updated June 5, 2015<\/p>\n
\u201cThe Cosmogony Account from the Buddhist Tantras,\u201d the previous \u201cCreation Stories\u201d posting, shows the world arising from prabh\u0101svara<\/i>, \u201cluminosity\u201d or the \u201cclear light.\u201d We do not read about prabh<\/i>\u0101<\/i>svara<\/i> in standard sourcebooks on Buddhism. We must try to get a clearer picture of what it is by finding the passages on it in the Buddhist canonical texts, the s\u016btras and tantras, and the treatises explaining them. Although it is found in the early Buddhist s\u016btras, it is not a teaching that is featured in them. In the Buddhist tantras, however, prabh<\/i>\u0101<\/i>svara<\/i> is a prominent teaching. The Buddhist tantras are regarded by modern scholars as a late development in Buddhism, because they do not appear in historical sources until the latter portion of the first millennium C.E. Tibetan Buddhist tradition explains this fact by saying that the tantras were kept secret for many centuries after the time of the historical Buddha \u015a\u0101kyamuni. Even after their existence became publicly known, they have been regarded as teachings to be kept secret from those who have not received initiation into them. It is only in the last decades of the twentieth century C.E. that this traditional restriction has started to be lifted. This fact helps to explain why prabh<\/i>\u0101<\/i>svara<\/i>, especially in its role in cosmogony, has remained largely unknown.<\/p>\n
The Sanskrit word prabh<\/i>\u0101svara<\/i> was translated into Tibetan as \u2019od gsal<\/i>, meaning literally \u201cclear (gsal<\/i>) light (\u2019od<\/i>).\u201d Thus, thanks to the many translations of Buddhist texts from Tibetan into English in recent decades, prabh\u0101svara<\/i> has come to be known in English as \u201cclear light\u201d via its Tibetan translation \u2019od gsal<\/i>. Translators working directly from the Sanskrit texts have usually preferred to translate prabh\u0101svara<\/i> with words such as \u201cluminosity\u201d or \u201cluminous,\u201d for a couple of reasons. In standard Sanskrit, prabh<\/i>\u0101svara<\/i> was only known as an adjective, defined by Monier-Williams as \u201cshining forth, shining brightly, brilliant,\u201d and by V. S. Apte as \u201cbrilliant, bright, shining.\u201d As we can see, the Tibetan translation \u2019od gsal<\/i>, \u201cclear light,\u201d is a noun. It is hard to make \u201cclear light\u201d into an adjective if needed (although not impossible), while \u201cluminosity\u201d can easily be made into the adjective, \u201cluminous.\u201d Another reason would be that prabh<\/i>\u0101svara<\/i> is not a compound term in Sanskrit, like \u201cclear (gsal<\/i>) light (\u2019od<\/i>)\u201d is in Tibetan. It consists of the main part, bh<\/i>\u0101svara<\/i>, which by itself means the same as prabh<\/i>\u0101svara<\/i>, plus the prefix pra<\/i>. While prefixes such as pra<\/i> obviously add something to the meaning of a word, what they add, more often than not, is not enough to require an additional word in the translation.<\/p>\n
How, then, did prabh<\/i>\u0101svara<\/i> come to be translated into Tibetan as \u2019od gsal<\/i>, \u201cclear light\u201d? One of the many meanings of the prefix pra<\/i> when added to nouns, according to the Ga\u1e47a-ratna-mahodadhi<\/i> by Vardham\u0101na as cited by Vaman Shivaram Apte in The Practical Sanskrit-English Dictionary<\/i>, is \u201cpurity,\u201d giving the example, prasanna\u1e43 jalam<\/i>, which means \u201cpure water\u201d or \u201cclear water.