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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-1, chapter-1

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यतः सर्वाणि भूतानिप्रतिभान्ति स्थितानि च ।
यत्रैवोपशमं यान्ति तस्मैसत्यात्मने नमः ॥ १ ॥
yataḥ sarvāṇi bhūtānipratibhānti sthitāni ca ,
yatraivopaśamaṃ yānti tasmaisatyātmane namaḥ 1
1. yataḥ sarvāṇi bhūtāni pratibhānti sthitāni ca |
yatra eva upaśamam yānti tasmai satya ātmane namaḥ ||
1. Salutations to that true Self (ātman) from which all beings manifest and remain, and into which alone they ultimately dissolve.
ज्ञाता ज्ञानं तथा ज्ञेयं द्रष्टादर्शनदृश्यभूः ।
कर्ता हेतुः क्रिया यस्मात्तस्मै ज्ञस्यात्मने नमः ॥ २ ॥
jñātā jñānaṃ tathā jñeyaṃ draṣṭādarśanadṛśyabhūḥ ,
kartā hetuḥ kriyā yasmāttasmai jñasyātmane namaḥ 2
2. jñātā jñānam tathā jñeyam draṣṭā darśana dṛśyabhūḥ |
kartā hetuḥ kriyā yasmāt tasmai jñasya ātmane namaḥ ||
2. Salutations to that knowing Self (ātman) from which originate the knower, knowledge, and the knowable; the seer, the act of seeing, and the visible world; and the doer, the cause, and the action.
स्फुरन्ति सीकरा यस्मादानन्दस्याम्बरेऽवनौ ।
सर्वेषां जीवनं तस्मै ब्रह्मानन्दात्मने नमः ॥ ३ ॥
sphuranti sīkarā yasmādānandasyāmbare'vanau ,
sarveṣāṃ jīvanaṃ tasmai brahmānandātmane namaḥ 3
3. sphuranti sīkarāḥ yasmāt ānandasya ambare avanau |
sarveṣām jīvanam tasmai brahmanandātmane namaḥ ||
3. Salutations to that Self (ātman) of supreme bliss (brahmānanda), from which particles of joy (ānanda) emanate in the sky and on the earth, and which is the very life of all beings.
सुतीक्ष्णो ब्राह्मणः कश्चित्संशयाकृष्टमानसः ।
अगस्तेराश्रमं गत्वा मुनिं पप्रच्छ सादरम् ॥ ४ ॥
sutīkṣṇo brāhmaṇaḥ kaścitsaṃśayākṛṣṭamānasaḥ ,
agasterāśramaṃ gatvā muniṃ papraccha sādaram 4
4. sutīkṣṇaḥ brāhmaṇaḥ kaścit saṃśayākṛṣṭamānasaḥ |
agasteḥ āśramam gatvā munim papraccha sādaram ||
4. A certain very sharp-witted Brahmin, whose mind was troubled by doubts, went to the hermitage of Agastya and respectfully questioned the sage.
सुतीक्ष्ण उवाच ।
भगवन्धर्मतत्त्वज्ञ सर्वशास्त्रविनिश्चित ।
संशयोऽस्ति महानेकस्त्वमेतं कृपया वद ॥ ५ ॥
sutīkṣṇa uvāca ,
bhagavandharmatattvajña sarvaśāstraviniścita ,
saṃśayo'sti mahānekastvametaṃ kṛpayā vada 5
5. sutīkṣṇaḥ uvāca bhagavan dharma-tattva-jña sarva-śāstra-viniścita
saṃśayaḥ asti mahā-anekaḥ tvam etam kṛpayā vada
5. Sutīkṣṇa said: O venerable one, who knows the fundamental nature (dharma) of existence and has thoroughly ascertained all scriptures! I have a great and numerous doubt; please kindly explain it to me.
मोक्षस्य कारणं कर्म ज्ञानं वा मोक्षसाधनम् ।
उभयं वा विनिश्चित्य एकं कथय कारणम् ॥ ६ ॥
mokṣasya kāraṇaṃ karma jñānaṃ vā mokṣasādhanam ,
ubhayaṃ vā viniścitya ekaṃ kathaya kāraṇam 6
6. mokṣasya kāraṇam karma jñānam vā mokṣa-sādhanam
ubhayam vā viniścitya ekam kathaya kāraṇam
6. Is action (karma) the cause of final liberation (mokṣa), or is knowledge the means to attain final liberation (mokṣa)? Having definitively ascertained the truth about both, please declare the single, true cause.
अगस्तिरुवाच ।
उभाभ्यामेव पक्षाभ्यां यथा खे पक्षिणां गतिः ।
तथैव ज्ञानकर्मभ्यां जायते परमं पदम् ॥ ७ ॥
agastiruvāca ,
ubhābhyāmeva pakṣābhyāṃ yathā khe pakṣiṇāṃ gatiḥ ,
tathaiva jñānakarmabhyāṃ jāyate paramaṃ padam 7
7. agastiḥ uvāca ubhābhyām eva pakṣābhyām yathā khe pakṣiṇām
gatiḥ tathā eva jñāna-karmabhyām jāyate paramam padam
7. Agastya said: Just as birds move through the sky with both wings, similarly, the supreme state (paramam padam) is attained through both knowledge and action (karma).
केवलात्कर्मणो ज्ञानान्नहि मोक्षोऽभिजायते ।
किंतूभाभ्यां भवेन्मोक्षः साधनं तूभयं विदुः ॥ ८ ॥
kevalātkarmaṇo jñānānnahi mokṣo'bhijāyate ,
kiṃtūbhābhyāṃ bhavenmokṣaḥ sādhanaṃ tūbhayaṃ viduḥ 8
8. kevalāt karmaṇaḥ jñānāt na hi mokṣaḥ abhijāyate kim
tu ubhābhyām bhavet mokṣaḥ sādhanam tu ubhayam viduḥ
8. Final liberation (mokṣa) is not attained from action (karma) alone, nor from knowledge alone. Rather, final liberation (mokṣa) comes about through both; indeed, discerning individuals consider both to be the means.
