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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-54

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श्रीवसिष्ठ उवाच ।
जगन्नाम नभः स्वच्छं सद्ब्रह्म नभसि स्थितम् ।
नभो नभसि भातीदं जगच्छब्दार्थ इत्यजम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
jagannāma nabhaḥ svacchaṃ sadbrahma nabhasi sthitam ,
nabho nabhasi bhātīdaṃ jagacchabdārtha ityajam 1
1. śrī vasiṣṭha uvāca jagat nāma
nabhaḥ svaccham sat brahma nabhasi
sthitam nabhaḥ nabhasi bhāti
idam jagat śabdārthaḥ iti ajam
1. śrī vasiṣṭha uvāca jagat nāma
svaccham nabhaḥ sat brahma nabhasi
sthitam idam nabhaḥ nabhasi
bhāti iti jagat śabdārthaḥ ajam
1. Śrī Vasiṣṭha said: The entity known as the 'world' (jagat) is like pure space, and the true "brahman" is situated within that space. This very space shines within (that) space; therefore, the true meaning of the word 'world' (jagat) is unborn.
त्वमहं जगदित्यादि शब्दार्थो ब्रह्म ब्रह्मणि ।
शान्तं समसमाभासं स्थितमस्थितमेव सत् ॥ २ ॥
tvamahaṃ jagadityādi śabdārtho brahma brahmaṇi ,
śāntaṃ samasamābhāsaṃ sthitamasthitameva sat 2
2. tvam aham jagat ityādi śabdārthaḥ brahma brahmaṇi
śāntaṃ samasamābhāsaṃ sthitam asthitam eva sat
2. tvam aham jagat ityādi śabdārthaḥ brahma brahmaṇi
śāntaṃ samasamābhāsaṃ sthitam asthitam eva sat
2. The verbal meanings of terms like 'you', 'I', 'world' (jagat), and others, are actually the supreme "brahman" residing within "brahman". That "brahman" is peaceful, appears uniformly equal, and is truly existent, whether it is established or unestablished.
समुद्रगिरिमेघोर्वीविस्फोटमयमप्यजम् ।
काष्ठमौनवदेवेदं जगद्ब्रह्मावतिष्ठते ॥ ३ ॥
samudragirimeghorvīvisphoṭamayamapyajam ,
kāṣṭhamaunavadevedaṃ jagadbrahmāvatiṣṭhate 3
3. samudragirimeghorvīvisphoṭamayam api ajam
kāṣṭhamaunavat eva idam jagat brahma avatiṣṭhate
3. idam jagat samudragirimeghorvīvisphoṭamayam
api ajam kāṣṭhamaunavat eva brahma avatiṣṭhate
3. Even though this world (jagat) is characterized by the violent manifestation of oceans, mountains, clouds, and the earth, this very (world), being unborn, indeed abides as the ultimate reality (Brahman), like the profound stillness of a log.
द्रष्टा द्रष्टैव दृश्यस्य स्वभावात्स्वात्मनि स्थितः ।
कर्ता कर्तैव कर्तव्याभावतः कारणादृते ॥ ४ ॥
draṣṭā draṣṭaiva dṛśyasya svabhāvātsvātmani sthitaḥ ,
kartā kartaiva kartavyābhāvataḥ kāraṇādṛte 4
4. draṣṭā draṣṭā eva dṛśyasya svabhāvāt svātmani
sthitaḥ kartā kartā eva kartavyābhāvataḥ kāraṇāt ṛte
4. draṣṭā dṛśyasya svabhāvāt svātmani sthitaḥ eva
draṣṭā kartā kartavyābhāvataḥ kāraṇāt ṛte eva kartā
4. The seer (draṣṭā) is indeed the seer of the seen, abiding in one's own true self (ātman) by its intrinsic nature (svabhāva). The doer (kartā) is indeed the doer, (but this 'doing' is) without cause, due to the absence of anything that truly needs to be done.
