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-27

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 ।
अन्यच्च ताताऽतितरामरम्ये मनोरमे चेह जगत्स्वरूपे ।
न किंचिदायाति तदर्थजातं येनातिविश्रान्तिमुपैति चेतः ॥ १ ॥
śrīrāma uvāca ,
anyacca tātā'titarāmaramye manorame ceha jagatsvarūpe ,
na kiṃcidāyāti tadarthajātaṃ yenātiviśrāntimupaiti cetaḥ 1
1. śrīrāma uvāca | anyat ca tāta atitarām
aramye manorame ca iha jagatsvarūpe
| na kiñcit āyāti tadarthajātam
yena ativiśrāntim upaiti cetaḥ
1. śrīrāma uvāca tāta,
anyat ca: iha atitarām aramye ca manorame jagatsvarūpe,
yena cetaḥ ativiśrāntim upaiti,
tat kiñcit tadarthajātam na āyāti
1. Śrī Rāma said: "And furthermore, O Father, in this world (jagat), whose nature (svarūpa) is at once exceedingly unpleasant and yet captivating, nothing truly purposeful arises that could bring the mind ultimate peace."
बाल्ये गते कल्पितकेलिलोले मनोमृगे दारदरीषु जीर्णे ।
शरीरके जर्जरतां प्रयाते विदूयते केवलमेव लोकः ॥ २ ॥
bālye gate kalpitakelilole manomṛge dāradarīṣu jīrṇe ,
śarīrake jarjaratāṃ prayāte vidūyate kevalameva lokaḥ 2
2. bālye gate kalpitakelilole manaḥmṛge dāradarīṣu jīrṇe
śarīrake jarjaratām prayāte vidūyate kevalam eva lokaḥ
2. lokaḥ kevalam eva vidūyate bālye kalpitakelilole gate
manaḥmṛge dāradarīṣu jīrṇe śarīrake jarjaratām prayāte
2. When childhood, with its restless, imagined games, has passed; when the mind, like a deer, has grown old within the confines of domestic life; and when the body has fallen into decrepitude, people simply lament.
जरातुषाराभिहतां शरीरसरोजिनीं दूरतरे विमुच्य ।
क्षणाद्गते जीवितचञ्चरीके जनस्य संसारसरोऽवशुष्कम् ॥ ३ ॥
jarātuṣārābhihatāṃ śarīrasarojinīṃ dūratare vimucya ,
kṣaṇādgate jīvitacañcarīke janasya saṃsārasaro'vaśuṣkam 3
3. jarātuṣārābhihatām śarīrasarojinīm dūratare vimucya kṣaṇāt
gate jīvitacañcarīke janasya saṃsārasaras avasuṣkam
3. jarātuṣārābhihatām śarīrasarojinīm dūratare vimucya
jīvitacañcarīke kṣaṇāt gate janasya saṃsārasaras avasuṣkam
3. After one has completely abandoned the body, which is like a lotus-pond struck by the hoarfrost of old age, and when life, like a bee, has departed in an instant, then for that person, the lake of repeated worldly existence (saṃsāra) dries up.
यदा यदा पाकमुपैति नूनं तदा तदेयं रतिमातनोति ।
जराभराऽनल्पनवप्रसूना विजर्जरा कायलता नराणाम् ॥ ४ ॥
yadā yadā pākamupaiti nūnaṃ tadā tadeyaṃ ratimātanoti ,
jarābharā'nalpanavaprasūnā vijarjarā kāyalatā narāṇām 4
4. yadā yadā pākam upaiti nūnam tadā tadā iyam ratim ātanoti
jarābharaanlapana-vaprasūnā vijarjarā kāyalatā narāṇām
4. narāṇām vijarjarā jarābharaanlapana-vaprasūnā iyam kāyalatā
yadā yadā nūnam pākam upaiti tadā tadā ratim ātanoti
4. Whenever this body-creeper of people, which is decrepit and bears abundant new blossoms (symptoms) from the burden of old age, certainly reaches its full maturation, then it (the body) surely prolongs attachment (rati).
तृष्णानदी सारतरप्रवाहग्रस्ताखिलानन्तपदार्थजाता ।
तटस्थसंतोषसुवृक्षमूलनिकाषदक्षा वहतीह लोके ॥ ५ ॥
tṛṣṇānadī sāratarapravāhagrastākhilānantapadārthajātā ,
taṭasthasaṃtoṣasuvṛkṣamūlanikāṣadakṣā vahatīha loke 5
5. tṛṣṇānadī sāratarapravāhagrastākhilānantapadārthajātā
taṭasthasaṃtoṣasuvṛkṣamūlanikāṣadakṣā vahati iha loke
5. iha loke tṛṣṇānadī sāratarapravāhagrastākhilānantapadārthajātā
taṭasthasaṃtoṣasuvṛkṣamūlanikāṣadakṣā vahati
5. Here in the world, the river of desire (tṛṣṇā) flows, whose entire infinite array of created things is swallowed by its powerful current, and which is adept at eroding the roots of the good tree of contentment (saṃtoṣa) that stands on its banks.
शारीरनौश्चर्मनिबन्धबद्धा भवाम्बुधावालुलिता भ्रमन्ती ।
प्रलोड्यते पञ्चभिरिन्द्रियाख्यैरधोभवन्ती मकरैरधीरा ॥ ६ ॥
śārīranauścarmanibandhabaddhā bhavāmbudhāvālulitā bhramantī ,
praloḍyate pañcabhirindriyākhyairadhobhavantī makarairadhīrā 6
6. śārīranauḥ carmanibandhabaddhā
bhavāmbudhau ālulitā bhramantī
praloḍyate pañcabhiḥ indriyākhyaiḥ
adhobhavantī makaraiḥ adhīrā
6. śārīranauḥ carmanibandhabaddhā
bhavāmbudhau ālulitā bhramantī
pañcabhiḥ indriyākhyaiḥ makaraiḥ
adhīrā adhobhavantī praloḍyate
6. The boat of the body, bound by its fleshy ties, is tossed about and wanders in the ocean of worldly existence (saṃsāra). It is violently churned and pulled down by the five senses, which act like impatient sea-monsters, causing it to become unsteady.
