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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-56

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श्रीवसिष्ठ उवाच ।
एतस्मिन्नन्तरे राजा परिवृत्ताक्षितारकः ।
बभूवैकतनुप्राणशेषः शुष्कसिताधरः ॥ १ ॥
śrīvasiṣṭha uvāca ,
etasminnantare rājā parivṛttākṣitārakaḥ ,
babhūvaikatanuprāṇaśeṣaḥ śuṣkasitādharaḥ 1
1. śrīḥ vasiṣṭhaḥ uvāca etasmim antare rājā parivṛttākṣitārakaḥ
babhūva ekatanuprāṇaśeṣaḥ śuṣkasitādharaḥ
1. śrīḥ vasiṣṭhaḥ uvāca etasmim antare rājā parivṛttākṣitārakaḥ
ekatanuprāṇaśeṣaḥ śuṣkasitādharaḥ babhūva
1. Śrī Vasiṣṭha said: Meanwhile, the king became one whose eyeballs were rolled back, with only a single remaining breath (prāṇa) in his body, and with dried, whitish lips.
जीर्णपर्णसवर्णाभः क्षीणपाण्डुमुखच्छविः ।
भृङ्गध्वनितसच्छायश्वासकूजाविकूणितः ॥ २ ॥
jīrṇaparṇasavarṇābhaḥ kṣīṇapāṇḍumukhacchaviḥ ,
bhṛṅgadhvanitasacchāyaśvāsakūjāvikūṇitaḥ 2
2. jīrṇaparṇasavarṇābhaḥ kṣīṇapāṇḍumukhacchaviḥ
bhṛṅgadhvanitasacchāyaśvāsakūjāvikūṇitaḥ
2. (rājā) jīrṇaparṇasavarṇābhaḥ kṣīṇapāṇḍumukhacchaviḥ
bhṛṅgadhvanitasacchāyaśvāsakūjāvikūṇitaḥ
2. He had a complexion the color of dried leaves, the luster of his face was faded and pale, and he was agitated by the low, shadowy gasping sounds of his breath, which resembled the humming of a beetle.
महामरणमूर्च्छान्धकूपे निपतिताशयः ।
अन्तर्निलीननिःशेषनेत्रादीन्द्रियवृत्तिमान् ॥ ३ ॥
mahāmaraṇamūrcchāndhakūpe nipatitāśayaḥ ,
antarnilīnaniḥśeṣanetrādīndriyavṛttimān 3
3. mahāmaraṇamūrcchāndhakūpe nipatitāśayaḥ
antarnilīnaniḥśeṣanetrādīndriyavṛttimān
3. (rājā) nipatitāśayaḥ mahāmaraṇamūrcchāndhakūpe
(saḥ) antarnilīnaniḥśeṣanetrādīndriyavṛttimān
3. His consciousness (āśaya) had fallen into the dark well of a profound death-like swoon, and the functions (vṛtti) of his eyes and all other senses (indriya) were entirely absorbed within.
चित्रन्यस्त इवाकारमात्रदृश्यो विचेतनः ।
निःस्पन्दसर्वावयवः समुत्कीर्ण इवोपले ॥ ४ ॥
citranyasta ivākāramātradṛśyo vicetanaḥ ,
niḥspandasarvāvayavaḥ samutkīrṇa ivopale 4
4. citranyastaḥ iva ākāramātradṛśyaḥ vicetanaḥ
niḥspandasarvāvayavaḥ samutkīrṇaḥ iva upale
4. citranyastaḥ iva ākāramātradṛśyaḥ vicetanaḥ
niḥspandasarvāvayavaḥ samutkīrṇaḥ iva upale
4. Like a figure painted in a picture, visible only as a form, devoid of consciousness; with all its limbs motionless, as if it were carved into stone.
बहुनात्र किमुक्तेन तनुदेशेन तं जहौ ।
प्राणः पिपतिषुं वृक्षं स्वं पक्षीवान्तरिक्षगः ॥ ५ ॥
bahunātra kimuktena tanudeśena taṃ jahau ,
prāṇaḥ pipatiṣuṃ vṛkṣaṃ svaṃ pakṣīvāntarikṣagaḥ 5
5. bahunā atra kim uktena tanudeśena tam jahau prāṇaḥ
pipatiṣum vṛkṣam svam pakṣī iva antarikṣagaḥ
5. atra bahunā uktena kim? prāṇaḥ tanudeśena tam jahau iva antarikṣagaḥ pakṣī svam pipatiṣum vṛkṣam.
5. What more needs to be said here? The life-force abandoned that body from its physical location, just as a bird, a sky-dweller, would abandon its own tree that is about to fall.
ते तं ददृशतुर्बाले दिव्यदृष्टी नभोगतम् ।
जीवं प्राणमयी संविद्गन्धलेशमिवानिले ॥ ६ ॥
te taṃ dadṛśaturbāle divyadṛṣṭī nabhogatam ,
jīvaṃ prāṇamayī saṃvidgandhaleśamivānile 6
6. te tam dadṛśatuḥ bāle divyadṛṣṭī nabhogatam
jīvam prāṇamayī saṃvid gandhaleśam iva anile
6. bāle te divyadṛṣṭī tam nabhogatam jīvam prāṇamayī saṃvid dadṛśatuḥ anile gandhaleśam iva.
6. O child, those two (sages), endowed with divine vision, saw that individual soul that had ascended into the sky – a consciousness composed of life-force – like a mere trace of fragrance in the wind.
