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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-35

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श्रीवसिष्ठ उवाच ।
देशाद्देशान्तरं दूरं प्राप्तायाः संविदः क्षणात् ।
यद्रूपममलं मध्ये परं तद्रूमात्मनः ॥ १ ॥
śrīvasiṣṭha uvāca ,
deśāddeśāntaraṃ dūraṃ prāptāyāḥ saṃvidaḥ kṣaṇāt ,
yadrūpamamalaṃ madhye paraṃ tadrūmātmanaḥ 1
1. śrīvasiṣṭhaḥ uvāca deśāt deśāntaram dūram prāptāyāḥ saṃvidaḥ
kṣaṇāt yat rūpam amalam madhye param tat rūpam ātmanaḥ
1. śrīvasiṣṭhaḥ uvāca deśāt dūram deśāntaram kṣaṇāt prāptāyāḥ
saṃvidaḥ madhye yat amalam rūpam tat param ātmanaḥ rūpam
1. Śrī Vasiṣṭha said: When consciousness (saṃvit) instantaneously traverses a great distance from one place to another, whatever pure form is found in the middle of that transition - that is the supreme form of the Self (ātman).
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गच्छन्श्रृण्वन्स्पृशञ्जिघ्रन्नुन्मिषन्निमिषन्हसन् ।
नूनं निरामयत्वाय नित्यमेतन्मयो भव ॥ २ ॥
gacchanśrṛṇvanspṛśañjighrannunmiṣannimiṣanhasan ,
nūnaṃ nirāmayatvāya nityametanmayo bhava 2
2. gacchan śṛṇvan spṛśan jighran unmiṣan nimiṣan
hasan nūnam nirāmayatvāya nityam etat-mayaḥ bhava
2. nūnam nityam nirāmayatvāya gacchan śṛṇvan spṛśan
jighran unmiṣan nimiṣan hasan etat-mayaḥ bhava
2. While going, hearing, touching, smelling, opening or closing your eyes, or laughing - indeed, for the sake of being free from all affliction, always become permeated by this (pure form of the Self (ātman)).
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तत एव निराभासात्सत्यान्निर्वासनैषणात् ।
यथास्थितं यथाचारमचलाऽमरशैलवत् ॥ ३ ॥
tata eva nirābhāsātsatyānnirvāsanaiṣaṇāt ,
yathāsthitaṃ yathācāramacalā'maraśailavat 3
3. tataḥ eva nirābhāsāt satyāt nirvāsanaiṣaṇāt
yathāsthitam yathācāram acalāmaraśailavat
3. satyāt nirābhāsāt nirvāsanaiṣaṇāt eva tataḥ
yathāsthitam yathācāram acalāmaraśailavat
3. From that very truth (satya), which is without any specific appearance and free from desires stemming from latent impressions (vāsanā), one remains steadfast like an immovable, immortal mountain, in one's natural state and conduct.
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एतद्रूपमविद्यायाः प्रेक्षिता यन्न लभ्यते ।
प्रेक्षिता लभ्यते चेत्सा तद्विद्यैव पराभवत् ॥ ४ ॥
etadrūpamavidyāyāḥ prekṣitā yanna labhyate ,
prekṣitā labhyate cetsā tadvidyaiva parābhavat 4
4. etat rūpam avidyāyāḥ prekṣitā yat na labhyate
prekṣitā labhyate cet sā tat vidyā eva parābhavat
4. avidyāyāḥ etat rūpam yat prekṣitā na labhyate
cet prekṣitā sā labhyate tat eva vidyā parābhavat
4. This is the nature (rūpa) of nescience (avidyā): that it is not perceived or grasped when observed. If, however, it is perceived and grasped upon observation, then that (which was thought to be nescience) is truly knowledge (vidyā) itself, signifying the defeat (parābhava) of nescience.
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अविद्यासंभवाच्चेत्यचित्त्वे संभवतः क्व किम् ।
चेत्यते कथमेवान्तः शान्तिरेव बलोदिता ॥ ५ ॥
avidyāsaṃbhavāccetyacittve saṃbhavataḥ kva kim ,
cetyate kathamevāntaḥ śāntireva baloditā 5
5. avidyāsaṃbhavāt ca cetyacittve saṃbhavataḥ kva
kim cetyate katham eva antaḥ śāntiḥ eva baloditā
5. avidyāsaṃbhavāt ca cetyacittve kva kim saṃbhavataḥ
katham eva antaḥ cetyate śāntiḥ eva baloditā
5. From the origin of nescience (avidyā), and in the state of non-consciousness concerning objects of thought, what, and where, can possibly originate? How can mentation (cetya) indeed arise within? Verily, peace (śānti) alone is declared as strength.
