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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-20

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श्रीदेव्युवाच ।
स ते भर्ताद्य संपन्नो द्विजो भूपत्वमागतः ।
या सावरुन्धती नाम ब्राह्मणी सा त्वमङ्गने ॥ १ ॥
śrīdevyuvāca ,
sa te bhartādya saṃpanno dvijo bhūpatvamāgataḥ ,
yā sāvarundhatī nāma brāhmaṇī sā tvamaṅgane 1
1. śrīdevyuvāca saḥ te bhartā adya sampannaḥ dvijaḥ bhūpatvam
āgataḥ yā sā arundhatī nāma brāhmaṇī sā tvam aṅgane
1. śrīdevyuvāca aṅgane te saḥ bhartā dvijaḥ adya bhūpatvam
āgataḥ sampannaḥ yā sā arundhatī nāma brāhmaṇī sā tvam
1. The revered Goddess said: "That Brahmin, your husband, has now attained kingship. O beautiful woman, you are that Brahmin woman named Arundhati."
इहेमौ कुरुतो राज्यं तौ भवन्तौ सुदम्पती ।
चक्रवाकाविव नवौ भुवि जातौ शिवाविव ॥ २ ॥
ihemau kuruto rājyaṃ tau bhavantau sudampatī ,
cakravākāviva navau bhuvi jātau śivāviva 2
2. iha imau kurutaḥ rājyam tau bhavantau sudampatī
cakravākau iva navau bhuvi jātau śivau iva
2. iha imau tau bhavantau sudampatī rājyam kurutaḥ
bhuvi navau jātau cakravākau iva śivau iva
2. Here, the two of you, that excellent couple, exercise rule. You two are born on earth like a fresh pair of cakravāka birds, and like an auspicious couple.
एष ते कथितः सर्वः प्राक्तनः संसृतिक्रमः ।
भ्रान्तिमात्रकमाकाशमेवं जीवस्वरूपधृक् ॥ ३ ॥
eṣa te kathitaḥ sarvaḥ prāktanaḥ saṃsṛtikramaḥ ,
bhrāntimātrakamākāśamevaṃ jīvasvarūpadhṛk 3
3. eṣaḥ te kathitaḥ sarvaḥ prāktanaḥ saṃsṛtikramaḥ
bhrāntimātrakam ākāśam evam jīvasvarūpadhṛk
3. te eṣaḥ sarvaḥ prāktanaḥ saṃsṛtikramaḥ kathitaḥ
bhrāntimātrakam ākāśam evam jīvasvarūpadhṛk
3. All of this past cycle of transmigration (saṃsāra) has been explained to you. In this way, consciousness (ākāśa), which is merely an illusion (bhrama), appears to assume the form of an individual soul (jīva).
भ्रमादस्माच्चिदाकाशे भ्रमोऽयं प्रतिबिम्बितः ।
असत्य एव वा सत्यो भवतोर्भवभङ्गदः ॥ ४ ॥
bhramādasmāccidākāśe bhramo'yaṃ pratibimbitaḥ ,
asatya eva vā satyo bhavatorbhavabhaṅgadaḥ 4
4. bhramāt asmāt cidākāśe bhramaḥ ayam pratibimbitaḥ
asatyaḥ eva vā satyaḥ bhavatoḥ bhavabhaṅgadaḥ
4. asmāt bhramāt ayam bhramaḥ cidākāśe pratibimbitaḥ
asatyaḥ eva vā satyaḥ bhavatoḥ bhavabhaṅgadaḥ
4. Due to this delusion (bhrama), this (other) delusion (bhrama) is reflected in the consciousness-space (cidākāśa). Whether it is ultimately unreal or indeed real, for you two, it is the bestower of the cessation of existence (saṃsāra).
तस्माद्भान्तिमयः कः स्यात्कोवा भ्रान्त्युज्झितो
भवेत् सर्गो निरर्गलानर्थबोधान्नान्यो विजृम्भते ॥ ५ ॥
tasmādbhāntimayaḥ kaḥ syātkovā bhrāntyujjhito bhavet
sargo nirargalānarthabodhānnānyo vijṛmbhate 5
5. tasmāt bhāntimayaḥ kaḥ syāt kaḥ vā bhrānti ujjhitaḥ bhavet
sargaḥ nirargala anartha bodhāt na anyaḥ vijṛmbhate
5. tasmāt kaḥ bhāntimayaḥ syāt kaḥ vā bhrānti ujjhitaḥ bhavet
sargaḥ nirargala anartha bodhāt anyaḥ na vijṛmbhate
5. Therefore, who could truly be subject to illusion, and who could be free from it? Creation (sarga) manifests as nothing other than the unhindered perception of things without true meaning.
श्रीवसिष्ठ उवाच ।
इत्याकर्ण्य चिरं चारु विस्मयोत्फुल्ललोचना ।
भूत्वोवाच वचो लीला लीलालसपदाक्षरम् ॥ ६ ॥
śrīvasiṣṭha uvāca ,
ityākarṇya ciraṃ cāru vismayotphullalocanā ,
bhūtvovāca vaco līlā līlālasapadākṣaram 6
6. śrīvasiṣṭhaḥ uvāca iti ākarṇya ciram cāru vismaya utphulla
locanā bhūtvā uvāca vacaḥ līlā līlā alasa pada akṣaram
6. śrīvasiṣṭhaḥ uvāca līlā iti ākarṇya cāru vismaya utphulla
locanā ciram bhūtvā līlā alasa pada akṣaram vacaḥ uvāca
6. Śrī Vasiṣṭha said: Having heard this, Līlā, with her beautiful eyes wide open in wonder for a long time, then spoke words in a charming and languid manner.
