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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-155

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अग्निरुवाच ।
इत्याकर्ण्याथ स व्याधस्तदा तस्मिन्वनान्तरे ।
आसीच्चित्रकृताकार इव विस्मयमन्थरः ॥ १ ॥
agniruvāca ,
ityākarṇyātha sa vyādhastadā tasminvanāntare ,
āsīccitrakṛtākāra iva vismayamantharaḥ 1
1. agniḥ uvāca iti ākarṇya atha saḥ vyādhaḥ tadā tasmin
vanāntare āsīt citrakṛtākāraḥ iva vismayamantharaḥ
1. agniḥ uvāca iti ākarṇya atha saḥ vyādhaḥ tadā tasmin
vanāntare citrakṛtākāraḥ iva vismayamantharaḥ āsīt
1. Agni said: Having heard this, then, in that forest region, that hunter became like a figure made in a painting, motionless with astonishment.
न विशश्राम चेतोऽस्य स्वाभ्यासेन विना पदे ।
आसीदुद्भ्रान्त इव स प्रोह्यमान इवार्णवे ॥ २ ॥
na viśaśrāma ceto'sya svābhyāsena vinā pade ,
āsīdudbhrānta iva sa prohyamāna ivārṇave 2
2. na viśaśrāma cetaḥ asya svābhyāsena vinā pade
āsīt udbhrāntaḥ iva saḥ prohyamānaḥ iva arṇave
2. asya cetaḥ svābhyāsena vinā pade na viśaśrāma
saḥ udbhrāntaḥ iva arṇave prohyamānaḥ iva āsīt
2. His mind found no rest without his own practice (dhyāna) in its proper state. He was as if bewildered, like one being swept away in the ocean.
आरूढ इव वा चक्रे चक्रेण तपसा हृतः ।
नक्रेणेव समाक्रान्तः पराक्रमविवर्जितः ॥ ३ ॥
ārūḍha iva vā cakre cakreṇa tapasā hṛtaḥ ,
nakreṇeva samākrāntaḥ parākramavivarjitaḥ 3
3. ārūḍhaḥ iva vā cakre cakreṇa tapasā hṛtaḥ
nakreṇa iva samākrāntaḥ parākramavivarjitaḥ
3. saḥ (implied) ārūḍhaḥ iva vā cakre cakreṇa tapasā
hṛtaḥ nakreṇa iva samākrāntaḥ parākramavivarjitaḥ
3. He was like one mounted on a wheel, carried away by the wheel of spiritual discipline (tapas), or as if attacked by a crocodile, completely deprived of valor.
किमेतत्स्यादुतान्यत्स्यान्निर्वाणमिति संशयात् ।
नाध्यगच्छदसौ शान्तिं मूर्खो यौवनवानिव ॥ ४ ॥
kimetatsyādutānyatsyānnirvāṇamiti saṃśayāt ,
nādhyagacchadasau śāntiṃ mūrkho yauvanavāniva 4
4. kim etat syāt uta anyat syāt nirvāṇam iti saṃśayāt
na adhyagacchat asau śāntim mūrkhaḥ yauvanavān iva
4. asau kim etat syāt uta anyat syāt nirvāṇam iti
saṃśayāt śāntim na adhyagacchat mūrkhaḥ yauvanavān iva
4. Due to his doubt, wondering "What could this be, or what else could it be? Is this indeed liberation (nirvāṇa)?", he did not attain peace, like a foolish youth.
अविद्याकृतमेवेदं दृश्यमित्येव चिन्तयन् ।
अविद्या जगदित्येषा नायाति निपुणं हृदि ॥ ५ ॥
avidyākṛtamevedaṃ dṛśyamityeva cintayan ,
avidyā jagadityeṣā nāyāti nipuṇaṃ hṛdi 5
5. avidyākṛtam eva idam dṛśyam iti eva cintayan
avidyā jagat iti eṣā na āyāti nipuṇam hṛdi
5. saḥ (implied) idam dṛśyam avidyākṛtam eva iti eva
cintayan eṣā avidyā jagat iti nipuṇam hṛdi na āyāti
5. Even though he meditated with the thought, "This visible world is indeed created by ignorance (avidyā)", the understanding that "this very ignorance is the world" did not deeply enter his heart.
कियदन्तमिदं दृश्यं स्यात्पश्याम्येतदादितः ।
दूरतोर्ध्वप्रमाणेन तपोलब्धशरीरकः ॥ ६ ॥
kiyadantamidaṃ dṛśyaṃ syātpaśyāmyetadāditaḥ ,
dūratordhvapramāṇena tapolabdhaśarīrakaḥ 6
6. kiyadantam idam dṛśyam syāt paśyāmi etat āditaḥ
dūrataḥ ūrdhvapramāṇena tapolabdhaśarīrakaḥ
6. tapolabdhaśarīrakaḥ dūrataḥ ūrdhvapramāṇena
kiyadantam idam dṛśyam syāt etat āditaḥ paśyāmi
6. What is the ultimate limit of this visible world? I shall observe this from its very beginning. Endowed with a body obtained through spiritual austerity (tapas), [I will observe it] from a distance, measuring its upward extent.
भावाभावात्मनो नित्यमस्यान्ते स्थीयते सुखम् ।
तस्मादाकाशमप्यस्ति यत्र नो तत्र याम्यहम् ॥ ७ ॥
bhāvābhāvātmano nityamasyānte sthīyate sukham ,
tasmādākāśamapyasti yatra no tatra yāmyaham 7
7. bhāvābhāvātmanaḥ nityam asya ante sthīyate sukham
tasmāt ākāśam api asti yatra no tatra yāmi aham
7. asya bhāvābhāvātmanaḥ ante nityam sukham sthīyate.
tasmāt ākāśam api asti.
yatra no tatra aham yāmi
7. One eternally dwells in happiness (sukham) at the end of this [world], which is characterized by both existence and non-existence. Therefore, even space (ākāśa) is [still a form of] existence; I shall go to where even that does not exist.
