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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-73

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श्रीराम उवाच ।
बन्धमोक्षजगद्बुद्धिर्न शून्या नापि सन्मयी ।
नास्तमेति न चोदेति किमप्याद्यमसौ किल ॥ १ ॥
śrīrāma uvāca ,
bandhamokṣajagadbuddhirna śūnyā nāpi sanmayī ,
nāstameti na codeti kimapyādyamasau kila 1
1. śrīrāma uvāca bandha mokṣa jagat buddhiḥ na śūnyā na api
satmayī na astam eti na ca udeti kim api ādyam asau kila
1. śrīrāma uvāca bandha mokṣa jagat
buddhiḥ na śūnyā na api satmayī
(asti) na astam eti na ca
udeti asau kim api ādyam kila (asti)
1. Śrī Rāma said: The intellect (buddhi) that perceives bondage, liberation (mokṣa), and the world is neither void (śūnya) nor truly existent (sanmaya). It neither rises nor sets. Indeed, it is some primordial (ādya) reality.
उपदिष्टमिदं ब्रह्मंस्त्वया बुद्धमलं मया ।
भूयः कथय तृप्तिर्हि श्रृण्वतो नास्ति मेऽमृतम् ॥ २ ॥
upadiṣṭamidaṃ brahmaṃstvayā buddhamalaṃ mayā ,
bhūyaḥ kathaya tṛptirhi śrṛṇvato nāsti me'mṛtam 2
2. upadiṣṭam idam brahman tvayā buddham alam mayā
bhūyaḥ kathaya tṛptiḥ hi śṛṇvataḥ na asti me amṛtam
2. brahman idam tvayā upadiṣṭam mayā alam buddham bhūyaḥ
kathaya hi me śṛṇvataḥ amṛtam (idam) tṛptiḥ na asti
2. O Brahmin (brahman), this has been instructed by you, and it has been sufficiently understood by me. Please speak more; indeed, for me, the listener, there is no satiety from this nectar-like (amṛta) teaching.
सर्गादिसंभ्रमदृशः श्स्वयतादिदृशस्तथा ।
न काश्चन विभो सत्या असत्याश्च न काश्चन ॥ ३ ॥
sargādisaṃbhramadṛśaḥ śsvayatādidṛśastathā ,
na kāścana vibho satyā asatyāśca na kāścana 3
3. sarga ādi sambhrama dṛśaḥ sva yatā ādi dṛśaḥ tathā
na kāścana vibho satyāḥ asatyāḥ ca na kāścana
3. vibho sarga ādi sambhrama dṛśaḥ tathā sva yatā ādi
dṛśaḥ ca kāścana na satyāḥ na ca kāścana asatyāḥ (santi)
3. O all-pervading one (vibhu), the visions born from the delusion of creation (sarga) and so forth, as well as the visions related to one's intrinsic nature and similar concepts – none of these are truly real, nor are any of them truly unreal.
एवंस्थिते तु यत्सत्यं तत्सर्वं बुद्धवानहम् ।
तथापि भूयोबोधाय सर्गानुभव उच्यताम् ॥ ४ ॥
evaṃsthite tu yatsatyaṃ tatsarvaṃ buddhavānaham ,
tathāpi bhūyobodhāya sargānubhava ucyatām 4
4. evaṃsthite tu yat satyam tat sarvam buddhvān aham
tathāpi bhūyaḥ bodhāya sargānubhavaḥ ucyatām
4. aham evaṃsthite tu yat satyam tat sarvam buddhvān
tathāpi bhūyaḥ bodhāya sargānubhavaḥ ucyatām
4. Even though this is the situation, I have understood all that is true. Nevertheless, for the sake of further realization, let the experience of creation be narrated.
श्रीवसिष्ठ उवाच ।
यदिदं दृश्यते किंचिज्जगत्स्थावरजङ्गमम् ।
सर्वं सर्वप्रकाराढ्यं देशकालक्रियादिमत् ॥ ५ ॥
śrīvasiṣṭha uvāca ,
yadidaṃ dṛśyate kiṃcijjagatsthāvarajaṅgamam ,
sarvaṃ sarvaprakārāḍhyaṃ deśakālakriyādimat 5
5. śrīvasiṣṭhaḥ uvāca yat idam dṛśyate kiñcit jagat
sthāvarajaṅgamam sarvam sarvaprakārāḍhyam deśakālakriyādimat
5. śrīvasiṣṭhaḥ uvāca idam yat kiñcit dṛśyate sthāvarajaṅgamam jagat,
sarvam sarvaprakārāḍhyam deśakālakriyādimat (asti).
5. Śrī Vasiṣṭha said: Whatever is seen of this world, comprising both the immobile and the mobile, all of it is rich in every kind of form and characterized by space, time, action, and so forth.
तस्य नाशे महानाशे महाप्रलयनामनि ।
ब्रह्मोपेन्द्रमरुद्रुद्रमहेन्द्रपरिणामिनि ॥ ६ ॥
tasya nāśe mahānāśe mahāpralayanāmani ,
brahmopendramarudrudramahendrapariṇāmini 6
6. tasya nāśe mahānāśe mahāpralayanāmani
brahmopendramarudrudramahendrapariṇāmini
6. tasya mahānāśe mahāpralayanāmani
brahmopendramarudrudramahendrapariṇāmini (sati) [jagate]
6. At its ultimate destruction, called the Great Dissolution (mahāpralaya), even when Brahmā, Upendra, Marut, Rudra, and Mahendra undergo transformation.
शिष्यते शान्तमत्यच्छं किमप्यजमनादि सत् ।
यतो वाचो निवर्तन्ते किमन्यदवगम्यते ॥ ७ ॥
śiṣyate śāntamatyacchaṃ kimapyajamanādi sat ,
yato vāco nivartante kimanyadavagamyate 7
7. śiṣyate śāntam atyaccham kim api ajam anādi
sat yataḥ vācaḥ nivartante kim anyat avagamyate
7. śāntam atyaccham ajam anādi kim api sat śiṣyate.
yataḥ vācaḥ nivartante,
(tataḥ) anyat kim avagamyate?
7. What remains is something peaceful, exceedingly pure, unborn, without beginning, and truly existing (sat). That from which words recoil, what else can be comprehended?
