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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-57

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श्रीराम उवाच ।
सत्यमेतत्त्वया ब्रह्मन्यदुक्तं सूक्तिसुन्दरम् ।
अकर्तैव हि कर्तात्मा भोक्ताभोक्तैव भूतकृत् ॥ १ ॥
śrīrāma uvāca ,
satyametattvayā brahmanyaduktaṃ sūktisundaram ,
akartaiva hi kartātmā bhoktābhoktaiva bhūtakṛt 1
1. śrīrāma uvāca satyam etat tvayā brahman yat uktam sūkti
sundaram akartā eva hi kartā ātmā bhoktā abhoktā eva bhūtakṛt
1. śrīrāma uvāca.
brahman! tvayā yat uktam etat sūkti sundaram satyam (asti).
hi (yasmāt) akartā eva ātmā kartā (bhavati),
(tathā) abhoktā eva (saḥ) bhūtakṛt (bhavati).
1. Śrī Rāma said: O Brāhmaṇa, this truth (satyam) that you have spoken is indeed beautifully expressed. Truly, the self (ātman), though essentially a non-doer, is [also understood as] the doer; and the enjoyer, though essentially a non-enjoyer, is indeed the creator of all beings.
सर्वेश्वरः सर्वगश्च चिन्मात्रममलं पदम् ।
स्थानं भुवि वपुर्देवः सर्वभूतान्तरस्थितः ॥ २ ॥
sarveśvaraḥ sarvagaśca cinmātramamalaṃ padam ,
sthānaṃ bhuvi vapurdevaḥ sarvabhūtāntarasthitaḥ 2
2. sarveśvaraḥ sarvagaḥ ca cinmātram amalam padam
sthānam bhuvi vapuḥ devaḥ sarvabhūtāntarasthitaḥ
2. devaḥ sarveśvaraḥ sarvagaḥ ca cinmātram amalam
padam sthānam bhuvi vapuḥ sarvabhūtāntarasthitaḥ
2. He is the Lord of all, all-pervading, the pure, untainted state of consciousness. He is the dwelling place on earth, the divine form, situated within all beings.
हदयंगमतां प्राप्तमिदानीं ब्रह्म मे विभो ।
त्वदुक्तिभिर्यथाम्भोदधाराभिर्भूभृदव्यथः ॥ ३ ॥
hadayaṃgamatāṃ prāptamidānīṃ brahma me vibho ,
tvaduktibhiryathāmbhodadhārābhirbhūbhṛdavyathaḥ 3
3. hṛdayaṃgamatām prāptam idānīm brahma me vibho
tvaduktibhiḥ yathā ambhodadhārābhiḥ bhūbhṛt avyathaḥ
3. vibho idānīm tvaduktibhiḥ me brahma hṛdayaṃgamatām
prāptam yathā ambhodadhārābhiḥ bhūbhṛt avyathaḥ
3. O Lord, my understanding of the Absolute (brahman) has now become deeply ingrained in my heart through your teachings, just as a mountain remains unshaken by rain showers.
औदासीन्यादनिच्छत्वान्न भुङ्क्ते न करोति च ।
समग्रालोककारित्वाद्भुंक्ते देवः करोति च ॥ ४ ॥
audāsīnyādanicchatvānna bhuṅkte na karoti ca ,
samagrālokakāritvādbhuṃkte devaḥ karoti ca 4
4. audāsīnyāt anicchātvāt na bhuṅkte na karoti ca
samagrālokakāritvāt bhuṅkte devaḥ karoti ca
4. devaḥ audāsīnyāt anicchātvāt na bhuṅkte na
karoti ca samagrālokakāritvāt bhuṅkte karoti ca
4. Due to indifference and lack of desire, the divine one (devaḥ) neither experiences nor acts. Yet, because of being the cause of all manifestation, the divine one (devaḥ) does experience and act.
किंत्वयं भगवन्स्फारः संशयो मे हृदि स्थितः ।
तं त्वं छिन्धि गिरा ब्रह्मन्दीधित्येन्दुर्यथा तमः ॥ ५ ॥
kiṃtvayaṃ bhagavansphāraḥ saṃśayo me hṛdi sthitaḥ ,
taṃ tvaṃ chindhi girā brahmandīdhityenduryathā tamaḥ 5
5. kim tu ayam bhagavan sphāraḥ saṃśayaḥ me hṛdi sthitaḥ
tam tvam chindhi girā brahman dīdhityenduḥ yathā tamaḥ
5. bhagavan brahman kim tu ayam sphāraḥ saṃśayaḥ me hṛdi
sthitaḥ tvam girā tam chindhi yathā dīdhityenduḥ tamaḥ
5. But O Lord, this great doubt (saṃśaya) dwells in my heart. O Brahman (brahman), please dispel it with your words, just as the moon with its rays dispels darkness.
इदं सत्तदिदं वाऽसदयं सोऽहमिदं नतु ।
अयमेको द्वितीयोऽयमित्यादिकलनामयम् ॥ ६ ॥
idaṃ sattadidaṃ vā'sadayaṃ so'hamidaṃ natu ,
ayameko dvitīyo'yamityādikalanāmayam 6
6. idam sattat idam vā asat ayam saḥ aham idam na
tu ayam ekaḥ dvitīyaḥ ayam iti ādi kalanā mayam
6. idam sattat,
idam vā asat,
ayam saḥ,
aham idam na tu,
ayam ekaḥ,
ayam dvitīyaḥ iti ādi kalanā mayam
6. This is existence, this is non-existence; this is 'that', I am 'this', not 'this'. This is 'one', this is 'the other' – such is the nature of all mental constructs (kalpanā).
एकस्मिन्विद्यतेऽध्वान्ते नीहार इव भास्करे ।
इदं प्रथममेवाच्छे कथमात्मनि संस्थितम् ॥ ७ ॥
ekasminvidyate'dhvānte nīhāra iva bhāskare ,
idaṃ prathamamevācche kathamātmani saṃsthitam 7
7. ekasmin vidyate adhvānte nīhāraḥ iva bhāskare
idam prathamam eva acche katham ātmani saṃsthitam
7. nīhāraḥ iva bhāskare,
ekasmin adhvānte idam vidyate.
katham prathamam eva acche ātmani saṃsthitam?
7. Just as mist (nīhāra) appears in the sun (bhāskara), this (idam) exists in profound darkness (adhvānte) within the one (Self). How can this original, pure (accha) [reality] be established in the Self (ātman)?
