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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-70

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श्रीवसिष्ठ उवाच ।
अथ भूधरशृङ्गाभा सा महाकृष्णराक्षसी ।
कज्जलाम्बुदलेखेव तानवं गन्तुमुद्यता ॥ १ ॥
śrīvasiṣṭha uvāca ,
atha bhūdharaśṛṅgābhā sā mahākṛṣṇarākṣasī ,
kajjalāmbudalekheva tānavaṃ gantumudyatā 1
1. śrī-vasiṣṭhaḥ uvāca | atha bhūdhara-śṛṅga-ābhā sā mahā-kṛṣṇa-rākṣasī
| kajjala-ambuda-lekhā iva tānavam gantum udyatā ||
1. śrī-vasiṣṭhaḥ uvāca atha sā mahā-kṛṣṇa-rākṣasī
bhūdhara-śṛṅga-ābhā kajjala-ambuda-lekhā iva tānavam gantum udyatā
1. Śrī Vasiṣṭha said: Then, that great dark demoness (rākṣasī), whose appearance was like a mountain peak, and who resembled a streak of collyrium-dark clouds, was ready to become thin.
बभूवाभ्रोपमाकारा ततो विटपरूपिणी ।
पुंस्प्रमाणा ततोऽप्यासीदथाभूद्धस्तमात्रिका ॥ २ ॥
babhūvābhropamākārā tato viṭaparūpiṇī ,
puṃspramāṇā tato'pyāsīdathābhūddhastamātrikā 2
2. babhūva abhra-upamā-ākārā tataḥ viṭapa-rūpiṇī |
pums-pramāṇā tataḥ api āsīt atha abhūt hasta-mātrikā ||
2. (sā) abhra-upamā-ākārā babhūva,
tataḥ viṭapa-rūpiṇī (babhūva) tataḥ api pums-pramāṇā āsīt,
atha hasta-mātrikā abhūt
2. First, she became cloud-like in form, then she took the form of a branch. After that, she became man-sized, and then she became merely hand-sized.
ततः प्रादेशमात्रा सा ततोऽप्यङ्गुलिरूपिणी ।
ततो माषशमीतुल्या ततः सूची बभूव ह ॥ ३ ॥
tataḥ prādeśamātrā sā tato'pyaṅgulirūpiṇī ,
tato māṣaśamītulyā tataḥ sūcī babhūva ha 3
3. tataḥ prādeśa-mātrā sā tataḥ api aṅguli-rūpiṇī
| tataḥ māṣa-śamī-tulyā tataḥ sūcī babhūva ha ||
3. tataḥ sā prādeśa-mātrā (babhūva),
tataḥ api aṅguli-rūpiṇī (āsīt) tataḥ māṣa-śamī-tulyā (āsīt),
tataḥ ha sūcī babhūva
3. Then she became the size of a span, and after that, she was even finger-sized. Subsequently, she was comparable to a black gram seed, and then, indeed, she became a needle.
ततः कौशेयसूचित्वं पद्मकेसरसुन्दरी ।
प्राप सा शिखराकारा संकल्पाद्रिरिवाणुताम् ॥ ४ ॥
tataḥ kauśeyasūcitvaṃ padmakesarasundarī ,
prāpa sā śikharākārā saṃkalpādririvāṇutām 4
4. tataḥ kauśeyasūcitvam padmakeśarasundarī
prāpa sā śikharākārā saṅkalpādriḥ iva aṇutām
4. sā padmakeśarasundarī śikharākārā tataḥ
kauśeyasūcitvam aṇutām prāpa saṅkalpādriḥ iva
4. Then, she, beautiful like a lotus filament and shaped like a peak, attained the subtle state of a silken needle and minuteness, just as a mountain of resolutions (saṅkalpa) might shrink to atomic smallness.
रराज सूचिका कृष्णा सूक्ष्मायसमनायसी ।
पुर्यष्टकेन चलिता व्योमगा व्योमवासिनी ॥ ५ ॥
rarāja sūcikā kṛṣṇā sūkṣmāyasamanāyasī ,
puryaṣṭakena calitā vyomagā vyomavāsinī 5
5. rarāja sūcikā kṛṣṇā sūkṣmāyasam anāyasī
puryaṣṭakena calitā vyomagā vyomavāsinī
5. kṛṣṇā sūcikā sūkṣmāyasam anāyasī puryaṣṭakena
calitā vyomagā vyomavāsinī rarāja
5. The dark needle (sūcikā) shone, subtle, appearing like iron yet not made of iron. It was propelled by the eightfold subtle body (puryaṣṭaka), moving through space and dwelling within space.
सूची दृश्यत एवासौ नत्वयो नाम विद्यते ।
संविद्भ्रमकुले चैषा स्वल्पसूचीव लक्ष्यते ॥ ६ ॥
sūcī dṛśyata evāsau natvayo nāma vidyate ,
saṃvidbhramakule caiṣā svalpasūcīva lakṣyate 6
6. sūcī dṛśyate eva asau na tu ayaḥ nāma vidyate
saṃvidbhramakule ca eṣā svalpasūcī iva lakṣyate
6. asau sūcī eva dṛśyate,
tu nāma ayaḥ na vidyate.
ca eṣā saṃvidbhramakule svalpasūcī iva lakṣyate.
6. This needle (sūcī) is indeed seen, but no material iron (ayas) exists by that name. And this very [consciousness] is perceived like a tiny needle within the realm of the illusion of consciousness (saṃvidbhrama).
रत्नसूचीव मसृणा मनोमननसंयुता ।
वैदूर्यरश्मिलेखेव भानुसंतानसुन्दरी ॥ ७ ॥
ratnasūcīva masṛṇā manomananasaṃyutā ,
vaidūryaraśmilekheva bhānusaṃtānasundarī 7
7. ratnasūcī iva masṛṇā manomananasaṃyutā
vaidūryaraśmilekhā iva bhānusaṃtānasundarī
7. masṛṇā ratnasūcī iva,
manomananasaṃyutā.
vaidūryaraśmilekhā iva bhānusaṃtānasundarī.
7. Smooth and polished, it is like a jewel-needle, endowed with the mind's (manas) capacity for reflection (manana). It is like a streak of light from a cat's eye gem (vaidūrya), beautiful with a continuous stream of radiance.
कज्जलाम्भोदसंकल्कलतेव पवनाहृता ।
सूक्ष्मरन्ध्रेक्षणस्वच्छदृष्टज्योतिःकनीनिका ॥ ८ ॥
kajjalāmbhodasaṃkalkalateva pavanāhṛtā ,
sūkṣmarandhrekṣaṇasvacchadṛṣṭajyotiḥkanīnikā 8
8. kajjala-ambhod-asaṅkalpa-latā iva pavana-āhṛtā
sūkṣma-randhra-īkṣaṇa-svaccha-dṛṣṭa-jyotiḥ-kanīnikā
8. sā (she) kajjala-ambhod-asaṅkalpa-latā iva pavana-āhṛtā
sūkṣma-randhra-īkṣaṇa-svaccha-dṛṣṭa-jyotiḥ-kanīnikā
8. Like an imagined creeper of a cloud dark as collyrium, carried by the wind, she was the pupil of an eye that clearly perceived light through a subtle opening.
सुमुखग्राह्यरूपेण श्लक्ष्णपुच्छशिखाणुना ।
तदा वैपुल्यशान्त्यर्थं परं मौनव्रतं गता ॥ ९ ॥
sumukhagrāhyarūpeṇa ślakṣṇapucchaśikhāṇunā ,
tadā vaipulyaśāntyarthaṃ paraṃ maunavrataṃ gatā 9
9. su-mukha-grāhya-rūpeṇa ślākṣṇa-puccha-śikhā-aṇunā
tadā vaipulya-śānti-artham param mauna-vratam gatā
9. tadā sā (she) vaipulya-śānti-artham param mauna-vratam
gatā su-mukha-grāhya-rūpeṇa ślākṣṇa-puccha-śikhā-aṇunā
9. Then, in order to quell her vastness, she entered into a supreme vow of silence, (manifesting) through a form easily grasped by a discerning mind and as subtle as a minute particle at the tip of a delicate tail-hair.
सुदूराद्दीपवदृष्टं खतन्मात्रत्वमागता ।
दूरादेव मनोज्ञेन प्रोद्गिरन्ती मुखेन खम् ॥ १० ॥
sudūrāddīpavadṛṣṭaṃ khatanmātratvamāgatā ,
dūrādeva manojñena prodgirantī mukhena kham 10
10. su-dūrāt dīpa-vat-dṛṣṭam kha-tanmātratvam āgatā
dūrāt eva manojñena prodgirantī mukhena kham
10. sā (she) su-dūrāt dīpa-vat-dṛṣṭam kha-tanmātratvam āgatā,
dūrāt eva manojñena mukhena kham prodgirantī (asti)
10. Having become the subtle essence of space (kha-tanmātra), perceived like a lamp from a great distance, she was emitting space (kha) through her charming mouth, even from afar.
