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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-13

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श्रीवसिष्ठ उवाच ।
परमे ब्रह्मणि स्फारे समे राम समस्थिते ।
अनुत्पन्ननभस्तेजस्तमःसत्ता चिदात्मनि ॥ १ ॥
śrīvasiṣṭha uvāca ,
parame brahmaṇi sphāre same rāma samasthite ,
anutpannanabhastejastamaḥsattā cidātmani 1
1. śrīvasiṣṭha uvāca parame brahmaṇi sphāre same rāma
samasthite anutpannā nabhaḥ tejaḥ tamaḥ sattā cidātmani
1. śrīvasiṣṭha uvāca.
rāma! parame sphāre same samasthite brahmaṇi (ca) cidātmani,
nabhaḥ tejaḥ tamaḥ (eṣām) sattā anutpannā (asti).
1. Śrī Vasiṣṭha said: O Rāma, in the supreme (brahman) which is vast, tranquil, and perfectly established, and within the conscious Self (ātman), the existence of space, light, and darkness is never generated.
पूर्वं चेत्यत्वकलनं सतश्चेत्यांशचेतनात् ।
उदेति चित्तकलनं चितिशक्तित्वचेतनात् ॥ २ ॥
pūrvaṃ cetyatvakalanaṃ sataścetyāṃśacetanāt ,
udeti cittakalanaṃ citiśaktitvacetanāt 2
2. pūrvam cetyatvakalan̄am sataḥ ca cetyāṃśa
cetanāt udeti cittakalan̄am citiśaktitva cetanāt
2. pūrvam sataḥ ca cetyāṃśa cetanāt cetyatvakalan̄am
udeti citiśaktitva cetanāt cittakalan̄am
2. First, the conceptualization of 'objectivity' (cetyatva) arises from the perception (cetanā) of the objective aspect (cetyāṃśa) of existence (sat). Subsequently, the conceptualization of the individual mind (citta) arises from the perception (cetanā) of the nature of the power of pure consciousness (citi-śakti).
ततो जीवत्वकलनं चेत्यसंयोगचेतनात् ।
ततोऽस्य मायाकलनं चेत्यैकपरतावशात् ॥ ३ ॥
tato jīvatvakalanaṃ cetyasaṃyogacetanāt ,
tato'sya māyākalanaṃ cetyaikaparatāvaśāt 3
3. tataḥ jīvatvakalan̄am cetyasaṃyoga cetanāt
tataḥ asya māyākalan̄am cetyaika paratā vaśāt
3. tataḥ cetyasaṃyoga cetanāt jīvatvakalan̄am
tataḥ asya cetyaika paratā vaśāt māyākalan̄am
3. Then, the conceptualization of 'individuality' (jīvatva) arises from the awareness (cetanā) of the conjunction (saṃyoga) with the object (cetya). Thereafter, for this (individual), the conceptualization of illusion (māyā) arises due to the sway (vaśa) of the object's (cetya) sole predominance (ekaparatā).
ततो बुद्धित्वकलनमहन्तापरिणामतः ।
एतदेव मनस्तादिशब्दतन्मात्रकादिमत् ॥ ४ ॥
tato buddhitvakalanamahantāpariṇāmataḥ ,
etadeva manastādiśabdatanmātrakādimat 4
4. tataḥ buddhitvakalan̄am ahantā pariṇāmataḥ
etat eva manas ādi śabdatanmātraka ādimat
4. tataḥ ahantā pariṇāmataḥ buddhitvakalan̄am
etat eva manas ādi śabdatanmātraka ādimat
4. Then, the conceptualization of 'intellect' (buddhi) arises from the transformation (pariṇāma) of egoity (ahaṅkāra). This very (conceptualization of intellect) includes the mind (manas) and other faculties, and is endowed with sound (śabda), the subtle elements (tanmātra), and so on.
उच्छूनादन्यतन्मात्रभावनाद्भूतरूपिणः ।
अयमित्थं महागुल्मो जगदादिर्विलोक्यते ॥ ५ ॥
ucchūnādanyatanmātrabhāvanādbhūtarūpiṇaḥ ,
ayamitthaṃ mahāgulmo jagadādirvilokyate 5
5. ucchūnāt anyatanmātra bhāvanāt bhūtarūpiṇaḥ
ayam ittham mahāgulmaḥ jagat ādiḥ vilokyate
5. ucchūnāt anyatanmātra bhāvanāt bhūtarūpiṇaḥ
ayam ittham mahāgulmaḥ jagat ādiḥ vilokyate
5. From the swelling (ucchūna) and the manifestation (bhāvanā) of other subtle elements (tanmātra), and from that which assumes the form of gross elements, this great thicket (mahāgulma), the origin (ādi) of the world (jagat), is thus observed.
झटित्येवं क्रमेणेति स्वप्ने पुरमिवाकृतम् ।
महाकाशमहाटव्यामुद्भूयोद्भूय नश्यति ॥ ६ ॥
jhaṭityevaṃ krameṇeti svapne puramivākṛtam ,
mahākāśamahāṭavyāmudbhūyodbhūya naśyati 6
6. jhaṭiti evam krameṇa iti svapne puram iva ākṛtam
mahākāśamahāṭavyām udbhūya udbhūya naśyati
6. jhaṭiti evam krameṇa iti svapne puram iva ākṛtam
mahākāśamahāṭavyām udbhūya udbhūya naśyati
6. Thus, what is formed quickly, in this sequence, like a city in a dream, repeatedly comes into being and perishes in the great cosmic forest of infinite space.
जगत्करञ्जकुञ्जानां बीजमेतदवापजम् ।
नापेक्षते किंचिदपि क्षितिवार्यनलादिकम् ॥ ७ ॥
jagatkarañjakuñjānāṃ bījametadavāpajam ,
nāpekṣate kiṃcidapi kṣitivāryanalādikam 7
7. jagatkarañjakuñjānām bījam etat avāpajam
na apekṣate kiṃcit api kṣitivāryanalādikam
7. jagatkarañjakuñjānām etat avāpajam bījam
kiṃcit api kṣitivāryanalādikam na apekṣate
7. This seed of the world's intricate groves is spontaneously generated. It does not depend on anything whatsoever, such as earth, water, fire, and other elements.
