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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-60

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इत्याकर्ण्याहमालोक्य तां चारुवदनस्वनाम् ।
ललनेयं किमनयेत्यनादृत्यैव तां गतः ॥ १० ॥
ityākarṇyāhamālokya tāṃ cāruvadanasvanām ,
lalaneyaṃ kimanayetyanādṛtyaiva tāṃ gataḥ 10
10. iti ākarṇya aham ālokya tām cāruvadanasvanām
lalanā iyam kim anayā iti anādṛtya eva tām gataḥ
10. aham iti ākarṇya,
tām cāruvadanasvanām lalanā iyam ālokya,
anayā kim iti anādṛtya eva tām gataḥ.
10. Having heard this, I observed that woman with her beautiful face and voice. Thinking, 'What is this woman to me?', I disregarded her and departed.
ततो जगद्वृन्दमयीं मायां संप्रेक्ष्य विस्मितः ।
अनादृत्यैव तां व्योम्नि विहर्तुमहमुद्यतः ॥ ११ ॥
tato jagadvṛndamayīṃ māyāṃ saṃprekṣya vismitaḥ ,
anādṛtyaiva tāṃ vyomni vihartumahamudyataḥ 11
11. tataḥ jagatvṛndamayīm māyām samprekṣya vismitaḥ
anādṛtya eva tām vyomni vihartum aham udyataḥ
11. tataḥ,
aham jagatvṛndamayīm māyām samprekṣya vismitaḥ,
anādṛtya eva tām vyomni vihartum udyataḥ.
11. Then, observing the illusion (māyā) composed of multitudes of worlds, I was astonished. Disregarding that (māyā), I prepared to wander in the sky.
ततस्तां तत्कृतां चिन्तामलमुत्सृज्य खे स्थिताम् ।
जगन्मायां कलयितुं व्योमात्माहं प्रवृत्तवान् ॥ १२ ॥
tatastāṃ tatkṛtāṃ cintāmalamutsṛjya khe sthitām ,
jaganmāyāṃ kalayituṃ vyomātmāhaṃ pravṛttavān 12
12. tataḥ tām tatkṛtām cintām alam utsṛjya khe sthitām
jaganmāyām kalayitum vyomātmā aham pravṛttavān
12. tataḥ,
aham vyomātmā,
khe sthitām tām tatkṛtām cintām alam utsṛjya,
jaganmāyām kalayitum pravṛttavān.
12. Then, completely abandoning that concern which she had created and which remained in the sky, I, whose nature is space (vyomātman), proceeded to comprehend the cosmic illusion (jaganmāyā).
यावत्तानि तथोग्राणि जगन्ति सकलानि खम् ।
शून्यमेव यथा स्वप्ने संकल्पे कथने तथा ॥ १३ ॥
yāvattāni tathogrāṇi jaganti sakalāni kham ,
śūnyameva yathā svapne saṃkalpe kathane tathā 13
13. yāvat tāni tathā ugrāṇi jaganti sakalāni kham
śūnyam eva yathā svapne saṃkalpe kathane tathā
13. yāvat tāni ugrāṇi sakalāni jaganti kham tathā
śūnyam eva yathā svapne saṃkalpe kathane tathā
13. To the extent that all those fierce worlds, encompassing all of space, are merely empty, they are just like phenomena experienced in a dream, a mental resolve (saṃkalpa), or a narration.
न पश्यन्ति न शृण्वन्ति कदाचित्कानिचित्क्वचित् ।
तानि कल्पमहाकल्पमहाजन्मैकतान्यथ ॥ १४ ॥
na paśyanti na śṛṇvanti kadācitkānicitkvacit ,
tāni kalpamahākalpamahājanmaikatānyatha 14
14. na paśyanti na śṛṇvanti kadācit kānicit kvacit
tāni kalpa-mahākalpa-mahājanma-aikatāni atha
14. tāni kadācit kvacit kānicit na paśyanti na
śṛṇvanti atha kalpa-mahākalpa-mahājanma-aikatāni
14. Those worlds neither see nor hear anything, ever, anywhere. Moreover, they are intrinsically one with (aikatāni) the cycles of creation (kalpa), vast cosmic periods (mahākalpa), and the great series of births and existences (mahājanma).
ज्वलत्कल्पाग्निविस्फोटचटदैडविडास्पदान् ।
प्रतपद्द्वादशाकारकन्दुमार्तण्डमण्डलान् ॥ १६ ॥
jvalatkalpāgnivisphoṭacaṭadaiḍaviḍāspadān ,
pratapaddvādaśākārakandumārtaṇḍamaṇḍalān 16
16. jvalatkalpāgnivisphoṭacaṭadaiḍaviḍāspadān
pratapadvādaśākarakandūmārtaṇḍamaṇḍalān
16. jvalatkalpāgnivisphoṭacaṭadaiḍaviḍāspadān (jaganti)
pratapadvādaśākarakandūmārtaṇḍamaṇḍalān (jaganti)
16. Characterized by abodes that crackle and roar due to the explosions of the blazing fires of cosmic dissolution (kalpāgni), and by discs of the twelve suns (mārtaṇḍa) that scorch intensely like fiery spheres (kandū).
