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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-42

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श्रीवसिष्ठ उवाच ।
कुपितस्यासतोऽप्यस्य प्रेक्षामात्रविनाशिनः ।
अविद्याविततव्याधेरौषधं श्रृणु राघव ॥ १ ॥
śrīvasiṣṭha uvāca ,
kupitasyāsato'pyasya prekṣāmātravināśinaḥ ,
avidyāvitatavyādherauṣadhaṃ śrṛṇu rāghava 1
1. śrī-vasiṣṭha uvāca kupitasya asataḥ api asya
prekṣā-mātra-vināśinaḥ avidyā-vitata-vyādheḥ auṣadham śṛṇu rāghava
1. śrī-vasiṣṭha uvāca: rāghava,
kupitasya asataḥ api asya prekṣā-mātra-vināśinaḥ avidyā-vitata-vyādheḥ auṣadham śṛṇu
1. Sri Vasishtha said: "O Raghava, listen to the remedy for this widespread disease of ignorance (avidyā) - a disease that, though seemingly formidable in its agitated state, is ultimately non-existent and vanishes merely by clear observation."
यां तां कथयितुं जातिं राम राजससात्त्विकीम् ।
मनोवीर्यविचारार्थं प्रस्तुतोऽस्मीह तां श्रृणु ॥ २ ॥
yāṃ tāṃ kathayituṃ jātiṃ rāma rājasasāttvikīm ,
manovīryavicārārthaṃ prastuto'smīha tāṃ śrṛṇu 2
2. yām tām kathayitum jātim rāma rājasa-sāttvikīm
manaḥ-vīrya-vicāra-artham prastutaḥ asmi iha tām śṛṇu
2. rāma,
manaḥ-vīrya-vicāra-artham yām tām rājasa-sāttvikīm jātim kathayitum iha prastutaḥ asmi,
tām śṛṇu
2. O Rama, listen now to that nature of the mind - its rajasic and sattvic qualities - which I have begun to describe here for the purpose of examining the mind's power.
यत्तदप्यमृतं ब्रह्म सर्वव्यापि निरामयम् ।
चिदाभासमनन्ताख्यमनादि विगतभ्रमम् ॥ ३ ॥
yattadapyamṛtaṃ brahma sarvavyāpi nirāmayam ,
cidābhāsamanantākhyamanādi vigatabhramam 3
3. yat tat api amṛtam brahma sarva-vyāpi nirāmayam
cit-ābhāsam ananta-ākhyam an-ādi vigata-bhramam
3. yat tat api amṛtam brahma sarva-vyāpi nirāmayam
cit-ābhāsam ananta-ākhyam an-ādi vigata-bhramam
3. That which is the immortal ultimate reality (brahman), all-pervading, free from all defects, a mere reflection of pure consciousness (cit), known as endless, without beginning, and free from delusion.
चित्स्पन्दवपुषस्तस्य स्पन्दस्तस्माच्चिदेव हि ।
प्रदेशाद्धनतामेति सौम्योऽब्धिश्चलनादिव ॥ ४ ॥
citspandavapuṣastasya spandastasmāccideva hi ,
pradeśāddhanatāmeti saumyo'bdhiścalanādiva 4
4. cit-spanda-vapuṣaḥ tasya spandaḥ tasmāt cit eva hi
pradeśāt dhanatām eti saumyaḥ abdhiḥ calanāt iva
4. tasya cit-spanda-vapuṣaḥ spandaḥ tasmāt cit eva hi
pradeśāt dhanatām eti saumyaḥ abdhiḥ calanāt iva
4. Indeed, this throb is consciousness (cit) itself, belonging to that (Reality) whose form is the pulsation of consciousness (cit). Just as a calm ocean attains density (like ice) from agitation, so does consciousness (cit), from a specific region, come into a state of density.
अन्तरब्धेर्जलं यद्वत्स्पन्दास्पन्दवदीहते ।
सर्वशक्तिस्तथैकत्र गच्छति स्पन्दशक्तिताम् ॥ ५ ॥
antarabdherjalaṃ yadvatspandāspandavadīhate ,
sarvaśaktistathaikatra gacchati spandaśaktitām 5
5. antaḥ abdheḥ jalam yadvat spanda-aspanda-vat īhate
sarva-śaktiḥ tathā ekatra gacchati spanda-śaktitām
5. yadvat abdheḥ antaḥ jalam spanda-aspanda-vat īhate,
tathā sarva-śaktiḥ ekatra spanda-śaktitām gacchati
5. Just as the water within the ocean appears to be simultaneously moving and unmoving, so too does the all-powerful (brahman), in a particular instance, assume the nature of active vibrational power (śakti).
आत्मन्येवात्मना व्योम्नि यथा सरति मारुतः ।
तथेहात्मात्मशक्त्यैव स्वात्मन्येवैति लोलताम् ॥ ६ ॥
ātmanyevātmanā vyomni yathā sarati mārutaḥ ,
tathehātmātmaśaktyaiva svātmanyevaiti lolatām 6
6. ātmani eva ātmanā vyomni yathā sarati mārutaḥ tathā
iha ātmā ātma-śaktyā eva sva-ātmani eva eti lolatām
6. yathā mārutaḥ ātmani eva ātmanā vyomni sarati,
tathā iha ātmā ātma-śaktyā eva sva-ātmani eva lolatām eti
6. Just as the wind (mārutaḥ) moves by itself in space (vyoman), so too here, the Self (ātman), by its own inherent power (śakti), comes to possess a restless nature within its own essence (ātman).
