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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-39

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श्रीवसिष्ठ उवाच ।
इति संचिन्त्य सर्वात्मा क्षीरोदादात्मकात्पुरात् ।
चचाल परिवारेण सह सानुरिवाचलः ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti saṃcintya sarvātmā kṣīrodādātmakātpurāt ,
cacāla parivāreṇa saha sānurivācalaḥ 1
1. śrīvasiṣṭhaḥ uvāca iti saṃcintya sarvātmā kṣīroda
ātmakāt purāt cacāla parivāreṇa saha sānuḥ iva acalaḥ
1. śrīvasiṣṭhaḥ uvāca sarvātmā iti saṃcintya kṣīroda
ātmakāt purāt parivāreṇa saha cacāla acalaḥ sānuḥ iva
1. Śrī Vasiṣṭha said: Having thus reflected, the Universal Self (ātman) departed from his abode, which was like the Milk Ocean itself. He moved with his retinue, like a mountain (acala) accompanied by its peaks.
क्षीरोदतलरन्ध्रेण तेनैव स्तम्भिताम्भसा ।
प्रह्लादनगरं प्राप शक्रलोकमिवापरम् ॥ २ ॥
kṣīrodatalarandhreṇa tenaiva stambhitāmbhasā ,
prahlādanagaraṃ prāpa śakralokamivāparam 2
2. kṣīrodatalarandhreṇa tena eva stambhita ambhasā
prahlādanagaram prāpa śakralokam iva aparam
2. tena eva kṣīrodatalarandhreṇa stambhita ambhasā
prahlādanagaram prāpa aparam śakralokam iva
2. Through that very opening at the bottom of the Milk Ocean, with its waters held back, he reached the city of Prahlāda, which was like a second world of Indra.
हेममन्दिरकोशस्थं ददर्शात्रासुरं हरिः ।
अथ शैलगुहालीनं समाधिस्थमिवाब्जजम् ॥ ३ ॥
hemamandirakośasthaṃ dadarśātrāsuraṃ hariḥ ,
atha śailaguhālīnaṃ samādhisthamivābjajam 3
3. hemamandirakośastham dadarśa atra asuram hariḥ
atha śailaguhālīnam samādhistham iva abjajam
3. atha hariḥ atra hemamandirakośastham asuram
dadarśa śailaguhālīnam samādhistham abjajam iva
3. Hari (Viṣṇu) then saw the asura (daitya) there, situated in the treasury of a golden temple, appearing as if Brahmā (abjaja) in deep meditation (dhyāna) reposing in a mountain cave.
तत्र ते तेजसा दैत्या वैष्णवेनावधूलिता ।
दूरं ययुर्दिनेशांशुवित्रस्ता इव कौशिकाः ॥ ४ ॥
tatra te tejasā daityā vaiṣṇavenāvadhūlitā ,
dūraṃ yayurdineśāṃśuvitrastā iva kauśikāḥ 4
4. tatra te tejasā daityāḥ vaiṣṇavena avadhūlitāḥ
dūram yayuḥ dineśāṁśuvitrastāḥ iva kauśikāḥ
4. tatra vaiṣṇavena tejasā avadhūlitāḥ te daityāḥ
dineśāṁśuvitrastāḥ kauśikāḥ iva dūram yayuḥ
4. There, those demons, overwhelmed by Viṣṇu's divine radiance, fled far away, just as owls are startled by the sun's rays.
द्वित्रैः सहासुरैर्मुख्यैः परिवारयुतो हरिः ।
प्रविवेशासुरगृहं तारावानिव खं शशी ॥ ५ ॥
dvitraiḥ sahāsurairmukhyaiḥ parivārayuto hariḥ ,
praviveśāsuragṛhaṃ tārāvāniva khaṃ śaśī 5
5. dvistraiḥ saha asuraiḥ mukhyaiḥ parivārayutaḥ
hariḥ praviveśa asuragṛham tārāvān iva kham śaśī
5. hariḥ dvistraiḥ mukhyaiḥ asuraiḥ saha parivārayutaḥ asuragṛham praviveśa,
tārāvān śaśī kham iva
5. Viṣṇu, accompanied by a retinue of two or three chief demons, entered the demons' palace, just as the moon, attended by stars, enters the sky.
वैनतेयासनस्थोऽसौ लक्ष्मीविधुतचामरः ।
स्वायुधादिपरीवारो देवर्षिमुनिवन्दितः ॥ ६ ॥
vainateyāsanastho'sau lakṣmīvidhutacāmaraḥ ,
svāyudhādiparīvāro devarṣimunivanditaḥ 6
6. vainateyāsanasthaḥ asau lakṣmīvidhutacāmaraḥ
svāyudhādiparīvāraḥ devarṣimunivanditaḥ
6. asau vainateyāsanasthaḥ lakṣmīvidhutacāmaraḥ
svāyudhādiparīvāraḥ devarṣimunivanditaḥ
6. He (Viṣṇu) was seated on Garuḍa, with Lakṣmī fanning him with chowries. His retinue consisted of his own divine weapons and other attendants, and he was worshipped by divine sages and ascetics.
महात्मन्संप्रबुध्यस्वेत्येवं विष्णुरुदाहरन् ।
पाञ्चजन्यं प्रदध्मौ च ध्वनयन्ककुभां गणम् ॥ ७ ॥
mahātmansaṃprabudhyasvetyevaṃ viṣṇurudāharan ,
pāñcajanyaṃ pradadhmau ca dhvanayankakubhāṃ gaṇam 7
7. mahātman saṁprabudhyasva iti evam viṣṇuḥ udāharan
pāñcajanyam pradadhmau ca dhvanayan kakubhām gaṇam
7. viṣṇuḥ "mahātman saṁprabudhyasva" iti evam udāharan
ca kakubhām gaṇam dhvanayan pāñcajanyam pradadhmau
7. Saying, 'O great soul (ātman), awaken fully!' Viṣṇu then blew his conch (Pāñcajanya), making all the quarters of the world reverberate.
