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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-2

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श्रीवसिष्ठ उवाच ।
इदमाकाशजाख्यानं श्रृणु श्रवणभूषणम् ।
उत्पत्त्याख्यं प्रकरणं येन राघव बुध्यसे ॥ १ ॥
śrīvasiṣṭha uvāca ,
idamākāśajākhyānaṃ śrṛṇu śravaṇabhūṣaṇam ,
utpattyākhyaṃ prakaraṇaṃ yena rāghava budhyase 1
1. śrīvasiṣṭhaḥ uvāca idam ākāśajākhyānam śṛṇu śravaṇabhūṣaṇam
utpattyākhyam prakaraṇam yena rāghava budhyase
1. śrīvasiṣṭhaḥ uvāca,
rāghava,
śravaṇabhūṣaṇam idam ākāśajākhyānam śṛṇu.
yena utpattyākhyam prakaraṇam budhyase.
1. Śrī Vasiṣṭha said: O Rāghava, listen to this beautiful narrative (ākhyāna) about Ākāśaja, which is an ornament for the ears. This is the section (prakaraṇa) called 'Origination' (utpatti), through which you will understand.
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अस्ति ह्याकाशजो नाम द्विजः परमधार्मिकः ।
ध्यानैकनिष्ठः सततं प्रजानां च हिते रतः ॥ २ ॥
asti hyākāśajo nāma dvijaḥ paramadhārmikaḥ ,
dhyānaikaniṣṭhaḥ satataṃ prajānāṃ ca hite rataḥ 2
2. asti hi ākāśajaḥ nāma dvijaḥ paramadhārmikaḥ
dhyānaikaniṣṭhaḥ satatam prajānām ca hite rataḥ
2. hi ākāśajaḥ nāma dvijaḥ paramadhārmikaḥ dhyānaikaniṣṭhaḥ satatam ca prajānām hite rataḥ asti.
2. Indeed, there exists a Brahmin (dvija) named Ākāśaja, who is supremely devoted to his natural law (dharma), constantly dedicated solely to meditation (dhyāna), and engaged in the welfare of all beings.
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स चिरं जीवति यदा तदा मृत्युरचिन्तयत् ।
सर्वाण्येव क्रमेणाह भूतान्यद्मि किलाक्षयः ॥ ३ ॥
sa ciraṃ jīvati yadā tadā mṛtyuracintayat ,
sarvāṇyeva krameṇāha bhūtānyadmi kilākṣayaḥ 3
3. sa ciram jīvati yadā tadā mṛtyuḥ acintayat
sarvāṇi eva krameṇa aham bhūtāni admi kila akṣayaḥ
3. yadā sa ciram jīvati,
tadā mṛtyuḥ acintayat: "aham kila akṣayaḥ; krameṇa eva sarvāṇi bhūtāni admi.
"
3. When that person lives for a long time, Death then contemplated, 'Indeed, I am imperishable; I devour all beings successively.'
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एनमाकाशजं विप्रं न कस्माद्भक्षयाम्यहम् ।
अत्र मे कुण्ठिता शक्तिः खङ्गधारा इवोपले ॥ ४ ॥
enamākāśajaṃ vipraṃ na kasmādbhakṣayāmyaham ,
atra me kuṇṭhitā śaktiḥ khaṅgadhārā ivopale 4
4. enam ākāśajam vipram na kasmāt bhakṣayāmi aham
atra me kuṇṭhitā śaktiḥ khaṅgadhārā iva upale
4. aham enam ākāśajam vipram kasmāt na bhakṣayāmi? atra me śaktiḥ upale khaṅgadhārā iva kuṇṭhitā (asti).
4. Why do I not devour this brahmin, born of the sky? Here, my power (śakti) is blunted, just like a sword's edge on a rock.
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इति संचिन्त्य तं हन्तुमगच्छत्तत्पुरं तदा ।
त्यजन्त्युद्यममुद्युक्ता न स्वकर्माणि केचन ॥ ५ ॥
iti saṃcintya taṃ hantumagacchattatpuraṃ tadā ,
tyajantyudyamamudyuktā na svakarmāṇi kecana 5
5. iti saṃcintya tam hantum agacchat tat puram tadā
tyajanti udyamam udyuktāḥ na sva karmāṇi ke cana
5. iti saṃcintya,
tadā (mṛtyuḥ) tam hantum tat puram agacchat.
hi,
udyuktāḥ ke cana sva karmāṇi udyamam na tyajanti.
5. Having thus pondered, Death then went to that city to kill him. For no diligent person abandons their own duties (karma).
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ततस्तत्सदनं यावन्मृत्युः प्रविशति स्वयम् ।
तावदेनं दहत्यग्निः कल्पान्तज्वलनोपमः ॥ ६ ॥
tatastatsadanaṃ yāvanmṛtyuḥ praviśati svayam ,
tāvadenaṃ dahatyagniḥ kalpāntajvalanopamaḥ 6
6. tataḥ tat sadanam yāvat mṛtyuḥ praviśati svayam
tāvat enam dahati agniḥ kalpāntajvalanopamaḥ
6. tataḥ yāvat mṛtyuḥ svayam tat sadanam praviśati,
tāvat kalpāntajvalanopamaḥ agniḥ enam dahati.
6. As soon as Death himself enters that dwelling, at that very moment, a fire, comparable to the conflagration at the end of an eon (kalpa), burns him.
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अग्निज्वालामहामालां विदार्यान्तर्गतो ह्यसौ ।
द्विजं दृष्ट्वा समादातुं हस्तेनैच्छत्प्रयत्नतः ॥ ७ ॥
agnijvālāmahāmālāṃ vidāryāntargato hyasau ,
dvijaṃ dṛṣṭvā samādātuṃ hastenaicchatprayatnataḥ 7
7. agnijvālāmahāmālām vidārya antargataḥ hi asau
dvijam dṛṣṭvā samādātum hastena aicchat prayatnataḥ
7. asau hi agnijvālāmahāmālām vidārya antargataḥ
dvijam dṛṣṭvā hastena samādātum prayatnataḥ aicchat
7. Indeed, having torn through the great garland of fire flames and entered inside, he saw the brahmin and desired to seize him with his hand, making a determined effort.
