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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-78

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श्रीवसिष्ठ उवाच ।
यथालातपरिस्पन्दादग्निचक्रं प्रदृश्यते ।
असदेव सदाभासं चित्तस्पन्दात्तथा जगत् ॥ १ ॥
śrīvasiṣṭha uvāca ,
yathālātaparispandādagnicakraṃ pradṛśyate ,
asadeva sadābhāsaṃ cittaspandāttathā jagat 1
1. śrī-vasiṣṭhaḥ uvāca | yathā alāta-parispandāt agnicakram
pradṛśyate | asat eva sat-ābhāsam citta-spandāt tathā jagat ||
1. śrī-vasiṣṭhaḥ uvāca yathā alāta-parispandāt agnicakram
pradṛśyate tathā asat eva sat-ābhāsam jagat citta-spandāt
1. Shri Vasiṣṭha said: Just as a circle of fire (agnicakra) appears from the whirling of a firebrand, similarly, the world (jagat) – which is truly non-existent but appears to exist – arises from the vibration of the mind (citta).
यथा जलपरिस्पन्दाद्व्यतिरिक्त इवाम्भसः ।
दृश्यते वर्तुलावर्तश्चित्तस्पन्दात्तथा जगत् ॥ २ ॥
yathā jalaparispandādvyatirikta ivāmbhasaḥ ,
dṛśyate vartulāvartaścittaspandāttathā jagat 2
2. yathā jala-parispandāt vyatiriktaḥ iva ambhasaḥ |
dṛśyate vartula-āvartaḥ citta-spandāt tathā jagat ||
2. yathā jala-parispandāt ambhasaḥ vyatiriktaḥ iva
vartula-āvartaḥ dṛśyate tathā citta-spandāt jagat
2. Just as from the agitation of water, a circular whirlpool appears, seemingly distinct from the water itself, similarly, the world (jagat) arises from the vibration of the mind (citta).
यथा व्योम्नीक्षणस्पन्दात्पिच्छमौक्तिकमण्डलम् ।
दृश्यते सदिवासत्यं चित्तस्पन्दात्तथा जगत् ॥ ३ ॥
yathā vyomnīkṣaṇaspandātpicchamauktikamaṇḍalam ,
dṛśyate sadivāsatyaṃ cittaspandāttathā jagat 3
3. yathā vyomni īkṣaṇaspandāt picchamauktikamaṇḍalam
dṛśyate sat iva asatyam cittaspandāt tathā jagat
3. yathā vyomni īkṣaṇaspandāt picchamauktikamaṇḍalam sat iva asatyam dṛśyate,
tathā jagat cittaspandāt
3. Just as an illusory circle of peacock-pearls appears in the sky due to the vibration of the eye, seeming both real and unreal, so too the world (jagat) appears due to the vibration of the mind (citta).
श्रीराम उवाच ।
येन प्रस्पन्दते चित्तं येन न स्पन्दते तथा ।
तद्ब्रह्मन्ब्रूहि मे येन चिकित्सेयं तदेव हि ॥ ४ ॥
śrīrāma uvāca ,
yena praspandate cittaṃ yena na spandate tathā ,
tadbrahmanbrūhi me yena cikitseyaṃ tadeva hi 4
4. śrīrāmaḥ uvāca yena praspandate cittam yena na spandate
tathā tat brahman brūhi me yena cikitsīyam tat eva hi
4. śrīrāmaḥ uvāca: brahman,
yena cittam praspandate,
tathā yena na spandate,
tat me brūhi,
yena tat eva hi cikitsīyam
4. Shri Rama said: "O Brahmin (brahman), please explain to me that by which the mind (citta) vibrates, and also by which it does not vibrate, so that I may indeed remedy that very condition."
श्रीवसिष्ठ उवाच ।
यथा शौक्ल्यहिमे राम तिलतैललवौ यथा ।
यथा कुसुमसौगन्ध्ये तथौष्ण्यदहनौ यथा ॥ ५ ॥
śrīvasiṣṭha uvāca ,
yathā śauklyahime rāma tilatailalavau yathā ,
yathā kusumasaugandhye tathauṣṇyadahanau yathā 5
5. śrīvasiṣṭhaḥ uvāca yathā śauklya-hime rāma tila-taila-lavau
yathā yathā kusuma-saugandhye tathā auṣṇya-dahanau yathā
5. śrīvasiṣṭhaḥ uvāca: rāma,
yathā śauklya-hime,
yathā tila-taila-lavau,
yathā kusuma-saugandhye,
tathā auṣṇya-dahanau yathā
5. Shri Vasistha said: "O Rama, just as whiteness is inherent in snow, just as a sesame seed and a particle of its oil (taila) are related, just as fragrance is inherent in a flower, and just as heat is inherent in fire..."
तथा राघव संश्लिष्टौ चित्तस्पन्दौ तथैव हि ।
अभिन्नौ केवलं मिथ्या भेदः कल्पित एतयोः ॥ ६ ॥
tathā rāghava saṃśliṣṭau cittaspandau tathaiva hi ,
abhinnau kevalaṃ mithyā bhedaḥ kalpita etayoḥ 6
6. tathā rāghava saṃśliṣṭau citta-spandau tathā eva
hi abhinnau kevalam mithyā bhedaḥ kalpitaḥ etayoḥ
6. rāghava,
tathā citta-spandau tathā eva hi saṃśliṣṭau abhinnau kevalam etayoḥ mithyā bhedaḥ kalpitaḥ
6. Therefore, O Rama (Raghava), the mind (citta) and its vibration (spanda) are indeed intertwined in the same way. They are non-different; only an illusory distinction (bheda) is imagined between these two.
चित्तचित्तपरिस्पन्दपक्षयोरेकसंक्षये ।
स्वयं गुणगुणी स्थित्वा नश्यतो द्वौ न संशयः ॥ ७ ॥
cittacittaparispandapakṣayorekasaṃkṣaye ,
svayaṃ guṇaguṇī sthitvā naśyato dvau na saṃśayaḥ 7
7. cittacittaparispandapakṣayoḥ ekasaṃkṣaye svayam
guṇaguṇī sthitvā naśyataḥ dvau na saṃśayaḥ
7. cittacittaparispandapakṣayoḥ ekasaṃkṣaye dvau
guṇaguṇī svayam sthitvā naśyataḥ na saṃśayaḥ
7. When one of the two aspects - the mind (citta) or the activity of the mind - is completely destroyed, then both the quality and the possessor of that quality themselves perish; there is no doubt about this.
