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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-91

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भानुरुवाच ।
तेनैतद्वच्मि भवगन्यथाकालं मनो मुने ।
अनिग्राह्यमभेद्यं च शापैरपि दुरासदैः ॥ १ ॥
bhānuruvāca ,
tenaitadvacmi bhavaganyathākālaṃ mano mune ,
anigrāhyamabhedyaṃ ca śāpairapi durāsadaiḥ 1
1. tena etat vacmi bhagavan yathākālam manaḥ mune |
anigrāhyam abhedyam ca śāpaiḥ api durāsadaiḥ || 1 ||
1. bhagavan mune tena etat vacmi yathākālam manaḥ
anigrāhyam abhedyam ca api durāsadaiḥ śāpaiḥ (asti) 1
1. Bhānu said: "Therefore, O venerable one (bhagavan), O sage (muni), I speak this at the opportune time: the mind (manas) is uncontrollable and impenetrable, even by formidable curses."
ऐन्दवानामतः सृष्टिक्रमाणां प्रविनाशनम् ।
युज्यते न च तद्ब्रह्मन्युक्तमेतन्महात्मनः ॥ २ ॥
aindavānāmataḥ sṛṣṭikramāṇāṃ pravināśanam ,
yujyate na ca tadbrahmanyuktametanmahātmanaḥ 2
2. aindavānām ataḥ sṛṣṭikramāṇām pravināśanam | yujyate
na ca tat brahman yuktam etat mahātmanaḥ || 2 ||
2. ataḥ brahman,
aindavānām sṛṣṭikramāṇām pravināśanam na yujyate ca tat etat mahātmanaḥ yuktam na (asti) 2
2. Therefore, O Brahman, the complete destruction of the sequences of lunar creations is not appropriate. Moreover, this (destruction) is not fitting for a great soul (mahātman).
किं तदस्ति जगत्यस्मिन्विविधेषु जगत्सु च ।
तवापि नाथ नाथस्य यद्दैन्याय महात्मनः ॥ ३ ॥
kiṃ tadasti jagatyasminvividheṣu jagatsu ca ,
tavāpi nātha nāthasya yaddainyāya mahātmanaḥ 3
3. kim tat asti jagati asmin vividheṣu jagatsu ca | tava
api nātha nāthasya yat dainyāya mahātmanaḥ || 3 ||
3. nātha,
asmin jagati ca vividheṣu jagatsu kim tat asti,
yat tava nāthasya mahātmanaḥ api dainyāya (syāt) 3
3. O Lord, what is there in this world, and in its various worlds, that could cause wretchedness to your protector, the great soul (mahātman)?
मनो हि जगतां कर्तृ मनो हि पुरुषः स्मृतः ।
यन्मनोनिश्चयकृतं तद्द्रव्यौषधिदण्डनैः ॥ ४ ॥
mano hi jagatāṃ kartṛ mano hi puruṣaḥ smṛtaḥ ,
yanmanoniścayakṛtaṃ taddravyauṣadhidaṇḍanaiḥ 4
4. manaḥ hi jagatām kartṛ manaḥ hi puruṣaḥ smṛtaḥ
yat manoniścayakṛtam tat dravyoṣadhidaṇḍanaiḥ
4. manaḥ hi jagatām kartṛ manaḥ hi puruṣaḥ smṛtaḥ yat
manoniścayakṛtam tat dravyoṣadhidaṇḍanaiḥ (na śakyate)
4. The mind is indeed the creator of the worlds, and the mind is considered to be the supreme cosmic person (puruṣa). That which is determined and accomplished by the mind cannot be undone by material objects, medicines, or even punishments.
हन्तुं न शक्यते जन्तोः प्रतिबिम्बं मणेरिव ।
तस्मादेतेऽत्र तिष्ठन्तु भासुरैः सर्गसंभ्रमैः ॥ ५ ॥
hantuṃ na śakyate jantoḥ pratibimbaṃ maṇeriva ,
tasmādete'tra tiṣṭhantu bhāsuraiḥ sargasaṃbhramaiḥ 5
5. hantum na śakyate jantoḥ pratibimbam maṇeḥ iva
tasmāt ete atra tiṣṭhantu bhāsuraiḥ sargasambhramaiḥ
5. maṇeḥ iva jantoḥ pratibimbam hantum na śakyate
tasmāt ete bhāsuraiḥ sargasambhramaiḥ atra tiṣṭhantu
5. Just as one cannot destroy the reflection of a gem, so too one cannot destroy the mental projections (pratibimba) of a living being (jantu). Therefore, let these dazzling creative illusions (sargasambhrama) remain here.
त्वं सृष्ट्वेह प्रजास्तिष्ठ बुद्ध्याकाशो ह्यनन्तकः ।
चित्ताकाशश्चिदाकाश आकाशश्च तृतीयकः ॥ ६ ॥
tvaṃ sṛṣṭveha prajāstiṣṭha buddhyākāśo hyanantakaḥ ,
cittākāśaścidākāśa ākāśaśca tṛtīyakaḥ 6
6. tvam sṛṣṭvā iha prajāḥ tiṣṭha buddhyākāśaḥ hi
anantakaḥ cittākāśaḥ cidākāśaḥ ākāśaḥ ca tṛtīyakaḥ
6. tvam iha prajāḥ sṛṣṭvā (san)
buddhyākāśaḥ (san) tiṣṭha hi (saḥ)
anantakaḥ (asti) cittākāśaḥ cidākāśaḥ
ca tṛtīyakaḥ ākāśaḥ (ca santi)
6. Having created beings (prajā) here, you (the mind) reside as the infinite space of intellect (buddhyākāśa). There are also the space of mind (cittākāśa), the space of consciousness (cidākāśa), and the third, ordinary space (ākāśa).
अनन्तास्त्रय एवैते चिदाकाशप्रकाशिताः ।
एकं द्वौ त्रीन्बहून्वापि कुरु सर्गाञ्जगत्पते ॥ ७ ॥
anantāstraya evaite cidākāśaprakāśitāḥ ,
ekaṃ dvau trīnbahūnvāpi kuru sargāñjagatpate 7
7. anantāḥ trayaḥ eva ete cidākāśaprakāśitāḥ ekam
dvau trīn bahūn vā api kuru sargān jagatpate
7. ete trayaḥ anantāḥ eva cidākāśaprakāśitāḥ (santi) he jagatpate,
ekam dvau trīn vā api bahūn sargān kuru
7. Indeed, these three (types of space) are infinite, illuminated by the space of consciousness (cidākāśa). O Lord of the worlds (jagatpati), create one, two, three, or even many worlds!