कुञ्चितेक्षणसंदृश्या दीर्घदीपांशुकोमला ।
सद्यःस्नातसमुत्सन्नबालवालविलासिनी ॥ ११ ॥
kuñcitekṣaṇasaṃdṛśyā dīrghadīpāṃśukomalā ,
sadyaḥsnātasamutsannabālavālavilāsinī 11
11. kuñcita-īkṣaṇa-saṃdṛśyā dīrgha-dīpa-aṃśu-komalā
sadyaḥ-snāta-samutsanna-bāla-vāla-vilāsinī
11. sā (she) kuñcita-īkṣaṇa-saṃdṛśyā dīrgha-dīpa-aṃśu-komalā
sadyaḥ-snāta-samutsanna-bāla-vāla-vilāsinī (asti)
11. Visible only to narrowed eyes, delicate like a long lamp-flame, she was radiant like the freshly bathed, newly grown fine hairs of a young one.
तन्तुर्बिसादिवोड्डीना बाह्यसंचारकौतुकात् ।
ब्रह्मनाडिरिवोद्युक्ता बहीरन्ध्रं सुसुन्दरी ॥ १२ ॥
tanturbisādivoḍḍīnā bāhyasaṃcārakautukāt ,
brahmanāḍirivodyuktā bahīrandhraṃ susundarī 12
12. tantuḥ bisāt iva uḍḍīnā bāhya-saṃcāra-kautukāt
brahma-nāḍiḥ iva udyuktā bahiḥ-randhram su-sundarī
12. su-sundarī tantuḥ bisāt iva bāhya-saṃcāra-kautukāt
uḍḍīnā brahma-nāḍiḥ iva bahiḥ-randhram udyuktā
12. Very beautiful, it emerges like a fiber from a lotus stalk, out of curiosity for external movement. Like a "brahma-nāḍī" (subtle channel), it is directed towards the outer aperture.
नियतेन्द्रियशक्तिः सा जीवेनैव बहिःस्थिता ।
बौद्धतार्किकविज्ञानसंतानवदलक्षिता ॥ १३ ॥
niyatendriyaśaktiḥ sā jīvenaiva bahiḥsthitā ,
bauddhatārkikavijñānasaṃtānavadalakṣitā 13
13. niyata-indriya-śaktiḥ sā jīvena eva bahiḥ-sthitā
bauddha-tārkika-vijñāna-saṃtāna-vat alakṣitā
13. sā niyata-indriya-śaktiḥ jīvena eva bahiḥ-sthitā
(sā) bauddha-tārkika-vijñāna-saṃtāna-vat alakṣitā
13. That (subtle thread), with its sensory power restrained, is sustained externally only by the individual soul (jīva). It is imperceptible, like the continuous stream of knowledge (vijñāna) as conceived by Buddhists and logicians.
शून्यसिद्धार्थसविका रन्ध्रानीलमयाऽरवा ।
अदृश्यया जीवसूच्या संततानुसृता स्थिता ॥ १४ ॥
śūnyasiddhārthasavikā randhrānīlamayā'ravā ,
adṛśyayā jīvasūcyā saṃtatānusṛtā sthitā 14
14. śūnya-siddhārtha-savikā randhra-anīla-mayā
aravā adṛśyayā jīva-sūcyā saṃtata-anusṛtā sthitā
14. (sā) śūnya-siddhārtha-savikā randhra-anīla-mayā
aravā (sā) adṛśyayā jīva-sūcyā saṃtata-anusṛtā sthitā
14. Having accomplished the aim of the void (śūnya) and being productive, it consists of the blue of the aperture and is silent. It remains continuously pervaded by an invisible living subtle thread (jīva-sūcī).
कलाकलनधर्मिण्या वासनामात्रसारया ।
क्षीणदीपांशुसूचीवत्तीक्ष्णयानुपलभ्यया ॥ १५ ॥
kalākalanadharmiṇyā vāsanāmātrasārayā ,
kṣīṇadīpāṃśusūcīvattīkṣṇayānupalabhyayā 15
15. kalā-kalana-dharmiṇyā vāsanā-mātra-sārayā
kṣīṇa-dīpa-aṃśu-sūci-vat tīkṣṇayā anupalabhyayā
15. (sā) kalā-kalana-dharmiṇyā vāsanā-mātra-sārayā
kṣīṇa-dīpa-aṃśu-sūci-vat tīkṣṇayā anupalabhyayā [ca sthitā]
15. (It is characterized) by its intrinsic nature (dharma) of grasping minute divisions, by having subtle impressions (vāsanā) alone as its essence, and by being subtle and unperceivable, like the needle-like rays of a dwindling lamp.
ग्रासार्थं सूचितां याता सैवास्था नोपयुज्यते ।
विचारितं तया नैतदहो मौर्ख्यविजृम्भितम् ॥ १६ ॥
grāsārthaṃ sūcitāṃ yātā saivāsthā nopayujyate ,
vicāritaṃ tayā naitadaho maurkhyavijṛmbhitam 16
16. grāsārtham sūcitām yātā sā eva āsthā na upayujyate
vicāritam tayā na etat aho maurkhyavijṛmbhitam
16. sā eva āsthā grāsārtham sūcitām yātā na upayujyate.
etat tayā na vicāritam.
aho maurkhyavijṛmbhitam.
16. The situation she found herself in, having gone to where food (grāsārtham) was indicated, was not utilized effectively. She did not consider this. Oh, what a manifestation of foolishness (maurkhyavijṛmbhitam)!
साग्रा संचिन्तयामास न सूचीरूपतुच्छताम् ।
चित्तमीहितमेवैकं पश्यन्त्यास्ते निरर्थकम् ॥ १७ ॥
sāgrā saṃcintayāmāsa na sūcīrūpatucchatām ,
cittamīhitamevaikaṃ paśyantyāste nirarthakam 17
17. sā agrā saṃcintayāmāsa na sūcīrūpatucchhatām
cittam īhitam eva ekam paśyantī āste nirarthakam
17. sā agrā sūcīrūpatucchhatām na saṃcintayāmāsa.
īhitam ekam eva paśyantī cittam nirarthakam āste.
17. She, the leader (sā agrā), did not reflect upon the triviality (tucchhatām) of the needle's form (sūcīrūpa). Her mind, perceiving only its desired object (īhitam), remained useless (nirarthakam).
अविचार्यैव सूचित्वं तया मूढधियाऽऽस्थितम् ।
नानर्थबुद्धेः स्फुरति पूर्वापरविचारणा ॥ १८ ॥
avicāryaiva sūcitvaṃ tayā mūḍhadhiyā''sthitam ,
nānarthabuddheḥ sphurati pūrvāparavicāraṇā 18
18. avicārya eva sūcitvam tayā mūḍhadhiyā āsthitam
na anarthabuddheḥ sphurati pūrvāparavicāraṇā
18. mūḍhadhiyā tayā avicārya eva sūcitvam āsthitam.
anarthabuddheḥ pūrvāparavicāraṇā na sphurati.
18. Without any consideration, the nature of being a needle (sūcitvaṃ) was accepted by her, the foolish-minded (mūḍhadhiyā). For one whose understanding (buddhi) is misguided (anarthabuddheḥ), reflection on prior and subsequent consequences (pūrvāparavicāraṇā) does not occur.
स्वार्थक्रियोग्रसामर्थ्याद्याति भावनयान्यताम् ।
पदार्थोऽभिमतांशाढ्यो निःश्वासेनेव दर्पणः ॥ १९ ॥
svārthakriyograsāmarthyādyāti bhāvanayānyatām ,
padārtho'bhimatāṃśāḍhyo niḥśvāseneva darpaṇaḥ 19
19. svārthakriyograsāmarthyāt yāti bhāvanayā anyatām
padārthaḥ abhimatāṃśāḍhyaḥ niḥśvāsena iva darpaṇaḥ
19. padārthaḥ svārthakriyograsāmarthyāt bhāvanayā anyatām yāti,
niḥśvāsena iva abhimatāṃśāḍhyaḥ darpaṇaḥ.
19. An object (padārthaḥ), through the power of one's own thoughts (bhāvanayā), changes its nature, due to the intense efficacy of self-interested action (svārthakriyograsāmarthyāt). This is like a mirror (darpaṇaḥ) that becomes capable of reflecting desired images (abhimatāṃśāḍhyaḥ) as if by one's very breath (niḥśvāsena).
सूचीभावं प्रपन्नायास्त्यजन्त्याः पीवरं वपुः ।
महामरणमप्यस्या राक्षस्याः सुसुखं स्थितम् ॥ २० ॥
sūcībhāvaṃ prapannāyāstyajantyāḥ pīvaraṃ vapuḥ ,
mahāmaraṇamapyasyā rākṣasyāḥ susukhaṃ sthitam 20
20. sūcībhāvam prapannāyāḥ tyajantyāḥ pīvaram vapuḥ
mahāmaraṇam api asyāḥ rākṣasyāḥ susukham sthitam
20. asyāḥ rākṣasyāḥ sūcībhāvam prapannāyāḥ pīvaram
vapuḥ tyajantyāḥ mahāmaraṇam api susukham sthitam
20. For this female demon (rākṣasī), who had attained a needle-like state, abandoning her bulky body, even the great death (mahāmaraṇa) was experienced as very comfortable.
