhaḥ uvāca | citaḥ
cetyaunmukhatvaṃ yat tat cittaṃ iti
kathyate | vicāraḥ eṣaḥ eva asya
vāsanā anena śāmyati || 67 ||
cetyaunmukhatvaṃ yat tat cittaṃ iti
kathyate | vicāraḥ eṣaḥ eva asya
vāsanā anena śāmyati || 67 ||
67.
śrīvasiṣṭhaḥ uvāca yat citaḥ cetyaunmukhatvaṃ tat cittaṃ
iti kathyate eṣaḥ eva asya vicāraḥ anena vāsanā śāmyati
iti kathyate eṣaḥ eva asya vicāraḥ anena vāsanā śāmyati
67.
Śrī Vasiṣṭha said: That inclination of pure consciousness (cit) towards an object of thought (cetya) is called the mind (citta). Through this very inquiry (vicāra), its latent tendencies (vāsanā) are pacified.
श्रीराम उवाच ।
कियन्नाम भवेद्वह्मन्न चेत्योन्मुखता चितेः ।
चित्तस्याचित्ततोदेति कथं निर्वाणकारिणी ॥ ६८ ॥
कियन्नाम भवेद्वह्मन्न चेत्योन्मुखता चितेः ।
चित्तस्याचित्ततोदेति कथं निर्वाणकारिणी ॥ ६८ ॥
śrīrāma uvāca ,
kiyannāma bhavedvahmanna cetyonmukhatā citeḥ ,
cittasyācittatodeti kathaṃ nirvāṇakāriṇī 68
kiyannāma bhavedvahmanna cetyonmukhatā citeḥ ,
cittasyācittatodeti kathaṃ nirvāṇakāriṇī 68
68.
śrīrāmaḥ uvāca | kiyat nāma
bhavet brahman na cetyaunmukhatā
citeḥ | cittasya acittatā udeti
kathaṃ nirvāṇakāriṇī || 68 ||
bhavet brahman na cetyaunmukhatā
citeḥ | cittasya acittatā udeti
kathaṃ nirvāṇakāriṇī || 68 ||
68.
śrīrāmaḥ uvāca brahman,
kiyat nāma bhavet citeḥ na cetyaunmukhatā? kathaṃ cittasya acittatā nirvāṇakāriṇī udeti?
kiyat nāma bhavet citeḥ na cetyaunmukhatā? kathaṃ cittasya acittatā nirvāṇakāriṇī udeti?
68.
Śrī Rāma said: O Brāhmaṇa, what sort of non-object-orientation of consciousness (cit) could there be? How does the state of 'no-mind' (acittatā) arise in the mind (citta) that brings about liberation (nirvāṇa)?
श्रीवसिष्ठ उवाच ।
चेत्यं न संभवत्येव चित्किं चेतयते कुतः ।
चेत्यासंभवतश्चित्तसत्ता नास्ति ततश्चिरम् ॥ ६९ ॥
चेत्यं न संभवत्येव चित्किं चेतयते कुतः ।
चेत्यासंभवतश्चित्तसत्ता नास्ति ततश्चिरम् ॥ ६९ ॥
śrīvasiṣṭha uvāca ,
cetyaṃ na saṃbhavatyeva citkiṃ cetayate kutaḥ ,
cetyāsaṃbhavataścittasattā nāsti tataściram 69
cetyaṃ na saṃbhavatyeva citkiṃ cetayate kutaḥ ,
cetyāsaṃbhavataścittasattā nāsti tataściram 69
69.
śrīvasiṣṭhaḥ uvāca | cetyaṃ na
saṃbhavati eva cit kim cetayate
kutaḥ | cetyāsaṃbhavataḥ cittasattā
na asti tataḥ ciram || 69 ||
saṃbhavati eva cit kim cetayate
kutaḥ | cetyāsaṃbhavataḥ cittasattā
na asti tataḥ ciram || 69 ||
69.
śrīvasiṣṭhaḥ uvāca cetyaṃ na saṃbhavati eva cit kim kutaḥ
cetayate? cetyāsaṃbhavataḥ tataḥ cittasattā ciram na asti
cetayate? cetyāsaṃbhavataḥ tataḥ cittasattā ciram na asti
69.
Śrī Vasiṣṭha said: An object of thought (cetya) certainly does not exist. What, then, does consciousness (cit) perceive, and from where (would it find such an object)? Because of the non-existence of any object of thought (cetya), the mind's (citta) existence (sattā) does not endure eternally.
