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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-84

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श्रीवसिष्ठ उवाच ।
एतत्ते कथितं सर्वं मयाख्यानमनिन्दितम् ।
कर्कट्या हिमराक्षस्या यथावदनुपूर्वशः ॥ १ ॥
śrīvasiṣṭha uvāca ,
etatte kathitaṃ sarvaṃ mayākhyānamaninditam ,
karkaṭyā himarākṣasyā yathāvadanupūrvaśaḥ 1
1. śrī vasiṣṭhaḥ uvāca | etat te kathitam sarvam mayā ākhyānam
aninditam | karkaṭyā himarākṣasyā yathāvat anupūrvaśaḥ ||
1. śrī vasiṣṭhaḥ uvāca etat sarvam aninditam ākhyānam te
mayā karkaṭyā himarākṣasyā yathāvat anupūrvaśaḥ kathitam
1. Śrī Vasiṣṭha said: 'All this blameless narrative concerning Karkaṭī, the ice demoness, has been told by me to you, precisely and in due order.'
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श्रीराम उवाच ।
हिमवद्गह्वरे प्रोत्था सा कथं कृष्णराक्षसी ।
बभूव कर्कटी नाम्ना यथावद्वद मे प्रभो ॥ २ ॥
śrīrāma uvāca ,
himavadgahvare protthā sā kathaṃ kṛṣṇarākṣasī ,
babhūva karkaṭī nāmnā yathāvadvada me prabho 2
2. śrīrāma uvāca himavat-gahvare protthā sā katham
kṛṣṇa-rākṣasī babhūva karkaṭī nāmnā yathāvat vada me prabho
2. prabho me yathāvat vada sā himavat-gahvare protthā
katham kṛṣṇa-rākṣasī nāmnā karkaṭī babhūva śrīrāma uvāca
2. Śrī Rāma said: O Lord, how did she, who arose from the Himalayan cave, become a dark-skinned demoness named Karkaṭī? Please tell me the full account.
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श्रीवसिष्ठ उवाच ।
कुलानि सन्त्यनेकानि राक्षसानां स्वभावतः ।
तानि शुक्लानि कृष्णानि हरितान्युज्ज्वलानि च ॥ ३ ॥
śrīvasiṣṭha uvāca ,
kulāni santyanekāni rākṣasānāṃ svabhāvataḥ ,
tāni śuklāni kṛṣṇāni haritānyujjvalāni ca 3
3. śrīvasiṣṭha uvāca kulāni santi anekāni rākṣasānām
svabhāvataḥ tāni śuklāni kṛṣṇāni haritāni ujjvalāni ca
3. śrīvasiṣṭha uvāca svabhāvataḥ rākṣasānām anekāni kulāni
santi tāni ca śuklāni kṛṣṇāni haritāni ujjvalāni
3. Śrī Vasiṣṭha said: There are, by their very nature (svabhāva), many types of rākṣasa (demon) families. These include white, black, green, and shining ones.
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कर्कटप्राणिसादृश्यात्कर्कटो नाम राक्षसः ।
बभूव तज्जा सा कृष्णा कर्कटी कर्कटाकृतिः ॥ ४ ॥
karkaṭaprāṇisādṛśyātkarkaṭo nāma rākṣasaḥ ,
babhūva tajjā sā kṛṣṇā karkaṭī karkaṭākṛtiḥ 4
4. karkaṭa-prāṇi-sādṛśyāt karkaṭaḥ nāma rākṣasaḥ
babhūva tat-jā sā kṛṣṇā karkaṭī karkaṭa-ākṛtiḥ
4. karkaṭa-prāṇi-sādṛśyāt karkaṭaḥ nāma rākṣasaḥ
babhūva sā tat-jā kṛṣṇā karkaṭī karkaṭa-ākṛtiḥ
4. Due to her resemblance to a crab-like creature, a rākṣasa (demon) named Karkaṭa arose. She, Karkaṭī, who was dark-skinned and born from him, had the form of a crab.
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कर्कटीप्रश्नसंस्मृत्या मयैषा कथिता तव ।
अध्यात्मोक्तिप्रसङ्गेन विश्वरूपनिरूपणे ॥ ५ ॥
karkaṭīpraśnasaṃsmṛtyā mayaiṣā kathitā tava ,
adhyātmoktiprasaṅgena viśvarūpanirūpaṇe 5
5. karkaṭī-praśna-saṃsmṛtyā mayā eṣā kathitā tava
adhyātma-ukti-prasaṅgena viśvarūpa-nirūpaṇe
5. karkaṭī-praśna-saṃsmṛtyā mayā eṣā
adhyātma-ukti-prasaṅgena viśvarūpa-nirūpaṇe tava kathitā
5. By recalling the question about Karkaṭī, this (story) has been told by me to you within the context of a spiritual (adhyātma) discourse, specifically during the description of the universal form (viśvarūpa).
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संपन्नमेव मे कस्मादसंपन्नमिव स्फुटम् ।
इदं जगदनाद्यन्तात्पदात्परमकारणात् ॥ ६ ॥
saṃpannameva me kasmādasaṃpannamiva sphuṭam ,
idaṃ jagadanādyantātpadātparamakāraṇāt 6
6. sampannam eva me kasmāt asampannam iva sphuṭam
| idam jagat anādyantāt padāt paramakāraṇāt
6. idam jagat anādyantāt paramakāraṇāt padāt
sampannam eva me kasmāt asampannam iva sphuṭam
6. Why does this world (jagat), which is clearly complete, appear to me as if incomplete, despite originating from the supreme cause, which is the beginningless and endless state (pada)?
