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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-4

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श्रीवाल्मीकिरुवाच ।
कथयत्येवमुद्दामवचने मुनिनायके ।
श्रोतुमेकरसे जाते जने मौनमुपस्थिते ॥ १ ॥
śrīvālmīkiruvāca ,
kathayatyevamuddāmavacane munināyake ,
śrotumekarase jāte jane maunamupasthite 1
1. śrī-vālmīkiḥ uvāca kathayati evam uddāma-vacane
muni-nāyake śrotum eka-rase jāte jane maunam upasthite
1. śrī-vālmīkiḥ uvāca muni-nāyake evam uddāma-vacane
kathayati jane śrotum eka-rase jāte maunam upasthite
1. Śrī Vālmīki said: When the chief of sages was speaking such unrestrained words, and the people had become singularly eager to listen, with silence prevailing...
शान्तेषु किङ्किणीजालरवेषु स्पन्दनं विना ।
पञ्जरान्तरहारीतशुकेष्वप्यस्तकेलिषु ॥ २ ॥
śānteṣu kiṅkiṇījālaraveṣu spandanaṃ vinā ,
pañjarāntarahārītaśukeṣvapyastakeliṣu 2
2. śānteṣu kiṅkiṇī-jāla-raveṣu spandanam vinā
pañjara-antara-hārīta-śukeṣu api asta-keliṣu
2. kiṅkiṇī-jāla-raveṣu śānteṣu pañjara-antara-hārīta-śukeṣu
api spandanam vinā asta-keliṣu
2. ...when the sounds of the networks of small bells had ceased, and even the green parrots within their cages, motionless, had abandoned their games.
सुविस्मृतविलासासु स्थितासु ललनास्वपि ।
चित्रभित्ताविव न्यस्ते समस्ते राजसद्मनि ॥ ३ ॥
suvismṛtavilāsāsu sthitāsu lalanāsvapi ,
citrabhittāviva nyaste samaste rājasadmani 3
3. su-vismṛta-vilāsāsu sthitāsu lalanāsu api
citra-bhittau iva nyaste samaste rāja-sadmani
3. lalanāsu api su-vismṛta-vilāsāsu sthitāsu
samaste rāja-sadmani citra-bhittau iva nyaste
3. ...even the women, having completely forgotten their playful activities, remained still, as if the entire royal palace, itself, were fixed upon a painted wall.
मुहूर्तशेषमभवद्दिवसं मधुरातपम् ।
व्यवहारा रविकरैः सह तानवमाययुः ॥ ४ ॥
muhūrtaśeṣamabhavaddivasaṃ madhurātapam ,
vyavahārā ravikaraiḥ saha tānavamāyayuḥ 4
4. muhūrtaśeṣam abhavat divasam madhurātapaṃ
vyavahārāḥ ravikaraiḥ saha tānavam āyayuḥ
4. divasam muhūrtaśeṣam madhurātapaṃ abhavat
ravikaraiḥ saha vyavahārāḥ tānavam āyayuḥ
4. Only a short while remained of the day, which was filled with a pleasant warmth. Daily activities diminished, fading along with the sun's rays.
ववुरुत्फुल्लकमलप्रकरामोदमांसलाः ।
वायवो मधुरस्पन्दाः श्रवणार्थमिवागताः ॥ ५ ॥
vavurutphullakamalaprakarāmodamāṃsalāḥ ,
vāyavo madhuraspandāḥ śravaṇārthamivāgatāḥ 5
5. vavuruḥ utphullakamalaprakarāmodamāṃsalāḥ
vāyavaḥ madhuraspandāḥ śravaṇārtham iva āgatāḥ
5. utphullakamalaprakarāmodamāṃsalāḥ madhuraspandāḥ
vāyavaḥ śravaṇārtham iva āgatāḥ vavuruḥ
5. The winds, rich with the abundant fragrance of multitudes of blooming lotuses and gently moving, blew as if they had arrived to listen.
श्रुतं चिन्तयितुं भानुरिवाहोरचनाभ्रमम् ।
तत्याजैकान्तमगमच्छून्यमस्तगिरेस्तटम् ॥ ६ ॥
śrutaṃ cintayituṃ bhānurivāhoracanābhramam ,
tatyājaikāntamagamacchūnyamastagirestaṭam 6
6. śrutam cintayitum bhānuḥ iva ahoracanābhramam
tatyāja ekāntam agamat śūnyam astagireḥ taṭam
6. bhānuḥ śrutam cintayitum ahoracanābhramam iva
tatyāja astagireḥ śūnyam ekāntam taṭam agamat
6. The sun, as if to reflect on what it had heard, relinquished its task of creating the day. It went to the solitary, desolate slope of the setting mountain.
उत्तस्थुर्मिहिकारम्भसमता वनभूमिषु ।
विज्ञानश्रवणादन्तःशीतलाः शान्तता इव ॥ ७ ॥
uttasthurmihikārambhasamatā vanabhūmiṣu ,
vijñānaśravaṇādantaḥśītalāḥ śāntatā iva 7
7. uttasthuḥ mihikārambhasamatā vanabhūmiṣu
vijñānaśravaṇāt antaḥśītalāḥ śāntatāḥ iva
7. vanabhūmiṣu vijñānaśravaṇāt iva antaḥśītalāḥ
mihikārambhasamatā śāntatāḥ uttasthuḥ
7. In the forest lands, tranquil states arose, which were inwardly cool as if from hearing profound knowledge, and which resembled the onset of mist.
बभूवुरल्पसंचारा जना दशसु दिक्ष्वपि ।
सावधानतया श्रोतुमिव संत्यक्तचेष्टिताः ॥ ८ ॥
babhūvuralpasaṃcārā janā daśasu dikṣvapi ,
sāvadhānatayā śrotumiva saṃtyaktaceṣṭitāḥ 8
8. babhūvuḥ alpasaṃcārāḥ janāḥ daśasu dikṣu api
sāvadhānatayā śrotum iva saṃtyaktaceṣṭitāḥ
8. janāḥ daśasu dikṣu api alpasaṃcārāḥ babhūvuḥ
śrotum sāvadhānatayā saṃtyaktaceṣṭitāḥ iva
8. People moved very little, even in all ten directions. It was as if they had abandoned all activities to listen with utmost attention.
छाया दीर्घत्वमाजग्मुर्वासिष्ठं वचनक्रमम् ।
इव श्रोतुमशेषाणां वस्तूनां दीर्घकन्धराः ॥ ९ ॥
chāyā dīrghatvamājagmurvāsiṣṭhaṃ vacanakramam ,
iva śrotumaśeṣāṇāṃ vastūnāṃ dīrghakandharāḥ 9
9. chāyāḥ dīrghatvam ājagmuḥ vāsiṣṭham vacanakramam
iva śrotum aśeṣāṇām vastūnām dīrghakandharāḥ
9. aśeṣāṇām vastūnām dīrghakandharāḥ chāyāḥ dīrghatvam
ājagmuḥ vāsiṣṭham vacanakramam śrotum iva
9. The shadows grew long, as if all objects, with their long necks, had come to listen to Vasiṣṭha's discourse.
प्रतीहारः पुरः प्रह्वो भूत्वाह वसुधाधिपम् ।
देव स्नानद्विजार्चासु कालो व्यतिगतो भृशम् ॥ १० ॥
pratīhāraḥ puraḥ prahvo bhūtvāha vasudhādhipam ,
deva snānadvijārcāsu kālo vyatigato bhṛśam 10
10. pratīhāraḥ puraḥ prahvaḥ bhūtvā āha vasudhādhipam
deva snāna-dvijārcāsu kālaḥ vyatigataḥ bhṛśam
10. pratīhāraḥ puraḥ prahvaḥ bhūtvā vasudhādhipam
āha deva snānadvijārcāsu kālaḥ bhṛśam vyatigataḥ
10. The doorkeeper, bowing forward, addressed the king: 'O Lord, much time has passed for bathing and the worship of Brahmins.'
ततो वसिष्ठो भगवान्संहृत्य मधुरां गिरम् ।
अद्य तावन्महाराज श्रुतमेतावदस्तु वः ॥ ११ ॥
tato vasiṣṭho bhagavānsaṃhṛtya madhurāṃ giram ,
adya tāvanmahārāja śrutametāvadastu vaḥ 11
11. tataḥ vasiṣṭhaḥ bhagavān saṃhṛtya madhurām
giram adya tāvat mahārāja śrutam etāvat astu vaḥ
11. tataḥ bhagavān vasiṣṭhaḥ madhurām giram saṃhṛtya
mahārāja adya tāvat etāvat śrutam vaḥ astu
11. Then the venerable Vasiṣṭha, concluding his sweet discourse, said: 'For today, great king, let this much be heard by you.'
