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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-129

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श्रीराम उवाच ।
तयोर्द्वयोर्मुनिश्रेष्ठ संपन्नं किमतः परम् ।
पश्चाद्विपश्चितोस्तस्य रुद्धयोर्वै विपश्चितोः ॥ १ ॥
śrīrāma uvāca ,
tayordvayormuniśreṣṭha saṃpannaṃ kimataḥ param ,
paścādvipaścitostasya ruddhayorvai vipaścitoḥ 1
1. śrīrāmaḥ uvāca tayoḥ dvayoḥ muni-śreṣṭha sampannam kim ataḥ
param paścāt vipaścitoḥ tasya ruddhayoḥ vai vipaścitoḥ
1. śrīrāmaḥ uvāca muni-śreṣṭha ataḥ param paścāt tayoḥ
dvayoḥ tasya ruddhayoḥ vai vipaścitoḥ kim sampannam
1. Lord Rāma said: O best among sages (muni-śreṣṭha), what happened next, afterwards, concerning those two wise ones (vipaścit) who were obstructed?
श्रीवसिष्ठ उवाच ।
तयोरेकश्चिराभ्यस्तवासनाविवशीकृतः ।
भ्रमन्द्वीपेषु देहौघैस्तामेव पदवीं गतः ॥ २ ॥
śrīvasiṣṭha uvāca ,
tayorekaścirābhyastavāsanāvivaśīkṛtaḥ ,
bhramandvīpeṣu dehaughaistāmeva padavīṃ gataḥ 2
2. śrīvasiṣṭhaḥ uvāca tayoḥ ekaḥ cira-abhyasta-vāsanā-vivashīkṛtaḥ
bhraman dvīpeṣu deha-oghaiḥ tām eva padavīm gataḥ
2. śrīvasiṣṭhaḥ uvāca tayoḥ ekaḥ cira-abhyasta-vāsanā-vivashīkṛtaḥ
deha-oghaiḥ dvīpeṣu bhraman tām eva padavīm gataḥ
2. Lord Vasiṣṭha said: Of those two, one, overpowered by latent impressions (vāsanā) developed over a long period, wandered through regions with a multitude of bodies, and thus arrived at that very same path (saṃsāra).
तथैवावरणांस्त्यक्त्वा परमाकाशकोटरे ।
पश्यन्संसारलक्षाणि तथैवाद्यापि संस्थितः ॥ ३ ॥
tathaivāvaraṇāṃstyaktvā paramākāśakoṭare ,
paśyansaṃsāralakṣāṇi tathaivādyāpi saṃsthitaḥ 3
3. tathā eva āvaraṇān tyaktvā paramākāśakoṭare paśyan
saṃsāralakṣāṇi tathā eva adya api saṃsthitaḥ
3. saḥ (implied) tathā eva āvaraṇān tyaktvā paramākāśakoṭare
saṃsāralakṣāṇi paśyan tathā eva adya api saṃsthitaḥ
3. Having similarly cast off the veils within the core of the supreme space (ākāśa), he continues to perceive countless cycles of existence (saṃsāra), remaining established in that state even now.
तयोर्द्वितीयः स्वाभ्यस्तादादावासंगतेर्वशात् ।
त्यक्तवान्प्रभ्रमद्देहैरद्य शैले मृगः स्थितः ॥ ४ ॥
tayordvitīyaḥ svābhyastādādāvāsaṃgatervaśāt ,
tyaktavānprabhramaddehairadya śaile mṛgaḥ sthitaḥ 4
4. tayoḥ dvitīyaḥ svābhyastāt ādau āsaṅgateḥ vaśāt
tyaktavān prabhramat dehaiḥ adya śaile mṛgaḥ sthitaḥ
4. tayoḥ dvitīyaḥ ādau svābhyastāt āsaṅgateḥ vaśāt
prabhramat dehaiḥ tyaktavān adya śaile mṛgaḥ sthitaḥ
4. Of those two, the second one, due to the sway of attachment arising from his initial practice, abandoned his wandering bodies. Even today, he remains situated on the mountain as a deer.
श्रीराम उवाच ।
एकैव वासना ब्रह्मन्या चतुर्णां सदोदिता ।
नानातां सा कथं प्राप्ता हीनोत्तमफलप्रदाम् ॥ ५ ॥
śrīrāma uvāca ,
ekaiva vāsanā brahmanyā caturṇāṃ sadoditā ,
nānātāṃ sā kathaṃ prāptā hīnottamaphalapradām 5
5. śrīrāma uvāca ekā eva vāsanā brahman yā caturṇām sadā
uditā nānātām sā katham prāptā hīnotttamaphalapradām
5. śrīrāma uvāca brahman caturṇām sadā uditā yā ekā eva
vāsanā sā hīnotttamaphalapradām nānātām katham prāptā
5. Śrī Rāma asked: O Brahman, how did that single latent impression (vāsanā), which always arises from the four (categories), acquire such diversity as to yield inferior and superior results?
श्रीवसिष्ठ उवाच ।
स्वभ्यस्ता वासना जन्तोर्देशकालक्रियावशात् ।
तनुदार्ढ्यान्यतामेति घनदार्ढ्यैति नान्यताम् ॥ ६ ॥
śrīvasiṣṭha uvāca ,
svabhyastā vāsanā jantordeśakālakriyāvaśāt ,
tanudārḍhyānyatāmeti ghanadārḍhyaiti nānyatām 6
6. śrīvasiṣṭha uvāca svābhyastā vāsanā jantoḥ deśakālakriyāvaśāt
tanudārḍhyāt anyatām eti ghanadārḍhyāt na anyatām eti
6. śrīvasiṣṭha uvāca jantoḥ svābhyastā vāsanā deśakālakriyāvaśāt
tanudārḍhyāt anyatām eti ghanadārḍhyāt na anyatām eti
6. Śrī Vasiṣṭha said: A latent impression (vāsanā), thoroughly ingrained in a living being (jantu), acquires variation depending on place, time, and action, if its firmness is slight; but if its firmness is profound, it does not acquire variation.
