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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-86

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श्रीवसिष्ठ उवाच ।
श्रृणु राम कथं तत्र महाकाशे तथा स्थितः ।
देहे भ्रान्तिं तु तां त्यक्त्वा स रुद्रोऽप्युपशाम्यति ॥ १ ॥
śrīvasiṣṭha uvāca ,
śrṛṇu rāma kathaṃ tatra mahākāśe tathā sthitaḥ ,
dehe bhrāntiṃ tu tāṃ tyaktvā sa rudro'pyupaśāmyati 1
1. śrīvasiṣṭhaḥ uvāca śṛṇu rāma kathaṃ tatra mahākāśe tathā
sthitaḥ dehe bhrāntiṃ tu tāṃ tyaktvā saḥ rudraḥ api upaśāmyati
1. śrīvasiṣṭhaḥ uvāca rāma śṛṇu mahākāśe tathā sthitaḥ saḥ
rudraḥ dehe tāṃ bhrāntiṃ tyaktvā api kathaṃ upaśāmyati
1. Śrī Vasiṣṭha said: 'Listen, O Rama, how Rudra, though situated in that great space (mahākāśa), even he attains tranquility after abandoning that delusion of being identified with a body.'
स रुद्रस्तौ जगत्खण्डौ तदा चित्र इवार्पिताः ।
निस्पन्दा एव तत्रासन्प्रेक्षमाणे स्थिते मयि ॥ २ ॥
sa rudrastau jagatkhaṇḍau tadā citra ivārpitāḥ ,
nispandā eva tatrāsanprekṣamāṇe sthite mayi 2
2. saḥ rudraḥ tau jagatkhaṇḍau tadā citre iva arpitāḥ
nispandāḥ eva tatra āsan prekṣamāṇe sthite mayi
2. mayi prekṣamāṇe sthite tadā saḥ rudraḥ tau jagatkhaṇḍau
tatra citre iva arpitāḥ nispandāḥ eva āsan
2. As I (Vasiṣṭha) stood watching, that Rudra and those two fragments of the universe (jagatkhaṇḍa) were then fixed there, as if painted, utterly motionless.
ततो मुहूर्तमात्रेण स रुद्रस्तौ नभोन्तरे ।
खण्डौ विलोकयामास दृशार्केणेव रोदसी ॥ ३ ॥
tato muhūrtamātreṇa sa rudrastau nabhontare ,
khaṇḍau vilokayāmāsa dṛśārkeṇeva rodasī 3
3. tataḥ muhūrtamātreṇa saḥ rudraḥ tau nabhaḥantare
khaṇḍau vilokayāmāsa dṛśā arkeṇa iva rodasī
3. tataḥ muhūrtamātreṇa saḥ rudraḥ nabhaḥantare tau khaṇḍau vilokayāmāsa,
arkeṇa dṛśā rodasī iva.
3. Then, in a mere moment, that Rudra saw those two fragments in the sky, just as the sun sees the two realms (heaven and earth) with its eye.
ततो निमेषमात्रेण घोणाश्वासेन खण्डकौ ।
तौ समानीय चिक्षेप पातालान्तरिवानने ॥ ४ ॥
tato nimeṣamātreṇa ghoṇāśvāsena khaṇḍakau ,
tau samānīya cikṣepa pātālāntarivānane 4
4. tataḥ nimeṣamātreṇa ghoṇāśvāsena khaṇḍakau
tau samānīya cikṣepa pātālāntari iva ānane
4. tataḥ nimeṣamātreṇa ghoṇāśvāsena tau khaṇḍakau samānīya,
pātālāntari iva ānane cikṣepa.
4. Then, in a mere blink of an eye, with his nasal breath, he brought those two fragments together and threw them into his mouth, which was like the interior of the netherworld.
अतिष्ठदेक एवासावेकं खे खमिवाखिले ।
भुक्तब्रह्माण्डखण्डोग्रमण्डमण्डकमण्डलः ॥ ५ ॥
atiṣṭhadeka evāsāvekaṃ khe khamivākhile ,
bhuktabrahmāṇḍakhaṇḍogramaṇḍamaṇḍakamaṇḍalaḥ 5
5. atiṣṭhat ekaḥ eva asau ekam khe kham iva akhile
bhuktabrahmāṇḍakhaṇḍogramanḍamaṇḍakamaṇḍalaḥ
5. asau ekaḥ eva akhile khe ekam kham iva atiṣṭhat.
saḥ bhuktabrahmāṇḍakhaṇḍogramanḍamaṇḍakamaṇḍalaḥ.
5. He alone remained, a single entity, in the all-encompassing sky, like the sky itself; his orb was a circle of fierce, concentrated globules consisting of the devoured fragments of the universe.
ततो मुहूर्तमात्रेण लघुः सोऽभ्रमिवाभवत् ।
ततोऽभवद्यष्टिसमस्ततः प्रादेशमात्रकः ॥ ६ ॥
tato muhūrtamātreṇa laghuḥ so'bhramivābhavat ,
tato'bhavadyaṣṭisamastataḥ prādeśamātrakaḥ 6
6. tataḥ muhūrtamātreṇa laghuḥ saḥ abhram iva abhavat
tataḥ abhavat yaṣṭisamaḥ tataḥ prādeśamātrakaḥ
6. tataḥ muhūrtamātreṇa saḥ abhram iva laghuḥ abhavat.
tataḥ yaṣṭisamaḥ abhavat.
tataḥ prādeśamātrakaḥ (abhavat).
6. Then, in a mere moment, he became as small as a cloud. After that, he became the size of a staff, and then just the measure of a span.
ततः काचकणाकारो मया दृष्टः स तादृशः ।
ततः सोऽणूभवन्दृष्टो मया स्वाद्दिव्यदृष्टिना ॥ ७ ॥
tataḥ kācakaṇākāro mayā dṛṣṭaḥ sa tādṛśaḥ ,
tataḥ so'ṇūbhavandṛṣṭo mayā svāddivyadṛṣṭinā 7
7. tataḥ kācakaṇākāraḥ mayā dṛṣṭaḥ saḥ tādṛśaḥ | tataḥ
saḥ aṇūbhavan dṛṣṭaḥ mayā svāt divyadṛṣṭinā ||
7. tataḥ mayā saḥ tādṛśaḥ kācakaṇākāraḥ dṛṣṭaḥ
tataḥ mayā svāt divyadṛṣṭinā saḥ aṇūbhavan dṛṣṭaḥ
7. Then, I saw that entity, appearing like a fragment of glass, just so. Afterwards, through my own divine vision, I perceived it becoming an atom.