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प्लाविन्यो वीचयो वारिण्यन्यानन्याः स्थिता यथा ।
वर्तमाना अपि परे सृष्टयः संस्थितास्तथा ॥ ७ ॥
plāvinyo vīcayo vāriṇyanyānanyāḥ sthitā yathā ,
vartamānā api pare sṛṣṭayaḥ saṃsthitāstathā 7
7. plāvinyaḥ vīcayaḥ vāriṇi anyānyāḥ sthitāḥ yathā
| vartamānāḥ api pare sṛṣṭayaḥ saṃsthitāḥ tathā
7. yathā vāriṇi plāvinyaḥ anyānyāḥ vīcayaḥ sthitāḥ
tathā pare api vartamānāḥ sṛṣṭayaḥ saṃsthitāḥ
7. Just as surging waves exist in water, one after another, so too do the present creations (sṛṣṭi) exist firmly in the Supreme (brahman).
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अज्वलन्नेव काष्ठेषु वह्निरर्थक्रियां यथा ।
करोति मर्कटादीनां शीतापहरणादिकम् ॥ ८ ॥
ajvalanneva kāṣṭheṣu vahnirarthakriyāṃ yathā ,
karoti markaṭādīnāṃ śītāpaharaṇādikam 8
8. ajvalan eva kāṣṭeṣu vahniḥ arthakriyām yathā
| karoti markaṭādīnām śītāpaharaṇādikam
8. yathā vahniḥ kāṣṭeṣu ajvalan eva markaṭādīnām
śītāpaharaṇādikam arthakriyām karoti
8. Just as fire (vahni), even when unlit in logs, performs useful actions such as dispelling cold for monkeys and other creatures.
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समं सौम्यत्वमजहदेव नित्योदयस्थिति ।
तथा ब्रह्म करोतीदं नाना कर्तेव सज्जगत् ॥ ९ ॥
samaṃ saumyatvamajahadeva nityodayasthiti ,
tathā brahma karotīdaṃ nānā karteva sajjagat 9
9. samam saumyatvam ajahat eva nityodayasthiti |
tathā brahma karoti idam nānā kartā iva sat jagat
9. tathā brahma samam saumyatvam nityodayasthiti
ajahat eva nānā sat idam jagat kartā iva karoti
9. Similarly, Brahman (brahman), while simultaneously (samam) indeed not abandoning its mildness and constant state of arising and abiding, creates this existing, diverse world (jagat), as if it were an agent.
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अप्यनागत एवायमेवं सर्ग उपागतः ।
भोः शालभञ्जिकासंविद्दारुण्येव मुधोदिता ॥ १० ॥
apyanāgata evāyamevaṃ sarga upāgataḥ ,
bhoḥ śālabhañjikāsaṃviddāruṇyeva mudhoditā 10
10. api anāgataḥ eva ayam evam sargaḥ upāgataḥ
bhoḥ śālabhañjikāsaṃvit dāruṇī eva mudhā uditā
10. api ayam anāgataḥ eva evam sargaḥ upāgataḥ
bhoḥ śālabhañjikāsaṃvit dāruṇī eva mudhā uditā
10. Even this creation (sarga), though unmanifest, has thus come into being. Oh, this awareness (saṃvid), akin to that of an inert wooden doll, is declared in vain as if it were harsh!
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बीजे यथाऽनन्यदपि फलाद्यन्यदिवोदितम् ।
चितौ तथाऽनन्यदपि चेत्यमन्यदिवोदितम् ॥ ११ ॥
bīje yathā'nanyadapi phalādyanyadivoditam ,
citau tathā'nanyadapi cetyamanyadivoditam 11
11. bīje yathā ananyat api phalāt anyat iva uditam
citau tathā ananyat api cetyam anyat iva uditam
11. yathā bīje ananyat api phalāt anyat iva uditam,
tathā citau ananyat api cetyam anyat iva uditam
11. Just as in a seed, though not distinct, the fruit (phala) appears as if separate; similarly, in pure consciousness (cit), though not distinct, the object of consciousness (cetya) appears as if separate.
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अच्छेदादेकसत्ताया न भेदः फलबीजयोः ।
चिच्चेत्ययोश्च वार्यूर्म्योरिव वस्तुनि कश्चन ॥ १२ ॥
acchedādekasattāyā na bhedaḥ phalabījayoḥ ,
ciccetyayośca vāryūrmyoriva vastuni kaścana 12
12. acchedāt ekasattāyāḥ na bhedaḥ phala-bījayoḥ
cit-cetyayoḥ ca vāri-ūrmyoḥ iva vastuni kaścana
12. acchedāt ekasattāyāḥ phala-bījayoḥ na bhedaḥ,
ca cit-cetyayoḥ vāri-ūrmyoḥ iva vastuni kaścana na (bhedaḥ)
12. Due to the non-severability of their singular existence, there is no difference between the fruit and the seed. Similarly, there is no difference between pure consciousness (cit) and its objects (cetya), just as there is none between water and its waves, in reality (vastuni).