एकवस्त्वतिरागाणामहो नु विषमा गतिः ।
देहोऽपि तृणवत्त्यक्तो राक्षस्या निजयेच्छया ॥ २१ ॥
ekavastvatirāgāṇāmaho nu viṣamā gatiḥ ,
deho'pi tṛṇavattyakto rākṣasyā nijayecchayā 21
21. ekavastvatirāgāṇām aho nu viṣamā gatiḥ dehaḥ
api tṛṇavat tyaktaḥ rākṣasyā nijayecchayā
21. aho nu ekavastvatirāgāṇām viṣamā gatiḥ rākṣasyā
nijayecchayā dehaḥ api tṛṇavat tyaktaḥ
21. Oh, indeed, what a dire consequence (gati) for those with excessive attachment to a single object! Even her own body was abandoned by the female demon (rākṣasī) like a blade of grass, by her desire for victory.
एकवस्त्वतिगन्धेन भ्रश्यन्त्यन्या हि संविदः ।
राक्षस्या ग्रासगन्धेन देहनाशोऽपि नेक्षितः ॥ २२ ॥
ekavastvatigandhena bhraśyantyanyā hi saṃvidaḥ ,
rākṣasyā grāsagandhena dehanāśo'pi nekṣitaḥ 22
22. ekavastvatigandhena bhraśyanti anyāḥ hi saṃvidaḥ
rākṣasyā grāsagandhena dehanāśaḥ api na īkṣitaḥ
22. hi ekavastvatigandhena anyāḥ saṃvidaḥ bhraśyanti
rākṣasyā grāsagandhena dehanāśaḥ api na īkṣitaḥ
22. Indeed, when there is an intense focus (gandha) on a single object, other perceptions (saṃvid) disappear. Due to the female demon's (rākṣasī) intense preoccupation with consuming (grāsagandha), even the destruction of her body was not noticed.
नाशोऽपि सुखयत्यज्ञमेकवस्त्वतिरागिणम् ।
सूचीभूता विदेहापि परितुष्टैव राक्षसी ॥ २३ ॥
nāśo'pi sukhayatyajñamekavastvatirāgiṇam ,
sūcībhūtā videhāpi parituṣṭaiva rākṣasī 23
23. nāśaḥ api sukhayati ajñam ekavastvatirāgiṇam
sūcībhūtā videhā api parituṣṭā eva rākṣasī
23. nāśaḥ api ekavastvatirāgiṇam ajñam sukhayati
sūcībhūtā videhā api rākṣasī parituṣṭā eva
23. Even destruction (nāśa) brings joy to an ignorant person excessively attached to a single object. The female demon (rākṣasī), having become needle-like and even bodyless, was indeed completely satisfied.
अन्या वभूव लग्ना सा तथा जीवविषूचिका ।
व्योमात्मिका निराकारा व्योमवृत्तिशरीरका ॥ २४ ॥
anyā vabhūva lagnā sā tathā jīvaviṣūcikā ,
vyomātmikā nirākārā vyomavṛttiśarīrakā 24
24. anyā babhūva lagnā sā tathā jīvaviṣūcikā
vyomātmikā nirākārā vyomavṛttiśarīrakā
24. sā anyā jīvaviṣūcikā vyomātmikā nirākārā
vyomavṛttiśarīrakā tathā lagnā babhūva
24. Another (entity) became associated in that way, like a subtle disturbance affecting the life-force (jīva). She was of the nature of space (vyoman), formless, and her body was the very activity within space.
तेजस्तनुप्रवाहाभा प्राणतन्तुमयात्मिका ।
मूलसंवेदनाकारा चन्द्रार्कांशुकसुन्दरी ॥ २५ ॥
tejastanupravāhābhā prāṇatantumayātmikā ,
mūlasaṃvedanākārā candrārkāṃśukasundarī 25
25. tejastanuprāvābhā prāṇatantumayātmikā
mūlasaṃvedanākārā candrārkāṃśukasundarī
25. tejastanuprāvābhā prāṇatantumayātmikā
mūlasaṃvedanākārā candrārkāṃśukasundarī
25. She possessed the splendor of a flowing subtle energy, her essence was composed of threads of life-force (prāṇa), her form was primordial perception, and she was beautiful with the rays of the moon and sun.
पृथगेवासिधाराभा परमाण्ववलीय सा ।
कौसुमी गन्धलेखेव कला कलनरूपिणी ॥ २६ ॥
pṛthagevāsidhārābhā paramāṇvavalīya sā ,
kausumī gandhalekheva kalā kalanarūpiṇī 26
26. pṛthak eva asidhārābhā paramāṇu avalīya sā
kausumī gandhalekhā iva kalā kalanarūpiṇī
26. sā pṛthak eva asidhārābhā paramāṇu avalīya,
kausumī gandhalekhā iva,
kalanarūpiṇī kalā
26. Distinctly, like the gleam of a sword's edge, and having pervaded atoms, she was like a floral trace of fragrance, a subtle essence (kalā) taking the form of manifestation.
पापात्मिका मनोवृत्तिः सो हि तस्यास्तथा स्थिता ।
परप्राणवशादेव परमार्थपरायणा ॥ २७ ॥
pāpātmikā manovṛttiḥ so hi tasyāstathā sthitā ,
paraprāṇavaśādeva paramārthaparāyaṇā 27
27. pāpātmikā manovṛttiḥ saḥ hi tasyāḥ tathā
sthitā paraprāṇavaśāt eva paramārthaparāyaṇā
27. pāpātmikā paramārthaparāyaṇā manovṛttiḥ saḥ
hi tasyāḥ tathā sthitā paraprāṇavaśāt eva
27. A mental activity (manovṛtti) of an imperfect nature - indeed, it was situated thus for her, solely by the power of the Supreme Life-force (prāṇa), and directed towards the highest truth (paramārtha).
एवमस्यास्तनुर्जाता सूचीद्वयमयी हि सा ।
नीहारांशुकवत्तन्वी कार्पासांशुसुपेलवा ॥ २८ ॥
evamasyāstanurjātā sūcīdvayamayī hi sā ,
nīhārāṃśukavattanvī kārpāsāṃśusupelavā 28
28. evam asyāḥ tanuḥ jātā sūcīdvayamayī hi sā
nīhārāṃśukavat tanvī kārpāsāṃśusupelavā
28. asyāḥ tanuḥ evam sūcīdvayamayī hi jātā.
sā nīhārāṃśukavat tanvī kārpāsāṃśusupelavā.
28. This is how her body came into being; indeed, it consisted of two needles. It was as slender as a garment of mist and exceedingly delicate like a wisp of cotton.
तनुद्वयेन तेनासौ प्रविश्य हृदयं नृणाम् ।
वेधयन्ती ततः क्रूरा प्रबभ्राम दिशो दश ॥ २९ ॥
tanudvayena tenāsau praviśya hṛdayaṃ nṛṇām ,
vedhayantī tataḥ krūrā prababhrāma diśo daśa 29
29. tanudvayena tena asau praviśya hṛdayam nṛṇām
vedhayantī tataḥ krūrā prababhrāma diśaḥ daśa
29. asau krūrā tena tanudvayena nṛṇām hṛdayam praviśya vedhayantī tataḥ daśa diśaḥ prababhrāma.
29. Having entered the hearts of men with those two bodies and piercing them, that cruel (entity) then roamed in all ten directions.
सर्वः स्वसंकल्पवशाल्लघुर्भवति वा गुरुः ।
कर्कट्योग्रं वपुस्त्यक्त्वा सूचीत्वमुररीकृतम् ॥ ३० ॥
sarvaḥ svasaṃkalpavaśāllaghurbhavati vā guruḥ ,
karkaṭyograṃ vapustyaktvā sūcītvamurarīkṛtam 30
30. sarvaḥ svasaṃkalpavaśāt laghuḥ bhavati vā guruḥ
karkaṭyā ugram vapuḥ tyaktvā sūcītvam urarīkṛtam
30. sarvaḥ svasaṃkalpavaśāt laghuḥ vā guruḥ bhavati.
karkaṭyā ugram vapuḥ tyaktvā sūcītvam urarīkṛtam.
30. Everyone becomes insignificant or important (guru) by the power of their own will (saṃkalpa). For instance, a crab, having abandoned its formidable body, assumed a needle-like state.
तुच्छोऽप्यर्थोऽल्पसत्त्वानां गच्छति प्रार्थनीयताम् ।
सूचीवृत्तपिशाचीत्वं राक्षस्या तपसा स्थितम् ॥ ३१ ॥
tuccho'pyartho'lpasattvānāṃ gacchati prārthanīyatām ,
sūcīvṛttapiśācītvaṃ rākṣasyā tapasā sthitam 31
31. tucchaḥ api arthaḥ alpasattvānām gacchati prārthanīyatām
sūcīvṛttapiśācītvam rākṣasyā tapasā sthitam
31. alpasattvānām tucchaḥ api arthaḥ prārthanīyatām gacchati.
rākṣasyā tapasā sūcīvṛttapiśācītvam sthitam.
31. Even a trivial thing becomes desirable for those with little resolve. (In this context), the state of being a demoness with the nature of a needle was established by the demoness through her severe austerity (tapas).
