Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-64

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
सुरघुः परिघश्चैव विचार्येति जगद्भ्रमम् ।
मिथः प्रपूजितौ तुष्टौ स्वव्यापारपरौ गतौ ॥ १ ॥
śrīvasiṣṭha uvāca ,
suraghuḥ parighaścaiva vicāryeti jagadbhramam ,
mithaḥ prapūjitau tuṣṭau svavyāpāraparau gatau 1
1. śrīvasiṣṭhaḥ uvāca suraghuḥ parighaḥ ca eva vicārya iti
jagatbhramam mithaḥ prapūjitau tuṣṭau svavyāpāraparau gatau
1. śrīvasiṣṭhaḥ uvāca suraghuḥ ca parighaḥ eva iti jagatbhramam
vicārya mithaḥ prapūjitau tuṣṭau svavyāpāraparau gatau
1. Śrī Vasiṣṭha said: Suraghu and Parigha, having thus contemplated the world's illusory nature (jagatbhrama), mutually honored each other. Content, they then departed, each devoted to their respective activities.
Go to verse view
तदेव राघव श्रुत्वा परमं बोधकारणम् ।
अनेनैव विबोधेन भव लब्धास्पदः स्फुटम् ॥ २ ॥
tadeva rāghava śrutvā paramaṃ bodhakāraṇam ,
anenaiva vibodhena bhava labdhāspadaḥ sphuṭam 2
2. tat eva rāghava śrutvā paramam bodhakāraṇam
anena eva vibodhena bhava labdhāspadaḥ sphuṭam
2. rāghava tat eva paramam bodhakāraṇam śrutvā,
anena eva vibodhena sphuṭam labdhāspadaḥ bhava
2. O Rāghava, having indeed heard that supreme cause of spiritual awakening, through this very realization (bodha), clearly become firmly established.
Go to verse view
परया प्रज्ञया धीरविचारगततीक्ष्णया ।
गलत्यलमहंकारकालमेघे हृदम्बरे ॥ ३ ॥
parayā prajñayā dhīravicāragatatīkṣṇayā ,
galatyalamahaṃkārakālameghe hṛdambare 3
3. parayā prajñayā dhīravicāragatatīkṣṇayā
galati alam ahaṅkārakālameghe hṛdambare
3. parayā dhīravicāragatatīkṣṇayā prajñayā,
hṛdambare ahaṅkārakālameghe alam galati
3. By supreme wisdom (prajñā), made sharp through steady contemplation, the dark cloud of ego (ahaṅkāra) completely dissolves in the sky of the heart.
Go to verse view
समस्तलोकानुमते सफले ह्लादकारिणि ।
निर्मले वितते चेतः शरत्काल उपस्थिते ॥ ४ ॥
samastalokānumate saphale hlādakāriṇi ,
nirmale vitate cetaḥ śaratkāla upasthite 4
4. samastalōkānumate saphale hlādakāriṇi
nirmale vitate cetaḥ śaratkāle upasthite
4. samastalōkānumate saphale hlādakāriṇi nirmale vitate śaratkāle upasthite,
cetaḥ [śuddham bhavati] (implied)
4. When the autumn season (śaratkāla) has arrived - a season that is approved by all people, fruitful, joy-giving, pure, and expansive - the mind (cetas) [attains clarity].
Go to verse view
ध्येये शरण्ये सुगमे सकलानन्दसंपदि ।
सुप्रसन्ने चिदाकाशे स्थीयते परमात्मनि ॥ ५ ॥
dhyeye śaraṇye sugame sakalānandasaṃpadi ,
suprasanne cidākāśe sthīyate paramātmani 5
5. dhyeye śaraṇye sugame sakalānandasaṃpadi
suprasanne cidākāśe sthīyate paramātmani
5. dhyeye śaraṇye sugame sakalānandasaṃpadi
suprasanne cidākāśe paramātmani sthīyate
5. One abides in the Supreme Self (paramātman), which is the object of meditation (dhyeya), a refuge, easily accessible, the source of all joy, utterly tranquil, and the sky of consciousness (cidākāśa).
Go to verse view
यो नित्यमध्यात्ममयो नित्यमन्तर्मुखः सुखी ।
नित्यं चिदनुसंधानो मनःशोकैर्न बाध्यते ॥ ६ ॥
yo nityamadhyātmamayo nityamantarmukhaḥ sukhī ,
nityaṃ cidanusaṃdhāno manaḥśokairna bādhyate 6
6. yaḥ nityam adhyātmamayaḥ nityam antarmukhaḥ sukhī
nityam cit-anusandhānaḥ manaḥ-śokaiḥ na bādhyate
6. yaḥ nityam adhyātmamayaḥ nityam antarmukhaḥ sukhī nityam cit-anusandhānaḥ,
(saḥ) manaḥ-śokaiḥ na bādhyate
6. The one who is constantly absorbed in the supreme Self (ātman), always inwardly focused and content, and perpetually engaged in the investigation of consciousness, is not afflicted by mental sorrows.
Go to verse view
व्यवहारपरोऽत्युच्चै रागद्वेषमयोऽपि सन् ।
नान्तःकलङ्कमायाति पद्मो जलगतो यथा ॥ ७ ॥
vyavahāraparo'tyuccai rāgadveṣamayo'pi san ,
nāntaḥkalaṅkamāyāti padmo jalagato yathā 7
7. vyavahāraparaḥ atyuccaiḥ rāga-dveṣamayaḥ api san
na antaḥ-kalaṅkam āyāti padmaḥ jala-gataḥ yathā
7. yathā jala-gataḥ padmaḥ (antaḥ-kalaṅkam na āyāti),
(tathā) vyavahāraparaḥ atyuccaiḥ rāga-dveṣamayaḥ api san,
antaḥ-kalaṅkam na āyāti
7. Even though fully engaged in worldly affairs and strongly influenced by attachment and aversion, such a person does not acquire inner impurity, just as a lotus remains untouched while resting on water.
