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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-57

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श्रीवसिष्ठ उवाच ।
ततो ददृशतुस्तत्र शवशय्यैकपार्श्वगाम् ।
लीलां विदूरथस्याग्रे मृतां ते प्रथमागताम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
tato dadṛśatustatra śavaśayyaikapārśvagām ,
līlāṃ vidūrathasyāgre mṛtāṃ te prathamāgatām 1
1. śrīvasiṣṭhaḥ uvāca tataḥ dadṛśatuḥ tatra śavaśayyāikpārśvagām
līlām vidūrathasya agre mṛtām te prathamā āgatām
1. śrīvasiṣṭhaḥ uvāca tataḥ te tatra vidūrathasya agre
śavaśayyāikpārśvagām prathamā āgatām mṛtām līlām dadṛśatuḥ
1. Sage Vasiṣṭha said: Then, the two of them (Līlā and Sarasvatī) saw Līlā, who had arrived there first, lying deceased on one side of the deathbed, before Vidūratha.
प्राग्वेषां प्राक्समाचारां प्राग्देहां प्राक्सवासनाम् ।
प्राक्तनाकारसदृशीं सर्वरूपाङ्गसुन्दरीम् ॥ २ ॥
prāgveṣāṃ prāksamācārāṃ prāgdehāṃ prāksavāsanām ,
prāktanākārasadṛśīṃ sarvarūpāṅgasundarīm 2
2. prāgveṣām prāksamācārām prāgdehām prāksavāsanām
prāktanākārasadṛśīm sarvarūpāṅgasundarīm
2. (sā) prāgveṣām prāksamācārām prāgdehām prāksavāsanām
prāktanākārasadṛśīm sarvarūpāṅgasundarīm (āsīt)
2. She had her previous attire, previous conduct, a previous body, and previous latent impressions (vāsanā); resembling her former shape, she was beautiful in all her forms and limbs.
प्राग्रूपावयवस्पन्दां प्रागम्बरपरीवृताम् ।
प्राग्भूषणभरच्छन्नां केवलं तत्र संस्थिताम् ॥ ३ ॥
prāgrūpāvayavaspandāṃ prāgambaraparīvṛtām ,
prāgbhūṣaṇabharacchannāṃ kevalaṃ tatra saṃsthitām 3
3. prāgrūpāvayavaspandām prāgambaparīvṛtām
prāgbhūṣaṇabharacchannām kevalam tatra saṃsthitām
3. (sā) prāgrūpāvayavaspandām prāgambaparīvṛtām
prāgbhūṣaṇabharacchannām kevalam tatra saṃsthitām (āsīt)
3. She had the subtle movements of her previous form's limbs, was covered with her previous garments, and adorned with her previous profusion of ornaments; she was simply situated there.
गृहीतचामरां चारु वीजयन्तीं महीपतिम् ।
उद्यच्चन्द्रामिव दिवं भूषयन्तीं महीतलम् ॥ ४ ॥
gṛhītacāmarāṃ cāru vījayantīṃ mahīpatim ,
udyaccandrāmiva divaṃ bhūṣayantīṃ mahītalam 4
4. gṛhītacāmarām cāru vījayantīm mahīpatim
udyaccandrām iva divam bhūṣayantīm mahītalam
4. gṛhītacāmarām cāru mahīpatim vījayantīm (sā) udyaccandrām
iva divam (bhūṣayantī) mahītalam bhūṣayantīm (āsīt)
4. Holding a fly-whisk, she was gracefully fanning the king. Like a rising moon adorning the sky, she was beautifying the surface of the earth.
मौनस्थां वामहस्तस्थवदनेन्दुतया नताम् ।
भूषणांशुलतापुष्पैः फुल्लामिव वनस्थलीम् ॥ ५ ॥
maunasthāṃ vāmahastasthavadanendutayā natām ,
bhūṣaṇāṃśulatāpuṣpaiḥ phullāmiva vanasthalīm 5
5. maunasthām vāmahastasthavadanendutayā natām
bhūṣaṇāṃśulatāpuṣpaiḥ phullām iva vanasthalīm
5. maunasthām (sā) vāmahastasthavadanendutayā natām (āsīt),
(sā) bhūṣaṇāṃśulatāpuṣpaiḥ phullām vanasthalīm iva (bhāti sma)
5. Silent, and bowed with her moon-like face resting on her left hand, she was like a forest glade blooming with the radiant, creeper-like flowers of her ornaments.
कुर्वाणां वीक्षितैर्दिक्षु मालत्युत्पलवर्षणम् ।
सृजन्तीमात्मलावण्यादिन्दुमिन्दुं नभोदितम् ॥ ६ ॥
kurvāṇāṃ vīkṣitairdikṣu mālatyutpalavarṣaṇam ,
sṛjantīmātmalāvaṇyādinduminduṃ nabhoditam 6
6. kurvāṇām vīkṣitaiḥ dikṣu mālatī-utpala-varṣaṇam
sṛjantīm ātma-lāvaṇyāt indum indum nabhoditam
6. sā (understood) vīkṣitaiḥ dikṣu mālatī-utpala-varṣaṇam
kurvāṇām ātma-lāvaṇyāt nabhoditam indum indum sṛjantīm
6. With her glances, she was showering jasmine and water lilies in all directions. From her own beauty (ātman), she seemed to be creating the very moon that rises in the sky.
नरपालात्मनो विष्णोर्लक्ष्मीमिव समागताम् ।
उदितां पुष्पसंभारादिव पुष्पाकरश्रियम् ॥ ७ ॥
narapālātmano viṣṇorlakṣmīmiva samāgatām ,
uditāṃ puṣpasaṃbhārādiva puṣpākaraśriyam 7
7. narapāla-ātmanaḥ viṣṇoḥ lakṣmīm iva samāgatām
uditām puṣpa-saṃbhārāt iva puṣpākara-śriyam
7. sā (understood) narapāla-ātmanaḥ viṣṇoḥ lakṣmīm iva
samāgatām puṣpa-saṃbhārāt iva puṣpākara-śriyam uditām
7. She had arrived as if she were Lakṣmī (Lakṣmī) herself, having emerged from Viṣṇu, the king's son; and she had blossomed forth like the splendor of a flower garden from an abundance of flowers.