\u201d This shows us why \u2019od gsal<\/i>, \u201cclear light,\u201d was chosen long ago as the standardized Tibetan translation of prabh<\/i>\u0101svara<\/i>, rather than just \u2019od<\/i>, \u201clight.\u201d Yet the related Sanskrit word prabh<\/i>\u0101<\/i> was translated into Tibetan as just \u2019od<\/i>, \u201clight,\u201d even though it has the prefix pra<\/i>. In prabh\u0101<\/i>, as is more usual, the prefix pra<\/i> does not change the meaning from \u201clight\u201d to \u201cclear light.\u201d An example of an actual compound term in Sanskrit is the title Vimala-prabh\u0101<\/i>, meaning \u201cstainless (vimala<\/i>) light (prabh\u0101<\/i>).\u201d It seems, then, that the addition of gsal<\/i>, \u201cclear,\u201d to \u2019od<\/i>, \u201clight,\u201d serves to distinguish \u2019od gsal<\/i>, \u201cclear light,\u201d as a technical term. So there is good reason to translate prabh\u0101svara<\/i> either as \u201cclear light\u201d or as \u201cluminosity\u201d when used as a noun. A translator must choose one or the other, and the choice may come down to nothing more than indicating whether the translation was made from the Sanskrit directly or from a Tibetan translation.<\/p>\n
In the following translations of the selected Sanskrit passages, I will translate prabh\u0101svara<\/i> with the adjective \u201cluminous\u201d or with the noun \u201cluminosity,\u201d for which one can substitute the \u201cclear light.\u201d\u00a0<\/p>\n
What is perhaps the most frequently quoted passage on prabh\u0101svara<\/i> from the s\u016btras is from the Perfection of Wisdom S<\/i>\u016b<\/i>tra in Eight Thousand Lines<\/i>. It begins with a statement that is characteristic of the Perfection of Wisdom or Praj\u00f1\u0101-p\u0101ramit\u0101 writings, \u201cThat mind is no mind.\u201d Then it explains why:1<\/sup><\/p>\n tac cittam acittam | prak\u1e5bti\u015b cittasya prabh\u0101svar\u0101<\/p>\n \u201cThat mind is no mind. The nature of mind is luminous.\u201d<\/p>\n This idea, and this term in its Pali form, pabhassara<\/i>, is not absent from the s\u016btras or suttas of the Pali Buddhist canon. A passage from the A\u1e45guttara-nik\u0101ya collection tells us the same thing, that \u201cThis mind is luminous.\u201d Then it adds a necessary qualification that we will see again and again:2<\/sup><\/p>\n pabhassaram ida\u1e43 bhikkhave citta\u1e43 ta\u00f1 ca kho \u0101gantukehi upakkilesehi upakkili\u1e6d\u1e6dha\u1e43<\/p>\n \u201cThis mind is luminous, O monks, but it is defiled by adventitious defilements.\u201d<\/p>\n Almost the same wording is found in Sanskrit in the J<\/i>\u00f1\u0101<\/i>n<\/i>\u0101<\/i>lok<\/i>\u0101<\/i>la<\/i>\u1e43<\/i>k<\/i>\u0101<\/i>ra-s<\/i>\u016b<\/i>tra<\/i>, usually classified as one of the ten tath<\/i>\u0101<\/i>gata-garbha<\/i> or buddha-nature s\u016btras. The original Sanskrit text of this s\u016btra was only recently discovered in Tibet, and was published for the first time in 2004. Its passage is:3<\/sup><\/p>\n prak\u1e5bti-prabh\u0101svara\u1e43 citta\u1e43 tac c\u0101gantukair upakle\u015bair upakli\u015byate<\/p>\n \u201cThis mind is luminous by nature, but it is defiled by adventitious defilements.\u201d<\/p>\n This same statement that we see in prose in the s\u016btras was put into verse form for easier memorization in the treatises explaining them. Dharmak\u012brti, one of the most famous Indian writers on reasoning, in his Pram<\/i>\u0101\u1e47<\/i>a-v<\/i>\u0101<\/i>rttika<\/i> has the following verse line of sixteen syllables:4<\/sup><\/p>\n prabh\u0101svaram ida\u1e43 citta\u1e43 prak\u1e5bty\u0101gantavo mal\u0101\u1e25<\/p>\n \u201cThis mind is luminous by nature; the impurities are adventitious.