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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-7

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श्रीराम उवाच ।
य एष देवः कथितो यस्मिञ्ज्ञाते विमुच्यते ।
वद क्वासौ स्थितो ब्रह्मन्कथमेनमहं लभे ॥ १ ॥
śrīrāma uvāca ,
ya eṣa devaḥ kathito yasmiñjñāte vimucyate ,
vada kvāsau sthito brahmankathamenamahaṃ labhe 1
1. śrīrāma uvāca | yaḥ eṣaḥ devaḥ kathitaḥ yasmin jñāte vimucyate
| vada kva asau sthitaḥ brahman katham enam aham labhe ||
1. śrīrāma uvāca brahman,
yaḥ eṣaḥ devaḥ kathitaḥ yasmin jñāte vimucyate,
asau kva sthitaḥ vada.
aham enam katham labhe?
1. Śrī Rāma said: "O Brahmin, please tell me where this deity, by knowing whom one achieves liberation (mokṣa), is located. And how may I attain him?"
श्रीवसिष्ठ उवाच ।
य एष देवः कथितो नैष दूरेऽवतिष्ठते ।
शरीरे संस्थितो नित्यं चिन्मात्रमिति विश्रुतः ॥ २ ॥
śrīvasiṣṭha uvāca ,
ya eṣa devaḥ kathito naiṣa dūre'vatiṣṭhate ,
śarīre saṃsthito nityaṃ cinmātramiti viśrutaḥ 2
2. śrīvasiṣṭhaḥ uvāca yaḥ eṣaḥ devaḥ kathitaḥ na eṣaḥ dūre
avatiṣṭhate śarīre saṃsthitaḥ nityam cit-mātram iti viśrutaḥ
2. śrīvasiṣṭhaḥ uvāca yaḥ eṣaḥ devaḥ kathitaḥ,
eṣaḥ dūre na avatiṣṭhate.
nityam śarīre saṃsthitaḥ (san),
iti cit-mātram viśrutaḥ.
2. Śrī Vasiṣṭha said: This deity (deva) who has been spoken of, this one does not dwell far away. He is always situated within the body, renowned as pure consciousness (cinmātra).
एष सर्वमिदं विश्वं न विश्वं चैष सर्वगः ।
विद्यते ह्येष एवैको न तु विश्वाभिधास्ति दृक् ॥ ३ ॥
eṣa sarvamidaṃ viśvaṃ na viśvaṃ caiṣa sarvagaḥ ,
vidyate hyeṣa evaiko na tu viśvābhidhāsti dṛk 3
3. eṣaḥ sarvam idam viśvam na viśvam ca eṣaḥ sarvagaḥ
vidyate hi eṣaḥ eva ekaḥ na tu viśva-abhidhā asti dṛk
3. eṣaḥ idam sarvam viśvam (asti),
ca eṣaḥ sarvagaḥ (san) viśvam na (asti).
hi eṣaḥ ekaḥ eva vidyate,
tu viśva-abhidhā dṛk na asti.
3. This (consciousness) is all this universe, yet this all-pervading (consciousness) is not the universe (itself). Indeed, only this one (consciousness) exists, but the appearance named 'universe' is not real.
चिन्मात्रमेव शशिभृच्चिन्मात्रं गरुडेश्वरः ।
चिन्मात्रमेव तपनश्चिन्मात्रं कमलोद्भवः ॥ ४ ॥
cinmātrameva śaśibhṛccinmātraṃ garuḍeśvaraḥ ,
cinmātrameva tapanaścinmātraṃ kamalodbhavaḥ 4
4. cit-mātram eva śaśi-bhṛt cit-mātram garuḍa-īśvaraḥ
cit-mātram eva tapanaḥ cit-mātram kamala-udbhavaḥ
4. śaśi-bhṛt cit-mātram eva,
garuḍa-īśvaraḥ cit-mātram.
tapanaḥ cit-mātram eva,
kamala-udbhavaḥ cit-mātram.
4. Pure consciousness (cinmātra) is the moon-bearer (Śiva), and pure consciousness (cinmātra) is the lord of eagles (Viṣṇu/Garuḍa). Pure consciousness (cinmātra) is the sun, and pure consciousness (cinmātra) is the lotus-born (Brahmā).
श्रीराम उवाच ।
बाला अपि वदन्त्येतद्यदि चेतनमात्रकम् ।
जगदित्येव केवात्र नाम स्यादुपदेशता ॥ ५ ॥
śrīrāma uvāca ,
bālā api vadantyetadyadi cetanamātrakam ,
jagadityeva kevātra nāma syādupadeśatā 5
5. śrīrāmaḥ uvāca bālāḥ api vadanti etat yadi cetana-mātrakam
jagat iti eva ke vā atra nāma syāt upadeśatā
5. śrīrāmaḥ uvāca yadi etat cetana-mātrakam (asti),
(tarhi) bālāḥ api (etat) vadanti.
(cetanamātrakaṃ cet) atra jagat iti nāma eva ke syāt? vā upadeśatā (ke syāt)?
5. Śrī Rāma said: "Even children speak this, if it is merely consciousness (cetanamātraka). What then would be the designation 'universe' here, or what would be the instruction (upadeśa)?"
