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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-94

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श्रीवसिष्ठ उवाच ।
अथ हेममयाकाशविस्तीर्णायां महाभुवि ।
सौहार्दादेव सिद्धस्य तस्येदमहमुक्तवान् ॥ १ ॥
śrīvasiṣṭha uvāca ,
atha hemamayākāśavistīrṇāyāṃ mahābhuvi ,
sauhārdādeva siddhasya tasyedamahamuktavān 1
1. śrīvasiṣṭhaḥ uvāca atha hemamayākāśavistīrṇāyām
mahābhuvi sauhārdāt eva siddhasya tasya idam aham uktavān
1. śrīvasiṣṭhaḥ uvāca.
Atha,
hemamayākāśavistīrṇāyām mahābhuvi,
sauhārdāt eva tasya siddhasya idam aham uktavān.
1. Śrī Vasiṣṭha said: Then, on that great earth, which was expansive like a golden sky, I spoke this (message) to that accomplished one simply out of friendship.
त्वया न केवलं तावन्मयापि न विचारितम् ।
आव्याप्तिरहिता नाम न संभवति देहिनाम् ॥ २ ॥
tvayā na kevalaṃ tāvanmayāpi na vicāritam ,
āvyāptirahitā nāma na saṃbhavati dehinām 2
2. tvayā na kevalam tāvat mayā api na vicāritam
āvyāptirahitā nāma na saṃbhavati dehinām
2. tvayā na kevalam tāvat mayā api na vicāritam.
Nāma,
dehinām āvyāptirahitā na saṃbhavati.
2. This has been neither considered by you nor by me. Indeed, for embodied beings (dehinām), a state that is devoid of any incompleteness (i.e., absolute completeness) is simply not possible.
कस्मान्मया तवोदन्तं विचार्यासौ स्थिरीकृता ।
न कुटी व्योम्नि तेन त्वमभविष्यः स्थिरस्थितिः ॥ ३ ॥
kasmānmayā tavodantaṃ vicāryāsau sthirīkṛtā ,
na kuṭī vyomni tena tvamabhaviṣyaḥ sthirasthitiḥ 3
3. kasmāt mayā tava udantam vicārya asau sthirīkṛtā
na kuṭī vyomni tena tvam abhaviṣyaḥ sthirasthitiḥ
3. kasmāt mayā tava udantam vicārya,
asau kuṭī vyomni na sthirīkṛtā? Tena tvam sthirasthitiḥ abhaviṣyaḥ.
3. Why did I not establish a dwelling (or framework) for your situation, having contemplated it, in the boundless space (of consciousness)? Had I done so, you would have achieved a stable state.
उत्तिष्ठ सिद्धलोकेषु निवसावो यथास्थितम् ।
स्वास्पदस्थितयः सौम्याः स्वात्मसिद्धौ सुसाधनम् ॥ ४ ॥
uttiṣṭha siddhalokeṣu nivasāvo yathāsthitam ,
svāspadasthitayaḥ saumyāḥ svātmasiddhau susādhanam 4
4. uttiṣṭha siddhalokeṣu nivasāvaḥ yathāsthitam
svāspadasthitayaḥ saumyāḥ svātmasiddhau susādhanam
4. uttiṣṭha yathāsthitam siddhalokeṣu nivasāvaḥ
svāspadasthitayaḥ saumyāḥ svātmasiddhau susādhanam
4. Arise! Let us dwell in the worlds of perfected beings, just as we are. Those who are established in their own true being and are gentle are an excellent means for the realization of one's own self (ātman).
इति निर्णीय तावुच्चैरुत्सृतौ तारकोपमौ ।
सममेकपुटोड्डीनौ व्योम यन्त्रोपलाविव ॥ ५ ॥
iti nirṇīya tāvuccairutsṛtau tārakopamau ,
samamekapuṭoḍḍīnau vyoma yantropalāviva 5
5. iti nirṇīya tau uccaiḥ utsṛtau tārakopamau
samam ekapuṭa-uḍḍīnau vyoma yantropalau iva
5. iti nirṇīya tau tārakopamau uccaiḥ utsṛtau,
samam ekapuṭa-uḍḍīnau vyoma yantropalau iva
5. Having thus resolved, those two ascended high, resembling two stars. They flew simultaneously, as if launched from a single point, into the sky like two stones from a machine.
प्रणामपूर्वमन्योन्यमथ कृत्वा विसर्जनम् ।
गतः सोऽभिमतं देशमहं चाभिमतं गतः ॥ ६ ॥
praṇāmapūrvamanyonyamatha kṛtvā visarjanam ,
gataḥ so'bhimataṃ deśamahaṃ cābhimataṃ gataḥ 6
6. praṇāmapūrvam anyonyam atha kṛtvā visarjanam
gataḥ saḥ abhimatam deśam aham ca abhimatam gataḥ
6. atha anyonyam praṇāmapūrvam visarjanam kṛtvā,
saḥ abhimatam deśam gataḥ,
ca aham abhimatam gataḥ
6. Then, having bid farewell to each other with a bow, he went to his desired destination, and I also went to my desired destination.
इति वृत्तान्तमखिलमुक्तवानस्मि राघव ।
तवाश्चर्यमयीं पश्य संसृतीनां विचित्रताम् ॥ ७ ॥
iti vṛttāntamakhilamuktavānasmi rāghava ,
tavāścaryamayīṃ paśya saṃsṛtīnāṃ vicitratām 7
7. iti vṛttāntam akhilam uktavān asmi rāghava
tava āścaryamayīm paśya saṃsṛtīnām vicitratām
7. rāghava,
iti akhilam vṛttāntam uktavān asmi.
tava saṃsṛtīnām āścaryamayīm vicitratām paśya
7. O Rāghava, I have thus recounted this entire narrative. Behold the astonishing diversity of transmigrations (saṃsāra)!
श्रीराम उवाच ।
भगवंस्तव देहोऽसौ पृथिव्यामणुतां गतः ।
भ्रान्तः केन शरीरेण सिद्धलोकांस्ततो भवान् ॥ ८ ॥
śrīrāma uvāca ,
bhagavaṃstava deho'sau pṛthivyāmaṇutāṃ gataḥ ,
bhrāntaḥ kena śarīreṇa siddhalokāṃstato bhavān 8
8. śrīrāma uvāca bhagavan tava dehaḥ asau pṛthivyām aṇutām
gataḥ bhrāntaḥ kena śarīreṇa siddhalokān tataḥ bhavān
8. śrīrāma uvāca bhagavan tava asau dehaḥ pṛthivyām aṇutām gataḥ.
tataḥ bhavān kena śarīreṇa siddhalokān bhrāntaḥ?
8. Śrī Rāma said: O venerable one, your body on earth became minute. With what body, then, did you wander through the worlds of the Siddhas?
श्रीवसिष्ठ उवाच ।
आ स्मृतं श्रृणु वृत्तान्तं ततो मम जगद्गृहे ।
भ्रमतः सिद्धसेनासु लोकपालपुरीषु च ॥ ९ ॥
śrīvasiṣṭha uvāca ,
ā smṛtaṃ śrṛṇu vṛttāntaṃ tato mama jagadgṛhe ,
bhramataḥ siddhasenāsu lokapālapurīṣu ca 9
9. śrīvasiṣṭha uvāca ā smṛtam śṛṇu vṛttāntam tataḥ mama
jagadgṛhe bhramataḥ siddhasenāsu lokapālapurīṣu ca
9. śrīvasiṣṭha uvāca mama jagadgṛhe bhramataḥ tatas ā smṛtam vṛttāntam siddhasenāsu lokapālapurīṣu ca śṛṇu.
9. Śrī Vasiṣṭha said: Now listen to that account, which is recalled from when I wandered in the house of the world, among the armies of the Siddhas and in the cities of the guardians of the world.
अहमिन्द्रपुरं प्राप्तो न कश्चित्तत्र दृष्टवान् ।
मामिमं देहरहितमातिवाहिकदेहिनम् ॥ १० ॥
ahamindrapuraṃ prāpto na kaścittatra dṛṣṭavān ,
māmimaṃ deharahitamātivāhikadehinam 10
10. aham indrapuram prāptaḥ na kaścit tatra
dṛṣṭavān mām imam deharahitam ātivāhikadehinam
10. aham indrapuram prāptaḥ.
tatra kaścit imam deharahitam ātivāhikadehinam mām na dṛṣṭavān.
10. I reached the city of Indra. There, no one saw me, who was bodiless and possessed of a subtle, transcendent body (ātivāhika-dehin).
अह किल तदा राम संपन्नो गगनाकृतिः ।
न चाधारो न चाधेयश्चिदाकाशमयात्मकः ॥ ११ ॥
aha kila tadā rāma saṃpanno gaganākṛtiḥ ,
na cādhāro na cādheyaścidākāśamayātmakaḥ 11
11. aham kila tadā rāma sampannaḥ gaganākṛtiḥ na
ca ādhāraḥ na ca ādheyaḥ cidākāśamayātmakaḥ
11. rāma kila tadā aham gaganākṛtiḥ sampannaḥ.
na ca ādhāraḥ,
na ca ādheyaḥ,
cidākāśamayātmakaḥ (āsīt).
