Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-11

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
काल उवाच ।
अद्योद्दामतरङ्गौघभाङ्काररणितानिले ।
तीर एव तरङ्गिण्यास्तपस्तपति ते सुतः ॥ १ ॥
kāla uvāca ,
adyoddāmataraṅgaughabhāṅkāraraṇitānile ,
tīra eva taraṅgiṇyāstapastapati te sutaḥ 1
1. kālaḥ uvāca adya uddāmataraṅgaughabhāṅkāraraṇitānile
tīre eva taraṅgiṇyāḥ tapaḥ tapati te sutaḥ
1. kālaḥ uvāca adya te sutaḥ uddāmataraṅgaughabhāṅkāraraṇitānile
taraṅgiṇyāḥ tīre eva tapaḥ tapati
1. Time spoke: Today, your son is performing austerities (tapas) on the very bank of the river, in the wind resonating with the roar of mighty, surging waves.
जटावानक्षवलयी जितसर्वेन्द्रियभ्रमः ।
तत्र वर्षशतान्यष्टौ संस्थितस्तपसि स्थिरे ॥ २ ॥
jaṭāvānakṣavalayī jitasarvendriyabhramaḥ ,
tatra varṣaśatānyaṣṭau saṃsthitastapasi sthire 2
2. jaṭāvān akṣavalayī jitasarvendriyabhramaḥ tatra
varṣaśatāni aṣṭau saṃsthitaḥ tapasi sthire
2. (saḥ) jaṭāvān akṣavalayī jitasarvendriyabhramaḥ
tatra sthire tapasi aṣṭau varṣaśatāni saṃsthitaḥ
2. With matted hair, adorned with a rosary, and having overcome the delusion of all senses, he has remained there for eight hundred years, steadfast in his austerities (tapas).
यदीच्छसि मुने द्रष्टुं तं स्वप्नाभं मनोभ्रमम् ।
तत्समुन्मील्य विज्ञाननेत्रमाशु विलोकय ॥ ३ ॥
yadīcchasi mune draṣṭuṃ taṃ svapnābhaṃ manobhramam ,
tatsamunmīlya vijñānanetramāśu vilokaya 3
3. yadi icchasi mune draṣṭum tam svapnābham manobhramam
tat samunmīlya vijñānanetram āśu vilokaya
3. mune yadi tam svapnābham manobhramam draṣṭum icchasi,
tat āśu vijñānanetram samunmīlya vilokaya
3. O sage (muni), if you wish to perceive him – who is but a dream-like illusion of the mind – then quickly open the eye of spiritual knowledge and behold!
श्रीवसिष्ठ उवाच ।
इत्युक्ते जगदीशेन कालेन समदृष्टिना ।
मुनिः संचिन्तयामास ज्ञानाक्ष्णा तनयेहितम् ॥ ४ ॥
śrīvasiṣṭha uvāca ,
ityukte jagadīśena kālena samadṛṣṭinā ,
muniḥ saṃcintayāmāsa jñānākṣṇā tanayehitam 4
4. śrīvasiṣṭhaḥ uvāca iti ukte jagadīśena kālena
samadṛṣṭinā muniḥ saṃcintayāmāsa jñānākṣṇā tanayehitam
4. śrīvasiṣṭhaḥ uvāca.
jagadīśena samadṛṣṭinā kālena iti ukte,
muniḥ jñānākṣṇā tanayehitam saṃcintayāmāsa.
4. Śrī Vasiṣṭha said: After the Lord of the world, Kāla (Time), who possesses impartial vision, had thus spoken, the sage deeply contemplated his son's purpose using the eye of knowledge (jñāna).
ददर्श च मुहूर्तेन प्रतिभानवशादसौ ।
पुत्रोदन्तमशेषेण बुद्धिदर्पणबिम्बितम् ॥ ५ ॥
dadarśa ca muhūrtena pratibhānavaśādasau ,
putrodantamaśeṣeṇa buddhidarpaṇabimbitam 5
5. dadarśa ca muhūrtena pratibhānavaśāt asau
putrodantam aśeṣeṇa buddhi-darpaṇa-bimbitam
5. asau ca muhūrtena pratibhānavaśāt aśeṣeṇa buddhi-darpaṇa-bimbitam putrodantam dadarśa.
5. And, by the power of his intuitive insight (pratibhāna), he (the sage) saw in an instant his son's entire narrative reflected as if in the mirror of his intellect.
पुनर्मन्दरसानुस्थां स्वस्थां कालाग्रसंस्थिताम् ।
समङ्गायास्तटादेत्य विवेश स्वतनुं भृगुः ॥ ६ ॥
punarmandarasānusthāṃ svasthāṃ kālāgrasaṃsthitām ,
samaṅgāyāstaṭādetya viveśa svatanuṃ bhṛguḥ 6
6. punar mandara-sānu-sthām svasthām kāla-agra-saṃsthitām
samaṅgāyāḥ taṭāt etya viveśa svatanum bhṛguḥ
6. punar bhṛguḥ samaṅgāyāḥ taṭāt etya,
mandara-sānu-sthām svasthām kāla-agra-saṃsthitām svatanum viveśa.
6. Bhṛgu then returned from the bank of the Samangā river and re-entered his own body, which had been situated on a peak of Mount Mandara, was at ease, and appeared to be at the forefront of Kāla (Time).
विस्मयस्मेरया दृष्ट्या कालमालोक्य कान्तया ।
वीतरागमुवाचेदं वीतरागो मुनिर्वचः ॥ ७ ॥
vismayasmerayā dṛṣṭyā kālamālokya kāntayā ,
vītarāgamuvācedaṃ vītarāgo munirvacaḥ 7
7. vismaya-smerayā dṛṣṭyā kālam ālokya kāntayā
vītarāgam uvāca idam vītarāgaḥ muniḥ vacaḥ
7. vītarāgaḥ muniḥ,
vismaya-smerayā kāntayā dṛṣṭyā kālam ālokya,
vītarāgam idam vacaḥ uvāca.
7. Having looked at Kāla (Time) with a glance (dṛṣṭi) expressing a smile of wonder and a gentle charm, the sage (muni), who was himself dispassionate, spoke these words to the dispassionate Kāla.
भगवन्भूतभव्येश बाला वयमनुज्ज्वलाः ।
त्वादृशामेव धीर्देव त्रिकालामलदर्शिनी ॥ ८ ॥
bhagavanbhūtabhavyeśa bālā vayamanujjvalāḥ ,
tvādṛśāmeva dhīrdeva trikālāmaladarśinī 8
8. bhagavan bhūtabhavyeśa bālāḥ vayam anujjvalāḥ
tvādṛśām eva dhīḥ deva trikālāmala-darśinī
8. bhagavan deva bhūtabhavyeśa vayam bālāḥ
anujjvalāḥ tvādṛśām eva dhīḥ trikālāmala-darśinī
8. O Lord (bhagavan), master of what has been and what is yet to be, we are mere children, lacking in wisdom. O divine one, only the intellect (dhī) of those like you possesses a pure vision of all three times (past, present, and future).
नानाकारविकाराढ्या सत्येवासत्यरूपिणी ।
विभ्रमं जनयत्येषा धीरस्यापि जगत्स्थितिः ॥ ९ ॥
nānākāravikārāḍhyā satyevāsatyarūpiṇī ,
vibhramaṃ janayatyeṣā dhīrasyāpi jagatsthitiḥ 9
9. nānākāra-vikāra-āḍhyā satyā iva asatya-rūpiṇī
vibhramam janayati eṣā dhīrasya api jagat-sthitiḥ
9. eṣā nānākāra-vikāra-āḍhyā satyā iva asatya-rūpiṇī
jagat-sthitiḥ dhīrasya api vibhramam janayati
9. Endowed with diverse forms and transformations, this worldly existence (jagat-sthiti) appears real (satya) yet is ultimately unreal in nature (asatya-rūpiṇī). It causes delusion (vibhrama) even for the steadfast and wise.
त्वमेव देव जानासि त्वदभ्यन्तरवर्ति यत् ।
रूपमस्या मनोवृत्तेरिन्द्रजालविधायकम् ॥ १० ॥
tvameva deva jānāsi tvadabhyantaravarti yat ,
rūpamasyā manovṛtterindrajālavidhāyakam 10
10. tvam eva deva jānāsi tvad-abhyantara-varti yat
rūpam asyāḥ manovṛtteḥ indrajāla-vidhāyakam
10. deva tvam eva yat tvad-abhyantara-varti asyāḥ
manovṛtteḥ indrajāla-vidhāyakam rūpam jānāsi
10. O divine one, only you know the form of this mental activity (manovṛtti) that creates illusion (indra-jāla) and resides within you.
