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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-36

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प्रह्लाद उवाच ।
आत्मा सर्वपदातीतश्चिरात्संस्मृतिमागतः ।
दिष्ट्या लब्धोऽसि भगवन्नमस्तेस्तु महात्मने ॥ १ ॥
prahlāda uvāca ,
ātmā sarvapadātītaścirātsaṃsmṛtimāgataḥ ,
diṣṭyā labdho'si bhagavannamastestu mahātmane 1
1. prahlādaḥ uvāca | ātmā sarvapadātītaḥ
cirāt saṃsmṛtim āgataḥ
| diṣṭyā labdhaḥ asi bhagavan
namaḥ te astu mahātmane || 1 ||
1. prahlādaḥ uvāca sarvapadātītaḥ ātmā cirāt saṃsmṛtim āgataḥ bhagavan,
mahātmane te diṣṭyā labdhaḥ asi te namaḥ astu 1
1. Prahlāda said: "The self (ātman) transcends all states and, after a long time, has come into my recollection. Fortunately, O Lord, you have been attained. Salutations to you, O Great Soul (mahātman)!"
अभिवन्द्याथ चालोक्य चिरमालिङ्ग्यसे मया ।
कोऽन्यः स्यात्त्वदृते बन्धुर्भगवन्भुवनत्रये ॥ २ ॥
abhivandyātha cālokya ciramāliṅgyase mayā ,
ko'nyaḥ syāttvadṛte bandhurbhagavanbhuvanatraye 2
2. abhivandya atha ca ālokya ciram āliṅgyase mayā | kaḥ
anyaḥ syāt tvat ṛte bandhuḥ bhagavan bhuvanatraye || 2 ||
2. (ahaṃ) abhivandya,
atha ca ālokya (tvām),
mayā (tvaṃ) ciram āliṅgyase.
bhagavan,
tvat ṛte bhuvanatraye anyaḥ kaḥ bandhuḥ syāt? 2
2. Having bowed down and then having seen, you are embraced by me for a long time. O Lord, who else in the three worlds could be a friend or relative besides you?
हंसि पासि ददासि त्वं स्तौषि यासि विवल्गसि ।
अयं प्राप्तोसि दृष्टोसि किं करोषि क्व गच्छसि ॥ ३ ॥
haṃsi pāsi dadāsi tvaṃ stauṣi yāsi vivalgasi ,
ayaṃ prāptosi dṛṣṭosi kiṃ karoṣi kva gacchasi 3
3. haṃsi pāsi dadāsi tvam stauṣi yāsi vivalgasi | ayam
prāptaḥ asi dṛṣṭaḥ asi kim karoṣi kva gacchasi || 3 ||
3. tvam haṃsi,
pāsi,
dadāsi.
(tvam) stauṣi,
yāsi,
vivalgasi.
ayam prāptaḥ asi,
dṛṣṭaḥ asi.
(tvaṃ) kim karoṣi? (tvaṃ) kva gacchasi? 3
3. You slay, you protect, you give; you praise, you move, you leap. Here you are, attained and seen. What are you doing? Where are you going?
स्वसत्तापूरिताशेषविश्व विश्वजनीन भोः ।
सर्वत्र लक्ष्यसे नित्यमधुना क्व पलायसे ॥ ४ ॥
svasattāpūritāśeṣaviśva viśvajanīna bhoḥ ,
sarvatra lakṣyase nityamadhunā kva palāyase 4
4. svasattāpūritāśeṣaviśva viśvajānīna bhoḥ | sarvatra
lakṣyase nityam adhunā kva palāyase || 4 ||
4. svasattāpūritāśeṣaviśva,
viśvajānīna,
bhoḥ! (tvaṃ) nityam sarvatra lakṣyase.
adhunā (tvaṃ) kva palāyase? 4
4. O universal one, who fills the entire universe with your own existence! Oh! You are always seen everywhere; now where are you fleeing?
आवयोरन्तरं भूरि जन्मव्यवहितान्तरम् ।
अदूरमद्य संपन्नं दिष्ट्या दृष्टोऽसि बान्धव ॥ ५ ॥
āvayorantaraṃ bhūri janmavyavahitāntaram ,
adūramadya saṃpannaṃ diṣṭyā dṛṣṭo'si bāndhava 5
5. āvayoḥ antaram bhūri janmavyavahitāntaram adūram
adya sampannam diṣṭyā dṛṣṭaḥ asi bāndhava
5. āvayoḥ janmavyavahitāntaram bhūri antaram adya
adūram sampannam diṣṭyā dṛṣṭaḥ asi bāndhava
5. The vast distance between us, which was separated by many births (saṃsāra), has fortunately become close today, as I have seen you, my kinsman.
नमस्ते कृतकृत्याय कर्त्रे भर्त्रे नमोस्तु ते ।
नमः संसारवृन्ताय नित्याय विमलात्मने ॥ ६ ॥
namaste kṛtakṛtyāya kartre bhartre namostu te ,
namaḥ saṃsāravṛntāya nityāya vimalātmane 6
6. namaḥ te kṛtakṛtyāya kartre bhartre namaḥ astu
te namaḥ saṃsāravṛntāya nityāya vimalātmane
6. kṛtakṛtyāya kartre bhartre te namaḥ astu te
namaḥ saṃsāravṛntāya nityāya vimalātmane namaḥ
6. Salutations to you, who have perfectly accomplished all tasks, who are the creator and the sustainer. May salutations be to you. Homage to the eternal one, the pure self (ātman), who is the origin of the cycle of existence (saṃsāra).
नमश्चक्राजहस्ताय नमश्चन्द्रार्धधारिणे ।
नमो विबुधनाथाय नमस्ते पद्मजन्मने ॥ ७ ॥
namaścakrājahastāya namaścandrārdhadhāriṇe ,
namo vibudhanāthāya namaste padmajanmane 7
7. namaḥ cakrājāhastāya namaḥ candrārdhadhāriṇe
namaḥ vibudhanāthāya namaḥ te padmajanmane
7. cakrājāhastāya namaḥ candrārdhadhāriṇe namaḥ
vibudhanāthāya namaḥ padmajanmane te namaḥ
7. Salutations to the one who holds the discus and the lotus in his hands (Viṣṇu). Salutations to the one who bears the half-moon (Śiva). Homage to the lord of the gods. Salutations to you, O lotus-born (Brahmā).
वाच्यवाचकदृष्ट्यैव भेदो योऽयमिहावयोः ।
असत्या कल्पनैवैषा वीचिवीच्यम्भसोरिव ॥ ८ ॥
vācyavācakadṛṣṭyaiva bhedo yo'yamihāvayoḥ ,
asatyā kalpanaivaiṣā vīcivīcyambhasoriva 8
8. vācyavācakadṛṣṭyā eva bhedaḥ yaḥ ayam iha āvayoḥ
asatyā kalpanā eva eṣā vīcīvīcyambhasoḥ iva
8. iha āvayoḥ yaḥ ayam vācyavācakadṛṣṭyā eva bhedaḥ
eṣā asatyā kalpanā eva vīcīvīcyambhasoḥ iva
8. The difference that exists between us two here, from the perspective of the expressed and the expresser, is merely an unreal imagination, just like the perceived difference between a wave and the water it is composed of.
त्वमेवानन्तयानन्तवस्तुवैचित्र्यरूपया ।
भावाभावविलासिन्या नित्ययैव विजृम्भसे ॥ ९ ॥
tvamevānantayānantavastuvaicitryarūpayā ,
bhāvābhāvavilāsinyā nityayaiva vijṛmbhase 9
9. tvam eva anantayā ananta-vastu-vaicitrya-rūpayā
bhāva-abhāva-vilāsinyā nityayā eva vijṛmbhase
9. tvam eva nityayā anantayā ananta-vastu-vaicitrya-rūpayā
bhāva-abhāva-vilāsinyā eva vijṛmbhase
9. You alone, indeed, expand through your eternal and infinite nature (prakṛti), which embodies the diverse array of countless phenomena, playfully manifesting as both existence and non-existence.
नमो द्रष्ट्रे नमः स्रष्ट्रे नमोऽनन्तविकासिने ।
नमः सर्वस्वभावाय नमस्ते सर्वगात्मने ॥ १० ॥
namo draṣṭre namaḥ sraṣṭre namo'nantavikāsine ,
namaḥ sarvasvabhāvāya namaste sarvagātmane 10
10. namaḥ draṣṭre namaḥ sraṣṭre namaḥ ananta-vikāsine
namaḥ sarva-svabhāvāya namaḥ te sarva-gātmane
10. draṣṭre namaḥ,
sraṣṭre namaḥ,
ananta-vikāsine namaḥ.
sarva-svabhāvāya namaḥ,
te sarva-gātmane namaḥ.
