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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-52

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श्रीवसिष्ठ उवाच ।
एतस्मिन्नन्तरे राम लीलोवाच सरस्वतीम् ।
श्वासावशेषमालोक्य मूढं भर्तारमग्रगम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
etasminnantare rāma līlovāca sarasvatīm ,
śvāsāvaśeṣamālokya mūḍhaṃ bhartāramagragam 1
1. śrīvasiṣṭhaḥ uvāca etasmin antare rāma līlā uvāca
sarasvatīm śvāsāvaśeṣam ālokya mūḍham bhartāram agragam
1. śrīvasiṣṭhaḥ uvāca rāma etasmin antare līlā mūḍham
śvāsāvaśeṣam agragam bhartāram ālokya sarasvatīm uvāca
1. Venerable Vasishtha said: O Rama, at this moment, Lila, seeing her bewildered husband barely breathing and lying before her, spoke to Sarasvati.
प्रवृत्तो देहमुत्स्रष्टुं मद्भर्तायमिहाम्बिके ।
ज्ञप्तिरुवाच ।
एवंरूपमहारम्भे संग्रामे राष्ट्रसंभ्रमे ॥ २ ॥
pravṛtto dehamutsraṣṭuṃ madbhartāyamihāmbike ,
jñaptiruvāca ,
evaṃrūpamahārambhe saṃgrāme rāṣṭrasaṃbhrame 2
2. pravṛttaḥ deham utsraṣṭum mat bhartā ayam iha ambike
jñaptiḥ uvāca evaṃrūpa mahārambhe saṃgrāme rāṣṭrasaṃbhrame
2. ambike iha mat bhartā ayam deham utsraṣṭum pravṛttaḥ
jñaptiḥ uvāca evaṃrūpa mahārambhe saṃgrāme rāṣṭrasaṃbhrame
2. Jñapti said: "My husband here, Ambikā, is about to abandon his body." This describes a great beginning of a battle, amidst the confusion of the kingdom.
संपन्नेऽपि स्थितेऽप्युच्चैर्विचित्रारम्भमन्थरे ।
न किंचिदपि संपन्नं राष्ट्रं न च महीतलम् ॥ ३ ॥
saṃpanne'pi sthite'pyuccairvicitrārambhamanthare ,
na kiṃcidapi saṃpannaṃ rāṣṭraṃ na ca mahītalam 3
3. saṃpanne api sthite api uccaiḥ vicitrārambhamanthare
na kiñcit api saṃpannaṃ rāṣṭraṃ na ca mahītalam
3. api saṃpanne api sthite uccaiḥ vicitrārambhamanthare (sati)
kiñcit api na saṃpannaṃ rāṣṭraṃ na ca mahītalam (saṃpannaṃ)
3. Even when this great beginning of battle was accomplished, even though it stood mighty and was slow due to its varied undertakings, nothing at all was actually achieved; neither the kingdom nor the earth was truly established.
न स्थितं क्वचनाप्येव स्वप्नात्मकमिदं जगत् ।
तस्य तन्मण्डपस्यान्तः शवस्य निकटाम्बरे ॥ ४ ॥
na sthitaṃ kvacanāpyeva svapnātmakamidaṃ jagat ,
tasya tanmaṇḍapasyāntaḥ śavasya nikaṭāmbare 4
4. na sthitaṃ kvacana api eva svapnātmakam idam jagat
tasya tat maṇḍapasya antaḥ śavasya nikaṭa ambare
4. idam svapnātmakam jagat kvacana api eva na sthitaṃ
tasya tat maṇḍapasya antaḥ śavasya nikaṭa ambare
4. This dream-like world (jagat) was not situated anywhere at all. Inside that very pavilion, in the sky near the corpse...
इदं भूराष्ट्रमाभाति भर्तृजीवस्य तेऽनघे ।
अन्तःपुरगृहान्ते तदिदं राष्ट्रान्वितोदरम् ॥ ५ ॥
idaṃ bhūrāṣṭramābhāti bhartṛjīvasya te'naghe ,
antaḥpuragṛhānte tadidaṃ rāṣṭrānvitodaram 5
5. idam bhūrāṣṭram ābhāti bhartṛjīvasya te anaghe
antaḥpuragṛhānte tat idam rāṣṭrānvitodaram
5. anaghe te bhartṛjīvasya idam bhūrāṣṭram ābhāti
antaḥpuragṛhānte tat idam rāṣṭrānvitodaram
5. O blameless one, this earth-kingdom (bhūrāṣṭra) manifests as your husband's life. It is that kingdom, whose interior is filled with nations, located within the inner chambers of the palace.
वसिष्ठविप्रगेहेऽन्तर्विन्ध्याद्रिग्रामके स्थितम् ।
वसिष्ठविप्रगेहेन्तः शवगेहजगत्स्थितम् ॥ ६ ॥
vasiṣṭhavipragehe'ntarvindhyādrigrāmake sthitam ,
vasiṣṭhavipragehentaḥ śavagehajagatsthitam 6
6. vasiṣṭhavipragehe antar vindhyādriggrāmake sthitam
vasiṣṭhavipragehe antaḥ śavagehajagat sthitam
6. vasiṣṭhavipragehe antar vindhyādriggrāmake sthitam
vasiṣṭhavipragehe antaḥ śavagehajagat sthitam
6. Situated within a village in the Vindhya mountains, inside the house of Vasiṣṭha the Brahmin. Situated again, within the very same house of Vasiṣṭha the Brahmin, is the world which serves as a house for a corpse.