Go to verse view
सम्यग्विज्ञानवान्शुद्धो योऽन्तःशान्तमना मुनिः ।
न बाध्यते स मनसा करिणेव मृगाधिपः ॥ ८ ॥
samyagvijñānavānśuddho yo'ntaḥśāntamanā muniḥ ,
na bādhyate sa manasā kariṇeva mṛgādhipaḥ 8
8. samyag-vijñānavān śuddhaḥ yaḥ antaḥ-śāntamanāḥ
muniḥ na bādhyate saḥ manasā kariṇā iva mṛgādhipaḥ
8. yaḥ samyag-vijñānavān śuddhaḥ antaḥ-śāntamanāḥ muniḥ,
saḥ manasā na bādhyate,
kariṇā iva mṛgādhipaḥ
8. That sage who possesses perfect knowledge, is pure, and has an inwardly peaceful mind, is not troubled by his own mind, just as a king of beasts (lion) is not bothered by an elephant.
Go to verse view
भोगैकशरणं दीनं न चित्तं ज्ञस्य विद्यते ।
नन्दने दुर्द्रुम इव ज्ञचित्तं हि महावपुः ॥ ९ ॥
bhogaikaśaraṇaṃ dīnaṃ na cittaṃ jñasya vidyate ,
nandane durdruma iva jñacittaṃ hi mahāvapuḥ 9
9. bhogaikaśaraṇam dīnam na cittam jñasya vidyate
nandane dur-drumaḥ iva jña-cittam hi mahā-vapuḥ
9. jñasya cittam bhogaikaśaraṇam dīnam na vidyate.
hi jña-cittam mahā-vapuḥ,
nandane dur-drumaḥ iva
9. The mind of a knower is neither wretched nor solely dependent on worldly enjoyments. Indeed, the knower's mind is magnificent, like a mighty, unshakeable tree in the divine Nandana garden.
Go to verse view
विरक्तो जन्ममरणे यथा दुःखी न मानवः ।
परिज्ञाताखिलाविद्यं तथा चित्तं न दुःखितम् ॥ १० ॥
virakto janmamaraṇe yathā duḥkhī na mānavaḥ ,
parijñātākhilāvidyaṃ tathā cittaṃ na duḥkhitam 10
10. viraktaḥ janmamaraṇe yathā duḥkhī na mānavaḥ
parijñāta-akhila-avidyam tathā cittam na duḥkhitam
10. yathā janmamaraṇe viraktaḥ mānavaḥ duḥkhī na,
tathā parijñāta-akhila-avidyam cittam duḥkhitam na.
10. Just as a human being who is detached (virakta) from the cycles of birth and death (saṃsāra) does not suffer, similarly, the mind whose entire ignorance (avidyā) has been completely understood is not distressed.
Go to verse view
परिज्ञातमनोमोहो जगद्भावोद्भवात्मना ।
स्पृश्यते नैनसा साधो रजसेव नभस्तलम् ॥ ११ ॥
parijñātamanomoho jagadbhāvodbhavātmanā ,
spṛśyate nainasā sādho rajaseva nabhastalam 11
11. parijñāta-manaḥ-mohaḥ jagat-bhāva-udbhava-ātmanā
spṛśyate na enasā sādho rajasā iva nabhastalam
11. sādho,
yathā rajasā nabhastalam na spṛśyate,
tathā jagat-bhāva-udbhava-ātmanā parijñāta-manaḥ-mohaḥ enasā na spṛśyate.
11. O virtuous one (sādho), just as the sky is not touched by dust (rajas), similarly, one whose delusion (moha) of mind - which arises from the nature of the world's manifestation - has been completely understood, is not tainted by sin.
Go to verse view
अविद्यासंपरिज्ञातमिदमेव महौषधम् ।
अविद्याविततव्याधेस्तिमिरस्येव दीपकम् ॥ १२ ॥
avidyāsaṃparijñātamidameva mahauṣadham ,
avidyāvitatavyādhestimirasyeva dīpakam 12
12. avidyā-samparijñātam idam eva mahā-auṣadham
avidyā-vitata-vyādheḥ timirasya iva dīpakam
12. idam eva avidyā-samparijñātam avidyā-vitata-vyādheḥ mahā-auṣadham asti,
timirasya iva dīpakam.
12. This very complete understanding of ignorance (avidyā) is a great medicine for the pervasive illness of ignorance (avidyā), just as a lamp is for darkness.
Go to verse view
अविद्या संपरिज्ञाता यदैव हि तदैव हि ।
सा परिक्षीयते भूयः स्वप्नेनेव हि भोगभूः ॥ १३ ॥
avidyā saṃparijñātā yadaiva hi tadaiva hi ,
sā parikṣīyate bhūyaḥ svapneneva hi bhogabhūḥ 13
13. avidyā samparijñātā yadā eva hi tadā eva hi sā
parikṣīyate bhūyaḥ svapnena iva hi bhoga-bhūḥ
13. hi,
yadā eva avidyā samparijñātā (bhavati),
tadā eva hi sā bhūyaḥ parikṣīyate,
svapnena iva hi bhoga-bhūḥ.
13. Indeed, when ignorance (avidyā) is fully comprehended, then, at that very moment, it is utterly destroyed, just as a world of experience (bhoga-bhū) disappears with a dream.
Go to verse view
व्यवहारपरोऽप्यन्तरसक्तमतिरेकधीः ।
स्पृश्यते नैनसा साधुर्मत्स्येक्षणमिवाम्भसा ॥ १४ ॥
vyavahāraparo'pyantarasaktamatirekadhīḥ ,
spṛśyate nainasā sādhurmatsyekṣaṇamivāmbhasā 14
14. vyavahāraparaḥ api antara-asakta-matiḥ eka-dhīḥ
spṛśyate na enasā sādhuḥ matsya-īkṣaṇam iva ambhasā
14. sādhuḥ vyavahāraparaḥ api antara-asakta-matiḥ
eka-dhīḥ enasā na spṛśyate matsya-īkṣaṇam ambhasā iva
14. A virtuous person (sādhu), though engaged in worldly activities, whose mind is internally unattached and singularly focused, is not tainted by sin, just as a fish's eye is not affected by water.