इति निर्णीय हृदये मूर्ख एव बभूव सः ।
गतं तादृशमप्युक्तं विनाभ्यासेन भस्मनि ॥ ८ ॥
iti nirṇīya hṛdaye mūrkha eva babhūva saḥ ,
gataṃ tādṛśamapyuktaṃ vinābhyāsena bhasmani 8
8. iti nirṇīya hṛdaye mūrkhaḥ eva babhūva saḥ
gatam tādṛśam api uktam vinā abhyāsena bhasmani
8. saḥ hṛdaye iti nirṇīya eva mūrkhaḥ babhūva.
abhyāsena vinā tādṛśam api uktam bhasmani gatam
8. Having thus decided in his heart, he indeed became a fool. Such a profound statement (uktam), without diligent practice, is lost, becoming futile like ashes.
ततस्ततः प्रभृत्येव तेनैव मुनिभिः सह ।
लुब्धकत्वं परित्यज्य तपश्चरितुमुद्यतः ॥ ९ ॥
tatastataḥ prabhṛtyeva tenaiva munibhiḥ saha ,
lubdhakatvaṃ parityajya tapaścaritumudyataḥ 9
9. tataḥ tataḥ prabhṛti eva tena eva munibhiḥ saha
lubdhakatvam parityajya tapaḥ caritum udyataḥ
9. tataḥ tataḥ prabhṛti eva tena eva munibhiḥ saha
lubdhakatvam parityajya tapaḥ caritum udyataḥ
9. From that point onwards, he himself, accompanied by those sages, indeed abandoned the act of hunting and became intent on practicing spiritual austerity (tapas).
तस्मिञ्जगति तैर्भावैस्तैः समं निवसन्सदा ।
बहून्यब्दसहस्राणि चकार सुमहत्तपः ॥ १० ॥
tasmiñjagati tairbhāvaistaiḥ samaṃ nivasansadā ,
bahūnyabdasahasrāṇi cakāra sumahattapaḥ 10
10. tasmin jagati taiḥ bhāvaiḥ taiḥ samam nivasan
sadā bahūni abdasahasrāṇi cakāra sumahat tapaḥ
10. sada tasmin jagati taiḥ bhāvaiḥ taiḥ samam
nivasan bahūni abdasahasrāṇi sumahat tapaḥ cakāra
10. Always residing in that world, surrounded by those beings, he performed very great austerity (tapas) for many thousands of years.
तपः कुर्वन्कदाचित्स पुनः पप्रच्छ तं मुनिम् ।
कदा स्यादात्मविश्रान्तिर्ममेत्याह मुनिस्ततः ॥ ११ ॥
tapaḥ kurvankadācitsa punaḥ papraccha taṃ munim ,
kadā syādātmaviśrāntirmametyāha munistataḥ 11
11. tapaḥ kurvan kadācit saḥ punaḥ papraccha tam munim
kadā syāt ātmaviśrāntiḥ mama iti āha muniḥ tataḥ
11. saḥ tapaḥ kurvan kadācit punaḥ tam munim papraccha
mama ātmaviśrāntiḥ kadā syāt iti tataḥ muniḥ āha
11. While performing austerity (tapas), he one day again asked that sage, "When will I achieve rest in the self (ātman)?" The sage then replied.
मुनिरुवाच ।
ज्ञानं तदुपदिष्टं ते जीर्णदार्वल्पकाग्निवत् ।
संस्थितं हृदये किंतु दाह्यमाक्रम्य नोचितम् ॥ १२ ॥
muniruvāca ,
jñānaṃ tadupadiṣṭaṃ te jīrṇadārvalpakāgnivat ,
saṃsthitaṃ hṛdaye kiṃtu dāhyamākramya nocitam 12
12. muniḥ uvāca jñānam tat upadiṣṭam te jīrṇadāru alpaka agni
vat saṁsthitam hṛdaye kiṁtu dāhyam ākramya na ucitam
12. muniḥ uvāca te upadiṣṭam tat
jñānam jīrṇadāru alpaka agni vat
hṛdaye saṁsthitam (asti) kiṁtu
dāhyam ākramya na ucitam (asti)
12. The sage said: "The knowledge that was imparted to you resides in your heart like a small spark within dry wood. However, it is not yet appropriate (or effective) because it has not consumed that which is meant to be burned."
नाभ्यासेन विना ज्ञाने शिवे विश्रान्तवानसि ।
अभ्यासेन तु कालेन भृशं विश्रान्तिमेष्यसि ॥ १३ ॥
nābhyāsena vinā jñāne śive viśrāntavānasi ,
abhyāsena tu kālena bhṛśaṃ viśrāntimeṣyasi 13
13. na abhyāsena vinā jñāne śive viśrāntavān asi
abhyāsena tu kālena bhṛśam viśrāntim eṣyasi
13. abhyāsena vinā jñāne śive na viśrāntavān asi
tu abhyāsena kālena bhṛśam viśrāntim eṣyasi
13. "You have not found repose in liberating knowledge (śiva) without practice. However, with consistent practice, in time, you will certainly attain profound tranquility (viśrānti)."
भविष्यदिदमात्मीयमथाकर्णय निर्णयम् ।
मम वर्णयतः कर्णभूषणं भूतलाद्भुतम् ॥ १४ ॥
bhaviṣyadidamātmīyamathākarṇaya nirṇayam ,
mama varṇayataḥ karṇabhūṣaṇaṃ bhūtalādbhutam 14
14. bhaviṣyat idam ātmīyam atha ākarṇaya nirṇayam |
mama varṇayataḥ karṇabhūṣaṇam bhūtalāt adbhutam ||
14. atha ākarṇaya mama bhaviṣyat idam ātmīyam nirṇayam
mama varṇayataḥ bhūtalāt adbhutam karṇabhūṣaṇam
14. Now listen to this future resolution of mine, which, as I describe it, will be an astonishing ear-ornament on earth.
संस्तुतानवबुद्धात्मा ज्ञानसारतयानया ।
दोलायमानसंवित्त्वं न मूर्खो न च पण्डितः ॥ १५ ॥
saṃstutānavabuddhātmā jñānasāratayānayā ,
dolāyamānasaṃvittvaṃ na mūrkho na ca paṇḍitaḥ 15
15. saṃstuta anavabuddha ātmā jñānasāratayā anayā |
dolāyamāna saṃvittvam na mūrkhaḥ na ca paṇḍitaḥ ||
15. anayā jñānasāratayā saṃstutaḥ api,
tava ātmā anavabuddhaḥ.
tvaṃ dolāyamāna saṃvittvam asi,
na mūrkhaḥ na ca paṇḍitaḥ asi.
