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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-207

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श्रीवसिष्ठ उवाच ।
श्रृणु राजन्यथा स्पष्टमेतत्ते कथयाम्यहम् ।
येन ते सर्वसंदेहा यास्यन्त्यलममूलताम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
śrṛṇu rājanyathā spaṣṭametatte kathayāmyaham ,
yena te sarvasaṃdehā yāsyantyalamamūlatām 1
1. śrīvasiṣṭhaḥ uvāca śṛṇu rājan yathā spaṣṭam etat te
kathayāmi aham yena te sarvasandeḥāḥ yāsyanti alam amūlatām
1. śrīvasiṣṭhaḥ uvāca rājan śṛṇu aham yathā etat spaṣṭam te
kathayāmi yena te sarvasandeḥāḥ alam amūlatām yāsyanti
1. Śrī Vasiṣṭha said: O King, listen, I will clearly explain this to you, so that all your doubts will utterly lose their foundation.
सर्वे तावज्जगद्भावा असद्रूपाः सदैव हि ।
सद्रूपाश्च सदैवेमे यथासवेदनं स्थितेः ॥ २ ॥
sarve tāvajjagadbhāvā asadrūpāḥ sadaiva hi ,
sadrūpāśca sadaiveme yathāsavedanaṃ sthiteḥ 2
2. sarve tāvat jagadbhāvāḥ asadrūpāḥ sadā eva hi
sadrūpāḥ ca sadā eva ime yathāsaṃvedanam sthiteḥ
2. hi tāvat sarve jagadbhāvāḥ sadā eva asadrūpāḥ ca
ime sadā eva sadrūpāḥ sthiteḥ yathāsaṃvedanam
2. Indeed, all worldly phenomena are always of an unreal form. Yet, these very (phenomena) are always of a real form, depending on how their existence is perceived.
इदमित्थमिति प्रोता यत्र संवित्तदेव तत् ।
भवत्यवश्यं तत्त्वङ्ग सदेवास्त्वसदेव वा ॥ ३ ॥
idamitthamiti protā yatra saṃvittadeva tat ,
bhavatyavaśyaṃ tattvaṅga sadevāstvasadeva vā 3
3. idam ittham iti protā yatra saṃvit tat eva tat
bhavati avaśyam tattvaṅga sat eva astu asat eva vā
3. yatra saṃvit idam ittham iti protā tat eva tat bhavati
tattvaṅga avaśyam tat sat eva astu vā asat eva astu
3. Where consciousness (saṃvit) is imbued with the perception 'this is thus', that very (perception) becomes the reality itself. O dear one, that (reality) necessarily exists, whether as real or as unreal.
ईदृक्स्वभावा संवित्तिस्तया देहो विभाव्यते ।
एक एव स्वरूपेण तस्यास्ते न च तद्विदा ॥ ४ ॥
īdṛksvabhāvā saṃvittistayā deho vibhāvyate ,
eka eva svarūpeṇa tasyāste na ca tadvidā 4
4. īdṛksvabhāvā saṃvittiḥ tayā dehaḥ vibhāvyate
ekaḥ eva svarūpeṇa tasyāḥ aste na ca tadvidā
4. saṃvittiḥ īdṛksvabhāvā.
tayā dehaḥ vibhāvyate.
dehaḥ svarūpeṇa tasyāḥ ekaḥ eva aste,
ca tadvidā na.
4. Consciousness (saṃvitti) is of such a nature that the body is perceived by it. This body, in its very essence, is one with that (consciousness); however, this is not so for one who knows the ultimate truth.
विदमेव विदुर्देहं स्वप्नादावितरेतरा ।
संवित्काचित्संभवति न चान्यास्ति शरीरता ॥ ५ ॥
vidameva vidurdehaṃ svapnādāvitaretarā ,
saṃvitkācitsaṃbhavati na cānyāsti śarīratā 5
5. vidam eva viduḥ deham svapna-ādau itaretarā
saṃvit kācit saṃbhavati na ca anyā asti śarīratā
5. svapna-ādau itaretarā vidam eva deham viduḥ.
kācit saṃvit saṃbhavati,
ca anyā śarīratā na asti.