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नचाशकत्पुरो दृष्टमपि हस्तशतैर्द्विजम् ।
बलवानप्यवष्टब्धुं संकल्पपुरुषं यथा ॥ ८ ॥
nacāśakatpuro dṛṣṭamapi hastaśatairdvijam ,
balavānapyavaṣṭabdhuṃ saṃkalpapuruṣaṃ yathā 8
8. na ca aśakat puraḥ dṛṣṭam api hastaśataiḥ dvijam
balavān api avaṣṭabdhum saṃkalpapuruṣam yathā
8. ca [saḥ] balavān api puraḥ dṛṣṭam dvijam hastaśataiḥ avaṣṭabdhum na aśakat,
yathā saṃkalpapuruṣam [na śakyate]
8. Even though strong, he was unable to seize the brahmin, who was seen right in front of him, even with hundreds of hands, just as one cannot grasp a being made of pure resolve (saṃkalpa puruṣa).
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अथागत्य यमं मृत्युरपृच्छत्संशयच्छिदम् ।
किमित्यहं न शक्नोमि भोक्तुमाकाशजं विभो ॥ ९ ॥
athāgatya yamaṃ mṛtyurapṛcchatsaṃśayacchidam ,
kimityahaṃ na śaknomi bhoktumākāśajaṃ vibho 9
9. atha āgatya yamam mṛtyuḥ apṛcchat saṃśayacchidam
kim iti aham na śaknomi bhoktum ākāśajam vibho
9. atha mṛtyuḥ saṃśayacchidam yamam āgatya apṛcchat,
“vibho! aham ākāśajam bhoktum na śaknomi iti kim?”
9. Then Death (mṛtyu), having come to Yama, the dispeller of doubts, asked, "O Lord, why am I unable to consume this 'sky-born' (ākāśaja) one?"
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यम उवाच ।
मृत्यो न किंचिच्छक्तस्त्वमेको मारयितुं बलात् ।
मारणीयस्य कर्माणि तत्कर्तृणीति नेतरत् ॥ १० ॥
yama uvāca ,
mṛtyo na kiṃcicchaktastvameko mārayituṃ balāt ,
māraṇīyasya karmāṇi tatkartṛṇīti netarat 10
10. yamaḥ uvāca mṛtyo na kiṃcit śaktaḥ tvam ekaḥ mārayitum
balāt māraṇīyasya karmāṇi tatkartṛṇi iti na itarat
10. yamaḥ uvāca,
“mṛtyo! tvam ekaḥ balāt kiṃcit mārayitum na śaktaḥ.
māraṇīyasya karmāṇi tatkartṛṇi iti,
na itarat.
”
10. Yama said: "O Death, you alone are not capable of killing anyone by force. It is the actions (karma) of the one to be killed that are the agents of that killing, not anything else."
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तस्मादेतस्य विप्रस्य मारणीयस्य यत्नतः ।
कर्माण्यन्विष्य तेषां त्वं साहाय्येनैनमत्स्यसि ॥ ११ ॥
tasmādetasya viprasya māraṇīyasya yatnataḥ ,
karmāṇyanviṣya teṣāṃ tvaṃ sāhāyyenainamatsyasi 11
11. tasmāt etasya viprasya māraṇīyasya yatnataḥ
karmāṇi anviṣya teṣām tvam sāhāyyena enam atsyasi
11. tasmāt tvam māraṇīyasya etasya viprasya karmāṇi
yatnataḥ anviṣya teṣām sāhāyyena enam atsyasi
11. Therefore, having diligently investigated the past deeds (karma) of this Brahmin who is destined to die, you will destroy him with the help of those very deeds.
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ततः स मृत्युर्बभ्राम तत्कर्मान्वेषणादृतः ।
मण्डलानि दिगन्तांश्च सरांसि सरितो दिशः ॥ १२ ॥
tataḥ sa mṛtyurbabhrāma tatkarmānveṣaṇādṛtaḥ ,
maṇḍalāni digantāṃśca sarāṃsi sarito diśaḥ 12
12. tataḥ saḥ mṛtyuḥ babhrāma tat-karma-anveṣaṇa-ādṛtaḥ
maṇḍalāni digantān ca sarāṃsi saritaḥ diśaḥ
12. tataḥ saḥ mṛtyuḥ tat-karma-anveṣaṇa-ādṛtaḥ
maṇḍalāni digantān ca sarāṃsi saritaḥ diśaḥ babhrāma
12. Then that Death (mṛtyu), resolute in the search for his (the Brahmin's) deeds (karma), wandered through regions, horizons, lakes, rivers, and directions.
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वनजङ्गलजालानि शैलानब्धितटानि च ।
द्वीपान्तराण्यरण्यानि नगराणि पुराणि च ॥ १३ ॥
vanajaṅgalajālāni śailānabdhitaṭāni ca ,
dvīpāntarāṇyaraṇyāni nagarāṇi purāṇi ca 13
13. vana-jaṅgala-jālāni śailān abdhi-taṭāni ca
dvīpa-antarāṇi araṇyāni nagarāṇi purāṇi ca
13. vana-jaṅgala-jālāni śailān abdhi-taṭāni ca
dvīpa-antarāṇi araṇyāni nagarāṇi purāṇi ca
13. He wandered through dense forests, mountains, coastlines, islands, wildernesses, cities, and towns.
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ग्रामाण्यखिलराष्ट्राणि देशान्तर्गहनानि च ।
एवं भूमण्डलं भ्रान्त्वा न कुतश्चित्स कानिचित् ॥ १४ ॥
grāmāṇyakhilarāṣṭrāṇi deśāntargahanāni ca ,
evaṃ bhūmaṇḍalaṃ bhrāntvā na kutaścitsa kānicit 14
14. grāmāṇi akhila-rāṣṭrāṇi deśa-antara-gahanāni ca
evam bhūmaṇḍalam bhrāntvā na kutaścit saḥ kānicit
14. grāmāṇi akhila-rāṣṭrāṇi deśa-antara-gahanāni ca.
evam saḥ bhūmaṇḍalam bhrāntvā kutaścit kānicit na
14. He wandered through villages, all nations, and the remote, intricate parts of countries. Thus, having traversed the entire globe (bhūmaṇḍala), he could not find any (of the Brahmin's deeds) from anywhere.