एतच्चिदात्मकं पश्चात्किलोर्व्यादि करिष्यति ।
स्वं स्वप्नवित्पुरमिव चिन्मात्रात्मकमेव यत् ॥ ८ ॥
etaccidātmakaṃ paścātkilorvyādi kariṣyati ,
svaṃ svapnavitpuramiva cinmātrātmakameva yat 8
8. etat cit-ātmakam paścāt kila urvy-ādi kariṣyati
svam svapnavit-puram iva cit-mātra-ātmakam eva yat
8. yat etat cit-ātmakam svam urvy-ādi paścāt kila
svapnavit-puram iva cit-mātra-ātmakam eva kariṣyati
8. This entity, which has the nature of consciousness (ātman), will indeed later create its own earth and other elements, just like a city known to a dreamer, which is itself solely of the nature of mere consciousness.
जगदाद्यङ्कुरं यत्र तत्रस्थमपि मुञ्चति ।
जगतः पञ्चकं बीजं पञ्चकस्य चिदव्यया ॥ ९ ॥
jagadādyaṅkuraṃ yatra tatrasthamapi muñcati ,
jagataḥ pañcakaṃ bījaṃ pañcakasya cidavyayā 9
9. jagat-ādi-aṅkuram yatra tatrastham api muñcati
jagataḥ pañcakam bījam pañcakasya cit avyayā
9. yatra jagat-ādi-aṅkuram tatrastham api muñcati
jagataḥ pañcakam bījam pañcakasya avyayā cit
9. Where the world's first sprout (aṅkura) originates, there it (consciousness) releases it, even while remaining situated within itself. The five elements (pañcaka) are the seed of the world, and imperishable consciousness (cit) is the seed of these five elements.
यद्बीजं तत्फलं विद्धि तस्माद्ब्रह्ममयं जगत् ।
एवमेष महाकाशे सर्गादौ पञ्चको गणः ॥ १० ॥
yadbījaṃ tatphalaṃ viddhi tasmādbrahmamayaṃ jagat ,
evameṣa mahākāśe sargādau pañcako gaṇaḥ 10
10. yat bījam tat phalam viddhi tasmāt brahmamayam
jagat evam eṣaḥ mahākāśe sargādau pañcakaḥ gaṇaḥ
10. yat bījam tat phalam viddhi tasmāt jagat brahmamayam
evam eṣaḥ pañcakaḥ gaṇaḥ mahākāśe sargādau asti
10. Know that the fruit corresponds to the seed. Therefore, the world (jagat) is inherently (brahman)-like. Similarly, this group of five [elements] (pañcaka gaṇa) exists in the great space (mahākāśa) at the beginning of creation (sarga).
चिच्छक्त्या स्वाङ्गभूतात्मा कल्पितोस्ति न वास्तवः ।
अनेनोच्छूनतामेत्य यदपीदं वितन्यते ॥ ११ ॥
cicchaktyā svāṅgabhūtātmā kalpitosti na vāstavaḥ ,
anenocchūnatāmetya yadapīdaṃ vitanyate 11
11. citśaktyā svāṅgabhūtātmā kalpitaḥ asti na vāstavaḥ
anena ucchūnatām etya yat api idam vitanyate
11. svāṅgabhūtātmā citśaktyā kalpitaḥ asti na vāstavaḥ anena
ucchūnatām etya yat api idam vitanyate [tat api kalpitam asti]
11. This self (ātman), which appears as a constituent part of the power of consciousness (cit-śakti), is merely an imagination, not a reality. Even this (world), which expands and spreads out, swelling from this very [imagination], is similarly [unreal].
तदप्याकाशरूपात्मकल्पनात्मनि सन्मयम् ।
क्वचिन्न नाम तत्सिद्धं यदसिद्धेन साध्यते ॥ १२ ॥
tadapyākāśarūpātmakalpanātmani sanmayam ,
kvacinna nāma tatsiddhaṃ yadasiddhena sādhyate 12
12. tat api ākāśarūpātmakalpanātmani sanmayam kvacit
na nāma tat siddham yat asiddhena sādhyate
12. tat api (jagattat) ākāśarūpātmakalpanātmani sanmayam.
kvacit nāma na tat siddham yat asiddhena sādhyate.
12. That (world) too, being essentially pure existence (sat), dwells within the self (ātman) of imagination which takes the form of space (ākāśa). For indeed, nothing real (siddha) can ever be accomplished by something unreal (asiddha).
स्वरूपं यद्विकल्पात्म कथं तत्सत्यतामियात् ।
अथ चेत्पञ्चकं ब्रह्म ब्रह्मात्मकतया धिया ॥ १३ ॥
svarūpaṃ yadvikalpātma kathaṃ tatsatyatāmiyāt ,
atha cetpañcakaṃ brahma brahmātmakatayā dhiyā 13
13. svarūpam yat vikalpātma katham tatsatyatām iyāt atha
cet pañcakam brahma brahma brahmātmakatayā dhiyā
13. yat svarūpam vikalpātma,
tat tatsatyatām katham iyāt? atha cet pañcakam brahma brahmātmakatayā dhiyā [bhavati.
.
.
]
13. If its intrinsic nature (svarūpa) is merely conceptual or imaginative (vikalpa), how can it ever achieve reality? Now, if the group of five [elements] were (brahman), perceived by the intellect (dhī) as being of the nature of (brahman)...
तत्पञ्चकं विद्धि प्रौढो ब्रह्मैव त्रिजगत्क्रमः ।
यथा स्फुरति सर्गादावेष पञ्चकसंभवः ॥ १४ ॥
tatpañcakaṃ viddhi prauḍho brahmaiva trijagatkramaḥ ,
yathā sphurati sargādāveṣa pañcakasaṃbhavaḥ 14
14. tat pañcakam viddhi prauḍhaḥ brahma eva trijagatkramaḥ
| yathā sphurati sargādau eṣa pañcakasaṃbhavaḥ ||
14. tat pañcakam prauḍhaḥ brahma eva trijagatkramaḥ
viddhi yathā sargādau eṣa pañcakasaṃbhavaḥ sphurati
14. Understand that this group of five, when fully developed, is verily the ultimate reality (brahman) itself, the ordered manifestation of the three worlds. Just as it appears at the beginning of creation, so too does this five-fold manifestation arise.
