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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-122

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श्रीवसिष्ठ उवाच ।
प्रथमं जातमात्रेण पुंसा किंचिद्विकसितबुद्धिनैव सत्संगमपरेण भवितव्यम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
prathamaṃ jātamātreṇa puṃsā kiṃcidvikasitabuddhinaiva satsaṃgamapareṇa bhavitavyam 1
1. śrīvasiṣṭhaḥ uvāca prathamam jātamātreṇa puṃsā kiṃcit
vikasitabuddhinā eva satsaṅgam apareṇa bhavitavyam
1. śrīvasiṣṭhaḥ uvāca prathamam jātamātreṇa kiṃcit
vikasitabuddhinā puṃsā apareṇa eva satsaṅgam bhavitavyam
1. Śrī Vasiṣṭha said: Firstly, for a person (puruṣa) who is just born and whose intellect is slightly developed, good association (satsaṅga) must certainly be provided by others.
अनवरतप्रवाहपतितोऽयमविद्यानदीनिवहः
शास्त्रसज्जनसंपर्कादृते न तरितुं शक्यते ॥ २ ॥
anavaratapravāhapatito'yamavidyānadīnivahaḥ
śāstrasajjanasaṃparkādṛte na tarituṃ śakyate 2
2. anavaratapravāhapatitaḥ ayam avidyānadīnīvahaḥ
śāstrasajjanasaṃparkāt ṛte na taritum śakyate
2. ayam anavaratapravāhapatitaḥ avidyānadīnīvahaḥ
śāstrasajjanasaṃparkāt ṛte na taritum śakyate
2. This ceaseless current, which is the flood of the river of ignorance (avidyā) into which one is plunged, cannot be crossed without the association (saṃparka) of scriptures and good people (sajjana).
तेन विवेकतः पुरुषस्य
हेयोपादेयविचार उप जायते ॥ ३ ॥
tena vivekataḥ puruṣasya
heyopādeyavicāra upa jāyate 3
3. tena vivekataḥ puruṣasya
heyo-pādeya-vicāra upa jāyate
3. tena vivekataḥ puruṣasya
heyo-pādeya-vicāra upa jāyate
3. From that discernment (viveka), an inquiry into what is to be rejected (heya) and what is to be accepted (upādeya) arises for the individual (puruṣa).
तदासौ शुभेच्छाभिधां
विवेकभुवमापतितो भवति ॥ ४ ॥
tadāsau śubhecchābhidhāṃ
vivekabhuvamāpatito bhavati 4
4. tadā asau śubhecchābhidhām
viveka-bhuvam āpatitaḥ bhavati
4. tadā asau śubhecchābhidhām
viveka-bhuvam āpatitaḥ bhavati
4. Then, that individual (adas) reaches the stage (bhū) of discernment (viveka) named 'noble aspiration' (śubhecchā).
सम्यग्ज्ञानेनासम्यग्वासनां त्यजतः
संस्मारभावनातो मनस्तनुतामेति ॥ ६ ॥
samyagjñānenāsamyagvāsanāṃ tyajataḥ
saṃsmārabhāvanāto manastanutāmeti 6
6. samyak-jñānena asamyak-vāsanām tyajataḥ
saṃsmāra-bhāvanātaḥ manaḥ tanutām eti
6. samyak-jñānena asamyak-vāsanām tyajataḥ
saṃsmāra-bhāvanātaḥ manaḥ tanutām eti
6. When one abandons improper latent tendencies (vāsanā) through perfect knowledge (samyag-jñāna), the mind (manas) achieves attenuation (tanutā) by the cultivation of constant recollection (saṃsmāra-bhāvanā).
तेन तनुमानसां नाम
विवेकभूमिमवतीर्णो भवति ॥ ७ ॥
tena tanumānasāṃ nāma
vivekabhūmimavatīrṇo bhavati 7
7. tena tanumānasām nāma
vivekabhūmim avatīrṇaḥ bhavati
7. tena nāma tanumānasām
vivekabhūmim avatīrṇaḥ bhavati
7. Through that [process], one indeed attains the stage named 'subtle mind' (tanumānasā), which is the plane of discrimination (viveka).
यदैव योगिनः सम्यग्ज्ञानोदयस्तदैव
सत्त्वापत्तिः ॥ ८ ॥
yadaiva yoginaḥ
samyagjñānodayastadaiva sattvāpattiḥ 8
8. yadā eva yoginaḥ samyagjñānodayaḥ
tadā eva sattvāpattiḥ
8. yadā eva yoginaḥ samyagjñānodayaḥ
tadā eva sattvāpattiḥ
8. As soon as the yogi experiences the rise of perfect knowledge (samyag-jñāna), then immediately occurs the stage of "sattvāpatti".
तद्वशाद्वासना तनुतां गता यदा तदैवासावसंसक्त
इत्युच्यते कर्मफलेन न बध्यत इति ॥ ९ ॥
tadvaśādvāsanā tanutāṃ gatā yadā tadaivāsāvasaṃsakta
ityucyate karmaphalena na badhyata iti 9
9. tadvashāt vāsanā tanutām gatā yadā tadā eva asau
asaṃsaktaḥ iti ucyate karmaphalena na badhyate iti
9. yadā tadvashāt vāsanā tanutām gatā tadā eva asau
asaṃsaktaḥ iti ucyate karmaphalena na badhyate iti
9. When, due to that [state], the subtle impressions (vāsanā) have become attenuated, then that person is immediately called 'unattached' (asaṃsakta) and is said not to be bound by the fruits of action (karma).
अथ तानववशादसत्ये
भावनातानवमभ्यस्यति ॥ १० ॥
atha tānavavaśādasatye
bhāvanātānavamabhyasyati 10
10. atha tānavavashāt asatye
bhāvanātānavam abhyasyati
10. atha tānavavashāt asatye
bhāvanātānavam abhyasyati
10. Now, by the power of attenuation, one cultivates the attenuation of mental constructs (bhāvanā-tānava) regarding the unreal.