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अविचारात्कुतो भेदो नैतयोरुपपद्यते ।
यतःकुतश्चिदुदितः स विचारेण नश्यति ॥ १३ ॥
avicārātkuto bhedo naitayorupapadyate ,
yataḥkutaściduditaḥ sa vicāreṇa naśyati 13
13. avicārāt kutaḥ bhedaḥ na etayoḥ upapadyate
yataḥ kutaścit uditaḥ sa vicāreṇa naśyati
13. avicārāt kutaḥ bhedaḥ etayoḥ na upapadyate,
yataḥ kutaścit uditaḥ sa vicāreṇa naśyati
13. From the absence of inquiry, how can difference (bheda) arise? It is not possible for these two (pure consciousness (cit) and its objects (cetya)). Any difference that has somehow arisen is destroyed by proper inquiry (vicāra).
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भ्रान्तिरेषा यथाऽऽयाता तथा यातु रघूद्वह ।
ज्ञास्यसे तत्प्रबुद्धस्त्वमेनां केवलमुत्सृज ॥ १४ ॥
bhrāntireṣā yathā''yātā tathā yātu raghūdvaha ,
jñāsyase tatprabuddhastvamenāṃ kevalamutsṛja 14
14. bhrāntiḥ eṣā yathā āyātā tathā yātu raghūdvaha
jñāsyase tat prabuddhaḥ tvam enām kevalam utsṛja
14. raghūdvaha eṣā bhrāntiḥ yathā āyātā tathā yātu
tvam tat prabuddhaḥ enām kevalam utsṛja jñāsyase
14. O descendant of Raghu, this illusion (bhrānti) should depart just as it arrived. When you awaken to that truth, you will understand it; simply relinquish this (illusion).
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भ्रान्तिग्रन्थौ वित्रुटिते मदुक्तिश्रवणात्ततः ।
ज्ञानशब्दार्थभेदानां वस्तु ज्ञास्यस्यलं स्वयम् ॥ १५ ॥
bhrāntigranthau vitruṭite maduktiśravaṇāttataḥ ,
jñānaśabdārthabhedānāṃ vastu jñāsyasyalaṃ svayam 15
15. bhrānti granthau vitruṭite mat ukti śravaṇāt tataḥ
jñāna śabda artha bhedānām vastu jñāsyasi alam svayam
15. tataḥ bhrāntigranthau vitruṭite mat ukti śravaṇāt
jñāna śabda artha bhedānām vastu svayam alam jñāsyasi
15. Once the knot of illusion (bhrānti) is untied, then, by listening to my words, you will yourself fully comprehend the true nature of the distinctions between knowledge, words, and their meanings.
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चित्तादियमनर्थश्रीस्तच्च सा चेतरा च ते ।
मदुक्तिश्रवणादेव शान्तिमेष्यत्यसंशयम् ॥ १६ ॥
cittādiyamanarthaśrīstacca sā cetarā ca te ,
maduktiśravaṇādeva śāntimeṣyatyasaṃśayam 16
16. cittāt iyam anarthaśrīḥ tat ca sā ca itarā ca te
mat ukti śravaṇāt eva śāntim eṣyati asaṃśayam
16. iyam anarthaśrīḥ cittāt tat ca sā ca itarā ca te
mat ukti śravaṇāt eva asaṃśayam śāntim eṣyati
16. This chain of misfortunes (anarthśrī) originates from the mind (citta). That mind, along with its associated woes and any other distress affecting you, will undoubtedly achieve peace (śānti) simply by listening to my words.
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ब्रह्मणः सर्वमुत्पन्नं सर्वं ब्रह्मैवमेति च ।
मद्गीर्भिः संप्रबुद्धः सन् ज्ञास्यस्यलमनिन्दितम् ॥ १७ ॥
brahmaṇaḥ sarvamutpannaṃ sarvaṃ brahmaivameti ca ,
madgīrbhiḥ saṃprabuddhaḥ san jñāsyasyalamaninditam 17
17. brahmaṇaḥ sarvam utpannam sarvam brahma evam eti ca
mat gīrbhiḥ samprabuddhaḥ san jñāsyasi alam aninditam
17. sarvam brahmaṇaḥ utpannam sarvam ca evam brahma eti
mat gīrbhiḥ samprabuddhaḥ san alam aninditam jñāsyasi
17. Everything originates from Brahman (brahman), and everything ultimately returns to Brahman. Having been fully awakened by my words, you will fully comprehend this blameless (anindita) truth.
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श्रीराम उवाच ।
तस्मादियमिति ब्रहन्व्यतिरेकार्थपञ्चमी ।
ननु किं विद्धि देवेशादभिन्नं सर्वमित्यपि ॥ १८ ॥
śrīrāma uvāca ,
tasmādiyamiti brahanvyatirekārthapañcamī ,
nanu kiṃ viddhi deveśādabhinnaṃ sarvamityapi 18
18. śrīrāma uvāca tasmāt iyam iti brahman vyatireka-artha-pañcamī
nanu kim viddhi deveśāt abhinnam sarvam iti api
18. śrīrāma uvāca brahman tasmāt iyam vyatireka-artha-pañcamī
iti nanu kim viddhi deveśāt sarvam abhinnam iti api
18. Śrī Rāma said: O Brahmin, therefore, this ablative case (pañcamī) implies separation. But what then? Should one not know that everything is indeed non-different from the Lord of gods?
