[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Epic, Poetry, Drama & Narrative](https://indike.org/pramana/in.lit) › [The Rāma story (Vālmīki and later versions)](https://indike.org/pramana/in.lit.ramayana) › [Purāṇic, devotional and philosophical Rāmāyaṇas](https://indike.org/pramana/in.lit.ramayana.upajivya) › [Yogavāsiṣṭha](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha) › [Yogavasishtha (vulgate)](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate) › 7.208 # Vasiṣṭha's teaching (Mahārāmāyaṇa) 7.208 Yogavāsiṣṭha (vulgate) 7.208 - **Language:** Sanskrit ### [7.208.1](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.1) aṣṭādhikadviśatatamaḥ sargaḥ 208 śrīvasiṣṭha uvāca . śubhāśubhaṃ yathodeti prajānāṃ gṛhasaṃgame . asaṃbaddhairapratighairdūrasthaistadidaṃ śrṛṇu .. 1 > Two hundred and eighth chapter. > Śrī Vasiṣṭha said: > Listen now to this, how good and evil arise for creatures upon entering a house, / caused by \[factors\] unconnected, unimpeded, and situated far away. // 1 > — English (machine translation) (machine translation) > Vasishtha continued:— > 1. \[Sanskrit available\] Hear me now to tell you, why men happen to meet with their (unexpected) good or fortune at home; and in the same manner how rewards and retributions, come to attend on departed souls from unforeseen causes in the far distant (or next) world. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.2](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.2) brahmasaṃkalpanagaraṃ jagattāvadidaṃ sthitam . yaddṛśyaṃ dṛśyabodhena brahmaiva brahmabodhataḥ .. 2 > This world remains as the city of volition of Brahman. / That which is the visible through the awareness of the visible is Brahman alone through the awareness of Brahman. // 2 > — English (machine translation) (machine translation) > 2. \[Sanskrit available\] You know the whole world to be the volitional city (or fabric) of Divine will, and appearing as phenomenal to our outward sight, and as noumenal in the light of our inward insight of it, and as Brahma himself in its spiritual light. (i.e. God has so willed the world, as to be viewed in the triple light of the physical, intellectual and spiritual also). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.3](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.3) yadyatsaṃkalpanagare yadā saṃkalpyate yathā . tathānubhūyate tattattādṛgviracanaṃ tadā .. 3 > Whatever is willed in the city of volition, at whatever time and in whatever manner, / is experienced in that manner, having such an arrangement at that time. // 3 > — English (machine translation) (machine translation) > 3. \[Sanskrit available\] > In this volitional city, everything appears in the same light, as one would behold it in any of its different aspects. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.4](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.4) evamasmingṛhe yāte saṃpannaivamiyaṃ prajā . evaṃ saṃkalpasaṃpanne jagatyevaṃ bhavatyalam .. 4 > Thus, when this house is entered, this creature is produced; / in the world thus produced by volition, things happen quite in this way. // 4 > — English (machine translation) (machine translation) > 4. \[Sanskrit available\] As in your own house, you are master of the direction of your offspring, and of the disposal of your things and affairs as please;so is the Lord the sole disposer and dispensator of all things in this world of his will, as he likes of his own accord. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.5](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.5) etatsvasaṃkalpapure yādṛśaṃ te tathā sthitam . yathā saṃkalpayasi yattattathā kila paśyasi .. 5 > In your own city of volition, whatever it is like, it remains so; / whatever you will, that you indeed see in that very way. // 5 > — English (machine translation) (machine translation) > 5. \[Sanskrit available\] As in the desired dwelling of your liking, you find everything to be as well disposed as you wish it to be; so doth he direct and dispose all things in this world of his. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.6](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.6) yathaiva varaśāpābhyāṃ śuddhasaṃvidavāpyate . saṃvittathaiva bhavati brāhmameveti kalpanam .. 6 > Just as pure consciousness is attained through blessing and curse, / consciousness becomes likewise; such is the conception of Brahman. > — English (machine translation) (machine translation) > 6. \[Sanskrit available\] > The disorder that there appears to take place in the order of nature, is to be attributed to the Divine Will as the sovran law of all. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.7](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.7) prajāvidhiniṣedhābhyāmekayā''sthāvyavasthayā . tathaiva phalamāpnoti brāhmameveti kalpanam .. 7 > Through injunctions and prohibitions for people, by a single fixed conviction, / one obtains the fruit accordingly; such is the conception of Brahman. > — English (machine translation) (machine translation) > 7. \[Sanskrit available\] The good or evil which waits on men, owing to the obedience to or transgression of law; is both attributable to the Divine Will (which has originated the laws and ordained their results). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.8](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.8) dehino ye jagatyasmiṃstānpratyanupalambhataḥ . asadāsījjagatpūrvaṃ satyamityupalabhyate .. 