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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-209

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श्रीवसिष्ठ उवाच ।
एकस्य जीवितं पुंसः सुहृदा मरणं द्विषा ।
मृत्वार्थितं प्रयागादौ क्षेत्रे यत्तदिदं श्रृणु ॥ १ ॥
śrīvasiṣṭha uvāca ,
ekasya jīvitaṃ puṃsaḥ suhṛdā maraṇaṃ dviṣā ,
mṛtvārthitaṃ prayāgādau kṣetre yattadidaṃ śrṛṇu 1
1. Vasishtha continued saying said:—The life of a person is dear and useful to him, as long as he lives and not afterwards; but hear me tell you the good of a man's dying in some holy place, with a wish for future reward in his next life.
क्षेत्राणामर्थधर्माणां सर्वेषां प्रति तं फलम् ।
ब्रह्मणा कल्पितं सर्गे स्वके संकल्पपत्तने ॥ २ ॥
kṣetrāṇāmarthadharmāṇāṃ sarveṣāṃ prati taṃ phalam ,
brahmaṇā kalpitaṃ sarge svake saṃkalpapattane 2
2. God has ordained certain virtues and merits to certain places, even from the beginning of his imaginary city of this world.
यत्र पुण्यं यदर्थं च क्षेत्रं ताभ्यां तथा कृतम् ।
यदि तद्विनियोज्यस्य तस्योन्नमति निष्कृतात् ॥ ३ ॥
yatra puṇyaṃ yadarthaṃ ca kṣetraṃ tābhyāṃ tathā kṛtam ,
yadi tadviniyojyasya tasyonnamati niṣkṛtāt 3
3. Whatever merit is assigned to any place, the same awaits on the soul of the person, after its release from bondage, by his performance of the acts of piety enjoined by the sastras.
तत्तस्मान्महतः पापाद्भागमेनोखिलं च वा ।
चितिशक्त्यात्म तत्पुण्यं परिभ्राम्योपशाम्यति ॥ ४ ॥
tattasmānmahataḥ pāpādbhāgamenokhilaṃ ca vā ,
citiśaktyātma tatpuṇyaṃ paribhrāmyopaśāmyati 4
4. Hence any great sin that is committed by any body anywhere, is either partly or wholly effaced by the good act of the person, according to comparative merit of the holy place, or the degree of absolution in the mind of the penitent sinner.
विनेयपापमल्पं चेत्क्षेत्रधर्मोऽधिकस्ततः ।
तत्पापं नाशयित्वा तच्छब्द एव विवल्गति ॥ ५ ॥
vineyapāpamalpaṃ cetkṣetradharmo'dhikastataḥ ,
tatpāpaṃ nāśayitvā tacchabda eva vivalgati 5
5. In any case of the insignificance of the sin, with regard to the greater sacerdotalism of the place; there the sinner is quite absolved from his guilt, and attains the object of his wish.
क्षेत्रधर्मेण तेनास्य विनेयस्य महीपते ।
द्वे शरीरे विदौ सम्यक्कचतः प्रतिभात्मिके ॥ ६ ॥
kṣetradharmeṇa tenāsya vineyasya mahīpate ,
dve śarīre vidau samyakkacataḥ pratibhātmike 6
6. kṣetradharmeṇa tena asya vinayasya mahīpate |
dve śarīre vidau samyak kacataḥ pratibhātmike ||
6. mahīpate tena asya vinayasya kṣetradharmeṇa
dve pratibhātmike śarīre samyak vidau kacataḥ
6. O ruler of the earth, by that intrinsic nature (dharma) of the field (kṣetra) [of experience], two bodies of this disciple, one physical and one perceptual, are correctly understood to manifest.
