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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-10

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श्रीराम उवाच ।
महाप्रलयसंपत्तौ यदेतदवशिष्यते ।
भवत्येतदनाकारं नाम नास्त्यत्र संशयः ॥ १ ॥
śrīrāma uvāca ,
mahāpralayasaṃpattau yadetadavaśiṣyate ,
bhavatyetadanākāraṃ nāma nāstyatra saṃśayaḥ 1
1. śrīrāma uvāca mahāpralayasampattau yat etat avaśiṣyate
bhavati etat anākāraṃ nāma na asti atra saṃśayaḥ
1. śrīrāma uvāca mahāpralayasampattau yat etat avaśiṣyate
etat anākāraṃ bhavati nāma na asti atra saṃśayaḥ
1. Shri Rama said: "At the culmination of the great dissolution, whatever remains of this (universe) becomes formless. It has no name; of this, there is no doubt."
न शून्यं कथमेतत्स्यान्न प्रकाशः कथं भवेत् ।
कथं वा न तमोरूपं कथं वा नैव भास्वरम् ॥ २ ॥
na śūnyaṃ kathametatsyānna prakāśaḥ kathaṃ bhavet ,
kathaṃ vā na tamorūpaṃ kathaṃ vā naiva bhāsvaram 2
2. na śūnyaṃ kathaṃ etat syāt na prakāśaḥ kathaṃ bhavet
kathaṃ vā na tamorūpaṃ kathaṃ vā na eva bhāsvaram
2. etat na śūnyaṃ kathaṃ syāt prakāśaḥ na kathaṃ bhavet
vā kathaṃ na tamorūpaṃ vā kathaṃ na eva bhāsvaram
2. How can this not be emptiness, and how can it not be light? How, too, is it not of the nature of darkness? And how is it not luminous?
कथं वा नैव चिद्रूपं जीवो वा न कथं भवेत् ।
कथं न बुद्धितत्त्वं स्यात्कथं वा न मनो भवेत् ॥ ३ ॥
kathaṃ vā naiva cidrūpaṃ jīvo vā na kathaṃ bhavet ,
kathaṃ na buddhitattvaṃ syātkathaṃ vā na mano bhavet 3
3. kathaṃ vā na eva cidrūpaṃ jīvaḥ vā na kathaṃ bhavet
kathaṃ na buddhitattvaṃ syāt kathaṃ vā na manaḥ bhavet
3. kathaṃ vā na eva cidrūpaṃ jīvaḥ vā na kathaṃ bhavet
kathaṃ na buddhitattvaṃ syāt kathaṃ vā na manaḥ bhavet
3. How, too, can it not be of the nature of consciousness? And how can it not be a soul (jīva)? How can it not be the principle of intellect (buddhi)? Or how can it not be mind (manas)?
कथं वा नैव किंचित्स्यात्कथं वा सर्वमित्यपि ।
अनयैव वचोभङ्ग्या मम मोह इवोदितः ॥ ४ ॥
kathaṃ vā naiva kiṃcitsyātkathaṃ vā sarvamityapi ,
anayaiva vacobhaṅgyā mama moha ivoditaḥ 4
4. kathaṃ vā na eva kiṃcit syāt kathaṃ vā sarvam iti
api anayā eva vacobhaṅgyā mama mohaḥ iva uditaḥ
4. kathaṃ vā na eva kiṃcit syāt kathaṃ vā sarvam iti
api anayā eva vacobhaṅgyā mama mohaḥ iva uditaḥ
4. How, too, can it not be merely *something*, and how can it be *everything* as well? Through this very confusing mode of speech, my bewilderment has, as it were, arisen.
श्रीवसिष्ठ उवाच ।
विषमोऽयमतिप्रश्नो भवता समुदाहृतः ।
भेत्तास्म्यहं त्वयत्नेन नैशं तम इवांशुमान् ॥ ५ ॥
śrīvasiṣṭha uvāca ,
viṣamo'yamatipraśno bhavatā samudāhṛtaḥ ,
bhettāsmyahaṃ tvayatnena naiśaṃ tama ivāṃśumān 5
5. śrīvasiṣṭha uvāca viṣamaḥ ayam atipraśnaḥ bhavatā samudāhṛtaḥ
bhettā asmi aham tu ayatnena naiśam tamaḥ iva aṃśumān
5. śrīvasiṣṭha uvāca.
ayam atipraśnaḥ viṣamaḥ bhavatā samudāhṛtaḥ.
aham tu aṃśumān iva naiśam tamaḥ ayatnena bhettā asmi.
5. Śrī Vasiṣṭha said: You have raised a very difficult question. However, I will dispel it effortlessly, just as the sun (aṃśumān) dispels the darkness of night.
महाकल्पान्तसंपत्तौ यत्तत्सदवशिष्यते ।
तद्राम न यथा शून्यं तदिदं श्रृणु कथ्यते ॥ ६ ॥
mahākalpāntasaṃpattau yattatsadavaśiṣyate ,
tadrāma na yathā śūnyaṃ tadidaṃ śrṛṇu kathyate 6
6. mahākalpāntasaṃpattau yat tat sat avaśiṣyate
tat rāma na yathā śūnyam tat idam śṛṇu kathyate
6. rāma śṛṇu.
idam kathyate: mahākalpāntasaṃpattau yat tat sat avaśiṣyate,
tat śūnyam na yathā (pratibhāti).
6. O Rāma, listen as this is explained: That which truly remains at the end of a great cosmic cycle (mahākalpa) is not empty.
अनुत्कीर्णा यथा स्तम्भे संस्थिता शालभञ्जिका ।
तथा विश्वं स्थितं तत्र तेन शून्यं न तत्पदम् ॥ ७ ॥
anutkīrṇā yathā stambhe saṃsthitā śālabhañjikā ,
tathā viśvaṃ sthitaṃ tatra tena śūnyaṃ na tatpadam 7
7. anutkīrṇā yathā stambhe saṃsthitā śālabhañjikā
tathā viśvam sthitam tatra tena śūnyam na tat padam
7. yathā anutkīrṇā śālabhañjikā stambhe saṃsthitā,
tathā viśvam tatra sthitam.
tena tat padam śūnyam na.
