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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-160

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श्रीवाल्मीकिरुवाच ।
विपश्चिति वदत्येवं तद्वृत्तान्तमवेक्षितुम् ।
इव लोकान्तरं भानुः पादैर्दूरायतैर्ययौ ॥ १ ॥
śrīvālmīkiruvāca ,
vipaściti vadatyevaṃ tadvṛttāntamavekṣitum ,
iva lokāntaraṃ bhānuḥ pādairdūrāyatairyayau 1
1. śrīvālmīkiḥ uvāca vipaścitī vadati evam tatvṛttāntam
avekṣitum iva lokāntaram bhānuḥ pādaiḥ dūrāyataiḥ yayau
1. śrīvālmīkiḥ uvāca evaṃ vipaścitī vadati tatvṛttāntam
avekṣitum iva bhānuḥ dūrāyataiḥ pādaiḥ lokāntaram yayau
1. Śrī Vālmīki said: As the wise one was speaking thus, as if to witness his narrative, the sun (bhānuḥ) ascended, stretching its rays (pādaiḥ) far and wide as if to another world.
उदभूत्पूरयन्नाशा दिनपर्यन्तदुन्दुभिः ।
तुष्टाभिरिव निर्मुक्तो दिग्भिर्जयजयारवः ॥ २ ॥
udabhūtpūrayannāśā dinaparyantadundubhiḥ ,
tuṣṭābhiriva nirmukto digbhirjayajayāravaḥ 2
2. udabhūt pūrayan āśāḥ dinaparyantadundubhiḥ
tuṣṭābhiḥ iva nirmuktaḥ digbhiḥ jayajayaravaḥ
2. dinaparyantadundubhiḥ āśāḥ pūrayan udabhūt
jayajayaravaḥ iva tuṣṭābhiḥ digbhiḥ nirmuktaḥ
2. The drum (dundubhiḥ) marking the end of the day arose, filling the directions. It was as if a triumphant roar (jayajayaravaḥ) was released by the gratified directions (digbhiḥ).
विपश्चिते दशरथो गृहदारधनादिकम् ।
राज्यानुरूपं विभवं प्रोत्तस्थौ कल्पयन्क्रमात् ॥ ३ ॥
vipaścite daśaratho gṛhadāradhanādikam ,
rājyānurūpaṃ vibhavaṃ prottasthau kalpayankramāt 3
3. vipaścite daśarathaḥ gṛhadāradhanādikam
rājyānurūpam vibhavam prottasthau kalpayan kramāt
3. daśarathaḥ vipaścite rājyānurūpam gṛhadāradhanādikam
vibhavam kalpayan kramāt prottasthau
3. King Daśaratha then began to gradually arrange for the wise one (vipaścite) appropriate splendors (vibhavam) befitting a kingdom, including a house, wife, wealth, and other such things.
राजरामवसिष्ठाद्या मिथः कृत्वा विसर्जनम् ।
यथाक्रमं पूजनं च प्रययुः स्वास्पदानि ते ॥ ४ ॥
rājarāmavasiṣṭhādyā mithaḥ kṛtvā visarjanam ,
yathākramaṃ pūjanaṃ ca prayayuḥ svāspadāni te 4
4. rājarāmavasiṣṭhādyāḥ mithaḥ kṛtvā visarjanam
yathākramam pūjanam ca prayayuḥ svāspadāni te
4. te rājarāmavasiṣṭhādyāḥ mithaḥ visarjanam kṛtvā
ca yathākramam pūjanam prayayuḥ svāspadāni
4. King Rama, Vasiṣṭha, and the others, having mutually bid farewell and performed greetings in due order, departed for their respective homes.
स्नात्वा भुक्त्वा निशां नीत्वा प्रभाते पुनराययुः ।
तेनैव संनिवेशेन सा सभा संस्थिताऽभवत् ॥ ५ ॥
snātvā bhuktvā niśāṃ nītvā prabhāte punarāyayuḥ ,
tenaiva saṃniveśena sā sabhā saṃsthitā'bhavat 5
5. snātvā bhuktvā niśām nītvā prabhāte punaḥ āyayuḥ
tena eva saṃniveśena sā sabhā saṃsthitā abhavat
5. (te) snātvā bhuktvā niśām nītvā prabhāte punaḥ āyayuḥ
tena eva saṃniveśena sā sabhā saṃsthitā abhavat
5. Having bathed, eaten, and passed the night, they returned again in the morning. With that same arrangement, the assembly was reconvened.
क्रमान्मुनिरुवाचाथ तां यथाप्रस्तुतां कथाम् ।
शशीवामृतमाह्लादमुद्गिरन्मुखदीप्तिभिः ॥ ६ ॥
kramānmuniruvācātha tāṃ yathāprastutāṃ kathām ,
śaśīvāmṛtamāhlādamudgiranmukhadīptibhiḥ 6
6. kramāt muniḥ uvāca atha tām yathāprastutām kathām
śaśī iva amṛtam āhlādam udgiran mukhadiptibhiḥ
6. atha kramāt muniḥ mukhadiptibhiḥ āhlādam amṛtam
iva udgiran tām yathāprastutām kathām uvāca
6. Then, in due course, the sage (muni) narrated that story as it had been presented, radiating delight with the brilliance of his face, much like the moon emits its pleasing nectar.
राजन्नेयमविद्येयमसत्येव सती स्थिता ।
नेदृशेनापि यत्नेन निर्णीतैषा विपश्चिता ॥ ७ ॥
rājanneyamavidyeyamasatyeva satī sthitā ,
nedṛśenāpi yatnena nirṇītaiṣā vipaścitā 7
7. rājan na iyam avidyā iyam asatyā eva satī sthitā
na īdṛśena api yatnena nirṇītā eṣā vipaścitā
7. rājan iyam avidyā na iyam asatyā eva satī sthitā
eṣā īdṛśena api yatnena api vipaścitā na nirṇītā
7. O King, this is not merely ignorance (avidyā). This (avidyā), though unreal, stands as if it were truly existent. It has not been definitively comprehended, even through such great effort, even by a wise person.
