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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-45

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श्रीवसिष्ठ उवाच ।
जगत्संपन्नमेवेदं संपन्नं किंचिदेव न ।
शून्यमेव च भामात्रं मनोविलसितं स्थितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
jagatsaṃpannamevedaṃ saṃpannaṃ kiṃcideva na ,
śūnyameva ca bhāmātraṃ manovilasitaṃ sthitam 1
1. śrīvasiṣṭha uvāca jagat sampannam eva idam sampannaṃ kiṃcit
eva na śūnyam eva ca bhāmātram manovilasitaṃ sthitam
1. śrīvasiṣṭha uvāca idam jagat sampannam eva kiṃcit sampannam
eva na ca śūnyam eva bhāmātram manovilasitaṃ sthitam
1. Śrī Vasiṣṭha said: This world, though it appears fully formed, is in fact not truly existent at all. It is merely a void, a mere appearance, existing as a play of the mind.
न देशकालावेतेन ब्रह्माण्डेनावृतौ स्थितौ ।
मनागपि महारूपवताप्याकाशरूपिणा ॥ २ ॥
na deśakālāvetena brahmāṇḍenāvṛtau sthitau ,
manāgapi mahārūpavatāpyākāśarūpiṇā 2
2. na deśakālau etena brahmāṇḍena āvṛtau sthitau
manāk api mahārūpavatā api ākāśarūpiṇā
2. etena brahmāṇḍena manāk api mahārūpavatā
api ākāśarūpiṇā deśakālau āvṛtau na sthitau
2. Space and time are not enveloped by this cosmic egg (brahmāṇḍa), nor do they exist within it, not even slightly, despite the cosmic egg itself possessing an immense form and appearing as space.
एतत्संकल्पमात्रात्म स्वप्नदृष्टपुरोपमम् ।
यत्रैव तत्र तच्छून्यं केवलं व्योम संस्थितम् ॥ ३ ॥
etatsaṃkalpamātrātma svapnadṛṣṭapuropamam ,
yatraiva tatra tacchūnyaṃ kevalaṃ vyoma saṃsthitam 3
3. etat saṃkalpamātrātma svapnadṛṣṭapuropamam yatra
eva tatra tat śūnyam kevalam vyoma saṃsthitam
3. etat saṃkalpamātrātma svapnadṛṣṭapuropamam yatra
eva tatra tat śūnyam kevalam vyoma saṃsthitam
3. This (world), being by nature merely a thought-form, is comparable to a city seen in a dream. Wherever it appears to be, there in reality is only a void; merely space (vyoman) exists.
अभित्तिरागरचनमपि दृष्टमसन्मयम् ।
अकृतं कृतमेवैतद्व्योम्नि चित्रं विचित्रकम् ॥ ४ ॥
abhittirāgaracanamapi dṛṣṭamasanmayam ,
akṛtaṃ kṛtamevaitadvyomni citraṃ vicitrakam 4
4. abhittirāgaracanam api dṛṣṭam asanmayam akṛtam
kṛtam eva etat vyomni citram vicitrakam
4. abhittirāgaracanam api dṛṣṭam asanmayam etat
akṛtam eva kṛtam vyomni citram vicitrakam
4. Even a painting composed of colors without a wall (canvas) is perceived, yet it is by nature non-existent. This (world), though uncreated, is indeed created – a wondrous picture in space (vyoman).
मनसा कल्पितं सर्वं देहादिभुवनत्रयम् ।
संस्मृतौ कारणं चैतच्चक्षुरालोकने यथा ॥ ५ ॥
manasā kalpitaṃ sarvaṃ dehādibhuvanatrayam ,
saṃsmṛtau kāraṇaṃ caitaccakṣurālokane yathā 5
5. manasā kalpitam sarvam dehādibhuvanatrayam
saṃsmṛtau kāraṇam ca etat cakṣuḥ ālokane yathā
5. manasā sarvam dehādibhuvanatrayam kalpitam ca
etat saṃsmṛtau kāraṇam yathā cakṣuḥ ālokane
5. All the three worlds, beginning with the body, are imagined by the mind. And this (mind) is also the cause of recollection, just as the eye is the cause of seeing.
आभासमात्रं हि जगद्धटावटपटभ्रमैः ।
आवर्तते न सद्रूपात्पृथक्कुड्यादयः स्थिताः ॥ ६ ॥
ābhāsamātraṃ hi jagaddhaṭāvaṭapaṭabhramaiḥ ,
āvartate na sadrūpātpṛthakkuḍyādayaḥ sthitāḥ 6
6. ābhāsamātram hi jagat ghaṭāvaṭapaṭabhramaiḥ
āvartate na sadrūpāt pṛthak kuḍyādayaḥ sthitāḥ
6. jagat hi ābhāsamātram ghaṭāvaṭapaṭabhramaiḥ
āvartate kuḍyādayaḥ sadrūpāt pṛthak na sthitāḥ
6. Indeed, the world is merely an appearance, [arising] from the delusions of pots, pits, and cloths. Walls and similar objects do not exist separately from the true nature (sat).
