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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-9

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श्रीवसिष्ठ उवाच ।
तच्चित्तास्तद्गतप्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च तन्नित्यं तुष्यन्ति च रमन्ति च ॥ १ ॥
śrīvasiṣṭha uvāca ,
taccittāstadgataprāṇā bodhayantaḥ parasparam ,
kathayantaśca tannityaṃ tuṣyanti ca ramanti ca 1
1. tat-cittāḥ tat-gata-prāṇāḥ bodhayantaḥ parasparam
kathayantaḥ ca tat nityam tuṣyanti ca ramanti ca
1. tat-cittāḥ tat-gata-prāṇāḥ parasparam bodhayantaḥ
ca tat nityam kathayantaḥ ca tuṣyanti ca ramanti ca
1. Śrī Vasiṣṭha said: Those whose minds are focused on that (Reality), whose life-breaths (prāṇa) are directed towards it, who enlighten each other, and who constantly speak about that (Reality), find satisfaction and rejoice.
तेषां ज्ञानैकनिष्ठानामात्मज्ञानविचारिणाम् ।
सा जीवन्मुक्ततोदेति विदेहान्मुक्ततैव या ॥ २ ॥
teṣāṃ jñānaikaniṣṭhānāmātmajñānavicāriṇām ,
sā jīvanmuktatodeti videhānmuktataiva yā 2
2. teṣām jñāna-eka-niṣṭhānām ātma-jñāna-vicāriṇām
sā jīvan-muktată ud-eti videhān muktatā eva yā
2. jñāna-eka-niṣṭhānām ātma-jñāna-vicāriṇām teṣām sā
yā videhāt muktatā eva sā jīvan-muktată ud-eti
2. For those whose sole devotion is to knowledge, who contemplate the knowledge of the self (ātman), that very living liberation (jīvanmukti) arises, which is indeed the liberation (mokṣa) of the bodiless state.
श्रीराम उवाच ।
ब्रह्मन्विदेहमुक्तस्य जीवन्मुक्तस्य लक्षणम् ।
ब्रूहि येन तथैवाहं यते शास्त्रदृशा धिया ॥ ३ ॥
śrīrāma uvāca ,
brahmanvidehamuktasya jīvanmuktasya lakṣaṇam ,
brūhi yena tathaivāhaṃ yate śāstradṛśā dhiyā 3
3. brahman videha-muktasya jīvan-muktasya lakṣaṇam
brūhi yena tathā eva aham yate śāstra-dṛśā dhiyā
3. brahman videha-muktasya jīvan-muktasya ca lakṣaṇam
brūhi yena aham śāstra-dṛśā dhiyā tathā eva yate
3. Śrī Rāma said: O Brahmin, please describe the characteristics of a liberated (mokṣa) soul in the bodiless state (videhamukta) and a living liberated (jīvanmukta) soul, so that I may strive accordingly with a mind (dhiyā) guided by scriptural insight.
श्रीवसिष्ठ उवाच ।
यथास्थितमिदं यस्य व्यवहारवतोऽपि च ।
अस्तं गतं स्थितं व्योम जीवन्मुक्तः स उच्यते ॥ ४ ॥
śrīvasiṣṭha uvāca ,
yathāsthitamidaṃ yasya vyavahāravato'pi ca ,
astaṃ gataṃ sthitaṃ vyoma jīvanmuktaḥ sa ucyate 4
4. yathā-sthitam idam yasya vyavahāravataḥ api ca
astam gatam sthitam vyoma jīvan-muktaḥ saḥ ucyate
4. yasya vyavahāravataḥ api ca idam yathā-sthitam
vyoma astam gatam sthitam saḥ jīvan-muktaḥ ucyate
4. Śrī Vasiṣṭha said: That person whose world, even while engaged in worldly affairs, has completely vanished like the sky, is called a living liberated (jīvanmukta) one.
बोधैकनिष्ठतां यातो जाग्रत्येव सुषुप्तवत् ।
या आस्ते व्यवहर्तैव जीवन्मुक्तः स उच्यते ॥ ५ ॥
bodhaikaniṣṭhatāṃ yāto jāgratyeva suṣuptavat ,
yā āste vyavahartaiva jīvanmuktaḥ sa ucyate 5
5. bodha-eka-niṣṭhatām yātaḥ jāgrati eva suṣuptavat
yaḥ āste vyavahartā eva jīvanmuktaḥ saḥ ucyate
5. yaḥ bodha-eka-niṣṭhatām yātaḥ,
jāgrati eva suṣuptavat,
eva ca vyavahartā āste,
saḥ jīvanmuktaḥ ucyate.
5. One who has achieved singular dedication to pure awareness (bodha), and who, even while fully awake, acts as if in deep sleep, yet continues to engage in worldly activities - such a person is called one liberated while living (jīvanmukta).
नोदेति नास्तमायाति सुखे दुःखे मुखप्रभा ।
यथाप्राप्तस्थितेर्यस्य जीवन्मुक्तः स उच्यते ॥ ६ ॥
nodeti nāstamāyāti sukhe duḥkhe mukhaprabhā ,
yathāprāptasthiteryasya jīvanmuktaḥ sa ucyate 6
6. na udeti na astam-āyāti sukhe duḥkhe mukha-prabhā
yathā-prāpta-sthiteḥ yasya jīvanmuktaḥ saḥ ucyate
6. yasya mukha-prabhā sukhe duḥkhe na udeti,
na astam-āyāti; yasya (cittasya) sthitiḥ yathā-prāpta-rūpā asti,
saḥ jīvanmuktaḥ ucyate.
6. He whose facial expression (mukha-prabhā) does not brighten (as if rising) nor dim (as if setting) whether in happiness or in sorrow, and whose inner state (sthiti) remains as it has come to be (yathāprāpta) - he is called a liberated-while-living (jīvanmukta).
यो जागर्ति सुषुप्तस्थो यस्य जाग्रन्न विद्यते ।
यस्य निर्वासनो बोधः स जीवन्मुक्त उच्यते ॥ ७ ॥
yo jāgarti suṣuptastho yasya jāgranna vidyate ,
yasya nirvāsano bodhaḥ sa jīvanmukta ucyate 7
7. yaḥ jāgarti suṣupta-sthaḥ yasya jāgrat na vidyate
yasya nir-vāsanaḥ bodhaḥ saḥ jīvanmuktaḥ ucyate
7. yaḥ suṣupta-sthaḥ jāgarti,
yasya jāgrat na vidyate,
yasya bodhaḥ nir-vāsanaḥ,
saḥ jīvanmuktaḥ ucyate.
7. One who is awake (jāgrat) yet remains as if in deep sleep, for whom the ordinary waking state is not truly present, and whose pure awareness (bodha) is entirely free from all latent impressions (vāsanā) - such a person is called a liberated-while-living (jīvanmukta).
रागद्वेषभयादीनामनुरूपं चरन्नपि ।
योऽन्तर्व्योमवदच्छस्थः स जीवन्मुक्त उच्यते ॥ ८ ॥
rāgadveṣabhayādīnāmanurūpaṃ carannapi ,
yo'ntarvyomavadacchasthaḥ sa jīvanmukta ucyate 8
8. rāga-dveṣa-bhaya-ādīnām anurūpam caran api yaḥ
antaḥ vyoma-vat accha-sthaḥ saḥ jīvanmuktaḥ ucyate
8. yaḥ rāga-dveṣa-bhaya-ādīnām anurūpam api caran,
antaḥ vyoma-vat accha-sthaḥ,
saḥ jīvanmuktaḥ ucyate.
8. Even while outwardly acting in response to attachment (rāga), aversion (dveṣa), fear (bhaya), and other such emotions, one who inwardly remains pure and unblemished like the clear sky (vyoma) - such a person is called a liberated-while-living (jīvanmukta).
यस्य नाहंकृतो भावो यस्य बुद्धिर्न लिप्यते ।
कुर्वतोऽकुर्वतो वापि स जीवन्मुक्त उच्यते ॥ ९ ॥
yasya nāhaṃkṛto bhāvo yasya buddhirna lipyate ,
kurvato'kurvato vāpi sa jīvanmukta ucyate 9
9. yasya na ahaṅkṛtaḥ bhāvaḥ yasya buddhiḥ na lipyate
kurvataḥ akurvataḥ vā api saḥ jīvanmuktaḥ ucyate
9. saḥ yasya bhāvaḥ na ahaṅkṛtaḥ,
yasya buddhiḥ na lipyate,
kurvataḥ vā api akurvataḥ,
jīvanmuktaḥ ucyate.
