Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-87

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
ततश्चिदाकाशवपुर्व्याप्यनन्तो निरामयः ।
दत्तावधानो वपुषि तदा पश्याम्यहं क्वचित् ॥ १ ॥
śrīvasiṣṭha uvāca ,
tataścidākāśavapurvyāpyananto nirāmayaḥ ,
dattāvadhāno vapuṣi tadā paśyāmyahaṃ kvacit 1
1. śrīvasiṣṭhaḥ uvāca | tataḥ cit
ākāśa vapuḥ vyāpī anantaḥ nirāmayaḥ
| datta avadhānaḥ vapuṣi
tadā paśyāmi aham kvacit || 1 ||
1. śrīvasiṣṭhaḥ uvāca tataḥ cit ākāśa vapuḥ vyāpī anantaḥ
nirāmayaḥ aham vapuṣi datta avadhānaḥ tadā kvacit paśyāmi
1. Sri Vasistha said: "Then, I, whose form is the all-pervading, infinite, and unblemished consciousness-space (cit), turned my attention to the body. At that time, I perceived something, somewhere."
यावदन्तर्गतः सर्गः संस्थितोऽङ्कुरितोपमः ।
कुसूलस्येव बीजस्य सिक्तस्येवाङ्कुरो हृदि ॥ २ ॥
yāvadantargataḥ sargaḥ saṃsthito'ṅkuritopamaḥ ,
kusūlasyeva bījasya siktasyevāṅkuro hṛdi 2
2. yāvat antargataḥ sargaḥ saṃsthitaḥ aṅkurita upamaḥ |
kusūlasya iva bījasya siktasya iva aṅkuraḥ hṛdi || 2 ||
2. yāvat antargataḥ sargaḥ aṅkurita upamaḥ saṃsthitaḥ kusūlasya bījasya iva,
siktasya aṅkuraḥ iva hṛdi
2. The creation (sarga), while still held internally, remains like a mere sprout – similar to a seed stored in a granary, or a watered sprout, (all nascent) within the heart/mind.
ऊर्ध्वमुच्छून एवान्तःसेकाद्बीजे यथाङ्कुरः ।
आकारवत्यनाकारे चित्त्वाचित्त्वे तथा जगत् ॥ ३ ॥
ūrdhvamucchūna evāntaḥsekādbīje yathāṅkuraḥ ,
ākāravatyanākāre cittvācittve tathā jagat 3
3. ūrdhvam ucchūnaḥ eva antaḥsekāt bīje yathā aṅkuraḥ
| ākāravati anākāre cittvācittve tathā jagat || 3 ||
3. yathā aṅkuraḥ bīje antaḥsekāt eva ūrdhvam ucchūnaḥ (bhavati),
tathā jagat ākāravati anākāre cittvācittve (asti)
3. Just as a sprout within a seed swells upwards solely by internal moisture, so also does the world (jagat) exist in that which has form and that which is formless, in both consciousness (cit) and non-consciousness.
यथोन्मिषति दृश्यश्रीः सुषुप्ताद्बोधमेयुषः ।
जाग्रद्वा विगते स्वप्ने चिन्मात्रस्य स्वचेतनात् ॥ ४ ॥
yathonmiṣati dṛśyaśrīḥ suṣuptādbodhameyuṣaḥ ,
jāgradvā vigate svapne cinmātrasya svacetanāt 4
4. yathā unmiṣati dṛśyaśrīḥ suṣuptāt bodham eyuṣaḥ
jāgrat vā vigate svapne cinmātrasya svacetanāt
4. yathā suṣuptāt bodham eyuṣaḥ dṛśyaśrīḥ unmiṣati
vā svapne vigate jāgrat cinmātrasya svacetanāt
4. Just as the splendor of the visible world manifests for one who has attained awakening from deep sleep, or the waking state appears when a dream has ceased, all this arises from the pure consciousness's (cinmātra) own awareness.
तथैवात्मनि सर्गादावनुभूतस्वरूपिणि ।
हृदि सर्गोदयो नान्यरूप आकाशरूपतः ॥ ५ ॥
tathaivātmani sargādāvanubhūtasvarūpiṇi ,
hṛdi sargodayo nānyarūpa ākāśarūpataḥ 5
5. tathā eva ātmani sargādau anubhūtasvarūpiṇi
hṛdi sargodayaḥ na anyarūpaḥ ākāśarūpataḥ
5. tathā eva sargādau anubhūtasvarūpiṇi ātmani
hṛdi sargodayaḥ na anyarūpaḥ ākāśarūpataḥ
5. Just so, at the beginning of creation (sarga), the manifestation of creation occurs within the self (ātman) - which possesses the nature of experienced reality - and within the heart (consciousness). It is not of a different form, but rather like the very nature of space (ākāśa).
श्रीवसिष्ठ उवाच ।
शृणु राम यथापूर्वं स्वयंभूत्वं मया तदा ।
अनुभूतमसत्सद्वदिदं स्वप्नपुरोपमम् ॥ ७ ॥
śrīvasiṣṭha uvāca ,
śṛṇu rāma yathāpūrvaṃ svayaṃbhūtvaṃ mayā tadā ,
anubhūtamasatsadvadidaṃ svapnapuropamam 7
7. śrīvasiṣṭhaḥ uvāca śṛṇu rāma yathāpūrvam svayambhūtvam
mayā tadā anubhūtam asatsadvat idam svapnapurupamam
7. śrīvasiṣṭha uvāca rāma śṛṇu mayā tadā yathāpūrvam
svayambhūtvam anubhūtam idam asatsadvat svapnapurupamam
7. Śrī Vasiṣṭha said: 'Listen, Rāma, to how I then experienced the state of self-existence (svayambhū), which was like this - comparable to a city in a dream, appearing both unreal (asat) and real (sat), just as it was formerly.'
तमालोक्य महाकल्पसंभ्रमं व्योमरूपिणा ।
भागेऽन्यत्र शरीरस्य संविदुन्मेषिता मया ॥ ८ ॥
tamālokya mahākalpasaṃbhramaṃ vyomarūpiṇā ,
bhāge'nyatra śarīrasya saṃvidunmeṣitā mayā 8
8. tam ālokya mahākalpasaṃbhramam vyomarūpiṇā
bhāge anyatra śarīrasya saṃvid unmeṣitā mayā
8. mayā vyomarūpiṇā tam mahākalpasaṃbhramam
ālokya śarīrasya anyatra bhāge saṃvid unmeṣitā
8. Having perceived that great delusion of a cosmic cycle (kalpa), consciousness (saṃvid) was caused to manifest by me, who was of the nature of space (vyomarūpin), in another part of the (cosmic) body.
यदैव सामला संवित्किंचिदुन्मेषिता स्थिता ।
तदैवाहं क्वचित्तत्र पश्याम्याकाशतामिव ॥ ९ ॥
yadaiva sāmalā saṃvitkiṃcidunmeṣitā sthitā ,
tadaivāhaṃ kvacittatra paśyāmyākāśatāmiva 9
9. yadā eva sāmalā saṃvit kiṃcit unmeṣitā sthitā
tadā eva aham kvacit tatra paśyāmi ākāśatām iva
9. yadā eva sāmalā saṃvit kiṃcit unmeṣitā sthitā
tadā eva aham tatra kvacit ākāśatām iva paśyāmi
9. When consciousness (saṃvit), even if slightly veiled or obscured, becomes somewhat manifest, then I perceive in it, as it were, a state of pure space.
