Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-1, chapter-18

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीराम उवाच ।
आर्द्रान्त्रतन्त्रीगहनो विकारी परिपातवान् ।
देहः स्फुरति संसारे सोऽपि दुःखाय केवलम् ॥ १ ॥
śrīrāma uvāca ,
ārdrāntratantrīgahano vikārī paripātavān ,
dehaḥ sphurati saṃsāre so'pi duḥkhāya kevalam 1
1. śrīrāma uvāca ārdra-antra-tantrī-gahanaḥ vikārī
paripātavān dehaḥ sphurati saṃsāre saḥ api duḥkhāya kevalam
1. Śrī Rāma said: This body, which is intricate with moist intestines and sinews, prone to change and decay, merely exists in the cycle of transmigration (saṃsāra) and brings only suffering.
अज्ञोऽपि तज्ज्ञसदृशो वलितात्मचमत्कृतिः ।
युक्त्या भव्योऽप्यभव्योऽपि न जडो नापि चेतनः ॥ २ ॥
ajño'pi tajjñasadṛśo valitātmacamatkṛtiḥ ,
yuktyā bhavyo'pyabhavyo'pi na jaḍo nāpi cetanaḥ 2
2. ajñaḥ api tat-jña-sadṛśaḥ valita-ātma-camatkṛtiḥ yuktyā
bhavyaḥ api abhavyaḥ api na jaḍaḥ na api cetanaḥ
2. Even if ignorant, it appears like a knower, endowed with a sense of self-importance (ātman). Whether deemed worthy or unworthy through various means, it is neither inert nor conscious.
जडाजडदृशोर्मध्ये दोलायितदुराशयः ।
अविवेकी विमूढात्मा मोहमेव प्रयच्छति ॥ ३ ॥
jaḍājaḍadṛśormadhye dolāyitadurāśayaḥ ,
avivekī vimūḍhātmā mohameva prayacchati 3
3. jaḍa-ajaḍa-dṛśoḥ madhye dolāyita-durāśayaḥ
avivekī vimūḍha-ātma moham eva prayacchati
3. One whose confused intention (āśaya) oscillates between the perceptions of the inert and the conscious, who lacks discrimination, and whose self (ātman) is utterly bewildered, only brings about delusion.
स्तोकेनानन्दमायाति स्तोकेनायाति खेदिताम् ।
नास्ति देहसमः शोच्यो नीचो गुणबहिष्कृतः ॥ ४ ॥
stokenānandamāyāti stokenāyāti kheditām ,
nāsti dehasamaḥ śocyo nīco guṇabahiṣkṛtaḥ 4
4. stokena ānandam āyāti stokena āyāti kheditām na
asti deha-samaḥ śocyaḥ nīcaḥ guṇa-bahiṣkṛtaḥ
4. It finds joy in small things and experiences sorrow from small things. There is nothing as pitiable, contemptible, and devoid of merits as this body.
आगमापायिना नित्यं दन्तकेसरशालिना ।
विकासस्मितपुष्पेण प्रतिक्षणमलंकृतः ॥ ५ ॥
āgamāpāyinā nityaṃ dantakesaraśālinā ,
vikāsasmitapuṣpeṇa pratikṣaṇamalaṃkṛtaḥ 5
5. āgama-apāyinā nityam dantakesaraśālinā
vikāsasmita-puṣpeṇa pratikṣaṇam alaṅkṛtaḥ
5. This body-tree is constantly adorned at every moment by its transient teeth, which serve as stamens, and by the flower of a blooming smile.
भुजशाखो घनस्कन्धो द्विजस्तम्भशुभस्थितिः ।
लोचनालिविलाक्रान्तः शिरःपीठबृहत्फलः ॥ ६ ॥
bhujaśākho ghanaskandho dvijastambhaśubhasthitiḥ ,
locanālivilākrāntaḥ śiraḥpīṭhabṛhatphalaḥ 6
6. bhujaśākhaḥ ghana-skandhaḥ dvijastambha-śubhasthitiḥ
locanāli-vilā-ākrāntaḥ śiraḥpīṭha-bṛhatphalaḥ
6. It has arms as branches, dense shoulders as a trunk, teeth serving as beautifully positioned pillars, eyes overwhelmed by playful bees, and its head is a large, prominent fruit.
श्रवदन्तरसग्रस्तो हस्तपादसुपल्लवः ।
गुल्मवान्कार्यसंघातो विहङ्गमकृतास्पदः ॥ ७ ॥
śravadantarasagrasto hastapādasupallavaḥ ,
gulmavānkāryasaṃghāto vihaṅgamakṛtāspadaḥ 7
7. śravadantarasa-grastaḥ hastapāda-supallavaḥ
gulmavān kāryasaṅghātaḥ vihaṅgamākṛtāspadaḥ
7. It is overcome by constantly flowing inner sap, has hands and feet as tender shoots, is a thicket of activities, and serves as an abode for birds.
सच्छायो देहवृक्षोऽयं जीवपान्थगणास्पदः ।
कस्यात्मीयः कस्य पर आस्थानास्थे किलात्र के ॥ ८ ॥
sacchāyo dehavṛkṣo'yaṃ jīvapānthagaṇāspadaḥ ,
kasyātmīyaḥ kasya para āsthānāsthe kilātra ke 8
8. sat-chāyaḥ deha-vṛkṣaḥ ayam jīva-pāntha-gaṇa-āspadaḥ
kasya ātmīyaḥ kasya para āsthā-anāsthe kila atra ke
8. This body-tree, providing good shade, is an abode for multitudes of traveling souls (jīva). To whom does it truly belong (as one's own ātman)? To whom is it alien? What significance do attachment (āsthā) and non-attachment (anāsthā) hold here?
