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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-84

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श्रीराम उवाच ।
अनन्तरं मुने ब्रूहि काली किमिव नृत्यति ।
किं शूर्पफलकुद्दालमुसलादिस्रजाऽऽवृता ॥ १ ॥
śrīrāma uvāca ,
anantaraṃ mune brūhi kālī kimiva nṛtyati ,
kiṃ śūrpaphalakuddālamusalādisrajā''vṛtā 1
1. Rama said:—Tell me sir, why the goddess Kali is said to be dancing about, and why is she armed with axe and other weapons, and arrayed with her wreaths of flowers.
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श्रीवसिष्ठ उवाच ।
स भैरवश्चिदाकाशः शिव इत्यभिधीयते ।
अनन्यां तस्य तां विद्धि स्पन्दशक्तिं मनोमयीम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
sa bhairavaścidākāśaḥ śiva ityabhidhīyate ,
ananyāṃ tasya tāṃ viddhi spandaśaktiṃ manomayīm 2
2. Vasishtha replied:—It is the vacuum of the intellect, which is called both as Siva and Bhairava; and it is this intellectual power or force, which is identic with itself, that is called Kali and its consorting mind.
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यथैकं पवनस्पन्दमेकमौष्ण्यानलौ यथा ।
चिन्मात्रं स्पन्दशक्तिश्च तथैवैकात्म सर्वदा ॥ ३ ॥
yathaikaṃ pavanaspandamekamauṣṇyānalau yathā ,
cinmātraṃ spandaśaktiśca tathaivaikātma sarvadā 3
3. As the wind is one with its vacillation, and the fire is identic with its heat; so is the intellect identical with its oscillation.
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स्पन्देन लक्ष्यते वायुर्वह्निरौष्ण्येन लक्ष्यते ।
चिन्मात्रममलं शान्तं शिव इत्यभिधीयते ॥ ४ ॥
spandena lakṣyate vāyurvahnirauṣṇyena lakṣyate ,
cinmātramamalaṃ śāntaṃ śiva ityabhidhīyate 4
4. As the wind is invisible even in its act of vacillations, and the heat is unseen even in its act of burning; so the intellect is imperceptible notwithstanding its acting, and is therefore called Siva—the calm and quiet.
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तत्स्पन्दमायाशक्त्यैव लक्ष्यते नान्यथा किल ।
शिवं ब्रह्म विदुः शान्तमवाच्यं वाग्विदामपि ॥ ५ ॥
tatspandamāyāśaktyaiva lakṣyate nānyathā kila ,
śivaṃ brahma viduḥ śāntamavācyaṃ vāgvidāmapi 5
5. It is because of the wondrous power of his vibration, that he is known to us, and without which we could have no knowledge of his existence; know therefore this Siva to be the all powerful Brahma, who is otherwise a quiescent being, and unknowable even by the learned and wise.
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स्पन्दशक्तिस्तदिच्छेदं दृश्याभासं तनोति सा ।
साकारस्य नरस्येच्छा यथा वै कल्पनापुरम् ॥ ६ ॥
spandaśaktistadicchedaṃ dṛśyābhāsaṃ tanoti sā ,
sākārasya narasyecchā yathā vai kalpanāpuram 6
6. His oscillation is the power of his will, which has spread-out this visible appearance; as it is the will of an embodied and living man, that builds a city according to his thought.
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करोत्येव शिवस्येच्छा करोतीदमनाकृतेः ।
सैषा चितिरिति प्रोक्ता जीवनाज्जीवितैषिणाम् ॥ ७ ॥
karotyeva śivasyecchā karotīdamanākṛteḥ ,
saiṣā citiriti proktā jīvanājjīvitaiṣiṇām 7
7. It is the will of Siva or Jove that creates all this world from its formless state, and it is this creative power which is the Intelligence of God, and the intellection of living being.
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प्रकृतित्वेन सर्गस्य स्वयं प्रकृतितां गता ।
दृश्याभासानुभूतानां करणात्सोच्यते क्रिया ॥ ८ ॥
prakṛtitvena sargasya svayaṃ prakṛtitāṃ gatā ,
dṛśyābhāsānubhūtānāṃ karaṇātsocyate kriyā 8
8. This power takes also the form of nature in her formation of the creation, and is called the creation itself, on account of her assuming on herself the representation of the phenomenal world.
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वडवाग्निशिखाकाराच्छोष्याच्छुष्केति कथ्यते ।
चण्डित्वाच्चण्डिका प्रोक्ता सोत्पलोत्पलवर्णतः ॥ ९ ॥
vaḍavāgniśikhākārācchoṣyācchuṣketi kathyate ,
caṇḍitvāccaṇḍikā proktā sotpalotpalavarṇataḥ 9
9. She is represented with a crest of submarine fire on her head, and to be dry and withered in her body; she is said to be a fury on account of her furiousness, and called the lotiform from the blue-lotus-like complexion of her person.