अविद्यैवमविज्ञाता चिरानन्तावभासते ।
परिज्ञाता तु नास्त्येव मृगतृष्णानदी यथा ॥ ८ ॥
avidyaivamavijñātā cirānantāvabhāsate ,
parijñātā tu nāstyeva mṛgatṛṣṇānadī yathā 8
8. avidyā evam avijñātā cira anantā avabhāsate
parijñātā tu na asti eva mṛgatṛṣṇā nadī yathā
8. avijñātā avidyā evam cira anantā avabhāsate
tu parijñātā na asti eva yathā mṛgatṛṣṇā nadī
8. Ignorance (avidyā), when unrecognized, appears to be endless and everlasting. But once it is fully understood, it ceases to exist, much like a mirage appears to be a river.
मन्त्रिणस्ते महाबुद्धे भासस्यास्य विपश्चितः ।
इतिवृत्तं त्वमित्यस्य स्वयमेव हि दृष्टवान् ॥ ९ ॥
mantriṇaste mahābuddhe bhāsasyāsya vipaścitaḥ ,
itivṛttaṃ tvamityasya svayameva hi dṛṣṭavān 9
9. mantriṇaḥ te mahābudhe bhāsasya asya vipaścitaḥ
itivṛttam tvam iti asya svayam eva hi dṛṣṭavān
9. mahābudhe,
tvam te mantriṇaḥ asya vipaścitaḥ bhāsasya itivṛttam iti svayam eva hi dṛṣṭavān
9. O greatly intelligent one (mahābuddhe), you yourself have certainly witnessed the entire account (itivṛtta) of this wise Bhāsa, your counselor.
सदृशोऽयमितस्त्वाभिः कथाभिर्ज्ञाततत्पदः ।
अविद्यायां प्रशान्तायां जीवन्मुक्तो भविष्यति ॥ १० ॥
sadṛśo'yamitastvābhiḥ kathābhirjñātatatpadaḥ ,
avidyāyāṃ praśāntāyāṃ jīvanmukto bhaviṣyati 10
10. sadṛśaḥ ayam itaḥ tu ābhiḥ kathābhiḥ jñātatatpadaḥ
avidyāyām praśāntāyām jīvanmuktaḥ bhaviṣyati
10. ayam itaḥ tu ābhiḥ kathābhiḥ sadṛśaḥ jñātatatpadaḥ
avidyāyām praśāntāyām jīvanmuktaḥ bhaviṣyati
10. This person, who has understood that supreme state, is similar to these narratives. When ignorance (avidyā) is completely pacified, he will become a liberated-while-living (jīvanmukta) individual.
अविद्येति धृता संविद्ब्रह्मणात्मनि सत्तया ।
तद्भ्रमेणासदप्यस्याः सद्रूपमिव लक्ष्यते ॥ ११ ॥
avidyeti dhṛtā saṃvidbrahmaṇātmani sattayā ,
tadbhrameṇāsadapyasyāḥ sadrūpamiva lakṣyate 11
11. avidyā iti dhṛtā saṃvit brahmaṇā ātmani sattayā
tat bhrameṇa asat api asyāḥ sat rūpam iva lakṣyate
11. brahmaṇā sattayā saṃvit ātmani avidyā iti dhṛtā
tat bhrameṇa asyāḥ asat api sat rūpam iva lakṣyate
11. Consciousness (saṃvit) is held in the Self (ātman) by Brahman as ignorance (avidyā) through its very nature of existence. Due to the delusion (bhrama) caused by that (ignorance), even what is unreal (asat) appears to be a real form (sat rūpam) of this (ignorance).
यदा ब्रह्मात्मिकैवेयमविद्या नेतरात्मिका ।
तदास्त्येषाऽपरिज्ञाता परिज्ञाता न भिद्यते ॥ १२ ॥
yadā brahmātmikaiveyamavidyā netarātmikā ,
tadāstyeṣā'parijñātā parijñātā na bhidyate 12
12. yadā brahmātmikā eva iyam avidyā na itarātmikā
tadā asti eṣā aparijñātā parijñātā na bhidyate
12. yadā iyam avidyā brahmātmikā eva itarātmikā na
tadā eṣā aparijñātā asti parijñātā na bhidyate
12. When this ignorance (avidyā) is indeed of the very nature of Brahman and not of any other nature, then it exists as long as it is unknown. But once it is fully known, it does not remain distinct or separate.
अविद्यैवमनन्तेयं नानाप्रसवशालिनी ।
जडा हृद्या रसमयी मोहमाधवमञ्जरी ॥ १३ ॥
avidyaivamananteyaṃ nānāprasavaśālinī ,
jaḍā hṛdyā rasamayī mohamādhavamañjarī 13
13. avidyā evam anantā iyam nānāprasavaśālinī
jaḍā hṛdyā rasamayī mohamādhavamañjarī
13. iyam avidyā evam anantā nānāprasavaśālinī
jaḍā hṛdyā rasamayī mohamādhavamañjarī
13. This very ignorance (avidyā) is thus endless and gives rise to various creations. It is inert, yet enchanting and full of captivating essence, like a blossom born of the spring of delusion (moha).
अन्तशून्या ग्रन्थिमती श्लक्ष्णा स्वङ्कुरकण्टका ।
जडा रसमयी दीर्घा लतेव वनवैणवी ॥ १४ ॥
antaśūnyā granthimatī ślakṣṇā svaṅkurakaṇṭakā ,
jaḍā rasamayī dīrghā lateva vanavaiṇavī 14
14. antaśūnyā granthimatī ślakṣṇā svaṅkurakaṇṭakā
jaḍā rasamayī dīrghā latā iva vanavaiṇavī
14. antaśūnyā granthimatī ślakṣṇā svaṅkurakaṇṭakā
jaḍā rasamayī dīrghā vanavaiṇavī latā iva
14. (This ignorance is) without intrinsic essence, intricate, and outwardly smooth, yet it possesses thorns in its own sprouts. It is inert, full of enticing charm, and far-reaching, like a wild bamboo creeper in the forest.
