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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-62

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श्रीराम उवाच ।
यदेतद्भवता दृष्टं चिद्व्योमवपुषा तदा ।
तदेकदेशसंस्थेन किमुत भ्रमताम्बरे ॥ १ ॥
śrīrāma uvāca ,
yadetadbhavatā dṛṣṭaṃ cidvyomavapuṣā tadā ,
tadekadeśasaṃsthena kimuta bhramatāmbare 1
1. yat etat bhavatā dṛṣṭam cit-vyoma-vapuṣā tadā
tat-eka-deśa-saṃsthena kim uta bhramatā ambare
1. bhavatā cidvyomavapuṣā tadā yat etat dṛṣṭam
tat ekadeśasaṃsthena ambare bhramatā uta kim
1. Śrī Rāma said: If that was seen by you, whose form was the expanse of consciousness (cid-vyoma) at that time, then how could it possibly be (seen) by one who wanders in the physical sky, being situated in only a small part of that (consciousness-expanse)?
श्रीवसिष्ठ उवाच ।
संघशोऽहमनन्तात्मा व्यापी व्योम तदा किल ।
स्यातां तस्यामवस्थायां कीदृशी तौ गमागमौ ॥ २ ॥
śrīvasiṣṭha uvāca ,
saṃghaśo'hamanantātmā vyāpī vyoma tadā kila ,
syātāṃ tasyāmavasthāyāṃ kīdṛśī tau gamāgamau 2
2. saṃghaśaḥ aham ananta-ātman vyāpī vyoma tadā kila
syātām tasyām avasthāyām kīdṛśī tau gamāgamau
2. aham ananta-ātman saṃghaśaḥ vyoma vyāpī tadā kila
tasyām avasthāyām tau gamāgamau kīdṛśī syātām
2. Śrī Vasiṣṭha said: At that time, I was the infinite Self (ātman), pervading space in its manifold forms, indeed. In such a state, what sort of going and coming (movement and cessation) could those two (concepts) possibly entail?
नैकस्थानस्थितमयो नाहं गतिमयोऽभवम् ।
तदनेन स्व एवास्मिन्दृष्टमेतन्मयात्मनि ॥ ३ ॥
naikasthānasthitamayo nāhaṃ gatimayo'bhavam ,
tadanena sva evāsmindṛṣṭametanmayātmani 3
3. na eka-sthāna-sthita-mayaḥ na aham gati-mayaḥ abhavam
tat anena svaḥ eva asmin dṛṣṭam etat mayā ātmani
3. aham na ekasthānasthitamayaḥ na gatimayaḥ abhavam
tat anena etat mayā asmin sve ātmani eva dṛṣṭam
3. I was neither localized in a single place nor constituted by movement. Therefore, by this very means, this entire vision was perceived by me within my own Self (ātman).
यथाङ्गानि शरीरत्वे पश्याम्यापादमस्तकम् ।
चिन्नेत्रेणाप्यनेत्रेण तथैतद्दृष्टवानहम् ॥ ४ ॥
yathāṅgāni śarīratve paśyāmyāpādamastakam ,
cinnetreṇāpyanetreṇa tathaitaddṛṣṭavānaham 4
4. yathā aṅgāni śarīratve paśyāmi āpādamastakam
cit-netreṇa api a-netreṇa tathā etat dṛṣṭavān aham
4. yathā aham aṅgāni āpādamastakam śarīratve paśyāmi
tathā cit-netreṇa anetreṇa api etat dṛṣṭavān aham
4. Just as I perceive the limbs, from foot to head, as constituting my entire body, similarly, I saw this (universe) with the eye of consciousness (cit-netra), even though I had no physical eye.
अनाकृतेर्निरवयवस्थितेस्तदा तथाऽभवाद्विमलचिदम्बरात्मनः ।
जगन्ति तान्यवयवजालकानि मे यथा स्वतो न विगलिता न वस्तुता ॥ ५ ॥
anākṛterniravayavasthitestadā tathā'bhavādvimalacidambarātmanaḥ ,
jaganti tānyavayavajālakāni me yathā svato na vigalitā na vastutā 5
5. anākṛteḥ niravayavasthiteḥ tadā tathā
abhavat vimalacidambarātmanaḥ |
jaganti tāni avayavajālakāni me yathā
svataḥ na vigalitā na vastutā ||
5. tadā anākṛteḥ niravayavasthiteḥ
vimalacidambarātmanaḥ tathā abhavat
tāni jaganti me avayavajālakāni
yathā svataḥ na vigalitā na vastutā
5. Then, from the formless, partless state, the Self (ātman), which is pure consciousness-ether, manifested. Those worlds, which are like networks of limbs belonging to me, are neither truly separate nor possessed of independent reality (vastutā) in themselves.