परमाणुरथो भूत्वा ततस्त्वन्तर्द्धिमाययौ ।
इत्यसौ शममायातः शरदम्बुदखण्डवत् ॥ ८ ॥
paramāṇuratho bhūtvā tatastvantarddhimāyayau ,
ityasau śamamāyātaḥ śaradambudakhaṇḍavat 8
8. paramāṇuḥ atha bhūtvā tataḥ tu antarddhim āyayau
| iti asau śamam āyātaḥ śaradambudakhaṇḍavat ||
8. atha paramāṇuḥ bhūtvā tataḥ tu antarddhim āyayau
iti asau śaradambudakhaṇḍavat śamam āyātaḥ
8. Having then become an atom, it subsequently vanished. In this way, that entity attained a cessation, like a fragment of an autumn cloud.
तादृशोऽपि महारम्भः पुरः पश्यत एव मे ।
इति सावरणे तेन ते ब्रह्माण्डकवाटके ॥ ९ ॥
tādṛśo'pi mahārambhaḥ puraḥ paśyata eva me ,
iti sāvaraṇe tena te brahmāṇḍakavāṭake 9
9. tādṛśaḥ api mahārambhaḥ puraḥ paśyataḥ eva me
| iti sa-āvaraṇe tena te brahmāṇḍakavāṭake ||
9. me puraḥ paśyataḥ eva tādṛśaḥ api mahārambhaḥ
iti tena sa-āvaraṇe te brahmāṇḍakavāṭake
9. Even such a vast creation appeared before my very eyes. Thus, by that (entity), those cosmic egg-shells, along with their coverings...
विनिगीर्णे क्षुधार्तेन हरिणेनेव पर्णके ।
अथाभून्निर्मलं व्योम शान्तं ब्रह्मैव केवलम् ॥ १० ॥
vinigīrṇe kṣudhārtena hariṇeneva parṇake ,
athābhūnnirmalaṃ vyoma śāntaṃ brahmaiva kevalam 10
10. vinigīrṇe kṣudhārtena hariṇena iva parṇake | atha
abhūt nirmalam vyoma śāntam brahma eva kevalam ||
10. kṣudhārtena hariṇena parṇake iva vinigīrṇe atha
nirmalam śāntam kevalam brahma eva vyoma abhūt
10. ...(being) completely swallowed, just as a hungry deer swallows a leaf. Then, a pure, tranquil space appeared, which was nothing but (brahman) itself.
अनादिमध्यपर्यन्तं संविदाकाशमात्रकम् ।
इत्यहं दृष्टवांस्तत्र कल्पान्तमुरुविभ्रमम् ॥ ११ ॥
anādimadhyaparyantaṃ saṃvidākāśamātrakam ,
ityahaṃ dṛṣṭavāṃstatra kalpāntamuruvibhramam 11
11. anādimadhyaparyantam saṃvidākāśamātrakam iti
aham dṛṣṭavān tatra kalpāntam uruvibhramam
11. aham tatra dṛṣṭavān uruvibhramam kalpāntam
saṃvidākāśamātrakam anādimadhyaparyantam iti
11. I saw there a great illusion (delusion) at the end of a cosmic cycle, which was nothing but the space of pure consciousness, without beginning, middle, or end.
दर्पणप्रतिबिम्बाभं शिलाशकलकोटरे ।
अथ तामङ्गनां स्मृत्वा तां शिलां तच्च विभ्रमम् ॥ १२ ॥
darpaṇapratibimbābhaṃ śilāśakalakoṭare ,
atha tāmaṅganāṃ smṛtvā tāṃ śilāṃ tacca vibhramam 12
12. darpaṇapratibimbābham śilāśakalakoṭare atha
tām aṅganām smṛtvā tām śilām tat ca vibhramam
12. atha smṛtvā tām aṅganām tām śilām tat ca
vibhramam darpaṇapratibimbābham śilāśakalakoṭare
12. Then, having recalled that woman, that rock, and that illusion (delusion) – which was like a reflection in a mirror within the hollow of a rock fragment –
राजद्वारगतो ग्राम्य इवाहं विस्मयं गतः ।
तामालोकितवान्भूयः कलूधौतशिलामहम् ॥ १३ ॥
rājadvāragato grāmya ivāhaṃ vismayaṃ gataḥ ,
tāmālokitavānbhūyaḥ kalūdhautaśilāmaham 13
13. rājadvāragataḥ grāmyaḥ iva aham vismayam gataḥ
tām ālokitavān bhūyaḥ kaludhautaśilām aham
13. aham vismayam gataḥ iva rājadvāragataḥ grāmyaḥ
aham bhūyaḥ tām kaludhautaśilām ālokitavān
13. I was filled with wonder, just like a villager arriving at a royal palace gate. Then, I looked again at that lustrous, pure rock.
यावत्सर्वत्र सन्त्यत्र सर्गाः काल्या इवाङ्गके ।
बुद्धिनेत्रेण दृश्यन्ते दिव्याक्ष्णा वा न ते यथा ॥ १४ ॥
yāvatsarvatra santyatra sargāḥ kālyā ivāṅgake ,
buddhinetreṇa dṛśyante divyākṣṇā vā na te yathā 14
14. yāvat sarvatra santi atra sargāḥ kālyāḥ iva aṅgake
buddhinetreṇa dṛśyante divyākṣṇā vā na te yathā
14. yāvat sargāḥ santi sarvatra atra iva kālyāḥ aṅgake
te na yathā dṛśyante buddhinetreṇa vā divyākṣṇā
14. Just as countless creations exist everywhere here, as if on the body of the goddess Kāli, they are not seen in their true nature by the ordinary eye; rather, they are seen by the eye of wisdom or by a divine eye.
सर्वत्र सर्वदा सर्वं यदस्त्येव तदा तथा ।
दूरवत्प्रेक्ष्यते मांसदृशा यद्येव सा शिला ॥ १५ ॥
sarvatra sarvadā sarvaṃ yadastyeva tadā tathā ,
dūravatprekṣyate māṃsadṛśā yadyeva sā śilā 15
15. sarvatra sarvadā sarvam yat asti eva tadā tathā
dūravat prekṣyate māṃsadṛśā yadi eva sā śilā
15. yat sarvam sarvatra sarvadā eva asti,
tadā tathā māṃsadṛśā dūravat prekṣyate yadi sā śilā eva.
15. Whatever truly exists everywhere, always, and completely, is then perceived by the physical eye as if distant, just as that very stone (is perceived).