द्वौ क्रमो चित्तनाशस्य योगो ज्ञानं च राघव ।
योगस्तद्वृत्तिरोधो हि ज्ञानं सम्यगवेक्षणम् ॥ ८ ॥
dvau kramo cittanāśasya yogo jñānaṃ ca rāghava ,
yogastadvṛttirodho hi jñānaṃ samyagavekṣaṇam 8
8. dvau kramau cittanāśasya yogaḥ jñānam ca rāghava
yogaḥ tadvṛttirodhaḥ hi jñānam samyagavekṣaṇam
8. rāghava cittanāśasya dvau kramau yogaḥ ca jñānam
ca yogaḥ hi tadvṛttirodhaḥ jñānam samyagavekṣaṇam
8. O Rāghava, there are two approaches to the cessation of the mind (citta): (meditative) union (yoga) and knowledge. Indeed, (meditative) union (yoga) is the restraint of its modifications, while knowledge is thorough discernment.
श्रीराम उवाच ।
कदा कीदृक्कया युक्त्या प्राणापाननिबन्धया ।
योगनाम्न्या मनः शान्तिमेत्यनन्तसुखप्रदाम् ॥ ९ ॥
śrīrāma uvāca ,
kadā kīdṛkkayā yuktyā prāṇāpānanibandhayā ,
yoganāmnyā manaḥ śāntimetyanantasukhapradām 9
9. śrīrāmaḥ uvāca kadā kīdṛk kayā yuktyā prāṇāpānanibandhayā
yoganāmnyā manaḥ śāntim eti anantasukhapradām
9. śrīrāmaḥ uvāca kadā kīdṛk kayā prāṇāpānanibandhayā
yoganāmnyā anantasukhapradām śāntim manaḥ eti yuktyā
9. Śrī Rāma asked: "By what method, of what nature, and when does the mind attain the boundless happiness-bestowing peace (śānti) that is known as (meditative) union (yoga), characterized by the restraint of prāṇa and apāna breaths?"
श्रीवसिष्ठ उवाच ।
देहेऽस्मिन्देहनाडीषु वातः स्फुरति योऽभितः ।
स्पन्देष्विव भुवो वारि स प्राण इति कीर्तितः ॥ १० ॥
śrīvasiṣṭha uvāca ,
dehe'smindehanāḍīṣu vātaḥ sphurati yo'bhitaḥ ,
spandeṣviva bhuvo vāri sa prāṇa iti kīrtitaḥ 10
10. śrīvasiṣṭhaḥ uvāca dehe asmin dehanāḍīṣu vātaḥ sphurati yaḥ
abhitaḥ spandeṣu iva bhuvaḥ vāri saḥ prāṇaḥ iti kīrtitaḥ
10. śrīvasiṣṭhaḥ uvāca asmin dehe dehanāḍīṣu yaḥ vātaḥ abhitaḥ
sphurati saḥ prāṇaḥ iti bhuvaḥ vāri spandeṣu iva kīrtitaḥ
10. Śrī Vasiṣṭha said: "That vital air (vāta) which vibrates throughout this body, within its subtle channels (nāḍī-s), like water moving amidst the earth's tremors, is known as the (life-breath) prāṇa."
तस्य स्पन्दवशादन्तः क्रियावैचित्र्यमीयुषः ।
अपानादीनि नामानि कल्पितानि कृतात्मभिः ॥ ११ ॥
tasya spandavaśādantaḥ kriyāvaicitryamīyuṣaḥ ,
apānādīni nāmāni kalpitāni kṛtātmabhiḥ 11
11. tasya spandavaśāt antaḥ kriyāvaicitryam
īyuṣaḥ apānādīni nāmāni kalpitāni kṛtātmabhiḥ
11. kṛtātmabhiḥ tasya antaḥ spandavaśāt
kriyāvaicitryam īyuṣaḥ apānādīni nāmāni kalpitāni
11. When this animating force, due to its internal pulsation, experiences various functions, names such as Apāna and others are assigned to it by those who have realized their inner self (ātman).
आमोदस्य यथा पुष्पं शौक्ल्यस्य तुहिनं यथा ।
तथैष रस आधारश्चित्तस्याभिन्नतां गतः ॥ १२ ॥
āmodasya yathā puṣpaṃ śauklyasya tuhinaṃ yathā ,
tathaiṣa rasa ādhāraścittasyābhinnatāṃ gataḥ 12
12. āmodasya yathā puṣpam śauklyasya tuhinam yathā
tathā eṣaḥ rasaḥ ādhāraḥ cittasya abhinnatām gataḥ
12. yathā āmodasya puṣpam yathā śauklyasya tuhinam
tathā eṣaḥ rasaḥ cittasya abhinnatām ādhāraḥ gataḥ
12. Just as a flower is the substratum of fragrance, and snow is the substratum of whiteness, similarly this essence (rasa) has become the inseparable basis of the mind (citta).
अन्तःप्राणपरिस्पन्दात्संकल्पकलनोन्मुखी ।
संवित्संजायते यैषा तच्चित्तं विद्धि राघव ॥ १३ ॥
antaḥprāṇaparispandātsaṃkalpakalanonmukhī ,
saṃvitsaṃjāyate yaiṣā taccittaṃ viddhi rāghava 13
13. antaḥ prāṇaparispandāt saṅkalpakalanonmukhī
saṃvit saṃjāyate yā eṣā tat cittam viddhi rāghava
13. rāghava antaḥ prāṇaparispandāt saṅkalpakalanonmukhī
yā eṣā saṃvit saṃjāyate tat cittam viddhi
13. O Rāghava, understand that this consciousness (saṃvit) which arises from the internal pulsation of the vital breath (prāṇa) and is directed towards the formation of intentions (saṅkalpa), is precisely the mind (citta).
प्राणस्पन्दाच्चितः स्पन्दस्तत्स्पन्दादेव संविदः ।
चक्रावर्तविधायिन्यो जलस्पन्दादिवोर्मयः ॥ १४ ॥
prāṇaspandāccitaḥ spandastatspandādeva saṃvidaḥ ,
cakrāvartavidhāyinyo jalaspandādivormayaḥ 14
14. prāṇaspandāt citaḥ spandaḥ tatspandāt eva saṃvidaḥ
cakrāvarta-vidhāyinyaḥ jalaspandāt iva ūrmayaḥ
14. jalaspandāt iva cakrāvarta-vidhāyinyaḥ ūrmayaḥ
prāṇaspandāt citaḥ spandaḥ tatspandāt eva saṃvidaḥ
14. From the pulsation of the vital breath (prāṇa) arises the vibration of the conscious principle, and from that vibration, the movement of consciousness (saṃvid) itself arises. This is like waves that create whirlpools, generated from the movement of water.