प्रमाणमत्र ते स्वप्नदृष्टोऽभुवनविभ्रमः ।
स्वप्नेऽनुभूयते दृश्यं न च किंचित्खमेव तत् ॥ ६ ॥
pramāṇamatra te svapnadṛṣṭo'bhuvanavibhramaḥ ,
svapne'nubhūyate dṛśyaṃ na ca kiṃcitkhameva tat 6
6. pramāṇam atra te svapnadṛṣṭaḥ abhuvanavibhramaḥ |
svapne anubhūyate dṛśyam na ca kiñcit kham eva tat ||
6. atra te svapnadṛṣṭaḥ abhuvanavibhramaḥ pramāṇam
svapne dṛśyam anubhūyate ca na kiñcit tat kham eva
6. The non-worldly illusion (abhuvanavibhramaḥ) seen in your dream is the proof here. In a dream, a visible object is experienced, yet that (tat) is nothing but empty space (kham) itself.
यथा पश्यति वृक्षः स्वं पत्रपुष्पफलादिकम् ।
स्वसंवेदननेत्रेण तथैतद्दृष्टवानहम् ॥ ७ ॥
yathā paśyati vṛkṣaḥ svaṃ patrapuṣpaphalādikam ,
svasaṃvedananetreṇa tathaitaddṛṣṭavānaham 7
7. yathā paśyati vṛkṣaḥ svam patrapuṣpaphalādikam |
svasaṃvedananetreṇa tathā etat dṛṣṭavān aham ||
7. yathā vṛkṣaḥ svasaṃvedananetreṇa svam patrapuṣpaphalādikam paśyati,
tathā aham etat dṛṣṭavān
7. Just as a tree perceives its own leaves, flowers, fruits, and so on, with the eye of its own consciousness, so too have I seen this (world).
यथाम्बुधिरनन्तात्मा वेत्ति सर्वान् जलेचरान् ।
तरङ्गावर्तफेनांश्च तथैतद्बुद्धवानहम् ॥ ८ ॥
yathāmbudhiranantātmā vetti sarvān jalecarān ,
taraṅgāvartaphenāṃśca tathaitadbuddhavānaham 8
8. yathā ambudhiḥ anantātmā vetti sarvān jalecarān |
taraṅgāvartaphenān ca tathā etat buddhvān aham ||
8. yathā anantātmā ambudhiḥ sarvān jalecarān taraṅgāvartaphenān ca vetti,
tathā aham etat buddhvān
8. Just as the ocean (ambudhi), with its endless Self (anantātmā), knows all creatures living in its waters, along with its waves, whirlpools, and foam, so too have I realized this (world).
अवयवान्स्वानवयवी यथा वेत्ति निजात्मनि ।
अनन्यानात्मनः सर्गांस्तथैतान्बुद्धवानहम् ॥ ९ ॥
avayavānsvānavayavī yathā vetti nijātmani ,
ananyānātmanaḥ sargāṃstathaitānbuddhavānaham 9
9. avayavān svān avayavī yathā vetti nija ātmani
ananyān ātmanaḥ sargān tathā etān buddhavān aham
9. yathā avayavī svān avayavān nija ātmani vetti
tathā aham etān ātmanaḥ ananyān sargān buddhavān
9. Just as a complete entity (or an embodied being) knows its own parts within its own self (ātman), similarly, I have understood these creations (sargān) to be non-different from the self (ātman).
अद्यापि तानहं देहे व्योम्नि शैले जले स्थले ।
तथैव सर्गान्पश्यामि राम बोधैकतां गतः ॥ १० ॥
adyāpi tānahaṃ dehe vyomni śaile jale sthale ,
tathaiva sargānpaśyāmi rāma bodhaikatāṃ gataḥ 10
10. adya api tān aham dehe vyomni śaile jale sthale
tathā eva sargān paśyāmi rāma bodhaikatām gataḥ
10. rāma adya api aham bodhaikatām gataḥ tān sargān
dehe vyomni śaile jale sthale tathā eva paśyāmi
10. O Rāma, even today, having attained oneness with consciousness (bodha), I perceive those creations (sargān) in the body, in the sky, on a mountain, in water, and on land, exactly in that manner.