15. Your self (ātman), though praised, remains unawakened by this essential knowledge. With your consciousness wavering, you are neither a fool nor a scholar.
अविद्यारूपमाभोगि किंप्रमाणमिदं जगत् ।
स्यादित्यात्मविकल्पेन तपस्त्वं कर्तुमुद्यतः ॥ १६ ॥
avidyārūpamābhogi kiṃpramāṇamidaṃ jagat ,
syādityātmavikalpena tapastvaṃ kartumudyataḥ 16
16. avidyārūpam ābhogi kim pramāṇam idam jagat | syāt
iti ātmavikalpena tapas tvam kartum udyataḥ ||
16. idam jagat avidyārūpam ābhogi,
kim pramāṇam syāt iti,
ātma-vikalpena tvam tapas kartum udyataḥ
16. This world, which takes the form of ignorance (avidyā) and is all-pervading, what is its true measure? Thinking 'it might be so' by your own mental construct (ātman-vikalpa), you are intent on performing asceticism (tapas).
इत्थं तपस्त्वया घोरं कार्यं युगशतं पृथु ।
परमेष्ठी ततस्तुष्टस्त्वामुपैष्यति सामरः ॥ १७ ॥
itthaṃ tapastvayā ghoraṃ kāryaṃ yugaśataṃ pṛthu ,
parameṣṭhī tatastuṣṭastvāmupaiṣyati sāmaraḥ 17
17. ittham tapas tvayā ghoram kāryam yugaśatam pṛthu |
parameṣṭhī tataḥ tuṣṭaḥ tvām upaiṣyati sāmaraḥ ||
17. ittham tvayā ghoram pṛthu tapas yugaśatam kāryam.
tataḥ tuṣṭaḥ parameṣṭhī sāmaraḥ tvām upaiṣyati.
17. Thus, you must perform this intense and vast asceticism (tapas) for a hundred ages. Then, the Supreme Creator (Parameṣṭhī), being pleased, will approach you accompanied by the gods.
मार्गयिष्यसि तस्य त्वं वरदस्य वरं वर ।
इदमुद्दामदौरात्म्यान्निजं संदेहसंशयम् ॥ १८ ॥
mārgayiṣyasi tasya tvaṃ varadasya varaṃ vara ,
idamuddāmadaurātmyānnijaṃ saṃdehasaṃśayam 18
18. mārgayiṣyasi tasya tvam varadasya varam vara
idam uddāmadourātmyāt nijam saṃdehasaṃśayam
18. vara tvam tasya varadasya varam mārgayiṣyasi
idam nijam saṃdehasaṃśayam uddāmadourātmyāt
18. O excellent one, you will seek a boon from that bestower of boons regarding this doubt and uncertainty of your own, which arises from excessive depravity.
देवायं दृश्यरूपेऽस्मिन्दृष्टेऽविद्याभ्रमे सति ।
क्वचिदादर्शवन्नास्ति प्रतिबिम्बमलोज्झितः ॥ १९ ॥
devāyaṃ dṛśyarūpe'smindṛṣṭe'vidyābhrame sati ,
kvacidādarśavannāsti pratibimbamalojjhitaḥ 19
19. deva ayam dṛśyarūpe asmin dṛṣṭe avidyābhrame sati
kvacit ādarśavat na asti pratibimbamalojjhitaḥ
19. deva asmin dṛśyarūpe avidyābhrame sati dṛṣṭe
kvacit ādarśavat malojjhitaḥ pratibimbaḥ na asti
19. O deity, when this visible form is perceived, existing within the illusion (māyā) of ignorance (avidyā), is there nowhere a spotless reflection (pratibimba) like a mirror?
चिद्व्योमदर्पणस्यास्य परमाण्वाकृतेरपि ।
अन्तस्थस्यैव वा यत्र तत्रेदं प्रतिबिम्बति ॥ २० ॥
cidvyomadarpaṇasyāsya paramāṇvākṛterapi ,
antasthasyaiva vā yatra tatredaṃ pratibimbati 20
20. citvyomadarpaṇasya asya paramāṇvākṛteḥ api
antasthasya eva vā yatra tatra idam pratibimbati
20. idam yatra tatra asya citvyomadarpaṇasya vā
paramāṇvākṛteḥ api vā antasthasya eva pratibimbati
20. This (reflection) reflects wherever it may be, whether in this mirror of consciousness-space (citvyomadarpaṇa), or even if it is of atomic form, or even if it is merely situated internally.
तस्मात्कियदनन्तं स्यादिदं दृश्यमनर्थकृत् ।
तस्य पारे कियद्वा स्यादाकाशं दृश्यमेव तत् ॥ २१ ॥
tasmātkiyadanantaṃ syādidaṃ dṛśyamanarthakṛt ,
tasya pāre kiyadvā syādākāśaṃ dṛśyameva tat 21
21. tasmāt kiyat anantam syāt idam dṛśyam anarthakṛt
tasya pāre kiyat vā syāt ākāśam dṛśyam eva tat
21. tasmāt idam dṛśyam anarthakṛt kiyat anantam syāt
vā tasya pāre tat ākāśam dṛśyam eva kiyat syāt
21. Therefore, how infinitely vast could this visible world (dṛśya) be, which brings forth harm? And beyond that, how vast could that very space (ākāśa) be, which is itself merely visible (dṛśya)?
