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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-59

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श्रीवसिष्ठ उवाच ।
अन्नपानाङ्गनासङ्गादृते नास्तीह किंचन ।
शुभमस्त्विति संवादि महान्किमिव वाञ्छतु ॥ १ ॥
śrīvasiṣṭha uvāca ,
annapānāṅganāsaṅgādṛte nāstīha kiṃcana ,
śubhamastviti saṃvādi mahānkimiva vāñchatu 1
1. śrī vasiṣṭha uvāca annapānāṅganāsaṅgāt ṛte na asti iha
kiñcana śubham astu iti saṃvādi mahān kim iva vāñchatu
1. śrī vasiṣṭha uvāca iha annapānāṅganāsaṅgāt ṛte kiñcana
na asti mahān śubham astu iti saṃvādi kim iva vāñchatu
1. Śrī Vasiṣṭha said: Apart from the attachment to food, drink, and women, there is nothing substantial here. What does a great soul (mahān) truly desire when one merely says, "May there be auspiciousness"?
तिर्यञ्चः पशवो मूढा ये न तुष्यन्त्यसाधवः ।
भोगैः कृपणसर्वस्वैरादिमध्यान्तपेलवैः ॥ २ ॥
tiryañcaḥ paśavo mūḍhā ye na tuṣyantyasādhavaḥ ,
bhogaiḥ kṛpaṇasarvasvairādimadhyāntapelavaiḥ 2
2. tirañcaḥ paśavaḥ mūḍhāḥ ye na tuṣyanti asādhavaḥ
bhogaiḥ kṛpaṇasarvasvaiḥ ādimadhyāntapelavaiḥ
2. ye tirañcaḥ mūḍhāḥ paśavaḥ asādhavaḥ ādimadhyāntapelavaiḥ
kṛpaṇasarvasvaiḥ bhogaiḥ na tuṣyanti
2. Animals, foolish beasts, and the wicked, who are never satisfied by transient pleasures (bhoga) that are the be-all and end-all for the miserable, and which are inherently frail in their beginning, middle, and end.
विश्वासं यान्ति ये लोके तैरलं नरगर्दभैः ।
इतः केशा इतो रक्तमितीयं प्रमदातनुः ॥ ३ ॥
viśvāsaṃ yānti ye loke tairalaṃ naragardabhaiḥ ,
itaḥ keśā ito raktamitīyaṃ pramadātanuḥ 3
3. viśvāsam yānti ye loke taiḥ alam naragardabhaiḥ
itaḥ keśāḥ itaḥ raktam iti iyam pramadātanuḥ
3. ye loke viśvāsam yānti,
taiḥ naragardabhaiḥ alam iyam pramadātanuḥ itaḥ keśāḥ itaḥ raktam iti
3. Enough with those men-asses who place their trust in this world! This woman's body is nothing but hair here, blood there.
एतया तोषमायान्ति सारमेया न मानवाः ।
मृन्महीदारुतरवो देहा मांसमया अपि ॥ ४ ॥
etayā toṣamāyānti sārameyā na mānavāḥ ,
mṛnmahīdārutaravo dehā māṃsamayā api 4
4. etayā toṣam āyānti sārameyāḥ na mānavāḥ
mṛnmahīdārutaravaḥ dehāḥ māṃsamayāḥ api
4. sārameyāḥ etayā toṣam āyānti,
mānavāḥ na dehāḥ mṛnmahīdārutaravaḥ api māṃsamayāḥ
4. Only dogs, not human beings, find satisfaction in this (body). Bodies are like mere clay, earth, wood, or trees; they too are made of flesh.
अधो भूरम्बरं पृष्ठे किमपूर्वं सुखाय तु ।
मात्रास्पर्शानुसारिण्यो विवेकपदभङ्गुराः ॥ ५ ॥
adho bhūrambaraṃ pṛṣṭhe kimapūrvaṃ sukhāya tu ,
mātrāsparśānusāriṇyo vivekapadabhaṅgurāḥ 5
5. adhaḥ bhūḥ ambaram pṛṣṭhe kim apūrvam sukhāya
tu mātrāsparśānuśāriṇyaḥ vivekapadabhaṅgurāḥ
5. bhūḥ adhaḥ,
ambaram pṛṣṭhe.
sukhāya kim tu apūrvam? mātrāsparśānuśāriṇyaḥ vivekapadabhaṅgurāḥ (bhavanti).
5. The earth is below, the sky is above. What truly new happiness is there indeed? Experiences that arise from sensory contact are fragile and crumble when confronted by discrimination (viveka).
मोहायैवापरामृष्टाः सकला लोकसंविदः ।
सर्वस्या एव पर्यन्ते सुखाशायाश्च संस्थितम् ॥ ६ ॥
mohāyaivāparāmṛṣṭāḥ sakalā lokasaṃvidaḥ ,
sarvasyā eva paryante sukhāśāyāśca saṃsthitam 6
6. moahāya eva aparamṛṣṭāḥ sakalāḥ lokasaṃvidaḥ
sarvasyāḥ eva paryante sukhāśāyāḥ ca saṃsthitam
6. sakalāḥ lokasaṃvidaḥ moahāya eva aparamṛṣṭāḥ (santi).
ca sarvasyāḥ sukhāśāyāḥ eva paryante (mohaḥ) saṃsthitam (asti).
6. All worldly perceptions remain unexamined solely for the sake of delusion (moha). And when all hope for happiness comes to an end, (this very delusion) is firmly established.
मालिन्यं दुःखमप्येवं ज्वालाया इव कज्जलम् ।
आगमापायिनोऽनित्या मनःषष्ठेन्द्रियक्रियाः ॥ ७ ॥
mālinyaṃ duḥkhamapyevaṃ jvālāyā iva kajjalam ,
āgamāpāyino'nityā manaḥṣaṣṭhendriyakriyāḥ 7
7. mālinyam duḥkham api evam jvālāyāḥ iva kajjalam
āgamāpāyinaḥ anityāḥ manaḥṣaṣṭhendriyakriyāḥ
7. mālinyam duḥkham api evam jvālāyāḥ kajjalam iva (bhavati).
manaḥṣaṣṭhendriyakriyāḥ āgamāpāyinaḥ anityāḥ (ca santi).