देशकालक्रियाद्येतदेकता वासनैकता ।
तयोर्यदेव बलवत्तदेव जयति क्षणात् ॥ ७ ॥
deśakālakriyādyetadekatā vāsanaikatā ,
tayoryadeva balavattadeva jayati kṣaṇāt 7
7. deśakālakriyādyetadekatā vāsanāekatā tayoḥ
yat eva balavat tat eva jayati kṣaṇāt
7. deśakālakriyādyetadekatā vāsanāekatā tayoḥ
yat eva balavat tat eva kṣaṇāt jayati
7. This unity related to place, time, and action, as well as the unity of latent impressions (vāsanā). Whichever of these two is more powerful, that indeed prevails instantly.
एवं विभागेनैतेऽत्र चत्वारः समवस्थिताः ।
कृष्यन्ते द्वावविद्यार्थमन्यो मुक्तो मृगोऽपरः ॥ ८ ॥
evaṃ vibhāgenaite'tra catvāraḥ samavasthitāḥ ,
kṛṣyante dvāvavidyārthamanyo mukto mṛgo'paraḥ 8
8. evam vibhāgena ete atra catvāraḥ samavasthitāḥ
kṛṣyante dvau avidyārtham anyaḥ muktaḥ mṛgaḥ aparaḥ
8. evam vibhāgena atra ete catvāraḥ samavasthitāḥ dvau avidyārtham kṛṣyante,
anyaḥ muktaḥ,
aparaḥ mṛgaḥ
8. In this way, these four are established here through division. Two are drawn towards nescience (avidyā), one is liberated (mokṣa), and the remaining one is like a trapped animal.
नाद्यापि तैरविद्याया लब्धोऽन्तो भ्रान्तिबुद्धिभिः ।
अनन्तेयमविद्येयमज्ञानपरिबृंहिता ॥ ९ ॥
nādyāpi tairavidyāyā labdho'nto bhrāntibuddhibhiḥ ,
ananteyamavidyeyamajñānaparibṛṃhitā 9
9. na adyāpi taiḥ avidyāyā labdhaḥ antaḥ bhrāntibuddhibhiḥ
anantā iyam avidyā iyam ajñānaparibṛṃhitā
9. bhrāntibuddhibhiḥ taiḥ avidyāyā antaḥ adyāpi na
labdhaḥ iyam avidyā anantā iyam ajñānaparibṛṃhitā
9. Even now, those with deluded intellects have not found the end of spiritual ignorance (avidyā). This spiritual ignorance (avidyā) is truly endless; it is greatly augmented by the lack of true knowledge (ajñāna).
क्षिप्रेण शान्ता भवति विज्ञानालोक आगते ।
अमूलमेव गलति तिमिरश्रीरिवोदये ॥ १० ॥
kṣipreṇa śāntā bhavati vijñānāloka āgate ,
amūlameva galati timiraśrīrivodaye 10
10. kṣipreṇa śāntā bhavati vijñānāloke āgate
amūlam eva galati timiraśrīḥ iva udaye
10. (sā avidyā) kṣipreṇa śāntā bhavati,
vijñānāloke āgate (sati) amūlam eva galati,
udaye timiraśrīḥ iva
10. Spiritual ignorance (avidyā) quickly ceases when the light of profound knowledge (vijñāna) arises. It dissolves without any root, just as the very essence of darkness vanishes at sunrise.
कालेनान्यजगज्जातं शृणु वृत्तं विपश्चितः ।
तस्मिन्दूरतरे देशे कस्मिंश्चित्संसृतिभ्रमे ॥ ११ ॥
kālenānyajagajjātaṃ śṛṇu vṛttaṃ vipaścitaḥ ,
tasmindūratare deśe kasmiṃścitsaṃsṛtibhrame 11
11. kālena anya-jagat jātam śṛṇu vṛttam vipaścitaḥ
tasmin dūratare deśe kasmin cit saṃsṛti-bhrame
11. vipaścitaḥ vṛttam śṛṇu kālena tasmin dūratare deśe kasmin cit saṃsṛti-bhrame anya-jagat jātam (abhavat).
11. Listen to the account of a wise person: how, in the course of time, another world came into being in some very distant land, amidst the delusion of cyclic existence (saṃsāra).
क्वचिद्ब्रह्ममहाव्योम्नि कस्मिंश्चिद्दृश्यमण्डले ।
तस्य दृश्यात्मना प्राप्ते वस्तुतो ब्रह्मरूपिणि ॥ १२ ॥
kvacidbrahmamahāvyomni kasmiṃściddṛśyamaṇḍale ,
tasya dṛśyātmanā prāpte vastuto brahmarūpiṇi 12
12. kvacit brahma-mahā-vyomni kasmin cit dṛśya-maṇḍale
tasya dṛśya-ātmanā prāpte vastutaḥ brahma-rūpiṇi
12. kvacit brahma-mahā-vyomni kasmin cit dṛśya-maṇḍale (sthite) tasya (jātam anya-jagat) dṛśya-ātmanā prāpte (api) vastutaḥ brahma-rūpiṇi (vartate).
12. Somewhere, within the great expanse of the Absolute (brahman), in a particular visible realm, when that (world) was apprehended by its apparent self (ātman), it was in reality identical with (brahman).
स एकः शुभसंगत्या विदुषां मध्यमागतः ।
दृश्यं यथावद्विज्ञाय ब्रह्मतामलमागतः ॥ १३ ॥
sa ekaḥ śubhasaṃgatyā viduṣāṃ madhyamāgataḥ ,
dṛśyaṃ yathāvadvijñāya brahmatāmalamāgataḥ 13
13. saḥ ekaḥ śubha-saṅgatyā viduṣām madhyam āgataḥ
dṛśyam yathāvat vijñāya brahmatām alam āgataḥ
13. saḥ ekaḥ (vipaścit) śubha-saṅgatyā viduṣām madhyam āgataḥ.
(saḥ) dṛśyam yathāvat vijñāya alam brahmatām āgataḥ.
13. That wise individual, through good association, came into the company of learned persons. Having properly understood the visible world, he fully attained the state of the Absolute (brahman).
