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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-44

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श्रीराम उवाच ।
क्रमेणानेन येनाप्ता जीवेन स्थितिरात्मनः ।
स कथं भगवन्देहं समाधत्तेऽस्थिपञ्जरम् ॥ १ ॥
śrīrāma uvāca ,
krameṇānena yenāptā jīvena sthitirātmanaḥ ,
sa kathaṃ bhagavandehaṃ samādhatte'sthipañjaram 1
1. śrīrāmaḥ uvāca krameṇa anena yena āptā jīvena sthitiḥ
ātmanaḥ saḥ katham bhagavan deham samādhatte asthi-pañjaram
1. śrīrāmaḥ uvāca bhagavan,
yena jīvena anena krameṇa ātmanaḥ sthitiḥ āptā,
saḥ deham asthi-pañjaram katham samādhatte
1. Śrī Rāma said: O Lord (bhagavan), how does the living being (jīva) who, through this very process, has attained the state (sthiti) of the Self (ātman), then sustain a body (deha) that is merely a cage of bones (asthi-pañjara)?
श्रीवसिष्ठ उवाच ।
पूर्वमेव मया प्रोक्तं राम किं नावबुध्यसे ।
पूवापरविचारार्हा शेमुषी क्व गता तव ॥ २ ॥
śrīvasiṣṭha uvāca ,
pūrvameva mayā proktaṃ rāma kiṃ nāvabudhyase ,
pūvāparavicārārhā śemuṣī kva gatā tava 2
2. śrīvasiṣṭhaḥ uvāca pūrvam eva mayā proktam rāma kim na
avabudhyase pūrvāparavicārārhā śemuṣī kva gatā tava
2. śrīvasiṣṭhaḥ uvāca rāma mayā pūrvam eva proktam kim na
avabudhyase tava pūrvāparavicārārhā śemuṣī kva gatā
2. Śrī Vasiṣṭha said: "O Rama, why do you not understand what I have already explained? Where has your intellect, which is capable of discerning what came before and what comes after, gone?"
यदिदं हि शरीरादि जगत्स्थावरजङ्गमम् ।
आभासमात्रमेवेतदसत्स्वप्नमिवोत्थितम् ॥ ३ ॥
yadidaṃ hi śarīrādi jagatsthāvarajaṅgamam ,
ābhāsamātramevetadasatsvapnamivotthitam 3
3. yat idam hi śarīrādi jagat sthāvarajaṅgamam
ābhāsamātram eva etat asat svapnam iva utthitam
3. hi yat idam śarīrādi sthāvarajaṅgamam jagat
etat ābhāsamātram eva asat svapnam iva utthitam
3. Indeed, this entire world (jagat), comprising stationary and moving things, beginning with the body, is merely an appearance; it is unreal, like a dream that has arisen.
दीर्घस्वप्नो ह्ययं राम मिथ्यैवानघ दृश्यते ।
द्विचन्द्रविभ्रमाकारं भ्रमान्तर्भ्रान्तशैलवत् ॥ ४ ॥
dīrghasvapno hyayaṃ rāma mithyaivānagha dṛśyate ,
dvicandravibhramākāraṃ bhramāntarbhrāntaśailavat 4
4. dīrghasvapnaḥ hi ayam rāma mithyā eva anagha dṛśyate
dvicandravibhramākāram bhramāntarbhrāntaśailavat
4. rāma anagha hi ayam dīrghasvapnaḥ mithyā eva dṛśyate
(ayam) dvicandravibhramākāram bhramāntarbhrāntaśailavat
4. "Indeed, O Rama, this (world) is a long dream; it is seen as false (māyā), O sinless one. It is like the illusion of seeing two moons, or like a mountain that appears to move within a delusion (bhrama)."
प्रशान्ताज्ञाननिद्रस्तु नूनं गलितभावनः ।
प्रबुद्धचेताः संसारस्वप्नं पश्यन्न पश्यति ॥ ५ ॥
praśāntājñānanidrastu nūnaṃ galitabhāvanaḥ ,
prabuddhacetāḥ saṃsārasvapnaṃ paśyanna paśyati 5
5. praśāntājñānanidraḥ tu nūnam galitabhāvanaḥ
prabuddhacetāḥ saṃsārasvapnam paśyan na paśyati
5. tu yaḥ praśāntājñānanidraḥ nūnam galitabhāvanaḥ
prabuddhacetāḥ (saḥ) saṃsārasvapnam paśyan na paśyati
5. But he whose sleep of ignorance (ajñāna) is completely calmed and whose mental impressions (bhāvanā) have certainly dissolved, such an awakened consciousness (citta), even while perceiving the dream of transmigration (saṃsāra), does not truly perceive it as real.
स्वभावकल्पितो राम जीवानां सर्वदैव हि ।
आमोक्षपदसंप्राप्ति संसारोऽस्त्यात्मनोऽन्तरे ॥ ६ ॥
svabhāvakalpito rāma jīvānāṃ sarvadaiva hi ,
āmokṣapadasaṃprāpti saṃsāro'styātmano'ntare 6
6. svabhāva-kalpitaḥ rāma jīvānām sarvadā eva hi
ā-mokṣa-pada-saṃprāptiḥ saṃsāraḥ asti ātmanaḥ antare
6. rāma,
jīvānām ātmanaḥ antare svabhāva-kalpitaḥ saṃsāraḥ ā-mokṣa-pada-saṃprāptiḥ sarvadā eva hi asti.