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श्रीवसिष्ठ उवाच ।
उपदेशाय शास्त्रेषु जातः शब्दोऽथवार्थजः ।
प्रतियोगिव्यवच्छेदसंख्यालक्षणपक्षवान् ॥ १९ ॥
śrīvasiṣṭha uvāca ,
upadeśāya śāstreṣu jātaḥ śabdo'thavārthajaḥ ,
pratiyogivyavacchedasaṃkhyālakṣaṇapakṣavān 19
19. śrīvasiṣṭha uvāca upadeśāya śāstreṣu jātaḥ śabdaḥ athavā
artha-jaḥ pratiyogivyavaccheda-saṅkhyā-lakṣaṇa-pakṣavān
19. śrīvasiṣṭha uvāca śāstreṣu upadeśāya śabdaḥ athavā artha-jaḥ
jātaḥ pratiyogivyavaccheda-saṅkhyā-lakṣaṇa-pakṣavān
19. Śrī Vasiṣṭha said: In the scriptures (śāstra), for the purpose of instruction (upadeśa), a word (śabda) or a generated meaning (artha) comes into being. It possesses the aspects of distinguishing counter-correlates, making divisions, enumerating, and characterizing.
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भेदो दृश्यत एवायं व्यवहारान्न वास्तवः ।
वेतालो बालकस्येव कार्यार्थं परिकल्पितः ॥ २० ॥
bhedo dṛśyata evāyaṃ vyavahārānna vāstavaḥ ,
vetālo bālakasyeva kāryārthaṃ parikalpitaḥ 20
20. bhedaḥ dṛśyate eva ayam vyavahārāt na vāstavaḥ
vetālaḥ bālakasya iva kārya-artham parikalpitaḥ
20. ayam bhedaḥ dṛśyate eva vyavahārāt na vāstavaḥ
bālakasya vetālaḥ iva kārya-artham parikalpitaḥ
20. This difference (bheda) is certainly perceived, but it arises from practical engagement (vyavahāra), not from ultimate reality. Like a ghost (vetāla) for a child, it is merely imagined for a specific purpose.
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द्वैतैक्यमपि नो यस्यां तथा भूतार्थसंस्थितौ ।
अस्ति तस्यामीदृशः स्यात्कुतः संकल्पविप्लवः ॥ २१ ॥
dvaitaikyamapi no yasyāṃ tathā bhūtārthasaṃsthitau ,
asti tasyāmīdṛśaḥ syātkutaḥ saṃkalpaviplavaḥ 21
21. dvaita-aikyam api na yasyām tathā bhūta-artha-saṃsthitau
asti tasyām īdṛśaḥ syāt kutaḥ saṅkalpa-viplavaḥ
21. yasyām tathā bhūta-artha-saṃsthitau dvaita-aikyam api na asti,
tasyām īdṛśaḥ saṅkalpa-viplavaḥ kutaḥ syāt
21. In that ultimate reality (bhūta-artha-saṃsthiti) where there is neither duality (dvaita) nor unity, how could such a disturbance of mental constructs (saṅkalpa-viplava) possibly exist?
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कार्यकारणभावो हि तथा स्वस्वामिलक्षणम् ।
हेतुश्च हेतुमांश्चैवावयवावयविक्रमः ॥ २२ ॥
kāryakāraṇabhāvo hi tathā svasvāmilakṣaṇam ,
hetuśca hetumāṃścaivāvayavāvayavikramaḥ 22
22. kāryakāraṇabhāvaḥ hi tathā svasvāmilakṣaṇam
hetuḥ ca hetumān ca eva avayavāvayavikramaḥ
22. kāryakāraṇabhāvaḥ hi tathā svasvāmilakṣaṇam
hetuḥ ca hetumān ca eva avayavāvayavikramaḥ
22. Indeed, the relationship of cause and effect, likewise the characteristic of the owned and the owner, and also the cause and its effect, and the sequence of part and whole.
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व्यतिरेकाव्यतिरेकौ परिणामादिविभ्रमः ।
तथा भावविलासादि विद्याविद्ये सुखासुखे ॥ २३ ॥
vyatirekāvyatirekau pariṇāmādivibhramaḥ ,
tathā bhāvavilāsādi vidyāvidye sukhāsukhe 23
23. vyatirekāvyatirekau pariṇāmādivibhramaḥ
tathā bhāvavilāsādi vidyāvidye sukhāsukhe
23. vyatirekāvyatirekau pariṇāmādivibhramaḥ
tathā bhāvavilāsādi vidyāvidye sukhāsukhe
23. Similarly, (these include) difference and non-difference, the illusion of transformation and other such things; likewise, the various manifestations (bhāva) of existence and so on, as well as knowledge (vidyā) and ignorance (avidyā), and happiness and unhappiness.
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एवमादिमयी मिथ्यासंकल्पकलना मिता ।
अज्ञानामवबोधार्थं नतु भेदोऽस्ति वस्तुनि ॥ २४ ॥
evamādimayī mithyāsaṃkalpakalanā mitā ,
ajñānāmavabodhārthaṃ natu bhedo'sti vastuni 24
24. evamādimayī mithyāsaṅkalpakalanā mitā ajñānām
avabodhārtham na tu bhedaḥ asti vastuni
24. evamādimayī mithyāsaṅkalpakalanā mitā ajñānām
avabodhārtham na tu bhedaḥ asti vastuni
24. All these classifications, born of such false conceptualizations (saṅkalpa), are merely a limited construct for the understanding of the ignorant; however, in ultimate reality, there is no actual difference (bheda).
