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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-75

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श्रीवसिष्ठ उवाच ।
जनकः संस्थितो राज्ये व्यवहारपरोऽपि सन् ।
विगतज्वर एवान्तरनाकुलमतिः सदा ॥ १ ॥
śrīvasiṣṭha uvāca ,
janakaḥ saṃsthito rājye vyavahāraparo'pi san ,
vigatajvara evāntaranākulamatiḥ sadā 1
1. śrīvasiṣṭhaḥ uvāca janakaḥ saṃsthitaḥ rājye vyavahāraparaḥ
api san vigatajvaraḥ eva antaḥ anākulamatiḥ sadā
1. śrīvasiṣṭhaḥ uvāca janakaḥ rājye saṃsthitaḥ vyavahāraparaḥ
api san sadā antaḥ eva vigatajvaraḥ anākulamatiḥ
1. Śrī Vasiṣṭha said: King Janaka, even while actively engaged in the affairs of the kingdom, was always inwardly free from agitation and had an unperturbed mind.
पितामहो दिलीपस्ते सर्वारम्भपरोऽप्यलम् ।
वीतरागतयैवान्तर्बुभुजे मेदिनीं चिरम् ॥ २ ॥
pitāmaho dilīpaste sarvārambhaparo'pyalam ,
vītarāgatayaivāntarbubhuje medinīṃ ciram 2
2. pitāmahaḥ dilīpaḥ te sarvārambhaparaḥ api alam
vītarāgatayā eva antaḥ bubhuje medinīm ciram
2. te pitāmahaḥ dilīpaḥ sarvārambhaparaḥ api alam
vītarāgatayā eva antaḥ ciram medinīm bubhuje
2. Your grandfather, Dilīpa, even though intensely engaged in all undertakings, ruled the earth for a long time with inner detachment.
निरञ्जनतया बुद्धो जनतां पालयंश्चिरम् ।
जीवन्मुक्ताकृतिर्नित्यं मनू राज्यमपालयत् ॥ ३ ॥
nirañjanatayā buddho janatāṃ pālayaṃściram ,
jīvanmuktākṛtirnityaṃ manū rājyamapālayat 3
3. nirañjanatayā buddhaḥ janatām pālayan ciram
jīvanmukta-ākṛtiḥ nityam manū rājyam apālayat
3. manū nirañjanatayā buddhaḥ nityam
jīvanmukta-ākṛtiḥ janatām ciram rājyam apālayat
3. Manu, enlightened and unblemished, ruled the people for a long time. Eternally embodying the form of one liberated while living (jīvanmukta), he governed his kingdom.
विचित्रबलयुद्धेषु व्यवहारेषु भूरिषु ।
मान्धाता सुचिरं तिष्ठन्प्राप्तवान्वै परं पदम् ॥ ४ ॥
vicitrabalayuddheṣu vyavahāreṣu bhūriṣu ,
māndhātā suciraṃ tiṣṭhanprāptavānvai paraṃ padam 4
4. vicitrabalayuddheṣu vyavahāreṣu bhūriṣu māndhātā
suciram tiṣṭhan prāptavān vai param padam
4. māndhātā vicitrabalayuddheṣu bhūriṣu vyavahāreṣu
suciram tiṣṭhan vai param padam prāptavān
4. Mandhata, engaged for a very long time in numerous and diverse powerful battles and affairs, indeed attained the supreme state (param padam).
बलिः पातालपीठस्थः कुर्वन्सदिव संस्थितिम् ।
सदा त्यागी सदाऽसक्तो जीवन्मुक्त इति स्थितः ॥ ५ ॥
baliḥ pātālapīṭhasthaḥ kurvansadiva saṃsthitim ,
sadā tyāgī sadā'sakto jīvanmukta iti sthitaḥ 5
5. baliḥ pātālapīṭhasthaḥ kurvan sat iva saṃsthitim
sadā tyāgī sadā asaktaḥ jīvanmuktaḥ iti sthitaḥ
5. baliḥ pātālapīṭhasthaḥ sadā tyāgī sadā asaktaḥ
sat iva saṃsthitim kurvan iti jīvanmuktaḥ sthitaḥ
5. Bali, residing on the throne of the netherworld (pātāla), always a renunciant and always unattached, lived in a state of liberation while alive (jīvanmukta), performing his duties as if his situation were merely an appearance.
नमुचिर्दानवाधीशो देवद्वन्द्वपरः सदा ।
नानाचारविचारेषु क्वचिन्नान्तरतप्यत ॥ ६ ॥
namucirdānavādhīśo devadvandvaparaḥ sadā ,
nānācāravicāreṣu kvacinnāntaratapyata 6
6. namuciḥ dānava-adhīśaḥ deva-dvandva-paraḥ sadā
nānā-ācāra-vicāreṣu kvacit na antar atapyata
6. dānava-adhīśaḥ namuciḥ sadā deva-dvandva-paraḥ
nānā-ācāra-vicāreṣu kvacit antar na atapyata
6. Namuci, the lord of the Danavas, always intent on opposing the gods, never felt internal distress (antar) amidst his various customs and deliberations.
वासवाजौ तनुत्यागी वृत्रो विततमानसः ।
अन्तःशान्तमना मानी चकार सुरसंगरम् ॥ ७ ॥
vāsavājau tanutyāgī vṛtro vitatamānasaḥ ,
antaḥśāntamanā mānī cakāra surasaṃgaram 7
7. vāsavājau tanutyāgī vṛtraḥ vitatamānasaḥ
antaḥśāntamanā mānī cakāra surasaṅgaram
7. vṛtraḥ vāsavājau tanutyāgī vitatamānasaḥ
antaḥśāntamanā mānī surasaṅgaram cakāra
7. Vṛtra, who sacrificed his body in the battle with Indra, possessed a vast and inwardly peaceful mind. With great honor, he engaged in battle with the gods.