मनसेदं शरीरं हि वासनार्थं प्रकल्पितम् ।
कृमिकोशप्रकारेण स्वात्मकोश इव स्वयम् ॥ ७ ॥
manasedaṃ śarīraṃ hi vāsanārthaṃ prakalpitam ,
kṛmikośaprakāreṇa svātmakośa iva svayam 7
7. manasā idam śarīram hi vāsanārtham prakalpitam
kṛmikośaprakāreṇa svātma-kośaḥ iva svayam
7. hi manasā idam śarīram vāsanārtham प्रकल्पितम्
yathā kṛmikośaprakāreṇa svayam svātma-kośaḥ iva
7. Indeed, this body is fashioned by the mind for the purpose of its latent impressions (vāsanā), just as a worm itself creates its own cocoon, [as if it were] a sheath for the self (ātman).
न तदस्ति च यन्नाम चेतःसंकल्पमम्बरम् ।
न करोति न चाप्नोतिदुर्गमप्यतिदुष्करम् ॥ ८ ॥
na tadasti ca yannāma cetaḥsaṃkalpamambaram ,
na karoti na cāpnotidurgamapyatiduṣkaram 8
8. na tat asti ca yat nāma cetaḥsaṅkalpam ambaram
na karoti na ca āpnoti durgamam api atiduṣkaram
8. ca tat nāma yat cetaḥsaṅkalpam ambaram na asti
durgamam api atiduṣkaram na karoti na ca āpnoti
8. There is nothing, whatever its name, that the mind's resolve, vast as the sky, does not accomplish, nor does it fail to attain even what is inaccessible and extremely difficult.
सर्वशक्तिधरे देवे का नाम ननु शक्तयः ।
न संभवन्त्याश्रियन्ते याभिरन्तर्मनोगुहाः ॥ ९ ॥
sarvaśaktidhare deve kā nāma nanu śaktayaḥ ,
na saṃbhavantyāśriyante yābhirantarmanoguhāḥ 9
9. sarvaśaktidhare deve kā nāma nanu śaktayaḥ na
saṃbhavanti āśriyante yābhiḥ antarmonoguhāḥ
9. sarvaśaktidhare deve nanu kāḥ nāma śaktayaḥ na saṃbhavanti? yābhiḥ antarmonoguhāḥ āśriyante.
9. In the divine being (deva) who possesses all powers (śakti), what powers, indeed, could be non-existent? It is by these powers that the inner chambers of the mind are supported.
सत्तासत्ते पदार्थानां सर्वेषां सर्वदैव हि ।
महाबाहो संभवतः सर्वशक्तौ विभौ सति ॥ १० ॥
sattāsatte padārthānāṃ sarveṣāṃ sarvadaiva hi ,
mahābāho saṃbhavataḥ sarvaśaktau vibhau sati 10
10. sattāsatte padārthānāṃ sarveṣāṃ sarvadā eva hi
mahābāho saṃbhavataḥ sarvaśaktau vibhau sati
10. mahābāho,
sarveṣāṃ padārthānāṃ sattāsatte sarvadā eva hi saṃbhavataḥ,
sarvaśaktau vibhau sati.
10. O mighty-armed one (mahābāho), the existence and non-existence of all things are indeed always possible when the all-powerful Lord (vibhu) exists.
पश्य भावनया प्राप्तं मनसैवात्मजं वपुः ।
तस्मात्तत्कलनां राम सर्वशक्तियुतां विदुः ॥ ११ ॥
paśya bhāvanayā prāptaṃ manasaivātmajaṃ vapuḥ ,
tasmāttatkalanāṃ rāma sarvaśaktiyutāṃ viduḥ 11
11. paśya bhāvanayā prāptaṃ manasā eva ātmajam vapuḥ
tasmāt tat kalanāṃ rāma sarvaśaktiyutāṃ viduḥ
11. rāma,
bhāvanayā manasā eva prāptam ātmajam vapuḥ paśya.
tasmāt,
tat kalanāṃ sarvaśaktiyutāṃ viduḥ.
11. O Rāma, behold the body (vapur) born of the mind (ātmajam), obtained by conception (bhāvanā) through the mind itself. Therefore, they know that mental creation to be endowed with all powers.
स्वसंकल्पकृताः सर्वे देवासुरनरादयः ।
स्वसंकल्पोपशमने शाम्यन्त्यस्नेहदीपवत् ॥ १२ ॥
svasaṃkalpakṛtāḥ sarve devāsuranarādayaḥ ,
svasaṃkalpopaśamane śāmyantyasnehadīpavat 12
12. svasaṃkalpakṛtāḥ sarve devāsuranarādayaḥ
svasaṃkalpopaśamane śāmyanti asnehadīpavat
12. svasaṃkalpakṛtāḥ sarve devāsuranarādayaḥ,
svasaṃkalpopaśamane asnehadīpavat śāmyanti.
12. All beings – gods, demons, humans, and others – created by their own resolve (saṅkalpa), subside upon the cessation of their own resolve, just like a lamp without oil.
आकाशसदृशं सर्वं कलनामात्रजृम्भितम् जगत्पश्य
महाबुद्धे सुदीर्घं स्वप्नमुत्थितम् ॥ १३ ॥
ākāśasadṛśaṃ sarvaṃ kalanāmātrajṛmbhitam
jagatpaśya mahābuddhe sudīrghaṃ svapnamutthitam 13
13. ākāśasadṛśam sarvam kalanāmātrajṛmbhitam jagat
paśya mahābuddhe sudīrgham svapnam utthitam
13. mahābuddhe paśya sarvam ākāśasadṛśam
kalanāmātrajṛmbhitam jagat sudīrgham utthitam svapnam
13. O great-minded one, behold this entire world, which is like space (ākāśa) and merely an expansion born of conceptualization, as a very long dream that has arisen.