भर्तुर्वदनके न्यस्तदृष्टिमिष्टविचेष्टिताम् ।
किंचित्प्रम्लानवदनां म्लानचन्द्रां निशामिव ॥ ८ ॥
bharturvadanake nyastadṛṣṭimiṣṭaviceṣṭitām ,
kiṃcitpramlānavadanāṃ mlānacandrāṃ niśāmiva 8
8. bhartuḥ vadanake nyasta-dṛṣṭim iṣṭa-viceṣṭitām
kiñcit-pramlāna-vadanām mlāna-candrām niśām iva
8. sā (understood) bhartuḥ vadanake nyasta-dṛṣṭim iṣṭa-viceṣṭitām
kiñcit-pramlāna-vadanām mlāna-candrām niśām iva (āsīt)
8. She had her gaze fixed on her husband's face, displaying beloved gestures. With a slightly faded countenance, she was like a night whose moon had grown pale.
ताभ्यां सा ललना दृष्टा तया ते तु न लक्षिते ।
यस्मात्ते सत्यसंकल्पे सा न तावत्तथोदिता ॥ ९ ॥
tābhyāṃ sā lalanā dṛṣṭā tayā te tu na lakṣite ,
yasmātte satyasaṃkalpe sā na tāvattathoditā 9
9. tābhyām sā lalanā dṛṣṭā tayā te tu na lakṣite
yasmāt te satya-saṃkalpe sā na tāvat tathā uditā
9. sā lalanā tābhyām dṛṣṭā,
tu tayā te na lakṣite.
yasmāt te satya-saṃkalpe,
sā tāvat tathā uditā na
9. That woman was seen by those two, but they were not perceived by her. This was because, possessing unfailing resolve (satya-saṃkalpa), they had not yet appeared to her in such a way.
श्रीराम उवाच ।
तस्मिन्प्रदेशे सा पूर्वलीला संस्थाप्य देहकम् ।
ध्यानेन ज्ञप्तिसहिता गताभूदिति वर्णितम् ॥ १० ॥
śrīrāma uvāca ,
tasminpradeśe sā pūrvalīlā saṃsthāpya dehakam ,
dhyānena jñaptisahitā gatābhūditi varṇitam 10
10. śrīrāma uvāca tasmin pradeśe sā pūrvalīlā saṃsthāpya
dehakam dhyānena jñaptisahitā gatā abhūt iti varṇitam
10. śrīrāma uvāca varṇitam iti sā pūrvalīlā tasmin pradeśe
dehakam saṃsthāpya dhyānena jñaptisahitā gatā abhūt
10. Śrī Rāma said: "It has been described that in that region, the former Līlā, having established a physical form, departed, accompanied by knowledge, through deep meditation (dhyāna)."
किमिदानीं स लीलाया देहस्तत्र न वर्णितः ।
किंसंपन्नः क्व वा यात इति मे कथय प्रभो ॥ ११ ॥
kimidānīṃ sa līlāyā dehastatra na varṇitaḥ ,
kiṃsaṃpannaḥ kva vā yāta iti me kathaya prabho 11
11. kim idānīm sa līlāyāḥ dehaḥ tatra na varṇitaḥ
kimsaṃpannaḥ kva vā yātaḥ iti me kathaya prabho
11. prabho idānīm līlāyāḥ sa dehaḥ tatra kim na
varṇitaḥ kimsaṃpannaḥ vā kva yātaḥ iti me kathaya
11. Śrī Rāma said: "What now, regarding Līlā's body, which was not described there? What became of it? Or where did it go? Tell me this, oh Lord."
श्रीवसिष्ठ उवाच ।
क्वासील्लीलाशरीरं तत्कुतस्तस्यास्ति सत्यता ।
केवला भ्रान्तिरेवाभूज्जलबुद्धिर्मराविव ॥ १२ ॥
śrīvasiṣṭha uvāca ,
kvāsīllīlāśarīraṃ tatkutastasyāsti satyatā ,
kevalā bhrāntirevābhūjjalabuddhirmarāviva 12
12. śrīvasiṣṭha uvāca kva āsīt līlāśarīram tat kutaḥ tasyāḥ asti
satyatā kevalā bhrāntiḥ eva abhūt jalabuddhiḥ marau iva
12. śrīvasiṣṭha uvāca tat līlāśarīram kva āsīt tasyāḥ satyatā
kutaḥ asti kevalā bhrāntiḥ eva abhūt marau jalabuddhiḥ iva
12. Śrī Vasiṣṭha said: "Where was that body of Līlā? From where did its reality originate? It was merely an illusion, just like the perception of water in a desert mirage."
आत्मैवेदं जगत्सर्वं कुतो देहादिकल्पना ।
ब्रह्मैऽवानन्दरूपं सद्यत्पश्यसि तदेव चित् ॥ १३ ॥
ātmaivedaṃ jagatsarvaṃ kuto dehādikalpanā ,
brahmai'vānandarūpaṃ sadyatpaśyasi tadeva cit 13
13. ātman eva idam jagat sarvam kutaḥ dehādikalpanā
brahma eva ānandarūpam sat yat paśyasi tat eva cit
13. idam sarvam jagat ātman eva kutaḥ dehādikalpanā
yat paśyasi tat eva brahma ānandarūpam sat cit
13. "This entire universe is verily the Self (ātman). From where then could the imagination of a body and the like arise? What you perceive is indeed Brahman (brahman), which is essentially bliss and pure consciousness (cit)."
यथैव बोधे लीलासौ परिणाममिता क्रमात् ।
परे तथैव तस्मात्तद्धिमवद्गलितं वपुः ॥ १४ ॥
yathaiva bodhe līlāsau pariṇāmamitā kramāt ,
pare tathaiva tasmāttaddhimavadgalitaṃ vapuḥ 14
14. yathā eva bodhe līlā asau pariṇāmitā kramāt
pare tathā eva tasmāt tat himavat galitaṃ vapuḥ
14. yathā eva asau līlā bodhe kramāt pariṇāmitā,
tathā eva pare tasmāt tat vapuḥ himavat galitaṃ.