7. Impurity, which is indeed suffering, is thus like soot from a flame. The activities of the mind and the other five senses are transient and impermanent.
लता नागेन्द्रमृदिता धारयन्ति न संपदः ।
पुत्रिका रक्तमांसस्य कान्तेयमिति सादरम् ॥ ८ ॥
latā nāgendramṛditā dhārayanti na saṃpadaḥ ,
putrikā raktamāṃsasya kānteyamiti sādaram 8
8. latāḥ nāgendramṛditāḥ dhārayanti na sampadaḥ
putrikā raktamāṃsasya kāntā iyam iti sādaram
8. nāgendramṛditāḥ latāḥ sampadaḥ na dhārayanti.
iyam raktamāṃsasya putrikā (eva),
(tathāpi) 'kāntā' iti sādaram (manyate).
8. Creepers crushed by a mighty elephant do not retain their prosperity. (Yet, people fondly regard) this doll of blood and flesh, thinking 'This is my beloved,' with great affection.
स्वदेहनाम्नाऽस्थिचये श्लिष्यते मोहकक्रमः ।
सर्वं सत्यमिदं राम स्थिरमज्ञस्य तुष्टये ॥ ९ ॥
svadehanāmnā'sthicaye śliṣyate mohakakramaḥ ,
sarvaṃ satyamidaṃ rāma sthiramajñasya tuṣṭaye 9
9. svadehanāmnā asthicaye śliṣyate mohakakramaḥ
sarvam satyam idam rāma sthiram ajñasya tuṣṭaye
9. rāma ajñasya tuṣṭaye svadehanāmnā asthicaye mohakakramaḥ śliṣyate.
idam sarvam satyam sthiram.
9. A deluding process (mohaka-kramaḥ) clings to the heap of bones known by one's own body-name. All this appears real and permanent, O Rama, for the satisfaction of the ignorant.
ज्ञस्यास्थैर्यमसत्यं च जगद्राम न तुष्टये ।
अभुक्तेऽपि विषा यैषा विषमूर्च्छां प्रयच्छति ॥ १० ॥
jñasyāsthairyamasatyaṃ ca jagadrāma na tuṣṭaye ,
abhukte'pi viṣā yaiṣā viṣamūrcchāṃ prayacchati 10
10. jñasya asthairyam asatyam ca jagat rāma na tuṣṭaye
abhukte api viṣā yā eṣā viṣamūrcchām prayacchati
10. rāma,
jñasya jagat asthairyam asatyam ca na tuṣṭaye.
yā eṣā viṣā abhukte api viṣamūrcchām prayacchati.
10. For the discerning (jñānin), O Rama, this world (jagat) is impermanent and unreal, and thus does not lead to satisfaction. It is like a poison that, even without being consumed, causes a deadly stupor.
तां परित्यज्य भोगास्थां स्वात्मैकत्वगतिं भज ।
अनात्ममयभावेन चित्तं स्थितिमुपागतम् ।
यदा तदैतदाजातं जगज्जालमसन्मयम् ॥ ११ ॥
tāṃ parityajya bhogāsthāṃ svātmaikatvagatiṃ bhaja ,
anātmamayabhāvena cittaṃ sthitimupāgatam ,
yadā tadaitadājātaṃ jagajjālamasanmayam 11
11. tām parityajya bhogāsthām
svātmaikatvagatim bhaja anātmayamayabhāvena
cittam sthitim upāgatam yadā tadā
etat ājātam jagajjālam asanmayam
11. tām bhogāsthām parityajya svātmaikatvagatim bhaja.
yadā anātmayamayabhāvena cittam sthitim upāgatam tadā etat ājātam jagajjālam asanmayam.
11. Abandon that attachment to worldly enjoyments and seek the path to oneness with one's own self (ātman). When the mind (citta) attains stability through the realization of its non-identification with what is not the self (anātman), then this entire network of the world (jagat) is seen as unreal.
वासनावशतो ब्रह्ममनसा कल्पितं वपुः ।
तेजसा श्रितकुड्येन हेमाभत्वमिवात्मनः ॥ १२ ॥
vāsanāvaśato brahmamanasā kalpitaṃ vapuḥ ,
tejasā śritakuḍyena hemābhatvamivātmanaḥ 12
12. vāsanā vaśataḥ brahmamanasā kalpitam vapuḥ
tejasā śritakuḍyena hemaābhatvam iva ātmanaḥ
12. brahmamanasā vāsanāvaśataḥ kalpitam vapuḥ.
iva tejasā śritakuḍyena ātmanaḥ hemaābhatvam.
12. Due to the power of latent impressions (vāsanā), a body (vapus) is imagined by the cosmic mind (brahman-manas), just as the self (ātman) appears to acquire a golden hue by means of a wall permeated with light.
श्रीराम उवाच ।
वैरिञ्चपदमासाद्य मनो ब्रह्मन्महामते ।
इदं जगत्सुघनतां कथमानयति क्रमात् ॥ १३ ॥
śrīrāma uvāca ,
vairiñcapadamāsādya mano brahmanmahāmate ,
idaṃ jagatsughanatāṃ kathamānayati kramāt 13
13. śrīrāmaḥ uvāca vairiñcapadam āsādya manaḥ brahman
mahāmate idam jagat sughanatām katham ānayati kramāt
13. śrīrāmaḥ uvāca brahman mahāmate manaḥ vairiñcapadam
āsādya idam jagat sughanatām katham kramāt ānayati
13. Śrī Rāma said: O Brahmā, O great-minded one, how does the mind (manas), after attaining the state of Brahmā (brahman), gradually bring this world into a state of great solidity?