\u201d<\/p>\n This same line is the first line of a verse quoted as summarizing the Buddhist Vij\u00f1\u0101na-v\u0101da view, the view that everything is consciousness only. The second line of this verse is not found in Dharmak\u012brti\u2019s treatise. This verse is quoted in a Hindu text, the commentary by Jayaratha on the Tantr\u0101loka<\/i> by Abhinavagupta, to represent the Buddhist view:5<\/sup><\/p>\n prabh\u0101svaram ida\u1e43 citta\u1e43 prak\u1e5bty\u0101gantavo mal\u0101\u1e25 |<\/p>\n te\u1e63\u0101m ap\u0101ye sarv\u0101rtha\u1e43 taj jyotir avina\u015bvaram ||<\/p>\n \u201cThis mind is luminous by nature; the impurities are adventitious. Upon their disappearance, everything is that imperishable light.\u201d<\/p>\n Here we have the stated equivalence of luminous, prabh\u0101svara<\/em>, and light, jyotis<\/i>, in agreement with the Tibetan translation of prabh<\/i>\u0101svara<\/i> as the noun, \u2019od gsal<\/i>, \u201cclear light.\u201d The Buddhist Vij\u00f1\u0101na-v\u0101da school holds that everything is consciousness only, vij\u00f1\u0101na-m\u0101tra<\/i>, or mind only, citta-m\u0101tra<\/i>. Since the nature of mind is luminous, prabh\u0101svara<\/em>, it follows that everything is this nature of mind, and this nature of mind is luminosity or light. Thus, when the adventitious impurities disappear, there is nothing left but luminosity, and \u201ceverything is that imperishable light.\u201d<\/p>\n In Buddhism, the cosmos is described as consisting of the dharmas<\/i>, the \u201celements of existence,\u201d or \u201cphenomena,\u201d as this term is often translated. So to say that everything is mind only, and the mind is luminous by nature, is to say that all dharmas<\/i> are mind only, and the dharmas are luminous by nature. This is just what is said in the Guhyasam<\/i>\u0101ja-tantra<\/i>, one of the most important of the so-called highest yoga tantras:6<\/sup><\/p>\n prak\u1e5bti-prabh\u0101svar\u0101 dharm\u0101\u1e25 suvi\u015buddh\u0101 nabha\u1e25-sam\u0101\u1e25<\/p>\n \u201cThe dharmas<\/i> are luminous by nature, pure, and equal to space.\u201d<\/p>\n That everything is prabh\u0101svara<\/i> or luminous by nature is understood to be ultimate truth. In the tantric writings, prabh\u0101svara<\/em> comes to be used as a noun, luminosity or clear light. The Indian writer Candrak\u012brti in his Prad\u012bpoddyotana<\/i> commentary on the Guhyasam<\/i>\u0101ja-tantra<\/i> says:7<\/sup><\/p>\n prabh\u0101svaram param\u0101rtha-satyam<\/p>\n \u201cLuminosity is ultimate truth.\u201d<\/p>\n This is why N\u0101g\u0101rjuna can say in his Pa\u00f1cakrama<\/i> that the cause of the world is prabh\u0101svara<\/i>, luminosity, as posted earlier in \u201cThe Cosmogony Account from the Buddhist Tantras\u201d:<\/p>\n asvatantra\u1e43 jagat sarva\u1e43 svatantra\u1e43 naiva j\u0101yate |<\/p>\n hetu\u1e25 prabh\u0101svara\u1e43 tasya sarva-\u015b\u016bnya\u1e43 prabh\u0101svaram || 3.15 ||<\/p>\n \u201cThe entire world is dependent [on a cause], for something independent can never arise. Its [the world\u2019s] cause is luminosity (prabh<\/i>\u0101<\/i>svara<\/i>); luminosity is the universal void (sarva-<\/i>\u015b\u016b<\/i>nya<\/i>).