श्रीराम उवाच ।
कथं न संभवत्येतच्चेत्यं यदनुभूयते ।
अपह्नवश्चानुभवे क्रियते कथमीदृशः ॥ ७० ॥
कथं न संभवत्येतच्चेत्यं यदनुभूयते ।
अपह्नवश्चानुभवे क्रियते कथमीदृशः ॥ ७० ॥
śrīrāma uvāca ,
kathaṃ na saṃbhavatyetaccetyaṃ yadanubhūyate ,
apahnavaścānubhave kriyate kathamīdṛśaḥ 70
kathaṃ na saṃbhavatyetaccetyaṃ yadanubhūyate ,
apahnavaścānubhave kriyate kathamīdṛśaḥ 70
70.
śrīrāmaḥ uvāca | kathaṃ na saṃbhavati etat cetyaṃ yat anubhūyate
| apahnavaḥ ca anubhave kriyate kathaṃ īdṛśaḥ || 70 ||
| apahnavaḥ ca anubhave kriyate kathaṃ īdṛśaḥ || 70 ||
70.
śrīrāmaḥ uvāca yat anubhūyate etat cetyaṃ kathaṃ na
saṃbhavati? anubhave īdṛśaḥ apahnavaḥ ca kathaṃ kriyate?
saṃbhavati? anubhave īdṛśaḥ apahnavaḥ ca kathaṃ kriyate?
70.
Śrī Rāma said: How can this object of thought (cetya), which is directly experienced, be non-existent? How can such a denial of experience (anubhava) be made?
श्रीवसिष्ठ उवाच ।
यादृक्स्यादज्ञविषयं जगत्तस्य न सत्यता ।
यादृक्व तज्ज्ञविषयं तदनाख्यं यदद्वयम् ॥ ७१ ॥
यादृक्स्यादज्ञविषयं जगत्तस्य न सत्यता ।
यादृक्व तज्ज्ञविषयं तदनाख्यं यदद्वयम् ॥ ७१ ॥
śrīvasiṣṭha uvāca ,
yādṛksyādajñaviṣayaṃ jagattasya na satyatā ,
yādṛkva tajjñaviṣayaṃ tadanākhyaṃ yadadvayam 71
yādṛksyādajñaviṣayaṃ jagattasya na satyatā ,
yādṛkva tajjñaviṣayaṃ tadanākhyaṃ yadadvayam 71
71.
śrīvasiṣṭhaḥ uvāca yādṛk syāt ajñaviṣayam jagat tasya na
satyatā yādṛk ca tajjñaviṣayam tat anākhyam yat advayam
satyatā yādṛk ca tajjñaviṣayam tat anākhyam yat advayam
71.
śrīvasiṣṭhaḥ uvāca ajñaviṣayam jagat yādṛk syāt,
tasya satyatā na.
tajjñaviṣayam ca yādṛk,
tat anākhyam yat advayam.
tasya satyatā na.
tajjñaviṣayam ca yādṛk,
tat anākhyam yat advayam.
71.
Śrī Vasiṣṭha said: Whatever the world (jagat) appears to be to the ignorant (ajña), it has no reality (satyatā). And whatever it appears to be to those who know (tajjña), that is indescribable and non-dual.
श्रीराम उवाच ।
त्रिजगत्कीदृगज्ञानां कथं तस्य न सत्यता ।
तज्ज्ञानां तु जगद्यादृक्तद्वक्तुं किं न युज्यते ॥ ७२ ॥
त्रिजगत्कीदृगज्ञानां कथं तस्य न सत्यता ।
तज्ज्ञानां तु जगद्यादृक्तद्वक्तुं किं न युज्यते ॥ ७२ ॥
śrīrāma uvāca ,
trijagatkīdṛgajñānāṃ kathaṃ tasya na satyatā ,
tajjñānāṃ tu jagadyādṛktadvaktuṃ kiṃ na yujyate 72
trijagatkīdṛgajñānāṃ kathaṃ tasya na satyatā ,
tajjñānāṃ tu jagadyādṛktadvaktuṃ kiṃ na yujyate 72
72.
śrīrāmaḥ uvāca trijagat kīdṛk ajñānām katham tasya na
satyatā tajjñānām tu jagat yādṛk tat vaktum kim na yujyate
satyatā tajjñānām tu jagat yādṛk tat vaktum kim na yujyate
72.
śrīrāmaḥ uvāca ajñānām trijagat kīdṛk? tasya satyatā na katham? tajjñānām tu jagat yādṛk,
tat vaktum kim na yujyate?
tat vaktum kim na yujyate?
72.
Śrī Rāma said: How does the triple world (trijagat) appear to the ignorant (ajñānām)? And how is it that it has no reality (satyatā)? Also, why is it not proper to describe how the world (jagat) appears to those who truly know (tajjñānām)?
