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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-17

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श्रीवसिष्ठ उवाच ।
एवमन्तर्विवेको यः स महानिह राघव ।
योग्यो ज्ञानगिरः श्रोतुं राजेव नयभारतीम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
evamantarviveko yaḥ sa mahāniha rāghava ,
yogyo jñānagiraḥ śrotuṃ rājeva nayabhāratīm 1
1. śrīvasiṣṭha uvāca evam antarvivekaḥ yaḥ saḥ mahān iha
rāghava yogyaḥ jñānagiraḥ śrotum rājā iva nayabhāratīm
1. śrīvasiṣṭha uvāca rāghava iha yaḥ evam antarvivekaḥ saḥ
mahān rājā nayabhāratīm śrotum iva jñānagiraḥ yogyaḥ
1. Śrī Vasiṣṭha said: "O Rāghava, he who possesses such inner discrimination (viveka) is truly great in this world, and is worthy to hear words of knowledge, just as a king is worthy to hear political counsel."
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अवदातोऽवदातस्य विचारस्य महाशयः ।
जडसङ्गोज्झितो योग्यः शरदिन्दोर्यथा नभः ॥ २ ॥
avadāto'vadātasya vicārasya mahāśayaḥ ,
jaḍasaṅgojjhito yogyaḥ śaradindoryathā nabhaḥ 2
2. avadātaḥ avadātasya vicārasya mahāśayaḥ jaḍasaṅgaḥ
ujjhitaḥ yogyaḥ śaradindoḥ yathā nabhaḥ
2. mahāśayaḥ avadātaḥ,
avadātasya vicārasya jaḍasaṅgaḥ ujjhitaḥ yogyaḥ,
yathā nabhaḥ śaradindoḥ
2. A noble-minded individual, whose discernment (vicāra) is pure and who is free from the association with inertness, is worthy, just as the clear sky is worthy of the autumn moon.
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त्वमेतया खण्डितया गुणलक्ष्म्या समाश्रितः ।
मनोमोहहरं वाक्यं वक्ष्यमाणमिदं श्रृणु ॥ ३ ॥
tvametayā khaṇḍitayā guṇalakṣmyā samāśritaḥ ,
manomohaharaṃ vākyaṃ vakṣyamāṇamidaṃ śrṛṇu 3
3. tvam etayā khaṇḍitayā guṇalakṣmyā samāśritaḥ
manomohaharam vākyam vakṣyamāṇam idam śṛṇu
3. tvam etayā khaṇḍitayā guṇalakṣmyā samāśritaḥ,
idam manomohaharam vakṣyamāṇam vākyam śṛṇu
3. You, who are endowed with this fragmented aspect of the qualities (guṇa), please listen to this forthcoming statement, which dispels mental delusion.
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पुण्यकल्पद्रुमो यस्य फलभारानतः स्थितः ।
मुक्तये जायते जन्तोस्तस्येदं श्रोतुमुद्यमः ॥ ४ ॥
puṇyakalpadrumo yasya phalabhārānataḥ sthitaḥ ,
muktaye jāyate jantostasyedaṃ śrotumudyamaḥ 4
4. puṇyakalpadrumaḥ yasya phalabhārānataḥ sthitaḥ
muktaye jāyate jantoḥ tasya idam śrotum udyamaḥ
4. yasya puṇyakalpadrumaḥ phalabhārānataḥ sthitaḥ,
jantoḥ muktaye (phalam) jāyate,
tasya idam śrotum udyamaḥ (bhavati)
4. For that person for whom the wish-fulfilling tree of merit stands, bent low with the weight of its fruits, leading to the liberation (mokṣa) of a living being, for him arises this endeavor to listen.
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पावनानामुदाराणां परबोधैकदायिनाम् ।
वचसां भाजनं भूत्यै भव्यो भवति नाधमः ॥ ५ ॥
pāvanānāmudārāṇāṃ parabodhaikadāyinām ,
vacasāṃ bhājanaṃ bhūtyai bhavyo bhavati nādhamaḥ 5
5. pāvanānām udārāṇām parabodhaikadāyinām vacasām
bhājanam bhūtyai bhavyaḥ bhavati na adhamaḥ
5. bhavyaḥ na adhamaḥ (tu),
pāvanānām udārāṇām parabodhaikadāyinām vacasām bhājanam bhūtyai bhavati
5. A noble person, not an ignoble one, becomes the recipient of purifying, exalted words that exclusively bestow supreme knowledge (bodha) for the sake of his prosperity.
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मोक्षोपायाभिधानेयं संहिता सारसंमिता ।
त्रिंशद्द्वे च सहस्राणि ज्ञाता निर्वाणदायिनी ॥ ६ ॥
mokṣopāyābhidhāneyaṃ saṃhitā sārasaṃmitā ,
triṃśaddve ca sahasrāṇi jñātā nirvāṇadāyinī 6
6. mokṣopāyābhidhānā iyam saṃhitā sārasaṃmitā |
triṃśat dve ca sahasrāṇi jñātā nirvāṇadāyinī ||
6. iyam mokṣopāyābhidhānā sārasaṃmitā saṃhitā triṃśat dve ca sahasrāṇi jñātā nirvāṇadāyinī.
6. This compilation, titled "The Means to Liberation" (mokṣa), is imbued with essence. When it is understood, this text, comprising two thousand and thirty [verses], bestows final liberation (nirvāṇa).