श्रीवसिष्ठ उवाच ।
गर्भतल्पात्समुत्थाय पद्मजः प्रथमः शिशुः ।
ब्रह्मेति शब्दमकरोद्ब्रह्मा तेन स उच्यते ॥ १४ ॥
śrīvasiṣṭha uvāca ,
garbhatalpātsamutthāya padmajaḥ prathamaḥ śiśuḥ ,
brahmeti śabdamakarodbrahmā tena sa ucyate 14
14. śrīvasiṣṭhaḥ uvāca garbhatalpāt samutthāya padmajaḥ prathamaḥ
śiśuḥ brahma iti śabdam akarot brahmā tena saḥ ucyate
14. śrīvasiṣṭhaḥ uvāca garbhatalpāt samutthāya prathamaḥ śiśuḥ
padmajaḥ brahma iti śabdam akarot tena saḥ brahmā ucyate
14. Śrī Vasiṣṭha said: Having arisen from the womb-bed, the lotus-born (padmaja) first child uttered the word 'Brahma'; therefore, he is called Brahmā.
संकल्पजालरूपस्य मनसा कल्पिताकृतेः ।
अकरोत्तस्य संकल्पलक्ष्मीः पदमथोत्तरे ॥ १५ ॥
saṃkalpajālarūpasya manasā kalpitākṛteḥ ,
akarottasya saṃkalpalakṣmīḥ padamathottare 15
15. saṅkalpajālarūpasya manasā kalpitākṛteḥ akarot
tasya saṅkalpalakṣmīḥ padam atha uttare
15. manasā saṅkalpajālarūpasya kalpitākṛteḥ tasya
saṅkalpalakṣmīḥ atha uttare padam akarot
15. For him, whose form is a web of volitions (saṅkalpa) and whose shape is conceived by the mind (manas), the splendor of his volition (saṅkalpa) then created an abode in the higher realm.
ततः संकल्पयामास पूर्वं तेजो महाप्रभम् ।
शरदन्ते लताचक्रचक्रीकृतदिगन्तरम् ॥ १६ ॥
tataḥ saṃkalpayāmāsa pūrvaṃ tejo mahāprabham ,
śaradante latācakracakrīkṛtadigantaram 16
16. tataḥ saṅkalpayāmāsa pūrvam tejaḥ mahāprabham
śaradante latācakracakrīkṛtadigantaram
16. tataḥ pūrvam saṅkalpayāmāsa śaradante
latācakracakrīkṛtadigantaram mahāprabham tejaḥ
16. Thereafter, he first willed a greatly resplendent light (tejas), which, at the end of autumn, made all directions appear as if encircled by wheels of creepers.
पक्षप्रतिमनिस्यूतकर्मणातिगुणाक्षरम् ।
पुञ्जपिञ्जरपर्यन्तं हेमज्ञाननिभाम्बरम् ॥ १७ ॥
pakṣapratimanisyūtakarmaṇātiguṇākṣaram ,
puñjapiñjaraparyantaṃ hemajñānanibhāmbaram 17
17. pakṣapratimanisyūtakarmaṇā atiguṇākṣaram
puñjapiñjaraparyantam hemajñānanibhāmbaram
17. pakṣapratimanisyūtakarmaṇā atiguṇākṣaram
puñjapiñjaraparyantam hemajñānanibhāmbaram
17. Whose actions are interwoven like wings, possessing supreme, imperishable qualities. Its borders are a multitude of tawny-red, and its raiment resembles golden knowledge.
जालहेमलताजालजटालनिजमन्दिरम् ।
कचत्प्रसरदुद्यानाकारकुण्डलमण्डितम् ॥ १८ ॥
jālahemalatājālajaṭālanijamandiram ,
kacatprasaradudyānākārakuṇḍalamaṇḍitam 18
18. jālahemalatājālajaṭālanijamandiram
kacatprasaradudyānākārakuṇḍalamaṇḍitam
18. jālahemalatājālajaṭālanijamandiram
kacatprasaradudyānākārakuṇḍalamaṇḍitam
18. Whose own abode is a tangled network of golden creepers, and who is adorned with earrings shaped like glittering, spreading gardens.
तं शरीरं मनस्तस्मिंस्ततस्तेजसि भास्वरे ।
आत्माकारसमाकारं भास्वरं समकल्पयत् ॥ १९ ॥
taṃ śarīraṃ manastasmiṃstatastejasi bhāsvare ,
ātmākārasamākāraṃ bhāsvaraṃ samakalpayat 19
19. tam śarīram manaḥ tasmin tataḥ tejasi bhāsvare
ātmākārasamākāram bhāsvaram samakalpayat
19. manaḥ tasmin tataḥ bhāsvare tejasi
ātmākārasamākāram bhāsvaram tam śarīram samakalpayat
19. The mind conceived that shining body, which was of a form similar to the form of the self (ātman), within that radiant light (tejas).
स ततस्तेजसस्तस्मादभ्युदेति दिवाकरः ।
जालमण्डलमध्यस्थो ज्वलत्कनककुण्डलः ॥ २० ॥
sa tatastejasastasmādabhyudeti divākaraḥ ,
jālamaṇḍalamadhyastho jvalatkanakakuṇḍalaḥ 20
20. saḥ tataḥ tejasaḥ tasmāt abhyudeti divākaraḥ
jālamaṇḍalamadhyasthaḥ jvalatkanakakuṇḍalaḥ
20. saḥ divākaraḥ tataḥ tasmāt tejasaḥ
jālamaṇḍalamadhyasthaḥ jvalatkanakakuṇḍalaḥ abhyudeti
20. From that radiant light (tejas), the sun (divākara) rises, situated within a network sphere, with glittering golden earrings.
ज्वलज्जटाभारधरोपान्तविस्फारपावकः ।
ज्वालाविशालावयवः पूरिताकाशमण्डलः ॥ २१ ॥
jvalajjaṭābhāradharopāntavisphārapāvakaḥ ,
jvālāviśālāvayavaḥ pūritākāśamaṇḍalaḥ 21
21. jvalajjaṭābhāradharopāntavisphārapāvakaḥ
jvālāviśālāvayavaḥ pūritākāśamaṇḍalaḥ
21. jvalajjaṭābhāradharopāntavisphārapāvakaḥ
jvālāviśālāvayavaḥ pūritākāśamaṇḍalaḥ
21. He bore a mass of blazing matted hair, and from his vicinity, fire spread intensely. His vast form was made of flames, filling the entire sphere of the sky.