7. Just as an uncarved wooden figure (śālabhañjikā) exists within a pillar, so too the universe (viśva) is situated there (in that reality). Therefore, that reality (padam) is not empty.
अयमित्थं महाभोगो जगदाख्योऽवभासते ।
सत्यो भवत्वसत्यो वा यत्र तत्र त्वशून्यता ॥ ८ ॥
ayamitthaṃ mahābhogo jagadākhyo'vabhāsate ,
satyo bhavatvasatyo vā yatra tatra tvaśūnyatā 8
8. ayam ittham mahābhogaḥ jagat ākhyaḥ avabhāsate
satyaḥ bhavatu asatyaḥ vā yatra tatra tu aśūnyatā
8. ayam mahābhogaḥ jagat ākhyaḥ ittham avabhāsate.
satyaḥ vā asatyaḥ bhavatu.
yatra tatra tu aśūnyatā.
8. This vast experience, called the world (jagat), appears in this manner. Whether it is real (satya) or unreal, wherever it is (manifest), there is indeed non-emptiness.
यथा न पुत्रिकाशून्यः स्तम्भोऽनुत्कीर्णपुत्रिकः ।
तथा भातं जगद्ब्रह्म तेन शून्य न तत्पदम् ॥ ९ ॥
yathā na putrikāśūnyaḥ stambho'nutkīrṇaputrikaḥ ,
tathā bhātaṃ jagadbrahma tena śūnya na tatpadam 9
9. yathā na putrikāśūnyaḥ stambhaḥ anutkīrṇaputrikaḥ |
tathā bhātam jagat brahma tena śūnyam na tat padam ||
9. yathā stambhaḥ putrikāśūnyaḥ na anutkīrṇaputrikaḥ ca,
tathā jagat brahma bhātam,
tena tat padam na śūnyam.
9. Just as a pillar is not empty of a figure (since the figure's substance is the pillar itself), nor is it (before carving) a carved figure; similarly, the universe is manifested as Brahman, and therefore, that ultimate reality (brahman) is not empty (of the universe).
सौम्याम्भसि यथा वीचिर्न चास्ति नच नास्ति च ।
तथा जगद्ब्रह्मणीदं शून्याशून्यपदं गतम् ॥ १० ॥
saumyāmbhasi yathā vīcirna cāsti naca nāsti ca ,
tathā jagadbrahmaṇīdaṃ śūnyāśūnyapadaṃ gatam 10
10. saumya-ambhasi yathā vīciḥ na ca asti na ca na asti ca
| tathā jagat brahmaṇi idam śūnya-aśūnya-padam gatam ||
10. yathā saumya-ambhasi vīciḥ na ca asti na ca na asti ca,
tathā idam jagat brahmaṇi śūnya-aśūnya-padam gatam.
10. Just as a wave in calm water neither truly exists nor truly does not exist (as separate from the water), similarly, this universe in (brahman) has attained a state that is neither empty nor not empty (i.e., indescribable).
देशकालादि शान्तत्वात्पुत्रिकारचनं द्रुमे ।
संभवत्ययथाऽतो वै तेनानन्ते विमुह्यते ॥ ११ ॥
deśakālādi śāntatvātputrikāracanaṃ drume ,
saṃbhavatyayathā'to vai tenānante vimuhyate 11
11. deśa-kāla-ādi śāntatvāt putrikā-racanam drume |
sambhavati ayathā ataḥ vai tena anante vimuhyate ||
11. deśa-kāla-ādi śāntatvāt drume putrikā-racanam ayathā sambhavati.
ataḥ vai tena anante vimuhyate.
11. Due to the ultimate quiescence of (absence of distinctness in terms of) space, time, and other attributes, the carving of a figure on a tree (or pillar) is unreal. Therefore, by this (perception of unreal distinctions), one becomes deluded regarding the infinite (brahman).
तत्स्तम्भपुत्रिकाद्येतत्परमार्थे जगत्स्थितेः ।
एकदेशेन सदृशमुपमानं न सर्वथा ॥ १२ ॥
tatstambhaputrikādyetatparamārthe jagatsthiteḥ ,
ekadeśena sadṛśamupamānaṃ na sarvathā 12
12. tat stambha-putrikā-ādi etat parama-arthe jagat-sthiteḥ
| eka-deśena sadṛśam upamānam na sarvathā ||
12. etat tat stambha-putrikā-ādi upamānam parama-arthe jagat-sthiteḥ eka-deśena sadṛśam,
na sarvathā.
12. This simile of the pillar and the figure, etc., is similar only in one aspect to the existence of the universe in ultimate reality (brahman), but not in all respects.
न कदाचिदुदेतीदं परस्मान्न च शाम्यति ।
 इत्थं स्थितं केवलं सद्ब्रह्म स्वात्मनि संस्थितम् ॥ १३ ॥
na kadācidudetīdaṃ parasmānna ca śāmyati ,
 itthaṃ sthitaṃ kevalaṃ sadbrahma svātmani saṃsthitam 13
13. na kadācit udeti idam parasmāt na ca śāmyati ittham
sthitam kevalam sat brahma svātmani saṃsthitam
13. idam kadācit parasmāt na udeti ca na śāmyati.
ittham kevalam sat brahma svātmani saṃsthitam.
13. This (phenomenal world or duality) never arises from anything external, nor does it ever cease. Thus, only the existent Brahman (brahman) remains, eternally established in its own Self (ātman).
अशून्यापेक्षया शून्यशब्दार्थपरिकल्पना ।
अशून्यत्वात्संभवतः शून्यताशून्यते कुतः ॥ १४ ॥
aśūnyāpekṣayā śūnyaśabdārthaparikalpanā ,
aśūnyatvātsaṃbhavataḥ śūnyatāśūnyate kutaḥ 14
14. aśūnya-apekṣayā śūnya-śabda-artha-parikalpanā
aśūnyatvāt saṃbhavataḥ śūnyatā-aśūnyate kutaḥ
14. śūnya-śabda-artha-parikalpanā aśūnya-apekṣayā (bhavati).
saṃbhavataḥ aśūnyatvāt śūnyatā-aśūnyate kutaḥ?
14. The conceptualization of the meaning of the word 'void' occurs only by reference to 'non-void'. If (reality) is truly non-void and existent, then from where do the concepts of voidness and non-voidness (as distinct entities) arise?
