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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-80

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श्रीवसिष्ठ उवाच ।
इति ते सर्वं आयाता ब्रह्मलोकनिवासिनः ।
अदृश्यतामेव गता दीपाः क्षीणदशा इव ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti te sarvaṃ āyātā brahmalokanivāsinaḥ ,
adṛśyatāmeva gatā dīpāḥ kṣīṇadaśā iva 1
1. śrī-vasiṣṭha uvāca iti te sarvam āyātāḥ brahmalokanivāsinaḥ
adṛśyatām eva gatāḥ dīpāḥ kṣīṇadaśāḥ iva
1. Śrī Vasiṣṭha said: "Thus, all those residents of Brahmaloka, having arrived, then disappeared, just like lamps whose oil has been depleted."
अथ ते द्वादशादित्या ब्रह्मणि ब्रह्मतां गते ।
जगद्वद्ब्रह्मलोकं तमदहन्भास्वरार्चिषः ॥ २ ॥
atha te dvādaśādityā brahmaṇi brahmatāṃ gate ,
jagadvadbrahmalokaṃ tamadahanbhāsvarārciṣaḥ 2
2. atha te dvādaśa-ādityāḥ brahmaṇi brahmatām gate
jagat-vat brahma-lokam tam adahan bhāsvara-arciṣaḥ
2. atha,
brahmaṇi brahmatām gate,
te dvādaśa-ādityāḥ bhāsvara-arciṣaḥ,
tam brahma-lokam jagat-vat adahan.
2. Then, when the creator deity Brahmā had attained the state of absorption in the ultimate reality (brahman), those twelve Adityas, with their brilliant flames, incinerated that world of Brahmā, just as they would (at the end of an eon) burn the entire world.
वैरिञ्चनगरं दग्ध्वा ध्यानं कृत्वा विरञ्चिवत् ।
तेऽपि निर्वाणमाजग्मुर्निःस्नेहदशदीपवत् ॥ ३ ॥
vairiñcanagaraṃ dagdhvā dhyānaṃ kṛtvā virañcivat ,
te'pi nirvāṇamājagmurniḥsnehadaśadīpavat 3
3. vairiñca-nagaram dagdhvā dhyānam kṛtvā virañci-vat
te api nirvāṇam ājagmuḥ niḥsneha-daśa-dīpa-vat
3. vairiñca-nagaram dagdhvā,
virañci-vat dhyānam kṛtvā,
te api niḥsneha-daśa-dīpa-vat nirvāṇam ājagmuḥ.
3. After burning the city of Brahmā and performing contemplation (dhyāna) like Brahmā himself, they too attained final liberation (nirvāṇa), just like ten lamps that have run out of oil (and thus extinguish).
तत एकार्णवापूरो विरिञ्चनगरान्तरम् ।
रात्रौ भुवमिव ध्वान्तं पूरयामास सूर्मिमान् ॥ ४ ॥
tata ekārṇavāpūro viriñcanagarāntaram ,
rātrau bhuvamiva dhvāntaṃ pūrayāmāsa sūrmimān 4
4. tataḥ eka-arṇava-āpūraḥ virañca-nagara-antaram
rātrau bhuvam iva dhvāntam pūrayāmāsa su-ūrmi-mān
4. tataḥ,
su-ūrmi-mān eka-arṇava-āpūraḥ,
rātrau dhvāntam bhuvam iva,
virañca-nagara-antaram pūrayāmāsa.
4. Then, a surging flood from the primal ocean (ekārṇava) filled the interior of Brahmā's city, just as darkness fills the earth at night.
आब्रह्मलोकमभवज्जगदापूर्णमर्णसा ।
तुल्यं रसैकपूर्णेन पक्वद्राक्षाफलेन तत् ॥ ५ ॥
ābrahmalokamabhavajjagadāpūrṇamarṇasā ,
tulyaṃ rasaikapūrṇena pakvadrākṣāphalena tat 5
5. ā-brahma-lokam abhavat jagat āpūrṇam arṇasā
tulyam rasa-eka-pūrṇena pakva-drākṣā-phalena tat
5. jagat tat ā-brahma-lokam abhavat.
arṇasā āpūrṇam (jagat) rasa-eka-pūrṇena pakva-drākṣā-phalena tulyam (abhavat).
5. That world, up to the realm of Brahmā, became completely filled with water, resembling a ripe grape (or fruit of the vine) bursting with its single essence.
तत्तदूर्मिगिरिव्रातखगैरावलिताः खिलाः ।
विच्छिन्नाः कल्पजलदा जल एव निलिल्यिरे ॥ ६ ॥
tattadūrmigirivrātakhagairāvalitāḥ khilāḥ ,
vicchinnāḥ kalpajaladā jala eva nililyire 6
6. tattadūrmigirivrātakhagairāvalitāḥ khilāḥ
vicchinnāḥ kalpa-jaladāḥ jala eva nililyire
6. khilāḥ tattadūrmigirivrātakhagairāvalitāḥ vicchinnāḥ (ca),
kalpa-jaladāḥ jala eva nililyire
6. The vast lands, which were covered by diverse multitudes of waves, mountains, and birds, were torn apart. The clouds of the cosmic dissolution (kalpa) dissolved into the water itself.
एतस्मिन्नन्तरे तत्र दृष्टवानहमम्बरात् ।
यावदभ्युदितं भीमं भीतः किंचिन्नभोन्तरात् ॥ ७ ॥
etasminnantare tatra dṛṣṭavānahamambarāt ,
yāvadabhyuditaṃ bhīmaṃ bhītaḥ kiṃcinnabhontarāt 7
7. etasmin antare tatra dṛṣṭavān aham ambarāt yāvat
abhyuditam bhīmam bhītaḥ kiñcit nabhaḥ antarāt
7. aham etasmin antare tatra ambarāt yāvat bhīmam abhyuditam dṛṣṭavān,
(tataḥ) nabhaḥ antarāt kiñcit bhītaḥ
7. At that very moment, I saw a terrifying (bhīma) form rising from the sky; and from within the celestial realm itself (nabhaḥ), I became somewhat frightened.
कल्पान्तजगदाकारं कृष्णमापूरिताम्बरम् ।
आकल्पं संभृतं नैशं देहेनेवोत्थितं तमः ॥ ८ ॥
kalpāntajagadākāraṃ kṛṣṇamāpūritāmbaram ,
ākalpaṃ saṃbhṛtaṃ naiśaṃ dehenevotthitaṃ tamaḥ 8
8. kalpa-anta-jagat-ākāram kṛṣṇam āpūrita-ambaram
ākalpam saṃbhṛtam naiśam dehena iva utthitam tamaḥ
8. tamaḥ kalpa-anta-jagat-ākāram kṛṣṇam āpūrita-ambaram
ākalpam saṃbhṛtam naiśam dehena iva utthitam
8. This was darkness (tamas) of the form of the universe at the end of an eon (kalpa), black, completely filling the sky, having accumulated throughout the cosmic age (kalpa), nocturnal, as if it had arisen embodied.