अथ ब्रह्मा महाबुद्धिरन्यास्तास्तेजसः कलाः ।
अपाल्य यदसद्ब्रह्मा तरङ्गानिव सागरः ॥ २२ ॥
atha brahmā mahābuddhiranyāstāstejasaḥ kalāḥ ,
apālya yadasadbrahmā taraṅgāniva sāgaraḥ 22
22. atha brahmā mahābuddhiḥ anyāḥ tāḥ tejasaḥ kalāḥ
apālya yat asat brahmā taraṅgān iva sāgaraḥ
22. atha mahābuddhiḥ brahmā tejasaḥ anyāḥ tāḥ kalāḥ
apālya yat asat brahmā sāgaraḥ taraṅgān iva
22. Then, Brahma (brahmā), the great-minded, failed to control those other emanations of his splendor (tejas), which were beyond his grasp, just as an ocean does not restrain its waves.
तेऽपि संकल्पसंप्राप्तसिद्धयः समशक्तयः ।
यथासंकल्पितं वस्तु क्षणाद्दृष्ट्वापुरग्रतः ॥ २३ ॥
te'pi saṃkalpasaṃprāptasiddhayaḥ samaśaktayaḥ ,
yathāsaṃkalpitaṃ vastu kṣaṇāddṛṣṭvāpuragrataḥ 23
23. te api saṅkalpasaṃprāptasiddhayaḥ samaśaktayaḥ
yathāsaṅkalpitam vastu kṣaṇāt dṛṣṭvā āpuḥ agrataḥ
23. te api saṅkalpasaṃprāptasiddhayaḥ samaśaktayaḥ
kṣaṇāt yathāsaṅkalpitam vastu agrataḥ dṛṣṭvā āpuḥ
23. Those (beings) also, having attained their accomplishments through resolve (saṅkalpa) and possessing equal powers (śakti), instantly perceived the intended object before them and obtained it.
संकल्पयन्तो यान्यांस्ते नानाभूतगणान्बहून् ।
भूतेष्वन्यांस्तु तेष्वन्यांस्तेष्वन्यान्विविधानपि ॥ २४ ॥
saṃkalpayanto yānyāṃste nānābhūtagaṇānbahūn ,
bhūteṣvanyāṃstu teṣvanyāṃsteṣvanyānvividhānapi 24
24. saṅkalpayantaḥ yān yān te nānābhūtagaṇān bahūn
bhūteṣu anyān tu teṣu anyān teṣu anyān vividhān api
24. te saṅkalpayantaḥ yān yān bahūn nānābhūtagaṇān tu
bhūteṣu anyān teṣu anyān teṣu api vividhān anyān
24. They, conceiving by their resolve (saṅkalpa), created many diverse hosts of beings. Then, among those beings, they created others; among those (new ones), still others; and among those (subsequent ones), even more diverse beings.
संस्मृत्य वेदांस्तदनु यज्ञक्रमगुणान्बहून् ।
जगद्ग्रहादयं ब्रह्मा मर्यादां समकल्पयत् ॥ २५ ॥
saṃsmṛtya vedāṃstadanu yajñakramaguṇānbahūn ,
jagadgrahādayaṃ brahmā maryādāṃ samakalpayat 25
25. saṃsmṛtya vedān tadanu yajñakramaguṇān bahūn
jagadgrahāt ayam brahmā maryādām samakalpayat
25. ayam brahmā vedān tadanu bahūn yajñakramaguṇān
saṃsmṛtya jagadgrahāt maryādām samakalpayat
25. Recalling the Vedas (Veda) and subsequently the many inherent qualities of the sacrificial (yajña) procedures, this Brahma established the guiding principles (maryādā) for the governance of the world.
ब्राह्मं रूपमुपादाय मनोनाम महद्वपुः ।
तनोतीत्थमिमां दृष्टिं भूतसंततिसंकुलाम् ॥ २६ ॥
brāhmaṃ rūpamupādāya manonāma mahadvapuḥ ,
tanotītthamimāṃ dṛṣṭiṃ bhūtasaṃtatisaṃkulām 26
26. brāhmaṃ rūpam upādāya manonāma mahat vapuḥ
tanoti ittham imām dṛṣṭim bhūtasaṃtatisamkulām
26. upādāya brāhmaṃ rūpam manonāma mahat vapuḥ saḥ
ittham bhūtasaṃtatisamkulām imām dṛṣṭim tanoti
26. Assuming a divine form, a magnificent body named Manu, he thus expands this perspective (dṛṣṭi), which is crowded with a multitude of beings.
समुद्राचलवृक्षाढ्यां कृतलोकोत्तरक्रमाम् ।
मेरुभूपीठदिक्कुञ्जजटालोदरमण्डलाम् ॥ २७ ॥
samudrācalavṛkṣāḍhyāṃ kṛtalokottarakramām ,
merubhūpīṭhadikkuñjajaṭālodaramaṇḍalām 27
27. samudrācalavṛkṣāḍhyām kṛtalokottarakramām
merubhūpīṭhadikkuñjajaṭālodaramaṇḍalām
27. samudrācalavṛkṣāḍhyām kṛtalokottarakramām
merubhūpīṭhadikkuñjajaṭālodaramaṇḍalām
27. Which is rich in oceans, mountains, and trees; whose established cosmic order (krama) transcends the worlds; and whose inner region is densely covered with groves extending to the cardinal directions of Mount Meru's base.
सुखदुःखजराजन्ममरणस्वाधिबोधिताम् ।
रागद्वेषमयोद्विग्नां गुणत्रयमयात्मिकाम् ॥ २८ ॥
sukhaduḥkhajarājanmamaraṇasvādhibodhitām ,
rāgadveṣamayodvignāṃ guṇatrayamayātmikām 28
28. sukhaduḥkhajarājanmamaraṇasvādhibodhitām
rāgadveṣamayodvignām guṇatrayamayātmakām
28. sukhaduḥkhajarājanmamaraṇasvādhibodhitām
rāgadveṣamayodvignām guṇatrayamayātmakām
28. Which is characterized by the inherent experience of joy, sorrow, old age, birth, and death; agitated by attachment and aversion; and whose very essence (ātman) is composed of the three qualities (guṇa).