दृश्यते तच्छिलैवैका न तु सर्गादि किंचन ।
सावस्थिता शिलैवैकरूपा निविडमण्डला ॥ १६ ॥
dṛśyate tacchilaivaikā na tu sargādi kiṃcana ,
sāvasthitā śilaivaikarūpā niviḍamaṇḍalā 16
16. dṛśyate tat śilā eva ekā na tu sarga-ādi kiṃcana
sā avasthitā śilā eva ekarūpā niviḍa-maṇḍalā
16. tat ekā śilā eva dṛśyate,
tu sargādi kiṃcana na (dṛśyate).
sā avasthitā śilā eva ekarūpā niviḍamaṇḍalā (bhavati).
16. Only that single stone is perceived; no trace of creation (sarga) or anything else is seen. That very stone remains established, singular in form, and densely compact.
कलधौतमयी स्फारा संध्याजलदसुन्दरी ।
ततोऽहं विस्मयाविष्टः प्रविचारितवान्पुनः ॥ १७ ॥
kaladhautamayī sphārā saṃdhyājaladasundarī ,
tato'haṃ vismayāviṣṭaḥ pravicāritavānpunaḥ 17
17. kaladhauta-mayī sphārā sandhyā-jalada-sundarī
tataḥ aham vismaya-āviṣṭaḥ pravicāritavān punaḥ
17. (sā śilā āsīt) kaladhautamayī,
sphārā,
sandhyājaladasundarī.
tataḥ aham vismayāviṣṭaḥ punaḥ pravicāritavān.
17. It was golden, vast, and beautiful like an evening cloud. Then, filled with wonder, I pondered once more.
शिलायामपरं भागं तथैव परया दृशा ।
यावत्तमपि पश्यामि जगदारम्भमन्थरम् ॥ १८ ॥
śilāyāmaparaṃ bhāgaṃ tathaiva parayā dṛśā ,
yāvattamapi paśyāmi jagadārambhamantharam 18
18. śilāyām aparam bhāgam tathā eva parayā dṛśā
yāvat tam api paśyāmi jagat-ārambha-mantharam
18. aham parayā dṛśā śilāyām aparam bhāgam tathā eva paśyāmi.
yāvat tam api (bhāgam) jagatārambhamañtharam paśyāmi.
18. Similarly, with a higher vision (dṛś), I observed another part on the stone. As I perceive that part as well, it appears like the slow unfolding at the origin of the universe (jagat).
तथैव सुषिराकार इव नानार्थसुन्दरम् ।
पुनरन्यं तथैवाहं प्रदेशं परिदृष्टवान् ॥ १९ ॥
tathaiva suṣirākāra iva nānārthasundaram ,
punaranyaṃ tathaivāhaṃ pradeśaṃ paridṛṣṭavān 19
19. tathā eva suṣira ākāraḥ iva nānārtha-sundaram
punaḥ anyam tathā eva aham pradeśam paridṛṣṭavān
19. tathā eva aham punaḥ anyam tathā eva suṣira ākāraḥ
iva nānārtha-sundaram pradeśam paridṛṣṭavān
19. Similarly, I observed yet another region (pradeśa) that was beautiful with various objects, as if it were a hollow space.
सर्गसंरम्भवलितं यावत्तमपि तादृशम् ।
यं यं प्रदेशं पश्यामि शिलायास्तत्र तत्र वै ॥ २० ॥
sargasaṃrambhavalitaṃ yāvattamapi tādṛśam ,
yaṃ yaṃ pradeśaṃ paśyāmi śilāyāstatra tatra vai 20
20. sarga-samrambha-valitam yāvat tam api tādṛśam
yam yam pradeśam paśyāmi śilāyāḥ tatra tatra vai
20. śilāyāḥ yam yam pradeśam paśyāmi,
tam api yāvat tādṛśam sarga-samrambha-valitam,
tatra tatra vai
20. Wherever I look upon any region (pradeśa) of the rock, each one I find to be similarly enveloped in the surge of creation, and there, indeed...
जगत्पश्यामि विमलमादर्श इव बिम्बितम् ।
मयातिकौतुकेनाथ सर्वास्तस्य गिरेः शिलाः ॥ २१ ॥
jagatpaśyāmi vimalamādarśa iva bimbitam ,
mayātikautukenātha sarvāstasya gireḥ śilāḥ 21
21. jagat paśyāmi vimalam ādarśaḥ iva bimbitam mayā
ati-kautukena atha sarvāḥ tasya gireḥ śilāḥ
21. jagat vimalam ādarśaḥ iva bimbitam paśyāmi.
atha mayā ati-kautukena tasya gireḥ sarvāḥ śilāḥ
21. I behold the pure world (jagat) reflected as if in a mirror. Then, with immense curiosity, I searched all the rocks (śilā) of that mountain (giri)...
अन्विष्टा भूतिभागाश्च तृणगुल्मादयस्तथा ।
यावत्सर्वत्र तत्तादृग्जगदस्ति यथास्थितम् ॥ २२ ॥
anviṣṭā bhūtibhāgāśca tṛṇagulmādayastathā ,
yāvatsarvatra tattādṛgjagadasti yathāsthitam 22
22. anviṣṭāḥ bhūti-bhāgāḥ ca tṛṇa-gulma-ādayaḥ tathā
yāvat sarvatra tat tādṛk jagat asti yathā-sthitam
22. bhūti-bhāgāḥ ca tṛṇa-gulma-ādayaḥ tathā sarvāḥ śilāḥ anviṣṭāḥ.
yāvat sarvatra tat tādṛk jagat yathā-sthitam asti.
22. ...and its earthly parts (bhūti-bhāga), as well as its grasses, shrubs, and the like. And everywhere, the world (jagat) exists exactly as it is, just like that.
बुद्ध्यैव दृश्यते नाक्ष्णा परया विविधाकृति ।
क्वचित्प्रथमसर्गात्म जायमानप्रजापति ॥ २३ ॥
buddhyaiva dṛśyate nākṣṇā parayā vividhākṛti ,
kvacitprathamasargātma jāyamānaprajāpati 23
23. buddhyā eva dṛśyate na akṣṇā parayā vividhākṛti
kvacit prathamasargātma jāyamānaprajāpati
23. vividhākṛti parayā buddhyā eva dṛśyate akṣṇā
na kvacit prathamasargātma jāyamānaprajāpati
23. The multifarious form (of reality) is seen only by the supreme intellect, not by the eye. Sometimes, it appears as Prajāpati (creator god) emerging, embodying the very nature of the first creation.