14. Just as this playful manifestation (līlā) gradually transforms within consciousness (bodhe), so too, in the Supreme (Reality), does that body dissolve, having melted away like snow, originating from that very Supreme.
आतिवाहिकदेहेन दृश्यं यदवलोकितम् ।
भूम्यादि नाम तस्यैव कृतं तच्चाधिभौतिकम् ॥ १५ ॥
ātivāhikadehena dṛśyaṃ yadavalokitam ,
bhūmyādi nāma tasyaiva kṛtaṃ taccādhibhautikam 15
15. ātivāhikadehena dṛśyam yat avalokitam bhūmyādi
nāma tasya eva kṛtaṃ tat ca adhibhautikam
15. yat dṛśyam ātivāhikadehena avalokitam,
bhūmyādi nāma tasya eva kṛtaṃ,
ca tat adhibhautikam.
15. What is perceived as visible through the subtle body (ātivāhika-deha) – such as the earth and other elements – that very perception is given a name, and that too is considered a physical (adhibhautika) manifestation.
वास्तवेन तु रूपेण भूम्याद्यात्माधिभौतिकः ।
न शब्देन न चार्थेन सत्यात्मा शशश्रृङ्गवत् ॥ १६ ॥
vāstavena tu rūpeṇa bhūmyādyātmādhibhautikaḥ ,
na śabdena na cārthena satyātmā śaśaśrṛṅgavat 16
16. vāstavena tu rūpeṇa bhūmyādyātmādhibhautikaḥ
na śabdena na ca arthena satyātmā śaśaśṛṅgavat
16. tu vāstavena rūpeṇa bhūmyādyātmādhibhautikaḥ śaśaśṛṅgavat na śabdena,
na ca arthena satyātmā.
16. However, in its true form, the physical (adhibhautika) nature of the earth and other elements (bhūmyādi-ātman) is not a true entity (satyātman) either through words (śabda) or through their meaning (artha), just like a rabbit's horn (śaśaśṛṅga).
पुंसो हरिणकोऽस्मीति स्वप्ने यस्योदिता मतिः ।
स किमन्विष्यति मृगं स्वमृगत्वपरिक्षये ॥ १७ ॥
puṃso hariṇako'smīti svapne yasyoditā matiḥ ,
sa kimanviṣyati mṛgaṃ svamṛgatvaparikṣaye 17
17. puṃsaḥ hariṇakaḥ asmi iti svapne yasya uditā
matiḥ sa kim anviṣyati mṛgam sva mṛgatva parikṣaye
17. yasya puṃsaḥ svapne hariṇakaḥ asmi iti matiḥ uditā,
sa sva mṛgatva parikṣaye kim mṛgam anviṣyati?
17. If a man (puruṣa) entertains the thought 'I am a deer' in a dream, what deer would he seek once his own deer-identity (mṛgatva) has disappeared?
उदेत्यसत्यमेवाशु तथा सत्यं विलीयते ।
भ्रान्तिर्भ्रमवतो रज्वामपि सर्पभ्रमे गते ॥ १८ ॥
udetyasatyamevāśu tathā satyaṃ vilīyate ,
bhrāntirbhramavato rajvāmapi sarpabhrame gate 18
18. udeti asatyam eva āśu tathā satyam vilīyate
bhrāntiḥ bhramavataḥ rajvām api sarpabhrame gate
18. āśu asatyam eva udeti tathā satyam vilīyate.
sarpabhrame gate api rajvām,
bhramavataḥ bhrāntiḥ (asti).
18. Just as the unreal quickly appears and the real vanishes, so too does delusion (bhrānti) persist for the deluded person regarding a rope, even after the specific mistaken perception of a snake has disappeared.
समस्तस्याप्रबुद्धस्य मनोजातस्य कस्यचित् ।
बीजं विना मृषैवेयं मिथ्यारूढिमुपागता ॥ १९ ॥
samastasyāprabuddhasya manojātasya kasyacit ,
bījaṃ vinā mṛṣaiveyaṃ mithyārūḍhimupāgatā 19
19. samastasya aprabuddhasya manojātasya kasyacit
bījam vinā mṛṣā eva iyam mithyārūḍhim upāgatā
19. samastasya aprabuddhasya manojātasya kasyacit,
iyam bījam vinā mṛṣā eva mithyārūḍhim upāgatā.
19. This (manifested world), which is without a true seed or basis and is indeed illusory, has attained a false establishment (māyā) for any mind-born phenomenon of the unenlightened individual.
स्वप्नोपलम्भं सर्गाख्यं स सर्वोऽनुभवन्स्थितः ।
चिरमावृत्तदेहात्मा भूचक्रभ्रमणं यथा ॥ २० ॥
svapnopalambhaṃ sargākhyaṃ sa sarvo'nubhavansthitaḥ ,
ciramāvṛttadehātmā bhūcakrabhramaṇaṃ yathā 20
20. saḥ sarvaḥ ciram āvṛttadehātmā svapnopalambham
sargākhyam anubhavan sthitaḥ yathā bhūcakrabhramaṇam
20. saḥ sarvaḥ āvṛttadehātmā ciram sargākhyam svapnopalambham anubhavan sthitaḥ,
yathā bhūcakrabhramaṇam.
20. That entire individual, whose body and self (ātman) are enveloped [by illusion], remains for a long time experiencing what is called creation (sarga) as merely a perception in a dream, just as the earth (bhūcakra) keeps revolving.
श्रीराम उवाच ।
ब्रह्मँल्लोकैः पुरस्थस्य गच्छतो योगिनो निजम् ।
आतिवाहिकतां देहः कीदृशोऽयं विलोक्यते ॥ २१ ॥
śrīrāma uvāca ,
brahmaṃllokaiḥ purasthasya gacchato yogino nijam ,
ātivāhikatāṃ dehaḥ kīdṛśo'yaṃ vilokyate 21
21. śrīrāma uvāca brahman lokaiḥ purasthasya gacchataḥ
yoginaḥ nijam ātivāhikatām dehaḥ kīdṛśaḥ ayam vilokyate
21. śrīrāma uvāca.
brahman! lokaiḥ purasthasya gacchataḥ yoginaḥ nijam ātivāhikatām ayam dehaḥ kīdṛśaḥ vilokyate?