लुठत्सुरपुरव्रातवितताक्रन्दघर्घरान् ।
रणसर्वाद्रिकटकश्रेणीनिगिरणोद्भटान् ॥ १७ ॥
luṭhatsurapuravrātavitatākrandaghargharān ,
raṇasarvādrikaṭakaśreṇīnigiraṇodbhaṭān 17
17. luṭhatsurapuravrātavitatākrandaghargarān
raṇasarvādrikaṭakaśreṇinigiraṇodbhaṭān
17. luṭhatsurapuravrātavitatākrandaghargarān (jaganti)
raṇasarvādrikaṭakaśreṇinigiraṇodbhaṭān (jaganti)
17. Which (worlds) are characterized by the widespread roaring and wailing of multitudes of divine cities (sura-pura) being tossed about; and which are terrible (udbhaṭa) in their engulfing (nigiraṇa) of all mountain ranges and slopes (kaṭaka-śreṇi) amidst destruction (raṇa).
कल्पाग्निज्वलनोल्लासपठत्पटपटारवान् ।
आत्मभ्रंशबृहत्क्षोभक्षुब्धाम्बरमहार्णवान् ॥ १८ ॥
kalpāgnijvalanollāsapaṭhatpaṭapaṭāravān ,
ātmabhraṃśabṛhatkṣobhakṣubdhāmbaramahārṇavān 18
18. kalpāgnijvalanollāsapaṭatpaṭapaṭāravān
ātmabhraṃśabṛhatkṣobhakṣubdhāmbaramahārṇavān
18. kalpāgnijvalanollāsapaṭatpaṭapaṭāravān
ātmabhraṃśabṛhatkṣobhakṣubdhāmbaramahārṇavān
18. [I have seen cosmic dissolutions (kalpas)] characterized by the crackling sounds rising from the intense blazing of the destructive fire of the cosmic dissolution (kalpa), and by great oceans of agitated sky, disturbed by the immense turmoil of the disintegration of the Self (ātman).
देवासुरनरागारघर्घराक्रन्दकर्कशान् ।
सप्तार्णवमहापूरपूरितार्केन्दुमण्डलान् ॥ १९ ॥
devāsuranarāgāraghargharākrandakarkaśān ,
saptārṇavamahāpūrapūritārkendumaṇḍalān 19
19. devāsuranarāgāraghargharākrandakarkaśān
saptārṇavamahāpūrapūritārkendumaṇḍalān
19. devāsuranarāgāraghargharākrandakarkaśān
saptārṇavamahāpūrapūritārkendumaṇḍalān
19. [I have seen cosmic dissolutions (kalpas)] that are harsh with the gurgling laments from the abodes of gods, demons, and humans, and that have the discs of the sun and moon submerged by the immense flood of the seven oceans.
न विचेतन्ति कल्पान्तान्सर्वाण्येवपरस्परम् ।
एकमन्दिरसंसुप्ताः स्वप्ने रणरयानिव ॥ २० ॥
na vicetanti kalpāntānsarvāṇyevaparasparam ,
ekamandirasaṃsuptāḥ svapne raṇarayāniva 20
20. na vicetanti kalpāntān sarvāṇi eva parasparam
ekamandirasaṃsuptāḥ svapne raṇarayān iva
20. sarvāṇi eva ekamandirasaṃsuptāḥ svapne
raṇarayān iva parasparam kalpāntān na vicetanti
20. All beings sleeping deeply in one abode do not perceive among themselves these cosmic dissolutions (kalpāntas), just as in a dream, they do not perceive the swift movements of battles.
तत्र रुद्रसहस्राणि ब्रह्मकोटिशतानि च ।
दृष्टानि विष्णुलक्षाणि कल्पवृन्दान्यलं मया ॥ २१ ॥
tatra rudrasahasrāṇi brahmakoṭiśatāni ca ,
dṛṣṭāni viṣṇulakṣāṇi kalpavṛndānyalaṃ mayā 21
21. tatra rudrasahasrāṇi brahmakoṭiśatāni ca
dṛṣṭāni viṣṇulakṣāṇi kalpavṛndāni alam mayā
21. tatra mayā rudrasahasrāṇi brahmakoṭiśatāni
ca viṣṇulakṣāṇi kalpavṛndāni alam dṛṣṭāni
21. There, I have seen thousands of Rudras, hundreds of millions of (Brahman)s, hundreds of thousands of Viṣṇus, and countless groups of cosmic cycles (kalpas).
तत्र क्वचिदनादित्ये निरहोरात्रभूतले ।
आकल्पयुगवर्षान्ते जगत्यूहैः क्षयोदयः ॥ २२ ॥
tatra kvacidanāditye nirahorātrabhūtale ,
ākalpayugavarṣānte jagatyūhaiḥ kṣayodayaḥ 22
22. tatra kvacit anāditye nirahorātrabhūtale
ākalpayugavarṣānte jagati ūhaiḥ kṣayodayaḥ
22. tatra anāditye nirahorātrabhūtale kvacit
ākalpayugavarṣānte jagati ūhaiḥ kṣayodayaḥ
22. There, in a place devoid of sun, on a ground where day and night do not exist, at the conclusion of kalpas, yugas, and years, the world's dissolution and creation (kṣayodaya) occur through conceptualizations.