एवमर्थमहं ज्ञातुमिमं संप्रार्थये वरम् ।
श्रृणु देवेश्वराविघ्नं तथैवाशु प्रयच्छ मे ॥ २२ ॥
evamarthamahaṃ jñātumimaṃ saṃprārthaye varam ,
śrṛṇu deveśvarāvighnaṃ tathaivāśu prayaccha me 22
22. evam artham aham jñātum imam samprārthaye varam |
śṛṇu deveśvara avighnam tathā eva āśu prayaccha me ||
22. aham imam varam jñātum evam artham samprārthaye
deveśvara śṛṇu tathā eva āśu me avighnam prayaccha
22. Therefore, I pray for this boon to understand this matter. O Lord of gods, please listen and quickly grant it to me unimpededly.
इयं स्वच्छन्दमृत्युर्मे नीरोगाऽस्तु तनुश्चिरम् ।
गारुडेन च वेगेन संयुता व्योमगामिनी ॥ २३ ॥
iyaṃ svacchandamṛtyurme nīrogā'stu tanuściram ,
gāruḍena ca vegena saṃyutā vyomagāminī 23
23. iyam svacchandamṛtyuḥ me nīrogā astu tanuḥ ciram
| gāruḍena ca vegena saṃyutā vyomagāminī ||
23. me iyam tanuḥ svacchandamṛtyuḥ nīrogā ciram
astu ca gāruḍena vegena saṃyutā vyomagāminī
23. May this body of mine remain healthy for a long time, with the power to choose its death, and endowed with the sky-traversing speed of (Garuḍa).
प्रतिनाडीकमेषा तु वृद्धिं गच्छतु योजनम् ।
क्रमेण जगतो बाह्ये भवत्वाकाशरूपिणी ॥ २४ ॥
pratināḍīkameṣā tu vṛddhiṃ gacchatu yojanam ,
krameṇa jagato bāhye bhavatvākāśarūpiṇī 24
24. pratināḍīkam eṣā tu vṛddhim gacchatu yojanam
| krameṇa jagataḥ bāhye bhavatu ākāśarūpiṇī ||
24. eṣā tu pratināḍīkam yojanam vṛddhim gacchatu
krameṇa jagataḥ bāhye ākāśarūpiṇī bhavatu
24. Indeed, let this (body) grow by a yojana with each nāḍī (a measure of time). Gradually, let it assume the form of space, extending beyond the world.
साकाशस्यास्य दृश्यस्य लभेय परमेश्वर ।
अन्तमित्थमनन्तस्य परमोऽस्त्विति मे वरः ॥ २५ ॥
sākāśasyāsya dṛśyasya labheya parameśvara ,
antamitthamanantasya paramo'stviti me varaḥ 25
25. sākāśasya asya dṛśyasya labheya parameśvara |
antam ittham anantasya paramaḥ astu iti me varaḥ ||
25. parameśvara asya sākāśasya dṛśyasya antam labheya
ittham anantasya paramaḥ iti me varaḥ astu
25. O Supreme Lord (Parameśvara), may I reach the end of this perceptible realm, including its space. Thus, let my boon (vara) be the ultimate end of the infinite.
इति साधो त्वया प्रोक्ते देवदेवो वरं प्रभुः ।
एवमस्तु तवेत्युक्त्वा यास्यत्यन्तर्धिमीश्वरः ॥ २६ ॥
iti sādho tvayā prokte devadevo varaṃ prabhuḥ ,
evamastu tavetyuktvā yāsyatyantardhimīśvaraḥ 26
26. iti sādho tvayā prokte devadevaḥ varam prabhuḥ
evam astu tava iti uktvā yāsyati antardhim īśvaraḥ
26. sādho tvayā iti prokte,
devadevaḥ varam prabhuḥ īśvaraḥ tava evam astu iti uktvā antardhim yāsyati
26. When this was thus spoken by you, O righteous one, the Lord (īśvara), the best among lords and god of gods (devadeva), having said, 'So be it for you,' will disappear.
गते तस्मिन्महादेवे देवैः सह दिवस्पतौ ।
तपसा ते कृशो देहश्चन्द्रकान्तिर्भविष्यति ॥ २७ ॥
gate tasminmahādeve devaiḥ saha divaspatau ,
tapasā te kṛśo dehaścandrakāntirbhaviṣyati 27
27. gate tasmin mahādeve devaiḥ saha divaspatiḥ
tapasā te kṛśaḥ dehaḥ candrakāntiḥ bhaviṣyati
27. tasmin mahādeve divaspatiḥ devaiḥ saha gate,
te dehaḥ tapasā kṛśaḥ candrakāntiḥ bhaviṣyati
27. When that great god (Mahādeva), the lord of heaven (divaspati), had gone with the gods, your body, emaciated by asceticism (tapas), will become radiant like the moon.
मामापृच्छन्नमस्कृत्य तस्मिन्नेव क्षणे ततः ।
प्लुतिमेष्यति स व्योम्नि चित्तस्थार्थदिदृक्षया ॥ २८ ॥
māmāpṛcchannamaskṛtya tasminneva kṣaṇe tataḥ ,
plutimeṣyati sa vyomni cittasthārthadidṛkṣayā 28
28. mām āpṛcchan namaskṛtya tasmin eva kṣaṇe tataḥ
plutim eṣyati saḥ vyomni cittasthārthadidṛkṣayā
28. saḥ mām āpṛcchan namaskṛtya,
tataḥ tasmin eva kṣaṇe,
vyomni cittasthārthadidṛkṣayā plutim eṣyati
28. Then, at that very moment, having taken leave of me and paid homage, he will leap into the sky, desiring to see the things residing in his mind.