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अविबोधादयं वादो ज्ञाते द्वैतं न विद्यते ।
ज्ञाते संशान्तकलनं मौनमेवावशिष्यते ॥ २५ ॥
avibodhādayaṃ vādo jñāte dvaitaṃ na vidyate ,
jñāte saṃśāntakalanaṃ maunamevāvaśiṣyate 25
25. avibodhāt ayam vādaḥ jñāte dvaitam na vidyate
jñāte saṃśāntakalanam maunam eva avaśiṣyate
25. ayam vādaḥ avibodhāt jñāte dvaitam na vidyate
jñāte saṃśāntakalanam maunam eva avaśiṣyate
25. This discourse (vāda) [about distinctions] arises from a lack of comprehension; when the truth is known, duality (dvaita) does not exist. Once the truth is known, and all conceptualization (kalana) has entirely ceased, only silence (mauna) remains.
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सर्वमेकमनाद्यन्तमविभागमखण्डितम् ।
इति ज्ञास्यसि सिद्धान्तं काले बोधमुपागतः ॥ २६ ॥
sarvamekamanādyantamavibhāgamakhaṇḍitam ,
iti jñāsyasi siddhāntaṃ kāle bodhamupāgataḥ 26
26. sarvam ekam anādyantam avibhāgam akhaṇḍitam
iti jñāsyasi siddhāntam kāle bodham upāgataḥ
26. kāle bodham upāgataḥ [tvam] iti sarvam ekam
anādyantam avibhāgam akhaṇḍitam siddhāntam jñāsyasi
26. You will come to understand this established conclusion (siddhānta) - that everything is one, without beginning or end, undivided, and unbroken - when you attain true knowledge (bodha) in due course.
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विवदन्ते ह्यसंबुद्धाः स्वविकल्पविजृम्भितैः ।
उपदेशादयं वादो ज्ञाते द्वैतं न विद्यते ॥ २७ ॥
vivadante hyasaṃbuddhāḥ svavikalpavijṛmbhitaiḥ ,
upadeśādayaṃ vādo jñāte dvaitaṃ na vidyate 27
27. vivadante hi asambuddhāḥ svavikalpavijṛmbhītaiḥ
upadeśāt ayam vādaḥ jñāte dvaitam na vidyate
27. hi asambuddhāḥ svavikalpavijṛmbhītaiḥ [eva] vivadante.
upadeśāt ayam vādaḥ (bhavati) [kintu] jñāte (sati) dvaitam na vidyate
27. Indeed, the unenlightened engage in disputes, fueled by the proliferation of their own conceptualizations. While this debate arises from instruction, once (the truth is) known, duality (dvaita) no longer exists.
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वाच्यवाचकसंबोधो विना द्वैतं न सिद्ध्यति ।
नच द्वैतं संभवति मौनं वापादयत्यलम् ॥ २८ ॥
vācyavācakasaṃbodho vinā dvaitaṃ na siddhyati ,
naca dvaitaṃ saṃbhavati maunaṃ vāpādayatyalam 28
28. vācya-vācaka-saṃbodhaḥ vinā dvaitam na siddhyati
na ca dvaitam saṃbhavati maunam vā āpādayati alam
28. dvaitam vinā vācyavācakasaṃbodhaḥ na siddhyati.
ca dvaitam na saṃbhavati [ataḥ] maunam alam āpādayati
28. The understanding between the expressed (vācya) and the expressor (vācaka) cannot be established without duality. And if duality is not possible, then (this state of non-duality) certainly leads to silence (mauna).
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महावाक्यार्थनिष्ठान्तां बुद्धिं कृत्वा रघूद्वह ।
वचोभेदमनादृत्य यदिदं वच्मि ते श्रृणु ॥ २९ ॥
mahāvākyārthaniṣṭhāntāṃ buddhiṃ kṛtvā raghūdvaha ,
vacobhedamanādṛtya yadidaṃ vacmi te śrṛṇu 29
29. mahāvākyārthaniṣṭhāntām buddhim kṛtvā raghūdvaha
vacobhedam anādṛtya yat idam vacmi te śṛṇu
29. raghūdvaha,
mahāvākyārthaniṣṭhāntām buddhim kṛtvā,
vacobhedam anādṛtya,
yat idam te vacmi [tat] śṛṇu
29. O descendent of Raghu, fix your intellect upon the ultimate meaning of the great statements (mahāvākyas), and disregarding mere verbal distinctions, listen to what I now tell you.
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यतःकुतश्चिदुच्छ्रायं गन्धर्वपुरवन्मनः ।
भ्रान्तिमात्रं तनोतीदं जगदाख्यं स्वजृम्भणम् ॥ ३० ॥
yataḥkutaściducchrāyaṃ gandharvapuravanmanaḥ ,
bhrāntimātraṃ tanotīdaṃ jagadākhyaṃ svajṛmbhaṇam 30
30. yataḥ kutaścit ucchrāyam gandharvapuravat manaḥ
bhrāntimātram tanoti idam jagadākhyam svajṛmbhaṇam
30. manaḥ yataḥ kutaścit gandharvapuravat ucchrāyam
bhrāntimātram tanoti idam jagadākhyam svajṛmbhaṇam
30. From whatever source it may arise, the mind creates a mere illusion (bhrāntimātram), an elevated presentation (ucchrāyam), much like a phantom city (gandharvapuravat). This 'world' (jagat), which is called its own expansion, is also a mere delusion.