कुर्वन्दानवकार्याणि पातालतलपालकः ।
अनपायं निराक्रोशं प्रह्लादो ह्लादमागतः ॥ ८ ॥
kurvandānavakāryāṇi pātālatalapālakaḥ ,
anapāyaṃ nirākrośaṃ prahlādo hlādamāgataḥ 8
8. kurvan dānavakāryāṇi pātālatalapālakaḥ
anapāyam nirākrośam prahlādaḥ hlādam āgataḥ
8. prahlādaḥ pātālatalapālakaḥ dānavakāryāṇi
kurvan anapāyam nirākrośam hlādam āgataḥ
8. Although performing the duties of the demons and serving as the protector of the nether regions, Prahlāda remained unharmed and beyond reproach, having attained profound joy.
शम्बरैकपरोऽप्यन्तःशम्बरैकतयोदितः ।
संसारशम्बरं राम शम्बरस्त्यक्तवानिदम् ॥ ९ ॥
śambaraikaparo'pyantaḥśambaraikatayoditaḥ ,
saṃsāraśambaraṃ rāma śambarastyaktavānidam 9
9. śambaraikapparaḥ api antaḥ śambaraikatayā uditaḥ
saṃsāraśambaram rāma śambaraḥ tyaktavān idam
9. rāma śambaraḥ śambaraikapparaḥ api antaḥ
śambaraikatayā uditaḥ idam saṃsāraśambaram tyaktavān
9. O Rāma, even Śambara, though outwardly devoted to Śambara (the demon), internally awakened to a state of oneness (śambaraikata) with the supreme (Brahman). Consequently, he abandoned this illusion (śambara) of worldly existence (saṃsāra).
असक्तबुद्धिर्हरिणा कुर्वन्दानवसंगरम् ।
परां संविदमासाद्य कुशलस्त्यक्तवानिदम् ॥ १० ॥
asaktabuddhirhariṇā kurvandānavasaṃgaram ,
parāṃ saṃvidamāsādya kuśalastyaktavānidam 10
10. asaktabuddhiḥ hariṇā kurvan dānavasaṅgaram
parām saṃvidam āsādya kuśalaḥ tyaktavān idam
10. asaktabuddhiḥ hariṇā dānavasaṅgaram kurvan
parām saṃvidam āsādya kuśalaḥ idam tyaktavān
10. With an intellect unattached (to the fruits of action), performing battle with demons by the agency of Hari (Viṣṇu), having attained supreme consciousness, the wise one abandoned this (worldly existence).
सर्वामरमुखो वह्नि क्रियाजालपरो ह्यपि ।
यज्ञलक्ष्मीश्चिरं भुंक्ते मुक्त एवेह तिष्ठति ॥ ११ ॥
sarvāmaramukho vahni kriyājālaparo hyapi ,
yajñalakṣmīściraṃ bhuṃkte mukta eveha tiṣṭhati 11
11. sarvāmaramukhaḥ vahniḥ kriyājālapparaḥ hi api
yajñalakṣmīḥ ciram bhuṅkte muktaḥ eva iha tiṣṭhati
11. vahniḥ sarvāmaramukhaḥ api kriyājālapparaḥ
yajñalakṣmīḥ ciram bhuṅkte iha muktaḥ eva tiṣṭhati
11. Even Agni, who is the mouth of all the gods and dedicated to the multitude of Vedic rituals (yajña), enjoys the prosperity of the Vedic ritual for a long time, and indeed remains liberated in this world.
बृहस्पतिर्देवगुरुर्दारार्थं चन्द्रयोध्यपि ।
आचरन्दिवि चित्रेहां मुक्त एव ह्यवस्थितः ॥ १३ ॥
bṛhaspatirdevagururdārārthaṃ candrayodhyapi ,
ācarandivi citrehāṃ mukta eva hyavasthitaḥ 13
13. bṛhaspatiḥ devaguruḥ dārārtham candrayodhī api
ācaran divi citrehām muktaḥ eva hi avasthitaḥ
13. devaguruḥ bṛhaspatiḥ dārārtham candrayodhī api
divi citrehām ācaran hi muktaḥ eva avasthitaḥ
13. Bṛhaspati, the preceptor of the deities, even though he fought with Chandra (the Moon god) for the sake of his wife and engages in diverse activities in heaven, nevertheless remains liberated (mokṣa).
शुक्रोऽम्बरतलद्योती बुधः सर्वार्थपालकः ।
निर्विकारमतिः कालं नयत्यसुरदेशिकः ॥ १४ ॥
śukro'mbarataladyotī budhaḥ sarvārthapālakaḥ ,
nirvikāramatiḥ kālaṃ nayatyasuradeśikaḥ 14
14. śukraḥ ambarataladyotī budhaḥ sarvārthapālakaḥ
nirvikāramatiḥ kālam nayati asuradeśikaḥ
14. śukraḥ ambarataladyotī asuradeśikaḥ budhaḥ
sarvārthapālakaḥ nirvikāramatiḥ kālam nayati
14. Śukra, who illuminates the surface of the sky and is the preceptor of the asuras, and Budha, who protects all purposes, both pass their time with an unchangeable mind.
जगद्भूतगणाङ्गानि चिरं संचारयन्नपि ।
सर्वदा सर्वसंचारी मुक्त एव समीरणः ॥ १५ ॥
jagadbhūtagaṇāṅgāni ciraṃ saṃcārayannapi ,
sarvadā sarvasaṃcārī mukta eva samīraṇaḥ 15
15. jagat bhūtaganāṅgāni ciram saṃcārayan api
sarvadā sarvasaṃcārī muktaḥ eva samīraṇaḥ
15. samīraṇaḥ jagat bhūtaganāṅgāni ciram
saṃcārayan api sarvadā sarvasaṃcārī muktaḥ eva
15. Even though it perpetually causes the various constituents of all worldly beings to move, the wind (samīraṇa) always moves everywhere, completely free (mukta).