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जया जयैकनिष्ठत्वात्सिद्धा सिद्धिसमाश्रयात् ।
जयन्ती च जया प्रोक्ता विजया विजयाश्रयात् ॥ १० ॥
jayā jayaikaniṣṭhatvātsiddhā siddhisamāśrayāt ,
jayantī ca jayā proktā vijayā vijayāśrayāt 10
10. She is called by the names jaya and siddha (victory and fortune), owing to her being accompanied by victory and prosperity at all times.
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प्रोक्ता पराजिता वीर्याद्दुर्गा दुर्ग्रहरूपतः ।
ओंकारसारशक्तित्वादुमेति परिकीर्तिता ॥ ११ ॥
proktā parājitā vīryāddurgā durgraharūpataḥ ,
oṃkārasāraśaktitvādumeti parikīrtitā 11
11. She is also designated as Aparajita or invincible, virya the mighty and Durga—the inaccessible, and is like wise renowned as uma, for her being composed of the powers of the three letters of the mystic syllable Om.
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गायत्री गायनात्मत्वात्सावित्री प्रसवस्थितेः ।
सरणात्सर्वदृष्टीनां कथितैषा सरस्वती ॥ १२ ॥
gāyatrī gāyanātmatvātsāvitrī prasavasthiteḥ ,
saraṇātsarvadṛṣṭīnāṃ kathitaiṣā sarasvatī 12
12. She is called the gaytri (hymn) from its being chanted by every body, and Savitri also from her being the progenitrix of all beings; she is named sarasvati likewise, for her giving us an insight into whatever appears before our sight.
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गौरी गौराङ्गदेहत्वाद्भवदेहानुषङ्गिणी ।
सुप्तानामथ बुद्धानाममात्रोच्चारणाद्धृदि ॥ १३ ॥
gaurī gaurāṅgadehatvādbhavadehānuṣaṅgiṇī ,
suptānāmatha buddhānāmamātroccāraṇāddhṛdi 13
13. She bears the appelation of gauri from her gaura or fair complexion, and of Bhavani from her being the source of all beings, as also from her association with the body of Bhava—or Siva. She is also termed the letter [Sanskrit: a] (a) to signify her being the vital breath of all waking and sleeping bodies.
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नित्यं त्रैलोक्यभूतानामुमेतीन्दुकलोच्यते ।
शिवयोर्व्योमरूपत्वादसितं लक्ष्यते वपुः ॥ १४ ॥
nityaṃ trailokyabhūtānāmumetīndukalocyate ,
śivayorvyomarūpatvādasitaṃ lakṣyate vapuḥ 14
14. Uma means moreover the digit of the moon, which enlightens the worlds from the forehead of Siva; and the bodies of the God and Goddess are both painted as black and blue, from their representing the two hemispheres of heaven.
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नभो हि मांसमेताभ्यां दृष्टिदृष्टं विलोक्यते ।
अस्ति नभो नभस्येव तौ नभोनभसि स्थितौ ॥ १५ ॥
nabho hi māṃsametābhyāṃ dṛṣṭidṛṣṭaṃ vilokyate ,
asti nabho nabhasyeva tau nabhonabhasi sthitau 15
15. The sky appears as dark and bright from the two complexions of these divinities, who are situated in the vacuous forms in the bosom of the great vacuum itself.
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नभोनिभावभूताङ्गावच्छौ व्योम्न इवाग्रजौ ।
हस्तपादास्यमूर्ध्नो यद्वहुत्वाल्पत्वभेदतः ॥ १६ ॥
nabhonibhāvabhūtāṅgāvacchau vyomna ivāgrajau ,
hastapādāsyamūrdhno yadvahutvālpatvabhedataḥ 16
16. Though they are formless as empty airs, yet they are conceived as the first-born of the void; and are figuratively attributed with more or less hands and feet, and holding as many weapons in them.
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नानात्वं हलशूर्पादिस्रग्धरत्वं च तच्छृणु ।
सा हि क्रिया भगवती परिस्पन्दैकरूपिणी ॥ १७ ॥
nānātvaṃ halaśūrpādisragdharatvaṃ ca tacchṛṇu ,
sā hi kriyā bhagavatī parispandaikarūpiṇī 17
17. Now know the reason of attributing the Goddess with many weapons and instruments, to be no more, than of representing her, as the patron of all arts and their employments.
