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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-80

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श्रीवसिष्ठ उवाच ।
एवमात्मनि विश्रान्तां वदन्तीं तां वराननाम् ।
अबुद्ध्वा तद्गिरामर्थं विहस्योवाच भूपतिः ॥ १ ॥
śrīvasiṣṭha uvāca ,
evamātmani viśrāntāṃ vadantīṃ tāṃ varānanām ,
abuddhvā tadgirāmarthaṃ vihasyovāca bhūpatiḥ 1
1. śrīvasiṣṭhaḥ uvāca evam ātmani viśrāntām vadantīm tām
varānanām abuddhvā tadgirāmartham vihasya uvāca bhūpatiḥ
1. śrīvasiṣṭhaḥ uvāca bhūpatiḥ tām varānanām ātmani evam
viśrāntām vadantīm tadgirāmartham abuddhvā vihasya uvāca
1. The revered Vasiṣṭha said: Without understanding the meaning of her words, the king, having laughed, spoke to her, who had a beautiful face and was speaking thus, established in the self (ātman).
शिखिध्वज उवाच ।
असंबद्धप्रलापासि बालासि वरवर्णिनि ।
रमसे राजलीलाभी रमस्वावनिपात्मजे ॥ २ ॥
śikhidhvaja uvāca ,
asaṃbaddhapralāpāsi bālāsi varavarṇini ,
ramase rājalīlābhī ramasvāvanipātmaje 2
2. śikhidhvajaḥ uvāca asambaddhapralāpā asi bālā asi
varavarṇini ramase rājalīlābhīḥ ramasva avanipātmaje
2. śikhidhvajaḥ uvāca varavarṇini bālā asi asambaddhapralāpā
asi rājalīlābhīḥ ramase avanipātmaje ramasva
2. Śikhidhvaja said: "O beautiful woman, you are a young girl whose speech is incoherent. You delight in royal pastimes, so enjoy yourself, O daughter of a king!"
किंचित्त्यक्त्वा नकिंचिद्यो गतो प्रत्यक्षसंस्थितम् ।
त्यक्तप्रत्यक्षसद्रूपः स कथं किल शोभते ॥ ३ ॥
kiṃcittyaktvā nakiṃcidyo gato pratyakṣasaṃsthitam ,
tyaktapratyakṣasadrūpaḥ sa kathaṃ kila śobhate 3
3. kiṃcit tyaktvā na kiṃcit yaḥ gataḥ pratyakṣasaṃsthitam
tyaktapratyakṣasadrūpaḥ sa katham kila śobhate
3. yaḥ kiṃcit tyaktvā na kiṃcit pratyakṣasaṃsthitam
gataḥ sa tyaktapratyakṣasadrūpaḥ katham kila śobhate
3. He who, having abandoned only certain things and not truly everything (not nothing), continues to pursue that which is grasped by direct perception (the material world), such a person has abandoned the true form of directly existent reality. How, indeed, can he shine?
भोगैरभुक्तैस्तुष्टोऽहमिति भोगान्जहाति यः ।
रुषेवासनशय्यादीन्स कथं किल शोभते ॥ ४ ॥
bhogairabhuktaistuṣṭo'hamiti bhogānjahāti yaḥ ,
ruṣevāsanaśayyādīnsa kathaṃ kila śobhate 4
4. bhogaiḥ abhuktaiḥ tuṣṭaḥ aham iti bhogān jahāti
yaḥ ruṣā eva āsanaśayyādīn sa katham kila śobhate
4. yaḥ abhuktaiḥ bhogaiḥ aham tuṣṭaḥ iti bhogān jahāti,
(yaḥ) ruṣā eva āsanaśayyādīn (jahāti),
sa katham kila śobhate
4. He who abandons enjoyments, claiming, 'I am satisfied by pleasures not experienced,' and who abandons seats, beds, and other such things merely out of anger, how indeed can such a person shine?
भोगाभोगे परित्यज्य खे शून्ये रमते तु यः ।
एक एवाखिलं त्यक्त्वा स कथं किल शोभते ॥ ५ ॥
bhogābhoge parityajya khe śūnye ramate tu yaḥ ,
eka evākhilaṃ tyaktvā sa kathaṃ kila śobhate 5
5. bhogābhogau parityajya khe śūnye ramate tu yaḥ
ekaḥ eva akhilam tyaktvā sa katham kila śobhate
5. tu yaḥ bhogābhogau parityajya khe śūnye ramate,
ekaḥ eva akhilam tyaktvā,
sa katham kila śobhate
5. But he who, having abandoned both enjoyment and non-enjoyment, delights only in the empty void, having abandoned everything, being all alone - how indeed can such a person shine?
वसनाशनशय्यादीन्सर्वान्संत्यज्य धीरधीः ।
यस्तिष्ठत्यात्मनैवैकः स कथं किल शोभते ॥ ६ ॥
vasanāśanaśayyādīnsarvānsaṃtyajya dhīradhīḥ ,
yastiṣṭhatyātmanaivaikaḥ sa kathaṃ kila śobhate 6
6. vasanāśanaśayyādīn sarvān saṃtyajya dhīradhīḥ yaḥ
tiṣṭhati ātmanā eva ekaḥ saḥ kathaṃ kila śobhate
6. dhīradhīḥ yaḥ vasanāśanaśayyādīn sarvān saṃtyajya ātmanā eva ekaḥ tiṣṭhati,
saḥ kathaṃ kila śobhate?
6. How can one truly flourish, the steady-minded person, who, having completely renounced all clothing, food, bedding, and similar necessities, remains alone by their very self (ātman)?
नाहं देहोऽन्यथा चाहं नकिंचित्सर्वमेव च ।
एवं प्रलापो यस्यास्ति स कथं किल शोभते ॥ ७ ॥
nāhaṃ deho'nyathā cāhaṃ nakiṃcitsarvameva ca ,
evaṃ pralāpo yasyāsti sa kathaṃ kila śobhate 7
7. na aham dehaḥ anyathā ca aham na kiñcit sarvam eva
ca evam pralāpaḥ yasya asti saḥ kathaṃ kila śobhate
7. yasya "na aham dehaḥ,
anyathā ca aham na kiñcit,
ca sarvam eva" evam pralāpaḥ asti,
saḥ kathaṃ kila śobhate?
7. How can one truly flourish who engages in such incoherent rambling as 'I am not the body,' and 'otherwise I am nothing,' and 'I am also everything'? (This kind of "pralāpa" or confused speech indicates a lack of clear understanding of the self (ātman).)
यत्पश्यामि न पश्यामि तत्पश्याम्यन्यदेव यत् ।
प्रलाप इत्यसंन्यस्य स कथं किल शोभते ॥ ८ ॥
yatpaśyāmi na paśyāmi tatpaśyāmyanyadeva yat ,
pralāpa ityasaṃnyasya sa kathaṃ kila śobhate 8
8. yat paśyāmi na paśyāmi tat paśyāmi anyat eva yat
pralāpaḥ iti asaṃnyasya saḥ kathaṃ kila śobhate
8. yaḥ "yat paśyāmi,
na paśyāmi,
tat anyat eva yat paśyāmi" iti pralāpaḥ asaṃnyasya,
saḥ kathaṃ kila śobhate?
8. How can one truly flourish who, without renouncing this type of incoherent rambling (pralāpa), declares: 'What I see, I do not see; and what I see is something entirely different'?
तस्माद्बालासि मुग्धासि चपलासि विलासिनि ।
नानालापविलासेन क्रीडामि क्रीड सुन्दरि ॥ ९ ॥
tasmādbālāsi mugdhāsi capalāsi vilāsini ,
nānālāpavilāsena krīḍāmi krīḍa sundari 9
9. tasmāt bālā asi mugdhā asi capalā asi vilāsini
nānā alāpa vilāsena krīḍāmi krīḍa sundari
9. tasmāt,
vilāsini,
(tvam) bālā asi,
mugdhā asi,
capalā asi.
aham nānālāpavilāsena krīḍāmi.
sundari,
(tvam) krīḍa.
9. Therefore, O charming lady, you are like a young girl, you are naive, you are fickle. I engage in play through various delightful conversations. Play on, O beautiful one!
प्रविहस्याट्टहासेन शिखिध्वज इति प्रियाम् ।
मध्याह्ने स्नातुमुत्थाय निर्जगामाङ्गनागृहात् ॥ १० ॥
pravihasyāṭṭahāsena śikhidhvaja iti priyām ,
madhyāhne snātumutthāya nirjagāmāṅganāgṛhāt 10
10. pravihasya aṭṭahāsena śikhidhvaja iti priyām
madhyāhne snātum utthāya nirjagāma aṅganāgṛhāt
10. (śikhidhvajaḥ) priyām iti aṭṭahāsena pravihasya
madhyāhne snātum utthāya aṅganāgṛhāt nirjagāma
10. Having burst into loud laughter at his beloved, (King) Śikhidhvaja rose at noon for his bath and then departed from the women's chambers.