तृष्णालताकाननचारिणोऽमी शाखाशतं काममहीरुहेषु ।
परिभ्रमन्तः क्षपयन्ति कालं मनोमृगा नो फलमाप्नुवन्ति ॥ ७ ॥
tṛṣṇālatākānanacāriṇo'mī śākhāśataṃ kāmamahīruheṣu ,
paribhramantaḥ kṣapayanti kālaṃ manomṛgā no phalamāpnuvanti 7
7. tṛṣṇālatākānanacāriṇaḥ amī śākhāśataṃ kāmamahīruheṣu
paribhramantaḥ kṣapayanti kālaṃ manomṛgāḥ no phalaṃ āpnuvanti
7. amī manomṛgāḥ tṛṣṇālatākānanacāriṇaḥ kāmamahīruheṣu śākhāśataṃ
paribhramantaḥ kālaṃ kṣapayanti phalaṃ no āpnuvanti
7. These deer of the mind (manomṛgāḥ), which roam in the jungle of desire-creepers, wander around a hundred branches of the desire-trees. They merely waste their time and do not obtain any fruit.
कृच्छ्रेषु दूरास्तविषादमोहाः स्वास्थ्येषु नोत्सिक्तमनोभिरामाः ।
सुदुर्लभाः संप्रति सुन्दरीभिः रनाहतान्तःकरणा महान्तः ॥ ८ ॥
kṛcchreṣu dūrāstaviṣādamohāḥ svāsthyeṣu notsiktamanobhirāmāḥ ,
sudurlabhāḥ saṃprati sundarībhiḥ ranāhatāntaḥkaraṇā mahāntaḥ 8
8. kṛcchreṣu dūrāstaviṣādamohāḥ
svāstyeṣu na utsiktamanobhirāmāḥ
sudurlabhāḥ saṃprati sundarībhiḥ
anāhatāntaḥkaraṇāḥ mahāntaḥ
8. saṃprati kṛcchreṣu dūrāstaviṣādamohāḥ
svāstyeṣu na
utsiktamanobhirāmāḥ sundarībhiḥ
anāhatāntaḥkaraṇāḥ mahāntaḥ sudurlabhāḥ
8. Great persons, who are free from despondency and delusion in difficulties, whose minds are not inflated (i.e., who are not arrogant) in prosperity, and whose inner hearts are unagitated by beautiful women, are truly rare nowadays.
तरन्ति मातङ्गघटातरङ्गं रणाम्बुधिं ये मयि ते न शूराः ।
शूरास्त एवेह मनस्तरङ्गं देहेन्द्रियाम्भोधिमिमं तरन्ति ॥ ९ ॥
taranti mātaṅgaghaṭātaraṅgaṃ raṇāmbudhiṃ ye mayi te na śūrāḥ ,
śūrāsta eveha manastaraṅgaṃ dehendriyāmbhodhimimaṃ taranti 9
9. taranti mātaṅgaghaṭātaraṅgaṃ
raṇāmbudhiṃ ye mayi te na śūrāḥ
śūrāḥ te eva iha manastaraṅgaṃ
dehendriyāmbudhim imaṃ taranti
9. ye mātaṅgaghaṭātaraṅgaṃ raṇāmbudhiṃ
taranti te mayi na śūrāḥ
iha te eva śūrāḥ imaṃ
dehendriyāmbudhim manastaraṅgaṃ taranti
9. Those who cross the ocean of battle (raṇāmbudhi), with its waves like herds of elephants, are not heroes (śūrāḥ) in my opinion. Rather, the true heroes (śūrāḥ) in this world are only those who overcome this ocean of body and senses, with its turbulent waves of the mind.
अक्लिष्टपर्यन्तफलाभिरामा न दृश्यते कस्यचिदेव काचित् ।
क्रियादुराशाहतचित्तवृत्तिर्यामेत्य विश्रान्तिमुपैति लोकः ॥ १० ॥
akliṣṭaparyantaphalābhirāmā na dṛśyate kasyacideva kācit ,
kriyādurāśāhatacittavṛttiryāmetya viśrāntimupaiti lokaḥ 10
10. akliṣṭaparyantaphalābhirāmā na dṛśyate kasyacit eva kācit
kriyādurāśāhatacittavṛttiḥ yām itya viśrāntim upaiti lokaḥ
10. kasyacit eva akliṣṭaparyantaphalābhirāmā kācit na dṛśyate.
kriyādurāśāhatacittavṛttiḥ lokaḥ yām itya viśrāntim upaiti.
10. An action whose ultimate outcome is effortlessly delightful is indeed not commonly found by anyone. Yet, it is by engaging in that very (kind of) action that people, whose minds are troubled by the vain hopes connected to their activities, eventually achieve repose (viśrānti).
कीर्त्या जगद्दिक्कुहरं प्रतापैः श्रिया गृहं सत्त्वबलेन लक्ष्मीम् ।
ये पूरयन्त्यक्षतधैर्यबन्धा न ते जगत्यां सुलभा महान्तः ॥ ११ ॥
kīrtyā jagaddikkuharaṃ pratāpaiḥ śriyā gṛhaṃ sattvabalena lakṣmīm ,
ye pūrayantyakṣatadhairyabandhā na te jagatyāṃ sulabhā mahāntaḥ 11
11. kīrtyā jagaddikkuharam pratāpaiḥ
śriyā gṛham sattvabalena lakṣmīm
ye pūrayanti akṣatadhairyabandhāḥ
na te jagatyām sulabhāḥ mahāntaḥ
11. ye akṣatadhairyabandhāḥ mahāntaḥ kīrtyā jagaddikkuharam pratāpaiḥ śriyā gṛham sattvabalena lakṣmīm pūrayanti,
te jagatyām na sulabhāḥ.