तथैवाद्येह भूतत्वे याति कारणतां स्वयम् ।
 एवं न जायते किंचिज्जगज्जातं न लक्ष्यते ॥ १५ ॥
tathaivādyeha bhūtatve yāti kāraṇatāṃ svayam ,
 evaṃ na jāyate kiṃcijjagajjātaṃ na lakṣyate 15
15. tathā eva adya iha bhūtatve yāti kāraṇatām svayam
| evam na jāyate kiṃcit jagat jātam na lakṣyate ||
15. tathā eva adya iha bhūtatve svayam kāraṇatām yāti evam kiṃcit na jāyate,
jātam jagat na lakṣyate
15. In the same way, right here and now, it itself attains the state of being the cause. Thus, nothing whatsoever is truly born, nor is the manifested world actually perceived.
स्वप्नसंकल्पपुरवदसत्सदनुभूयते ।
 ब्रह्माकाशपराकाशे जीवाकाशत्वमात्मनि ॥ १६ ॥
svapnasaṃkalpapuravadasatsadanubhūyate ,
 brahmākāśaparākāśe jīvākāśatvamātmani 16
16. svapnasaṃkalpapuravat asat sat anubhūyate
| brahmākāśaparākāśe jīvākāśatvam ātmani ||
16. svapnasaṃkalpapuravat asat sat anubhūyate
brahmākāśaparākāśe ātmani jīvākāśatvam
16. Just as a city imagined in a dream, both the non-existent and the existent are experienced. The nature of the individual soul (jīva) as space (jīvākāśatvam) resides within the Self (ātman), which is situated in the supreme space, the space of the ultimate reality (brahman).
इति चित्यवदातात्मा पृथ्व्यादीनामसंभवात् ।
 इत्येष जीवः कथितो व्योम्नि स्वात्मा इवोदितः ॥ १७ ॥
iti cityavadātātmā pṛthvyādīnāmasaṃbhavāt ,
 ityeṣa jīvaḥ kathito vyomni svātmā ivoditaḥ 17
17. iti cittyavadātātmā pṛthvyādīnām asaṃbhavāt | iti
eṣa jīvaḥ kathitaḥ vyomni svātmā iva uditaḥ ||
17. iti pṛthvyādīnām asaṃbhavāt cittyavadātātmā
iti eṣa jīvaḥ vyomni svātmā iva uditaḥ kathitaḥ
17. Thus, the Self (ātman), whose consciousness is pure, exists due to the non-existence of earth and other elements. Therefore, this individual soul (jīva) is declared to be like one's own Self (ātman), arisen in space (vyoman).
जीवाकाशस्त्विमं देहं यथा विन्दति तच्छ्रुणु ।
जीवाकाशः स्वमेवासौ तस्मिंस्तु परमेश्वरे ॥ १८ ॥
jīvākāśastvimaṃ dehaṃ yathā vindati tacchruṇu ,
jīvākāśaḥ svamevāsau tasmiṃstu parameśvare 18
18. jīvākāśaḥ tu imam deham yathā vindati tat śṛṇu |
jīvākāśaḥ svam eva asau tasmin tu parameśvare ||
18. jīvākāśaḥ imam deham yathā vindati,
tat śṛṇu.
jīvākāśaḥ tu asau tasmin parameśvare svam eva (asti).
18. Listen to how the individual consciousness (jīvākāśa) comes to experience this body. Indeed, that individual consciousness is merely its own self (ātman) within the Supreme Lord (Parameśvara).
अणुतेजःकणोऽस्मीति स्वयं चेतति चिन्तया ।
यत्तदेवोच्छूनमिव भावयत्यात्मनाम्बरे ॥ १९ ॥
aṇutejaḥkaṇo'smīti svayaṃ cetati cintayā ,
yattadevocchūnamiva bhāvayatyātmanāmbare 19
19. aṇutejaḥkaṇaḥ asmi iti svayam cetati cintayā | yat
tat eva ucchūnam iva bhāvayati ātmanā ambare ||
19. svayam cintayā aṇutejaḥkaṇaḥ asmi iti cetati.
yat tat eva ātmanā ambare ucchūnam iva bhāvayati.
19. Through thinking (cintā), it (the individual consciousness) becomes conscious of itself, saying 'I am a minute particle of energy.' That very consciousness then, by its own self (ātmanā), imagines itself as if swollen or expanded within space.
असदेव सदाकारं संकल्पेन्दुर्यथा न सन् ।
तमेव भावयन् द्रष्ट्रदृश्यरूपतया स्थितः ॥ २० ॥
asadeva sadākāraṃ saṃkalpenduryathā na san ,
tameva bhāvayan draṣṭradṛśyarūpatayā sthitaḥ 20
20. asat eva sat ākāram saṅkalpa induḥ yathā na san |
tam eva bhāvayan draṣṭṛ dṛśya rūpatayā sthitaḥ ||
20. asat eva sadākāram (asti),
yathā saṅkalpenduḥ na san (asti).
tam eva (jīvākāśam) bhāvayan (saḥ) draṣṭṛdṛśyarūpatayā sthitaḥ.
20. Indeed, that which is non-existent appears to take on a real form, just as the moon formed by conceptualization (saṅkalpa) is not truly real. Imagining itself in this way, the individual consciousness remains situated as both the seer and the seen.
एक एव द्वितामेति स्वप्ने स्वमृतिबोधवत् ।
किंचित्स्थौल्यमिवादत्ते ततस्तारकतां विदन् ॥ २१ ॥
eka eva dvitāmeti svapne svamṛtibodhavat ,
kiṃcitsthaulyamivādatte tatastārakatāṃ vidan 21
21. ekaḥ eva dvitām eti svapne svamṛtibodhavat | kiñcit
sthaulyam iva ādatte tataḥ tārakatām vidan ||
21. ekaḥ eva svapne svamṛtibodhavat dvitām eti.
tataḥ tārakatām vidan (saḥ) kiñcit sthaulyam iva ādatte.