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दीपे यथा विनिद्रस्य ज्वलिते संप्रवर्तते ।
आलोकोऽनिच्छतोऽप्येवं निर्वाणमनया भवेत् ॥ ७ ॥
dīpe yathā vinidrasya jvalite saṃpravartate ,
āloko'nicchato'pyevaṃ nirvāṇamanayā bhavet 7
7. dīpe yathā vinidrasya jvalite saṃpravartate |
ālokaḥ anicchataḥ api evam nirvāṇam anayā bhavet ||
7. yathā dīpe jvalite vinidrasya ālokaḥ saṃpravartate,
evam anayā anicchataḥ api nirvāṇam bhavet.
7. Just as light manifests for someone who is awake when a lamp is lit, similarly, through this [text], final liberation (nirvāṇa) can be attained, even for one who is unwilling.
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स्वयं ज्ञाता श्रुता वापि भ्रान्तिशान्त्यैकसौख्यदा ।
आप्रेक्ष्य वर्णिता सद्यो यथा स्वर्गतरङ्गिणी ॥ ८ ॥
svayaṃ jñātā śrutā vāpi bhrāntiśāntyaikasaukhyadā ,
āprekṣya varṇitā sadyo yathā svargataraṅgiṇī 8
8. svayam jñātā śrutā vā api bhrāntiśāntyaikasaukhyadā
| āprekṣya varṇitā sadyaḥ yathā svargataraṅgiṇī ||
8. svayam jñātā vā api śrutā (sā saṃhitā) bhrāntiśāntyaikasaukhyadā (bhavati).
(sā) sadyaḥ āprekṣya varṇitā yathā svargataraṅgiṇī (bhavati).
8. Whether known or heard by oneself, this [text] alone bestows the unique happiness arising from the cessation of delusion. It is immediately like the celestial river (svargataraṅgiṇī) when thoroughly perceived and described.
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यथा रज्ज्वामहिभ्रान्तिर्विनश्यत्यवलोकनात् ।
तथैतत्प्रेक्षणाच्छान्तिमेति संसारदुःखिता ॥ ९ ॥
yathā rajjvāmahibhrāntirvinaśyatyavalokanāt ,
tathaitatprekṣaṇācchāntimeti saṃsāraduḥkhitā 9
9. yathā rajjvām ahi bhrāntiḥ vinaśyati avalokanāt |
tathā etat prekṣaṇāt śāntim eti saṃsāraduḥkhitā ||
9. yathā rajjvām ahi bhrāntiḥ avalokanāt vinaśyati,
tathā etat prekṣaṇāt saṃsāraduḥkhitā śāntim eti.
9. Just as the delusion of a snake in a rope is dispelled by its observation, similarly, a person afflicted by the suffering of transmigration (saṃsāra) attains peace (śānti) by observing this [text].
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युक्तियुक्तार्थवाक्यानि कल्पितानि पृथक्पृथक् ।
दृष्टान्तसारसूक्तानि चास्यां प्रकरणानि षट् ॥ १० ॥
yuktiyuktārthavākyāni kalpitāni pṛthakpṛthak ,
dṛṣṭāntasārasūktāni cāsyāṃ prakaraṇāni ṣaṭ 10
10. yuktiyukthavākyāni kalpitāni pṛthak pṛthak
dṛṣṭāntasārasūktāni ca asyām prakaraṇāni ṣaṭ
10. asyām ṣaṭ prakaraṇāni yuktiyukthavākyāni ca dṛṣṭāntasārasūktāni pṛthak pṛthak kalpitāni.
10. In this work, six separate chapters have been composed, containing sentences full of reasoned arguments and maxims that encapsulate the essence of illustrative examples.
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वैराग्याख्यं प्रकरणं प्रथमं परिकीर्तितम् ।
विरागो वर्धते येन सेकेनेव मरौ तरुः ॥ ११ ॥
vairāgyākhyaṃ prakaraṇaṃ prathamaṃ parikīrtitam ,
virāgo vardhate yena sekeneva marau taruḥ 11
11. vairāgyākhyam prakaraṇam prathamam parikīrtitam
virāgaḥ vardhate yena sekena iva marau taruḥ
11. prathamam prakaraṇam vairāgyākhyam parikīrtitam.
yena virāgaḥ vardhate,
marau sekena iva taruḥ.
11. The first chapter is titled 'Renunciation (vairāgya)'. By means of it, a sense of detachment (virāga) grows, just as a tree flourishes in a desert through watering.
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अनुबन्धेन सहितं दिष्टतत्त्वनिरूपणम् ।
सार्धं सहस्रं ग्रन्थस्य यस्मिन्हृदि विचारिते ।
प्रकाशाच्छुद्धतोदेति मणाविव सुमार्जिते ॥ १२ ॥
anubandhena sahitaṃ diṣṭatattvanirūpaṇam ,
sārdhaṃ sahasraṃ granthasya yasminhṛdi vicārite ,
prakāśācchuddhatodeti maṇāviva sumārjite 12
12. anubandhena sahitam diṣṭatattvanirūpaṇam
sārdham sahasram granthasya
yasmin hṛdi vicārite prakāśāt
śuddhatā udeti maṇau iva sumārjite
12. anubandhena sahitam diṣṭatattvanirūpaṇam (idam asti).
granthasya sārdham sahasram (etat asti).
yasmin hṛdi vicārite,
maṇau sumārjite iva,
prakāśāt śuddhatā udeti.
12. This chapter, comprising one and a half thousand verses of the text, presents the ultimate reality (tattva) as determined by destiny, along with its implications. When this is contemplated in the heart, a pure radiance arises, just as it does from a well-polished gem.