यावन्न कुर्वन्नपि व्यवहरन्नप्यसत्येषु संसारवस्तुषु स्थितोऽपि स्वात्मन्येव क्षीणमनस्त्वादभ्यासवशाद्बाह्यं वस्तु कुर्वन्नपि न पश्यति नालम्बनेन सेवते नाभिध्यायति तनुवासनत्वाच्च केवलं मूढः सुप्तप्रबुद्ध इव कर्तव्यं करोति ॥ ११ ॥ yāvanna kurvannapi vyavaharannapyasatyeṣu saṃsāravastuṣu sthito'pi svātmanyeva kṣīṇamanastvādabhyāsavaśādbāhyaṃ vastu kurvannapi na paśyati nālambanena sevate nābhidhyāyati tanuvāsanatvācca kevalaṃ mūḍhaḥ suptaprabuddha iva kartavyaṃ karoti ।
।
11 ।
।
यावन्न कुर्वन्नपि व्यवहरन्नप्यसत्येषु संसारवस्तुषु
स्थितोऽपि स्वात्मन्येव क्षीणमनस्त्वादभ्यासवशाद्बाह्यं वस्तु
कुर्वन्नपि न पश्यति नालम्बनेन सेवते नाभिध्यायति
तनुवासनत्वाच्च केवलं मूढः सुप्तप्रबुद्ध इव कर्तव्यं करोति ॥ ११ ॥
11. yāvan na kurvan api vyavaharan api asatyeṣu saṃsāravastuṣu sthitaḥ
api svātmani eva kṣīṇamanastvāt abhyāsavaśāt bāhyam vastu
kurvan api na paśyati na ālambanena sevate na abhidhyāyati
tanuvāsanatvāt ca kevalam mūḍhaḥ suptaprabuddhaḥ iva kartavyam karoti
11. yāvan saḥ (implied) asatyeṣu saṃsāravastuṣu kurvan api vyavaharan api (internally) na (truly acts/engages) sthitaḥ api svātmani eva; tataḥ (then) kṣīṇamanastvāt abhyāsavaśāt ca tanuvāsanatvāt,
bāhyam vastu kurvan api na paśyati,
na ālambanena sevate,
na abhidhyāyati.
kevalam mūḍhaḥ suptaprabuddhaḥ iva kartavyam karoti.
11. Inasmuch as, even while externally performing actions and engaging with the unreal objects of the world (saṃsāra), he is (internally) not truly doing so, being established solely in his own self (ātman); then, due to his mind being attenuated by the power of practice, and due to the subtlety of his latent impressions (vāsanā), he does not truly perceive external objects even while performing actions, nor does he rely on them as a support, nor does he desire them. He merely performs his duties like an apparently ignorant person who has just woken up from sleep.
तनुभावितमनस्कस्तेन योगभूमिकां
भावनामधिरूढः ॥ १२ ॥
tanubhāvitamanaskastena
yogabhūmikāṃ bhāvanāmadhirūḍhaḥ 12
12. tanubhāvitamanaskaḥ tena
yogabhūmikām bhāvanām adhirūḍhaḥ
12. saḥ (implied) tanubhāvitamanaskaḥ,
tena yogabhūmikām bhāvanām adhirūḍhaḥ.
12. His mind being subtly imbued (tanubhāvitamanaskaḥ), he has by that means ascended to the stage of yoga (yogabhūmikā), which is (deep) contemplation (bhāvanā).
इत्यन्तर्लीनचित्तः कतिचित्संवत्सरानभ्यस्य
सर्वथैव कुर्वन्नपि
बाह्यपदार्थान्भावनां त्यजति तुर्यात्मा भवति
ततो जीवन्मुक्त इत्युच्यते ॥ १३ ॥
ityantarlīnacittaḥ katicitsaṃvatsarānabhyasya
sarvathaiva kurvannapi
bāhyapadārthānbhāvanāṃ tyajati turyātmā
bhavati tato jīvanmukta ityucyate 13
13. iti antarlīnacittaḥ katicit saṃvatsarān
abhyasya sarvathā eva kurvan api
bāhyapadārthān bhāvanām tyajati turyātman
bhavati tataḥ jīvanmuktaḥ iti ucyate
13. iti antarlīnacittaḥ (saḥ) katicit saṃvatsarān abhyasya,
sarvathā eva bāhyapadārthān kurvan api,
bhāvanām tyajati.
(saḥ) turyātman bhavati.
tataḥ (saḥ) jīvanmuktaḥ iti ucyate.
13. Thus, with his mind absorbed internally (antarlīnacittaḥ), having practiced for several years, he completely abandons (all active) mental engagement (bhāvanā) even while performing external actions. He becomes the self in the fourth state (turyātmā); thereafter, he is called a living liberated one (jīvanmukta).
नाभिनन्दति संप्राप्तं नाप्राप्तमभिशोचति ।
केवलं विगताशङ्कं संप्राप्तमनुवर्तते ॥ १४ ॥
nābhinandati saṃprāptaṃ nāprāptamabhiśocati ,
kevalaṃ vigatāśaṅkaṃ saṃprāptamanuvartate 14
14. na abhinandati saṃprāptam na aprāptam abhiśocati
kevalam vigatāśaṅkam saṃprāptam anuvartate
14. saḥ (implied) saṃprāptam na abhinandati.
aprāptam na abhiśocati.
kevalam vigatāśaṅkam saṃprāptam anuvartate.
14. He does not rejoice over what he has obtained, nor does he grieve over what he has not obtained. He merely proceeds with what has been obtained, free from doubt.
त्वयापि राघव ज्ञातं ज्ञातव्यमखिलान्तरम् ।
ननु ते सर्वकार्येभ्यो वासना तनुतां गता ॥ १५ ॥
tvayāpi rāghava jñātaṃ jñātavyamakhilāntaram ,
nanu te sarvakāryebhyo vāsanā tanutāṃ gatā 15
15. tvayā api rāghava jñātam jñātavyam akhilāntaram
nanu te sarvakāryebhyaḥ vāsanā tanutām gatā
15. rāghava,
tvayā api akhilāntaram jñātavyam jñātam.
nanu te sarvakāryebhyaḥ vāsanā tanutām gatā.
15. O Rāghava, you have indeed understood all that is to be known, the innermost essence. Surely, your latent impression (vāsanā) for all actions has diminished.
