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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-14

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श्रीवसिष्ठ उवाच ।
शास्त्रावबोधामलया धिया परमपूतया ।
कर्तव्यः कारणज्ञेन विचारोऽनिशमात्मनः ॥ १ ॥
śrīvasiṣṭha uvāca ,
śāstrāvabodhāmalayā dhiyā paramapūtayā ,
kartavyaḥ kāraṇajñena vicāro'niśamātmanaḥ 1
1. śrīvasiṣṭha uvāca śāstrāvabodhamalayā dhiyā paramapūtayā
kartavyaḥ kāraṇajñena vicāraḥ aniśam ātmanaḥ
1. śrīvasiṣṭha uvāca.
kāraṇajñena śāstrāvabodhamalayā paramapūtayā dhiyā aniśam ātmanaḥ vicāraḥ kartavyaḥ
1. Śrī Vasiṣṭha said: One who understands the ultimate cause (kāraṇajña) should constantly undertake an inquiry (vicāra) into the nature of the self (ātman), using a supremely pure intellect (dhī) made immaculate by the understanding of scriptures.
विचारात्तीक्ष्णतामेत्य धीः पश्यति परं पदम् ।
दीर्घसंसाररोगस्य विचारो हि महौषधम् ॥ २ ॥
vicārāttīkṣṇatāmetya dhīḥ paśyati paraṃ padam ,
dīrghasaṃsārarogasya vicāro hi mahauṣadham 2
2. vicārāt tīkṣṇatām etya dhīḥ paśyati param padam
dīrghasaṃsārarogasya vicāraḥ hi mahauṣadham
2. (tataḥ) dhīḥ vicārāt tīkṣṇatām etya param padam paśyati.
hi,
vicāraḥ dīrghasaṃsārarogasya mahauṣadham (asti)
2. By gaining sharpness through inquiry (vicāra), the intellect (dhī) perceives the supreme state. Indeed, inquiry (vicāra) is the ultimate remedy for the prolonged disease of transmigration (saṃsāra).
आपद्वनमनन्तेहापरिपल्लविताकृति ।
विचारक्रकचच्छिन्नं नैव भूयः प्ररोहति ॥ ३ ॥
āpadvanamanantehāparipallavitākṛti ,
vicārakrakacacchinnaṃ naiva bhūyaḥ prarohati 3
3. āpadvanam anantehāparipallavitākṛti
vicārakrakacacchinnam na eva bhūyaḥ prarohati
3. āpadvanam anantehāparipallavitākṛti
vicārakrakacacchinnam na eva bhūyaḥ prarohati
3. The forest of adversity, which takes the form of endlessly sprouting desires, once cut down by the saw of discriminative inquiry (vicāra), indeed never grows back.
मोहेन बन्धुनाशेषु संकटेषु शमेषु च ।
सर्वं व्याप्तं महाप्राज्ञ विचारो हि सतां गतिः ॥ ४ ॥
mohena bandhunāśeṣu saṃkaṭeṣu śameṣu ca ,
sarvaṃ vyāptaṃ mahāprājña vicāro hi satāṃ gatiḥ 4
4. mohena bandhunāśeṣu saṅkaṭeṣu śameṣu ca sarvam
vyāptam mahāprājña vicāraḥ hi satām gatiḥ
4. mahāprājña mohena bandhunāśeṣu saṅkaṭeṣu ca śameṣu sarvam vyāptam hi.
satām gatiḥ vicāraḥ.
4. O greatly wise one, everything is permeated by delusion, whether in the destruction of kin, in adversities, or even in times of peace. Truly, discriminative inquiry (vicāra) is the refuge of the virtuous.
न विचारं विना कश्चिदुपायोऽस्ति विपश्चिताम् ।
विचारादशुभं त्यक्त्वा शुभमायाति धीः सताम् ॥ ५ ॥
na vicāraṃ vinā kaścidupāyo'sti vipaścitām ,
vicārādaśubhaṃ tyaktvā śubhamāyāti dhīḥ satām 5
5. na vicāram vinā kaścit upāyaḥ asti vipaścitām
vicārāt aśubham tyaktvā śubham āyāti dhīḥ satām
5. vipaścitām vicāram vinā kaścit upāyaḥ na asti.
vicārāt aśubham tyaktvā satām dhīḥ śubham āyāti.
5. For the discerning, there is no means or method without discriminative inquiry (vicāra). Through discriminative inquiry, having abandoned what is inauspicious, the intellect of the virtuous attains what is auspicious.
बलं बुद्धिश्च तेजश्च प्रतिपत्तिः क्रियाफलम् ।
फलन्त्येतानि सर्वाणि विचारेणैव धीमताम् ॥ ६ ॥
balaṃ buddhiśca tejaśca pratipattiḥ kriyāphalam ,
phalantyetāni sarvāṇi vicāreṇaiva dhīmatām 6
6. balam buddhiḥ ca tejaḥ ca pratipattiḥ kriyāphalam
phalanti etāni sarvāṇi vicāreṇa eva dhīmatām
6. balam ca buddhiḥ ca tejaḥ ca pratipattiḥ kriyāphalam ca etāni सर्वाणि धीमताम् विचारेण एव फलन्ति।
6. Strength, intelligence, radiance, right understanding, and the results of actions - all these bear fruit only for the discerning (dhīmat) through discriminative inquiry (vicāra).
