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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-8

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श्रीवसिष्ठ उवाच ।
संसारवनखण्डेऽस्मिंश्चित्पर्वततटे स्थिता ।
कीदृशी सृष्ट्यविद्याख्या लता विकसिता कदा ॥ १ ॥
śrīvasiṣṭha uvāca ,
saṃsāravanakhaṇḍe'smiṃścitparvatataṭe sthitā ,
kīdṛśī sṛṣṭyavidyākhyā latā vikasitā kadā 1
1. śrīvasiṣṭhaḥ uvāca saṃsāravanakhaṇḍe asmin citparvatataṭe
sthitā kīdṛśī sṛṣṭyavidyākhyā latā vikasitā kadā
1. śrīvasiṣṭhaḥ uvāca asmin saṃsāravanakhaṇḍe citparvatataṭe
sthitā sṛṣṭyavidyākhyā latā kīdṛśī kadā vikasitā
1. Śrī Vasiṣṭha said: In this grove, a part of the forest of transmigratory existence (saṃsāra), and situated on the slope of the mountain of consciousness (cit), what kind of creeper is this called 'creational ignorance' (avidyā)? And when did it blossom?
बृहत्पर्वतपर्वाढ्या ब्रह्माण्डत्वक्समावृता ।
देहयष्टिरियं यस्यास्त्रिलोकी लोककासिनी ॥ २ ॥
bṛhatparvataparvāḍhyā brahmāṇḍatvaksamāvṛtā ,
dehayaṣṭiriyaṃ yasyāstrilokī lokakāsinī 2
2. bṛhatparvataparvāḍhyā brahmāṇḍatvaksamāvṛtā
dehayastiḥ iyaṃ yasyāḥ trilokī lokakāsinī
2. yasyāḥ iyaṃ dehayastiḥ bṛhatparvataparvāḍhyā
brahmāṇḍatvaksamāvṛtā trilokī lokakāsinī
2. Whose slender body-stem is this, bedecked with many great mountains as joints, covered by the skin of the cosmic egg (brahmāṇḍa), and whose three worlds (trilokī) are world-illuminating?
सुखं दुःखं भवो भावो ज्ञानमज्ञानमेव च ।
अत्रैतान्युरुवृत्तानि मूलानि च फलानि च ॥ ३ ॥
sukhaṃ duḥkhaṃ bhavo bhāvo jñānamajñānameva ca ,
atraitānyuruvṛttāni mūlāni ca phalāni ca 3
3. sukhaṃ duḥkhaṃ bhavaḥ bhāvaḥ jñānam ajñānam eva
ca atra etāni uruvṛttāni mūlāni ca phalāni ca
3. atra sukhaṃ duḥkhaṃ bhavaḥ bhāvaḥ jñānam ajñānam
eva ca etāni uruvṛttāni mūlāni ca phalāni ca
3. Herein, happiness, sorrow, becoming, existence, knowledge, and even ignorance - these are the vastly manifested roots and fruits.
सुखादविद्योदेत्युच्चैस्तदेवान्ते प्रयच्छति ।
दुःखादविद्योदेत्युच्चैस्तदेवैषा फलत्यलम् ॥ ४ ॥
sukhādavidyodetyuccaistadevānte prayacchati ,
duḥkhādavidyodetyuccaistadevaiṣā phalatyalam 4
4. sukhāt avidyā ud-eti uccaiḥ tat eva ante prayacchati
duḥkhāt avidyā ud-eti uccaiḥ tat eva eṣā phalati alam
4. sukhāt avidyā uccaiḥ udeti tat eva ante prayacchati
duḥkhāt avidyā uccaiḥ udeti eṣā tat eva alam phalati
4. From happiness, ignorance (avidyā) arises powerfully, and in the end, it yields that very same happiness. From sorrow, ignorance (avidyā) arises powerfully, and that very same (ignorance) indeed bears ample fruit.
