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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-39

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श्रीराम उवाच ।
भगवन्नेवं स्थिते परे ब्रह्मण्येव विद्यमाने कुत एवाभित्तिचित्ररूपायाः सृष्टेरागम इति कथय महात्मन् ॥ १ ॥
śrīrāma uvāca ,
bhagavannevaṃ sthite pare brahmaṇyeva vidyamāne kuta evābhitticitrarūpāyāḥ sṛṣṭerāgama iti kathaya mahātman 1
1. śrīrāmaḥ uvāca bhagavan evam sthite
pare brahmaṇi eva vidyamāne
kutaḥ eva abhitticitrarūpāyāḥ
sṛṣṭeḥ āgamaḥ iti kathaya mahātman
1. śrīrāmaḥ uvāca bhagavan mahātman
evam pare brahmaṇi eva sthite
vidyamāne abhitticitrarūpāyāḥ sṛṣṭeḥ
āgamaḥ kutaḥ eva iti kathaya
1. Śrī Rāma said: O Revered One, since the Supreme Brahman (brahman) alone thus exists, from where does the origin of creation, which resembles a painting without a wall or canvas, arise? Please explain this, O great soul (mahātman).
श्रीवसिष्ठ उवाच ।
राजपुत्र ब्रह्मतत्त्वमेवेदमावर्तते यस्मात्सर्वशक्ति तत्तस्मात्सर्वाः शक्तयो ब्रह्मणि दृश्यन्ते ॥ २ ॥
śrīvasiṣṭha uvāca ,
rājaputra brahmatattvamevedamāvartate yasmātsarvaśakti tattasmātsarvāḥ śaktayo brahmaṇi dṛśyante 2
2. śrīvasiṣṭhaḥ uvāca rājaputra
brahmatattvam eva idam āvartate
yasmāt tat sarvaśakti tat tasmāt
sarvāḥ śaktayaḥ brahmaṇi dṛśyante
2. śrīvasiṣṭhaḥ uvāca rājaputra idam
brahmatattvam eva āvartate
yasmāt tat sarvaśakti tat tasmāt
sarvāḥ śaktayaḥ brahmaṇi dṛśyante
2. Śrī Vasiṣṭha said: O Prince, it is indeed this very essence of Brahman (brahman) that manifests itself. Since that [Brahman (brahman)] possesses all power (śakti), therefore all powers (śakti) are observed within Brahman (brahman).
सत्त्वमसत्त्वं
द्वित्वमेकत्वमनेकत्वमाद्यत्वमन्तत्वमिति ॥ ३ ॥
sattvamasattvaṃ
dvitvamekatvamanekatvamādyatvamantatvamiti 3
3. sattvam asattvam dvitvam ekatvam
anekatvam ādyatvam antatvam iti
3. sattvam asattvam dvitvam ekatvam
anekatvam ādyatvam antatvam iti
3. These include existence and non-existence, duality and unity, multiplicity, beginning and end, and so forth.
तच्च नान्यत् ।
यथा जलराशेर्जलाशय उल्लासप्रफुल्लासेन नानाकारतां दर्शयन्प्रकटतांगच्छति ॥ ४ ॥
tacca nānyat ,
yathā jalarāśerjalāśaya ullāsapraphullāsena nānākāratāṃ darśayanprakaṭatāṃgacchati 4
4. tat ca na anyat yathā jalarāśeḥ jalāśayaḥ
ullāsapraphullāsena nānākāratām darśayan prakaṭatām gacchati
4. tat ca na anyat yathā jalarāśeḥ jalāśayaḥ
ullāsapraphullāsena nānākāratām darśayan prakaṭatām gacchati
4. That (supreme reality) is not distinct from anything else. Just as a reservoir, originating from a vast body of water, manifests various forms with joyful exuberance, coming into perceptible existence.
तथा चिद्धनश्चित्तं चित्त्वाच्च सर्वाः शक्तीः कर्ममयीर्वासनामयीर्मनोमयीश्चिनोति दर्शयति विभर्ति जनयति क्षिपयति चेति ॥ ५ ॥ tathā ciddhanaścittaṃ cittvācca sarvāḥ śaktīḥ karmamayīrvāsanāmayīrmanomayīścinoti darśayati vibharti janayati kṣipayati ceti ।
।
5 ।
।
तथा चिद्धनश्चित्तं चित्त्वाच्च सर्वाः शक्तीः
कर्ममयीर्वासनामयीर्मनोमयीश्चिनोति दर्शयति विभर्ति जनयति क्षिपयति चेति ॥ ५ ॥
5. tathā citdhanaḥ cittam cittvāt ca
sarvāḥ śaktīḥ karmamayīḥ vāsanāmayīḥ
manomayīḥ cinoti darśayati
vibharti janayati kṣipayati ca iti
5. tathā citdhanaḥ cittam cittvāt ca
sarvāḥ karmamayīḥ vāsanāmayīḥ
manomayīḥ śaktīḥ cinoti darśayati
vibharti janayati kṣipayati ca iti
5. Similarly, the compact mass of consciousness (ciddhana), having perceived the mind, thereby gathers, displays, sustains, generates, and dissolves all powers (śakti) – those consisting of action (karma), those consisting of latent impressions (vāsanā), and those consisting of mind.
सर्वेषामेव जीवानां सर्वासामभितो दृशाम् ।
समग्राणां पदार्थानामुत्पत्तिर्ब्रह्मणोऽनिशम् ॥ ६ ॥
sarveṣāmeva jīvānāṃ sarvāsāmabhito dṛśām ,
samagrāṇāṃ padārthānāmutpattirbrahmaṇo'niśam 6
6. sarveṣām eva jīvānām sarvāsām abhitaḥ dṛśām
samagrāṇām padārthānām utpattiḥ brahmaṇaḥ aniśam
6. sarveṣām eva jīvānām sarvāsām abhitaḥ dṛśām
samagrāṇām padārthānām utpattiḥ brahmaṇaḥ aniśam
6. The origin of all beings (jīva), of all perceptions, and of all complete phenomena (padārtha) is unceasingly from Brahman (brahman).
