Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-31

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
अतः प्रबोधाय तव वच्मि राम महामते ।
दामव्यालकटन्यायो मा तेऽस्त्विति तु लीलया ॥ १ ॥
śrīvasiṣṭha uvāca ,
ataḥ prabodhāya tava vacmi rāma mahāmate ,
dāmavyālakaṭanyāyo mā te'stviti tu līlayā 1
1. śrīvasiṣṭhaḥ uvāca ataḥ prabodhāya tava vacmi rāma
mahāmate dāmavyālakaṭanyāyaḥ mā te astu iti tu līlayā
1. śrīvasiṣṭhaḥ uvāca.
rāma mahāmate,
ataḥ tava prabodhāya (aham) vacmi (yathā) te dāmavyālakaṭanyāyaḥ līlayā tu mā astu iti.
1. Śrī Vasiṣṭha said: "Therefore, O great-minded Rama, for your awakening, I shall speak to you, so that the mistake of mistaking a rope for a serpent does not befall you, not even inadvertently."
अविवेकानुसंधानाच्चित्तमापदमीदृशीम् ।
अनन्तभवदुःखाय परिगृह्णाति हेलया ॥ २ ॥
avivekānusaṃdhānāccittamāpadamīdṛśīm ,
anantabhavaduḥkhāya parigṛhṇāti helayā 2
2. avivekānusaṃdhānāt cittam āpadam īdṛśīm
anantabhavaduḥkhāya parigṛhṇāti helayā
2. avivekānusaṃdhānāt cittam īdṛśīm āpadam
anantabhavaduḥkhāya helayā parigṛhṇāti
2. From a constant focus on non-discernment (aviveka), the mind carelessly embraces such a calamity, leading to endless suffering in the cycle of existence (saṃsāra).
क्व किलामरविध्वंसिशम्बरानीकनाथता ।
क्व तापतप्तजम्बालजालजर्जरमीनता ॥ ३ ॥
kva kilāmaravidhvaṃsiśambarānīkanāthatā ,
kva tāpataptajambālajālajarjaramīnatā 3
3. kva kila amara-vidhvaṃsi-śambara-anīka-nāthatā
kva tāpa-tapta-jambāla-jāla-jarjara-mīnatā
3. amara-vidhvaṃsi-śambara-anīka-nāthatā kva kila
tāpa-tapta-jambāla-jāla-jarjara-mīnatā kva
3. Where, indeed, is the leadership of the army of Śambara, the destroyer of gods? And where is the state of a fish exhausted within a net of mud, tormented by heat?
क्व धैर्यममरानीकविद्रावणकरं महत् ।
क्व किरातमहीपालक्षुद्रकिङ्कररूपता ॥ ४ ॥
kva dhairyamamarānīkavidrāvaṇakaraṃ mahat ,
kva kirātamahīpālakṣudrakiṅkararūpatā 4
4. kva dhairyam amara-anīka-vidrāvaṇa-karam mahat
kva kirāta-mahīpāla-kṣudra-kiṅkara-rūpatā
4. mahat amara-anīka-vidrāvaṇa-karam dhairyam
kva kirāta-mahīpāla-kṣudra-kiṅkara-rūpatā kva
4. Where is great courage, capable of routing the army of the gods? And where is the form of a lowly servant of a Kirāta king?
क्व नाम निरहङ्कारचित्सत्त्वोदारधीरता ।
क्व मिथ्यावासनावेशादहङ्कारकुकल्पना ॥ ५ ॥
kva nāma nirahaṅkāracitsattvodāradhīratā ,
kva mithyāvāsanāveśādahaṅkārakukalpanā 5
5. kva nāma nir-ahaṅkāra-cit-sattva-udāra-dhīratā
kva mithyā-vāsanā-āveśāt ahaṅkāra-ku-kalpanā
5. nir-ahaṅkāra-cit-sattva-udāra-dhīratā kva nāma
mithyā-vāsanā-āveśāt ahaṅkāra-ku-kalpanā kva
5. Where, indeed, is the noble fortitude (dhīratā) of consciousness (cit) and pure being (sattva), devoid of ego (ahaṅkāra)? And where is the false imagination of ego (ahaṅkāra) arising from the overpowering force of illusory latent impressions (vāsanā)?
शाखाप्रतानगहना संसारविषमञ्जरी ।
अहङ्काराङ्कुरा देव समुदेतीयमातता ॥ ६ ॥
śākhāpratānagahanā saṃsāraviṣamañjarī ,
ahaṅkārāṅkurā deva samudetīyamātatā 6
6. śākhā-pratāna-gahanā saṃsāra-viṣa-mañjarī
ahaṅkāra-aṅkurā deva sam-ud-eti iyam ātatā
6. deva! iyam ātatā śākhā-pratāna-gahanā
ahaṅkāra-aṅkurā saṃsāra-viṣa-mañjarī sam-ud-eti
6. O God, this widely spread poisonous creeper of cyclic existence (saṃsāra), which is dense with its numerous branches and tendrils, sprouts forth, with ego (ahaṅkāra) as its very root.
