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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-53

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उद्दालक उवाच ।
अपारपर्यन्तवपुः परमाण्वणुरेव च ।
चिदचेत्या तदाक्रान्तौ न शक्ता वासनादयः ॥ १ ॥
uddālaka uvāca ,
apāraparyantavapuḥ paramāṇvaṇureva ca ,
cidacetyā tadākrāntau na śaktā vāsanādayaḥ 1
1. uddālaka uvāca apāraparyantavapuḥ paramāṇu aṇuḥ eva
ca cit acetyā tat ākrāntau na śaktāḥ vāsanā ādayaḥ
1. uddālaka uvāca.
cit apāraparyantavapuḥ ca paramāṇu aṇuḥ eva acetyā.
vāsanā ādayaḥ tat ākrāntau na śaktāḥ.
1. Uddalaka said: Consciousness is boundless in its form and subtle like an atom. It is unthinkable, and latent impressions (vāsanā) and the like are not capable of comprehending it.
मनः शेमुष्यहंकारप्रतिबिम्बैर्जडेन्द्रियैः ।
वासनावितताः शून्या वेतालत्रासनोद्यताः ॥ २ ॥
manaḥ śemuṣyahaṃkārapratibimbairjaḍendriyaiḥ ,
vāsanāvitatāḥ śūnyā vetālatrāsanodyatāḥ 2
2. manas śemuṣī ahaṃkāra pratibimbaiḥ jaḍa indriyaiḥ
vāsanā vitatāḥ śūnyāḥ vetāla trāsanā udyatāḥ
2. manas śemuṣī ahaṃkāra pratibimbaiḥ jaḍa indriyaiḥ vāsanā vitatāḥ śūnyāḥ vetāla trāsanā udyatāḥ (bhavanti).
2. The mind, through reflections of intelligence and ego (ahaṅkāra) and by means of dull senses, gives rise to widely spread, empty latent impressions, which are poised to terrify like ghosts.
तत्कृतेभ्यो विचारेभ्योऽनुभूतेभ्योऽपि भूरिशः ।
भूयोऽप्यनुभवत्यन्तरहं हि चिदलेपिका ॥ ३ ॥
tatkṛtebhyo vicārebhyo'nubhūtebhyo'pi bhūriśaḥ ,
bhūyo'pyanubhavatyantarahaṃ hi cidalepikā 3
3. tat kṛtebhyaḥ vicārebhyaḥ anubhūtebhyaḥ api bhūriśaḥ
bhūyaḥ api anubhavati antar aham hi cit alepikā
3. aham hi cit alepikā,
tat kṛtebhyaḥ vicārebhyaḥ api anubhūtebhyaḥ bhūriśaḥ bhūyaḥ api antar anubhavati.
3. From the thoughts produced by that (mind/ego), and even from countless other experiences, I, the unattached consciousness, indeed perceive them again and again internally.
स्वदुर्भावोपरचितां देहः संसारसंस्थितिम् ।
गृह्णात्वथ त्यजतु वाप्यहं हि चिदलेपिका ॥ ४ ॥
svadurbhāvoparacitāṃ dehaḥ saṃsārasaṃsthitim ,
gṛhṇātvatha tyajatu vāpyahaṃ hi cidalepikā 4
4. sva durbhāva uparacitām dehaḥ saṃsāra saṃsthitim
gṛhṇātu atha tyajatu vā api aham hi cit alepikā
4. dehaḥ sva durbhāva uparacitām saṃsāra saṃsthitim gṛhṇātu,
atha vā api tyajatu.
aham hi cit alepikā.
4. Let the body accept or abandon the state of worldly existence (saṃsāra) which is fashioned by its own negative tendencies; indeed, I am the unattached consciousness.
चितो न जन्ममरणे सर्वगायाश्चितः किल ।
किं नाम म्रियते जन्तुर्मार्यते केन वापि किम् ॥ ५ ॥
cito na janmamaraṇe sarvagāyāścitaḥ kila ,
kiṃ nāma mriyate janturmāryate kena vāpi kim 5
5. citaḥ na janmamaraṇe sarvagāyāḥ citaḥ kila kim
nāma mriyate jantuḥ māryate kena vā api kim
5. citaḥ na janmamaraṇe (vidyete).
kila sarvagāyāḥ citaḥ (vidyate).
kim nāma jantuḥ mriyate? vā kena api kim māryate?
5. For consciousness (cit), there is neither birth nor death. Indeed, consciousness is characteristic of the all-pervading (Self). What then truly dies is a living being (jantu), and by whom or what is it killed?
चितो न जीवितेनार्थः सर्वात्मा सर्वजीवितम् ।
किं प्राप्स्यति कदात्मैषा प्रायता यदि जीवितम् ॥ ६ ॥
cito na jīvitenārthaḥ sarvātmā sarvajīvitam ,
kiṃ prāpsyati kadātmaiṣā prāyatā yadi jīvitam 6
6. citaḥ na jīvitena arthaḥ sarvātmā sarvajīvitam
kim prāpsyati kadā ātmā eṣā prāyatā yadi jīvitam
6. citaḥ na jīvitena arthaḥ (asti).
sarvātmā (asti) sarvajīvitam.
kim kadā eṣā ātmā jīvitam prāpsyati yadi prāyatā (bhavati)?
6. For the conscious Self (ātman), there is no purpose (artha) in (mere) life. The supreme Self (ātman) is the life of all. What will this (individual soul/buddhi) achieve if it strives for life?
जीव्यते म्रियते चेति कुविकल्पकमालिनी ।
कलना मनसामेव नात्मनो विमलात्मनः ॥ ७ ॥
jīvyate mriyate ceti kuvikalpakamālinī ,
kalanā manasāmeva nātmano vimalātmanaḥ 7
7. jīvyate mriyate ca iti kuvikalpakmālinī
kalanā manasām eva na ātmanaḥ vimalātmanaḥ
7. jīvyate mriyate ca iti (eṣā) kuvikalpakmālinī kalanā manasām eva (asti),
na vimalātmanaḥ ātmanaḥ.
7. The idea that 'one lives and dies' is merely a garland of delusive notions, a mental fabrication (kalanā) belonging only to minds (manas), not to the stainless (vimala) Self (ātman).
यो ह्यहंभावतां प्राप्तो भावाभावैः स गृह्यते ।
आत्मनो नास्त्यहंभावो भावाभावाः कुतोऽस्य ते ॥ ८ ॥
yo hyahaṃbhāvatāṃ prāpto bhāvābhāvaiḥ sa gṛhyate ,
ātmano nāstyahaṃbhāvo bhāvābhāvāḥ kuto'sya te 8
8. yaḥ hi ahaṁbhāvatām prāptaḥ bhāvābhāvaiḥ sa gṛhyate
ātmanaḥ na asti ahaṁbhāvaḥ bhāvābhāvāḥ kutaḥ asya te
8. yaḥ hi ahaṁbhāvatām prāptaḥ,
sa bhāvābhāvaiḥ gṛhyate.
ātmanaḥ ahaṁbhāvaḥ na asti.
kutaḥ asya te bhāvābhāvāḥ (syuḥ)?
8. Indeed, he who has attained the state of ego (ahaṅkāra) is grasped by (the duality of) existence and non-existence. For the Self (ātman), there is no ego (ahaṅkāra); therefore, how can those (dualities of) existence and non-existence belong to it?
अहंभावो मुधा मोहो मनश्च मृगतृष्णिका ।
जडः पदार्थसंभारः कस्याहंकारभावना ॥ ९ ॥
ahaṃbhāvo mudhā moho manaśca mṛgatṛṣṇikā ,
jaḍaḥ padārthasaṃbhāraḥ kasyāhaṃkārabhāvanā 9
9. ahaṃbhāvaḥ mudhā mohaḥ manaḥ ca mṛgatṛṣṇikā
jaḍaḥ padārthasaṃbhāraḥ kasya ahaṃkārabhāvanā
9. ahaṃbhāvaḥ mudhā mohaḥ ca manaḥ mṛgatṛṣṇikā
jaḍaḥ padārthasaṃbhāraḥ kasya ahaṃkārabhāvanā
9. The sense of 'I' (ahaṃbhāva) is futile, a delusion. The mind (manas), moreover, is a mirage. This whole collection of material objects is inert. So, to whom does this feeling of ego (ahaṅkāra) truly belong?