स्वेच्छयात्मनि तिष्ठ त्वं किं गृहीतं तवैन्दवैः ।
ब्रह्मोवाच ।
अथैन्दवजगज्जाले भानुनैवमुदाहृते ॥ ८ ॥
svecchayātmani tiṣṭha tvaṃ kiṃ gṛhītaṃ tavaindavaiḥ ,
brahmovāca ,
athaindavajagajjāle bhānunaivamudāhṛte 8
8. sva-icchayā ātmani tiṣṭha tvam kim gṛhītam tava aindavaiḥ
brahmā uvāca atha aindava-jagat-jāle bhānunā evam udāhṛte
8. tvam sva-icchayā ātmani tiṣṭha tava aindavaiḥ kim gṛhītam brahmā uvāca atha bhānunā aindava-jagat-jāle evam udāhṛte.
.
.
8. Remain in your own true self (ātman) by your own will. What has been taken by your lunar rays? Brahmā said: Then, when the Sun had thus spoken in the network of the moon-related world...
मया संचिन्त्य सुचिरमिदमुक्तं महामुने ।
युक्तमुक्तं त्वया भानो विततं हि किलाम्बरम् ॥ ९ ॥
mayā saṃcintya suciramidamuktaṃ mahāmune ,
yuktamuktaṃ tvayā bhāno vitataṃ hi kilāmbaram 9
9. mayā saṃcintya su-ciram idam uktam mahā-mune
yuktam uktam tvayā bhāno vitatam hi kila ambaram
9. mahā-mune mayā su-ciram saṃcintya idam uktam
bhāno tvayā yuktam uktam hi ambaram kila vitatam
9. Having reflected deeply for a long time, I said this, O great sage: 'You have spoken rightly, O Bhānu, for the sky is indeed expansive.
मनश्च विततं वापि चिदाकाशश्च विस्तृतः ।
तद्यथाभिमतं सर्गं नित्यकर्म करोम्यहम् ॥ १० ॥
manaśca vitataṃ vāpi cidākāśaśca vistṛtaḥ ,
tadyathābhimataṃ sargaṃ nityakarma karomyaham 10
10. manaḥ ca vitatam vā api cit-ākāśaḥ ca vistṛtaḥ
tat yathā-abhimatam sargam nitya-karma karomi aham
10. manaḥ ca vitatam vā api ca cit-ākāśaḥ vistṛtaḥ
tat aham yathā-abhimatam sargam nitya-karma karomi
10. And the mind is also expansive, and the space of consciousness (cidākāśa) is vast. Therefore, I shall perform creation (sarga) as desired, my constant action (karma).
कल्पयामि बहून्याशु भूतजालानि भास्कर ।
तत्त्वमेवाशु भगवन्प्रथमो मे मनुर्भव ॥ ११ ॥
kalpayāmi bahūnyāśu bhūtajālāni bhāskara ,
tattvamevāśu bhagavanprathamo me manurbhava 11
11. kalpayāmi bahūni āśu bhūta-jālāni bhāskara tat
tvam eva āśu bhagavan prathamaḥ me manuḥ bhava
11. bhāskara aham āśu bahūni bhūta-jālāni kalpayāmi tat
he bhagavan tvam eva āśu me prathamaḥ manuḥ bhava
11. I quickly create many networks of beings, O Bhāskara. Therefore, O Lord (Bhagavan), you must quickly become my first Manu.
कुरु सर्गं यथाकामं मया समभिचोदितः ।
अथैतत्स महातेजा मम वाक्यं प्रभाकरः ॥ १२ ॥
kuru sargaṃ yathākāmaṃ mayā samabhicoditaḥ ,
athaitatsa mahātejā mama vākyaṃ prabhākaraḥ 12
12. kuru sargam yathākāmam mayā samabhicoditaḥ atha
etat saḥ mahātejāḥ mama vākyam prabhākaraḥ
12. mayā samabhicoditaḥ yathākāmam sargam kuru.
atha saḥ mahātejāḥ prabhākaraḥ mama etat vākyam (aṅgīkṛtavān).
12. Impelled by me, create the creation as you desire. Thereupon, that greatly effulgent Prabhākara received this command of mine.
अङ्गीकृत्य द्विधात्मानं चकार तपतांवर ।
एकेन प्राक्तनेनास्मिन्वपुषा सूर्यतां गतः ॥ १३ ॥
aṅgīkṛtya dvidhātmānaṃ cakāra tapatāṃvara ,
ekena prāktanenāsminvapuṣā sūryatāṃ gataḥ 13
13. aṅgīkṛtya dvidhā ātmānam cakāra tapatām vara
ekena prāktenena asmin vapuṣā sūryatām gataḥ
13. (he) tapatām vara,
(saḥ) aṅgīkṛtya ātmānam dvidhā cakāra.
ekena prāktenena vapuṣā asmin sūryatām gataḥ.
13. O best among ascetics, having accepted (the command), he made his self (ātman) twofold. With one, his former body, he attained the state of being the sun (sūryatā) in this (creation).
व्योमाध्वगतया सर्गे ततान दिवसावलिम् ।
मन्मनुत्वं द्वितीयेन कृत्वा स्ववपुषा क्षणात् ॥ १४ ॥
vyomādhvagatayā sarge tatāna divasāvalim ,
manmanutvaṃ dvitīyena kṛtvā svavapuṣā kṣaṇāt 14
14. vyoma adhva gatayā sarge tatāna divasā avalim
mat manutvam dvitīyena kṛtvā sva vapuṣā kṣaṇāt
14. (saḥ) vyoma adhva gatayā sarge divasā avalim tatāna.
(saḥ) dvitīyena sva vapuṣā kṣaṇāt mat manutvam kṛtvā.
14. By his movement through the sky, he extended the sequence of days in creation. Having instantly assumed the state of being my Manu with his second body...