कष्टं नात्मनि विश्रान्तो मद्वचांसि न बुद्धवान् ।
राजेति खिन्ना चूडाला स्वव्यापारपराभवत् ॥ ११ ॥
kaṣṭaṃ nātmani viśrānto madvacāṃsi na buddhavān ,
rājeti khinnā cūḍālā svavyāpāraparābhavat 11
11. kaṣṭam na ātmani viśrāntaḥ mat vacāṃsi na buddhavān
rājā iti khinnā cūḍālā svavyāpāraparābhavat
11. kaṣṭam! cūḍālā rājā ātmani na viśrāntaḥ mat vacāṃsi
na buddhavān iti khinnā svavyāpāraparābhavat
11. Alas! Cūḍālā was distressed, thinking that the king had neither found rest in the (ātman) Self nor understood her words, and so she occupied herself with her own affairs.
तदा तथाङ्ग तत्राथ तादृगाशययोस्तयोः ।
ताभिः पार्थिवलीलाभिः कालो बहुतिथो ययौ ॥ १२ ॥
tadā tathāṅga tatrātha tādṛgāśayayostayoḥ ,
tābhiḥ pārthivalīlābhiḥ kālo bahutitho yayau 12
12. tadā tathā aṅga tatra atha tādṛk āśayayoḥ tayoḥ
tābhiḥ pārthivalīlābhiḥ kālaḥ bahutithaḥ yayau
12. aṅga tadā tathā tatra atha tādṛk āśayayoḥ tayoḥ
tābhiḥ pārthivalīlābhiḥ bahutithaḥ kālaḥ yayau
12. Then, O dear one, for those two (Cūḍālā and Śikhidhvaja) who had such intentions, a long time passed in that manner, through those royal (pārthiva) pastimes.
एकदा नित्यतृप्ताया निरिच्छाया अपि स्वयम् ।
चूडालाया बभूवेच्छा लीलया खगमागमे ॥ १३ ॥
ekadā nityatṛptāyā niricchāyā api svayam ,
cūḍālāyā babhūvecchā līlayā khagamāgame 13
13. ekadā nityatṛptāyāḥ niricchāyāḥ api svayam
cūḍālāyāḥ babhūva icchā līlayā khagam āgame
13. ekadā nityatṛptāyāḥ niricchāyāḥ api svayam
cūḍālāyāḥ līlayā khagam āgame icchā babhūva
13. Once, even for Cūḍālā, who was eternally contented and without desires, a desire arose spontaneously and playfully for the arrival of the bird-form.
खगमागमसिद्ध्यर्थमथ सा नृपकन्यका ।
सर्वभोगाननादृत्य समागम्य च निर्जनम् ॥ १४ ॥
khagamāgamasiddhyarthamatha sā nṛpakanyakā ,
sarvabhogānanādṛtya samāgamya ca nirjanam 14
14. khagamāgamasiddhyartham atha sā nṛpakanyakā
sarvabhogān anādṛtya samāgamya ca nirjanam
14. atha sā nṛpakanyakā khagamāgamasiddhyartham
sarvabhogān anādṛtya ca nirjanam samāgamya
14. Then, for the sake of achieving perfection in the yogic path of traversing the subtle realms, that princess, disregarding all worldly enjoyments, resorted to a solitary place.
एकैवैकान्तनिरता स्वासनावस्थिताङ्गिका ।
ऊर्ध्वगप्राणपवनचिराभ्यासं चकार ह ॥ १५ ॥
ekaivaikāntaniratā svāsanāvasthitāṅgikā ,
ūrdhvagaprāṇapavanacirābhyāsaṃ cakāra ha 15
15. ekā eva ekāntaniratā svāsanāvasthitāṅgikā
ūrdhvagaprāṇapavanacirābhyāsam cakāra ha
15. ekā eva ekāntaniratā svāsanāvasthitāṅgikā
ūrdhvagaprāṇapavanacirābhyāsam cakāra ha
15. She alone, devoted to solitude and seated with her body in her own proper yogic posture (āsana), indeed performed a prolonged practice of directing the vital breath (prāṇa) upwards.
श्रीराम उवाच ।
यदिदं दृश्यते किंचिज्जगत्स्थावरजंगमम् ।
स्पन्दच्युतं क्रियानाम्नः कथमित्यनुभूयते ॥ १६ ॥
śrīrāma uvāca ,
yadidaṃ dṛśyate kiṃcijjagatsthāvarajaṃgamam ,
spandacyutaṃ kriyānāmnaḥ kathamityanubhūyate 16
16. śrīrāmaḥ uvāca yat idam dṛśyate kiñcit jagat sthāvarajaṅgamam
spandacyutam kriyānāmnaḥ katham iti anubhūyate
16. śrīrāmaḥ uvāca yat idam sthāvarajaṅgamam kiñcit jagat dṛśyate,
(tat) spandacyutam kriyānāmnaḥ katham iti anubhūyate
16. Lord Rama said: "Whatever of this universe, whether stationary or mobile, is perceived, how is it experienced as being devoid of pulsation – that which is designated as action?"
कस्य स्पन्दविलासस्य घनाभ्यासस्य मे वद ।
ब्रह्मन्खगमनाद्येतत्फलं यत्नैकशालिनः ॥ १७ ॥
kasya spandavilāsasya ghanābhyāsasya me vada ,
brahmankhagamanādyetatphalaṃ yatnaikaśālinaḥ 17
17. kasya spandavilāsasya ghanābhyāsasya me vada
brahman khagamanādi etat phalam yatnaikaśālinaḥ
17. brahman me vada kasya spandavilāsasya ghanābhyāsasya (idam
asti)? khagamanādi etat phalam yatnaikaśālinaḥ (bhavati)
17. O Brahman, tell me: to what (ultimate source or cause) does this play of vibration and intense practice belong? This result, exemplified by subtle flight, is obtained by one who is characterized by singular (spiritual) effort.
आत्मज्ञो वाप्यनात्मज्ञः सिद्ध्यर्थे लीलयाथवा ।
कथं संसाधयत्येतद्यथा तद्वद मे प्रभो ॥ १८ ॥
ātmajño vāpyanātmajñaḥ siddhyarthe līlayāthavā ,
kathaṃ saṃsādhayatyetadyathā tadvada me prabho 18
18. ātmajñaḥ vā api anātmajñaḥ siddhyarthe līlayā athavā
katham saṃsādhayati etat yathā tat vada me prabho
18. prabho me vada tat yathā ātmajñaḥ vā api anātmajñaḥ
siddhyarthe athavā līlayā etat katham saṃsādhayati
18. O Lord, tell me how one accomplishes this, whether as a knower of the self (ātman) or a non-knower of the self (ātman), whether for the sake of spiritual perfection or playfully.
श्रीवसिष्ठ उवाच ।
त्रिविधं संभवत्यङ्ग साध्यं वस्त्विह सर्वतः ।
उपादेयं च हेयं च तथोपेक्ष्यं च राघव ॥ १९ ॥
śrīvasiṣṭha uvāca ,
trividhaṃ saṃbhavatyaṅga sādhyaṃ vastviha sarvataḥ ,
upādeyaṃ ca heyaṃ ca tathopekṣyaṃ ca rāghava 19
19. śrīvasiṣṭhaḥ uvāca trividham sambhavati aṅga sādhyaṃ vastu
iha sarvataḥ upādeyam ca heyam ca tathā upekṣyam ca rāghava
19. śrīvasiṣṭhaḥ uvāca aṅga rāghava,
iha sarvataḥ sādhyaṃ vastu trividham sambhavati: upādeyam ca heyam ca tathā upekṣyam ca
19. Śrī Vasiṣṭha said: O dear one (aṅga), O Rāghava, three kinds of objects (or goals) that can be attained exist everywhere in this world: that which is to be accepted, that which is to be rejected, and that which is to be disregarded.
आत्मभूतं प्रयत्नेन उपादेयं च साध्यते ।
हेयं संत्यज्यते ज्ञात्वा उपेक्ष्यं मध्यमेतयोः ॥ २० ॥
ātmabhūtaṃ prayatnena upādeyaṃ ca sādhyate ,
heyaṃ saṃtyajyate jñātvā upekṣyaṃ madhyametayoḥ 20
20. ātmbhūtam prayatnena upādeyam ca sādhyate heyam
santyajyate jñātvā upekṣyam madhyamam etayoḥ
20. ātmbhūtam upādeyam ca prayatnena sādhyate heyam jñātvā
santyajyate upekṣyam etayoḥ madhyamam [bhavati]
20. That which is assimilated as one's own self (ātman) and is to be accepted, is achieved with effort. That which is to be rejected is abandoned after understanding its nature. That which is to be disregarded is the middle ground between these two.
यद्यदाह्लादनकरमादेयं तच्च सन्मते ।
तद्विरुद्धमनादेयमुपेक्ष्यं मध्यमं विदुः ॥ २१ ॥
yadyadāhlādanakaramādeyaṃ tacca sanmate ,
tadviruddhamanādeyamupekṣyaṃ madhyamaṃ viduḥ 21
21. yat yat āhlādanakaram ādeyam tat ca sanmate
tat viruddham anādeyam upekṣyam madhyamam viduḥ
21. sanmate yat yat āhlādanakaram [bhavati],
tat ca ādeyam tat viruddham anādeyam upekṣyam madhyamam [iti] viduḥ
21. O good-minded one, whatever brings delight is to be accepted. That which is contrary to it is not to be accepted. Sages consider the disregarded category to be the middle one.