स्वशिखास्पन्दशक्त्यैव दीपः सौम्यो यथोन्नतम् ।
एति तद्वदसावात्मा तत्स्वे वपुषि वल्गति ॥ ७ ॥
svaśikhāspandaśaktyaiva dīpaḥ saumyo yathonnatam ,
eti tadvadasāvātmā tatsve vapuṣi valgati 7
7. svaśikhāspandaśaktyā eva dīpaḥ saumyaḥ yathā
unnatam eti tadvat asau ātmā tatsve vapuṣi valgati
7. yathā saumyaḥ dīpaḥ svaśikhāspandaśaktyā eva unnatam eti,
tadvat asau ātmā tatsve vapuṣi valgati
7. Just as a gentle lamp rises upwards by the very power of the movement of its own flame, so too does this self (ātman) manifest within its own body.
जलान्तरेऽम्बुधिर्यद्वल्लसद्वारीव चञ्चलः ।
सर्वशक्तिर्वपुष्येव तथा स्पन्दविलासवान् ॥ ८ ॥
jalāntare'mbudhiryadvallasadvārīva cañcalaḥ ,
sarvaśaktirvapuṣyeva tathā spandavilāsavān 8
8. jalāntare ambudhiḥ yadvat lasadvārī iva cañcalaḥ
sarvaśaktiḥ vapuṣi eva tathā spandavilāsavān
8. yadvat jalāntare ambudhiḥ lasadvārī iva cañcalaḥ,
tathā sarvaśaktiḥ vapuṣi eva spandavilāsavān
8. Just as the ocean is restless with surging waves within itself, so too is the all-powerful (śakti) one full of the play of vibration within its own body.
यथोल्लसति भाश्चक्रैः कचन्कनकसागरः ।
तथात्मनि परिस्पन्दैः स्फुरत्यक्षैश्चिदर्णवः ॥ ९ ॥
yathollasati bhāścakraiḥ kacankanakasāgaraḥ ,
tathātmani parispandaiḥ sphuratyakṣaiścidarṇavaḥ 9
9. yathā ullasati bhāḥ cakraiḥ kacat kanakasāgaraḥ
tathā ātmani parispandaiḥ sphurati akṣaiḥ cidarṇavaḥ
9. yathā kacat kanakasāgaraḥ bhāḥ cakraiḥ ullasati,
tathā ātmani cidarṇavaḥ parispandaiḥ akṣaiḥ sphurati
9. Just as a glistening golden ocean shines forth with its waves and splendor, so too does the ocean of consciousness (cidarṇavaḥ) manifest within the self (ātman) through vibrations and the senses.
लक्ष्यते मौक्तिकस्पन्दो यथा व्योम्नि दृशोऽदृशि ।
तथा भाति लसद्रूपा चिच्छक्तिश्चिन्महाम्बरे ॥ १० ॥
lakṣyate mauktikaspando yathā vyomni dṛśo'dṛśi ,
tathā bhāti lasadrūpā cicchaktiścinmahāmbare 10
10. lakṣyate mauktikaspandaḥ yathā vyomni dṛśaḥ adṛśi
tathā bhāti lasadrūpā citśaktiḥ cinmahāmbare
10. yathā vyomni dṛśaḥ adṛśi mauktikaspandaḥ lakṣyate,
tathā cinmahāmbare lasadrūpā citśaktiḥ bhāti
10. Just as a pearl-like vibration is perceived in the sky, even in what is invisible to the eye, so too does the power of consciousness (śakti) shine forth with its vibrant form in the great ocean of consciousness.
किंचित्क्षुभितरूपा सा चिच्छक्तिश्चिन्महार्णवे ।
तन्मयी चित्स्फुरत्यच्छा तत्रैवोर्मिरिवार्णवे ॥ ११ ॥
kiṃcitkṣubhitarūpā sā cicchaktiścinmahārṇave ,
tanmayī citsphuratyacchā tatraivormirivārṇave 11
11. kiṃcitkṣubhitarūpā sā citśaktiḥ cit mahārṇave | tanmayī
cit sphurati acchā tatra eva ūrmiḥ iva arṇave ||
11. sā kiṃcitkṣubhitarūpā citśaktiḥ cit mahārṇave tanmayī acchā cit sphurati,
tatra eva arṇave ūrmiḥ iva.
11. That power of consciousness (śakti), whose form is slightly agitated, shines forth as pure consciousness (cit) within the great ocean of consciousness (cit), being identified with it, just as a wave appears in the ocean itself.
आत्मनोऽव्यतिरिक्तैव व्यतिरिक्तेव तिष्ठति ।
आलोकश्रीरिवालोककोटरे यत्ततां गता ॥ १२ ॥
ātmano'vyatiriktaiva vyatirikteva tiṣṭhati ,
ālokaśrīrivālokakoṭare yattatāṃ gatā 12
12. ātmanaḥ avyatiriktā eva vyatiriktā iva tiṣṭhati
| ālokasrīḥ iva ālokakoṭare yattatām gatā ||
12. (sā) ātmanaḥ avyatiriktā eva vyatiriktā iva tiṣṭhati,
ālokakoṭare yattatām gatā ālokasrīḥ iva.
12. Though non-distinct from the Self (ātman), it appears to be distinct; it remains like the splendor of light (ālokaśrī) that, having attained its full intensity, resides within a luminous core (āloka).
क्षणं स्फुरति सा देवी सर्वशक्तितया तया ।
चेतति स्वां स्वयं शक्तिं कलेन्दोः शीततामिव ॥ १३ ॥
kṣaṇaṃ sphurati sā devī sarvaśaktitayā tayā ,
cetati svāṃ svayaṃ śaktiṃ kalendoḥ śītatāmiva 13
13. kṣaṇam sphurati sā devī sarvaśaktitayā tayā |
cetati svām svayam śaktim kalendoḥ śītatām iva ||
13. sā devī kṣaṇam tayā sarvaśaktitayā sphurati svayam svām śaktim cetati,
kalendoḥ śītatām iva.
