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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-15

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श्रीवसिष्ठ उवाच ।
जगदाकाशमेवेदं यथा हि व्योम्नि मौक्तिकम् ।
विमले भाति स्वात्मैव जगच्चिद्गगनं यथा ॥ १ ॥
śrīvasiṣṭha uvāca ,
jagadākāśamevedaṃ yathā hi vyomni mauktikam ,
vimale bhāti svātmaiva jagaccidgaganaṃ yathā 1
1. śrīvasiṣṭhaḥ uvāca.
jagat ākāśam eva idam yathā hi vyomni mauktikam vimale bhāti svātmā eva jagat citgaganam yathā
1. śrīvasiṣṭhaḥ uvāca: idam jagat ākāśam eva (asti).
yathā hi vimale vyomni mauktikam bhāti,
(tathā eva) svātmā eva (bhāti),
yathā jagat citgaganam.
1. Śrī Vasiṣṭha said: This entire world (jagat) is indeed nothing but space (ākāśa), just as a pearl (mauktika) shines spotlessly in the pure sky (vyoman). Similarly, the world is merely the consciousness-space (cit-gagana), and it is the supreme Self (ātman) alone that shines.
अनुत्कीर्णै भातीव त्रिजगच्छालभञ्जिका ।
चित्स्तम्भेनैव सोत्कीर्णा नचोत्कर्तात्र विद्यते ॥ २ ॥
anutkīrṇai bhātīva trijagacchālabhañjikā ,
citstambhenaiva sotkīrṇā nacotkartātra vidyate 2
2. anutkīrṇaiḥ bhāti iva trijagat śālabhañjikā
citstambhena eva sā utkīrṇā na ca utkartā atra vidyate
2. trijagat śālabhañjikā anutkīrṇaiḥ iva bhāti sā
citstambhena eva utkīrṇā atra ca utkartā na vidyate
2. The sculpture (śālabhañjikā) of the three worlds shines forth as if by means of uncarved qualities. Yet, it is indeed carved out by the pillar of consciousness (cit) itself, and no carver exists here.
समुद्रेऽन्तर्जलस्पन्दाः स्वभावादच्युता अपि ।
वीचिवेगा भवन्तीव परे दृश्यविदस्तथा ॥ ३ ॥
samudre'ntarjalaspandāḥ svabhāvādacyutā api ,
vīcivegā bhavantīva pare dṛśyavidastathā 3
3. samudre antaḥ jalaspandāḥ svabhāvāt acyutāḥ api
vīcīvegāḥ bhavanti iva pare dṛśyavidaḥ tathā
3. samudre antaḥ jalaspandāḥ svabhāvāt acyutāḥ api
vīcīvegāḥ iva bhavanti tathā pare dṛśyavidaḥ (bhavanti)
3. Just as the movements of water (jalaspanda) within the ocean, though intrinsically unwavering (acyuta) by their own nature (svabhāva), manifest as surging waves; similarly, those who understand the visible (dṛśyavid) also manifest.
जालान्तर्गतसूर्याभा जालाकाररजांस्यपि ।
जगद्भानं प्रति स्थूलान्यणुं प्रति यथाचलाः ॥ ४ ॥
jālāntargatasūryābhā jālākārarajāṃsyapi ,
jagadbhānaṃ prati sthūlānyaṇuṃ prati yathācalāḥ 4
4. jālāntargatasūryābhā jālākārarajāṃsi api
jagadbhānam prati sthūlāni aṇum prati yathā acalāḥ
4. jālāntargatasūryābhā jālākārarajāṃsi
api (bhavanti) yathā acalāḥ aṇum
prati (sthūlāḥ bhavanti) tathā
jagadbhānam prati sthūlāni (bhavanti)
4. Like the sun's light passing through a lattice (jāla), and also like the net-shaped dust particles [illuminated by it], the manifestation of the world (jagadbhāna) is considered gross (sthūla) relative to an atom (aṇu), just as mountains (acala) are [gross] relative to an atom.
जगद्भानं न भातीदं ब्रह्मणो व्यतिरेकतः ।
जालसूर्यांशुजालं तु व्यतिरेकानुभूतिदम् ॥ ५ ॥
jagadbhānaṃ na bhātīdaṃ brahmaṇo vyatirekataḥ ,
jālasūryāṃśujālaṃ tu vyatirekānubhūtidam 5
5. jagadbhānam na bhāti idam brahmaṇaḥ vyatirekataḥ
jālasūryāṃśujālam tu vyatirekānubhūtidam
5. idam jagadbhānam brahmaṇaḥ vyatirekataḥ na bhāti
tu jālasūryāṃśujālam vyatirekānubhūtidam (bhavati)
5. This manifestation of the world (jagadbhāna) does not shine forth as separate from Brahman. However, the network of sunbeams from a lattice (jālasūryāṃśujāla) does give the experience of distinction (vyatireka).