न जायते न म्रियते इह किंचित्कदाचन ।
परमार्थेन सुमते मिथ्या सर्वं तु विद्यते ॥ १४ ॥
na jāyate na mriyate iha kiṃcitkadācana ,
paramārthena sumate mithyā sarvaṃ tu vidyate 14
14. na jāyate na mriyate iha kiñcit kadācana
paramārthena sumate mithyā sarvam tu vidyate
14. sumate iha kiñcit kadācana na jāyate na
mriyate tu paramārthena sarvam mithyā vidyate
14. O good-minded one, nothing at all in this (world) is ever born or ever dies. But, in ultimate reality (paramārtha), everything indeed exists as an illusion (mithyā).
न वृद्धिमेति नो ह्रासं यन्न किंचित्कदाचन ।
किं वा तनु भवेत्तत्र कस्य का नाम खण्डना ॥ १५ ॥
na vṛddhimeti no hrāsaṃ yanna kiṃcitkadācana ,
kiṃ vā tanu bhavettatra kasya kā nāma khaṇḍanā 15
15. na vṛddhim eti na u hrāsam yat na kiñcit kadācana
kim vā tanu bhavet tatra kasya kā nāma khaṇḍanā
15. yat kiñcit kadācana na vṛddhim eti na u hrāsam (eti)
tatra kim vā tanu bhavet? kasya kā nāma khaṇḍanā?
15. That which never experiences growth nor diminution, which is never anything at all, ever – how could a body (tanu) exist there? And whose fragmentation (khaṇḍanā) could there possibly be?
भूमभूतं स्वकायोत्थमपश्यन्निपुणं दृशा ।
राघवाऽमहता स्वान्तः किमज्ञ इव मुह्यसि ॥ १६ ॥
bhūmabhūtaṃ svakāyotthamapaśyannipuṇaṃ dṛśā ,
rāghavā'mahatā svāntaḥ kimajña iva muhyasi 16
16. bhūmabhūtam svakāyottham apaśyan nipuṇam dṛśā
rāghava amahatā svāntaḥ kim ajñaḥ iva muhyasi
16. rāghava bhūmabhūtam svakāyottham (vastu) nipuṇam
dṛśā apaśyan kim amahatā ajñaḥ iva svāntaḥ muhyasi
16. O Rāghava, not clearly perceiving with your eye that which arose from your own body and has become merely earth, why are you, like an ignorant person, deluded within yourself by the insignificant?
मृगतृष्णा यथा तापान्मनसो निश्चयात्तथा ।
असन्त इव दृश्यन्ते सर्वे ब्रह्मादयोऽप्यमी ॥ १७ ॥
mṛgatṛṣṇā yathā tāpānmanaso niścayāttathā ,
asanta iva dṛśyante sarve brahmādayo'pyamī 17
17. mṛgatṛṣṇā yathā tāpāt manasaḥ niścayāt tathā
asantaḥ iva dṛśyante sarve brahmādayaḥ api amī
17. yathā tāpāt mṛgatṛṣṇā,
tathā manasaḥ niścayāt,
amī sarve brahmādayaḥ api asantaḥ iva dṛśyante
17. Just as a mirage (mṛgatṛṣṇā) arises from distress (tāpa), similarly, from the mind's firm conviction, all these, including Brahmā and other deities, are perceived as if they are unreal.
द्विचन्द्रविभ्रमप्रख्या मनोरथवदुत्थिताः ।
मिथ्याज्ञानघनाः सर्वे जगत्याकारराशयः ॥ १८ ॥
dvicandravibhramaprakhyā manorathavadutthitāḥ ,
mithyājñānaghanāḥ sarve jagatyākārarāśayaḥ 18
18. dvīcandravibhramaprakhyāḥ manoratha vat utthitāḥ
mithyājñānaghanāḥ sarve jagati ākārarāśayaḥ
18. jagati sarve ākārarāśayaḥ dvīcandravibhramaprakhyāḥ
manoratha vat utthitāḥ mithyājñānaghanāḥ
18. All these masses of forms in the world, which resemble the illusion of seeing two moons and arise like mere fantasies, are dense with false knowledge.
यथा नौयायिनो मिथ्या स्थाणुस्पन्दमतिस्तथा ।
असत्यैवोत्थिता नित्यमाकाराणां परम्परा ॥ १९ ॥
yathā nauyāyino mithyā sthāṇuspandamatistathā ,
asatyaivotthitā nityamākārāṇāṃ paramparā 19
19. yathā nāuyāyinaḥ mithyā sthāṇuspandamatih tathā
asatyā eva utthitā nityam ākārāṇām paramparā
19. yathā nāuyāyinaḥ mithyā sthāṇuspandamatih,
tathā nityam ākārāṇām asatyā eva utthitā paramparā
19. Just as for the boat-traveler, the perception of motionless objects moving is false, similarly, an unreal series of forms constantly arises.
इन्द्रजालमिदं विद्धि मायारचितपञ्जरम् ।
मनोमनननिर्माणं न सन्नासदिव स्थितम् ॥ २० ॥
indrajālamidaṃ viddhi māyāracitapañjaram ,
manomanananirmāṇaṃ na sannāsadiva sthitam 20
20. indrajālam idam viddhi māyāracitapañjaram
manomanananirmāṇam na sat na asat iva sthitam
20. idam indrajālam,
māyāracitapañjaram,
manomanananirmāṇam viddhi.
na sat na asat iva sthitam
20. Know this to be a magical illusion (indrajāla), a cage fashioned by (māyā) illusion, a construct of mental activity; it exists as if it is neither real nor unreal.