कल्प्यमानर्क्षचन्द्रार्कदिनरात्र्यृतुवत्सरम् ।
क्वचित्क्वचिन्महीपीठसंपन्नजनमण्डलम् ॥ २४ ॥
kalpyamānarkṣacandrārkadinarātryṛtuvatsaram ,
kvacitkvacinmahīpīṭhasaṃpannajanamaṇḍalam 24
24. kalpyamāna ṛkṣacandrārkadinrātryṛtuvatsaram
kvacit kvacit mahīpīṭhasampannajanamandalam
24. kvacit ṛkṣacandrārkadinrātryṛtuvatsaram kalpyamāna
kvacit kvacit mahīpīṭhasampannajanamandalam
24. Sometimes (this reality is) envisioned as encompassing stars, the moon, the sun, days, nights, seasons, and years. And sometimes, in particular places, it appears as communities of people thriving on the earth's surface.
क्वचित्किंचिदखातोग्रचतुःसागरखातकम् ।
कचित्किंचिदसंजातसुरसंजातदानवम् ॥ २५ ॥
kvacitkiṃcidakhātogracatuḥsāgarakhātakam ,
kacitkiṃcidasaṃjātasurasaṃjātadānavam 25
25. kvacit kiñcit akhātogracatuḥsāgarakhātakam
kvacit kiñcit asaṃjātasurasaṃjātadānavam
25. kvacit kiñcit akhātogracatuḥsāgarakhātakam
kvacit kiñcit asaṃjātasurasaṃjātadānavam
25. Sometimes, this reality includes (or is envisioned with) somewhat unexcavated, fierce ocean-trenches forming the four seas. And sometimes, to some extent, it features gods not yet arisen and demons (dānava) already born.
क्वचित्किंचित्कृतयुगाचारसज्जनभूतकम् ।
क्वचित्किंचित्कलियुगाचारदुर्जनभूतकम् ॥ २६ ॥
kvacitkiṃcitkṛtayugācārasajjanabhūtakam ,
kvacitkiṃcitkaliyugācāradurjanabhūtakam 26
26. kvacit kiñcit kṛtayugācārasajjanabhūtakam
kvacit kiñcit kaliyugācāradurjanabhūtakam
26. kvacit kiñcit kṛtayugācārasajjanabhūtakam
kvacit kiñcit kaliyugācāradurjanabhūtakam
26. Sometimes, this reality is characterized by good people (sajjana) who uphold the conduct of the Kṛta Yuga. And sometimes, it features wicked people (durjana) who follow the customs of the Kali Yuga.
क्वचित्किंचित्पुरव्यूहदैत्यसंगरदुस्तरम्
॥ २७ ॥
kvacitkiṃcitpuravyūhadaityasaṃgaradustaram
27
27. kvacit kiñcit
puravyūhadaityasaṅgaradustaram
27. kvacit kiñcit
puravyūhadaityasaṅgaradustaram
27. Somewhere, some creation exists as an insurmountable conflict with demons, involving a formation of cities.
क्वचित्किंचिन्महाशैलजालनिर्विवरावनि ।
क्वचित्किंचिदसंपन्नसर्गमेकाम्बुजोद्भवम् ॥ २८ ॥
kvacitkiṃcinmahāśailajālanirvivarāvani ,
kvacitkiṃcidasaṃpannasargamekāmbujodbhavam 28
28. kvacit kiñcit mahāśailajālanirvivarāvani
kvacit kiñcit asampannasargam ekāmbujodbhavam
28. kvacit kiñcit mahāśailajālanirvivarāvani
kvacit kiñcit asampannasargam ekāmbujodbhavam
28. Elsewhere, some creation features an earth entirely devoid of fissures, covered by a network of vast mountains. Elsewhere, another creation remains incomplete, having originated from a single lotus.
क्वचित्किंचिज्जरामृत्यून्मुक्तभूतलमानवम् ।
क्वचित्किंचिदसंजातचन्द्रशून्यशिरःशिवम् ॥ २९ ॥
kvacitkiṃcijjarāmṛtyūnmuktabhūtalamānavam ,
kvacitkiṃcidasaṃjātacandraśūnyaśiraḥśivam 29
29. kvacit kiñcit jarāmṛtyūnmuktabhūtalamānavam
kvacit kiñcit asañjātacandraśūnyaśiraḥśivam
29. kvacit kiñcit jarāmṛtyūnmuktabhūtalamānavam
kvacit kiñcit asañjātacandraśūnyaśiraḥśivam
29. Elsewhere, some creation has humans on its earth who are liberated from old age and death. Elsewhere, some creation features a Śiva whose head is devoid of the moon, as the moon has not yet been born.
अनिर्मथितदुग्धाब्धिमृत्युमत्सुरपूरितम् ।
असंजातामृताश्वेभवैद्यगोकमलाविषम् ॥ ३० ॥
anirmathitadugdhābdhimṛtyumatsurapūritam ,
asaṃjātāmṛtāśvebhavaidyagokamalāviṣam 30
30. anirmathitadugdhābdhimṛtyumatsurapūritam
asañjātāmṛtāśvebhavaiidyagokamalāviṣam
30. anirmathitadugdhābdhimṛtyumatsurapūritam
asañjātāmṛtāśvebhavaiidyagokamalāviṣam
30. Elsewhere, some creation is filled with mortal gods and possesses an unchurned milk ocean. Elsewhere, some creation lacks the emergence of nectar (amṛta), the celestial horse, elephant, physician, divine cow, goddess Kamalā, and the poison.
शुक्रामरमहाविद्यानाशनोत्कसुरव्रजम् ।
क्वचित्किंचिच्च गर्भाङ्गकर्तनोत्कसुरेश्वरम् ॥ ३१ ॥
śukrāmaramahāvidyānāśanotkasuravrajam ,
kvacitkiṃcicca garbhāṅgakartanotkasureśvaram 31
31. śukrāmaramahāvidyānāśanotkasuravrajām kvacit
kiṃcit ca garbhāṅgakartanotkasureśvaram
31. śukrāmaramahāvidyānāśanotkasuravrajām kvacit
kiṃcit ca garbhāṅgakartanotkasureśvaram
31. Somewhere, there are hosts of gods eager for the destruction of the great, immortal knowledge associated with Shukra; and somewhere, to some extent, there is a lord of gods (Indra) eager for the severing of embryos or limbs.
