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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-5

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श्रीवसिष्ठ उवाच ।
इदमुत्तमसिद्धान्तसुन्दरं सुन्दराकृते ।
उपशान्तिप्रकरणं श्रृणुष्वावहितो हितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
idamuttamasiddhāntasundaraṃ sundarākṛte ,
upaśāntiprakaraṇaṃ śrṛṇuṣvāvahito hitam 1
1. śrīvasiṣṭhaḥ uvāca idam uttamasiddhāntasundaram
sundarākṛte upaśāntiprakaraṇam śṛṇuṣva avahitaḥ hitam
1. śrīvasiṣṭhaḥ uvāca he sundarākṛte avahitaḥ san hitam
idam uttamasiddhāntasundaram upaśāntiprakaraṇam śṛṇuṣva
1. Śrī Vasiṣṭha said: O beautiful one (sundarākṛte), listen attentively and for your benefit to this chapter on supreme tranquility (upaśānti), which is made beautiful by its excellent (uttama) principles (siddhānta).
दीर्घसंसारमायेयं राम राजसतामसैः ।
धार्यते जन्तुभिर्नित्यं सुस्तम्भैरिव मण्डपः ॥ २ ॥
dīrghasaṃsāramāyeyaṃ rāma rājasatāmasaiḥ ,
dhāryate jantubhirnityaṃ sustambhairiva maṇḍapaḥ 2
2. dīrghasaṃsāramāyā iyam rāma rājasatāmasaiḥ
dhāryate jantubhiḥ nityam sustambhaiḥ iva maṇḍapaḥ
2. rāma,
iyam dīrghasaṃsāramāyā rājasatāmasaiḥ jantubhiḥ sustambhaiḥ maṇḍapaḥ iva nityam dhāryate.
2. O Rāma, this expansive illusion (māyā) of transmigration (saṃsāra) is constantly sustained by beings dominated by *rajas* and *tamas* qualities, much like a pavilion is held up by sturdy pillars.
सत्त्वस्यजातिभिर्धीरैस्त्वादृशैर्गुणबृंहितैः ।
हेलया त्यज्यते पक्वा मायेयं त्वगिवोरगैः ॥ ३ ॥
sattvasyajātibhirdhīraistvādṛśairguṇabṛṃhitaiḥ ,
helayā tyajyate pakvā māyeyaṃ tvagivoragaiḥ 3
3. sattvasyajātibhiḥ dhīraiḥ tvādṛśaiḥ guṇabṛṃhitaiḥ
helayā tyajyate pakvā māyā iyam tvak iva uragaiḥ
3. tvādṛśaiḥ guṇabṛṃhitaiḥ dhīraiḥ sattvasyajātibhiḥ (puruṣaiḥ) pakvā iyam māyā helayā tyajyate,
(yathā) uragaiḥ tvak iva.
3. However, this illusion (māyā), when fully matured, is effortlessly discarded by steadfast and wise beings of *sattva* nature, who are enhanced by good qualities, just as snakes shed their old skin.
ये सत्त्वजातयः प्राज्ञास्तथा राजससात्त्विकाः ।
विचारयन्ति ते साधो जगत्पूर्वपरम्पराम् ॥ ४ ॥
ye sattvajātayaḥ prājñāstathā rājasasāttvikāḥ ,
vicārayanti te sādho jagatpūrvaparamparām 4
4. ye sattvajātayaḥ prājñāḥ tathā rājasasāttvikāḥ
vicārayanti te sādho jagatpūrvaparampārām
4. sādho,
ye sattvajātayaḥ prājñāḥ,
tathā rājasasāttvikāḥ (santi),
te jagatpūrvaparampārām vicārayanti.
4. O virtuous one, those wise individuals whose nature is *sattva*, and likewise those who possess both *rajas* and *sattva* qualities, they contemplate the world's ancient succession.
शास्त्रसज्जनसत्कार्यसङ्गेनोपहतैनसाम् ।
सारावलोकिनी बुद्धिर्जायते दीपिकोपमा ॥ ५ ॥
śāstrasajjanasatkāryasaṅgenopahatainasām ,
sārāvalokinī buddhirjāyate dīpikopamā 5
5. śāstrasajjanasatāryasaṅgena upahataenasām
sārāvalokinī buddhiḥ jāyate dīpikopamā
5. śāstrasajjanasatāryasaṅgena upahataenasām (puruṣāṇām) sārāvalokinī dīpikopamā buddhiḥ jāyate.
5. For those whose impurities have been removed through association with scriptures, virtuous individuals, and good deeds, an illuminating intellect (buddhi) that discerns the essence arises, comparable to a lamp.
स्वयमेव विचारेण विचार्यात्मानमात्मना ।
यावन्नाधिगतं ज्ञेयं न तावदधिगम्यते ॥ ६ ॥
svayameva vicāreṇa vicāryātmānamātmanā ,
yāvannādhigataṃ jñeyaṃ na tāvadadhigamyate 6
6. svayam eva vicāreṇa vicārya ātmānam ātmanā
yāvat na adhigatam jñeyam na tāvat adhigamyate
6. ātmanā svayam eva vicāreṇa ātmānam vicārya
yāvat jñeyam na adhigatam tāvat na adhigamyate
6. One must investigate the self (ātman) by the self (ātman) through one's own inquiry. As long as the knowable truth is not understood, it will not be attained.