तात संतरणार्थेन गृहीतायां पुनःपुनः ।
नावि देहलतायां च कस्य स्यादात्मभावना ॥ ९ ॥
tāta saṃtaraṇārthena gṛhītāyāṃ punaḥpunaḥ ,
nāvi dehalatāyāṃ ca kasya syādātmabhāvanā 9
9. tāta saṃtaraṇa-arthena gṛhītāyām punaḥ punaḥ
nāvi deha-latāyām ca kasya syāt ātma-bhāvanā
9. O father, when this body, which is like a creeper, is repeatedly taken as a boat for the purpose of crossing over (the ocean of existence), how can anyone have a realization of the true Self (ātman)?
देहनाम्नि वने शून्ये बहुगर्तसमाकुले ।
तनूरुहासंख्यतरौ विश्वासं कोऽधिगच्छति ॥ १० ॥
dehanāmni vane śūnye bahugartasamākule ,
tanūruhāsaṃkhyatarau viśvāsaṃ ko'dhigacchati 10
10. deha-nāmni vane śūnye bahu-garta-samākule
tanū-ruha-asaṃkhya-tarau viśvāsam kaḥ adhigacchati
10. Who would place their trust in the desolate forest named 'body', which is full of many pitfalls and has countless trees of body hair?
मांसस्नाय्वस्थिवलिते शरीरपटहेऽदृढे ।
मार्जारवदहं तात तिष्ठाम्यत्र गतध्वनौ ॥ ११ ॥
māṃsasnāyvasthivalite śarīrapaṭahe'dṛḍhe ,
mārjāravadahaṃ tāta tiṣṭhāmyatra gatadhvanau 11
11. māṃsa-snāyu-asthi-valite śarīra-paṭahe adṛḍhe
mārjāra-vat aham tāta tiṣṭhāmi atra gata-dhvanau
11. O father, I remain here, like a cat, within this unstable drum of a body, which is covered with flesh, sinews, and bones, and has fallen silent.
संसारारण्यसंरूढो विलसच्चित्तमर्कटः ।
चिन्तामञ्जरिताकारो दीर्घदुःखघुणक्षतः ॥ १२ ॥
saṃsārāraṇyasaṃrūḍho vilasaccittamarkaṭaḥ ,
cintāmañjaritākāro dīrghaduḥkhaghuṇakṣataḥ 12
12. saṃsāra-araṇya-saṃrūḍhaḥ vilasat-citta-markaṭaḥ
cintā-mañjarita-ākāraḥ dīrgha-duḥkha-ghuṇa-kṣataḥ
12. This agitated mind, like a monkey, is deeply rooted in the forest of transmigration (saṃsāra). It takes on the appearance of blossoming sprouts of anxiety and is wounded by the worm of prolonged suffering.
तृष्णाभुजङ्गमीगेहं कोप काक कृतालयः ।
स्मितपुण्योद्गमः श्रीमाञ्छुभाशुभमहाफलः ॥ १३ ॥
tṛṣṇābhujaṅgamīgehaṃ kopa kāka kṛtālayaḥ ,
smitapuṇyodgamaḥ śrīmāñchubhāśubhamahāphalaḥ 13
13. tṛṣṇābhujaṅgamīgeham kopakākakṛtālayaḥ
smitapuṇyodgamaḥ śrīmān śubhāśubhamahāphalaḥ
13. It is a house for the serpent of craving (tṛṣṇā), a dwelling made by the crow of anger. It is the source of subtle merit, glorious, and bears great good and bad fruits.
सुस्कन्धोघलताजालो हस्तस्तबकसुन्दरः ।
पवनस्पन्दिताशेषस्वाङ्गावयवपल्लवः ॥ १४ ॥
suskandhoghalatājālo hastastabakasundaraḥ ,
pavanaspanditāśeṣasvāṅgāvayavapallavaḥ 14
14. suskandhoghalatājālaḥ hastastabakasundaraḥ
pavanaspanditāśeṣasvāṅgāvayavapallavaḥ
14. Having strong branches that are like a dense network of creepers, beautiful with hand-like clusters, and whose entire body's limb-like sprouts tremble in the wind.
सर्वेन्द्रियखगाधारः सुजानुस्तम्भ उन्नतः ।
सरसच्छायया युक्तः कामपान्थनिषेवितः ॥ १५ ॥
sarvendriyakhagādhāraḥ sujānustambha unnataḥ ,
sarasacchāyayā yuktaḥ kāmapānthaniṣevitaḥ 15
15. sarvendriyakhagādhāraḥ sujānustambhaḥ unnataḥ
sarasacchāyayā yuktaḥ kāmapānthaniṣevitaḥ
15. It is the support for all the birds of the senses, elevated, with strong knee-like pillars, endowed with delightful shade, and frequented by the wayfarers of desire (kāma).
मूर्धसंजनिताऽऽदीर्घशिरोरुहतृणावलिः ।
अहंकारगृध्रकृतकुलायः सुषिरोदरः ॥ १६ ॥
mūrdhasaṃjanitā''dīrghaśiroruhatṛṇāvaliḥ ,
ahaṃkāragṛdhrakṛtakulāyaḥ suṣirodaraḥ 16
16. mūrdhasaṃjanitā adīrghaśiroruhatṛṇāvaliḥ
ahaṅkāragṛdhrakṛtakulāyaḥ suṣirodaraḥ
16. It possesses a row of short, grass-like hair grown from the head, its nest is made by the vulture of ego (ahaṅkāra), and it has a hollow belly.