तत्रैवाशु परिज्ञानात्साऽविद्या स च देहकः ।
मृगतृष्णाम्ब्विवाशान्तिमागतौ रागतन्त्रितौ ॥ १४ ॥
tatraivāśu parijñānātsā'vidyā sa ca dehakaḥ ,
mṛgatṛṣṇāmbvivāśāntimāgatau rāgatantritau 14
14. tatra eva āśu parijñānāt sā avidyā saḥ ca dehakaḥ
mṛga-tṛṣṇā-ambu-iva aśāntim āgatau rāga-tantritau
14. tatra eva āśu parijñānāt sā avidyā ca saḥ dehakaḥ (ubhau) rāga-tantritau (santaḥ) mṛga-tṛṣṇā-ambu-iva aśāntim āgatau.
14. There itself, swiftly, through perfect knowledge (parijñāna), that ignorance and that body - both driven by attachment - met their end, much like water in a mirage.
इति ते सर्वमाख्यातं विपश्चिच्चेष्टितं स्फुटम् ।
अनन्तैवमविद्येयं ब्रह्मवत्तन्मयी यतः ॥ १५ ॥
iti te sarvamākhyātaṃ vipaścicceṣṭitaṃ sphuṭam ,
anantaivamavidyeyaṃ brahmavattanmayī yataḥ 15
15. iti te sarvam ākhyātam vipaścit ceṣṭitam sphuṭam
anantā evam avidyā iyam brahmavat tanmayī yataḥ
15. iti te sarvam sphuṭam vipaścit ceṣṭitam ākhyātam
iyam avidyā evam anantā yataḥ sā brahmavat tanmayī
15. Thus, all the clear activities of the wise have been explained to you. This ignorance (avidyā) is infinite in this way, and like Brahman, it is essentially constituted by that (Brahman) itself.
येन यत्रैव वर्षाणां लक्षलक्षाणि गम्यते ।
तत्र तत्र स्वभावेन चिता किमपि लक्ष्यते ॥ १६ ॥
yena yatraiva varṣāṇāṃ lakṣalakṣāṇi gamyate ,
tatra tatra svabhāvena citā kimapi lakṣyate 16
16. yena yatra eva varṣāṇām lakṣalakṣāṇi gamyate
tatra tatra svabhāvena citā kim api lakṣyate
16. yena yatra eva lakṣalakṣāṇi varṣāṇām gamyate
tatra tatra svabhāvena citā kim api lakṣyate
16. Whereby, even as millions upon millions of years are passed, there, by its intrinsic nature, something is perceived by consciousness (cit).
तदेवाश्वपरिज्ञातं मिथ्या विद्येति कथ्यते ।
परिज्ञातं तु तच्छान्तं तथा ब्रह्मेति कथ्यते ॥ १७ ॥
tadevāśvaparijñātaṃ mithyā vidyeti kathyate ,
parijñātaṃ tu tacchāntaṃ tathā brahmeti kathyate 17
17. tat eva aśvaparijñātam mithyā vidyā iti kathyate
parijñātam tu tat śāntam tathā brahma iti kathyate
17. tat eva aśvaparijñātam mithyā vidyā iti kathyate
tu tat parijñātam śāntam tathā brahma iti kathyate
17. That very thing, when superficially understood, is called false knowledge (mithyā vidyā). But that same thing, when perfectly understood, is called peaceful (śānta) and also Brahman.
भेदो न भेदस्तत्रायं भेदोऽयं यन्मयः किल ।
तद्ब्रह्मैव चिदाभासं चिद्रूपैव हि भिन्नता ॥ १८ ॥
bhedo na bhedastatrāyaṃ bhedo'yaṃ yanmayaḥ kila ,
tadbrahmaiva cidābhāsaṃ cidrūpaiva hi bhinnatā 18
18. bhedaḥ na bhedaḥ tatra ayam bhedaḥ ayam yatmayaḥ kila
tat brahma eva cidābhāsam citrūpā eva hi bhinnatā
18. tatra ayam bhedaḥ na bhedaḥ ayam bhedaḥ kila yatmayaḥ
tat brahma eva cidābhāsam hi bhinnatā citrūpā eva
18. This difference is not a real distinction within that (Brahman). Indeed, this very difference is constituted by that (Brahman) itself. That (which appears as difference) is verily Brahman, an appearance (ābhāsa) of consciousness (cit). Truly, difference itself is of the nature of consciousness (cit).
ब्रह्माण्डमण्डपस्यास्य भ्रमतेत्यविपश्चिता ।
लब्धो युगशतैरन्तो नाविद्याया विपश्चिता ॥ १९ ॥
brahmāṇḍamaṇḍapasyāsya bhramatetyavipaścitā ,
labdho yugaśatairanto nāvidyāyā vipaścitā 19
19. brahmāṇḍamaṇḍapasya asya bhramati iti avipaścitā
| labdhaḥ yugaśataiḥ antaḥ na avidyāyāḥ vipaścitā
19. avipaścitā asya brahmāṇḍamaṇḍapasya bhramati iti
vipaścitā yugaśataiḥ api avidyāyāḥ antaḥ na labdhaḥ
19. The ignorant wander within this pavilion of the cosmic egg (brahmāṇḍa). Yet, even for the wise, the limit of ignorance (avidyā) is not found even after hundreds of ages.
श्रीराम उवाच ।
स ब्रह्माण्डकपाटः किं न संप्राप्तो विपश्चिता ।
त्वयैतत्कथितं ब्रह्मन्न कथं वदतां वर ॥ २० ॥
śrīrāma uvāca ,
sa brahmāṇḍakapāṭaḥ kiṃ na saṃprāpto vipaścitā ,
tvayaitatkathitaṃ brahmanna kathaṃ vadatāṃ vara 20
20. śrīrāma uvāca | saḥ brahmāṇḍakapaṭaḥ kim na samprāptaḥ vipaścitā
| tvayā etat kathitam brahman na katham vadatām vara ||
20. śrīrāma uvāca brahman vadatām vara,
tvayā etat kathitam vipaścitā saḥ brahmāṇḍakapaṭaḥ kim na samprāptaḥ katham?
20. Śrī Rāma said: 'O Brahman (brahman), O best among speakers, you have stated this (in the previous verse). How is it that the wise (vipaścit) did not reach that door of the cosmic egg (brahmāṇḍa)?'