भवादविद्योदेत्येषा तमेव फलति स्फुटम् ।
भावात्सत्तामवाप्नोति तमेव फलति क्षणम् ॥ ५ ॥
bhavādavidyodetyeṣā tameva phalati sphuṭam ,
bhāvātsattāmavāpnoti tameva phalati kṣaṇam 5
5. bhavāt avidyā udeti eṣā tam eva phalati sphuṭam |
bhāvāt sattām avāpnoti tam eva phalati kṣaṇam ||
5. avidyā eṣā bhavāt udeti,
tam eva sphuṭam phalati.
bhāvāt sattām avāpnoti,
tam eva kṣaṇam phalati.
5. This nescience (avidyā) arises from phenomenal existence (bhāva) and clearly yields its results for that very existence. From phenomenal existence (bhāva), true reality (sattā) is attained, but that (existence) itself yields its fruit only for a moment.
अज्ञानाद्वृद्धिमायाति तदेव स्यात्फलं स्फुटम् ।
ज्ञानेनायाति संवित्तिस्तामेवान्ते प्रयच्छति ॥ ६ ॥
ajñānādvṛddhimāyāti tadeva syātphalaṃ sphuṭam ,
jñānenāyāti saṃvittistāmevānte prayacchati 6
6. ajñānāt vṛddhim āyāti tat eva syāt phalam sphuṭam |
jñānena āyāti saṃvittiḥ tām eva ante prayacchati ||
6. ajñānāt vṛddhim āyāti,
tat eva sphuṭam phalam syāt.
jñānena saṃvittiḥ āyāti,
tām eva ante prayacchati.
6. From ignorance (ajñāna), expansion or increase arises, and that indeed is the clear result. By means of knowledge (jñāna), complete understanding (saṃvitti) is attained, and it is that (understanding) alone that is ultimately bestowed.
नानाविधोल्लासवती वासना मोदशालिनी ।
घनप्रवालतरला तनुरस्या विजृम्भते ॥ ७ ॥
nānāvidhollāsavatī vāsanā modaśālinī ,
ghanapravālataralā tanurasyā vijṛmbhate 7
7. nānāvidha-ullāsa-vatī vāsanā moda-śālinī |
ghana-pravāla-taralā tanuḥ asyāḥ vijṛmbhate ||
7. nānāvidha-ullāsa-vatī moda-śālinī vāsanā,
asyāḥ ghana-pravāla-taralā tanuḥ vijṛmbhate.
7. This latent impression (vāsanā), full of various delights and adorned with joy, its form expands, unsteady like a dense, fresh shoot.
दिवसव्यूहकुसुमा यामिनीलोलषट्पदा ।
अजस्रं स्पन्दमानैषा प्रपतद्भूतपल्लवा ॥ ८ ॥
divasavyūhakusumā yāminīlolaṣaṭpadā ,
ajasraṃ spandamānaiṣā prapatadbhūtapallavā 8
8. divasa-vyūha-kusumā yāminī-lola-ṣaṭpadā |
ajasram spandamānā eṣā prapatat-bhūta-pallavā ||
8. divasa-vyūha-kusumā yāminī-lola-ṣaṭpadā ajasram spandamānā eṣā prapatat-bhūta-pallavā.
8. This (feminine entity, perhaps the cycle of transmigration (saṃsāra)), having clusters of days as its flowers and restless nights as its bees, constantly throbs, possessing falling beings as its new leaves.
आगत्यागत्य पतति विवेककरिणीं क्वचित् ।
विधूयते धूतरजाः प्रसक्तिं पुनरेति च ॥ ९ ॥
āgatyāgatya patati vivekakariṇīṃ kvacit ,
vidhūyate dhūtarajāḥ prasaktiṃ punareti ca 9
9. āgatya āgatya patati vivekakarīṇīm kvacit
vidhūyate dhūtarajāḥ prasaktim punaḥ eti ca
9. kvacit āgatya āgatya vivekakarīṇīm patati
dhūtarajāḥ vidhūyate punaḥ ca prasaktim eti
9. Repeatedly, one comes and sometimes settles upon the elephant of discrimination (viveka). (Then), the one whose impurities have been shaken off is dismissed, and (the mind) returns again to attachment (prasakti).