मत्पुत्रस्यास्य भगवन्मृत्युः किल न विद्यते ।
तेनेमं मृतमालोक्य जातः संभ्रमवानहम् ॥ ११ ॥
matputrasyāsya bhagavanmṛtyuḥ kila na vidyate ,
tenemaṃ mṛtamālokya jātaḥ saṃbhramavānaham 11
11. mat-putrasya asya bhagavan mṛtyuḥ kila na vidyate
tena imam mṛtam ālokya jātaḥ sambhramavān aham
11. bhagavan asya mat-putrasya mṛtyuḥ na vidyate kila
tena mṛtam imam ālokya aham sambhramavān jātaḥ
11. O Lord (bhagavan), it is indeed said that death (mṛtyu) does not exist for this son of mine. Therefore, upon seeing him in this deceased state, I have become utterly bewildered.
अक्षीणाजीवितं पुत्रं कालो मे नीतवानिति ।
नियतेर्वशतो देव तुच्छापीच्छा ममोदिता ॥ १२ ॥
akṣīṇājīvitaṃ putraṃ kālo me nītavāniti ,
niyatervaśato deva tucchāpīcchā mamoditā 12
12. akṣīṇājīvitam putram kālaḥ me nītavān iti
niyateḥ vaśataḥ deva tucchā api icchā mama uditā
12. deva,
kālaḥ akṣīṇājīvitam putram me nītavān iti niyateḥ vaśataḥ tucchā api icchā mama uditā.
12. O Lord, thinking 'Time has taken away my son whose life was not yet diminished,' a trifling wish has arisen in me, even though I am subject to the power of destiny.
ननु विज्ञातसंसारगतयो वयमापदाम् ।
संपदां चैव गच्छामो हर्षामर्षवशं विभो ॥ १३ ॥
nanu vijñātasaṃsāragatayo vayamāpadām ,
saṃpadāṃ caiva gacchāmo harṣāmarṣavaśaṃ vibho 13
13. nanu vijñātasaṃsāragatayaḥ vayam āpadām
saṃpadām ca eva gacchāmaḥ harṣāmarṣavaśam vibho
13. vibho,
nanu vayam vijñātasaṃsāragatayaḥ api āpadām saṃpadām ca eva harṣāmarṣavaśam gacchāmaḥ.
13. Indeed, O Lord, isn't it true that even we, who have understood the course of the cycle of existence (saṃsāra), fall under the sway of joy and resentment regarding both misfortunes and fortunes?
अयुक्तकारिणि क्रोधः प्रसादो युक्तकारिणि ।
कर्तव्य इति रूढेयं संसारे भगवन् स्थितिः ॥ १४ ॥
ayuktakāriṇi krodhaḥ prasādo yuktakāriṇi ,
kartavya iti rūḍheyaṃ saṃsāre bhagavan sthitiḥ 14
14. ayuktakāriṇi krodhaḥ prasādaḥ yuktakāriṇi
kartavyaḥ iti rūḍhā iyam saṃsāre bhagavan sthitiḥ
14. bhagavan,
ayuktakāriṇi krodhaḥ yuktakāriṇi prasādaḥ ca kartavyaḥ iti iyam sthitiḥ saṃsāre rūḍhā.
14. O Lord, this is an established practice (sthiti) in worldly life (saṃsāra): anger should be directed towards those who act improperly, and favor towards those who act properly.
इदं कार्यमिदं नेति यावत्कार्यं जगद्भ्रमः ।
तस्यैतत्संपरित्यागो हेय एव जगद्गुरो ॥ १५ ॥
idaṃ kāryamidaṃ neti yāvatkāryaṃ jagadbhramaḥ ,
tasyaitatsaṃparityāgo heya eva jagadguro 15
15. idam kāryam idam na iti yāvatkāryam jagadbhramaḥ
tasya etat saṃparityāgaḥ heyaḥ eva jagadguro
15. jagadguro,
idam kāryam idam na iti yāvatkāryam (asti),
(tāvat) jagadbhramaḥ (asti).
tasya etat saṃparityāgaḥ eva heyaḥ.
15. O Guru of the world, as long as the distinction 'this is to be done and this is not' holds sway as a duty, it is a worldly delusion (jagadbhrama). Therefore, the very act of completely abandoning this (distinction) is itself what should be discarded.
केवलं तावकीं चिन्तामनालोक्य यदा वयम् ।
भगवन्भवते क्रुद्धा याताः स्मस्तेन बाध्यताम् ॥ १६ ॥
kevalaṃ tāvakīṃ cintāmanālokya yadā vayam ,
bhagavanbhavate kruddhā yātāḥ smastena bādhyatām 16
16. kevalam tāvakīm cintām anālokya yadā vayam bhagavan
bhavate kruddhāḥ yātāḥ smaḥ tena bādhyatām
16. bhagavan yadā vayam tāvakīm cintām anālokya bhavate kevalam kruddhāḥ yātāḥ smaḥ,
tena bādhyatām.
16. O Lord, since we became angry with you without considering your intentions, let us now be afflicted by that.
त्वयेदानीमहं देव स्मारितस्तनयेहितम् ।
समङ्गायास्तटे तेन दृष्टोऽयं तनयो मया ॥ १७ ॥
tvayedānīmahaṃ deva smāritastanayehitam ,
samaṅgāyāstaṭe tena dṛṣṭo'yaṃ tanayo mayā 17
17. tvayā idānīm aham deva smāritaḥ tanaye hitam
samaṅgāyāḥ taṭe tena dṛṣṭaḥ ayam tanayaḥ mayā
17. deva,
idānīm tvayā aham tanaye hitam smāritaḥ.
tena samaṅgāyāḥ taṭe ayam tanayaḥ mayā dṛṣṭaḥ.
17. O Lord, you have now reminded me of the welfare of my son. Consequently, this very son was seen by me on the bank of Samaṅgā.
मनो जगति भूतानां द्वे शरीरेऽत्र सर्वगम् ।
मन एव शरीरं हि येनेदं भाव्यते जगत् ॥ १८ ॥
mano jagati bhūtānāṃ dve śarīre'tra sarvagam ,
mana eva śarīraṃ hi yenedaṃ bhāvyate jagat 18
18. manaḥ jayati bhūtānām dve śarīre atra sarva-gam
manaḥ eva śarīram hi yena idam bhāvyate jagat
18. atra bhūtānām sarva-gam manaḥ dve śarīre jayati.
hi manaḥ eva śarīram (asti),
yena idam jagat bhāvyate.
18. Here, the all-pervading mind (manaḥ) of beings overcomes the two bodies (gross and subtle). Indeed, the mind alone is the body, by which this world (jagat) is imagined.
काल उवाच ।
सम्यगुक्तं त्वया ब्रह्मन् शरीरं मन एव च ।
करोति देहं संकल्पात्कुम्भकारो घटं यथा ॥ १९ ॥
kāla uvāca ,
samyaguktaṃ tvayā brahman śarīraṃ mana eva ca ,
karoti dehaṃ saṃkalpātkumbhakāro ghaṭaṃ yathā 19
19. kālaḥ uvāca samyak uktam tvayā brahman śarīram manaḥ
eva ca karoti deham saṅkalpāt kumbhakāraḥ ghaṭam yathā
19. kālaḥ uvāca: brahman,
tvayā śarīram manaḥ eva ca samyak uktam.
yathā kumbhakāraḥ saṅkalpāt ghaṭam karoti,
(tathā manaḥ deham karoti).
19. Time said: 'O Brahmin, you have spoken correctly regarding the body and the mind. Just as a potter makes a pot from a conception (saṅkalpa), so (the mind) creates a body from an intention (saṅkalpa).'
करोत्यकृतमाकारं कृतं नाशयति क्षणात् ।
संकल्पेन मनोमोहाद्बालो वेतालकं यथा ॥ २० ॥
karotyakṛtamākāraṃ kṛtaṃ nāśayati kṣaṇāt ,
saṃkalpena manomohādbālo vetālakaṃ yathā 20
20. karoti akṛtam ākāram kṛtam nāśayati kṣaṇāt
saṅkalpena manaḥ-mohāt bālaḥ vetālakam yathā
20. yathā bālaḥ manaḥ-mohāt saṅkalpena akṛtam
ākāram karoti kṛtam kṣaṇāt nāśayati vetālakam
20. Just as a child, due to mental delusion (manaḥ-moha), by mere imagination (saṅkalpa), creates a form (ākāra) that was previously unmade, and then instantly destroys that which was thus created, like a phantom (vetālaka).