फलाशङ्का मुधैवातिनिष्फला चित्तहारिणी ।
अकालपुष्पमालेव श्रेयसा नाभिनन्दिता ॥ १५ ॥
phalāśaṅkā mudhaivātiniṣphalā cittahāriṇī ,
akālapuṣpamāleva śreyasā nābhinanditā 15
15. phalāśaṅkā mudhā eva atiniṣphalā cittahāriṇī
akālapuṣpamālā iva śreyasā na abhinanditā
15. phalāśaṅkā mudhā eva atiniṣphalā cittahāriṇī
akālapuṣpamālā iva śreyasā na abhinanditā
15. The expectation of any outcome (from ignorance) is truly in vain and utterly fruitless, even though this (ignorance) captivates the mind. It is like a garland of unseasonal flowers, not welcomed by those who seek ultimate spiritual welfare (śreyas).
न किंचिद्रूपिणी पीना नानाभुवनपूरिणी ।
भूताकुला निरालोका सुदीर्घेव तमोमयी ॥ १६ ॥
na kiṃcidrūpiṇī pīnā nānābhuvanapūriṇī ,
bhūtākulā nirālokā sudīrgheva tamomayī 16
16. na kiñcit rūpiṇī pīnā nānābhuvana pūriṇī
bhūtākulā nirālokā sudīrghā iva tamomayī
16. na kiñcit rūpiṇī pīnā nānābhuvana pūriṇī
bhūtākulā nirālokā sudīrghā iva tamomayī
16. It has no specific form, is immense, and fills various realms. Teeming with living beings, it is without light, appearing exceedingly vast and consisting entirely of darkness (tamas).
केशोण्ड्रकभ्रान्तिरिव विचित्रग्रन्थिवेष्टना ।
मिथ्यैव दृश्यमाना खेऽदृश्यमाना न किंचन ॥ १७ ॥
keśoṇḍrakabhrāntiriva vicitragranthiveṣṭanā ,
mithyaiva dṛśyamānā khe'dṛśyamānā na kiṃcana 17
17. keśoṇḍrakabhrāntiḥ iva vicitragranthiveṣṭanā
mithyā eva dṛśyamānā khe adṛśyamānā na kiñcana
17. keśoṇḍrakabhrāntiḥ iva vicitragranthiveṣṭanā
mithyā eva dṛśyamānā khe adṛśyamānā na kiñcana
17. It is like the illusion of a tangled knot of hair (kesoṇḍraka-bhrānti), woven with strange and complex bindings. Though seen falsely in space, it becomes nothing at all when it vanishes.
विचित्रवर्णा विगुणा शून्ये च वितताकृतिः ।
जडस्पन्दोत्पातमयी शक्रचापलतेव खे ॥ १८ ॥
vicitravarṇā viguṇā śūnye ca vitatākṛtiḥ ,
jaḍaspandotpātamayī śakracāpalateva khe 18
18. vicitravarṇā viguṇā śūnye ca vitatākṛtiḥ
jaḍaspandotpātamayī śakracāpalatā iva khe
18. vicitravarṇā viguṇā śūnye ca vitatākṛtiḥ
jaḍaspandotpātamayī śakracāpalatā iva khe
18. It possesses diverse colors, yet is devoid of (material) qualities (guṇa), and extends its form in the void. Composed of inert, pulsating phenomena, it is like a flash of lightning in the sky.
जडकल्लोलबहुला कलुषोल्लासफेनिला ।
चक्रावर्ताक्षयमयी प्रावृषीव तरङ्गिणी ॥ १९ ॥
jaḍakallolabahulā kaluṣollāsaphenilā ,
cakrāvartākṣayamayī prāvṛṣīva taraṅgiṇī 19
19. jaḍakallolabahulā kaluṣollāsaphenilā
cakrāvarta akṣayamayī prāvṛṣi iva taraṅgiṇī
19. jaḍakallolabahulā kaluṣollāsaphenilā
cakrāvarta akṣayamayī prāvṛṣi iva taraṅgiṇī
19. Abounding with inert waves, frothy with turbid swells, and full of endless whirlpools, it is like a river during the rainy season.
अनारतवहच्छून्यजगन्मृगनदीशता ।
रजोराशिमयी रूक्षा शवभूरिव दुर्भगा ॥ २० ॥
anāratavahacchūnyajaganmṛganadīśatā ,
rajorāśimayī rūkṣā śavabhūriva durbhagā 20
20. anāratavahacchūnyajaganmṛganadīśatā
rajorāśimayī rūkṣā śavabhūmiḥ iva durbhagā
20. anāratavahacchūnyajaganmṛganadīśatā
rajorāśimayī rūkṣā śavabhūmiḥ iva durbhagā
20. This ephemeral existence is wretched (durbhagā), dry (rūkṣā), and composed of heaps of dust (rajorāśimayī), just like a cremation ground (śavabhūmi). It is a multitude of mirage-rivers in a continuously flowing, empty world (jagat).
अन्तं प्राप्नोति न यथा चिरं स्वप्नपुरे चरन् ।
जाग्रदाख्ये स्वप्नपुरे तथैवास्मिंश्चिरं चरन् ॥ २१ ॥
antaṃ prāpnoti na yathā ciraṃ svapnapure caran ,
jāgradākhye svapnapure tathaivāsmiṃściraṃ caran 21
21. antam prāpnoti na yathā ciram svapnapure caran
jāgradākhye svapnapure tathā eva asmin ciram caran
21. yathā svapnapure ciram caran antam na prāpnoti
tathā eva jāgradākhye asmin svapnapure ciram caran
21. Just as a person wandering (caran) for a long time (ciram) in a city of dreams (svapnapura) does not reach its end (antam prāpnoti na), similarly, a person wandering for a long time (ciram caran) in this (asmin) dream city (svapnapura) known as the waking state (jāgradākhye) also does not reach its end.