ससर्ज सकलां सृष्टिं
तां तामभिमतां मम ॥ १५ ॥
sasarja sakalāṃ sṛṣṭiṃ
tāṃ tāmabhimatāṃ mama 15
15. sasarja sakalām sṛṣṭim
tām tām abhimatām mama
15. (saḥ) mama abhimatām tām tām sakalām sṛṣṭim sasarja.
15. ...he created all those various desired creations of mine.
एतत्ते कथितं सर्वं वसिष्ठमनसो मुने ।
स्वरूपं सर्वकृत्त्वं च शक्तत्वं च महात्मनः ॥ १६ ॥
etatte kathitaṃ sarvaṃ vasiṣṭhamanaso mune ,
svarūpaṃ sarvakṛttvaṃ ca śaktatvaṃ ca mahātmanaḥ 16
16. etat te kathitam sarvam vasiṣṭhamanaso mune
svarūpam sarvakṛttvam ca śaktatvam ca mahātmanaḥ
16. mune vasiṣṭhamanaso te etat sarvam kathitam.
svarūpam ca sarvakṛttvam ca śaktatvam mahātmanaḥ.
16. O sage whose mind is like Vasiṣṭha's, all this has been explained to you: the true nature (svarūpa), the capacity to be the doer of all, and the power of the great soul (mahātman).
प्रतिभासमुपायाति यद्यदस्य हि चेतसः ।
तत्तत्प्रकटतामेति स्थैर्यं सफलतामपि ॥ १७ ॥
pratibhāsamupāyāti yadyadasya hi cetasaḥ ,
tattatprakaṭatāmeti sthairyaṃ saphalatāmapi 17
17. pratibhāsam upāyāti yat yat asya hi cetasaḥ
tat tat prakaṭatām eti sthairyam saphalatām api
17. asya cetasaḥ yat yat hi pratibhāsam upāyāti,
tat tat prakaṭatām eti sthairyam api saphalatām.
17. Whatever indeed comes into the mind (cetas) of this (person), that very thing attains manifestation, stability, and also success.
सामान्यब्राह्मणा भूत्वा प्रतिभासवशात्किल ।
ऐन्दवा ब्रह्मतां याता मनसः पश्य शक्तताम् ॥ १८ ॥
sāmānyabrāhmaṇā bhūtvā pratibhāsavaśātkila ,
aindavā brahmatāṃ yātā manasaḥ paśya śaktatām 18
18. sāmānya brāhmaṇā bhūtvā pratibhāsavaśāt kila
aindavā brahmatām yātā manasaḥ paśya śaktatām
18. sāmānya brāhmaṇā bhūtvā aindavā kila pratibhāsavaśāt brahmatām yātāḥ.
manasaḥ śaktatām paśya.
18. Having been ordinary Brahmins, the Aindavas (Lunar sages) indeed attained the state of Brahman by the power of their perception (pratibhāsa). See the potency of the mind (manas)!
यथा चैन्दवजीवास्ते चित्रत्वाद्ब्रह्मतां गताः ।
वयं तथैव चिद्भावाच्चित्तत्वाद्ब्रह्मतां गताः ॥ १९ ॥
yathā caindavajīvāste citratvādbrahmatāṃ gatāḥ ,
vayaṃ tathaiva cidbhāvāccittatvādbrahmatāṃ gatāḥ 19
19. yathā ca aindavajīvāḥ te citratvāt brahmatām gatāḥ
vayam tathaiva cidbhāvāt cittatvāt brahmatām gatāḥ
19. yathā ca te aindavajīvāḥ citratvāt brahmatām gatāḥ,
tathaiva vayam cidbhāvāt cittatvāt brahmatām gatāḥ.
19. And just as those Lunar beings (aindava jīvas) attained the state of Brahman by virtue of their unique nature (citratva), so too do we attain the state of Brahman by virtue of our conscious nature (cidbhāva) and our being mind (cittatva).
चित्तं हि प्रतिभासात्म यच्च तत्प्रतिभासनम् ।
तदिदं भाति देहादि स्वान्तं नान्यास्ति देहदृक् ॥ २० ॥
cittaṃ hi pratibhāsātma yacca tatpratibhāsanam ,
tadidaṃ bhāti dehādi svāntaṃ nānyāsti dehadṛk 20
20. cittam hi pratibhāsātma yat ca tat pratibhāsanam
tat idam bhāti dehādi sva antam na anyā asti dehadṛk
20. cittam hi pratibhāsātma.
yat ca tat pratibhāsanam tat idam dehādi bhāti.
sva antam [idam eva] na anyā dehadṛk asti.
20. The mind is inherently the nature of appearance itself. Whatever manifests, that very manifestation appears as the body and other objects. It is its own internal perceiver; there is no other observer of the body.
चित्तमात्मचमत्कारं तच्च तत्कुरुते स्वतः ।
यथावत्संभवं स्वात्मन्येवान्तर्मरिचादिवत् ॥ २१ ॥
cittamātmacamatkāraṃ tacca tatkurute svataḥ ,
yathāvatsaṃbhavaṃ svātmanyevāntarmaricādivat 21
21. cittam ātmacamatkāram tat ca tat kurute svataḥ
yathāvat sambhavam sva ātmani eva antar maricādivat
21. cittam ātmacamatkāram.
tat ca svataḥ yathāvat sambhavam sva ātmani eva antar maricādivat tat kurute.
21. The mind is a self-marvel. It creates that marvel spontaneously within its own self, as is naturally possible, just as the essence of pepper and similar things reside within themselves.
तदेतच्चित्तवद्भातमातिवाहिकनामकम् ।
तदेवोदाहरन्त्येवं देहनाम्ना घनभ्रमम् ॥ २२ ॥
tadetaccittavadbhātamātivāhikanāmakam ,
tadevodāharantyevaṃ dehanāmnā ghanabhramam 22
22. tat etat cittavat bhātam ātivāhikanāmakam tat
eva udāharanti evam dehanāmnā ghanabhramam
22. tat etat cittavat bhātam ātivāhikanāmakam.
tat eva dehanāmnā ghanabhramam evam udāharanti.