तथा च संभ्रमस्वप्नमिथ्याज्ञानादिभासुराः ।
गन्धर्वनगराकारा दृष्टा मनसि शक्तयः ॥ २१ ॥
tathā ca saṃbhramasvapnamithyājñānādibhāsurāḥ ,
gandharvanagarākārā dṛṣṭā manasi śaktayaḥ 21
21. tathā ca saṃbhramasvapnamithyājñānādibhāsurāḥ
gandharvanagarākārāḥ dṛṣṭāḥ manasi śaktayaḥ
21. tathā ca śaktayaḥ manasi dṛṣṭāḥ
saṃbhramasvapnamithyājñānādibhāsurāḥ gandharvanagarākārāḥ
21. And similarly, within the mind (manas), certain powers (śakti) are observed; these appear brilliant, akin to confusion, dreams, false knowledge, and the like, and take the form of mirage-cities (gandharva-nagara).
स्थूलदृष्टिदशां त्वेतामवलम्ब्य महामुने ।
पुंसो मनः शरीरं च कायौ द्वाविति कथ्यते ॥ २२ ॥
sthūladṛṣṭidaśāṃ tvetāmavalambya mahāmune ,
puṃso manaḥ śarīraṃ ca kāyau dvāviti kathyate 22
22. sthūladṛṣṭidaśām tu etām avalambya mahāmune
puṃsaḥ manaḥ śarīram ca kāyau dvau iti kathyate
22. mahāmune tu etām sthūladṛṣṭidaśām avalambya
puṃsaḥ manaḥ ca śarīram dvau kāyau iti kathyate
22. O great sage (mahāmuni), indeed, by adopting this state of gross perception (sthūla-dṛṣṭi-daśā), the mind (manas) and the body (śarīra) of a person (puruṣa) are both said to be two bodies (kāya).
मनो मनननिर्माणमात्रमेतज्जगत्त्रयम् ।
न सन्नासदिव स्फारमुदितं नेतरन्मुने ॥ २३ ॥
mano manananirmāṇamātrametajjagattrayam ,
na sannāsadiva sphāramuditaṃ netaranmune 23
23. manaḥ manananirmāṇamātram etad jagattrayam na
sat na asat iva sphāram uditam na itarat mune
23. mune etad jagattrayam manaḥ manananirmāṇamātram
sphāram uditam na sat na asat iva na itarat
23. O sage (muni), this entire three-world universe (jagat-traya) is merely a creation of mental thought (manana-nirmāṇa), manifested as vast (sphāra). It is neither truly existent (sat) nor non-existent (asat), nor is it anything other (itarat) than this (mental projection).
चित्तदेहाङ्गलतया भेदवासनयेद्धया ।
द्विचन्द्रत्वमिवाज्ञानान्नानातेयं समुत्थिता ॥ २४ ॥
cittadehāṅgalatayā bhedavāsanayeddhayā ,
dvicandratvamivājñānānnānāteyaṃ samutthitā 24
24. cittadehāṅgalatayā bhedavāsanayā iddhyā
dvicandratvam iva ajñānāt nānātatā iyam samutthitā
24. ajñānāt bhedavāsanayā cittadehāṅgalatayā iddhyā
dvicandratvam iva iyam nānātatā samutthitā
24. This diversity (nānātva), like the illusion of seeing two moons, has arisen from ignorance (ajñāna), being fueled by the latent impression (vāsanā) of differentiation and by identification with the mind (citta), body, and limbs.
भेदवासनया पश्यत्पदार्थनिचयं मनः ।
भिन्नं पश्यति सर्वत्र घटावटपटादिकम् ॥ २५ ॥
bhedavāsanayā paśyatpadārthanicayaṃ manaḥ ,
bhinnaṃ paśyati sarvatra ghaṭāvaṭapaṭādikam 25
25. bhedavāsanayā paśyat padārthanicayam manaḥ
bhinnam paśyati sarvatra ghaṭāvaṭapaṭādikam
25. bhedavāsanayā paśyat manaḥ sarvatra
padārthanicayam ghaṭāvaṭapaṭādikam bhinnam paśyati
25. Fueled by the latent impression (vāsanā) of differentiation, the mind (manas), perceiving any collection of objects, sees everything - like pots, pits, and cloths - as separate and distinct everywhere.
कृशोऽतिदुःखी मूढोऽहमेताश्चान्याश्च भावनाः ।
भावयत्स्वविकल्पोत्थां याति संसारितां मनः ॥ २६ ॥
kṛśo'tiduḥkhī mūḍho'hametāścānyāśca bhāvanāḥ ,
bhāvayatsvavikalpotthāṃ yāti saṃsāritāṃ manaḥ 26
26. kṛśaḥ atiduḥkhī mūḍhaḥ aham etāḥ ca anyāḥ ca bhāvanāḥ
bhāvayat svavikalpa-utthām yāti saṃsāritām manaḥ
26. manaḥ kṛśaḥ atiduḥkhī mūḍhaḥ aham etāḥ ca anyāḥ ca
svavikalpa-utthām bhāvanāḥ bhāvayat saṃsāritām yāti
26. The mind (manas), by conceiving notions such as 'I am thin,' 'I am very sorrowful,' 'I am deluded,' and other similar ideas that arise from its own mental constructs (vikalpa), attains the state of involvement in the cycle of transmigration (saṃsāra).
मननं कृत्रिमं रूपं ममैतन्न यतोऽस्म्यहम् ।
इति तत्त्यागतः शान्तं चेतो ब्रह्म सनातनम् ॥ २७ ॥
mananaṃ kṛtrimaṃ rūpaṃ mamaitanna yato'smyaham ,
iti tattyāgataḥ śāntaṃ ceto brahma sanātanam 27
27. mananam kṛtrimam rūpam mama etat na yataḥ asmi
aham iti tattyāgataḥ śāntam cetaḥ brahma sanātanam
27. mananam kṛtrimam rūpam (asti).
etat mama na (asti).
yataḥ aham asmi.
iti.
tattyāgataḥ cetaḥ śāntam (bhavati) (tat) sanātanam brahma (asti).
27. The mental activity (manana) is an artificial form. 'This is not mine, for I am (the true Self).' Thus, by abandoning that, the consciousness (cetas) becomes peaceful and is the eternal Brahman (brahman).
यथा प्रवितताम्भोधौ द्रुतां नैकतरङ्गिणि ।
शाम्यत्स्पन्दतयानेककल्लोलावलिशालिनि ॥ २८ ॥
yathā pravitatāmbhodhau drutāṃ naikataraṅgiṇi ,
śāmyatspandatayānekakallolāvaliśālini 28
28. yathā pravitata-ambhodhau drutām na-eka-taraṅgiṇi
śāmyat-spandatayā aneka-kallola-āvali-śālini
28. yathā pravitatāmbhodhau naikataraṅgiṇi
śāmyatspandatayā anekakallolāvaliśālini drutām
28. Just as in the vast ocean, which is swiftly flowing, possessing numerous waves, and is splendid with countless rows of surging waves as its inherent pulsation calms.
वार्यात्मनि समे स्वच्छे शुद्धे स्वादुनि शीतले ।
अविनाशिनि विस्तीर्णे महामहिमनि स्फुटे ॥ २९ ॥
vāryātmani same svacche śuddhe svāduni śītale ,
avināśini vistīrṇe mahāmahimani sphuṭe 29
29. vāri-ātmani same svacche śuddhe svāduni śītale
avināśini vistīrṇe mahā-mahimani sphuṭe
29. vāryātmani same svacche śuddhe svāduni śītale
avināśini vistīrṇe mahāmahimani sphuṭe
29. In the very nature of water (vāryātman), which is uniform, clear, pure, sweet, cool, imperishable, vast, of great glory, and manifest.
ह्रस्वस्तरङ्गः स्वं रूपं भावयन्त्यस्वभावतः ।
ह्रस्वोऽस्मीति विकल्पेन करोति स्वेन भावनाम् ॥ ३० ॥
hrasvastaraṅgaḥ svaṃ rūpaṃ bhāvayantyasvabhāvataḥ ,
hrasvo'smīti vikalpena karoti svena bhāvanām 30
30. hrasvaḥ tarangaḥ svam rūpam bhāvayantī asvabhāvataḥ
hrasvaḥ asmi iti vikalpena karoti svena bhāvanām
30. hrasvaḥ tarangaḥ asvabhāvataḥ svam rūpam bhāvayantī,
"hrasvaḥ asmi" iti vikalpena svena bhāvanām karoti.
30. A short wave, conceiving its own form not from its true nature (asvabhāvataḥ), creates its own self-perception through the thought, 'I am short'.