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सत्यं ब्रह्म जगच्चैकं स्थितमेकमनेकवत् ।
सर्वं वाऽसर्ववद्भाति शुद्धं चाशुद्धवत्ततम् ॥ ६ ॥
satyaṃ brahma jagaccaikaṃ sthitamekamanekavat ,
sarvaṃ vā'sarvavadbhāti śuddhaṃ cāśuddhavattatam 6
6. satyam brahma jagat ca ekam sthitam ekam anekavat
sarvam vā asarvavat bhāti śuddham ca aśuddhavat tatam
6. brahma satyam ca jagat ekam sthitam anekavat vā
sarvam asarvavat bhāti ca śuddham aśuddhavat tatam
6. Brahman is the truth (satya), and the world (jagat) is one, existing as a single entity, yet it appears as many. Alternatively, the totality (sarvam) appears as if it were not-all, and the pure (śuddham) is pervasive, yet manifests as if impure.
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अशून्यं शून्यमिव च शून्यं वाऽशून्यवत्स्फुटम् ।
स्फारमस्फारमिव तदस्फारं स्फारसन्निभम् ॥ ७ ॥
aśūnyaṃ śūnyamiva ca śūnyaṃ vā'śūnyavatsphuṭam ,
sphāramasphāramiva tadasphāraṃ sphārasannibham 7
7. aśūnyam śūnyam iva ca śūnyam vā aśūnyavat sphuṭam
sphāram asphāram iva tat asphāram sphārasannibham
7. tat aśūnyam śūnyam iva ca śūnyam vā aśūnyavat
sphuṭam sphāram asphāram iva asphāram sphārasannibham
7. That (Reality) is not void, yet appears as if void; or it is void, yet clearly manifests as if not void. It is expansive, yet appears as if unexpansive; and that which is unexpansive, it nonetheless resembles the expansive.
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अविकारं विकारीव समं शान्तमशान्तवत् ।
सदेवासदिवादृश्यं तदेवातदिवोदितम् ॥ ८ ॥
avikāraṃ vikārīva samaṃ śāntamaśāntavat ,
sadevāsadivādṛśyaṃ tadevātadivoditam 8
8. avikāram vikārī iva samam śāntam aśāntavat sat
eva asat iva adṛśyam tat eva atat iva uditam
8. tat avikāram vikārī iva samam śāntam aśāntavat
sat eva asat iva adṛśyam tat eva atat iva uditam
8. That (Reality) is immutable, yet appears as if it undergoes change; it is balanced and peaceful, yet as if restless. It is truly existent, yet appears as if non-existent and invisible. Indeed, that (Reality) is described as if it were not itself.
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अविभागं विभागीव निर्जाड्यं जडवद्गतम् ।
अचेत्यं चेत्यभावीव निरंशं सांशशोभनम् ॥ ९ ॥
avibhāgaṃ vibhāgīva nirjāḍyaṃ jaḍavadgatam ,
acetyaṃ cetyabhāvīva niraṃśaṃ sāṃśaśobhanam 9
9. avibhāgam vibhāgī iva nirjāḍyam jaḍavat gatam
acetyam cetyabhāvī iva niraṃśam sāṃśaśobhanam
9. tat avibhāgam vibhāgī iva nirjāḍyam jaḍavat gatam
acetyam cetyabhāvī iva niraṃśam sāṃśaśobhanam
9. That (Reality) is indivisible, yet appears as if divided; it is free from inertness, yet appears as if it has become inert. It is beyond thought, yet appears as if it has the nature of the knowable; and though partless, it shines beautifully as if having parts.
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अनहं सोऽहमिव तदनाशमिव नाशवत् ।
अकलङ्कं कलङ्कीव निर्वेद्यं वेद्यवाहिवत् ॥ १० ॥
anahaṃ so'hamiva tadanāśamiva nāśavat ,
akalaṅkaṃ kalaṅkīva nirvedyaṃ vedyavāhivat 10
10. anaham saḥ aham iva tat anāśam iva nāśavat
akalaṅkam kalaṅkī iva nirvedyam vedyavāhivāt
10. tat anaham saḥ aham iva anāśam iva nāśavat
akalaṅkam kalaṅkī iva nirvedyam vedyavāhivāt
10. That (Reality) is without ego, yet appears as 'I am He' (the individual self). It is as if imperishable, yet also perishable. It is spotless, yet appears as if stained; and though unknowable, it manifests as if a conveyer of knowledge.