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तान्याकाशजकर्माणि लब्धवान्मृत्युरुद्यतः ।
वन्ध्यापुत्रमिव प्राज्ञः संकल्पाद्रिमिवापरः ॥ १५ ॥
tānyākāśajakarmāṇi labdhavānmṛtyurudyataḥ ,
vandhyāputramiva prājñaḥ saṃkalpādrimivāparaḥ 15
15. tāni ākāśajakarmāṇi labdhavān mṛtyuḥ udyataḥ
vandhyāputram iva prājñaḥ saṅkalpādrim iva aparaḥ
15. mṛtyuḥ udyataḥ tāni ākāśajakarmāṇi labdhavān
prājñaḥ vandhyāputram iva aparaḥ saṅkalpādrim iva
15. Death, though eager, sought to grasp those deeds (karma) of Ākāśaja. Yet, for him, they were as non-existent as the son of a barren woman is to a wise person, or as intangible as a mountain formed of mere intention is to another.
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समपृच्छदथागत्य यमं सर्वार्थकोविदम् ।
परायणं हि प्रभवः संदेहेष्वनुजीविनाम् ॥ १६ ॥
samapṛcchadathāgatya yamaṃ sarvārthakovidam ,
parāyaṇaṃ hi prabhavaḥ saṃdeheṣvanujīvinām 16
16. sam apṛcchat atha āgatya yamam sarvārthakovidam
parāyaṇam hi prabhavaḥ saṃdeheṣu anujīvinām
16. atha āgatya sarvārthakovidam yamam sam apṛcchat
hi anujīvinām saṃdeheṣu prabhavaḥ parāyaṇam
16. Then, having arrived, he questioned Yama, who was skilled in all matters. For indeed, powerful individuals are the ultimate refuge for their dependents in times of doubt.
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मृत्युरुवाच ।
आकाशजस्य कर्माणि क्व स्थितानि वद प्रभो ।
धर्मराजोऽथ संचिन्त्य सुचिरं प्रोक्तवानिदम् ॥ १७ ॥
mṛtyuruvāca ,
ākāśajasya karmāṇi kva sthitāni vada prabho ,
dharmarājo'tha saṃcintya suciraṃ proktavānidam 17
17. mṛtyuḥ uvāca ākāśajasya karmāṇi kva sthitāni vada prabho
dharmarājaḥ atha saṃcintya suciram proktavān idam
17. mṛtyuḥ uvāca - prabho,
ākāśajasya karmāṇi kva sthitāni? vada.
atha dharmarājaḥ suciram saṃcintya idam proktavān.
17. Death asked, "O Lord, where are the deeds (karma) of Ākāśaja located? Please tell me." Then the King of Dharma (dharmarāja), having pondered for a very long time, spoke these words.
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धर्मराज उवाच ।
आकाशजस्य कर्माणि मृत्यो सन्ति न कानिचित् ।
एष आकाशजो विप्रो जातः खादेव केवलात् ॥ १८ ॥
dharmarāja uvāca ,
ākāśajasya karmāṇi mṛtyo santi na kānicit ,
eṣa ākāśajo vipro jātaḥ khādeva kevalāt 18
18. dharmarājaḥ uvāca ākāśajasya karmāṇi mṛtyo santi na
kānicit eṣaḥ ākāśajaḥ vipraḥ jātaḥ khāt eva kevalāt
18. dharmarājaḥ uvāca - mṛtyo,
ākāśajasya kānicit karmāṇi na santi.
eṣaḥ ākāśajaḥ vipraḥ kevalāt khāt eva jātaḥ.
18. The King of Dharma (dharmarāja) said: "O Death (mṛtyo), Ākāśaja has no deeds (karma) whatsoever. This Ākāśaja, who is a Brahmin, was born solely from space (kha) itself."
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आकाशादेव यो जातः स व्योमैवामलं भवेत् ।
सहकारीणि नो सन्ति न कर्माण्यस्य कानिचित् ॥ १९ ॥
ākāśādeva yo jātaḥ sa vyomaivāmalaṃ bhavet ,
sahakārīṇi no santi na karmāṇyasya kānicit 19
19. ākāśāt eva yaḥ jātaḥ saḥ vyoma iva amalam bhavet
| sahakārīṇi no santi na karmāṇi asya kānicit ||
19. yaḥ ākāśāt eva jātaḥ,
saḥ vyoma iva amalam bhavet asya sahakārīṇi na santi,
kānicit karmāṇi api na (santi)
19. One who is born from space (ākāśa) itself becomes spotless like space (vyoma). For such a being, there are no assisting factors, nor are there any actions (karma) whatsoever.
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संबन्धः प्राक्तनेनास्य न मनागपि कर्मणा ।
अस्ति वन्ध्यासुतस्येव तथाऽजाताकृतेरिव ॥ २० ॥
saṃbandhaḥ prāktanenāsya na manāgapi karmaṇā ,
asti vandhyāsutasyeva tathā'jātākṛteriva 20
20. sambandhaḥ prāktanena asya na manāk api karmaṇā |
asti vandhyāsutasya iva tathā ajātaākṛteḥ iva ||
20. asya prāktanena karmaṇā manāk api sambandhaḥ na (saḥ) vandhyāsutasya iva,
tathā ajātaākṛteḥ iva asti
20. He has no connection whatsoever, not even a slight one, with previous actions (karma). His situation is like that of the son of a barren woman or a form that has never come into existence.
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कारणानामभावेन तस्मादाकाशमेव सः ।
नैतस्य पूर्वकर्मास्ति नभसीव महाद्रुमः ॥ २१ ॥
kāraṇānāmabhāvena tasmādākāśameva saḥ ,
naitasya pūrvakarmāsti nabhasīva mahādrumaḥ 21
21. kāraṇānām abhāvena tasmāt ākāśam eva saḥ | na
etasya pūrvakarma asti nabhasī iva mahādrumaḥ ||
21. tasmāt kāraṇānām abhāvena saḥ ākāśam eva (asti) nabhasī mahādrumaḥ iva,
etasya pūrvakarma na asti
21. Therefore, because of the absence of causes, he is indeed space (ākāśa). He has no prior actions (karma), just as there is no mighty tree in the sky.