11. Those great individuals, whose bonds of courage (dhairya) are unbroken, who fill the cavities of the world's directions with fame, their homes with valor and prosperity, and wealth (lakṣmī) with inner strength, are not easily found on this earth.
अप्यन्तरस्थं गिरिशैलभित्तेर्वज्रालयाभ्यन्तरसंस्थितं वा ।
सर्वं समायान्ति ससिद्धिवेगाः सर्वाः श्रियः सन्ततमापदश्च ॥ १२ ॥
apyantarasthaṃ giriśailabhittervajrālayābhyantarasaṃsthitaṃ vā ,
sarvaṃ samāyānti sasiddhivegāḥ sarvāḥ śriyaḥ santatamāpadaśca 12
12. api antarastham giriśailabhitteḥ
vajrālayābhyantarasaṃsthitam vā
sarvam samāyānti sasiddhivegāḥ
sarvāḥ śriyaḥ santatam āpadaḥ ca
12. api giriśailabhitteḥ antarastham vā vajrālayābhyantarasaṃsthitam (sat api),
sasiddhivegāḥ sarvāḥ śriyaḥ ca āpadaḥ santatam sarvam samāyānti.
12. Even if something is situated within a mountain-rock wall or located inside a diamond palace, all fortunes (śrī) and all calamities constantly arrive, completely and with the speed of accomplishment.
पुत्राश्च दाराश्च धनं च बुद्ध्या प्रकल्प्यते तात रसायनाभम् ।
सर्वं तु तन्नोपकरोत्यथान्ते यत्रातिरम्या विषमूर्च्छनैव ॥ १३ ॥
putrāśca dārāśca dhanaṃ ca buddhyā prakalpyate tāta rasāyanābham ,
sarvaṃ tu tannopakarotyathānte yatrātiramyā viṣamūrcchanaiva 13
13. putrāḥ ca dārāḥ ca dhanam ca buddhyā
prakalpyate tāta rasāyanābham
sarvam tu tat na upakaroti atha ante
yatra atiramya viṣamūrcchanā eva
13. tāta,
putrāḥ ca dārāḥ ca dhanam ca buddhyā rasāyanābham prakalpyate.
tu tat sarvam na upakaroti.
yatra atha ante atiramya viṣamūrcchanā eva (bhavati).
13. Sons, wives, and wealth are, by intelligence, conceived of as life-giving elixirs, dear one. However, all of that proves to be of no use in the end, when the utterly delightful intoxication of (worldly) poison itself (viṣamūrcchanā) takes hold.
विषादयुक्तो विषमामवस्था मुपागतः कायवयोवसाने ।
भावान्स्मरन्स्वानिह धर्मरिक्तान् जन्तुर्जरावानिह दह्यतेऽन्तः ॥ १४ ॥
viṣādayukto viṣamāmavasthā mupāgataḥ kāyavayovasāne ,
bhāvānsmaransvāniha dharmariktān janturjarāvāniha dahyate'ntaḥ 14
14. viṣāda-yuktaḥ viṣamām avasthām
upāgataḥ kāya-vayaḥ-avasāne bhāvān
smaran svān iha dharma-riktān
jantuḥ jarāvān iha dahyate antaḥ
14. kāya-vayaḥ-avasāne viṣāda-yuktaḥ
viṣamām avasthām upāgataḥ iha
dharma-riktān svān bhāvān smaran
jarāvān jantuḥ iha antaḥ dahyate
14. At the end of life, an aging creature, filled with dejection, reaches an adverse state. Remembering his own inclinations and actions here, which were devoid of his intrinsic nature (dharma), he is tormented internally.
कामार्थधर्माप्तिकृतान्तराभिः क्रियाभिरादौ दिवसानि नीत्वा ।
चेतश्चलद्बर्हिणपिच्छलोलं विश्रान्तिमागच्छतु केन पुंसः ॥ १५ ॥
kāmārthadharmāptikṛtāntarābhiḥ kriyābhirādau divasāni nītvā ,
cetaścaladbarhiṇapicchalolaṃ viśrāntimāgacchatu kena puṃsaḥ 15
15. kāma-artha-dharma-āpti-kṛta-antarābhiḥ
kriyābhiḥ ādau divasāni nītvā
cetaḥ calat-barhiṇa-piccha-lolam
viśrāntim āgacchatu kena puṃsaḥ
15. ādau kāma-artha-dharma-āpti-kṛta-antarābhiḥ kriyābhiḥ divasāni nītvā,
calat-barhiṇa-piccha-lolam cetaḥ puṃsaḥ kena viśrāntim āgacchatu
15. After initially spending one's days engaged in activities that create interruptions due to the pursuit of sensual pleasure (kāma), material prosperity (artha), and moral duty (dharma), by what means can the mind of a person, restless like a swaying peacock's feather, attain true rest?
पुरोगतैरप्यनवाप्तरूपैस्तरङ्गिणीतुङ्गतरङ्गकल्पैः ।
क्रियाफलैर्दैववशादुपेतैर्विडम्ब्यते भिन्नरुचिर्हि लोकः ॥ १६ ॥
purogatairapyanavāptarūpaistaraṅgiṇītuṅgataraṅgakalpaiḥ ,
kriyāphalairdaivavaśādupetairviḍambyate bhinnarucirhi lokaḥ 16
16. puraḥ-gataiḥ api anavāpta-rūpaiḥ
taraṅgiṇī-tuṅga-taraṅga-kalpaiḥ
kriyā-phalaiḥ daiva-vaśāt upetaiḥ
viḍambyate bhinna-ruciḥ hi lokaḥ
16. hi bhinna-ruciḥ lokaḥ puraḥ-gataiḥ
api anavāpta-rūpaiḥ
taraṅgiṇī-tuṅga-taraṅga-kalpaiḥ daiva-vaśāt
upetaiḥ kriyā-phalaiḥ viḍambyate
16. Indeed, people with diverse inclinations are deluded by the results of actions (karma), which, though seemingly achieved, never fully materialize in their desired form. These results are like the towering waves of a river, appearing and disappearing, and are often brought about by the power of destiny.