लोकाजवं जवीभावप्रोद्वेगज्ञोऽप्यखिन्नधीः ।
ब्रह्मा सममना राम क्षिपयत्यायुराततम् ॥ १६ ॥
lokājavaṃ javībhāvaprodvegajño'pyakhinnadhīḥ ,
brahmā samamanā rāma kṣipayatyāyurātatam 16
16. lokaājavam javībhāvaprodvegajñaḥ api akhinnadhīḥ
brahmā samamanāḥ rāma kṣipayati āyuḥ ātatam
16. rāma brahmā lokaājavam javībhāvaprodvegajñaḥ
api akhinnadhīḥ samamanāḥ ātatam āyuḥ kṣipayati
16. O Rama, even though Brahma is aware of the swift passage of time in the worlds and the intense agitation arising from this constant movement, he maintains an unwearied and equanimous mind. He thus spends his vast lifespan (āyu) in this manner.
पीयमानः सुरैः सर्वैः सोमः समरसाशयः ।
क्वचिदेति न संसङ्गमाक्रान्तावम्बरं यथा ॥ १७ ॥
pīyamānaḥ suraiḥ sarvaiḥ somaḥ samarasāśayaḥ ,
kvacideti na saṃsaṅgamākrāntāvambaraṃ yathā 17
17. pīyamānaḥ suraiḥ sarvaiḥ somaḥ samarasāśayaḥ
kvacit eti na saṃsaṅgam ākrāntam ambaraṃ yathā
17. sarvaiḥ suraiḥ pīyamānaḥ samarasāśayaḥ somaḥ
yathā ākrāntam ambaraṃ kvacit saṃsaṅgam na eti
17. Soma, though consumed by all deities and possessing a uniform nature, does not acquire any attachment anywhere, just like the sky, which is pervaded yet remains unattached.
मुक्तेनापि त्रिनेत्रेण सौन्दर्यतरुमञ्जरी ।
देहार्धे धार्यते गौरी कामुकेनेव कामिनी ॥ १८ ॥
muktenāpi trinetreṇa saundaryatarumañjarī ,
dehārdhe dhāryate gaurī kāmukeneva kāminī 18
18. muktena api trinetreṇa saundaryatarumañjarī
dehārdhe dhāryate gaurī kāmukena iva kāminī
18. muktena api trinetreṇa kāmukena iva kāminī
gaurī saundaryatarumañjarī dehārdhe dhāryate
18. Even by the Three-eyed one (Śiva), who is liberated (mokṣa), Gauri, like a beautiful woman (kāminī) held by a lover, is borne in half of his body, appearing as a flowering branch from the tree of beauty.
मुक्तयापि गले बद्धो गौर्या गौरस्त्रिलोचनः ।
संशुद्ध इव मुक्तानां हारः शशिकलामलः ॥ १९ ॥
muktayāpi gale baddho gauryā gaurastrilocanaḥ ,
saṃśuddha iva muktānāṃ hāraḥ śaśikalāmalaḥ 19
19. muktayā api gale baddhaḥ gauryā gauraḥ trilocanaḥ
saṃśuddhaḥ iva muktānām hāraḥ śaśikalāmalaḥ
19. api muktayā gauryā gauraḥ trilocanaḥ gale baddhaḥ
saṃśuddhaḥ muktānām śaśikalāmalaḥ hāraḥ iva
19. Even though Gauri herself is liberated (mokṣa), she binds the fair-complexioned Three-eyed one (Śiva) around her neck. He (Śiva) appears like a perfectly purified necklace (hāra) made of pearls (mukta), as immaculate as a digit of the moon.
गुहो गहनधीर्वीरस्तारकादिरणक्रियाम् ।
मुक्तोऽपि कृतवान्सर्वं ज्ञानरत्नैकसागरः ॥ २० ॥
guho gahanadhīrvīrastārakādiraṇakriyām ,
mukto'pi kṛtavānsarvaṃ jñānaratnaikasāgaraḥ 20
20. guhaḥ gahana-dhīḥ vīraḥ tārakādi-raṇa-kriyām
muktaḥ api kṛtavān sarvam jñāna-ratna-eka-sāgaraḥ
20. guhaḥ gahana-dhīḥ vīraḥ jñāna-ratna-eka-sāgaraḥ
api muktaḥ sarvam tārakādi-raṇa-kriyām kṛtavān
20. Guha, a hero of profound intellect, though liberated (mukta), still performed all actions related to the war against Tāraka, for he was the sole ocean of the jewel of knowledge.
भृङ्गीशो रक्तमांसं स्वं स्वमात्रे प्रवितीर्णवान् ।
मुक्तयैव धिया राम धीरया ध्यानधौतया ॥ २१ ॥
bhṛṅgīśo raktamāṃsaṃ svaṃ svamātre pravitīrṇavān ,
muktayaiva dhiyā rāma dhīrayā dhyānadhautayā 21
21. bhṛṅgīśaḥ rakta-māṃsam svam sva-mātre pravitīrṇavān
muktayā eva dhiyā rāma dhīrayā dhyāna-dhautayā
21. rāma bhṛṅgīśaḥ svam rakta-māṃsam sva-mātre muktayā
eva dhīrayā dhyāna-dhautayā dhiyā pravitīrṇavān
21. O Rāma, Bhṛṅgīśa offered his own blood and flesh to his mother, with an intellect that was liberated (mukta), steadfast, and purified by meditation (dhyāna).
मुनिर्मुक्तस्वभावोऽपि जगज्जङ्गलखण्डकम् ।
नारदो विजहारेमं शीतया कार्यशीलया ॥ २२ ॥
munirmuktasvabhāvo'pi jagajjaṅgalakhaṇḍakam ,
nārado vijahāremaṃ śītayā kāryaśīlayā 22
22. muniḥ mukta-svabhāvaḥ api jagat-jaṅgala-khaṇḍakam
nāradaḥ vijahāra imam śītayā kārya-śīlayā
22. mukta-svabhāvaḥ api muniḥ nāradaḥ śītayā kārya-śīlayā
(dhiyā) imam jagat-jaṅgala-khaṇḍakam vijahāra
22. Even the sage Nārada, whose intrinsic nature (svabhāva) was liberated (mukta), roamed through this world, which resembles a jungle, with a calm and industrious disposition.