महता तेन शब्देन वैष्णवप्राणजन्मना ।
तुल्यकालपरिक्षुब्धकल्पाभ्रार्णवरंहसा ॥ ८ ॥
mahatā tena śabdena vaiṣṇavaprāṇajanmanā ,
tulyakālaparikṣubdhakalpābhrārṇavaraṃhasā 8
8. mahatā tena śabdena vaiṣṇavaprāṇajanmanā
tulyakālaparikṣubdhakalpābhrārṇavaraṃhasā
8. tena mahatā śabdena vaiṣṇavaprāṇajanmanā
tulyakālaparikṣubdhakalpābhrārṇavaraṃhasā
8. By that mighty sound, born from the life-force of Viṣṇu (Vaiṣṇava), whose power was like that of the agitated clouds and oceans at the time of a simultaneous cosmic dissolution (kalpa).
आसुरी जनता भूमौ पपातागतसंभ्रमा ।
मत्तलीलाभ्रनादेन राजहंसावली यथा ॥ ९ ॥
āsurī janatā bhūmau papātāgatasaṃbhramā ,
mattalīlābhranādena rājahaṃsāvalī yathā 9
9. āsurī janatā bhūmau papāta āgatasaṃbhramā
mattalīlābhranādena rājahamsāvalī yathā
9. bhūmau āsurī janatā āgatasaṃbhramā papāta
yathā mattalīlābhranādena rājahamsāvalī
9. The demonic people (janatā) on the earth fell down, completely terrified, just as a flock of royal swans (rājahamsa) would by the roar of intoxicated, playful clouds.
जहर्ष जनितानन्दा वैष्णवी गतसंभ्रमा ।
जनता जलदध्वानफुल्लेव कुटजावली ॥ १० ॥
jaharṣa janitānandā vaiṣṇavī gatasaṃbhramā ,
janatā jaladadhvānaphulleva kuṭajāvalī 10
10. jaharṣa janitānandā vaiṣṇavī gatasaṃbhramā
janatā jaladadhvānaphullā iva kuṭajāvalī
10. janitānandā gatasaṃbhramā vaiṣṇavī janatā
jaharṣa iva jaladadhvānaphullā kuṭajāvalī
10. The Vaiṣṇava people (janatā), with joy arisen and fear dispelled, rejoiced, just as a cluster of kutaja plants blossoms at the roar of thunder (jaladadhvāna).
बभूव संप्रबुद्धात्मा दानवेशः शनैःशनैः ।
मेघावसर उत्फुल्लकदम्ब इव कानने ॥ ११ ॥
babhūva saṃprabuddhātmā dānaveśaḥ śanaiḥśanaiḥ ,
meghāvasara utphullakadamba iva kānane 11
11. babhūva samprabuddhātmā dānaveśaḥ śanaiḥśanaiḥ
meghāvasare utphullakadambaḥ iva kānane
11. dānaveśaḥ śanaiḥśanaiḥ samprabuddhātmā babhūva
iva kānane meghāvasare utphullakadambaḥ
11. The lord of the Dānavas (dānaveśa) slowly, gradually became fully awakened in his innermost being (ātman), just like a kadamba tree bursting into bloom in the forest at the onset of the monsoon (meghāvasara).
ब्रह्मरन्ध्रकृतोत्थाना प्राणशक्तिरथासुरम् ।
शनैराक्रमयामास गङ्गा सर्वमिवार्णवम् ॥ १२ ॥
brahmarandhrakṛtotthānā prāṇaśaktirathāsuram ,
śanairākramayāmāsa gaṅgā sarvamivārṇavam 12
12. brahmarandhrakṛtotthānā prāṇaśaktiḥ atha asuram
śanaiḥ ākramayāmāsa gaṅgā sarvam iva arṇavam
12. atha brahmarandhrakṛtotthānā prāṇaśaktiḥ śanaiḥ asuram ākramayāmāsa,
gaṅgā sarvam arṇavam iva
12. Then, the life-force (prāṇaśakti), having risen through the brahmarandhra, gradually pervaded the demon, just as the Gaṅgā river fills the entire ocean.
क्षणादाक्रमयामास प्राणश्रीः सर्वतोऽसुरम् ।
उदयानन्तरं सौरी प्रभेव भुवनान्तरम् ॥ १३ ॥
kṣaṇādākramayāmāsa prāṇaśrīḥ sarvato'suram ,
udayānantaraṃ saurī prabheva bhuvanāntaram 13
13. kṣaṇāt ākramayāmāsa prāṇaśrīḥ sarvataḥ asuram
udayānantaram saurī prabhā iva bhuvanāntaram
13. kṣaṇāt prāṇaśrīḥ sarvataḥ asuram ākramayāmāsa,
udayānantaram saurī prabhā bhuvanāntaram iva
13. In an instant, the vital energy (prāṇaśrī) completely pervaded the demon, just as the solar radiance (prabhā) illuminates all realms after its rising.
प्राणेषु रन्ध्रनवके प्रवृत्तेष्वथ तस्य चित् ।
चेत्योन्मुखी बभूवान्तः प्राणदर्पणबिम्बिता ॥ १४ ॥
prāṇeṣu randhranavake pravṛtteṣvatha tasya cit ,
cetyonmukhī babhūvāntaḥ prāṇadarpaṇabimbitā 14
14. prāṇeṣu randhranavake pravṛtteṣu atha tasya cit
cetyonmukhī babhūva antaḥ prāṇadarpaṇabimbitā
14. atha tasya prāṇeṣu randhranavake pravṛtteṣu,
cit antaḥ prāṇadarpaṇabimbitā cetyonmukhī babhūva
14. Then, as his (the demon's) vital functions (prāṇa) became active in the nine apertures, his consciousness (cit) internally turned towards objects of thought, reflected as if in the mirror of the life-force (prāṇa).