21. Śrī Rāma said: O Brahman, what kind of body is this that is truly observed by people, when it is the subtle body (ātivāhikatā) of a yogi who is physically present in the city and appears to be moving?
श्रीवसिष्ठ उवाच ।
देहाद्देहान्तरप्राप्तिः पूर्वदेहं विना सदा ।
आतिवाहिकदेहेऽस्मिन्स्वप्नेष्विव विनश्वरी ॥ २२ ॥
śrīvasiṣṭha uvāca ,
dehāddehāntaraprāptiḥ pūrvadehaṃ vinā sadā ,
ātivāhikadehe'sminsvapneṣviva vinaśvarī 22
22. śrīvasiṣṭhaḥ uvāca dehāt dehāntaraprāptiḥ pūrvadeham
vinā sadā ātivāhikadehe asmin svapneṣu iva vinaśvarī
22. śrīvasiṣṭhaḥ uvāca.
asmin ātivāhikadehe dehāt dehāntaraprāptiḥ pūrvadeham vinā sadā svapneṣu iva vinaśvarī (bhavati).
22. Śrī Vasiṣṭha said: The acquisition of one body after another, which occurs perpetually without the former body, is fleeting, much like experiences in dreams, in this subtle or transitional body (ātivāhika deha).
यथातपे हिमकणः शरद्व्योम्नि सितोऽम्बुदः ।
दृश्यमानोऽप्यदृश्यत्वमित्येवं योगिदेहकः ॥ २३ ॥
yathātape himakaṇaḥ śaradvyomni sito'mbudaḥ ,
dṛśyamāno'pyadṛśyatvamityevaṃ yogidehakaḥ 23
23. yathā ātape himakaṇaḥ śarad vyomni sitaḥ ambudaḥ
dṛśyamānaḥ api adṛśyatvam iti evam yogidehakaḥ
23. yathā ātape himakaṇaḥ,
śarad vyomni sitaḥ ambudaḥ dṛśyamānaḥ api adṛśyatvam (gacchati),
iti evam yogidehakaḥ (bhavati).
23. Just as a snowflake in the sun or a white cloud in the autumn sky, though visible, soon becomes invisible - similarly, such is the subtle body (yogidehaka) of a practitioner of yoga (yoga).
द्रागित्येवाथवा कश्चिद्योगिदेहो न लक्ष्यते ।
योगिभिश्च पुरो वेगात्प्रोड्डीन इव खे खगः ॥ २४ ॥
drāgityevāthavā kaścidyogideho na lakṣyate ,
yogibhiśca puro vegātproḍḍīna iva khe khagaḥ 24
24. drāk iti eva athavā kaścit yogidehaḥ na lakṣyate
yogibhiḥ ca puraḥ vegāt proḍḍīnaḥ iva khe khagaḥ
24. athavā drāk iti eva kaścit yogidehaḥ (anyaiḥ) yogibhiḥ ca na lakṣyate,
(yathā) puraḥ vegāt khe proḍḍīnaḥ khagaḥ iva.
24. Or sometimes, the subtle body (yogideha) of a yogī (yoga) is not instantly perceived, even by other yogīs (yoga), much like a bird that has swiftly flown up into the sky is not easily noticed.
स्ववासनाभ्रमेणैव क्वचित्केचित्कदाचन ।
मृतोऽयमिति पश्यन्ति केचिद्योगिनमग्रगाः ॥ २५ ॥
svavāsanābhrameṇaiva kvacitkecitkadācana ,
mṛto'yamiti paśyanti kecidyoginamagragāḥ 25
25. svavāsanābhrameṇa eva kvacit kecit kadācana
mṛtaḥ ayam iti paśyanti kecit yoginam agragaḥ
25. kvacit kadācana kecit agragaḥ svavāsanābhrameṇa eva 'ayam mṛtaḥ' iti (vicārya) yoginam paśyanti.
25. Due to the delusion (bhrama) of their own deep-seated mental impressions (vasana) alone, some leading individuals (agragaḥ) sometimes perceive a yogī (yoga) and think, 'This one is dead.'
भ्रान्तिमात्रं तु देहात्मा तेषां तदुपशाम्यति ।
सत्यबोधेन रज्जूनां सर्पबुद्धिरिवात्मनि ॥ २६ ॥
bhrāntimātraṃ tu dehātmā teṣāṃ tadupaśāmyati ,
satyabodhena rajjūnāṃ sarpabuddhirivātmani 26
26. bhrāntimātram tu dehātmā teṣām tat upaśāmyati
satyabodhena rajjūnām sarpabuddhiḥ iva ātmani
26. teṣām dehātmā bhrāntimātram tu satyabodhena tat upaśāmyati,
rajjūnām sarpabuddhiḥ iva ātmani
26. For them, that mere illusion of identifying the body with the self (ātman) subsides through the knowledge of truth, just as the perception of a snake in a rope ceases with the realization of the rope's true nature (ātman).
को देहः कस्य वा सत्ता कस्य नाशः कथं कुतः ।
स्थितं तदेव यदभूदबोधः केवलं गतः ॥ २७ ॥
ko dehaḥ kasya vā sattā kasya nāśaḥ kathaṃ kutaḥ ,
sthitaṃ tadeva yadabhūdabodhaḥ kevalaṃ gataḥ 27
27. kaḥ dehaḥ kasya vā sattā kasya nāśaḥ katham kutaḥ
sthitam tat eva yat abhūt abodhaḥ kevalam gataḥ
27. kaḥ dehaḥ kasya sattā vā kasya nāśaḥ katham kutaḥ
yat abhūt tat eva sthitam kevalam abodhaḥ gataḥ
27. What is this body? To whom does its existence or destruction belong? How and from where does it arise? That alone remains which truly existed. Only ignorance (abodha) has departed.