दीर्घस्तरङ्गः स्वं रूपं भावयन्त्यस्वभावतः ।
दीर्घोऽस्मीति विकल्पेन करोति स्वेन भावनाम् ॥ ३१ ॥
dīrghastaraṅgaḥ svaṃ rūpaṃ bhāvayantyasvabhāvataḥ ,
dīrgho'smīti vikalpena karoti svena bhāvanām 31
31. dīrghaḥ tarangaḥ svam rūpam bhāvayantī asvabhāvataḥ
dīrghaḥ asmi iti vikalpena karoti svena bhāvanām
31. dīrghaḥ tarangaḥ asvabhāvataḥ svam rūpam bhāvayantī,
"dīrghaḥ asmi" iti vikalpena svena bhāvanām karoti.
31. A long wave, conceiving its own form not from its true nature (asvabhāvataḥ), creates its own self-perception through the thought, 'I am long'.
ह्रस्वश्चैव परिभ्रष्टरूपोऽस्मीति तलातलम् ।
भावयन्भूतलं याति तादृग्भावनया स्वया ॥ ३२ ॥
hrasvaścaiva paribhraṣṭarūpo'smīti talātalam ,
bhāvayanbhūtalaṃ yāti tādṛgbhāvanayā svayā 32
32. hrasvaḥ ca eva paribhraṣṭarūpaḥ asmi iti talātalam
bhāvayan bhūtalam yāti tādṛk bhāvanayā svayā
32. (yaḥ) hrasvaḥ ca eva paribhraṣṭarūpaḥ asmi iti bhāvayan,
talātalam bhāvayan,
svayā tādṛk bhāvanayā bhūtalam yāti
32. A being, imagining "I am indeed short and of a degraded form," and contemplating the Talātala realm, reaches the earthly plane (Bhūtala) through its own such imagination.
उत्पन्नश्च पलादूर्ध्वमुत्थितोऽस्मीति भावितः ।
सरश्मिरत्नजालस्तु शोभते दीप्तया श्रिया ॥ ३३ ॥
utpannaśca palādūrdhvamutthito'smīti bhāvitaḥ ,
saraśmiratnajālastu śobhate dīptayā śriyā 33
33. utpannaḥ ca palāt ūrdhvam utthitaḥ asmi iti bhāvitaḥ
sa-raśmi-ratna-jālaḥ tu śobhate dīptayā śriyā
33. (yaḥ) utpannaḥ ca palāt ūrdhvam utthitaḥ asmi iti bhāvitaḥ (asti),
saḥ tu saraśmiratnajālaḥ (san) dīptayā śriyā śobhate
33. One who is conceived (bhāvitaḥ) as "I am born and risen upwards from a humble origin (pala)," indeed shines with brilliant splendor, adorned with a network of radiant jewels.
तुषारकरबिम्बस्थः शीतलोऽस्मीति बिम्बति ।
सतटाचलदावाग्निप्रतिबिम्बो ज्वलद्वपुः ॥ ३४ ॥
tuṣārakarabimbasthaḥ śītalo'smīti bimbati ,
sataṭācaladāvāgnipratibimbo jvaladvapuḥ 34
34. tuṣārakarabimbasthaḥ śītalaḥ asmi iti bimbati
sa-taṭācaladāvāgnipratibimbaḥ jvaladvapuḥ
34. tuṣārakarabimbasthaḥ (yaḥ) śītalaḥ asmi iti bimbati (cet api),
saḥ sataṭācaladāvāgnipratibimbaḥ jvaladvapuḥ (asti)
34. The one situated within the moon's disc, though thinking "I am cool," reflects (this thought), yet also bears the reflection of a forest fire on a mountain slope, appearing with a burning body.
बिभेति बत दग्धोऽस्मीत्यात्तमौनश्च कम्पते ।
प्रतिबिम्बितवेलाद्रितटपक्षवनद्रुमः ॥ ३५ ॥
bibheti bata dagdho'smītyāttamaunaśca kampate ,
pratibimbitavelādritaṭapakṣavanadrumaḥ 35
35. bibheti bata dagdhaḥ asmi iti āttamaunaḥ ca
kampate pratibimbitavelādritaṭapakṣavanadrumaḥ
35. pratibimbitavelādritaṭapakṣavanadrumaḥ (saḥ) bata,
dagdhaḥ asmi iti bibheti ca āttamaunaḥ kampate
35. "Alas, I am burnt!" - thus it fears, and having become silent, it trembles, the tree of the forest on the slope of the reflected coastal mountain.
महदारम्भसंरम्भसंयुक्तोऽस्मीति राजते ।
विशल्लोलानिलात्यन्तध्वस्तलोलशरीरकः ॥ ३६ ॥
mahadārambhasaṃrambhasaṃyukto'smīti rājate ,
viśallolānilātyantadhvastalolaśarīrakaḥ 36
36. mahadārambhasaṃrambhasaṃyuktaḥ asmi iti rājate
viśallolānilātyantadhvastaloḷaśarīrakaḥ
36. mahadārambhasaṃrambhasaṃyuktaḥ asmi iti rājate
viśallolānilātyantadhvastaloḷaśarīrakaḥ
36. One appears to be engaged in great undertakings and bustling activities, yet their trembling, fragile body is utterly disturbed by the restless wind.
खण्डशः परियातोऽस्मीत्यात्तक्रन्द इवारवी ।
न चोर्मयस्ते जलधेर्व्यतिरिक्ताः पयोधरात् ॥ ३७ ॥
khaṇḍaśaḥ pariyāto'smītyāttakranda ivāravī ,
na cormayaste jaladhervyatiriktāḥ payodharāt 37
37. khaṇḍaśaḥ pariyātaḥ asmi iti āttakrandaḥ iva āravī
na ca ūrmayaḥ te jaladheḥ vyatiriktāḥ payodharāt
37. āttakrandaḥ iva āravī khaṇḍaśaḥ pariyātaḥ asmi iti
na ca te ūrmayaḥ jaladheḥ payodharāt vyatiriktāḥ
37. One laments, crying out, 'I am shattered into pieces!' Yet, those waves are not separate from the ocean, nor are they distinct from its waters.
नचैकं रूपमेतेषां किंचित्सन्नाप्यसन्मयम् ।
नचैते ह्रस्वदैर्घ्याद्या गुणास्तेषु न तेषु ते ॥ ३८ ॥
nacaikaṃ rūpameteṣāṃ kiṃcitsannāpyasanmayam ,
nacaite hrasvadairghyādyā guṇāsteṣu na teṣu te 38
38. na ca ekam rūpam eteṣām kiṃcit sat na api asanmayam
na ca ete hrasvadairghyādyāḥ guṇāḥ teṣu na teṣu te
38. eteṣām ekam rūpam na ca kiṃcit sat na api asanmayam
na ca ete guṇāḥ hrasvadairghyādyāḥ teṣu na teṣu te
38. Moreover, these (phenomena) do not possess a single form; nor are they truly existent, nor are they composed of non-existence. Furthermore, qualities like shortness and length are neither present in them nor absent from them.
नोर्मयः संस्थिता ह्यब्धौ न तत्तत्र न संस्थिताः ।
केवलं स्वस्वभावस्थसंकल्पविकलीकृताः ॥ ३९ ॥
normayaḥ saṃsthitā hyabdhau na tattatra na saṃsthitāḥ ,
kevalaṃ svasvabhāvasthasaṃkalpavikalīkṛtāḥ 39
39. na ūrmayaḥ saṃsthitāḥ hi abdhau na tat tatra na
saṃsthitāḥ kevalam svasvabhāvasthasaṃkalpavikalīkṛtāḥ
39. hi ūrmayaḥ abdhau na saṃsthitāḥ na ca tat tatra na
saṃsthitāḥ kevalam svasvabhāvasthasaṃkalpavikalīkṛtāḥ
39. Indeed, the waves are neither situated within the ocean nor are they not situated there. They are merely differentiated by the ideation (saṃkalpa) arising from their own intrinsic nature (svabhāva).
नष्टानष्टाः पुनर्जाता जाताजाताः पुनः पुनः ।
परस्परपरामर्शान्नान्यतामुपयान्त्यलम् ॥ ४० ॥
naṣṭānaṣṭāḥ punarjātā jātājātāḥ punaḥ punaḥ ,
parasparaparāmarśānnānyatāmupayāntyalam 40
40. naṣṭāḥ anaṣṭāḥ punaḥ jātāḥ jātāḥ ajātāḥ punaḥ
punaḥ paraspara-parāmarśāt na ānyatām upayanti alam
40. naṣṭāḥ anaṣṭāḥ jātāḥ ajātāḥ punaḥ punaḥ
paraspara-parāmarśāt ānyatām na alam upayanti
40. Entities that are both lost and not lost, repeatedly born and not born, do not attain ultimate difference through their mutual interaction.