अहङ्कारमतो राम मार्जयान्तः प्रयत्नतः ।
अहं न किंचिदेवेति भावयित्वा सुखी भव ॥ ७ ॥
ahaṅkāramato rāma mārjayāntaḥ prayatnataḥ ,
ahaṃ na kiṃcideveti bhāvayitvā sukhī bhava 7
7. ahaṅkāram ataḥ rāma mārjaya antaḥ prayatnataḥ
aham na kiṃcit eva iti bhāvayitvā sukhī bhava
7. rāma ataḥ antaḥ prayatnataḥ ahaṅkāram mārjaya
aham kiṃcit na eva iti bhāvayitvā sukhī bhava
7. Therefore, O Rama, diligently cleanse the ego (ahaṅkāra) from within. By contemplating 'I am nothing at all,' become happy.
अहङ्काराम्बुदच्छन्नं परमार्थेन्दुमण्डलम् ।
रसायनमयं शीतमदृश्यत्वमुपागतम् ॥ ८ ॥
ahaṅkārāmbudacchannaṃ paramārthendumaṇḍalam ,
rasāyanamayaṃ śītamadṛśyatvamupāgatam 8
8. ahaṅkārāmbudacchannam paramārthendumaṇḍalam
rasāyanamayam śītam adṛśyatvam upāgatam
8. ahaṅkārāmbudacchannam paramārthendumaṇḍalam
rasāyanamayam śītam adṛśyatvam upāgatam
8. The disc of the moon of supreme reality (paramārtha), covered by the clouds of ego (ahaṅkāra), which is full of nectar and cool, has become invisible.
अहङ्कारपिशाचार्ता दामव्यालकटास्त्रयः ।
गताः सत्तामसन्तोऽपि मायामाहात्म्यदानवाः ॥ ९ ॥
ahaṅkārapiśācārtā dāmavyālakaṭāstrayaḥ ,
gatāḥ sattāmasanto'pi māyāmāhātmyadānavāḥ 9
9. ahaṅkārapśācārtāḥ dāmavyālakatāḥ trayaḥ
gatāḥ sattām asantaḥ api māyāmāhātmyadānavāḥ
9. ahaṅkārapśācārtāḥ dāmavyālakatāḥ trayaḥ
asantaḥ api māyāmāhātmyadānavāḥ sattām gatāḥ
9. The three (types of suffering) - bonds, perils (like snakes), and misfortunes - though inherently non-existent, and the demons manifesting from the power of illusion (māyā), all afflicted by the demon of ego (ahaṅkāra), have come into existence.
काश्मीरेषु महारण्यसरसीवनपल्वले ।
अद्य मत्स्याः स्थिता राम शैवाललवलालसाः ॥ १० ॥
kāśmīreṣu mahāraṇyasarasīvanapalvale ,
adya matsyāḥ sthitā rāma śaivālalavalālasāḥ 10
10. kāśmīreṣu mahāraṇyasarīvanapalvale adya
matsyāḥ sthitāḥ rāma śaivālalavalālasāḥ
10. rāma adya kāśmīreṣu mahāraṇyasarīvanapalvale
śaivālalavalālasāḥ matsyāḥ sthitāḥ
10. O Rama, today, in Kashmir, in the great forest lakes, groves, and ponds, fish remain, eager for even tiny bits of moss.
श्रीराम उवाच ।
नासतो विद्यते भावो नाभावो विद्यते सतः ।
ते ह्यसन्तः कथं सत्तां संपन्ना इति मे वद ॥ ११ ॥
śrīrāma uvāca ,
nāsato vidyate bhāvo nābhāvo vidyate sataḥ ,
te hyasantaḥ kathaṃ sattāṃ saṃpannā iti me vada 11
11. śrīrāma uvāca na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate
sataḥ te hi asantaḥ katham sattām sampannāḥ iti me vada
11. śrīrāma uvāca asataḥ bhāvaḥ na vidyate sataḥ abhāvaḥ na
vidyate hi te asantaḥ katham sattām sampannāḥ iti me vada
11. Śrī Rāma said: That which is non-existent (asat) cannot truly come into being (bhāva), and that which is existent (sat) cannot cease to be. So tell me, how can those things which are non-existent attain true existence?
श्रीवसिष्ठ उवाच ।
एवमेतन्महाबाहो नासत्संभवति क्वचित् ।
कदाचित्किंचिदप्येव बृहत्संपद्यते तनु ॥ १२ ॥
śrīvasiṣṭha uvāca ,
evametanmahābāho nāsatsaṃbhavati kvacit ,
kadācitkiṃcidapyeva bṛhatsaṃpadyate tanu 12
12. śrīvasiṣṭha uvāca evam etat mahābāho na asat saṃbhavati
kvacit kadācit kiṃcid api eva bṛhat sampadyate tanu
12. śrīvasiṣṭha uvāca mahābāho etat evam asat kvacit na
saṃbhavati kadācit kiṃcid api eva bṛhat tanu sampadyate
12. Śrī Vasiṣṭha said: "O mighty-armed one, this is indeed true: that which is non-existent (asat) can never come into being. Similarly, something vast (bṛhat) can at times become subtle (tanu)."
किमसत्संस्थितं ब्रूहि किं तत्सद्वाथ संस्थितम् ।
सम्यङ्निदर्शनेनैव करिष्ये तव बोधनम् ॥ १३ ॥
kimasatsaṃsthitaṃ brūhi kiṃ tatsadvātha saṃsthitam ,
samyaṅnidarśanenaiva kariṣye tava bodhanam 13
13. kim asat saṃsthitam brūhi kim tat sat vā atha
saṃsthitam samyak nidarśanena eva kariṣye tava bodhanam
13. kim asat saṃsthitam brūhi vā atha kim tat sat
saṃsthitam samyak nidarśanena eva tava bodhanam kariṣye
13. "Tell me what is considered non-existent (asat), or what is, then, considered existent (sat). I will make you understand (bodhanam) your query perfectly with a clear illustration."