अपि पुण्यशरीराणां जातिबन्धो न शाम्यति ।
तनुसूचीपिशाचीत्वं राक्षस्या तपसार्जितम् ॥ ३२ ॥
api puṇyaśarīrāṇāṃ jātibandho na śāmyati ,
tanusūcīpiśācītvaṃ rākṣasyā tapasārjitam 32
32. api puṇyaśarīrāṇām jātibandhaḥ na śāmyati
tanusūcīpiśācītvam rākṣasyā tapasā ārjitam
32. api puṇyaśarīrāṇām jātibandhaḥ na śāmyati
rākṣasyā tapasā tanusūcīpiśācītvam ārjitam
32. Even for those with meritorious bodies, the bondage of birth (jātibandha) does not cease. The state of being a needle-bodied female demon (piśācī) was acquired by a female demon (rākṣasī) through austerities (tapas).
तस्यां दिगन्तभ्रमणे प्रवृत्तायां महानिलैः ।
तत्रैव सा तनुः स्थूला गलिता शरदभ्रवत् ॥ ३३ ॥
tasyāṃ digantabhramaṇe pravṛttāyāṃ mahānilaiḥ ,
tatraiva sā tanuḥ sthūlā galitā śaradabhravat 33
33. tasyām digantabhramaṇe pravṛttāyām mahānilaiḥ
tatra eva sā tanuḥ sthūlā galitā śaradabhravat
33. tasyām digantabhramaṇe pravṛttāyām,
mahānilaiḥ sā sthūlā tanuḥ tatra eva śaradabhravat galitā
33. While she was engaged in wandering to the ends of the directions, that gross body of hers dissolved right there, like an autumn cloud, due to mighty winds.
कस्यचिद्विवशाङ्गस्य क्षीणस्य विपुलस्य च ।
प्रविश्यान्तर्वातसूचिर्भवत्यतिविषूचिका ॥ ३४ ॥
kasyacidvivaśāṅgasya kṣīṇasya vipulasya ca ,
praviśyāntarvātasūcirbhavatyativiṣūcikā 34
34. kasyacit vivaśāṅgasya kṣīṇasya vipulasya ca
praviśya antarvātasūciḥ bhavati ativiṣūcikā
34. kasyacit vivaśāṅgasya kṣīṇasya vipulasya ca (dehe) praviśya,
antarvātasūciḥ ativiṣūcikā bhavati
34. Having entered into someone - whether their limbs are debilitated, or one who is emaciated, or even one who is stout - an internal needle-like wind (vātasūci) manifests as extreme cholera (ativiṣūcikā).
कस्यचित्तनुदेहस्य स्वस्थस्य सुधियोऽपि वा ।
प्रविश्य जीवसूचित्वे भवत्यन्तर्विषूचिका ॥ ३५ ॥
kasyacittanudehasya svasthasya sudhiyo'pi vā ,
praviśya jīvasūcitve bhavatyantarviṣūcikā 35
35. kasyacit tanudehasya svasthasya sudhiyaḥ api
vā praviśya jīvasūcitve bhavati antarviṣūcikā
35. kasyacit tanudehasya svasthasya sudhiyaḥ api vā (deham) praviśya,
(tat) jīvasūcitve antarviṣūcikā bhavati
35. Having entered into someone - be it one with a slender body, or a healthy person, or even one with good intellect - (it) manifests as internal cholera (viṣūcikā) in the painful condition of a living needle (jīvasūcitva).
एवं क्वचित्तृप्यति सा दुर्बुद्धिहृदयास्थिता ।
क्वचिदुच्छेद्यते पुण्यैर्मन्त्रौषधितपःक्रमैः ॥ ३६ ॥
evaṃ kvacittṛpyati sā durbuddhihṛdayāsthitā ,
kvaciducchedyate puṇyairmantrauṣadhitapaḥkramaiḥ 36
36. evam kvacit tṛpyati sā durbuddhiḥ hṛdayasthitā |
kvacit ucchedyate puṇyaiḥ mantrauṣadhitapaḥkramaiḥ ||
36. sā hṛdayasthitā durbuddhiḥ kvacit evam tṛpyati
kvacit puṇyaiḥ mantrauṣadhitapaḥkramaiḥ ucchedyate
36. Sometimes, that folly (durbuddhi), residing in the heart, is satisfied. At other times, it is eradicated by virtuous acts and by the methods of sacred utterances (mantra), medicinal remedies, and austere practices (tapas).
आसीद्बहूनि वर्षाणि भ्रमणैकपरायणा ।
देहद्वयेन गच्छन्ती व्योम्नि भूमितले तथा ॥ ३७ ॥
āsīdbahūni varṣāṇi bhramaṇaikaparāyaṇā ,
dehadvayena gacchantī vyomni bhūmitale tathā 37
37. āsīt bahūni varṣāṇi bhramaṇaikaparāyaṇā |
dehadhvayena gacchantī vyomni bhūmitale tathā ||
37. bahūni varṣāṇi bhramaṇaikaparāyaṇā gacchantī
dehadhvayena vyomni tathā bhūmitale āsīt
37. For many years, she (folly) was solely devoted to wandering, moving with two bodies, both in the sky and on the surface of the earth.
रजस्तिरोहिता भूमौ हस्तेऽङ्गुलितिरोहिता ।
प्रभातिरोहिता व्योम्नि वस्त्रे सूत्रतिरोहिता ॥ ३८ ॥
rajastirohitā bhūmau haste'ṅgulitirohitā ,
prabhātirohitā vyomni vastre sūtratirohitā 38
38. rajas tirohitā bhūmau haste aṅgulitirohitā |
prabhātirohitā vyomni vastre sūtratirohitā ||
38. bhūmau rajas tirohitā haste aṅgulitirohitā
vyomni prabhātirohitā vastre sūtratirohitā
38. She (folly) is concealed by dust on the ground, by a finger in the hand, by light in the sky, and by a thread in clothing.
अन्तःस्थस्नायुसरिति दुर्भगे पांशुपाण्डुरे ।
शुष्करेखासरित्खाते सूक्ष्मरेखाजरत्तृणे ॥ ३९ ॥
antaḥsthasnāyusariti durbhage pāṃśupāṇḍure ,
śuṣkarekhāsaritkhāte sūkṣmarekhājarattṛṇe 39
39. antaḥsthasnāyusariti durbhage pāṃśupāṇḍure |
śuṣkarekhāsaritkhāte sūkṣmarekhājarattṛṇe ||
39. antaḥsthasnāyusariti durbhage pāṃśupāṇḍure
śuṣkarekhāsaritkhāte sūkṣmarekhājarattṛṇe
39. She (folly) is found in the stream-like internal sinews, in desolate forms pale with dust, in riverbeds where only dry lines remain, and in old grass with minute streaks.
अर्थहीने गतच्छाये शून्या उच्छ्वासकारिणी ।
मक्षिकावातहरिते श्रीवृक्षपरिवर्जिते ॥ ४० ॥
arthahīne gatacchāye śūnyā ucchvāsakāriṇī ,
makṣikāvātaharite śrīvṛkṣaparivarjite 40
40. artha-hīne gata-cchāye śūnyā ucchvāsa-kāriṇī
makṣikā-vāta-harite śrī-vṛkṣa-parivarjite
40. śūnyā ucchvāsa-kāriṇī artha-hīne gata-cchāye
makṣikā-vāta-harite śrī-vṛkṣa-parivarjite
40. Bereft of purpose, with faded luster, empty, merely breathing; visited by flies and wind, abandoned by all auspiciousness.
स्थूलास्थिग्रन्थिवलिते नित्यकम्पस्फुरत्तमे ।
अनात्मीयाच्छनीहारेऽशुद्धांशुककृतभ्रमे ॥ ४१ ॥
sthūlāsthigranthivalite nityakampasphurattame ,
anātmīyācchanīhāre'śuddhāṃśukakṛtabhrame 41
41. sthūlāsthi-granthi-valite nitya-kampa-sphurattame
anātmīya-accha-nīhāre aśuddha-aṃśuka-kṛta-bhrame
41. sthūlāsthi-granthi-valite nitya-kampa-sphurattame
anātmīya-accha-nīhāre aśuddha-aṃśuka-kṛta-bhrame
41. Wrinkled with thick bone-knots, perpetually trembling and intensely quivering; shrouded in a transparent mist of the non-self (anātmīya), and creating illusion with impure coverings.
किणस्थाण्वङ्गविश्रान्तमक्षिकापिकवायसे ।
रौक्षरूढरसद्वाते विलोलाङ्गुलिशाखिनि ॥ ४२ ॥
kiṇasthāṇvaṅgaviśrāntamakṣikāpikavāyase ,
raukṣarūḍharasadvāte vilolāṅguliśākhini 42
42. kiṇa-sthāṇu-aṅga-viśrānta-makṣikā-pika-vāyase
raukṣa-rūḍha-rasad-vāte vilola-aṅguli-śākhini
42. kiṇa-sthāṇu-aṅga-viśrānta-makṣikā-pika-vāyase
raukṣa-rūḍha-rasad-vāte vilola-aṅguli-śākhini
42. Where flies, cuckoos, and crows settle on its callus-stump-like limbs; where harsh, deep-seated, and painful winds (vāta) torment; whose fingers are like trembling branches.