लीलोवाच ।
देवि भोस्त्वद्वचो मिथ्या कथं संपन्नमीदृशम् ।
क्व विप्रजीवः स्वगृहे क्वेमे वयमिह स्थिताः ॥ ७ ॥
līlovāca ,
devi bhostvadvaco mithyā kathaṃ saṃpannamīdṛśam ,
kva viprajīvaḥ svagṛhe kveme vayamiha sthitāḥ 7
7. līlā uvāca devi bhoḥ tvat vacaḥ mithyā katham sampannam
īdṛśam kva vipra jīvaḥ sva gṛhe kva ime vayam iha sthitāḥ
7. līlā uvāca devi bhoḥ tvat vacaḥ īdṛśam mithyā katham
sampannam kva vipra jīvaḥ sva gṛhe kva ime vayam iha sthitāḥ
7. Līlā said: "O Goddess, how could your words be untrue like this? Where is the Brahmin's life (jīva) in his own home, and where are we, situated here?"
तादृग्लोकान्तरं सा भूस्ते शैलास्ता दिशो दश ।
कथं भान्ति गृहस्यान्तर्मद्भर्ता येष्ववस्थितः ॥ ८ ॥
tādṛglokāntaraṃ sā bhūste śailāstā diśo daśa ,
kathaṃ bhānti gṛhasyāntarmadbhartā yeṣvavasthitaḥ 8
8. tādṛk loka antaram sā bhūḥ te śailāḥ tāḥ diśaḥ daśa
katham bhānti gṛhasya antar mat bhartā yeṣu avasthitaḥ
8. tādṛk lokāntaram sā bhūḥ te śailāḥ tāḥ daśa diśaḥ yeṣu
mat bhartā avasthitaḥ katham gṛhasya antar bhānti
8. That kind of other world, that land, those mountains, those ten directions - how can they appear inside this house, within which my husband resides?
मत्त ऐरावतो बद्धः सर्षपस्येव कोटरे ।
मशकेन कृतं युद्धं सिंहौघैरणुकोटरे ॥ ९ ॥
matta airāvato baddhaḥ sarṣapasyeva koṭare ,
maśakena kṛtaṃ yuddhaṃ siṃhaughairaṇukoṭare 9
9. mattaḥ airāvataḥ baddhaḥ sarṣapasya iva koṭare
maśakena kṛtam yuddham siṃhaughaiḥ aṇukoṭare
9. airāvataḥ mattaḥ baddhaḥ sarṣapasya koṭare iva
maśakena siṃhaughaiḥ aṇukoṭare yuddham kṛtam
9. An intoxicated Airāvata (Airāvata) was bound as if in the hollow of a mustard seed. A mosquito fought a battle with multitudes of lions in a tiny cavity.
पद्माक्षे स्थापितो मेरुर्निगीर्णो भृङ्गसूनुना ।
स्वप्नाब्दगर्जितं श्रुत्वा चित्रं नृत्यन्ति बर्हिणः ॥ १० ॥
padmākṣe sthāpito merurnigīrṇo bhṛṅgasūnunā ,
svapnābdagarjitaṃ śrutvā citraṃ nṛtyanti barhiṇaḥ 10
10. padmākṣe sthāpitaḥ meruḥ nigīrṇaḥ bhṛṅgasūnunā
svapnābdagarjitam śrutvā citram nṛtyanti barhiṇaḥ
10. meruḥ padmākṣe sthāpitaḥ bhṛṅgasūnunā nigīrṇaḥ
barhiṇaḥ svapnābdagarjitam śrutvā citram nṛtyanti
10. Mount Meru was placed on the lotus-eye, and then it was swallowed by a bee's son. Hearing the thunder of a dream-cloud, peacocks dance wonderfully.
असमंजसमेवैतद्यथा सर्वेश्वरेश्वरि ।
तथा गृहान्तः पृथिवी शैलाश्चेत्यसमञ्जसम् ॥ ११ ॥
asamaṃjasamevaitadyathā sarveśvareśvari ,
tathā gṛhāntaḥ pṛthivī śailāścetyasamañjasam 11
11. asamañjasam eva etat yathā sarveśvareśvari
tathā gṛhāntaḥ pṛthivī śailāḥ ca iti asamañjasam
11. sarveśvareśvari etat eva asamañjasam yathā
gṛhāntaḥ pṛthivī śailāḥ ca iti tathā asamañjasam
11. O Sovereign of all sovereigns, this is indeed incongruous, just as it is incongruous that the earth and mountains are within a house.
यथावदेतद्देवेशि कथयामलया धिया ।
प्रसादानुगृहीते हि नोद्विजन्ते महौजसः ॥ १२ ॥
yathāvadetaddeveśi kathayāmalayā dhiyā ,
prasādānugṛhīte hi nodvijante mahaujasaḥ 12
12. yathāvat etat deveśi kathaya amalayā dhiyā
prasādānugṛhīte hi na udvijante mahaujasaḥ
12. deveśi etat yathāvat amalayā dhiyā kathaya
hi prasādānugṛhīte mahaujasaḥ na udvijante
12. O Goddess of gods, explain this accurately with a pure intellect. For, indeed, when one is favored by grace (prasāda), the mighty ones are not disturbed.
श्रीदेव्युवाच ।
नाहं मिथ्या वदामीदं यथावच्छृणु सुन्दरि ।
भेदनं नियतीनां हि क्रियते नास्मदादिभिः ॥ १३ ॥
śrīdevyuvāca ,
nāhaṃ mithyā vadāmīdaṃ yathāvacchṛṇu sundari ,
bhedanaṃ niyatīnāṃ hi kriyate nāsmadādibhiḥ 13
13. śrīdevī uvāca | na aham mithyā
vadāmi idam yathāvat śṛṇu
sundari | bhedanam niyatīnām hi
kriyate na asmadādibhiḥ || 13 ||
13. śrīdevī uvāca aham idam mithyā na vadāmi sundari yathāvat
śṛṇu hi niyatīnām bhedanam asmadādibhiḥ na kriyate 13
13. The revered Goddess said: "O beautiful one, I am not speaking falsely; listen to this carefully. Indeed, the breaking of fundamental laws (niyati) is not done by beings like us."