ब्रह्मैवेदं जगत्सर्वमन्यतायास्ततः कुतः ।
प्रसङ्गः कीदृशः कोऽसौ क्व वा सापरितिष्ठति ॥ २१ ॥
brahmaivedaṃ jagatsarvamanyatāyāstataḥ kutaḥ ,
prasaṅgaḥ kīdṛśaḥ ko'sau kva vā sāparitiṣṭhati 21
21. brahma eva idam jagat sarvam anyatāyāḥ tataḥ kutaḥ
prasaṅgaḥ kīdṛśaḥ kaḥ asau kva vā sā aparitiṣṭhati
21. idam sarvam jagat brahma eva.
tataḥ anyatāyāḥ kutaḥ prasaṅgaḥ? kaḥ asau kīdṛśaḥ? vā sā kva aparitiṣṭhati?
21. This entire world is Brahman (brahman) alone. From where, then, could the possibility of otherness arise? What kind of context is that? Who is that (other)? Or where does that (otherness) not remain?
अयं गिरिरयं स्थाणुरित्याडम्बरविभ्रमः ।
मनसो भावनादार्ढ्यादसन्सन्निव लक्ष्यते ॥ २२ ॥
ayaṃ girirayaṃ sthāṇurityāḍambaravibhramaḥ ,
manaso bhāvanādārḍhyādasansanniva lakṣyate 22
22. ayam giriḥ ayam sthāṇuḥ iti āḍambaravibhramaḥ
manasaḥ bhāvanādārḍhyāt asat san iva lakṣyate
22. ayam giriḥ,
ayam sthāṇuḥ — iti āḍambaravibhramaḥ.
manasaḥ bhāvanādārḍhyāt asat san iva lakṣyate.
22. 'This is a mountain, this is a tree-stump' – this is an elaborate illusion. Due to the mind's strong conviction (bhāvanā), the non-existent appears as if it were real.
प्रपञ्चपतनारम्भं प्रमत्तस्य इदं जगत् ।
सकामतृष्णामननं त्यक्त्वान्यद्राम भावय ॥ २३ ॥
prapañcapatanārambhaṃ pramattasya idaṃ jagat ,
sakāmatṛṣṇāmananaṃ tyaktvānyadrāma bhāvaya 23
23. prapañcapatanārambham pramattasya idam jagat
sakāmatṛṣṇāmananam tyaktvā anyat rāma bhāvaya
23. rāma,
pramattasya idam jagat prapañcapatanārambham.
sakāmatṛṣṇāmananam tyaktvā anyat bhāvaya.
23. O Rāma, for the heedless, this world (jagat) is the beginning of the dissolution of phenomena (prapañca). Abandon the mind's dwelling on desire (kāma) and craving (tṛṣṇā), and contemplate something else!
यथा स्वप्नो महारम्भो भ्रान्तिरेव न वस्तुतः ।
दीर्घस्वप्नं तथैवेदं विद्धि चित्तोपपादितम् ॥ २४ ॥
yathā svapno mahārambho bhrāntireva na vastutaḥ ,
dīrghasvapnaṃ tathaivedaṃ viddhi cittopapāditam 24
24. yathā svapnaḥ mahārambhaḥ bhrāntiḥ eva na vastutaḥ
dīrghasvapnam tathā eva idam viddhi cittopapāditam
24. yathā mahārambhaḥ svapnaḥ vastutaḥ na eva bhrāntiḥ.
tathā eva idam dīrghasvapnam cittopapāditam viddhi.
24. Just as an elaborate dream is indeed an illusion, not real, similarly know this (world) to be a long dream, created by the mind (citta).
दृश्यमानमहाभोगं गृह्यमाणमवस्तुकम् ।
कोशमाशाभुजङ्गानां संसाराडम्बरं त्यज ॥ २५ ॥
dṛśyamānamahābhogaṃ gṛhyamāṇamavastukam ,
kośamāśābhujaṅgānāṃ saṃsārāḍambaraṃ tyaja 25
25. dṛśyamānamahābhogam gṛhyamāṇam avastukam
kośam āśābhujaṅgānām saṃsārāḍambaram tyaja
25. saṃsārāḍambaram tyaja dṛśyamānamahābhogam
gṛhyamāṇam avastukam āśābhujaṅgānām kośam
25. Abandon the grand display of the cycle of rebirth (saṃsāra), which appears to offer great enjoyment but is grasped as something insubstantial, a mere treasury for the serpents of desires.
असदेतदिति ज्ञात्वा माऽत्र भावं निवेशय ।
अनुधावति न प्राज्ञो विज्ञाय मृगतृष्णिकाम् ॥ २६ ॥
asadetaditi jñātvā mā'tra bhāvaṃ niveśaya ,
anudhāvati na prājño vijñāya mṛgatṛṣṇikām 26
26. asat etat iti jñātvā mā atra bhāvam niveśaya
anudhāvati na prājñaḥ vijñāya mṛgatṛṣṇikām
26. etat asat iti jñātvā atra bhāvam mā niveśaya
prājñaḥ mṛgatṛṣṇikām vijñāya na anudhāvati
26. Knowing that 'this' (worldly phenomena) is unreal, do not place your affection (bhāva) upon it. A wise person, having recognized a mirage, does not pursue it.