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आलोकि ध्वान्तघनवन्नववच्च पुरातनम् ।
परमाणोरपि तनु गर्भीकृतजगद्गणम् ॥ ११ ॥
āloki dhvāntaghanavannavavacca purātanam ,
paramāṇorapi tanu garbhīkṛtajagadgaṇam 11
11. āloki dhvāntaghanavat navavat ca purātanam
paramāṇoḥ api tanu garbhīkṛtajagadgaṇam
11. āloki dhvāntaghanavat navavat ca purātanam
paramāṇoḥ api tanu garbhīkṛtajagadgaṇam
11. It is perceived as both a dense darkness and as simultaneously new and ancient. Though more subtle than even an atom, it encompasses countless worlds within itself.
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सर्वात्मकमपि त्यक्तदृष्टं कष्टेन भूयसा ।
अजालमपि जालाढ्यं चाशेषवदनेकधा ॥ १२ ॥
sarvātmakamapi tyaktadṛṣṭaṃ kaṣṭena bhūyasā ,
ajālamapi jālāḍhyaṃ cāśeṣavadanekadhā 12
12. sarvātmakam api tyaktadṛṣṭam kaṣṭena bhūyasā
ajālam api jālāḍhyam ca aśeṣavat anekadhā
12. sarvātmakam api tyaktadṛṣṭam kaṣṭena bhūyasā
ajālam api jālāḍhyam ca aśeṣavat anekadhā
12. Though it is the very self (ātman) of all, it is perceived with great difficulty. Though it is net-less (ajāla) and beyond illusion, it manifests as if replete with nets of illusion, appearing in many ways as if boundless (aśeṣa).
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निर्मायमपि मायांशुमण्डलामलभास्करम् ।
ब्रह्म विद्धि विदांनाथमपामिव महोदधिम् ॥ १३ ॥
nirmāyamapi māyāṃśumaṇḍalāmalabhāskaram ,
brahma viddhi vidāṃnāthamapāmiva mahodadhim 13
13. nirmāyam api māyāṃśumaṇḍalāmalabhāskaram
brahma viddhi vidām nātham apām iva mahodadhim
13. nirmāyam api māyāṃśumaṇḍalāmalabhāskaram
vidām nātham apām iva mahodadhim brahma viddhi
13. Know (brahman) as that which, though having brought forth illusion (māyā), shines like a spotless sun, its halo formed of illusory rays. Understand (brahman) to be the lord of the wise, just as the great ocean is the lord of all waters.
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जगद्रत्नमहाकोशं तुलायां तूलकाल्लघु ।
मायामरीचिशशिनमपि नेक्षणगोचरम् ॥ १४ ॥
jagadratnamahākośaṃ tulāyāṃ tūlakāllaghu ,
māyāmarīciśaśinamapi nekṣaṇagocaram 14
14. jagadratnamahākośam tulāyām tūlakāt laghu
māyāmarīciśaśinam api na īkṣaṇagocaram
14. jagadratnamahākośam tulāyām tūlakāt laghu
māyāmarīciśaśinam api na īkṣaṇagocaram
14. It is a great treasury of the world's jewels, yet on a scale it is lighter than a tuft of cotton. Though it is a moon that causes the mirages of illusion (māyā), it is not perceptible to sight.
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अनन्तमपि निष्पारं न च क्वचिदपि स्थितम् ।
आकाशे वनविन्यासनगनिर्माणतत्परम् ॥ १५ ॥
anantamapi niṣpāraṃ na ca kvacidapi sthitam ,
ākāśe vanavinyāsanaganirmāṇatatparam 15
15. anantam api niṣpāram na ca kvacit api
sthitam ākāśe vanavinyāsanaganirmāṇatatparam
15. anantam api niṣpāram ca kvacit api na
sthitam ākāśe vanavinyāsanaganirmāṇatatparam
15. Even though it is endless and boundless, and not situated anywhere at all, it is intently engaged in arranging forests and constructing mountains within space (ākāśa).
