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-68

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:
श्रीराम उवाच ।
कीदृशो भगवन्सङ्गः कथं बन्धाय वा नृणाम् ।
कश्च मोक्षाय कथितः कथं वैष चिकित्स्यते ॥ १ ॥
śrīrāma uvāca ,
kīdṛśo bhagavansaṅgaḥ kathaṃ bandhāya vā nṛṇām ,
kaśca mokṣāya kathitaḥ kathaṃ vaiṣa cikitsyate 1
1. śrīrāmaḥ uvāca kīdṛśaḥ bhagavan saṅgaḥ katham bandhāya vā
nṛṇām kaḥ ca mokṣāya kathitaḥ katham vai eṣaḥ cikitsyate
1. śrīrāmaḥ uvāca bhagavan kīdṛśaḥ saṅgaḥ nṛṇām bandhāya vā
katham ca kaḥ mokṣāya kathitaḥ vai eṣaḥ katham cikitsyate
1. Śrī Rāma said: "O Venerable One, what kind of attachment (saṅga) leads to the bondage of human beings? And which (attachment) is declared to be for liberation (mokṣa)? How, indeed, is this (bondage-causing attachment) remedied?"
श्रीवसिष्ठ उवाच ।
देहदेहिविभागैकपरित्यागेन भावनात् ।
देहमात्रे तु विश्वासः सङ्गो बन्धार्ह उच्यते ॥ २ ॥
śrīvasiṣṭha uvāca ,
dehadehivibhāgaikaparityāgena bhāvanāt ,
dehamātre tu viśvāsaḥ saṅgo bandhārha ucyate 2
2. śrīvasiṣṭhaḥ uvāca dehadehīvibhāgaikparityāgena
bhāvanāt dehamātre tu viśvāsaḥ saṅgaḥ bandhārhaḥ ucyate
2. śrīvasiṣṭhaḥ uvāca dehadehīvibhāgaikparityāgena
bhāvanāt dehamātre tu viśvāsaḥ saṅgaḥ bandhārhaḥ ucyate
2. Śrī Vasiṣṭha said: "The attachment (saṅga) that leads to bondage is declared to be the belief and firm conviction in the body alone, arising from the abandonment of the essential distinction between the body and the embodied Self (ātman)."
अनन्तस्यात्मतत्त्वस्य सपर्यन्तत्वनिश्चये ।
यत्सुखार्थित्वमन्तः स सङ्गो बन्धार्ह उच्यते ॥ ३ ॥
anantasyātmatattvasya saparyantatvaniścaye ,
yatsukhārthitvamantaḥ sa saṅgo bandhārha ucyate 3
3. anantasya ātmatattvasya saparyantatvaniścaye yat
sukhārthitvam antaḥ saḥ saṅgaḥ bandhārhaḥ ucyate
3. anantasya ātmatattvasya saparyantatvaniścaye antaḥ
yat sukhārthitvam saḥ saṅgaḥ bandhārhaḥ ucyate
3. That internal desire for happiness (sukārthitva) which arises from the conviction that the infinite reality of the Self (ātman) is finite, that (saṅga) is declared to be the attachment worthy of causing bondage.
सर्वमात्मेदमखिलं किं वाञ्छामि त्यजामि किम् ।
इत्यसङ्गस्थितिं विद्धि जीवन्मुक्ततनुस्थितिम् ॥ ४ ॥
sarvamātmedamakhilaṃ kiṃ vāñchāmi tyajāmi kim ,
ityasaṅgasthitiṃ viddhi jīvanmuktatanusthitim 4
4. sarvam idam akhilam ātmā kim vāñchāmi tyajāmi kim
iti asaṅgasthitim viddhi jīvanmuktatanusthitim
4. idam akhilam sarvam ātmā kim vāñchāmi kim tyajāmi
iti asaṅgasthitim jīvanmuktatanusthitim viddhi
4. All this entire (universe) is the Self (ātman). What do I desire? What do I renounce? Understand this state of non-attachment (asaṅga) to be the condition of a living liberated (jīvanmukta) person.
नाहमस्मि न चान्योऽस्ति मा भवन्तु भवन्तु वा ।
सुखान्यसक्त इत्यन्तः कथ्यते मुक्तिभाङ्नरः ॥ ५ ॥
nāhamasmi na cānyo'sti mā bhavantu bhavantu vā ,
sukhānyasakta ityantaḥ kathyate muktibhāṅnaraḥ 5
5. na aham asmi na ca anyaḥ asti mā bhavantu bhavantu vā
sukhāni asaktaḥ iti antaḥ kathyate muktibhāk naraḥ
5. aham na asmi ca anyaḥ na asti sukhāni mā bhavantu vā
bhavantu iti antaḥ asaktaḥ naraḥ muktibhāk kathyate
5. I am not (this body/ego), nor does any other (entity exist as separate from the Self). Whether pleasures are present or not, the person who is thus internally unattached (asaṅga) is called one who partakes in liberation (mokṣa).
नाभिनन्दति नैष्कर्म्यं न कर्मस्वनुषज्जते ।
सुसमो यः फलत्यागी सोऽसंसक्त इति स्मृतः ॥ ६ ॥
nābhinandati naiṣkarmyaṃ na karmasvanuṣajjate ,
susamo yaḥ phalatyāgī so'saṃsakta iti smṛtaḥ 6
6. na abhinandati naiṣkarmyam na karmasu anuṣajjate
susamaḥ yaḥ phala-tyāgī saḥ asaṃsaktaḥ iti smṛtaḥ
6. yaḥ naiṣkarmyam na abhinandati na karmasu anuṣajjate
susamaḥ phala-tyāgī saḥ iti asaṃsaktaḥ smṛtaḥ
6. He does not delight in inaction (naiṣkarmya), nor is he attached to actions (karma). That person who is perfectly balanced and a renouncer of the fruits of action (karma) is remembered as unattached (asaṅga).