22. That which appears like the mind is designated as the subtle (ātivāhika) body. It is this very entity that they describe as a dense illusion, under the name of 'body'.
कथ्यते जीवनाम्नैतच्चित्तं प्रतनुवासनम् ।
शान्तदेहचमत्कारं जीवं विद्धि क्रमात्परम् ॥ २३ ॥
kathyate jīvanāmnaitaccittaṃ pratanuvāsanam ,
śāntadehacamatkāraṃ jīvaṃ viddhi kramātparam 23
23. kathyate jīvanāmnā etat cittam pratanuvāsanam
śāntadehacamatkāram jīvam viddhi kramāt param
23. pratanuvāsanam śāntadehacamatkāram etat cittam jīvanāmnā kathyate.
jīvam kramāt param viddhi.
23. This mind, possessing attenuated latent impressions, is referred to by the name "jīva". When the fascination with the body has subsided, know that this "jīva" gradually attains the supreme state.
नाहं न चान्यदस्तीह चित्रं चित्तमिदं स्थितम् ।
वसिष्ठैन्दवसंविद्वदसत्सत्तामिवागतम् ॥ २४ ॥
nāhaṃ na cānyadastīha citraṃ cittamidaṃ sthitam ,
vasiṣṭhaindavasaṃvidvadasatsattāmivāgatam 24
24. na aham na ca anyat asti iha citram cittam idam sthitam
vasiṣṭha-aindava-saṃvid-vat asat-sattām iva āgatam
24. iha aham na ca anyat na asti.
idam citram cittam vasiṣṭha-aindava-saṃvid-vat asat-sattām iva āgatam sthitam.
24. Neither I nor anything else truly exists here. This wondrous mind (citta) is established, appearing as if it has attained existence from non-existence, just like the understanding (saṃvid) shared between Vasiṣṭha and Indu.
यथैन्दव मनो ब्रह्मा तथैवायमहं स्थितः ।
तत्कृतं चाहमेवेदं संकल्पात्मैव भासते ॥ २५ ॥
yathaindava mano brahmā tathaivāyamahaṃ sthitaḥ ,
tatkṛtaṃ cāhamevedaṃ saṃkalpātmaiva bhāsate 25
25. yathā aindava manaḥ brahmā tathā eva ayam aham sthitaḥ
tat-kṛtam ca aham eva idam saṅkalpa-ātmā eva bhāsate
25. aindava,
yathā manaḥ brahmā tathā eva ayam aham sthitaḥ.
ca tat-kṛtam idam aham eva saṅkalpa-ātmā eva bhāsate.
25. Just as, O Indu, the mind (manas) is Brahmā, so indeed am I established. This entire (world), created by that (mind), is I myself, and it shines forth as if it were simply the essence of volition (saṅkalpa).
कश्चिच्चित्तविलासोऽयं ब्रह्माहमिह संस्थितः ।
स्वभाव एव देहादि विद्धि शून्यतरात्मखात् ॥ २६ ॥
kaściccittavilāso'yaṃ brahmāhamiha saṃsthitaḥ ,
svabhāva eva dehādi viddhi śūnyatarātmakhāt 26
26. kaścit citta-vilāsaḥ ayam brahmā aham iha saṃsthitaḥ
svabhāvaḥ eva deha-ādi viddhi śūnyatara-ātma-khāt
26. ayam kaścit citta-vilāsaḥ.
aham brahmā iha saṃsthitaḥ.
deha-ādi svabhāvaḥ eva iti,
śūnyatara-ātma-khāt viddhi.
26. This (existence) is merely a sport or play of the mind (citta). I, Brahmā, am established here. Know that the body and all else (deha-ādi) are simply their intrinsic nature (svabhāva), originating from the ether of the utterly empty Self (ātman).
शुद्धचित्परमार्थैकरूपिणीत्येव भावनात् ।
जीवो भूयो मनो भूत्वा वेत्तीत्थं देहतां मुधा ॥ २७ ॥
śuddhacitparamārthaikarūpiṇītyeva bhāvanāt ,
jīvo bhūyo mano bhūtvā vettītthaṃ dehatāṃ mudhā 27
27. śuddha-cit-paramārtha-eka-rūpiṇī iti eva bhāvanāt
jīvaḥ bhūyaḥ manaḥ bhūtvā vetti ittham dehatām mudhā
27. śuddha-cit-paramārtha-eka-rūpiṇī iti eva bhāvanāt jīvaḥ bhūyaḥ manaḥ bhūtvā ittham mudhā dehatām vetti.
27. Because of the firm conviction (bhāvanā) that it (the Self) is of the sole form of the supreme reality (paramārtha) which is pure consciousness (cit), the individual soul (jīva), again becoming the mind (manas), thus perceives embodiment (dehatā) fruitlessly.
सर्वमैन्दवसंसारवदिदं भाति चिद्वपुः ।
संपन्नसंप्रबोधात्मा स्वप्नो दीर्घः स्वशक्तिजः ॥ २८ ॥
sarvamaindavasaṃsāravadidaṃ bhāti cidvapuḥ ,
saṃpannasaṃprabodhātmā svapno dīrghaḥ svaśaktijaḥ 28
28. sarvam aindavasamsāravat idam bhāti citvapuḥ
sampannasaṃprabodhātmā svapnaḥ dīrghaḥ svaśaktijaḥ
28. idam sarvam citvapuḥ aindavasamsāravat bhāti.
[idam] dīrghaḥ svaśaktijaḥ svapnaḥ sampannasaṃprabodhātmā (ca asti).
28. This entire body of consciousness (citvapuḥ) appears like a world seen through a moon-like illusion. It is a long dream, born of its own power (śakti), yet its essential nature (ātman) is perfect awakening.
द्विचन्द्रविभ्रमाकारं तन्मात्राभासपूर्वकम् ।
ऐन्दवाम्बरवद्रूढं चित्तादेवाखिलं भवेत् ॥ २९ ॥
dvicandravibhramākāraṃ tanmātrābhāsapūrvakam ,
aindavāmbaravadrūḍhaṃ cittādevākhilaṃ bhavet 29
29. dvicandravibhramākāram tanmātrābhāsapūrvakam
aindavāmbaravat rūḍham cittāt eva akhilam bhavet
29. akhilam (idam jagat),
dvicandravibhramākāram tanmātrābhāsapūrvakam aindavāmbaravat rūḍham (ca asti tat),
cittāt eva bhavet.