स्वसंकल्पात्स्वरूपाढ्यां मनोरथमयीं श्रियम् ।
योऽनुगच्छति मूढात्मा दुःखस्यैव स भाजनम् ॥ २७ ॥
svasaṃkalpātsvarūpāḍhyāṃ manorathamayīṃ śriyam ,
yo'nugacchati mūḍhātmā duḥkhasyaiva sa bhājanam 27
27. svasaṃkalpāt svarūpāḍhyām manorathamayīm śriyam
yaḥ anugacchati mūḍhātmā duḥkhasya eva saḥ bhājanam
27. yaḥ svasaṃkalpāt svarūpāḍhyām manorathamayīm śriyam
anugacchati saḥ mūḍhātmā duḥkhasya eva bhājanam
27. That deluded soul (mūḍhātmā) who pursues prosperity (śrī) - which arises from one's own imagination (svasaṃkalpa), is rich only in its imagined form, and is composed merely of desires (manoratha) - he indeed becomes a recipient of sorrow.
वस्तुन्यसति लोकोऽयं यातु काममवस्तुनि ।
यस्तु वस्तु परित्यज्य यात्यवस्तु स नश्यति ॥ २८ ॥
vastunyasati loko'yaṃ yātu kāmamavastuni ,
yastu vastu parityajya yātyavastu sa naśyati 28
28. vastuni asati lokaḥ ayam yātu kāmam avastuni
yaḥ tu vastu parityajya yāti avastu saḥ naśyati
28. vastuni asati ayam lokaḥ kāmam avastuni yātu
yaḥ tu vastu parityajya avastu yāti saḥ naśyati
28. When true reality (vastu) is not apparent, let this world pursue the unreal (avastu) as it wishes. But whoever abandons reality (vastu) and instead goes towards the unreal (avastu), that person perishes.
मनोव्यामोह एवेदं रज्ज्वामहिभयं यथा ।
भावनामात्रवैचित्र्याच्चिरमावर्तते जगत् ॥ २९ ॥
manovyāmoha evedaṃ rajjvāmahibhayaṃ yathā ,
bhāvanāmātravaicitryācciramāvartate jagat 29
29. manovyāmohaḥ eva idam rajjvām ahibhayam yathā
bhāvanāmātravacitryāt ciram āvartate jagat
29. idam jagat manovyāmohaḥ eva yathā rajjvām
ahibhayam bhāvanāmātravacitryāt ciram āvartate
29. This world (jagat) is merely a mental delusion, just like the fear of a snake in a rope. It persists for a long time due to the mere diversity of imagination.
असदभ्युदितैर्भावैर्जलान्तश्चन्द्रवच्चलैः ।
वञ्च्यते बाल एवेह न तत्त्वज्ञो भवादृशः ॥ ३० ॥
asadabhyuditairbhāvairjalāntaścandravaccalaiḥ ,
vañcyate bāla eveha na tattvajño bhavādṛśaḥ 30
30. asat abhyuditaiḥ bhāvaiḥ jala-antaḥ candravat calaiḥ
vañcyate bālaḥ eva iha na tattvajñaḥ bhavādṛśaḥ
30. iha bālaḥ eva asadabhyuditaiḥ jala-antaḥ candravat
calaiḥ bhāvaiḥ vañcyate na bhavādṛśaḥ tattvajñaḥ
30. Here, only an ignorant person (bāla) is deceived by non-existent, flickering entities, which are like the moon reflected in water; a truth-knower (tattvajña) like you is not.
य इमं गुणसंघातं भावयन्सुखमीहते ।
प्रमार्ष्टि स जडो जाड्यं वह्निभावनया स्वया ॥ ३१ ॥
ya imaṃ guṇasaṃghātaṃ bhāvayansukhamīhate ,
pramārṣṭi sa jaḍo jāḍyaṃ vahnibhāvanayā svayā 31
31. yaḥ imam guṇasaṃghātam bhāvayan sukham īhate
pramārṣṭi saḥ jaḍaḥ jāḍyam vahni-bhāvanayā svayā
31. yaḥ imam guṇasaṃghātam bhāvayan sukham īhate
saḥ jaḍaḥ svayā vahni-bhāvanayā jāḍyam pramārṣṭi
31. Whoever desires happiness by contemplating this aggregate of qualities (guṇasaṃghāta), that dull person (jaḍa) merely attempts to wipe away his own dullness (jāḍya) through the imagination of fire (vahni-bhāvanā).
असदेवेदमाभोगि दृश्यते जलपञ्जरम् ।
मनोमनननिर्माणहृदये नगरं यथा ॥ ३२ ॥
asadevedamābhogi dṛśyate jalapañjaram ,
manomanananirmāṇahṛdaye nagaraṃ yathā 32
32. asat eva idam ābhogi dṛśyate jalapañjaram
manomanananirmāṇa-hṛdaye nagaram yathā
32. idam ābhogi jalapañjaram asat eva dṛśyate
yathā manomanananirmāṇa-hṛdaye nagaram
32. This extensive 'water-cage' (jalapañjara) is indeed seen as unreal (asat), just as a city (nagara) appears within the heart of the mind's own creation (manomanananirmāṇa).
इदं चित्तेच्छयोदेति लीयते तदनिच्छया ।
मिथ्यैवं दृश्यते स्फीतं गन्धर्वनगरं यथा ॥ ३३ ॥
idaṃ cittecchayodeti līyate tadanicchayā ,
mithyaivaṃ dṛśyate sphītaṃ gandharvanagaraṃ yathā 33
33. idam citta-icchayā udeti līyate tat anicchayā
mithyā evam dṛśyate sphītam gandharvanagaram yathā
33. idam citta-icchayā udeti,
tat anicchayā līyate.
evam mithyā sphītam gandharvanagaram yathā dṛśyate.