9. A person whose disposition is not ego-driven (ahaṅkāra), and whose intellect (buddhi) remains unattached, whether performing actions or not performing them, is declared to be liberated while living (jīvanmukta).
यस्योन्मेषनिमेषार्धाद्विदः प्रलयसंभवौ ।
पश्येत्त्रिलोक्याः स्वसमः स जीवन्मुक्त उच्यते ॥ १० ॥
yasyonmeṣanimeṣārdhādvidaḥ pralayasaṃbhavau ,
paśyettrilokyāḥ svasamaḥ sa jīvanmukta ucyate 10
10. yasya unmeṣa-nimeṣa-ardhāt vidaḥ pralaya-saṃbhavau
paśyet tri-lokyāḥ sva-samaḥ saḥ jīvanmuktaḥ ucyate
10. saḥ yasya unmeṣa-nimeṣa-ardhāt vidaḥ pralaya-saṃbhavau,
tri-lokyāḥ sva-samaḥ paśyet,
jīvanmuktaḥ ucyate.
10. The individual from whose half-blinks (unmeṣa-nimeṣa) occur the dissolution (pralaya) and creation (saṃbhava) of the knower, and who regards the three worlds (trilokī) as equal to himself, is declared to be liberated while living (jīvanmukta).
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।
हर्षामर्षभयोन्मुक्तः स जीवन्मुक्त उच्यते ॥ ११ ॥
yasmānnodvijate loko lokānnodvijate ca yaḥ ,
harṣāmarṣabhayonmuktaḥ sa jīvanmukta ucyate 11
11. yasmāt na udvijate lokaḥ lokāt na udvijate ca yaḥ
harṣa-amarṣa-bhaya-unmuktaḥ saḥ jīvanmuktaḥ ucyate
11. saḥ yaḥ yasmāt lokaḥ na udvijate,
ca lokāt na udvijate,
harṣa-amarṣa-bhaya-unmuktaḥ,
jīvanmuktaḥ ucyate.
11. A person by whom the world (loka) is not agitated, and who is not agitated by the world, and who is completely free (unmukta) from joy (harṣa), impatience (amarṣa), and fear (bhaya), is declared to be liberated while living (jīvanmukta).
शान्तसंसारकलनः कलावानपि निष्कलः ।
यः सचित्तोऽपि निश्चित्तः स जीवन्मुक्त उच्यते ॥ १२ ॥
śāntasaṃsārakalanaḥ kalāvānapi niṣkalaḥ ,
yaḥ sacitto'pi niścittaḥ sa jīvanmukta ucyate 12
12. śānta-saṃsāra-kalanaḥ kalāvān api niṣkalaḥ yaḥ
sacittaḥ api niścittaḥ saḥ jīvanmuktaḥ ucyate
12. saḥ yaḥ śānta-saṃsāra-kalanaḥ,
kalāvān api niṣkalaḥ,
sacittaḥ api niścittaḥ,
jīvanmuktaḥ ucyate.
12. A person whose worldly entanglement (saṃsāra-kalana) is pacified, who, though possessing parts (kalāvān), is also without parts (niṣkala), and who, though having consciousness (sacitta), is yet without specific thought (niścitta), is declared to be liberated while living (jīvanmukta).
यः समस्तार्थजातेषु व्यवहार्यपि शीतलः ।
पदार्थेष्वपि पूर्णात्मा स जीवन्मुक्त उच्यते ॥ १३ ॥
yaḥ samastārthajāteṣu vyavahāryapi śītalaḥ ,
padārtheṣvapi pūrṇātmā sa jīvanmukta ucyate 13
13. yaḥ samastārthajāteṣu vyavahārya api śītalaḥ
padārtheṣu api pūrṇātmā saḥ jīvanmuktaḥ ucyate
13. yaḥ samastārthajāteṣu padārtheṣu api vyavahārya
api śītalaḥ pūrṇātmā saḥ jīvanmuktaḥ ucyate
13. He whose self (ātman) is complete, and who remains calm even while interacting with all kinds of objects and worldly affairs, is called a liberated-while-living person (jīvanmukta).
जीवन्मुक्तपदं त्यक्त्वा देहे कालवशीकृते ।
विशत्यदेहमुक्तत्वं पवनोऽस्पन्दतामिव ॥ १४ ॥
jīvanmuktapadaṃ tyaktvā dehe kālavaśīkṛte ,
viśatyadehamuktatvaṃ pavano'spandatāmiva 14
14. jīvanmuktapadaṃ tyaktvā dehe kālavaśīkṛte
viśati adehamuktattvaṃ pavanaḥ aspandatām iva
14. dehe kālavaśīkṛte jīvanmuktapadaṃ tyaktvā
adehamuktattvaṃ viśati pavanaḥ aspandatām iva
14. When the body is overcome by time, having relinquished the state of being liberated-while-living (jīvanmukta), one enters the state of bodiless liberation, just as wind settles into stillness.
विदेहमुक्तो नोदेति नास्तमेति न शाम्यति ।
न सन्नासन्न दूरस्थो न चाहं न च नेतरः ॥ १५ ॥
videhamukto nodeti nāstameti na śāmyati ,
na sannāsanna dūrastho na cāhaṃ na ca netaraḥ 15
15. videhamuktaḥ na udeti na astameti na śāmyati na
san na asan na dūrasthaḥ na ca aham na ca na itaraḥ
15. videhamuktaḥ na udeti na astameti na śāmyati na
san na asan na dūrasthaḥ na ca aham na ca na itaraḥ
15. The bodiless liberated one (videhamukta) neither arises nor ceases, nor becomes tranquil. They are neither existent nor non-existent, neither distant, nor 'I', nor 'not other'.
सूर्यो भूत्वा प्रतपति विष्णुः पाति जगत्त्रयम् ।
रुद्रः सर्वान्संहरति सर्गान्सृजति पद्मजः ॥ १६ ॥
sūryo bhūtvā pratapati viṣṇuḥ pāti jagattrayam ,
rudraḥ sarvānsaṃharati sargānsṛjati padmajaḥ 16
16. sūryaḥ bhūtvā pratapati viṣṇuḥ pāti jagattrayam
rudraḥ sarvān saṃharati sargān sṛjati padmajaḥ
16. sūryaḥ bhūtvā pratapati viṣṇuḥ jagattrayam pāti
rudraḥ sarvān saṃharati padmajaḥ sargān sṛjati
16. The liberated one, having become the sun, shines forth intensely. As Vishnu, he protects the three worlds. As Rudra, he destroys all (creations), and as the lotus-born (Brahma), he creates the creations.
खं भूत्वा पवनस्कन्धं धत्ते सर्षिसुरासुरम् ।
कुलाचलगतो भूत्वा लोकपालपुरास्पदः ॥ १७ ॥
khaṃ bhūtvā pavanaskandhaṃ dhatte sarṣisurāsuram ,
kulācalagato bhūtvā lokapālapurāspadaḥ 17
17. kham bhūtvā pavana-skandham dhatte sarṣisurāsuram
kulācalagataḥ bhūtvā lokapālapurāspadaḥ
17. kham bhūtvā sarṣisurāsuram pavana-skandham
dhatte kulācalagataḥ bhūtvā lokapālapurāspadaḥ
17. Becoming space (ākāśa), it sustains the entire realm of wind, encompassing sages, gods, and asuras. Becoming situated in the principal mountains, it serves as the abode for the cities of the world-protectors (lokapālas).
भूमिर्भूत्वा बिभर्तीमां लोकस्थितिमखण्डिताम् ।
तृणगुल्मलता भूत्वा ददाति फलसंततिम् ॥ १८ ॥
bhūmirbhūtvā bibhartīmāṃ lokasthitimakhaṇḍitām ,
tṛṇagulmalatā bhūtvā dadāti phalasaṃtatim 18
18. bhūmiḥ bhūtvā bibharti imām lokasthitim akhaṇḍitām
tṛṇagulmalatā bhūtvā dadāti phala-saṃtatim
18. bhūmiḥ bhūtvā imām akhaṇḍitām lokasthitim bibharti
tṛṇagulmalatā bhūtvā phala-saṃtatim dadāti
18. Becoming the earth (bhūmi), it sustains this uninterrupted order of the world. Becoming grass, shrubs, and vines, it yields an abundance of fruits.