गतं स्वभावं चिद्व्योम यथा त्वं राम निद्रया ।
जाग्रद्वा स्वप्नलोकं वा विशन्वेत्सि ससं घनम् ॥ १० ॥
gataṃ svabhāvaṃ cidvyoma yathā tvaṃ rāma nidrayā ,
jāgradvā svapnalokaṃ vā viśanvetsi sasaṃ ghanam 10
10. gatam svabhāvam cit-vyoma yathā tvam rāma nidrayā
jāgrat vā svapnalokam vā viśan vetsi sasam ghanam
10. rāma yathā tvam nidrayā jāgrat vā svapnalokam vā
viśan gatam svabhāvam cit-vyoma sasam ghanam vetsi
10. O Rama, just as you, through sleep, entering either the waking state or the dream world, perceive the consciousness-space (cit-vyoma), which has seemingly abandoned its true nature, as something dense and having form.
दिङ्मात्राकाशमेवादौ ततोऽस्मीत्येव वेदनम् ।
तद्घनं कथ्यते बुद्धिः सा घना मन उच्यते ॥ ११ ॥
diṅmātrākāśamevādau tato'smītyeva vedanam ,
tadghanaṃ kathyate buddhiḥ sā ghanā mana ucyate 11
11. dik-mātrākāśam eva ādau tataḥ asmi iti eva vedanam
tat ghanam kathyate buddhiḥ sā ghanā manaḥ ucyate
11. ādau dik-mātrākāśam eva tataḥ asmi iti eva vedanam
tat ghanam buddhiḥ kathyate sā ghanā manaḥ ucyate
11. Initially, there is only the space of directions; then arises the perception (vedanam), "I exist." That dense perception is called the intellect (buddhi), and that dense intellect (buddhi) is then referred to as the mind (manas).
तद्वेत्ति शब्दतन्मात्रं तन्मात्राणीतराण्यथ ।
पञ्चेन्द्रियाणि तत्स्थौल्यादितीन्द्रियगणोदयः ॥ १२ ॥
tadvetti śabdatanmātraṃ tanmātrāṇītarāṇyatha ,
pañcendriyāṇi tatsthaulyāditīndriyagaṇodayaḥ 12
12. tat vetti śabda-tanmātram tanmātrāṇi itarāṇi atha
pañca-indriyāṇi tat-sthaulyāt iti indriya-gaṇa-udayaḥ
12. tat śabda-tanmātram vetti atha itarāṇi tanmātrāṇi
tat-sthaulyāt pañca-indriyāṇi iti indriya-gaṇa-udayaḥ
12. That (mind/manas) perceives the subtle element (tanmātra) of sound, and subsequently the other subtle elements. From the grossness (sthaulya) of these (tanmātrāṇi) arise the five sense organs (indriyāṇi); thus is the emergence of the group of sense organs.
सुषुप्ताद्विशतः स्वप्नं जगद्दृश्यघनोदयम् ।
यथा तथैव सर्गादौ दुःखं भाति निमेषतः ॥ १३ ॥
suṣuptādviśataḥ svapnaṃ jagaddṛśyaghanodayam ,
yathā tathaiva sargādau duḥkhaṃ bhāti nimeṣataḥ 13
13. suṣuptāt viśataḥ svapnam jagat dṛśyaghanodayam
yathā tathā eva sargādau duḥkham bhāti nimeṣataḥ
13. yathā suṣuptāt svapnam viśataḥ dṛśyaghanodayam
jagat tathā eva sargādau duḥkham nimeṣataḥ bhāti
13. Just as, upon entering a dream state from deep sleep, the world - dense with visible objects - appears, so too, at the very beginning of creation, suffering manifests itself in an instant.
तुल्यकालमनन्तेऽस्मिन्दृश्यजालावभासने ।
कथयन्ति क्रमं केचित्केचिन्न कथयन्ति च ॥ १४ ॥
tulyakālamanante'smindṛśyajālāvabhāsane ,
kathayanti kramaṃ kecitkecinna kathayanti ca 14
14. tulyakālam anante asmin dṛśyajālāvabhāsane
kathayanti kramam kecit kecit na kathayanti ca
14. anante asmin tulyakālam dṛśyajālāvabhāsane
kecit kramam kathayanti ca kecit na kathayanti
14. Regarding the simultaneous manifestation of this infinite network of perceivable objects, some assert a sequential order, while others do not.
परमाणुकणे कान्ते संपन्नमनुभूतवान् ।
अहं चेतनमात्मानं वस्तुतोऽमलमेव खम् ॥ १५ ॥
paramāṇukaṇe kānte saṃpannamanubhūtavān ,
ahaṃ cetanamātmānaṃ vastuto'malameva kham 15
15. paramāṇukaṇe kānte sampannam anubhūtavān aham
cetanam ātmānam vastutaḥ amalam eva kham
15. aham paramāṇukaṇe kānte sampannam vastutaḥ
amalam eva kham cetanam ātmānam anubhūtavān
15. I have experienced my conscious self (ātman), which is truly pure, indeed like space (kham), and which is perfectly realized (sampannam) even within the radiant atomic particle.
यथा स्वभावतो व्योम्नि चलत्येवानिशं मरुत् ।
तथा स्वभावात्सर्वत्र पश्यत्येव वपुस्त्विति ॥ १६ ॥
yathā svabhāvato vyomni calatyevāniśaṃ marut ,
tathā svabhāvātsarvatra paśyatyeva vapustviti 16
16. yathā svabhāvataḥ vyomni calati eva aniśam marut
tathā svabhāvāt sarvatra paśyati eva vapuḥ tu iti
16. yathā marut svabhāvataḥ aniśam vyomni eva calati
tathā tu vapuḥ svabhāvāt sarvatra eva paśyati iti
16. Just as the wind naturally moves constantly within space (vyoman), so too, by its very nature, the embodied self (vapus) indeed perceives everywhere.
यादृशं चेतितं रूपं शक्त्या परमया तया ।
तच्छक्नोत्यन्यथाकर्तुं नैषा यत्नेन भूयसा ॥ १७ ॥
yādṛśaṃ cetitaṃ rūpaṃ śaktyā paramayā tayā ,
tacchaknotyanyathākartuṃ naiṣā yatnena bhūyasā 17
17. yādṛśam cetitam rūpam śaktyā paramayā tayā | tat
śaknoti anyathākartum na eṣā yatnena bhūyasā ||
17. tayā paramayā śaktyā yādṛśam rūpam cetitam tat
śaknoti anyathākartum eṣā bhūyasā yatnena na
17. Whatever form is conceived by that supreme power (śakti), that power is capable of changing it. However, this (supreme power itself) cannot be altered even with great effort.
ततः पश्याम्यहं यावत्संपन्नोऽप्यणुरूपकः ।
चित्त्वाच्चेतस्तदेवाशु तथाभूतोऽस्मि संस्थितः ॥ १८ ॥
tataḥ paśyāmyahaṃ yāvatsaṃpanno'pyaṇurūpakaḥ ,
cittvāccetastadevāśu tathābhūto'smi saṃsthitaḥ 18
18. tataḥ paśyāmi aham yāvat sampannaḥ api aṇurūpakaḥ |
cittvāt cetas tat eva āśu tathābhūtaḥ asmi saṃsthitaḥ ||
18. tataḥ aham yāvat aṇurūpakaḥ api sampannaḥ paśyāmi tataḥ
cittvāt cetas tat eva āśu tathābhūtaḥ asmi saṃsthitaḥ
18. Then, as I perceived myself, even having attained a minute form, I quickly became established in that very state, identifying with consciousness (cittva) itself.
ततोऽहं बुद्धवान्रूपं तनु तेजःकणाकृति ।
तदेव भावयन्पश्चाद्गतोऽहं स्थूलतामिव ॥ १९ ॥
tato'haṃ buddhavānrūpaṃ tanu tejaḥkaṇākṛti ,
tadeva bhāvayanpaścādgato'haṃ sthūlatāmiva 19
19. tataḥ aham buddhvān rūpam tanu tejaḥkaṇākṛti | tat
eva bhāvayan paścāt gataḥ aham sthūlatām iva ||
19. tataḥ aham tanu tejaḥkaṇākṛti rūpam buddhvān
paścāt tat eva bhāvayan aham sthūlatām iva gataḥ
19. Then I perceived a subtle form, like a particle of light/energy. Subsequently, contemplating that very (form), I, as it were, attained a gross state.
