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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-56

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श्रीवसिष्ठ उवाच ।
नास्तीदमिति निर्णीय सर्वतस्त्यज रञ्जनाम् ।
यन्नास्ति तत्प्रति किल केवास्थेह विचारिणाम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
nāstīdamiti nirṇīya sarvatastyaja rañjanām ,
yannāsti tatprati kila kevāstheha vicāriṇām 1
1. śrīvasiṣṭha uvāca na asti idam iti nirṇīya sarvataḥ tyaja
rañjanām yat na asti tat prati kila kā vā āsthā iha vicāriṇām
1. śrīvasiṣṭha uvāca idam na asti iti nirṇīya sarvataḥ rañjanām
tyaja yat na asti tat prati iha vicāriṇām kila kā vā āsthā
1. Śrī Vasiṣṭha said: Having definitively ascertained, 'This (world/phenomena) does not exist,' completely relinquish all attachments (rañjanā). Indeed, what kind of interest or reliance (āsthā) can reflective individuals (vicārin) possibly have in that which is nonexistent?
दृश्यमानमथेदं चेदस्ति सत्तामुपागतम् ।
तिष्ठ स्वात्मनि बध्नासि त्वं किमत्र किलात्मत्ताम् ॥ २ ॥
dṛśyamānamathedaṃ cedasti sattāmupāgatam ,
tiṣṭha svātmani badhnāsi tvaṃ kimatra kilātmattām 2
2. dṛśyamānam atha idam cet asti sattām upāgatam
tiṣṭha svātmani badhnāsi tvam kim atra kila ātmatām
2. atha cet idam dṛśyamānam sattām upāgatam asti
svātmani tiṣṭha tvam atra kila kim ātmatām badhnāsi
2. Now, if this visible world truly exists, having attained the state of being, then remain firm in your own Self (ātman). Why, indeed, do you here attribute true selfhood (ātmatā) to it?
अथ चेदस्ति नास्तीदमिति निश्चयवानसि ।
तथापि भावनासङ्गः कथं युक्तश्चलाचले ॥ ३ ॥
atha cedasti nāstīdamiti niścayavānasi ,
tathāpi bhāvanāsaṅgaḥ kathaṃ yuktaścalācale 3
3. atha cet asti na asti idam iti niścayavān asi
tathāpi bhāvanāsaṅgaḥ katham yuktaḥ calācale
3. atha cet idam asti na asti iti niścayavān asi
tathāpi calācale bhāvanāsaṅgaḥ katham yuktaḥ
3. Now, if you possess certainty regarding whether this (world) exists or does not exist, then how can attachment to mental concepts be appropriate in this inherently unstable (reality)?
नेदमस्ति जगद्राम तव नास्ति महामते ।
केवलं स्वच्छमेवेत्थमाततं मितमीदृशम् ॥ ४ ॥
nedamasti jagadrāma tava nāsti mahāmate ,
kevalaṃ svacchamevetthamātataṃ mitamīdṛśam 4
4. na idam asti jagat rāma tava na asti mahāmate
kevalam svaccham eva ittham ātatam mitam īdṛśam
4. rāma idam jagat na asti mahāmate tava na asti
kevalam svaccham eva ittham ātatam mitam īdṛśam
4. O Rama, this world (jagat) does not exist. O great-minded one, for you it does not exist. Instead, it is only the pure (ātman) that is thus pervading, understood, and of this nature.
नेदं कर्तृकृतं किंचिन्न वा कर्तृकृतक्रमम् ।
स्वयमाभासते चेदं कर्त्रकर्तृपदं गतम् ॥ ५ ॥
nedaṃ kartṛkṛtaṃ kiṃcinna vā kartṛkṛtakramam ,
svayamābhāsate cedaṃ kartrakartṛpadaṃ gatam 5
5. na idam kartṛkṛtam kiñcit na vā kartṛkṛtakramam
svayam ābhāsate ca idam kartrakartṛpadam gatam
5. idam kiñcit kartṛkṛtam na vā kartṛkṛtakramam na
ca idam svayam ābhāsate kartrakartṛpadam gatam
5. This (reality) is not something created by an agent, nor is it a process originating from an agent. Rather, it manifests spontaneously, having transcended the distinctions of being an agent or a non-agent.
अकर्तृकं जगज्जालं भवत्वथ सकर्तृकम् ।
मा त्वमेतेन शबलं भावयन्नास्य चेतसि ॥ ६ ॥
akartṛkaṃ jagajjālaṃ bhavatvatha sakartṛkam ,
mā tvametena śabalaṃ bhāvayannāsya cetasi 6
6. akartṛkam jagajjālam bhavatu atha sakartṛkam
mā tvam etena śabalam bhāvayan āsya cetasi
6. jagajjālam akartṛkam bhavatu atha sakartṛkam
tvam etena śabalam bhāvayan cetasi mā āsya
6. Let this intricate network of the world be without a creator, or let it have one. Do not, however, by contemplating this, allow your consciousness (cetas) to become confused (or defiled).