तरुणादित्यलक्षाणां तेज आभास्वरं दधत् ।
आदित्यत्रयसंकाशैः स्थिरविद्युच्चयोल्वणैः ॥ ९ ॥
taruṇādityalakṣāṇāṃ teja ābhāsvaraṃ dadhat ,
ādityatrayasaṃkāśaiḥ sthiravidyuccayolvaṇaiḥ 9
9. taruṇa-āditya-lakṣāṇām tejaḥ ābhāsvaram dadhat
āditya-traya-saṃkāśaiḥ sthira-vidyut-caya-ulvaṇaiḥ
9. (saḥ tamaḥ) taruṇa-āditya-lakṣāṇām ābhāsvaram tejaḥ dadhat,
āditya-traya-saṃkāśaiḥ sthira-vidyut-caya-ulvaṇaiḥ
9. It possessed an effulgent brilliance (tejas) like that of millions of rising suns, and was intensely fierce with stable masses of lightning resembling three suns.
नेत्रैराभास्वरमुखं ज्वालापुञ्जसमुद्गिरम् ।
पञ्चाननं दशभुजं त्रिनेत्रं शूलपाणिकम् ॥ १० ॥
netrairābhāsvaramukhaṃ jvālāpuñjasamudgiram ,
pañcānanaṃ daśabhujaṃ trinetraṃ śūlapāṇikam 10
10. netraiḥ ābhāsvaramukham jvālāpuñjasamudgiram
pañcānanam daśabhujam trinetram śūlapāṇikam
10. netraiḥ ābhāsvaramukham jvālāpuñjasamudgiram
pañcānanam daśabhujam trinetram śūlapāṇikam
10. Its face shining with (many) eyes, emitting masses of flames; it was five-faced, ten-armed, three-eyed, and held a spear in its hand.
आयान्तमन्तमुक्तेऽपि व्योम्नीव वितताकृतिम् ।
खमिवासि घनश्यामं देहमासाद्य संस्थितम् ॥ ११ ॥
āyāntamantamukte'pi vyomnīva vitatākṛtim ,
khamivāsi ghanaśyāmaṃ dehamāsādya saṃsthitam 11
11. āyāntam antamukte api vyomni iva vitatākṛtim
kham iva asi ghanaśyāmam deham āsādya saṃsthitam
11. antamukte api vyomni iva vitatākṛtim āyāntam,
kham iva asi ghanaśyāmam deham āsādya saṃsthitam
11. Approaching, its expanded form appeared as if in the boundless sky; having assumed a body, it was established, vast like the sky, sharp like a sword, and dark as a cloud.
स्थितमेकार्णवापूर्णाद्ब्रह्माण्डाद्वहिरम्बरे ।
व्योमेव हस्तपादादिसंनिवेशेन लक्षितम् ॥ १२ ॥
sthitamekārṇavāpūrṇādbrahmāṇḍādvahirambare ,
vyomeva hastapādādisaṃniveśena lakṣitam 12
12. sthitam ekārṇavāpūrṇāt brahmāṇḍāt bahiḥ ambare
vyoma iva hastapādādisaṃniveśena lakṣitam
12. ekārṇavāpūrṇāt brahmāṇḍāt bahiḥ ambare sthitam,
vyoma iva hastapādādisaṃniveśena lakṣitam
12. It was stationed in space, extending beyond the cosmos filled with the primordial ocean. Like (vast) space itself, it was characterized by the arrangement of its hands, feet, and other limbs.
घोणानिलपरावृत्तिविधूतैकमहार्णवम् ।
गोविन्दमिव दोर्दण्डक्षोभितक्षीरसागरम् ॥ १३ ॥
ghoṇānilaparāvṛttividhūtaikamahārṇavam ,
govindamiva dordaṇḍakṣobhitakṣīrasāgaram 13
13. ghoṇānilaparāvṛttividhūtaikamahārṇavam
govindam iva dordaṇḍakṣobhitakṣīrasāgaram
13. ghoṇānilaparāvṛttividhūtaikamahārṇavam,
govindam iva dordaṇḍakṣobhitakṣīrasāgaram
13. Whose single great ocean was agitated by the whirling wind from its nostrils, just like Govinda (Vishnu), who churned the ocean of milk with his mighty arms.
कल्पार्णवजलापूरं पुंस्त्वेनेव समुत्थितम् ।
मूर्तियुक्तमहंकारमस्तकारणमागतम् ॥ १४ ॥
kalpārṇavajalāpūraṃ puṃstveneva samutthitam ,
mūrtiyuktamahaṃkāramastakāraṇamāgatam 14
14. kalpārṇavajalāpūram puṃstvena iva samutthitam
mūrtiyuktam ahaṅkāram astakāraṇam āgatam
14. ahaṅkāram mūrtiyuktam puṃstvena iva samutthitam
astakāraṇam āgatam kalpārṇavajalāpūram
14. The embodied ego (ahaṅkāra) emerged, as if by a male principle. Its cause having ceased, it manifested, filling up like the waters of the ocean of cosmic dissolution.
कुलाचलबृहद्वृन्दमिवोड्डयनडम्बरैः ।
पक्षौघैरुत्थितं व्योम समस्तमभिपूरयत् ॥ १५ ॥
kulācalabṛhadvṛndamivoḍḍayanaḍambaraiḥ ,
pakṣaughairutthitaṃ vyoma samastamabhipūrayat 15
15. kulācalabṛhadvṛndam iva uḍḍayanāḍambaraiḥ
pakṣaughaiḥ utthitam vyoma samastam abhipūrayat
15. pakṣaughaiḥ uḍḍayanāḍambaraiḥ kulācalabṛhadvṛndam
iva utthitam samastam vyoma abhipūrayat
15. It rose, filling the entire sky, with the magnificent display of its multitudes of wings, like a vast host of chief mountains taking flight.
ततस्त्रिशूलनयनैर्मया रुद्रोऽयमित्यसौ ।
दूरादेव परिज्ञाय परमेशो नमस्कृतः ॥ १६ ॥
tatastriśūlanayanairmayā rudro'yamityasau ,
dūrādeva parijñāya parameśo namaskṛtaḥ 16
16. tataḥ triśūlanayanaiḥ mayā rudraḥ ayam iti
asau dūrāt eva parijñāya parameśaḥ namaskṛtaḥ
16. tataḥ mayā asau parameśaḥ triśūlanayanaiḥ
rudraḥ ayam iti dūrāt eva parijñāya namaskṛtaḥ
16. Thereupon, that Supreme Lord (parameśa) was saluted by me, having been recognized from afar as 'This is Rudra' by his trident-like eyes.
श्रीराम उवाच ।
किं स तादृग्विधो रुद्रः किं कृष्णः किं महाकृतिः ।
किं पञ्चवदनः कस्माद्दशबाहुः स तिष्ठति ॥ १७ ॥
śrīrāma uvāca ,
kiṃ sa tādṛgvidho rudraḥ kiṃ kṛṣṇaḥ kiṃ mahākṛtiḥ ,
kiṃ pañcavadanaḥ kasmāddaśabāhuḥ sa tiṣṭhati 17
17. śrīrāma uvāca kim saḥ tādṛgvidhaḥ rudraḥ kim kṛṣṇaḥ kim
mahākṛtiḥ kim pañcavadanah kasmāt daśabāhuḥ saḥ tiṣṭhati
17. śrīrāma uvāca.
kim saḥ rudraḥ tādṛgvidhaḥ? kim kṛṣṇaḥ? kim mahākṛtiḥ? kim pañcavadanah? kasmāt saḥ daśabāhuḥ tiṣṭhati?