चित्तं प्राणपरिस्पन्दमाहुरागमभूषणाः ।
तस्मिन्संरोधिते नूनमुपशान्तं भवेन्मनः ॥ १५ ॥
cittaṃ prāṇaparispandamāhurāgamabhūṣaṇāḥ ,
tasminsaṃrodhite nūnamupaśāntaṃ bhavenmanaḥ 15
15. cittam prāṇaparispandam āhuḥ āgamabhūṣaṇāḥ
tasmin saṃrodhite nūnam upaśāntam bhavet manaḥ
15. āgamabhūṣaṇāḥ cittam prāṇaparispandam āhuḥ
tasmin saṃrodhite nūnam manaḥ upaśāntam bhavet
15. Those well-versed in traditional scriptures (āgama) declare that the mind (citta) is the pulsation of the vital breath (prāṇa). When that [pulsation] is indeed restrained, the mind (manas) certainly becomes pacified.
मनःस्पन्दोपशान्त्यायं संसारः प्रविलीयते ।
सूर्यालोकपरिस्पन्दशान्तौ व्यवहृतिर्यथा ॥ १६ ॥
manaḥspandopaśāntyāyaṃ saṃsāraḥ pravilīyate ,
sūryālokaparispandaśāntau vyavahṛtiryathā 16
16. manaḥspandopaśāntyā ayam saṃsāraḥ pravilīyate
sūryālokaparispandaśāntau vyavahṛtiḥ yathā
16. ayam saṃsāraḥ manaḥspandopaśāntyā pravilīyate
yathā sūryālokaparispandaśāntau vyavahṛtiḥ
16. With the complete cessation of the mind's pulsation, this cycle of rebirth (saṃsāra) completely dissolves, just as worldly activity ceases with the calming of the sun's light and its movement.
श्रीराम उवाच ।
अनिशं चरतां देहगेहे गगनगामिनाम् ।
प्राणादीनां परिस्पन्दो वायूनां रोध्यते कथम् ॥ १७ ॥
śrīrāma uvāca ,
aniśaṃ caratāṃ dehagehe gaganagāminām ,
prāṇādīnāṃ parispando vāyūnāṃ rodhyate katham 17
17. śrīrāma uvāca aniśam caratām dehagehe gaganagāminām
prāṇādīnām parispandaḥ vāyūnām rodhyate katham
17. śrīrāma uvāca dehagehe gaganagāminām aniśam caratām
prāṇādīnām vāyūnām parispandaḥ katham rodhyate
17. Śrī Rāma said: 'How can the pulsation of the vital breaths (prāṇa) and other vital airs, which constantly move within the body-dwelling and travel through space, be restrained?'
श्रीवसिष्ठ उवाच ।
शास्त्रसज्जनसंपर्कवैराग्याभ्यासयोगतः ।
अनास्थायां कृतास्थायां पूर्वसंसारवृत्तिषु ॥ १८ ॥
śrīvasiṣṭha uvāca ,
śāstrasajjanasaṃparkavairāgyābhyāsayogataḥ ,
anāsthāyāṃ kṛtāsthāyāṃ pūrvasaṃsāravṛttiṣu 18
18. śrīvasiṣṭha uvāca śāstrasajjnasaṃparkavairāgyābhyāsayogataḥ
anāsthāyām kṛtāsthāyām pūrvasaṃsāravṛttiṣu
18. śrīvasiṣṭha uvāca śāstrasajjnasaṃparkavairāgyābhyāsayogataḥ
pūrvasaṃsāravṛttiṣu anāsthāyām kṛtāsthāyām
18. Śrī Vasiṣṭha said: 'Through the combination of scriptural study, association with good people, dispassion, and the practice of meditation (yoga), and by firmly establishing non-attachment towards one's past worldly tendencies (saṃsāra)...'
यथाभिवाञ्छितध्यानाच्चिरमेकतयोदितात् ।
एकतत्त्वघनाभ्यासात्प्राणस्पन्दो निरुद्ध्यते ॥ १९ ॥
yathābhivāñchitadhyānācciramekatayoditāt ,
ekatattvaghanābhyāsātprāṇaspando niruddhyate 19
19. yathā abhivāñcitadhyānāt ciram ekatayā uditāt
ekatattvaghanābhyāsāt prāṇaspandaḥ niruddhyate
19. prāṇaspandaḥ niruddhyate yathā abhivāñcitadhyānāt
ekatayā uditāt ciram ekatattvaghanābhyāsāt
19. The pulsation of the vital breath (prāṇa) is restrained through prolonged, single-pointed meditation (dhyāna) on a desired object, and also from the intense practice (abhyāsa) focused on a single principle.
पूरकादिनिजायामादृढाभ्यासादखेदजात् ।
एकान्तध्यानसंयोगात्प्राणस्पन्दो निरुद्ध्यते ॥ २० ॥
pūrakādinijāyāmādṛḍhābhyāsādakhedajāt ,
ekāntadhyānasaṃyogātprāṇaspando niruddhyate 20
20. pūrakādinijāyāmāt dṛḍhābhyāsāt akhedajāt
ekāntadhyānasaṃyogāt prāṇaspandaḥ niruddhyate
20. prāṇaspandaḥ niruddhyate pūrakādinijāyāmāt
dṛḍhābhyāsāt akhedajāt ekāntadhyānasaṃyogāt
20. The pulsation of the vital breath (prāṇa) is restrained through the steadfast practice (abhyāsa) of one's own prolonged breath retention, starting with inhalation (pūraka), a practice that does not cause fatigue, and also through the union with solitary meditation (dhyāna).