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दद्यात्स्नायाच्च जुहुयादित्याद्यग्रशरीरिणी ।
चितिशक्तिरनाद्यन्ता तथा भातात्मनात्मनि ॥ १८ ॥
dadyātsnāyācca juhuyādityādyagraśarīriṇī ,
citiśaktiranādyantā tathā bhātātmanātmani 18
18. She was self-same with the supreme soul, as its power of self-meditation from all eternity; and assumed the shapes of the acts of sacred ablutions, religions, sacrifices, and holy gifts, as her primal forms in vedas. (i.e. The intellectual power.
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साकाशरूपिणी कान्ता दृश्यश्रीः स्पन्दधर्मिणी ।
देव्यास्तस्या हि याः काल्या नानाभिनयनर्तनाः ॥ १९ ॥
sākāśarūpiṇī kāntā dṛśyaśrīḥ spandadharmiṇī ,
devyāstasyā hi yāḥ kālyā nānābhinayanartanāḥ 19
19. She is of the form of the azure sky, comely in appearance and is the beauty of the visibles; she is the motion of all objects, and the varieties of their movements are the various modes of the dancing of the goddess.
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ता इमा ब्रह्मणः सर्गजरामरणरीतयः ।
क्रियासौ ग्रामनगरद्वीपमण्डलमालिकाः ॥ २० ॥
tā imā brahmaṇaḥ sargajarāmaraṇarītayaḥ ,
kriyāsau grāmanagaradvīpamaṇḍalamālikāḥ 20
20. She is the agent of Brahma in his laws of the birth, decay, and deaths of beings; and all cities and countries, mountains and islands, hang on her agency as a string of gems about her neck.
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स्पन्दान्करोति धत्तेऽन्तः कल्पितावयवात्मिका ।
काली कमलिनी काली क्रिया ब्रह्माण्डकालिका ॥ २१ ॥
spandānkaroti dhatte'ntaḥ kalpitāvayavātmikā ,
kālī kamalinī kālī kriyā brahmāṇḍakālikā 21
21. spandān karoti dhatte antaḥ kalpitāvayavātmikā
kālī kamalinī kālī kriyā brahmāṇḍakālikā
21. kālī kalpitāvayavātmikā spandān karoti antaḥ
dhatte kamalinī kālī kriyā brahmāṇḍakālikā
21. Kālī, whose intrinsic nature (ātman) is composed of imagined parts, generates pulsations and holds them within. She is Kālī, like a lotus-grove (kamalinī), she is Kālī, she is action (kriyā), the very power of time (kālikā) of the cosmic egg (brahmāṇḍa).
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धत्ते स्वावयवीभूतां दृश्यलक्ष्मीमिमां हृदि ।
न कदाचन चिद्देवी निर्देश्यावयवा क्वचित् ॥ २२ ॥
dhatte svāvayavībhūtāṃ dṛśyalakṣmīmimāṃ hṛdi ,
na kadācana ciddevī nirdeśyāvayavā kvacit 22
22. dhatte svāvayavībhūtām dṛśyalakṣmīm imām hṛdi
na kadācana citdevī nirdeśyāvayavā kvacit
22. dhatte imām dṛśyalakṣmīm svāvayavībhūtām hṛdi
citdevī na kadācana kvacit nirdeśyāvayavā
22. She holds this splendor of the visible world (dṛśyalakṣmī), which has become her own constituent, within her heart. However, the goddess of consciousness (ciddevī) can never, anywhere, be described by her constituent parts.
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शिवत्वाव्यतिरेकेण शिवतैवं विदृश्यताम् ।
यथाङ्ग शून्यता व्योम्नः स्पन्दनं मातरिश्वनः ॥ २३ ॥
śivatvāvyatirekeṇa śivataivaṃ vidṛśyatām ,
yathāṅga śūnyatā vyomnaḥ spandanaṃ mātariśvanaḥ 23
23. śivatvāvyatirekeṇa śivatā evam vidṛśyatām yathā
aṅga śūnyatā vyomnaḥ spandanam mātariśvanaḥ
23. śivatā evam śivatvāvyatirekeṇa vidṛśyatām aṅga
yathā vyomnaḥ śūnyatā mātariśvanaḥ spandanam
23. Let the nature of Śiva (śivatā) thus be seen as non-separate (avyatireka) from Śiva-ness (śivatva) itself. O dear one (aṅga), it is like the emptiness (śūnyatā) of space (vyoman) or the vibration (spandana) of the wind (mātariśvan).