न ज्ञत्वं न च कर्तृत्वं न जडत्वं न भोक्तृता ।
न शून्यता न चार्थत्वमिह नापि नभोर्थता ॥ ५ ॥
na jñatvaṃ na ca kartṛtvaṃ na jaḍatvaṃ na bhoktṛtā ,
na śūnyatā na cārthatvamiha nāpi nabhorthatā 5
5. na jñatvam na ca kartṛtvam na jaḍatvam na bhoktṛtā
na śūnyatā na ca arthatvam iha na api nabhorthatā
5. iha jñatvam na ca kartṛtvam na jaḍatvam na bhoktṛtā
na śūnyatā na ca arthatvam na api nabhorthatā
5. In this context (iha), (the ultimate reality) is neither the state of being a knower nor the state of being a doer; neither inertness nor the condition of an experiencer. Nor is it emptiness, nor the state of being an object, nor even the nature of space (as a void).
शिलाजठरवत्सत्यं घनमेकमजं ततम् ।
सर्वं शान्तमनाद्यन्तमेक विधिनिषेधयोः ॥ ६ ॥
śilājaṭharavatsatyaṃ ghanamekamajaṃ tatam ,
sarvaṃ śāntamanādyantameka vidhiniṣedhayoḥ 6
6. śilājaṭharavat satyam ghanam ekam ajam tatam
sarvam śāntam anādyantam ekam vidhiniṣedhayoḥ
6. śilājaṭharavat satyam ghanam ekam ajam tatam
sarvam śāntam anādyantam ekam vidhiniṣedhayoḥ
6. Like the interior of a rock, the truth (satyam) is solid (ghanam), one (ekam), unborn (ajam), and all-pervading (tatam). It is entirely (sarvam) peaceful (śāntam), without beginning or end (anādyantam), and remains one (ekam) beyond both injunctions and prohibitions.
मरणं जीवितं सत्यमसत्यं च शुभाशुभम् ।
सर्वमेकमजं व्योम वीचिजालजलं यथा ॥ ७ ॥
maraṇaṃ jīvitaṃ satyamasatyaṃ ca śubhāśubham ,
sarvamekamajaṃ vyoma vīcijālajalaṃ yathā 7
7. maraṇam jīvitam satyam asatyam ca śubhāśubham
sarvam ekam ajam vyoma vīcijālajalam yathā
7. maraṇam jīvitam satyam asatyam ca śubhāśubham
sarvam ekam ajam vyoma vīcijālajalam yathā
7. All phenomena, whether it is death or life, truth or untruth, auspicious or inauspicious, are but one unborn expanse (vyoma), just as water is a single entity even when it manifests as a network of waves.
विभाग एव दृश्यत्वं द्रष्ट्रत्वं चैव गच्छति ।
एतच्च कल्पनं स्वप्नपुरादिष्वनुभूयते ॥ ८ ॥
vibhāga eva dṛśyatvaṃ draṣṭratvaṃ caiva gacchati ,
etacca kalpanaṃ svapnapurādiṣvanubhūyate 8
8. vibhāgaḥ eva dṛśyatvam draṣṭṛtvam ca eva gacchati
etat ca kalpanam svapnapurādiṣu anubhūyate
8. vibhāgaḥ eva dṛśyatvam ca draṣṭṛtvam eva gacchati
etat ca kalpanam svapnapurādiṣu anubhūyate
8. It is merely this distinction [between the perceived and the perceiver] that manifests as the state of being seen and the state of being a seer. And this very conceptualization is experienced in dream-cities and similar contexts.
एवमच्छं पराकाशे स्वप्नपत्तनवज्जगत् ।
भाति प्रथममेवेदं ब्रह्मैवेत्थमतः स्थितम् ॥ ९ ॥
evamacchaṃ parākāśe svapnapattanavajjagat ,
bhāti prathamamevedaṃ brahmaivetthamataḥ sthitam 9
9. evam accham parākāśe svapnapattanavat jagat bhāti
prathamam eva idam brahma eva ittham ataḥ sthitam
9. evam accham jagat parākāśe svapnapattanavat bhāti
ataḥ prathamam eva idam ittham brahma eva sthitam
9. In this manner, this world (jagat), which is pure and luminous, appears within the supreme space (parākāśa) just like a dream-city. Therefore, this very [world], existing in this way, is indeed the supreme reality (brahman) from the very beginning.