\u201d<\/p>\n The origination of the world from prabh<\/i>\u0101<\/i>svara<\/i> is found not only in Buddhist tantric texts, but also in the Ratnagotra-vibh<\/i>\u0101<\/i>ga<\/i>, attributed by Tibetan tradition to Maitreya. The central topic of that book is the dh<\/i>\u0101tu<\/i>, the element, the one element distinguished from all other elements by calling it the buddha-element (tath<\/i>\u0101<\/i>gata-dh<\/i>\u0101<\/i>tu<\/i>). This pure element (vaimalya-dh\u0101tu<\/i>) is equated with the nature of mind (citta-prak\u1e5bti<\/i>) in chapter 1, verse 49, saying that it is found everywhere, like space. There follows a description of the buddha-element in verses 52-63 using comparisons, where it is said that phenomenal life arises from and returns to the nature of mind (cittasya prak<\/i>\u1e5b<\/i>ti<\/i>). This nature of mind is then said to be prabh<\/i>\u0101<\/i>svara<\/i> in the concluding verses of this group:8<\/sup><\/p>\n na hetu\u1e25 pratyayo n\u0101pi na s\u0101magr\u012b na codaya\u1e25 | cittasya y\u0101sau prak\u1e5bti\u1e25 prabh\u0101svar\u0101 na j\u0101tu s\u0101 dyaur iva y\u0101ti vikriy\u0101m |<\/p>\n \u201cThe nature of mind, like the space element, has no cause, nor condition, nor coming together [of causes and conditions], no arising, no perishing, no remaining. This nature of mind is luminous; like space, it never undergoes change.\u201d<\/p>\n Here in the Ratnagotra-vibh<\/i>\u0101<\/i>ga<\/i>, like elsewhere, the canonical texts consistently say that prabh\u0101svara<\/i> is the nature (prak\u1e5bti<\/i>) of mind (citta<\/i>), not mind per se. This refers to the true nature (dharmat\u0101<\/i>) mind, not any other mind. As stated in the Mah<\/i>\u0101<\/i>y<\/i>\u0101<\/i>na-sutr<\/i>\u0101<\/i>la<\/i>\u1e43<\/i>k<\/i>\u0101<\/i>ra<\/i>, a fundamental Yog\u0101c\u0101ra or Vij\u00f1\u0101na-v\u0101da text attributed to either Maitreya or Asa\u1e45ga:9<\/sup><\/p>\n mata\u1e43 ca citta\u1e43 prak\u1e5bti-prabh\u0101svara\u1e43 sad\u0101 tad \u0101gantuka-do\u1e63a-d\u016b\u1e63ita\u1e43 | \u201cMind is held to always be luminous by nature; it is polluted by adventitious faults. Apart from the true nature mind, it is taught, no other mind is luminous in [its] nature.<\/p>\n Indeed, the J<\/i>\u00f1\u0101<\/i>navajra-samuccaya-tantra<\/i>, an explanatory tantra associated with the Guhyasam<\/i>\u0101ja-tantra<\/i>, tells us that mind arises from prabh\u0101svara<\/i>. This is mind as consciousness (vij\u00f1\u0101na<\/i>), the consciousness we are familiar with. The Sanskrit original of this tantra is lost, but the relevant passage is quoted in the Cary<\/i>\u0101<\/i>mel<\/i>\u0101<\/i>paka-prad<\/i>\u012b<\/i>pa<\/i> by \u0100ryadeva, as follows:10<\/sup><\/p>\n yat prabh\u0101svarodbhava\u1e43 vij\u00f1\u0101na\u1e43 tad eva citta\u1e43 mana iti | tan-m\u016bl\u0101\u1e25 sarva-dharm\u0101\u1e25 sa\u1e43kle\u015ba-vyavad\u0101n\u0101tmak\u0101\u1e25 | tata\u1e25 kalpan\u0101-dvaya\u1e43 bhavaty \u0101tm\u0101 para\u015b ceti | tad vij\u00f1\u0101na\u1e43 v\u0101yu-v\u0101hanam |<\/p>\n \u201cThe very consciousness that is arisen from luminosity is mind (citta<\/i>), thought (manas<\/i>). All dharmas<\/i>, having the nature of defilement and purification, have that [luminosity] as their root. From that [luminosity] come the two [false] conceptions, self and other. That consciousness has wind as its vehicle.\u201d<\/p>\n As the last sentence indicates, the mind that arises from prabh\u0101svara<\/i> always has a subtle wind (v\u0101yu<\/i>) as its vehicle or mount. This is a fact in tantric cosmogony, a fact used in tantric practice. The Tibetan teacher Tsongkhapa, quoting an earlier Tibetan scholar in his major treatise on advanced Guhyasam<\/i>\u0101ja<\/i> practice titled A Lamp to Illuminate the Five Stages<\/i>, writes (as translated by Gavin Kilty, 2013):11<\/sup><\/p>\n \u201cUntil you gain control over the horse-like winds, the mount of the mind, you will not gain control over the rider-like mind.\u201d<\/p>\n This, as noted in the posting, \u201cThe Cosmogony Account from the Buddhist Tantras,\u201d is apparently the same teaching given in Book of Dzyan, stanza 5, verse 2: \u201cFohat is the steed and the thought is the rider.