श्रीराम उवाच ।
सन्त एव स्थिताः सन्तो ब्रह्मन्वयमिमे किल ।
दामादयस्त्वसन्तोऽपि वक्षि सन्तः स्थिता इति ॥ १४ ॥
śrīrāma uvāca ,
santa eva sthitāḥ santo brahmanvayamime kila ,
dāmādayastvasanto'pi vakṣi santaḥ sthitā iti 14
14. śrīrāma uvāca santaḥ eva sthitāḥ santaḥ brahman vayam ime
kila dāmādayaḥ tu asantaḥ api vakṣi santaḥ sthitāḥ iti
14. śrīrāma uvāca brahman vayam ime eva santaḥ sthitāḥ santaḥ
kila tu dāmādayaḥ asantaḥ api santaḥ sthitāḥ iti vakṣi
14. Śrī Rāma said: "O Brahmin, we who are here are indeed existent beings. But you say that Dāma and others, though non-existent (asantaḥ), nevertheless exist."
श्रीवसिष्ठ उवाच ।
यथा दामादयो राम स्थिता मायामया इति ।
असत्या एव सत्याभा मृगतृष्णाम्बुपूरवत् ॥ १५ ॥
śrīvasiṣṭha uvāca ,
yathā dāmādayo rāma sthitā māyāmayā iti ,
asatyā eva satyābhā mṛgatṛṣṇāmbupūravat 15
15. śrī-vasiṣṭhaḥ uvāca | yathā dāma-ādayaḥ rāma sthitāḥ māyā-mayāḥ
iti | asatyāḥ eva satya-ābhāḥ mṛga-tṛṣṇā-ambu-pūravat ||
15. śrī-vasiṣṭhaḥ uvāca rāma yathā dāma-ādayaḥ māyā-mayāḥ
sthitāḥ iti asatyāḥ eva satya-ābhāḥ mṛga-tṛṣṇā-ambu-pūravat
15. Śrī Vasiṣṭha said: "O Rāma, just as garlands and similar objects, though they appear to exist as if made of illusion (māyā) and seem real, are in fact unreal, much like the water of a mirage."
तथैवेमे वयमपि ससुरासुरदानवाः ।
असत्या एव वल्गामो याम आयाम एव च ॥ १६ ॥
tathaiveme vayamapi sasurāsuradānavāḥ ,
asatyā eva valgāmo yāma āyāma eva ca 16
16. tathā eva ime vayam api sa-sura-asura-dānavāḥ
| asatyāḥ eva valgāmaḥ yāmaḥ āyāmaḥ eva ca ||
16. tathā eva api ime vayam sa-sura-asura-dānavāḥ
asatyāḥ eva valgāmaḥ yāmaḥ ca eva āyāmaḥ
16. In the same way, we too, along with the gods (sura), demons (asura), and dānavas, are indeed unreal, yet we move about, come, and go.
अलीकमेव त्वद्भावो मद्भावोऽलीकमेव च ।
अनुभूतोऽप्यसद्रूपः स्वप्ने स्वमरणं यथा ॥ १७ ॥
alīkameva tvadbhāvo madbhāvo'līkameva ca ,
anubhūto'pyasadrūpaḥ svapne svamaraṇaṃ yathā 17
17. alīkam eva tvad-bhāvaḥ mad-bhāvaḥ alīkam eva ca |
anubhūtaḥ api asat-rūpaḥ svapne sva-maraṇam yathā ||
17. tvad-bhāvaḥ alīkam eva ca mad-bhāvaḥ alīkam eva
api anubhūtaḥ asat-rūpaḥ svapne sva-maraṇam yathā
17. Your existence (bhāva) is indeed unreal, and my existence (bhāva) is also unreal; even though experienced, it possesses an unreal form, much like one's own death in a dream.
मृतो बन्धुर्यथा स्वप्नेऽप्यनुभूतोऽप्यसन्मयः ।
मृतोऽयमिति चेज्ज्ञप्तिर्भवेदेवमिदं जगत् ॥ १८ ॥
mṛto bandhuryathā svapne'pyanubhūto'pyasanmayaḥ ,
mṛto'yamiti cejjñaptirbhavedevamidaṃ jagat 18
18. mṛtaḥ bandhuḥ yathā svapne api anubhūtaḥ api asat-mayaḥ
| mṛtaḥ ayam iti cet jñaptiḥ bhavet evam idam jagat ||
18. yathā svapne api anubhūtaḥ api mṛtaḥ bandhuḥ asat-mayaḥ
cet ayam mṛtaḥ iti jñaptiḥ bhavet evam idam jagat
18. Just as a dead relative, even though experienced in a dream, is unreal (asat-maya), similarly this world (jagat) is also like that, if the understanding 'this (world) is dead' should arise.
एषातिमूढविषय उक्तिरेव न राजते ।
अभ्यासेन विनोदेति नानुभूतेरपह्नवः ॥ १९ ॥
eṣātimūḍhaviṣaya uktireva na rājate ,
abhyāsena vinodeti nānubhūterapahnavaḥ 19
19. eṣā atimūḍhaviṣayaḥ uktiḥ eva na rājate
abhyāsena vinā udeti na anubhūteḥ apahnavaḥ
19. eṣā atimūḍhaviṣayaḥ uktiḥ eva na rājate.