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ज्योत्स्नायाश्चेत्यमेवं हि दृश्यमङ्गं चितेः क्रिया ।
शिवं शान्तमनायासमव्ययं विद्धि निर्मलम् ॥ २४ ॥
jyotsnāyāścetyamevaṃ hi dṛśyamaṅgaṃ citeḥ kriyā ,
śivaṃ śāntamanāyāsamavyayaṃ viddhi nirmalam 24
24. jyotsnāyāḥ ca ityam evam hi dṛśyam aṅgam citeḥ
kriyā śivam śāntam anāyāsam avyayam viddhi nirmalam
24. jyotsnāyāḥ ca ityam evam hi dṛśyam aṅgam citeḥ
kriyā viddhi śivam śāntam anāyāsam avyayam nirmalam
24. And indeed, just as [brightness is a part] of moonlight (jyotsnā), so too is the visible world (dṛśya) a part (aṅga) of the activity (kriyā) of consciousness (cit). Know (viddhi) Śiva (śivam) to be peaceful (śānta), effortless (anāyāsa), imperishable (avyaya), and pure (nirmala).
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न मनागपि तत्रास्ति स्तैमित्यं स्पन्दधर्मता ।
सा क्रियैव तथारूपा सती बोधवशाद्यदा ॥ २५ ॥
na manāgapi tatrāsti staimityaṃ spandadharmatā ,
sā kriyaiva tathārūpā satī bodhavaśādyadā 25
25. There is not the least shadow, of fluctuation in the supreme soul; it is the action of this agency, that appears to be moving us.
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व्यावृत्त्यैव तथैवास्ते शिव इत्युच्यते तदा ।
चितिशक्तेः क्रिया देव्याः प्रतिस्थानं यदात्मनि ॥ २६ ॥
vyāvṛttyaiva tathaivāste śiva ityucyate tadā ,
citiśakteḥ kriyā devyāḥ pratisthānaṃ yadātmani 26
26. That is said to be the tranquil spirit of siva said:—the god, which reverts itself from action, and reposes in its understanding; and apart from the active energy which possesses the intellect as its goddess.
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यथाभूतस्थितेरेव तदेव शिव उच्यते ।
देव्याः क्रियायाश्चिच्छक्तेः स्वरूपिण्या महाकृतेः ॥ २७ ॥
yathābhūtasthitereva tadeva śiva ucyate ,
devyāḥ kriyāyāścicchakteḥ svarūpiṇyā mahākṛteḥ 27
27. The intellect reposing in its natural state of the understanding, is styled Siva—salvus or felix; but the active energy of the intellectual power, is what passes under the name of the great goddess of action.
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कल्पिताकारधारिण्या अनन्यावयवा इमे ।
सर्गाः सज्जनतावर्गा लोका आलोकभास्वराः ॥ २८ ॥
kalpitākāradhāriṇyā ananyāvayavā ime ,
sargāḥ sajjanatāvargā lokā ālokabhāsvarāḥ 28
28. That bodiless power, assumes the imaginary forms of these worlds, with all the peoples that are visible in them in the day light.
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सद्वीपसागराः पृथ्व्यः सवनावनयोऽद्रयः ।
साङ्गोपाङ्गास्त्रयो वेदाः सविद्यास्थानगीतयः ॥ २९ ॥
sadvīpasāgarāḥ pṛthvyaḥ savanāvanayo'drayaḥ ,
sāṅgopāṅgāstrayo vedāḥ savidyāsthānagītayaḥ 29
29. sadvīpasāgarāḥ pṛthvyaḥ savanāvanayaḥ adrayaḥ
sāṅgopāṅgāḥ trayaḥ vedāḥ savidyāsthānagītayaḥ
29. pṛthvyaḥ sadvīpasāgarāḥ adrayaḥ savanāvanayaḥ
trayaḥ vedāḥ sāṅgopāṅgāḥ savidyāsthānagītayaḥ
29. The earths with their islands and oceans; the mountains with their forests and woodlands; the three Vedas, complete with their Aṅgas (auxiliary sciences) and Upāṅgas (minor auxiliary sciences), their fields of knowledge, and their chants.
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सविधिप्रतिषेधार्थाः सशुभाशुभकल्पनाः ।
सदक्षिणाग्नयो यज्ञाः पुरोडाशाद्यशंसिनः ॥ ३० ॥
savidhipratiṣedhārthāḥ saśubhāśubhakalpanāḥ ,
sadakṣiṇāgnayo yajñāḥ puroḍāśādyaśaṃsinaḥ 30
30. savidhipratiṣedhārthāḥ saśubhāśubhagalpanāḥ
sadakṣiṇāgnayaḥ yajñāḥ puroḍāśādyaśaṃsinaḥ
30. yajñāḥ savidhipratiṣedhārthāḥ saśubhāśubhagalpanāḥ
sadakṣiṇāgnayaḥ puroḍāśādyaśaṃsinaḥ
30. The sacrifices (yajñas), complete with their injunctions and prohibitions as their purpose, with their conceptions of auspicious and inauspicious outcomes, and including their sacrificial fees (dakṣiṇā) and sacred fires; which proclaim offerings like the puroḍāśa (sacrificial cake) and others.