21. The single (consciousness) alone attains duality, just as in a dream one experiences the perception of one's own death (which is illusory). Then, understanding its inherent subtle, luminous nature (tārakatā), it subsequently takes on a certain degree of grossness.
यथाभावितमात्रार्थभाविताद्विश्वरूपतः ।
स एव स्वात्मा सततोप्ययं सोहमिति स्वयम् ॥ २२ ॥
yathābhāvitamātrārthabhāvitādviśvarūpataḥ ,
sa eva svātmā satatopyayaṃ sohamiti svayam 22
22. yathā bhāvitamātrārthabhāvitāt viśvarūpataḥ saḥ
eva svātmā satataḥ api ayam saḥ aham iti svayam
22. yathā bhāvitamātrārthabhāvitāt viśvarūpataḥ,
satataḥ api ayam saḥ eva svātmā saḥ aham iti svayam
22. Just as a mere object, when imagined, takes on the form of the universe through that imagining, so too, this very self (ātman), though ever-present, spontaneously realizes, "I am that (Brahman)."
चित्तात्प्रत्ययमाधत्ते स्वप्ने स्वामिव पान्थताम् ।
तारकाकारमाकारं भाविदेहाभिधं तथा ॥ २३ ॥
cittātpratyayamādhatte svapne svāmiva pānthatām ,
tārakākāramākāraṃ bhāvidehābhidhaṃ tathā 23
23. cittāt pratyayam ādhatte svapne svām iva pānthatām
tārakākāram ākāram bhāvidehābhidham tathā
23. svapne cittāt svām pānthatām iva pratyayam ādhatte,
tathā tārakākāram bhāvidehābhidham ākāram (ādhatte)
23. Just as in a dream, the mind assumes the notion of being a traveler as if it were its own, similarly, it assumes a form resembling a star (or the pupil of an eye), which is termed the subtle body.
भावयत्येति तद्भावं चित्तं चेत्यार्थतामिव ।
परित्यज्यैव तद्बाह्यं ततस्तारककोटरे ॥ २४ ॥
bhāvayatyeti tadbhāvaṃ cittaṃ cetyārthatāmiva ,
parityajyaiva tadbāhyaṃ tatastārakakoṭare 24
24. bhāvayati eti tat bhāvam cittam cetyārthatām
iva parityajya eva tat bāhyam tataḥ tārakakoṭare
24. cittam tat bāhyam parityajya eva cetyārthatām
iva tat bhāvam bhāvayati eti tataḥ tārakakoṭare
24. The mind (citta), having completely abandoned external objects, conceives and attains that very state, becoming as if the object of its own thought; then, this occurs within the pupil of the eye.
अन्तर्भाति बहिष्ठोऽपि पर्वतो मुकुरे यथा ।
कूपसंस्थो यथा देहः समुद्गकगतं वचः ॥ २५ ॥
antarbhāti bahiṣṭho'pi parvato mukure yathā ,
kūpasaṃstho yathā dehaḥ samudgakagataṃ vacaḥ 25
25. antaḥ bhāti bahiṣṭhaḥ api parvataḥ mukure yathā
kūpasaṃsthaḥ yathā dehaḥ samudgakagatam vacaḥ
25. yathā bahiṣṭhaḥ api parvataḥ mukure antaḥ bhāti,
yathā kūpasaṃsthaḥ dehaḥ (antaḥ bhāti),
(tathā) samudgakagatam vacaḥ (antaḥ bhāti)
25. Just as a mountain, though external, appears within a mirror, and just as a body appears (reflected) within a well, so too a word (or thought) appears as if contained within a casket.
स्वप्नसंकल्पयोः संविद्वेत्त्येतज्जीवकोऽणुके ।
स्वरूपतारकान्तस्थो जीवोऽयं चेतति स्वयम् ॥ २६ ॥
svapnasaṃkalpayoḥ saṃvidvettyetajjīvako'ṇuke ,
svarūpatārakāntastho jīvo'yaṃ cetati svayam 26
26. svapnasaṅkalpayoḥ saṃvit vetti etat jīvakaḥ aṇuke
| svarūpatārakāntasthaḥ jīvaḥ ayam cetati svayam ||
26. ayam jīvaḥ aṇuke svapnasaṅkalpayoḥ saṃvit etat
vetti svarūpatārakāntasthaḥ jīvaḥ svayam cetati
26. The individual soul (jīva) knows this awareness of dreams and mental fabrications (saṅkalpa) within the subtle realm. This individual soul (jīva), abiding within the luminous core (svarūpa-tārakā) of its own nature, perceives spontaneously.
तदेतद्बुद्धिचित्तादिज्ञानसत्तादिरूपकम् ।
जीवाकाशः स्वतस्तत्र तारकाकाशकोशगम् ॥ २७ ॥
tadetadbuddhicittādijñānasattādirūpakam ,
jīvākāśaḥ svatastatra tārakākāśakośagam 27
27. tat etat buddhi-citta-ādi-jñāna-sattā-ādi-rūpakam
| jīvākāśaḥ svataḥ tatra tārakā-ākāśa-kośa-gam ||
27. etat tat buddhi-citta-ādi-jñāna-sattā-ādi-rūpakam
jīvākāśaḥ svataḥ tatra tārakā-ākāśa-kośa-gam (bhavati)
27. That which is of the nature of intellect (buddhi), mind (citta), and similar faculties of knowledge (jñāna) and existence (sattā) – this is the space of the individual soul (jīvākāśa). Spontaneously, it (the jīvākāśa) abides there, dwelling within the sheath of the luminous-core-space (tārakā-ākāśa-kośa).
प्रेक्षेऽहमिति भावेन द्रष्टुं प्रसरतीव खे ।
ततो रन्ध्रद्वयेनैव भाविबाह्याभिधं पुनः ॥ २८ ॥
prekṣe'hamiti bhāvena draṣṭuṃ prasaratīva khe ,
tato randhradvayenaiva bhāvibāhyābhidhaṃ punaḥ 28
28. prekṣe aham iti bhāvena draṣṭuṃ prasarati iva khe |
tataḥ randhradvayena eva bhāvi-bāhya-abhidham punaḥ ||
28. aham prekṣe iti bhāvena draṣṭuṃ iva khe prasarati tataḥ
randhradvayena eva punaḥ bhāvi-bāhya-abhidham (bhavati)
28. With the thought, 'I observe,' it (the subtle consciousness) spreads forth to perceive, as if in space. Then, by means of two apertures, that which will be named 'the external' again manifests.