इत्येवमादिपापानां पुण्यानां च फलं महत् ।
ब्रह्मसंकल्पकचितं यथा यद्यत्तथैव तत् ॥ ७ ॥
ityevamādipāpānāṃ puṇyānāṃ ca phalaṃ mahat ,
brahmasaṃkalpakacitaṃ yathā yadyattathaiva tat 7
7. iti evam ādi pāpānām puṇyānām ca phalam mahat |
brahmasaṅkalpakacitam yathā yat yat tathā eva tat ||
7. iti evam ādi pāpānām puṇyānām ca mahat phalam
brahmasaṅkalpakacitam yat yat yathā [asti] tathā eva tat [asti]
7. In this manner, the significant fruit (phala) of both sins and merits, fashioned by the divine will (brahmansakalpa), is exactly as it manifests, whatever its particular nature may be.
ब्रह्मोच्यतेऽसौ चिद्धातुः सोऽब्जजाद्यहमादि च ।
स यथास्ते तथा तत्तत्तस्य संकल्पनं जगत् ॥ ८ ॥
brahmocyate'sau ciddhātuḥ so'bjajādyahamādi ca ,
sa yathāste tathā tattattasya saṃkalpanaṃ jagat 8
8. brahma ucyate asau ciddhātuḥ saḥ abjajādi aham ādi ca |
sa yathā āste tathā tat tat tasya saṅkalpanam jagat ||
8. asau ciddhātuḥ brahma ucyate saḥ ca abjajādi aham ādi
sa yathā āste tathā tat tat tasya saṅkalpanam jagat
8. That conscious principle (ciddhātu) is referred to as Brahman (brahman); He is also the origin of Brahmā, the ego (ahamā), and similar phenomena. Whatever form He takes, precisely that becomes His creative intention (saṅkalpana), which constitutes the universe (jagat).
प्रतिभैव विनेयस्य क्षेत्रपुण्येन तादृशी ।
तथैवोदेति सा धातुर्विपरीतवतो यथा ॥ ९ ॥
pratibhaiva vineyasya kṣetrapuṇyena tādṛśī ,
tathaivodeti sā dhāturviparītavato yathā 9
9. pratibhā eva vinayasya kṣetrapuṇyena tādr̥śī |
tathā eva udeti sā dhātuḥ viparītavataḥ yathā ||
9. vinayasya kṣetrapuṇyena pratibhā eva tādr̥śī udeti
tathā eva sā dhātuḥ viparītavataḥ yathā [udeti]
9. Indeed, such a perceptive faculty (pratibhā) arises for the disciple due to the merit accumulated in their sphere of experience (kṣetra). Similarly, that very constituent principle (dhātu) manifests for someone of an opposite nature.
एकात्मनाहमद्यैष मृतोऽमी मम बन्धवः ।
रुदन्तीमे परं लोकं प्राप्तोऽयमहमेककः ॥ १० ॥
ekātmanāhamadyaiṣa mṛto'mī mama bandhavaḥ ,
rudantīme paraṃ lokaṃ prāpto'yamahamekakaḥ 10
10. ekātmanā aham adya eṣaḥ mṛtaḥ amī mama bandhavaḥ
rudantaḥ ime param lokam prāptaḥ ayam aham ekakaḥ
10. adya aham ekātmanā eṣaḥ mṛtaḥ amī mama bandhavaḥ
ime rudantaḥ param lokam prāptaḥ ayam aham ekakaḥ
10. Today, I am dead, all by myself, and these are my relatives. They are weeping for me, as I, alone, have reached the other world.
बन्धूनामपि तत्रैव तदैवास्य तथैव च ।
प्रतिभा तादृशैवेति धातुक्षोभवतामिव ॥ ११ ॥
bandhūnāmapi tatraiva tadaivāsya tathaiva ca ,
pratibhā tādṛśaiveti dhātukṣobhavatāmiva 11
11. bandhūnām api tatra eva tadā eva asya tathā eva
ca pratibhā tādṛśī eva iti dhātukṣobhavatām iva
11. bandhūnām api tatra eva tadā eva asya tathā eva
ca pratibhā tādṛśī eva iti dhātukṣobhavatām iva
11. And for the relatives, at that very time and place regarding him, the perception is exactly the same, just like that of those whose bodily constituents (dhātu) are agitated.