6. O Rāma, the cycle of existence (saṃsāra), imagined by its own intrinsic nature (svabhāva), indeed always resides within the self (ātman) of living beings until the attainment of the state of final liberation (mokṣa).
जीवस्य तरलः काय आवर्तः पयसो यथा ।
यथा बीजेऽङ्कुरः स्फारः पल्लवः स्वाङ्कुरे यथा ॥ ७ ॥
jīvasya taralaḥ kāya āvartaḥ payaso yathā ,
yathā bīje'ṅkuraḥ sphāraḥ pallavaḥ svāṅkure yathā 7
7. jīvasya taralaḥ kāyaḥ āvartaḥ payasaḥ yathā | yathā
bīje aṅkuraḥ sphāraḥ pallavaḥ sva-aṅkure yathā
7. jīvasya kāyaḥ payasaḥ āvartaḥ yathā taralaḥ.
yathā bīje aṅkuraḥ (asti),
(tathā) sva-aṅkure sphāraḥ pallavaḥ yathā (asti).
7. The body of a living being is as transient as a whirlpool in water. Just as a sprout is (inherently present) in a seed, so too a developed leaf is (inherently present) in its own sprout.
पल्लवे च यथा पुष्पं पुष्पकोशे फलं यथा ।
यतः स कल्पनारूपो देहोऽस्ति मनसोऽन्तरे ॥ ८ ॥
pallave ca yathā puṣpaṃ puṣpakośe phalaṃ yathā ,
yataḥ sa kalpanārūpo deho'sti manaso'ntare 8
8. pallave ca yathā puṣpam puṣpa-kośe phalam yathā |
yataḥ saḥ kalpanā-rūpaḥ dehaḥ asti manasaḥ antare
8. yathā pallave ca puṣpam,
yathā puṣpa-kośe phalam (asti),
yataḥ saḥ dehaḥ kalpanā-rūpaḥ asti manasaḥ antare.
8. And just as a flower is (inherently present) in a leaf, and a fruit in its calyx, so too the body, which is of the nature of imagination, exists within the mind.
बहुरूपतया राम यतोऽस्त्येकतमः स्फुटः ।
स एव प्रतिभासोऽस्य मनसः किल जायते ॥ ९ ॥
bahurūpatayā rāma yato'styekatamaḥ sphuṭaḥ ,
sa eva pratibhāso'sya manasaḥ kila jāyate 9
9. bahu-rūpatayā rāma yataḥ asti eka-tamaḥ sphuṭaḥ
| saḥ eva pratibhāsaḥ asya manasaḥ kila jāyate
9. rāma,
yataḥ bahu-rūpatayā (bhūtānām) eka-tamaḥ sphuṭaḥ asti,
saḥ eva asya manasaḥ pratibhāsaḥ kila jāyate.
9. O Rāma, because one particular form, manifest through its various aspects, exists; that very appearance indeed arises from this mind.
स एवाशु भवत्येतन्मृत्पिण्डो घटकोपमः ।
आदिसर्गे पुरा कायः प्रतिभासोऽस्य चोत्तमः ॥ १० ॥
sa evāśu bhavatyetanmṛtpiṇḍo ghaṭakopamaḥ ,
ādisarge purā kāyaḥ pratibhāso'sya cottamaḥ 10
10. saḥ eva āśu bhavati etat mṛtpiṇḍaḥ ghaṭakopamaḥ
ādisarge purā kāyaḥ pratibhāsaḥ asya ca uttamaḥ
10. saḥ eva etat mṛtpiṇḍaḥ ghaṭakopamaḥ āśu bhavati
ādisarge purā asya kāyaḥ ca uttamaḥ pratibhāsaḥ
10. That (subtle body or individual consciousness) swiftly becomes like this lump of clay, just as a pot is formed. In the primal creation, the body and its excellent manifestation (appearance) were present from the very beginning.
यस्मादेष विभुर्ब्रह्मा पद्मकोशगृहस्थितः ।
तत्संकल्पक्रमेणैव ततः स्थितिमुपागता ॥ ११ ॥
yasmādeṣa vibhurbrahmā padmakośagṛhasthitaḥ ,
tatsaṃkalpakrameṇaiva tataḥ sthitimupāgatā 11
11. yasmāt eṣaḥ vibhuḥ brahmā padmakośagṛhasthitaḥ
tat saṅkalpakrameṇa eva tataḥ sthitim upāgatā
11. yasmāt eṣaḥ vibhuḥ brahmā padmakośagṛhasthitaḥ,
tat saṅkalpakrameṇa eva tataḥ sthitim upāgatā
11. Because this all-pervading (brahman) Brahmā is situated within the lotus-womb-house, therefore, by the very sequence of His (Brahmā's) resolve (saṅkalpa), (the creation) then attained its state of being (existence).
इयं सृष्टिरपर्यन्ता मायेव घनमायया ।
श्रीराम उवाच ।
जीवो मनःपदं प्राप्य वैरिञ्चं पदमागतः ॥ १२ ॥
iyaṃ sṛṣṭiraparyantā māyeva ghanamāyayā ,
śrīrāma uvāca ,
jīvo manaḥpadaṃ prāpya vairiñcaṃ padamāgataḥ 12
12. iyam sṛṣṭiḥ aparyantā māyā iva ghanamāyayā śrīrāma
uvāca jīvaḥ manaḥpadam prāpya vairiñcam padam āgataḥ
12. iyam aparyantā sṛṣṭiḥ ghanamāyayā māyā iva (asti) śrīrāma
uvāca jīvaḥ manaḥpadam prāpya vairiñcam padam āgataḥ
12. This boundless creation is like an illusion (māyā), produced by the profound power of illusion (māyā). Śrī Rāma said: The individual soul (jīva), having attained the state of mind, reaches the state pertaining to Brahmā.