विच्छिन्नवासनाजालमूलत्वाद्दुर्लवाकृतिः ।
व्यायामविरसः कायप्लक्षोऽयं न सुखाय मे ॥ १७ ॥
vicchinnavāsanājālamūlatvāddurlavākṛtiḥ ,
vyāyāmavirasaḥ kāyaplakṣo'yaṃ na sukhāya me 17
17. vicchinnavāsanājālamūlatvāt durlavākṛtiḥ
vyāyāmavirasaḥ kāyaplakṣaḥ ayam na sukhāya me
17. This body, which is like a banyan tree, having its root in a fragmented network of latent impressions (vāsanā), whose true nature is difficult to grasp, and which is tiresome due to constant exertion, brings me no happiness.
कलेवरमहंकारगृहस्थस्य महागृहम् ।
लुठत्वभ्येतु वा स्थैर्यं किमनेन मुने मम ॥ १८ ॥
kalevaramahaṃkāragṛhasthasya mahāgṛham ,
luṭhatvabhyetu vā sthairyaṃ kimanena mune mama 18
18. kalevaram ahaṅkāragṛhasthasya mahāgṛham luṭhatu
abhyetu vā sthairyam kim anena mune mama
18. This body is a grand residence for the ego (ahaṅkāra), which acts like a householder. Let it perish, or let it achieve permanence; what is its use to me, O sage?
पङ्क्तिबद्धेन्द्रियपशुं वलत्तृष्णागृहाङ्गनम् ।
रागरञ्जितसर्वाङ्गं नेष्टं देहगृहं मम ॥ १९ ॥
paṅktibaddhendriyapaśuṃ valattṛṣṇāgṛhāṅganam ,
rāgarañjitasarvāṅgaṃ neṣṭaṃ dehagṛhaṃ mama 19
19. paṅktibaddhendriyapaśum valattṛṣṇāgṛhāṅganam
rāgarañjitasarvāṅgam na iṣṭam dehagṛham mama
19. This body-house, with its sense organs (indriya) like animals tethered in a line, whose courtyard is the surging craving (tṛṣṇā), and whose entire form is tinged with attachment (rāga), is not what I desire.
पृष्ठास्थिकाष्ठसंघट्टपरिसंकटकोटरम् ।
आन्त्ररज्जुभिराबद्धं नेष्टं देहगृहं मम ॥ २० ॥
pṛṣṭhāsthikāṣṭhasaṃghaṭṭaparisaṃkaṭakoṭaram ,
āntrarajjubhirābaddhaṃ neṣṭaṃ dehagṛhaṃ mama 20
20. pṛṣṭhāsthīkāṣṭhasaṅghaṭṭaparisaṅkaṭakoṭaram
āntrarajjubhiḥ ābaddham na iṣṭam dehagṛham mama
20. This body-house, whose hollow interior is extremely constricted by the grinding of its timber-like backbones, and which is bound together by ropes of intestines, is not what I desire.
प्रसृतस्नायुतन्त्रीकं रक्ताम्बुकृतकर्दमम् ।
जरामङ्कोलधवलं नेष्टं देहगृहं मम ॥ २१ ॥
prasṛtasnāyutantrīkaṃ raktāmbukṛtakardamam ,
jarāmaṅkoladhavalaṃ neṣṭaṃ dehagṛhaṃ mama 21
21. prasṛtasnāyutantrīkam raktāmbukṛtakardamam
jarāmaṅkoladhavalam na iṣṭam dehagṛham mama
21. I do not desire this body-house of mine, which has sinews stretched out like strings, is made muddy by blood and water, and is pale white like decaying maṅkola fruit due to old age.
चित्तभृत्यकृतानन्तचेष्टावष्टब्धसंस्थिति ।
मिथ्यामोहमहास्थूणं नेष्टं देहगृहं मम ॥ २२ ॥
cittabhṛtyakṛtānantaceṣṭāvaṣṭabdhasaṃsthiti ,
mithyāmohamahāsthūṇaṃ neṣṭaṃ dehagṛhaṃ mama 22
22. cittabhṛtyakṛtānantaceṣṭāvaṣṭabdhasaṃsthiti
mithyāmohamahāsthūṇam na iṣṭam dehagṛham mama
22. I do not desire this body-house of mine, whose stability is supported by the endless activities performed by the mind acting as a servant, and whose great pillar is false delusion.
दुःखार्भककृताक्रन्दं सुखशय्यामनोरमम् ।
दुरीहादग्धदासीकं नेष्टं देहगृहं मम ॥ २३ ॥
duḥkhārbhakakṛtākrandaṃ sukhaśayyāmanoramam ,
durīhādagdhadāsīkaṃ neṣṭaṃ dehagṛhaṃ mama 23
23. duḥkhārbhakakṛtākrandam sukhaśayyāmanoramam
durīhādagdhadāsīkam na iṣṭam dehagṛham mama
23. I do not desire this body-house of mine, which has lamentation caused by the child of suffering (duḥkha), whose bed of pleasure is unattractive, and whose female servants are consumed by evil desires.