लोकात्परादुपायान्ति तस्मिश्चित्त्वाद्विशन्त्यलम् ।
तन्मया एव सततं तरङ्गा इव सागरे ॥ ७ ॥
lokātparādupāyānti tasmiścittvādviśantyalam ,
tanmayā eva satataṃ taraṅgā iva sāgare 7
7. lokāt parāt upāyānti tasmin cittvāt viśanti
alam tatmayāḥ eva satatam taraṅgāḥ iva sāgare
7. taraṅgāḥ iva sāgare satatam tatmayāḥ eva lokāt
parāt upāyānti tasmin cittvāt alam viśanti
7. They (all phenomena) emerge from the supreme realm and fully merge into that consciousness (cit). Indeed, they are continuously composed of that (reality), just like waves in an ocean.
श्रीराम उवाच ।
भगवंस्तवातिगहनेयं वचनव्यक्तिर्न खल्वद्य वाक्यार्थमवगच्छामि ॥ ८ ॥
śrīrāma uvāca ,
bhagavaṃstavātigahaneyaṃ vacanavyaktirna khalvadya vākyārthamavagacchāmi 8
8. śrīrāma uvāca bhagavan tava atigahanā iyam
vacanavyaktiḥ na khalu adya vākyārtham avagacchāmi
8. śrīrāma uvāca bhagavan tava iyam vacanavyaktiḥ atigahanā asti .
adya khalu vākyārtham na avagacchāmi
8. Śrīrāma said: O Lord, this expression of yours is extremely profound. Indeed, I do not understand the meaning of your statement today.
क्व किलातीतमनःषष्ठेन्द्रियवृत्ति ब्रह्मतत्त्वं क्व भङ्गुरेयं तज्जा पदार्थश्रीरिति वचनरचना ।
यदि चायमारम्भो ब्रह्मण आपतितस्तदनेन तत्सदृशेनैव भवितव्यम् ॥ ९ ॥
kva kilātītamanaḥṣaṣṭhendriyavṛtti brahmatattvaṃ kva bhaṅgureyaṃ tajjā padārthaśrīriti vacanaracanā ,
yadi cāyamārambho brahmaṇa āpatitastadanena tatsadṛśenaiva bhavitavyam 9
9. kva kila atītamanasṣaṣṭhendriyavṛtti brahmatattvam kva bhaṅgurā iyam tajjā padārthaśrīḥ iti vacanaracanā .
yadi ca ayam ārambhaḥ brahmaṇaḥ āpatitaḥ tat anena tatsadṛśena eva bhavitavyam
9. kila atītamanasṣaṣṭhendriyavṛtti brahmatattvam kva,
bhaṅgurā iyam tajjā padārthaśrīḥ kva iti vacanaracanā .
yadi ayam ārambhaḥ brahmaṇaḥ āpatitaḥ ca tat anena tatsadṛśena eva bhavitavyam
9. Where, indeed, is the reality of (brahman) that transcends the functions of the mind and senses, and where is this perishable abundance of objects (padārtha) born from that (brahman)? Such is the composition of your statement. Yet, if this creation (ārambha) has originated from (brahman), then it must certainly be similar to it.
यो यस्माज्जायते स
तत्सदृश एव भवति ॥ १० ॥
yo yasmājjāyate sa
tatsadṛśa eva bhavati 10
10. yaḥ yasmāt jāyate saḥ
tatsadṛśaḥ eva bhavati
10. yaḥ yasmāt jāyate,
saḥ tatsadṛśaḥ eva bhavati
10. Whatever is born from something, that (thing) is indeed similar to it.
यथादीपाद्दीपःपुरुषात्पुरुषः
सस्यात्सस्यम् ॥ ११ ॥
yathādīpāddīpaḥpuruṣātpuruṣaḥ
sasyātsasyam 11
11. yathā dīpāt dīpaḥ puruṣāt
puruṣaḥ sasyāt sasyam
11. yathā dīpāt dīpaḥ,
puruṣāt puruṣaḥ,
sasyāt sasyam
11. Just as a lamp (comes) from a lamp, a person (puruṣa) from a person (puruṣa), and a crop from a crop.
यतो निर्विकाराद्यदागतं
निर्विकारेणैवानेन भवितव्यम् ॥ १२ ॥
yato nirvikārādyadāgataṃ
nirvikāreṇaivānena bhavitavyam 12
12. yataḥ nirvikārāt yat āgatam
nirvikāreṇa eva anena bhavitavyam
12. yat nirvikārāt āgatam (tat)
anena nirvikāreṇa eva bhavitavyam
12. That which has originated from the changeless (nirvikāra) must itself be changeless.
अथैतद्व्यतिरिक्तं चिदात्मनस्तन्निष्कलङ्कस्य परमेश्वरस्य
येयं कलङ्कापत्तिरित्याकर्ण्य भगवान् ब्रह्मर्षिरुवाच ॥ १३ ॥
athaitadvyatiriktaṃ cidātmanastanniṣkalaṅkasya parameśvarasya
yeyaṃ kalaṅkāpattirityākarṇya bhagavān brahmarṣiruvāca 13
13. atha etat vyatiriktam cit ātmanaḥ
tat niṣkalaṅkasya parameśvarasya
yā iyam kalaṅka āpattiḥ iti
ākarṇya bhagavān brahmarṣiḥ uvāca
13. atha bhagavān brahmarṣiḥ etat
vyatiriktam cit ātmanaḥ tat
niṣkalaṅkasya parameśvarasya yā iyam
kalaṅka āpattiḥ iti ākarṇya uvāca
13. Now, having heard [the argument] that, apart from this [changeless reality], the conscious self (ātman) and the stainless supreme Lord (parameśvara) are subject to blemish (kalaṅkāpatti), the venerable sage (brahmarṣi) spoke.
ब्रह्मैवेदं स्थितं नाम मलमस्तीह नानघ ।
तरङ्गौघगणैरम्भः सिन्धौ स्फुरति नो रजः ॥ १४ ॥
brahmaivedaṃ sthitaṃ nāma malamastīha nānagha ,
taraṅgaughagaṇairambhaḥ sindhau sphurati no rajaḥ 14
14. brahma eva idam sthitam nāma na malam asti iha anagha
taraṅga ogha gaṇaiḥ ambhaḥ sindhau sphurati na u rajaḥ
14. anagha! idam brahma eva sthitam nāma.
iha malam na asti.
sindhau ambhaḥ taraṅga ogha gaṇaiḥ sphurati,
u rajaḥ na.