बिभ्रज्जलानलाकारं ज्वलति द्रवति द्रुतम् ।
चन्द्रोऽमृतं प्रसवति मृतं हालाहलं विषम् ॥ १९ ॥
bibhrajjalānalākāraṃ jvalati dravati drutam ,
candro'mṛtaṃ prasavati mṛtaṃ hālāhalaṃ viṣam 19
19. bibhrat jalanala-ākāram jvalati dravati drutam
candraḥ amṛtam prasavati mṛtam hālāhalam viṣam
19. jalanala-ākāram bibhrat jvalati drutam dravati
candraḥ amṛtam mṛtam hālāhalam viṣam prasavati
19. Bearing the form of both water and fire, it burns and quickly flows. The moon (candra) generates nectar, and also deadly halāhala poison.
तेजः प्रकटयत्याशास्तनोत्यान्ध्यं तमो भवत् ।
शून्यं सद्व्योमतामेति गिरिः सन् रोधयत्यलम् ॥ २० ॥
tejaḥ prakaṭayatyāśāstanotyāndhyaṃ tamo bhavat ,
śūnyaṃ sadvyomatāmeti giriḥ san rodhayatyalam 20
20. tejaḥ prakaṭayati āśāḥ tanoti āndhyam tamaḥ bhavat
śūnyam sat vyomatām eti giriḥ san rodhayati alam
20. tejaḥ prakaṭayati āśāḥ tamaḥ bhavat āndhyam tanoti
sat śūnyam vyomatām eti giriḥ san alam rodhayati
20. It manifests brilliance, illuminating the directions. Being darkness (tamas), it spreads blindness. The existent (sat) attains the state of space (vyoman), even while appearing as void (śūnya). Being a mountain, it completely obstructs.
करोति जंगमं चित्तः स्थावरं स्थावराकृतिः ।
भूत्वार्णवो वलयति भूस्त्रियं वलयो यथा ॥ २१ ॥
karoti jaṃgamaṃ cittaḥ sthāvaraṃ sthāvarākṛtiḥ ,
bhūtvārṇavo valayati bhūstriyaṃ valayo yathā 21
21. karoti jaṅgamam cittaḥ sthāvaram sthāvarākṛtiḥ
bhūtvā arṇavaḥ valayati bhūstriyam valayaḥ yathā
21. cittaḥ sthāvarākṛtiḥ jaṅgamam sthāvaram karoti
yathā arṇavaḥ valayaḥ bhūtvā bhūstriyam valayati
21. Consciousness (citta), appearing as a stable form, creates both the mobile and the stationary. Just as the ocean, manifesting as a circle, encircles the earth-woman.
परमार्कवपुर्भूत्वा प्रकाशान्तं विसारयन् ।
त्रिजगत्त्रसरेण्वोघं शान्तमेवावतिष्ठते ॥ २२ ॥
paramārkavapurbhūtvā prakāśāntaṃ visārayan ,
trijagattrasareṇvoghaṃ śāntamevāvatiṣṭhate 22
22. paramārkavapuḥ bhūtvā prakāśāntam visārayan
trijagattrasareṇvoghám śāntam eva avatiṣṭhate
22. (saḥ) paramārkavapuḥ bhūtvā prakāśāntam visārayan
trijagattrasareṇvoghám śāntam eva avatiṣṭhate
22. Having become the body of the supreme sun, and spreading supreme effulgence, it (the supreme Self) remains perfectly tranquil, even amidst the multitude of vibrating atoms of the three worlds.
यत्किंचिदिदमाभाति भातं भानमुपैष्यति ।
कालत्रयगतं दृश्यं तदसौ सर्वमेव च ॥ २३ ॥
yatkiṃcididamābhāti bhātaṃ bhānamupaiṣyati ,
kālatrayagataṃ dṛśyaṃ tadasau sarvameva ca 23
23. yat kiñcit idam ābhāti bhātam bhānam upaiṣyati
kālatrayagatam dṛśyam tat asau sarvam eva ca
23. yat kiñcit idam ābhāti,
tat bhātam bhānam upaiṣyati kālatrayagatam dṛśyam tat asau sarvam eva ca
23. Whatever little thing manifests itself, that manifested (phenomenon) will eventually revert to its fundamental shining nature. And this entire visible world, pervading the three periods of time (past, present, and future), is indeed nothing but that very (supreme Self) itself.
श्रीराम उवाच ।
कथमेवं वद ब्रह्मन्भूयते विषमा हि मे ।
दृष्टिरेषाथ दुष्प्राप्या दुराक्रम्येति निश्चयः ॥ २४ ॥
śrīrāma uvāca ,
kathamevaṃ vada brahmanbhūyate viṣamā hi me ,
dṛṣṭireṣātha duṣprāpyā durākramyeti niścayaḥ 24
24. śrīrāma uvāca katham evam vada brahman bhūyate viṣamā
hi me dṛṣṭiḥ eṣā atha duṣprāpyā durākramyā iti niścayaḥ
24. śrīrāma uvāca brahman katham evam bhūyate vada hi me
eṣā dṛṣṭiḥ viṣamā duṣprāpyā atha durākramyā iti niścayaḥ
24. Śrī Rāma said: O Brahmin (brahman), please tell me how this (understanding) comes about in this way? Indeed, this perception (dṛṣṭi) of mine is difficult to obtain and difficult to master – this is my firm conviction.
श्रीवसिष्ठ उवाच ।
मुक्तिरेषोच्यते राम ब्रह्मैतत्समुदाहृतम् ।
निर्वाणमेतत्कथितं श्रृणु तत्प्राप्यते कथम् ॥ २५ ॥
śrīvasiṣṭha uvāca ,
muktireṣocyate rāma brahmaitatsamudāhṛtam ,
nirvāṇametatkathitaṃ śrṛṇu tatprāpyate katham 25
25. śrīvasiṣṭhaḥ uvāca muktiḥ eṣā ucyate rāma brahma etat
samudāhṛtam nirvāṇam etat kathitam śṛṇu tat prāpyate katham
25. śrīvasiṣṭhaḥ uvāca rāma eṣā muktiḥ ucyate etat brahma
samudāhṛtam etat nirvāṇam kathitam tat katham prāpyate śṛṇu
25. Śrī Vasiṣṭha said: "O Rāma, this is designated as liberation (mokṣa), this is declared to be Brahman, and this is also called ultimate peace (nirvāṇa). Now listen, how is that attained?"
यदिदं दृश्यते दृश्यमहन्त्वन्तादिसंयुतम् ।
सतोऽप्यस्यात्यनुत्पत्त्या बुद्धयैतदवाप्यते ॥ २६ ॥
yadidaṃ dṛśyate dṛśyamahantvantādisaṃyutam ,
sato'pyasyātyanutpattyā buddhayaitadavāpyate 26
26. yat idam dṛśyate dṛśyam ahantva-anta-ādi-saṃyutam
sataḥ api asya atyanutpattyā buddhyā etat avāpyate
26. yat idam dṛśyam ahantva-anta-ādi-saṃyutam dṛśyate (tat)
sataḥ api asya atyanutpattyā etat buddhyā avāpyate
26. This perceived world, which appears as an object and is associated with the notions of 'I' (ahaṅkāra), 'you,' and so on, although it seems to exist, is truly understood by the intellect (buddhi) through the realization of its absolute non-origination (i.e., its ultimate unreality).
श्रीराम उवाच ।
विदेहमुक्तास्त्रैलोक्यं संपद्यन्ते यदा तदा ।
मन्येते सर्गतामेव गता वेद्यविदांवर ॥ २७ ॥
śrīrāma uvāca ,
videhamuktāstrailokyaṃ saṃpadyante yadā tadā ,
manyete sargatāmeva gatā vedyavidāṃvara 27
27. śrīrāmaḥ uvāca videhamuktāḥ trailokyam sampadyante
yadā tadā manyete sargatām eva gatāḥ vedya-vidām-vara
27. śrīrāmaḥ uvāca vedya-vidām-vara yadā tadā videhamuktāḥ
trailokyam sampadyante (tadā te) sargatām eva gatāḥ manyete
27. Śrī Rāma said: "O best among the knowers of what is to be known, when those who are liberated while disembodied (videhamuktāḥ) attain the three worlds, I think they have indeed become part of the creation (sarga) itself."
श्रीवसिष्ठ उवाच ।
विद्यते चेत्त्रिभुवनं तत्तत्तां संप्रयान्तु ते ।
यत्र त्रैलोक्यशब्दार्थो न संभवति कश्चन ॥ २८ ॥
śrīvasiṣṭha uvāca ,
vidyate cettribhuvanaṃ tattattāṃ saṃprayāntu te ,
yatra trailokyaśabdārtho na saṃbhavati kaścana 28
28. śrīvasiṣṭhaḥ uvāca vidyate cet tribhuvanam tattattām samprayāntu
te yatra trailokya-śabda-arthaḥ na saṃbhavati kaścana
28. śrīvasiṣṭhaḥ uvāca cet tribhuvanam
vidyate (tarhi) te tattattām
samprayāntu (kintu) yatra
trailokya-śabda-arthaḥ kaścana na saṃbhavati
28. Śrī Vasiṣṭha said: "If the three worlds truly exist, then let those (liberated ones) attain that very reality. However, there is no place where the meaning of the word 'three worlds' can exist at all (from the perspective of ultimate reality)."