सर्वेन्द्रियविहीनात्मा कर्तेव स जडोपमः ।
अकर्तृ च तदा मन्ये काकतालीयवज्जगत् ॥ ७ ॥
sarvendriyavihīnātmā karteva sa jaḍopamaḥ ,
akartṛ ca tadā manye kākatālīyavajjagat 7
7. sarvendriyavihīnātmā kartā iva saḥ jaḍa upamaḥ
akartṛ ca tadā manye kākatālīyavat jagat
7. saḥ sarvendriyavihīnātmā jaḍa upamaḥ kartā
iva ca tadā jagat kākatālīyavat akartṛ manye
7. The self (ātman), though devoid of all senses, is like an inert object, yet it is as if a doer. I therefore consider the world (jagat) to be a non-doer, like a sudden, accidental event.
काकतालीययोगेन जातं यत्किंचिदेव तत् ।
तस्मिन्भावानुसंधानं बालो बध्नाति नेतरः ॥ ८ ॥
kākatālīyayogena jātaṃ yatkiṃcideva tat ,
tasminbhāvānusaṃdhānaṃ bālo badhnāti netaraḥ 8
8. kākatālīyayogena jātam yat kiñcit eva tat tasmin
bhāvānusandhānam bālaḥ badhnāti na itaraḥ
8. yat kiñcit eva kākatālīyayogena jātam tat tasmin
bālaḥ bhāvānusandhānam badhnāti itaraḥ na
8. Whatever arises merely by a sudden, accidental coincidence (kākatālīya-yoga), a naive person (bāla) develops an attachment to its inherent nature (bhāva) [seeking meaning or cause], but not anyone else.
न कदाचिदिदं शान्तं जगद्राम न च क्षयि ।
अजस्रं दृश्यमानत्वाद्भावित्वाच्च पुनःपुनः ॥ ९ ॥
na kadācididaṃ śāntaṃ jagadrāma na ca kṣayi ,
ajasraṃ dṛśyamānatvādbhāvitvācca punaḥpunaḥ 9
9. na kadācit idam śāntam jagat rāma na ca kṣayi
ajasram dṛśyamānatvāt bhāvitvāt ca punar punar
9. rāma idam jagat kadācit na śāntam ca na kṣayi
ajasram dṛśyamānatvāt ca punar punar bhāvitvāt
9. O Rama, this world (jagat) is never truly at peace (ceased), nor is it perishable, because it is constantly being perceived and repeatedly coming into existence.
न कदाचिदिदं चास्ति जगद्राम न च क्षयि ।
अजस्रं क्षीयमाणत्वान्नास्तित्वाच्चानुमानतः ॥ १० ॥
na kadācididaṃ cāsti jagadrāma na ca kṣayi ,
ajasraṃ kṣīyamāṇatvānnāstitvāccānumānataḥ 10
10. na kadācit idam ca asti jagat rāma na ca kṣayi
ajasram kṣīyamāṇatvāt na astitvāt ca anumānataḥ
10. rāma idam jagat kadācit na ca asti na ca kṣayi
ajasram kṣīyamāṇatvāt ca na astitvāt anumānataḥ
10. O Rama, this world (jagat) never truly exists, nor is it subject to perishing, because it is constantly diminishing and, by inference, ultimately non-existent.
सर्वेन्द्रियपदातीतो यदा कर्तेह विज्वरः ।
कुर्वाणः सर्वदा खेदं न कदाचन गच्छति ॥ ११ ॥
sarvendriyapadātīto yadā karteha vijvaraḥ ,
kurvāṇaḥ sarvadā khedaṃ na kadācana gacchati 11
11. sarvendriyapadātītaḥ yadā kartā iha vijvaraḥ
kurvāṇaḥ sarvadā khedaṃ na kadācana gacchati
11. yadā sarvendriyapadātītaḥ vijvaraḥ kartā iha
sarvadā khedaṃ kurvāṇaḥ kadācana na gacchati
11. When the agent, having transcended the realm of all senses and being free from agitation here, never experiences weariness, even while always performing actions.
तेनेयं नियतिः प्रौढा भावाभावदशामयी ।
ईदृश्येव स्थिरा दीर्घा मिथ्योत्थापि च दृश्यते ॥ १२ ॥
teneyaṃ niyatiḥ prauḍhā bhāvābhāvadaśāmayī ,
īdṛśyeva sthirā dīrghā mithyotthāpi ca dṛśyate 12
12. tena iyam niyatiḥ prauḍhā bhāvābhāvadāśamayī
īdṛśī eva sthirā dīrghā mithyotthā api ca dṛśyate
12. tena iyam prauḍhā bhāvābhāvadāśamayī niyatiḥ
īdṛśī eva sthirā dīrghā api ca mithyotthā dṛśyate
12. Therefore, this powerful natural law (niyati), which is characterized by states of existence and non-existence, appears exactly like this: stable, enduring, and yet also born of illusion.
अपर्यन्तस्य कालस्य कश्चिदंशः शरच्छतम् ।
तावन्मात्रमहाश्चर्यः किमर्थं सोऽनुधावति ॥ १३ ॥
aparyantasya kālasya kaścidaṃśaḥ śaracchatam ,
tāvanmātramahāścaryaḥ kimarthaṃ so'nudhāvati 13
13. aparyantasya kālasya kaścid aṃśaḥ śaracchataṃ
tāvanmātramahāścaryah kimarthaṃ saḥ anudhāvati
13. śaracchataṃ aparyantasya kālasya kaścid aṃśaḥ
tāvanmātramahāścaryah saḥ kimarthaṃ anudhāvati
13. A hundred years is but a fraction of endless time. Why does one, whose great wonder is confined to merely this much (brief span of life), still pursue (worldly objectives)?