अत्युग्रैः पुण्यपापैः स्वैर्वा महात्मभिरीक्षिते ।
लक्ष्याण्यप्यन्यथा सन्ति नृणां चित्कल्पनावशात् ॥ १२ ॥
atyugraiḥ puṇyapāpaiḥ svairvā mahātmabhirīkṣite ,
lakṣyāṇyapyanyathā santi nṛṇāṃ citkalpanāvaśāt 12
12. atyugraiḥ puṇyapāpaiḥ svaiḥ vā mahātmabhiḥ īkṣite
lakṣyāṇi api anyathā santi nṛṇām citkalpanāvaśāt
12. svaiḥ atyugraiḥ puṇyapāpaiḥ vā mahātmabhiḥ īkṣite
nṛṇām citkalpanāvaśāt lakṣyāṇi api anyathā santi
12. When observed either through one's own extremely potent good and bad actions (karma), or by great souls, even the objects of perception appear differently to people, owing to the power of their mental imagination.
अचेतनं शवीभूतं तेऽपि पश्यन्ति तं मृतम् ।
रुदन्ति तं च दहने क्षिपन्ति सह बान्धवैः ॥ १३ ॥
acetanaṃ śavībhūtaṃ te'pi paśyanti taṃ mṛtam ,
rudanti taṃ ca dahane kṣipanti saha bāndhavaiḥ 13
13. acetanam śavībhūtam te api paśyanti tam mṛtam
rudanti tam ca dahane kṣipanti saha bāndhavaiḥ
13. te api tam acetanam śavībhūtam mṛtam paśyanti
tam ca rudanti bāndhavaiḥ saha dahane kṣipanti
13. They also see him, unconscious and having turned into a corpse. They weep for him and, together with other relatives, place him on the funeral pyre.
विनेयः स यथान्येन संविद्रूपेण देहिना ।
ऽजरामरणमात्मानं वेत्ति स्थितमदुःखितम् ॥ १४ ॥
vineyaḥ sa yathānyena saṃvidrūpeṇa dehinā ,
'jarāmaraṇamātmānaṃ vetti sthitamaduḥkhitam 14
14. vineyaḥ saḥ yathā anyena saṃvidrūpeṇa dehinā
ajarāmaraṇam ātmānam vetti sthitam aduḥkhitam
14. saḥ vineyaḥ yathā anyena saṃvidrūpeṇa dehinā
ātmānam ajarāmaraṇam sthitam aduḥkhitam vetti
14. That disciple knows his true self (ātman) to be ageless, deathless, eternally existing, and free from sorrow, just as this self is understood by another embodied being who embodies the form of pure consciousness.
यथास्थितेन देहेन वेत्त्यसौ जीवितस्थितम् ।
मृतिं त्वदृश्येनान्येन क्षेत्रपुण्यविदेरितः ॥ १५ ॥
yathāsthitena dehena vettyasau jīvitasthitam ,
mṛtiṃ tvadṛśyenānyena kṣetrapuṇyavideritaḥ 15
15. yathāsthitena dehena vetti asau jīvitasthitam
mṛtim tu adṛśyena anyena kṣetrapuṇyavid īritaḥ
15. asau yathāsthitena dehena jīvitasthitam vetti,
tu mṛtim anyena adṛśyena (vetti),
kṣetrapuṇyavideritaḥ (san)
15. That embodied being knows the state of being alive (jīvita) through the body (kṣetra) as it exists. But death (maraṇa), he experiences through another invisible factor, being impelled by one who knows the merits (puṇya) of the field (kṣetra).
आविला संविदा संविच्छून्यया वेद्यते क्षणात् ।
न हि सन्नद्धगात्रस्य क्लेशोऽसन्नद्धमेदने ॥ १६ ॥
āvilā saṃvidā saṃvicchūnyayā vedyate kṣaṇāt ,
na hi sannaddhagātrasya kleśo'sannaddhamedane 16
16. āvilā saṃvidā saṃvicchūnyayā vedyate kṣaṇāt na
hi sannaddhagātrasya kleśaḥ asannaddhamedane
16. āvilā saṃvit saṃvicchūnyayā kṣaṇāt vedyate.
hi sannaddhagātrasya asannaddhamedane kleśaḥ na.