युक्तायुक्तमहादीपमभिवाञ्छितसाधकम् ।
स्फारं विचारमाश्रित्य संसारजलधिं तरेत् ॥ ७ ॥
yuktāyuktamahādīpamabhivāñchitasādhakam ,
sphāraṃ vicāramāśritya saṃsārajaladhiṃ taret 7
7. yuktāyuktamahādīpam abhivāñchitasādhakam
sphāram vicāram āśritya saṃsārajaladhim taret
7. sphāram yuktāyuktamahādīpam abhivāñchitasādhakam
vicāram āśritya saṃsārajaladhim taret
7. One should cross the ocean of transmigration (saṃsāra) by resorting to expansive discernment (vicāra), which acts as a great lamp illuminating what is suitable and unsuitable, and which accomplishes all desired goals.
आलूनहृदयाम्भोजान्महामोहमतङ्गजान् ।
विदारयति शुद्धात्मा विचारो नाम केसरी ॥ ८ ॥
ālūnahṛdayāmbhojānmahāmohamataṅgajān ,
vidārayati śuddhātmā vicāro nāma kesarī 8
8. ālūnahṛdayāmbhojān mahāmohamataṅgajān
vidārayati śuddhātmā vicāraḥ nāma kesarī
8. śuddhātmā vicāraḥ nāma kesarī ālūnahṛdayāmbhojān
mahāmohamataṅgajān vidārayati
8. Discernment (vicāra), with its pure essence, is like a lion that tears apart the great elephants of delusion, which have hearts as delicate as lotuses.
मूढाः कालवशेनेह यद्गताः परमं पदम् ।
तद्विचारप्रदीपस्य विजृम्भितमनुत्तमम् ॥ ९ ॥
mūḍhāḥ kālavaśeneha yadgatāḥ paramaṃ padam ,
tadvicārapradīpasya vijṛmbhitamanuttamam 9
9. mūḍhāḥ kālavasena iha yat gatāḥ paramam padam
tat vicārapradīpasya vijṛmbhitam anuttamam
9. iha kālavasena mūḍhāḥ yat paramam padam gatāḥ,
tat vicārapradīpasya anuttamam vijṛmbhitam
9. That even deluded individuals (mūḍhāḥ) here attain the supreme state (paramaṁ padam) by the influence of time - that is the unequalled manifestation of the lamp of discernment (vicāra).
राज्यानि संपदः स्फारा भोगो मोक्षश्च शाश्वतः ।
विचारकल्पवृक्षस्य फलान्येतानि राघव ॥ १० ॥
rājyāni saṃpadaḥ sphārā bhogo mokṣaśca śāśvataḥ ,
vicārakalpavṛkṣasya phalānyetāni rāghava 10
10. rājyāni sampadaḥ sphārāḥ bhogaḥ mokṣaḥ ca śāśvataḥ
vicārakalpavṛkṣasya phalāni etāni rāghava
10. rāghava,
rājyāni,
sphārāḥ sampadaḥ,
bhogaḥ ca śāśvataḥ mokṣaḥ,
etāni vicārakalpavṛkṣasya phalāni
10. Kingdoms, extensive wealth, worldly enjoyment, and eternal liberation (mokṣa) - these, O Rāghava, are the fruits of the wish-fulfilling tree of discernment (vicāra).
या विवेकविकासिन्यो मतयो महतामिह ।
न ता विपदि मज्जन्ति तुम्बकानीव वारिणि ॥ ११ ॥
yā vivekavikāsinyo matayo mahatāmiha ,
na tā vipadi majjanti tumbakānīva vāriṇi 11
11. yā vivekavikāsinyaḥ matayaḥ mahatām iha na
tā vipadi majjanti tumbakāni iva vāriṇi
11. iha mahatām yā vivekavikāsinyaḥ matayaḥ
tāḥ vipadi tumbakāni iva vāriṇi na majjanti
11. The intellects of great individuals here, which grow and flourish through discernment, do not sink in times of calamity, just as gourds (tumbaka) do not sink in water.
विचारोदयकारिण्या धिया व्यवहरन्ति ये ।
फलानामत्युदाराणां भाजनं हि भवन्ति ते ॥ १२ ॥
vicārodayakāriṇyā dhiyā vyavaharanti ye ,
phalānāmatyudārāṇāṃ bhājanaṃ hi bhavanti te 12
12. vicārodayakāriṇyā dhiyā vyavaharanti ye
phalānām atyudārāṇām bhājanam hi bhavanti te
12. ye vicārodayakāriṇyā dhiyā vyavaharanti te
hi atyudārāṇām phalānām bhājanam bhavanti
12. Indeed, those who conduct themselves with an intellect (dhī) that fosters the rise of deliberation become deserving recipients of exceedingly noble results.
मूर्खहृत्काननस्थानामाशाप्रथमरोधिनाम् ।
अविचारकरञ्जानां मञ्जर्यो दुःखरीतयः ॥ १३ ॥
mūrkhahṛtkānanasthānāmāśāprathamarodhinām ,
avicārakarañjānāṃ mañjaryo duḥkharītayaḥ 13
13. mūrkhahṛtkānanasthānām āśāprathamarodhinām
avicārakarañjānām mañjaryaḥ duḥkharītayaḥ
13. mūrkhahṛtkānanasthānām āśāprathamarodhinām
avicārakarañjānām mañjaryaḥ duḥkharītayaḥ
13. The pathways of sorrow are like the blossoms of the 'lack of deliberation' (avicāra) karan̄ja trees, which are rooted in the forest of a fool's heart and are the first to obstruct hope.
कज्जलक्षोदमलिना मदिरामदधर्मिणी ।
अविचारमयी निद्रा यातु ते राघव क्षयम् ॥ १४ ॥
kajjalakṣodamalinā madirāmadadharmiṇī ,
avicāramayī nidrā yātu te rāghava kṣayam 14
14. kajjala-kṣodamalinā madirāmada-dharmiṇī
avicāramayī nidrā yātu te rāghava kṣayam
14. rāghava kajjala-kṣodamalinā madirāmada-dharmiṇī
avicāramayī nidrā te kṣayam yātu
14. O Rāghava, may that sleep (nidrā) which is dark like lampblack powder, embodying the characteristic intoxication of wine, and composed of thoughtlessness (avicāra), be utterly destroyed for you.