रक्तमांसमयो देहो मनो नष्टं विचारणात् ।
जडाश्चित्तादयः सर्वे कुतोऽहंभावभावना ॥ १० ॥
raktamāṃsamayo deho mano naṣṭaṃ vicāraṇāt ,
jaḍāścittādayaḥ sarve kuto'haṃbhāvabhāvanā 10
10. raktamāṃsamayaḥ dehaḥ manaḥ naṣṭam vicāraṇāt
jaḍāḥ cittādayaḥ sarve kutaḥ ahaṃbhāvabhāvanā
10. raktamāṃsamayaḥ dehaḥ manaḥ vicāraṇāt naṣṭam
sarve cittādayaḥ jaḍāḥ kutaḥ ahaṃbhāvabhāvanā
10. The body is composed of blood and flesh. The mind (manas) vanishes upon investigation. All faculties like the intellect (citta) and others are inert. From where, then, can a sense of 'I' (ahaṃbhāva) arise?
आत्मंभरितया नित्यमिन्द्रियाणि स्थितान्यलम् ।
पदार्थाश्च पदार्थत्वे कुतोऽहंभावभावना ॥ ११ ॥
ātmaṃbharitayā nityamindriyāṇi sthitānyalam ,
padārthāśca padārthatve kuto'haṃbhāvabhāvanā 11
11. ātmaṃbharitayā nityam indriyāṇi sthitāni alam
padārthāḥ ca padārthatve kutaḥ ahaṃbhāvabhāvanā
11. indriyāṇi ātmaṃbharitayā nityam alam sthitāni
ca padārthāḥ padārthatve kutaḥ ahaṃbhāvabhāvanā
11. The senses (indriyāṇi) are perpetually self-sufficient, existing merely for their own gratification. And all material objects (padārthāḥ) exist simply in their objective nature. From where, then, can a sense of 'I' (ahaṃbhāva) arise?
गुणा गुणार्थे वर्तन्ते प्रकृतौ प्रकृतिः स्थिता ।
सदेव सति विश्रान्तं कुतोऽहंभावभावना ॥ १२ ॥
guṇā guṇārthe vartante prakṛtau prakṛtiḥ sthitā ,
sadeva sati viśrāntaṃ kuto'haṃbhāvabhāvanā 12
12. guṇāḥ guṇārthe vartante prakṛtau prakṛtiḥ sthitā
sat eva sati viśrāntam kutaḥ ahaṃbhāvabhāvanā
12. guṇāḥ guṇārthe vartante prakṛtiḥ prakṛtau sthitā
sat eva sati viśrāntam kutaḥ ahaṃbhāvabhāvanā
12. The inherent qualities (guṇa) operate only for the sake of other qualities. Primordial nature (prakṛti) rests within primordial nature (prakṛti). The absolute reality (sat) itself reposes within reality. From where, then, can a sense of 'I' (ahaṃbhāva) arise?
सर्वगं सर्वदेहस्थं सर्वकालमयं महत् ।
केवलं परमात्मानं चिदात्मैवेह संस्थितः ॥ १३ ॥
sarvagaṃ sarvadehasthaṃ sarvakālamayaṃ mahat ,
kevalaṃ paramātmānaṃ cidātmaiveha saṃsthitaḥ 13
13. sarvagam sarvadehastam sarvakalalmayam mahat
kevalam paramatmanam cidatma eva iha samsthitaḥ
13. iha kevalam cidatma eva samsthitaḥ sarvagam
sarvadehastam sarvakalalmayam mahat paramatmanam
13. Only the conscious self (cidātman) is truly established here, which is the supreme self (paramātman) - all-pervading, dwelling in all bodies, timeless, great, and absolute.
एवं किमाकृतिः को वा किमादेशश्च किंकृतः ।
किंरूपः किंमयः कोहं किं गृह्णामि त्यजामि किम् ॥ १४ ॥
evaṃ kimākṛtiḥ ko vā kimādeśaśca kiṃkṛtaḥ ,
kiṃrūpaḥ kiṃmayaḥ kohaṃ kiṃ gṛhṇāmi tyajāmi kim 14
14. evam kim akritiḥ kaḥ vā kim adesaḥ ca kim kṛtaḥ kim
rupaḥ kim mayaḥ kaḥ aham kim gṛhṇāmi tyajāmi kim
14. evam kim akritiḥ va kaḥ ca kim adesaḥ kim kṛtaḥ kim
rupaḥ kim mayaḥ kaḥ aham kim gṛhṇāmi tyajāmi kim
14. So, what is my form, or rather, who am I? What is the instruction [for me]? By what am I created? What is my true nature, and of what am I composed? Who am I? What do I accept, and what do I reject?
तेनाहं नाम नेहास्ति भावाभावोपपत्तिमान् ।
अनहंकाररूपस्य संबन्धः केन मे कथम् ॥ १५ ॥
tenāhaṃ nāma nehāsti bhāvābhāvopapattimān ,
anahaṃkārarūpasya saṃbandhaḥ kena me katham 15
15. tena aham nāma na iha asti bhāva-abhāva-upapattimān
anahaṅkāra-rūpasya sambandhaḥ kena me katham
15. tena iha aham nama bhava-abhava-upapattiman na
asti anahaṅkāra-rūpasya me kena katham sambandhaḥ
15. Therefore, the 'I' that is defined by name and subject to existence and non-existence does not truly exist here. For me, whose nature is devoid of ego (ahaṅkāra), how can there be any connection (sambandha) [with anything], and by what means?
असत्यलमहंकारे संबन्धः कस्य केन कः ।
संबन्धाभावसंसिद्धौ विलीना द्वित्वकल्पना ॥ १६ ॥
asatyalamahaṃkāre saṃbandhaḥ kasya kena kaḥ ,
saṃbandhābhāvasaṃsiddhau vilīnā dvitvakalpanā 16
16. asati alam ahaṅkāre sambandhaḥ kasya kena kaḥ
sambandha-abhāva-saṃsiddhau vilīnā dvitva-kalpanā
16. ahaṅkāre asati alam kasya kena kaḥ sambandhaḥ
sambandha-abhava-samsiddhau dvitva-kalpana vilina
16. When the ego (ahaṅkāra) is completely absent, then whose connection (sambandha) is there, with what, and what kind of connection? With the perfect realization of the absence of all relations, the conception of duality (dvitvakalpanā) completely dissolves.
एवं ब्रह्मात्मकमिदं यत्किंचिज्जगति स्थितम् ।
सदेवास्मि तदेवास्मि परिशोचामि किं मुधा ॥ १७ ॥
evaṃ brahmātmakamidaṃ yatkiṃcijjagati sthitam ,
sadevāsmi tadevāsmi pariśocāmi kiṃ mudhā 17
17. evam brahmātmakam idam yatkiñcit jagati sthitam
sat eva asmi tat eva asmi pariśocāmi kim mudhā
17. evam yatkiñcit idam jagati sthitam brahmātmakam
sat eva asmi tat eva asmi kim mudhā pariśocāmi
17. Thus, whatever exists in this world has the nature of Brahman (brahman). I am indeed the Real; I am indeed that. Why then do I lament uselessly?
एकस्मिन्नेव विमले पदे सर्वगते स्थिते ।
अहंकारकलङ्कस्य कथं नामोदयः कुतः ॥ १८ ॥
ekasminneva vimale pade sarvagate sthite ,
ahaṃkārakalaṅkasya kathaṃ nāmodayaḥ kutaḥ 18
18. ekasmin eva vimale pade sarvagate sthite
ahaṅkārakalaṅkasya katham nāma udayaḥ kutaḥ
18. ekasmin eva vimale sarvagate sthite pade
ahaṅkārakalaṅkasya katham nāma udayaḥ kutaḥ
18. When there is one pure, all-pervading state of existence, how indeed can the stain of ego (ahaṅkāra) arise, and from where could it possibly originate?
नास्त्येव हि पदार्थश्रीरात्मैवास्तीह सर्वगः ।
पदार्थलक्ष्म्यां सत्यां च संबन्धोस्ति न कस्यचित् ॥ १९ ॥
nāstyeva hi padārthaśrīrātmaivāstīha sarvagaḥ ,
padārthalakṣmyāṃ satyāṃ ca saṃbandhosti na kasyacit 19
19. na asti eva hi padārthaśrīḥ ātmā eva asti iha sarvagaḥ
padārthalakṣmyām satyām ca sambandhaḥ asti na kasyacit
19. hi padārthaśrīḥ na asti eva iha sarvagaḥ ātmā eva asti
ca padārthalakṣmyām satyām kasyacit sambandhaḥ na asti
19. Indeed, there is no true essence or glory in material objects; here, only the all-pervading Self (ātman) exists. And even if the distinct nature of objects were real, there would be no connection for anyone (to the ultimate reality, as it would imply separation).