सन्मतेर्विदुषो ज्ञस्य सर्वमात्ममयं यदा ।
त्रय एते तदा पक्षाः संभवन्ति न केचन ॥ २२ ॥
sanmaterviduṣo jñasya sarvamātmamayaṃ yadā ,
traya ete tadā pakṣāḥ saṃbhavanti na kecana 22
22. sanmateḥ viduṣaḥ jñasya sarvam ātma-mayam yadā
trayaḥ ete tadā pakṣāḥ saṃbhavanti na kecana
22. yadā sanmateḥ viduṣaḥ jñasya sarvam ātma-mayam
tadā ete trayaḥ kecana pakṣāḥ na saṃbhavanti
22. When everything is perceived as pervaded by the self (ātman) by a wise, learned knower with right understanding, then none of these three kinds of alternatives are possible.
केवलं सर्वमेवेदं कदाचिल्लीलया तया ।
उपेक्षापक्षनिक्षिप्तमालोकयति वा न वा ॥ २३ ॥
kevalaṃ sarvamevedaṃ kadācillīlayā tayā ,
upekṣāpakṣanikṣiptamālokayati vā na vā 23
23. kevalam sarvam eva idam kadācit līlayā tayā
upekṣā-pakṣa-nikṣiptam ālokayati vā na vā
23. vā kevalam idam sarvam kadācit tayā līlayā
upekṣā-pakṣa-nikṣiptam ālokayati vā na vā
23. Or does one merely perceive all this, perhaps through that playful disposition, as something relegated to the category of indifference, or not?
ज्ञस्योपेक्षात्मकं नाम मूढस्यादेयतां गतम् ।
हेयं स्फारविरागस्य श्रृणु सिद्धिक्रमः कथम् ॥ २४ ॥
jñasyopekṣātmakaṃ nāma mūḍhasyādeyatāṃ gatam ,
heyaṃ sphāravirāgasya śrṛṇu siddhikramaḥ katham 24
24. jñasya upekṣā-ātmakam nāma mūḍhasya ādeyatām gatam
heyam sphāra-virāgasya śṛṇu siddhi-kramaḥ katham
24. nāma jñasya upekṣā-ātmakam mūḍhasya ādeyatām gatam
sphāra-virāgasya heyam śṛṇu siddhi-kramaḥ katham
24. That which is characterized by indifference for the knower, has become desirable for the deluded. Listen, how it is to be abandoned by one with intense detachment, and what the process of spiritual accomplishments (siddhi) is.
देशकालक्रियाद्रव्यसाधनाः सर्वसिद्धयः ।
जीवमाह्लादयन्तीह वसन्त इव भूतलम् ॥ २५ ॥
deśakālakriyādravyasādhanāḥ sarvasiddhayaḥ ,
jīvamāhlādayantīha vasanta iva bhūtalam 25
25. deśa-kāla-kriyā-dravya-sādhanāḥ sarva-siddhayaḥ
jīvam āhlādayanti iha vasantaḥ iva bhūtalam
25. deśa-kāla-kriyā-dravya-sādhanāḥ sarva-siddhayaḥ
iha jīvam āhlādayanti vasantaḥ iva bhūtalam
25. All spiritual accomplishments (siddhi), realized through the appropriate means of place, time, action, and substance, gladden the individual soul (jīva) here in this world, just as spring delights the surface of the earth.
मध्ये चतुर्णामेवैषां क्रियाप्राधान्यकल्पना ।
सिद्ध्यादिसाधने साधो तन्मयास्ते यतः क्रमाः ॥ २६ ॥
madhye caturṇāmevaiṣāṃ kriyāprādhānyakalpanā ,
siddhyādisādhane sādho tanmayāste yataḥ kramāḥ 26
26. madhye caturṇām eva eṣām kriyāprādhānyakalpanā
siddhyādi sādhane sādho tanmayāḥ te yataḥ kramāḥ
26. sādho eṣām caturṇām madhye kriyāprādhānyakalpanā
eva yataḥ siddhyādi sādhane te kramāḥ tanmayāḥ
26. O good one, the conception of the pre-eminence of action (kriyā) among these four (paths) is indeed true, because these sequential methods, for achieving perfection (siddhi) and other goals, are essentially composed of action (kriyā).
गुटिकाञ्जनखङ्गादिक्रियाक्रमनिरूपणम् ।
तत्रासतां च दोषोऽत्र विस्तारः प्रकृतार्थहा ॥ २७ ॥
guṭikāñjanakhaṅgādikriyākramanirūpaṇam ,
tatrāsatāṃ ca doṣo'tra vistāraḥ prakṛtārthahā 27
27. guṭikāñjanakhaṅgādikriyākramanirūpaṇam tatra
asatām ca doṣaḥ atra vistāraḥ prakṛtārthahā
27. guṭikāñjanakhaṅgādikriyākramanirūpaṇam ca
tatra asatām doṣaḥ atra vistāraḥ prakṛtārthahā
27. An elaborate description of procedural sequences involving magical pills (guṭikā), collyrium (añjana), swords, and the like, as well as the faults of unworthy individuals in such matters, is an expansion here that detracts from the main topic.
रत्नौषधितपोमन्त्रक्रियाक्रमनिरूपणम् ।
आस्तामेव किलैषोऽपि विस्तारः प्रकृतार्थहा ॥ २८ ॥
ratnauṣadhitapomantrakriyākramanirūpaṇam ,
āstāmeva kilaiṣo'pi vistāraḥ prakṛtārthahā 28
28. ratnauṣadhitapomantrakriyākramanirūpaṇam
āstām eva kila eṣaḥ api vistāraḥ prakṛtārthahā
28. ratnauṣadhitapomantrakriyākramanirūpaṇam
āstām eva kila eṣaḥ api vistāraḥ prakṛtārthahā
28. Let this detailed description of sequential actions involving gems (ratna), herbs (auṣadhi), asceticism (tapas), and mantras, indeed remain unelaborated; for this expansion, too, certainly detracts from the main topic.
श्रीशैले सिद्धदेशे च मेर्वादौ वा निवासतः ।
सिद्धिरित्यपि विस्तारः कृतार्थ प्रकृतार्थहा ॥ २९ ॥
śrīśaile siddhadeśe ca mervādau vā nivāsataḥ ,
siddhirityapi vistāraḥ kṛtārtha prakṛtārthahā 29
29. śrīśaile siddhadeśe ca merau ādau vā nivāsataḥ
siddhiḥ iti api vistāraḥ kṛtārthaḥ prakṛtārthahā
29. śrīśaile siddhadeśe ca merau ādau vā nivāsataḥ
siddhiḥ iti api kṛtārthaḥ vistāraḥ prakṛtārthahā
29. The idea that perfection (siddhi) is achieved merely by residing in Śrīśaila, a land of adepts (siddhadeśa), or Mount Meru and similar places - this too is an elaboration that has (perhaps already) served its purpose (kṛtārtha), yet it still detracts from the main topic.
तस्माच्छिखिध्वजकथाप्रसङ्गपतितामिमाम् ।
प्राणादिपवनाभ्यासक्रियां सिद्धिफलां श्रृणु ॥ ३० ॥
tasmācchikhidhvajakathāprasaṅgapatitāmimām ,
prāṇādipavanābhyāsakriyāṃ siddhiphalāṃ śrṛṇu 30
30. tasmāt śikhidhvajakathāprasaṅgapatitām imām
prāṇādipavanābhyāsakriyām siddhiphalām śṛṇu
30. tasmāt imām śikhidhvajakathāprasaṅgapatitām
siddhiphalām prāṇādipavanābhyāsakriyām śṛṇu
30. Therefore, listen to this practice involving the vital breaths (prāṇa) and others, which yields the fruit of perfection (siddhi), and which has been presented within the narrative context of Śikhidhvaja.
अन्तस्था ह्यखिलास्त्यक्त्वा साध्यार्थेतरवासनाः ।
गुदादिद्वारसंकोचान्स्थानकादिक्रियाक्रमैः ॥ ३१ ॥
antasthā hyakhilāstyaktvā sādhyārthetaravāsanāḥ ,
gudādidvārasaṃkocānsthānakādikriyākramaiḥ 31
31. antastasthāḥ hi akhilāḥ tyaktvā sādhyārthetaravāsanāḥ
gudādidvārasaṃkocāt sthānakādikriyākramaiḥ
31. hi,
(sādhakaḥ) antastasthāḥ akhilāḥ sādhyārthetaravāsanāḥ tyaktvā,
gudādidvārasaṃkocāt sthānakādikriyākramaiḥ (ca)
31. Indeed, having completely abandoned all internal desires (vāsanā) for things other than the ultimate goal (sādhya artha), by contracting the anus (guda) and other orifices, and through sequences of actions like specific postures.