अनुभूतान्यपीमानि जगन्ति व्योमरूपिणि ।
पृथ्व्यादीनि न सन्त्येव स्वप्नसंकल्पयोरिव ॥ ६ ॥
anubhūtānyapīmāni jaganti vyomarūpiṇi ,
pṛthvyādīni na santyeva svapnasaṃkalpayoriva 6
6. anubhūtāni api imāni jaganti vyomarūpiṇi
pṛthvyādīni na santi eva svapnasaṅkalpayoḥ iva
6. imāni anubhūtāni vyomarūpiṇi pṛthvyādīni
jaganti api svapnasaṅkalpayoḥ iva eva na santi
6. These experienced worlds, which are of the nature of space and include elements like earth, do not actually exist, similar to how objects in dreams or mental constructs are not real.
पिण्डग्रहो जगत्यस्मिन्विज्ञानाकाशरूपिणि ।
मरुनद्यां जलमिव न संभवति कुत्रचित् ॥ ७ ॥
piṇḍagraho jagatyasminvijñānākāśarūpiṇi ,
marunadyāṃ jalamiva na saṃbhavati kutracit 7
7. piṇḍagrahaḥ jagati asmin vijñānākāśarūpiṇi
marunadyām jalam iva na saṃbhavati kutracit
7. asmin vijñānākāśarūpiṇi jagati piṇḍagrahaḥ
marunadyām jalam iva kutracit na saṃbhavati
7. In this world (jagat), which is essentially consciousness-space, the apprehension of concrete forms is nowhere possible, just like water in a mirage-river.
जगत्यपिण्डग्राहेऽस्मिन्संकल्पनगरोपमे ।
मरौ सरिदिवाभाति दृश्यता भ्रान्तिरूपिणी ॥ ८ ॥
jagatyapiṇḍagrāhe'sminsaṃkalpanagaropame ,
marau saridivābhāti dṛśyatā bhrāntirūpiṇī 8
8. jagati apiṇḍagrāhe asmin saṅkalpanagaropame
marau sarit iva ābhāti dṛśyatā bhrāntirūpiṇī
8. asmin apiṇḍagrāhe saṅkalpanagaropame jagati
bhrāntirūpiṇī dṛśyatā marau sarit iva ābhāti
8. In this world (jagat), which is devoid of concrete forms and is comparable to a city in a mental construct, the perceived reality, being illusory (bhrānti) in nature, appears like a river in a desert.
स्वप्नाद्दृश्येव जगतां तुलादेशेन केन च ।
तुलिता कलनोन्मुक्ता दृश्यश्रीर्व्योम जृम्भते ॥ ९ ॥
svapnāddṛśyeva jagatāṃ tulādeśena kena ca ,
tulitā kalanonmuktā dṛśyaśrīrvyoma jṛmbhate 9
9. svapnāt dṛśyā iva jagatām tulādeśena kena ca
tulitā kalanonmuktā dṛśyaśrīḥ vyoma jṛmbhate
9. jagatām svapnāt dṛśyā iva,
dṛśyaśrīḥ kena ca tulādeśena tulitā? kalanonmuktā vyoma jṛmbhate
9. Just as the visible objects of dreams appear to beings, by what measure or definition can the splendor of the visible (world) be truly assessed? Untouched by conceptualization, this visible glory expands as space.
वर्जयित्वा ज्ञविज्ञानं जगच्छब्दार्थभाजनम् ।
जगद्ब्रह्मस्वशब्दानामर्थे नास्त्येव भिन्नता ॥ १० ॥
varjayitvā jñavijñānaṃ jagacchabdārthabhājanam ,
jagadbrahmasvaśabdānāmarthe nāstyeva bhinnatā 10
10. varjayitvā jñavijñānam jagatśabdārthabhājanam
jagatbrahmasvaśabdānām arthe na asti eva bhinnatā
10. jñavijñānam varjayitvā jagatśabdārthabhājanam asti
jagatbrahmasvaśabdānām arthe bhinnatā na eva asti
10. Excluding both empirical knowledge and discriminative knowledge, the world (jagat) is merely a receptacle for words and their meanings. Indeed, in their true significance, there is no difference in meaning between the words 'world' (jagat), 'Brahman' (brahman), and 'one's own intrinsic nature' (sva-śabda).
