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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-205

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श्रीराम उवाच ।
एवं यथैतद्भगवन्स्वप्ने दृश्यं परं नभः ।
तथैव जाग्रतीत्यत्र न चेत्संदेहजालिका ॥ १ ॥
śrīrāma uvāca ,
evaṃ yathaitadbhagavansvapne dṛśyaṃ paraṃ nabhaḥ ,
tathaiva jāgratītyatra na cetsaṃdehajālikā 1
1. śrīrāmaḥ uvāca evam yathā etat bhagavan svapne dṛśyam param
nabhaḥ tathā eva jāgrati iti atra na cet sandehajālikā
1. śrīrāmaḥ uvāca.
bhagavan,
svapne etat dṛśyam param nabhaḥ yathā (asti),
tathā eva jāgrati (asti).
cet atra sandehajālikā na (asti).
1. Śrī Rāma said: "O Lord, just as this seen world in a dream is ultimately mere space, so too is it in the waking state, if there is no web of doubt (sandeha-jālikā) regarding this."
इदं मे भगवन्ब्रूहि महाप्रश्नमनुत्तमम् ।
कथं भवत्यदेहा चिज्जाग्रत्स्वप्न स्वदेहवत् ॥ २ ॥
idaṃ me bhagavanbrūhi mahāpraśnamanuttamam ,
kathaṃ bhavatyadehā cijjāgratsvapna svadehavat 2
2. idam me bhagavan brūhi mahāpraśnam anuttamam
katham bhavati adehā cit jāgratsvapne svadehavat
2. bhagavan,
me idam anuttamam mahāpraśnam brūhi: adehā cit katham jāgratsvapne svadehavat bhavati?
2. O Lord, please explain to me this supreme and great question: How does bodiless consciousness (cit) manifest as if it has its own body in both the waking and dream states?
श्रीवसिष्ठ उवाच ।
दृश्यं जाग्रत्यथ स्वप्ने खाधारं खात्मकं खजम् ।
खं च नान्यत्परं जातु संदेहोऽस्त्युपपत्तितः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
dṛśyaṃ jāgratyatha svapne khādhāraṃ khātmakaṃ khajam ,
khaṃ ca nānyatparaṃ jātu saṃdeho'styupapattitaḥ 3
3. śrīvasiṣṭhaḥ uvāca dṛśyam jāgrati
atha svapne khādhāram khātmakam
khajam kham ca na anyat param
jātu sandehaḥ asti upapattitaḥ
3. śrīvasiṣṭhaḥ uvāca jāgrati atha
svapne dṛśyam khādhāram khātmakam
khajam kham ca na anyat param
jātu upapattitaḥ sandehaḥ asti
3. Śrī Vasiṣṭha said: The perceived world, whether in the waking state or in a dream, has space as its foundation, is spatial in its essence, and originates from space. Indeed, it is nothing but space itself, never anything superior to it. Doubt arises from this logical reasoning.
समस्तकारणाकारप्रत्यस्तमयरूपिणि ।
सर्गादावेव भूतानि संभवन्ति न कानिचित् ॥ ४ ॥
samastakāraṇākārapratyastamayarūpiṇi ,
sargādāveva bhūtāni saṃbhavanti na kānicit 4
4. samastakāraṇākārapratyastamayarūpiṇi sarga
ādau eva bhūtāni saṃbhavanti na kānicit
4. samastakāraṇākārapratyastamayarūpiṇi sarga
ādau eva kānicit bhūtāni na saṃbhavanti
4. At the very beginning of creation, in that ultimate reality whose form is the cessation of all forms of causes, no beings whatsoever come into existence.
पृथ्व्यादिनियतस्तेन देहोऽयं नास्ति किंचन ।
भूतान्येव किलैतानि देहस्तानि न सन्त्यलम् ॥ ५ ॥
pṛthvyādiniyatastena deho'yaṃ nāsti kiṃcana ,
bhūtānyeva kilaitāni dehastāni na santyalam 5
5. pṛthvyādiniyataḥ tena dehaḥ ayam na asti kiṃcana
bhūtāni eva kila etāni dehaḥ tāni na santi alam
5. tena pṛthvyādiniyataḥ ayam dehaḥ kiṃcana na asti
etāni bhūtāni eva kila dehaḥ tāni alam na santi
5. Therefore, this body, being conditioned by earth and other elements, is not anything (substantial). Indeed, these (constituents) are merely the elements, yet the body is not simply those (elements) entirely.