13. That divine (devī) power of consciousness (śakti) manifests for a moment, through its all-encompassing power (śakti). She (the divine power) cognizes her own inherent power (śakti) by herself, just as the coolness of the crescent moon (kalā-indu) is intrinsically known.
उदितैषा प्रकाशाख्या चिच्छक्तिः परमात्मनः ।
देशकालक्रियाशक्तीर्वयस्याः संप्रकर्षति ॥ १४ ॥
uditaiṣā prakāśākhyā cicchaktiḥ paramātmanaḥ ,
deśakālakriyāśaktīrvayasyāḥ saṃprakarṣati 14
14. uditā eṣā prakāśākhyā citśaktiḥ paramātmanaḥ |
deśakālakriyāśaktīḥ vayasyāḥ samprakarṣati ||
14. paramātmanaḥ uditā eṣā prakāśākhyā citśaktiḥ vayasyāḥ deśakālakriyāśaktīḥ samprakarṣati.
14. This power of consciousness (śakti), known as Light (prakāśa), which has arisen from the supreme Self (paramātman), draws forth its companion powers (śakti) of space, time, and action.
स्वस्वभावं विदित्वैवमनाद्यन्तपदे स्थिता ।
रूपं परिमितेवासौ भावयत्यविभाविता ॥ १५ ॥
svasvabhāvaṃ viditvaivamanādyantapade sthitā ,
rūpaṃ parimitevāsau bhāvayatyavibhāvitā 15
15. sva-svabhāvam viditvā evam anādi-anta-pade sthitā
rūpam parimitā iva asau bhāvayati avibhāvitā
15. asau evam sva-svabhāvam viditvā anādi-anta-pade
sthitā avibhāvitā rūpam parimitā iva bhāvayati
15. Having thus understood her own intrinsic nature (svabhāva), she (Consciousness), though abiding in an eternal, boundless state and being fundamentally unmanifested, nonetheless projects forms as if she were limited.
यदैवंभावितं रूपं तया परमसत्तया ।
तदैवैनामनुगता नामसंख्यादिका दृशः ॥ १६ ॥
yadaivaṃbhāvitaṃ rūpaṃ tayā paramasattayā ,
tadaivaināmanugatā nāmasaṃkhyādikā dṛśaḥ 16
16. yadā evam bhāvitam rūpam tayā parama-sattayā
tadā eva enām anugatāḥ nāma-saṃkhyā-ādikāḥ dṛśaḥ
16. yadā tayā parama-sattayā evam rūpam bhāvitam
tadā eva nāma-saṃkhyā-ādikāḥ dṛśaḥ enām anugatāḥ
16. When a form (rūpam) is thus manifested by that supreme reality (sattā), then perceptions (dṛśaḥ), such as names and numbers, followed upon that (supreme reality).
चिदेवैतदवस्त्वेव व्यतिरिक्ता तथात्मनः ।
अनन्ता तद्गतैवाशु लहरीव महार्णवात् ॥ १७ ॥
cidevaitadavastveva vyatiriktā tathātmanaḥ ,
anantā tadgataivāśu laharīva mahārṇavāt 17
17. cit eva etad avastu eva vyatiriktā tathā ātmanaḥ
anantā tat-gatā eva āśu laharī iva mahā-arṇavāt
17. cit eva etad avastu eva tathā ātmanaḥ vyatiriktā
anantā mahā-arṇavāt laharī iva āśu tat-gatā eva
17. Consciousness (cit) itself is indeed this non-substantial reality (avastu). Appearing distinct from the Self (ātman), it is nonetheless infinite (anantā) and swiftly absorbed into that (Self), just as a wave (laharī) from a great ocean (mahārṇava) is (absorbed).
यथा कटककेयूरैर्भेदो हेम्नो विलक्षणः ।
तथात्मनश्चितो रूपं भावयन्त्याः स्वमांशिकम् ॥ १८ ॥
yathā kaṭakakeyūrairbhedo hemno vilakṣaṇaḥ ,
tathātmanaścito rūpaṃ bhāvayantyāḥ svamāṃśikam 18
18. yathā kaṭaka-keyūraiḥ bhedaḥ hemnaḥ vilakṣaṇaḥ
tathā ātmanaḥ citaḥ rūpam bhāvayantyāḥ svam āṃśikam
18. yathā hemnaḥ kaṭaka-keyūraiḥ vilakṣaṇaḥ bhedaḥ
tathā ātmanaḥ citaḥ bhāvayantyāḥ svam āṃśikam rūpam
18. Just as there is a peculiar distinction between gold and its ornaments, such as bracelets and armlets, similarly, the form (rūpam) which is a partial aspect (āṃśika) of the manifesting Consciousness (cit) and the Self (ātman) [also appears distinct].
यथा दीपेन दीपानां जातानामात्मनां तथा ।
देशकालकलामात्रभेदः स्वाभाविकश्चितेः ॥ १९ ॥
yathā dīpena dīpānāṃ jātānāmātmanāṃ tathā ,
deśakālakalāmātrabhedaḥ svābhāvikaściteḥ 19
19. yathā dīpena dīpānām jātānām ātmanām tathā
deśa-kāla-kalā-mātra-bhedaḥ svābhāvikaḥ citeḥ
19. yathā dīpena dīpānām jātānām tathā ātmanām
citeḥ deśa-kāla-kalā-mātra-bhedaḥ svābhāvikaḥ
19. Just as many lamps are lit from a single lamp, similarly, for the individual selves (ātman) that manifest, the distinction is merely one of place, time, and parts – this is the natural characteristic of consciousness (citi).
