Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-150

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
मुनिरुवाच ।
एवंप्रकारया युक्त्या तेनायं मुनिना तदा ।
तथाहं बोधितो येन गतो विदितवेद्यताम् ॥ १ ॥
muniruvāca ,
evaṃprakārayā yuktyā tenāyaṃ muninā tadā ,
tathāhaṃ bodhito yena gato viditavedyatām 1
1. muniḥ uvāca evaṃprakārayā yuktyā tena ayam muninā
tadā tathā aham bodhitaḥ yena gataḥ viditavedyatām
1. muniḥ uvāca.
tadā tena muninā evaṃprakārayā yuktyā ayam aham tathā bodhitaḥ yena gataḥ viditavedyatām.
1. The sage said: By such reasoning, I was then instructed by that sage, through which I attained the state of knowing what is to be known.
ततोऽसौ न मया त्यक्तश्चिरप्रार्थनया तया ।
अवसत्तेन तत्रासौ मृतस्यापि तथैव च ॥ २ ॥
tato'sau na mayā tyaktaściraprārthanayā tayā ,
avasattena tatrāsau mṛtasyāpi tathaiva ca 2
2. tataḥ asau na mayā tyaktaḥ ciraprārthanayā tayā
avasattena tatra asau mṛtasya api tatha eva ca
2. tataḥ mayā asau ciraprārthanayā tayā na tyaktaḥ.
ca asau tatra avasattena mṛtasya api tatha eva.
2. Therefore, I did not abandon him (my teacher), due to that earnest and long-held prayer. And there, he remained steadfastly even with one who was despondent, indeed, just as he would with one who was as good as dead.
येनैतन्मुनिना प्रोक्तमिन्दूदयशुभं वचः ।
सोऽयं पश्य मुनिश्रेष्ठस्तव पार्श्वे व्यवस्थितः ॥ ३ ॥
yenaitanmuninā proktamindūdayaśubhaṃ vacaḥ ,
so'yaṃ paśya muniśreṣṭhastava pārśve vyavasthitaḥ 3
3. yena etat muninā proktam indūdayaśubham vacaḥ saḥ
ayam paśya muniśreṣṭha tava pārśve vyavasthitaḥ
3. muniśreṣṭha,
paśya! yena muninā etat indūdayaśubham vacaḥ proktam,
saḥ ayam tava pārśve vyavasthitaḥ.
3. O best of sages, behold! That very sage by whom this speech, auspicious like the rising moon, was uttered, he is standing right here beside you.
अनेनोक्तमनुक्तेन ममैतन्मोहघातिना ।
दृश्यपूर्वापरज्ञेन यज्ञेनेवात्तमूर्तिना ॥ ४ ॥
anenoktamanuktena mamaitanmohaghātinā ,
dṛśyapūrvāparajñena yajñenevāttamūrtinā 4
4. anena uktam anuktena mama etat mohaghātinā
dṛśyapūrvāparajñena yajñena iva uttamūrtinā
4. mama mohaghātinā dṛśyapūrvāparajñena
uttamūrtinā yajñena iva anena uktam anuktena
4. By this (teaching) of mine, which dispels delusion, containing both spoken and unspoken aspects, and which, like a perfect Vedic ritual (yajña), comprehends all visible things, past and future.
अग्निरुवाच ।
तदाकर्ण्य वचस्तस्य मुनेर्व्याधोऽभवत्तदा ।
प्रत्यक्षः स्वप्नसर्गः किमिति खिन्न इव स्मयात् ॥ ५ ॥
agniruvāca ,
tadākarṇya vacastasya munervyādho'bhavattadā ,
pratyakṣaḥ svapnasargaḥ kimiti khinna iva smayāt 5
5. agniḥ uvāca tadākarṇya vacaḥ tasya muneḥ vyādhaḥ abhavat
tadā pratyakṣaḥ svapnasargaḥ kim iti khinnaḥ iva smayāt
5. agniḥ uvāca tasya muneḥ vacaḥ tadākarṇya vyādhaḥ tadā
pratyakṣaḥ svapnasargaḥ kim iti smayāt khinnaḥ iva abhavat
5. Agni said: Having heard those words of the sage, the hunter then became, as if distressed by astonishment, thinking: 'What is this manifest dream-world?'
दूरदेशगतैर्दृष्टस्थिरसौदामनीधिया ।
द्रवत्कनकनिष्यन्दकुट्टिमं व्योम दर्शयन् ॥ ६ ॥
dūradeśagatairdṛṣṭasthirasaudāmanīdhiyā ,
dravatkanakaniṣyandakuṭṭimaṃ vyoma darśayan 6
6. dūradeśagataiḥ dṛṣṭasthirasau-dāmanīdhiyā
dravatkanakaniṣyandakuṭṭimam vyoma darśayan
6. darśayan vyoma dravatkanakaniṣyandakuṭṭimam
dūradeśagataiḥ dṛṣṭasthirasau-dāmanīdhiyā
6. Presenting the sky (vyoma) as a pavement of flowing molten gold (dravatkanakaniṣyandakuṭṭimaṃ), thus making those who had gone to distant lands (dūradeśagataiḥ) perceive it as a vision of unwavering lightning (dṛṣṭasthirasau-dāmanīdhiyā).
यत्स्वप्नकथितस्येयं जाग्रत्प्रत्यक्षतोच्यते ।
लभ्यतेऽपि च तन्नाम वेद चित्रमिदं मुने ॥ ७ ॥
yatsvapnakathitasyeyaṃ jāgratpratyakṣatocyate ,
labhyate'pi ca tannāma veda citramidaṃ mune 7
7. yat svapnakathitasya iyam jāgrat pratyakṣatā ucyate
labhyate api ca tat nāma veda citram idam mune
7. mune yat svapnakathitasya iyam jāgrat pratyakṣatā ucyate,
ca tat nāma api labhyate,
idam citram veda
7. That what was said in the dream, its direct manifestation is observed in the waking state; and also, that (very) name is found. Indeed, this is wondrous, O sage!