प्रेक्षे तावदहं किंचिदिति बोधाल्लघोस्ततः ।
मनागालोकनायैव संप्रवृत्तोऽनुभूतवान् ॥ २० ॥
prekṣe tāvadahaṃ kiṃciditi bodhāllaghostataḥ ,
manāgālokanāyaiva saṃpravṛtto'nubhūtavān 20
20. prekṣe tāvat aham kiñcit iti bodhāt laghoḥ tataḥ
| manāk ālokanāya eva sampravṛttaḥ anubhūtavān ||
20. tāvat aham tataḥ laghoḥ bodhāt kiñcit iti prekṣe
manāk ālokanāya eva sampravṛttaḥ anubhūtavān
20. Meanwhile, from that slight realization, I perceived something. Becoming engaged simply for a brief observation, I then experienced it.
यन्नाम तत्र तत्किंचित्तस्येहाद्य रघूद्वह ।
शृणु नामानि मुख्यानि कल्पितानि भवादृशैः ॥ २१ ॥
yannāma tatra tatkiṃcittasyehādya raghūdvaha ,
śṛṇu nāmāni mukhyāni kalpitāni bhavādṛśaiḥ 21
21. yat nāma tatra tat kiṃcit tasya iha adya raghūdvaha
śṛṇu nāmāni mukhyāni kalpitāni bhavādṛśaiḥ
21. Raghūdvaha adya iha śṛṇu mukhyāni nāmāni kalpitāni
bhavādṛśaiḥ yat kiṃcit nāma tasya tat tatra
21. O foremost of the Raghus, listen now to the principal names that have been conceived by great souls like you, concerning whatever limited aspect of That (ultimate reality) is to be found here.
द्रष्टुं प्रवृत्तो रन्ध्रेण येन तच्चक्षुरुच्यते ।
यच्च पश्यामि तद्दृश्यं दर्शनं तु फलं ततः ॥ २२ ॥
draṣṭuṃ pravṛtto randhreṇa yena taccakṣurucyate ,
yacca paśyāmi taddṛśyaṃ darśanaṃ tu phalaṃ tataḥ 22
22. draṣṭum pravṛttaḥ randhreṇa yena tat cakṣuḥ ucyate
yat ca paśyāmi tat dṛśyam darśanam tu phalam tataḥ
22. Yena randhreṇa draṣṭum pravṛttaḥ tat cakṣuḥ ucyate
yat ca paśyāmi tat dṛśyam tataḥ tu darśanam phalam
22. That by which one is engaged in seeing through an aperture, that is called the eye. And what I see, that is the visible object. The act of seeing, however, is the fruit thereof.
यदा पश्यामि कालोऽसौ यथा पश्यामि स क्रमः ।
प्रौढा नियतिरित्यस्य यत्र पश्यामि तन्नभः ॥ २३ ॥
yadā paśyāmi kālo'sau yathā paśyāmi sa kramaḥ ,
prauḍhā niyatirityasya yatra paśyāmi tannabhaḥ 23
23. yadā paśyāmi kālaḥ asau yathā paśyāmi saḥ kramaḥ
prauḍhā niyatiḥ iti asya yatra paśyāmi tat nabhaḥ
23. Yadā paśyāmi asau kālaḥ Yathā paśyāmi saḥ kramaḥ Yatra
paśyāmi tat nabhaḥ Asya (sarvasya) prauḍhā niyatiḥ iti
23. When I see, that is time. How I see, that is the sequence. Where I see, that is space. This (entire process of seeing) is a profound natural law (niyati).
स्थितोऽस्मि यत्र देशोऽसावित्यद्यैषा प्रकल्पना ।
तदा त्वहं चिदुन्मेषमात्रात्तन्मात्रकारणम् ॥ २४ ॥
sthito'smi yatra deśo'sāvityadyaiṣā prakalpanā ,
tadā tvahaṃ cidunmeṣamātrāttanmātrakāraṇam 24
24. sthitaḥ asmi yatra deśaḥ asau iti adya eṣā prakalpanā
tadā tu aham cit-unmeṣa-mātrāt tat-mātra-kāraṇam
24. Yatra sthitaḥ asmi asau deśaḥ iti adya eṣā prakalpanā Tadā
tu aham cit-unmeṣa-mātrāt tat-mātra-kāraṇam (bhavāmi)
24. "Where I am located - that is space": this is the present attribution. But then, I myself am the sole cause of that (space), simply from the unfolding of consciousness.
पश्यामीति ततस्तत्र मनाग्वोधो ममोदभूत् ।
ततो रन्ध्रद्वयेनाहमपश्यं यत्तदप्यखम् ॥ २५ ॥
paśyāmīti tatastatra manāgvodho mamodabhūt ,
tato randhradvayenāhamapaśyaṃ yattadapyakham 25
25. paśyāmi iti tataḥ tatra manāk bodhaḥ mama udabhūt
tataḥ randhradvayena aham apaśyam yat tat api akham
25. tataḥ tatra paśyāmi iti manāk mama bodhaḥ udabhūt.
tataḥ aham randhradvayena yat tat api akham apaśyam.
25. First, a slight awareness (saṃvid) of "I see" arose within me there. Then, through two apertures, I perceived that which was also complete and unblemished.
याभ्यामपश्यं रन्ध्राभ्यां त इमे लोचने स्थिते ।
ततः किंचिच्छृणोमीति संविदित्युदिता मम ॥ २६ ॥
yābhyāmapaśyaṃ randhrābhyāṃ ta ime locane sthite ,
tataḥ kiṃcicchṛṇomīti saṃvidityuditā mama 26
26. yābhyām apaśyam randhrābhyām te ime locane sthite
tataḥ kiṃcit śṛṇomi iti saṃvit iti uditā mama
26. yābhyām randhrābhyām aham apaśyam,
te ime locane sthite.
tataḥ mama kiṃcit śṛṇomi iti saṃvit uditā.
26. Those two apertures by which I saw are these two eyes, situated here. Then, an awareness (saṃvid) of "I hear something" arose in me.
ततः किंचिन्मनाङ्मात्रं झंकारं श्रुतत्रानहम् ।
प्रध्मातस्येव शङ्खस्य शब्दं व्योम्नः स्वभावजम् ॥ २७ ॥
tataḥ kiṃcinmanāṅmātraṃ jhaṃkāraṃ śrutatrānaham ,
pradhmātasyeva śaṅkhasya śabdaṃ vyomnaḥ svabhāvajam 27
27. tataḥ kiṃcit manāk-mātram jhaṃkāram śrutavān aham
pradhmātasyeva śaṅkhasya śabdam vyomnaḥ svabhāvajam
27. tataḥ aham kiṃcit manāk-mātram jhaṃkāram vyomnaḥ svabhāvajam pradhmātasyeva śaṅkhasya śabdam śrutavān.
27. Then I heard merely a slight humming sound (jhaṃkāra), like the inherent (svabhāvaja) sound of space (vyoman) or of a conch shell that has been blown.
याभ्यामहमथाश्रौषं त इमे श्रवणव्रणे ।
प्रदेशाभ्यां विचरता मरुता विततस्वनम् ॥ २८ ॥
yābhyāmahamathāśrauṣaṃ ta ime śravaṇavraṇe ,
pradeśābhyāṃ vicaratā marutā vitatasvanam 28
28. yābhyām aham atha aśrauṣam te ime śravaṇavraṇe
pradeśābhyām vicaratā marutā vitata-svanam
28. yābhyām aham atha aśrauṣam,
te ime śravaṇavraṇe.