श्रीवसिष्ठ उवाच ।
आद्यन्तद्वैतमज्ञानां तज्ज्ञानां तन्न विद्यते ।
जगच्च नो संभवति नित्यानुत्पन्नमादितः ॥ ७३ ॥
आद्यन्तद्वैतमज्ञानां तज्ज्ञानां तन्न विद्यते ।
जगच्च नो संभवति नित्यानुत्पन्नमादितः ॥ ७३ ॥
śrīvasiṣṭha uvāca ,
ādyantadvaitamajñānāṃ tajjñānāṃ tanna vidyate ,
jagacca no saṃbhavati nityānutpannamāditaḥ 73
ādyantadvaitamajñānāṃ tajjñānāṃ tanna vidyate ,
jagacca no saṃbhavati nityānutpannamāditaḥ 73
73.
śrīvasiṣṭhaḥ uvāca ādyantadvaitam ajñānām tajjñānām tat
na vidyate jagat ca no saṃbhavati nitya anutpannam āditaḥ
na vidyate jagat ca no saṃbhavati nitya anutpannam āditaḥ
73.
śrīvasiṣṭhaḥ uvāca ajñānām ādyantadvaitam.
tajjñānām tu tat na vidyate.
jagat ca āditaḥ nitya anutpannam,
na saṃbhavati.
tajjñānām tu tat na vidyate.
jagat ca āditaḥ nitya anutpannam,
na saṃbhavati.
73.
Śrī Vasiṣṭha said: To the ignorant (ajñānām), there is duality (dvaita) with beginning and end. To those who know (tajjñānām), that (duality) does not exist. And the world (jagat), being eternally unborn from the very beginning, cannot truly exist.
श्रीराम उवाच ।
आदितो यदनुत्पन्नं न संभवति कर्हिचित् ।
असद्रूपमनाभासं कथं तदनुभूयते ॥ ७४ ॥
आदितो यदनुत्पन्नं न संभवति कर्हिचित् ।
असद्रूपमनाभासं कथं तदनुभूयते ॥ ७४ ॥
śrīrāma uvāca ,
ādito yadanutpannaṃ na saṃbhavati karhicit ,
asadrūpamanābhāsaṃ kathaṃ tadanubhūyate 74
ādito yadanutpannaṃ na saṃbhavati karhicit ,
asadrūpamanābhāsaṃ kathaṃ tadanubhūyate 74
74.
śrīrāmaḥ uvāca āditaḥ yat anutpannam na saṃbhavati
karhicit asadrūpam anābhāsam katham tat anubhūyate
karhicit asadrūpam anābhāsam katham tat anubhūyate
74.
śrīrāmaḥ uvāca āditaḥ yat anutpannam,
karhicit na saṃbhavati,
asadrūpam anābhāsam,
tat katham anubhūyate?
karhicit na saṃbhavati,
asadrūpam anābhāsam,
tat katham anubhūyate?
74.
Śrī Rāma said: If it is unborn from the beginning, can never truly exist, is unreal in form (asadrūpam), and without appearance, how then is it experienced (anubhūyate)?
श्रीवसिष्ठ उवाच ।
असदेव सदाभासमनुत्पन्नमकारणम् ।
जाग्रत्स्वप्नवदुद्भूतमर्थकृच्चानुभूयते ॥ ७५ ॥
असदेव सदाभासमनुत्पन्नमकारणम् ।
जाग्रत्स्वप्नवदुद्भूतमर्थकृच्चानुभूयते ॥ ७५ ॥
śrīvasiṣṭha uvāca ,
asadeva sadābhāsamanutpannamakāraṇam ,
jāgratsvapnavadudbhūtamarthakṛccānubhūyate 75
asadeva sadābhāsamanutpannamakāraṇam ,
jāgratsvapnavadudbhūtamarthakṛccānubhūyate 75
75.
śrīvasiṣṭha uvāca asat eva sadā ābhāsam anutpannam
akāraṇam jāgrat-svapnavat udbhūtam arthakṛt ca anubhūyate
akāraṇam jāgrat-svapnavat udbhūtam arthakṛt ca anubhūyate
75.
śrīvasiṣṭha uvāca asat eva sadā ābhāsam anutpannam
akāraṇam jāgrat-svapnavat udbhūtam arthakṛt ca anubhūyate
akāraṇam jāgrat-svapnavat udbhūtam arthakṛt ca anubhūyate
75.
Śrī Vasiṣṭha said:
That which is truly non-existent, yet always appears, is unproduced and without cause. It manifests like waking and dream states, creates meaning, and is experienced.
श्रीराम उवाच ।
स्वप्नादौ कल्पनादौ च यद्दृश्यमनुभूयते ।
तज्जाग्रद्रूपसंस्कारादनुष्ठानानुभूतितः ॥ ७६ ॥
स्वप्नादौ कल्पनादौ च यद्दृश्यमनुभूयते ।
तज्जाग्रद्रूपसंस्कारादनुष्ठानानुभूतितः ॥ ७६ ॥
śrīrāma uvāca ,
svapnādau kalpanādau ca yaddṛśyamanubhūyate ,
tajjāgradrūpasaṃskārādanuṣṭhānānubhūtitaḥ 76
svapnādau kalpanādau ca yaddṛśyamanubhūyate ,
tajjāgradrūpasaṃskārādanuṣṭhānānubhūtitaḥ 76
76.