देशकालपरिस्पन्दशक्तिसन्दीपिताथ चित् ।
संकल्पमनुधावन्ती प्रयाति कलनापदम् ॥ २० ॥
deśakālaparispandaśaktisandīpitātha cit ,
saṃkalpamanudhāvantī prayāti kalanāpadam 20
20. deśa-kāla-parispanda-śakti-sandīpitā atha cit
saṅkalpam anudhāvantī prayāti kalanā-padam
20. atha deśa-kāla-parispanda-śakti-sandīpitā cit
saṅkalpam anudhāvantī kalanā-padam prayāti
20. Then, consciousness (cit), being kindled by the power (śakti) of movement in space and time, proceeds, following its own resolve (saṅkalpa), to attain the state of discrete formulation or ideation.
विकल्पकलिताकारं देशकालक्रियास्पदम् ।
चितो रूपं महाबाहो क्षेत्रज्ञ इति कथ्यते ॥ २१ ॥
vikalpakalitākāraṃ deśakālakriyāspadam ,
cito rūpaṃ mahābāho kṣetrajña iti kathyate 21
21. vikalpa-kalita-ākāram deśa-kāla-kriyā-āspadam
citaḥ rūpam mahābāho kṣetrajñaḥ iti kathyate
21. mahābāho citaḥ rūpam vikalpa-kalita-ākāram
deśa-kāla-kriyā-āspadam kṣetrajñaḥ iti kathyate
21. O mighty-armed one, this form of consciousness (cit), which has an appearance imbued with mental constructions (vikalpa) and is the locus of space, time, and action (kriyā), is called the knower of the field (kṣetrajña).
क्षेत्रं शरीरमित्याहुस्तदसौ वेत्त्यखण्डितम् ।
सबाह्याभ्यन्तरं तेन क्षेत्रज्ञ इति कथ्यते ॥ २२ ॥
kṣetraṃ śarīramityāhustadasau vettyakhaṇḍitam ,
sabāhyābhyantaraṃ tena kṣetrajña iti kathyate 22
22. kṣetram śarīram iti āhuḥ tat asau vetti akhaṇḍitam
sa-bāhya-ābhyantaram tena kṣetrajñaḥ iti kathyate
22. kṣetram śarīram iti āhuḥ asau tat akhaṇḍitam
sa-bāhya-ābhyantaram vetti tena kṣetrajñaḥ iti kathyate
22. They declare the field (kṣetra) to be the body. The knower (asau) comprehends this (body/field) in its entirety, both externally and internally; therefore, he is called the knower of the field (kṣetrajña).
वासनां कलयन्सोऽपि यात्यहंकारतां पुनः ।
अहंकारोऽपि निर्णेता कलङ्की बुद्धिरुच्यते ॥ २३ ॥
vāsanāṃ kalayanso'pi yātyahaṃkāratāṃ punaḥ ,
ahaṃkāro'pi nirṇetā kalaṅkī buddhirucyate 23
23. vāsanām kalayan saḥ api yāti ahaṅkāratām punaḥ
ahaṅkāraḥ api nirṇetā kalaṅkī buddhiḥ ucyate
23. saḥ api vāsanām kalayan punaḥ ahaṅkāratām yāti
ahaṅkāraḥ api nirṇetā kalaṅkī buddhiḥ ucyate
23. That (consciousness), generating latent impressions (vāsanā), again attains the state of ego (ahaṅkāra). Even the ego (ahaṅkāra), which acts as a determiner, is called a stained intellect (buddhi).
बुद्धिः संकल्पकलिता प्रयाति मनसः पदम् ।
मनो घनविकल्पं तु गच्छतीन्द्रियतां शनैः ॥ २४ ॥
buddhiḥ saṃkalpakalitā prayāti manasaḥ padam ,
mano ghanavikalpaṃ tu gacchatīndriyatāṃ śanaiḥ 24
24. buddhiḥ saṅkalpakalitā prayāti manasaḥ padam
manaḥ ghanavikalpam tu gacchati indriyatām śanaiḥ
24. saṅkalpakalitā buddhiḥ manasaḥ padam prayāti tu
ghanavikalpam manaḥ śanaiḥ indriyatām gacchati
24. The intellect (buddhi), characterized by intentions (saṅkalpa), proceeds to the state of mind. But the mind, dense with conceptualizations (vikalpa), gradually attains the state of the sense organs.
पाणिपादमयं देहमिन्द्रियाणि विदुर्बुधाः ।
दहोऽसौ ज्ञायते लोके सूयतेऽपि च जीवति ॥ २५ ॥
pāṇipādamayaṃ dehamindriyāṇi vidurbudhāḥ ,
daho'sau jñāyate loke sūyate'pi ca jīvati 25
25. pāṇipādamayam deham indriyāṇi viduḥ budhāḥ
dehaḥ asau jñāyate loke sūyate api ca jīvati
25. budhāḥ pāṇipādamayam deham indriyāṇi viduḥ asau
dehaḥ loke jñāyate ca api sūyate ca jīvati
25. The wise understand the body, which is composed of hands and feet, as the sense organs. This body is known in the world to be born and also to live.
एवं जीवो हि संकल्पवासनारज्जुवेष्टितः ।
दुःखजालपरीतात्मा क्रमादायाति चित्तताम् ॥ २६ ॥
evaṃ jīvo hi saṃkalpavāsanārajjuveṣṭitaḥ ,
duḥkhajālaparītātmā kramādāyāti cittatām 26
26. evam jīvaḥ hi saṅkalpavāsanārajjuveṣṭitaḥ
duḥkhajālaparītātmā kramāt āyāti cittatām
26. evam hi saṅkalpavāsanārajjuveṣṭitaḥ
duḥkhajālaparītātmā jīvaḥ kramāt cittatām āyāti
26. Thus, the individual soul (jīva) is indeed bound by the rope of intentions (saṅkalpa) and latent impressions (vāsanā). With its self enveloped by a net of suffering, it gradually attains the state of consciousness (citta).