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नैतदस्यावशं चित्तमभावात्पूर्वकर्मणाम् ।
अद्य तावदनेनाद्यं न किंचित्कर्म संचितम् ॥ २२ ॥
naitadasyāvaśaṃ cittamabhāvātpūrvakarmaṇām ,
adya tāvadanenādyaṃ na kiṃcitkarma saṃcitam 22
22. na etasya avaśam cittam abhāvāt pūrvakarmaṇām |
adya tāvat anena adyam na kiñcit karma sañcitam ||
22. pūrvakarmaṇām abhāvāt etasya cittam na avaśam (asti)
adya tāvat anena adyam kiñcit karma na sañcitam
22. This mind (citta) of his is not uncontrolled (avaśa) because of the absence of previous actions (karma). And today, by him, no action (karma) whatsoever has been accumulated.
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एवमाकाशकोशात्मा विशदाकाशरूपिणि ।
स्वकारणे स्थितो नित्यः कारणानि न कानिचित् ॥ २३ ॥
evamākāśakośātmā viśadākāśarūpiṇi ,
svakāraṇe sthito nityaḥ kāraṇāni na kānicit 23
23. evam ākāśakośātmā viśadākāśarūpiṇi
svakāraṇe sthitaḥ nityaḥ kāraṇāni na kānicit
23. evam ākāśakośātmā nityaḥ svakāraṇe viśadākāśarūpiṇi sthitaḥ,
kāraṇāni kānicit na.
23. Thus, the eternal Self (ātman), whose essence (ātman) is like a sheath of space, remains ever situated in its own cause, which is pure and of the nature of space. There are no causes whatsoever for it.
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प्राक्तनानि न सन्त्यस्य कर्माण्यद्य करोति नो ।
किंचिदप्येवमेषोऽत्र विज्ञानाकाशमात्रकः ॥ २४ ॥
prāktanāni na santyasya karmāṇyadya karoti no ,
kiṃcidapyevameṣo'tra vijñānākāśamātrakaḥ 24
24. prāktanāni na santi asya karmāṇi adya karoti na
u kiñcit api evam eṣaḥ atra vijñānākāśamātrakaḥ
24. asya prāktanāni karmāṇi na santi,
adya api kiñcit na u karoti.
evam eṣaḥ atra vijñānākāśamātrakaḥ.
24. No past actions (karma) exist for him, nor does he perform any actions (karma) today. Thus, this one here is merely the expanse of consciousness (vijñānākāśa).
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प्राणस्पन्दोऽस्य यत्कर्म लक्ष्यते चास्मदादिभिः ।
दृश्यतेऽस्माभिरेव तन्न त्वस्यास्त्यत्र कर्मधीः ॥ २५ ॥
prāṇaspando'sya yatkarma lakṣyate cāsmadādibhiḥ ,
dṛśyate'smābhireva tanna tvasyāstyatra karmadhīḥ 25
25. prāṇaspandaḥ asya yat karma lakṣyate ca asmadādibhiḥ
dṛśyate asmābhiḥ eva tat na tu asya asti atra karmadhīḥ
25. asya yat prāṇaspandaḥ karma ca asmadādibhiḥ lakṣyate,
tat asmābhiḥ eva dṛśyate.
tu asya atra karmadhīḥ na asti.
25. Whatever vital movement (prāṇaspanda) of him is perceived as action (karma) by us and others, that is indeed seen by us alone. But for him, there is no intention of action (karma-dhī) in this regard.
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संस्थिता भावयन्तीव चिद्रूपैव परात्पदात् ।
भिन्नमाकारमात्मीयं चित्स्तम्भे शालभञ्जिका ॥ २६ ॥
saṃsthitā bhāvayantīva cidrūpaiva parātpadāt ,
bhinnamākāramātmīyaṃ citstambhe śālabhañjikā 26
26. saṃsthitā bhāvayantī iva cidrūpā eva parāt padāt
bhinnam ākāram ātmīyam citstambhe śālabhañjikā
26. cidrūpā eva saṃsthitā,
parāt padāt ātmīyam bhinnam ākāram bhāvayantī iva.
citstambhe śālabhañjikā.
26. Residing as pure consciousness (cit) itself, it appears to manifest its own distinct forms from the supreme state, just like a carved figure (śālabhañjikā) on a pillar of consciousness (cit-stambha).
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तथैव परमार्थात्सखात्मभूतः स्थितो द्विजः ।
यथा द्रवत्वं पयसि शून्यत्वं च यथाम्बरे ॥ २७ ॥
tathaiva paramārthātsakhātmabhūtaḥ sthito dvijaḥ ,
yathā dravatvaṃ payasi śūnyatvaṃ ca yathāmbare 27
27. tathā eva paramārthāt sakhā ātma-bhūtaḥ sthitaḥ dvijaḥ
yathā dravatvam payasi śūnyatvam ca yathā ambare
27. yathā dravatvam payasi ca yathā ambare śūnyatvam,
tathā eva paramārthāt sakhā ātma-bhūtaḥ dvijaḥ sthitaḥ.
27. Just as liquidity is present in water and emptiness in the sky, so too, from the perspective of ultimate reality, the enlightened one (dvija) exists as an intimate companion, having become the Self (ātman).
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स्पन्दत्वं च यथा वायोस्तथैष परमे पदे ।
कर्माण्यद्यतनान्यस्य संचितानि न सन्ति हि ॥ २८ ॥
spandatvaṃ ca yathā vāyostathaiṣa parame pade ,
karmāṇyadyatanānyasya saṃcitāni na santi hi 28
28. spandatvam ca yathā vāyoḥ tathā eṣa parame pade
karmāṇi adyatanāni asya sañcitāni na santi hi
28. ca yathā vāyoḥ spandatvam,
tathā eṣa parame pade.
asya adyatanāni karmāṇi,
sañcitāni ca (karmāṇi) na santi hi.
28. And just as vibration is inherent in the wind, so too this (enlightened one) resides in the supreme state. Indeed, neither his current actions (karma) nor his accumulated past actions (karma) exist (for him in terms of binding effect).