चेतनं राम संसारो जीव एष पशुः स्मृतः ।
एतस्मादेव निर्यान्ति जरामरणभीतयः ॥ ७ ॥
cetanaṃ rāma saṃsāro jīva eṣa paśuḥ smṛtaḥ ,
etasmādeva niryānti jarāmaraṇabhītayaḥ 7
7. cetanam rāma saṃsāraḥ jīva eṣaḥ paśuḥ smṛtaḥ
etasmāt eva niryānti jarāmaraṇabhītayaḥ
7. rāma eṣaḥ cetanam jīvaḥ saṃsāraḥ paśuḥ smṛtaḥ
etasmāt eva jarāmaraṇabhītayaḥ niryānti
7. O Rama, this sentient individual soul (jīva), entangled in the cycle of rebirth (saṃsāra), is regarded as an animal. It is precisely from this condition that the fears of old age and death arise.
पशुरज्ञो ह्यमूर्तोऽपि दुःखस्यैवैष भाजनम् ।
चेतनत्वाच्चेतनीयं मनोऽनर्थः स्वयं स्थितः ॥ ८ ॥
paśurajño hyamūrto'pi duḥkhasyaivaiṣa bhājanam ,
cetanatvāccetanīyaṃ mano'narthaḥ svayaṃ sthitaḥ 8
8. paśuḥ ajñaḥ hi amūrtaḥ api duḥkhasya eva eṣaḥ bhājanam
cetanatvāt cetanīyam manaḥ anarthaḥ svayam sthitaḥ
8. hi ajñaḥ amūrtaḥ api eṣaḥ paśuḥ duḥkhasya eva bhājanam
cetanatvāt manaḥ cetanīyam svayam anarthaḥ sthitaḥ
8. Indeed, this [jīva], like an ignorant and formless animal, is itself a vessel of suffering. Due to its sentient nature, the mind, which is to be apprehended, inherently constitutes misfortune.
चेत्यनिर्मुक्तता या स्यादचेत्योन्मुखताथवा ।
अस्य सा भरितावस्था तां ज्ञात्वा नानुशोचति ॥ ९ ॥
cetyanirmuktatā yā syādacetyonmukhatāthavā ,
asya sā bharitāvasthā tāṃ jñātvā nānuśocati 9
9. cetyanirmuktatā yā syāt acetyonmukhatā athavā
asya sā bharitāvasthā tām jñātvā na anuśocati
9. yā cetyanirmuktatā athavā acetyonmukhatā syāt
sā asya bharitāvasthā tām jñātvā na anuśocati
9. The state of being free from all objects of consciousness (cetya), or alternatively, the orientation towards that which is beyond consciousness (acetya) - that is its state of fullness. Knowing that, one does not grieve.
भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।
क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ १० ॥
bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ ,
kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare 10
10. bhidyate hṛdayagranthiḥ chidyante sarvasaṃśayāḥ
kṣīyante ca asya karmāṇi tasmin dṛṣṭe parāvare
10. hṛdayagranthiḥ bhidyate sarvasaṃśayāḥ chidyante
ca asya karmāṇi kṣīyante tasmin parāvare dṛṣṭe
10. The knot of the heart is broken, all doubts are dispelled, and his actions (karma) are exhausted when that [reality] which is both supreme and inferior is perceived.
तस्य चेत्योन्मुखत्वं तु चेत्यासंभवनं विना ।
रोद्धुं न शक्यते दृश्यं चेत्यं शाम्यति वै कथम् ॥ ११ ॥
tasya cetyonmukhatvaṃ tu cetyāsaṃbhavanaṃ vinā ,
roddhuṃ na śakyate dṛśyaṃ cetyaṃ śāmyati vai katham 11
11. tasya cetya-unmukhatvaṃ tu cetya-asaṃbhavanaṃ vinā
roddhuṃ na śakyate dṛśyaṃ cetyaṃ śāmyati vai katham
11. tasya cetya-unmukhatvaṃ tu cetya-asaṃbhavanaṃ vinā roddhuṃ na śakyate.
dṛśyaṃ cetyaṃ vai katham śāmyati.
11. The mind's inclination towards the perceivable cannot be halted without the complete absence of anything to be perceived (cetya). Indeed, how can the perceived world (dṛśyaṃ) ever truly subside?
अचेत्यचित्स्वरूपं यत्तच्चासंभवनं विना ।
क्व स्वरूपोन्मुखत्वं हि केवलं चेत्यरोधतः ॥ १२ ॥
acetyacitsvarūpaṃ yattaccāsaṃbhavanaṃ vinā ,
kva svarūponmukhatvaṃ hi kevalaṃ cetyarodhataḥ 12
12. acetya-cit-svarūpaṃ yat tat ca asaṃbhavanaṃ vinā
kva svarūpa-unmukhatvaṃ hi kevalaṃ cetya-rodhataḥ
12. yat acetya-cit-svarūpaṃ tat ca asaṃbhavanaṃ vinā (asti),
hi kevalaṃ cetya-rodhataḥ svarūpa-unmukhatvaṃ kva?
12. And that consciousness (cit-svarūpa), whose nature is to be free from any objects of perception (acetya), cannot incline towards its own true being (svarūpa) if the possibility of perceivables still exists. Where, indeed, is this inclination merely by blocking out (cetya) objects of perception?