10. Homage to the seer, homage to the creator, homage to the infinitely expanding one. Homage to the one whose intrinsic nature (dharma) is everything, homage to you, the all-pervading self (ātman).
प्रतिजन्म चिरं बह्व्यो दीर्घदुःखवता मया ।
त्वया मयोपदिष्टेन दग्धेनापहतौजसा ॥ ११ ॥
pratijanma ciraṃ bahvyo dīrghaduḥkhavatā mayā ,
tvayā mayopadiṣṭena dagdhenāpahataujasā 11
11. pratijanma ciram bahvyaḥ dīrgha-duḥkhavatā mayā
tvayā mayā upadiṣṭena dagdhena apahṛta-ojasā
11. pratijanma ciram bahvyaḥ mayā dīrgha-duḥkhavatā,
mayā tvayā upadiṣṭena,
dagdhena,
apahṛta-ojasā
11. Through many lives, for a long time, by me, who was burdened with prolonged suffering, who was instructed by you (the divine/guru), burned by experience, and depleted of vigor...
आलोकिता लोकदृशो दृष्टा दृष्टान्तदृष्टयः ।
न प्राप्तस्तत्त्वयाऽनेन किंचिदासादितं भवेत् ॥ १२ ॥
ālokitā lokadṛśo dṛṣṭā dṛṣṭāntadṛṣṭayaḥ ,
na prāptastattvayā'nena kiṃcidāsāditaṃ bhavet 12
12. ālokitāḥ loka-dṛśaḥ dṛṣṭāḥ dṛṣṭānta-dṛṣṭayaḥ na
prāptaḥ tattvayā anena kiṃcit āsāditam bhavet
12. loka-dṛśaḥ ālokitāḥ,
dṛṣṭānta-dṛṣṭayaḥ dṛṣṭāḥ.
(ultimate truth) na prāptaḥ.
anena tattvayā kiṃcit āsāditam bhavet.
12. The world's views were observed, and illustrative examples were seen. Yet, (the ultimate truth) was not attained; however, by means of such truth (tattva), through this endeavor, something might indeed have been gained.
सर्वं मृत्काष्ठपाषाणवारिमात्रमिदं जगत् ।
नेहास्ति त्वदृते देव यत्प्राप्तौ नाभिवाञ्छति ॥ १३ ॥
sarvaṃ mṛtkāṣṭhapāṣāṇavārimātramidaṃ jagat ,
nehāsti tvadṛte deva yatprāptau nābhivāñchati 13
13. sarvam mṛt-kāṣṭha-pāṣāṇa-vāri-mātram idam jagat na
iha asti tvat-ṛte deva yat prāptau na abhivāñchati
13. deva,
idam sarvam jagat mṛt-kāṣṭha-pāṣāṇa-vāri-mātram (asti).
iha tvat-ṛte yat prāptau na abhivāñchati,
(tat) na asti.
13. This entire world is merely composed of earth, wood, stone, and water. O God, there is nothing here without you, the attainment of which is truly desired.
देवायमद्य लब्धोऽसि दृष्टोऽस्यधिगतोऽसि च ।
संप्राप्तोऽसि गृहीतोऽसि नमस्तेस्तु न मुह्यसि ॥ १४ ॥
devāyamadya labdho'si dṛṣṭo'syadhigato'si ca ,
saṃprāpto'si gṛhīto'si namastestu na muhyasi 14
14. deva ayam adya labdhaḥ asi dṛṣṭaḥ asi adhigataḥ asi ca
saṃprāptaḥ asi gṛhītaḥ asi namaḥ te astu na muhyasi
14. deva,
adya ayam labdhaḥ asi,
dṛṣṭaḥ asi,
ca adhigataḥ asi.
(ayam) saṃprāptaḥ asi,
gṛhītaḥ asi.
te namaḥ astu.
(tvam) na muhyasi.
14. O God, today you have been obtained, you have been seen, and you have been understood. You have been fully attained, you have been grasped. Homage to you; you do not cause delusion.
योऽक्ष्णोः कनीनिकारश्मिजालप्रोतवपुः स्थितः ।
देव दर्शनरूपेण कथं सोऽत्र न दृश्यते ॥ १५ ॥
yo'kṣṇoḥ kanīnikāraśmijālaprotavapuḥ sthitaḥ ,
deva darśanarūpeṇa kathaṃ so'tra na dṛśyate 15
15. yaḥ akṣṇoḥ kanīnikā-raśmi-jāla-prota-vapuḥ sthitaḥ
deva darśana-rūpeṇa katham saḥ atra na dṛśyate
15. deva,
yaḥ akṣṇoḥ kanīnikā-raśmi-jāla-prota-vapuḥ sthitaḥ,
saḥ atra darśana-rūpeṇa katham na dṛśyate?
15. O God, how is it that He, whose form is imbued with the network of rays from the pupils of the eyes, and who is present as the very form of vision, is not perceived here?
यस्त्वक्स्पर्शौ स्पृशन्सर्वं गन्धं तैलं तिले यथा ।
स्पर्शमन्तःकरोत्येष स कथं नानुभूयते ॥ १६ ॥
yastvaksparśau spṛśansarvaṃ gandhaṃ tailaṃ tile yathā ,
sparśamantaḥkarotyeṣa sa kathaṃ nānubhūyate 16
16. yaḥ tvak-sparśau spṛśan sarvam gandham tailam tile
yathā sparśam antaḥ karoti eṣaḥ saḥ katham na anubhūyate
16. yathā tile tailam (vidyate),
(tathā) yaḥ tvak-sparśau spṛśan sarvam gandham (ca),
eṣaḥ sparśam antaḥ karoti,
saḥ katham na anubhūyate?
16. Just as oil is inherently present within a sesame seed, so too is He who, by perceiving the sense of touch and its objects, pervades all essence and makes touch an internal experience. How is such a one not perceived?
यः शब्दश्रवणादन्तः शब्दशक्तिं परामृशन् ।
रोमाञ्चं जनयत्यङ्गे स दूरस्थः कथं भवेत् ॥ १७ ॥
yaḥ śabdaśravaṇādantaḥ śabdaśaktiṃ parāmṛśan ,
romāñcaṃ janayatyaṅge sa dūrasthaḥ kathaṃ bhavet 17
17. yaḥ śabdaśravaṇāt antaḥ śabdaśaktiṃ parāmṛśan
romāñcaṃ janayati aṅge saḥ dūrasthaḥ kathaṃ bhavet
17. yaḥ śabdaśravaṇāt antaḥ śabdaśaktiṃ parāmṛśan aṅge romāñcaṃ janayati,
saḥ kathaṃ dūrasthaḥ bhavet
17. How can he be far away who, upon hearing a sound, internally reflects on the power (śakti) of that sound and thereby experiences a thrill in his body?
जिह्वापल्लवलग्नानि स्वदितस्याग्रतोऽपि च ।
स्वदन्ते यस्य वस्तूनि स्वदते स न कस्य च ॥ १८ ॥
jihvāpallavalagnāni svaditasyāgrato'pi ca ,
svadante yasya vastūni svadate sa na kasya ca 18
18. jihvāpallavalagnāni svaditasya agrataḥ api ca
svadante yasya vastūni svadate saḥ na kasya ca
18. yasya jihvāpallavalagnāni svaditasya agrataḥ api ca vastūni svadante,
saḥ na kasya ca svadate
18. He for whom even the things clinging to the tip of his tendril-like tongue, even those remnants from something already tasted, are delightful, such a person is never delightful to anyone else.
पुष्पगन्धानुपादाय घ्राणहस्तेन देहकम् ।
य आलोकयति प्रीत्या कस्यासौ न करे स्थितः ॥ १९ ॥
puṣpagandhānupādāya ghrāṇahastena dehakam ,
ya ālokayati prītyā kasyāsau na kare sthitaḥ 19
19. puṣpagandhān upādāya ghrāṇahastena dehakam yaḥ
ālokayati prītyā kasya asau na kare sthitaḥ
19. yaḥ puṣpagandhān ghrāṇahastena upādāya dehakam prītyā ālokayati,
asau kasya kare na sthitaḥ
19. He who, grasping the fragrances of flowers as if with a nose-hand, lovingly perceives the body, in whose grasp is he not present?
वेदवेदान्तसिद्धान्ततर्कपौराणगीतिभिः ।
यो गीतः स कथं ह्यात्मा विज्ञातो याति विस्मृतिं ॥ २० ॥
vedavedāntasiddhāntatarkapaurāṇagītibhiḥ ,
yo gītaḥ sa kathaṃ hyātmā vijñāto yāti vismṛtiṃ 20
20. vedavedāntasiddhāntatarkapaurāṇagītibhiḥ yaḥ
gītaḥ saḥ kathaṃ hi ātmā vijñātaḥ yāti vismṛtiṃ
20. vedavedāntasiddhāntatarkapaurāṇagītibhiḥ yaḥ ātmā gītaḥ,
saḥ vijñātaḥ hi kathaṃ vismṛtiṃ yāti
20. That self (ātman), which is indeed sung (gītaḥ) by the hymns of the Vedas, Vedānta, established doctrines (siddhānta), logic (tarka), and Purāṇas - how can such a self (ātman), once truly known, fall into oblivion?