(aham) pradeśābhyām vicaratā marutā vitata-svanam (aśrauṣam).
28. Those two by which I then heard are these two ear-apertures. I heard a widespread sound, which was produced by the wind moving through these regions.
स्पर्शसंवेदनं किंचिदहमत्रानुभूतवान् ।
येन नाम प्रदेशेन तेन सा त्वक्च कथ्यते ॥ २९ ॥
sparśasaṃvedanaṃ kiṃcidahamatrānubhūtavān ,
yena nāma pradeśena tena sā tvakca kathyate 29
29. sparśasaṃvedanam kiñcit aham atra anubhūtavān
yena nāma pradeśena tena sā tvak ca kathyate
29. aham atra kiñcit sparśasaṃvedanam anubhūtavān
yena nāma pradeśena tena sā tvak ca kathyate
29. Here, I experienced a certain sensation of touch. The region or part by which that (sensation) occurs is indeed called the skin.
येन स्पृष्टमिवाङ्गं तत्तदाहमनुभूतवान् ।
सत्संवेदनमात्रात्मा सोऽयं वायुरिति स्मृतः ॥ ३० ॥
yena spṛṣṭamivāṅgaṃ tattadāhamanubhūtavān ,
satsaṃvedanamātrātmā so'yaṃ vāyuriti smṛtaḥ 30
30. yena spṛṣṭam iva aṅgam tat tat tadā aham anubhūtavān
satsaṃvedanamātrātmā saḥ ayam vāyuḥ iti smṛtaḥ
30. yena aṅgam spṛṣṭam iva,
tat tat aham tadā anubhūtavān yaḥ satsaṃvedanamātrātmā,
saḥ ayam vāyuḥ iti smṛtaḥ
30. By that (Vāyu), the body (aṅgam) was as if touched; that (sensation) I then experienced. That (Vāyu), whose essential nature (ātman) is merely the sensation of existence, is thus considered to be Vāyu (air).
स्पर्शनेन्द्रियतन्मात्रमिति वेदिनि संस्थितम् ।
आस्वादसंविद्याभून्मे तदास्वाद्यरसेन्द्रियम् ॥ ३१ ॥
sparśanendriyatanmātramiti vedini saṃsthitam ,
āsvādasaṃvidyābhūnme tadāsvādyarasendriyam 31
31. sparśanendriyatanmātram iti vedini saṃsthitam
āsvādasaṃvid abhūt me tadā āsvādyarasa indriyam
31. sparśanendriyatanmātram iti vedini saṃsthitam
tadā me āsvādasaṃvid āsvādyarasa indriyam abhūt
31. The subtle element (tanmātra) of the sense of touch is thus established within the knower. Then, for me, the consciousness of taste, which is the sense organ (indriya) for enjoyable flavors (rasa), arose.
प्राणान्मे घ्राणतन्मात्रमुदितं व्योमरूपिणः ।
इत्थं न किंचित्संपन्नं सर्वं संपन्नमत्र मे ॥ ३२ ॥
prāṇānme ghrāṇatanmātramuditaṃ vyomarūpiṇaḥ ,
itthaṃ na kiṃcitsaṃpannaṃ sarvaṃ saṃpannamatra me 32
32. prāṇān me ghrāṇatanmātram uditam vyomarūpiṇaḥ
ittham na kiñcit sampannam sarvam sampannam atra me
32. me prāṇān vyomarūpiṇaḥ ghrāṇatanmātram uditam ittham atra me kiñcit na sampannam,
sarvam sampannam atra me
32. For me, the subtle element (tanmātra) of smell arose from the vital breaths (prāṇa) and from the very principle having the form of space (vyoman). Thus, for me, nothing (ultimately important) was accomplished here, yet (in another sense) everything was accomplished here.
एवमिन्द्रियतन्मात्रजालं चेत्तत्र संस्थितः ।
यावत्तावद्विदः पञ्च बलादेव ममोदिताः ॥ ३३ ॥
evamindriyatanmātrajālaṃ cettatra saṃsthitaḥ ,
yāvattāvadvidaḥ pañca balādeva mamoditāḥ 33
33. evam indriya-tanmātra-jālam cet tatra saṃsthitaḥ
yāvat-tāvat-vidaḥ pañca balāt eva mama uditāḥ
33. cet evam indriya-tanmātra-jālam tatra saṃsthitaḥ,
mama balāt eva pañca yāvat-tāvat-vidaḥ uditāḥ
33. If this network of the senses (indriyas) and their subtle elements (tanmātras) is thus established in consciousness, then these five discerning faculties, which perceive their respective measures, are necessarily declared by me.
शब्दरूपरसस्पर्शगन्धमात्रशरीरिकाः ।
अनाकारास्तथा भातस्वरूपिण्यो भ्रमात्मिकाः ॥ ३४ ॥
śabdarūparasasparśagandhamātraśarīrikāḥ ,
anākārāstathā bhātasvarūpiṇyo bhramātmikāḥ 34
34. śabda-rūpa-rasa-sparśa-gandha-mātra-śarīrikāḥ
anākārāḥ tathā bhāta-svarūpiṇyaḥ bhramātmikāḥ
34. śabda-rūpa-rasa-sparśa-gandha-mātra-śarīrikāḥ,
anākārāḥ tathā bhāta-svarūpiṇyaḥ,
bhramātmikāḥ
34. Whose very essence is sound, form, taste, touch, and smell (tanmātras), they are formless, yet manifest as apparitions, and are delusory in nature.
एवंरूपमहं जालं भावयन्यत्तदास्थितः ।
तदहंकार इत्यद्य कथ्यते त्वादृशैर्जनैः ॥ ३५ ॥
evaṃrūpamahaṃ jālaṃ bhāvayanyattadāsthitaḥ ,
tadahaṃkāra ityadya kathyate tvādṛśairjanaiḥ 35
35. evam-rūpam aham jālam bhāvayan yat tadā āsthitaḥ
tat ahaṅkāraḥ iti adya kathyate tvādṛśaiḥ janaiḥ
35. yat aham evam-rūpam jālam bhāvayan tadā āsthitaḥ,
tat adya tvādṛśaiḥ janaiḥ ahaṅkāraḥ iti kathyate
35. When I, contemplating such a network, become established in it, that is what is today called ego (ahaṅkāra) by people like you.
एष एव घनीभूतो बुद्धिरित्यभिधीयते ।
साथ बुद्धिर्घनीभूता मन इत्यभिधीयते ॥ ३६ ॥
eṣa eva ghanībhūto buddhirityabhidhīyate ,
sātha buddhirghanībhūtā mana ityabhidhīyate 36
36. eṣaḥ eva ghanī-bhūtaḥ buddhiḥ iti abhidhīyate sā
atha buddhiḥ ghanī-bhūtā manaḥ iti abhidhīyate
36. eṣaḥ eva ghanī-bhūtaḥ buddhiḥ iti abhidhīyate
atha sā buddhiḥ ghanī-bhūtā manaḥ iti abhidhīyate
36. This very (ego (ahaṅkāra)), when condensed, is called intellect (buddhi). And that intellect (buddhi), when further condensed, is called mind (manas).
अन्तःकरणरूपत्वमेवमत्राहमास्थितः ।
आतिवाहिकदेहात्मा चिन्मयव्योमरूपवान् ॥ ३७ ॥
antaḥkaraṇarūpatvamevamatrāhamāsthitaḥ ,
ātivāhikadehātmā cinmayavyomarūpavān 37
37. antaḥkaraṇarūpatvam evam atra aham āsthitaḥ
ātivāhikadehātmā cinmayavyomarūpavān
37. atra aham evam antaḥkaraṇarūpatvam āsthitaḥ
ātivāhikadehātmā cinmayavyomarūpavān
37. In this manner, I became established here as the very nature of the inner instrument (antaḥkaraṇa). I am the self (ātman) of the subtle, transitional body, endowed with the form of consciousness-space.