मलाढ्यविषयव्यूहभाण्डोपस्करसंकटम् ।
अज्ञानक्षारवलितं नेष्टं देहगृहं मम ॥ २४ ॥
malāḍhyaviṣayavyūhabhāṇḍopaskarasaṃkaṭam ,
ajñānakṣāravalitaṃ neṣṭaṃ dehagṛhaṃ mama 24
24. malāḍhyaviṣayavyūhabhāṇḍopaskarasaṅkaṭam
ajñānakṣāravilitam na iṣṭam dehagṛham mama
24. I do not desire this body-house of mine, which is crowded with a collection of sense objects (viṣaya), goods, and household articles, all rich in impurities, and which is enveloped by the corrosive alkali of ignorance (ajñāna).
गुल्फगुग्गुलुविश्रान्तजानूर्ध्वस्तम्भमस्तकम् ।
दीघदोर्दारुसुदृढं नेष्टं देहगृहं मम ॥ २५ ॥
gulphagugguluviśrāntajānūrdhvastambhamastakam ,
dīghadordārusudṛḍhaṃ neṣṭaṃ dehagṛhaṃ mama 25
25. gulphagugguluviśrāntajānūrdhvastambhamastakam
dīrghador-dārusudṛḍham na iṣṭam deha-gṛham mama
25. This body-house, with its knees resting on guggulu-like ankle-joints, its upper pillars (torso and thighs) and head, and its long arms like firm timber, is not desired by me.
प्रकटाक्षगवाक्षान्तः क्रीडत्प्रज्ञागृहाङ्गनम् ।
चिन्तादुहितृकं ब्रह्मन्नेष्टं देहगृहं मम ॥ २६ ॥
prakaṭākṣagavākṣāntaḥ krīḍatprajñāgṛhāṅganam ,
cintāduhitṛkaṃ brahmanneṣṭaṃ dehagṛhaṃ mama 26
26. prakatākṣagavākṣāntaḥ krīḍatprajñāgṛhāṅganam
cintāduhītṛkam brahman na iṣṭam deha-gṛham mama
26. O Brahmin, this body-house, with its manifest eyes serving as windows within which wisdom (prajñā) plays in the inner courtyard, and which has worry as its offspring, is not desired by me.
मूर्धजाच्छादनच्छन्नकर्णश्रीचन्द्रशालिकम् ।
आदीर्घाङ्गुलिनिर्व्यूहं नेष्टं देहगृहं मम ॥ २७ ॥
mūrdhajācchādanacchannakarṇaśrīcandraśālikam ,
ādīrghāṅgulinirvyūhaṃ neṣṭaṃ dehagṛhaṃ mama 27
27. mūrdhajācchādanacchannakarṇaśrīcandraśālikam
ādīrghāṅgulinirvyūham na iṣṭam deha-gṛham mama
27. This body-house, with its ears like elegant moon-chambers hidden by a covering of hair, and its long fingers extending like projections (or balconies), is not desired by me.
सर्वाङ्गकुड्यसंघातघनरोमयवाङ्कुरम् ।
संशून्यपेटविवरं नेष्टं देहगृहं मम ॥ २८ ॥
sarvāṅgakuḍyasaṃghātaghanaromayavāṅkuram ,
saṃśūnyapeṭavivaraṃ neṣṭaṃ dehagṛhaṃ mama 28
28. sarvāṅgakuḍyasaṃghātaghanaromayavāṅkuram
saṃśūnyapeṭavivaram na iṣṭam deha-gṛham mama
28. This body-house, whose walls (formed by a dense mass of all its limbs) are covered with thick hairs like barley sprouts, and whose inner cavity (abdomen/interior) is utterly empty, is not desired by me.
नखोर्णनाभिनिलयं सरमारणितान्तरम् ।
भाङ्कारकारिपवनं नेष्टं देहगृहं मम ॥ २९ ॥
nakhorṇanābhinilayaṃ saramāraṇitāntaram ,
bhāṅkārakāripavanaṃ neṣṭaṃ dehagṛhaṃ mama 29
29. nakhorṇanābhinilayam saramāraṇitāntaram
bhāṅkārakāripavanam na iṣṭam dehagrham mama
29. This body-house of mine is undesirable: it is a dwelling for spiders in its nails, its interior filled with dog-like sounds, and its winds produce humming noises.
प्रवेशनिर्गमव्यग्रवातवेगमनारतम् ।
वितताक्षगवाक्षं तन्नेष्टं देहगृहं मम ॥ ३० ॥
praveśanirgamavyagravātavegamanāratam ,
vitatākṣagavākṣaṃ tanneṣṭaṃ dehagṛhaṃ mama 30
30. praveśanirgamavyagravātavegamanāratam
vitatākṣagavākṣam tat na iṣṭam dehagrham mama
30. That body-house of mine is undesirable: it is incessantly disturbed by the swift currents of breath entering and exiting, and possesses widely open windows for eyes.
जिह्वामर्कटिकाक्रान्तवदनद्वारभीषणम् ।
दृष्टदन्तास्थिशकलं नेष्टं देहगृह मम ॥ ३१ ॥
jihvāmarkaṭikākrāntavadanadvārabhīṣaṇam ,
dṛṣṭadantāsthiśakalaṃ neṣṭaṃ dehagṛha mama 31
31. jihvāmārkaṭikākrāntavadanadvārabhīṣaṇam
dṛṣṭadantāsthiśakalam na iṣṭam dehagrham mama
31. This body-house of mine is undesirable: it is made dreadful by a mouth-door beset by a monkey-like tongue, and its visible teeth are like bone fragments.