जायमानप्रवालाढ्या संजाताङ्कुरदन्तुरा ।
सर्वर्तुकुसुमोपेता समग्ररसशालिनी ॥ १० ॥
jāyamānapravālāḍhyā saṃjātāṅkuradanturā ,
sarvartukusumopetā samagrarasaśālinī 10
10. jāyamānapravālāḍhyā sañjātāṅkuradanturā
sarvartukusumopetā samagrarasaśālinī
10. jāyamānapravālāḍhyā sañjātāṅkuradanturā
sarvartukusumopetā samagrarasaśālinī
10. It is rich with emerging sprouts, bristling with newly formed buds, adorned with flowers of all seasons, and splendid with every complete essence.
जन्मपर्वाहिनीरन्ध्रा विनाशच्छिद्रचञ्चुरा ।
भोगाभोगरसापूर्णा विचारैकघुणक्षता ॥ ११ ॥
janmaparvāhinīrandhrā vināśacchidracañcurā ,
bhogābhogarasāpūrṇā vicāraikaghuṇakṣatā 11
11. janmaparvāhinīrandhrā vināśacchidracañcurā
bhogābhogarasāpūrṇā vicāraikaghuṇakṣatā
11. janmaparvāhinīrandhrā vināśacchidracañcurā
bhogābhogarasāpūrṇā vicāraikaghuṇakṣatā
11. Its joints are like holes for snakes of birth, and it trembles with the apertures of destruction. It is filled with the essence of abundant enjoyments, yet it is damaged by the singular worm of discriminative thought (vicāra).
विकसन्त्यः प्रतिदिनं चन्द्रार्कावलयोऽभितः ।
व्योम्नि वातविलोलानि पुष्पाण्यस्याः किल ग्रहाः ॥ १२ ॥
vikasantyaḥ pratidinaṃ candrārkāvalayo'bhitaḥ ,
vyomni vātavilolāni puṣpāṇyasyāḥ kila grahāḥ 12
12. vikasantyaḥ pratidinam candrārkāvalayaḥ abhitaḥ
vyomni vātavilolāni puṣpāṇi asyāḥ kila grahāḥ
12. pratidinam abhitaḥ vikasantyaḥ candrārkāvalayaḥ asyāḥ
puṣpāṇi vyomni vātavilolāni asyāḥ puṣpāṇi kila grahāḥ
12. The circles of the moon and sun, expanding daily all around, are its flowers. And indeed, the planets themselves, swaying in the sky like wind-blown blossoms, are its flowers.
अस्याः प्रस्फुरिताकाराः कोरकत्वमुपागताः ।
पूरिताकाशकोशायास्तारका रघुनन्दन ॥ १३ ॥
asyāḥ prasphuritākārāḥ korakatvamupāgatāḥ ,
pūritākāśakośāyāstārakā raghunandana 13
13. asyāḥ prasphuritākārāḥ korakatvam upāgatāḥ
pūritākāśakośāyāḥ tārakāḥ raghunandana
13. raghunandana asyāḥ pūritākāśakośāyāḥ
tārakāḥ prasphuritākārāḥ korakatvam upāgatāḥ
13. O Raghunandana, the stars of this (being), whose vast celestial vault is filled, have attained a bud-like state, appearing as blossoming forms.
चन्द्रार्कदहनालोका यस्यास्तत्कौसुमं रजः ।
अनेनेयं हि गौराङ्गी स्त्रीव चेतांसि कर्षति ॥ १४ ॥
candrārkadahanālokā yasyāstatkausumaṃ rajaḥ ,
aneneyaṃ hi gaurāṅgī strīva cetāṃsi karṣati 14
14. candrārkadahanālokā yasyāḥ tat kausumam rajaḥ
anena iyam hi gaurāṅgī strī iva cetāṃsi karṣati
14. hi candrārkadahanālokā iyam gaurāṅgī yasyāḥ tat
kausumam rajaḥ anena strī iva cetāṃsi karṣati
14. Indeed, this fair-limbed (being), whose radiance encompasses the moon, sun, and fire, attracts minds like a woman through her floral pollen.