आत्मतत्त्वैकनिष्ठस्य हर्षामर्षवशं मनः ।
यस्य नायात्यसक्तोऽसौ जीवन्मुक्तः स कथ्यते ॥ ७ ॥
ātmatattvaikaniṣṭhasya harṣāmarṣavaśaṃ manaḥ ,
yasya nāyātyasakto'sau jīvanmuktaḥ sa kathyate 7
7. ātmatattvaika-niṣṭhasya harṣāmarṣavaśam manaḥ yasya
na āyāti asaktaḥ asau jīvanmuktaḥ saḥ kathyate
7. yasya ātmatattvaika-niṣṭhasya manaḥ harṣāmarṣavaśam
na āyāti saḥ asau asaktaḥ jīvanmuktaḥ kathyate
7. Whose mind, solely devoted to the ultimate reality of the Self (ātmatattva), does not fall under the sway of joy and indignation (harṣāmarṣa), that unattached (asaṅga) person is called one liberated while living (jīvanmukta).
सर्वकर्मफलादीनां मनसैव न कर्मणा ।
निपुणं यः परित्यागी सोऽसंसक्त इति स्मृतः ॥ ८ ॥
sarvakarmaphalādīnāṃ manasaiva na karmaṇā ,
nipuṇaṃ yaḥ parityāgī so'saṃsakta iti smṛtaḥ 8
8. sarvakarmaphalādīnām manasā eva na karmaṇā
nipuṇam yaḥ parityāgī saḥ asaṃsaktaḥ iti smṛtaḥ
8. yaḥ sarvakarmaphalādīnām manasā eva na karmaṇā
nipuṇam parityāgī saḥ asaṃsaktaḥ iti smṛtaḥ
8. The one who is a skillful renunciant of the fruits of all actions (karma) and the like, doing so purely by mind, not by physical deeds, is considered to be unattached.
असंसङ्गेन सकलाश्चेष्टा नाना विजृम्भिताः ।
चिकित्सिता भवन्तीह श्रेयः संपादयन्ति च ॥ ९ ॥
asaṃsaṅgena sakalāśceṣṭā nānā vijṛmbhitāḥ ,
cikitsitā bhavantīha śreyaḥ saṃpādayanti ca 9
9. asaṃsaṅgena sakalāḥ ceṣṭāḥ nānā vijṛmbhitāḥ
cikitsitāḥ bhavanti iha śreyaḥ saṃpādayanti ca
9. iha asaṃsaṅgena sakalāḥ nānā vijṛmbhitāḥ ceṣṭāḥ
cikitsitāḥ bhavanti ca śreyaḥ saṃpādayanti
9. Through non-attachment, all diverse activities (ceṣṭā) that manifest become properly managed in this world, and they also lead to welfare.
संसक्तिवशतः सर्वे वितता दुःखराशयः ।
प्रयान्ति शतशाखत्वं श्वभ्रकण्टकवृक्षवत् ॥ १० ॥
saṃsaktivaśataḥ sarve vitatā duḥkharāśayaḥ ,
prayānti śataśākhatvaṃ śvabhrakaṇṭakavṛkṣavat 10
10. saṃsaktivaśataḥ sarve vitatāḥ duḥkharāśayaḥ
prayānti śataśākhatvam śvabhrakaṇṭakavṛkṣavat
10. saṃsaktivaśataḥ sarve vitatāḥ duḥkharāśayaḥ
śataśākhatvam prayānti śvabhrakaṇṭakavṛkṣavat
10. Due to attachment (saṃsakti), all expansive masses of suffering (duḥkha) branch out into a hundred forms, just like a thorny tree growing in a pit.
रज्जुकृष्टघनघ्राणो यद्गत्या पथि गर्दभः ।
भारं वहति भीतात्मा तत्संसक्तिविजृम्भितम् ॥ ११ ॥
rajjukṛṣṭaghanaghrāṇo yadgatyā pathi gardabhaḥ ,
bhāraṃ vahati bhītātmā tatsaṃsaktivijṛmbhitam 11
11. rajjukṛṣṭaghanaghrāṇaḥ yat gatyā pathi gardabhaḥ
bhāram vahati bhītātmā tat saṃsaktivijṛmbhitam
11. rajjukṛṣṭaghanaghrāṇaḥ bhītātmā gardabhaḥ yat
gatyā pathi bhāram vahati tat saṃsaktivijṛmbhitam
11. Just as a donkey, whose thick nose is pulled by a rope, carries a burden on the path with a frightened spirit (ātman), that too is a manifestation of attachment (saṃsakti).
शीतवातातपक्लेशमेकदेशनिषण्णया ।
तरुर्वहति यत्तन्वा तत्संसक्तिविजृम्भितम् ॥ १२ ॥
śītavātātapakleśamekadeśaniṣaṇṇayā ,
tarurvahati yattanvā tatsaṃsaktivijṛmbhitam 12
12. śītavātātapakleśam ekadeśaniṣaṇṇayā taruḥ
vahati yat tanvā tat saṃsaktivijṛmbhitam
12. yat ekadeśaniṣaṇṇayā tanvā taruḥ śītavātātapakleśam vahati,
tat saṃsaktivijṛmbhitam
12. The fact that a tree endures the suffering from cold, wind, and sun, precisely because it is embraced by a creeper situated in one spot, is an expansion of (worldly) attachment (saṃsakti).