अस्मिन्नर्थे पुरावृत्तमितिहासं वदामि ते ।
कारुण्याख्यः पुरा कश्चिद्ब्राह्मणोऽधीतवेदकः ॥ ९ ॥
asminnarthe purāvṛttamitihāsaṃ vadāmi te ,
kāruṇyākhyaḥ purā kaścidbrāhmaṇo'dhītavedakaḥ 9
9. asmin arthe purāvṛttam itihāsam vadāmi te
kāruṇyākhyaḥ purā kaścit brāhmaṇaḥ adhītavedakaḥ
9. In this regard, I will tell you an ancient story (itihāsa). Formerly, there was a certain Brahmin named Kāruṇya, who had studied the Vedas.
अग्निवेश्यस्य पुत्रोऽभूद्वेदवेदाङ्गपारगः ।
गुरोरधीतविद्यः सन्नाजगाम गृहं प्रति ॥ १० ॥
agniveśyasya putro'bhūdvedavedāṅgapāragaḥ ,
guroradhītavidyaḥ sannājagāma gṛhaṃ prati 10
10. agniveśyasya putraḥ abhūt vedavedāṅgapāragaḥ
guroḥ adhītavidyaḥ san ājagāma gṛham prati
10. He was the son of Agnivēśya, a master of the Vedas and Vedangas. Having acquired knowledge from his teacher (guru), he returned home.
तस्थावकर्मकृत्तूष्णीं संशयानो गृहे तदा ।
अग्निवेश्यो विलोक्याथ पुत्रं कर्मविवर्जितम् ॥ ११ ॥
tasthāvakarmakṛttūṣṇīṃ saṃśayāno gṛhe tadā ,
agniveśyo vilokyātha putraṃ karmavivarjitam 11
11. tasthau akarmakṛt tūṣṇīm saṃśayānaḥ gṛhe tadā
agniveśyaḥ vilokya atha putram karmavivarjitam
11. Then, he remained silently in the house, inactive and full of doubt. Thereupon, Agnivēśya, seeing his son devoid of (karma)...
अग्निवेश्य उवाच ।
प्राह एतद्वचो निन्द्यं गुरुः पुत्रं हिताय च ।
किमेतत्पुत्र कुरुषे पालनं न स्वकर्मणः ॥ १२ ॥
agniveśya uvāca ,
prāha etadvaco nindyaṃ guruḥ putraṃ hitāya ca ,
kimetatputra kuruṣe pālanaṃ na svakarmaṇaḥ 12
12. agniveśya uvāca prāha etat vacaḥ nindyam guruḥ putram
hitāya ca kim etat putra kuruṣe pālanam na svakarmaṇaḥ
12. Agnivēśya said: The father (guru), for his son's welfare, then spoke these admonishing words: 'My son, what is this you are doing? Why do you not uphold your own duty (svakarma)?'
अकर्मनिरतः सिद्धिं कथं प्राप्स्यसि तद्वद ।
कर्मणोऽस्मान्निवृत्तेः किं कारणं तन्निवेद्यताम् ॥ १३ ॥
akarmanirataḥ siddhiṃ kathaṃ prāpsyasi tadvada ,
karmaṇo'smānnivṛtteḥ kiṃ kāraṇaṃ tannivedyatām 13
13. akarma-nirataḥ siddhim katham prāpsyasi tat vada |
karmaṇaḥ asmāt nivṛtteḥ kim kāraṇam tat nivedyatām ||
13. How will you attain spiritual perfection (siddhi) by being devoted to non-action? Please tell me that. What is the reason for withdrawal from this action (karma)? Let that be explained.
कारुण्य उवाच ।
यावज्जीवमग्निहोत्रं नित्यं संध्यामुपासयेत् ।
प्रवृत्तिरूपो धर्मोऽयं श्रुत्या स्मृत्या च चोदितः ॥ १४ ॥
kāruṇya uvāca ,
yāvajjīvamagnihotraṃ nityaṃ saṃdhyāmupāsayet ,
pravṛttirūpo dharmo'yaṃ śrutyā smṛtyā ca coditaḥ 14
14. kāruṇyaḥ uvāca | yāvat-jīvam
agnihotram nityam sandhyām upāsayet
| pravṛtti-rūpaḥ dharmaḥ
ayam śrutyā smṛtyā ca coditaḥ ||
14. Karunya said: "One should perform the Agnihotra (yajña) throughout life and daily observe the Sandhya (twilight prayers). This active form of righteous conduct (dharma) is enjoined by the Vedic scriptures (Śruti) and traditional law books (Smṛti)."
न धनेन भवेन्मोक्षः कर्मणा प्रजया न वा ।
त्यागमात्रेण किंत्वेके यतयोऽश्नन्ति चामृतम् ॥ १५ ॥
na dhanena bhavenmokṣaḥ karmaṇā prajayā na vā ,
tyāgamātreṇa kiṃtveke yatayo'śnanti cāmṛtam 15
15. na dhanena bhavet mokṣaḥ karmaṇā prajayā na vā |
tyāga-mātreṇa kintu eke yatayaḥ aśnanti ca amṛtam ||
15. Final liberation (mokṣa) is not achieved by wealth, nor by action (karma), nor by progeny. However, some ascetics (yati) attain immortality (amṛta) merely through renunciation.
इति श्रुत्योर्द्वयोर्मध्ये किं कर्तव्यं मया गुरो ।
इति संदिग्धतां गत्वा तूष्णींभूतोऽस्मि कर्मणि ॥ १६ ॥
iti śrutyordvayormadhye kiṃ kartavyaṃ mayā guro ,
iti saṃdigdhatāṃ gatvā tūṣṇīṃbhūto'smi karmaṇi 16
16. iti śrutyoḥ dvayoḥ madhye kim kartavyam mayā guro |
iti sandigdhatām gatvā tūṣṇīm-bhūtaḥ asmi karmaṇi ||
16. O Guru, what should be done by me, considering these two Vedic injunctions (Śruti)? Having thus fallen into a state of doubt, I have become silent regarding action (karma).