भोजनासनशुद्ध्या च साधुशास्त्रार्थभावनात् ।
स्वाचारात्सुजनासङ्गात्सर्वत्यागात्सुखासनात् ॥ ३२ ॥
bhojanāsanaśuddhyā ca sādhuśāstrārthabhāvanāt ,
svācārātsujanāsaṅgātsarvatyāgātsukhāsanāt 32
32. bhojanāsanaśuddhyā ca sādhuśāstrārthabhāvanāt
svācārāt sujanāsaṅgāt sarvatyāgāt sukhāsanāt
32. ca bhojanāsanaśuddhyā,
sādhuśāstrārthabhāvanāt,
svācārāt,
sujanāsaṅgāt,
sarvatyāgāt,
(ca) sukhāsanāt
32. And through purity in food and posture (āsana), by contemplating the meaning of righteous scriptures, by one's own virtuous conduct, through association with good people, by renunciation of everything, and by a comfortable posture (āsana).
प्राणायामघनाभ्यासाद्राम कालेन केनचित् ।
कोपलोभादिसंत्यागाद्भोगत्यागाच्च सुव्रत ॥ ३३ ॥
prāṇāyāmaghanābhyāsādrāma kālena kenacit ,
kopalobhādisaṃtyāgādbhogatyāgācca suvrata 33
33. prāṇāyāmaghanābhyāsāt rāma kālena kenacit
kopalobhādisaṃtyāgāt bhogatyāgāt ca suvrata
33. rāma suvrata,
prāṇāyāmaghanābhyāsāt,
kenacit kālena,
kopalobhādisaṃtyāgāt,
ca bhogatyāgāt (siddhiḥ bhavati)
33. O Rāma, O virtuous one (suvrata), through intense practice of breath control (prāṇāyāma), over a certain period of time, by the complete renunciation of anger, greed, and other such tendencies, and by the abandonment of worldly enjoyments.
त्यागादाननिरोधेषु भृशं यान्ति विधेयताम् ।
प्राणाः प्रभुत्वात्तज्ज्ञस्य पुंसो भृत्या इवाखिलाः ॥ ३४ ॥
tyāgādānanirodheṣu bhṛśaṃ yānti vidheyatām ,
prāṇāḥ prabhutvāttajjñasya puṃso bhṛtyā ivākhilāḥ 34
34. tyāgādānanirodheṣu bhṛśam yānti vidheyatām prāṇāḥ
prabhutvāt tajjñasya puṃsaḥ bhṛtyāḥ iva akhilāḥ
34. tajjñasya puṃsaḥ prāṇāḥ akhilāḥ bhṛtyāḥ iva
tyāgādānanirodheṣu prabhutvāt bhṛśam vidheyatām yānti
34. All the vital breaths (prāṇāḥ) become intensely subservient to a person who has mastery over them, whether in matters of giving them up, accepting them, or restraining them, just like servants obey their master.
राज्यादिमोक्षपर्यन्ताः समस्ता एव संपदः ।
देहानिलविधेयत्वात्साध्याः सर्वस्य राघव ॥ ३५ ॥
rājyādimokṣaparyantāḥ samastā eva saṃpadaḥ ,
dehānilavidheyatvātsādhyāḥ sarvasya rāghava 35
35. rājyādimokṣaparyantāḥ samastāḥ eva sampadaḥ
dehānilavidheyatvāt sādhyāḥ sarvasya rāghava
35. rāghava rājyādimokṣaparyantāḥ samastāḥ eva
sampadaḥ sarvasya dehānilavidheyatvāt sādhyāḥ
35. O Rāghava, all accomplishments, ranging from royal power to ultimate liberation (mokṣa), are indeed attainable for everyone, because they are made possible by the subservience of the vital breath (anila) within the body.
परिमण्डलिताकारा मर्मस्थानं समाश्रिता ।
आन्त्रवेष्टनिका नाम नाडी नाडीशताश्रिता ॥ ३६ ॥
parimaṇḍalitākārā marmasthānaṃ samāśritā ,
āntraveṣṭanikā nāma nāḍī nāḍīśatāśritā 36
36. parimaṇḍalitākārā marmasthānam samāśritā
āntraveṣṭanikā nāma nāḍī nāḍīśatāśritā
36. parimaṇḍalitākārā marmasthānam samāśritā
āntraveṣṭanikā nāma nāḍī nāḍīśatāśritā
36. There is a channel (nāḍī) named Āntraveṣṭanikā, which has a rounded form, is located in a vital spot, and is supported by hundreds of other channels (nāḍī).
वीणाग्रावर्तसदृशी सलिलावर्तसंनिभा ।
लिप्यार्धौकारसंस्थाना कुण्डलावर्तसंस्थिता ॥ ३७ ॥
vīṇāgrāvartasadṛśī salilāvartasaṃnibhā ,
lipyārdhaukārasaṃsthānā kuṇḍalāvartasaṃsthitā 37
37. vīṇāgrāvartasadṛśī salilāvartasaṃnibhā
lipyārdhaukārasaṃsthānā kuṇḍalāvartasaṃsthitā
37. vīṇāgrāvartasadṛśī salilāvartasaṃnibhā
lipyārdhaukārasaṃsthānā kuṇḍalāvartasaṃsthitā
37. It (the Āntraveṣṭanikā nāḍī) resembles the spiral at the head of a vīṇā (lute), appears like a whirlpool in water, has the shape of the letter 'Om' (oṃkāra) in its half-circle form, and is situated like a coiled spiral.
देवासुरमनुष्येषु मृगनक्रखगादिषु ।
कीटादिष्वब्जजान्तेषु सर्वेषु प्राणिषूदिता ॥ ३८ ॥
devāsuramanuṣyeṣu mṛganakrakhagādiṣu ,
kīṭādiṣvabjajānteṣu sarveṣu prāṇiṣūditā 38
38. devāsuramanuṣyeṣu mṛganakrakhagādiṣu
kīṭādiṣu abjajanteṣu sarveṣu prāṇiṣu uditā
38. devāsuramanuṣyeṣu mṛganakrakhagādiṣu
kīṭādiṣu abjajanteṣu sarveṣu prāṇiṣu uditā
38. She is said to manifest in all living beings: among gods, demons, and humans; among deer, crocodiles, birds, and other animals; and among insects and other creatures, extending even to Brahmā (abjaja).
शीतार्तसुप्तभोगीन्द्रभोगवद्बद्धमण्डला ।
सिता कल्पाग्निविगलदिन्दुवद्बद्धकुण्डली ॥ ३९ ॥
śītārtasuptabhogīndrabhogavadbaddhamaṇḍalā ,
sitā kalpāgnivigaladinduvadbaddhakuṇḍalī 39
39. śītārtasuptabhogīndrabhogavat baddhamaṇḍalā
sitā kalpāgnivigaladinduvat baddhakuṇḍalī
39. sitā śītārtasuptabhogīndrabhogavat baddhamaṇḍalā
kalpāgnivigaladinduvat baddhakuṇḍalī
39. She is coiled like the body of the lord of serpents (bhogīndra), sleeping and afflicted by cold, forming a tied circle. She is luminous white, and forms a coiled shape (kuṇḍalī) resembling the moon dissolving in the fire of cosmic dissolution (kalpāgni).
ऊरोर्भ्रूमध्यरन्ध्राणि स्पृशन्ती वृत्तिचञ्चला ।
अनारतं च सस्पन्दा पवमानेन तिष्ठति ॥ ४० ॥
ūrorbhrūmadhyarandhrāṇi spṛśantī vṛtticañcalā ,
anārataṃ ca saspandā pavamānena tiṣṭhati 40
40. ūroḥ bhrūmadhyarandhrāṇi spṛśantī vṛtticañcalā
anāratam ca saspandā pavamānena tiṣṭhati
40. spṛśantī ūroḥ bhrūmadhyarandhrāṇi vṛtticañcalā
ca anāratam saspandā pavamānena tiṣṭhati
40. She (the Kundalini) touches the channels from the region of the thighs (ūru) up to the openings in the center of the eyebrows (bhrūmadhya), and is restless in her activity (vṛtti). And, continuously pulsating (saspandā), she remains vibrant, moved by the vital air (pavamāna).
तस्यास्त्वभ्यन्तरे तस्मिन्कदलीकोशकोमले ।
या परा शक्तिः स्फुरति वीणावेगलसद्गतिः ॥ ४१ ॥
tasyāstvabhyantare tasminkadalīkośakomale ,
yā parā śaktiḥ sphurati vīṇāvegalasadgatiḥ 41
41. tasyāḥ tu abhyantare tasmin kadalīkośakomale
yā parā śaktiḥ sphurati vīṇāvegalasadgatiḥ
41. tu tasyāḥ abhyantare tasmin kadalīkośakomale
yā parā śaktiḥ vīṇāvegalasadgatiḥ sphurati
41. But within her, in that inner core as tender as the sheath of a banana plant (kadalīkośa), that supreme power (parā śakti) shines forth, whose movement (gati) is as radiant as the swiftness of a vīṇā.