यथा ब्रह्मंस्तथा सर्वं विस्तरेण वदाशु मे ।
श्रीवसिष्ठ उवाच ।
ब्राह्मे श्रृणु महाबाहो शरीरग्रहणे क्रमम् ॥ १३ ॥
yathā brahmaṃstathā sarvaṃ vistareṇa vadāśu me ,
śrīvasiṣṭha uvāca ,
brāhme śrṛṇu mahābāho śarīragrahaṇe kramam 13
13. yathā brahman tathā sarvam vistareṇa vada āśu me
śrīvasiṣṭha uvāca brāhme śṛṇu mahābāho śarīragrahaṇe kramam
13. brahman,
yathā (etat) tathā sarvam vistareṇa āśu me vada śrīvasiṣṭha uvāca mahābāho,
brāhme śarīragrahaṇe kramam śṛṇu
13. O Brahmin, please tell me swiftly and in detail about all this, exactly as it happened. Śrī Vasiṣṭha said: O mighty-armed one, hear (now) the process of the body's assumption in the context of (brahman's) creation.
निदर्शनेन तेनैव जागतीं ज्ञास्यसि स्थितिम् ।
दिक्कालाद्यनवच्छिन्नमात्मतत्त्वं स्वशक्तितः ॥ १४ ॥
nidarśanena tenaiva jāgatīṃ jñāsyasi sthitim ,
dikkālādyanavacchinnamātmatattvaṃ svaśaktitaḥ 14
14. nidarśanena tena eva jāgatīm jñāsyasi sthitim
dikkālādi-anavacchinnam ātmatattvam svaśaktitaḥ
14. tena eva nidarśanena dikkālādi-anavacchinnam
ātmatattvam svaśaktitaḥ jāgatīm sthitim jñāsyasi
14. By that very example, you will understand the waking state: how the reality of the self (ātman), unconfined by space, time, and other factors, manifests through its own inherent power (śakti).
लीलयैव यदादत्ते दिक्कालकलितं वपुः ।
तदैव जीवपर्यायं वासनावेशतत्परम् ॥ १५ ॥
līlayaiva yadādatte dikkālakalitaṃ vapuḥ ,
tadaiva jīvaparyāyaṃ vāsanāveśatatparam 15
15. līlayā eva yadā ādatte dikkāla-kalitam vapuḥ
tadā eva jīva-paryāyam vāsanā-āveśa-tatparam
15. yadā līlayā eva dikkāla-kalitam vapuḥ (ca) jīva-paryāyam vāsanā-āveśa-tatparam ādatte,
tadā eva (tat bhavati)
15. When, purely by its sport (līlā), it assumes a form (vapu) imbued with space and time, then it also assumes the state of a living being (jīva), wholly absorbed in the influx of latent impressions (vāsanā).
मनः संपद्यते लोलं कलनाकलनोन्मुखम् ।
कलयन्ती मनःशक्तिरादौ भावयति क्षणात् ॥ १६ ॥
manaḥ saṃpadyate lolaṃ kalanākalanonmukham ,
kalayantī manaḥśaktirādau bhāvayati kṣaṇāt 16
16. manaḥ sampadyate lolam kalana-ākalanā-unmukham
kalayantī manaḥ-śaktiḥ ādau bhāvayati kṣaṇāt
16. manaḥ lolam kalana-ākalanā-unmukham sampadyate.
kalayantī manaḥ-śaktiḥ ādau kṣaṇāt bhāvayati.
16. The mind (manas) becomes restless, inclined towards conceptualization and calculation (kalana). The mind's (manas) conceptualizing power (śakti) first immediately conceives [this].
आकाशभावनामच्छां शब्दबीजरसोन्मुखीम् ।
ततस्तां घनतां यातं घनस्पन्दक्रमान्मनः ॥ १७ ॥
ākāśabhāvanāmacchāṃ śabdabījarasonmukhīm ,
tatastāṃ ghanatāṃ yātaṃ ghanaspandakramānmanaḥ 17
17. ākāśa-bhāvanām acchām śabdabīja-rasa-unmukhīm
tataḥ tām ghanatām yātam ghana-spanda-kramāt manaḥ
17. tataḥ manaḥ ghana-spanda-kramāt ghanatām yātam,
tām acchām śabdabīja-rasa-unmukhīm ākāśa-bhāvanām (bhāvayati)
17. Then, the mind (manas), having attained density through a sequence of dense vibrations, [further develops] that clear conception of space (ākāśa), which is inclined towards the essence (rasa) of the seed-sound (śabdabīja).
भावयत्यनिलस्पन्दं स्पर्शबीजरसोन्मुखम् ।
ताभ्यामाकाशवाताभ्यामदृष्टाभ्यां मनोदृशा ॥ १८ ॥
bhāvayatyanilaspandaṃ sparśabījarasonmukham ,
tābhyāmākāśavātābhyāmadṛṣṭābhyāṃ manodṛśā 18
18. bhāvayati anilaspandam sparśabījarasonmukham |
tābhyām ākāśavātābhyām adṛṣṭābhyām manodṛśā ||
18. manodṛśā tābhyām adṛṣṭābhyām ākāśavātābhyām
anilaspandam sparśabījarasonmukham bhāvayati
18. Through its mental perception (mano-dṛśā), the mind (manas) generates the subtle vibration of air (anila-spandam), which is oriented towards the essence, the seed of touch, from those two unseen elements: space (ākāśa) and air (vāta).