पुरोऽस्माकमिदं विश्वं गृहस्यान्तर्बहिस्तथा ।
पूर्णमेतज्जगद्वृन्दैर्वेद्मि बोधैकतां गतः ॥ ११ ॥
puro'smākamidaṃ viśvaṃ gṛhasyāntarbahistathā ,
pūrṇametajjagadvṛndairvedmi bodhaikatāṃ gataḥ 11
11. puraḥ asmākam idam viśvam gṛhasya antar bahiḥ tathā
pūrṇam etat jagadvṛndaiḥ vedmi bodhaikatām gataḥ
11. yathā gṛhasya antar bahiḥ tathā idam viśvam asmākam
puraḥ pūrṇam etat jagadvṛndaiḥ vedmi bodhaikatām gataḥ
11. This universe (viśvam) appears before us, just as (things appear) inside and outside a house. Having attained oneness with consciousness (bodha), I know it to be filled with countless multitudes of worlds.
यथाम्भो रसतां वेत्ति शैत्यं वेत्ति यथा हिमम् ।
स्पन्दं वेत्ति यथा वायुस्तथैतद्वेत्ति शुद्धधीः ॥ १२ ॥
yathāmbho rasatāṃ vetti śaityaṃ vetti yathā himam ,
spandaṃ vetti yathā vāyustathaitadvetti śuddhadhīḥ 12
12. yathā ambhaḥ rasatām vetti śaityam vetti yathā himam
spandam vetti yathā vāyuḥ tathā etat vetti śuddhadhīḥ
12. yathā ambhaḥ rasatām vetti yathā himam śaityam vetti
yathā vāyuḥ spandam vetti tathā śuddhadhīḥ etat vetti
12. Just as water inherently knows its own taste, just as ice knows its own coldness, and just as air knows its own vibration, similarly, one with a pure intellect (śuddhadhīḥ) understands this (ultimate reality).
यो यो नाम विवेकात्मा शुद्धबोधैकतां गतः ।
सम एव मयैकात्मा वेद्मि स्वात्मानमीदृशम् ॥ १३ ॥
yo yo nāma vivekātmā śuddhabodhaikatāṃ gataḥ ,
sama eva mayaikātmā vedmi svātmānamīdṛśam 13
13. yaḥ yaḥ nāma vivekātmā śuddhabodhaikatām gataḥ
samaḥ eva mayā ekātmā vedmi svātmānam īdṛśam
13. yaḥ yaḥ vivekātmā nāma śuddhabodhaikatām gataḥ
mayā ekātmā eva samaḥ aham svātmānam īdṛśam vedmi
13. Whoever, possessing a discerning spirit (ātman), has attained the oneness of pure consciousness, is indeed identical with me. I understand my own true self (ātman) to be like this.
अस्या दृष्टेः परिणतेर्वेत्तृवेदनवेद्यधीः ।
न काचिदस्त्यभ्युदिता विज्ञानात्मैकता यतः ॥ १४ ॥
asyā dṛṣṭeḥ pariṇatervettṛvedanavedyadhīḥ ,
na kācidastyabhyuditā vijñānātmaikatā yataḥ 14
14. asyāḥ dṛṣṭeḥ pariṇateḥ vettṛvedanavedhyadhīḥ
na kācit asti abhyuditā vijñānātmaikatā yataḥ
14. yataḥ asyāḥ dṛṣṭeḥ pariṇateḥ vettṛvedanavedhyadhīḥ (bhavati),
(tataḥ) kācit vijñānātmaikatā abhyuditā na asti
14. As a result of this perspective, no oneness of the conscious self (ātman) arises, because the intellect (dhī) is engaged in distinguishing between the knower, the act of knowing, and the object to be known.
दिव्या दृगद्रिसंस्थस्य तथा योजनकोटिगान् ।
भावान्वेत्ति बहिश्चान्तरेवं तद्बुद्धवानहम् ॥ १५ ॥
divyā dṛgadrisaṃsthasya tathā yojanakoṭigān ,
bhāvānvetti bahiścāntarevaṃ tadbuddhavānaham 15
15. divyā dṛk adrisaṃsthasya tathā yojanakoṭigān bhāvān
vetti bahiḥ ca antaḥ evam tat buddhavān aham
15. adrisaṃsthasya divyā dṛk yojanakoṭigān bhāvān bahiḥ ca antaḥ vetti,
tathā aham tat evam buddhavān
15. A divine vision, like that of one situated on a mountain, perceives objects extending for millions of yojanas, both externally and internally. I have thus understood this principle.