प्रातरन्यद्वदिष्यामि इत्युक्त्वा मौनवानभूत् ।
इत्याकर्ण्यैवमस्तूक्त्वा भूपतिर्भूतिवृद्धये ॥ १२ ॥
prātaranyadvadiṣyāmi ityuktvā maunavānabhūt ,
ityākarṇyaivamastūktvā bhūpatirbhūtivṛddhaye 12
12. prātaḥ anyat vadiṣyāmi iti uktvā maunavān abhūt |
iti ākarṇya evam astu uktvā bhūpatiḥ bhūtivṛddhaye ||
12. iti prātaḥ anyat vadiṣyāmi uktvā saḥ maunavān abhūt
iti ākarṇya evam astu uktvā bhūpatiḥ bhūtivṛddhaye
12. Saying, "I will speak of something else tomorrow morning," he became silent. Hearing this, the king, assenting with "So be it," [acted] for the increase of his prosperity.
पुष्पपाद्यार्घसन्मानदक्षिणादानपूजया ।
सदेवर्षिमुनीन्विप्रान्पूजयामास सादरम् ॥ १३ ॥
puṣpapādyārghasanmānadakṣiṇādānapūjayā ,
sadevarṣimunīnviprānpūjayāmāsa sādaram 13
13. puṣpapādyārghasanmānadakṣiṇādānapūjayā |
sadevarṣimunīn viprān pūjayām āsa sādaram ||
13. sadevarṣimunīn viprān
puṣpapādyārghasanmānadakṣiṇādānapūjayā sādaram pūjayām āsa
13. The king respectfully worshipped the Brahmins, along with the divine sages (devarṣis) and ascetics (munis), by offering flowers, water for their feet (pādya), respectful oblations (arghya), honors, and sacrificial fees (dakṣiṇā).
अथोत्तस्थौ सभा सर्वा सराजमुनिमण्डला ।
मण्डलाकीर्णरत्नौघपरिवेषावृतानना ॥ १४ ॥
athottasthau sabhā sarvā sarājamunimaṇḍalā ,
maṇḍalākīrṇaratnaughapariveṣāvṛtānanā 14
14. atha uttasthau sabhā sarvā sarājamunimaṇḍalā
| maṇḍalākīrṇaratnaughapariveṣāvṛtānanā ||
14. atha sarvā sabhā sarājamunimaṇḍalā
maṇḍalākīrṇaratnaughapariveṣāvṛtānanā uttasthau
14. Thereafter, the entire assembly, which included circles of kings and sages, rose up. Their faces were veiled by halos formed from masses of circular, glittering jewels.
परस्पराङ्गसंघट्टरणत्केयूरकङ्कणा ।
हारभाराहृतस्वर्णपट्टाभोरुस्तनान्तरा ॥ १५ ॥
parasparāṅgasaṃghaṭṭaraṇatkeyūrakaṅkaṇā ,
hārabhārāhṛtasvarṇapaṭṭābhorustanāntarā 15
15. parasparāṅgasaṃghaṭṭaraṇatkeyūrakaṅkaṇā |
hārabharāhṛtasvarṇapaṭṭābhorustanāntarā ||
15. sabhā parasparāṅgasaṃghaṭṭaraṇatkeyūrakaṅkaṇā [āsīt]
hārabharāhṛtasvarṇapaṭṭābhorustanāntarā ca [āsīt]
15. [The assembly was further described as having women] whose armlets and bracelets jingled from the mutual jostling of their bodies, and whose broad, beautiful bosoms were adorned with golden sashes, weighed down by the burden of their necklaces.
शेखरोत्सङ्गविश्रान्तप्रबुद्धमधुपस्वनैः ।
सघुंघुमशिरोभारा वदद्भिरिव मूर्धजैः ॥ १६ ॥
śekharotsaṅgaviśrāntaprabuddhamadhupasvanaiḥ ,
saghuṃghumaśirobhārā vadadbhiriva mūrdhajaiḥ 16
16. śekharotsaṅgaviśrāntaprabuddhamadhupasvanaiḥ
saghuṅghumaśirobhārā vadadbhiḥ iva mūrdhajaiḥ
16. mūrdhajaiḥ saghuṅghumaśirobhārā
śekharotsaṅgaviśrāntaprabuddhamadhupasvanaiḥ vadadbhiḥ iva
16. With their hair, heavy on the head and accompanied by the humming sounds of awakened bees resting on their ornamental crowns, as if the hair itself was speaking.
काञ्चनाभरणोद्द्योतकनकीकृतदिंग्मुखाः ।
बुद्धिस्थमुनिवागर्थसंशान्तेन्द्रियवृत्तयः ॥ १७ ॥
kāñcanābharaṇoddyotakanakīkṛtadiṃgmukhāḥ ,
buddhisthamunivāgarthasaṃśāntendriyavṛttayaḥ 17
17. kāñcanābharaṇoddyotakanakīkṛtadiṅmukhāḥ
buddhisthamunivāgarthasaṃśāntendriyavṛttayaḥ
17. kāñcanābharaṇoddyotakanakīkṛtadiṅmukhāḥ
buddhisthamunivāgarthasaṃśāntendriyavṛttayaḥ
17. Their golden ornaments cast a radiance that turned the faces of the directions golden, and the meaning of the sages' words, fixed in their minds, completely quieted the functions of their senses.
जग्मुर्नभश्चरा व्योम भूचरा भूमिमण्डलम् ।
चक्रुर्दिनसमाचारं सर्वे ते स्वेषु सद्मसु ॥ १८ ॥
jagmurnabhaścarā vyoma bhūcarā bhūmimaṇḍalam ,
cakrurdinasamācāraṃ sarve te sveṣu sadmasu 18
18. jagmuḥ nabhaścarāḥ vyoma bhūcarāḥ bhūmimaṇḍalam
| cakruḥ dinasamācāram sarve te sveṣu sadmasu ||
18. nabhaścarāḥ vyoma jagmuḥ,
bhūcarāḥ bhūmimaṇḍalam (jagmuḥ).
sarve te sveṣu sadmasu dinasamācāram cakruḥ.
18. The sky-dwellers ascended to the sky, and the earth-dwellers returned to the earthly realm. All of them then carried out their daily routines in their respective homes.
एतस्मिन्नन्तरे श्यामा यामिनी समदृश्यत ।
जनसङ्गाद्विनिर्मुक्ता गृहे बालाङ्गना यथा ॥ १९ ॥
etasminnantare śyāmā yāminī samadṛśyata ,
janasaṅgādvinirmuktā gṛhe bālāṅganā yathā 19
19. etasmin antare śyāmā yāminī samadṛśyata |
janasaṅgāt vinirmuktā gṛhe bālānganā yathā ||
19. etasmin antare śyāmā yāminī janasaṅgāt
vinirmuktā gṛhe bālānganā yathā samadṛśyata
19. In the meantime, the dark night became visible, freed from the crowds of people, just like a young woman released from social gatherings in her own home.
देशान्तरं भासयितुं ययौ दिवसनायकः ।
सर्वत्रालोककर्तृत्वमेव सत्पुरुषव्रतम् ॥ २० ॥
deśāntaraṃ bhāsayituṃ yayau divasanāyakaḥ ,
sarvatrālokakartṛtvameva satpuruṣavratam 20
20. deśāntaram bhāsayitum yayau divasanāyakaḥ
sarvatra ālokakartṛtvam eva satpuruṣavratam
20. divasanāyakaḥ deśāntaram bhāsayitum yayau
sarvatra ālokakartṛtvam eva satpuruṣavratam
20. The sun went to illuminate another land. Indeed, to bring light everywhere is the commitment of a virtuous person.
उदभूदभितः संध्या तारानिकरधारिणी ।
उत्फुल्लकिंशुकवना वसन्तश्रीरिवोदिता ॥ २१ ॥
udabhūdabhitaḥ saṃdhyā tārānikaradhāriṇī ,
utphullakiṃśukavanā vasantaśrīrivoditā 21
21. udabhūt abhitaḥ sandhyā tārānikaradhāriṇī
utphullakiṃśukavanā vasantaśrīḥ iva uditā
21. tārānikaradhāriṇī sandhyā abhitaḥ udabhūt,
utphullakiṃśukavanā vasantaśrīḥ iva uditā.
21. The twilight appeared all around, bearing hosts of stars, as if the splendor of spring, with its forests of blooming "kiṃśuka" trees, had arisen.