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न पूर्वाण्येष तेनेह न संसारवशं गतः ।
सहकारिकारणानामभावे यः प्रजायते ॥ २९ ॥
na pūrvāṇyeṣa teneha na saṃsāravaśaṃ gataḥ ,
sahakārikāraṇānāmabhāve yaḥ prajāyate 29
29. na pūrvāṇi eṣa tena iha na saṃsāra-vaśam gataḥ
saha-kāri-kāraṇānām abhāve yaḥ pra-jāyate
29. eṣa iha tena na pūrvāṇi,
na saṃsāra-vaśam gataḥ.
yaḥ saha-kāri-kāraṇānām abhāve pra-jāyate.
29. This (enlightened one) does not possess past actions (karma) here, nor has he fallen under the sway of transmigration (saṃsāra). That which arises in the absence of contributing causes...
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नासौ स्वकारणाद्भिन्नो भवतीत्यनुभूयते ।
कारणानामभावेन तस्मादेष स्वयंभवः ॥ ३० ॥
nāsau svakāraṇādbhinno bhavatītyanubhūyate ,
kāraṇānāmabhāvena tasmādeṣa svayaṃbhavaḥ 30
30. na asau sva-kāraṇāt bhinnaḥ bhavati iti anubhūyate
kāraṇānām abhāvena tasmāt eṣa svayam-bhavaḥ
30. asau sva-kāraṇāt bhinnaḥ na bhavati iti anubhūyate.
tasmāt kāraṇānām abhāvena eṣa svayam-bhavaḥ.
30. It is experienced that what arises without external causes does not become distinct from its own cause. Therefore, due to the absence of (such external) causes, this (Self or enlightened one) is self-existent.
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कर्ता न पूर्वं नाप्यद्य कथमाक्रम्यते वद ।
यदैष कल्पनां बुद्ध्या मृतिनाम्नीं करिष्यति ॥ ३१ ॥
kartā na pūrvaṃ nāpyadya kathamākramyate vada ,
yadaiṣa kalpanāṃ buddhyā mṛtināmnīṃ kariṣyati 31
31. kartā na pūrvam na api adya katham ākramyate vada
yadā eṣa kalpanām buddhyā mṛtināmnīm kariṣyati
31. vada kartā pūrvam na adya api na katham ākramyate
yadā eṣa buddhyā mṛtināmnīm kalpanām kariṣyati
31. Tell me, how is the agent (kartā) assailed, neither before nor now? It is when this one (the agent) forms the conception named 'death' with his intellect (buddhi) that he will be assailed.
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पृथ्व्यादिमानयमहमिति यस्य च निश्चयः ।
स पार्थिवो भवत्याशु ग्रहीतुं स च शक्यते ॥ ३२ ॥
pṛthvyādimānayamahamiti yasya ca niścayaḥ ,
sa pārthivo bhavatyāśu grahītuṃ sa ca śakyate 32
32. pṛthvyādimān ayam aham iti yasya ca niścayaḥ sa
pārthivaḥ bhavati āśu grahītum sa ca śakyate
32. ca yasya ayam aham iti pṛthvyādimān niścayaḥ sa
āśu pārthivaḥ bhavati ca sa grahītum śakyate
32. And he who has the firm conviction, 'I am this (self) endowed with earth (pṛthvī) and other elements,' that person quickly becomes earthly, and he can be grasped (or perceived).
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पृथ्व्यादिकलनाभावादेष विप्रो न रूपवान् ।
दृढरज्ज्वेव गगनं ग्रहीतुं नैव युज्यते ॥ ३३ ॥
pṛthvyādikalanābhāvādeṣa vipro na rūpavān ,
dṛḍharajjveva gaganaṃ grahītuṃ naiva yujyate 33
33. pṛthvyādikalanābhāvāt eṣa vipraḥ na rūpavān
dṛḍharajjvā iva gamanam grahītum na eva yujyate
33. pṛthvyādikalanābhāvāt eṣa vipraḥ rūpavān na
dṛḍharajjvā iva gamanam grahītum na eva yujyate
33. Because there is no conceptualization (kalpanā) of earth (pṛthvī) and other elements, this wise one (vipra) is not endowed with form. Indeed, it is not possible to grasp him, just as the sky (gagana) cannot be held by a strong rope.
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मृत्युरुवाच ।
भगवञ्जायते शून्यात्कथं नाम वदेति मे ।
पृथ्व्यादयः कथं सन्ति न सन्ति वद वा कथम् ॥ ३४ ॥
mṛtyuruvāca ,
bhagavañjāyate śūnyātkathaṃ nāma vadeti me ,
pṛthvyādayaḥ kathaṃ santi na santi vada vā katham 34
34. mṛtyuḥ uvāca bhagavan jāyate śūnyāt katham nāma vada
iti me pṛthvyādayaḥ katham santi na santi vada vā katham
34. mṛtyuḥ uvāca bhagavan me vada katham nāma śūnyāt jāyate
ca vada katham pṛthvyādayaḥ santi vā katham na santi
34. Death said: 'O revered one (bhagavan), tell me, how indeed does it arise from emptiness (śūnya)? And tell me how the earth (pṛthvī) and other elements exist, or how they do not exist.'
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यम उवाच ।
न कदाचन जातोऽसौ न च नास्ति कदाचन ।
द्विजः केवलविज्ञानभामात्रं तत्तथा स्थितः ॥ ३५ ॥
yama uvāca ,
na kadācana jāto'sau na ca nāsti kadācana ,
dvijaḥ kevalavijñānabhāmātraṃ tattathā sthitaḥ 35
35. yamaḥ uvāca | na kadācana jātaḥ asau na ca na asti kadācana
| dvijaḥ kevala-vijñāna-bhā-mātraṃ tat tathā sthitaḥ ||
35. yamaḥ uvāca asau na kadācana jātaḥ.
ca na kadācana na asti.
dvijaḥ tat kevala-vijñāna-bhā-mātraṃ tathā sthitaḥ.
35. Yama said: "This [self] (ātman) is never born, nor does it ever cease to exist. The twice-born (dvija), which is merely the essence of pure consciousness (vijñāna) and light, is thus eternally established."
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महाप्रलयसंपत्तौ न किंचिदवशिष्यते ।
ब्रह्मास्ते शान्तमजरमनन्तात्मैव केवलम् ॥ ३६ ॥
mahāpralayasaṃpattau na kiṃcidavaśiṣyate ,
brahmāste śāntamajaramanantātmaiva kevalam 36
36. mahāpralaya-sampattau na kiñcit avaśiṣyate | brahma
āste śāntam ajaram ananta-ātmā eva kevalam ||
36. mahāpralaya-sampattau na kiñcit avaśiṣyate.
brahma śāntam ajaram ananta-ātmā eva kevalam āste.