इदं त्वचेत्यचिन्मात्रं भानोर्भातं नभः प्रति ।
तथा सूक्ष्मं यथा मेघं प्रति संकल्पवारिदः ॥ ११ ॥
idaṃ tvacetyacinmātraṃ bhānorbhātaṃ nabhaḥ prati ,
tathā sūkṣmaṃ yathā meghaṃ prati saṃkalpavāridaḥ 11
11. idam tu acetya acinmātram bhānoḥ bhātam nabhaḥ prati
tathā sūkṣmam yathā megham prati saṅkalpavāridaḥ
11. idam tu acetya acinmātram asti
yathā bhānoḥ bhātam nabhaḥ prati
asti tathā sūkṣmam asti yathā
saṅkalpavāridaḥ megham prati asti
11. This (world), however, is unintelligible (acetya) and merely inert (acinmātram), just as the sun's radiance appears upon the sky. Similarly, it is as subtle as a cloud born of imagination (saṃkalpavārida) in relation to a physical cloud.
यथा स्वप्नपुरं स्वच्छं जाग्रत्पुरवरं प्रति ।
तथा जगदिदं स्वच्छं सांकल्पिकजगत्प्रति ॥ १२ ॥
yathā svapnapuraṃ svacchaṃ jāgratpuravaraṃ prati ,
tathā jagadidaṃ svacchaṃ sāṃkalpikajagatprati 12
12. yathā svapnapuram svaccham jāgratpuravaram prati
tathā jagat idam svaccham sāṅkalpikajagat prati
12. yathā svapnapuram jāgratpuravaram prati svaccham asti
tathā idam jagat sāṅkalpikajagat prati svaccham asti
12. Just as a dream city (svapnapura) is insubstantial (svaccha) in comparison to a superior waking city, so is this world (jagat) insubstantial in comparison to a conceptual world (saṃkalpikajagat).
तस्मादचेत्यचिदूपं जगद्व्योमेव केवलम् ।
शून्यौ व्योमजगच्छब्दौ पर्यायौ विद्धि चिन्मयौ ॥ १३ ॥
tasmādacetyacidūpaṃ jagadvyomeva kevalam ,
śūnyau vyomajagacchabdau paryāyau viddhi cinmayau 13
13. tasmāt acetya citrūpam jagat vyoma eva kevalam
śūnyau vyomajagatśabdau paryāyau viddhi cinmayau
13. tasmāt acetya citrūpam jagat kevalam vyoma eva asti
śūnyau vyomajagatśabdau cinmayau paryāyau iti viddhi
13. Therefore, this world (jagat), being unintelligible (acetya) and of the very nature of consciousness (cit-rūpa), is merely like space (vyoman). Understand that the words 'space' (vyoman) and 'world' (jagat) are synonyms (paryāya), both composed of consciousness (cinmaya).
तस्मान्न किंचिदुत्पन्नं जगदादीह दृश्यकम् ।
अनाख्यमनभिव्यक्तं यथास्थितमवस्थितम् ॥ १४ ॥
tasmānna kiṃcidutpannaṃ jagadādīha dṛśyakam ,
anākhyamanabhivyaktaṃ yathāsthitamavasthitam 14
14. tasmat na kiñcit utpannam jagat-ādi iha dṛśyakam |
anākhyam anabhivyaktam yathā-sthitam avasthitam ||
14. tasmat iha jagat-ādi dṛśyakam kiñcit na utpannam
anākhyam anabhivyaktam yathā-sthitam avasthitam
14. Therefore, nothing visible like this world has ever been created here. It is nameless, unmanifest, and remains as it is, ever-present.
जगदेव महाकाशे चिदाकाशमभित्तिमत् ।
तद्देशस्याणुमात्रस्य तुलायाश्चाप्रपूरकम् ॥ १५ ॥
jagadeva mahākāśe cidākāśamabhittimat ,
taddeśasyāṇumātrasya tulāyāścāprapūrakam 15
15. jagat eva mahā-ākāśe cit-ākāśam a-bhitti-mat |
tat-deśasya aṇu-mātrasya tulāyāḥ ca a-prapūrakam ||
15. mahā-ākāśe cit-ākāśam a-bhitti-mat jagat eva (asti)
tat-deśasya aṇu-mātrasya ca tulāyāḥ (api) a-prapūrakam (asti)
15. The world is truly just the consciousness-space (cit-ākāśa) within the great space (mahā-ākāśa), without any walls. It does not fill even an atom's worth of that space, nor does it register on a scale.