येन पश्यति तन्नेत्रयुगं नाम्ना भविष्यति ।
येन स्पृशति सा वै त्वग्यच्छृणोति श्रुतिस्तु सा ॥ २९ ॥
yena paśyati tannetrayugaṃ nāmnā bhaviṣyati ,
yena spṛśati sā vai tvagyacchṛṇoti śrutistu sā 29
29. yena paśyati tat netrayugam nāmnā bhaviṣyati | yena
spṛśati sā vai tvak yat śṛṇoti śrutiḥ tu sā ||
29. yena paśyati tat netrayugam nāmnā bhaviṣyati
yena spṛśati sā vai tvak yat śṛṇoti sā tu śrutiḥ
29. That by which one sees will be called the pair of eyes. That by which one touches is indeed the skin (tvak). And that by which one hears is indeed the ear (śruti).
येन जिघ्रति तद्घ्राणं स स्वमात्मनि पश्यति ।
तत्तस्य स्वदनं पश्चाद्रसना चोल्लसिष्यति ॥ ३० ॥
yena jighrati tadghrāṇaṃ sa svamātmani paśyati ,
tattasya svadanaṃ paścādrasanā collasiṣyati 30
30. yena jighrati tat ghrāṇam saḥ svam ātmani paśyati
tat tasya svadanam paścāt rasanā ca ullasiṣyati
30. yena jighrati tat ghrāṇam.
saḥ svam ātmani paśyati.
tat tasya svadanam (bhavati).
paścāt ca rasanā ullasiṣyati.
30. That by which one smells is the organ of smell (ghrāṇa). One perceives their own true nature within the Self (ātman). That becomes their experience of taste, and thereafter, the tongue (rasanā) will manifest.
स्पन्दते यत्स तद्वायुश्चेष्टा कर्मेन्द्रियव्रजम् ।
रूपालोकमनस्कारजातमित्यपि भावयत् ॥ ३१ ॥
spandate yatsa tadvāyuśceṣṭā karmendriyavrajam ,
rūpālokamanaskārajātamityapi bhāvayat 31
31. spandate yat saḥ tat vāyuḥ ceṣṭā karmendriyavrajām
rūpa āloka manaskāra jātam iti api bhāvayat
31. yat spandate,
saḥ tat vāyuḥ (asti).
ceṣṭā ca karmendriyavrajām (asti).
(saḥ) rūpa-āloka-manaskāra-jātam iti api bhāvayat.
31. That which pulsates is the life-force. Movement and effort (ceṣṭā) constitute the group of organs of action. One should also contemplate that which originates from form (rūpa), perception, and mental activity, understanding it in this way.
आतिवाहिकदेहात्मा तिष्ठत्यम्बरमम्बरे ।
एवमुच्छूनतां तस्मिन्भावयंस्तेजसः कणे ॥ ३२ ॥
ātivāhikadehātmā tiṣṭhatyambaramambare ,
evamucchūnatāṃ tasminbhāvayaṃstejasaḥ kaṇe 32
32. ātivāhikadehātmā tiṣṭhati ambaram ambare
evam ucchūnatām tasmin bhāvayan tejasaḥ kaṇe
32. ātivāhikadehātmā ambare ambaram (iva) tiṣṭhati.
evam tasmin tejasaḥ kaṇe ucchūnatām bhāvayan (bhavet).
32. The Self (ātman) in the subtle body (ātivāhikadeha) abides like space within space. In this manner, one should contemplate expansiveness within that particle of radiance (tejas).
असत्यां सत्यसंकाशां ब्रह्मास्ते जीवशब्दवत् ।
इत्थं स जीवशब्दार्थः कलनाकुलतां गतः ॥ ३३ ॥
asatyāṃ satyasaṃkāśāṃ brahmāste jīvaśabdavat ,
itthaṃ sa jīvaśabdārthaḥ kalanākulatāṃ gataḥ 33
33. asatyām satyasaṅkāśām brahmā āste jīvaśabdavat
ittham saḥ jīvaśabdārthaḥ kalanākulatām gataḥ
33. asatyām satyasaṅkāśām (jagati vā prakṛtau),
brahmā jīvaśabdavat āste.
ittham saḥ jīvaśabdārthaḥ kalanākulatām gataḥ.
33. In this realm, which is unreal yet appears real, Brahman (brahman) exists as if it were the individual soul. Thus, the true meaning of the word 'jīva' becomes perplexed by mental constructs.
आतिवाहिकदेहात्मा चित्तदेहाम्बराकृतिः ।
स्वकल्पनान्त आकारमण्डं संस्थं प्रपश्यति ॥ ३४ ॥
ātivāhikadehātmā cittadehāmbarākṛtiḥ ,
svakalpanānta ākāramaṇḍaṃ saṃsthaṃ prapaśyati 34
34. ātivāhikadehātmā cittadehāmbarākṛtiḥ
svakalpanānta ākāramaṇḍam saṃstham prapaśyati
34. ātivāhikadehātmā cittadehāmbarākṛtiḥ
svakalpanānta saṃstham ākāramaṇḍam prapaśyati
34. The self (ātman), with a subtle body (ātivāhikadeha) whose form is like the vast expanse of the mind and subtle body, clearly perceives a sphere of forms (ākāramaṇḍa) abiding within its own conception (svakalpanānta).