शवगेहजगत्कुक्षाविदं गेहजगत्स्थितम् ।
एवमेष महारम्भो जगत्त्रयमयो भ्रमः ॥ ७ ॥
śavagehajagatkukṣāvidaṃ gehajagatsthitam ,
evameṣa mahārambho jagattrayamayo bhramaḥ 7
7. śavagehajagatkukṣau idam gehajagat sthitam
evam eṣaḥ mahārambhaḥ jagattrayamayaḥ bhramaḥ
7. śavagehajagatkukṣau idam gehajagat sthitam
evam eṣaḥ mahārambhaḥ jagattrayamayaḥ bhramaḥ
7. Within the interior of the world that is a house for a corpse, this 'house-world' is situated. In this manner, this vast manifestation (mahārambha), this delusion (māyā) consisting of the three worlds, is merely an error.
त्वया मयाऽनयाऽनेन संयुक्तः सार्णवावनिः ।
गिरिग्रामकदेहान्तर्मध्ये गगनकोशके ॥ ८ ॥
tvayā mayā'nayā'nena saṃyuktaḥ sārṇavāvaniḥ ,
girigrāmakadehāntarmadhye gaganakośake 8
8. tvayā mayā anayā anena saṃyuktaḥ sārṇavāvaniḥ
girigrāmakadehāntarmadhye gaganakośake
8. sārṇavāvaniḥ tvayā mayā anayā anena saṃyuktaḥ
girigrāmakadehāntarmadhye gaganakośake
8. This (world), along with its oceans and land, is connected to or experienced by you, by me, by her, and by him. It is situated within the inner core of the body (deha), which is like a mountain and a village, and also within the sheath of space.
स्वात्मैव कचति व्यर्थो न कचत्येव वा क्वचित् ।
तत्पदं परमं विद्धि नाशोत्पादविवर्जितम् ॥ ९ ॥
svātmaiva kacati vyartho na kacatyeva vā kvacit ,
tatpadaṃ paramaṃ viddhi nāśotpādavivarjitam 9
9. svātma eva kacati vyarthaḥ na kacati eva vā kvacit
tat padam paramam viddhi nāśotpādavivarjitam
9. viddhi tat paramam padam nāśotpādavivarjitam
svātma eva kacati vyarthaḥ vā na kacati eva kvacit
9. Only the self (ātman) appears (kacati) in vain, or perhaps it does not appear at all anywhere. Know that supreme state (padam) to be utterly devoid of destruction and creation.
स्वयं कचितमाभातं शान्तं परमनामयम् ।
किल मण्डपगेहेन्तः स्वस्वभावोदितात्मनि ॥ १० ॥
svayaṃ kacitamābhātaṃ śāntaṃ paramanāmayam ,
kila maṇḍapagehentaḥ svasvabhāvoditātmani 10
10. svayam kvacitam ābhātam śāntam parama-anāmayam
kila maṇḍapagehe anantaḥ sva-svabhāva-udita-ātmani
10. svayam kvacitam ābhātam śāntam parama-anāmayam
kila maṇḍapagehe anantaḥ sva-svabhāva-udita-ātmani
10. The Self (ātman) itself, certainly manifest, peaceful, and supremely free from affliction, is indeed endless within the pavilion-house (body/cosmos), residing in the Self (ātman) that has arisen from its own intrinsic nature (svabhāva).
एवमारम्भघनयोरपि मण्डपयोस्तयोः ।
उदरे शून्यमाकाशमेवास्ति न जगद्भ्रमः ॥ ११ ॥
evamārambhaghanayorapi maṇḍapayostayoḥ ,
udare śūnyamākāśamevāsti na jagadbhramaḥ 11
11. evam ārambha-ghanayoḥ api maṇḍapayoḥ tayoḥ
udare śūnyam ākāśam eva asti na jagat-bhramaḥ
11. evam ārambha-ghanayoḥ api tayoḥ maṇḍapayoḥ udare śūnyam ākāśam eva asti,
jagat-bhramaḥ na
11. Thus, even within those two pavilions - densely constructed or full of undertakings - there is only empty space, not the illusion (māyā) of the world.
भ्रमद्रष्टुरभावे हि कीदृशी भ्रमता भ्रमे ।
नास्त्येव भ्रमसत्तातो यदस्ति तदजं पदम् ॥ १२ ॥
bhramadraṣṭurabhāve hi kīdṛśī bhramatā bhrame ,
nāstyeva bhramasattāto yadasti tadajaṃ padam 12
12. bhrama-draṣṭuḥ abhāve hi kīdṛśī bhramatā bhrame na
asti eva bhrama-sattātaḥ yat asti tat ajam padam
12. hi bhrama-draṣṭuḥ abhāve bhrame kīdṛśī bhramatā na asti eva.
bhrama-sattātaḥ (hi) yat asti tat ajam padam
12. Indeed, in the absence of a perceiver of illusion, what kind of illusion-ness can there be within an illusion (māyā)? The illusion (māyā) itself does not exist by virtue of its seeming reality; what truly exists is that unborn state (padam).
भ्रमो दृश्यमसत्तस्य द्रष्टृदृश्यदशा कुतः ।
द्रष्टृदृश्यक्रमाभावादद्वयं सहजं हि तत् ॥ १३ ॥
bhramo dṛśyamasattasya draṣṭṛdṛśyadaśā kutaḥ ,
draṣṭṛdṛśyakramābhāvādadvayaṃ sahajaṃ hi tat 13
13. bhramaḥ dṛśyam asat tasya draṣṭṛ-dṛśya-daśā kutaḥ
draṣṭṛ-dṛśya-krama-abhāvāt advayam sahajam hi tat
13. bhramaḥ dṛśyam (ca) asat (ca).
tasya draṣṭṛ-dṛśya-daśā kutaḥ? draṣṭṛ-dṛśya-krama-abhāvāt hi tat advayam sahajam
13. The illusion (māyā) is merely the seen, and it is unreal; how then can there be a state of perceiver and perceived in relation to it? Due to the absence of the sequence of perceiver and perceived, that (reality) is indeed non-dual and inherent (sahajam).