द्वितीय इव शीतांशुर्द्वितीय इव भास्करः ।
द्वितीय इव वौर्वाग्निश्चन्द्रार्कस्पर्धयोत्थितः ॥ २९ ॥
dvitīya iva śītāṃśurdvitīya iva bhāskaraḥ ,
dvitīya iva vaurvāgniścandrārkaspardhayotthitaḥ 29
29. dvitīyaḥ iva śītāṃśuḥ dvitīyaḥ iva bhāskaraḥ
dvitīyaḥ iva vaurvāgniḥ candrārkasprdhayā utthitaḥ
29. saḥ (implied) dvitīyaḥ iva śītāṃśuḥ,
dvitīyaḥ iva bhāskaraḥ,
dvitīyaḥ iva vaurvāgniḥ (san),
candrārkasprdhayā utthitaḥ
29. He rose up like a second moon, like a second sun, and like a second submarine fire (vaurvāgni), arisen in rivalry with the moon and the sun.
ततो गरुडवेगेन दृश्यस्य नभसस्तथा ।
अन्तं प्राप्तुं वहन्वेगाज्जगतः सरितामिव ॥ ३० ॥
tato garuḍavegena dṛśyasya nabhasastathā ,
antaṃ prāptuṃ vahanvegājjagataḥ saritāmiva 30
30. tataḥ garuḍavegena dṛśyasya nabhasaḥ tathā
antam prāptum vahan vegāt jagataḥ saritām iva
30. tataḥ garuḍavegena tathā dṛśyasya nabhasaḥ
antam prāptum jagataḥ saritām iva vahan vegāt
30. Then, [one proceeds] with the speed of Garuḍa, just as the rivers of the world flow swiftly, in order to attain the end of the visible sky.
जगतोन्ते ततोऽजस्रं ततो वर्धिष्यते वपुः ।
कल्पान्तमत्तार्णववन्निष्पाराम्बरपूरणम् ॥ ३१ ॥
jagatonte tato'jasraṃ tato vardhiṣyate vapuḥ ,
kalpāntamattārṇavavanniṣpārāmbarapūraṇam 31
31. jagataḥ ante tataḥ ajasram tataḥ vardhiṣyate
vapuḥ kalpāntamattārṇavavat niṣpārāmbarapūraṇam
31. tataḥ jagataḥ ante tataḥ ajasram vapuḥ
kalpāntamattārṇavavat niṣpārāmbarapūraṇam vardhiṣyate
31. Then, at the end of the world, that body (vapuḥ) will constantly expand, filling the boundless sky, like the agitated ocean at the conclusion of a cosmic cycle (kalpānta).
द्रक्ष्यस्यथ महाव्योन्नि वर्धमानो बृहद्वपुः ।
सर्गान्निरर्गलाधारनिरन्तगगनक्रमात् ॥ ३२ ॥
drakṣyasyatha mahāvyonni vardhamāno bṛhadvapuḥ ,
sargānnirargalādhāranirantagaganakramāt 32
32. drakṣyasi atha mahāvyomni vardhamānaḥ bṛhadvapuḥ
sargāt nirargalādhāranirantagaganakramāt
32. atha tvaṃ mahāvyomni vardhamānaḥ bṛhadvapuḥ
drakṣyasi sargāt nirargalādhāranirantagaganakramāt
32. Then you will see a huge body (vapuḥ) expanding in the great space (mahāvyoman), [arising] from creation, from the unobstructed foundation, and from the unending progression of space.
परमार्थमहाकाशशून्यतावातचक्रकान् ।
स्वभावद्रवतोद्देशाच्चिदर्णवतरङ्गकान् ॥ ३३ ॥
paramārthamahākāśaśūnyatāvātacakrakān ,
svabhāvadravatoddeśāccidarṇavataraṅgakān 33
33. paramārthamahākāśaśūnyatāvātacakrakān
svabhāvadravatoddeśāt cidarṇavataraṅgakān
33. svabhāvadravatoddeśāt paramārthamahākāśaśūnyatāvātacakrakān
cidarṇavataraṅgakān (drakṣyasi)
33. You will [also] perceive the whirlwinds of emptiness (śūnyatā) within the great space (mahākāśa) of ultimate reality (paramārtha), and the waves of the ocean of consciousness (cit), [all emerging] from the characteristic (uddeśāt) of intrinsic nature's (svabhāva) fluidity.
संविद्धने यथा स्वप्ने पुराद्या भान्ति खात्मकाः ।
तथा तदा तवैष्यन्ति सर्गवर्गा निरर्गलाः ॥ ३४ ॥
saṃviddhane yathā svapne purādyā bhānti khātmakāḥ ,
tathā tadā tavaiṣyanti sargavargā nirargalāḥ 34
34. saṃviddhane yathā svapne purādyāḥ bhānti khātmakāḥ
tathā tadā tava eṣyanti sargavargāḥ nirargalāḥ
34. yathā svapne saṃviddhane purādyāḥ khātmakāḥ bhānti
tathā tadā tava nirargalāḥ sargavargāḥ eṣyanti
34. Just as in a dream, in a state of perfect realization, cities and other things appear as if they are merely empty space, similarly, then your boundless creations (sarga) will come into being, unobstructed.
विस्फुरन्ति महाव्योम्नि पर्णौघाः क्षुभितानिलैः ।
तथा सर्गाननन्तांस्त्वं द्रक्ष्यस्यक्षीणनिश्चयः ॥ ३५ ॥
visphuranti mahāvyomni parṇaughāḥ kṣubhitānilaiḥ ,
tathā sargānanantāṃstvaṃ drakṣyasyakṣīṇaniścayaḥ 35
35. visphuranti mahāvyomni parṇaughāḥ kṣubhitānilaiḥ
tathā sargān anantān tvam drakṣyasi akṣīṇaniścayaḥ
35. yathā kṣubhitānilaiḥ parṇaughāḥ mahāvyomni visphuranti
tathā tvam akṣīṇaniścayaḥ anantān sargān drakṣyasi
35. Just as multitudes of leaves flutter in the vast sky, stirred by agitated winds, similarly, you, with unflagging resolve, will perceive countless creations (sarga).