सा चोक्ता कुण्डलीनाम्ना कुण्डलाकारवाहिनी ।
प्राणिनां परमा शक्तिः सर्वशक्तिजवप्रदा ॥ ४२ ॥
sā coktā kuṇḍalīnāmnā kuṇḍalākāravāhinī ,
prāṇināṃ paramā śaktiḥ sarvaśaktijavapradā 42
42. sā ca uktā kuṇḍalīnāmnā kuṇḍalākāravāhinī
prāṇinām paramā śaktiḥ sarvaśaktijavapradā
42. sā kuṇḍalīnāmnā ca uktā kuṇḍalākāravāhinī
prāṇinām paramā śaktiḥ sarvaśaktijavapradā
42. She is called by the name Kundalini, flowing in a coiled form. She is the supreme energy (śakti) of all living beings, bestowing the swiftness of all energies (śakti).
अनिशं निःश्वसद्रूपा रुषितेव भुजंगमी ।
संस्थितोर्ध्वीकृतमुखी स्पन्दनाहेतुतां गता ॥ ४३ ॥
aniśaṃ niḥśvasadrūpā ruṣiteva bhujaṃgamī ,
saṃsthitordhvīkṛtamukhī spandanāhetutāṃ gatā 43
43. aniśam niḥśvasadrūpā ruṣitā iva bhujaṅgamī
saṃsthitā ūrdhvīkṛtamukhī spandanāhetutām gatā
43. sā aniśam niḥśvasadrūpā ruṣitā iva bhujaṅgamī
saṃsthitā ūrdhvīkṛtamukhī spandanāhetutām gatā
43. She constantly breathes forth, appearing like an enraged female serpent standing with her mouth raised upwards, and she attains a state of motionlessness.
यदा प्राणानिलो याति हृदि कुण्डलिनीपदम् ।
तदा संविदुदेत्यन्तर्भूततन्मात्रबीजभूः ॥ ४४ ॥
yadā prāṇānilo yāti hṛdi kuṇḍalinīpadam ,
tadā saṃvidudetyantarbhūtatanmātrabījabhūḥ 44
44. yadā prāṇa anilaḥ yāti hṛdi kuṇḍalinīpadam
tadā saṃvit udeti antar bhūtatanmātrabījabhūḥ
44. yadā prāṇa anilaḥ hṛdi kuṇḍalinīpadam yāti,
tadā antar bhūtatanmātrabījabhūḥ saṃvit udeti.
44. When the vital breath (prāṇa) enters the abode of Kundalini (kundalini) in the heart, then awareness (saṃvit) arises within, which is the very origin (bīja) of the gross elements (bhūta) and subtle elements (tanmātra).
यथा कुण्डलिनी देहे स्फुरत्यब्ज इवालिनी ।
तथा संविदुदेत्यन्तर्मृदुस्पर्शवशोदया ॥ ४५ ॥
yathā kuṇḍalinī dehe sphuratyabja ivālinī ,
tathā saṃvidudetyantarmṛdusparśavaśodayā 45
45. yathā kuṇḍalinī dehe sphurati abje iva ālinī
tathā saṃvit udeti antar mṛdusparśavaśodayā
45. yathā kuṇḍalinī dehe abje ālinī iva sphurati,
tathā mṛdusparśavaśodayā saṃvit antar udeti.
45. Just as Kundalini (kundalini) pulsates within the body like a bee within a lotus, so too does awareness (saṃvit) arise internally, initiated by a gentle touch.
स्पर्शनं मृदुनान्योन्यालिङ्गिका तत्र यन्त्रयोः ।
यथा संविदुदेत्युच्चैस्तथा कुण्डलिनी जवात् ॥ ४६ ॥
sparśanaṃ mṛdunānyonyāliṅgikā tatra yantrayoḥ ,
yathā saṃvidudetyuccaistathā kuṇḍalinī javāt 46
46. sparśanam mṛdunā anyonyāliṅgikā tatra yantrayoḥ
yathā saṃvid udeti uccaiḥ tathā kuṇḍalinī javāt
46. yathā yantrayoḥ mṛdunā anyonyāliṅgikā sparśanam
tatra uccaiḥ saṃvid udeti tathā kuṇḍalinī javāt
46. Just as profound consciousness (saṃvid) arises intensely there from the soft, mutually entwined contact of the two mechanisms (yantra), similarly, Kundalini (śakti) arises swiftly.
तस्यां समस्ताः संबद्धा नाड्यो हृदयकोशगाः ।
उत्पद्यन्ते विलीयन्ते महार्णव इवापगाः ॥ ४७ ॥
tasyāṃ samastāḥ saṃbaddhā nāḍyo hṛdayakośagāḥ ,
utpadyante vilīyante mahārṇava ivāpagāḥ 47
47. tasyām samastāḥ saṃbaddhāḥ nāḍyaḥ hṛdayakośagāḥ
utpadyante vilīyante mahārṇavaḥ iva āpagāḥ
47. tasyām samastāḥ saṃbaddhāḥ hṛdayakośagāḥ
nāḍyaḥ mahārṇavaḥ iva utpadyante vilīyante
47. In her (Kundalini), all the subtle energy channels (nāḍī) connected to and situated within the heart-sheath arise and dissolve, just like rivers (āpagā) into a great ocean (mahārṇava).
नित्यं पातोत्सुकतया प्रवेशोन्मुखया तया ।
सा सर्वसंविदां बीजं ह्येका सामान्युदाहृता ॥ ४८ ॥
nityaṃ pātotsukatayā praveśonmukhayā tayā ,
sā sarvasaṃvidāṃ bījaṃ hyekā sāmānyudāhṛtā 48
48. nityam pātotukatayā praveśonmukhayā tayā sā
sarvasaṃvidām bījam hi ekā sāmānyā udāhṛtā
48. sā nityam pātotukatayā praveśonmukhayā tayā
hi sarvasaṃvidām ekā sāmānyā bījam udāhṛtā
48. Always by her (Kundalini's) downward inclination and her eagerness to enter, she is indeed declared to be the one, universal seed of all consciousness (saṃvid).
श्रीराम उवाच ।
आकल्पादनवच्छिन्ना चित्संवित्सर्वमस्ति हि ।
तस्मात्कुण्डलिनीकोशात्केनार्थेनोदयः स्फुटः ॥ ४९ ॥
śrīrāma uvāca ,
ākalpādanavacchinnā citsaṃvitsarvamasti hi ,
tasmātkuṇḍalinīkośātkenārthenodayaḥ sphuṭaḥ 49
49. śrīrāmaḥ uvāca ākalpāt anavacchinnā cit saṃvid sarvam
asti hi tasmāt kuṇḍalinīkośāt kena arthena udayaḥ sphuṭaḥ
49. śrīrāmaḥ uvāca: ākalpāt anavacchinnā cit saṃvid hi sarvam asti.
tasmāt kena arthena kuṇḍalinīkośāt sphuṭaḥ udayaḥ?
49. Śrī Rāma said: "Indeed, pure consciousness (cit-saṃvid) is everything, uninterrupted from the beginning of the cosmic cycle (kalpa). Therefore, what is the clear purpose (artha) for its arising from the sheath of Kundalini?"
श्रीवसिष्ठ उवाच ।
सर्वत्र सर्वदा सर्वं चित्संविद्विद्यतेऽनघ ।
किंत्वस्या भूततन्मात्रवशादभ्युदयः क्वचित् ॥ ५० ॥
śrīvasiṣṭha uvāca ,
sarvatra sarvadā sarvaṃ citsaṃvidvidyate'nagha ,
kiṃtvasyā bhūtatanmātravaśādabhyudayaḥ kvacit 50
50. śrīvasiṣṭhaḥ uvāca sarvatra sarvadā sarvaṃ cit-saṃvid vidyate
anagha kiṃ tu asyāḥ bhūta-tanmātra-vaśāt abhyudayaḥ kvacit
50. śrīvasiṣṭhaḥ uvāca anagha sarvatra sarvadā sarvaṃ cit-saṃvid
vidyate kiṃ tu asyāḥ abhyudayaḥ kvacit bhūta-tanmātra-vaśāt
50. Shri Vasishtha said: O sinless one (anagha), pure consciousness (cit-saṃvid) exists everywhere, always, and in all things. However, its specific manifestation (abhyudaya) sometimes occurs due to the subtle elements (bhūta-tanmātra).
सर्वत्र विद्यमानापि देहेषु तरलायते ।
सर्वगोऽप्यातपः सौरो भित्यादौ वै विजृम्भते ॥ ५१ ॥
sarvatra vidyamānāpi deheṣu taralāyate ,
sarvago'pyātapaḥ sauro bhityādau vai vijṛmbhate 51
51. sarvatra vidyamānā api deheṣu taralāyate sarva-gaḥ
api ātapaḥ sauraḥ bhitti-ādau vai vijṛmbhate
51. sarvatra vidyamānā api deheṣu taralāyate api
sarva-gaḥ sauraḥ ātapaḥ vai bhitti-ādau vijṛmbhate
51. Even though pure consciousness is present everywhere, it appears to be agitated or localized within bodies. Similarly, though the sun's heat (ātapa) is all-pervading, it particularly manifests itself, for instance, on walls and similar surfaces.