श्रीराम उवाच ।
आतिवाहिकतामेति आधिभौतिक एव किम् ।
उतान्य इति मे ब्रूहि येनोह्य इव भोः प्रभो ॥ २८ ॥
śrīrāma uvāca ,
ātivāhikatāmeti ādhibhautika eva kim ,
utānya iti me brūhi yenohya iva bhoḥ prabho 28
28. śrīrāma uvāca ātivāhikatām eti ādhibhautikaḥ eva kim
uta anyaḥ iti me brūhi yena uhyaḥ iva bhoḥ prabho
28. śrīrāma uvāca bhoḥ prabho ādhibhautikaḥ eva kim
ātivāhikatām eti uta anyaḥ iti me brūhi yena iva uhyaḥ
28. Śrī Rāma said: O Lord! Does this gross material body (ādhibhautika) itself become the subtle (ātivāhika) body, or is it something different? Please explain this to me, as I am quite perplexed.
श्रीवसिष्ठ उवाच ।
बहुशो ह्युक्तमेतत्ते न गृह्णासि किमुत्तम ।
आतिवाहिक एवास्ति नास्त्येवेहाधिभौतिकः ॥ २९ ॥
śrīvasiṣṭha uvāca ,
bahuśo hyuktametatte na gṛhṇāsi kimuttama ,
ātivāhika evāsti nāstyevehādhibhautikaḥ 29
29. śrīvasiṣṭha uvāca bahuśaḥ hi uktam etat te na gṛhṇāsi kim
uttama ātivāhikaḥ eva asti na asti eva iha ādhibhautikaḥ
29. śrīvasiṣṭha uvāca uttama te etat bahuśaḥ hi uktam kim na
gṛhṇāsi ātivāhikaḥ eva asti iha ādhibhautikaḥ na eva asti
29. Śrī Vasiṣṭha said: O best one (uttama)! This has been told to you many times, why do you not grasp it? Only the subtle (ātivāhika) body exists; the gross material (ādhibhautika) body does not exist here at all.
तस्यैवाभ्यसतोऽप्येति साधिभौतिकतामतिः ।
यदा शाम्यति सैवास्य तदा पूर्वा प्रवर्तते ॥ ३० ॥
tasyaivābhyasato'pyeti sādhibhautikatāmatiḥ ,
yadā śāmyati saivāsya tadā pūrvā pravartate 30
30. tasya eva abhyasataḥ api eti sa-adhibhautikatā-matiḥ
yadā śāmyati sā eva asya tadā pūrvā pravartate
30. yadā abhyasataḥ tasya api sa-adhibhautikatā-matiḥ
eti yadā eva asya sā śāmyati tadā pūrvā pravartate
30. Even for one who practices, the intellect's tendency (mati) to perceive things as purely material (sādhibhautikatā) arises. But when that very tendency of his calms down, then his previous, non-materialistic understanding (mati) prevails.
तदा गुरुत्वं काठिन्यमिति यश्च मुधा ग्रहः ।
शाम्येत्स्वप्ननरस्येव बोद्धुर्बोधान्निरामयात् ॥ ३१ ॥
tadā gurutvaṃ kāṭhinyamiti yaśca mudhā grahaḥ ,
śāmyetsvapnanarasyeva boddhurbodhānnirāmayāt 31
31. tadā gurūtvaṃ kāṭhinyam iti yaḥ ca mudhā grahaḥ
śāmyet svapna-narasya iva boddhuḥ bodhāt nirāmayāt
31. tadā yaḥ ca gurūtvaṃ kāṭhinyam iti mudhā grahaḥ
boddhuḥ nirāmayāt bodhāt svapna-narasya iva śāmyet
31. Then, the mistaken perception (graha) that there is 'heaviness and hardness' calms down, just as the perception of a person in a dream calms down through the pure, flawless understanding (bodha) of the awakened one.
लघुतूलसमापत्तिस्ततः समुपजायते ।
स्वप्ने स्वप्नपरिज्ञानादिव देहस्य योगिनः ॥ ३२ ॥
laghutūlasamāpattistataḥ samupajāyate ,
svapne svapnaparijñānādiva dehasya yoginaḥ 32
32. laghu-tūla-samāpattiḥ tataḥ samupajāyate
svapne svapna-parijñānāt iva dehasya yoginaḥ
32. tataḥ yoginaḥ dehasya laghu-tūla-samāpattiḥ
samupajāyate svapne svapna-parijñānāt iva
32. Then, an attainment (samāpatti) of lightness like cotton arises. This occurs for the body of a practitioner of yoga (yogin), just as, in a dream, the dream-body becomes light from the full knowledge (parijñāna) that it is a dream.
स्वप्ने स्वप्नपरिज्ञानाद्यथा देहो लघुर्भवेत् ।
तथा बोधादयं देहः स्थूलवत्प्लुतिमान्भवेत् ॥ ३३ ॥
svapne svapnaparijñānādyathā deho laghurbhavet ,
tathā bodhādayaṃ dehaḥ sthūlavatplutimānbhavet 33
33. svapne svapna-parijñānāt yathā dehaḥ laghuḥ bhavet
tathā bodhāt ayam dehaḥ sthūla-vat plutimān bhavet
33. yathā svapne svapna-parijñānāt dehaḥ laghuḥ bhavet
tathā bodhāt ayam dehaḥ sthūla-vat plutimān bhavet
33. Just as in a dream, the body becomes light through the full knowledge (parijñāna) of the dream, so too this (physical) body, though gross, becomes capable of floating (plutimān) through (true) understanding (bodha).
अनेकदिनसंकल्पदेहे परिणतात्मनाम् ।
अस्मिन्देहे शवे दग्धे तत्रैवास्थितिमीयुषाम् ॥ ३४ ॥
anekadinasaṃkalpadehe pariṇatātmanām ,
asmindehe śave dagdhe tatraivāsthitimīyuṣām 34
34. anekadinasankalpadehe pariṇatātmanām asmin
dehe śave dagdhe tatra eva asthim īyuṣām
34. pariṇatātmanām,
anekadinasankalpadehe,
asmin dehe śave dagdhe,
tatra eva asthim īyuṣām
34. For those whose inner self (ātman) has matured within a body composed of resolutions (saṃkalpa) accumulated over many days, and who have already reached the state of ashes when this body, a corpse, is burnt.