चिति सर्वं चितः सर्वं चित्सर्वं सर्वतश्च चित् ।
चित्सत्सर्वात्मिकेत्येतद्दृष्टं तत्र मयाखिलम् ॥ २३ ॥
citi sarvaṃ citaḥ sarvaṃ citsarvaṃ sarvataśca cit ,
citsatsarvātmiketyetaddṛṣṭaṃ tatra mayākhilam 23
23. citi sarvam citaḥ sarvam citsarvam sarvataḥ ca cit
citsatsarvātmikā iti etat dṛṣṭam tatra mayā akhilam
23. mayā tatra akhilam etat dṛṣṭam (yat) citi sarvam,
citaḥ sarvam,
citsarvam,
ca sarvataḥ cit,
(yā ca) citsatsarvātmikā (asti) iti
23. All exists within consciousness (cit), all originates from consciousness, consciousness itself is all, and consciousness is present everywhere. This entire reality, perceived by me there, is understood as consciousness (cit), existence (sat), and the all-pervading Self (ātman).
त्वं किंचिदिति चेद्वक्षि तत्र किं चिदिवाङ्ग चित् ।
सा हि शून्यतमा व्योम्नो न च नाम न किंचन ॥ २४ ॥
tvaṃ kiṃciditi cedvakṣi tatra kiṃ cidivāṅga cit ,
sā hi śūnyatamā vyomno na ca nāma na kiṃcana 24
24. tvam kiṃcit iti cet vakṣi tatra kim cit iva aṅga
cit sā hi śūnyatamā vyomnaḥ na ca nāma na kiṃcana
24. cet tvam kiṃcit iti vakṣi tatra aṅga cit kim cit iva
sā hi vyomnaḥ śūnyatamā ca na nāma na kiṃcana (asti)
24. If you assert that 'it is something,' then, O dear one, what is consciousness (cit) like in that context? Indeed, it is the most empty, even more so than space (vyoman), and it is neither a name nor anything definable.
तदाकाशमिदं भाति जगदित्यभिशब्दितम् ।
तेनैव शब्दनभसा सर्वे हि परमं नभः ॥ २५ ॥
tadākāśamidaṃ bhāti jagadityabhiśabditam ,
tenaiva śabdanabhasā sarve hi paramaṃ nabhaḥ 25
25. tat ākāśam idam bhāti jagat iti abhiśabditam
tena eva śabdanabhasā sarve hi paramam nabhaḥ
25. tat ākāśam idam jagat iti abhiśabditam bhāti
hi tena eva śabdanabhasā sarve paramam nabhaḥ
25. That very space (ākāśa) manifests as this world, which is designated by names. Indeed, through that very sound-space, all things (sarve) are the supreme space (nabhas).
दृश्यदृष्टिरियं भ्रान्तिराकाशतरुमञ्जरी ।
चिद्व्योमाङ्ग कमेवेति तत्राहमनुभूतवान् ॥ २६ ॥
dṛśyadṛṣṭiriyaṃ bhrāntirākāśatarumañjarī ,
cidvyomāṅga kameveti tatrāhamanubhūtavān 26
26. dṛśyadṛṣṭiḥ iyam bhrāntiḥ ākāśatarumañjarī
citvyoma aṅgam eva iti tatra aham anubhūtavān
26. iyam dṛśyadṛṣṭiḥ ākāśatarumañjarī bhrāntiḥ.
tatra citvyoma aṅgam eva iti aham anubhūtavān.
26. This perception of visible objects is an illusion, like a cluster of flowers on a sky-tree. I have experienced that it is merely an aspect of the space of pure consciousness (cit).
बुद्ध्याकाशैकरूपेण व्यापिना बोधरूपिणा ।
तत्रानन्तेन संकल्पमनुभूतमिदं मया ॥ २७ ॥
buddhyākāśaikarūpeṇa vyāpinā bodharūpiṇā ,
tatrānantena saṃkalpamanubhūtamidaṃ mayā 27
27. buddhi ākāśa eka rūpeṇa vyāpinā bodha rūpiṇā
tatra anantena saṅkalpam anubhūtam idam mayā
27. tatra anantena,
buddhi ākāśa eka rūpeṇa vyāpinā bodha rūpiṇā,
idam saṅkalpam mayā anubhūtam.
27. I experienced this mental creation (saṅkalpa) within that infinite (ananta) reality, which is all-pervading, whose nature is awareness, and which is identical with the singular form of the space of intellect.
ब्रह्मव्योम जगज्जालं ब्रह्मव्योम दिशो दश ।
ब्रह्मव्योम कलाकालदेशद्रव्यक्रियादिकम् ॥ २८ ॥
brahmavyoma jagajjālaṃ brahmavyoma diśo daśa ,
brahmavyoma kalākāladeśadravyakriyādikam 28
28. brahmavyoma jagat jālam brahmavyoma diśaḥ daśa
brahmavyoma kalā kāla deśa dravya kriyā ādikam
28. jagat jālam brahmavyoma.
daśa diśaḥ brahmavyoma.
kalā kāla deśa dravya kriyā ādikam brahmavyoma.
28. The network of worlds is the space of Brahman (brahman); the ten directions are the space of Brahman (brahman). All parts, time, space, substance, actions, and so on, constitute the space of Brahman (brahman).
तत्राहमिव संसारशते भाते मुनीश्वराः ।
दृष्टा वसिष्ठनामानो ब्रह्मपुत्राः सदुत्तमाः ॥ २९ ॥
tatrāhamiva saṃsāraśate bhāte munīśvarāḥ ,
dṛṣṭā vasiṣṭhanāmāno brahmaputrāḥ saduttamāḥ 29
29. tatra aham iva saṃsāra śate bhāte munīśvarāḥ
dṛṣṭāḥ vasiṣṭha nāmānaḥ brahma putrāḥ sat uttamāḥ
29. munīśvarāḥ! tatra aham iva saṃsāra śate bhāte dṛṣṭāḥ vasiṣṭha nāmānaḥ brahma putrāḥ sat uttamāḥ.