16. Agitated consciousness is perceived instantaneously by consciousness (saṃvid) when it is free from (agitation or duality). Indeed, just as for a person whose body is fully armored, there is no affliction (kleśa) from an unprotected wound.
पश्यन्ति बन्धवोऽप्येनं तथैवामरतां गतम् ।
द्वयमित्येष लभते जीवितं मरणं समम् ॥ १७ ॥
paśyanti bandhavo'pyenaṃ tathaivāmaratāṃ gatam ,
dvayamityeṣa labhate jīvitaṃ maraṇaṃ samam 17
17. paśyanti bandhavaḥ api enam tathā eva amaratām
gatam dvayam iti eṣaḥ labhate jīvitam maraṇam samam
17. bandhavaḥ api enam amaratām gatam tatha eva paśyanti.
iti eṣaḥ jīvitam maraṇam dvayam samam labhate.
17. Even relatives see him as having attained immortality. Thus, this person simultaneously obtains both life (jīvita) and death (maraṇa) equally, transcending duality.
इदमप्रतिघारम्भं भ्रान्तिमात्रं जगत्त्रयम् ।
न संभवति को नाम भ्रान्तौ भ्रान्तिविपर्ययः ॥ १८ ॥
idamapratighārambhaṃ bhrāntimātraṃ jagattrayam ,
na saṃbhavati ko nāma bhrāntau bhrāntiviparyayaḥ 18
18. idam apratighārambham bhrāntimātram jagatrayam | na
saṃbhavati kaḥ nāma bhrāntau bhrāntiviparyayaḥ ||
18. idam apratighārambham jagatrayam bhrāntimātram.
bhrāntau kaḥ nāma bhrāntiviparyayaḥ na saṃbhavati.
18. This entire three-world creation, whose manifestation seems irresistible, is merely an illusion (bhrānti). What indeed can be a contradiction or reversal of an illusion (bhrānti) within an illusion (bhrānti) itself?
संकल्पस्वप्नपुरयोर्या भ्रान्तिरनुभूयते ।
ततोऽधिकोऽयं न न्यूनाज्जाग्रत्स्वप्नेऽनुभूयते ॥ १९ ॥
saṃkalpasvapnapurayoryā bhrāntiranubhūyate ,
tato'dhiko'yaṃ na nyūnājjāgratsvapne'nubhūyate 19
19. saṅkalpasvapnapurayoḥ yā bhrāntiḥ anubhūyate | tataḥ
adhikaḥ ayam na nyūnāt jāgratsvapne anubhūyate ||
19. yā bhrāntiḥ saṅkalpasvapnapurayoḥ anubhūyate,
ayam jāgratsvapne anubhūyate,
(saḥ) tataḥ adhikaḥ na nyūnāt.
19. The illusion (bhrānti) that is experienced in the cities created by mental resolve (saṃkalpa) and in dreams - this (waking state), experienced as a waking dream, is not inferior to that, but rather greater.
राजोवाच ।
धर्माधर्मौ कथं ब्रह्मन्कारणं देहसंविदः ।
तस्यामूर्तौ कथं चैको द्विशरीरत्वमृच्छति ॥ २० ॥
rājovāca ,
dharmādharmau kathaṃ brahmankāraṇaṃ dehasaṃvidaḥ ,
tasyāmūrtau kathaṃ caiko dviśarīratvamṛcchati 20
20. rāja uvāca | dharmādharmau katham brahman kāraṇam dehasaṃvidaḥ
| tasyāḥ amūrtau katham ca ekaḥ dviśarīratvam ṛcchati ||
20. rāja uvāca.
he brahman,
dharmādharmau katham dehasaṃvidaḥ kāraṇam? ca ekaḥ tasyāḥ amūrtau katham dviśarīratvam ṛcchati?
20. The King said: 'O Brahmin, how can the principles of natural law (dharma) and their opposite be the cause of embodied consciousness? And how does that (consciousness), being formless, attain a state of having two bodies?'