(true understanding) abhyāsena vinā na udeti,
na anubhūteḥ apahnavaḥ.
19. This statement, concerning a deeply deluded subject, is indeed not appropriate. Understanding it does not arise without repeated practice (abhyāsa), nor is it a denial of direct experience (anubhūti).
निश्चयोऽन्तःप्ररूढो यः संपन्नोऽभ्यसनं विना ।
नाशमायाति लोकेऽस्मिन्न कदाचन कस्यचित् ॥ २० ॥
niścayo'ntaḥprarūḍho yaḥ saṃpanno'bhyasanaṃ vinā ,
nāśamāyāti loke'sminna kadācana kasyacit 20
20. niścayaḥ antaḥpraruḍhaḥ yaḥ sampannaḥ abhyasanam
vinā nāśam āyāti loke asmin na kadācana kasyacit
20. yaḥ antaḥpraruḍhaḥ abhyasanam vinā sampannaḥ niścayaḥ loke asmin kasyacit kadācana na nāśam āyāti.
20. A conviction (niścaya) that is deeply rooted within, and which is realized without the need for (further) practice (abhyāsa), never perishes for anyone in this world.
इदं जगदसद्ब्रह्म सत्यमित्येव वक्ति यः ।
तमुन्मत्तमिवोन्मत्तो विमूढोऽपि हसत्यलम् ॥ २१ ॥
idaṃ jagadasadbrahma satyamityeva vakti yaḥ ,
tamunmattamivonmatto vimūḍho'pi hasatyalam 21
21. idam jagat asat brahma satyam iti eva vakti yaḥ
tam unmattam iva unmattaḥ vimūḍhaḥ api hasati alam
21. yaḥ idam jagat asat brahma satyam iti eva vakti,
tam unmattam iva unmattaḥ vimūḍhaḥ api alam hasati.
21. He who merely declares, 'this world (jagat) is unreal (asat), and "brahman" is real (satya)', even an utterly deluded person, like a madman, laughs heartily at him.
अक्षीबक्षीवयोरैक्यं क्व किलेहाज्ञतज्ज्ञयोः ।
अन्धप्रकाशयोर्बोधे स्याच्छायातपयोरिव ॥ २२ ॥
akṣībakṣīvayoraikyaṃ kva kilehājñatajjñayoḥ ,
andhaprakāśayorbodhe syācchāyātapayoriva 22
22. akṣība-kṣīvayoḥ aikyam kva kila iha ajña-tajjñayoḥ
andha-prakāśayoḥ bodhe syāt chāyātapayayoḥ iva
22. iha akṣība-kṣīvayoḥ aikyam kva kila? ajña-tajjñayoḥ (aikyam kva kila)? bodhe andha-prakāśayoḥ chāyātapayayoḥ iva syāt.
22. Where indeed in this world could there be unity between the sober and the drunken, or between the ignorant and the knower of that truth? In understanding, it would be like expecting oneness between darkness and light, or between shade and sunshine.
यत्नेनाप्यनुभूतोऽर्थः सत्ये कर्तुमपह्नवम् ।
अज्ञोऽन्तश्च न शक्रोति शवमाक्रमणं यथा ॥ २३ ॥
yatnenāpyanubhūto'rthaḥ satye kartumapahnavam ,
ajño'ntaśca na śakroti śavamākramaṇaṃ yathā 23
23. yatnena api anubhūtaḥ arthaḥ satye kartum apahnavam
ajñaḥ antaḥ ca na śaknoti śavam ākramaṇam yathā
23. ajñaḥ antaḥ ca yatnena api anubhūtaḥ arthaḥ satye
apahnavam kartum na śaknoti yathā śavam ākramaṇam
23. Even with effort, an ignorant person (ajña) cannot inwardly deny an experienced reality (artha), just as one cannot attack a corpse.
ब्रह्म सर्वं जगदिति वक्तुं नाज्ञस्य युज्यते ।
तपोविद्याननुभवे स तदेवानुभूतवान् ॥ २४ ॥
brahma sarvaṃ jagaditi vaktuṃ nājñasya yujyate ,
tapovidyānanubhave sa tadevānubhūtavān 24
24. brahma sarvam jagat iti vaktum na ajñasya yujyate
tapasvidyāananubhave saḥ tat eva anubhūtavān
24. ajñasya brahma sarvam jagat iti vaktum na yujyate,
tapasvidyāananubhave saḥ tat eva anubhūtavān (kutaḥ)
24. It is not appropriate for an ignorant person (ajña) to declare, 'The ultimate reality (brahman) is this entire universe.' For without the experience (anubhava) gained through spiritual discipline (tapas) and knowledge (vidyā), how could such a person have truly experienced that very reality (brahman)?
अबुद्धविषये ह्येषा राम वाक्प्रविराजते ।
बुद्धस्यास्मीति रूपेण किल नास्त्येव किंचन ॥ २५ ॥
abuddhaviṣaye hyeṣā rāma vākpravirājate ,
buddhasyāsmīti rūpeṇa kila nāstyeva kiṃcana 25
25. abuddhaviṣaye hi eṣā rāma vāk pravirājate
buddhasya asmi iti rūpeṇa kila na asti eva kiñcana
25. rāma! abuddhaviṣaye hi eṣā vāk pravirājate.
buddhasya (tu) asmi iti rūpeṇa kila kiñcana na asti eva.