29. O great sages, there, when hundreds of cycles of existence (saṃsāra) manifested as if they were myself, truly excellent sons of Brahmā named Vasiṣṭha were seen.
ब्रह्मन्द्वासप्ततिस्त्रेताः सर्वा एव सराघवाः ।
तत्र दृष्टं कृतशतं द्वापराणां शतं तथा ॥ ३० ॥
brahmandvāsaptatistretāḥ sarvā eva sarāghavāḥ ,
tatra dṛṣṭaṃ kṛtaśataṃ dvāparāṇāṃ śataṃ tathā 30
30. brahman dvāsaptatiḥ tretāḥ sarvāḥ eva sarāghavāḥ
tatra dṛṣṭam kṛtaśatam dvāparāṇām śatam tathā
30. brahman dvāsaptatiḥ tretāḥ sarvāḥ eva sarāghavāḥ
tatra kṛtaśatam dṛṣṭam dvāparāṇām śatam tathā
30. O Brahmā, seventy-two Tretā Yugas, all of them accompanied by Rāghava (Rāma), have been observed. Similarly, a hundred Kṛta Yugas and a hundred Dvāpara Yugas have also been seen.
भेदोदयेन वै दृष्टास्तास्ताः सर्गदशास्तथा ।
बोधेन चेत्तदत्यच्छमेकं ब्रह्म नभस्ततम् ॥ ३१ ॥
bhedodayena vai dṛṣṭāstāstāḥ sargadaśāstathā ,
bodhena cettadatyacchamekaṃ brahma nabhastatam 31
31. bhedodayena vai dṛṣṭāḥ tāḥ tāḥ sargadaśāḥ tathā
bodhena cet tat atyaccham ekam brahma nabhaḥ tatam
31. bhedodayena vai tāḥ tāḥ sargadaśāḥ dṛṣṭāḥ tathā
cet bodhena tat atyaccham ekam brahma nabhaḥ tatam
31. Indeed, those various states of creation (sarga) are perceived through the arising of differentiation. However, if seen through true knowledge (bodha), that which appears as creation is revealed to be the exceedingly pure, singular absolute reality (brahman), pervasive like space.
नेदं ब्रह्मणि नामास्ति जगद्ब्रह्मण्यथ त्विदम् ।
ब्रह्मैवाजमनाद्यन्तं तत्सर्वं तत्पदादिकम् ॥ ३२ ॥
nedaṃ brahmaṇi nāmāsti jagadbrahmaṇyatha tvidam ,
brahmaivājamanādyantaṃ tatsarvaṃ tatpadādikam 32
32. na idam brahmaṇi nāma asti jagat brahmaṇi atha tu idam
brahma eva ajam anādyantam tat sarvam tatpadādikam
32. na idam nāma asti brahmaṇi jagat atha tu idam
brahma eva ajam anādyantam tat sarvam tatpadādikam
32. This world (jagat) with its names and forms (nāma) does not truly exist *in* (the absolute) brahman. Rather, this entire universe (jagat) is simply (the absolute) brahman itself, which is unborn (aja), without beginning or end, and is the origin of all ultimate states (tatpadādika).
पाषाणमौनप्रतिमं नकिंचिदभिशब्दितम् ।
यत्तत्किंचिदिति द्योतरूपं ब्रह्म जगत्स्मृतम् ॥ ३३ ॥
pāṣāṇamaunapratimaṃ nakiṃcidabhiśabditam ,
yattatkiṃciditi dyotarūpaṃ brahma jagatsmṛtam 33
33. pāṣāṇamaunapratimam na kiṃcit abhiśabditam yat
tat kiṃcit iti dyotarūpam brahma jagat smṛtam
33. pāṣāṇamaunapratimam na kiṃcit abhiśabditam yat
tat kiṃcit iti jagat brahma dyotarūpam smṛtam
33. That (absolute) reality (brahman) is indescribable, like the profound silence of a stone (pāṣāṇamauna), nothing at all can be verbally expressed about it. Yet, whatever little is spoken of or illuminated, that is considered to be the world (jagat), which is the radiant form of (the absolute) brahman.
विभात्यचेत्यं चिद्व्योम्नि स्वसत्तैव जगत्तया ।
निराकारे निराकारा स्वप्नानुभवसंनिभा ॥ ३४ ॥
vibhātyacetyaṃ cidvyomni svasattaiva jagattayā ,
nirākāre nirākārā svapnānubhavasaṃnibhā 34
34. vibhāti acetyam cidvyomni svasattā eva jagattayā
nirākāre nirākārā svapnānubhavasaṃnibhā
34. acetyam cidvyomni svasattā eva jagattayā
vibhāti nirākāre nirākārā svapnānubhavasaṃnibhā
34. In the consciousness-ether (cit), the unthinkable (acetyam) shines forth. Its own existence manifests as the world. This formless [reality] appears within the formless [Absolute], resembling the experience of a dream.