सा जीवसंविद्गगने वातेन मिलिता सती ।
खे दूरं गन्तुमारेभे वासनानुविधायिनी ॥ ७ ॥
sā jīvasaṃvidgagane vātena militā satī ,
khe dūraṃ gantumārebhe vāsanānuvidhāyinī 7
7. sā jīvasaṃvid gagane vātena militā satī
khe dūram gantum ārabhe vāsanānuvidhāyinī
7. sā jīvasaṃvid gagane vātena militā satī,
vāsanānuvidhāyinī khe dūram gantum ārabhe.
7. That individual consciousness, having merged with the wind in the sky, began to travel far into space, following its latent impressions.
तामेवानुससाराथ स्त्रीद्वयं जीवसंविदम् ।
भ्रमरीयुगलं वातलग्नां गन्धकलामिव ॥ ८ ॥
tāmevānusasārātha strīdvayaṃ jīvasaṃvidam ,
bhramarīyugalaṃ vātalagnāṃ gandhakalāmiva 8
8. tām eva anusasarā atha strīdvayam jīvasaṃvidam
bhramarīyugalam vātalagnām gandhakalām iva
8. atha strīdvayam tām eva jīvasaṃvidam anusasarā,
bhramarīyugalam vātalagnām gandhakalām iva
8. Then, the two women followed that very consciousness (saṃvid) of the living being, just as a pair of female bees follows a particle of scent carried by the wind (vāyu).
ततो मुहूर्तमात्रेण शान्ते मरणमूर्च्छने ।
अम्बरे बुबुधे संविद्गन्धलेखेन वायुना ॥ ९ ॥
tato muhūrtamātreṇa śānte maraṇamūrcchane ,
ambare bubudhe saṃvidgandhalekhena vāyunā 9
9. tataḥ muhūrtamātreṇa śānte maraṇamūrcchane
ambare bubudhe saṃvit gandhalekhena vāyunā
9. tataḥ muhūrtamātreṇa maraṇamūrcchane śānte
ambare saṃvit gandhalekhena vāyunā bubudhe
9. Then, within a mere moment, as the swoon of death subsided, the consciousness (saṃvid) awoke in the sky, becoming aware through a wind (vāyu) carrying a trace of scent.
अपश्यत्पुरुषान्याम्यान्नीयमानं च तैर्वपुः ।
बन्धुपिण्डप्रदानेन शरीरं जातमात्मनः ॥ १० ॥
apaśyatpuruṣānyāmyānnīyamānaṃ ca tairvapuḥ ,
bandhupiṇḍapradānena śarīraṃ jātamātmanaḥ 10
10. apaśyat puruṣān yāmyān nīyamānam ca taiḥ vapuḥ
bandhupiṇḍapradānena śarīram jātam ātmanaḥ
10. apaśyat yāmyān puruṣān,
taiḥ vapuḥ ca nīyamānam,
bandhupiṇḍapradānena ātmanaḥ jātam śarīram
10. She saw Yama's messengers (yāmyān puruṣān) carrying her body (vapuḥ). And she saw her own body (śarīram), which had come into being through the rice-ball (piṇḍa) offerings made by her relatives.
मार्गे कर्मफलोल्लासमतिदूरतरे स्थितम् ।
वैवस्वतपुरं प्राप जन्तुभिः परिवेष्टितम् ॥ ११ ॥
mārge karmaphalollāsamatidūratare sthitam ,
vaivasvatapuraṃ prāpa jantubhiḥ pariveṣṭitam 11
11. mārge karmaphalollāsam atidūratare sthitam
vaivasvatapuram prāpa jantubhiḥ pariveṣṭitam
11. mārge atidūratare sthitam karmaphalollāsam
vaivasvatapuram jantubhiḥ pariveṣṭitam prāpa
11. On the path, she reached Yama's city (vaivasvatapuram), which was situated extremely far away, experiencing the manifestation of the results of actions (karma), and was surrounded by many living beings.
प्राप्तं वैवस्वतपुरमादिदेश ततो यमः ।
अस्य कर्माण्यशुभ्राणि नैव सन्ति कदाचन ॥ १२ ॥
prāptaṃ vaivasvatapuramādideśa tato yamaḥ ,
asya karmāṇyaśubhrāṇi naiva santi kadācana 12
12. prāptam vaivasvatapuram ādidēśa tataḥ yamaḥ
asya karmāṇi aśubhrāṇi na eva santi kadācana
12. tataḥ yamaḥ vaivasvatapuram prāptam ādidēśa
asya aśubhrāṇi karmāṇi kadācana na eva santi
12. Upon reaching the city of Vivasvat (Yama), Yama then commanded, 'This one's actions (karma) are never impure.'
नित्यमेवावदातानां कर्तायं शुभकर्मणाम् ।
भगवत्याः सरस्वत्या वरेणायं विवर्धितः ॥ १३ ॥
nityamevāvadātānāṃ kartāyaṃ śubhakarmaṇām ,
bhagavatyāḥ sarasvatyā vareṇāyaṃ vivardhitaḥ 13
13. nityam eva avadātānām kartā ayam śubhakarmaṇām
bhagavatyāḥ sarasvatyāḥ vareṇa ayam vivardhitaḥ
13. ayam nityam eva avadātānām śubhakarmaṇām kartā (asti)
ayam bhagavatyāḥ sarasvatyāḥ vareṇa vivardhitaḥ (asti)
13. He always performs pure and auspicious actions (karma). He has been nurtured by a boon from the revered Goddess Sarasvati.