मनोमातङ्गविधुता संकल्पकलकोकिला ।
इन्द्रियव्यालसंबाधा तृष्णात्वगुपरञ्जिता ॥ १५ ॥
manomātaṅgavidhutā saṃkalpakalakokilā ,
indriyavyālasaṃbādhā tṛṣṇātvaguparañjitā 15
15. manomātaṅgavidhutā saṅkalpakalakokilā
indriyavyālasaṃbādhā tṛṣṇātvaguparāñjitā
15. manomātaṅgavidhutā saṅkalpakalakokilā
indriyavyālasaṃbādhā tṛṣṇātvaguparāñjitā
15. She is agitated by the elephant of the mind, her sweet-singing cuckoo is resolve, she is beset by the serpents of the senses, and she is colored by the outer covering of craving (tṛṣṇā).
नीलाकाशतमालाङ्गसंश्रयेणोन्नतिं गता ।
रोदसीजानुसुस्तम्भा भुवनोद्यानभूषिता ॥ १६ ॥
nīlākāśatamālāṅgasaṃśrayeṇonnatiṃ gatā ,
rodasījānusustambhā bhuvanodyānabhūṣitā 16
16. nīlākāśatamālāṅgasaṃśrayeṇa unnatiṃ gatā
rodasījānusustambhā bhuvanodyānabhūṣitā
16. nīlākāśatamālāṅgasaṃśrayeṇa unnatiṃ gatā
rodasījānusustambhā bhuvanodyānabhūṣitā
16. She achieved elevation by relying on her body, which resembles a dark tamāla tree against the blue sky. Her excellent pillars are the knees of heaven and earth, and she is adorned by the garden of the worlds.
अधोब्रह्माण्डखण्डेषु स्वालवालेन जालिता ।
विधृताशेषजलधिजलक्षीरादिसेचना ॥ १७ ॥
adhobrahmāṇḍakhaṇḍeṣu svālavālena jālitā ,
vidhṛtāśeṣajaladhijalakṣīrādisecanā 17
17. adho-brahmāṇḍa-khaṇḍeṣu sva-ālavālena jālitā
vidhṛta-aśeṣa-jaladhi-jala-kṣīra-ādi-secanā
17. adho-brahmāṇḍa-khaṇḍeṣu sva-ālavālena jālitā
vidhṛta-aśeṣa-jaladhi-jala-kṣīra-ādi-secanā
17. It is encompassed by its own basin in the lower cosmic realms, and irrigated by the waters, milk, and other liquids from all the oceans.
त्रयीविलोलभ्रमरा रमणीपुष्पपुञ्जिका ।
चित्स्पन्दवातचलिता क्रियाविपुलपुत्तिका ॥ १८ ॥
trayīvilolabhramarā ramaṇīpuṣpapuñjikā ,
citspandavātacalitā kriyāvipulaputtikā 18
18. trayī-vilola-bhramarā ramaṇī-puṣpa-puñjikā
cit-spanda-vāta-calitā kriyā-vipula-puttikā
18. trayī-vilola-bhramarā ramaṇī-puṣpa-puñjikā
cit-spanda-vāta-calitā kriyā-vipula-puttikā
18. It is a charming cluster of flowers, with agitated bees [immersed] in the three Vedas (trayī). It is stirred by the wind of the vibration of consciousness (cit), a vast puppet of action (karma).
कुकर्माजगरव्याप्ता स्वर्गश्रीपुष्पमण्डपा ।
जीवजीवननीरन्ध्रा नानामोदमदप्रदा ॥ १९ ॥
kukarmājagaravyāptā svargaśrīpuṣpamaṇḍapā ,
jīvajīvananīrandhrā nānāmodamadapradā 19
19. ku-karma-ajagara-vyāptā svarga-śrī-puṣpa-maṇḍapā
jīva-jīvana-nīrandhrā nānāmoda-mada-pradā
19. ku-karma-ajagara-vyāptā svarga-śrī-puṣpa-maṇḍapā
jīva-jīvana-nīrandhrā nānāmoda-mada-pradā
19. It is pervaded by the python of evil actions (karma), a pavilion of flowers that is the splendor of heaven (svarga). It is densely filled with the life of living beings, bestowing various joys and intoxicating pleasures.