श्रीवसिष्ठ उवाच ।
सिद्धान्तकाल एवास्य संप्रश्नस्योत्तरं स्थिरम् ।
कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वतः ॥ ८ ॥
śrīvasiṣṭha uvāca ,
siddhāntakāla evāsya saṃpraśnasyottaraṃ sthiram ,
kathayiṣyāmi te rāma yena jñāsyasi tattvataḥ 8
8. śrīvasiṣṭhaḥ uvāca siddhāntakālaḥ eva asya sampraśnasya
uttaram sthiram kathayiṣyāmi te rāma yena jñāsyasi tattvataḥ
8. śrīvasiṣṭhaḥ uvāca.
rāma,
asya sampraśnasya sthiram uttaram siddhāntakālaḥ eva.
yena te tattvataḥ jñāsyasi (tat) kathayiṣyāmi.
8. Śrī Vasiṣṭha said: 'The definitive doctrine (siddhānta) is indeed the firm answer to this excellent question. I will explain it to you, Rama, by which you will truly understand the ultimate reality (tattva).'
मोक्षोपायस्य सिद्धान्तमसंप्राप्य न राघव ।
श्रोतुं प्रश्नोत्तराण्येतान्यलं योग्यो भविष्यसि ॥ ९ ॥
mokṣopāyasya siddhāntamasaṃprāpya na rāghava ,
śrotuṃ praśnottarāṇyetānyalaṃ yogyo bhaviṣyasi 9
9. mokṣopāyasya siddhāntam asaṃprāpya na rāghava
śrotum praśnottarāṇi etāni alam yogyaḥ bhaviṣyasi
9. rāghava,
mokṣopāyasya siddhāntam asaṃprāpya,
etāni praśnottarāṇi śrotum tvam na alam yogyaḥ bhaviṣyasi.
9. O Raghava, without comprehending the definitive doctrine (siddhānta) regarding the means to liberation (mokṣa), you will not be capable (yogya) of truly hearing these questions and answers.
कान्तागीतगिरां राम तरुणो भाजनं यथा ।
प्रश्नानामुत्तमोक्तीनां पुण्यकृद्भाजनं तथा ॥ १० ॥
kāntāgītagirāṃ rāma taruṇo bhājanaṃ yathā ,
praśnānāmuttamoktīnāṃ puṇyakṛdbhājanaṃ tathā 10
10. kāntā-gīta-girām rāma taruṇaḥ bhājanam yathā |
praśnānām uttama-uktīnām puṇyakṛt bhājanam tathā ||
10. rāma,
yathā taruṇaḥ kāntā-gīta-girām bhājanam (bhavati),
tathā puṇyakṛt praśnānām uttama-uktīnām (api) bhājanam (bhavati).
10. O Rāma, just as a young man is a fitting recipient for the songs and words of beloved women, so too is a virtuous person (puṇyakṛt) a fitting recipient for questions and excellent teachings.
वृथा भवति बालेषु यथा रागमयी कथा ।
निरर्थकाल्पबोधेषु तथोदारोदया कथा ॥ ११ ॥
vṛthā bhavati bāleṣu yathā rāgamayī kathā ,
nirarthakālpabodheṣu tathodārodayā kathā 11
11. vṛthā bhavati bāleṣu yathā rāgamayī kathā |
nirarthaka-alpa-bodheṣu tathā udāra-udayā kathā ||
11. yathā rāgamayī kathā bāleṣu vṛthā bhavati,
tathā udāra-udayā kathā nirarthaka-alpa-bodheṣu (api) (vṛthā) bhavati.
11. Just as a romantic tale is wasted on children, similarly, a discourse of noble and profound nature is wasted on those with little and meaningless understanding.
कस्मिंश्चिदेव समये किंचित्पुंसो विराजते ।
फलमाभाति वृक्षस्य शरद्येव न माधवे ॥ १२ ॥
kasmiṃścideva samaye kiṃcitpuṃso virājate ,
phalamābhāti vṛkṣasya śaradyeva na mādhave 12
12. kasmiṃścit eva samaye kiṃcit puṃsaḥ virājate |
phalam ābhāti vṛkṣasya śaradi eva na mādhave ||
12. kiṃcit puṃsaḥ kasmiṃścit eva samaye virājate.
yathā vṛkṣasya phalam śaradi eva ābhāti,
na mādhave.
12. Something is truly fitting for a person only at a particular time. Just as the fruit appears on a tree specifically in autumn and not in spring, so too is the appropriateness of things for a person.
उपदेशगिरो वृद्धे रञ्जना निर्मले पटे ।
लगन्त्युदारविज्ञानकथा चाधिगतात्मनि ॥ १३ ॥
upadeśagiro vṛddhe rañjanā nirmale paṭe ,
lagantyudāravijñānakathā cādhigatātmani 13
13. upadeśa-giraḥ vṛddhe rañjanā nirmale paṭe |
laganti udāra-vijñāna-kathā ca adhigata-ātmani ||
13. yathā rañjanā nirmale paṭe (lagati),
(tathā) upadeśa-giraḥ vṛddhe (laganti),
ca udāra-vijñāna-kathā adhigata-ātmani lagati.
13. Words of instruction are effective for an elder, just as paint adheres well to a clean canvas. Similarly, a discourse of profound knowledge (vijñāna) is effective for one who has realized the true self (ātman).
प्रश्नस्यास्योत्तरं पूर्वं लेशतः कथितं मया ।
न विस्तरेण तेनैतन्न ज्ञातं भवता स्फुटम् ॥ १४ ॥
praśnasyāsyottaraṃ pūrvaṃ leśataḥ kathitaṃ mayā ,
na vistareṇa tenaitanna jñātaṃ bhavatā sphuṭam 14
14. praśnasya asya uttaram pūrvam leśataḥ kathitam mayā
na vistareṇa tena etad na jñātam bhavatā sphuṭam
14. mayā pūrvam asya praśnasya uttaram leśataḥ kathitam
vistareṇa na etad bhavatā sphuṭam na jñātam
14. I have previously given the answer to this question, but only briefly. Therefore, it was not clearly understood by you, as it was not explained in detail.