14. This [reality] is indeed Brahman (brahman) in its true state; there is no blemish (mala) here, O sinless one (anagha)! Just as water in the ocean manifests with multitudes of waves, but no dust (rajas) appears there.
द्वितीया कल्पनैवेह न रघूद्वह विद्यते ।
ब्रह्ममात्रादृते वह्नावौष्ण्यमात्रादृते यथा ॥ १५ ॥
dvitīyā kalpanaiveha na raghūdvaha vidyate ,
brahmamātrādṛte vahnāvauṣṇyamātrādṛte yathā 15
15. dvitīyā kalpanā eva iha na raghūdvaha vidyate
brahmamātrāt ṛte vahnau auṣṇyamātrāt ṛte yathā
15. raghūdvaha! iha dvitīyā kalpanā eva na vidyate.
brahmamātrāt ṛte,
yathā vahnau auṣṇyamātrāt ṛte (na vidyate).
15. Here (iha), O upholder of Raghu's line (raghūdvaha), a second conception (kalpanā) indeed does not exist, apart from Brahman (brahman) alone; just as in fire, there is nothing apart from heat alone.
श्रीराम उवाच ।
निर्दुःखं ब्रह्म निर्द्वन्द्वं तज्जं दुःखमयं जगत् ।
अस्पष्टार्थमिदं ब्रह्मन्न वेद्मि वचनं तव ॥ १६ ॥
śrīrāma uvāca ,
nirduḥkhaṃ brahma nirdvandvaṃ tajjaṃ duḥkhamayaṃ jagat ,
aspaṣṭārthamidaṃ brahmanna vedmi vacanaṃ tava 16
16. śrīrāma uvāca nirduḥkham brahma nirdvandvam tat-jam duḥkhamayam
jagat aspaṣṭārtham idam brahman na vedmi vacanam tava
16. śrīrāma uvāca brahma nirduḥkham nirdvandvam tat-jam jagat
duḥkhamayam brahman idam tava vacanam aspaṣṭārtham na vedmi
16. Śrī Rāma said: The absolute reality (brahman) is free from sorrow and duality. Yet, this world (jagat), born from that (brahman), is full of sorrow. O revered teacher, I do not understand this statement of yours; its meaning is unclear to me.
श्रीवाल्मीकिरुवाच ।
इत्युक्ते तत्र रामेण चिन्तयामास चेतसा ।
वसिष्ठो मुनिशार्दूलो राघवस्योपदेशने ॥ १७ ॥
śrīvālmīkiruvāca ,
ityukte tatra rāmeṇa cintayāmāsa cetasā ,
vasiṣṭho muniśārdūlo rāghavasyopadeśane 17
17. śrīvālmīkiḥ uvāca iti ukte tatra rāmeṇa cintayāmāsa
cetasā vasiṣṭhaḥ muniśārdūlaḥ rāghavasya upadeśane
17. śrīvālmīkiḥ uvāca rāmeṇa iti ukte tatra muniśārdūlaḥ
vasiṣṭhaḥ cetasā rāghavasya upadeśane cintayāmāsa
17. Śrī Vālmīki said: When Rāma had thus spoken, Vasiṣṭha, the foremost among sages, pondered in his mind (cetas) concerning the instruction of Rāghava (Rāma).
परं विकासमायाता नास्य तावदियं मतिः ।
किंचिन्निर्मलतां प्राप्ता प्रोह्यते चेह वस्तुनि ॥ १८ ॥
paraṃ vikāsamāyātā nāsya tāvadiyaṃ matiḥ ,
kiṃcinnirmalatāṃ prāptā prohyate ceha vastuni 18
18. param vikāsam āyātā na asya tāvat iyam matiḥ
kiñcit nirmalatām prāptā prohyate ca iha vastuni
18. asya iyam matiḥ tāvat param vikāsam na āyātā
kiñcit nirmalatām prāptā ca iha vastuni prohyate
18. His (Rāma's) understanding (mati) has not yet attained its ultimate development. It has indeed achieved some purity, but it is still being carried along in this particular subject (or reality).
यो व्युत्पन्नमनास्तस्य ज्ञातज्ञेयस्य धीमतः ।
मोक्षोपायगिरां पारं प्रयातस्य विवेकतः ॥ १९ ॥
yo vyutpannamanāstasya jñātajñeyasya dhīmataḥ ,
mokṣopāyagirāṃ pāraṃ prayātasya vivekataḥ 19
19. yaḥ vyutpannamanaḥ tasya jñātajñeyasya dhīmataḥ
mokṣopāyagirām pāram prayātasya vivekataḥ
19. yaḥ vyutpannamanaḥ jñātajñeyasya dhīmataḥ
vivekataḥ mokṣopāyagirām pāram prayātasya tasya
19. For one whose mind (manas) is discerning, who is wise (dhīmat), who has known what is to be known, and who, through discrimination (viveka), has reached the culmination (pāra) of the words concerning the means to final liberation (mokṣa) - (for such a one... the following applies, implied in the next verse).
न कश्चित्कस्यचिद्दोषो नास्ति विद्यात्मनि ह्यलम् ।
यावन्नोक्तं न विश्रान्तिं तावदेत्येष राघवः ॥ २० ॥
na kaścitkasyaciddoṣo nāsti vidyātmani hyalam ,
yāvannoktaṃ na viśrāntiṃ tāvadetyeṣa rāghavaḥ 20
20. na kaścit kasyacit doṣaḥ na asti vidyātmani hi alam
yāvat na uktam na viśrāntim tāvat eti eṣa Rāghavaḥ
20. kaścit kasyacit doṣaḥ na asti; hi vidyātmani alam na asti.
yāvat na uktam,
eṣa Rāghavaḥ tāvat viśrāntim na eti.