अगस्तिरुवाच ।
इत्युक्त्वा तात विप्रोऽसौ कारुण्यो मौनमागतः ।
तथाविधं सुतं दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥ १७ ॥
agastiruvāca ,
ityuktvā tāta vipro'sau kāruṇyo maunamāgataḥ ,
tathāvidhaṃ sutaṃ dṛṣṭvā punaḥ prāha guruḥ sutam 17
17. agastiḥ uvāca iti uktvā tāta vipraḥ asau kāruṇyaḥ maunam
āgataḥ tathāvidham sutam dṛṣṭvā punaḥ prāha guruḥ sutam
17. Agastya said: "Having thus spoken, dear child, that compassionate Brahmin fell silent. Seeing his son in such a state, the guru again spoke to the son."
अग्निवेश्य उवाच ।
शृणु पुत्र कथामेकां तदर्थं हृदयेऽखिलम् ।
मत्तोऽवधार्य पुत्र त्वं यथेच्छसि तथा कुरु ॥ १८ ॥
agniveśya uvāca ,
śṛṇu putra kathāmekāṃ tadarthaṃ hṛdaye'khilam ,
matto'vadhārya putra tvaṃ yathecchasi tathā kuru 18
18. agniveśyaḥ uvāca śṛṇu putra kathām ekām tat artham hṛdaye
akhilam mattaḥ avadhārya putra tvam yathā icchasi tathā kuru
18. Agniveśya said: "Listen, son, to one story, and grasp its entire meaning in your heart. Having understood it from me, son, you may then do as you wish."
सुरुचिर्नाम काचित्स्त्री अप्सरोगणउत्तमा ।
उपविष्टा हिमवतः शिखरे शिखिसंवृते ॥ १९ ॥
surucirnāma kācitstrī apsarogaṇauttamā ,
upaviṣṭā himavataḥ śikhare śikhisaṃvṛte 19
19. suruciḥ nāma kācit strī apsarogaṇottamā
upaviṣṭā himavataḥ śikhare śikhisaṃvṛte
19. There was a certain woman named Suruci, the best among the group of Apsarās (celestial nymphs). She was seated on a peak of the Himavat (Himalayas), which was covered with peacocks.
रमन्ते कामसंतप्ताः किन्नर्यो यत्र किन्नरैः ।
स्वर्धुन्योघेन संसृष्टे महाघौघविनाशिना ॥ २० ॥
ramante kāmasaṃtaptāḥ kinnaryo yatra kinnaraiḥ ,
svardhunyoghena saṃsṛṣṭe mahāghaughavināśinā 20
20. ramante kāmasaṃtaptāḥ kinnaryaḥ yatra kinnaraiḥ
svardhunyaughena saṃsṛṣṭe mahāghaughavināśinā
20. Where Kinnarīs, inflamed with love, revel with Kinnaras, and where (that peak is) associated with the current of the celestial river (Gangā), which annihilates a great deluge of sins.
दूतमिन्द्रस्य गच्छन्तमन्तरिक्षे ददर्श सा ।
तमुवाच महाभागा सुरुचिश्चाप्सरोवरा ॥ २१ ॥
dūtamindrasya gacchantamantarikṣe dadarśa sā ,
tamuvāca mahābhāgā suruciścāpsarovarā 21
21. dūtam indrasya gacchantam antarikṣe dadarśa
sā tam uvāca mahābhāgā suruciḥ ca apsarovvarā
21. She saw Indra's messenger as he was going through the sky. The glorious Suruci, the foremost of Apsaras, then spoke to him.
सुरुचिरुवाच ।
देवदूत महाभाग कुत आगम्यते त्वया ।
अधुना कुत्र गन्तासि तत्सर्वं कृपया वद ॥ २२ ॥
suruciruvāca ,
devadūta mahābhāga kuta āgamyate tvayā ,
adhunā kutra gantāsi tatsarvaṃ kṛpayā vada 22
22. suruciḥ uvāca devadūta mahābhāga kutaḥ āgamyate
tvayā adhunā kutra gantā asi tat sarvam kṛpayā vada
22. Suruci said: 'O divine messenger, O illustrious one, from where have you arrived? Where are you going now? Please kindly tell me all of that.'
देवदूत उवाच ।
साधु पृष्टं त्वया सुभ्रु यथावत्कथयामि ते ।
अरिष्टनेमी राजर्षिर्दत्त्वा राज्यं सुताय वै ॥ २३ ॥
devadūta uvāca ,
sādhu pṛṣṭaṃ tvayā subhru yathāvatkathayāmi te ,
ariṣṭanemī rājarṣirdattvā rājyaṃ sutāya vai 23
23. devadūtaḥ uvāca sādhu pṛṣṭam tvayā subhru yathāvat
kathayāmi te ariṣṭanemī rājarṣiḥ dattvā rājyam sutāya vai
23. The divine messenger said: 'O beautiful-browed one, you have indeed asked well. I will tell you the matter accurately. The royal sage Ariṣṭanemi, having given the kingdom to his son - '
वीतरागः स धर्मात्मा निर्ययौ तपसे वनम् ।
तपश्चरत्यसौ राजा पर्वते गन्धमादने ॥ २४ ॥
vītarāgaḥ sa dharmātmā niryayau tapase vanam ,
tapaścaratyasau rājā parvate gandhamādane 24
24. vītarāgaḥ saḥ dharmātmā niryayau tapase vanam
tapaḥ carati asau rājā parvate gandhamādane
24. That righteous-souled (dharmātmā) king, free from all worldly attachments (vītarāga), departed for the forest to perform asceticism (tapas). He, that king, now practices penance (tapas) on the Gandhamādana mountain.
कार्यं कृत्वा मया तत्र तत आगम्यतेऽधुना ।
गन्तास्मि पार्श्वे शक्रस्य तं वृत्तान्तं निवेदितुम् ॥ २५ ॥
kāryaṃ kṛtvā mayā tatra tata āgamyate'dhunā ,
gantāsmi pārśve śakrasya taṃ vṛttāntaṃ niveditum 25
25. kāryam kṛtvā mayā tatra tataḥ āgamyate adhunā
gantā asmi pārśve śakrasya tam vṛttāntam niveditum
25. Having completed my work there, I have now returned from that place. I will go to Indra's side to report that account.