चूतनीपकदम्बाग्रग्रामचैत्यगृहोदरे ।
निलिल्यिरे खगाश्चित्तेऽवदाता वृत्तयो यथा ॥ २२ ॥
cūtanīpakadambāgragrāmacaityagṛhodare ,
nililyire khagāścitte'vadātā vṛttayo yathā 22
22. cūtanīpakadambāgragrāmacāityagṛhodare
nililyire khagāḥ citte avadātāḥ vṛttayaḥ yathā
22. khagāḥ cūtanīpakadambāgragrāmacāityagṛhodare nililyire,
yathā citte avadātāḥ vṛttayaḥ (nililyire).
22. The birds nestled within the village shrine, which was adorned with mango, "nīpa", and "kadamba" trees at its forefront, just as pure mental impressions subside within the consciousness.
भानोर्भासा भूषितैर्मेघलेशैः किंचित्किंचित्कुङ्कुमच्छाययेव ।
पाश्चात्त्योऽद्रिः पीतवासाः समेघैःस्ताराहारः श्रीयुतः खं समेतः ॥ २३ ॥
bhānorbhāsā bhūṣitairmeghaleśaiḥ kiṃcitkiṃcitkuṅkumacchāyayeva ,
pāścāttyo'driḥ pītavāsāḥ sameghaiḥstārāhāraḥ śrīyutaḥ khaṃ sametaḥ 23
23. bhānoḥ bhāsā bhūṣitaiḥ meghaleśaiḥ
kiṃcitkiṃcit kuṅkumacchāyayā iva
pāścāttyaḥ adriḥ pītavāsāḥ sameghaiḥ
tārāhāraḥ śrīyutaḥ kham sametaḥ
23. bhānoḥ bhāsā kiṃcitkiṃcit kuṅkumacchāyayā iva bhūṣitaiḥ meghaleśaiḥ pāścāttyaḥ adriḥ sameghaiḥ pītavāsāḥ tārāhāraḥ śrīyutaḥ kham sametaḥ.
23. The western mountain, adorned by fragments of clouds that were somewhat imbued with a saffron hue by the sun's light, became a yellow-robed figure, bedecked with a necklace of stars and endowed with splendor, as it ascended into the sky along with its clouds.
पूजामादाय संध्यायां प्रगतायां यथागतम् ।
अन्धकाराः समुत्तस्थुर्वेताला वपुषा यथा ॥ २४ ॥
pūjāmādāya saṃdhyāyāṃ pragatāyāṃ yathāgatam ,
andhakārāḥ samuttasthurvetālā vapuṣā yathā 24
24. pūjām ādāya saṃdhyāyām pragatāyām yathāgatam
andhakārāḥ samuttasthuḥ vetālāḥ vapuṣā yathā
24. saṃdhyāyām pragatāyām,
pūjām ādāya,
andhakārāḥ yathāgatam samuttasthuḥ,
yathā vetālāḥ vapuṣā (samuttasthuḥ).
24. As the evening twilight (sandhyā) advanced, and the day's worship (pūjā) concluded, darknesses arose as they naturally do, just like vetālas (vetāla) manifesting in their physical forms.
अवश्यायकणास्पन्दी हेलाविद्युतपल्लवः ।
कोमलः कुमुदाशंसी ववावाशीतलोऽनिलः ॥ २५ ॥
avaśyāyakaṇāspandī helāvidyutapallavaḥ ,
komalaḥ kumudāśaṃsī vavāvāśītalo'nilaḥ 25
25. avaśyāyakaṇāspandī helāvidyutapallavaḥ
komalaḥ kumudāśaṃsī vavāva āśītalaḥ anilaḥ
25. avaśyāyakaṇāspandī,
helāvidyutapallavaḥ,
komalaḥ,
kumudāśaṃsī,
āśītalaḥ anilaḥ vavāva.
25. A very cool, soft wind (anila) blew, quivering with dew drops, its gentle movements like playful flashes of lightning, and promising the blooming of water lilies (kumuda).
परमान्ध्यमुपाजग्मुदिशोऽविस्फुटतारकाः ।
लम्बदीर्घतमःकेश्यो विधवा इव योषितः ॥ २६ ॥
paramāndhyamupājagmudiśo'visphuṭatārakāḥ ,
lambadīrghatamaḥkeśyo vidhavā iva yoṣitaḥ 26
26. paramāndhyam upājagmuḥ diśaḥ avisphuṭatārakāḥ
lambadīrghatamaḥkeśyaḥ vidhavāḥ iva yoṣitaḥ
26. avisphuṭatārakāḥ diśaḥ,
lambadīrghatamaḥkeśyaḥ vidhavāḥ yoṣitaḥ iva,
paramāndhyam upājagmuḥ.
26. The directions (diśā) reached extreme darkness (paramāndhya), their stars indistinct, like women (yoṣit) who are widows with long, dark hair.
आययौ भुवनं तेजः क्षीरपूरेण पूरयन् ।
रसायनमयाकारः शशिक्षीरार्णवो नभः ॥ २७ ॥
āyayau bhuvanaṃ tejaḥ kṣīrapūreṇa pūrayan ,
rasāyanamayākāraḥ śaśikṣīrārṇavo nabhaḥ 27
27. āyayau bhuvanam tejaḥ kṣīrapūreṇa pūrayan
rasāyanamayākāraḥ śaśikṣīrārṇavaḥ nabhaḥ
27. śaśin (implied subject) āyayau,
kṣīrapūreṇa tejaḥ bhuvanam pūrayan.
rasāyanamayākāraḥ śaśikṣīrārṇavaḥ (saḥ āyayau).
nabhaḥ (api ākāśam āsīt).
27. The Moon (śaśin) arrived, filling the world (bhuvana) with splendor (tejas) and a flood of milk. It had the form of an elixir (rasāyana), and was like a milk ocean (kṣīrārṇava) of the moon. The sky (nabhas) also became thus luminous.
जग्मुस्तिमिरसंघाताः पलाय्य क्वाप्यदृश्यताम् ।
श्रुतज्ञानगिरश्चित्तान्महीपानामिवाज्ञताः ॥ २८ ॥
jagmustimirasaṃghātāḥ palāyya kvāpyadṛśyatām ,
śrutajñānagiraścittānmahīpānāmivājñatāḥ 28
28. jagmuḥ timirasaṃghātāḥ palāyya kvāpi adṛśyatām
śrutajñānagiraḥ cittāt mahīpānām iva ajñatāḥ
28. timirasaṃghātāḥ palāyya kvāpi adṛśyatām jagmuḥ
iva mahīpānām cittāt śrutajñānagiraḥ ajñatāḥ
28. The masses of darkness fled and disappeared somewhere, just as ignorance departs from the minds of kings through the words of wisdom they have heard.
ऋषयो भूमिपालाश्च मुनयो ब्राह्मणास्तथा ।
चेतसीव विचित्रार्थाः स्वास्पदेषु विशश्रमुः ॥ २९ ॥
ṛṣayo bhūmipālāśca munayo brāhmaṇāstathā ,
cetasīva vicitrārthāḥ svāspadeṣu viśaśramuḥ 29
29. ṛṣayaḥ bhūmipālāḥ ca munayaḥ brāhmaṇāḥ tathā
cetasi iva vicitrārthāḥ svāspadeṣu viśaśramuḥ
29. ṛṣayaḥ bhūmipālāḥ ca munayaḥ tathā brāhmaṇāḥ
vicitrārthāḥ cetasi iva svāspadeṣu viśaśramuḥ
29. The seers, kings, ascetics, and Brahmins all settled down in their respective abodes, just as diverse ideas find their place in the mind.
यमकायोपमाश्यामा ययौ तिमिरमांसला ।
आययौ मिहिकास्फारा तत्र तेषामुषः शनैः ॥ ३० ॥
yamakāyopamāśyāmā yayau timiramāṃsalā ,
āyayau mihikāsphārā tatra teṣāmuṣaḥ śanaiḥ 30
30. yamakāyopamāśyāmā yayau timiramāṃsalā
āyayau mihikāsphārā tatra teṣām uṣaḥ śanaiḥ
30. yamakāyopamāśyāmā timiramāṃsalā yayau
tatra teṣām mihikāsphārā uṣaḥ śanaiḥ āyayau
30. The dense darkness, as black as the body of Yama, departed. Then, for them, the mist-laden dawn slowly arrived there.