मया सिद्धान्तकाले तु प्राप्तबोधे त्वयि स्थिते ।
वक्तव्यो विस्तरेणैव साधो प्रश्नोत्तरक्रमः ॥ १६ ॥
mayā siddhāntakāle tu prāptabodhe tvayi sthite ,
vaktavyo vistareṇaiva sādho praśnottarakramaḥ 16
16. mayā siddhāntakāle tu prāptabodhe tvayi sthite
vaktavyaḥ vistareṇa eva sādho praśnottarakramaḥ
16. sādho mayā tu tvayi prāptabodhe sthite siddhāntakāle
praśnottarakramaḥ vistareṇa eva vaktavyaḥ
16. O virtuous one, when you have attained full understanding, then it is at the time of explaining the ultimate truth that I must elaborate on the sequence of questions and answers in detail.
जानात्यात्मानमात्मैव कृत आत्मात्मनैव हि ।
आत्मैव संप्रसन्नः सन्नात्मानं प्रतिपद्यते ॥ १७ ॥
jānātyātmānamātmaiva kṛta ātmātmanaiva hi ,
ātmaiva saṃprasannaḥ sannātmānaṃ pratipadyate 17
17. jānāti ātmānam ātmā eva kṛtaḥ ātmā ātmanā eva hi
ātmā eva samprasannaḥ san ātmānam pratipadyate
17. ātmā eva ātmānam jānāti ātmā ātmanā eva hi kṛtaḥ
ātmā eva samprasannaḥ san ātmānam pratipadyate
17. The self (ātman) alone knows itself. Indeed, the self (ātman) is created by the self (ātman) alone. When the self (ātman) is completely serene, it is the self (ātman) alone that attains the self (ātman).
तदेतत्कथितं राम कर्त्रकर्तृविचारणम् ।
अज्ञातत्वात्तु तामेतामक्षीणवासनो भवेत् ॥ १८ ॥
tadetatkathitaṃ rāma kartrakartṛvicāraṇam ,
ajñātatvāttu tāmetāmakṣīṇavāsano bhavet 18
18. tad etad kathitam rāma kartṛakartṛvicāraṇam
ajñātatvāt tu tām etām akṣīṇavāsanaḥ bhavet
18. rāma tat etad kartṛakartṛvicāraṇam kathitam
tu ajñātatvāt akṣīṇavāsanaḥ tām etām bhavet
18. O Rama, this deliberation concerning the doer and non-doer has been explained. However, due to ignorance, one whose latent impressions (vāsanā) are not yet diminished remains subject to this (lack of understanding).
बद्धो हि वासनाबद्धो मोक्षः स्याद्वासनाक्षयः ।
वासनास्त्वं परित्यज्य मोक्षार्थित्वमपि त्यज ॥ १९ ॥
baddho hi vāsanābaddho mokṣaḥ syādvāsanākṣayaḥ ,
vāsanāstvaṃ parityajya mokṣārthitvamapi tyaja 19
19. baddhaḥ hi vāsanābaddhaḥ mokṣaḥ syāt vāsanākṣayaḥ
vāsanāḥ tvam parityajya mokṣārthitvam api tyaja
19. hi tvam vāsanābaddhaḥ baddhaḥ vāsanākṣayaḥ mokṣaḥ
syāt vāsanāḥ parityajya api mokṣārthitvam tyaja
19. One is indeed bound by mental impressions (vāsanā); liberation (mokṣa) is the eradication of these mental impressions (vāsanā). Therefore, abandoning these mental impressions (vāsanā), relinquish even the longing for liberation (mokṣa).
तामसीर्वासनाः पूर्वं त्यक्त्वा विषयवासिताः ।
मैत्र्यादिभावनानाम्नीं गृहाणामलवासनाम् ॥ २० ॥
tāmasīrvāsanāḥ pūrvaṃ tyaktvā viṣayavāsitāḥ ,
maitryādibhāvanānāmnīṃ gṛhāṇāmalavāsanām 20
20. tāmasīḥ vāsanāḥ pūrvam tyaktvā viṣayavāsitāḥ
maitryādibhāvanānāmnīm gṛhāṇa amalavāsanām
20. pūrvam viṣayavāsitāḥ tāmasīḥ vāsanāḥ tyaktvā
maitryādibhāvanānāmnīm amalavāsanām gṛhāṇa
20. First, having relinquished the dull, sensuous mental impressions (vāsanā), accept the pure mental impression (vāsanā) characterized by feelings such as friendliness (maitrī).
तामप्यन्तः परित्यज्य ताभिर्व्यवहरन्नपि ।
अन्तःशान्तसमस्तेहो भव चिन्मात्रवासनः ॥ २१ ॥
tāmapyantaḥ parityajya tābhirvyavaharannapi ,
antaḥśāntasamasteho bhava cinmātravāsanaḥ 21
21. tām api antaḥ parityajya tābhiḥ vyavaharan
api antaḥśāntasamastehaḥ bhava cinmātravāsanaḥ
21. antaḥ tām api parityajya tābhiḥ api vyavaharan
antaḥśāntasamastehaḥ cinmātravāsanaḥ bhava
21. Internally abandoning even that (pure mental impression), and though outwardly engaging with it, become one whose every longing is inwardly pacified, possessing only mental impressions (vāsanā) of pure consciousness.
तामप्यथ परित्यज्य मनोबुद्धिसमन्विताम् ।
शेषे स्थिरसमाधानो येन त्यजसि तत्त्यज ॥ २२ ॥
tāmapyatha parityajya manobuddhisamanvitām ,
śeṣe sthirasamādhāno yena tyajasi tattyaja 22
22. tām api atha parityajya manobuddhisamanvitām
śeṣe sthirasamādhānaḥ yena tyajasi tat tyaja
22. atha tām api manobuddhisamanvitām parityajya
sthirasamādhānaḥ śeṣe yena tyajasi tat tyaja
22. Then, having abandoned even that (pure mental impression) which is accompanied by mind (manas) and intellect (buddhi), you remain with firm concentration (samādhāna); and that by which you renounce, renounce even that.
चिन्मयः कलनाकालप्रकाशतिमिरादिकम् ।
वासनां वासितारं च प्राणस्पन्दनपूर्वकम् ॥ २३ ॥
cinmayaḥ kalanākālaprakāśatimirādikam ,
vāsanāṃ vāsitāraṃ ca prāṇaspandanapūrvakam 23
23. cinmayaḥ kalanākālaprakāśatimirādikam
vāsanām vāsitāram ca prāṇaspandanapūrvakam
23. cinmayaḥ kalanākālaprakāśatimirādikam
vāsanām vāsitāram ca prāṇaspandanapūrvakam
23. The one who is pure consciousness (cinmayaḥ) comprehends perception, time, light, darkness, and so forth; as well as latent impressions (vāsanā), the one who imprints them, and all that arises from the pulsation of vital energy (prāṇa).