जीवन्मुक्तमना मान्यो विश्वामित्रोऽप्ययं प्रभुः ।
वेदोक्तां मखनिर्माणक्रियां समधितिष्ठति ॥ २३ ॥
jīvanmuktamanā mānyo viśvāmitro'pyayaṃ prabhuḥ ,
vedoktāṃ makhanirmāṇakriyāṃ samadhitiṣṭhati 23
23. jīvan-mukta-manāḥ mānyaḥ viśvāmitraḥ api ayam prabhuḥ
veda-uktām makha-nirmāṇa-kriyām samadhitiṣṭhati
23. jīvan-mukta-manāḥ mānyaḥ ayam prabhuḥ viśvāmitraḥ
api veda-uktām makha-nirmāṇa-kriyām samadhitiṣṭhati
23. This venerable Lord Viśvāmitra, whose mind is liberated (mukta) even while living (jīvan), also properly undertakes the activity of performing Vedic sacrifices (makha) as prescribed.
धारयत्यवनीं शेषः करोत्यर्को दिनावलीम् ।
यमो यमत्वं कुरुते जीवन्मुक्ततयैव हि ॥ २४ ॥
dhārayatyavanīṃ śeṣaḥ karotyarko dināvalīm ,
yamo yamatvaṃ kurute jīvanmuktatayaiva hi 24
24. dhārayati avanīm śeṣaḥ karoti arkaḥ dināvalīm
yamaḥ yamatvam kurute jīvanmuktatayā eva hi
24. śeṣaḥ avanīm dhārayati arkaḥ dināvalīm karoti
yamaḥ yamatvam jīvanmuktatayā eva hi kurute
24. Shesha sustains the earth. The sun creates the succession of days. Yama performs his duty of control (yamatvam) indeed by the very nature of being a living liberated one (jīvanmukta).
अन्येऽप्यस्मिंस्त्रिभुवने यक्षासुरनराः सुराः ।
शतशो मुक्ततां याताः सन्तस्तिष्ठन्तिसंसृतौ ॥ २५ ॥
anye'pyasmiṃstribhuvane yakṣāsuranarāḥ surāḥ ,
śataśo muktatāṃ yātāḥ santastiṣṭhantisaṃsṛtau 25
25. anye api asmin tribhuvane yakṣāsuranarāḥ surāḥ
śataśaḥ muktatām yātāḥ santaḥ tiṣṭhanti saṃsṛtau
25. asmin tribhuvane anye api yakṣāsuranarāḥ surāḥ
śataśaḥ muktatām yātāḥ santaḥ saṃsṛtau tiṣṭhanti
25. Moreover, in these three worlds, hundreds of others - Yakshas, Asuras, humans, and gods - having attained the state of liberation (mokṣa), abide (as liberated ones) within the cycle of existence (saṃsāra).
संस्थिता व्यवहारेषु विचित्राचारधारिषु ।
अन्तराशीतलाः केचित्केचिन्मूढाः शिलासमाः ॥ २६ ॥
saṃsthitā vyavahāreṣu vicitrācāradhāriṣu ,
antarāśītalāḥ kecitkecinmūḍhāḥ śilāsamāḥ 26
26. saṃsthitāḥ vyavahāreṣu vicitrācāradhāriṣu
antarāśītalāḥ kecit kecit mūḍhāḥ śilāsamāḥ
26. vyavahāreṣu vicitrācāradhāriṣu saṃsthitāḥ
kecit antarāśītalāḥ kecit mūḍhāḥ śilāsamāḥ
26. These (liberated ones) are established in (normal) worldly dealings, adopting diverse ways of conduct. Some are inwardly serene, while others appear inert like stones.
परमं बोधमासाद्य केचित्काननमागताः ।
यथा भृगुभरद्वाजविश्वामित्रशुकादयः ॥ २७ ॥
paramaṃ bodhamāsādya kecitkānanamāgatāḥ ,
yathā bhṛgubharadvājaviśvāmitraśukādayaḥ 27
27. paramam bodham āsādya kecit kānanam āgatāḥ
yathā bhṛgubharadvājaviśvāmitraśukādayaḥ
27. kecit paramam bodham āsādya kānanam āgatāḥ
yathā bhṛgubharadvājaviśvāmitraśukādayaḥ
27. Some, having attained the supreme realization (bodha), have gone to the forest, such as Bhṛgu, Bharadvāja, Viśvāmitra, Śuka, and others.
केचिद्राज्येषु तिष्ठन्ति च्छत्रचामरपालिताः ।
यथा जनकशर्यातिमान्धातृसगरादयः ॥ २८ ॥
kecidrājyeṣu tiṣṭhanti cchatracāmarapālitāḥ ,
yathā janakaśaryātimāndhātṛsagarādayaḥ 28
28. kecit rājyeṣu tiṣṭhanti chatracāmarapālitāḥ
yathā janakaśaryātimāndhātṛsagarādayaḥ
28. kecit chatracāmarapālitāḥ rājyeṣu tiṣṭhanti
yathā janakaśaryātimāndhātṛsagarādayaḥ
28. Some (sages) reside in kingdoms, protected by royal regalia such as umbrellas and whisks, just like Janaka, Śaryāti, Māndhātṛ, Sagara, and other kings.
केचिद्व्योमनि तिष्ठन्ति धिष्ण्यचक्रान्तरस्थिताः ।
यथा बृहस्पत्युशनश्चन्द्रसूर्यमुनीश्वराः ॥ २९ ॥
kecidvyomani tiṣṭhanti dhiṣṇyacakrāntarasthitāḥ ,
yathā bṛhaspatyuśanaścandrasūryamunīśvarāḥ 29
29. kecit vyomani tiṣṭhanti dhiṣṇyacakrāntarasthitāḥ
yathā bṛhaspatyuśanascandrasūryamunīśvarāḥ
29. kecit dhiṣṇyacakrāntarasthitāḥ vyomani tiṣṭhanti
yathā bṛhaspatyuśanascandrasūryamunīśvarāḥ
29. Some (sages) dwell in the sky, positioned within the celestial sphere of stars and planets, just like Bṛhaspati, Uśanas, Candra, Sūrya, and other great sages.