लघुदेहानुभवनमवश्यं भावि वै तथा ।
प्रबोधातिशयादेति जीवतामपि योगिनाम् ॥ ३५ ॥
laghudehānubhavanamavaśyaṃ bhāvi vai tathā ,
prabodhātiśayādeti jīvatāmapi yoginām 35
35. laghudehānubhavanam avaśyam bhāvi vai tathā
prabodhātiśayāt eti jīvatām api yoginām
35. laghudehānubhavanam avaśyam bhāvi vai tathā,
prabodhātiśayāt eti jīvatām api yoginām
35. The experience of a subtle body (laghudeha) is certainly bound to occur. Likewise, it arises even for living yogis due to a great awakening (prabodha).
उदितायां स्मृतौ तत्र संकल्पात्माहमित्यलम् ।
यादृशः स भवेद्देहस्तादृशोऽयं प्रबोधतः ॥ ३६ ॥
uditāyāṃ smṛtau tatra saṃkalpātmāhamityalam ,
yādṛśaḥ sa bhaveddehastādṛśo'yaṃ prabodhataḥ 36
36. uditāyām smṛtau tatra sankalpātmā aham iti alam
yādṛśaḥ sa bhavet dehaḥ tādrśaḥ ayam prabodhatas
36. uditāyām smṛtau tatra,
sankalpātmā aham iti alam.
yādṛśaḥ sa dehaḥ bhavet,
tādrśaḥ ayam prabodhatas
36. When memory (smṛti) arises, the thought 'I am indeed a self (ātman) composed of resolutions (saṃkalpa)' becomes clear. Whatever kind of body that may be, this (new) body is of that same nature, by means of awakening (prabodha).
भ्रान्तिरेवमियं भाति रज्ज्वामिव भुजङ्गता ।
किं नष्टमस्यां नष्टायां जातायां किं प्रजायते ॥ ३७ ॥
bhrāntirevamiyaṃ bhāti rajjvāmiva bhujaṅgatā ,
kiṃ naṣṭamasyāṃ naṣṭāyāṃ jātāyāṃ kiṃ prajāyate 37
37. bhrāntiḥ evam iyam bhāti rajjvām iva bhujangatā
kim naṣṭam asyām naṣṭāyām jātāyām kim prajāyate
37. evam iyam bhrāntiḥ rajjvām bhujangatā iva bhāti.
asyām naṣṭāyām kim naṣṭam? jātāyām kim prajāyate?
37. This illusion (bhrānti) appears, just as the perception of a snake appears in a rope. What is lost when this (illusion) is destroyed? And what is born when it arises?
श्रीराम उवाच ।
अनन्तर ये वास्तव्या लीलां पश्यन्ति ते यदि ।
तत्सत्यसंकल्पतया बुध्यन्ते किमतः प्रभो ॥ ३८ ॥
śrīrāma uvāca ,
anantara ye vāstavyā līlāṃ paśyanti te yadi ,
tatsatyasaṃkalpatayā budhyante kimataḥ prabho 38
38. śrīrāma uvāca anantara ye vāstavyāḥ līlām paśyanti te
yadi tat satya saṅkalpatayā budhyante kim ataḥ prabho
38. prabho śrīrāma uvāca anantara ye vāstavyāḥ te yadi
līlām paśyanti tat satya saṅkalpatayā budhyante ataḥ kim
38. Rāma said: O Lord, if those residents who later witness the divine play (līlā) comprehend it through a true resolve, then what further understanding can be gained from this?
श्रीवसिष्ठ उवाच ।
एवं ज्ञास्यन्ति ते राज्ञी स्थितेयमिह दुःखिता ।
वयस्या काचिदन्येयं कुतोऽप्यस्या उपागता ॥ ३९ ॥
śrīvasiṣṭha uvāca ,
evaṃ jñāsyanti te rājñī sthiteyamiha duḥkhitā ,
vayasyā kācidanyeyaṃ kuto'pyasyā upāgatā 39
39. śrīvasiṣṭha uvāca evam jñāsyanti te rājñī sthitā iyam iha
duḥkhitā vayasyā kācit anyā iyam kutaḥ api asyāḥ upāgatā
39. rājñī śrīvasiṣṭha uvāca te evam
jñāsyanti (yad) iyam duḥkhitā
sthitā iha kācit anyā vayasyā
(asti yā) asyāḥ kutaḥ api upāgatā
39. Vasiṣṭha said: O Queen, they will understand in this way: 'This distressed woman present here is some other female companion who has arrived for her from somewhere.'
संदेहः क इवात्रैषां पशवो ह्यविवेकिनः ।
यथादृष्टं विचेष्टन्ते कुत एषां विचारणा ॥ ४० ॥
saṃdehaḥ ka ivātraiṣāṃ paśavo hyavivekinaḥ ,
yathādṛṣṭaṃ viceṣṭante kuta eṣāṃ vicāraṇā 40
40. sandehaḥ kaḥ iva atra eṣām paśavaḥ hi avivekinaḥ
yathādṛṣṭam viceṣṭante kutaḥ eṣām vicāraṇā
40. eṣām atra kaḥ iva sandehaḥ (syāt)? hi (ete) paśavaḥ avivekinaḥ (santi).
yathādṛṣṭam viceṣṭante.
eṣām kutaḥ vicāraṇā?
40. What doubt is there for these people in this matter? Indeed, they are indiscriminating like animals. They behave just as they perceive. How can there be any deliberation for them?
यथा लोष्टो लुठद्वृक्षं वञ्चयित्वाशु गच्छति ।
अज्ञानत्वेऽजपशवस्तथा ह्यस्ति पुरादिकम् ॥ ४१ ॥
yathā loṣṭo luṭhadvṛkṣaṃ vañcayitvāśu gacchati ,
ajñānatve'japaśavastathā hyasti purādikam 41
41. yathā loṣṭaḥ luṭhat vṛkṣam vañcayitvā āśu gacchati
ajñānatve aja paśavaḥ tathā hi asti purādikam
41. yathā luṭhat loṣṭaḥ vṛkṣam vañcayitvā āśu gacchati,
tathā ajñānatve aja paśavaḥ hi purādikam asti.
41. Just as a rolling clod quickly moves, avoiding a tree, similarly, due to ignorance, for these thoughtless creatures, cities and other things (of the world) appear to exist.