\u201d Here we have even the same terms used in the analogy. These two work together to produce the phenomenal world. The present Dalai Lama has put this hitherto secret tantric teaching on cosmogony in contemporary language in his 1997 book, The Gelug\/Kagy<\/i>\u00fc Tradition of Mahamudra<\/i>, translated by Alexander Berzin:12<\/sup><\/p>\n \u201c. . . Tsongkapa has mentioned that the inanimate environment and the animate beings within it are all the play or emanation of subtlest consciousness and subtlest energy-wind\u2014in other words, simultaneously arising primordial clear light mind and the subtlest level of energy-wind upon which it rides.\u201d<\/p>\n \u201c. . . In other words, when the subtlest energy-wind causes movement from the sphere of clear light, the coarser levels of mind that emerge, from the three most subtle, conceptual appearance-making minds onwards, produce the appearances of all phenomena of the environment . . .<\/p>\n \u201c. . . This is the Buddhist explanation for what is called the creator in other traditions.\u201d<\/p>\n The Book of Dzyan account of cosmogony says poetically, stanza 3, verse 12: \u201cThen svabh<\/i>\u0101va<\/i> sends fohat<\/i> to harden the atoms.\u201d We have already seen that fohat<\/i> must correspond to the winds on which mind rides. We now note that svabh<\/i>\u0101va<\/i>, \u201cinherent nature,\u201d is a synonym of prak\u1e5bti<\/i>, \u201cnature,\u201d here presumably the nature of mind, which is prabh\u0101svara<\/i>, luminosity or the clear light.<\/p>\n <\/p>\n Notes<\/p>\n 1. A<\/i>\u1e63\u1e6d<\/i>as<\/i>\u0101<\/i>hasrik<\/i>\u0101<\/i>-praj<\/i>\u00f1\u0101<\/i>p<\/i>\u0101<\/i>ramit<\/i>\u0101<\/i>-s<\/i>\u016b<\/i>tra<\/i>, chapter 1, P. L. Vaidya edition, 1960, p. 3, line 18. This is quoted in the Vimalaprabh<\/i>\u0101<\/i>, vol. 1, 1986, p. 23, lines 12-13.<\/p>\n 2. A\u1e45guttara-nik\u0101ya, 1.5.9-10 and 1.6.1-2, Pali Text Society edition, vol. 1, pp. 8-9.<\/p>\n 3. J<\/i>\u00f1\u0101<\/i>n<\/i>\u0101<\/i>lok<\/i>\u0101<\/i>la<\/i>\u1e43<\/i>k<\/i>\u0101<\/i>ra-s<\/i>\u016b<\/i>tra<\/i>, edited by Takayasu Kimura, Nobuo Otsuka, Hideaki Kimura, and Hisao Takahashi, in Kukai no shisoto bunka: Onozuka kichohakushi koki kinen ronbunshu<\/i> (Kobodaishi Kukai\u2019s Thought and Culture: Felicitation Volumes on the Occasion of Dr. Kicho Onozuka\u2019s 70th Birthday), 2004, p. 49. See also pp. 55, 66 (all used in defining bodhi<\/i>).<\/p>\n 4. Pram<\/i>\u0101\u1e47<\/i>a-v<\/i>\u0101<\/i>rttika<\/i>, Pram\u0101\u1e47a-siddhi chapter, verse 208ab, or 210cd in the Ram Chandra Pandeya edition, 1989. This line is quoted in the Abhayapaddhati<\/i> of Abhay\u0101karagupta, 2009, p. 29. The same idea can also be seen in \u201cThe Dharmadh\u0101tu-stava by N\u0101g\u0101rjuna\u201d (posting dated April 6, 2012), where verses 19 and 21 speak of the prabh\u0101svara\u1e43 cittam<\/i>.<\/b><\/p>\n 5. Jayaratha\u2019s commentary on Abhinavagupta\u2019s Tantr\u0101loka<\/i>, chapter 4, verse 30, Kashmir Series of Texts and Studies edition, vol. 3, 1921, p. 33. This reference was given in Vidhushekhara Bhattacharya\u2019s edition and translation of The \u0100gama\u015b\u0101stra of Gau\u1e0dap\u0101da<\/i>, 1943, pp. cxli, 70.<\/p>\n 6. Guhyasam<\/i>\u0101ja-tantra<\/i>, chapter 2, verse 7ab, quoted from the Yukei Matsunaga edition, 1978. See also chapter 7, verses 34, 35.<\/p>\n 7. Prad\u012bpoddyotana<\/i>, by Candrak\u012brti, edited by Chintaharan Chakravarti, 1984, p. 33, repeated on p. 71. This reference was given in Bauddha Tantra Ko\u015ba<\/i>, vol. 1, 1990, p. 77.