प्रज्ञावतां नयवतां धीराणां कुलशालिनाम् ।
जात्या राजससत्त्वानां मुख्यस्त्वं रघुनन्दन ॥ ७ ॥
prajñāvatāṃ nayavatāṃ dhīrāṇāṃ kulaśālinām ,
jātyā rājasasattvānāṃ mukhyastvaṃ raghunandana 7
7. prajñāvatām nayavatām dhīrāṇām kulaśālinām
jātyā rājasasattvānām mukhyaḥ tvam raghunandana
7. raghunandana tvam prajñāvatām nayavatām dhīrāṇām
kulaśālinām jātyā rājasasattvānām mukhyaḥ
7. O scion of Raghu (raghunandana), you are chief among the discerning, the prudent, the steadfast, and those of noble lineage, possessing by nature the qualities of both activity (rajas) and goodness (sattva).
स्वयमालोकय प्राज्ञ संसारारम्भदृष्टिषु ।
किं सत्यं किमसत्यं वा भव सत्यपरायणः ॥ ८ ॥
svayamālokaya prājña saṃsārārambhadṛṣṭiṣu ,
kiṃ satyaṃ kimasatyaṃ vā bhava satyaparāyaṇaḥ 8
8. svayam ālokaya prājña saṃsārārambhadṛṣṭiṣu
kim satyam kim asatyam vā bhava satyaparāyaṇaḥ
8. prājña svayam saṃsārārambhadṛṣṭiṣu kim satyam
kim vā asatyam ālokaya satyaparāyaṇaḥ bhava
8. O wise one, observe for yourself the perspectives regarding the beginning of worldly existence (saṃsāra). What is true and what is false? And may you be devoted to the truth.
आदावन्ते च यन्नास्ति कीदृशी तस्य सत्यता ।
आदावन्ते च यन्नित्यं तत्सत्यं नाम नेतरत् ॥ ९ ॥
ādāvante ca yannāsti kīdṛśī tasya satyatā ,
ādāvante ca yannityaṃ tatsatyaṃ nāma netarat 9
9. ādau ante ca yat na asti kīdṛśī tasya satyatā
ādau ante ca yat nityam tat satyam nāma na itarat
9. yat ādau ca ante na asti tasya satyatā kīdṛśī
yat ādau ca ante nityam tat nāma satyam itarat na
9. That which does not exist in the beginning and in the end, what kind of reality (satyatā) can it possess? That which is eternal in the beginning and in the end, that is indeed the truth; nothing else is.
आद्यन्तासन्मये यस्य वस्तुन्यासज्जते मनः ।
तस्य मुग्धपशोर्जन्तोर्विवेकः केन जन्यते ॥ १० ॥
ādyantāsanmaye yasya vastunyāsajjate manaḥ ,
tasya mugdhapaśorjantorvivekaḥ kena janyate 10
10. ādyantāsanmaye yasya vastuni āsajjate manaḥ
tasya mugdhapaśoḥ jantoḥ vivekaḥ kena janyate
10. yasya manaḥ ādyantāsanmaye vastuni āsajjate
tasya mugdhapaśoḥ jantoḥ vivekaḥ kena janyate
10. When one's mind (manas) becomes attached to an object that is perishable and ultimately unreal (existing between a beginning and an end), how can discrimination (viveka) be generated in such a deluded creature, who is akin to a foolish animal?
जायते मन एवेह मन एव विवर्धते ।
सम्यग्दर्शनदृष्ट्या तु मन एव हि मुच्यते ॥ ११ ॥
jāyate mana eveha mana eva vivardhate ,
samyagdarśanadṛṣṭyā tu mana eva hi mucyate 11
11. jāyate manaḥ eva iha manaḥ eva vivardhate
samyagdarśanadṛṣṭyā tu manaḥ eva hi mucyate
11. manaḥ eva iha jāyate manaḥ eva vivardhate
tu samyagdarśanadṛṣṭyā hi manaḥ eva mucyate
11. Indeed, the mind (manas) arises in this world, and the mind (manas) alone proliferates. But through the insight of right understanding (samyagdarśana), the mind (manas) itself is certainly liberated.
श्रीराम उवाच ।
ज्ञातमेतन्मया ब्रह्मन्यथास्मिन्भुवनत्रये ।
मन एव हि संसारिजरामरणभाजनम् ॥ १२ ॥
śrīrāma uvāca ,
jñātametanmayā brahmanyathāsminbhuvanatraye ,
mana eva hi saṃsārijarāmaraṇabhājanam 12
12. śrīrāmaḥ uvāca jñātam etat mayā brahman yathā asmin
bhuvanatraye manaḥ eva hi saṃsārijārāmaraṇabhājanam
12. śrīrāmaḥ uvāca brahman mayā etat jñātam yathā asmin
bhuvanatraye manaḥ eva hi saṃsārijārāmaraṇabhājanam
12. Shri Rama said: 'O Brahman, I have understood this, that in these three worlds, the mind (manas) alone is indeed the vessel for the continuous cycle of transmigration (saṃsāra), old age, and death.'
यस्तस्योत्तरणोपायस्तन्मे ब्रूहि सुनिश्चितम् ।
हार्दं तमस्त्वयार्केण राघवाणां विनाश्यते ॥ १३ ॥
yastasyottaraṇopāyastanme brūhi suniścitam ,
hārdaṃ tamastvayārkeṇa rāghavāṇāṃ vināśyate 13
13. yaḥ tasya uttaraṇopāyaḥ tat me brūhi suniścitam
hārdam tamaḥ tvayā arkeṇa rāghavāṇām vināśyate
13. tasya yaḥ uttaraṇopāyaḥ tat suniścitam me brūhi
tvayā arkeṇa rāghavāṇām hārdam tamaḥ vināśyate
13. Therefore, tell me the certain means of transcending that (mind). You, like the sun (arka), destroy the inner darkness (tamas) for the descendants of Raghu (rāghavāṇām).