33. This (world) arises by the mind's desire and dissolves when that desire is absent. It is thus seen as vast and illusory, just like a mirage-city (gandharvanagara).
राम नष्टे जगत्यस्मिन्न किंचिदपि नश्यति ।
युक्तेऽपि च जगत्यस्मिन्न किंचिदपि युज्यते ॥ ३४ ॥
rāma naṣṭe jagatyasminna kiṃcidapi naśyati ,
yukte'pi ca jagatyasminna kiṃcidapi yujyate 34
34. rāma naṣṭe jagati asmin na kiñcidapi naśyati
yukte api ca jagati asmin na kiñcidapi yujyate
34. rāma,
asmin jagati naṣṭe,
kiñcidapi na naśyati.
ca asmin jagati yukte api,
kiñcidapi na yujyate.
34. O Rāma, when this world is annihilated, nothing at all is truly annihilated. And when this world is manifested, nothing at all is truly manifested.
मनःप्रकल्पिते भग्ने हृदि विस्तीर्णपत्तने ।
वृद्धिं चोपगते ब्रूहि किं वृद्धं कस्य किं क्षतम् ॥ ३५ ॥
manaḥprakalpite bhagne hṛdi vistīrṇapattane ,
vṛddhiṃ copagate brūhi kiṃ vṛddhaṃ kasya kiṃ kṣatam 35
35. manaḥ-pralkalpite bhagne hṛdi vistīrṇa-pattane
vṛddhim ca upagate brūhi kim vṛddham kasya kim kṣatam
35. manaḥ-pralkalpite vistīrṇa-pattane hṛdi bhagne,
ca vṛddhim upagate,
brūhi: kim vṛddham? kasya kim kṣatam?
35. When the vast city, conceptualized within the mind, is shattered, or when it expands, tell me, what has actually grown, and what has been lost for whom?
क्रीडार्थेन यथोदेति बालानां हृदि वर्तनम् ।
मनसा तद्वदेवेदमुदेत्यविरतं जगत् ॥ ३६ ॥
krīḍārthena yathodeti bālānāṃ hṛdi vartanam ,
manasā tadvadevedamudetyavirataṃ jagat 36
36. krīḍā-arthena yathā udeti bālānām hṛdi vartanam
manasā tadvat eva idam udeti aviratam jagat
36. yathā bālānām hṛdi krīḍā-arthena vartanam udeti,
tadvat eva manasā idam jagat aviratam udeti.
36. Just as an imagined scenario arises in the minds of children for the sake of play, similarly this world continuously arises from the mind.
न किंचित्कस्यचिन्नष्टमिन्द्रजालजले यथा ।
भ्रष्टे नष्टे तथैवास्मिन्संसारे वितथोत्थिते ॥ ३७ ॥
na kiṃcitkasyacinnaṣṭamindrajālajale yathā ,
bhraṣṭe naṣṭe tathaivāsminsaṃsāre vitathotthite 37
37. na kiṃcit kasyacit naṣṭam indrajālajale yathā
bhraṣṭe naṣṭe tathā eva asmin saṃsāre vitathotthite
37. yathā indrajālajale kiṃcit kasyacit na naṣṭam,
tathā eva asmin vitathotthite saṃsāre bhraṣṭe naṣṭe
37. Nothing belonging to anyone is ever truly lost, just as nothing is lost in water created by an illusion. Likewise, when this cycle of existence (saṃsāra), which has arisen illusorily, appears to be ruined or destroyed, it is not truly so.
यदसत्तदसत्स्याच्चेन्न किं कस्य किल क्षतम् ।
ततो हर्षविषादानां संसारे नाम नास्पदम् ॥ ३८ ॥
yadasattadasatsyāccenna kiṃ kasya kila kṣatam ,
tato harṣaviṣādānāṃ saṃsāre nāma nāspadam 38
38. yat asat tat asat syāt cet na kim kasya kila kṣatam
tataḥ harṣaviṣādānām saṃsāre nāma na āspadam
38. cet yat asat tat asat syāt,
kim kasya kila kṣatam na? tataḥ saṃsāre harṣaviṣādānām nāma na āspadam
38. If that which is unreal is indeed unreal, then what harm could truly befall anyone? Consequently, in this cycle of existence (saṃsāra), there is no basis for joy or sorrow.
असदेव यदत्यन्तं तस्मात्किं नाम नश्यति ।
नाशाभावे हि दुःखस्य कः प्रसङ्गो महामते ॥ ३९ ॥
asadeva yadatyantaṃ tasmātkiṃ nāma naśyati ,
nāśābhāve hi duḥkhasya kaḥ prasaṅgo mahāmate 39
39. asat eva yat atyantam tasmāt kim nāma naśyati
nāśa abhāve hi duḥkhasya kaḥ prasaṅgaḥ mahāmate
39. yat atyantam asat eva,
tasmāt kim nāma naśyati? hi nāśa abhāve duḥkhasya kaḥ prasaṅgaḥ mahāmate
39. That which is utterly unreal, what indeed can be destroyed of it? For, O great-minded one, when there is no destruction, what scope is there for sorrow?