त्वक्सुधालेपमसृणं यन्त्रसंचारचञ्चलम् ।
मनः सदाखुनोत्खातं नेष्टं देहगृहं मम ॥ ३२ ॥
tvaksudhālepamasṛṇaṃ yantrasaṃcāracañcalam ,
manaḥ sadākhunotkhātaṃ neṣṭaṃ dehagṛhaṃ mama 32
32. tvaksudhālepamasṛṇam yantrasañcāracañcalam manaḥ
sadā ākhunā utkhātam na iṣṭam dehagrham mama
32. This body-house of mine is undesirable: it has a smooth coating of skin (tvak) like plaster, is restless with movements like a machine, and its mind (manas) is constantly gnawed away by rats.
स्मितदीपप्रभोद्भासि क्षणमानन्दसुन्दरम् ।
क्षणं व्याप्तं तमःपूरैर्नेष्टं देहगृहं मम ॥ ३३ ॥
smitadīpaprabhodbhāsi kṣaṇamānandasundaram ,
kṣaṇaṃ vyāptaṃ tamaḥpūrairneṣṭaṃ dehagṛhaṃ mama 33
33. smita-dīpa-prabhā-udbhāsi kṣaṇam ānanda-sundaram
kṣaṇam vyāptam tamaḥ-pūraiḥ na iṣṭam deha-gṛham mama
33. This body-house of mine, which for a moment shines radiantly with a lamp-like smile and is beautiful with bliss, but the next moment is enveloped by floods of darkness (tamas), is not desired by me.
समस्तरोगायतनं वलीपलितपत्तनम् ।
सर्वाधिसारगहनं नेष्टं देहगृहं मम ॥ ३४ ॥
samastarogāyatanaṃ valīpalitapattanam ,
sarvādhisāragahanaṃ neṣṭaṃ dehagṛhaṃ mama 34
34. samasta-roga-āyatanam valī-palita-pattanam
sarva-adhi-sāra-gahanam na iṣṭam deha-gṛham mama
34. This body-house of mine, which serves as an abode for all diseases, a city for wrinkles and graying hair, and a deep thicket of all mental afflictions (adhi) and decay, is not desired by me.
अक्षर्क्षक्षोभविषमा शून्या निःसारकोटरा ।
तमोगहनदिक्कुञ्जा नेष्टा देहाटवी मम ॥ ३५ ॥
akṣarkṣakṣobhaviṣamā śūnyā niḥsārakoṭarā ,
tamogahanadikkuñjā neṣṭā dehāṭavī mama 35
35. akṣa-ṛkṣa-kṣobha-viṣamā śūnyā niḥ-sāra-koṭarā
tamas-gahana-dik-kuñjā na iṣṭā deha-aṭavī mama
35. This body-forest of mine, which is uneven and difficult due to the agitation of the senses (akṣa) and celestial influences (ṛkṣa), desolate, having hollows devoid of any essence, and possessing dense thickets of darkness (tamas) in its various directions, is not desired by me.
देहालयं धारयितुं न शक्नोमि मुनीश्वर ।
पङ्कमग्नं समुद्धर्तुं गजमल्पबलो यथा ॥ ३६ ॥
dehālayaṃ dhārayituṃ na śaknomi munīśvara ,
paṅkamagnaṃ samuddhartuṃ gajamalpabalo yathā 36
36. deha-ālayam dhārayitum na śaknomi muni-īśvara
paṅka-magnam sam-ud-dhartum gajam alpa-balaḥ yathā
36. O lord of sages (munīśvara), I am unable to sustain this body-temple, just as a person of little strength cannot pull out an elephant that is submerged in mud.
किं श्रिया किं च राज्येन किं कायेन किमीहितैः ।
दिनैः कतिपयैरेव कालः सर्वं निकृन्तति ॥ ३७ ॥
kiṃ śriyā kiṃ ca rājyena kiṃ kāyena kimīhitaiḥ ,
dinaiḥ katipayaireva kālaḥ sarvaṃ nikṛntati 37
37. kim śriyā kim ca rājyena kim kāyena kim īhitaiḥ
dinaiḥ katipayaiḥ eva kālaḥ sarvam nikṛntati
37. What is the point of wealth, or a kingdom, or this body, or all efforts? In just a few days, time destroys everything.
रक्तमांसमयस्यास्य सबाह्याभ्यन्तरं मुने ।
नाशैकधर्मिणो ब्रूहि कैव कायस्य रम्यता ॥ ३८ ॥
raktamāṃsamayasyāsya sabāhyābhyantaraṃ mune ,
nāśaikadharmiṇo brūhi kaiva kāyasya ramyatā 38
38. raktamāṃsamayasya asya sabāhyābhyantaram mune
nāśaikadharmiṇaḥ brūhi kā eva kāyasya ramyatā
38. O sage, tell me, what indeed is the allure of this body, which is composed of blood and flesh, both externally and internally, and whose sole intrinsic nature (dharma) is decay?
मरणावसरे काया जीवं नानुसरन्ति ये ।
तेषु तात कृतघ्नेषु कैवास्था वद धीमताम् ॥ ३९ ॥
maraṇāvasare kāyā jīvaṃ nānusaranti ye ,
teṣu tāta kṛtaghneṣu kaivāsthā vada dhīmatām 39
39. maraṇāvasare kāyāḥ jīvam na anusaranti ye teṣu
tāta kṛtaghneṣu kā eva āsthā vada dhīmatām
39. My dear (tāta), tell me, what confidence can the wise place in these ungrateful bodies, which do not accompany the living being (jīva) at the time of death?