17. Śrī Rāma said: 'Is Rudra indeed of such a form? Is he dark? Is he of gigantic stature? Is he five-faced? And why does he appear with ten arms?'
किं त्रिनेत्रः किमुग्रात्मा किमेकः किंप्रयोजनः ।
केनेरितः किमकरोच्छायासीद्वद का मुने ॥ १८ ॥
kiṃ trinetraḥ kimugrātmā kimekaḥ kiṃprayojanaḥ ,
keneritaḥ kimakarocchāyāsīdvada kā mune 18
18. kim trinetraḥ kim ugra-ātmā kim ekaḥ kim prayojanaḥ
kena īritaḥ kim akarot chāyā āsīt vada kā mune
18. mune vada kā kim trinetraḥ kim ugra-ātmā kim ekaḥ
kim prayojanaḥ kena īritaḥ kim akarot chāyā āsīt
18. O sage, tell me: Was he three-eyed? Was his nature fierce? Was he a singular being? What was his purpose? By whom was he impelled? What did he accomplish? Was he merely a shadow? Who was he?
श्रीवसिष्ठ उवाच ।
काकुत्स्थ रुद्रनामासावहंकारतयोत्थितः ।
विषमैकाभिमानात्मा मूर्तिरस्यामलं नभः ॥ १९ ॥
śrīvasiṣṭha uvāca ,
kākutstha rudranāmāsāvahaṃkāratayotthitaḥ ,
viṣamaikābhimānātmā mūrtirasyāmalaṃ nabhaḥ 19
19. śrī-vasiṣṭha uvāca kākutstha rudranāmā asau ahaṅkāratayā
utthitaḥ viṣama-eka-abhimāna-ātmā mūrtiḥ asya amalam nabhaḥ
19. kākutstha śrī-vasiṣṭha uvāca asau rudranāmā ahaṅkāratayā
utthitaḥ viṣama-eka-abhimāna-ātmā asya mūrtiḥ amalam nabhaḥ
19. Śrī Vasiṣṭha said: O Kakutstha, that being, known as Rudra, arose from ego (ahaṅkāra). His essential nature (ātman) is the singular, diverse sense of 'I', and his form is the pure, unsullied ether.
व्योमाकृतिः स भगवाम्व्योमवर्णो महाद्युतिः ।
चिद्व्योममात्रसारत्वादाकाशात्मा स उच्यते ॥ २० ॥
vyomākṛtiḥ sa bhagavāmvyomavarṇo mahādyutiḥ ,
cidvyomamātrasāratvādākāśātmā sa ucyate 20
20. vyoma-ākṛtiḥ sa bhagavān vyoma-varṇaḥ mahā-dyutiḥ
cit-vyoma-mātra-sāratvāt ākāśa-ātmā sa ucyate
20. saḥ vyoma-ākṛtiḥ bhagavān vyoma-varṇaḥ mahā-dyutiḥ
cit-vyoma-mātra-sāratvāt saḥ ākāśa-ātmā ucyate
20. That glorious being, whose form and color are like the ether and who is greatly radiant, is called 'ether-self' (ākāśa-ātman) because his essential nature (ātman) is solely the ether of consciousness.
सर्वभूतात्मभूतत्वात्सर्वगत्वान्महाकृतिः ।
यानि तस्यानुषक्तानि पञ्च खानीन्द्रियाण्यलम् ॥ २१ ॥
sarvabhūtātmabhūtatvātsarvagatvānmahākṛtiḥ ,
yāni tasyānuṣaktāni pañca khānīndriyāṇyalam 21
21. sarva-bhūta-ātma-bhūtatvāt sarva-gatvāt mahā-ākṛtiḥ
yāni tasya anuraktāni pañca khāni indriyāṇi alam
21. sarva-bhūta-ātma-bhūtatvāt sarva-gatvāt saḥ mahā-ākṛtiḥ
tasya yāni pañca khāni anuraktāni indriyāṇi alam
21. Because he is the essential nature (ātman) of all beings and is all-pervading, he possesses a great form. The five apertures (khāni) that are connected to him are indeed the sense organs (indriya).
तानि तस्य मुखान्याहुस्तपद्रूपाणि सर्वतः ।
कर्मेन्द्रियाणि विषयास्ते हि तस्य भुजा दश ॥ २२ ॥
tāni tasya mukhānyāhustapadrūpāṇi sarvataḥ ,
karmendriyāṇi viṣayāste hi tasya bhujā daśa 22
22. tāni tasya mukhāni āhuḥ tapad-rūpāṇi sarvataḥ
karmendriyāṇi viṣayāḥ te hi tasya bhujā daśa
22. tāni tapad-rūpāṇi mukhāni sarvataḥ tasya āhuḥ
karmendriyāṇi viṣayāḥ te hi tasya daśa bhujā
22. They say that those are his faces everywhere, radiant forms. Indeed, the organs of action (karmendriya) and their objects (viṣaya) are his ten arms.
सर्वभूतनरैः सार्धं ब्रह्मणा परमेयुषा ।
यदासौ संपरित्यक्तस्तदा स्वां मूर्तिमागतः ॥ २३ ॥
sarvabhūtanaraiḥ sārdhaṃ brahmaṇā parameyuṣā ,
yadāsau saṃparityaktastadā svāṃ mūrtimāgataḥ 23
23. sarvabhūtanaraiḥ sārdham brahmaṇā parameyuṣā
yadā asau samparityaktaḥ tadā svām mūrtim āgataḥ
23. yadā asau sarvabhūtanaraiḥ brahmaṇā parameyuṣā
sārdham samparityaktaḥ tadā svām mūrtim āgataḥ
23. When he (the being in question) was completely abandoned by Brahmā, who had attained the supreme state, along with all beings and men, then he assumed his own form.
स चैकांशैकरूपात्मा नास्ति तस्य हि साकृतिः ।
तथा दृश्यत एवासौ भ्रान्तिमात्रेण मूर्तिमान् ॥ २४ ॥
sa caikāṃśaikarūpātmā nāsti tasya hi sākṛtiḥ ,
tathā dṛśyata evāsau bhrāntimātreṇa mūrtimān 24
24. saḥ ca ekāṃśaikarūpātmā na asti tasya hi sā ākṛtiḥ
tathā dṛśyate eva asau bhrāntimātreṇa mūrtimān
24. saḥ ca ekāṃśaikarūpātmā tasya sā ākṛtiḥ hi na asti
tathā asau bhrāntimātreṇa eva mūrtimān dṛśyate
24. And he, whose essential nature (ātman) is a single, undivided form, does not indeed possess any specific shape. Yet, he is seen as embodied merely through illusion (māyā).
चिदाकाशगते स्फारे भूताकाशे स तिष्ठति ।
देहे च सर्वभूतानां नित्यं वायुरिवेश्वरः ॥ २५ ॥
cidākāśagate sphāre bhūtākāśe sa tiṣṭhati ,
dehe ca sarvabhūtānāṃ nityaṃ vāyuriveśvaraḥ 25
25. cidākāśagate sphāre bhūtākāśe saḥ tiṣṭhati
dehe ca sarvabhūtānām nityam vāyuḥ iva īśvaraḥ
25. saḥ īśvaraḥ cidākāśagate sphāre bhūtākāśe
tiṣṭhati ca sarvabhūtānām dehe nityam vāyuḥ iva
25. He resides in the vast elemental space (bhūtākāśa), which is situated within the consciousness-space (cit-ākāśa). And the Lord (īśvara) eternally dwells in the bodies of all beings, just like the wind.