स्थिराश्चेज्जगतां भावास्तत्त्वादास्था न शोभते ।
कथमन्योन्यसंश्लेषो जडचेतनयोः किल ॥ १४ ॥
sthirāścejjagatāṃ bhāvāstattvādāsthā na śobhate ,
kathamanyonyasaṃśleṣo jaḍacetanayoḥ kila 14
14. sthirāḥ cet jagatāṃ bhāvāḥ tattvāt āsthā na
śobhate katham anyonyasaṃśleṣaḥ jaḍacetanayoḥ kila
14. cet jagatāṃ bhāvāḥ sthirāḥ tattvāt āsthā na śobhate.
katham jaḍacetanayoḥ anyonyasaṃśleṣaḥ kila?
14. If the entities in the worlds are truly stable, then attachment to them is not appropriate from the perspective of reality (tattva). How, indeed, can there be a mutual connection between the insentient and the sentient?
अस्थिराश्चेज्जगद्भावास्तदप्यास्था न शोभते ।
पयःफेनास्थिरस्यान्ते दुःखमेषा ददाति ते ॥ १५ ॥
asthirāścejjagadbhāvāstadapyāsthā na śobhate ,
payaḥphenāsthirasyānte duḥkhameṣā dadāti te 15
15. asthirāḥ cet jagadbhāvāḥ tat api āsthā na śobhate
| payaḥphenāsthirasya ante duḥkham eṣā dadāti te ||
15. cet jagadbhāvāḥ asthirāḥ tat api āsthā na śobhate
eṣā payaḥphenāsthirasya ante te duḥkham dadāti
15. If the phenomena of the world are impermanent, then even attachment to them is not fitting. This attachment, which is as fleeting as the foam on water, ultimately brings you suffering.
आस्थाबन्धो महाबाहो जगद्भावत्वमात्मनः ।
न स्थिरास्थिरयोः फेनशैलयोरिव राजते ॥ १६ ॥
āsthābandho mahābāho jagadbhāvatvamātmanaḥ ,
na sthirāsthirayoḥ phenaśailayoriva rājate 16
16. āsthābandhaḥ mahābāho jagadbhāvatvam ātmanaḥ |
na sthirāsthirayoḥ phenaśailayoḥ iva rājate ||
16. mahābāho ātmanaḥ jagadbhāvatvam āsthābandhaḥ
sthirāsthirayoḥ phenaśailayoḥ iva na rājate
16. O mighty-armed, an attachment (āsthā) to the worldly nature of the (ātman) does not befit it, just as a connection between the stable and the unstable, or between a mountain and foam, is unsuitable.
सर्वकर्ताप्यकर्तेव करोत्यात्मा न किंचन ।
तिष्ठत्येवमुदासीन आलोकं प्रति दीपवत् ॥ १७ ॥
sarvakartāpyakarteva karotyātmā na kiṃcana ,
tiṣṭhatyevamudāsīna ālokaṃ prati dīpavat 17
17. sarvakartā api akartā iva karoti ātmā na kiṃcana
| tiṣṭhati evam udāsīnaḥ ālokam prati dīpavat ||
17. ātmā sarvakartā api akartā iva kiṃcana na karoti
evam udāsīnaḥ ālokam prati dīpavat tiṣṭhati
17. Even though the (ātman) is the universal agent, it acts as if it were not an agent and does nothing. It remains thus, detached, just like a lamp in relation to its light.
कुर्वन्न किंचित्कुरुते दिवाकार्यमिवांशुमान् ।
गच्छन्न गच्छति स्वस्थः स्वास्पदस्थो रविर्यथा ॥ १८ ॥
kurvanna kiṃcitkurute divākāryamivāṃśumān ,
gacchanna gacchati svasthaḥ svāspadastho raviryathā 18
18. kurvan na kiṃcit kurute divākāryam iva aṃśumān | gacchan
na gacchati svasthaḥ svāspadasthaḥ raviḥ yathā ||
18. kurvan kiṃcit na kurute divākāryam aṃśumān iva
gacchan na gacchati svasthaḥ svāspadasthaḥ raviḥ yathā
18. Even while acting, he (the (ātman)) does nothing, just as the sun (aṃśumān) performs its day's work. Even while moving, he does not truly move, being self-abiding and situated in his own place, just like the sun (raviḥ).
यतः कुतश्चिदेवेदं संपन्नमिव लक्ष्यते ।
अरुणातीरवद्वारिपूरावर्तवदाततम् ॥ १९ ॥
yataḥ kutaścidevedaṃ saṃpannamiva lakṣyate ,
aruṇātīravadvāripūrāvartavadātatam 19
19. yataḥ kutaḥ cit eva idam sampannam iva lakṣyate
| aruṇātīravat vāripūrāvartavat ātatam ||
19. idam yataḥ kutaḥ cit eva sampannam iva lakṣyate
aruṇātīravat vāripūrāvartavat ātatam (ca)
19. This (world) is perceived as if it has manifested from some unknown source, spreading out like a bank of the Aruna river or a whirlpool in a flood of water.