समूलमपि संत्यक्त्वा व्योमसौम्यप्रशान्तधीः ।
यस्त्वं भवसि सद्बुद्धे स भवानस्तु सत्कृतः ॥ २४ ॥
samūlamapi saṃtyaktvā vyomasaumyapraśāntadhīḥ ,
yastvaṃ bhavasi sadbuddhe sa bhavānastu satkṛtaḥ 24
24. samūlam api saṃtyaktvā vyomasaumyaprāśāntadhīḥ yaḥ
tvam bhavasi sadbuddhe saḥ bhavān astu satkṛtaḥ
24. sadbuddhe yaḥ tvam samūlam api saṃtyaktvā vyomasaumyaprāśāntadhīḥ bhavasi,
saḥ bhavān satkṛtaḥ astu.
24. O good-minded one, you who, having completely abandoned everything, even its very roots, possess an intellect as calm and gentle as space itself – may you be highly honored!
हृदयात्संपरित्यज्य सर्वमेव महामतिः ।
यस्तिष्ठति गतव्यग्रः स मुक्तः परमेश्वरः ॥ २५ ॥
hṛdayātsaṃparityajya sarvameva mahāmatiḥ ,
yastiṣṭhati gatavyagraḥ sa muktaḥ parameśvaraḥ 25
25. hṛdayāt saṃparityajya sarvam eva mahāmatiḥ yaḥ
tiṣṭhati gatavyagraḥ saḥ muktaḥ parameśvaraḥ
25. mahāmatiḥ yaḥ hṛdayāt sarvam eva saṃparityajya gatavyagraḥ tiṣṭhati,
saḥ muktaḥ parameśvaraḥ [asti].
25. That great-minded individual (mahāmatiḥ) who, having completely abandoned all things from the heart, remains free from agitation, is truly liberated (mokṣa) and a supreme lord (parameśvara).
समाधिमथ कर्माणि मा करोतु करोतु वा ।
हृदयेनास्तसर्वास्थो मुक्त एवोत्तमाशयः ॥ २६ ॥
samādhimatha karmāṇi mā karotu karotu vā ,
hṛdayenāstasarvāstho mukta evottamāśayaḥ 26
26. samādhim atha karmāṇi mā karotu karotu vā
hṛdayena astasarvāsthaḥ muktaḥ eva uttamāśayaḥ
26. yaḥ samādhim atha karmāṇi mā karotu vā karotu,
(saḥ) hṛdayena astasarvāsthaḥ,
saḥ eva muktaḥ uttamāśayaḥ [asti].
26. Whether he performs deep meditation (samādhi) and actions (karma) or not, if he has abandoned all attachments from his heart, he is truly liberated (mokṣa) and possesses the highest intention.
नैष्कर्म्येण न तस्यार्थो न तस्यार्थोऽस्ति कर्मभिः ।
न समाधानजप्याभ्यां यस्य निर्वासनं मनः ॥ २७ ॥
naiṣkarmyeṇa na tasyārtho na tasyārtho'sti karmabhiḥ ,
na samādhānajapyābhyāṃ yasya nirvāsanaṃ manaḥ 27
27. naiṣkarmyeṇa na tasya arthaḥ na tasya arthaḥ asti
karmabhiḥ na samādhānajapyābhyām yasya nirvāsanam manaḥ
27. yasya manaḥ nirvāsanam asti,
tasya naiṣkarmyeṇa arthaḥ na,
karmabhiḥ arthaḥ na,
samādhānajapyābhyām ca na asti.
27. For a person whose mind (manas) is free from latent impressions (vāsanā), there is no purpose (artha) in either non-action or action (karma), nor in deep contemplation (dhyāna) or chanting (japa).
विचारितमलं शास्त्रं चिरमुद्ग्राहितं मिथः ।
संत्यक्तवासनान्मौनादृते नास्त्युत्तमं पदम् ॥ २८ ॥
vicāritamalaṃ śāstraṃ ciramudgrāhitaṃ mithaḥ ,
saṃtyaktavāsanānmaunādṛte nāstyuttamaṃ padam 28
28. vicāritam alam śāstram ciram udgrāhitam mithaḥ
saṃtyaktavāsanāt maunāt ṛte na asti uttamam padam
28. śāstram alam vicāritam,
ciram mithaḥ udgrāhitam (asti).
saṃtyaktavāsanāt maunāt ṛte uttamam padam na asti.
28. Enough reflection has been made on the scriptures (śāstra), and they have been studied together for a long time. However, there is no higher state (pada) except for the silence (mauna) of one who has completely renounced latent impressions (vāsanā).
दृष्टं द्रष्टव्यमखिलं भ्रान्त्वा भ्रान्त्वा दिशो दश ।
जनाः कतिपया एव यथावस्त्ववलोकिनः ॥ २९ ॥
dṛṣṭaṃ draṣṭavyamakhilaṃ bhrāntvā bhrāntvā diśo daśa ,
janāḥ katipayā eva yathāvastvavalokinaḥ 29
29. dṛṣṭam draṣṭavyam akhilam bhrāntvā bhrāntvā diśaḥ
daśa janāḥ katipayā eva yathāvastvavalokinaḥ
29. diśaḥ daśa bhrāntvā bhrāntvā,
akhilam draṣṭavyam dṛṣṭam (asti).
janāḥ katipayā eva yathāvastvavalokinaḥ.
29. All that is to be seen has been seen, having roamed repeatedly through the ten directions. However, only a few people perceive reality as it truly is (yathāvastu).
यद्यदालोक्यते किंचित्कश्चिद्यत्तन्न विद्यते ।
ईप्सितानीप्सितादन्यन्न तत्र यतते जनः ॥ ३० ॥
yadyadālokyate kiṃcitkaścidyattanna vidyate ,
īpsitānīpsitādanyanna tatra yatate janaḥ 30
30. yat yat ālokyate kiṃcit kaścit yat tat na vidyate
īpsita anīpsitāt anyat na tatra yatate janaḥ
30. yat yat kiṃcit kaścit ālokyate,
tat yat na vidyate.
janaḥ tatra īpsitānīpsitāt anyat na yatate.