अनन्यमात्मनो ब्रह्म सर्वं भामात्ररूपकम् ।
प्रकाशनमिवालोकः करोति न करोति च ॥ ३५ ॥
ananyamātmano brahma sarvaṃ bhāmātrarūpakam ,
prakāśanamivālokaḥ karoti na karoti ca 35
35. ananyam ātmanaḥ brahma sarvam bhāmātrarūpakam
prakāśanam iva ālokaḥ karoti na karoti ca
35. brahma ātmanaḥ ananyam sarvam bhāmātrarūpakam
ālokaḥ iva prakāśanam karoti ca na karoti
35. Brahman (brahman) is non-different from the self (ātman). Everything is merely a form of appearance. Just as light illuminates, it (Brahman) both creates (manifests) and does not create (manifest).
तेषु नामानुभूयन्ते जगल्लक्षेषु तत्र वै ।
उष्णानि चन्द्रबिम्बानि सूर्याः शीतलमूर्तयः ॥ ३६ ॥
teṣu nāmānubhūyante jagallakṣeṣu tatra vai ,
uṣṇāni candrabimbāni sūryāḥ śītalamūrtayaḥ 36
36. teṣu nāma anubhūyante jagallakṣeṣu tatra vai
uṣṇāni candrabimbāni sūryāḥ śītalamūrtayaḥ
36. teṣu jagallakṣeṣu vai tatra nāma uṣṇāni
candrabimbāni śītalamūrtayaḥ sūryāḥ anubhūyante
36. Indeed, in those countless worlds, hot moon-discs and suns with cold forms are experienced.
प्रजास्तमसि पश्यन्ति पश्यन्त्येव न तेजसि ।
उलूकस्य समाचारास्तस्यैव सदृशस्वराः ॥ ३७ ॥
prajāstamasi paśyanti paśyantyeva na tejasi ,
ulūkasya samācārāstasyaiva sadṛśasvarāḥ 37
37. prajāḥ tamasi paśyanti paśyanti eva na tejasi
ulūkasya samācārāḥ tasya eva sadṛśasvarāḥ
37. prajāḥ tamasi paśyanti tejasi eva na paśyanti
ulūkasya samācārāḥ tasya eva sadṛśasvarāḥ
37. Creatures see only in darkness; they certainly do not see in light. Their behavior is like that of an owl, and their voices are indeed similar to its.
इतः शुभेन नश्यन्ति यान्ति पापैस्तथा दिवम् ।
विषाशनेन जीवन्ति म्रियन्तेऽमृतभोजनैः ॥ ३८ ॥
itaḥ śubhena naśyanti yānti pāpaistathā divam ,
viṣāśanena jīvanti mriyante'mṛtabhojanaiḥ 38
38. itaḥ śubhena naśyanti yānti pāpaiḥ tathā divam
viṣāśanena jīvanti mriyante amṛtabhojanaiḥ
38. itaḥ śubhena naśyanti tathā pāpaiḥ divam yānti
viṣāśanena jīvanti amṛtabhojanaiḥ mriyante
38. In this (illusory world), people perish through auspicious deeds, yet paradoxically, they attain heaven through sinful acts. They live by consuming poison, and they die by partaking in ambrosial food.
यद्यथा बुध्यते बोधे यथोदेत्यथवा स्वतः ।
तथाशु स्फुटतामेति सद्वासद्वा तदेव तत् ॥ ३९ ॥
yadyathā budhyate bodhe yathodetyathavā svataḥ ,
tathāśu sphuṭatāmeti sadvāsadvā tadeva tat 39
39. yat yathā budhyate bodhe yathā udeti athavā svataḥ
tathā āśu sphuṭatām eti sat vā asat vā tat eva tat
39. yat bodhe yathā budhyate athavā yathā svataḥ udeti
tat eva tat sat vā asat vā tathā āśu sphuṭatām eti
39. Whatever is perceived in consciousness (bodha), or whatever arises spontaneously by itself, that very thing quickly attains clarity, whether it be real or unreal.
विटपाकारमूलौघदर्शनाद्वज्रशोभिभिः ।
घूर्णते पत्रपुष्पाभैः पादपैर्व्योम्नि काननम् ॥ ४० ॥
viṭapākāramūlaughadarśanādvajraśobhibhiḥ ,
ghūrṇate patrapuṣpābhaiḥ pādapairvyomni kānanam 40
40. viṭapākāramūlaughanadarśanāt vajraśobhibhiḥ
ghūrṇate patrapuṣpābhaiḥ pādapaiḥ vyomni kānanam
40. vyomni kānanam ghūrṇate viṭapākāramūlaughanadarśanāt
vajraśobhibhiḥ patrapuṣpābhaiḥ pādapaiḥ
40. In the sky, a forest whirls, composed of trees which appear as masses of roots shaped like branches. These trees shine like diamonds and resemble leaves and flowers.
सिकताः पीडिताः सत्यः स्रवन्ति स्नेहजं रसम् ।
शिलाफलककेभ्यश्च जायन्ते कमलान्यलम् ॥ ४१ ॥
sikatāḥ pīḍitāḥ satyaḥ sravanti snehajaṃ rasam ,
śilāphalakakebhyaśca jāyante kamalānyalam 41
41. sikatāḥ pīḍitāḥ satyaḥ sravanti sneha-jam rasam
śilāphalakakebhyaḥ ca jāyante kamalāni alam
41. pīḍitāḥ satyaḥ sikatāḥ sneha-jam rasam sravanti
ca śilāphalakakebhyaḥ kamalāni alam jāyante
41. When pressed, sands - though they are truly existent - ooze forth an oily fluid. And from stone slabs, lotuses indeed arise.