20. No fault belongs to anyone; indeed, there is no insufficiency in the Self (ātman) which is knowledge. As long as this (truth) is not explained, Rāghava does not attain tranquility.
अर्धव्युत्पन्नबुद्धेस्तु नैतद्व्यक्तं हि शोभते ।
दृश्यानया भोगदृशा भावयन्नेव नश्यति ॥ २१ ॥
ardhavyutpannabuddhestu naitadvyaktaṃ hi śobhate ,
dṛśyānayā bhogadṛśā bhāvayanneva naśyati 21
21. ardha-vyutpanna-buddheḥ tu na etat vyaktam hi
śobhate dṛśyā anayā bhogadṛśā bhāvayan eva naśyati
21. tu ardha-vyutpanna-buddheḥ etat vyaktam hi na śobhate.
anayā dṛśyā bhogadṛśā eva bhāvayan naśyati.
21. But for one whose intellect is only partially developed, this (truth) does not become clear. Such a person perishes by contemplating this visible world merely as an object of enjoyment.
परां दृष्टिं प्रयातस्य भोगेच्छा नाभिजायते ।
सर्वं ब्रह्मेति सिद्धान्तः काले नामास्य युज्यते ॥ २२ ॥
parāṃ dṛṣṭiṃ prayātasya bhogecchā nābhijāyate ,
sarvaṃ brahmeti siddhāntaḥ kāle nāmāsya yujyate 22
22. parām dṛṣṭim prayātasya bhogecchā na abhijāyate
sarvam brahma iti siddhāntaḥ kāle nāma asya yujyate
22. parām dṛṣṭim prayātasya bhogecchā na abhijāyate.
sarvam brahma iti siddhāntaḥ asya kāle nāma yujyate.
22. For one who has attained the supreme vision, the desire for enjoyment does not arise. The doctrine, 'All is brahman (brahman)', is indeed rightly applied to him in due course.
आदौ शमदमप्रायैर्गुणैः शिष्यं विशोधयेत् ।
पश्चात्सर्वमिदं ब्रह्म शुद्धस्त्वमिति बोधयेत् ॥ २३ ॥
ādau śamadamaprāyairguṇaiḥ śiṣyaṃ viśodhayet ,
paścātsarvamidaṃ brahma śuddhastvamiti bodhayet 23
23. ādau śamadamaprāyaiḥ guṇaiḥ śiṣyam viśodhayet
paścāt sarvam idam brahma śuddhaḥ tvam iti bodhayet
23. ādau śamadamaprāyaiḥ guṇaiḥ śiṣyam viśodhayet.
paścāt idam sarvam brahma,
tvam śuddhaḥ iti bodhayet.
23. Initially, one should purify the disciple with qualities like tranquility and self-restraint. Afterwards, one should instruct (him), 'All this is brahman (brahman), and you are pure (brahman).'
अज्ञस्यार्धप्रबुद्धस्य सर्वं ब्रह्मेति यो वदेत् ।
महानरकजालेषु स तेन विनियोजितः ॥ २४ ॥
ajñasyārdhaprabuddhasya sarvaṃ brahmeti yo vadet ,
mahānarakajāleṣu sa tena viniyojitaḥ 24
24. ajñasya ardhaprabuddhasya sarvam brahma iti yaḥ
vadet | mahānarakajāleṣu sa tena viniyojitaḥ ||
24. yaḥ ajñasya ardhaprabuddhasya sarvam brahma iti vadet,
sa tena mahānarakajāleṣu viniyojitaḥ.
24. Whoever, being ignorant or only partially enlightened, declares that 'all is brahman (brahman),' is thereby entangled in the nets of great hells.
प्रबुद्धबुद्धेः प्रक्षीणभोगेच्छस्य निराशिषः ।
नास्त्यविद्यामलमिति युक्तं वक्तुं महात्मनः ॥ २५ ॥
prabuddhabuddheḥ prakṣīṇabhogecchasya nirāśiṣaḥ ,
nāstyavidyāmalamiti yuktaṃ vaktuṃ mahātmanaḥ 25
25. prabuddhabuddheḥ prakṣīṇabhogecchasya nirāśiṣaḥ |
na asti avidyāmalam iti yuktam vaktum mahātmanaḥ ||
25. prabuddhabuddheḥ prakṣīṇabhogecchasya nirāśiṣaḥ mahātmanaḥ avidyāmalam na asti iti vaktum yuktam.
25. For a great soul (mahātman) whose intellect is awakened, whose desire for enjoyment is diminished, and who is free from expectations, it is proper to declare that there is no stain of ignorance (avidyā).
अपरीक्ष्य च यः शिष्यं प्रशास्त्यतिविमूढधीः ।
स एव नरकं याति यावदाभूतसंप्लवम् ॥ २६ ॥
aparīkṣya ca yaḥ śiṣyaṃ praśāstyativimūḍhadhīḥ ,
sa eva narakaṃ yāti yāvadābhūtasaṃplavam 26
26. aparīkṣya ca yaḥ śiṣyam praśāsti ativimūḍhadhīḥ
| sa eva narakam yāti yāvat ābhūtasaṃplavam ||
26. yaḥ ativimūḍhadhīḥ ca śiṣyam aparīkṣya praśāsti,
sa eva yāvat ābhūtasaṃplavam narakam yāti.
26. And whoever, with an exceedingly deluded intellect, instructs a student without examining them, that very person goes to hell until the great dissolution of all beings.
इति संचिन्त्य भगवानज्ञानतिमिरापहः ।
तमुवाच मुनिश्रेष्ठो वसिष्ठो भूमिभास्करः ॥ २७ ॥
iti saṃcintya bhagavānajñānatimirāpahaḥ ,
tamuvāca muniśreṣṭho vasiṣṭho bhūmibhāskaraḥ 27
27. iti saṃcintya bhagavān ajñānatimirāpahaḥ | tam
uvāca muniśreṣṭhaḥ vasiṣṭhaḥ bhūmibhāskaraḥ ||
27. iti saṃcintya,
ajñānatimirāpahaḥ muniśreṣṭhaḥ bhūmibhāskaraḥ bhagavān vasiṣṭhaḥ tam uvāca.