इमान्यमूनीहि विभावितानि कार्याण्यपर्यन्तमनोरमाणि ।
जनस्य जायाजनरञ्जनेन जवाज्जरान्तं जरयन्ति चेतः ॥ १७ ॥
imānyamūnīhi vibhāvitāni kāryāṇyaparyantamanoramāṇi ,
janasya jāyājanarañjanena javājjarāntaṃ jarayanti cetaḥ 17
17. imāni amūni iha vibhāvitāni kāryāṇi aparyanta-manoramāṇi
janasya jāyā-jana-rañjanena javāt jarā-antam jarayanti cetaḥ
17. hi imāni amūni iha vibhāvitāni aparyanta-manoramāṇi kāryāṇi
janasya jāyā-jana-rañjanena javāt cetaḥ jarā-antam jarayanti
17. These very actions here, indeed, which are well-conceived and endlessly charming, especially in pleasing one's family and people, swiftly exhaust the mind, bringing it to the brink of old age.
पर्णानि जीर्णानि यथा तरूणां समेत्य जन्माशु लयं प्रयान्ति ।
तथैव लोकाः स्वविवेकहीनाः समेत्य गच्छन्ति कुतोऽप्यहोभिः ॥ १८ ॥
parṇāni jīrṇāni yathā tarūṇāṃ sametya janmāśu layaṃ prayānti ,
tathaiva lokāḥ svavivekahīnāḥ sametya gacchanti kuto'pyahobhiḥ 18
18. parṇāni jīrṇāni yathā tarūṇām
sametya janmā āśu layaṃ prayānti |
tathaiva lokāḥ svavivekahīnāḥ
sametya gacchanti kutaḥ api ahobhiḥ
18. yathā tarūṇām jīrṇāni parṇāni janmā sametya āśu layaṃ prayānti tathaiva svavivekahīnāḥ lokāḥ sametya ahobhiḥ kutaḥ api gacchanti.
18. Just as old, withered leaves of trees, after emerging, quickly move towards decay, similarly, people devoid of their own discernment (viveka), after coming into being, somehow vanish with the passing of days.
इतस्ततो दूरतरं विहृत्य प्रविश्य गेहं दिवसावसाने ।
विवेकिलोकाश्रयसाधुकर्म रिक्तेऽह्नि रात्रौ क उपैति निद्राम् ॥ १९ ॥
itastato dūrataraṃ vihṛtya praviśya gehaṃ divasāvasāne ,
vivekilokāśrayasādhukarma rikte'hni rātrau ka upaiti nidrām 19
19. itastataḥ dūrataram vihṛtya praviśya geham divasāvasāne |
vivekilokāśrayasādhukarma rikte ahni rātrau kaḥ upaiti nidrām
19. itastataḥ dūrataram vihṛtya divasāvasāne geham praviśya,
vivekilokāśrayasādhukarma kaḥ rikte ahni rātrau nidrām upaiti?
19. After wandering far and wide and then entering one's home at the end of the day, how can a person - whose virtuous deeds serve as a refuge for discerning people (viveka) - find sleep on an unproductive day or during the night?
विद्राविते शत्रुजने समस्ते समागतायामभितश्च लक्ष्म्याम् ।
सेव्यन्त एतानि सुखानि यावत्तावत्समायाति कुतोऽपि मृत्युः ॥ २० ॥
vidrāvite śatrujane samaste samāgatāyāmabhitaśca lakṣmyām ,
sevyanta etāni sukhāni yāvattāvatsamāyāti kuto'pi mṛtyuḥ 20
20. vidrāvite śatrujane samaste
samāgatāyām abhitaḥ ca lakṣmyām
| sevyante etāni sukhāni yāvat
tāvat samāyāti kutaḥ api mṛtyuḥ
20. samaste śatrujane vidrāvite,
abhitaḥ ca lakṣmyām samāgatāyām,
yāvat etāni sukhāni sevyante,
tāvat kutaḥ api mṛtyuḥ samāyāti.
20. As long as these pleasures are being enjoyed - (that is) when the entire enemy host (śatrujana) has been routed and prosperity (Lakṣmī) has arrived from all sides - just then death (mṛtyu) arrives unexpectedly from somewhere.
कुतोऽपि संवर्धिततुच्छरूपैर्भावैरमीभिः क्षणनष्टदृष्टैः ।
विलोड्यमाना जनता जगत्यां नवेत्युपायातमहो न पातम् ॥ २१ ॥
kuto'pi saṃvardhitatuccharūpairbhāvairamībhiḥ kṣaṇanaṣṭadṛṣṭaiḥ ,
viloḍyamānā janatā jagatyāṃ navetyupāyātamaho na pātam 21
21. kutaḥ api saṃvardhitatuccharūpaiḥ
bhāvaiḥ amībhiḥ kṣaṇanaṣṭadṛṣṭaiḥ
| viloḍyamānā janatā jagatyām
nava iti upāyātam aho na pātam
21. jagatyam janatā kutaḥ api saṃvardhitatuccharūpaiḥ kṣaṇanaṣṭadṛṣṭaiḥ amībhiḥ bhāvaiḥ viloḍyamānā (satī),
'nava' iti upāyātam (iti bhāṣate),
aho! pātam na (asti)?