प्राक्तनोऽस्य शवीभूतो देहोऽस्ति कुसुमाम्बरे ।
प्रविशत्वेष तं गत्वा त्यज्यतामिति चेतसा ॥ १४ ॥
prāktano'sya śavībhūto deho'sti kusumāmbare ,
praviśatveṣa taṃ gatvā tyajyatāmiti cetasā 14
14. prāktanaḥ asya śavībhūtaḥ dehaḥ asti kusumāmbare
praviśatu eṣaḥ tam gatvā tyajyatām iti cetasā
14. asya prāktanaḥ śavībhūtaḥ dehaḥ kusumāmbare asti eṣaḥ
tam gatvā praviśatu (ayam dehaḥ) iti cetasā tyajyatām
14. His former body, which had become a corpse, is in Kusumāmbara. 'Let him go there and enter that body, and let this (current) one be abandoned,' Yama declared mentally.
ततस्त्यक्तो नभोमार्गे यन्त्रोपल इव च्युतः ।
अथ जीवकला लीला ज्ञप्तिश्चेति त्रयं नभः ॥ १५ ॥
tatastyakto nabhomārge yantropala iva cyutaḥ ,
atha jīvakalā līlā jñaptiśceti trayaṃ nabhaḥ 15
15. tataḥ tyaktaḥ nabhaḥmārge yantra upalaḥ iva cyutaḥ
atha jīvakalā līlā jñaptiḥ ca iti trayam nabhaḥ
15. tataḥ nabhaḥmārge yantra upalaḥ iva cyutaḥ tyaktaḥ (saḥ
asti) atha jīvakalā līlā ca jñaptiḥ iti trayam nabhaḥ (abhūt)
15. Then, abandoned, he fell through the sky like a stone released from a machine. Now, the three (aspects) - the particle of life (jīvakala), divine sport (līlā), and knowledge (jñapti) - (merged with) the sky.
पुप्लुवे जीवलेखा तु रूपिण्यौ ते न पश्यति ।
तामेवानुसरन्त्यौ ते समुल्लङ्घ्य नभस्तलम् ॥ १६ ॥
pupluve jīvalekhā tu rūpiṇyau te na paśyati ,
tāmevānusarantyau te samullaṅghya nabhastalam 16
16. pupluve jīvalekhā tu rūpiṇyau te na paśyati tām
eva anusarantyau te samullaṅghya nabhastalam
16. jīvalekhā tu pupluve sā te rūpiṇyau na paśyati
te tām eva anusarantyau nabhastalam samullaṅghya
16. The vital current (jīvalekhā) sprang up, but it did not perceive those two embodied forms. Yet, those two, following that very (vital current), had already surpassed the celestial sphere.
लोकान्तराण्यतीत्याशु विनिर्गत्य जगद्गृहात् ।
द्वितीयं जगदासाद्य भूमण्डलमुपेत्य च ॥ १७ ॥
lokāntarāṇyatītyāśu vinirgatya jagadgṛhāt ,
dvitīyaṃ jagadāsādya bhūmaṇḍalamupetya ca 17
17. lokāntarāṇi atītya āśu vinirgatya jagadgṛhāt
dvitīyam jagat āsādya bhūmaṇḍalam upetya ca
17. āśu lokāntarāṇi atītya jagadgṛhāt vinirgatya
dvitīyam jagat āsādya ca bhūmaṇḍalam upetya
17. Having quickly passed beyond other worlds, having emerged from the cosmic house, having reached a second world, and having then arrived at the earthly sphere (bhūmaṇḍala)...
ते द्वे संकल्परूपिण्यौ संगते जीवलेखया ।
पद्मराजपुरं प्राप्य लीलान्तःपुरमण्डपम् ॥ १८ ॥
te dve saṃkalparūpiṇyau saṃgate jīvalekhayā ,
padmarājapuraṃ prāpya līlāntaḥpuramaṇḍapam 18
18. te dve saṅkalparūpiṇyau saṅgate jīvalekhayā
padmarājapuram prāpya līlāntaḥpuramaṇḍapam
18. te dve saṅkalparūpiṇyau jīvalekhayā saṅgate
padmarājapuram līlāntaḥpuramaṇḍapam prāpya
18. Those two (feminine forms), the embodied resolutions (saṅkalparūpiṇyau), having united with the vital current (jīvalekhā), reached the city of Padmarāja and its pleasure-palace pavilion...
क्षणाद्विविशतुः स्वैरं वातलेखा यथाम्बुजम् ।
सूर्यभासो यथाम्भोजं सुरभिः पवनं यथा ॥ १९ ॥
kṣaṇādviviśatuḥ svairaṃ vātalekhā yathāmbujam ,
sūryabhāso yathāmbhojaṃ surabhiḥ pavanaṃ yathā 19
19. kṣaṇāt viviśatuḥ svairam vātarekhā yathā ambujam
sūryabhāsaḥ yathā ambhojam surabhiḥ pavanam yathā
19. kṣaṇāt svairam te viviśatuḥ yathā vātarekhā ambujam
yathā sūryabhāsaḥ ambhojam yathā surabhiḥ pavanam
19. In a moment, they both entered freely, just as a streak of wind (vātarekhā) enters a lotus, as sunbeams enter a lotus, and as fragrance enters the wind.
श्रीराम उवाच ।
ब्रह्मन्प्राप्तः कथमसौ शवस्य निकटं गृहम् ।
कथं तेन परिज्ञातो मार्गो मृतशरीरिणा ॥ २० ॥
śrīrāma uvāca ,
brahmanprāptaḥ kathamasau śavasya nikaṭaṃ gṛham ,
kathaṃ tena parijñāto mārgo mṛtaśarīriṇā 20
20. śrīrāma uvāca brahman prāptaḥ katham asau śavasya
nikaṭam gṛham katham tena parijñātaḥ mārgaḥ mṛtaśarīriṇā
20. brahman śrīrāma uvāca katham asau śavasya nikaṭam gṛham
prāptaḥ katham mārgaḥ tena mṛtaśarīriṇā parijñātaḥ
20. Shri Rama said: "O Brahmin, how did that being reach the dwelling (gṛham) near the corpse (śavasya)? And how was the path known by the one whose body was dead (mṛtaśarīriṇā)?"