तेन स्वप्नवदाभासमिदं पश्यति चिन्नभः ।
स्वरूपमात्रकचनमाकारवदिवाकुलम् ॥ ६ ॥
tena svapnavadābhāsamidaṃ paśyati cinnabhaḥ ,
svarūpamātrakacanamākāravadivākulam 6
6. tena svapnavat ābhāsam idam paśyati cinnabhaḥ
svarūpamātrakacanam ākāravat iva ākulam
6. tena cinnabhaḥ idam ābhāsam svapnavat paśyati
svarūpamātrakacanam ākāravat iva ākulam
6. Therefore, the consciousness-space perceives this as an appearance, similar to a dream. This is merely a manifestation of its own essential nature, which, though appearing with forms, is (in fact) agitated or confused.
भानमाभानमात्रत्वमिदं यत्तच्चिदात्मना ।
नभसा स्वप्नशब्देन कथ्यते जगदाकृतिः ॥ ७ ॥
bhānamābhānamātratvamidaṃ yattaccidātmanā ,
nabhasā svapnaśabdena kathyate jagadākṛtiḥ 7
7. bhānam ābhānamātratvam idam yat tat cidātmanā
nabhasā svapnaśabdena kathyate jagadākṛtiḥ
7. idam bhānam ābhānamātratvam yat tat cidātmanā
nabhasā svapnaśabdena jagadākṛtiḥ kathyate
7. This manifestation, which is merely an appearance, is described by the conscious self (ātman) as the 'form of the world' (jagadākṛtiḥ), by the ether (nabhasā), or by the term 'dream' (svapnaśabdena).
यदेतद्वेदनं नाम चिद्व्योम्नो व्योमनिर्मलम् ।
एतदन्तश्चितो रूपं स्वप्नो जगदिति स्थितम् ॥ ८ ॥
yadetadvedanaṃ nāma cidvyomno vyomanirmalam ,
etadantaścito rūpaṃ svapno jagaditi sthitam 8
8. yat etat vedanam nāma cidvyomnaḥ vyomanirmalam
etat antaḥ citaḥ rūpam svapnaḥ jagat iti sthitam
8. yat etat vedanam nāma cidvyomnaḥ vyomanirmalam
etat antaḥ citaḥ rūpam svapnaḥ jagat iti sthitam
8. That which is called 'cognition' (vedanam), being the consciousness-ether (cidvyomnaḥ) pure as space, is, within this (cognition), the form of consciousness (cit), and this is established as 'dream' and 'world'.
एतस्मिन्नेव तेनाथ स्वभावकचने तते ।
चिद्रूपेण कृताः संज्ञाः पृथक्पृथ्व्यादिका इमाः ॥ ९ ॥
etasminneva tenātha svabhāvakacane tate ,
cidrūpeṇa kṛtāḥ saṃjñāḥ pṛthakpṛthvyādikā imāḥ 9
9. etasmin eva tena atha svabhāvakacane tate
cidrūpeṇa kṛtāḥ saṃjñāḥ pṛthak pṛthivyādikāḥ imāḥ
9. atha etasmin eva tena cidrūpeṇa tate svabhāvakacane
imāḥ pṛthak pṛthivyādikāḥ saṃjñāḥ kṛtāḥ
9. Then, in this very (consciousness), when its intrinsic nature (svabhāva) is expanded, these separate designations, such as 'earth' and so forth, are created by the form of consciousness (cit).