अपरिम्लानधर्मत्वात्स्वप्रकाशाखिलव्रजम् ।
क्वचित्किंचिच्च पूर्वान्यसंनिवेशक्रमस्थिति ॥ ३२ ॥
aparimlānadharmatvātsvaprakāśākhilavrajam ,
kvacitkiṃcicca pūrvānyasaṃniveśakramasthiti 32
32. aparimlānadharmatvāt svaprakāśākhilavrajām
kvacit kiṃcit ca pūrvānyasaṃniveśakramasthiti
32. aparimlānadharmatvāt svaprakāśākhilavrajām
kvacit kiṃcit ca pūrvānyasaṃniveśakramasthiti
32. By reason of its unfading intrinsic nature (dharma), it possesses all its multitudes as self-luminous; and somewhere, to some extent, there is a condition of sequential arrangement, both previous and different.
अपूर्ववेदशास्त्रार्थसमाचारविचारणम् ।
क्वचित्किंचिन्न कल्पान्तसंक्षोभमिव संस्थितम् ॥ ३३ ॥
apūrvavedaśāstrārthasamācāravicāraṇam ,
kvacitkiṃcinna kalpāntasaṃkṣobhamiva saṃsthitam 33
33. apūrvavedaśāstrārthasamācāravicāraṇam kvacit
kiṃcit na kalpāntasaṃkṣobham iva saṃsthitam
33. apūrvavedaśāstrārthasamācāravicāraṇam kvacit
kiṃcit na kalpāntasaṃkṣobham iva saṃsthitam
33. It involves the deliberation on the unprecedented meanings and practices of the Vedas and (other) scriptures (śāstras); and somewhere, to some extent, it exists as if it were not the upheaval (saṃkṣobha) at the end of a cosmic age (kalpānta).
क्वचित्किंचिच्च दैत्यौघविलुण्ठितसुरालयम् ।
क्वचित्किंचित्सुरोद्यानगायद्गन्धर्वकिन्नरम् ॥ ३४ ॥
kvacitkiṃcicca daityaughaviluṇṭhitasurālayam ,
kvacitkiṃcitsurodyānagāyadgandharvakinnaram 34
34. kvacit kiṃcit ca daityaughaviluṇṭhitasurālayam
kvacit kiṃcit surodyānagāyadgandharvakinnaram
34. kvacit kiṃcit ca daityaughaviluṇṭhitasurālayam
kvacit kiṃcit surodyānagāyadgandharvakinnaram
34. And somewhere, to some extent, there are divine abodes plundered by hordes of Daityas; and somewhere, to some extent, there are divine gardens where Gandharvas and Kinnaras are singing.
क्वचित्किंचित्समारब्धगीर्वाणासुरसौहृदम् ।
भूतभव्यभविष्यत्स्थजगदाडम्बरं मया ॥ ३५ ॥
kvacitkiṃcitsamārabdhagīrvāṇāsurasauhṛdam ,
bhūtabhavyabhaviṣyatsthajagadāḍambaraṃ mayā 35
35. kvacit kiñcit samārabdhagīrvāṇāsurasauhṛdam
bhūtabhavyabhaviṣyatsthajagadāḍambaram mayā
35. mayā kvacit kiñcit samārabdhagīrvāṇāsurasauhṛdam
bhūtabhavyabhaviṣyatsthajagadāḍambaram
35. By me, the vast cosmic display (jagadāḍambaram) of the universe, existing throughout the past, present, and future (bhūtabhavya-bhaviṣyatstha), was perceived. In some instances, this display included a certain friendship (sauhṛdam) or alliance initiated (samārabdha) between gods (gīrvāṇa) and demons (asura).
तदानुभूतं वपुषि महाविश्वगणात्मनि ।
एकत्र कल्पविक्षुब्धपुष्करावर्तमन्थरम् ॥ ३६ ॥
tadānubhūtaṃ vapuṣi mahāviśvagaṇātmani ,
ekatra kalpavikṣubdhapuṣkarāvartamantharam 36
36. tadā anubhūtam vapuṣi mahāviśvagaṇātmani
ekatra kalpavikṣubdhapuṣkarāvartamantharam
36. tadā (mayā) mahāviśvagaṇātmani vapuṣi anubhūtam
ekatra kalpavikṣubdhapuṣkarāvartamantharam
36. Then, I experienced it within a body (vapuṣi) that embodied the very essence (ātman) of countless great universes (mahāviśvagaṇa). In one part (ekatra), this form was ponderous (mantharam), like the Puṣkarāvarta clouds agitated (vikṣubdha) during the dissolution of a cosmic age (kalpa).
एकत्र सौम्यसकलभूतसंततिसंस्थितम् ।
एकत्र समनुक्षुब्धसुरासुरनरेश्वरम् ॥ ३७ ॥
ekatra saumyasakalabhūtasaṃtatisaṃsthitam ,
ekatra samanukṣubdhasurāsuranareśvaram 37
37. ekatra saumyasakalabhūtasaṃtatisamsthitam
ekatra samanukṣubdhasurāsuranareśvaram
37. ekatra saumyasakalabhūtasaṃtatisamsthitam
ekatra samanukṣubdhasurāsuranareśvaram
37. In one part (ekatra), it was tranquil (saumya) and comprised of the entire continuum of beings (bhūtas). In another part (ekatra), it was characterized by thoroughly agitated (samanukṣubdha) gods (sura), demons (asura), and human rulers (nareśvara).
एकत्रासंभवद्भानुनित्याभिन्नतमोघनम् ।
एकत्रासंभवद्ध्वान्त कान्तं ज्वालोदरोपमम् ॥ ३८ ॥
ekatrāsaṃbhavadbhānunityābhinnatamoghanam ,
ekatrāsaṃbhavaddhvānta kāntaṃ jvālodaropamam 38
38. ekatra asaṃbhavadbhānunityābhinnatamoghanam
ekatra asaṃbhavaddhvāntakāntam jvālodaropamam
38. ekatra asaṃbhavadbhānunityābhinnatamoghanam
ekatra asaṃbhavaddhvāntakāntam jvālodaropamam
38. In one part (ekatra), it was an eternally (nitya) undifferentiated (abhinna) dense mass of darkness (tamo-ghanam) where no sun (bhānu) could arise (asaṃbhavat). In another part (ekatra), it was luminous (kāntam) and resembled a belly of flames (jvālodaropamam), a place where darkness (dhvānta) was impossible (asaṃbhavat).