तदिदं तादृशं विद्धि सर्वम् सर्वात्मकं च यत् ।
देशाद्देशान्तरप्राप्तौ विदो मध्यमनङ्कितम् ॥ १० ॥
tadidaṃ tādṛśaṃ viddhi sarvam sarvātmakaṃ ca yat ,
deśāddeśāntaraprāptau vido madhyamanaṅkitam 10
10. tat idam tādṛśam viddhi sarvam sarvātmakam ca yat
deśāt deśāntaraprāptau vidaḥ madhyam anaṅkitam
10. yat tat idam sarvam ca sarvātmakam tādṛśam viddhi
deśāt deśāntaraprāptau vidaḥ madhyam anaṅkitam
10. Know this [world] to be of that very nature, encompassing everything and being the essence of all (sarvātmakam). For example, in the transition of a knower (vid) from one place to another, the intermediate state remains unperceived and unmarked.
चिद्व्योम्नः शान्तशान्तस्य मध्यमे चैवमास्थितम् ।
जगत्तथैव सलिलमेवोर्म्यादितया यथा ॥ ११ ॥
cidvyomnaḥ śāntaśāntasya madhyame caivamāsthitam ,
jagattathaiva salilamevormyāditayā yathā 11
11. cidvyomnaḥ śāntaśāntasya madhyame ca evam āsthitam
jagat tathā eva salilam eva ūrmyāditayā yathā
11. jagat evam āsthitam śāntaśāntasya cidvyomnaḥ
madhyame ca yathā salilam eva ūrmyāditayā tathā eva
11. The world (jagat) is situated thus within the perfectly tranquil expanse of consciousness (cit-vyoman), just as water itself appears as waves and similar forms.
यदुदेत्युदितं यच्च यच्च नोदेति नोदितम् ।
देशाद्देशान्तरप्राप्तौ विदो मध्यान्न भेदितम् ॥ १२ ॥
yadudetyuditaṃ yacca yacca nodeti noditam ,
deśāddeśāntaraprāptau vido madhyānna bheditam 12
12. yat udeti uditam yat ca yat ca na udeti na uditam
deśāt deśāntaraprāptau vidaḥ madhyāt na bheditam
12. yat udeti uditam ca yat na udeti ca na uditam
vidaḥ deśāt deśāntaraprāptau madhyāt na bheditam
12. That which arises is considered to have arisen, and that which does not arise is considered not to have arisen. For the discerning person (vidaḥ), even in the transition from one state to another, it is not differentiated from its essential core (madhyāt).
अतः किलास्य सर्गस्य कारणं शशशृङ्गवत् ।
प्रयत्नेनापि चान्विष्टं न किंचिदुपलभ्यते ॥ १३ ॥
ataḥ kilāsya sargasya kāraṇaṃ śaśaśṛṅgavat ,
prayatnenāpi cānviṣṭaṃ na kiṃcidupalabhyate 13
13. ataḥ kila asya sargasya kāraṇam śaśaśṛṅgavat
prayatnena api ca anviṣṭam na kiṃcit upalabhyate
13. ataḥ kila asya sargasya kāraṇam śaśaśṛṅgavat
prayatnena api ca anviṣṭam kiṃcit na upalabhyate
13. Therefore, the cause of this creation, it is said, is like a rabbit's horn – completely non-existent. Indeed, even when diligently searched for with effort, nothing at all is found.
यदकारणकं भाति तदभातं भ्रमात्मकम् ।
भ्रमस्यासत्यरूपस्य सत्यता कथमुच्यते ॥ १४ ॥
yadakāraṇakaṃ bhāti tadabhātaṃ bhramātmakam ,
bhramasyāsatyarūpasya satyatā kathamucyate 14
14. yat akāraṇakam bhāti tat abhātam bhramātmakam
bhramasya asatyarūpasya satyatā katham ucyate
14. yat akāraṇakam bhāti tat abhātam bhramātmakam
asatyarūpasya bhramasya satyatā katham ucyate
14. That which appears to be without cause (akāraṇakam) is in reality unmanifest (abhātam) and of the nature of illusion (bhramātmakam). How can reality (satyatā) be attributed to an illusion (bhrama) that is by its very form inherently unreal?