अन्तर्धानमुपाजग्मुस्तारा नभसि भासुराः ।
प्रभातपवनेनेव हृताः कुसुमवृष्टयः ॥ ३१ ॥
antardhānamupājagmustārā nabhasi bhāsurāḥ ,
prabhātapavaneneva hṛtāḥ kusumavṛṣṭayaḥ 31
31. antardhānam upājagmuḥ tārāḥ nabhasi bhāsurāḥ
prabhātapavanena iva hṛtāḥ kusumavṛṣṭayaḥ
31. bhāsurāḥ tārāḥ nabhasi antardhānam upājagmuḥ
iva prabhātapavanena hṛtāḥ kusumavṛṣṭayaḥ
31. The brilliant stars in the sky vanished, just as showers of flowers are swept away by the morning breeze.
दृश्यतामाजगामार्कः प्रभोन्मीलितलोचनः ।
विवेकवृत्तिर्महतां मनसीव नवोदिता ॥ ३२ ॥
dṛśyatāmājagāmārkaḥ prabhonmīlitalocanaḥ ,
vivekavṛttirmahatāṃ manasīva navoditā 32
32. dṛśyatām ājagāma arkaḥ prabhoḥ unmīlitalocanaḥ
| vivekavṛttiḥ mahatām manasi iva navoditā ||
32. arkaḥ dṛśyatām ājagāma prabhoḥ unmīlitalocanaḥ
iva mahatām manasi navoditā vivekavṛttiḥ iva
32. The sun came into view, like the opened eyes of a lord, or like the faculty of discrimination (vivekavṛtti) newly arisen in the minds of great souls.
भानोर्भासा भूषितैर्मेघलेशैः किंचित्किंचित्कुङ्कुमच्छाययेव ।
पूर्वक्ष्माभृत्पीतवासाः समेघैस्ताराहारः श्रीयुतः खं समेतः ॥ ३३ ॥
bhānorbhāsā bhūṣitairmeghaleśaiḥ kiṃcitkiṃcitkuṅkumacchāyayeva ,
pūrvakṣmābhṛtpītavāsāḥ sameghaistārāhāraḥ śrīyutaḥ khaṃ sametaḥ 33
33. bhānoḥ bhāsā bhūṣitaiḥ meghaleśaiḥ
kiñcit kiñcit kuṅkumacchāyayā iva
| pūrvakṣmābhṛt pītavāsāḥ sameghaiḥ
tārāhāraḥ śrīyutaḥ kham sametaḥ ||
33. pūrvakṣmābhṛt bhānoḥ bhāsā bhūṣitaiḥ
meghaleśaiḥ kiñcit kiñcit
kuṅkumacchāyayā iva pītavāsāḥ sameghaiḥ
tārāhāraḥ śrīyutaḥ kham sametaḥ
33. The eastern mountain, adorned by the sun's brilliance and by fragments of clouds tinged here and there like saffron, yellow-robed, accompanied by clouds, with stars for a necklace, and endowed with splendor, entered the sky.
सभां पुनरुपाजग्मुर्नभश्चरमहीचराः ।
ह्यस्तनेन क्रमेणैव कृतप्रातस्तनक्रमाः ॥ ३४ ॥
sabhāṃ punarupājagmurnabhaścaramahīcarāḥ ,
hyastanena krameṇaiva kṛtaprātastanakramāḥ 34
34. sabhām punaḥ upājagmuḥ nabhaścara-mahīcarāḥ |
hyastanena krameṇa eva kṛtaprātastanakramāḥ ||
34. nabhaścara-mahīcarāḥ kṛtaprātastanakramāḥ
punaḥ hyastanena krameṇa eva sabhām upājagmuḥ
34. The celestial and terrestrial beings, having performed their morning rites, approached the assembly hall again, precisely in the same order as on the previous day.
पूर्ववत्संनिवेशेन विवेश सकला सभा ।
बभूवास्पन्दिताकारा वातमुक्तेव पद्मिनी ॥ ३५ ॥
pūrvavatsaṃniveśena viveśa sakalā sabhā ,
babhūvāspanditākārā vātamukteva padminī 35
35. pūrvavat saṃniveśena viveśa sakalā sabhā |
babhūva aspanditākārā vātamuktā iva padminī ||
35. sakalā sabhā pūrvavat saṃniveśena viveśa sā
aspanditākārā vātamuktā padminī iva babhūva
35. The entire assembly entered and arranged themselves as before. It became motionless in appearance, like a lotus pond undisturbed by the wind.
अथ प्रसङ्गमासाद्य रामो मधुरया गिरा ।
उवाच मुनिशार्दूलं वसिष्ठं वदतां वरम् ॥ ३६ ॥
atha prasaṅgamāsādya rāmo madhurayā girā ,
uvāca muniśārdūlaṃ vasiṣṭhaṃ vadatāṃ varam 36
36. atha prasaṅgam āsādya rāmaḥ madhurayā girā
uvāca muniśārdūlam vasiṣṭham vadatām varam
36. atha rāmaḥ prasaṅgam āsādya madhurayā girā
vadatām varam muniśārdūlam vasiṣṭham uvāca
36. Then, finding an opportune moment, Rama, with a sweet voice, addressed Vasiṣṭha, the foremost among speakers and a lion among sages.
श्रीराम उवाच ।
भगवन्मनसो रूपं कीदृशं वद मे स्फुटम् ।
यस्मात्तेनेयमखिला तन्यते लोकमञ्जरी ॥ ३७ ॥
śrīrāma uvāca ,
bhagavanmanaso rūpaṃ kīdṛśaṃ vada me sphuṭam ,
yasmātteneyamakhilā tanyate lokamañjarī 37
37. śrīrāmaḥ uvāca bhagavan manasaḥ rūpam kīdṛśam vada me
sphuṭam yasmāt tena iyam akhilā tanyate lokamañjarī
37. śrīrāmaḥ uvāca bhagavan,
manasaḥ rūpam kīdṛśam? me sphuṭam vada.
yasmāt tena iyam akhilā lokamañjarī tanyate.
37. Shri Rama said: 'O revered one, please tell me clearly what the nature of the mind (manas) is, because by it this entire vast expanse of worlds is spread out.'
श्रीवसिष्ठ उवाच ।
रामास्य मनसो रूपं न किंचिदपि दृश्यते ।
नाममात्रादृते व्योम्नो यथा शून्यजडाकृतेः ॥ ३८ ॥
śrīvasiṣṭha uvāca ,
rāmāsya manaso rūpaṃ na kiṃcidapi dṛśyate ,
nāmamātrādṛte vyomno yathā śūnyajaḍākṛteḥ 38
38. śrīvasiṣṭhaḥ uvāca rāma asya manasaḥ rūpam na kiṃcit
api dṛśyate nāmamātrāt ṛte vyomnaḥ yathā śūnyajaḍākṛteḥ
38. śrīvasiṣṭhaḥ uvāca rāma,
asya manasaḥ rūpam na kiṃcit api dṛśyate.
yathā nāmamātrāt ṛte śūnyajaḍākṛteḥ vyomnaḥ (na kiṃcit api dṛśyate).
38. Shri Vasiṣṭha said: 'O Rama, no form whatsoever of this mind (manas) is perceived. It is like the sky, which is merely a name, an inert, empty appearance.'
न बाह्ये नापि हृदये सद्रूपं विद्यते मनः ।
सर्वत्रैव स्थितं चैतद्विद्धि राम यथा नभः ॥ ३९ ॥
na bāhye nāpi hṛdaye sadrūpaṃ vidyate manaḥ ,
sarvatraiva sthitaṃ caitadviddhi rāma yathā nabhaḥ 39
39. na bāhye na api hṛdaye satrūpam vidyate manaḥ
sarvatra eva sthitam ca etat viddhi rāma yathā nabhaḥ
39. rāma,
manas satrūpam na bāhye na api hṛdaye vidyate.
ca etat sarvatra eva sthitam viddhi yathā nabhaḥ.
39. The mind (manas) does not truly exist as a tangible form, neither externally nor within the heart. O Rama, understand that it is present everywhere, just like the sky.
इदमस्मात्समुत्पन्नं मृगतृष्णाम्बुसंनिभम् ।
रूपं तु क्षणसंकल्पाद्द्वितीयेन्दुभ्रमोपमम् ॥ ४० ॥
idamasmātsamutpannaṃ mṛgatṛṣṇāmbusaṃnibham ,
rūpaṃ tu kṣaṇasaṃkalpāddvitīyendubhramopamam 40
40. idam asmāt samutpannam mṛgatṛṣṇāmbu-saṃnibham
rūpam tu kṣaṇa-saṃkalpāt dvitīyendu-bhrama-upamam
40. idam rūpam asmāt samutpannam mṛgatṛṣṇāmbu-saṃnibham
tu kṣaṇa-saṃkalpāt dvitīyendu-bhrama-upamam
40. This form, which originates from that [mind/perception], is like the water of a mirage. Indeed, it is comparable to the illusion of a second moon, arising from a momentary thought (saṃkalpa).