यानि संकल्पजालानि प्रतिष्ठामागतान्यलम् ।
त्यक्तैकदृश्यजालस्थदेहानां दृढचेतसाम् ॥ २२ ॥
yāni saṃkalpajālāni pratiṣṭhāmāgatānyalam ,
tyaktaikadṛśyajālasthadehānāṃ dṛḍhacetasām 22
22. yāni saṅkalpajālani pratiṣṭhām āgatāni alam
tyaktaikadṛśyajālasthadehānām dṛḍhacetasām
22. yāni saṅkalpajālani pratiṣṭhām āgatāni alam
tyaktaikadṛśyajālasthadehānām dṛḍhacetasām
22. Those networks of intentions (saṅkalpajālani) that have become fully established (pratiṣṭhām āgatāni alam) for individuals with steadfast minds (dṛḍhacetasām), whose bodies (dehānām) abide in the single, abandoned web of the objective world (dṛśyajāla).
स्थितानि तानि चिद्व्योम कोशरत्नान्यसंकटम् ।
विमानपुरभूम्यादिरूपेणेत्थं स्थितात्मना ॥ २३ ॥
sthitāni tāni cidvyoma kośaratnānyasaṃkaṭam ,
vimānapurabhūmyādirūpeṇetthaṃ sthitātmanā 23
23. sthitāni tāni citvyoma kośaratnāni asaṅkaṭam
vimānapurabhūmyādirūpeṇa ittham sthitātmanā
23. tāni sthitātmanā cidvyoma kośaratnāni asaṅkaṭam
sthitāni ittham vimānapurabhūmyādirūpeṇa
23. Those (networks of intentions/mental formations) exist unimpededly (asaṅkaṭam) as jewel-like treasures (kośaratnāni) within the expanse of pure consciousness (cidvyoma). Thus (ittham), by the one whose true Self (ātman) is established (sthitātmanā), they manifest in the form of celestial mansions (vimāna), cities (pura), lands (bhūmi), and so forth.
तान्येव सिद्धसद्मानि व्योम्नि भान्ति परस्परम् ।
अदृष्टान्यप्यसंख्यानि सूपलब्धान्यसन्त्यपि ॥ २४ ॥
tānyeva siddhasadmāni vyomni bhānti parasparam ,
adṛṣṭānyapyasaṃkhyāni sūpalabdhānyasantyapi 24
24. tāni eva siddhasadmāni vyomni bhānti parasparam
adṛṣṭāni api asaṃkhyāni sūpalabdhāni asanti api
24. tāni eva siddhasadmāni vyomni parasparam bhānti
adṛṣṭāni api asaṃkhyāni api asanti api sūpalabdhāni
24. Those very abodes of perfected beings (siddhasadmāni) shine in the sky, one within another. Although unseen and innumerable, they are well-perceived (or easily accessible) even if they are fundamentally non-existent.
सुवर्णमणिमाणिक्यमुक्तावनिमयानि च ।
भक्ष्यभोज्यान्नपानाढ्यरसायनसरांसि च ॥ २५ ॥
suvarṇamaṇimāṇikyamuktāvanimayāni ca ,
bhakṣyabhojyānnapānāḍhyarasāyanasarāṃsi ca 25
25. suvarṇamaṇimāṇikyāmuktāvanimayāni ca
bhakṣyabhojyānnapānāḍhyarasāyanasarāṃsi ca
25. suvarṇamaṇimāṇikyāmuktāvanimayāni ca
bhakṣyabhojyānnapānāḍhyarasāyanasarāṃsi ca
25. And [there are abodes] made of gold, jewels, rubies, pearls, and other precious minerals, as well as lakes abundant with chewable foods, general provisions, drinks, and elixirs (rasāyana).
मधुमद्यदधिक्षीरघृतकुल्याकुलानि च ।
रसायनमयाकारवनितावलितानि च ॥ २६ ॥
madhumadyadadhikṣīraghṛtakulyākulāni ca ,
rasāyanamayākāravanitāvalitāni ca 26
26. madhumadyadadhikṣīraghṛtakulyākulāni
ca rasāyanamayākāravanitāvalitāni ca
26. madhumadyadadhikṣīraghṛtakulyākulāni
ca rasāyanamayākāravanitāvalitāni ca
26. And [there are abodes] teeming with streams of honey, intoxicating drinks, yogurt, milk, and ghee; and endowed with women whose forms are constituted of elixirs (rasāyana).
सर्वर्तुपुष्पफलपल्लवपूरवन्ति लीलाविलोलललनाकुलितालयानि ।
संकल्पमात्ररचनेन च सर्वकालं संपन्नसर्वविभवोत्करसंकुलानि ॥ २७ ॥
sarvartupuṣpaphalapallavapūravanti līlāvilolalalanākulitālayāni ,
saṃkalpamātraracanena ca sarvakālaṃ saṃpannasarvavibhavotkarasaṃkulāni 27
27. sarvartupuṣpaphalapallavapūravanti
līlāvilolalalanākulitālayāni
saṅkalpamātraracanena ca sarvakālam
sampannasarvavibhavotkarasaṃkulāni
27. sarvartupuṣpaphalapallavapūravanti
līlāvilolalalanākulitālayāni ca
saṅkalpamātraracanena sarvakālam
sampannasarvavibhavotkarasaṃkulāni
27. Possessing an abundance of flowers, fruits, and sprouts from all seasons, with dwellings (ālayāni) filled with playful and restless women; and which are, at all times, crowded with a multitude of every perfected enjoyment and luxury, simply by their creation (racanā) through mere intention (saṅkalpa).
सहस्रचन्द्रबिम्बानि शतसूर्याणि कानिचित् ।
सुवर्णामृतवेषाम्बुमयभूतानि कानिचित् ॥ २८ ॥
sahasracandrabimbāni śatasūryāṇi kānicit ,
suvarṇāmṛtaveṣāmbumayabhūtāni kānicit 28
28. sahasracandrabimbāni śatasūryāṇi kānicit
suvarṇāmṛtaveṣāmbhumayabhūtāni kānicit
28. kānicit sahasracandrabimbāni śatasūryāṇi
kānicit suvarṇāmṛtaveṣāmbhumayabhūtāni
28. Some (manifestations) appear as thousands of moon-disks and hundreds of suns; others are beings composed of gold, nectar, garments, and water.