अप्सरा उवाच ।
वृत्तान्तः कोऽभवत्तत्र कथयस्व मम प्रभो ।
प्रष्टुकामा विनीतास्मि नोद्वेगं कर्तुमर्हसि ॥ २६ ॥
apsarā uvāca ,
vṛttāntaḥ ko'bhavattatra kathayasva mama prabho ,
praṣṭukāmā vinītāsmi nodvegaṃ kartumarhasi 26
26. apsarā uvāca vṛttāntaḥ kaḥ abhavat tatra kathayasva mama
prabho praṣṭukāmā vinītā asmi na udvegum kartum arhasi
26. The Apsara said: 'My lord, what news transpired there? Please tell me. I am humble and wish to ask, so please do not feel troubled (udvega) by my request.'
देवदूत उवाच ।
शृणु भद्रे यथावृत्तं विस्तरेण वदामि ते ।
तस्मिन्राज्ञि वने तत्र तपश्चरति दुस्तरम् ॥ २७ ॥
devadūta uvāca ,
śṛṇu bhadre yathāvṛttaṃ vistareṇa vadāmi te ,
tasminrājñi vane tatra tapaścarati dustaram 27
27. devadūta uvāca śṛṇu bhadre yathāvṛttam vistareṇa vadāmi
te tasmin rājñi vane tatra tapaḥ carati dustaram
27. The divine messenger said: 'Listen, auspicious lady. I will tell you in detail exactly what happened. In that forest, there, the king is performing extremely difficult asceticism (tapas).'
इत्यहं देवराजेन सुभ्रूराज्ञापितस्तदा ।
दूत त्वं तत्र गच्छाशु गृहीत्वेदं विमानकम् ॥ २८ ॥
ityahaṃ devarājena subhrūrājñāpitastadā ,
dūta tvaṃ tatra gacchāśu gṛhītvedaṃ vimānakam 28
28. iti aham devarājena subhrūḥ ājñāpitaḥ tadā dūta
tvam tatra gaccha āśu gṛhītvā idam vimānakam
28. The divine messenger said: 'Thus, I, the fair-browed one, was commanded by the lord of the gods at that time: "Messenger, you must go there quickly, taking this small aerial car (vimānaka)."'
अप्सरोगणसंयुक्तं नानावादित्रशोभितम् ।
गन्धर्वसिद्धयक्षैश्च किन्नराद्यैश्च शोभितम् ॥ २९ ॥
apsarogaṇasaṃyuktaṃ nānāvāditraśobhitam ,
gandharvasiddhayakṣaiśca kinnarādyaiśca śobhitam 29
29. apsarogaṇasaṃyuktam nānāvāditraśobhitam
gandharvasiddhayakṣaiḥ ca kinnarādyaiḥ ca śobhitam
29. Adorned with groups of Apsaras, resplendent with various musical instruments, and graced by Gandharvas, Siddhas, Yakṣas, Kinnaras, and other such beings, and further beautified.
तालवेणुमृदङ्गादि पर्वते गन्धमादने ।
नानावृक्षसमाकीर्णे गत्वा तस्मिन्गिरौ शुभे ॥ ३० ॥
tālaveṇumṛdaṅgādi parvate gandhamādane ,
nānāvṛkṣasamākīrṇe gatvā tasmingirau śubhe 30
30. tālaveṇumṛdaṅgādi parvate gandhamādane
nānāvṛkṣasamākīrṇe gatvā tasmin girau śubhe
30. Having gone to that beautiful Mount Gandhamādana, which is filled with various trees and where one finds cymbals, flutes, drums, and other such instruments.
अरिष्टनेमिं राजानं दूतारोप्य विमानके ।
आनय स्वर्गभोगाय नगरीममरावतीम् ॥ ३१ ॥
ariṣṭanemiṃ rājānaṃ dūtāropya vimānake ,
ānaya svargabhogāya nagarīmamarāvatīm 31
31. ariṣṭanemim rājānam dūta āropya vimānake
ānaya svargabhogāya nagarīm amarāvatīm
31. Having caused King Ariṣṭanemi to be placed by the messenger in the aerial chariot, bring him to the city of Amarāvatī for heavenly enjoyment.
दूत उवाच ।
इत्याज्ञां प्राप्य शक्रस्य गृहीत्वा तद्विमानकम् ।
सर्वोपस्करसंयुक्तं तस्मिन्नद्रावहं ययौ ॥ ३२ ॥
dūta uvāca ,
ityājñāṃ prāpya śakrasya gṛhītvā tadvimānakam ,
sarvopaskarasaṃyuktaṃ tasminnadrāvahaṃ yayau 32
32. dūta uvāca iti ājñām prāpya śakrasya gṛhītvā tat
vimānakam sarvopaskarasaṃyuktam tasmin adrau aham yayau
32. The messenger said: "Thus, having received Indra's (śakra's) command, and having taken that aerial chariot, which was equipped with all provisions, I went to that mountain."
आगत्य पर्वते तस्मिन्राज्ञो गत्वाऽऽश्रमं मया ।
निवेदिता महेन्द्रस्य सर्वाज्ञाऽरिष्टनेमये ॥ ३३ ॥
āgatya parvate tasminrājño gatvā''śramaṃ mayā ,
niveditā mahendrasya sarvājñā'riṣṭanemaye 33
33. āgatya parvate tasmin rājñaḥ gatvā āśramam
mayā niveditā sarvā ājñā ariṣṭanemaye
33. Having arrived on that mountain, I went to the king's hermitage and conveyed all the commands of Mahendra to Ariṣṭanemi.