चेतनीयोन्मुखी चेत्यं चिन्मनस्तामुपाययौ ।
द्वित्वं मुकुरसंक्रान्ता मुखश्रीरिव राघव ॥ १५ ॥
cetanīyonmukhī cetyaṃ cinmanastāmupāyayau ,
dvitvaṃ mukurasaṃkrāntā mukhaśrīriva rāghava 15
15. cetanīyonmukhī cetyam cinmanastām upāyayau
dvitvam mukurasamkrāntā mukhaśrīḥ iva rāghava
15. rāghava,
cetanīyonmukhī cit cetyam cinmanastām dvitvam upāyayau,
mukurasamkrāntā mukhaśrīḥ iva
15. O Rāghava, consciousness, when turned towards objects of thought (cetya), attained the state of being a consciousness-mind (cinmanastā), experiencing a duality, just as the beauty of a face (mukhaśrī) reflected in a mirror appears as two.
किंचिदङ्कुरिते चित्ते नेत्रे विकसनोन्मुखे ।
शनैर्बभूवतुस्तस्य प्रातर्नीले यथोत्पले ॥ १६ ॥
kiṃcidaṅkurite citte netre vikasanonmukhe ,
śanairbabhūvatustasya prātarnīle yathotpale 16
16. kiṃcit aṅkurite citte netre vikasanonmukhe
śanaiḥ babhūvatuḥ tasya prātaḥ nīle yathā utpale
16. tasya citte kiṃcit aṅkurite netre vikasanonmukhe
prātaḥ nīle utpale yathā śanaiḥ babhūvatuḥ
16. As his mind slightly awakened, his eyes slowly began to open, just like blue lotuses blossoming in the morning.
प्राणापानपरामृष्टानाडीविवरसंविदः ।
वातार्तस्येव पद्मस्य स्पन्दोऽस्य समजायत ॥ १७ ॥
prāṇāpānaparāmṛṣṭānāḍīvivarasaṃvidaḥ ,
vātārtasyeva padmasya spando'sya samajāyata 17
17. prāṇāpānaparāmṛṣṭanāḍīvivarasaṃvidaḥ vātārtasya
iva padmasya spandaḥ asya samajāyata
17. prāṇāpānaparāmṛṣṭanāḍīvivarasaṃvidaḥ asya
spandaḥ vātārtasya padmasya iva samajāyata
17. A pulsation arose in him, whose awareness of the subtle channels' openings (nāḍīvivara) was stirred by the vital breaths (prāṇa and apāna), just like the trembling of a lotus afflicted by wind.
निमेषान्तरमात्रेण मनः पीवरतां ययौ ।
तस्मिन्प्राणवशात्पूर्णे तरङ्ग इव वारिणि ॥ १८ ॥
nimeṣāntaramātreṇa manaḥ pīvaratāṃ yayau ,
tasminprāṇavaśātpūrṇe taraṅga iva vāriṇi 18
18. nimeṣāntaramātreṇa manaḥ pīvaratām yayau
tasmin prāṇavaśāt pūrṇe taraṅgaḥ iva vāriṇi
18. nimeṣāntaramātreṇa manaḥ pīvaratām yayau
prāṇavaśāt pūrṇe tasmin vāriṇi taraṅgaḥ iva
18. In just the interval of a blink, the mind attained fullness. When that (mind) became full by the power of the vital breath (prāṇa), it was like a wave in water.
अथासौ विकसन्नेत्रमनःप्राणवपुर्बभौ ।
अर्धोदित इवादित्ये सरः स्फुरितपङ्कजम् ॥ १९ ॥
athāsau vikasannetramanaḥprāṇavapurbabhau ,
ardhodita ivāditye saraḥ sphuritapaṅkajam 19
19. atha asau vikasannetramanaḥprāṇavapuḥ babhau
ardhoditaḥ iva āditye saraḥ sphuritapaṅkajam
19. atha asau vikasannetramanaḥprāṇavapuḥ ardhoditaḥ
āditye sphuritapaṅkajam saraḥ iva babhau
19. Then he appeared, his eyes, mind, vital breath (prāṇa), and body all expanding, just like a lake with blossoming lotuses when the sun is half-risen.
अस्मिन्नवसरे यावद्बुध्यस्वेत्यवदद्विभुः ।
प्रबुद्धस्तावदेषोऽभूद्बर्ही घनरवादिव ॥ २० ॥
asminnavasare yāvadbudhyasvetyavadadvibhuḥ ,
prabuddhastāvadeṣo'bhūdbarhī ghanaravādiva 20
20. asmin avasare yāvat budhyasva iti avadat vibhuḥ
prabuddhaḥ tāvat eṣaḥ abhūt barhī ghanaravāt iva
20. vibhuḥ asmin avasare yāvat budhyasva iti avadat
eṣaḥ tāvat ghanaravāt barhī iva prabuddhaḥ abhūt
20. The Lord (vibhu) spoke to him at that moment, saying, "Awaken now!" Immediately, he awoke, just as a peacock is roused by the thunder of a cloud.