इन्द्रियैरिन्द्रियैरंगैर्मनो मनसि वल्गति ।
चिदलिप्तवपुः केन संबन्धः कस्य किं कथम् ॥ २० ॥
indriyairindriyairaṃgairmano manasi valgati ,
cidaliptavapuḥ kena saṃbandhaḥ kasya kiṃ katham 20
20. indriyaiḥ indriyaiḥ aṅgaiḥ manaḥ manasi valgati
cit aliptavapuḥ kena sambandhaḥ kasya kim katham
20. manaḥ indriyaiḥ indriyaiḥ aṅgaiḥ manasi valgati
cit aliptavapuḥ kena sambandhaḥ kasya kim katham
20. The mind, through its various senses and limbs (sense organs), wanders within itself. But how, of whom, with what, or by what means can there be any connection (or relationship), when consciousness (cit) is of an unattached nature?
उपलायःशलाकानां संबन्धो न यथा मिथः ।
तथैकत्रापि दृष्टानां देहेन्द्रियमनश्चिताम् ॥ २१ ॥
upalāyaḥśalākānāṃ saṃbandho na yathā mithaḥ ,
tathaikatrāpi dṛṣṭānāṃ dehendriyamanaścitām 21
21. upalāyaḥśalākānām saṃbandhaḥ na yathā mithaḥ
tathā ekatra api dṛṣṭānām dehendriyamanascitām
21. yathā upalāyaḥśalākānām mithaḥ saṃbandhaḥ na
tathā ekatra api dṛṣṭānām dehendriyamanascitām
21. Just as stones, iron, and reeds have no intrinsic mutual connection, similarly, even when the body, senses, mind, and intellect are observed together, they lack any real mutual relationship.
असदभ्युत्थिते व्यर्थमहंकारमहाभ्रमे ।
ममेदमिदमस्येति विपर्यस्तमिदं जगत् ॥ २२ ॥
asadabhyutthite vyarthamahaṃkāramahābhrame ,
mamedamidamasyeti viparyastamidaṃ jagat 22
22. asat abhyutthite vyartham ahaṅkāramahābhramae
mama idam idam asya iti viparyastam idam jagat
22. asad abhyutthite vyartham ahaṅkāramahābhramae
mama idam asya idam iti idam jagat viparyastam
22. This world is turned upside down, confused by the great, futile delusion of ego (ahaṅkāra) which arises from the non-existent. It manifests as ideas like "this is mine" and "this belongs to him."
अतत्त्वालोकजातेयमहंकारचमत्कृतिः ।
तापेन हिमलेखेव तत्त्वालोके विलीयते ॥ २३ ॥
atattvālokajāteyamahaṃkāracamatkṛtiḥ ,
tāpena himalekheva tattvāloke vilīyate 23
23. atattvālokajātā iyam ahaṅkāracamatkṛtiḥ
tāpena himalekhā iva tattvālokae vilīyate
23. atattvālokajātā iyam ahaṅkāracamatkṛtiḥ
tattvālokae tāpena himalekhā iva vilīyate
23. This marvelous creation of ego (ahaṅkāra), born from the non-perception of reality, dissolves into nothingness upon the perception of reality, just as a line of frost melts away from heat.
आत्मनो व्यतिरेकेण न किंचिदपि विद्यते ।
सर्वं ब्रह्मेति मे तत्त्वमेतत्तद्भावयाम्यहम् ॥ २४ ॥
ātmano vyatirekeṇa na kiṃcidapi vidyate ,
sarvaṃ brahmeti me tattvametattadbhāvayāmyaham 24
24. ātmanaḥ vyatirekeṇa na kiṃcit api vidyate sarvam
brahma iti me tattvam etat tat bhāvayāmi aham
24. ātmanaḥ vyatirekeṇa kiṃcit api na vidyate sarvam
brahma iti me tattvam etat tat bhāvayāmi aham
24. Nothing whatsoever exists separate from the Self (ātman). This fundamental truth (tattva) of mine, "All is Brahman," I constantly contemplate and realize.
अहंकारभ्रमस्यास्य जातस्याकाशवर्णवत् ।
अपुनःस्मरणं मन्ये नूनं विस्मरणं वरम् ॥ २५ ॥
ahaṃkārabhramasyāsya jātasyākāśavarṇavat ,
apunaḥsmaraṇaṃ manye nūnaṃ vismaraṇaṃ varam 25
25. ahaṅkārabhramasya asya jātasya ākāśavarṇavat
apunaḥsmaraṇaṃ manye nūnaṃ vismaraṇaṃ varam
25. manye nūnaṃ asya ahaṅkārabhramasya jātasya
ākāśavarṇavat apunaḥsmaraṇaṃ vismaraṇaṃ varam
25. I believe that for this delusion of ego (ahaṅkāra), which has arisen like the apparent color of the sky, it is certainly better to forget it completely than to recollect it again.
समूलं संपरित्यज्य चिरायाहंकृतिभ्रमम् ।
तिष्ठाम्यात्मनि शान्तात्मा शरत्खं शरदीव खे ॥ २६ ॥
samūlaṃ saṃparityajya cirāyāhaṃkṛtibhramam ,
tiṣṭhāmyātmani śāntātmā śaratkhaṃ śaradīva khe 26
26. samūlaṃ saṃparityajya cirāya ahaṅkṛtibhramam
tiṣṭhāmi ātmani śāntātmā śaratkham śaradi iva khe
26. aham śāntātmā cirāya samūlaṃ ahaṅkṛtibhramam
saṃparityajya ātmani tiṣṭhāmi śaradi khe śaratkham iva
26. Having completely abandoned, root and all, this long-standing delusion of ego (ahaṅkṛti), I, with a tranquil spirit, reside in the Self (ātman), just as the clear autumn sky rests peacefully during autumn.
ददात्यनर्थनिचयं विस्तारयति दुष्कृतम् ।
विस्तारयति संतापमहंभावोनुसंहितः ॥ २७ ॥
dadātyanarthanicayaṃ vistārayati duṣkṛtam ,
vistārayati saṃtāpamahaṃbhāvonusaṃhitaḥ 27
27. dadāti anarthanicayam vistārayati duṣkṛtam
vistārayati saṃtāpam ahaṃbhāvaḥ anusaṃhitaḥ
27. anusaṃhitaḥ ahaṃbhāvaḥ anarthanicayam dadāti
duṣkṛtam vistārayati saṃtāpam vistārayati
27. The sense of 'I' (ahaṃbhāva), when deeply ingrained, bestows a multitude of misfortunes, propagates evil actions, and amplifies distress.
स्फुरत्यहंकारघने हृद्व्योम्नि सलिलात्मनि ।
विकसत्यभितः कायकदम्बे दोषमञ्जरी ॥ २८ ॥
sphuratyahaṃkāraghane hṛdvyomni salilātmani ,
vikasatyabhitaḥ kāyakadambe doṣamañjarī 28
28. sphurati ahaṅkāraghane hṛdvyomni salilātmani
vikasati abhitaḥ kāyakadambe doṣamañjarī
28. doṣamañjarī ahaṅkāraghane salilātmani
hṛdvyomni sphurati abhitaḥ kāyakadambe vikasati
28. In the heart-space (hṛdvyoman), dense with ego (ahaṅkāra) and fluid like water, a cluster of defects (doṣa) manifests, blossoming all around within the aggregate of the body.
मरणं जीवितोपान्तं जीवितं मरणान्तगम् ।
भावोऽभावाद्व्यवच्छिन्नः कष्टेयं दुःखवेदना ॥ २९ ॥
maraṇaṃ jīvitopāntaṃ jīvitaṃ maraṇāntagam ,
bhāvo'bhāvādvyavacchinnaḥ kaṣṭeyaṃ duḥkhavedanā 29
29. maraṇaṃ jīvitopāntam jīvitaṃ maraṇāntagam bhāvaḥ
abhāvāt vyavacchinnaḥ kaṣṭā iyam duḥkhavedanā
29. maraṇaṃ jīvitopāntam,
jīvitaṃ maraṇāntagam.
bhāvaḥ abhāvāt vyavacchinnaḥ.
iyam kaṣṭā duḥkhavedanā [asti].
29. Death is the conclusion of life, and life inevitably leads to death. Existence (bhāva) is distinct from non-existence (abhāva). This painful cycle of suffering (duḥkha) is truly distressing.
इदं लब्धमिदं प्राप्स्यामीत्यार्तिर्दाहकारिणी ।
न शाम्यत्यर्करत्नानां ग्रीष्मेऽग्निरिव दुर्धियाम् ॥ ३० ॥
idaṃ labdhamidaṃ prāpsyāmītyārtirdāhakāriṇī ,
na śāmyatyarkaratnānāṃ grīṣme'gniriva durdhiyām 30
30. idam labdham idam prāpsyāmi iti ārtiḥ dāhakāriṇī
na śāmyati arkaratnānām grīṣme agniḥ iva durdhiyām
30. idam labdham,
idam prāpsyāmi iti dāhakāriṇī ārtiḥ,
grīṣme arkaratnānām agniḥ iva durdhiyām na śāmyati.