महापदतिदीर्घेषु सद्विचारपरो नरः ।
न निमज्जति मोहेषु तेजोराशिस्तमःस्विव ॥ १५ ॥
mahāpadatidīrgheṣu sadvicāraparo naraḥ ,
na nimajjati moheṣu tejorāśistamaḥsviva 15
15. mahāpadati-dīrgheṣu sat-vicāra-paraḥ naraḥ
na nimajjati moheṣu tejo-rāśiḥ tamaḥsu iva
15. mahāpadati-dīrgheṣu moheṣu sat-vicāra-paraḥ
naraḥ tejo-rāśiḥ tamaḥsu iva na nimajjati
15. A person dedicated to proper discernment (vicāra) does not sink into profound and prolonged delusions (moha), just as a mass of light is not submerged by darkness.
मानसे सरसि स्वच्छे विचारकमलोत्करः ।
नूनं विकसितो यस्य हिमवानिव भाति सः ॥ १६ ॥
mānase sarasi svacche vicārakamalotkaraḥ ,
nūnaṃ vikasito yasya himavāniva bhāti saḥ 16
16. mānase sarasi svacche vicāra-kamala-utkaraḥ
nūnam vikasitaḥ yasya himavān iva bhāti saḥ
16. yasya mānase svacche sarasi vicāra-kamala-utkaraḥ
nūnam vikasitaḥ saḥ himavān iva bhāti
16. He whose cluster of discernment-lotuses (vicāra-kamala) has truly blossomed in the pure lake of his mind (manas), he shines like the Himalaya.
विचारविकला यस्य मतिर्मान्द्यमुपेयुषः ।
तस्योदेत्यशनिश्चन्द्रान्मुधा यक्षः शिशोरिव ॥ १७ ॥
vicāravikalā yasya matirmāndyamupeyuṣaḥ ,
tasyodetyaśaniścandrānmudhā yakṣaḥ śiśoriva 17
17. vicāra-vikalā yasya matiḥ māndyam upeyuṣaḥ tasya
udeti aśaniḥ candrāt mudhā yakṣaḥ śiśoḥ iva
17. yasya vicāra-vikalā matiḥ māndyam upeyuṣaḥ tasya
śiśoḥ candrāt mudhā yakṣaḥ iva aśaniḥ udeti
17. For the person whose intellect (mati) is lacking in discriminative thought (vicāra) and has succumbed to dullness, a calamity (aśani) arises, which is as paradoxical as a thunderbolt from the moon, and as vain as a child's imaginary yakṣa (spirit).
दुःखखण्डकमस्थूलं विपन्नवलतामधुः ।
राम दूरे परित्याज्यो निर्विवेको नराधमः ॥ १८ ॥
duḥkhakhaṇḍakamasthūlaṃ vipannavalatāmadhuḥ ,
rāma dūre parityājyo nirviveko narādhamaḥ 18
18. duḥkha-khaṇḍakam a-sthūlam vipanna-valatā-madhuḥ
rāma dūre parityājyaḥ nir-vivekaḥ nara-adhamaḥ
18. rāma duḥkha-khaṇḍakam a-sthūlam vipanna-valatā-madhuḥ
nir-vivekaḥ nara-adhamaḥ dūre parityājyaḥ
18. O Rāma, a despicable person (nara-adhama) who lacks discernment (viveka) is a subtle fragment of misery and like the honey from a withered creeper; he should be abandoned far away.
ये केचन दुरारम्भा दुराचारा दुराधयः ।
अविचारेण ते भान्ति वेतालास्तमसा यथा ॥ १९ ॥
ye kecana durārambhā durācārā durādhayaḥ ,
avicāreṇa te bhānti vetālāstamasā yathā 19
19. ye kecana durārambhāḥ durācārāḥ durādhayaḥ
avicāreṇa te bhānti vetālāḥ tamasā yathā
19. ye kecana durārambhāḥ durācārāḥ durādhayaḥ
te avicāreṇa tamasā vetālāḥ yathā bhānti
19. Those who undertake ill-conceived actions, exhibit bad conduct, or harbor evil intentions, appear, without proper discernment, like ghosts (vetāla) illuminated by darkness (tamas).
अविचारिणमेकान्तवनद्रुमसधर्मकम् ।
अक्षमं साधुकार्येषु दूरे कुरु रघूद्वह ॥ २० ॥
avicāriṇamekāntavanadrumasadharmakam ,
akṣamaṃ sādhukāryeṣu dūre kuru raghūdvaha 20
20. avicāriṇam ekāntavanadrumasadharmakam
akṣamam sādhukāryeṣu dūre kuru raghūdvaha
20. raghūdvaha avicāriṇam ekāntavanadrumasadharmakam
akṣamam sādhukāryeṣu dūre kuru
20. O scion of Raghu (raghūdvaha), keep far away the thoughtless (avicārin) person, who resembles a solitary forest tree and is incompetent in noble actions.