केचित्सुरपदे याता विमानावलिमास्थिताः ।
यथाग्निवायुवरुणयमतुम्बुरुनारदाः ॥ ३० ॥
kecitsurapade yātā vimānāvalimāsthitāḥ ,
yathāgnivāyuvaruṇayamatumburunāradāḥ 30
30. kecit surapade yātāḥ vimānāvalimāsthitāḥ
yathā agnivāyuvaruṇayamatumburunāradāḥ
30. kecit vimānāvalimāsthitāḥ surapade yātāḥ
yathā agnivāyuvaruṇayamatumburunāradāḥ
30. Some (sages) have reached the divine realm (surapada), abiding in rows of celestial chariots, just like Agni, Vāyu, Varuṇa, Yama, Tumburu, and Nārada.
केचितपातालकुहरे जीवन्मुक्ता व्यवस्थिताः ।
यथा बलिसुहोत्रान्धप्रह्लादाह्लादपूर्वकाः ॥ ३१ ॥
kecitapātālakuhare jīvanmuktā vyavasthitāḥ ,
yathā balisuhotrāndhaprahlādāhlādapūrvakāḥ 31
31. kecit pātālakuhare jīvanmuktāḥ vyavasthitāḥ
yathā balisuhatrāndhaprahlādāhlādapūrvakāḥ
31. kecit jīvanmuktāḥ pātālakuhare vyavasthitāḥ
yathā balisuhatrāndhaprahlādāhlādapūrvakāḥ
31. Some (sages), who are liberated while still embodied (jīvanmukta), are situated in the depths of Pātāla (the underworld), just like Bali, Suhotra, Andha, Prahlāda, Āhlāda, and other such prominent figures.
तिर्यग्योनिष्वपि सदा विद्यन्ते कृतबुद्धयः ।
देवयोनिष्वपि प्राज्ञा विद्यन्ते मूर्खबुद्धयः ॥ ३२ ॥
tiryagyoniṣvapi sadā vidyante kṛtabuddhayaḥ ,
devayoniṣvapi prājñā vidyante mūrkhabuddhayaḥ 32
32. tiryagyoniṣu api sadā vidyante kṛtabuddhayaḥ
devayoniṣu api prājñā mūrkabuddhayaḥ
32. kṛtabuddhayaḥ tiryagyoniṣu api sadā vidyante
prājñāḥ mūrkabuddhayaḥ devayoniṣu api vidyante
32. Even among animal species, individuals with developed intellects are always found. Similarly, even among divine species, both the wise and the foolish-minded are found.
सर्वं सर्वेण सर्वत्र सर्वथा सर्वदैव हि ।
संभवत्येव सर्वात्मन्यात्मन्याततरूपिणि ॥ ३३ ॥
sarvaṃ sarveṇa sarvatra sarvathā sarvadaiva hi ,
saṃbhavatyeva sarvātmanyātmanyātatarūpiṇi 33
33. sarvam sarveṇa sarvatra sarvathā sarvadā eva hi
saṃbhavati eva sarvātmani ātmani ātatatūpiṇi
33. hi sarvam sarveṇa sarvatra sarvathā sarvadā eva
sarvātmani ātatatūpiṇi ātmani eva saṃbhavati
33. Indeed, everything, by every means, everywhere, in every way, and at all times, is certainly possible within the all-pervasive self (ātman), the self (ātman) that possesses an expanded form.
विधेर्विचित्रा नियतिरनन्तारम्भमन्थरा ।
संनिवेशांशवैचित्र्यात्सर्वं सर्वत्र दृश्यते ॥ ३४ ॥
vidhervicitrā niyatiranantārambhamantharā ,
saṃniveśāṃśavaicitryātsarvaṃ sarvatra dṛśyate 34
34. vidheḥ vicitrā niyatiḥ anantārambhamantharā
saṃniveśāṃśavaicitryāt sarvam sarvatra dṛśyate
34. vidheḥ vicitrā anantārambhamantharā niyatiḥ
saṃniveśāṃśavaicitryāt sarvam sarvatra dṛśyate
34. The intricate natural law (dharma) of the ordainer (vidhi) is characterized by a slowness born of infinite undertakings. Due to the varied arrangement of its constituent parts, everything manifests everywhere.
विधिर्दैवं विधिर्धाता सर्वेशः शिव ईश्वरः ।
इति नामभिरात्मा नः प्रत्यक्चेतन उच्यते ॥ ३५ ॥
vidhirdaivaṃ vidhirdhātā sarveśaḥ śiva īśvaraḥ ,
iti nāmabhirātmā naḥ pratyakcetana ucyate 35
35. vidhiḥ daivam vidhiḥ dhātā sarveśaḥ śivaḥ īśvaraḥ
iti nāmabhiḥ ātmā naḥ pratyakcetanaḥ ucyate
35. naḥ pratyakcetanaḥ ātmā vidhiḥ daivam vidhiḥ
dhātā sarveśaḥ śivaḥ īśvaraḥ iti nāmabhiḥ ucyate
35. Our inner consciousness, the self (ātman), is referred to by names such as the ordainer (vidhi), divine fate (daivam), the creator (dhātā), the lord of all (sarveśa), the auspicious one (śiva), and the supreme lord (īśvara).
अस्त्यवस्तुनि वस्त्वन्तः काञ्चनं सिकतास्विव ।
अस्ति वस्तुन्यवस्त्वन्तर्मलं हेमकणेष्विव ॥ ३६ ॥
astyavastuni vastvantaḥ kāñcanaṃ sikatāsviva ,
asti vastunyavastvantarmalaṃ hemakaṇeṣviva 36
36. asti avastuni vastu antaḥ kāñcanam sikatāsu iva
asti vastuni avastu antaḥ malam hemakaṇeṣu iva
36. avastuni antaḥ vastu asti sikatāsu kāñcanam iva
vastuni antaḥ avastu malam asti hemakaṇeṣu iva
36. Just as gold is found within sand, so too is reality (vastu) perceived within that which is unreal (avastu). And just as impurities are found within particles of gold, so too is unreality (avastu) perceived as an impurity within that which is real (vastu).