श्रीराम उवाच ।
यस्मिञ्जीवे हि विज्ञाते न विनश्यति संसृतिः ।
व्योमरूपी पशुस्त्वज्ञः स ब्रह्मन्कुत्र कीदृशः ॥ १३ ॥
śrīrāma uvāca ,
yasmiñjīve hi vijñāte na vinaśyati saṃsṛtiḥ ,
vyomarūpī paśustvajñaḥ sa brahmankutra kīdṛśaḥ 13
13. śrīrāma uvāca.
yasmin jīve hi vijñāte na vinaśyati saṃsṛtiḥ.
vyoma-rūpī paśuḥ tu ajñaḥ saḥ brahman kutra kīdṛśaḥ
13. śrīrāma uvāca.
he brahman,
yasmin jīve vijñāte hi saṃsṛtiḥ na vinaśyati,
saḥ vyoma-rūpī ajñaḥ paśuḥ kutra kīdṛśaḥ tu?
13. Śrī Rāma said: 'O Brahmin (brahman), where and of what nature is that ignorant (ajñaḥ) being (paśuḥ) who appears like space (vyoma-rūpī)? For indeed, even when such a living being (jīva) is known, the cycle of transmigration (saṃsāra) does not cease.'
साधुसंगमसच्छास्त्रैः संसारार्णवतारकः ।
दृश्यते परमात्मा यः स ब्रह्मन्वद कीदृशः ॥ १४ ॥
sādhusaṃgamasacchāstraiḥ saṃsārārṇavatārakaḥ ,
dṛśyate paramātmā yaḥ sa brahmanvada kīdṛśaḥ 14
14. sādhu-saṃgama-sat-śāstraiḥ saṃsāra-arṇava-tārakaḥ
dṛśyate paramātmā yaḥ saḥ brahman vada kīdṛśaḥ
14. he brahman,
sādhu-saṃgama-sat-śāstraiḥ saṃsāra-arṇava-tārakaḥ yaḥ paramātmā dṛśyate,
saḥ kīdṛśaḥ,
(etat) vada.
14. O Brahmin (brahman), tell me, what kind is that Supreme Self (paramātman) who is realized through the association with virtuous persons (sādhu-saṃgama) and good scriptures (sat-śāstra), and who enables one to cross the ocean of transmigration (saṃsāra)?
श्रीवसिष्ठ उवाच ।
यदेतच्चेतनं जीवो विशीर्णो जन्मजङ्गले ।
एतमात्मानमिच्छन्ति ये तेऽज्ञाः पण्डिता अपि ॥ १५ ॥
śrīvasiṣṭha uvāca ,
yadetaccetanaṃ jīvo viśīrṇo janmajaṅgale ,
etamātmānamicchanti ye te'jñāḥ paṇḍitā api 15
15. śrī vasiṣṭha uvāca yat etat cetanam jīvaḥ viśīrṇaḥ
janma-jaṅgale etam ātmānam icchanti ye te ajñāḥ paṇḍitāḥ api
15. śrī vasiṣṭha uvāca ye janma-jaṅgale viśīrṇaḥ yat etat
cetanam jīvaḥ etam ātmānam icchanti te paṇḍitāḥ api ajñāḥ
15. Shri Vasiṣṭha said: Those who consider this consciousness, which is the individual soul (jīva) lost and entangled in the jungle of repeated births (saṃsāra), to be the true Self (ātman) - even these so-called learned individuals are ignorant.
जीव एव हि संसारश्चेतना दुःखसंततिः ।
अस्मिञ्ज्ञाते न विज्ञातं किंचिद्भवति कुत्रचित् ॥ १६ ॥
jīva eva hi saṃsāraścetanā duḥkhasaṃtatiḥ ,
asmiñjñāte na vijñātaṃ kiṃcidbhavati kutracit 16
16. jīvaḥ eva hi saṃsāraḥ cetanā duḥkha-saṃtatiḥ
asmin jñāte na vijñātam kiṃcit bhavati kutracit
16. jīvaḥ eva hi saṃsāraḥ cetanā duḥkha-saṃtatiḥ
asmin jñāte na kiṃcit kutracit vijñātam bhavati
16. Indeed, the individual soul (jīva) itself is the cycle of rebirth (saṃsāra), and its (conditioned) consciousness is a continuous series of suffering. When the Supreme Reality is known, nothing else anywhere remains unknown.
ज्ञायते परमात्मा चेद्राम दुःखस्य संततिः ।
क्षयमेति विषावेशशान्ताविव विषूचिका ॥ १७ ॥
jñāyate paramātmā cedrāma duḥkhasya saṃtatiḥ ,
kṣayameti viṣāveśaśāntāviva viṣūcikā 17
17. jñāyate paramātmā cet rāma duḥkhasya saṃtatiḥ
kṣayam eti viṣa-āveśa-śāntau iva viṣūcikā
17. rāma cet paramātmā jñāyate duḥkhasya saṃtatiḥ
viṣa-āveśa-śāntau viṣūcikā iva kṣayam eti
17. O Rāma, if the Supreme Self (paramātman) is truly known, then the continuous series of suffering (duḥkha) completely perishes, just as a cholera epidemic subsides upon the cessation of the poison's influence.