यथा स्वप्नवपुर्बोधान्न जाने क्वेव गच्छति ।
असत्यमेव तद्यस्मात्तथैवेहाधिभौतिकम् ॥ ४२ ॥
yathā svapnavapurbodhānna jāne kveva gacchati ,
asatyameva tadyasmāttathaivehādhibhautikam 42
42. yathā svapnavapuḥ bodhāt na jāne kva iva gacchati
asatyam eva tat yasmāt tathā eva iha ādhibhautikam
42. yathā bodhāt svapnavapuḥ kva iva gacchati na jāne,
yasmāt tat eva asatyam,
tathā eva iha ādhibhautikam
42. Just as one does not know where the dream body goes upon waking, because that (dream body) is indeed unreal, similarly, this material existence (ādhibhautikam) here is also unreal.
श्रीराम उवाच ।
भगवन्स्वप्नशिखरी प्रबोधे क्वेव गच्छति ।
इति मे संशयं छिन्धि शरदभ्रमिवानिलः ॥ ४३ ॥
śrīrāma uvāca ,
bhagavansvapnaśikharī prabodhe kveva gacchati ,
iti me saṃśayaṃ chindhi śaradabhramivānilaḥ 43
43. śrīrāma uvāca bhagavan svapnaśikharī prabōdhe kva iva
gacchati iti me saṃśayam chindhi śaradabhram iva anilaḥ
43. śrīrāma uvāca bhagavan prabōdhe svapnaśikharī kva iva
gacchati iti me saṃśayam anilaḥ śaradabhram iva chindhi
43. Śrī Rāma said: "O Venerable One, where indeed does the dream-mountain go upon waking? Please dispel this doubt of mine, just as the wind disperses an autumn cloud."
श्रीवसिष्ठ उवाच ।
स्वप्नभ्रमेऽथ संकल्पे पदार्थाः पर्वतादयः ।
संविदोऽन्तर्मिलन्त्येते स्पन्दनान्यनिले यथा ॥ ४४ ॥
śrīvasiṣṭha uvāca ,
svapnabhrame'tha saṃkalpe padārthāḥ parvatādayaḥ ,
saṃvido'ntarmilantyete spandanānyanile yathā 44
44. śrīvasiṣṭha uvāca svapnabhrame atha saṅkalpe padārthāḥ
parvatādayaḥ saṃvidaḥ antar milanti ete spandanāni anile yathā
44. śrīvasiṣṭha uvāca atha svapnabhrame saṅkalpe parvatādayaḥ
ete padārthāḥ saṃvidaḥ antar milanti yathā anile spandanāni
44. Śrī Vasiṣṭha said: "Now, in the illusion of a dream (svapnabhrama) or in mental conception (saṅkalpa), these objects like mountains and so on, merge within consciousness (saṃvid), just as vibrations (spandanāni) merge within the wind."
अस्पन्दस्य यथा वायोः सस्पन्दोऽन्तर्विशत्यलम् ।
अनन्यात्मा तथैवायं स्वप्नार्थः संविदो मलम् ॥ ४५ ॥
aspandasya yathā vāyoḥ saspando'ntarviśatyalam ,
ananyātmā tathaivāyaṃ svapnārthaḥ saṃvido malam 45
45. aspandasya yathā vāyoḥ saspandaḥ antar viśati alam
ananyātmā tathā eva ayam svapnārthaḥ saṃvidaḥ malam
45. yathā aspandasya vāyoḥ antar saspandaḥ alam viśati,
tathā eva ayam svapnārthaḥ ananyātmā saṃvidaḥ malam
45. Just as a moving aspect (saspanda) fully enters within the motionless wind (vāyu), similarly, this dream-object (svapnārtha) is non-different (ananyātmā) from consciousness (saṃvid) and is merely a modification of it.
स्वप्नाद्यर्थावभासेन संविदेव स्फुरत्यलम् ।
अस्फुरन्ती तु तेनैव यात्येकत्वं तदात्मिका ॥ ४६ ॥
svapnādyarthāvabhāsena saṃvideva sphuratyalam ,
asphurantī tu tenaiva yātyekatvaṃ tadātmikā 46
46. svapnādyarthāvabhāsena saṃvit eva sphurati alam
asphurantī tu tena eva yāti ekatvam tadātmikā
46. svapnādyarthāvabhāsena saṃvit eva alam sphurati
tu asphurantī tadātmikā tena eva ekatvam yāti
46. Through the manifestation of dream-like objects, consciousness (saṃvid) itself shines forth fully. But when not manifesting (objects), consciousness then attains oneness, being identical with its own essential nature.
संवित्स्वप्नार्थयोर्द्वित्वं न कदाचन लभ्यते ।
यथा द्रवत्वपयसोर्यथा वा स्पन्दवातयोः ॥ ४७ ॥
saṃvitsvapnārthayordvitvaṃ na kadācana labhyate ,
yathā dravatvapayasoryathā vā spandavātayoḥ 47
47. saṃvit-svapnārthayoḥ dvītvam na kadācana labhyate
yathā dravatva-payasoḥ yathā vā spanda-vātayoḥ
47. yathā dravatva-payasoḥ dvītvam na labhyate,
yathā vā spanda-vātayoḥ,
(tathā) saṃvit-svapnārthayoḥ dvītvam na kadācana labhyate
47. Duality is never found between consciousness (saṃvid) and dream-objects, just as it is not found between liquidity and water, or between movement and wind.
यस्तत्र स्यादिवाबोधस्तदज्ञानमनुत्तमम् ।
सैषासंसृतिरित्युक्ता मिथ्याज्ञानात्मिकोदिता ॥ ४८ ॥
yastatra syādivābodhastadajñānamanuttamam ,
saiṣāsaṃsṛtirityuktā mithyājñānātmikoditā 48
48. yaḥ tatra syāt iva abodhaḥ tat ajñānam anuttamam
sā eṣā saṃsṛtiḥ iti uktā mithyājñānātmikā uditā
48. yaḥ tatra iva abodhaḥ syāt tat anuttamam ajñānam
sā eṣā mithyājñānātmikā saṃsṛtiḥ iti uktā uditā
48. That which would be like non-knowledge there - that is unsurpassed ignorance (ajñāna). This very transmigration (saṃsāra) is declared, described as having false knowledge as its essence.