चिद्भानमेव तत्स्वप्नजगच्छब्दैः प्रकथ्यते ।
भानं चास्याः स्वभावः खं तत्कदाचिन्न शाम्यति ॥ १० ॥
cidbhānameva tatsvapnajagacchabdaiḥ prakathyate ,
bhānaṃ cāsyāḥ svabhāvaḥ khaṃ tatkadācinna śāmyati 10
10. citbhānam eva tat svapnajagacchabdaiḥ prakathyate
bhānam ca asyāḥ svabhāvaḥ kham tat kadācit na śāmyati
10. tat citbhānam eva svapnajagacchabdaiḥ prakathyate ca
asyāḥ bhānam svabhāvaḥ kham tat kadācit na śāmyati
10. This very manifestation of consciousness (cit) is described by the terms 'dream' and 'world'. And this manifestation (bhānam) is its intrinsic nature (svabhāva), like space (kham), and that (nature) never ceases.
बह्वयः सर्गदृशो भिन्ना ब्रह्मेव ब्रह्मखे च ताः ।
शून्यतानभसी वातस्तिष्ठन्ति च विशन्ति च ॥ ११ ॥
bahvayaḥ sargadṛśo bhinnā brahmeva brahmakhe ca tāḥ ,
śūnyatānabhasī vātastiṣṭhanti ca viśanti ca 11
11. bahvayaḥ sargadṛśaḥ bhinnāḥ brahma iva brahmakhe ca
tāḥ | śūnyatānabhasī vātaḥ tiṣṭhanti ca viśanti ca
11. tāḥ bahvayaḥ bhinnāḥ sargadṛśaḥ ca brahmakhe brahma iva
(vartante) śūnyatānabhasī vātaḥ (iva) tiṣṭhanti ca viśanti ca
11. Many diverse perspectives on creation emerge. These views are like Brahman itself within the infinite space of Brahman. Just like the wind in an empty sky, they both arise and dissolve.
श्रीराम उवाच ।
सर्गाणां कोटयः प्रोक्ता भगवन्भवता किल ।
काश्चिद्ब्रह्माण्डकोशस्थाः काश्चिदण्डविवर्जिताः ॥ १२ ॥
śrīrāma uvāca ,
sargāṇāṃ koṭayaḥ proktā bhagavanbhavatā kila ,
kāścidbrahmāṇḍakośasthāḥ kāścidaṇḍavivarjitāḥ 12
12. śrīrāmaḥ uvāca | sargāṇāṃ koṭayaḥ proktāḥ bhagavan bhavatā
kila | kāḥ cit brahmāṇḍakośasthāḥ kāḥ cit aṇḍavivarjitāḥ
12. bhagavan bhavatā sargāṇāṃ koṭayaḥ proktāḥ kila kāḥ cit
brahmāṇḍakośasthāḥ (santīti) kāḥ cit aṇḍavivarjitāḥ (ca santīti)
12. Śrī Rāma said: "O Lord (Bhagavan), indeed, you have spoken of millions (koṭi) of creations (sarga). Some of these reside within the shell of a cosmic egg (brahmāṇḍa), while others exist without any cosmic egg."
काश्चिन्महीकोशगताः काश्चिदाकाशसंस्थिताः ।
तेजःकोशगताः काश्चित्काश्चित्पवनकोशगाः ॥ १३ ॥
kāścinmahīkośagatāḥ kāścidākāśasaṃsthitāḥ ,
tejaḥkośagatāḥ kāścitkāścitpavanakośagāḥ 13
13. kāḥ cit mahīkośagatāḥ kāḥ cit ākāśasaṃsthitāḥ
| tejaḥkośagatāḥ kāḥ cit kāḥ cit pavanakośagāḥ
13. kāḥ cit mahīkośagatāḥ (santīti)
kāḥ cit ākāśasaṃsthitāḥ (santīti)
kāḥ cit tejaḥkośagatāḥ (santīti)
kāḥ cit pavanakośagāḥ (santīti)
13. Some (creations) are contained within the shell of the earth, some are situated in space (ākāśa), some are found within the sheath of light, and some move within the sheath of wind.