कथमेष महान्स्वप्नपुरुषः स मुनीश्वर ।
जाग्रत्यपि स्थिरीभूतो भूतो बालमतेरिव ॥ ८ ॥
kathameṣa mahānsvapnapuruṣaḥ sa munīśvara ,
jāgratyapi sthirībhūto bhūto bālamateriva 8
8. katham eṣaḥ mahān svapnapurūṣaḥ saḥ munīśvara
jāgrati api sthirībhūtaḥ bhūtaḥ bālamateḥ iva
8. munīśvara katham eṣaḥ saḥ mahān svapnapurūṣaḥ
jāgrati api sthirībhūtaḥ bhūtaḥ bālamateḥ iva?
8. O lord of sages, how has this great dream-person (puruṣa), that one, become so firmly established even in the waking state, appearing as real as if to a childish mind?
एवमाश्चर्यमाख्यानमुच्यतां मे यथाक्रमम् ।
कुतः कस्य किमेतद्वा परमो हि स विस्मयः ॥ ९ ॥
evamāścaryamākhyānamucyatāṃ me yathākramam ,
kutaḥ kasya kimetadvā paramo hi sa vismayaḥ 9
9. evam āścaryam ākhyānam ucyatām me yathākramam
kutaḥ kasya kim etat vā paramaḥ hi saḥ vismayaḥ
9. evam āścaryam ākhyānam me yathākramam ucyatām
kutaḥ kasya vā kim etat saḥ hi paramaḥ vismayaḥ
9. Therefore, let this astonishing narrative be recounted to me in due order. From where does this originate, to whom does it belong, or what exactly is this? Indeed, that is the supreme wonder.
मुनिरुवाच ।
ततः श्रृणु महाभाग वृत्तं चित्रं किमत्र मे ।
कथयामि समासेन सहसा मां कुरु त्वराम् ॥ १० ॥
muniruvāca ,
tataḥ śrṛṇu mahābhāga vṛttaṃ citraṃ kimatra me ,
kathayāmi samāsena sahasā māṃ kuru tvarām 10
10. muniḥ uvāca tataḥ śṛṇu mahābhāga vṛttam citram kim
atra me kathayāmi samāsena sahasā mām kuru tvarām
10. muniḥ uvāca tataḥ mahābhāga śṛṇu vṛttam citram kim
atra me kathayāmi samāsena sahasā mām tvarām kuru
10. The sage said: 'Therefore, listen, O blessed one, to this wondrous event. What (more is there to say or consider) here for me? I shall narrate it concisely. Therefore, quickly urge me on!'
अनेनैतत्तदा तत्र वर्णितं बोधनाय मे ।
बुधोऽहमभवं चाशु महतोऽस्य तया गिरा ॥ ११ ॥
anenaitattadā tatra varṇitaṃ bodhanāya me ,
budho'hamabhavaṃ cāśu mahato'sya tayā girā 11
11. anena etat tadā tatra varṇitam bodhanāya me
budhaḥ aham abhavam ca āśu mahataḥ asya tayā girā
11. anena etat tadā tatra me bodhanāya varṇitam ca
aham āśu asya mahataḥ tayā girā budhaḥ abhavam
11. Thus, that (story) was then recounted there by this (sage) for my enlightenment. And I swiftly became enlightened by that great speech of this (sage).
तत एतद्गिरा पूर्वः स्वस्वभावः स्मृतो मया ।
अवदातोऽवदातेन नभसेव तपात्यये ॥ १२ ॥
tata etadgirā pūrvaḥ svasvabhāvaḥ smṛto mayā ,
avadāto'vadātena nabhaseva tapātyaye 12
12. tataḥ etat girā pūrvaḥ svasvabhāvaḥ smṛtaḥ
mayā avadātaḥ avadātena nabhasā iva tapātyaye
12. tataḥ etat girā mayā pūrvaḥ avadātaḥ svasvabhāvaḥ
smṛtaḥ avadātena nabhasā iva tapātyaye
12. Then, by this speech, my own intrinsic nature (dharma), which is pristine, was remembered by me, just as (the atmosphere is made) clear by the pristine sky at the end of the hot season.
अहो नु सोऽहमभवं मुनिरित्युदिताशयम् ।
अहमासं हृदा स्फीतात्स्नातोऽवस्थितविस्मयात् ॥ १३ ॥
aho nu so'hamabhavaṃ munirityuditāśayam ,
ahamāsaṃ hṛdā sphītātsnāto'vasthitavismayāt 13
13. aho nu saḥ aham abhavam muniḥ iti udita-āśayam
aham āsam hṛdā sphītāt snātaḥ avasthita-vismayāt
13. aho nu saḥ aham muniḥ abhavam iti udita-āśayam
aham avasthita-vismayāt sphītāt hṛdā snātaḥ āsam
13. Oh, indeed! "I became that sage" – this thought arose in me. My heart was (as if) bathed, expanded by a deep, settled wonder.
इमां भोगास्थयावस्थां प्राप्तोऽस्म्यज्ञ इवाध्वगः ।
धावञ्छ्रमार्तिरम्ब्वर्थी व्यर्थया मृगतृष्णया ॥ १४ ॥
imāṃ bhogāsthayāvasthāṃ prāpto'smyajña ivādhvagaḥ ,
dhāvañchramārtirambvarthī vyarthayā mṛgatṛṣṇayā 14
14. imām bhoga-āsthaya avasthām prāptaḥ asmi ajñaḥ iva adhvagḥ
dhāvan śrama-ārtiḥ ambu-arthī vyarthayā mṛga-tṛṣṇayā
14. ajñaḥ adhvagḥ iva śrama-ārtiḥ ambu-arthī vyarthayā
mṛga-tṛṣṇayā dhāvan imām avasthām bhoga-āsthaya prāptaḥ asmi
14. I have reached this state due to my attachment to worldly enjoyments (bhoga), just like an ignorant traveler, afflicted by fatigue and seeking water, runs after a futile mirage (mṛgatṛṣṇā).