श्रीराम उवाच ।
रूपं कथय मे ब्रह्मन्यथावत्परमात्मनः ।
यस्मिन्दृष्टे मनो मोहान्समग्रान्संतरिष्यति ॥ १८ ॥
śrīrāma uvāca ,
rūpaṃ kathaya me brahmanyathāvatparamātmanaḥ ,
yasmindṛṣṭe mano mohānsamagrānsaṃtariṣyati 18
18. śrī rāma uvāca rūpam kathaya me brahman yathāvat
paramātmanaḥ yasmin dṛṣṭe manaḥ mohān samagrān saṃtariṣyati
18. śrī rāma uvāca brahman me paramātmanaḥ rūpam yathāvat
kathaya yasmin dṛṣṭe manaḥ samagrān mohān saṃtariṣyati
18. Shri Rāma said: O revered Brahman (referring to Vasiṣṭha), please describe to me precisely the true nature (rūpam) of the Supreme Self (paramātman). When that (nature) is perceived, the mind will transcend all its delusions.
श्रीवसिष्ठ उवाच ।
देशाद्देशान्तरं दूरं प्राप्तायाः संविदो वपुः ।
निमिषेणैव यन्मध्ये तद्रूपं परमात्मनः ॥ १९ ॥
śrīvasiṣṭha uvāca ,
deśāddeśāntaraṃ dūraṃ prāptāyāḥ saṃvido vapuḥ ,
nimiṣeṇaiva yanmadhye tadrūpaṃ paramātmanaḥ 19
19. śrīvasiṣṭha uvāca deśāt deśāntaram dūram prāptāyāḥ saṃvidaḥ
vapuḥ nimiṣeṇa eva yat madhye tat rūpam paramātmanaḥ
19. śrīvasiṣṭha uvāca tat paramātmanaḥ rūpam (asti) yat deśāt deśāntaram dūram prāptāyāḥ saṃvidaḥ vapuḥ nimiṣeṇa eva madhye (vartate).
19. Śrī Vasiṣṭha said: That form of the supreme self (paramātman) is what, in an instant, is present in the midst of the body of consciousness (saṃvid) that has traversed a great distance from one region to another.
अत्यन्ताभाव एवास्ति संसारस्य यथास्थितेः ।
यस्मिन्बोधमहाम्भोधौ तद्रूपं परमात्मनः ॥ २० ॥
atyantābhāva evāsti saṃsārasya yathāsthiteḥ ,
yasminbodhamahāmbhodhau tadrūpaṃ paramātmanaḥ 20
20. atyantābhāvaḥ eva asti saṃsārasya yathāsthiteḥ
yasmin bodhamahāmbhodhau tat rūpam paramātmanaḥ
20. tat paramātmanaḥ rūpam (asti) yasmin bodhamahāmbhodhau yathāsthiteḥ saṃsārasya atyantābhāvaḥ eva asti.
20. That is the form of the supreme self (paramātman) in which great ocean of pure knowledge (bodha) there is the absolute non-existence of the world (saṃsāra) as it appears to exist.
द्रष्टृदृश्यक्रमो यत्र स्थितोऽप्यस्तमयं गतः ।
यदनाकाशमाकाशं तद्रूपं परमात्मनः ॥ २१ ॥
draṣṭṛdṛśyakramo yatra sthito'pyastamayaṃ gataḥ ,
yadanākāśamākāśaṃ tadrūpaṃ paramātmanaḥ 21
21. draṣṭṛdṛśyakramaḥ yatra sthitaḥ api astamayam
gataḥ yat anākāśam ākāśam tat rūpam paramātmanaḥ
21. tat paramātmanaḥ rūpam (asti) yatra draṣṭṛdṛśyakramaḥ sthitaḥ api astamayam gataḥ,
yat anākāśam ākāśam (ca asti).
21. That is the form of the supreme self (paramātman) where the distinction between the seer and the seen, though seemingly present, has dissolved, and where that which is not space (anākāśa) is yet (all-pervading) space (ākāśa).
अशून्यमिव यच्छून्यं यस्मिन्शून्यं जगत्स्थितम् ।
सर्गौघे सति यच्छून्यं तद्रूपं परमात्मनः ॥ २२ ॥
aśūnyamiva yacchūnyaṃ yasminśūnyaṃ jagatsthitam ,
sargaughe sati yacchūnyaṃ tadrūpaṃ paramātmanaḥ 22
22. aśūnyam iva yat śūnyam yasmin śūnyam jagat sthitam
sargaughe sati yat śūnyam tat rūpam paramātmanaḥ
22. tat paramātmanaḥ rūpam (asti) yat aśūnyam iva śūnyam (asti),
yasmin śūnyam jagat sthitam (asti),
(ca) yat sargaughe sati śūnyam (asti).
22. That is the form of the supreme self (paramātman) which is a void (śūnya), yet appears as if it were not void; in which the illusory world (jagat) exists as a void; and which remains a void (śūnya) even amidst the flood of creation.
यन्महाचिन्मयमपि बृहत्पाषाणवत्स्थितम् ।
जडं वा जडमेवान्तस्तद्रूपं परमात्मनः ॥ २३ ॥
yanmahācinmayamapi bṛhatpāṣāṇavatsthitam ,
jaḍaṃ vā jaḍamevāntastadrūpaṃ paramātmanaḥ 23
23. yat mahācinmayam api bṛhat pāṣāṇavat sthitam
jaḍam vā jaḍam eva antaḥ tat rūpam paramātmanaḥ
23. yat mahācinmayam api bṛhat pāṣāṇavat sthitam vā
antaḥ jaḍam eva jaḍam tat paramātmanaḥ rūpam
23. Even though it is composed of supreme consciousness, it remains like a massive stone. Or rather, it is profoundly inert within – that is the nature (rūpam) of the Supreme Self (paramātman).