श्रीवसिष्ठ उवाच ।
संकल्पनगरे ब्राह्मे जगत्यस्मिन्महामते ।
किं नाम नो संभवति सत्यं वाप्यसमञ्जसम् ॥ २१ ॥
śrīvasiṣṭha uvāca ,
saṃkalpanagare brāhme jagatyasminmahāmate ,
kiṃ nāma no saṃbhavati satyaṃ vāpyasamañjasam 21
21. śrīvasiṣṭha uvāca | saṅkalpanagare brāhme jagati asmin
mahāmate | kim nāma na saṃbhavati satyam vā api asamañjasam ||
21. śrīvasiṣṭha uvāca.
he mahāmate,
asmin saṅkalpanagare brāhme jagati,
satyam vā api asamañjasam kim nāma na saṃbhavati?
21. Śrī Vasiṣṭha said: 'O great-minded one, in this world - a city born of mental resolve (saṃkalpa) and permeated by Brahman (brahman) - what indeed is not possible, whether it be true or even absurd?'
यथैव संकल्पपुरे यन्न संभवतीह हि ।
तन्नास्त्येव तदेतस्मिन्किं वाऽस्तु ब्रह्मकल्पने ॥ २२ ॥
yathaiva saṃkalpapure yanna saṃbhavatīha hi ,
tannāstyeva tadetasminkiṃ vā'stu brahmakalpane 22
22. yathā eva saṃkalpapure yat na saṃbhavati iha hi tat
na asti eva tat etasmin kim vā astu brahmakalpane
22. yathā eva iha saṃkalpapure yat na saṃbhavati hi,
tat na asti eva.
kim vā etasmin brahmakalpane astu?
22. Just as whatever is not possible here in the city of imagination (saṃkalpa) truly does not exist there, what then could possibly exist in this conceptualization of Brahman (brahman)?
स्वप्नसंकल्पपुरयोरेको गच्छति लक्षताम् ।
तथा चैकैव चित्स्वप्ने सेनात्वमुपगच्छति ॥ २३ ॥
svapnasaṃkalpapurayoreko gacchati lakṣatām ,
tathā caikaiva citsvapne senātvamupagacchati 23
23. svapnasaṃkalpapurayoḥ ekaḥ gacchati lakṣatām
tathā ca ekā eva cit svapne senātvam upagacchati
23. svapnasaṃkalpapurayoḥ ekaḥ lakṣatām gacchati.
tathā ca svapne ekā eva cit senātvam upagacchati.
23. In the realms of dream and imagination (saṃkalpa), a single entity expands to become a multitude. And similarly, a single consciousness (cit) in a dream attains the state of an entire army.
सहस्राण्येकतां यान्ति तथा सैव सुषुप्तकम् ।
अन्यथा स्वप्नसंकल्पसेनानुभवसंस्मृतौ ॥ २४ ॥
sahasrāṇyekatāṃ yānti tathā saiva suṣuptakam ,
anyathā svapnasaṃkalpasenānubhavasaṃsmṛtau 24
24. sahasrāṇi ekatām yānti tathā sā eva suṣuptakam
anyathā svapnasaṃkalpasenānubhavasaṃsmṛtau
24. sahasrāṇi ekatām yānti.
tathā sā eva suṣuptakam (yāti).
anyathā svapnasaṃkalpasenānubhavasaṃsmṛtau (katham syāt)?
24. Thousands (of entities) merge into a single unity, and similarly, that very (consciousness) enters the state of deep sleep (suṣupti). Otherwise, how could there be the experience and recollection of a dream-imagined army?
संकल्पस्वप्नपुरयोरिति को नानुभूतवान् ।
संविदाकाशमात्रेऽस्मिञ्जगत्यनुभवात्मनि ॥ २५ ॥
saṃkalpasvapnapurayoriti ko nānubhūtavān ,
saṃvidākāśamātre'smiñjagatyanubhavātmani 25
25. saṃkalpasvapnapurayoḥ iti kaḥ na anubhūtavān
saṃvidākāśamātre asmin jagati anubhavātmani
25. kaḥ asmin jagati saṃvidākāśamātre anubhavātmani
saṃkalpasvapnapurayoḥ iti na anubhūtavān?