शब्दस्पर्शस्वरूपाभ्यां संघाताज्जन्यतेऽनलः ।
मनस्तद्धनतां प्राप्य ततो भावयति क्षणात् ॥ १९ ॥
śabdasparśasvarūpābhyāṃ saṃghātājjanyate'nalaḥ ,
manastaddhanatāṃ prāpya tato bhāvayati kṣaṇāt 19
19. śabdasparśasvarūpābhyām saṅghātāt janyate analaḥ |
manas tat dhanatām prāpya tatas bhāvayati kṣaṇāt ||
19. śabdasparśasvarūpābhyām saṅghātāt analaḥ janyate
manas tat dhanatām prāpya tatas kṣaṇāt bhāvayati
19. From the aggregation (saṅghātāt) of the intrinsic natures (svarūpābhyām) of sound (śabda) and touch (sparśa), fire (analaḥ) is generated. The mind (manas), having attained that density (tat-dhanatām), then instantly (kṣaṇāt) manifests it.
प्राकाश्यममलालोकमालोकस्तेन वर्धते ।
मनस्तावद्गुणगतं रसतन्मात्रवेदनम् ॥ २० ॥
prākāśyamamalālokamālokastena vardhate ,
manastāvadguṇagataṃ rasatanmātravedanam 20
20. prākāśyam amalālokam ālokaḥ tena vardhate |
manas tāvat guṇagatam rasatanmātravedanam ||
20. tena prākāśyam amalālokam ālokaḥ vardhate manas
tāvat guṇagatam rasatanmātravedanam (karoti)
20. By that (fire), luminosity (prākāśyam) and pure light (amala-āloka) increase (vardhate). The mind (manas), meanwhile, having become focused on qualities (guṇa-gatam), perceives the subtle element (tanmātra) of taste (rasa).
क्षणार्धेन त्वपां शैत्यं जलसंवित्ततो भवेत् ।
ततस्तादृग्गुणगतं मनो भावयति क्षणात् ॥ २१ ॥
kṣaṇārdhena tvapāṃ śaityaṃ jalasaṃvittato bhavet ,
tatastādṛgguṇagataṃ mano bhāvayati kṣaṇāt 21
21. kṣaṇārdhena tu apām śaityam jala-saṃvit tatas bhavet
| tatas tādṛk guṇagatam manas bhāvayati kṣaṇāt ||
21. kṣaṇārdhena tu apām śaityam jala-saṃvit tatas
bhavet tatas manas tādṛk guṇagatam kṣaṇāt bhāvayati
21. In but half a moment (kṣaṇārdhena), the coolness (śaityam) of water (apām) and the awareness of water (jala-saṃvit) will arise (bhavet) from that (tatas). Thereafter, the mind (manas), which has now acquired such qualities (tādṛk-guṇa-gatam), instantly (kṣaṇāt) manifests them.
स्वरूपं गन्धवत्स्थूलं येनोदेष्यति मेदिनी ।
अथेत्थंभूततन्मात्रवेष्टितं तनुतां जहत् ॥ २२ ॥
svarūpaṃ gandhavatsthūlaṃ yenodeṣyati medinī ,
athetthaṃbhūtatanmātraveṣṭitaṃ tanutāṃ jahat 22
22. svarūpaṃ gandhavat sthūlaṃ yena udeṣyati medinī
atha itthaṃ-bhūta-tanmātra-veṣṭitaṃ tanutāṃ jahat
22. atha itthaṃ-bhūta-tanmātra-veṣṭitaṃ tanutāṃ jahat
svarūpaṃ gandhavat sthūlaṃ yena medinī udeṣyati
22. Then, abandoning its subtle nature, that form, enveloped by such subtle elements (tanmātra), becomes gross and endowed with smell, from which the earth (medinī) will emerge.
वपुर्वह्निकणाकारं स्फुरितं व्योम्नि पश्यति ।
अहंकारकलायुक्तं बुद्धिबीजसमन्वितम् ॥ २३ ॥
vapurvahnikaṇākāraṃ sphuritaṃ vyomni paśyati ,
ahaṃkārakalāyuktaṃ buddhibījasamanvitam 23
23. vapuḥ vahni-kaṇa-ākāraṃ sphuritaṃ vyomni paśyati
ahaṅkāra-kalā-yuktaṃ buddhi-bīja-samanvitam
23. vyomni vahni-kaṇa-ākāraṃ sphuritaṃ ahaṅkāra-kalā-yuktaṃ
buddhi-bīja-samanvitam vapuḥ paśyati
23. One perceives a form, shaped like a fiery spark, throbbing in space, endowed with the constituents of ego (ahaṅkāra), and accompanied by the seed of intellect.
तत्पुर्यष्टकमित्युक्तं भूतहृत्पद्मषट्पदम् ।
तस्मिंस्तु तीव्रसंवेगाद्भावयद्भास्वरं वपुः ॥ २४ ॥
tatpuryaṣṭakamityuktaṃ bhūtahṛtpadmaṣaṭpadam ,
tasmiṃstu tīvrasaṃvegādbhāvayadbhāsvaraṃ vapuḥ 24
24. tat puryaṣṭakam iti uktaṃ bhūta-hṛt-padma-ṣaṭpadam
tasmin tu tīvra-saṃvegāt bhāvayat bhāsvaraṃ vapuḥ
24. tat puryaṣṭakam iti uktaṃ bhūta-hṛt-padma-ṣaṭpadam
tu tasmin tīvra-saṃvegāt bhāvayat bhāsvaraṃ vapuḥ
24. That (body) is called the subtle body (puryaṣṭakam), which is like a bee in the heart-lotus of beings. Indeed, in that (puryaṣṭakam), through intense impulsion, it generates a radiant form (vapuḥ).