क्रमेण पाकवशतः फलमेति यथान्यताम् ।
अवस्थयैव नाकृत्या जीवो मलवशात्तथा ॥ २७ ॥
krameṇa pākavaśataḥ phalameti yathānyatām ,
avasthayaiva nākṛtyā jīvo malavaśāttathā 27
27. krameṇa pāka-vaśataḥ phalam eti yathā anyatām
avasthayā eva na ākṛtyā jīvaḥ mala-vaśāt tathā
27. yathā phalam krameṇa pāka-vaśataḥ anyatām eti,
tathā jīvaḥ mala-vaśāt avasthayā eva na ākṛtyā
27. Just as a fruit, gradually and due to the power of its ripening, attains a different state, similarly, the individual soul (jīva), owing to the influence of impurities, changes only in its condition, not in its fundamental form.
जीवोऽहंकारतां प्राप्तस्त्वहंकारश्च बुद्धिताम् ।
संकल्पजालकलितां मनस्तां बुद्धिरागता ॥ २८ ॥
jīvo'haṃkāratāṃ prāptastvahaṃkāraśca buddhitām ,
saṃkalpajālakalitāṃ manastāṃ buddhirāgatā 28
28. jīvaḥ ahaṅkāratām prāptaḥ tu ahaṅkāraḥ ca buddhitām
saṅkalpa-jāla-kalitām manastām buddhiḥ āgatā
28. jīvaḥ ahaṅkāratām prāptaḥ,
tu ahaṅkāraḥ ca buddhitām prāptaḥ.
buddhiḥ saṅkalpa-jāla-kalitām manastām āgatā.
28. The individual soul (jīva) attains the state of ego (ahaṅkāra), and the ego (ahaṅkāra) in turn attains the state of intellect (buddhi). Then, the intellect (buddhi) itself, becoming entangled with a network of thoughts and intentions (saṅkalpa), reaches the state of mind (manas).
मनो हि संकल्पमयं संस्थाग्रहणतत्परम् ।
प्रतियोगिव्यवच्छिन्नप्राप्तिसत्यैरपीहितैः ॥ २९ ॥
mano hi saṃkalpamayaṃ saṃsthāgrahaṇatatparam ,
pratiyogivyavacchinnaprāptisatyairapīhitaiḥ 29
29. manaḥ hi saṅkalpa-mayam saṃsthā-grahaṇa-tatparam
pratiyogi-vyavacchinna-prāpti-satyaiḥ api īhitaiḥ
29. manaḥ hi saṅkalpa-mayam saṃsthā-grahaṇa-tatparam.
pratiyogi-vyavacchinna-prāpti-satyaiḥ api īhitaiḥ.
29. Indeed, the mind (manas) consists of volitions and intentions (saṅkalpa) and is intent on grasping specific, established forms. It is driven by endeavors for true attainments that are clearly defined by their distinction from opposing factors.
इच्छाद्याः शक्तयश्चेतो गावो वृषमिवोन्मदम् ।
अनुधावन्ति दोषाय सरितः सागरं यथा ॥ ३० ॥
icchādyāḥ śaktayaśceto gāvo vṛṣamivonmadam ,
anudhāvanti doṣāya saritaḥ sāgaraṃ yathā 30
30. icchā-ādyāḥ śaktayaḥ ca cetaḥ gāvaḥ vṛṣam iva
unmadam anu-dhāvanti doṣāya saritaḥ sāgaram yathā
30. yathā gāvaḥ unmadam vṛṣam iva,
(ca yathā) saritaḥ sāgaram,
(tathā) icchā-ādyāḥ śaktayaḥ cetaḥ doṣāya anu-dhāvanti.
30. Desires (icchā) and other such powers (śakti) relentlessly pursue the consciousness (cetas), just as cows run after a rutting bull or rivers flow into the ocean, all ultimately leading to undesirable outcomes (doṣa).
इति शक्तिमयं चेतो घनाहंकारतां गतम् ।
कोशकारक्रिमिरिव स्वेच्छया याति बन्धनम् ॥ ३१ ॥
iti śaktimayaṃ ceto ghanāhaṃkāratāṃ gatam ,
kośakārakrimiriva svecchayā yāti bandhanam 31
31. iti śakti-mayam cetaḥ ghana-ahaṅkāra-tām gatam |
kośa-kāra-krimiḥ iva sva-icchayā yāti bandhanam ||
31. iti śakti-mayam cetaḥ ghana-ahaṅkāra-tām gatam
kośa-kāra-krimiḥ iva sva-icchayā bandhanam yāti
31. Thus, the mind (cetas), which is full of power (śakti), having attained a state of dense ego (ahaṅkāra), goes into bondage by its own will, just like the silkworm [traps itself in its cocoon].
स्वसंकल्पानुसंधानात्पाशैरिव नयन्वपुः ।
कष्टमस्मिन्स्वयं बन्धमेत्यात्मा परितप्यते ॥ ३२ ॥
svasaṃkalpānusaṃdhānātpāśairiva nayanvapuḥ ,
kaṣṭamasminsvayaṃ bandhametyātmā paritapyate 32
32. sva-saṃkalpa-anusandhānāt pāśaiḥ iva nayan vapuḥ |
kaṣṭam asmin svayam bandham eti ātman paritapyate ||
32. sva-saṃkalpa-anusandhānāt pāśaiḥ iva vapuḥ nayan
kaṣṭam asmin svayam bandham eti ātman paritapyate
32. Through the continuous application of its own resolves (saṃkalpa), dragging the body (vapus) along as if by nooses, alas, the self (ātman) itself enters into this bondage (bandha) and suffers greatly.