यथा स्वप्नस्तथा जाग्रदिदं नास्त्यत्र संशयः ।
स्वप्ने पुरमसद्भाति सर्गादौ भात्यसज्जगत् ॥ ५० ॥
yathā svapnastathā jāgradidaṃ nāstyatra saṃśayaḥ ,
svapne puramasadbhāti sargādau bhātyasajjagat 50
50. yathā svapnaḥ tathā jāgrat idam na asti atra saṃśayaḥ
svapne puram asat bhāti sargādau bhāti asat jagat
50. atra saṃśayaḥ na asti yathā svapnaḥ tathā jāgrat idam
svapne puram asat bhāti sargādau asat jagat bhāti
50. Just as a dream, so is the waking state; there is no doubt about this. In a dream, a city appears unreal, and at the beginning of creation, the unreal world (jagat) appears.
न चार्थो भवितुं शक्यः सत्यत्वे स्वप्नतोदितः ।
संविदो नित्यसत्यत्वं स्वप्नार्थानामसत्यता ॥ ५१ ॥
na cārtho bhavituṃ śakyaḥ satyatve svapnatoditaḥ ,
saṃvido nityasatyatvaṃ svapnārthānāmasatyatā 51
51. na ca arthaḥ bhavitum śakyaḥ satyatve svapnataḥ uditaḥ
saṃvidaḥ nitya-satyatvam svapna-arthānām asatyatā
51. svapnataḥ uditaḥ arthaḥ satyatve bhavitum na ca śakyaḥ
saṃvidaḥ nitya-satyatvam svapna-arthānām asatyatā
51. An object that arises from a dream cannot be truly real. The eternal reality belongs to consciousness (saṃvid) itself, while unreality belongs to the objects of dreams.
झटित्येव यथाकाशं भवति स्वप्नपर्वतः ।
क्रमेण वा तथा बोधे खं भवत्याधिभौतिकम् ॥ ५२ ॥
jhaṭityeva yathākāśaṃ bhavati svapnaparvataḥ ,
krameṇa vā tathā bodhe khaṃ bhavatyādhibhautikam 52
52. jhaṭiti eva yathā ākāśam bhavati svapna-parvataḥ
krameṇa vā tathā bodhe kham bhavati ādhibhautikam
52. yathā svapna-parvataḥ jhaṭiti eva ākāśam bhavati
vā krameṇa tathā bodhe ādhibhautikam kham bhavati
52. Just as a dream-mountain instantly becomes space, or sometimes gradually, similarly, upon attaining realization (bodha), the physical world (ādhibhautika) dissolves into space.
उड्डीनोऽयं मृतो वेति पश्यन्ति निकटस्थिताः ।
ज्ञमातिवाहिकीभूतं स्वस्वभावहता यतः ॥ ५३ ॥
uḍḍīno'yaṃ mṛto veti paśyanti nikaṭasthitāḥ ,
jñamātivāhikībhūtaṃ svasvabhāvahatā yataḥ 53
53. uḍḍīnaḥ ayam mṛtaḥ vā iti paśyanti nikaṭasthitāḥ
jñam ātivāhikī-bhūtam sva-svabhāva-hatāḥ yataḥ
53. nikaṭasthitāḥ "ayam uḍḍīnaḥ vā mṛtaḥ" iti paśyanti
yataḥ sva-svabhāva-hatāḥ jñam ātivāhikī-bhūtam
53. Those nearby, deluded by their own intrinsic nature (svabhāva), wonder, "Has he flown away or is he dead?" because they perceive the knowing consciousness (jña) as having become a subtle, transmigrating body.
मिथ्यादृष्टय एवेमाः सृष्टयो मोहदृष्टयः ।
मायामात्रदृशो भ्रान्तिः शून्याः स्वप्नानुभूतयः ॥ ५४ ॥
mithyādṛṣṭaya evemāḥ sṛṣṭayo mohadṛṣṭayaḥ ,
māyāmātradṛśo bhrāntiḥ śūnyāḥ svapnānubhūtayaḥ 54
54. mithyā-dṛṣṭayaḥ eva imāḥ sṛṣṭayaḥ moha-dṛṣṭayaḥ
māyā-mātra-dṛśaḥ bhrāntiḥ śūnyāḥ svapna-anubhūtayaḥ
54. imāḥ sṛṣṭayaḥ eva mithyā-dṛṣṭayaḥ moha-dṛṣṭayaḥ
māyā-mātra-dṛśaḥ bhrāntiḥ śūnyāḥ svapna-anubhūtayaḥ
54. These creations are merely false perceptions, visions born of delusion. They are perceptions of nothing but illusion (māyā), pure error, and empty experiences, akin to dream perceptions.
स्वप्नानुभूतय इमा मरणान्तबोधे भ्रान्त्येतरभ्रमदृशः स्फुटसर्गभासः ।
भान्त्यातिवाहिकशरीरगताः समस्ता मिथ्योदिता मृगनदीसरणक्रमेण ॥ ५५ ॥
svapnānubhūtaya imā maraṇāntabodhe bhrāntyetarabhramadṛśaḥ sphuṭasargabhāsaḥ ,
bhāntyātivāhikaśarīragatāḥ samastā mithyoditā mṛganadīsaraṇakrameṇa 55
55. svapnānubhūtayaḥ imāḥ maraṇāntabodhe
bhrāntyetarabhramadṛśaḥ sphuṭasargabhāsaḥ
bhānti ātivāhikaśarīragatāḥ samastāḥ
mithyoditāḥ mṛganadīsaraṇakrameṇa
55. imāḥ samastāḥ ātivāhikaśarīragatāḥ svapnānubhūtayaḥ maraṇāntabodhe bhrāntyetarabhramadṛśaḥ sphuṭasargabhāsaḥ bhānti,
mṛganadīsaraṇakrameṇa mithyoditāḥ (ca santi).
55. These dream-like experiences, all of them residing in the subtle transitional body (ātivāhikaśarīra), appear vividly at the consciousness (bodha) that emerges after death, manifesting as clear creations. Yet, they are visions of illusion that are themselves a different kind of delusion, falsely presented, just like the continuous flow of a mirage-river.

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 Chapter 57 (current chapter) 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