ब्रह्मण्ययं प्रकाशो हि न संभवति भूतजः ।
सूर्यानलेन्दुतारादिः कुतस्तत्र किलाव्यये ॥ १५ ॥
brahmaṇyayaṃ prakāśo hi na saṃbhavati bhūtajaḥ ,
sūryānalendutārādiḥ kutastatra kilāvyaye 15
15. brahmaṇi ayam prakāśaḥ hi na saṃbhavati bhūta-jaḥ
sūrya-anala-indu-tārā-ādiḥ kutaḥ tatra kila avyaye
15. ayam bhūta-jaḥ prakāśaḥ hi brahmaṇi na saṃbhavati.
tatra avyaye kila sūrya-anala-indu-tārā-ādiḥ kutaḥ (saṃbhavati)?
15. Indeed, this light born of the elements is not possible in Brahman (brahman). How then could the sun, fire, moon, stars, and so forth exist there, in the imperishable (Brahman)?
महाभूतप्रकाशानामभावस्तम उच्यते ।
महाभूताभावजं तु तेनात्र न तमः क्वचित् ॥ १६ ॥
mahābhūtaprakāśānāmabhāvastama ucyate ,
mahābhūtābhāvajaṃ tu tenātra na tamaḥ kvacit 16
16. mahābhūta-prakāśānām abhāvaḥ tamaḥ ucyate
mahābhūta-abhāva-jam tu tena atra na tamaḥ kvacit
16. mahābhūta-prakāśānām abhāvaḥ tamaḥ ucyate.
tu mahābhūta-abhāva-jam (tamaḥ),
tena atra kvacit na tamaḥ.
16. The absence of the lights of the great elements is called darkness. But that (darkness) which is born from the absence of the great elements, therefore, has no place here (in Brahman); there is no such darkness anywhere.
स्वानुभूतिः प्रकाशोऽस्य केवलं व्योमरूपिणः ।
योऽन्तरस्ति स तेनैव नत्वन्येनानुभूयते ॥ १७ ॥
svānubhūtiḥ prakāśo'sya kevalaṃ vyomarūpiṇaḥ ,
yo'ntarasti sa tenaiva natvanyenānubhūyate 17
17. svānubhūtiḥ prakāśaḥ asya kevalam vyomarūpiṇaḥ yaḥ
antaḥ asti saḥ tena eva na tu anyena anubhūyate
17. vyomarūpiṇaḥ asya kevalam svānubhūtiḥ prakāśaḥ (asti).
yaḥ antaḥ asti saḥ tena eva na tu anyena anubhūyate.
17. The self-experience (svānubhūti) of this one, who is solely of the nature of space, is his only light. That which exists within is experienced by him alone, and not by another.
मुक्तं तमःप्रकाशाभ्यामित्येतदजरं पदम् ।
आकाशकोशमेवेदं विद्धि कोशं जगत्स्थितेः ॥ १८ ॥
muktaṃ tamaḥprakāśābhyāmityetadajaraṃ padam ,
ākāśakośamevedaṃ viddhi kośaṃ jagatsthiteḥ 18
18. muktam tamaḥprakāśābhyām iti etat ajaram padam
ākāśakośam eva idam viddhi kośam jagatsthiteḥ
18. tamaḥprakāśābhyām muktam iti etat ajaram padam (bhavati).
idam ākāśakośam eva jagatsthiteḥ kośam viddhi.
18. This imperishable (ajara) state (pada) is described as "freed from both darkness and light." Know this (idam), which is the sheath (kośa) of space (ākāśa), to be indeed the very sheath for the world's existence.
बिल्वस्य बिल्वमध्यस्य यथा भेदो न कश्चन ।
तथास्ति ब्रह्मजगतोर्न मनागपि भिन्नता ॥ १९ ॥
bilvasya bilvamadhyasya yathā bhedo na kaścana ,
tathāsti brahmajagatorna manāgapi bhinnatā 19
19. bilvasya bilvamadhyasya yathā bhedaḥ na kaścana
tathā asti brahmajagatoḥ na manāk api bhinnatā
19. yathā bilvasya bilvamadhyasya ca kaścana bhedaḥ na (asti),
tathā brahmajagatoḥ manāk api bhinnatā na asti.
19. Just as there is no difference (bheda) whatsoever between a bael fruit (bilva) and the inside of a bael fruit, so too, there is not even the slightest distinction (bhinnatā) between brahman and the world.
सलिलान्तर्यथा वीचिर्मृदन्तर्घटको यथा ।
तथा यत्र जगत्सत्ता तत्कथं खात्मकं भवेत् ॥ २० ॥
salilāntaryathā vīcirmṛdantarghaṭako yathā ,
tathā yatra jagatsattā tatkathaṃ khātmakaṃ bhavet 20
20. salila antaḥ yathā vīciḥ mṛd antaḥ ghaṭakaḥ yathā
tathā yatra jagatsattā tat katham khātmakam bhavet
20. yathā salila antaḥ vīciḥ,
yathā mṛd antaḥ ghaṭakaḥ,
tathā yatra jagatsattā (asti),
tat katham khātmakam bhavet?
20. Just as a wave (vīci) is within water (salila), and a pot (ghaṭaka) is within clay (mṛd), so too, how can that, where the world's existence (jagatsattā) resides, be of the nature of space (khātmakam)?
भूर्जलाद्युपमानश्रीः साकारान्ता समानसा ।
ब्रह्म त्वाकाशविशदं तस्यान्तस्थं तथैव तत् ॥ २१ ॥
bhūrjalādyupamānaśrīḥ sākārāntā samānasā ,
brahma tvākāśaviśadaṃ tasyāntasthaṃ tathaiva tat 21
21. bhūḥ jala-ādi upamāna-śrīḥ sa-ākāra-antā sa-mānasā
brahma tu ākāśa-viśadam tasya anta-stham tathā eva tat
21. bhūḥ jala-ādi upamāna-śrīḥ sa-ākāra-antā sa-mānasā [asti].
tu brahma ākāśa-viśadam [asti].
tathā eva tat tasya anta-stham [asti].