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अणीयसामणीयांसं स्थविष्ठं च स्थवीयसाम् ।
गरीयसां गरिष्ठं च श्रेष्ठं च श्रेयसामपि ॥ १६ ॥
aṇīyasāmaṇīyāṃsaṃ sthaviṣṭhaṃ ca sthavīyasām ,
garīyasāṃ gariṣṭhaṃ ca śreṣṭhaṃ ca śreyasāmapi 16
16. aṇīyasām aṇīyāṃsam sthaviṣṭham ca sthavīyasām
garīyasām gariṣṭham ca śreṣṭham ca śreyasām api
16. aṇīyasām aṇīyāṃsam ca sthavīyasām sthaviṣṭham
ca garīyasām gariṣṭham ca śreyasām api śreṣṭham
16. It is subtler than the subtle, and the grossest among the gross; it is the heaviest among the heavy, and indeed the best even among the excellent.
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अकर्तृकर्मकरणमकारणमकारकम् ।
अन्तःशून्यतयैवैतच्चिराय परिपूरितम् ॥ १७ ॥
akartṛkarmakaraṇamakāraṇamakārakam ,
antaḥśūnyatayaivaitaccirāya paripūritam 17
17. akartṛkarmakaraṇam akāraṇam akārakam
antaḥśūnyatayā eva etat cirāya paripūritam
17. etat akartṛkarmakaraṇam akāraṇam akārakam
antaḥśūnyatayā eva cirāya paripūritam
17. This (brahman), being without an agent, an action, or an instrument, without a cause and without a doer, has nonetheless been completely filled for all time by its very inner emptiness.
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जगत्समुद्गकमपि नित्यं शून्यमरण्यवत् ।
अनन्तशैलकठिनमप्याकाशलवान्मृदु ॥ १८ ॥
jagatsamudgakamapi nityaṃ śūnyamaraṇyavat ,
anantaśailakaṭhinamapyākāśalavānmṛdu 18
18. jagatsamudgakam api nityam śūnyam araṇyavat
anantaśailakaṭhinam api ākāśalavāt mṛdu
18. jagatsamudgakam api nityam araṇyavat śūnyam
api anantaśailakaṭhinam ākāśalavāt mṛdu
18. Though it is a receptacle for the entire world, it is eternally empty, like a wilderness. And though it is as hard as endless mountains, it is softer than a mere particle of space (ākāśa).
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प्रत्येकं प्रत्यहं प्रायः पुराणं पेलवं नवम् ।
आलोकमन्धकाराभं तमस्त्वालोकमाततम् ॥ १९ ॥
pratyekaṃ pratyahaṃ prāyaḥ purāṇaṃ pelavaṃ navam ,
ālokamandhakārābhaṃ tamastvālokamātatam 19
19. pratyekam pratyaham prāyaḥ purāṇam pelavam navam
| ālokam andhakārābham tamaḥ tu ālokam ātatam
19. (tat) pratyekam pratyaham prāyaḥ
purāṇam pelavam navam (asti)
(tat) ālokam andhakārābham (asti)
tu tamaḥ ālokam ātatam (asti)
19. Every moment, almost daily, it is at once ancient, delicate, and new. Light resembles darkness, and darkness, conversely, is vast light.
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प्रत्यक्षमपि दुर्लक्ष्यं परोक्षमपि चाग्रगम् ।
चिद्रूपमेव च जडं जडमेव चिदात्मकम् ॥ २० ॥
pratyakṣamapi durlakṣyaṃ parokṣamapi cāgragam ,
cidrūpameva ca jaḍaṃ jaḍameva cidātmakam 20
20. pratyakṣam api durlakṣyam | parokṣam api ca agragam
| cidrūpam eva ca jaḍam | jaḍam eva cidātmakam
20. (tat) pratyakṣam api durlakṣyam
(asti) ca parokṣam api agragam
(asti) ca cidrūpam eva jaḍam
(asti) jaḍam eva cidātmakam (asti)
20. It is directly perceptible, yet difficult to discern; and though imperceptible, it is nonetheless prominent. The very form of consciousness (cit) is inert, and the inert itself is imbued with the nature of consciousness (ātman).
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अहमेवानहंभावमनहं वाऽहमेव च ।
अन्यदेव तदेवाहमहमेवान्यदेव तत् ॥ २१ ॥
ahamevānahaṃbhāvamanahaṃ vā'hameva ca ,
anyadeva tadevāhamahamevānyadeva tat 21
21. aham eva anahaṃbhāvam | anaham vā aham eva ca |
anyat eva tat eva aham | aham eva anyat eva tat
21. aham eva anahaṃbhāvam (asmi) vā anaham eva aham ca (asmi)
anyat eva tat eva aham (asmi) aham eva anyat eva tat (asmi)
21. I (ātman) myself am indeed the state of non-ego (anahaṃbhāva), or the non-I is indeed I. That (Brahman) which is seemingly other is indeed I; and I (ātman) who am seemingly other am indeed that (Brahman).