25. O Rama, this statement, 'I am the enlightened one (buddha),' truly shines (pravirājate) in the sphere of those who are not awakened (abuddha). For one who is truly awakened (buddha), there is nothing at all in the form of 'I am (asmi iti).'
ब्रह्मेवेदं परं शान्तमित्येवानुभवन्सुधीः ।
अपह्नवः स्वानुभूतेः कर्तुं तस्य क्व युज्यते ॥ २६ ॥
brahmevedaṃ paraṃ śāntamityevānubhavansudhīḥ ,
apahnavaḥ svānubhūteḥ kartuṃ tasya kva yujyate 26
26. brahma eva idam param śāntam iti eva anubhavan sudhīḥ
apahnavaḥ svānubhūteḥ kartum tasya kva yujyate
26. (yaḥ) sudhīḥ idam param śāntam brahma eva iti anubhavan (asti),
tasya svānubhūteḥ apahnavaḥ kartum kva yujyate?
26. How can it be appropriate for the wise person (sudhīḥ), who experiences 'This (idam) is indeed the supreme, peaceful ultimate reality (brahman),' to deny (apahnava) their own direct experience?
परस्माद्व्यतिरेकेण नाहमात्मनि किंचन ।
हेमनीवोर्मिकादित्वं न मय्यस्ति विशिष्टता ॥ २७ ॥
parasmādvyatirekeṇa nāhamātmani kiṃcana ,
hemanīvormikāditvaṃ na mayyasti viśiṣṭatā 27
27. parasmāt vyatirekeṇa na aham ātmani kiṃcana
hemanī iva ūrmikāditvam na mayi asti viśiṣṭatā
27. aham ātmani parasmāt vyatirekeṇa kiṃcana na.
hemanī ūrmikāditvam iva,
mayi viśiṣṭatā na asti.
27. I am nothing in the Self (ātman) apart from the Supreme (brahman). Just as the characteristic of being a ring, etc., is not a distinct feature in gold, so too no particularity exists in me.
भूतता व्यतिरेकेण मूढे नात्मनि किंचन ।
ऊर्म्यादिबुद्धौ हेमेव ज्ञे नास्ति परमार्थता ॥ २८ ॥
bhūtatā vyatirekeṇa mūḍhe nātmani kiṃcana ,
ūrmyādibuddhau hemeva jñe nāsti paramārthatā 28
28. bhūtatā vyatirekeṇa mūḍhe na ātmani kiṃcana
ūrmyādibuddhau hema iva jñe na asti paramārthatā
28. mūḍhe,
ātmani bhūtatā vyatirekeṇa kiṃcana na (asti).
jñe ūrmyādibuddhau paramārthatā na asti,
hema iva (asti).
28. For the deluded person (mūḍha), there is nothing of objective reality (bhūtatā) in the Self (ātman) that is truly separate. Just as for the wise (jña), ultimate reality (paramārthatā) does not reside in the perception of a ring, etc., (but rather in the gold itself).
मिथ्याहंतामयो मूढः सत्यैकात्ममयः सुधीः ।
युज्यते न क्वचिन्नाम स्वभावापह्नवोऽनयोः ॥ २९ ॥
mithyāhaṃtāmayo mūḍhaḥ satyaikātmamayaḥ sudhīḥ ,
yujyate na kvacinnāma svabhāvāpahnavo'nayoḥ 29
29. mithyāhaṃtāmayaḥ mūḍhaḥ satyaikātmamayaḥ sudhīḥ
yujyate na kvacit nāma svabhāvāpahnavaḥ anayoḥ
29. mūḍhaḥ mithyāhaṃtāmayaḥ (asti),
sudhīḥ satyaikātmamayaḥ (asti).
anayoḥ svabhāvāpahnavaḥ kvacit nāma na yujyate.
29. The deluded person (mūḍha) is indeed full of false ego (ahaṅkāra), while the wise person (sudhī) is full of the one true Self (ātman). For these two, a denial of their intrinsic nature (svabhāva) is never possible.
यो यन्मयस्तस्य तस्मिन्युज्यतेऽपह्नवः कथम् ।
पुरुषस्य घटोऽस्मीति वाक्यमुन्मत्तमेव हि ॥ ३० ॥
yo yanmayastasya tasminyujyate'pahnavaḥ katham ,
puruṣasya ghaṭo'smīti vākyamunmattameva hi 30
30. yaḥ yanmayaḥ tasya tasmin yujyate apahnavaḥ katham
puruṣasya ghaṭaḥ asmi iti vākyam unmattam eva hi
30. yaḥ yat-mayaḥ,
tasya tasmin apahnavaḥ katham yujyate? puruṣasya "ghaṭaḥ asmi" iti vākyam unmattam eva hi (asti).
30. How can the denial of that of which something is composed be fitting in that very thing? Indeed, the statement 'I am a pot' made by a human being (puruṣa) is nothing but an insane utterance.
तस्मान्नेमे वयं सत्या नच दामादयः क्वचित् ।
असत्यास्ते वयं चेमे नास्ति नः खलु संभवः ॥ ३१ ॥
tasmānneme vayaṃ satyā naca dāmādayaḥ kvacit ,
asatyāste vayaṃ ceme nāsti naḥ khalu saṃbhavaḥ 31
31. tasmāt na ime vayam satyāḥ na ca dāmādayaḥ kvacit
asatyāḥ te vayam ca ime na asti naḥ khalu saṃbhavaḥ
31. tasmāt ime vayam na satyāḥ ca dāmādayaḥ kvacit na (satyāḥ).
te asatyāḥ ca ime vayam (asatyāḥ).
naḥ saṃbhavaḥ khalu na asti.