21. The splendor of things likened to earth, water, and so forth, which have a discernible form and a mind, is finite. But Brahman (brahman) is as pure and clear as space. And similarly, that (world) itself resides within it.
तस्माद्यादृक्चिदाकाशमाकाशादपि निर्मलम् ।
तदन्तस्थं तादृगेव जगच्छब्दार्थभागपि ॥ २२ ॥
tasmādyādṛkcidākāśamākāśādapi nirmalam ,
tadantasthaṃ tādṛgeva jagacchabdārthabhāgapi 22
22. tasmāt yādṛk cit-ākāśam ākāśāt api nirmalam
tat-anta-stham tādṛk eva jagat-śabda-artha-bhāgaḥ api
22. tasmāt yādṛk cit-ākāśam ākāśāt api nirmalam [asti],
tādṛk eva tat-anta-stham [ca] jagat-śabda-artha-bhāgaḥ api [asti].
22. Therefore, just as the consciousness-space (cidākāśa) is even purer than physical space (ākāśa), similarly, that which abides within it - even the very meaning of the word "world" - is of precisely that same nature.
मरीचेऽन्तर्यथा तैक्ष्ण्यमृते भोक्तुर्न लक्ष्यते ।
चिन्मात्रत्वं चिदाकाशे तथा चेत्यकलां विना ॥ २३ ॥
marīce'ntaryathā taikṣṇyamṛte bhokturna lakṣyate ,
cinmātratvaṃ cidākāśe tathā cetyakalāṃ vinā 23
23. marīce antaḥ yathā taikṣṇyam ṛte bhoktuḥ na lakṣyate
cit-mātratvam cit-ākāśe tathā cetya-kalām vinā
23. yathā marīce antaḥ bhoktuḥ ṛte taikṣṇyam na lakṣyate,
tathā cit-ākāśe cit-mātratvam cetya-kalām vinā [na lakṣyate].
23. Just as the sharpness (or intense heat) within a mirage is not perceived without a perceiver, similarly, the nature of pure consciousness (cinmātratva) in the consciousness-space (cidākāśa) is not cognized without the faculty of the knowable (cetyakalā).
तस्माच्चिदप्यचिद्रूपं चेत्यरिक्तं तदात्मनि ।
जगत्ता तादृगेवेयं तावन्मात्रात्मतावशात् ॥ २४ ॥
tasmāccidapyacidrūpaṃ cetyariktaṃ tadātmani ,
jagattā tādṛgeveyaṃ tāvanmātrātmatāvaśāt 24
24. tasmāt cit api acit-rūpam cetya-riktam tat-ātmani
jagat-tā tādṛk eva iyam tāvat-mātra-ātmatā-vaśāt
24. tasmāt,
tat-ātmani cetya-riktam cit api acit-rūpam [bhavati].
iyam jagat-tā tāvat-mātra-ātmatā-vaśāt tādṛk eva [asti].
24. Therefore, even consciousness (cit), when devoid of the knowable (cetya), is in its own true nature (ātman) like non-consciousness (acit). This world-ness (jagattā) is precisely of that same kind, owing to its intrinsic nature (ātmatā) being limited to just that (mere consciousness).
रूपालोकमनस्कारास्तन्मया एव नेतरत् ।
यथास्थितमतो विश्वं सुषुप्तं तुर्यमेव वा ॥ २५ ॥
rūpālokamanaskārāstanmayā eva netarat ,
yathāsthitamato viśvaṃ suṣuptaṃ turyameva vā 25
25. rūpālokamanaskārāḥ tanmayāḥ eva na itarat
yathāsthitam ataḥ viśvam suṣuptam turyam eva vā
25. rūpālokamanaskārāḥ tanmayāḥ eva itarat na ataḥ
viśvam yathāsthitam suṣuptam eva vā turyam
25. Perceptions of forms and mental impressions are entirely manifestations of that (the Self/brahman), and nothing else. Therefore, the universe, as it truly exists, is either in a state of deep sleep or indeed the fourth state (turiya).
तेन योगी सुषुप्तात्मा व्यवहार्यपि शान्तधीः ।
आस्ते ब्रह्म निराभासं सर्वाभाससमुद्गकः ॥ २६ ॥
tena yogī suṣuptātmā vyavahāryapi śāntadhīḥ ,
āste brahma nirābhāsaṃ sarvābhāsasamudgakaḥ 26
26. tena yogī suṣuptātmā vyavahārī api śāntadhīḥ
āste brahma nirābhāsam sarvābhāsasamudgakaḥ
26. tena yogī suṣuptātmā śāntadhīḥ vyavahārī api
brahma nirābhāsam sarvābhāsasamudgakaḥ āste
26. Therefore, the yogi (yogin), whose essential nature (ātman) is like deep sleep – meaning undisturbed – and whose intellect is tranquil even while engaged in worldly activities, remains as the unmanifested brahman, which is the source of all manifestations.
आकारिणि यथा सौम्ये स्थितास्तोये महोर्मयः ।
अनाकृतौ तथा विश्वं स्थितं तत्सदृशं परे ॥ २७ ॥
ākāriṇi yathā saumye sthitāstoye mahormayaḥ ,
anākṛtau tathā viśvaṃ sthitaṃ tatsadṛśaṃ pare 27
27. ākāriṇi yathā saumye sthitāḥ toye mahormayaḥ
anākṛtau tathā viśvam sthitam tatsadṛśam pare
27. yathā mahormayaḥ saumye ākāriṇi toye sthitāḥ
tathā viśvam anākṛtau pare tatsadṛśam sthitam
27. Just as great waves are present within calm, visible water, so too the entire universe rests within the unformed Supreme (brahman), resembling that unmanifest state.
पूर्णात्पूर्णं प्रसरति यत्तत्पूर्णं निराकृति ।
ब्रह्मणो विश्वमाभातं तद्धि स्वार्थं विचक्षितम् ॥ २८ ॥
pūrṇātpūrṇaṃ prasarati yattatpūrṇaṃ nirākṛti ,
brahmaṇo viśvamābhātaṃ taddhi svārthaṃ vicakṣitam 28
28. pūrṇāt pūrṇam prasarati yat tad pūrṇam nirākṛti
brahmaṇaḥ viśvam ābhātam tad hi svārtham vicakṣitam
28. pūrṇāt pūrṇam prasarati yat tad pūrṇam nirākṛti
brahmaṇaḥ viśvam ābhātam tad hi svārtham vicakṣitam
28. From the Full (brahman), the Full emanates, and that Full is formless. The universe manifests from brahman; indeed, this manifestation is understood to be for its own intrinsic purpose (svārtha).