अयुक्ते युक्तता युक्त्या प्रेक्ष्यमाणा प्रदृश्यते ।
पापस्य हि भयाल्लोको राम धर्मे प्रवर्तते ॥ ३७ ॥
ayukte yuktatā yuktyā prekṣyamāṇā pradṛśyate ,
pāpasya hi bhayālloko rāma dharme pravartate 37
37. ayukte yuktatā yuktyā prekṣyamāṇā pradṛśyate
pāpasya hi bhayāt lokaḥ rāma dharme pravartate
37. rāma ayukte yuktyā prekṣyamāṇā yuktatā pradṛśyate
hi lokaḥ pāpasya bhayāt dharme pravartate
37. O Rama, suitability is perceived even in what seems unsuitable when examined with proper reasoning. Indeed, people engage in righteous conduct (dharma) out of fear of sin.
असत्ये सत्यता साधो शाश्वती परिलक्ष्यते ।
शून्येन ध्यानयोगेन शाश्वतं पदमाप्यते ॥ ३८ ॥
asatye satyatā sādho śāśvatī parilakṣyate ,
śūnyena dhyānayogena śāśvataṃ padamāpyate 38
38. asatye satyatā sādho śāśvatī parilakṣyate
śūnyena dhyānayogena śāśvatam padam āpyate
38. sādho asatye śāśvatī satyatā parilakṣyate
śūnyena dhyānayogena śāśvatam padam āpyate
38. O good one, eternal truth is perceived even in that which is unreal. Through meditative absorption (dhyāna yoga) focused on emptiness, the eternal state is attained.
यन्नास्ति तदुदेत्याशु देशकालविलासतः ।
शशकाः श्रृङ्गवन्तो हि दृश्यन्ते शम्बरस्थितौ ॥ ३९ ॥
yannāsti tadudetyāśu deśakālavilāsataḥ ,
śaśakāḥ śrṛṅgavanto hi dṛśyante śambarasthitau 39
39. yat na asti tat udeti āśu deśakālavilāsataḥ
śaśakāḥ śṛṅgavantaḥ hi dṛśyante śambarastḥitau
39. yat na asti tat deśakālavilāsataḥ āśu udeti hi
śṛṅgavantaḥ śaśakāḥ śambarastḥitau dṛśyante
39. That which does not exist can quickly appear due to the expansive play of space and time. Indeed, horned rabbits are seen in magical illusions.
ये वज्रसाराः सुदृढा दृश्यन्ते ते क्षयं गताः ।
कल्पस्यान्ते यथेन्द्वर्कधराब्धिविबुधादयः ॥ ४० ॥
ye vajrasārāḥ sudṛḍhā dṛśyante te kṣayaṃ gatāḥ ,
kalpasyānte yathendvarkadharābdhivibudhādayaḥ 40
40. ye vajrasārāḥ sudṛḍhāḥ dṛśyante te kṣayam gatāḥ kalpasya
ante yathā indu arka dharā abdhi vibudhāḥ ādayaḥ
40. ye vajrasārāḥ sudṛḍhāḥ dṛśyante te kṣayam gatāḥ,
yathā kalpasya ante indu arka dharā abdhi vibudhāḥ ādayaḥ.
40. Even those who appear to be as hard as a diamond and exceedingly firm ultimately perish, just like the moon, the sun, the earth, the oceans, and the gods at the end of a cosmic eon (kalpa).
इति पश्यन्महाबाहो भावाभावभवक्रमम् ।
हर्षामर्षविषादेहाः संत्यज्य समतां व्रज ॥ ४१ ॥
iti paśyanmahābāho bhāvābhāvabhavakramam ,
harṣāmarṣaviṣādehāḥ saṃtyajya samatāṃ vraja 41
41. iti paśyan mahābāho bhāva abhāva bhava kramam
harṣa amarṣa viṣāda īhāḥ saṃtyajya samatām vraja
41. mahābāho,
iti bhāva abhāva bhava kramam paśyan harṣa amarṣa viṣāda īhāḥ saṃtyajya samatām vraja.
41. O mighty-armed one, perceiving in this way the process of being, non-being, and becoming, completely abandon joy, anger, despondency, and desires, and attain equanimity.
असत्सदेव भातीह सदसच्चापि दृश्यते ।
आस्थानास्थे परित्यज्य तेनाशु समतां व्रज ॥ ४२ ॥
asatsadeva bhātīha sadasaccāpi dṛśyate ,
āsthānāsthe parityajya tenāśu samatāṃ vraja 42
42. asat sat eva bhāti iha sat asat ca api dṛśyate
āsthā anāsthe parityajya tena āśu samatām vraja
42. iha asat sat eva bhāti,
sat ca api asat dṛśyate.
āsthā anāsthe parityajya,
tena āśu samatām vraja.
42. Here, the unreal (asat) appears as real (sat) and the real (sat) also appears as unreal (asat). Having abandoned both attachment (āsthā) and detachment (anāsthā), therefore quickly attain equanimity.
मुक्तौ राघव लोकेऽस्मिन्न प्राप्तिः संभवत्यलम् ।
अप्रवृत्तौ विवेकस्य मग्ना हि जनकोटयः ॥ ४३ ॥
muktau rāghava loke'sminna prāptiḥ saṃbhavatyalam ,
apravṛttau vivekasya magnā hi janakoṭayaḥ 43
43. muktau rāghava loke asmin na prāptiḥ saṃbhavati
alam apravṛttau vivekasya magnāḥ hi janakoṭayaḥ
43. rāghava,
asmin loke muktau prāptiḥ alam na saṃbhavati.
hi vivekasya apravṛttau janakoṭayaḥ magnāḥ.
43. O Rāghava, in this world, the attainment of liberation (mokṣa) is indeed not truly possible. For, when discrimination (viveka) is not active, millions of people are certainly immersed (in worldly existence).