पवनाद्यप्यहं शून्यः केवलाकाशमात्रकः ।
सर्वेषामेव भावानां शून्याकृतिररोधकः ॥ ३८ ॥
pavanādyapyahaṃ śūnyaḥ kevalākāśamātrakaḥ ,
sarveṣāmeva bhāvānāṃ śūnyākṛtirarodhakaḥ 38
38. pavanādi api aham śūnyaḥ kevalākāśamātrakaḥ
sarveṣām eva bhāvānām śūnyākṛtiḥ arodhakaḥ
38. aham pavanādi api śūnyaḥ kevalākāśamātrakaḥ
sarveṣām eva bhāvānām śūnyākṛtiḥ arodhakaḥ
38. I am void even of air and other elements; I am merely pure space (ākāśa). I am non-obstructive, having a void form, existing for all phenomena (bhāva).
अथैवंभावनाच्चाहं यदा तत्र चिरं स्थितः ।
तदाहं देहवान्दृष्ट इति मे प्रत्ययोऽभवत् ॥ ३९ ॥
athaivaṃbhāvanāccāhaṃ yadā tatra ciraṃ sthitaḥ ,
tadāhaṃ dehavāndṛṣṭa iti me pratyayo'bhavat 39
39. atha evam bhāvanāt ca aham yadā tatra ciram sthitaḥ
tadā aham dehavān dṛṣṭaḥ iti me pratyayaḥ abhavat
39. atha ca yadā aham evam bhāvanāt tatra ciram sthitaḥ
tadā me aham dehavān dṛṣṭaḥ iti pratyayaḥ abhavat
39. Then, through such contemplation (bhāvanā), when I remained in that state for a long time, a conviction (pratyaya) arose in me: 'I am perceived as embodied (dehavān).'
तेनाहंप्रत्ययेनाथ शब्दं कर्तुं प्रवृत्तवान् ।
शून्य एव यथा सुप्तः स्वप्नोड्डीननरो रवम् ॥ ४० ॥
tenāhaṃpratyayenātha śabdaṃ kartuṃ pravṛttavān ,
śūnya eva yathā suptaḥ svapnoḍḍīnanaro ravam 40
40. tena ahampratyayena atha śabdam kartum pravṛttavān
śūnyaḥ eva yathā suptaḥ svapna udḍīnana naraḥ ravam
40. atha tena ahampratyayena śabdam kartum pravṛttavān
yathā śūnyaḥ eva suptaḥ svapna udḍīnana naraḥ ravam
40. Then, with that conviction of 'I' (ahaṃpratyaya), I began to produce a sound, just as a sleeping person, though void (of physical presence), makes a sound (ravam) like a man flying in a dream.
अथ पूर्वं कृतः शब्दो बालेनेव तदोमिति ।
ततः स एष ओंकार इति नीतः पुनः प्रथाम् ॥ ४१ ॥
atha pūrvaṃ kṛtaḥ śabdo bāleneva tadomiti ,
tataḥ sa eṣa oṃkāra iti nītaḥ punaḥ prathām 41
41. atha pūrvam kṛtaḥ śabdaḥ bālena iva tadā om iti
tataḥ saḥ eṣaḥ oṃkāraḥ iti nītaḥ punaḥ prathām
41. atha pūrvam om iti śabdaḥ bālena iva kṛtaḥ tadā
tataḥ saḥ eṣaḥ oṃkāraḥ iti punaḥ prathām nītaḥ
41. First, the sound 'Om' was made, just as a child would utter it spontaneously. Then, this very sound 'Om' (oṃkāra) was again brought to prominence.
ततः स्वप्ननरेणेव यत्किंचिद्गदितं मया ।
तदेतद्विद्धि वाचं त्वं पश्चान्नीतां प्रथामिह ॥ ४२ ॥
tataḥ svapnanareṇeva yatkiṃcidgaditaṃ mayā ,
tadetadviddhi vācaṃ tvaṃ paścānnītāṃ prathāmiha 42
42. tataḥ svapnanareṇa iva yat kiṃcit gaditam mayā tat
etat viddhi vācam tvam paścāt nītām prathām iha
42. tataḥ tvam viddhi yat kiṃcit mayā svapnanareṇa iva gaditam,
tat etat vācam paścāt iha prathām nītām
42. Therefore, understand that whatever little was spoken by me, as if by a man in a dream, that very speech (vāc) was subsequently brought to prominence here.
ब्रह्मैव सोऽस्मि संपन्नः सृष्टेः कर्ता जगद्गुरुः ।
ततो मनोमयेनैव कल्पिताः सृष्टयो मया ॥ ४३ ॥
brahmaiva so'smi saṃpannaḥ sṛṣṭeḥ kartā jagadguruḥ ,
tato manomayenaiva kalpitāḥ sṛṣṭayo mayā 43
43. brahma eva saḥ asmi sampannaḥ sṛṣṭeḥ kartā jagat
guruḥ tataḥ manomayena eva kalpitāḥ sṛṣṭayaḥ mayā
43. saḥ brahma eva sṛṣṭeḥ kartā jagat guruḥ sampannaḥ
asmi tataḥ mayā manomayena eva sṛṣṭayaḥ kalpitāḥ
43. I have verily become that (brahman), the creator of the universe and the world-teacher (guru). Consequently, all creations were indeed fashioned by me through the power of mind (manomaya).
एवमस्मि समुत्पन्नो न तु जातोऽस्मि किंचन ।
दृष्टवानस्मि ब्रह्माण्डं ब्रह्माण्डान्तं न किंचन ॥ ४४ ॥
evamasmi samutpanno na tu jāto'smi kiṃcana ,
dṛṣṭavānasmi brahmāṇḍaṃ brahmāṇḍāntaṃ na kiṃcana 44
44. evam asmi samutpannaḥ na tu jātaḥ asmi kiṃcana
dṛṣṭavān asmi brahmāṇḍam brahmāṇḍa antam na kiṃcana
44. evam asmi samutpannaḥ,
tu na asmi jātaḥ kiṃcana.
asmi dṛṣṭavān brahmāṇḍam,
na kiṃcana brahmāṇḍa antam.
44. Thus I have arisen, but I am not born (jāta) in any way. I have seen the cosmic egg (brahmāṇḍa), but nothing at all beyond the cosmic egg (brahmāṇḍa).
एवं जगति संपन्ने ममैतस्मिन्मनोमये ।
न किंचित्तत्र संपन्नं तच्छून्यं व्योम केवलम् ॥ ४५ ॥
evaṃ jagati saṃpanne mamaitasminmanomaye ,
na kiṃcittatra saṃpannaṃ tacchūnyaṃ vyoma kevalam 45
45. evam jagati sampanne mama etasmin manomaye na
kiñcit tatra sampannam tat śūnyam vyoma kevalam
45. evam mama etasmin manomaye jagati sampanne tatra
kiñcit na sampannam tat kevalam śūnyam vyoma
45. Thus, even when this world, which is made of my mind, appears, in reality, nothing at all has come into being there. That is merely empty space.
इत्थं संशून्यमेवेदं सर्वं वेदनमात्रकम् ।
मनागपि न सन्त्येते भावाः पृथ्व्यादयः किल ॥ ४६ ॥
itthaṃ saṃśūnyamevedaṃ sarvaṃ vedanamātrakam ,
manāgapi na santyete bhāvāḥ pṛthvyādayaḥ kila 46
46. ittham saṁśūnyam eva idam sarvam vedanamātrakam
manāk api na santi ete bhāvāḥ pṛthvyādayaḥ kila
46. ittham idam sarvam vedanamātrakam saṁśūnyam eva
ete pṛthvyādayaḥ bhāvāḥ manāk api na santi kila
46. In this way, all of this, being merely perception, is indeed utterly void. These entities, such as the earth and others, truly do not exist even slightly.