30. Whatever little is perceived, that (which is perceived) does not truly exist. A person (jana) does not strive there (in that unreal realm) for anything other than what is desired (īpsita) and undesired (anīpsita).
ये केचन समारम्भा ये जनस्य क्रियाक्रमाः ।
ते सर्वे देहमात्रार्थमात्मार्थं नतु किंचन ॥ ३१ ॥
ye kecana samārambhā ye janasya kriyākramāḥ ,
te sarve dehamātrārthamātmārthaṃ natu kiṃcana 31
31. ye kecana samārambhāḥ ye janasya kriyākramāḥ te
sarve dehamātrārtham ātmaartham na tu kiṃcana
31. ye kecana samārambhāḥ ye janasya kriyākramāḥ te
sarve dehamātrārtham ātmaartham na tu kiṃcana
31. Whatever undertakings there are, whatever activities people engage in, all of them are solely for the sake of the body, and not at all for the sake of the self (ātman).
पाताले ब्रह्मलोके च स्वर्गे च वसुधातले ।
व्योम्नि कतिपया एव दृश्यन्ते दृष्टदृष्टयः ॥ ३२ ॥
pātāle brahmaloke ca svarge ca vasudhātale ,
vyomni katipayā eva dṛśyante dṛṣṭadṛṣṭayaḥ 32
32. pātāle brahmaloke ca svarge ca vasudhātale
vyomni katipayāḥ eva dṛśyante dṛṣṭadṛṣṭayaḥ
32. pātāle brahmaloke ca svarge ca vasudhātale
vyomni katipayāḥ eva dṛśyante dṛṣṭadṛṣṭayaḥ
32. In Pātāla (the underworld), in Brahmaloka (the realm of Brahmā), in Svarga (heaven), on earth (vasudhātala), and in the sky (vyoman) – only a few individuals with realized vision are seen.
इदं हेयमुपादेयमिदमित्यसदुत्थितौ ।
निश्चयौ गलितौ यस्य ज्ञस्यासावतिदुर्लभः ॥ ३३ ॥
idaṃ heyamupādeyamidamityasadutthitau ,
niścayau galitau yasya jñasyāsāvatidurlabhaḥ 33
33. idam heyam upādeyam idam iti asadutsthitau
niścayau galitau yasya jñasya asau atidurlabhaḥ
33. yasya jñasya idam heyam idam upādeyam iti
asadutsthitau niścayau galitau asau atidurlabhaḥ
33. The one in whom the dualistic notions of 'this is to be rejected' and 'this is to be accepted' (which arise from non-reality) have vanished – such a knower (jña) is exceedingly rare.
करोतु भुवने राज्यं विशत्वम्भोदमम्बु वा ।
नात्मलाभादृते जन्तुर्विश्रान्तिमधिगच्छति ॥ ३४ ॥
karotu bhuvane rājyaṃ viśatvambhodamambu vā ,
nātmalābhādṛte janturviśrāntimadhigacchati 34
34. karotu bhuvane rājyam viśatu ambhodam ambu vā
na ātmalābhāt ṛte jantuḥ viśrāntim adhigacchati
34. bhuvane rājyam karotu vā ambhodam ambu viśatu
ātmalābhāt ṛte jantuḥ viśrāntim na adhigacchati
34. Let one rule a kingdom on earth, or let one enter a cloud or water – without the gain of the self (ātman), no living being (jantu) attains peace.
ये महामतयः सन्तः शूराश्चेन्द्रियशत्रुषु ।
जन्मज्वरविनाशाय त उपास्या महाधियः ॥ ३५ ॥
ye mahāmatayaḥ santaḥ śūrāścendriyaśatruṣu ,
janmajvaravināśāya ta upāsyā mahādhiyaḥ 35
35. ye mahāmatayaḥ santaḥ śūrāḥ ca indriya-śatruṣu
janma-jvara-vināśāya te upāsyāḥ mahādhiyaḥ
35. ye mahāmatayaḥ santaḥ ca indriya-śatruṣu śūrāḥ
te mahādhiyaḥ janma-jvara-vināśāya upāsyāḥ
35. Those great-minded, virtuous individuals who are courageous in conquering the enemies of the senses (desires and passions) – those great thinkers are to be revered for the eradication of the fever of repeated birth and death (saṃsāra).
सर्वत्र पञ्चभूतानि षष्ठं किंचिन्न विद्यते ।
पाताले भूतले स्वर्गे रतिमेतु क्व धीरधीः ॥ ३६ ॥
sarvatra pañcabhūtāni ṣaṣṭhaṃ kiṃcinna vidyate ,
pātāle bhūtale svarge ratimetu kva dhīradhīḥ 36
36. sarvatra pañcabhūtāni ṣaṣṭham kiñcit na vidyate
pātāle bhūtale svarge ratim etu kva dhīradhīḥ
36. sarvatra pañcabhūtāni vidyate,
kiñcit ṣaṣṭham na vidyate.
dhīradhīḥ pātāle bhūtale svarge kva ratim etu?
36. Everywhere there are only the five elements (bhūtas); nothing else, no sixth, exists. Where, then - in the netherworlds, on earth, or in heaven - would a person of steady intellect (dhīradhī) find delight?
युक्त्या वै चरतो ज्ञस्य संसारो गोष्पदाकृतिः ।
दूरसंत्यक्तयुक्तेस्तु महामत्तार्णवोपमः ॥ ३७ ॥
yuktyā vai carato jñasya saṃsāro goṣpadākṛtiḥ ,
dūrasaṃtyaktayuktestu mahāmattārṇavopamaḥ 37
37. yuktyā vai carataḥ jñasya saṃsāraḥ goṣpada-ākṛtiḥ
dūra-saṃtyakta-yukteḥ tu mahā-matta-arṇava-upamaḥ
37. yuktyā carataḥ jñasya saṃsāraḥ vai goṣpada-ākṛtiḥ (bhavati).
tu dūra-saṃtyakta-yukteḥ (saṃsāraḥ) mahā-matta-arṇava-upamaḥ (bhavati).
37. Indeed, for the knowing person (jñā) who lives according to proper conduct (yukti) or spiritual discipline (yoga), the cycle of rebirth (saṃsāra) is as small as a cow's hoof-print. But for one who has completely abandoned such discipline, it is like a vast, raging ocean.
