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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-1

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वाग्भाभिर्ब्रह्मविद्ब्रह्म भाति स्वप्न इवात्मनि ।
यदिदंतत्स्वशब्दोत्थैर्यो यद्वेत्ति स वेत्ति तत् ॥ १ ॥
vāgbhābhirbrahmavidbrahma bhāti svapna ivātmani ,
yadidaṃtatsvaśabdotthairyo yadvetti sa vetti tat 1
1. vāk-bhābhiḥ brahma-vit brahma bhāti svapne iva ātmani yat
idam tat sva-śabda-utthaiḥ yaḥ yat vetti saḥ vetti tat
1. vāk-bhābhiḥ brahma-vit brahma ātmani svapne iva bhāti.
yaḥ yat idam tat sva-śabda-utthaiḥ vetti,
saḥ tat vetti.
1. The knower of Brahman (brahmavit), through expressions of speech, perceives Brahman (brahman) in the self (ātman) as if in a dream. Whoever comprehends what 'this' (the manifest) and 'that' (the transcendent) truly signify, through words describing their intrinsic nature, he indeed knows that ultimate truth.
न्यायेनानेन लोकेऽस्मिन्सर्गे ब्रह्माम्बरे सति ।
किमिदं कस्य कुत्रेति चोद्यमूचे निराकृतम् ॥ २ ॥
nyāyenānena loke'sminsarge brahmāmbare sati ,
kimidaṃ kasya kutreti codyamūce nirākṛtam 2
2. nyāyena anena loke asmin sarge brahma-ambare sati
kim idam kasya kutra iti codyam ūce nirākṛtam
2. anena nyāyena asmin loke sarge brahma-ambare sati,
"kim idam? kasya? kutra?" iti codyam nirākṛtam ūce.
2. By this principle, when Brahman (brahman) exists as the all-encompassing space in this created world, the questions 'What is this?', 'Whose is it?', and 'Where is it?' are declared to be refuted.
अहं तावद्यथाज्ञानं यथावस्तु यथाक्रमम् ।
यथास्वभावं तत्सर्वं वच्मीदं श्रूयतां बुध ॥ ३ ॥
ahaṃ tāvadyathājñānaṃ yathāvastu yathākramam ,
yathāsvabhāvaṃ tatsarvaṃ vacmīdaṃ śrūyatāṃ budha 3
3. aham tāvat yathājñānaṃ yathāvastu yathākramam
yathāsvabhāvaṃ tat sarvaṃ vacmi idaṃ śrūyatām budha
3. budha idaṃ śrūyatām aham tāvat yathājñānaṃ yathāvastu
yathākramam yathāsvabhāvaṃ tat sarvaṃ vacmi
3. O wise one, listen to this now. I will explain all of that - according to my knowledge, as it truly is, in due order, and in accordance with its intrinsic nature (svabhāva).
स्वप्नवत्पश्यति जगच्चिन्नभोदेहवित्स्वयम् ।
स्वप्नसंसारदृष्टान्त एवाहं त्वं समन्वितम् ॥ ४ ॥
svapnavatpaśyati jagaccinnabhodehavitsvayam ,
svapnasaṃsāradṛṣṭānta evāhaṃ tvaṃ samanvitam 4
4. svapnavat paśyati jagat cit nabhaḥ dehavit svayam
svapnasaṃsāradṛṣṭāntaḥ eva aham tvam samanvitam
4. cit nabhaḥ dehavit svayam jagat svapnavat paśyati
aham tvam eva svapnasaṃsāradṛṣṭāntaḥ samanvitam
4. The self, which is the knower of the consciousness-space body, perceives the world as a dream. Indeed, I and you are also encompassed by this illustration of dream-like transmigratory existence (saṃsāra).
मुमुक्षुव्यवहारोक्तिमयात्प्रकरणात्परम् ।
अथोत्पत्तिप्रकरणं मयेदं परिकथ्यते ॥ ५ ॥
mumukṣuvyavahāroktimayātprakaraṇātparam ,
athotpattiprakaraṇaṃ mayedaṃ parikathyate 5
5. mumukṣuvyavahāroktimayāt prakaraṇāt param
atha utpattiprakaraṇaṃ mayā idaṃ parikathyate
5. atha mumukṣuvyavahāroktimayāt prakaraṇāt
param mayā idaṃ utpattiprakaraṇaṃ parikathyate
5. Now, after the chapter dedicated to the discourse on the conduct of a seeker of liberation (mokṣa), this chapter on 'Origin' (Utpatti-prakaraṇa) is being narrated by me.
बन्धोऽयं दृश्यसद्भावाद्दृश्याभावेन बन्धनम् ।
न संभवति दृश्यं तु यथेदं तच्छ्रणु क्रमात् ॥ ६ ॥
bandho'yaṃ dṛśyasadbhāvāddṛśyābhāvena bandhanam ,
na saṃbhavati dṛśyaṃ tu yathedaṃ tacchraṇu kramāt 6
6. bandhaḥ ayam dṛśyasabhāvāt dṛśyābhāvena bandhanam
na saṃbhavati dṛśyaṃ tu yathā idaṃ tat śṛṇu kramāt
6. ayam bandhaḥ dṛśyasabhāvāt dṛśyābhāvena bandhanam
na saṃbhavati tu idaṃ dṛśyam yathā tat kramāt śṛṇu
6. This bondage (bandha) arises from the existence of the perceivable world. Without the perceivable, bondage is not possible. Now, listen in due order to how this perceivable world (dṛśya) truly is.