कश्चिज्जलगतं वेत्ति कश्चित्सम्राट्स्वरूपिणम् ।
भाविब्रह्माण्डकलनां पश्यत्यनुभवत्यपि ॥ ३५ ॥
kaścijjalagataṃ vetti kaścitsamrāṭsvarūpiṇam ,
bhāvibrahmāṇḍakalanāṃ paśyatyanubhavatyapi 35
35. kaścit jalagatam vetti kaścit samrāṭsvarūpiṇam
bhāvibrahmāṇḍakalanām paśyati anubhavati api
35. kaścit jalagatam vetti kaścit samrāṭsvarūpiṇam
bhāvibrahmāṇḍakalanām api paśyati anubhavati
35. One person understands [it] to be dwelling in water, another (understands it) as having the form of an emperor. That (person) also perceives and experiences the manifestation of the future universe (brahmāṇḍa).
आत्मगर्भगृहं चित्ताद्यथासंकल्पमात्मनः ।
देशकालक्रियाद्रव्यकल्पनावेदनं स तत् ॥ ३६ ॥
ātmagarbhagṛhaṃ cittādyathāsaṃkalpamātmanaḥ ,
deśakālakriyādravyakalpanāvedanaṃ sa tat 36
36. ātmagarbhagṛham cittāt yathāsaṅkalpam ātmanaḥ
deśakālakriyādravyakalpanāvedanam saḥ tat
36. saḥ tat deśakālakriyādravyakalpanāvedanam
ātmanaḥ ātmagarbhagṛham cittāt yathāsaṅkalpam
36. That (subtle self) is indeed the experience (vedana) of conceiving space, time, action, and substance. This (experience) is like the inner chamber of the individual self (ātman), originating from the mind (citta), according to the self's own resolve (saṅkalpa).
भावयञ्छब्दनिर्माता शब्दैर्बध्नाति कल्पितैः ।
आतिवाहिकदेहोऽसावित्यसत्यजगद्भ्रमे ॥ ३७ ॥
bhāvayañchabdanirmātā śabdairbadhnāti kalpitaiḥ ,
ātivāhikadeho'sāvityasatyajagadbhrame 37
37. bhāvayan śabdanirmātā śabdaiḥ badhnāti kalpitaiḥ
ātivāhikadehaḥ asau iti asatyajagadbhrame
37. bhāvayan śabdanirmātā kalpitaiḥ śabdaiḥ badhnāti
asau ātivāhikadehaḥ iti asatyajagadbhrame
37. Imagining (itself as reality), and thus becoming a creator of words, it binds (itself) with conceived words, (thinking) 'this is the subtle body (ātivāhikadeha),' within the illusion of the unreal world.
असत्य एव कचति स्वप्ने खोड्डयनं यथा ।
इत्यनुत्पन्न एवासौ स्वयंभूः स्वयमुत्थितः ॥ ३८ ॥
asatya eva kacati svapne khoḍḍayanaṃ yathā ,
ityanutpanna evāsau svayaṃbhūḥ svayamutthitaḥ 38
38. asatyam eva kacchati svapne kha-uḍḍayanam yathā
iti anutpannaḥ eva asau svayambhūḥ svayam utthitaḥ
38. yathā svapne asatyam eva kha-uḍḍayanam kacchati,
iti asau anutpannaḥ eva svayambhūḥ svayam utthitaḥ
38. Just as flying in the sky appears in a dream even though it is unreal, so too did this self-born (svayambhū) one spontaneously arise by itself, though it was not yet created.
आतिवाहिकदेहात्मा प्रभुराद्यः प्रजापतिः ।
एतस्मिन्नपि संपन्ने ब्रह्माण्डाकारिणि भ्रमे ॥ ३९ ॥
ātivāhikadehātmā prabhurādyaḥ prajāpatiḥ ,
etasminnapi saṃpanne brahmāṇḍākāriṇi bhrame 39
39. ātivāhika-deha-ātmā prabhuḥ ādyaḥ prajāpatiḥ
etasmin api sampanne brahmāṇḍa-ākāriṇi bhrame
39. ātivāhika-deha-ātmā ādyaḥ prabhuḥ prajāpatiḥ
etasmin api brahmāṇḍa-ākāriṇi bhrame sampanne
39. The one whose nature (ātman) is a subtle body, the primal lord (prabhu), the creator (prajāpati) - even when this illusion (bhrama), which took the form of the cosmic egg (brahmāṇḍa), was complete,
न किंचिदपि संपन्नं न च जातं न दृश्यते ।
तद्ब्रह्माकाशमाकाशमेव स्थितमनन्तकम् ॥ ४० ॥
na kiṃcidapi saṃpannaṃ na ca jātaṃ na dṛśyate ,
tadbrahmākāśamākāśameva sthitamanantakam 40
40. na kiñcit api sampannam na ca jātam na dṛśyate
tat brahma-ākāśam ākāśam eva sthitam anantakam
40. kiñcit api na sampannam,
na ca jātam,
na dṛśyate tat brahma-ākāśam anantakam ākāśam eva sthitam
40. Nothing whatsoever was accomplished, nor was anything born, nor was anything seen. That Brahman-space (brahmākāśa) alone remained as infinite (anantaka) space (ākāśa).
संकल्पनगराकारमेतत्सदपि नैव सत् ।
अनिर्मितमरागं च एतद्वै चित्रमुत्थितम् ॥ ४१ ॥
saṃkalpanagarākārametatsadapi naiva sat ,
anirmitamarāgaṃ ca etadvai citramutthitam 41
41. saṅkalpa-nagara-ākāram etat sat api na eva sat
anirmitam arāgam ca etat vai citram utthitam
41. saṅkalpa-nagara-ākāram etat sat api na eva sat
anirmitam arāgam ca etat vai citram utthitam
41. This (world), which takes the form of a city created by imagination (saṅkalpa), even if it seems real, is indeed not real. This wondrous phenomenon (citra), uncreated (anirmita) and devoid of attachment (arāga), has indeed arisen.
अकृतं चानुभूतं च न सत्यं सत्यवत्स्थितम् ।
महाकल्पे विमुक्तत्वाद्ब्रह्मादीनामसंशयम् ॥ ४२ ॥
akṛtaṃ cānubhūtaṃ ca na satyaṃ satyavatsthitam ,
mahākalpe vimuktatvādbrahmādīnāmasaṃśayam 42
42. akṛtaṃ ca anubhūtaṃ ca na satyaṃ satyavat sthitam
mahākalpe vimuktatvāt brahmādīnām asaṃśayam
42. akṛtaṃ ca anubhūtaṃ ca satyavat sthitam satyaṃ
na asaṃśayam mahākalpe brahmādīnām vimuktatvāt
42. That which is uncreated and yet experienced is not ultimately real, even though it appears to exist as real. This is without a doubt due to the liberation (mokṣa) of Brahmā and other deities in the great cosmic cycle (mahākalpa).