ओंकारोच्चारणप्रान्तशब्दतत्त्वानुभावनात् ।
सुषुप्ते संविदो जाते प्राणस्पन्दो निरुद्ध्यते ॥ २१ ॥
oṃkāroccāraṇaprāntaśabdatattvānubhāvanāt ,
suṣupte saṃvido jāte prāṇaspando niruddhyate 21
21. oṃkāroccāraṇaprāntaśabdatattvānubhāvanāt
suṣupte saṃvidaḥ jāte prāṇaspandaḥ niruddhyate
21. prāṇaspandaḥ niruddhyate
oṃkāroccāraṇaprāntaśabdatattvānubhāvanāt suṣupte saṃvidaḥ jāte
21. The pulsation of the vital breath (prāṇa) is restrained by realizing the essence of sound (śabdatattva) at the culmination of the Oṃkāra utterance, and in deep sleep (suṣupti), with the arising of consciousness (saṃvid).
रेचके नूनमभ्यस्ते प्राणे स्फारे खमागते ।
न स्पृशत्यङ्गरन्ध्राणि प्राणस्पन्दो निरुद्ध्यते ॥ २२ ॥
recake nūnamabhyaste prāṇe sphāre khamāgate ,
na spṛśatyaṅgarandhrāṇi prāṇaspando niruddhyate 22
22. recake nūnam abhyaste prāṇe sphāre kham āgate na
spṛśati aṅgarandhrāṇi prāṇaspandaḥ niruddhyate
22. prāṇaspandaḥ niruddhyate recake nūnam abhyaste
prāṇe sphāre kham āgate aṅgarandhrāṇi na spṛśati
22. Indeed, when exhalation (recaka) has been thoroughly practiced, and the vital breath (prāṇa), having become expansive, merges into the ether, it no longer touches the body's apertures; in this way, the pulsation of the vital breath (prāṇa) is restrained.
पूरके नूनमभ्यस्ते पूराद्गिरिघनस्थिते ।
प्राणे प्रशान्तसंचारे प्राणस्पन्दो निरुद्ध्यते ॥ २३ ॥
pūrake nūnamabhyaste pūrādgirighanasthite ,
prāṇe praśāntasaṃcāre prāṇaspando niruddhyate 23
23. pūrake nūnam abhyaste pūragirighanasthite
prāṇe praśāntasaṃcāre prāṇaspandaḥ nirudhyate
23. nūnam abhyaste pūrake,
pūragirighanasthite praśāntasaṃcāre prāṇe,
prāṇaspandaḥ nirudhyate
23. When *pūraka* (inhalation) is surely mastered, and the vital breath (prāṇa) is situated like a solid, dense mountain, completely tranquil in its movement, then the vibration of the vital breath (prāṇaspanda) is completely stopped.
कुम्भके कुम्भवत्कालमनन्तं परितिष्ठति ।
अभ्यासात्स्तम्भिते प्राणे प्राणस्पन्दो निरुद्ध्यते ॥ २४ ॥
kumbhake kumbhavatkālamanantaṃ paritiṣṭhati ,
abhyāsātstambhite prāṇe prāṇaspando niruddhyate 24
24. kumbhake kumbhavat kālam anantam paritiṣṭhati
abhyāsāt stambhite prāṇe prāṇaspandaḥ nirudhyate
24. kumbhake kumbhavat anantam kālam paritiṣṭhati.
abhyāsāt stambhite prāṇe,
prāṇaspandaḥ nirudhyate.
24. In *kumbhaka* (breath retention), the vital breath (prāṇa) remains completely still like a pot for an infinite time. Through practice, when the vital breath (prāṇa) is immobilized, its vibration (prāṇaspanda) is completely stopped.
तालुमूलगतां यत्नाज्जिह्वयाक्रम्य घण्टिकाम् ।
ऊर्ध्वरन्ध्रगते प्राणे प्राणस्पन्दो निरुद्ध्यते ॥ २५ ॥
tālumūlagatāṃ yatnājjihvayākramya ghaṇṭikām ,
ūrdhvarandhragate prāṇe prāṇaspando niruddhyate 25
25. tālumūlagatām yatnāt jihvayā ākramya ghaṇṭikām
ūrdhvarandhragate prāṇe prāṇaspandaḥ nirudhyate
25. yatnāt jihvayā tālumūlagatām ghaṇṭikām ākramya,
ūrdhvarandhragate prāṇe,
prāṇaspandaḥ nirudhyate.
25. When one carefully presses the uvula (ghaṇṭikā) situated at the root of the palate with the tongue, and the vital breath (prāṇa) has ascended to the upper aperture, then the vibration of the vital breath (prāṇaspanda) is completely stopped.
समस्तकलनोन्मुक्ते न किंचिन्नामसूक्ष्मखे ।
ध्यानात्संविदि लीनायां प्राणस्पन्दो निरुद्ध्यते ॥ २६ ॥
samastakalanonmukte na kiṃcinnāmasūkṣmakhe ,
dhyānātsaṃvidi līnāyāṃ prāṇaspando niruddhyate 26
26. samastakalanāunmukte na kiñcit nāma sūkṣmakhe
dhyānāt saṃvidi līnāyām prāṇaspandaḥ nirudhyate
26. samastakalanāunmukte,
na kiñcit nāma sūkṣmakhe,
dhyānāt saṃvidi līnāyām,
prāṇaspandaḥ nirudhyate.
26. When, in the subtle void (ākāśa) that is nameless and empty of anything, being liberated from all mental constructs, consciousness (saṃvid) is dissolved through meditation (dhyāna), then the vibration of the vital breath (prāṇaspanda) is completely stopped.
द्वादशाङ्गुलपर्यन्ते नासाग्रे विमलाम्बरे ।
संविद्दृशि प्रशाम्यन्त्यां प्राणस्पन्दो निरुद्ध्यते ॥ २७ ॥
dvādaśāṅgulaparyante nāsāgre vimalāmbare ,
saṃviddṛśi praśāmyantyāṃ prāṇaspando niruddhyate 27
27. dvādaśāṅgulaparyante nāsāgre vimalāmbare
saṃviddṛśi praśāmyantyām prāṇaspandaḥ niruddhyate
27. nāsāgre dvādaśāṅgulaparyante vimalāmbare
praśāmyantyām saṃviddṛśi prāṇaspandaḥ niruddhyate
27. When the consciousness-vision (saṃvit-dṛśi) becomes utterly tranquil in the pure, vast space (vimalāmbara) extending twelve finger-breadths beyond the tip of the nose, then the pulsation of the vital breath is completely restrained.