श्रीवसिष्ठ उवाच ।
तस्य स्ववासनान्तःस्थशवस्य किल राघव ।
तत्सर्वं हृद्गतं कस्मान्नासौ प्राप्नोति तद्गृहम् ॥ २१ ॥
śrīvasiṣṭha uvāca ,
tasya svavāsanāntaḥsthaśavasya kila rāghava ,
tatsarvaṃ hṛdgataṃ kasmānnāsau prāpnoti tadgṛham 21
21. śrīvasiṣṭhaḥ uvāca tasya svavāsanāntaḥsthaśavasya kila
rāghava tat sarvam hṛdgatam kasmāt na asau prāpnoti tat gṛham
21. rāghava śrīvasiṣṭhaḥ uvāca kila
tasya svavāsanāntaḥsthaśavasya tat
sarvam hṛdgatam [asti iti kāraṇāt]
kasmāt asau tat gṛham na prāpnoti
21. Shri Vasistha said: "O Raghava, indeed, for that being (jīva), whose subtle form (śava) is contained within its own latent impressions (vāsanā), why would it not attain that dwelling (gṛham)? All of it is already within its heart (hṛdgatam)."
भ्रान्तिमात्रमसंख्येयं जगज्जीवकणोदरे ।
वटधानातरुमिव स्थितं को वा न पश्यति ॥ २२ ॥
bhrāntimātramasaṃkhyeyaṃ jagajjīvakaṇodare ,
vaṭadhānātarumiva sthitaṃ ko vā na paśyati 22
22. bhrāntimātram asaṃkhyeyam jagat jīvakaṇodare
vaṭadhānātarum iva sthitam kaḥ vā na paśyati
22. asaṃkhyeyam bhrāntimātram jagat jīvakaṇodare
vaṭadhānātarum iva sthitam [iti] kaḥ vā na paśyati
22. Who does not see the entire world (jagat), which is merely an innumerable delusion (bhrānti), existing within the atom-like consciousness (jīvakaṇa) of a living being – just as a banyan tree (vaṭataru) resides within its tiny seed (dhānā)?
यथा जीवद्वपुर्बीजमङ्कुरं हृदि पश्यति ।
स्वभावभूतं चिदणुस्त्रैलोक्यनिचयं तथा ॥ २३ ॥
yathā jīvadvapurbījamaṅkuraṃ hṛdi paśyati ,
svabhāvabhūtaṃ cidaṇustrailokyanicayaṃ tathā 23
23. yathā jīvadvapuḥ bījam aṅkuram hṛdi paśyati
svabhāvabhūtam cit-aṇuḥ trailokyanicayam tathā
23. yathā jīvadvapuḥ hṛdi bījam aṅkuram paśyati tathā
cit-aṇuḥ svabhāvabhūtam trailokyanicayam [paśyati]
23. Just as a living being (jīvad-vapuḥ) perceives the sprout within the seed (bījam aṅkuram) within its own consciousness (hṛdi), similarly, the atom of consciousness (cid-aṇu) perceives the totality of the three worlds (trailokyanicaya) as its own intrinsic nature (svabhāvabhūta).
नरो यथैकदेशस्थो दूरदेशान्तरस्थितम् ।
संपश्यति निधानं स्वं मनसानारतं सदा ॥ २४ ॥
naro yathaikadeśastho dūradeśāntarasthitam ,
saṃpaśyati nidhānaṃ svaṃ manasānārataṃ sadā 24
24. naraḥ yathā ekadeśasthaḥ dūradeśāntarasthitam
saṃpaśyati nidhānam svam manasā anāratam sadā
24. yathā naraḥ ekadeśasthaḥ [san] manasā sadā anāratam
dūradeśāntarasthitam svam nidhānam saṃpaśyati
24. Just as a person, while remaining in one location, can always and ceaselessly perceive his own treasure situated in a distant land through his mind.
तथा स्ववासनान्तस्थमभीष्टं परिपश्यति ।
जीवो जातिशताढ्योऽपि भ्रमे परिगतोऽपि सन् ॥ २५ ॥
tathā svavāsanāntasthamabhīṣṭaṃ paripaśyati ,
jīvo jātiśatāḍhyo'pi bhrame parigato'pi san 25
25. tathā svavāsanāntastham abhīṣṭam paripaśyati
jīvaḥ jātiśatāḍhyaḥ api bhrame parigataḥ api san
25. tathā jīvaḥ jātiśatāḍhyaḥ api bhrame parigataḥ
api san svavāsanāntastham abhīṣṭam paripaśyati
25. Similarly, the individual soul (jīva), even though having undergone hundreds of births and being enveloped in delusion, clearly perceives its cherished object situated within its own latent impressions (vāsanā).
श्रीराम उवाच ।
भगवन्पिण्डदानादिवासनारहिताकृतिः ।
कीदृक्संपद्यते जीवः पिण्डो यस्मै न दीयते ॥ २६ ॥
śrīrāma uvāca ,
bhagavanpiṇḍadānādivāsanārahitākṛtiḥ ,
kīdṛksaṃpadyate jīvaḥ piṇḍo yasmai na dīyate 26
26. śrīrāma uvāca bhagavan piṇḍadānādivāsanārahitākṛtiḥ
kīdṛk saṃpadyate jīvaḥ piṇḍaḥ yasmai na dīyate
26. śrīrāma uvāca: bhagavan,
yasmai piṇḍaḥ na dīyate,
saḥ piṇḍadānādivāsanārahitākṛtiḥ jīvaḥ kīdṛk saṃpadyate?