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मुमुक्षुव्यवहाराख्यं ततः प्रकरणं कृतम् ।
सहस्रमात्रं ग्रन्थस्य युक्तिग्रन्थेन सुन्दरम् ॥ १३ ॥
mumukṣuvyavahārākhyaṃ tataḥ prakaraṇaṃ kṛtam ,
sahasramātraṃ granthasya yuktigranthena sundaram 13
13. mumukṣuvyavahārākhyam tataḥ prakaraṇam kṛtam
sahasramātram granthasya yuktigranthena sundaram
13. tataḥ mumukṣuvyavahārākhyam prakaraṇam kṛtam.
granthasya sahasramātram (etat).
yuktigranthena sundaram.
13. Following that, the chapter titled 'The Conduct of the Seeker of Liberation (mokṣa)' was composed. This section, comprising only a thousand verses of the text, is made beautiful by its logical exposition.
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स्वभावो हि मुमुक्षूणां नराणां यत्र वर्ण्यते ।
अथोत्पत्तिप्रकरणं दृष्टान्ताख्यायिकामयम् ॥ १४ ॥
svabhāvo hi mumukṣūṇāṃ narāṇāṃ yatra varṇyate ,
athotpattiprakaraṇaṃ dṛṣṭāntākhyāyikāmayam 14
14. svabhāvaḥ hi mumukṣūṇām narāṇām yatra varṇyate
atha utpattiprakaraṇam dṛṣṭāntākhyāyikāmayam
14. yatra hi mumukṣūṇām narāṇām svabhāvaḥ varṇyate,
atha utpattiprakaraṇam dṛṣṭāntākhyāyikāmayam (asti).
14. Indeed, this is where the intrinsic nature (svabhāva) of individuals desiring liberation (mokṣa) is described. Now follows the chapter on creation, which is rich in illustrative examples and narratives.
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सप्तग्रन्थसहस्राणि विज्ञानप्रतिपादकम् ।
जागती द्रष्टृदृश्यश्रीरहंत्वमितिरूपिणी ॥ १५ ॥
saptagranthasahasrāṇi vijñānapratipādakam ,
jāgatī draṣṭṛdṛśyaśrīrahaṃtvamitirūpiṇī 15
15. saptagranthasahastrāṇi vijñānapratipādakam
jāgatī draṣṭṛdṛśyaśrīḥ ahaṃtvamitirūpiṇī
15. saptagranthasahastrāṇi vijñānapratipādakam (asti).
jāgatī draṣṭṛdṛśyaśrīḥ ahaṃtvamitirūpiṇī (asti).
15. This text consists of seven thousand treatises that expound upon true knowledge. The waking state (or the manifest world) manifests as the splendor of the seer and the seen, taking the form of the conception of 'I-ness' (ahaṅkāra).
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अनुत्पन्नैवोत्थितेव यत्रेति परिवर्ण्यते ।
यस्मिन्श्रुते जगदिदं श्रोतान्तर्बुध्यतेऽखिलम् ॥ १६ ॥
anutpannaivotthiteva yatreti parivarṇyate ,
yasminśrute jagadidaṃ śrotāntarbudhyate'khilam 16
16. anutpannā eva utthitā iva yatra iti parivarṇyate
yasmin śrute jagat idam śrotā antarbudhyate akhilam
16. yatra (idam) anutpannā eva utthitā iva iti parivarṇyate.
yasmin śrute,
śrotā idam akhilam jagat antarbudhyate.
16. This is where (the world) is fully described as unproduced, yet seemingly arisen. By hearing which (text), the listener inwardly realizes this entire world.
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सास्मद्युष्मत्सविस्तारं सलोकाकाशपर्वतम् ।
पिण्डग्रहविनिर्मुक्तं निर्भित्तिकमपर्वतम् ॥ १७ ॥
sāsmadyuṣmatsavistāraṃ salokākāśaparvatam ,
piṇḍagrahavinirmuktaṃ nirbhittikamaparvatam 17
17. sā asmadyuṣmatsavistāram salokākāśaparvatam
piṇḍagrahavinirmuktam nirbhittikamaparvatam
17. sā (jāgatī vā jagat) asmadyuṣmatsavistāram,
salokākāśaparvatam,
piṇḍagrahavinirmuktam,
nirbhittikamaparvatam (ca asti).
17. That (world), which encompasses the subjective 'I' and objective 'you' in full detail, along with worlds, space, and mountains, is (also realized as) liberated from the grasp of individual forms, without support, and devoid of (conceptual) mountains.
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पृथ्व्यादिभूतरहितं संकल्प इव पत्तनम् ।
स्वप्नोपलम्भभावाभं मनोराज्यवदाततम् ॥ १८ ॥
pṛthvyādibhūtarahitaṃ saṃkalpa iva pattanam ,
svapnopalambhabhāvābhaṃ manorājyavadātatam 18
18. pṛthvyādibhūtarahitam saṅkalpaḥ iva pattanam
svapnopalambhabhāvābham manorājyavadātatam
18. pṛthvyādibhūtarahitam saṅkalpaḥ iva pattanam
svapnopalambhabhāvābham manorājyavadātatam
18. It is devoid of earth and other elements, like a city conceived in imagination. It resembles the nature of objects perceived in a dream and is as extensive as a daydream.
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गन्धर्वनगरप्रख्यमर्थशून्योपलम्भनात् ।
द्विचन्द्रविभ्रमाभासं मृगतृष्णाम्बुवर्तनम् ॥ १९ ॥
gandharvanagaraprakhyamarthaśūnyopalambhanāt ,
dvicandravibhramābhāsaṃ mṛgatṛṣṇāmbuvartanam 19
19. gandharvanagaraprakhyam arthaśūnyopalambhanāt
dvīcandravibhramābhāsam mṛgatṛṣṇāmbuvartanam
19. gandharvanagaraprakhyam arthaśūnyopalambhanāt
dvīcandravibhramābhāsam mṛgatṛṣṇāmbuvartanam
19. It resembles a city of Gandharvas, perceived but ultimately devoid of true meaning. It appears like the optical illusion of two moons and manifests as the illusory water of a mirage.