सबाह्याभ्यन्तरं येन सर्वं संप्राप्य संगमम् ।
स्वरूपसत्तामाप्नोति तद्रूपं परमात्मनः ॥ २४ ॥
sabāhyābhyantaraṃ yena sarvaṃ saṃprāpya saṃgamam ,
svarūpasattāmāpnoti tadrūpaṃ paramātmanaḥ 24
24. sabāhyābhyantaram yena sarvam samprāpya saṅgamam
svarūpasattām āpnoti tat rūpam paramātmanaḥ
24. yena sabāhyābhyantaram sarvam saṅgamam samprāpya
svarūpasattām āpnoti tat paramātmanaḥ rūpam
24. That by which everything, both externally and internally, having achieved complete union, attains its true intrinsic existence – that is the nature (rūpam) of the Supreme Self (paramātman).
प्रकाशस्य यथालोकः शून्यत्वं नभसो यथा ।
तथेदं संस्थितं यत्र तद्रूपं परमात्मनः ॥ २५ ॥
prakāśasya yathālokaḥ śūnyatvaṃ nabhaso yathā ,
tathedaṃ saṃsthitaṃ yatra tadrūpaṃ paramātmanaḥ 25
25. prakāśasya yathā ālokaḥ śūnyatvam nabhasaḥ yathā
tathā idam saṃsthitam yatra tat rūpam paramātmanaḥ
25. yathā prakāśasya ālokaḥ,
yathā nabhasaḥ śūnyatvam,
tathā yatra idam saṃsthitam,
tat paramātmanaḥ rūpam
25. Just as light (ālokaḥ) belongs to illumination and emptiness (śūnyatvam) belongs to space, similarly, that in which this (universe) is established – that is the nature (rūpam) of the Supreme Self (paramātman).
श्रीराम उवाच ।
सद्रूपं परमात्मेति कथं नाम हि बुध्यते ।
इयतोऽस्य जगन्नाम्नो दृश्यस्यासंभवः कथम् ॥ २६ ॥
śrīrāma uvāca ,
sadrūpaṃ paramātmeti kathaṃ nāma hi budhyate ,
iyato'sya jagannāmno dṛśyasyāsaṃbhavaḥ katham 26
26. śrīrāma uvāca sadrūpam paramātmā iti katham nāma hi
budhyate iyataḥ asya jagannāmnaḥ dṛśyasya asaṃbhavaḥ katham
26. śrīrāma uvāca sadrūpam paramātmā iti katham nāma hi
budhyate? iyataḥ asya dṛśyasya jagannāmnaḥ asaṃbhavaḥ katham?
26. Śrī Rāma said: How indeed is that, whose nature (rūpam) is pure existence, understood as the Supreme Self (paramātman)? And how is the non-existence (asaṃbhavaḥ) of this vast, visible world, known as 'jagat', possible?
श्रीवसिष्ठ उवाच ।
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।
अत्यन्ताभावसंबोधे यदि रूढिरलं भवेत् ॥ २७ ॥
śrīvasiṣṭha uvāca ,
bhramasya jāgatasyāsya jātasyākāśavarṇavat ,
atyantābhāvasaṃbodhe yadi rūḍhiralaṃ bhavet 27
27. śrīvasiṣṭha uvāca bhramasya jāgatasya asya jātasya
ākāśavarṇavat atyantābhāvasambodhe yadi rūḍhiḥ alam bhavet
27. śrīvasiṣṭha uvāca yadi ākāśavarṇavat jātasya asya
jāgatasya bhramasya atyantābhāvasambodhe rūḍhiḥ alam bhavet
27. Śrī Vasiṣṭha said: If a firm conviction in the absolute non-existence of this worldly delusion, which arises like the illusory color of the sky, becomes sufficiently established (in one's understanding)...
तज्ज्ञातं ब्रह्मणो रूपं भवेन्नान्येन कर्मणा ।
दृश्यात्यन्ताभावतस्तु ऋते नान्या शुभा गतिः ॥ २८ ॥
tajjñātaṃ brahmaṇo rūpaṃ bhavennānyena karmaṇā ,
dṛśyātyantābhāvatastu ṛte nānyā śubhā gatiḥ 28
28. tat jñātam brahmaṇaḥ rūpam bhavet na anyena karmaṇā
dṛśyātyantābhāvataḥ tu ṛte na anyā śubhā gatiḥ
28. brahmaṇaḥ tat jñātam rūpam anyena karmaṇā na bhavet
tu dṛśyātyantābhāvataḥ ṛte anyā śubhā gatiḥ na
28. That known form of (brahman) is realized not by any other action (karma). Indeed, without the absolute non-existence of the perceivable world, there is no other auspicious path.