कारणेन विना कार्यं किल किं नाम विद्यते ।
यदपुत्रस्य सत्पुत्रदर्शनं स भ्रमो न सत् ॥ १५ ॥
kāraṇena vinā kāryaṃ kila kiṃ nāma vidyate ,
yadaputrasya satputradarśanaṃ sa bhramo na sat 15
15. kāraṇena vinā kāryam kila kim nāma vidyate | yat
aputrasya satputradarśanam sa bhramaḥ na sat ||
15. kāraṇena vinā kāryam kila kim nāma vidyate yat
aputrasya satputradarśanam sa bhramaḥ na sat
15. What effect indeed exists without a cause? If one sees a good son for a childless person, that is a delusion, not reality.
यस्त्वकारणको भाति स स्वभावो विजृम्भते ।
सर्वरूपेण संकल्पगन्धर्वनगरादिवत् ॥ १६ ॥
yastvakāraṇako bhāti sa svabhāvo vijṛmbhate ,
sarvarūpeṇa saṃkalpagandharvanagarādivat 16
16. yaḥ tu akāraṇakaḥ bhāti sa svabhāvaḥ vijṛmbhate
| sarvarūpeṇa saṅkalpagandharvanagarādivat ||
16. yaḥ tu akāraṇakaḥ bhāti sa svabhāvaḥ vijṛmbhate
sarvarūpeṇa saṅkalpagandharvanagarādivat
16. That which appears to be without cause is the intrinsic nature (svabhāva) manifesting. It is like a city of Gandharvas born of imagination (saṅkalpa) in every form.
देशाद्देशान्तरप्राप्तौ क्षणान्मध्यं विदो वपुः ।
स्वरूपमजहत्त्वेव राजतेऽर्थविवर्तवत् ॥ १७ ॥
deśāddeśāntaraprāptau kṣaṇānmadhyaṃ vido vapuḥ ,
svarūpamajahattveva rājate'rthavivartavat 17
17. deśāt deśāntaraprāptau kṣaṇāt madhyam vidaḥ vapuḥ
| svarūpamajahat tu eva rājate arthavivartavat ||
17. vidaḥ vapuḥ deśāt deśāntaraprāptau kṣaṇāt madhyam
svarūpamajahat tu eva arthavivartavat rājate
17. Upon moving from one place to another, the body of the knower (vid), in a moment, shines forth as if undergoing a transformation of its meaning, without abandoning its own intrinsic nature (svarūpa).
बोध एव कचत्यर्थरूपेण स च स्वादणुः ।
दृष्टान्तोऽत्रानुभूतोऽन्तः स्वप्नसंकल्पपर्वतः ॥ १८ ॥
bodha eva kacatyartharūpeṇa sa ca svādaṇuḥ ,
dṛṣṭānto'trānubhūto'ntaḥ svapnasaṃkalpaparvataḥ 18
18. bodhaḥ eva kacchati artharūpeṇa saḥ ca syāt aṇuḥ |
dṛṣṭāntaḥ atra anubhūtaḥ antaḥ svapnasaṅkalpaparvataḥ ||
18. bodhaḥ eva artharūpeṇa kacchati ca saḥ aṇuḥ syāt atra
antaḥ anubhūtaḥ dṛṣṭāntaḥ svapnasaṅkalpaparvataḥ
18. Consciousness (bodha) itself shines forth in the form of objects, and that (consciousness) is subtle. An experienced internal example here is the mountain of dream-imagination (svapnasaṅkalpa).
श्रीराम उवाच ।
विद्यते वटबीजान्तर्यथा भाविमहाद्रुमः ।
परमाणौ तथा सर्गो ब्रह्मन्कस्मान्न विद्यते ॥ १९ ॥
śrīrāma uvāca ,
vidyate vaṭabījāntaryathā bhāvimahādrumaḥ ,
paramāṇau tathā sargo brahmankasmānna vidyate 19
19. śrīrāma uvāca vidyate vaṭabīja antari yathā bhāvi
mahādrumaḥ paramāṇau tathā sargaḥ brahman kasmāt na vidyate
19. śrīrāma uvāca yathā bhāvi mahādrumaḥ vaṭabīja antari
vidyate tathā brahman paramāṇau sargaḥ kasmāt na vidyate
19. Shri Rama said: Just as a future great tree (mahādruma) exists within a banyan seed, similarly, O brahman, why does creation (sarga) not exist within an atom (paramāṇu)?