5. In states like dream and others, people alternately identify the knowing (principle) itself with the body and the body with the knowing (principle). In reality, it is some consciousness (saṃvit) that manifests, and there is no other state of bodiliness (śarīratā) beyond it.
एवं यदेव विमलं वेदनं ब्रह्मसंज्ञितम् ।
तदेवेदं जगद्भाति तत्केव जगतोऽन्यता ॥ ७ ॥
evaṃ yadeva vimalaṃ vedanaṃ brahmasaṃjñitam ,
tadevedaṃ jagadbhāti tatkeva jagato'nyatā 7
7. evam yat eva vimalam vedanam brahma-saṃjñitam tat
eva idam jagat bhāti tataḥ kā iva jagataḥ anyatā
7. evam.
yat eva vimalam brahma-saṃjñitam vedanam,
tat eva idam jagat bhāti.
tataḥ jagataḥ kā iva anyatā?
7. Thus, whatever pure knowledge (vedanam) is called Brahman (brahman), that very same (knowledge) manifests as this world. What, then, could be the difference or otherness (anyatā) of the world from that (Brahman)?
एवं पूर्वापरं शुद्धमविकार्यजगत्स्थितेः ।
लोकवेदमहाशास्त्रैरनुभूतमुदाहृतम् ॥ ८ ॥
evaṃ pūrvāparaṃ śuddhamavikāryajagatsthiteḥ ,
lokavedamahāśāstrairanubhūtamudāhṛtam 8
8. evam pūrvāparam śuddham avikāri a-jagat-sthiteḥ
loka-veda-mahāśāstraiḥ anubhūtam udāhṛtam
8. evam.
idam (Brahman) pūrvāparam śuddham,
ca ajagatsthiteḥ avikāri.
idam loka-veda-mahāśāstraiḥ anubhūtam udāhṛtam.
8. Thus, this (ultimate reality) is pure, transcending all temporal distinctions (pūrvāparam), and is immutable because of the non-existence of the world (ajagatsthiteḥ). It has been experienced and declared by the great scriptures (śāstra), both secular and Vedic.
अपलाप्यैव ये मूढा अन्धकूपकमेकवत् ।
समस्तभूतसंवित्तौ रूढपूर्णं महात्मभिः ॥ ९ ॥
apalāpyaiva ye mūḍhā andhakūpakamekavat ,
samastabhūtasaṃvittau rūḍhapūrṇaṃ mahātmabhiḥ 9
9. apalāpya eva ye mūḍhāḥ andhakūpakam ekavat
samastabhūtasaṃvittau rūḍhapūrṇam mahātmabhiḥ
9. ye mūḍhāḥ andhakūpakam ekavat mahātmabhiḥ
rūḍhapūrṇam samastabhūtasaṃvittau eva apalāpya
9. Those deluded individuals who, like a blind well, deny the fully established and pervasive consciousness (saṃvitti) of all beings - a truth recognized by great souls (mahātman) -
वर्तमानानुभवनमात्रमोहप्रमाणकाः ।
शरीरकारणा संविदिति मोहमुपागताः ॥ १० ॥
vartamānānubhavanamātramohapramāṇakāḥ ,
śarīrakāraṇā saṃviditi mohamupāgatāḥ 10
10. vartamānānubhavanamātramohapramāṇakāḥ
śarīrakāraṇā saṃvit iti moham upāgatāḥ
10. (te ca) vartamānānubhavanamātramohapramāṇakāḥ (santi,
tathā ca) saṃvit śarīrakāraṇā iti moham upāgatāḥ
10. [who] have fallen into delusion, for whom the sole authority is the delusion of present experience, and who believe that consciousness (saṃvit) is caused by the body.