25. Who has not experienced this in the realms of imagination (saṃkalpa) and dream? In this universe, which is merely the space of consciousness (saṃvid-ākāśa) and is constituted by experience itself (ātman).
तस्मादस्मिंश्चिदाकाशसंकल्पे जगदात्मनि ।
न संभवति किं नाम तत्संभवति वापि किम् ॥ २६ ॥
tasmādasmiṃścidākāśasaṃkalpe jagadātmani ,
na saṃbhavati kiṃ nāma tatsaṃbhavati vāpi kim 26
26. tasmāt asmin cit-ākāśa-saṅkalpe jagat-ātmani na
saṃbhavati kim nāma tat saṃbhavati vā api kim
26. tasmāt asmin cit-ākāśa-saṅkalpe jagat-ātmani
kim nāma na saṃbhavati vā api tat kim saṃbhavati
26. Therefore, in this conceived space of consciousness which is the very Self (ātman) of the world, what indeed is not possible? And, conversely, what indeed is possible?
एवमेवमियं भ्रान्तिर्भाति भास्वन्नभोमयम् ।
नेह किंचन सन्नासन्न वाऽऽसदिह किंचन ॥ २७ ॥
evamevamiyaṃ bhrāntirbhāti bhāsvannabhomayam ,
neha kiṃcana sannāsanna vā''sadiha kiṃcana 27
27. evam evam iyam bhrāntiḥ bhāti bhāsvat-nabhas-mayam
na iha kiñcana sat na asat na vā āsat iha kiñcana
27. iyam bhrāntiḥ evam evam bhāsvat-nabhas-mayam bhāti.
iha kiñcana na sat,
na asat,
vā na iha kiñcana āsat.
27. In this very way, this illusion appears like the luminous sky. Here, nothing whatsoever is truly existent, nor non-existent, nor, indeed, did anything whatsoever ever exist.
यथानुभूयते यद्यत्तत्तथा तत्त्वदर्शिनः ।
प्रबुद्धस्यात्र किं नाम तत्स एवाङ्गतेत्यलम् ॥ २८ ॥
yathānubhūyate yadyattattathā tattvadarśinaḥ ,
prabuddhasyātra kiṃ nāma tatsa evāṅgatetyalam 28
28. yathā anubhūyate yat yat tat tat tathā tattva-darśinaḥ
prabuddhasya atra kim nāma tat saḥ eva aṅgatā iti alam
28. yat yat yathā anubhūyate,
tat tat tathā tattva-darśinaḥ prabuddhasya (bhavati).
atra kim nāma (asti)? tat saḥ eva aṅgatā iti alam.
28. Whatever is experienced, just as it is, that is how it appears to one who perceives the true nature (tattva) and is awakened. What, indeed, is there in this matter? That very thing (the experience) is merely a state of being, O dear one. Enough (said).
इह चेद्विहितो धर्मस्तत्स्वर्गेऽमृतपर्वताः ।
स्थिता इतीह संकल्पे कस्मान्न प्राप्तवान्गिरीन् ॥ २९ ॥
iha cedvihito dharmastatsvarge'mṛtaparvatāḥ ,
sthitā itīha saṃkalpe kasmānna prāptavāngirīn 29
29. iha cet vihitaḥ dharmaḥ tat svarge amṛta-parvatāḥ
sthitāḥ iti iha saṅkalpe kasmāt na prāptavān girīn
29. cet iha vihitaḥ dharmaḥ (asti),
tat svarge amṛta-parvatāḥ sthitāḥ (santi) iti iha saṅkalpe (sati),
kasmāt girīn na prāptavān?
29. If a prescribed righteous action (dharma) is performed here, and one believes (saṅkalpa) that mountains of immortality exist in heaven, then why, in this very conception (saṅkalpa), has one not obtained those mountains here?
इह यत्क्रियते कर्म तत्परत्रोपभुज्यते ।
इतीह संकल्पपुरे सर्वमेवासमञ्जसम् ॥ ३० ॥
iha yatkriyate karma tatparatropabhujyate ,
itīha saṃkalpapure sarvamevāsamañjasam 30
30. iha yat kriyate karma tat paratra upabhujyate
iti iha saṅkalpapure sarvam eva asamañjasam
30. yat karma iha kriyate tat paratra upabhujyate
iti iha saṅkalpapure sarvam eva asamañjasam
30. Whatever action (karma) is performed in this world is experienced in the next. Therefore, in this realm of intention (saṅkalpa), everything is indeed inconsistent.