11. Indeed, O Rāma, at that time I became sky-like in form. I was neither a support nor that which is supported, but rather consisted of the very essence of the consciousness-ether (cidākāśa).
न ग्रहीता न च ग्राह्यस्त्वादृशार्थावबोधिनाम् ।
न चैव देशकालानां क्वचिदावृत्तिकारकः ॥ १२ ॥
na grahītā na ca grāhyastvādṛśārthāvabodhinām ,
na caiva deśakālānāṃ kvacidāvṛttikārakaḥ 12
12. na grahītā na ca grāhyaḥ tvādṛśārthāvabodhinām
na ca eva deśakālānām kvacit āvṛttikārakaḥ
12. tvādṛśārthāvabodhinām na grahītā ca na grāhyaḥ
ca eva na kvacit deśakālānām āvṛttikārakaḥ
12. For those who comprehend the true nature of reality (artha) as you do, it is neither a perceiver nor that which is perceived. And it is certainly never the cause of the cycles (saṃsāra) of space and time.
मनोमननमात्रात्मा पृथ्व्यादिपरिवर्जितः ।
संकल्पपुरुषाकारः पदार्थानामरोधकः ॥ १३ ॥
manomananamātrātmā pṛthvyādiparivarjitaḥ ,
saṃkalpapuruṣākāraḥ padārthānāmarodhakaḥ 13
13. manomananamātrātmā pṛthvyādiparivarjitaḥ
saṅkalpapuruṣākāraḥ padārthānām arodhakaḥ
13. manomananamātrātmā pṛthvyādiparivarjitaḥ
saṅkalpapuruṣākāraḥ padārthānām arodhakaḥ
13. Whose intrinsic nature (ātman) is merely mental ideation, devoid of earth and other elements. Whose form is that of the cosmic person (puruṣa) born of pure resolve (saṅkalpa), and who does not obstruct the existence of objects (padārtha).
अरुद्धश्च पदार्थौघैः स्वयं स्वानुभवोन्मुखः ।
व्यवहर्ता तथाभूतैरेवं पुंभिर्मनोमयैः ॥ १४ ॥
aruddhaśca padārthaughaiḥ svayaṃ svānubhavonmukhaḥ ,
vyavahartā tathābhūtairevaṃ puṃbhirmanomayaiḥ 14
14. aruddhaḥ ca padārthaughaiḥ svayam svānubhavonmukhaḥ
vyavahartā tathābhūtaiḥ evam pumbhiḥ manomayaiḥ
14. ca aruddhaḥ padārthaughaiḥ svayam svānubhavonmukhaḥ
vyavahartā evam tathābhūtaiḥ pumbhiḥ manomayaiḥ
14. And not obstructed by the multitude of objects (padārtha), it is naturally (svayam) inclined towards its own (self) experience. It is the one who engages with persons (puruṣa) of such a nature (tathābhūta) who are composed of mind (manomaya), in this very way (evam).
स्वप्नानुभूतयो राम दृष्टान्तोऽत्राविखण्डितः ।
अनुभूत्यपलापं तु यः कुर्यात्तेन तेऽस्त्वलम् ॥ १५ ॥
svapnānubhūtayo rāma dṛṣṭānto'trāvikhaṇḍitaḥ ,
anubhūtyapalāpaṃ tu yaḥ kuryāttena te'stvalam 15
15. svapnānubhūtayaḥ rāma dṛṣṭāntaḥ atra avikhaṇḍitaḥ
anubhūtyapalāpam tu yaḥ kuryāt tena te astu alam
15. rāma atra svapnānubhūtayaḥ avikhaṇḍitaḥ dṛṣṭāntaḥ
tu yaḥ anubhūtyapalāpam kuryāt tena te alam astu
15. O Rama, here, the example of dream experiences is undeniable. But if anyone were to deny (direct) experience, then let it be; you have dealt enough with them.
यथा स्वप्नचरो गेहे व्यवहर्ता न दृश्यते ।
तथा तदा न दृष्टोस्मि पुरस्थोऽपि नभोगतैः ॥ १६ ॥
yathā svapnacaro gehe vyavahartā na dṛśyate ,
tathā tadā na dṛṣṭosmi purastho'pi nabhogataiḥ 16
16. yathā svapnacaraḥ gehe vyavahartā na dṛśyate tathā
tadā na dṛṣṭaḥ asmi purasthaḥ api nabhogataiḥ
16. yathā svapnacaraḥ gehe vyavahartā na dṛśyate tathā
tadā purasthaḥ api nabhogataiḥ na dṛṣṭaḥ asmi
16. Just as an agent moving in a dream within a house is not seen, so too at that time I was not seen by those moving in the sky, even though I was present before them.
अहमन्यान्प्रपश्यामि पार्थिवाकारभासुरान् ।
मामातिवाहिकात्मानं न कश्चिदपि पश्यति ॥ १७ ॥
ahamanyānprapaśyāmi pārthivākārabhāsurān ,
māmātivāhikātmānaṃ na kaścidapi paśyati 17
17. aham anyān prapaśyāmi pārthivākārabhāsurān
mām ātivāhikātmānam na kaścit api paśyati
17. aham anyān pārthivākārabhāsurān prapaśyāmi
kaścit api na mām ātivāhikātmānam paśyati
17. I see others shining with earthly forms. No one, however, sees me, who possess a subtle, transitional self (ātman).
श्रीराम उवाच ।
न दृश्यते विदेहत्वाद्भवान्व्योमवपुर्यदि ।
तत्कथं तेन सिद्धेन दृष्टोऽसि कनकावनौ ॥ १८ ॥
śrīrāma uvāca ,
na dṛśyate videhatvādbhavānvyomavapuryadi ,
tatkathaṃ tena siddhena dṛṣṭo'si kanakāvanau 18
18. śrīrāmaḥ uvāca na dṛśyate videhatvāt bhavān vyomavapuḥ
yadi tat katham tena siddhena dṛṣṭaḥ asi kanakāvanau
18. śrīrāmaḥ uvāca yadi bhavān videhatvāt vyomavapuḥ na
dṛśyate tat katham tena siddhena kanakāvanau dṛṣṭaḥ asi
18. Śrī Rāma said: If you, being bodiless due to your sky-like form, are not seen, then how were you seen by that perfected being on Kanaka Hill?
श्रीवसिष्ठ उवाच ।
अस्मदादिर्जनो नाम यथा संकल्पकल्पितान् ।
नासंकल्पितमाप्नोति सत्यकामवपुर्यतः ॥ १९ ॥
śrīvasiṣṭha uvāca ,
asmadādirjano nāma yathā saṃkalpakalpitān ,
nāsaṃkalpitamāpnoti satyakāmavapuryataḥ 19
19. śrīvasiṣṭhaḥ uvāca asmadādiḥ janaḥ nāma yathā
saṃkalpakalpitān na asaṃkalpitam āpnoti satyakāmavapuḥ yataḥ
19. śrīvasiṣṭhaḥ uvāca yathā asmadādiḥ nāma janaḥ saṃkalpakalpitān
āpnoti na asaṃkalpitam āpnoti yataḥ satyakāmavapuḥ
19. Śrī Vasiṣṭha said: Just as an ordinary person like us only achieves what is conceived through their intention (saṃkalpa) and does not achieve what is not conceived, because the embodied self's (puruṣa) very nature is characterized by true desires.
व्यवहारेषु मग्नेन लौकिकेष्वमलात्मना ।
क्षणाद्विस्मर्यते पुंसा आतिवाहिकमात्मनः ॥ २० ॥
vyavahāreṣu magnena laukikeṣvamalātmanā ,
kṣaṇādvismaryate puṃsā ātivāhikamātmanaḥ 20
20. vyavahāreṣu magnena laukikeṣu amala ātmanā
kṣaṇāt vismaryate puṃsā ātivāhikam ātmanaḥ
20. amala ātmanā puṃsā laukikeṣu vyavahāreṣu
magnena ātmanaḥ ātivāhikam kṣaṇāt vismaryate
20. Even by a person whose inner self (ātman) is pure, if they become immersed in worldly affairs, the subtle transmigrating body (ātivāhika) of their self (ātman) is instantly forgotten.
मया पश्यतु मामेष इति संकल्पितं तदा ।
तेन मां दृष्टवानेष स्वसंकल्पार्थभाजनम् ॥ २१ ॥
mayā paśyatu māmeṣa iti saṃkalpitaṃ tadā ,
tena māṃ dṛṣṭavāneṣa svasaṃkalpārthabhājanam 21
21. mayā paśyatu mām eṣaḥ iti saṅkalpitam tadā
tena mām dṛṣṭavān eṣaḥ svasaṅkalpārthabhājanam
21. mayā eṣaḥ mām paśyatu iti tadā saṅkalpitam
tena eṣaḥ mām svasaṅkalpārthabhājanam dṛṣṭavān
21. “Let this one see me” - this was my resolve (saṅkalpa) at that time. Therefore, he perceived me as the fulfiller of his own resolve (saṅkalpa).