काश्चिद्व्योमस्थभूपीठा ऊर्ध्वाधस्थविनिश्चयाः ।
बुध्नाकाशादूर्ध्वखुरा लम्बमानवनाचलाः ॥ १४ ॥
kāścidvyomasthabhūpīṭhā ūrdhvādhasthaviniścayāḥ ,
budhnākāśādūrdhvakhurā lambamānavanācalāḥ 14
14. kāḥ cit vyomasthabhūpīṭhāḥ ūrdhvādhasthaviniścayāḥ
| budhnākāśāt ūrdhvakhurāḥ lambamānavanācalāḥ
14. kāḥ cit vyomasthabhūpīṭhāḥ
ūrdhvādhasthaviniścayāḥ (santīti)
budhnākāśāt ūrdhvakhurāḥ (ca santīti)
lambamānavanācalāḥ (ca santīti)
14. Some (creations) have terrestrial platforms located in space (vyoman), with their upward and downward orientations firmly established. Others have their bases from a base-space, appearing like upward-pointing hooves, and possess hanging forests and mountains.
काश्चिद्वातात्मभूतौघाः काश्चिन्नित्यं तमोधराः ।
व्योमसंस्थानकाः काश्चित्काश्चित्क्रिमिकुलाकुलाः ॥ १५ ॥
kāścidvātātmabhūtaughāḥ kāścinnityaṃ tamodharāḥ ,
vyomasaṃsthānakāḥ kāścitkāścitkrimikulākulāḥ 15
15. kāścit vātātmabhūtaughāḥ kāścit nityam tamodharāḥ
vyomasaṃsthānakāḥ kāścit kāścit kṛmikulākulāḥ
15. kāścit vātātmabhūtaughāḥ kāścit nityam tamodharāḥ
kāścit vyomasaṃsthānakāḥ kāścit kṛmikulākulāḥ
15. Some are like masses of wind-beings, others are perpetually dark (tamas), some are situated in space, and still others are teeming with swarms of worms.
काश्चिदाकाशकोशस्थाः काश्चिच्चोपलकोशगाः ।
काश्चित्सकुण्डकोशस्थाः काश्चित्खे खगवत्स्थिताः ॥ १६ ॥
kāścidākāśakośasthāḥ kāściccopalakośagāḥ ,
kāścitsakuṇḍakośasthāḥ kāścitkhe khagavatsthitāḥ 16
16. kāścit ākāśakośasthāḥ kāścit ca upalakośagāḥ kāścit
sakuṇḍakośasthāḥ kāścit khe khagavat sthitāḥ
16. kāścit ākāśakośasthāḥ kāścit ca upalakośagāḥ kāścit
sakuṇḍakośasthāḥ kāścit khe khagavat sthitāḥ
16. Some are situated in spatial envelopes, others reside within rock-shells, some are placed in container-like casings, and some exist in space like birds.
तासां मध्ये यथा हीदं ब्रह्माण्डं यादृशं स्थितम् ।
अस्माकं भगवंस्तन्मे ब्रूहि तत्त्वविदां वर ॥ १७ ॥
tāsāṃ madhye yathā hīdaṃ brahmāṇḍaṃ yādṛśaṃ sthitam ,
asmākaṃ bhagavaṃstanme brūhi tattvavidāṃ vara 17
17. tāsām madhye yathā hi idam brahmāṇḍam yādṛśam sthitam
asmākam bhagavan tat me brūhi tattvavidām vara
17. bhagavan tattvavidām vara tāsām madhye idam asmākam
brahmāṇḍam yathā yādṛśam hi sthitam tat me brūhi
17. Among those (worlds), O Lord, O best among the knowers of truth (tattva), please tell me how this cosmic egg (brahmāṇḍa) of ours is situated and of what nature it is.
श्रीवसिष्ठ उवाच ।
यदपूर्वमदृष्टं वा नानुभूतं न वा श्रुतम् ।
तद्वर्ण्यते सुदृष्टान्तैर्गृह्यते च तदूह्यते ॥ १८ ॥
śrīvasiṣṭha uvāca ,
yadapūrvamadṛṣṭaṃ vā nānubhūtaṃ na vā śrutam ,
tadvarṇyate sudṛṣṭāntairgṛhyate ca tadūhyate 18
18. śrī vasiṣṭha uvāca yat apūrvam adṛṣṭam vā na anubhūtam na
vā śrutam tat varṇyate sudṛṣṭāntaiḥ gṛhyate ca tat ūhyate
18. śrī vasiṣṭha uvāca yat apūrvam adṛṣṭam vā na anubhūtam vā na
śrutam tat sudṛṣṭāntaiḥ varṇyate ca gṛhyate tat ca ūhyate
18. Śrī Vasiṣṭha said: That which is unprecedented or unseen, neither experienced nor heard, is described with apt illustrations, and thereby it is understood and inferred.