śrīrāma uvāca svapna-ādau kalpanā-ādau ca yat dṛśyam
anubhūyate tat jāgrat-rūpa-saṃskārāt anuṣṭhāna-anubhūtitaḥ
anubhūyate tat jāgrat-rūpa-saṃskārāt anuṣṭhāna-anubhūtitaḥ
76.
śrīrāma uvāca svapna-ādau kalpanā-ādau ca yat dṛśyam
anubhūyate tat jāgrat-rūpa-saṃskārāt anuṣṭhāna-anubhūtitaḥ
anubhūyate tat jāgrat-rūpa-saṃskārāt anuṣṭhāna-anubhūtitaḥ
76.
Śrī Rāma said:
Whatever is seen and experienced in dreams, imagination, and similar states, that arises from the latent impressions (saṃskāra) of the waking state and from the experience of past actions.
श्रीवसिष्ठ उवाच ।
किं जाग्रद्रूपमाहोस्विदन्यत्स्वप्नेऽनुभूयते ।
संकल्पे च मनोराज्ये इति मे वद राघव ॥ ७७ ॥
किं जाग्रद्रूपमाहोस्विदन्यत्स्वप्नेऽनुभूयते ।
संकल्पे च मनोराज्ये इति मे वद राघव ॥ ७७ ॥
śrīvasiṣṭha uvāca ,
kiṃ jāgradrūpamāhosvidanyatsvapne'nubhūyate ,
saṃkalpe ca manorājye iti me vada rāghava 77
kiṃ jāgradrūpamāhosvidanyatsvapne'nubhūyate ,
saṃkalpe ca manorājye iti me vada rāghava 77
77.
śrīvasiṣṭha uvāca kim jāgrat-rūpam āhosvit anyat svapne
anubhūyate saṅkalpe ca manorājye iti me vada rāghava
anubhūyate saṅkalpe ca manorājye iti me vada rāghava
77.
śrīvasiṣṭha uvāca rāghava me iti vada svapne saṅkalpe
ca manorājye jāgrat-rūpam kim anubhūyate āhosvit anyat
ca manorājye jāgrat-rūpam kim anubhūyate āhosvit anyat
77.
Śrī Vasiṣṭha said:
"O Rāghava, tell me this: Is it the form of the waking state, or something else, that is experienced in a dream, in mental conception (saṅkalpa), and in fantasies (manorājya)?"
श्रीराम उवाच ।
स्वप्नेषु कल्पनाद्येषु जाग्रदेवावभासते ।
संस्कारात्मतया नित्यं मनोराज्यभ्रमेषु च ॥ ७८ ॥
स्वप्नेषु कल्पनाद्येषु जाग्रदेवावभासते ।
संस्कारात्मतया नित्यं मनोराज्यभ्रमेषु च ॥ ७८ ॥
śrīrāma uvāca ,
svapneṣu kalpanādyeṣu jāgradevāvabhāsate ,
saṃskārātmatayā nityaṃ manorājyabhrameṣu ca 78
svapneṣu kalpanādyeṣu jāgradevāvabhāsate ,
saṃskārātmatayā nityaṃ manorājyabhrameṣu ca 78
78.
śrīrāma uvāca svapneṣu kalpanā-ādyeṣu jāgrat eva
avabhāsate saṃskāra-ātmatayā nityam manorājya-bhramēṣu ca
avabhāsate saṃskāra-ātmatayā nityam manorājya-bhramēṣu ca
78.
śrīrāma uvāca svapneṣu kalpanā-ādyeṣu manorājya-bhramēṣu
ca nityam jāgrat eva saṃskāra-ātmatayā avabhāsate
ca nityam jāgrat eva saṃskāra-ātmatayā avabhāsate
78.
Śrī Rāma said:
In dreams, imagination, and similar states, it is always the waking state itself that appears, by way of latent impressions (saṃskāra), and also in the delusions of fantasy (manorājya).
श्रीवसिष्ठ उवाच ।
तदेव जाग्रत्संस्कारात्स्वप्नश्चेदवभासते ।
तत्स्वप्ने लुठितं गेहं कथं प्रातरवाप्यते ॥ ७९ ॥
तदेव जाग्रत्संस्कारात्स्वप्नश्चेदवभासते ।
तत्स्वप्ने लुठितं गेहं कथं प्रातरवाप्यते ॥ ७९ ॥
śrīvasiṣṭha uvāca ,
tadeva jāgratsaṃskārātsvapnaścedavabhāsate ,
tatsvapne luṭhitaṃ gehaṃ kathaṃ prātaravāpyate 79
tadeva jāgratsaṃskārātsvapnaścedavabhāsate ,
tatsvapne luṭhitaṃ gehaṃ kathaṃ prātaravāpyate 79
79.