जनो जरठभेदत्वान्न संकल्पार्थभाजनम् ।
स एष जीर्णभेदत्वात्सत्यकामत्वभाजनम् ॥ २२ ॥
jano jaraṭhabhedatvānna saṃkalpārthabhājanam ,
sa eṣa jīrṇabhedatvātsatyakāmatvabhājanam 22
22. janaḥ jaraṭhabhedatvāt na saṅkalpārthabhājanam
saḥ eṣaḥ jīrṇabhedatvāt satyakāmatvabhājanam
22. janaḥ jaraṭhabhedatvāt saṅkalpārthabhājanam na
saḥ eṣaḥ jīrṇabhedatvāt satyakāmatvabhājanam
22. People, due to their attachment to rigid distinctions, do not become fulfillers of their intentions (saṅkalpa). However, such a person, due to having transcended distinctions, becomes a recipient of the power of true willing (satya-kāma).
द्वयोस्तु सिद्धयोः सिद्धविरुद्धेप्सितयोर्मिथः ।
अधिकैकावदातात्मा जयी पुरुषयत्नवान् ॥ २३ ॥
dvayostu siddhayoḥ siddhaviruddhepsitayormithaḥ ,
adhikaikāvadātātmā jayī puruṣayatnavān 23
23. dvayoḥ tu siddhayoḥ siddhaviruddhepsitayoḥ
mithaḥ adhikaikāvadātātmā jayī puruṣayatnavān
23. tu dvayoḥ siddhayoḥ siddhaviruddhepsitayoḥ
mithaḥ puruṣayatnavān adhikaikāvadātātmā jayī
23. But when two mutually contradictory desired outcomes have both been achieved, the diligent person (puruṣa) whose inner self (ātman) is exceptionally pure is victorious.
भ्रमतः सिद्धसेनासु लोकपालपुरीषु मे ।
विस्मृता व्यवहारौघैः सातिवाहिकतात्मनः ॥ २४ ॥
bhramataḥ siddhasenāsu lokapālapurīṣu me ,
vismṛtā vyavahāraughaiḥ sātivāhikatātmanaḥ 24
24. bhramataḥ siddhasenāsu lokapālapurīṣu me
vismṛtā vyavahāraughaiḥ sātivāhikatā ātmanaḥ
24. me ātmanaḥ sātivāhikatā siddhasenāsu
lokapālapurīṣu bhramataḥ vyavahāraughaiḥ vismṛtā
24. As I wandered through the assemblies of the Siddhas (perfected beings) and the cities of the Lokapālas (guardians of the directions), my subtle body (sātivāhikatā) was forgotten amidst the incessant flow of activities.
यदा तदाहमपरैर्व्यवहर्तुं महाम्बरे ।
प्रवृत्तो न च मां कश्चित्तत्र पश्यति चञ्चलम् ॥ २५ ॥
yadā tadāhamaparairvyavahartuṃ mahāmbare ,
pravṛtto na ca māṃ kaścittatra paśyati cañcalam 25
25. yadā tadā aham aparaiḥ vyavahartum mahāmbare
pravṛttaḥ na ca mām kaścit tatra paśyati cañcalam
25. yadā tadā aham mahāmbare aparaiḥ vyavahartum
pravṛttaḥ ca tatra kaścit mām cañcalam na paśyati
25. Then, I began to interact with others in the vast sky, but no one there perceived me, the restless one.
अत्यन्तमप्यारटतः शब्दो न श्रूयते मम ।
केनचित्सुरलोकेषु स्वप्नपुंस इवानघ ॥ २६ ॥
atyantamapyāraṭataḥ śabdo na śrūyate mama ,
kenacitsuralokeṣu svapnapuṃsa ivānagha 26
26. atyantam api āraṭataḥ śabdaḥ na śrūyate mama
kenacit suralokeṣu svapnapuṃsaḥ iva anagha
26. anagha,
atyantam api āraṭataḥ mama śabdaḥ suralokeṣu kenacit svapnapuṃsaḥ iva na śrūyate
26. Even when I cry out very loudly, my voice is not heard by anyone in the celestial worlds, just like that of a person in a dream, O sinless one.
अवष्टब्धं प्रवृत्तस्य नान्यावष्टब्धये मम ।
संपद्यते किंचिदपि मनोमननदेहिनः ॥ २७ ॥
avaṣṭabdhaṃ pravṛttasya nānyāvaṣṭabdhaye mama ,
saṃpadyate kiṃcidapi manomananadehinaḥ 27
27. avaṣṭabdham pravṛttasya na anya avaṣṭabdhaye
mama saṃpadyate kiñcidapi manomananadehinaḥ
27. manomananadehinaḥ mama pravṛttasya avaṣṭabdham
anya avaṣṭabdhaye kiñcidapi na saṃpadyate
27. For my active self, whose body is composed of mind and thought, nothing at all, neither (its own) support nor any other external obstruction, comes into being.
एवं व्योमपिशाचोऽहं संपन्नो रघुनन्दन ।
मयानुभूता काप्येषा देवागारपिशाचता ॥ २८ ॥
evaṃ vyomapiśāco'haṃ saṃpanno raghunandana ,
mayānubhūtā kāpyeṣā devāgārapiśācatā 28
28. evam vyomapiśācaḥ aham saṃpannaḥ raghunandana
mayā anubhūtā kā api eṣā devāgārapiśācatā
28. raghunandana evam aham vyomapiśācaḥ saṃpannaḥ
mayā kā api eṣā devāgārapiśācatā anubhūtā
28. Thus, O delight of the Raghus, I became a sky-ghost. This state of being a temple-ghost was also experienced by me.
श्रीराम उवाच ।
पिशाचाः सन्तिलोकेस्मिन्किमाकाराःकिमास्पदाः ।
किंजातीयाः किमाचाराः कीदृशाः कीदृशाशयाः ॥ २९ ॥
śrīrāma uvāca ,
piśācāḥ santilokesminkimākārāḥkimāspadāḥ ,
kiṃjātīyāḥ kimācārāḥ kīdṛśāḥ kīdṛśāśayāḥ 29
29. śrīrāmaḥ uvāca piśācāḥ santi loke asmin kim ākārāḥ
kim āspadāḥ kim jātīyāḥ kim ācārāḥ kīdṛśāḥ kīdṛśāśayāḥ
29. śrīrāmaḥ uvāca asmin loke santi piśācāḥ kim ākārāḥ
kim āspadāḥ kim jātīyāḥ kim ācārāḥ kīdṛśāḥ kīdṛśāśayāḥ
29. Śrī Rāma said: What is the form, what is the abode, what is the origin, what are the customs, what is their nature, and what are the intentions of the ghosts that exist in this world?
श्रीवसिष्ठ उवाच ।
पिशाचाः सन्ति लोकेऽस्मिन्यादृशास्तादृशान्श्रृणु ।
न सभ्योऽसौ न यो वक्ति प्रसङ्गापतितं वचः ॥ ३० ॥
śrīvasiṣṭha uvāca ,
piśācāḥ santi loke'sminyādṛśāstādṛśānśrṛṇu ,
na sabhyo'sau na yo vakti prasaṅgāpatitaṃ vacaḥ 30
30. śrīvasiṣṭhaḥ uvāca piśācāḥ santi loke asmin yādṛśāḥ tādṛśān
śṛṇu na sabhyaḥ asau na yaḥ vakti prasaṅgāpatitam vacaḥ
30. śrīvasiṣṭhaḥ uvāca asmin loke yādṛśāḥ piśācāḥ santi tādṛśān
śṛṇu asau sabhyaḥ na yaḥ prasaṅgāpatitam vacaḥ na vakti
30. Śrī Vasiṣṭha said: Listen, I will tell you about the kinds of ghosts that exist in this world. He is not a courteous person who fails to speak words appropriate to the context.
पिशाचाः केचिदाकाशसदृशाः सूक्ष्मदेहकाः ।
हस्तपादादिसंयुक्ताः पश्यन्ति त्वमिवाकृतिम् ॥ ३१ ॥
piśācāḥ kecidākāśasadṛśāḥ sūkṣmadehakāḥ ,
hastapādādisaṃyuktāḥ paśyanti tvamivākṛtim 31
31. piśācāḥ kecit ākāśasadṛśāḥ sūkṣmadehakāḥ
hastapādādisaṃyuktāḥ paśyanti tvam iva ākṛtim
31. kecit piśācāḥ ākāśasadṛśāḥ sūkṣmadehakāḥ
hastapādādisaṃyuktāḥ tvam iva ākṛtim paśyanti
31. Some ghosts are like the sky and possess subtle bodies. They are endowed with hands, feet, and other limbs, and they perceive form just as you do.
छायया भयदायिन्या त्वन्यत्र भ्रमरूपया ।
ते चित्ताक्रमणं कृत्वा बोधयन्ति नराशयम् ॥ ३२ ॥
chāyayā bhayadāyinyā tvanyatra bhramarūpayā ,
te cittākramaṇaṃ kṛtvā bodhayanti narāśayam 32
32. chāyayā bhayadāyinyā tu anyatra bhramarūpayā
te cittākramaṇaṃ kṛtvā bodhayanti narāśayam
32. te chāyayā bhayadāyinyā anyatra tu bhramarūpayā
cittākramaṇaṃ kṛtvā narāśayam bodhayanti
32. Through a terrifying shadow, or elsewhere, by an illusory form, they seize the mind and awaken the human consciousness.