26. Śrī Rāma said: O Lord, what kind of individual soul (jīva) becomes one whose form is devoid of latent impressions (vāsanā) regarding ancestral offerings (piṇḍadāna) and such, that is, a soul to whom no ancestral offering is made?
श्रीवसिष्ठ उवाच ।
पिण्डोऽथ दीयते मावा पिण्डो दत्तो मयेति चित् ।
वासना हृदि संरूढा तत्पिण्डफलभाङ्गरः ॥ २७ ॥
śrīvasiṣṭha uvāca ,
piṇḍo'tha dīyate māvā piṇḍo datto mayeti cit ,
vāsanā hṛdi saṃrūḍhā tatpiṇḍaphalabhāṅgaraḥ 27
27. śrīvasiṣṭha uvāca piṇḍaḥ atha dīyate mā vā piṇḍaḥ dattaḥ
mayā iti cit vāsanā hṛdi saṃrūḍhā tatpiṇḍaphalabhāṅgaraḥ
27. śrīvasiṣṭha uvāca: atha piṇḍaḥ dīyate vā mā,
'mayā piṇḍaḥ dattaḥ' iti cit vāsanā hṛdi saṃrūḍhā [cet],
[saḥ] tatpiṇḍaphalabhāṅgaraḥ [bhavati].
27. Śrī Vasiṣṭha said: Whether the ancestral offering (piṇḍa) is given or not, if the thought 'the ancestral offering has been given by me' and its latent impression (vāsanā) are firmly rooted in the heart (mind), then one indeed becomes a partaker of the fruit of that offering.
यच्चित्तं तन्मयो जन्तुर्भवतीत्यनुभूतयः ।
सदेहेषु विदेहेषु न भवत्यन्यथा क्वचित् ॥ २८ ॥
yaccittaṃ tanmayo janturbhavatītyanubhūtayaḥ ,
sadeheṣu videheṣu na bhavatyanyathā kvacit 28
28. yat cittam tatmayaḥ jantuḥ bhavati iti anubhūtayaḥ
| sadeheṣu videheṣu na bhavati anyathā kvacit ||
28. jantuḥ yat cittam bhavati tatmayaḥ iti anubhūtayaḥ
sadeheṣu videheṣu kvacit anyathā na bhavati
28. A living being becomes identified with whatever its mind focuses on; these are observed experiences. This principle does not change under any circumstances, whether one is embodied or disembodied.
सपिण्डोस्मीति संवित्त्या निष्पिण्डोपि सपिण्डवान्
निष्पिण्डोस्मीति संवित्त्या सपिण्डोपि नपिण्डवान् ॥ २९ ॥
sapiṇḍosmīti saṃvittyā niṣpiṇḍopi sapiṇḍavān
niṣpiṇḍosmīti saṃvittyā sapiṇḍopi napiṇḍavān 29
29. sapiṇḍaḥ asmi iti saṃvittyā niṣpiṇḍaḥ api sapiṇḍavān |
niṣpiṇḍaḥ asmi iti saṃvittyā sapiṇḍaḥ api na piṇḍavān ||
29. sapiṇḍaḥ asmi iti saṃvittyā niṣpiṇḍaḥ api sapiṇḍavān
niṣpiṇḍaḥ asmi iti saṃvittyā sapiṇḍaḥ api na piṇḍavān
29. Through the perception 'I am connected (sapiṇḍa)', even someone actually without such ties becomes connected. Conversely, through the perception 'I am not connected (niṣpiṇḍa)', even someone who is connected becomes unconnected.
यथाभावनमेतेषां पदार्थानां हि सत्यता ।
भावना च पदार्थेभ्यः कारणेभ्य उदेति हि ॥ ३० ॥
yathābhāvanameteṣāṃ padārthānāṃ hi satyatā ,
bhāvanā ca padārthebhyaḥ kāraṇebhya udeti hi 30
30. yathābhāvanam eteṣām padārthānām hi satyatā |
bhāvanā ca padārthebhyaḥ kāraṇebhyaḥ udeti hi ||
30. eteṣām padārthānām satyatā hi yathābhāvanam
ca bhāvanā padārthebhyaḥ kāraṇebhyaḥ hi udeti
30. Indeed, the reality of these objects depends on one's conception. And this conception, in turn, arises from the objects themselves as their causes.
यथा वासनया जन्तोर्विषमप्यमृतायते ।
असत्यः सत्यतामेति पदार्थो भावनात्तथा ॥ ३१ ॥
yathā vāsanayā jantorviṣamapyamṛtāyate ,
asatyaḥ satyatāmeti padārtho bhāvanāttathā 31
31. yathā vāsanayā jantoḥ viṣam api amṛtāyate |
asatyaḥ satyatām eti padārthaḥ bhāvanāt tathā ||
31. yathā vāsanayā jantoḥ viṣam api amṛtāyate
tathā asatyaḥ padārthaḥ bhāvanāt satyatām eti
31. Just as, due to a living being's mental impression (vāsanā), even poison can transform into nectar, similarly, an unreal object attains reality through conception (bhāvanā).
कारणेन विनोदेति न कदाचन कस्यचित् ।
भावना काचिदपि नो इति निश्चयवान्भव ॥ ३२ ॥
kāraṇena vinodeti na kadācana kasyacit ,
bhāvanā kācidapi no iti niścayavānbhava 32
32. kāraṇena vinā udeti na kadācana kasyacit
bhāvanā kācid api na u iti niścayavān bhava
32. niścayavān bhava iti,
kāraṇena vinā na kadācana udeti,
kasyacit kācid api bhāvanā na u.