कष्टं दृश्योपलम्भेन भ्रान्तिमात्रात्मना सता ।
बालो वेतालकेनेव प्राज्ञोऽपि च्छलितो ह्यहो ॥ १५ ॥
kaṣṭaṃ dṛśyopalambhena bhrāntimātrātmanā satā ,
bālo vetālakeneva prājño'pi cchalito hyaho 15
15. kaṣṭam dṛśya-upalambhena bhrānti-mātra-ātmanā satā
bālaḥ vetālaken iva prājñaḥ api cchalitaḥ hi aho
15. aho kaṣṭam bhrānti-mātra-ātmanā satā dṛśya-upalambhena
prājñaḥ api bālaḥ vetālaken iva hi cchalitaḥ
15. Alas, how distressing! Even a wise person is indeed deluded by the perception of the visible world (dṛśya), which is in essence merely an illusion (bhrānti), just as a child is tricked by a goblin.
अहो नु चित्रमेतेन मिथ्याज्ञानेन वल्गता ।
नीतः सर्वार्थशून्येन पदवीं कामिमामहम् ॥ १६ ॥
aho nu citrametena mithyājñānena valgatā ,
nītaḥ sarvārthaśūnyena padavīṃ kāmimāmaham 16
16. aho nu citram etena mithyā-jñānena valgatā
nītaḥ sarva-artha-śūnyena padavīm kāmimām aham
16. aho nu citram etena valgatā sarva-artha-śūnyena
mithyā-jñānena aham kāmimām padavīm nītaḥ
16. Oh, indeed, how astonishing! I have been led to this desired state by this false knowledge (mithyā-jñāna), which parades itself and is devoid of all true purpose.
अथवा यः सोऽहमपि भ्रान्तिमात्रं न सन्मयः ।
तथापि चित्रशतता यन्नामासद्विडम्ब्यते ॥ १७ ॥
athavā yaḥ so'hamapi bhrāntimātraṃ na sanmayaḥ ,
tathāpi citraśatatā yannāmāsadviḍambyate 17
17. athavā yaḥ saḥ aham api bhrāntimātram na sanmayaḥ
tathāpi citraśatatā yat nāma asat viḍambyate
17. athavā yaḥ saḥ aham api bhrāntimātram na sanmayaḥ
tathāpi yat asat nāma viḍambyate citraśatatā
17. Or, even this 'I' (aham), which is identified as such, is merely an illusion, not truly existent. Nevertheless, it is a great wonder how what is unreal (asat) is indeed manifested by name.
नाहमस्मि न चैवेयमिदं नायमपि भ्रमः ।
चित्रं सर्वमिदं मिथ्या सर्वं च सदिव स्थितम् ॥ १८ ॥
nāhamasmi na caiveyamidaṃ nāyamapi bhramaḥ ,
citraṃ sarvamidaṃ mithyā sarvaṃ ca sadiva sthitam 18
18. na aham asmi na ca eva iyam idam na ayam api bhramaḥ
citram sarvam idam mithyā sarvam ca sat iva sthitam
18. aham na asmi ca na eva iyam idam na ayam api bhramaḥ
citram idam sarvam mithyā ca sarvam sat iva sthitam
18. I (aham) do not exist, nor does this (iyam) exist, nor is this (idam) or that (ayam) even an illusion (bhrama). It is truly wonderful: all this is false (mithyā), yet all appears as if it were real (sat).
किमिदानीं मया कार्यमिह बन्धभिदान्तरः ।
विद्यते मेऽङ्कुरश्छेद्यं तत्तावत्संत्यजाम्यहम् ॥ १९ ॥
kimidānīṃ mayā kāryamiha bandhabhidāntaraḥ ,
vidyate me'ṅkuraśchedyaṃ tattāvatsaṃtyajāmyaham 19
19. kim idānīm mayā kāryam iha bandhabhidāntaraḥ
vidyate me aṅkuraḥ chedyam tat tāvat saṃtyajāmi aham
19. idānīm iha mayā kim bandhabhidāntaraḥ kāryam? me aṅkuraḥ vidyate.
(tat) chedyam.
tat tāvat aham saṃtyajāmi.
19. What, then, is there for me to do here (in this world) to sever the inner distinctions (that cause bondage)? There is a sprout (aṅkura) for me. It is to be cut. That (sprout), I (aham) therefore completely abandon.
आस्तामेतदविद्यैषा व्यर्थरूपा किमेतया ।
भ्रान्त्या भ्रान्तिरसद्रूपा त्यक्तैवैषा मयाधुना ॥ २० ॥
āstāmetadavidyaiṣā vyartharūpā kimetayā ,
bhrāntyā bhrāntirasadrūpā tyaktaivaiṣā mayādhunā 20
20. āstām etat avidyā eṣā vyartharūpā kim etayā bhrāntyā
bhrāntiḥ asadrūpā tyaktā eva eṣā mayā adhunā
20. etat avidyā āstām.
eṣā vyartharūpā (asti).
etayā bhrāntyā kim? eṣā asadrūpā bhrāntiḥ adhunā mayā eva tyaktā.
20. Let this (etat) ignorance (avidyā) be; this (eṣā) is of useless form. What use is there in this (etayā) illusion (bhrāntyā)? This illusion (bhrānti), whose form is unreal (asadrūpā), has indeed been abandoned by me (mayā) now.
उपदेष्टा मुनिरयमेषोऽत्र भ्रान्तिमात्रकम् ।
ब्रह्मैवाहमिवाभाति रूपमेतद्दिवाभ्रवत् ॥ २१ ॥
upadeṣṭā munirayameṣo'tra bhrāntimātrakam ,
brahmaivāhamivābhāti rūpametaddivābhravat 21
21. upadeṣṭā muniḥ ayam eṣaḥ atra bhrāntimātrakam
brahma eva aham iva ābhāti rūpam etat divābhravat
21. ayam upadeṣṭā muniḥ atra eṣaḥ bhrāntimātrakam
brahma eva aham iva ābhāti etat rūpam divābhravat
21. This preceptor, the sage, is merely an illusion here. It appears as if 'I am Brahman.' This form is like a cloud in the daytime.