कदम्बगोलकैस्तुल्यं ब्रह्माण्डं स्फारचेतसः ।
किं प्रयच्छति किं भुंक्ते प्राप्तेऽस्मिन्सकलेपि सः ॥ ३८ ॥
kadambagolakaistulyaṃ brahmāṇḍaṃ sphāracetasaḥ ,
kiṃ prayacchati kiṃ bhuṃkte prāpte'sminsakalepi saḥ 38
38. kadamba-golakaiḥ tulyam brahmāṇḍam sphāra-cetasaḥ kim
prayacchati kim bhuṅkte prāpte asmin sakale api saḥ
38. sphāra-cetasaḥ (puruṣasya) brahmāṇḍam kadamba-golakaiḥ tulyam (bhavati).
asmin sakale api prāpte saḥ kim prayacchati,
kim bhuṅkte?
38. For one with an expanded consciousness, the entire universe (brahmāṇḍa) is comparable to a mere cluster of Kadamba flowers. What could such a person give, and what could he enjoy, even after attaining this whole (universe) in its entirety?
एतदर्थमबुद्धीनां यन्महासमरक्रियाः ।
तन्मन्ये राम धिक्कार्यं द्वन्द्वलक्षक्षयावहम् ॥ ३९ ॥
etadarthamabuddhīnāṃ yanmahāsamarakriyāḥ ,
tanmanye rāma dhikkāryaṃ dvandvalakṣakṣayāvaham 39
39. etadartham abuddhīnām yat mahāsamarakriyāḥ tat
manye rāma dhikkāryam dvandvalakṣakṣayāvaham
39. rāma,
abuddhīnām yat mahāsamarakriyāḥ,
tat dvandvalakṣakṣayāvaham dhikkāryam manye.
39. O Rama, I consider that which the unintelligent undertake as great acts of war to be contemptible, for it brings about the destruction of countless pairs of lives.
कल्पमात्रेण कालेन सुमहापेलवोदरे ।
तस्मिन्नपि हि यो नाशः सर्वाधिरमहाधियाम् ॥ ४० ॥
kalpamātreṇa kālena sumahāpelavodare ,
tasminnapi hi yo nāśaḥ sarvādhiramahādhiyām 40
40. kalpamātreṇa kālena sumahāpelavodare tasmin
api hi yaḥ nāśaḥ sarvādhira mahādhiyām
40. hi tasmin sumahāpelavodare kalpamātreṇa
kālena yaḥ nāśaḥ sarvādhira mahādhiyām api
40. Indeed, even in that cosmos whose vast interior is extremely delicate, the destruction that afflicts all great minds occurs merely within the span of a single kalpa (aeon).
आत्मनो ज्ञस्य सर्गादेर्यन्मनागपि नोद्गतम् ।
तस्मिञ्जगत्त्रये प्राप्ते किं चिदात्मा बली भवेत् ॥ ४१ ॥
ātmano jñasya sargāderyanmanāgapi nodgatam ,
tasmiñjagattraye prāpte kiṃ cidātmā balī bhavet 41
41. ātmanaḥ jñasya sargādeḥ yat manāk api na udgatam
tasmin jagattraye prāpte kim cit ātmā balī bhavet
41. yat ātmanaḥ jñasya sargādeḥ manāk api na udgatam,
tasmin jagattraye prāpte,
cit ātmā kim balī bhavet?
41. For the knowing self (ātman), that which has not arisen even slightly since the beginning of creation - how can the conscious self (ātman) be mighty when these three worlds are manifested?
इतः शैलशतैर्व्याप्ता तथेतो जलराशिभिः ।
कियानस्य भुवो देहो येनोदारं प्रपूरयेत् ॥ ४२ ॥
itaḥ śailaśatairvyāptā tatheto jalarāśibhiḥ ,
kiyānasya bhuvo deho yenodāraṃ prapūrayet 42
42. itaḥ śailaśataiḥ vyāptā tathā itaḥ jalaraśibhiḥ
kiyān asya bhuvaḥ dehaḥ yena udāram prapūrayet
42. itaḥ śailaśataiḥ,
tathā itaḥ jalaraśibhiḥ,
vyāptā.
asya bhuvaḥ dehaḥ kiyān yena udāram prapūrayet?
42. The earth is covered on one side by hundreds of mountains and on the other by masses of water. How great is the extent of this earth, that one could completely fill it with magnificent things?
न तदस्ति जगत्यस्मिन्सपातालसुरालये ।
यन्नामात्मवतो ज्ञस्य किंचित्कार्यतरं भवेत् ॥ ४३ ॥
na tadasti jagatyasminsapātālasurālaye ,
yannāmātmavato jñasya kiṃcitkāryataraṃ bhavet 43
43. na tat asti jagati asmin sapātālasurālaye yat
nāma ātmavataḥ jñasyā kiñcit kāryataram bhavet
43. asmin jagati sapātālasurālaye tat na asti yat
ātmavataḥ jñasyā kiñcit nāma kāryataram bhavet
43. There is nothing in this world, including its nether regions and celestial abodes, that would indeed be more important or beneficial to accomplish for a self-possessed (ātman) and enlightened one (jña).
एकतामनुयातस्य व्योमवद्विततस्य च ।
स्वस्थस्यात्मवतो ज्ञस्य स्थितस्यात्मन्यचेतसः ॥ ४४ ॥
ekatāmanuyātasya vyomavadvitatasya ca ,
svasthasyātmavato jñasya sthitasyātmanyacetasaḥ 44
44. ekatām anuyātasyā vyomavat vitatasyā ca svasthasyā
ātmavataḥ jñasyā sthitasyā ātmani acetasaḥ
44. ekatām anuyātasyā vyomavat vitatasyā ca svasthasyā
ātmavataḥ jñasyā ātmani sthitasyā acetasaḥ
44. This describes one who has attained oneness, who is expanded like space, who is self-abiding, self-possessed (ātman), enlightened (jña), firmly established in the self (ātman), and free from ordinary mental activity.