32. Be certain of this: nothing ever arises without a cause, nor is any thought (bhāvanā) of anyone whatsoever without a cause.
कारणेन विना कार्यमा महाप्रलयं क्वचित् ।
न दृष्टं न श्रुतं किंचित्स्वयं त्वेकोदयादृते ॥ ३३ ॥
kāraṇena vinā kāryamā mahāpralayaṃ kvacit ,
na dṛṣṭaṃ na śrutaṃ kiṃcitsvayaṃ tvekodayādṛte 33
33. kāraṇena vinā kāryam ā mahāpralayam kvacit na
dṛṣṭam na śrutam kiñcit svayam tu eka-udayāt ṛte
33. kāraṇena vinā kiñcit kāryam kvacit ā mahāpralayam na dṛṣṭam na śrutam,
tu svayam eka-udayāt ṛte.
33. No effect (kārya) whatsoever has ever been seen or heard to exist without a cause, anywhere, not even up to the great dissolution (mahāpralaya), except for the spontaneous manifestation of the One (Brahman).
चिदेव वासना सैव धत्ते स्वप्न इवार्थताम् ।
कार्यकारणतां याति सैवागत्येव तिष्ठति ॥ ३४ ॥
cideva vāsanā saiva dhatte svapna ivārthatām ,
kāryakāraṇatāṃ yāti saivāgatyeva tiṣṭhati 34
34. cit eva vāsanā sā eva dhatte svapna iva arthatām
kārya-kāraṇatām yāti sā eva āgatya iva tiṣṭhati
34. cit eva vāsanā,
sā eva svapna iva arthatām dhatte; sā eva kārya-kāraṇatām yāti,
āgatya iva tiṣṭhati.
34. Consciousness (cit) itself, as subtle impressions (vāsanā), assumes the character of objects, just as in a dream. It takes on the role of both cause and effect, and thus it appears to exist, having manifested itself.
श्रीराम उवाच ।
धर्मो नास्ति ममेत्येव यः प्रेतो वासनान्वितः ।
तस्य चेत्सुहृदा भूरिधर्मः कृत्वा समर्पितः ॥ ३५ ॥
śrīrāma uvāca ,
dharmo nāsti mametyeva yaḥ preto vāsanānvitaḥ ,
tasya cetsuhṛdā bhūridharmaḥ kṛtvā samarpitaḥ 35
35. śrīrāma uvāca.
dharmaḥ na asti mama iti eva yaḥ pretaḥ vāsanā-anvitaḥ tasya cet suhṛdā bhūri-dharmaḥ kṛtvā samarpitaḥ
35. śrīrāma uvāca.
cet yaḥ pretaḥ,
mama dharmaḥ na asti iti eva vāsanā-anvitaḥ,
tasya suhṛdā bhūri-dharmaḥ kṛtvā samarpitaḥ.
35. Śrī Rāma said: If, for a departed spirit (preta) who is still bound by subtle impressions (vāsanā) and thinks, 'I have no intrinsic nature (dharma) or merit,' a friend performs and dedicates abundant merit (dharma)...
तत्तदात्र स किं धर्मो नष्टः स्यादुत वा न वा ।
सत्यार्था वाप्यसत्यार्था भावना किं बलाधिका ॥ ३६ ॥
tattadātra sa kiṃ dharmo naṣṭaḥ syāduta vā na vā ,
satyārthā vāpyasatyārthā bhāvanā kiṃ balādhikā 36
36. tat tadā atra sa kim dharmaḥ naṣṭaḥ syāt uta vā na
vā satyārthā vā api asatyārthā bhāvanā kim balādhikā
36. tat tadā atra sa dharmaḥ naṣṭaḥ syāt uta vā na vā
kim satyārthā vā api asatyārthā bhāvanā kim balādhikā
36. In that specific instance, would that natural law (dharma) be destroyed or not? And is the intention (bhāvanā) - whether its purpose is true or false - more powerful?
श्रीवसिष्ठ उवाच ।
देशकालक्रियाद्रव्यसंपत्त्योदेति भावना ।
यत्रैवाभ्युदिता सा स्यात्स द्वयोरधिको जयी ॥ ३७ ॥
śrīvasiṣṭha uvāca ,
deśakālakriyādravyasaṃpattyodeti bhāvanā ,
yatraivābhyuditā sā syātsa dvayoradhiko jayī 37
37. śrī vasiṣṭha uvāca deśa-kāla-kriyā-dravya-sampattyā udeti
bhāvanā yatra eva abhyuditā sā syāt saḥ dvayoḥ adhikaḥ jayī
37. śrī vasiṣṭha uvāca bhāvanā deśa-kāla-kriyā-dravya-sampattyā
udeti yatra eva sā abhyuditā syāt saḥ dvayoḥ adhikaḥ jayī
37. Shri Vasiṣṭha said: The intention (bhāvanā) arises from the confluence of place, time, action, and substance. Indeed, wherever that (intention) has fully arisen, that person (whose intention it is) becomes superior and victorious among the two.
धर्मदातुः प्रवृत्ता चेद्वासना तत्तया क्रमात् ।
आपूर्यते प्रेतमतिर्न चेत्प्रेतधियाशुभा ॥ ३८ ॥
dharmadātuḥ pravṛttā cedvāsanā tattayā kramāt ,
āpūryate pretamatirna cetpretadhiyāśubhā 38
38. dharma-dātuḥ pravṛttā cet vāsanā tat tayā kramāt
āpūryate pretamatiḥ na cet pretadhiyā aśubhā
38. cet dharma-dātuḥ vāsanā pravṛttā tat tayā
pretamatiḥ kramāt āpūryate na cet pretadhiyā aśubhā
38. If the subtle impression (vāsanā) of the giver of natural law (dharma) is activated, then by that (vāsanā), the consciousness of the deceased (pretamatiḥ) is gradually satisfied. If it is not, then the situation becomes inauspicious because of the deceased's mind (pretadhī).