29. All this, appearing like the illusion of a double moon, preceded by the manifestation of subtle elements (tanmātrā), and firmly rooted like an illusory sky, arises solely from the mind (citta).
न सन्नासदहंरूपं सत्तासत्ते तदेव च ।
उपलम्भेन सद्रूपमसत्यं तद्विरोधतः ॥ ३० ॥
na sannāsadahaṃrūpaṃ sattāsatte tadeva ca ,
upalambhena sadrūpamasatyaṃ tadvirodhataḥ 30
30. na sat na asat ahaṃrūpam sattāsatte tat eva ca
upalambhena sadrūpam asatyam tat virodhataḥ
30. (idam tattvam) na sat,
na asat.
ahaṃrūpam (eva asti).
tat eva ca sattāsatte (api asti).
upalambhena sadrūpam (bhāti),
tat (tu) virodhataḥ asatyam (asti).
30. It is neither existent nor non-existent; it is the form of the 'I' (ahaṃrūpam). That very thing is both existence and non-existence. By means of perception, it appears as real, but due to its inherent contradiction, it is unreal.
जडाजडं मनो विद्धि संकल्पात्म बृहद्वपुः ।
अजडं ब्रह्मरूपत्वाज्जडं दृश्यात्मतावशात् ॥ ३१ ॥
jaḍājaḍaṃ mano viddhi saṃkalpātma bṛhadvapuḥ ,
ajaḍaṃ brahmarūpatvājjaḍaṃ dṛśyātmatāvaśāt 31
31. jaḍājaḍam manaḥ viddhi saṅkalpātma bṛhadvapuḥ
ajaḍam brahmarūpatvāt jaḍam dṛśyātmatāvaśāt
31. manaḥ jaḍājaḍam viddhi.
(tat) saṅkalpātma bṛhadvapuḥ (ca asti).
(tat) brahmarūpatvāt ajaḍam (asti),
(tathā ca) dṛśyātmatāvaśāt jaḍam (asti).
31. Know the mind (manas) to be both inert and non-inert. It is characterized by intention (saṅkalpa) and is a vast body. It is non-inert because of its nature as Brahman (brahmarūpatvāt), and it is inert because of its characteristic as the perceivable object (dṛśyātmatāvaśāt).
दृश्यानुभवसत्यात्म न सद्भावे विलासि तत् ।
कटकत्वं यथा हेम्नि तथा ब्रह्मणि संस्थितम् ॥ ३२ ॥
dṛśyānubhavasatyātma na sadbhāve vilāsi tat ,
kaṭakatvaṃ yathā hemni tathā brahmaṇi saṃsthitam 32
32. dṛśyānubhavasatyātman na sadbhāve vilāsi tat
kaṭakatvam yathā hemni tathā brahmaṇi saṃsthitam
32. dṛśyānubhavasatyātman tat sadbhāve na vilāsi
yathā hemni kaṭakatvam tathā brahmaṇi saṃsthitam
32. O Self, whose reality is the experience of the visible, the visible world (dṛśya) does not truly exist in its own right. Just as the form of a bracelet (kaṭakatva) is established in gold, so too is it (the visible world) established in the ultimate reality (brahman).
सर्वत्वाद्ब्रह्मणः सर्वं जडं चिन्मयभेव च ।
अस्मदादिशिलान्तात्म न जडं न च चेतनम् ॥ ३३ ॥
sarvatvādbrahmaṇaḥ sarvaṃ jaḍaṃ cinmayabheva ca ,
asmadādiśilāntātma na jaḍaṃ na ca cetanam 33
33. sarvatvāt brahmaṇaḥ sarvam jaḍam cinmayam eva
ca asmadādiśilāntātman na jaḍam na ca cetanam
33. brahmaṇaḥ sarvatvāt sarvam jaḍam ca cinmayam
eva asmadādiśilāntātman na jaḍam na ca cetanam
33. Because of the all-encompassing nature of ultimate reality (brahman), everything - both the inert and the conscious - is indeed that reality. O Self, which extends from us down to stones, it is neither inert nor conscious.
दार्वादीनामचित्त्वेन नोपलम्भस्य संभवः ।
उपलम्भो हि सदृशसंबन्धादेव जायते ॥ ३४ ॥
dārvādīnāmacittvena nopalambhasya saṃbhavaḥ ,
upalambho hi sadṛśasaṃbandhādeva jāyate 34
34. dārvādīnām acittvena na upalambhasya saṃbhavaḥ
upalambhaḥ hi sadṛśasaṃbandhāt eva jāyate
34. dārvādīnām acittvena upalambhasya saṃbhavaḥ
na hi upalambhaḥ sadṛśasaṃbandhāt eva jāyate
34. For things like wood (dārvādi), there is no possibility of perception (upalambha) due to their lack of consciousness. Indeed, perception (upalambha) arises only from a connection with that which is similar (i.e., another conscious entity).
उपलब्धेऽजडं विद्धि तेनेदं सर्वमेव हि ।
उपलम्भो हि सदृशसंबन्धात्स्यात्समात्मनोः ॥ ३५ ॥
upalabdhe'jaḍaṃ viddhi tenedaṃ sarvameva hi ,
upalambho hi sadṛśasaṃbandhātsyātsamātmanoḥ 35
35. upalabdhe ajaḍam viddhi tena idam sarvam eva hi
upalambhaḥ hi sadṛśasaṃbandhāt syāt samātmanoḥ
35. upalabdhe (astu) ajaḍam viddhi
tena hi idam sarvam eva (api)
(ajaḍam asti) upalambhaḥ hi
samātmanoḥ sadṛśasaṃbandhāt syāt
35. Know that whatever is perceived (upalabdhe) is non-inert. Therefore, all this (world) is indeed non-inert. For perception (upalambha) would arise only from a similar connection between two conscious entities (samātmanoḥ).