Go to verse view
प्राप्ते चिद्भासुरालोके प्रक्षीणाऽज्ञानयामिनी ।
शेमुषी परमानन्दमागता ज्ञस्य राजते ॥ १५ ॥
prāpte cidbhāsurāloke prakṣīṇā'jñānayāminī ,
śemuṣī paramānandamāgatā jñasya rājate 15
15. prāpte cit-bhāsura-āloke prakṣīṇā ajñāna-yāminī
śemuṣī parama-ānandam āgatā jñasya rājate
15. cit-bhāsura-āloke prāpte ajñāna-yāminī prakṣīṇā
jñasya śemuṣī parama-ānandam āgatā rājate
15. When the radiant light of consciousness (cit) is attained, the night of ignorance (ajñāna) completely dissipates. The intellect of the wise person, having reached supreme bliss, shines brightly.
Go to verse view
अज्ञाननिद्रोपशमे जनो ज्ञानार्कबोधितः ।
तत्प्रबोधमवाप्नोति पुनर्येन न मुह्यति ॥ १६ ॥
ajñānanidropaśame jano jñānārkabodhitaḥ ,
tatprabodhamavāpnoti punaryena na muhyati 16
16. ajñāna-nidrā-upaśame janaḥ jñāna-arka-bodhitaḥ
tat-prabodham avāpnoti punar yena na muhyati
16. ajñāna-nidrā-upaśame jñāna-arka-bodhitaḥ janaḥ
tat-prabodham avāpnoti yena punar na muhyati
16. When the slumber of ignorance (ajñāna) subsides, a person, awakened by the sun of knowledge (jñāna), attains that complete awakening by which they are no longer deluded.
Go to verse view
दिनानि जीव्यते तानि सानन्दास्ते क्रियाक्रमाः ।
आत्मचन्द्रोदिता येषु चिज्ज्योत्स्ना हृदयाम्बरे ॥ १७ ॥
dināni jīvyate tāni sānandāste kriyākramāḥ ,
ātmacandroditā yeṣu cijjyotsnā hṛdayāmbare 17
17. dināni jīvyate tāni sa-ānandāḥ te kriyā-kramāḥ
ātman-candra-uditā yeṣu cit-jyotsnā hṛdaya-ambare
17. yeṣu hṛdaya-ambare ātman-candra-uditā cit-jyotsnā (asti),
tāni dināni jīvyate,
te kriyā-kramāḥ sa-ānandāḥ (bhavanti)
17. Only those days are truly lived, and only those activities are joyful, in which the moonlight of consciousness (cit), arisen from the moon of the individual self (ātman), shines in the firmament of the heart.
Go to verse view
नरो मोहसमुत्तीर्णः सततं स्वात्मचिन्तया ।
अन्तःशीतलतामेति स्वामृतेनेव चन्द्रमाः ॥ १८ ॥
naro mohasamuttīrṇaḥ satataṃ svātmacintayā ,
antaḥśītalatāmeti svāmṛteneva candramāḥ 18
18. naraḥ mohasamuttīrṇaḥ satatam sva-ātma-cintayā
antaḥ śītalatām eti sva-amṛtena iva candramāḥ
18. mohasamuttīrṇaḥ naraḥ satatam sva-ātma-cintayā antaḥ śītalatām eti,
candramāḥ sva-amṛtena iva (eti).
18. A person who has overcome delusion through constant contemplation of their own self (ātman) attains inner tranquility, just like the moon with its own nectar.
Go to verse view
तानि मित्राणि शास्त्राणि तानि तानि दिनानि च ।
विरागोल्लासवान्येभ्य आत्मचित्तोदयः स्फुटम् ॥ १९ ॥
tāni mitrāṇi śāstrāṇi tāni tāni dināni ca ,
virāgollāsavānyebhya ātmacittodayaḥ sphuṭam 19
19. tāni mitrāṇi śāstrāṇi tāni tāni dināni ca
virāga-ullāsa-vān ebhyaḥ ātma-citta-udayaḥ sphuṭam
19. tāni mitrāṇi,
tāni śāstrāṇi,
tāni tāni dināni ca [santi] yephyaḥ virāga-ullāsa-vān ātma-citta-udayaḥ sphuṭam [bhavati].
19. Truly, those are [real] friends, those are [real] scriptures, and those are [real] days from which a clear awakening of the mind to the self (ātman) arises, accompanied by dispassion and joy.
Go to verse view
चिरं शोचन्ति ते दीना जन्मजङ्गलवीरुधः ।
आत्मावलोकने हेला येषामविगतैनसाम् ॥ २० ॥
ciraṃ śocanti te dīnā janmajaṅgalavīrudhaḥ ,
ātmāvalokane helā yeṣāmavigatainasām 20
20. ciram śocanti te dīnāḥ janma-jaṅgala-vīrudhaḥ
ātma-avalokane helā yeṣām avigata-enasām
20. yeṣām avigata-enasām ātma-avalokane helā [asti],
te dīnāḥ janma-jaṅgala-vīrudhaḥ [iva] ciram śocanti.
20. Those wretched ones whose sins are not removed, and who are negligent in the contemplation of the self (ātman), lament for a long time like creepers in the jungle of rebirth (saṃsāra).
Go to verse view
आशापाशशतैर्बद्धं भोगोलपसुलालसम् ।
जराजर्जरिताकारं शोकोच्छ्वासकदर्थितम् ॥ २१ ॥
āśāpāśaśatairbaddhaṃ bhogolapasulālasam ,
jarājarjaritākāraṃ śokocchvāsakadarthitam 21
21. āśā-pāśa-śataiḥ baddham bhoga-olapa-su-lālasam
jarā-jarjarita-ākāram śoka-ucchvāsa-kadarthitam
21. आशा-पाश-शतैः बद्धम्,
भोग-ओलप-सु-लालसम्,
जरा-जर्जरित-आकारम्,
शोक-उच्छ्वास-कदर्थितम् [पुरुषम्/मनुष्यम्] ।
21. (Someone) bound by hundreds of ropes of hope, exceedingly greedy for sensual enjoyments (bhoga), whose form is wasted by old age, and tormented by sighs of sorrow.