घ्नन्त्यदन्ति पिबन्त्याशु लघुसत्त्वबलं जनम् ।
बलं सत्त्वमथो जीवान्हिंसन्त्याक्रम्य चित्तकम् ॥ ३३ ॥
ghnantyadanti pibantyāśu laghusattvabalaṃ janam ,
balaṃ sattvamatho jīvānhiṃsantyākramya cittakam 33
33. ghnanti adanti pibanti āśu laghusattvabalaṃ janam
balam sattvam atho jīvān hiṃsanti ākramya cittakam
33. te āśu laghusattvabalaṃ janam ghnanti adanti pibanti
atho cittakam ākramya balam sattvam jīvān hiṃsanti
33. They swiftly kill, devour, and drain the vitality of people with little spirit and strength. Moreover, having overpowered the mind, they harm their strength, vital essence (sattva), and living beings.
आकाशसदृशाः केचित्केचिन्नीहारसंनिभाः ।
केचित्स्वप्ननराकाराः साकारा अपि स्वात्मकाः ॥ ३४ ॥
ākāśasadṛśāḥ kecitkecinnīhārasaṃnibhāḥ ,
kecitsvapnanarākārāḥ sākārā api svātmakāḥ 34
34. ākāśasadṛśāḥ kecit kecit nīhārasannibhāḥ
kecit svapnanarākārāḥ sākārāḥ api svātmakāḥ
34. kecit ākāśasadṛśāḥ kecit nīhārasannibhāḥ
kecit svapnanarākārāḥ sākārāḥ api svātmakāḥ
34. Some are like space (ākāśa), some resemble mist, and some appear as figures in dreams; though they possess forms, they are inherently self-existent.
केचिदभ्रदलप्रख्याः केचित्पवनदेहकाः ।
केचिद्भ्रमात्मका एव सर्वे बुद्धिमनोमयाः ॥ ३५ ॥
kecidabhradalaprakhyāḥ kecitpavanadehakāḥ ,
kecidbhramātmakā eva sarve buddhimanomayāḥ 35
35. kecit abhradālaprākhyāḥ kecit pavanadehakāḥ
kecit bhramātmakāḥ eva sarve buddhimanomayāḥ
35. kecit abhradālaprākhyāḥ kecit pavanadehakāḥ
kecit eva bhramātmakāḥ sarve buddhimanomayāḥ
35. Some resemble fragments of clouds, some have bodies of wind, and others are simply of an illusory nature. All of them are composed of intellect and mind.
ग्रहीतुं नैव युज्यन्ते ग्रहीतुं शक्नुवन्ति नो ।
आकाशशून्यवपुषः पश्यन्त्याकृतिमात्मनः ॥ ३६ ॥
grahītuṃ naiva yujyante grahītuṃ śaknuvanti no ,
ākāśaśūnyavapuṣaḥ paśyantyākṛtimātmanaḥ 36
36. grahītum na eva yujyante grahītum śaknuvanti
no ākāśaśūnyavapuṣaḥ paśyanti ākṛtim ātmanaḥ
36. ākāśaśūnyavapuṣaḥ grahītum na eva yujyante
grahītum no śaknuvanti ātmanaḥ ākṛtim paśyanti
36. They are certainly not fit to be grasped, nor are they able to seize anything. Being bodiless like space, they perceive the form of their own self (ātman).
शीतातपादिविहितं सुखं दुःखं विदन्ति च ।
पातुमत्तुमवष्टब्धुमीहितुं शक्नुवन्ति नो ॥ ३७ ॥
śītātapādivihitaṃ sukhaṃ duḥkhaṃ vidanti ca ,
pātumattumavaṣṭabdhumīhituṃ śaknuvanti no 37
37. śītātapādivihitam sukham duḥkham vidanti ca
pātum attum avaṣṭabdhun īhitum śaknuvanti no
37. ca śītātapādivihitam sukham duḥkham vidanti
pātum attum avaṣṭabdhun īhitum no śaknuvanti
37. They also experience happiness and suffering caused by cold, heat, and so forth. But they are not able to drink, to eat, to restrain, or to strive (for anything).
इच्छाद्वेषभयक्रोधलोभमोहसमन्विताः ।
मन्त्रौषधतपोदानधैर्यधर्मवशीकृताः ॥ ३८ ॥
icchādveṣabhayakrodhalobhamohasamanvitāḥ ,
mantrauṣadhatapodānadhairyadharmavaśīkṛtāḥ 38
38. icchādveṣabhayakrodhalobhamohasamanvitāḥ
mantrauṣadhatapodānadhairyadharmavaśīkṛtāḥ
38. (te) icchādveṣabhayakrodhalobhamohasamanvitāḥ
mantrauṣadhatapodānadhairyadharmavaśīkṛtāḥ (bhavanti)
38. They are endowed with desire, hatred, fear, anger, greed, and delusion (moha). They are also subdued by sacred utterances (mantra), medicines, ascetic practices (tapas), charity (dāna), fortitude, and natural law (dharma).
सत्त्वावष्टम्भयन्त्रेण मन्त्रेणाराधितेन वा ।
दृश्यन्तेऽपि च गृह्यन्ते कदाचित्केनचित्क्वचित् ॥ ३९ ॥
sattvāvaṣṭambhayantreṇa mantreṇārādhitena vā ,
dṛśyante'pi ca gṛhyante kadācitkenacitkvacit 39
39. sattvāvaṣṭambhayantreṇa mantreṇa ārādhitena vā
dṛśyante api ca gṛhyante kadācit kenacit kvacit
39. kadācit kvacit kenacit sattvāvaṣṭambhayantreṇa
vā ārādhitena mantreṇa api dṛśyante ca gṛhyante
39. Sometimes, by means of a device that restrains beings or by an empowered sacred utterance (mantra), they are even seen and seized by someone, somewhere.
देवयोनिर्हि सा तेन केचिद्देवोपमादयः ।
केचिन्नरसमश्रीकाः केचिन्नागसमन्वयाः ॥ ४० ॥
devayonirhi sā tena keciddevopamādayaḥ ,
kecinnarasamaśrīkāḥ kecinnāgasamanvayāḥ 40
40. sā hi devayoniḥ tena kecit deva-upamā-ādayaḥ
kecit nara-sama-śrīkāḥ kecit nāga-samanvayāḥ
40. sā hi devayoniḥ tena kecit devopamādayaḥ
kecit narasamaśrīkāḥ kecit nāgasamanvayāḥ
40. Indeed, that is a divine origin (devayoni) from which some beings are like gods, others possess human-like splendor, and still others are connected with serpents (nāgas).
श्वशृगालोपमाः केचिद्ग्रामजङ्गलवासिनः ।
कुल्यावकररथ्यासु वसन्ति निरयेषु च ॥ ४१ ॥
śvaśṛgālopamāḥ kecidgrāmajaṅgalavāsinaḥ ,
kulyāvakararathyāsu vasanti nirayeṣu ca 41
41. kecit śva-śṛgāla-upamāḥ grāma-jaṅgala-vāsinaḥ
kulyā-avkara-rathyāsu vasanti nirayeṣu ca
41. kecit śvaśṛgālopamāḥ grāmajaṅgalavāsinaḥ
kulyāvakararathyāsu nirayeṣu ca vasanti
41. Some resemble dogs and jackals, dwelling in villages and forests. They live in drains, garbage heaps, streets, and also in wretched places (nirayeṣu).
एतदास्पदमेतेषामित्याकाराः प्रकीर्तिताः ।
पिशाचा एवमाचारा जन्मैषां श्रूयतामिदम् ॥ ४२ ॥
etadāspadameteṣāmityākārāḥ prakīrtitāḥ ,
piśācā evamācārā janmaiṣāṃ śrūyatāmidam 42
42. etat āspadam eteṣām iti ākārāḥ prakīrtitāḥ
piśācāḥ evam ācārāḥ janma eṣām śrūyatām idam
42. eteṣām etat āspadam iti ākārāḥ prakīrtitāḥ.
evam ācārāḥ piśācāḥ.
eṣām idam janma śrūyatām
42. These forms (ākārāḥ) and abodes (āspadam) of these beings have been thus described. These are the Pishachas, with such conduct (ācārāḥ). Now, let their birth (janma) be heard.
अचेत्यचिन्मयं ब्रह्म सर्वशक्तिस्वभावतः ।
यत्स्थितं बुद्धमेवान्तश्चेत्यं संकल्पयन्निव ॥ ४३ ॥
acetyacinmayaṃ brahma sarvaśaktisvabhāvataḥ ,
yatsthitaṃ buddhamevāntaścetyaṃ saṃkalpayanniva 43
43. acetya-cin-mayam brahma sarva-śakti-svabhāvataḥ yat
sthitam buddham eva antaḥ cetyam saṅkalpayan iva
43. acetyacinmayam sarvaśaktisvabhāvataḥ yat sthitam
brahma buddham eva antaḥ cetyam saṅkalpayan iva
43. That Brahman (brahman), which is indeed pure consciousness (cinmaya) that cannot be objectified (acetya), and which exists by its intrinsic nature (svabhāva) of all power (sarvaśakti), is understood internally as if it were conceptualizing the perceivable.