सर्वभूतपरित्यक्तस्तस्मिन्काले खमूर्तिमान् ।
क्षोभयन्स क्षणं क्षीणः परमां शान्तिमेष्यति ॥ २६ ॥
sarvabhūtaparityaktastasminkāle khamūrtimān ,
kṣobhayansa kṣaṇaṃ kṣīṇaḥ paramāṃ śāntimeṣyati 26
26. sarvabhūtaparityaktaḥ tasmin kāle khamūrtimān
kṣobhayan saḥ kṣaṇaṃ kṣīṇaḥ paramām śāntim eṣyati
26. tasmin kāle sarvabhūtaparityaktaḥ khamūrtimān
saḥ kṣaṇaṃ kṣobhayan kṣīṇaḥ paramām śāntim eṣyati
26. At that time, being completely abandoned by all beings, he, who embodies space, after disturbing (things) for a moment and then becoming exhausted, will attain the supreme peace.
ये गुणाकृतयः कालाश्चित्ताहंकारबुद्धयः ।
प्रणवस्य च ये वर्णा ये च वेदास्तथा त्रयः ॥ २७ ॥
ye guṇākṛtayaḥ kālāścittāhaṃkārabuddhayaḥ ,
praṇavasya ca ye varṇā ye ca vedāstathā trayaḥ 27
27. ye guṇākṛtayaḥ kālāḥ cittāhaṅkārabuddhayaḥ
praṇavasya ca ye varṇāḥ ye ca vedāḥ tathā trayaḥ
27. ye guṇākṛtayaḥ kālāḥ cittāhaṅkārabuddhayaḥ ca
ye praṇavasya varṇāḥ ca ye vedāḥ tathā trayaḥ
27. Those which are the manifestations of the qualities (guṇas), the divisions of time, the mind (citta), the ego (ahaṅkāra), and the intellect (buddhi); and those syllables of Praṇava (Om); and those Vedas, as well as the three (realms of existence).
रुद्रस्य तस्य ते नेत्रसंनिवेशेन संस्थिताः ।
त्रिशूलं तेन त्रैलोक्यं गृहीतं करकोटरे ॥ २८ ॥
rudrasya tasya te netrasaṃniveśena saṃsthitāḥ ,
triśūlaṃ tena trailokyaṃ gṛhītaṃ karakoṭare 28
28. rudrasya tasya te netrasaṃniveśena saṃsthitāḥ
triśūlaṃ tena trailokyaṃ gṛhītaṃ karakoṭare
28. te tasya rudrasya netrasaṃniveśena saṃsthitāḥ
tena triśūlaṃ trailokyaṃ karakoṭare gṛhītaṃ
28. Those (entities mentioned previously) are established through the arrangement of that Rudra's eyes. By him, the trident and the three worlds are held within the hollow of his hand.
यस्मात्तद्व्यतिरेकेण सर्वभूतगणेष्वपि ।
अन्यन्न विद्यते किंचिद्देहात्मैव ततः स्थितः ॥ २९ ॥
yasmāttadvyatirekeṇa sarvabhūtagaṇeṣvapi ,
anyanna vidyate kiṃciddehātmaiva tataḥ sthitaḥ 29
29. yasmāt tadvyatirekeṇa sarvabhūtagaṇeṣu api anyat
na vidyate kiṃcit dehātmā eva tataḥ sthitaḥ
29. yasmāt tadvyatirekeṇa sarvabhūtagaṇeṣu api anyat
kiṃcit na vidyate tataḥ dehātmā eva sthitaḥ
29. Because, apart from that (supreme principle), nothing else whatsoever exists among all groups of beings; therefore, only the embodied self (ātman) is established.
सर्वसत्त्वोपलम्भात्मा स्वभावोऽस्य प्रयोजनम् ।
ईरितः शिवरूपेण चिन्मात्राकाशरूपिणा ॥ ३० ॥
sarvasattvopalambhātmā svabhāvo'sya prayojanam ,
īritaḥ śivarūpeṇa cinmātrākāśarūpiṇā 30
30. sarvasattvopalambhātmā svabhāvaḥ asya
prayojanam īritaḥ śivarūpeṇa cinmātrākāśarūpiṇā
30. asya svabhāvaḥ sarvasattvopalambhātmā
prayojanam cinmātrākāśarūpiṇā śivarūpeṇa īritaḥ
30. Its intrinsic nature (svabhāva) is the purpose, which is the self (ātman) that perceives all existences. This has been revealed by the one whose form is Śiva and who embodies the pure space of consciousness.
तेनैव च निगीर्णः सन्परमां शान्तिमेत्यसौ ।
निर्मलाकाशरूपाप्मा कृष्ण इत्येष ईश्वरः ॥ ३१ ॥
tenaiva ca nigīrṇaḥ sanparamāṃ śāntimetyasau ,
nirmalākāśarūpāpmā kṛṣṇa ityeṣa īśvaraḥ 31
31. tena eva ca nigīrṇaḥ san paramām śāntim eti
asau nirmalākāśarūpātmā kṛṣṇaḥ iti eṣaḥ īśvaraḥ
31. ca tena eva nigīrṇaḥ san asau paramām śāntim
eti eṣaḥ īśvaraḥ nirmalākāśarūpātmā kṛṣṇaḥ iti
31. And being completely absorbed by that very one, this being attains the supreme peace. This God (īśvara), whose self (ātman) is of the nature of pure space, is known as Kṛṣṇa.
कृत्वा कल्पं जगत्सर्वं तत्पीत्वैकार्णवं तदा ।
स प्रयाति परां शान्तिमभूयःसंनिवृत्तये ॥ ३२ ॥
kṛtvā kalpaṃ jagatsarvaṃ tatpītvaikārṇavaṃ tadā ,
sa prayāti parāṃ śāntimabhūyaḥsaṃnivṛttaye 32
32. kṛtvā kalpam jagat sarvam tat pītvā ekārṇavam
tadā saḥ prayāti parām śāntim abhūyaḥsaṃnivṛttaye
32. saḥ kalpam sarvam jagat kṛtvā tadā tat ekārṇavam
pītvā abhūyaḥsaṃnivṛttaye parām śāntim prayāti
32. Having created this entire universe for a cosmic period (kalpa), and then having reabsorbed it into a single ocean, he attains supreme peace (śānti) for the sake of never returning again.
अनन्तरं मया दृष्टस्तत्रासौ यावदुद्यमात् ।
प्रवृत्तः प्राणवेगेन तमाक्रष्टुं महार्णवम् ॥ ३३ ॥
anantaraṃ mayā dṛṣṭastatrāsau yāvadudyamāt ,
pravṛttaḥ prāṇavegena tamākraṣṭuṃ mahārṇavam 33
33. anantaram mayā dṛṣṭaḥ tatra asau yāvat udyamāt
pravṛttaḥ prāṇavegena tam ākraṣṭum mahārṇavam
33. anantaram mayā asau tatra dṛṣṭaḥ yāvat udyamāt
prāṇavegena tam mahārṇavam ākraṣṭum pravṛttaḥ
33. Immediately afterwards, I saw him there, as he was engaged with all his might, driven by the force of his life-breath (prāṇa) to draw in that great ocean.