<\/p>\n 8. Ratnagotra-vibh<\/i>\u0101<\/i>ga<\/i>, chapter 1, verses 62-63ab. Within the block of verses 52-63, the nature of mind is referred to in verses 57, 59, and 60, and the specific statement saying that phenomenal life arises from and returns to it is in verse 61. This is glossed as the origination of the world in the commentary following verse 64.<\/p>\n 9. Mah<\/i>\u0101<\/i>y<\/i>\u0101<\/i>na-sutr<\/i>\u0101<\/i>la<\/i>\u1e43<\/i>k<\/i>\u0101<\/i>ra<\/i>, by Maitreya (Tibetan tradition) or Asa\u1e45ga (Chinese tradition), chapter 13, verse 19. For prabh\u0101svara<\/i> in another Yog\u0101c\u0101ra text, see Madhy<\/i>\u0101<\/i>nta-vibh<\/i>\u0101ga<\/i>, chapter 1, verse 23 (22 in Gadjin Nagao edition), explaining \u015b\u016bnyat\u0101<\/i>, emptiness.<\/p>\n 10. J<\/i>\u00f1\u0101<\/i>navajra-samuccaya-tantra<\/i>, quoted in \u0100ryadeva\u2019s Cary<\/i>\u0101<\/i>mel<\/i>\u0101<\/i>pakaprad<\/i>\u012b<\/i>pam<\/i>, Janardan Shastri Pandey edition, 2000, p. 41; Christian K. Wedemeyer edition, in \u0100<\/i>ryadeva\u2019s Lamp that Integrates the Practices <\/i>(Cary<\/i>\u0101<\/i>mel<\/i>\u0101<\/i>pakaprad<\/i>\u012b<\/i>pa<\/i>), 2007, p. 401.<\/p>\n 11. A Lamp to Illuminate the Five Stages<\/i>, by Tsongkhapa, translated by Gavin Kilty, 2013, p. 155. This passage is found in Robert Thurman\u2019s translation of this text, Brilliant Illumination of the Lamp of the Five Stages<\/i>, 2010, p. 169.<\/p>\n 12. The Gelug\/Kagy<\/i>\u00fc Tradition of Mahamudra<\/i>, by the Dalai Lama, translated by Alexander Berzin, 1997, pp. 123, 252-253. The first part of the quote is: \u201cThe latter [the clear light mind] is similar to Tsongkapa\u2019s explanation in Precious Sprout, Deciding the Difficult Points of [Chandrakirti\u2019s] \u2018An illuminating Lamp [for \u2018The Guhyasamaja Root Tantra\u2019].\u2019 In the prologue section, commenting on a quotation from Nagarjuna\u2019s The Five Stages [of the Guhyasamaja Complete Stage], . . .\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" updated June 5, 2015 \u201cThe Cosmogony Account from the Buddhist Tantras,\u201d the previous \u201cCreation Stories\u201d posting, shows the world arising from prabh\u0101svara, \u201cluminosity\u201d or the \u201cclear light.\u201d We do not read about prabh\u0101svara in standard sourcebooks on Buddhism. We must try to get a clearer picture of what it is by finding the passages on […]<\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"footnotes":""},"categories":[39],"tags":[],"class_list":["post-1099","post","type-post","status-publish","format-standard","hentry","category-creation-stories"],"_links":{"self":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1099","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/users\/5"}],"replies":[{"embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/comments?post=1099"}],"version-history":[{"count":3,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1099\/revisions"}],"predecessor-version":[{"id":1306,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/posts\/1099\/revisions\/1306"}],"wp:attachment":[{"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/media?parent=1099"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/categories?post=1099"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/prajnaquest.fr\/blog\/wp-json\/wp\/v2\/tags?post=1099"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
na vyayo na sthiti\u015b citta-prak\u1e5bter vyoma-dh\u0101tuvat || 1.62 ||<\/p>\n
na dharmat\u0101-cittam \u1e5bte ‘nya-cetasa\u1e25 prabh\u0101svaratva\u1e43 prak\u1e5btau vidh\u012byate || 13.19 ||<\/p>\n