इति चेद्भवता राम नैपुण्येनावधारितम् ।
प्रमाणपरिशुद्धेन चेतसा च विचारितम् ॥ २० ॥
iti cedbhavatā rāma naipuṇyenāvadhāritam ,
pramāṇapariśuddhena cetasā ca vicāritam 20
20. iti cet bhavatā rāma naipuṇyena avadhāritam
| pramāṇapariśuddhena cetasā ca vicāritam ||
20. rāma,
cet iti bhavatā naipuṇyena avadhāritam ca pramāṇapariśuddhena cetasā vicāritam
20. If, O Rama, this (nature of reality) has been expertly ascertained by you and considered by a mind purified by valid means of knowledge...
तथापि भावनां साधो पदार्थं प्रति नार्हसि ।
अलातचक्रे स्वप्ने च भ्रमे वा केव भावना ॥ २१ ॥
tathāpi bhāvanāṃ sādho padārthaṃ prati nārhasi ,
alātacakre svapne ca bhrame vā keva bhāvanā 21
21. tathā api bhāvanām sādho padārtham prati na arhasi
| alātacakre svapne ca bhrame vā kā iva bhāvanā ||
21. sādho,
tathā api (tvam) padārtham prati bhāvanām na arhasi alātacakre ca svapne vā bhrame kā iva bhāvanā (bhavati)?
21. Even then, O good one, you should not hold any mental construction (bhāvanā) regarding these worldly objects. What kind of intrinsic reality can there be in an illusion like a firebrand circle, a dream, or a delusion (bhrama)?
अकस्मादागतो जन्तुः सौहार्दस्य न भाजनम् ।
भ्रमोद्भूतं जगज्जालमास्थायास्तन्न भाजनम् ॥ २२ ॥
akasmādāgato jantuḥ sauhārdasya na bhājanam ,
bhramodbhūtaṃ jagajjālamāsthāyāstanna bhājanam 22
22. akasmāt āgataḥ jantuḥ sauhārdasya na bhājanam | bhrama
udbhūtam jagat jālam āsthāyāḥ tat na bhājanam ||
22. akasmāt āgataḥ jantuḥ sauhārdasya na bhājanam (tathā)
bhrama-udbhūtam jagat-jālam āsthāyāḥ tat na bhājanam
22. A being that has come unexpectedly (without cause) is not a recipient of friendship. Similarly, this net of the world, arisen from delusion (bhrama), is not a foundation for trust or stability.
औष्ण्येन्दौ शीतले भानौ मृगतृष्णाजले तथा ।
यथा न भावयस्यास्थामेवं भावय मा स्थितौ ॥ २३ ॥
auṣṇyendau śītale bhānau mṛgatṛṣṇājale tathā ,
yathā na bhāvayasyāsthāmevaṃ bhāvaya mā sthitau 23
23. auṣṇyendau śītale bhānau mṛgatṛṣṇājale tathā
yathā na bhāvayasi āsthām evam bhāvaya mā sthitau
23. yathā auṣṇyendau śītale bhānau mṛgatṛṣṇājale tathā āsthām na bhāvayasi,
evam sthitau mā bhāvaya
23. Just as you do not place certainty in a hot moon, a cold sun, or the water of a mirage, similarly, do not place certainty in any state of existence.
संकल्पपुरुषस्वप्नजनद्वीन्दुत्वविभ्रमम् ।
यथा पश्यसि पश्य त्वं भावजातमिदं तथा ॥ २४ ॥
saṃkalpapuruṣasvapnajanadvīndutvavibhramam ,
yathā paśyasi paśya tvaṃ bhāvajātamidaṃ tathā 24
24. saṅkalpapurusṣasvapnajanadvīndutvavibhramam
yathā paśyasi paśya tvam bhāvajātam idam tathā
24. yathā saṅkalpapurusṣasvapnajanadvīndutvavibhramam paśyasi,
tathā tvam idam bhāvajātam paśya
24. Just as you perceive the illusion that arises from conceptualization, the individual (puruṣa), a dream, people, or the phenomenon of two moons, similarly, you should perceive this entire collection of phenomena.
अन्तरास्थां परित्यज्य भावश्रीभावनामयीम् ।
योऽसि सोऽसि जगत्यस्मिँल्लीलया विहरानघ ॥ २५ ॥
antarāsthāṃ parityajya bhāvaśrībhāvanāmayīm ,
yo'si so'si jagatyasmiṃllīlayā viharānagha 25
25. antarāsthām parityajya bhāvaśrībhāvanāmayīm yaḥ
asi saḥ asi jagati asmin līlayā vihara anagha
25. anagha,
bhāvaśrībhāvanāmayīm antarāsthām parityajya,
yaḥ asi saḥ asi.
asmin jagati līlayā vihara
25. Having abandoned inner attachment to the contemplation of magnificent states of existence, whoever you truly are, that you are. Roam playfully in this world, O sinless one.
अकर्तृत्वपदं पीत्वा पीत्वेच्छामपि कुर्वतः ।
सर्वभावान्तरस्थस्य सर्वातीतस्य चात्मनः ॥ २६ ॥
akartṛtvapadaṃ pītvā pītvecchāmapi kurvataḥ ,
sarvabhāvāntarasthasya sarvātītasya cātmanaḥ 26
26. akartṛtvapadam pītvā pītvā icchām api kurvataḥ
sarvabhāvāntarasthasya sarvātītasya ca ātmanaḥ
26. akartṛtvapadam pītvā pītvā,
icchām api kurvataḥ,
sarvabhāvāntarasthasya,
ca sarvātītasya ātmanaḥ
26. Of the (ātman) that, having fully realized the state of non-doership, yet continues to act on desires, that resides within all phenomena (bhāva) yet transcends all.