śrī vasiṣṭhaḥ uvāca tat eva jāgrat saṃskārāt svapnaḥ cet
avabhāsate tat svapne luṭhitam geham katham prātaḥ avāpyate
avabhāsate tat svapne luṭhitam geham katham prātaḥ avāpyate
79.
śrī vasiṣṭhaḥ uvāca: jāgrat saṃskārāt tat eva svapnaḥ cet avabhāsate,
tat svapne luṭhitam geham prātaḥ katham avāpyate?
tat svapne luṭhitam geham prātaḥ katham avāpyate?
79.
Śrī Vasiṣṭha said: If that very [world], due to impressions (saṃskāra) from the waking state, appears in a dream, then how can the house experienced in that dream be found in the morning?
श्रीराम उवाच ।
न जाग्रद्राजते स्वप्ने तद्ब्रह्मान्यत्तदेव हि ।
बुद्धमेतत्कथं त्वन्यदपूर्वमिव भासते ॥ ८० ॥
न जाग्रद्राजते स्वप्ने तद्ब्रह्मान्यत्तदेव हि ।
बुद्धमेतत्कथं त्वन्यदपूर्वमिव भासते ॥ ८० ॥
śrīrāma uvāca ,
na jāgradrājate svapne tadbrahmānyattadeva hi ,
buddhametatkathaṃ tvanyadapūrvamiva bhāsate 80
na jāgradrājate svapne tadbrahmānyattadeva hi ,
buddhametatkathaṃ tvanyadapūrvamiva bhāsate 80
80.
śrī rāmaḥ uvāca na jāgrat rājate svapne tat brahman anyat
tat eva hi buddham etat katham tu anyat apūrvam iva bhāsate
tat eva hi buddham etat katham tu anyat apūrvam iva bhāsate
80.
śrī rāmaḥ uvāca: jāgrat svapne na rājate.
tat brahman anyat,
tat eva hi.
etat buddham (api) katham tu anyat apūrvam iva bhāsate?
tat brahman anyat,
tat eva hi.
etat buddham (api) katham tu anyat apūrvam iva bhāsate?
80.
Śrī Rāma said: The waking world does not appear in a dream. That Brahman (brahman) is distinct, yet it is indeed that very [reality]. How then, after this [waking world] has been known, does something else appear as if entirely new?
श्रीवसिष्ठ उवाच ।
नानुभूतोऽनुभूतश्च चेतस्यर्थोऽवभासते ।
सर्गाद्यन्तादिमध्येषु स्वभ्यस्तस्त्विति भासते ॥ ८१ ॥
नानुभूतोऽनुभूतश्च चेतस्यर्थोऽवभासते ।
सर्गाद्यन्तादिमध्येषु स्वभ्यस्तस्त्विति भासते ॥ ८१ ॥
śrīvasiṣṭha uvāca ,
nānubhūto'nubhūtaśca cetasyartho'vabhāsate ,
sargādyantādimadhyeṣu svabhyastastviti bhāsate 81
nānubhūto'nubhūtaśca cetasyartho'vabhāsate ,
sargādyantādimadhyeṣu svabhyastastviti bhāsate 81
81.
śrī vasiṣṭhaḥ uvāca na anubhūtaḥ
anubhūtaḥ ca cetasi arthaḥ
avabhāsate sarga-ādi-anta-ādi-madhyeṣu
svabhyastaḥ tu iti bhāsate
anubhūtaḥ ca cetasi arthaḥ
avabhāsate sarga-ādi-anta-ādi-madhyeṣu
svabhyastaḥ tu iti bhāsate
81.
śrī vasiṣṭhaḥ uvāca: anubhūtaḥ ca na anubhūtaḥ arthaḥ cetasi avabhāsate.
sarga-ādi-anta-ādi-madhyeṣu tu svabhyastaḥ iti bhāsate.
sarga-ādi-anta-ādi-madhyeṣu tu svabhyastaḥ iti bhāsate.
81.
Śrī Vasiṣṭha said: An object, whether experienced or not experienced, appears in the mind (cetas). Throughout the beginning, middle, and end of creation (sarga), it appears as such, being deeply ingrained (svabhyasta).
श्रीराम उवाच ।
एवं स्वप्नात्मकं भाति जगदित्येव बुद्धवान् ।
ग्रहवत्स्वप्नयक्षोऽयं कथं ब्रह्मंश्चिकित्स्यते ॥ ८२ ॥
एवं स्वप्नात्मकं भाति जगदित्येव बुद्धवान् ।
ग्रहवत्स्वप्नयक्षोऽयं कथं ब्रह्मंश्चिकित्स्यते ॥ ८२ ॥
śrīrāma uvāca ,
evaṃ svapnātmakaṃ bhāti jagadityeva buddhavān ,
grahavatsvapnayakṣo'yaṃ kathaṃ brahmaṃścikitsyate 82
evaṃ svapnātmakaṃ bhāti jagadityeva buddhavān ,
grahavatsvapnayakṣo'yaṃ kathaṃ brahmaṃścikitsyate 82
82.