मनोहस्तैर्विरिंचोत्थैर्यद्यथा कल्पितं पुरा ।
तत्तथैवाखिलं द्रष्टुं दृश्यतेऽद्यापि मायया ॥ २९ ॥
manohastairviriṃcotthairyadyathā kalpitaṃ purā ,
tattathaivākhilaṃ draṣṭuṃ dṛśyate'dyāpi māyayā 29
29. manohastaiḥ viriṃcotthaiḥ yat yathā kalpitaṃ purā |
tat tathā eva akhilaṃ draṣṭuṃ dṛśyate adyāpi māyayā
29. purā viriṃcotthaiḥ manohastaiḥ yat yathā kalpitaṃ,
tat akhilaṃ tathā eva adyāpi māyayā draṣṭuṃ dṛśyate
29. Whatever was once created by the mind, as if by the hands of Brahmā (Viriñca), all that is still seen today, appearing as real due to illusion (māyā).
इत्थं सर्वेषु भूतेषु केषुचित्त्वथवा पुनः ।
संकल्पयति संसारं परं पश्यति चित्स्थितम् ॥ ३० ॥
itthaṃ sarveṣu bhūteṣu keṣucittvathavā punaḥ ,
saṃkalpayati saṃsāraṃ paraṃ paśyati citsthitam 30
30. itthaṃ sarveṣu bhūteṣu keṣucit tu athavā punaḥ
| saṃkalpayati saṃsāraṃ paraṃ paśyati citsthitam
30. itthaṃ sarveṣu bhūteṣu,
athavā punaḥ keṣucit tu,
saṃsāraṃ saṃkalpayati; (atha ca) citsthitam paraṃ paśyati
30. Thus, one (the mind) either projects the cycle of transmigration (saṃsāra) onto all beings, or again, onto some. Yet, one perceives the supreme (reality) as abiding in consciousness (cit).
मोह एवंमयो मिथ्या जागतः स्थिरतां गतः ।
संकल्पनेन मनसा कल्पितोऽचिरतः स्वयम् ॥ ३१ ॥
moha evaṃmayo mithyā jāgataḥ sthiratāṃ gataḥ ,
saṃkalpanena manasā kalpito'cirataḥ svayam 31
31. mohaḥ evaṃmayaḥ mithyā jāgataḥ sthiratāṃ gataḥ
| saṃkalpanena manasā kalpitaḥ acirataḥ svayam
31. ayam evaṃmayaḥ mohaḥ mithyā jāgataḥ (san) sthiratāṃ gataḥ.
(sa ca) manasā saṃkalpanena acirataḥ svayam kalpitaḥ
31. This delusion (moha), which takes the form of 'this' (perceived reality), is falsely manifested, yet it has attained a semblance of stability. It was created spontaneously by the mind (manas) through its conceptualization (saṃkalpana) not long ago.
संकल्पवशतः सर्वाः प्रसवन्ति जगत्क्रियाः ।
संकल्पवशतो देवा निर्यान्ति नियतिस्थिताः ॥ ३२ ॥
saṃkalpavaśataḥ sarvāḥ prasavanti jagatkriyāḥ ,
saṃkalpavaśato devā niryānti niyatisthitāḥ 32
32. saṃkalpavaśataḥ sarvāḥ prasavanti jagatkriyāḥ
| saṃkalpavaśataḥ devāḥ niryānti niyatisthitāḥ
32. saṃkalpavaśataḥ sarvāḥ jagatkriyāḥ prasavanti.
(punaḥ) saṃkalpavaśataḥ niyatisthitāḥ devāḥ niryānti
32. All cosmic activities originate from the power of conceptualization (saṃkalpa). By the power of conceptualization (saṃkalpa), even the gods emerge, established in their fixed natural law (niyati).
कोपितायाः प्रजानाथैर्जगत्सृष्टेः कुलोद्भवः ।
ब्रह्मा संचिन्तयत्येष पद्मासनगतः प्रभुः ॥ ३३ ॥
kopitāyāḥ prajānāthairjagatsṛṣṭeḥ kulodbhavaḥ ,
brahmā saṃcintayatyeṣa padmāsanagataḥ prabhuḥ 33
33. kopitāyāḥ prajānāthaiḥ jagatsṛṣṭeḥ kulodbhavaḥ
brahmā saṃcintayati eṣaḥ padmāsanagataḥ prabhuḥ
33. eṣaḥ prabhuḥ brahmā padmāsanagataḥ prajānāthaiḥ
kopitāyāḥ jagatsṛṣṭeḥ kulodbhavaḥ saṃcintayati
33. This Lord Brahmā, born from the lineage of the world's creative power (śakti) - which was angered by the lords of beings (prajāpatis) - contemplates while seated on a lotus.
मनःस्पन्दनमात्रेण चित्रं चित्तं यदुत्थितम् ।
सृष्टिर्वा भोगिनी स्फारा व्यवहारविकारिणी ॥ ३४ ॥
manaḥspandanamātreṇa citraṃ cittaṃ yadutthitam ,
sṛṣṭirvā bhoginī sphārā vyavahāravikāriṇī 34
34. manaḥspandanamātreṇa citraṃ cittaṃ yat utthitam
sṛṣṭiḥ vā bhoginī sphārā vyavahāravikāriṇī
34. manaḥspandanamātreṇa yat citraṃ cittaṃ utthitam
vā sṛṣṭiḥ sphārā bhoginī vyavahāravikāriṇī
34. He contemplates that the variegated consciousness (citta) has arisen merely from the pulsation of the mind (manas); or rather, this vast creation (sṛṣṭi) is itself an enjoyer and causes changes in worldly activities.