तं जीवं विद्धि स प्रौढस्त्वहंकार इति स्मृतः ।
सोऽहंकारः स्मृतः पुष्टो मन इत्युदितात्मभिः ॥ ४४ ॥
taṃ jīvaṃ viddhi sa prauḍhastvahaṃkāra iti smṛtaḥ ,
so'haṃkāraḥ smṛtaḥ puṣṭo mana ityuditātmabhiḥ 44
44. tam jīvam viddhi saḥ prauḍhaḥ tu ahaṅkāraḥ iti smṛtaḥ
saḥ ahaṅkāraḥ smṛtaḥ puṣṭaḥ manaḥ iti udita ātmabhiḥ
44. tam jīvam viddhi saḥ tu prauḍhaḥ ahaṅkāraḥ iti smṛtaḥ
saḥ ahaṅkāraḥ puṣṭaḥ manaḥ iti udita ātmabhiḥ smṛtaḥ
44. Know that individual soul (jīva); when fully developed, it is indeed called the ego (ahaṅkāra). That ego (ahaṅkāra), when matured, is declared to be the mind (manas) by those who know the Self (ātman).
स एव कथ्यते ब्रह्मा सकल्पाकाशरूपवान् ।
असदेवासतो बीजं जगतो विगताकृतिः ॥ ४५ ॥
sa eva kathyate brahmā sakalpākāśarūpavān ,
asadevāsato bījaṃ jagato vigatākṛtiḥ 45
45. saḥ eva kathyate brahmā sakalpākāśarūpavān
asat eva asataḥ bījam jagataḥ vigatākṛtiḥ
45. saḥ eva sakalpākāśarūpavān brahmā kathyate
asat eva asataḥ jagataḥ vigatākṛtiḥ bījam
45. That very (mind/ego) is called Brahmā, possessed of the form of conceptual space. It is indeed non-existent, the formless seed of the non-existent world.
एवं मनःस्थितो ब्रह्मा सदेहोऽप्यमलं नभः ।
तत्स्वप्नपुरुषाकारः सन्नेवासद्वपुः सदा ॥ ४६ ॥
evaṃ manaḥsthito brahmā sadeho'pyamalaṃ nabhaḥ ,
tatsvapnapuruṣākāraḥ sannevāsadvapuḥ sadā 46
46. evam manaḥ sthitaḥ brahmā sadehaḥ api amalam nabhaḥ
tat svapnapurūṣākāraḥ san eva asat vapuḥ sadā
46. evam manaḥsthitaḥ brahmā sadehaḥ api amalam nabhaḥ
tat svapnapurūṣākāraḥ san eva sadā asadvapuḥ
46. Thus, Brahmā, situated in the mind (manas), even though having a body, is like the pure sky. That (Brahmā), always existing in the form of a dream-person, nevertheless has a non-existent body.
पृथ्व्यादिमूर्तिरहितस्त्वातिवाहिकदेहवान् ।
पृथ्व्यादयः किल कुतः संकल्पपुरुषस्य खे ॥ ४७ ॥
pṛthvyādimūrtirahitastvātivāhikadehavān ,
pṛthvyādayaḥ kila kutaḥ saṃkalpapuruṣasya khe 47
47. pṛthvī ādi mūrti rahitaḥ tu ātivāhika dehavān
pṛthvī ādayaḥ kila kutaḥ saṅkalpa puruṣasya khe
47. tu pṛthvyādimūrtirahitaḥ ātivāhikadehavān
saṅkalpapuruṣasya khe pṛthvyādayaḥ kila kutaḥ
47. But it is devoid of a physical form like earth and so on; it possesses a subtle (ātivāhika) body. Indeed, how could earth and other elements exist in space for a conceptual (saṅkalpa) person (puruṣa)?
भवन्मनो यथाकाशपुरं पश्यति कल्पितम् ।
तथा मनोविरञ्चित्वं पश्यत्यात्मनि कल्पितम् ॥ ४८ ॥
bhavanmano yathākāśapuraṃ paśyati kalpitam ,
tathā manovirañcitvaṃ paśyatyātmani kalpitam 48
48. bhavat manaḥ yathā ākāśapuram paśyati kalpitam |
tathā manaḥ-virañcitvam paśyati ātmani kalpitam ||
48. yathā bhavat manaḥ ākāśapuram kalpitam paśyati,
tathā manaḥ-virañcitvam ātmani kalpitam paśyati.
48. Just as your mind perceives an imagined city in the sky (ākāśa-pura), similarly, it perceives its own state of being Brahmā (virañcitvam) as something conjured within the Self (ātman).
यद्वेत्ति कल्पितं तत्सत्पश्यत्यनुभवत्यपि ।
यो यावन्मात्रकस्तत्स कस्मात्किल न पश्यति ॥ ४९ ॥
yadvetti kalpitaṃ tatsatpaśyatyanubhavatyapi ,
yo yāvanmātrakastatsa kasmātkila na paśyati 49
49. yat vetti kalpitam tat sat paśyati anubhavati api |
yaḥ yāvanmātrakaḥ tat saḥ kasmāt kila na paśyati ||
49. yat kalpitam vetti,
tat sat paśyati api anubhavati.
yaḥ yāvanmātrakaḥ (asti),
saḥ tat kasmāt kila na paśyati?
49. Whatever one understands to be imagined, that very thing one sees and experiences as real. Why indeed would a person, whose understanding is confined to that extent, not perceive it as real?
स यत्पश्यति तत्तादृक् शून्यात्मा शून्यमम्बरे ।
ब्रह्म ब्रह्मणि वा ब्रह्मा तदिदं जगदुच्यते ॥ ५० ॥
sa yatpaśyati tattādṛk śūnyātmā śūnyamambare ,
brahma brahmaṇi vā brahmā tadidaṃ jagaducyate 50
50. saḥ yat paśyati tat tādṛk śūnya-ātmā śūnyam ambare
| brahma brahmaṇi vā brahmā tat idam jagat ucyate ||
50. saḥ yat paśyati,
tat tādṛk (bhavati).
śūnya-ātmā ambare śūnyam (paśyati).
vā idam jagat brahma brahmaṇi ucyate,
(vā) brahmā (ucyate).
50. Whatever he perceives, that is of such a nature (corresponding to his state). For instance, a person whose inner being (ātman) is empty perceives only emptiness, like emptiness in the sky. Alternatively, this world (jagat) is declared to be Brahman existing within Brahman, or (it is declared to be) Brahmā (the creator deity).
तथा संप्रति भासोऽस्य चिरकालैकभावनात् ।
घनीभूतः स्थितः पुष्टः सुदीर्घस्वप्नसुन्दरः ॥ ५१ ॥
tathā saṃprati bhāso'sya cirakālaikabhāvanāt ,
ghanībhūtaḥ sthitaḥ puṣṭaḥ sudīrghasvapnasundaraḥ 51
51. tathā samprati bhāsaḥ asya cira-kāla-eka-bhāvanāt |
ghanībhūtaḥ sthitaḥ puṣṭaḥ su-dīrgha-svapna-sundaraḥ ||
51. tathā samprati asya bhāsaḥ cira-kāla-eka-bhāvanāt ghanībhūtaḥ sthitaḥ puṣṭaḥ su-dīrgha-svapna-sundaraḥ (jātaḥ).
51. Thus, the appearance of this (reality), at present, due to constant contemplation (bhāvanā) over a long period, has become solidified, established, strengthened, and beautiful like a very prolonged dream.
आतिवाहिकदेहस्य तस्य तच्चिरभावनात् ।
सर्गानुभवनं भूरि ब्रह्मणो ब्रह्मरूप्यपि ॥ ५२ ॥
ātivāhikadehasya tasya taccirabhāvanāt ,
sargānubhavanaṃ bhūri brahmaṇo brahmarūpyapi 52
52. ātivāhikadehasya tasya taccirabhāvanāt sarga
anubhavanam bhūri brahmaṇaḥ brahmarūpi api
52. tasya ātivāhikadehasya taccirabhāvanāt
brahmaṇaḥ brahmarūpi api bhūri sarga anubhavanam
52. Due to his long and continuous contemplation of that subtle body, that being (Brahmā), though essentially of the nature of the absolute (brahman), experiences a vast creation.
गतं प्रकटतोत्कर्षादाधिभौतिकदेहताम् ।
तेनैव सर्ग इत्युक्तो भेदसंततिभासुरः ॥ ५३ ॥
gataṃ prakaṭatotkarṣādādhibhautikadehatām ,
tenaiva sarga ityukto bhedasaṃtatibhāsuraḥ 53
53. gatam prakaṭata utkarṣāt ādhibhautikadehatām
tena eva sargaḥ iti uktaḥ bhedasaṃtatibhāsuraḥ
53. prakaṭata utkarṣāt ādhibhautikadehatām gatam,
tena eva bhedasaṃtatibhāsuraḥ sargaḥ iti uktaḥ
53. That subtle body, having achieved the state of a gross physical body due to the intensification of its manifestation, is therefore called 'creation' (sarga), which shines with a brilliant continuum of differentiations.
स ब्रह्मा ब्रह्ममात्रात्मा ब्रह्ममात्रात्मनोस्तयोः ।
अजातयोरेव सदा तदात्मजगतोर्द्वयोः ॥ ५४ ॥
sa brahmā brahmamātrātmā brahmamātrātmanostayoḥ ,
ajātayoreva sadā tadātmajagatordvayoḥ 54
54. sa brahmā brahmamātrātmā brahmamātrātmanoḥ
tayoḥ ajātayoḥ eva sadā tadātmajagatayoḥ dvayoḥ
54. sa brahmā brahmamātrātmā sadā tayoḥ dvayoḥ
ajātayoḥ eva brahmamātrātmanoḥ tadātmajagatayoḥ
54. That Brahmā, whose very essence is solely the absolute (brahman), always (exists) in those two - the individual soul (ātman) and the universe (jagat) - which are themselves of the nature of the absolute (brahman) and are eternally unborn.