विभिद्यमानामन्येन स्थापयाम्यहमेव याम् ।
मर्यादां तां मया भिन्नां कोऽपरः पालयिष्यति ॥ १४ ॥
vibhidyamānāmanyena sthāpayāmyahameva yām ,
maryādāṃ tāṃ mayā bhinnāṃ ko'paraḥ pālayiṣyati 14
14. vibhidyamānām anyena sthāpayāmi aham eva yām | maryādām
tām mayā bhinnām kaḥ aparaḥ pālayiṣyati || 14 ||
14. aham eva yām maryādām anyena vibhidyamānām sthāpayāmi
mayā bhinnām tām maryādām kaḥ aparaḥ pālayiṣyati 14
14. I myself establish that sacred law (maryādā) which is being transgressed by another. If that law is broken by me, who else will uphold it?
सग्रामद्विजजीवात्मा तस्मिन्नेव स्वसद्मनि ।
व्योम्न्येवेदं महाराष्ट्रं व्योमात्मैव प्रपश्यति ॥ १५ ॥
sagrāmadvijajīvātmā tasminneva svasadmani ,
vyomnyevedaṃ mahārāṣṭraṃ vyomātmaiva prapaśyati 15
15. sagrāmadvijajīvātmā tasmin eva svasadmani | vyomni
eva idam mahārāṣṭram vyomātmā eva prapaśyati || 15 ||
15. sagrāmadvijajīvātmā vyomātmā eva tasmin eva
svasadmani vyomni idam mahārāṣṭram prapaśyati 15
15. The living self (jīvātmā) of the villages and the twice-born (dvija), which is verily the self (ātman) of space (vyoman), perceives this Maharashtra within that very space (vyoman), its own abode.
प्राक्तनी सा स्मृतिर्लुप्ता युवयोरुदितान्यथा ।
स्वप्ने जाग्रत्स्मृतिर्यद्वदेतन्मरणमङ्गने ॥ १६ ॥
prāktanī sā smṛtirluptā yuvayoruditānyathā ,
svapne jāgratsmṛtiryadvadetanmaraṇamaṅgane 16
16. prāktanī sā smṛtiḥ luptā yuvayoḥ uditā anyathā | svapne
jāgratsmṛtiḥ yadvat etat maraṇam aṅgane || 16 ||
16. aṅgane,
yuvayoḥ sā prāktanī smṛtiḥ luptā,
anyathā uditā (asti) yadvat svapne jāgratsmṛtiḥ (luptā bhavati),
etat maraṇam (asti) 16
16. O beautiful one, that former memory (smṛti) of you two is lost, having been transformed. Just as waking memory (smṛti) vanishes in a dream, this state is akin to death.
यथा स्वप्ने त्रिभुवनं संकल्पे त्रिजगद्यथा ।
यथा कथार्थसंग्रामो मरुभूमौ जलं यथा ॥ १७ ॥
yathā svapne tribhuvanaṃ saṃkalpe trijagadyathā ,
yathā kathārthasaṃgrāmo marubhūmau jalaṃ yathā 17
17. yathā svapne tribhuvanaṃ saṃkalpe trijagat yathā
yathā kathārthasaṅgrāmaḥ marubhūmau jalaṃ yathā
17. yathā svapne tribhuvanaṃ yathā saṃkalpe trijagat
yathā kathārthasaṅgrāmaḥ yathā marubhūmau jalaṃ
17. Just as the three worlds (tribhuvana) appear in a dream, and just as the three worlds (trijagat) are seen in a mental resolve (saṃkalpa), and just as a narrative battle (kathārthasaṅgrāma) appears, so too is water (jala) in a desert (marubhūmi).
तस्य ब्राह्मणगेहस्य सशैलवनपत्तना ।
इयमन्तः स्थिता भूमिः संकल्पादर्शयोरिव ॥ १८ ॥
tasya brāhmaṇagehasya saśailavanapattanā ,
iyamantaḥ sthitā bhūmiḥ saṃkalpādarśayoriva 18
18. tasya brāhmaṇagehasya saśailavanapattanā iyam
antaḥ sthitā bhūmiḥ saṃkalpādarśayoḥ iva
18. iyam saśailavanapattanā bhūmiḥ tasya
brāhmaṇagehasya antaḥ sthitā saṃkalpādarśayoḥ iva
18. This land (bhūmi), complete with its mountains, forests, and cities, is internally situated within that brahmin's house, just like a reflection appears in a mirror of mental resolve (saṃkalpa).
असत्यैवेयमाभाति सत्येव घनसर्गता ।
तस्मात्सत्यावभासस्य चिद्व्योम्नः कोशकोटरे ॥ १९ ॥
asatyaiveyamābhāti satyeva ghanasargatā ,
tasmātsatyāvabhāsasya cidvyomnaḥ kośakoṭare 19
19. asatyā eva iyam ābhāti satyā eva ghanasargatā
tasmāt satyāvabhāsasya cit vyomnaḥ kośakoṭare
19. iyam asatyā eva ābhāti satyā eva ghanasargatā
tasmāt satyāvabhāsasya cit vyomnaḥ kośakoṭare
19. This (world) indeed appears unreal (asatya), yet it seems real due to its dense manifestation (ghana-sargatā). Therefore, within the innermost core (kośa-koṭara) of the consciousness-space (cit-vyoman) which appears as truth (satya)...
असत्याद्यत्समुत्पन्नं स्मृत्या नाम तदप्यसत् ।
मृगतृष्णातरङ्गिण्यां तरङ्गोऽपि न सद्यतः ॥ २० ॥
asatyādyatsamutpannaṃ smṛtyā nāma tadapyasat ,
mṛgatṛṣṇātaraṅgiṇyāṃ taraṅgo'pi na sadyataḥ 20
20. asatyāt yat samutpannaṃ smṛtyā nāma tat api asat
mṛgatṛṣṇātaraṅgiṇyāṃ taraṅgaḥ api na sat yataḥ
20. yat asatyāt samutpannaṃ smṛtyā nāma tat api asat
yataḥ mṛgatṛṣṇātaraṅgiṇyāṃ taraṅgaḥ api na sat
20. That which originates from the unreal (asatya), even that, being merely a name (nāma) based on memory (smṛti), is also unreal (asat). For just as a wave (taraṅga) in a mirage (mṛgatṛṣṇā) is not truly existent (sat), so it is (with that which arises from the unreal).