प्रफुल्लनयनं जातमननं पीवरस्मृतिम् ।
उवाचैनं त्रिलोकेशः पुरा नाभ्यब्जजं यथा ॥ २१ ॥
praphullanayanaṃ jātamananaṃ pīvarasmṛtim ,
uvācainaṃ trilokeśaḥ purā nābhyabjajaṃ yathā 21
21. praphullanayanam jātamanananam pīvarasmṛtim
uvāca enam trilokeśaḥ purā nābhyabjajam yathā
21. trilokeśaḥ praphullanayanam jātamanananam
pīvarasmṛtim enam purā nābhyabjajam yathā uvāca
21. The Lord of the three worlds (trilokeśaḥ) spoke to him - whose eyes were now wide open, whose mind was fully re-engaged, and whose memory was strong - just as he had previously spoken to Brahmā, who was born from the navel-lotus.
साधो स्मर महालक्ष्मीमात्मीयां स्मर चाकृतिम् ।
अकाण्ड एव किं देहविरामः क्रियते त्वया ॥ २२ ॥
sādho smara mahālakṣmīmātmīyāṃ smara cākṛtim ,
akāṇḍa eva kiṃ dehavirāmaḥ kriyate tvayā 22
22. sādho smara mahālakṣmīm ātmīyām smara ca ākṛtim
akāṇḍe eva kim dehavirāmaḥ kriyate tvayā
22. sādho ātmīyām mahālakṣmīm smara ca ākṛtim
smara akāṇḍe eva tvayā dehavirāmaḥ kim kriyate
22. "O virtuous one, remember Mahālakṣmī, your very own, and remember your true nature (ākṛti)! Why are you causing the cessation of your body at such an improper moment?"
हेयोपादेयसंकल्पविहीनस्य शरीरगैः ।
भावाभावैस्तवार्थः किमुत्तिष्ठोत्तिष्ठ संप्रति ॥ २३ ॥
heyopādeyasaṃkalpavihīnasya śarīragaiḥ ,
bhāvābhāvaistavārthaḥ kimuttiṣṭhottiṣṭha saṃprati 23
23. heyopādeyasaṅkalpavihīnasya śarīragaiḥ bhāvābhāvaiḥ
tava arthaḥ kim uttiṣṭha uttiṣṭha saṃprati
23. heyopādeyasaṅkalpavihīnasya tava śarīragaiḥ
bhāvābhāvaiḥ kim arthaḥ saṃprati uttiṣṭha uttiṣṭha
23. "For one who is free from the resolve (saṅkalpa) regarding what is to be rejected and what is to be accepted, what significance do the bodily conditions of being and non-being hold for you? Arise! Arise now!"
स्थातव्यमिह देहेन कल्पं यावदनेन ते ।
वयं हि नियतिं विद्मो यथाभूतामनिन्दिताम् ॥ २४ ॥
sthātavyamiha dehena kalpaṃ yāvadanena te ,
vayaṃ hi niyatiṃ vidmo yathābhūtāmaninditām 24
24. sthātavyam iha dehena kalpam yāvat anena te | vayam
hi niyatim vidmaḥ yathābhūtām aninditām || 24 ||
24. anena te dehena iha kalpam yāvat sthātavyam
hi vayam yathābhūtām aninditām niyatim vidmaḥ
24. You must remain here with this body until the end of the kalpa. For we indeed know destiny (niyati) as it truly is, a faultless natural law (dharma).
जीवन्मुक्तेन भवता राज्य एवेह तिष्ठता ।
क्षेपणीया गतोद्वेगमाकल्पान्तमियं तनुः ॥ २५ ॥
jīvanmuktena bhavatā rājya eveha tiṣṭhatā ,
kṣepaṇīyā gatodvegamākalpāntamiyaṃ tanuḥ 25
25. jīvanmuktena bhavatā rājye eva iha tiṣṭhatā |
kṣepaṇīyā gatodvegam ākalpāntam iyam tanuḥ || 25 ||
25. jīvanmuktena bhavatā iha rājye eva tiṣṭhatā
iyam tanuḥ gatodvegam ākalpāntam kṣepaṇīyā
25. You, who are liberated while living (jīvanmukta), remaining here in this very kingdom, should pass the existence of this body (tanu) without any agitation until the end of the kalpa (aeon).
तन्वां कल्पान्तशीर्णायां स्वे महिम्नि त्वयानघ ।
वस्तव्यं स्फुटिते कुम्भे कुम्भाकाशेन खे यथा ॥ २६ ॥
tanvāṃ kalpāntaśīrṇāyāṃ sve mahimni tvayānagha ,
vastavyaṃ sphuṭite kumbhe kumbhākāśena khe yathā 26
26. tanvām kalpāntaśīrṇāyām sve mahimni tvayā anagha |
vastavyam sphuṭite kumbhe kumbhākāśena khe yathā || 26 ||
26. anagha tvayā kḷpāntaśīrṇāyām tanvām sve mahimni
vastavyam yathā sphuṭite kumbhe kumbhākāśena khe
26. O sinless one (anagha), you must remain in your own intrinsic greatness, even as this body (tanu) withers at the end of the kalpa, just as the space within a pot (kumbhākāśa) remains in universal space (ākāśa) when the pot is broken.
कल्पान्तस्थायिनी शुद्धा दृष्टलोकपरावरा ।
इयं तव तनुर्जाता जीवन्मुक्तविलासिनी ॥ २७ ॥
kalpāntasthāyinī śuddhā dṛṣṭalokaparāvarā ,
iyaṃ tava tanurjātā jīvanmuktavilāsinī 27
27. kalpāntasthāyinī śuddhā dṛṣṭalokaparāvarā | iyam
tava tanuḥ jātā jīvanmuktavilāsinī || 27 ||
27. tava iyam tanuḥ kalpāntasthāyinī śuddhā
dṛṣṭalokaparāvarā jīvanmuktavilāsinī jātā
27. This body (tanu) of yours has become enduring until the end of the kalpa, pure, having perceived the higher and lower worlds, and graceful with the bliss of one liberated while living (jīvanmukta).