30. The tormenting desire (ārti) that asserts "this has been gained, this I shall gain" does not subside. It is like the fire generated by sun-gems (arkaratna) in summer, for those with deluded intellects.
नास्तीदमिदमस्तीति चिन्ता धावत्यहंकृतिम् ।
जडाशया जडामभ्रमाला शैलावलीमिव ॥ ३१ ॥
nāstīdamidamastīti cintā dhāvatyahaṃkṛtim ,
jaḍāśayā jaḍāmabhramālā śailāvalīmiva 31
31. na asti idam idam asti iti cintā dhāvati
ahaṅkṛtim jaḍāśayā jaḍām abhramālā śailāvalīm iva
31. na idam asti,
idam asti iti cintā jaḍāśayā jaḍām abhramālā śailāvalīm iva ahaṅkṛtim dhāvati.
31. The thought "this does not exist, this exists" pursues the ego (ahaṅkṛti). It is like an inert cloud formation, originating from a dull mind, pursuing a range of mountains.
स्वतृष्णाकृष्णभोगिन्यो देहद्रुमकृतालयाः ।
क्वापि यान्ति विचारात्मन्यागते विनतासुते ॥ ३३ ॥
svatṛṣṇākṛṣṇabhoginyo dehadrumakṛtālayāḥ ,
kvāpi yānti vicārātmanyāgate vinatāsute 33
33. svatṛṣṇākṛṣṇabhoginyaḥ dehadrumakṛtālayāḥ
kva api yānti vicārātmani āgate vinatāsute
33. svatṛṣṇākṛṣṇabhoginyaḥ dehadrumakṛtālayāḥ [tāḥ],
vicārātmani āgate vinatāsute [sati],
kvāpi yānti.
33. The "serpents" of intense self-desire (tṛṣṇā) and attachment to enjoyments, which have made the body-tree their abode, vanish somewhere when the discerning spiritual self (ātman) awakens, just as snakes disappear upon the arrival of Garuḍa (the son of Vinatā).
असदभ्युत्थिते विश्वे तज्जाते भ्रमसन्मये ।
असन्मयपरिस्पन्दे त्वहं त्वं चेति कः क्रमः ॥ ३४ ॥
asadabhyutthite viśve tajjāte bhramasanmaye ,
asanmayaparispande tvahaṃ tvaṃ ceti kaḥ kramaḥ 34
34. asat abhyutthite viśve tat jāte bhramasanmaye
asanmayaparispande tu aham tvam ca iti kaḥ kramaḥ
34. viśve asat abhyutthite,
tat-jāte bhramasanmaye,
asanmayaparispande tu aham tvam ca iti kaḥ kramaḥ?
34. When the universe arises from the unreal, originating from that very unreality, appearing as a mixture of illusion and reality, and within this vibration composed entirely of unreality, what distinction or order can there be between 'I' and 'you'?
इदं जगदुदेत्यादावकारणमकारणात् ।
यदकारणमुद्भूतं तत्सदित्युच्यते कथम् ॥ ३५ ॥
idaṃ jagadudetyādāvakāraṇamakāraṇāt ,
yadakāraṇamudbhūtaṃ tatsadityucyate katham 35
35. idam jagat udeti ādau akāraṇam akāraṇāt yat
akāraṇam udbhūtam tat sat iti ucyate katham
35. idam jagat ādau akāraṇam akāraṇāt udeti.
yat akāraṇam udbhūtam,
tat sat iti katham ucyate?
35. This world (jagat) initially arises without any cause, indeed from the causeless itself. How can that which has sprung forth causelessly then be referred to as real?
अपर्यन्तपुराकाले मृदि कुम्भ इवाकृतिः ।
देहोऽभवदिदानीं तु तथैवास्ति भविष्यति ॥ ३६ ॥
aparyantapurākāle mṛdi kumbha ivākṛtiḥ ,
deho'bhavadidānīṃ tu tathaivāsti bhaviṣyati 36
36. aparyantapurākāle mṛdi kumbhaḥ iva ākṛtiḥ dehaḥ
abhavat idānīm tu tathā eva asti bhaviṣyati
36. aparyantapurākāle,
mṛdi kumbhaḥ iva,
ākṛtiḥ dehaḥ abhavat.
idānīm tu tathā eva asti,
(tathā eva) bhaviṣyati.
36. In limitless ancient times, just as a pot takes form from clay, so too the body came into existence. It is likewise present now, and it will be so in the future.
मध्येतरपयोमात्रं कंचित्कालं चलाचलम् ।
आद्यन्तसौम्यते त्यक्त्वा वारि वीचितया यथा ॥ ३७ ॥
madhyetarapayomātraṃ kaṃcitkālaṃ calācalam ,
ādyantasaumyate tyaktvā vāri vīcitayā yathā 37
37. madhyetarapayas mātram kañcit kālam calācalam
ādyantasaumyate tyaktvā vāri vīcitayā yathā
37. yathā vāri,
ādyantasaumyate tyaktvā,
kañcit kālam madhyetarapayas mātram calācalam vīcitayā (bhavati)
37. Just as water, relinquishing its gentle state at both its beginning and end, exists for a certain period merely as a different form of water, both agitated and tranquil, in the form of a wave.
अस्मिन्क्षणपरिस्पन्दे देहे विसरणोन्मुखे ।
तरङ्गे च निबद्धास्था ये हतास्ते कुबुद्धयः ॥ ३८ ॥
asminkṣaṇaparispande dehe visaraṇonmukhe ,
taraṅge ca nibaddhāsthā ye hatāste kubuddhayaḥ 38
38. asmin kṣaṇaparispande dehe visaraṇonmukhe
taraṅge ca nibaddhāsthā ye hatāḥ te kubuddhayaḥ
38. ye asmin kṣaṇaparispande visaraṇonmukhe dehe ca taraṅge nibaddhāsthāḥ,
te hatāḥ kubuddhayaḥ
38. Those whose attachment is fixed upon this body, which is transient (kṣaṇaparispande) and destined to decay (visaraṇonmukhe), and upon things as ephemeral as waves (taraṅge), they are indeed unfortunate and possess a misguided intellect (kubuddhayaḥ).
प्राक्पुरस्ताच्च सर्वाणि सन्ति वस्तूनि नाभितः ।
मध्ये स्फुटत्वमेतेषां कैवास्था हतरूपिणी ॥ ३९ ॥
prākpurastācca sarvāṇi santi vastūni nābhitaḥ ,
madhye sphuṭatvameteṣāṃ kaivāsthā hatarūpiṇī 39
39. prāk purastāt ca sarvāṇi santi vastūni na abhitaḥ
madhye sphuṭatvam eteṣām kā iva āsthā hatarūpiṇī
39. sarvāṇi vastūni prāk ca purastāt santi,
na abhitaḥ.
eteṣām sphuṭatvam madhye.
kā iva hatarūpiṇī āsthā?
39. All phenomena (vastūni) truly exist both before (prāk) and after (purastāt) the present moment, not just in its immediate vicinity (abhitaḥ). Their distinct manifestation (sphuṭatvam) is only in the middle (madhye), the present. Therefore, what sort of ill-fated attachment (āsthā hatarūpiṇī) can one have to such fleeting appearances?
चित्तं पूर्वं पुरस्ताच्च चिद्देशं शान्तमित्यपि ।
सदसद्वा खलीनं मध्येऽस्मिन्किं तवोदितम् ॥ ४० ॥
cittaṃ pūrvaṃ purastācca ciddeśaṃ śāntamityapi ,
sadasadvā khalīnaṃ madhye'sminkiṃ tavoditam 40
40. cittam pūrvam purastāt ca citdeśam śāntam iti api
sat asat vā khalīnam madhye asmin kim tava uditam
40. cittam pūrvam ca purastāt (asti).
(tat) citdeśam śāntam iti api (proktam).
sat vā asat vā khalīnam (ca).
asmin madhye tava kim uditam?
40. The mind (cittam) is said to exist both before (pūrvam) and beyond (purastāt) [the present moment], being the realm of pure consciousness (cidddeśam), tranquil (śāntam), and so forth. Whether it is truly existent (sat), non-existent (asat), or constrained (khalīnam), what is it that you perceive or declare (uditam) to be in this 'middle' (madhye)?