शरीरजालनीहारधूसरा शून्यकोटरा ।
शान्तसंसारसुभगा त्रिलोकीविपुलातटी ॥ ४५ ॥
śarīrajālanīhāradhūsarā śūnyakoṭarā ,
śāntasaṃsārasubhagā trilokīvipulātaṭī 45
45. śarīrajālanīhāradhūsarā śūnyakoṭarā
śāntasaṃsārasubhagā trilokīvipulātaṭī
45. śarīrajālanīhāradhūsarā śūnyakoṭarā
śāntasaṃsārasubhagā trilokīvipulātaṭī
45. The vast shore-like expanse of the three worlds (trilokī) appears dusky, veiled by the fog of countless bodies, with empty cavities, and charming due to the subsided cycle of existence (saṃsāra).
स्फारब्रह्मामलाम्भोधिफेनाः सर्वे कुलाचलाः ।
चिदादित्यमहाभासमृगतृष्णाजलश्रियः ॥ ४६ ॥
sphārabrahmāmalāmbhodhiphenāḥ sarve kulācalāḥ ,
cidādityamahābhāsamṛgatṛṣṇājalaśriyaḥ 46
46. sphārabrahmāmalāmbhodhiphenāḥ sarve kulācalāḥ
cidādityamahābhāsamṛgatṛṣṇājalaśriyaḥ
46. sarve kulācalāḥ sphārabrahmāmalāmbhodhiphenāḥ
cidādityamahābhāsamṛgatṛṣṇājalaśriyaḥ
46. All the chief mountain ranges are but foam upon the vast, pure ocean of the absolute (brahman), appearing like the shimmering mirage of water due to the intense radiance of the sun of consciousness (cit).
आत्मतत्त्वमहाम्भोधिवीचयः सर्गराजयः ।
अनुत्तमपदाम्भोदवृष्टयः शास्त्रदृष्टयः ॥ ४७ ॥
ātmatattvamahāmbhodhivīcayaḥ sargarājayaḥ ,
anuttamapadāmbhodavṛṣṭayaḥ śāstradṛṣṭayaḥ 47
47. ātmatattvamahāmbhodhivīcayaḥ sargarājayaḥ
anuttamapadāmbhodavṛṣṭayaḥ śāstradṛṣṭayaḥ
47. sargarājayaḥ ātmatattvamahāmbhodhivīcayaḥ
śāstradṛṣṭayaḥ anuttamapadāmbhodavṛṣṭayaḥ
47. The various series of creations are like waves on the great ocean that is the true nature of the self (ātman). The insights gained from the scriptures are like showers from the clouds of the supreme state.
चन्द्राग्नितपनालोका घटकाष्ठादिसन्निभाः ।
प्रकाशनीयाश्चिद्रूपत्विषो मलकणास्तथा ॥ ४८ ॥
candrāgnitapanālokā ghaṭakāṣṭhādisannibhāḥ ,
prakāśanīyāścidrūpatviṣo malakaṇāstathā 48
48. candrāgnitapanālokāḥ ghaṭakāṣṭhādisannibhāḥ
prakāśanīyāḥ cidrūpatviṣaḥ malakaṇāḥ tathā
48. candrāgnitapanālokāḥ ghaṭakāṣṭhādisannibhāḥ
tathā malakaṇāḥ prakāśanīyāḥ cidrūpatviṣaḥ
48. The lights of the moon, fire, and sun are comparable to a pot, wood, and other such things (in their material nature or dependence). Those particles of impurity are the splendours of the nature of consciousness (cit) to be manifested, similarly.
विहरन्ति स्वमात्मानः संसारवनचारिणः ।
कामभोगोलपग्रासमृगा नरसुरासुराः ॥ ४९ ॥
viharanti svamātmānaḥ saṃsāravanacāriṇaḥ ,
kāmabhogolapagrāsamṛgā narasurāsurāḥ 49
49. viharanti svam ātmānaḥ saṃsāravanacāriṇaḥ
kāmabhogolapagrāsamṛgāḥ narasurāsurāḥ
49. narasurāsurāḥ saṃsāravanacāriṇaḥ
kāmabhogolapagrāsamṛgāḥ svam ātmānaḥ viharanti
49. Humans, gods, and demons, who are wanderers in the forest of transmigration (saṃsāra), roam about as their own selves, like deer grazing on the tall grass of desires and sensory enjoyments.
अस्थिखण्डार्गलामूर्धपिधानाः स्नायुश्रृंखलाः ।
जगद्देहा जरज्जीवरक्तमांससमुवद्गकाः ॥ ५० ॥
asthikhaṇḍārgalāmūrdhapidhānāḥ snāyuśrṛṃkhalāḥ ,
jagaddehā jarajjīvaraktamāṃsasamuvadgakāḥ 50
50. asthikhaṇḍārgalamūrdhapidhānāḥ snāyuśṛṅkhalāḥ
jagaddehāḥ jarajjīvaraktamāṃsasamudvargakāḥ
50. jagaddehāḥ asthikhaṇḍārgalamūrdhapidhānāḥ
snāyuśṛṅkhalāḥ jarajjīvaraktamāṃsasamudvargakāḥ
50. The bodies of the world are secured by bone fragments serving as cross-bars and skull-tops as coverings. They are bound by chains of sinews and are heaps swelling with decaying vital blood and flesh.
वनमालामृगा मुग्धाः पुरसंचारसंस्थितौ ।
बालबुद्धिविनोदाय योजिताश्चर्मपुत्रिकाः ॥ ५१ ॥
vanamālāmṛgā mugdhāḥ purasaṃcārasaṃsthitau ,
bālabuddhivinodāya yojitāścarmaputrikāḥ 51
51. vanamālāmṛgāḥ mugdhāḥ pura-saṃcāra-saṃsthitau
bālabuddhivinodāya yojitāḥ carmaputrikāḥ
51. mugdhāḥ vanamālāmṛgāḥ bālabuddhivinodāya
pura-saṃcāra-saṃsthitau carmaputrikāḥ yojitāḥ
51. Bewildered forest deer, adorned with garlands, are arranged like leather puppets, positioned for movement in a city, for the amusement of childish minds.