उत्पद्यते यो जगति स एव किल वर्धते ।
स एव मोक्षमाप्नोति स्वर्गं वा नरकं च वा ॥ ७ ॥
utpadyate yo jagati sa eva kila vardhate ,
sa eva mokṣamāpnoti svargaṃ vā narakaṃ ca vā 7
7. yaḥ utpadyate jagati saḥ eva kila vardhate
saḥ eva mokṣam āpnoti svargam vā narakam ca vā
7. yaḥ jagati utpadyate saḥ eva kila vardhate,
saḥ eva mokṣam vā svargam vā narakam ca āpnoti
7. Whoever is born into the world certainly grows. Such a one then attains either final liberation (mokṣa), heaven, or hell.
अतस्ते स्वावबोधार्थं तत्तावत्कथयाम्यहम् ।
उत्पत्तिः संसृतावेति पूर्वमेव हि यो यथा ॥ ८ ॥
ataste svāvabodhārthaṃ tattāvatkathayāmyaham ,
utpattiḥ saṃsṛtāveti pūrvameva hi yo yathā 8
8. ataḥ te sva-avabodha-artham tat tāvat kathayāmi
aham utpattiḥ saṃsṛtau eti pūrvam eva hi yaḥ yathā
8. ataḥ te sva-avabodha-artham tat tāvat aham kathayāmi,
yathā hi yaḥ pūrvam eva saṃsṛtau utpattiḥ eti
8. Therefore, for your self-understanding (sva-avabodha), I will explain to you how, just as before, birth arises in the cycle of transmigration (saṃsāra).
इदं प्रकरणार्थं त्वं संक्षेपाच्छृणु राघव ।
ततः संकथयिष्यामि विस्तरं ते यथेप्सितम् ॥ ९ ॥
idaṃ prakaraṇārthaṃ tvaṃ saṃkṣepācchṛṇu rāghava ,
tataḥ saṃkathayiṣyāmi vistaraṃ te yathepsitam 9
9. idam prakaraṇa-artham tvam saṃkṣepāt śṛṇu rāghava
tataḥ saṃkathayiṣyāmi vistaram te yathā-īpsitam
9. rāghava,
tvam idam prakaraṇa-artham saṃkṣepāt śṛṇu.
tataḥ te yathā-īpsitam vistaram saṃkathayiṣyāmi
9. O Rāghava, listen to this subject matter of the section (prakaraṇa) briefly. After that, I will explain it to you in detail, as you desire.
यदिदं दृश्यते सर्वं जगत्स्थावरजंगमम् ।
तत्सुषुप्ताविव स्वप्नः कल्पान्ते प्रविनश्यति ॥ १० ॥
yadidaṃ dṛśyate sarvaṃ jagatsthāvarajaṃgamam ,
tatsuṣuptāviva svapnaḥ kalpānte pravinaśyati 10
10. yat idam dṛśyate sarvam jagat sthāvara-jaṅgamam
tat suṣuptau iva svapnaḥ kalpa-ante pra-vinaśyati
10. idam sarvam sthāvara-jaṅgamam jagat yat dṛśyate,
tat kalpa-ante suṣuptau svapnaḥ iva pra-vinaśyati
10. All this world, consisting of both stationary and moving things, which is perceived, completely perishes at the end of a cosmic cycle (kalpa), just as a dream (is illusory) in the state of deep sleep.
ततः स्तिमितगम्भीरं न तेजो न तमस्ततम् ।
अनाख्यमनभिव्यक्तं सत्किंचिदवशिष्यते ॥ ११ ॥
tataḥ stimitagambhīraṃ na tejo na tamastatam ,
anākhyamanabhivyaktaṃ satkiṃcidavaśiṣyate 11
11. tataḥ stimitagambhīram na tejaḥ na tamaḥ tatam
anākhyam anabhivyaktam sat kiñcit avaśiṣyate
11. tataḥ anākhyam anabhivyaktam stimitagambhīram
na tejaḥ na tamaḥ tatam sat kiñcit avaśiṣyate
11. After that (dissolution), there remains a certain tranquil and profound existence (sat) that is neither light nor spread darkness, neither named nor manifested.
ऋतमात्मा परं ब्रह्म सत्यमित्यादिका बुधैः ।
कल्पिता व्यवहारार्थं तस्य संज्ञा महात्मनः ॥ १२ ॥
ṛtamātmā paraṃ brahma satyamityādikā budhaiḥ ,
kalpitā vyavahārārthaṃ tasya saṃjñā mahātmanaḥ 12
12. ṛtam ātmā param brahma satyam iti ādikā budhaiḥ
kalpitā vyavahārārtham tasya saṃjñā mahātmanaḥ
12. budhaiḥ tasya mahātmanaḥ ṛtam ātmā param brahma
satyam iti ādikā saṃjñā vyavahārārtham kalpitā
12. The wise have devised for that great Self (ātman) a primary designation (saṃjñā), one that includes terms like "Cosmic Order (ṛta)", "the Self (ātman)", "the Supreme (brahman)", and "Truth (satya)", for the purpose of worldly discourse.