नोदिता द्वादशादित्या न प्रलीनाः शिलोच्चयाः ।
न जगज्ज्वलितं साधो तनुं त्यजसि किं मुधा ॥ २८ ॥
noditā dvādaśādityā na pralīnāḥ śiloccayāḥ ,
na jagajjvalitaṃ sādho tanuṃ tyajasi kiṃ mudhā 28
28. na uditāḥ dvādaśa ādityāḥ na pralīnāḥ śiloccayāḥ
na jagat jvalitam sādho tanum tyajasi kim mudhā
28. sādho dvādaśa ādityāḥ na uditāḥ na śiloccayāḥ
pralīnāḥ na jagat jvalitam kim mudhā tanum tyajasi
28. The twelve suns have not yet risen, nor have the mountains crumbled. The world is not aflame. O good person, why do you abandon your body in vain?
वायुर्वहति नोन्मत्तस्त्रिलोकीभस्मधूसरः ।
लोलामरकपालाङ्कस्तनुं त्यजसि किं मुधा ॥ २९ ॥
vāyurvahati nonmattastrilokībhasmadhūsaraḥ ,
lolāmarakapālāṅkastanuṃ tyajasi kiṃ mudhā 29
29. vāyuḥ vahati na unmattaḥ trilokī-bhasma-dhūsaraḥ
lola-amara-kapāla-aṅkaḥ tanum tyajasi kim mudhā
29. unmattaḥ trilokī-bhasma-dhūsaraḥ lola-amara-kapāla-aṅkaḥ
vāyuḥ na vahati kim mudhā tanum tyajasi
29. The wind is not blowing madly, grayed by the ashes of the three worlds, nor does it bear the mark of the swaying skulls of the gods. Why do you abandon your body in vain?
अशोक इव मञ्जर्यः पुष्करावर्तविद्युतः ।
न स्फुरन्ति जगत्कोशे तनुं त्यजसि किं मुधा ॥ ३० ॥
aśoka iva mañjaryaḥ puṣkarāvartavidyutaḥ ,
na sphuranti jagatkośe tanuṃ tyajasi kiṃ mudhā 30
30. aśoka iva mañjaryaḥ puṣkara-āvarta-vidyutaḥ na
sphuranti jagat-kośe tanum tyajasi kim mudhā
30. aśoka iva mañjaryaḥ puṣkara-āvarta-vidyutaḥ
jagat-kośe na sphuranti kim mudhā tanum tyajasi
30. The blossoms, like those of the Ashoka tree, and the lightning from the Puṣkarāvarta clouds are not flashing forth in the expanse of the world. Why do you abandon your body in vain?
धरासाररणच्छैलाः प्रज्वलज्ज्वलनोज्ज्वलाः ।
ककुभो न विशीर्यन्ते तनुं त्यजसि किं मुधा ॥ ३१ ॥
dharāsāraraṇacchailāḥ prajvalajjvalanojjvalāḥ ,
kakubho na viśīryante tanuṃ tyajasi kiṃ mudhā 31
31. dharā-sāra-raṇa-śailāḥ prajvalat-jvalana-ujjvalāḥ
kakubhaḥ na viśīryante tanum tyajasi kim mudhā
31. dharā-sāra-raṇa-śailāḥ prajvalat-jvalana-ujjvalāḥ
kakubhaḥ na viśīryante kim mudhā tanum tyajasi
31. The quarters of the sky, characterized by mountains resounding with torrential earth-showers and glowing brightly with intensely burning flames, are not disintegrating. Why do you abandon your body in vain?
न ब्रह्मविष्णुरुद्राख्यत्रयीशेषमिदं स्थितम् ।
जगज्जरठजीमूतं तनुं त्यजसि किं मुधा ॥ ३२ ॥
na brahmaviṣṇurudrākhyatrayīśeṣamidaṃ sthitam ,
jagajjaraṭhajīmūtaṃ tanuṃ tyajasi kiṃ mudhā 32
32. na brahmaviṣṇurudrākhyatrayīśeṣam idam sthitam
jagat jaraṭhajīmūtam tanum tyajasi kim mudhā
32. idam jagat brahmaviṣṇurudrākhyatrayīśeṣam na
sthitam jaraṭhajīmūtam tanum kim mudhā tyajasi
32. This world does not exist merely as a remnant of the triad named Brahmā, Viṣṇu, and Rudra. Why do you foolishly abandon your body, which is like an old, weathered cloud?
न चेहाद्रिदलश्रेणिमात्रैकानुमितान्तराः ।
दिशो जर्जरतां यातास्तनुं त्यजसि किं मुधा ॥ ३३ ॥
na cehādridalaśreṇimātraikānumitāntarāḥ ,
diśo jarjaratāṃ yātāstanuṃ tyajasi kiṃ mudhā 33
33. na ca iha adridalaśreṇimātraikānumitāntarāḥ
diśaḥ jarjaratām yātāḥ tanum tyajasi kim mudhā
33. iha ca diśaḥ adridalaśreṇimātraikānumitāntarāḥ
jarjaratām na yātāḥ tanum kim mudhā tyajasi
33. And here, the directions (space), whose vastness is only measurable by lines of mountain fragments, have not become decrepit. Why then do you foolishly abandon your body?