यदि स्यात्सुस्थिरं किंचिद्वस्तु तद्दृश्यको भवेत् ।
न्याय एषोऽखिलः किंतु संवित्त्वात्स्वस्वकं स्थितः ॥ ३१ ॥
yadi syātsusthiraṃ kiṃcidvastu taddṛśyako bhavet ,
nyāya eṣo'khilaḥ kiṃtu saṃvittvātsvasvakaṃ sthitaḥ 31
31. yadi syāt susthiram kiñcit vastu tat dṛśyakaḥ bhavet
nyāyaḥ eṣaḥ akhilaḥ kintu saṃvittvāt svasvakam sthitaḥ
31. yadi kiñcit vastu susthiram syāt tat dṛśyakaḥ bhavet
eṣaḥ akhilaḥ nyāyaḥ kintu saṃvittvāt svasvakam sthitaḥ
31. If any substance (vastu) were truly stable, it would be an object of perception. This entire principle (nyāya) holds true; however, owing to the nature of consciousness (saṃvit), each exists in its own distinct form.
इत्येष कथितो न्यायः सिद्धास्वनुभवस्ततः ।
यतो जगन्ति संकल्पश्चितो ब्रह्मस्वरूपतः ॥ ३२ ॥
ityeṣa kathito nyāyaḥ siddhāsvanubhavastataḥ ,
yato jaganti saṃkalpaścito brahmasvarūpataḥ 32
32. iti eṣaḥ kathitaḥ nyāyaḥ siddheṣu anubhavaḥ tataḥ
yataḥ jaganti saṅkalpaḥ citaḥ brahmasvarūpataḥ
32. iti eṣaḥ nyāyaḥ kathitaḥ siddheṣu anubhavaḥ tataḥ
yataḥ jaganti citaḥ saṅkalpaḥ brahmasvarūpataḥ
32. Thus, this principle (nyāya) has been declared, and it is the direct experience (anubhava) of the enlightened, because the worlds are but a mental projection (saṅkalpa) arising from consciousness (cit), by the very nature of Brahman (brahman).
इव संकल्पनगरे नास्त्येवासंभवो यथा ।
सर्वार्थानां तथा ब्राह्मे संकल्पे नास्त्यसंभवः ॥ ३३ ॥
iva saṃkalpanagare nāstyevāsaṃbhavo yathā ,
sarvārthānāṃ tathā brāhme saṃkalpe nāstyasaṃbhavaḥ 33
33. iva saṅkalpanagare na asti eva asaṃbhavaḥ yathā
sarvārthānām tathā brāhme saṅkalpe na asti asaṃbhavaḥ
33. yathā iva saṅkalpanagare sarvārthānām asaṃbhavaḥ na
asti eva tathā brāhme saṅkalpe asaṃbhavaḥ na asti
33. Just as in the city of intention (saṅkalpa) there is indeed no impossibility for all things, similarly, in the divine intention (saṅkalpa) of Brahman, there is no impossibility.
यद्यथा कल्पितं तत्र यावत्संकल्पमेव तत् ।
स्वभावेन तथैवास्ति यतस्तत्संनिवेशवत् ॥ ३४ ॥
yadyathā kalpitaṃ tatra yāvatsaṃkalpameva tat ,
svabhāvena tathaivāsti yatastatsaṃniveśavat 34
34. yat yathā kalpitam tatra yāvat saṃkalpam eva tat
svabhāvena tathā eva asti yataḥ tat saṃniveśavat
34. yat yathā kalpitam tatra tat yāvat saṃkalpam eva
asti svabhāvena tathā eva yataḥ tat saṃniveśavat
34. Whatever is imagined or conceived, exists there only to the extent of that very conception. By its intrinsic nature (svabhāva), it exists precisely in that manner, because it is endowed with that specific arrangement or structure.