तदेवं तावदुदितज्ञानं वक्ष्ये महामुनिम् ।
इति संचिन्त्य स मुनिस्तत्र प्रोक्त इदं मया ॥ २२ ॥
tadevaṃ tāvaduditajñānaṃ vakṣye mahāmunim ,
iti saṃcintya sa munistatra prokta idaṃ mayā 22
22. tad evam tāvat udita jñānam vakṣye mahāmunim
iti saṃcintya saḥ muniḥ tatra proktam idam mayā
22. iti tad evam tāvat udita jñānam mahāmunim vakṣye
iti saṃcintya mayā idam tatra saḥ muniḥ proktam
22. Having pondered thus, 'Therefore, I will now declare this arisen knowledge to the great sage,' I then spoke these words to him there.
मुनिनायक गच्छामि तच्छरीरमिदं निजम् ।
द्रष्टुं यच्च प्रवृत्तोऽस्मि शरीरं तदपीक्षितुम् ॥ २३ ॥
munināyaka gacchāmi taccharīramidaṃ nijam ,
draṣṭuṃ yacca pravṛtto'smi śarīraṃ tadapīkṣitum 23
23. munināyaka gacchāmi tat śarīram idam nijam draṣṭum
yat ca pravṛttaḥ asmi śarīram tat api īkṣitum
23. munināyaka gacchāmi idam nijam śarīram draṣṭum
ca yat tat śarīram api īkṣitum pravṛttaḥ asmi
23. O chief of sages, I am going to see this body of my own. Furthermore, I am engaged in seeing that other body as well.
इत्याकर्ण्य स मामाह हसन्मुनिवरस्तदा ।
कुतस्तौ भवतो देहौ तौ सुदूरतरं गतौ ॥ २४ ॥
ityākarṇya sa māmāha hasanmunivarastadā ,
kutastau bhavato dehau tau sudūrataraṃ gatau 24
24. iti ākarṇya saḥ mām āha hasan munivaraḥ tadā
kutaḥ tau bhavataḥ dehau tau sudūrataram gatau
24. iti ākarṇya saḥ hasan munivaraḥ tadā mām āha
kutaḥ tau bhavataḥ dehau tau sudūrataram gatau
24. Hearing this, that excellent sage then said to me, laughing, 'Where are those two bodies of yours? They have gone very far away.'
गच्छात्मनैव वा पश्य वृत्तान्तं वृत्तकोविद ।
पश्य तावद्यथावृत्तं दृष्टान्तं ज्ञास्यसि स्वयम् ॥ २५ ॥
gacchātmanaiva vā paśya vṛttāntaṃ vṛttakovida ,
paśya tāvadyathāvṛttaṃ dṛṣṭāntaṃ jñāsyasi svayam 25
25. gaccha ātmanā eva vā paśya vṛttāntam vṛttakovida
paśya tāvat yathāvṛttam dṛṣṭāntam jñāsyasi svayam
25. vṛttakovida gaccha ātmanā eva vā paśya vṛttāntam
paśya tāvat yathāvṛttam dṛṣṭāntam svayam jñāsyasi
25. O knower of events, either go and witness the situation yourself, or simply observe it as it happened. You will then understand the example for yourself.
इति संचिन्त्य तं देहं विदं भूसत्तयाऽऽस्मिकम् ।
त्यक्त्वा चिदात्मा तत्प्राणात्पवने योजितो मया ॥ २६ ॥
iti saṃcintya taṃ dehaṃ vidaṃ bhūsattayā''smikam ,
tyaktvā cidātmā tatprāṇātpavane yojito mayā 26
26. iti saṃcintya tam deham vidam bhūsattayā ātmikam
tyaktvā cidātmā tatprāṇāt pavane yojitaḥ mayā
26. iti tam deham vidam bhūsattayā ātmikam saṃcintya
cidātmā tyaktvā tatprāṇāt pavane mayā yojitaḥ
26. Thus, having thoroughly considered that body - which was conscious and possessed of a self-like nature pertaining to the self (ātman) due to its earthly existence - the conscious self (cidātman), having abandoned it, was then directed by me from its vital breaths (prāṇa) into the wind.
प्राक्तनं देहमालोक्य यावदायाम्यहं मुने ।
इहैव तावत्स्थातव्यमित्युक्त्वाहं गतोऽनिलम् ॥ २७ ॥
prāktanaṃ dehamālokya yāvadāyāmyahaṃ mune ,
ihaiva tāvatsthātavyamityuktvāhaṃ gato'nilam 27
27. prāktanam deham ālokya yāvat āyāmi aham mune iha
eva tāvat sthātavyam iti uktvā aham gataḥ anilam
27. mune prāktanam deham ālokya yāvat aham āyāmi iha
eva tāvat sthātavyam iti uktvā aham anilam gataḥ
27. O sage, having observed my previous body, I thought: 'Until I return, it (the body) must remain right here.' Having thus spoken, I departed into the air.
अथ वातरथारूढो गगनं भ्रान्तवानहम् ।
पुष्पामोद इवानन्तं गत्वा च त्वरया चिरम् ॥ २८ ॥
atha vātarathārūḍho gaganaṃ bhrāntavānaham ,
puṣpāmoda ivānantaṃ gatvā ca tvarayā ciram 28
28. atha vātarathārūḍhaḥ gaganam bhrāntavān aham
puṣpāmodaḥ iva anantam gatvā ca tvarayā ciram
28. atha vātarathārūḍhaḥ aham gaganam bhrāntavān
ca puṣpāmodaḥ iva tvarayā ciram anantam gatvā
28. Thereafter, mounted on a wind-chariot, I traversed the sky. And like the fragrance of a flower, I traveled swiftly and extensively, reaching the boundless expanse.
ततश्चिरमपि भ्रान्त्वा यदा गलविलं चलन् ।
अहं न प्राप्तवांस्तस्य किंचिदस्याशयस्थितः ॥ २९ ॥
tataściramapi bhrāntvā yadā galavilaṃ calan ,
ahaṃ na prāptavāṃstasya kiṃcidasyāśayasthitaḥ 29
29. tataḥ ciram api bhrāntvā yadā galavilam calan
aham na prāptavān tasya kiñcit asya āśayasthitaḥ
29. tataḥ aham ciram api bhrāntvā yadā galavilam
calan tasya asya kiñcit āśayasthitaḥ na prāptavān
29. Then, after wandering for a long time, when I entered its throat, I, though being situated within its very intention (āśaya), still found nothing of it.