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भूपालोलूखलवृसीशूर्पयूपादिसयुताः ।
संग्रामाः सायुधग्रामाः सशूलशरशक्तयः ॥ ३१ ॥
bhūpālolūkhalavṛsīśūrpayūpādisayutāḥ ,
saṃgrāmāḥ sāyudhagrāmāḥ saśūlaśaraśaktayaḥ 31
31. bhūpālolūkhalavṛsīśūrpayūpādisayutāḥ
saṅgrāmāḥ sāyudhagrāmāḥ saśūlaśaraśaktayaḥ
31. saṅgrāmāḥ bhūpālolūkhalavṛsīśūrpayūpādisayutāḥ
sāyudhagrāmāḥ saśūlaśaraśaktayaḥ
31. Battles, accompanied by kings, mortars, cushions, winnowing baskets, sacrificial posts, and similar items; also with their collections of weapons, and equipped with lances, arrows, and spears.
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सभुशुण्डीगदाप्रासहयेभभटभासुराः ।
ज्ञातयो भूतसंघानां चतुर्दश सुरादिकाः ।
चतुर्दशाब्धिद्वीपोर्व्यस्तथा लोकाश्चतुर्दश ॥ ३२ ॥
sabhuśuṇḍīgadāprāsahayebhabhaṭabhāsurāḥ ,
jñātayo bhūtasaṃghānāṃ caturdaśa surādikāḥ ,
caturdaśābdhidvīporvyastathā lokāścaturdaśa 32
32. sabhuśuṇḍīgadaprasahayebhabhaṭabhāsurāḥ
jñātayaḥ bhūtasaṅghānām
caturdaśa surādikāḥ caturdaśa
abdhidvīporvyaḥ tathā lokāḥ caturdaśa
32. saṅgrāmāḥ (implied) sabhuśuṇḍīgadaprasahayebhabhaṭabhāsurāḥ.
jñātayaḥ bhūtasaṅghānām caturdaśa surādikāḥ.
tathā caturdaśa abdhidvīporvyaḥ.
caturdaśa lokāḥ.
32. Also (battles are) splendid with hand-cannons, maces, javelins, horses, elephants, and soldiers. There are also fourteen classes of beings (bhūtasaṅghas), starting with the gods; similarly, fourteen lands (urvī) with oceans and islands; and fourteen worlds (lokas).
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श्रीराम उवाच ।
चितेः कल्पाः शरीरिण्याः सर्गा येऽङ्गे स्थितास्तथा ।
ते किमात्मनि तिष्ठन्ति उतासत्या वदेति भो ॥ ३३ ॥
śrīrāma uvāca ,
citeḥ kalpāḥ śarīriṇyāḥ sargā ye'ṅge sthitāstathā ,
te kimātmani tiṣṭhanti utāsatyā vadeti bho 33
33. śrīrāma uvāca citeḥ kalpāḥ śarīriṇyāḥ sargāḥ ye aṅge sthitāḥ
tathā te kim ātmani tiṣṭhanti uta asatyāḥ vada iti bho
33. bho iti vada śarīriṇyāḥ citeḥ ye kalpāḥ sargāḥ aṅge sthitāḥ tathā,
te kim ātmani tiṣṭhanti uta asatyāḥ
33. Śrī Rāma said: O! Tell me, do those creations (sargāḥ) that are like the epochs (kalpāḥ) of an embodied consciousness (citiḥ), and which are situated in the body, actually reside in the individual self (ātman), or are they unreal?
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श्रीवसिष्ठ उवाच ।
रामासौ किल चिच्छक्तिस्तया यच्चोदितं तथा ।
तत्प्रचेतितमेवातः सत्यं चेदमिवाखिलम् ॥ ३४ ॥
śrīvasiṣṭha uvāca ,
rāmāsau kila cicchaktistayā yaccoditaṃ tathā ,
tatpracetitamevātaḥ satyaṃ cedamivākhilam 34
34. śrīvasiṣṭha uvāca rāma asau kila cicchaktiḥ tayā yat ca coditam
tathā tat pracetitam eva ataḥ satyam ca idam iva akhilam
34. rāma ! asau kila cicchaktiḥ.
tayā yat tathā coditam,
tat eva pracetitam.
ataḥ idam akhilam satyam iva ca.
34. Śrī Vasiṣṭha said: O Rāma, that indeed is the power of consciousness (śakti). Whatever is set in motion by it, in that very manner, is then manifested. Therefore, this entire (universe) appears as if real (satyam).
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तत्प्रतिबिम्बितं बाह्यान्मुकुरप्रतिबिम्ववत् ।
सत्यं तदन्तरेवास्ति चितेर्नासत्यमर्थतः ॥ ३५ ॥
tatpratibimbitaṃ bāhyānmukurapratibimvavat ,
satyaṃ tadantarevāsti citernāsatyamarthataḥ 35
35. tat pratibimbitam bāhyāt mukurapratibimbavat satyam
tat antare eva asti citeḥ na asatyam arthataḥ
35. tat mukurapratibimbavat bāhyāt pratibimbitam.
tat satyam citeḥ antare eva asti.
arthataḥ asatyam na.