इदं त्वदीयं सदनं तद्गेहाकाशकोशगम् ।
विद्धि मां त्वां च सर्वं च तच्चिद्व्योमैव केवलम् ॥ २१ ॥
idaṃ tvadīyaṃ sadanaṃ tadgehākāśakośagam ,
viddhi māṃ tvāṃ ca sarvaṃ ca taccidvyomaiva kevalam 21
21. idam tvadīyam sadanam tat-geha-ākāśa-kośa-gam viddhi
mām tvām ca sarvam ca tat cit-vyoma eva kevalam
21. idam tvadīyam sadanam tat-geha-ākāśa-kośa-gam,
mām tvām ca sarvam ca tat cit-vyoma kevalam eva viddhi
21. Know that this dwelling of yours, which is located within the ethereal space of that house, and know that I, you, and everything else, are solely the pure consciousness-space (cit-vyoma).
स्वप्नसंभ्रमसंकल्पस्वानुभूतिपरम्पराः ।
प्रमाणान्यत्र मुख्यानि संबोधाय प्रदीपवत् ॥ २२ ॥
svapnasaṃbhramasaṃkalpasvānubhūtiparamparāḥ ,
pramāṇānyatra mukhyāni saṃbodhāya pradīpavat 22
22. svapna-saṃbhrama-saṅkalpa-svānubhūti-paramparāḥ
pramāṇāni atra mukhyāni saṃbodhāya pradīpavat
22. atra svapna-saṃbhrama-saṅkalpa-svānubhūti-paramparāḥ
pramāṇāni mukhyāni saṃbodhāya pradīpavat
22. Here, sequences of dreams, illusions, volitions, and personal experiences are the primary proofs for proper understanding (saṃbodha), like a lamp.
स्थितो ब्राह्मणगेहान्तर्द्विजजीवस्तदम्बरे ।
ससमुद्रवना पृथ्वी स्थिताब्ज इव षट्पदः ॥ २३ ॥
sthito brāhmaṇagehāntardvijajīvastadambare ,
sasamudravanā pṛthvī sthitābja iva ṣaṭpadaḥ 23
23. sthitaḥ brāhmaṇa-geha-antar dvija-jīvaḥ tat-ambare
sa-samudra-vanā pṛthvī sthitaḥ abje iva ṣaṭpadaḥ
23. dvija-jīvaḥ brāhmaṇa-geha-antar tat-ambare sthitaḥ; sa-samudra-vanā pṛthvī abje iva ṣaṭpadaḥ sthitaḥ (i.
e.
implied)
23. The individual soul (dvija-jīva) is situated within the brahmin's house, in its ethereal space, just as the earth with its oceans and forests is situated, like a bee on a lotus.
तस्याः कस्मिंश्चिदेकस्मिन्पेलवे कोणकोटरे ।
इदं पत्तनदेहादि केशोण्ड्रक इवाम्बरे ॥ २४ ॥
tasyāḥ kasmiṃścidekasminpelave koṇakoṭare ,
idaṃ pattanadehādi keśoṇḍraka ivāmbare 24
24. tasyāḥ kasmiṃścit ekasmin pelave koṇa-koṭare
idam pattana-deha-ādi keśoṇḍrakaḥ iva ambare
24. tasyāḥ kasmiṃścit ekasmin pelave koṇa-koṭare,
idam pattana-deha-ādi ambare keśoṇḍrakaḥ iva (asti)
24. Within a certain tender, corner hollow of that (earth/space), this city, body, and so forth, exist, like a speck of dust (keśoṇḍraka) in the sky.
तस्मिन्नस्मिन्पुरे तन्वि तदेव सदनं स्थितम् ।
तस्मात्किं त्रसरेण्वन्तर्जगद्वृन्दमिव स्थितम् ॥ २५ ॥
tasminnasminpure tanvi tadeva sadanaṃ sthitam ,
tasmātkiṃ trasareṇvantarjagadvṛndamiva sthitam 25
25. tasmin asmin pure tanvi tat eva sadanam sthitam |
tasmāt kim trasareṇu antar jagat vṛndam iva sthitam
25. tanvi asmin pure tat eva sadanam sthitam tasmāt
kim trasareṇu antar jagat vṛndam iva sthitam
25. O slender one, that very house (sadhana) stands in this very city. How is it then that a multitude of worlds appears to exist within a mote of dust (trasareṇu)?
परमाणौ परमाणौ सन्ति वत्से चिदात्मनि ।
अन्तरन्तर्जगन्तीति किंत्वेतन्नाम शङ्क्यते ॥ २६ ॥
paramāṇau paramāṇau santi vatse cidātmani ,
antarantarjagantīti kiṃtvetannāma śaṅkyate 26
26. paramāṇau paramāṇau santi vatse cidātmani |
antarantar jaganti iti kintu etat nāma śaṅkyate
26. vatse cidātmani paramāṇau paramāṇau antarantar
jaganti santi iti kintu etat nāma śaṅkyate
26. O dear child, in each and every atom, worlds exist within worlds, all within the conscious self (ātman). However, this very statement is indeed questioned.
लीलोवाच ।
अष्टमे दिवसे विप्रः स मृतः परमेश्वरि ।
गतो वर्षगणोऽस्माकं मातः कथमिदं भवेत् ॥ २७ ॥
līlovāca ,
aṣṭame divase vipraḥ sa mṛtaḥ parameśvari ,
gato varṣagaṇo'smākaṃ mātaḥ kathamidaṃ bhavet 27
27. līlā uvāca | aṣṭame divase vipraḥ sa mṛtaḥ parameśvari
| gataḥ varṣagaṇaḥ asmākam mātaḥ katham idam bhavet
27. parameśvari mātaḥ sa vipraḥ aṣṭame divase mṛtaḥ
asmākam varṣagaṇaḥ gataḥ idam katham bhavet
27. Līlā said: "O Supreme Goddess, that Brahmin died on the eighth day. Yet, for us, years have passed, O Mother. How can this be?"