Go to verse view
व्यूढदुःखमहाभारं जन्मजङ्गलजीवितम् ।
कुकर्मकर्दमालिप्तं मोहपल्वलशायिनम् ॥ २२ ॥
vyūḍhaduḥkhamahābhāraṃ janmajaṅgalajīvitam ,
kukarmakardamāliptaṃ mohapalvalaśāyinam 22
22. vyūḍhaduḥkamahābhāram janmajaṅgalajīvitam
kukarmakardamālimptam mohapalvalaśāyinam
22. vyūḍhaduḥkamahābhāram janmajaṅgalajīvitam
kukarmakardamālimptam mohapalvalaśāyinam
22. Bearing the immense burden of suffering, existence (jīvitam) is a wilderness of repeated births (saṃsāra). It is tainted by the mud of evil deeds (karma) and lies dormant in the shallow pond of delusion (moha).
Go to verse view
रागदंशावलीदष्टं कृष्टं तृष्णावरत्रया ।
मनोवणिङनिकेतस्थं बन्धुबन्धननिश्चलम् ॥ २३ ॥
rāgadaṃśāvalīdaṣṭaṃ kṛṣṭaṃ tṛṣṇāvaratrayā ,
manovaṇiṅaniketasthaṃ bandhubandhananiścalam 23
23. rāgadaṃśāvalīdaṣṭam kṛṣṭam tṛṣṇāvaratrayā
manovaṇijniketastham bandhubandhananiścalam
23. rāgadaṃśāvalīdaṣṭam tṛṣṇāvaratrayā kṛṣṭam
manovaṇijniketastham bandhubandhananiścalam
23. Bitten by swarms of the stinging insects of attachment (rāga), dragged by the rope of craving (tṛṣṇā), residing in the abode of the mind-as-merchant, and rendered immobile by the ties of kinsfolk.
Go to verse view
पुत्रदारजराजीर्णे मग्नोन्मग्नं कुकर्दमे ।
श्रान्तं विगतविश्रामं भग्नमादीर्घवर्त्मनि ॥ २४ ॥
putradārajarājīrṇe magnonmagnaṃ kukardame ,
śrāntaṃ vigataviśrāmaṃ bhagnamādīrghavartmani 24
24. putradārajārajīrṇe magnonmagnam kukardame
śrāntam vigataviśrāmam bhagnam ādīrghavartmani
24. putradārajārajīrṇe kukardame magnonmagnam
śrāntam vigataviśrāmam ādīrghavartmani bhagnam
24. Worn out by the decay of sons, wives, and old age (jarā), repeatedly sinking and surfacing in the foul mire, exhausted and bereft of respite, and broken on the exceedingly long journey.
Go to verse view
गमागमपरिक्षीणं संसारारण्यचारिणम् ।
अलब्धशीतलच्छायं तीव्रतापोपतापितम् ॥ २५ ॥
gamāgamaparikṣīṇaṃ saṃsārāraṇyacāriṇam ,
alabdhaśītalacchāyaṃ tīvratāpopatāpitam 25
25. gamāgamaparikṣīṇam saṃsāraraṇyacāriṇam
alabdhaśītalacchāyam tīvratāpopatāpitam
25. gamāgamaparikṣīṇam saṃsāraraṇyacāriṇam
alabdhaśītalacchāyam tīvratāpopatāpitam
25. Completely wasted by endless comings and goings, wandering in the wilderness of worldly existence (saṃsāra), unable to find cool shade, and severely tormented by intense heat.
Go to verse view
आकारभासुरं दीनं बाह्यैराक्रान्तमिन्द्रियैः ।
कर्मघण्टारवाक्रान्तं क्रान्तं दुष्कृतताडनैः ॥ २६ ॥
ākārabhāsuraṃ dīnaṃ bāhyairākrāntamindriyaiḥ ,
karmaghaṇṭāravākrāntaṃ krāntaṃ duṣkṛtatāḍanaiḥ 26
26. ākārabhāsuram dīnam bāhyaiḥ ākrantam indriyaiḥ
karmaghaṇṭāravākrantam krāntam duṣkṛtatāḍanaiḥ
26. (It is) dīnam,
ākārabhāsuram,
bāhyaiḥ indriyaiḥ ākrantam,
karmaghaṇṭāravākrantam,
duṣkṛtatāḍanaiḥ krāntam.
26. Outwardly appearing splendid, yet internally wretched, it is overcome by the external senses. It is afflicted by the sound of the bell of past actions (karma), and tormented by the blows of its misdeeds.
Go to verse view
आविर्भावतिरोभावचक्रावर्तधुरोद्वहम् ।
अज्ञानविकटाटव्यां लुठितं सन्नगात्रकम् ॥ २७ ॥
āvirbhāvatirobhāvacakrāvartadhurodvaham ,
ajñānavikaṭāṭavyāṃ luṭhitaṃ sannagātrakam 27
27. āvirbhāvatirobhāvacakrāvartadhurodvaham
ajñānavikaṭāṭavyām luṭhitam sannagātrakam
27. (It is) āvirbhāvatirobhāvacakrāvartadhurodvaham,
ajñānavikaṭāṭavyām luṭhitam,
sannagātrakam.
27. It bears the heavy yoke of the cycles of manifestation and dissolution, rolling about in the formidable wilderness of ignorance, its limbs weakened.