8 > For the embodied beings who exist in this world, because of non-perception, / the world was unreal before; now it is perceived as real. > — English (machine translation) (machine translation) > 8. \[Sanskrit available\] It is the dispensation of the Divine will also, whereby all living bodies have their perceptions of worldly things; just as they have the conception of the existence of the world, which in reality has no entity of it. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.9](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.9) cidrūpabrahmasaṃkalpavaśādevaitadaṅga sat . cidunmeṣanimeṣau yau tāvetau pralayodayau .. 9 > Only through the volition of Brahman whose nature is consciousness does this \[world\] exist, dear one; / the opening and closing of consciousness are precisely these two, dissolution and arising. > — English (machine translation) (machine translation) > 9. \[Sanskrit available\] It is by will of the divine intellect, that everything appears to be existent before us; as it is the oscitation and occlusion or the gaping and closing of the intellect, which causes the appearance and disappearance of the world to our view. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.10](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.10) rājovāca . kiṃ nopalabhyate pūrvaṃ kiṃ paścādupalabhyate . jagaccaladvapuridaṃ susthirārambhabhāsvaram .. 10 > The king said: / Why is this moving body of the world, shining with its firmly established creation, / not perceived before and perceived afterwards? > — English (machine translation) (machine translation) > The king said:— > 10. \[Sanskrit available\] Tell me sir, if the world was the production of the divine will, why was it not known to exist before with the eternity of the Will divine, and why and when it come to be manifested and known to others afterwards; tell me also, whether the world is an unstable and vanishing appearance in the air, or it has any fixity in the divine mind or stability in nature. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.11](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.11) śrīvasiṣṭha uvāca . asmiṃścidvyomasaṃkalpapurasthe bhāva īdṛśaḥ . yadbhūtvā na bhavatyeva punarbhavati ca kṣaṇāt .. 11 > Śrī Vasiṣṭha said: / In this city of volition within the space of consciousness, such is the state: / having come to be, it indeed ceases to be, and in an instant it comes to be again. > — English (machine translation) (machine translation) > Vasishtha replied:— > 11. \[Sanskrit available\] Such is the nature of the vacuous and volitional city of divine intellect; that it comes to being and not being in succession, in the states of repeated waking dreams of creation, and in the sleeping oblivion of its desolation. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.12](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.12) bālasaṃkalpapuravadvyomakeśoṇḍrakādivat . kilaite sadasadrūpā bhānti sargāścidātmani .. 12 > Like a child's imagined city, or a hair-net in the sky, / these creations, possessing real and unreal form, shine forth in the conscious Self. > — English (machine translation) (machine translation) > 12. \[Sanskrit available\] Like the mud built house of playful boys, and the air drawn castles of fanciful men, do the appearances of creation, appear both as real and unreal in the divine intellect as well as to our minds. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.13](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.13) tvaṃ saṃkalpapuraṃ kṛtvā vināśayasi tatkṣaṇāt . svato'nyasaṃvidvaśataḥ svasvabhāvaḥ sa te yathā .. 13 > Having created a city of volition, you destroy it in that very instant, / according to another consciousness from yourself, as it is your own nature. > — English (machine translation) (machine translation) > 13. \[Sanskrit available\] As you build and break your imaginary city in the air, and make and unmake a fabric of your will elsewhere; whether it be of your own or choice or for any other reason, so it is with the Divine will, to construct and protract or retract or annul any of its works ad libitum. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.14](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.14) cidvyomakalpanapure yadunmajjanamajjanam . svabhāvakacanaṃ tasya tadviddhi vimalaṃ tathā .. 14 > The emerging and submerging that occurs in the city of conception of conscious space, / know that to be its pure, natural manifestation. > — English (machine translation) (machine translation) > 14. \[Sanskrit available\] Thus are all beings, continually rising and falling, in this vacuous city of the divine will; which is ever shining in its nature, with the pure light of the divine mind. (God throws his own light on the work of his will). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.15](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.15) saṃviddhanastvanādyantavyomaiva trijagannabhaḥ . tenāsāvadya yannāma karotyapi ca cetati .. 15 > The sky of the three worlds is just the beginningless and endless space of dense consciousness; / through it, whatever this \[consciousness\] creates today, it also perceives. > — English (machine translation) (machine translation) > 15. \[Sanskrit available\] The whole plenum of the world is a vacuum, and full with the dense intelligence of omniscience; therefore it is this omniscient intelligence, which doth still whatever it thinks upon and wills. (This passage shows that the Vedanta Brahma, is not inactive or Nishkriya as many believe; but the living God, and sole agent of all things and director of all accidents in this world). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.16](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.16) tadanāvaraṇasyāsya yojanānāṃ śateṣvapi . yugairapi svapna iva kāryakṛdvartamānavat .. 