यथा स्वप्नविकारेषु यथा संभ्रमदृष्टिषु ।
यथा वा मदलीलासु यथा नौयानसंभ्रमे ॥ ४१ ॥
yathā svapnavikāreṣu yathā saṃbhramadṛṣṭiṣu ,
yathā vā madalīlāsu yathā nauyānasaṃbhrame 41
41. yathā svapnavikāreṣu yathā saṃbhramadṛṣṭiṣu
yathā vā madalīlāsu yathā nauyānasaṃbhrame
41. yathā svapnavikāreṣu,
yathā saṃbhramadṛṣṭiṣu,
vā yathā madalīlāsu,
yathā nauyānasaṃbhrame.
41. Just as in the various transformations of dreams (svapnavikāreṣu), just as in confused perceptions (saṃbhramadṛṣṭiṣu), or just as in the playful actions of intoxication (madalīlāsu), and just as in the disorientation of a boat journey (nauyānasaṃbhrame) -- (all these are examples of illusion).
यथा धातुविकारेषु यथा चेन्द्रियविक्लवे ।
यथातिसंभ्रमानन्दे दोषावेशदशासु च ॥ ४२ ॥
yathā dhātuvikāreṣu yathā cendriyaviklave ,
yathātisaṃbhramānande doṣāveśadaśāsu ca 42
42. yathā dhātu-vikāreṣu yathā ca indriya-viklave
yathā ati-saṃbhrama-ānande doṣa-āveśa-daśāsu ca
42. yathā dhātu-vikāreṣu ca yathā indriya-viklave ca
yathā ati-saṃbhrama-ānande ca doṣa-āveśa-daśāsu
42. Just as in the disorders of the bodily constituents (dhātu), just as when the senses are disturbed, just as in the delight born of extreme agitation, and in states of being overcome by faults.
दृश्यते क्षीयते चैव रूपं सदसतोश्चलम् ।
तथैवेयमिह त्वेषा काले न्यूनातिरिक्तता ॥ ४३ ॥
dṛśyate kṣīyate caiva rūpaṃ sadasatoścalam ,
tathaiveyamiha tveṣā kāle nyūnātiriktatā 43
43. dṛśyate kṣīyate ca eva rūpam sat-asatoḥ calam
tathā eva iyam iha tu eṣā kāle nyūna-atirikta-tā
43. sat-asatoḥ calam rūpam dṛśyate ca eva kṣīyate;
tathā eva iyam eṣā nyūna-atirikta-tā iha kāle tu
43. The transient form of both existent and non-existent things is seen and also perishes. Just so, this very condition of deficiency and excess exists here in time.
सा च त्वया कृता नित्यं चित्त दुःखसुखोदये ।
यथा वियोगयामिन्यो मतयो हन्ति रागिणम् ॥ ४४ ॥
sā ca tvayā kṛtā nityaṃ citta duḥkhasukhodaye ,
yathā viyogayāminyo matayo hanti rāgiṇam 44
44. sā ca tvayā kṛtā nityam citta duḥkha-sukha-udaye
yathā viyoga-yāminyaḥ matayaḥ hanti rāgiṇam
44. citta! sā ca nityam tvayā duḥkha-sukha-udaye
kṛtā; yathā viyoga-yāminyaḥ matayaḥ rāgiṇam hanti
44. O mind, you constantly create that [state of deficiency and excess] when pain and pleasure arise, just as thoughts during nights of separation torment a passionate person.
मयैवेहासदभ्यासान्मिथ्या सदिव लक्ष्यसे ।
मृगतृष्णेव तेनैतत्त्वत्कृतं मत्कृतं भवेत् ॥ ४५ ॥
mayaivehāsadabhyāsānmithyā sadiva lakṣyase ,
mṛgatṛṣṇeva tenaitattvatkṛtaṃ matkṛtaṃ bhavet 45
45. mayā eva iha asat-abhyāsāt mithyā sat iva lakṣyase
mṛga-tṛṣṇā iva tena etat tvat-kṛtam mat-kṛtam bhavet
45. iha mayā eva asat-abhyāsāt mithyā sat iva lakṣyase;
tena mṛga-tṛṣṇā iva etat tvat-kṛtam mat-kṛtam bhavet
45. Here, it is by me, through the constant practice of the unreal, that you are falsely perceived as if real. Therefore, like a mirage, this illusion, which is created by you, would become as if created by me.
यदिदं किंचिदाभोगि तत्सर्वं दृश्यमण्डलम् ।
अवस्त्विति विनिर्णीय मनो यात्यमनःपदम् ॥ ४६ ॥
yadidaṃ kiṃcidābhogi tatsarvaṃ dṛśyamaṇḍalam ,
avastviti vinirṇīya mano yātyamanaḥpadam 46
46. yadi idam kiñcit ābhogi tat sarvam dṛśyamaṇḍalam
avastu iti vinirṇīya manaḥ yāti amanaḥpadam
46. yadi idam kiñcit ābhogi dṛśyamaṇḍalam tat sarvam
avastu iti vinirṇīya manaḥ amanaḥpadam yāti
46. Whatever realm of visible phenomena is experienced, once one has definitively determined all of it to be unreal, the mind (manas) attains a state beyond mind (amanas).
अवस्त्विदमिति स्फारे रूढे मनसि निश्चये ।
हेमन्त इव मञ्जर्यः क्षीयन्ते भोगवासनाः ॥ ४७ ॥
avastvidamiti sphāre rūḍhe manasi niścaye ,
hemanta iva mañjaryaḥ kṣīyante bhogavāsanāḥ 47
47. avastu idam iti sphāre rūḍhe manasi niścaye
hemantaḥ iva mañjaryaḥ kṣīyante bhogavāsanāḥ
47. idam avastu iti sphāre rūḍhe niścaye manasi (sati),
hemantaḥ iva bhogavāsanāḥ mañjaryaḥ kṣīyante
47. When the firm conviction, 'this is unreal,' becomes deeply rooted and pervasive in the mind (manas), desires for enjoyment (bhogavāsanāḥ) diminish, just like flower-buds wither in winter.
चित्त्वाद्दृष्टात्मना नूनं संत्यक्तमननौजसा ।
मनसा वीतरागेण स्वयं स्वस्थेन भूयते ॥ ४८ ॥
cittvāddṛṣṭātmanā nūnaṃ saṃtyaktamananaujasā ,
manasā vītarāgeṇa svayaṃ svasthena bhūyate 48
48. cittvāt dṛṣṭātmanā nūnam santyakta-mananaujasā
manasā vītarāgeṇa svayam svasthena bhūyate
48. nūnam cittvāt dṛṣṭātmanā santyakta-mananaujasā
vītarāgeṇa svasthena manasā svayam bhūyate
48. Indeed, due to the very nature of consciousness (cittvāt), one spontaneously exists in one's true nature (sva), by a mind (manas) that has seen the (ātman) Self, that has completely relinquished the power of mentation, and that is free from desire.
परमात्मानले क्षिप्तं संवृत्त्यावयवं स्वयम् ।
दग्ध्वात्मानमलं चित्तं शुद्धतामेति शाश्वतीम् ॥ ४९ ॥
paramātmānale kṣiptaṃ saṃvṛttyāvayavaṃ svayam ,
dagdhvātmānamalaṃ cittaṃ śuddhatāmeti śāśvatīm 49
49. paramātma-anale kṣiptam saṃvṛttyā avayavam svayam
dagdhvā ātmanam alam cittam śuddhatām eti śāśvatīm
49. svayam cittam paramātma-anale kṣiptam (sat),
saṃvṛttyā avayavam (ca) alam ātmanam dagdhvā,
śāśvatīm śuddhatām eti
49. When the mind (citta), itself being cast into the fire of the Supreme (ātman) Self, by means of the suppression of its components, and having completely burned its (lower) self, attains everlasting purity.
देहमन्यतया दृष्ट्वा त्यक्त्वा विषयवासनाम् ।
विनाशमुररीकृत्य मनो जयति वीरवत् ॥ ५० ॥
dehamanyatayā dṛṣṭvā tyaktvā viṣayavāsanām ,
vināśamurarīkṛtya mano jayati vīravat 50
50. deham anyatayā dṛṣṭvā tyaktvā viṣayavāsanām
vināśam urarīkṛtya manaḥ jayati vīravat
50. manaḥ deham anyatayā dṛṣṭvā viṣayavāsanām
tyaktvā vināśam urarīkṛtya vīravat jayati
50. When one perceives the body as distinct from the self, abandons desires for sense objects, and acknowledges the body's eventual destruction, the mind conquers heroically.