36. At the onset of the great cosmic dissolution, nothing whatsoever remains. (Brahman) exists as the tranquil, undecaying, and indeed merely the infinite Self (ātman).
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शून्यं नित्योदितं सूक्ष्मं निरुपाधि परं स्थितम् ।
तदा तदनु येनास्य निकटेऽद्रिनिभं महः ॥ ३७ ॥
śūnyaṃ nityoditaṃ sūkṣmaṃ nirupādhi paraṃ sthitam ,
tadā tadanu yenāsya nikaṭe'drinibhaṃ mahaḥ 37
37. śūnyam nitya-uditam sūkṣmam nirupādhi param sthitam
| tadā tadanu yena asya nikaṭe adri-nibham mahaḥ ||
37. śūnyam nitya-uditam sūkṣmam nirupādhi param sthitam.
tadā tadanu yena asya nikaṭe adri-nibham mahaḥ.
37. It is formless (śūnyam), eternally manifest, subtle, unconditioned (nirupādhi), and established as supreme. Then, by what means, after this [state], a mountain-like splendor (mahaḥ) [appears] near it.
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संविन्मात्रस्वभावत्वाद्देहोऽहमिति चेतति ।
काकतालीयवद्भ्रान्तमाकारं तेन पश्यति ॥ ३८ ॥
saṃvinmātrasvabhāvatvāddeho'hamiti cetati ,
kākatālīyavadbhrāntamākāraṃ tena paśyati 38
38. saṃvit-mātra-svabhāvatvāt dehaḥ aham iti cetati
| kākatālīyavat bhrāntam ākāram tena paśyati ||
38. saṃvit-mātra-svabhāvatvāt dehaḥ aham iti cetati.
tena kākatālīyavat bhrāntam ākāram paśyati.
38. Although its intrinsic nature (svabhāva) is pure consciousness (saṃvit), [the Self] mistakenly thinks, 'I am the body.' Because of this, it perceives forms (ākāra) erroneously, like an accidental happening (kākatālīya).
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स एष ब्राह्मणस्तस्मिन्सर्गादावम्बरोदरे ।
निर्विकल्पश्चिदाकाशरूपमास्थाय संस्थितः ॥ ३९ ॥
sa eṣa brāhmaṇastasminsargādāvambarodare ,
nirvikalpaścidākāśarūpamāsthāya saṃsthitaḥ 39
39. sa eṣaḥ brāhmaṇaḥ tasmin sargādau ambara-udare
nirvikalpaḥ cit-ākāśa-rūpam āsthāya saṃsthitaḥ
39. saḥ eṣaḥ brāhmaṇaḥ nirvikalpaḥ sargādau tasmin
ambara-udare cit-ākāśa-rūpam āsthāya saṃsthitaḥ
39. This very cosmic being (brahman), undifferentiated, remained established at the beginning of creation within the cosmic expanse, having assumed the form of consciousness-space.
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नास्य देहो न कर्माणि न कर्तृत्वं न वासना ।
एष शुद्धचिदाकाशो विज्ञानघन आततः ॥ ४० ॥
nāsya deho na karmāṇi na kartṛtvaṃ na vāsanā ,
eṣa śuddhacidākāśo vijñānaghana ātataḥ 40
40. na asya dehaḥ na karmāṇi na kartṛtvam na vāsanā
| eṣaḥ śuddha-cit-ākāśaḥ vijñāna-ghanaḥ ātataḥ
40. asya dehaḥ na,
karmāṇi na,
kartṛtvam na,
vāsanā na eṣaḥ śuddha-cit-ākāśaḥ vijñāna-ghanaḥ ātataḥ
40. He has no body, no actions (karma), no doership, and no latent tendencies (vāsanā). This pure consciousness-space is a dense mass of knowledge, all-pervading.
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प्राक्तनं वासनाजालं किंचिदस्य न विद्यते ।
केवलं व्योमरूपस्य भारूपस्येव तेजसः ॥ ४१ ॥
prāktanaṃ vāsanājālaṃ kiṃcidasya na vidyate ,
kevalaṃ vyomarūpasya bhārūpasyeva tejasaḥ 41
41. prāktanam vāsanā-jālam kiñcit asya na vidyate
| kevalam vyoma-rūpasya bhā-rūpasya iva tejasaḥ
41. asya prāktanam vāsanā-jālam kiñcit na vidyate
kevalam vyoma-rūpasya bhā-rūpasya tejasaḥ iva
41. For him, no previous network of latent tendencies (vāsanā) exists at all. He is merely of the nature of space, similar to the radiant light (tejas) in its intrinsic form.
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वेदनामात्रसंशान्तावीदृशोऽपि न दृश्यते ।
तस्माद्यथा चिदाकाशस्तथा तत्प्रतिपत्तयः ॥ ४२ ॥
vedanāmātrasaṃśāntāvīdṛśo'pi na dṛśyate ,
tasmādyathā cidākāśastathā tatpratipattayaḥ 42
42. vedanā-mātra-saṃśāntau īdṛśaḥ api na dṛśyate |
tasmāt yathā cit-ākāśaḥ tathā tat-pratipattayaḥ
42. vedanā-mātra-saṃśāntau īdṛśaḥ api na dṛśyate
tasmāt yathā cit-ākāśaḥ tathā tat-pratipattayaḥ
42. Even such a state is not perceived when perception itself is completely calmed. Therefore, just as consciousness is like space, so too are its realizations.
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कुतः किलात्र पृथ्व्यादेः कीदृशः संभवः कथम् ।
एतदाक्रमणे मृत्यो तस्मान्मा यत्नवान्भव ॥ ४३ ॥
kutaḥ kilātra pṛthvyādeḥ kīdṛśaḥ saṃbhavaḥ katham ,
etadākramaṇe mṛtyo tasmānmā yatnavānbhava 43
43. kutaḥ kila atra pṛthvyādeḥ kīdṛśaḥ saṃbhavaḥ katham
etat ākramaṇe mṛtyo tasmāt mā yatnavān bhava
43. mṛtyo kila atra pṛthvyādeḥ saṃbhavaḥ kutaḥ kīdṛśaḥ
katham tasmāt etat ākramaṇe mā yatnavān bhava
43. O Death, from where did this earth and other elements truly originate? Of what nature are they, and how did they come into being? Therefore, do not exert yourself in attacking them.