सैवेह देहभोगाली सुभगापीयमद्य मे ।
अन्तर्न स्वदते स्वच्छे त्वयि दृष्टे परावरे ॥ २१ ॥
saiveha dehabhogālī subhagāpīyamadya me ,
antarna svadate svacche tvayi dṛṣṭe parāvare 21
21. sā eva iha dehabhogālī subhagā api iyam adya me
antaḥ na svadate svacche tvayi dṛṣṭe parāvare
21. sā eva iyam dehabhogālī subhagā api adya me
antaḥ na svadate svacche parāvare tvayi dṛṣṭe
21. Even that very collection of bodily enjoyments, though pleasant, now no longer tastes sweet to me internally, since I have perceived you, the pure, supreme, and ultimate reality.
त्वया विमलदीपेन भानुः प्रकटतां गतः ।
त्वया शीततुषारेण चन्द्रः शिशिरतां गतः ॥ २२ ॥
tvayā vimaladīpena bhānuḥ prakaṭatāṃ gataḥ ,
tvayā śītatuṣāreṇa candraḥ śiśiratāṃ gataḥ 22
22. tvayā vimaladīpena bhānuḥ prakaṭatām gataḥ
tvayā śītatuṣāreṇa candraḥ śiśiratām gataḥ
22. tvayā vimaladīpena bhānuḥ prakaṭatām gataḥ
tvayā śītatuṣāreṇa candraḥ śiśiratām gataḥ
22. Through you, the pure lamp, the sun has become manifest. Through you, the cold dew, the moon has become cool.
त्वयैते गुरवः शैलास्त्वयैते द्युचरा धृताः ।
त्वयैवेयं धरा धीरा त्वयैवाम्बरमम्बरम् ॥ २३ ॥
tvayaite guravaḥ śailāstvayaite dyucarā dhṛtāḥ ,
tvayaiveyaṃ dharā dhīrā tvayaivāmbaramambaram 23
23. tvayā ete guravaḥ śailāḥ tvayā ete dyucarāḥ dhṛtāḥ
tvayā eva iyam dharā dhīrā tvayā eva ambaram ambaram
23. tvayā ete guravaḥ śailāḥ tvayā ete dyucarāḥ dhṛtāḥ
tvayā eva iyam dharā dhīrā tvayā eva ambaram ambaram
23. By you, these massive mountains are sustained; by you, these celestial beings are upheld. By you alone, this Earth is rendered firm; by you alone, the sky truly remains the sky.
दिष्ट्या मत्तामसि प्राप्तो दिष्ट्या त्वत्तामहं गतः ।
अहं त्वं त्वमहं देव दिष्ट्या भेदोऽस्ति नावयोः ॥ २४ ॥
diṣṭyā mattāmasi prāpto diṣṭyā tvattāmahaṃ gataḥ ,
ahaṃ tvaṃ tvamahaṃ deva diṣṭyā bhedo'sti nāvayoḥ 24
24. diṣṭyā mat-tām asi prāptaḥ diṣṭyā tvat-tām aham gataḥ
aham tvam tvam aham deva diṣṭyā bhedaḥ asti na āvayoḥ
24. diṣṭyā mat-tām asi prāptaḥ diṣṭyā aham tvat-tām gataḥ
deva aham tvam tvam aham diṣṭyā āvayoḥ bhedaḥ na asti
24. Fortunately, you have attained my nature, and fortunately, I have attained your nature. I am you, and you are I, O divine one. Fortunately, there is no distinction between us two.
अहं त्वमितिशब्दाभ्यां पर्यायाभ्यां महात्मनः ।
तव वा मम वा शाखा संयुक्ताभ्यां नमोनमः ॥ २५ ॥
ahaṃ tvamitiśabdābhyāṃ paryāyābhyāṃ mahātmanaḥ ,
tava vā mama vā śākhā saṃyuktābhyāṃ namonamaḥ 25
25. aham tvam iti śabdābhyām paryāyābhyām mahātmanaḥ
tava vā mama vā śākhā saṃyuktābhyām namaḥ namaḥ
25. namaḥ namaḥ mahātmanaḥ aham tvam iti śabdābhyām
paryāyābhyām saṃyuktābhyām tava vā mama vā śākhā
25. Salutations, salutations to the supreme Self (mahātman)! Through the words 'I' (ahaṃ) and 'you' (tvam) – which are alternative and interconnected expressions – your perspective or my perspective is connected (to that Self).
नमो मह्यमनन्ताय निरहंकाररूपिणे ।
नमो मह्यमरूपाय नमः समसमात्मने ॥ २६ ॥
namo mahyamanantāya nirahaṃkārarūpiṇe ,
namo mahyamarūpāya namaḥ samasamātmane 26
26. namaḥ mahyam anantāya nirahaṅkārarūpiṇe
namaḥ mahyam arūpāya namaḥ samasama ātmane
26. namaḥ mahyam anantāya nirahaṅkārarūpiṇe
namaḥ mahyam arūpāya namaḥ samasama ātmane
26. Salutations to me, the infinite one, whose form is without ego (ahaṅkāra). Salutations to me, the formless one. Salutations to the Self (ātman) that is perfectly balanced.
मय्यात्मनि समे स्वच्छे साक्षिभूते निराकृतौ ।
दिक्कालाद्यनवच्छिन्ने स्वात्मन्येवेह तिष्ठसि ॥ २७ ॥
mayyātmani same svacche sākṣibhūte nirākṛtau ,
dikkālādyanavacchinne svātmanyeveha tiṣṭhasi 27
27. mayi ātmani same svacche sākṣibhūte nirākṛtau
dikkāla ādi anavacchinne sva ātmani eva iha tiṣṭhasi
27. iha sva ātmani eva mayi ātmani same svacche sākṣibhūte
nirākṛtau dikkāla ādi anavacchinne tiṣṭhasi
27. You abide here, indeed, in your own Self (ātman) – (which is) in me, the (supreme) Self (ātman), uniform, pure, having become the witness, unaffected, and unlimited by space, time, and so forth.
मनः प्रक्षोभमायाति स्फुरन्तीन्द्रियवृत्तयः ।
शक्तिरुल्लसति स्फारा प्राणापानप्रवाहिनी ॥ २८ ॥
manaḥ prakṣobhamāyāti sphurantīndriyavṛttayaḥ ,
śaktirullasati sphārā prāṇāpānapravāhinī 28
28. manaḥ prakṣobham āyāti sphurantī indriyavṛttayaḥ
śaktiḥ ullasati sphārā prāṇāpānapravāhiṇī
28. manaḥ prakṣobham āyāti indriyavṛttayaḥ sphurantī
śaktiḥ sphārā prāṇāpānapravāhiṇī ullasati
28. The mind (manas) becomes agitated, the functions of the senses vibrate. Abundant power (śakti), flowing as the vital breaths (prāṇa and apāna), manifests brightly.
वहन्ति देहयन्त्राणि कृष्टान्याशावरत्रया
चर्ममांसास्थिदिग्धानि मनःसारथिमन्ति च ॥ २९ ॥
vahanti dehayantrāṇi kṛṣṭānyāśāvaratrayā
carmamāṃsāsthidigdhāni manaḥsārathimanti ca 29
29. vahanti dehayantrāṇi kṛṣṭāni āśāvaratrayā
carmamāṃsāsthidigdhāni manaḥsārathimanti ca
29. dehayantrāṇi carmamāṃsāsthidigdhāni
manaḥsārathimanti ca āśāvaratrayā kṛṣṭāni vahanti
29. These body-machines, smeared with skin, flesh, and bones, and having the mind as their charioteer, are pulled by the three ropes of desire.
अयं संविद्वपुरहं न काचिन्न कृतास्पदः ।
देहः पततु वोदेतु यथाभिमतयेच्छया ॥ ३० ॥
ayaṃ saṃvidvapurahaṃ na kācinna kṛtāspadaḥ ,
dehaḥ patatu vodetu yathābhimatayecchayā 30
30. ayam saṃvidvapuḥ aham na kācit na kṛtāspadaḥ
dehaḥ patatu vā udetu yathābhimatayā icchayā
30. ayam aham saṃvidvapuḥ na kācit na kṛtāspadaḥ
dehaḥ yathābhimatayā icchayā patatu vā udetu
30. I am this form of pure consciousness (saṃvid), not anything else, and I am not established in any particular abode. Let the body fall or arise according to its own will and as it is desired.