बद्धमस्मीति कलयद्विद्यातत्त्वं जहच्छनैः ।
अविद्यां जनयत्यन्तर्जगज्जङ्गलराक्षसीम् ॥ ३३ ॥
baddhamasmīti kalayadvidyātattvaṃ jahacchanaiḥ ,
avidyāṃ janayatyantarjagajjaṅgalarākṣasīm 33
33. baddham asmi iti kalayat vidyā-tattvam jahat śanaiḥ
| avidyām janayati antar jagat-jaṅgala-rākṣasīm ||
33. baddham asmi iti kalayat,
śanaiḥ vidyā-tattvam jahat antar jagat-jaṅgala-rākṣasīm avidyām janayati
33. Perceiving 'I am bound,' and slowly forsaking the principle of knowledge (vidyā), it generates within itself the demoness (rākṣasī) of the world-jungle, [which is] ignorance (avidyā).
स्वसंकल्पिततन्मात्रज्वालाभ्यन्तरवर्ति च ।
परां विवशतामेति श्रृङ्खलाबद्धसिंहवत् ॥ ३४ ॥
svasaṃkalpitatanmātrajvālābhyantaravarti ca ,
parāṃ vivaśatāmeti śrṛṅkhalābaddhasiṃhavat 34
34. sva-saṃkalpita-tanmātra-jvālā-abhyantara-varti ca
| parām vivaśatām eti śṛṅkhala-ābaddha-siṃha-vat ||
34. ca,
sva-saṃkalpita-tanmātra-jvālā-abhyantara-varti śṛṅkhala-ābaddha-siṃha-vat,
parām vivaśatām eti
34. And, existing within the flames of the subtle elements (tanmātra) conjured by its own resolves (saṃkalpa), it attains supreme helplessness, like a lion bound in chains.
विचित्रकार्यकर्तृत्वमाहरद्वासनावशात् ।
स्वेच्छामात्रानुरचिता दशाश्चानुपतत्तथा ॥ ३५ ॥
vicitrakāryakartṛtvamāharadvāsanāvaśāt ,
svecchāmātrānuracitā daśāścānupatattathā 35
35. vicitrakāryakartṛtvam āharat vāsanāvaśāt
svecchāmātrānuracitāḥ daśāḥ ca anupatat tathā
35. tathā vāsanāvaśāt vicitrakāryakartṛtvam āharat,
ca svecchāmātrānuracitāḥ daśāḥ anupatat
35. Thus, influenced by latent impressions (vāsanā), it undertakes the agency of diverse actions, and also undergoes various states created solely by its own will.
क्वचिन्मनः क्वचिद्रुद्धिः क्वचिज्ज्ञानं क्वचित्क्रियाः ।
क्वचिदेतदहंकारः क्वचित्पुर्यष्टकं स्मृतम् ॥ ३६ ॥
kvacinmanaḥ kvacidruddhiḥ kvacijjñānaṃ kvacitkriyāḥ ,
kvacidetadahaṃkāraḥ kvacitpuryaṣṭakaṃ smṛtam 36
36. kvacit manaḥ kvacit buddhiḥ kvacit jñānam kvacit
kriyāḥ kvacit etat ahaṅkāraḥ kvacit puryaṣṭakam smṛtam
36. kvacit manaḥ,
kvacit buddhiḥ,
kvacit jñānam,
kvacit kriyāḥ,
kvacit etat ahaṅkāraḥ,
kvacit puryaṣṭakam smṛtam
36. Sometimes it is called the mind, sometimes the intellect (buddhi), sometimes knowledge (jñāna), sometimes actions (kriyā). Sometimes this is the ego (ahaṅkāra), and sometimes it is remembered as the subtle body (puryaṣṭaka).
क्वचित्प्रकृतिरित्युक्तं क्वचिन्मायेति कल्पितम् ।
क्वचिन्मलमितिप्रोक्तं क्वचित्कर्मेतिसंस्थितम् ॥ ३७ ॥
kvacitprakṛtirityuktaṃ kvacinmāyeti kalpitam ,
kvacinmalamitiproktaṃ kvacitkarmetisaṃsthitam 37
37. kvacit prakṛtiḥ iti uktam kvacit māyā iti kalpitam
kvacit malam iti proktam kvacit karma iti saṃsthitam
37. kvacit prakṛtiḥ iti uktam,
kvacit māyā iti kalpitam,
kvacit malam iti proktam,
kvacit karma iti saṃsthitam
37. Sometimes it is called nature (prakṛti), sometimes it is imagined as illusion (māyā). Sometimes it is declared as impurity (mala), and sometimes it is established as action (karma).
क्वचिद्बन्धमिति ख्यातं क्वचिच्चित्तमिति स्फुटम् ।
प्रोक्तं क्वचिदविद्येतिक्वचिदिच्छेति संस्थितम् ॥ ३८ ॥
kvacidbandhamiti khyātaṃ kvaciccittamiti sphuṭam ,
proktaṃ kvacidavidyetikvacidiccheti saṃsthitam 38
38. kvacit bandhaḥ iti khyātam kvacit cittam iti sphuṭam
proktam kvacit avidyā iti kvacit icchā iti saṃsthitam
38. kvacit bandhaḥ iti khyātam,
kvacit cittam iti sphuṭam proktam,
kvacit avidyā iti,
kvacit icchā iti saṃsthitam
38. Sometimes it is known as bondage (bandha), sometimes it is clearly declared as consciousness (citta). (And) sometimes it is (called) ignorance (avidyā), and sometimes it is established as desire (icchā).
तदेतदाबद्धमिह चित्तं राघव दुःखितम् ।
तृष्णाशोकसमाविष्टं रागायतनमाततम् ॥ ३९ ॥
tadetadābaddhamiha cittaṃ rāghava duḥkhitam ,
tṛṣṇāśokasamāviṣṭaṃ rāgāyatanamātatam 39
39. tat etat ābaddham iha cittam rāghava duḥkhitam
tṛṣṇāśokasamāviṣṭam rāgāyatanam ātatam
39. rāghava,
iha ābaddham etat duḥkhitam cittam tṛṣṇāśokasamāviṣṭam rāgāyatanam ātatam
39. O Rāghava, this mind, entangled here, is full of suffering. It is thoroughly pervaded by craving (tṛṣṇā) and sorrow, and it is an extensive abode of attachment.