रुद्रोपेन्द्रमहेन्द्राद्या शैलसागरसंकुला ।
पातालरोदोदिक्स्वर्गमार्गसंकटकोटरा ॥ ३५ ॥
rudropendramahendrādyā śailasāgarasaṃkulā ,
pātālarododiksvargamārgasaṃkaṭakoṭarā 35
35. rudropendramahendrādyāḥ śailasāgarasaṅkulā
pātālarododiksvaragamārgasaṅkaṭakoṭarā
35. rudropendramahendrādyāḥ śailasāgarasaṅkulā
pātālarododiksvaragamārgasaṅkaṭakoṭarā
35. [This creation is] headed by Rudra, Upendra, and Mahendra; filled with mountains and oceans; and possessing narrow, cavernous paths leading to the netherworlds, the two realms of earth and sky, the cardinal directions, and the heavens.
संकल्पजालमत्यन्तं मयेदमभितस्ततम् ।
अधुनाविरतोऽस्म्यस्माद्विकल्पोल्लासनक्रमात् ॥ ३६ ॥
saṃkalpajālamatyantaṃ mayedamabhitastatam ,
adhunāvirato'smyasmādvikalpollāsanakramāt 36
36. saṃkalpajālam atyantaṃ mayā idam abhitaḥ tatam
adhunā virataḥ asmi asmāt vikalpaullāsanatramāt
36. idam atyantaṃ saṃkalpajālam mayā abhitaḥ tatam
adhunā asmi asmāt vikalpaullāsanatramāt virataḥ
36. This extensive web of mental constructions (saṃkalpa) has been spread all around by me. Now, I have ceased from this process of manifesting distinctions (vikalpa).
इति निश्चित्य विरतः कल्पनानर्थसंकटात् ।
अनादिमत्परं ब्रह्म स्मरत्यात्मानमात्मना ॥ ३७ ॥
iti niścitya virataḥ kalpanānarthasaṃkaṭāt ,
anādimatparaṃ brahma smaratyātmānamātmanā 37
37. iti niścitya virataḥ kalpanānarthasaṅkaṭāt
anādimatparaṃ brahma smarati ātmānam ātmanā
37. iti niścitya kalpanānarthasaṅkaṭāt virataḥ
ātmanā anādimatparaṃ brahma ātmānam smarati
37. Having thus determined and freed himself from the distress of harmful imagination, he remembers the supreme, beginningless Brahman (brahman) as the self (ātman), through the self (ātman).
तमासाद्य तदाभासे पदे गलितमानसे ।
सुखं तिष्ठति शान्तात्मा तल्पेऽधः श्रमवानिव ॥ ३८ ॥
tamāsādya tadābhāse pade galitamānase ,
sukhaṃ tiṣṭhati śāntātmā talpe'dhaḥ śramavāniva 38
38. tam āsādya tadābhāse pade galitamānase sukham
tiṣṭhati śāntātmā talpe adhaḥ śramavān iva
38. tam āsādya galitamānase tadābhāse pade śāntātmā
sukham tiṣṭhati śramavān iva adhaḥ talpe
38. Having attained that (Brahman), in that radiant state where the mind (mānasa) has dissolved, the peaceful self (ātman) abides happily, like a weary person (śramavat) lying down on a bed.
निर्ममो निरहंकारः परां शान्तिमुपागतः ।
अविक्षुब्ध इवाम्भोधिरात्मनात्मनि तिष्ठति ॥ ३९ ॥
nirmamo nirahaṃkāraḥ parāṃ śāntimupāgataḥ ,
avikṣubdha ivāmbhodhirātmanātmani tiṣṭhati 39
39. nirmamaḥ nirahaṅkāraḥ parām śāntim upāgataḥ
avikṣubdhaḥ iva ambhodhiḥ ātmanā ātmani tiṣṭhati
39. nirmamaḥ nirahaṅkāraḥ parām śāntim upāgataḥ
avikṣubdhaḥ ambhodhiḥ iva ātmanā ātmani tiṣṭhati
39. Without possessiveness and free from ego (ahaṅkāra), having attained supreme peace, he abides in his own self (ātman), by means of the self (ātman), like an unagitated ocean.
ध्यानात्कदाचिद्भगवान्स्वयं विरमति प्रभुः ।
बन्धनात्सलिलस्यन्दात्सौम्यत्वादिव वारिधिः ॥ ४० ॥
dhyānātkadācidbhagavānsvayaṃ viramati prabhuḥ ,
bandhanātsalilasyandātsaumyatvādiva vāridhiḥ 40
40. dhyānāt kadācit bhagavān svayam viramati prabhuḥ
bandhanāt salilasyandāt saumyatvāt iva vāridhiḥ
40. kadācit bhagavān prabhuḥ svayam dhyānāt viramati
bandhanāt salilasyandāt saumyatvāt iva vāridhiḥ
40. Sometimes the venerable Lord (bhagavān) himself, the master, ceases from meditation (dhyāna), just as the ocean (vāridhi), by virtue of its tranquil nature (saumyatva), ceases from the internal binding (bandhana) and flow of water (salilasyanda).
विचारयति संसारं सुखदुःखसमन्वितम् ।
आशापाशशतैर्बद्धं रागद्वेषभयातुरम् ॥ ४१ ॥
vicārayati saṃsāraṃ sukhaduḥkhasamanvitam ,
āśāpāśaśatairbaddhaṃ rāgadveṣabhayāturam 41
41. vicārayati saṃsāram sukha-duḥkha-samanvitam
āśā-pāśa-śataiḥ baddham rāga-dveṣa-bhaya-āturam
41. sukha-duḥkha-samanvitam āśā-pāśa-śataiḥ baddham
rāga-dveṣa-bhaya-āturam saṃsāram vicārayati
41. One contemplates the cycle of transmigration (saṃsāra), which is imbued with pleasure and pain, bound by hundreds of snares of desire, and tormented by attachment, aversion, and fear.
ततः स करुणाक्रान्तमना भूतविभूतये ।
करोतीह महार्थानि शास्त्राणि विविधानि च ॥ ४२ ॥
tataḥ sa karuṇākrāntamanā bhūtavibhūtaye ,
karotīha mahārthāni śāstrāṇi vividhāni ca 42
42. tataḥ sa karuṇā-ākrānta-manāḥ bhūta-vibhūtaye
karoti iha mahā-arthāni śāstrāṇi vividhāni ca
42. tataḥ karuṇā-ākrānta-manāḥ saḥ bhūta-vibhūtaye
iha mahā-arthāni vividhāni śāstrāṇi ca karoti
42. Then, with his mind overwhelmed by compassion, he (that wise person) creates in this world various treatises of great significance for the well-being of all creatures.