35. That (which is manifested) is reflected as if from outside, just like an image (pratibimba) in a mirror. That reality (satyam) truly exists within consciousness (citiḥ) itself; essentially, for consciousness, nothing is unreal.
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चिद्रूपस्य तथाप्यन्तः सत्संकल्पपुरं भवेत् ।
दृढध्यानाद्विशुद्धायाश्चितेर्भवतु सा कथम् ॥ ३६ ॥
cidrūpasya tathāpyantaḥ satsaṃkalpapuraṃ bhavet ,
dṛḍhadhyānādviśuddhāyāściterbhavatu sā katham 36
36. citrūpasya tathā api antaḥ satsaṅkalpapuram bhavet
dṛḍhadhyānāt viśuddhāyāḥ citeḥ bhavatu sā katham
36. tathā api citrūpasya antaḥ satsaṅkalpapuram bhavet.
dṛḍhadhyānāt viśuddhāyāḥ citeḥ sā katham bhavatu?
36. Even so, within consciousness (citiḥ), which is of the nature of pure consciousness (cit-rūpa), a 'city of true resolve' (sat-saṅkalpa-puram) may exist. But how can that (phenomenon of a city of resolve existing within) occur for consciousness (citiḥ) that has been purified by firm meditation (dhyāna)?
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आदर्शेष्वथवा स्वप्ने सर्गः संकल्पनेऽस्तु वा ।
स आत्मन्यर्थकारित्वात्सत्य इत्येव मे मतिः ॥ ३७ ॥
ādarśeṣvathavā svapne sargaḥ saṃkalpane'stu vā ,
sa ātmanyarthakāritvātsatya ityeva me matiḥ 37
37. ādarśeṣu athavā svapne sargaḥ saṅkalpane astu vā
saḥ ātmani arthakāritvāt satyaḥ iti eva me matiḥ
37. me matiḥ eva iti saḥ sargaḥ ādarśeṣu athavā svapne
vā saṅkalpane astu ātmani arthakāritvāt satyaḥ
37. Whether a creation (sarga) appears in mirrors, in a dream, or even in imagination, it is real (satya) because of its efficacy (artha-kāritva) in the self (ātman) – this is indeed my conviction.
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मम नार्थाय स इति वक्षि चेत्तत्कथं भवेत् ।
देशान्तरगताः सर्वे भवन्त्यर्थाय संप्रति ॥ ३८ ॥
mama nārthāya sa iti vakṣi cettatkathaṃ bhavet ,
deśāntaragatāḥ sarve bhavantyarthāya saṃprati 38
38. mama na arthāya saḥ iti vakṣi cet tat katham bhavet
deśāntaragatāḥ sarve bhavanti arthāya saṃprati
38. cet mama arthāya saḥ na iti vakṣi tat katham bhavet
saṃprati sarve deśāntaragatāḥ arthāya bhavanti
38. If you say, 'That (creation) is not for my purpose,' then how could that be so? Currently, all things that have reached another realm still serve a purpose.
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यथा देशान्तरग्रामस्तद्गतस्यार्थकृद्भवेत् ।
सर्वे तथैव तद्भावं गतस्यार्थविनिश्चयात् ॥ ३९ ॥
yathā deśāntaragrāmastadgatasyārthakṛdbhavet ,
sarve tathaiva tadbhāvaṃ gatasyārthaviniścayāt 39
39. yathā deśāntaragrāmaḥ tadgatasya arthakṛt bhavet
sarve tathā eva tadbhāvam gatasya arthaviniścayāt
39. yathā deśāntaragrāmaḥ tadgatasya arthakṛt bhavet
tathā eva sarve tadbhāvam gatasya arthaviniścayāt
39. Just as a village in another country (or realm) proves useful (artha-kṛt) for someone who has gone there, similarly, all things are useful for one who has attained that state (tat-bhāva), because of the certain purpose (artha-viniścaya) they serve.
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यद्यथाभूतसर्वार्थक्रियाकारि प्रदृश्यते ।
तत्सत्यमात्मनोऽन्यस्य नैवातत्तामुपेयुषः ॥ ४० ॥
yadyathābhūtasarvārthakriyākāri pradṛśyate ,
tatsatyamātmano'nyasya naivātattāmupeyuṣaḥ 40
40. yat yathābhūtasarvārthakriyākāri pradṛśyate tat
satyam ātmanaḥ anyasya na eva atattām upeyuṣaḥ
40. yat yathābhūtasarvārthakriyākāri pradṛśyate tat
ātmanaḥ satyam (asti) na eva anyasya atattām upeyuṣaḥ
40. Whatever appears as it truly is, performing all purposeful actions, that is real (satya) for the self (ātman). It is certainly not real for another who has embraced the state of 'not-being-that' (atat-tā).