27. Having thus pondered, the revered Vasiṣṭha, the foremost among sages, the dispeller of the darkness of ignorance, and the sun of the earth, spoke to him.
श्रीवसिष्ठ उवाच ।
कलङ्ककलना ब्रह्मण्यस्ति नास्तीति वानघ ।
सिद्धान्तकाले वक्तव्यं स्वयं ज्ञास्यसि राघव ॥ २८ ॥
śrīvasiṣṭha uvāca ,
kalaṅkakalanā brahmaṇyasti nāstīti vānagha ,
siddhāntakāle vaktavyaṃ svayaṃ jñāsyasi rāghava 28
28. śrīvasiṣṭhaḥ uvāca kalaṅkakalana brahmaṇi asti na asti iti
vā anagha siddhāntakāle vaktavyaṃ svayam jñāsyasi rāghava
28. śrīvasiṣṭhaḥ uvāca anagha rāghava brahmaṇi kalaṅkakalana
asti na asti iti vā siddhāntakāle vaktavyaṃ svayam jñāsyasi
28. Śrī Vasiṣṭha said: O blameless one (anagha), whether any imputation of blemish (kalaṅkakalana) exists or does not exist in Brahman (brahman) - this matter should be discussed at the time of ultimate realization (siddhāntakāla). You yourself, O Rāghava, will then know.
ब्रह्म सर्वशक्ति सर्वव्यापि
सर्वगतं सर्वोहमेवेति ॥ २९ ॥
brahma sarvaśakti sarvavyāpi
sarvagataṃ sarvohameveti 29
29. brahma sarvaśakti sarvavyāpi
sarvagataṃ sarvaḥ aham eva iti
29. brahma sarvaśakti sarvavyāpi
sarvagataṃ sarvaḥ aham eva iti
29. Brahman (brahman) is all-powerful, all-pervading, and present everywhere. Indeed, it is 'I am all' (sarvaḥ aham eva iti).
यथेन्द्रजालिनः पश्यसि चित्रा मायया क्रिया जनयन्तः सदसत्तां नयन्त्यसच्च सत्तां नयन्ति तथैवात्मा अमायामयोऽपि मायामय इव परम ऐन्द्रजालिको घटं पटं करोति पटं च घटं करोति उपले लतां जनयति मेरौ कनकतटे नन्दनवनमिव लतायामुपलमुत्पादयति कल्पपादपेषु रत्नस्तबकमिव व्योम्नि काननमध्यारोपयति ॥ ३० ॥ yathendrajālinaḥ paśyasi citrā māyayā kriyā janayantaḥ sadasattāṃ nayantyasacca sattāṃ nayanti tathaivātmā amāyāmayo'pi māyāmaya iva parama aindrajāliko ghaṭaṃ paṭaṃ karoti paṭaṃ ca ghaṭaṃ karoti upale latāṃ janayati merau kanakataṭe nandanavanamiva latāyāmupalamutpādayati kalpapādapeṣu ratnastabakamiva vyomni kānanamadhyāropayati ।
।
30 ।
।
यथेन्द्रजालिनः पश्यसि चित्रा मायया क्रिया जनयन्तः सदसत्तां नयन्त्यसच्च
सत्तां नयन्ति तथैवात्मा अमायामयोऽपि मायामय इव परम ऐन्द्रजालिको घटं
पटं करोति पटं च घटं करोति उपले लतां जनयति मेरौ कनकतटे नन्दनवनमिव
लतायामुपलमुत्पादयति कल्पपादपेषु रत्नस्तबकमिव व्योम्नि काननमध्यारोपयति ॥ ३० ॥
30. yathā indrajālinaḥ paśyasi citrā māyayā kriyā janayantaḥ sat asattāṃ nayanti asat ca
sattāṃ nayanti tathā eva ātmā amāyāmayaḥ api māyāmayaḥ iva paramaḥ aindrajālikaḥ ghaṭaṃ
paṭaṃ karoti paṭaṃ ca ghaṭaṃ karoti upale latāṃ janayati merau kanakataṭe nandanavanam
iva latāyām upalam utpādayati kalpapādapeṣu ratnastabakam iva vyomni kānanam adhyāropayati
30. yathā indrajālinaḥ citrā māyayā kriyāḥ janayantaḥ sat asattāṃ nayanti ca asat sattāṃ nayanti paśyasi,
tathā eva amāyāmayaḥ api ātmā paramaḥ aindrajālikaḥ māyāmayaḥ iva ghaṭaṃ paṭaṃ karoti ca paṭaṃ ghaṭaṃ karoti upale latāṃ janayati merau kanakataṭe nandanavanam iva latāyām upalam utpādayati kalpapādapeṣu ratnastabakam iva vyomni kānanam adhyāropayati
30. Just as you observe magicians (aindrajālinaḥ) creating diverse phenomena through their wondrous illusion (māyā), causing existent things to become non-existent and non-existent things to come into being, similarly, the Self (ātman) - though not inherently illusory (amāyāmaya) - acts as if it were illusory, like the supreme magician (parama aindrajālikaḥ). It transforms a pot into a cloth and a cloth into a pot. It creates a creeper on a stone, much like a Nandanavana (a heavenly garden) on the golden slopes of Mount Meru. It produces a stone on a creeper, as if a cluster of jewels (ratnastabaka) on wish-fulfilling trees (kalpapādapa). It implants a forest in the sky.
गन्धर्वउद्यानमिव तस्मिन् जगति भविष्यति गगने कल्पनया
नगरतां जनयति नष्टच्छायाञ्जनमिव व्योम धरातलं नयतीति ॥ ३१ ॥
gandharvaudyānamiva tasmin jagati
bhaviṣyati gagane kalpanayā
nagaratāṃ janayati naṣṭacchāyāñjanamiva
vyoma dharātalaṃ nayatīti 31
31. gandharvodyānam iva tasmin jagati
bhaviṣyati gagane kalpanayā
nagaratām janayati naṣṭacchāyā añjanam
iva vyoma dharātalam nayati iti
31. tasmin jagati gandharvodyānam iva
bhaviṣyati gagane kalpanayā
nagaratām janayati naṣṭacchāyā añjanam
iva vyoma dharātalam nayati iti
31. In that [sky], a garden (kānana) will appear, like a Gandharva garden (gandharvodyāna). It creates a city in the sky through mere imagination (kalpanā). Like invisible collyrium (añjana), it transforms the sky into the ground.