मालाभ्रलेखासंसारे स्वाङ्गुलिव्रणगर्तके ।
स्पन्दावश्यायपृषति पदवल्मीकपर्वते ॥ ४३ ॥
mālābhralekhāsaṃsāre svāṅgulivraṇagartake ,
spandāvaśyāyapṛṣati padavalmīkaparvate 43
43. mālā-abhra-lekhā-saṃsāre sva-aṅguli-vraṇa-gartake
spanda-avaśyāya-pṛṣati pada-valmīka-parvate
43. mālā-abhra-lekhā-saṃsāre sva-aṅguli-vraṇa-gartake
spanda-avaśyāya-pṛṣati pada-valmīka-parvate
43. Whose worldly existence (saṃsāra) is like garlands and streaks of clouds (i.e., transient); in the cavities of wounds on its own fingers; amidst drops of trembling dew; with feet like mountains of anthills.
कचत्याशु जलभ्रान्तौ नखाजगरकर्कशे ।
क्वाचित्कविसरद्भीतभीतयूककुपान्थके ॥ ४४ ॥
kacatyāśu jalabhrāntau nakhājagarakarkaśe ,
kvācitkavisaradbhītabhītayūkakupānthake 44
44. kacati āśu jalabhrāntau nakhājagara karkaśe
kvācitkavisaratbhītabhītayūkakupānthake
44. āśu jalabhrāntau nakhājagara karkaśe
kvācitkavisaratbhītabhītayūkakupānthake kacati
44. Discomfort swiftly pricks amidst the watery confusion, which is harsh like a python's claws, and in the occasional well-traveler who is greatly terrified by spreading lice.
विरूपाशुष्कसंदष्टवीटिकापूतिपल्वले ।
मध्यस्थलेखमार्गौघशीतश्वसनगोचरे ॥ ४५ ॥
virūpāśuṣkasaṃdaṣṭavīṭikāpūtipalvale ,
madhyasthalekhamārgaughaśītaśvasanagocare 45
45. virūpa-āśuṣka-sandaṣṭa-vīṭikā-pūti-palvale
madhyastha-lekha-mārga-ogha-śīta-śvasana-gocare
45. virūpa-āśuṣka-sandaṣṭa-vīṭikā-pūti-palvale
madhyastha-lekha-mārga-ogha-śīta-śvasana-gocare
45. This happens in an ugly, dried-up pond, putrid from chewed betel quids, and within the reach of cold winds that sweep along numerous central pathways.
ग्रस्तयूकानरौघासृक्पूर्णसृक्किनखास्यताम् ।
दधताङ्गुष्ठपक्षेण क्रान्ते सर्वत्र यायिनी ॥ ४६ ॥
grastayūkānaraughāsṛkpūrṇasṛkkinakhāsyatām ,
dadhatāṅguṣṭhapakṣeṇa krānte sarvatra yāyinī 46
46. grasta-yūkā-nara-ogha-asṛk-pūrṇa-sṛkki-nakha-āsyatām
dadhatā aṅguṣṭha-pakṣeṇa krānte sarvatra yāyinī
46. (kaścid puṃs) aṅguṣṭha-pakṣeṇa grasta-yūkā-nara-ogha-asṛk-pūrṇa-sṛkki-nakha-āsyatām dadhatā,
yāyinī sarvatra krānte (asti)
46. While a male person, with the side of his thumb, bears the condition of having mouth-corners and nails full of blood from a multitude of seized human lice, the female traveler (yāyinī) (is present) in every place that has been traversed.
नानाविरचनाचित्रपटपत्तनगामिनी ।
गमागमपरिश्रान्ता तत्रात्यन्तचिराध्वगा ॥ ४७ ॥
nānāviracanācitrapaṭapattanagāminī ,
gamāgamapariśrāntā tatrātyantacirādhvagā 47
47. nānā-viracanā-citrapaṭa-pattana-gāminī
gamāgama-pariśrāntā tatra atyanta-cirādhvagā
47. (sā) nānā-viracanā-citrapaṭa-pattana-gāminī
gamāgama-pariśrāntā tatra atyanta-cirādhvagā (ca asti)
47. She is a female traveler journeying towards a city adorned with various artistic compositions like a painted canvas, exhausted by her constant coming and going, and one who has been traveling there for a very long time.
नगरानगरे व्यस्तसूत्रभाण्डैकभारिणी ।
तप्ते कलेवरारण्ये बलीवर्दापवर्तिनी ॥ ४८ ॥
nagarānagare vyastasūtrabhāṇḍaikabhāriṇī ,
tapte kalevarāraṇye balīvardāpavartinī 48
48. nagarānagare vyastasūtrabhāṇḍaikabhāriṇī
tapte kalevarāraṇye balīvardāpavartinī
48. vyastasūtrabhāṇḍaikabhāriṇī nagarānagare
tapte kalevarāraṇye balīvardāpavartinī
48. She, who carries a unique burden of scattered threads and various possessions from one town to another, toils heavily and withdraws like an ox in the scorching wilderness of the body (saṃsāra).
गुप्ता विश्रमणायैव मनाक्करपरिच्युता ।
तन्तुप्रोता मुखाकृष्टिः खिन्ना क्वापि विलीयते ॥ ४९ ॥
guptā viśramaṇāyaiva manākkaraparicyutā ,
tantuprotā mukhākṛṣṭiḥ khinnā kvāpi vilīyate 49
49. guptā viśramaṇāya eva manāk kara-paricyutā
tantu-protā mukha-ākṛṣṭiḥ khinnā kva api vilīyate
49. guptā manāk karaparicyutā tantuprotā mukhākṛṣṭiḥ
khinnā viśramaṇāya eva kva api vilīyate
49. Hidden away just for rest, and having slipped slightly from the hand, the weary needle, threaded and with its eye pulling the thread, eventually disappears somewhere.
वेधनं कर्मसंश्लिष्टा कठिनापि न साकरोत् ।
न हि तीक्ष्णो बहिः कार्यो निजत्वं विजहाति चेत् ॥ ५० ॥
vedhanaṃ karmasaṃśliṣṭā kaṭhināpi na sākarot ,
na hi tīkṣṇo bahiḥ kāryo nijatvaṃ vijahāti cet 50
50. vedhanam karma-saṃśliṣṭā kaṭhinā api na sā akarot
na hi tīkṣṇaḥ bahiḥ kāryaḥ nijatvam vijahāti cet
50. sā karma-saṃśliṣṭā kaṭhinā api vedhanam na akarot.
hi tīkṣṇaḥ nijatvam vijahāti cet,
bahiḥ na kāryaḥ.
50. Though entwined with its task (karma) and unyielding, she did not inflict injury by piercing. For, a sharp object should not be employed externally if it abandons its intrinsic nature.
सायःसूची मनःसूच्या वलिता विजहार ह ।
दिक्ष्वाशेव शिलागुर्वी नावाङ्गपलिता सती ॥ ५१ ॥
sāyaḥsūcī manaḥsūcyā valitā vijahāra ha ,
dikṣvāśeva śilāgurvī nāvāṅgapalitā satī 51
51. sāyaḥ-sūcī manaḥ-sūcyā valitā vijahāra ha
dikṣu āśā iva śilā-gurvī na vā aṅga-palitā satī
51. sāyaḥsūcī manaḥsūcyā valitā dikṣu āśā iva
śilāgurvī na vā aṅgapalitā satī ha vijahāra
51. The evening needle, guided by the mind's intent, moved along. It was like hope extending in all directions, yet heavy as a stone (in its task), and never truly growing old or infirm.
विससार दिगन्तेषु सान्तःकरणसत्तया ।
तुषलेखेव पवनशक्त्या संसृतिरूपया ॥ ५२ ॥
visasāra diganteṣu sāntaḥkaraṇasattayā ,
tuṣalekheva pavanaśaktyā saṃsṛtirūpayā 52
52. visasāra diganteṣu sāntaḥkaraṇasattayā
tuṣalekhā iva pavanaśaktyā saṃsṛtirūpayā
52. sāntaḥkaraṇasattayā saṃsṛtirūpayā tuṣalekhā
iva pavanaśaktyā diganteṣu visasāra
52. It spread to the ends of the directions through the presence of the inner instrument (antaḥkaraṇa), like a trail of chaff moved by the power of the wind, which takes the form of the cycle of transmigration (saṃsāra).
मुखेन सूक्ष्मसूत्रान्तं चरन्तीव परोम्भितम् ।
परपूरोद्यमेनाशु जातेव हृदयान्विता ॥ ५३ ॥
mukhena sūkṣmasūtrāntaṃ carantīva parombhitam ,
parapūrodyamenāśu jāteva hṛdayānvitā 53
53. mukhena sūkṣmasūtrāntaṃ carantī iva parombhitam
parapūrodyamena āśu jātā iva hṛdayānvitā
53. mukhena sūkṣmasūtrāntaṃ parombhitam carantī
iva āśu parapūrodyamena hṛdayānvitā jātā iva
53. As if moving with the tip of a subtle thread in its mouth, pierced by another (power). And swiftly, as if born with a core (or heart), by the effort of another's infusion.