विविक्तं हि मनो जन्तोराशावैवश्यवर्जितम् ।
परां निर्वृतिमभ्येति पूर्णचन्द्र इवात्मनि ॥ २१ ॥
viviktaṃ hi mano jantorāśāvaivaśyavarjitam ,
parāṃ nirvṛtimabhyeti pūrṇacandra ivātmani 21
21. viviktam hi manaḥ jantoḥ āśāvaivaśyavarjitam
parām nirvṛttim abhyeti pūrṇacandraḥ iva ātmani
21. hi jantoḥ āśāvaivaśyavarjitam viviktam manaḥ
pūrṇacandraḥ ātmani iva parām nirvṛttim abhyeti
21. Indeed, a living being's (jantu) mind (manas), when pure and free from the helplessness of desires, attains supreme tranquility (nirvṛti), just as a full moon becomes complete within its own intrinsic nature (ātman).
विवेकितोदिता देहे सर्वं शीतलयत्यलम् ।
अलंकरोति चात्यन्तं ज्योत्स्नेव भुवनं यथा ॥ २२ ॥
vivekitoditā dehe sarvaṃ śītalayatyalam ,
alaṃkaroti cātyantaṃ jyotsneva bhuvanaṃ yathā 22
22. vivekitoditā dehe sarvam śītalayati alam
alaṅkaroti ca atyantam jyotsnā iva bhuvanam yathā
22. yathā jyotsnā bhuvanam iva,
vivekitoditā dehe sarvam alam śītalayati ca atyantam alaṅkaroti
22. The discriminating wisdom (viveka) that has arisen thoroughly cools the entire body (deha) and profoundly beautifies it, just as moonlight (jyotsnā) beautifies the world.
परमार्थपताकाया धियो धवलचामरम् ।
विचारो राजते जन्तो रजन्यामिव चन्द्रमाः ॥ २३ ॥
paramārthapatākāyā dhiyo dhavalacāmaram ,
vicāro rājate janto rajanyāmiva candramāḥ 23
23. paramārthapatākāyāḥ dhiyaḥ dhavalacāmaram |
vicāraḥ rājate jantoḥ rajanyām iva candramāḥ ||
23. jantoḥ vicāraḥ rajanyām candramāḥ iva rājate
paramārthapatākāyāḥ dhiyaḥ dhavalacāmaram
23. For an individual, inquiry (vicāra) shines forth like the moon in the night. It is the white ceremonial whisk (dhavalacāmara) of the intellect (dhī), which functions as the banner of ultimate reality (paramārtha).
विचारचारवो जीवा भासयन्तो दिशो दश ।
भान्ति भास्करवन्नूनं भूयो भवभयापहाः ॥ २४ ॥
vicāracāravo jīvā bhāsayanto diśo daśa ,
bhānti bhāskaravannūnaṃ bhūyo bhavabhayāpahāḥ 24
24. vicāracāravaḥ jīvāḥ bhāsayantaḥ diśaḥ daśa |
bhānti bhāskaravat nūnam bhūyaḥ bhavabhayāpahāḥ ||
24. vicāracāravaḥ jīvāḥ daśa diśaḥ bhāsayantaḥ
nūnam bhāskaravat bhānti bhūyaḥ bhavabhayāpahāḥ
24. Indeed, living beings (jīva) who are radiant through spiritual inquiry (vicāra), illuminating all ten directions, shine like the sun and are exceedingly effective in dispelling the fear of worldly existence (saṃsāra).
बालस्य स्वमनोमोहकल्पितः प्राणहारकः ।
रात्रौ नभसि वेतालो विचारेण विलीयते ॥ २५ ॥
bālasya svamanomohakalpitaḥ prāṇahārakaḥ ,
rātrau nabhasi vetālo vicāreṇa vilīyate 25
25. bālasya svamanomohakalpitaḥ prāṇahārakaḥ |
rātrau nabhasi vetālaḥ vicāreṇa vilīyate ||
25. rātrau nabhasi bālasya svamanomohakalpitaḥ
prāṇahārakaḥ vetālaḥ vicāreṇa vilīyate
25. A life-threatening ghost (vetāla) in the night sky, imagined by a child's own mental delusion (manomoha), completely dissolves through inquiry (vicāra).
सर्वं एव जगद्भावा अविचारेण चारवः ।
अविद्यमानसद्भावा विचारविशरारवः ॥ २६ ॥
sarvaṃ eva jagadbhāvā avicāreṇa cāravaḥ ,
avidyamānasadbhāvā vicāraviśarāravaḥ 26
26. sarvam eva jagadbhāvāḥ avicāreṇa cāravaḥ
| avidyamānasadbhāvāḥ vicāravišarāravaḥ ||
26. avicāreṇa sarvam eva jagadbhāvāḥ cāravaḥ
avidyamānasadbhāvāḥ vicāravišarāravaḥ
26. Indeed, all worldly phenomena (jagadbhāva) appear charming when not subjected to inquiry (avicāra). Yet, their actual existence (sadbhāva) is unreal (avidyamāna), and they vanish when confronted with discrimination (vicāra).
पुंसो निजमनोमोहकल्पितोऽनल्पदुःखदः ।
संसारचिरवेतालो विचारेण विलीयते ॥ २७ ॥
puṃso nijamanomohakalpito'nalpaduḥkhadaḥ ,
saṃsāraciravetālo vicāreṇa vilīyate 27
27. puṃsaḥ nija-mano-moha-kalpitaḥ analpa-duḥkha-daḥ
saṃsāra-cira-vetālaḥ vicāreṇa vilīyate
27. puṃsaḥ nija-mano-moha-kalpitaḥ analpa-duḥkha-daḥ
saṃsāra-cira-vetālaḥ vicāreṇa vilīyate
27. The long-standing goblin of transmigration (saṃsāra), which is conjured by a person's own mind's delusion and inflicts abundant suffering, dissolves through discerning inquiry.