अभ्यासादूर्ध्वरन्ध्रेण तालूर्ध्वं द्वादशान्तगे ।
प्राणे गलितसंवृत्ते प्राणस्पन्दो निरुद्ध्यते ॥ २८ ॥
abhyāsādūrdhvarandhreṇa tālūrdhvaṃ dvādaśāntage ,
prāṇe galitasaṃvṛtte prāṇaspando niruddhyate 28
28. abhyāsāt ūrdhvarandhreṇa tālu ūrdhvaṃ dvādaśāntage
prāṇe galitasaṃvṛtte prāṇaspandaḥ niruddhyate
28. abhyāsāt tālu ūrdhvaṃ ūrdhvarandhreṇa dvādaśāntage
galitasaṃvṛtte prāṇe prāṇaspandaḥ niruddhyate
28. Through consistent practice, when the vital breath, with its coverings dissolved, ascends through the upper opening above the palate and reaches the subtle space twelve finger-breadths beyond (the dvādaśānta), its pulsation is completely restrained.
भ्रूमध्ये तारकालोकशान्तावन्तमुपागते ।
चेतने केतने बुद्धे प्राणस्पन्दो निरुद्ध्यते ॥ २९ ॥
bhrūmadhye tārakālokaśāntāvantamupāgate ,
cetane ketane buddhe prāṇaspando niruddhyate 29
29. bhrūmadhye tārakālokaśāntau antam upāgate
cetane ketane buddhe prāṇaspandaḥ niruddhyate
29. bhrūmadhye tārakālokaśāntau antam upāgate
cetane buddhe ketane prāṇaspandaḥ niruddhyate
29. When, in the center of the eyebrows, the light of inner vision (tārakāloka) has become tranquil and reached its culmination, and when consciousness (cetana) finds its dwelling (ketana) in the intellect (buddhi), then the pulsation of the vital breath is restrained.
झटित्येव यदुद्भूतं ज्ञानं तस्मिन्दृढाश्रिते ।
असंश्लिष्टविकल्पांशे प्राणस्पन्दो निरुद्ध्यते ॥ ३० ॥
jhaṭityeva yadudbhūtaṃ jñānaṃ tasmindṛḍhāśrite ,
asaṃśliṣṭavikalpāṃśe prāṇaspando niruddhyate 30
30. jhaṭiti eva yat udbhūtam jñānam tasmin dṛḍhāśrite
asaṃśliṣṭavikalpāṃśe prāṇaspandaḥ niruddhyate
30. yat jñānam jhaṭiti eva udbhūtam tasmin dṛḍhāśrite
asaṃśliṣṭavikalpāṃśe prāṇaspandaḥ niruddhyate
30. When the knowledge (jñāna) that has arisen instantly becomes firmly established, and when its aspects of mental constructs (vikalpa) are unmixed, then the pulsation of the vital breath is restrained.
चिरं कालं हृते कान्तव्योमसंवेदनान्मुने ।
अवासनान्मनोध्यानात्प्राणस्पन्दो निरुद्ध्यते ॥ ३१ ॥
ciraṃ kālaṃ hṛte kāntavyomasaṃvedanānmune ,
avāsanānmanodhyānātprāṇaspando niruddhyate 31
31. ciraṃ kālam hṛte kāntavyomasaṃvedanāt mune
avāsanāt manodhyānāt prāṇaspandaḥ nirudhyate
31. mune ciraṃ kālam kāntavyomasaṃvedanāt hṛte
avāsanāt manodhyānāt prāṇaspandaḥ nirudhyate
31. O sage, when one's perception is withdrawn for a long time and focused upon the beloved ultimate consciousness (vyoma), and through meditation upon a mind free from latent impressions (vāsanā), the pulsation of the vital breath (prāṇa) ceases.
श्रीराम उवाच ।
ब्रह्मन् जगति भूतानां हृदयं तत्किमुच्यते ।
इदं सर्वं महादर्शे यस्मिंस्तत्प्रतिबिम्बति ॥ ३२ ॥
śrīrāma uvāca ,
brahman jagati bhūtānāṃ hṛdayaṃ tatkimucyate ,
idaṃ sarvaṃ mahādarśe yasmiṃstatpratibimbati 32
32. śrīrāmaḥ uvāca brahman jagati bhūtānām hṛdayam tat kim
ucyate idam sarvam mahādarśe yasmin tat pratibimbati
32. śrīrāmaḥ uvāca brahman jagati bhūtānām hṛdayam tat kim
ucyate yasmin mahādarśe idam sarvam tat pratibimbati
32. Śrī Rāma said: O Brahman, what is that heart (hṛdaya) of beings in the world called, that great mirror in which all this is reflected?
श्रीवसिष्ठ उवाच ।
साधो जगति भूतानां हृदयं द्विविधं स्मृतम् ।
उपादेयं च हेयं च विभागोऽयं तयोः शृणु ॥ ३३ ॥
śrīvasiṣṭha uvāca ,
sādho jagati bhūtānāṃ hṛdayaṃ dvividhaṃ smṛtam ,
upādeyaṃ ca heyaṃ ca vibhāgo'yaṃ tayoḥ śṛṇu 33
33. śrīvasiṣṭhaḥ uvāca sādho jagati bhūtānām hṛdayam dvividham
smṛtam upādeyam ca heyam ca vibhāgaḥ ayam tayoḥ śṛṇu
33. śrīvasiṣṭhaḥ uvāca sādho jagati bhūtānām hṛdayam dvividham
smṛtam upādeyam ca heyam ca tayoḥ ayam vibhāgaḥ śṛṇu
33. Śrī Vasiṣṭha said: O righteous one, the heart (hṛdaya) of beings in the world is declared to be of two kinds: one to be accepted and one to be rejected. Hear this distinction between the two.
इयत्तया परिच्छिन्ने देहे यद्वक्षसोऽन्तरम् ।
हेयं तद्धृदयं विद्धि तनावेकतटे स्थितम् ॥ ३४ ॥
iyattayā paricchinne dehe yadvakṣaso'ntaram ,
heyaṃ taddhṛdayaṃ viddhi tanāvekataṭe sthitam 34
34. iyyattayā paricchinne dehe yat vakṣasaḥ antaram
heyam tat hṛdayam viddhi tanau ekataṭe sthitam
34. iyyattayā paricchinne dehe yat vakṣasaḥ antaram
tanau ekataṭe sthitam tat heyam hṛdayam viddhi
34. Know that the heart (hṛdaya) which is situated within the chest in the limited body, circumscribed by its specific measure, and located on one side of the trunk, is the one to be rejected.