चिरादहमहं जातः स्वात्मलाभश्चिरादयम् ।
चिरादुपशम याति कल्पस्यान्ते जगद्यथा ॥ ३१ ॥
cirādahamahaṃ jātaḥ svātmalābhaścirādayam ,
cirādupaśama yāti kalpasyānte jagadyathā 31
31. cirāt aham aham jātaḥ svātmalābhaḥ cirāt ayam
cirāt upaśamam yāti kalpasya ante jagat yathā
31. aham aham cirāt jātaḥ ayam
svātmalābhaḥ cirāt yathā kalpasya
ante jagat upaśamam yāti (tathā)
(etat) (api) cirāt upaśamam yāti
31. After a long time, I have become truly myself ("I am I"). This realization of my true self (ātman) has come after a long time. Just as the universe reaches cessation at the end of a cosmic cycle (kalpa), so too (this state of delusion) attains tranquility after a long time.
चिरात्संसारगामित्वाद्दीर्घे संसारवर्त्मनि ।
विश्रान्तोऽस्मिचिरं श्रान्तः कल्पस्यान्त इवानलः ॥ ३२ ॥
cirātsaṃsāragāmitvāddīrghe saṃsāravartmani ,
viśrānto'smiciraṃ śrāntaḥ kalpasyānta ivānalaḥ 32
32. cirāt saṃsāragāmitvāt dīrghe saṃsāravarṭmani
viśrāntaḥ asmi ciram śrāntaḥ kalpasya ante iva analaḥ
32. cirāt saṃsāragāmitvāt dīrghe saṃsāravarṭmani (aham)
śrāntaḥ (san) ciram viśrāntaḥ asmi kalpasya ante analaḥ iva
32. Due to having traversed the cycle of rebirth (saṃsāra) for a long time, on its extended path, I am now rested. I, who was weary for a long time, am now like a fire that has quieted down at the end of a cosmic cycle (kalpa).
सर्वातीताय सर्वाय तुभ्यं मह्यं नमो नमः ।
तेभ्योऽपि च नमस्तेस्तु ये मां त्वां प्रवदन्ति च ॥ ३३ ॥
sarvātītāya sarvāya tubhyaṃ mahyaṃ namo namaḥ ,
tebhyo'pi ca namastestu ye māṃ tvāṃ pravadanti ca 33
33. sarvātītāya sarvāya tubhyam mahyam namaḥ namaḥ
tebhyaḥ api ca namaḥ te astu ye mām tvām pravadanti ca
33. sarvātītāya sarvāya tubhyam mahyam namaḥ namaḥ ca
api tebhyaḥ ye mām tvām pravadanti ca namaḥ te astu
33. Salutations again and again to You, who transcend everything and who are all-pervasive, and to myself (ātman). And also to those who declare 'me and You' (as one), may salutations be to You.
अखिलानन्तसंभोगा न स्पृष्टा दोषवृत्तिभिः ।
जयत्यकृतसंरम्भा साक्षिता परमात्मनः ॥ ३४ ॥
akhilānantasaṃbhogā na spṛṣṭā doṣavṛttibhiḥ ,
jayatyakṛtasaṃrambhā sākṣitā paramātmanaḥ 34
34. akhilānantasaṃbhogā na spṛṣṭā doṣavṛttibhiḥ
jayati akṛtasaṃrambhā sākṣitā paramātmanaḥ
34. paramātmanaḥ sākṣitā akhilānantasaṃbhogā
doṣavṛttibhiḥ na spṛṣṭā akṛtasaṃrambhā jayati
34. The witness-consciousness (sākṣitā) of the Supreme Self (paramātman) triumphs; its experience is complete and infinite, it is untouched by the modifications of defects, and it is without any effort.
आत्मन्पुष्प इवामोदो भस्त्रापिण्ड इवानिलः ।
तिले तैलमिवास्मिंस्त्वं सर्वत्र वपुषि स्थितः ॥ ३५ ॥
ātmanpuṣpa ivāmodo bhastrāpiṇḍa ivānilaḥ ,
tile tailamivāsmiṃstvaṃ sarvatra vapuṣi sthitaḥ 35
35. ātman puṣpe iva āmodaḥ bhastrāpiṇḍe iva anilaḥ
tile tailam iva asmin tvam sarvatra vapuṣi sthitaḥ
35. ātman tvam asmin vapuṣi sarvatra sthitaḥ puṣpe
iva āmodaḥ bhastrāpiṇḍe iva anilaḥ tile iva tailam
35. O (ātman), You are situated in this body everywhere, just like fragrance in a flower, air in a bellows, and oil in a sesame seed.
हंसि पासि ददासि त्वमवस्फूर्जसि वल्गसि ।
अनहंकृतिरूपोऽपि चित्रेयं तव मायिता ॥ ३६ ॥
haṃsi pāsi dadāsi tvamavasphūrjasi valgasi ,
anahaṃkṛtirūpo'pi citreyaṃ tava māyitā 36
36. haṃsi pāsi dadāsi tvam avasphūrjasi valgasi
anahaṃkṛtirūpaḥ api citrā iyam tava māyitā
36. tvam haṃsi pāsi dadāsi avasphūrjasi valgasi
api anahaṃkṛtirūpaḥ iyam tava māyitā citrā
36. You kill, protect, give, thunder down, and prance. Even though Your essential nature is without ego (ahaṅkāra), this illusory power (māyitā) of Yours is truly wondrous.
जयामीशज्वलद्दीप्तिः सर्वमुन्मीलयञ्जगत् ।
जयाम्युपरतारम्भो जगद्भूयो निमीलयन् ॥ ३७ ॥
jayāmīśajvaladdīptiḥ sarvamunmīlayañjagat ,
jayāmyuparatārambho jagadbhūyo nimīlayan 37
37. jayāmi īśa-jvalat-dīptiḥ sarvam unmīlayan jagat
jayāmi uparata-ārambhaḥ jagat bhūyaḥ nimīlayan
37. īśa-jvalat-dīptiḥ sarvam jagat unmīlayan jayāmi
uparata-ārambhaḥ bhūyaḥ jagat nimīlayan jayāmi
37. I am victorious, possessing the Lord's (īśa) blazing radiance and unfolding the entire universe. I am again victorious, with my creative activity ceased, withdrawing the universe.
परमाणोस्तवैवान्तरिदं संसारमण्डलम् ।
वटत्वं वटधानायां बभूवास्ति भविष्यति ॥ ३८ ॥
paramāṇostavaivāntaridaṃ saṃsāramaṇḍalam ,
vaṭatvaṃ vaṭadhānāyāṃ babhūvāsti bhaviṣyati 38
38. paramāṇoḥ tava eva antar idam saṃsāra-maṇḍalam
vaṭatvam vaṭadhānāyām babhūva asti bhaviṣyati
38. idam saṃsāra-maṇḍalam tava eva paramāṇoḥ antar
vaṭatvam vaṭadhānāyām babhūva asti bhaviṣyati
38. This entire cycle of existence (saṃsāra) is contained within you, even more subtle than an atom. Just as the full potential of a banyan tree (vaṭatvaṃ) exists within a banyan seed, so it was, it is, and it will be.
हयद्विपरथाकारैर्यद्वत्खे दृश्यतेऽम्बुदः ।
तद्वदालोक्यसे देव पदार्थशतविभ्रमैः ॥ ३९ ॥
hayadviparathākārairyadvatkhe dṛśyate'mbudaḥ ,
tadvadālokyase deva padārthaśatavibhramaiḥ 39
39. haya-dvipa-ratha-ākāraiḥ yadvat khe dṛśyate ambudaḥ
tadvat ālokyase deva padārtha-śata-vibhramaiḥ
39. yadvat ambudaḥ khe haya-dvipa-ratha-ākāraiḥ dṛśyate
tadvat deva padārtha-śata-vibhramaiḥ ālokyase
39. Just as a cloud in the sky appears in various forms like horses, elephants, and chariots, so too, O Lord (deva), you are perceived through hundreds of illusory appearances of objects.
भावानां भूरिभङ्गानामभवाय भवाय च ।
भव भावविमुक्तात्मा भावाभावबहिष्कृतः ॥ ४० ॥
bhāvānāṃ bhūribhaṅgānāmabhavāya bhavāya ca ,
bhava bhāvavimuktātmā bhāvābhāvabahiṣkṛtaḥ 40
40. bhāvānām bhūri-bhaṅgānām abhavāya bhavāya ca
bhava bhāva-vimukta-ātmā bhāva-abhāva-bahiṣkṛtaḥ
40. bhūri-bhaṅgānām bhāvānām abhavāya ca bhavāya
bhāva-vimukta-ātmā bhāva-abhāva-bahiṣkṛtaḥ bhava
40. For the arising and dissolution of countless phenomena (bhāva), O you whose inner being (ātman) is liberated from the flow of becoming, and who transcends both existence and non-existence – be (that way)!