श्रीवसिष्ठ उवाच ।
जातेनैव विरिञ्चेन पुरा ब्रह्माण्डमण्डलम् ।
द्वाभ्यामधस्तादूर्ध्वात्स्वभुजाभ्यां प्रविदारितम् ॥ २१ ॥
śrīvasiṣṭha uvāca ,
jātenaiva viriñcena purā brahmāṇḍamaṇḍalam ,
dvābhyāmadhastādūrdhvātsvabhujābhyāṃ pravidāritam 21
21. śrīvasiṣṭha uvāca | jātena eva
viriñcena purā brahmāṇḍamaṇḍalam
| dvābhyām adhastāt ūrdhvāt
svabhujābhyām pravidāritam ||
21. śrīvasiṣṭha uvāca purā jātena eva viriñcena adhastāt ūrdhvāt
dvābhyām svabhujābhyām brahmāṇḍamaṇḍalam pravidāritam
21. Śrī Vasiṣṭha said: 'Formerly, as soon as he was born, the cosmic orb (brahmāṇḍa) was torn apart by Brahmā (Viriñca) himself with his two arms, from below and from above.'
भागस्तेनोर्ध्वतस्तस्मादतिदूरतरं गतः ।
अतो भागो गतोऽधस्तादतिदूरतरान्तरम् ॥ २२ ॥
bhāgastenordhvatastasmādatidūrataraṃ gataḥ ,
ato bhāgo gato'dhastādatidūratarāntaram 22
22. bhāgaḥ tena ūrdhvataḥ tasmāt atidūrataram gataḥ
| ataḥ bhāgaḥ gataḥ adhastāt atidūratarāntaram ||
22. tena bhāgaḥ tasmāt ūrdhvataḥ atidūrataram gataḥ
ataḥ bhāgaḥ adhastāt atidūratarāntaram gataḥ
22. By that act, one part (of the cosmic orb) went extremely far upwards from its original position. Consequently, the other part went to an extremely far distance below.
ताविवाश्रित्य तिष्ठन्ति जलाद्यावरणास्ततः ।
त एव च तदाधारा लम्बन्ते संस्थितास्तयोः ॥ २३ ॥
tāvivāśritya tiṣṭhanti jalādyāvaraṇāstataḥ ,
ta eva ca tadādhārā lambante saṃsthitāstayoḥ 23
23. tau iva āśritya tiṣṭhanti jalādyāvaraṇāḥ tataḥ
te eva ca tadādhārāḥ lambante saṃsthitāḥ tayoḥ
23. jalādyāvaraṇāḥ tataḥ tau iva āśritya tiṣṭhanti
te eva ca tadādhārāḥ tayoḥ saṃsthitāḥ lambante
23. The coverings, beginning with water, exist by relying on those two (cosmic halves). And indeed, those very coverings, having those two as their foundation, are suspended, established in them.
एतयोर्मध्यमाकाशं विदुरण्डकपाटयोः ।
अपारावारमानीलमिदमालक्ष्यते तु यत् ॥ २४ ॥
etayormadhyamākāśaṃ viduraṇḍakapāṭayoḥ ,
apārāvāramānīlamidamālakṣyate tu yat 24
24. etayoḥ madhyam ākāśam viduḥ aṇḍakapaṭayoḥ
apārāvāram ānīlam idam ālakṣyate tu yat
24. aṇḍakapaṭayoḥ etayoḥ madhyam ākāśam viduḥ
yat apārāvāram ānīlam idam tu ālakṣyate
24. The space between these two halves of the cosmic egg (aṇḍakapaṭa) is understood to be that boundless, bluish expanse which is perceived here.
जलाद्यावरणास्तत्र न लगन्ति न सन्ति च ।
तद्धि निर्मलमाशून्यमालानं कल्पक्लृप्तिभिः ॥ २५ ॥
jalādyāvaraṇāstatra na laganti na santi ca ,
taddhi nirmalamāśūnyamālānaṃ kalpaklṛptibhiḥ 25
25. jalādyāvaraṇāḥ tatra na laganti na santi ca
tat hi nirmalam āśūnyam ālānam kalpakl̥ptibhiḥ
25. jalādyāvaraṇāḥ tatra na laganti na santi ca
tat hi nirmalam āśūnyam ālānam kalpakl̥ptibhiḥ
25. The coverings, such as water, do not cling there, nor do they exist. For that space is indeed pure, void, and a firm anchor, unaffected by the formations of cosmic ages (kalpakl̥pti).
तेन मार्गेण यातोऽसौ विपश्चिदृक्षचक्रवत् ।
अविद्यायाः परीक्षार्थमामोक्षमतिदीक्षितः ॥ २६ ॥
tena mārgeṇa yāto'sau vipaścidṛkṣacakravat ,
avidyāyāḥ parīkṣārthamāmokṣamatidīkṣitaḥ 26
26. tena mārgeṇa yātaḥ asau vipaścit ṛkṣacakravat
avidyāyāḥ parīkṣārtham āmokṣam atidīkṣitaḥ
26. asau vipaścit avidyāyāḥ parīkṣārtham āmokṣam
atidīkṣitaḥ ṛkṣacakravat tena mārgeṇa yātaḥ
26. That wise person, having taken a vow (atidīkṣita) for achieving ultimate liberation (mokṣa), traveled along that path like the circle of stars, for the purpose of examining ignorance (avidyā).
ब्रह्मैवानन्तरूपेयमविद्या तन्मयी यतः ।
अतोऽस्ति साऽपरिज्ञाता परिज्ञाता न विद्यते ॥ २७ ॥
brahmaivānantarūpeyamavidyā tanmayī yataḥ ,
ato'sti sā'parijñātā parijñātā na vidyate 27
27. brahma eva anantarūpā iyam avidyā tanmayī yataḥ
ataḥ asti sā aparijñātā parijñātā na vidyate
27. iyam avidyā brahma eva anantarūpā tanmayī yataḥ
ataḥ sā aparijñātā asti parijñātā na vidyate
27. Indeed, this ignorance (avidyā) is Brahman itself, possessing infinite forms, because it is essentially constituted by Brahman. Therefore, it exists as unrecognized, but once it is truly known, it ceases to exist.