सदेव वा यदत्यन्तं तस्य किं नाम नश्यति ।
ब्रह्मैवेदं जगत्सर्वं सुखदुःखे किमुत्थिते ॥ ४० ॥
sadeva vā yadatyantaṃ tasya kiṃ nāma naśyati ,
brahmaivedaṃ jagatsarvaṃ sukhaduḥkhe kimutthite 40
40. sat eva vā yat atyantam tasya kim nāma naśyati
brahma eva idam jagat sarvam sukhaduḥkhe kim utthite
40. vā yat atyantam sat eva,
tasya kim nāma naśyati? idam sarvam jagat brahma eva.
sukhaduḥkhe kim utthite
40. Or that which is utterly real, what indeed could be destroyed of it? This entire universe is verily the ultimate reality (brahman). How then can joy and sorrow arise?
असद्वापि यदत्यन्तं वृद्धिः स्यात्तस्य कीदृशी ।
वृद्धेरभावे हर्षस्य कः प्रसङ्गो महामते ॥ ४१ ॥
asadvāpi yadatyantaṃ vṛddhiḥ syāttasya kīdṛśī ,
vṛddherabhāve harṣasya kaḥ prasaṅgo mahāmate 41
41. asat vā api yat atyantam vṛddhiḥ syāt tasya kīdṛśī
vṛddheḥ abhāve harṣasya kaḥ prasaṅgaḥ mahāmate
41. yat atyantam asat vā api tasya kīdṛśī vṛddhiḥ syāt
mahāmate vṛddheḥ abhāve harṣasya kaḥ prasaṅgaḥ
41. If something is truly non-existent, how could it possibly grow? O great-minded one, if there is no growth, what cause for joy could there be?
सर्वत्रासत्यभूतेऽस्मिन्प्रपञ्चैकान्तकारिणि ।
संसारे किमुपादेयं प्राज्ञो यदभिवाञ्छतु ॥ ४२ ॥
sarvatrāsatyabhūte'sminprapañcaikāntakāriṇi ,
saṃsāre kimupādeyaṃ prājño yadabhivāñchatu 42
42. sarvatra asatya-bhūte asmin prapañca-ekānta-kāriṇi
saṃsāre kim upādeyam prājñaḥ yat abhivāñchatu
42. sarvatra asatya-bhūte asmin prapañca-ekānta-kāriṇi
saṃsāre prājñaḥ yat upādeyam kim abhivāñchatu
42. In this entire cycle of repeated existence (saṃsāra), which is unreal everywhere and exclusively constitutes the illusory phenomenal world, what could a wise person possibly accept or desire?
सर्वत्र सत्यभूतेऽस्मिन्ब्रह्मतत्त्वमयेऽपि च ।
किं स्यात्र्त्रिभुवने हेयं प्राज्ञाः परिहरन्तु यत् ॥ ४३ ॥
sarvatra satyabhūte'sminbrahmatattvamaye'pi ca ,
kiṃ syātrtribhuvane heyaṃ prājñāḥ pariharantu yat 43
43. sarvatra satya-bhūte asmin brahma-tattva-maye api ca
kim syāt tri-bhuvane heyam prājñāḥ pariharantu yat
43. ca api asmin sarvatra satya-bhūte brahma-tattva-maye
prājñāḥ yat pariharantu tri-bhuvane kim heyam syāt
43. And similarly, in this reality (brahman) which is truly existent everywhere and entirely of the nature of the ultimate reality (brahman), what in the three worlds could be considered rejectable for wise persons to abandon?
असत्सद्वा जगद्यस्य तेनासौ सुखदुःखयोः ।
अगम्य एव मूर्खस्तु तद्विनाशेन दुःखितः ॥ ४४ ॥
asatsadvā jagadyasya tenāsau sukhaduḥkhayoḥ ,
agamya eva mūrkhastu tadvināśena duḥkhitaḥ 44
44. asat sat vā jagat yasya tena asau sukha-duḥkhayoḥ
agamya eva mūrkhaḥ tu tad-vināśena duḥkhitaḥ
44. yasya jagat asat vā sat tena asau sukha-duḥkhayoḥ
agamya eva tu mūrkhaḥ tad-vināśena duḥkhitaḥ
44. For one to whom the world (jagat) is either unreal (asat) or real (sat), that person is indeed beyond happiness and sorrow. However, a fool is distressed by its destruction.
आदावन्ते च यन्नास्ति वर्तमानेऽपि तत्तथा ।
योऽभिवाञ्छत्यसद्राम तस्यासत्तैव दृश्यते ॥ ४५ ॥
ādāvante ca yannāsti vartamāne'pi tattathā ,
yo'bhivāñchatyasadrāma tasyāsattaiva dṛśyate 45
45. ādau ante ca yat na asti vartamāne api tat tathā
yaḥ abhivañchati asat rāma tasya asattā eva dṛśyate
45. rāma ādau ante ca yat na asti vartamāne api tat
tathā yaḥ asat abhivañchati tasya asattā eva dṛśyate
45. That which does not exist in the beginning and in the end, that is likewise non-existent in the present. O Rama, whoever intensely desires the unreal (asat), for them only unreality (asattā) is perceived.