21. The populace in the world, being agitated by these ephemeral entities (bhāva) which, somehow, though their forms are trivial, are augmented, and whose visibility vanishes in an instant - (they exclaim,) 'A new (era/thing) has arrived!' Alas, is it not (in fact) a downfall (pāta)?
प्रियासुभिः कालमुखं क्रियन्ते जनैडकास्ते हतकर्मबद्धाः ।
यैः पीनतामेव बलादुपेत्य शरीरबाधेन न ते भवन्ति ॥ २२ ॥
priyāsubhiḥ kālamukhaṃ kriyante janaiḍakāste hatakarmabaddhāḥ ,
yaiḥ pīnatāmeva balādupetya śarīrabādhena na te bhavanti 22
22. priyāsubhiḥ kālamukham kriyante
jana-eḍakāḥ te hatakarmabaddhāḥ
yaiḥ pīnatām eva balāt upetya
śarīrabādhena na te bhavanti
22. hatakarmabaddhāḥ te jana-eḍakāḥ priyāsubhiḥ kālamukham kriyante yaiḥ (hetu) balāt pīnatām eva upetya api,
te śarīrabādhena na bhavanti (vimuktāḥ).
22. People who are like sheep, bound by their unfortunate actions (karma), are offered to the jaws of death by those who cherish their own lives. Even if these individuals forcefully achieve corpulence, they do not find liberation through bodily suffering.
अजस्रमागच्छति सत्वरैवमनारतं गच्छति सत्वरैव ।
कुतोऽपि लोला जनता जगत्यां तरङ्गमाला क्षणभङ्गुरेव ॥ २३ ॥
ajasramāgacchati satvaraivamanārataṃ gacchati satvaraiva ,
kuto'pi lolā janatā jagatyāṃ taraṅgamālā kṣaṇabhaṅgureva 23
23. ajasram āgacchati satvarā eva anāratam gacchati satvarā eva
kutaḥ api lolā janatā jagatyām taraṅgamālā kṣaṇabhaṅgurā eva
23. jagatyām kutaḥ api lolā janatā ajasram satvarā eva āgacchati,
anāratam satvarā eva gacchati (sā) taraṅgamālā iva kṣaṇabhaṅgurā eva (asti).
23. The restless populace (janatā) in this world (jagatyām), arising from some unknown source, constantly comes swiftly and continually departs swiftly. It is truly like a series of waves (taraṅgamālā), perishable in an instant.
प्राणापहारैकपरा नराणां मनो मनोहारितया हरन्ति ।
रक्तच्छदाश्चञ्चलषट्पदाक्ष्यो विषद्रुमालोललताः स्त्रियश्च ॥ २४ ॥
prāṇāpahāraikaparā narāṇāṃ mano manohāritayā haranti ,
raktacchadāścañcalaṣaṭpadākṣyo viṣadrumālolalatāḥ striyaśca 24
24. prāṇa-apahāra-eka-parāḥ narāṇām
manaḥ manohāritayā haranti rakta-cchadāḥ
ca cañcala-ṣaṭpada-akṣyaḥ
viṣa-druma-ālola-latāḥ striyaḥ ca
24. prāṇa-apahāra-eka-parāḥ manohāritayā narāṇām manaḥ haranti rakta-cchadāḥ ca,
cañcala-ṣaṭpada-akṣyaḥ ca,
viṣa-druma-ālola-latāḥ ca,
striyaḥ ca.
24. Solely intent on taking lives, and captivating the minds of men with their charm, are: plants with red leaves; those with eyes like restless bees; trembling vines on poisonous trees; and women.
इतोऽन्यतश्चोपगता मुधैव समानसंकेतनिबद्धभावा ।
यात्रासमासंगसमा नराणां कलत्रमित्रव्यवहारमाया ॥ २५ ॥
ito'nyataścopagatā mudhaiva samānasaṃketanibaddhabhāvā ,
yātrāsamāsaṃgasamā narāṇāṃ kalatramitravyavahāramāyā 25
25. itaḥ anyataḥ ca upagatā mudhā
eva samāna-saṃketa-nibaddha-bhāvā
yātrā-samāsaṅga-samā narāṇām
kalatra-mitra-vyavahāra-māyā
25. narāṇām kalatra-mitra-vyavahāra-māyā (yā) itaḥ anyataḥ ca mudhā eva upagatā,
samāna-saṃketa-nibaddha-bhāvā (ca asti),
(sā) yātrā-samāsaṅga-samā (asti).
25. The illusion (māyā) of interactions with wives and friends for men, which arrives aimlessly from here and there, its dispositions seemingly bound by a common understanding, is just like a temporary gathering of travelers.
प्रदीपशान्तिष्विव भुक्तभूरिदशास्वतिस्नेहनिबन्धनीषु ।
संसारमालासु चलाचलासु न ज्ञायते तत्त्वमतात्त्विकीषु ॥ २६ ॥
pradīpaśāntiṣviva bhuktabhūridaśāsvatisnehanibandhanīṣu ,
saṃsāramālāsu calācalāsu na jñāyate tattvamatāttvikīṣu 26
26. pradīpa-śāntiṣu iva bhukta-bhūri-daśāsu ati-sneha-nibandhanīṣu
saṃsāra-mālāsu calācalāsu na jñāyate tattvam atāttvikīṣu
26. pradīpa-śāntiṣu iva bhukta-bhūri-daśāsu ati-sneha-nibandhanīṣu
calācalāsu saṃsāra-mālāsu atāttvikīṣu tattvam na jñāyate
26. Like lamps that have been extinguished, whose many wicks have been consumed and which were bound by an excess of oil, so too, amidst the unstable and transient cycles of worldly existence (saṃsāra), what is real (tattva) and what is unreal is not discernible.