यथा भूमण्डलं भावान्निधिधातुरसादिकान् ।
वेत्त्येवं तन्मया बुद्धमनन्यदृश्यमात्मनः ॥ १६ ॥
yathā bhūmaṇḍalaṃ bhāvānnidhidhāturasādikān ,
vettyevaṃ tanmayā buddhamananyadṛśyamātmanaḥ 16
16. yathā bhūmaṇḍalam bhāvān nidhikhāturasādikān
vetti evam tat mayā buddham ananyadṛśyam ātmanaḥ
16. yathā bhūmaṇḍalam nidhikhāturasādikān bhāvān vetti,
evam ātmanaḥ ananyadṛśyam tat mayā buddham
16. Just as the Earth knows its inner substances like treasures, minerals, and essences, similarly, that which is uniquely perceivable by the self (ātman) has been understood by me.
श्रीराम उवाच ।
ब्रह्मन्ननुभवत्येवं त्वयि तामरसेक्षण ।
सा किं कृतवती ब्रूहि कान्ताऽर्यापाठपाठिनी ॥ १७ ॥
śrīrāma uvāca ,
brahmannanubhavatyevaṃ tvayi tāmarasekṣaṇa ,
sā kiṃ kṛtavatī brūhi kāntā'ryāpāṭhapāṭhinī 17
17. śrīrāma uvāca brahman anubhavati evam tvayi tāmarasekṣaṇa
sā kim kṛtavatī brūhi kāntā āryāpāṭhapāṭhinī
17. śrīrāma uvāca he tāmarasekṣaṇa brahman,
tvayi evam anubhavati,
āryāpāṭhapāṭhinī sā kāntā kim kṛtavatī,
brūhi
17. Shri Rama said: "O lotus-eyed Brahmin, while you were experiencing things in this way, tell me, what did that beloved one, who recites the Āryā verse, do?"
वसिष्ठ उवाच ।
तामेवार्यां पठन्ती सा तथैवानुनयान्विता ।
मत्समीपे नभोदेहा व्योम्नि देवीव संस्थिता ॥ १८ ॥
vasiṣṭha uvāca ,
tāmevāryāṃ paṭhantī sā tathaivānunayānvitā ,
matsamīpe nabhodehā vyomni devīva saṃsthitā 18
18. vasistha uvāca tām eva āryām paṭhantī sā tathā eva
anunayaanvitā matsamīpe nabhodehā vyomni devī iva saṃsthitā
18. vasistha uvāca tām eva āryām paṭhantī sā tathā eva
anunayaanvitā nabhodehā devī iva matsamīpe vyomni saṃsthitā
18. Vasishtha said: "Reciting that very Āryā verse, and similarly filled with humility, she (Arundhati), with her sky-like body, remained near me in space, like a goddess."
यथाहमाकाशवपुस्तथैवासौ खरूपिणी ।
तेन दृष्टा न सा पूर्वं देहेन ललना मया ॥ १९ ॥
yathāhamākāśavapustathaivāsau kharūpiṇī ,
tena dṛṣṭā na sā pūrvaṃ dehena lalanā mayā 19
19. yathā aham ākāśavapuḥ tathā eva asau kharūpiṇī
tena dṛṣṭā na sā pūrvam dehena lalanā mayā
19. yathā aham ākāśavapuḥ,
tathā eva asau kharūpiṇī.
tena pūrvam sā lalanā mayā dehena na dṛṣṭā
19. Just as I had a body of space (ākāśa), so too was her form like space. Therefore, that woman was not seen by me with a physical body previously.
अहमाकाशमात्रात्मा सा खमात्रशरीरिणी ।
जगज्जालं खमात्रं तदिति तत्र तदा स्थितम् ॥ २० ॥
ahamākāśamātrātmā sā khamātraśarīriṇī ,
jagajjālaṃ khamātraṃ taditi tatra tadā sthitam 20
20. aham ākāśamātrātmā sā khamātraśarīriṇī
jagajjālam khamātram tat iti tatra tadā sthitam
20. aham ākāśamātrātmā.
sā khamātraśarīriṇī.
tat jagajjālam api khamātram iti tatra tadā sthitam
20. My essential nature (ātman) was merely space (ākāśa), and she had a body that was merely space. The entire network of worlds (jagajjālam) itself existed there at that time as nothing but space.
श्रीराम उवाच ।
शरीरस्थानकरणप्रयत्नप्राणसंभवैः ।
यदुदेति वचो वर्णैस्तत्कुतस्तादृशाकृतेः ॥ २१ ॥
śrīrāma uvāca ,
śarīrasthānakaraṇaprayatnaprāṇasaṃbhavaiḥ ,
yadudeti vaco varṇaistatkutastādṛśākṛteḥ 21
21. śrīrāmaḥ uvāca śarīrasthānakaraṇaprayatnaprāṇasaṃbhavaiḥ
yat udeti vacaḥ varṇaiḥ tat kutaḥ tādṛśākṛteḥ
21. śrīrāmaḥ uvāca yat vacaḥ varṇaiḥ śarīrasthānakaraṇaprayatnaprāṇasaṃbhavaiḥ udeti,
tat tādṛśākṛteḥ kutaḥ?