तत्पदं परमं विद्धि नाशोत्पादविवर्जितम् ।
स्वयं कचितमाभातं शान्तमाद्यमनामयम् ॥ १४ ॥
tatpadaṃ paramaṃ viddhi nāśotpādavivarjitam ,
svayaṃ kacitamābhātaṃ śāntamādyamanāmayam 14
14. tat padam paramam viddhi nāśa-utpāda-vivarjitam
svayam kacitam ābhātam śāntam ādyam anāmayam
14. tat paramam padam nāśa-utpāda-vivarjitam svayam
kacitam ābhātam śāntam ādyam anāmayam viddhi
14. Know that supreme state (padam) to be free from destruction and origination, inherently self-adorned and shining forth, peaceful, primeval, and blissful.
किल मण्डपगेहान्तः स्वस्वभावोदितात्मनि ।
विहरन्ति जनास्तत्र स्वगेहे स्वव्यवस्थया ॥ १५ ॥
kila maṇḍapagehāntaḥ svasvabhāvoditātmani ,
viharanti janāstatra svagehe svavyavasthayā 15
15. kila maṇḍapa-geha-antaḥ sva-svabhāva-udita-ātmani
viharanti janāḥ tatra sva-gehe sva-vyavasthayā
15. kila janāḥ tatra maṇḍapa-geha-antaḥ
sva-svabhāva-udita-ātmani sva-gehe sva-vyavasthayā viharanti
15. Indeed, people reside there, within the inner pavilion-house, which is their own self (ātman) manifested from their intrinsic nature (svabhāva). They dwell in that own home by their own arrangement.
न जगत्तत्र नो सर्गः कश्चिदप्यनुभूयते ।
तेनाहमजमाकाशं जगदित्येव वर्तते ॥ १६ ॥
na jagattatra no sargaḥ kaścidapyanubhūyate ,
tenāhamajamākāśaṃ jagadityeva vartate 16
16. na jagat tatra no sargaḥ kaścit api anubhūyate
tena aham ajam ākāśam jagat iti eva vartate
16. tatra jagat na,
kaścit api sargaḥ no anubhūyate.
tena aham ajam ākāśam jagat iti eva vartate.
16. Neither the world (jagat) nor any creation whatsoever is experienced there. Therefore, 'I am the unborn, I am space (ākāśa), I am the world (jagat)' - this is how it truly exists.
सर्वं शून्यात्मविज्ञानं मेर्वादिगिरिजालकम् ।
नेदं कुड्यमयं किंचिद्यथा स्वप्ने महापुरम् ॥ १७ ॥
sarvaṃ śūnyātmavijñānaṃ mervādigirijālakam ,
nedaṃ kuḍyamayaṃ kiṃcidyathā svapne mahāpuram 17
17. sarvam śūnya-ātma-vijñānam meru-ādi-giri-jālakam
na idam kuḍya-mayam kiṃcit yathā svapne mahā-puram
17. sarvam meru-ādi-giri-jālakam śūnya-ātma-vijñānam.
idam kiṃcit kuḍya-mayam na,
yathā svapne mahā-puram.
17. All, including the network of mountains starting with Meru, is merely the consciousness (vijñāna) of the attributeless self (ātman). This (world) is not something made of solid walls, just like a great city appearing in a dream.
देशे प्रादेशमात्रेऽपि गिरिजालमयान्यपि ।
वज्रसाराणि खान्येव लक्षाणि जगतो विदुः ॥ १८ ॥
deśe prādeśamātre'pi girijālamayānyapi ,
vajrasārāṇi khānyeva lakṣāṇi jagato viduḥ 18
18. deśe prādeśamātre api girijālamayāni api
vajrasārāṇi khāni eva lakṣāṇi jagataḥ viduḥ
18. prādeśamātre deśe api,
girijālamayāni api,
vajrasārāṇi khāni eva,
jagataḥ lakṣāṇi viduḥ
18. Even in a region measuring merely a span, millions of mines, strong as diamonds and consisting of mountain ranges, are indeed known to exist in the world.
जगन्ति सुबहून्येव संभवन्त्यणुकेऽपि च ।
कदलीपल्लवानीव संनिवेशेन भूरिशः ॥ १९ ॥
jaganti subahūnyeva saṃbhavantyaṇuke'pi ca ,
kadalīpallavānīva saṃniveśena bhūriśaḥ 19
19. jaganti subahūni eva saṃbhavanti aṇuke api
ca kadalīpallavāni iva saṃniveśena bhūriśaḥ
19. aṇuke api ca subahūni eva jaganti,
kadalīpallavāni iva,
saṃniveśena bhūriśaḥ saṃbhavanti
19. Indeed, very many worlds come into existence even within an atom, abundantly piled up, just like the leaves of a banana tree.
त्रिजगच्चिदणावन्तरस्ति स्वप्नपुरं यथा ।
तस्याप्यन्तश्चिदणवस्तेष्वप्येकैकशो जगत् ॥ २० ॥
trijagaccidaṇāvantarasti svapnapuraṃ yathā ,
tasyāpyantaścidaṇavasteṣvapyekaikaśo jagat 20
20. trijagat cit aṇau antare asti svapnapuram yathā
tasya api antaḥ cit aṇavaḥ teṣu api ekaikaśaḥ jagat
20. yathā svapnapuram trijagat cit aṇau antare asti,
tasya api antaḥ cit aṇavaḥ (santi),
teṣu api ekaikaśaḥ jagat (asti)
20. Just as a dream city exists within the conscious atom of the three worlds, similarly, inside that conscious atom there are also conscious particles, and within each one of those is a world.