आकाशरूपमेवाच्छं पिण्डग्रहविवर्जितम् ।
व्योम्नि व्योममयं चित्रं संकल्पपुरवत्स्थितम् ॥ १६ ॥
ākāśarūpamevācchaṃ piṇḍagrahavivarjitam ,
vyomni vyomamayaṃ citraṃ saṃkalpapuravatsthitam 16
16. ākāśa-rūpam eva accham piṇḍa-graha-vivarjitam | vyomni
vyoma-mayam citram saṃkalpa-pura-vat sthitam ||
16. (tat) ākāśa-rūpam eva accham piṇḍa-graha-vivarjitam vyomni
vyoma-mayam citram saṃkalpa-pura-vat sthitam (asti)
16. It is indeed of the nature of space (ākāśa), pure, and devoid of any graspable mass. It is a wondrous sky-like (vyoma-maya) phenomenon within the sky, existing like a city created by thought (saṃkalpa).
अत्रेदं मण्डपाख्यानं शृणु श्रवणभूषणम् ।
निःसंदेहो यथैषोऽर्थश्चित्ते विश्रान्तिमेष्यति ॥ १७ ॥
atredaṃ maṇḍapākhyānaṃ śṛṇu śravaṇabhūṣaṇam ,
niḥsaṃdeho yathaiṣo'rthaścitte viśrāntimeṣyati 17
17. atra idam maṇḍapa-ākhyānam śṛṇu śravaṇa-bhūṣaṇam |
niḥsaṃdehaḥ yathā eṣaḥ arthaḥ citte viśrāntim eṣyati ||
17. atra idam śravaṇa-bhūṣaṇam maṇḍapa-ākhyānam śṛṇu
yathā eṣaḥ arthaḥ citte niḥsaṃdehaḥ viśrāntim eṣyati
17. Now, listen to this narrative of the pavilion (maṇḍapa), which is an ornament to the ears. This meaning will settle in your mind without doubt.
श्रीराम उवाच ।
सद्बोधवृद्धये ब्रह्मन्समासेन वदाशु मे ।
मण्डपाख्यानमखिलं येन बोधो विवर्धते ॥ १८ ॥
śrīrāma uvāca ,
sadbodhavṛddhaye brahmansamāsena vadāśu me ,
maṇḍapākhyānamakhilaṃ yena bodho vivardhate 18
18. śrīrāma uvāca sadbodhavṛddhaye brahman samāsena vada
āśu me maṇḍapākhyānam akhilam yena bodhaḥ vivardhate
18. śrīrāma uvāca.
brahman,
sadbodhavṛddhaye samāsena akhilam maṇḍapākhyānam me āśu vada,
yena bodhaḥ vivardhate.
18. Śrī Rāma said: "O Brahmin, please quickly tell me briefly the entire story of the pavilion, by which understanding (bodha) will increase."
श्रीवसिष्ठ उवाच ।
अभूदस्मिन्महीपीठे कुलपद्मो विकाशवान् ।
पद्मो नाम नृपः श्रीमान्बहुपुत्रो विवेकवान् ॥ १९ ॥
śrīvasiṣṭha uvāca ,
abhūdasminmahīpīṭhe kulapadmo vikāśavān ,
padmo nāma nṛpaḥ śrīmānbahuputro vivekavān 19
19. śrīvasiṣṭha uvāca abhūt asmin mahīpīṭhe kulapadmaḥ
vikāśavān padmaḥ nāma nṛpaḥ śrīmān bahuputraḥ vivekavān
19. śrīvasiṣṭha uvāca.
asmin mahīpīṭhe padmaḥ nāma śrīmān bahuputraḥ vivekavān vikāśavān kulapadmaḥ nṛpaḥ abhūt.
19. Śrī Vasiṣṭha said: "On this earth's surface (mahīpīṭha) there was a glorious and discerning king named Padma, who had many sons and shone brightly as the lotus (padma) of his lineage."