नानोपशमवैचित्र्यनानाकुसुमभासिनी ।
नानाफलावलीव्याप्ता नानावर्षविकासिनी ॥ २० ॥
nānopaśamavaicitryanānākusumabhāsinī ,
nānāphalāvalīvyāptā nānāvarṣavikāsinī 20
20. nānā-upaśama-vaicitrya-nānākusuma-bhāsinī
nānā-phala-āvalī-vyāptā nānā-varṣa-vikāsinī
20. nānā-upaśama-vaicitrya-nānākusuma-bhāsinī
nānā-phala-āvalī-vyāptā nānā-varṣa-vikāsinī
20. It shines with various flowers, which represent diverse forms of tranquility (upaśama) and variegatedness. It is pervaded by various rows of fruits and blossoms throughout the diverse seasons.
नानालवालवलया नानाविहगधारिणी ।
नानापरागपरुषा नानाभूधरजालिका ॥ २१ ॥
nānālavālavalayā nānāvihagadhāriṇī ,
nānāparāgaparuṣā nānābhūdharajālikā 21
21. nānālavālavalayā nānāvihagadhāriṇī
nānāparāgaparuṣā nānābhūdharajālikā
21. nānālavālavalayā nānāvihagadhāriṇī
nānāparāgaparuṣā nānābhūdharajālikā
21. She is encircled by various irrigation basins, home to diverse birds, rough with manifold pollens, and a network of various mountains.
नानाकलाकुड्मलिनी नानावनगणोत्थिता ।
नानागिरितटारूढा नानादलनिरन्तरा ॥ २२ ॥
nānākalākuḍmalinī nānāvanagaṇotthitā ,
nānāgiritaṭārūḍhā nānādalanirantarā 22
22. nānākalākuḍmalinī nānāvanagaṇotthitā
nānāgiritaṭārūḍhā nānādalanirantarā
22. nānākalākuḍmalinī nānāvanagaṇotthitā
nānāgiritaṭārūḍhā nānādalanirantarā
22. She possesses buds of various arts, originates from groups of diverse forests, is situated upon the slopes of manifold mountains, and is continuously covered with various leaves.
जाता च जायमाना च म्रियमाणा तथा मृता ।
अर्धच्छिन्ना तथाऽच्छिन्ना नित्यमच्छेदिनी तथा ॥ २३ ॥
jātā ca jāyamānā ca mriyamāṇā tathā mṛtā ,
ardhacchinnā tathā'cchinnā nityamacchedinī tathā 23
23. jātā ca jāyamānā ca mriyamāṇā tathā mṛtā
ardhacchinnā tathā acchinnā nityam acchedinī tathā
23. jātā ca jāyamānā ca mriyamāṇā tathā mṛtā
ardhacchinnā tathā acchinnā nityam acchedinī tathā
23. She is both born and in the process of being born, as well as dying and dead. She is half-cut and also uncut, and thus always indivisible.
अतीता वर्तमाना च सत्येवासत्यवत्सदा ।
नित्यमत्यन्ततरुणी नित्यं शोषमुपेयुषी ॥ २४ ॥
atītā vartamānā ca satyevāsatyavatsadā ,
nityamatyantataruṇī nityaṃ śoṣamupeyuṣī 24
24. atītā vartamānā ca satyā iva asatyavat sadā
nityam atyantataruṇī nityam śoṣam upeyuṣī
24. atītā vartamānā ca satyā iva asatyavat sadā
nityam atyantataruṇī nityam śoṣam upeyuṣī
24. She is both past and present, always like truth and like untruth. She is eternally extremely youthful, yet always undergoing drying up.