श्रीवसिष्ठ उवाच ।
पूर्वं राघव शास्त्रेण वैराग्येण परेण च ।
तथा सज्जनसङ्गेन नीयतां पुण्यतां मनः ॥ १४ ॥
śrīvasiṣṭha uvāca ,
pūrvaṃ rāghava śāstreṇa vairāgyeṇa pareṇa ca ,
tathā sajjanasaṅgena nīyatāṃ puṇyatāṃ manaḥ 14
14. śrīvasiṣṭhaḥ uvāca pūrvaṃ rāghava śāstreṇa vairāgyeṇa
pareṇa ca tathā sajjana-saṅgena nīyatāṃ puṇyatāṃ manaḥ
14. śrīvasiṣṭhaḥ uvāca rāghava pūrvaṃ manaḥ śāstreṇa pareṇa
vairāgyeṇa ca tathā sajjana-saṅgena puṇyatāṃ nīyatāṃ
14. Śrī Vasiṣṭha said: First, O Rāghava, let the mind (manas) be guided towards purity through scripture (śāstra), supreme dispassion (vairāgya), and the association with noble individuals (sajjana-saṅga).
ततस्तस्योपदिष्टेन कृत्वा ध्यानार्चनादिकम् ।
क्रमेण पदमाप्नोति तद्यत्परमपावनम् ॥ १६ ॥
tatastasyopadiṣṭena kṛtvā dhyānārcanādikam ,
krameṇa padamāpnoti tadyatparamapāvanam 16
16. tataḥ tasya upadiṣṭena kṛtvā dhyāna-arcana-ādikam
krameṇa padam āpnoti tat yat parama-pāvanam
16. tataḥ tasya upadiṣṭena dhyāna-arcana-ādikam
kṛtvā krameṇa yat tat parama-pāvanam padam āpnoti
16. Thereafter, having performed meditation (dhyāna), worship, and similar practices as instructed by him, one gradually attains that supremely sacred state.
विचारेणावदातेन पश्यत्यात्मानमात्मना ।
इन्दुना शीतलेनान्तर्विश्वं खमिव तेजसा ॥ १७ ॥
vicāreṇāvadātena paśyatyātmānamātmanā ,
indunā śītalenāntarviśvaṃ khamiva tejasā 17
17. vicāreṇa avadātena paśyati ātmānam ātmanā
indunā śītalena antar viśvam kham iva tejasā
17. avadātena vicāreṇa ātmanā ātmānam paśyati
śītalena indunā tejasā antar viśvam kham iva
17. Through pure discernment, one perceives the self (ātman) by means of the self (ātman), just as one internally perceives the universe (viśva), which is like the vast sky, with the cool light of the moon.
तावद्भवमहाम्भोधौ जनस्तृणवदुह्यते ।
विचारतटविश्रान्तिमेति यावन्न चेतसा ॥ १८ ॥
tāvadbhavamahāmbhodhau janastṛṇavaduhyate ,
vicārataṭaviśrāntimeti yāvanna cetasā 18
18. tāvat bhava-mahā-ambhodhau janaḥ tṛṇavat uhyate
vicāra-taṭa-viśrāntim eti yāvat na cetasā
18. yāvat cetasā vicāra-taṭa-viśrāntim na eti
tāvat janaḥ bhava-mahā-ambhodhau tṛṇavat uhyate
18. So long as the mind (cetas) does not attain rest upon the shore of discernment, a person is carried away like a blade of grass in the great ocean of worldly existence (saṃsāra).
विचारेण परिज्ञातवस्तुनोऽस्य जनस्य धीः ।
सर्वानधःकरोत्याधीन्सौम्याम्भ इव वालुकाः ॥ १९ ॥
vicāreṇa parijñātavastuno'sya janasya dhīḥ ,
sarvānadhaḥkarotyādhīnsaumyāmbha iva vālukāḥ 19
19. vicāreṇa parijñātavastunaḥ asya janasya dhīḥ sarvān
adhaḥ karoti ādhīn saumya ambhaḥ iva vālukāḥ
19. asya janasya vicāreṇa parijñātavastunaḥ dhīḥ sarvān
ādhīn adhaḥ karoti saumya ambhaḥ vālukāḥ iva
19. The intellect (dhīḥ) of this person, who has fully understood reality through deliberation, subdues all mental anxieties (ādhīn), just as gentle water subdues sand.
इदं रुक्ममिदं भस्म परिज्ञातमिति स्फुटम् ।
न यथा हेमकारस्य हेमज्ञानात्मनस्तथा ॥ २० ॥
idaṃ rukmamidaṃ bhasma parijñātamiti sphuṭam ,
na yathā hemakārasya hemajñānātmanastathā 20
20. idam rukmam idam bhasma parijñātam iti sphuṭam
na yathā hemakārasya hemajñāna ātmanaḥ tathā
20. idam rukmam idam bhasma iti sphuṭam parijñātam
hemajñāna ātmanaḥ hemakārasya yathā na tathā
20. "This is gold, this is ash" - such a distinction is clearly known (by a common person). However, it is not known in the same way by a goldsmith, whose true nature (ātman) is the knowledge of gold.
अक्षयोऽयं मनागात्मा स्वात्मन्यवगते चिरम् ।
भवतीति नरस्येह मोहस्यावसरः कुतः ॥ २१ ॥
akṣayo'yaṃ manāgātmā svātmanyavagate ciram ,
bhavatīti narasyeha mohasyāvasaraḥ kutaḥ 21
21. akṣayaḥ ayam manāk ātmā sva ātmani avagate ciram
bhavati iti narasya iha mohasya avasaraḥ kutaḥ
21. ayam akṣayaḥ ātmā manāk sva ātmani avagate ciram
bhavati iti iha narasya mohasya avasaraḥ kutaḥ
21. This imperishable self (ātman), when it is understood even slightly as one's own self (ātman), truly exists eternally. Thus, for a person in this world, where is the scope for delusion?