एकरूपाम्बुसामान्यमया एव निरामयाः ।
तथैवास्मिन्प्रवितते सिते शुद्धे निरामये ॥ ४१ ॥
ekarūpāmbusāmānyamayā eva nirāmayāḥ ,
tathaivāsminpravitate site śuddhe nirāmaye 41
41. eka-rūpa-ambu-sāmānya-mayāḥ eva nirāmayāḥ
tathā eva asmin pravitate site śuddhe nirāmaye
41. eva eka-rūpa-ambu-sāmānya-mayāḥ eva nirāmayāḥ
tathā asmin pravitate site śuddhe nirāmaye
41. Indeed, they are of a single form, characterized by the universal nature of water, and are inherently undefiled. Similarly, [they exist] in this extensively diffused, radiant, pure, and undefiled (brahman) that is universally spread out.
ब्रह्ममात्रैकवपुषि ब्रह्मणि स्फाररूपिणि ।
सर्वशक्तावनाद्यन्ते पृथग्वदपृथक्कृताः ॥ ४२ ॥
brahmamātraikavapuṣi brahmaṇi sphārarūpiṇi ,
sarvaśaktāvanādyante pṛthagvadapṛthakkṛtāḥ 42
42. brahma-mātra-eka-vapuṣi brahmaṇi sphāra-rūpiṇi
sarva-śaktau anādi-ante pṛthak vada apṛthak-kṛtāḥ
42. brahma-mātra-eka-vapuṣi sphāra-rūpiṇi sarva-śaktau
anādi-ante brahmaṇi (te) pṛthak vada apṛthak-kṛtāḥ
42. In the (brahman), whose essence (vapus) is solely (brahman) itself, whose form is expansive, which is omnipotent (sarvaśakti), and which is without beginning or end, these entities are spoken of as distinct, yet they are not truly separated.
संस्थिताः शक्तयश्चित्रा विचित्राचारचञ्चलाः ।
नानाशक्तिर्हि नानात्वमेति स्वे वपुषि स्थितिम् ॥ ४३ ॥
saṃsthitāḥ śaktayaścitrā vicitrācāracañcalāḥ ,
nānāśaktirhi nānātvameti sve vapuṣi sthitim 43
43. saṃsthitāḥ śaktayaḥ citrāḥ vicitra-ācāra-cañcalāḥ
nānā-śaktiḥ hi nānātvam eti sve vapuṣi sthitim
43. vicitra-ācāra-cañcalāḥ citrāḥ śaktayaḥ saṃsthitāḥ
hi nānā-śaktiḥ sve vapuṣi nānātvam sthitim eti
43. Numerous and varied (śakti)s, restless due to their diverse activities, are established (within Brahman). Indeed, a diverse (śakti) attains a state of manifoldness (nānātva) within its own essence (vapus).
बृंहितं ब्रह्मणि ब्रह्म पयसीवोर्मिमण्डलम् ।
स्त्रीपुमान्व्यङ्गरूपेण ब्रह्मेव परिवर्तते ॥ ४४ ॥
bṛṃhitaṃ brahmaṇi brahma payasīvormimaṇḍalam ,
strīpumānvyaṅgarūpeṇa brahmeva parivartate 44
44. bṛṃhitam brahmaṇi brahma payasi iva ūrmimaṇḍalam
strīpumānavy-aṅgarūpeṇa brahma iva parivartate
44. payasi ūrmimaṇḍalam iva brahmaṇi brahma bṛṃhitam
strīpumānavy-aṅgarūpeṇa brahma iva parivartate
44. Just as a multitude of waves arises in water, so too Brahman (brahman) expands within Brahman (brahman). Brahman (brahman) itself transforms, appearing in the forms of female, male, and the third gender.
कल्पनान्या जगन्नाम्नी नासीदस्ति भविष्यति ।
ब्रह्मणो जगतो भेदो मनागपि न विद्यते ॥ ४५ ॥
kalpanānyā jagannāmnī nāsīdasti bhaviṣyati ,
brahmaṇo jagato bhedo manāgapi na vidyate 45
45. kalpanā anyā jagannāmnī na āsīt asti bhaviṣyati
brahmaṇaḥ jagataḥ bhedaḥ manāk api na vidyate
45. jagannāmnī anyā kalpanā na āsīt asti bhaviṣyati
brahmaṇaḥ jagataḥ manāk api bhedaḥ na vidyate
45. There was, is, and will be no other mental creation named 'world.' Not even the slightest difference exists between Brahman (brahman) and the world.
संपूर्णं खल्विदं ब्रह्म जगद्ब्रह्मैव केवलम् ।
इति भावय यत्नेन ह्यन्यत्सर्वं परित्यज ॥ ४६ ॥
saṃpūrṇaṃ khalvidaṃ brahma jagadbrahmaiva kevalam ,
iti bhāvaya yatnena hyanyatsarvaṃ parityaja 46
46. saṃpūrṇam khalu idam brahma jagat brahma eva kevalam
iti bhāvaya yatnena hi anyat sarvam parityaja
46. khalu idam saṃpūrṇam brahma jagat kevalam brahma
eva iti yatnena bhāvaya hi anyat sarvam parityaja
46. Indeed, this entire (universe) is Brahman (brahman); the world is solely Brahman (brahman). Realize this with diligence, and abandon everything else.
नानारूपिण्येकरूपा वैरूप्यशतकारिणी ।
नियतिर्नियताकारा पदार्थमधितिष्ठति ॥ ४७ ॥
nānārūpiṇyekarūpā vairūpyaśatakāriṇī ,
niyatirniyatākārā padārthamadhitiṣṭhati 47
47. nānārūpiṇī ekarūpā vairūpyaśatakāriṇī
niyatiḥ niyata-ākārā padārtham adhitiṣṭhati
47. nānārūpiṇī ekarūpā vairūpyaśatakāriṇī
niyata-ākārā niyatiḥ padārtham adhitiṣṭhati
47. Natural law (niyati), which assumes diverse forms yet remains fundamentally one in form, and which creates a hundred variations of appearance, governs all phenomena (padārtha) with its fixed nature.
जडाजडमुपादत्ते चित्तमायाति चिन्मये ।
वासनारूपिणी शक्तिः स्वस्थरूपा स्थितात्मनः ॥ ४८ ॥
jaḍājaḍamupādatte cittamāyāti cinmaye ,
vāsanārūpiṇī śaktiḥ svastharūpā sthitātmanaḥ 48
48. jaḍājaḍam upādatte cittam āyāti cinmaye
vāsanārūpiṇī śaktiḥ svastharūpā sthitātmanaḥ
48. cittam jaḍājaḍam upādatte cinmaye āyāti.
vāsanārūpiṇī śaktiḥ sthitātmanaḥ svastharūpā
48. The mind (citta), which grasps both inert and conscious objects, emerges within the conscious principle. The power (śakti), which is by nature composed of latent impressions (vāsanā), exists as the inherent, self-abiding form of the self (ātman).
ब्रह्मैवानघ तेनेदं स्फाराकारं विजृम्भते ।
नानारूपैः प्रतिस्पन्दैः परिपूर्ण इवार्णवः ॥ ४९ ॥
brahmaivānagha tenedaṃ sphārākāraṃ vijṛmbhate ,
nānārūpaiḥ pratispandaiḥ paripūrṇa ivārṇavaḥ 49
49. brahma eva anagha tena idam sphārākāram vijṛmbhate
nānārūpaiḥ pratispandaiḥ paripūrṇaḥ iva arṇavaḥ
49. anagha idam brahma eva.
tena sphārākāram nānārūpaiḥ pratispandaiḥ paripūrṇaḥ arṇavaḥ iva vijṛmbhate.
49. O sinless one, this (universe) is indeed Brahman (brahman) itself. Through that (brahman), this vast form expands and manifests, filled with diverse pulsations, much like an ocean (is filled with waves).
नानातां स्वयमादत्ते नानाकारविहारतः ।
आत्मैवात्मन्यात्मनैव समुद्राम्भ इवाम्भसि ॥ ५० ॥
nānātāṃ svayamādatte nānākāravihārataḥ ,
ātmaivātmanyātmanaiva samudrāmbha ivāmbhasi 50
50. nānātām svayam ādatte nānākāravihārataḥ ātma
eva ātmani ātmanā eva samudrāmbhaḥ iva ambhasi
50. ātma eva svayam ātmani ātmanā eva nānākāravihārataḥ nānātām ādatte samudrāmbhaḥ iva ambhasi.