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तस्माच्चिच्छक्तिकोशस्थाः सर्वाः सर्गपरम्पराः ।
सत्य आत्मेति तद्भावं गतस्यान्यस्य नाखिलाः ॥ ४१ ॥
tasmāccicchaktikośasthāḥ sarvāḥ sargaparamparāḥ ,
satya ātmeti tadbhāvaṃ gatasyānyasya nākhilāḥ 41
41. tasmāt cicchaktikośasthāḥ sarvāḥ sargaparamparāḥ
satyaḥ ātmā iti tadbhāvam gatasya anyasya na akhilāḥ
41. tasmāt satyaḥ ātmā iti tat bhāvam gatasya sarvāḥ
cicchaktikośasthāḥ sargaparamparāḥ anyasya na akhilāḥ
41. Therefore, for one who has attained the realization that 'the Self (ātman) is real', all successions of creation, which abide within the sheath of consciousness-power, are truly real. For anyone else, however, they are not completely manifest.
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भूतभव्यभविष्यस्थाः संकल्पस्वप्नपूर्गणाः ।
सर्वे सत्याः परं तत्त्वं सर्वात्मा कथमन्यथा ॥ ४२ ॥
bhūtabhavyabhaviṣyasthāḥ saṃkalpasvapnapūrgaṇāḥ ,
sarve satyāḥ paraṃ tattvaṃ sarvātmā kathamanyathā 42
42. bhūtabhavyabhaviṣyasthāḥ saṅkalpasvapnapūrṇāḥ
sarve satyāḥ param tattvam sarvātmā katham anyathā
42. bhūtabhavyabhaviṣyasthāḥ saṅkalpasvapnapūrṇāḥ sarve satyāḥ.
anyathā sarvātmā param tattvam katham
42. All entities situated in the past, present, and future, including thoughts (saṅkalpa) and dreams (svapna), are real. Otherwise, how could the all-pervading Self (sarvātmā) be the supreme reality (tattvam)?
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प्राप्यन्ते योगसिद्धेन तद्भावं तु गतेन ते ।
अन्येन पर्वता ग्रामा गत्या देशान्तरे यथा ॥ ४३ ॥
prāpyante yogasiddhena tadbhāvaṃ tu gatena te ,
anyena parvatā grāmā gatyā deśāntare yathā 43
43. prāpyante yogasiddhena tadbhāvam tu gatena te
anyena parvatā grāmā gatyā deśāntare yathā
43. te yogasiddhena tadbhāvam gatena prāpyante.
yathā anyena deśāntare gatyā parvatā grāmā
43. Those (entities/creations mentioned previously) are attained by a practitioner who has achieved perfection in yoga (yoga) and reached that (realized) state. This is just as, for an ordinary person, mountains and villages are reached by traveling to another land.
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चालितस्य यथा गाढनिद्रस्य स्वप्नपत्तनम् ।
न लुठत्येव लुठितमित्यप्यनुमतं स्फुटम् ॥ ४४ ॥
cālitasya yathā gāḍhanidrasya svapnapattanam ,
na luṭhatyeva luṭhitamityapyanumataṃ sphuṭam 44
44. cālitasya yathā gāḍhanidrasya svapnapattanam na
luṭhati eva luṭhitam iti api anumatam sphuṭam
44. yathā cālitasya gāḍhanidrasya svapnapattanam na
luṭhati eva luṭhitam iti api anumatam sphuṭam
44. Just as, for a person awakened (from deep sleep), the dream-city of someone in deep sleep does not actually move, even though it was experienced as moving (within the dream), so too is this clearly acknowledged.
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तथा चलन्त्या लुठितं तस्या देहगतं जगत् ।
न लुठत्येव मुकुरप्रतिबिम्बमिव स्थितम् ॥ ४५ ॥
tathā calantyā luṭhitaṃ tasyā dehagataṃ jagat ,
na luṭhatyeva mukurapratibimbamiva sthitam 45
45. tathā calantyā luṭhitam tasyā dehagatam jagat
na luṭhati eva mukurapratibimbam iva sthitam
45. tathā tasyā calantyā dehagatam jagat luṭhitam api na eva luṭhati,
mukurapratibimbam iva sthitam
45. Just as a reflection situated in a mirror does not move even when the mirror itself moves, so too, the world (jagat) residing within her body, though she is moving, does not actually move or roll.