मत्तेभकर्णाग्रचलः कायो लम्बाम्बुभङ्गुरः ।
न संत्यजति मां यावत्तावदेनं त्यजाम्यहम् ॥ ४० ॥
mattebhakarṇāgracalaḥ kāyo lambāmbubhaṅguraḥ ,
na saṃtyajati māṃ yāvattāvadenaṃ tyajāmyaham 40
40. mattebhakarṇāgracalaḥ kāyaḥ lambāmbubhaṅguraḥ
na saṃtyajati mām yāvat tāvat enam tyajāmi aham
40. The body is as unsteady as the tip of an intoxicated elephant's ear and as fragile as falling water. As long as it does not abandon me, so long I shall abandon it.
पवनस्पन्दतरलः पेलवः कायपल्लवः ।
जर्जरस्तनुवृत्तश्च नेष्टो मे कटुनीरसः ॥ ४१ ॥
pavanaspandataralaḥ pelavaḥ kāyapallavaḥ ,
jarjarastanuvṛttaśca neṣṭo me kaṭunīrasaḥ 41
41. pavanaspataralaḥ pelavaḥ kāyapallavaḥ jarjaraḥ
tanuvṛttaḥ ca na iṣṭaḥ me kaṭunīrasaḥ
41. This body (kāya), which is unsteady, trembling with every breath, and delicate like a tender shoot, eventually becomes worn out, its constitution (dharma) frail, and its nature (dharma) bitter and devoid of flavor. I do not desire it.
भुक्त्वा पीत्वा चिरं कालं बालपल्लवपेलवाम् ।
तनुतामेत्य यत्नेन विनाशमनुधावति ॥ ४२ ॥
bhuktvā pītvā ciraṃ kālaṃ bālapallavapelavām ,
tanutāmetya yatnena vināśamanudhāvati 42
42. bhuktvā pītvā ciram kālam bālapallavapelavām
tanutām etya yatnena vināśam anudhāvati
42. After experiencing enjoyment and sustenance for a long time, the body, once delicate like a young sprout, then, through its intrinsic nature (dharma), attains a state of frailty and rushes towards its destruction.
तान्येव सुखदुःखानि भावाभावमयान्यसौ ।
भूयोऽप्यनुभवन्कायः प्राकृतो हि न लज्जते ॥ ४३ ॥
tānyeva sukhaduḥkhāni bhāvābhāvamayānyasau ,
bhūyo'pyanubhavankāyaḥ prākṛto hi na lajjate 43
43. tāni eva sukhaduḥkhāni bhāva abhāva mayāni asau
bhūyas api anubhavan kāyaḥ prākṛtaḥ hi na lajjate
43. This material body (kāya), which is characterized by appearance and disappearance, repeatedly experiences the very same joys and sorrows, yet it is indeed not ashamed.
सुचिरं प्रभुतां कृत्वा संसेव्य विभवश्रियम् ।
नोच्छ्रायमेति न स्थैर्यं कायः किमिति पाल्यते ॥ ४४ ॥
suciraṃ prabhutāṃ kṛtvā saṃsevya vibhavaśriyam ,
nocchrāyameti na sthairyaṃ kāyaḥ kimiti pālyate 44
44. suciram prabhūtām kṛtvā samsevya vibhava śriyam na
ucchrāyam eti na sthairyam kāyaḥ kim iti pālyate
44. Even after exercising supremacy (prabhūtā) for a very long time and enjoying the splendor of prosperity, the body (kāya) neither achieves lasting growth nor stability. For what reason, then, is it maintained?
जराकाले जरामेति मृत्युकाले तथा मृतिम् ।
सम एवाविशेषज्ञः कायो भोगिदरिद्रयोः ॥ ४५ ॥
jarākāle jarāmeti mṛtyukāle tathā mṛtim ,
sama evāviśeṣajñaḥ kāyo bhogidaridrayoḥ 45
45. jarākāle jarām eti mṛtyukāle tathā mṛtim
samaḥ eva aviśeṣajñaḥ kāyaḥ bhogidaridrayoḥ
45. In old age, the body experiences old age, and at the time of death, it experiences death. This body, which makes no distinction, is indeed the same for both the wealthy (bhogin) and the poor.
संसाराम्भोधिजठरे तृष्णाकुहरकान्तरे ।
सुप्तस्तिष्ठति मुक्तेहो मूकोऽयं कायकच्छपः ॥ ४६ ॥
saṃsārāmbhodhijaṭhare tṛṣṇākuharakāntare ,
suptastiṣṭhati mukteho mūko'yaṃ kāyakacchapaḥ 46
46. saṃsārāmbhodijaṭhare tṛṣṇākuharakāntare suptaḥ
tiṣṭhati muktehaḥ mūkaḥ ayam kāyakacchapaḥ
46. Within the belly of the ocean of transmigratory existence (saṃsāra), in the cavernous interior of desire (tṛṣṇā), this body-tortoise, silent and having abandoned its efforts, lies dormant.
दहनैकार्थयोग्यानि कायकाष्ठानि भूरिशः ।
संसाराब्धाविहोह्यन्ते कंचित्तेषु नरं विदुः ॥ ४७ ॥
dahanaikārthayogyāni kāyakāṣṭhāni bhūriśaḥ ,
saṃsārābdhāvihohyante kaṃcitteṣu naraṃ viduḥ 47
47. dahanāikārthayogyāni kāyakāṣṭhāni bhūriśaḥ
saṃsārābdhau iha ūhyante kaṃcit teṣu naram viduḥ
47. Here, in the ocean of transmigratory existence (saṃsāra), many bodies like logs, fit only for burning, are swept along. Among these, people recognize only a rare individual as a human being.