अथ तस्य मुखं स्फारं ज्वालामालाकुलान्तरम् ।
प्राणाकृष्टो महाम्भोधिर्वाडवाग्निमिवाविशत् ॥ ३४ ॥
atha tasya mukhaṃ sphāraṃ jvālāmālākulāntaram ,
prāṇākṛṣṭo mahāmbhodhirvāḍavāgnimivāviśat 34
34. atha tasya mukham sphāram jvālāmālākulāntaram
prāṇākṛṣṭaḥ mahāmbhodhiḥ vāḍavāgnim iva aviśat
34. atha tasya sphāram jvālāmālākulāntaram mukham
prāṇākṛṣṭaḥ mahāmbhodhiḥ vāḍavāgnim iva aviśat
34. Then, his vast mouth, whose interior was filled with garlands of flames, swallowed the great ocean, as if the ocean itself were being drawn in by its very life-breath (prāṇa) into the submarine fire (vāḍavāgni).
स एव वाडवो भूत्वा वह्निराकल्पमर्णवे ।
अहंकारः पिबत्यम्बु रुद्रः सर्वं तु तत्तदा ॥ ३५ ॥
sa eva vāḍavo bhūtvā vahnirākalpamarṇave ,
ahaṃkāraḥ pibatyambu rudraḥ sarvaṃ tu tattadā 35
35. saḥ eva vāḍavaḥ bhūtvā vahniḥ ākalpam arṇave
ahaṅkāraḥ pibati ambu rudraḥ sarvam tu tat tadā
35. saḥ eva vāḍavaḥ vahniḥ bhūtvā arṇave ākalpam ambu pibati.
ahaṅkāraḥ (ambu pibati),
tu rudraḥ tadā tat sarvam (pibati).
35. Indeed, he (Rudra) himself, becoming the submarine fire (vāḍava), drinks the waters in the ocean until the end of a cosmic age (kalpa). Just as the ego (ahaṅkāra) consumes (all experience, like) water, so Rudra then consumes all of that.
पातालमिव पानीयं सर्पो बिलमिव क्षणात् ।
पञ्चवायुरिवाकाशमविशत्तन्मुखं जवात् ॥ ३६ ॥
pātālamiva pānīyaṃ sarpo bilamiva kṣaṇāt ,
pañcavāyurivākāśamaviśattanmukhaṃ javāt 36
36. pātālam iva pānīyam sarpaḥ bilam iva kṣaṇāt
pañcavāyuḥ iva ākāśam aviśat tat mukham javāt
36. kṣaṇāt javāt pātālam iva pānīyam,
bilam iva sarpaḥ,
ākāśam iva pañcavāyuḥ,
tat mukham aviśat.
36. Swiftly, in an instant, (the great ocean) entered that mouth, just as water (easily) fills the netherworld (Pātāla), a snake enters its burrow, or the five vital airs (pañca-vāyu) merge into space (ākāśa).
समुपेत्यापिबद्रुद्रः स मुहूर्तेन तत्पयः ।
कृष्णाङ्गोऽर्क इव ध्वान्तं सत्संपर्क इवागुणम् ॥ ३७ ॥
samupetyāpibadrudraḥ sa muhūrtena tatpayaḥ ,
kṛṣṇāṅgo'rka iva dhvāntaṃ satsaṃparka ivāguṇam 37
37. samupetya apibat rudraḥ saḥ muhūrtena tat payaḥ
kṛṣṇāṅgaḥ arkaḥ iva dhvāntam satsaṃparkaḥ iva aguṇam
37. saḥ kṛṣṇāṅgaḥ rudraḥ samupetya muhūrtena tat payaḥ apibat.
arkaḥ iva ध्वान्तम्,
सत्संपर्कः इव अगुणम्।
37. Having approached, that dark-bodied Rudra drank those waters in a moment, just as the sun dispels darkness, and good association (satsaṃparka) removes vice.
आब्रह्मलोकपातालं शान्तं शून्यमथाभवत् ।
रजोधूमानिलाम्भोधिभूतमुक्तं समं नभः ॥ ३८ ॥
ābrahmalokapātālaṃ śāntaṃ śūnyamathābhavat ,
rajodhūmānilāmbhodhibhūtamuktaṃ samaṃ nabhaḥ 38
38. ābrahmalokapātālam śāntam śūnyam atha abhavat
rajodhūmanilāmbhodhibhūtamuktam samam nabhaḥ
38. atha nabhaḥ ābrahmalokapātālam śāntam śūnyam
rajodhūmanilāmbhodhibhūtamuktam samam abhavat
38. Then, from the highest realm (Brahmaloka) down to the lowest netherworld (Patala), the sky became tranquil, empty, and uniform, freed from dust, smoke, wind, oceans, and all beings.
केवलं तत्र दृश्यन्ते चत्वारो व्योमनिर्मलाः ।
इमे पदार्था निस्पन्दाः श्रृणु तान्रघुनन्दन ॥ ३९ ॥
kevalaṃ tatra dṛśyante catvāro vyomanirmalāḥ ,
ime padārthā nispandāḥ śrṛṇu tānraghunandana 39
39. kevalam tatra dṛśyante catvāraḥ vyomanirmalāḥ
ime padārthāḥ nispandāḥ śṛṇu tān raghunandana
39. raghunandana tatra kevalam ime catvāraḥ vyomanirmalāḥ nispandāḥ padārthāḥ dṛśyante,
tān śṛṇu
39. There, only four entities are seen, pure as the sky and motionless. Listen to them, O Rama (Raghunandana).
एकस्तावदसौ मध्ये रुद्रः कृष्णाम्बराकृतिः ।
निराधारः स्थितो व्योम्नि निस्पन्दामोदबिम्बवत् ॥ ४० ॥
ekastāvadasau madhye rudraḥ kṛṣṇāmbarākṛtiḥ ,
nirādhāraḥ sthito vyomni nispandāmodabimbavat 40
40. ekaḥ tāvat asau madhye rudraḥ kṛṣṇāmbarākṛtiḥ
nirādhāraḥ sthitaḥ vyomni nispandāmodabimbavat
40. tāvat ekaḥ asau rudraḥ kṛṣṇāmbarākṛtiḥ madhye
vyomni nirādhāraḥ nispandāmodabimbavat sthitaḥ
40. First, that one in the middle is Rudra, whose form is like the dark sky, remaining unsupported in space, like a motionless, fragrant orb.
द्वितीयोऽवस्थितो दूरे पृथ्व्याकाशतलोपमः ।
भागो ब्रह्माण्डसदनस्याधः पातालसप्तकात् ॥ ४१ ॥
dvitīyo'vasthito dūre pṛthvyākāśatalopamaḥ ,
bhāgo brahmāṇḍasadanasyādhaḥ pātālasaptakāt 41
41. dvitīyaḥ avasthitaḥ dūre pṛthvyākāśatalopamaḥ
bhāgaḥ brahmāṇḍasadanasya adhaḥ pātālasaptakāt
41. dvitīyaḥ bhāgaḥ dūre avasthitaḥ,
pṛthvyākāśatalopamaḥ,
brahmāṇḍasadanasya adhaḥ pātālasaptakāt
41. The second [entity] is a portion (bhāga), situated far away, resembling the expanse of the earth and sky. It is located below the abode of the cosmic egg (brahmāṇḍa), beneath the seven netherworlds (Patala).