स्फुटदद्रीन्द्रटंकाराः कराः सौरा भ्रमन्ति खे ।
कल्पाभ्राणि न गर्जन्ति तनुं त्यजसि किं मुधा ॥ ३४ ॥
sphuṭadadrīndraṭaṃkārāḥ karāḥ saurā bhramanti khe ,
kalpābhrāṇi na garjanti tanuṃ tyajasi kiṃ mudhā 34
34. sphuṭadadrīndraṭaṅkārāḥ karāḥ saurāḥ bhramanti khe
kalpābhrāṇi na garjanti tanum tyajasi kim mudhā
34. sphuṭadadrīndraṭaṅkārāḥ saurāḥ karāḥ khe bhramanti
kalpābhrāṇi ca na garjanti tanum kim mudhā tyajasi
34. The solar rays, whose cracking sound is like that of splitting great mountains, move through the sky. The clouds of cosmic dissolution (kalpa) do not yet thunder. Why do you foolishly abandon your body?
अहं भूतावकीर्णासु सालोकासु खगध्वजः ।
विहरामि दशाशासु मा देहमवधीरय ॥ ३५ ॥
ahaṃ bhūtāvakīrṇāsu sālokāsu khagadhvajaḥ ,
viharāmi daśāśāsu mā dehamavadhīraya 35
35. aham bhūtāvakīrṇāsu saālokāsu khagadhvajaḥ
viharāmi daśāśāsu mā deham avadhīraya
35. aham khagadhvajaḥ bhūtāvakīrṇāsu saālokāsu
daśāśāsu viharāmi deham mā avadhīraya
35. I, who am known by the bird-banner (an epithet for Viṣṇu), wander in the ten directions, which are filled with various beings and contain many worlds. Do not disregard the body.
इमे वयमिमे शैला भूतानीमान्ययं भवान् ।
इदं जगदिदं व्योम मा देहमवधीरय ॥ ३६ ॥
ime vayamime śailā bhūtānīmānyayaṃ bhavān ,
idaṃ jagadidaṃ vyoma mā dehamavadhīraya 36
36. ime vayam ime śailāḥ bhūtāni imāni ayam bhavān
idam jagat idam vyoma mā deham avadhīraya
36. ime vayam ime śailāḥ imāni bhūtāni ayam bhavān
idam jagat idam vyoma deham mā avadhīraya
36. These are we; these are the mountains; these are the beings; this is you, venerable sir. This is the world; this is space. Therefore, do not neglect the body.
पीवराज्ञानयोगेन यस्य पर्याकुलं मनः ।
दुःखानि विनिकृन्तन्ति मरण तस्य राजते ॥ ३७ ॥
pīvarājñānayogena yasya paryākulaṃ manaḥ ,
duḥkhāni vinikṛntanti maraṇa tasya rājate 37
37. pīvara-ajñāna-yogena yasya paryākulam manaḥ
duḥkhāni vinikr̥ntanti maraṇam tasya rājate
37. yasya manaḥ pīvara-ajñāna-yogena paryākulam duḥkhāni vinikr̥ntanti,
tasya maraṇam rājate
37. For him whose mind is greatly agitated by a dense entanglement of ignorance (ajñāna), and whom sorrows tear apart, death appears splendid.
कृशोऽतिदुःखी मूढोऽहमेताश्चान्याश्च भावनाः ।
मतिं यस्यावलुम्पन्ति मरणं तस्य राजते ॥ ३८ ॥
kṛśo'tiduḥkhī mūḍho'hametāścānyāśca bhāvanāḥ ,
matiṃ yasyāvalumpanti maraṇaṃ tasya rājate 38
38. kr̥śaḥ atiduḥkhī mūḍhaḥ aham etāḥ ca anyāḥ ca
bhāvanāḥ matim yasya avalumpanti maraṇam tasya rājate
38. (yaḥ) 'aham kr̥śaḥ atiduḥkhī mūḍhaḥ' etāḥ ca anyāḥ ca bhāvanāḥ yasya matim avalumpanti,
tasya maraṇam rājate
38. For him whose understanding is obscured by thoughts such as 'I am weak, I am extremely miserable, I am deluded,' as well as other similar feelings (bhāvanāḥ), death seems glorious.
आशापाशनिबद्धोऽन्तरितश्चेतश्च नीयते ।
यो विलोलमनोवृत्त्या मरणं तस्य राजते ॥ ३९ ॥
āśāpāśanibaddho'ntaritaścetaśca nīyate ,
yo vilolamanovṛttyā maraṇaṃ tasya rājate 39
39. āśā-pāśa-nibaddhaḥ antaritaḥ ca itaḥ ca nīyate
yaḥ vilola-mano-vr̥ttyā maraṇam tasya rājate
39. yaḥ āśā-pāśa-nibaddhaḥ antaritaḥ ca itaḥ ca vilola-mano-vr̥ttyā nīyate,
tasya maraṇam rājate
39. For him who, bound by the fetters of hope, is internally distraught and led hither and thither by a restless mental disposition (manovr̥tti), death appears glorious.
यस्य तृष्णाः प्रभञ्जन्ति हृदयं हृतभावनाः ।
प्ररोहमिव गर्धेभ्यो मरणं तस्य राजते ॥ ४० ॥
yasya tṛṣṇāḥ prabhañjanti hṛdayaṃ hṛtabhāvanāḥ ,
prarohamiva gardhebhyo maraṇaṃ tasya rājate 40
40. yasya tṛṣṇāḥ prabhañjanti hṛdayam hṛtabhāvanāḥ
praroham iva gardhebhyaḥ maraṇam tasya rājate
40. yasya hṛtabhāvanāḥ tṛṣṇāḥ gardhebhyaḥ praroham iva hṛdayam prabhañjanti,
tasya maraṇam rājate
40. For him whose cravings, having stolen away his thoughts, shatter his heart like new shoots springing from intense attachment, for such a one, death is glorious.