तदा खेदमुपायातः परमं पुनरागतः ।
इदमेव जगज्जालमहमालानमात्मनः ॥ ३० ॥
tadā khedamupāyātaḥ paramaṃ punarāgataḥ ,
idameva jagajjālamahamālānamātmanaḥ 30
30. tadā khedam upāyātaḥ paramam punaḥ āgataḥ
idam eva jagajjālam aham ālānam ātmanaḥ
30. tadā paramam khedam upāyātaḥ punaḥ āgataḥ
aham idam eva jagajjālam ātmanaḥ ālānam
30. Then, having experienced supreme sorrow, I returned. I considered this very network of the world (jagatjāla) to be the tethering post for my own self (ātman).
इहेमं लब्धवानग्रे ततो मुनिमनुत्तमम् ।
पृष्टवानहमेकाग्रस्तत एवमिदं गृहे ॥ ३१ ॥
ihemaṃ labdhavānagre tato munimanuttamam ,
pṛṣṭavānahamekāgrastata evamidaṃ gṛhe 31
31. iha imam labdhavān agre tataḥ munim anuttamam
pṛṣṭavān aham ekāgraḥ tataḥ evam idam gṛhe
31. iha agre aham imam anuttamam munim labdhavān
tataḥ ekāgraḥ tataḥ gṛhe idam evam pṛṣṭavān
31. Here, I first found this excellent sage (muni). Then, with a focused mind (ekāgra), I questioned him about this matter in the house.
किमेतद्भगवन्ब्रूहि पूर्वापरविदांवर ।
त्वं पश्यसि यथावृत्तमुत्तमज्ञानचक्षुषा ॥ ३२ ॥
kimetadbhagavanbrūhi pūrvāparavidāṃvara ,
tvaṃ paśyasi yathāvṛttamuttamajñānacakṣuṣā 32
32. kim etat bhagavan brūhi pūrvāparavidām vara
tvam paśyasi yathāvṛttam uttamajñānacakṣuṣā
32. bhagavan pūrvāparavidām vara kim etat brūhi
tvam uttamajñānacakṣuṣā yathāvṛttam paśyasi
32. What is this, O Lord (Bhagavan)? Please tell me, O best among those who know the past and the future. For you see all that has transpired with the eye of supreme knowledge (jñāna).
यस्य देहं प्रविष्टोऽहं स च मद्वपुरेव च ।
क्व तावुभौ गतौ देहौ न लब्धौ केन हेतुना ॥ ३३ ॥
yasya dehaṃ praviṣṭo'haṃ sa ca madvapureva ca ,
kva tāvubhau gatau dehau na labdhau kena hetunā 33
33. yasya deham praviṣṭaḥ aham saḥ ca mat-vapuḥ eva ca
kva tau ubhau gatau dehau na labdhau kena hetunā
33. aham yasya deham praviṣṭaḥ,
saḥ ca mat-vapuḥ eva ca.
tau ubhau dehau kva gatau? kena hetunā na labdhau?
33. I, who entered a body, and that body became my very own form - where did both of those bodies go? For what reason were they not found?
मयातिचिरमाभोगि भ्रान्तं संसारमण्डलम् ।
स्थावरादाऽऽत्मनः कस्मात्प्राप्तं गलबिलं न तत् ॥ ३४ ॥
mayāticiramābhogi bhrāntaṃ saṃsāramaṇḍalam ,
sthāvarādā''tmanaḥ kasmātprāptaṃ galabilaṃ na tat 34
34. mayā aticiram ābhogi bhrāntam saṃsāra-maṇḍalam
sthāvarāt ātmanaḥ kasmāt prāptam gala-bilam na tat
34. mayā aticiram sthāvarāt ātmanaḥ ābhogi saṃsāra-maṇḍalam bhrāntam.
tat gala-bilam kasmāt na prāptam?
34. I have wandered for an exceedingly long time through the vast realm of transmigration (saṃsāra), from immobile forms to the mobile self (ātman). Why was that 'throat-hole' (a specific form of death) not attained by me?
गत्वेति पृष्टः स मुनिः समुवाच महाशयः ।
जानासि तत्स्वयं कस्मादिति तामरसेक्षण ॥ ३५ ॥
gatveti pṛṣṭaḥ sa muniḥ samuvāca mahāśayaḥ ,
jānāsi tatsvayaṃ kasmāditi tāmarasekṣaṇa 35
35. gatvā iti pṛṣṭaḥ saḥ muniḥ samuvāca mahāśayaḥ
jānāsi tat svayam kasmāt iti tāmarasa-īkṣaṇa
35. iti pṛṣṭaḥ saḥ mahāśayaḥ muniḥ gatvā samuvāca:
"he tāmarasa-īkṣaṇa! kasmāt svayam tat na jānāsi?"
35. When thus questioned, that noble-minded sage replied: "O lotus-eyed one, why do you yourself not know that?"
एतदालोकयसि चेत्स्वयं योगैकसंविदा ।
तत्पश्यस्येव निःशेषं यथा करतलाम्बुजम् ॥ ३६ ॥
etadālokayasi cetsvayaṃ yogaikasaṃvidā ,
tatpaśyasyeva niḥśeṣaṃ yathā karatalāmbujam 36
36. etat ālokayasi cet svayam yoga-eka-saṃvidā tat
paśyasi eva niḥśeṣam yathā karatala-ambujam
36. cet svayam yoga-eka-saṃvidā etat ālokayasi,
tat eva niḥśeṣam yathā karatala-ambujam paśyasi.
36. If you perceive this yourself through the singular insight of yoga (dhyāna), then you will indeed see it completely, just as clearly as a lotus in the palm of your hand.