जहि मानं महाकोपं कालुष्यं क्रूरतां तथा ।
न महान्तो निमज्जन्ति प्राकृते गुणसंकटे ॥ ४१ ॥
jahi mānaṃ mahākopaṃ kāluṣyaṃ krūratāṃ tathā ,
na mahānto nimajjanti prākṛte guṇasaṃkaṭe 41
41. jahi mānam mahākopam kāluṣyam krūratām tathā
na mahāntaḥ nimajjanti prākṛte guṇasaṅkaṭe
41. jahi mānam mahākopam kāluṣyam tathā krūratām
mahāntaḥ na nimajjanti prākṛte guṇasaṅkaṭe
41. Abandon pride, great anger, maliciousness, and cruelty. Great individuals do not sink into the natural entanglement of material qualities (guṇa).
प्राक्तनीं दीर्घदौरात्म्यदशां स्मृत्वा पुनःपुनः ।
कोहं किं तद्बभूवेति हसन्मुक्ताच्छटासितम् ॥ ४२ ॥
prāktanīṃ dīrghadaurātmyadaśāṃ smṛtvā punaḥpunaḥ ,
kohaṃ kiṃ tadbabhūveti hasanmuktācchaṭāsitam 42
42. prāktanīm dīrghadaurātmyadaśām smṛtvā punaḥ punaḥ
kaḥ aham kim tat babhūva iti hasan muktācchaṭāsitam
42. punaḥ punaḥ smṛtvā prāktanīm dīrghadaurātmyadaśām,
hasan muktācchaṭāsitam,
iti kaḥ aham kim tat babhūva?
42. Repeatedly remembering his former long state of depravity, he laughs, brilliant as if with a shower of pearls, thinking, 'Who was I? What became of that?'
ते प्रयाताः समारम्भा गतास्ते दग्धवासराः ।
येषु चिन्तानलज्वालाजालाकीर्णो भवानभूत् ॥ ४३ ॥
te prayātāḥ samārambhā gatāste dagdhavāsarāḥ ,
yeṣu cintānalajvālājālākīrṇo bhavānabhūt 43
43. te prayātāḥ samārambhāḥ gatāḥ te dagdhavāsarāḥ
yeṣu cintānalajvālājālā-ākīrṇaḥ bhavān abhūt
43. te samārambhāḥ prayātāḥ te dagdhavāsarāḥ gatāḥ
yeṣu bhavān cintānalajvālājālā-ākīrṇaḥ abhūt
43. Those undertakings have departed, and those days burnt by distress are gone, days in which you were enveloped by the network of flames from the fire of anxiety.
अद्य त्वं देहनगरे राजा स्फारमनोरथः ।
न दुःखैर्गृह्यसे नापि सुखैर्व्योम करैरिव ॥ ४४ ॥
adya tvaṃ dehanagare rājā sphāramanorathaḥ ,
na duḥkhairgṛhyase nāpi sukhairvyoma karairiva 44
44. adya tvam dehanagare rājā sphāramanōrathaḥ na
duḥkhaiḥ gṛhyase na api sukhaiḥ vyoma karaiḥ iva
44. adya dehanagare tvam sphāramanōrathaḥ rājā tvam duḥkhaiḥ na gṛhyase,
api sukhaiḥ na,
iva vyoma karaiḥ.
44. Today, in the city of the body, you are a king with vast desires. You are not grasped by sorrows, nor even by pleasures, just as the sky is not seized by (sun's) rays.
अद्येन्द्रियदुरश्वांश्च जित्वा जितमनोगजः ।
भोगारिमभितो भङ्क्त्वासाम्राज्यमधितिष्ठसि ॥ ४५ ॥
adyendriyaduraśvāṃśca jitvā jitamanogajaḥ ,
bhogārimabhito bhaṅktvāsāmrājyamadhitiṣṭhasi 45
45. adya indriya-duraśvān ca jitvā jita-manaḥ-gajaḥ
bhoga-arim abhitaḥ bhaṅktvā asāmrājyam adhitiṣṭhasi
45. adya tvam indriya-duraśvān ca jitvā,
jita-manaḥ-gajaḥ (san),
bhoga-arim abhitaḥ bhaṅktvā asāmrājyam adhitiṣṭhasi
45. Today, having conquered the unruly horses of the senses and having subdued the elephant of the mind, you have utterly defeated the enemy which is worldly enjoyment. Consequently, you establish yourself in a state beyond worldly empires.
अपाराम्बरपान्थस्त्वमजस्रास्तमयोदयः ।
अवभासकरो नित्यं बहिरन्तश्च भास्करः ॥ ४६ ॥
apārāmbarapānthastvamajasrāstamayodayaḥ ,
avabhāsakaro nityaṃ bahirantaśca bhāskaraḥ 46
46. apāra-ambara-pānthaḥ tvam ajasra-astamaya-udayaḥ
avabhāsakaraḥ nityam bahiḥ antaḥ ca bhāskaraḥ
46. tvam apāra-ambara-pānthaḥ,
ajasra-astamaya-udayaḥ,
nityam bahiḥ antaḥ ca avabhāsakaraḥ bhāskaraḥ (asi)
46. You are a traveler of the boundless sky, whose setting and rising are eternal, constantly illuminating both outwardly and inwardly, just like the sun.
सर्वदैवासि संसुप्तः शक्त्या संबोध्यसे विभो ।
भोगालोकनलीलार्थं कामिन्या कामुको यथा ॥ ४७ ॥
sarvadaivāsi saṃsuptaḥ śaktyā saṃbodhyase vibho ,
bhogālokanalīlārthaṃ kāminyā kāmuko yathā 47
47. sarvadā eva asi saṃsuptaḥ śaktyā saṃbodhyase vibho
bhoga-ālokana-līlā-artham kāminyā kāmukaḥ yathā
47. vibho,
tvam sarvadā eva saṃsuptaḥ asi,
(tathāpi) bhoga-ālokana-līlā-artham śaktyā saṃbodhyase,
yathā kāmukaḥ kāminyā (saṃbodhyate)
47. O All-pervading One, you are always profoundly asleep, yet you are awakened by (śakti) power for the sake of the divine play of perceiving worldly enjoyments, just as a lover is awakened by his beloved.
दृक्क्षुद्राभिरुपानीतं दूराद्रूपमधु त्वया ।
पीयते स्वीकृतं शक्त्या नेत्रवातायनस्थया ॥ ४८ ॥
dṛkkṣudrābhirupānītaṃ dūrādrūpamadhu tvayā ,
pīyate svīkṛtaṃ śaktyā netravātāyanasthayā 48
48. dṛk-kṣudrābhiḥ upanītam dūrāt rūpa-madhu tvayā
pīyate svīkṛtam śaktyā netra-vātāyana-sthayā
48. dūrāt dṛk-kṣudrābhiḥ upanītam rūpa-madhu tvayā pīyate.
(tat) netra-vātāyana-sthayā śaktyā svīkṛtam (ca bhavati)
48. The honey of forms, brought from afar by insignificant perceptions, is drunk by you and accepted by the (śakti) power dwelling in the window of the eye.
ब्रह्माण्डकोटराध्वान्ताः प्राणापानपरैस्त्वया ।
गतागतैर्ब्रह्मपुरे संप्रेक्ष्यन्ते प्रतिक्षणम् ॥ ४९ ॥
brahmāṇḍakoṭarādhvāntāḥ prāṇāpānaparaistvayā ,
gatāgatairbrahmapure saṃprekṣyante pratikṣaṇam 49
49. brahmāṇḍakoṭarādhvāntāḥ prāṇāpānaparaiḥ tvayā
gatāgataiḥ brahmapure samprekṣyante pratikṣaṇam
49. tvayā prāṇāpānaparaiḥ gatāgataiḥ brahmapure
brahmāṇḍakoṭarādhvāntāḥ pratikṣaṇam samprekṣyante
49. By you (the self), who are intent on the vital breaths (prāṇa and apāna), and through their continuous coming and going, the obscurities within the cosmic cavities of the universe are perceived moment by moment within the city of Brahman (brahmapura).
देहपुष्पे त्वमामोदो देहेन्दौ त्वमृतामृतम् ।
रसस्त्वं देहविटपे शैत्यं देहहिमे भवान् ॥ ५० ॥
dehapuṣpe tvamāmodo dehendau tvamṛtāmṛtam ,
rasastvaṃ dehaviṭape śaityaṃ dehahime bhavān 50
50. dehapuṣpe tvam āmodaḥ dehendau tvam amṛtāmṛtam
rasaḥ tvam dehaviṭape śaityam dehahime bhavān
50. tvam dehapuṣpe āmodaḥ; tvam dehendau amṛtāmṛtam;
tvam dehaviṭape rasaḥ; bhavān dehahime śaityam
50. You (the self) are the fragrance in the body-flower; you are the immortal nectar in the body-moon. You are the essence in the body-tree; you are the coolness in the body-snow.