śrī rāmaḥ uvāca evam svapna ātmakam bhāti jagat iti eva
buddhvān grahavat svapna yakṣaḥ ayam katham brahman cikitsyate
buddhvān grahavat svapna yakṣaḥ ayam katham brahman cikitsyate
82.
śrī rāmaḥ uvāca: evam jagat svapna-ātmakam bhāti iti eva buddhvān,
(tarhi) he brahman! ayam grahavat svapna-yakṣaḥ katham cikitsyate?
(tarhi) he brahman! ayam grahavat svapna-yakṣaḥ katham cikitsyate?
82.
Śrī Rāma said: Having thus understood that the world (jagat) appears to be dream-like, how, O Brahmin (brahman), can this dream-spirit (svapna-yakṣa), like an afflicting planet (graha), be remedied?
श्रीवसिष्ठ उवाच ।
योऽयं संसरणस्वप्नः स किंकारणको भवेत् ।
कार्यान्न कारणं भिन्नमिति दृष्टं विचारय ॥ ८३ ॥
योऽयं संसरणस्वप्नः स किंकारणको भवेत् ।
कार्यान्न कारणं भिन्नमिति दृष्टं विचारय ॥ ८३ ॥
śrīvasiṣṭha uvāca ,
yo'yaṃ saṃsaraṇasvapnaḥ sa kiṃkāraṇako bhavet ,
kāryānna kāraṇaṃ bhinnamiti dṛṣṭaṃ vicāraya 83
yo'yaṃ saṃsaraṇasvapnaḥ sa kiṃkāraṇako bhavet ,
kāryānna kāraṇaṃ bhinnamiti dṛṣṭaṃ vicāraya 83
83.
śrīvasiṣṭhaḥ uvāca yaḥ ayam saṃsaraṇasvapnaḥ saḥ kiṃkāraṇakaḥ
bhavet kāryāt na kāraṇam bhinnam iti dṛṣṭam vicāraya
bhavet kāryāt na kāraṇam bhinnam iti dṛṣṭam vicāraya
83.
śrīvasiṣṭhaḥ uvāca yaḥ ayam saṃsaraṇasvapnaḥ saḥ kim
kāraṇakaḥ bhavet kāryāt kāraṇam na bhinnam iti dṛṣṭam vicāraya
kāraṇakaḥ bhavet kāryāt kāraṇam na bhinnam iti dṛṣṭam vicāraya
83.
Śrī Vasiṣṭha said: What could be the cause of this dream of transmigration (saṃsāra)? Consider this principle: the cause is not different from the effect.
श्रीराम उवाच ।
चित्तं स्वप्नोपलम्भानां हेतुस्तस्मात्तदेव ते ।
विश्वं चाद्यन्तरहितमनासारमनामयम् ॥ ८४ ॥
चित्तं स्वप्नोपलम्भानां हेतुस्तस्मात्तदेव ते ।
विश्वं चाद्यन्तरहितमनासारमनामयम् ॥ ८४ ॥
śrīrāma uvāca ,
cittaṃ svapnopalambhānāṃ hetustasmāttadeva te ,
viśvaṃ cādyantarahitamanāsāramanāmayam 84
cittaṃ svapnopalambhānāṃ hetustasmāttadeva te ,
viśvaṃ cādyantarahitamanāsāramanāmayam 84
84.
śrīrāmaḥ uvāca cittam svapnopalambhānām hetuḥ tasmāt
tat eva te viśvam ca ādyantarahitam anāsāram anāmayam
tat eva te viśvam ca ādyantarahitam anāsāram anāmayam
84.
śrīrāmaḥ uvāca svapnopalambhānām cittam hetuḥ tasmāt
tat eva te viśvam ca ādyantarahitam anāsāram anāmayam
tat eva te viśvam ca ādyantarahitam anāsāram anāmayam
84.
Śrī Rāma said: The mind (citta) is the cause of dream perceptions. Therefore, that (citta) alone is your universe, which is without beginning or end, without support, and free from suffering.
श्रीवसिष्ठ उवाच ।
एवं चित्तं महाबुद्धे महाचिद्धनमेव तत् ।
तथास्थितं न स्वप्नादि किंचनास्तीतरात्मकम् ॥ ८५ ॥
एवं चित्तं महाबुद्धे महाचिद्धनमेव तत् ।
तथास्थितं न स्वप्नादि किंचनास्तीतरात्मकम् ॥ ८५ ॥
śrīvasiṣṭha uvāca ,
evaṃ cittaṃ mahābuddhe mahāciddhanameva tat ,
tathāsthitaṃ na svapnādi kiṃcanāstītarātmakam 85
evaṃ cittaṃ mahābuddhe mahāciddhanameva tat ,
tathāsthitaṃ na svapnādi kiṃcanāstītarātmakam 85
85.