शरीरातीतवृत्तिस्त्वं शरीरस्थोऽथवा भव ।
मागाः शोकं च हर्षं त्वं त्वमात्मा विगतामयः ॥ १६ ॥
śarīrātītavṛttistvaṃ śarīrastho'thavā bhava ,
māgāḥ śokaṃ ca harṣaṃ tvaṃ tvamātmā vigatāmayaḥ 16
16. śarīrātītavṛttiḥ tvam śarīrasthaḥ athavā bhava mā
gāḥ śokam ca harṣam tvam tvam ātmā vigatāmayaḥ
16. tvam śarīrātītavṛttiḥ bhava athavā śarīrasthaḥ [bhava].
tvam śokam ca harṣam mā gāḥ.
tvam vigatāmayaḥ ātmā [asi].
16. You, whose mode of being transcends the body, or you may remain situated within the body. Do not succumb to sorrow or joy, for you are the self (ātman), free from affliction.
त्वय्यात्मनि सिते स्वच्छे सर्वगे सर्वदोदिते ।
कुतो दुःखसुखे राम कुतो मरणजन्मनी ॥ १७ ॥
tvayyātmani site svacche sarvage sarvadodite ,
kuto duḥkhasukhe rāma kuto maraṇajanmanī 17
17. tvayi ātmani site svacche sarvage sarvadodite
kutaḥ duḥkhasukhe rāma kutaḥ maraṇajanmanī
17. rāma,
tvayi site,
svacche,
sarvage,
sarvadodite ātmani [sati],
duḥkhasukhe kutaḥ [bhūtaḥ]? maraṇajanmanī kutaḥ [bhūtaḥ]?
17. O Rāma, when the self (ātman) within you is pure, clean, all-pervading, and eternally manifest, from where can sorrow and happiness arise? From where can birth and death arise?
अबन्धुरपि कस्मात्त्वं बन्धुदुःखानि शोचसि ।
अद्वितीये स्थिते ह्यस्मिन्बान्धवाः क इवात्मनि ॥ १८ ॥
abandhurapi kasmāttvaṃ bandhuduḥkhāni śocasi ,
advitīye sthite hyasminbāndhavāḥ ka ivātmani 18
18. abandhuḥ api kasmāt tvam bandhuduḥkhāni śocasi
advitīye sthite hi asmin bāndhavāḥ ka iva ātmani
18. abandhuḥ api tvam kasmāt bandhuduḥkhāni śocasi? hi,
advitīye asmin ātmani sthite [sati],
bāndhavāḥ ka iva [bhavanti]?
18. Even though you have no relations, why do you grieve for the sorrows of relations? Indeed, when this self (ātman) is established as non-dual (advitīya), who then are the relatives in it?
दृश्यते केवले देहे परमाणुचयः परम् ।
देशकालान्यतापत्तेर्नात्मोदेति न लीयते ॥ १९ ॥
dṛśyate kevale dehe paramāṇucayaḥ param ,
deśakālānyatāpatternātmodeti na līyate 19
19. dṛśyate kevale dehe paramāṇu-cayaḥ param
deśa-kāla-anyatā-āpatteḥ na ātmā udeti na līyate
19. kevale dehe paramāṇu-cayaḥ param dṛśyate.
deśa-kāla-anyatā-āpatteḥ ātmā na udeti na līyate.
19. The body is perceived merely as an accumulation of atoms. However, the self (ātman), being beyond the limitations of space and time, neither originates nor perishes.
अविनाशोऽपि कस्मात्त्वं विनश्यामीति शोचसि ।
अमृत्युवसतौ स्वच्छे विनाशः क इवात्मनि ॥ २० ॥
avināśo'pi kasmāttvaṃ vinaśyāmīti śocasi ,
amṛtyuvasatau svacche vināśaḥ ka ivātmani 20
20. avināśaḥ api kasmāt tvam vinaśyāmi iti śocasi
amṛtyu-vasatau svacche vināśaḥ kaḥ iva ātmani
20. tvam avināśaḥ api kasmāt "vinaśyāmi" iti śocasi?
svacche amṛtyu-vasatau ātmani kaḥ iva vināśaḥ?
20. Why do you grieve, thinking "I am perishing," when in fact you are imperishable? What kind of destruction could possibly befall the pure self (ātman), which is the abode of immortality?
घटे कपालतां याते घटाकाशो न नश्यति ।
यथा तथा शरीरेऽस्मिन्नष्टेऽपि न विनश्यति ॥ २१ ॥
ghaṭe kapālatāṃ yāte ghaṭākāśo na naśyati ,
yathā tathā śarīre'sminnaṣṭe'pi na vinaśyati 21
21. ghaṭe kapālatām yāte ghaṭa-ākāśaḥ na naśyati
yathā tathā śarīre asmin naṣṭe api na vinaśyati
21. yathā ghaṭe kapālatām yāte ghaṭa-ākāśaḥ na naśyati,
tathā asmin śarīre naṣṭe api na vinaśyati.
21. Just as the space (ākāśa) within a pot does not perish when the pot is reduced to potsherds, so too the self (ātman) does not perish even when this body is destroyed.
मृगतृष्णातरङ्गिण्यां क्षीणायामातपो यथा ।
न नश्यति तथा देहे नष्टे नात्मा विनश्यति ॥ २२ ॥
mṛgatṛṣṇātaraṅgiṇyāṃ kṣīṇāyāmātapo yathā ,
na naśyati tathā dehe naṣṭe nātmā vinaśyati 22
22. mṛga-tṛṣṇā-taraṅgiṇyām kṣīṇāyām ātapaḥ yathā
na naśyati tathā dehe naṣṭe na ātmā vinaśyati
22. yathā mṛga-tṛṣṇā-taraṅgiṇyām kṣīṇāyām ātapaḥ na naśyati,
tathā dehe naṣṭe ātmā na vinaśyati.
22. Just as the sunlight does not disappear when the wavy mirage (mṛgatṛṣṇā) fades away, so too the self (ātman) does not perish when the body is destroyed.