जडचेतनभावादिशब्दार्थश्रीर्न विद्यते ।
अनिर्देश्यपदे पत्रलतादीव महामरौ ॥ ३६ ॥
jaḍacetanabhāvādiśabdārthaśrīrna vidyate ,
anirdeśyapade patralatādīva mahāmarau 36
36. jaḍa-cetana-bhāva-ādi śabda-artha-śrīḥ na vidyate
anirdeśya-pade patra-latā-ādi iva mahā-marau
36. anirdeśya-pade mahā-marau patra-latā-ādi iva
jaḍa-cetana-bhāva-ādi śabda-artha-śrīḥ na vidyate
36. The splendor of words and concepts such as 'inert' (jaḍa), 'conscious' (cetana), 'existence' (bhāva), and so on, does not truly exist, much like leaves and vines do not exist in an indescribable vast desert.
चितो यच्चेत्यकलनं तन्मनस्त्वमुदाहृतम् ।
चिद्भागोऽत्राजडो भागो जाड्यमत्र हि चेत्यता ॥ ३७ ॥
cito yaccetyakalanaṃ tanmanastvamudāhṛtam ,
cidbhāgo'trājaḍo bhāgo jāḍyamatra hi cetyatā 37
37. citaḥ yat cetya-kalanām tat manastvam udāhṛtam
cit-bhāgaḥ atra ajaḍaḥ bhāgaḥ jāḍyam atra hi cetyatā
37. citaḥ yat cetya-kalanām tat manastvam udāhṛtam atra
cit-bhāgaḥ ajaḍaḥ bhāgaḥ atra cetyatā hi jāḍyam
37. That apprehension of the cognizable (cetya-kalanām) that pertains to pure consciousness (cit) is declared to be the nature of the mind (manas-tva). In this context, the conscious (cit) part is the non-inert (ajaḍa) portion, and indeed, the state of being an object of cognition (cetyatā) is inertness (jāḍya).
चिद्भागोऽत्रावबोधांशो जडं चेत्यं हि दृश्यते ।
इति जीवो जगद्भान्तिं पश्यन्गच्छति लोलताम् ॥ ३८ ॥
cidbhāgo'trāvabodhāṃśo jaḍaṃ cetyaṃ hi dṛśyate ,
iti jīvo jagadbhāntiṃ paśyangacchati lolatām 38
38. cit-bhāgaḥ atra avabodha-aṃśaḥ jaḍam cetyam hi dṛśyate
iti jīvaḥ jagat-bhāntim paśyan gacchati lolatām
38. atra cit-bhāgaḥ avabodha-aṃśaḥ hi jaḍam cetyam dṛśyate
iti jagat-bhāntim paśyan jīvaḥ lolatām gacchati
38. Here, the conscious (cit) part is the element of awareness, while indeed, the inert (jaḍa) cognizable object (cetya) is perceived. Perceiving the illusion of the world (jagat-bhānti) in this way, the individual soul (jīva) falls into fickleness (lolatā).
चित्तस्य एव भावोऽसौ शुद्ध एव द्विधा कृतः ।
अतः सर्वं जगत्सैव द्वैतलब्धं च सैव तत् ॥ ३९ ॥
cittasya eva bhāvo'sau śuddha eva dvidhā kṛtaḥ ,
ataḥ sarvaṃ jagatsaiva dvaitalabdhaṃ ca saiva tat 39
39. cittasya eva bhāvaḥ asau śuddhaḥ eva dvidhā kṛtaḥ
ataḥ sarvam jagat sā eva dvaita-labdham ca sā eva tat
39. cittasya asau bhāvaḥ eva śuddhaḥ eva dvidhā kṛtaḥ ataḥ
sarvam jagat sā eva ca dvaita-labdham api sā eva tat
39. This very state (bhāva) of the mind (citta), though pure, is indeed made twofold. Therefore, the entire world (jagat) is that (consciousness) itself, and even that which is obtained as duality (dvaita-labdham) is that (consciousness) itself, which is the ultimate reality (tat).
स्वमेवान्यतया दृष्ट्वा चितिर्दृश्यतया वपुः ।
निर्भागाप्येकभागाभं भ्रमतीव भ्रमातुरा ॥ ४० ॥
svamevānyatayā dṛṣṭvā citirdṛśyatayā vapuḥ ,
nirbhāgāpyekabhāgābhaṃ bhramatīva bhramāturā 40
40. svam eva anyatayā dṛṣṭvā citiḥ dṛśyatayā vapuḥ
nirbhāgā api ekabhāgābham bhramati iva bhramāturā
40. nirbhāgā api bhramāturā citiḥ svam dṛśyatayā vapuḥ
ekabhāgābham iva anyatayā dṛṣṭvā bhramati iva
40. Consciousness (citi), though inherently partless, perceives itself as a distinct body, appearing as an object of perception (dṛśya). Thus, afflicted by illusion, it seems to wander as if possessing a distinct form.
न भ्रान्तिरस्ति भ्रमभाङ्गा नैवेतीह निश्चयः ।
परिपूर्णार्णवप्रख्यावेतीत्थं संस्थिता चितिः ॥ ४१ ॥
na bhrāntirasti bhramabhāṅgā naivetīha niścayaḥ ,
paripūrṇārṇavaprakhyāvetītthaṃ saṃsthitā citiḥ 41
41. na bhrāntiḥ asti bhramabhāṅgā na eva iti iha niścayaḥ
paripūrṇārṇavaprakhyau etau ittham saṃsthitā citiḥ
41. iha niścayaḥ iti na bhrāntiḥ asti,
na eva bhramabhāṅgā; citiḥ ittham saṃsthitā,
etau paripūrṇārṇavaprakhyau
41. Here, the firm conviction is that there is neither illusion (bhrānti) nor its cessation. Consciousness (citi) is established thus, and these two (states, of illusion and non-illusion) are manifest like a perfectly full ocean.