स तथाभूत एवात्मा स्वयमन्य इवोल्लसन् ।
जीवतामुपयातीव भाविनाम्ना कदर्थिताम् ॥ १३ ॥
sa tathābhūta evātmā svayamanya ivollasan ,
jīvatāmupayātīva bhāvināmnā kadarthitām 13
13. saḥ tathābhūtaḥ eva ātmā svayam anyaḥ iva ullasan
jīvatām upayāti iva bhāvinā nāmnā kadarthitām
13. saḥ ātmā tathābhūtaḥ eva svayam anyaḥ iva ullasan
bhāvinā nāmnā kadarthitām jīvatām iva upayāti
13. That very Self (ātman), having become thus, shines forth as if it were distinct. It then, as it were, spontaneously attains the state of a living being (jīva), a state which is then degraded by its future designation.
ततः स जीवशब्दार्थकलनाकुलतां गतः ।
मनो भवति भूतात्मा मननान्मन्थरीभवन् ॥ १४ ॥
tataḥ sa jīvaśabdārthakalanākulatāṃ gataḥ ,
mano bhavati bhūtātmā mananānmantharībhavan 14
14. tataḥ saḥ jīvaśabdārthakalanākulatām gataḥ
manaḥ bhavati bhūtātmā mananāt mantharībhavan
14. tataḥ saḥ jīvaśabdārthakalanākulatām gataḥ
manaḥ mananāt mantharībhavan bhūtātmā bhavati
14. Thereupon, having entered into a state of agitation by the apprehension of the meaning of the term "living being" (jīva), that (Self) becomes the mind (manas), the individual self (bhūtātman), growing sluggish from its continuous cogitation.
मनः संपद्यते तेन महतः परमात्मनः ।
सुस्थिरादस्थिराकारस्तरङ्ग इव वारिधेः ॥ १५ ॥
manaḥ saṃpadyate tena mahataḥ paramātmanaḥ ,
susthirādasthirākārastaraṅga iva vāridheḥ 15
15. manaḥ sampadyate tena mahataḥ paramātmanaḥ
susthirāt asthirākāraḥ tarangaḥ iva vāridheḥ
15. manaḥ tena mahataḥ paramātmanaḥ sampadyate
susthirāt vāridheḥ asthirākāraḥ tarangaḥ iva
15. The mind (manas) originates from that great supreme self (paramātman), just as a wave, with its transient form, arises from the steadfast ocean.
तत्स्वयं स्वैरमेवाशु संकल्पयति नित्यशः ।
तेनेत्थमिन्द्रजालश्रीर्विततेयं वितन्यते ॥ १६ ॥
tatsvayaṃ svairamevāśu saṃkalpayati nityaśaḥ ,
tenetthamindrajālaśrīrvitateyaṃ vitanyate 16
16. tat svayam svairam eva āśu saṅkalpayati nityaśaḥ
tena ittham indrajālaśrīḥ vitatā iyam vitanyate
16. tat svayam svairam eva āśu nityaśaḥ saṅkalpayati
tena ittham iyam vitatā indrajālaśrīḥ vitanyate
16. That (mind, manas) itself spontaneously and constantly, swiftly forms intentions and desires (saṅkalpa). Through this very process, this widespread splendor of illusion (māyā) is manifested.
यथा कटकशब्दार्थः पृथक्त्वार्हो न काञ्चनात् ।
न हेम कटकात्तद्वज्जगच्छब्दार्थता परे ॥ १७ ॥
yathā kaṭakaśabdārthaḥ pṛthaktvārho na kāñcanāt ,
na hema kaṭakāttadvajjagacchabdārthatā pare 17
17. yathā kaṭakaśabdārthaḥ pṛthaktvārhaḥ na kāñcanāt
na hema kaṭakāt tadvat jagat śabdārthatā pare
17. yathā kaṭakaśabdārthaḥ kāñcanāt pṛthaktvārhaḥ na hema
kaṭakāt na tadvat jagat śabdārthatā pare (pṛthaktvārhaḥ na)
17. Just as the meaning conveyed by the word "bracelet" cannot be considered distinct from gold, nor can gold be considered distinct from a bracelet, similarly, the meaning signified by the word "world" is not separate from the Supreme (para).
ब्रह्मण्येवास्त्यनन्तात्म यथास्थितमिदं जगत् ।
न जगच्छब्दकार्थेऽस्ति हेम्नीव कटकात्मता ॥ १८ ॥
brahmaṇyevāstyanantātma yathāsthitamidaṃ jagat ,
na jagacchabdakārthe'sti hemnīva kaṭakātmatā 18
18. brahmaṇi eva asti anantātma yathāsthitam idam jagat
na jagat śabdakārthe asti hemni iva kaṭakātmatā
18. idam jagat anantātma yathāsthitam brahmaṇi eva asti
hemni iva kaṭakātmatā na asti jagat śabdakārthe na
18. This world (jagat), of infinite nature (anantātma) and existing in its true state, indeed abides within Brahman (brahman). Just as the essential nature of a bracelet (kaṭakātmatā) does not exist as a separate entity in gold (heman), similarly, the significance of the word "world" is not separate (from Brahman).
सती वाप्यसती तापनद्येव लहरी चला ।
मनसेहेन्द्रजालश्रीर्जागती प्रवितन्यते ॥ १९ ॥
satī vāpyasatī tāpanadyeva laharī calā ,
manasehendrajālaśrīrjāgatī pravitanyate 19
19. satī vā api asatī tāpanadyā iva laharī calā
manasā iha indrajālaśrīḥ jāgatī pravitanyate
19. iha jāgatī indrajālaśrīḥ satī vā api asatī
tāpanadyā iva calā laharī manasā pravitanyate
19. Whether existent or non-existent, this worldly splendor of illusion (māyā) is like a restless wave in a river of suffering, and it is spread forth here by the mind.