संविन्मात्रं तु हृदयमुपादेयं स्थितं स्मृतम् ।
तदन्तरे च बाह्ये च न च बाह्ये न चान्तरे ॥ ३५ ॥
saṃvinmātraṃ tu hṛdayamupādeyaṃ sthitaṃ smṛtam ,
tadantare ca bāhye ca na ca bāhye na cāntare 35
35. saṃvinmātram tu hṛdayam upādeyam sthitam smṛtam | tat
antare ca bāhye ca na ca bāhye na ca antare || 35 ||
35. tu hṛdayam saṃvinmātram upādeyam sthitam smṛtam
tat antare ca bāhye ca na ca bāhye na ca antare 35
35. The heart is indeed understood as pure consciousness alone, and it is to be embraced. It is simultaneously both within and outside, yet it is neither exclusively outside nor exclusively within.
तत्तु प्रधानं हृदयं तत्रेदं समवस्थितम् ।
तदादर्शः पदार्थानां तत्कोशः सर्वसंपदाम् ॥ ३६ ॥
tattu pradhānaṃ hṛdayaṃ tatredaṃ samavasthitam ,
tadādarśaḥ padārthānāṃ tatkośaḥ sarvasaṃpadām 36
36. tat tu pradhānam hṛdayam tatra idam samavasthitam | tat
ādarśaḥ padārthānām tat kośaḥ sarvasampadām || 36 ||
36. tat tu hṛdayam pradhānam tatra idam samavasthitam
tat padārthānām ādarśaḥ tat sarvasampadām kośaḥ 36
36. That heart, indeed, is the supreme one. Within it, this entire universe is perfectly situated. It is the mirror of all phenomena and the treasury of all excellences.
सर्वेषामेव जन्तूनां संविद्धृदयमुच्यते ।
न देहावयवैकांशो जडजीर्णोपलोपमः ॥ ३७ ॥
sarveṣāmeva jantūnāṃ saṃviddhṛdayamucyate ,
na dehāvayavaikāṃśo jaḍajīrṇopalopamaḥ 37
37. sarveṣām eva jantūnām saṃvit hṛdayam ucyate | na
deha-avayava-eka-aṃśaḥ jaḍa-jīrṇa-upala-upamaḥ || 37 ||
37. sarveṣām eva jantūnām saṃvit hṛdayam ucyate na
deha-avayava-eka-aṃśaḥ jaḍa-jīrṇa-upala-upamaḥ 37
37. Indeed, for all living beings, consciousness is declared to be the heart. It is not a mere part of the bodily limbs, nor is it comparable to a dull, worn-out stone.
तस्मात्संविन्मये शुद्धे हृदये हृतवासनः ।
बलान्नियोजिते चित्ते प्राणस्पन्दो निरुध्यते ॥ ३८ ॥
tasmātsaṃvinmaye śuddhe hṛdaye hṛtavāsanaḥ ,
balānniyojite citte prāṇaspando nirudhyate 38
38. tasmāt saṃvinmaye śuddhe hṛdaye hṛta-vāsanaḥ | balāt
niyojite citte prāṇa-spandaḥ nirudhyate || 38 ||
38. tasmāt hṛta-vāsanaḥ [puruṣasya] citte balāt saṃvinmaye
śuddhe hṛdaye niyojite (sati) prāṇa-spandaḥ nirudhyate 38
38. Therefore, when the mind of a person who has relinquished latent impressions is forcibly focused within the pure heart, which consists of consciousness, the pulsation of the life-force is brought to a stop.
एभिः क्रमैस्तथान्यैश्च नानासंकल्पकल्पितैः ।
नानादेशिकवक्रस्थैः प्राणस्पन्दो निरुध्यते ॥ ३९ ॥
ebhiḥ kramaistathānyaiśca nānāsaṃkalpakalpitaiḥ ,
nānādeśikavakrasthaiḥ prāṇaspando nirudhyate 39
39. ebhiḥ kramaiḥ tathā anyaiḥ ca nānāsaṅkalpakalpitaiḥ
nānādeśikavakrasthaiḥ prāṇaspandaḥ nirudhyate
39. ebhiḥ kramaiḥ tathā nānāsaṅkalpakalpitaiḥ
nānādeśikavakrasthaiḥ anyaiḥ ca prāṇaspandaḥ nirudhyate
39. Through these methods, and by others conceived with various intentions, which are found in the circuitous paths taught by different teachers, the vibration of the vital breath (prāṇa) is restrained.
अभ्यासेन निराबाधमेतास्ता योगयुक्तयः ।
उपायतामुपायान्ति भव्यस्य भवभेदने ॥ ४० ॥
abhyāsena nirābādhametāstā yogayuktayaḥ ,
upāyatāmupāyānti bhavyasya bhavabhedane 40
40. abhyāsena nirābādham etāḥ tāḥ yogayuktayaḥ
upāyatām upāyānti bhavyasya bhavabhedane
40. abhyāsena nirābādham etāḥ tāḥ yogayuktayaḥ
bhavabhedane bhavyasya upāyatām upāyānti
40. Through diligent practice (abhyāsa), these various methods of union (yoga), unimpeded, become effective means for the fortunate one in breaking the cycle of existence (bhava).
अभ्यासाद्दृढतां यातो वैराग्यपरिलाञ्छितः ।
यथावासनमायामः प्राणानां सफलः स्मृतः ॥ ४१ ॥
abhyāsāddṛḍhatāṃ yāto vairāgyaparilāñchitaḥ ,
yathāvāsanamāyāmaḥ prāṇānāṃ saphalaḥ smṛtaḥ 41
41. abhyāsāt dṛḍhatām yātaḥ vairāgyaparilāñchitaḥ
yathāvāsanam āyāmaḥ prāṇānām saphalaḥ smṛtaḥ
41. prāṇānām āyāmaḥ abhyāsāt dṛḍhatām yātaḥ
vairāgyaparilāñchitaḥ yathāvāsanam saphalaḥ smṛtaḥ
41. The restraint (āyāma) of the vital breaths (prāṇa) that has attained firmness through practice (abhyāsa), and is marked by dispassion (vairāgya), succeeding according to one's innate tendencies (vāsanā), is considered fruitful.