इयं संनिधिमात्रेण नियतिः परिजृम्भते ।
दीपसंनिधिमात्रेण निरिच्छैव प्रकाशते ॥ २७ ॥
iyaṃ saṃnidhimātreṇa niyatiḥ parijṛmbhate ,
dīpasaṃnidhimātreṇa niricchaiva prakāśate 27
27. iyam saṃnidhi-mātreṇa niyatiḥ parijṛmbhate
dīpa-saṃnidhi-mātreṇa niricchā eva prakāśate
27. iyam niyatiḥ saṃnidhi-mātreṇa parijṛmbhate.
Dīpa-saṃnidhi-mātreṇa niricchā eva prakāśate.
27. This cosmic order (niyati) manifests merely by its presence, just as a lamp, being inherently without desire, illumines simply through its proximity.
अभ्रसंनिधिमात्रेण कुटजानि यथा स्वयम् ।
आत्मसंनिधिमात्रेण त्रिजगन्ति तथा स्वयम् ॥ २८ ॥
abhrasaṃnidhimātreṇa kuṭajāni yathā svayam ,
ātmasaṃnidhimātreṇa trijaganti tathā svayam 28
28. abhra-saṃnidhi-mātreṇa kuṭajāni yathā svayam
ātma-saṃnidhi-mātreṇa tri-jaganti tathā svayam
28. yathā abhra-saṃnidhi-mātreṇa kuṭajāni svayam,
tathā ātma-saṃnidhi-mātreṇa tri-jaganti svayam.
28. Just as kuṭaja flowers blossom spontaneously merely through the presence of clouds, similarly, the three worlds manifest spontaneously merely through the presence of the Self (ātman).
सर्वेच्छारहिते भानौ यथा व्योमनि तिष्ठति ।
जायते व्यवहारश्च सति देवे तथा क्रिया ॥ २९ ॥
sarvecchārahite bhānau yathā vyomani tiṣṭhati ,
jāyate vyavahāraśca sati deve tathā kriyā 29
29. sarva-icchā-rahite bhānau yathā vyomani tiṣṭhati
jāyate vyavahāraḥ ca sati deve tathā kriyā
29. yathā sarva-icchā-rahite bhānau vyomani tiṣṭhati,
vyavahāraḥ ca jāyate,
tathā sati deve kriyā (jāyate).
29. Just as worldly activity (vyavahāra) arises when the desireless sun (bhānu) exists in the sky, similarly, action (kriyā) arises when the divine being (deva) merely exists.
निरिच्छे संस्थिते रत्ने यथालोकः प्रवर्तते ।
सत्तामात्रेण देवे तु तथैवायं जगद्गणः ॥ ३० ॥
niricche saṃsthite ratne yathālokaḥ pravartate ,
sattāmātreṇa deve tu tathaivāyaṃ jagadgaṇaḥ 30
30. niricche saṃsthite ratne yathā ālokaḥ pravartate
sattā-mātreṇa deve tu tathā eva ayam jagat-gaṇaḥ
30. yathā niricche saṃsthite ratne ālokaḥ pravartate,
tathā eva tu deve sattā-mātreṇa ayam jagat-gaṇaḥ (pravartate).
30. Just as light (āloka) emanates from a jewel (ratna) that is situated without desire, so too, merely by the existence of the divine being (deva), this entire multitude of worlds (jagat-gaṇa) functions.
अतः स्वात्मनि कर्तृत्वमकर्तृत्वं च संस्थितम् ।
निरिच्छत्वादकर्तासौ कर्ता संनिधिमात्रतः ॥ ३१ ॥
ataḥ svātmani kartṛtvamakartṛtvaṃ ca saṃsthitam ,
niricchatvādakartāsau kartā saṃnidhimātrataḥ 31
31. ataḥ svātmani kartṛtvam akartṛtvam ca saṃsthitam
niricchatvāt akartā asau kartā saṃnidhimātrataḥ
31. ataḥ svātmani kartṛtvam akartṛtvam ca saṃsthitam
asau niricchatvāt akartā saṃnidhimātrataḥ kartā
31. Therefore, in the true self (ātman), both the state of being an agent and the state of being a non-agent are established. Because it is without desires, the self (ātman) is a non-doer; yet, it acts as a doer merely by its presence.
सर्वेन्द्रियाद्यतीतत्वात्कर्ता भोक्ता न सन्मयः ।
इन्द्रियान्तर्गतत्वात्तु कर्ता भोक्ता स एव हि ॥ ३२ ॥
sarvendriyādyatītatvātkartā bhoktā na sanmayaḥ ,
indriyāntargatatvāttu kartā bhoktā sa eva hi 32
32. sarva indriya ādi atītatvāt kartā bhoktā na sanmayaḥ
indriya antaḥ gata tvāt tu kartā bhoktā sa eva hi
32. sarva indriya ādi atītatvāt sanmayaḥ kartā bhoktā na
tu indriya antaḥ gata tvāt sa eva hi kartā bhoktā
32. Due to being beyond all senses and the like, the self (ātman), which is of the nature of pure existence, is neither a doer nor an enjoyer. However, because it is situated within the senses, it is indeed both a doer and an enjoyer.