विपश्चित इति प्राप्य दूराद्दूरं परेऽम्बरे ।
जगद्रूपेष्वविद्याया भ्रमन्त्यन्येषु केषुचित् ॥ २८ ॥
vipaścita iti prāpya dūrāddūraṃ pare'mbare ,
jagadrūpeṣvavidyāyā bhramantyanyeṣu keṣucit 28
28. vipaścitaḥ iti prāpya dūrāt dūraṃ pare ambare
jagat-rūpeṣu avidyāyā bhramanti anyeṣu keṣucit
28. vipaścitaḥ pare ambare dūrāt dūraṃ prāpya
avidyāyā jagat-rūpeṣu anyeṣu keṣucit bhramanti
28. Even the wise, although having reached a state far beyond in the supreme expanse, still wander among certain other worldly forms, which are manifestations of ignorance (avidyā).
कश्चिन्मुक्तो मृगः कश्चित्कौचिदद्यापि तौ क्वचित् ।
भ्रमतः प्राक्तनानल्पसंस्कारविवशीकृतौ ॥ २९ ॥
kaścinmukto mṛgaḥ kaścitkaucidadyāpi tau kvacit ,
bhramataḥ prāktanānalpasaṃskāravivaśīkṛtau 29
29. kaścit muktaḥ mṛgaḥ kaścit kaucit adya api tau
kvacit bhramataḥ prāktanān-alpa-saṃskāra-vivaśīkṛtau
29. kaścit muktaḥ kaścit mṛgaḥ adya api tau kaucit
kvacit prāktanān-alpa-saṃskāra-vivaśīkṛtau bhramataḥ
29. One (of them) is liberated, another is a deer; these two, even today, still wander somewhere, made helpless by their numerous past impressions (saṃskāra).
श्रीराम उवाच ।
कीदृशेषु क्व दूरेषु ते जगत्सु विपश्चितः ।
भ्रमन्तीति मुने ब्रूहि मयि चेज्जायते कृपा ॥ ३० ॥
śrīrāma uvāca ,
kīdṛśeṣu kva dūreṣu te jagatsu vipaścitaḥ ,
bhramantīti mune brūhi mayi cejjāyate kṛpā 30
30. śrīrāma uvāca kīdṛśeṣu kva dūreṣu te jagatsu vipaścitaḥ
bhramanti iti mune brūhi mayi cet jāyate kṛpā
30. mune,
cet mayi kṛpā jāyate,
brūhi kīdṛśeṣu kva dūreṣu jagatsu te vipaścitaḥ bhramanti iti
30. Śrī Rāma said: O Sage (muni), if compassion arises in you (towards me), please tell me in what kind of distant worlds do those wise ones (vipaścit) wander?
कियत्यध्वनि संसारास्ते जाता येषु ते मुने ।
महदेतदिहाश्चर्यमस्माकं कथितं त्वया ॥ ३१ ॥
kiyatyadhvani saṃsārāste jātā yeṣu te mune ,
mahadetadihāścaryamasmākaṃ kathitaṃ tvayā 31
31. kiyati adhvani saṃsārāḥ te jātāḥ yeṣu te mune
mahat etat iha āścaryam asmākam kathitam tvayā
31. mune yeṣu te saṃsārāḥ kiyati adhvani jātāḥ
tvayā asmākam iha etat mahat āścaryam kathitam
31. O sage, how many cycles of worldly existence (saṃsāra) have occurred within them (those individuals)? You have indeed recounted a great wonder to us here.
श्रीवसिष्ठ उवाच ।
स्थितौ विपश्चितौ राम तावुभौ जगतोर्ययोः ।
तेऽस्माकं गोचरं याते जगती यत्नतोऽपि नो ॥ ३२ ॥
śrīvasiṣṭha uvāca ,
sthitau vipaścitau rāma tāvubhau jagatoryayoḥ ,
te'smākaṃ gocaraṃ yāte jagatī yatnato'pi no 32
32. śrīvasiṣṭhaḥ uvāca sthitau vipaścitau rāma tau ubhau
jagatoḥ yayoḥ te asmākam gocaram yāte jagatī yatnataḥ api no
32. śrīvasiṣṭhaḥ uvāca rāma yayoḥ jagatoḥ tau ubhau vipaścitau
sthitau te jagatī yatnataḥ api asmākam gocaram no yāte
32. Śrī Vasiṣṭha said: O Rāma, those two wise ones, established in their respective two worlds - those worlds do not come into our range of perception (gochara) even with great effort.
तृतीयो मृगतां यातो विपश्चिद्यत्र तिष्ठति ।
स कदाचित्ससंसारो गोचरे नोऽवतिष्ठते ॥ ३३ ॥
tṛtīyo mṛgatāṃ yāto vipaścidyatra tiṣṭhati ,
sa kadācitsasaṃsāro gocare no'vatiṣṭhate 33
33. tṛtīyaḥ mṛgatām yātaḥ vipaścit yatra tiṣṭhati
saḥ kadācit sasaṃsāraḥ gocare no avatiṣṭhate
33. tṛtīyaḥ vipaścit mṛgatām yātaḥ yatra sasaṃsāraḥ
tiṣṭhati saḥ kadācit no gocare avatiṣṭhate
33. The third wise one has transformed into a deer. The world of his existence (saṃsāra), where he dwells, never comes within our range of perception (gochara).
श्रीराम उवाच ।
विपश्चिन्मृगतां यातो यस्मिञ्जगति संस्थितः ।
तज्जगत्क्व महाबुद्धे यथावत्कथयेति मे ॥ ३४ ॥
śrīrāma uvāca ,
vipaścinmṛgatāṃ yāto yasmiñjagati saṃsthitaḥ ,
tajjagatkva mahābuddhe yathāvatkathayeti me 34
34. śrīrāmaḥ uvāca vipaścit mṛgatām yātaḥ yasmin jagati
saṃsthitaḥ tat jagat kva mahābuddhe yathāvat kathaya iti me
34. śrīrāmaḥ uvāca mahābuddhe yasmin jagati vipaścit mṛgatām
yātaḥ saṃsthitaḥ tat jagat kva me iti yathāvat kathaya
34. Śrī Rāma said: O great-minded one, tell me exactly where that world (jagat) is, in which the wise one who has become a deer is situated.