उन्मत्ता एव तेऽज्ञास्ते योग्या नास्मत्कथासु ते ।
अक्षीबक्षीबयोर्मूढबुद्धयोः कैव संकथा ॥ ११ ॥
unmattā eva te'jñāste yogyā nāsmatkathāsu te ,
akṣībakṣībayormūḍhabuddhayoḥ kaiva saṃkathā 11
11. unmattāḥ eva te ajñāḥ te yogyāḥ na asmatkathāsu
te akṣība kṣībayoh mūḍhabuddhayoḥ kā eva saṃkathā
11. te ajñāḥ unmattāḥ eva; te asmatkathāsu na yogyāḥ.
akṣība kṣībayoh mūḍhabuddhayoḥ kā eva saṃkathā?
11. Indeed, those ignorant individuals are utterly mad; they are not suitable for our teachings. What kind of meaningful conversation, after all, can there be between a sober person and a drunkard, both being of foolish intellect?
यया विपश्चित्कथया सर्वसंशयसंक्षयः ।
न भवेत्र्त्रिषु लोकेषु ज्ञेया मूर्खकथैव सा ॥ १२ ॥
yayā vipaścitkathayā sarvasaṃśayasaṃkṣayaḥ ,
na bhavetrtriṣu lokeṣu jñeyā mūrkhakathaiva sā 12
12. yayā vipaścit kathayā sarvasaṃśayasaṃkṣayaḥ na
bhavet triṣu lokeṣu jñeyā mūrkakathā eva sā
12. yayā vipaścit kathayā sarvasaṃśayasaṃkṣayaḥ triṣu lokeṣu na bhavet,
sā eva mūrkakathā jñeyā.
12. A discourse by which the complete eradication of all doubts does not occur, even throughout the three worlds, should indeed be recognized as a foolish discourse.
प्रत्यक्षमात्रनिष्ठोऽसौ मूढास्थ इति वक्ति यत् ।
तेन निर्युक्तिनोक्तेन शिलासदृशवृत्तिना ॥ १३ ॥
pratyakṣamātraniṣṭho'sau mūḍhāstha iti vakti yat ,
tena niryuktinoktena śilāsadṛśavṛttinā 13
13. pratyakṣamātraniṣṭhaḥ asau mūḍhāsthāḥ iti vakti
yat | tena niryuktinā uktena śilāsadṛśavṛttinā
13. asau pratyakṣamātraniṣṭhaḥ yat mūḍhāsthāḥ iti vakti,
tena niryuktinā śilāsadṛśavṛttinā uktena (bhavati).
13. Regarding him who is solely fixated on direct perception (pratyakṣa) and declares, 'this is for fools': by this statement, which is made without proper justification and by one whose conduct is as rigid as a stone.
प्रोक्तः सर्वविरुद्धेन सोऽज्ञः कूपान्धदर्दुरः ।
पूर्वापरधियं त्यक्त्वा वर्तमाने मतिस्थितः ॥ १४ ॥
proktaḥ sarvaviruddhena so'jñaḥ kūpāndhadarduraḥ ,
pūrvāparadhiyaṃ tyaktvā vartamāne matisthitaḥ 14
14. proktaḥ sarvaviruddhena saḥ ajñaḥ kūpāndhadarduraḥ
| pūrvāparadhiyam tyaktvā vartamāne matisthitaḥ
14. saḥ ajñaḥ kūpāndhadarduraḥ sarvaviruddhena proktaḥ,
(yaḥ) pūrvāparadhiyam tyaktvā vartamāne matisthitaḥ.
14. He is called by one who contradicts everything an ignorant person, like a blind frog in a well, whose mind, having forsaken the understanding of prior and subsequent matters, is fixed solely on the present.
वेदा लोकादयश्चैते पृष्टाः स्वानुभवान्विताम् ।
वदन्तीमां दृशं सर्वे यथा नश्यन्ति संशयाः ॥ १५ ॥
vedā lokādayaścaite pṛṣṭāḥ svānubhavānvitām ,
vadantīmāṃ dṛśaṃ sarve yathā naśyanti saṃśayāḥ 15
15. vedāḥ lokādayaḥ ca ete pṛṣṭāḥ svānubhavānvitām
vadanti imām dṛśam sarve yathā naśyanti saṃśayāḥ
15. ca ete vedāḥ lokādayaḥ sarve pṛṣṭāḥ svānubhavānvitām imām dṛśam vadanti,
yathā saṃśayāḥ naśyanti.