दारुण्यश्मनि भित्तौ च चञ्चलाः शालभञ्जिकाः ।
देवाङ्गनाभिः सहितं गायन्ति कथयन्ति च ॥ ४२ ॥
dāruṇyaśmani bhittau ca cañcalāḥ śālabhañjikāḥ ,
devāṅganābhiḥ sahitaṃ gāyanti kathayanti ca 42
42. dāruṇi aśmani bhittau ca cañcalāḥ śālabhañjikāḥ
devāṅganābhiḥ sahitaṃ gāyanti kathayanti ca
42. dāruṇi aśmani bhittau ca cañcalāḥ śālabhañjikāḥ
devāṅganābhiḥ sahitaṃ gāyanti ca kathayanti ca
42. Agile female figures, carved in wood, stone, and on walls, sing and speak together with celestial women.
मेघान्परिदधत्युच्चैर्भूतान्युच्चैः पटानिव ।
प्रतिवर्षं विजातीयान्युत्पद्यन्ते फलान्यगे ॥ ४३ ॥
meghānparidadhatyuccairbhūtānyuccaiḥ paṭāniva ,
prativarṣaṃ vijātīyānyutpadyante phalānyage 43
43. meghān paridadhati uccaiḥ bhūtāni uccaiḥ paṭān
iva prativarṣaṃ vijātīyāni utpadyante phalāni age
43. age,
bhūtāni uccaiḥ paṭān iva uccaiḥ meghān paridadhati.
prativarṣaṃ vijātīyāni phalāni utpadyante.
43. O mountain, beings don high clouds as if they were lofty garments. Every year, fruits of various kinds are produced.
संनिवेशैर्न नियतैरङ्गानां विविधाङ्गकैः ।
शिरोभिः सर्वभूतानि परिक्रामन्ति भूमिगैः ॥ ४४ ॥
saṃniveśairna niyatairaṅgānāṃ vividhāṅgakaiḥ ,
śirobhiḥ sarvabhūtāni parikrāmanti bhūmigaiḥ 44
44. saṃniveśaiḥ na niyataiḥ aṅgānāṃ vividhāṅgakaiḥ
śirobhiḥ sarvabhūtāni parikrāmanti bhūmigaiḥ
44. bhūmigaiḥ sarvabhūtāni aṅgānāṃ na niyataiḥ saṃniveśaiḥ vividhāṅgakaiḥ śirobhiḥ parikrāmaṇti.
44. All beings dwelling on the earth wander about with various limbs and heads, their arrangements not being fixed.
शास्त्रवेदविहीनानि निर्धर्माण्येव कानिचित् ।
यत्किंचनैककारीणि तिर्यग्वन्ति जगन्त्यधः ॥ ४५ ॥
śāstravedavihīnāni nirdharmāṇyeva kānicit ,
yatkiṃcanaikakārīṇi tiryagvanti jagantyadhaḥ 45
45. śāstravedavihīnāni nirdharmāṇi eva kānicit
yatkiṃcanāikakārīṇi tiryaṅvanti jaganti adhaḥ
45. kānicit jaganti śāstravedavihīnāni nirdharmāṇi eva yatkiṃcanāikakārīṇi adhaḥ tiryaṅvanti.
45. Some worlds, indeed devoid of scriptures and Vedas, and without natural law (dharma), act capriciously, moving obliquely downwards.
कामसंवित्तिहीनानि निःस्त्रीजातानि कानिचित् ।
भूतैः संशुष्कहृदयैर्व्याप्तान्यश्ममयैरिव ॥ ४६ ॥
kāmasaṃvittihīnāni niḥstrījātāni kānicit ,
bhūtaiḥ saṃśuṣkahṛdayairvyāptānyaśmamayairiva 46
46. kāmasaṃvittihīnāni niḥstrījātāni kānicit
bhūtaiḥ saṃśuṣkahṛdayaiḥ vyāptāni aśmamayaiḥ iva
46. kānicit kāmasaṃvittihīnāni niḥstrījātāni
aśmamayaiḥ iva saṃśuṣkahṛdayaiḥ bhūtaiḥ vyāptāni
46. Some are devoid of any awareness of desire, genderless, as if made of stone, pervaded by beings with completely parched hearts.
पवनाशनभूतानि समरत्नाश्मकानि च ।
अजातार्थान्यलुब्धानि निगर्वाणीव कानि च ॥ ४७ ॥
pavanāśanabhūtāni samaratnāśmakāni ca ,
ajātārthānyalubdhāni nigarvāṇīva kāni ca 47
47. pavanāśanabhūtāni samaratnāśmakāni ca
ajātārthāni alubdhāni nigarvāṇi iva kāni ca
47. kāni ca pavanāśanabhūtāni samaratnāśmakāni
ca ajātārthāni alubdhāni nigarvāṇi iva
47. And some are like serpents (wind-eaters), treating gems and stones as equal, without desires, ungreedy, and as if without pride.