चित्तवृत्तिलता यस्य तालोत्तालमनोवने ।
फलिता सुखदुःखाभ्यां मरणं तस्य राजते ॥ ४१ ॥
cittavṛttilatā yasya tālottālamanovane ,
phalitā sukhaduḥkhābhyāṃ maraṇaṃ tasya rājate 41
41. cittavṛttilatā yasya tālotthālamanovane
phalitā sukhaduḥkhābhyām maraṇam tasya rājate
41. yasya tālotthālamanovane cittavṛttilatā sukhaduḥkhābhyām phalitā,
tasya maraṇam rājate
41. For him whose creeper of mental modifications (cittavṛtti) has borne the fruits of pleasure and pain within the mind-forest, which is turbulent like tall palm trees, for such a one, death is glorious.
रोमराजीलताजालं यस्येमं देहदुर्द्रुमम् ।
अनर्थौघो हरत्युच्चैर्मरणं तस्य राजते ॥ ४२ ॥
romarājīlatājālaṃ yasyemaṃ dehadurdrumam ,
anarthaugho haratyuccairmaraṇaṃ tasya rājate 42
42. romarājīlatājālam yasya imam dehadurdrumam
anarthaughaḥ harati uccaiḥ maraṇam tasya rājate
42. yasya imam dehadurdrumam romarājīlatājālam anarthaughaḥ uccaiḥ harati,
tasya maraṇam rājate
42. For him whose network of hair-rows, like entangled creepers (romarājīlatājāla), on this miserable tree of a body, is severely swept away by a flood of misfortunes, for such a one, death is glorious.
यस्य स्वदेहविपिनमाधिव्याधिदवाग्नयः ।
दहन्ति लोलाङ्गलतं मरणं तस्य राजते ॥ ४३ ॥
yasya svadehavipinamādhivyādhidavāgnayaḥ ,
dahanti lolāṅgalataṃ maraṇaṃ tasya rājate 43
43. yasya svadehavipinam ādhivyādhidavāgnayaḥ
dahanti lolāṅgalatam maraṇam tasya rājate
43. yasya ādhivyādhidavāgnayaḥ lolāṅgalatam svadehavipinam dahanti,
tasya maraṇam rājate
43. For him whose own body-forest, which is as frail as a trembling creeper, is consumed by the devastating fires of mental anguish (ādhi) and physical diseases (vyādhi), for such a one, death is glorious.
कामकोपात्मका यस्य स्फूर्जन्त्यजगरास्तनौ ।
अन्तःशुष्कद्रुमस्येव मरण तस्य राजते ॥ ४४ ॥
kāmakopātmakā yasya sphūrjantyajagarāstanau ,
antaḥśuṣkadrumasyeva maraṇa tasya rājate 44
44. kāmakopātmakāḥ yasya sphūrjanti ajagarāḥ tanau
antaḥśuṣkadrumasya iva maraṇam tasya rājate
44. yasya tanau antaḥśuṣkadrumasya iva kāmakopātmakāḥ
ajagarāḥ sphūrjanti tasya maraṇam rājate
44. For the one within whose body, like an inwardly dried-up tree, pythons manifesting as desire and anger surge forth, death is indeed fitting.
योऽयं देहपरित्यागस्तल्लोके मरणं स्मृतम् ।
न सता नासता तेन कारणं वेद्यवेदनम् ॥ ४५ ॥
yo'yaṃ dehaparityāgastalloke maraṇaṃ smṛtam ,
na satā nāsatā tena kāraṇaṃ vedyavedanam 45
45. yaḥ ayam dehaparityāgaḥ tat loke maraṇam smṛtam
na satā na asatā tena kāraṇam vedyavedanam
45. yaḥ ayaṃ dehaparityāgaḥ tat loke maraṇaṃ smṛtam
tena kāraṇaṃ vedyavedanam na satā na asatā
45. What is called the abandonment of the body is known as death in the world. By that, the fundamental principle which is the knowledge of the knowable is not dependent on being or non-being.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
यः समः सर्वभावेषु जीवितं तस्य राजते ॥ ४७ ॥
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate ,
yaḥ samaḥ sarvabhāveṣu jīvitaṃ tasya rājate 47
47. yasya na ahaṅkṛtaḥ bhāvaḥ buddhiḥ yasya na lipyate
yaḥ samaḥ sarvabhāveṣu jīvitam tasya rājate
47. yasya bhāvaḥ na ahaṅkṛtaḥ yasya buddhiḥ na lipyate
yaḥ sarvabhāveṣu samaḥ tasya jīvitam rājate
47. Whose disposition is not egoistic, whose intellect is not tainted, and who is equanimous in all states of being, his life is truly glorious.
योऽन्तःशीतलया बुद्ध्या रागद्वेषविमुक्तया ।
साक्षिवत्पश्यतीदं हि जीवितं तस्य राजते ॥ ४८ ॥
yo'ntaḥśītalayā buddhyā rāgadveṣavimuktayā ,
sākṣivatpaśyatīdaṃ hi jīvitaṃ tasya rājate 48
48. yaḥ antaḥśītalayā buddhyā rāgadveṣavimuktayā
sākṣivat paśyati idam hi jīvitam tasya rājate
48. yaḥ antaḥśītalayā rāgadveṣavimuktayā buddhyā
idam sākṣivat hi paśyati tasya jīvitam rājate
48. Indeed, for the one who sees this world as a mere witness with an inwardly calm intellect that is free from attachment and aversion, his life is truly glorious.