श्रीदेव्युवाच ।
देशदैर्घ्यं यथा नास्ति कालदैर्घ्यं तथाङ्गने ।
नास्त्येवेति यथान्यायं कथ्यमानं मया शृणु ॥ २८ ॥
śrīdevyuvāca ,
deśadairghyaṃ yathā nāsti kāladairghyaṃ tathāṅgane ,
nāstyeveti yathānyāyaṃ kathyamānaṃ mayā śṛṇu 28
28. śrīdevī uvāca | deśadairghyam
yathā na asti kāladairghyam
tathā aṅgane | na asti eva iti
yathānyāyam kathyamanam mayā śṛṇu
28. aṅgane yathā deśadairghyam na asti,
tathā kāladairghyam na asti eva iti mayā yathānyāyam kathyamanam śṛṇu
28. Śrīdevī said: "O lovely one, just as there is no spatial extension, similarly, there is no temporal extension. It is indeed not so. Listen to what is being correctly explained by me."
यथैतत्प्रतिभामात्रं जगत्सर्गावभासनम् ।
तथैतत्प्रतिभामात्रं क्षणकल्पावभासनम् ॥ २९ ॥
yathaitatpratibhāmātraṃ jagatsargāvabhāsanam ,
tathaitatpratibhāmātraṃ kṣaṇakalpāvabhāsanam 29
29. yathā etat pratibhāmātram jagatsargāvabhāsanam
tathā etat pratibhāmātram kṣaṇakalpāvabhāsanam
29. yathā etat jagatsargāvabhāsanam pratibhāmātram,
tathā etat kṣaṇakalpāvabhāsanam pratibhāmātram
29. Just as this appearance of the world's creation (jagat) is merely a perception, so too is the appearance of a single moment lasting an entire aeon (kalpa) merely a perception.
क्षणकल्पं जगत्सर्वं त्वत्तामत्तात्मजन्मनाम् ।
यथावत्प्रतिभासस्य वक्ष्ये क्रममिमं शृणु ॥ ३० ॥
kṣaṇakalpaṃ jagatsarvaṃ tvattāmattātmajanmanām ,
yathāvatpratibhāsasya vakṣye kramamimaṃ śṛṇu 30
30. kṣaṇakalpam jagat sarvam tvattāmattātmajanmanām
yathāvat pratibhāsasya vakṣye kramam imam śṛṇu
30. tvattāmattātmajanmanām jagat sarvam kṣaṇakalpam
(bhavati) yathāvat pratibhāsasya imam kramam vakṣye śṛṇu
30. The entire world (jagat) is experienced as an aeon (kalpa) by those who arise from 'you-ness' and 'I-ness' (ego). I will now explain this sequence of true manifestation; please listen.
अनुभूय क्षणं जीवो मिथ्यामरणमूर्च्छनम् ।
विस्मृत्य प्राक्तनं भावमन्यं पश्यति सुव्रते ॥ ३१ ॥
anubhūya kṣaṇaṃ jīvo mithyāmaraṇamūrcchanam ,
vismṛtya prāktanaṃ bhāvamanyaṃ paśyati suvrate 31
31. anubhūya kṣaṇam jīvaḥ mithyāmaraṇamūrcchanam
vismṛtya prāktanam bhāvam anyam paśyati suvrate
31. suvrate,
jīvaḥ kṣaṇam mithyāmaraṇamūrcchanam anubhūya,
prāktanam bhāvam vismṛtya,
anyam (bhāvam) paśyati
31. O virtuous one, having experienced a momentary, illusory death-like swoon, the individual soul (jīva) forgets its previous state and perceives another.
तदेवोन्मेषमात्रेण व्योम्न्येव व्योमरूप्यपि ।
आधेयोऽयमिहाधारे स्थितोऽहमिति चेतति ॥ ३२ ॥
tadevonmeṣamātreṇa vyomnyeva vyomarūpyapi ,
ādheyo'yamihādhāre sthito'hamiti cetati 32
32. tad eva unmeṣamātreṇa vyomni eva vyomarūpī api
ādheyaḥ ayam iha ādhāre sthitaḥ aham iti cetati
32. tad eva (jīvaḥ) unmeṣamātreṇa vyomni eva vyomarūpī api (san),
ayam ādheyaḥ iha ādhāre aham sthitaḥ iti cetati
32. Just by the blinking of an eye, that same (jīva), though possessing a sky-like form (all-pervasive nature), perceives, "I am this, situated here within a limited container."
हस्तपादादिमान्देहो ममायमिति पश्यति ।
यदेव चेतति वपुस्तदेवेदं स पश्यति ॥ ३३ ॥
hastapādādimāndeho mamāyamiti paśyati ,
yadeva cetati vapustadevedaṃ sa paśyati 33
33. hastapādādimān dehaḥ mama ayam iti paśyati |
yat eva cetati vapuḥ tat eva idam sa paśyati
33. hastapādādimān dehaḥ mama ayam iti paśyati yat eva vapuḥ cetati,
tat eva idam sa paśyati
33. An embodied being, having hands, feet, and so forth, perceives, 'This [body] is mine.' Whatever form (vapus) it experiences, that very form it perceives as 'this' [itself].
एतस्याहं पितुः पुत्रो वर्षाण्येतानि सन्ति मे ।
इमे मे बान्धवा रम्या ममेदं रम्यमास्पदम् ॥ ३४ ॥
etasyāhaṃ pituḥ putro varṣāṇyetāni santi me ,
ime me bāndhavā ramyā mamedaṃ ramyamāspadam 34
34. etasya aham pituḥ putraḥ varṣāṇi etāni santi me |
ime me bāndhavāḥ ramyāḥ mama idam ramyam āspadam
34. aham etasya pituḥ putraḥ etāni varṣāṇi me santi ime ramyāḥ
bāndhavāḥ me [santi] idam ramyam āspadam mama [asti]
34. I am the son of this father. These years are mine, these delightful relatives are mine, and this charming abode is mine.