मनः शत्रुः शरीरस्य शरीरं मनसो रिपुः ।
एकाभावेन नश्येते आधाराधेयकार्यवत् ॥ ५१ ॥
manaḥ śatruḥ śarīrasya śarīraṃ manaso ripuḥ ,
ekābhāvena naśyete ādhārādheyakāryavat 51
51. manaḥ śatruḥ śarīrasya śarīram manasaḥ
ripuḥ ekābhāvena naśyete ādhārādheyakāryavat
51. manaḥ śarīrasya śatruḥ śarīram manasaḥ
ripuḥ ekābhāvena ādhārādheyakāryavat naśyete
51. The mind is the enemy of the body, and the body is the enemy of the mind. When one is absent, both perish, just like a support and the object it holds.
रागद्वेषवतोर्नित्यमन्योन्यातिविरुद्धयोः ।
एतयोर्मूलकाषेण विनाशः परमं सुखम् ॥ ५२ ॥
rāgadveṣavatornityamanyonyātiviruddhayoḥ ,
etayormūlakāṣeṇa vināśaḥ paramaṃ sukham 52
52. rāgadveṣavatoḥ nityam anyonyātiviruddhayoh
etayoḥ mūlakāṣeṇa vināśaḥ paramam sukham
52. nityam anyonyātiviruddhayoh rāgadveṣavatoḥ
etayoḥ mūlakāṣeṇa vināśaḥ paramam sukham
52. The complete eradication of these two – attachment (rāga) and aversion (dveṣa) – which always possess someone and are utterly opposed to each other, leads to supreme happiness (sukham).
एतयोरेकसंस्थाने मृतिरित्येव या कथा ।
सा व्योम्न्यया स्त्रिया भुक्ता धरेति कथया समा ॥ ५३ ॥
etayorekasaṃsthāne mṛtirityeva yā kathā ,
sā vyomnyayā striyā bhuktā dhareti kathayā samā 53
53. etayoḥ ekasaṃsthāne mṛtiḥ iti eva yā kathā sā
vyomni ayā striyā bhuktā dharā iti kathayā samā
53. etayoḥ ekasaṃsthāne mṛtiḥ iti eva yā kathā sā
vyomni ayā striyā bhuktā dharā iti kathayā samā
53. The notion that death results from the simultaneous presence of these two (attachment and aversion) is as baseless as the story of a woman consuming the sky and the earth.
अकृत्रिमविरोधस्थौ यत्र संघटितावुभौ ।
धारा इव पतन्त्येव तत्रानर्थपरम्पराः ॥ ५४ ॥
akṛtrimavirodhasthau yatra saṃghaṭitāvubhau ,
dhārā iva patantyeva tatrānarthaparamparāḥ 54
54. akṛtrimavirodhasthau yatra saṃghaṭitau ubhau
dhārā iva patanti eva tatra anarthaparamparāḥ
54. yatra akṛtrimavirodhasthau ubhau saṃghaṭitau
tatra anarthaparamparāḥ dhārā iva eva patanti
54. Where two entities, naturally in opposition, are brought together, a series of misfortunes indeed descends, like torrents.
मिथो विरुद्धसंसर्गे रतिमेत्यधमो हि यः ।
त्यक्तव्यः स पतद्वारावग्निराशावलेपने ॥ ५५ ॥
mitho viruddhasaṃsarge ratimetyadhamo hi yaḥ ,
tyaktavyaḥ sa patadvārāvagnirāśāvalepane 55
55. mithaḥ viruddhasaṃsarge ratim eti adhamaḥ hi
yaḥ tyaktavyaḥ saḥ patatdvārāu agniḥ āśāvalepane
55. yaḥ adhamaḥ hi mithaḥ viruddhasaṃsarge ratim eti,
saḥ tyaktavyaḥ patatdvārāu agniḥ āśāvalepane (iva)
55. Indeed, a base person who finds delight in associating with mutually opposed entities should be abandoned, just as two falling doors and fire (a collapsing, burning structure) are abandoned, even when one tries to plaster them with hope (i.e., attempts futile repairs).
संकल्पेन मनः पुष्ट्वा शरीरं बालयक्षवत् ।
आयुरेवाशनान्यस्मै स्वदुःखानि प्रयच्छति ॥ ५६ ॥
saṃkalpena manaḥ puṣṭvā śarīraṃ bālayakṣavat ,
āyurevāśanānyasmai svaduḥkhāni prayacchati 56
56. saṃkalpena manaḥ puṣṭvā śarīram bālayakṣavat
āyuḥ eva aśanāni asmai svaduḥkhāni prayacchati
56. manaḥ saṃkalpena puṣṭvā śarīram bālayakṣavat
asmai svaduḥkhāni āyuḥ eva aśanāni prayacchati
56. When the mind is strengthened by excessive resolves (saṃkalpa), the body, like a child-yakṣa, offers its own sufferings and indeed its very life as food to this mind.
तर्दुःखैस्तापितो देहो मनो हन्तुमथेच्छति ।
पुत्रोऽपि हन्ति पितरमाततायिपदं गतम् ॥ ५७ ॥
tarduḥkhaistāpito deho mano hantumathecchati ,
putro'pi hanti pitaramātatāyipadaṃ gatam 57
57. tadduḥkhaiḥ tāpitaḥ dehaḥ manaḥ hantum atha
icchati putraḥ api hanti pitaram ātatāyapadam gatam
57. tadduḥkhaiḥ tāpitaḥ dehaḥ atha manaḥ hantum icchati.
putraḥ api ātatāyapadam gatam pitaram hanti.
57. Tormented by those sufferings, the body then desires to kill the mind. Indeed, even a son kills a father who has become an aggressor.
नास्ति शत्रुः प्रकृत्यैव न च मित्रं कदाचन ।
सुखदं मित्रमित्युक्तं दुःखदाः शत्रवः स्मृताः ॥ ५८ ॥
nāsti śatruḥ prakṛtyaiva na ca mitraṃ kadācana ,
sukhadaṃ mitramityuktaṃ duḥkhadāḥ śatravaḥ smṛtāḥ 58
58. na asti śatruḥ prakṛtyā eva na ca mitram kadācana
sukhadam mitram iti uktam duḥkhadāḥ śatravaḥ smṛtāḥ
58. na śatruḥ prakṛtyā eva asti,
ca na mitram kadācana.
mitram sukhadam iti uktam.
śatravaḥ duḥkhadāḥ smṛtāḥ.
58. There is no enemy by nature (prakṛti) itself, nor a friend ever. A friend is said to be one who brings happiness, and enemies are considered those who bring misery.
देहो दुःखान्यनुभवन्स्वमनो हन्तुमिच्छति ।
देहं मनः स्वदुःखानां संकेतं कुरुते क्षणात् ॥ ५९ ॥
deho duḥkhānyanubhavansvamano hantumicchati ,
dehaṃ manaḥ svaduḥkhānāṃ saṃketaṃ kurute kṣaṇāt 59
59. dehaḥ duḥkhāni anubhavan svamanaḥ hantum icchati
deham manaḥ svaduḥkhānām saṃketam kurute kṣaṇāt
59. dehaḥ duḥkhāni anubhavan svamanaḥ hantum icchati.
manaḥ kṣaṇāt deham svaduḥkhānām saṃketam kurute.
59. Experiencing sufferings, the body wishes to destroy its own mind. The mind, in a moment, makes the body the target of its own miseries.
एवं मिथो दुःखदयोः श्लिष्टयोः कः सुखागमः ।
एतयोर्देहमनसोर्जात्यैवातिविरुद्धयोः ॥ ६० ॥
evaṃ mitho duḥkhadayoḥ śliṣṭayoḥ kaḥ sukhāgamaḥ ,
etayordehamanasorjātyaivātiviruddhayoḥ 60
60. evam mithaḥ duḥkhadayoḥ śliṣṭayoḥ kaḥ sukhāgamaḥ
etayoḥ dehamanayoḥ jātyā eva ativiruddhayoh
60. evam,
mithaḥ duḥkhadayoḥ śliṣṭayoḥ jātyā eva ativiruddhayoh etayoḥ dehamanayoḥ kaḥ sukhāgamaḥ (asti)?
60. Thus, for these two, the body and the mind, which inherently are extremely contradictory and are closely connected, causing misery to each other – what source of happiness can there be?
मनस्येव परिक्षीणे न देहो दुःखभाजनम् ।
तत्क्षयोत्कतया नित्यं देहोऽपि परिधावति ॥ ६१ ॥
manasyeva parikṣīṇe na deho duḥkhabhājanam ,
tatkṣayotkatayā nityaṃ deho'pi paridhāvati 61
61. manasi eva parikṣīṇe na dehaḥ duḥkhabhājanam
tatkṣayotkatayā nityam dehaḥ api paridhāvati
61. manasi eva parikṣīṇe,
dehaḥ duḥkhabhājanam na (bhavati).
dehaḥ api tatkṣayotkatayā nityam paridhāvati.