द्वे एवात्मनि विद्येते कर्तृताकर्तृतानघ ।
ययैव पश्यसि श्रेयस्तामाश्रित्य स्थिरो भव ॥ ३३ ॥
dve evātmani vidyete kartṛtākartṛtānagha ,
yayaiva paśyasi śreyastāmāśritya sthiro bhava 33
33. dve eva ātmani vidyete kartṛtā akartṛtā anagha
yayā eva paśyasi śreyaḥ tām āśritya sthiraḥ bhava
33. anagha ātmani dve kartṛtā akartṛtā eva vidyete
yayā eva paśyasi śreyaḥ tām āśritya sthiraḥ bhava
33. O sinless one, two states exist in the self (ātman): agency and non-agency. Whichever of these you perceive as beneficial, relying upon that, become steadfast.
सर्वस्थोऽहमकर्तेति दृढभावनयानया ।
प्रवाहपतितं कार्यं कुर्वन्नपि न लिप्यते ॥ ३४ ॥
sarvastho'hamakarteti dṛḍhabhāvanayānayā ,
pravāhapatitaṃ kāryaṃ kurvannapi na lipyate 34
34. sarvasthaḥ aham akartā iti dṛḍhabhāvanayā anayā
pravāhapatitam kāryam kurvan api na lipyate
34. aham sarvasthaḥ akartā iti anayā dṛḍhabhāvanayā
pravāhapatitam kāryam kurvan api na lipyate
34. With this firm conviction, "I am omnipresent and not a doer," one is not tainted even while performing actions that arise naturally from the flow of circumstances.
याति नीरसतां जन्तुरप्रवृत्तेश्च चेतसः ।
यस्याहं किंचिदेवेह न करोमीति निश्चयः ॥ ३५ ॥
yāti nīrasatāṃ janturapravṛtteśca cetasaḥ ,
yasyāhaṃ kiṃcideveha na karomīti niścayaḥ 35
35. yāti nīrasatām jantuḥ apravṛtteḥ ca cetasaḥ |
yasya aham kiṃcit eva iha na karomi iti niścayaḥ
35. yasya aham iha kiṃcit eva na karomi iti niścayaḥ,
cetasaḥ apravṛtteḥ ca,
jantuḥ nīrasatām yāti
35. A being becomes joyless (nīrasatā) because of the mind's inactivity. This occurs when there is a firm conviction (niścaya) within oneself: 'I do not do anything at all in this world.'
भोगौघकामवांस्तत्र कः करोतु जहातु वा ।
तस्मान्नित्यमकर्ताहमिति भावनयेद्धया ॥ ३६ ॥
bhogaughakāmavāṃstatra kaḥ karotu jahātu vā ,
tasmānnityamakartāhamiti bhāvanayeddhayā 36
36. bhogaughakāmavān tatra kaḥ karotu jahātu vā |
tasmāt nityam akartā aham iti bhāvanayā iddhyā
36. tasmāt nityam aham akartā iti iddhyā bhāvanayā (satyām),
tatra kaḥ bhogaughakāmavān karotu vā jahātu?
36. Therefore, by such an enlightened contemplation (bhāvanā) as 'I am always a non-doer (akartā),' who would, desiring a flood of enjoyments, either perform actions or abandon them in that state?
परमामृतनाम्नी सा समतैवावशिष्यते ।
अथ सर्वं करोमीति महाकर्तृतया तया ॥ ३७ ॥
paramāmṛtanāmnī sā samataivāvaśiṣyate ,
atha sarvaṃ karomīti mahākartṛtayā tayā 37
37. paramāmṛtanāmnī sā samatā eva avaśiṣyate |
atha sarvam karomi iti mahākartṛtayā tayā
37. paramāmṛtanāmnī sā samatā eva avaśiṣyate.
atha,
'aham sarvam karomi' iti tayā mahākartṛtayā.
.
.
37. That very equanimity (samatā), named the supreme nectar (paramāmṛta), alone remains. Now, by that great sense of doership (mahākartṛtā) - 'I do everything' - (this thought continues in the next verse).
यदीच्छसि स्थितिं राम तत्तामप्युत्तमां विदुः ।
अहो यन्न करोमीमं समग्रं जागतं भ्रमम् ॥ ३८ ॥
yadīcchasi sthitiṃ rāma tattāmapyuttamāṃ viduḥ ,
aho yanna karomīmaṃ samagraṃ jāgataṃ bhramam 38
38. yadi icchasi sthitim rāma tat tām api uttamām viduḥ
| aho yat na karomi imam samagram jāgatam bhramam
38. rāma,
yadi sthitim icchasi,
tat tām api uttamām viduḥ.
aho,
yat aham imam samagram jāgatam bhramam na karomi!
38. O Rama, if you desire that state (of universal doership), the wise know even that to be supreme. Oh, how wonderful it is that I do not create this entire worldly illusion!
रागद्वेषक्रमस्तत्र कुतोऽन्यस्यात्यसंभवात् ।
यदन्येन शरीरं तु दग्धमन्येन लालितम् ॥ ३९ ॥
rāgadveṣakramastatra kuto'nyasyātyasaṃbhavāt ,
yadanyena śarīraṃ tu dagdhamanyena lālitam 39
39. rāga-dveṣa-kramaḥ tatra kutaḥ anyasya aty-asaṃbhavāt
yat anyena śarīram tu dagdham anyena lālitam
39. tatra rāga-dveṣa-kramaḥ kutaḥ anyasya aty-asaṃbhavāt
yat anyena śarīram dagdham tu anyena lālitam
39. How can there be a sequence of attachment (rāga) and aversion (dveṣa) there, given the absolute impossibility of a distinct other self (ātman)? For indeed, by one, the body is burnt, while by another, it is cherished.