31. Therefore, neither are we truly existent, nor are Dāma and others ever existent. Since they are unreal, and we too are unreal, there is certainly no possibility of our (separate) existence.
सत्यं संवेदनं शुद्धं बोधाकाशं निरञ्जनम् ।
सत्यं सर्वगतं शान्तमस्त्यनस्तमयोदयम् ॥ ३२ ॥
satyaṃ saṃvedanaṃ śuddhaṃ bodhākāśaṃ nirañjanam ,
satyaṃ sarvagataṃ śāntamastyanastamayodayam 32
32. satyam saṃvedanam śuddham bodhākāśam nirañjanam
satyam sarvagatam śāntam asti anastamayodayam
32. satyam śuddham saṃvedanam nirañjanam bodhākāśam (ca).
satyam sarvagatam śāntam anastamayodayam asti.
32. The Truth (satyam) is pure awareness (saṃvedana), the immaculate space of knowledge. This Truth (satyam) is all-pervading, peaceful, and exists without setting or rising.
सर्वं शान्तं च निःशून्यं न किंचिदिव संस्थितम् ।
तत्र व्योम्नि विभान्तीमा निजा भासोऽङ्ग सृष्टयः ॥ ३३ ॥
sarvaṃ śāntaṃ ca niḥśūnyaṃ na kiṃcidiva saṃsthitam ,
tatra vyomni vibhāntīmā nijā bhāso'ṅga sṛṣṭayaḥ 33
33. sarvam śāntam ca niḥśūnyam na kiñcit iva saṃsthitam
tatra vyomni vibhānti imāḥ nijāḥ bhāsaḥ aṅga sṛṣṭayaḥ
33. (he) aṅga,
sarvam śāntam ca niḥśūnyam,
kiñcit iva na saṃsthitam.
tatra vyomni imāḥ nijāḥ bhāsaḥ sṛṣṭayaḥ (ca) vibhānti.
33. Everything is peaceful and utterly void, existing as if it were nothing. In that vast space (vyoman), dear friend (aṅga), these creations shine forth as one's own emanations.
यथा तैमिरिकाक्षस्य सहजा एव दृष्टयः ।
केशोण्ड्रकादिवद्भान्ति तथेमास्तत्र दृष्टयः ॥ ३४ ॥
yathā taimirikākṣasya sahajā eva dṛṣṭayaḥ ,
keśoṇḍrakādivadbhānti tathemāstatra dṛṣṭayaḥ 34
34. yathā taimirikākṣasya sahajāḥ eva dṛṣṭayaḥ
keśoṇḍrakādivat bhānti tathā imāḥ tatra dṛṣṭayaḥ
34. yathā taimirikākṣasya sahajāḥ dṛṣṭayaḥ keśoṇḍrakādivat eva bhānti,
tathā tatra imāḥ dṛṣṭayaḥ (api bhānti).
34. Just as to a person with a diseased eye (taimirika), natural illusions like "kesoṇḍraka" (floating specks) appear, similarly, these perceptions appear there.
स आत्मानं यथा वेत्ति तथानुभवति क्षणात् ।
चिदाकाशस्ततोऽसत्यमपि सत्यं तदीक्षणात् ॥ ३५ ॥
sa ātmānaṃ yathā vetti tathānubhavati kṣaṇāt ,
cidākāśastato'satyamapi satyaṃ tadīkṣaṇāt 35
35. saḥ ātmānam yathā vetti tathā anubhavati kṣaṇāt
cidākāśaḥ tataḥ asatyam api satyam tat īkṣaṇāt
35. saḥ ātmānam yathā vetti tathā kṣaṇāt anubhavati
tataḥ cidākāśaḥ tat īkṣaṇāt asatyam api satyam
35. He experiences the self (ātman) in the same way that he knows it, instantaneously. Consequently, for the expanse of consciousness, even the unreal becomes real through its perception.
न सत्यमस्ति नासत्यमिति तस्माज्जगत्त्रये ।
यद्यथा वेत्ति चिद्रूपं तत्तथोदेत्यसंशयम् ॥ ३६ ॥
na satyamasti nāsatyamiti tasmājjagattraye ,
yadyathā vetti cidrūpaṃ tattathodetyasaṃśayam 36
36. na satyam asti na asatyam iti tasmāt jagattraye
yat yathā vetti citrūpam tat tathā udeti asaṃśayam
36. tasmāt jagattraye satyam na asti asatyam na iti
yat citrūpam yathā vetti tat tathā asaṃśayam udeti
36. Thus, in the three worlds, neither reality nor unreality ultimately exists. Whatever the form of consciousness (cit) perceives, and in whatever manner, that manifests accordingly, without a doubt.
यथा दामादयस्तद्वदेवमभ्युदिता वयम् ।
सत्यासत्याः किमत्राङ्ग तान्प्रत्यपि विकल्पना ॥ ३७ ॥
yathā dāmādayastadvadevamabhyuditā vayam ,
satyāsatyāḥ kimatrāṅga tānpratyapi vikalpanā 37
37. yathā dāmādayaḥ tadvat evam abhyuditāḥ vayam
satyāsatyāḥ kim atra aṅga tān prati api vikalpanā
37. yathā dāmādayaḥ evam vayam tadvat abhyuditāḥ aṅga,
atra kim? satyāsatyāḥ tān prati api vikalpanā
37. Just as ropes and similar (illusory appearances manifest), in that same way, we have arisen. Are we real or unreal? What (distinction can be made) here, O dear one? Even regarding such appearances, there is merely conceptualization (vikalpanā).