पातालभूतलदिवां सशैलेन्द्रदिवौकसाम् ।
व्याप्तः पार्थिवभागेन पङ्कमात्रात्मनात्मभाक् ॥ ४२ ॥
pātālabhūtaladivāṃ saśailendradivaukasām ,
vyāptaḥ pārthivabhāgena paṅkamātrātmanātmabhāk 42
42. pātāla-bhūtala-divām sa-śaila-indra-divaukasām
vyāptaḥ pārthiva-bhāgena paṅka-mātra-ātmanā ātma-bhāk
42. pātāla-bhūtala-divām sa-śaila-indra-divaukasām
pārthiva-bhāgena paṅka-mātra-ātmanā ātma-bhāk vyāptaḥ
42. The world, which encompasses the netherworlds, the earth, and the heavens, along with their great mountains and celestial inhabitants, is pervaded by the earthly portion - an element whose intrinsic nature (ātman) is mere mud - and thus manifests its own being (ātman).
तृतीयोऽत्र पदार्थोऽभूदूर्ध्वं ब्रह्माण्डभागभूः ।
दृष्टिक्षयात्सुदूरत्वाद्दुर्लक्ष्यगगनासितः ॥ ४३ ॥
tṛtīyo'tra padārtho'bhūdūrdhvaṃ brahmāṇḍabhāgabhūḥ ,
dṛṣṭikṣayātsudūratvāddurlakṣyagaganāsitaḥ 43
43. tṛtīyaḥ atra padārthaḥ abhūt ūrdhvam brahmāṇḍa-bhāga-bhūḥ
dṛṣṭi-kṣayāt su-dūratvāt dur-lakṣya-gagana-asitaḥ
43. atra tṛtīyaḥ padārthaḥ ūrdhvam brahmāṇḍa-bhāga-bhūḥ
abhūt dṛṣṭi-kṣayāt su-dūratvāt dur-lakṣya-gagana-asitaḥ
43. Here, the third element was the upper region of the cosmic egg (brahmāṇḍa), which, due to the limitation of vision and its extreme distance, appeared dark like the sky and was difficult to discern.
दूरविश्लिष्टयोर्मध्यं यत्तद्ब्रह्माण्डखण्डयोः ।
तदाकाशमनाद्यन्तं ब्रह्म निर्मलमाततम् ॥ ४४ ॥
dūraviśliṣṭayormadhyaṃ yattadbrahmāṇḍakhaṇḍayoḥ ,
tadākāśamanādyantaṃ brahma nirmalamātatam 44
44. dūra-viśliṣṭayoḥ madhyam yat tat brahmāṇḍa-khaṇḍayoḥ
tat ākāśam an-ādi-antam brahma nirmalam ātatam
44. yat tat dūra-viśliṣṭayoḥ brahmāṇḍa-khaṇḍayoḥ madhyam
tat ākāśam an-ādi-antam brahma nirmalam ātatam
44. That which lies in the middle of the two greatly separated cosmic fragments (brahmāṇḍa khaṇḍa) is that boundless (anādyanta) space (ākāśa), the pure and extended Absolute (brahman) that is without beginning or end.
चतुर्थोऽसौ पदार्थस्तु तदा संलक्षितो मया ।
चतुष्टयादत्र नान्यदेतस्मादेव किंचन ॥ ४५ ॥
caturtho'sau padārthastu tadā saṃlakṣito mayā ,
catuṣṭayādatra nānyadetasmādeva kiṃcana 45
45. caturthaḥ asau padārthaḥ tu tadā saṃlakṣitaḥ mayā
catuṣṭayāt atra na anyat etasmāt eva kiñcana
45. tu tadā asau caturthaḥ padārthaḥ mayā saṃlakṣitaḥ
atra catuṣṭayāt etasmāt eva anyat kiñcana na
45. But that fourth element was then clearly perceived by me. Beyond these four, nothing else exists here, nothing at all apart from this very set.
श्रीराम उवाच ।
बहिः किं विद्यते ब्रह्मन्ब्रह्मसद्मकटाहतः ।
कास्तत्रावरणा ब्रूहि कियत्यः संस्थिताः कथम् ॥ ४६ ॥
śrīrāma uvāca ,
bahiḥ kiṃ vidyate brahmanbrahmasadmakaṭāhataḥ ,
kāstatrāvaraṇā brūhi kiyatyaḥ saṃsthitāḥ katham 46
46. bahiḥ kim vidyate brahman brahmasadmakaṭāhataḥ kāḥ
tatra āvaraṇāḥ brūhi kiyatyāḥ saṃsthitāḥ katham
46. brahman brahmasadmakaṭāhataḥ bahiḥ kim vidyate
tatra kāḥ kiyatyāḥ katham saṃsthitāḥ āvaraṇāḥ brūhi
46. Śrī Rāma said: "O Brahmin, what exists outside the shell of Brahmā's abode? Tell me, what are those coverings there? How many are they, and how are they arranged?"
श्रीवसिष्ठ उवाच ।
ब्रह्माण्डखण्डयोः पारे ततो दशगुणं जलम् ।
संध्याकाशमनन्तं तद्वर्जयित्वा ततः स्थितम् ॥ ४७ ॥
śrīvasiṣṭha uvāca ,
brahmāṇḍakhaṇḍayoḥ pāre tato daśaguṇaṃ jalam ,
saṃdhyākāśamanantaṃ tadvarjayitvā tataḥ sthitam 47
47. brahmāṇḍakhaṇḍayoḥ pāre tataḥ daśaguṇam jalam
saṃdhyākāśam anantam tat varjayitvā tataḥ sthitam
47. brahmāṇḍakhaṇḍayoḥ pāre tataḥ daśaguṇam jalam
anantam saṃdhyākāśam tat varjayitvā tataḥ sthitam
47. Śrī Vasiṣṭha said: "Beyond the boundary of the cosmic egg, there is water, tenfold its (the egg's) size. After that, having left aside the infinite twilight space (saṃdhyākāśa), the next (layer) is situated."
ततस्तथैव ज्वालात्म तेजो दशगुणं स्थितम् ।
ततस्तथैव पवनः पवनो निर्मलः स्थितः ॥ ४८ ॥
tatastathaiva jvālātma tejo daśaguṇaṃ sthitam ,
tatastathaiva pavanaḥ pavano nirmalaḥ sthitaḥ 48
48. tataḥ tathaiva jvālātma tejaḥ daśaguṇam sthitam
tataḥ tathaiva pavanaḥ pavanaḥ nirmalaḥ sthitaḥ
48. tataḥ tathaiva jvālātma tejaḥ daśaguṇam
sthitam tataḥ tathaiva nirmalaḥ pavanaḥ sthitaḥ
48. Then, similarly, energy (tejas) of the nature of flame (jvālātman), tenfold (in size), is situated. Then, similarly, the pure wind (pavana) is situated.