तथापि यदि शुश्रूषा तवास्ति वचसा मम ।
तदिदं श्रृणु वक्ष्यामि यथावृत्तमखण्डितम् ॥ ३७ ॥
tathāpi yadi śuśrūṣā tavāsti vacasā mama ,
tadidaṃ śrṛṇu vakṣyāmi yathāvṛttamakhaṇḍitam 37
37. tathāpi yadi śuśrūṣā tava asti vacasā mama
tat idam śṛṇu vakṣyāmi yathāvṛttam akhaṇḍitam
37. tathāpi yadi mama vacasā śuśrūṣā tava asti,
tat idam śṛṇu,
yathāvṛttam akhaṇḍitam vakṣyāmi
37. Nevertheless, if you have a desire to hear my words, then listen to this; I will narrate the true and complete account as it happened.
तपस्तामरसोष्णांशुः कल्याणकमलाकरः ।
ज्ञानाब्जस्य हरेर्नाभिर्नास्ति तावदयं भवान् ॥ ३८ ॥
tapastāmarasoṣṇāṃśuḥ kalyāṇakamalākaraḥ ,
jñānābjasya harernābhirnāsti tāvadayaṃ bhavān 38
38. tapas tāmarasoṣṇāṃśuḥ kalyāṇakamalākaraḥ
jñānābjasya hareḥ nābhiḥ na asti tāvat ayam bhavān
38. bhavān tapas tāmarasoṣṇāṃśuḥ,
kalyāṇakamalākaraḥ,
hareḥ jñānābjasya nābhiḥ [ca asti].
ayam bhavān tāvat na asti [sma]
38. You are the sun that causes the lotus of asceticism (tapas) to bloom, a lake of auspicious lotuses, and the very navel of Hari's lotus of knowledge. Yet, this (entity which is) you (ayam bhavān) did not exist until then.
स त्वं कदाचित्तपसि स्थितः स्वप्नदिदृक्षया ।
कस्यचिद्धृदयं जन्तोः प्रविष्टः पुष्टसंविदा ॥ ३९ ॥
sa tvaṃ kadācittapasi sthitaḥ svapnadidṛkṣayā ,
kasyaciddhṛdayaṃ jantoḥ praviṣṭaḥ puṣṭasaṃvidā 39
39. saḥ tvam kadācit tapasi sthitaḥ svapnadidṛkṣayā
kasyacit hṛdayam jantoḥ praviṣṭaḥ puṣṭasaṃvidā
39. saḥ tvam kadācit tapasi sthitaḥ,
svapnadidṛkṣayā,
kasyacit jantoḥ hṛdayam puṣṭasaṃvidā praviṣṭaḥ
39. Once, you (sa tvam), while engaged in asceticism (tapas), desiring to have a dream, entered the heart of a certain being with full consciousness.
यत्त्वं प्रविष्टो हृदयं तत्रेदं भुवनत्रयम् ।
दृष्टवानसि विस्तीर्णं रोदसी विपुलोदरम् ॥ ४० ॥
yattvaṃ praviṣṭo hṛdayaṃ tatredaṃ bhuvanatrayam ,
dṛṣṭavānasi vistīrṇaṃ rodasī vipulodaram 40
40. yat tvam praviṣṭaḥ hṛdayam tatra idam bhuvanatrayam
dṛṣṭavān asi vistīrṇam rodasī vipulodaram
40. yat tvam hṛdayam praviṣṭaḥ,
tatra idam vistīrṇam vipulodaram bhuvanatrayam [ca] rodasī dṛṣṭavān asi
40. When you entered the heart, there you saw this vast triple world, extensive and with an immense interior, as well as the heaven and earth (rodasī).
इति त्वयि चिरं व्यग्रे देहस्तस्य तथापि च ।
स संसुप्ताकृतिर्यत्र स्थितस्तत्र महावने ॥ ४१ ॥
iti tvayi ciraṃ vyagre dehastasya tathāpi ca ,
sa saṃsuptākṛtiryatra sthitastatra mahāvane 41
41. iti tvayi ciram vyagre dehaḥ tasya tathā api ca
saḥ saṃsuptākṛtiḥ yatra sthitaḥ tatra mahāvane
41. tvayi ciram iti vyagre tasya dehaḥ saṃsuptākṛtiḥ
yatra mahāvane tatra sthitaḥ tathā api ca
41. Even while you were thus deeply engrossed for a long time, his body, appearing as if in a deep sleep, remained there in the great forest.
लग्नोऽग्निर्धूमधूम्राभ्रसाम्बराम्बरडम्बरः ।
वलद्वलचलालातचक्रसूर्येन्दुमण्डलः ॥ ४२ ॥
lagno'gnirdhūmadhūmrābhrasāmbarāmbaraḍambaraḥ ,
valadvalacalālātacakrasūryendumaṇḍalaḥ 42
42. lagnaḥ agniḥ dhūmadhūmrābhrasāmbarāmbaraḍambaraḥ
valadvalacalālātacakrasūryendumandalaḥ
42. agniḥ lagnaḥ dhūmadhūmrābhrasāmbarāmbaraḍambaraḥ
valadvalacalālātacakrasūryendumandalaḥ
42. A fire broke out, its vast, sky-like expanse covered by smoke-gray clouds. Its whirling, moving firebrands formed circles that resembled the sun and moon.
दग्धाभ्रभस्मसंपूर्णधूमाभ्रासितकम्बलैः ।
आनीलाकाशदलपैरिव संछादिताम्बरः ॥ ४३ ॥
dagdhābhrabhasmasaṃpūrṇadhūmābhrāsitakambalaiḥ ,
ānīlākāśadalapairiva saṃchāditāmbaraḥ 43
43. dagdhābhrabhasmasaṃpūrṇadhūmābhbrāsitakambalaiḥ
ānīlākāśadalapaiḥ iva saṃchāditāmbaraḥ
43. saṃchāditāmbaraḥ dagdhābhrabhasmasaṃpūrṇadhūmābhbrāsitakambalaiḥ
iva ānīlākāśadalapaiḥ
43. The fire (was one) whose sky-canopy was covered by dark smoke-cloud blankets, filled with the ash of burnt clouds, and which appeared as if made of bluish fragments of the sky.