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अस्य पूर्णार्णवस्यान्तरिमे त्रिभुवनोर्मयः ।
स्फुरन्त इव तिष्ठन्ति स्वभावद्रवतात्मकाः ॥ २२ ॥
asya pūrṇārṇavasyāntarime tribhuvanormayaḥ ,
sphuranta iva tiṣṭhanti svabhāvadravatātmakāḥ 22
22. asya pūrṇārṇavasya antaḥ ime tribhuvanormayaḥ |
sphurantaḥ iva tiṣṭhanti svabhāvadravatātmakāḥ
22. asya pūrṇārṇavasya antaḥ ime tribhuvanormayaḥ
svabhāvadravatātmakāḥ sphurantaḥ iva tiṣṭhanti
22. Within this full ocean (Brahman), these waves (the three worlds) appear to exist, pulsating as it were, possessing the intrinsic nature (svabhāva) of fluidity.
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बिभर्ति सर्वमङ्गस्थं तुषारमिव शुक्लताम् ।
भाति सर्वस्त्वनेनैव तुषारेणेव शुक्लता ॥ २३ ॥
bibharti sarvamaṅgasthaṃ tuṣāramiva śuklatām ,
bhāti sarvastvanenaiva tuṣāreṇeva śuklatā 23
23. bibharti sarvamaṅgastham tuṣāram iva śuklatām
bhāti sarvaḥ tu anena eva tuṣāreṇa iva śuklatā
23. sarvamaṅgastham śuklatām bibharti tuṣāram iva śuklatām.
sarvaḥ tu anena eva śuklatā tuṣāreṇa iva bhāti.
23. It supports the purity (śuklatā) inherent in all things, being present in every aspect, just as frost embodies whiteness. Indeed, everything shines through this alone, just as purity (śuklatā) itself is made manifest by frost.
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अदेशकालावयवोऽप्येष देवो दिवानिशम् ।
असज्जगत्तनोतीव यथा वारितरङ्गकम् ॥ २४ ॥
adeśakālāvayavo'pyeṣa devo divāniśam ,
asajjagattanotīva yathā vāritaraṅgakam 24
24. adeśakālāvayavaḥ api eṣaḥ devaḥ divāniśam
asat jagat tanoti iva yathā vāritaraṅgakam
24. adeśakālāvayavaḥ api eṣaḥ devaḥ divāniśam asat jagat tanoti iva yathā vāritaraṅgakam.
24. Even this divine (deva) being, which is without spatial or temporal parts, constantly manifests the unreal (asat) world, just as a wave (is formed from) water.
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एतस्मिन्विकसन्तीमा विपुलाकाशकानने ।
जगज्जरठमञ्जर्यः प्रसरत्पत्रपञ्चकाः ॥ २५ ॥
etasminvikasantīmā vipulākāśakānane ,
jagajjaraṭhamañjaryaḥ prasaratpatrapañcakāḥ 25
25. etasmin vikasanti imāḥ vipulākāśakānane
jagajjarahamañjaryaḥ prasaratpatrapañcakāḥ
25. imāḥ jagajjarahamañjaryaḥ prasaratpatrapañcakāḥ etasmin vipulākāśakānane vikasanti.
25. In this (divine being), which is like a vast forest of space (ākāśa), these ancient world-creepers, with their five spreading leaves, blossom forth.
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एष स्वप्रतिबिम्बस्य स्वयमालोकनेच्छया ।
अत्यन्तनिर्मलाकारः स्वयं मुकुरतां गतः ॥ २६ ॥
eṣa svapratibimbasya svayamālokanecchayā ,
atyantanirmalākāraḥ svayaṃ mukuratāṃ gataḥ 26
26. eṣaḥ svapratibimbasya svayam ālokanecchayā
atyantanirmalākāraḥ svayam mukuratām gataḥ
26. eṣaḥ atyantanirmalākāraḥ svapratibimbasya svayam ālokanecchayā svayam mukuratām gataḥ.
26. This (divine being), by its own desire to behold its own reflection, and being of an exceedingly pure form, itself became a mirror.