अस्यानन्तस्य चिद्व्योम्नः सर्वगस्य निराकृतेः ।
चिदुदेति यथा यान्तस्तथा सा तत्र भात्यलम् ॥ ३८ ॥
asyānantasya cidvyomnaḥ sarvagasya nirākṛteḥ ,
cidudeti yathā yāntastathā sā tatra bhātyalam 38
38. asya anantasya citvyomnaḥ sarvagasya nirākṛteḥ
cit udeti yathā yāntaḥ tathā sā tatra bhāti alam
38. asya anantasya sarvagasya nirākṛteḥ citvyomnaḥ
cit udeti yathā yāntaḥ tathā sā tatra alam bhāti
38. From this infinite, all-pervading, and formless expanse of consciousness (cit-vyoman), consciousness (cit) itself emerges. As one moves within it, so does that (consciousness) brilliantly manifest there.
यत्र दामादिरूपेण संवित्प्रकचिता स्वयम् ।
तथा सा तत्र संपन्ना तथाकारानुभूतितः ॥ ३९ ॥
yatra dāmādirūpeṇa saṃvitprakacitā svayam ,
tathā sā tatra saṃpannā tathākārānubhūtitaḥ 39
39. yatra dāmādirūpeṇa saṃvit prakacitā svayam
tathā sā tatra saṃpannā tathākārānubhūtitaḥ
39. yatra saṃvit svayam dāmādirūpeṇa prakacitā,
tathā sā tatra tathākārānubhūtitaḥ saṃpannā
39. Where consciousness (saṃvit) itself manifests in the form of a rope and other objects, it becomes identified with that particular form there, owing to the experience of its appearance.
अस्मदादिस्वरूपेण संविद्यत्रोदिता स्वयम् ।
तथासौ तत्र संपन्ना तथाकारानुभूतितः ॥ ४० ॥
asmadādisvarūpeṇa saṃvidyatroditā svayam ,
tathāsau tatra saṃpannā tathākārānubhūtitaḥ 40
40. asmadādisvarūpeṇa saṃvit yatra uditā svayam
tathā asau tatra saṃpannā tathākārānubhūtitaḥ
40. yatra saṃvit svayam asmadādisvarūpeṇa uditā,
tathā asau tatra tathākārānubhūtitaḥ saṃpannā
40. Where consciousness (saṃvit) itself arises in the form of 'I' and other similar expressions of self, it becomes identified with that particular form there, owing to the experience of its appearance.
स्वस्वप्नप्रतिभासस्य जगदित्यभिधा कृता ।
चिद्व्योम्नो व्योमवपुषस्तापस्येव मृगाम्बुता ॥ ४१ ॥
svasvapnapratibhāsasya jagadityabhidhā kṛtā ,
cidvyomno vyomavapuṣastāpasyeva mṛgāmbutā 41
41. svasvapnapratibhāsasya jagat iti abhidhā kṛtā
cidvyomnaḥ vyomavapuṣaḥ tāpasya iva mṛgāmbutā
41. svasvapnapratibhāsasya jagat iti abhidhā kṛtā.
cidvyomnaḥ vyomavapuṣaḥ tāpasya iva mṛgāmbutā
41. The term 'world' (jagat) is applied to what appears in one's own dream, similar to how the illusion of water in a mirage (mṛgāmbutā) is attributed to heat (tāpasya), all within the consciousness-ether (cidvyoman), whose very essence is like space (vyomavapuṣ).
यत्र प्रबुद्धं चिद्व्योम तत्र दृश्याभिधा कृता ।
यत्र सुप्तं तु तेनैव तत्र मोक्षाभिधा कृता ॥ ४२ ॥
yatra prabuddhaṃ cidvyoma tatra dṛśyābhidhā kṛtā ,
yatra suptaṃ tu tenaiva tatra mokṣābhidhā kṛtā 42
42. yatra prabuddham cidvyoma tatra dṛśyābhidhā kṛtā
yatra suptam tu tena eva tatra mokṣābhidhā kṛtā
42. yatra cidvyoma prabuddham,
tatra dṛśyābhidhā kṛtā.
yatra tu tena eva suptam,
tatra mokṣābhidhā kṛtā.
42. Where the consciousness-ether (cidvyoman) is awakened, there the designation 'the observable' (dṛśya) is applied. But where that very (consciousness-ether) is in a dormant state, there the designation 'final liberation' (mokṣa) is applied.
नच तत्क्वचिदासुप्तं न प्रबुद्धं कदाचन ।
चिद्व्योम केवलं दृश्यं जगदित्यवगम्यताम् ॥ ४३ ॥
naca tatkvacidāsuptaṃ na prabuddhaṃ kadācana ,
cidvyoma kevalaṃ dṛśyaṃ jagadityavagamyatām 43
43. na ca tat kvacit āsuptam na prabuddham kadācana
citvyoma kevalam dṛśyam jagat iti avagamyatām
43. tat citvyoma kvacit na āsuptam na kadācana
prabuddham ca jagat kevalam dṛśyam iti avagamyatām
43. That (the consciousness-space) is never asleep anywhere, nor is it ever awake. Let it be understood that the world (jagat) is merely a visible appearance of the consciousness-space (cidvyoma).