पूर्णात्पूर्णं प्रसरति संस्थितं पूर्णमेव तत् ।
अतो विश्वमनुत्पन्नं यच्चोत्पन्नं तदेव तत् ॥ २९ ॥
pūrṇātpūrṇaṃ prasarati saṃsthitaṃ pūrṇameva tat ,
ato viśvamanutpannaṃ yaccotpannaṃ tadeva tat 29
29. pūrṇāt pūrṇaṃ prasarati saṃsthitaṃ pūrṇam eva tat
ataḥ viśvam anutpannaṃ yat ca utpannaṃ tat eva tat
29. pūrṇāt pūrṇaṃ prasarati pūrṇam eva tat saṃsthitaṃ
ataḥ viśvam anutpannaṃ yat ca utpannaṃ tat eva tat
29. The complete emanates from the complete, and the complete alone remains established. Therefore, the universe is unborn, and whatever appears to be produced is also indeed that very complete (brahman).
चेत्यासंभवतस्तस्मिन्यदेका जगदर्थता ।
आस्वादका संभवतो मरीचे कैव तीक्ष्णता ॥ ३० ॥
cetyāsaṃbhavatastasminyadekā jagadarthatā ,
āsvādakā saṃbhavato marīce kaiva tīkṣṇatā 30
30. cetyāsaṃbhavataḥ tasmin yat ekā jagadarthatā
āsvādakāsaṃbhavataḥ marīce kā eva tīkṣṇatā
30. tasmin cetyāsaṃbhavataḥ yat ekā jagadarthatā [asti]
āsvādakāsaṃbhavataḥ marīce kā eva tīkṣṇatā [asti]
30. In that (ultimate reality), from the impossibility of cognizable objects, where is a single meaning for the world? When experiencers are impossible, O mirage, what indeed is sharpness?
सत्येवेयमसत्यैव चित्तचेत्यादिता परे ।
तद्भावात्प्रतिबिम्बस्य प्रतिबिम्बार्हता कुतः ॥ ३१ ॥
satyeveyamasatyaiva cittacetyāditā pare ,
tadbhāvātpratibimbasya pratibimbārhatā kutaḥ 31
31. satī eva iyam asatyā eva cittacetyāditā pare
tadbhāvāt pratibimbasya pratibimbārhatā kutaḥ
31. pare iyam cittacetyāditā satī eva asatyā eva [asti]
tadbhāvāt pratibimbasya pratibimbārhatā kutaḥ [syāt]
31. This state of being mind and its cognizable objects, etc., in the Supreme (Reality), is both real and unreal. From the very nature of that (indeterminable state of reflection-like phenomena), how can a reflection itself possess the fitness to be a reflection?
परमाणोरपि परं तदणीयो ह्यणीयसः ।
शुद्धं सूक्ष्मं परं शान्तं तदाकाशोदरादपि ॥ ३२ ॥
paramāṇorapi paraṃ tadaṇīyo hyaṇīyasaḥ ,
śuddhaṃ sūkṣmaṃ paraṃ śāntaṃ tadākāśodarādapi 32
32. paramāṇoḥ api paraṃ tat aṇīyaḥ hi aṇīyasaḥ
śuddhaṃ sūkṣmaṃ paraṃ śāntaṃ tat ākāśodarāt api
32. tat paramāṇoḥ api paraṃ hi
aṇīyasaḥ aṇīyaḥ [asti] tat śuddhaṃ
sūkṣmaṃ paraṃ śāntaṃ [asti]
ākāśodarāt api [sūkṣmataram asti]
32. That (brahman) is superior even to the atom; indeed, it is subtler than the subtlest. That (brahman) is pure, subtle, supreme, and tranquil; it is even subtler than the interior of space (ākāśa).
दिक्कालाद्यनवच्छिन्नरूपत्वादतिविस्तृतम् ।
तदनाद्यन्तमाभासं भासनीयविवर्जितम् ॥ ३३ ॥
dikkālādyanavacchinnarūpatvādativistṛtam ,
tadanādyantamābhāsaṃ bhāsanīyavivarjitam 33
33. dik-kāla-ādi-anavac-chinnarūpatvāt ati-vistṛtam
tat anādi-antam ābhāsam bhāsanīya-vivarjitam
33. dik-kāla-ādi-anavac-chinnarūpatvāt tat ati-vistṛtam
anādi-antam bhāsanīya-vivarjitam ābhāsam
33. That (reality), exceedingly vast, is beginningless and endless. Its nature is not limited by direction, time, or anything else. It is a pure manifestation, devoid of any object to be manifested.
चिद्रूपमेव नो यत्र लभ्यते यत्र जीवता ।
कथं स्याच्चित्तताकारा वासना नित्यरूपिणी ॥ ३४ ॥
cidrūpameva no yatra labhyate yatra jīvatā ,
kathaṃ syāccittatākārā vāsanā nityarūpiṇī 34
34. cit-rūpam eva naḥ yatra labhyate yatra jīvatā
katham syāt cittatā-ākārā vāsanā nitya-rūpiṇī
34. yatra cit-rūpam eva naḥ labhyate,
yatra jīvatā katham cittatā-ākārā nitya-rūpiṇī vāsanā syāt
34. Where even the very nature of consciousness (cit) is not apprehended, and where there is no living entity (jīva), how could there be an eternal latent impression (vāsanā) taking the form of mentality (citta)?
चिद्रूपानुदयादेव तत्र नास्त्येव जीवता ।
न बुद्धिता चित्तता वा नेन्द्रियत्वं न वासना ॥ ३५ ॥
cidrūpānudayādeva tatra nāstyeva jīvatā ,
na buddhitā cittatā vā nendriyatvaṃ na vāsanā 35
35. cit-rūpa-an-udayāt eva tatra na asti eva jīvatā
na buddhitā cittatā vā na indriyatvam na vāsanā
35. cit-rūpa-an-udayāt eva tatra jīvatā na asti eva.
na buddhitā,
na cittatā vā,
na indriyatvam,
na vāsanā (asti)
35. Precisely because there is no manifestation of the form of consciousness (cit), there is indeed no living entity (jīva) there. Neither is there intellect (buddhi), nor mentality (citta), nor sense-faculty (indriya), nor latent impression (vāsanā).