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यथा चेतस्तनोतीमां जगन्मायां तथानघ ।
श्रृणु त्वं कथयामीदं दृष्टान्तं दृष्टिवेदनम् ॥ ३१ ॥
yathā cetastanotīmāṃ jaganmāyāṃ tathānagha ,
śrṛṇu tvaṃ kathayāmīdaṃ dṛṣṭāntaṃ dṛṣṭivedanam 31
31. yathā cetaḥ tanoti imām jaganmāyām tathā anagha
śṛṇu tvam kathayāmi idam dṛṣṭāntam dṛṣṭivedanam
31. anagha yathā cetaḥ imām jaganmāyām tanoti tathā tvam
śṛṇu aham idam dṛṣṭāntam dṛṣṭivedanam kathayāmi
31. O sinless one (anagha)! Just as the mind (cetas) creates this world-illusion (jaganmāyā), so listen! I shall relate this illustrative example (dṛṣṭāntam) that reveals true insight (dṛṣṭivedanam).
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यं श्रुत्वा सर्वमेवेदं भ्रान्तिमात्रमिति स्वयम् ।
राम निश्चयवान्भूत्वा दूरे त्यक्ष्यसि वासनाम् ॥ ३२ ॥
yaṃ śrutvā sarvamevedaṃ bhrāntimātramiti svayam ,
rāma niścayavānbhūtvā dūre tyakṣyasi vāsanām 32
32. yam śrutvā sarvam eva idam bhrāntimātram iti svayam
rāma niścayavān bhūtvā dūre tyakṣyasi vāsanām
32. rāma yam śrutvā idam sarvam eva bhrāntimātram iti
svayam niścayavān bhūtvā dūre vāsanām tyakṣyasi
32. O Rama! Having heard which (example), you yourself will become resolute, understanding that all this is merely an illusion (bhrāntimātram), and will cast away desires (vāsanām) far away.
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मनोमनननिर्माणमात्रमेव जगत्त्रयम् ।
सर्वमुत्सृज्य शान्तात्मा स्वात्मन्येव निवत्स्यसि ॥ ३३ ॥
manomanananirmāṇamātrameva jagattrayam ,
sarvamutsṛjya śāntātmā svātmanyeva nivatsyasi 33
33. manomanananirmāṇamātram eva jagattrayam sarvam
utsṛjya śāntātmā svātmani eva nivatsyasi
33. jagattrayam manomanananirmāṇamātram eva tvam sarvam
utsṛjya śāntātmā bhūtvā svātmani eva nivatsyasi
33. The three worlds (jagattrayam) are nothing but the mere creation of the mind's thoughts. Having abandoned everything, you will become tranquil in spirit and reside solely in your own Self (ātman).
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मद्वाक्यार्थावधानस्थो मनोव्याधिचिकित्सने ।
विवेकौषधलेशेन प्रयत्नं च करिष्यसि ॥ ३४ ॥
madvākyārthāvadhānastho manovyādhicikitsane ,
vivekauṣadhaleśena prayatnaṃ ca kariṣyasi 34
34. mat-vākyārtha-avadhāna-sthaḥ manaḥ-vyādhi-cikitsane
viveka-auṣadha-leśena prayatnam ca kariṣyasi
34. mat-vākyārtha-avadhāna-sthaḥ manaḥ-vyādhi-cikitsane
viveka-auṣadha-leśena ca prayatnam kariṣyasi
34. You will make an effort, by giving attention to the meaning of my words, and using even a small amount of the medicine of discernment, for the treatment of mental afflictions.
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एवं स्थिते जगद्रूपं चित्तमेवेह जृम्भते ।
न विद्यते शरीरादि सिकतान्तरतैलवत् ॥ ३५ ॥
evaṃ sthite jagadrūpaṃ cittameveha jṛmbhate ,
na vidyate śarīrādi sikatāntaratailavat 35
35. evam sthite jagat-rūpam cittam eva iha jṛmbhate
na vidyate śarīra-ādi sikatā-antara-taila-vat
35. evam sthite iha jagat-rūpam cittam eva jṛmbhate
śarīra-ādi sikatā-antara-taila-vat na vidyate
35. With this understanding, the mind itself expands here, appearing as the form of the world. The body and other such things do not truly exist, just as oil is not found within sand.
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चित्तमेव हि संसारो रागादिक्लेशदूषितम् ।
तदैव तैर्विनिर्मुक्तं भवान्त इति कथ्यते ॥ ३६ ॥
cittameva hi saṃsāro rāgādikleśadūṣitam ,
tadaiva tairvinirmuktaṃ bhavānta iti kathyate 36
36. cittam eva hi saṃsāraḥ rāga-ādi-kleśa-dūṣitam tadā
eva taiḥ vinirmuktam bhava-antaḥ iti kathyate
36. rāga-ādi-kleśa-dūṣitam cittam eva hi saṃsāraḥ tadā
eva taiḥ vinirmuktam bhava-antaḥ iti kathyate
36. The mind itself is indeed the cycle of rebirth (saṃsāra), corrupted by afflictions such as attachment and aversion. When it is completely freed from these, it is then referred to as the end of existence.