50. The self (ātman) alone, within itself and by its own power, takes on diversity through the sportive display of various forms, just as the ocean's water (manifests as waves) within water itself.
व्यतिरिक्ता न पयसो विचित्रा वीचयो यथा ।
व्यतिरिक्ता न विश्वेशात्समग्राः कल्पनास्तथा ॥ ५१ ॥
vyatiriktā na payaso vicitrā vīcayo yathā ,
vyatiriktā na viśveśātsamagrāḥ kalpanāstathā 51
51. vyatiriktāḥ na payasaḥ vicitrāḥ vīcayaḥ yathā
vyatiriktāḥ na viśveśāt samagrāḥ kalpanāḥ tathā
51. yathā vicitrāḥ vīcayaḥ payasaḥ na vyatiriktāḥ.
tathā samagrāḥ kalpanāḥ viśveśāt na vyatiriktāḥ.
51. Just as diverse waves are not distinct from the water itself, similarly, all creations and mental constructs are not distinct from the Lord of the universe (viśveśa).
शाखापुष्पलतापत्रफलकोरकयुक्तयः ।
यथैकस्मिंस्तथा बीजे सर्वदा सर्वशक्तिता ॥ ५२ ॥
śākhāpuṣpalatāpatraphalakorakayuktayaḥ ,
yathaikasmiṃstathā bīje sarvadā sarvaśaktitā 52
52. śākhāpuṣpalatāpatraphalakorakayuktayaḥ yathā
ekasmin tathā bīje sarvadā sarvaśaktitā
52. yathā śākhāpuṣpalatāpatraphalakorakayuktayaḥ ekasmin bīje,
tathā sarvadā sarvaśaktitā
52. Just as branches, flowers, vines, leaves, fruits, and buds are all inherent in a single seed, similarly, all potentiality (śakti) is always present.
विचित्रवर्णता यद्वद्दृश्यते कठिनातपे ।
विचित्रशक्तिता तद्वद्देवेशे सदसन्मयी ॥ ५३ ॥
vicitravarṇatā yadvaddṛśyate kaṭhinātape ,
vicitraśaktitā tadvaddeveśe sadasanmayī 53
53. vicitravarṇatā yadvat dṛśyate kaṭhinātape
vicitraśaktitā tadvat deveśe sadasanmayī
53. yadvat vicitravarṇatā kaṭhinātape dṛśyate,
tadvat vicitraśaktitā sadasanmayī deveśe
53. Just as a diversity of colors (vicitravarṇatā) is seen in intense sunlight, similarly, a diverse potentiality (śakti), comprising both existence and non-existence, is present in the Lord of the gods.
विचित्ररूपोदेतीयमविचित्रात्स्थितिः शिवात् ।
एकवर्णात्पयोवाहाच्छक्रचापलता यथा ॥ ५४ ॥
vicitrarūpodetīyamavicitrātsthitiḥ śivāt ,
ekavarṇātpayovāhācchakracāpalatā yathā 54
54. vicitrarūpā udeti iyam avicitrāt sthitiḥ
śivāt ekavarṇāt payovāhāt śakracāpalatā yathā
54. yathā ekavarṇāt payovāhāt śakracāpalatā (udeti),
(tathā) iyam vicitrarūpā sthitiḥ avicitrāt śivāt udeti
54. This variegated form (rūpa) arises from the unchanging, auspicious abiding state, just as the phenomenon of the rainbow (śakracāpa) arises from a single-colored rain cloud (payovāha).
अजडाज्जडतोदेति जाड्यभावनहेतुका ।
ऊर्णनाभाद्यथा तन्तुर्यथा पुंसः सुषुप्तता ॥ ५५ ॥
ajaḍājjaḍatodeti jāḍyabhāvanahetukā ,
ūrṇanābhādyathā tanturyathā puṃsaḥ suṣuptatā 55
55. ajaḍāt jaḍatā udeti jāḍyabhāvanahetukā
ūrṇanābhāt yathā tantuḥ yathā puṁsaḥ suṣuptatā
55. ajaḍāt jāḍyabhāvanahetukā jaḍatā udeti,
yathā ūrṇanābhāt tantuḥ (udeti),
yathā puṁsaḥ suṣuptatā (udeti)
55. From the non-inert (ajaḍa), inertia arises, caused by the conceptualization of inertness. Just as a thread (tantu) emerges from a spider (ūrṇanābha), and deep sleep from a conscious being (puruṣa).
अचितश्चेतसः शक्तिं स्वबन्धायेच्छया शिवः ।
तनोति तान्तवं कोशं कोशकारकृमिर्यथा ॥ ५६ ॥
acitaścetasaḥ śaktiṃ svabandhāyecchayā śivaḥ ,
tanoti tāntavaṃ kośaṃ kośakārakṛmiryathā 56
56. acitaḥ cetasaḥ śaktim sva-bandhāya icchayā
śivaḥ tanoti tāntavam kośam kośakāra-kṛmiḥ yathā
56. śivaḥ icchayā acitaḥ cetasaḥ śaktim sva-bandhāya
tanoti yathā kośakāra-kṛmiḥ tāntavam kośam
56. Just as a silkworm, by its own will, spins a silken cocoon for its own confinement, so too does Śiva, by his own will, extend the power (śakti) of the unmanifest consciousness for his own bondage.
स्वेच्छयात्मात्मनो ब्रह्मन्भावयित्वैष विस्मृतिम् ।
करोति कठिनं बन्धं कोशकारकृमिर्यथा ॥ ५७ ॥
svecchayātmātmano brahmanbhāvayitvaiṣa vismṛtim ,
karoti kaṭhinaṃ bandhaṃ kośakārakṛmiryathā 57
57. sva-icchayā ātmā ātmanaḥ brahman bhāvayitvā eṣa
vismṛtim karoti kaṭhinam bandham kośakāra-kṛmiḥ yathā
57. brahman eṣaḥ ātmā sva-icchayā ātmanaḥ vismṛtim
bhāvayitvā kaṭhinam bandham karoti yathā kośakāra-kṛmiḥ
57. O Brahman, this self (ātman), by its own will, having conceived forgetfulness for itself, creates a strong bondage, just as a silkworm does.
स्वेच्छयात्मात्मनो ब्रह्मन्भावयित्वा स्वकं वपुः ।
संसारान्मोक्षमाप्नोति स्वालानादिव वारणः ॥ ५८ ॥
svecchayātmātmano brahmanbhāvayitvā svakaṃ vapuḥ ,
saṃsārānmokṣamāpnoti svālānādiva vāraṇaḥ 58
58. sva-icchayā ātmā ātmanaḥ brahman bhāvayitvā svakam
vapuḥ saṃsārāt mokṣam āpnoti sva-ālānam iva vāraṇaḥ
58. brahman ātmā sva-icchayā ātmanaḥ svakam vapuḥ bhāvayitvā
saṃsārāt mokṣam āpnoti vāraṇaḥ sva-ālānam iva
58. O Brahman, the self (ātman), by its own will, having conceived its own form, attains liberation (mokṣa) from transmigration (saṃsāra), just as an elephant from its own stake.
यथैव भावयत्यात्मा सततं भवति स्वयम् ।
तथैवापूर्यते शक्त्या शीघ्रमेव महानपि ॥ ५९ ॥
yathaiva bhāvayatyātmā satataṃ bhavati svayam ,
tathaivāpūryate śaktyā śīghrameva mahānapi 59
59. yathā eva bhāvayati ātmā satatam bhavati svayam
tathā eva āpūryate śaktyā śīghram eva mahān api
59. yathā eva ātmā satatam bhāvayati svayam bhavati
tathā eva mahān api śaktyā śīghram eva āpūryate
59. Just as the self (ātman) constantly conceives (of itself), so it becomes that. In the same way, even the great [self] is swiftly filled with power (śakti).
भाविता शक्तिरात्मानमात्मतां नयति क्षणात् ।
अनन्तमखिलं प्रावृड्मिहिका महती यथा ॥ ६० ॥
bhāvitā śaktirātmānamātmatāṃ nayati kṣaṇāt ,
anantamakhilaṃ prāvṛḍmihikā mahatī yathā 60
60. bhāvitā śaktiḥ ātmānam ātmatām nayati kṣaṇāt
anantam akhilam prāvṛḍmihikā mahatī yathā
60. yathā mahatī prāvṛḍmihikā anantam akhilam nayati,
tathā bhāvitā śaktiḥ ātmānam kṣaṇāt ātmatām nayati
60. A power (śakti) that has been intensely meditated upon instantly brings the individual self (ātman) to realize its true nature as the supreme Self (ātman), just as a vast monsoon mist pervades the entire, boundless world.