धराविवरनिर्मग्नो यत्कीटः पीडिताङ्गकः ।
क्षिणोति विकलः कालं तत्संसक्तिविजृम्भितम् ॥ १३ ॥
dharāvivaranirmagno yatkīṭaḥ pīḍitāṅgakaḥ ,
kṣiṇoti vikalaḥ kālaṃ tatsaṃsaktivijṛmbhitam 13
13. dharāvīvaranirmagnaḥ yat kīṭaḥ pīḍitāṅgakaḥ
kṣiṇoti vikalaḥ kālam tat saṃsaktivijṛmbhitam
13. yat dharāvīvaranirmagnaḥ pīḍitāṅgakaḥ vikalaḥ kīṭaḥ kālam kṣiṇoti,
tat saṃsaktivijṛmbhitam
13. The fact that an insect, whose small limbs are distressed and who is helpless, wastes its time immersed in a hole in the ground, is an expansion of (worldly) attachment (saṃsakti).
क्षुत्क्षामकुक्षिः क्षपयत्यायुर्व्याघातभीरुधीः ।
पक्षी वृक्षशिखाशायी तत्संसक्तिविजृम्भितम् ॥ १४ ॥
kṣutkṣāmakukṣiḥ kṣapayatyāyurvyāghātabhīrudhīḥ ,
pakṣī vṛkṣaśikhāśāyī tatsaṃsaktivijṛmbhitam 14
14. kṣutkṣāmakukṣiḥ kṣapayati āyuḥ vyāghātabhīrudhīḥ
pakṣī vṛkṣaśikhāśāyī tat saṃsaktivijṛmbhitam
14. yat kṣutkṣāmakukṣiḥ vyāghātabhīrudhīḥ vṛkṣaśikhāśāyī pakṣī āyuḥ kṣapayati,
tat saṃsaktivijṛmbhitam
14. The fact that a bird, whose belly is emaciated by hunger, whose mind is timid from fear of harm, and who rests on a tree-top, wastes its life, is an expansion of (worldly) attachment (saṃsakti).
कृमिकीटत्वमायान्ति जायमानाः पुनःपुनः ।
यदिमा जनता जीर्णास्तत्संसक्तिविजृम्भितम् ॥ १६ ॥
kṛmikīṭatvamāyānti jāyamānāḥ punaḥpunaḥ ,
yadimā janatā jīrṇāstatsaṃsaktivijṛmbhitam 16
16. kṛmikīṭatvam āyānti jāyamānāḥ punaḥpunaḥ yat
imāḥ janatāḥ jīrṇāḥ tat saṃsaktivijṛmbhitam
16. yat imāḥ jīrṇāḥ janatāḥ punaḥpunaḥ jāyamānāḥ kṛmikīṭatvam āyānti,
tat saṃsaktivijṛmbhitam
16. The fact that these worn-out people, being born repeatedly within the cycle of rebirth (saṃsāra), attain the state of worms and insects, is an expansion of (worldly) attachment (saṃsakti).
उत्पत्त्योत्पत्त्य लीयन्ते तरङ्गिणि तरङ्गवत् ।
भूतानि यदनन्तानि तत्संसक्तिविजृम्भितम् ॥ १७ ॥
utpattyotpattya līyante taraṅgiṇi taraṅgavat ,
bhūtāni yadanantāni tatsaṃsaktivijṛmbhitam 17
17. utpattya utpattya līyante taraṅgiṇi taraṅgavat
bhūtāni yat anantāni tat saṃsakti-vijṛmbhitam
17. taraṅgiṇi yat anantāni bhūtāni utpattya utpattya
taraṅgavat līyante tat saṃsakti-vijṛmbhitam
17. O river, just as waves repeatedly arise and dissolve, so do countless beings continually appear and disappear. This entire process is an expansion (vijṛmbhitam) of clinging (saṃsakti).
वीरुत्तृणदशां याता म्रियन्ते यत्पुनःपुनः ।
नरा विगतसंचारास्तत्संसक्तिविजृम्भितम् ॥ १८ ॥
vīruttṛṇadaśāṃ yātā mriyante yatpunaḥpunaḥ ,
narā vigatasaṃcārāstatsaṃsaktivijṛmbhitam 18
18. vīrut-tṛṇa-daśām yātāḥ mriyante yat punaḥ punaḥ
narāḥ vigata-saṃcārāḥ tat saṃsakti-vijṛmbhitam
18. yat narāḥ vīrut-tṛṇa-daśām yātāḥ vigata-saṃcārāḥ
punaḥ punaḥ mriyante tat saṃsakti-vijṛmbhitam
18. That people (narāḥ), after reaching the state of plants and grass and becoming motionless, repeatedly die – that is the expansion (vijṛmbhitam) of clinging (saṃsakti).
रसातलरसायोगात्तृणगुल्मलतादयः ।
जनयन्ति यदाकारं तत्संसक्तिविजृम्भितम् ॥ १९ ॥
rasātalarasāyogāttṛṇagulmalatādayaḥ ,
janayanti yadākāraṃ tatsaṃsaktivijṛmbhitam 19
19. rasātala-rasa-yogāt tṛṇa-gulma-latā-adayaḥ
janayanti yat ākāram tat saṃsakti-vijṛmbhitam
19. yat tṛṇa-gulma-latā-adayaḥ rasātala-rasa-yogāt
ākāram janayanti tat saṃsakti-vijṛmbhitam
19. That grass, bushes, creepers, and similar things generate various forms through the combination (yoga) of the earth's sap (rasa) from the lower regions (rasātala) – that is the expansion (vijṛmbhitam) of clinging (saṃsakti).
स्वानर्थान्तरसंकाशपदार्थशतसंकुला ।
यत्संसारनदी मत्ता तत्संसक्तिविजृम्भितम् ॥ २० ॥
svānarthāntarasaṃkāśapadārthaśatasaṃkulā ,
yatsaṃsāranadī mattā tatsaṃsaktivijṛmbhitam 20
20. sva-anartha-antara-saṃkāśa-padārtha-śata-saṃkulā
yat saṃsāra-nadī mattā tat saṃsakti-vijṛmbhitam
20. yat sva-anartha-antara-saṃkāśa-padārtha-śata-saṃkulā
mattā saṃsāra-nadī tat saṃsakti-vijṛmbhitam
20. That this river of transmigration (saṃsāra) is frenzied, teeming with hundreds of phenomena (padārtha) that resemble one's own distinct misfortunes – that is the expansion (vijṛmbhitam) of clinging (saṃsakti).