सर्षपापेक्षया मेरुर्यथातिवितताकृतिः ।
तथाकाशमपि स्थूलं शून्यं सद्यदपेक्षया ॥ ८ ॥
sarṣapāpekṣayā meruryathātivitatākṛtiḥ ,
tathākāśamapi sthūlaṃ śūnyaṃ sadyadapekṣayā 8
8. sarṣapāpekṣayā meruḥ yathā ativitatākṛtiḥ tathā
ākāśam api sthūlam śūnyam sat yat apekṣayā
8. yathā sarṣapāpekṣayā meruḥ ativitatākṛtiḥ tathā
yat apekṣayā ākāśam api sthūlam śūnyam sat
8. Just as Mount Meru has an extremely vast form compared to a mustard seed, similarly, even vast space (ākāśa) appears gross and void when compared to the ultimate existent reality (sat).
शैलेन्द्रापेक्षया सूक्ष्मा यथेमे त्रसरेणवः ।
तथा सूक्ष्मतरं स्थूलं ब्रह्माण्डं यदपेक्षया ॥ ९ ॥
śailendrāpekṣayā sūkṣmā yatheme trasareṇavaḥ ,
tathā sūkṣmataraṃ sthūlaṃ brahmāṇḍaṃ yadapekṣayā 9
9. śailendrāpekṣayā sūkṣmāḥ yathā ime trasareṇavaḥ
tathā sūkṣmataram sthūlam brahmāṇḍam yat apekṣayā
9. yathā ime trasareṇavaḥ śailendrāpekṣayā sūkṣmāḥ
tathā yat apekṣayā sthūlam brahmāṇḍam sūkṣmataram
9. Just as these motes of dust appear minute when compared to great mountains, similarly, even the universe (brahmāṇḍa), though appearing gross, is exceedingly subtle when compared to that ultimate reality.
अमानकलिते सौम्ये काले परिणते चिरम् ।
शान्ते तस्मिन्परे व्योमन्याद्ये ह्यनुभवात्मनि ॥ १० ॥
amānakalite saumye kāle pariṇate ciram ,
śānte tasminpare vyomanyādye hyanubhavātmani 10
10. amānakalite saumye kāle pariṇate ciram śānte
tasmin pare vyomani ādye hi anubhavātmani
10. hi tasmin amānakalite saumye kāle pariṇate
ciram śānte pare ādye anubhavātmani vyomani
10. Indeed, in that supreme, unmeasured, auspicious, tranquil, primeval space (vyoman), which is the very self of experience (anubhava-ātman), where time has long matured.
असंकल्पो महाशान्तो दिक्कालैरमिताकृतिः ।
अन्तर्महांश्चिदाकाशो वेत्तीव परमाणुताम् ॥ ११ ॥
asaṃkalpo mahāśānto dikkālairamitākṛtiḥ ,
antarmahāṃścidākāśo vettīva paramāṇutām 11
11. asaṅkalpaḥ mahāśāntaḥ dikkālaiḥ amitākṛtiḥ
antaḥ mahān cidākāśaḥ vetti iva paramāṇutām
11. asaṅkalpaḥ mahāśāntaḥ dikkālaiḥ amitākṛtiḥ
mahān antaḥ cidākāśaḥ iva paramāṇutām vetti
11. Without resolve (asaṅkalpa) and utterly tranquil, this great consciousness-space (cidākāśa) within, whose form is unmeasured by directions and time, encompasses, as it were, even the state of an atom.
असत्यामेव तामन्तर्भावयन्स्वप्नवत्स्वतः ।
ततः स ब्रह्मशब्दार्थं वेत्ति चिद्रूपतां तताम् ॥ १२ ॥
asatyāmeva tāmantarbhāvayansvapnavatsvataḥ ,
tataḥ sa brahmaśabdārthaṃ vetti cidrūpatāṃ tatām 12
12. asatyām eva tām antar bhāvayan svapnavat svataḥ |
tataḥ sa brahmaśabdārtham vetti cidrūpatām tatām ||
12. sa svataḥ svapnavat asatyām eva tām antar bhāvayan,
tataḥ brahmaśabdārtham tatām cidrūpatām vetti
12. Perceiving that unreal (world) spontaneously within himself, just like a dream, he then comprehends the meaning of the word 'Brahman' as the pervasive nature of consciousness.
चिद्भावोऽनुभवत्यन्तश्चित्त्वाच्चिदणुतां निजाम् ।
तामेव पश्यतीवाथ ततो द्रष्टेव तिष्ठति ॥ १३ ॥
cidbhāvo'nubhavatyantaścittvāccidaṇutāṃ nijām ,
tāmeva paśyatīvātha tato draṣṭeva tiṣṭhati 13
13. citbhāvaḥ anubhavati antaḥ cittvāt ca citaṇutām nijām
| tām eva paśyati iva atha tataḥ draṣṭā iva tiṣṭhati ||
13. citbhāvaḥ cittvāt nijām citaṇutām antaḥ anubhavati atha tām eva iva paśyati,
tataḥ iva draṣṭā tiṣṭhati
13. The state of consciousness (cidbhāva), by virtue of its own nature (cit), experiences its intrinsic subtle consciousness (cidaṇutā) internally. Then, it perceives that very (subtle consciousness) as if it were an external object, and thus remains as if it were a seer.
यथा स्वप्ने मृतं पश्यत्येक एवात्मनात्मनि ।
मृत एव मृतेर्द्रष्टा तथा चिदणुरात्मनि ॥ १४ ॥
yathā svapne mṛtaṃ paśyatyeka evātmanātmani ,
mṛta eva mṛterdraṣṭā tathā cidaṇurātmani 14
14. yathā svapne mṛtam paśyati ekaḥ eva ātmanā ātmani
| mṛtaḥ eva mṛteḥ draṣṭā tathā citaṇuḥ ātmani ||
14. yathā svapne ekaḥ eva ātmanā ātmani mṛtam paśyati,
mṛtaḥ eva mṛteḥ draṣṭā,
tathā citaṇuḥ ātmani (vartate)
14. Just as in a dream, a single individual (eka eva) sees a dead (person) by himself within his own self (ātman), and that very dead (person) is also the seer of death; similarly, the subtle consciousness (cidaṇu) (experiences this paradox) within the (supreme) self (ātman).
ततश्चिद्भाव एषोऽन्तरेक एव द्वितामिव ।
पश्यन्स्वरूप एवास्ते द्रष्टृदृश्यमिव स्थितः ॥ १५ ॥
tataścidbhāva eṣo'ntareka eva dvitāmiva ,
paśyansvarūpa evāste draṣṭṛdṛśyamiva sthitaḥ 15
15. tataḥ citbhāvaḥ eṣaḥ antaḥ ekaḥ eva dvitām iva |
paśyan svarūpe eva āste draṣṭṛdṛśyam iva sthitaḥ ||
15. tataḥ eṣaḥ citbhāvaḥ antaḥ ekaḥ eva,
dvitām iva paśyan,
svarūpe eva āste draṣṭṛdṛśyam iva sthitaḥ
15. Then, this very state of consciousness (cidbhāva), being one within itself, perceives duality, as if experiencing a separate object. Thus, it remains in its own intrinsic nature (svarūpa), established as if simultaneously the seer and the seen.