इति मद्वचनं श्रुत्वा संशयानोऽवदच्छुभे ।
राजोवाच ।
प्रष्टुमिच्छामि दूत त्वां तन्मे त्वं वक्तुमर्हसि ॥ ३४ ॥
iti madvacanaṃ śrutvā saṃśayāno'vadacchubhe ,
rājovāca ,
praṣṭumicchāmi dūta tvāṃ tanme tvaṃ vaktumarhasi 34
34. iti mad-vacanam śrutvā saṃśayānaḥ avadat śubhe rājā
uvāca praṣṭum icchāmi dūta tvām tat me tvam vaktum arhasi
34. Having heard these words of mine, he spoke, doubtful, "O auspicious one." The king said: "O messenger, I wish to ask you. Therefore, you ought to tell me that."
गुणा दोषाश्च के तत्र स्वर्गे वद ममाग्रतः ।
ज्ञात्वा स्थितिं तु तत्रत्यां करिष्येऽहं यथारुचि ॥ ३५ ॥
guṇā doṣāśca ke tatra svarge vada mamāgrataḥ ,
jñātvā sthitiṃ tu tatratyāṃ kariṣye'haṃ yathāruci 35
35. guṇāḥ doṣāḥ ca ke tatra svarge vada mama agrataḥ
jñātvā sthitim tu tatratyām kariṣye aham yathāruci
35. "Tell me, in my presence, what are the merits and demerits there in heaven? Indeed, having understood the situation there, I will act as I please."
दूत उवाच ।
स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमं सुखम् ।
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गमुत्तमम् ॥ ३६ ॥
dūta uvāca ,
svarge puṇyasya sāmagryā bhujyate paramaṃ sukham ,
uttamena tu puṇyena prāpnoti svargamuttamam 36
36. dūta uvāca svarge puṇyasya sāmagryā bhujyate paramam
sukham uttamena tu puṇyena prāpnoti svargam uttamam
36. The messenger said: "In heaven, supreme happiness is enjoyed through the totality of one's merit (puṇya). Indeed, by means of excellent merit (puṇya), one attains the highest heaven."
मध्यमेन तथा मध्यः स्वर्गो भवति नान्यथा ।
कनिष्ठेन तु पुण्येन स्वर्गो भवति तादृशः ॥ ३७ ॥
madhyamena tathā madhyaḥ svargo bhavati nānyathā ,
kaniṣṭhena tu puṇyena svargo bhavati tādṛśaḥ 37
37. madhyamena tathā madhyaḥ svargaḥ bhavati na anyathā
kaniṣṭhena tu puṇyena svargaḥ bhavati tādṛśaḥ
37. Similarly, a moderate heaven is attained through moderate merit, and not otherwise. However, with the least merit, one obtains a heaven of a corresponding lesser quality.
परोत्कर्षासहिष्णुत्वं स्पर्धा चैव समैश्च तैः ।
कनिष्ठेषु च संतोषो यावत्पुण्यक्षयो भवेत् ॥ ३८ ॥
parotkarṣāsahiṣṇutvaṃ spardhā caiva samaiśca taiḥ ,
kaniṣṭheṣu ca saṃtoṣo yāvatpuṇyakṣayo bhavet 38
38. parotkarṣāsahiṣṇutvam spardhā ca eva samaiḥ ca taiḥ
kaniṣṭheṣu ca saṃtoṣaḥ yāvat puṇyakṣayaḥ bhavet
38. Intolerance of others' superiority, rivalry with equals, and contentment among inferiors - these conditions persist until one's merit is exhausted.
क्षीणे पुण्ये विशन्त्येतं मर्त्यलोकं च मानवाः ।
इत्यादिगुणदोषाश्च स्वर्गे राजन्नवस्थिताः ॥ ३९ ॥
kṣīṇe puṇye viśantyetaṃ martyalokaṃ ca mānavāḥ ,
ityādiguṇadoṣāśca svarge rājannavasthitāḥ 39
39. kṣīṇe puṇye viśanti etam martyalokam ca mānavāḥ
ityādiguṇadoṣāḥ ca svarge rājan avasthitāḥ
39. When their merit is exhausted, humans return to this mortal world. And thus, O King, such virtues and flaws are present in heaven.
इति श्रुत्वा वचो भद्रे स राजा प्रत्यभाषत ।
राजोवाच ।
नेच्छामि देवदूताहं स्वर्गमीदृग्विधं फलम् ॥ ४० ॥
iti śrutvā vaco bhadre sa rājā pratyabhāṣata ,
rājovāca ,
necchāmi devadūtāhaṃ svargamīdṛgvidhaṃ phalam 40
40. iti śrutvā vacaḥ bhadre saḥ rājā prati abhāṣata rājā
uvāca na icchāmi devadūta aham svargam īdṛgvidham phalam
40. Having heard these words, O venerable lady, that king replied. The king said: 'O messenger of the gods, I do not desire a heaven that yields such a result.'
अतः परं महोग्रं च तपः कृत्वा कलेवरम् ।
त्यक्ष्याम्यहमशुद्धं हि जीर्णां त्वचमिवोरगः ॥ ४१ ॥
ataḥ paraṃ mahograṃ ca tapaḥ kṛtvā kalevaram ,
tyakṣyāmyahamaśuddhaṃ hi jīrṇāṃ tvacamivoragaḥ 41
41. ataḥ param mahogram ca tapaḥ kṛtvā kalevaram
tyakṣyāmi aham aśuddham hi jīrṇām tvacam iva uragaḥ
41. Hereafter, having performed great and severe penance (tapas), I will indeed abandon this impure body, just like a snake sheds its worn-out skin.
देवदूत विमानेदं गृहीत्वा त्वं यथागतः ।
तथा गच्छ महेन्द्रस्य संनिधौ त्वं नमोऽस्तु ते ॥ ४२ ॥
devadūta vimānedaṃ gṛhītvā tvaṃ yathāgataḥ ,
tathā gaccha mahendrasya saṃnidhau tvaṃ namo'stu te 42
42. devadūta vimānam idam gṛhītvā tvam yathāgataḥ tathā
gaccha mahendrasya saṃnidhau tvam namaḥ astu te
42. O messenger of the gods, taking this celestial chariot, return to the presence of Mahendra (Indra) just as you came. Salutations to you!