संसक्तिर्द्विविधा प्रोक्ता वन्द्या वन्ध्या च राघव ।
वन्ध्या सर्वत्र मूढानां वन्द्या तत्त्वविदां निजा ॥ २१ ॥
saṃsaktirdvividhā proktā vandyā vandhyā ca rāghava ,
vandhyā sarvatra mūḍhānāṃ vandyā tattvavidāṃ nijā 21
21. saṃsaktiḥ dvividhā proktā vandyā vandhyā ca rāghava
vandhyā sarvatra mūḍhānām vandyā tattvavidām nijā
21. rāghava saṃsaktiḥ dvividhā proktā vandyā ca vandhyā
vandhyā mūḍhānām sarvatra vandyā tattvavidām nijā
21. O Rāghava, attachment (saṃsakti) is declared to be of two kinds: praiseworthy and barren. The barren kind exists everywhere for the ignorant, whereas the praiseworthy kind is proper to those who understand reality (tattva).
आत्मतत्त्वावबोधेन हीना देहादिवस्तुजा ।
भूयः संसारसक्तिर्या दृढा वन्ध्येति कथ्यते ॥ २२ ॥
ātmatattvāvabodhena hīnā dehādivastujā ,
bhūyaḥ saṃsārasaktiryā dṛḍhā vandhyeti kathyate 22
22. ātmatattvāvbhodhena hīnā dehādivastujā bhūyaḥ
saṃsārasaktiḥ yā dṛḍhā vandhyā iti kathyate
22. yā ātmatattvāvbhodhena hīnā dehādivastujā
bhūyaḥ saṃsārasaktiḥ dṛḍhā vandhyā iti kathyate
22. The strong attachment (saṃsakti) which arises from objects like the body and is devoid of the understanding of the reality of the self (ātman), leading repeatedly to the cycle of transmigration (saṃsāra), is declared to be barren.
आत्मतत्त्वावबोधेन सत्यभूतविवेकजा ।
वन्द्या हि कथ्यते सक्तिर्भूयः संसारवर्जिता ॥ २३ ॥
ātmatattvāvabodhena satyabhūtavivekajā ,
vandyā hi kathyate saktirbhūyaḥ saṃsāravarjitā 23
23. ātmatattvāvbhodhena satyabhūtavivekajā vandyā
hi kathyate saktiḥ bhūyaḥ saṃsāravarjitā
23. hi ātmatattvāvbhodhena satyabhūtavivekajā
bhūyaḥ saṃsāravarjitā saktiḥ vandyā kathyate
23. Indeed, the attachment (saṃsakti) that arises from the discrimination of what is truly existent, through the understanding of the reality of the self (ātman), and is free from the repeated cycle of transmigration (saṃsāra), is declared to be praiseworthy.
शङ्खचक्रगदाहस्तो देवो विविधयेहया ।
वन्द्यसंसक्तिवशतः परिपाति जगत्त्रयम् ॥ २४ ॥
śaṅkhacakragadāhasto devo vividhayehayā ,
vandyasaṃsaktivaśataḥ paripāti jagattrayam 24
24. śaṅkhacakragadāhastaḥ devaḥ vividhayā īhayā
vandyasaṃsaktivaśataḥ paripāti jagattrayam
24. śaṅkhacakragadāhastaḥ devaḥ vividhayā īhayā
vandyasaṃsaktivaśataḥ jagattrayam paripāti
24. The god (deva), who holds a conch, discus, and mace in his hands, through various endeavors, protects the three worlds by virtue of his praiseworthy attachment (saṃsakti).
अनारतनिरालम्बं व्योम वर्त्मनि पान्थताम् ।
वन्द्यसंसक्तिवशतः करोति रविरन्वहम् ॥ २५ ॥
anāratanirālambaṃ vyoma vartmani pānthatām ,
vandyasaṃsaktivaśataḥ karoti raviranvaham 25
25. anāratanirālambam vyoma vartmani pānthatām
vandya saṃsakti vaśataḥ karoti raviḥ anvaham
25. raviḥ vandya saṃsakti vaśataḥ anāratanirālambam
vyoma vartmani pānthatām anvaham karoti
25. Every day, the sun, driven by its profound attachment and devotion (bhakti) to what is venerable, transforms the perpetually unsupported sky into a path for its journey.
महाकल्पसमाधानचिरकल्पितकल्पनम् ।
वन्द्यसंसक्तिवशतो ब्राह्मं स्फुरति वै वपुः ॥ २६ ॥
mahākalpasamādhānacirakalpitakalpanam ,
vandyasaṃsaktivaśato brāhmaṃ sphurati vai vapuḥ 26
26. mahākalpasamādhānacirakalpitakalpanam vandya
saṃsakti vaśataḥ brāhmam sphurati vai vapuḥ
26. vandya saṃsakti vaśataḥ mahākalpasamādhānacirakalpitakalpanam
brāhmam vapuḥ vai sphurati
26. Indeed, the divine body (vapuḥ) of Brahman (brahman), which was conceived and brought into being through profound concentration (dhyāna) over the vast duration of a great cosmic epoch (mahākalpa), manifests due to the power of devotion (bhakti) to the venerable.