संसारसंरम्भकुचक्रिकेयं प्रावृट्पयोबुद्बुदभङ्गुरपि ।
असावधानस्य जनस्य बुद्धौ चिरस्थिरप्रत्ययमातनोति ॥ २७ ॥
saṃsārasaṃrambhakucakrikeyaṃ prāvṛṭpayobudbudabhaṅgurapi ,
asāvadhānasya janasya buddhau cirasthirapratyayamātanoti 27
27. saṃsāra-saṃrambha-kucakrikā iyam
prāvṛṭ-payo-budbuda-bhaṅgurā
api asāvadhānasya janasya buddhau
cira-sthira-pratyayam ātanoti
27. iyam saṃsāra-saṃrambha-kucakrikā
prāvṛṭ-payo-budbuda-bhaṅgurā
api asāvadhānasya janasya buddhau
cira-sthira-pratyayam ātanoti
27. This evil cycle of worldly activity (saṃsāra) - though transient like bubbles in monsoon rain - nevertheless creates in the mind of a careless person the conviction of being stable and long-lasting.
शोभोज्ज्वला दैववशाद्विनष्टा गुणाः स्थिताः संप्रति जर्जरत्वे ।
आश्वासनादूरतरं प्रयाता जनस्य हेमन्त इवाम्बुजस्य ॥ २८ ॥
śobhojjvalā daivavaśādvinaṣṭā guṇāḥ sthitāḥ saṃprati jarjaratve ,
āśvāsanādūrataraṃ prayātā janasya hemanta ivāmbujasya 28
28. śobhā ujjvalā daiva-vaśāt vinaṣṭā
guṇāḥ sthitāḥ saṃprati jarjaratve
āśvāsanāt dūra-taram prayātā
janasya hemanta iva ambujasya
28. śobhā ujjvalā daiva-vaśāt vinaṣṭā
(tāḥ) guṇāḥ saṃprati jarjaratve
sthitāḥ janasya āśvāsanāt dūra-taram
prayātāḥ ambujasya hemanta iva
28. Once brilliant with splendor, [these things] are destroyed by the power of fate. Their qualities (guṇa) now remain in a worn-out state, having gone far beyond any human solace, just like a lotus (ambuja) in winter (hemanta).
पुनःपुनर्दैववशादुपेत्य स्वदेहभारेण कृतोपकारः ।
विलूयते यत्र तरुः कुठारैराश्वासने तत्र हि कः प्रसङ्गः ॥ २९ ॥
punaḥpunardaivavaśādupetya svadehabhāreṇa kṛtopakāraḥ ,
vilūyate yatra taruḥ kuṭhārairāśvāsane tatra hi kaḥ prasaṅgaḥ 29
29. punaḥ punaḥ daiva-vaśāt upetya
sva-deha-bhāreṇa kṛta-upakāraḥ
yatra taruḥ kuṭhāraiḥ vilūyate
tatra hi āśvāsane kaḥ prasaṅgaḥ
29. yatra taruḥ punaḥ punaḥ daiva-vaśāt upetya sva-deha-bhāreṇa kṛta-upakāraḥ (san) kuṭhāraiḥ vilūyate,
tatra hi āśvāsane kaḥ prasaṅgaḥ?
29. Where a tree, having grown repeatedly by the force of destiny, and having rendered service by the burden of its own body, is nevertheless cut down by axes, what possibility for solace (āśvāsana) can there truly be?
मनोरमस्याप्यतिदोषवृत्तेरन्तर्विंघाताय समुत्थितस्य ।
विषद्रुमस्येव जनस्य सङ्गादासाद्यते संप्रति मूर्च्छनैव ॥ ३० ॥
manoramasyāpyatidoṣavṛtterantarviṃghātāya samutthitasya ,
viṣadrumasyeva janasya saṅgādāsādyate saṃprati mūrcchanaiva 30
30. manoramasyā api atidoṣavṛtteḥ
antarvighātāya samutthitasya
viṣadrumasya iva janasya saṅgāt
āsādyate saṃprati mūrcchanā eva
30. manoramasyā api atidoṣavṛtteḥ
antarvighātāya samutthitasya
janasya saṅgāt viṣadrumasya iva
saṃprati mūrcchanā eva āsādyate
30. Even from associating with a person who appears charming but whose conduct is exceedingly flawed, and who has risen to cause inner obstruction, one certainly experiences delusion and ruin (mūrcchanā), just as one would from a poisonous tree.
कास्ता दृशो यासु न सन्ति दोषाः कास्ता दिशो यासु न दुःखदाहः ।
कास्ताः प्रजा यासु न भङ्गुरत्वं कास्ताः क्रिया यासु न नाम माया ॥ ३१ ॥
kāstā dṛśo yāsu na santi doṣāḥ kāstā diśo yāsu na duḥkhadāhaḥ ,
kāstāḥ prajā yāsu na bhaṅguratvaṃ kāstāḥ kriyā yāsu na nāma māyā 31
31. kāḥ tāḥ dṛśaḥ yāsu na santi doṣāḥ
kāḥ tāḥ diśaḥ yāsu na duḥkhadāhaḥ
kāḥ tāḥ prajāḥ yāsu na bhaṅguratvam
kāḥ tāḥ kriyāḥ yāsu na nāma māyā
31. kāḥ tāḥ dṛśaḥ yāsu doṣāḥ na santi? kāḥ
tāḥ diśaḥ yāsu duḥkhadāhaḥ na (asti)? kāḥ
tāḥ prajāḥ yāsu bhaṅguratvam na (asti)?
kāḥ tāḥ kriyāḥ yāsu nāma māyā na (asti)?
31. What are those sights that are free from flaws? What are those regions where there is no torment of suffering? What are those beings that are not subject to decay? What are those actions where there is certainly no illusion (māyā)?