21. Śrī Rāma said: That speech which arises through words, produced by the body, its specific location, instruments, effort, and vital breaths (prāṇa) – how can it belong to something of such a (subtle, formless) nature?
रूपालोकमनस्कारः कुतो नामात्मनामिति ।
ब्रूहि मे भगवंस्तत्त्वं यथावृत्तश्च निश्चयम् ॥ २२ ॥
rūpālokamanaskāraḥ kuto nāmātmanāmiti ,
brūhi me bhagavaṃstattvaṃ yathāvṛttaśca niścayam 22
22. rūpālokamanaskāraḥ kutaḥ nāma ātmanām iti brūhi
me bhagavan tattvam yathāvṛttaḥ ca niścayam
22. bhagavan,
me tattvam ca yathāvṛttaḥ niścayam brūhi rūpālokamanaskāraḥ ātmanām kutaḥ nāma iti?
22. How can the perception of forms and the acts of mind (manaskāra) truly belong to the self (ātman)? O Lord, please tell me the truth of this matter, and the definite understanding of how it actually is.
श्रीवसिष्ठ उवाच ।
रूपालोकमनस्काराः शब्दपाठवचांसि च ।
यथा स्वप्ने नभस्येव सन्ति तत्र तथाम्बरे ॥ २३ ॥
śrīvasiṣṭha uvāca ,
rūpālokamanaskārāḥ śabdapāṭhavacāṃsi ca ,
yathā svapne nabhasyeva santi tatra tathāmbare 23
23. śrīvasiṣṭhaḥ uvāca rūpālokamanaskārāḥ śabdapāṭhavacāṃsi
ca yathā svapne nabhasi eva santi tatra tathā ambare
23. śrīvasiṣṭhaḥ uvāca yathā rūpālokamanaskārāḥ ca śabdapāṭhavacāṃsi svapne nabhasi eva santi,
tathā tatra ambare (santi).
23. Śrī Vasiṣṭha said: The perception of forms, mental attention, and the utterance of sounds and words – just as these appear in a dream, as if in the sky, so too do they exist in that (consciousness), as if in space.
रूपालोकमनस्कारैः स्वप्ने चिन्नभ एव ते ।
यथोदेति तथा तत्र तद्दृश्यं खात्मकं स्थितम् ॥ २४ ॥
rūpālokamanaskāraiḥ svapne cinnabha eva te ,
yathodeti tathā tatra taddṛśyaṃ khātmakaṃ sthitam 24
24. rūpālokamanaskāraiḥ svapne citnabhaḥ eva te yathā
udeti tathā tatra tat dṛśyam khātmakam sthitam
24. svapne te rūpālokamanaskāraiḥ citnabhaḥ eva (bhavanti) yathā tad dṛśyam udeti,
tathā tatra khātmakam sthitam.
24. In a dream, those (perceptions of forms, mental acts, sounds, and words) are merely the expanse of consciousness, appearing by means of our own form-perceptions and mental acts. Just as the phenomenal world (dṛśyam) arises there (in a dream), so too, in that (ultimate reality), this visible world exists as having the nature of pure space.
न केवलं तु तद्दृश्यं यावत्तु विषये वयम् ।
जगच्चेदं खमेवाच्छं यथा तन्नस्तथाखिलम् ॥ २५ ॥
na kevalaṃ tu taddṛśyaṃ yāvattu viṣaye vayam ,
jagaccedaṃ khamevācchaṃ yathā tannastathākhilam 25
25. Not only is that sight, but whatever is the object of any of our senses, and the whole world itself, is the clear and open sky.
परमार्थमहाधातुर्वेद्यनिर्मुक्तचिद्वपुः ।
एवं नाम स्वयं भाति स्वभावस्येव निश्चयः ॥ २६ ॥
paramārthamahādhāturvedyanirmuktacidvapuḥ ,
evaṃ nāma svayaṃ bhāti svabhāvasyeva niścayaḥ 26
26. The transcendent first principle, is of the form of the unknowable intellect; which exhibits itself in the constitution of the universe, which is verily its very nature.
शरीरस्थानकरणसत्तायां का तव प्रमा ।
यथैव तेषां देहादि तथास्माकमिदं स्थितम् ॥ २७ ॥
śarīrasthānakaraṇasattāyāṃ kā tava pramā ,
yathaiva teṣāṃ dehādi tathāsmākamidaṃ sthitam 27
27. What proof have you of the existence of the body and its senses? Matter is mere illusion, and as it is with other body, so it is with ours also.