जातोऽहमभवं बालो वृद्धिं यातोऽहमीदृशः ।
बान्धवाश्चास्य मे सर्वे तथैव विचरन्त्यमी ॥ ३५ ॥
jāto'hamabhavaṃ bālo vṛddhiṃ yāto'hamīdṛśaḥ ,
bāndhavāścāsya me sarve tathaiva vicarantyamī 35
35. jātaḥ aham abhavam bālaḥ vṛddhim yātaḥ aham īdṛśaḥ
| bāndhavāḥ ca asya me sarve tathā eva vicaranti amī
35. aham jātaḥ bālaḥ abhavam aham vṛddhim yātaḥ [san] īdṛśaḥ
[abhavam] ca asya me sarve bāndhavāḥ tathā eva amī vicaranti
35. I was born a child, and I grew to be like this. All these relatives of mine also live in the same manner.
चित्ताकाशघनैकत्वात्स्वेऽप्यन्येऽपि भवन्ति ते ।
एवं नामोदितेऽप्यस्य चित्ते संसारखण्डके ॥ ३६ ॥
cittākāśaghanaikatvātsve'pyanye'pi bhavanti te ,
evaṃ nāmodite'pyasya citte saṃsārakhaṇḍake 36
36. citta-ākāśa-ghana-ekatvāt sve api anye api bhavanti
te | evam nāma udite api asya citte saṃsāra-khaṇḍake
36. citta-ākāśa-ghana-ekatvāt te sve api anye api bhavanti evam
[ca] nāma udite api asya saṃsāra-khaṇḍake citte [bhavanti]
36. Owing to the dense unity of the mental space, those [perceptions] appear as distinct entities even within one's own self. Thus, when [these thoughts] arise even in his mind, which is a fragment of the cycle of existence (saṃsāra)...
न किंचिदप्यभ्युदितं स्थितं व्योमैव निर्मलम् ।
स्वप्ने द्रष्टरि यद्वच्चित्तद्वद्दृश्ये चिदेव सा ॥ ३७ ॥
na kiṃcidapyabhyuditaṃ sthitaṃ vyomaiva nirmalam ,
svapne draṣṭari yadvaccittadvaddṛśye cideva sā 37
37. na kiñcit api abhyuditam sthitam vyoma eva nirmalam
| svapne draṣṭari yadvat cit tadvat dṛśye cit eva sā
37. kiñcit api na abhyuditam,
nirmalam vyoma eva sthitam.
yadvat svapne draṣṭari cit,
tadvat dṛśye sā cit eva.
37. Nothing whatsoever has arisen; it remains as pure space (vyoman). Just as consciousness (cit) is in the dreamer in a dream, so too that very consciousness (cit) is in the perceived (world).
सर्वगैकतया यस्मात्सा स्वप्ने दृष्टदर्शना ।
यथा स्वप्ने तथोदेति परलोकदृगादिभिः ॥ ३८ ॥
sarvagaikatayā yasmātsā svapne dṛṣṭadarśanā ,
yathā svapne tathodeti paralokadṛgādibhiḥ 38
38. sarvagaikatayā yasmāt sā svapne dṛṣṭadarśanā
| yathā svapne tathā udeti paralokadṛgādibhiḥ
38. yasmāt sā sarvagaikatayā svapne dṛṣṭadarśanā,
yathā svapne tathā paralokadṛgādibhiḥ udeti.
38. Because that (consciousness), due to its omnipresent oneness, is the perception of what is seen in a dream. Just as it arises in a dream, so it appears through the perceptions of other worlds and similar phenomena.
परलोके यथोदेति तथैवेहाभ्युदेति सा ।
तत्स्वप्नपरलोकेह लोकानामसतां सताम् ॥ ३९ ॥
paraloke yathodeti tathaivehābhyudeti sā ,
tatsvapnaparalokeha lokānāmasatāṃ satām 39
39. paraloke yathā udeti tathā eva iha abhyudeti
sā | tat svapnaparalokeha lokānām asatām satām
39. yathā paraloke sā udeti,
tathā eva iha sā abhyudeti.
tat asatām satām lokānām svapnaparalokeha.
39. Just as it arises in other worlds, so too that (consciousness) appears here. That (entire manifestation) is the dreams, other worlds, and this world, for these worlds, whether they are considered non-existent or existent.
न मनागपि भेदोऽस्ति वीचीनामिव वारिणि ।
अतो जातमिदं विश्वमजातत्वादनाशि च ॥ ४० ॥
na manāgapi bhedo'sti vīcīnāmiva vāriṇi ,
ato jātamidaṃ viśvamajātatvādanāśi ca 40
40. na manāk api bhedaḥ asti vīcīnām iva vāriṇi
| ataḥ jātam idam viśvam ajātatvāt anāśi ca
40. vāriṇi vīcīnām iva manāk api bhedaḥ na asti.
ataḥ jātam idam viśvam ajātatvāt ca anāśi.
40. There is not even the slightest difference, just like there is no difference between waves and water. Therefore, this manifested universe, due to its non-origination, is also imperishable.
स्वरूपत्वात्तु नास्त्येव यच्च भाति चिदेव सा ।
यथैव चेत्यनिर्हीणा परमव्योमरूपिणी ॥ ४१ ॥
svarūpatvāttu nāstyeva yacca bhāti cideva sā ,
yathaiva cetyanirhīṇā paramavyomarūpiṇī 41
41. svarūpatvāt tu na asti eva yat ca bhāti cit
eva sā yathā eva cetyanirhīṇā paramavyomarūpiṇī
41. yat ca bhāti,
svarūpatvāt tu na eva asti.
sā eva cit.
yathā eva cetyanirhīṇā paramavyomarūpiṇī.
41. By its intrinsic nature (svarūpa), that which appears does not truly exist. Nevertheless, that very appearance is consciousness (cit) itself, just as consciousness is devoid of any knowable objects and possesses the form of the supreme ether (paramavyoma).
सचेत्यापि तथैवैषा परमव्योमरूपिणी ।
तस्माच्चेत्यमतो नान्यद्वीचित्वादीव वारितः ॥ ४२ ॥
sacetyāpi tathaivaiṣā paramavyomarūpiṇī ,
tasmāccetyamato nānyadvīcitvādīva vāritaḥ 42
42. sacetyā api tathā eva eṣā paramavyomarūpiṇī
tasmāt cetyam ataḥ na anyat vīcitvāt iva vāritaḥ
42. eṣā sacetyā api tathā eva paramavyomarūpiṇī.
tasmāt cetyam ataḥ na anyat.
vīcitvāt iva vāritaḥ.