समं सुखं निराबाधमनन्तमनपाश्रयम् ।
विद्धीमं केवलीभावं विचारोच्चतरोः फलम् ॥ २८ ॥
samaṃ sukhaṃ nirābādhamanantamanapāśrayam ,
viddhīmaṃ kevalībhāvaṃ vicāroccataroḥ phalam 28
28. samam sukham nirābādham anantam anapāśrayam
viddhi imam kevalī-bhāvam vicāra-uccataroḥ phalam
28. viddhi imam kevalī-bhāvam samam sukham nirābādham
anantam anapāśrayam vicāra-uccataroḥ phalam
28. Understand this state of singular unity, which is balanced, unobstructed, endless, and self-sufficient happiness, to be the fruit of the exalted tree of discerning inquiry.
अचलस्थितितोदारा प्रकटाभोगतेजसा ।
तेन निष्कामतोदेति शीततेवेन्दुनोदिता ॥ २९ ॥
acalasthititodārā prakaṭābhogatejasā ,
tena niṣkāmatodeti śītatevendunoditā 29
29. acala-sthiti-udārā prakaṭa-ābhoga-tejasā
tena niṣkāmatā udeti śītatā eva indunā uditā
29. tena acala-sthiti-udārā prakaṭa-ābhoga-tejasā niṣkāmatā udeti,
indunā uditā śītatā eva.
29. From that (state), desirelessness emerges, characterized by its generous and unwavering stability, and by the manifest splendor of its full experience, just like coolness produced by the moon.
स्वविचारमहौषध्या साधुश्चित्तनिषण्णया ।
तयोत्तमत्वप्रदया नाभिवाञ्छति नोज्झति ॥ ३० ॥
svavicāramahauṣadhyā sādhuścittaniṣaṇṇayā ,
tayottamatvapradayā nābhivāñchati nojjhati 30
30. sva-vicāra-mahoṣadhyā sādhuḥ citta-niṣaṇṇayā tayā
uttamattva-pradayā na abhivāñchati na ujjhati
30. sādhuḥ sva-vicāra-mahoṣadhyā citta-niṣaṇṇayā tayā
uttamattva-pradayā na abhivāñchati na ujjhati
30. Through that great medicine of one's own inquiry, which is well-established in the mind and bestows the state of supreme excellence, the discerning individual neither craves nor relinquishes anything.
तत्पदालम्बनं चेतः स्फारमाभासमागतम् ।
नास्तमेति न चोदेति खमिवातिततान्तरम् ॥ ३१ ॥
tatpadālambanaṃ cetaḥ sphāramābhāsamāgatam ,
nāstameti na codeti khamivātitatāntaram 31
31. tat-pada-ālambanam cetaḥ sphāram ābhāsam āgatam
na astam eti na ca udeti kham iva atitata-antaram
31. tat-pada-ālambanam cetaḥ sphāram ābhāsam āgatam
kham iva atitata-antaram na astam eti na ca udeti
31. The mind (cetas), resting on that ultimate reality (brahman), becomes vast and luminous. It neither sets nor rises, like the infinitely expansive sky.
न ददाति न चादत्ते न चोन्नमति शाम्यति ।
केवलं साक्षिवत्पश्यञ्जगदाभोगि तिष्ठति ॥ ३२ ॥
na dadāti na cādatte na connamati śāmyati ,
kevalaṃ sākṣivatpaśyañjagadābhogi tiṣṭhati 32
32. na dadāti na ca ādatte na ca unnamati śāmyati
kevalam sākṣivat paśyan jagat-ābhogi tiṣṭhati
32. na dadāti na ca ādatte na ca unnamati śāmyati.
kevalam sākṣivat paśyan jagat-ābhogi tiṣṭhati.
32. It neither gives nor takes, nor does it rise; rather, it remains tranquil. It simply abides, like a witness, observing the entire, all-encompassing world.
न च शाम्यति नाप्यन्तर्नापि बाह्येऽवतिष्ठति ।
न च नैष्कर्म्यमादत्ते न च कर्मणि मज्जति ॥ ३३ ॥
na ca śāmyati nāpyantarnāpi bāhye'vatiṣṭhati ,
na ca naiṣkarmyamādatte na ca karmaṇi majjati 33
33. na ca śāmyati na api antaḥ na api bāhye avatiṣṭhati
na ca naiṣkarmyam ādatte na ca karmaṇi majjati
33. na ca śāmyati na api antaḥ na api bāhye avatiṣṭhati.
na ca naiṣkarmyam ādatte na ca karmaṇi majjati.
33. It neither ceases to be nor abides exclusively inside or outside. It neither embraces inactivity (naiṣkarmya) nor plunges into action (karma).
उपेक्षते गतं वस्तु संप्राप्तमनुवर्तते ।
न क्षुब्धो न च वाऽक्षुब्धो भाति पूर्ण इवार्णवः ॥ ३४ ॥
upekṣate gataṃ vastu saṃprāptamanuvartate ,
na kṣubdho na ca vā'kṣubdho bhāti pūrṇa ivārṇavaḥ 34
34. upekṣate gatam vastu samprāptam anu-vartate na
kṣubdhaḥ na ca vā akṣubdhaḥ bhāti pūrṇaḥ iva arṇavaḥ
34. gatam vastu upekṣate.
saṃprāptam anuvartate.
na kṣubdhaḥ na ca vā akṣubdhaḥ (api).
pūrṇaḥ arṇavaḥ iva bhāti.
34. It disregards what has passed and engages with what is present. It is neither agitated nor even conventionally unagitated, but shines like a full, boundless ocean.