यथैव तत्तथैवेदं तथैवेदं यथैव तत् ।
असत्सत्तामिव गते सच्चासदिव च स्थितम् ॥ २८ ॥
yathaiva tattathaivedaṃ tathaivedaṃ yathaiva tat ,
asatsattāmiva gate saccāsadiva ca sthitam 28
28. This is as that One, and that is as this. (i.e. The world appears to be as the intellect shows it &c.). But the unreal (matter) is taken for the real (spirit); and the real is understood as an unreality.
यथा स्वप्ने धराध्वादिपृष्ठव्यवहृतिर्नभः ।
तदा ह्यहं च त्वं सा च तदिदं च तथा नभः ॥ २९ ॥
yathā svapne dharādhvādipṛṣṭhavyavahṛtirnabhaḥ ,
tadā hyahaṃ ca tvaṃ sā ca tadidaṃ ca tathā nabhaḥ 29
29. yathā svapne dharā-adhva-ādi-pṛṣṭha-vyavahṛtiḥ nabhaḥ
tadā hi aham ca tvam sā ca tat idam ca tathā nabhaḥ
29. yathā svapne dharā-adhva-ādi-pṛṣṭha-vyavahṛtiḥ nabhaḥ,
tathā tadā hi aham ca tvam ca sā ca tat idam ca nabhaḥ
29. Just as in a dream, the various activities on the surface of the earth and roads ultimately dissolve into mere space, similarly, at that time (upon realization), I, you, she, and this entire world are also understood as mere space.
यथा स्वप्ने नृभिर्युद्धकोलाहलगमागमाः ।
असन्तोऽप्यनुभूयन्ते संसारनिकरास्तथा ॥ ३० ॥
yathā svapne nṛbhiryuddhakolāhalagamāgamāḥ ,
asanto'pyanubhūyante saṃsāranikarāstathā 30
30. yathā svapne nṛbhiḥ yuddha-kolāhala-gama-āgamāḥ
asantaḥ api anubhūyante saṃsāra-nikarāḥ tathā
30. yathā svapne nṛbhiḥ asantaḥ api yuddha-kolāhala-gama-āgamāḥ anubhūyante,
tathā saṃsāra-nikarāḥ
30. Just as in a dream, the tumultuous comings and goings of war, though unreal, are experienced by people, similarly, the multitude of worldly existences (saṃsāra) are experienced.
वक्षि चेत्स्वप्नदृश्यश्रीः कस्मात्तदसमञ्जसम् ।
अवाच्यमेतद्धेतुर्हि नान्योऽस्त्यनुभवस्थितेः ॥ ३१ ॥
vakṣi cetsvapnadṛśyaśrīḥ kasmāttadasamañjasam ,
avācyametaddheturhi nānyo'styanubhavasthiteḥ 31
31. vakṣi cet svapna-dṛśya-śrīḥ kasmāt tat asamañjasam
avācyam etat hetuḥ hi na anyaḥ asti anubhava-sthiteḥ
31. cet vakṣi "kasmāt tat svapna-dṛśya-śrīḥ asamañjasam?",
etat avācyam.
hi anubhava-sthiteḥ anyaḥ hetuḥ na asti.
31. If you ask, "Why is the splendor seen in a dream inconsistent?", this (phenomenon) is indescribable. Indeed, there is no other cause for the existence of (such) an experience (anubhava).
कथमालक्ष्यते स्वप्न इति प्रष्टुः प्रकथ्यते ।
यथैवं पश्यसीत्येव हेतुरत्रास्ति नेतरः ॥ ३२ ॥
kathamālakṣyate svapna iti praṣṭuḥ prakathyate ,
yathaivaṃ paśyasītyeva heturatrāsti netaraḥ 32
32. katham ālakṣyate svapnaḥ iti praṣṭuḥ prakathyate
yathā evam paśyasi iti eva hetuḥ atra asti na itaraḥ
32. "katham svapnaḥ ālakṣyate?" iti praṣṭuḥ (janāya) prakathyate: "atra hetuḥ yathā evam paśyasi iti eva asti,
itaraḥ na.
"
32. To the one who asks, "How is a dream perceived?", it is explained: "The reason here is simply that you see it this way; there is no other explanation."
स्वप्नजन्तुरिव व्योम्नि भाति प्रथमसर्गतः ।
प्रभृत्येव विराडात्मा खे खमेव परस्परे ॥ ३३ ॥
svapnajanturiva vyomni bhāti prathamasargataḥ ,
prabhṛtyeva virāḍātmā khe khameva paraspare 33
33. We have the dreaming man, presented to us in the person of Virat from the very beginning of creation; and this being is situated in open air with its aeriform body, in the shape of the dreamer and dream mixed up together.