परपूररसेनैव सूच्या हृत्सुविकासितम् ।
अनारतपतत्सूक्ष्मसूत्रान्त इव स्तम्भिता ॥ ५४ ॥
parapūrarasenaiva sūcyā hṛtsuvikāsitam ,
anāratapatatsūkṣmasūtrānta iva stambhitā 54
54. parapūrarasena eva sūcyā hṛtsu vikāsitam
anāratapatatsūkṣmasūtrāntaḥ iva stambhitā
54. parapūrarasena eva sūcyā hṛtsu vikāsitam
anāratapatatsūkṣmasūtrāntaḥ iva stambhitā
54. Indeed, by the essence of another's infusion, it was expanded (made to flourish) in the hearts as if by a needle. And it was held (or supported), like the incessantly falling tip of a subtle thread.
तीक्ष्णैरपि चिरक्षीणं पूर्यते निर्विचारणा ।
दृष्टान्तोऽत्र क्षणात्सूच्या पूरितो जर्जरः पटः ॥ ५५ ॥
tīkṣṇairapi cirakṣīṇaṃ pūryate nirvicāraṇā ,
dṛṣṭānto'tra kṣaṇātsūcyā pūrito jarjaraḥ paṭaḥ 55
55. tīkṣṇaiḥ api cirakṣīṇaṃ pūryate nirvicāraṇā
dṛṣṭāntaḥ atra kṣaṇāt sūcyā pūritaḥ jarjaraḥ paṭaḥ
55. cirakṣīṇaṃ tīkṣṇaiḥ api nirvicāraṇā pūryate atra
dṛṣṭāntaḥ kṣaṇāt sūcyā pūritaḥ jarjaraḥ paṭaḥ
55. Even that which has been long weakened is quickly filled by sharp (means), requiring no deliberation. The example here is a worn-out cloth instantly patched by a needle.
सूत्रांशुनिर्गमे योग्यं सूच्या हृदयमर्जितम् ।
परपूरणयैवाशु तेजश्च कवितार्करुक् ॥ ५६ ॥
sūtrāṃśunirgame yogyaṃ sūcyā hṛdayamarjitam ,
parapūraṇayaivāśu tejaśca kavitārkaruk 56
56. sūtrāṃśunirgame yogyam sūcyā hṛdayam arjitam
parapūraṇayā eva āśu tejaḥ ca kavitārkaruk
56. sūcyā hṛdayam sūtrāṃśunirgame yogyam arjitam (bhavati).
(tat) parapūraṇayā eva āśu (kāryam karoti).
ca kavitārkaruk tejaḥ (api tathā karoti).
56. The eye of the needle is prepared, made suitable for the emission of its thread, and quickly serves the purpose of completing (or fulfilling) for others. Similarly, the brilliance of the sun of poetry (kavitārkaruk) also quickly illuminates others.
अकस्मात्तेन रूढेन क्षीणपूरेण रूपिणी ।
हृदये राक्षसी सूचिः कर्मणा तप्यते च सा ॥ ५७ ॥
akasmāttena rūḍhena kṣīṇapūreṇa rūpiṇī ,
hṛdaye rākṣasī sūciḥ karmaṇā tapyate ca sā 57
57. akasmāt tena rūḍhena kṣīṇapūreṇa rūpiṇī
hṛdaye rākṣasī sūciḥ karmaṇā tapyate ca sā
57. akasmāt tena rūḍhena kṣīṇapūreṇa sūciḥ rūpiṇī rākṣasī hṛdaye (bhavati).
sā ca karmaṇā tapyate.
57. Suddenly, that needle (sūciḥ), now firmly rooted (rūḍhena) and with its capacity for thread-filling diminished (kṣīṇapūreṇa), manifests as a demoness (rākṣasī rūpiṇī) in the heart. And she (sā) is tormented by her own actions (karmaṇā).
वेधं पूररयेणेव करोति स्वं प्रचारिता ।
प्रकृतेन निजेनापि वेधाय व्यवहारिता ॥ ५८ ॥
vedhaṃ pūrarayeṇeva karoti svaṃ pracāritā ,
prakṛtena nijenāpi vedhāya vyavahāritā 58
58. vedham pūrarayeṇa iva karoti svam pracāritā
prākṛtena nijena api vedhāya vyavahāritā
58. pracāritā (sūciḥ) pūrarayeṇa iva svam vedham karoti.
api nijena prākṛtena (eva sā) vedhāya vyavahāritā (asti).
58. When propelled, it creates its own piercing as if with a forceful current. It is employed for piercing (vedha) even by its own intrinsic nature (prakṛta).
संचारयति वस्त्रेषु सूत्रं चतुरवेधनात् ।
आदीर्घवासनातन्तुः शरीरेष्विव चेतनाम् ॥ ५९ ॥
saṃcārayati vastreṣu sūtraṃ caturavedhanāt ,
ādīrghavāsanātantuḥ śarīreṣviva cetanām 59
59. saṃcārayati vastreṣu sūtram caturavedhanāt
ādīrghavāsanātantūḥ śarīreṣu iva cetanām
59. (sā sūciḥ) caturavedhanāt sūtram vastreṣu saṃcārayati.
iva ādīrghavāsanātantūḥ cetanām śarīreṣu (saṃcārayati).
59. By skillful piercing, it (the needle) causes the thread to circulate through garments, just as a long thread of latent impressions (vāsanā) circulates consciousness (cetanā) throughout bodies.
संचार्यमाणवेधेन धावन्तीवाक्षिपातने ।
अदर्शितमुखा एव दुर्जना मर्मवेधिनः ॥ ६० ॥
saṃcāryamāṇavedhena dhāvantīvākṣipātane ,
adarśitamukhā eva durjanā marmavedhinaḥ 60
60. sañcāryamāṇavedhena dhāvantī iva akṣipātane |
adarśitamukhāḥ eva durjanāḥ marmavedhinaḥ ||
60. durjanāḥ marmavedhinaḥ adarśitamukhāḥ eva
sañcāryamāṇavedhena akṣipātane dhāvantī iva
60. Wicked people, who pierce vital spots (marma), attack without revealing their faces. Their action is like a swift darting movement that occurs in the blink of an eye, performed with a constantly shifting piercing (attack).
कण्ठवस्त्रदलप्रोता वेधाक्ष्णा मुखमीक्षते ।
कथमेता भिनद्मीति तीक्ष्णानामेतदीप्सितम् ॥ ६१ ॥
kaṇṭhavastradalaprotā vedhākṣṇā mukhamīkṣate ,
kathametā bhinadmīti tīkṣṇānāmetadīpsitam 61
61. kaṇṭhavastradalaprotā vedhākṣṇā mukham īkṣate |
katham etāḥ bhinadmi iti tīkṣṇānām etat īpsitam ||
61. kaṇṭhavastradalaprotā vedhākṣṇā mukham īkṣate
iti katham etāḥ bhinadmi etat tīkṣṇānām īpsitam
61. A needle, strung through a piece of neck-cloth, observes the fabric's surface with its piercing eye (point). The thought, 'How shall I pierce these (fibers)?' - this is indeed the intention of the sharp ones (needles, or sharp-witted individuals).
सममेव च कौशेये क्षौमे च वसने सृता ।
जडः क इव वा नाम गुणागुणमपेक्षते ॥ ६२ ॥
samameva ca kauśeye kṣaume ca vasane sṛtā ,
jaḍaḥ ka iva vā nāma guṇāguṇamapekṣate 62
62. samam eva ca kauśeye kṣaume ca vasane sṛtā |
jaḍaḥ kaḥ iva vā nāma guṇāguṇam apekṣate ||
62. ca kauśeye vasane ca kṣaume vasane samam eva
sṛtā kaḥ jaḍaḥ iva vā nāma guṇāguṇam apekṣate
62. And (a tool, like a needle or thread), having penetrated equally into both silk and linen garments, who, like a dullard, would indeed fail to discern (or would disregard) the distinction between quality and non-quality?
सा दधाना ततं सूत्रमङ्गुष्ठाङ्गुलिपीडिता ।
आन्त्रतन्तुमिवामान्तमुद्गिरन्ती निरीक्षते ॥ ६३ ॥
sā dadhānā tataṃ sūtramaṅguṣṭhāṅgulipīḍitā ,
āntratantumivāmāntamudgirantī nirīkṣate 63
63. sā dadhānā tatam sūtram aṅguṣṭhāṅgulipīḍitā |
āntratantum iva amāntam udgirantī nirīkṣate ||
63. sā tatam sūtram dadhānā aṅguṣṭhāṅgulipīḍitā
amāntam āntratantum iva udgirantī nirīkṣate
63. She, holding a taut thread (sūtra), her thumb and fingers tightly pressing (it), observes (the thread) as it seemingly emits an unending, intestine-like fiber.
तीक्ष्णाप्यहृदयत्वेन सरसेष्वरसेष्ववित् ।
सूत्रितापि पदार्थेषु विशत्यरसगामिनी ॥ ६४ ॥
tīkṣṇāpyahṛdayatvena saraseṣvaraseṣvavit ,
sūtritāpi padārtheṣu viśatyarasagāminī 64
64. tīkṣṇā api ahṛdayatvena saraseṣu araseṣu avit
| sūtritā api padārtheṣu viśati arasagāminī ||
64. tīkṣṇā api ahṛdayatvena saraseṣu araseṣu avit sūtritā api padārtheṣu viśati arasagāminī.