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नौयानलोलशैलाभं सत्यलाभविवर्जितम् ।
चित्तभ्रमपिशाचाभं निर्बीजमपि भासुरम् ॥ २० ॥
nauyānalolaśailābhaṃ satyalābhavivarjitam ,
cittabhramapiśācābhaṃ nirbījamapi bhāsuram 20
20. nauyānalolaśailābham satyalābhavivarjitam
cittabhramapiśācābham nirbījam api bhāsuram
20. nauyānalolaśailābham satyalābhavivarjitam
cittabhramapiśācābham nirbījam api bhāsuram
20. It resembles a mountain swaying as if viewed from a boat, and it is devoid of any true gain or reality. It appears like the demon of mental delusion, and though it has no real cause (seedless), it shines brightly.
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कथार्थप्रतिभासाभं व्योममुक्तावलीनिभम् ।
कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि ॥ २१ ॥
kathārthapratibhāsābhaṃ vyomamuktāvalīnibham ,
kaṭakatvaṃ yathā hemni taraṅgatvaṃ yathāmbhasi 21
21. kathārthapratibhāsābham vyomamuktāvalīnibham
kaṭakatvam yathā hemni taraṅgatvam yathā ambhasi
21. kathārthapratibhāsābham vyomamuktāvalīnibham
kaṭakatvam yathā hemni taraṅgatvam yathā ambhasi
21. It appears like the manifestation of a story's meaning, or like a string of pearls in the sky. It is similar to how the quality of being a bracelet exists in gold, or how the quality of being a wave exists in water.
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यथा नभसि नीलत्वमसदेवोत्थितं सदा ।
अभित्तिरङ्गरहितमुपलब्धिमनोहरम् ॥ २२ ॥
yathā nabhasi nīlatvamasadevotthitaṃ sadā ,
abhittiraṅgarahitamupalabdhimanoharam 22
22. yathā nabhasī nīlatvam asat eva utthitam
sadā abhittiḥ aṅgarahitam upalabdhimanoharam
22. yathā nīlatvam asat eva sadā utthitam nabhasī
abhittiḥ aṅgarahitam upalabdhimanoharam
22. Just as blueness, which is actually non-existent, always appears in the sky - it has no foundation and no parts, yet it is charming to our perception.
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स्वप्ने वा व्योम्नि वा चित्रमकर्तृ चिरभासुरम् ।
अवह्निरेव वह्नित्वं धत्ते चित्रानलो यथा ॥ २३ ॥
svapne vā vyomni vā citramakartṛ cirabhāsuram ,
avahnireva vahnitvaṃ dhatte citrānalo yathā 23
23. svapne vā vyomni vā citram akartṛ cirabhāsuram
avahniḥ eva vahnitvam dhatte citra analaḥ yathā
23. yathā akartṛ cirabhāsuram citram svapne vā vyomni
vā avahniḥ eva citra analaḥ vahnitvam dhatte
23. Just as a picture or wondrous sight, without any creator and ever-radiant, appears either in a dream or in the sky; similarly, a painted fire assumes the quality of fire even though it is not actually fire.
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दधात्येवं जगच्छब्दरूपार्थमसदात्मकम् ।
तरङ्गोत्पलमालाभं दृष्टनृत्यमिवोत्थितम् ॥ २४ ॥
dadhātyevaṃ jagacchabdarūpārthamasadātmakam ,
taraṅgotpalamālābhaṃ dṛṣṭanṛtyamivotthitam 24
24. dadhāti evam jagat śabdarūpārtham asadātmakam
taraṅgotpalamālābham dṛṣṭanṛtyam iva utthitam
24. evam [tat] jagat śabdarūpārtham asadātmakam
taraṅgotpalamālābham dṛṣṭanṛtyam iva utthitam dadhāti
24. In this manner, [the ultimate reality] produces the world (jagat) - which comprises words and their meanings, and whose nature is non-existent. This world manifests like a witnessed dance, or like a garland of lotus flowers formed by waves.
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चक्रचीत्कारपूर्णस्य जलराशिमिवोद्यतम् ।
शीर्णपत्रं भ्रष्टनष्टं ग्रीष्मे वनमिवारसम् ॥ २५ ॥
cakracītkārapūrṇasya jalarāśimivodyatam ,
śīrṇapatraṃ bhraṣṭanaṣṭaṃ grīṣme vanamivārasam 25
25. cakracītkārapūrṇasya jalarāśim iva udyatam
śīrṇapatram bhraṣṭanaṣṭam grīṣme vanam iva arasam
25. [jagat] cakracītkārapūrṇasya jalarāśim iva udyatam [bhāti],
grīṣme śīrṇapatram bhraṣṭanaṣṭam arasam vanam iva [ca bhāti]
25. [It appears] like a surging mass of water, filled with the screeching sounds of a wheel (e.g., waterwheel), or like a summer forest whose leaves have withered, fallen, and decayed, utterly devoid of sap or vitality.