स्वेच्छातमःप्रकाशानि नित्यानन्दमयानि च ।
कानिचिन्नीयमानानि तनुतूललघूनि च ॥ २९ ॥
svecchātamaḥprakāśāni nityānandamayāni ca ,
kānicinnīyamānāni tanutūlalaghūni ca 29
29. svecchātamaḥprakāśāni nityānandamayāni
ca kānicit nīyamānāni tanutūlalaghūni ca
29. kānicit svecchātamaḥprakāśāni ca nityānandamayāni
ca kānicit nīyamānāni tanutūlalaghūni
29. Some (entities) manifest darkness and light according to their own will, and are full of eternal bliss (ānanda). And some are carried along, light as a wisp of cotton.
क्षणोत्पत्तिविनाशानि कानिचित्कलनावशात् ।
अनन्तस्वन्नपानानि निर्जरामरणानि च ॥ ३० ॥
kṣaṇotpattivināśāni kānicitkalanāvaśāt ,
anantasvannapānāni nirjarāmaraṇāni ca 30
30. kṣaṇotpattivināśāni kānicit kalanāvaśāt
anantasvannapānāni nirjarāmaraṇāni ca
30. kānicit kalanāvaśāt kṣaṇotpattivināśāni
ca anantasvannapānāni nirjarāmaraṇāni
30. Some (entities) come into existence and perish in an instant, owing to the power of imagination. And some possess endless dream-like food and drink, being free from old age and death.
विचित्रसंनिवेशानि विचित्रविभवानि च ।
सर्वर्तुगुणरम्याणि सर्वकाममयानि च ॥ ३१ ॥
vicitrasaṃniveśāni vicitravibhavāni ca ,
sarvartuguṇaramyāṇi sarvakāmamayāni ca 31
31. vicitrasaṃniveśāni vicitravibhavāni ca
sarvartuguṇaramyāṇi sarvakāmamayāni ca
31. vicitrasaṃniveśāni ca vicitravibhavāni ca
sarvartuguṇaramyāṇi ca sarvakāmamayāni
31. Some (entities/worlds) possess wondrous arrangements and marvelous glories, and are delightful with the qualities of all seasons, and consist of all objects of desire.
तानि संकल्पजालानि किल कल्याणकारतः ।
स्थिराणां मनसां भित्तिः कथमेवं भवेत्तु सा ॥ ३२ ॥
tāni saṃkalpajālāni kila kalyāṇakārataḥ ,
sthirāṇāṃ manasāṃ bhittiḥ kathamevaṃ bhavettu sā 32
32. tāni saṃkalpajālanī kila kalyāṇakārataḥ sthirāṇām
manasām bhittiḥ katham evam bhavet tu sā
32. kila tāni saṃkalpajālanī kalyāṇakārataḥ sthirāṇām manasām bhittiḥ.
sā tu katham evaṃ bhavet?
32. Indeed, how can those endless networks of volitions (saṃkalpa) - even when intended for well-being - become the very foundation for steady minds? How, then, can that (foundation) possibly be so?
नान्यत्किंचन नामेह ब्रह्ममात्रमयात्मनि ।
संभवत्यङ्ग तेनैतदुच्यतामस्तु किंमयम् ॥ ३३ ॥
nānyatkiṃcana nāmeha brahmamātramayātmani ,
saṃbhavatyaṅga tenaitaducyatāmastu kiṃmayam 33
33. na anyat kiṃcana nāma iha brahma-mātramaya-ātmani
saṃbhavati aṅga tena etat ucyatām astu kiṃmayam
33. aṅga,
iha brahma-mātramaya-ātmani nāma anyat kiṃcana na saṃbhavati.
tena,
etat kiṃmayam astu,
ucyatām.
33. Truly, nothing else whatsoever exists here within the Self (ātman), which consists solely of Brahman. Therefore, O dear one, let this be stated: What, then, is this (apparent world) made of?
सर्गादावेव सर्गादि किंचनापीदमस्ति नो ।
कारणाभावतस्तेन जगत्किंमयमस्त्विदम् ॥ ३४ ॥
sargādāveva sargādi kiṃcanāpīdamasti no ,
kāraṇābhāvatastena jagatkiṃmayamastvidam 34
34. sargādau eva sargādi kiṃcana api idam asti no
kāraṇābhāvataḥ tena jagat kiṃmayam astu idam
34. sargādau eva idam sargādi kiṃcana api no asti.
tena kāraṇābhāvataḥ idam jagat kiṃmayam astu?
34. At the very beginning of creation, this primary (creation), anything whatsoever, does not exist. Therefore, due to the absence of a (material) cause, what, then, is this world (jagat) made of?
संकल्प्यन्ते निरन्तानि किल तानि यथा यथा ।
चितौ तथा तथा भान्ति केवात्र वद चित्रता ॥ ३५ ॥
saṃkalpyante nirantāni kila tāni yathā yathā ,
citau tathā tathā bhānti kevātra vada citratā 35
35. saṃkalpyante nirantāni kila tāni yathā yathā
citau tathā tathā bhānti ka eva atra vada citratā
35. kila tāni nirantāni yathā yathā saṃkalpyante,
tathā tathā citau bhānti.
atra ka eva citratā? vada.
35. Indeed, as those endless volitions (saṃkalpa) are imagined, so do they appear in consciousness (cit). Tell me, what wonder is there in this?