64. Even though sharp, it is heartless and unaware of what is appealing and unappealing. Though threaded through various matters, it enters them only to move towards what is devoid of essence.
अगर्दती मुखप्रोता सुतीक्ष्णापि च तापिधीः ।
सुवेधिताप्यहृदया राजपुत्र्यापि दुर्भगा ॥ ६५ ॥
agardatī mukhaprotā sutīkṣṇāpi ca tāpidhīḥ ,
suvedhitāpyahṛdayā rājaputryāpi durbhagā 65
65. agardatī mukhaprotā sutīkṣṇā api ca tāpidhīḥ |
suvedhitā api ahṛdayā rājaputryā api durbhagā ||
65. agardatī mukhaprotā ca sutīkṣṇā api tāpidhīḥ.
suvedhitā api ahṛdayā api rājaputryā durbhagā (asti).
65. Though it makes no sound, it is threaded through its opening. It is a very sharp bodkin. Even though it is well-pierced (used), it is heartless and considered unfortunate even by a princess.
विना परापकारेण तीक्ष्णा मरणमीहते ।
वेदनाद्रोधिता सूची कर्मपाशे प्रलम्बते ॥ ६६ ॥
vinā parāpakāreṇa tīkṣṇā maraṇamīhate ,
vedanādrodhitā sūcī karmapāśe pralambate 66
66. vinā parāpakāreṇa tīkṣṇā maraṇam īhate |
vedanādrodhitā sūcī karmapāśe pralambate ||
66. tīkṣṇā parāpakāreṇa vinā maraṇam īhate.
vedanādrodhitā sūcī karmapāśe pralambate.
66. Without causing harm to others, the sharp one desires death. The needle, hindered by the pain it inflicts, dangles in the entanglement of its (karma) actions.
शेते किंश्याममैत्र्येव दूरे करपरिच्युता ।
स्वरूपसदृशं मित्रं कस्मै नाम न रोचते ॥ ६७ ॥
śete kiṃśyāmamaitryeva dūre karaparicyutā ,
svarūpasadṛśaṃ mitraṃ kasmai nāma na rocate 67
67. śete kiṃśyāmamaitryā iva dūre karaparicyutā |
svarūpasadṛśam mitram kasmai nāma na rocate ||
67. karaparicyutā (sūcī) dūre kiṃśyāmamaitryā iva śete.
kasmai nāma svarūpasadṛśam mitram na rocate?
67. Having slipped from the hand, it lies far away, as if in the company of a black crow-pheasant. For whom, indeed, is a friend similar to one's own nature not pleasing?
मिश्रिता मूढचित्तानां वृत्तिभिः प्राकृते जने ।
तिष्ठत्यात्मसमां को हि संगतिं त्यक्तुमिच्छति ॥ ६८ ॥
miśritā mūḍhacittānāṃ vṛttibhiḥ prākṛte jane ,
tiṣṭhatyātmasamāṃ ko hi saṃgatiṃ tyaktumicchati 68
68. miśritā mūḍhacittānām vṛttibhiḥ prākṛte jane
tiṣṭhati ātmasamām kaḥ hi saṅgatim tyaktum icchati
68. prākṛte jane mūḍhacittānām vṛttibhiḥ miśritā
tiṣṭhati kaḥ hi ātmasamām saṅgatim tyaktum icchati
68. Among ordinary people, where companionship (saṅgati) is intertwined with the mental activities of deluded minds, who indeed would wish to abandon an association that is similar to one's own true nature (ātman)?
भवत्ययस्कारवित्तौ संत्यज्यान्तर्धिगामिनी ।
भस्त्रावातैर्विचलिता गगनादुत्पतोन्मुखी ॥ ६९ ॥
bhavatyayaskāravittau saṃtyajyāntardhigāminī ,
bhastrāvātairvicalitā gaganādutpatonmukhī 69
69. bhavati ayaskāravittau saṃtyajya antardhigāminī
bhastrāvātaiḥ vicālitā gaganāt utpatonmukhī
69. ayaskāravittau antardhigāminī saṃtyajya
bhastrāvātaiḥ vicālitā gaganāt utpatonmukhī bhavati
69. Within the blacksmith's workshop, having entirely abandoned its tendency to become invisible, it is agitated by the bellows' winds, and, poised to fly upwards, it ascends from the atmosphere.
प्राणापानप्रवाहस्थहृत्पद्मान्तरचारिणी ।
दुःखशक्तिर्महाघोरा जीवशक्तिरिवोदिता ॥ ७० ॥
prāṇāpānapravāhasthahṛtpadmāntaracāriṇī ,
duḥkhaśaktirmahāghorā jīvaśaktirivoditā 70
70. prāṇāpānapravāhasthahṛtpadmāntaracāriṇī
duḥkhaśaktiḥ mahāghorā jīvaśaktiḥ iva uditā
70. prāṇāpānapravāhasthahṛtpadmāntaracāriṇī
mahāghorā duḥkhaśaktiḥ jīvaśaktiḥ iva uditā
70. The intensely dreadful power of suffering (duḥkhaśakti), moving within the heart-lotus situated in the flow of the vital breaths (prāṇa and apāna), manifests as if it were the very power of life (jīvaśakti).
समानवैपरीत्येन समानसमगामिनी ।
उदानविपरीतत्वादुदानसमगामिनी ॥ ७१ ॥
samānavaiparītyena samānasamagāminī ,
udānaviparītatvādudānasamagāminī 71
71. samānavaiparītyena samānasamagāminī
udānaviparītatvāt udānasamagāminī
71. samānavaiparītyena samānasamagāminī
udānaviparītatvāt udānasamagāminī
71. Through its opposition to the equalizing vital breath (samāna), it moves in equal alignment with samāna. Similarly, by virtue of its opposition to the upward vital breath (udāna), it moves in equal alignment with udāna.
व्यानस्था व्याधिजननी सर्वाङ्गरसचारिणी ।
हृत्कण्ठे शूलपवने वैवर्ण्योन्मादकारिणी ॥ ७२ ॥
vyānasthā vyādhijananī sarvāṅgarasacāriṇī ,
hṛtkaṇṭhe śūlapavane vaivarṇyonmādakāriṇī 72
72. vyānasthā vyādhijananī sarvāṅgarasacāriṇī
hṛtkaṇṭhe śūlapavane vaivarṇyonmādakāriṇī
72. vyānasthā vyādhijananī sarvāṅgarasacāriṇī
hṛtkaṇṭhe śūlapavane vaivarṇyonmādakāriṇī
72. Residing in the *vyāna* (a vital air), it generates diseases and circulates vital fluids throughout all limbs. It causes pain (śūla) and wind disorders in the heart and throat, and brings about discoloration and madness.
प्रायशोऽविकहस्तस्था सुप्तोर्णा गन्धकोटरे ।
बालहस्ताङ्गुलीतल्पवेधनैकविलासिनी ॥ ७३ ॥
prāyaśo'vikahastasthā suptorṇā gandhakoṭare ,
bālahastāṅgulītalpavedhanaikavilāsinī 73
73. prāyaśaḥ avikahastasthā suptorṇā gandhakoṭare
bālahastāṅgulītalpavedhanaikavilāsinī
73. prāyaśaḥ avikahastasthā suptorṇā gandhakoṭare
bālahastāṅgulītalpavedhanaikavilāsinī
73. It is generally found in the hand, often associated with a type of skin affliction (avikā), resembling a dormant burrowing insect (ūrṇā) in a foul-smelling cavity. It delights solely in burrowing into the tender skin of a child's hand-fingers.
पादप्रविष्टा रुधिरपानोपार्जनविस्मिता ।
तुष्यत्यतितरां गुच्छभोजना तुच्छभोजनैः ॥ ७४ ॥
pādapraviṣṭā rudhirapānopārjanavismitā ,
tuṣyatyatitarāṃ gucchabhojanā tucchabhojanaiḥ 74
74. pādapraviṣṭā rudhirapānopārjanavismitā
tuṣyati atitarām gucchabhojanā tucchabhojanaiḥ
74. pādapraviṣṭā rudhirapānopārjanavismitā
atitarām tuṣyati gucchabhojanā tucchabhojanaiḥ
74. Having entered the feet, it delights in having acquired blood to drink. It becomes exceedingly satisfied by feeding on clusters (of tissue or cells), even with what seems to be meager sustenance.
शेते कर्दमकोशस्था चिरकालमधोमुखी ।
इच्छानुरूपमासाद्य क इवास्पदमुज्झति ॥ ७५ ॥
śete kardamakośasthā cirakālamadhomukhī ,
icchānurūpamāsādya ka ivāspadamujjhati 75
75. śete kardamakośasthā cirakālam adhomukhī
icchānurūpam āsādya kaḥ iva āspadam ujjhati
75. kardamakośasthā adhomukhī cirakālam śete.
icchānurūpam āspadam āsādya kaḥ iva ujjhati?