गन्धर्वनगरराजगृहे विपुलाङ्गनाजनमिव
भूतले व्योम निवेशयति ॥ ३२ ॥
gandharvanagararājagṛhe vipulāṅganājanamiva
bhūtale vyoma niveśayati 32
32. gandharvanagararājagṛhe vipulāṅganājanam
iva bhūtale vyoma niveśayati
32. vyoma bhūtale gandharvanagararājagṛhe
vipulāṅganājanam iva niveśayati
32. The sky manifests upon the earth as if it were a vast multitude of women appearing in a royal palace within a Gandharva city (a mirage).
रक्तकुट्टिमेष्वाकाशप्रतिबिम्बमिव
किंचिदस्ति जगति भविष्यति वा बभूव ॥ ३३ ॥
raktakuṭṭimeṣvākāśapratibimbamiva
kiṃcidasti jagati bhaviṣyati vā babhūva 33
33. raktakuṭṭimeṣu ākāśapratibimbam iva
kiñcit asti jagati bhaviṣyati vā babhūva
33. jagati raktakuṭṭimeṣu ākāśapratibimbam
iva kiñcit asti vā bhaviṣyati vā babhūva
33. Something exists, will exist, or has existed in the world, resembling a reflection of the sky upon red pavements.
यदीश्वरो व्यक्तरूपो
विचित्रतामुपेत्य निदर्शयति ॥ ३४ ॥
yadīśvaro vyaktarūpo
vicitratāmupetya nidarśayati 34
34. yadi īśvaraḥ vyaktarūpaḥ
vicitratām upetya nidarśayati
34. yadi īśvaraḥ vyaktarūpaḥ
vicitratām upetya nidarśayati
34. If the Lord (īśvara), having assumed a manifest form, displays variety.
सर्वमेव सर्वथा सर्वत्र यथा संभवत्येकमेवेह वस्तु विद्यत
इति तस्माद्धर्षामर्षविस्मयानां क्व वाऽवसरो राम ॥ ३५ ॥
sarvameva sarvathā sarvatra
yathā saṃbhavatyekameveha vastu
vidyata iti tasmāddharṣāmarṣavismayānāṃ
kva vā'vasaro rāma 35
35. sarvam eva sarvathā sarvatra
yathā saṃbhavati ekam eva iha vastu
vidyate iti tasmāt
harṣāmarṣavismayānām kva vā avasaraḥ rāma
35. sarvam eva iha sarvatra sarvathā
ekam eva vastu yathā saṃbhavati
vidyate iti tasmāt rāma
harṣāmarṣavismayānām kva vā avasaraḥ
35. Indeed, since in every way and everywhere, only one single reality (vastu) exists here, as is inherently possible, then, O Rāma, where is the scope for joy, resentment, or astonishment?
समतयैव सततं धृतिमता
स्थातव्यम् ॥ ३६ ॥
samatayaiva satataṃ
dhṛtimatā sthātavyam 36
36. samatayā eva satatam
dhṛtimatā sthātavyam
36. dhṛtimatā satatam
samatayā eva sthātavyam
36. One should always remain steadfast with equanimity, endowed with fortitude.
विस्मयस्मयसंमोहहर्षामर्षविकारिताम् ।
समतावलितस्तज्ज्ञो न कदाचन गच्छति ॥ ३७ ॥
vismayasmayasaṃmohaharṣāmarṣavikāritām ,
samatāvalitastajjño na kadācana gacchati 37
37. vismayasmayasaṃmohaharṣāmarṣavikāritām
samatā-avalitaḥ tajjñaḥ na kadācana gacchati
37. tajjñaḥ samatā-avalitaḥ
vismayasmayasaṃmohaharṣāmarṣavikāritām na kadācana gacchati
37. One who understands the truth (tajjñaḥ), established in equanimity (samatā), never succumbs to the state of being affected by wonder, pride, delusion, joy, or indignation.
अपर्यवसाने देशकालवति चित्रा हि
जगति युक्तयो दृश्यन्ते ॥ ३८ ॥
aparyavasāne deśakālavati citrā
hi jagati yuktayo dṛśyante 38
38. aparyavasāne deśakālavati citrāḥ
hi jagati yuktayaḥ dṛśyante
38. hi jagati aparyavasāne deśakālavati
citrāḥ yuktayaḥ dṛśyante
38. Indeed, in this world (jagati), which is boundless and delimited by space and time, various (yuktayaḥ) strategies are observed.
एताश्च युक्तीर्नामासावात्मा यत्नेन रचनां करोति
न चोत्पन्नां तिरस्करोति सागर इव वीचीः ॥ ३९ ॥
etāśca yuktīrnāmāsāvātmā yatnena racanāṃ karoti
na cotpannāṃ tiraskaroti sāgara iva vīcīḥ 39
39. etāḥ ca yuktīḥ nāma asau ātman yatnena racanām
karoti na ca utpannām tiraskaroti sāgaraḥ iva vīcīḥ
39. ca nāma asau ātman yatnena etāḥ yuktīḥ racanām
karoti ca na utpannām tiraskaroti sāgaraḥ iva vīcīḥ
39. And indeed, this very self (ātman) carefully devises these strategies (yuktayaḥ) and does not reject them once they have arisen, just as the ocean (sāgara) does not reject its waves.