स्वप्नशब्देन बोधार्थं तव व्यवहराम्यहम् ।
दृश्यं त्विदं न सन्नासन्न स्वप्नो ब्रह्म केवलम् ॥ ३४ ॥
svapnaśabdena bodhārthaṃ tava vyavaharāmyaham ,
dṛśyaṃ tvidaṃ na sannāsanna svapno brahma kevalam 34
34. The word dream that I have used and adduced to you, as an instance to explain the nature of the phenomenal world; is to be understood as it is neither a reality nor an unreality either, but the only Brahma himself.
अथ राघव सा कान्ता मया कान्तानुषङ्गिणी ।
संविदं तन्मयीं कृत्वा पृष्टेदं दृश्यरूपिणी ॥ ३५ ॥
atha rāghava sā kāntā mayā kāntānuṣaṅgiṇī ,
saṃvidaṃ tanmayīṃ kṛtvā pṛṣṭedaṃ dṛśyarūpiṇī 35
35. Now Rama, that lovely lady who became my loving companion, was accosted by me in the form in which I beheld her in my consciousness.
व्यवहारो यथोदेति स्वप्ने स्वप्नजनैः सह ।
तथा तदा तया सार्धं व्यवहारो ममोदितः ॥ ३६ ॥
vyavahāro yathodeti svapne svapnajanaiḥ saha ,
tathā tadā tayā sārdhaṃ vyavahāro mamoditaḥ 36
36. I conversed with her ideal figure, and in my clairvoyant state, just as men seen in a dream, talked with one another.
यथैव स्वप्नसंकाशो व्यवहारः खमेव सः ।
तथैव त्वमिमं विद्धि मामात्मानं जगच्च खम् ॥ ३७ ॥
yathaiva svapnasaṃkāśo vyavahāraḥ khameva saḥ ,
tathaiva tvamimaṃ viddhi māmātmānaṃ jagacca kham 37
37. yathā eva svapnasaṃkāśaḥ vyavahāraḥ kham eva saḥ
tathā eva tvam imam viddhi mām ātmanam jagat ca kham
37. yathā eva vyavahāraḥ svapnasaṃkāśaḥ saḥ kham eva
tathā eva tvam imam mām ātmanam jagat ca kham viddhi
37. Just as worldly activity (vyavahāra) is merely like a dream (svapna) and is truly empty, so too should you understand this me as the self (ātman) and the entire universe (jagat) as ultimately empty (kham).
यथा स्वप्नजगद्रूपं खमेवैवमिदं जगत् ।
जाग्रदादौ स हि स्वप्नः सर्गादौ जगदुद्भवः ॥ ३८ ॥
yathā svapnajagadrūpaṃ khamevaivamidaṃ jagat ,
jāgradādau sa hi svapnaḥ sargādau jagadudbhavaḥ 38
38. yathā svapnajagadrūpam kham eva evam idam jagat
jāgradādau saḥ hi svapnaḥ sargādau jagadudbhavaḥ
38. yathā svapnajagadrūpam kham eva evam idam jagat
jāgradādau saḥ svapnaḥ hi sargādau jagadudbhavaḥ
38. Just as the appearance of the dream-world (svapnajagadrūpa) is merely emptiness, similarly, this entire world (jagat) is also empty. That very dream (svapna) which manifests at the beginning of the waking state is indeed the origin of the world at the beginning of creation.
स्वप्नोऽयं जगदाभोगो न किंचिद्वा खमेव च ।
निर्मलं ज्ञप्तितामात्रमित्थं सन्मात्रसंस्थितम् ॥ ३९ ॥
svapno'yaṃ jagadābhogo na kiṃcidvā khameva ca ,
nirmalaṃ jñaptitāmātramitthaṃ sanmātrasaṃsthitam 39
39. svapnaḥ ayam jagadābhogaḥ na kiṃcit vā kham eva ca
nirmalam jñaptitāmātram ittham sanmātrasaṃsthitam
39. ayam svapnaḥ jagadābhogaḥ vā na kiṃcit ca kham eva
ittham nirmalam jñaptitāmātram sanmātrasaṃsthitam
39. This dream (svapna) is the full experience of the world, or rather, it is truly nothing, merely empty space. Thus, it is simply pure consciousness (jñaptitāmātra), established only in pure existence.