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मरणव्यग्रचित्ताभं शिलागृहगुहास्पदम् ।
अन्धकारगुहैकैकनृत्तमुन्मत्तचेष्टितम् ॥ २६ ॥
maraṇavyagracittābhaṃ śilāgṛhaguhāspadam ,
andhakāraguhaikaikanṛttamunmattaceṣṭitam 26
26. maraṇavyagracittābham śilāgṛhaguhāspadam
andhakāraguhaikaikanṛttam unmattaceṣṭitam
26. maraṇavyagracittābham śilāgṛhaguhāspadam
andhakāraguhaikaikanṛttam unmattaceṣṭitam
26. It resembles a mind agitated by death, having stone dwellings and caves as its abode, where each dark cave performs a unique dance, and is characterized by frenzied actions.
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प्रशान्ताज्ञाननीहारं विज्ञानशरदम्बरम् ।
समुत्कीर्णमिव स्तम्भे चित्रं भित्ताविवोदितम् ॥ २७ ॥
praśāntājñānanīhāraṃ vijñānaśaradambaram ,
samutkīrṇamiva stambhe citraṃ bhittāvivoditam 27
27. praśāntājñānanīhāram vijñānaśaradam ambaram
samutkīrṇam iva stambhe citram bhittau iva uditam
27. praśāntājñānanīhāram vijñānaśaradam ambaram
samutkīrṇam iva stambhe citram iva bhittau uditam
27. It is that in which the fog of ignorance (ajñāna) is quelled, like the clear autumn sky of discriminative knowledge (vijñāna). It is as if engraved on a pillar, or a painting manifested on a wall.
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पङ्कादिवाभिरचितं सचेतनमचेतनम् ।
ततः स्थितिप्रकरणं चतुर्थं परिकल्पितम् ॥ २८ ॥
paṅkādivābhiracitaṃ sacetanamacetanam ,
tataḥ sthitiprakaraṇaṃ caturthaṃ parikalpitam 28
28. paṅkāt iva abhiracitam sacetanam acetanam
tataḥ sthitiprakaraṇam caturtham parikalpitam
28. tataḥ caturtham sthitiprakaraṇam paṅkāt iva
abhiracitam sacetanam acetanam parikalpitam
28. As if made from mud, both sentient and insentient, therefore, the fourth chapter, the 'Chapter on Existence,' has been conceived.
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त्रीणि ग्रन्थसहस्राणि व्याख्यानाख्यायिकामयम् ।
इत्थं जगदहंभावरूपस्थितिमुपागतम् ॥ २९ ॥
trīṇi granthasahasrāṇi vyākhyānākhyāyikāmayam ,
itthaṃ jagadahaṃbhāvarūpasthitimupāgatam 29
29. trīṇi granthasahasrāṇi vyākhyānākhyāyikāmayam
ittham jagat ahaṃbhāvarūpasthitim upāgatam
29. ittham trīṇi granthasahasrāṇi vyākhyānākhyāyikāmayam
jagat ahaṃbhāvarūpasthitim upāgatam
29. Three thousand verses, consisting of explanations and narratives, describe how the world has thus attained a state characterized by the form of the 'I-sense' (ahaṅkāra).
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द्रष्टृदृश्यक्रमं प्रौढमित्यत्र परिकीर्तितम् ।
दशदिङ्मण्डलाभोगभासुरोऽयं जगद्भ्रमः ॥ ३० ॥
draṣṭṛdṛśyakramaṃ prauḍhamityatra parikīrtitam ,
daśadiṅmaṇḍalābhogabhāsuro'yaṃ jagadbhramaḥ 30
30. draṣṭṛdṛśyakramam prauḍham iti atra parikīrtitam
daśadiṅmaṇḍalābhogabhāsuraḥ ayam jagadbhramaḥ
30. atra draṣṭṛdṛśyakramam prauḍham iti parikīrtitam
ayam jagadbhramaḥ daśadiṅmaṇḍalābhogabhāsuraḥ
30. Here, the extensive sequence of the perceiver and the perceived has been thoroughly explained. This world-delusion (māyā), which shines splendidly with the full expanse of the ten directions, is indeed what is being referred to.
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इत्थमभ्यागतो वृद्धिमिति तत्रोच्यते चिरम् ।
उपशान्तिप्रकरणं ततः पञ्चसहस्रकम् ॥ ३१ ॥
itthamabhyāgato vṛddhimiti tatrocyate ciram ,
upaśāntiprakaraṇaṃ tataḥ pañcasahasrakam 31
31. ittham abhyāgataḥ vṛddhim iti tatra ucyate
ciram upaśāntiprakaraṇam tataḥ pañcasahasrakam
31. ittham vṛddhim abhyāgataḥ iti tatra ciram
ucyate tataḥ pañcasahasrakam upaśāntiprakaraṇam
31. Thus, having expanded in scope, it is stated there at length that the chapter on pacification (upaśānti) then consists of five thousand verses.
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पञ्चमं पावनं प्रोक्तं युक्तिसंततिसुन्दरम् ।
इदं जगदहं त्वं च स इति भ्रान्तिरुत्थिता ॥ ३२ ॥
pañcamaṃ pāvanaṃ proktaṃ yuktisaṃtatisundaram ,
idaṃ jagadahaṃ tvaṃ ca sa iti bhrāntirutthitā 32
32. pañcamam pāvanam proktam yuktisantatisundaram
idam jagat aham tvam ca saḥ iti bhrāntiḥ utthitā
32. pañcamam pāvanam yuktisantatisundaram proktam
idam jagat aham tvam ca saḥ iti bhrāntiḥ utthitā
32. The fifth (chapter) is declared to be purifying and beautiful with its continuous flow of reasoning. (It addresses how) the delusion (māyā) has arisen, identifying 'this world, I, you, and he' as separate entities.