एतत्त्रिलोकतां यातं ब्रह्मेत्युक्तार्थधीः कुतः ।
तस्मान्नो संभवत्येषा जगच्छब्दार्थकल्पना ॥ २९ ॥
etattrilokatāṃ yātaṃ brahmetyuktārthadhīḥ kutaḥ ,
tasmānno saṃbhavatyeṣā jagacchabdārthakalpanā 29
29. etat trilokatām yātam brahma iti uktārthadhīḥ kutaḥ
tasmāt na u saṃbhavati eṣā jagatśabdārthakalpanā
29. etat brahma trilokatām yātam,
(tarhi) iti uktārthadhīḥ kutaḥ (syāt)? tasmāt eṣā jagatśabdārthakalpanā na u saṃbhavati.
29. If this (Brahman) has become the three worlds, how can the intellect perceive it as merely (pure) Brahman? Therefore, this conceptualization of the word 'world' (jagat) as referring to something distinct (from Brahman) is not possible.
अनन्यच्छान्तमाभासमात्रमाकाशनिर्मलम् ।
ब्रह्मैव जगदित्येतत्सर्वं सत्त्वावबोधतः ॥ ३० ॥
ananyacchāntamābhāsamātramākāśanirmalam ,
brahmaiva jagadityetatsarvaṃ sattvāvabodhataḥ 30
30. ananyat śāntam ābhāsamātram ākāśanirmalam brahma
eva jagat iti etat sarvam sattvāvabodhatas
30. etat sarvam jagat ananyat śāntam ābhāsamātram ākāśanirmalam brahma eva iti sattvāvabodhatas (jñāyate).
30. This entire world (jagat), which is non-different, tranquil, merely an appearance, and pure like space, is indeed Brahman (brahman). This truth is realized through the understanding of true existence.
अहं हि हेमकटके विचार्यापि न दृष्टवान् ।
कटकत्वं क्वचिन्नाम ऋते निर्मलहाटकात् ॥ ३१ ॥
ahaṃ hi hemakaṭake vicāryāpi na dṛṣṭavān ,
kaṭakatvaṃ kvacinnāma ṛte nirmalahāṭakāt 31
31. aham hi hemakaṭake vicāryā api na dṛṣṭavān
kaṭakatvam kvacit nāma ṛte nirmalahāṭakāt
31. aham hi hemakaṭake vicāryā api,
nāma,
kaṭakatvam nirmalahāṭakāt ṛte kvacit na dṛṣṭavān.
31. Indeed, upon examining a gold bracelet, I have never perceived 'bracelet-ness' (i.e., the form of the bracelet) as existing anywhere apart from the pure gold itself.
जलादृते पयोवीचौ नाहं पश्यामि किंचन ।
वीचित्वं तादृशं दृष्टं यत्र नास्त्येव तत्र हि ॥ ३२ ॥
jalādṛte payovīcau nāhaṃ paśyāmi kiṃcana ,
vīcitvaṃ tādṛśaṃ dṛṣṭaṃ yatra nāstyeva tatra hi 32
32. jalāt ṛte payovīcau na aham paśyāmi kiṃcana
vīcitvam tādṛśam dṛṣṭam yatra na asti eva tatra hi
32. payovīcau jalāt ṛte aham kiṃcana na paśyāmi.
hi,
vīcitvam tādṛśam dṛṣṭam yatra (jalaṃ) na asti eva,
tatra (vīcitvam) na (bhavati).
32. In a water-wave, I perceive nothing apart from water. Indeed, 'wave-ness' is observed in such a way that it simply does not exist where (water) is absent.
स्पन्दत्वं पवनादन्यन्न कदाचन कुत्रचित् ।
स्पन्द एव सदा वायुर्जगत्तस्मान्न भिद्यते ॥ ३३ ॥
spandatvaṃ pavanādanyanna kadācana kutracit ,
spanda eva sadā vāyurjagattasmānna bhidyate 33
33. spandatvam pavanāt anyat na kadācana kutracit
spandaḥ eva sadā vāyuḥ jagat tasmāt na bhidyate
33. pavanāt anyat spandatvam kadācana kutracit na
vāyuḥ sadā spandaḥ eva tasmāt jagat na bhidyate
33. The nature of motion (spanda) is never, anywhere, separate from the air (pavana). Air itself is always just motion. Therefore, the world (jagat) is not distinct from it.
यथा शून्यत्वमाकाशे ताप एव मरौ जलम् ।
तेज एव सदा लोके ब्रह्मैव त्रिजगत्तथा ॥ ३४ ॥
yathā śūnyatvamākāśe tāpa eva marau jalam ,
teja eva sadā loke brahmaiva trijagattathā 34
34. yathā śūnyatvam ākāśe tāpaḥ eva marau jalam
tejaḥ eva sadā loke brahma eva trijagat tathā
34. yathā ākāśe śūnyatvam marau tāpaḥ eva jalam
tathā loke sadā tejaḥ eva brahma eva trijagat
34. Just as emptiness (śūnyatva) exists in space (ākāśa), and just as heat (tāpa) itself appears as water in the desert; so too, light (tejas) itself is always present in the world (loka), and Brahman (brahman) itself constitutes the three worlds.
श्रीराम उवाच ।
अत्यन्ताभावसंपत्त्या जगद्दृश्यस्य मुक्तता ।
ययोदेति मुने युक्त्या तां ममोपदिशोत्तमाम् ॥ ३५ ॥
śrīrāma uvāca ,
atyantābhāvasaṃpattyā jagaddṛśyasya muktatā ,
yayodeti mune yuktyā tāṃ mamopadiśottamām 35
35. śrīrāma uvāca atyantābhāvasampattyā jagat dṛśyasya
muktatā yayā udeti mune yuktyā tām mama upadiśa uttamām
35. śrīrāma uvāca mune yayā yuktyā atyantābhāvasampattyā
jagat dṛśyasya muktatā udeti tām uttamām mama upadiśa
35. Śrī Rāma said: O sage, please teach me that excellent method (yukti) by which the liberation (muktatā) from the perceivable world (jagat) arises through the realization of its absolute non-existence (atyantābhāva).
मिथःसंपन्नयोर्द्रष्ट्रदृश्ययोरेकसंख्ययोः ।
द्वयाभावे स्थितिं याते निर्वाणमवशिष्यते ॥ ३६ ॥
mithaḥsaṃpannayordraṣṭradṛśyayorekasaṃkhyayoḥ ,
dvayābhāve sthitiṃ yāte nirvāṇamavaśiṣyate 36
36. mithaḥ sampannayoḥ draṣṭṛdṛśyayoḥ ekasaṃkhyayoḥ
dvaya abhāve sthitim yāte nirvāṇam avaśiṣyate
36. mithaḥ sampannayoḥ ekasaṃkhyayoḥ draṣṭṛdṛśyayoḥ
dvaya abhāve sthitim yāte nirvāṇam avaśiṣyate
36. When the seer (draṣṭṛ) and the seen (dṛśya), which are mutually appearing and are fundamentally one, attain a state where duality (dvaya-abhāva) is absent, then final liberation (nirvāṇa) alone remains.
दृश्यस्य जगतस्तस्मादत्यन्तासंभवो यथा ।
ब्रह्मैवेत्थं स्वभावस्थं बुध्यते वद मे तथा ॥ ३७ ॥
dṛśyasya jagatastasmādatyantāsaṃbhavo yathā ,
brahmaivetthaṃ svabhāvasthaṃ budhyate vada me tathā 37
37. dṛśyasya jagataḥ tasmāt atyanta asaṃbhavaḥ yathā
brahma eva ittham svabhāvastham budhyate vada me tathā
37. yathā dṛśyasya jagataḥ atyanta asaṃbhavaḥ tasmāt
tathā brahma eva ittham svabhāvastham budhyate me vada
37. Just as the visible world is utterly impossible (non-existent), similarly, tell me how Brahman (brahman) alone is understood in this very manner, abiding in its own intrinsic nature (svabhāva).