śrīvasiṣṭhaḥ uvāca evam cittam mahābuddhe mahāciddhanam
eva tat tathāsthitam na svapnādi kiṃcana asti itarātmakam
eva tat tathāsthitam na svapnādi kiṃcana asti itarātmakam
85.
śrīvasiṣṭhaḥ uvāca he mahābuddhe
evam tat cittam eva mahāciddhanam
tathāsthitam (sati)
svapnādi itarātmakam kiṃcana na asti
evam tat cittam eva mahāciddhanam
tathāsthitam (sati)
svapnādi itarātmakam kiṃcana na asti
85.
Śrī Vasiṣṭha said: Thus, O great intellect, that mind (citta) is indeed a dense mass of pure consciousness. When it is established in that true nature, no dream or anything else of a different nature (from pure consciousness) exists.
श्रीराम उवाच ।
अवयवावयविनोर्यथा भिन्नस्तथा स हि ।
तत्रानवयवे ब्रह्मण्येकता जगदादिना ॥ ८६ ॥
अवयवावयविनोर्यथा भिन्नस्तथा स हि ।
तत्रानवयवे ब्रह्मण्येकता जगदादिना ॥ ८६ ॥
śrīrāma uvāca ,
avayavāvayavinoryathā bhinnastathā sa hi ,
tatrānavayave brahmaṇyekatā jagadādinā 86
avayavāvayavinoryathā bhinnastathā sa hi ,
tatrānavayave brahmaṇyekatā jagadādinā 86
86.
śrīrāmaḥ uvāca avayava avayavinoḥ yathā bhinnaḥ tathā
saḥ hi tatra anavayave brahmaṇi ekatā jagadādinā
saḥ hi tatra anavayave brahmaṇi ekatā jagadādinā
86.
śrīrāmaḥ uvāca yathā avayava avayavinoḥ bhinnaḥ,
tathā saḥ hi tatra anavayave brahmaṇi jagadādinā ekatā (asti)
tathā saḥ hi tatra anavayave brahmaṇi jagadādinā ekatā (asti)
86.
Śrī Rāma said: Just as there is a distinction between the part (avayava) and the whole (avayavin), so indeed is the case. Yet, in that partless Brahman, there is an ultimate oneness with the universe and its origin.
श्रीवसिष्ठ उवाच ।
एवं न संभवत्येव नित्यानुत्पन्नमादितः ।
जगत्तेनाजरं शान्तमजं सर्वमवेधितम् ॥ ८७ ॥
एवं न संभवत्येव नित्यानुत्पन्नमादितः ।
जगत्तेनाजरं शान्तमजं सर्वमवेधितम् ॥ ८७ ॥
śrīvasiṣṭha uvāca ,
evaṃ na saṃbhavatyeva nityānutpannamāditaḥ ,
jagattenājaraṃ śāntamajaṃ sarvamavedhitam 87
evaṃ na saṃbhavatyeva nityānutpannamāditaḥ ,
jagattenājaraṃ śāntamajaṃ sarvamavedhitam 87
87.
śrīvasiṣṭha uvāca evam na saṃbhavati eva nityānutpannam
āditaḥ jagat tena ajaram śāntam ajam sarvam avedhitam
āditaḥ jagat tena ajaram śāntam ajam sarvam avedhitam
87.
śrīvasiṣṭha uvāca evaṃ āditaḥ nityānutpannam eva na
saṃbhavati tena jagat ajaram śāntam ajam sarvam avedhitam
saṃbhavati tena jagat ajaram śāntam ajam sarvam avedhitam
87.
Śrī Vasiṣṭha said: In this manner, that which is eternally unproduced from the very beginning certainly does not come into being. Therefore, this entire universe (jagat) is imperishable, tranquil, unborn, and completely undisturbed.
श्रीराम उवाच ।
काकतालीयवन्मन्ये सर्गाद्यन्तादयो भ्रमाः ।
भ्रान्तिद्रष्टृत्वभोक्तृत्वसहिताः परमे पदे ॥ ८८ ॥
काकतालीयवन्मन्ये सर्गाद्यन्तादयो भ्रमाः ।
भ्रान्तिद्रष्टृत्वभोक्तृत्वसहिताः परमे पदे ॥ ८८ ॥
śrīrāma uvāca ,
kākatālīyavanmanye sargādyantādayo bhramāḥ ,
bhrāntidraṣṭṛtvabhoktṛtvasahitāḥ parame pade 88
kākatālīyavanmanye sargādyantādayo bhramāḥ ,
bhrāntidraṣṭṛtvabhoktṛtvasahitāḥ parame pade 88
88.