सभासत्येक्षणरुचां यथा जालं सदप्यसत् ।
जगदात्म तथाकाशसंविदां खे सदप्यसत् ॥ ३६ ॥
sabhāsatyekṣaṇarucāṃ yathā jālaṃ sadapyasat ,
jagadātma tathākāśasaṃvidāṃ khe sadapyasat 36
36. sabhāsatyekṣaṇarucām yathā jālam sat api asat
jagadātman tathā ākāśasaṃvidām khe sat api asat
36. he jagadātman yathā sabhāsatyekṣaṇarucām jālam
sat api asat tathā khe ākāśasaṃvidām sat api asat
36. O soul of the world (jagadātman)! Just as an appearance (jālam) formed by the perceptions of a true assembly, though existing, is also non-existent, similarly, the world, in the space of consciousness (saṃvid), though existing, is also non-existent.
सर्वोर्वीजनदृष्टानां लग्नानामिन्दुमण्डले ।
यादृग्जालं जगत्तादृक्स्थितेऽनन्यत्वमात्मनः ॥ ३७ ॥
sarvorvījanadṛṣṭānāṃ lagnānāmindumaṇḍale ,
yādṛgjālaṃ jagattādṛksthite'nanyatvamātmanaḥ 37
37. sarvorvījanadṛṣṭānām lagnānām indumaṇḍale yādṛk
jālam jagat tādṛksthite ananyatvam ātmanaḥ
37. yādṛk jālam sarvorvījanadṛṣṭānām indumaṇḍale lagnānām
(bhāti) tādṛksthite ātmanaḥ ananyatvam jagat (asti)
37. Just as a certain illusion (jālam) is perceived regarding those things seen by all people on earth that are fixed on the moon's orb, similarly, the world (jagat) is the non-duality (ananyatvam) of the Self (ātman) when it is established in that state.
पुनः सर्गः पुनर्व्योम पुनः सर्गः पुनर्नभः ।
इत्येवं पश्यतस्तेऽत्र दीर्घकालः प्रयास्यति ॥ ३८ ॥
punaḥ sargaḥ punarvyoma punaḥ sargaḥ punarnabhaḥ ,
ityevaṃ paśyataste'tra dīrghakālaḥ prayāsyati 38
38. punaḥ sargaḥ punaḥ vyoma punaḥ sargaḥ punaḥ nabhaḥ
iti evam paśyataḥ te atra dīrghakālaḥ prayāsyati
38. te atra dīrghakālaḥ prayāsyati,
evam iti punaḥ sargaḥ punaḥ vyoma punaḥ sargaḥ punaḥ nabhaḥ paśyataḥ
38. Repeatedly, there is creation and then the cosmic expanse (vyoma); again creation and then the sky (ambara). As you thus witness this, a long time will pass for you here.
अथ दीर्घेण कालेन प्रस्फुरन्सर्गपर्णके ।
उद्वेगमेष्यसि व्योम्नि महामहिमनि स्वयम् ॥ ३९ ॥
atha dīrgheṇa kālena prasphuransargaparṇake ,
udvegameṣyasi vyomni mahāmahimani svayam 39
39. atha dīrgheṇa kālena prasphuran sargaparṇake
udvegam eṣyasi vyomni mahāmahimani svayam
39. atha dīrgheṇa kālena,
svayam prasphuran sargaparṇake,
vyomni mahāmahimani udvegam eṣyasi
39. Then, after a long time, you yourself, manifesting within the 'leaf' of creation, will experience a profound weariness (udvega) within the great majesty of space (vyoma).
उद्वेगमेष्यसि ततस्तपसोऽनुभवत्फलम् ।
निर्देक्ष्यसि तदा देहमनन्ताम्बरपूरकम् ॥ ४० ॥
udvegameṣyasi tatastapaso'nubhavatphalam ,
nirdekṣyasi tadā dehamanantāmbarapūrakam 40
40. udvegam eṣyasi tataḥ tapasas anubhavat phalam
nirdekṣyasi tadā deham anantāmbarapūrakam
40. tataḥ tapasas phalam anubhavat,
udvegam eṣyasi.
tadā anantāmbarapūrakam deham nirdekṣyasi
40. Then you will experience weariness (udvega), having fully realized the fruit of your spiritual discipline (tapas). At that time, you will yearn to cast off even a body that fills the infinite cosmic expanse (ambara).
किमिदं कुशरीरं मे भारभूतमिव स्थितम् ।
मेर्वादिभूभृतां लक्षमपि यस्मिंस्तृणायते ॥ ४१ ॥
kimidaṃ kuśarīraṃ me bhārabhūtamiva sthitam ,
mervādibhūbhṛtāṃ lakṣamapi yasmiṃstṛṇāyate 41
41. kim idam kuśarīram me bhārabhūtam iva sthitam
mervādibhūbhṛtām lakṣam api yasmin tṛṇāyate
41. idam me kuśarīram kim? yat bhārabhūtam iva sthitam.
yasmin mervādibhūbhṛtām lakṣam api tṛṇāyate
41. What is this wretched body of mine, which has become like a burden? A body within which even a hundred thousand mountains, like Meru and others, become insignificant like a blade of grass.
देहो ममाप्रमाणोऽयं व्याप्तं व्योम मयाखिलम् ।
पूरयामि खमद्यापि भावि नैवोपगम्यते ॥ ४२ ॥
deho mamāpramāṇo'yaṃ vyāptaṃ vyoma mayākhilam ,
pūrayāmi khamadyāpi bhāvi naivopagamyate 42
42. dehaḥ mama apramāṇaḥ ayam vyāptam vyoma mayā akhilam
pūrayāmi kham adya api bhāvi na eva upagamyate
42. ayam mama dehaḥ apramāṇaḥ mayā akhilam vyoma vyāptam
adya api kham pūrayāmi bhāvi na eva upagamyate
42. My body is immeasurable. All space has been pervaded by me. Even now I fill the ether, yet the future is never apprehended.