श्रीवसिष्ठ उवाच ।
यत्रास्ति बीजं तत्र स्याच्छाखा विततरूपिणी ।
जन्यते कारणैः सा च वितता सहकारिभिः ॥ २० ॥
śrīvasiṣṭha uvāca ,
yatrāsti bījaṃ tatra syācchākhā vitatarūpiṇī ,
janyate kāraṇaiḥ sā ca vitatā sahakāribhiḥ 20
20. śrīvasiṣṭha uvāca yatra asti bījam tatra syāt śākhā
vitatarūpiṇī janyate kāraṇaiḥ sā ca vitatā sahakāribhiḥ
20. śrīvasiṣṭha uvāca yatra bījam asti tatra śākhā vitatarūpiṇī
syāt ca sā vitatā janyate kāraṇaiḥ sahakāribhiḥ
20. Shri Vasiṣṭha said: Wherever there is a seed (bīja), there will be a branch (śākhā) that takes on an expanded form. And that expanded branch is produced by various causes and by contributing factors (sahakārin).
समस्तभूतप्रलये बीजमाकारि किं भवेत् ।
सहकार्यथ किं तस्य जायते यद्वशाज्जगत् ॥ २१ ॥
samastabhūtapralaye bījamākāri kiṃ bhavet ,
sahakāryatha kiṃ tasya jāyate yadvaśājjagat 21
21. samastabhūtapralaye bījam ākāri kim bhavet
sahakāri atha kim tasya jāyate yat vaśāt jagat
21. samastabhūtapralaye kim ākāri bījam bhavet
atha kim tasya sahakāri jāyate yat vaśāt jagat
21. At the total dissolution (pralaya) of all beings, what seed (bīja) with a form would there be? And what contributing factor (sahakārin) for it arises, by the power of which the universe (jagat) comes into existence?
यत्तु ब्रह्म परं शान्तं का तत्राकारकल्पना ।
परमाणुत्वयोगोऽपि नात्र केवात्र बीजता ॥ २२ ॥
yattu brahma paraṃ śāntaṃ kā tatrākārakalpanā ,
paramāṇutvayogo'pi nātra kevātra bījatā 22
22. yat tu brahma param śāntam kā tatra ākārakalpanā
paramāṇutva yogaḥ api na atra keva atra bījatā
22. tu yat brahma param śāntam tatra kā ākārakalpanā
paramāṇutva yogaḥ api na atra keva atra bījatā
22. But that which is the supreme, tranquil (brahman), what conception of form (ākārakalpanā) can there be in it? The state of being an atom (paramāṇutva) is also not present here; where, then, is the state of being a seed (bījatā)?
कारणस्येति बीजस्य सत्यासत्यैककारिणः ।
असंभवाज्जगत्सत्ता कथं केन कुतः क्व का ॥ २३ ॥
kāraṇasyeti bījasya satyāsatyaikakāriṇaḥ ,
asaṃbhavājjagatsattā kathaṃ kena kutaḥ kva kā 23
23. kāraṇasya iti bījasya satyāsatyaikakāriṇaḥ
asaṃbhavāt jagat sattā katham kena kutaḥ kva kā
23. satyāsatyaikakāriṇaḥ bījasya iti kāraṇasya
asaṃbhavāt jagat sattā katham kena kutaḥ kva kā
23. Since the existence of such a seed (bīja) - a singular cause bringing forth both reality and unreality - is impossible, then how, by whom, from where, where, and what kind of thing is this existence of the world (jagat)? Its very existence becomes inexplicable.
जगदास्ते परस्याणोरन्तरित्यपि नोचितम् ।
सार्षपे कणके मेरुरास्त इत्यज्ञकल्पना ॥ २४ ॥
jagadāste parasyāṇorantarityapi nocitam ,
sārṣape kaṇake merurāsta ityajñakalpanā 24
24. jagat āste parasya aṇoḥ antari iti api na ucitam
sārṣape kaṇake meruḥ āste iti ajñakalpanā
24. jagat parasya aṇoḥ antari āste iti api na ucitam.
sārṣape kaṇake meruḥ āste iti ajñakalpanā.