क्वचिन्नष्टं क्वचित्स्पष्टं क्वचिदुच्छन्नतां गतम् ।
वस्तु वस्तुनि दृष्टं तत्तत्सद्भावैर्विजृम्भितम् ॥ ५२ ॥
kvacinnaṣṭaṃ kvacitspaṣṭaṃ kvaciducchannatāṃ gatam ,
vastu vastuni dṛṣṭaṃ tattatsadbhāvairvijṛmbhitam 52
52. kvacit naṣṭam kvacit spaṣṭam kvacit ucchannatām gatam
vastu vastuni dṛṣṭam tat tat sadbhāvaiḥ vijṛmbhitam
52. kvacit naṣṭam kvacit spaṣṭam kvacit ucchannatām gatam
tat vastu vastuni tat sadbhāvaiḥ dṛṣṭam vijṛmbhitam
52. Sometimes it is imperceptible, sometimes clearly manifest, and sometimes it appears to have vanished entirely. The very same reality (vastu) is perceived in different things (vastuni), manifested according to the distinct intrinsic nature (sadbhāva) of each.
एतद्भूयः क्रमेणाहं शृणु वक्ष्यामि तेऽनघ ।
देहे स्वे च यथोदेति भृशं संविन्मयक्रमः ॥ ५३ ॥
etadbhūyaḥ krameṇāhaṃ śṛṇu vakṣyāmi te'nagha ,
dehe sve ca yathodeti bhṛśaṃ saṃvinmayakramaḥ 53
53. etat bhūyaḥ krameṇa aham śṛṇu vakṣyāmi te anagha
dehe sve ca yathā udeti bhṛśam saṃvit-maya-kramaḥ
53. anagha śṛṇu aham te etat bhūyaḥ krameṇa vakṣyāmi
ca yathā saṃvit-maya-kramaḥ bhṛśam sve dehe udeti
53. O sinless one (anagha), listen! I will explain this to you further, in sequence (krameṇa), detailing how the conscious process (saṃvin-maya-krama) intensely arises within one's own body.
चेतनाचेतनं भूतजातं व्योम तथाखिलम् ।
सर्वं चिन्मात्रसन्मात्रं शून्यमात्रं यथा नभः ॥ ५४ ॥
cetanācetanaṃ bhūtajātaṃ vyoma tathākhilam ,
sarvaṃ cinmātrasanmātraṃ śūnyamātraṃ yathā nabhaḥ 54
54. cetanācetanam bhūtajātam vyoma tathā akhilam
sarvam cinmātrasanmātram śūnyamātram yathā nabhaḥ
54. cetanācetanam bhūtajātam tathā akhilam vyoma
sarvam cinmātrasanmātram śūnyamātram yathā nabhaḥ
54. The entire multitude of conscious and unconscious beings, as well as all space and everything else, is merely pure consciousness, merely pure existence, and merely a void, just like the sky (nabhaḥ).
तद्धि चिन्मात्रसन्मात्रमविकारं स्वनामयम् ।
क्वचित्स्थितं संविदेव भूततन्मात्रपञ्चकम् ॥ ५५ ॥
taddhi cinmātrasanmātramavikāraṃ svanāmayam ,
kvacitsthitaṃ saṃvideva bhūtatanmātrapañcakam 55
55. tat hi cinmātrasanmātram avikāram svaanāmayam
kvacit sthitam saṃvit eva bhūtatannmātrapañcakam
55. tat hi cinmātrasanmātram avikāram svaanāmayam
saṃvit eva kvacit sthitam bhūtatannmātrapañcakam
55. That reality (tat), which is indeed merely pure consciousness and pure existence, changeless and inherently undisturbed (svānamayam), sometimes manifests as pure consciousness (saṃvid) itself, and as the group of five subtle elements (tanmātra) of existents.
तत्पञ्चधा गतं द्वित्वं लक्षसे त्वं स्वसंविदम् ।
अन्तर्भूतविकारादि दीपाद्दीपशतं यथा ॥ ५६ ॥
tatpañcadhā gataṃ dvitvaṃ lakṣase tvaṃ svasaṃvidam ,
antarbhūtavikārādi dīpāddīpaśataṃ yathā 56
56. tat pañcadhā gatam dvitvam lakṣase tvam svasaṃvidam
antarbhūtavikārādi dīpāt dīpaśatam yathā
56. tvam tat pañcadhā gatam dvitvam svasaṃvidam
antarbhūtavikārādi lakṣase yathā dīpāt dīpaśatam
56. That (supreme consciousness), having become five-fold (referring to the five tanmātras) and having entered into duality, you perceive as your own consciousness (svasaṃvidam), with internal modifications and the like, just as a hundred lamps are lit from a single lamp.
स्वसत्तामात्रकेणैव संकल्पलवरूपिणा ।
पञ्चकानि व्रजन्तीह देहत्वं तानि कानिचित् ॥ ५७ ॥
svasattāmātrakeṇaiva saṃkalpalavarūpiṇā ,
pañcakāni vrajantīha dehatvaṃ tāni kānicit 57
57. svasattāmātrakeṇa eva saṅkalpalavarūpiṇā
pañcakāni vrajanti iha dehatvam tāni kānicit
57. iha tāni kānicit pañcakāni svasattāmātrakeṇa
eva saṅkalpalavarūpiṇā dehatvam vrajanti
57. By its own mere existence, which takes the form of a fragment of (divine) will or intention (saṅkalpa), some of these five (subtle elements) here attain the state of a body (dehatvam).
कानिचित्तिर्यगादित्वं हेमादित्वं च कानिचित् ।
कानिचिद्देशतादित्वं द्रव्यादित्वं च कानिचित् ॥ ५८ ॥
kānicittiryagāditvaṃ hemāditvaṃ ca kānicit ,
kāniciddeśatāditvaṃ dravyāditvaṃ ca kānicit 58
58. kānicit tiryag-āditvam hema-āditvam ca kānicit
kānicit deśatā-āditvam dravya-āditvam ca kānicit
58. kānicit tiryag-āditvam ca kānicit hema-āditvam ca
kānicit deśatā-āditvam ca kānicit dravya-āditvam
58. Some things manifest as animals and other living beings, and some as gold and other metals. Some appear as places and other locations, and some as substances and other materials.
एवं हि पञ्चकस्पन्दमात्रं जगदिति स्थितम् ।
चित्संविदत्र सर्वत्र विद्यते रघुनन्दन ॥ ५९ ॥
evaṃ hi pañcakaspandamātraṃ jagaditi sthitam ,
citsaṃvidatra sarvatra vidyate raghunandana 59
59. evam hi pañcaka-spanda-mātram jagat iti sthitam
cit-saṃvid atra sarvatra vidyate raghunandana
59. evam hi jagat pañcaka-spanda-mātram iti sthitam
atra sarvatra cit-saṃvid vidyate raghunandana
59. Indeed, the world is thus established as merely the vibration of the five (elements/principles). O Rama, pure consciousness (cit-saṃvid) is present everywhere in this.
केवलं पञ्चकवशाद्देहादौ चेतनाभिधा ।
जडस्पन्दाभिधा क्वापि स्थावरादौ जडाभिधा ॥ ६० ॥
kevalaṃ pañcakavaśāddehādau cetanābhidhā ,
jaḍaspandābhidhā kvāpi sthāvarādau jaḍābhidhā 60
60. kevalam pañcaka-vaśāt deha-ādau cetanā-abhidhā
jaḍa-spanda-abhidhā kva api sthāvara-ādau jaḍa-abhidhā
60. kevalam pañcaka-vaśāt deha-ādau cetanā-abhidhā kva
api sthāvara-ādau jaḍa-spanda-abhidhā jaḍa-abhidhā
60. Merely due to the influence of the five (elements/principles), the term 'consciousness' is applied to the body and similar entities. In other places, such as immobile objects, the term 'inert vibration' and also 'inertness' are applied.
यथा स्तब्धः स्थितो वीचिरिव स्थलमिवास्थितः ।
पञ्चकेषु तथैतच्चिल्लोलरूपा जडान्विता ॥ ६१ ॥
yathā stabdhaḥ sthito vīciriva sthalamivāsthitaḥ ,
pañcakeṣu tathaitaccillolarūpā jaḍānvitā 61
61. yathā stabdhah sthitaḥ vīciḥ iva sthalam iva asthitaḥ
pañcakeṣu tathā etat cit-lola-rūpā jaḍa-anvitā
61. yathā vīciḥ stabdhah sthitaḥ sthalam iva asthitaḥ
iva tathā etat cit-lola-rūpā pañcakeṣu jaḍa-anvitā
61. Just as a wave stands rigid and still, appearing like unmoving land, so too, among the five (elements/principles), this form, a wave of consciousness (cit-lola-rūpā), is accompanied by inertness.
इतः सौम्य इतो लोलः किमब्धिरिति नो यथा ।
विकल्पादौ तथैवैतत्पञ्चकं हि जडाजडम् ॥ ६२ ॥
itaḥ saumya ito lolaḥ kimabdhiriti no yathā ,
vikalpādau tathaivaitatpañcakaṃ hi jaḍājaḍam 62
62. itaḥ saumya itaḥ lolaḥ kim abdhiḥ iti no yathā
vikalpādau tathā eva etat pañcakam hi jaḍājaḍam
62. yathā itaḥ saumya itaḥ lolaḥ kim abdhiḥ iti no,
tathā eva vikalpādau etat pañcakam hi jaḍājaḍam
62. Just as one might question, 'Is this the ocean, now calm (saumya), now agitated (lola)? Is it truly the ocean, or not?' Similarly, at the very origin of differentiation (vikalpa), this fivefold reality (pañcaka) is indeed both inert (jaḍa) and non-inert (ajaḍa).