Go to verse view
निजानर्थसदामग्नं सीदमानमकिंचनम् ।
सन्नाङ्गं कर्मभारेण करुणाक्रन्दकारिणम् ॥ २८ ॥
nijānarthasadāmagnaṃ sīdamānamakiṃcanam ,
sannāṅgaṃ karmabhāreṇa karuṇākrandakāriṇam 28
28. nijānarthasadāmagnam sīdamānam akiñcanam
sannāṅgam karmabhāreṇa karuṇākrandakāriṇam
28. (It is) nijānarthasadāmagnam,
sīdamānam,
akiñcanam,
karmabhāreṇa sannāṅgam,
karuṇākrandakāriṇam.
28. Always immersed in its own troubles, sinking in despair, utterly helpless, its limbs weakened by the weight of its actions (karma), and crying out in anguish.
Go to verse view
राम जीवबलीवर्दमिमं संसारपल्वलात् ।
परमं यत्नमास्थाय चिरमुत्तारयेद्वलात् ॥ २९ ॥
rāma jīvabalīvardamimaṃ saṃsārapalvalāt ,
paramaṃ yatnamāsthāya ciramuttārayedvalāt 29
29. rāma jīvabalīvardam imam saṃsārapalvalāt
paramam yatnam āsthāya ciram uttārayet balāt
29. rāma,
paramam yatnam āsthāya,
balāt,
imam jīvabalīvardam saṃsārapalvalāt ciram uttārayet.
29. O Rāma, having made the utmost effort, please permanently rescue this bull, which is the individual soul (jīva), from the mire of worldly existence (saṃsāra), with force.
Go to verse view
तत्त्वावलोकनात्क्षीणे चित्ते नो जायते पुनः ।
जीवः कदाचन तदा भवेत्तीर्णभवार्णवः ॥ ३० ॥
tattvāvalokanātkṣīṇe citte no jāyate punaḥ ,
jīvaḥ kadācana tadā bhavettīrṇabhavārṇavaḥ 30
30. tattvāvalokanāt kṣīṇe citte naḥ jāyate punaḥ
jīvaḥ kadācana tadā bhavet tīrṇabhavārṇavaḥ
30. tattvāvalokanāt kṣīṇe citte jīvaḥ punaḥ naḥ
kadācana jāyate tadā tīrṇabhavārṇavaḥ bhavet
30. When the mind (citta) is subdued through the direct perception of reality (tattva), the individual soul (jīva) is never again born. At that point, it has truly crossed the ocean of transmigration (saṃsāra).
Go to verse view
महानुभावसंपर्कात्संसारार्णवलङ्घने ।
युक्तिः संप्राप्यते राम स्फुटा नौरिव नाविकात् ॥ ३१ ॥
mahānubhāvasaṃparkātsaṃsārārṇavalaṅghane ,
yuktiḥ saṃprāpyate rāma sphuṭā nauriva nāvikāt 31
31. mahānubhāvasaṃparkāt saṃsārārṇavalaṅghane
yuktiḥ saṃprāpyate rāma sphuṭā nauḥ iva nāvikāt
31. rāma mahānubhāvasaṃparkāt saṃsārārṇavalaṅghane
yuktiḥ saṃprāpyate nāvikāt sphuṭā nauḥ iva
31. O Rāma, in order to cross the ocean of transmigration (saṃsāra), an effective means (yukti) is obtained through contact with great souls, just as a sturdy boat is obtained from a boatman.
Go to verse view
यस्मिन्देशमरौ तज्ज्ञो नास्ति सज्जनपादपः ।
सफलः शीतलच्छायो न तत्र निवसेद्बुधः ॥ ३२ ॥
yasmindeśamarau tajjño nāsti sajjanapādapaḥ ,
saphalaḥ śītalacchāyo na tatra nivasedbudhaḥ 32
32. yasmin deśamarau tatjñaḥ na asti sajjanapādapaḥ
saphalaḥ śītalacchāyaḥ na tatra nivaset budhaḥ
32. yasmin deśamarau tatjñaḥ saphalaḥ śītalacchāyaḥ
sajjanapādapaḥ na asti tatra budhaḥ na nivaset
32. In a desert-like land where there is no virtuous person (sajjana) who is discerning (tatjña) and like a tree (pādapa) – one that is fruitful (saphala) and provides cool shade (śītalacchāya) – a wise person (budha) should not reside.
Go to verse view
स्निग्धशीतवचःपत्रे सच्छाये स्मितपुष्पके ।
क्षणाद्विश्रम्यते राम भृशं सुजनचम्पके ॥ ३३ ॥
snigdhaśītavacaḥpatre sacchāye smitapuṣpake ,
kṣaṇādviśramyate rāma bhṛśaṃ sujanacampake 33
33. snigdhaśītavacahpatre sacchāye smitapuṣpake
kṣaṇāt viśramyate rāma bhṛśam sujanacampake
33. rāma snigdhaśītavacahpatre sacchāye smitapuṣpake
sujanacampake kṣaṇāt bhṛśam viśramyate
33. O Rāma, one instantly finds great rest in a virtuous person (sujana) who is like a Champaka tree, possessing leaves of gentle and cooling words, offering pleasant shade, and adorned with flowers of smiles.
Go to verse view
तदभावे महामोहतापसंपत्तिदायिनि ।
किंचिज्जातविवेकेन स्वप्तव्यं नेह धीमता ॥ ३४ ॥
tadabhāve mahāmohatāpasaṃpattidāyini ,
kiṃcijjātavivekena svaptavyaṃ neha dhīmatā 34
34. tat abhāve mahāmohatāpasaṃpattidāyini kiṃcit
jāta-vivekena svaptavyam na iha dhīmatā
34. tat abhāve mahāmohatāpasaṃpattidāyini iha
kiṃcit jāta-vivekena dhīmatā na svaptavyam
34. In the absence of that (self-knowledge), which leads to great delusion and the proliferation of suffering, a wise person, even one who has gained only a little discernment, should not remain heedless here.