अध्यात्मज्ञानगर्भाणि वेदवेदाङ्गसंग्रहम् ।
पुराणादीनि चान्यानि मुक्तये सर्वदेहिनाम् ॥ ४३ ॥
adhyātmajñānagarbhāṇi vedavedāṅgasaṃgraham ,
purāṇādīni cānyāni muktaye sarvadehinām 43
43. adhyātma-jñāna-garbhāṇi veda-veda-aṅga-saṅgraham
purāṇa-ādīni ca anyāni muktaye sarva-dehinām
43. adhyātma-jñāna-garbhāṇi veda-veda-aṅga-saṅgraham
purāṇa-ādīni ca anyāni sarva-dehinām muktaye
43. They are imbued with knowledge of the self (adhyātma-jñāna), a collection of the Vedas and Vedangas, along with the Puranas and other works, all for the liberation (mokṣa) of all embodied beings.
पुनस्तत्पदमालम्ब्य परमापद्विनिर्गतः ।
स्वस्थस्तिष्ठति शान्तात्मा निर्मन्दर इवार्णवः ॥ ४४ ॥
punastatpadamālambya paramāpadvinirgataḥ ,
svasthastiṣṭhati śāntātmā nirmandara ivārṇavaḥ 44
44. punaḥ tat padam ālambya paramāpad-vinirgataḥ svasthaḥ
tiṣṭhati śānta-ātmā nir-mandaraḥ iva arṇavaḥ
44. punaḥ tat padam ālambya paramāpad-vinirgataḥ svasthaḥ
śānta-ātmā nir-mandaraḥ arṇavaḥ iva tiṣṭhati
44. Then, having attained that supreme state and being freed from the greatest calamity, he remains self-composed with a tranquil self (ātman), like an ocean undisturbed by the Mandara churning mountain.
अवलोक्य जगच्चेष्टां मर्यादां विनियोज्य च ।
ब्रह्मा कमलपीठस्थः पुनः स्वात्मनि तिष्ठति ॥ ४५ ॥
avalokya jagacceṣṭāṃ maryādāṃ viniyojya ca ,
brahmā kamalapīṭhasthaḥ punaḥ svātmani tiṣṭhati 45
45. avalokya jagat ceṣṭām maryādām viniyojya ca
brahmā kamalapīṭhasthaḥ punaḥ svātmani tiṣṭhati
45. brahmā kamalapīṭhasthaḥ jagat ceṣṭām avalokya
ca maryādām viniyojya punaḥ svātmani tiṣṭhati
45. Having observed the activities of the world and having established the natural order (maryādā), Brahmā, seated on his lotus throne, again rests within his own self (ātman).
कदाचित्केवलं सर्वसंकल्पपरिहीनया ।
यदृच्छयानुग्रहार्थं लोकक्रमवदास्थितः ॥ ४६ ॥
kadācitkevalaṃ sarvasaṃkalpaparihīnayā ,
yadṛcchayānugrahārthaṃ lokakramavadāsthitaḥ 46
46. kadācit kevalam sarvasaṅkalpaparihīnayā
yadṛcchayā anugrahārtham lokakramavat āsthitaḥ
46. kadācit kevalam sarvasaṅkalpaparihīnayā
yadṛcchayā anugrahārtham lokakramavat āsthitaḥ
46. Sometimes, solely by spontaneous will (yadṛcchā) - which is completely devoid of all volitions (saṅkalpa) - he (Brahma) remains situated in the manner of the world's order, for the purpose of bestowing grace.
नार्जवं नास्य संत्यागो वपुषो नच संग्रहः ।
नाना न चेतनं नेह न स्थितिर्नास्थितिः स्थिता ॥ ४७ ॥
nārjavaṃ nāsya saṃtyāgo vapuṣo naca saṃgrahaḥ ,
nānā na cetanaṃ neha na sthitirnāsthitiḥ sthitā 47
47. na ārjavam na asya saṃtyāgaḥ vapuṣaḥ na ca saṅgrahaḥ na
nānā na cetanam na iha na sthitiḥ na asthitiḥ sthitā
47. asya ārjavam na vapuṣaḥ saṃtyāgaḥ na ca saṅgrahaḥ na nānā
na cetanam na iha na sthitiḥ na asthitiḥ ca na sthitā
47. For this (liberated being), there is no straightforwardness, no abandonment of the body, nor its retention. There is no diversity (nānā), no consciousness (as a separate entity), nor (existence) here. Neither (a state of) existence nor (a state of) non-existence is established.
सर्वभावसमारम्भः समः सर्वासु वृत्तिषु ।
परिपूर्णार्णवाकारो मुक्तशेषोऽवतिष्ठते ॥ ४८ ॥
sarvabhāvasamārambhaḥ samaḥ sarvāsu vṛttiṣu ,
paripūrṇārṇavākāro muktaśeṣo'vatiṣṭhate 48
48. sarvabhāvasamārambhaḥ samaḥ sarvāsu vṛttiṣu
paripūrṇārṇavākāraḥ muktaśeṣaḥ avatiṣṭhate
48. saḥ sarvabhāvasamārambhaḥ sarvāsu vṛttiṣu samaḥ
paripūrṇārṇavākāraḥ muktaśeṣaḥ avatiṣṭhate
48. The one whose undertakings (samārambha) encompass all states of being (bhāva), who is tranquil in all activities (vṛtti), whose form is like a perfectly full ocean, remains completely liberated (muktaśeṣa).
कदाचित्केवलं सर्वसंकल्पपरिहीनया ।
यदृच्छयानुग्रहार्थ लोकानां प्रतिबुध्यते ॥ ४९ ॥
kadācitkevalaṃ sarvasaṃkalpaparihīnayā ,
yadṛcchayānugrahārtha lokānāṃ pratibudhyate 49
49. kadācit kevalam sarvasaṅkalpaparihīnayā
yadṛcchayā anugrahārtham lokānām pratibudhyate
49. sarvasaṅkalpaparihīnayā yadṛcchayā kevalam
lokānām anugrahārtham kadācit pratibudhyate
49. Sometimes, being entirely free from all desires (saṅkalpa), it (the Supreme Consciousness) spontaneously awakens, solely for the purpose of bestowing grace upon the beings (lokas).