भ्रूनासातालुसंस्थासु द्वादशाङ्गुलिकोटिषु ।
अभ्यासाच्छाम्यति प्राणो दूरे गिरिनदी यथा ॥ ४२ ॥
bhrūnāsātālusaṃsthāsu dvādaśāṅgulikoṭiṣu ,
abhyāsācchāmyati prāṇo dūre girinadī yathā 42
42. bhrūnāsātālusaṃsthāsu dvādaśāṅgulikoṭiṣu
abhyāsāt śāmyati prāṇaḥ dūre girinadī yathā
42. abhyāsāt prāṇaḥ bhrūnāsātālusaṃsthāsu
dvādaśāṅgulikoṭiṣu śāmyati dūre girinadī yathā
42. By practice (abhyāsa), the vital breath (prāṇa) calms down in the points measuring twelve finger-widths located at the eyebrows, nose, and palate, just as a mountain river (girinadī) becomes calm at a distance.
भूयोभूयश्चिराभ्यासाज्जिह्वाप्रान्तेन तालुनि ।
घण्टिका स्पृश्यते प्राणो येनोच्चैर्निवहत्यलम् ॥ ४३ ॥
bhūyobhūyaścirābhyāsājjihvāprāntena tāluni ,
ghaṇṭikā spṛśyate prāṇo yenoccairnivahatyalam 43
43. bhūyaḥ bhūyaḥ ca cira-abhyāsāt jihvā-prāntena tāluni
ghaṇṭikā spṛśyate prāṇaḥ yena uccaiḥ nivahati alam
43. cira-abhyāsāt bhūyaḥ bhūyaḥ ca jihvā-prāntena tāluni
ghaṇṭikā spṛśyate yena prāṇaḥ uccaiḥ alam nivahati
43. Repeatedly, through long practice, the tip of the tongue touches the uvula on the palate. By this means, the vital breath (prāṇa) flows strongly upwards.
विकल्पबहुलास्त्वेते स्वाभ्यासेन समाधयः ।
परमोपशमायाशु संप्रयान्त्यविकल्पताम् ॥ ४४ ॥
vikalpabahulāstvete svābhyāsena samādhayaḥ ,
paramopaśamāyāśu saṃprayāntyavikalpatām 44
44. vikalpa-bahulāḥ tu ete sva-abhyāsena samādhayaḥ
parama-upaśamāya āśu samprayānti avikalpatām
44. tu ete vikalpa-bahulāḥ samādhayaḥ sva-abhyāsena
parama-upaśamāya āśu avikalpatām samprayānti
44. Indeed, these concentrations (samādhi), initially characterized by many mental constructs, quickly move towards a state of non-differentiation (avikalpatā) for supreme tranquility, through their own dedicated practice.
आत्मारामो वीतशोको भवत्यन्तःसुखः पुमान् ।
अभ्यासादेव नान्यस्मात्तस्मादभ्यासवान्भव ॥ ४५ ॥
ātmārāmo vītaśoko bhavatyantaḥsukhaḥ pumān ,
abhyāsādeva nānyasmāttasmādabhyāsavānbhava 45
45. ātma-ārāmaḥ vīta-śokaḥ bhavati antaḥ-sukhaḥ pumān
abhyāsāt eva na anyasmāt tasmāt abhyāsa-vān bhava
45. pumān ātma-ārāmaḥ vīta-śokaḥ antaḥ-sukhaḥ abhyāsāt
eva bhavati na anyasmāt tasmāt abhyāsa-vān bhava
45. A person who delights in the self (ātman), free from sorrow and experiencing inner joy, becomes so only through practice, and not from any other means. Therefore, be one who practices.
अभ्यासेन परिस्पन्दे प्राणानां क्षयमागते ।
मनः प्रशममायाति निर्वाणमवशिष्यते ॥ ४६ ॥
abhyāsena parispande prāṇānāṃ kṣayamāgate ,
manaḥ praśamamāyāti nirvāṇamavaśiṣyate 46
46. abhyāsena parispande prāṇānām kṣayam āgate
manaḥ praśamam āyāti nirvāṇam avaśiṣyate
46. abhyāsena prāṇānām parispande kṣayam āgate (sati)
manaḥ praśamam āyāti (tataḥ) nirvāṇam avaśiṣyate
46. When the vibration of the vital breaths (prāṇa) ceases through practice, the mind attains profound tranquility, and only final liberation (nirvāṇa) remains.
वासनावलितं जन्म मोक्षं निर्वासनं मनः ।
प्राणं च राम गृह्णाति यथेच्छसि तथा कुरु ॥ ४७ ॥
vāsanāvalitaṃ janma mokṣaṃ nirvāsanaṃ manaḥ ,
prāṇaṃ ca rāma gṛhṇāti yathecchasi tathā kuru 47
47. vāsanāvalitam janma mokṣam nirvāsanam manaḥ
prāṇam ca rāma gṛhṇāti yathā icchasi tathā kuru
47. janma vāsanāvalitam manaḥ nirvāsanam mokṣam ca
prāṇam rāma gṛhṇāti yathā icchasi tathā kuru
47. Birth is encompassed by latent impressions (vāsanās); a mind free from latent impressions (vāsanās) is final liberation (mokṣa). And, O Rāma, it (this entangled state) also grasps the life-force (prāṇa). Therefore, act as you wish.
प्राणस्पन्दो मनोरूपं तस्मात्संसृतिविभ्रमः ।
तस्मिन्नेव शमं याते दीयते संसृतिज्वरः ॥ ४८ ॥
prāṇaspando manorūpaṃ tasmātsaṃsṛtivibhramaḥ ,
tasminneva śamaṃ yāte dīyate saṃsṛtijvaraḥ 48
48. prāṇaspandaḥ manas rūpam tasmāt saṃsṛtivibhramaḥ
tasmin eva śamam yāte dīyate saṃsṛtijvaraḥ
48. prāṇaspandaḥ manas rūpam tasmāt saṃsṛtivibhramaḥ
tasmin eva śamam yāte saṃsṛtijvaraḥ dīyate
48. The pulsation of the life-force (prāṇa) is the very form of the mind. From this arises the delusion of worldly existence (saṃsāra). When that (vibration) itself attains stillness, the fever of worldly existence (saṃsāra) is quelled.