ततस्तथैव विमलं नभो दशगुणं स्मृतम् ।
ततः परममत्यच्छं ब्रह्माकाशमनन्तकम् ॥ ४९ ॥
tatastathaiva vimalaṃ nabho daśaguṇaṃ smṛtam ,
tataḥ paramamatyacchaṃ brahmākāśamanantakam 49
49. tataḥ tathaiva vimalam nabhaḥ daśaguṇam smṛtam
tataḥ paramam atyaccham brahmākāśam anantakam
49. tataḥ tathaiva vimalam nabhaḥ daśaguṇam smṛtam
tataḥ paramam atyaccham anantakam brahmākāśam
49. Then, similarly, the pure space/ether (nabhaḥ), tenfold (in size), is declared (to exist). After that, (there is) the supreme, exceedingly clear, infinite space of brahman (brahmākāśa).
अन्यत्रान्यत्र तस्याथ दृष्टयोऽन्यास्तथैव खे ।
कचन्त्यनन्ता दूरस्था मिथो दृष्टात्मसृष्टयः ॥ ५० ॥
anyatrānyatra tasyātha dṛṣṭayo'nyāstathaiva khe ,
kacantyanantā dūrasthā mitho dṛṣṭātmasṛṣṭayaḥ 50
50. anyatra anyatra tasyā atha dṛṣṭayaḥ anyāḥ tathā eva
khe kacanti anantāḥ dūrasthāḥ mithaḥ dṛṣṭātmasṛṣṭayaḥ
50. atha tasyā anyatra anyatra khe anantāḥ dūrasthāḥ anyāḥ
dṛṣṭayaḥ mithaḥ dṛṣṭātmasṛṣṭayaḥ eva tathā kacanti
50. Then, in various places, other infinite perceptions, situated far away, manifest in space. They are mutually seen as creations originating from the self (ātman).
श्रीराम उवाच ।
ऊर्ध्वे ब्रह्माण्डखण्डस्य तथाधस्तान्मुनीश्वर ।
तज्जलादिमहाकारं क्व कथं केन धार्यते ॥ ५१ ॥
śrīrāma uvāca ,
ūrdhve brahmāṇḍakhaṇḍasya tathādhastānmunīśvara ,
tajjalādimahākāraṃ kva kathaṃ kena dhāryate 51
51. śrīrāmaḥ uvāca ūrdhve brahmāṇḍakhaṇḍasya tathā adhastāt
munīśvara tat jalādimahākāram kva katham kena dhāryate
51. śrīrāmaḥ uvāca munīśvara brahmāṇḍakhaṇḍasya ūrdhve tathā
adhastāt tat jalādimahākāram kva katham kena dhāryate
51. Śrī Rāma said: 'O lord of sages, both above and below this fragment of the cosmic egg (brahmāṇḍa), how, where, and by whom is its vast form, consisting of water and other elements, sustained?'
श्रीवसिष्ठ उवाच ।
स पार्थिवपदार्थानां स्थितः पुष्करपत्रवत् ।
भागस्तमेवाधावन्ति ते सुता मातरं यथा ॥ ५२ ॥
śrīvasiṣṭha uvāca ,
sa pārthivapadārthānāṃ sthitaḥ puṣkarapatravat ,
bhāgastamevādhāvanti te sutā mātaraṃ yathā 52
52. śrīvasiṣṭhaḥ uvāca saḥ pārthivapadārthānām sthitaḥ
puṣkarapatravat bhāgaḥ tam eva adhāvanti te sutāḥ mātaram yathā
52. śrīvasiṣṭhaḥ uvāca saḥ pārthivapadārthānām bhāgaḥ puṣkarapatravat sthitaḥ yathā sutāḥ mātaram,
te tam eva adhāvanti
52. Śrī Vasiṣṭha said: 'That portion, consisting of earthly elements (padārthas), exists like a lotus leaf. Just as sons run towards their mother, similarly, these elements rush towards it (that portion).'
अतो यदेव नेदीयो ब्रह्माण्डाख्यं महावपुः ।
तत्पदार्थाः प्रधावन्ति तृषिताः सलिलं यथा ॥ ५३ ॥
ato yadeva nedīyo brahmāṇḍākhyaṃ mahāvapuḥ ,
tatpadārthāḥ pradhāvanti tṛṣitāḥ salilaṃ yathā 53
53. ataḥ yat eva nedīyaḥ brahmāṇḍākhyam mahāvapuḥ
tat padārthāḥ pradhāvanti tṛṣitāḥ salilam yathā
53. ataḥ yat eva nedīyaḥ brahmāṇḍākhyam mahāvapuḥ,
tat padārthāḥ pradhāvanti,
yathā tṛṣitāḥ salilam pradhāvanti
53. Therefore, just as thirsty people run towards water, similarly, all elements (padārthas) rush towards that great form, known as the cosmic egg (brahmāṇḍa), which is the nearest.
अवलम्ब्य तदेवान्तः संस्थितास्तैजसादयः ।
न स्थितिं प्रविमुञ्चन्ति स्वां यथावयवा इव ॥ ५४ ॥
avalambya tadevāntaḥ saṃsthitāstaijasādayaḥ ,
na sthitiṃ pravimuñcanti svāṃ yathāvayavā iva 54
54. avalambya tat eva antaḥ saṃsthitāḥ taijasādayaḥ
na sthitim pravimuñcanti svām yathā avayavāḥ iva
54. antaḥ tat eva avalambya saṃsthitāḥ taijasādayaḥ
svām sthitim na pravimuñcanti yathā avayavāḥ iva
54. Just as limbs never abandon their inherent state, similarly, the subtle entities, such as the luminous ones (taijasa), abiding within and supported by that very (reality), never relinquish their own intrinsic nature.
श्रीराम उवाच ।
ब्रह्मन्ब्रह्माण्डखण्डे ते तिष्ठतः कथमुच्यताम् ।
किमाकृती धृते केन कथं वा परिनश्यतः ॥ ५५ ॥
śrīrāma uvāca ,
brahmanbrahmāṇḍakhaṇḍe te tiṣṭhataḥ kathamucyatām ,
kimākṛtī dhṛte kena kathaṃ vā parinaśyataḥ 55
55. śrīrāmaḥ uvāca brahman brahmāṇḍakhaṇḍe te tiṣṭhataḥ
katham ucyatām kimākṛtī dhṛte kena katham vā parinaśyataḥ
55. śrīrāmaḥ uvāca brahman,
te brahmāṇḍakhaṇḍe katham tiṣṭhataḥ ucyatām kimākṛtī,
kena dhṛte,
vā katham parinaśyataḥ?
55. Śrī Rāma said: O Brahmin (brahman), please explain how those two (entities) exist within the fragment of the universe (brahmāṇḍakhaṇḍa). What are their forms? By whom are they sustained? Or how do they perish?