कल्पाभिधानक्षणजीविनो हि कल्पौघसंख्याकलने विरिञ्चयाः ।
अतः कलाशालिनि कालजाले लघुत्वदीर्घत्वधियोऽप्यसत्याः ॥ ३२ ॥
kalpābhidhānakṣaṇajīvino hi kalpaughasaṃkhyākalane viriñcayāḥ ,
ataḥ kalāśālini kālajāle laghutvadīrghatvadhiyo'pyasatyāḥ 32
32. kalpābhidhānākṣaṇajīvinaḥ hi
kalpaoghasaṃkhyākalane viriñcayāḥ
ataḥ kalāśālini kālajāle
laghutvadīrghatvadhiyaḥ api asatyāḥ
32. hi viriñcayāḥ kalpābhidhānākṣaṇajīvinaḥ kalpaoghasaṃkhyākalane (vartante),
ataḥ kalāśālini kālajāle laghutvadīrghatvadhiyaḥ api asatyāḥ (bhavanti).
32. Indeed, even for the Brahmās, whose lifespan, though called a kalpa, is effectively a 'moment' when compared to the vast calculation of countless kalpas. Therefore, in this intricate network of time (kāla), which is composed of subtle divisions, the very ideas of shortness and length become unreal.
सर्वत्र पाषाणमया महीध्रा मृदा मही दारुभिरेव वृक्षाः ।
मांसैर्जनाः पौरुषबद्धभावा नापूर्वमस्तीह विकारहीनम् ॥ ३३ ॥
sarvatra pāṣāṇamayā mahīdhrā mṛdā mahī dārubhireva vṛkṣāḥ ,
māṃsairjanāḥ pauruṣabaddhabhāvā nāpūrvamastīha vikārahīnam 33
33. sarvatra pāṣāṇamayāḥ mahīdhrāḥ
mṛdā mahī dārubhiḥ eva vṛkṣāḥ
māṃsaiḥ janāḥ pauruṣabaddhabhāvāḥ
na apūrvam asti iha vikārahīnam
33. sarvatra mahīdhrāḥ pāṣāṇamayāḥ (bhavanti),
mahī mṛdā (bhavati),
vṛkṣāḥ dārubhiḥ eva (bhavanti).
janāḥ māṃsaiḥ pauruṣabaddhabhāvāḥ (bhavanti).
iha vikārahīnam apūrvam na asti.
33. Everywhere, mountains are made of stone; the earth is of clay; and trees are certainly made of wood. People are composed of flesh, bound by their inherent masculine nature (puruṣa) or efforts. Here, nothing exists that is truly new or free from modification.
आलोक्यते चेतनयाऽनुविद्धा पयोनुबद्धोऽस्तनयो नभः स्थाः ।
पृथग्विभागेन पदार्थलक्ष्म्या एतज्जगन्नेतरदस्ति किंचित् ॥ ३४ ॥
ālokyate cetanayā'nuviddhā payonubaddho'stanayo nabhaḥ sthāḥ ,
pṛthagvibhāgena padārthalakṣmyā etajjagannetaradasti kiṃcit 34
34. ālokyate cetanayā anuviddhā payaḥ
anubaddhaḥ astanayaḥ nabhaḥ sthāḥ
pṛthak vibhāgena padārtha lakṣmyā
etat jagat na itarat asti kiṃcit
34. etat jagat payaḥ anubaddhaḥ astanayaḥ
nabhaḥ sthāḥ pṛthak vibhāgena
padārtha lakṣmyā cetanayā anuviddhā
ālokyate itarat kiṃcit na asti
34. This world (jagat), with the distinct characteristic nature of its objects - such as a suckling infant connected to milk and entities residing in the sky - is perceived as pervaded by consciousness. There is nothing else beyond this.
चमत्कृतिश्चेह मनस्विलोकचेतश्चमत्कारकरी नराणाम् ।
स्वप्नेऽपि साधो विषयं कदाचित्केषांचिदभ्येति न चित्ररूपा ॥ ३५ ॥
camatkṛtiśceha manasvilokacetaścamatkārakarī narāṇām ,
svapne'pi sādho viṣayaṃ kadācitkeṣāṃcidabhyeti na citrarūpā 35
35. camatkṛtiḥ ca iha manasvi loka
cetaḥ camatkāra karī narāṇām
svapne api sādho viṣayam kadācit
keṣāṃcit abhyeti na citra rūpā
35. sādho ca iha manasvi loka cetaḥ
camatkāra karī narāṇām camatkṛtiḥ
citra rūpā kadācit svapne
api keṣāṃcit viṣayam na abhyeti
35. O good one (sādho), here is a marvel (camatkṛti) that astonishes the minds of thoughtful individuals. This wondrous marvel, even in a dream, never reveals its extraordinary form to some.
अद्यापि यातेऽपि च कल्पनाया आकाशवल्लीफलवन्महत्त्वे ।
उदेति नो लोभलवाहतानामुदारवृत्तान्तमयी कथैव ॥ ३६ ॥
adyāpi yāte'pi ca kalpanāyā ākāśavallīphalavanmahattve ,
udeti no lobhalavāhatānāmudāravṛttāntamayī kathaiva 36
36. adya api yāte api ca kalpanāyāḥ
ākāśa valli phala vat mahattve
udeti no lobha lava āhatānām
udāra vṛttānta mayī kathā eva
36. adya api ca kalpanāyāḥ ākāśa
valli phala vat mahattve api yāte
lobha lava āhatānām udāra
vṛttānta mayī kathā eva no udeti
36. Even today, despite its significance becoming a mere figment of imagination, like the fruit of a sky-creeper, no story filled with noble accounts ever arises for those afflicted by even a speck of greed.