अभिन्नयोरेव भृशं शून्यत्वाम्बरयोरिव ।
ऐकात्म्येनैव वसतोः पवनस्पन्दयोरिव ॥ ५५ ॥
abhinnayoreva bhṛśaṃ śūnyatvāmbarayoriva ,
aikātmyenaiva vasatoḥ pavanaspandayoriva 55
55. abhinnayoḥ eva bhṛśam śūnyatvāmbarayoḥ iva
aikātmyena eva vasatoḥ pavanaspandayoḥ iva
55. bhṛśam abhinnayoḥ eva,
śūnyatvāmbarayoḥ iva (ca),
aikātmyena eva vasatoḥ pavanaspandayoḥ iva
55. They (the individual soul and the universe) are exceedingly inseparable, like the sky and its emptiness, and they exist in absolute oneness, just like the wind and its vibration (spanda).
वेत्ति भूतमयत्वं तन्मिथ्यैव न तु वास्तवम् ।
तथा यथा त्वं संकल्पपुरुषस्य सतोऽसतः ॥ ५६ ॥
vetti bhūtamayatvaṃ tanmithyaiva na tu vāstavam ,
tathā yathā tvaṃ saṃkalpapuruṣasya sato'sataḥ 56
56. vetti bhūtamayatvam tat mithyā eva na tu vāstavam
tathā yathā tvam saṅkalpapuruṣasya sataḥ asataḥ
56. tat bhūtamayatvam mithyā eva na tu vāstavam vetti
yathā tvam saṅkalpapuruṣasya sataḥ asataḥ tathā
56. It knows that its elemental nature is indeed illusory, not real, just as you perceive a person created by imagination (saṅkalpa), whether that person exists or not.
ततः शरीरधातूनां तेन पृथ्व्यादिकाः कृताः ।
अभिधाः पञ्च चित्पुष्टा जगदित्येव ताः स्थिताः ॥ ५७ ॥
tataḥ śarīradhātūnāṃ tena pṛthvyādikāḥ kṛtāḥ ,
abhidhāḥ pañca citpuṣṭā jagadityeva tāḥ sthitāḥ 57
57. tataḥ śarīradhātūnām tena pṛthvyādikāḥ kṛtāḥ
abhidhāḥ pañca citpuṣṭāḥ jagat iti eva tāḥ sthitāḥ
57. tataḥ tena śarīradhātūnām pṛthvyādikāḥ pañca
citpuṣṭāḥ abhidhāḥ kṛtāḥ tāḥ jagat iti eva sthitāḥ
57. Thereafter, by that (consciousness), the five names for the bodily constituents, beginning with earth, were created. These names, nourished by consciousness, indeed exist as 'the world' itself.
यथा त्वसत्य एवायं संकल्पः सत्य एव ते ।
तथासावात्मसंकल्पं सत्यमेवानुभूतवान् ॥ ५८ ॥
yathā tvasatya evāyaṃ saṃkalpaḥ satya eva te ,
tathāsāvātmasaṃkalpaṃ satyamevānubhūtavān 58
58. yathā tu asatyaḥ eva ayam saṅkalpaḥ satyaḥ eva te
tathā asau ātmasaṅkalpam satyam eva anubhūtavān
58. yathā tu ayam saṅkalpaḥ asatyaḥ eva te satyaḥ eva
tathā asau ātmasaṅkalpam satyam eva anubhūtavān
58. Just as this imagination (saṅkalpa) is indeed unreal, yet for you it is perceived as truly real, so too, that (consciousness) experienced its own self-imagination (ātmasaṅkalpa) as truly real.
स स्वयं चिन्मयाकाशः स संकल्पश्चिदम्बरम् ।
अतः स्वप्नो जगत्सर्वं कृतौ नाशोद्भवौ स्थितौ ॥ ५९ ॥
sa svayaṃ cinmayākāśaḥ sa saṃkalpaścidambaram ,
ataḥ svapno jagatsarvaṃ kṛtau nāśodbhavau sthitau 59
59. saḥ svayam cinmayākāśaḥ saḥ saṅkalpaḥ cidambaram
ataḥ svapnaḥ jagat sarvam kṛtau nāśodbhavau sthitau
59. saḥ svayam cinmayākāśaḥ saḥ saṅkalpaḥ cidambaram
ataḥ sarvam jagat svapnaḥ kṛtau nāśodbhavau sthitau
59. That (consciousness) itself is the all-pervading consciousness (cinmaya-ākāśa); that (consciousness) is imagination (saṅkalpa), the expanse of consciousness. Therefore, the entire world is a dream, and both dissolution and creation are situated within this act.
यथैवैतन्मनः सत्यं तदंशाः सत्यमेव ते ।
तथैव तत्कृताश्चन्द्ररुद्रार्केन्दुमरीचयः ॥ ६० ॥
yathaivaitanmanaḥ satyaṃ tadaṃśāḥ satyameva te ,
tathaiva tatkṛtāścandrarudrārkendumarīcayaḥ 60
60. yathā eva etat manaḥ satyam tat aṃśāḥ satyam eva
te tathā eva tatkṛtāḥ candrarudrārkendumarīcayaḥ
60. etat manaḥ yathā eva satyam,
tat aṃśāḥ te eva satyam.
tathā eva tatkṛtāḥ candrarudrārkendumarīcayaḥ (santi).
60. Just as this mind is intrinsically real (satyam), so too its parts are certainly real. Similarly, the rays of the moon, Rudra, and the sun, which are created by that (mind), are likewise real.
एवं स्थिते जगज्जालं तन्मनोराज्यमुच्यते ।
तच्च शून्यं निरालम्बमाकाशकचनं चिति ॥ ६१ ॥
evaṃ sthite jagajjālaṃ tanmanorājyamucyate ,
tacca śūnyaṃ nirālambamākāśakacanaṃ citi 61
61. evam sthite jagat jālam tat manas rājyam ucyate
tat ca śūnyam nirālambam ākāśa kacanam citi
61. evam sthite,
jagat jālam tat manas rājyam ucyate.
ca tat śūnyam nirālambam citi ākāśa kacanam (asti).
61. This being the situation, the entire network of the world is declared to be a mental kingdom (manorājya). And that (mental kingdom) is void, without support, merely an empty imagining within consciousness (cit).
यथा स्वप्नपुरं व्योम संकल्पाद्रिर्यथा नभः ।
तथा ब्रह्म जगच्चैव खमेवाच्छमनाकृति ॥ ६२ ॥
yathā svapnapuraṃ vyoma saṃkalpādriryathā nabhaḥ ,
tathā brahma jagaccaiva khamevācchamanākṛti 62
62. yathā svapna puram vyoma saṅkalpa adriḥ yathā nabhaḥ
tathā brahma jagat ca eva kham eva accham anākṛti
62. yathā svapna puram vyoma,
yathā saṅkalpa adriḥ nabhaḥ,
tathā ca brahma jagat eva kham accham anākṛti (asti).
62. Just as a dream-city is nothing but space, and just as a mountain born of imagination is nothing but the sky, so too are (brahman) and the world (jagat) indeed pure, formless space.
एवमाभासमात्रस्य कचतोऽनिशमव्ययम् ।
सर्गादिमध्यान्तदृशो मुधैवात्रोदिताः स्थिताः ॥ ६३ ॥
evamābhāsamātrasya kacato'niśamavyayam ,
sargādimadhyāntadṛśo mudhaivātroditāḥ sthitāḥ 63
63. evam ābhāsa mātrasyā kacataḥ aniśam avyayam sarga
ādi madhya anta dṛśaḥ mudhā eva atra uditāḥ sthitāḥ
63. evam aniśam avyayam ābhāsa mātrasyā kacataḥ,
sarga ādi madhya anta dṛśaḥ atra mudhā eva uditāḥ sthitāḥ (santi).
63. Thus, for that which is merely an imperishable appearance, constantly manifesting, the perceptions of creation, its beginning, middle, and end are vainly manifested and established herein.
किंचिदाकाशकोशस्य तव वा मम वानघ ।
जगतो वापि जायेत किं वा नश्यति मे वद ॥ ६४ ॥
kiṃcidākāśakośasya tava vā mama vānagha ,
jagato vāpi jāyeta kiṃ vā naśyati me vada 64
64. kiñcit ākāśakośasya tava vā mama vā anagha
jagataḥ vā api jāyeta kim vā naśyati me vada
64. anagha me vada tava vā mama vā jagataḥ vā api
ākāśakośasya kiñcit kim jāyeta vā kim naśyati
64. O faultless one, tell me, what could possibly arise or perish within the expanse of the sky (ākāśa), whether it belongs to you, to me, or even to the entire world?