स्थूलतामेति पाकेन मनो बिल्वफलं यथा ।
मूषास्थद्रुतहेमाभं स्फुरितं विमलाम्बरे ॥ २५ ॥
sthūlatāmeti pākena mano bilvaphalaṃ yathā ,
mūṣāsthadrutahemābhaṃ sphuritaṃ vimalāmbare 25
25. sthūlatām eti pākena manaḥ bilva-phalaṃ yathā
mūṣā-stha-druta-hema-ābhaṃ sphuritaṃ vimala-ambare
25. yathā bilva-phalaṃ (pākena sthūlatām eti),
(tathā) manaḥ pākena sthūlatām eti,
(tat) mūṣā-stha-druta-hema-ābhaṃ vimala-ambare sphuritaṃ
25. Just as a bilva fruit ripens, so too does the mind (manaḥ) attain grossness through maturation, appearing like molten gold in a crucible, throbbing in the clear sky.
सन्निवेशमुपादत्ते तत्तेजः स्वस्वभावतः ।
तस्मिन्स्वसन्निवेशे च तेजःपुञ्जमये पुनः ॥ २६ ॥
sanniveśamupādatte tattejaḥ svasvabhāvataḥ ,
tasminsvasanniveśe ca tejaḥpuñjamaye punaḥ 26
26. sanniveśam upādatte tat tejaḥ svasvabhāvataḥ
tasmin svasanniveśe ca tejaḥpuñjamaye punaḥ
26. tat tejaḥ svasvabhāvataḥ sanniveśam upādatte
punaḥ ca tasmin tejaḥpuñjamaye svasanniveśe
26. That effulgence, by its own intrinsic nature (svabhāva), assumes a particular form or arrangement. And again, within that very form of its own, which consists of a mass of light...
भजते भावनां स्फारां निश्चितामातताम्बराम् ।
ऊर्ध्वं शिरःपीठमयीमधःपादमयीं तथा ॥ २७ ॥
bhajate bhāvanāṃ sphārāṃ niścitāmātatāmbarām ,
ūrdhvaṃ śiraḥpīṭhamayīmadhaḥpādamayīṃ tathā 27
27. bhajate bhāvanām sphārām niścitām ātatāmbarām
ūrdhvam śiraḥpīṭhamayīm adhaḥpādamayīm tathā
27. sphārām niścitām ātatāmbarām ūrdhvam śiraḥpīṭhamayīm
tathā adhaḥpādamayīm bhāvanām bhajate
27. ...it then assumes a vast, definite, far-reaching form (bhāvanā), with its upper part resembling a head-seat and its lower part resembling feet.
पार्श्वयोर्हस्तसंस्थानां मध्ये चोदरधर्मिणीम् ।
प्रकटावयवो बालो ज्वालामालामलाकृतिः ॥ २८ ॥
pārśvayorhastasaṃsthānāṃ madhye codaradharmiṇīm ,
prakaṭāvayavo bālo jvālāmālāmalākṛtiḥ 28
28. pārśvayoḥ hastasaṃsthānām madhye ca udaradharmiṇīm
prakaṭāvayavaḥ bālaḥ jvālāmālāmalākṛtiḥ
28. (sā bhāvanā) pārśvayoḥ hastasaṃsthānām madhye ca udaradharmiṇīm (asti).
saḥ prakaṭāvayavaḥ bālaḥ jvālāmālāmalākṛtiḥ (ca asti).
28. ...on its sides (it has) the form of hands, and in the middle, the characteristic of a belly. This child-like figure (bāla), with distinct limbs and a pure appearance like a garland of flames...
मनोरथवशोपात्तवपुस्तिष्ठत्यसावथ ।
एवं स्ववासनावेशात्कलिताङ्गो मनोमुनिः ॥ २९ ॥
manorathavaśopāttavapustiṣṭhatyasāvatha ,
evaṃ svavāsanāveśātkalitāṅgo manomuniḥ 29
29. manorathavaśopāttavapuḥ tiṣṭhati asau atha
evam svavāsanāveśāt kalitāṅgaḥ manomuniḥ
29. atha asau manorathavaśopāttavapuḥ tiṣṭhati.
evam manomuniḥ svavāsanāveśāt kalitāṅgaḥ (bhavati).
29. Then, this child-like form (asau), whose body is assumed according to the power of its mind's desires (manoratha), exists. In this way, the mind-sage (manomuni), having taken on limbs due to the impulse of his own latent impressions (vāsanā)...
नयत्युपचयं देहं स्वस्वभावमृतुर्यथा ।
कालेन स्फुटतामेति भवत्यमलविग्रहः ॥ ३० ॥
nayatyupacayaṃ dehaṃ svasvabhāvamṛturyathā ,
kālena sphuṭatāmeti bhavatyamalavigrahaḥ 30
30. nayati upacayam deham svabhāvam ṛtuḥ yathā
kālena sphuṭatām eti bhavati amala-vigrahaḥ
30. yathā ṛtuḥ svabhāvam deham upacayam nayati,
(tathā) kālena sphuṭatām eti (ca) amala-vigrahaḥ bhavati.