16 > Even over hundreds of leagues, for this unobstructed \[consciousness\], / even through cosmic ages, it accomplishes actions just as in the present, like a dream. > — English (machine translation) (machine translation) > 16. \[Sanskrit available\] Therefore it is not the hidden but self manifest God, that does all things even at the distance of Millions of miles, and myriads of ages, as if they lay before him at the present time. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.17](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.17) kila deśāntare nityamatha lokāntare'pi ca . nirāvṛto ya ekātmā sa kiṃ nāma na cetati .. 17 > In another place always, or even in another world, / what indeed does that one, unimpeded Self not perceive? > — English (machine translation) (machine translation) > 17. \[Sanskrit available\] So there is nothing in any country or in any world, which is not known nor thought of by the sole and unhidden soul of all. (The gloss applies it to every individual soul, which is conscious of its merits and demerits everywhere). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.18](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.18) yathā maṇau prakacati pronmajjananimajjane . parāvartaḥ svabhāsāsya cinmaṇau jagatāṃ tathā .. 18 > Just as the emerging and submerging reversal of its own light shines in a jewel, / so it does for the worlds in the jewel of consciousness. > — English (machine translation) (machine translation) > 18. \[Sanskrit available\] As a brilliant gem reflects its light and shade within itself, so doth the gem of the intellect reflect by its own light the various vicissitudes of the world in itself. (i.e. The human mind is sensible of its deserts). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.19](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.19) vidhīnāṃ pratiṣedhānāṃ lokasaṃsthāprayojanam . saiva saṃvidi rūḍhatvātpretyāpi phaladā sthitā .. 19 > The purpose of the world order of injunctions and prohibitions / remains effective even after death, because it is rooted in consciousness alone. > — English (machine translation) (machine translation) > 19. \[Sanskrit available\] Laws and prohibitions, which are necessary for the preservation of people, are implanted in the human soul. (As they are the eternal varieties of the divine mind), and accompany it every where with their just rewards. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.20](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.20) na kadācana yātyastamudeti na kadācana . brahma brahmacidābhānaṃ sarvadātmanyavasthitam .. 20 > Never does it set, never does it rise: / Brahman is the shining forth of the consciousness of Brahman, always abiding in itself. > — English (machine translation) (machine translation) > 20. \[Sanskrit available\] The soul never sets nor rises (i.e. It neither dies nor revives, but supposes itself as such by its error only); It is Brahma himself and his reflection in others, and emanating always from the divine soul its source and origin. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.21](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.21) yathā tu draṣṭṛdṛśyatvātkalpanā kalpanāpuram . svayaṃ jagadivābhāti jātamityucyate tathā .. 21 > Just as an imagined city appears from the status of seer and seen, / so it shines forth by itself as if it were a world, and is said to be born. > — English (machine translation) (machine translation) > 21. \[Sanskrit available\] As from being the viewer, it supposes itself to be the view, and thinks its imaginary world as a visible phenomenon; (i.e. believes itself both as the subjective as well as objective); so it thinks itself to be born, living and dying (by the like error of its own). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.22](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.22) yadā svabhāvātkacanaṃ saṃhṛtyātmani tiṣṭhati . brahmacidgaganaikātmā śānta ityucyate tathā .. 22 > When, by its nature, having withdrawn its manifestation, it abides in itself, / having the sole nature of the space of Brahman-consciousness, it is then said to be tranquil. > — English (machine translation) (machine translation) > 22. \[Sanskrit available\] When the soul of its own nature ceases to cast its reflection, or suppresses it within itself, and remains quietly in the vacuous sphere of divine intellect, by assimilating itself with the universal soul of Brahma, it is then said to be quietus of quiet in death. (The word for death in the text is Santa-Samita or extinct, or instinct in the divine soul). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.23](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.23) kacanākacane yasya svabhāvo nirmalo'kṣayaḥ . yathaitāvātmano nānyau spandāspandau nabhasvataḥ .. 23 > Manifesting and not manifesting is its pure, imperishable nature, / just as motion and stillness are not other than the wind itself. > — English (machine translation) (machine translation) > 23. \[Sanskrit available\] The emission and intromission of its reflection, are as natural to the ignorant and imperfect living soul of animal beings; as oscillation and calm are congenital with air (or as respiration and inspiration with breath). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.24](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.24) jarāmaraṇahantṛṇi kṣaṇānyatra pṛthakpṛthak . bhavantviti yathaitāni santi tvatkalpanāpure .. 