तेषां यस्मिञ्जगत्येष पद्मो राजा शवः स्थितः ।
लीला तव सपत्नीयं प्राप्ता पूर्वतरा शुभे ॥ २१ ॥
teṣāṃ yasmiñjagatyeṣa padmo rājā śavaḥ sthitaḥ ,
līlā tava sapatnīyaṃ prāptā pūrvatarā śubhe 21
21. teṣām yasmin jagati eṣaḥ padmaḥ rājā śavaḥ sthitaḥ
līlā tava sapatnīyam prāptā pūrvatarā śubhe
21. śubhe! teṣām yasmin jagati eṣaḥ rājā padmaḥ śavaḥ sthitaḥ,
tava pūrvatarā līlā sapatnīyam prāptā
21. O auspicious one (śubhe)! Among those worlds, in the one where this King Padma lies as a corpse - there your earlier self, Līlā, experienced the co-wife-related circumstances.
यदैव मूर्च्छामायाता लीलेयं पुरतस्तव ।
तदैव भर्तुः पद्मस्य शवस्य निकटे स्थिता ॥ २२ ॥
yadaiva mūrcchāmāyātā līleyaṃ puratastava ,
tadaiva bhartuḥ padmasya śavasya nikaṭe sthitā 22
22. yadā eva mūrcchām āyātā līlā iyam purataḥ tava
tadā eva bhartuḥ padmasya śavasya nikaṭe sthitā
22. iyam līlā yadā eva tava purataḥ mūrcchām āyātā,
tadā eva (sā) bhartuḥ padmasya śavasya nikaṭe sthitā
22. As soon as this Līlā fainted in your presence, she immediately found herself near the corpse of her husband, Padma.
लीलोवाच ।
कथमेषा पुरा देवि संपन्ना तत्र देहिनी ।
कथं च तत्सपत्नीकभावमाप्तवती स्थिता ॥ २३ ॥
līlovāca ,
kathameṣā purā devi saṃpannā tatra dehinī ,
kathaṃ ca tatsapatnīkabhāvamāptavatī sthitā 23
23. līlā uvāca katham eṣā purā devi sampannā tatra dehinī
katham ca tat sapatnīka bhāvam āptavatī sthitā
23. līlā uvāca.
devi,
katham eṣā dehinī purā tatra sampannā,
ca katham tat sapatnīka bhāvam āptavatī sthitā?
23. Līlā said: 'O goddess, how did this embodied being previously come into existence there? And how did she remain, having attained the state of having a co-wife?'
ते चास्या वद किं रूपं पश्यन्त्यथ वदन्ति किम् ।
तद्गेहवरवास्तव्याः समासेनेति मे वद ॥ २४ ॥
te cāsyā vada kiṃ rūpaṃ paśyantyatha vadanti kim ,
tadgehavaravāstavyāḥ samāseneti me vada 24
24. te ca asyāḥ vada kim rūpam paśyanti atha vadanti
kim tat geha vara vāstavyāḥ samāsena iti me vada
24. (tvam) me vada,
ca asyāḥ te geha-vara-vāstavyāḥ kim rūpam paśyanti,
atha kim vadanti,
iti samāsena vada.
24. Tell me, what form do her people, the residents of that excellent house, see? And what do they say? Please tell me this concisely.
श्रीदेव्युवाच ।
श्रृणु सर्वं समासेन यथापृष्टं वदामि ते ।
लीले लीलास्ववृत्तान्तमन्तदं दृश्यदुर्दशम् ॥ २५ ॥
śrīdevyuvāca ,
śrṛṇu sarvaṃ samāsena yathāpṛṣṭaṃ vadāmi te ,
līle līlāsvavṛttāntamantadaṃ dṛśyadurdaśam 25
25. śrīdevī uvāca śṛṇu sarvam samāsena yathā pṛṣṭam vadāmi
te līle līlā sva vṛttāntam antadam dṛśya durdaśam
25. śrīdevī uvāca.
Līle,
śṛṇu.
yathā pṛṣṭam,
te sarvam samāsena līlā-sva-vṛttāntam antadam dṛśya-durdaśam vadāmi.
25. Śrī Devī said: 'O Līlā, listen! As you have asked, I will tell you concisely the entire story of Līlā's own (life), which brings an end (to worldly existence) and is difficult to perceive.'
पद्मस्तव स भर्तैष भ्रान्तिं तावत्ततामिमाम् ।
इयं जगन्मयी तस्मिन्नेव सद्मनि पश्यति ॥ २६ ॥
padmastava sa bhartaiṣa bhrāntiṃ tāvattatāmimām ,
iyaṃ jaganmayī tasminneva sadmani paśyati 26
26. padmastava saḥ bhartā eṣaḥ bhrāntim tāvat tatām
imām iyam jaganmayī tasmin eva sadmani paśyati
26. padmastava saḥ eṣaḥ bhartā imām tāvat tatām
bhrāntim iyam jaganmayī tasmin eva sadmani paśyati
26. O lotus-dweller (padmastava), this very husband (bhartā) (of yours) extends this widespread delusion (bhrānti). This one, whose nature is the world (jaganmayī), perceives (it) within that very abode (sadman) (or self).