आदातुमिच्छन्पदमुत्तमानां स्वचेतसैवापहतोऽद्य लोकः ।
पतत्यशङ्कं पशुरद्रिकूटादानीलवल्लीफलवाञ्छयैव ॥ ३७ ॥
ādātumicchanpadamuttamānāṃ svacetasaivāpahato'dya lokaḥ ,
patatyaśaṅkaṃ paśuradrikūṭādānīlavallīphalavāñchayaiva 37
37. ādātum icchan padam uttamānām
sva cetasā eva apahataḥ adya lokaḥ
patati aśaṅkam paśuḥ adri
kūṭāt ānīla valli phala vāñchayā eva
37. adya lokaḥ uttamānām padam ādātum
icchan sva cetasā eva apahataḥ
paśuḥ ānīla valli phala vāñchayā
eva adri kūṭāt aśaṅkam patati
37. Today, people, desiring to achieve the status of the superior ones, are misled by their own minds. They fall fearlessly, just like an animal (paśu) from a mountain peak (adri-kūṭa), solely due to the desire for the fruit of a dark-blue creeper.
अवान्तरन्यस्तनिरर्थकांशच्छायालतापत्रफलप्रसूनाः ।
शरीर एव क्षतसंपदश्च श्वभ्रद्रुमा अद्यतना नराश्च ॥ ३८ ॥
avāntaranyastanirarthakāṃśacchāyālatāpatraphalaprasūnāḥ ,
śarīra eva kṣatasaṃpadaśca śvabhradrumā adyatanā narāśca 38
38. avāntaranyastānirarthakāṃśacchāyālatāpatraphalaprasūnāḥ
śarīre eva kṣatasaṃpadaḥ ca śvabhradrumāḥ adyatanāḥ narāḥ ca
38. adyatanāḥ narāḥ ca śvabhradrumāḥ ca
avāntaranyastānirarthakāṃśacchāyālatāpatraphalaprasūnāḥ śarīre eva kṣatasaṃpadaḥ
38. Today's people are like trees in a pit, whose shade, vines, leaves, fruits, and flowers are useless parts interspersed within them, and whose prosperity is wasted on the body itself.
क्वचिज्जना मार्दवसुन्दरेषु क्वचित्कठोरेषु च संचरन्ति ।
देशान्तरालेषु निरन्तरेषु वनान्तखण्डेष्विव कृष्णसाराः ॥ ३९ ॥
kvacijjanā mārdavasundareṣu kvacitkaṭhoreṣu ca saṃcaranti ,
deśāntarāleṣu nirantareṣu vanāntakhaṇḍeṣviva kṛṣṇasārāḥ 39
39. kvacit janāḥ mārdavasundareṣu kvacit kaṭhoreṣu ca saṃcaranti
deśāntarāleṣu nirantareṣu vanāntakhaṇḍeṣu iva kṛṣṇasārāḥ
39. janāḥ kvacit mārdavasundareṣu ca kvacit kaṭhoreṣu saṃcaranti
kṛṣṇasārāḥ iva nirantareṣu deśāntarāleṣu vanāntakhaṇḍeṣu
39. People sometimes move through gentle and beautiful environments, and sometimes through harsh ones, just like blackbucks roam through continuous intermediate regions and fragmented forest areas.
धातुर्नवानि दिवसं प्रति भीषणानि रम्याणि वा विलुलितान्ततमाकुलानि ।
कार्याणि कष्टफलपाकहतोदयानि विस्मापयन्ति न शवस्य मनांसि केषाम् ॥ ४० ॥
dhāturnavāni divasaṃ prati bhīṣaṇāni ramyāṇi vā vilulitāntatamākulāni ,
kāryāṇi kaṣṭaphalapākahatodayāni vismāpayanti na śavasya manāṃsi keṣām 40
40. dhātuḥ navāni divasam prati bhīṣaṇāni
ramyāṇi vā vilulitāntatamākulāni
kāryāṇi kaṣṭaphalapākahatodayāni
vismāpayanti na śavasya manāṃsi keṣām
40. dhātuḥ navāni divasam prati bhīṣaṇāni
vā ramyāṇi vilulitāntatamākulāni
kaṣṭaphalapākahatodayāni kāryāṇi
keṣām śavasya manāṃsi na vismāpayanti
40. The Creator's (dhātu) new actions, which arise daily, some terrifying, some beautiful, with their outcomes greatly perturbed, and whose initial promise is destroyed by the maturation of painful results - whose minds do these not astonish, except for those of a corpse (i.e., the utterly insensible)?
जनः कामासक्तो विविधकुकलाचेष्टनपरः स तु स्वप्नेऽप्यस्मिञ्जगति सुलभो नाद्य सुजनः ।
क्रिया दुःखासङ्गाऽविधुरविधुरा नूनमखिला न जाने नेतव्या कथमिव दशा जीवितमयी ॥ ४१ ॥
janaḥ kāmāsakto vividhakukalāceṣṭanaparaḥ sa tu svapne'pyasmiñjagati sulabho nādya sujanaḥ ,
kriyā duḥkhāsaṅgā'vidhuravidhurā nūnamakhilā na jāne netavyā kathamiva daśā jīvitamayī 41
41. janaḥ kāmāsaktaḥ vividhakukalāceṣṭanaparaḥ saḥ
tu svapne api asmin jagati sulabhaḥ na adya
sujanaḥ kriyā duḥkhāsaṅgāvidhuravidhurā nūnam
akhilā na jāne netavyā katham iva daśā jīvitamayī
41. janaḥ kāmāsaktaḥ vividhakukalāceṣṭanaparaḥ [asti] tu
sujanaḥ saḥ asmin jagati svapne api adya na sulabhaḥ
nūnam akhilā kriyā duḥkhāsaṅgāvidhuravidhurā
[asti] daśā jīvitamayī katham iva netavyā [iti] na jāne
41. People are engrossed in desires and devoted to various evil deeds. But today, a good person (sujana) is not easily found in this world, not even in a dream. Indeed, all actions are distressed by an inseparable attachment to suffering. I do not know how this life's state is to be endured.

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 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 (current chapter) 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