दीर्घदौरात्म्यवलया निपातफलपातया ।
न देहलतया कार्यं किंचिदस्ति विवेकिनः ॥ ४८ ॥
dīrghadaurātmyavalayā nipātaphalapātayā ,
na dehalatayā kāryaṃ kiṃcidasti vivekinaḥ 48
48. dīrghadaurātmyavalayā nipātaphalapātayā na
dehalatayā kāryam kiṃcit asti vivekinaḥ
48. For a discerning person (vivekin), there is no purpose (kārya) whatsoever to be achieved from the body-creeper, which is encircled by prolonged wickedness (daurātmya) and whose fruits are merely its own downfall and ruin.
मज्जन्कर्दमकोशेषु झटित्येव जरां गतः ।
न ज्ञायते यात्यचिरात्कः कथं देहदर्दुरः ॥ ४९ ॥
majjankardamakośeṣu jhaṭityeva jarāṃ gataḥ ,
na jñāyate yātyacirātkaḥ kathaṃ dehadarduraḥ 49
49. majjan kardamakoṣeṣu jhaṭiti eva jarām gataḥ
na jñāyate yāti acirāt kaḥ kathaṃ dehadarduraḥ
49. This body, likened to a frog sinking into the mire of existence, swiftly reaches decay (jarā). It is not known who departs, or how this body-frog passes away so quickly.
निःसारसकलारम्भाः कायाश्चपलवायवः ।
रजोमार्गेण गच्छन्तो दृश्यन्ते नेह केनचित् ॥ ५० ॥
niḥsārasakalārambhāḥ kāyāścapalavāyavaḥ ,
rajomārgeṇa gacchanto dṛśyante neha kenacit 50
50. niḥsārasakalārambhāḥ kāyāḥ capalavāyavaḥ
rajaḥmārgeṇa gacchantaḥ dṛśyante na iha kenacit
50. These bodies, whose every undertaking is devoid of substance and which are as fickle as the wind, are not seen by anyone here as they pass along the path of dust.
वायोर्दीपस्य मनसो गच्छतो ज्ञायते गतिः ।
आगच्छतश्च भगवञ्छरीरस्य कदाचन ॥ ५१ ॥
vāyordīpasya manaso gacchato jñāyate gatiḥ ,
āgacchataśca bhagavañcharīrasya kadācana 51
51. vāyoḥ dīpasya manasaḥ gacchataḥ jñāyate gatiḥ
āgacchataḥ ca bhagavan śarīrasya kadācana
51. The motion (gati) of the moving wind, of a lamp, and of the mind is known. But, O Lord (bhagavan), the motion (gati) of the body as it comes into being is never known.
बद्धास्था ये शरीरेषु बद्धास्था ये जगत्स्थितौ ।
तान्मोहमदिरोन्मत्तान्धिग्धिगस्तु पुनःपुनः ॥ ५२ ॥
baddhāsthā ye śarīreṣu baddhāsthā ye jagatsthitau ,
tānmohamadironmattāndhigdhigastu punaḥpunaḥ 52
52. baddhāsthāḥ ye śarīreṣu baddhāsthāḥ ye jagatsthitau
tān mohamadironmattān dhik dhik astu punaḥ punaḥ
52. Woe, woe, again and again, to those whose hopes are bound (baddhāsthā) to bodies, and to those whose hopes are bound (baddhāsthā) to worldly existence, for they are intoxicated (unmatta) by the wine of delusion (moha).
नाहं देहस्य नो देहो मम नायमहं तथा ।
इति विश्रान्तचित्ता ये ते मुने पुरुषोत्तमाः ॥ ५३ ॥
nāhaṃ dehasya no deho mama nāyamahaṃ tathā ,
iti viśrāntacittā ye te mune puruṣottamāḥ 53
53. na aham dehasya na u dehaḥ mama na ayam aham
tathā iti viśrāntacittāḥ ye te mune puruṣottamāḥ
53. O sage, those whose minds are completely at peace, realizing, 'I do not belong to the body, nor does the body belong to me, nor am I this (body),' are indeed the supreme individuals (puruṣottamas).
मानावमानबहुला बहुलाभमनोरमाः ।
शरीरमात्रबद्धास्थं घ्नन्ति दोषदृशो नरम् ॥ ५४ ॥
mānāvamānabahulā bahulābhamanoramāḥ ,
śarīramātrabaddhāsthaṃ ghnanti doṣadṛśo naram 54
54. māna-avamāna-bahulāḥ bahu-lābha-manoramāḥ
śarīra-mātra-baddha-āstham ghnanti doṣadṛśaḥ naram
54. The many worldly influences, full of honor and dishonor, and those captivating with abundant gains - these inherently flawed (doṣadṛśaḥ) things - kill the person whose attachment is solely bound to the body.
शरीरश्वभ्रशायिन्या पिशाच्या पेशलाङ्गया ।
अहंकारचमत्कृत्या छलेन छलिता वयम् ॥ ५५ ॥
śarīraśvabhraśāyinyā piśācyā peśalāṅgayā ,
ahaṃkāracamatkṛtyā chalena chalitā vayam 55
55. śarīra-śvabhra-śāyinyā piśācyā peśala-aṅgayā
ahaṅkāra-camatkṛtyā chalena chalitāḥ vayam
55. We have been deceived by a she-demon (piśācī) with alluring limbs, who dwells in the pit of the body, through the astonishing display of ego (ahaṅkāra) and by means of trickery.