30. Just as a season brings the body to growth according to its own intrinsic nature (svabhāva), so too, with time, it attains clarity and becomes a pure embodiment.
बुद्धिसत्त्वबलोत्साहविज्ञानैश्वर्यसंस्थितः ।
स एव भगवान्ब्रह्मा सर्वलोकपितामहः ॥ ३१ ॥
buddhisattvabalotsāhavijñānaiśvaryasaṃsthitaḥ ,
sa eva bhagavānbrahmā sarvalokapitāmahaḥ 31
31. buddhi-sattva-bala-utsāha-vijñāna-aiśvarya-saṃsthitaḥ
saḥ eva bhagavān brahmā sarva-loka-pitāmahaḥ
31. saḥ eva bhagavān brahmā sarva-loka-pitāmahaḥ buddhi-sattva-bala-utsāha-vijñāna-aiśvarya-saṃsthitaḥ.
31. He, the divine (bhagavān) Brahmā, the grandfather of all worlds, is indeed established in intellect, the quality of purity (sattva), strength, enthusiasm, knowledge, and supreme power (aiśvarya).
द्रवत्कनकसंकाशः परमाकाशसंभवः ।
यथासौ परमाकाशे तिष्ठत्यपररूपवान् ॥ ३२ ॥
dravatkanakasaṃkāśaḥ paramākāśasaṃbhavaḥ ,
yathāsau paramākāśe tiṣṭhatyapararūpavān 32
32. dravat-kanaka-saṃkāśaḥ parama-ākāśa-saṃbhavaḥ
yathā asau parama-ākāśe tiṣṭhati apara-rūpavān
32. (saḥ) dravat-kanaka-saṃkāśaḥ (ca) parama-ākāśa-saṃbhavaḥ,
yathā asau parama-ākāśe apara-rūpavān tiṣṭhati.
32. Resembling molten gold, and originating from the supreme space (ākāśa), just as that one (the divine being) stands in the supreme space (ākāśa) possessing a distinct, secondary form.
जनयत्यात्मनो मोहमात्मस्थं चित्तलीलया ।
कदाचित्केवलं व्योम परमं पारवर्जितम् ॥ ३३ ॥
janayatyātmano mohamātmasthaṃ cittalīlayā ,
kadācitkevalaṃ vyoma paramaṃ pāravarjitam 33
33. janayati ātmanaḥ moham ātma-stham citta-līlayā
kadācit kevalam vyoma paramam pāra-varjitam
33. (saḥ) citta-līlayā ātmanaḥ ātma-stham moham janayati.
kadācit (tu saḥ) kevalam paramam pāra-varjitam vyoma (bhavati).
33. Through the play of the mind (citta), it generates for the self (ātman) a delusion (moha) that is inherent in the self (ātman). Sometimes, it is (or becomes) merely the supreme, boundless space (vyoma).
अनादिमध्यपर्यन्तं कदाचिदमलं पयः ।
कदाचित्कल्पकालाग्निज्वालाभास्वरमण्डकम् ॥ ३४ ॥
anādimadhyaparyantaṃ kadācidamalaṃ payaḥ ,
kadācitkalpakālāgnijvālābhāsvaramaṇḍakam 34
34. anādimadhyaparyantam kadācit amalam payaḥ
kadācit kalpakālāgnijvālābhāsvaramaṇḍakam
34. kadācit anādimadhyaparyantam amalam payaḥ
kadācit kalpakālāgnijvālābhāsvaramaṇḍakam
34. (The Lord manifests) sometimes as pure water, without beginning, middle, or end, and sometimes as a dazzling sphere of the flames of the fire of cosmic dissolution (kalpa).
कदाचित्काननं कार्ष्ण्यं कालं कमलकुड्मलम् ।
अन्यान्यन्यान्यनेकानि प्रतिजन्मावधिः प्रभुः ॥ ३५ ॥
kadācitkānanaṃ kārṣṇyaṃ kālaṃ kamalakuḍmalam ,
anyānyanyānyanekāni pratijanmāvadhiḥ prabhuḥ 35
35. kadācit kānanam kārṣṇyam kālam kamalakuḍmalam
anyāni anyāni anekāni pratijanmāvadhiḥ prabhuḥ
35. prabhuḥ kadācit kānanam kārṣṇyam kadācit kālam
kamalakuḍmalam anyāni anyāni anekāni pratijanmāvadhiḥ
35. (The Lord manifests) sometimes as a dark forest, sometimes as a dark lotus bud, and many, many other forms. The Lord (prabhu) manifests them throughout countless births.
कल्पयन्पालयत्येष नानारूपाणि हेलया ।
तत्रेदंप्रथमत्वेन यदैष ब्रह्मणः पदात् ॥ ३६ ॥
kalpayanpālayatyeṣa nānārūpāṇi helayā ,
tatredaṃprathamatvena yadaiṣa brahmaṇaḥ padāt 36
36. kalpayan pālayati eṣaḥ nānārūpāṇi helayā tatra
idamprathamatvena yadā eṣaḥ brahmaṇaḥ padāt
36. eṣaḥ (prabhuḥ) helayā nānārūpāṇi kalpayan pālayati.
tatra yadā eṣaḥ brahmaṇaḥ padāt idampraṭhamatvena.
.
.
36. Thus, He, playfully creating and protecting these various forms, there, as the very first instance, when He from Brahmā's (brahmaṇaḥ) abode...