देहादिपञ्चकं जीवः स्पन्दः शैलादिकं जडम् ।
स्थावराद्यनिलस्पन्दि स्वभाववशतोऽनघ ॥ ६३ ॥
dehādipañcakaṃ jīvaḥ spandaḥ śailādikaṃ jaḍam ,
sthāvarādyanilaspandi svabhāvavaśato'nagha 63
63. dehādipañcakam jīvaḥ spandaḥ śailādikam jaḍam
sthāvarādi anilaspandi svabhāvavaśataḥ anagha
63. anagha dehādipañcakam jīvaḥ spandaḥ śailādikam
jaḍam sthāvarādi anilaspandi svabhāvavaśataḥ
63. The fivefold reality, beginning with the body, is the individual soul (jīva) and is characterized by pulsation (spanda). That which begins with mountains is inert (jaḍa). O sinless one (anagha), even immovable objects like trees, etc., pulsate due to the wind, driven by their intrinsic nature (svabhāva).
वाचः पर्यनुयोक्तव्याः स्वभावाद्रघुनन्दन ।
शीतोष्णादि हिमाग्न्यादि वाक्चेति परिदृश्यते ॥ ६४ ॥
vācaḥ paryanuyoktavyāḥ svabhāvādraghunandana ,
śītoṣṇādi himāgnyādi vākceti paridṛśyate 64
64. vācaḥ paryanuyoktavyāḥ svabhāvāt raghunandana
śītoṣṇādi himāgnyādi vāk ca iti paridṛśyate
64. raghunandana vācaḥ svabhāvāt paryanuyoktavyāḥ
śītoṣṇādi himāgnyādi vāk ca iti paridṛśyate
64. O descendant of Raghu (raghunandana), words (vācaḥ) should be investigated concerning their intrinsic nature (svabhāva). Just as phenomena like cold and heat, or ice and fire, are perceived, so too is speech (vāk) observed.
गृहीतवासनांशानां पुष्टाभावविकारिणाम् ।
स्थितयः पञ्चकानां हि योज्याः पर्यनुयोजने ॥ ६५ ॥
gṛhītavāsanāṃśānāṃ puṣṭābhāvavikāriṇām ,
sthitayaḥ pañcakānāṃ hi yojyāḥ paryanuyojane 65
65. gṛhītavāsanāṃśānām puṣṭābhāvavikāriṇām
sthitayaḥ pañcakānām hi yojyāḥ paryanuyojane
65. hi paryanuyojane gṛhītavāsanāṃśānām
puṣṭābhāvavikāriṇām pañcakānām sthitayaḥ yojyāḥ
65. Indeed, the states of the fivefold reality (pañcaka) are to be applied in the investigation (paryanuyojana), specifically regarding those whose portions of latent impressions (vāsanā) have been grasped, and for those experiencing transformations characterized by the development of non-existence (abhāva).
वासनास्तु विपर्यस्ता इतो नेतुमितश्च ताः ।
पुंसा प्राज्ञेन शक्यन्ते सुखं पर्यनुयोजितुम् ॥ ६६ ॥
vāsanāstu viparyastā ito netumitaśca tāḥ ,
puṃsā prājñena śakyante sukhaṃ paryanuyojitum 66
66. vāsanāḥ tu viparyastāḥ itaḥ netum itaḥ ca tāḥ
puṃsā prājñena śakyante sukham paryanuyojitum
66. prājñena puṃsā viparyastāḥ tāḥ vāsanāḥ tu itaḥ
ca itaḥ netum sukham paryanuyojitum śakyante
66. Latent tendencies (vāsanā), even if misguided, can be easily directed here and there by a wise person (puruṣa).
अशुभे वा शुभे वापि तेन पर्यनुयोज्यते ।
प्रबुद्धवासनं चान्यत्पञ्चकं सुप्तवासनम् ॥ ६७ ॥
aśubhe vā śubhe vāpi tena paryanuyojyate ,
prabuddhavāsanaṃ cānyatpañcakaṃ suptavāsanam 67
67. aśubhe vā śubhe vā api tena paryanuyojyate
prabuddhavāsanam ca anyat pañcakam suptavāsanam
67. tena aśubhe vā śubhe vā api (tat) paryanuyojyate.
ca anyat pañcakam prabuddhavāsanam suptavāsanam (ca asti).
67. Whether for inauspicious or auspicious purposes, it is directed by him. And another group of five is understood to consist of (elements with) awakened latent tendencies (vāsanā) and (elements with) dormant latent tendencies (vāsanā).
यत्र पर्यनुयोगस्य फलं समनुभूयते ।
तत्र तं संप्रयुञ्जीत नाकाशं मुष्टिभिः क्षिपेत् ॥ ६८ ॥
yatra paryanuyogasya phalaṃ samanubhūyate ,
tatra taṃ saṃprayuñjīta nākāśaṃ muṣṭibhiḥ kṣipet 68
68. yatra paryanuyogasya phalam samanubhūyate tatra
tam saṃprayuñjīta na ākāśam muṣṭibhiḥ kṣipet
68. yatra paryanuyogasya phalam samanubhūyate,
tatra tam saṃprayuñjīta.
ākāśam muṣṭibhiḥ na kṣipet.
68. Where the fruit of application is experienced, there one should apply it (the effort or direction). One should not strike the sky with fists, for it is futile.
तृणाग्रनिष्ठा मेर्वाद्याः पञ्चकानां हि राशयः ।
विवेकनिष्ठाः कीटाद्या एते स्थावरजंगमाः ॥ ६९ ॥
tṛṇāgraniṣṭhā mervādyāḥ pañcakānāṃ hi rāśayaḥ ,
vivekaniṣṭhāḥ kīṭādyā ete sthāvarajaṃgamāḥ 69
69. tṛṇāgraniṣṭhāḥ mervādyāḥ pañcakānām hi rāśayaḥ
vivekaniṣṭhāḥ kīṭādyāḥ ete sthāvarajaṅgamāḥ
69. hi pañcakānām rāśayaḥ tṛṇāgraniṣṭhāḥ mervādyāḥ (santi).
ete sthāvarajaṅgamāḥ kīṭādyāḥ vivekaniṣṭhāḥ (ca santi).
69. Indeed, the collections of five (categories) range from Mount Meru (the highest) down to the tip of a blade of grass (the lowest). These stationary and moving beings, ranging from insects (the lowest) up to those whose foundation is discernment (viveka), (are all part of this creation).
प्रसुप्तवासनाः केचिद्यथा स्थावरजातयः ।
प्रबुद्धवासनाः केचिद्यथा नरसुरादयः ॥ ७० ॥
prasuptavāsanāḥ kecidyathā sthāvarajātayaḥ ,
prabuddhavāsanāḥ kecidyathā narasurādayaḥ 70
70. prasuptavāsanāḥ kecit yathā sthāvarajātayaḥ
prabuddhavāsanāḥ kecit yathā narasurādayaḥ
70. kecit prasuptavāsanāḥ yathā sthāvarajātayaḥ,
kecit prabuddhavāsanāḥ yathā narasurādayaḥ
70. Some beings, such as immobile species, have dormant latent tendencies. Others, such as humans, gods, and similar beings, have awakened latent tendencies.
सवासनाविलाः केचिद्यथैते तिर्यगादयः ।
प्रक्षिप्तवासनाः केचिद्यथैते मोक्षगामिनः ॥ ७१ ॥
savāsanāvilāḥ kecidyathaite tiryagādayaḥ ,
prakṣiptavāsanāḥ kecidyathaite mokṣagāminaḥ 71
71. savāsanāvilāḥ kecit yathā ete tiryagādayaḥ
prakṣiptavāsanāḥ kecit yathā ete mokṣagāminaḥ
71. kecit savāsanāvilāḥ yathā ete tiryagādayaḥ,
kecit prakṣiptavāsanāḥ yathā ete mokṣagāminaḥ
71. Some, such as these animals and other similar beings, have agitated latent tendencies. Others, such as these who are progressing towards final liberation (mokṣa), have cast aside or attenuated their latent tendencies.
अथ स्वास्वेव संवित्सु मनोबुद्ध्यादिकाः कृताः ।
हस्तपादादिसंयुक्तैः संज्ञाः पञ्चकराशिभिः ॥ ७२ ॥
atha svāsveva saṃvitsu manobuddhyādikāḥ kṛtāḥ ,
hastapādādisaṃyuktaiḥ saṃjñāḥ pañcakarāśibhiḥ 72
72. atha svāsu eva saṃvitsu manobuddhyādikāḥ kṛtāḥ
hastapādādisaṃyuktaiḥ saṃjñāḥ pañcakarāśibhiḥ
72. atha svāsu eva saṃvitsu manobuddhyādikāḥ saṃjñāḥ kṛtāḥ,
(tathā) hastapādādisaṃyuktaiḥ pañcakarāśibhiḥ (api) saṃjñāḥ (kṛtāḥ)
72. Furthermore, within their own cognitions, designations such as those for mind and intellect were created. Similarly, designations associated with the five groups of active organs, such as hands and feet, were also established.