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व्योमवृक्षफलस्यास्य स्वेच्छावयव उज्ज्वला ।
सर्गोपलम्भ उद्यच्च चमत्कुर्वन्ति संविदि ॥ २७ ॥
vyomavṛkṣaphalasyāsya svecchāvayava ujjvalā ,
sargopalambha udyacca camatkurvanti saṃvidi 27
27. vyomavṛkṣaphalasya asya svecchā avayavaḥ ujjvalā
sarga upalambhaḥ udyat ca camatkurvanti saṃvidi
27. asya vyomavṛkṣaphalasya svecchā ujjvalā avayavaḥ ca
sargaḥ upalambhaḥ udyat ca saṃvidi camatkurvanti
27. Of this fruit of the sky-tree, its brilliant constituent of self-will, along with creation, perception, and what manifests, all create wonder within consciousness (saṃvit).
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अन्तस्थेन बहिष्ठेन नानानानातयात्मनि ।
एष सोऽन्तर्बहिर्भाति भावाभावविभावया ॥ २८ ॥
antasthena bahiṣṭhena nānānānātayātmani ,
eṣa so'ntarbahirbhāti bhāvābhāvavibhāvayā 28
28. antasthena bahiṣṭhena nānānānātayā ātmani
eṣa saḥ antaḥ bahiḥ bhāti bhāvābhāvavibhāvayā
28. eṣa saḥ ātmani antasthena bahiṣṭhena nānānānātayā
antaḥ bahiḥ bhāvābhāvavibhāvayā bhāti
28. This very Self (ātman) shines both internally and externally within itself, appearing through internal and external aspects and through manifold diversities, by means of manifesting both being and non-being.
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एतद्रूपा पदार्थश्रीरेतस्मिन्नेतदिच्छया ।
चमत्करोत्येतदर्थं जिह्वेव स्वास्यकोटरे ॥ २९ ॥
etadrūpā padārthaśrīretasminnetadicchayā ,
camatkarotyetadarthaṃ jihveva svāsyakoṭare 29
29. etadrūpā padārthaśrīḥ etasmin etat icchayā
camatkaroti etadartham jihvā iva sva āsya koṭare
29. etadrūpā padārthaśrīḥ etasmin etat icchayā etadartham camatkaroti,
jihvā iva sva āsyakoṭare
29. The splendor of objects, possessing this very form, manifests wonderfully within this (Self) by its own will, and for its own purpose, just as a tongue (moves) in its own mouth cavity.
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अस्याम्भसो द्रवत्वं यत्तदिदं जगदुच्यते ।
संवित्स्यादूपलम्भाङ्गं भुवनावर्तवृत्तिमत् ॥ ३० ॥
asyāmbhaso dravatvaṃ yattadidaṃ jagaducyate ,
saṃvitsyādūpalambhāṅgaṃ bhuvanāvartavṛttimat 30
30. asya ambhasaḥ dravatvam yat tat idam jagat ucyate
saṃvit syāt upalambha aṅgam bhuvana āvarta vṛttimat
30. yat asya ambhasaḥ dravatvam,
tat idam jagat ucyate.
saṃvit upalambhāṅgam bhuvanāvartavṛttimat syāt.
30. Just as the liquidity of this water is called this world, so too consciousness (saṃvit) is the constituent of perception, characterized by the nature of a world-whirlpool.
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शाम्यत्यत्र पदार्थश्रीः सर्वासामेव भास्वति ।
एतस्मादेव चोदेति स्वालोक इव तेजसः ॥ ३१ ॥
śāmyatyatra padārthaśrīḥ sarvāsāmeva bhāsvati ,
etasmādeva codeti svāloka iva tejasaḥ 31
31. śāmyati atra padārtha-śrīḥ sarvāsām eva bhāsvati
| etasmāt eva ca udeti svālokaḥ iva tejasaḥ
31. atra bhāsvati sarvāsām padārtha-śrīḥ eva śāmyati
etasmāt eva ca tejasaḥ svālokaḥ iva udeti
31. Here, the splendor of all material objects (padārtha) comes to rest in the radiant Reality. From this very source, it also emerges, just as light emanates from a luminous body.
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इदमेव जगत्सर्वं शुक्लत्वं तुहिने यथा ।
अत एताः प्रवर्तन्ते विद इन्दोरिवांशवः ॥ ३२ ॥
idameva jagatsarvaṃ śuklatvaṃ tuhine yathā ,
ata etāḥ pravartante vida indorivāṃśavaḥ 32
32. idam eva jagat sarvam śuklatvam tuhine yathā |
ataḥ etāḥ pravartante vidaḥ indoḥ iva aṃśavaḥ
32. yathā tuhine śuklatvam (asti),
(tathā) idam eva sarvam jagat (asti) ataḥ indoḥ aṃśavaḥ iva etāḥ vidaḥ pravartante
32. This entire universe (jagat) is just like the whiteness inherent in snow. Therefore, these cognitions (vidaḥ) manifest, just as rays emanate from the moon.