एकत्र नलिनीनालनिलीनमधुकैटभम् ।
एकत्र पद्ममञ्जूषासुप्तबालनवाब्जजम् ॥ ३९ ॥
ekatra nalinīnālanilīnamadhukaiṭabham ,
ekatra padmamañjūṣāsuptabālanavābjajam 39
39. ekatra nalinīnālanilīnamadhukaiṭabham |
ekatra padmamañjūṣāsuptabālanavābjajam
39. ekatra nalinīnālanilīnamadhukaiṭabham
ekatra padmamañjūṣāsuptabālanavābjajam
39. On one side, Madhu and Kaiṭabha are concealed within the stalk of a lotus; on the other side, the infant, newborn, lotus-born (Brahmā) sleeps within the lotus bud.
एकत्रैकार्णवोदग्रवृक्षविश्रान्तमाधवम् ।
एकत्र कल्परजनीनिःशून्यतिमिराकुलम् ॥ ४० ॥
ekatraikārṇavodagravṛkṣaviśrāntamādhavam ,
ekatra kalparajanīniḥśūnyatimirākulam 40
40. ekatra ekārṇavodagravṛkṣaviśrāntamādhavam
| ekatra kalparajanīniḥśūnyatimirākulam
40. ekatra ekārṇavodagravṛkṣaviśrāntamādhavam
ekatra kalparajanīniḥśūnyatimirākulam
40. On one side, Vishnu (mādhava) rests upon a mighty tree in the single cosmic ocean; on the other side, (it is) pervaded by the utter void and darkness of the night of a cosmic cycle (kalpa).
शिलाजठरनिस्पन्दं व्योमैव वितताकृति ।
सुषुप्तजठराकारमप्रज्ञातमलक्षणम् ॥ ४१ ॥
śilājaṭharanispandaṃ vyomaiva vitatākṛti ,
suṣuptajaṭharākāramaprajñātamalakṣaṇam 41
41. śilājaṭharanispandam vyoma eva vitatākṛti
| suṣuptajaṭharākāram aprajñātam alakṣaṇam
41. vyoma eva śilājaṭharanispandam vitatākṛti
suṣuptajaṭharākāram aprajñātam alakṣaṇam
41. (It was) space (vyoma) itself, vast in form, motionless like the interior of a rock, having the appearance of a belly in deep sleep, unknown, and without distinguishing marks.
अप्रतर्क्यमविज्ञेयं सुषुप्तमिव सर्वतः ।
एकत्र पक्षविक्षुब्धशैलकाकाकुलाम्बरम् ॥ ४२ ॥
apratarkyamavijñeyaṃ suṣuptamiva sarvataḥ ,
ekatra pakṣavikṣubdhaśailakākākulāmbaram 42
42. apratarkyam avijñeyam suṣuptam iva sarvataḥ
| ekatra pakṣavikṣubdhaśailakākākulāmbaram
42. (idam) apratarkyam avijñeyam suṣuptam iva sarvataḥ
(āsīt) ekatra pakṣavikṣubdhaśailakākākulāmbaram (āsīt)
42. It was unimaginable, unknowable, as if in deep sleep (suṣupti) everywhere. On one side, the sky was agitated by the cawing of crows from the mountains disturbed by (cosmic) wings.
एकत्र वज्रनिष्पेषद्रवद्भूधरभासुरम् ।
एकत्रोद्वृत्तमत्ताब्धिह्रियमाणधराचलम् ॥ ४३ ॥
ekatra vajraniṣpeṣadravadbhūdharabhāsuram ,
ekatrodvṛttamattābdhihriyamāṇadharācalam 43
43. ekatra vajra-niṣpeṣa-dravad-bhūdhara-bhāsuram
ekatra udvṛtta-matta-abdhi-hriyamāṇa-dharācalam
43. ekatra vajra-niṣpeṣa-dravad-bhūdhara-bhāsuram
ekatra udvṛtta-matta-abdhi-hriyamāṇa-dharācalam
43. In one part (of this vision), it blazes splendidly with mountains melting from the impact of thunderbolts; in another, the earth's mountains are swept away by turbulent, raging oceans.
एकत्र पुरवृत्रान्धवलिसंगरसंकुलम् ।
एकत्र मत्तपातालगजकम्पिवसुन्धरम् ॥ ४४ ॥
ekatra puravṛtrāndhavalisaṃgarasaṃkulam ,
ekatra mattapātālagajakampivasundharam 44
44. ekatra pura-vṛtra-andha-bali-saṅgara-saṅkulam
ekatra matta-pātāla-gaja-kampi-vasundharam
44. ekatra pura-vṛtra-andha-bali-saṅgara-saṅkulam
ekatra matta-pātāla-gaja-kampi-vasundharam
44. In one part, it is chaotic with battles like those of Pura, Vṛtra, Andhaka, and Bali; in another, the earth trembles from the enraged elephants of the netherworld.
एकत्र शेषशिरसः कल्पान्तलुठितावनि ।
क्वचिदल्पेन रामेण हतरावणराक्षसम् ॥ ४५ ॥
ekatra śeṣaśirasaḥ kalpāntaluṭhitāvani ,
kvacidalpena rāmeṇa hatarāvaṇarākṣasam 45
45. ekatra śeṣa-śirasaḥ kalpānta-luṭhita-avani
kvacid alpena rāmeṇa hata-rāvaṇa-rākṣasam
45. ekatra śeṣa-śirasaḥ kalpānta-luṭhita-avani
kvacid alpena rāmeṇa hata-rāvaṇa-rākṣasam
45. In one part, the earth rolls and shakes from the head of (the serpent) Śeṣa as if at the end of a cosmic cycle (kalpānta); sometimes, the demon Rāvaṇa is slain by the seemingly insignificant Rāma.
रक्षसा रावणेनैव क्वचिद्विहतराघवम् ।
भूस्थपादेन देवाद्रिशिरस्थशिरसा परम् ॥ ४६ ॥
rakṣasā rāvaṇenaiva kvacidvihatarāghavam ,
bhūsthapādena devādriśirasthaśirasā param 46
46. rakṣasā rāvaṇena eva kvacid vihata-rāghavam
bhūstha-pādena devādri-śirastha-śirasā param
46. kvacid rakṣasā rāvaṇena eva vihata-rāghavam (asti)
bhūstha-pādena devādri-śirastha-śirasā param (asti)
46. And sometimes, Rāghava (Rāma) is defeated by the demon Rāvaṇa himself; furthermore, (there is a supreme vision/being) with one foot standing on the earth and its head resting on the peak of a divine mountain.