अवतीर्णस्तदाऽज्ञानात्तथैव सुखमस्मृतम् ।
गर्भनिद्राव्यपगमे वपुः पश्यति भास्वरम् ॥ ३७ ॥
avatīrṇastadā'jñānāttathaiva sukhamasmṛtam ,
garbhanidrāvyapagame vapuḥ paśyati bhāsvaram 37
37. avatīrṇaḥ tadā ajñānāt tathaiva sukham asmṛtam
garbhanidrāvyapagame vapuḥ paśyati bhāsvaram
37. yadā eṣaḥ (prabhuḥ) brahmaṇaḥ padāt avatīrṇaḥ,
tadā ajñānāt tathaiva sukham asmṛtam (abhavat).
garbhanidrāvyapagame (saḥ) bhāsvaram vapuḥ paśyati.
37. ...descended, then, due to ignorance, happiness was likewise forgotten. Upon the cessation of the slumber of the womb, he sees a dazzling body.
प्राणापानप्रवाहाढ्यं द्रव्यैरिव विनिर्मितम् ।
रोमकोटिभिराकीर्णं द्वात्रिंशद्दशनान्वितम् ॥ ३८ ॥
prāṇāpānapravāhāḍhyaṃ dravyairiva vinirmitam ,
romakoṭibhirākīrṇaṃ dvātriṃśaddaśanānvitam 38
38. prāṇāpānapravāhāḍhyam dravyaiḥ iva vinirmitam
romakoṭibhiḥ ākīrṇam dvātriṃśat daśanānvitam
38. prāṇāpānapravāhāḍhyam dravyaiḥ iva vinirmitam
romakoṭibhiḥ ākīrṇam dvātriṃśat daśanānvitam
38. Abundant with the currents of the life-breath (prāṇa) and downward-moving breath (apāna), as though fashioned from various materials. It is covered with tens of millions of hairs and endowed with thirty-two teeth.
त्रिस्थूणं पञ्चदैवत्यमधश्चरणलाञ्छितम् ।
पञ्चभागं नवद्वारं त्वग्लेपमसृणाङ्गकम् ॥ ३९ ॥
tristhūṇaṃ pañcadaivatyamadhaścaraṇalāñchitam ,
pañcabhāgaṃ navadvāraṃ tvaglepamasṛṇāṅgakam 39
39. tristhūṇam pañcadaivatyam adhaḥ caraṇalāñchitam
pañcabhāgam navadvāram tvaglepam asṛṇāṅgakam
39. tristhūṇam pañcadaivatyam adhaḥ caraṇalāñchitam
pañcabhāgam navadvāram tvaglepam asṛṇāṅgakam
39. Possessing three pillars, associated with five deities, and marked by feet below. It has five sections, nine doors, and its limbs are smooth from a coating of skin.
युक्तमङ्गुलिविंशत्या नखविंशतिलाञ्छितम् ।
द्विबाहुं द्विस्तनं द्व्यक्षं बह्वक्षिभुजमेव च ॥ ४० ॥
yuktamaṅguliviṃśatyā nakhaviṃśatilāñchitam ,
dvibāhuṃ dvistanaṃ dvyakṣaṃ bahvakṣibhujameva ca 40
40. yuktam aṅguliviṃśatyā nakhaviṃśatilāñchitam
dvibāhum dvistanam dvyakṣam bahvakṣibhujam eva ca
40. yuktam aṅguliviṃśatyā nakhaviṃśatilāñchitam
dvibāhum dvistanam dvyakṣam bahvakṣibhujam eva ca
40. Equipped with twenty fingers, marked with twenty nails. It has two arms, two breasts, two eyes, and also possesses many eyes and arms (bahvakṣibhuja).
नीडं चित्तविहङ्गस्य नीडं मन्मथभोगिनः ।
तृष्णापिशाच्या निलयं जीवकेसरिकन्दरम् ॥ ४१ ॥
nīḍaṃ cittavihaṅgasya nīḍaṃ manmathabhoginaḥ ,
tṛṣṇāpiśācyā nilayaṃ jīvakesarikandaram 41
41. nīḍam cittavihagasya nīḍam manmathabhoginaḥ
tṛṣṇāpiśācyāḥ nilayam jīvakesarikandaram
41. nīḍam cittavihagasya nīḍam manmathabhoginaḥ
nilayam tṛṣṇāpiśācyāḥ jīvakesarikandaram
41. It is a nest for the bird of consciousness (citta), a dwelling for the serpent of desire (manmatha). It is the abode of the ogress of craving (tṛṣṇā), and a cave for the lion of life (jīva-kesari).
अभिमानगजालानं मानसाम्भोजशोभितम् ।
अथालोच्य वपुर्ब्रह्मा कान्तमात्मीयमुत्तमम् ॥ ४२ ॥
abhimānagajālānaṃ mānasāmbhojaśobhitam ,
athālocya vapurbrahmā kāntamātmīyamuttamam 42
42. abhimānagajālānam mānasāmbhojaśobhitam atha
ālocya vapuḥ brahmā kāntam ātmīyam uttamam
42. Then, Brahmā, having contemplated his own supreme and beloved form (vapur), which was like a tethering post for the elephant of ego (ahaṅkāra) and adorned with the lotus of the mind (manas)...
चिन्तयामास भगवांस्त्रिकालामलदर्शनः ।
अस्मिन्नाकाशकुहरे तते मधुपलाञ्छिते ॥ ४३ ॥
cintayāmāsa bhagavāṃstrikālāmaladarśanaḥ ,
asminnākāśakuhare tate madhupalāñchite 43
43. cintayāmāsa bhagavān trikālāmaladarśanaḥ
asmin ākāśakuhare tate madhupalāñchite
43. The revered one (Bhagavān), whose pure vision encompassed the three times, pondered, 'In this vast cosmic void, marked by Madhu's remains...