इदानीमपि हे साधो त्वमप्यन्येऽपि केऽपि वा ।
तीव्रसंवेगसंकल्पनगराण्येवमेव खे ॥ ३६ ॥
idānīmapi he sādho tvamapyanye'pi ke'pi vā ,
tīvrasaṃvegasaṃkalpanagarāṇyevameva khe 36
36. idānīm api he sādho tvam api anye api ke api
vā tīvrasaṃvegasaṃkalpanagarāṇi evam eva khe
36. he sādho idānīm api tvam api anye api ke api
vā evam eva tīvrasaṃvegasaṃkalpanagarāṇi khe
36. Even now, O virtuous one, you, and others, or indeed anyone, fashion 'cities' formed by intense emotional resolve (saṃvega) in the realm of consciousness, exactly like this.
कुर्वन्त्येकरसाभ्यासाद्यदि नाम यदृच्छया ।
तत्तानीदं वपुस्त्यक्त्वा प्राप्नुवन्त्यचिरेण खे ॥ ३७ ॥
kurvantyekarasābhyāsādyadi nāma yadṛcchayā ,
tattānīdaṃ vapustyaktvā prāpnuvantyacireṇa khe 37
37. kurvanti ekarasābhyāsāt yadi nāma yadṛcchayā tat
tāni idam vapuḥ tyaktvā prāpnuvanti acireṇa khe
37. yadi nāma yadṛcchayā ekarasābhyāsāt kurvanti,
tat idam vapuḥ tyaktvā tāni acireṇa khe prāpnuvanti
37. If, indeed, they (referring to the individuals from the previous verse) achieve these creations through the practice (abhyāsa) of a single, consistent essence, even by chance, then, having abandoned this body, they quickly attain those very mental states in the realm of consciousness.
यस्त्विदं कल्पितं च द्वे वस्तुनी अनुवर्तते ।
स्वर्गादिवदवाप्नोति प्राप्नोत्येवैकमेकधीः ॥ ३८ ॥
yastvidaṃ kalpitaṃ ca dve vastunī anuvartate ,
svargādivadavāpnoti prāpnotyevaikamekadhīḥ 38
38. yaḥ tu idam kalpitam ca dve vastunī anuvartate
svargādivat avāpnoti prāpnoti eva ekam ekadhīḥ
38. yaḥ tu ekadhīḥ idam kalpitam ca dve vastunī svargādivat anuvartate,
ekam eva avāpnoti prāpnoti
38. However, whoever clings to these two imagined entities – like heavenly realms and the like – if they possess a singular focus (ekadhīḥ), they certainly attain only one (of them).
सिद्धाः सदा विभान्त्येवं यथान्तःकल्पनावशात् ।
नरकादीनि दुःखानि तथैवाभान्ति कल्पनात् ॥ ३९ ॥
siddhāḥ sadā vibhāntyevaṃ yathāntaḥkalpanāvaśāt ,
narakādīni duḥkhāni tathaivābhānti kalpanāt 39
39. siddhāḥ sadā vibhānti evam yathā antaḥkalpanāvaśāt
narakādīni duḥkhāni tathā eva ābhānti kalpanāt
39. yathā antaḥkalpanāvaśāt narakādīni duḥkhāni tathā eva kalpanāt ābhānti,
evam siddhāḥ sadā vibhānti
39. The perfected beings (siddhas) always manifest themselves in this manner, just as, by the power of inner imagination, suffering (duḥkha) and realms like hell manifest, so too do they appear by the very act of imagination.
यद्यत्संवेद्यते किंचित्तत्तथाप्यनुभूयते ।
सति वाऽसति देहेऽस्मिन्देह एव मनोमयः ॥ ४० ॥
yadyatsaṃvedyate kiṃcittattathāpyanubhūyate ,
sati vā'sati dehe'smindeha eva manomayaḥ 40
40. yadyat saṃvedyate kiṃcit tat tathā api anubhūyate
| sati vā asati dehe asmin dehaḥ eva manomayaḥ ||
40. yadyat kiṃcit saṃvedyate tat tathā eva api anubhūyate
asmin dehe sati vā asati vā dehaḥ manomayaḥ eva
40. Whatever is perceived, that is precisely how it is experienced. Whether this body exists or not, the body itself is composed of mind.
जीवस्त्यजति यद्भावे एकां देहमयीं धियम् ।
तद्भावैकमयीमन्यामाशु तत्रैव पश्यति ॥ ४१ ॥
jīvastyajati yadbhāve ekāṃ dehamayīṃ dhiyam ,
tadbhāvaikamayīmanyāmāśu tatraiva paśyati 41
41. jīvaḥ tyajati yat bhāve ekāṃ dehamayīṃ dhiyam |
tadbhāvaikamayīm anyām āśu tatra eva paśyati ||
41. jīvaḥ yat bhāve ekāṃ dehamayīṃ dhiyam tyajati
tatra eva āśu anyām tadbhāvaikamayīm paśyati
41. When the individual soul (jīva) abandons an intellect (dhī) that is identified with one body, it immediately sees another intellect (dhī), composed solely of the state it has assumed, right then and there.
शुभा संविच्छुभांल्लोकान्संपश्यत्यशुभाऽशुभान् ।
खात्मिका खात्मकानेव चिरं वानुभवत्यपि ॥ ४२ ॥
śubhā saṃvicchubhāṃllokānsaṃpaśyatyaśubhā'śubhān ,
khātmikā khātmakāneva ciraṃ vānubhavatyapi 42
42. śubhā saṃvit śubhān lokān saṃpaśyati aśubhā aśubhān
| khātmikā khātmakān eva ciraṃ vā anubhavati api ||
42. śubhā saṃvit śubhān lokān saṃpaśyati
aśubhā (saṃvit) aśubhān (lokān)
(saṃpaśyati) khātmikā (saṃvit) khātmakān
(lokān) eva ciraṃ vā api anubhavati
42. An auspicious consciousness perceives auspicious worlds, while an inauspicious one perceives inauspicious ones. A consciousness whose essential nature (ātman) is space (kha) experiences only those things that are spatial in nature, even for a long time.