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एतस्माद्रङ्गतोऽनङ्गाज्जगच्चित्रमिदं स्थितम् ।
विद्ध्यभावविकारादिशान्तमेतन्मयं ततम् ॥ ३३ ॥
etasmādraṅgato'naṅgājjagaccitramidaṃ sthitam ,
viddhyabhāvavikārādiśāntametanmayaṃ tatam 33
33. etasmāt raṅgataḥ anaṅgāt jagat citram idam sthitam
| viddhi abhāva-vikāra-ādi-śāntam etat-mayam tatam
33. (tvam) etasmāt anaṅgāt raṅgataḥ
(utpannam) idam citram jagat
sthitam abhāva-vikāra-ādi-śāntam
etat-mayam tatam (ca tad) viddhi
33. From this formless (anaṅga) stage (raṅga) – the ultimate Reality – this wondrous universe (jagat) has arisen. Understand (viddhi) that it is permeated by this very (Reality), peaceful, and free from non-existence, modification, and similar conditions.
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अस्माद्वनतरोरेताः स्वरूढा गगनाङ्गणे ।
दृश्यशाखाः प्रवर्तन्ते जगज्जालगुलुच्छकाः ॥ ३४ ॥
asmādvanataroretāḥ svarūḍhā gaganāṅgaṇe ,
dṛśyaśākhāḥ pravartante jagajjālagulucchakāḥ 34
34. asmāt vanataroḥ etāḥ svarūḍhāḥ gaganāṅgaṇe |
dṛśya-śākhāḥ pravartante jagat-jāla-gulucchakāḥ
34. asmāt vanataroḥ etāḥ svarūḍhāḥ gaganāṅgaṇe
dṛśya-śākhāḥ jagat-jāla-gulucchakāḥ pravartante
34. From this forest-tree (vanataru), which has grown by itself in the courtyard of the sky (gaganāṅgaṇe), these visible branches (dṛśya-śākhāḥ) manifest, forming clusters of the world-net (jagat-jāla).
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व्ययोदयवती नूनमत्र दृश्यतरङ्गिणी ।
नानातानन्तकुसुमा वहत्यविचलाचले ॥ ३५ ॥
vyayodayavatī nūnamatra dṛśyataraṅgiṇī ,
nānātānantakusumā vahatyavicalācale 35
35. vyaya-udaya-vatī nūnam atra dṛśya-taraṅgiṇī
nānā-tā-ananta-kusumā vahati avicala-acale
35. atra nūnam vyayodayavatī nānātānantakusumā
dṛśyataraṅgiṇī avicalācale vahati
35. Indeed, here, the visible river [of existence], characterized by constant appearance and disappearance, bearing infinite flowers of diverse forms, flows upon the unmoving (acala) ground.
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अस्मिन्व्योमात्मके रङ्गे भुवनाभिनयभ्रमैः ।
मृत्यत्यविरतारम्भं वारैर्नियतिनर्तकी ॥ ३६ ॥
asminvyomātmake raṅge bhuvanābhinayabhramaiḥ ,
mṛtyatyaviratārambhaṃ vārairniyatinartakī 36
36. asmin vyoma-ātmake raṅge bhuvana-abhinaya-bhramaiḥ
nṛtyati avirata-ārambham vāraiḥ niyati-nartakī
36. asmin vyoma-ātmake raṅge niyati-nartakī
bhuvana-abhinaya-bhramaiḥ vāraiḥ avirata-ārambham nṛtyati
36. On this stage, whose very nature (ātman) is space (vyoma), the dancer who is natural law (niyati) dances with ceaseless activity, repeatedly, through the illusory performances of worlds.
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जगत्कोटिमहाकल्पकल्पोन्मेषनिमेषणः ।
विताने नाट्यते भूयो जन्यते कालबालकः ॥ ३७ ॥
jagatkoṭimahākalpakalponmeṣanimeṣaṇaḥ ,
vitāne nāṭyate bhūyo janyate kālabālakaḥ 37
37. jagat-koṭi-mahā-kalpa-kalpa-unmeṣa-nimeṣaṇaḥ
vitāne nāṭyate bhūyaḥ janyate kāla-bālakaḥ
37. jagatkoṭimahākalpakalpomeṣanimeṣaṇaḥ
kālabālakaḥ vitāne bhūyaḥ nāṭyate janyate
37. The child of time (kālabālaka), whose opening and closing of eyes (unmeṣanimeṣaṇa) are like (kalpa) great cosmic eons (mahākalpa) for millions of worlds (jagatkoṭi), is repeatedly created and displayed upon the cosmic expanse.