एवमित्थं महारम्भपूर्णमप्यजरं पदम् ।
अस्मद्दृष्ट्या स्थितं शान्तं शून्यमाकाशतोऽधिकम् ॥ ३६ ॥
evamitthaṃ mahārambhapūrṇamapyajaraṃ padam ,
asmaddṛṣṭyā sthitaṃ śāntaṃ śūnyamākāśato'dhikam 36
36. evam ittham mahā-ārambha-pūrṇam api ajaram padam
asmad-dṛṣṭyā sthitam śāntam śūnyam ākāśataḥ adhikam
36. evam ittham mahā-ārambha-pūrṇam api ajaram padam
asmad-dṛṣṭyā śāntam śūnyam ākāśataḥ adhikam sthitam
36. Thus, even while being replete with grand undertakings, that unaging state (padam) appears to our view as tranquil, void, and greater than space (ākāśa).
श्रीराम उवाच ।
परमार्थस्य किं रूपं तस्यानन्तचिदाकृतेः ।
पुनरेतन्ममाचक्ष्व निपुणं बोधवृद्धये ॥ ३७ ॥
śrīrāma uvāca ,
paramārthasya kiṃ rūpaṃ tasyānantacidākṛteḥ ,
punaretanmamācakṣva nipuṇaṃ bodhavṛddhaye 37
37. śrīrāma uvāca paramārthasya kim rūpam tasya ananta-cit-ākṛteḥ
punar etat mama ācakṣva nipuṇam bodha-vṛddhaye
37. śrīrāma uvāca tasya ananta-cit-ākṛteḥ paramārthasya
rūpam kim punar etat mama bodha-vṛddhaye nipuṇam ācakṣva
37. Shri Rama said, "What is the nature of the ultimate reality (paramārtha), whose form is infinite consciousness (cit)? Please explain this thoroughly to me again, for the growth of my understanding."
श्रीवसिष्ठ उवाच ।
महाप्रलयसंपत्तौ सर्वकारणकारणम् ।
शिष्यते परमं ब्रह्म तदिदं वर्ण्यते श्रृणु ॥ ३८ ॥
śrīvasiṣṭha uvāca ,
mahāpralayasaṃpattau sarvakāraṇakāraṇam ,
śiṣyate paramaṃ brahma tadidaṃ varṇyate śrṛṇu 38
38. śrīvasiṣṭha uvāca mahāpralaya-saṃpattau sarva-kāraṇa-kāraṇam
śiṣyate paramam brahma tad idam varṇyate śṛṇu
38. śrīvasiṣṭha uvāca mahāpralaya-saṃpattau sarva-kāraṇa-kāraṇam
paramam brahma śiṣyate tat idam varṇyate śṛṇu
38. Shri Vasistha said, "At the occurrence of the great dissolution (mahāpralaya), the supreme (parama) (brahman), the cause of all causes, remains. This is now being described; listen!"
नाशयित्वा स्वमात्मानं मनसो वृत्तिसंक्षये ।
सद्रूपं यदनाख्येयं तद्रूपं तस्य वस्तुनः ॥ ३९ ॥
nāśayitvā svamātmānaṃ manaso vṛttisaṃkṣaye ,
sadrūpaṃ yadanākhyeyaṃ tadrūpaṃ tasya vastunaḥ 39
39. nāśayitvā svam ātmānam manasaḥ vṛtti-saṃkṣaye
sat-rūpam yat anākhyeyam tad rūpam tasya vastunaḥ
39. manasaḥ vṛtti-saṃkṣaye svam ātmānam nāśayitvā
yat sat-rūpam anākhyeyam tat tasya vastunaḥ rūpam
39. Having annihilated one's self (ātman) through the complete cessation of the mind's (manas) modifications (vṛtti), that form which is existent (sat) and indescribable is the nature of that reality.
नास्ति दृश्यं जगद्द्रष्टा दृश्याभावाद्विलीनवत् ।
भातीति भासनं यत्स्यात्तद्रूपं तस्य वस्तुनः ॥ ४० ॥
nāsti dṛśyaṃ jagaddraṣṭā dṛśyābhāvādvilīnavat ,
bhātīti bhāsanaṃ yatsyāttadrūpaṃ tasya vastunaḥ 40
40. na asti dṛśyam jagat-draṣṭā dṛśya-abhāvāt vilīnavat
bhāti iti bhāsanam yat syāt tad rūpam tasya vastunaḥ
40. dṛśyam jagat-draṣṭā na asti dṛśya-abhāvāt vilīnavat
yat bhāti iti bhāsanam syāt tat tasya vastunaḥ rūpam
40. There is no perceivable (dṛśya) world (jagat) or perceiver (draṣṭā). Due to the absence of anything perceivable, it is as if dissolved. That shining (bhāsanam) which exists as 'it shines' (bhāti), that is the nature of that reality.
चितेर्जीवस्वभावाया यदचेत्योन्मुखं वपुः ।
चिन्मात्रं विमलं शान्तं तद्रूपं परमात्मनः ॥ ४१ ॥
citerjīvasvabhāvāyā yadacetyonmukhaṃ vapuḥ ,
cinmātraṃ vimalaṃ śāntaṃ tadrūpaṃ paramātmanaḥ 41
41. citeḥ jīvasvabhāvāyāḥ yat acetyonmukham vapuḥ
cinmātram vimalam śāntam tat rūpam paramātmanaḥ
41. yat citeḥ jīvasvabhāvāyāḥ acetyonmukham cinmātram
vimalam śāntam vapuḥ tat paramātmanaḥ rūpam
41. The essence of consciousness (citi), whose intrinsic nature (jīvasvabhāvā) is that of the individual soul, and which is directed towards the unperceivable, is pure consciousness (cinmātra), immaculate, and tranquil. That is the true form of the Supreme Self (paramātman).