लीलया ललनालानलीनं भूतिविभूषितम् ।
वन्द्यसंसक्तिवशतः शरीरं शाङ्करं स्थितम् ॥ २७ ॥
līlayā lalanālānalīnaṃ bhūtivibhūṣitam ,
vandyasaṃsaktivaśataḥ śarīraṃ śāṅkaraṃ sthitam 27
27. līlayā lalanālānālīnam bhūtivibhūṣitam vandya
saṃsakti vaśataḥ śarīram śāṅkaram sthitam
27. līlayā vandya saṃsakti vaśataḥ lalanālānālīnam
bhūtivibhūṣitam śāṅkaram śarīram sthitam
27. Playfully (līlayā), Shiva's (Śaṅkara) body, adorned with sacred ash, remains deeply absorbed in his consort, as if tied by her charm (lalanālā), all due to the power of his devotion (bhakti) to the venerable.
विज्ञानगतयः सिद्धा लोकपालास्तथेतरे ।
वन्द्यसंसक्तिवशतस्तिष्ठन्ति जगतोऽङ्गणे ॥ २८ ॥
vijñānagatayaḥ siddhā lokapālāstathetare ,
vandyasaṃsaktivaśatastiṣṭhanti jagato'ṅgaṇe 28
28. vijñānagatayaḥ siddhāḥ lokapālāḥ tathā itare
vandya saṃsakti vaśataḥ tiṣṭhanti jagataḥ aṅgaṇe
28. vijñānagatayaḥ siddhāḥ lokapālāḥ tathā itare
vandya saṃsakti vaśataḥ jagataḥ aṅgaṇe tiṣṭhanti
28. Those who have attained profound wisdom (vijñāna), the perfected beings (siddha), the guardians of the worlds (lokapāla), and all others, abide in the cosmic courtyard due to the power of their devotion (bhakti) to the venerable.
धत्ते शारीरयन्त्रौघमन्या भुवनसंततिः ।
वन्द्यसंसक्तिवशतो जरामृतिविवर्जितम् ॥ २९ ॥
dhatte śārīrayantraughamanyā bhuvanasaṃtatiḥ ,
vandyasaṃsaktivaśato jarāmṛtivivarjitam 29
29. dhatte śārīrayantrāugham anyā bhuvanasaṃtatiḥ
vandya-saṃsakti vaśataḥ jarāmṛtivivarjitam
29. anyā bhuvanasaṃtatiḥ vandya-saṃsakti vaśataḥ
jarāmṛtivivarjitam śārīrayantrāugham dhatte
29. Another succession of worlds sustains a multitude of bodily mechanisms, free from old age and death, due to the power of attachment (saṃsakti) to that which is worthy of adoration.
मनः पतति भोगेषु गृध्रो मांसलवेष्विव ।
वन्द्यसंसक्तिवशतो व्यर्थया रम्यशङ्कया ॥ ३० ॥
manaḥ patati bhogeṣu gṛdhro māṃsalaveṣviva ,
vandyasaṃsaktivaśato vyarthayā ramyaśaṅkayā 30
30. manaḥ patati bhogeṣu gṛdhraḥ māṃsalaveṣu iva
vandya-saṃsakti vaśataḥ vyarthayā ramyaśaṅkayā
30. manaḥ gṛdhraḥ māṃsalaveṣu iva vyarthayā
ramyaśaṅkayā vandya-saṃsakti vaśataḥ bhogeṣu patati
30. The mind rushes into sensual pleasures, just like a vulture onto pieces of flesh, driven by the power of attachment (saṃsakti) to what it deems adorable, through a futile imagining of beauty.
संसक्तिवशतो वाति वायुर्भुवनकोटरे ।
पञ्चभूतानि तिष्ठन्ति वहतीयं जगत्स्थितिः ॥ ३१ ॥
saṃsaktivaśato vāti vāyurbhuvanakoṭare ,
pañcabhūtāni tiṣṭhanti vahatīyaṃ jagatsthitiḥ 31
31. saṃsakti vaśataḥ vāti vāyuḥ bhuvanakoṭare
pañcabhūtāni tiṣṭhanti vahati iyam jagatsthitiḥ
31. saṃsakti vaśataḥ vāyuḥ bhuvanakoṭare vāti
pañcabhūtāni tiṣṭhanti iyam jagatsthitiḥ vahati
31. Due to the power of attachment (saṃsakti), the wind blows in the cavity of the universe; the five elements remain, and this cosmic order (jagatsthiti) continues.
दिवि देवा भुवि नराः पाताले भोगिनोऽसुराः ।
ब्रह्माण्डोदुम्बरफले स्फुरन्मशकवत्स्थिताः ॥ ३२ ॥
divi devā bhuvi narāḥ pātāle bhogino'surāḥ ,
brahmāṇḍodumbaraphale sphuranmaśakavatsthitāḥ 32
32. divi devāḥ bhuvi narāḥ pātāle bhoginaḥ asurāḥ
brahmāṇḍodumbara-phale sphuranmaśakavat sthitāḥ
32. divi devāḥ bhuvi narāḥ pātāle bhoginaḥ asurāḥ
brahmāṇḍodumbara-phale sphuranmaśakavat sthitāḥ
32. The gods in heaven, humans on earth, and serpent-demons (bhogins) and demons (asuras) in the netherworld – they all exist like fluttering gnats within the fig-fruit of the cosmic egg (brahmāṇḍa).
जायन्ते च म्रियन्ते च निपतन्त्युत्पतन्ति च ।
भूतानि यदनन्तानि तरङ्गिणि तरङ्गवत् ॥ ३३ ॥
jāyante ca mriyante ca nipatantyutpatanti ca ,
bhūtāni yadanantāni taraṅgiṇi taraṅgavat 33
33. jāyante ca mriyante ca nipatanti utpatanti
ca bhūtāni yat anantāni taraṅgiṇi taraṅgavat
33. taraṅgiṇi anantāni bhūtāni jāyante ca mriyante
ca nipatanti ca utpatanti ca yat taraṅgavat
33. O ever-flowing [existence], infinite beings are born and die, fall and rise up, just like waves.
उत्पत्त्योत्पत्त्य लीयन्ते तत्संसक्तिविजृम्भितम् ।
भूतानि विरसं भूयो निर्झराम्बुकणा इव ॥ ३४ ॥
utpattyotpattya līyante tatsaṃsaktivijṛmbhitam ,
bhūtāni virasaṃ bhūyo nirjharāmbukaṇā iva 34
34. utpattya utpattya līyante tat saṃsakti vijṛmbhitam
bhūtāni virasam bhūyaḥ nirjhara ambu kaṇā iva
34. bhūtāni utpattya utpattya līyante bhūyaḥ virasam
tat saṃsakti vijṛmbhitam nirjhara ambu kaṇā iva
34. Repeatedly arising, beings dissolve and again become devoid of essence, like drops of waterfall water; this is merely the manifestation of that [pre-existing] attachment (saṃsakti).