इदं तु राम ब्रह्माण्डमागमैर्मुनिभिः सुरैः ।
शतशो वर्णितं तच्च ज्ञातमेतत्त्वयाऽखिलम् ॥ १९ ॥
idaṃ tu rāma brahmāṇḍamāgamairmunibhiḥ suraiḥ ,
śataśo varṇitaṃ tacca jñātametattvayā'khilam 19
19. idam tu rāma brahmāṇḍam āgamaiḥ munibhiḥ suraiḥ
śataśaḥ varṇitam tat ca jñātam etat tvayā akhilam
19. rāma idam tu brahmāṇḍam āgamaiḥ munibhiḥ suraiḥ
śataśaḥ varṇitam ca etat akhilam tvayā jñātam
19. O Rāma, this universe (brahmāṇḍa) has been described in hundreds of ways by scriptures (āgama), sages, and gods. And all of this is already known to you.
यथेदं भवता ज्ञातमागमैर्वर्णितं यथा ।
स्थितं तदेतदखिलं किमन्यदिह वर्ण्यते ॥ २० ॥
yathedaṃ bhavatā jñātamāgamairvarṇitaṃ yathā ,
sthitaṃ tadetadakhilaṃ kimanyadiha varṇyate 20
20. yathā idam bhavatā jñātam āgamaiḥ varṇitam yathā
sthitam tat etat akhilam kim anyat iha varṇyate
20. idam yathā bhavatā jñātam yathā āgamaiḥ varṇitam
tat etat akhilam sthitam iha anyat kim varṇyate
20. Just as this (universe) has been known by you, and just as it has been described by the scriptures (āgama), all of that stands (as truth). What else needs to be described here?
श्रीराम उवाच ।
कथमेतद्वद ब्रह्मन्संपन्नं चिन्महानभः ।
कियत्प्रमाणमेतद्वा कियत्कालं च वा स्थितम् ॥ २१ ॥
śrīrāma uvāca ,
kathametadvada brahmansaṃpannaṃ cinmahānabhaḥ ,
kiyatpramāṇametadvā kiyatkālaṃ ca vā sthitam 21
21. śrīrāmaḥ uvāca katham etat vada brahman sampannam
cinmahānabhaḥ kiyatpramāṇam etat vā kiyatkālam ca vā sthitam
21. śrīrāmaḥ uvāca brahman vada etat cinmahānabhaḥ katham
sampannam vā etat kiyatpramāṇam ca vā kiyatkālam sthitam
21. Śrī Rāma said: O Brahmin, tell me, how did this great sky of consciousness (cit) come into being? What is its extent, and for how long does it exist?
श्रीवसिष्ठ उवाच ।
अनादिनिधनं ब्रह्म नित्यमस्त्येतदव्ययम् ।
आदिमध्यान्तता नास्ति नाकाराः परमाम्बरे ॥ २२ ॥
śrīvasiṣṭha uvāca ,
anādinidhanaṃ brahma nityamastyetadavyayam ,
ādimadhyāntatā nāsti nākārāḥ paramāmbare 22
22. śrīvasiṣṭhaḥ uvāca anādinidhanam brahma nityam asti etat
avyayam ādimadhyāntatā na asti na ākārāḥ paramāmbare
22. śrīvasiṣṭhaḥ uvāca brahma anādinidhanam etat nityam
avyayam asti ādimadhyāntatā na asti na ākārāḥ paramāmbare
22. Śrī Vasiṣṭha said: The Brahman (brahman) is without beginning or end. It is eternal and imperishable. There is no beginning, middle, or end to it, nor are there any forms in the supreme ether.