पश्याम्यम्बरमाक्रान्तं क्वचिद्वै कालनेमिना ।
क्वचिच्चापसुरैर्नित्यं दानवैरेव पालितम् ॥ ४७ ॥
paśyāmyambaramākrāntaṃ kvacidvai kālaneminā ,
kvaciccāpasurairnityaṃ dānavaireva pālitam 47
47. paśyāmi ambaram ākrāntam kvacit vai kālaneminā
kvacit ca apasuraiḥ nityam dānavaiḥ eva pālitam
47. ambaram kvacit vai kālaneminā ākrāntam,
ca kvacit apasuraiḥ nityam eva dānavaiḥ pālitam paśyāmi
47. I see the sky sometimes pervaded by Kālanemi. And sometimes, it is perpetually maintained by anti-gods, indeed by the Dānavas themselves.
क्वचिच्च भ्रष्टदनुजैरमरैरेव पालितम् ।
जिष्णुयुक्तेन गुप्तेन विष्णुपाण्डवकौरवैः ॥ ४८ ॥
kvacicca bhraṣṭadanujairamaraireva pālitam ,
jiṣṇuyuktena guptena viṣṇupāṇḍavakauravaiḥ 48
48. kvacit ca bhraṣṭadanujaiḥ amaraiḥ eva pālitam
jiṣṇuyuktena guptena viṣṇupāṇḍavakauravaiḥ
48. ca kvacit bhraṣṭadanujaiḥ amaraiḥ eva pālitam,
(ca) jiṣṇuyuktena guptena viṣṇupāṇḍavakauravaiḥ (pālitam)
48. And sometimes, it is protected by the gods themselves who have vanquished the Dānujas. (At other times, it is) protected by Viṣṇu, the Pāṇḍavas, and the Kauravas, who are associated with Arjuna and are themselves guardians.
क्वचिद्भारतयुद्धेन निहताक्षौहिणीगणम् ।
श्रीराम उवाच ।
किमहं भगवन्पूर्वमभवं कथयेति मे ॥ ४९ ॥
kvacidbhāratayuddhena nihatākṣauhiṇīgaṇam ,
śrīrāma uvāca ,
kimahaṃ bhagavanpūrvamabhavaṃ kathayeti me 49
49. kvacit bhāratayuddhena nihatākṣauhiṇīgaṇam śrīrāma uvāca
kim aham iti bhagavan pūrvam abhavam kathaya iti me
49. kvacit bhāratayuddhena nihatākṣauhiṇīgaṇam.
śrīrāma uvāca: bhagavan,
kim aham pūrvam abhavam iti me kathaya.
49. Sometimes, it (the sky/world) is marked by the Mahābhārata war, with hordes of armies (akṣauhiṇī) annihilated. Śrī Rāma said: 'O Lord, tell me what I was in a previous existence.'
अभवं चेदनेनैव संनिवेशेन तत्कथम् ।
श्रीवसिष्ठ उवाच ।
सर्व एव विवर्तन्ते राम भावाः पुनःपुनः ॥ ५० ॥
abhavaṃ cedanenaiva saṃniveśena tatkatham ,
śrīvasiṣṭha uvāca ,
sarva eva vivartante rāma bhāvāḥ punaḥpunaḥ 50
50. abhavam cet anena eva saṃniveśena tat katham śrīvasiṣṭha
uvāca sarve eva vivartante rāma bhāvāḥ punaḥpunaḥ
50. cet abhavam anena eva saṃniveśena,
tat katham.
śrīvasiṣṭha uvāca: rāma,
sarve eva bhāvāḥ punaḥpunaḥ vivartante.
50. If I was indeed in this very form or arrangement (in a past life), then how is that possible? Śrī Vasiṣṭha said: 'O Rāma, all entities (bhāva) indeed manifest and revolve again and again.'
पूर्यमाणा यथा माषाः क्रमेणान्येन तेन वा ।
सर्वक्रमसमाः केचित्तयैवान्येन वा मिथः ॥ ५१ ॥
pūryamāṇā yathā māṣāḥ krameṇānyena tena vā ,
sarvakramasamāḥ kecittayaivānyena vā mithaḥ 51
51. pūryamāṇāḥ yathā māṣāḥ krameṇa anyena tena vā
sarvakramasamaḥ kecit tayā eva anyena vā mithaḥ
51. yathā māṣāḥ krameṇa tena vā anyena vā pūryamāṇāḥ (bhavanti),
kecit (bhāvāḥ) tayā eva vā anyena vā mithaḥ sarvakramasamaḥ (bhavanti).
51. Just as individual entities are gradually filled (or completed), either by one process or by another, similarly, some entities are equally complete in all processes, existing mutually, either by that very same process or by a different one.
स्फुरन्त्यर्थसमा भावाः केचिदब्धितरङ्गवत् ।
पुनस्त्वं पुनरेवाहं पुनः पुनरिमे जनाः ॥ ५२ ॥
sphurantyarthasamā bhāvāḥ kecidabdhitaraṅgavat ,
punastvaṃ punarevāhaṃ punaḥ punarime janāḥ 52
52. sphuranti arthasamāḥ bhāvāḥ kecit abdhitaraṅgavat
punaḥ tvam punaḥ eva aham punaḥ punaḥ ime janāḥ
52. kecit bhāvāḥ arthasamāḥ (santaḥ) abdhitaraṅgavat sphuranti.
punaḥ tvam,
punaḥ eva aham,
punaḥ punaḥ ime janāḥ (sphuranti).
52. Some entities emerge, resembling realities, just like ocean waves. Again, it is you; again, it is I; and again and again, these very people.
न कदाचन नैवान्ये संभवन्त्यखिलं परे ।
त एवान्येऽथवाम्भोधौ तरङ्गा इव निर्णयः ॥ ५३ ॥
na kadācana naivānye saṃbhavantyakhilaṃ pare ,
ta evānye'thavāmbhodhau taraṅgā iva nirṇayaḥ 53
53. na kadācana na eva anye saṃbhavanti akhilam pare
te eva anye athavā ambhodhau taraṅgāḥ iva nirṇayaḥ
53. anye kadācana na eva na saṃbhavanti.
akhilam pare.
te eva anye,
athavā ambhodhau taraṅgāḥ iva (bhavanti iti) nirṇayaḥ.
53. Others never, nor do they truly, arise; the totality rests in the Supreme. Indeed, they themselves are but others, or like waves in the ocean - such is the firm conclusion.
यद्वन्न जायते तद्वद्भूतानां भ्रमतां भवेत् ।
आयान्ति यान्त्यनन्तानि भूतानीह भवद्भ्रमैः ॥ ५४ ॥
yadvanna jāyate tadvadbhūtānāṃ bhramatāṃ bhavet ,
āyānti yāntyanantāni bhūtānīha bhavadbhramaiḥ 54
54. yadvat na jāyate tadvat bhūtānām bhramatām bhavet
āyānti yānti anantāni bhūtāni iha bhavatbhramaiḥ
54. yadvat (tat) na jāyate,
tadvat bhramatām bhūtānām (daśā) bhavet.
anantāni bhūtāni iha bhavat-bhramaiḥ āyānti yānti (ca).