24. It is also not proper to say that the world (jagat) exists within a supreme (or the subtlest) atom. The idea that Mount Meru exists inside a mustard seed is just the imagination of the ignorant.
सति बीजे प्रवर्तन्ते कार्यकारणदृष्टयः ।
निराकारस्य किं बीजं क्व जन्यजनकक्रमः ॥ २५ ॥
sati bīje pravartante kāryakāraṇadṛṣṭayaḥ ,
nirākārasya kiṃ bījaṃ kva janyajanakakramaḥ 25
25. sati bīje pravartante kāryakāraṇadṛṣṭayaḥ
nirākārasya kim bījam kva janyajanakakramaḥ
25. bīje sati kāryakāraṇadṛṣṭayaḥ pravartante.
nirākārasya kim bījam? janyajanakakramaḥ kva?
25. When a seed (bīja) is present, the notions of cause and effect prevail. But for the formless reality, what could be its seed? And where then is the sequence of what is produced and its producer?
अतो यत्परमं तत्त्वं तदेवेदं जगत्स्थितम् ।
नेह प्रथयते किंचिन्न च किंचिद्विनश्यति ॥ २६ ॥
ato yatparamaṃ tattvaṃ tadevedaṃ jagatsthitam ,
neha prathayate kiṃcinna ca kiṃcidvinaśyati 26
26. ataḥ yat paramam tattvam tat eva idam jagat sthitam
na iha prathayate kiṃcit na ca kiṃcit vinaśyati
26. ataḥ idam jagat tat eva paramam tattvam sthitam.
iha kiṃcit na prathayate ca kiṃcit na vinaśyati.
26. Therefore, this entire world (jagat) is truly that supreme principle (tattva), firmly established. Here, nothing at all truly manifests, nor does anything at all truly perish.
चिदाकाशश्चिदाकाशे हृदि चित्त्वाज्जगद्भमम् ।
अशुद्धवदिवाशुद्धे शुद्धं शुद्धे प्रपश्यति ॥ २७ ॥
cidākāśaścidākāśe hṛdi cittvājjagadbhamam ,
aśuddhavadivāśuddhe śuddhaṃ śuddhe prapaśyati 27
27. cidākāśaḥ cidākāśe hṛdi cittvāt jagadbhramam
aśuddhavat iva aśuddhe śuddham śuddhe prapaśyati
27. hṛdi cittvāt cidākāśaḥ cidākāśe jagadbhramam
prapaśyati śuddham śuddhe iva aśuddhavat aśuddhe
27. Due to its conscious nature residing in the heart, the consciousness-space clearly perceives the illusion of the world within itself. It sees the pure in the pure, and similarly, it perceives the impure as if impure within the impure.
स्वमेवाभासते तस्य रूपं स्पन्द इवानिले ।
सर्गशब्दार्थकलना नेह काश्चन सन्ति नः ॥ २८ ॥
svamevābhāsate tasya rūpaṃ spanda ivānile ,
sargaśabdārthakalanā neha kāścana santi naḥ 28
28. svam eva ābhāsate tasya rūpam spandaḥ iva anile
sargaśabdārthakalanāḥ na iha kāścana santi naḥ
28. tasya rūpam svam eva anile spandaḥ iva ābhāsate.
iha naḥ sargaśabdārthakalanāḥ kāścana na santi.
28. Its own true nature alone manifests, like a vibration in the wind. For us, here, there are absolutely no creations, words, meanings, or conceptualizations.
यथा शून्यत्वमाकाशे द्रवत्वं च यथा जले ।
अन्यतात्ममयी शुद्धा सर्गतेय तथात्मनि ॥ २९ ॥
yathā śūnyatvamākāśe dravatvaṃ ca yathā jale ,
anyatātmamayī śuddhā sargateya tathātmani 29
29. yathā śūnyatvam ākāśe dravatvam ca yathā jale
anyatvātmamayī śuddhā sargatiḥ iyam tathā ātmani
29. yathā ākāśe śūnyatvam,
ca yathā jale dravatvam,
tathā iyam śuddhā anyatvātmamayī sargatiḥ ātmani
29. Just as emptiness naturally belongs to space, and fluidity to water, similarly, this pure creative process, which consists of the Self's (ātman) otherness, exists within the Self (ātman).