सर्वं स्याज्जाड्यमप्यस्याश्चितिश्चित्त्वं च वेत्सि तत् ।
चिद्भागोंशोऽवबोधस्य त्वहंताजडतोदयः ॥ ४२ ॥
sarvaṃ syājjāḍyamapyasyāścitiścittvaṃ ca vetsi tat ,
cidbhāgoṃśo'vabodhasya tvahaṃtājaḍatodayaḥ 42
42. sarvam syāt jāḍyam api asyāḥ citiḥ cittvam ca vetsi tat
| cit-bhāgaḥ aṃśaḥ avabodhasya tu ahaṃtā-jaḍatā-udayaḥ ||
42. tat vetsi,
sarvam jāḍyam syāt api,
asyāḥ citiḥ cittvam ca; tu cit-bhāgaḥ avabodhasya aṃśaḥ,
ahaṃtā-jaḍatā-udayaḥ
42. All (that exists) may be inert (jāḍya), yet you know that Consciousness (citi) is the very essence of awareness (cittvam) for this (inertness). However, a part of this consciousness, merely a fraction of pure awareness, is the emergence of ego (ahaṃtā) and inertness (jaḍatā).
अहंतादिपरे तत्त्वे मनागपि न विद्यते ।
ऊर्म्यादीव पृथक्तोये संवित्सारं हि तद्यतः ॥ ४३ ॥
ahaṃtādipare tattve manāgapi na vidyate ,
ūrmyādīva pṛthaktoye saṃvitsāraṃ hi tadyataḥ 43
43. ahaṃtā-ādi-pare tattve manāk api na vidyate |
ūrmyādau iva pṛthak toye saṃvit-sāraṃ hi tat yataḥ ||
43. ahaṃtā-ādi-pare tattve manāk api na vidyate; yataḥ hi tat saṃvit-sāraṃ,
ūrmyādau toye iva pṛthak (na vidyate)
43. In the ultimate reality (tattva), which transcends the ego (ahaṃtā) and similar concepts, not even a trace of them exists. For that (reality) is indeed the very essence of consciousness (saṃvit), just as waves and the like, though appearing distinct, are not separate from water.
अहंप्रत्ययसंदृश्यं चेत्यं विद्धि समुत्थितम् ।
मृगतृष्णाम्ब्विवान्तस्थं नूनं विद्यत एव नो ॥ ४४ ॥
ahaṃpratyayasaṃdṛśyaṃ cetyaṃ viddhi samutthitam ,
mṛgatṛṣṇāmbvivāntasthaṃ nūnaṃ vidyata eva no 44
44. ahampratyayasandṛśyam cetyam viddhi samutthitam
mṛgatṛṣṇāmbu iva antastham nūnam vidyate eva no
44. ahampratyayasandṛśyam samutthitam mṛgatṛṣṇāmbu
iva antastham cetyam nūnam no eva vidyate viddhi
44. Know that the perceived (cetya) world, which is seen through the ego-sense (ahaṅkāra) and arises within, certainly does not truly exist, just like the water in a mirage.
अहंतापदमन्तात्मपदं विद्धि निरामयम् ।
विदं विदुरहंतादि शैत्यमेव यथा हिमम् ॥ ४५ ॥
ahaṃtāpadamantātmapadaṃ viddhi nirāmayam ,
vidaṃ vidurahaṃtādi śaityameva yathā himam 45
45. ahantāpadam antātmapadam viddhi nirāmayam
vidam viduḥ ahantādi śaityam eva yathā himam
45. ahantāpadam nirāmayam vidam antātmapadam
viddhi ahantādi śaityam eva yathā himam viduḥ
45. Know the state of ego (ahaṅkāra) to be the supreme state of the (ātman) Self, which is pure and is knowledge itself. The wise understand egoism and its manifestations to be nothing more than coldness, just as ice (is known for its coldness).
चित्तेव चेत्यते जाड्यं स्वप्ने स्वमरणोपमम् ।
सर्वात्मत्वात्सर्वशक्तीः कुर्वती नैति साम्यताम् ॥ ४६ ॥
citteva cetyate jāḍyaṃ svapne svamaraṇopamam ,
sarvātmatvātsarvaśaktīḥ kurvatī naiti sāmyatām 46
46. citte eva cetyate jāḍyam svapne svamaraṇopamam
sarvātmatvāt sarvaśaktīḥ kurvatī na eti sāmyatām
46. citte eva svapne svamaraṇopamam jāḍyam cetyate
sarvātmatvāt sarvaśaktīḥ kurvatī sāmyatām na eti
46. Within the mind (citta) itself, inertness (jāḍya) is perceived, resembling one's own death in a dream. Although performing all powers (śakti) due to its nature as the Self of all (ātman), (consciousness) does not attain sameness (with this inertness).
मनः पदार्थादितया सर्वरूपं विजृम्भते ।
नानात्माचित्तदेहोऽयमाकाशविशदाकृतिः ॥ ४७ ॥
manaḥ padārthāditayā sarvarūpaṃ vijṛmbhate ,
nānātmācittadeho'yamākāśaviśadākṛtiḥ 47
47. manaḥ padārthāditayā sarvarūpam vijṛmbhate
nānātmā cittadehaḥ ayam ākāśaviśadākṛtiḥ
47. manaḥ padārthāditayā sarvarūpam vijṛmbhate
ayam cittadehaḥ nānātmā ākāśaviśadākṛtiḥ
47. The mind (manas), being the origin of all categories of objects (padārtha), expands and manifests in all forms. This (mind), possessing diverse natures and functioning as a consciousness-body, takes on the clear form of space (ākāśa).
देहादिदेहप्रतिभारूपात्म्यं त्यजता सता ।
विचार्यं प्रतिभासात्म चित्तं चित्तेन वै स्वयम् ॥ ४८ ॥
dehādidehapratibhārūpātmyaṃ tyajatā satā ,
vicāryaṃ pratibhāsātma cittaṃ cittena vai svayam 48
48. dehādidahaprabhārūpātmyam tyajatā satā vicāryam
pratibhāsātma cittam cittena vai svayam
48. satā dehādidahaprabhārūpātmyam tyajatā
pratibhāsātma cittam cittena svayam vai vicāryam
48. A discerning person, having abandoned the identification with the body and other apparent forms, should indeed investigate the mind (citta), which is inherently an appearance (ātman), using their own mind.