54. Just as (the essence) is never born, so too would it be for wandering beings. Here, countless beings endlessly come and go through the cycles of existence (saṃsāra).
तान्येवान्यानि चान्यानि समानि विषमाणि च ।
आवृत्तिमन्ति तान्येव तथैवान्यानि चाभितः ॥ ५५ ॥
tānyevānyāni cānyāni samāni viṣamāṇi ca ,
āvṛttimanti tānyeva tathaivānyāni cābhitaḥ 55
55. tāni eva anyāni ca anyāni samāni viṣamāṇi ca
āvṛttimanti tāni eva tathā eva anyāni ca abhitaḥ
55. tāni eva anyāni ca anyāni samāni ca viṣamāṇi (santi).
tāni eva āvṛttimanti,
tathā eva anyāni ca abhitaḥ (santi).
55. Those very entities, as well as others, are both similar and dissimilar. The very same entities are subject to recurrence (āvṛtti), and similarly, other entities also exist all around.
विद्धि सीकरजालानि भूतानि जगदम्बुधेः ।
वित्तबन्धुवयःकर्मविद्याविज्ञानचेष्टितैः ॥ ५६ ॥
viddhi sīkarajālāni bhūtāni jagadambudheḥ ,
vittabandhuvayaḥkarmavidyāvijñānaceṣṭitaiḥ 56
56. viddhi sīkarajālāni bhūtāni jagadambudheḥ
vittabandhuvayaḥkarmavidyāvijñānaceṣṭitaiḥ
56. jagadambudheḥ sīkarajālāni bhūtāni vittabandhuvayaḥkarmavidyāvijñānaceṣṭitaiḥ (yuktāni) viddhi.
56. Know that all beings (bhūtāni) are like myriad sprays from the ocean of the world, distinguished by their wealth, relatives, age, actions (karma), learning, wisdom, and endeavors.
तैरेव केचिज्जायन्ते भूयोभूयः शरीरिणः ।
अर्धैस्तैः सदृशाः केचित्केचित्पादेन तैः समाः ॥ ५७ ॥
taireva kecijjāyante bhūyobhūyaḥ śarīriṇaḥ ,
ardhaistaiḥ sadṛśāḥ kecitkecitpādena taiḥ samāḥ 57
57. taiḥ eva kecit jāyante bhūyas bhūyas śarīriṇaḥ
ardhair taiḥ sadṛśāḥ kecit kecit pādena taiḥ samāḥ
57. taiḥ eva (hetubhiḥ) kecit śarīriṇaḥ bhūyas bhūyas jāyante.
kecit taiḥ ardhair sadṛśāḥ (bhavanti),
kecit taiḥ pādena samāḥ (bhavanti).
57. Because of these very factors [mentioned earlier], some embodied beings (śarīriṇaḥ) are born repeatedly. Others are similar to them in half of those qualities, and some are equal to them in a quarter of those qualities.
तज्जीवास्तैर्विसदृशा भवन्त्यन्यशरीरिणः ।
सर्वैरेभिः समाः केचित्कालेनैव विलक्षणाः ।
कालेन सदृशाः केचिदनेन च विलक्षणाः ॥ ५८ ॥
tajjīvāstairvisadṛśā bhavantyanyaśarīriṇaḥ ,
sarvairebhiḥ samāḥ kecitkālenaiva vilakṣaṇāḥ ,
kālena sadṛśāḥ kecidanena ca vilakṣaṇāḥ 58
58. tat jīvāḥ taiḥ visadṛśāḥ bhavanti
anyaśarīriṇaḥ sarvaiḥ ebhiḥ samāḥ
kecit kālena eva vilakṣaṇāḥ kālena
sadṛśāḥ kecit anena ca vilakṣaṇāḥ
58. tat jīvāḥ taiḥ visadṛśāḥ anyaśarīriṇaḥ bhavanti.
kecit sarvaiḥ ebhiḥ samāḥ (santi),
(kintu) kālena eva vilakṣaṇāḥ (bhavanti).
kecit kālena sadṛśāḥ (santi),
anena ca vilakṣaṇāḥ (bhavanti).
58. Those very individual souls (jīva), becoming embodied in other forms, are dissimilar from the previous group. Some are similar in all these respects [the factors from verse 56], yet become distinct through the influence of time. Others are similar in terms of time, yet distinct in other ways.
कालेनाकुलचेष्टयान्य इव ते गच्छन्त्यधोर्ध्वं पुनदेहालेखनखेदितान्यगणितान्यन्यानि चान्यान्यलम् ।
भूताम्बूनि वहन्ति संसृतिमये तान्यम्बुधौ चञ्चले चक्रावृत्तिमयानि संकलयितुं शक्नोति कस्तान्यलम् ॥ ५९ ॥
kālenākulaceṣṭayānya iva te gacchantyadhordhvaṃ punadehālekhanakheditānyagaṇitānyanyāni cānyānyalam ,
bhūtāmbūni vahanti saṃsṛtimaye tānyambudhau cañcale cakrāvṛttimayāni saṃkalayituṃ śaknoti kastānyalam 59
59. kālena ākulaceṣṭayā anyaḥ iva te gacchanti adhaḥ ūrdhvam
punaḥ dehaālekhana-kheditāni agaṇitāni anyāni ca anyāni alam
| bhūta ambūni vahanti saṃsṛtimaye tāni ambudhau cañcale
cakraāvr̥tti-mayāni saṅkalayitum śaknoti kaḥ tāni alam || 59 ||
59. kālena ākulaceṣṭayā anyaḥ iva te adhaḥ ūrdhvam punaḥ dehaālekhana-kheditāni anyāni ca anyāni alam,
agaṇitāni gacchanti tāni bhūta ambūni saṃsṛtimaye cañcale ambudhau cakraāvr̥tti-mayāni vahanti kaḥ tāni alam saṅkalayitum śaknoti?
59. Due to time and its agitated activity, beings, as if distinct, repeatedly move upwards and downwards, countless, diverse, and indeed fatigued by the constant formation of bodies. Who, indeed, can sufficiently comprehend these 'waters of beings,' which are full of cyclic turns and flow in the turbulent ocean of transmigration (saṃsāra)?

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 (current chapter) 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