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इत्थं संशाम्यतीत्यस्मिन्कथ्यते श्लोकसंग्रहैः ।
उपशान्तिप्रकरणे श्रुते शाम्यति संसृतिः ॥ ३३ ॥
itthaṃ saṃśāmyatītyasminkathyate ślokasaṃgrahaiḥ ,
upaśāntiprakaraṇe śrute śāmyati saṃsṛtiḥ 33
33. ittham saṃśāmyati iti asmin kathyate ślokasaṅgrahaiḥ
upaśāntiprakaraṇe śrute śāmyati saṃsṛtiḥ
33. asmin ittham saṃśāmyati iti ślokasaṅgrahaiḥ
kathyate upaśāntiprakaraṇe śrute saṃsṛtiḥ śāmyati
33. In this (chapter), it is explained by collections of verses how (the delusion) is thus completely pacified. Upon hearing (or studying) the chapter on pacification (upaśānti), the cycle of rebirth (saṃsāra) ceases.
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प्रभ्रष्टचित्रसेनेव किंचिल्लभ्योपलम्भना ।
शतांशशिष्टा भवति संशान्तभ्रान्तरूपिणी ॥ ३४ ॥
prabhraṣṭacitraseneva kiṃcillabhyopalambhanā ,
śatāṃśaśiṣṭā bhavati saṃśāntabhrāntarūpiṇī 34
34. prabhraṣṭacitrasenā iva kiṃcit labhyopalambhanā
śatāṃśaśiṣṭā bhavati saṃśāntabhrāntarūpiṇī
34. sā prabhraṣṭacitrasenā iva kiṃcit labhyopalambhanā
śatāṃśaśiṣṭā saṃśāntabhrāntarūpiṇī bhavati
34. She becomes like Citrasena, who has fallen from grace and is only slightly recognizable, remaining as but a hundredth part, her deluded form having completely subsided and become tranquil.
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अन्यसंकल्पचित्तस्था नगरश्रीरिवासती ।
अलभ्यवस्तुपार्श्वस्थस्वप्नयुद्धचिरारवा ॥ ३५ ॥
anyasaṃkalpacittasthā nagaraśrīrivāsatī ,
alabhyavastupārśvasthasvapnayuddhacirāravā 35
35. anyasaṃkalpacittasthā nagaraśrīḥ iva asatī
alabhyavastupārśvasthasvapnayuddhacirāravā
35. sā anyasaṃkalpacittasthā asatī nagaraśrīḥ iva
alabhyavastupārśvasthasvapnayuddhacirāravā
35. She is like the splendor of a non-existent city, abiding only in the mental projection (saṃkalpa) of another. She is like the enduring cries of a dream-battle fought for an unobtainable object that is close at hand.
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शान्तसंकल्पमत्ताभ्रभीषणाशनिशब्दवत् ।
विस्मृतस्वप्नसंकल्पनिर्माणनगरोपमा ॥ ३६ ॥
śāntasaṃkalpamattābhrabhīṣaṇāśaniśabdavat ,
vismṛtasvapnasaṃkalpanirmāṇanagaropamā 36
36. śāntasaṃkalpamattābhra-bhīṣaṇāśaniśabdavat
vismṛtasvapnasaṃkalpanirmāṇanagaropamā
36. sā śāntasaṃkalpamattābhra-bhīṣaṇāśaniśabdavat
vismṛtasvapnasaṃkalpanirmāṇanagaropamā
36. She is like the terrifying sound of thunder from a cloud, which is made wild by a tranquil mental projection (saṃkalpa). She is also comparable to a city constructed from forgotten dream-thoughts (saṃkalpa).
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भविष्यन्नगरोद्यानप्रसूवन्ध्यामलाङ्गिका ।
तस्या जिह्वोच्यमानोग्रकथार्थानुभवोपमा ॥ ३७ ॥
bhaviṣyannagarodyānaprasūvandhyāmalāṅgikā ,
tasyā jihvocyamānograkathārthānubhavopamā 37
37. bhaviṣyannagarodyānaprasūvandhyāmalāṅgikā
tasyāḥ jihvā ucyamāna-ugrakathārthānubhavopamā
37. sā bhaviṣyannagarodyānaprasūvandhyāmalāṅgikā ca
tasyāḥ jihvā ucyamāna-ugrakathārthānubhavopamā
37. She possesses the immaculate form (aṅgikā) of a barren woman who gives birth in a future city garden. She is also like the experience (anubhava) of the meaning (artha) of a fierce story, as it is articulated by her own tongue.
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अनुल्लिखितचित्रस्य चित्रव्याप्तेव भित्तिभूः ।
परिविस्मर्यमाणार्थकल्पनानगरीनिभा ॥ ३८ ॥
anullikhitacitrasya citravyāpteva bhittibhūḥ ,
parivismaryamāṇārthakalpanānagarīnibhā 38
38. anullikhitacitrasya citravyāptā iva bhittibhūḥ
parivismaryamāṇārthakalpanānagarīnibhā
38. bhittibhūḥ anullikhitacitrasya iva citravyāptā
parivismaryamāṇārthakalpanānagarīnibhā
38. It is like a wall surface, not yet painted with a picture, yet seeming to be pervaded by paintings; it resembles a city of conceptualizations whose meanings are completely forgotten.