Go to verse view
आत्मैव ह्यात्मनो बन्धुरात्मनात्मैवमुद्धरेत् ।
नात्मानमवलेपेन जन्मपङ्कार्णवे क्षिपेत् ॥ ३५ ॥
ātmaiva hyātmano bandhurātmanātmaivamuddharet ,
nātmānamavalepena janmapaṅkārṇave kṣipet 35
35. ātmā eva hi ātmanaḥ bandhuḥ ātmanā ātmā evam uddharet
na ātmānam avalepena janma-paṅka-arṇave kṣipet
35. hi ātmā eva ātmanaḥ bandhuḥ ātmanā ātmā evam uddharet
avalepena ātmānam janma-paṅka-arṇave na kṣipet
35. Indeed, the self (ātman) alone is the friend of the self (ātman); by the self (ātman), one should thus uplift the self (ātman). One should not cast the self (ātman) into the ocean of the mud of repeated births (saṃsāra) through arrogance.
Go to verse view
किमिदं कथमायातं किंमूलमिति किंक्षयम् ।
देहदुःखमिति प्राज्ञैः प्रेक्षणीयं प्रयत्नतः ॥ ३६ ॥
kimidaṃ kathamāyātaṃ kiṃmūlamiti kiṃkṣayam ,
dehaduḥkhamiti prājñaiḥ prekṣaṇīyaṃ prayatnataḥ 36
36. kim idam katham āyātam kim mūlam iti kim kṣayam
deha-duḥkham iti prājñaiḥ prekṣaṇīyam prayatnataḥ
36. deha-duḥkham (idam) kim katham āyātam kim mūlam
kim kṣayam iti prājñaiḥ prayatnataḥ prekṣaṇīyam
36. The suffering of the body - 'What is this? How did it arise? What is its root? What is its end?' - these questions should be carefully examined by the wise.
Go to verse view
न धनानि न मित्राणि न शास्त्राणि न बान्धवाः ।
नराणामुपकुर्वन्ति मग्नस्वात्मसमुद्धृतौ ॥ ३७ ॥
na dhanāni na mitrāṇi na śāstrāṇi na bāndhavāḥ ,
narāṇāmupakurvanti magnasvātmasamuddhṛtau 37
37. na dhanāni na mitrāṇi na śāstrāṇi na bāndhavāḥ
narāṇām upakurvanti magna-sva-ātma-samuddhṛtau
37. dhanāni na mitrāṇi na śāstrāṇi na bāndhavāḥ
narāṇām magna-sva-ātma-samuddhṛtau na upakurvanti
37. Neither wealth, nor friends, nor scriptures, nor relatives are helpful to people in the uplifting of their own submerged self (ātman).
Go to verse view
मनोमात्रेण सुहृदा सदैव सहवासिना ।
सह किंचित्परामृश्य भवत्यात्मा समृद्धृतः ॥ ३८ ॥
manomātreṇa suhṛdā sadaiva sahavāsinā ,
saha kiṃcitparāmṛśya bhavatyātmā samṛddhṛtaḥ 38
38. manomātreṇa suhṛdā sadā eva sahavāsinā saha
kiṃcit parāmṛśya bhavati ātmā samṛddhṛtaḥ
38. ātmā manomātreṇa sadā eva sahavāsinā suhṛdā
saha kiṃcit parāmṛśya samṛddhṛtaḥ bhavati
38. The self (ātman) is truly liberated when, with the mind - its constant companion and friend - one reflects a little.
Go to verse view
वैराग्याभ्यासयत्नाभ्यां स्वपरामर्शजन्मना ।
तत्त्वालोकनपोतेन तीर्यते भवसागरः ॥ ३९ ॥
vairāgyābhyāsayatnābhyāṃ svaparāmarśajanmanā ,
tattvālokanapotena tīryate bhavasāgaraḥ 39
39. vairāgya abhyāsa yatnābhyām svaparāmarśa janmanā
tattva ālokana potena tīryate bhavasāgaraḥ
39. bhavasāgaraḥ vairāgyābhyāsayatnābhyām
svaparāmarśajanmanā tattvālokanapotena tīryate
39. The ocean of existence (saṃsāra) is crossed by the ship of discerning the truth (tattva), a discernment that arises from the efforts of dispassion (vairāgya) and practice, all born of self-reflection.
Go to verse view
शोच्यमानं जनैर्नित्यं दह्यमानं दुराशया ।
नात्मानमवमन्येत प्रोद्धरेदेनमादरात् ॥ ४० ॥
śocyamānaṃ janairnityaṃ dahyamānaṃ durāśayā ,
nātmānamavamanyeta proddharedenamādarāt 40
40. śocyamānam janaiḥ nityaṃ dahyamānam durāśayā
na ātmānam avamanyeta proddharet enam ādarāt
40. janaiḥ nityaṃ śocyamānaṃ durāśayā dahyamānaṃ ātmānaṃ na avamanyeta.
enaṃ ādarāt proddharet.
40. One should not disrespect the self (ātman), which is constantly pitied by people and consumed by wicked desires. Rather, one should uplift it with care.
Go to verse view
अहंकारमहालानं तृष्णारज्जुं मनोमदम् ।
जन्मजम्बालनिर्मग्नं जीवदन्तिनमुद्धरेत् ॥ ४१ ॥
ahaṃkāramahālānaṃ tṛṣṇārajjuṃ manomadam ,
janmajambālanirmagnaṃ jīvadantinamuddharet 41
41. ahaṅkāra mahālānam tṛṣṇā rajjuṃ manas madam
janman jambāla nirmagnam jīva dantinam uddharet
41. janmajambālanirmagnaṃ ahaṅkāramahālānam
tṛṣṇārajjuṃ manomadam jīvadantinam uddharet
41. One should rescue the individual soul (jīva), likened to an elephant submerged in the mire of existence (saṃsāra), tied to the great post of ego (ahaṅkāra), bound by the rope of craving, and intoxicated by the mind.