अविद्या संसृतिर्बन्धो माया मोहो महत्तमः ।
कल्पितानीति नामानि यस्याः सकलवेदिभिः ॥ २० ॥
avidyā saṃsṛtirbandho māyā moho mahattamaḥ ,
kalpitānīti nāmāni yasyāḥ sakalavedibhiḥ 20
20. avidyā saṃsṛtiḥ bandhaḥ māyā mohaḥ mahattamaḥ
kalpitāni iti nāmāni yasyāḥ sakalavedibhiḥ
20. sakalavedibhiḥ yasyāḥ avidyā saṃsṛtiḥ bandhaḥ
māyā mohaḥ mahattamaḥ iti kalpitāni nāmāni
20. Ignorance (avidyā), transmigration (saṃsāra), bondage, illusion (māyā), delusion, and the greatest darkness - these are the names assigned to it by all-knowing sages.
बन्धस्य तावद्रूपं त्वं कथ्यमानमिदं श्रृणु ।
ततः स्वरूपं मोक्षस्य ज्ञास्यसीन्दुनिभानन ॥ २१ ॥
bandhasya tāvadrūpaṃ tvaṃ kathyamānamidaṃ śrṛṇu ,
tataḥ svarūpaṃ mokṣasya jñāsyasīndunibhānana 21
21. bandhasya tāvat rūpam tvam kathyamanam idam śṛṇu
tataḥ svarūpam mokṣasya jñāsyasi indunibhānana
21. he indunibhānana tvam tāvat kathyamanam idam
bandhasya rūpam śṛṇu tataḥ mokṣasya svarūpam jñāsyasi
21. O moon-faced one, listen first to this nature of bondage as it is being described. Then, you will come to understand the true nature of liberation (mokṣa).
द्रष्टुर्दृश्यस्य सत्ताङ्ग बन्ध इत्यभिधीयते ।
द्रष्टा दृश्यबलाद्बद्धो दृश्याभावे विमुच्यते ॥ २२ ॥
draṣṭurdṛśyasya sattāṅga bandha ityabhidhīyate ,
draṣṭā dṛśyabalādbaddho dṛśyābhāve vimucyate 22
22. draṣṭuḥ dṛśyasya sattā aṅga bandhaḥ iti abhidhīyate
draṣṭā dṛśyabalāt baddhaḥ dṛśyābhāve vimucyate
22. aṅga draṣṭuḥ dṛśyasya sattā iti bandhaḥ abhidhīyate
draṣṭā dṛśyabalāt baddhaḥ dṛśyābhāve vimucyate
22. O dear one, the very existence of the seer along with the seen is called bondage. The seer is bound by the power of the seen, and in the absence of the seen, he becomes liberated (mokṣa).
जगत्त्वमहमित्यादिर्मिथ्यात्मा दृश्यमुच्यते ।
यावदेतत्संभवति तावन्मोक्षो न विद्यते ॥ २३ ॥
jagattvamahamityādirmithyātmā dṛśyamucyate ,
yāvadetatsaṃbhavati tāvanmokṣo na vidyate 23
23. jagat tvam aham ityādiḥ mithyātmā dṛśyam ucyate
yāvat etat saṃbhavati tāvat mokṣaḥ na vidyate
23. jagat tvam aham ityādiḥ mithyātmā dṛśyam ucyate
yāvat etat saṃbhavati tāvat mokṣaḥ na vidyate
23. The world, along with concepts like "you" and "I," are declared to be the false self (ātman) and merely objects of perception. As long as this perceivable world exists, final liberation (mokṣa) is not attained.
नेदं नेदमिति व्यर्थप्रलापैर्नोपशाम्यति ।
संकल्पजनकैर्दृश्यव्याधिः प्रत्युत वर्धते ॥ २४ ॥
nedaṃ nedamiti vyarthapralāpairnopaśāmyati ,
saṃkalpajanakairdṛśyavyādhiḥ pratyuta vardhate 24
24. na idam na idam iti vyarthapralāpaiḥ na upaśāmyati
saṅkalpajanakaiḥ dṛśyavyādhiḥ pratyuta vardhate
24. idam na idam na iti vyarthapralāpaiḥ [ayam vyādhiḥ] na
upaśāmyati saṅkalpajanakaiḥ dṛśyavyādhiḥ pratyuta vardhate
24. It (the perceivable world, or its disease) does not cease by means of vain utterances such as "not this, not this." On the contrary, the ailment of the perceivable world (dṛśya), generated by mental volitions (saṅkalpa), actually intensifies.
न च तर्कभरक्षोदैर्न तीर्थनियमादिभिः ।
सतो दृश्यस्य जगतो यस्मादेति विचारकाः ॥ २५ ॥
na ca tarkabharakṣodairna tīrthaniyamādibhiḥ ,
sato dṛśyasya jagato yasmādeti vicārakāḥ 25
25. na ca tarkabharakṣodaiḥ na tīrthaniyamādibhiḥ
sataḥ dṛśyasya jagataḥ yasmāt eti vicārakāḥ
25. vicārakāḥ ca [ayam vyādhiḥ] na
tarkabharakṣodaiḥ na
tīrthaniyamādibhiḥ [upaśāmyati] yasmāt
[saḥ] sataḥ dṛśyasya jagataḥ eti
25. O thinkers, the disease of the perceivable world (dṛśya) does not subside through the tumultuous disturbances of logical arguments, nor by means of pilgrimages, ascetic observances, and so on. This is because the world originates from the truly existing (sat) perceivable realm.