वाञ्छैवोदेति ते कस्माद्भ्रान्तिरन्तर्निरर्थिका ।
अद्वितीयो द्वितीयं किं यद्वस्त्वात्माभिवाञ्छतु ॥ २३ ॥
vāñchaivodeti te kasmādbhrāntirantarnirarthikā ,
advitīyo dvitīyaṃ kiṃ yadvastvātmābhivāñchatu 23
23. vāñchā eva udeti te kasmāt bhrāntiḥ antaḥ nirarthikā
advitīyaḥ dvitīyam kim yat vastu ātmā abhivāñchatu
23. te kasmāt vāñchā eva udeti? antaḥ nirarthikā bhrāntiḥ.
advitīyaḥ ātmā yat vastu,
kim dvitīyam abhivāñchatu?
23. Why does desire (vāñchā) arise in you? This internal delusion (bhrānti) is meaningless. What second object (dvitīyam kim) should the non-dual (advitīya) self (ātman) desire, when it is itself the ultimate reality (vastu)?
श्रव्यं स्पृश्यं तथा दृश्यं रस्यं घ्रेयं च राघव ।
न किंचिदस्ति जगति व्यतिरिक्तं यदात्मनः ॥ २४ ॥
śravyaṃ spṛśyaṃ tathā dṛśyaṃ rasyaṃ ghreyaṃ ca rāghava ,
na kiṃcidasti jagati vyatiriktaṃ yadātmanaḥ 24
24. śravyam spṛśyam tathā dṛśyam rasyam ghreyam ca
rāghava na kiṃcit asti jagati vyatiriktam yat ātmanaḥ
24. rāghava,
jagati śravyam spṛśyam tathā dṛśyam rasyam ghreyam ca yat ātmanaḥ vyatiriktam kiṃcit na asti.
24. O Rāghava, there is nothing in the world - neither the audible, the touchable, the visible, the tasteful, nor the smellable - that exists separate from the self (ātman).
सर्वशक्ताविमास्तस्मिन्नात्मन्येवाखिलाः स्थिताः ।
शक्तयो वितते व्यक्ते आकाश इव शून्यता ॥ २५ ॥
sarvaśaktāvimāstasminnātmanyevākhilāḥ sthitāḥ ,
śaktayo vitate vyakte ākāśa iva śūnyatā 25
25. sarvaśaktau imāḥ tasmin ātmani eva akhilāḥ
sthitāḥ śaktayaḥ vitate vyakte ākāśe iva śūnyatā
25. imāḥ akhilāḥ śaktayaḥ tasmin sarvaśaktau ātmani eva sthitāḥ,
ākāśe vitate vyakte śūnyatā iva.
25. All these powers (śakti) reside solely within that all-powerful self (ātman), just as emptiness (śūnyatā) resides within vast, manifest space (ākāśa).
चित्ताद्राघव रूढेयं त्रिलोकीललनोदिता ।
त्रिविधेन क्रमेणेह जन्मना जनितभ्रमा ॥ २६ ॥
cittādrāghava rūḍheyaṃ trilokīlalanoditā ,
trividhena krameṇeha janmanā janitabhramā 26
26. cittāt rāghava rūḍhā iyam trilokīlalanoditā
trividhena krameṇa iha janmanā janitabhrāmā
26. rāghava,
cittāt iyam rūḍhā trilokīlalanoditā.
iha trividhena janmanā krameṇa janitabhrāmā.
26. O Rāghava, this firmly rooted, arisen maiden of the three worlds (trilokīlalanoditā) has emerged from the mind (citta). Here, by means of a threefold process of creation (janmanā), she generates delusion (bhrānti).
मनःप्रशमने सिद्धे वासनाक्षयनामनि ।
कर्मक्षयाभिधानैव मायेयं प्रविनश्यति ॥ २७ ॥
manaḥpraśamane siddhe vāsanākṣayanāmani ,
karmakṣayābhidhānaiva māyeyaṃ pravinaśyati 27
27. manaḥpraśamane siddhe vāsanākṣayanāmani
karmakṣayābhidhānā eva māyā iyam pravinaśyati
27. manaḥpraśamane vāsanākṣayanāmani siddhe iyam
māyā karmakṣayābhidhānā eva pravinaśyati
27. When the pacification of the mind is perfected - that which is known as the destruction of latent impressions (vāsanā) - then this illusion (māyā), also called the destruction of actions (karma), completely vanishes.
संसारोग्रारघट्टेऽस्मिन्नारूढा यन्त्रवाहिनी ।
रज्जुस्तां वासनामेतां छिन्धि राघव यत्नतः ॥ २८ ॥
saṃsārogrāraghaṭṭe'sminnārūḍhā yantravāhinī ,
rajjustāṃ vāsanāmetāṃ chindhi rāghava yatnataḥ 28
28. saṃsārogrāragaṭṭe asmin ārūḍhā yantravāhinī
rajjuḥ tām vāsanām etām chindhi rāghava yatnataḥ
28. rāghava asmin saṃsārogrāragaṭṭe ārūḍhā yantravāhinī
tām etām rajjuḥ vāsanām yatnataḥ chindhi
28. O Rāghava, diligently cut this rope - this latent impression (vāsanā) - that operates as the moving force within this formidable mill-wheel of the cycle of rebirth (saṃsāra).
अपरिज्ञायमानैषा महामोहप्रदायिनी ।
परिज्ञाता त्वनन्ताख्या सुखदा ब्रह्मदायिनी ॥ २९ ॥
aparijñāyamānaiṣā mahāmohapradāyinī ,
parijñātā tvanantākhyā sukhadā brahmadāyinī 29
29. aparijñāyamānā eṣā mahāmohaprādayinī
parijñātā tu anantākhyā sukhadā brahmadāyinī
29. eṣā aparijñāyamānā mahāmohaprādayinī,
tu parijñātā anantākhyā sukhadā brahmadāyinī
29. This (reality), when not comprehended, brings about great delusion. But when fully understood, it is called 'the Infinite' and grants happiness and (brahman).