Go to verse view
अयमेतावतैवात्मा त्रातो भवति राघव ।
यदपास्य विमूढत्वमहंकारः प्रमार्ज्यते ॥ ४२ ॥
ayametāvataivātmā trāto bhavati rāghava ,
yadapāsya vimūḍhatvamahaṃkāraḥ pramārjyate 42
42. ayam etāvatā eva ātmā trātaḥ bhavati rāghava
yat apāsya vimūḍhatvam ahaṅkāraḥ pramārjyate
42. rāghava ayam ātmā etāvatā eva trātaḥ bhavati
yat vimūḍhatvam apāsya ahaṅkāraḥ pramārjyate
42. O Rāghava, the self (ātman) is saved by this alone: when, upon abandoning complete delusion, the ego (ahaṅkāra) is thoroughly eradicated.
Go to verse view
एतावतैव सन्मार्गे याति प्रकटतामलम् ।
यदपास्य मनोजालमहंभावो विलूयते ॥ ४३ ॥
etāvataiva sanmārge yāti prakaṭatāmalam ,
yadapāsya manojālamahaṃbhāvo vilūyate 43
43. etāvatā eva sanmārge yāti prakaṭatām alam
yat apāsya manojālam ahaṃbhāvaḥ vilūyate
43. etāvatā eva sanmārge alam prakaṭatām yāti
yat manojālam apāsya ahaṃbhāvaḥ vilūyate
43. By this much alone, the true path fully manifests itself, when, by abandoning the mind's intricate network, the egoistic sense (ahaṅkāra) is utterly dissolved.
Go to verse view
एतावतैव देवेशः परमात्मावगम्यते ।
काष्ठलोष्टसमत्वेन देहो यदवलोक्यते ॥ ४४ ॥
etāvataiva deveśaḥ paramātmāvagamyate ,
kāṣṭhaloṣṭasamatvena deho yadavalokyate 44
44. etāvatā eva deveśaḥ paramātmā avagamyate
kāṣṭhaloṣṭhasamatvena dehaḥ yat avalokyate
44. etāvatā eva deveśaḥ paramātmā avagamyate
yat dehaḥ kāṣṭhaloṣṭhasamatvena avalokyate
44. By this much alone is the Lord of gods, the Supreme Self (ātman), understood, when the body is perceived as equal to a log of wood or a lump of clay.
Go to verse view
अहंकाराम्बुदे क्षीणे दृश्यते चिद्दिवाकरः ।
ततस्तत्परिणामेन तत्पदं समवाप्यते ॥ ४५ ॥
ahaṃkārāmbude kṣīṇe dṛśyate ciddivākaraḥ ,
tatastatpariṇāmena tatpadaṃ samavāpyate 45
45. ahaṅkārāmbude kṣīṇe dṛśyate cit divākaraḥ
tataḥ tat pariṇāmena tat padam samavāpyate
45. ahaṅkārāmbude kṣīṇe cit divākaraḥ dṛśyate
tataḥ tat pariṇāmena tat padam samavāpyate
45. When the cloud of ego (ahaṅkāra) dissipates, the sun of consciousness becomes visible. Consequently, through that transformation, the supreme state (mokṣa) is completely attained.
Go to verse view
यथा ध्वान्तसमुच्छेदे स्वयमालोकवेदनम् ।
तथाहंकारविच्छेदे स्वयमात्मावलोकनम् ॥ ४६ ॥
yathā dhvāntasamucchede svayamālokavedanam ,
tathāhaṃkāravicchede svayamātmāvalokanam 46
46. yathā dhvāntasamucchede svayam ālokavedanam |
tathā ahaṅkāravicchede svayam ātmāvalokanam ||
46. yathā dhvāntasamucchede svayam ālokavedanam
tathā ahaṅkāravicchede svayam ātmāvalokanam
46. Just as, with the complete removal of darkness, there is a spontaneous perception of light, similarly, with the cessation of the ego (ahaṅkāra), there is a spontaneous direct perception of the self (ātman).
Go to verse view
अहंकारे परिक्षीणे यावस्था सुखमोदजा ।
सावस्था भरिताकारा सा सेव्या संप्रयत्नतः ॥ ४७ ॥
ahaṃkāre parikṣīṇe yāvasthā sukhamodajā ,
sāvasthā bharitākārā sā sevyā saṃprayatnataḥ 47
47. ahaṅkāre parikṣīṇe yā avasthā sukhamodajā | sā
avasthā bharitākārā sā sevyā saṃprayatnataḥ ||
47. ahaṅkāre parikṣīṇe yā sukhamodajā avasthā sā
bharitākārā avasthā sā saṃprayatnataḥ sevyā
47. When the ego (ahaṅkāra) is completely diminished, that state which is characterized by joy and delight, that state of perfect fullness, should be assiduously cultivated.
Go to verse view
परिपूर्णार्णवप्रख्या न वा गोचरमेति नः ।
नोपमानमुपादत्ते नानुधावति रञ्जनम् ॥ ४८ ॥
paripūrṇārṇavaprakhyā na vā gocarameti naḥ ,
nopamānamupādatte nānudhāvati rañjanam 48
48. paripūrṇārṇavaprakhyā na vā gocaram eti naḥ |
na upamānam upādatte na anudhāvati rañjanam ||
48. paripūrṇārṇavaprakhyā vā naḥ gocaram na eti
na upamānam upādatte na rañjanam anudhāvati
48. This state, which resembles a perfectly full ocean, does not come within our experience, nor does it accept any comparison, nor does it pursue any external delight or attachment.
Go to verse view
केवलं चित्प्रकाशांशकलिका स्थिरतां गता ।
तुर्या चेत्प्राप्यते दृष्टिस्तत्तया सोपमीयते ॥ ४९ ॥
kevalaṃ citprakāśāṃśakalikā sthiratāṃ gatā ,
turyā cetprāpyate dṛṣṭistattayā sopamīyate 49
49. kevalam citprakāśāṃśakalikā sthiratām gatā | turyā
cet prāpyate dṛṣṭiḥ tat tayā saḥ upamīyate ||
49. kevalam citprakāśāṃśakalikā sthiratām gatā
turyā cet dṛṣṭiḥ prāpyate tat saḥ tayā upamīyate
49. This (state) is merely a stable particle of the light of consciousness. If the fourth (turiya) state of consciousness is attained, then this (state) can be compared only to that (turiya).