जरामरणमोहान्तर्भवभावनयाहतम् ।
ईहितानीहितैर्ग्रस्तमविद्यारागरञ्जितम् ॥ ४० ॥
jarāmaraṇamohāntarbhavabhāvanayāhatam ,
īhitānīhitairgrastamavidyārāgarañjitam 40
40. jarāmaraṇamohāntar bhavabhāvanayā āhatam
īhitānihitaiḥ grastam avidyārāgarañjitam
40. jarāmaraṇamohāntar bhavabhāvanayā āhatam
īhitānihitaiḥ grastam avidyārāgarañjitam
40. It is afflicted by the contemplation of existence (bhava) amidst old age, death, and delusion (moha). It is gripped by both desired and undesired outcomes, and tainted by spiritual ignorance (avidyā) and attachment.
इच्छासंक्षुभिताकारं कर्मवृक्षवनाङ्कुरम् ।
सुविस्मृतोत्पत्तिपदं कल्पितानर्थकल्पितम् ॥ ४१ ॥
icchāsaṃkṣubhitākāraṃ karmavṛkṣavanāṅkuram ,
suvismṛtotpattipadaṃ kalpitānarthakalpitam 41
41. icchāsaṃkṣubhitākāram karmavṛkṣavanāṅkuram
suvismṛtotpattipadam kalpitānarthakalpitam
41. icchāsaṃkṣubhitākāram karmavṛkṣavanāṅkuram
suvismṛtotpattipadam kalpitānarthakalpitam
41. Whose appearance is agitated by desires, it is a sprout in the forest of actions (karma). Its true origin (utpattipada) is completely forgotten, and it is shaped by imagined misfortunes.
कोशकारवदाबद्धं शोकाकारपदं गतम् ।
तन्मात्रवृन्दावयवमनन्तनरकातपम् ॥ ४२ ॥
kośakāravadābaddhaṃ śokākārapadaṃ gatam ,
tanmātravṛndāvayavamanantanarakātapam 42
42. kośakāravat ābaddham śokākārapadam gatam
tanmātravṛndāvayavam anantanarakātapa
42. kośakāravat ābaddham śokākārapadam gatam
tanmātravṛndāvayavam anantanarakātapa
42. Bound like a silkworm (kośakāra), it has fallen into a state whose form is sorrow. Its constituents are multitudes of subtle elements (tanmātras), and it is like the searing heat of endless hell.
स्वदृश्यमपि शैलेन्द्रसमभारभयावहम् ।
जरामरणशाखाढ्यं संसारविषदुर्द्रुमम् ॥ ४३ ॥
svadṛśyamapi śailendrasamabhārabhayāvaham ,
jarāmaraṇaśākhāḍhyaṃ saṃsāraviṣadurdrumam 43
43. svadṛśyam api śailendra-sama-bhāra-bhayāvaham
jarā-maraṇa-śākhāḍhyam saṃsāra-viṣa-durdrumam
43. svadṛśyam api śailendra-sama-bhāra-bhayāvaham
jarā-maraṇa-śākhāḍhyam saṃsāra-viṣa-durdrumam
43. Even though perceivable, this terrible, poisonous tree of the cycle of rebirth (saṃsāra) carries a burden as fearsome as a great mountain and is laden with branches of old age and death.
इमं संसारमखिलमाशापाशविधायकम् ।
दधदन्तः फलैर्हीनं वटधाना वटं यथा ॥ ४४ ॥
imaṃ saṃsāramakhilamāśāpāśavidhāyakam ,
dadhadantaḥ phalairhīnaṃ vaṭadhānā vaṭaṃ yathā 44
44. imam saṃsāram akhilam āśā-pāśa-vidhāyakam dadhat
antaḥ phalaiḥ hīnam vaṭa-dhānā vaṭam yathā
44. imam akhilam saṃsāram āśā-pāśa-vidhāyakam dadhat
antaḥ phalaiḥ hīnam vaṭa-dhānā vaṭam yathā
44. This entire cycle of rebirth (saṃsāra), which creates the fetters of desire, holds within itself (immense potential for suffering) yet is devoid of beneficial fruits, much like a tiny banyan seed (vaṭa-dhānā) contains within it a massive banyan tree (vaṭa).
चिन्तानलशिखादग्धं कोपाजगरचर्वितम् ।
कामाब्धिकल्लोलहतं विस्मृतात्मपितामहम् ॥ ४५ ॥
cintānalaśikhādagdhaṃ kopājagaracarvitam ,
kāmābdhikallolahataṃ vismṛtātmapitāmaham 45
45. cintā-anala-śikhā-dagdham kopa-ajagara-carvitam
kāma-abdhi-kallola-hatam vismṛta-ātma-pitāmaham
45. cintā-anala-śikhā-dagdham kopa-ajagara-carvitam
kāma-abdhi-kallola-hatam vismṛta-ātma-pitāmaham
45. One (a person caught in saṃsāra) is burnt by the flames of the fire of worry, chewed by the python of anger, struck by the waves of the ocean of desire, and has forgotten the true self (ātman) and the supreme progenitor (Pitāmaha, often refers to Brahmā or the ultimate ancestor).
मृगं यूथादिव भ्रष्टं शोकोपहतचेतनम् ।
पतङ्गकमिव ज्वालादग्धं विषयपावके ॥ ४६ ॥
mṛgaṃ yūthādiva bhraṣṭaṃ śokopahatacetanam ,
pataṅgakamiva jvālādagdhaṃ viṣayapāvake 46
46. mṛgam yūthāt iva bhraṣṭam śoka-upahata-cetanam
pataṅgakam iva jvālā-dagdham viṣaya-pāvake
46. śoka-upahata-cetanam mṛgam iva yūthāt bhraṣṭam
pataṅgakam iva viṣaya-pāvake jvālā-dagdham
46. Like a deer separated from its herd, one whose consciousness is afflicted by sorrow, and like a moth burnt by flames in the fire of sense-objects (viṣaya).