अङ्गलग्नेऽपि वातादौ स्पर्शाद्यनुभवं विना ।
जीवतश्चेतसो रूपं यत्तद्वै परमात्मनः ॥ ४२ ॥
aṅgalagne'pi vātādau sparśādyanubhavaṃ vinā ,
jīvataścetaso rūpaṃ yattadvai paramātmanaḥ 42
42. aṅgalagne api vātādau sparśādyanubhavam vinā
jīvataḥ cetasaḥ rūpam yat tat vai paramātmanaḥ
42. yat jīvataḥ cetasaḥ aṅgalagne api vātādau
sparśādyanubhavam vinā rūpam tat vai paramātmanaḥ
42. Even when wind and other elements are in contact with the body, that nature of consciousness (cetasaḥ) belonging to a living being (jīvataḥ) which exists without the experience of touch (sparśādyanubhava) and similar sensations - that, indeed, is the form of the Supreme Self (paramātman).
अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः ।
यद्रूपं चिरनिद्रायास्तत्तदानघ शिष्यते ॥ ४३ ॥
asvapnāyā anantāyā ajaḍāyā manaḥsthiteḥ ,
yadrūpaṃ ciranidrāyāstattadānagha śiṣyate 43
43. asvapnāyāḥ anantāyāḥ ajaḍāyāḥ manaḥsthiteḥ
yat rūpam ciranidrāyāḥ tat tat ānagha śiṣyate
43. ānagha yat asvapnāyāḥ anantāyāḥ ajaḍāyāḥ
manaḥsthiteḥ ciranidrāyāḥ rūpam tat tat śiṣyate
43. O sinless one (ānagha)! The form (rūpam) of the sleepless (asvapnāyāḥ), infinite (anantāyāḥ), and non-inert (ajaḍāyāḥ) state of consciousness (manaḥsthiteḥ), which is also the nature of profound sleep (ciranidrāyāḥ) – that, indeed, is what remains (śiṣyate).
यद्व्योम्नो हृदयं यद्वा शिलायाः पवनस्य च ।
तस्याचेत्यस्य चिद्व्योम्नस्तद्रूपं परमात्मनः ॥ ४४ ॥
yadvyomno hṛdayaṃ yadvā śilāyāḥ pavanasya ca ,
tasyācetyasya cidvyomnastadrūpaṃ paramātmanaḥ 44
44. yat vyomnaḥ hṛdayam yat vā śilāyāḥ pavanasya ca
tasya acetyasya cidvyomnaḥ tat rūpam paramātmanaḥ
44. yat vyomnaḥ hṛdayam yat vā śilāyāḥ pavanasya ca
tasya acetyasya cidvyomnaḥ rūpam tat paramātmanaḥ
44. What is the essence (hṛdayam) of space (vyomnaḥ), or also of rock (śilāyāḥ) and wind (pavanasya) – that, the very nature (rūpam) of that (tasya) unperceivable (acetyasya) space of consciousness (cidvyomnaḥ), is the true form of the Supreme Self (paramātman).
अचेत्यस्यामनस्कस्य जीवतो या स्वभावतः ।
स्यात्स्थितिः सा परा शान्ता सत्ता तस्याद्यवस्तुनः ॥ ४५ ॥
acetyasyāmanaskasya jīvato yā svabhāvataḥ ,
syātsthitiḥ sā parā śāntā sattā tasyādyavastunaḥ 45
45. acetyasya amanaskasya jīvataḥ yā svabhāvataḥ syāt
sthitiḥ sā parā śāntā sattā tasya ādyavastunaḥ
45. yā acetyasya amanaskasya jīvataḥ svabhāvataḥ sthitiḥ syāt,
sā parā śāntā sattā tasya ādyavastunaḥ
45. That state of being (sthiti), which by its intrinsic nature (svabhāvataḥ) belongs to the living (jīvataḥ) entity that is beyond thought (acetya) and mind (amanaska), is indeed the supreme, tranquil reality (sattā) of that primal (ādya) principle.
चित्प्रकाशस्य यन्मध्यं प्रकाशस्यापि खस्य वा ।
दर्शनस्य च यन्मध्यं तद्रूपं ब्रह्मणो विदुः ॥ ४६ ॥
citprakāśasya yanmadhyaṃ prakāśasyāpi khasya vā ,
darśanasya ca yanmadhyaṃ tadrūpaṃ brahmaṇo viduḥ 46
46. citprakāśasya yat madhyam prakāśasya api khasya vā
darśanasya ca yat madhyam tat rūpam brahmaṇaḥ viduḥ
46. yat citprakāśasya madhyam prakāśasya api vā khasya
ca yat darśanasya madhyam tat brahmaṇaḥ rūpam viduḥ
46. That interval which is found within the light of consciousness (cit-prakāśa), and also within manifest light (prakāśa) or even space (kha), and which is the interval within perception (darśana) - that is known to be the nature (rūpa) of Brahman.
व्रेदनस्य प्रकाशस्य दृश्यस्य तमसस्तथा ।
वेदनं यदनाद्यन्तं तद्रूपं परमात्मनः ॥ ४७ ॥
vredanasya prakāśasya dṛśyasya tamasastathā ,
vedanaṃ yadanādyantaṃ tadrūpaṃ paramātmanaḥ 47
47. vredanasya prakāśasya dṛśyasya tamasaḥ tathā
vedanam yat anādyantam tat rūpam paramātmanaḥ
47. yat anādyantam vredanasya prakāśasya dṛśyasya tathā tamasaḥ vedanam,
tat paramātmanaḥ rūpam
47. That knowing (vedana) which is without beginning or end (anādyanta), and which is the knowing (vedana) of perception, of light (prakāśa), of the visible (dṛśya), and also of darkness (tamas) - that is the nature (rūpa) of the supreme Self (paramātman).
यतो जगदुदेतीव नित्यानुदितरूप्यपि ।
विभिन्नवदिवाभिन्नं तद्रूपं परमार्थकम् ॥ ४८ ॥
yato jagadudetīva nityānuditarūpyapi ,
vibhinnavadivābhinnaṃ tadrūpaṃ paramārthakam 48
48. yataḥ jagat udeti iva nityānuditarūpi api
vibhinnavaṭ iva abhinnam tat rūpam paramārthakam
48. yataḥ jagat udeti iva nityānuditarūpi api
vibhinnavaṭ iva abhinnam tat paramārthakam rūpam
48. That ultimate reality (paramārthakam) is the nature (rūpa) from which the world (jagat) appears to arise, even though it (the world's true essence) is eternally unmanifest (nityānuditarūpi); and which (that ultimate reality) is non-different (abhinna) though appearing as if variegated (vibhinnavaṭ).