क्वचित्प्रत्येकमात्मानं पश्यत्याप्नोति नेतरत् ।
बहुभूतकमप्यस्ति जगदित्येकभूतकम् ॥ ४८ ॥
kvacitpratyekamātmānaṃ paśyatyāpnoti netarat ,
bahubhūtakamapyasti jagadityekabhūtakam 48
48. kvacit pratyekam ātmānam paśyati āpnoti na itarat
bahubhūtakam api asti jagat iti ekabhūtakam
48. kvacit pratyekam ātmānam paśyati āpnoti na itarat
iti jagat bahubhūtakam api ekabhūtakam asti
48. Sometimes, one perceives and attains only the individual self (ātman), not anything else. Thus, the world, though comprised of many beings, is also (seen as) a single being.
नखकेशादिके यद्वत्तद्वदन्यत्र संस्थितः ।
आत्मवत्सर्वभूतानामेकीभूतात्मभावना ॥ ४९ ॥
nakhakeśādike yadvattadvadanyatra saṃsthitaḥ ,
ātmavatsarvabhūtānāmekībhūtātmabhāvanā 49
49. nakhakeśādike yadvat tadvat anyatra saṃsthitaḥ
ātmavat sarvabhūtānām ekībhūtātmabhāvanā
49. yadvat nakhakeśādike (saḥ) saṃsthitaḥ tadvat
anyatra sarvabhūtānām ātmavat ekībhūtātmabhāvanā
49. Just as (the self) abides in things like nails and hair, so too it is situated elsewhere. The perception of a unified self (ātman) is for all beings.
अनन्तापारपर्यन्त शून्यमेव बहु क्वचित् ।
यत्नतः संविदाप्नोति तस्यान्ते न जगत्पुनः ॥ ५० ॥
anantāpāraparyanta śūnyameva bahu kvacit ,
yatnataḥ saṃvidāpnoti tasyānte na jagatpunaḥ 50
50. The one infinite and boundless vacuum, seems as many skies about the different worlds which it encompasseth; and it is by the exertion of Divine energy, that these empty spaces are filled with worlds.
अत्यन्ताबुद्धबुद्धानि मोक्षशब्दार्थदृष्टिषु ।
दारुयन्त्रमयाशेषभूतौघानीव कानिचित् ॥ ५१ ॥
atyantābuddhabuddhāni mokṣaśabdārthadṛṣṭiṣu ,
dāruyantramayāśeṣabhūtaughānīva kānicit 51
51. There are some who are entirely ignorant of the meaning of the word liberation (which is freedom from the knowledge of everything beside Brahma); and move about as wooden machines without any sense in them.
ऋक्षचक्रविहीनानि निष्कालकलनानि च ।
मूकसंकेतसाराणि भूतजालानि कानिचित् ॥ ५२ ॥
ṛkṣacakravihīnāni niṣkālakalanāni ca ,
mūkasaṃketasārāṇi bhūtajālāni kānicit 52
52. Some creatures have no knowledge of astronomical calculation, and are ignorant of the course of time; while there are others quite deaf and dumb, and conduct themselves by signs and motions of their bodies.
कानिचिद्वर्जितान्येव नेत्रशब्दार्थसंविदा ।
व्यर्थदीप्तात्मतेजांसि भूतानीत्येकचिन्तया ॥ ५३ ॥
kānicidvarjitānyeva netraśabdārthasaṃvidā ,
vyarthadīptātmatejāṃsi bhūtānītyekacintayā 53
53. Some are devoid of the sense of sight of their eyes, and the light of the sun and moon, are all in vain to them.
प्राणसंविद्विहीनानि व्यर्थामोदानि कानिचित् ।
मूकानि शब्दवैयर्थ्याच्छ्रुतिहीनानि कानिचित् ॥ ५४ ॥
prāṇasaṃvidvihīnāni vyarthāmodāni kānicit ,
mūkāni śabdavaiyarthyācchrutihīnāni kānicit 54
54. Some have no life in them, and others have no sense of smelling the sweet odours; some are quite mute and cannot utter any sound, while others are deprived of the sense of their hearing.
वाक्यसंविद्विहीनत्वान्मूकान्यन्यानि कानिचित् ।
स्पर्शसंविद्विहीनत्वादश्माङ्गानीव कानिचित् ॥ ५५ ॥
vākyasaṃvidvihīnatvānmūkānyanyāni kānicit ,
sparśasaṃvidvihīnatvādaśmāṅgānīva kānicit 55
55. There are some who are entirely dumb, and without the power of speech; and some again that having no power of touch or feeling, are as insensible blocks or stones.
संविन्मात्रमयान्येव दृष्टान्यपि च कानिचित् ।
व्यवहारीण्यप्यग्राह्याण्येव नित्यं पिशाचवत् ॥ ५६ ॥
saṃvinmātramayānyeva dṛṣṭānyapi ca kānicit ,
vyavahārīṇyapyagrāhyāṇyeva nityaṃ piśācavat 56
56. Some have their sense (of conception) only, without possessing the organs of sense; and others that manage themselves as foul Pisachas or goblins, and are therefore inadmissible in human society.
भूमयान्येकनिष्ठानि निष्पिण्डान्येव कानिचित् ।
कानिचिद्वारिपूर्णानि वह्निपूर्णानि कानिचित् ॥ ५७ ॥
bhūmayānyekaniṣṭhāni niṣpiṇḍānyeva kānicit ,
kānicidvāripūrṇāni vahnipūrṇāni kānicit 57
57. There are some made of one material only (as solid earth), and others have no solidity in them (as air &c.); some are composed of the watery substance, and others are full of fiery matter in them.