अपरिज्ञातसारे हि मनोऽन्तर्यदि मुह्यते ।
ज्ञातसारे त्वसंदिग्धमसती किल मूढता ॥ २२ ॥
aparijñātasāre hi mano'ntaryadi muhyate ,
jñātasāre tvasaṃdigdhamasatī kila mūḍhatā 22
22. aparijñātasāre hi manas antar yadi muhyate |
jñātasāre tu asandigdham asatī kila mūḍhatā
22. yadi aparijñātasāre hi manas antar muhyate
tu jñātasāre mūḍhatā asandigdham asatī kila
22. If indeed the mind is inwardly deluded when the essence (or true nature) is not understood, then, when the essence is known, foolishness (mūḍhatā) is undoubtedly non-existent.
हे जना अपरिज्ञात आत्मा वो दुःखसिद्धये ।
परिज्ञातस्त्वनन्ताय सुखायोपशमाय च ॥ २३ ॥
he janā aparijñāta ātmā vo duḥkhasiddhaye ,
parijñātastvanantāya sukhāyopaśamāya ca 23
23. he janā aparijñātaḥ ātmā vaḥ duḥkhasiddhaye |
parijñātaḥ tu anantāya sukhāya upaśamāya ca ||
23. he janā,
aparijñātaḥ ātmā vaḥ duḥkhasiddhaye (bhavati).
parijñātaḥ tu anantāya sukhāya upaśamāya ca (bhavati).
23. O people, the unknown self (ātman) leads to your suffering, while the known self (ātman) leads to everlasting happiness and tranquility.
मिश्रीभूतमिवानेन देहेनोपहतात्मना ।
व्यक्तीकृत्य स्वमात्मानं स्वस्था भवत मा चिरम् ॥ २४ ॥
miśrībhūtamivānena dehenopahatātmanā ,
vyaktīkṛtya svamātmānaṃ svasthā bhavata mā ciram 24
24. miśrībhūtam iva anena dehena upahatātmanā |
vyaktīkṛtya svam ātmānam svasthā bhavata mā ciram ||
24. (he janāḥ!),
anena dehena miśrībhūtam iva upahatātmanā svam ātmānam vyaktīkṛtya,
mā ciram svasthā bhavata.
24. Having revealed your own self (ātman), which seems as if mixed with this body and afflicted by it, quickly become established in your true nature, without delay.
देहेनास्य न संबन्धो मनागेवामलात्मनः ।
हेम्नः पङ्कलवेनेव तद्गतस्यापि मानवाः ॥ २५ ॥
dehenāsya na saṃbandho manāgevāmalātmanaḥ ,
hemnaḥ paṅkalaveneva tadgatasyāpi mānavāḥ 25
25. dehena asya na sambandhaḥ manāk eva amalaātmanaḥ
| hemnaḥ paṅkalavena iva tatgatasya api mānavāḥ ||
25. he mānavāḥ,
amalaātmanaḥ asya dehena manāk eva sambandhaḥ na (asti).
hemnaḥ paṅkalavena iva,
tatgatasya api (sattvaḥ asti).
25. O human beings, this pure self (ātman) has not even the slightest connection with the body, just as gold has no connection with a speck of mud, even if it happens to be within it.
पृथगात्मा पृथग्देही जलपद्मलवोपमौ ।
ऊर्ध्वबाहुर्विरौम्येष न च कश्चिच्छृणोति मे ॥ २६ ॥
pṛthagātmā pṛthagdehī jalapadmalavopamau ,
ūrdhvabāhurviraumyeṣa na ca kaścicchṛṇoti me 26
26. pṛthak ātmā pṛthak dehī jala padma lava upamau |
ūrdhvabāhuḥ viraumi eṣa na ca kaścid śṛṇoti me ||
26. ātmā pṛthak,
dehī pṛthak (asti); (tau) jala-padmalava-upamau (sthaḥ).
eṣaḥ (aham) ūrdhvabāhuḥ viraumi,
ca kaścit me na śṛṇoti.
26. The self (ātman) is distinct, and the body (dehin) is distinct, just like water and a lotus leaf. I cry out with raised arms, yet no one hears me.
जडधर्मि मनो यावद्गर्तकच्छपवत्स्थितम् ।
भोगमार्गवदामूढं विस्मृतात्मविचारणम् ॥ २७ ॥
jaḍadharmi mano yāvadgartakacchapavatsthitam ,
bhogamārgavadāmūḍhaṃ vismṛtātmavicāraṇam 27
27. jaḍadharmi manaḥ yāvat gartakacchapavat sthitam
bhogamārgavat āmūḍham vismṛtātmavicāraṇam
27. yāvat jaḍadharmi manaḥ gartakacchapavat sthitam
bhogamārgavat āmūḍham vismṛtātmavicāraṇam
27. As long as the mind (manas), possessing an inert nature (dharma), remains like a tortoise stuck in a pit, completely deluded by the path of worldly enjoyments, and oblivious to inquiry into the self (ātman)...
तावत्संसारतिमिरं सेन्दुनापि सवह्निना ।
अर्कद्वादशकेनापि मनागपि न भिद्यते ॥ २८ ॥
tāvatsaṃsāratimiraṃ sendunāpi savahninā ,
arkadvādaśakenāpi manāgapi na bhidyate 28
28. tāvat saṃsāratimiram sa-indunā api sa-vahninā
arkadvādaśakena api manāk api na bhidyate
28. tāvat saṃsāratimiram sa-indunā api sa-vahninā
api arkadvādaśakena api manāk api na bhidyate
28. Then, the darkness of saṃsāra is not dispelled even in the slightest, not even by the moon, nor by fire, nor by the combined force of twelve suns.