प्रज्ञा वराका सर्वैव कायबद्धास्थयानया ।
मिथ्याज्ञानकुराक्षस्या छलिता कष्टमेकिका ॥ ५६ ॥
prajñā varākā sarvaiva kāyabaddhāsthayānayā ,
mithyājñānakurākṣasyā chalitā kaṣṭamekikā 56
56. prajñā varākā sarvā eva kāya-baddha-āsthayā anayā
mithyā-jñāna-ku-rākṣasyā chalitā kaṣṭam ekikā
56. Alas! Our entire poor intelligence (prajñā) has been deceived, all alone, by this wicked she-demon (rākṣasī) of false knowledge, whose attachment is solely bound to the body.
न किंचिदपि दृश्येऽस्मिन्सत्यं तेन हतात्मना ।
चित्रं दग्धशरीरेण जनता विप्रलभ्यते ॥ ५७ ॥
na kiṃcidapi dṛśye'sminsatyaṃ tena hatātmanā ,
citraṃ dagdhaśarīreṇa janatā vipralabhyate 57
57. na kiṃcit api dṛśye asmin satyam tena hata-ātmanā
citram dagdha-śarīreṇa janatā vipralabhyate
57. Truly, for one whose true self (ātman) is deluded, nothing at all in this visible reality is real. It is strange that people are deceived by the perishable body.
दिनैः कतिपयैरेव निर्झराम्बुकणो यथा ।
पतत्ययमयत्नेन जरठः कायपल्लवः ॥ ५८ ॥
dinaiḥ katipayaireva nirjharāmbukaṇo yathā ,
patatyayamayatnena jaraṭhaḥ kāyapallavaḥ 58
58. dinaiḥ katipayaiḥ eva nirjhara-ambu-kaṇaḥ yathā
patati ayam ayatnena jaraṭhaḥ kāya-pallavaḥ
58. Just as a single drop of waterfall water (nirjhara-ambukaṇa) falls away in merely a few days, so this aging, fragile body (kāya-pallava) perishes effortlessly.
कायोऽयमचिरापायो बुद्बुदोऽम्बुनिधाविव ।
व्यर्थं कार्यपरावर्ते परिस्फुरति निष्फलः ॥ ५९ ॥
kāyo'yamacirāpāyo budbudo'mbunidhāviva ,
vyarthaṃ kāryaparāvarte parisphurati niṣphalaḥ 59
59. kāyaḥ ayam acira-apāyaḥ budbudaḥ ambunidhau iva
vyartham kārya-parāvarte parisphurati niṣphalaḥ
59. This body (kāya) is destined for swift decay, like a bubble in the ocean. It fruitlessly and vainly struggles in the cycle of actions (karma).
मिथ्याज्ञानविकारेऽस्मिन्स्वप्नसंभ्रमपत्तने ।
काये स्फुटतरापाये क्षणमास्था न मे द्विज ॥ ६० ॥
mithyājñānavikāre'sminsvapnasaṃbhramapattane ,
kāye sphuṭatarāpāye kṣaṇamāsthā na me dvija 60
60. mithyā-jñāna-vikāre asmin svapna-saṃbhrama-pattane
kāye sphuṭa-tara-apāye kṣaṇam āsthā na me dvija
60. O twice-born, in this illusion-born distortion (mithyā-jñāna-vikāra), this city of dream-like confusion (svapna-saṃbhrama-pattana), and with this body (kāya) so clearly prone to utter destruction, I have no lasting attachment (āsthā) even for a moment.
तडित्सु शरदभ्रेषु गन्धर्वनगरेषु च ।
स्थैर्यं येन विनिर्णीतं स विश्वसितु विग्रहे ॥ ६१ ॥
taḍitsu śaradabhreṣu gandharvanagareṣu ca ,
sthairyaṃ yena vinirṇītaṃ sa viśvasitu vigrahe 61
61. tadiṭsu śaradabhreṣu gandharvanagareṣu ca
sthairyam yena vinirṇītam sa viśvasitu vigrahe
61. yena tadiṭsu śaradabhreṣu gandharvanagareṣu ca sthairyam vinirṇītam,
sa vigrahe viśvasitu.
61. He by whom stability is ascertained in lightning flashes, in autumn clouds, and in illusory cities (gandharvanagara), let him trust in the physical body.
सततभङ्गुरकार्यपरम्परा विजयिजातजयं हठवृत्तिषु ।
प्रबलदोषमिदं तु कलेवरं तृणमिवाहमपोह्य सुखं स्थितः ॥ ६२ ॥
satatabhaṅgurakāryaparamparā vijayijātajayaṃ haṭhavṛttiṣu ,
prabaladoṣamidaṃ tu kalevaraṃ tṛṇamivāhamapohya sukhaṃ sthitaḥ 62
62. satatabhaṅgurakāryaparamparā
vijayijātajayam haṭhavṛttiṣu
prabaladoṣam idam tu kalevaram tṛṇam
iva aham apohya sukham sthitaḥ
62. satatabhaṅgurakāryaparamparā vijayijātajayam haṭhavṛttiṣu,
tu aham idam prabaladoṣam kalevaram tṛṇam iva apohya sukham sthitaḥ.
62. There is a continuous succession of perishable actions, achieving triumphant victory through forceful endeavors. But as for me, I have cast off this body, which is fraught with grave defects, like a blade of grass, and I remain in happiness.

Links to all chapters:

vairāgya prakaraṇa (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 (current chapter) 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)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 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