ब्रह्माकाशमनाद्यन्तमेतदव्ययमाततम् ।
एतन्मयमिदं विश्वं विष्वगाद्यन्तवर्जितम् ॥ २३ ॥
brahmākāśamanādyantametadavyayamātatam ,
etanmayamidaṃ viśvaṃ viṣvagādyantavarjitam 23
23. brahmākāśam anādyantam etat avyayam ātatam
etanmayam idam viśvam viṣvag ādyantavarjitam
23. etat brahmākāśam anādyantam avyayam ātatam
idam viśvam etanmayam viṣvag ādyantavarjitam
23. This space of Brahman (brahman) is without beginning or end, imperishable, and all-pervading. This entire universe (viśva) consists of it, being without beginning or end in every direction.
परमस्यास्य चिद्व्योम्नः स्वयं यद्भानमात्मनि ।
तदेतद्विश्वमित्युक्तं स्वयं तेनैव तन्मृषा ॥ २४ ॥
paramasyāsya cidvyomnaḥ svayaṃ yadbhānamātmani ,
tadetadviśvamityuktaṃ svayaṃ tenaiva tanmṛṣā 24
24. paramasya asya cidvyomnaḥ svayam yat bhānam ātmani
tat etat viśvam iti uktam svayam tena eva tat mṛṣā
24. yat paramasya asya cidvyomnaḥ ātmani svayam bhānam
tat etat viśvam iti uktam tena eva svayam tat mṛṣā
24. That self-manifestation (bhāna) of this supreme consciousness-space (cidvyoman) within itself (ātman) is what is referred to as this universe (viśva). By that very manifestation, it is inherently unreal (mṛṣā).
पुरुषस्य यथा स्वप्नपुरसंदर्शनं तथा ।
तत्तस्य भानं पुरवत्तदिदं विश्वमुच्यते ॥ २५ ॥
puruṣasya yathā svapnapurasaṃdarśanaṃ tathā ,
tattasya bhānaṃ puravattadidaṃ viśvamucyate 25
25. puruṣasya yathā svapnapurasandarśanam tathā
tat tasya bhānam puravat tat idam viśvam ucyate
25. yathā puruṣasya svapnapurasandarśanam tathā
tat tasya bhānam puravat tat idam viśvam ucyate
25. Just as a person (puruṣa) experiences the vision of a dream-city, so too is its manifestation (bhāna) like a city; that is what this universe (viśva) is called.
कठिना नेह गिरयो न द्रवाणि जलानि च ।
न शून्यमेतदाकाशं कालो न कलनात्मकः ॥ २६ ॥
kaṭhinā neha girayo na dravāṇi jalāni ca ,
na śūnyametadākāśaṃ kālo na kalanātmakaḥ 26
26. kaṭhināḥ na iha girayaḥ na dravāṇi jalāni ca
na śūnyam etat ākāśam kālaḥ na kalanātmakaḥ
26. iha girayaḥ na kaṭhināḥ jalāni ca na dravāṇi
etat ākāśam na śūnyam kālaḥ na kalanātmakaḥ
26. Here, mountains are not solid, nor are waters fluid. This space (ākāśa) is not empty, and time (kāla) is not something that can be measured or calculated.
यद्यथा चाव्ययं यत्र स्वतः संचेतितं चिता ।
तत्तथा तत्र चित्तत्त्वे अलं शैलादिवत्स्थितम् ॥ २७ ॥
yadyathā cāvyayaṃ yatra svataḥ saṃcetitaṃ citā ,
tattathā tatra cittattve alaṃ śailādivatsthitam 27
27. yat yathā ca avyayam yatra svataḥ saṃcetitam citā
tat tathā tatra cittattve alam śailādivat sthitam
27. yatra ca yat avyayam yathā citā svataḥ saṃcetitam
tat tathā tatra cittattve śailādivat alam sthitam
27. Whatever is spontaneously perceived by consciousness (cit) as immutable, in whatever way and wherever it may be, that very thing is indeed perfectly established in the principle of consciousness (citta) in the same manner, just like a mountain.
अशिलैव शिला स्वप्ने नभ एवानभो यथा ।
भवेत्तथेह सर्गादि स्वप्ने दृश्यस्थितिश्चितौ ॥ २८ ॥
aśilaiva śilā svapne nabha evānabho yathā ,
bhavettatheha sargādi svapne dṛśyasthitiścitau 28
28. aśilā eva śilā svapne nabhaḥ eva anabhaḥ yathā
bhavet tathā iha sargādi svapne dṛśyasthitiḥ citau
28. yathā svapne aśilā eva śilā nabhaḥ eva anabhaḥ
bhavet tathā iha citau sargādi dṛśyasthitiḥ svapne
28. Just as a non-stone appears as a stone in a dream, and the sky appears as a non-sky, so too, here in consciousness (cit), the creation of the universe (sarga) and the existence of the visible world are like a dream.