संप्रबुद्धे हि मनसि स्वां विवेचयति स्थितिम् ।
नैशमर्कोदय इव तमो हार्दं पलायते ॥ २९ ॥
saṃprabuddhe hi manasi svāṃ vivecayati sthitim ,
naiśamarkodaya iva tamo hārdaṃ palāyate 29
29. samprabuddhe hi manasi svām vivecayati sthitim
naiśam arka-udayaḥ iva tamaḥ hārdam palāyate
29. hi samprabuddhe manasi svām sthitim vivecayati
arka-udayaḥ iva naiśam hārdam tamaḥ palāyate
29. Indeed, when the mind (manas) is fully awakened, it discerns its true condition. The inner darkness then flees, just as the darkness of night disappears at sunrise.
नित्यमुत्तमबोधाय योगशय्यागतं मनः ।
बोधयेद्भवभेदाय भवो ह्यत्यन्तदुःखदः ॥ ३० ॥
nityamuttamabodhāya yogaśayyāgataṃ manaḥ ,
bodhayedbhavabhedāya bhavo hyatyantaduḥkhadaḥ 30
30. nityam uttamabodhāya yogaśayyāgatam manaḥ
bodhayet bhavabhedāya bhavaḥ hi atyantaduḥkhadaḥ
30. nityam manaḥ yogaśayyāgatam uttamabodhāya
bhavabhedāya bodhayet hi bhavaḥ atyantaduḥkhadaḥ
30. One should constantly awaken the mind (manas), which is settled in the meditative state (yoga-śayyā), for the attainment of supreme knowledge and for the dissolution of worldly existence (bhava), for worldly existence (bhava) indeed brings extreme suffering.
यथा रजोभिर्गगनं यथा कमलमम्बुभिः ।
न लिप्यते हि संश्लिष्टैर्देहैरात्मा तथैव च ॥ ३१ ॥
yathā rajobhirgaganaṃ yathā kamalamambubhiḥ ,
na lipyate hi saṃśliṣṭairdehairātmā tathaiva ca 31
31. yathā rajobhiḥ gaganam yathā kamalam ambubhiḥ na
lipyate hi saṃśliṣṭaiḥ dehaiḥ ātmā tathā eva ca
31. yathā gaganam rajobhiḥ na lipyate yathā kamalam ambubhiḥ na
lipyate tathā eva ca ātmā saṃśliṣṭaiḥ dehaiḥ hi na lipyate
31. Just as the sky is not stained by dust, and a lotus by water, so too the Self (ātman), though associated with bodies, is indeed not affected by them.
कर्दमादि यथा हेम्ना श्लिष्टिमेति पृथक्स्थितम् ।
नान्तःपरिणतिं याति जडो देहस्तथात्मना ॥ ३२ ॥
kardamādi yathā hemnā śliṣṭimeti pṛthaksthitam ,
nāntaḥpariṇatiṃ yāti jaḍo dehastathātmanā 32
32. kardama ādi yathā hemnā śliṣṭim eti pṛthaksthitam
na antaḥpariṇatim yāti jaḍaḥ dehaḥ tathā ātmanā
32. yathā pṛthaksthitam kardama ādi hemnā śliṣṭim eti na antaḥpariṇatim
yāti tathā jaḍaḥ dehaḥ ātmanā na antaḥpariṇatim yāti
32. Just as mud and other impurities, though existing separately, may come into contact with gold, yet the gold does not undergo an internal transformation; similarly, the inert body (jaḍa deha) does not undergo an internal transformation through the Self (ātman).
सुखदुःखानुभावित्वमात्मनीत्यवबुध्यते ।
असत्यमेव गगने बिन्दुताम्लानते यथा ॥ ३३ ॥
sukhaduḥkhānubhāvitvamātmanītyavabudhyate ,
asatyameva gagane bindutāmlānate yathā 33
33. sukhaduḥkhānubhāvitvam ātmani iti avabudhyate
asatyam eva gagane bindutāmlānate yathā
33. ātmani sukhaduḥkhānubhāvitvam iti avabudhyate
asatyam eva yathā gagane bindutāmlānate
33. The notion that the Self (ātman) is the experiencer of pleasure and pain is perceived (by some), but this is indeed false, just like the appearance of spots and dimness in the sky.
सुखदुःखे न देहस्य सर्वातीतस्य नात्मनः ।
एते ह्यज्ञानकस्यैव तस्मिन्नष्टे न कस्यचित् ॥ ३४ ॥
sukhaduḥkhe na dehasya sarvātītasya nātmanaḥ ,
ete hyajñānakasyaiva tasminnaṣṭe na kasyacit 34
34. sukhaduḥkhe na dehasya sarvātītasya na ātmanaḥ
ete hi ajñānakasya eva tasmin naṣṭe na kasyacit
34. sukhaduḥkhe dehasya na sarvātītasya ātmanaḥ na
ete hi ajñānakasya eva tasmin naṣṭe na kasyacit
34. Pleasure and pain do not belong to the body, nor do they belong to the Self (ātman), which transcends everything. These (pleasure and pain) indeed pertain only to ignorance (ajñāna). When that (ignorance) is destroyed, they belong to no one.
न कस्यचित्सुखं किंचिद्दुःखं च नच कस्यचित् ।
सर्वमात्ममयं शान्तमनन्तं पश्य राघव ॥ ३५ ॥
na kasyacitsukhaṃ kiṃcidduḥkhaṃ ca naca kasyacit ,
sarvamātmamayaṃ śāntamanantaṃ paśya rāghava 35
35. na kasyacit sukham kiñcit duḥkham ca na ca kasyacit
sarvam ātmamayam śāntam anantam paśya rāghava
35. rāghava kasyacit kiñcit sukham na ca kasyacit
duḥkham na sarvam ātmamayam śāntam anantam paśya
35. O Rāghava, perceive that no one truly experiences any happiness or sorrow. Everything is intrinsically of the self (ātman), tranquil, and infinite.