देवदूत उवाच ।
इत्युक्तोऽहं गतो भद्रे शक्रस्याग्रे निवेदितुम ।
यथावृत्तं निवेद्याथ महदाश्चर्यतां गतः ॥ ४३ ॥
devadūta uvāca ,
ityukto'haṃ gato bhadre śakrasyāgre nivedituma ,
yathāvṛttaṃ nivedyātha mahadāścaryatāṃ gataḥ 43
43. devadūta uvāca iti uktaḥ aham gataḥ bhadre śakrasya agre
niveditum yathāvṛttam nivedya atha mahat āścaryatām gataḥ
43. The messenger of the gods said: "O auspicious lady, thus addressed, I went before Śakra (Indra) to report. Having then reported the entire event as it occurred, I became greatly astonished."
इन्द्र उवाच ।
पुनः प्राह महेन्द्रो मां श्लक्ष्णं मधुरया गिरा ।
दूत गच्छ पुनस्तत्र तं राजानं नयाश्रमम् ॥ ४४ ॥
indra uvāca ,
punaḥ prāha mahendro māṃ ślakṣṇaṃ madhurayā girā ,
dūta gaccha punastatra taṃ rājānaṃ nayāśramam 44
44. indra uvāca punaḥ prāha mahendraḥ mām ślakṣṇam madhurayā
girā dūta gaccha punaḥ tatra tam rājānam naya āśramam
44. Indra said: "Mahendra (Indra) again spoke to me gently with sweet words: 'O messenger, go there again and lead that king to the hermitage (āśrama).'
वाल्मीकेर्ज्ञाततत्त्वस्य स्वबोधार्थं विरागिणम् ।
संदेशं मम वाल्मीकेर्महर्षेस्त्वं निवेदय ॥ ४५ ॥
vālmīkerjñātatattvasya svabodhārthaṃ virāgiṇam ,
saṃdeśaṃ mama vālmīkermaharṣestvaṃ nivedaya 45
45. vālmīkeḥ jñātatattvasya svabodhārtham virāgiṇam
sandeśam mama vālmīkeḥ maharṣeḥ tvam nivedaya
45. O Vālmīki, knower of ultimate reality (tattva), you must convey the message from my great sage Vālmīki for the self-enlightenment of the dispassionate one (the king).
महर्षे त्वं विनीताय राज्ञेऽस्मै वीतरागिणे ।
नस्वर्गमिच्छते तत्त्वं प्रबोधय महामुने ॥ ४६ ॥
maharṣe tvaṃ vinītāya rājñe'smai vītarāgiṇe ,
nasvargamicchate tattvaṃ prabodhaya mahāmune 46
46. maharṣe tvam vinītāya rājñe asmai vītarāgiṇe
na svargam icchate tattvam prabodhaya mahāmune
46. O great sage (maharṣi), O great sage (mahāmuni), you enlighten this humble king, who is devoid of attachment and does not desire heaven, with the ultimate truth (tattva).
तेन संसारदुःखार्तो मोक्षमेष्यति च क्रमात् ।
इत्युक्त्वा देवराजेन प्रेषितोऽहं तदन्तिके ॥ ४७ ॥
tena saṃsāraduḥkhārto mokṣameṣyati ca kramāt ,
ityuktvā devarājena preṣito'haṃ tadantike 47
47. tena saṃsāraduḥkhārtaḥ mokṣam eṣyati ca kramāt
iti uktvā devarājena preṣitaḥ aham tadantike
47. Through that instruction, he (the king), afflicted by the suffering of worldly existence (saṃsāra), will gradually attain final liberation (mokṣa). Having said this, I was sent by the king of the gods (Indra) to his (Vālmīki's) presence.
मयागत्य पुनस्तत्र राजा वल्मीकजन्मने ।
निवेदितो महेन्द्रस्य राज्ञा मोक्षस्य साधनम् ॥ ४८ ॥
mayāgatya punastatra rājā valmīkajanmane ,
nivedito mahendrasya rājñā mokṣasya sādhanam 48
48. mayā āgatya punaḥ tatra rājā valmīkajanmane
niveditaḥ mahendrasya rājñā mokṣasya sādhanam
48. Having arrived there again, I reported to Vālmīki, the one born from an anthill, about the king (Rāma); and the means of liberation (mokṣa) from Mahendra was conveyed by King Mahendra (Indra).
ततो वल्मीकजन्मासौ राजानं समपृच्छत ।
अनामयमतिप्रीत्या कुशलप्रश्नवार्तया ॥ ४९ ॥
tato valmīkajanmāsau rājānaṃ samapṛcchata ,
anāmayamatiprītyā kuśalapraśnavārtayā 49
49. tataḥ valmīkajanmā asau rājānam samapṛcchat
anāmayam atiprītyā kuśalapraśnavārtayā
49. Then, Valmiki, who was born from an anthill, affectionately inquired about the king's well-being with words of welfare.
राजोवाच ।
भगवन्धर्मतत्त्वज्ञ ज्ञातज्ञेय विदांवर ।
कृतार्थोऽहं भवद्दृष्ट्या तदेव कुशलं मम ॥ ५० ॥
rājovāca ,
bhagavandharmatattvajña jñātajñeya vidāṃvara ,
kṛtārtho'haṃ bhavaddṛṣṭyā tadeva kuśalaṃ mama 50
50. rājā uvāca bhagavan dharmatatvajña jñātajñeya vidāmvara
kṛtārthaḥ aham bhavaddṛṣṭyā tat eva kuśalam mama
50. The King said: "O Venerable one, knower of the essence of natural law (dharma), you who have understood all that is to be understood, best among the wise! By your sight, I am truly fulfilled; that itself is my well-being."
भगवन्प्रष्टुमिच्छामि तदविघ्नेन मे वद ।
संसारबन्धदुःखार्तेः कथं मुञ्चामि तद्वद ॥ ५१ ॥
bhagavanpraṣṭumicchāmi tadavighnena me vada ,
saṃsārabandhaduḥkhārteḥ kathaṃ muñcāmi tadvada 51
51. bhagavan praṣṭum icchāmi tat avighnena me vada
saṃsārabandhaduḥkhārteḥ katham muñcāmi tat vada
51. "O Venerable one, I wish to ask something, so please tell me that without any hindrance. How can I be liberated from the suffering caused by the bondage of transmigration (saṃsāra)? Please tell me that."