61. When the mind is completely exhausted, the body is no longer a vessel of misery. Due to its constant intense desire for the mind's destruction, the body also runs about.
नष्टानष्टमनर्थाय शरीरं पदमापदाम् ।
अलब्धात्मविवेकेन मनसा सुप्रजायते ॥ ६२ ॥
naṣṭānaṣṭamanarthāya śarīraṃ padamāpadām ,
alabdhātmavivekena manasā suprajāyate 62
62. naṣṭānaṣṭam anarthāya śarīram padam āpadām
alabdhātma-vivekena manasā suprajāyate
62. alabdhātma-vivekena manasā,
naṣṭānaṣṭam śarīram anarthāya āpadām padam suprajāyate
62. Through a mind that has not attained discrimination of the self (ātman), the body, which is perishable yet repeatedly manifests, arises as a source of misfortune and an abode of calamities.
एते मनःशरीरे हि मिथः पीवरतां गते ।
जडरूपे हि वपुषा पयोदसरसी यथा ॥ ६३ ॥
ete manaḥśarīre hi mithaḥ pīvaratāṃ gate ,
jaḍarūpe hi vapuṣā payodasarasī yathā 63
63. ete manaḥśarīre hi mithaḥ pīvaratām gate
jaḍarūpe hi vapuṣā payodasarasi yathā
63. hi ete manaḥśarīre mithaḥ pīvaratām gate,
hi jaḍarūpe vapuṣā payodasarasi yathā
63. Indeed, these two, the mind and the body, mutually strengthen each other. Both are inert in form, just like a cloud and a lake.
मिथो दुःखाय संपन्ने एकरूपे द्विधा स्थिते ।
व्यवहारपरे सार्धं लोके वार्यनलाविव ॥ ६४ ॥
mitho duḥkhāya saṃpanne ekarūpe dvidhā sthite ,
vyavahārapare sārdhaṃ loke vāryanalāviva 64
64. mithaḥ duḥkhāya sampanne ekarūpe dvidhā sthite
vyavahāra-pare sārdham loke vāri analau iva
64. ekarūpe dvidhā sthite,
mithaḥ duḥkhāya sampanne,
loake sārdham vyavahāra-pare vāri analau iva
64. Though of one nature, they exist in two distinct ways, mutually leading to suffering. Engaged together in worldly activities in the world, they are like water and fire.
चित्ते क्षयिणि संक्षीणे देहो ह्यामूलितो भवेत् ।
वर्धमाने तरुरिव शतशाखः प्रवर्तते ॥ ६५ ॥
citte kṣayiṇi saṃkṣīṇe deho hyāmūlito bhavet ,
vardhamāne taruriva śataśākhaḥ pravartate 65
65. citte kṣayiṇi saṃkṣīṇe dehaḥ hi āmulitaḥ bhavet
vardhamāne taruḥ iva śataśākhaḥ pravartate
65. citte kṣayiṇi saṃkṣīṇe sati,
hi dehaḥ āmulitaḥ bhavet.
vardhamāne (citte) sati,
śataśākhaḥ taruḥ iva pravartate.
65. Indeed, when the mind (citta) is decaying and completely withered, the body would be utterly uprooted. But when it (the mind) expands, it develops like a hundred-branched tree.
संकल्पपादपं तृष्णालतं छित्त्वा मनोवनम् ।
विततां भुवमासाद्य विहरामि यथासुखम् ॥ ६७ ॥
saṃkalpapādapaṃ tṛṣṇālataṃ chittvā manovanam ,
vitatāṃ bhuvamāsādya viharāmi yathāsukham 67
67. saṅkalpapādapam tṛṣṇālatam chittvā manovanam
vitatām bhuvam āsādya viharāmi yathāsukham
67. manovanam saṅkalpapādapam tṛṣṇālatam chittvā
vitatām bhuvam āsādya yathāsukham viharāmi
67. Having cut down the tree of mental resolves (saṅkalpa) that is the creeper of desire (tṛṣṇā) from the forest of the mind (manas), and having attained the vast expanse [of consciousness], I roam about as I please.
प्रक्षीयमाणमेवेदं न मनो मनसि स्थितम् ।
प्रशाम्यद्वासनाजालं प्रावृडन्त इवाम्बुदः ॥ ६८ ॥
prakṣīyamāṇamevedaṃ na mano manasi sthitam ,
praśāmyadvāsanājālaṃ prāvṛḍanta ivāmbudaḥ 68
68. prakṣīyamāṇam eva idam na manaḥ manasi sthitam
praśāmyadvāsanājālam prāvṛḍantaḥ iva ambudaḥ
68. idam manaḥ prakṣīyamāṇam eva manasi sthitam na
praśāmyadvāsanājālam prāvṛḍantaḥ iva ambudaḥ
68. This mind (manas), which is indeed diminishing, is not truly established in its own mental processes. Its network of latent impressions (vāsanā) is subsiding, just like a cloud at the end of the rainy season.
धातूनां संनिवेशोऽयं देहनामा रिपुर्मम ।
प्रक्षीयमाणे मनसि गलत्वेषोऽवतिष्ठतु ॥ ६९ ॥
dhātūnāṃ saṃniveśo'yaṃ dehanāmā ripurmama ,
prakṣīyamāṇe manasi galatveṣo'vatiṣṭhatu 69
69. dhātūnām saṃniveśaḥ ayam dehanāmā ripuḥ mama
prakṣīyamāṇe manasi galatu eṣaḥ avatiṣṭhatu
69. ayam dhātūnām saṃniveśaḥ dehanāmā mama ripuḥ
prakṣīyamāṇe manasi eṣaḥ galatu avatiṣṭhatu
69. This arrangement of elements, which is called the body (deha), is my enemy. As the mind (manas) diminishes, let this [body] dissolve or let it remain [as it may].
यदर्थं किल भोगश्रीर्वाञ्छते स्वकलेवरम् ।
तन्मे नापि न तस्याहं कोऽर्थः सुखलवेन मे ॥ ७० ॥
yadarthaṃ kila bhogaśrīrvāñchate svakalevaram ,
tanme nāpi na tasyāhaṃ ko'rthaḥ sukhalavena me 70
70. yat artham kila bhogaśrīḥ vāñchate svakalevaram tat
me na api na tasyāḥ aham kaḥ arthaḥ sukhalavena me
70. kila bhogaśrīḥ yad artham svakalevaram vāñchate tat
me api na aham tasyāḥ na me sukhalavena kaḥ arthaḥ
70. For what purpose, indeed, does the splendor of worldly enjoyment (bhoga) desire its own body? That body is not even mine, nor do I belong to her (the splendor of enjoyment). What is the use for me of a mere fragment of pleasure?
नाहं देह इति त्वस्मिन्युक्तिमाकर्णय क्रमे ।
सर्वाङ्गेष्वपि सत्स्वेव शवः कस्मान्न वल्गति ॥ ७१ ॥
nāhaṃ deha iti tvasminyuktimākarṇaya krame ,
sarvāṅgeṣvapi satsveva śavaḥ kasmānna valgati 71
71. na aham deha iti tu asmin yuktim ākarṇaya krame
sarvāṅgeṣu api satsu eva śavaḥ kasmāt na valgati
71. tu asmin krame yuktim ākarṇaya na aham deha iti
sarvāṅgeṣu api satsu eva śavaḥ kasmāt na valgati
71. Regarding the statement 'I am not the body,' listen to this reasoning in order: Why does a corpse not move, even though all its limbs are present?
तस्माद्देहादतीतोऽहं नित्योऽनस्तमितद्युतिः ।
यः सङ्गं भास्वता प्राप्य वेद्मि व्योमनि भास्करम् ॥ ७२ ॥
tasmāddehādatīto'haṃ nityo'nastamitadyutiḥ ,
yaḥ saṅgaṃ bhāsvatā prāpya vedmi vyomani bhāskaram 72
72. tasmāt dehāt atītaḥ aham nityaḥ anastamitadyutiḥ
yaḥ saṅgam bhāsvatā prāpya vedmi vyomani bhāskaram
72. tasmāt aham dehāt atītaḥ nityaḥ anastamitadyutiḥ
yaḥ bhāsvatā saṅgam prāpya vyomani bhāskaram vedmi
72. Therefore, I am beyond the body, eternal, and possessing undiminished radiance. I am that Self (ātman) who, having attained union (saṅga) with the brilliant (inner light), perceives the sun (bhāskara) in the sky.