इमा याः परिदृश्यन्ते वितताः सृष्टिदृष्टयः ।
पयसीव तरङ्गास्ते पिच्छं व्योम्नीव चात्मनि ॥ ३६ ॥
imā yāḥ paridṛśyante vitatāḥ sṛṣṭidṛṣṭayaḥ ,
payasīva taraṅgāste picchaṃ vyomnīva cātmani 36
36. imāḥ yāḥ paridṛśyante vitatāḥ sṛṣṭidṛṣṭayaḥ payasi
iva taraṅgāḥ te piccham vyomni iva ca ātmani
36. yāḥ imāḥ vitatāḥ sṛṣṭidṛṣṭayaḥ paridṛśyante te
payasi taraṅgāḥ iva vyomni piccham iva ca ātmani
36. These extensive and visible manifestations of creation are like waves in water, or like an image in the sky, all existing within the self (ātman).
यथा मणिर्ददात्यात्मच्छायाः स्वयमकारणम् ।
तेजोमयीस्तथैवायमात्मा सृष्टीः प्रयच्छति ॥ ३७ ॥
yathā maṇirdadātyātmacchāyāḥ svayamakāraṇam ,
tejomayīstathaivāyamātmā sṛṣṭīḥ prayacchati 37
37. yathā maṇiḥ dadāti ātmacchāyāḥ svayam akāraṇam
tejomayīḥ tathā eva ayam ātmā sṛṣṭīḥ prayacchati
37. yathā maṇiḥ svayam akāraṇam tejomayīḥ ātmacchāyāḥ
dadāti tathā eva ayam ātmā sṛṣṭīḥ prayacchati
37. Just as a gem spontaneously produces its own luminous reflections without any external cause, so too does this self (ātman) manifest various creations.
आत्मा जगच्च सुमते नैकं न द्वैतमप्यसत् ।
आभासमात्रमेवेदमित्थं संप्रति जृम्भते ॥ ३८ ॥
ātmā jagacca sumate naikaṃ na dvaitamapyasat ,
ābhāsamātramevedamitthaṃ saṃprati jṛmbhate 38
38. ātmā jagat ca sumate na ekam na dvaitam api asat
ābhāsamātram eva idam ittham samprati jṛmbhate
38. sumate ātmā ca jagat na ekam na dvaitam api asat
idam ittham ābhāsamātram eva samprati jṛmbhate
38. O wise one, the self (ātman) and the world are neither truly one nor ultimately dual. Indeed, this entire manifestation is merely an appearance (ābhāsa), and it is unreal (asat), presently unfolding in this manner.
समस्तं खल्विदं ब्रह्म सर्वमात्मैवमाततम् ।
अहमन्यदिदं चान्यदिति भ्रान्तिं त्यजानघ ॥ ३९ ॥
samastaṃ khalvidaṃ brahma sarvamātmaivamātatam ,
ahamanyadidaṃ cānyaditi bhrāntiṃ tyajānagha 39
39. samastam khalu idam brahma sarvam ātmā evam ātatam
aham anyat idam ca anyat iti bhrāntim tyaja anagha
39. anagha khalu samastam idam brahma sarvam ātmā evam
ātatam aham anyat ca idam anyat iti bhrāntim tyaja
39. O sinless one, indeed, all of this is the supreme reality (brahman), and everything is thus pervaded by the self (ātman). Abandon the delusion that "I am different and this (world) is different."
तते ब्रह्मघने नित्ये संभवन्ति न कल्पनाः ।
विच्छित्तयः पयोराशौ यथा राम न सन्मयाः ॥ ४० ॥
tate brahmaghane nitye saṃbhavanti na kalpanāḥ ,
vicchittayaḥ payorāśau yathā rāma na sanmayāḥ 40
40. tate brahmaghane nitye saṃbhavanti na kalpanāḥ
vicchittayaḥ payorāśau yathā rāma na sanmayāḥ
40. rāma tate brahmaghane nitye kalpanāḥ na saṃbhavanti
yathā payorāśau vicchittayaḥ na sanmayāḥ
40. In that all-pervading, dense, and eternal supreme reality (brahman), no distinct mental constructions (kalpanā) arise. Just as, O Rāma, divisions (like waves) in the ocean are not real entities in themselves.
एकस्मिन्नेव सर्वस्मिन्परमात्मनि वस्तुनि ।
द्वितीया कल्पना नास्ति वह्नौ हिमकणा यथा ॥ ४१ ॥
ekasminneva sarvasminparamātmani vastuni ,
dvitīyā kalpanā nāsti vahnau himakaṇā yathā 41
41. ekasmin eva sarvasmin paramātmani vastuni
dvitīyā kalpanā na asti vahnau himakaṇā yathā
41. ekasmin eva sarvasmin paramātmani vastuni
dvitīyā kalpanā na asti yathā vahnau himakaṇāḥ
41. In the one, all-encompassing reality (vastu) that is the supreme self (paramātman), there is no second conceptualization (kalpanā). Just as there are no particles of ice in fire.
भावयन्नात्मनात्मानं चिद्रूपेणैव चिन्मयम् ।
ऋजूज्ज्वलमये ह्यात्मा स्वयमात्मनि जृम्भते ॥ ४२ ॥
bhāvayannātmanātmānaṃ cidrūpeṇaiva cinmayam ,
ṛjūjjvalamaye hyātmā svayamātmani jṛmbhate 42
42. bhāvayan ātmanā ātmānam citrūpeṇa eva cinmayam
ṛjūjjvalamaye hi ātmā svayam ātmani jṛmbhate
42. ātmanā ātmānam citrūpeṇa eva cinmayam bhāvayan
hi ātmā svayam ātmani ṛjūjjvalamaye jṛmbhate
42. Meditating on the self (ātman) by the self, as being essentially consciousness (cit-rūpa) and full of consciousness (cinmaya), indeed, the self (ātman) spontaneously expands within itself, in its own straightforward and luminous nature.