वाल्मीकिरुवाच ।
श्रृणु राजन्प्रवक्ष्यामि रामायणमखण्डितम् ।
श्रुत्वावधार्य यत्नेन जीवन्मुक्तो भविष्यसि ॥ ५२ ॥
vālmīkiruvāca ,
śrṛṇu rājanpravakṣyāmi rāmāyaṇamakhaṇḍitam ,
śrutvāvadhārya yatnena jīvanmukto bhaviṣyasi 52
52. vālmīkiḥ uvāca śṛṇu rājan pravakṣyāmi rāmāyaṇam akhaṇḍitam
śrutvā avadhārya yatnena jīvanmuktaḥ bhaviṣyasi
52. Valmiki said: "Listen, O King! I will narrate the complete Rāmāyaṇa. Having heard and carefully grasped it, you will become liberated while still alive (jīvanmukta)."
वसिष्ठरामसंवादं मोक्षोपायकथां शुभाम ।
ज्ञातस्वभावो राजेन्द्र वदामि श्रूयतां बुध ॥ ५३ ॥
vasiṣṭharāmasaṃvādaṃ mokṣopāyakathāṃ śubhāma ,
jñātasvabhāvo rājendra vadāmi śrūyatāṃ budha 53
53. vasiṣṭharāmasaṃvādaṃ mokṣopāyakathām śubhām
jñātasvabhāvaḥ rājendra vadāmi śrūyatām budha
53. O wise one, O best of kings, I will narrate the auspicious discussion between Vasiṣṭha and Rāma, a discourse on the means to liberation (mokṣa), having understood its intrinsic nature (svabhāva). Please listen.
राजोवाच ।
को रामः कीदृशः कस्य बद्धो वा मुक्त एव वा ।
एतन्मे निश्चितं ब्रूहि ज्ञानं तत्त्वविदां वर ॥ ५४ ॥
rājovāca ,
ko rāmaḥ kīdṛśaḥ kasya baddho vā mukta eva vā ,
etanme niścitaṃ brūhi jñānaṃ tattvavidāṃ vara 54
54. rājā uvāca kaḥ rāmaḥ kīdṛśaḥ kasya baddhaḥ vā muktaḥ
eva vā etat me niścitam brūhi jñānam tattvavidām vara
54. The King said: 'Who is Rāma? What is his nature? Whose is he? Is he bound or is he truly liberated (mokṣa)? O best among the knowers of reality, please tell me this knowledge definitively.'
वाल्मीकिरुवाच ।
शापव्याजवशादेव राजवेषधरो हरिः ।
आहृताज्ञानसंपन्नः किंचिज्ज्ञोऽसौ भवत्प्रभुः ॥ ५५ ॥
vālmīkiruvāca ,
śāpavyājavaśādeva rājaveṣadharo hariḥ ,
āhṛtājñānasaṃpannaḥ kiṃcijjño'sau bhavatprabhuḥ 55
55. vālmīkiḥ uvāca śāpavājyavaśāt eva rājaveṣadharaḥ hariḥ
āhṛtājñānasaṃpannaḥ kiñcitjñaḥ asau bhavatprabhuḥ
55. Vālmīki said: 'It was by the mere pretext of a curse that Hari, taking on the guise of a king, became your lord (Rāma). He appeared to possess assumed ignorance (ajñāna), knowing only a little.'
राजोवाच ।
चिदानन्दस्वरूपे हि रामे चैतन्यविग्रहे ।
शापस्य कारणं ब्रूहि कः शप्ता चेति मे वद ॥ ५६ ॥
rājovāca ,
cidānandasvarūpe hi rāme caitanyavigrahe ,
śāpasya kāraṇaṃ brūhi kaḥ śaptā ceti me vada 56
56. rājā uvāca cit ānandasvarūpe hi rāme caitanyavigrahe
śāpasya kāraṇam brūhi kaḥ śaptā ca iti me vada
56. The King said: 'Indeed, regarding Rāma, who is essentially of the nature of pure consciousness (cit) and bliss (ānanda), and whose very form is consciousness, tell me the reason for the curse and who the curser was. Please relate this to me.'
वाल्मीकिरुवाच ।
सनत्कुमारो निष्काम अवसद्ब्रह्मसद्मनि ।
वैकुण्ठादागतो विष्णुस्त्रैलोक्याधिपतिः प्रभुः ॥ ५७ ॥
vālmīkiruvāca ,
sanatkumāro niṣkāma avasadbrahmasadmani ,
vaikuṇṭhādāgato viṣṇustrailokyādhipatiḥ prabhuḥ 57
57. vālmīkiḥ uvāca sanatkumāraḥ niṣkāmaḥ avasat brahma-sadmani
vaikuṇṭhāt āgataḥ viṣṇuḥ trailokyādhipatiḥ prabhuḥ
57. Vālmīki said: Sanatkumāra, free from desire (niṣkāma), resided in Brahmā's abode. Viṣṇu, the Lord (prabhu) and sovereign of the three worlds, arrived from Vaikuṇṭha.
ब्रह्मणा पूजितस्तत्र सल्यलोकनिवासिभिः ।
विना कुमारं तं दृष्ट्रा ह्युवाच प्रभुरीश्वरः ॥ ५८ ॥
brahmaṇā pūjitastatra salyalokanivāsibhiḥ ,
vinā kumāraṃ taṃ dṛṣṭrā hyuvāca prabhurīśvaraḥ 58
58. brahmaṇā pūjitaḥ tatra satya-loka-nivāsibhiḥ
vinā kumāram tam dṛṣṭvā hi uvāca prabhuḥ īśvaraḥ
58. There, he (Viṣṇu) was worshipped by Brahmā and by the inhabitants of Satyaloka. Seeing him without Sanatkumāra, the supreme Lord (īśvara) spoke.