śrīrāma uvāca kākatālīyavat manye sargādyantādayaḥ
bhramāḥ bhrāntidraṣṭṛtvabhoktṛtvasahitāḥ parame pade
bhramāḥ bhrāntidraṣṭṛtvabhoktṛtvasahitāḥ parame pade
88.
śrīrāma uvāca manye parame pade sargādyantādayaḥ
bhramāḥ bhrāntidraṣṭṛtvabhoktṛtvasahitāḥ kākatālīyavat
bhramāḥ bhrāntidraṣṭṛtvabhoktṛtvasahitāḥ kākatālīyavat
88.
Śrī Rāma said: I believe that the illusions of creation, dissolution, and similar phenomena, along with the erroneous perception of oneself as a seer and an enjoyer, appear in the supreme state (parama pada) merely as unexpected coincidences (kākatālīyavat).
श्रीवसिष्ठ उवाच ।
या व्यापारवती रसाद्रसविदां काचित्कवीनां नवा दृष्टिर्या परिनिष्ठितार्थविषयोन्मेषा च वैपश्चिती ।
ते द्वे अप्यवलम्ब्य विश्वमखिलं निर्वर्णितं निर्वृतं यावद्दृष्टिदृशो न सन्ति कलिता नौ शून्यता नो भ्रमः ॥ ८९ ॥
या व्यापारवती रसाद्रसविदां काचित्कवीनां नवा दृष्टिर्या परिनिष्ठितार्थविषयोन्मेषा च वैपश्चिती ।
ते द्वे अप्यवलम्ब्य विश्वमखिलं निर्वर्णितं निर्वृतं यावद्दृष्टिदृशो न सन्ति कलिता नौ शून्यता नो भ्रमः ॥ ८९ ॥
śrīvasiṣṭha uvāca ,
yā vyāpāravatī rasādrasavidāṃ kācitkavīnāṃ navā dṛṣṭiryā pariniṣṭhitārthaviṣayonmeṣā ca vaipaścitī ,
te dve apyavalambya viśvamakhilaṃ nirvarṇitaṃ nirvṛtaṃ yāvaddṛṣṭidṛśo na santi kalitā nau śūnyatā no bhramaḥ 89
yā vyāpāravatī rasādrasavidāṃ kācitkavīnāṃ navā dṛṣṭiryā pariniṣṭhitārthaviṣayonmeṣā ca vaipaścitī ,
te dve apyavalambya viśvamakhilaṃ nirvarṇitaṃ nirvṛtaṃ yāvaddṛṣṭidṛśo na santi kalitā nau śūnyatā no bhramaḥ 89
89.
śrīvasiṣṭha uvāca yā vyāpāravatī rasāt rasavidām kācit
kavīnām navā dṛṣṭiḥ yā pariniṣṭhitārthaviṣayonmeṣā ca vaipaścitī
te dve api avalambya viśvam akhilam nirvarṇitam nirvṛtam
yāvat dṛṣṭidṛśaḥ na santi kalitā naḥ śūnyatā naḥ bhramaḥ
kavīnām navā dṛṣṭiḥ yā pariniṣṭhitārthaviṣayonmeṣā ca vaipaścitī
te dve api avalambya viśvam akhilam nirvarṇitam nirvṛtam
yāvat dṛṣṭidṛśaḥ na santi kalitā naḥ śūnyatā naḥ bhramaḥ
89.
śrīvasiṣṭha uvāca rasavidām kavīnām rasāt yā kācit navā
vyāpāravatī dṛṣṭiḥ ca yā pariniṣṭhitārthaviṣayonmeṣā vaipaścitī
te dve api avalambya akhilam viśvam nirvarṇitam nirvṛtam
yāvat dṛṣṭidṛśaḥ na kalitā santi naḥ śūnyatā na bhramaḥ
vyāpāravatī dṛṣṭiḥ ca yā pariniṣṭhitārthaviṣayonmeṣā vaipaścitī
te dve api avalambya akhilam viśvam nirvarṇitam nirvṛtam
yāvat dṛṣṭidṛśaḥ na kalitā santi naḥ śūnyatā na bhramaḥ
89.
Śrī Vasiṣṭha said: There are two kinds of insight (dṛṣṭi): one is the novel, creative, and active vision of certain poets, stemming from aesthetic experience (rasa) and understood by its connoisseurs; the other is the intellectual (vaipaścitī) insight, which involves the clear manifestation of firmly established objects and their meanings. By relying on both of these, the entire universe (viśva) is thoroughly perceived as perfect and liberated. As long as these perceptions are not merely "visions of visions" (i.e., abstract concepts not directly experienced), then for us, there is neither emptiness (śūnyatā) nor illusion (bhrama).
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
Chapter 190 (current chapter)
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