अनाकारैव चिच्छान्ता स्वप्नवत्यत्स्वचेतनम् ।
वेत्ति तज्जगदित्युक्तं तच्चानाकारमेव सत् ॥ २९ ॥
anākāraiva cicchāntā svapnavatyatsvacetanam ,
vetti tajjagadityuktaṃ taccānākārameva sat 29
29. anākārā eva cit śāntā svapnavat yat sva-cetanam
vetti tat jagat iti uktam tat ca anākāram eva sat
29. anākārā eva śāntā cit svapnavat yat sva-cetanam
tat jagat vetti iti uktam ca tat anākāram eva sat
29. Formless and tranquil consciousness (cit) itself, like a dream, perceives that which is its own self-consciousness as the world. It is said that this (world) is also formless existence (sat) itself.
वायोः स्पन्दो यथान्तस्थो वात एव निरन्तरः ।
तथेदं ब्रह्मणि ब्रह्म न चोदेति न शाम्यति ॥ ३० ॥
vāyoḥ spando yathāntastho vāta eva nirantaraḥ ,
tathedaṃ brahmaṇi brahma na codeti na śāmyati 30
30. vāyoḥ spandaḥ yathā antaḥsthaḥ vātaḥ eva nirantaraḥ
tathā idam brahmaṇi brahma na ca udeti na śāmyati
30. yathā vāyoḥ antaḥsthaḥ spandaḥ eva nirantaraḥ vātaḥ
tathā idam brahmaṇi brahma ca na udeti na śāmyati
30. Just as the vibration (spanda) of the wind, though inherent, is nothing but continuous wind itself, so too, this (universe) in Brahman is (nothing but) Brahman; it neither arises nor ceases.
द्रवत्वमम्भसि यथा शून्यत्वं नभसो यथा ।
यथा वस्तुनि वस्तुत्वं ब्रह्मणीदं जगत्तथा ॥ ३१ ॥
dravatvamambhasi yathā śūnyatvaṃ nabhaso yathā ,
yathā vastuni vastutvaṃ brahmaṇīdaṃ jagattathā 31
31. dravatvam ambhasi yathā śūnyatvam nabhasaḥ yathā
yathā vastuni vastutvam brahmaṇi idam jagat tathā
31. yathā dravatvam ambhasi yathā śūnyatvam nabhasaḥ
yathā vastuni vastutvam tathā idam jagat brahmaṇi
31. Just as fluidity is inherent in water, and emptiness in space, and the essential nature (vastutvam) in an object, so too is this universe (jagat) present in Brahman.
न प्रयातं न वाऽऽयातमकारणमकारणात् ।
न च नास्ति न वास्तीदं भिन्नं ब्रह्मपदे जगत् ॥ ३२ ॥
na prayātaṃ na vā''yātamakāraṇamakāraṇāt ,
na ca nāsti na vāstīdaṃ bhinnaṃ brahmapade jagat 32
32. na prayātam na vā āyātam akāraṇam akāraṇāt na ca
na asti na vā asti idam bhinnam brahmapade jagat
32. idam jagat na prayātam na vā āyātam na akāraṇam na vā
akāraṇāt ca na asti na vā asti na bhinnam brahmapade
32. This universe (jagat) has neither departed nor arrived. It is not without a cause, nor does it arise from a causeless source. It neither exists nor does not exist, nor is it distinct from the state of Brahman (brahmapada).