अत्यन्ताभावसंपत्तौ दृश्यस्यास्य यथा स्थितेः ।
शिष्यते परमार्थोऽसौ बुध्यते जायते ततः ॥ २९ ॥
atyantābhāvasaṃpattau dṛśyasyāsya yathā sthiteḥ ,
śiṣyate paramārtho'sau budhyate jāyate tataḥ 29
29. atyantābhāvasampattau dṛśyasya asya yathā sthiteḥ
śiṣyate paramārthaḥ asau budhyate jāyate tataḥ
29. yathā asya dṛśyasya atyantābhāvasampattau sthiteḥ śiṣyate,
tataḥ asau paramārthaḥ budhyate,
jāyate
29. When this perceivable world attains absolute non-existence, then that ultimate reality (paramārtha) remains just as it is established. It is understood and arises thereafter.
न विदः प्रतिबिम्बोऽस्ति दृश्याभावादृते क्वचित् ।
क्वचिन्नाप्रतिबिम्बेन किलादर्शोऽवतिष्ठते ॥ ३० ॥
na vidaḥ pratibimbo'sti dṛśyābhāvādṛte kvacit ,
kvacinnāpratibimbena kilādarśo'vatiṣṭhate 30
30. na vidaḥ pratibimbaḥ asti dṛśyābhāvāt ṛte kvacit
kvacit na apratibimbene kila ādarśaḥ avatiṣṭhate
30. kvacit dṛśyābhāvāt ṛte vidaḥ pratibimbaḥ na asti
kila kvacit apratibimbene ādarśaḥ na avatiṣṭhate
30. The reflection of consciousness (vid) does not exist anywhere without the non-existence of the perceivable (world). Indeed, a mirror does not exist anywhere without a reflection.
जगन्नाम्नोऽस्य दृश्यस्य स्वसत्तासंभवं विना ।
बुध्यते परमं तत्त्वं न कदाचन केनचित् ॥ ३१ ॥
jagannāmno'sya dṛśyasya svasattāsaṃbhavaṃ vinā ,
budhyate paramaṃ tattvaṃ na kadācana kenacit 31
31. jagatnāmnaḥ asya dṛśyasya sva-sattā-saṃbhavaṃ
vinā budhyate paramaṃ tattvaṃ na kadācana kenacit
31. kenacit asya jagatnāmnaḥ dṛśyasya sva-sattā-saṃbhavaṃ
vinā paramaṃ tattvaṃ na kadācana budhyate
31. Without the possibility of self-existence for this visible phenomenon known as the world, the supreme reality is never understood by anyone.
श्रीराम उवाच ।
इयतो दृश्यजातस्य ब्रह्माण्डस्य जगत्स्थितेः ।
मुने कथमसत्तास्ति क्व मेरुः सर्षपोदरे ॥ ३२ ॥
śrīrāma uvāca ,
iyato dṛśyajātasya brahmāṇḍasya jagatsthiteḥ ,
mune kathamasattāsti kva meruḥ sarṣapodare 32
32. śrīrāma uvāca iyataḥ dṛśyajātasya brahmāṇḍasya
jagatsthiteḥ mune katham asattā asti kva meruḥ sarṣapodare
32. śrīrāma uvāca mune,
iyataḥ dṛśyajātasya brahmāṇḍasya jagatsthiteḥ katham asattā asti? sarṣapodare meruḥ kva?
32. Śrī Rāma said: O Sage, for this vast visible world, this universe, this world-existence, how can there be non-existence? Where is Mount Meru in the belly of a mustard seed?
श्रीवसिष्ठ उवाच ।
दिनानि कतिचिद्राम यदि तिष्ठस्यखिन्नधीः ।
साधुसंगमसच्छास्त्रपरमस्तदहं क्षणात् ॥ ३३ ॥
śrīvasiṣṭha uvāca ,
dināni katicidrāma yadi tiṣṭhasyakhinnadhīḥ ,
sādhusaṃgamasacchāstraparamastadahaṃ kṣaṇāt 33
33. śrīvasiṣṭha uvāca dināni katicit rāma yadi tiṣṭhasi
akhinnadhīḥ sādhu-saṅgama-sacchāstra-paramaḥ tat aham kṣaṇāt
33. śrīvasiṣṭha uvāca rāma,
yadi katicit dināni akhinnadhīḥ tiṣṭhasi,
tat sādhu-saṅgama-sacchāstra-paramaḥ aham kṣaṇāt
33. Śrī Vasiṣṭha said: O Rāma, if you remain for a few days with an unperturbed mind, then I, who am supremely devoted to the company of virtuous individuals and true scriptures, will in a moment...
प्रमार्जयामि ते दृश्यं बोधे मृगजलं यथा ।
दृश्याभावे द्रष्टृता च शाम्येद्बोधोऽवशिष्यते ॥ ३४ ॥
pramārjayāmi te dṛśyaṃ bodhe mṛgajalaṃ yathā ,
dṛśyābhāve draṣṭṛtā ca śāmyedbodho'vaśiṣyate 34
34. pramārjayāmi te dṛśyaṃ bodhe mṛgajalaṃ yathā
dṛśyābhāve draṣṭṛtā ca śāmyet bodhaḥ avaśiṣyate
34. yathā bodhe mṛgajalaṃ (pramārjayāmi),
(tathā) aham te dṛśyaṃ pramārjayāmi dṛśyābhāve ca draṣṭṛtā śāmyet,
bodhaḥ (eva) avaśiṣyate
34. I will remove your perception of the visible world, just as a mirage is dispelled by understanding. When the visible world is absent, the state of being a perceiver also ceases, and only pure consciousness (bodha) remains.