42. Even possessing objective content (sacetyā), this (consciousness) is still precisely of the nature of the supreme ether (paramavyoma). Therefore, the knowable object (cetya) is not different from this (consciousness); just as a distinction (anyas) is prevented (vāritaḥ) by the very nature of waves (vīcitva).
वीचित्वं च रसे नास्ति शशशृङ्गवदेव हि ।
सैव चेत्यमिवापन्ना स्वभावादच्युताप्यलम् ॥ ४३ ॥
vīcitvaṃ ca rase nāsti śaśaśṛṅgavadeva hi ,
saiva cetyamivāpannā svabhāvādacyutāpyalam 43
43. vīcitvam ca rase na asti śaśaśṛṅgavat eva hi sā
eva cetyam iva āpannā svabhāvāt acyutā api alam
43. vīcitvam ca rase śaśaśṛṅgavat eva hi na asti.
sā eva svabhāvāt acyutā api cetyam iva āpannā alam.
43. And the wave-nature (vīcitva) does not exist as a separate entity in water (rasa), just as a rabbit's horn does not exist at all. That (consciousness), even though appearing as if it has become the objective content, remains by its intrinsic nature (svabhāva) truly unwavering.
तस्मान्नास्त्येव दृश्योऽर्थः कुतोऽतो द्रष्टृदृश्यधीः ।
निमिषेणैव जीवस्य मृतिमोहादनन्तरम् ॥ ४४ ॥
tasmānnāstyeva dṛśyo'rthaḥ kuto'to draṣṭṛdṛśyadhīḥ ,
nimiṣeṇaiva jīvasya mṛtimohādanantaram 44
44. tasmāt na asti eva dṛśyaḥ arthaḥ kutaḥ ataḥ
draṣṭṛdṛśyadhīḥ nimiṣeṇa eva jīvasya mṛtimohāt anantaram
44. tasmāt dṛśyaḥ arthaḥ na eva asti.
kutaḥ ataḥ draṣṭṛdṛśyadhīḥ? jīvasya mṛtimohāt anantaram nimiṣeṇa eva (sā dhīḥ jñāyate).
44. Therefore, a perceptible object (artha) does not truly exist. From where, then, could this notion of a perceiver and the perceived arise? This understanding dawns for the individual soul (jīva) in an instant, immediately after the delusion of death (mṛtimoha).
त्रिजगद्दृश्यसर्गश्रीः प्रतिभामुपगच्छति ।
यथादेशं यथाकालं यथारम्भं यथाक्रमम् ॥ ४५ ॥
trijagaddṛśyasargaśrīḥ pratibhāmupagacchati ,
yathādeśaṃ yathākālaṃ yathārambhaṃ yathākramam 45
45. trijagaddṛśyasargaśrīḥ pratibhām upagacchati
yathādeśam yathākālam yathārambham yathākramam
45. trijagaddṛśyasargaśrīḥ yathādeśam yathākālam
yathārambham yathākramam pratibhām upagacchati
45. The splendor of the visible creation in the three worlds manifests as an appearance according to place, according to time, according to commencement, and according to sequence.
यथोत्पादं यथामातृ यथापितृ यथौरसम् ।
यथावयो यथासंविद्यथास्थानं यथेहितम् ॥ ४६ ॥
yathotpādaṃ yathāmātṛ yathāpitṛ yathaurasam ,
yathāvayo yathāsaṃvidyathāsthānaṃ yathehitam 46
46. yathotpādam yathāmātṛ yathāpitṛ yathaurasam
yathāvayaḥ yathāsaṃvid yathāsthānam yathehitam
46. yathotpādam yathāmātṛ yathāpitṛ yathaurasam
yathāvayaḥ yathāsaṃvid yathāsthānam yathehitam
46. It manifests according to its origin, its mother, its father, its intrinsic nature, its age, its knowledge, its position, and its desire.
यथाबन्धु यथाभृत्यं यथेहास्तमयोदयम् ।
अजात एव जातोऽहमिति चेतति चिद्वपुः ॥ ४७ ॥
yathābandhu yathābhṛtyaṃ yathehāstamayodayam ,
ajāta eva jāto'hamiti cetati cidvapuḥ 47
47. yathābandhu yathābhṛtyam yathehāstamayodayam
ajātaḥ eva jātaḥ aham iti cetati cidvapuḥ
47. yathābandhu yathābhṛtyam yathehāstamayodayam
ajātaḥ eva jātaḥ aham iti cidvapuḥ cetati
47. It manifests according to kinsmen, according to dependents, and according to desire, dissolution, and manifestation. The pure consciousness (cidvapur) perceives itself as, 'I am born,' even though 'I' am essentially unborn.
देशकालक्रियाद्रव्यमनोबुद्धीन्द्रियादि च ।
झटित्येव मृतेरन्ते वपुः पश्यति यौवने ॥ ४८ ॥
deśakālakriyādravyamanobuddhīndriyādi ca ,
jhaṭityeva mṛterante vapuḥ paśyati yauvane 48
48. deśakālakriyādravyamanobuddhīndriyādi ca
jhaṭiti eva mṛteḥ ante vapuḥ paśyati yauvane
48. ca mṛteḥ ante jhaṭiti eva
deśakālakriyādravyamanobuddhīndriyādi vapuḥ yauvane paśyati
48. And instantly, at the cessation of death, one perceives a body in its youth, along with place, time, action, substance, mind, intellect, senses, and so forth.