कानिचिद्वातपूर्णानि सर्वाकाराणि कानिचित् ।
जगन्ति व्योमरूपाणि वत तत्र कचन्ति खे ॥ ५८ ॥
kānicidvātapūrṇāni sarvākārāṇi kānicit ,
jaganti vyomarūpāṇi vata tatra kacanti khe 58
58. Some are full of air, and some there are of all forms (i.e. capable to do anything). All these are of vacuous forms, and are shown in the vacuity of the understanding.
धरापीठैकपूर्णेषु तिष्ठन्त्यन्येषु देहिनः ।
भेका इव शिलाकोशे कीटा इव धरोदरे ॥ ५९ ॥
dharāpīṭhaikapūrṇeṣu tiṣṭhantyanyeṣu dehinaḥ ,
bhekā iva śilākośe kīṭā iva dharodare 59
59. So the surface of the earth, and air and water, teem with living beings, and the frogs live in the cell of stones, and the insects dwell in the womb of the earth.
जलैकपरिपूर्णेषु तिष्ठन्त्युर्वीवनाद्रिषु ।
भ्रमन्त्यन्येषु भूतानि नित्यमेवोग्रमीनवत् ॥ ६० ॥
jalaikaparipūrṇeṣu tiṣṭhantyurvīvanādriṣu ,
bhramantyanyeṣu bhūtāni nityamevogramīnavat 60
60. There are living beings living in vast bodies of water, as in lands, forests and mountains; and so there are living creatures skimming in the other elements and air, as the finny tribes move about and swim in the air.
अन्येष्वग्न्येकपूर्णेषु जलादिरहितान्यपि ।
भूतान्यग्निमयान्येव स्फुरन्त्यलमलातवत् ॥ ६१ ॥
anyeṣvagnyekapūrṇeṣu jalādirahitānyapi ,
bhūtānyagnimayānyeva sphurantyalamalātavat 61
61. There are living things also, peopling the element of fire, and moving in fiery places, where there is no water to be had; and there they are flying and flitting about as sparks and particles of fire.
अन्येष्वनिलपूर्णेषु भूतान्यस्तेतराण्यपि ।
वातमात्रमयाङ्गानि स्फुरन्त्यर्जुनवातवत् ॥ ६२ ॥
anyeṣvanilapūrṇeṣu bhūtānyastetarāṇyapi ,
vātamātramayāṅgāni sphurantyarjunavātavat 62
62. anyeṣu anila-pūrṇeṣu bhūtāni asta-itarāṇi api
vāta-mātra-maya-aṅgāni sphuranti arjuna-vāta-vat
62. anyeṣu anila-pūrṇeṣu asta-itarāṇi api
vāta-mātra-maya-aṅgāni bhūtāni arjuna-vāta-vat sphuranti
62. In various other realms or subtle forms, diverse beings, even those permeated with air and having bodies composed solely of air, pulsate just like Arjuna's mighty wind.
अन्येषु व्योममात्रात्मदेहेषु व्योमरूपिणः ।
प्राणिनः सन्ति सर्गेषु दर्शनव्यवहारिणः ॥ ६३ ॥
anyeṣu vyomamātrātmadeheṣu vyomarūpiṇaḥ ,
prāṇinaḥ santi sargeṣu darśanavyavahāriṇaḥ 63
63. anyeṣu vyoma-mātra-ātma-deheṣu vyoma-rūpiṇaḥ
| prāṇinaḥ santi sargeṣu darśana-vyavahāriṇaḥ
63. anyeṣu sargeṣu vyoma-mātra-ātma-deheṣu
vyoma-rūpiṇaḥ darśana-vyavahāriṇaḥ prāṇinaḥ santi
63. In other creations, there exist living beings (prāṇinaḥ) who perceive and act, having bodies whose intrinsic nature (ātman) is solely space, and whose forms are spatial.
पातालपातिषु तथाम्बरमुत्पतत्सु तिष्ठत्सु विभ्रमपदेष्वथ दिङ्मुखेषु ।
नानाजगत्सु किमिवास्ति मया न दृष्टं यन्नाम चिज्जलधिचञ्चलबुद्बुदेषु ॥ ६४ ॥
pātālapātiṣu tathāmbaramutpatatsu tiṣṭhatsu vibhramapadeṣvatha diṅmukheṣu ,
nānājagatsu kimivāsti mayā na dṛṣṭaṃ yannāma cijjaladhicañcalabudbudeṣu 64
64. pātāla-pātiṣu tathā ambaram utpatatsu
tiṣṭhatsu vibhrama-padeṣu atha dik-mukheṣu |
nānā-jagatsu kim iva asti mayā na dṛṣṭam
yat nāma cit-jaladhi-cañcala-budbudeṣu ||
64. pātāla-pātiṣu tathā ambaram utpatatsu
vibhrama-padeṣu atha dik-mukheṣu tiṣṭhatsu
nānā-jagatsu kim iva asti yat mayā na
dṛṣṭam nāma cit-jaladhi-cañcala-budbudeṣu
64. In diverse worlds (nānā-jagatsu) - whether falling into the netherworlds (pātāla-pātiṣu), rising to the sky (ambaram utpatatsu), dwelling in places of delusion (vibhrama-padeṣu), or in the directions (diṅ-mukheṣu) - what is there that has not been seen by me (mayā na dṛṣṭam), which indeed are but restless bubbles in the ocean of consciousness (cit-jaladhi-cañcala-budbudeṣu)?

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 (current chapter) Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216