तत्किमर्थमनर्थाय निरर्थकमपार्थकाः ।
कस्मादभ्युदिता ब्रूहि रागद्वेषभयादयः ॥ ६५ ॥
tatkimarthamanarthāya nirarthakamapārthakāḥ ,
kasmādabhyuditā brūhi rāgadveṣabhayādayaḥ 65
65. tat kimartham anarthāya nirarthakam apārthakāḥ
kasmāt abhyuditāḥ brūhi rāgadveṣabhayādayaḥ
65. brūhi tat kimartham anarthāya nirarthakam
apārthakāḥ rāgadveṣabhayādayaḥ kasmāt abhyuditāḥ
65. Therefore, tell me, for what purpose, for what misfortune, meaninglessly, or pointlessly, have these desires, aversions, fears, and other similar emotions arisen?
वस्तुतोऽङ्ग न सर्गादिर्न सर्गो नाप्यसर्गता ।
विद्यते सकृदाभातमिदमित्थं सदैव तत् ॥ ६६ ॥
vastuto'ṅga na sargādirna sargo nāpyasargatā ,
vidyate sakṛdābhātamidamitthaṃ sadaiva tat 66
66. vastutaḥ aṅga na sargādiḥ na sargaḥ na api asargatā
vidyate sakṛt ābhātam idam ittham sadā eva tat
66. aṅga vastutaḥ na sargādiḥ na sargaḥ na api asargatā
vidyate tat idam sakṛt ābhātam ittham sadā eva
66. O dear one, in reality, there is neither a beginning of creation, nor creation itself, nor even a state of non-creation. This [reality], having manifested once, remains eternally in that very same way.
आशून्ये विपुलाभोगे स्वच्छचिज्जलपूरिते ।
कलनापङ्ककलिले भविष्यति चिदम्बरे ॥ ६७ ॥
āśūnye vipulābhoge svacchacijjalapūrite ,
kalanāpaṅkakalile bhaviṣyati cidambare 67
67. āśūnye vipulābhoge svacchacijjalapūrite
kalanāpaṅkakālile bhaviṣyati cidambare
67. āśūnye vipulābhoge svacchacijjalapūrite
kalanāpaṅkakālile cidambare bhaviṣyati
67. Within the consciousness-ether (cidambara) - which is utterly empty, vast in its embrace, filled with the pure water of consciousness, and [yet also] muddied by the defilement of mental constructs - [all this] will come to exist.
अन्तरिक्षाक्षयक्षेत्रे खात्मनो गगनात्मिका ।
तस्माद्बीजादियं जाता भूरिभूतशिलावलिः ॥ ६८ ॥
antarikṣākṣayakṣetre khātmano gaganātmikā ,
tasmādbījādiyaṃ jātā bhūribhūtaśilāvaliḥ 68
68. antarikṣākṣayakṣetre kha-ātmanaḥ gaganātmikā
tasmāt bījāt iyam jātā bhūribhūtaśilāvaliḥ
68. iyam bhūribhūtaśilāvaliḥ tasmāt bījāt
kha-ātmanaḥ gaganātmikā antarikṣākṣayakṣetre jātā
68. In the imperishable field of space, this vast array of elemental stones arose from that seed, which is the very self (ātman) of space and is intrinsically of the nature of the sky.
नास्ति किंचिदिह क्षेत्रं व्युप्तं नाम न किंचन ।
न बीजमस्ति नो जातं किंचित्सर्वं च संस्थितम् ॥ ६९ ॥
nāsti kiṃcidiha kṣetraṃ vyuptaṃ nāma na kiṃcana ,
na bījamasti no jātaṃ kiṃcitsarvaṃ ca saṃsthitam 69
69. na asti kiṃcit iha kṣetram vyuptam nāma na kiṃcana
na bījam asti na u jātam kiṃcit sarvam ca saṃsthitam
69. iha kiṃcit vyuptam kṣetram nāma na asti,
na kiṃcana.
bījam na asti,
na u kiṃcit jātam.
sarvam ca saṃsthitam
69. Here, there is nothing that is a sown field, nor is there anything at all (sown). No seed exists, nor is anything truly born; rather, everything is already established.
याः शिलावलयस्तत्र पुष्टास्ता विबुधादयः ।
यास्तु वर्णोज्ज्वला एताः स्वास्थिता बुद्धबुद्धयः ॥ ७० ॥
yāḥ śilāvalayastatra puṣṭāstā vibudhādayaḥ ,
yāstu varṇojjvalā etāḥ svāsthitā buddhabuddhayaḥ 70
70. yāḥ śilāvalayaḥ tatra puṣṭāḥ tāḥ vibudhādayaḥ yāḥ
tu varṇojjvalāḥ etāḥ svāsthitāḥ buddhbuddhayaḥ
70. tatra yāḥ śilāvalayaḥ puṣṭāḥ,
tāḥ vibudhādayaḥ.
tu etāḥ yāḥ varṇojjvalāḥ svāsthitāḥ,
buddhbuddhayaḥ
70. Those arrays of stones which are well-developed there are the gods and similar beings. But these others, which are radiant in color and firmly established in their own nature, are the enlightened intellects.
यास्त्वर्धपक्वास्ता एता नरनागादिजातयः ।
यास्त्वाश्याना रजोनष्टास्ताः कृमिस्थावरादयः ॥ ७१ ॥
yāstvardhapakvāstā etā naranāgādijātayaḥ ,
yāstvāśyānā rajonaṣṭāstāḥ kṛmisthāvarādayaḥ 71
71. yāḥ tu ardhapakvāḥ tāḥ etāḥ naranāgādijātayaḥ
yāḥ tu āśyānāḥ rajonaṣṭāḥ tāḥ kṛmisthāvarādayaḥ
71. tu yāḥ ardhapakvāḥ,
tāḥ etāḥ naranāgādijātayaḥ.
tu yāḥ āśyānāḥ rajonaṣṭāḥ,
tāḥ kṛmisthāvarādayaḥ
71. But those arrays of stones that are half-ripe are the species of humans, nāgas, and similar beings. And those others, which are dried up and devoid of "rajas" (passion/vitality), are the worms, immovables (plants and rocks), and similar creatures.
यास्तु गुर्व्यः फलैर्हीनाः शून्याकाराः क्षयक्षताः ।
अशरीराः शरीरिण्यस्ताःपिशाचादिकाः स्मृताः ॥ ७२ ॥
yāstu gurvyaḥ phalairhīnāḥ śūnyākārāḥ kṣayakṣatāḥ ,
aśarīrāḥ śarīriṇyastāḥpiśācādikāḥ smṛtāḥ 72
72. yāḥ tu gurvyaḥ phalaiḥ hīnāḥ śūnya-ākārāḥ kṣaya-kṣatāḥ
aśarīrāḥ śarīriṇyaḥ tāḥ piśāca-ādikāḥ smṛtāḥ
72. yāḥ tu gurvyaḥ phalaiḥ hīnāḥ śūnya-ākārāḥ kṣaya-kṣatāḥ
aśarīrāḥ śarīriṇyaḥ tāḥ piśāca-ādikāḥ smṛtāḥ
72. However, those entities that are significant but yield no fruits, possess empty forms, are damaged by decay, and are bodiless yet seemingly embodied, are considered "piśāca"s and similar spirits.
न हि संकल्पितुः स्वेच्छा क्वचित्पर्यनुयुज्यते ।
तास्तथेच्छा विरिञ्चस्य तथा नाम तथोदिताः ॥ ७३ ॥
na hi saṃkalpituḥ svecchā kvacitparyanuyujyate ,
tāstathecchā viriñcasya tathā nāma tathoditāḥ 73
73. na hi saṅkalpituḥ sva-icchā kvacit paryanuyujyate
tāḥ tathā icchā viriñcasya tathā nāma tathā uditāḥ
73. saṅkalpituḥ sva-icchā kvacit na hi paryanuyujyate
tāḥ viriñcasya icchā tathā nāma tathā uditāḥ
73. Indeed, the will of the one who conceives is never questioned anywhere. Thus, these entities are born of Brahmā's (Viriñca's) will, named accordingly, and thus they are declared to be.
सर्वा एव चिदाकाशरूपिण्यो भूतजातयः ।
आतिवाहिकदेहिन्यः पृथ्व्यादिरहितात्मिकाः ॥ ७४ ॥
sarvā eva cidākāśarūpiṇyo bhūtajātayaḥ ,
ātivāhikadehinyaḥ pṛthvyādirahitātmikāḥ 74
74. sarvāḥ eva cit-ākāśa-rūpiṇyaḥ bhūta-jātayaḥ
ātivāhika-dehinyaḥ pṛthvī-ādi-rahita-ātmikāḥ
74. sarvāḥ eva bhūta-jātayaḥ cit-ākāśa-rūpiṇyaḥ
ātivāhika-dehinyaḥ pṛthvī-ādi-rahita-ātmikāḥ
74. All categories of beings (bhūtajātayaḥ) are indeed of the nature of consciousness-space, possessing subtle, transitional bodies, and their essential nature (ātman) is devoid of earth and other gross elements.