या शक्तिरुदिता शीघ्रं याति तन्मयतामजः ।
य एवर्तुः स्थितिं यातस्तन्मयो भवति द्रुमः ॥ ६१ ॥
yā śaktiruditā śīghraṃ yāti tanmayatāmajaḥ ,
ya evartuḥ sthitiṃ yātastanmayo bhavati drumaḥ 61
61. yā śaktiḥ uditā śīghram yāti tanmayatām ajaḥ ya
eva ṛtuḥ sthitim yātaḥ tanmayaḥ bhavati drumaḥ
61. yathā yaḥ eva ṛtuḥ sthitim yātaḥ,
drumaḥ tanmayaḥ bhavati.
yā śaktiḥ uditā,
ajaḥ śīghram tanmayatām yāti.
61. Whatever power (śakti) is awakened, the unborn Self (ajaḥ) quickly becomes identified with it. Just as a tree (drumaḥ) becomes in harmony with whichever season (ṛtuḥ) has arrived.
न मोक्षो मोक्ष ईशस्य न बन्धो बन्ध आत्मनः ।
बन्धमोक्षदृशौ लोके न जाने प्रोत्थिते कुतः ॥ ६२ ॥
na mokṣo mokṣa īśasya na bandho bandha ātmanaḥ ,
bandhamokṣadṛśau loke na jāne protthite kutaḥ 62
62. na mokṣaḥ mokṣaḥ īśasya na bandhaḥ bandhaḥ ātmanaḥ
bandhamokṣadṛśau loke na jāne protthite kutaḥ
62. īśasya mokṣaḥ na mokṣaḥ.
ātmanaḥ bandhaḥ na bandhaḥ.
loke bandhamokṣadṛśau kutaḥ protthite na jāne.
62. Final liberation (mokṣa) is not for the Lord (Īśa), nor is bondage for the Self (ātman). I truly do not know from where these perceptions of bondage and final liberation (mokṣa) have arisen in the world (loka).
नास्ति बन्धो न मोक्षोऽस्ति तन्मयस्त्विव लक्ष्यते ।
ग्रस्तं नित्यमनित्येन मायामयमहो जगत् ॥ ६३ ॥
nāsti bandho na mokṣo'sti tanmayastviva lakṣyate ,
grastaṃ nityamanityena māyāmayamaho jagat 63
63. na asti bandhaḥ na mokṣaḥ asti tanmayaḥ tu iva
lakṣyate grastam nityam anityena māyāmayam aho jagat
63. bandhaḥ na asti.
mokṣaḥ na asti.
(ātman) tu iva tanmayaḥ lakṣyate.
aho jagat nityam anityena grastam,
māyāmayam.
63. There is neither bondage nor final liberation (mokṣa). Rather, the Self is merely perceived as if identified with these states. Alas, the eternal (nityam) is consumed by the ephemeral (anityena) within this world (jagat), which is indeed made of illusion (māyā)!
यदैव चित्तं कलितं किलानेनाकलात्मना ।
कोशकारवदात्मायमनेनावलितस्तदा ॥ ६४ ॥
yadaiva cittaṃ kalitaṃ kilānenākalātmanā ,
kośakāravadātmāyamanenāvalitastadā 64
64. yadā eva cittam kalitam kila anena akala-ātmanā
kośakāra-vat ātmā ayam anena avalitaḥ tadā
64. kila yadā eva anena akala-ātmanā cittam kalitam,
tadā ayam ātmā anena kośakāra-vat avalitaḥ.
64. Indeed, when the mind (citta) is imagined or formed by this indivisible self (ātman), then this self (ātman) becomes enveloped by this very mind, just like a silkworm by its cocoon.
अन्योन्यरूपास्त्वत्यन्तं विकल्पितशरीरकाः ।
मनःशक्तय एतस्मादिमा निर्यान्ति कोटयः ॥ ६५ ॥
anyonyarūpāstvatyantaṃ vikalpitaśarīrakāḥ ,
manaḥśaktaya etasmādimā niryānti koṭayaḥ 65
65. anyonya-rūpāḥ tu atyantam vikalpita-śarīrakāḥ
manaḥ-śaktayaḥ etasmat imāḥ niryānti koṭayaḥ
65. tu etasmat imāḥ atyantam anyonya-rūpāḥ vikalpita-śarīrakāḥ manaḥ-śaktayaḥ koṭayaḥ niryānti.
65. But from this, millions of these mental powers (śakti) emerge, possessing perfectly imagined bodies and mutually interdependent forms.
तज्जास्तत्स्थाः पृथग्रूपाः समुद्रादिव वीचयः ।
तज्जास्तत्स्थाः पृथक्स्थाश्च चन्द्रादिव मरीचयः ॥ ६६ ॥
tajjāstatsthāḥ pṛthagrūpāḥ samudrādiva vīcayaḥ ,
tajjāstatsthāḥ pṛthaksthāśca candrādiva marīcayaḥ 66
66. tat-jāḥ tat-sthāḥ pṛthak-rūpāḥ samudrāt iva vīcayaḥ
tat-jāḥ tat-sthāḥ pṛthak-sthāḥ ca candrāt iva marīcayaḥ
66. vīcayaḥ samudrāt iva,
tat-jāḥ tat-sthāḥ pṛthak-rūpāḥ; ca marīcayaḥ candrāt iva,
tat-jāḥ tat-sthāḥ pṛthak-sthāḥ.
66. Born from that, abiding in that, and possessing distinct forms, they are like waves from the ocean. Born from that, abiding in that, and remaining distinct, they are like rays from the moon.
अस्मिन्स्पन्दमये स्फारे परमात्ममहाम्बुधौ ।
चिज्जले वितताभोगे चिन्मात्ररसमालिनि ॥ ६७ ॥
asminspandamaye sphāre paramātmamahāmbudhau ,
cijjale vitatābhoge cinmātrarasamālini 67
67. asmin spandamaye sphāre parama-ātma-mahā-ambudhau
cit-jale vitata-ābhoge cit-mātra-rasa-mālini
67. asmin spandamaye sphāre parama-ātma-mahā-ambudhau,
cit-jale,
vitata-ābhoge,
cit-mātra-rasa-mālini (sati,
sarvam asti).
67. In this vast, vibratory, great ocean of the supreme self (ātman), whose water is consciousness, whose expanse is boundless, and which is adorned with the essence of pure consciousness.
काश्चित्स्थिरा ब्रह्मविष्णू काश्चिद्रुद्रत्वमागताः ।
काश्चित्पुरुषतां प्राप्ताः काश्चिद्देवत्वमागताः ।
लहर्यः प्रस्फुरन्त्येताः स्वभावोद्भावितात्मकाः ।
काश्चिद्यममहेन्द्रार्कवह्निवैश्रवणादिकाः ।
घ्नन्ति कुर्वन्ति तिष्ठन्ति लहर्यश्चपलैषणाः ।
काश्चित्किंनरगन्धर्वविद्याधरसुरादिकाः ।
उत्पतन्ति पतन्त्युग्रा लहर्यः परिवल्गिताः ।
काश्चित्किंचित्स्थिराकारा यथा कमलजादिकाः ।
काश्चिदुत्पन्नविध्वस्ता यथा सुरनरादिकाः ॥ ६८ ॥
kāścitsthirā brahmaviṣṇū kāścidrudratvamāgatāḥ ,
kāścitpuruṣatāṃ prāptāḥ kāściddevatvamāgatāḥ ,
laharyaḥ prasphurantyetāḥ svabhāvodbhāvitātmakāḥ ,
kāścidyamamahendrārkavahnivaiśravaṇādikāḥ ,
ghnanti kurvanti tiṣṭhanti laharyaścapalaiṣaṇāḥ ,
kāścitkiṃnaragandharvavidyādharasurādikāḥ ,
utpatanti patantyugrā laharyaḥ parivalgitāḥ ,
kāścitkiṃcitsthirākārā yathā kamalajādikāḥ ,
kāścidutpannavidhvastā yathā suranarādikāḥ 68
68. kāścit sthirāḥ brahmaviṣṇū kāścit rudratvam āgatāḥ | kāścit puruṣatām prāptāḥ kāścit devatvam āgatāḥ | laharyaḥ
prasphuranti etāḥ svabhāvodbhāvitātmakāḥ | kāścit yamamahendrārkavahnivaiśravaṇādikāḥ | ghnanti kurvanti
tiṣṭhanti laharyaḥ capalaiṣaṇāḥ | kāścit kiṃnaragandharvavidyādharasurādikāḥ | utpatanti patanti ugrāḥ laharyaḥ
parivalgitāḥ | kāścit kiṃcit sthirākārāḥ yathā kamalajādikāḥ | kāścit utpannavidhvastaḥ yathā suranarādikāḥ ||
68. etāḥ laharyaḥ svabhāvodbhāvitātmakāḥ prasphuranti kāścit brahmaviṣṇū sthirāḥ,
kāścit rudratvam āgatāḥ kāścit puruṣatām prāptāḥ,
kāścit devatvam āgatāḥ kāścit yamamahendrārkavahnivaiśravaṇādikāḥ capalaiṣaṇāḥ laharyaḥ ghnanti kurvanti tiṣṭhanti kāścit kiṃnaragandharvavidyādharasurādikāḥ ugrāḥ parivalgitāḥ laharyaḥ utpatanti patanti kāścit kamalajādikāḥ yathā kiṃcit sthirākārāḥ kāścit suranarādikāḥ yathā utpannavidhvastaḥ
68. These waves, whose forms manifest from their inherent nature (svabhāva) and essence (ātman), are varied. Some are stable, like Brahmā and Viṣṇu; some attain the state of Rudra. Others achieve the state of a cosmic person (puruṣatā) or attain divinity. Some are like Yama, Mahendra, Sūrya, Agni, Kubera, and other such beings. Driven by fickle impulses, these waves destroy, create, and endure. Some are like Kinnaras, Gandharvas, Vidyādharas, gods, and so on. These fierce, agitated waves rise up and fall. Some have somewhat stable forms, such as those like Brahmā (kamalaja), while others are born and then destroyed, like gods and humans, and so forth.