दरीगृहविनिष्क्रान्तसिंहनिर्ह्रादतर्जितैः ।
स्फुटैश्चटचटास्फोटैर्जडीकृतदिगन्तरः ॥ ४४ ॥
darīgṛhaviniṣkrāntasiṃhanirhrādatarjitaiḥ ,
sphuṭaiścaṭacaṭāsphoṭairjaḍīkṛtadigantaraḥ 44
44. darīgṛhaviniṣkrāntasiṃhanirhrādatarjitaiḥ
sphuṭaiḥ caṭacaṭāsphoṭaiḥ jaḍīkṛtadigantaraḥ
44. jaḍīkṛtadigantaraḥ sphuṭaiḥ caṭacaṭāsphoṭaiḥ
ca darīgṛhaviniṣkrāntasiṃhanirhrādatarjitaiḥ
44. The fire, which rendered the surrounding regions numb by the loud, cracking explosions and by the terrifying roars of lions emerging from their cave-like dens.
तालीतमालमालानां गतानामग्निवृक्षताम् ।
पातैरुत्पातवह्न्यभ्रकवत्करकरैर्घनः ॥ ४५ ॥
tālītamālamālānāṃ gatānāmagnivṛkṣatām ,
pātairutpātavahnyabhrakavatkarakarairghanaḥ 45
45. tālītamālamālānām gatānām agnivṛkṣatām pātaiḥ
utpātavahnyabhrakavat karakaraiḥ ghanaḥ
45. ghanaḥ pātaiḥ utpātavahnyabhrakavat karakaraiḥ
tālītamālamālānām agnivṛkṣatām gatānām
45. The dense cloud, with its fiery streaks resembling the rays of a portentous fire-cloud (utpātavahnyabhrakavat), made the rows of palmyra and tamāla trees appear as if they had transformed into trees of fire.
कणैस्तारागणं कान्तैर्व्योम्नि द्विगुणतां नयन् ।
वक्षःस्थबालवनितानयनानन्दनन्दनः ॥ ४७ ॥
kaṇaistārāgaṇaṃ kāntairvyomni dviguṇatāṃ nayan ,
vakṣaḥsthabālavanitānayanānandanandanaḥ 47
47. kaṇaiḥ tārāgaṇam kāntaiḥ vyomni dviguṇatām
nayan vakṣaḥsthabālava-nitānayanānandanandanaḥ
47. vakṣaḥsthabālava-nitānayanānandanandanaḥ
kāntaiḥ kaṇaiḥ vyomni tārāgaṇam dviguṇatām nayan
47. Making the multitude of stars (tārāgaṇaṃ) in the sky (vyomni) appear twice as numerous (dviguṇatāṃ nayan) with his radiant particles (kāntaiḥ kaṇaiḥ), he is the very embodiment of joy (nandanaḥ) to the eyes of young women (bālava-nitā-nayana-ānanda) resting upon his chest (vakṣaḥstha).
ज्वालाधमधमाशब्दप्रध्मातगगनोदरः ।
दरीगृहविनिष्क्रान्तभ्रान्तोन्निद्रवनेचरः ॥ ४८ ॥
jvālādhamadhamāśabdapradhmātagaganodaraḥ ,
darīgṛhaviniṣkrāntabhrāntonnidravanecaraḥ 48
48. jvālā-dhamadhamā-śabdapradhmātagaganodaraḥ
darīgṛhaviniṣkrāntabhrāntonnidravanecaraḥ
48. jvālā-dhamadhamā-śabdapradhmātagaganodaraḥ
darīgṛhaviniṣkrāntabhrāntonnidravanecaraḥ
48. The interior of whose sky (gaganodaraḥ) is filled by the roaring sound (śabda) of blazing flames (jvālā-dhamadhamā), and who causes the forest-dwellers (vanecaraḥ) to emerge bewildered and sleepless (bhrānta-unnidra) from their cave-dwellings (darī-gṛha-viniṣkrānta).
अर्धदग्धद्रवत्सिंहमृगव्याधविहंगमः ।
क्वथत्सरःसरित्स्रोतोरन्धितोग्रवनेचरः ॥ ४९ ॥
ardhadagdhadravatsiṃhamṛgavyādhavihaṃgamaḥ ,
kvathatsaraḥsaritsrotorandhitogravanecaraḥ 49
49. ardhadagdhadravatsiṃhamṛgavyādhavihaṅgamaḥ
kvathatsarassaritsrotorandhitogravanecaraḥ
49. ardhadagdhadravatsiṃhamṛgavyādhavihaṅgamaḥ
kvathatsarassaritsrotorandhitogravanecaraḥ
49. The forest fire was such that lions, deer, hunters, and birds were half-burnt and their bodies dissolving; and fierce forest-dwellers were tormented by the boiling lakes, rivers, and streams.
वलज्ज्वालाज्वलद्बालचमरीचारुचञ्चुरः ।
दह्यमानवनप्राणिमेदोगन्धावृताम्बुदः ॥ ५० ॥
valajjvālājvaladbālacamarīcārucañcuraḥ ,
dahyamānavanaprāṇimedogandhāvṛtāmbudaḥ 50
50. valajjvālājvaladbālacamarīcārucañcuraḥ
dahyamānavanaprāṇimedogandhāvṛtāmbudaḥ
50. valajjvālājvaladbālacamarīcārucañcuraḥ
dahyamānavanaprāṇimedogandhāvṛtāmbudaḥ
50. The forest fire was also such that agile young female yaks burned amidst blazing, swirling flames; and clouds were enveloped by the stench of the fat from burning forest animals.
तेन कल्पाग्निकल्पेन वल्गता वनवह्निना ।
सयुष्मदाश्रमो दग्धः सर्पेणेव प्रसर्पता ॥ ५१ ॥
tena kalpāgnikalpena valgatā vanavahninā ,
sayuṣmadāśramo dagdhaḥ sarpeṇeva prasarpatā 51
51. tena kalpāgnikalpena valgatā vanavahṇinā
sayuṣmadāśramaḥ dagdhaḥ sarpeṇa iva prasarpatā
51. tena valgatā kalpāgnikalpena vanavahṇinā
sarpeṇa iva prasarpatā sayuṣmadāśramaḥ dagdhaḥ
51. By that raging forest fire, which was like the fire of cosmic dissolution (kalpāgni), your hermitage (āśrama) along with you was burnt, just as if by a creeping snake.