एवं परस्परजयाज्जयत्यत्रातिवीयेवान् ।
तस्माच्छुभेन यत्नेन शुभाभ्यासमुदाहरेत् ॥ ३९ ॥
evaṃ parasparajayājjayatyatrātivīyevān ,
tasmācchubhena yatnena śubhābhyāsamudāharet 39
39. evam paraspara-jayāt jayati atra ati-vīryavān
tasmāt śubhena yatnena śubha-abhyāsam udāharet
39. evam atra paraspara-jayāt ati-vīryavān jayati
tasmāt śubhena yatnena śubha-abhyāsam udāharet
39. Thus, in this context, the one possessing superior strength (ativīryavān) triumphs by overcoming the other. Therefore, one should undertake auspicious practice (abhyāsa) with diligent and pure effort.
श्रीराम उवाच ।
देशकालादिना ब्रह्मन्वासना समुदेति चेत् ।
तन्महाकल्पसर्गादौ देशकालादयः कुतः ॥ ४० ॥
śrīrāma uvāca ,
deśakālādinā brahmanvāsanā samudeti cet ,
tanmahākalpasargādau deśakālādayaḥ kutaḥ 40
40. śrīrāmaḥ uvāca deśakālādina brahman vāsanā sam_udeti
cet tat mahākalpasargādau deśakālādayaḥ kutaḥ
40. śrīrāmaḥ uvāca he brahman,
deśakālādina vāsanā sam_udeti cet,
tat mahākalpasargādau deśakālādayaḥ kutaḥ
40. Śrī Rāma said: "O Brahman, if latent impressions (vāsanā) arise due to factors like space and time, then from where do these factors like space and time themselves come at the beginning of a great cosmic creation (mahākalpasarga)?"
कारणे समुदेतीदं तैस्तदा सहकारिभिः ।
सहकारिकारणानामभावे वासना कुतः ॥ ४१ ॥
kāraṇe samudetīdaṃ taistadā sahakāribhiḥ ,
sahakārikāraṇānāmabhāve vāsanā kutaḥ 41
41. kāraṇe sam_udeti idam taiḥ tadā sahakāribhiḥ
sahakārikāraṇānām abhāve vāsanā kutaḥ
41. idam kāraṇe taiḥ sahakāribhiḥ tadā sam_udeti.
sahakārikāraṇānām abhāve vāsanā kutaḥ?
41. If this (world) arises from a fundamental cause together with its auxiliary factors at that time, then how can latent impressions (vāsanā) exist in the absence of such auxiliary causes?
श्रीवसिष्ठ उवाच ।
एवमेतन्महाबाहो सत्यात्मन्न कदाचन ।
महाप्रलयसर्गादौ देशकालौ न कौचन ॥ ४२ ॥
śrīvasiṣṭha uvāca ,
evametanmahābāho satyātmanna kadācana ,
mahāpralayasargādau deśakālau na kaucana 42
42. śrīvasiṣṭhaḥ uvāca evam etat mahābāho satyātman na
kadācana mahāpralayasargādau deśakālau na kau_cana
42. śrīvasiṣṭhaḥ uvāca he mahābāho,
he satyātman,
etat evam na kadācana.
mahāpralayasargādau deśakālau na kau_cana.
42. Śrī Vasiṣṭha said: "O mighty-armed (mahābāho), O truthful self (satyātman), this is exactly so; never! At the beginning of the great dissolution (mahāpralaya) and creation, there are no space and time whatsoever."
सहकारिकारणानामभावे सति दृश्यधीः ।
नेयमस्ति न चोत्पन्ना न च स्फुरति काचन ॥ ४३ ॥
sahakārikāraṇānāmabhāve sati dṛśyadhīḥ ,
neyamasti na cotpannā na ca sphurati kācana 43
43. sahakārikāraṇānām abhāve sati dṛśyadhīḥ na
iyam asti na ca utpannā na ca sphurati kācana
43. sahakārikāraṇānām abhāve sati,
iyam dṛśyadhīḥ na asti,
na ca utpannā,
na ca kācana sphurati.
43. When auxiliary causes are absent, the cognition of the visible (dṛśyadhīḥ) does not exist, nor is it born, nor does anything of it manifest.
दृश्यस्यासंभवादेव किंचिद्यद्दृश्यते त्विदम् ।
तद्ब्रह्मैव स्वचिद्रूपं स्थितमित्थमनामयम् ॥ ४४ ॥
dṛśyasyāsaṃbhavādeva kiṃcidyaddṛśyate tvidam ,
tadbrahmaiva svacidrūpaṃ sthitamitthamanāmayam 44
44. dṛśyasya asaṃbhavāt eva kiṃcit yat dṛśyate tu idam
tat brahma eva svacidrūpam sthitam ittham anāmayam
44. dṛśyasya asaṃbhavāt eva yat idam kiṃcit dṛśyate tu,
tat brahma eva svacidrūpam ittham anāmayam sthitam
44. Since the perceivable world (dṛśya) is truly non-existent, whatever is seen here is in fact Brahman (brahman) itself, existing as its own nature of consciousness, and in this way, it is free from all affliction.