कृमिकीटपतङ्गाहिगोमशाजगरादिकाः ।
काश्चित्तस्मिन्महाम्भोधौ स्फुरन्त्येतेम्बुबिन्दुवत् ॥ ६९ ॥
kṛmikīṭapataṅgāhigomaśājagarādikāḥ ,
kāścittasminmahāmbhodhau sphurantyetembubinduvat 69
69. kṛmikīṭapataṅgāhigomaśājagarādikāḥ | kāścit
tasmin mahāmbhodhau sphuranti ete ambubinduvat ||
69. kṛmikīṭapataṅgāhigomaśājagarādikāḥ kāścit ete
tasmin mahāmbhodhau ambubinduvat sphuranti
69. Some [of these waves] are like worms, insects, butterflies, snakes, lizards, pythons, and so on. These manifest in that great ocean like mere drops of water.
काश्चिच्चला नरमृगगृध्रजम्बुलकादिकाः ।
स्फुरन्ति गिरिकुञ्जेषु वेलावनतटेष्विव ॥ ७० ॥
kāściccalā naramṛgagṛdhrajambulakādikāḥ ,
sphuranti girikuñjeṣu velāvanataṭeṣviva 70
70. kāścit calāḥ naramṛgagṛdhrajambulakādikāḥ |
sphuranti girikuñjeṣu velāvanataṭeṣu iva ||
70. kāścit naramṛgagṛdhrajambulakādikāḥ calāḥ [santi]
te girikuñjeṣu velāvanataṭeṣu iva sphuranti
70. Some [of these waves] are mobile, such as humans, beasts, vultures, jackals, and so on. They manifest in mountain caves and along the shores of coastal forests, as if.
सुदीर्घजीविताः काश्चित्काश्चिदत्यल्पजीविताः ।
अतुच्छकलनाः काश्चित्काश्चित्तुच्छशरीरकाः ॥ ७१ ॥
sudīrghajīvitāḥ kāścitkāścidatyalpajīvitāḥ ,
atucchakalanāḥ kāścitkāścittucchaśarīrakāḥ 71
71. sudīrghajīvitāḥ kāścit kāścit atyalpajīvitāḥ |
atucchakalanāḥ kāścit kāścit tucchśarīrakāḥ ||
71. kāścit sudīrghajīvitāḥ,
kāścit atyalpajīvitāḥ kāścit atucchakalanāḥ,
kāścit tucchśarīrakāḥ
71. Some [of these waves] have very long lives, while others have extremely short lives. Some have substantial forms or conceptions, while others have tiny or insignificant bodies.
संसारस्वप्नसंरम्भे काश्चित्स्थैर्येण भाविताः ।
सुविकल्पहताः काश्चिच्छङ्कन्ते सुस्थिरं जगत् ॥ ७२ ॥
saṃsārasvapnasaṃrambhe kāścitsthairyeṇa bhāvitāḥ ,
suvikalpahatāḥ kāścicchaṅkante susthiraṃ jagat 72
72. saṃsāra-svapna-saṃrambhe kāścit sthairyeṇa bhāvitāḥ
su-vikalpa-hatāḥ kāścit śaṅkante su-sthiraṃ jagat
72. saṃsāra-svapna-saṃrambhe kāścit sthairyeṇa bhāvitāḥ; kāścit su-vikalpa-hatāḥ su-sthiraṃ jagat śaṅkante.
72. Within the turmoil that is the dream of transmigration (saṃsāra), some (beings) are imbued with stability. Others, however, afflicted by various mental constructs, come to perceive the world as utterly stable.
अल्पाल्पभावनाः काश्चिद्दैन्यदोषवशीकृताः ।
कृशोऽतिदुःखी मूढोऽहमितिदुःखैर्वशीकृताः ॥ ७३ ॥
alpālpabhāvanāḥ kāściddainyadoṣavaśīkṛtāḥ ,
kṛśo'tiduḥkhī mūḍho'hamitiduḥkhairvaśīkṛtāḥ 73
73. alpa-alpa-bhāvanāḥ kāścit dainya-doṣa-vaśīkṛtāḥ
kṛśaḥ ati-duḥkhī mūḍhaḥ aham iti duḥkhaiḥ vaśīkṛtāḥ
73. kāścit alpa-alpa-bhāvanāḥ dainya-doṣa-vaśīkṛtāḥ,
(tāḥ ca) aham kṛśaḥ ati-duḥkhī mūḍhaḥ iti duḥkhaiḥ vaśīkṛtāḥ (bhavanti).
73. Some (beings), with their constricted perspectives, are overcome by the flaw of wretchedness. Thinking "I am weak, extremely miserable, and deluded," they are utterly subjugated by such suffering.
काश्चित्स्थावरतां याताः काश्चिद्देवत्वमागताः ।
काश्चित्पुरुषतां प्राप्ताः काश्चिदर्णवतां गताः ॥ ७४ ॥
kāścitsthāvaratāṃ yātāḥ kāściddevatvamāgatāḥ ,
kāścitpuruṣatāṃ prāptāḥ kāścidarṇavatāṃ gatāḥ 74
74. kāścit sthāvaratāṃ yātāḥ kāścit devatvam āgatāḥ
kāścit puruṣatāṃ prāptāḥ kāścit arṇavatāṃ gatāḥ
74. kāścit sthāvaratāṃ yātāḥ; kāścit devatvam āgatāḥ; kāścit puruṣatāṃ prāptāḥ; (tathā) kāścit arṇavatāṃ gatāḥ.
74. Some (beings) have entered the state of immobility (as inanimate objects), others have attained divinity, some have achieved personhood, and still others have become like oceans.
काश्चित्स्थिता जगति कल्पशतान्यनल्पाः काश्चिद्व्रजन्ति परमं पदमिन्दुशुद्धाः ।
ब्रह्मार्णवात्समुदिता लहरीविलोलाश्चित्संविदो हि मननापरनामवत्यः ॥ ७५ ॥
kāścitsthitā jagati kalpaśatānyanalpāḥ kāścidvrajanti paramaṃ padaminduśuddhāḥ ,
brahmārṇavātsamuditā laharīvilolāścitsaṃvido hi mananāparanāmavatyaḥ 75
75. kāścit sthitāḥ jagati kalpa-śatāni analpāḥ
kāścit vrajanti paramaṃ padam indu-śuddhāḥ
brahma-arṇavāt sam-uditāḥ laharī-vilolāḥ
cit-saṃvidaḥ hi manana-apara-nāmavatyaḥ
75. analpāḥ kāścit kalpa-śatāni jagati sthitāḥ; indu-śuddhāḥ kāścit paramaṃ padam vrajanti.
hi brahma-arṇavāt sam-uditāḥ laharī-vilolāḥ cit-saṃvidaḥ manana-apara-nāmavatyaḥ (santi).
75. Some beings, a great many, remain in the world for hundreds of cosmic ages, while others, pure as the moon, ascend to the supreme state. Indeed, these conscious perceptions (cit-saṃvidaḥ), restless like waves risen from the ocean of Brahman (brahman), are verily known by the alternative name of 'mentation' (manana).

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

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

sthiti 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 (current chapter) 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