परस्परनिगीर्णाङ्गा जनता जाड्यजर्जरा ।
संभ्रान्ता प्रभ्रमत्यङ्ग शीर्णपर्णमिवाम्वरे ॥ ३५ ॥
parasparanigīrṇāṅgā janatā jāḍyajarjarā ,
saṃbhrāntā prabhramatyaṅga śīrṇaparṇamivāmvare 35
35. paraspara nigīrṇa aṅgā janatā jāḍya jarjarā
saṃbhrāntā prabhramati aṅga śīrṇa parṇam iva ambare
35. aṅga janatā paraspara nigīrṇa aṅgā jāḍya jarjarā
saṃbhrāntā prabhramati ambare śīrṇa parṇam iva
35. O dear one, humanity, whose very being is consumed by mutual strife, worn out by dullness, and utterly bewildered, wanders aimlessly like a withered leaf in the sky.
नक्षत्रचक्रं गगने द्रुमे मशकसंततिः ।
स्फुरत्यावर्तवृत्त्यैव पातालेऽङ्ग जलौघवत् ॥ ३६ ॥
nakṣatracakraṃ gagane drume maśakasaṃtatiḥ ,
sphuratyāvartavṛttyaiva pātāle'ṅga jalaughavat 36
36. nakṣatra cakram gagane drume maśaka saṃtatiḥ
sphurati āvarta vṛttyā eva pātāle aṅga jala oghavat
36. aṅga nakṣatra cakram gagane,
maśaka saṃtatiḥ drume,
(sarvam) āvarta vṛttyā eva sphurati,
pātāle jala oghavat
36. O dear one, a celestial sphere of stars in the sky, or a swarm of mosquitoes on a tree, indeed trembles with a continuous, swirling motion, just like a torrent of water in the netherworld.
पातोत्पातदशाजीर्णं कालबालककन्दुकम् ।
अद्यापि न जहातीन्दुर्जलमामलिनं वपुः ॥ ३७ ॥
pātotpātadaśājīrṇaṃ kālabālakakandukam ,
adyāpi na jahātīndurjalamāmalinaṃ vapuḥ 37
37. pātotpātadaśājīrṇam kālabālakakandukam
adya api na jahāti induḥ jalamālinam vapuḥ
37. induḥ pātotpātadaśājīrṇam kālabālakakandukam
jalamālinam vapuḥ adya api na jahāti
37. Even today, the moon, resembling a ball for the child Time and worn out by its alternating states of rising and falling, does not abandon its watery and sullied body.
नानापारयुगावर्तदुःखालोकनकर्कशम् ।
न लुनाति मनःखण्डं दुःखिगीर्वाणमण्डलम् ॥ ३८ ॥
nānāpārayugāvartaduḥkhālokanakarkaśam ,
na lunāti manaḥkhaṇḍaṃ duḥkhigīrvāṇamaṇḍalam 38
38. nānāpārayugāvartaduḥkhālokanakarkaśam na
lunāti manaḥkhaṇḍam duḥkhigīrvāṇamaṇḍalam
38. duḥkhigīrvāṇamaṇḍalam nānāpārayugāvartaduḥkhālokanakarkaśam
manaḥkhaṇḍam na lunāti
38. The assembly of sorrowful deities cannot sever the portion of the mind that has become hardened by witnessing the sorrows of countless cycles of (cosmic) ages (yugas).
वासनामात्रवशतः परे व्योमनि केनचित् ।
इदमारचितं चित्रं विचित्रं पश्य राघव ॥ ३९ ॥
vāsanāmātravaśataḥ pare vyomani kenacit ,
idamāracitaṃ citraṃ vicitraṃ paśya rāghava 39
39. vāsanāmātravasataḥ pare vyomani kena cit
idam āracitam citram vicitram paśya rāghava
39. rāghava,
pare vyomani vāsanāmātravasataḥ kena cit āracitam idam vicitram citram paśya
39. O Rāghava, behold this wondrous and variegated phenomenon, which has been fashioned by someone in the supreme space (vyoman), merely by the power of (latent) impressions (vāsanā).
मनःसङ्गैकरङ्गेण शून्ये व्योम्नि जगन्मयम् ।
यदिदं रचितं चित्रं तत्सत्यं न कदाचन ॥ ४० ॥
manaḥsaṅgaikaraṅgeṇa śūnye vyomni jaganmayam ,
yadidaṃ racitaṃ citraṃ tatsatyaṃ na kadācana 40
40. manaḥsaṅgaikaraṅgeṇa śūnye vyomani jaganmayam
yat idam racitam citram tat satyam na kadācana
40. śūnye vyomani manaḥsaṅgaikaraṅgeṇa yat idam jaganmayam citram racitam,
tat kadācana satyam na
40. That which is created, this world-pervading (jagatmaya) phenomenon, like a painting, in the empty space (vyoman), solely by the unique stage of the mind's attachment (saṅga), that is never truly real.