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चित्तं साध्यं पालनीयं विचार्यं कार्यमार्यवत् ।
आहार्यं व्यवहार्यं च संचार्यं धार्यमादरात् ॥ ३७ ॥
cittaṃ sādhyaṃ pālanīyaṃ vicāryaṃ kāryamāryavat ,
āhāryaṃ vyavahāryaṃ ca saṃcāryaṃ dhāryamādarāt 37
37. cittam sādhyam pālanīyam vicāryam kāryam āryavat
āhāryam vyavahāryam ca saṃcāryam dhāryam ādarāt
37. cittam āryavat sādhyam pālanīyam vicāryam kāryam
āhāryam vyavahāryam ca saṃcāryam ādarāt dhāryam
37. The mind should be disciplined, protected, thoroughly examined, and managed in a noble manner. Furthermore, it should be withdrawn (from distractions), properly utilized, guided, and firmly restrained with attentive care.
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सर्वमभ्यन्तरे चित्तं बिभर्ति त्रिजगन्नभः ।
अहमापूरमिव तद्यथाकालं विजृम्भते ॥ ३८ ॥
sarvamabhyantare cittaṃ bibharti trijagannabhaḥ ,
ahamāpūramiva tadyathākālaṃ vijṛmbhate 38
38. sarvam abhyantare cittam bibharti trijagat
nabhaḥ aham āpūram iva tat yathākālam vijṛmbhate
38. cittam sarvam trijagat nabhaḥ abhyantare bibharti.
tat aham āpūram iva yathākālam vijṛmbhate.
38. The consciousness (citta) contains within itself all three worlds and the sky. That (consciousness), like an egoic expansion (ahaṅkāra), manifests at the appropriate time.
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योऽयं चित्तस्य चिद्भागः सैषा सर्वार्थबीजता ।
यश्चास्य जडभागश्च तज्जगत्सोऽङ्ग संभ्रमः ॥ ३९ ॥
yo'yaṃ cittasya cidbhāgaḥ saiṣā sarvārthabījatā ,
yaścāsya jaḍabhāgaśca tajjagatso'ṅga saṃbhramaḥ 39
39. yaḥ ayam cittasya cit bhāgaḥ sā eṣā sarvārthabījatā yaḥ
ca asya jaḍa bhāgaḥ ca tat jagat saḥ aṅga saṃbhramaḥ
39. cittasya yaḥ ayam cit bhāgaḥ,
sā eṣā sarvārthabījatā.
ca asya yaḥ jaḍa bhāgaḥ ca,
tat jagat,
saḥ aṅga saṃbhramaḥ (asti).
39. That conscious aspect (cit-bhāga) of the mind (citta) is indeed the potential (bījatā) for all objects. And its insentient aspect (jaḍa-bhāga), O dear one, is the world (jagat) - an illusion (saṃbhrama).
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अविद्यमानमेवेदमादिसर्गे धरादिकम् ।
निराकृतिरजः स्वप्नं पश्यतीव न पश्यति ॥ ४० ॥
avidyamānamevedamādisarge dharādikam ,
nirākṛtirajaḥ svapnaṃ paśyatīva na paśyati 40
40. avidyamānam eva idam ādisarge dharādikam
nirākṛtiḥ ajaḥ svapnam paśyati iva na paśyati
40. ādisarge idam dharādikam avidyamānam eva (āsīt).
(tat) nirākṛtiḥ ajaḥ svapnam paśyati iva,
na (tu) paśyati.
40. In the beginning of creation, this earth and all such things were indeed non-existent. (Consciousness), like a formless and unborn dream, appears to perceive them, yet in reality it does not perceive them.
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सर्गादिदीर्घसंवित्या शैलादिजडसंविदा ।
सूक्ष्मं सूक्ष्मविदा चेति देहं शून्यं न वास्तवम् ॥ ४१ ॥
sargādidīrghasaṃvityā śailādijaḍasaṃvidā ,
sūkṣmaṃ sūkṣmavidā ceti dehaṃ śūnyaṃ na vāstavam 41
41. sargādidīrghasaṃvityā śailādijaḍasaṃvidā sūkṣmam
sūkṣmavidā ca iti deham śūnyam na vāstavam
41. deham sūkṣmam,
śūnyam,
na vāstavam (asti) iti (etat) sargādidīrghasaṃvityā,
śailādijaḍasaṃvidā ca sūkṣmavidā (jñāyate).
41. The body (deha) is subtle (sūkṣma), void (śūnya), and not substantial (vāstava). This is perceived, by the expansive consciousness (saṃvit) of primordial creation, by the inert consciousness (saṃvid) [manifesting as] mountains and other objects, and by the knower of the subtle (sūkṣmavid).
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सर्वगेनात्मना व्याप्तं स्वचेत्यात्मवपुर्मनः ।
आततं सौम्य विमलं वारीव रवितेजसा ॥ ४२ ॥
sarvagenātmanā vyāptaṃ svacetyātmavapurmanaḥ ,
ātataṃ saumya vimalaṃ vārīva ravitejasā 42
42. sarvageṇa ātmanā vyāptam svacetyātmavapuḥ
manaḥ ātatam saumya vimalam vārī iva ravitejasā
42. saumya manaḥ svacetyātmavapuḥ sarvageṇa ātmanā
vyāptam ātatam vimalam vārī iva ravitejasā
42. O gentle one, the mind, whose very essence is the self (ātman) perceptible to itself, is pervaded, expansive, and rendered pure by the all-pervading self (ātman), just as water is permeated by the sun's radiance.