चिद्भावशून्य एवातिनिराकारोऽप्यणुं तनुम् ।
पश्यन्दृश्यमिवोदेति द्रष्टेव च तदा द्विताम् ॥ १६ ॥
cidbhāvaśūnya evātinirākāro'pyaṇuṃ tanum ,
paśyandṛśyamivodeti draṣṭeva ca tadā dvitām 16
16. cidbhāvaśūnyaḥ eva atinirākāraḥ api aṇum tanum
paśyan dṛśyam iva udeti draṣṭā iva ca tadā dvitām
16. api cidbhāvaśūnyaḥ eva atinirākāraḥ aṇum tanum
dṛśyam iva paśyan tadā ca draṣṭā iva dvitām udeti
16. Even though it is devoid of specific conscious states and is supremely formless, yet, perceiving a subtle form as if it were an object of perception, it then arises into duality, appearing just like a perceiver.
प्रकाशमणुमात्मानं पश्यंस्तदनुभावतः ।
उच्छूनतां चेतयते बीजमङ्कुरतामिव ॥ १७ ॥
prakāśamaṇumātmānaṃ paśyaṃstadanubhāvataḥ ,
ucchūnatāṃ cetayate bījamaṅkuratāmiva 17
17. prakāśam aṇum ātmānam paśyan tat anubhāvataḥ
ucchūnatām cetayate bījam aṅkuratām iva
17. prakāśam aṇum ātmānam paśyan tat anubhāvataḥ
ucchūnatām cetayate bījam aṅkuratām iva
17. Perceiving the subtle, luminous Self (ātman), it then experiences its own expansion by virtue of that perception, just as a seed experiences the state of sprouting.
देशकालक्रियाद्रव्यद्रष्टृदर्शनदृग्दृशः ।
अर्थान्तरस्वभावेन तिष्ठन्त्यनुदिताभिधाः ॥ १८ ॥
deśakālakriyādravyadraṣṭṛdarśanadṛgdṛśaḥ ,
arthāntarasvabhāvena tiṣṭhantyanuditābhidhāḥ 18
18. deśakālakriyādravyadraṣṭṛdarśanadṛgdṛśaḥ
arthāntarasvabhāvena tiṣṭhanti anuditābhidhāḥ
18. deśakālakriyādravyadraṣṭṛdarśanadṛgdṛśaḥ
arthāntarasvabhāvena anuditābhidhāḥ tiṣṭhanti
18. Space, time, action, substance, the perceiver, the act of perception, the subjective sight, and the object seen – these exist by their inherent nature as distinct entities, yet their names are unmanifested.
चिदणुर्यत्र भातोऽसौ देशो मितिमुपागतः ।
यदा भातस्तदा कालो यद्भानं तत्क्रिया स्मृता ॥ १९ ॥
cidaṇuryatra bhāto'sau deśo mitimupāgataḥ ,
yadā bhātastadā kālo yadbhānaṃ tatkriyā smṛtā 19
19. cidaṇuḥ yatra bhātaḥ asau deśaḥ mitim upāgataḥ
yadā bhātaḥ tadā kālaḥ yat bhānam tat kriyā smṛtā
19. yatra asau cidaṇuḥ bhātaḥ deśaḥ mitim upāgataḥ
yadā bhātaḥ tadā kālaḥ yat bhānam tat kriyā smṛtā
19. Where that subtle consciousness manifests, there space attains measurement. When it manifests, that is time. And that manifestation itself is considered action.
उपलब्धं विदुर्द्रव्यं द्रष्टृताप्युपलब्धता ।
आलोकनं दर्शनता दृगालोकनकारणम् ॥ २० ॥
upalabdhaṃ vidurdravyaṃ draṣṭṛtāpyupalabdhatā ,
ālokanaṃ darśanatā dṛgālokanakāraṇam 20
20. upalabdham viduḥ dravyam draṣṭṛtā api upalabdhatā
ālokanam darśanatā dṛk ālokana-kāraṇam
20. upalabdham dravyam viduḥ draṣṭṛtā api upalabdhatā
ālokanam darśanatā dṛk ālokana-kāraṇam
20. They understand that which is perceived as an object (dravyam). The state of being a perceiver (draṣṭṛtā) is also a state of being perceived (upalabdhatā). The act of looking (ālokanam) constitutes perception (darśanatā), and the eye (dṛk) is the cause of looking.
एवमुच्छूनता भाति मितानन्ताथ वा क्रमात् ।
असत्यैव नभस्येव नभोरूपैव निष्क्रमा ॥ २१ ॥
evamucchūnatā bhāti mitānantātha vā kramāt ,
asatyaiva nabhasyeva nabhorūpaiva niṣkramā 21
21. evam ucchūnatā bhāti mitānantā atha vā kramāt
asatyā eva nabhasi eva nabho-rūpā eva niṣkramā
21. evam ucchūnatā mitānantā atha vā kramāt bhāti
asatyā eva nabhasi eva nabho-rūpā eva niṣkramā
21. In this way, fullness or expansion (ucchūnatā) manifests, appearing as either limited or boundless, or even as a gradual process. Yet, it is indeed unreal, just like (a mirage) in space (nabhasi), being inherently of the nature of space (nabho-rūpā) itself, and ultimately without any succession or movement (niṣkramā).
चिदणोर्भासनं भातं तत्प्रदेशेन देहगम् ।
येन पश्यति तच्चक्षुः संग्रहोऽक्षदृशामिति ॥ २२ ॥
cidaṇorbhāsanaṃ bhātaṃ tatpradeśena dehagam ,
yena paśyati taccakṣuḥ saṃgraho'kṣadṛśāmiti 22
22. cid-aṇoḥ bhāsanam bhātam tat-pradeśena deha-gam
yena paśyati tat cakṣuḥ saṅgrahaḥ akṣa-dṛśām iti
22. cid-aṇoḥ bhāsanam deha-gam tat-pradeśena bhātam
yena paśyati tat cakṣuḥ akṣa-dṛśām saṅgrahaḥ iti
22. The manifestation (bhāsanam) of the subtle particle of consciousness (cid-aṇu) manifests (bhātam) within the body (deha-gam) at a specific region (tat-pradeśena). That by which one sees is the eye (cakṣuḥ). This is the summary (saṅgrahaḥ) concerning the senses (akṣa) and their perceptions.