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ग्रहीतुं युज्यते व्योम न कदाचन केनचित् ।
श्रुत्वैतद्विस्मितो मृत्युर्जगाम निजमन्दिरम् ॥ ४४ ॥
grahītuṃ yujyate vyoma na kadācana kenacit ,
śrutvaitadvismito mṛtyurjagāma nijamandiram 44
44. grahītum yujyate vyoma na kadācana kenacit
śrutvā etat vismitaḥ mṛtyuḥ jagāma nija mandiram
44. kenacit kadācana vyoma grahītum na yujyate etat
śrutvā vismitaḥ mṛtyuḥ nija mandiram jagāma
44. Space (vyoma) can never be grasped by anyone. Hearing this, Death (mṛtyu), astonished, returned to his own abode.
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श्रीराम उवाच ।
ब्रह्मैष कथितो देवस्त्वया मे प्रपितामहः ।
स्वयंभूरज एकात्मा विज्ञानात्मेति मे मतिः ॥ ४५ ॥
śrīrāma uvāca ,
brahmaiṣa kathito devastvayā me prapitāmahaḥ ,
svayaṃbhūraja ekātmā vijñānātmeti me matiḥ 45
45. śrīrāma uvāca brahmā eṣaḥ kathitaḥ devaḥ tvayā me
prapitāmahaḥ svayambhūḥ ajaḥ ekātmā vijñānātmā iti me matiḥ
45. śrīrāma uvāca tvayā me prapitāmahaḥ eṣaḥ brahmā devaḥ
kathitaḥ svayambhūḥ ajaḥ ekātmā vijñānātmā iti me matiḥ
45. Śrī Rāma said: 'This Brahmā, my great-grandfather, has been described by you as a deity (deva). My understanding (mati) is that he is self-born (svayambhū), unborn (aja), the one Self (ekātman), and pure consciousness (vijñānātman).'
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श्रीवसिष्ठ उवाच ।
एवमेतन्मया राम ब्रह्मैष कथितस्तव ।
विवादमकरोन्मृत्युर्यमेनैतत्कृते पुरा ॥ ४६ ॥
śrīvasiṣṭha uvāca ,
evametanmayā rāma brahmaiṣa kathitastava ,
vivādamakaronmṛtyuryamenaitatkṛte purā 46
46. śrīvasiṣṭha uvāca evam etat mayā rāma brahmā eṣaḥ
kathitaḥ tava vivādam akarot mṛtyuḥ yamena etat kṛte purā
46. śrīvasiṣṭha uvāca rāma mayā tava etat eṣaḥ brahmā evam
kathitaḥ purā mṛtyuḥ yamena etat kṛte vivādam akarot
46. Śrī Vasiṣṭha said: 'O Rāma, I have indeed told you about this Brahmā in this manner. Formerly, Death (mṛtyu) had a dispute with Yama (Yama) concerning this (matter).'
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मन्वन्तरे सर्वभक्षो यदा मृत्युर्हरन्प्रजाः ।
बलमेत्यब्जजाक्रान्तावारम्भमकरोत्स्वयम् ॥ ४७ ॥
manvantare sarvabhakṣo yadā mṛtyurharanprajāḥ ,
balametyabjajākrāntāvārambhamakarotsvayam 47
47. manvantare sarvabhakṣaḥ yadā mṛtyuḥ haran prajāḥ
balam etya abjajākrantau ārambham akarot svayam
47. yadā manvantare sarvabhakṣaḥ mṛtyuḥ prajāḥ haran
balam etya abjajākrantau svayam ārambham akarot
47. When, during a Manvantara, Death, the all-devourer, seized creatures, he himself, having gained strength, initiated (this destruction), while two (entities) were attacked by Brahmā.
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तदैव धर्मराजेन यमेनाश्वनुशासितः ।
यदेव क्रियते नित्यं रतिस्तत्रैव जायते ॥ ४८ ॥
tadaiva dharmarājena yamenāśvanuśāsitaḥ ,
yadeva kriyate nityaṃ ratistatraiva jāyate 48
48. tadaiva dharmarājena yamena aśu anuśāsitaḥ
yat eva kriyate nityam ratiḥ tatra eva jāyate
48. tadaiva dharmarājena yamena aśu anuśāsitaḥ (saḥ).
yat eva nityam kriyate,
tatra eva ratiḥ jāyate.
48. Then indeed, he (Death) was swiftly disciplined by Yama, the King of (dharma). For whatever is done constantly, attachment (rati) to that very thing arises.
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ब्रह्मा किल पराकाशवपुराक्रम्यते कथम् ।
मनोमात्रं च संकल्पः पृथ्व्यादिरहिताकृतिः ॥ ४९ ॥
brahmā kila parākāśavapurākramyate katham ,
manomātraṃ ca saṃkalpaḥ pṛthvyādirahitākṛtiḥ 49
49. brahmā kila parākāśavapuḥ ākramyate katham manaḥ
mātram ca saṃkalpaḥ pṛthvī-ādi-rahita-ākṛtiḥ
49. kila brahmā parākāśavapuḥ katham ākramyate? ca (saḥ) manaḥ mātram.
saṃkalpaḥ pṛthvī-ādi-rahita-ākṛtiḥ.
49. How indeed can Brahmā, whose form is the supreme space (ākāśa), be attacked? He is merely mind, and his mental creation (saṃkalpa) is a form devoid of earth and other (material elements).
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यश्चिद्व्योमचमत्कारः किलाकारानुभूतिमान् ।
स चिद्व्योमैव नो तस्य कारणत्वं न कार्यता ॥ ५० ॥
yaścidvyomacamatkāraḥ kilākārānubhūtimān ,
sa cidvyomaiva no tasya kāraṇatvaṃ na kāryatā 50
50. yaḥ cit-vyoma-camatkāraḥ kila ākāra-anubhūtimān
saḥ cit-vyoma eva na u tasya kāraṇatvam na kāryatā
50. yaḥ kila cit-vyoma-camatkāraḥ ākāra-anubhūtimān,
saḥ cit-vyoma eva.
tasya kāraṇatvam na u kāryatā na.