त्वय्यस्ति विस्मयस्नेहः शरीरक्षीरसर्पिषि ।
त्वमन्तरस्य देहस्य दारुण्यग्निरिव स्थितः ॥ ५१ ॥
tvayyasti vismayasnehaḥ śarīrakṣīrasarpiṣi ,
tvamantarasya dehasya dāruṇyagniriva sthitaḥ 51
51. tvayi asti vismayasnehaḥ śarīrakṣīrasarpiṣi
tvam antarasya dehasya dāruṇi agniḥ iva sthitaḥ
51. tvayi śarīrakṣīrasarpiṣi vismayasnehaḥ asti tvam
asya dehasya antarasya dāruṇi agniḥ iva sthitaḥ
51. Within you (the self), who are the ghee (essence) extracted from the body's milk, resides a wondrous affection (vismayasneha). You are situated within the inner core of this body, just as fire is latent within wood.
त्वमेवानुत्तमास्वादः प्राकाश्यं तेजसामपि ।
अवगन्ता त्वमर्थानां त्वं भासामवभासकः ॥ ५२ ॥
tvamevānuttamāsvādaḥ prākāśyaṃ tejasāmapi ,
avagantā tvamarthānāṃ tvaṃ bhāsāmavabhāsakaḥ 52
52. tvam eva anuttamāsvādaḥ prākāśyam tejasām api
avagantā tvam arthānām tvam bhāsām avabhāsakaḥ
52. tvam eva anuttamāsvādaḥ (asi);
tvam tejasām api prākāśyam (asi);
tvam arthānām avagantā (asi);
tvam bhāsām avabhāsakaḥ (asi)
52. O self (ātman), you alone are the unsurpassed taste. You are the luminosity even of all splendors. You are the perceiver of all objects (artha), and you are the illuminator of all lights.
स्पन्दस्त्वं सर्ववायूनां त्वं मनोहस्तिनो मदः ।
प्रज्ञानलशिखायास्त्वं प्राकाश्यं तैक्ष्ण्यमेव च ॥ ५३ ॥
spandastvaṃ sarvavāyūnāṃ tvaṃ manohastino madaḥ ,
prajñānalaśikhāyāstvaṃ prākāśyaṃ taikṣṇyameva ca 53
53. spandaḥ tvam sarvavāyūnām tvam manohastinaḥ madaḥ
prajñānalaśikhāyāḥ tvam prākāśyam taikṣṇyam eva ca
53. tvam sarvavāyūnām spandaḥ tvam manohastinaḥ madaḥ
tvam prajñānalaśikhāyāḥ prākāśyam eva ca taikṣṇyam
53. You are the pulsation of all vital airs. You are the intoxication of the mind-elephant. You are both the luminosity and the sharpness of the flame of the fire of wisdom (prajñā).
त्वद्वशादियमात्मीया वाचा संप्रविलीयते ।
दीपवत्पुनरन्यत्र समुदेति कुतोऽपि सा ॥ ५४ ॥
tvadvaśādiyamātmīyā vācā saṃpravilīyate ,
dīpavatpunaranyatra samudeti kuto'pi sā 54
54. tvadvaśāt iyam ātmīyā vācā saṃpravilīyate
dīpavat punaḥ anyatra samudeti kutaḥ api sā
54. tvadvaśāt iyam ātmīyā vācā saṃpravilīyate
punaḥ dīpavat sā anyatra kutaḥ api samudeti
54. By your power, this power of speech (vācā) belonging to one's own self completely dissolves. Then, like a lamp, it arises again from some other source.
त्वयि संसारवर्तिन्यः पदार्थावलयस्तथा ।
कटकाङ्गदकेयूरयुक्तयः कनके यथा ॥ ५५ ॥
tvayi saṃsāravartinyaḥ padārthāvalayastathā ,
kaṭakāṅgadakeyūrayuktayaḥ kanake yathā 55
55. tvayi saṃsāravartinyaḥ padārthāvalayaḥ
tathā kaṭakāṅgadakeyūrayuktayaḥ kanake yathā
55. yathā kaṭakāṅgadakeyūrayuktayaḥ kanake,
tathā saṃsāravartinyaḥ padārthāvalayaḥ tvayi
55. In you exist the successions of phenomena (padārtha) within the cycle of saṃsāra, just as the various forms of bracelets (kaṭaka), armlets (aṅgada), and shoulder ornaments (keyūra) exist in gold.
भवानयमयं चाहंत्वंशब्दैरेवमादिभिः ।
स्वयमेवात्मनात्मानं लीलार्थं स्तौषि वक्षि च ॥ ५६ ॥
bhavānayamayaṃ cāhaṃtvaṃśabdairevamādibhiḥ ,
svayamevātmanātmānaṃ līlārthaṃ stauṣi vakṣi ca 56
56. bhavān ayam ayam ca ahaṃtvamśabdaiḥ evamādibhiḥ
svayam eva ātmanā ātmānam līlārtham stauṣi vakṣi ca
56. bhavān svayam eva ātmanā ātmānam līlārtham (tathā)
ahaṃtvamśabdaiḥ evamādibhiḥ (ca) stauṣi ca vakṣi
56. Indeed, it is you yourself who, by your own self (ātman), praise and speak of your own self (ātman) using terms such as "you (bhavān)," "this (ayam)," "I (aham)," and "you (tvam)," all for the sake of divine play (līlā).
मन्दानिलविनुन्नोऽब्दो गजाश्वनरदृष्टिभिः ।
यथा संलक्ष्यते व्योम्नि तथा त्वं भूतदृष्टिभिः ॥ ५७ ॥
mandānilavinunno'bdo gajāśvanaradṛṣṭibhiḥ ,
yathā saṃlakṣyate vyomni tathā tvaṃ bhūtadṛṣṭibhiḥ 57
57. manda anila vinunnaḥ abdaḥ gajāśvanaradṛṣṭibhiḥ
yathā saṃlakṣyate vyomni tathā tvaṃ bhūtadṛṣṭibhiḥ
57. tvam yathā manda anila vinunnaḥ abdaḥ gajāśvanaradṛṣṭibhiḥ
vyomni saṃlakṣyate tathā bhūtadṛṣṭibhiḥ
57. Just as a cloud, propelled by a gentle breeze, is perceived in the sky through the eyes of elephants, horses, and humans, so too are you perceived through the eyes of all creatures.
यथा हयगजाकारैर्ज्वाला लसति वह्निषु ।
तथैवाव्यतिरिक्तैस्त्वं दृश्यसे भुवि सृष्टिषु ॥ ५८ ॥
yathā hayagajākārairjvālā lasati vahniṣu ,
tathaivāvyatiriktaistvaṃ dṛśyase bhuvi sṛṣṭiṣu 58
58. yathā hayagajākaraiḥ jvālā lasati vahniṣu tathā
eva avyatiriktāiḥ tvaṃ dṛśyase bhuvi sṛṣṭiṣu
58. tvam yathā hayagajākaraiḥ jvālā vahniṣu lasati
tathā eva avyatiriktāiḥ sṛṣṭiṣu bhuvi dṛśyase
58. Just as a flame appears in fires, taking on the forms of horses and elephants, so too are you perceived on earth within all creations, indistinguishable from them.
त्वं ब्रह्माण्डकमुक्तानामच्छिन्नस्तन्तुराततः ।
क्षेत्रं त्वं भूतसस्यानां चिद्रसायनसेवितम् ॥ ५९ ॥
tvaṃ brahmāṇḍakamuktānāmacchinnastanturātataḥ ,
kṣetraṃ tvaṃ bhūtasasyānāṃ cidrasāyanasevitam 59
59. tvam brahmāṇḍakamuktānām acchinnaḥ tantuḥ ātataḥ
kṣetram tvam bhūtasasyānām citrasāyanasevitam
59. tvam brahmāṇḍakamuktānām acchinnaḥ ātataḥ tantuḥ
tvam bhūtasasyānām citrasāyanasevitam kṣetram
59. You are the unbroken, extended thread holding together the pearls of the cosmic egg. You are the field for the crops of all beings, tended by the essence of consciousness.
असत्तदनभिव्यक्तं पदार्थानां प्रकाश्यते ।
त्वया तत्त्वं यथा पक्त्या मांसानां स्वादवेदनम् ॥ ६० ॥
asattadanabhivyaktaṃ padārthānāṃ prakāśyate ,
tvayā tattvaṃ yathā paktyā māṃsānāṃ svādavedanam 60
60. asat tat anabhivyaktam padārthānām prakāśyate
tvayā tattvam yathā paktyā māṃsānām svādavedanam
60. yathā paktyā māṃsānām svādavedanam tathā tvayā asat
tat anabhivyaktam padārthānām tattvam prakāśyate
60. Just as the taste of meats is revealed through cooking, so too is the true nature of things, even those which are non-existent or unmanifest, revealed by you.