छिन्नमूलमिवाम्भोजं परमां म्लानिमागतम् ।
छिन्नाङ्गमात्मनः स्थानाद्विशेषासङ्गदुःस्थितम् ॥ ४७ ॥
chinnamūlamivāmbhojaṃ paramāṃ mlānimāgatam ,
chinnāṅgamātmanaḥ sthānādviśeṣāsaṅgaduḥsthitam 47
47. chinnamūlam iva ambhojam paramām mlānim āgatam
chinnāṅgam ātmanaḥ sthānāt viśeṣāsaṅgaduḥsthitam
47. (tat) chinnamūlam ambhojam iva,
paramām mlānim āgatam,
ātmanaḥ sthānāt chinnāṅgam,
(ca) viśeṣāsaṅgaduḥsthitam (asti).
47. Like a lotus with its roots cut, which has reached extreme withering; with its limbs severed from its own place, suffering due to particular attachment.
विषयादिषु मध्यस्थं चित्ररूपेषु शत्रुषु ।
दशास्वेतास्वनन्तासु लुठितं संकटास्विति ॥ ४८ ॥
viṣayādiṣu madhyasthaṃ citrarūpeṣu śatruṣu ,
daśāsvetāsvanantāsu luṭhitaṃ saṃkaṭāsviti 48
48. viṣaya ādiṣu madhyastham citrarūpeṣu śatruṣu
daśāsu etāsu anantāsu luṭhitam saṃkaṭāsu iti
48. (tat) viṣaya-ādiṣu madhyastham,
citrarūpeṣu śatruṣu (ca),
etāsu anantāsu saṃkaṭāsu daśāsu luṭhitam iti.
48. Wallowing in these endless, perilous states, amidst sense objects (viṣaya) and the like, and among enemies of various forms.
दुःखे निपतितं घोरे विहङ्गः सागरे यथा ।
स्वबन्धास्थं जगज्जाले शून्ये गन्धर्वपत्तने ॥ ४९ ॥
duḥkhe nipatitaṃ ghore vihaṅgaḥ sāgare yathā ,
svabandhāsthaṃ jagajjāle śūnye gandharvapattane 49
49. duḥkhe nipatitam ghore vihaṅgaḥ sāgare yathā
svabandha āstham jagat jāle śūnye gandharvapattane
49. yathā vihaṅgaḥ sāgare (nipatati),
(tathā tat) ghore duḥkhe nipatitam; (tat) svabandha āstham jagatjāle (ca),
śūnye gandharvapattane (ca).
49. Fallen into terrible suffering, just as a bird (vihaṅga) would fall into the ocean; existing in its own bondage (bandha) within the net of the world (jagat), in an empty city of gandharvas (gandharvapattana).
उह्यमानमनास्थाब्धौ मनो विषयविद्रुतम् ।
उद्धरामरसंकाश मातङ्गमिव कर्दमात् ॥ ५० ॥
uhyamānamanāsthābdhau mano viṣayavidrutam ,
uddharāmarasaṃkāśa mātaṅgamiva kardamāt 50
50. uhyamānam anāsthā abdhau manaḥ viṣaya vidrutam
uddhara amara saṃkāśa mātaṅgam iva kardamāt
50. he amarasaṃkāśa,
anāsthā-abdhau uhyamānam viṣayavidrutam manaḥ,
kardamāt mātaṅgam iva,
uddhara.
50. O you who resemble a god, rescue this mind (manas) which is being carried away in the ocean of non-steadfastness (anāsthā), distracted by sense objects (viṣaya), just as an elephant (mātaṅga) would be rescued from mud.
बलीवर्दवदामग्नं मनो मदनपल्वले ।
आलूनशीर्णावयवं बलाद्राम समुद्धर ॥ ५१ ॥
balīvardavadāmagnaṃ mano madanapalvale ,
ālūnaśīrṇāvayavaṃ balādrāma samuddhara 51
51. balīvardavat āmagnam manaḥ madanapalvale
ālūnaśīrṇāvayavam balāt rāma samuddhara
51. rāma balīvardavat madanapalvale āmagnam
ālūnaśīrṇāvayavam manaḥ balāt samuddhara
51. O Rama, forcibly rescue my mind, which is immersed like an ox in the marsh of desire, with its faculties torn and wasted.
शुभाशुभप्रसरपराहताकृतौ ज्वलज्जरामरणविषादमूर्च्छिते ।
व्यथेह यस्य मनसि भो न जायते नराकृतिर्जगति स राम राक्षसः ॥ ५२ ॥
śubhāśubhaprasaraparāhatākṛtau jvalajjarāmaraṇaviṣādamūrcchite ,
vyatheha yasya manasi bho na jāyate narākṛtirjagati sa rāma rākṣasaḥ 52
52. śubhāśubhaprasaraparāhatākṛtau
jvalajjarāmaraṇaviṣādamūrcchite vyathā
iha yasya manasi bho na jāyate
narākṛtiḥ jagati sa rāma rākṣasaḥ
52. bhoḥ rāma yasya śubhāśubhaprasaraparāhatākṛtau jvalajjarāmaraṇaviṣādamūrcchite manasi iha vyathā na jāyate,
jagati narākṛtiḥ sa rākṣasaḥ
52. O Rama, that person in this world, who appears in human form, is truly a demon if no distress arises in his mind - a mind whose very nature is struck by the onslaught of good and bad (karma) and which is overwhelmed by the burning anguish of old age and death.

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 Chapter 40 Chapter 41 Chapter 42 (current chapter) 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