न शोकोस्ति न मोहोस्ति न जन्मास्ति न जन्मवान् ।
यदस्तीह तदेवास्ति विज्वरो भव राघव ॥ ४३ ॥
na śokosti na mohosti na janmāsti na janmavān ,
yadastīha tadevāsti vijvaro bhava rāghava 43
43. na śokaḥ asti na mohaḥ asti na janma asti na janmavān
yat asti iha tat eva asti vijvaraḥ bhava rāghava
43. rāghava śokaḥ na asti mohaḥ na asti janma na asti
janmavān na asti yat iha asti tat eva asti vijvaraḥ bhava
43. O Rāghava, there is no sorrow, no delusion, no birth, and no being subject to birth. Whatever exists here, that alone truly exists. Be free from distress.
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ।
अद्वितीयो विशोकात्मा विज्वरो भव राघव ॥ ४४ ॥
nirdvandvo nityasattvastho niryogakṣema ātmavān ,
advitīyo viśokātmā vijvaro bhava rāghava 44
44. nirdvandvaḥ nityasattvasthaḥ niryogakṣemaḥ
ātmavān advitīyaḥ viśokātmā vijvaraḥ bhava rāghava
44. rāghava nirdvandvaḥ nityasattvasthaḥ niryogakṣemaḥ
ātmavān advitīyaḥ viśokātmā vijvaraḥ bhava
44. O Rāghava, be free from dualities, ever established in pure being, free from the desire for acquisition and preservation, possessing the (ātman) self, without a second, and with a sorrowless self (ātman). Be free from distress.
समः स्वस्थः स्थिरमतिः शान्तशोकमना मुनिः ।
मौनी वरमणिस्वच्छो विज्वरो भव राघव ॥ ४५ ॥
samaḥ svasthaḥ sthiramatiḥ śāntaśokamanā muniḥ ,
maunī varamaṇisvaccho vijvaro bhava rāghava 45
45. samaḥ svasthaḥ sthiramatiḥ śāntaśokamanāḥ muniḥ
maunī varamaṇisvacchaḥ vijvaraḥ bhava rāghava
45. rāghava samaḥ svasthaḥ sthiramatiḥ śāntaśokamanāḥ
muniḥ maunī varamaṇisvacchaḥ vijvaraḥ bhava
45. O Rāghava, be equanimous, self-reliant, of steady mind, with a mind free from sorrow, a sage (muni), silent, and as pure as a precious jewel. Be free from distress.
विविक्तः शान्तसंकल्पो धीरधीर्विजिताशयः ।
यथाप्राप्तानुवर्ती च विज्वरो भव राघव ॥ ४६ ॥
viviktaḥ śāntasaṃkalpo dhīradhīrvijitāśayaḥ ,
yathāprāptānuvartī ca vijvaro bhava rāghava 46
46. viviktaḥ śāntasaṅkalpaḥ dhīradhīḥ vijitāśayaḥ
yathāprāptānuvartī ca vijvaraḥ bhava rāghava
46. rāghava viviktaḥ śāntasaṅkalpaḥ dhīradhīḥ
vijitāśayaḥ yathāprāptānuvartī ca vijvaraḥ bhava
46. O Rāghava, be secluded, with tranquil resolves, of resolute intellect, with conquered intentions, and one who acts in accordance with what is obtained. Also, be free from distress.
वीतरागो निरायासो विमलो वीतकल्मषः ।
नादाता न परित्यागी विज्वरो भव राघव ॥ ४७ ॥
vītarāgo nirāyāso vimalo vītakalmaṣaḥ ,
nādātā na parityāgī vijvaro bhava rāghava 47
47. vītarāgaḥ nirāyāsaḥ vimalaḥ vītakalmaṣaḥ na
adātā na parityāgī vijvaraḥ bhava rāghava
47. rāghava vītarāgaḥ nirāyāsaḥ vimalaḥ vītakalmaṣaḥ
na adātā na parityāgī vijvaraḥ bhava
47. O Rāghava, be free from attachment (vītarāga), effortless (nirāyāsa), pure (vimala), and free from impurity (vītakalmaṣa). Do not be one who withholds (giving or effort), nor one who completely renounces; thus, be free from suffering (vijvara).
विश्वातीतपदं प्राप्तः प्राप्तप्राप्तव्यपूरितः ।
पूर्णार्णववदक्षुब्धो विज्वरो भव राघव ॥ ४८ ॥
viśvātītapadaṃ prāptaḥ prāptaprāptavyapūritaḥ ,
pūrṇārṇavavadakṣubdho vijvaro bhava rāghava 48
48. viśvātītapadam prāptaḥ prāptaprāptavyapūritaḥ
pūrṇārṇavavat akṣubdhaḥ vijvaraḥ bhava rāghava
48. rāghava viśvātītapadam prāptaḥ prāptaprāptavyapūritaḥ
pūrṇārṇavavat akṣubdhaḥ vijvaraḥ bhava
48. O Rāghava, be free from suffering (vijvara), having attained the state that transcends the universe, fulfilled by having attained all that was to be attained, and undisturbed like a full ocean.