आगता ब्रह्मणो भुक्त्वा संसारमिह लीलया ।
पुनर्ब्रह्मैव संस्मृत्य ब्रह्मण्येव विलीयते ॥ ३० ॥
āgatā brahmaṇo bhuktvā saṃsāramiha līlayā ,
punarbrahmaiva saṃsmṛtya brahmaṇyeva vilīyate 30
30. āgatā brahmaṇaḥ bhuktvā saṃsāram iha līlayā
punaḥ brahma eva saṃsmṛtya brahmaṇi eva vilīyate
30. brahmaṇaḥ āgatā (sā) iha līlayā saṃsāram bhuktvā,
punaḥ brahma eva saṃsmṛtya brahmaṇi eva vilīyate
30. Having come forth from (brahman) and having playfully experienced the cycle of rebirth (saṃsāra) here, the individual consciousness then, by remembering (brahman) itself, merges back into (brahman) itself.
शिवाद्राघव नीरूपादप्रमेयान्निरामयात् ।
सर्वभूतानि जातानि प्रकाशा इव तेजसः ॥ ३१ ॥
śivādrāghava nīrūpādaprameyānnirāmayāt ,
sarvabhūtāni jātāni prakāśā iva tejasaḥ 31
31. śivāt rāghava nirūpāt aprameyāt nirāmayāt
sarva-bhūtāni jātāni prakāśāḥ iva tejasaḥ
31. rāghava śivāt nirūpāt aprameyāt nirāmayāt
sarva-bhūtāni tejasaḥ prakāśāḥ iva jātāni
31. O Rāghava, from that auspicious, formless, immeasurable, and flawless (being), all creatures originate, just as rays of light emanate from a source of splendor.
रेखावृन्दं यथा पर्णे वीचिजालं यथा जले ।
कटकादि यथा हेम्नि तथोष्णादि यथाऽनले ॥ ३२ ॥
rekhāvṛndaṃ yathā parṇe vīcijālaṃ yathā jale ,
kaṭakādi yathā hemni tathoṣṇādi yathā'nale 32
32. rekhā-vṛndam yathā parṇe vīci-jālam yathā jale
kaṭaka-ādi yathā hemni tathā uṣṇa-ādi yathā anale
32. yathā rekhā-vṛndam parṇe,
yathā vīci-jālam jale,
yathā kaṭaka-ādi hemni,
tathā yathā uṣṇa-ādi anale
32. Just as a network of lines appears on a leaf, just as a web of waves appears in water, just as ornaments like bangles are made from gold, similarly heat and other qualities reside in fire.
तदेतद्भावनारूपे तथेदं भुवनत्रयम् ।
तस्मिन्नेव स्थितं जातं तस्मादेव तदेव च ॥ ३३ ॥
tadetadbhāvanārūpe tathedaṃ bhuvanatrayam ,
tasminneva sthitaṃ jātaṃ tasmādeva tadeva ca 33
33. tat etat bhāvanā-rūpe tathā idam bhuvana-trayam
tasmin eva sthitam jātam tasmāt eva tat eva ca
33. tat etat bhāvanā-rūpe.
tathā idam bhuvana-trayam tasmin eva sthitam,
tasmāt eva jātam ca,
tat eva
33. Just as those (examples from the previous verse demonstrate a relationship between an effect and its cause), so too this universe of three worlds exists in the form of thought (bhāvanā). It is situated in that (supreme reality) alone, born from that alone, and indeed, it is that very (reality) itself.
स एव सर्वभूतानामात्मा ब्रह्मेति कथ्यते ।
तस्मिञ्जाते जगज्ज्ञातं स ज्ञाता भुवनत्रये ॥ ३४ ॥
sa eva sarvabhūtānāmātmā brahmeti kathyate ,
tasmiñjāte jagajjñātaṃ sa jñātā bhuvanatraye 34
34. saḥ eva sarva-bhūtānām ātmā brahma iti kathyate
tasmin jāte jagat jñātam saḥ jñātā bhuvana-traye
34. saḥ eva sarva-bhūtānām ātmā brahma iti kathyate.
tasmin jāte jagat jñātam.
saḥ bhuvana-traye jñātā (asti)
34. That very (supreme reality) is declared to be the self (ātman) of all beings, known as brahman. When that (brahman) is realized, the entire world is understood. That (brahman) alone is the knower (jñātā) in the three worlds.
शास्त्रसंव्यवहारार्थं तस्यास्य वितताकृतेः ।
चिद्ब्रह्मात्मेति नामानि कल्पितानि कृतात्मभिः ॥ ३५ ॥
śāstrasaṃvyavahārārthaṃ tasyāsya vitatākṛteḥ ,
cidbrahmātmeti nāmāni kalpitāni kṛtātmabhiḥ 35
35. śāstrasaṃvyavahārārtham tasya asya vitatākṛteḥ
cit brahma ātman iti nāmāni kalpitāni kṛtātmabhiḥ
35. kṛtātmabhiḥ tasya asya vitatākṛteḥ śāstrasaṃvyavahārārtham
cit brahma ātman iti nāmāni kalpitāni
35. For the sake of scriptural discourse and practical application, names like Consciousness, Brahman, and Self (ātman) are attributed to this expansive and pervasive reality by those who have realized the true nature of the self (ātman).
विषयेन्द्रियसंयोगे हर्षामर्षविवर्जिता ।
सैषा शुद्धानुभूतिर्हि सोऽयमात्मा चिदव्ययः ॥ ३६ ॥
viṣayendriyasaṃyoge harṣāmarṣavivarjitā ,
saiṣā śuddhānubhūtirhi so'yamātmā cidavyayaḥ 36
36. viṣayendriyasaṃyoge harṣāmarṣavivarjitā sā eṣā
śuddhānubhūtiḥ hi saḥ ayam ātman cit avyayaḥ
36. viṣayendriyasaṃyoge harṣāmarṣavivarjitā sā eṣā
śuddhānubhūtiḥ hi saḥ ayam ātman cit avyayaḥ
36. Indeed, this pure experience, which is devoid of joy and aversion (amarṣa) during the interaction of sense objects and senses, is precisely that imperishable consciousness (cit) which is the Self (ātman).
आकाशातितराच्छाच्छ इदं तस्मिंश्चिदात्मनि ।
स्वाभोग एव हि जगत्पृथग्वत्प्रतिबिम्बति ॥ ३७ ॥
ākāśātitarācchāccha idaṃ tasmiṃścidātmani ,
svābhoga eva hi jagatpṛthagvatpratibimbati 37
37. ākāśātitarācchāccha idam tasmin citātmani
svābhoge eva hi jagat pṛthagvat pratibimbati
37. ākāśātitarācchāccha (yad ātma asti),
tasmin citātmani svābhoge eva hi idam jagat pṛthagvat pratibimbati
37. In that Self (ātman), which is consciousness (cit) and purer than the purest sky, this entire world is indeed reflected, appearing as if distinct, yet it is merely within the Self's own boundless expanse.