मर्यादापालनाम्भोधिर्द्विषत्तिमिरभास्करः ।
कान्ताकुमुदिनीचन्द्रो दोषतृणहुताशनः ॥ २० ॥
maryādāpālanāmbhodhirdviṣattimirabhāskaraḥ ,
kāntākumudinīcandro doṣatṛṇahutāśanaḥ 20
20. maryādāpālanāmbhodhiḥ dviṣattimirabhāskaraḥ
kāntākumudinicandraḥ doṣatṛṇahutāśanaḥ
20. maryādāpālanāmbhodhiḥ dviṣattimirabhāskaraḥ
kāntākumudinicandraḥ doṣatṛṇahutāśanaḥ
20. (King Padma was) like an ocean in upholding the established order (maryādā), a sun dispelling the darkness of his foes, a moon to the night-lotuses (kumudinī) of his beloved women, and a fire consuming the grass of vices.
मेरुर्विबुधवृन्दानां यशश्चन्द्रो भवार्णवे ।
सरः सद्गुणहंसानां कमलामलभास्करः ॥ २१ ॥
merurvibudhavṛndānāṃ yaśaścandro bhavārṇave ,
saraḥ sadguṇahaṃsānāṃ kamalāmalabhāskaraḥ 21
21. meruḥ vibudhavṛndānām yaśaḥ candraḥ bhavārṇave
saraḥ sadguṇahaṃsānām kamalāmalabhāskaraḥ
21. vibudhavṛndānām meruḥ,
bhavārṇave yaśaḥ candraḥ,
sadguṇahaṃsānām saraḥ,
kamalāmalabhāskaraḥ
21. (He was) like Mount Meru for the assemblies of the wise, a moon of fame in the ocean of transmigration (saṃsāra), a lake for the swans of good qualities, and a spotless sun to the lotuses of prosperity (kamala).
संग्रामवीरुत्पवनो मनोमातङ्गकेसरी ।
समस्तविद्यादयितः सर्वाश्चर्यगुणाकरः ॥ २२ ॥
saṃgrāmavīrutpavano manomātaṅgakesarī ,
samastavidyādayitaḥ sarvāścaryaguṇākaraḥ 22
22. saṃgrāmavīrutpavanaḥ manomātaṅgakesarī
samastavidyādayitaḥ sarvāścaryaguṇākaraḥ
22. saṃgrāmavīrutpavanaḥ manomātaṅgakesarī
samastavidyādayitaḥ sarvāścaryaguṇākaraḥ
22. He is a tempest to the weeds of battle, a lion controlling the elephant of the mind. He is beloved by all branches of knowledge and a source of all wondrous qualities.
सुरारिसागरक्षोभविलसन्मन्दराचलः ।
विलासपुष्पौघमधुः सौभाग्यकुसुमायुधः ॥ २३ ॥
surārisāgarakṣobhavilasanmandarācalaḥ ,
vilāsapuṣpaughamadhuḥ saubhāgyakusumāyudhaḥ 23
23. surārisāgarakṣobhavilasanmandarācalaḥ
vilāsapuṣpoghamadhuḥ saubhāgyakusumāyudhaḥ
23. surārisāgarakṣobhavilasanmandarācalaḥ
vilāsapuṣpoghamadhuḥ saubhāgyakusumāyudhaḥ
23. He is like the resplendent Mount Mandara that churns the ocean of hostile forces. He is the nectar to a multitude of charming flowers and the very god of love (kusumāyudha) of good fortune.
तस्यास्ति सुभगा भार्या लीला नाम विलासिनी ।
सर्वसौभाग्यवलिता कमलेवोदिताऽवनौ ॥ २५ ॥
tasyāsti subhagā bhāryā līlā nāma vilāsinī ,
sarvasaubhāgyavalitā kamalevoditā'vanau 25
25. tasya asti subhagā bhāryā līlā nāma vilāsinī
sarvasaubhāgavalitā kamalā iva uditā avanau
25. tasya līlā nāma subhagā vilāsinī bhāryā asti,
sarvasaubhāgavalitā,
kamalā iva avanau uditā.
25. He has a beautiful and charming wife named Lila. She is endowed with all auspicious qualities, as if the goddess Kamalā (kamalā) herself has manifested on earth.
सर्वानुवृत्तिललिता लीला मधुरभाषिणी ।
सानन्दमन्दचलिता द्वितीयेन्दूदयस्मिता ॥ २६ ॥
sarvānuvṛttilalitā līlā madhurabhāṣiṇī ,
sānandamandacalitā dvitīyendūdayasmitā 26
26. sarvānṛtti-lalitā līlā madhura-bhāṣiṇī
sānanda-manda-calitā dvitīya-indu-udaya-smitā
26. līlā sarvānṛtti-lalitā madhura-bhāṣiṇī
sānanda-manda-calitā dvitīya-indu-udaya-smitā
26. She, whose divine play (līlā) is charming in all her ways, speaks sweetly, moves slowly with joy, and smiles like the rising of a second moon.