मध्ये यदेतदर्थस्य प्रतिभानं प्रथां गतम् ।
सतो वाप्यसतो वापि तन्मनो विद्धि नेतरत् ॥ ४१ ॥
madhye yadetadarthasya pratibhānaṃ prathāṃ gatam ,
sato vāpyasato vāpi tanmano viddhi netarat 41
41. madhye yat etat arthasya pratibhānam prathām gatam
sataḥ vā api asataḥ vā api tat manaḥ viddhi na itarat
41. yat etat arthasya pratibhānam sataḥ vā api asataḥ vā
api madhye prathām gatam tat manaḥ viddhi na itarat
41. Know that whatever appearance (pratibhāna) of an object, whether existing or non-existing, that has manifested in between [the subject and object], is the mind (manas), and nothing else.
यदर्थप्रतिभानं तन्मन इत्यभिधीयते ।
अन्यन्न किंचिदप्यस्ति मनो नाम कदाचन ॥ ४२ ॥
yadarthapratibhānaṃ tanmana ityabhidhīyate ,
anyanna kiṃcidapyasti mano nāma kadācana 42
42. yat artha-pratibhānam tat manaḥ iti abhidhīyate
anyat na kiñcit api asti manaḥ nāma kadācana
42. yat artha-pratibhānam tat manaḥ iti abhidhīyate.
anyat manaḥ nāma kiñcit api kadācana na asti
42. Whatever is the appearance (pratibhāna) of an object is thus called the mind (manas). Nothing else by the name of mind (manas) ever exists.
संकल्पनं मनो विद्धि संकल्पात्तन्न भिद्यते ।
यथो द्रवत्वात्सलिलं तथा स्पन्दो यथानिलात् ॥ ४३ ॥
saṃkalpanaṃ mano viddhi saṃkalpāttanna bhidyate ,
yatho dravatvātsalilaṃ tathā spando yathānilāt 43
43. saṃkalpanam manaḥ viddhi saṃkalpāt tat na bhidyate
yathā u dravatvāt salilam tathā spandaḥ yathā anilāt
43. manaḥ saṃkalpanam viddhi.
tat saṃkalpāt na bhidyate.
yathā u salilam dravatvāt tathā spandaḥ anilāt
43. Know that the mind (manas) is conception (saṃkalpana); it is not different from conception (saṃkalpa). Just as water is inseparable from its liquidity, so too is pulsation (spanda) inseparable from wind.
यत्र संकल्पनं तत्र तन्मनोऽङ्ग तथा स्थितम् ।
संकल्पमनसी भिन्ने न कदाचन केचन ॥ ४४ ॥
yatra saṃkalpanaṃ tatra tanmano'ṅga tathā sthitam ,
saṃkalpamanasī bhinne na kadācana kecana 44
44. yatra saṅkalpanam tatra tat manaḥ aṅga tathā
sthitam | saṅkalpamanasī bhinne na kadācana kecana
44. aṅga,
yatra saṅkalpanam tatra tat manaḥ tathā sthitam saṅkalpamanasī bhinne na kadācana kecana
44. O dear one, wherever conceptualization (saṅkalpa) exists, there the mind (manas) is accordingly established. Conceptualization (saṅkalpa) and mind (manas) are never considered separate by anyone.
सत्यमस्त्वथवाऽसत्यं पदार्थप्रतिभासनम् ।
तावन्मात्रं मनो विद्धि तद्ब्रह्मैव पितामहः ॥ ४५ ॥
satyamastvathavā'satyaṃ padārthapratibhāsanam ,
tāvanmātraṃ mano viddhi tadbrahmaiva pitāmahaḥ 45
45. satyam astu atha vā asatyam padārthapratibhāsanam
| tāvanmātram manaḥ viddhi tat brahma eva pitāmahaḥ
45. padārthapratibhāsanam satyam astu atha vā asatyam,
manaḥ tāvanmātram viddhi tat eva brahma pitāmahaḥ
45. Understand that the mind (manas) is merely the manifestation of objects (padārtha), whether that manifestation be real or unreal. That very (mind) is indeed the Absolute (brahman), the Grandfather (Brahma).
आतिवाहिकदेहात्मा मन इत्यभिधीयते ।
आधिभौतिकबुद्धिं तु स आधत्ते चिरस्थितेः ॥ ४६ ॥
ātivāhikadehātmā mana ityabhidhīyate ,
ādhibhautikabuddhiṃ tu sa ādhatte cirasthiteḥ 46
46. ātivāhikadehātmā manaḥ iti abhidhīyate |
ādhibhautikabuddhim tu saḥ ādhatte cirasthiteḥ
46. ātivāhikadehātmā manaḥ iti abhidhīyate tu
saḥ ādhibhautikabuddhim cirasthiteḥ ādhatte
46. The self (ātman) that is the subtle body (ātivāhika deha) is called the mind (manas). That (mind), however, adopts the physical intellect (ādhibhautika-buddhi) for its long-lasting existence.
अविद्या संसृतिश्चित्तं मनो बन्धो मलस्तमः ।
इति पर्यायनामानि दृश्यस्य विदुरुत्तमाः ॥ ४७ ॥
avidyā saṃsṛtiścittaṃ mano bandho malastamaḥ ,
iti paryāyanāmāni dṛśyasya viduruttamāḥ 47
47. avidyā saṃsṛtiḥ cittam manaḥ bandhaḥ malaḥ
tamaḥ | iti paryāyanāmāni dṛśyasya viduḥ uttamāḥ
47. uttamāḥ avidyā saṃsṛtiḥ cittam manaḥ bandhaḥ
malaḥ tamaḥ iti dṛśyasya paryāyanāmāni viduḥ
47. Ignorance (avidyā), the cycle of transmigration (saṃsāra), consciousness (citta), mind (manas), bondage, impurity, and darkness - the wise know these to be synonymous terms for the perceived world (dṛśya).
नहि दृश्यादृते किंचिन्मनसो रूपमस्ति हि ।
दृश्यं चोत्पन्नमेवैतन्नेति वक्ष्याम्यहं पुनः ॥ ४८ ॥
nahi dṛśyādṛte kiṃcinmanaso rūpamasti hi ,
dṛśyaṃ cotpannamevaitanneti vakṣyāmyahaṃ punaḥ 48
48. na hi dṛśyāt ṛte kiñcit manasaḥ rūpam asti hi dṛśyam
ca utpannam eva etat na iti vakṣyāmi aham punaḥ
48. na hi manasaḥ kiñcit rūpam dṛśyāt ṛte asti hi ca
utpannam eva etat dṛśyam na iti aham punaḥ vakṣyāmi
48. Indeed, there is no form of the mind without the perceived object. And regarding this perceived object, which has arisen, I shall again declare that it is not real.
यथा कमलबीजान्तः स्थिता कमलवल्लरी ।
महाचित्परमाण्वन्तस्तथा दृश्यं जगत्स्थितम् ॥ ४९ ॥
yathā kamalabījāntaḥ sthitā kamalavallarī ,
mahācitparamāṇvantastathā dṛśyaṃ jagatsthitam 49
49. yathā kamala-bīja-antaḥ sthitā kamala-vallarī
mahā-cit-paramāṇu-antaḥ tathā dṛśyam jagat sthitam
49. yathā kamala-bīja-antaḥ kamala-vallarī sthitā
tathā mahā-cit-paramāṇu-antaḥ dṛśyam jagat sthitam
49. Just as a lotus creeper exists within the lotus seed, so too does the perceived world (jagat) reside within the supreme atom of consciousness (mahā-cit-paramāṇu).
प्रकाशस्य यथाऽऽलोको यथा वातस्य चापलम् ।
यथा द्रवत्वं पयसि दृश्यत्वं द्रष्टरीदृशम् ॥ ५० ॥
prakāśasya yathā''loko yathā vātasya cāpalam ,
yathā dravatvaṃ payasi dṛśyatvaṃ draṣṭarīdṛśam 50
50. prakāśasya yathā ālokaḥ yathā vātasya cāpalam
yathā dravatvam payasi dṛśyatvam draṣṭari īdṛśam
50. yathā prakāśasya ālokaḥ yathā vātasya cāpalam yathā
payasi dravatvam tathā draṣṭari dṛśyatvam īdṛśam
50. Just as light (āloka) is inherent to brightness (prakāśa), just as fickleness (cāpalam) is inherent to wind (vāta), and just as fluidity (dravatvam) is inherent to water (payas), similarly, the quality of being perceived (dṛśyatvam) is inherent in the perceiver.