एवं पूर्णेन मनसा महात्मानो महाशयाः ।
जीवन्मुक्ता जगत्यस्मिन्विहरन्तीह योगिनः ॥ ३५ ॥
evaṃ pūrṇena manasā mahātmāno mahāśayāḥ ,
jīvanmuktā jagatyasminviharantīha yoginaḥ 35
35. evaṃ pūrṇena manasā mahātmānaḥ mahāśayāḥ
jīvanmuktāḥ jagati asmin viharanti iha yoginaḥ
35. evaṃ pūrṇena manasā mahāśayāḥ mahātmānaḥ
jīvanmuktāḥ yoginaḥ asmin jagati iha viharanti
35. Thus, the great-souled ones, who have noble intentions and a perfectly content mind, are liberated while living (jīvanmukta). These yogis (yogin) wander freely in this world.
उषित्वा सुचिरं कालं धीरास्ते यावदीप्सितम् ।
ते तमन्ते परित्यज्य यान्ति केवलतां तताम् ॥ ३६ ॥
uṣitvā suciraṃ kālaṃ dhīrāste yāvadīpsitam ,
te tamante parityajya yānti kevalatāṃ tatām 36
36. uṣitvā suciram kālam dhīrāḥ te yāvat īpsitam
te tam ante parityajya yānti kevalatām tatām
36. dhīrāḥ te yāvat īpsitam suciram kālam uṣitvā,
te ante tam parityajya tatām kevalatām yānti
36. Having resided for as long as they desired, those steadfast ones, at the end, abandon that (body/world) and attain that vast state of absolute unity (kevalatā).
कोऽहं कस्य च संसार इत्यापद्यपि धीमता ।
चिन्तनीयं प्रयत्नेन सप्रतीकारमात्मना ॥ ३७ ॥
ko'haṃ kasya ca saṃsāra ityāpadyapi dhīmatā ,
cintanīyaṃ prayatnena sapratīkāramātmanā 37
37. kaḥ aham kasya ca saṃsāraḥ iti āpadi api dhīmatā
cintanīyam prayatnena sapratīkāram ātmanā
37. aham kaḥ? ca kasya saṃsāraḥ iti,
āpadi api,
dhīmatā ātmanā prayatnena sapratīkāram cintanīyam
37. "Who am I? And to whom does this cycle of rebirth (saṃsāra) belong?" Even in times of calamity, a wise person should diligently reflect upon this, along with its potential remedy, by their own self (ātman).
कार्यसंकटसंदेहं राजा जानाति राघव ।
निष्फलं सफलं वापि विचारेणैव नान्यथा ॥ ३८ ॥
kāryasaṃkaṭasaṃdehaṃ rājā jānāti rāghava ,
niṣphalaṃ saphalaṃ vāpi vicāreṇaiva nānyathā 38
38. kāryasaṅkaṭasandeham rājā jānāti rāghava
niṣphalam saphalam vā api vicāreṇa eva na anyathā
38. rāghava,
rājā kāryasaṅkaṭasandeham niṣphalam saphalam vā api vicāreṇa eva jānāti,
anyathā na
38. O Rāghava, a king understands the nature of a doubtful and critical task - whether it will be fruitful or fruitless - solely through deliberation, and not by any other means.
वेदवेदान्तस्रिद्धान्तस्थितयः स्थितिकारणम् ।
निर्णीयन्ते विचारेण दीपेन च भुवो निशि ॥ ३९ ॥
vedavedāntasriddhāntasthitayaḥ sthitikāraṇam ,
nirṇīyante vicāreṇa dīpena ca bhuvo niśi 39
39. veda-vedānta-siddhānta-sthitayaḥ sthiti-kāraṇam
nirṇīyante vicāreṇa dīpena ca bhuvo niśi
39. veda-vedānta-siddhānta-sthitayaḥ sthiti-kāraṇam
vicāreṇa nirṇīyante ca dīpena bhuvo niśi
39. The established principles of the Vedas and Vedānta, which are the very foundation of existence, are clearly ascertained through proper inquiry (vicāra), just as objects on the earth are revealed by a lamp at night.
अनष्टमन्धकारेषु बहुतेजःस्वजिह्मितम् ।
पश्यत्यपि व्यवहितं विचारश्चारुलोचनम् ॥ ४० ॥
anaṣṭamandhakāreṣu bahutejaḥsvajihmitam ,
paśyatyapi vyavahitaṃ vicāraścārulocanam 40
40. an-aṣṭam andhakāreṣu bahu-tejaḥsu a-jihmitam
paśyati api vyavahitam vicāraḥ cāru-locanam
40. vicāraḥ cāru-locanam an-aṣṭam andhakāreṣu
a-jihmitam bahu-tejaḥsu api vyavahitam paśyati
40. Inquiry (vicāra), which is like a beautiful eye, discerns even that which is hidden, remaining undiminished in darkness and unswayed even amidst many bright lights.
विवेकान्धो हि जात्यन्धः शोच्यः सर्वस्य दुर्मतिः ।
दिव्यचक्षुर्विवेकात्मा जयत्यखिलवस्तुषु ॥ ४१ ॥
vivekāndho hi jātyandhaḥ śocyaḥ sarvasya durmatiḥ ,
divyacakṣurvivekātmā jayatyakhilavastuṣu 41
41. viveka-andhaḥ hi jāty-andhaḥ śocyaḥ sarvasya dur-matiḥ
divya-cakṣuḥ viveka-ātmā jayati akhila-vastuṣu
41. viveka-andhaḥ hi jāty-andhaḥ śocyaḥ sarvasya dur-matiḥ,
divya-cakṣuḥ viveka-ātmā akhila-vastuṣu jayati
41. Indeed, one who is blind to discrimination (viveka) is like someone born blind and is lamentable to all due to their evil mind. But the very essence (ātman) of discrimination (viveka), which is a divine eye, triumphs over all things.