15. And these Vedas, as well as various schools of thought (lokādayaḥ), when questioned, all proclaim this understanding - which is imbued with their own direct experience - in such a way that all doubts are completely dispelled.
ब्रह्मणो ब्रह्मरूपस्य संकल्पनगरं ततम् ।
इदं तावज्जगद्भानं तव स्वप्नपुरं यथा ॥ १७ ॥
brahmaṇo brahmarūpasya saṃkalpanagaraṃ tatam ,
idaṃ tāvajjagadbhānaṃ tava svapnapuraṃ yathā 17
17. brahmaṇaḥ brahmarūpasya saṃkalpanagaram tatam
| idam tāvat jagadbhānam tava svapnapuraṃ yathā
17. brahmaṇaḥ brahmarūpasya tatam saṃkalpanagaram (asti).
idam jagadbhānam tāvat tava svapnapuraṃ yathā (asti).
17. This entire manifestation of the world is, for now, like your dream-city; it is an extensive city born of the creative intention (saṃkalpa) of Brahman, who is of the very nature of Brahman (the Ultimate Reality).
तत्समस्तं सदैवेदं चिन्मात्रात्म निरन्तरम् ।
भवत्यत्र न ते भ्रान्तिः स्वे स्वप्ननगरे यथा ॥ १८ ॥
tatsamastaṃ sadaivedaṃ cinmātrātma nirantaram ,
bhavatyatra na te bhrāntiḥ sve svapnanagare yathā 18
18. tat samastam sadā eva idam cinmātrātma nirantaram
bhavati atra na te bhrāntiḥ sve svapnanagare yathā
18. idam samastam tat sadā eva cinmātrātma nirantaram
bhavati atra te bhrāntiḥ na yathā sve svapnanagare
18. This entire universe is always, and without interruption, fundamentally constituted of pure consciousness (cit) as its very essence (ātman). In this reality, there is no illusion for you, just as there is none in one's own dream city.
तत्र तावद्दिशः शैलाः पृथ्व्यादि नगरादि च ।
सर्वं चिन्मयमाकाशमिति ते स्वानुभूतिमत् ॥ १९ ॥
tatra tāvaddiśaḥ śailāḥ pṛthvyādi nagarādi ca ,
sarvaṃ cinmayamākāśamiti te svānubhūtimat 19
19. tatra tāvat diśaḥ śailāḥ pṛthvī ādi nagara ādi
ca sarvam cinmayam ākāśam iti te svānubhūtimat
19. tatra tāvat diśaḥ śailāḥ pṛthvī ādi nagara ādi
ca sarvam cinmayam ākāśam iti te svānubhūtimat
19. There, indeed, the directions, the mountains, the earth and so forth, the cities and so forth - all of this is made of consciousness (cit), like space (ākāśa) itself. This is your own direct experience (svānubhūti).
संविद्व्योम घनं ब्रह्म तत्सकल्पपुरं विराट् ।
शुद्धसंविन्मयो ब्रह्मा तदिदं जगदुच्यते ॥ २० ॥
saṃvidvyoma ghanaṃ brahma tatsakalpapuraṃ virāṭ ,
śuddhasaṃvinmayo brahmā tadidaṃ jagaducyate 20
20. saṃvidvyoma ghanam brahma tat saṃkalpapuraṃ virāṭ
śuddhasaṃvinmayaḥ brahmā tat idam jagat ucyate
20. saṃvidvyoma ghanam brahma tat saṃkalpapuraṃ virāṭ (bhavati).
idam jagat tat śuddhasaṃvinmayaḥ brahmā ucyate
20. This vast expanse of consciousness (saṃvid-vyoma) is the solid (ghana) ultimate reality (Brahman). That is the cosmic city of creative intention (saṃkalpa), the Universal Form (Virāṭ). Indeed, this entire universe (jagat) is spoken of as Brahmā, who is composed solely of pure consciousness (saṃvid).