अङ्गदत्वं यथा हेम्नि मृगनद्यां यथा जलम् ।
भित्तिर्यथा स्वप्नपुरे तथा द्रष्टरि दृश्यधीः ॥ ५१ ॥
aṅgadatvaṃ yathā hemni mṛganadyāṃ yathā jalam ,
bhittiryathā svapnapure tathā draṣṭari dṛśyadhīḥ 51
51. aṅgadatvam yathā hemni mṛga-nadyām yathā jalam
bhittiḥ yathā svapna-pure tathā draṣṭari dṛśya-dhīḥ
51. yathā hemni aṅgadatvam yathā mṛga-nadyām jalam
yathā svapna-pure bhittiḥ tathā draṣṭari dṛśya-dhīḥ
51. Just as the quality of being an armlet is inherent in gold, just as water is (perceived) in a mirage-river, and just as a wall is (seen) in a dream-city, similarly, the perception of the perceived object is in the perceiver.
एवं द्रष्टरि दृश्यत्वमनन्यदिव यत्स्थितम् ।
तदप्युन्मार्जयाम्याशु त्वच्चित्तादर्शतो मलम् ॥ ५२ ॥
evaṃ draṣṭari dṛśyatvamananyadiva yatsthitam ,
tadapyunmārjayāmyāśu tvaccittādarśato malam 52
52. evam draṣṭari dṛśyatvam ananyat iva yat sthitam
tat api unmārjayāmi āśu tvaccittādarśataḥ malam
52. evam yat dṛśyatvam ananyat iva draṣṭari sthitam
tat api malam tvaccittādarśataḥ āśu unmārjayāmi
52. Thus, the impurity (mala) where the state of being an object (dṛśyatva) appears to be situated in the seer (draṣṭṛ) as if it were non-distinct, that very impurity I swiftly wipe away from the mirror of your consciousness (citta).
यद्द्रष्टुरस्याद्रष्टृत्वं दृश्याभावे भवेद्वलात् ।
तद्विद्धि केवलीभावं तत एवासतः सतः ॥ ५३ ॥
yaddraṣṭurasyādraṣṭṛtvaṃ dṛśyābhāve bhavedvalāt ,
tadviddhi kevalībhāvaṃ tata evāsataḥ sataḥ 53
53. yat draṣṭuḥ asya adraṣṭṛtvam dṛśyābhāve bhavet
balāt tat viddhi kevalībhāvam tataḥ eva asataḥ sataḥ
53. yat asya draṣṭuḥ dṛśyābhāve balāt adraṣṭṛtvam bhavet
tat tataḥ eva asataḥ sataḥ kevalībhāvam viddhi
53. Understand that the state of non-seeing (adraṣṭṛtva), which necessarily occurs for this seer (draṣṭṛ) in the absence of the seen, is indeed the state of absolute isolation (kevalībhāva), and it is from this very state that the existent (sat) is distinguished from the non-existent (asat).
तत्तामुपगते भावे रागद्वेषादिवासनाः ।
शाम्यन्त्यस्पन्दिते वाते स्पन्दनक्षुब्धता यथा ॥ ५४ ॥
tattāmupagate bhāve rāgadveṣādivāsanāḥ ,
śāmyantyaspandite vāte spandanakṣubdhatā yathā 54
54. tattām upagate bhāve rāgadveṣādivāsanāḥ
śāmyanti aspandite vāte spandanakṣubdhatā yathā
54. yathā aspandite vāte spandanakṣubdhatā (śāmyati)
tathā tattām upagate bhāve rāgadveṣādivāsanāḥ śāmyanti
54. When that state [of isolation] is attained, latent impressions (vāsanās) such as attachment (rāga) and aversion (dveṣa) subside, just as the agitation caused by movement ceases in still air.
असंभवति सर्वस्मिन्दिग्भूम्याकाशरूपिणि ।
प्रकाश्ये यादृशं रूपं प्रकाशस्यामलं भवेत् ॥ ५५ ॥
asaṃbhavati sarvasmindigbhūmyākāśarūpiṇi ,
prakāśye yādṛśaṃ rūpaṃ prakāśasyāmalaṃ bhavet 55
55. asaṃbhavati sarvasmin digbhūmyākāśarūpiṇi
prakāśye yādṛśam rūpam prakāśasya amalam bhavet
55. sarvasmin digbhūmyākāśarūpiṇi prakāśye asaṃbhavati
(sati) prakāśasya yādṛśam amalam rūpam bhavet
55. When all manifest objects (prakāśya) – comprising directions, earth, and space – cease to exist, the nature of the illuminating light (prakāśa) would be utterly stainless.
त्रिजगत्त्वमहं चेति दृश्येऽसत्तामुपागते ।
द्रष्टुः स्यात्केवलीभावस्तादृशो विमलात्मनः ॥ ५६ ॥
trijagattvamahaṃ ceti dṛśye'sattāmupāgate ,
draṣṭuḥ syātkevalībhāvastādṛśo vimalātmanaḥ 56
56. trijagattvam aham ca iti dṛśye asattām upāgate
draṣṭuḥ syāt kevalībhāvaḥ tādṛśaḥ vimalātmanaḥ
56. dṛśye trijagattvam aham ca iti asattām upāgate,
draṣṭuḥ vimalātmanaḥ tādṛśaḥ kevalībhāvaḥ syāt
56. When the visible world, including the three realms and the ego (ahaṅkāra), attains non-existence, then the pure self (ātman) of the seer achieves a state of such absolute isolation (kevalībhāva).
अनाप्ताखिलशैलादि प्रतिबिम्बे हि यादृशी ।
स्याद्दर्पणे दर्पणता केवलात्मस्वरूपिणी ॥ ५७ ॥
anāptākhilaśailādi pratibimbe hi yādṛśī ,
syāddarpaṇe darpaṇatā kevalātmasvarūpiṇī 57
57. anāptākhilaśailādi pratibimbe hi yādṛśī
syāt darpaṇe darpaṇatā kevalātmasvarūpiṇī
57. hi yādṛśī kevalātmasvarūpiṇī darpaṇatā
anāptākhilaśailādi pratibimbe darpaṇe syāt
57. Indeed, just as the pure nature (darpaṇatā) of a mirror, which is essentially its isolated self (ātman), remains, even when reflections (pratibimba) of mountains and other objects are present, without the mirror itself actually containing those objects.
अहं त्वं जगदित्यादौ प्रशान्ते दृश्यसंभ्रमे ।
स्यात्तादृशी केवलता स्थिते द्रष्टर्यवीक्षणे ॥ ५८ ॥
ahaṃ tvaṃ jagadityādau praśānte dṛśyasaṃbhrame ,
syāttādṛśī kevalatā sthite draṣṭaryavīkṣaṇe 58
58. aham tvam jagat iti ādau praśānte dṛśyasaṃbhrame
syāt tādṛśī kevalatā sthite draṣṭari avīkṣaṇe
58. aham tvam jagat iti ādau dṛśyasaṃbhrame praśānte (sati),
draṣṭari avīkṣaṇe sthite (sati),
tādṛśī kevalatā syāt
58. When the perceptual illusion (saṃbhrama) of 'I,' 'you,' and 'the world' has completely subsided, and the seer (draṣṭṛ) remains in a state of non-observation, then such an absolute isolation (kevalatā) manifests.
श्रीराम उवाच ।
सच्चेन्न शाम्यत्येवेदं नाभावो विद्यते सतः ।
असत्तां च न विद्मोऽस्मिन्दृश्ये दोषप्रदायिनि ॥ ५९ ॥
śrīrāma uvāca ,
saccenna śāmyatyevedaṃ nābhāvo vidyate sataḥ ,
asattāṃ ca na vidmo'smindṛśye doṣapradāyini 59
59. śrīrāma uvāca | sat cet na śāmyati eva idam na abhāvaḥ
vidyate sataḥ asattām ca na vidmaḥ asmin dṛśye doṣapradāyini
59. śrīrāma uvāca cet idam sat (asti),
eva na śāmyati sataḥ abhāvaḥ na vidyate ca asmin doṣapradāyini dṛśye asattām na vidmaḥ
59. Śrī Rāma said: If this (world) is truly existent, then it would not subside, for there is no non-existence for that which is real. We also do not perceive non-existence in this phenomenal world (dṛśya), which is the source of all imperfections.
तस्मात्कथमियं शाम्येद्ब्रह्मन्दृश्यविषूचिका ।
मनोभवभ्रमकरी दुःखसंततिदायिनी ॥ ६० ॥
tasmātkathamiyaṃ śāmyedbrahmandṛśyaviṣūcikā ,
manobhavabhramakarī duḥkhasaṃtatidāyinī 60
60. tasmāt katham iyam śāmyet brahman dṛśyaviṣūcikā
manobhavabhramakarī duḥkhasaṃtatidāyinī
60. brahman tasmāt iyam manobhavabhramakarī
duḥkhasaṃtatidāyinī dṛśyaviṣūcikā katham śāmyet
60. Therefore, O Brahmā (Vasiṣṭha), how can this visible affliction, which causes mental delusion and bestows a continuous succession of suffering, be pacified?