जगन्मृगतृडम्बूनि भान्ति संविदि संविदः ।
न बाह्यमस्ति नो बाह्ये खे तद्व्योम तथा स्थितम् ॥ ४७ ॥
jaganmṛgatṛḍambūni bhānti saṃvidi saṃvidaḥ ,
na bāhyamasti no bāhye khe tadvyoma tathā sthitam 47
47. jaganmṛgatṛḍambūni bhānti saṁvidi saṁvidaḥ na
bāhyam asti na u bāhye khe tat vyoma tathā sthitam
47. jaganmṛgatṛḍambūni saṁvidi saṁvidaḥ bhānti bāhyam
na asti u na bāhye khe tat vyoma tathā sthitam
47. The worlds appear like mirage waters, existing within consciousness (saṁvid) and originating from consciousness (saṁvid) itself. There is nothing external, nor does anything external exist in space. That very space remains in such a state.
मरौ नास्त्येव सलिलं संवित्पश्यति तत्तथा ।
निर्मूलमन्तःसंतप्ता स्वसंभ्रमवती भ्रमम् ॥ ४८ ॥
marau nāstyeva salilaṃ saṃvitpaśyati tattathā ,
nirmūlamantaḥsaṃtaptā svasaṃbhramavatī bhramam 48
48. marau na asti eva salilam saṁvit paśyati tat tathā
nirmūlam antaḥsaṁtaptā svasaṁbhramavatī bhramam
48. marau salilam na asti eva tat tathā saṁvit paśyati
antaḥsaṁtaptā svasaṁbhramavatī nirmūlam bhramam
48. Just as there is no water at all in a desert, so too consciousness (saṁvid) perceives that (world) in that manner. Internally agitated and prone to its own delusions, it sees illusion (bhramam), which is without root or basis.
नास्त्येव ब्रह्मणि जगत् संवित्पश्यति तत्तथा ।
निर्मूलमेव संवित्त्वादेवं भ्रान्तेश्च संभ्रमम् ॥ ४९ ॥
nāstyeva brahmaṇi jagat saṃvitpaśyati tattathā ,
nirmūlameva saṃvittvādevaṃ bhrānteśca saṃbhramam 49
49. न अस्ति एव ब्रह्मणि जगत् संवित् पश्यति तत् तथा
निर्मूलम् एव संवित्त्वात् एवम् भ्रान्तेः च संभ्रमम्
49. जगत् ब्रह्मणि न अस्ति एवसंवित् तत् तथा पश्यतिएवम् निर्मूलम् एव संवित्त्वात् भ्रान्तेः च संभ्रमम्।
49. The world does not exist within Brahman. Consciousness (saṃvit) perceives it as such, but this perception is entirely without basis, arising from consciousness (saṃvit) itself in this manner, and is merely a delusion (bhrānti) and confusion.
असदेवेदमाभाति हृद्येव जगदाततम् ।
संकल्पनमनोराज्यं यथा स्वप्नपुरादिवत् ॥ ५० ॥
asadevedamābhāti hṛdyeva jagadātatam ,
saṃkalpanamanorājyaṃ yathā svapnapurādivat 50
50. असत् एव इदम् आभाति हृदि एव जगत् आततम्
सङ्कल्प-मनो-राज्यम् यथा स्वप्न-पुर आदि-वत्
50. इदम् असत् एव आभातिजगत् हृदि एव आततम्यथा स्वप्न-पुर आदि-वत् (तत्) सङ्कल्प-मनो-राज्यम् (अस्ति)।
50. This, which is truly non-existent (asat), appears vividly, with the world spread out solely within the heart or mind. It is like a mental construct or a daydream, similar to a city seen in a dream or other such illusions.
पार्श्वसुप्तजनस्वप्नस्तच्चित्तावेशनं विना ।
यथा न किंचित्तच्चित्तावेशनादनुभूयते ॥ ५१ ॥
pārśvasuptajanasvapnastaccittāveśanaṃ vinā ,
yathā na kiṃcittaccittāveśanādanubhūyate 51
51. पार्श्व-सुप्त-जन-स्वप्नः तत्-चित्त-आवेशनम् विना
यथा न किञ्चित् तत्-चित्त-आवेशनात् अनुभूयते
51. यथा पार्श्व-सुप्त-जन-स्वप्नः तत्-चित्त-आवेशनम् विना न किञ्चित् अनुभूयते।
51. Just as the dream of a person sleeping nearby is not experienced unless one's own mind is absorbed into that dream.
तथा जगत्तद्दृषदं संप्रविश्यानुभूयते ।
आदर्शबिम्बिताकारं दृष्टमप्यन्यथाप्यसत् ॥ ५२ ॥
tathā jagattaddṛṣadaṃ saṃpraviśyānubhūyate ,
ādarśabimbitākāraṃ dṛṣṭamapyanyathāpyasat 52
52. तथा जगत् तत्-दृशदम् सम्प्रविश्य अनुभूयते
आदर्श-बिम्बित-आकारम् दृष्टम् अपि अन्यथा अपि असत्
52. तथा जगत् तत्-दृशदम् सम्प्रविश्य अनुभूयते(तत्) आदर्श-बिम्बित-आकारम् (अस्ति)दृष्टम् अपि अन्यथा अपि असत् (एव)।
52. Similarly, the world is experienced by entering into the consciousness of the seer, much like a form reflected in a mirror. Even when seen, it is ultimately unreal (asat) and otherwise non-existent.
आधिभौतिकभावेन नेत्रेण यदि लक्ष्यते ।
तत्तन्न दृश्यते किंचिद्गिरिरेव प्रदृश्यते ॥ ५३ ॥
ādhibhautikabhāvena netreṇa yadi lakṣyate ,
tattanna dṛśyate kiṃcidgirireva pradṛśyate 53
53. ādhibhautikabhāvena netreṇa yadi lakṣyate tat
tat na dṛśyate kiṃcit giriḥ eva pradṛśyate
53. yadi ādhibhautikabhāvena netreṇa lakṣyate,
tat tat kiṃcit na dṛśyate,
giriḥ eva pradṛśyate
53. If something is observed through a physical eye, from a materialistic perspective, then nothing of its true essence is perceived; only a mountain (i.e., its superficial form) is seen.
आतिवाहिकदेहेन परं बोधदृशा यदि ।
प्रेक्ष्यते दृश्यते सर्गः परमात्मैव चामलः ॥ ५४ ॥
ātivāhikadehena paraṃ bodhadṛśā yadi ,
prekṣyate dṛśyate sargaḥ paramātmaiva cāmalaḥ 54
54. ātivāhikadehena param bodhadṛśā yadi prekṣyate
dṛśyate sargaḥ paramātmā eva ca amalaḥ
54. param yadi ātivāhikadehena bodhadṛśā prekṣyate,
sargaḥ dṛśyate ca amalaḥ paramātmā eva
54. However, if (creation) is observed through the subtle body with the eye of spiritual knowledge (bodhadṛśā), then creation (sarga) itself is perceived as nothing but the pure and stainless Supreme Self (paramātman).
सर्वत्र सर्गनिर्वाणं प्रज्ञालोकेन लक्ष्यते ।
ब्रह्मात्मैवान्यथा चेत्तन्न किंचिदभिलक्ष्यते ॥ ५५ ॥
sarvatra sarganirvāṇaṃ prajñālokena lakṣyate ,
brahmātmaivānyathā cettanna kiṃcidabhilakṣyate 55
55. sarvatra sarganirvāṇam prajñālokena lakṣyate brahma
ātman eva anyathā cet tat na kiṃcit abhīlakṣyate
55. sarvatra prajñālokena sarganirvāṇam brahma ātman eva lakṣyate.
cet anyathā,
tat na kiṃcit abhīlakṣyate
55. Everywhere, by the light of wisdom (prajñā), creation (sarga) and liberation (nirvāṇa) are perceived as none other than the Self (ātman) which is Brahman. If it is understood otherwise, then nothing at all is truly perceived.