व्याध उवाच ।
तत्र तस्याग्निदाहस्य हेतुः कः प्राकृतो मुने ।
तद्वनं ते बटुवराः सर्वं नष्टं कथं सह ॥ ५२ ॥
vyādha uvāca ,
tatra tasyāgnidāhasya hetuḥ kaḥ prākṛto mune ,
tadvanaṃ te baṭuvarāḥ sarvaṃ naṣṭaṃ kathaṃ saha 52
52. vyādhaḥ uvāca tatra tasya agnidāhasya hetuḥ kaḥ prākṛtaḥ
mune tat vanam te baṭuvarāḥ sarvam naṣṭam katham saha
52. vyādhaḥ uvāca mune tatra tasya agnidāhasya kaḥ prākṛtaḥ
hetuḥ ca baṭuvarāḥ te tat vanam sarvam katham saha naṣṭam
52. The hunter said: "O sage (muni), what was the natural cause of that conflagration there? And O best of disciples (baṭuvara), how was your entire forest destroyed so completely?"
मुनिरुवाच ।
संकल्पकमनस्पन्दः संकल्पादिक्षयोदये ।
यथा हेतुर्निरास्पन्दोऽचिराद्धि त्रिजगत्तथा ॥ ५३ ॥
muniruvāca ,
saṃkalpakamanaspandaḥ saṃkalpādikṣayodaye ,
yathā heturnirāspando'cirāddhi trijagattathā 53
53. muniḥ uvāca | saṃkalpaka manas
spandaḥ saṃkalpa ādi kṣaya
udaye | yathā hetuḥ nirāspandaḥ
acirāt hi trijagāt tathā || 53 ||
53. muniḥ uvāca yathā saṃkalpaka manas spandaḥ saṃkalpa ādi kṣaya udaye hetuḥ,
tathā nirāspandaḥ hi acirāt trijagāt (bhavati)
53. The sage said: Just as the vibration of the mind, characterized by intention (saṃkalpa), is the cause of the rise and fall of intentions and similar phenomena, so too, the three worlds (trijagat) manifest quickly from that which is devoid of vibration.
हृदये च वनान्ते च क्षोभाक्षोभेषु कारणम् ।
यथा स्पन्दोऽचिरात्स्पन्दस्तथा त्रिजगतामिह ॥ ५४ ॥
hṛdaye ca vanānte ca kṣobhākṣobheṣu kāraṇam ,
yathā spando'cirātspandastathā trijagatāmiha 54
54. hṛdaye ca vana ante ca kṣobha akṣobheṣu kāraṇam | yathā
spandaḥ acirāt spandaḥ tathā trijagatām iha || 54 ||
54. yathā hṛdaye ca vana ante ca spandaḥ kṣobha akṣobheṣu kāraṇam,
acirāt spandaḥ tathā iha trijagatām (kāraṇam bhavati)
54. Just as vibration (spanda) is the cause of both agitation (kṣobha) and tranquility (akṣobha), whether in the heart or at the forest's edge, and just as vibration manifests itself quickly, so too is it here for the three worlds (trijagat).
धातुः संकल्पनगरं जगत्तत्स्पन्दनं त्विह ।
प्रजोदयक्षयक्षोभवर्षावर्षादिकारणम् ॥ ५५ ॥
dhātuḥ saṃkalpanagaraṃ jagattatspandanaṃ tviha ,
prajodayakṣayakṣobhavarṣāvarṣādikāraṇam 55
55. dhātuḥ saṃkalpa nagaram jagat tat spandanam tu iha |
prajā udaya kṣaya kṣobha varṣā avarṣā ādi kāraṇam || 55 ||
55. dhātuḥ saṃkalpa nagaram (asti).
tat spandanam jagat tu iha prajā udaya kṣaya kṣobha varṣā avarṣā ādi kāraṇam (asti)
55. The Creator (Dhātu) is like a city of intentions (saṃkalpa). This world is its vibration, and here it is the cause of the manifestation and destruction of beings, agitation, rain, drought, and so on.
ब्रह्मादिमानसोऽप्यस्य सोऽप्यन्यत्र चिदम्बरे ।
इत्यपर्यवसानेयं शान्तैका चिन्नभोगतिः ॥ ५६ ॥
brahmādimānaso'pyasya so'pyanyatra cidambare ,
ityaparyavasāneyaṃ śāntaikā cinnabhogatiḥ 56
56. brahma ādi mānasaḥ api asya saḥ api anyatra cit ambare |
iti aparyavasānā iyam śānta ekā cit nabhas gatiḥ || 56 ||
56. brahma ādi mānasaḥ api asya (svabhāvasya asti).
saḥ api anyatra cit ambare (asti).
iti iyam śānta ekā cit nabhas gatiḥ aparyavasānā (asti)
56. Even the mind of Brahma and other beings is of this very nature (of intention and vibration). That (mind and its creation) also exists elsewhere, within the expanse of pure consciousness (cit-ambara). Thus, this tranquil, singular movement of consciousness (cit-nabhas-gati) is endless.
चितिनभसि चिन्नभःश्रीः कचतीति निरामया विदुषाम् ।
मूर्खाणां तु यथैषा यादृग्वा तन्मयीह न सत् ॥ ५७ ॥
citinabhasi cinnabhaḥśrīḥ kacatīti nirāmayā viduṣām ,
mūrkhāṇāṃ tu yathaiṣā yādṛgvā tanmayīha na sat 57
57. citi-nabhasi cit-nabhaḥ-śrīḥ kacati iti nirāmayā viduṣām
mūrkhāṇām tu yathā eṣā yādṛk vā tat-mayī iha na sat
57. viduṣām citinabhasi cit-nabhaḥ-śrīḥ nirāmayā iti kacati
tu mūrkhāṇām eṣā yādṛk vā tat-mayī iha yathā na sat
57. For the wise, the splendor of the sky of pure consciousness shines forth, free from all affliction. But for the ignorant, whatever form this reality takes, appearing as if embodied in this world, is not truly existent.

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 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 (current chapter) 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