संसक्तमनसामस्मिन्संसारे व्यवहारिणाम् ।
अत्ति तृष्णा शरीराणि तृणान्यग्निशिखा यथा ॥ ४१ ॥
saṃsaktamanasāmasminsaṃsāre vyavahāriṇām ,
atti tṛṣṇā śarīrāṇi tṛṇānyagniśikhā yathā 41
41. saṃsaktamanasām asmin saṃsāre vyavahāriṇām
atti tṛṣṇā śarīrāṇi tṛṇāni agniśikhā yathā
41. yathā agniśikhā tṛṇāni atti,
[tathā] asmin saṃsāre saṃsaktamanasām vyavahāriṇām tṛṣṇā śarīrāṇi atti
41. For those whose minds are deeply attached and who are engrossed in worldly activities within this cycle of rebirth (saṃsāra), craving devours their bodies just as a flame consumes blades of grass.
परिसक्तमतेर्देहान्सिकताः पत्युरम्भसाम् ।
कः शक्तः परिसंख्यातुं त्रसरेणुगणं यथा ॥ ४२ ॥
parisaktamaterdehānsikatāḥ patyurambhasām ,
kaḥ śaktaḥ parisaṃkhyātuṃ trasareṇugaṇaṃ yathā 42
42. parisaktamateḥ dehān sikatāḥ patyuḥ ambhasām
kaḥ śaktaḥ parisaṃkhyātum trasareṇugaṇam yathā
42. kaḥ śaktaḥ parisaktamateḥ dehān
parisaṃkhyātum [asti]? [kaḥ śaktaḥ
parisaṃkhyātum] ambhasām patyuḥ sikatāḥ
yathā trasareṇugaṇam [parisaṃkhyātum]?
42. Who is capable of fully enumerating the bodies (which cycle through existence) of those whose minds are deeply attached? It is as impossible as counting the grains of sand of the lord of waters (the ocean) or the multitude of dust motes (trasareṇugaṇa) in a sunbeam.
मुक्तालताया गङ्गाया मेरोरापादमस्तकम् ।
तरङ्गमुक्ता गण्यन्ते न देहाः सक्तचेतसाम् ॥ ४३ ॥
muktālatāyā gaṅgāyā merorāpādamastakam ,
taraṅgamuktā gaṇyante na dehāḥ saktacetasām 43
43. muktālatāyāḥ gaṅgāyāḥ meroḥ āpādamastakam
taraṅgamuktāḥ gaṇyante na dehāḥ saktacetasām
43. muktālatāyāḥ gaṅgāyāḥ taraṅgamuktāḥ [ca] meroḥ āpādamastakam [ca] gaṇyante; saktacetasām dehāḥ na [gaṇyante].
43. The wave-pearls (taraṅgamuktā) of the Ganga, resembling a pearl-creeper, or those [particles] found from the foot to the head of Mount Meru, can be enumerated. However, the bodies of those whose minds are attached cannot be counted.
संसक्तमनसामेता रम्यान्तःपुरपङ्क्तयः ।
रचिता रौरवा वीचिकालसूत्रादिनामिकाः ॥ ४४ ॥
saṃsaktamanasāmetā ramyāntaḥpurapaṅktayaḥ ,
racitā rauravā vīcikālasūtrādināmikāḥ 44
44. saṃsaktamanasām etāḥ ramyāntaḥpurapaṅktayaḥ
racitāḥ rauravāḥ vīcikālasūtrādināmikāḥ
44. saṃsaktamanasām etāḥ ramyāntaḥpurapaṅktayaḥ [yad vā tā eva] racitāḥ rauravāḥ vīcikālasūtrādināmikāḥ [naraka-paṅktayaḥ santi].
44. For those with attached minds, these outwardly charming rows of inner apartments (antaḥpura) are, in reality, the created hells named Vīci, Raurava, Kālasūtra, and others.
सक्तचित्तं जनं दुःखशुष्कमिन्धनसंचयम् ।
ज्वलतां नरकाग्नीनां विद्धि तेन ज्वलन्ति ते ॥ ४५ ॥
saktacittaṃ janaṃ duḥkhaśuṣkamindhanasaṃcayam ,
jvalatāṃ narakāgnīnāṃ viddhi tena jvalanti te 45
45. saktacittam janam duḥkhaśuṣkam indhanasañcayam
jvalatām narakāgnīnām viddhi tena jvalanti te
45. viddhi saktacittam janam duḥkhaśuṣkam indhanasañcayam
jvalatām narakāgnīnām tena te jvalanti
45. Know that a person with an attached mind (saktacitta) is a collection of dry fuel, parched by suffering (duḥkha). It is by this [fuel] that the fires of hell blaze.
दुःखजालमिदं नाम यत्किंचिज्जगतीगतम् ।
संसक्तमनसामर्थे तत्सर्वं परिकल्पितम् ॥ ४६ ॥
duḥkhajālamidaṃ nāma yatkiṃcijjagatīgatam ,
saṃsaktamanasāmarthe tatsarvaṃ parikalpitam 46
46. duḥkhajālam idam nāma yat kiñcit jagatīgatam
saṃsaktamanasām arthe tat sarvam parikalpitam
46. yat kiñcit jagatīgatam idam nāma duḥkhajālam,
tat sarvam saṃsaktamanasām arthe parikalpitam
46. Whatever little exists in this world is, indeed, a net of suffering (duḥkha). All of that is conceived (parikalpita) for those with attached minds, in the context of their worldly objects.
संसक्तचित्तमायान्ति सर्वा दुःखपरम्पराः ।
जलकल्लोलवलिता महानद्य इवाम्बुधिम् ॥ ४७ ॥
saṃsaktacittamāyānti sarvā duḥkhaparamparāḥ ,
jalakallolavalitā mahānadya ivāmbudhim 47
47. saṃsaktacittam āyānti sarvāḥ duḥkhaparamparāḥ
jalakallolavalitāḥ mahānadyaḥ iva ambudhim
47. sarvāḥ duḥkhaparamparāḥ jalakallolavalitāḥ mahānadyaḥ iva ambudhim,
saṃsaktacittam āyānti
47. To the attached mind (saktacitta), all successions of suffering (duḥkha) come, just as great rivers, agitated by their waves, enter the ocean.