ताश्चिराभ्यासवशतस्त्वाधिभौतिकसंविदम् ।
प्राप्ता दीर्घानुभवनात्स्वप्नजाग्रद्दशामिव ॥ ७५ ॥
tāścirābhyāsavaśatastvādhibhautikasaṃvidam ,
prāptā dīrghānubhavanātsvapnajāgraddaśāmiva 75
75. tāḥ ca cira-abhyāsa-vaśataḥ tu ādhibhautika-saṃvidam
prāptāḥ dīrgha-anubhavanāt svapna-jāgrat-daśām iva
75. tāḥ ca tu cira-abhyāsa-vaśataḥ dīrgha-anubhavanāt
svapna-jāgrat-daśām iva ādhibhautika-saṃvidam prāptāḥ
75. And these entities, by virtue of prolonged habituation, indeed attained consciousness of the material realm (ādhibhautikasaṃvit) through extensive experience, similar to how one transitions into the waking state from a dream.
पिशाचाद्यास्तथा एते तथाभूताधिभौतिकाः ।
तिष्ठन्ति तुष्टमनसः स्वसंसारविहारिणः ॥ ७६ ॥
piśācādyāstathā ete tathābhūtādhibhautikāḥ ,
tiṣṭhanti tuṣṭamanasaḥ svasaṃsāravihāriṇaḥ 76
76. piśācādyāḥ tathā ete tathābhūtādhibhautikāḥ
tiṣṭhanti tuṣṭamanasaḥ svasaṃsāravihāriṇaḥ
76. ete piśācādyāḥ tathā tathābhūtādhibhautikāḥ
tuṣṭamanasaḥ svasaṃsāravihāriṇaḥ tiṣṭhanti
76. And these, such as goblins and other similar elemental beings, exist with contented minds, wandering within their own cycles of existence (saṃsāra).
पश्यन्ति काश्चिदन्योन्यं ग्राम्या ग्राम्येयकानिव ।
स्वप्नैकलोकवास्तव्या इवैता भूतजातयः ॥ ७७ ॥
paśyanti kāścidanyonyaṃ grāmyā grāmyeyakāniva ,
svapnaikalokavāstavyā ivaitā bhūtajātayaḥ 77
77. paśyanti kāścit anyonyam grāmyāḥ grāmeyakān iva
svapnaikalokavāstavyāḥ iva etāḥ bhūtajātayaḥ
77. etāḥ bhūtajātayaḥ kāścit grāmyāḥ grāmeyakān iva
anyonyam paśyanti svapnaikalokavāstavyāḥ iva
77. Some of these classes of beings (bhūtajātayaḥ) perceive each other, just as villagers observe other villagers. They are like inhabitants of a shared dream-world.
काश्चिद्वहुनरप्राप्तस्वप्ननिर्माणलोकवत् ।
नान्योन्यमपि पश्यन्ति नानासंस्थानसंस्थिताः ॥ ७८ ॥
kāścidvahunaraprāptasvapnanirmāṇalokavat ,
nānyonyamapi paśyanti nānāsaṃsthānasaṃsthitāḥ 78
78. kāścit vahunaraprāptasvapnanirmāṇalokavat na
anyonyam api paśyanti nānāsaṃsthānasaṃsthitāḥ
78. kāścit nānāsaṃsthānasaṃsthitāḥ
vahunaraprāptasvapnanirmāṇalokavat anyonyam api na paśyanti
78. Some (beings), though situated in various configurations, do not even perceive each other, just like (the inhabitants of) a dream-world that has been created and accessed by many individuals.
स्थिता यथैता जगति पिशाचाद्याः कुजातयः ।
प्रायस्तथैताः कुम्भाण्डयक्षप्रेतादयः स्थिताः ॥ ७९ ॥
sthitā yathaitā jagati piśācādyāḥ kujātayaḥ ,
prāyastathaitāḥ kumbhāṇḍayakṣapretādayaḥ sthitāḥ 79
79. sthitāḥ yathā etāḥ jagati piśācādyāḥ kujātayaḥ
prāyas tathā etāḥ kumbhāṇḍayakṣapretādayaḥ sthitāḥ
79. yathā etāḥ piśācādyāḥ kujātayaḥ jagati sthitāḥ
prāyas tathā etāḥ kumbhāṇḍayakṣapretādayaḥ sthitāḥ
79. Just as these low-born species, such as goblins (piśāca) and others, exist in the world (jagati), similarly, for the most part, these Kumbhandas, Yakshas, Pretas, and similar entities, also exist.
यथा यत्रेह वै निम्ना जलं तत्रावतिष्ठते ।
तथा यत्र पिशाचाद्यास्तमस्तत्रावतिष्ठते ॥ ८० ॥
yathā yatreha vai nimnā jalaṃ tatrāvatiṣṭhate ,
tathā yatra piśācādyāstamastatrāvatiṣṭhate 80
80. yathā yatra iha vai nimnā jalam tatra avatiṣṭhate
| tathā yatra piśāca-ādyāḥ tamaḥ tatra avatiṣṭhate
80. yathā jalam iha vai nimnā tatra avatiṣṭhate
tathā tamaḥ yatra piśāca-ādyāḥ tatra avatiṣṭhate
80. Just as water naturally settles here in low-lying ground, similarly, wherever ghosts and other such beings are present, darkness resides there.
मध्याह्नेपि पिशाचश्चेदजिरे तिष्ठति स्वयम् ।
तत्तस्यान्धं तमस्तत्र संनिधानं करोत्यलम् ॥ ८१ ॥
madhyāhnepi piśācaścedajire tiṣṭhati svayam ,
tattasyāndhaṃ tamastatra saṃnidhānaṃ karotyalam 81
81. madhyāhne api piśācaḥ cet ajire tiṣṭhati svayam |
tat tasya andham tamaḥ tatra saṃnidhānam karoti alam
81. cet piśācaḥ svayam madhyāhne api ajire tiṣṭhati tat
tasya andham tamaḥ tatra saṃnidhānam alam karoti
81. If a ghost itself stands in the courtyard even at midday, its own blinding darkness abundantly establishes its presence there.
न निहन्ति च तद्भानुर्न चान्यस्तत्प्रपश्यति ।
स एव चानुभवति पश्य मायाविजृम्भितम् ॥ ८२ ॥
na nihanti ca tadbhānurna cānyastatprapaśyati ,
sa eva cānubhavati paśya māyāvijṛmbhitam 82
82. na nihanti ca tat bhānuḥ na ca anyaḥ tat prapaśyati
| saḥ eva ca anubhavati paśya māyā-vijṛmbhitam
82. bhānuḥ ca tat na nihanti ca anyaḥ tat na prapaśyati
saḥ eva ca anubhavati paśya māyā-vijṛmbhitam
82. The sun does not dispel that [darkness/ghost], nor does anyone else perceive it. He alone experiences it. Behold the manifestation of illusion (māyā)!
अग्नेरादित्यचन्द्रादेस्तैजसं मण्डलं यथा ।
पिशाचादेरजन्यात्म तामसं मण्डलं तथा ॥ ८३ ॥
agnerādityacandrādestaijasaṃ maṇḍalaṃ yathā ,
piśācāderajanyātma tāmasaṃ maṇḍalaṃ tathā 83
83. agneḥ āditya-candra-ādeḥ taijasam maṇḍalam yathā
| piśāca-ādeḥ ajanyātma tāmasam maṇḍalam tathā
83. yathā agneḥ āditya-candra-ādeḥ taijasam maṇḍalam
tathā piśāca-ādeḥ ajanyātma tāmasam maṇḍalam
83. Just as there is a fiery, luminous orb associated with fire, the sun, the moon, and so forth, similarly, there is a dark orb associated with ghosts and such beings, whose essence is not of human origin.
याति तेजस्यनोजस्त्वं तमस्योजःप्रधानताम् ।
उलूकवत्पिशाचाद्या आश्चर्यं तत्स्वभावतः ॥ ८४ ॥
yāti tejasyanojastvaṃ tamasyojaḥpradhānatām ,
ulūkavatpiśācādyā āścaryaṃ tatsvabhāvataḥ 84
84. yāti tejasi anojastvam tamasi ojaḥpradhānatām
ulūkavat piśācādyāḥ āścaryam tat svabhāvataḥ
84. tejasi anojastvam yāti tamasi ojaḥpradhānatām
ulūkavat piśācādyāḥ tat āścaryam svabhāvataḥ
84. One becomes devoid of vigor in light, but achieves dominance of vigor in darkness. Beings such as owls and ghosts (piśācādyāḥ) exhibit this; it is astonishing, as it is simply their intrinsic nature (svabhāva).
एषा पिशाचाजनितस्य जातिः प्रोक्ता मया ते समयानपेता ।
पिशाचतुल्यः सुरलोकपाललोकेषु जातोऽहमिति प्रसङ्गात् ॥ ८५ ॥
eṣā piśācājanitasya jātiḥ proktā mayā te samayānapetā ,
piśācatulyaḥ suralokapālalokeṣu jāto'hamiti prasaṅgāt 85
85. eṣā piśācājanitasya jātiḥ proktā mayā te samayānapeṭā
piśācatulyaḥ suralokapālalokeṣu jātaḥ aham iti prasaṅgāt
85. eṣā piśācājanitasya jātiḥ mayā te samayānapeṭā proktā
aham suralokapālalokeṣu piśācatulyaḥ jātaḥ iti prasaṅgāt
85. I have explained to you this class (jātiḥ) of the unborn ghost (piśācājanita), which does not deviate from established tradition (samaya). Incidentally (prasaṅgāt), I (ahaṃ) was born among the guardians of the celestial realms, yet I was similar to a ghost (piśācatulyaḥ).

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 (current chapter) 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