श्रीवसिष्ठ उवाच ।
दूराद्दूरतरं गत्वा परब्रह्ममहाम्बरे ।
मृगो विपश्चिज्जगति स यस्मिंस्तज्जगच्छणु ॥ ३५ ॥
śrīvasiṣṭha uvāca ,
dūrāddūrataraṃ gatvā parabrahmamahāmbare ,
mṛgo vipaścijjagati sa yasmiṃstajjagacchaṇu 35
35. śrī vasiṣṭha uvāca dūrāt dūrataram gatvā parabrahma
mahāambare mṛgaḥ vipaścit jagati saḥ yasmin tat jagat śṛṇu
35. śrī vasiṣṭha uvāca he vipaścit śṛṇu saḥ mṛgaḥ yasmin jagati
tat jagat dūrāt dūrataram gatvā parabrahma mahāambare
35. Śrī Vasiṣṭha said: O discerning one (vipaścit), listen! That world, in which that individual consciousness (mṛga) exists, is perceived as having gone farther and farther into the vast expanse (mahāambara) of the supreme (brahman).
तदिदं विद्धि त्रिजगदिहासौ संस्थितो मृगः ।
इदं तत्परमाकाशं दूरदूरे जगत्स्थितम् ॥ ३६ ॥
tadidaṃ viddhi trijagadihāsau saṃsthito mṛgaḥ ,
idaṃ tatparamākāśaṃ dūradūre jagatsthitam 36
36. tat idam viddhi trijagat iha asau saṃsthitaḥ
mṛgaḥ idam tat paramākāśam dūra dūre jagat sthitam
36. viddhi idam trijagat asau mṛgaḥ iha saṃsthitaḥ
idam jagat dūra dūre sthitam tat paramākāśam
36. Śrī Vasiṣṭha said: Know this: that individual consciousness (mṛga) is situated here within this entire three-world universe. This world, which appears to be situated far, far away, is truly that supreme space (paramākāśa).
श्रीराम उवाच ।
विपश्चिदस्मादेवासौ जगतस्तां गतिं गतः ।
इहैवाद्य मृगो जातः कथमेतत्समञ्जसम् ॥ ३७ ॥
śrīrāma uvāca ,
vipaścidasmādevāsau jagatastāṃ gatiṃ gataḥ ,
ihaivādya mṛgo jātaḥ kathametatsamañjasam 37
37. śrī rāma uvāca vipaścit asmāt eva asau jagataḥ tām gatim
gataḥ iha eva adya mṛgaḥ jātaḥ katham etat samañjasam
37. śrī rāma uvāca he vipaścit asau mṛgaḥ asmāt jagataḥ eva tām
gatim gataḥ adya mṛgaḥ iha eva jātaḥ etat katham samañjasam
37. Śrī Rāma said: O discerning one (vipaścit), that individual consciousness (mṛga) has certainly attained that state from this very world. How, then, is it consistent that the individual consciousness is born right here and now?
श्रीवसिष्ठ उवाच ।
अवयवानवयवी नित्यं वेत्ति यथाखिलान् ।
तथा सर्वानहं वेद्मि ब्रह्मण्यात्मन्यवस्थितान् ॥ ३८ ॥
śrīvasiṣṭha uvāca ,
avayavānavayavī nityaṃ vetti yathākhilān ,
tathā sarvānahaṃ vedmi brahmaṇyātmanyavasthitān 38
38. śrī vasiṣṭha uvāca avayavān avayavī nityam vetti yathā
akhilān tathā sarvān aham vedmi brahmaṇi ātmani avasthitān
38. śrī vasiṣṭha uvāca yathā avayavī nityam akhilān avayavān
vetti tathā aham sarvān brahmaṇi ātmani avasthitān vedmi
38. Śrī Vasiṣṭha said: Just as a complete entity (avayavī) always knows all its components (avayavā), so also do I know all beings that are situated within the ultimate reality (brahman) and within the (universal) Self (ātman).
अनिष्ठितान्ससंहारान्नानाकारांस्तु तान्बहून् ।
मिथः प्रोतान्मिथोदृश्यान्स्वरूपानिव पार्थिवान् ॥ ३९ ॥
aniṣṭhitānsasaṃhārānnānākārāṃstu tānbahūn ,
mithaḥ protānmithodṛśyānsvarūpāniva pārthivān 39
39. aniṣṭhitān saṃsahārān nānākārān tu tān bahūn
mithaḥ protān mithaḥ dṛśyān svarūpān iva pārthivān
39. tān bahūn nānākārān aniṣṭhitān saṃsahārān mithaḥ
protān mithaḥ dṛśyān svarūpān iva pārthivān tu
39. Those many, incomplete manifestations (saṃsahāra) of various forms, mutually interwoven and mutually visible, appear just like earthly beings in their own forms.
तत्र कस्मिंश्चिदन्यस्मिन्मार्गेऽस्मिन्निव तिष्ठति ।
यद्वृत्तं कथितं राम तदेतद्भवते मया ॥ ४० ॥
tatra kasmiṃścidanyasminmārge'sminniva tiṣṭhati ,
yadvṛttaṃ kathitaṃ rāma tadetadbhavate mayā 40
40. tatra kasmin cit anyasmin mārge asmin iva tiṣṭhati
yat vṛttam kathitam rāma tat etat bhavate mayā
40. rāma,
mayā bhavate yat kasmin cit anyasmin mārge asmin iva tiṣṭhati vṛttam kathitam,
tat etat
40. O Rama, that which occurred, existing in some other realm or path just as it does in this one, that story (vṛtta) has been told by me to you.
विपश्चितोऽन्यसंसारे देहैर्भ्रान्ता दिगन्तरान् ।
ताननन्ताम्बरे व्योम्नि तावत्कालमखिन्नधीः ॥ ४१ ॥
vipaścito'nyasaṃsāre dehairbhrāntā digantarān ,
tānanantāmbare vyomni tāvatkālamakhinnadhīḥ 41
41. vipaścitaḥ anyasaṃsāre dehaiḥ bhrāntāḥ digantarān
tān ananta ambare vyomni tāvat kālam akhinna dhīḥ
41. vipaścitaḥ anyasaṃsāre dehaiḥ digantarān bhrāntāḥ tān ananta ambare vyomni tāvat kālam,
akhinna dhīḥ
41. The wise ones, through various bodies, have wandered through different cycles of existence (saṃsāra), across all directions, within the infinite sky and space, for such a long time, yet their intellect (dhī) remains unwearied.