चिदणुप्रतिभासेऽन्तः प्रथमं नामवर्जितम् ।
तन्मात्रशब्दमेतेषामेतदाकाशरूपि तत् ॥ २३ ॥
cidaṇupratibhāse'ntaḥ prathamaṃ nāmavarjitam ,
tanmātraśabdameteṣāmetadākāśarūpi tat 23
23. cid-aṇu-pratibhāse antaḥ prathamam nāma-varjitam
tanmātra-śabdam eteṣām etat ākāśa-rūpi tat
23. cid-aṇu-pratibhāse antaḥ prathamam nāma-varjitam
eteṣām tanmātra-śabdam etat tat ākāśa-rūpi
23. Within the manifestation (pratibhāsa) of the subtle particle of consciousness (cid-aṇu), first, (something) nameless (nāma-varjitam) arises. Among these (tanmātras), the subtle element (tanmātra) of sound (śabda) is that which possesses the nature of space (ākāśa-rūpi).
चिदणुप्रतिभाकाशपिण्ड एव घनस्थितिः ।
अनुसंधानविवशश्चेततीन्द्रियपञ्चकम् ॥ २४ ॥
cidaṇupratibhākāśapiṇḍa eva ghanasthitiḥ ,
anusaṃdhānavivaśaścetatīndriyapañcakam 24
24. cidaṇupratibhākāśapiṇḍaḥ eva ghanasthitiḥ
anusandhānavivaśaḥ cetati indriyapañcakam
24. cidaṇupratibhākāśapiṇḍaḥ eva ghanasthitiḥ
anusandhānavivaśaḥ indriyapañcakam cetati
24. The minute particle of consciousness (cid-aṇu), which is a mass of luminous space, exists in a dense form. Being powerless due to a lack of proper examination, it perceives the group of five sense organs (indriya).
एवं चिदणुसंधानं दृश्यपोषमुपैत्यलम् ।
तदेव ज्ञानमित्युक्तं बुद्धिरित्यभिधीयते ॥ २५ ॥
evaṃ cidaṇusaṃdhānaṃ dṛśyapoṣamupaityalam ,
tadeva jñānamityuktaṃ buddhirityabhidhīyate 25
25. evam cidaṇusandhānam dṛśyapoṣam upaiti alam tat
eva jñānam iti uktam buddhiḥ iti abhidhīyate
25. evam cidaṇusandhānam dṛśyapoṣam alam upaiti.
tat eva jñānam iti uktam buddhiḥ iti abhidhīyate.
25. In this manner, the contemplation of the minute particle of consciousness (cid-aṇu) fully nourishes the phenomenal world. That very process is declared to be knowledge (jñāna) and is designated as intellect (buddhi).
ततो मनस्तदारूढमहंकारपदं गतम् ।
देशकालपरिच्छेद इत्यङ्गीकृत आत्मना ॥ २६ ॥
tato manastadārūḍhamahaṃkārapadaṃ gatam ,
deśakālapariccheda ityaṅgīkṛta ātmanā 26
26. tataḥ manaḥ tat ārūḍham ahaṅkārapadam gatam
deśakālaparicchedaḥ iti aṅgīkṛtaḥ ātmanā
26. tataḥ manaḥ tat ārūḍham ahaṅkārapadam gatam.
deśakālaparicchedaḥ iti ātmanā aṅgīkṛtaḥ.
26. Thereafter, the mind (manas), having ascended to that (intellect), reaches the state of ego (ahaṅkāra). Thus, limitation by space and time (deśa-kāla-pariccheda) is accepted by the self (ātman).
चिदणोरस्य भावस्य प्रत्यग्रं यत्र वेदनम् ।
स तत्रोत्तरकालेन पूर्वाभिख्यां करिष्यति ॥ २७ ॥
cidaṇorasya bhāvasya pratyagraṃ yatra vedanam ,
sa tatrottarakālena pūrvābhikhyāṃ kariṣyati 27
27. cidaṇoḥ asya bhāvasya pratyagram yatra vedanam
saḥ tatra uttarakālena pūrvābhikhyām kariṣyati
27. yatra asya cidaṇoḥ bhāvasya pratyagram vedanam (bhavati),
tatra saḥ uttarakālena pūrvābhikhyām kariṣyati.
27. Where there is a fresh, direct perception (vedanam) of this nature (bhāva) of the minute particle of consciousness (cid-aṇu), there, in due course, that (consciousness-atom) will assume its former designation.
अन्यस्मिन्नेकदेशे सा ऊर्ध्वाभिख्यां करिष्यति ।
एवं दिगभिधानादि कल्पयिष्यति स क्रमात् ॥ २८ ॥
anyasminnekadeśe sā ūrdhvābhikhyāṃ kariṣyati ,
evaṃ digabhidhānādi kalpayiṣyati sa kramāt 28
28. anyasmin ekadeśe sā ūrdhvābhikhyām kariṣyati
evam digabhidhānādi kalpayiṣyati saḥ kramāt
28. saḥ anyasmin ekadeśe sā ūrdhvābhikhyām kariṣyati.
evam kramāt digabhidhānādi kalpayiṣyati.
28. In another distinct part, that [consciousness] will establish the designation 'upwards'. Thus, that [consciousness] will sequentially conceptualize names for directions and similar concepts.
देशकालक्रियाद्रव्यशब्दानामर्थवेदनम् ।
भविष्यति स्वयमसावाकाशविशदोऽपि सन् ॥ २९ ॥
deśakālakriyādravyaśabdānāmarthavedanam ,
bhaviṣyati svayamasāvākāśaviśado'pi san 29
29. deśakālakriyādravyaśabdānām arthavedanam
bhaviṣyati svayam asau ākāśaviśadaḥ api san
29. asau ākāśaviśadaḥ api san,
svayam deśakālakriyādravyaśabdānām arthavedanam bhaviṣyati.
29. The comprehension of the meanings of terms pertaining to place, time, action, and substance will spontaneously emerge, even for that [consciousness], which is intrinsically clear like space.
इत्थं स्वानुभवेनैष व्योम्नैव व्योमरूपभृत् ।
आतिवाहिकनामान्तर्देहः संपद्यते चितेः ॥ ३० ॥
itthaṃ svānubhavenaiṣa vyomnaiva vyomarūpabhṛt ,
ātivāhikanāmāntardehaḥ saṃpadyate citeḥ 30
30. ittham svānubhavena eṣaḥ vyomnā eva vyomarūpabhṛt
ātivāhikanāmāntardehaḥ sampadyate citeḥ
30. ittham eṣaḥ svānubhavena vyomarūpabhṛt vyomnā eva citeḥ ātivāhikanāmāntardehaḥ sampadyate.