शुद्धा सिद्धपुराण्येव पश्यत्यनुभवत्यपि ।
चिदशुद्धानि रूपाणि दुःखानि नरकेष्वति ॥ ४३ ॥
śuddhā siddhapurāṇyeva paśyatyanubhavatyapi ,
cidaśuddhāni rūpāṇi duḥkhāni narakeṣvati 43
43. śuddhā siddhapurāṇi eva paśyati anubhavati api
| cit aśuddhāni rūpāṇi duḥkhāni narakeṣu ati ||
43. śuddhā (cit) siddhapurāṇi eva paśyati api anubhavati cit
aśuddhāni rūpāṇi duḥkhāni narakeṣu ati (paśyati anubhavati ca)
43. A pure consciousness (cit) sees and experiences only the realms of perfected beings (siddhas). Conversely, consciousness also (sees) impure forms and (experiences) great sufferings (duḥkha) in the hells.
घूर्णत्पाषाणयमलगिरिचक्रकपेषणम् ।
तत्रान्धकूपपतनं पुनरुद्धारवर्जितम् ॥ ४४ ॥
ghūrṇatpāṣāṇayamalagiricakrakapeṣaṇam ,
tatrāndhakūpapatanaṃ punaruddhāravarjitam 44
44. ghūrṇatpāṣāṇayamalagiricakrakapeṣaṇam
tatra andhakūpapatanam punaruddhāravarjitam
44. ghūrṇatpāṣāṇayamalagiricakrakapeṣaṇam
tatra andhakūpapatanam punaruddhāravarjitam
44. The torment involves grinding by revolving twin-mountain-like stone wheels; a fall into a dark pit; and being devoid of rescue (uddhāra) thereafter.
दारुणेनातिशीतेन देहं पाषाणतां गतम् ।
भूताङ्गारमयानन्तमरुमार्गास्पदं वपुः ॥ ४५ ॥
dāruṇenātiśītena dehaṃ pāṣāṇatāṃ gatam ,
bhūtāṅgāramayānantamarumārgāspadaṃ vapuḥ 45
45. dāruṇena atiśītena deham pāṣāṇatām gatam
bhūtāṅgāramayānantamarumārgāspadam vapuḥ
45. deham dāruṇena atiśītena pāṣāṇatām gatam
vapuḥ bhūtāṅgāramayānantamarumārgāspadam
45. The body (deha) has turned to a stone-like state due to the terrible, extreme cold; this form (vapuḥ) becomes a ground for endless desert paths that are filled with charcoal.
पूताङ्गारमयाम्भोदसरदङ्गारवर्षणम् ।
तप्तनाराचनिकरपरुषासारदारुणम् ॥ ४६ ॥
pūtāṅgāramayāmbhodasaradaṅgāravarṣaṇam ,
taptanārācanikaraparuṣāsāradāruṇam 46
46. pūtāṅgāramayāmbhodasaradaṅgāravarṣaṇam
taptanārācanikaraparuṣāsāradāruṇam
46. pūtāṅgāramayāmbhodasaradaṅgāravarṣaṇam
taptanārācanikaraparuṣāsāradāruṇam
46. There is a showering of charcoal from autumnal clouds composed of fiery charcoal; and a dreadful, harsh downpour of countless heated iron arrows.
वहत्पाषाणचक्रासिसरिदाकाशसंचरम् ।
वक्षोमुक्ताम्बुदाकारकुठाराघातभेदनम् ॥ ४७ ॥
vahatpāṣāṇacakrāsisaridākāśasaṃcaram ,
vakṣomuktāmbudākārakuṭhārāghātabhedanam 47
47. vahatpāṣāṇacakrāsisaritākāśasaṃcaram
vakṣomuktāmbudākārakuṭhārāghātabhedanam
47. vahatpāṣāṇacakrāsisaritākāśasaṃcaram
vakṣomuktāmbudākārakuṭhārāghātabhedanam
47. The traversing of the sky by a river laden with stone-discs and swords; and the splitting (of bodies) by axe-blows that are like clouds discharged from the chest.
तप्तायःपरुषाश्लेषच्छमिच्छमितिमज्जनम् ।
वृहत्कटकटाशब्दशस्त्रयन्त्रनिपीडनम् ॥ ४८ ॥
taptāyaḥparuṣāśleṣacchamicchamitimajjanam ,
vṛhatkaṭakaṭāśabdaśastrayantranipīḍanam 48
48. taptāyaḥparuṣāśleṣacchamcchamitimajjanam
bṛhatkaṭakaṭāśabdaśastrayantranipīḍanam
48. taptāyaḥparuṣāśleṣacchamcchamitimajjanam
bṛhatkaṭakaṭāśabdaśastrayantranipīḍanam
48. Immersion with 'chamcchamiti' sizzling sounds due to the rough embrace of hot iron; and the crushing torment by weapon-machines that make a great 'kaṭakaṭā' grinding sound.
चक्रवज्रगदाप्रासशूलासिशरवर्षणम् ।
शाल्मलीग्रहणं पाशं कुशक्तिशततोदनम् ॥ ४९ ॥
cakravajragadāprāsaśūlāsiśaravarṣaṇam ,
śālmalīgrahaṇaṃ pāśaṃ kuśaktiśatatodanam 49
49. cakravajragadāprāsaśūlāśiśaravarṣaṇam
śālmalīgrahaṇam pāśam kuśaktiśatatodanam
49. cakravajragadāprāsaśūlāśiśaravarṣaṇam
śālmalīgrahaṇam pāśam kuśaktiśatatodanam
49. The showering of discs, thunderbolts, maces, javelins, pikes, swords, and arrows; the seizing of the silk-cotton tree (śālmalī); a noose; and the torment of being pierced by hundreds of cruel implements (śakti).
तप्तसैकतसंभारपातपातालमज्जनम् ।
दीपच्छन्नानलभयं बृहद्वायसचर्वणम् ॥ ५० ॥
taptasaikatasaṃbhārapātapātālamajjanam ,
dīpacchannānalabhayaṃ bṛhadvāyasacarvaṇam 50
50. taptasaikatasaṃbhārapātapātālamajjanam
dīpacchannānalabhayam bṛhadvāyasacarvaṇam
50. taptasaikatasaṃbhārapātapātālamajjanam
dīpacchannānalabhayam bṛhadvāyasacarvaṇam
50. Sinking into the netherworld (pātāla) due to masses of falling hot sand; the terror of hidden fire veiled by lamps; and being devoured by large crows.