इहैव हरिणा जातः कस्मिंश्चिद्गिरिकन्दरे ।
काकतालीययोगेन भ्रान्त्वा भूरिजगद्भ्रमम् ॥ ४२ ॥
ihaiva hariṇā jātaḥ kasmiṃścidgirikandare ,
kākatālīyayogena bhrāntvā bhūrijagadbhramam 42
42. iha eva hariṇā jātaḥ kasmin cit girikandare
kākatālīya yogena bhrāntvā bhūri jagat bhramam
42. iha eva kasmin cit girikandare hariṇā jātaḥ,
kākatālīya yogena bhūri jagat bhramam bhrāntvā
42. Born right here by Hari in some mountain cave, one, by a mere chance occurrence (yoga), wandered through the great illusion (māyā) of the world (jagat).
स जगन्ति भ्रमन्दूरे यस्मिन्सर्गे मृगः स्थितः ।
ससर्गोऽयमिति व्योम्नि काकतालीयवत्स्थितम् ॥ ४३ ॥
sa jaganti bhramandūre yasminsarge mṛgaḥ sthitaḥ ,
sasargo'yamiti vyomni kākatālīyavatsthitam 43
43. saḥ jaganti bhraman dūre yasmin sarge mṛgaḥ sthitaḥ
| saḥ sargaḥ ayam iti vyomni kākatālīyavat sthitam ||
43. saḥ bhraman dūre jaganti yasmin sarge mṛgaḥ sthitaḥ
saḥ sargaḥ ayam iti vyomni kākatālīyavat sthitam
43. That [being, represented by the] deer, wandering through distant worlds, is situated in a particular creation (sarga). The perception, 'this is that same creation (sarga),' arises in the mind (vyoman) as if by a fortuitous accident (kākatālīyavat).
श्रीराम उवाच ।
एवं चेत्तद्वद ब्रह्मन्कस्यां ककुभि मण्डले ।
कस्मिन्कस्मिंश्च शैलेऽसौ वने कस्मिन्मृगः स्थितः ॥ ४४ ॥
śrīrāma uvāca ,
evaṃ cettadvada brahmankasyāṃ kakubhi maṇḍale ,
kasminkasmiṃśca śaile'sau vane kasminmṛgaḥ sthitaḥ 44
44. śrīrāmaḥ uvāca | evam cet tat
vada brahman kasyām kakubhi maṇḍale
| kasmin kasmin ca śaile asau
vane kasmin mṛgaḥ sthitaḥ ||
44. śrīrāmaḥ uvāca he brahman evam
cet tat vada asau mṛgaḥ kasyām
kakubhi kasmin maṇḍale ca kasmin
kasmin śaile kasmin vane sthitaḥ
44. Śrī Rāma said: "If it is so, then tell me, O Brāhmaṇa (brahman), in which direction, in which region, and in which specific mountain or which forest that deer (mṛga) is situated?"
किं करोति कथं दूर्वाश्चर्वयत्युर्वरास्पदः ।
जातिं तां जरठज्ञानी कदोदारां स्मरिष्यति ॥ ४५ ॥
kiṃ karoti kathaṃ dūrvāścarvayatyurvarāspadaḥ ,
jātiṃ tāṃ jaraṭhajñānī kadodārāṃ smariṣyati 45
45. kim karoti katham dūrvāḥ carvvayati urvarāspadaḥ
| jātim tām jaraṭhajñānī kadā udārām smariṣyati ||
45. kim karoti katham urvarāspadaḥ dūrvāḥ carvvayati
jaraṭhajñānī tām udārām jātim kadā smariṣyati
45. What does it do? How does it, residing in a fertile place, chew Dūrvā grass? When will that one, who is wise from long experience, remember its noble previous birth (jāti) or state?
श्रीवसिष्ठ उवाच ।
योऽसौ त्रिगर्तनाथेन दत्तः क्रीडामृगस्तव ।
स्थितः क्रीडामृगागारे विद्धि तं त्वं विपश्चितम् ॥ ४६ ॥
śrīvasiṣṭha uvāca ,
yo'sau trigartanāthena dattaḥ krīḍāmṛgastava ,
sthitaḥ krīḍāmṛgāgāre viddhi taṃ tvaṃ vipaścitam 46
46. śrīvasiṣṭhaḥ uvāca | yaḥ asau
trigartanāthena dattaḥ krīḍāmṛgaḥ
tava | sthitaḥ krīḍāmṛgāgāre
viddhi tam tvam vipaścitam ||
46. śrīvasiṣṭhaḥ uvāca tvam tam vipaścitam viddhi yaḥ asau
krīḍāmṛgaḥ trigartanāthena tava dattaḥ krīḍāmṛgāgāre sthitaḥ
46. Śrī Vasiṣṭha said: "That play-deer (kṛḍāmṛga) which was given to you by the lord of Trigarta and is now situated in the pet-deer's enclosure - understand that one to be the wise person (vipaścit)!"
श्रीवाल्मीकिरुवाच ।
श्रुत्वेति राघवस्तस्यां सभायां विस्मयान्वितः ।
बालकान्मृगमानेतुं प्रेषयामास भूरिशः ॥ ४७ ॥
śrīvālmīkiruvāca ,
śrutveti rāghavastasyāṃ sabhāyāṃ vismayānvitaḥ ,
bālakānmṛgamānetuṃ preṣayāmāsa bhūriśaḥ 47
47. śrīvālmīkiḥ uvāca śrutvā iti rāghavaḥ tasyām sabhāyām
vismayānvitaḥ bālakān mṛgam ānetum preṣayāmāsa bhūriśaḥ
47. śrīvālmīkiḥ uvāca iti śrutvā tasyām sabhāyām vismayānvitaḥ
rāghavaḥ mṛgam ānetum bālakān bhūriśaḥ preṣayāmāsa
47. Śrī Vālmīki said: Having heard this, Rāghava (Rāma), filled with wonder in that assembly, sent many children to bring the deer.