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उद्यत्स्वपि जगत्स्वेष शान्तमेवावतिष्ठते ।
अनिच्छ एव मुकुरः प्रतिबिम्बशतेष्विव ॥ ३८ ॥
udyatsvapi jagatsveṣa śāntamevāvatiṣṭhate ,
aniccha eva mukuraḥ pratibimbaśateṣviva 38
38. udyatsu api jagatsu eṣaḥ śāntam eva avatiṣṭhate
/ anicchaḥ eva mukuraḥ pratibimba-śateṣu iva
38. udyatsu jagatsu api eṣaḥ śāntam eva avatiṣṭhate
/ anicchaḥ mukuraḥ eva pratibimbaśateṣu iva
38. Even as worlds arise, this [ultimate reality] (eṣa) remains perpetually peaceful, just like a mirror, passively reflecting hundreds of images without any desire (aniccha) or involvement.
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भूतानां वर्तमानानां सर्गाणां संभविष्यताम् ।
एषोऽकारणकं बीजं सर्गाणामिव कारणम् ॥ ३९ ॥
bhūtānāṃ vartamānānāṃ sargāṇāṃ saṃbhaviṣyatām ,
eṣo'kāraṇakaṃ bījaṃ sargāṇāmiva kāraṇam 39
39. bhūtānām vartamānānām sargāṇām saṃbhaviṣyatām
eṣaḥ akāraṇakam bījam sargāṇām iva kāraṇam
39. eṣaḥ vartamānānām saṃbhaviṣyatām bhūtānām
sargāṇām akāraṇakam bījam iva sargāṇām kāraṇam
39. This (ultimate reality) is the uncaused seed of all existing and future creations, and indeed, the fundamental cause of creations.
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अस्योन्मेषो जगल्लक्ष्मीर्निमेषः प्रलयागमः ।
अनुन्मेषनिमेषोऽसावात्मन्येवावतिष्ठते ॥ ४० ॥
asyonmeṣo jagallakṣmīrnimeṣaḥ pralayāgamaḥ ,
anunmeṣanimeṣo'sāvātmanyevāvatiṣṭhate 40
40. asya unmeṣaḥ jagallakṣmīḥ nimeṣaḥ pralayāgamaḥ
anunmeṣanimeṣaḥ asau ātmani eva avatiṣṭhate
40. asya unmeṣaḥ jagallakṣmīḥ nimeṣaḥ pralayāgamaḥ
asau anunmeṣanimeṣaḥ ātmani eva avatiṣṭhate
40. His (ultimate reality's) creative manifestation is the world's unfolding, and his withdrawal is the advent of cosmic dissolution. Yet, that very being, beyond both manifestation and withdrawal, abides solely within his own self (ātman).
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उद्यन्त्यमूनि सुबहूनि महामहान्ति सर्गागमप्रलयजन्मदशा जगन्ति ।
सर्वाणि तान्ययमपारस्वरूप एव प्रस्पन्दनानि मरुदेव यथास्व शान्तम् ॥ ४१ ॥
udyantyamūni subahūni mahāmahānti sargāgamapralayajanmadaśā jaganti ,
sarvāṇi tānyayamapārasvarūpa eva praspandanāni marudeva yathāsva śāntam 41
41. udyanti amūni subahūni mahāmahānti
sargāgamapralayajanmadaśā jaganti
sarvāṇi tāni ayam apārasvarūpaḥ eva
praspandanāni marut eva yathāsva śāntam
41. amūni subahūni mahāmahānti
sargāgamapralayajanmadaśā jaganti udyanti tāni
sarvāṇi ayam apārasvarūpaḥ eva
praspandanāni yathāsva śāntam marut iva eva
41. Numerous and vast worlds, which cycle through the phases of creation, existence, dissolution, and rebirth, continuously come into being. All of these are merely pulsations of this one (the supreme reality), whose essential nature (svarūpa) is boundless, just as the wind (marut) itself, abiding in its own tranquility, manifests various movements.
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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 (current chapter) Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216