सनत्कुमार स्तब्धोऽसि निष्कामो गर्वचेष्टया ।
अतस्त्वं भव कामार्तः शरजन्मेति नामतः ॥ ५९ ॥
sanatkumāra stabdho'si niṣkāmo garvaceṣṭayā ,
atastvaṃ bhava kāmārtaḥ śarajanmeti nāmataḥ 59
59. sanatkumāra stabdhaḥ asi niṣkāmaḥ garva-ceṣṭayā
atas tvam bhava kāmārtaḥ śara-janmā iti nāmataḥ
59. (He said,) "Sanatkumāra, you are rigid and devoid of desire due to your prideful demeanor. Therefore, you shall become afflicted by desire and be known by the name 'Born of Reeds' (Śarajanman)."
तेनापि शापितो विष्णुः सर्वज्ञत्वं तवास्ति यत् ।
किंचित्कालं हि तत्त्यक्त्वा त्वमज्ञानी भविष्यसि ॥ ६० ॥
tenāpi śāpito viṣṇuḥ sarvajñatvaṃ tavāsti yat ,
kiṃcitkālaṃ hi tattyaktvā tvamajñānī bhaviṣyasi 60
60. tena api śāpitaḥ viṣṇuḥ sarvajñatvam tava asti yat
kiṃcit kālam hi tat tyaktvā tvam ajñānī bhaviṣyasi
60. Viṣṇu was also cursed by him (Sanatkumāra), who said, "Since you possess omniscience (sarvajñatva), you shall indeed abandon that for a certain period and become ignorant."
भृगुर्भार्यां हतां दृष्ट्रा ह्युवाच क्रोधमूर्च्छितः ।
विष्णो तवापि भार्याया वियोगो हि भविष्यति ॥ ६१ ॥
bhṛgurbhāryāṃ hatāṃ dṛṣṭrā hyuvāca krodhamūrcchitaḥ ,
viṣṇo tavāpi bhāryāyā viyogo hi bhaviṣyati 61
61. bhṛguḥ bhāryām hatām dṛṣṭvā hi uvāca krodhamūrcchitaḥ
viṣṇo tava api bhāryāyāḥ viyogaḥ hi bhaviṣyati
61. Seeing his wife killed, Bhṛgu, overcome with rage, declared, "O Viṣṇu, you too shall certainly experience the separation from your wife."
वृन्दया शापितो विष्णुश्छलनं यत्त्वया कृतम् ।
अतस्त्वं स्त्रीवियोगं तु वचनान्मम यास्यसि ॥ ६२ ॥
vṛndayā śāpito viṣṇuśchalanaṃ yattvayā kṛtam ,
atastvaṃ strīviyogaṃ tu vacanānmama yāsyasi 62
62. vṛndayā śāpitaḥ viṣṇuḥ chalanam yat tvayā kṛtam
ataḥ tvam strīviyogam tu vacanāt mama yāsyasi
62. Vṛndā cursed Viṣṇu, saying, "Because of the deception you perpetrated, you shall therefore certainly experience separation from your wife, as per my words."
भार्या हि देवदत्तस्य पयोष्णीतीरसँस्थिता ।
नृसिंहवेषधृग्विष्णुं दृष्ट्वा पञ्चत्वमागता ॥ ६३ ॥
bhāryā hi devadattasya payoṣṇītīrasaṃsthitā ,
nṛsiṃhaveṣadhṛgviṣṇuṃ dṛṣṭvā pañcatvamāgatā 63
63. bhāryā hi devadattasya payoṣṇītīrasaṃsthitā
nṛsiṃhaveṣadhṛk viṣṇum dṛṣṭvā pañcatvam āgatā
63. Devadatta's wife, who was residing on the bank of the Payoṣṇī river, certainly died (pañcatvam āgatā) upon seeing Viṣṇu, who was disguised as Narasiṃha.
तेन शप्तो हि नृहरिर्दुःखार्तः स्त्रीवियोगतः ।
तवापि भार्यया सार्धं वियोगो हि भविष्यति ॥ ६४ ॥
tena śapto hi nṛharirduḥkhārtaḥ strīviyogataḥ ,
tavāpi bhāryayā sārdhaṃ viyogo hi bhaviṣyati 64
64. tena śāptaḥ hi nṛhariḥ duḥkhārtaḥ strīviyogataḥ
tava api bhāryayā sārdham viyogaḥ hi bhaviṣyati
64. Devadatta, aggrieved by the separation from his wife, thereupon cursed Narahari (Viṣṇu), saying, "You too shall certainly experience separation from your wife."
भृगुणैवं कुमारेण शापितो देवशर्मणा ।
वृन्दया शापितो विष्णुस्तेन मानुष्यतां गतः ॥ ६५ ॥
bhṛguṇaivaṃ kumāreṇa śāpito devaśarmaṇā ,
vṛndayā śāpito viṣṇustena mānuṣyatāṃ gataḥ 65
65. bhṛguṇā evam kumāreṇa śāpitaḥ devaśarmaṇā
vṛndayā śāpitaḥ viṣṇuḥ tena mānuṣyatām gataḥ
65. Thus, Vishnu was cursed by Bhrigu, by Kumara, and by Devasharman. He was also cursed by Vrinda, and because of these curses, he attained a human form.
एतत्ते कथितं सर्वे शापव्याजस्य कारणम् ।
इदानीं वच्मि तत्सर्वे सावधानमतिः शृणु ॥ ६६ ॥
etatte kathitaṃ sarve śāpavyājasya kāraṇam ,
idānīṃ vacmi tatsarve sāvadhānamatiḥ śṛṇu 66
66. etat te kathitam sarve śāpavyājasya kāraṇam
idānīm vacmi tat sarve sāvadhānamatiḥ śṛṇu
66. This entire reason for the pretext of the curse has been narrated to you. Now I will tell you all of it; listen with an attentive mind.

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vairāgya prakaraṇa (current book)

Chapter 1 (current chapter) 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)

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 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