विकल्पांशक्षयाज्जन्तोः पदं तदवशिष्यते ।
यतो वाचो निवर्तन्ते समस्तकलनान्विताः ॥ ४९ ॥
vikalpāṃśakṣayājjantoḥ padaṃ tadavaśiṣyate ,
yato vāco nivartante samastakalanānvitāḥ 49
49. vikalpāṃśakṣayāt jantoḥ padam tat avaśiṣyate
yataḥ vācaḥ nivartante samastakalanānvitāḥ
49. jantoḥ vikalpāṃśakṣayāt tat padam avaśiṣyate
yataḥ samastakalanānvitāḥ vācaḥ nivartante
49. When the constituents of mental constructs (vikalpa) cease for a living being, that supreme state remains, from which all words, along with their conceptualizations, turn back without reaching it.
यत्र सर्वं यतः सर्वे यत्सर्वं सर्वतश्च यत् ।
यत्र नेदं यतो नेदं यन्नेदं नेदृशं जगत् ॥ ५० ॥
yatra sarvaṃ yataḥ sarve yatsarvaṃ sarvataśca yat ,
yatra nedaṃ yato nedaṃ yannedaṃ nedṛśaṃ jagat 50
50. yatra sarvam yataḥ sarve yat sarvam sarvataḥ ca yat
yatra na idam yataḥ na idam yat na idam na īdṛśam jagat
50. yatra sarvam yataḥ sarve yat sarvam ca yat sarvataḥ yatra
idam na yataḥ idam na yat idam na ca jagat īdṛśam na
50. That (Brahman) in which everything exists, from which all things originate, which itself is everything, and which is present everywhere. That (Brahman) where this (phenomenal world) is not, from which this (phenomenal world) does not originate, which is not this (phenomenal world), and the world (jagat) is not of its nature.
विनाशित्वाद्विकल्पत्वाद्गुणित्वान्निर्गुणात्मनः ।
यस्य नो सदृशो दृष्टो दृष्टान्तः कश्चिदेव हि ॥ ५१ ॥
vināśitvādvikalpatvādguṇitvānnirguṇātmanaḥ ,
yasya no sadṛśo dṛṣṭo dṛṣṭāntaḥ kaścideva hi 51
51. vināśitvāt vikalpatvāt guṇitvāt nirguṇātmanaḥ
yasya na sadṛśaḥ dṛṣṭaḥ dṛṣṭāntaḥ kaścit eva hi
51. yasya nirguṇātmanaḥ na sadṛśaḥ kaścit dṛṣṭāntaḥ eva dṛṣṭaḥ hi,
vināśitvāt vikalpatvāt guṇitvāt
51. Indeed, for that self (ātman) whose intrinsic nature (ātman) is without qualities, no comparable example (dṛṣṭānta) is ever seen. This is because any potential example would inevitably be subject to impermanence, variations, and the presence of attributes.
स्वादनी सर्वशालीनां दीपिका सर्वतेजसाम् ।
कलना सर्वकामानामन्तश्चिच्चन्द्रिकोदिता ॥ ५२ ॥
svādanī sarvaśālīnāṃ dīpikā sarvatejasām ,
kalanā sarvakāmānāmantaściccandrikoditā 52
52. svādanī sarvaśālīnām dīpikā sarvatejasām
kalanā sarvakāmānām antaḥ ciccandrikā uditā
52. (sā) sarvaśālīnām svādanī,
sarvatejasām dīpikā,
sarvakāmānām kalanā,
antaḥ ciccandrikā uditā (asti)
52. This [supreme reality] is the delight of all that is glorious, the illuminator of all splendors, the comprehensive understanding of all desires, and it has arisen as the inner moonlight of consciousness (cit-candrikā).
यस्मात्कल्पतरोर्बह्व्यः संसारफलपङ्क्तयः ।
अनारतं बहुरसा जायन्ते च पतन्ति च ॥ ५३ ॥
yasmātkalpatarorbahvyaḥ saṃsāraphalapaṅktayaḥ ,
anārataṃ bahurasā jāyante ca patanti ca 53
53. yasmāt kalpataroḥ bahvyaḥ saṃsāraphalapaṅktayaḥ
anāratam bahurasāḥ jāyante ca patanti ca
53. yasmāt kalpataroḥ bahvyaḥ bahurasāḥ
saṃsāraphalapaṅktayaḥ anāratam jāyante ca patanti ca
53. From which wish-fulfilling tree (kalpataru) incessantly emerge and fall countless rows of diverse fruits, representing the cycle of transmigration (saṃsāra).
तत्पदं सर्वसीमान्तमवलम्ब्य महामतिः ।
यः स्थितः स्थिरधीस्तज्ज्ञः स जीवन्मुक्तउच्यते ॥ ५४ ॥
tatpadaṃ sarvasīmāntamavalambya mahāmatiḥ ,
yaḥ sthitaḥ sthiradhīstajjñaḥ sa jīvanmuktaucyate 54
54. tat padam sarvasīmāntam avalambya mahāmatiḥ yaḥ
sthitaḥ sthiradhīḥ tat jñaḥ saḥ jīvanmuktaḥ ucyate
54. yaḥ mahāmatiḥ sthiradhīḥ tat jñaḥ sarvasīmāntam tat padam avalambya sthitaḥ,
saḥ jīvanmuktaḥ ucyate
54. The person of great intellect (mahāmati) who, having reached that state (pada) which is the ultimate boundary of all things, and whose understanding (dhī) is unwavering, and who truly knows that [ultimate reality], such a person is called a living liberated one (jīvanmukta).
विगतसर्वसमीहितकौतुकः समुपशान्तहिताहितकल्पनः ।
सकलसंव्यवहारसमाशयो भवति मुक्तमनाः पुरुषोत्तमः ॥ ५५ ॥
vigatasarvasamīhitakautukaḥ samupaśāntahitāhitakalpanaḥ ,
sakalasaṃvyavahārasamāśayo bhavati muktamanāḥ puruṣottamaḥ 55
55. vigatasarvasamīhitakautukaḥ samupaśāntahitāhitakalpanaḥ
sakalasaṃvyavahārasamāśayaḥ bhavati muktamanaḥ puruṣottamaḥ
55. vigatasarvasamīhitakautukaḥ samupaśāntahitāhitakalpanaḥ
sakalasaṃvyavahārasamāśayaḥ muktamanaḥ puruṣottamaḥ bhavati
55. That best among persons (puruṣottama) whose curiosity regarding all desires has vanished, whose conceptions of what is beneficial and harmful have entirely subsided, becomes one with a liberated mind (muktamanaḥ), even while engaging in all worldly activities.

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 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 (current chapter) 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