कयैतज्ज्ञायते युक्त्या कथमेतत्प्रसिद्ध्यति ।
एतस्मिंस्तु मुने सिद्धे न साध्यमवशिष्यते ॥ ३८ ॥
kayaitajjñāyate yuktyā kathametatprasiddhyati ,
etasmiṃstu mune siddhe na sādhyamavaśiṣyate 38
38. kayā etat jñāyate yuktyā katham etat prasiddhyati
etasmin tu mune siddhe na sādhyam avaśiṣyate
38. mune kayā yuktyā etat jñāyate katham etat
prasiddhyati tu etasmin siddhe sādhyam na avaśiṣyate
38. By what reasoning (yukti) is this understood? How is it established? But, O sage, when this is established, nothing more remains to be achieved (sādhya).
श्रीवसिष्ठ उवाच ।
बहुकालमियं रूढा मिथ्याज्ञानविषूचिका ।
नूनं विचारमन्त्रेण निर्मूलमुपशाम्यति ॥ ३९ ॥
śrīvasiṣṭha uvāca ,
bahukālamiyaṃ rūḍhā mithyājñānaviṣūcikā ,
nūnaṃ vicāramantreṇa nirmūlamupaśāmyati 39
39. śrīvasiṣṭhaḥ uvāca bahukālam iyam rūḍhā mithyājñāna-viṣūcikā
nūnam vicāra-mantreṇa nirmūlam upaśāmyati
39. śrīvasiṣṭhaḥ uvāca iyam bahukālam rūḍhā mithyājñāna-viṣūcikā
nūnam vicāra-mantreṇa nirmūlam upaśāmyati
39. Śrī Vasiṣṭha said: This debilitating illness of false knowledge (mithyājñāna), which has been deeply rooted for a long time, will certainly subside completely through the potent remedy of inquiry (vicāra).
न शक्यते झटित्येषा समुत्सादयितुं क्षणात् ।
समप्रपतने ह्यद्रौ समरोहावरोहणे ॥ ४० ॥
na śakyate jhaṭityeṣā samutsādayituṃ kṣaṇāt ,
samaprapatane hyadrau samarohāvarohaṇe 40
40. na śakyate jhaṭiti eṣā samutsādayitum kṣaṇāt
samaprapatane hi adrau samāroha avarohaṇe
40. eṣā na śakyate jhaṭiti kṣaṇāt samutsādayitum
hi adrau samaprapatane samāroha avarohaṇe
40. Indeed, this (false knowledge) cannot be instantaneously eradicated in a single moment, just as both ascending and descending cannot happen at the same time on a swiftly collapsing mountain.
तस्मादभ्यासयोगेन युक्त्या न्यायोपपत्तिभिः ।
जगद्भ्रान्तिर्यथा शाम्येत्तवेदं कथ्यते श्रृणु ॥ ४१ ॥
tasmādabhyāsayogena yuktyā nyāyopapattibhiḥ ,
jagadbhrāntiryathā śāmyettavedaṃ kathyate śrṛṇu 41
41. tasmāt abhyāsayogena yuktyā nyāyopapattibhiḥ
jagadbhrāntiḥ yathā śāmyet tava idam kathyate śṛṇu
41. tasmāt abhyāsayogena yuktyā nyāyopapattibhiḥ tava
jagadbhrāntiḥ yathā śāmyet idam kathyate śṛṇu
41. Therefore, listen to this which is being explained to you, so that the illusion of the world may cease through the practice of yoga (yoga), proper reasoning, and logical justifications.
वक्ष्याम्याख्यायिकां राम यामिमां बोधसिद्धये ।
तां चेच्छृणोषि तत्साधो मुक्त एवासि बोधवान् ॥ ४२ ॥
vakṣyāmyākhyāyikāṃ rāma yāmimāṃ bodhasiddhaye ,
tāṃ cecchṛṇoṣi tatsādho mukta evāsi bodhavān 42
42. vakṣyāmi ākhyāyikām rāma yām imām bodhasiddhaye
tām cet śṛṇoṣi tat sādho muktaḥ eva asi bodhavān
42. rāma bodhasiddhaye yām imām ākhyāyikām vakṣyāmi
sādho cet tām śṛṇoṣi tat muktaḥ eva bodhavān asi
42. O Rāma, I will narrate this story (ākhyāyikā) for the attainment of spiritual knowledge. O virtuous one, if you listen to it, you will indeed become liberated (mukta) and enlightened.
अथोत्पत्तिप्रकरणं मयेदं तव कथ्यते ।
यत्किलोत्पद्यते राम तेन मुक्तेन भूयते ॥ ४३ ॥
athotpattiprakaraṇaṃ mayedaṃ tava kathyate ,
yatkilotpadyate rāma tena muktena bhūyate 43
43. atha utpattiprakaraṇam mayā idam tava kathyate
yat kila utpadyate rāma tena muktena bhūyate
43. rāma atha idam utpattiprakaraṇam mayā tava
kathyate yat kila utpadyate tena muktena bhūyate
43. O Rāma, now this chapter on origin is being narrated by me to you. Indeed, by understanding what truly originates, one becomes liberated (mukta).
इयमित्थं जगद्भ्रान्तिर्भात्यजातैव खात्मिका ।
इत्युत्पत्तिप्रकरणे कथ्यतेऽस्मिन्मयाधुना ॥ ४४ ॥
iyamitthaṃ jagadbhrāntirbhātyajātaiva khātmikā ,
ityutpattiprakaraṇe kathyate'sminmayādhunā 44
44. iyam ittham jagadbhrāntiḥ bhāti ajātā eva khātmikā
iti utpattiprakaraṇe kathyate asmin mayā adhunā
44. iyam jagadbhrāntiḥ ajātā eva khātmikā ittham bhāti
iti mayā adhunā asmin utpattiprakaraṇe kathyate
44. This worldly illusion, though unborn and having the nature of pure consciousness (ātman), appears in this manner. This is what is now being narrated by me in this chapter on origin.
यदिदं दृश्यते किंचिज्जगत्स्थावरजङ्गमम् ।
सर्वं सर्वप्रकाराढ्यं ससुरासुरकिन्नरम् ॥ ४५ ॥
yadidaṃ dṛśyate kiṃcijjagatsthāvarajaṅgamam ,
sarvaṃ sarvaprakārāḍhyaṃ sasurāsurakinnaram 45
45. yat idam dṛśyate kiñcit jagat sthāvarajaṅgamam
sarvam sarvaprakārāḍhyam sasurāsurakinnaram
45. yat idam kiñcit sthāvarajaṅgamam jagat dṛśyate
sarvam sarvaprakārāḍhyam sasurāsurakinnaram
45. Whatever of this universe, comprising both stationary and moving beings, is perceived - all of it, abundant in every form, and including gods, asuras, and kinnaras...
तन्महाप्रलये प्राप्ते रुद्रादिपरिणामिनि ।
भवत्यसददृश्यात्म क्वापि याति विनश्यति ॥ ४६ ॥
tanmahāpralaye prāpte rudrādipariṇāmini ,
bhavatyasadadṛśyātma kvāpi yāti vinaśyati 46
46. tat mahāpralaye prāpte rudrādīpariṇāmini
bhavati asat adṛśyātma kvāpi yāti vinaśyati
46. tat rudrādīpariṇāmini mahāpralaye prāpte
asat adṛśyātma bhavati kvāpi yāti vinaśyati
46. When that great dissolution (mahāpralaya) arrives, characterized by transformation into Rudra and other deities, this universe becomes non-existent, its essential nature (ātman) invisible; it simply vanishes and perishes.
ततः स्तिमितगम्भीरं न तेजो न तमस्ततम् ।
अनाख्यमनभिव्यक्तं सत्किंचिदवशिष्यते ॥ ४७ ॥
tataḥ stimitagambhīraṃ na tejo na tamastatam ,
anākhyamanabhivyaktaṃ satkiṃcidavaśiṣyate 47
47. tataḥ stimitagambhīram na tejaḥ na tamaḥ tatam
anākhyam anabhivyaktam sat kiñcit avaśiṣyate
47. tataḥ stimitagambhīram na tejaḥ na ca tatam tamaḥ
anākhyam anabhivyaktam kiñcit sat avaśiṣyate
47. Thereafter, calm and profound, neither light nor pervasive darkness exists. Something truly existent (sat), unnamed and unmanifested, alone remains.