ब्राह्मे संकल्पनगरे यद्यत्संकल्पितं यथा ।
तथानुभूयते तत्तत्त्वत्संकल्पपुरे यथा ॥ २१ ॥
brāhme saṃkalpanagare yadyatsaṃkalpitaṃ yathā ,
tathānubhūyate tattattvatsaṃkalpapure yathā 21
21. brāhme saṃkalpanagare yat yat saṃkalpitam yathā
tathā anubhūyate tat tat tvat saṃkalpapure yathā
21. yathā tvat saṃkalpapure,
yathā yat yat saṃkalpitam (bhavati),
tathā tat tat brāhme saṃkalpanagare anubhūyate
21. In the creative city of Brahmā's (Brahmā) intention (saṃkalpa), whatever is conceived, in whatever manner, is experienced in exactly that way, just as it is in your own mind's city of intention (saṃkalpa).
संकल्पनगरे यद्यद्यथा संकल्प्यते तथा ।
तत्तथास्त्येव च तदा त्वत्संकल्पपुरे यथा ॥ २२ ॥
saṃkalpanagare yadyadyathā saṃkalpyate tathā ,
tattathāstyeva ca tadā tvatsaṃkalpapure yathā 22
22. saṅkalpanagare yat yat yathā saṅkalpyate tathā
tat tathā asti eva ca tadā tvatsaṅkalpapure yathā
22. saṅkalpanagare yat yat yathā saṅkalpyate tathā
tat eva tadā asti ca yathā tvatsaṅkalpapure
22. In the city of intention (saṅkalpa), whatever is conceived, just so it exists. That indeed manifests at that very moment, just as it does in your own city of intention (saṅkalpa).
तस्माद्देहस्य नियतौ यथेतौ ब्रह्मणा चिता ।
स्पन्दास्पन्दौ कल्पितौ द्वौ स तथैवानुभूतवान् ॥ २३ ॥
tasmāddehasya niyatau yathetau brahmaṇā citā ,
spandāspandau kalpitau dvau sa tathaivānubhūtavān 23
23. tasmāt dehasya niyatau yathā etau brahmaṇā citā
spandāspandau kalpitau dvau saḥ tathā eva anubhūtavān
23. tasmāt dehasya niyatau yathā etau spandāspandau dvau
brahmaṇā citā kalpitau saḥ tathā eva anubhūtavān
23. Therefore, regarding the intrinsic nature (dharma) of the body, just as these two states – movement and non-movement – were conceived by Brahman, so he experienced them in precisely that manner.
महाप्रलयपर्यन्ते पुनः सर्गः प्रवर्तते ।
समस्तकारणाभावाद्द्रव्यं तावन्न विद्यते ॥ २४ ॥
mahāpralayaparyante punaḥ sargaḥ pravartate ,
samastakāraṇābhāvāddravyaṃ tāvanna vidyate 24
24. mahāpralayaparyante punaḥ sargaḥ pravartate
samastakāraṇābhāvāt dravyam tāvat na vidyate
24. mahāpralayaparyante punaḥ sargaḥ pravartate
samastakāraṇābhāvāt tāvat dravyam na vidyate
24. At the end of the great dissolution, creation commences again. Until then, due to the absence of all causes, substance (dravya) does not exist.
विमुक्तत्वात्प्रजेशस्यन च संभवति स्मृतिः ।
ब्रह्मैवेयमतो दीप्तिर्जगदित्येव भासते ॥ २५ ॥
vimuktatvātprajeśasyana ca saṃbhavati smṛtiḥ ,
brahmaiveyamato dīptirjagadityeva bhāsate 25
25. vimuktatvāt prajeśasya na ca saṃbhavati smṛtiḥ
brahma eva iyam ataḥ dīptiḥ jagat iti eva bhāsate
25. prajeśasya vimuktatvāt ca smṛtiḥ na saṃbhavati
ataḥ iyam dīptiḥ brahma eva jagat iti eva bhāsate
25. Due to the liberation (mokṣa) of the Lord of creatures (Prajāpati), memory (smṛti) does not arise (for him). Therefore, this very radiance is Brahman itself, and hence the world (jagat) appears as such.