मनःसंसर्गरूपिण्या भारूभूतशरीरया ।
क्षयोदयदशार्थिन्या सर्वं ततमविद्यया ॥ ४८ ॥
manaḥsaṃsargarūpiṇyā bhārūbhūtaśarīrayā ,
kṣayodayadaśārthinyā sarvaṃ tatamavidyayā 48
48. manaḥsaṃsargarūpiṇyā bhārūbhūtaśarīrayā
kṣayodayadaśārthinyā sarvam tatam avidyayā
48. avidyayā manaḥsaṃsargarūpiṇyā bhārūbhūtaśarīrayā
kṣayodayadaśārthinyā sarvam tatam
48. All (sarvam) is pervaded (tatam) by ignorance (avidyā), which manifests as association with the mind, whose very being has become a burden, and which constantly seeks conditions of decay and arising.
असंसङ्गेन भोगानां सर्वा राम विभूतयः ।
परं विस्तारमायान्ति प्रावृषीव महापगाः ॥ ४९ ॥
asaṃsaṅgena bhogānāṃ sarvā rāma vibhūtayaḥ ,
paraṃ vistāramāyānti prāvṛṣīva mahāpagāḥ 49
49. asaṃsaṅgena bhogānām sarvāḥ rāma vibhūtayaḥ
param vistāram āyānti prāvṛṣi iva mahāpagāḥ
49. rāma,
asaṃsaṅgena bhogānām,
sarvāḥ vibhūtayaḥ param vistāram āyānti,
prāvṛṣi mahāpagāḥ iva.
49. O Rāma, through non-attachment to worldly enjoyments, all powers and prosperity attain great expansion, just as mighty rivers swell during the monsoon season.
अन्तःसंसङ्गमङ्गानामङ्गारं विद्धि राघव ।
अनन्तःसङ्गमङ्गानां विद्धि राम रसायनम् ॥ ५० ॥
antaḥsaṃsaṅgamaṅgānāmaṅgāraṃ viddhi rāghava ,
anantaḥsaṅgamaṅgānāṃ viddhi rāma rasāyanam 50
50. antaḥsaṃsaṅgam aṅgānām aṅgāram viddhi rāghava
anantaḥsaṃsaṅgam aṅgānām viddhi rāma rasāyanam
50. rāghava,
antaḥsaṃsaṅgam aṅgānām aṅgāram viddhi.
rāma,
anantaḥsaṃsaṅgam aṅgānām rasāyanam viddhi.
50. O Rāghava, know that internal attachment to the body is like charcoal. O Rāma, know that non-attachment to the body is a potent elixir (rasāyanam).
संसङ्गेनान्तरस्थेन दह्यते प्रकृतिः स्वयम् ।
स्वकलोत्थे नैरकाङ्क्षी पावकेन यथौषधिः ॥ ५१ ॥
saṃsaṅgenāntarasthena dahyate prakṛtiḥ svayam ,
svakalotthe nairakāṅkṣī pāvakena yathauṣadhiḥ 51
51. saṃsaṅgena antaras-thena dahyate prakṛtiḥ svayam
svakalotthe nirākāṅkṣī pāvakena yathā auṣadhiḥ
51. prakṛtiḥ svayam antaras-thena saṃsaṅgena dahyate.
yathā nirākāṅkṣī auṣadhiḥ svakalotthe pāvakena (dahyate).
51. By this internal attachment, nature (prakṛti) itself is consumed, just as a medicinal herb, being without desire (nirākāṅkṣī), is burnt by a fire, when that fire arises from its own inherent heat.
सर्वत्रासक्तमाशान्तमनन्तमिव संस्थितम् ।
असत्कल्पं सदाभासं सुखायैव मनो भवेत् ॥ ५२ ॥
sarvatrāsaktamāśāntamanantamiva saṃsthitam ,
asatkalpaṃ sadābhāsaṃ sukhāyaiva mano bhavet 52
52. sarvatra asaktam āśāntam anantam iva saṃsthitam
asatkalpam sadābhāsam sukhāya eva manaḥ bhavet
52. manaḥ sarvatra asaktam,
āśāntam,
anantam iva saṃsthitam,
asatkalpam,
sadābhāsam (yat),
tat sukhāya eva bhavet.
52. The mind that is unattached everywhere, completely tranquil, established as if infinite, appearing to be non-existent (asatkalpam) yet ever-shining (sadābhāsam), would indeed become a source of pure happiness.
विद्यादृशि प्रोदयमागतेन क्षयं त्वविद्याविषये गतेन ।
सर्वत्र संसक्तिविवर्जितेन स्वचेतसा तिष्ठति यः स मुक्तः ॥ ५३ ॥
vidyādṛśi prodayamāgatena kṣayaṃ tvavidyāviṣaye gatena ,
sarvatra saṃsaktivivarjitena svacetasā tiṣṭhati yaḥ sa muktaḥ 53
53. vidyādṛśi prodayam āgatena kṣayam tu avidyāviṣaye gatena
sarvatra saṃsaktivivarjitena svacetasā tiṣṭhati yaḥ sa muktaḥ
53. yaḥ vidyādṛśi prodayam āgatena,
avidyāviṣaye kṣayam gatena,
sarvatra saṃsaktivivarjitena,
svacetasā tiṣṭhati,
sa muktaḥ
53. He who abides in his own consciousness, having attained the full awakening of true knowledge and having eradicated ignorance, being devoid of attachment everywhere - he is liberated (mokṣa).

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 Chapter 65 Chapter 66 Chapter 67 Chapter 68 (current chapter) 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