अविद्या बत घोरेयमनन्ता च प्रमीयते ।
मीयते न च केनापि ब्रह्मज्ञानं समं विना ॥ ४३ ॥
avidyā bata ghoreyamanantā ca pramīyate ,
mīyate na ca kenāpi brahmajñānaṃ samaṃ vinā 43
43. avidyā bata ghorā iyam anantā ca pramīyate
mīyate na ca kena api brahmajñānam samam vinā
43. bata iyam ghorā anantā ca avidyā pramīyate ca
kena api brahmajñānam samam vinā na mīyate
43. Alas, this terrible and endless ignorance (avidyā) is perceived. But it is not truly comprehended by anyone without the equivalent knowledge of Brahman (brahmajñānam).
तमिमं संत्यजाम्येव देहमाविवृतान्तरम् ।
नानेन किंचिदाप्नोमि साधुसच्छास्त्रसंगमम् ॥ ४४ ॥
tamimaṃ saṃtyajāmyeva dehamāvivṛtāntaram ,
nānena kiṃcidāpnomi sādhusacchāstrasaṃgamam 44
44. tam imam santyajāmi eva deham āvivṛtāntaram na
anena kiñcit āpnomi sādhu-sat-śāstra-saṅgamam
44. eva tam imam deham āvivṛtāntaram santyajāmi
anena kiñcit na āpnomi sādhu-sat-śāstra-saṅgamam
44. I indeed completely abandon this body, whose interior has been fully revealed. Through it, I gain nothing, not even the association with virtuous people or true scriptures.
अनन्तापारपर्यन्तं निरालम्बाम्बरास्पदम् ।
किं नामेदं शरीरं मे सुदुष्प्रापार्थसंगमम् ॥ ४५ ॥
anantāpāraparyantaṃ nirālambāmbarāspadam ,
kiṃ nāmedaṃ śarīraṃ me suduṣprāpārthasaṃgamam 45
45. anantāpāraparyantam nirālambāmbarāspadam kim
nāma idam śarīram me suduṣprāpārthasaṅgamam
45. anantāpāraparyantam nirālambāmbarāspadam
suduṣprāpārthasaṅgamam idam me śarīram nāma kim
45. What, indeed, is this body of mine, which is endless, boundless, and without final limit, whose abode is the unsupported sky, and through which the attainment of the ultimate purpose (artha) is exceedingly difficult?
इति संचिन्त्य तं देहं धारणां प्राणरेचनीम् ।
कृत्वा त्यक्ष्यसि संभुक्तात्फलाच्छुष्कं यथा खगः ॥ ४६ ॥
iti saṃcintya taṃ dehaṃ dhāraṇāṃ prāṇarecanīm ,
kṛtvā tyakṣyasi saṃbhuktātphalācchuṣkaṃ yathā khagaḥ 46
46. iti saṃcintya tam deham dhāraṇām prāṇarecanīm kṛtvā
tyakṣyasi saṃbhuktāt phalāt śuṣkam yathā khagaḥ
46. iti tam deham saṃcintya prāṇarecanīm dhāraṇām kṛtvā,
saṃbhuktāt phalāt śuṣkam khagaḥ yathā,
tyakṣyasi.
46. Having thus contemplated that body and performed the breath-expelling concentration, you will abandon it, just as a bird discards a dry fruit after having consumed its essence.
कृत्वा देहपरित्यागं जीवः प्राणसमन्वितः ।
व्योम्नि स्थास्यति ते तस्मिन्वातात्सूक्ष्मोऽपि वातवत् ॥ ४७ ॥
kṛtvā dehaparityāgaṃ jīvaḥ prāṇasamanvitaḥ ,
vyomni sthāsyati te tasminvātātsūkṣmo'pi vātavat 47
47. kṛtvā dehaparityāgam jīvaḥ prāṇasamanvitaḥ vyomni
sthāsyati te tasmin vātāt sūkṣmaḥ api vātavat
47. dehaparityāgam kṛtvā,
prāṇasamanvitaḥ te jīvaḥ,
tasmin vyomni,
vātāt sūkṣmaḥ api,
vātavat sthāsyati.
47. Having abandoned the body, your individual soul (jīva), accompanied by the life-force (prāṇa), will remain in that space, subtler than the wind, yet moving like the wind.
छिन्नपक्षो महामेरुरिव देहः पतिष्यति ।
तत्र भूलोकशैलादि सर्वं चूर्णीकरिष्यति ॥ ४८ ॥
chinnapakṣo mahāmeruriva dehaḥ patiṣyati ,
tatra bhūlokaśailādi sarvaṃ cūrṇīkariṣyati 48
48. chinnapakṣaḥ mahāmeruḥ iva dehaḥ patiṣyati
tatra bhūlokaśaila-ādi sarvam cūrṇīkariṣyati
48. chinnapakṣaḥ mahāmeruḥ iva dehaḥ patiṣyati.
tatra bhūlokaśailādi sarvam cūrṇīkariṣyati.
48. The body, like the great Meru mountain with its wings clipped, will fall. There, it will crush all things, including the Earth and mountains.
शुष्का भगवती देहं तत्तदा भक्षयिष्यति ।
समातृमण्डला तेन निर्दोषा भूर्भविष्यति ॥ ४९ ॥
śuṣkā bhagavatī dehaṃ tattadā bhakṣayiṣyati ,
samātṛmaṇḍalā tena nirdoṣā bhūrbhaviṣyati 49
49. śuṣkā bhagavatī deham tat tadā bhakṣayiṣyati
samātṛmaṇḍalā tena nirdoṣā bhūḥ bhaviṣyati
49. śuṣkā samātṛmaṇḍalā bhagavatī tat deham tadā bhakṣayiṣyati.
tena bhūḥ nirdoṣā bhaviṣyati.
49. The dry goddess (Śuṣkā Bhagavatī), accompanied by her host of Mother goddesses, will then consume that body. By that action, the Earth will become pure (nirdoṣā).
इत्यात्मोदन्तमखिलं श्रुतवानसि सुव्रत ।
तपस्तालीवने कृत्वा यथेच्छसि तथा कुरु ॥ ५० ॥
ityātmodantamakhilaṃ śrutavānasi suvrata ,
tapastālīvane kṛtvā yathecchasi tathā kuru 50
50. iti ātmaudantam akhilam śrutavān asi suvrata
tapaḥ tālīvane kṛtvā yathā icchasi tathā kuru
50. suvrata iti ātmaudantam akhilam asi śrutavān
tālīvane tapaḥ kṛtvā yathā icchasi tathā kuru
50. Thus, O virtuous one, you have heard the entire account of yourself (ātman). Now, having performed austerities (tapas) in the palm forest, do as you wish.