न शून्यं नापि चाकारं न दृश्यं न च दर्शनम् ।
न च भूतपदार्थौघो यदनन्ततया स्थितम् ॥ ४८ ॥
na śūnyaṃ nāpi cākāraṃ na dṛśyaṃ na ca darśanam ,
na ca bhūtapadārthaugho yadanantatayā sthitam 48
48. na śūnyam na api ca ākāram na dṛśyam na ca darśanam
na ca bhūtapadārthaughaḥ yat anantatayā sthitam
48. yat anantatayā sthitam tat na śūnyam na api ca ākāram
na dṛśyam na ca darśanam na ca bhūtapadārthaughaḥ
48. It is neither void nor form, neither an object of perception (dṛśya) nor the faculty of perception (darśana). Nor is it a multitude of material elements, as it exists purely as infinity.
किमप्यव्यपदेशात्म पूर्णात्पूर्णतराकृति ।
न सन्नासन्न सदसन्न भावो भवनं न च ॥ ४९ ॥
kimapyavyapadeśātma pūrṇātpūrṇatarākṛti ,
na sannāsanna sadasanna bhāvo bhavanaṃ na ca 49
49. kim api avyapadeśātma pūrṇāt pūrṇatarākṛti na
sat na asat na sat asat na bhāvaḥ bhavanam na ca
49. kim api avyapadeśātma pūrṇāt pūrṇatarākṛti na
sat na asat na sat asat na bhāvaḥ bhavanam na ca
49. It is something indescribable in its intrinsic nature (ātman), whose form is more complete than even the complete. It is neither existent nor non-existent, nor both existent and non-existent; it is neither an entity nor a process of becoming.
चिन्मात्रं चेत्यरहितमनन्तमजरं शिवम् ।
अनादिमध्यपर्यन्तं यदनादि निरामयम् ॥ ५० ॥
cinmātraṃ cetyarahitamanantamajaraṃ śivam ,
anādimadhyaparyantaṃ yadanādi nirāmayam 50
50. cit mātram cetyarahitam anantam ajaram śivam
anādimadhyaparyantam yat anādi nirāmayam
50. yat cit mātram cetyarahitam anantam ajaram
śivam anādimadhyaparyantam anādi nirāmayam
50. It is mere consciousness, devoid of any object of thought, infinite, ageless, and auspicious. Which is without beginning, middle, or end; it is beginningless and free from all affliction.
यस्मिञ्जगत्प्रस्फुरति दृष्टमौक्तिकहंसवत् ।
यश्चेदं यश्च नैवेदं देवः सदसदात्मकः ॥ ५१ ॥
yasmiñjagatprasphurati dṛṣṭamauktikahaṃsavat ,
yaścedaṃ yaśca naivedaṃ devaḥ sadasadātmakaḥ 51
51. yasmin jagat prasphurati dṛṣṭamauktikahaṃsavat yaḥ
ca idam yaḥ ca na eva idam devaḥ sadasadātmakaḥ
51. yasmin jagat dṛṣṭamauktikahaṃsavat prasphurati yaḥ
ca idam yaḥ ca na eva idam saḥ devaḥ sadasadātmakaḥ
51. That [reality] in which the world (jagat) vividly appears, like a swan made of illusory pearls. And who is both this [manifestation] and not this [manifestation], that luminous one (deva) whose intrinsic nature (ātman) encompasses both existence and non-existence.
अकर्णजिह्वानासात्वग्नेत्रः सर्वत्र सर्वदा ।
श्रृणोत्यास्वादयति यो जिघ्रेत्स्पृशति पश्यति ॥ ५२ ॥
akarṇajihvānāsātvagnetraḥ sarvatra sarvadā ,
śrṛṇotyāsvādayati yo jighretspṛśati paśyati 52
52. akarṇajihvānāsātvagnetraḥ sarvatra sarvadā
śṛṇoti āsvādayati yaḥ jighret spṛśati paśyati
52. yaḥ akarṇajihvānāsātvagnetraḥ sarvatra sarvadā
śṛṇoti āsvādayati jighret spṛśati paśyati
52. He is without ears, tongue, nose, skin, or eyes, yet everywhere and always, he hears, tastes, smells, touches, and sees.
स एव सदसद्रूपं येनालोकेन लक्ष्यते ।
सर्गचित्रमनाद्यन्तं स्वरूपं चाप्य रञ्जनम् ॥ ५३ ॥
sa eva sadasadrūpaṃ yenālokena lakṣyate ,
sargacitramanādyantaṃ svarūpaṃ cāpya rañjanam 53
53. sa eva sat-asat-rūpam yena ālokena lakṣyate
sarga-citram anādi-antam svarūpam ca api arañjanam
53. sa eva yena ālokena sat-asat-rūpam lakṣyate
sarga-citram anādi-antam ca api arañjanam svarūpam
53. That (reality) itself, by its own illumination, is perceived as the form of both existent and non-existent. It is the beginningless and endless picture of creation, and its own true nature (svarūpa) is untainted.
अर्धोन्मीलितदृश्यभ्रूमध्ये तारकवज्जगत् ।
व्योमात्मैव सदाभासं स्वरूपं योऽभिपश्यति ॥ ५४ ॥
ardhonmīlitadṛśyabhrūmadhye tārakavajjagat ,
vyomātmaiva sadābhāsaṃ svarūpaṃ yo'bhipaśyati 54
54. ardha-unmīlita-dṛśya-bhrū-madhye tārakavat jagat
vyoma-ātmā eva sadā-ābhāsam svarūpam yaḥ abhipaśyati
54. yaḥ ardha-unmīlita-dṛśya-bhrū-madhye tārakavat jagat
vyoma-ātmā eva sadā-ābhāsam svarūpam abhipaśyati
54. He who perceives the world, like a pupil, within the half-opened, visible space between the eyebrows, as his own true nature (svarūpa) which is the self (ātman) of space and is always shining.
यस्यान्यदस्ति न विभोः कारणं शशशृङ्गवत् ।
यस्येदं च जगत्कार्यं तरङ्गौघ इवाम्भसः ॥ ५५ ॥
yasyānyadasti na vibhoḥ kāraṇaṃ śaśaśṛṅgavat ,
yasyedaṃ ca jagatkāryaṃ taraṅgaugha ivāmbhasaḥ 55
55. yasya anyat asti na vibhoḥ kāraṇam śaśa-śṛṅgavat
yasya idam ca jagat-kāryam taraṅga-oghaḥ iva ambhasaḥ
55. yasya vibhoḥ anyat kāraṇam śaśa-śṛṅgavat na asti ca
yasya idam jagat-kāryam ambhasaḥ taraṅga-oghaḥ iva
55. Of this omnipresent reality (vibhu), there is no other cause, just as a rabbit's horn does not exist. And this world is its effect, just like a multitude of waves originates from water.
ज्वलतः सर्वतोऽजस्रं चित्तस्थानेषु तिष्ठतः ।
यस्य चिन्मात्रदीपस्य भासा भाति जगत्त्रयम् ॥ ५६ ॥
jvalataḥ sarvato'jasraṃ cittasthāneṣu tiṣṭhataḥ ,
yasya cinmātradīpasya bhāsā bhāti jagattrayam 56
56. jvalataḥ sarvataḥ ajasram citta-sthāneṣu tiṣṭhataḥ
yasya cit-mātra-dīpasya bhāsā bhāti jagat-trayam
56. yasya citta-sthāneṣu sarvataḥ ajasram jvalataḥ
tiṣṭhataḥ cit-mātra-dīpasya bhāsā jagat-trayam bhāti
56. By the radiance of the lamp of pure consciousness (cit-mātra), which constantly shines everywhere and resides within the various states of mind, the three worlds are illuminated.
यं विनाऽर्कादयोऽप्येते प्रकाशास्तिमिरोपमाः ।
सति यस्मिन्प्रवर्तन्ते त्रिजगन्मृगतृष्णिकाः ॥ ५७ ॥
yaṃ vinā'rkādayo'pyete prakāśāstimiropamāḥ ,
sati yasminpravartante trijaganmṛgatṛṣṇikāḥ 57
57. yam vinā arkādayaḥ api ete prakāśāḥ timiropamāḥ
sati yasmin pravartante trijagat mṛgatṛṣṇikāḥ
57. yam vinā ete arkādayaḥ api prakāśāḥ timiropamāḥ (bhavanti); yasmin sati trijagat mṛgatṛṣṇikāḥ pravartante.
57. Without that ultimate reality, even these sources of light, such as the sun, become like darkness. But when that reality is present, the three worlds appear like mere mirages.
सस्पन्दे समुदेतीव निःस्पन्दान्तर्गते न च ।
इयं यस्मिञ्जगल्लक्ष्मीरलात इव चक्रता ॥ ५८ ॥
saspande samudetīva niḥspandāntargate na ca ,
iyaṃ yasmiñjagallakṣmīralāta iva cakratā 58
58. saspande samudeti iva niḥspandāntargate na ca
iyam yasmin jagallakṣmīḥ alāte iva cakratā
58. yasmin iyam jagallakṣmīḥ saspande samudeti iva,
niḥspandāntargate ca na,
alāte cakratā iva (bhāti).