बुद्धिस्तद्व्यतिरेकेण लोभमोहादयो हि तान् ।
पात्यसद्व्यतिरेकेण ते च तस्मिंस्तदेव ते ॥ ३८ ॥
buddhistadvyatirekeṇa lobhamohādayo hi tān ,
pātyasadvyatirekeṇa te ca tasmiṃstadeva te 38
38. buddhiḥ tad vyatirekeṇa lobhamohādayaḥ hi tān
pātya asad vyatirekeṇa te ca tasmin tad eva te
38. buddhiḥ tad vyatirekeṇa (sati),
hi lobhamohādayaḥ tān asad vyatirekeṇa pātya (bhavanti).
ca te tasmin te tad eva (bhavanti).
38. Through the intellect's discernment of the ultimate reality, greed, delusion, and similar phenomena are indeed to be discarded by recognizing their distinction from the unreal. And yet, these very (greed, delusion, etc.) are, in that (ultimate reality), indeed that (ultimate reality) itself.
अदेहस्यैव ते राम निर्विकल्पचिदाकृतेः ।
लज्जाभयविषादेभ्यः कुतो मोहः समुत्थितः ॥ ३९ ॥
adehasyaiva te rāma nirvikalpacidākṛteḥ ,
lajjābhayaviṣādebhyaḥ kuto mohaḥ samutthitaḥ 39
39. adehasya eva te rāma nirvikalpacidākṛteḥ
lajjābhayaviṣādebhyaḥ kutaḥ mohaḥ samutthitaḥ
39. rāma adehasya nirvikalpacidākṛteḥ te eva
lajjābhayaviṣādebhyaḥ kutaḥ mohaḥ samutthitaḥ
39. O Rama, for you, who are bodiless and whose true form (ākriti) is undifferentiated consciousness, from where could delusion arise, originating from shame, fear, and sorrow?
अदेहो देहजैरेभिर्लज्जादिभिरसन्मयैः ।
किं मूर्ख इव दुर्बुद्धिर्विकल्पैरभिभूयसे ॥ ४० ॥
adeho dehajairebhirlajjādibhirasanmayaiḥ ,
kiṃ mūrkha iva durbuddhirvikalpairabhibhūyase 40
40. adehaḥ dehajaiḥ ebhiḥ lajjādibhiḥ asanmayaiḥ
kim mūrkhaḥ iva durbuddhiḥ vikalpaiḥ abhibhūyase
40. adehaḥ durbuddhiḥ kim mūrkhaḥ iva dehajaiḥ ebhiḥ
asanmayaiḥ lajjādibhiḥ vikalpaiḥ abhibhūyase
40. O bodiless one, why are you, dull-witted, like a fool, overcome by these unreal mental constructs (vikalpa) such as shame and others, which are born from the body?
अखण्डचितिरूपस्य देहे खण्डनमागते ।
असम्यग्दर्शिनोऽप्यस्ति न नाशः किमु सन्मतेः ॥ ४१ ॥
akhaṇḍacitirūpasya dehe khaṇḍanamāgate ,
asamyagdarśino'pyasti na nāśaḥ kimu sanmateḥ 41
41. akhaṇḍacitirūpasya dehe khaṇḍanam āgate
asamyagdarśinaḥ api asti na nāśaḥ kimu sanmateḥ
41. akhaṇḍacitirūpasya dehe khaṇḍanam āgate
asamyagdarśinaḥ api nāśaḥ na asti kimu sanmateḥ
41. For one whose form is undivided consciousness, even when the body undergoes dissolution, there is no destruction for one with imperfect understanding; how much less for one with true insight?
आपतेदर्कमार्गेऽपि न निरुद्धगमागमम् ।
चित्तं नाम स विज्ञेयः पुरुषो न शरीरकम् ॥ ४२ ॥
āpatedarkamārge'pi na niruddhagamāgamam ,
cittaṃ nāma sa vijñeyaḥ puruṣo na śarīrakam 42
42. āpatet arkamārge api na niruddhagamāgamam
cittam nāma saḥ vijñeyaḥ puruṣaḥ na śarīrakam
42. arkamārge api āpatet (gacchet) (tat) gamāgamam na niruddham.
cittam nāma saḥ puruṣaḥ vijñeyaḥ,
na śarīrakam
42. Even if it (the mind) were to travel beyond the path of the sun, its coming and going cannot be obstructed. That which is known as the mind (citta) should be understood as the supreme cosmic person (puruṣa), not the mere body.
शरीरे सत्यसति वा पुमानेव जगत्त्रये ।
ज्ञोऽप्यज्ञोऽपि स्थितो राम नष्टेदेहे न नश्यति ॥ ४३ ॥
śarīre satyasati vā pumāneva jagattraye ,
jño'pyajño'pi sthito rāma naṣṭedehe na naśyati 43
43. śarīre sati asati vā pumān eva jagattraye jñaḥ
api ajñaḥ api sthitaḥ rāma naṣṭe dehe na naśyati
43. rāma jagattraye śarīre sati asati vā jñaḥ api
ajñaḥ api pumān eva sthitaḥ naṣṭe dehe na naśyati
43. O Rama, the supreme cosmic person (puruṣa), whether knowing or unknowing, remains in the three worlds, whether the body exists or not. Even when the body is destroyed, that (puruṣa) does not perish.