तस्मादाद्यात्मना भातं स्वमेव ब्रह्मणा स्वतः ।
जगत्संकल्पनगरमिति बुद्धं च खेन खम् ॥ २६ ॥
tasmādādyātmanā bhātaṃ svameva brahmaṇā svataḥ ,
jagatsaṃkalpanagaramiti buddhaṃ ca khena kham 26
26. tasmāt ādyātmanā bhātam svam eva brahmaṇā svataḥ
jagat saṅkalpanagaram iti buddham ca khena kham
26. tasmāt jagat ādyātmanā svam eva bhātam brahmaṇā
svataḥ saṅkalpanagaram iti buddham ca khena kham
26. Therefore, the world, manifested by the primal Self (ātman) as its very own essence, appearing spontaneously through Brahman (brahman), is understood to be like a city created by imagination (saṃkalpa). And this perception is akin to space (kha) perceiving space (kha).
यथा संकल्पनगरं चिन्मात्रं भाति केवलम् ।
तथैवाकारणं भाति चिन्मात्रोन्मेषणं जगत् ॥ २७ ॥
yathā saṃkalpanagaraṃ cinmātraṃ bhāti kevalam ,
tathaivākāraṇaṃ bhāti cinmātronmeṣaṇaṃ jagat 27
27. yathā saṅkalpanagaram cinmātram bhāti kevalam
tathā eva akāraṇam bhāti cinmātromeṣaṇam jagat
27. yathā saṅkalpanagaram cinmātram kevalam bhāti
tathā eva jagat akāraṇam cinmātromeṣaṇam bhāti
27. Just as a city created by imagination (saṃkalpa) appears as nothing but consciousness (cit), so too does the world appear without a cause, as merely an unfolding of consciousness.
शरीरमस्तु वा मास्तु यत्र यत्रास्ति चिन्नभः ।
वेत्त्यात्मानं तत्र तत्र द्वैताद्वैतमयं जगत् ॥ २८ ॥
śarīramastu vā māstu yatra yatrāsti cinnabhaḥ ,
vettyātmānaṃ tatra tatra dvaitādvaitamayaṃ jagat 28
28. śarīram astu vā mā astu yatra yatra asti cinnabhaḥ
vetti ātmānam tatra tatra dvaitādvaitamayam jagat
28. śarīram astu vā mā astu yatra yatra cinnabhaḥ asti
tatra tatra jagat ātmānam dvaitādvaitamayam vetti
28. Whether a body exists or not, wherever the expanse of consciousness (cit-nabha) is present, there the world perceives the Self (ātman) as embodying both duality and non-duality.
तस्माद्यथा स्वप्नपुरं यथा संकल्पपत्तनम् ।
तथा पश्यति चिद्व्योम मरणानन्तरं जगत् ॥ २९ ॥
tasmādyathā svapnapuraṃ yathā saṃkalpapattanam ,
tathā paśyati cidvyoma maraṇānantaraṃ jagat 29
29. tasmāt yathā svapnapuram yathā saṅkalpapattanam
tathā paśyati cidvyoma maraṇānantaram jagat
29. tasmāt yathā svapnapuram yathā saṅkalpapattanam
tathā maraṇānantaram cidvyoma jagat paśyati
29. Therefore, just as a city in a dream (svapnapuram) or a city formed by imagination (saṃkalpapattanam) appears, similarly, the world appears to the consciousness-space (cit-vyoma) after death.