30. Thus, through its own direct experience (svānubhava), this [being], assuming a form like space, becomes, by space itself, an inner body within consciousness (cit) that is known as the 'subtle migratory body' (ātivāhika).
एष एव चिरं कालं तत्र भावनया तया ।
गृह्णाति निश्चयं पूर्णमाधिभौतिकमात्मनः ॥ ३१ ॥
eṣa eva ciraṃ kālaṃ tatra bhāvanayā tayā ,
gṛhṇāti niścayaṃ pūrṇamādhibhautikamātmanaḥ 31
31. eṣaḥ eva ciram kālam tatra bhāvanayā tayā
gṛhṇāti niścayam pūrṇam ādhibhautikam ātmanaḥ
31. eṣaḥ eva tatra ciram kālam tayā bhāvanayā ātmanaḥ pūrṇam ādhibhautikam niścayam gṛhṇāti.
31. This very [subtle body], there for a long time, through that sustained contemplation (bhāvanā), attains a full and externally-oriented certainty (ādhibhautika) concerning the self (ātman).
व्योम्ना व्योम्न्येव रचितो निर्मलेनेति विभ्रमः ।
असता सत्समास्तीर्णस्तापनद्या जलं यथा ॥ ३२ ॥
vyomnā vyomnyeva racito nirmaleneti vibhramaḥ ,
asatā satsamāstīrṇastāpanadyā jalaṃ yathā 32
32. vyomnā vyomni eva racitaḥ nirmalena iti vibhramaḥ
asatā satsamāstīrṇaḥ tāpanadyāḥ jalam yathā
32. yathā asatā tāpanadyāḥ jalam satsamāstīrṇaḥ,
iti vibhramaḥ nirmalena vyomnā vyomni eva racitaḥ
32. Just as the water of a mirage-river (māyā) seems to be spread over the existent by something non-existent, so too is this delusion (māyā) created by pure consciousness (brahman) within consciousness itself.
संकल्पनामुपादत्ते स्वदेहे गगनाकृतिः ।
शिरःशब्दार्थदां कांचित्पादशब्दार्थदां क्वचित् ॥ ३३ ॥
saṃkalpanāmupādatte svadehe gaganākṛtiḥ ,
śiraḥśabdārthadāṃ kāṃcitpādaśabdārthadāṃ kvacit 33
33. saṅkalpanām upādatte svadehe gaganākṛtiḥ
śiraḥśabdārthadām kāṃcit pādaśabdārthadām kvacit
33. gaganākṛtiḥ (ayam) svadehe saṅkalpanām upādatte; kāṃcit śiraḥśabdārthadām,
kvacit pādaśabdārthadām (ca)
33. This sky-like (vast, pervasive) consciousness (brahman) creates within its own being mental conceptions (saṅkalpanā) – some giving the meaning of a 'head,' and others, in some places, giving the meaning of a 'foot.'
उरःपार्श्वादिशब्दार्थमयीं क्वचिदनाविलाम् ।
भावाभावग्रहोत्सर्गशब्दाद्यर्थमयीमपि ॥ ३४ ॥
uraḥpārśvādiśabdārthamayīṃ kvacidanāvilām ,
bhāvābhāvagrahotsargaśabdādyarthamayīmapi 34
34. uraḥpārśvādiśabdārthamayīm kvacit anāvilām
bhāvābhāvagrahotsargaśabdādyarthamayīm api
34. kvacit anāvilām uraḥpārśvādiśabdārthamayīm (ca)
bhāvābhāvagrahotsargaśabdādyarthamayīm api (upādatte)
34. Also, sometimes it creates undefiled (pure) mental conceptions, comprising the meanings of terms like 'chest,' 'sides,' and so on, or consisting of the meanings of terms like 'existence,' 'non-existence,' 'acceptance,' 'rejection,' and others.
नियताकारकलनां देशकालादियन्त्रिताम् ।
विषयोन्मुखतां यातामिन्द्रियव्रातवेधिताम् ॥ ३५ ॥
niyatākārakalanāṃ deśakālādiyantritām ,
viṣayonmukhatāṃ yātāmindriyavrātavedhitām 35
35. niyatākārakalanām deśakālādiyantritām
viṣayonmukhatām yātām indriyavrātavedhitām
35. (tāḥ saṅkalpanāḥ) niyatākārakalanām (āpnuvanti),
deśakālādiyantritām (bhavanti),
viṣayonmukhatām yātām (bhavanti),
(ca) indriyavrātavedhitām (bhavanti)
35. These (mental conceptions) are of fixed forms, constrained by space, time, and so forth; they become oriented towards objects of perception and are permeated by the multitude of senses.
सोणुः पश्यत्यथाकारमात्मनः स्वात्मकल्पितम् ।
हस्तपादादिकलितं चित्तादिकलनान्वितम् ॥ ३६ ॥
soṇuḥ paśyatyathākāramātmanaḥ svātmakalpitam ,
hastapādādikalitaṃ cittādikalanānvitam 36
36. soṇuḥ paśyati atha ākāram ātmanaḥ svātmakalpitam
hastapādādikalitam cittādikalanānvitam
36. atha soṇuḥ ātmanaḥ svātmakalpitam hastapādādikalitam
cittādikalanānvitam ākāram paśyati
36. Soṇu then perceives a form of himself, imagined by his own self (ātman), complete with hands, feet, and other limbs, and imbued with mental operations.
एवं संपद्यते ब्रह्मा तथा संपद्यते हरिः ।
एवं संपद्यते रुद्र एवं संपद्यते कृमिः ॥ ३७ ॥
evaṃ saṃpadyate brahmā tathā saṃpadyate hariḥ ,
evaṃ saṃpadyate rudra evaṃ saṃpadyate kṛmiḥ 37
37. evam saṃpadyate brahmā tathā saṃpadyate hariḥ
evam saṃpadyate rudraḥ evam saṃpadyate kṛmiḥ
37. evam brahmā saṃpadyate tathā hariḥ saṃpadyate
evam rudraḥ saṃpadyate evam kṛmiḥ saṃpadyate
37. In this way, one becomes Brahmā; similarly, one becomes Hari. In this way, one becomes Rudra; and in this way, one becomes a worm.
न च किंचन संपन्नं यथास्थितमवस्थितम् ।
शून्यं शून्ये विलसितं ज्ञप्तिर्ज्ञप्तौ विजृम्भिता ॥ ३८ ॥
na ca kiṃcana saṃpannaṃ yathāsthitamavasthitam ,
śūnyaṃ śūnye vilasitaṃ jñaptirjñaptau vijṛmbhitā 38
38. na ca kiṃcana sampannam yathāsthitam avasthitam
śūnyam śūnye vilasitam jñaptiḥ jñaptau vijṛmbhitā
38. ca na kiṃcana sampannam na yathāsthitam avasthitam
śūnyam śūnye vilasitam jñaptiḥ jñaptau vijṛmbhitā
38. Nothing whatsoever has become, nor has anything remained as it was. Emptiness has manifested in emptiness, and consciousness has expanded in consciousness.