आदावन्ते च यत्सत्यं वर्तमाने सदेव तत् ।
यस्य सर्वं सदेव स्यात्तस्य सत्तैव दृश्यते ॥ ४६ ॥
ādāvante ca yatsatyaṃ vartamāne sadeva tat ,
yasya sarvaṃ sadeva syāttasya sattaiva dṛśyate 46
46. ādau ante ca yat satyam vartamāne sat eva tat
yasya sarvam sat eva syāt tasya sattā eva dṛśyate
46. ādau ante ca yat satyam vartamāne tat sat eva
yasya sarvam sat eva syāt tasya sattā eva dṛśyate
46. That which is truly existent (satya) in the beginning and in the end, that indeed exists as real (sat) in the present as well. For whom everything is always truly existent, for him only reality (sattā) is perceived.
असत्यभूतं तोयान्तश्चन्द्रव्योमतलादिकम् ।
बाला एवाभिवाञ्छन्ति मनोमोहाय नोत्तमाः ॥ ४७ ॥
asatyabhūtaṃ toyāntaścandravyomatalādikam ,
bālā evābhivāñchanti manomohāya nottamāḥ 47
47. asatya-bhūtam toya-antaḥ candra-vyoma-tala-ādikam
bālāḥ eva abhivañchanti manaḥ-mohāya na uttamāḥ
47. toya-antaḥ candra-vyoma-tala-ādikam asatya-bhūtam
bālāḥ eva manaḥ-mohāya abhivañchanti uttamāḥ na
47. Unreal things like the moon's reflection in water or the expanse of the sky (candra-vyoma-tala-ādikam) are only desired by children, for the delusion (moha) of the mind; the noble ones (uttamāḥ) do not desire them.
बालो हि वितताकारैर्वस्तुरिक्तैः प्रयोजनैः ।
संतोषमेत्यनन्ताय दुःखाय न सुखाय तु ॥ ४८ ॥
bālo hi vitatākārairvasturiktaiḥ prayojanaiḥ ,
saṃtoṣametyanantāya duḥkhāya na sukhāya tu 48
48. bālaḥ hi vitata-ākāraiḥ vastu-riktaiḥ prayojanaiḥ
santoṣam eti anantāya duḥkhāya na sukhāya tu
48. hi bālaḥ vitata-ākāraiḥ vastu-riktaiḥ prayojanaiḥ
santoṣam eti anantāya duḥkhāya tu na sukhāya
48. Indeed, an ignorant person (bāla) attains satisfaction through vast (vitata-ākāraiḥ) and empty (vastu-riktaiḥ) objectives (prayojanaiḥ); this leads to endless (anantāya) sorrow (duḥkhāya), but not to happiness (sukhāya).
तस्मान्मा त्वं भवो बालो राम राजीवलोचन ।
अविनाशमिहालोक्य नित्यमाश्रय सुस्थिरम् ॥ ४९ ॥
tasmānmā tvaṃ bhavo bālo rāma rājīvalocana ,
avināśamihālokya nityamāśraya susthiram 49
49. tasmāt mā tvam bhavaḥ bālaḥ rāma rājīvalocana
avināśam iha ālokya nityam āśraya susthiram
49. rāma rājīvalocana tasmāt tvam bālaḥ mā bhavaḥ
avināśam susthiram iha ālokya nityam āśraya
49. Therefore, O Rāma, O lotus-eyed one, do not be childish (bāla). Perceiving the imperishable and ever-stable (reality) here, always take refuge in it.
असदिदमखिलं मया समेतं त्विति विगणय्य विषादितास्तु मा ते ।
सदिह हि सकलं मया समेतं त्विति च विलोक्य विषादितास्तु मा ते ॥ ५० ॥
asadidamakhilaṃ mayā sametaṃ tviti vigaṇayya viṣāditāstu mā te ,
sadiha hi sakalaṃ mayā sametaṃ tviti ca vilokya viṣāditāstu mā te 50
50. asat idam akhilam mayā sametam tu
iti vigaṇayya viṣāditāḥ tu mā te
sat iha hi sakalam mayā sametam
tu iti ca vilokya viṣāditāḥ tu mā te
50. idam akhilam mayā sametam asat tu
iti vigaṇayya te mā viṣāditāḥ
iha hi sakalam mayā sametam sat
tu iti ca vilokya te mā viṣāditāḥ
50. Considering, 'This entire world, including myself, is unreal (asat),' let there be no sorrow for you. And perceiving, 'This entire world here, including myself, is real (sat),' let there be no sorrow for you.
श्रीवाल्मीकिरुवाच ।
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ५१ ॥
śrīvālmīkiruvāca ,
ityuktavatyatha munau divaso jagāma sāyaṃtanāya vidhaye'stamino jagāma ,
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmākṣaye ravikaraiśca sahājagāma 51
51. śrīvālmīkiḥ uvāca iti uktavati atha munau
divasaḥ jagāma sāyaṃtanāya vidhaye astaminaḥ
jagāma snātum sabhā kṛtanmaskaraṇā
jagāma śyāmākṣaye ravikaraiḥ ca saha ājagāma
51. śrīvālmīkiḥ uvāca atha munau iti uktavati
divasaḥ sāyaṃtanāya vidhaye jagāma astaminaḥ
jagāma sabhā kṛtanmaskaraṇā snātum
jagāma ca śyāmākṣaye saha ravikaraiḥ ājagāma
51. Śrī Vālmīki spoke: When the sage had thus spoken, the day moved towards its evening rituals, and the setting sun departed. The assembly, having offered salutations, went to bathe. And with the dawn (śyāmākṣaya), it (the assembly or a new day) arrived together with the sun's rays.

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 Chapter 43 Chapter 44 Chapter 45 (current chapter) 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