ततः संप्रेक्षणमिह संकरो न प्रवर्तते ।
विनान्यच्चित्प्रयत्नेन भवत्यर्थस्तु नान्यथा ॥ ३५ ॥
tataḥ saṃprekṣaṇamiha saṃkaro na pravartate ,
vinānyaccitprayatnena bhavatyarthastu nānyathā 35
35. tataḥ samprekṣaṇam iha saṃkaraḥ na pravartate vinā
anyat cit prayatnena bhavati arthaḥ tu na anyathā
35. tataḥ iha samprekṣaṇam (sati) saṃkaraḥ na pravartate.
vinā cit-prayatnena anyaḥ arthaḥ tu na anyathā bhavati
35. Therefore, through proper discernment here, no mixture or confusion (saṃkara) occurs. Without the effort of consciousness, a thing cannot come into being in any other way.
आकल्पमजसंकल्पे यथा भातं जगत्स्थितम् ।
पुनरन्येन संकल्परूपेणान्यदुपैष्यति ॥ ३६ ॥
ākalpamajasaṃkalpe yathā bhātaṃ jagatsthitam ,
punaranyena saṃkalparūpeṇānyadupaiṣyati 36
36. ākalpam aja-saṃkalpe yathā bhātam jagat sthitam
punaḥ anyena saṃkalpa-rūpeṇa anyat upaiṣyati
36. ākalpam aja-saṃkalpe yathā bhātam jagat sthitam,
punaḥ anyena saṃkalpa-rūpeṇa anyat upaiṣyati
36. The world (jagat), which has manifested and exists in the eternal (aja) conception (saṃkalpa) until the end of a cosmic age (ākalpam), will again, through another form of conception, assume a different (state/form).
संकल्पात्म स्वयं भाति कल्पे कल्पे जगत्तथा ।
प्रतिजीवं चितिस्वप्ने स्वप्ने स्वाप्नपुरं यथा ॥ ३७ ॥
saṃkalpātma svayaṃ bhāti kalpe kalpe jagattathā ,
pratijīvaṃ citisvapne svapne svāpnapuraṃ yathā 37
37. saṃkalpa-ātma svayam bhāti kalpe kalpe jagat tathā
prati jīvam citi-svapne svapne svāpnam puram yathā
37. saṃkalpa-ātma jagat svayam tathā kalpe kalpe bhāti,
yathā prati jīvam citi-svapne svapne svāpnam puram (bhāti)
37. The world (jagat), whose very self is conception (saṃkalpa-ātma), manifests itself thus in every cosmic age, just as for every living being, in the dream of consciousness (citi-svapna), a dream city (svāpna-puram) appears in a dream.
संकल्पपत्तनतनोर्न तदस्ति किंचिद्यद्यन्न संभवति तच्च चिदात्मनोऽस्मात् ।
नान्यत्प्रकम्पयितुराद्यपरस्वरूपाद्ब्रह्मैव तेन सकलं जगदङ्ग विद्धि ॥ ३८ ॥
saṃkalpapattanatanorna tadasti kiṃcidyadyanna saṃbhavati tacca cidātmano'smāt ,
nānyatprakampayiturādyaparasvarūpādbrahmaiva tena sakalaṃ jagadaṅga viddhi 38
38. saṅkalpapattanatanoḥ na tat asti kiñcit
yat yat na saṃbhavati tat ca cidātmanaḥ
asmāt na anyat prakampayituḥ ādyaparasvarūpāt
brahma eva tena sakalam jagat aṅga viddhi
38. aṅga tena sakalam jagat brahma eva viddhi
asmāt cidātmanaḥ saṅkalpapattanatanoḥ
yat yat na saṃbhavati tat kiñcit na asti
prakampayituḥ ādyaparasvarūpāt anyat na
38. From this conscious self (ātman), whose very form is the city of will (saṅkalpa), there is nothing that cannot manifest. Nothing else can agitate this primal, supreme reality. Therefore, O dear one, understand that this entire universe is verily Brahman.

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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1)

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

nirvāṇa prakaraṇa (bhāga 2) (current book)

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