यत्पश्यत्यवदाता धीः सोपपत्तिविचारणा ।
न तन्नेत्रैस्त्रिभिः शर्वो नेन्द्रो नेत्रशतैरपि ॥ ५६ ॥
yatpaśyatyavadātā dhīḥ sopapattivicāraṇā ,
na tannetraistribhiḥ śarvo nendro netraśatairapi 56
56. yat paśyati avadātā dhīḥ sopapattivicāraṇā na tat
netraiḥ tribhiḥ śarvaḥ na indraḥ netraśataiḥ api
56. yat avadātā dhīḥ sopapattivicāraṇā paśyati,
tat śarvaḥ tribhiḥ netraiḥ na (paśyati),
na indraḥ api netraśataiḥ
56. What a pure intellect (dhī), equipped with sound reasoning and inquiry, perceives, that cannot be seen by Shiva with his three eyes, nor by Indra even with his hundred eyes.
यथा खमावृतं सर्गैस्तथा भूरिति बुद्धवान् ।
तदाहमभवं ध्याता धराधारणयान्वितः ॥ ५७ ॥
yathā khamāvṛtaṃ sargaistathā bhūriti buddhavān ,
tadāhamabhavaṃ dhyātā dharādhāraṇayānvitaḥ 57
57. yathā kham āvṛtam sargaiḥ tathā bhūḥ iti buddhavān
tadā aham abhavam dhyātā dharādhāraṇayā anvitaḥ
57. yathā kham sargaiḥ āvṛtam tathā bhūḥ iti buddhavān
tadā aham dharādhāraṇayā anvitaḥ dhyātā abhavam
57. Just as space is enveloped by its creations, so I understood the earth. Then, endowed with the power of sustaining the earth, I became the meditator (dhyātā).
तया धराधारणया धरारूपधरोऽभवम् ।
अत्यजन्नेव चिद्व्योमवपुः सम्राडिवाचिरात् ॥ ५८ ॥
tayā dharādhāraṇayā dharārūpadharo'bhavam ,
atyajanneva cidvyomavapuḥ samrāḍivācirāt 58
58. tayā dharādhāraṇayā dharārūpadharaḥ abhavam
atyajan eva citvyomavapuḥ samrāṭ iva acirāt
58. tayā dharādhāraṇayā dharārūpadharaḥ abhavam
citvyomavapuḥ atyajan eva acirāt samrāṭ iva
58. Through that power of sustaining the earth, I assumed the form of the earth (dharārūpa). Without abandoning my true nature as the body of consciousness-space, I immediately became like a sovereign ruler (samrāṭ).
धराधारणया चैव धराधातूदरं गतः ।
द्वीपाद्रितृणवृक्षादिदेहोऽहमनुभूतवान् ॥ ५९ ॥
dharādhāraṇayā caiva dharādhātūdaraṃ gataḥ ,
dvīpādritṛṇavṛkṣādideho'hamanubhūtavān 59
59. dharādhāraṇayā ca eva dharādhātūderam gataḥ
dvīpādritṛṇavṛkṣādidehaḥ aham anubhūtavān
59. dharādhāraṇayā ca eva dharādhātūderam gataḥ
dvīpādritṛṇavṛkṣādidehaḥ aham anubhūtavān
59. And indeed, through the sustenance of the earth, I entered the very core (udara) of the earth's constituents (dhātu). I experienced myself as having a body composed of islands, mountains, grasses, trees, and other such forms.
संपन्नोऽस्म्यथ भूपीठे नानावनतनूरुहम् ।
नानारत्नावलीव्याप्तॆ नानानगरभूषणम् ॥ ६० ॥
saṃpanno'smyatha bhūpīṭhe nānāvanatanūruham ,
nānāratnāvalīvyāptaॆ nānānagarabhūṣaṇam 60
60. sampannaḥ asmi atha bhūpīṭhe nānāvanatanūruham
nānāratnāvalīvyāpte nānānagarabhūṣaṇam
60. atha aham sampannaḥ asmi bhūpīṭhe nānāvanatanūruham
nānāratnāvalīvyāpte nānānagarabhūṣaṇam
60. Then I manifested on the earth's surface (bhūpīṭha) - which was pervaded by diverse rows of jewels - having various forests as my vegetation and diverse cities as my ornaments.
ग्रामगह्वरपर्वाढ्यं पातालसुषिरोदरम् ।
कुलाचलभुजाश्लिष्टद्वीपाब्धिवलयान्वितम् ॥ ६१ ॥
grāmagahvaraparvāḍhyaṃ pātālasuṣirodaram ,
kulācalabhujāśliṣṭadvīpābdhivalayānvitam 61
61. grāmagahvaraparvāḍhyam pātālasuṣirodaram
kulācalabhujāśliṣṭadvīpābdhivalayānvitam
61. grāmagahvaraparvāḍhyam pātālasuṣirodaram
kulācalabhujāśliṣṭadvīpābdhivalayānvitam
61. Abundant with villages, deep caves, and mountain ranges; having its interior hollowed out by the netherworlds (pātāla); and accompanied by concentric rings of islands and oceans embraced by the arms of the principal (kulācala) mountains.
तृणौघतनुरोमाढ्यं गिरिखण्डकगुल्मकम् ।
दिग्वारणकटव्यूहधृतं शेषशिरःशतैः ॥ ६२ ॥
tṛṇaughatanuromāḍhyaṃ girikhaṇḍakagulmakam ,
digvāraṇakaṭavyūhadhṛtaṃ śeṣaśiraḥśataiḥ 62
62. tṛṇaughatanuromāḍhyam girikhaṇḍakagulmakam
digvāraṇakaṭavyūhadhṛtam śeṣaśiraḥśataiḥ
62. tṛṇaughatanuromāḍhyam girikhaṇḍakagulmakam
digvāraṇakaṭavyūhadhṛtam śeṣaśiraḥśataiḥ
62. Whose body-hairs are abundant clumps of grass; whose thickets are mountain fragments; which is sustained by the array of flanks of the guardian elephants of the directions; and by hundreds of heads of (Śeṣa).
ह्रियमाणं महीपालः शोभमानेभतन्तुभिः ।
प्राणिभिर्भुज्यमानाङ्गं वर्धमानं व्यवस्थया ॥ ६३ ॥
hriyamāṇaṃ mahīpālaḥ śobhamānebhatantubhiḥ ,
prāṇibhirbhujyamānāṅgaṃ vardhamānaṃ vyavasthayā 63
63. hriyamāṇam mahīpālaḥ śobhamānebhataṃtubhiḥ
prāṇibhiḥ bhujyamānāṅgam vardhamānam vyavasthayā
63. śobhamānebhataṃtubhiḥ hriyamāṇam mahīpālaḥ
prāṇibhiḥ bhujyamānāṅgam vyavasthayā vardhamānam
63. Being carried away by splendid elephant-ropes; the king; whose limbs are being consumed by living beings; and growing systematically by arrangement.
हिमवद्विन्ध्यसुस्कन्धं सुमेरूदारकन्धरम् ।
गङ्गादिसरिदापूरमुक्ताहाररणत्तनुम् ॥ ६४ ॥
himavadvindhyasuskandhaṃ sumerūdārakandharam ,
gaṅgādisaridāpūramuktāhāraraṇattanum 64
64. himavatvindhyasuskandham sumerūdārakandharam
gaṅgādisaridāpūramuktāhāraraṇattanum
64. himavatvindhyasuskandham sumerūdārakandharam
gaṅgādisaridāpūramuktāhāraraṇattanum
64. Whose excellent shoulders are the Himālaya and Vindhya mountains; whose noble neck is Mount Meru; and whose body glistens, adorned with pearl necklaces that are the flowing masses of the Gaṅgā and other rivers.