अदृष्टपारपर्यन्ते प्रथमं किमभूदिति ।
इतिचिन्तितवान्ब्रह्मासद्योजातोऽमलात्मदृक् ॥ ४४ ॥
adṛṣṭapāraparyante prathamaṃ kimabhūditi ,
iticintitavānbrahmāsadyojāto'malātmadṛk 44
44. adṛṣṭapāraparyante prathamam kim abhūt iti
iti cintitavān brahmā sadyojātaḥ amalātmadṛk
44. ...whose shores and ends were unseen, 'What existed first?' Thus contemplated Brahmā, the newly-born one, who possessed pure insight into the self (ātman).
अपश्यत्सर्गवृन्दानि समतीतान्यनेकशः ।
अथ सस्मार सकलान्सर्वान्धर्मगणान्क्रमात् ॥ ४५ ॥
apaśyatsargavṛndāni samatītānyanekaśaḥ ,
atha sasmāra sakalānsarvāndharmagaṇānkramāt 45
45. apaśyat sargavṛndāni samatītāni anekaśaḥ atha
sasmāra sakalān sarvān dharmagaṇān kramāt
45. He perceived many multitudes of past creations. Then, in succession, he remembered all the collections of natural laws (dharma).
वसन्तः कुसुमानीव वेदानादाय संस्तुतान् ।
लीलया कल्पयामास चित्रसंकल्पजाः प्रजाः ॥ ४६ ॥
vasantaḥ kusumānīva vedānādāya saṃstutān ,
līlayā kalpayāmāsa citrasaṃkalpajāḥ prajāḥ 46
46. vasantaḥ kusumānī iva vedān ādāya saṃstutān
līlayā kalpayām āsa citra-saṃkalpa-jāḥ prajāḥ
46. saḥ vasantaḥ kusumānī iva saṃstutān vedān ādāya
līlayā citra-saṃkalpa-jāḥ prajāḥ kalpayām āsa
46. Like spring playfully brings forth flowers, [Brahma] took the praised Vedas and created beings born of diverse intentions.
नानाचारसमाचारं गन्धर्वनगरे यथा ।
तासां स्वर्गापवर्गार्थं धर्मकामार्थसिद्धये ॥ ४७ ॥
nānācārasamācāraṃ gandharvanagare yathā ,
tāsāṃ svargāpavargārthaṃ dharmakāmārthasiddhaye 47
47. nānā-ācāra-samācāram gandharva-nagare yathā tāsām
svarga-apavarga-artham dharma-kāma-artha-siddhaye
47. tāsām svarga-apavarga-artham dharma-kāma-artha-siddhaye
nānā-ācāra-samācāram gandharva-nagare yathā
47. For those [beings], for the sake of heaven and final liberation (mokṣa), and for the accomplishment of righteousness (dharma), pleasure, and material prosperity, [he fashioned] diverse customs and practices, just like in an illusory city (gandharvanagara).
अनन्तानि विचित्राणि शास्त्राणि समकल्पयत् ।
दृष्टिरेवमियं राम सर्गेऽस्मिन्स्थितिमागता ।
विरिञ्चिरूपान्मनसः पुष्पलक्ष्मीर्मधोरिव ॥ ४८ ॥
anantāni vicitrāṇi śāstrāṇi samakalpayat ,
dṛṣṭirevamiyaṃ rāma sarge'sminsthitimāgatā ,
viriñcirūpānmanasaḥ puṣpalakṣmīrmadhoriva 48
48. anantāni vicitrāṇi śāstrāṇi
samakalpayat dṛṣṭiḥ evam iyam rāma sarge
asmin sthitim āgatā viriñci-rūpāt
manasaḥ puṣpa-lakṣmīḥ madhoḥ iva
48. [saḥ] anantāni vicitrāṇi śāstrāṇi samakalpayat.
rāma,
asmin sarge iyam dṛṣṭiḥ evam sthitim āgatā,
viriñci-rūpāt manasaḥ madhoḥ puṣpa-lakṣmīḥ iva
48. He then created countless and diverse scriptures. O Rama, this very outlook attained stability in this creation, just as the blossoming beauty of spring (madhu) emerges from the mind of Brahma (Virinci).
विविधविरचनैः क्रियाविलासैः कमलजरूपधरेण चेतसैव ।
रघुसुत परिकल्पनेन नीता स्थितिमतुलां जगतीह सर्गलक्ष्मीः ॥ ४९ ॥
vividhaviracanaiḥ kriyāvilāsaiḥ kamalajarūpadhareṇa cetasaiva ,
raghusuta parikalpanena nītā sthitimatulāṃ jagatīha sargalakṣmīḥ 49
49. vividha-viracanaiḥ kriyā-vilāsaiḥ
kamalaja-rūpa-dhareṇa cetasā eva
raghusuta parikalpanena nītā
sthitim atulām jagati iha sarga-lakṣmīḥ
49. raghusuta,
iha jagati vividha-viracanaiḥ kriyā-vilāsaiḥ kamalaja-rūpa-dhareṇa cetasā eva parikalpanena sarga-lakṣmīḥ atulām sthitim nītā
49. O son of Raghu (Rama), through diverse creations and playful activities, by the mind itself, which assumed the form of Brahma (Kamalaja), the glory of creation (sarga) in this world was brought to an incomparable state.

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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

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 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 (current chapter) 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