व्याध उवाच ।
अहो नु भगवन्दुःखं परिभोक्तव्यमक्षयम् ।
मया व्यर्थमनर्थाय यदर्थेन दुरर्थितम् ॥ ५१ ॥
vyādha uvāca ,
aho nu bhagavanduḥkhaṃ paribhoktavyamakṣayam ,
mayā vyarthamanarthāya yadarthena durarthitam 51
51. vyādhaḥ uvāca aho nu bhagavan duḥkham paribhoktavyam
akṣayam mayā vyartham anarthāya yat arthena durarthitam
51. vyādhaḥ uvāca bhagavan aho nu akṣayam duḥkham mayā
paribhoktavyam yat arthena durarthitam mayā vyartham anarthāya
51. The hunter said: O revered one, alas, truly, unending suffering must be endured by me! Whatever was ill-acquired by me using wealth was in vain, leading only to misfortune.
विद्यते किं विभो काचिद्युक्तिः सैषा स्थितिर्वर ।
अन्यथा भवितव्योऽर्थो यदि नास्ति तदुच्यताम् ॥ ५२ ॥
vidyate kiṃ vibho kācidyuktiḥ saiṣā sthitirvara ,
anyathā bhavitavyo'rtho yadi nāsti taducyatām 52
52. vidyate kim vibho kācit yuktiḥ sā eṣā sthitiḥ vara
anyathā bhavitavyaḥ arthaḥ yadi na asti tat ucyatām
52. vibho vara eṣā sthitiḥ kācit yuktiḥ kim vidyate
yadi na asti anyathā bhavitavyaḥ arthaḥ tat ucyatām
52. O all-pervading one (vibho), O best one, is there any solution or means (yukti) to this state of affairs? If there isn't, then what is destined to happen otherwise, that should be told.
मुनिरुवाच ।
अवश्यंभवितव्योऽर्थो न कदाचन केनचित् ।
विधातुमन्यथा शक्यस्तन्न क्षरति यत्नतः ॥ ५३ ॥
muniruvāca ,
avaśyaṃbhavitavyo'rtho na kadācana kenacit ,
vidhātumanyathā śakyastanna kṣarati yatnataḥ 53
53. muniḥ uvāca avaśyambhavitavyaḥ arthaḥ na kadācana
kenacit vidhātum anyathā śakyaḥ tat na kṣarati yatnataḥ
53. muniḥ uvāca avaśyambhavitavyaḥ arthaḥ kenacit kadācana
anyathā vidhātum na śakyaḥ tat yatnataḥ na kṣarati
53. The sage said: That which is destined to occur can never be altered by anyone, at any time. It does not diminish or evade, despite any effort.
वामावामशिरःपादविपर्ययविधौ यथा ।
पुंसो न विद्यते शक्तिस्तथा भाव्यन्यथास्थितौ ॥ ५४ ॥
vāmāvāmaśiraḥpādaviparyayavidhau yathā ,
puṃso na vidyate śaktistathā bhāvyanyathāsthitau 54
54. vāmāvāmaśiraḥpādaviparyayavidhau yathā puṃsaḥ
na vidyate śaktiḥ tathā bhāvyanyathāsthitau
54. yathā puṃsaḥ vāmāvāmaśiraḥpādaviparyayavidhau
śaktiḥ na vidyate tathā bhāvyanyathāsthitau
54. Just as a person lacks the power (śakti) to reverse the left and right positions of their head and feet, similarly, there is no power (śakti) to alter the destined (bhāvya) state of things to be otherwise.
ज्योतिःशास्त्रार्थविज्ञानैरिह भाव्यर्थवेदनम् ।
भवत्यन्यदपूर्वं तु न किंचन कदाचन ॥ ५५ ॥
jyotiḥśāstrārthavijñānairiha bhāvyarthavedanam ,
bhavatyanyadapūrvaṃ tu na kiṃcana kadācana 55
55. jyotiḥśāstrārthavijñānaiḥ iha bhāvyārthavedanam
bhavati anyat apūrvam tu na kiṃcana kadācana
55. iha jyotiḥśāstrārthavijñānaiḥ bhāvyārthavedanam
bhavati tu anyat apūrvam kiṃcana na kadācana
55. Here, the knowledge of what is destined to occur (bhāvya) is achieved through understanding the principles of astronomy/astrology (jyotiḥ-śāstra), yet nothing truly new or unprecedented ever comes into existence.
जयन्ति कर्माणि हि वेदनानि यैः प्राकृतैरद्यतनान्युपेत्य ।
शरीरदाहैरपि निर्विकारसंविन्नयैर्ब्रह्मतयैव सुप्तम् ॥ ५६ ॥
jayanti karmāṇi hi vedanāni yaiḥ prākṛtairadyatanānyupetya ,
śarīradāhairapi nirvikārasaṃvinnayairbrahmatayaiva suptam 56
56. jayanti karmāṇi hi vedanāni yaiḥ
prākṛtaiḥ adyatanāni upetya
śarīradāhaiḥ api nirvikārasaṃvinnayaiḥ
brahmatayā eva suptam
56. karmāṇi vedanāni hi jayanti yaiḥ
prākṛtaiḥ adyatanāni upetya
śarīradāhaiḥ api nirvikārasaṃvinnayaiḥ
brahmatayā eva suptam
56. Actions (karma) and experiences (vedanā) are indeed triumphant. Through these, the natural elements (prakṛti's constituents), having manifested in their current forms, and even through bodily afflictions (śarīradāha) and the paths of unchangeable consciousness, (the Self) has remained absorbed (metaphorically, slept) in its true nature as Brahman (brahman) itself.

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 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 (current chapter) 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