विद्यमानापि वस्तुश्रीर्न स्थिता त्वयि न स्थिते ।
वनितारूपलावण्यसत्तेव गतचक्षुषः ॥ ६१ ॥
vidyamānāpi vastuśrīrna sthitā tvayi na sthite ,
vanitārūpalāvaṇyasatteva gatacakṣuṣaḥ 61
61. vidyamānā api vastu śrīḥ na sthitā tvayi na sthite
| vanitā rūpa lāvaṇya sattā iva gata cakṣuṣaḥ
61. vastu śrīḥ vidyamānā api tvayi na sthite na
sthitā gatacakṣuṣaḥ vanitā rūpa lāvaṇya sattā iva
61. Even if the splendor of objects exists, it does not become manifest to you when you are not present (or not aware), just as the existence of a woman's beauty and charm is not perceived by one who has lost their eyes.
सदपीह न सत्तायै वस्तु नावर्जितं त्वया ।
तृप्तये न स्वलावण्यं मुकुरात्प्रतिबिम्बितम् ॥ ६२ ॥
sadapīha na sattāyai vastu nāvarjitaṃ tvayā ,
tṛptaye na svalāvaṇyaṃ mukurātpratibimbitam 62
62. sat api iha na sattāyai vastu na āvarjitam tvayā
| tṛptaye na sva lāvaṇyam mukurāt pratibimbitam
62. iha sat api vastu tvayā na āvarjitam (cet) sattāyai na
mukurāt pratibimbitam sva lāvaṇyam tṛptaye na (iva)
62. Even if an object exists here, it does not truly exist (or become effective) unless it is made manifest or engaged with by you. This is like one's own beauty reflected in a mirror, which does not by itself bring satisfaction.
लुठति त्वां विना देहः काष्ठलोष्टसमः क्षितौ ।
सन्नप्यसन्नगोच्छ्रायः श्यामास्विव रविं विना ॥ ६३ ॥
luṭhati tvāṃ vinā dehaḥ kāṣṭhaloṣṭasamaḥ kṣitau ,
sannapyasannagocchrāyaḥ śyāmāsviva raviṃ vinā 63
63. luṭhati tvām vinā dehaḥ kāṣṭha loṣṭa samaḥ kṣitau |
sat api asat naga ucchrāyaḥ śyāmāsu iva ravim vinā
63. tvām vinā dehaḥ kṣitau kāṣṭha loṣṭa samaḥ luṭhati
ravim vinā śyāmāsu naga ucchrāyaḥ sat api asat iva
63. Without you, the body rolls powerlessly on the ground, like a piece of wood or a clod of earth. It exists yet, at the same time, it is as if it does not exist, just like the towering height of mountains in the darkness of night without the sun.
सुखदुःखक्रमः प्राप्य भवन्तं परिनश्यति ।
प्राकाश्यमासाद्य यथा तमस्तेजोऽथवा हिमम् ॥ ६४ ॥
sukhaduḥkhakramaḥ prāpya bhavantaṃ parinaśyati ,
prākāśyamāsādya yathā tamastejo'thavā himam 64
64. sukha duḥkha kramaḥ prāpya bhavantam parinaśyati
| prākāśyam āsādya yathā tamaḥ tejaḥ athavā himam
64. sukha duḥkha kramaḥ bhavantam prāpya parinaśyati yathā
tamaḥ athavā himam prākāśyam āsādya (parinaśyati)
64. The succession of pleasure and pain, upon reaching you (the true Self), completely vanishes, just as darkness or ice completely vanishes when it encounters light or brilliance.
त्वदालोकनयैवैते स्थितिं यान्ति सुखादय ।
सूर्यालोकनया प्रातर्वर्णाः शुक्लादयो यथा ॥ ६५ ॥
tvadālokanayaivaite sthitiṃ yānti sukhādaya ,
sūryālokanayā prātarvarṇāḥ śuklādayo yathā 65
65. tvat ālokanayā eva ete sthitim yānti sukha ādayaḥ |
sūrya ālokanayā prātar varṇāḥ śukla ādayaḥ yathā ||
65. yathā prātar sūrya ālokanayā śukla ādayaḥ varṇāḥ sthitim yānti,
evam tvat ālokanayā eva ete sukha ādayaḥ sthitim yānti
65. Just as colors like white become manifest in the morning solely through the sun's appearance, similarly, joys and other states (such as sorrows) attain their existence solely through your sight.
लब्धात्मानो विनश्यन्ति संबन्धक्षण एव ते ।
ते तमांसीव दीपस्य दृष्टा एव व्रजन्त्यलम् ॥ ६६ ॥
labdhātmāno vinaśyanti saṃbandhakṣaṇa eva te ,
te tamāṃsīva dīpasya dṛṣṭā eva vrajantyalam 66
66. labdha ātmānaḥ vinaśyanti saṃbandha kṣaṇe eva te |
te tamāṃsi iva dīpasya dṛṣṭā eva vrajanti alam ||
66. te labdha ātmānaḥ saṃbandha kṣaṇe eva vinaśyanti
te dīpasya tamāṃsi iva dṛṣṭā eva alam vrajanti
66. Those (joys and sorrows) that have acquired their individual existence (ātman) perish at the very moment of their association. They are like shadows which, immediately upon being seen by the light of a lamp, completely vanish.
तमस्ता तमसो दीपासत्तायां स्फुटतां गता ।
दीपसंबन्धसमये सा चोत्पद्य विनश्यति ॥ ६७ ॥
tamastā tamaso dīpāsattāyāṃ sphuṭatāṃ gatā ,
dīpasaṃbandhasamaye sā cotpadya vinaśyati 67
67. tamastā tamasaḥ dīpa sattāyām sphuṭatām gatā |
dīpa saṃbandha samaye sā ca utpadya vinaśyati ||
67. tamasaḥ tamastā dīpa sattāyām sphuṭatām gatā
ca sā dīpa saṃbandha samaye utpadya vinaśyati
67. The very nature of darkness becomes distinctly apparent upon the existence of a lamp. And at the moment of the lamp's interaction, that (manifestation of darkness) arises and simultaneously perishes.
तदेवं सुखदुःखश्रीर्दृष्ट्वैव त्वामनामयम् ।
जायते जातमात्रैवं सर्वनाशेन नश्यति ॥ ६८ ॥
tadevaṃ sukhaduḥkhaśrīrdṛṣṭvaiva tvāmanāmayam ,
jāyate jātamātraivaṃ sarvanāśena naśyati 68
68. tat evam sukha duḥkha śrīḥ dṛṣṭvā eva tvām anāmayam
| jāyate jāta mātra evam sarva nāśena naśyati ||
68. evam sukha duḥkha śrīḥ anāmayam tvām dṛṣṭvā
eva jāyate jāta mātra evam sarva nāśena naśyati
68. Therefore, the manifestation of joy and sorrow comes into being solely by perceiving you, who are free from affliction. And thus, as soon as it is born, it (that manifestation) completely perishes.
भङ्गुरत्वादिह स्थातुं कालं नाणुमपि क्षमा ।
निमेषलक्षभागाख्या तन्वी कालकला यथा ॥ ६९ ॥
bhaṅguratvādiha sthātuṃ kālaṃ nāṇumapi kṣamā ,
nimeṣalakṣabhāgākhyā tanvī kālakalā yathā 69
69. bhaṅguratvāt iha sthātuṃ kālam na aṇum api
kṣamā nimeṣalakṣabhāgākhyā tanvī kālakalā yathā
69. yathā nimeṣalakṣabhāgākhyā tanvī kālakalā
bhaṅguratvāt aṇum api kālam iha sthātuṃ na kṣamā
69. Just as a subtle fraction of time, known as the hundred-thousandth part of a blink, is unable to remain here even for an atomic moment due to its inherently fragile nature.
गान्धर्वी नगरी तन्वी सुखदुःखादिभावना ।
स्फुरति त्वत्प्रसादेन त्वयि दृष्टे विलीयते ॥ ७० ॥
gāndharvī nagarī tanvī sukhaduḥkhādibhāvanā ,
sphurati tvatprasādena tvayi dṛṣṭe vilīyate 70
70. gāndharvī nagarī tanvī sukhaduḥkhādibhāvanā
sphurati tvatprasādena tvayi dṛṣṭe vilīyate
70. gāndharvī nagarī tanvī sukhaduḥkhādibhāvanā
tvatprasādena sphurati tvayi dṛṣṭe vilīyate
70. The subtle mirage-like city, which is the mental construct of happiness, sorrow, and other such dualities, manifests through Your grace. When You are realized, it completely dissolves.