निर्निर्गमाकृशाङ्गारमहाङ्गारप्रवेशनम् ।
शरशक्तिगदाप्रासभुशुण्डीचक्रवेधनम् ॥ ५१ ॥
nirnirgamākṛśāṅgāramahāṅgārapraveśanam ,
śaraśaktigadāprāsabhuśuṇḍīcakravedhanam 51
51. nirnirgamākṛśāṅgāramahāṅgāraprāveśanam
śaraśaktigadāprāsabhuśuṇḍīcakravedhanam
51. nirnirgamākṛśāṅgāramahāṅgāraprāveśanam
śaraśaktigadāprāsabhuśuṇḍīcakravedhanam
51. The entry into immense, robust coals and huge embers from which there is no escape; and the piercing by arrows, lances (śakti), maces, javelins, bhuśuṇḍīs, and discs.
क्षुत्क्षोभपरुषप्रेतव्रातान्योन्याङ्गचर्वणम् ।
तालोत्तालातिपरुषशिलातलनिपातनम् ॥ ५२ ॥
kṣutkṣobhaparuṣapretavrātānyonyāṅgacarvaṇam ,
tālottālātiparuṣaśilātalanipātanam 52
52. kṣutkṣobhaparuṣapretavrātānyonyāṅgacarvaṇam
tālottālātiparuṣaśilātalaniṣātanam
52. kṣutkṣobhaparuṣapretavrātānyonyāṅgacarvaṇam
tālottālātiparuṣaśilātalaniṣātanam
52. It is a place where hosts of cruel preta (departed spirits), agitated by hunger, devour each other's limbs, and where they are repeatedly cast down onto extremely harsh rock surfaces as high and formidable as palm trees.
रुधिरामेध्यपङ्काङ्कपूयनद्यादिसंकटम् ।
शिलाशस्त्रमयाश्वेभपादपाषाणपेषणम् ॥ ५३ ॥
rudhirāmedhyapaṅkāṅkapūyanadyādisaṃkaṭam ,
śilāśastramayāśvebhapādapāṣāṇapeṣaṇam 53
53. rudhirāmedhyapaṅkāṅkapūyanadyādisaṃkaṭam
śilāśastramayāśvebhapādapāṣāṇapeṣaṇam
53. rudhirāmedhyapaṅkāṅkapūyanadyādisaṃkaṭam
śilāśastramayāśvebhapādapāṣāṇapeṣaṇam
53. A place of distress, abundant with rivers of blood, foul excrement, mud, pus, and similar impurities, where there is crushing by stones and by the rock- and weapon-like feet of horses and elephants.
श्वभ्राभोलूकलिखितं जनौघमुसलाहतम् ।
शिरःकरखुरस्कन्धखण्डोत्कगृध्रमण्डलम् ॥ ५४ ॥
śvabhrābholūkalikhitaṃ janaughamusalāhatam ,
śiraḥkarakhuraskandhakhaṇḍotkagṛdhramaṇḍalam 54
54. śvabhrābholūkalikhitam janaughamusalāhatam
śiraḥkarakhuraskandhakhaṇḍotkaghṛdhramaṇḍalam
54. śvabhrābholūkalikhitam janaughamusalāhatam
śiraḥkarakhuraskandhakhaṇḍotkaghṛdhramaṇḍalam
54. A place where beings are lacerated by creatures resembling owls in abysses, struck by pestles wielded by masses of people, and where multitudes of eager vultures gather for the severed pieces of heads, hands, hooves, and shoulders.
एतस्मात्कुकृतादेतत्फलमित्येव भावनात् ।
पश्यत्येवंदेशदृढादविसंवादिविस्तृतः ॥ ५५ ॥
etasmātkukṛtādetatphalamityeva bhāvanāt ,
paśyatyevaṃdeśadṛḍhādavisaṃvādivistṛtaḥ 55
55. etasmāt kukṛtāt etat phalam iti eva bhāvanāt
paśyati evamdeśa dṛḍhāt avisaṃvādivistṛtaḥ
55. avisaṃvādi vistṛtaḥ iti etasmāt kukṛtāt etat
phalam eva bhāvanāt evamdeśa dṛḍhāt paśyati
55. By reflecting on the fact that 'this fruit is indeed the result of this evil deed (kukṛta),' one who possesses extensive (vistṛtaḥ) and unfailing (avisaṃvādi) insight firmly perceives this very place (deśa).
यन्नाम किंचन कदाचन चेतनं खे भातं न भातमथवा यदपूर्वमेव ।
तत्कल्पनाद्भवति तन्मयमेव तद्धि तस्माच्चिरं च चलतीति यदृच्छयैव ॥ ५६ ॥
yannāma kiṃcana kadācana cetanaṃ khe bhātaṃ na bhātamathavā yadapūrvameva ,
tatkalpanādbhavati tanmayameva taddhi tasmācciraṃ ca calatīti yadṛcchayaiva 56
56. yat nāma kiṃcana kadācana cetanam khe
bhātam na bhātam athavā yat apūrvam eva tat
kalpanāt bhavati tanmayam eva tat hi
tasmāt ciram ca calati iti yadṛcchayā eva
56. yat cetanam kiṃcana nāma kadācana khe
bhātam na bhātam athavā yat apūrvam eva tat
hi tat kalpanāt tanmayam eva bhavati
tasmāt ca ciram yadṛcchayā eva calati iti
56. Whatever conscious (cetana) or unconscious entity, under any name, at any time, whether manifest in space or unmanifest, or even that which is utterly unprecedented - it truly becomes one with the imagination (kalpanā) that conceives it. Therefore, it continues to operate for a long time, purely by its own accord.

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 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 (current chapter) 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