अपृथ्व्यादिमयं भाति पृथ्व्यादिमयवज्जगत् ।
यथेदमाऽऽप्रथमतो मृतस्याप्यखिलं तथा ॥ ३० ॥
apṛthvyādimayaṃ bhāti pṛthvyādimayavajjagat ,
yathedamā''prathamato mṛtasyāpyakhilaṃ tathā 30
30. apṛthvyādimayam bhāti pṛthvyādimayavat jagat |
yathā idam ā prathamataḥ mṛtasya api akhilam tathā
30. jagāt apṛthvyādimayam api pṛthvyādimayavat bhāti
yathā idam akhilam ā-prathamataḥ mṛtasya api tathā
30. The world (jagāt), though not truly composed of earth and other elements, appears as if it were. Similarly, just as this entire (world), from the very beginning, is non-existent for a dead person, so too (it is for the discerning).
देशकालौ न सर्गेण प्रबुद्धस्येव तौ यथा ।
अणुमात्रमपि व्याप्तौ तथैव परलोकिनः ॥ ३१ ॥
deśakālau na sargeṇa prabuddhasyeva tau yathā ,
aṇumātramapi vyāptau tathaiva paralokinaḥ 31
31. deśakālau na sargeṇa prabuddhasya iva tau yathā
| aṇumātram api vyāptau tathā eva paralokinaḥ
31. deśakālau sargeṇa na yathā prabuddhasya tau
aṇumātram api na vyāptau iva tathaiva paralokinaḥ
31. Space and time (deśakāla) are not products of creation (sarga). Just as for an enlightened (prabuddha) person, these two (space and time) do not seem to pervade or encompass even a particle, similarly, for one who has departed to the other world (paralokin), it is the same.
इदं प्रबुद्धविषये स्वानुभूतमपि स्फुटम् ।
जगन्न विद्यते किंचित्कारणं गगने यथा ॥ ३२ ॥
idaṃ prabuddhaviṣaye svānubhūtamapi sphuṭam ,
jaganna vidyate kiṃcitkāraṇaṃ gagane yathā 32
32. idam prabuddhaviṣaye svānubhūtam api sphuṭam
| jagat na vidyate kiñcit kāraṇam gagane yathā
32. idam prabuddhaviṣaye svānubhūtam api sphuṭam
(asti): jagat kiñcit kāraṇam gagane yathā na vidyate
32. In the sphere of an enlightened (prabuddha) person, this (truth) is clearly a self-experienced (svānubhūta) reality: the world (jagāt) does not exist with any (true) cause, just as (illusory appearances are without true cause) in the sky (gagane).
अप्रबुद्धस्यासदेव यथेदं भाति भासुरम् ।
तथैव सर्गवद्भाति व्योमैव परलोकिनः ॥ ३३ ॥
aprabuddhasyāsadeva yathedaṃ bhāti bhāsuram ,
tathaiva sargavadbhāti vyomaiva paralokinaḥ 33
33. aprabuddhasya asat eva yathā idam bhāti bhāsuram
| tathā eva sargavat bhāti vyoma eva paralokinaḥ
33. yathā idam bhāsuram (vastutaḥ asat eva) aprabuddhasya
bhāti tathaiva paralokinaḥ vyoma eva sargavat bhāti
33. Just as this shining (world), though truly non-existent, appears (real) to the unenlightened person, similarly, for one who has departed to the other world (paralokin), the very space (vyoma) appears as if it were a created (sarga) realm.
शुधराद्रियमाद्याढ्यं खमेव परलोकिनः ।
अभूतपूर्वमाभाति भूतपूर्ववदाततम् ॥ ३४ ॥
śudharādriyamādyāḍhyaṃ khameva paralokinaḥ ,
abhūtapūrvamābhāti bhūtapūrvavadātatam 34
34. śudharā-adriyādyāḍhyam kham eva paralokinaḥ
abhūtapūrvam ābhāti bhūtapūrvavat ātatam
34. paralokinaḥ kham eva śudharā-adriyādyāḍhyam
abhūtapūrvam bhūtapūrvavat ātatam ābhāti
34. To one whose mind is fixed on the afterlife, space (kham) itself appears, replete with earthly, mountainous, and the like things, manifesting as something unprecedented, yet vast and pervasive as if it had existed before.