लीलालतालास्यमरुत्साहसोत्साहकेशवः ।
सौजन्यकैरवशशी दुर्लीलावल्लिकानलः ॥ २७ ॥
līlālatālāsyamarutsāhasotsāhakeśavaḥ ,
saujanyakairavaśaśī durlīlāvallikānalaḥ 27
27. līlālatālāsyamarutsāhasotsāhakeśavaḥ
saujanyakairavaśaśī durlīlāvallikānalaḥ
27. līlālatālāsyamarutsāhasotsāhakeśavaḥ
saujanyakairavaśaśī durlīlāvallikānalaḥ
27. He is the wind that induces the graceful dance of the creeper of charm (līlā), and a lord (keśava) of courage and enthusiasm. He is the moon to the night-blooming lotuses (kairava) of generosity and the fire to the creepers of ill-deeds.
लताविलासकुन्दौघभासिनी रसशालिनी ।
प्रवालहस्ता पुष्पाभा मधुश्रीरिव देहिनी ॥ २८ ॥
latāvilāsakundaughabhāsinī rasaśālinī ,
pravālahastā puṣpābhā madhuśrīriva dehinī 28
28. latā-vilāsa-kunda-ogha-bhāsiṇī rasa-śālinī
pravāla-hastā puṣpa-ābhā madhu-śrīḥ iva dehinī
28. dehinī latā-vilāsa-kunda-ogha-bhāsiṇī rasa-śālinī
pravāla-hastā puṣpa-ābhā madhu-śrīḥ iva
28. She is embodied, shining like a cluster of jasmine flowers with creeper-like grace, full of charm, with hands like young sprouts, and a radiance like flowers, truly like the beauty of spring.
अवदाततनुः पुण्या स्पर्शनाह्लादकारिणी
गङ्गेव गां गता देहवती हंसविलासिनी ॥ २९ ॥
avadātatanuḥ puṇyā sparśanāhlādakāriṇī
gaṅgeva gāṃ gatā dehavatī haṃsavilāsinī 29
29. avadāta-tanuḥ puṇyā sparśana-āhlāda-kāriṇī
gaṅgā iva gām gatā dehavatī haṃsa-vilāsinī
29. dehavatī avadāta-tanuḥ puṇyā sparśana-āhlāda-kāriṇī
haṃsa-vilāsinī gām gatā gaṅgā iva
29. Having an embodied form, she has a pure body, is sacred, causes delight by her touch, and moves gracefully like a swan, like the Gaṅgā river descended to earth.
तस्य भूतलपुष्पेषोः सकलाह्लाददायिनः ।
परिचर्यां चिरं कर्तुमन्या रतिरिवोदिता ॥ ३० ॥
tasya bhūtalapuṣpeṣoḥ sakalāhlādadāyinaḥ ,
paricaryāṃ ciraṃ kartumanyā ratirivoditā 30
30. tasya bhūtala-puṣpa-iṣoḥ sakala-āhlāda-dāyinaḥ
paricaryām ciram kartum anyā ratiḥ iva uditā
30. anyā ratiḥ iva tasya bhūtala-puṣpa-iṣoḥ
sakala-āhlāda-dāyinaḥ paricaryām ciram kartum uditā
30. To perform service for a long time to that earthly Cupid, who bestows all joy, another Rati (Kāmadeva's wife) has arisen.
उद्विग्ने प्रोद्विग्ना मुदिते मुदिता समाकुलाकुलिते ।
प्रतिबिम्बसमा कान्ता संक्रुद्धे केवलं भीता ॥ ३१ ॥
udvigne prodvignā mudite muditā samākulākulite ,
pratibimbasamā kāntā saṃkruddhe kevalaṃ bhītā 31
31. udvigne prodvignā mudite muditā samākulākulite
pratibimbasamā kāntā saṃkruddhe kevalaṃ bhītā
31. kāntā pratibimbasamā udvigne prodvignā mudite
muditā samākulākulite saṃkruddhe kevalaṃ bhītā
31. The beloved (kāntā) was like a reflection. When he was agitated, she was greatly agitated. When he was delighted, she was delighted. When he was utterly bewildered, she became utterly bewildered. But when he was angry, she was merely afraid.

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 (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 (current chapter) 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