नाज्ञोऽहं नच मे दुःखं नानर्थो न च दुःखिता ।
शरीरमस्तु मावास्तु स्थितोस्मि विगतज्वरः ॥ ७३ ॥
nājño'haṃ naca me duḥkhaṃ nānartho na ca duḥkhitā ,
śarīramastu māvāstu sthitosmi vigatajvaraḥ 73
73. na ajñaḥ aham na ca me duḥkham na anarthaḥ na ca duḥkhitā
śarīram astu mā vā astu sthitaḥ asmi vigatajvaraḥ
73. aham na ajñaḥ na ca me duḥkham na anarthaḥ na ca duḥkhitā
śarīram astu vā mā astu sthitaḥ asmi vigatajvaraḥ
73. I, the Self (ātman), am not ignorant, nor do I experience suffering; neither misfortune nor misery (duḥkhitā). Whether the body exists or not, I remain free from anxiety.
यत्रात्मा तत्र न मनो नेन्द्रियाणि न वासनाः ।
पामरा परितिष्ठन्ति निकटे न महीभृतः ॥ ७४ ॥
yatrātmā tatra na mano nendriyāṇi na vāsanāḥ ,
pāmarā paritiṣṭhanti nikaṭe na mahībhṛtaḥ 74
74. yatra ātmā tatra na manaḥ na indriyāṇi na
vāsanāḥ pāmarā paritiṣṭhanti nikaṭe na mahībhṛtaḥ
74. yatra ātmā tatra na manaḥ na indriyāṇi na
vāsanāḥ pāmarā mahībhṛtaḥ nikaṭe na paritiṣṭhanti
74. Where the Self (ātman) resides, there is no mind, no senses, and no latent impressions (vāsanā). (Just as) common folk (pāmara) do not approach a king (mahibhṛt).
पदं तदनुयातोऽस्मि केवलोस्मि जयाम्यहम् ।
निर्वाणोस्मि निरंशोस्मि निरीहोस्मि निरीप्सितः ॥ ७५ ॥
padaṃ tadanuyāto'smi kevalosmi jayāmyaham ,
nirvāṇosmi niraṃśosmi nirīhosmi nirīpsitaḥ 75
75. padam tat anuyātaḥ asmi kevalaḥ asmi jayāmi aham
nirvāṇaḥ asmi niraṃśaḥ asmi nirīhaḥ asmi nirīpsitaḥ
75. aham tat padam anuyātaḥ asmi kevalaḥ asmi jayāmi
nirvāṇaḥ asmi niraṃśaḥ asmi nirīhaḥ asmi nirīpsitaḥ
75. I have attained that supreme state; I am utterly alone; I am victorious. I am in a state of liberation (nirvāṇa); I am without parts, free from striving, and free from all desires.
इदानीमस्म्यसंबद्धो मनोदेहेन्द्रियादिभिः ।
पृथक्कृतस्य तैलस्य तिलैर्विगलनैरिव ॥ ७६ ॥
idānīmasmyasaṃbaddho manodehendriyādibhiḥ ,
pṛthakkṛtasya tailasya tilairvigalanairiva 76
76. idānīm asmi asaṃbaddhaḥ manaḥ deha indriya ādibhiḥ
pṛthakkṛtasya tailasya tilaiḥ vigalanaiḥ iva
76. idānīm aham manaḥ deha indriya ādibhiḥ asaṃbaddhaḥ
asmi tilaiḥ vigalanaiḥ iva pṛthakkṛtasya tailasya
76. Now I am disassociated from the mind, body, senses, and the like, just as oil is separated from sesame seeds by means of extraction.
स्वस्मात्पदवरादस्माल्लीलया चलितस्य मे ।
पृथक्कृतमतेः किंच परिवारो ह्ययं शुभः ॥ ७७ ॥
svasmātpadavarādasmāllīlayā calitasya me ,
pṛthakkṛtamateḥ kiṃca parivāro hyayaṃ śubhaḥ 77
77. svasmāt padavarāt asmāt līlayā calitasya me
pṛthakkṛtamateḥ kiñcit parivāraḥ hi ayam śubhaḥ
77. svasmāt asmāt padavarāt līlayā calitasya me
pṛthakkṛtamateḥ ayam hi kiñcit śubhaḥ parivāraḥ
77. For me, who has playfully (līlayā) departed from this very own supreme state and whose consciousness (mati) has been made distinct, this, indeed, is a certain auspicious retinue.
स्वच्छतोर्जितता सत्ता हृद्यता सत्यता ज्ञता ।
आनन्दितोपशमिता सदा च मृदुभाषिता ॥ ७८ ॥
svacchatorjitatā sattā hṛdyatā satyatā jñatā ,
ānanditopaśamitā sadā ca mṛdubhāṣitā 78
78. svacchatā ūrjitatā sattā hṛdyatā satyatā
jñatā ānanditā upaśamitā sadā ca mṛdubhāṣitā
78. svacchatā ūrjitatā sattā hṛdyatā satyatā
jñatā ānanditā upaśamitā ca sadā mṛdubhāṣitā
78. Clarity, vitality, true being, amiability, truthfulness, profound knowledge, joyfulness, tranquility, and always soft-spokenness.
पूर्णतोदारता सत्या कान्तिमत्तैकतानता ।
सर्वैकता निर्भयता क्षीणद्वित्वविकल्पता ॥ ७९ ॥
pūrṇatodāratā satyā kāntimattaikatānatā ,
sarvaikatā nirbhayatā kṣīṇadvitvavikalpatā 79
79. pūrṇatā udāratā satyā kāntimattā ekatānatā
sarvaikatā nirbhayatā kṣīṇadvitvavikalpatā
79. pūrṇatā udāratā satyā kāntimattā ekatānatā
sarvaikatā nirbhayatā kṣīṇadvitvavikalpatā
79. Fullness, magnanimity, truth, radiant uniformity, the unity of all, fearlessness, and the complete absence of duality and mental constructs.
नित्योदिताः समाः स्वस्थाः सुन्दर्यः सुभगोदयाः ।
ममैकात्ममतेर्नित्यं कान्ता हृदयवल्लभाः ॥ ८० ॥
nityoditāḥ samāḥ svasthāḥ sundaryaḥ subhagodayāḥ ,
mamaikātmamaternityaṃ kāntā hṛdayavallabhāḥ 80
80. nitya uditāḥ samāḥ svasthāḥ sundaryaḥ subhaga udayāḥ
mama ekātma mateḥ nityam kāntā hṛdayavallabhāḥ
80. mama ekātma mateḥ nityam nitya uditāḥ samāḥ svasthāḥ
sundaryaḥ subhaga udayāḥ kāntā hṛdayavallabhāḥ
80. For my mind's understanding (mati) of the singular Self (ātman), these qualities - perpetually manifest, equanimous, tranquil, beautiful, and auspiciously arising - are always dear and beloved to my heart.
सर्वथा सर्वदा सर्वं सर्वस्मिन्संभवत्यतः ।
सर्वं प्रति मम क्षीणे वाञ्छावाञ्छे सुखासुखे ॥ ८१ ॥
sarvathā sarvadā sarvaṃ sarvasminsaṃbhavatyataḥ ,
sarvaṃ prati mama kṣīṇe vāñchāvāñche sukhāsukhe 81
81. sarvathā sarvadā sarvam sarvasmin saṃbhavati ataḥ
sarvam prati mama kṣīṇe vāñchā avāñche sukha asukhe
81. sarvathā sarvadā sarvam sarvasmin saṃbhavati ataḥ
mama sarvam prati vāñchā avāñche sukha asukhe kṣīṇe
81. Since in every respect, at all times, everything exists within everything, therefore, my desires and aversions, as well as my experiences of pleasure and pain, have become completely diminished regarding all things.
विगतमोहतया विमनस्तया गतविकल्पनचित्ततया स्फुटम् ।
उपरमाम्यहमात्मनि शीतले घनलवः शरदीव नभस्तले ॥ ८२ ॥
vigatamohatayā vimanastayā gatavikalpanacittatayā sphuṭam ,
uparamāmyahamātmani śītale ghanalavaḥ śaradīva nabhastale 82
82. vigatamoha tayā vimanas tayā
gatavikalpana citta tayā sphuṭam
uparamāmi aham ātmani śītale
ghanalavaḥ śaradi iva nabhastale
82. aham sphuṭam vigatamoha tayā
vimanas tayā gatavikalpana citta
tayā śītale ātmani uparamāmi
ghanalavaḥ śaradi iva nabhastale
82. Clearly, by the state of having transcended delusion (moha), by freedom from mental activity, and by a consciousness free from conceptualizations, I come to rest in the tranquil Self (ātman), just as a fragment of cloud dissipates in the autumn sky.

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 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 (current chapter) 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