गुहागहनकच्छादि सागरादर्शमण्डलम् ।
मरूषरस्थलश्वेतसुवराम्बरसुन्दरम् ॥ ६५ ॥
guhāgahanakacchādi sāgarādarśamaṇḍalam ,
marūṣarasthalaśvetasuvarāmbarasundaram 65
65. guhāgahanakacchādi sāgarādarśamaṇḍalam
marūṣarasthalaśvetasuvarāmbarasundaram
65. guhāgahanakacchādi sāgarādarśamaṇṇalam
marūṣarasthalaśvetasuvarāmbarasundaram
65. Characterized by caves, dense thickets, and swamps, its expanse resembles a mirror reflecting oceans. It is beautiful with its deserts, barren lands, white expanses, and golden sky.
भूतपूर्वैः परापूर्णं परिपूतं महार्णवैः ।
अलंकृतं पुष्पवनैः समारब्धं रजोघनैः ॥ ६६ ॥
bhūtapūrvaiḥ parāpūrṇaṃ paripūtaṃ mahārṇavaiḥ ,
alaṃkṛtaṃ puṣpavanaiḥ samārabdhaṃ rajoghanaiḥ 66
66. bhūtapūrvaiḥ parāpūrṇam paripūtam mahārṇavaiḥ
alaṃkṛtam puṣpavanaiḥ samārabdham rajoghanaiḥ
66. bhūtapūrvaiḥ parāpūrṇam paripūtam mahārṇavaiḥ
alaṃkṛtam puṣpavanaiḥ samārabdham rajoghanaiḥ
66. It is completely filled with ancient beings or elements, thoroughly purified by vast oceans, adorned by flower-filled groves, and amply provided with dense pollen.
नित्यं कृषीवलैः कृष्टं वीजितं शिशिरानिलैः ।
तापितं तपनैस्तप्तैरुक्षितं प्रावृडम्बुभिः ॥ ६७ ॥
nityaṃ kṛṣīvalaiḥ kṛṣṭaṃ vījitaṃ śiśirānilaiḥ ,
tāpitaṃ tapanaistaptairukṣitaṃ prāvṛḍambubhiḥ 67
67. nityam kṛṣīvalaiḥ kṛṣṭam vījitam śiśirānilaiḥ
tāpitam tapanaiḥ taptaiḥ ukṣitam prāvṛḍambubhiḥ
67. nityam kṛṣīvalaiḥ kṛṣṭam vījitam śiśirānilaiḥ
tāpitam tapanaiḥ taptaiḥ ukṣitam prāvṛḍambubhiḥ
67. It is constantly plowed by farmers, fanned by cold winds, scorched by hot suns, and sprinkled by monsoon waters.
विपुलाग्रस्थलोरस्कं पद्माकरकृतेक्षणम् ।
सितासितघनोष्णीषं दशाशोदरमन्दिरम् ॥ ६८ ॥
vipulāgrasthaloraskaṃ padmākarakṛtekṣaṇam ,
sitāsitaghanoṣṇīṣaṃ daśāśodaramandiram 68
68. vipulāgrasthaloraskam padmākarakṛtekṣaṇam
sitāsitaghanorṇīṣam daśāśodaramandiram
68. vipulāgrasthaloraskam padmākarakṛtekṣaṇam
sitāsitaghanorṇīṣam daśāśodaramandiram
68. It has a broad chest of prominent lands, and its eyes are like lotus ponds. It is adorned with a dense, white and black turban, and its abode is the vast expanse of the ten directions.
लोकालोकमहाखातवलयोग्रास्यभीषणम् ।
अनन्तभूतसंघातपरिस्पन्दैकचेतनम् ॥ ६९ ॥
lokālokamahākhātavalayogrāsyabhīṣaṇam ,
anantabhūtasaṃghātaparispandaikacetanam 69
69. lokālokamahākhātavalayograsyabhīṣaṇam
anantabhūtasaṃghātaparispandaikacetanam
69. lokālokamahākhātavalayograsyabhīṣaṇam
anantabhūtasaṃghātaparispandaikacetanam
69. That (entity) is terrifying with its fierce mouth resembling a circle of great chasms like the Lokāloka mountain, and its singular consciousness is the vibration of an infinite multitude of beings.
व्याप्तमन्तर्बहिश्चैव नानाभूतगणैः पृथक् ।
देवदानवगन्धर्वैर्बहिरन्तस्तु कीटकैः ॥ ७० ॥
vyāptamantarbahiścaiva nānābhūtagaṇaiḥ pṛthak ,
devadānavagandharvairbahirantastu kīṭakaiḥ 70
70. vyāptam antar bahiḥ ca eva nānābhūtagaṇaiḥ pṛthak
devadānavagandharvaiḥ bahiḥ antas tu kīṭakaiḥ
70. vyāptam antar bahiḥ ca eva pṛthak nānābhūtagaṇaiḥ
bahiḥ devadānavagandharvaiḥ tu antas kīṭakaiḥ
70. It is pervaded, both inside and outside, by various separate multitudes of beings. Outside, it is pervaded by gods, demons, and celestial musicians, but inside, by insects.
पातालेन्द्रियरन्धेषु नागासुरकृमिव्रजैः ।
सप्तस्वर्णवकोशेषु नानाजातिजलेचरैः ॥ ७१ ॥
pātālendriyarandheṣu nāgāsurakṛmivrajaiḥ ,
saptasvarṇavakośeṣu nānājātijalecaraiḥ 71
71. pātālendriyarandhreṣu nāgāsurakṛmivrajaiḥ
saptasvarṇavakoṣeṣu nānājātijalecaraiḥ
71. nāgāsurakṛmivrajaiḥ pātālendriyarandhreṣu
ca nānājātijalecaraiḥ saptasvarṇavakoṣeṣu
71. In the sense-organ-like holes of the netherworld, it is pervaded by multitudes of Nāgas, Asuras, and worms. And in the seven golden 'va' layers, it is pervaded by various species of water-dwellers.
व्याप्तं नदीवनसमुद्रदिगन्तशैलद्वीपाख्यजन्तुविषयस्थलजङ्गलौघैः ।
नानावलीवलितमण्डलकोशखण्डं वल्लीसरःसरिदरातिगणाब्जखण्डैः ॥ ७२ ॥
vyāptaṃ nadīvanasamudradigantaśailadvīpākhyajantuviṣayasthalajaṅgalaughaiḥ ,
nānāvalīvalitamaṇḍalakośakhaṇḍaṃ vallīsaraḥsaridarātigaṇābjakhaṇḍaiḥ 72
72. vyāptam
nadīvanasamudradigantaśailadvīpākhyajantuviṣayasthalajaṅgalaughaiḥ
nānāvalīvalitamaṇḍalakoṣakhaṇḍam
vallīsarasaridarātigaṇābjākhaṇḍaiḥ
72. vyāptam
nadīvanasamudradigantaśailadvīpākhyajantuviṣayasthalajaṅgalaughaiḥ
ca nānāvalīvalitamaṇḍalakoṣakhaṇḍam
vallīsarasaridarātigaṇābjākhaṇḍaiḥ
72. It is pervaded by hosts of creatures, regions, lands, and wildernesses, known as rivers, forests, oceans, horizons, mountains, and islands. It consists of segments of circular layers entwined by various rows, and it is pervaded by vines, lakes, rivers, hosts of enemies, and sections of lotuses.

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 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 (current chapter) 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