75. It lies for a long time, facing downwards, entrenched in a sheath of dirt or bodily waste (kardama). Indeed, who would abandon a dwelling place, having obtained it as desired?
क्रौर्येणापहतात्मानं दर्शयत्युपवेधनैः ।
उत्सवादपि नीचानां कलहोऽपि सुखायते ॥ ७६ ॥
krauryeṇāpahatātmānaṃ darśayatyupavedhanaiḥ ,
utsavādapi nīcānāṃ kalaho'pi sukhāyate 76
76. krauryeṇa apahṛtātmānaṃ darśayati upavedhanaiḥ
utsavāt api nīcānāṃ kalahaḥ api sukhāyate
76. krauryeṇa apahṛtātmānaṃ upavedhanaiḥ darśayati.
nīcānām utsavāt api kalahaḥ api sukhāyate.
76. One whose inner being (ātman) is corrupted by cruelty (kraurya) reveals this through acts of torment. For ignoble individuals, even a quarrel provides pleasure, even when it arises from a festival.
कपर्दकार्धलाभेन कृपणो बहु मन्यते ।
दुरुच्छेदा हि भूतानामहंकारचमत्कृतिः ॥ ७७ ॥
kapardakārdhalābhena kṛpaṇo bahu manyate ,
durucchedā hi bhūtānāmahaṃkāracamatkṛtiḥ 77
77. kapardakārdhalābhena kṛpaṇaḥ bahu manyate
durucchedā hi bhūtānām ahaṅkāracamatkṛtiḥ
77. kṛpaṇaḥ kapardakārdhalābhena bahu manyate.
bhūtānām ahaṅkāracamatkṛtiḥ hi durucchedā.
77. A miser considers the acquisition of even half a cowrie shell to be a significant gain. Indeed, the compelling fascination of the ego (ahaṅkāra) is difficult for living beings to eradicate.
सूचिकायुग्मलभ्येन मोहितेनात्मना नृणाम् ।
मृतिमाशङ्कते चित्रा स्वार्थे नोदेति मूढता ॥ ७८ ॥
sūcikāyugmalabhyena mohitenātmanā nṛṇām ,
mṛtimāśaṅkate citrā svārthe nodeti mūḍhatā 78
78. sūcikāyugmalabhyena mohitena ātmanā nṛṇām
mṛtim āśaṅkate citrā svārthe na udeti mūḍhatā
78. nṛṇām sūcikāyugmalabhyena mohitena ātmanā mṛtim āśaṅkate.
svārthe citrā mūḍhatā na udeti.
78. Among humans, whose inner being (ātman) is deluded by the acquisition of a mere pair of needles, death is feared. Yet, when it comes to one's self-interest, a peculiar foolishness (mūḍhatā) does not manifest.
वस्त्रतन्तुविभेदेन परमारणमाशु मे ।
इदं संपद्यत इति भवत्यन्तर्हि निर्मला ॥ ७९ ॥
vastratantuvibhedena paramāraṇamāśu me ,
idaṃ saṃpadyata iti bhavatyantarhi nirmalā 79
79. vastratantuvibhedena paramāraṇam āśu me idam
sampadyate iti bhavati antar hi nirmalā
79. vastratantuvibhedena me āśu paramāraṇam.
idam sampadyate iti (cintayatām) antaḥ hi nirmalā bhavati.
79. Through the tearing apart of cloth threads, utter destruction quickly comes upon me. Yet, by thinking, 'This (purpose) is accomplished,' my inner self indeed becomes pure (nirmalā).
स्थापिता मलमादत्ते यथा मृद्धर्षणं विना ।
परापराधविरहाद्व्याधिस्तस्याः प्रवर्तते ॥ ८० ॥
sthāpitā malamādatte yathā mṛddharṣaṇaṃ vinā ,
parāparādhavirahādvyādhistasyāḥ pravartate 80
80. sthāpitā malam ādatte yathā mṛt gharṣaṇam vinā
parāparādhavirahāt vyādhiḥ tasyāḥ pravartate
80. yathā mṛt gharṣaṇam vinā malam ādatte sthāpitā
tasyāḥ vyādhiḥ parāparādhavirahāt pravartate
80. When placed, it absorbs impurity, just as earth absorbs dirt without being rubbed or processed. An affliction arises for it, not due to any transgression or fault from others.
सूक्ष्माऽदृश्या चैव दात्री क्षणाद्विस्मृतिमेति सा ।
तीक्ष्णभेदकरी क्रूरा सूची चेष्टेव दैविकी ॥ ८१ ॥
sūkṣmā'dṛśyā caiva dātrī kṣaṇādvismṛtimeti sā ,
tīkṣṇabhedakarī krūrā sūcī ceṣṭeva daivikī 81
81. sūkṣmā adṛśyā ca eva dātrī kṣaṇāt vismṛtim eti sā
tīkṣṇabhedakarī krūrā sūcī ca iṣṭā iva daivikī
81. sā sūkṣmā adṛśyā ca eva dātrī kṣaṇāt vismṛtim eti
tīkṣṇabhedakarī krūrā sūcī ca iṣṭā iva daivikī
81. She is subtle and invisible, and indeed a cutter, she herself quickly falls into oblivion. This needle is sharply piercing and cruel, yet she is like a desired, divine instrument (daivikī iṣṭā).
तन्तुवेधनमात्रेण हतोऽन्य इति तोषिता ।
दुर्जनो येन तेनैव नाशितेनैति हृष्टताम् ॥ ८२ ॥
tantuvedhanamātreṇa hato'nya iti toṣitā ,
durjano yena tenaiva nāśitenaiti hṛṣṭatām 82
82. tantuvedhanamātreṇa hataḥ anyaḥ iti toṣitā
durjanaḥ yena tena eva nāśitena eti hṛṣṭatām
82. tantuvedhanamātreṇa 'anyaḥ hataḥ' iti toṣitā
durjanaḥ yena tena eva nāśitena hṛṣṭatām eti
82. She (the needle) is satisfied merely by piercing a thread, thinking, 'Another is struck!' Similarly, a wicked person attains delight through the very destruction that he causes.
पङ्के मज्जति याति खं विहरति व्योमानिलैर्दिक्तटे शेते पांसुषु भूतलेष्विव वने पट्टे गृहेऽन्तःपुरे ।
हस्ते श्रोत्रसरोरुहेऽथ मृदुनि स्वेच्छोर्णिकाखण्डके रन्ध्रे काष्ठमृदां च माति हृदये द्रव्यात्मशक्त्यैव सा ॥ ८३ ॥
paṅke majjati yāti khaṃ viharati vyomānilairdiktaṭe śete pāṃsuṣu bhūtaleṣviva vane paṭṭe gṛhe'ntaḥpure ,
haste śrotrasaroruhe'tha mṛduni svecchorṇikākhaṇḍake randhre kāṣṭhamṛdāṃ ca māti hṛdaye dravyātmaśaktyaiva sā 83
83. paṅke majjati yāti kham viharati vyomānilaiḥ diktaṭe
śete pāṃsuṣu bhūtaleṣu iva vane paṭṭe gṛhe antaḥpure
haste śrotrasaroruhe atha mṛduni svecchorṇikākhaṇḍake
randhre kāṣṭhamṛdām ca māti hṛdaye dravyātmaśaktyā eva sā
83. sā paṅke majjati kham yāti vyomānilaiḥ diktaṭe viharati
pāṃsuṣu bhūtaleṣu iva vane paṭṭe gṛhe antaḥpure haste
śrotrasaroruhe atha mṛduni svecchorṇikākhaṇḍake
kāṣṭhamṛdām randhre ca śete dravyātmaśaktyā eva hṛdaye māti
83. She (the needle) sinks into mud, ascends to the sky, and roams the cardinal directions carried by the winds of space. She rests as if on dusty ground, in forests, on planks, in homes, in inner chambers, in one's hand, on a lotus-like ear, or on a soft piece of chosen wool. She fits into the crevices of wood and clay, and she (also) resides in the heart, solely by her inherent power of matter and self (dravya-ātman-śakti).
श्रीवाल्मीकिरुवाच ।
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामक्षये रविकरैश्च सहाजगाम ॥ ८४ ॥
śrīvālmīkiruvāca ,
ityuktavatyatha munau divaso jagāma sāyaṃtanāya vidhaye'stamino jagāma ,
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmakṣaye ravikaraiśca sahājagāma 84
84. śrīvālmīkiḥ uvāca iti uktavati atha munau
divasaḥ jagāma sāyantanāya vidhaye astaminaḥ
jagāma snātum sabhā kṛtanamaskaraṇā
jagāma śyāmakṣaye ravikaraiḥ ca saha ājagāma
84. munau iti uktavati atha divasaḥ sāyantanāya vidhaye jagāma,
astaminaḥ jagāma.
kṛtanamaskaraṇā sabhā snātum jagāma,
ca śyāmakṣaye ravikaraiḥ saha ājagāma.
84. Śrī Vālmīki said: After the sage had finished speaking, the day advanced towards the evening ritual, and the sun set. The assembly, having offered salutations, then went to bathe. In the dwindling darkness, they returned along with the sun's rays.

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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 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 (current chapter) 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