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सर्वर्तुमदनुत्पन्नवनस्पन्दास्फुटाकृतिः ।
भाविपुष्पवनाकारवसन्तरसरञ्जना ॥ ३९ ॥
sarvartumadanutpannavanaspandāsphuṭākṛtiḥ ,
bhāvipuṣpavanākāravasantarasarañjanā 39
39. sarvartumadanutpannavanaspandāsphuṭākṛtiḥ
bhāvipuṣpavanākāravasantarasarañjanā
39. sarvartumadanutpannavanaspandāsphuṭākṛtiḥ
bhāvipuṣpavanākāravasantarasarañjanā
39. It has an indistinct form, as the stirring of the forest, associated with all seasons or with Kāma (madan), has not yet arisen within it. It delights with the essence of spring, whose very form is that of future flower-groves.
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अन्तर्लीनतरङ्गौघसौम्यवारिसरित्समा ।
निर्वाणाख्यं प्रकरणं ततः षष्ठमुदाहृतम् ॥ ४० ॥
antarlīnataraṅgaughasaumyavārisaritsamā ,
nirvāṇākhyaṃ prakaraṇaṃ tataḥ ṣaṣṭhamudāhṛtam 40
40. antarlīnatarangaughasaumyavārisaritsamā
nirvāṇākhyam prakaraṇam tataḥ ṣaṣṭham udāhṛtam
40. antarlīnatarangaughasaumyavārisaritsamā tataḥ
nirvāṇākhyam ṣaṣṭham prakaraṇam udāhṛtam
40. It is like a river with serene waters where a multitude of waves has subsided within. Therefore, the sixth section, called Nirvāṇa (nirvāṇa), has been expounded.
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शिष्टो ग्रन्थः परीमाणं तस्य ज्ञानमहार्थदः ।
बुद्धे तस्मिन्भवेच्छ्रेयो निर्वाणं शान्तकल्पनम् ॥ ४१ ॥
śiṣṭo granthaḥ parīmāṇaṃ tasya jñānamahārthadaḥ ,
buddhe tasminbhavecchreyo nirvāṇaṃ śāntakalpanam 41
41. śiṣṭaḥ granthaḥ parīmāṇam tasya jñānamahārthadaḥ
buddhe tasmin bhavet śreyaḥ nirvāṇam śāntakalpanam
41. śiṣṭaḥ granthaḥ tasya parīmāṇam jñānamahārthadaḥ
buddhe tasmin śreyaḥ śāntakalpanam nirvāṇam bhavet
41. The remaining treatise (grantha), whose scope is the imparting of great knowledge (jñāna), will, when it is understood, bring about the supreme good (śreyas) and a state of Nirvāṇa (nirvāṇa) characterized by tranquil concepts.
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अचेत्यचित्प्रकाशात्मा विज्ञानात्मा निरामयः ।
परमाकाशकोशाच्छः शान्तसर्वभवभ्रमः ॥ ४२ ॥
acetyacitprakāśātmā vijñānātmā nirāmayaḥ ,
paramākāśakośācchaḥ śāntasarvabhavabhramaḥ 42
42. acetyacitprakāśātmā vijñānātmā nirāmayaḥ
paramākāśakośācchaḥ śāntasarvabhavabhramaḥ
42. acetyacitprakāśātmā vijñānātmā nirāmayaḥ
paramākāśakośācchaḥ śāntasarvabhavabhramaḥ
42. The self (ātman) whose nature is the light of inconceivable consciousness, whose self (ātman) is pure knowledge, who is free from affliction, who is as pure as the sheath of the supreme space (ākāśa), and for whom the delusion of all worldly existence (saṃsāra) has been completely pacified.
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निर्वापितजगद्यात्रः कृतकर्तव्यसुस्थितः ।
समस्तजनतारम्भवज्रस्तम्भो नभोनिभः ॥ ४३ ॥
nirvāpitajagadyātraḥ kṛtakartavyasusthitaḥ ,
samastajanatārambhavajrastambho nabhonibhaḥ 43
43. nirvāpitajagadyātraḥ kṛtakartavyasusthitaḥ
samastajanatārambhavajrastambhaḥ nabhonibhaḥ
43. nirvāpitajagadyātraḥ kṛtakartavyasusthitaḥ
samastajanatārambhavajrastambhaḥ nabhonibhaḥ
43. For whom the cycle of worldly existence (saṃsāra) has ceased, who is firmly established after having fulfilled all duties, who is like an unyielding diamond pillar amidst the undertakings of all people, and who resembles the sky (ākāśa).
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विनिगीर्णयथासंख्यजगज्जालातितृप्तिमान् ।
आकाशीभूतनिःशेषरूपालोकमनस्कृतिः ॥ ४४ ॥
vinigīrṇayathāsaṃkhyajagajjālātitṛptimān ,
ākāśībhūtaniḥśeṣarūpālokamanaskṛtiḥ 44
44. vinigīrṇayathāsaṃkhyajagajjālātitṛptimān
ākāśībhūtaniḥśeṣarūpālokamanaskṛtiḥ
44. vinigīrṇayathāsaṃkhyajagajjālātitṛptimān
ākāśībhūtaniḥśeṣarūpālokamanaskṛtiḥ
44. Who experiences supreme contentment by having completely assimilated the entire network of worlds (saṃsāra) in their proper sequence, and whose mental perception of all forms and appearances has become like space (ākāśa), thereby transcending material perception.