भ्रान्तियुद्धमिदं युद्धमेषा भ्रान्तिर्जनोऽजनः ।
भ्रान्त्यैवास्तीह मरणमेष चैवं भ्रमात्मकः ॥ २७ ॥
bhrāntiyuddhamidaṃ yuddhameṣā bhrāntirjano'janaḥ ,
bhrāntyaivāstīha maraṇameṣa caivaṃ bhramātmakaḥ 27
27. bhrāntiyuddham idam yuddham eṣā bhrāntiḥ janaḥ ajanaḥ
bhrāntyā eva asti iha maraṇam eṣaḥ ca evam bhramātmakaḥ
27. idam yuddham bhrāntiyuddham eṣā bhrāntiḥ janaḥ ajanaḥ
iha maraṇam bhrāntyā eva asti eṣaḥ ca evam bhramātmakaḥ
27. This conflict is merely a battle of delusion (bhrānti). This delusion (bhrānti) itself constitutes both the born and the unborn. Death exists in this world solely because of delusion (bhrānti), and this (individual) is likewise constituted by delusion (bhrama).
भ्रमक्रमेणानेनैव लीलास्य दयिता स्थिता ।
त्वं चैषा च वरारोहे स्वप्नमात्रं वराङ्गने ॥ २८ ॥
bhramakrameṇānenaiva līlāsya dayitā sthitā ,
tvaṃ caiṣā ca varārohe svapnamātraṃ varāṅgane 28
28. bhramakrameṇa anena eva līlā asya dayitā sthitā
tvam ca eṣā ca varārohe svapnamātram varāṅgane
28. bhramakrameṇa anena eva asya dayitā līlā sthitā
varārohe varāṅgane tvam ca eṣā ca svapnamātram
28. Through this very sequence of delusion (bhrama), his beloved, Līlā, came to be. Both you and she, O beautifully-hipped one, O lady of exquisite form, are nothing but a dream.
यथा भवत्यावेतस्य स्वप्नमात्रं वराङ्गने ।
तथा भवत्योर्भर्तैष तथैवाहमपि स्वयम् ॥ २९ ॥
yathā bhavatyāvetasya svapnamātraṃ varāṅgane ,
tathā bhavatyorbhartaiṣa tathaivāhamapi svayam 29
29. yathā bhavatyau etasya svapnamātram varāṅgane tathā
bhavatyoḥ bhartā eṣaḥ tathā eva aham api svayam
29. varāṅgane,
yathā bhavatyau etasya svapnamātram tathā bhavatyoḥ eṣaḥ bhartā ca aham api svayam
29. Just as both of you, O lady of exquisite form (varāṅganā), are but a dream to him, similarly, this husband (bhartā) (or lord) of yours, and I myself, are likewise nothing but a dream to both of you.
जगच्छोभैवेदृशीयं दृश्यमेतदिहोच्यते ।
एतदेव परिज्ञातं दृश्यशब्दार्थमुज्प्तति ॥ ३० ॥
jagacchobhaivedṛśīyaṃ dṛśyametadihocyate ,
etadeva parijñātaṃ dṛśyaśabdārthamujptati 30
30. jagat śobhā eva īdṛśī iyam dṛśyam etat iha ucyate
etat eva parijñātam dṛśyaśabdārtham ujjṛmbhati
30. iyam īdṛśī jagat śobhā eva etat dṛśyam iha ucyate
etat eva parijñātam dṛśyaśabdārtham ujjṛmbhati
30. This is indeed the beauty of the world (jagat); this visible phenomenon (dṛśya) is described here. When this very thing is thoroughly understood, it reveals the true meaning of the word 'visible' (dṛśya).
एवमेषा त्वमेषा च संपन्नैवमसौ नृपः ।
अहं चात्मनि सत्यत्वं गता सर्वतयात्मनः ॥ ३१ ॥
evameṣā tvameṣā ca saṃpannaivamasau nṛpaḥ ,
ahaṃ cātmani satyatvaṃ gatā sarvatayātmanaḥ 31
31. evam eṣā tvam eṣā ca sampannā evam asau nṛpaḥ
aham ca ātmani satyatvam gatā sarvatayā ātmanaḥ
31. evam eṣā tvam ca eṣā sampannā evam asau nṛpaḥ
aham ca ātmanaḥ sarvatayā ātmani satyatvam gatā
31. Thus, this person is you, and this person is realized; similarly, that king (is also realized). And I, by the all-pervasiveness of the Self (ātman), have attained reality (satyatva) within the Self (ātman).
इमे वयमिहान्योन्यं संपन्नाश्चोदिता इति ।
इत्थं सर्वात्मकतया महाचिद्धनसंस्थितेः ॥ ३२ ॥
ime vayamihānyonyaṃ saṃpannāścoditā iti ,
itthaṃ sarvātmakatayā mahāciddhanasaṃsthiteḥ 32
32. ime vayam iha anyonyam sampannāḥ ca uditāḥ iti
ittham sarvātmakatayā mahācit ghana saṃsthiteḥ
32. ime vayam iha anyonyam sampannāḥ ca uditāḥ iti
ittham sarvātmakatayā mahācit ghana saṃsthiteḥ
32. Thus, we here have mutually become accomplished and arisen. In this way, by virtue of the nature of the all-pervading Self (ātman), this arises from the state of being the great mass of consciousness (mahācit).
एवमेषा स्थिता राज्ञी हारिहासविलासिनी ।
लीला विलोलवदना नवयौवनशालिनी ॥ ३३ ॥
evameṣā sthitā rājñī hārihāsavilāsinī ,
līlā vilolavadanā navayauvanaśālinī 33
33. evam eṣā sthitā rājñī hārihāsavilāsinī
līlā vilolavadanā navayauvanaśālinī
33. evam eṣā rājñī hārihāsavilāsinī līlā
vilolavadanā navayauvanaśālinī sthitā
33. Thus, this queen (rājñī) remains, radiating charming smiles, full of playful grace (līlā), with a captivating face, and endowed with fresh youth.