द्रष्टृत्वं सति दृश्येऽस्मिन्दृश्यत्वं सत्यथेक्षके ।
एकत्वं सति हि द्वित्वे द्वित्वं चैकत्वयोजने ॥ ३५ ॥
draṣṭṛtvaṃ sati dṛśye'smindṛśyatvaṃ satyathekṣake ,
ekatvaṃ sati hi dvitve dvitvaṃ caikatvayojane 35
35. draṣṭṛtvam sati dṛśye asmin dṛśyatvam sati atha
īkṣake ekatvam sati hi dvitve dvitvam ca ekatvayojane
35. dṛśye asmin sati draṣṭṛtvam (asti),
atha īkṣake sati dṛśyatvam (asti).
hi dvitve sati ekatvam (asti),
ca ekatvayojane (sati) dvitvam (asti).
35. The state of being a perceiver exists only when there is something to be perceived, and similarly, the state of being perceived exists only when there is a perceiver. Likewise, unity (ekatva) exists when there is duality, and duality exists when unity is imposed.
एकाभावे द्वयोरेव सिद्धिर्भवति नात्र हि ।
द्वित्वैक्यद्रष्टृदृश्यत्वक्षये सदवशिष्यते ॥ ३६ ॥
ekābhāve dvayoreva siddhirbhavati nātra hi ,
dvitvaikyadraṣṭṛdṛśyatvakṣaye sadavaśiṣyate 36
36. eka-abhāve dvayoḥ eva siddhiḥ bhavati na atra hi
dvitvaikya-draṣṭṛdṛśyatva-kṣaye sat avaśiṣyate
36. eka-abhāve atra hi dvayoḥ siddhiḥ eva na bhavati.
dvitvaikya-draṣṭṛdṛśyatva-kṣaye (sati) sat eva avaśiṣyate.
36. Indeed, in the absence of one, the realization of both (duality and unity, or seer and seen) does not occur here. When duality (dvitva), unity (aikya), the state of being a perceiver (draṣṭṛtva), and the state of being perceived (dṛśyatva) are all destroyed, only the Existent (sat) remains.
अहंतादिजगदृश्यं सर्वं ते मार्जयाम्यहम् ।
अत्यन्ताभावसंवित्त्या मनोमुकुरतो मलम् ॥ ३७ ॥
ahaṃtādijagadṛśyaṃ sarvaṃ te mārjayāmyaham ,
atyantābhāvasaṃvittyā manomukurato malam 37
37. ahaṃtā-ādi-jagat-dṛśyam sarvam te mārjayāmi aham
atyanta-abhāva-saṃvittyā manaḥ-mukura-taḥ malam
37. aham te ahaṃtā-ādi-jagat-dṛśyam sarvam (ca) manaḥ-mukura-taḥ malam atyanta-abhāva-saṃvittyā mārjayāmi.
37. I, for your benefit, completely wipe away this entire visible world (jagat) that begins with egoity (ahaṅkāra), just as I wipe away the impurity from the mirror of the mind through the realization of absolute non-existence.
नासतो विद्यते भावो नाभावो विद्यते सतः ।
यत्तु नास्ति स्वभावेन कः क्लेशस्तस्य मार्जने ॥ ३८ ॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ ,
yattu nāsti svabhāvena kaḥ kleśastasya mārjane 38
38. na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate sataḥ
yat tu na asti svabhāvena kaḥ kleśaḥ tasya mārjane
38. asataḥ bhāvaḥ na vidyate; sataḥ abhāvaḥ na vidyate.
yat tu svabhāvena na asti,
tasya mārjane kaḥ kleśaḥ (asti)?
38. The non-existent (asat) has no true being (bhāva), and the existent (sat) has no non-being (abhāva). As for that which does not exist by its intrinsic nature (svabhāva), what difficulty is there in wiping it away?
जगदादावनुत्पन्नं यच्चेदं दृश्यते ततम् ।
तत्स्वात्मन्येव विमले ब्रह्मचित्त्वात्स्वबृंहितम् ॥ ३९ ॥
jagadādāvanutpannaṃ yaccedaṃ dṛśyate tatam ,
tatsvātmanyeva vimale brahmacittvātsvabṛṃhitam 39
39. jagat ādau anutpannam yat ca idam dṛśyate tatam tat
sva-ātmani eva vimale brahma-cittvāt sva-bṛṃhitam
39. yat jagat ādau anutpannam ca idam tatam dṛśyate tat
vimale sva-ātmani eva brahma-cittvāt sva-bṛṃhitam
39. The world (jagat), which was not born in the beginning, and which is seen here as extended, is, in reality, self-expanded within the pure Self (ātman) alone, by virtue of its very nature as Brahman-consciousness (brahman-cittva).
जगन्नाम्ना न चोत्पन्नं न चास्ति न च दृश्यते ।
हेम्नीव कटकादित्वं किमेतन्मार्जने श्रमः ॥ ४० ॥
jagannāmnā na cotpannaṃ na cāsti na ca dṛśyate ,
hemnīva kaṭakāditvaṃ kimetanmārjane śramaḥ 40
40. jagat-nāmnā na ca utpannam na ca asti na ca dṛśyate
hemni iva kaṭaka-āditvam kim etat mārjane śramaḥ
40. jagat-nāmnā na ca utpannam na ca asti na ca dṛśyate hemni kaṭaka-āditvam iva (asti).
etat mārjane śramaḥ kim?