विकल्पजालनिर्मुक्तो मायाञ्जनविवर्जितः ।
आत्मनात्मनि तृप्तात्मा विज्वरो भव राघव ॥ ४९ ॥
vikalpajālanirmukto māyāñjanavivarjitaḥ ,
ātmanātmani tṛptātmā vijvaro bhava rāghava 49
49. vikalpajālanirmuktaḥ māyāñjanavivarjitaḥ
ātmanā ātmani tṛptātmā vijvaraḥ bhava rāghava
49. rāghava vikalpajālanirmuktaḥ māyāñjanavivarjitaḥ
ātmanā ātmani tṛptātmā vijvaraḥ bhava
49. O Rāghava, be free from suffering (vijvara), liberated from the network of mental constructs, devoid of the darkening influence of illusion (māyā), and with your self (ātman) satisfied within your self (ātman).
अनन्तापारपर्यन्तवपुरात्मविदांवर ।
धराधरशिरोधीरो विज्वरो भव राघव ॥ ५० ॥
anantāpāraparyantavapurātmavidāṃvara ,
dharādharaśirodhīro vijvaro bhava rāghava 50
50. anantāpāraparyantavapuḥ ātmavidām vara
dharādharashirodhīraḥ vijvaraḥ bhava rāghava
50. rāghava ātmavidām vara anantāpāraparyantavapuḥ
dharādharashirodhīraḥ vijvaraḥ bhava
50. O Rāghava, best among the knowers of the self (ātman), whose form is infinite, boundless, and utterly without limit, steady like a mountain peak, be free from suffering (vijvara).
यथाप्राप्तानुभवनात्सर्वत्रानभिवाञ्छनात् ।
त्यागादानपरित्यागाद्विज्वरो भव राघव ॥ ५१ ॥
yathāprāptānubhavanātsarvatrānabhivāñchanāt ,
tyāgādānaparityāgādvijvaro bhava rāghava 51
51. yathāprāptānubhavanāt sarvatra anabhivāñchanāt
tyāgādānaparityāgāt vijvaraḥ bhava rāghava
51. rāghava yathāprāptānubhavanāt sarvatra
anabhivāñchanāt tyāgādānaparityāgāt vijvaraḥ bhava
51. O Rāghava, by experiencing things as they come, by not desiring anything anywhere, and by relinquishing both acquisition and abandonment, become free from mental agitation.
आत्मन्येवात्मनौदार्यं भज पूर्णं इवार्णवः ।
आत्मन्येवात्मनाह्लादं भज पूर्णन्दुबिम्बवत् ॥ ५२ ॥
ātmanyevātmanaudāryaṃ bhaja pūrṇaṃ ivārṇavaḥ ,
ātmanyevātmanāhlādaṃ bhaja pūrṇandubimbavat 52
52. ātmani eva ātmanā audāryam bhaja pūrṇam iva arṇavaḥ
ātmani eva ātmanā āhlādam bhaja pūrṇendubimbavat
52. ātmani eva ātmanā pūrṇam iva arṇavaḥ audāryam bhaja
ātmani eva ātmanā pūrṇendubimbavat āhlādam bhaja
52. Cultivate generosity (audārya) within the self (ātman), by the self (ātman), like a full ocean. Experience joy (āhlāda) within the self (ātman), by the self (ātman), like a full moon's disc.
विश्वप्रपञ्चरचनेयमसत्यरूपा नासत्यरूपमनुधावति राम तज्ज्ञः ।
तज्ज्ञोऽसि शान्तकलनोऽसि निरामयोऽसि नित्योदितोऽसि भव सुन्दर शान्तशोकः ॥ ५३ ॥
viśvaprapañcaracaneyamasatyarūpā nāsatyarūpamanudhāvati rāma tajjñaḥ ,
tajjño'si śāntakalano'si nirāmayo'si nityodito'si bhava sundara śāntaśokaḥ 53
53. viśvaprapañcaracanā iyam asatyarūpā na
asatyarūpam anudhāvati rāma tatjñaḥ
tatjñaḥ asi śāntakalanaḥ asi nirāmayaḥ asi
nityoditaḥ asi bhava sundara śāntaśokaḥ
53. rāma iyam viśvaprapañcaracanā asatyarūpā
tatjñaḥ asatyarūpam na anudhāvati tvam
tatjñaḥ asi śāntakalanaḥ asi nirāmayaḥ
asi nityoditaḥ asi sundara śāntaśokaḥ bhava
53. This fabrication of the world (viśva-prapañca) is of an unreal nature. O Rāma, a knower of reality (tat) does not pursue what is unreal. You are a knower of reality, you are free from internal conflict, you are free from affliction, you are eternally manifest. Be truly beautiful and free from sorrow.
एकातपत्रमवनौ गुरुणोपदिष्टं सम्यक्सुपालय चिरं समयेह दृष्ट्या ।
राज्यं समस्तगुणरञ्जितराजलोकस्त्वाशो न युक्तइह कर्मसु नापि रागः ॥ ५४ ॥
ekātapatramavanau guruṇopadiṣṭaṃ samyaksupālaya ciraṃ samayeha dṛṣṭyā ,
rājyaṃ samastaguṇarañjitarājalokastvāśo na yuktaiha karmasu nāpi rāgaḥ 54
54. ekātapatram avanau guruṇā upadiṣṭam
samyak supālaya ciram samaye iha dṛṣṭyā
rājyam samastaguṇarañjitarājalokaḥ tu
āśaḥ na yuktaḥ iha karmasu na api rāgaḥ
54. guruṇā upadiṣṭam ekātapatram rājyam
avanau samyak dṛṣṭyā samaye iha ciram
supālaya samastaguṇarañjitarājalokaḥ tu
āśaḥ karmasu iha na yuktaḥ na api rāgaḥ
54. O you who delight your royal subjects with all virtues, carefully protect for a long time this realm (ekātapatram) on earth, which was instructed by your guru (guru), with proper insight. For you, your desire is not appropriate in these actions, nor is attachment (rāga).

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 (current chapter) 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