पेशलाचारमधुरा मधुरोदारभाषिणी ।
कोकिलास्वरसंकाशा मदमन्मथमन्थरा ॥ ३४ ॥
peśalācāramadhurā madhurodārabhāṣiṇī ,
kokilāsvarasaṃkāśā madamanmathamantharā 34
34. peśalācāramadhurā madhurodārabhāṣiṇī
kokilāsvarasaṃkāśā madamanmathamantharā
34. peśalācāramadhurā madhurodārabhāṣiṇī
kokilāsvarasaṃkāśā madamanmathamantharā
34. She is of pleasing and sweet conduct, speaking sweetly and nobly. Her voice resembles that of a cuckoo, and she is charmingly languid with the intoxication of love.
असितोत्पलपत्राक्षी वृत्तपीनपयोधरा ।
कान्ता काञ्चनगौराङ्गी पक्वबिम्बफलाधरा ॥ ३५ ॥
asitotpalapatrākṣī vṛttapīnapayodharā ,
kāntā kāñcanagaurāṅgī pakvabimbaphalādharā 35
35. asitotpalapatrākṣī vṛttapīnapayodharā
kāntā kāñcanagaurāṅgī pakvabimbaphalādharā
35. asitotpalapatrākṣī vṛttapīnapayodharā
kāntā kāñcanagaurāṅgī pakvabimbaphalādharā
35. Her eyes are like the petals of a dark lotus, and she has round, full breasts. She is a beautiful woman, whose limbs are golden-hued, and whose lower lip is like a ripe bimba fruit.
त्वत्संकल्पात्मकस्यैषा यदा भर्तुर्मनःकला ।
तदा त्वत्सदृशाकारा स्थितैषा चिच्चमत्कृतौ ॥ ३६ ॥
tvatsaṃkalpātmakasyaiṣā yadā bharturmanaḥkalā ,
tadā tvatsadṛśākārā sthitaiṣā ciccamatkṛtau 36
36. tvatsaṅkalpātmakasya eṣā yadā bhartuḥ manaḥ kalā
tadā tvatsadṛśākārā sthitā eṣā cit camatkṛtau
36. yadā eṣā tvatsaṅkalpātmakasya bhartuḥ manaḥ kalā
tadā eṣā tvatsadṛśākārā cit camatkṛtau sthitā
36. When this (divine manifestation) is a part of the mind of your husband, who is essentially your divine will (saṅkalpa), then this very one, whose form is similar to yours, is established in the wonder of consciousness (cit).
त्वद्भर्तुर्मरणे क्षिप्रं समनन्तरमेव हि ।
त्वद्भर्त्रैषा पुरो दृष्टा त्वत्संकल्पात्मनामुना ॥ ३७ ॥
tvadbharturmaraṇe kṣipraṃ samanantarameva hi ,
tvadbhartraiṣā puro dṛṣṭā tvatsaṃkalpātmanāmunā 37
37. tvat bhartuḥ maraṇe kṣipraṃ sam anantaram eva hi
tvat bhartrā eṣā puraḥ dṛṣṭā tvatsaṅkalpātmanā amunā
37. tvat bhartuḥ maraṇe kṣipraṃ sam anantaram eva hi
tvatsaṅkalpātmanā amunā tvat bhartrā eṣā puraḥ dṛṣṭā
37. Immediately upon the swift demise of your husband, indeed, this (divine manifestation) was seen directly by that very husband, who was (then) of the nature of your divine will (saṅkalpa).
यदाधिभौतिकं भावं चेतोऽनुभवति स्वयम् ।
चेत्यं सन्मयमेवात आतिवाहिककल्पनम् ॥ ३८ ॥
yadādhibhautikaṃ bhāvaṃ ceto'nubhavati svayam ,
cetyaṃ sanmayamevāta ātivāhikakalpanam 38
38. yadā ādhibhautikam bhāvam cetaḥ anubhavati svayam
| cetyam sanmayam eva ataḥ ātivāhika-kalpanam ||
38. yadā cetaḥ svayam ādhibhautikam bhāvam anubhavati,
cetyam sanmayam eva,
ataḥ ātivāhika-kalpanam.
38. When consciousness (cetas) itself experiences the objective reality, then the cognized object (cetyam) is perceived as purely existent. Consequently, this leads to the conceptualization of the subtle body (ātivāhika-kalpanam).
यदाधिभौतिकं भावं चेतो वेत्ति न सन्मयम् ।
आतिवाहिकसंकल्पस्तदा सत्योपजायते ॥ ३९ ॥
yadādhibhautikaṃ bhāvaṃ ceto vetti na sanmayam ,
ātivāhikasaṃkalpastadā satyopajāyate 39
39. yadā ādhibhautikam bhāvam cetaḥ vetti na sanmayam
| ātivāhika-saṅkalpaḥ tadā satya upajāyate ||
39. yadā cetaḥ ādhibhautikam bhāvam sanmayam na vetti,
tadā ātivāhika-saṅkalpaḥ satya upajāyate.
39. When consciousness (cetas) does not perceive objective reality as inherently real, then the conceptualization of the subtle body (ātivāhika-saṅkalpa) truly takes shape.
अथो मरणसंवित्त्या पुनर्जन्ममये भ्रमे ।
त्वं हि संविदितानेन त्वया च गत एव सः ॥ ४० ॥
atho maraṇasaṃvittyā punarjanmamaye bhrame ,
tvaṃ hi saṃviditānena tvayā ca gata eva saḥ 40
40. atha u maraṇa-saṃvittyā punarjanma-maye bhrame |
tvam hi saṃviditā anena tvayā ca gataḥ eva saḥ ||
40. atha u maraṇa-saṃvittyā punarjanma-maye bhrame,
hi tvam anena saṃviditā,
ca tvayā saḥ eva gataḥ.
40. Furthermore, through the understanding of death (maraṇa-saṃvitti), within the illusion (saṃsāra) of rebirth (punarjanma), you were indeed known by this one (the departed), and he himself has certainly departed, known by you.