50. That which is the wonder of consciousness-space (cit-vyoma) and indeed possesses the experience of form, that (supreme reality) is the consciousness-space (cit-vyoma) itself. For it, there is neither the state of being a cause nor the state of being an effect.
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आकाशस्फुरदाकारः संकल्पपुरुषो यथा ।
पृथ्व्यादिरहितो भाति स्वयंभूर्भासते तथा ॥ ५१ ॥
ākāśasphuradākāraḥ saṃkalpapuruṣo yathā ,
pṛthvyādirahito bhāti svayaṃbhūrbhāsate tathā 51
51. ākāśasphuradākāraḥ saṅkalpapuruṣaḥ yathā
pṛthvyādirahitaḥ bhāti svayambhūḥ bhāsate tathā
51. yathā ākāśasphuradākāraḥ saṅkalpapuruṣaḥ bhāti,
tathā pṛthvyādirahitaḥ svayambhūḥ bhāsate
51. Just as a conceptual person (saṅkalpa puruṣa) appears, whose form is like a flash in the sky, so too the Self-existent (svayambhū) shines, devoid of earth and other elements.
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निर्मले व्योम्नि मुक्तालीसंकल्पस्वप्नयोः पुरम् ।
अपृथ्व्यादि यथा भाति स्वयंभूर्भासते तथा ॥ ५२ ॥
nirmale vyomni muktālīsaṃkalpasvapnayoḥ puram ,
apṛthvyādi yathā bhāti svayaṃbhūrbhāsate tathā 52
52. nirmale vyomni muktālīsaṅkalpasvapnayoḥ puram
apṛthvyādi yathā bhāti svayambhūḥ bhāsate tathā
52. yathā nirmale vyomni muktālīsaṅkalpasvapnayoḥ puram apṛthvyādi bhāti,
tathā svayambhūḥ bhāsate
52. Just as a city, appearing like a string of pearls and formed by imagination and dreams, shines in the pure sky, devoid of earth and other elements, so too the Self-existent (svayambhū) shines.
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न दृश्यमस्ति न द्रष्टा परमात्मनि केवले ।
स्वयंचित्ता तथाप्येष स्वयंभूरिति भासते ॥ ५३ ॥
na dṛśyamasti na draṣṭā paramātmani kevale ,
svayaṃcittā tathāpyeṣa svayaṃbhūriti bhāsate 53
53. na dṛśyam asti na draṣṭā paramātmani kevale
svayancittā tathā api eṣaḥ svayambhūḥ iti bhāsate
53. kevale paramātmani dṛśyam na asti,
draṣṭā na (asti ca).
tathā api eṣaḥ svayambhūḥ svayancittā iti bhāsate.
53. In the unconditioned ultimate Self (paramātman), there is neither the seen nor the seer. Yet, this Self-existent (svayambhū) shines forth as its own consciousness (svayancittā).
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संकल्पमात्रमेवैतन्मनो ब्रह्मेति कथ्यते ।
संकल्पाकाशपुरुषो नास्य पृथ्व्यादि विद्यते ॥ ५४ ॥
saṃkalpamātramevaitanmano brahmeti kathyate ,
saṃkalpākāśapuruṣo nāsya pṛthvyādi vidyate 54
54. saṅkalpamātram eva etat manaḥ brahma iti kathyate
saṅkalpākāśapuruṣaḥ na asya pṛthvyādi vidyate
54. etat manaḥ saṅkalpamātram eva (asti),
brahma iti kathyate.
(saḥ) saṅkalpākāśapuruṣaḥ (asti).
asya pṛthvyādi na vidyate.
54. This mind (manas) is solely imagination (saṅkalpa) and is referred to as brahman. It is a conceptual sky-person (saṅkalpākāśapuruṣa); for it, there exist no earth or other elements.
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यथा चित्रकृदन्तःस्था निर्देहा भाति पुत्रिका ।
तथैव भासते ब्रह्मा चिदाकाशाच्छरञ्जनम् ॥ ५५ ॥
yathā citrakṛdantaḥsthā nirdehā bhāti putrikā ,
tathaiva bhāsate brahmā cidākāśāccharañjanam 55
55. yathā citrakṛt antaḥsthā nirdehā bhāti putrikā |
tathā eva bhāsate brahmā cidākāśāt śarañjanam ||
55. citrakṛt antaḥsthā nirdehā putrikā yathā bhāti
tathā eva cidākāśāt brahmā śarañjanam bhāsate
55. Just as a bodiless image appears within the mind of a painter, similarly, the creative manifestation (śarañjanam) as Brahmā shines forth from the consciousness-ether (cidākāśa).
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चिद्व्योमकेवलमनन्तमनादिमध्यं ब्रह्मेति भाति निजचित्तवशात्स्वयंभूः ।
आकारवानिव पुमानिव वस्तुतस्तु वन्ध्यातनूज इव तस्य तु नास्ति देहः ॥ ५६ ॥
cidvyomakevalamanantamanādimadhyaṃ brahmeti bhāti nijacittavaśātsvayaṃbhūḥ ,
ākāravāniva pumāniva vastutastu vandhyātanūja iva tasya tu nāsti dehaḥ 56
56. citvyomakevalam anantam anādimadhyam brahma
iti bhāti nijacittavaśāt svayaṃbhūḥ
| ākāravān iva pumān iva vastutaḥ tu
vandhyātanūjaḥ iva tasya tu na asti dehaḥ ||
56. citvyomakevalam anantam anādimadhyam brahma
iti nijacittavaśāt svayaṃbhūḥ bhāti
ākāravān pumān iva (bhāti) tu vastutaḥ
vandhyātanūjaḥ iva tasya tu dehaḥ na asti
56. The Self-existent (Svayaṃbhū), which is merely the infinite, beginningless, and middleless consciousness-ether (citvyoma), appears as the ultimate reality (brahman) due to the power of its own mind (citta). It is as if it possesses a form, like a person (puruṣa), yet in truth, it has no body (deha), just like the son of a barren woman.
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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

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 (current chapter) 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