किं तर्हि क्षीर इव घृतं घट इव मृदि
पट इव तन्तुषु वट इव धानायात्मन्येव
स्थिताः शक्तयः प्रकटतामागता
व्यवह्रियन्तेऽविरचितमेव तरङ्गवत् ॥ ४० ॥
kiṃ tarhi kṣīra iva ghṛtaṃ ghaṭa iva mṛdi
paṭa iva tantuṣu vaṭa iva dhānāyātmanyeva
sthitāḥ śaktayaḥ prakaṭatāmāgatā
vyavahriyante'viracitameva taraṅgavat 40
40. kim tarhi kṣīra iva ghṛtam ghaṭa iva mṛdi
paṭa iva tantuṣu vaṭa iva dhānāyām ātmani
eva sthitāḥ śaktayaḥ prakaṭatām āgatāḥ
व्यवह्रियन्ते aviracitam eva taraṅgavat
40. kim tarhi ghṛtam kṣīra iva,
ghaṭaḥ mṛdi iva,
paṭaḥ tantuṣu iva,
vaṭaḥ dhānāyām iva,
(tathā) ātmani eva sthitāḥ śaktayaḥ aviracitam eva prakaṭatām āgatāḥ tarangavat vyavahriyante.
40. What then? Just as butter [is present] in milk, a pot in clay, cloth in threads, and a banyan tree in its seed, so too do the powers (śakti) inherent in the self (ātman) manifest and become operational without being separately created, much like waves [arise from water].
नात्र कश्चित्कर्ता न
भोक्ता न विनाशमेति ॥ ४१ ॥
nātra kaścitkartā na
bhoktā na vināśameti 41
41. na atra kaścit kartā na
bhoktā na vināśam eti
41. atra kaścit kartā na,
bhoktā na,
(ca) vināśam na eti.
41. Here, there is no doer or experiencer (bhoktā), nor does [the self] perish.
केवलमात्मतत्त्वे साक्षिणि निरामये समतयात्मनि
नित्यमसंक्षुब्धे तिष्ठति सत्येवं संपद्यते ॥ ४२ ॥
kevalamātmatattve sākṣiṇi nirāmaye samatayātmani
nityamasaṃkṣubdhe tiṣṭhati satyevaṃ saṃpadyate 42
42. kevalam ātmatattve sākṣiṇi nirāmaye samatayā ātmani
nityam asaṃkṣubdhe tiṣṭhati sati evam sampadyate
42. kevalam ātmatattve sākṣiṇi nirāmaye nityam asaṃkṣubdhe ātmani samatayā tiṣṭhati sati evam sampadyate.
42. Only when the self (ātman), in its true nature (ātmatattva) as the witness, free from affliction, and eternally unagitated, remains by means of equality (samatā), does this [manifestation] occur.
सति दीप इवालोकः सत्यर्क इव वासरः ।
सति पुष्प इवामोदः स्वतः संपद्यते जगत् ॥ ४३ ॥
sati dīpa ivālokaḥ satyarka iva vāsaraḥ ,
sati puṣpa ivāmodaḥ svataḥ saṃpadyate jagat 43
43. sati dīpa iva ālokaḥ sati arka iva vāsaraḥ
sati puṣpa iva āmodaḥ svataḥ sampadyate jagat
43. dīpaḥ sati ālokaḥ iva,
arkaḥ sati vāsaraḥ iva,
puṣpaḥ sati āmodaḥ iva,
(tathā) jagat svataḥ sampadyate.
43. Just as light manifests when a lamp is present, day when the sun is present, and fragrance when a flower is present, so too does the universe (jagat) manifest by itself.
आभासमात्रमेवेदं परिदृश्यत एव च ।
स्पन्दः समीरणस्येव न सन्नासदवस्थितम् ॥ ४४ ॥
ābhāsamātramevedaṃ paridṛśyata eva ca ,
spandaḥ samīraṇasyeva na sannāsadavasthitam 44
44. ābhāsamātram eva idam paridṛśyate eva ca spandaḥ
samīraṇasya iva na sat na asat avasthitam
44. idam ābhāsamātram eva ca paridṛśyate.
samīraṇasya spandaḥ iva.
na sat na asat avasthitam.
44. This [world] is merely an appearance, and it is indeed perceived, just like the vibration of the wind. It is not truly existent, nor is it non-existent; rather, it is established as such.
निर्दोषवदेव जागतीनां दृष्टीनां परमार्थतो
भगवान्स्थितो विनष्टानां पुनः कर्ता कृतानां वा
नाशयिता स केवलं कदाचित्प्रकटाः कदाचिदल्पप्रकटाः
कदाचिदप्रकटास्तारका इव कुसुमराशयः ॥ ४५ ॥
nirdoṣavadeva jāgatīnāṃ dṛṣṭīnāṃ paramārthato
bhagavānsthito vinaṣṭānāṃ punaḥ kartā kṛtānāṃ vā
nāśayitā sa kevalaṃ kadācitprakaṭāḥ kadācidalpaprakaṭāḥ
kadācidaprakaṭāstārakā iva kusumarāśayaḥ 45
45. nirdoṣavat eva jāgatīnām dṛṣṭīnām paramārthataḥ
bhagavān sthitaḥ vinaṣṭānām punaḥ kartā kṛtānām vā
nāśayitā saḥ kevalam kadācit prakaṭāḥ kadācit
alpaprakaṭāḥ kadācit aprakaṭāḥ tārakāḥ iva kusumarāśayaḥ
45. paramārthataḥ bhagavān jāgatīnām dṛṣṭīnām nirdoṣavat eva sthitaḥ.
saḥ vinaṣṭānām punaḥ kartā,
vā kṛtānām nāśayitā.
saḥ kevalam tārakāḥ kusumarāśayaḥ iva kadācit prakaṭāḥ,
kadācit alpaprakaṭāḥ,
kadācit aprakaṭāḥ.
45. In ultimate reality (paramārthataḥ), the Lord (Bhagavān) remains faultless in the perceptions of all beings. He is indeed the creator of what has been destroyed, and likewise the destroyer of what has been created. He is merely like clusters of stars or flowers, sometimes fully manifest, sometimes subtly manifest, and sometimes unmanifest.
नश्यतीह हि तद्वस्तु नात्मभूतं यदात्मनः ।
कथं नश्यति तद्वस्तु स्वात्मभूतं यदात्मनः ॥ ४६ ॥
naśyatīha hi tadvastu nātmabhūtaṃ yadātmanaḥ ,
kathaṃ naśyati tadvastu svātmabhūtaṃ yadātmanaḥ 46
46. naśyati iha hi tat vastu na ātmabhūtam yat ātmanaḥ
katham naśyati tat vastu svātambhūtam yat ātmanaḥ
46. iha hi yat vastu ātmanaḥ na ātmabhūtam,
tat naśyati.
yat vastu ātmanaḥ sva-ātmabhūtam,
tat katham naśyati?