एषा माता पिता ह्येष बालोऽभूवमहं त्विति ।
नानुभूतोऽनुभूतो वा यः स्यात्स्मृतिमयः क्रमः ॥ ४९ ॥
eṣā mātā pitā hyeṣa bālo'bhūvamahaṃ tviti ,
nānubhūto'nubhūto vā yaḥ syātsmṛtimayaḥ kramaḥ 49
49. eṣā mātā pitā hi eṣaḥ bālaḥ abhūvam aham tu iti na
anubhūtaḥ anubhūtaḥ vā yaḥ syāt smṛtimayaḥ kramaḥ
49. eṣā mātā hi eṣaḥ pitā aham bālaḥ abhūvam iti yaḥ
smṛtimayaḥ kramaḥ syāt [saḥ] anubhūtaḥ vā na anubhūtaḥ
49. “This is mother, this is father, I was a child” - such a sequence, composed of memories, may or may not have been actually experienced.
पश्चादुदेत्यसौ तस्य पुष्पस्येव फलोदयः ।
निमिषेणैव मे कल्पो गत इत्यनुभूयते ॥ ५० ॥
paścādudetyasau tasya puṣpasyeva phalodayaḥ ,
nimiṣeṇaiva me kalpo gata ityanubhūyate 50
50. paścāt uda eti asau tasya puṣpasya iva phala-udayaḥ
nimiṣeṇa eva me kalpaḥ gataḥ iti anubhūyate
50. asau paścāt uda eti tasya puṣpasya iva phala-udayaḥ
"me nimiṣeṇa eva kalpaḥ gataḥ" iti anubhūyate
50. This (experience) subsequently arises, just as the fruit emerges from a flower. It is experienced as if "an eon (kalpa) has passed for me in merely an instant."
रात्रिर्द्वादशवर्षाणि हरिश्चन्द्रे तथा ह्यभूत् ।
कान्ताविरहिणामेकं वासरं वत्सरायते ॥ ५१ ॥
rātrirdvādaśavarṣāṇi hariścandre tathā hyabhūt ,
kāntāvirahiṇāmekaṃ vāsaraṃ vatsarāyate 51
51. rātriḥ dvādaśavarṣāṇi hariścandra-e tathā hi
abhūt kāntāvirahiṇām ekam vāsaram vatsarāyate
51. tathā hi hariścandra-e rātriḥ dvādaśavarṣāṇi abhūt.
kāntāvirahiṇām ekam vāsaram vatsarāyate.
51. For Hariścandra, a single night indeed became twelve years. Similarly, for those separated from their beloved, one day feels like an entire year.
मृतो जातोऽहमन्यो मे पितेति स्वप्नतास्विव ।
अभुक्तस्यैव भोगस्य भुक्तधीरुपजायते ॥ ५२ ॥
mṛto jāto'hamanyo me piteti svapnatāsviva ,
abhuktasyaiva bhogasya bhuktadhīrupajāyate 52
52. mṛtaḥ jātaḥ aham anyaḥ me pitā iti svapnatāsu
iva abhuktasya eva bhogasya bhuktadhīḥ upajāyate
52. aham mṛtaḥ jātaḥ me anyaḥ pitā iti svapnatāsu
iva abhuktasya eva bhogasya bhuktadhīḥ upajāyate
52. “I died, I was born, another is my father” - such thoughts arise as if in dreams. The perception of having experienced an enjoyment, which was actually not experienced, then develops.
भुक्तेऽप्यभुक्तधीर्दृष्टमित्यलङ्कितवादिषु ।
शून्यमाकीर्णतामेति तुल्यं व्यसनमुत्सवैः ।
विप्रलम्भोऽपि लाभश्च मदस्वप्नादिसंविदि ॥ ५३ ॥
bhukte'pyabhuktadhīrdṛṣṭamityalaṅkitavādiṣu ,
śūnyamākīrṇatāmeti tulyaṃ vyasanamutsavaiḥ ,
vipralambho'pi lābhaśca madasvapnādisaṃvidi 53
53. bhukte api abhuktadhīḥ dṛṣṭam iti
alaṅkitavādiṣu śūnyam ākīrṇatām eti
tulyam vyasanam utsāvaiḥ vipralambhaḥ
api lābhaḥ ca madasvapnādisaṃvidi
53. alaṅkitavādiṣu abhuktadhīḥ bhukte api dṛṣṭam iti (manyate).
śūnyam ākīrṇatām eti.
vyasanam utsāvaiḥ tulyam (bhavati).
madasvapnādisaṃvidi vipralambhaḥ api lābhaḥ ca (tulyau bhavanti).
53. Among those who speak plainly, even an enjoyed experience is perceived as unenjoyed by an unattached intellect. Emptiness becomes crowded, and misfortune is considered equal to festivities. Both loss and gain are similarly perceived in a consciousness resembling intoxication or a dream.
तैक्ष्ण्यं यथा मरिचबीजकणे स्थितं स्वं स्तम्भेषु चारचितपुत्रकजालमन्तः ।
दृश्यं त्वनन्यदिदमेवमजेऽस्ति शान्तं तस्यास्तिबन्धनविमोक्षदृशः कुतः काः ॥ ५४ ॥
taikṣṇyaṃ yathā maricabījakaṇe sthitaṃ svaṃ stambheṣu cāracitaputrakajālamantaḥ ,
dṛśyaṃ tvananyadidamevamaje'sti śāntaṃ tasyāstibandhanavimokṣadṛśaḥ kutaḥ kāḥ 54
54. taikṣṇyam yathā maricabījakane sthitam svam
stambheṣu ca aracitaputrakajālam antaḥ
dṛśyam tu ananyat idam evam aje asti śāntam
tasya astibandhanavimokṣadṛśaḥ kutaḥ kāḥ
54. yathā svam taikṣṇyam maricabījakane sthitam (bhavati),
stambheṣu ca antaḥ aracitaputrakajālam (sthitam bhavati); evam tu idam dṛśyam aje ananyat śāntam asti.
tasya astibandhanavimokṣadṛśaḥ kutaḥ kāḥ (bandhanāḥ santi)?
54. Just as its inherent pungency resides within a chili seed, and an unmanifested network of figures exists within pillars, so too this perceived world (dṛśyam) is indeed non-different from the unborn (reality) and is inherently peaceful. For one whose vision is the liberation (mokṣa) from the bonds of existence (saṃsāra), what (attachments or illusions) can there possibly be, and from where would they arise?

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 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 (current chapter) 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