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कार्यकारणकर्तृत्वहेयादेयदृशोज्झितः ।
सदेह इव निर्देहः ससंसारोऽप्यसंसृतिः ॥ ४५ ॥
kāryakāraṇakartṛtvaheyādeyadṛśojjhitaḥ ,
sadeha iva nirdehaḥ sasaṃsāro'pyasaṃsṛtiḥ 45
45. kāryakāraṇakartṛtvaheyādeyadhṛśā ujjhitaḥ
sadehaḥ iva nirdehaḥ sasaṃsāraḥ api asaṃsṛtiḥ
45. yaḥ kāryakāraṇakartṛtvaheyādeyadhṛśā ujjhitaḥ,
sadehaḥ iva nirdehaḥ,
sasaṃsāraḥ api asaṃsṛtiḥ
45. One who is free from the perspective of cause and effect, doership, and what is to be accepted or rejected; who, though seemingly embodied, is truly bodiless; and who, though appearing to be in the cycle of worldly existence (saṃsāra), is truly free from it (asaṃsṛti).
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चिन्मयो घनपाषाणजठरापीवरोपमः ।
चिदादित्यस्तपँल्लोकानन्धकारोपरोपमम् ॥ ४६ ॥
cinmayo ghanapāṣāṇajaṭharāpīvaropamaḥ ,
cidādityastapaṃllokānandhakāroparopamam 46
46. cinmayaḥ ghanapāṣāṇajaṭharāpīvaropamaḥ
cidādityaḥ tapan lokān andhakāroparopamam
46. cinmayaḥ ghanapāṣāṇajaṭharāpīvaropamaḥ
cidādityaḥ lokān tapan andhakāroparopamam
46. Pure consciousness, which is as solid and immense as the core of a dense rock, is also the sun of consciousness, illuminating all worlds, yet paradoxically, it appears like darkness and an obstruction.
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परप्रकाशरूपोऽपि परमान्ध्यमिवागतः ।
रुद्धसंसृतिदुर्लीलः प्रक्षीणाशाविषूचिकः ॥ ४७ ॥
paraprakāśarūpo'pi paramāndhyamivāgataḥ ,
ruddhasaṃsṛtidurlīlaḥ prakṣīṇāśāviṣūcikaḥ 47
47. paraprakāśarūpaḥ api paramāndhyam iva āgataḥ
ruddhasaṃsṛtidurlīlaḥ prakṣīṇāśāviṣūcikaḥ
47. paraprakāśarūpaḥ api paramāndhyam iva āgataḥ
ruddhasaṃsṛtidurlīlaḥ prakṣīṇāśāviṣūcikaḥ
47. Though its nature is that of supreme light, it appears as if it has entered into a state of supreme darkness. It has stopped the difficult play (līlā) of transmigration (saṃsāra), and the epidemic of desires has been entirely diminished.
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नष्टाहंकारवेतालो देहवानकलेवरः ।
कस्मिंश्चिद्रोमकोट्यग्रे तस्येयमवतिष्ठते ।
जगल्लक्ष्मीर्महामेरोः पुष्पे क्वचिदिवालिनी ॥ ४८ ॥
naṣṭāhaṃkāravetālo dehavānakalevaraḥ ,
kasmiṃścidromakoṭyagre tasyeyamavatiṣṭhate ,
jagallakṣmīrmahāmeroḥ puṣpe kvacidivālinī 48
48. naṣṭāhaṅkāravetālaḥ dehavān
akalevaraḥ kasmin cit romakoṭyagre
tasya iyam avatiṣṭhate jagallakṣmīḥ
mahāmeroḥ puṣpe kvacit iva ālinī
48. naṣṭāhaṅkāravetālaḥ dehavān
akalevaraḥ tasya kasmin cit romakoṭyagre
iyam jagallakṣmīḥ avatiṣṭhate
mahāmeroḥ kvacit puṣpe ālinī iva
48. In him, the demon-like ego (ahaṅkāra) is destroyed; he possesses a body yet is bodiless. Upon the very tip of one of his hairs rests the entire splendor of the world (jagallakṣmī), just as a bee might rest on some flower of the mighty Meru mountain.
Go to verse view
परमाणौ परमाणौ चिदाकाशः स्वकोटरे ।
जगल्लक्ष्मीसहस्राणि धत्ते कृत्वाथ पश्यति ॥ ४९ ॥
paramāṇau paramāṇau cidākāśaḥ svakoṭare ,
jagallakṣmīsahasrāṇi dhatte kṛtvātha paśyati 49
49. paramāṇau paramāṇau cidākāśaḥ svakoṭare
jagallakṣmīsahastrāṇi dhatte kṛtvā atha paśyati
49. cidākāśaḥ paramāṇau paramāṇau svakoṭare
jagallakṣmīsahastrāṇi kṛtvā dhatte atha paśyati
49. Within every single atom, the space of consciousness (cidākāśa) holds thousands of world-splendors in its own subtle cavity. Having created them, it then observes them.
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विततता हृदयस्य महामतेर्हरिहराञ्जजलक्षशतैरपि ।
तुलनमेति न मुक्तिमतो यतः प्रविततास्ति निरुत्तमवस्तुनः ॥ ५० ॥
vitatatā hṛdayasya mahāmaterhariharāñjajalakṣaśatairapi ,
tulanameti na muktimato yataḥ pravitatāsti niruttamavastunaḥ 50
50. vitatatā hṛdayasya mahāmateḥ
harihara añjaja lakṣa śataiḥ api
tulanam eti na muktimataḥ yataḥ
pravitatā asti niruttamavastunaḥ
50. mahāmateḥ hṛdayasya vitatatā harihara-añjaja-lakṣa-śataiḥ
api tulanam na eti yataḥ niruttamavastunaḥ pravitatā asti
50. The expansiveness of the heart of a great-minded individual cannot be compared, not even to hundreds of thousands of Hari and Hara, because it is exceedingly vast, being of the supreme, unequaled reality.
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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 Chapter 15 Chapter 16 Chapter 17 (current chapter) 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