महाविषलतैषा हि संसारविषमूर्च्छनाम् ।
ददाति रभसाश्लिष्टा परामृष्टा विनश्यति ॥ २५ ॥
mahāviṣalataiṣā hi saṃsāraviṣamūrcchanām ,
dadāti rabhasāśliṣṭā parāmṛṣṭā vinaśyati 25
25. mahāviṣalatā eṣā hi saṃsāraviṣamūrcchanām
dadāti rabhasāśliṣṭā parāmṛṣṭā vinaśyati
25. eṣā mahāviṣalatā hi saṃsāraviṣamūrcchanām dadāti
(sā) rabhasāśliṣṭā dadāti (sā) parāmṛṣṭā vinaśyati
25. Indeed, this great poisonous creeper bestows the severe intoxication caused by the poison of the cycle of rebirths (saṃsāra). When passionately embraced, it yields (this poison), but when carefully reflected upon, it perishes.
स्फीतेऽन्तर्गलिता तस्य अज्ञेऽन्तः संस्थितान्विता ।
इतो जलमितः शैला इतो नागाः सुरा इतः ॥ २६ ॥
sphīte'ntargalitā tasya ajñe'ntaḥ saṃsthitānvitā ,
ito jalamitaḥ śailā ito nāgāḥ surā itaḥ 26
26. sphīte antargalitā tasya ajñe antaḥ saṃsthitānvitā
itaḥ jalam itaḥ śailāḥ itaḥ nāgāḥ surāḥ itaḥ
26. (sā) sphīte antargalitā (asti) ajñe
antaḥ tasya (eva) saṃsthitānvitā (ca
asti) itaḥ jalam (asti) itaḥ śailāḥ
(asti) itaḥ nāgāḥ (asti) itaḥ surāḥ (asti)
26. It (the principle of illusion) is thoroughly dissolved within the vast (manifestation). And within an ignorant person, it is found connected with what is situated internally (the ātman). From this (principle), here is water, here are mountains, here are nāgas (serpents/elephants), and here are gods.
इतः पृथ्वीत्वमायाता तथेतो द्युतया स्थिता ।
इतश्चन्द्रार्कतां प्राप्ता तथेतस्तारकाकृतिः ॥ २७ ॥
itaḥ pṛthvītvamāyātā tatheto dyutayā sthitā ,
itaścandrārkatāṃ prāptā tathetastārakākṛtiḥ 27
27. itaḥ pṛthvītvam āyātā tathā itaḥ dyutayā sthitā
itaḥ candrārkatām prāptā tathā itaḥ tārakākṛtiḥ
27. itaḥ (sā) pṛthvītvam āyātā tathā itaḥ dyutayā sthitā
itaḥ candrārkatām prāptā tathā itaḥ tārakākṛtiḥ (asti)
27. From this (principle), it (the power/reality) came to be the state of earth. And similarly, from this, it exists as brilliance (light). From this, it attained the state of moon and sun. And similarly, from this, it is of the form of stars.
इतस्तम इतस्तेज इतः खमित उर्वरा ।
इतः शास्त्रमितो वेदा इतो द्वयविवर्जिता ॥ २८ ॥
itastama itasteja itaḥ khamita urvarā ,
itaḥ śāstramito vedā ito dvayavivarjitā 28
28. itaḥ tamaḥ itaḥ tejaḥ itaḥ kham itaḥ urvarā
itaḥ śāstram itaḥ vedāḥ itaḥ dvayavivarjitā
28. itaḥ tamaḥ (āyāti) itaḥ tejaḥ (āyāti)
itaḥ kham (āyāti) itaḥ urvarā (āyāti)
itaḥ śāstram (āyāti) itaḥ vedāḥ
(āyāti) (sā eva) itaḥ dvayavivarjitā (asti)
28. From this (principle) comes darkness, and from this, light. From this comes space, and from this, fertile land. From this comes scripture (śāstra), and from this, the Vedas. And this (principle itself) is devoid of duality.