यानीमानि विचित्राणि दुःखानि परिपश्यसि ।
तानि देहस्य सर्वाणि नाग्राह्यस्य चिदात्मनः ॥ ४४ ॥
yānīmāni vicitrāṇi duḥkhāni paripaśyasi ,
tāni dehasya sarvāṇi nāgrāhyasya cidātmanaḥ 44
44. yāni imāni vicitrāṇi duḥkhāni paripaśyasi tāni
dehasya sarvāṇi na agrāhyasya cit ātmanaḥ
44. paripaśyasi yāni imāni vicitrāṇi duḥkhāni tāni
sarvāṇi dehasya agrāhyasya cit ātmanaḥ na
44. All these diverse sufferings that you perceive belong to the body, not to the ungraspable conscious self (ātman).
मनोमार्गादतीतत्वाद्यासौ शून्यमिव स्थिता ।
चित्कथं नाम दुःखैर्वा सुरवेर्वा परिगृह्यते ॥ ४५ ॥
manomārgādatītatvādyāsau śūnyamiva sthitā ,
citkathaṃ nāma duḥkhairvā suravervā parigṛhyate 45
45. manomārgāt atītatvāt yā asau śūnyam iva sthitā
cit katham nāma duḥkhaiḥ vā sukhaiḥ vā parigṛhyate
45. yā asau manomārgāt atītatvāt śūnyam iva sthitā
cit katham nāma duḥkhaiḥ vā sukhaiḥ vā parigṛhyate
45. Since this consciousness (cit) is beyond the path of the mind and thus remains as if empty, how indeed can it be affected by either sorrows or joys?
स्वास्पदात्मानमेवासौ विनष्टाद्देहपञ्जरात् ।
अभ्यस्तां वासनां यातः षट्पदः खमिवाम्बुजात् ॥ ४६ ॥
svāspadātmānamevāsau vinaṣṭāddehapañjarāt ,
abhyastāṃ vāsanāṃ yātaḥ ṣaṭpadaḥ khamivāmbujāt 46
46. svāspadātmanam eva asau vinaṣṭāt deha-pañjarāt
abhyastām vāsanām yātaḥ ṣaṭpadaḥ kham iva ambujāt
46. ṣaṭpadaḥ ambujāt kham iva,
asau vinaṣṭāt deha-pañjarāt abhyastām vāsanām yātaḥ svāspadātmanam eva
46. Just as a bee (ṣaṭpada) departs from a lotus and flies into the sky, so too, that [conscious entity] abandons the destroyed body-cage and goes to its own self (ātman), its natural abode, carrying the accumulated latent impressions (vāsanā).
असच्चेदात्मतत्त्वं तदस्मिंस्ते देहपञ्जरे ।
नष्टे किं नाम नष्टं स्याद्राम केनानुशोचसि ॥ ४७ ॥
asaccedātmatattvaṃ tadasmiṃste dehapañjare ,
naṣṭe kiṃ nāma naṣṭaṃ syādrāma kenānuśocasi 47
47. asat cet ātma-tattvaṃ tat asmin te deha-pañjare
naṣṭe kim nāma naṣṭaṃ syāt rāma kena anuśocasi
47. rāma,
cet ātma-tattvaṃ asat,
tat te asmin deha-pañjare naṣṭe,
kim nāma naṣṭaṃ syāt? kena anuśocasi?
47. If the reality of the self (ātman) were non-existent, then when this cage of your body is destroyed, what, indeed, would be lost? Rama, why do you grieve?
साक्षिभूते समे स्वच्छे निर्विकल्पे चिदात्मनि ।
निरिच्छं प्रतिबिम्बन्ति जगन्ति मुकुरे यथा ॥ ४९ ॥
sākṣibhūte same svacche nirvikalpe cidātmani ,
niricchaṃ pratibimbanti jaganti mukure yathā 49
49. sākṣi-bhūte same svacche nirvikalpe cit-ātmani
niriccham pratibimbanti jaganti mukure yathā
49. jaganti niriccham pratibimbanti sākṣi-bhūte same svacche nirvikalpe cit-ātmani,
yathā mukure.
49. Just as worlds are reflected without volition in a mirror, so too do the worlds appear spontaneously in the self of pure consciousness (cid-ātman), which is a mere witness, uniform, clear, and devoid of distinctions.
साक्षिभूते समे स्वच्छे निर्विकल्पे चिदात्मनि ।
स्वयं जगन्ति दृश्यन्ते सन्मणाविव रश्मयः ॥ ५० ॥
sākṣibhūte same svacche nirvikalpe cidātmani ,
svayaṃ jaganti dṛśyante sanmaṇāviva raśmayaḥ 50
50. sākṣi-bhūte same svacche nirvikalpe cit-ātmani
svayam jaganti dṛśyante sat-maṇau iva raśmayaḥ
50. sākṣi-bhūte same svacche nirvikalpe cit-ātmani jaganti svayam dṛśyante,
iva sat-maṇau raśmayaḥ.
50. In the self of pure consciousness (cid-ātman), which is a mere witness, uniform, clear, and devoid of distinctions, the worlds appear spontaneously, just as rays of light appear in a clear gem.
अनिच्छमपि संबन्धो यथा दर्पणबिम्बयोः ।
तथैवेहात्मजगतोर्भेदाभेदौ व्यवस्थितौ ॥ ५१ ॥
anicchamapi saṃbandho yathā darpaṇabimbayoḥ ,
tathaivehātmajagatorbhedābhedau vyavasthitau 51
51. aniccham api saṃbandhaḥ yathā darpaṇa-bimbayoḥ tatha
eva iha ātma-jagatayoḥ bheda-abhedau vyavasthitau
51. yathā aniccham api darpaṇa-bimbayoḥ saṃbandhaḥ,
tatha eva iha ātma-jagatayoḥ bheda-abhedau vyavasthitau.
51. Just as there is a connection (saṃbandha) between a mirror and its reflection, even if unintended, so too, in this context, are both difference and non-difference established between the self (ātman) and the world.
सूर्यसंनिधिमात्रेण यथोदेति जगत्क्रिया ।
चित्सत्तामात्रकेणेदं जगन्निष्पद्यते तथा ॥ ५२ ॥
sūryasaṃnidhimātreṇa yathodeti jagatkriyā ,
citsattāmātrakeṇedaṃ jaganniṣpadyate tathā 52
52. sūryasaṃnidhimātreṇa yathā udeti jagatkriyā
cit-sattāmātrakeṇa idam jagat niṣpadyate tathā
52. yathā sūryasaṃnidhimātreṇa jagatkriyā udeti
tathā cit-sattāmātrakeṇa idam jagat niṣpadyate
52. The activity of the world arises simply from the presence of the sun, and similarly, this entire world is manifested merely by the existence of pure consciousness (cit).