परमात्ममयी मान्या महानन्दैकसाधिनी ।
क्षणमेकं परित्याज्या न विचारचमत्कृतिः ॥ ४२ ॥
paramātmamayī mānyā mahānandaikasādhinī ,
kṣaṇamekaṃ parityājyā na vicāracamatkṛtiḥ 42
42. param-ātma-mayī mānyā mahā-ānanda-eka-sādhinī
kṣaṇam ekam parityājyā na vicāra-camatkṛtiḥ
42. vicāra-camatkṛtiḥ param-ātma-mayī mānyā
mahā-ānanda-eka-sādhinī ekam kṣaṇam na parityājyā
42. The astonishing power of inquiry (vicāra), which embodies the supreme Self (paramātman), is venerable and is the sole means to great bliss (mahānanda); it should not be abandoned even for a single moment.
विचारचारुपुरुषो महतामपि रोचते ।
परिपक्वचमत्कारं सहकारफलं यथा ॥ ४३ ॥
vicāracārupuruṣo mahatāmapi rocate ,
paripakvacamatkāraṃ sahakāraphalaṃ yathā 43
43. vicāracārupuruṣaḥ mahatām api rocate
paripakvacamatkāram sahakāraphalam yathā
43. yathā paripakvacamatkāram sahakāraphalam,
vicāracārupuruṣaḥ mahatām api rocate.
43. Just as a perfectly ripe mango fruit, a person (puruṣa) whose nature is beautiful due to proper discernment is pleasing even to great individuals.
विचारकान्तमतयो नानेकेषु पुनःपुनः ।
लुठन्ति दुःखश्वभ्रेषु ज्ञाताध्वगतयो नराः ॥ ४४ ॥
vicārakāntamatayo nānekeṣu punaḥpunaḥ ,
luṭhanti duḥkhaśvabhreṣu jñātādhvagatayo narāḥ 44
44. vicārakāntamatayaḥ na anekesṣu punaḥ punaḥ
luṭhanti duḥkhaśvabhreṣu jñātādhvagatayaḥ narāḥ
44. vicārakāntamatayaḥ jñātādhvagatayaḥ narāḥ anekesṣu duḥkhaśvabhreṣu punaḥ punaḥ na luṭhanti.
44. People (narāḥ) whose minds are pleasing (kānta) through right discernment (vicāra) and who have understood the path (jñātādhvagatayaḥ) do not repeatedly (punaḥ punaḥ) wallow (luṭhanti) in numerous (anekesṣu) abysses of suffering (duḥkhaśvabhreṣu).
नच रौति तथा रोगी नानर्थशतजर्जरः ।
अविचारविनष्टात्मा यथाऽज्ञः परिरोदिति ॥ ४५ ॥
naca rauti tathā rogī nānarthaśatajarjaraḥ ,
avicāravinaṣṭātmā yathā'jñaḥ pariroditi 45
45. na ca rauti tathā rogī na anarthaśatajarjaraḥ
avicāravinaṣṭātmā yathā ajñaḥ pariroditi
45. yathā avicāravinaṣṭātmā ajñaḥ pariroditi,
rogī na rauti,
ca anarthaśatajarjaraḥ na (rauti).
45. Neither a sick person, nor one worn out by a hundred misfortunes, cries out similarly (tathā) as an ignorant person (ajñaḥ) whose inner self (ātman) is destroyed by a lack of discernment (avicāra) laments profusely.
वरं कर्दममेकत्वं मलकीटकता वरम् ।
वरमन्धगुहाहित्वं न नरस्याविचारिता ॥ ४६ ॥
varaṃ kardamamekatvaṃ malakīṭakatā varam ,
varamandhaguhāhitvaṃ na narasyāvicāritā 46
46. varam kardamam ekatvam malakīṭakatā varam
varam andhaguhāhitvam na narasya avicāritā
46. kardamam ekatvam varam,
malakīṭakatā varam,
andhaguhāhitvam varam,
narasya avicāritā na (varam).
46. It is better to be united with mud, better to be a worm in filth, better to be a snake dwelling in a dark cave; but for a person, thoughtlessness (avicāritā) is not better.
सर्वानर्थनिजावासं सर्वसाधुतिरस्कृतम् ।
सर्वदौस्थित्यसीमान्तमविचारं परित्यजेत् ॥ ४७ ॥
sarvānarthanijāvāsaṃ sarvasādhutiraskṛtam ,
sarvadausthityasīmāntamavicāraṃ parityajet 47
47. sarvānartha-nijāvāsam sarvasādhu-tiraskṛtam
sarvadausthitya-sīmāntam avicāram parityajet
47. avicāram sarvānartha-nijāvāsam sarvasādhu-tiraskṛtam
sarvadausthitya-sīmāntam parityajet
47. One should completely abandon a lack of discrimination (avicāra), which is the inherent abode of all misfortunes, rejected by all virtuous people, and the ultimate limit of all adverse conditions.
नित्यं विचारयुक्तेन भवितव्यं महात्मना ।
तथान्धकूपे पततां विचारो ह्यवलम्बनम् ॥ ४८ ॥
nityaṃ vicārayuktena bhavitavyaṃ mahātmanā ,
tathāndhakūpe patatāṃ vicāro hyavalambanam 48
48. nityam vicārayuktena bhavitavyam mahātmanā
tathā andhakūpe patatām vicāraḥ hi avalambanam
48. mahātmanā nityam vicārayuktena bhavitavyam.
tathā andhakūpe patatām hi vicāraḥ avalambanam.
48. A great soul (mahātman) should always be engaged in discrimination (vicāra). Indeed, discrimination (vicāra) is the sole support for those falling into a deep, blind well.