प्रतिकन्दः शरीराणां बीजं त्रैलोक्यवीरुधाम् ।
सर्गार्गलप्रदो मुक्तेः संसारासारवारिदः ॥ ३९ ॥
pratikandaḥ śarīrāṇāṃ bījaṃ trailokyavīrudhām ,
sargārgalaprado mukteḥ saṃsārāsāravāridaḥ 39
39. pratikandaḥ śarīrāṇām bījam trailokyavīrudhām
sargārgalapradaḥ mukteḥ saṃsārāsāravāridaḥ
39. śarīrāṇām pratikandaḥ [asti].
trailokyavīrudhām bījam [asti].
mukteḥ sargārgalapradaḥ [asti].
[saḥ] saṃsārāsāravāridaḥ [asti].
39. It is the inherent obstacle for bodies, the seed for the parasitic vines throughout the three worlds. It acts as the bolt that obstructs liberation (mokṣa), and it is a cloud of the worthless cycle of rebirth (saṃsāra).
कारणं सर्वकार्याणां नेता कालक्रियादिषु ।
सर्वाद्यः पुरुषः स्वैरमित्यनुत्थित उत्थितः ॥ ४० ॥
kāraṇaṃ sarvakāryāṇāṃ netā kālakriyādiṣu ,
sarvādyaḥ puruṣaḥ svairamityanutthita utthitaḥ 40
40. kāraṇam sarvakāryāṇām netā kālakriyādiṣu
sarvādhyaḥ puruṣaḥ svairam iti anutthitaḥ utthitaḥ
40. puruṣaḥ sarvādhyaḥ sarvakāryāṇām kāraṇam
kālakriyādiṣu netā anutthitaḥ iti svairam utthitaḥ
40. He is the cause of all effects, the leader in time and actions, the primal (puruṣa) of all. Though unmanifest, he spontaneously manifests himself.
नास्य भूतमयो देहो नास्यास्थीनि शरीरके ।
अवष्टब्धुमसौ मुष्ट्या शक्यते न तु केनचित् ॥ ४१ ॥
nāsya bhūtamayo deho nāsyāsthīni śarīrake ,
avaṣṭabdhumasau muṣṭyā śakyate na tu kenacit 41
41. na asya bhūtamayaḥ dehaḥ na asya asthīni śarīrake
avaṣṭabdhum asau muṣṭyā śakyate na tu kenacit
41. asya dehaḥ bhūtamayaḥ na asya śarīrake asthīni
na asau muṣṭyā avaṣṭabdhum kenacit tu na śakyate
41. He does not possess a body composed of elements, nor are there bones within his form. He cannot be grasped by anyone's fist.
तेनाब्धिमेघसंग्रामसिंहगर्जोर्जितात्मना ।
अपि सुप्तनरेणेव नूनं मौनवता स्थितम् ॥ ४२ ॥
tenābdhimeghasaṃgrāmasiṃhagarjorjitātmanā ,
api suptanareṇeva nūnaṃ maunavatā sthitam 42
42. tena abdhimeghasaṅgrāmasiṃhagarjorjitātmanā
api suptanareṇa iva nūnam maunavatā sthitam
42. tena abdhimeghasaṅgrāmasiṃhagarjorjitātmanā
api suptanareṇa iva maunavatā nūnam sthitam
42. Even by that (puruṣa), whose being is invigorated by the roars of lions - roars like those of oceans, clouds, and battles - it certainly remained in silence, as if by a sleeping man.
जाग्रतः स्वप्नसंदृष्टयोद्धारभटिवेदनम् ।
यथा स्मृतिगतं नासन्न सत्तद्वदसौ स्थितः ॥ ४३ ॥
jāgrataḥ svapnasaṃdṛṣṭayoddhārabhaṭivedanam ,
yathā smṛtigataṃ nāsanna sattadvadasau sthitaḥ 43
43. jāgrataḥ svapnasaṃdṛṣṭayoddhārabhaṭivedanam yathā
smṛtigatam na asat na sat tadvat asau sthitaḥ
43. yathā jāgrataḥ svapnasaṃdṛṣṭayoddhārabhaṭivedanam
smṛtigatam na asat na sat tadvat asau sthitaḥ
43. Just as the recollection of a warrior's prowess (or fight), seen in a dream by a waking person, is neither truly existent nor non-existent, so too does that (puruṣa) exist.
बहुयोजनलक्षौघप्रमाणोऽपि बृहद्वपुः ।
परमाण्वन्तरे भाति लोमान्तस्थजगत्र्त्रयः ॥ ४४ ॥
bahuyojanalakṣaughapramāṇo'pi bṛhadvapuḥ ,
paramāṇvantare bhāti lomāntasthajagatrtrayaḥ 44
44. bahuyojanālakṣaughapramāṇaḥ api bṛhadvapuḥ
paramāṇu antare bhāti lomāntasthajagattrayaḥ
44. bahuyojanālakṣaughapramāṇaḥ bṛhadvapuḥ api
paramāṇu antare bhāti lomāntasthajagattrayaḥ
44. This being, though possessing a massive body with a measure of many hundreds of thousands of yojanas, shines within an atom, containing the three worlds within its very hair follicles.
कुलशैलगुणौघात्मा जगद्धन्दात्मकोऽपि सन् ।
कुलायं धानकामात्रमपि नो पूरयत्यजः ॥ ४५ ॥
kulaśailaguṇaughātmā jagaddhandātmako'pi san ,
kulāyaṃ dhānakāmātramapi no pūrayatyajaḥ 45
45. kulaśailaguṇaughātmā jagadbandhātmakaḥ api
san kulāyam dhānakāmātram api no pūrayati ajaḥ
45. ajaḥ kulaśailaguṇaughātmā jagadbandhātmakaḥ
api san dhānakāmātram api kulāyam no pūrayati
45. The Unborn (ajaḥ), whose very being is the multitude of attributes of the principal mountains, and who, despite being the fundamental nature of all worldly ties (jagadbandha), does not even fill a dwelling as small as a single grain of rice.