इत्थं त्वां दृष्टवानेष दृष्टश्चैव त्वयेति च ।
त्वमप्यात्मनि संपन्ना सर्वगत्वाच्चिदात्मनः ॥ ४१ ॥
itthaṃ tvāṃ dṛṣṭavāneṣa dṛṣṭaścaiva tvayeti ca ,
tvamapyātmani saṃpannā sarvagatvāccidātmanaḥ 41
41. ittham tvām dṛṣṭavān eṣaḥ dṛṣṭaḥ ca eva tvayā iti ca
| tvam api ātmani sampannā sarva-gatvāt cit-ātmanaḥ ||
41. ittham eṣaḥ tvām dṛṣṭavān,
ca eva tvayā dṛṣṭaḥ iti ca.
tvam api ātmani sampannā,
cit-ātmanaḥ sarva-gatvāt.
41. Thus, he has seen you, and indeed he was also seen by you. You too have attained the (universal) Self (ātman) because of the omnipresence of the conscious Self (ātman).
ब्रह्म सर्वगतं यस्माद्यथा यत्र यदोदितम् ।
भवत्याशु तथा तत्र स्वप्नशक्त्यैव पश्यति ॥ ४२ ॥
brahma sarvagataṃ yasmādyathā yatra yadoditam ,
bhavatyāśu tathā tatra svapnaśaktyaiva paśyati 42
42. brahma sarvagatam yasmāt yathā yatra yadā uditam
bhavati āśu tathā tatra svapnaśaktyā eva paśyati
42. yasmāt brahma sarvagatam yathā yatra yadā uditam
tathā tatra āśu bhavati svapnaśaktyā eva paśyati
42. Because the Absolute (brahman) is all-pervading, whatever manifests - in whatever manner, at whatever place, and at whatever time it arises - it quickly becomes so there. One perceives this (manifestation) just through the power of a dream.
सर्वत्र सर्वशक्तित्वाद्यत्र या शक्तिरुन्नयेत् ।
आस्ते तत्र तथा भाति तीव्रसंवेगहेतुतः ॥ ४३ ॥
sarvatra sarvaśaktitvādyatra yā śaktirunnayet ,
āste tatra tathā bhāti tīvrasaṃvegahetutaḥ 43
43. sarvatra sarvaśaktitvāt yatra yā śaktiḥ unnayet
āste tatra tathā bhāti tīvrasaṃvegahetutaḥ
43. sarvatra sarvaśaktitvāt yatra yā śaktiḥ unnayet
tatra āste tathā tīvrasaṃvegahetutaḥ bhāti
43. Because of the all-pervading nature of its power (śakti) everywhere, whichever power (śakti) may manifest in a particular place, it remains there and shines forth accordingly, due to a strong impetus.
मृतिमोहक्षणेनैव यदैतौ दंपती स्थितौ ।
तदैवाभ्यामिदं बुद्धं प्रतिभासवशाद्हृदि ॥ ४४ ॥
mṛtimohakṣaṇenaiva yadaitau daṃpatī sthitau ,
tadaivābhyāmidaṃ buddhaṃ pratibhāsavaśādhṛdi 44
44. mṛtimohakṣaṇena eva yadā etau dampatī sthitau
tadā eva ābhyām idam buddham pratibhāsavaśāt hṛdi
44. yadā etau dampatī mṛtimohakṣaṇena eva sthitau
tadā eva ābhyām idam pratibhāsavaśāt hṛdi buddham
44. Just in that moment of the delusion of death, when this couple stood (in that state), then by them, this was understood in their hearts, by virtue of an intuitive perception.
आवयोः पितरावेताविमे वै चापि मातरौ ।
देश एष धनं चेदं कर्मेदं पूर्वमीदृशम् ॥ ४५ ॥
āvayoḥ pitarāvetāvime vai cāpi mātarau ,
deśa eṣa dhanaṃ cedaṃ karmedaṃ pūrvamīdṛśam 45
45. āvayoḥ pitarau etau ime vai ca api mātarau deśaḥ
eṣaḥ dhanam ca idam karma idam pūrvam īdṛśam
45. etau āvayoḥ pitarau ime vai ca api mātarau eṣaḥ
deśaḥ idam ca dhanam idam pūrvam īdṛśam karma
45. These (male figures) are our fathers, and these (female figures) are indeed also our mothers. This is our country, this is our wealth, and this previous action (karma) is precisely of this type.
आवां विवाहितावेवमेवं नामैकतां गतौ ।
एतयोः सापि जनता याता तत्रैव सत्यताम् ॥ ४६ ॥
āvāṃ vivāhitāvevamevaṃ nāmaikatāṃ gatau ,
etayoḥ sāpi janatā yātā tatraiva satyatām 46
46. āvām vivāhitau evam evam nāmaikatām gatau
etayoḥ sā api janatā yātā tatra eva satyatām
46. āvām evam evam vivāhitau nāmaikatām gatau.
etayoḥ sā api janatā tatra eva satyatām yātā.
46. We two were married in this way, having attained oneness. And even the populace (janatā) connected to us experienced the truth in that very union.
तथैवात्रास्ति दृष्टान्तः प्रत्यक्षं स्वप्नवेदनम् ।
इत्येवंभावया लीले लीलयाहमथार्चिता ॥ ४७ ॥
tathaivātrāsti dṛṣṭāntaḥ pratyakṣaṃ svapnavedanam ,
ityevaṃbhāvayā līle līlayāhamathārcitā 47
47. tathā eva atra asti dṛṣṭāntaḥ pratyakṣam svapnavedanam
iti evam bhāvayā līle līlayā aham atha arcitā
47. atra tathā eva dṛṣṭāntaḥ asti: pratyakṣam svapnavedanam.
līle,
iti evam bhāvayā.
atha aham līlayā arcitā.