सोऽस्मदारम्भ एवातः कः खेदोल्लासयोः क्रमः ।
मत्सखासुखविस्तारे जगज्जालक्षयोदये ॥ ४० ॥
so'smadārambha evātaḥ kaḥ khedollāsayoḥ kramaḥ ,
matsakhāsukhavistāre jagajjālakṣayodaye 40
40. saḥ asmat-ārambhaḥ eva ataḥ kaḥ kheda-ullāsayoḥ
kramaḥ mat-sakhā-sukha-vistāre jagat-jāla-kṣaya-udaye
40. saḥ asmat-ārambhaḥ eva ataḥ kheda-ullāsayoḥ kramaḥ
kaḥ mat-sakhā-sukha-vistāre jagat-jāla-kṣaya-udaye
40. That [supreme reality] is indeed our very origin. Therefore, what sequence of sorrow and joy can there be, whether in the expansion of happiness for my companion (the ātman), or in the dissolution and emergence of the world's fabric?
अहं कर्तेति मत्वान्तः कः खेदोल्लासयोः क्रमः ।
खेदोल्लासविलासेषु स्वात्मकर्तृतयैतया ॥ ४१ ॥
ahaṃ karteti matvāntaḥ kaḥ khedollāsayoḥ kramaḥ ,
khedollāsavilāseṣu svātmakartṛtayaitayā 41
41. aham kartā iti matvā antaḥ kaḥ kheda-ullāsayoḥ kramaḥ
kheda-ullāsa-vilāseṣu sva-ātma-kartṛtayā etayā
41. aham kartā iti antaḥ matvā kheda-ullāsayoḥ kramaḥ
kaḥ etayā sva-ātma-kartṛtayā kheda-ullāsa-vilāseṣu
41. How can there be a succession of sorrow (kheda) and joy (ullāsa) within, if one thinks 'I am the doer'? It is through this very self-agency (agency of the ātman) that sorrow and joy manifest in their various forms.
स्वयमेव लयं याते समतैवावशिष्यते ।
समता सर्वभूतेषु यासौ सत्या परा स्थितिः ॥ ४२ ॥
svayameva layaṃ yāte samataivāvaśiṣyate ,
samatā sarvabhūteṣu yāsau satyā parā sthitiḥ 42
42. svayam eva layam yāte samatā eva avaśiṣyate
samatā sarva-bhūteṣu yā asau satyā parā sthitiḥ
42. svayam eva layam yāte samatā eva avaśiṣyate
sarva-bhūteṣu yā asau samatā satyā parā sthitiḥ
42. When [the sense of ego] itself dissolves, only equanimity (samatā) remains. That equanimity towards all beings is indeed the true, supreme state.
तस्यामवस्थितं चित्तं न भूयो जन्मभाक्मनाक् ।
अथवा सर्वकर्तृत्वमकर्तृत्वं च राघव ॥ ४३ ॥
tasyāmavasthitaṃ cittaṃ na bhūyo janmabhākmanāk ,
athavā sarvakartṛtvamakartṛtvaṃ ca rāghava 43
43. tasyām avasthitam cittam na bhūyaḥ janmabhāk
manāk athavā sarvakartṛtvam akartṛtvam ca rāghava
43. rāghava,
tasyām avasthitam cittam bhūyaḥ manāk janmabhāk na,
athavā sarvakartṛtvam ca akartṛtvam (labhate).
43. When the mind (citta) is established in that (state), it does not partake in rebirth (saṃsāra) even a little. Alternatively, O Rāghava, (it realizes) both the state of being the doer of all and the state of being the non-doer.
सर्वं त्यक्त्वा मनःपीत्वा योऽसि सोसि स्थिरो भव ।
अहं सोऽहमयं नाहं करोमीदमिदं तु न ॥ ४४ ॥
sarvaṃ tyaktvā manaḥpītvā yo'si sosi sthiro bhava ,
ahaṃ so'hamayaṃ nāhaṃ karomīdamidaṃ tu na 44
44. sarvam tyaktvā manaḥ pītvā yaḥ asi saḥ asi sthiraḥ
bhava aham saḥ aham ayam na aham karomi idam idam tu na
44. sarvam tyaktvā manaḥ pītvā,
yaḥ asi saḥ asi (buddhyā),
sthiraḥ bhava.
Aham saḥ,
ayam na aham,
idam karomi,
idam tu na (iti cintanām tyaja).
44. Having abandoned everything and dissolved the mind (citta), remain stable, being truly who you are. [Do not dwell on thoughts such as] 'I am that,' 'I am this,' 'I am not this,' 'I do this,' or 'I do not do this'.
इति भावानुसंधानमयी दृष्टिर्न तुष्टये ।
सा कालसूत्रपदवी सा महावीचिवागुरा ॥ ४५ ॥
iti bhāvānusaṃdhānamayī dṛṣṭirna tuṣṭaye ,
sā kālasūtrapadavī sā mahāvīcivāgurā 45
45. iti bhāvānusaṃdhānamayī dṛṣṭiḥ na tuṣṭaye
sā kālasūtrapadavī sā mahāvīcivāgurā
45. iti bhāvānusaṃdhānamayī dṛṣṭiḥ tuṣṭaye na (bhavati).
sā kālasūtrapadavī (asti),
sā mahāvīcivāgurā (api asti).