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स त्रैलोक्यमहारम्भः सत्योऽपि भ्रान्तिमात्रकम् ।
भ्रान्तिमात्रस्य के नाम लुठनालुठने वद ॥ ४६ ॥
sa trailokyamahārambhaḥ satyo'pi bhrāntimātrakam ,
bhrāntimātrasya ke nāma luṭhanāluṭhane vada 46
46. saḥ trailokyamahārambhaḥ satyaḥ api bhrāntimātrakam
bhrāntimātrasya ke nāma luṭhanāluṭhane vada
46. saḥ trailokyamahārambhaḥ satyaḥ api bhrāntimātrakam (asti).
nāma bhrāntimātrasya luṭhanāluṭhane ke (bhavataḥ) vada
46. That great project of the three worlds, even though it appears real, is merely an illusion. Tell me, what could be the states of 'rolling' and 'not rolling' for something that is simply an illusion?
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कदा स्वप्नपुरं सत्यं कदा स्वप्नपुरं मुधा ।
कदा स्वप्नपुरं भग्नं कदा स्वप्नपुरं स्थितम् ॥ ४७ ॥
kadā svapnapuraṃ satyaṃ kadā svapnapuraṃ mudhā ,
kadā svapnapuraṃ bhagnaṃ kadā svapnapuraṃ sthitam 47
47. kadā svapnapuram satyam kadā svapnapuram mudhā
kadā svapnapuram bhagnam kadā svapnapuram sthitam
47. kadā svapnapuram satyam (bhavati)?
kadā svapnapuram mudhā (bhavati)?
kadā svapnapuram bhagnam (bhavati)?
kadā svapnapuram sthitam (bhavati)?
47. When is a dream-city considered real? When is a dream-city considered false or futile? When is a dream-city shattered? When is a dream-city stable?
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भ्रान्तित्वं केवलं सैव दृश्यश्रीर्यावदग्रगा ।
त्वं विद्धीमामपि भ्रान्तिं जगल्लक्ष्मीमवास्तवीम् ॥ ४८ ॥
bhrāntitvaṃ kevalaṃ saiva dṛśyaśrīryāvadagragā ,
tvaṃ viddhīmāmapi bhrāntiṃ jagallakṣmīmavāstavīm 48
48. bhrāntitvam kevalam sā eva dṛśyaśrīḥ yāvat agragā
tvam viddhi imām api bhrāntim jagatlakṣmīm avāstavīm
48. sā eva dṛśyaśrīḥ yāvat agragā (asti),
kevalam bhrāntitvam (asti).
tvam imām jagatlakṣmīm api avāstavīm bhrāntim viddhi
48. Indeed, that visible splendor, as long as it manifests, is nothing but a mere state of illusion. Therefore, you should also know this splendor of the world (jagat) to be ultimately unreal illusion.
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संकल्पने मनोराज्ये स्वप्ने संकथने भ्रमे ।
यथापुरानुभवनं त्रैलोक्यानुभवं तथा ॥ ४९ ॥
saṃkalpane manorājye svapne saṃkathane bhrame ,
yathāpurānubhavanaṃ trailokyānubhavaṃ tathā 49
49. saṅkalpane manorājye svapne saṅkathane bhrame
yathāpurānubhavaṃ trailokyānubhavaṃ tathā
49. saṅkalpane manorājye svapne saṅkathane bhrame
yathāpurānubhavaṃ tathā trailokyānubhavaṃ
49. The experience of the three worlds (trailokya) is just like a previously experienced mental state, whether that be in conceptualization (saṅkalpana), daydreaming (manorājya), dreaming (svapna), conversing (saṅkathana), or delusion (bhrama).
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अहमिति जगदिति नान्तभ्रान्तिरियं प्रकचतीव चितः ।
परमाकाशकृशाख्या शाम्यति निपुणं परिज्ञाता ॥ ५० ॥
ahamiti jagaditi nāntabhrāntiriyaṃ prakacatīva citaḥ ,
paramākāśakṛśākhyā śāmyati nipuṇaṃ parijñātā 50
50. aham iti jagat iti na anta bhrāntiḥ iyaṃ prakacatīva
citaḥ paramākāśakṛśākhyā śāmyati nipuṇaṃ parijñātā
50. aham iti jagat iti na anta iyaṃ bhrāntiḥ citaḥ prakacatīva.
nipuṇaṃ parijñātā paramākāśakṛśākhyā śāmyati.
50. This endless delusion (bhrānti) that states "I am" (aham iti) and "this world is" (jagat iti) seems to arise from consciousness (cit). However, the designation "kṛśā" for the supreme ether (paramākāśa), when thoroughly understood (parijñātā), becomes pacified (śāmyati).
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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

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utpatti prakaraṇa

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sthiti prakaraṇa

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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 Chapter 81 Chapter 82 Chapter 83 Chapter 84 (current chapter) 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