भारूपमिदमाशान्तं जगद्ब्रह्मैव नस्ततम् ।
अनादिनिधनं सत्यं नोदेति न च शाम्यति ॥ ३० ॥
bhārūpamidamāśāntaṃ jagadbrahmaiva nastatam ,
anādinidhanaṃ satyaṃ nodeti na ca śāmyati 30
30. bhārūpam idam āśāntam jagat brahma eva naḥ tatam
anādinidhanam satyam na udeti na ca śāmyati
30. idam jagat bhārūpam āśāntam,
naḥ brahma eva tatam,
anādinidhanam satyam [asti].
tat na udeti ca na śāmyati.
30. This world, luminous in form, utterly peaceful, and for us, entirely pervaded by the supreme reality (brahman), is without beginning or end and is fundamental reality. It neither rises nor ceases.
देशाद्देशान्तरप्राप्तौ क्षणान्मध्ये विदो वपुः ।
यत्तज्जगदितीवेदं व्योमात्मनि व्यवस्थितम् ॥ ३१ ॥
deśāddeśāntaraprāptau kṣaṇānmadhye vido vapuḥ ,
yattajjagaditīvedaṃ vyomātmani vyavasthitam 31
31. deśāt deśāntaraprāptau kṣaṇāt madhye vidaḥ vapuḥ |
yat tat jagat iti iva idam vyomātmani vyavasthitam ||
31. vidaḥ vapuḥ deśāt deśāntaraprāptau kṣaṇāt madhye
yat tat idam jagat iti iva vyomātmani vyavasthitam
31. Just as the body of a conscious being (vid) appears instantly upon moving from one place to another, so too is this entire universe (jagat) established within the Self (ātman), which is like space, as if it were identical to it.
यथा स्पन्दोऽनिले तोये द्रवत्वं व्योम्नि शून्यता ।
तथा जगदिदं भातमनन्याश्लेषमात्मनि ॥ ३२ ॥
yathā spando'nile toye dravatvaṃ vyomni śūnyatā ,
tathā jagadidaṃ bhātamananyāśleṣamātmani 32
32. yathā spandaḥ anile toye dravatvam vyomni śūnyatā
| tathā jagat idam bhātam ananyāśleṣam ātmani ||
32. yathā anile spandaḥ toye dravatvam vyomni śūnyatā
tathā idam jagat ātmani ananyāśleṣam bhātam
32. Just as pulsation is inherent in air, liquidity in water, and emptiness in space, so too this universe (jagat) appears as non-separate (ananyāśleṣa) in the Self (ātman).
संविन्नभो ननु जगन्नभ इत्यनर्कमात्मन्यवस्थितमनस्तमयोदयं क्व ।
तत्त्वङ्गभूतमखिलं तदनन्यदेव दृश्यं निरस्तकलनोऽम्बरमात्रमास्व ॥ ३३ ॥
saṃvinnabho nanu jagannabha ityanarkamātmanyavasthitamanastamayodayaṃ kva ,
tattvaṅgabhūtamakhilaṃ tadananyadeva dṛśyaṃ nirastakalano'mbaramātramāsva 33
33. saṃvinnabhaḥ nanu jagannabhaḥ iti anarkam
ātmani avasthitam anastamayodayam kva |
tat tvaṅgabhūtam akhilam tat ananyat eva
dṛśyam nirastakalanaḥ ambaramātram āsva ||
33. nanu saṃvinnabhaḥ jagannabhaḥ iti anarkam
anastamayodayam ātmani avasthitam kva
tat akhilam tvaṅgabhūtam tat dṛśyam ananyat
eva nirastakalanaḥ ambaramātram āsva
33. Consciousness is indeed like space; the universe (jagat) is like space, sunless, established in the Self (ātman), without rising or setting. Where (else can it be)? That entire (universe) has become your own limb, and that visible world (dṛśya) is indeed non-different (from the Self). O one who has cast off all distinctions (kalana), remain as mere space (ambara).

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 (current chapter) 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