जगद्दृश्यं तु यद्यस्ति न शाम्यत्येव कस्यचित् ।
नासतो विद्यते भावो नाभावो विद्यते सतः ॥ २६ ॥
jagaddṛśyaṃ tu yadyasti na śāmyatyeva kasyacit ,
nāsato vidyate bhāvo nābhāvo vidyate sataḥ 26
26. jagat dṛśyam tu yadi asti na śāmyati eva kasyacit
na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate sataḥ
26. yadi jagat dṛśyam asti tu kasyacit eva na śāmyati
asataḥ bhāvaḥ na vidyate sataḥ abhāvaḥ na vidyate
26. If the world (jagat) is truly perceivable (dṛśya), it will never subside for anyone. [Because] there is no existence of the non-existent, nor is there non-existence of the existent.
अचेत्यचित्स्वरूपात्मा यत्र यत्रैव तिष्ठति ।
द्रष्टा तत्रास्य दृश्यश्रीः समुदेत्यप्यणूदरे ॥ २७ ॥
acetyacitsvarūpātmā yatra yatraiva tiṣṭhati ,
draṣṭā tatrāsya dṛśyaśrīḥ samudetyapyaṇūdare 27
27. acetyacitsvarūpātmā yatra yatra eva tiṣṭhati
draṣṭā tatra asya dṛśyaśrīḥ samudeti api aṇu udare
27. acetyacitsvarūpātmā yatra yatra eva tiṣṭhati,
tatra asya draṣṭā dṛśyaśrīḥ api aṇu udare samudeti.
27. Wherever the self (ātman), whose essence is inconceivable consciousness, dwells, there the splendor of what is seen arises for that seer, even within the core of an atom.
तस्मादस्ति जगद्दृश्यं तत्प्रमृष्टमिदं मया ।
त्यक्तं तपोध्यानजपैरिति काञ्जिकतृप्तिवत् ॥ २८ ॥
tasmādasti jagaddṛśyaṃ tatpramṛṣṭamidaṃ mayā ,
tyaktaṃ tapodhyānajapairiti kāñjikatṛptivat 28
28. tasmāt asti jagat dṛśyam tat pramṛṣṭam idam mayā
tyaktam tapodhyānajapaiḥ iti kāñjikatṛptivat
28. tasmāt jagat dṛśyam asti (kintu) idam mayā pramṛṣṭam,
tapodhyānajapaiḥ tyaktam,
iti kāñjikatṛptivat.
28. Therefore, this visible world exists, yet I have wiped it away. It has been abandoned through my austerities (tapas), meditation (dhyāna), and chanting, much like one finds satisfaction from a mere gruel.
यदि राम जगद्दृश्यमस्ति तत्प्रतिबिम्बति ।
परमाणूदरेऽप्यस्मिंश्चिदादर्शे तथैव हि ॥ २९ ॥
yadi rāma jagaddṛśyamasti tatpratibimbati ,
paramāṇūdare'pyasmiṃścidādarśe tathaiva hi 29
29. yadi rāma jagat dṛśyam asti tat pratibimbati
paramāṇu udare api asmin cit ādarśe tathā eva hi
29. rāma,
yadi jagat dṛśyam asti,
tat (jagat dṛśyam) asmin paramāṇu udare api,
tathā eva hi cit ādarśe pratibimbati.
29. O Rāma, if the visible world truly exists, it reflects just as precisely in the innermost core of an atom as it does in the mirror of consciousness (cit).
यत्र तत्र स्थिते यद्वद्दर्पणे प्रतिबिम्बति ।
अद्यब्ध्युर्वीनदीवारि चिदादर्शे तथैव हि ॥ ३० ॥
yatra tatra sthite yadvaddarpaṇe pratibimbati ,
adyabdhyurvīnadīvāri cidādarśe tathaiva hi 30
30. yatra tatra sthite yat vat darpaṇe pratibimbati
adyābdhyurvīnadīvāri cit ādarśe tathā eva hi
30. yatra tatra sthite adyābdhyurvīnadīvāri darpaṇe yat vat pratibimbati,
tathā eva hi cit ādarśe (pratibimbati).
30. Just as the water of oceans, lands, and rivers, wherever it may be, reflects in a mirror, similarly, it reflects in the mirror of consciousness (cit).
ततस्तत्र पुनर्दुःखं जरा मरणजन्मनी ।
भावाभावग्रहोत्सर्गः स्थूलसूक्ष्मचलाचलः ॥ ३१ ॥
tatastatra punarduḥkhaṃ jarā maraṇajanmanī ,
bhāvābhāvagrahotsargaḥ sthūlasūkṣmacalācalaḥ 31
31. tatas tatra punar duḥkham jarā maraṇajanmanī
bhāvābhāvagrahotsargaḥ sthūlasūkṣmacalācalaḥ
31. tatas tatra punar duḥkham jarā maraṇajanmanī
bhāvābhāvagrahotsargaḥ sthūlasūkṣmacalācalaḥ
31. Then, in that state, there is again suffering (duḥkha), characterized by old age, birth and death, the grasping and releasing of what exists and what does not exist, and by being gross or subtle, moving or unmoving.