येन सम्यक्परिज्ञाय हेयोपादेयमुज्झता ।
चित्तस्यान्तेऽर्पितं चित्तं जीवितं तस्य शोभते ॥ ४९ ॥
yena samyakparijñāya heyopādeyamujjhatā ,
cittasyānte'rpitaṃ cittaṃ jīvitaṃ tasya śobhate 49
49. yena samyak parijñāya heyopādeyam ujjhatā cittasya
ante arpitam cittam jīvitam tasya śobhate
49. tasya jīvitam śobhate yena heyopādeyam samyak
parijñāya ujjhatā cittasya ante cittam arpitam
49. The life of that person flourishes who, having fully understood what is to be abandoned and what is to be accepted, and having completely given them up, has placed their consciousness (citta) within its own innermost core.
अवस्तुसदृशे वस्तुन्यसक्तं कलनामले ।
येन लीनं कृतं चेतो जीवितं तस्य शोभते ॥ ५० ॥
avastusadṛśe vastunyasaktaṃ kalanāmale ,
yena līnaṃ kṛtaṃ ceto jīvitaṃ tasya śobhate 50
50. avastusadṛśe vastuni asaktam kalanā amale
yena līnam kṛtam cetaḥ jīvitam tasya śobhate
50. tasya jīvitam śobhate yena cetaḥ avastusadṛśe
vastuni kalanā amale asaktam līnam kṛtam
50. The life of that person flourishes who, unattached, has absorbed their consciousness (cetas) in what resembles non-existence (avastu), even when perceived as a substantial thing (vastu), and in pure, undefiled conceptual awareness.
सत्यां दृष्टिमवष्टभ्य लीलयेयं जगत्क्रिया ।
क्रियतेऽवासनं येन जीवितं तस्य राजते ॥ ५१ ॥
satyāṃ dṛṣṭimavaṣṭabhya līlayeyaṃ jagatkriyā ,
kriyate'vāsanaṃ yena jīvitaṃ tasya rājate 51
51. satyām dṛṣṭim avaṣṭabhya līlayā iyam jagatkriyā
kriyate avāsanam yena jīvitam tasya rājate
51. tasya jīvitam rājate yena satyām dṛṣṭim avaṣṭabhya
iyam jagatkriyā līlayā avāsanam kriyate
51. The life of that person shines forth who, relying upon true insight (dṛṣṭi), performs this worldly activity (jagatkriyā) effortlessly and free from any latent desires.
नान्तस्तुष्यति नोद्वेगमेति यो विहरन्नपि ।
हेयोपादेयसंप्राप्तौ जीवितं तस्य शोभते ॥ ५२ ॥
nāntastuṣyati nodvegameti yo viharannapi ,
heyopādeyasaṃprāptau jīvitaṃ tasya śobhate 52
52. na antaḥ tuṣyati na udvegam eti yaḥ viharan
api heyopādeyasampraptau jīvitam tasya śobhate
52. tasya jīvitam śobhate yaḥ viharan api
heyopādeyasampraptau na antaḥ tuṣyati na udvegam eti
52. The life of that person flourishes who, even while engaged in worldly activities, feels neither inner contentment nor agitation, whether obtaining something desirable or something undesirable.
शुद्धपक्षस्य शुद्धस्य हंसौघः सरसो यथा ।
यस्माद्गुणौघो निर्याति जीवितं तस्य शोभते ॥ ५३ ॥
śuddhapakṣasya śuddhasya haṃsaughaḥ saraso yathā ,
yasmādguṇaugho niryāti jīvitaṃ tasya śobhate 53
53. śuddhapakṣasya śuddhasya haṃsaughaḥ sarasaḥ yathā
yasmāt guṇaughaḥ niryāti jīvitam tasya śobhate
53. yathā śuddhapakṣasya śuddhasya sarasaḥ haṃsaughaḥ
yasmāt guṇaughaḥ niryāti tasya jīvitam śobhate
53. Just as a flock of swans emerges from a pure lake during the bright fortnight, so does the life of that person shine gloriously from whom a multitude of virtues flows forth.
यस्मिन्श्रुतिपथं प्राप्ते दृष्टे स्मृतिमुपागते ।
आनन्दं यान्ति भूतानि जीवितं तस्य शोभते ॥ ५४ ॥
yasminśrutipathaṃ prāpte dṛṣṭe smṛtimupāgate ,
ānandaṃ yānti bhūtāni jīvitaṃ tasya śobhate 54
54. yasmin śrutipatham prāpte dṛṣṭe smṛtim upāgate
ānandam yānti bhūtāni jīvitam tasya śobhate
54. yasmin śrutipatham prāpte dṛṣṭe smṛtim upāgate
bhūtāni ānandam yānti tasya jīvitam śobhate
54. When he is heard, seen, and remembered, beings experience joy; his life shines gloriously.
यस्योदयेषु हृदयेन जनाम्बुजानि जीवालिमन्ति सकलानि विलासवन्ति ।
तस्यैव भाति परिजीवितमक्षयेन्दोरापूर्णतेव दनुजेश्वर नेतरस्य ॥ ५५ ॥
yasyodayeṣu hṛdayena janāmbujāni jīvālimanti sakalāni vilāsavanti ,
tasyaiva bhāti parijīvitamakṣayendorāpūrṇateva danujeśvara netarasya 55
55. yasya udayeṣu hṛdayena janāmbujāni
jīvālimanti sakalāni vilāsavanti
tasya eva bhāti parijīvitam akṣayendoḥ
āpūrṇatā iva danujeśvara na itarasya
55. danujeśvara yasya udayeṣu hṛdayena
sakalāni vilāsavanti janāmbujāni
jīvālimanti tasya eva parijīvitam
akṣayendoḥ āpūrṇatā iva bhāti na itarasya
55. O Lord of Dānavas, at his appearance, all the charming lotus-faces of people become like living bees [with their hearts stirred]. Only his prolonged life shines, like the full orb of the imperishable moon, and not that of another.

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

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa (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 (current chapter) 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