24 > Just as these \[wishes\] exist in your city of volition: / 'Let there be distinct moments elsewhere that destroy old age and death,' > — English (machine translation) (machine translation) > 24. \[Sanskrit available\] > Now as you see in the city of your imagination, the growth, decay and death of people, at different times and places;— > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.25](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.25) brahmasaṃkalpanagare svabhāvā uditāstathā . oṣadhīnāṃ padārthānāṃ sarveṣāṃ ca jagattraye .. 25 > so arose the natural properties in the city of Brahman's volition, / of herbs and of all objects in the three worlds. > — English (machine translation) (machine translation) > 25. \[Sanskrit available\] So it is the nature of this imaginary city of God, to exhibit these changes everywhere, as in the cases of animals, vegetables and all things in all the three worlds. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.26](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.26) na saṃkalpayitā rājansaṃkalpanagare svayam . tṛṇaṃ tṛṇaṃ kalpayati bālaḥ krīḍanakāniva .. 26 > O King, the imaginer in the city of volition does not himself / fashion each blade of grass, like a child with playthings. > — English (machine translation) (machine translation) > 26. \[Sanskrit available\] But God neither wills nor does everything himself, in this creation of his will, but he acts by general laws and secondary causes, as in the cricket play of boys, and growth of grass from grass, and production of trees and their fruits &c. from seeds. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.27](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.27) svayaṃ svabhāva evaiṣa ciddhanasyāsya susphuṭam . yadyatsaṃkalpayatyāśu tatra te'vayavā api .. 27 > This is quite clearly the very nature of this mass of consciousness: / whatever it quickly volitions, there its constituents also > — English (machine translation) (machine translation) > 27. \[Sanskrit available\] It is the nature of the almighty intellect of God, to bring forth forthwith to being whatever it wills to be and appear. (The almighty thought, will or word, is variously said to be the prime cause of all). > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.28](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.28) cidātmakatayā bhānti nānātmakatayātmanā . apyekasārāstiṣṭhanti nānākārasvabhāvagāḥ .. 28 > shine as consciousness itself and as multiplicity itself; / though having a single essence, they abide possessing diverse forms and natures. > — English (machine translation) (machine translation) > 28. \[Sanskrit available\] All things being originally of intellectual form, appear afterwards in various forms, and with different natures; as the almighty intellect invests them with. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.29](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.29) pratyekaṃ kila tatrāsti brahmacinmātratātmani . sarvātmikā sā yatrāste yathāntarbhāti tattathā .. 29 > In each thing indeed there exists the mere consciousness of Brahman in the Self; / that \[consciousness\] is all-pervading, and wherever it abides, it shines internally in that very way. > — English (machine translation) (machine translation) > 29. \[Sanskrit available\] Hence everything here, is verily of an intellectual form, by their originating from the divine intellect; and as the intellect includes all things in itself, it is omniform and shows itself in any form it likes. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.30](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.30) anādimadhyāntamanantavīryaṃ kiṃcinna kiṃcicca sadapyasatyam . sthitaṃ yathā yatra tadātma tatra sarvātmabhūrbhūtatṛṇādijātau .. 30 > Beginningless, middleless, endless, of infinite power, / being something and yet nothing, existing yet unreal, / how and where it abides, there that Self / is the source of all being in the species of living beings, grass, and the rest. > — English (machine translation) (machine translation) > 30. \[Sanskrit available\] This very intellect is the omniscient and universal soul, without having its beginning, middle or end; it is omnipotent and something which is nothing, and an entity appearing as non-entity; It appears such as it remains anywhere, and shows itself as anything; it is the origin of all things and beings, and the source of all vegetables and grass. > — Vihari-Lala Mitra 1891, The Yoga-Vásishtha-Mahárámáyana of Válmiki ### [7.208.30\_1](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208.30_1) ityārṣe śrīvāsiṣṭhamahārāmāyaṇe vālmīkīye de0 mo0 ni0 u0 mahāpraśnamokṣaṇo nāmāṣṭottaradviśatatamaḥ sargaḥ .. 208 .. > Thus, in the holy Mahārāmāyaṇa of Vālmīki, in the Book on Extinction, in the teaching of Vasiṣṭha, ends the two hundred and eighth chapter, entitled 'Resolution of the Great Question.' > — English (machine translation) (machine translation) ## Translations (2) - [The Yoga-Vásishtha-Mahárámáyana of Válmiki](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha~en-mitra.7.208.p2) — Vihari-Lala Mitra 1891, English - [English (machine translation)](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha~en-mt.7.208.1) — English, machine translation ## Commentaries (1) - [Yogavāsiṣṭhatātparyaprakāśa](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha!gangadharendra-sarasvati.6.358.2) — Gaṅgādharendra Sarasvatī, Sanskrit ## Linked texts (1) - [Nyāyamañjarī](https://indike.org/pramana/in.darsana.nyaya.nyayamanjari.2.5.90) — Jayanta Bhaṭṭa, Sanskrit --- Source: [https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208](https://indike.org/pramana/in.lit.ramayana.upajivya.yogavasistha*vulgate.7.208) · Pramāṇa