पिण्डग्रहो निवृत्तोऽस्या एवं राम जगत्स्थितेः ।
आकाशमेषा संपन्ना भवतामपि चेतसि ॥ ५३ ॥
piṇḍagraho nivṛtto'syā evaṃ rāma jagatsthiteḥ ,
ākāśameṣā saṃpannā bhavatāmapi cetasi 53
53. piṇḍagrahaḥ nivṛttaḥ asyāḥ evam rāma jagatsthiteḥ
ākāśam eṣā sampannā bhavatām api cetasi
53. he rāma evam asyāḥ jagatsthiteḥ piṇḍagrahaḥ
nivṛttaḥ eṣā api bhavatām cetasi ākāśam sampannā
53. O Rama, in this manner, the identification with physical forms (piṇḍagraha) has ceased for this state of the world (jagatsthiti). This world has become like pure space, even within your own consciousness.
सत्तामात्रेण दीपस्य यथालोकः स्वभावतः ।
चित्तत्त्वस्य स्वभावात्तु तथेयं जागती स्थितिः ॥ ५४ ॥
sattāmātreṇa dīpasya yathālokaḥ svabhāvataḥ ,
cittattvasya svabhāvāttu tatheyaṃ jāgatī sthitiḥ 54
54. sattāmātreṇa dīpasya yathā ālokaḥ svabhāvataḥ
cit-tattvasya svabhāvāt tu tathā iyam jāgatī sthitiḥ
54. yathā dīpasya sattāmātreṇa svabhāvataḥ ālokaḥ (udeti) tathā
tu cit-tattvasya svabhāvāt iyam jāgatī sthitiḥ (bhavati)
54. Just as light naturally (svabhāva) emanates merely from the existence of a lamp, similarly, this worldly state (jāgatī sthiti) exists by the intrinsic nature (svabhāva) of the principle of consciousness (cit-tattva).
ततो विवेकवशतो
विचारणायाम् ॥ ५५ ॥
tato vivekavaśato
vicāraṇāyām 55
55. tataḥ viveka-vaśataḥ
vicāraṇāyām
55. tataḥ viveka-vaśataḥ
vicāraṇāyām
55. From that, by the influence of discernment (viveka), one is in the stage of investigation (vicāraṇā).
संकल्पसंक्षयवशाद्गलिते तु चित्ते संसारमोहमिहिका गलिता भवन्ति ।
स्वच्छं विभाति शरदीव खमागतायां चिन्मात्रमेकमजमाद्यमनन्तमन्तः ॥ ५६ ॥
saṃkalpasaṃkṣayavaśādgalite tu citte saṃsāramohamihikā galitā bhavanti ,
svacchaṃ vibhāti śaradīva khamāgatāyāṃ cinmātramekamajamādyamanantamantaḥ 56
56. saṅkalpasaṃkṣayavaśāt galite tu citte
saṃsāramohamihikā galitā bhavanti svaccham
vibhāti śaradī iva kham āgatāyām
cit-mātram ekam ajam ādyam anantam antaḥ
56. tu saṅkalpasaṃkṣayavaśāt citte galite
saṃsāramohamihikā galitā bhavanti (tathā)
śaradī āgatāyām kham iva svaccham ekam
ajam ādyam anantam cit-mātram antaḥ vibhāti
56. When the mind (citta) is dissolved due to the cessation of all volitions (saṅkalpa), the mist of worldly delusion (saṃsāra-moha) dissipates. Then, pure consciousness (cit), which is one, unborn, primeval, and infinite, shines forth clearly within, just as the sky becomes clear when autumn arrives.
कर्मात्मकं प्रथममेव मनोऽभ्युदेति संकल्पतः कमलजप्रकृतीस्तदेत्य ।
नानाभिधं जगदिदं हिं मुधा तनोति वेतालदेहकलनामिव मुग्धबालः ॥ ५७ ॥
karmātmakaṃ prathamameva mano'bhyudeti saṃkalpataḥ kamalajaprakṛtīstadetya ,
nānābhidhaṃ jagadidaṃ hiṃ mudhā tanoti vetāladehakalanāmiva mugdhabālaḥ 57
57. karmātmakam prathamam eva manaḥ abhyudeti
saṅkalpataḥ kamalajaprakṛtīḥ tat
etya nānābhidham jagat idam hi mudhā
tanoti vetāladehakalanām iva mugdhabālaḥ
57. prathamam eva karmātmakam manaḥ saṅkalpataḥ
abhyudeti kamalajaprakṛtīḥ tat
etya idam nānābhidham jagat hi mudhā
tanoti mugdhabālaḥ vetāladehakalanām iva
57. The mind, rooted in action (karma), first arises from intention (saṅkalpa). Having then reached the forms of creation (prakṛti) that originate from the lotus-born (Brahmā), it indeed expands this manifold world in vain, just as an innocent child imagines the form of a ghost (vetāla).
असन्मयं सदिव पुरो विलक्ष्यते पुनर्भवत्यथ परिलीयते पुनः ।
स्वयं मनश्चिति चितसंस्फुरद्वपुर्महार्णवे जलवलयावली यथा ॥ ५८ ॥
asanmayaṃ sadiva puro vilakṣyate punarbhavatyatha parilīyate punaḥ ,
svayaṃ manaściti citasaṃsphuradvapurmahārṇave jalavalayāvalī yathā 58
58. asanmayam sat iva puraḥ vilakṣyate
punaḥ bhavati atha parilīyate punaḥ
svayam manaḥ citi cit saṃsphurat
vapuḥ mahā arṇave jalavalayāvalī yathā
58. svayam manaḥ citi cit saṃsphurat vapuḥ asanmayam puraḥ sat iva vilakṣyate,
punaḥ bhavati,
atha punaḥ parilīyate,
yathā mahā arṇave jalavalayāvalī
58. The mind-consciousness (manas-citi) itself, a form pulsating with consciousness (cit-saṃsphurat-vapus), appears before us as if real, though it is unreal. It then reappears and dissolves again, just like a multitude of ripples in the great ocean.

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 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 (current chapter)

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