58. In that ultimate reality (which is itself motionless), this splendor of the world (jagat-lakṣmī) appears as if arising within motion (saspande) and not within stillness (niḥspanda-antargate), just as the illusion of a circle (cakratā) appears in a twirling firebrand (alāta).
जगन्निर्माणविलयविलासो व्यापको महान् ।
स्पन्दास्पन्दात्मको यस्य स्वभावो निर्मलोऽक्षयः ॥ ५९ ॥
jagannirmāṇavilayavilāso vyāpako mahān ,
spandāspandātmako yasya svabhāvo nirmalo'kṣayaḥ 59
59. jagannirmāṇavilayavilāsaḥ vyāpakaḥ mahān
spandāspandātmakaḥ yasya svabhāvaḥ nirmalaḥ akṣayaḥ
59. yasya jagannirmāṇavilayavilāsaḥ vyāpakaḥ mahān spandāspandātmakaḥ svabhāvaḥ nirmalaḥ akṣayaḥ (asti).
59. Whose intrinsic nature (svabhāva) is the grand, pervasive play (vilāsa) of the world's creation and dissolution, comprising both vibration and non-vibration, and who is pure and imperishable.
स्पन्दास्पन्दमयी यस्य पवनस्येव सर्वगा ।
सत्ता नाम्नैव भिन्नेव व्यवहारान्न वस्तुतः ॥ ६० ॥
spandāspandamayī yasya pavanasyeva sarvagā ,
sattā nāmnaiva bhinneva vyavahārānna vastutaḥ 60
60. spandāspandamayī yasya pavanasya iva sarvagā
sattā nāmnā eva bhinnā iva vyavahārāt na vastutaḥ
60. yasya spandāspandamayī sarvagā sattā pavanasya iva (asti).
sā nāmnā eva vyavahārāt bhinnā iva (bhāti),
na vastutaḥ.
60. Whose all-pervading existence (sattā) is composed of both vibration and non-vibration, like the wind. This existence (sattā) appears different only by name and conventional usage (vyavahāra), but not in reality.
सर्वदैव प्रबुद्धो यः सुप्तो यः सर्वदैव च ।
न सुप्तो न प्रबुद्धश्च यः सर्वत्रैव सर्वदा ॥ ६१ ॥
sarvadaiva prabuddho yaḥ supto yaḥ sarvadaiva ca ,
na supto na prabuddhaśca yaḥ sarvatraiva sarvadā 61
61. sarvadā eva prabuddhaḥ yaḥ suptaḥ yaḥ sarvadā eva ca
na suptaḥ na prabuddhaḥ ca yaḥ sarvatra eva sarvadā
61. yaḥ sarvadā eva prabuddhaḥ yaḥ sarvadā eva ca suptaḥ
yaḥ sarvatra eva sarvadā na suptaḥ na ca prabuddhaḥ
61. He who is always enlightened, and he who is always in deep sleep, and yet he who is neither asleep nor enlightened, always and everywhere (referring to the self (ātman) or ultimate consciousness).
यदस्पन्दं शिवं शान्तं यत्स्पन्दं त्रिजगत्स्थितिः ।
स्पन्दास्पन्दविलासात्मा य एको भरिताकृतिः ॥ ६२ ॥
yadaspandaṃ śivaṃ śāntaṃ yatspandaṃ trijagatsthitiḥ ,
spandāspandavilāsātmā ya eko bharitākṛtiḥ 62
62. yat aspandam śivam śāntam yat spandam trijagatsthitiḥ
spandāspandavilāsātmā yaḥ ekaḥ bharitākṛtiḥ
62. yat aspandam śivam śāntam yat spandam trijagatsthitiḥ
yaḥ spandāspandavilāsātmā ekaḥ bharitākṛtiḥ
62. That which is motionless, auspicious, and peaceful; and that which, through its vibration (spandam), constitutes the very existence of the three worlds. He who is the self (ātman) whose nature is the playful manifestation of both motion and stillness, that one supreme being is unique and of full, complete form.
आमोद इव पुष्पेषु न नश्यति विनाशिषु ।
प्रत्यक्षस्थोऽप्यथाग्राह्यः शौक्ल्यं शुक्लपटे यथा ॥ ६३ ॥
āmoda iva puṣpeṣu na naśyati vināśiṣu ,
pratyakṣastho'pyathāgrāhyaḥ śauklyaṃ śuklapaṭe yathā 63
63. āmodaḥ iva puṣpeṣu na naśyati vināśiṣu pratyakṣasthaḥ
api atha agrāhyaḥ śauklyam śuklapaṭe yathā
63. yathā puṣpeṣu āmodaḥ vināśiṣu na naśyati yathā
śuklapaṭe śauklyam pratyakṣasthaḥ api atha agrāhyaḥ
63. Just as the fragrance (āmoda) in flowers does not perish even when the flowers themselves are perishable, and just as the whiteness (śauklya) in a white cloth (cannot be grasped separately), so too the self (ātman), though directly present, remains ungraspable.
मूकोपमोऽपि योऽमूको मन्ता योऽप्युपलोपमः ।
यो भोक्ता नित्यतृप्तोऽपि कर्ता यश्चाप्यकिंचनः ॥ ६४ ॥
mūkopamo'pi yo'mūko mantā yo'pyupalopamaḥ ,
yo bhoktā nityatṛpto'pi kartā yaścāpyakiṃcanaḥ 64
64. mūkopamaḥ api yaḥ amūkaḥ mantā yaḥ api upalopamaḥ
yaḥ bhoktā nityatṛptaḥ api kartā yaḥ ca api akiṃcanaḥ
64. yaḥ mūkopamaḥ api amūkaḥ yaḥ upalopamaḥ api mantā
yaḥ nityatṛptaḥ api bhoktā yaḥ ca api akiṃcanaḥ kartā
64. He who, though appearing like a mute, is not mute; he who, though seemingly like a stone, is a thinker; he who, though eternally satisfied, is an enjoyer; and he who, though possessing nothing, is the ultimate doer (referring to the self (ātman)).
योऽनङ्गोऽपि समस्ताङ्गः सहस्रकरलोचनः ।
न किंचित्संस्थितेनापि येन व्याप्तमिदं जगत् ॥ ६५ ॥
yo'naṅgo'pi samastāṅgaḥ sahasrakaralocanaḥ ,
na kiṃcitsaṃsthitenāpi yena vyāptamidaṃ jagat 65
65. yaḥ anaṅgaḥ api samasta-aṅgaḥ sahasra-kara-locanaḥ
na kiṃcit saṃsthitena api yena vyāptam idam jagat
65. yena anaṅgaḥ api samasta-aṅgaḥ sahasra-kara-locanaḥ
na kiṃcit saṃsthitena api idam jagat vyāptam
65. He, by whom this entire universe is pervaded – though He is bodiless, He possesses all forms and has a thousand hands and eyes. And even though He is not specifically located anywhere, nothing at all in this world is unpervaded by Him.
निरिन्द्रियबलस्यापि यस्याशेषेन्द्रियक्रियाः ।
यस्य निर्मननस्यैता मनोनिर्माणरीतयः ॥ ६६ ॥
nirindriyabalasyāpi yasyāśeṣendriyakriyāḥ ,
yasya nirmananasyaitā manonirmāṇarītayaḥ 66
66. nirindriya-balasya api yasya aśeṣa-indriya-kriyāḥ
yasya nirmananasya etāḥ manaḥ-nirmāṇa-rītayaḥ
66. yasya nirindriya-balasya api aśeṣa-indriya-kriyāḥ (santi)
yasya nirmananasya (api) etāḥ manaḥ-nirmāṇa-rītayaḥ (santi)
66. He, whose are all the functions of the senses (indriyas), even though He is devoid of sensory power; and whose are these very processes of mental creation, even though He Himself is without a mind.
यदनालोकनाद्भान्तिसंसारोरगभीतयः ।
यस्मिन्दृष्टे पलायन्ते सर्वाशाः सर्वभीतयः ॥ ६७ ॥
yadanālokanādbhāntisaṃsāroragabhītayaḥ ,
yasmindṛṣṭe palāyante sarvāśāḥ sarvabhītayaḥ 67
67. yat anālokanāt bhrānti-saṃsāra-uraga-bhītayaḥ
yasmin dṛṣṭe palāyante sarva-āśāḥ sarva-bhītayaḥ
67. yat anālokanāt bhrānti-saṃsāra-uraga-bhītayaḥ (bhavanti)
yasmin dṛṣṭe sarva-āśāḥ sarva-bhītayaḥ palāyante
67. From the non-perception of whom arise the fears of the serpent of illusory transmigration (saṃsāra). When He is truly seen, all desires and all fears vanish.