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चित्तबालो जगद्यक्षं मिथ्या पश्यत्यबोधतः ।
बोधितोऽसौ परं रूपं स्वं पश्यति निरामयम् ॥ ४३ ॥
cittabālo jagadyakṣaṃ mithyā paśyatyabodhataḥ ,
bodhito'sau paraṃ rūpaṃ svaṃ paśyati nirāmayam 43
43. cittabālaḥ jagadyakṣam mithyā paśyati abodhataḥ
bodhitaḥ asau param rūpam svam paśyati nirāmayam
43. cittabālaḥ abodhataḥ jagadyakṣam mithyā paśyati
bodhitaḥ asau param svam nirāmayam rūpam paśyati
43. The childish mind (cittabāla), out of ignorance, falsely perceives the world as a powerful, illusory entity (yakṣa). But when enlightened, that very mind sees its own supreme, faultless form (ātman).
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यथात्मा दृश्यतामेति द्वित्वैक्यभ्रमदायिनीम् ।
श्रृणु तत्ते प्रवक्ष्यामि वक्ष्यमाणकथागमैः ॥ ४४ ॥
yathātmā dṛśyatāmeti dvitvaikyabhramadāyinīm ,
śrṛṇu tatte pravakṣyāmi vakṣyamāṇakathāgamaiḥ 44
44. yathā ātmā dṛśyatām eti dvitvaikyabhramadāyinīm
śṛṇu tat te pravakṣyāmi vakṣyamāṇakathāgamaiḥ
44. śṛṇu te tat pravakṣyāmi yathā ātmā
dvitvaikyabhramadāyinīm dṛśyatām eti vakṣyamāṇakathāgamaiḥ
44. Listen! I will explain to you, through the narratives that are about to be told, how the self (ātman) comes to be perceived in a way that gives rise to the illusion of both duality and unity.
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यत्कथ्यते हि हृदयंगमयोपमानयुक्त्या गिरा मधुरयुक्तपदार्थया च ।
श्रोतुस्तदङ्ग हृदयं परितो विसारि व्याप्नोति तैलमिव वारिणि वार्य शङ्काम् ॥ ४५ ॥
yatkathyate hi hṛdayaṃgamayopamānayuktyā girā madhurayuktapadārthayā ca ,
śrotustadaṅga hṛdayaṃ parito visāri vyāpnoti tailamiva vāriṇi vārya śaṅkām 45
45. yat kathyate hi hṛdayaṅgamayā upamānayuktyā
girā madhurayuktapādārthayā ca
śrotuḥ tat aṅga hṛdayam paritaḥ visāri
vyāpnoti tailam iva vāriṇi vārya śaṅkām
45. hi aṅga yat hṛdayaṅgamayā upamānayuktyā
ca madhurayuktapādārthayā girā kathyate
tat śrotuḥ hṛdayam paritaḥ visāri
vyāpnoti śaṅkām vārya tailam iva vāriṇi
45. Indeed, whatever is narrated, O dear one, with speech that is agreeable to the heart, accompanied by apt analogies, and containing sweet and fitting substance, that completely pervades the listener's heart, just as oil spreads through water, dispelling all doubt.
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त्यक्तोपमानममनोज्ञपदं दुरापं क्षुब्धं धराविधुरितं विनिगीर्णवर्णम् ।
श्रोतुर्न याति हृदयं प्रविनाशमेति वाक्यं किलाज्यमिव भस्मनि हूयमानम् ॥ ४६ ॥
tyaktopamānamamanojñapadaṃ durāpaṃ kṣubdhaṃ dharāvidhuritaṃ vinigīrṇavarṇam ,
śroturna yāti hṛdayaṃ pravināśameti vākyaṃ kilājyamiva bhasmani hūyamānam 46
46. tyaktopamānam amanōjñapadam durāpam
kṣubdham dharāvidhuritam vinigīrṇavarṇam
śrotuḥ na yāti hṛdayam pravināśam eti
vākyam kila ājyam iva bhasmani hūyamānam
46. vākyam tyaktopamānam amanōjñapadam
durāpam kṣubdham dharāvidhuritam vinigīrṇavarṇam
śrotuḥ hṛdayam na yāti pravināśam
eti kila bhasmani hūyamānam ājyam iva
46. A statement that lacks similes, contains unpleasant words, is difficult to comprehend, incoherent, disjointed, and pronounced indistinctly, fails to reach the listener's heart and is wasted, like an offering of ghee poured into ashes.
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आख्यानकानि भुवि यानि कथाश्च या या यद्यत्प्रमेयमुचितं परिपेलवं वा ।
दृष्टान्तदृष्टिकथनेन तदेति साधो प्राकाश्यमाशु भुवनं सितरश्मिनेव ॥ ४७ ॥
ākhyānakāni bhuvi yāni kathāśca yā yā yadyatprameyamucitaṃ paripelavaṃ vā ,
dṛṣṭāntadṛṣṭikathanena tadeti sādho prākāśyamāśu bhuvanaṃ sitaraśmineva 47
47. ākhyānakāni bhuvi yāni kathāḥ ca yā yā
yat yat prameyam ucitam paripelavam vā
dṛṣṭāntadṛṣṭikathenena tat eti sādho
prākāśyam āśu bhuvanam sitarasminā iva
47. sādho,
bhuvi yāni ākhyānakāni,
ca yā yā kathāḥ,
yat yat ucitam vā paripelavam prameyam,
tat dṛṣṭāntadṛṣṭikathenena āśu prākāśyam eti,
sitarasminā iva bhuvanam
47. O virtuous one, all the narratives and stories on earth, and every topic, whether suitable or subtle, quickly become clear through the use of analogies and illustrations, just as the world is illuminated by the moon.
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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 (current chapter) 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