व्यवहारपरस्यापि यत्पाषाणवदासनम् ।
अव्योम्न एव व्योमत्वं तद्रूपं परमात्मनः ॥ ४९ ॥
vyavahāraparasyāpi yatpāṣāṇavadāsanam ,
avyomna eva vyomatvaṃ tadrūpaṃ paramātmanaḥ 49
49. vyavahāraparasya api yat pāṣāṇavat āsanam
avyomnaḥ eva vyomatvaṃ tat rūpaṃ paramātmanaḥ
49. yat vyavahāraparasya api pāṣāṇavat āsanam avyomnaḥ eva vyomatvaṃ tat paramātmanaḥ rūpaṃ (asti).
49. Even for one engrossed in worldly activities, that state of being like a stone, and the spaceless itself becoming space – that is the nature of the Supreme Self (paramātman).
वेद्यवेदनवेत्तृत्वरूपत्रयमिदं पुरः ।
यत्रोदेत्यस्तमायाति तत्तत्परमदुर्लभम् ॥ ५० ॥
vedyavedanavettṛtvarūpatrayamidaṃ puraḥ ,
yatrodetyastamāyāti tattatparamadurlabham 50
50. vedyavedanavettṛtvarūpatrayam idam puraḥ yatra
udeti astam āyāti tat tat paramadurlabham
50. idam vedyavedanavettṛtvarūpatrayam puraḥ yatra udeti astam āyāti tat tat paramadurlabham (asti).
50. This triad of the knowable, the act of knowing, and the knower, which appears and dissolves (into the Supreme) – that (state) is exceedingly rare.
वेद्यवेदनवेत्तृत्वं यत्रेदं प्रतिबिम्बति ।
अबुद्ध्यादौ महादर्शे तद्रूपं परमं स्मृतम् ॥ ५१ ॥
vedyavedanavettṛtvaṃ yatredaṃ pratibimbati ,
abuddhyādau mahādarśe tadrūpaṃ paramaṃ smṛtam 51
51. vedyavedanavettṛtvaṃ yatra idam pratibimbati
abuddhyādau mahādarśe tat rūpaṃ paramaṃ smṛtam
51. yatra idam vedyavedanavettṛtvaṃ abuddhyādau mahādarśe pratibimbati,
tat paramaṃ rūpaṃ smṛtam.
51. Where this triad of the knowable, the act of knowing, and the knower is reflected in the great mirror of primordial ignorance (abuddhi) and so on, that is regarded as the supreme form.
मनः स्वप्नेन्द्रियैर्मुक्तं यद्रूपं स्यान्महाचितेः ।
जङ्गमे स्थावरे वापि तत्सर्वान्तेऽवशिष्यते ॥ ५२ ॥
manaḥ svapnendriyairmuktaṃ yadrūpaṃ syānmahāciteḥ ,
jaṅgame sthāvare vāpi tatsarvānte'vaśiṣyate 52
52. manaḥ svapna indriyaiḥ muktaṃ yat rūpaṃ syāt mahāciteḥ
jaṅgame sthāvare vā api tat sarvānte avaśiṣyate
52. yat manaḥ svapna indriyaiḥ muktaṃ mahāciteḥ rūpaṃ syāt,
tat jaṅgame vā sthāvare api sarvānte avaśiṣyate.
52. That nature of the supreme consciousness (mahācit) which is liberated from mind, dream, and senses, whether in the moving or the stationary, that alone remains in the end of all.
स्थावराणां हि यद्रूपं तच्चेद्बोधमयं भवेत् ।
मनोबुद्ध्यादिनिर्मुक्तं तत्परेणोपमीयते ॥ ५३ ॥
sthāvarāṇāṃ hi yadrūpaṃ taccedbodhamayaṃ bhavet ,
manobuddhyādinirmuktaṃ tatpareṇopamīyate 53
53. sthāvarāṇām hi yat rūpam tat cet bodhamayam bhavet
manaḥ-buddhy-ādi-nirmuktam tat pareṇa upamīyate
53. hi sthāvarāṇām yat rūpam tat cet manaḥ-buddhy-ādi-nirmuktam bodhamayam bhavet,
tat pareṇa upamīyate
53. Indeed, if the very form of stationary things were consciousness itself, liberated from the mind, intellect, and other such faculties, then that would be comparable to the Supreme (Brahman).
ब्रह्मार्कविष्णुहरशक्रसदाशिवादि शान्तौ शिवं परममेतदिहैकमास्ते ।
सर्वोपधिव्ययवशादविकल्परूपं चैतन्यमात्रमयमुज्झितविश्वसङ्गम् ॥ ५४ ॥
brahmārkaviṣṇuharaśakrasadāśivādi śāntau śivaṃ paramametadihaikamāste ,
sarvopadhivyayavaśādavikalparūpaṃ caitanyamātramayamujjhitaviśvasaṅgam 54
54. brahma-arka-viṣṇu-hara-śakra-sadāśiva-ādi
śāntau śivam paramam etat iha ekam āste
sarva-upadhi-vyaya-vaśāt avikalpa-rūpam
caitanya-mātra-mayam ujjhita-viśva-saṅgam
54. iha śāntau,
brahma-arka-viṣṇu-hara-śakra-sadāśiva-ādi etat paramam śivam ekam āste.
(Tat) sarva-upadhi-vyaya-vaśāt avikalpa-rūpam caitanya-mātra-mayam ujjhita-viśva-saṅgam (asti)
54. Here, in a state of tranquility, this supreme auspicious reality (śivam) remains as the one, transcending Brahma, Sūrya, Viṣṇu, Hara, Indra, Sadāśiva, and others. It is of an undifferentiated form, consisting solely of consciousness, and completely devoid of any connection to the universe, due to the dissolution of all limiting adjuncts.

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 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 (current chapter) 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