मुक्तौ राघव लोकेऽस्मिन्प्राप्तिरस्ति सदैव हि ।
प्रवृत्त्या हि विवेकस्य विमुक्ता भूतकोटयः ॥ ४४ ॥
muktau rāghava loke'sminprāptirasti sadaiva hi ,
pravṛttyā hi vivekasya vimuktā bhūtakoṭayaḥ 44
44. muktau rāghava loke asmin prāptiḥ asti sadā eva
hi pravṛttyā hi vivekasya vimuktāḥ bhūtakoṭayaḥ
44. rāghava asmin loke muktau prāptiḥ sadā eva hi asti hi
vivekasya pravṛttyā bhūtakoṭayaḥ vimuktāḥ (bhavanti)
44. O Rāghava, in this world, final liberation (mokṣa) is indeed always attainable. For countless beings are liberated through the cultivation of discrimination.
प्रविवेकाविवेकाभ्यां सुलभालभ्यतां गता ।
मुक्तिर्मनःक्षयप्राप्त्या विवेकं तेन दीपय ॥ ४५ ॥
pravivekāvivekābhyāṃ sulabhālabhyatāṃ gatā ,
muktirmanaḥkṣayaprāptyā vivekaṃ tena dīpaya 45
45. pravivekāvivekābhyām sulabhālabhyatām gatā
muktiḥ manaḥkṣayaprāptyā vivekam tena dīpaya
45. (Hey rāghava,
) muktiḥ pravivekāvivekābhyām sulabhālabhyatām gatā tena manaḥkṣayaprāptyā vivekam dīpaya
45. Final liberation (mokṣa) becomes easily or difficultly attainable through the presence or absence of discrimination. Therefore, cultivate discrimination by achieving the dissolution of the mind.
आत्मावलोकने यत्नः कर्तव्यो भूतिमिच्छता ।
सर्वदुःखशिरश्छेद आत्मालोकेन जायते ॥ ४६ ॥
ātmāvalokane yatnaḥ kartavyo bhūtimicchatā ,
sarvaduḥkhaśiraścheda ātmālokena jāyate 46
46. ātmāvalokane yatnaḥ kartavyaḥ bhūtim icchatā
sarvaduḥkhaśiracchedaḥ ātmālokena jāyate
46. bhūtim icchatā (manuṣyeṇa) ātmāvalokane yatnaḥ
kartavyaḥ ātmālokena sarvaduḥkhaśiracchedaḥ jāyate
46. Effort should be made towards realizing the supreme self (ātman) by one who desires well-being (bhūti). For the complete eradication (cutting off the head) of all suffering arises from self-realization (ātman-aloka).
नीरागा निरुपासङ्गा जीवन्मुक्ता महाधियः ।
संभवन्तीह बहुशः सुहोत्रजनका इव ॥ ४७ ॥
nīrāgā nirupāsaṅgā jīvanmuktā mahādhiyaḥ ,
saṃbhavantīha bahuśaḥ suhotrajanakā iva 47
47. nīrāgāḥ nirupāsaṅgāḥ jīvanmuktāḥ mahādhiyaḥ
sambhavanti iha bahuśaḥ suhotrajanakāḥ iva
47. iha nīrāgāḥ nirupāsaṅgāḥ jīvanmuktāḥ mahādhiyaḥ
suhotrajanakāḥ iva bahuśaḥ sambhavanti
47. Here, many great-souled individuals (mahādhīyaḥ), who are free from passion and attachment, and who are liberated while living (jīvanmukta), exist in great numbers, like Suhotra and Janaka.
तस्मात्त्वमपि वैराग्यविवेकोदितधीरधीः ।
जीवन्मुक्तो विहर भो समलोष्टाश्मकाञ्चनः ॥ ४८ ॥
tasmāttvamapi vairāgyavivekoditadhīradhīḥ ,
jīvanmukto vihara bho samaloṣṭāśmakāñcanaḥ 48
48. tasmāt tvam api vairāgya-viveka-udita-dhīra-dhīḥ
jīvanmuktaḥ vihara bho sama-loṣṭa-aśma-kāñcanaḥ
48. bho tasmāt tvam api vairāgya-viveka-udita-dhīra-dhīḥ
sama-loṣṭa-aśma-kāñcanaḥ jīvanmuktaḥ vihara
48. Therefore, O! you, whose steady intellect has arisen from detachment (vairāgya) and discrimination, live as a liberated soul (jīvanmukta), regarding clods of earth, stones, and gold as equal.
द्विविधा मुक्तता लोके विद्यते देहधारिणाम् ।
सदेहैका विदेहान्या विभागोऽयं तयोः श्रृणु ॥ ४९ ॥
dvividhā muktatā loke vidyate dehadhāriṇām ,
sadehaikā videhānyā vibhāgo'yaṃ tayoḥ śrṛṇu 49
49. dvividhā muktatā loke vidyate dehadhāriṇām
sadeha ekā videhā anyā vibhāgaḥ ayam tayoḥ śṛṇu
49. loke dehadhāriṇām muktatā dvividhā vidyate ekā sadeha,
anyā videhā tayoḥ ayam vibhāgaḥ śṛṇu
49. In the world, liberation (mokṣa) for embodied beings is of two kinds. One is 'with a body' (sadeha), and the other is 'bodiless' (videha). Listen to this distinction between them.
असंसङ्गात्पदार्थानां मनःशान्तिर्विमुक्तता ।
सत्यसत्यपि देहे सा संभवत्यनघाकृते ॥ ५० ॥
asaṃsaṅgātpadārthānāṃ manaḥśāntirvimuktatā ,
satyasatyapi dehe sā saṃbhavatyanaghākṛte 50
50. asaṃsaṅgāt padārthānām manaḥ-śāntiḥ vimuktatā
sati api dehe sā saṃbhavati anagha-ākṛte
50. anagha-ākṛte,
padārthānām asaṃsaṅgāt manaḥ-śāntiḥ vimuktatā sā dehe sati api saṃbhavati
50. From non-attachment to objects (padārtha) comes peace of mind and liberation (mokṣa). O blameless one (anaghākṛte), that (liberation) is possible even while the body exists.