अथानीतो मृगो मुग्धः सभां स्फारां विवेश सः ।
सर्वैः सभ्यगणैर्दृष्टः पुष्टिमांस्तुष्टिमानपि ॥ ४८ ॥
athānīto mṛgo mugdhaḥ sabhāṃ sphārāṃ viveśa saḥ ,
sarvaiḥ sabhyagaṇairdṛṣṭaḥ puṣṭimāṃstuṣṭimānapi 48
48. atha ānītaḥ mṛgaḥ mugdhaḥ sabhām sphārām viveśa saḥ
sarvaiḥ sabhyagaṇaiḥ dṛṣṭaḥ puṣṭimān tuṣṭimān api
48. atha ānītaḥ mugdhaḥ saḥ mṛgaḥ sphārām sabhām viveśa
sarvaiḥ sabhyagaṇaiḥ dṛṣṭaḥ puṣṭimān api tuṣṭimān
48. Then, that charmingly innocent deer, having been brought, entered the grand assembly. All the members of the assembly saw it; it was well-nourished and appeared content.
ताराबिन्दुयुतं देहबिन्दुभिः खं विडम्बयन् ।
दृष्टिपातोत्पलासारैः सुन्दरीः परितर्जयन् ॥ ४९ ॥
tārābinduyutaṃ dehabindubhiḥ khaṃ viḍambayan ,
dṛṣṭipātotpalāsāraiḥ sundarīḥ paritarjayan 49
49. tārābinduyutam dehabindubhiḥ kham viḍambayan
dṛṣṭipātotpalāsāraiḥ sundarīḥ paritarjayan
49. tārābinduyutam dehabindubhiḥ kham viḍambayan
dṛṣṭipātotpalāsāraiḥ sundarīḥ paritarjayan
49. (The deer entered,) imitating the sky with the star-like spots on its body, and startling the beautiful women with its showers of lotus-like glances.
आदृतानादृतसभैर्नीला मरकतत्विषः ।
धावंस्तृणेच्छया लोलं मुग्धैश्चकितवीक्षितैः ॥ ५० ॥
ādṛtānādṛtasabhairnīlā marakatatviṣaḥ ,
dhāvaṃstṛṇecchayā lolaṃ mugdhaiścakitavīkṣitaiḥ 50
50. ādṛta anādṛta sabhaiḥ nīlā marakatatviṣaḥ dhāvan
tṛṇecchayā lolam mugdhaiḥ cakita-vīkṣitaiḥ
50. nīlā marakatatviṣaḥ dhāvan tṛṇecchayā lolam
ādṛta anādṛta sabhaiḥ mugdhaiḥ cakita-vīkṣitaiḥ
50. With a dark-blue, emerald-like luster, it ran restlessly, desiring grass, observed by assembly members with mixed regard (some reverent, some indifferent), and by bewildered onlookers with startled glances.
उत्कर्णोन्नयनोद्ग्रीवं क्षणभङ्गावलस्थितैः ।
उत्कर्णनयनोद्ग्रीवैः सभ्यानाकुलयञ्जवैः ॥ ५१ ॥
utkarṇonnayanodgrīvaṃ kṣaṇabhaṅgāvalasthitaiḥ ,
utkarṇanayanodgrīvaiḥ sabhyānākulayañjavaiḥ 51
51. utkarṇonnayanodgrīvam kṣaṇabhaṅgāvalasthitaiḥ
utkarṇanayanodgrīvaiḥ sabhyān ākulayan javaiḥ
51. mṛgaḥ utkarṇonnayanodgrīvam kṣaṇabhaṅgāvalasthitaiḥ
utkarṇanayanodgrīvaiḥ javaiḥ sabhyān ākulayan
51. With its ears pricked, eyes raised, and neck stretched, and through its momentarily shifting stances, it agitated the assembly members with swift movements, which were themselves characterized by pricked-up ears, raised eyes, and an outstretched neck.
मृगमालोक्य तं लोकाः सराजमुनिमन्त्रिणः ।
अनन्ता बत मायेति चिरमासन्स्मयाकुलाः ॥ ५२ ॥
mṛgamālokya taṃ lokāḥ sarājamunimantriṇaḥ ,
anantā bata māyeti ciramāsansmayākulāḥ 52
52. mṛgam ālokya tam lokāḥ sarājamunimantriṇaḥ
anantā bata māyā iti ciram āsan smayākulāḥ
52. lokāḥ sarājamunimantriṇaḥ tam mṛgam ālokya
"bata anantā māyā" iti ciram smayākulāḥ āsan
52. Having seen that deer, the people - including kings, sages, and ministers - exclaimed, 'Oh, what an infinite illusion (māyā) this is!' and remained bewildered by wonder for a long time.
आश्चर्यचर्वणसुविस्मितसर्वलोका सर्वावलोकनघनोत्पलवर्षकृष्णम् ।
रत्नांशुजालकचितं मृगमीक्षमाणा सासीत्सभा कमलिनी लिपिनिर्मितेव ॥ ५३ ॥
āścaryacarvaṇasuvismitasarvalokā sarvāvalokanaghanotpalavarṣakṛṣṇam ,
ratnāṃśujālakacitaṃ mṛgamīkṣamāṇā sāsītsabhā kamalinī lipinirmiteva 53
53. āścaryacarvaṇasuvismitasarvalokā
sarvāvalokanaghanotpalavarṣakṛṣṇam
ratnāṃśujālakacitam mṛgam īkṣamāṇā sā
āsīt sabhā kamalinī lipinirmitā iva
53. sā sabhā āścaryacarvaṇasuvismitasarvalokā
sarvāvalokanaghanotpalavarṣakṛṣṇam
ratnāṃśujālakacitam mṛgam
īkṣamāṇā lipinirmitā kamalinī iva āsīt
53. That assembly (sabhā), with all its people greatly astonished and relishing the wonder, as it gazed at the deer - which was dark like a dense shower of blue lotuses for all beholders, and adorned with a network of jewel-rays - became like a lotus pond brought to life in a painting.

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)

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) (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 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 (current chapter) 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