47. In the same way, here is an example: direct perception (pratyakṣa) of a dream experience. O Lila, understand it in this manner. Through such divine play (līlā), I am now worshipped.
नाहं स्यां विधवेत्येवं वरो दत्तो मयाप्यसौ ।
इत्यर्थेन मृता पूर्वमेवेह खलु बालिका ॥ ४८ ॥
nāhaṃ syāṃ vidhavetyevaṃ varo datto mayāpyasau ,
ityarthena mṛtā pūrvameveha khalu bālikā 48
48. na aham syām vidhavā iti evam varaḥ dattaḥ mayā api
asau iti arthena mṛtā pūrvam eva iha khalu bālikā
48. "aham vidhavā na syām" iti evam asau varaḥ mayā api dattaḥ.
iti arthena pūrvam eva iha khalu bālikā mṛtā.
48. 'I shall not become a widow (vidhavā)' - that boon was thus granted by me (Sarasvati, or divine consciousness). With this implication, the girl (bālikā) had already died here beforehand.
भवतां चेतनांशानामहं चेतनधर्मिणी ।
कुलदेवी सदा पूज्या स्वत एव करोम्यहम् ॥ ४९ ॥
bhavatāṃ cetanāṃśānāmahaṃ cetanadharmiṇī ,
kuladevī sadā pūjyā svata eva karomyaham 49
49. bhavatām cetanāṃśānām aham cetana-dharmiṇī
kuladevī sadā pūjyā svataḥ eva karomi aham
49. aham bhavatām cetanāṃśānām cetana-dharmiṇī (asmi).
kuladevī (bhūtvā) sadā pūjyā (asmi),
(etat) aham svataḥ eva karomi.
49. I possess the intrinsic nature (dharma) of consciousness (cetana) for your conscious aspects (cetanāṃśa). I, who am always to be worshipped as the family deity (kuladevī), spontaneously bring this about.
अथास्या जीवको देहात्प्राणमारुतरूपधृक् ।
मनसा चलतां प्राप्तो मुखाग्रत्यक्तदेहकः ॥ ५० ॥
athāsyā jīvako dehātprāṇamārutarūpadhṛk ,
manasā calatāṃ prāpto mukhāgratyaktadehakaḥ 50
50. atha asyāḥ jīvakaḥ dehāt prāṇamārutarūpadhṛk
manasā calatām prāptaḥ mukhāgratyaktadehakaḥ
50. atha asyāḥ jīvakaḥ prāṇamārutarūpadhṛk dehāt
mukhāgratyaktadehakaḥ manasā calatām prāptaḥ
50. Then, her individual soul (jīvaka), having assumed the form of vital air (prāṇa) and having abandoned the body through the mouth, attained mobility (calatā) by means of the mind.
ततो मरणमूर्च्छान्ते गृहेऽस्मिन्नेव चैतया ।
बुद्धौ भावित आकाशे दृष्टो जीवात्मना ततः ॥ ५१ ॥
tato maraṇamūrcchānte gṛhe'sminneva caitayā ,
buddhau bhāvita ākāśe dṛṣṭo jīvātmanā tataḥ 51
51. tataḥ maraṇamūrcchāante gṛhe asmin eva ca etayā
buddhau bhāvitaḥ ākāśe dṛṣṭaḥ jīvātmanā tataḥ
51. tataḥ maraṇamūrcchāante asmin eva gṛhe ca etayā
buddhau ākāśe bhāvitaḥ (saḥ) tataḥ jīvātmanā dṛṣṭaḥ
51. Then, at the cessation of the death-swoon, in this very house, that which was conceived in her intellect (buddhi) as being in space (ākāśa), was then seen by her individual soul (jīvātman).
संपन्नैषा हरिणनयना चन्द्रबिम्बाननश्रीर्मानोन्नद्धा दयितललिता कान्तमाभोक्तुकामा ।
पूर्वस्मृत्या सरभसमुखी संयुता मण्डलान्तः स्वप्नान्ते वाऽप्रकृतिविभवा पद्मिनी चोदितेव ॥ ५२ ॥
saṃpannaiṣā hariṇanayanā candrabimbānanaśrīrmānonnaddhā dayitalalitā kāntamābhoktukāmā ,
pūrvasmṛtyā sarabhasamukhī saṃyutā maṇḍalāntaḥ svapnānte vā'prakṛtivibhavā padminī coditeva 52
52. sampannā eṣā hariṇanayanā candrabimbānanaśrīḥ
mānonnaddhā dayitalalitā kāntam ābhoktukāmā
pūrvasmṛtyā sarabhasamukhī saṃyutā maṇḍalāntaḥ
svapnānte vā aprakṛtivibhavā padminī coditā iva
52. eṣā sampannā hariṇanayanā candrabimbānanaśrīḥ mānonnaddhā dayitalalitā kāntam ābhoktukāmā pūrvasmṛtyā sarabhasamukhī saṃyutā maṇḍalāntaḥ (vartate),
vā svapnānte (sā) aprakṛtivibhavā padminī coditā iva (bhāti).
52. She, with deer-like eyes (hariṇanayanā), possessing the beauty (śrī) of a moon-orb face (candra-bimba-ānana), filled with pride (māna), beloved and charming (dayitalalitā), and yearning to embrace her beloved (kānta), now stands accomplished (sampannā). She is joined (saṃyutā) with an eager expression (sarabhasamukhī) due to her past memory (pūrvasmṛtyā), as if within a mystical sphere (maṇḍalāntaḥ), or like a lotus-woman (padminī) of extraordinary splendor (aprakṛtivibhavā) awakened at the end of a dream.

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 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 (current chapter) 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