श्रीवसिष्ठ उवाच ।
अधृतं धृतमेवोच्चैरपतच्चैव वा पतत् ।
अनाकृत्येव साकारं जगत्स्वप्नपुरं यथा ॥ ५६ ॥
śrīvasiṣṭha uvāca ,
adhṛtaṃ dhṛtamevoccairapataccaiva vā patat ,
anākṛtyeva sākāraṃ jagatsvapnapuraṃ yathā 56
56. śrīvasiṣṭhaḥ uvāca adhṛtam dhṛtam eva uccaiḥ apatat ca
eva vā patat anākṛtyā iva sākāram jagat svapnapuram yathā
56. śrīvasiṣṭhaḥ uvāca jagat yathā svapnapuram,
adhṛtam eva dhṛtam,
anākṛtyā iva sākāram,
ca uccaiḥ apatat eva vā patat
56. Śrī Vasiṣṭha said: Just like a dream city (svapnapura), the world (jagat) is unsupported yet truly supported, and formless (anākṛti) yet having form (sākāra). It intensely manifested (as if falling), or rather, it is continuously manifesting (as if falling).
किमस्य नाम पतति किंवा केनास्य धार्यते ।
यथा संवित्ति कचनं तथैतदवतिष्ठते ॥ ५७ ॥
kimasya nāma patati kiṃvā kenāsya dhāryate ,
yathā saṃvitti kacanaṃ tathaitadavatiṣṭhate 57
57. kim asya nāma patati kim vā kena asya dhāryate
yathā saṃvitti kacanam tathā etat avatiṣṭhate
57. kim nāma asya patati? kim vā kena asya dhāryate? yathā saṃvitti kacanam,
tathā etat avatiṣṭhate.
57. What, indeed, of this (world) truly falls? Or by whom is it supported? Just as an appearance (kacana) manifests in consciousness (saṃvitti), similarly, this (world) also abides.
यथा केशोण्ड्रकं व्योम्नि यथा च व्योम्नि शून्यता ।
यथा वा पवने स्पन्दो जगच्चिद्गगने तथा ॥ ५८ ॥
yathā keśoṇḍrakaṃ vyomni yathā ca vyomni śūnyatā ,
yathā vā pavane spando jagaccidgagane tathā 58
58. yathā keśoṇḍrakam vyomni yathā ca vyomni śūnyatā
yathā vā pavane spandaḥ jagat cidgagané tathā
58. yathā keśoṇḍrakam vyomni ca yathā vyomni śūnyatā
vā yathā pavane spandaḥ tathā jagat cidgagané
58. Just as a hair-like illusion (keśoṇḍraka) appears in the sky, and just as emptiness is in the sky, or just as movement is in the wind, so too is the world in the sky of pure consciousness.
चितौ संकल्पनगरं ब्रह्माण्डाख्यं जगद्गृहम् ।
खे खमेवाप्यनाकारं प्रत्याकारमिव स्थितम् ॥ ५९ ॥
citau saṃkalpanagaraṃ brahmāṇḍākhyaṃ jagadgṛham ,
khe khamevāpyanākāraṃ pratyākāramiva sthitam 59
59. citau saṅkalpanagaram brahmāṇḍākhyam jagatgṛham
khe kham eva api anākāram pratyākāram iva sthitam
59. saṅkalpanagaram brahmāṇḍākhyam jagatgṛham citau
khe kham eva api anākāram pratyākāram iva sthitam
59. In consciousness (cit), the city of thoughts and intentions (saṅkalpanagara), which is also the world-house called the cosmic egg (brahmāṇḍa), exists. This is like space appearing as space itself, formless (anākāra), yet seemingly taking on a specific form.
पातसंवित्समुद्भूतं पतदास्ते दिवानिशम् ।
गच्छन्त्या संविदोद्भूतं गच्छदास्ते दिवानिशम् ॥ ६० ॥
pātasaṃvitsamudbhūtaṃ patadāste divāniśam ,
gacchantyā saṃvidodbhūtaṃ gacchadāste divāniśam 60
60. pātasamvitsamudbhūtam patat āste divāniśam
gacchantyā samvidā udbhūtam gacchat āste divāniśam
60. pātasamvitsamudbhūtam divāniśam patat āste
gacchantyā samvidā udbhūtam divāniśam gacchat āste
60. That which has arisen from the consciousness of falling continues to fall day and night. That which has arisen from the consciousness of moving continues to move day and night.
स्थितसंवित्समुद्भूतं तिष्ठदास्ते दिवानिशम् ।
उत्पतन्त्या चितोद्भूतमुत्पतच्चैव तिष्ठति ॥ ६१ ॥
sthitasaṃvitsamudbhūtaṃ tiṣṭhadāste divāniśam ,
utpatantyā citodbhūtamutpataccaiva tiṣṭhati 61
61. sthitasamvitsamudbhūtam tiṣṭhat āste divāniśam
utpatantyā citā udbhūtam utpatat ca eva tiṣṭhati
61. sthitasamvitsamudbhūtam divāniśam tiṣṭhat āste
ca eva utpatantyā citā udbhūtam utpatat tiṣṭhati
61. That which has arisen from the consciousness of staying continues to stay day and night. And that which has arisen from the consciousness (cit) of flying up, itself flies up and remains.
एति नाशविदा नाशं महाकल्पादिवेदनैः ।
जायते जन्मसंवित्त्या व्योम्नि सर्वादिवेदनैः ॥ ६२ ॥
eti nāśavidā nāśaṃ mahākalpādivedanaiḥ ,
jāyate janmasaṃvittyā vyomni sarvādivedanaiḥ 62
62. eti nāśavidā nāśam mahākalpādivedanaiḥ
jāyate janmasaṃvittyā vyomni sarvādivedanaiḥ
62. nāśavidā nāśam eti mahākalpādivedanaiḥ
janmasaṃvittyā vyomni jāyate sarvādivedanaiḥ
62. That which cognizes destruction itself attains destruction through perceptions related to the great cosmic dissolution (mahākalpa) and similar phenomena. Conversely, existence arises within the expanse of consciousness (vyoman) through the perfect comprehension of origination, by means of perceptions related to all primal beginnings.
आभाति मौक्तिकगणः शरदम्बरान्तर्दृष्टावसत्य उदितोऽप्यतिसत्यरुपः ।
भ्रान्त्या यथा नभसि च स्फुरतां तथैषां संख्यां विधातुमिह को जगतां समर्थः ॥ ६३ ॥
ābhāti mauktikagaṇaḥ śaradambarāntardṛṣṭāvasatya udito'pyatisatyarupaḥ ,
bhrāntyā yathā nabhasi ca sphuratāṃ tathaiṣāṃ saṃkhyāṃ vidhātumiha ko jagatāṃ samarthaḥ 63
63. ābhāti mauktikagaṇaḥ śarādambarāntardṛṣṭāvasatyaḥ
uditaḥ api atisatyarūpaḥ bhrāntyā
yathā nabhasi ca sphuratām tathā eṣām
saṃkhyām vidhātum iha kaḥ jagatām samarthaḥ
63. mauktikagaṇaḥ śarādambarāntardṛṣṭāvasatyaḥ
uditaḥ api atisatyarūpaḥ ābhāti yathā
nabhasi bhrāntyā sphuratām ca tathā eṣām
saṃkhyām vidhātum iha jagatām kaḥ samarthaḥ
63. A multitude of pearls (mauktikagaṇa) appears, which, though perceived within the autumn sky (śarādambara) and fundamentally unreal, nevertheless manifests with an exceedingly vivid form. Similarly, who in this world (jagatām) is capable of numbering these phenomena that shine forth in the sky through illusion?

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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1)

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

nirvāṇa prakaraṇa (bhāga 2) (current book)

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