46. Indeed, that thing which is not the intrinsic nature (ātman) of the self perishes here. But how can that thing perish which is the very intrinsic nature (ātman) of one's own self?
जायते नैव तद्वस्तु नात्मभूतं यदात्मनः ।
जायते चैव तद्वस्तु स्वात्मभूतं यदात्मनः ॥ ४७ ॥
jāyate naiva tadvastu nātmabhūtaṃ yadātmanaḥ ,
jāyate caiva tadvastu svātmabhūtaṃ yadātmanaḥ 47
47. jāyate na eva tat vastu na ātmabhūtam yat ātmanaḥ
jāyate ca eva tat vastu svātambhūtam yat ātmanaḥ
47. yat vastu ātmanaḥ na ātmabhūtam,
tat na eva jāyate.
ca eva yat vastu ātmanaḥ sva-ātmabhūtam,
tat jāyate.
47. That thing which is not the intrinsic nature (ātman) of the self never comes into being. And that thing which is the very intrinsic nature (ātman) of one's own self certainly comes into being.
कथं तज्जायते तस्मात्स्वात्मभूतं
यदात्मनः ॥ ४८ ॥
kathaṃ tajjāyate
tasmātsvātmabhūtaṃ yadātmanaḥ 48
48. kathaṃ tat jāyate tasmāt
svātma-bhūtaṃ yat ātmanaḥ
48. tat yat ātmanaḥ svātma-bhūtaṃ
tasmāt kathaṃ jāyate
48. How does that which is intrinsic to the self (ātman) arise from it (the self)?
तस्मात्सम्यग्ज्ञानवशाद्ब्रह्मणः
सर्वपदार्थानामागमः ॥ ४९ ॥
tasmātsamyagjñānavaśādbrahmaṇaḥ
sarvapadārthānāmāgamaḥ 49
49. tasmāt samyak-jñāna-vaśāt
brahmaṇaḥ sarva-padārthānām āgamaḥ
49. tasmāt samyak-jñāna-vaśāt
brahmaṇaḥ sarva-padārthānām āgamaḥ
49. Therefore, from Brahman, due to perfect knowledge, comes the manifestation of all objects (padārtha).
अवतीर्णानां च तेषामवतरणसमकालमेवाविद्योदेति
तत्त्वज्ञानं दृढतामेति तदनु
शतसहस्रस्कन्धो विचित्रशुभाशुभफलभरफलितो
भूरिशाखः स्फारतामेति संसारद्रुमः ॥ ५० ॥
avatīrṇānāṃ ca teṣāmavataraṇasamakālamevāvidyodeti
tattvajñānaṃ dṛḍhatāmeti tadanu
śatasahasraskandho vicitraśubhāśubhaphalabharaphalito
bhūriśākhaḥ sphāratāmeti saṃsāradrumaḥ 50
50. avatīrṇānām ca teṣām avataraṇa-samakālam eva avidyā
udeti tattva-jñānaṃ dṛḍhatām eti tadanu
śata-sahasra-skandhaḥ vicitra-śubha-aśubha-phala-bhara-phalitaḥ
bhūri-śākhaḥ sphāratām eti saṃsāra-drumaḥ
50. ca teṣām avatīrṇānām avataraṇa-samakālam eva avidyā
udeti tattva-jñānaṃ dṛḍhatām eti tadanu
saṃsāra-drumaḥ śata-sahasra-skandhaḥ
vicitra-śubha-aśubha-phala-bhara-phalitaḥ bhūri-śākhaḥ sphāratām eti
50. And for those who have manifested, precisely at the time of their manifestation, ignorance (avidyā) arises, and the apprehension of reality (tattva-jñāna) becomes fixed. Thereafter, the tree of saṃsāra - with hundreds of thousands of trunks, laden with the burden of diverse good and bad fruits, and abundant in branches - expands greatly.
आशामञ्जरिताकृतिं विफलितं दुःखादिभिर्दारुणैर्भोगैः पल्लवितं जराकुसुमितं तृष्णालताभासुरम् ।
संसाराभिधवृक्षमात्मनिगडं छित्त्वा विवेकासिना मुक्तस्त्वं विहरेह वारणपतिः स्तम्भादिवोन्मोचितः ॥ ५१ ॥
āśāmañjaritākṛtiṃ viphalitaṃ duḥkhādibhirdāruṇairbhogaiḥ pallavitaṃ jarākusumitaṃ tṛṣṇālatābhāsuram ,
saṃsārābhidhavṛkṣamātmanigaḍaṃ chittvā vivekāsinā muktastvaṃ vihareha vāraṇapatiḥ stambhādivonmocitaḥ 51
51. āśā-mañjarita-ākṛtiṃ viphali-taṃ duḥkha-ādibhiḥ dāruṇaiḥ
bhogaiḥ pallavitaṃ jarā-kusumitaṃ tṛṣṇā-latā-bhāsuram
saṃsāra-abhidha-vṛkṣam ātma-nigaḍaṃ chittvā viveka-asinā
muktaḥ tvam vihara iha vāraṇa-patiḥ stambhāt iva unmocitaḥ
51. he mukta tvam,
āśā-mañjarita-ākṛtiṃ duḥkha-ādibhiḥ dāruṇaiḥ bhogaiḥ pallavitaṃ jarā-kusumitaṃ tṛṣṇā-latā-bhāsuram viphali-taṃ ātma-nigaḍaṃ saṃsāra-abhidha-vṛkṣam viveka-asinā chittvā,
iha vāraṇa-patiḥ stambhāt iva unmocitaḥ vihara
51. O liberated one, having severed this tree called saṃsāra - which has the form of budding hopes, is rendered ultimately futile by terrible sufferings and so forth, yet sprouts with worldly enjoyments, is adorned with the blossoms of old age, and shines with the creeper of craving, truly a fetter for the self (ātman) - with the sword of discrimination (viveka), roam freely here, just like a lordly elephant unchained from a post!

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 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 (current chapter) 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