तिर्यगादिभिरप्यन्यैरन्याः संज्ञाः प्रकल्पिताः ।
स्थावरादिभिरप्यन्यैरन्यान्याः संविदः कृताः ॥ ७३ ॥
tiryagādibhirapyanyairanyāḥ saṃjñāḥ prakalpitāḥ ,
sthāvarādibhirapyanyairanyānyāḥ saṃvidaḥ kṛtāḥ 73
73. tiryagādibhiḥ api anyaiḥ anyāḥ saṃjñāḥ prakalpitāḥ
sthāvarādibhiḥ api anyaiḥ anyāḥ anyāḥ saṃvidaḥ kṛtāḥ
73. tiryagādibhiḥ api anyaiḥ anyāḥ saṃjñāḥ prakalpitāḥ;
sthāvarādibhiḥ api anyaiḥ anyāḥ anyāḥ saṃvidaḥ kṛtāḥ
73. Moreover, other concepts and designations were formed by animals and similar beings. Similarly, various distinct cognitions were established by immobile creatures and others.
इति साधो स्फुरन्तीमे चित्राः पञ्चकराशयः ।
रूपैराद्यन्तमध्येषु चलाचलजडाजडैः ॥ ७४ ॥
iti sādho sphurantīme citrāḥ pañcakarāśayaḥ ,
rūpairādyantamadhyeṣu calācalajaḍājaḍaiḥ 74
74. iti sādho sphurantī ime citrāḥ pañcakarāśayaḥ
rūpaiḥ ādyantamadhyeṣu calācalajaḍājaḍaiḥ
74. sādho iti ime citrāḥ pañcakarāśayaḥ rūpaiḥ
calācalajaḍājaḍaiḥ ādyantamadhyeṣu sphurantī
74. Thus, O sage, these wondrous fivefold collections manifest, possessing forms that are moving and unmoving, inert and non-inert, throughout their beginning, middle, and end.
एषामेकोऽभिसंकल्पः परमाणुर्महीपते ।
बीजमाकाशवृक्षाणां सर्गाणां तेष्विमानि तु ॥ ७५ ॥
eṣāmeko'bhisaṃkalpaḥ paramāṇurmahīpate ,
bījamākāśavṛkṣāṇāṃ sargāṇāṃ teṣvimāni tu 75
75. eṣām ekaḥ abhisaṅkalpaḥ paramāṇuḥ mahīpate
bījam ākāśavṛkṣāṇām sargāṇām teṣu imāni tu
75. mahīpate eṣām ekaḥ abhisaṅkalpaḥ paramāṇuḥ
bījam ākāśavṛkṣāṇām sargāṇām teṣu tu imāni
75. O king, among these, one is the creative intention, the ultimate subtle particle. This is the seed for the vast trees of creations, and indeed, these manifest within them.
इन्द्रियाणि च पुष्पादि विषयामोदवर्ति हि ।
इच्छाभ्रमर्यो राजन्त्यो मञ्जर्यश्चञ्चलक्रियाः ॥ ७६ ॥
indriyāṇi ca puṣpādi viṣayāmodavarti hi ,
icchābhramaryo rājantyo mañjaryaścañcalakriyāḥ 76
76. indriyāṇi ca puṣpādi viṣayāmodavarti hi
icchābhramaryo rājantyo mañjaryaḥ cañcalakriyāḥ
76. ca hi indriyāṇi puṣpādi viṣayāmodavarti (asti).
icchābhramaryo rājantyo (santī),
ca mañjaryaḥ cañcalakriyāḥ (santī)
76. And indeed, the senses are like a resident within the fragrance and other qualities of sense objects. The desire-bees shine forth, and the flower clusters are characterized by restless actions.
लोकान्तराणि स्वच्छानि गुल्मा मूलं समेरवः ।
पल्लवा नीलजलदा लता लोला दिशो दश ॥ ७७ ॥
lokāntarāṇi svacchāni gulmā mūlaṃ sameravaḥ ,
pallavā nīlajaladā latā lolā diśo daśa 77
77. lokāntarāṇi svacchāni gulmā mūlam sameravaḥ
pallavāḥ nīlajaladāḥ latāḥ lolāḥ diśaḥ daśa
77. lokāntarāṇi svacchāni gulmāḥ (santī).
mūlam sameravaḥ (santī).
pallavāḥ nīlajaladāḥ (santī).
latāḥ lolāḥ daśa diśaḥ (santī)
77. The other realms are the pure thickets. The roots are the Meru mountains. The sprouts are the blue clouds. The restless creepers are the ten directions.
वर्तमानानि भूतानि भविष्यन्ति च यानि तत् ।
जयन्ति तान्यसंख्यानि फलानि रघुनन्दन ॥ ७८ ॥
vartamānāni bhūtāni bhaviṣyanti ca yāni tat ,
jayanti tānyasaṃkhyāni phalāni raghunandana 78
78. vartamānāni bhūtāni bhaviṣyanti ca yāni tat ।
jayanti tāni asaṅkhyāni phalāni raghunandana
78. raghunandana vartamānāni ca yāni bhaviṣyanti
bhūtāni tat tāni asaṅkhyāni phalāni jayanti
78. O Raghunandana, those countless fruits (phalāni), which are the beings (bhūtāni) existing now and those which will exist, manifest abundantly.
पञ्चबीजास्त एते हि राम पञ्चकपादपाः ।
स्वयं स्वभावाज्जायन्ते स्वयं नश्यन्ति कालतः ॥ ७९ ॥
pañcabījāsta ete hi rāma pañcakapādapāḥ ,
svayaṃ svabhāvājjāyante svayaṃ naśyanti kālataḥ 79
79. pañcabījāḥ te ete hi rāma pañcakapādapāḥ ।
svayam svabhāvāt jāyante svayam naśyanti kālataḥ
79. rāma hi te ete pañcabījāḥ pañcakapādapāḥ svayam
svabhāvāt jāyante svayam kālataḥ naśyanti
79. O Rama, indeed, these are the five-seeded trees, quintessential trees. They are born spontaneously from their own intrinsic nature (svabhāva) and perish spontaneously due to time (kāla).
स्वयं नानात्वमायान्ति चिरं जाड्यात्स्फुरन्ति च ।
स्वविविक्ताः शमं यान्ति तरङ्गा इव वारिधौ ॥ ८० ॥
svayaṃ nānātvamāyānti ciraṃ jāḍyātsphuranti ca ,
svaviviktāḥ śamaṃ yānti taraṅgā iva vāridhau 80
80. svayam nānātvam āyānti ciram jāḍyāt sphuranti ca ।
svaviviktāḥ śamam yānti taraṅgāḥ iva vāridhau
80. svayam nānātvam āyānti ca ciram jāḍyāt sphuranti
svaviviktāḥ vāridhau taraṅgā iva śamam yānti
80. They spontaneously assume various forms and manifest for a long time due to inertia (jāḍya). When they become distinct from their own essential nature, they attain tranquility, just like waves in the ocean.
इतो यान्ति समुत्सेधमितो यान्ति शमं स्वयम् ।
एते जाड्यविवेकाभ्यां तरङ्गा इव तोयधौ ॥ ८१ ॥
ito yānti samutsedhamito yānti śamaṃ svayam ,
ete jāḍyavivekābhyāṃ taraṅgā iva toyadhau 81
81. itaḥ yānti samutsedham itaḥ yānti śamam svayam ।
ete jāḍyavivekābhyām taraṅgāḥ iva toyadhau
81. ete toyadhau taraṅgā iva itaḥ samutsedham
yānti itaḥ svayam śamam yānti jāḍyavivekābhyām
81. These, like waves in the ocean (toyadhau), on one hand spontaneously expand and on the other spontaneously attain tranquility, driven by inertia (jāḍya) and discernment (viveka).
ये विवेकवशमालयं गता राम पञ्चकविलासराशयः ।
तेन भूय इह यान्ति संस्थितिं प्रभ्रमन्ति जगतीतरे मुहुः ॥ ८२ ॥
ye vivekavaśamālayaṃ gatā rāma pañcakavilāsarāśayaḥ ,
tena bhūya iha yānti saṃsthitiṃ prabhramanti jagatītare muhuḥ 82
82. ye vivekavaśam ālayam gatāḥ rāma pañcakavilāsarāśayaḥ tena
bhūyaḥ iha yānti saṃsthitiṃ prabhramanti jagatītare muhuḥ
82. rāma ye pañcakavilāsarāśayaḥ vivekavaśam ālayam gatāḥ,
tena iha bhūyaḥ saṃsthitiṃ yānti,
[tataḥ] jagatītare muhuḥ prabhramanti
82. O Rama, those who, despite being absorbed in the masses of fivefold worldly enjoyments, have attained the abode governed by discrimination (viveka) – by virtue of that discrimination, they achieve inner stability (samsthiti) even in this life. Thereafter, they move freely and repeatedly through other realms.

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 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 (current chapter) 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