मृतोऽयं पुनरुत्पन्नो यमलोके शुभाशुभम् ।
भुञ्जेऽहमित्यतिघनं मृतो भ्रान्तिं प्रपश्यति ॥ ३५ ॥
mṛto'yaṃ punarutpanno yamaloke śubhāśubham ,
bhuñje'hamityatighanaṃ mṛto bhrāntiṃ prapaśyati 35
35. mṛtaḥ ayam punar utpannaḥ yamaloke śubha-aśubham
bhuñje aham iti atighanam mṛtaḥ bhrāntim prapaśyati
35. ayam mṛtaḥ punar utpannaḥ (iti cintayan) yamaloke śubha-aśubham
aham bhuñje iti atighanam bhrāntim mṛtaḥ prapaśyati
35. This dead individual, who believes he is reborn, perceives an exceedingly dense delusion (bhrānti) where he thinks, 'I am experiencing the good and bad (karma) in Yama's realm.'
मोक्षोपायानादरिणामेष मोहो न शाम्यति ।
बोधादवासनत्वेन मोह एष प्रशाम्यति ॥ ३६ ॥
mokṣopāyānādariṇāmeṣa moho na śāmyati ,
bodhādavāsanatvena moha eṣa praśāmyati 36
36. mokṣa-upāya-anādarīṇām eṣaḥ mohaḥ na śāmyati
bodhāt avāsanatvena mohaḥ eṣaḥ praśāmyati
36. mokṣa-upāya-anādarīṇām eṣaḥ mohaḥ na śāmyati;
bodhāt avāsanatvena eṣaḥ mohaḥ praśāmyati
36. For those who are indifferent to the means of liberation (mokṣa), this delusion (moha) does not subside. But through spiritual knowledge (bodha) and by the state of being free from latent impressions (vāsanā), this delusion (moha) completely ceases.
अप्रबुद्धस्य या संवित्सा धर्माधर्मवासना ।
ख एव खात्मिका भाति यत्तदेव जगत्स्थितम् ॥ ३७ ॥
aprabuddhasya yā saṃvitsā dharmādharmavāsanā ,
kha eva khātmikā bhāti yattadeva jagatsthitam 37
37. aprabuddhasya yā saṃvit sā dharma-adharma-vāsanā
kha eva kha-ātmakā bhāti yat tat eva jagat sthitam
37. aprabuddhasya yā saṃvit sā dharma-adharma-vāsanā (asti).
sā saṃvit kha eva kha-ātmakā (sati) yat tat eva jagat sthitam bhāti.
37. The consciousness (saṃvit) of the unenlightened individual is the very latent impression (vāsanā) of natural law (dharma) and its opposite (adharma). This consciousness itself, whose essential nature (ātman) is space (kha), appears as the world (jagat) that exists.
न शून्यरूपं न च सत्स्वरूपं ब्रह्माभिधं भाति जगत्स्वरूपम् ।
तच्चापरिज्ञानवशादनर्थभूतं परिज्ञातवतः शिवात्म ॥ ३८ ॥
na śūnyarūpaṃ na ca satsvarūpaṃ brahmābhidhaṃ bhāti jagatsvarūpam ,
taccāparijñānavaśādanarthabhūtaṃ parijñātavataḥ śivātma 38
38. na śūnyarūpam na ca satsvarūpam
brahmābhidham bhāti jagatsvarūpam
tat ca aparijñānavśāt
anarthabhūtam parijñātavataḥ śivātma
38. brahmābhidham jagatsvarūpam na
śūnyarūpam na ca satsvarūpam
bhāti tat ca aparijñānavśāt
anarthabhūtam parijñātavataḥ śivātma
38. The world (jagatsvarūpam), referred to as Brahman (brahmābhidham), appears as neither an empty form (śūnyarūpam) nor a truly existent form (satsvarūpam). For someone lacking true knowledge, that world becomes a source of suffering (anarthabhūtam); but for one who has completely understood it, it is the auspicious Self (śivātma).

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 Chapter 206 Chapter 207 (current chapter) Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216