स्वयमेवात्मनात्मानमवष्टभ्य विचारतः ।
संसारमोहजलधेस्तारयेत्स्वमनोमृगम् ॥ ४९ ॥
svayamevātmanātmānamavaṣṭabhya vicārataḥ ,
saṃsāramohajaladhestārayetsvamanomṛgam 49
49. svayam eva ātmanā ātmānam avaṣṭabhya vicārataḥ
saṃsāra-moha-jaladheḥ tārayet svamanomṛgam
49. svayam eva ātmanā ātmānam vicārataḥ avaṣṭabhya,
saṃsāra-moha-jaladheḥ svamanomṛgam tārayet.
49. One should, by oneself, through the self (ātman) and by means of discrimination (vicāra), restrain one's mind, which is like a deer, and enable it to cross the ocean of delusion (moha) that is the cycle of rebirth (saṃsāra).
कोऽहं कथमयं दोषः संसाराख्य उपागतः ।
न्यायेनेति परामर्शो विचार इति कथ्यते ॥ ५० ॥
ko'haṃ kathamayaṃ doṣaḥ saṃsārākhya upāgataḥ ,
nyāyeneti parāmarśo vicāra iti kathyate 50
50. kaḥ aham katham ayam doṣaḥ saṃsārākhyaḥ upāgataḥ
nyāyena iti parāmarśaḥ vicāraḥ iti kathyate
50. "kaḥ aham? ayam saṃsārākhyaḥ doṣaḥ katham upāgataḥ?" iti nyāyena parāmarśaḥ vicāraḥ iti kathyate.
50. "Who am I? How has this flaw, known as the cycle of rebirth (saṃsāra), come about?" Such a logical deliberation (nyāya) is called discrimination (vicāra).
अन्धान्धमोहसुधनं चिरं दुःखाय केवलम् ।
कृतं शिलाया हृदयं दुर्मतेश्चाविचारिणः ॥ ५१ ॥
andhāndhamohasudhanaṃ ciraṃ duḥkhāya kevalam ,
kṛtaṃ śilāyā hṛdayaṃ durmateścāvicāriṇaḥ 51
51. andha-andha-moha-sudhanam ciram duḥkhāya kevalam
kṛtam śilāyāḥ hṛdayam durmateḥ ca avicāriṇaḥ
51. durmateḥ ca avicāriṇaḥ śilāyāḥ kṛtam hṛdayam
andha-andha-moha-sudhanam kevalam ciram duḥkhāya (bhavati)
51. The heart of a foolish and thoughtless person, made as if of stone, which is merely a great fortune born of profound blind delusion (moha), leads only to prolonged suffering.
भावाभावग्रहोत्सर्गदृशामिह हि राघव ।
न विचारादृते तत्त्वं ज्ञायते साधु किंचन ॥ ५२ ॥
bhāvābhāvagrahotsargadṛśāmiha hi rāghava ,
na vicārādṛte tattvaṃ jñāyate sādhu kiṃcana 52
52. bhāva-abhāva-graha-utsarga-dṛśām iha hi rāghava
na vicārāt ṛte tattvam jñāyate sādhu kiṃcana
52. hi rāghava iha bhāva-abhāva-graha-utsarga-dṛśām
vicārāt ṛte kiṃcana tattvam sādhu na jñāyate
52. O Rāghava, indeed, for those whose vision is confined to the acceptance of 'is' and the rejection of 'is not' (bhāva-abhāva-graha-utsarga-dṛśām), no truth (tattvam) whatsoever is properly known here without inquiry (vicāra).
विचाराज्ज्ञायते तत्त्वं तत्त्वाद्विश्रान्तिरात्मनि ।
अतो मनसि शान्तत्वं सर्वदुःखपरिक्षयः ॥ ५३ ॥
vicārājjñāyate tattvaṃ tattvādviśrāntirātmani ,
ato manasi śāntatvaṃ sarvaduḥkhaparikṣayaḥ 53
53. vicārāt jñāyate tattvam tattvāt viśrāntiḥ ātmani
ataḥ manasi śāntatvam sarva-duḥkha-parikṣayaḥ
53. vicārāt tattvam jñāyate; tattvāt
ātmani viśrāntiḥ (bhavati); ataḥ
manasi śāntatvam (bhavati) (ca)
sarva-duḥkha-parikṣayaḥ (bhavati)
53. Through inquiry (vicāra), truth (tattvam) is known; from truth, there is rest (viśrānti) in the self (ātman). Therefore, there is peace in the mind and the complete cessation of all suffering.
सफलता फलते भुवि कर्मणां प्रकटतां किल गच्छति उत्तमाम् ।
स्फुटविचारदृशैव विचारिता शमवते भवते च विरोचताम् ॥ ५४ ॥
saphalatā phalate bhuvi karmaṇāṃ prakaṭatāṃ kila gacchati uttamām ,
sphuṭavicāradṛśaiva vicāritā śamavate bhavate ca virocatām 54
54. saphalatā phalate bhuvi karmaṇām
prakaṭatām kila gacchati uttamām
sphuṭa-vicāra-dṛśā eva vicāritā
śamavate bhavate ca virocātām
54. bhuvi karmaṇām saphalatā kila uttamām
prakaṭatām gacchati phalate (ca)
sphuṭa-vicāra-dṛśā eva vicāritā
(sā/te) śamavate bhavate ca virocātām
54. The success of actions (karma) on earth truly attains a supreme manifestation. May this success and manifestation, when properly considered by the clear insight of inquiry (vicāra), shine forth for you, who possess tranquility.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa (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 (current chapter) 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