40. This 'world' (jagat) is not truly born, does not truly exist, and is not truly seen by its own name, just as 'being a bracelet' and so on, does not truly exist apart from the gold itself. Why, then, exert effort in polishing (or refining) this (illusory appearance)?
तथैतद्विस्तरेणाहं वक्ष्यामि बहुयुक्तिभिः ।
अबाधितं यथा तत्त्वं स्वयमेवानुभूयते ॥ ४१ ॥
tathaitadvistareṇāhaṃ vakṣyāmi bahuyuktibhiḥ ,
abādhitaṃ yathā tattvaṃ svayamevānubhūyate 41
41. tathā etat vistareṇa aham vakṣyāmi bahu-yukti-bhiḥ
abādhitam yathā tattvam svayam eva anubhūyate
41. tathā aham etat vistareṇa bahu-yukti-bhiḥ vakṣyāmi
yathā abādhitam tattvam svayam eva anubhūyate
41. Therefore, I will explain this in detail with many logical arguments, so that the uncontradicted truth (tattva) may be directly experienced by you yourself.
आदावेव हि नोत्पन्नं यत्तस्येहास्तिता कुतः ।
कुतो मरौ जलसरिद्द्वितीयेन्दौ कुतो ग्रहः ॥ ४२ ॥
ādāveva hi notpannaṃ yattasyehāstitā kutaḥ ,
kuto marau jalasariddvitīyendau kuto grahaḥ 42
42. ādau eva hi na utpannam yat tasya iha astitā kutaḥ
kutaḥ marau jala-sarit dvitiya-indau kutaḥ grahaḥ
42. hi ādau eva yat na utpannam tasya
iha astitā kutaḥ (syāt)? marau
jala-sarit kutaḥ (syāt)?
dvitiya-indau grahaḥ kutaḥ (syāt)?
42. Indeed, that which was not born in the very beginning, how can its existence (astitā) be here? From where can a river of water exist in a desert, or an eclipse befall a second, illusory moon?
यथा वन्ध्यासुतो नास्ति यथा नास्ति मरौ जलम् ।
यथा नास्ति नभोयक्षस्तथा नास्ति जगद्भ्रमः ॥ ४३ ॥
yathā vandhyāsuto nāsti yathā nāsti marau jalam ,
yathā nāsti nabhoyakṣastathā nāsti jagadbhramaḥ 43
43. yathā vandhyāsutaḥ na asti yathā na asti marau jalam
yathā na asti nabhoyakṣaḥ tathā na asti jagadbhramaḥ
43. yathā vandhyāsutaḥ na asti,
yathā marau jalam na asti,
yathā nabhoyakṣaḥ na asti,
tathā jagadbhramaḥ na asti.
43. Just as a barren woman's son does not exist, just as water in a desert does not exist, and just as a sky-yakṣa does not exist, so too, the illusion (bhrama) of the world (jagat) does not exist.
यदिदं दृश्यते राम तद्वह्मैव निरामयम् ।
एतत्पुरस्ताद्वक्ष्यामि युक्तितो न गिरैव च ॥ ४४ ॥
yadidaṃ dṛśyate rāma tadvahmaiva nirāmayam ,
etatpurastādvakṣyāmi yuktito na giraiva ca 44
44. yat idam dṛśyate rāma tat brahma eva nirāmayam
etat purastāt vakṣyāmi yuktitataḥ na girā eva ca
44. rāma,
yat idam dṛśyate tat nirāmayam brahma eva.
etat purastāt yuktitataḥ vakṣyāmi,
na ca girā eva.
44. O Rama, whatever is seen, that is indeed the faultless Brahman (brahman). I will explain this further, using logical reasoning (yukti), and not merely through words.
यन्नाम युक्तिभिरिह प्रवदन्ति तज्ज्ञास्तत्रावहेलनमयुक्तमुदारबुद्धे ।
यो यक्तियुक्तमवमत्य विमूढबुद्धिः कष्टाग्रहो भवति तं विदुरज्ञमेव ॥ ४५ ॥
yannāma yuktibhiriha pravadanti tajjñāstatrāvahelanamayuktamudārabuddhe ,
yo yaktiyuktamavamatya vimūḍhabuddhiḥ kaṣṭāgraho bhavati taṃ vidurajñameva 45
45. yat nāma yuktiḥbhiḥ iha pravadanti tatjñāḥ
tatra avahelanam ayuktam udārabuddhe
yaḥ yuktiyuktam avamatya vimūḍhabuddhiḥ
kaṣṭāgrahaḥ bhavati tam viduḥ ajñam eva
45. udārabuddhe,
iha yat nāma yuktiḥbhiḥ tatjñāḥ pravadanti,
tatra avahelanam ayuktam.
yaḥ vimūḍhabuddhiḥ (san) yuktiyuktam avamatya kaṣṭāgrahaḥ bhavati,
tam eva ajñam viduḥ.
45. O noble-minded one (udārabuddhe), it is improper to disregard that which experts here declare with logical reasoning (yukti). Whoever, with a deluded intellect (vimūḍhabuddhi), despises what is well-reasoned (yukti), and stubbornly clings to error, him they indeed know as ignorant.

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 (current chapter) Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216