चित्तताम्रे शोधिते हि परमार्थसुवर्णताम् ।
गतेऽकृत्रिम आनन्दः किं देहोपलखण्डकैः ॥ ४९ ॥
cittatāmre śodhite hi paramārthasuvarṇatām ,
gate'kṛtrima ānandaḥ kiṃ dehopalakhaṇḍakaiḥ 49
49. cittatāmre śodhite hi paramārthasuvarṇatām
gate akṛtrimaḥ ānandaḥ kim dehopalakhaṇḍakaiḥ
49. cittatāmre śodhite hi paramārthasuvarṇatām
gate akṛtrimaḥ ānandaḥ dehopalakhaṇḍakaiḥ kim
49. When the mind (citta), like copper, is indeed purified and thus attains the pure gold of ultimate reality (paramārtha), what good are mere fragments of the body for the inherent, natural bliss (ānanda)?
यद्विद्यते शोध्यते तद्बोधः के च खपादपाः ।
देहाद्यविद्या सत्या चेद्युक्त एतां प्रति ग्रहः ॥ ५० ॥
yadvidyate śodhyate tadbodhaḥ ke ca khapādapāḥ ,
dehādyavidyā satyā cedyukta etāṃ prati grahaḥ 50
50. yat vidyate śodhyate tat bodhaḥ ke ca khapādapāḥ
dehādyavidyā satyā cet yuktaḥ etām prati grahaḥ
50. yat vidyate śodhyate tat bodhaḥ ca khapādapāḥ ke
cet dehādyavidyā satyā etām prati grahaḥ yuktaḥ
50. That which truly exists becomes knowledge (bodha) when purified. And what are these illusory "sky-trees"? If the ignorance (avidyā) associated with the body and so forth were truly real, then attachment (graha) to it would be justified.
असत्यविनिविष्टानां देहवाचितया त्विह ।
ये नामोपदिशन्त्यज्ञाः किंचित्ते पुरुषैडकाः ॥ ५१ ॥
asatyaviniviṣṭānāṃ dehavācitayā tviha ,
ye nāmopadiśantyajñāḥ kiṃcitte puruṣaiḍakāḥ 51
51. asatyaviniviṣṭānām dehavācitayā tu iha ye
nāma upadiśanti ajñāḥ kiṃcit te puruṣaiḍakāḥ
51. tu iha ye ajñāḥ asatyaviniviṣṭānām dehavācitayā
kiṃcit nāma upadiśanti te puruṣaiḍakāḥ
51. But here, those ignorant ones (ajñāḥ) who instruct something to individuals engrossed in unreality (asatya) by referring to the body, they are merely sheep among men (puruṣa).
यथैतद्भावयेत्स्वान्तं तथैव भवति क्षणात् ।
दृष्टान्तोऽत्रैन्दवाहल्याकृत्रिमेन्द्रादिनिश्चयाः ॥ ५२ ॥
yathaitadbhāvayetsvāntaṃ tathaiva bhavati kṣaṇāt ,
dṛṣṭānto'traindavāhalyākṛtrimendrādiniścayāḥ 52
52. yathā etat bhāvayet svāntam tathā eva bhavati kṣaṇāt
dṛṣṭāntaḥ atra aindrāhalyākṛtrimeindrādiniscayāḥ
52. yathā etat svāntam bhāvayet tathā eva kṣaṇāt bhavati
atra dṛṣṭāntaḥ aindrāhalyākṛtrimeindrādiniscayāḥ
52. Just as one intensely contemplates one's own inner self (svāntam), so indeed does it instantly manifest. The illustrations for this principle are the firm convictions (niścayāḥ) regarding Indra, Ahalya, the artificial Indra, and similar cases.
यद्यद्यथा स्फुरति सुप्रतिभात्मचित्तं तत्तत्तथा भवति देहतयोदितात्म ।
देहोऽयमस्ति न न चाहमिति स्वरूपं विज्ञानमेकमवगम्य निरिच्छमास्स्व ॥ ५३ ॥
yadyadyathā sphurati supratibhātmacittaṃ tattattathā bhavati dehatayoditātma ,
deho'yamasti na na cāhamiti svarūpaṃ vijñānamekamavagamya niricchamāssva 53
53. yat yat yathā sphurati supratibhātmacittam
tat tat tathā bhavati dehatayoditātma
dehaḥ ayam asti na na ca aham iti svarūpam
vijñānam ekam avagamya niriccham āssva
53. yat yat supratibhātmacittam yathā sphurati,
tat tat dehatayoditātma tathā bhavati.
ayam dehaḥ na asti,
ca aham na iti ekam vijñānam svarūpam avagamya,
niriccham āssva.
53. Whatever manifests in the mind (cittam) that is imbued with excellent insight and is identical with the (ātman) Self, that very thing then becomes the (ātman) Self manifested in the form of a body (deha). Therefore, realizing that 'this body (deha) does not exist, nor am I (aham) this (deha),' but rather that the true nature (svarūpam) is a singular (ekam) pure consciousness (vijñānam), abide without desire.
देहोऽयमेष च किलायमिति स्वभावाद्देहोऽयमेतदखिलं तत एति नाशम् ।
यक्षादिकल्पनवशाद्भयमेति बालो निर्यक्षदेहगत एव कयापि युक्त्या ॥ ५४ ॥
deho'yameṣa ca kilāyamiti svabhāvāddeho'yametadakhilaṃ tata eti nāśam ,
yakṣādikalpanavaśādbhayameti bālo niryakṣadehagata eva kayāpi yuktyā 54
54. dehaḥ ayam eṣa ca kila ayam iti svabhāvāt
dehaḥ ayam etat akhilam tataḥ eti
nāśam yakṣādikalpanavaśāt bhayam eti bālaḥ
niryakṣadehagataḥ eva kayā api yuktyā
54. ayam dehaḥ eṣa ca kila ayam iti svabhāvāt.
ayam dehaḥ etat akhilam [asti iti].
tataḥ nāśam eti.
yakṣādikalpanavaśāt bālaḥ bhayam eti,
niryakṣadehagataḥ eva kayā api yuktyā.
54. By its very nature (svabhāva), this body (deha) is identified as 'this and verily this.' As this body (deha) is considered the whole (akhilam) of existence, it is therefore subject to destruction (nāśam). Just as a child (bālaḥ) experiences fear (bhayam) merely through imagining (kalpana) a yakṣa (spirit) or similar entities, even though they are inherently free (niryakṣa) from such a spirit entering the body (deha), by some inexplicable means (yukti).

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa (current book)

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