इदं प्रमार्जितं दृश्यं मया चात्राहमास्थितः ।
एतदेवाक्षयं बीजं समाधौ संसृतिस्मृतेः ॥ ३२ ॥
idaṃ pramārjitaṃ dṛśyaṃ mayā cātrāhamāsthitaḥ ,
etadevākṣayaṃ bījaṃ samādhau saṃsṛtismṛteḥ 32
32. idam pramārjitam dṛśyam mayā ca atra aham āsthitaḥ
etat eva akṣayam bījam samādhau saṃsṛtismṛteḥ
32. mayā idam dṛśyam pramārjitam ca aham atra āsthitaḥ
etat eva samādhau saṃsṛtismṛteḥ akṣayam bījam
32. By me, this visible (dṛśya) world has been completely eliminated, and I am established (in a liberated state) here. Yet, this (residual impression) itself is the imperishable seed of the memory of transmigration (saṃsāra), even when in meditative absorption (samādhi).
सति त्वस्मिन्कुतो दृश्ये निर्विकल्पसमाधिता ।
समाधौ चेतनत्वं तु तुर्यं चाप्युपपद्यते ॥ ३३ ॥
sati tvasminkuto dṛśye nirvikalpasamādhitā ,
samādhau cetanatvaṃ tu turyaṃ cāpyupapadyate 33
33. sati tu asmin kutaḥ dṛśye nirvikalpasamādhitā
samādhau cetanatvam tu turyam ca api upapadyate
33. tu asmin dṛśye sati kutaḥ nirvikalpasamādhitā
samādhau tu cetanatvam ca turyam api upapadyate
33. But while this visible (dṛśya) world (as an object) still exists, how can there be the state of undifferentiated meditative absorption (nirvikalpa samādhi)? Yet, in (true) meditative absorption (samādhi), awareness (cetanatva) and indeed the transcendental fourth (turīya) state become attainable.
व्युत्थाने हि समाधानात्सुषुप्तान्त इवाखिलम् ।
जगद्दुःखमिदं भाति यथास्थितमखण्डितम् ॥ ३४ ॥
vyutthāne hi samādhānātsuṣuptānta ivākhilam ,
jagadduḥkhamidaṃ bhāti yathāsthitamakhaṇḍitam 34
34. vyutthāne hi samādhānāt suṣuptānta iva akhilam
jagadduḥkham idam bhāti yathāsthitam akhaṇḍitam
34. hi vyutthāne samādhānāt suṣuptānta iva idam
akhilam jagadduḥkham yathāsthitam akhaṇḍitam bhāti
34. Indeed, upon emerging from meditative absorption (samādhāna), just as at the end of deep sleep, this entire world of suffering (jagat-duḥkha) appears as it was, undiminished.
प्राप्तं भवति हे राम तत्किं नाम समाधिभिः ।
भूयोऽनर्थनिपाते हि क्षणसाम्ये हि किं सुखम् ॥ ३५ ॥
prāptaṃ bhavati he rāma tatkiṃ nāma samādhibhiḥ ,
bhūyo'narthanipāte hi kṣaṇasāmye hi kiṃ sukham 35
35. prāptam bhavati he rāma tat kim nāma samādhibhiḥ
bhūyaḥ anartha-nipāte hi kṣaṇa-sāmye hi kim sukham
35. he rāma,
(yadi tat) prāptam bhavati,
tat samādhibhiḥ nāma kim? hi bhūyaḥ anartha-nipāte (sati),
hi kṣaṇa-sāmye kim sukham (asti)?
35. O Rāma, if it (the ultimate truth) is already attained, then what is the purpose of (further) meditative absorptions (samādhis)? Indeed, when calamities repeatedly strike, what happiness can there be in a momentary state of peace or equipoise?
यदि वापि समाधाने निर्विकल्पे स्थितिं व्रजेत् ।
तदक्षयसुषुप्ताभं तन्मन्येतामलं पदम् ॥ ३६ ॥
yadi vāpi samādhāne nirvikalpe sthitiṃ vrajet ,
tadakṣayasuṣuptābhaṃ tanmanyetāmalaṃ padam 36
36. yadi vā api samādhāne nir-vikalpe sthitim vrajet
tat akṣaya-suṣuptābham tat manyeta amalam padam
36. yadi vā api (kascit) nir-vikalpe samādhāne sthitim vrajet,
tat akṣaya-suṣuptābham (bhavati).
tat amalam padam manyeta.
36. If one were to attain a state in indeterminate meditative absorption (samādhi) - that which is devoid of mental modifications - which resembles an imperishable deep sleep, one should consider that to be the pure state.
प्राप्यते सति दृश्येऽस्मिन्न च किंनाम केनचित् ।
यत्र यत्र किलायाति चित्ततास्य जगद्भ्रमः ॥ ३७ ॥
prāpyate sati dṛśye'sminna ca kiṃnāma kenacit ,
yatra yatra kilāyāti cittatāsya jagadbhramaḥ 37
37. prāpyate sati dṛśye asmin na ca kim nāma kenacit
yatra yatra kila āyāti cittatā asya jagat-bhramaḥ
37. asmin dṛśye sati,
kenacit kim nāma na ca prāpyate.
yatra yatra asya cittatā āyāti kila,
(tatra tatra) jagat-bhramaḥ (āyāti).
37. While this visible world exists, nothing whatsoever is attained by anyone. For wherever the mind's (citta) activity (cittatā) of this (person) goes, there indeed arises the illusion of the world.