Go to verse view
अदूरगतसादृश्यात्सुषुप्तस्योपलक्ष्यते ।
सावस्था भरिताकारा गगनश्रीरिवातता ॥ ५० ॥
adūragatasādṛśyātsuṣuptasyopalakṣyate ,
sāvasthā bharitākārā gaganaśrīrivātatā 50
50. adūragatasādṛśyāt suṣuptasya upalakṣyate sā
avasthā bharitākārā gaganaśrīḥ iva ātatā
50. sā avasthā suṣuptasya adūragatasādṛśyāt
upalakṣyate bharitākārā gaganaśrīḥ iva ātatā
50. That state is perceived due to its close resemblance to deep sleep (suṣupti). That condition is characterized by a fullness of form, like the vast splendor of the sky.
Go to verse view
मनोहंकारविलये सर्वभावान्तरस्थिता ।
समुदेति परानन्दा या तनुः पारमेश्वरी ॥ ५१ ॥
manohaṃkāravilaye sarvabhāvāntarasthitā ,
samudeti parānandā yā tanuḥ pārameśvarī 51
51. manaḥ ahaṅkāra vilaye sarvabhāvāntarasthitā
samudeti parānandā yā tanuḥ pārameśvarī
51. manaḥ ahaṅkāra vilaye yā pārameśvarī tanuḥ
sarvabhāvāntarasthitā parānandā samudeti
51. Upon the dissolution of the mind (manas) and ego (ahaṅkāra), that divine essence (tanu), which resides within all states of being and is of the nature of supreme bliss (parānanda), emerges.
Go to verse view
सा स्वयं योगसंसिद्धा सुषुप्तादूरभाविनी ।
न गम्या वचसां राम हृद्येवेहानुभूयते ॥ ५२ ॥
sā svayaṃ yogasaṃsiddhā suṣuptādūrabhāvinī ,
na gamyā vacasāṃ rāma hṛdyevehānubhūyate 52
52. sā svayam yogasaṃsiddhā suṣuptādūrabhāvinī na
gamyā vacasām rāma hṛdi eva iha anubhūyate
52. rāma sā svayam yogasaṃsiddhā suṣuptādūrabhāvinī
vacasām na gamyā iha hṛdi eva anubhūyate
52. O Rāma, that (essence), which is perfected by itself through the practice of (yoga) and resembles deep sleep (suṣupti) closely, cannot be expressed by words. It is experienced here, solely within the heart.
Go to verse view
अनुभूतिं विना तत्त्वं खण्डादेर्नानुभूयते ।
अनुभूतिं विना रूपं नात्मनश्चानुभूयते ॥ ५३ ॥
anubhūtiṃ vinā tattvaṃ khaṇḍādernānubhūyate ,
anubhūtiṃ vinā rūpaṃ nātmanaścānubhūyate 53
53. anubhūtim vinā tattvam khaṇḍādeḥ na anubhūyate
anubhūtim vinā rūpam na ātmanaḥ ca anubhūyate
53. anubhūtim vinā khaṇḍādeḥ tattvam na anubhūyate
anubhūtim vinā ca ātmanaḥ rūpam na anubhūyate
53. Without direct experience, the true essence (tattva) of things like sugar-candy is not perceived. And without direct experience, the very nature (rūpa) of the self (ātman) is also not perceived.
Go to verse view
अखिलमिदमनन्तमात्मतत्त्वं दृढपरिणामिनि चेतसि स्थितेऽन्तः ।
बहिरुपशमिते चराचरात्मा स्वयमनुभूयत एव देवदेवः ॥ ५४ ॥
akhilamidamanantamātmatattvaṃ dṛḍhapariṇāmini cetasi sthite'ntaḥ ,
bahirupaśamite carācarātmā svayamanubhūyata eva devadevaḥ 54
54. akhilam idam anantam ātmatattvam
dṛḍhapariṇāmini cetasi sthite
antaḥ bahiḥ upaśamite carācarātmā
svayam anubhūyate eva devadevaḥ
54. idam akhilam anantam ātmatattvam
dṛḍhapariṇāmini cetasi antaḥ
sthite bahiḥ upaśamite carācarātmā
devadevaḥ svayam eva anubhūyate
54. When this entire, infinite reality of the Self (ātman) is established within a mind (cetas) that is firmly settled, and external activities are subdued, then the God of gods, who is the Self (ātman) of all moving and unmoving things, is directly experienced.
Go to verse view
तदनु विषयवासनाविनाशस्तदनु शुभः परमः स्फुटप्रकाशः ।
तदनु च समतावशात्स्वरूपे परिणमनं महतामचिन्त्यरूपम् ॥ ५५ ॥
tadanu viṣayavāsanāvināśastadanu śubhaḥ paramaḥ sphuṭaprakāśaḥ ,
tadanu ca samatāvaśātsvarūpe pariṇamanaṃ mahatāmacintyarūpam 55
55. tad anu viṣayavāsanāvināśaḥ tad
anu śubhaḥ paramaḥ sphuṭaprakāśaḥ
tad anu ca samatāvaśāt svarūpe
pariṇamanam mahatām acintyarūpam
55. tad anu viṣayavāsanāvināśaḥ tad
anu śubhaḥ paramaḥ sphuṭaprakāśaḥ
tad anu ca mahatām samatāvaśāt
svarūpe acintyarūpam pariṇamanam
55. Thereafter comes the destruction of desires for sense objects. Thereafter, an auspicious, supreme, and clear illumination (prakāśa) arises. And thereafter, for those great souls, there is a transformation (pariṇamana) into their intrinsic nature (svarūpa) due to equanimity, a transformation of inconceivable form.
Go to verse view
Previous Chapter Next Chapter

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 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 (current chapter) 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