श्रीवसिष्ठ उवाच ।
अस्य दृश्यपिशाचस्य शान्त्यै मन्त्रमिमं श्रृणु ।
रामात्यन्तमयं येन मृतिमेष्यति नङक्ष्यति ॥ ६१ ॥
śrīvasiṣṭha uvāca ,
asya dṛśyapiśācasya śāntyai mantramimaṃ śrṛṇu ,
rāmātyantamayaṃ yena mṛtimeṣyati naṅakṣyati 61
61. śrīvasiṣṭhaḥ uvāca asya dṛśyapiśācasya śāntyai mantram
imam śṛṇu rāma atyantamayam yena mṛtim eṣyati naṅkṣyati
61. śrīvasiṣṭhaḥ uvāca rāma asya dṛśyapiśācasya śāntyai atyantamayam
imam mantram yena (saḥ) mṛtim eṣyati naṅkṣyati śṛṇu
61. Śrī Vasiṣṭha said: 'O Rāma, listen to this mantra (mantra) for the pacification of this visible demon (dṛśya piśāca), by which it will surely meet its demise and be utterly destroyed.'
यदस्ति तस्य नाशोऽस्ति न कदाचन राघव ।
तस्मात्तन्नष्टमप्यन्तर्बीजभूतं भवेद्धृदि ॥ ६२ ॥
yadasti tasya nāśo'sti na kadācana rāghava ,
tasmāttannaṣṭamapyantarbījabhūtaṃ bhaveddhṛdi 62
62. yat asti tasya nāśaḥ asti na kadācana rāghava
tasmāt tat naṣṭam api antar bījabhūtam bhavet hṛdi
62. rāghava yat asti tasya nāśaḥ na kadācana asti
tasmāt tat naṣṭam api hṛdi antar bījabhūtam bhavet
62. O Rāghava, whatever exists, its destruction never occurs. Therefore, even that which is destroyed remains within the heart (hṛdi) as a seed.
स्मृतिबीजाच्चिदाकाशे पुनरुद्भूय दृश्यधीः ।
लोकशैलाम्बराकारं दोषं वितनुतेऽतनुम् ॥ ६३ ॥
smṛtibījāccidākāśe punarudbhūya dṛśyadhīḥ ,
lokaśailāmbarākāraṃ doṣaṃ vitanute'tanum 63
63. smṛtibījāt cit ākāśe punaḥ udbhūya dṛśyadhīḥ
lokaśailāmbarākāram doṣam vitanute atanum
63. smṛtibījāt cit ākāśe punaḥ udbhūya dṛśyadhīḥ
lokaśailāmbarākāram atanum doṣam vitanute
63. From the seed of memory (smṛtibīja), the notion of the perceptible (dṛśya), having manifested again within the space of consciousness (cidākāśa), spreads an immense fault (doṣa) that takes the form of worlds, mountains, and sky.
इत्यनिर्मोक्षदोषः स्यान्न च तस्येह संभवः ।
यस्माद्देवर्षिमुनयो दृश्यन्ते मुक्तिभाजनम् ॥ ६४ ॥
ityanirmokṣadoṣaḥ syānna ca tasyeha saṃbhavaḥ ,
yasmāddevarṣimunayo dṛśyante muktibhājanam 64
64. iti anirmokṣadoṣaḥ syāt na ca tasya iha saṃbhavaḥ
yasmāt devarṣimunayaḥ dṛśyante muktibhājanam
64. iti anirmokṣadoṣaḥ syāt; ca tasya iha saṃbhavaḥ na; yasmāt devarṣimunayaḥ muktibhājanam dṛśyante.
64. Thus, there would be the fault of non-liberation (mokṣa), but its existence is not found here, because divine sages and ascetics are indeed seen as recipients of liberation (mokṣa).
यदि स्याज्जगदादीदं तस्मान्मोक्षो न कस्यचित् ।
बाह्यस्थमस्तु हृत्स्थं वा दृश्यं नाशाय केवलम् ॥ ६५ ॥
yadi syājjagadādīdaṃ tasmānmokṣo na kasyacit ,
bāhyasthamastu hṛtsthaṃ vā dṛśyaṃ nāśāya kevalam 65
65. yadi syāt jagat ādi idam tasmāt mokṣaḥ na kasyacit
bāhyastham astu hṛtstham vā dṛśyam nāśāya kevalam
65. yadi idam jagat ādi syāt,
tasmāt kasyacit mokṣaḥ na.
bāhyastham vā hṛtstham dṛśyam kevalam nāśāya astu.
65. If this world (jagat) were primordial, then there would be no liberation (mokṣa) for anyone. Whatever is seen, whether external or internal, is solely for destruction.
तस्मादिमां प्रतिज्ञां त्वं श्रृणु रामातिभीषणाम् ।
यामुत्तरेण ग्रन्थेन नूनं त्वमवबुध्यसे ॥ ६६ ॥
tasmādimāṃ pratijñāṃ tvaṃ śrṛṇu rāmātibhīṣaṇām ,
yāmuttareṇa granthena nūnaṃ tvamavabudhyase 66
66. tasmāt imām pratijñām tvam śṛṇu rāma atibhīṣaṇām
yām uttareṇa granthena nūnam tvam avabudhyase
66. rāma,
tasmāt tvam imām atibhīṣaṇām pratijñām śṛṇu; yām nūnam tvam uttareṇa granthena avabudhyase.
66. Therefore, O Rāma, listen to this extremely formidable declaration, which you will surely understand through the subsequent text.
अयमाकाशभूतादिरूपोऽहं चेति लक्षितः ।
जगच्छब्दस्य नामार्थो ननु नास्त्येव कश्चन ॥ ६७ ॥
ayamākāśabhūtādirūpo'haṃ ceti lakṣitaḥ ,
jagacchabdasya nāmārtho nanu nāstyeva kaścana 67
67. ayam ākāśabhūtādirūpaḥ aham ca iti lakṣitaḥ
jagacchabdasya nāmārthaḥ nanu na asti eva kaścana
67. ayam aham ākāśabhūtādirūpaḥ iti ca lakṣitaḥ; nanu jagacchabdasya kaścana nāmārthaḥ na eva asti.
67. This 'I' (aham) is thus understood as having the form of space and other elements, and truly, there is no inherent meaning to the word 'world' (jagat).
यदिदं दृश्यते किंचिद्दृश्यजातं पुरोगतम् ।
परं ब्रह्मैव तत्सर्वमजरामरमव्ययम् ॥ ६८ ॥
yadidaṃ dṛśyate kiṃciddṛśyajātaṃ purogatam ,
paraṃ brahmaiva tatsarvamajarāmaramavyayam 68
68. yat idam dṛśyate kiṃcit dṛśyajātam purōgatam
param brahma eva tat sarvam ajaram amaram avyayam
68. yat idam kiṃcit dṛśyajātam purōgatam dṛśyate,
tat sarvam eva ajaram amaram avyayam param brahma (asti)
68. Whatever visible phenomenon is perceived, whatever totality of appearances is presented before us, all of that is truly the supreme (brahman), which is ageless, immortal, and imperishable.
पूर्णे पूर्णं प्रसरति शान्ते शान्तं व्यवस्थितम् ।
व्योमन्येवोदितं व्योम ब्रह्मणि ब्रह्म तिष्ठति ॥ ६९ ॥
pūrṇe pūrṇaṃ prasarati śānte śāntaṃ vyavasthitam ,
vyomanyevoditaṃ vyoma brahmaṇi brahma tiṣṭhati 69
69. pūrṇe pūrṇam prasarati śānte śāntam vyavasthitam
vyomani eva uditam vyoma brahmaṇi brahma tiṣṭhati
69. pūrṇe pūrṇam prasarati; śānte śāntam vyavasthitam;
vyomani eva vyoma uditam; brahmaṇi brahma tiṣṭhati
69. Completeness manifests within the complete; tranquility is established within the tranquil. Space itself appears only within space, and (brahman) resides within (brahman).
न दृश्यमस्ति सद्रूपं न द्रष्टा न च दर्शनम् ।
न शून्यं न जडं नो चिच्छान्तमेवेदमाततम् ॥ ७० ॥
na dṛśyamasti sadrūpaṃ na draṣṭā na ca darśanam ,
na śūnyaṃ na jaḍaṃ no cicchāntamevedamātatam 70
70. na dṛśyam asti sadrūpam na draṣṭā na ca darśanam
na śūnyam na jaḍam na u cit śāntam eva idam ātatam
70. dṛśyam sadrūpam na asti; draṣṭā na; ca darśanam na.
śūnyam na; jaḍam na; u cit na.
idam śāntam eva ātatam.
70. There is no visible object having an independent reality, nor is there a seer, nor the act of seeing. It is neither void, nor inert, nor pure consciousness. This (ultimate reality) is verily peaceful and all-pervading.