न चानादि निराभासं निराकारं चिदम्बरम् ।
दृशः कारणमन्यस्याः क्वचिद्भवितुमर्हति ॥ ३३ ॥
na cānādi nirābhāsaṃ nirākāraṃ cidambaram ,
dṛśaḥ kāraṇamanyasyāḥ kvacidbhavitumarhati 33
33. na ca anādi nirābhāsam nirākāram cidambaram
dṛśaḥ kāraṇam anyasyāḥ kvacit bhavitum arhati
33. ca anādi nirābhāsam nirākāram cidambaram
anyasyāḥ dṛśaḥ kāraṇam kvacit bhavitum na arhati
33. And the beginningless (anādi), without manifestation (nirābhāsam), formless (nirākāram), and pure consciousness (cidambaram) cannot ever be the cause of any other perception (dṛś).
तस्माद्यथावयविनोऽवयवाः स्वात्ममात्रकाः ।
तथानवयवे ब्रह्मव्योस्नि व्योम जगत्स्थितम् ॥ ३४ ॥
tasmādyathāvayavino'vayavāḥ svātmamātrakāḥ ,
tathānavayave brahmavyosni vyoma jagatsthitam 34
34. tasmāt yathā avayavinaḥ avayavāḥ svātmamātrakāḥ
tathā anavayave brahmavyosni vyoma jagat sthitam
34. tasmāt yathā avayavinaḥ avayavāḥ svātmamātrakāḥ
tathā anavayave brahmavyosni jagat vyoma sthitam
34. Therefore, just as the parts (avayava) of a whole (avayavin) are merely the very essence of that whole, similarly, the universe (jagat) exists as (like) space (vyoma) within the partless Brahman-space (brahmavyoman).
सर्वं शान्तं निरालम्बं ज्ञप्तिमात्रमनामयम् ।
नेह सत्ता न वासत्ता न च नानास्ति किंचन ॥ ३५ ॥
sarvaṃ śāntaṃ nirālambaṃ jñaptimātramanāmayam ,
neha sattā na vāsattā na ca nānāsti kiṃcana 35
35. sarvam śāntam nirālambam jñaptimātram anāmayam |
na iha sattā na vā asattā na ca nānā asti kiṃcana
35. iha sarvam śāntam nirālambam jñaptimātram anāmayam (asti).
na sattā (asti),
na vā asattā (asti),
na ca kiṃcana nānā asti.
35. Here, everything is tranquil, without support, pure consciousness, and free from affliction. There is neither existence (sattā) nor non-existence (asattā), nor any multiplicity whatsoever.
संकल्पस्वप्ननगरनृत्तवत्सर्वमाततम् ।
स्थितमेव समं शान्तमाकाशमजमव्ययम् ॥ ३६ ॥
saṃkalpasvapnanagaranṛttavatsarvamātatam ,
sthitameva samaṃ śāntamākāśamajamavyayam 36
36. saṅkalpa-svapna-nagara-nṛtta-vat sarvam ātatam |
sthitam eva samam śāntam ākāśam ajam avyayam ||
36. sarvam saṅkalpa-svapna-nagara-nṛtta-vat ātatam (bhavati).
tat eva (sat) samam śāntam ākāśam ajam avyayam sthitam (bhavati).
36. Everything is spread out like a dance in a city of dreams born of imagination (saṅkalpa). Yet, it remains uniformly tranquil, like space (ākāśa), unborn, and imperishable.
परमचिदम्बरहृदयं चित्त्वाद्यत्कचति कान्तममलमलम् ।
तदिदं जगदिति कलितं तेनैव तदात्मरूपमाकल्पम् ॥ ३७ ॥
paramacidambarahṛdayaṃ cittvādyatkacati kāntamamalamalam ,
tadidaṃ jagaditi kalitaṃ tenaiva tadātmarūpamākalpam 37
37. parama-cit-ambara-hṛdayam cittvāt
yat kacati kāntam amalam alam
| tat idam jagat iti kalitam
tena eva tad-ātma-rūpam ākalpam ||
37. yat parama-cit-ambara-hṛdayam cittvāt kāntam amalam alam kacati,
tat idam jagat iti kalitam.
tena eva tad-ātma-rūpam ākalpam (bhavati).
37. That which shines beautifully, pure, and abundantly as the supreme heart of the space of consciousness (cit), emanating from consciousness, that very thing is conceived as this world (jagat), identical in nature (ātman) to it, and lasting until the end of a cosmic age (kalpa).

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 (current chapter) Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216