स्नेहसंक्षयमेवाङ्ग विदुः कैवल्यमुत्तमम् ।
तत्संभवति देहस्य भावे चाभाव एव च ॥ ५१ ॥
snehasaṃkṣayamevāṅga viduḥ kaivalyamuttamam ,
tatsaṃbhavati dehasya bhāve cābhāva eva ca 51
51. sneha-saṃkṣayam eva aṅga viduḥ kaivalyam uttamam
tat saṃbhavati dehasya bhāve ca abhāve eva ca
51. aṅga,
sneha-saṃkṣayam eva uttamam kaivalyam viduḥ tat dehasya bhāve ca abhāve eva ca saṃbhavati
51. O dear one (aṅga), they indeed know the destruction of attachment (sneha) to be the supreme absolute oneness (kaivalyam / mokṣa). That (liberation) occurs both in the existence of the body and in its non-existence.
यो जीवति गतस्नेहः स जीवन्मुक्त उच्यते ।
सस्नेहजीवितो बद्धो मुक्त एव तृतीयकः ॥ ५२ ॥
yo jīvati gatasnehaḥ sa jīvanmukta ucyate ,
sasnehajīvito baddho mukta eva tṛtīyakaḥ 52
52. yaḥ jīvati gatasnehaḥ saḥ jīvanmuktaḥ ucyate
sasnehajīvitaḥ baddhaḥ muktaḥ eva tṛtīyakaḥ
52. yaḥ gatasnehaḥ jīvati saḥ jīvanmuktaḥ ucyate.
sasnehajīvitaḥ baddhaḥ [bhavati].
muktaḥ eva tṛtīyakaḥ [bhavati].
52. One who lives without attachment is said to be a living liberated (jīvanmukta) person. Conversely, one whose life is characterized by attachment is considered bound. The truly liberated (mukta) is indeed a third category.
यत्नो यत्नेन कर्तव्यो मोक्षार्थं युक्तिपूर्वकम् ।
यत्नयुक्तिविहीनस्य गोष्पदं दुस्तरं भवेत् ॥ ५३ ॥
yatno yatnena kartavyo mokṣārthaṃ yuktipūrvakam ,
yatnayuktivihīnasya goṣpadaṃ dustaraṃ bhavet 53
53. yatnaḥ yatnena kartavyaḥ mokṣārtham yuktipūrvakam
yatnayuktivihīnasya goṣpadam dustaram bhavet
53. mokṣārtham yuktipūrvakam yatnena yatnaḥ kartavyaḥ.
yatnayukti-vihīnasya goṣpadam [api] dustaram bhavet.
53. Diligent effort should be made, judiciously and with proper method, for the sake of liberation (mokṣa). For one who lacks both effort and proper method, even a cow's hoof-print (goṣpadam) would become insurmountable.
न त्वनध्यवसायस्य दुःखाय विपुलात्मने ।
आत्मा परवशः कार्यो मोहमाश्रित्य केवलम् ॥ ५४ ॥
na tvanadhyavasāyasya duḥkhāya vipulātmane ,
ātmā paravaśaḥ kāryo mohamāśritya kevalam 54
54. na tu anadhyavasāyasya duḥkhāya vipulātmane
ātmā paravaśaḥ kāryaḥ moham āśritya kevalam
54. tu anadhyavasāyasya vipulātmane duḥkhāya [bhavati].
kevalam moham āśritya ātmā paravaśaḥ na kāryaḥ.
54. But for one who lacks determination, there is misery for the expansive self (ātman). Therefore, one should not make the self (ātman) dependent on others merely by resorting to delusion.
सुमहद्धैर्यमालम्ब्य मनसा व्यवसायिना ।
विचारयात्मनात्मानमात्मनश्चिरसिद्धये ।
वितताध्यवसायस्य जगद्भवतिगोष्पदम् ॥ ५५ ॥
sumahaddhairyamālambya manasā vyavasāyinā ,
vicārayātmanātmānamātmanaścirasiddhaye ,
vitatādhyavasāyasya jagadbhavatigoṣpadam 55
55. sumahat dhairyam ālambya manasā
vyavasāyinā vicāraya ātmanā ātmānam
ātmanaḥ cirasiddhaye
vitatādhyavasāyasya jagat bhavati goṣpadam
55. vyavasāyinā manasā sumahat dhairyam ālambya,
ātmanā ātmānam ātmanaḥ cirasiddhaye vicāraya.
vitatādhyavasāyasya [kṛte] jagat goṣpadam bhavati.
55. With a resolute mind, taking hold of immense fortitude, you should reflect upon the self (ātman) by your own self for its lasting perfection. For one with far-reaching determination, the world (jagat) itself becomes as trivial as a cow's hoof-print (goṣpadam).
यदुपगतः सुगतः पदं प्रधानं यदपगतोऽध्रुवतां नृपश्च कश्चित् ।
यदुपगताः पदमुत्तमं महान्तः प्रयतनकल्पतरोर्महाफलं तत् ॥ ५६ ॥
yadupagataḥ sugataḥ padaṃ pradhānaṃ yadapagato'dhruvatāṃ nṛpaśca kaścit ,
yadupagatāḥ padamuttamaṃ mahāntaḥ prayatanakalpatarormahāphalaṃ tat 56
56. yat upagataḥ sugataḥ padam pradhānam
yat apagataḥ adhruvatām nṛpaḥ ca kaścit
yat upagatāḥ padam uttamam mahāntaḥ
prayatana-kalpa-taroḥ mahā-phalam tat
56. yat sugataḥ pradhānam padam upagataḥ
yat ca kaścit nṛpaḥ adhruvatām apagataḥ
yat mahāntaḥ uttamam padam upagatāḥ
tat prayatana-kalpa-taroḥ mahā-phalam
56. The fact that the Buddha (Sugata) attained the supreme state, that some king departed to impermanence, and that great sages attained the highest state - all that is the great fruit of the wish-fulfilling tree of effort.

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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

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 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 (current chapter) 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