श्रीराम उवाच ।
वन्ध्यापुत्रेण पिष्टोऽद्रिः शशशृङ्गं प्रगायति ।
प्रसार्य भुजसंपातं शिला नृत्यति ताण्डवम् ॥ ७१ ॥
śrīrāma uvāca ,
vandhyāputreṇa piṣṭo'driḥ śaśaśṛṅgaṃ pragāyati ,
prasārya bhujasaṃpātaṃ śilā nṛtyati tāṇḍavam 71
71. śrīrāmaḥ uvāca vandhyāputreṇa piṣṭaḥ adriḥ śaśaśṛṅgam
pragāyati prasārya bhujasaṃpātam śilā nṛtyati tāṇḍavam
71. śrīrāmaḥ uvāca: vandhyāputreṇa adriḥ piṣṭaḥ (abhūt); śaśaśṛṅgam pragāyati; śilā bhujasaṃpātam prasārya tāṇḍavam nṛtyati.
71. Lord Rama said: A mountain is ground to dust by the son of a barren woman; a rabbit's horn begins to sing. A rock, having spread its arms, performs the "tāṇḍava" dance.
स्रवन्ति सिकतास्तैलं पठन्त्युपलपुत्रिकाः ।
गर्जन्ति चित्रजलदा इतीवेदं वचः प्रभो ॥ ७२ ॥
sravanti sikatāstailaṃ paṭhantyupalaputrikāḥ ,
garjanti citrajaladā itīvedaṃ vacaḥ prabho 72
72. sravanti sikatāḥ tailam paṭhanti upalaputrikāḥ
garjanti citrajaladāḥ iti iva idam vacaḥ prabho
72. prabho,
sikatāḥ tailam sravanti,
upalaputrikāḥ paṭhanti,
citrajaladāḥ garjanti,
iti iva idam vacaḥ
72. Sands yield oil, stone dolls read, and painted clouds roar - such, O Lord, are these words [you speak/I hear].
जरामरणदुःखादिशैलाकाशमयं जगत् ।
नास्तीति किमिदं नाम भवताऽपि ममोच्यते ॥ ७३ ॥
jarāmaraṇaduḥkhādiśailākāśamayaṃ jagat ,
nāstīti kimidaṃ nāma bhavatā'pi mamocyate 73
73. jarāmaraṇaduḥkhādiśailākāśamayam jagat na asti
iti kim idam nāma bhavatā api mama ucyate
73. bhavatā api mama ucyate jarāmaraṇaduḥkhādiśailākāśamayam
jagat na asti iti kim idam nāma
73. The world (jagat), whose intrinsic nature (maya) is old age, death, and suffering (duḥkha), and which is vast like mountains and the sky (ākāśa), does not exist - what is this (idam), O revered one, that is being said even by you to me?
यथेदं न स्थितं विश्वं नोत्पन्नं न च विद्यते ।
तथा कथय मे ब्रह्मन्येनैतन्निश्चितं भवेत् ॥ ७४ ॥
yathedaṃ na sthitaṃ viśvaṃ notpannaṃ na ca vidyate ,
tathā kathaya me brahmanyenaitanniścitaṃ bhavet 74
74. yathā idam na sthitam viśvam na utpannam na ca vidyate
tathā kathaya me brahman yena etat niścitam bhavet
74. brahman,
me tathā kathaya yena etat niścitam bhavet yathā idam viśvam na sthitam na utpannam na ca vidyate
74. O Brahmin (brahman), please explain to me how this universe (viśva) is not situated, not born, and does not exist, so that this understanding may become certain for me.
श्रीवसिष्ठ उवाच ।
नासमन्वितवागस्मि श्रृणु राघव कथ्यते ।
यथेदमसदाभाति वन्ध्यापुत्र इवाऽऽरवी ॥ ७५ ॥
śrīvasiṣṭha uvāca ,
nāsamanvitavāgasmi śrṛṇu rāghava kathyate ,
yathedamasadābhāti vandhyāputra ivā''ravī 75
75. śrīvasiṣṭhaḥ uvāca na asamanvitavāk asmi śṛṇu rāghava
kathyate yathā idam asat ābhāti vandhyāputraḥ iva āravī
75. śrīvasiṣṭhaḥ uvāca.
rāghava śṛṇu.
na asamanvitavāk asmi.
kathyate yathā idam asat vandhyāputraḥ iva āravī ābhāti.
75. Sri Vasishtha said: 'O Raghava, I am not incoherent in my speech; listen! It is explained how this (universe) appears unreal, just like a barren woman's son or a sky-flower.'
इदमादावनुत्पन्नं सर्गादौ तेन नास्त्यलम् ।
इदं हि मनसो भाति स्वप्नादौ पत्तनं यथा ॥ ७६ ॥
idamādāvanutpannaṃ sargādau tena nāstyalam ,
idaṃ hi manaso bhāti svapnādau pattanaṃ yathā 76
76. idam ādau anutpannam sargādau tena na asti alam
idam hi manasaḥ bhāti svapnādau pattanam yathā
76. idam ādau anutpannam sargādau tena na alam asti.
hi idam manasaḥ bhāti,
yathā svapnādau pattanam.
76. This (world), being unproduced in the very beginning, even at the outset of creation, therefore does not truly exist. Indeed, this (world) appears from the mind, just as a city appears in a dream.
मन एव च सर्गादावनुत्पन्नमसद्वपुः ।
तदेतच्छ्रणु वक्ष्यामि यथैवमनुभूयते ॥ ७७ ॥
mana eva ca sargādāvanutpannamasadvapuḥ ,
tadetacchraṇu vakṣyāmi yathaivamanubhūyate 77
77. manaḥ eva ca sargādau anutpannam asadvapuḥ tat
etat śṛṇu vakṣyāmi yathā eva idam anubhūyate
77. ca manaḥ eva sargādau anutpannam asadvapuḥ.
etat śṛṇu.
vakṣyāmi yathā eva idam anubhūyate.
77. And the mind itself, being unproduced at the beginning of creation, has an unsubstantial form. Hear this (explanation): I will tell you exactly how this (mind's manifestation) is experienced.
मनोदृश्यमयं दोषं तनोतीमं क्षयात्मकम् ।
असदेव सदाकारं स्वप्नः स्वप्नान्तरं यथा ॥ ७८ ॥
manodṛśyamayaṃ doṣaṃ tanotīmaṃ kṣayātmakam ,
asadeva sadākāraṃ svapnaḥ svapnāntaraṃ yathā 78
78. manaḥ dṛśyamayam doṣam tanoti imam kṣayātmakam
asat eva satākāram svapnaḥ svapnāntaram yathā
78. manaḥ imaṃ dṛśyamayam kṣayātmakam doṣam tanoti.
asat eva satākāram (bhāti),
yathā svapnaḥ (bhāti) svapnāntaram.
78. The mind extends this perishable defect (doṣa) which consists of perceived objects. Indeed, it is unreal, yet it appears to have a real form, just as a dream (can lead to) another dream.
तत्स्वयं स्वैरमेवाशु संकल्पयति देहकम् ।
तेनेयमिन्द्रजालश्रीर्विततेन वितन्यते ॥ ७९ ॥
tatsvayaṃ svairamevāśu saṃkalpayati dehakam ,
teneyamindrajālaśrīrvitatena vitanyate 79
79. tat svayam svairam eva āśu saṃkalpayati dehakam
tena iyam indrajālaśrīḥ vitatena vitanyate
79. tat svayam eva āśu svairam dehakam saṃkalpayati.
tena iyam vitatena indrajālaśrīḥ vitanyate.
79. That (mind) itself spontaneously and swiftly conceives a body. By this (conception), this illusory splendor is manifested as the extended (world).
स्फुरति वल्गति गच्छति याचते भ्रमति मज्जति संहरति स्वयम् ।
अपरतामुपयात्यपि केवलं चलति चञ्चलशक्तितया मनः ॥ ८० ॥
sphurati valgati gacchati yācate bhramati majjati saṃharati svayam ,
aparatāmupayātyapi kevalaṃ calati cañcalaśaktitayā manaḥ 80
80. sphurati valgati gacchati yācate
bhramati majjati saṃharati
svayam aparatām upayāti api kevalam
calati cañcalaśaktitayā manaḥ
80. manaḥ cañcalaśaktitayā svayam
sphurati valgati gacchati yācate
bhramati majjati saṃharati api
kevalam calati aparatām upayāti
80. The mind (manaḥ), by virtue of its restless power, spontaneously flashes, leaps, goes, begs, wanders, sinks, and withdraws. It merely moves, even assuming diverse forms.

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 (current chapter) 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