निर्वाणमेव सर्गश्रीः सर्गश्रीरेव निर्वृतिः ।
नानयोः शब्दयोरर्थभेदः पर्याययोरिव ॥ ४४ ॥
nirvāṇameva sargaśrīḥ sargaśrīreva nirvṛtiḥ ,
nānayoḥ śabdayorarthabhedaḥ paryāyayoriva 44
44. nirvāṇam eva sargaśrīḥ sargaśrīḥ eva nirvṛtiḥ
na anayoḥ śabdayoḥ artha bhedaḥ paryāyayoḥ iva
44. nirvāṇam eva sargaśrīḥ (asti) evaṃ sargaśrīḥ eva nirvṛtiḥ
(asti) anayoḥ śabdayoḥ artha bhedaḥ na (asti) paryāyayoḥ iva
44. The final liberation (nirvāṇa) is precisely the splendor of creation; and the splendor of creation is precisely cessation (nirvṛti). There is no difference in meaning between these two words, just as there is none between synonyms.
परमार्थो जगदिति रूपं वेत्ति स्वयं स्वकम् ।
यथा तैमिरिकं चक्षुः केशोण्ड्रकमिवेक्षते ॥ ४५ ॥
paramārtho jagaditi rūpaṃ vetti svayaṃ svakam ,
yathā taimirikaṃ cakṣuḥ keśoṇḍrakamivekṣate 45
45. paramārthaḥ jagat iti rūpam vetti svayam svakam
yathā taimirakam cakṣuḥ keśoṇḍrakam iva īkṣate
45. paramārthaḥ svayam svakam rūpam jagat iti vetti
yathā taimirakam cakṣuḥ keśoṇḍrakam iva īkṣate
45. The ultimate reality (paramārtha) itself perceives its own nature as the world (jagat), just as an eye afflicted with a visual defect (taimirikam) sees floating filaments (keśoṇḍraka).
न तत्केशोण्डृकं किंचित्सा हि दृष्टिस्तथा स्थिता ।
नेदं दृश्यमिदं किंचिदित्थं चिद्व्योम संस्थितम् ॥ ४६ ॥
na tatkeśoṇḍṛkaṃ kiṃcitsā hi dṛṣṭistathā sthitā ,
nedaṃ dṛśyamidaṃ kiṃciditthaṃ cidvyoma saṃsthitam 46
46. na tat keśoṇḍrakam kiñcit sā hi dṛṣṭiḥ tathā sthitā
na idam dṛśyam idam kiñcit ittham citvyoma saṃsthitam
46. tat keśoṇḍrakam kiñcit na (asti)
hi sā dṛṣṭiḥ tathā sthitā (asti)
idam dṛśyam idam kiñcit na (asti)
ittham citvyoma saṃsthitam (asti)
46. That 'floating filament' (keśoṇḍraka) is not anything real; indeed, that perception (dṛṣṭi) is merely situated in that manner. Similarly, this visible world (dṛśyam) is not anything real in itself; thus is the consciousness-space (cidvyoma) established.
सर्वत्र सर्वमिदमस्ति यथानुभूतं नो किंचन क्वचिदिहास्ति न चानुभूतम् ।
शान्तं सदेकमिदमाततमित्थमास्ते संत्यक्तशोकभयमेदमतस्त्वमास्स्व ॥ ४७ ॥
sarvatra sarvamidamasti yathānubhūtaṃ no kiṃcana kvacidihāsti na cānubhūtam ,
śāntaṃ sadekamidamātatamitthamāste saṃtyaktaśokabhayamedamatastvamāssva 47
47. sarvatra sarvam idam asti yathānubhūtam no
kiṃcana kvacit iha asti na ca anubhūtam
śāntam sat ekam idam ātatam ittham āste
saṃtyakta-śoka-bhaya-medam ataḥ tvam āssva
47. sarvatra idam sarvam yathānubhūtam asti; iha kvacit kiṃcana na asti,
ca na anubhūtam.
idam śāntam sat ekam ātatam ittham āste.
ataḥ tvam saṃtyakta-śoka-bhaya-medam āssva.
47. This entire universe exists everywhere, just as it is perceived; there is nothing here that is not experienced or not present. This serene, singular, and ever-present reality (sat) pervades everything in this manner. Therefore, you too should abide, free from sorrow, fear, and any sense of division.
शिलोदराकारघनं प्रशान्तं महाचिते रूपमिदं स्वमच्छम् ।
नैवास्ति नास्तीति दृशौ क्वचित्तु यच्चास्ति तत्साधु तदेव भाति ॥ ४८ ॥
śilodarākāraghanaṃ praśāntaṃ mahācite rūpamidaṃ svamaccham ,
naivāsti nāstīti dṛśau kvacittu yaccāsti tatsādhu tadeva bhāti 48
48. śilodara-ākāra-ghanam praśāntam
mahāciteḥ rūpam idam svam accham na eva
asti na asti iti dṛśau kvacit tu
yat ca asti tat sādhu tat eva bhāti
48. mahāciteḥ idam svam accham praśāntam śilodara-ākāra-ghanam rūpam.
kvacit tu na eva asti,
na asti iti dṛśau (na) (bhavati).
yat ca (eva) asti,
tat sādhu tat eva bhāti.
48. This pure, tranquil form of the great consciousness (mahācit) is dense and unyielding like the interior of a rock. Never, anywhere, arises the perception of "it is" or "it is not"; whatever truly exists, that alone distinctly shines forth.

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

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

sthiti 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 (current chapter) 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