जगत्कोटिशताभोगविस्तीर्णोऽप्यणुमात्रकम् ।
वस्तुतो व्याप्तवानेष न देशं स्वप्नशैलवत् ॥ ४६ ॥
jagatkoṭiśatābhogavistīrṇo'pyaṇumātrakam ,
vastuto vyāptavāneṣa na deśaṃ svapnaśailavat 46
46. jagatkoṭiśatābhogavistīrṇaḥ api aṇumātrakaM
vastutaḥ vyāptavān eṣaḥ na deśam svapnaśailavat
46. eṣaḥ jagatkoṭiśatābhogavistīrṇaḥ api,
vastutaḥ aṇumātrakaM deśam na vyāptavān,
svapnaśailavat
46. Though expansive, embracing hundreds of millions of worlds, this being (eṣaḥ) in reality has not pervaded any space, not even an atomic particle, much like a mountain existing in a dream.
स्वयंभूरेष कथितो विराडेष स उच्यते ।
ब्रह्माण्डात्मा जगद्देहो वस्तुतस्तु नभोमयः ॥ ४७ ॥
svayaṃbhūreṣa kathito virāḍeṣa sa ucyate ,
brahmāṇḍātmā jagaddeho vastutastu nabhomayaḥ 47
47. svayambhūḥ eṣaḥ kathitaḥ virāṭ eṣaḥ saḥ ucyate
brahmāṇḍātmā jagaddehaḥ vastutaḥ tu nabhomayaḥ
47. eṣaḥ svayambhūḥ kathitaḥ; eṣaḥ saḥ virāṭ ucyate.
brahmāṇḍātmā jagaddehaḥ tu vastutaḥ nabhomayaḥ
47. This being (eṣaḥ) is called the self-existent (svayambhū); he (saḥ) is also referred to as Virāṭ. While his very essence (ātman) is the cosmic egg (brahmāṇḍa) and his body is the entire world, in reality, he is purely of the nature of space (nabhas).
सनातन इति प्रोक्तो रुद्र इत्यपि संज्ञितः ।
इन्द्रोपेन्द्रमरुन्मेघशैलजालादिदेहकः ॥ ४८ ॥
sanātana iti prokto rudra ityapi saṃjñitaḥ ,
indropendramarunmeghaśailajālādidehakaḥ 48
48. sanātanaḥ iti proktaḥ rudraḥ iti api saṃjñitaḥ
indropendramarunmeghaśailajālādidehakaḥ
48. sanātanaḥ iti proktaḥ rudraḥ iti api saṃjñitaḥ
indropendramarunmeghaśailajālādidehakaḥ
48. This (entity) is declared as eternal (sanātana) and also designated as Rudra. It takes on bodies such as Indra, Upendra, the Maruts, clouds, mountains, and hosts of others.
तेजोणुमात्रं प्रथितं चेतित्वात्प्रथमं वपुः ।
क्रमेण स्फारसंवित्तिर्महानहमिति स्थितः ॥ ४९ ॥
tejoṇumātraṃ prathitaṃ cetitvātprathamaṃ vapuḥ ,
krameṇa sphārasaṃvittirmahānahamiti sthitaḥ 49
49. tejaḥ aṇumātram prathitam cetitvāt prathamaṃ vapuḥ
krameṇa sphārasaṃvittiḥ mahān aham iti sthitaḥ
49. cetitvāt prathamaṃ vapuḥ tejaḥ aṇumātram prathitam
krameṇa sphārasaṃvittiḥ mahān aham iti sthitaḥ
49. Due to its inherent consciousness, the initial form (vapus) first manifested as a subtle particle of energy. Gradually, with expanded awareness (saṃvitti), it became established as the great "I" (aham).
स्पन्दसंवेदनात्तेन स्पन्द इत्यनुभूयते ।
यः स एवानिलाभिख्यो वातस्कन्धात्मना स्थितः ॥ ५० ॥
spandasaṃvedanāttena spanda ityanubhūyate ,
yaḥ sa evānilābhikhyo vātaskandhātmanā sthitaḥ 50
50. spandasaṃvedanāt tena spandaḥ iti anubhūyate yaḥ
saḥ eva anilābhikhyaḥ vātaskandhātmanā sthitaḥ
50. tena spandasaṃvedanāt spandaḥ iti anubhūyate.
yaḥ saḥ eva anilābhikhyaḥ vātaskandhātmanā sthitaḥ
50. Due to the perception (saṃvedana) of pulsation (spanda), it is experienced by that (entity) as "pulsation" (spanda). That very (entity), which is known by the name Anila (wind), exists in the nature of a mass of wind (vātaskandha).
प्राणापानपरिस्पन्दो वेदनादनुभूयते ।
तेन यः सोऽयमाकाशे वातस्कन्ध उदाहृतः ॥ ५१ ॥
prāṇāpānaparispando vedanādanubhūyate ,
tena yaḥ so'yamākāśe vātaskandha udāhṛtaḥ 51
51. prāṇāpānaparispandaḥ vedanāt anubhūyate tena
yaḥ saḥ ayam ākāśe vātaskandhaḥ udāhṛtaḥ
51. prāṇāpānaparispandaḥ vedanāt anubhūyate.
tena yaḥ saḥ ayam ākāśe vātaskandhaḥ udāhṛtaḥ
51. The pulsation of "prāṇa" and "apāna" is experienced through sensation. This (very pulsation), which is perceived by that (entity), is described as the mass of wind (vātaskandha) in space (ākāśa).
चित्ताद्ये कल्पितास्तेन बालेनेव पिशाचिकाः ।
तेजःकणा असन्तोऽपि त एते धिष्ण्यतां गताः ॥ ५२ ॥
cittādye kalpitāstena bāleneva piśācikāḥ ,
tejaḥkaṇā asanto'pi ta ete dhiṣṇyatāṃ gatāḥ 52
52. citta-ādye kalpitāḥ tena bālena iva piśācikāḥ |
tejaḥ-kaṇāḥ asantaḥ api te ete dhiṣṇyatām gatāḥ
52. tena bālena iva piśācikāḥ citta-ādye kalpitāḥ.
asantaḥ api te ete tejaḥ-kaṇāḥ dhiṣṇyatām gatāḥ.
52. Mental constructs and similar creations (citta-ādye), like goblins conjured by a child, are imagined by that (supreme consciousness). Even though these are mere particles of light (tejaḥ-kaṇāḥ) and inherently non-existent, they nonetheless become established as distinct forms or abodes (dhiṣṇya).
प्राणापानपरावर्तदोला तदुदरोदिता ।
वातस्कन्धाभिधां धत्ते जगत्तद्धृदयं महत् ॥ ५३ ॥
prāṇāpānaparāvartadolā tadudaroditā ,
vātaskandhābhidhāṃ dhatte jagattaddhṛdayaṃ mahat 53
53. prāṇa-apāna-parāvarta-dolā tat-udara-uditā |
vāta-skandha-abhidhām dhatte jagat tat-hṛdayam mahat
53. tat-udara-uditā prāṇa-apāna-parāvarta-dolā vāta-skandha-abhidhām dhatte.
tat jagat mahat hṛdayam (ca asti).