क्वचित्खगतयोड्डीना क्वचिद्देवतयोत्थिता ।
क्वचित्स्थाणुतया रूढा क्वचित्पवनतां गता ॥ २९ ॥
kvacitkhagatayoḍḍīnā kvaciddevatayotthitā ,
kvacitsthāṇutayā rūḍhā kvacitpavanatāṃ gatā 29
29. kvacit khaga-gatayā uḍḍīnā kvacit devatayā utthitā
kvacit sthāṇu-tayā rūḍhā kvacit pavana-tām gatā
29. kvacit khaga-gatayā uḍḍīnā kvacit devatayā utthitā
kvacit sthāṇu-tayā rūḍhā kvacit pavana-tām gatā
29. Sometimes, it has soared like a bird; sometimes, it has arisen like a deity; sometimes, it has become rooted like an immovable object; and sometimes, it has attained the nature of wind.
क्वचिन्नरकसंलीना क्वचित्स्वर्गविलासिनी ।
क्वचित्सुरपदं प्राप्ता क्वचित्कृमितया स्थिता ॥ ३० ॥
kvacinnarakasaṃlīnā kvacitsvargavilāsinī ,
kvacitsurapadaṃ prāptā kvacitkṛmitayā sthitā 30
30. kvacit naraka-saṃlīnā kvacit svarga-vilāsinī
kvacit sura-padam prāptā kvacit kṛmi-tayā sthitā
30. kvacit naraka-saṃlīnā kvacit svarga-vilāsinī
kvacit sura-padam prāptā kvacit kṛmi-tayā sthitā
30. Sometimes it has been immersed in hell, sometimes it has enjoyed itself in heaven, sometimes it has attained the status of a god, and sometimes it has existed as a worm.
क्वचिद्विष्णुः क्वचिद्ब्रह्मा क्वचिद्रुद्रः क्वचिद्रविः ।
क्वचिदग्निः क्वचिद्वायुः क्वचिच्चन्द्रः क्वचिद्यमः ॥ ३१ ॥
kvacidviṣṇuḥ kvacidbrahmā kvacidrudraḥ kvacidraviḥ ,
kvacidagniḥ kvacidvāyuḥ kvaciccandraḥ kvacidyamaḥ 31
31. kvacit viṣṇuḥ kvacit brahmā kvacit rudraḥ kvacit raviḥ
kvacit agniḥ kvacit vāyuḥ kvacit candraḥ kvacit yamaḥ
31. kvacit viṣṇuḥ kvacit brahmā kvacit rudraḥ kvacit raviḥ
kvacit agniḥ kvacit vāyuḥ kvacit candraḥ kvacit yamaḥ
31. Sometimes it is Vishnu, sometimes Brahma, sometimes Rudra, sometimes Ravi (the Sun god); sometimes Agni (the fire god), sometimes Vayu (the wind god), sometimes Chandra (the Moon god), and sometimes Yama (the god of death).
यत्किंचनाङ्ग भुवनेषु महामहिम्नाव्याप्तं जरत्तृणलवत्वमुपागतं वा ।
दृश्यं स्फुरन्ननु हराद्यपि तामविद्यां विद्धि क्षयाय तदतीततयात्मलाभः ॥ ३२ ॥
yatkiṃcanāṅga bhuvaneṣu mahāmahimnāvyāptaṃ jarattṛṇalavatvamupāgataṃ vā ,
dṛśyaṃ sphurannanu harādyapi tāmavidyāṃ viddhi kṣayāya tadatītatayātmalābhaḥ 32
32. yat kiṃcana aṅga bhuvaneṣu mahā-mahimnā
vyāptam jaraṭ-tṛṇa-lavatvam upāgatam vā
dṛśyam sphuran anu hara-ādi api tām avidyām
viddhi kṣayāya tad-atīta-tayā ātma-lābhaḥ
32. aṅga yat kiṃcana bhuvaneṣu mahā-mahimnā vyāptam vā jaraṭ-tṛṇa-lavatvam upāgatam dṛśyam hara-ādi api anu sphuran tām avidyām viddhi.
kṣayāya tad-atīta-tayā ātma-lābhaḥ.
32. O dear one, know that whatever exists in the worlds - whether pervaded by great glory or having attained the state of a withered blade of grass, and whatever is seen, shining forth even from Hara (Shiva) and other deities downwards - is all ignorance (avidyā). For its destruction, the realization of the self (ātman) is achieved by transcending that (ignorance).

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

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) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 (current chapter) 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