नैवंविधोदारमना मनागपि महामतिः ।
न ज्ञश्चलति भोगौधैर्मन्दवातैरिवाचलः ॥ ५२ ॥
naivaṃvidhodāramanā manāgapi mahāmatiḥ ,
na jñaścalati bhogaudhairmandavātairivācalaḥ 52
52. na evaṃvidhodāramanā manāk api mahāmatiḥ jñaḥ
na calati bhogaughaiḥ mandavātaiḥ iva acalaḥ
52. na evaṃvidhodāramanā mahāmatiḥ jñaḥ bhogaughaiḥ
mandavātaiḥ iva acalaḥ manāk api na calati
52. A great-minded (mahāmati) and knowing person (jña), whose mind is not expansively inclined (udāra) towards such things (i.e., worldly pleasures), does not waver even slightly (manāgapi) due to floods of enjoyments, just as a mountain (acala) is not stirred by gentle winds.
तस्मिन्किल पदे राम ज्ञस्तिष्ठति महोत्तमे ।
यस्मिंश्चन्द्रार्कदेशोऽपि न पातालमिव स्थितः ॥ ५३ ॥
tasminkila pade rāma jñastiṣṭhati mahottame ,
yasmiṃścandrārkadeśo'pi na pātālamiva sthitaḥ 53
53. tasmin kila pade rāma jñaḥ tiṣṭhati mahottame yasmin
ca candra-arka-deśaḥ api na pātālam iva sthitaḥ
53. rāma kila jñaḥ tasmin mahottame pade tiṣṭhati
yasmin ca candrārkadeśaḥ api pātālam iva na sthitaḥ
53. O Rāma, indeed the knowing one (jña) abides in that most supreme (mahattama) state (pada), in which even the region of the moon and sun is not situated, just as the netherworld is not (situated).
यस्यालोकाल्लोकपालाः समालोकाः सुवेदिनः ।
शरीरं पान्त्ययमिव पश्यन्मूढाः क्षपार्णवे ॥ ५४ ॥
yasyālokāllokapālāḥ samālokāḥ suvedinaḥ ,
śarīraṃ pāntyayamiva paśyanmūḍhāḥ kṣapārṇave 54
54. yasya ālokāt lokapālāḥ samālokāḥ suvedinaḥ
śarīram pānti ayam iva paśyan mūḍhāḥ kṣapa-arṇave
54. yasya ālokāt lokapālāḥ samālokāḥ suvedinaḥ (bhavanti)
mūḍhāḥ kṣapa-arṇave ayam iva paśyan śarīram pānti
54. From the light (āloka) of which (ātman), the world-protectors (lokapālāḥ) become enlightened (samālokāḥ) and very discerning (suvedinaḥ). The deluded (mūḍhāḥ), seeing their body as if it were the (true) self (ayam) in the ocean of destruction, protect it (śarīram pānti).
न केचन जगद्भावास्तत्त्वज्ञं रञ्जयन्त्यमी ।
अप्यभ्यासगताः स्फारहृदयं खमिवाम्बुदाः ॥ ५५ ॥
na kecana jagadbhāvāstattvajñaṃ rañjayantyamī ,
apyabhyāsagatāḥ sphārahṛdayaṃ khamivāmbudāḥ 55
55. na kecana jagadbhāvāḥ tattvajñam rañjayanti amī
api abhyāsagatāḥ sphārahṛdayam kham iva ambudāḥ
55. amī jagadbhāvāḥ tattvajñam api abhyāsagatāḥ
na rañjayanti ambudāḥ iva sphārahṛdayam kham
55. These worldly phenomena do not captivate the knower of truth, even when they manifest prominently, just as clouds do not enchant the vast expanse of the sky.
न केचन जगद्भावास्तत्त्वज्ञं रञ्जयन्त्यमी ।
मर्कटा इव नृत्यन्तो गौरीलास्यार्थिनं हरम् ॥ ५६ ॥
na kecana jagadbhāvāstattvajñaṃ rañjayantyamī ,
markaṭā iva nṛtyanto gaurīlāsyārthinaṃ haram 56
56. na kecana jagadbhāvāḥ tattvajñam rañjayanti amī
markaṭāḥ iva nṛtyantaḥ gaurīlāsyārthinam haram
56. amī jagadbhāvāḥ tattvajñam na rañjayanti
markaṭāḥ iva nṛtyantaḥ gaurīlāsyārthinam haram
56. These worldly phenomena do not captivate the knower of truth, just as dancing monkeys do not please Hara (Śiva), who is desirous of Gaurī's dance (lāsya).
न केचन जगद्भावास्तत्त्वज्ञं रजयन्त्यमी ।
प्राक्तनप्रतिबिम्बश्री रत्नं कुम्भगतं यथा ॥ ५७ ॥
na kecana jagadbhāvāstattvajñaṃ rajayantyamī ,
prāktanapratibimbaśrī ratnaṃ kumbhagataṃ yathā 57
57. na kecana jagadbhāvāḥ tattvajñam rajayanti amī
prāktanapratibimbaśrī ratnam kumbhagatam yathā
57. amī jagadbhāvāḥ tattvajñam na rajayanti yathā
kumbhagatam ratnam prāktanapratibimbaśrī
57. These worldly phenomena do not captivate the knower of truth, just as a jewel placed inside a pot is not concerned with the splendor of prior reflections.
वज्रार्पितोपममसन्मयमम्बुभङ्गतुङ्गं तरङ्गकृतबिम्बमिवावलोक्य ।
लोलां तदीहितसुखेषु रतिं न याति तज्ज्ञः कुशैवललवेष्विव राजहंसः ॥ ५८ ॥
vajrārpitopamamasanmayamambubhaṅgatuṅgaṃ taraṅgakṛtabimbamivāvalokya ,
lolāṃ tadīhitasukheṣu ratiṃ na yāti tajjñaḥ kuśaivalalaveṣviva rājahaṃsaḥ 58
58. vajrārpita-upamam asanmayam ambubhaṅgatuṅgam
taraṅgakṛtabimbam iva avalokya
lolām tadīhitasukheṣu ratim na yāti
tajjñaḥ kuśaivalalaveṣu iva rājahamsaḥ
58. tajjñaḥ rājahamsaḥ iva vajrārpita-upamam
asanmayam ambubhaṅgatuṅgam
taraṅgakṛtabimbam avalokya tadīhitasukheṣu
lolām ratim na yāti kuśaivalalaveṣu iva
58. Having perceived (the world as) an image formed by waves, rising high like breaking water, inherently unreal, and seemingly as firm as a diamond setting, the knower of truth (tajjña) does not develop fleeting attachment (rati) to its desired pleasures, just as a royal swan (rājahamsa) finds no delight in tiny bits of moss and algae.

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 Chapter 57 (current chapter) 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