द्रष्टाथ यदि पाषाणरूपतां भावयन्बलात् ।
किलास्ते तत्तदन्तेऽपि भूयोऽस्योदेति दृश्यता ॥ ३८ ॥
draṣṭātha yadi pāṣāṇarūpatāṃ bhāvayanbalāt ,
kilāste tattadante'pi bhūyo'syodeti dṛśyatā 38
38. draṣṭā atha yadi pāṣāṇa-rūpatām bhāvayan balāt kila
āste tat tat ante api bhūyaḥ asya udeti dṛśyatā
38. atha yadi draṣṭā balāt pāṣāṇa-rūpatām bhāvayan (san) kila āste,
tat tat ante api asya bhūyaḥ dṛśyatā udeti.
38. If the seer were to forcibly meditate upon and attain the state of a stone, and indeed remain in that state, even at the cessation of that state, the capacity for perception (dṛśyatā) would arise again for him.
न च पाषाणतातुल्या निर्विकल्पसमाधयः ।
केषांचित्स्थितिमायान्ति सर्वैरित्यनुभूयते ॥ ३९ ॥
na ca pāṣāṇatātulyā nirvikalpasamādhayaḥ ,
keṣāṃcitsthitimāyānti sarvairityanubhūyate 39
39. na ca pāṣāṇatātulyāḥ nirvikalpasamādhayaḥ
keṣāṃcit sthitim āyānti sarvaiḥ iti anubhūyate
39. nirvikalpasamādhayaḥ pāṣāṇatātulyāḥ na ca,
keṣāṃcit sthitim āyānti,
iti sarvaiḥ anubhūyate.
39. Furthermore, states of meditative absorption (samādhi) free from mental constructs (nirvikalpa-samādhi) are not comparable to the inertness of a stone. Rather, they represent a state that some individuals actually attain, and this is a truth experienced by everyone.
न च पाषाणतातुल्या रूढिं याताः समाधयः ।
भवन्त्यग्रपदं शान्तं चिद्रूपमजमक्षयम् ॥ ४० ॥
na ca pāṣāṇatātulyā rūḍhiṃ yātāḥ samādhayaḥ ,
bhavantyagrapadaṃ śāntaṃ cidrūpamajamakṣayam 40
40. na ca pāṣāṇatātulyāḥ rūḍhim yātāḥ samādhayaḥ
bhavanti agrapadam śāntam cidrūpam ajam akṣayam
40. rūḍhim yātāḥ samādhayaḥ pāṣāṇatātulyāḥ na ca,
(te) agrapadam śāntam cidrūpam ajam akṣayam bhavanti.
40. Nor are meditative states (samādhi) that have become firmly established (rūḍhi) comparable to the inertness of a stone. Instead, they become the supreme, peaceful, conscious, unborn (aja), and imperishable state.
तस्माद्यदीदं सद्दृश्यं तन्न शाम्येत्कदाचन ।
शाम्येत्तपोजपध्यानैर्दृश्यमित्यज्ञकल्पना ॥ ४१ ॥
tasmādyadīdaṃ saddṛśyaṃ tanna śāmyetkadācana ,
śāmyettapojapadhyānairdṛśyamityajñakalpanā 41
41. tasmāt yadi idam satdṛśyam tat na śāmyet kadācana
śāmyet tapojapadhyānaiḥ dṛśyam iti ajñakalpanā
41. tasmāt,
yadi idam satdṛśyam,
tat kadācana na śāmyet.
dṛśyam tapojapadhyānaiḥ śāmyet iti ajñakalpanā.
41. Therefore, if this perceived reality (dṛśya) were truly existent (sat), it would never cease. The notion that the perceived world can cease through austerities (tapas), repetitive chanting (japa), and meditation (dhyāna) is merely the imagination of the ignorant.
आलीनवल्लरीरूपं यथा पद्माक्षकोटरे ।
आस्ते कमलिनीबीजं तथा द्रष्टरि दृश्यधीः ॥ ४२ ॥
ālīnavallarīrūpaṃ yathā padmākṣakoṭare ,
āste kamalinībījaṃ tathā draṣṭari dṛśyadhīḥ 42
42. ālīnavallarīrūpam yathā padmākṣakoṭare āste
kamalinībījam tathā draṣṭari dṛśyadhīḥ
42. yathā ālīnavallarīrūpam kamalinībījam padmākṣakoṭare āste,
tathā draṣṭari dṛśyadhīḥ.
42. Just as the seed of a lotus plant (kamalinī-bīja), assuming the form of a clinging vine (ālīna-vallarī-rūpa), resides within the cavity of a lotus seed (padmākṣa-koṭara), so too does the intellect's perception of the seen (dṛśya-dhī) dwell within the seer (draṣṭṛ).
यथा रसः पदार्थेषु यथा तैलं तिलादिषु ।
कुसुमेषु यथाऽऽमोदस्तथा द्रष्टरि दृश्यधीः ॥ ४३ ॥
yathā rasaḥ padārtheṣu yathā tailaṃ tilādiṣu ,
kusumeṣu yathā''modastathā draṣṭari dṛśyadhīḥ 43
43. yathā rasaḥ padārtheṣu yathā tailam tilādiṣu
kusumeṣu yathā āmodaḥ tathā draṣṭari dṛśyadhīḥ
43. padārtheṣu yathā rasaḥ,
tilādiṣu yathā tailam,
kusumeṣu yathā āmodaḥ,
tathā draṣṭari dṛśyadhīḥ asti.