साक्षिणि स्फार आभासे ध्रुवे दीप इव क्रियाः ।
सति यस्मिन्प्रवर्तन्ते चित्तेहाः स्पन्दपूर्विकाः ॥ ६८ ॥
sākṣiṇi sphāra ābhāse dhruve dīpa iva kriyāḥ ,
sati yasminpravartante cittehāḥ spandapūrvikāḥ 68
68. sākṣiṇi sphāre ābhāse dhruve dīpe iva kriyāḥ sati
yasmin pravartante citta-īhāḥ spanda-pūrvikāḥ
68. yasmin sākṣiṇi dhruve sphāre ābhāse sati,
dīpe kriyāḥ iva,
spanda-pūrvikāḥ citta-īhāḥ pravartante
68. In Him, the unchanging witness (sākṣi), the expansive light (ābhāsa), all mental endeavors (citta-īhā), which are preceded by pulsation, proceed, just as activities occur in the presence of a lamp.
यस्माद्धटपटाकारपदार्थशतपङ्कतयः ।
तरङ्गगणकल्लोलवीचयो वारिधेरिव ॥ ६९ ॥
yasmāddhaṭapaṭākārapadārthaśatapaṅkatayaḥ ,
taraṅgagaṇakallolavīcayo vāridheriva 69
69. yasmāt ghaṭapaṭākārapadārthaśatapaṅkatayaḥ
taraṅgagaṇakallolavīcayo vāridher iva
69. yasmāt ghaṭapaṭākārapadārthaśatapaṅkatayaḥ
vāridheḥ taraṅgagaṇakallolavīcayaḥ iva
69. From which arise hundreds of arrays of objects, such as pots and cloths, just as a multitude of surging waves and ripples arise from the ocean.
स एवान्यतयोदेति यत्पदार्थशतभ्रमैः ।
कटकाङ्गदकेयूरनूपुरैरिव काञ्चनम् ॥ ७० ॥
sa evānyatayodeti yatpadārthaśatabhramaiḥ ,
kaṭakāṅgadakeyūranūpurairiva kāñcanam 70
70. saḥ eva anyatayā udeti yat padārthaśatabhramaiḥ
kaṭakāṅgadakeyūranūpurair iva kāñcanam
70. saḥ eva yat padārthaśatabhramaiḥ anyatayā
udeti kāñcanam kaṭakāṅgadakeyūranūpuraiḥ iva
70. That very (reality) appears as various other forms, by means of hundreds of illusory objects, just as gold appears as bracelets, armlets, shoulder ornaments, and anklets.
यस्त्वमेकोऽवभासात्मा योऽहमेते जनाश्च ये ।
यश्च न त्वमबुद्धात्मा नाहं नैते जनाश्च यः ॥ ७१ ॥
yastvameko'vabhāsātmā yo'hamete janāśca ye ,
yaśca na tvamabuddhātmā nāhaṃ naite janāśca yaḥ 71
71. yaḥ tvam ekaḥ avabhāsātmā yaḥ aham ete janāḥ ca ye
yaḥ ca na tvam abuddhātmā na aham na ete janāḥ ca yaḥ
71. yaḥ tvam ekaḥ avabhāsātmā yaḥ aham ca ye ete janāḥ
ca yaḥ abuddhātmā na tvam na aham ca na ete janāḥ
71. That singular self (ātman) whose essential nature (ātman) is effulgence is you, it is I, and it is these people. Conversely, that which is the un-awakened self (ātman) is neither you, nor I, nor these people.
अन्येवाप्यतिरिक्तेव सैवासेव च भङ्गुरा ।
पयसीव तरङ्गाली यस्मात्फुरति दृश्यभूः ॥ ७२ ॥
anyevāpyatirikteva saivāseva ca bhaṅgurā ,
payasīva taraṅgālī yasmātphurati dṛśyabhūḥ 72
72. anyā iva api atiriktā iva sā eva asat iva ca bhaṅgurā
payasi iva taraṅgālī yasmāt sphurati dṛśyabhūḥ
72. yasmāt dṛśyabhūḥ anyā iva api atiriktā iva ca sā eva
asat iva ca bhaṅgurā payasi taraṅgālī iva sphurati
72. From which the visible realm (dṛśyabhūḥ) manifests, appearing as something else, even as something separate, and yet it is itself unreal and fleeting, just like a series of waves in water.
यतः कालस्य कलना यतो दृश्यस्य दृश्यता ।
मानसी कलना येन यस्य भासा विभासनम् ॥ ७३ ॥
yataḥ kālasya kalanā yato dṛśyasya dṛśyatā ,
mānasī kalanā yena yasya bhāsā vibhāsanam 73
73. yataḥ kālasya kalanā yataḥ dṛśyasya dṛśyatā
mānasī kalanā yena yasya bhāsā vibhāsanam
73. yataḥ kālasya kalanā yataḥ dṛśyasya dṛśyatā
yena mānasī kalanā yasya bhāsā vibhāsanam
73. From whom proceeds the manifestation of time, and from whom comes the perceptibility of the visible. By whom occurs the mental manifestation, and by whose light is there illumination.
क्रियां रूपं रसं गन्धं शब्दं स्पर्शं च चेतनम् ।
यद्वेत्सि तदसौ देवो येन वेत्सि तदप्यसौ ॥ ७४ ॥
kriyāṃ rūpaṃ rasaṃ gandhaṃ śabdaṃ sparśaṃ ca cetanam ,
yadvetsi tadasau devo yena vetsi tadapyasau 74
74. kriyām rūpam rasam gandham śabdam sparśam ca cetanam
yat vetsi tat asau devaḥ yena vetsi tat api asau
74. yat kriyām rūpam rasam gandham śabdam sparśam ca
cetanam vetsi tat asau devaḥ yena vetsi tat api asau
74. Whatever you perceive - action, form, taste, smell, sound, touch, and even consciousness - that itself is that divine (deva) being. And that by which you perceive all this, that also is He (deva).
द्रष्टुरदर्शनदृश्यानां मध्ये यद्दर्शनं स्थितम् ।
साध्यो तदवधानेन स्वात्मानमवबुध्यसे ॥ ७५ ॥
draṣṭuradarśanadṛśyānāṃ madhye yaddarśanaṃ sthitam ,
sādhyo tadavadhānena svātmānamavabudhyase 75
75. draṣṭuḥ adarśanadṛśyānām madhye yat darśanam
sthitam sādhyaḥ tat avadhānena svātmānam avabudhyase
75. draṣṭuḥ adarśanadṛśyānām madhye yat darśanam
sthitam sādhyaḥ tat avadhānena svātmānam avabudhyase
75. That perception which exists between the seer (draṣṭṛ) and the unseen as well as the seen objects (adarśanadṛśya) - by focusing your attention on that, O virtuous one, you will realize your true self (ātman).
अजमजरमनाद्यं शाश्वतं ब्रह्म नित्यं शिवममलममोघं वन्यमुच्चैरनिन्द्यम् ।
सकलकलनशून्यं कारणं कारणानामनुभवनमवेद्यं वेदनं विश्वमन्तः ॥ ७६ ॥
ajamajaramanādyaṃ śāśvataṃ brahma nityaṃ śivamamalamamoghaṃ vanyamuccairanindyam ,
sakalakalanaśūnyaṃ kāraṇaṃ kāraṇānāmanubhavanamavedyaṃ vedanaṃ viśvamantaḥ 76
76. ajam ajaram anādyam śāśvatam brahma nityam
śivam amalam amogham vanyam uccaiḥ
anindyam sakalakalanśūnyam kāraṇam kāraṇānām
anubhavanam avedyam vedanam viśvam antaḥ
76. brahma ajam ajaram anādyam śāśvatam nityam
śivam amalam amogham vanyam uccaiḥ
anindyam sakalakalanśūnyam kāraṇam kāraṇānām
anubhavanam avedyam vedanam viśvam antaḥ
76. That Brahman (brahman) is unborn, ageless, without beginning, perpetual, eternal, auspicious, pure, unfailing, venerable, and supremely irreproachable. It is devoid of all divisions, the cause of all causes. It is the unknowable realization, the knowledge that is the universe, residing within.

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 (current chapter) 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