एतच्चाग्रे युक्तिशतैः कथयिष्याम एव ते ।
एतदर्थं प्रयत्नोऽयं वर्तमानकथां श्रृणु ॥ ४५ ॥
etaccāgre yuktiśataiḥ kathayiṣyāma eva te ,
etadarthaṃ prayatno'yaṃ vartamānakathāṃ śrṛṇu 45
45. etat ca agre yuktiśataiḥ kathayiṣyāmaḥ eva te
etat artham prayatnaḥ ayam vartamānakathām śṛṇu
45. ca agre yuktiśataiḥ te etat eva kathayiṣyāmaḥ
ayam prayatnaḥ etadartham vartamānakathām śṛṇu
45. And we will certainly explain this (concept) to you later with hundreds of arguments. This current effort is for that very purpose; now, please listen to the present narrative.
एवं ददृशतुः प्राप्ते मन्दिरं सुन्दरोदरम् ।
कीर्णं पुष्पोपहारेण वसन्तमिव शीतलम् ॥ ४६ ॥
evaṃ dadṛśatuḥ prāpte mandiraṃ sundarodaram ,
kīrṇaṃ puṣpopahāreṇa vasantamiva śītalam 46
46. evam dadṛśatuḥ prāpte mandiram sundarōdaram
kīrṇam puṣpopahāreṇa vasantam iva śītalam
46. evam prāpte dadṛśatuḥ mandiram sundarōdaram
puṣpopahāreṇa kīrṇam vasantam iva śītalam
46. Upon their arrival, the two thus saw the beautiful, spacious temple, which was strewn with floral offerings and felt as cool as springtime.
प्रशान्ताचारसंरम्भराजधान्या समन्वितम् ।
मन्दारकुन्दमाल्यादिशवं तत्र समं स्थितम् ॥ ४७ ॥
praśāntācārasaṃrambharājadhānyā samanvitam ,
mandārakundamālyādiśavaṃ tatra samaṃ sthitam 47
47. praśāntācārasaṃrambharājadhānyā samanvitam
mandārakundamālyādiśavam tatra samam sthitam
47. praśāntācārasaṃrambharājadhānyā samanvitam
tatra mandārakundamālyādiśavam samam sthitam
47. The temple was connected to a capital city characterized by peaceful rituals and activities. Within it, remnants of Mandara, Kunda, and other garlands lay uniformly scattered.
मन्दारकुन्दस्रग्दामवृताम्वरबृहच्छवम् ।
शवशय्याशिरःस्थाग्र्यपूर्णकुम्भादिमङ्गलम् ॥ ४८ ॥
mandārakundasragdāmavṛtāmvarabṛhacchavam ,
śavaśayyāśiraḥsthāgryapūrṇakumbhādimaṅgalam 48
48. mandārakundasragdāmavṛtāmvarabṛhacchavam
śavaśayyāśiraḥsthāgryapūrṇakumbhādimangalam
48. mandārakundasragdāmavṛtāmvarabṛhacchavam
śavaśayyāśiraḥsthāgryapūrṇakumbhādimangalam
48. A great corpse lay there, its garments draped with garlands of Mandāra and Kunda flowers. Auspicious items, foremost among them a full pitcher, were placed at the head of the deathbed.
अनिवृत्तगृहद्वारगवाक्षकठिनार्गलम् ।
प्रशाम्यद्दीपकालोकश्यामलामलभित्तिकम् ।
गृहैकदेशसंसुप्तमुखश्वाससमीकृतम् ॥ ४९ ॥
anivṛttagṛhadvāragavākṣakaṭhinārgalam ,
praśāmyaddīpakālokaśyāmalāmalabhittikam ,
gṛhaikadeśasaṃsuptamukhaśvāsasamīkṛtam 49
49. anivṛttagṛhadvāragavākṣakaṭhinārgalam praśāmyaddīpakālokśyāmalāmalabhittikam
gṛhaikadeśasaṃsuptamukhaśvāsasamīkṛtam
49. anivṛttagṛhadvāragavākṣakaṭhinārgalam praśāmyaddīpakālokśyāmalāmalabhittikam
gṛhaikadeśasaṃsuptamukhaśvāsasamīkṛtam
49. The strong bolts on the house's doors and windows remained undisturbed. Its pure walls were dusky from the dwindling lamplight. In a corner of the house, the atmosphere was tranquilized by the uniform breathing of a deeply sleeping person.
संपूर्णचन्द्रसकलोदयकान्तिकान्तं सौन्दर्यनिर्जितपुरन्दरमन्दिरर्द्धि ।
वैरिञ्चपद्ममुकुलान्तरचारुशोभं निःशब्दमन्दमिव निर्मलमिन्दुकान्तम् ॥ ५० ॥
saṃpūrṇacandrasakalodayakāntikāntaṃ saundaryanirjitapurandaramandirarddhi ,
vairiñcapadmamukulāntaracāruśobhaṃ niḥśabdamandamiva nirmalamindukāntam 50
50. saṃpūrṇacandrasakalodayakāntikāntam
saundaryanirjitapurandaramandirarddhi
vairiñcapadmukulāntaracāruśobham
niḥśabdamandam iva nirmalam indukāntam
50. saṃpūrṇacandrasakalodayakāntikāntam
saundaryanirjitapurandaramandirarddhi
vairiñcapadmukulāntaracāruśobham
niḥśabdamandam iva nirmalam indukāntam
50. The chamber was enchanting with the brilliance of a fully risen moon, its beauty surpassing the splendor of Indra's palace, and possessing a charming radiance like the inside of Brahmā's lotus bud. It was pure, as if softly silent and beautiful like the moon.

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 Chapter 53 Chapter 54 Chapter 55 Chapter 56 (current chapter) 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