स्वप्नस्य विद्यते द्रष्टा साकारो युष्मदादिकः ।
द्रष्टा तु सर्गस्वप्नस्य चिद्व्योमैवामलं स्वतः ॥ ४० ॥
svapnasya vidyate draṣṭā sākāro yuṣmadādikaḥ ,
draṣṭā tu sargasvapnasya cidvyomaivāmalaṃ svataḥ 40
40. svapnasya vidyate draṣṭā sākāraḥ yuṣmadādikaḥ draṣṭā
tu sargasvapnasya cit vyoma eva amalam svataḥ
40. svapnasya sākāraḥ yuṣmadādikaḥ draṣṭā vidyate tu
sargasvapnasya draṣṭā cit vyoma eva amalam svataḥ
40. For an ordinary dream (svapna), there exists a perceiver (draṣṭā) who is embodied (sākāra), such as yourself and others. But the perceiver (draṣṭā) of the dream of creation (sargasvapna) is merely the pure, untainted consciousness-space (cidvyoman) itself.
यथा द्रष्टामलं व्योम दृश्यं तद्वद्गतं तथा ।
स्वप्नरूपजगत्युच्चैर्जगत्त्वेनामलं नभः ॥ ४१ ॥
yathā draṣṭāmalaṃ vyoma dṛśyaṃ tadvadgataṃ tathā ,
svapnarūpajagatyuccairjagattvenāmalaṃ nabhaḥ 41
41. As the viewer of the world is the clear vacuum of the intellect, so its view also is as clear as its viewer; the world being of the manner of a dream, it is as subtile as the rare atmosphere.
चिद्व्योम्नोऽनाकृतेः स्वप्नो हृदि स्फुरति यः स्वतः ।
सर्गस्तस्य कुतस्तेन साकृतित्वं कथं भवेत् ॥ ४२ ॥
cidvyomno'nākṛteḥ svapno hṛdi sphurati yaḥ svataḥ ,
sargastasya kutastena sākṛtitvaṃ kathaṃ bhavet 42
42. When the empty dream of the world appears of itself, in the vacuous and formless intellect within the hollow of the mind (or heart) and has no substantiality in it; how then is it said to be a material substance, when it is perceived in the same manner by the immaterial intellect?
साकारस्यैव यत्स्वप्नजगत्तद्व्योम निर्मलम् ।
निराकारस्य चिद्व्योम्नः सर्गः स्वप्नः कथं न खम् ॥ ४३ ॥
sākārasyaiva yatsvapnajagattadvyoma nirmalam ,
nirākārasya cidvyomnaḥ sargaḥ svapnaḥ kathaṃ na kham 43
43. When the visionary world, appearing in a dream of corporeal beings as ourselves, proves to be but empty void and vacuity; how do you take it for a material substance, when it is contained in its immaterial form, in the incorporeal spirit and intellect of God, and why not call it an empty air, when it resides in the manner of a dream in the Divine Intellect?
निरुपादानसंभारमभित्तावेव चिन्नभः ।
पश्यत्यकृतमेवेमं जगत्स्वप्नं कृतं यथा ॥ ४४ ॥
nirupādānasaṃbhāramabhittāveva cinnabhaḥ ,
paśyatyakṛtamevemaṃ jagatsvapnaṃ kṛtaṃ yathā 44
44. The Lord sees this uncreated world, appearing before him as in a dream.
मृद्व्या चिदाकाशमृदा ब्रह्मणा ब्राह्मणेन खे ।
कृतोऽपि न कृतः सर्गमण्डपोऽक्षगवाक्षकः ॥ ४५ ॥
mṛdvyā cidākāśamṛdā brahmaṇā brāhmaṇena khe ,
kṛto'pi na kṛtaḥ sargamaṇḍapo'kṣagavākṣakaḥ 45
45. The Lord Brahma (in the form of the Hiranya-Garbha), has framed this creation in air, with the soft clay of his vacuous intellect; and all these bodies with numerous cavities in them, appear as created and uncreated in the same time.
नो कर्तृता न च जगन्ति न भोक्तृतास्ति नास्तीति नास्ति न च किंचिदतो बुधः सन् ।
पाषाणमौनमवलम्ब्य यथाप्रवाहमाचारमाचर शरीरमिहास्तु मा वा ओ ॥ ४६ ॥
no kartṛtā na ca jaganti na bhoktṛtāsti nāstīti nāsti na ca kiṃcidato budhaḥ san ,
pāṣāṇamaunamavalambya yathāpravāhamācāramācara śarīramihāstu mā vā o 46
46. There is no causality, nor the created worlds nor their occupants; know there is nothing and nothing at all, and knowing this likewise and as mute as stone; and go on doing your duties to the last, and care not whether your body may last long or be lost to you.

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 (current chapter) 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