एषाब्राह्मी स्थितिः पुण्या या मयोक्ता महामते ।
यातां विधिसुरानीकौ तामेतां सात्त्विकीमपि ॥ ५० ॥
eṣābrāhmī sthitiḥ puṇyā yā mayoktā mahāmate ,
yātāṃ vidhisurānīkau tāmetāṃ sāttvikīmapi 50
50. eṣā brāhmī sthitiḥ puṇyā yā mayā uktā mahāmate
| yātām vidhisurānīkau tām etām sāttvikīm api ||
50. mahāmate mayā yā eṣā puṇyā brāhmī sthitiḥ
uktā etām sāttvikīm api vidhisurānīkau yātām
50. O great-minded one, this pure Brahmanic state, which I have explained, let even Brahmā and the hosts of gods attain this very sattvic (state).
चित्सर्गोपरमाकाशे ब्रह्मणो यन्मनःफलम् ।
उदेति प्रथमः सैव ब्रह्मत्वं समवाश्नुते ॥ ५१ ॥
citsargoparamākāśe brahmaṇo yanmanaḥphalam ,
udeti prathamaḥ saiva brahmatvaṃ samavāśnute 51
51. citsargoparamākāśe brahmaṇaḥ yat manaḥphalam |
udeti prathamaḥ saḥ eva brahmatvam samavāśnute ||
51. citsargoparamākāśe brahmaṇaḥ yat prathamaḥ
manaḥphalam udeti saḥ eva brahmatvam samavāśnute
51. In the vast expanse where the conscious creative impulse (sarga) ceases, that mental product (manaḥphalam) of (brahman) which first arises, that very (product) attains the state of (brahman).
सर्गे स्थितिं गते त्वन्या योदेति कल्पनापरा ।
सा व्योमानिलमाश्रित्य प्रविश्यौषधिपल्लवान् ॥ ५२ ॥
sarge sthitiṃ gate tvanyā yodeti kalpanāparā ,
sā vyomānilamāśritya praviśyauṣadhipallavān 52
52. sarge sthitim gate tu anyā yaḥ udeti kalpanāparā
| sā vyomānilam āśritya praviśya oṣadhipallavān ||
52. sarge sthitim gate tu yaḥ anyā kalpanāparā udeti
sā vyomānilam āśritya oṣadhipallavān praviśya
52. But when creation (sarga) has reached its established state, then whatever other (creation) arises, being devoted to imagination, that (sā), resorting to the ether and wind, enters the sprouts of plants.
काचित्सुरत्वमायाति काचिदायाति यक्षताम् ।
उदेति प्रथमं सैषा ब्रह्मत्वं समवाश्नुते ॥ ५३ ॥
kācitsuratvamāyāti kācidāyāti yakṣatām ,
udeti prathamaṃ saiṣā brahmatvaṃ samavāśnute 53
53. kācit suratvam āyāti kācit āyāti yakṣatām
udeti prathamam sā eṣā brahmatvam samavāśnute
53. kācit suratvam āyāti,
kācit yakṣatām āyāti.
sā eṣā prathamam udeti [ca] brahmatvam samavāśnute.
53. Some entity attains the state of a deity, and some attains the state of a Yakṣa. This very same entity (sā eṣā) first arises, and then completely realizes the state of ultimate reality (brahman).
या यत्सत्त्वं समन्वेति सा तदेवाशु जायते ।
जाता संसर्गवशतस्तस्मिन्नेव च जन्मनि ।
बध्यते मुच्यते वासौ स्वयमन्वारभेदतः ॥ ५४ ॥
yā yatsattvaṃ samanveti sā tadevāśu jāyate ,
jātā saṃsargavaśatastasminneva ca janmani ,
badhyate mucyate vāsau svayamanvārabhedataḥ 54
54. yā yat sattvam samanveti sā tat eva
āśu jāyate jātā saṃsargavaśataḥ
tasmin eva ca janmani badhyate
mucyate vā asau svayam anvārabhedataḥ
54. yā yat sattvam samanveti,
sā tat eva āśu jāyate.
jātā [sā] ca tasmin eva janmani saṃsargavaśataḥ badhyate vā mucyate asau svayam anvārabhedataḥ.
54. Whatever nature (sattva) an entity follows or takes on, that very entity quickly becomes it. Having thus taken birth, due to the power of association in that very existence, that entity is either bound or liberated by its own discrimination (anvārābheda).
इत्थं गतास्थितिरियं किल रामभद्र सृष्टिः स्फुटप्रकटसंकटकर्मलब्धा ।
आविर्भवेद्विविधवेगविहारभारसंरम्भगर्भविधृता कलनापदे सा ॥ ५५ ॥
itthaṃ gatāsthitiriyaṃ kila rāmabhadra sṛṣṭiḥ sphuṭaprakaṭasaṃkaṭakarmalabdhā ,
āvirbhavedvividhavegavihārabhārasaṃrambhagarbhavidhṛtā kalanāpade sā 55
55. ittham gatāsthitiḥ iyam kila rāmabhadra
sṛṣṭiḥ sphuṭaprakaṭasaṃkaṭakarmalabdhā
āvirbhavet
vividhavegavihārabhārasaṃrambhagarbhavidhṛtā kalanāpade sā
55. rāmabhadra,
iyam sṛṣṭiḥ ittham gatāsthitiḥ sphuṭaprakaṭasaṃkaṭakarmalabdhā kila.
sā vividhavegavihārabhārasaṃrambhagarbhavidhṛtā kalanāpade āvirbhavet.
55. O Rāma, the blessed, this creation (sṛṣṭi), which has a transient existence and is obtained through clearly manifest and difficult actions (karma), indeed thus becomes manifest. It is held within the womb of the intense activity (saṃrambha) of the burden of various speeds and movements, in a state of phenomenal appearance (kalanā).

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 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 (current chapter) 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