43. Just as taste (rasa) is inherent in substances, oil in sesame seeds and similar things, and fragrance in flowers, so too the perception of the seen (dṛśya) inheres in the seer (draṣṭā).
यत्र तत्र स्थितस्यापि कर्पूरादेः सुगन्धिता ।
यथोदेति तथा दृश्यं चिद्धातोरुदरे जगत् ॥ ४४ ॥
yatra tatra sthitasyāpi karpūrādeḥ sugandhitā ,
yathodeti tathā dṛśyaṃ ciddhātorudare jagat 44
44. yatra tatra sthitasya api karpūrādeḥ sugandhitā
yathā udeti tathā dṛśyam citdhātoḥ udare jagat
44. yatra tatra sthitasya api karpūrādeḥ sugandhitā yathā udeti,
tathā citdhātoḥ udare jagat dṛśyam (asti).
44. Just as the fragrance of camphor (karpūra) and similar substances arises regardless of their location, so too the visible world (jagat) exists within the womb of the ultimate reality, the element of consciousness (cit-dhātu).
यथा चात्र तव स्वप्नः संकल्पश्चित्तराज्यधीः ।
स्वानुभूत्यैव दृष्टान्तस्तथा हृद्यस्ति दृश्यभूः ॥ ४५ ॥
yathā cātra tava svapnaḥ saṃkalpaścittarājyadhīḥ ,
svānubhūtyaiva dṛṣṭāntastathā hṛdyasti dṛśyabhūḥ 45
45. yathā ca atra tava svapnaḥ saṃkalpaḥ cittarājyadhīḥ
svānubhūtyā eva dṛṣṭāntaḥ tathā hṛdi asti dṛśyabhūḥ
45. ca atra yathā tava svapnaḥ saṃkalpaḥ cittarājyadhīḥ svānubhūtyā eva dṛṣṭāntaḥ,
tathā hṛdi dṛśyabhūḥ asti.
45. And just as your own dreams and the perceptions of your mental realm (citta-rājya-dhī) serve as examples from your direct experience (svānubhūti), so too the entire realm of what is seen (dṛśya-bhū) exists within the heart.
तस्माच्चित्तविकल्पस्थपिशाचो बालकं यथा ।
विनिहन्त्येवमप्येतं द्रष्टारं दृश्यरूपिका ॥ ४६ ॥
tasmāccittavikalpasthapiśāco bālakaṃ yathā ,
vinihantyevamapyetaṃ draṣṭāraṃ dṛśyarūpikā 46
46. tasmāt cittavikalpastha piśācaḥ bālakam yathā
vinihanti evam api etam draṣṭāram dṛśyarūpikā
46. tasmāt yathā cittavikalpastha piśācaḥ bālakam vinihanti,
evam api dṛśyarūpikā etam draṣṭāram vinihanti.
46. Therefore, just as a ghost (piśāca) residing in the mind's delusions (citta-vikalpa) destroys a child, so too the manifestation of the seen (dṛśya-rūpikā) destroys this seer (draṣṭā).
यथाङ्कुरोऽन्तर्बीजस्य संस्थितो देशकालतः ।
करोति भासुरं देहं तनोत्येवं हि दृश्यधीः ॥ ४७ ॥
yathāṅkuro'ntarbījasya saṃsthito deśakālataḥ ,
karoti bhāsuraṃ dehaṃ tanotyevaṃ hi dṛśyadhīḥ 47
47. yathā aṅkuraḥ antar bījasya saṃsthitaḥ deśakālataḥ
karoti bhāsuram deham tanoti evam hi dṛśyadhīḥ
47. yathā aṅkuraḥ bījasya antar deśakālataḥ saṃsthitaḥ
bhāsuram deham karoti tanoti evam hi dṛśyadhīḥ
47. Just as a sprout, residing within a seed, develops a radiant form and expands according to specific place and time, so indeed does the intellect (dṛśyadhīḥ) focused on the visible world manifest and extend itself.
द्रव्यस्य हृद्येव चमत्कृतिर्यथा सदोदितास्त्यस्तमितोज्झितोदरे ।
द्रव्यस्य चिन्मात्रशरीरिणस्तथा स्वभावभूतास्त्युदरे जगत्स्थितिः ॥ ४८ ॥
dravyasya hṛdyeva camatkṛtiryathā sadoditāstyastamitojjhitodare ,
dravyasya cinmātraśarīriṇastathā svabhāvabhūtāstyudare jagatsthitiḥ 48
48. dravyasya hṛdi eva camatkṛtiḥ yathā
sadā uditā asti astamita ujjhita udare
dravyasya cinmātraśarīriṇaḥ tathā
svabhāvabhūtā asti udare jagatsthitiḥ
48. yathā dravyasya hṛdi eva astamita-ujjhita-udare camatkṛtiḥ sadā uditā asti,
tathā cinmātraśarīriṇaḥ dravyasya udare jagatsthitiḥ svabhāvabhūtā asti.
48. Just as the splendor (camatkṛtiḥ) of any substance (dravya) is always inherently present within its very essence, an essence that is never subject to disappearance or abandonment; similarly, the existence of the world (jagatsthitiḥ) resides within the core of that ultimate reality (dravya) whose nature is pure consciousness (cit-mātra-śarīriṇaḥ), existing as its intrinsic nature (svabhāva-bhūtā).

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

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 (current book)

Chapter 1 (current chapter) 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