45. A perspective (dṛṣṭi) that is immersed in the constant contemplation or identification with states of being (bhāva) does not lead to true satisfaction or liberation (mokṣa). That (perspective) is verily the path to the Kālasūtra hell; that is the great snare of the Mahāvīci hell.
सासिपत्रवनश्रेणी या देहोऽहमिति स्थितिः ।
सा त्याज्या सर्वयत्नेन सर्वनाशेऽप्युपस्थिते ॥ ४६ ॥
sāsipatravanaśreṇī yā deho'hamiti sthitiḥ ,
sā tyājyā sarvayatnena sarvanāśe'pyupasthite 46
46. sā asipatravanaśreṇī yā dehaḥ aham iti sthitiḥ
sā tyājyā sarvayatnena sarvanāśe api upasthite
46. yā dehaḥ aham iti sthitiḥ,
sā asipatravanaśreṇī (asti).
sā sarvayatnena tyājyā,
sarvanāśe api upasthite (sati).
46. The state of mind (sthiti) that asserts 'I am the body' (deha) is a series of Asipatravana hells. That (state) should be abandoned with all effort, even if total destruction (sarvanāśa) is imminent.
स्प्रष्टव्या सा न भव्येन सश्वमांसेव पुष्कसी ।
तया सुदूरोज्झितया दृष्टौ पटललेखया ॥ ४७ ॥
spraṣṭavyā sā na bhavyena saśvamāṃseva puṣkasī ,
tayā sudūrojjhitayā dṛṣṭau paṭalalekhayā 47
47. sprāṣṭavyā sā na bhavyena saśvamāṃsā iva puṣkasī
tayā sudūra ujjhitayā dṛṣṭau paṭalalekhayā
47. bhavyena sā na sprāṣṭavyā.
dṛṣṭau paṭalalekhayā saśvamāṃsā iva puṣkasī (tulyā sā) tayā sudūra ujjhitayā (satyām) (śuddha dṛṣṭiḥ bhavati).
47. That [deluding perception], which is like a low-caste woman (Puṣkasī) carrying dog's meat, should not be entertained by a noble person. When that layer of film, similar to a cataract obscuring one's vision (dṛṣṭi), is completely cast off, [then true insight is revealed].
उदेति परमा दृष्टिर्ज्योत्स्नेव विगताम्बुदा ।
ययाभ्युदितया राम तीर्यते भवसागरः ॥ ४८ ॥
udeti paramā dṛṣṭirjyotsneva vigatāmbudā ,
yayābhyuditayā rāma tīryate bhavasāgaraḥ 48
48. udeti paramā dṛṣṭiḥ jyotsnā iva vigata ambudā
yayā abhyuditayā rāma tīryate bhava sāgaraḥ
48. vigata ambudā jyotsnā iva paramā dṛṣṭiḥ udeti.
rāma! yayā abhyuditayā bhava sāgaraḥ tīryate.
48. The supreme vision (dṛṣṭi) arises, like moonlight when the clouds have departed. O Rāma, by the rising of that [supreme vision], the ocean of existence (saṃsāra) is crossed.
कर्ता नास्मि न चाहमस्मि स इति ज्ञात्वैवमन्तः स्फुटं ।
कर्ता चास्मि समग्रमस्मि तदिति ज्ञात्वाथवा निश्चयं ।
कोप्येवास्मि नकिंचिदेवमिति वा निर्णीय सर्वोत्तमे ।
तिष्ठ त्वं स्वपदे स्थिताःपदविदो यत्रोत्तमाः साधवः ॥ ४९ ॥
kartā nāsmi na cāhamasmi sa iti jñātvaivamantaḥ sphuṭaṃ ,
kartā cāsmi samagramasmi taditi jñātvāthavā niścayaṃ ,
kopyevāsmi nakiṃcidevamiti vā nirṇīya sarvottame ,
tiṣṭha tvaṃ svapade sthitāḥpadavido yatrottamāḥ sādhavaḥ 49
49. kartā na asmi na ca aham asmi saḥ iti jñātvā evaṃ antaḥ sphuṭam
kartā ca asmi samagram asmi tat iti jñātvā athavā niścayam
kaḥ api eva asmi na kiṃcit evaṃ iti vā nirṇīya sarva uttame
tiṣṭha tvaṃ svapade sthitāḥ padavidaḥ yatra uttamāḥ sādhavaḥ
49. antaḥ evam sphuṭam "na kartā asmi na ca aham saḥ asmi" iti jñātvā,
athavā niścayam "kartā ca asmi samagram tat asmi" iti jñātvā,
vā "kaḥ api eva asmi na kiṃcit evam" iti nirṇīya,
he sarvottame! tvaṃ svapade tiṣṭha,
yatra uttamāḥ padavidaḥ sādhavaḥ sthitāḥ.
49. Knowing clearly within, 'I am not the doer, nor am I that [individual self],' or knowing with certainty, 'I am indeed the doer, I am that totality [of existence],' or having firmly decided, 'I am someone, yet nothing at all,' O best of all beings, remain in your own intrinsic state (svapada), where excellent virtuous people (sādhavaḥ) who know the path (padavidaḥ) reside.

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 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 (current chapter) 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