स्मृतिर्न प्राक्तनी काचित्कारणं वा स्वयंभुवः ।
तेन यादृक्स्वयंभूः स्यात्तादृक्तज्जमिदं स्मृतम् ॥ ४३ ॥
smṛtirna prāktanī kācitkāraṇaṃ vā svayaṃbhuvaḥ ,
tena yādṛksvayaṃbhūḥ syāttādṛktajjamidaṃ smṛtam 43
43. smṛtiḥ na prāktanī kācit kāraṇam vā svayambhuvaḥ
tena yādṛk svayambhūḥ syāt tādṛk tat-jam idam smṛtam
43. prāktanī kācit smṛtiḥ na svayambhuvaḥ kāraṇam vā na tena yādṛk svayambhūḥ syāt,
tādṛk tat-jam idam smṛtam
43. There is no prior recollection (smṛti) of anything, nor any cause for the Self-existent (Svayambhū). Therefore, whatever the nature of the Self-existent (Svayambhū) might be, this (world) born from it is considered to be of a similar nature.
अनाद्यनुभवस्त्वित्थं योऽत्रास्ति वनिकादिके ।
स्वप्नानुभूतं पृथ्व्यादि प्रबोधे यादृशं भवेत् ॥ ४४ ॥
anādyanubhavastvitthaṃ yo'trāsti vanikādike ,
svapnānubhūtaṃ pṛthvyādi prabodhe yādṛśaṃ bhavet 44
44. anādi anubhavaḥ tu ittham yaḥ atra asti vanikā-ādike
svapna-anubhūtam pṛthvī-ādi prabodhe yādṛśam bhavet
44. anādiḥ anubhavaḥ tu ittham yaḥ atra asti vanikā-ādike
svapna-anubhūtam pṛthvī-ādi prabodhe yādṛśam bhavet
44. Such is the beginningless experience (anubhava) that exists here in things like forests and so on, just as the earth and other things experienced in a dream appear upon waking.
स्मृतः स व्योममात्रात्मा सर्वदैव स्मृतं जगत् ।
यत्र यत्र यथा तोये द्रवत्वं नाम भिद्यते ॥ ४५ ॥
smṛtaḥ sa vyomamātrātmā sarvadaiva smṛtaṃ jagat ,
yatra yatra yathā toye dravatvaṃ nāma bhidyate 45
45. smṛtaḥ saḥ vyomamātra-ātmā sarvadā eva smṛtam jagat
yatra yatra yathā toye dravatvam nāma bhidyate
45. saḥ vyomamātra-ātmā smṛtaḥ jagat sarvadā eva smṛtam
yatra yatra yathā toye dravatvam nāma bhidyate
45. That (Self) is understood as the essence of pure space (vyomamātra-ātman), and the world (jagat) is likewise always understood as such. This is like how, in water, the characteristic called liquidity (dravatvam) is differentiated (in its various forms), wherever it may be.
तत्र तत्र तथा नान्यः सर्गोऽस्ति परमात्मनि ।
सृष्टिरेवमियं प्रौढा सम एव त्वयं स्थितः ॥ ४६ ॥
tatra tatra tathā nānyaḥ sargo'sti paramātmani ,
sṛṣṭirevamiyaṃ prauḍhā sama eva tvayaṃ sthitaḥ 46
46. tatra tatra tathā na anyaḥ sargaḥ asti paramātmani
| sṛṣṭiḥ evam iyam prauḍhā samaḥ eva tu ayam sthitaḥ
46. paramātmani tatra tatra tathā anyaḥ sargaḥ na asti.
iyam prauḍhā sṛṣṭiḥ tu evam eva ayam samaḥ sthitaḥ.
46. In the supreme Self (paramātman), no other creation (sarga) exists as a separate entity anywhere. This vast creation (sṛṣṭi) itself is indeed established as completely identical (sama).
भात्येवं नाम ब्रह्माण्डं व्योमात्मेवातिनिर्मलम् ।
दृश्यमेवमिदं शान्तं स्वात्मनिर्मितविभ्रमम् ॥ ४७ ॥
bhātyevaṃ nāma brahmāṇḍaṃ vyomātmevātinirmalam ,
dṛśyamevamidaṃ śāntaṃ svātmanirmitavibhramam 47
47. bhāti evam nāma brahmāṇḍam vyoma-ātmā iva atinirmalam
| dṛśyam evam idam śāntam sva-ātma-nirmita-vibhramam
47. evam nāma brahmāṇḍam vyoma-ātmā iva atinirmalam bhāti.
idam dṛśyam evam śāntam sva-ātma-nirmita-vibhramam (bhāti).
47. Thus, the universe (brahmāṇḍam) appears exceedingly pure (atinirmalam), like the very Self (ātman) of space. This visible realm (dṛśyam) appears peaceful (śāntam), being an illusion (vibhrama) created by its own Self (ātman).
निराधारं निराधेयमद्वैतं चैक्यवर्जितम् ।
जगत्संविदि जातायामपि जातं न किंचन ॥ ४८ ॥
nirādhāraṃ nirādheyamadvaitaṃ caikyavarjitam ,
jagatsaṃvidi jātāyāmapi jātaṃ na kiṃcana 48
48. nirādhāram nirādheyam advaitam ca aikya-varjitam
| jagat saṃvidi jātāyām api jātam na kiñcana
48. jagat nirādhāram nirādheyam advaitam ca aikya-varjitam (asti).
saṃvidi jātāyām api kiñcana na jātam.
48. Without support (nirādhāram), without a substratum (nirādheyam), non-dual (advaitam), and devoid of even unity (aikya-varjitam) - such is the nature of reality. Even when consciousness (saṃvid) appears to arise, nothing whatsoever of the world (jagat) has truly come into being.