त्वदालोकेक्षणोद्भूता त्वदालोकेक्षणक्षया ।
मृतेव जाता जातेव मृता केनोपलक्ष्यते ॥ ७१ ॥
tvadālokekṣaṇodbhūtā tvadālokekṣaṇakṣayā ,
mṛteva jātā jāteva mṛtā kenopalakṣyate 71
71. tvat āloka īkṣaṇa udbhūtā tvat āloka īkṣaṇa kṣayā
mṛtā iva jātā jātā iva mṛtā kena upalakṣyate
71. tvadālokeṣaṇodbhūtā tvadālokeṣaṇakṣayā mṛtā
iva jātā jātā iva mṛtā kena upalakṣyate
71. That which arises from the vision of You and perishes at the vision of You – appearing as if born when dead, and as if dead when born – by whom can such a thing be truly perceived?
क्षणमप्यस्थिरं वस्तु कथं कार्यकरं भवेत् ।
तरङ्गैरुत्पलाकारैर्माला कथमवेक्ष्यते ॥ ७२ ॥
kṣaṇamapyasthiraṃ vastu kathaṃ kāryakaraṃ bhavet ,
taraṅgairutpalākārairmālā kathamavekṣyate 72
72. kṣaṇam api asthiram vastu katham kāryakaram bhavet
taraṅgaiḥ utpalākāraiḥ mālā katham avekṣyate
72. kṣaṇam api asthiram vastu katham kāryakaram bhavet
utpalākāraiḥ taraṅgaiḥ mālā katham avekṣyate
72. How can an object that is unstable even for a moment be effective or achieve any purpose? How can a garland be perceived when it is composed of wave-like lotuses, constantly shifting?
यदा वा जातनिर्नष्टं क्रियां वस्तु करिष्यते ।
तदा रमेत लोकोऽयं मालां कृत्वा तडिद्गणैः ॥ ७३ ॥
yadā vā jātanirnaṣṭaṃ kriyāṃ vastu kariṣyate ,
tadā rameta loko'yaṃ mālāṃ kṛtvā taḍidgaṇaiḥ 73
73. yadā vā jātanirnaṣṭam kriyām vastu kariṣyate
tadā rameta lokaḥ ayam mālām kṛtvā taḍidgaṇaiḥ
73. yadā vā jātanirnaṣṭam kriyām vastu kariṣyate,
tadā ayam lokaḥ taḍidgaṇaiḥ mālām kṛtvā rameta.
73. Only when an active entity, which is by its very nature born and destroyed, can be made permanent, then this world might find joy in creating garlands from flashes of lightning.
इमां सुखादिकां लक्ष्मीं विवेकिजनचेतसि ।
स्थितः सन्नेव गृह्णासि न जहासि समस्थितिम् ॥ ७४ ॥
imāṃ sukhādikāṃ lakṣmīṃ vivekijanacetasi ,
sthitaḥ sanneva gṛhṇāsi na jahāsi samasthitim 74
74. imām sukhādikām lakṣmīm vivekijanacetasi
sthitaḥ san eva gṛhṇāsi na jahāsi samasthitim
74. imām sukhādikām lakṣmīm vivekijanacetasi sthitaḥ san eva gṛhṇāsi,
na samasthitim jahāsi.
74. Even while You are established within the consciousness of discriminating individuals, You accept this fortune that includes happiness and other transient experiences, yet You do not abandon Your state of equanimity.
अविवेकिषु योऽसि त्वं सहजात्मन्यदृच्छया ।
तद्रूपकथनेनालं ममानल्पपदास्पद ॥ ७५ ॥
avivekiṣu yo'si tvaṃ sahajātmanyadṛcchayā ,
tadrūpakathanenālaṃ mamānalpapadāspada 75
75. avivekiṣu yaḥ asi tvam sahajātmani adṛcchayā
tat rūpakathanena alam mama analpapadāspada
75. mama analpapadāspada,
avivekiṣu sahajātmani adṛcchayā yaḥ tvam asi,
tat rūpa-kathanena alam.
75. O You, whose abode is in manifold words (an-alpapada-āspada), there is no need for me to describe that particular form which You assume among the undiscriminating, spontaneously, even in Your inherent nature (ātman).
निरीहेण निरंशेन निरहंकृतिना त्वया ।
सता वाप्यसता वापि कर्तृत्वमुररीकृतम् ॥ ७६ ॥
nirīheṇa niraṃśena nirahaṃkṛtinā tvayā ,
satā vāpyasatā vāpi kartṛtvamurarīkṛtam 76
76. nirīheṇa niraṃśena nirahaṃkṛtinā tvayā satā
vā api asatā vā api kartṛtvam urarīkṛtam
76. nirīheṇa niraṃśena nirahaṃkṛtinā tvayā,
satā vā api asatā vā api,
kartṛtvam urarīkṛtam.
76. By You, who are free from desire, partless, and devoid of ego (ahaṅkāra), doership has been accepted, whether You are considered existent or non-existent.
जय प्रोड्डामराकार जय शान्तिपरायण ।
जय सर्वागमातीत जय सर्वागमास्पद ॥ ७७ ॥
jaya proḍḍāmarākāra jaya śāntiparāyaṇa ,
jaya sarvāgamātīta jaya sarvāgamāspada 77
77. jaya proḍḍāmarākāra jaya śāntiparāyaṇa
jaya sarvāgamātīta jaya sarvāgamāspada
77. jaya proḍḍāmarākāra jaya śāntiparāyaṇa
jaya sarvāgamātīta jaya sarvāgamāspada
77. Hail to you, whose form is tremendously formidable! Hail, O ultimate refuge of peace! Hail, O one who transcends all sacred traditions! Hail, O foundation of all sacred traditions!
जय जात जयाजात जय क्षत जयाक्षत ।
जय भाव जयाभाव जय जेय जयाजय ॥ ७८ ॥
jaya jāta jayājāta jaya kṣata jayākṣata ,
jaya bhāva jayābhāva jaya jeya jayājaya 78
78. jaya jāta jaya ajāta jaya kṣata jaya akṣata
jaya bhāva jaya abhāva jaya jeya jaya ajaya
78. jaya jāta jaya ajāta jaya kṣata jaya akṣata
jaya bhāva jaya abhāva jaya jeya jaya ajaya
78. Hail to that which is born, and hail to that which is unborn! Hail to that which is perishable, and hail to that which is imperishable! Hail to existence, and hail to non-existence! Hail to that which can be conquered, and hail to that which cannot be conquered!
उल्लसाम्युपशाम्यामि तिष्ठाम्यधिगतोऽस्मि च ।
जयी जयाय जीवामि नमो मह्यं नमोऽस्तु ते ॥ ७९ ॥
ullasāmyupaśāmyāmi tiṣṭhāmyadhigato'smi ca ,
jayī jayāya jīvāmi namo mahyaṃ namo'stu te 79
79. ullasāmi upaśāmyāmi tiṣṭhāmi adhigataḥ asmi ca
jayī jayāya jīvāmi namaḥ mahyam namaḥ astu te
79. ullasāmi upaśāmyāmi tiṣṭhāmi adhigataḥ asmi ca
jayī jayāya jīvāmi namaḥ mahyam namaḥ astu te
79. I rejoice, I become calm, I remain steadfast, and I have attained (realization). I am victorious, and I live for triumph. Salutations to myself; salutations to you!
त्वयि स्थिते मयि विगतामयात्मनि स्वसंस्थितौ व्यपगतरागरञ्जने ।
क्व बन्धनं क्व च विपदः क्व संपदो भवाभवौ क्व शममुपैमि शाश्वतम् ॥ ८० ॥
tvayi sthite mayi vigatāmayātmani svasaṃsthitau vyapagatarāgarañjane ,
kva bandhanaṃ kva ca vipadaḥ kva saṃpado bhavābhavau kva śamamupaimi śāśvatam 80
80. tvayi sthite mayi vigatāmayātmani
svasaṃsthitau vyapagatarāgarañjane kva
bandhanam kva ca vipadaḥ kva sampadaḥ
bhavābhavau kva śamam upaimi śāśvatam
80. tvayi mayi vigatāmayātmani svasaṃsthitau vyapagatarāgarañjane sthite,
kva bandhanam? kva ca vipadaḥ? kva sampadaḥ? kva bhavābhavau? aham śāśvatam śamam upaimi.
80. When You (the ultimate reality) are established in me - the individual self (ātman) whose afflictions have departed, who abides in its own essential nature, and from whom the coloring of attachment has completely vanished - where then is bondage? And where are misfortunes? Where are fortunes? Where are existence and non-existence? I attain eternal peace (śama).

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

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

upaśama 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 (current chapter) 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