53. The oscillation (dolā) of the vital breaths, incoming (prāṇa) and outgoing (apāna), which arises within its (that supreme consciousness') interior, assumes the designation 'wind principle' (vāta-skandha). This wind principle is the great heart (hṛdayam) of the world (jagat).
प्रतिच्छन्दशरीराणां प्रथमं बीजमेष सः ।
जगद्गतानां सर्वेषामाकल्पव्यवहारिणाम् ॥ ५४ ॥
praticchandaśarīrāṇāṃ prathamaṃ bījameṣa saḥ ,
jagadgatānāṃ sarveṣāmākalpavyavahāriṇām 54
54. prati-cchanda-śarīrāṇām prathamam bījam eṣaḥ saḥ
| jagat-gatānām sarveṣām ā-kalpa-vyavahāriṇām
54. eṣaḥ saḥ prathamam bījam.
sarveṣām jagat-gatānām ā-kalpa-vyavahāriṇām prati-cchanda-śarīrāṇām (ca bījam asti).
54. This very principle (eṣaḥ saḥ) is the primordial seed (bījam) for all reflected forms or illusory bodies (praticchanda-śarīrāṇām) that exist throughout the world (jagat-gatānām) and endure through aeons (kalpa) of activity.
प्रतिच्छन्द्याद्यदेतस्मादुत्थिता जगदात्मना ।
देहास्तदा यथा बाह्यमन्तरेषां तथा स्थितम् ॥ ५५ ॥
praticchandyādyadetasmādutthitā jagadātmanā ,
dehāstadā yathā bāhyamantareṣāṃ tathā sthitam 55
55. prati-cchandya-ādi yat etasmāt utthitāḥ jagat-ātmanā
| dehāḥ tadā yathā bāhyam antareṣām tathā sthitam
55. yat prati-cchandya-ādi dehāḥ etasmāt jagat-ātmanā utthitāḥ,
tadā yathā bāhyam,
tathā antareṣām sthitam.
55. When these reflected forms and the like (praticchandya-ādi), which are bodies (dehāḥ), arise from this (seed/principle) as the very nature (ātman) of the world (jagat), then, just as their external appearance (bāhyam) is, so too is their inner reality (antareṣām) established.
चितिस्तस्याद्यबीजस्य पूर्वमेव यथोदिता ।
तथैवाद्यापि जीवेऽन्तस्तथोदेति तदीहिता ॥ ५६ ॥
citistasyādyabījasya pūrvameva yathoditā ,
tathaivādyāpi jīve'ntastathodeti tadīhitā 56
56. citiḥ tasya adya-bījasya pūrvam eva yathā uditā
tathā eva adya api jīve antaḥ tathā udeti tad-īhitā
56. tasya adya-bījasya citiḥ pūrvam yathā eva uditā,
tathā eva adya api jīve antaḥ tathā tad-īhitā udeti.
56. The consciousness (citi) of that primeval seed (ādya-bīja), exactly as described before, similarly arises even today within the individual soul (jīva), and so too do its desired manifestations.
श्लेष्मपित्तानिलास्तस्य चन्द्रार्कपवनास्त्रयः ।
ग्रहा ऋक्षगणास्तस्य प्राणाष्ठीवनसीकराः ॥ ५७ ॥
śleṣmapittānilāstasya candrārkapavanāstrayaḥ ,
grahā ṛkṣagaṇāstasya prāṇāṣṭhīvanasīkarāḥ 57
57. śleṣma-pitta-anilāḥ tasya candra-arka-pavanāḥ trayaḥ
grahāḥ ṛkṣa-gaṇāḥ tasya prāṇāṣṭhīvana-sīkarāḥ
57. tasya śleṣma-pitta-anilāḥ trayaḥ candra-arka-pavanāḥ (santi).
tasya grahāḥ ṛkṣa-gaṇāḥ prāṇāṣṭhīvana-sīkarāḥ (santi).
57. The three humors - phlegm, bile, and wind - are his moon, sun, and cosmic wind. His vital breaths (prāṇa), saliva, and spray are the planets and constellations.
तस्यास्थीन्यद्रिजालानि मेदसो जातिका घनाः ।
शिरः पादौ त्वचं देहान्पश्यामस्तस्य नो वयम् ॥ ५८ ॥
tasyāsthīnyadrijālāni medaso jātikā ghanāḥ ,
śiraḥ pādau tvacaṃ dehānpaśyāmastasya no vayam 58
58. tasya asthīni adri-jālāni medasaḥ jātikāḥ ghanāḥ
śiraḥ pādau tvacam dehān paśyāmaḥ tasya na u vayam
58. tasya asthīni adri-jālāni (santi); medasaḥ (ca) jātikāḥ ghanāḥ (santi).
vayam tasya śiraḥ pādau tvacam dehān ca na u paśyāmaḥ.
58. His bones are the mountain ranges, and from his fat come dense formations. Yet, we do not perceive his head, feet, skin, or (other) bodies.
वपुर्विराजो जगदङ्ग विद्धि संकल्परूपस्य हि कल्पनात्म ।
आकाशशैलावनिसागरादि सर्वं चिदाकाशमतः प्रशान्तम् ॥ ५९ ॥
vapurvirājo jagadaṅga viddhi saṃkalparūpasya hi kalpanātma ,
ākāśaśailāvanisāgarādi sarvaṃ cidākāśamataḥ praśāntam 59
59. vapuḥ virājaḥ jagad-aṅga viddhi
saṅkalpa-rūpasya hi kalpana-ātma
ākāśa-śaila-avani-sāgara-ādi
sarvam cit-ākāśam ataḥ praśāntam
59. he jagad-aṅga! he kalpana-ātma! virājaḥ vapuḥ jagat (iti) viddhi.
hi (tat vapuḥ) saṅkalpa-rūpasya (puruṣasya) kalpana-ātma (asti).
ākāśa-śaila-avani-sāgara-ādi sarvam cit-ākāśam (eva asti); ataḥ (tat) praśāntam.
59. O limb of the world, O soul of imagination (ātman)! Understand that the body of Virāj is the entire world itself, for it is indeed the very essence of creation of the one whose form is cosmic will (saṅkalpa). All of this - sky, mountains, earth, oceans, and so forth - is pure consciousness-space (cit-ākāśa), and therefore utterly tranquil.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1)

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

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 (current chapter) 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