परमाकाशमाशून्यमच्छमेव व्यवस्थितम् ।
सर्वसंसारता नास्ति यदेव तदवस्थितम् ॥ ४९ ॥
paramākāśamāśūnyamacchameva vyavasthitam ,
sarvasaṃsāratā nāsti yadeva tadavasthitam 49
49. parama-ākāśam āśūnyam accham eva vyavasthitam |
sarva-saṃsāratā na asti yat eva tat avasthitam
49. parama-ākāśam āśūnyam accham eva vyavasthitam (asti).
sarva-saṃsāratā na asti.
yat eva tat avasthitam (asti).
49. The supreme space (parama-ākāśam) remains completely empty (āśūnyam) and indeed transparent (accham). The state of being the entire cycle of transmigration (saṃsāra) does not exist; only that which truly is, remains established (avasthitam).
नाधेयं तत्र नाधारो न दृश्यं न च द्रष्टृता ।
ब्रह्माण्डं नास्ति न ब्रह्मा न च वैतण्डिका क्वचित् ॥ ५० ॥
nādheyaṃ tatra nādhāro na dṛśyaṃ na ca draṣṭṛtā ,
brahmāṇḍaṃ nāsti na brahmā na ca vaitaṇḍikā kvacit 50
50. na ādheyam tatra na ādhāraḥ na dṛśyam na ca draṣṭṛtā
brahmāṇḍam na asti na brahmā na ca vaitaṇḍikā kvacit
50. tatra ādheyam na,
ādhāraḥ na,
dṛśyam na,
ca draṣṭṛtā na.
brahmāṇḍam na asti,
brahmā na,
ca kvacit vaitaṇḍikā na.
50. In that (supreme reality), there is no supported object, no support, no visible object, and no act of observation. There is no cosmic egg (brahmāṇḍa), no creator (Brahmā), nor any disputant anywhere.
न जगन्नापि जगती शान्तमेवाखिलं स्थितम् ।
ब्रह्मैव कचति स्वच्छमित्थमात्मात्मनात्मनि ॥ ५१ ॥
na jagannāpi jagatī śāntamevākhilaṃ sthitam ,
brahmaiva kacati svacchamitthamātmātmanātmani 51
51. na jagat na api jagatī śāntam eva akhilam sthitam
brahma eva kacchati svaccham ittham ātmā ātmanā ātmani
51. jagat na,
api jagatī na.
akhilam śāntam eva sthitam.
ittham brahma eva ātmā ātmanā ātmani svaccham kacchati.
51. There is no individual world nor even the earth; all that exists is entirely tranquil. In this way, the absolute reality (brahman) alone shines forth purely, as the Self (ātman) by the Self (ātman) in the Self (ātman).
चित्त्वाद्द्रवत्वात्सलिलमिवावर्ततयात्मनि ।
असदेवेदमाभाति सदिवेहानुभूयते ॥ ५२ ॥
cittvāddravatvātsalilamivāvartatayātmani ,
asadevedamābhāti sadivehānubhūyate 52
52. cittvāt dravatvāt salilam iva āvartatayā ātmani
asat eva idam ābhāti sat iva iha anubhūyate
52. ātmani cittvāt dravatvāt,
āvartatayā salilam iva idam asat eva ābhāti,
iha sat iva anubhūyate.
52. Because of its conscious (cit) nature and its inherent fluidity, this (phenomenal world) appears in the Self (ātman) like eddies in water. Though it is truly non-existent (asat), it appears to be existent and is experienced here as if it were real (sat).
विनश्यत्यसदेवान्ते स्वप्ने स्वमरणं यथा ।
अथवा स्वस्वरूपत्वात्सदेवेदमनामयम् ।
अखण्डितमनाद्यन्तं ज्ञानमात्राम्बरोदरम् ॥ ५३ ॥
vinaśyatyasadevānte svapne svamaraṇaṃ yathā ,
athavā svasvarūpatvātsadevedamanāmayam ,
akhaṇḍitamanādyantaṃ jñānamātrāmbarodaram 53
53. vinaśyati asat eva ante svapne
svamaraṇam yathā athavā svasvarūpatvāt
sat eva idam anāmayam akhaṇḍitam
anādyantam jñānamātrāmbarodaram
53. yathā svapne svamaraṇam,
(tathā) asat eva ante vinaśyati.
athavā svasvarūpatvāt idam sat eva anāmayam akhaṇḍitam anādyantam jñānamātrāmbarodaram (ca asti).
53. The non-existent (asat) vanishes in the end, just like one's own death in a dream. Alternatively, due to its intrinsic nature, this (reality) is indeed existent (sat) and free from affliction, unbroken, without beginning or end, and its essence is pure consciousness (jñāna) holding the entire cosmos within itself.
आकाश एव परमे प्रथमः प्रजेशो नित्यं स्वयं कचति शून्यतया समो यः ।
स ह्यातिवाहिकवपुर्नतु भूतरूपी पृथ्व्यादि तेन न सदस्ति यथा न जातम् ॥ ५४ ॥
ākāśa eva parame prathamaḥ prajeśo nityaṃ svayaṃ kacati śūnyatayā samo yaḥ ,
sa hyātivāhikavapurnatu bhūtarūpī pṛthvyādi tena na sadasti yathā na jātam 54
54. ākāśa eva parame prathamaḥ prajeśaḥ nityam
svayam kacati śūnyatayā samaḥ yaḥ
saḥ hi ātivāhika-vapuḥ na tu bhūta-rūpī
pṛthvyādi tena na sat asti yathā na jātam
54. parame ākāśa eva yaḥ śūnyatayā samaḥ prathamaḥ prajeśaḥ saḥ nityam svayam kacati.
saḥ hi ātivāhika-vapuḥ na tu bhūta-rūpī.
tena pṛthvyādi na sat asti yathā na jātam.
54. The first progenitor (prajeśaḥ), which is identical with emptiness, manifests eternally within the supreme space (ākāśa) itself. Indeed, it is a subtle body (ātivāhika-vapuḥ), not one composed of gross elements (bhūtarūpī). Therefore, elements like earth and so on do not truly exist (sat), just as they were never born.

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 (current chapter) 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