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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-80

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श्रीवसिष्ठ उवाच ।
इदमन्तः कलयतो भोगान्प्रति विवेकिनः ।
पुरःस्थितानपि सदा स्पृहैवाङ्ग न जायते ॥ १ ॥
śrīvasiṣṭha uvāca ,
idamantaḥ kalayato bhogānprati vivekinaḥ ,
puraḥsthitānapi sadā spṛhaivāṅga na jāyate 1
1. śrīvasiṣṭhaḥ uvāca idam antaḥ kalayataḥ bhogān prati
vivekinaḥ puraḥsthitān api sadā spṛhā eva aṅga na jāyate
1. śrīvasiṣṭhaḥ uvāca aṅga,
idam antaḥ kalayataḥ vivekinaḥ,
puraḥsthitān api bhogān prati sadā spṛhā eva na jāyate
1. Śrī Vasiṣṭha said: O dear one, for a discerning person (vivekin) who perceives this (truth) within himself, no desire (spṛhā) ever arises for objects of enjoyment, even when they are directly before him.
चक्षुरालोकनायैव जीवस्तु सुखदुःखयोः ।
भारायैव बलीवर्दो भोक्ता द्रव्यस्य नायकः ॥ २ ॥
cakṣurālokanāyaiva jīvastu sukhaduḥkhayoḥ ,
bhārāyaiva balīvardo bhoktā dravyasya nāyakaḥ 2
2. cakṣuḥ ālokanāya eva jīvaḥ tu sukhaduḥkhayoḥ
bhārāya eva balīvardhaḥ bhoktā dravyasya nāyakaḥ
2. cakṣuḥ ālokanāya eva jīvaḥ tu sukhaduḥkhayoḥ (bhoktā asti)
balīvardhaḥ bhārāya eva bhoktā dravyasya nāyakaḥ (asti)
2. The eye is solely for seeing. However, the individual soul (jīva) is responsible for experiencing joy and sorrow. A bullock is merely for bearing burdens. The consumer (bhoktā) is the master of the substance.
नयने रूपनिर्मग्ने क्षोभः क इव देहिनः ।
गर्दभे पल्वले मग्ने कैव सेनापतेः क्षतिः ॥ ३ ॥
nayane rūpanirmagne kṣobhaḥ ka iva dehinaḥ ,
gardabhe palvale magne kaiva senāpateḥ kṣatiḥ 3
3. nayane rūpanirmagne kṣobhaḥ kaḥ iva dehinaḥ
gardabhe palvale magne kā eva senāpateḥ kṣatiḥ
3. nayane rūpanirmagne (sati),
dehinaḥ kaḥ iva kṣobhaḥ (bhavati)? gardabhe palvale magne (sati),
senāpateḥ kā eva kṣatiḥ (bhavati)?
3. If the eyes are absorbed in forms, what agitation (kṣobha) is there for the embodied being? It is like asking what loss a commander suffers if a donkey drowns in a small pond.
रूपकर्दममेतन्मानयनास्वादयाधम ।
नश्यत्येतन्निमेषेण भवन्तमपि हिंसति ॥ ४ ॥
rūpakardamametanmānayanāsvādayādhama ,
naśyatyetannimeṣeṇa bhavantamapi hiṃsati 4
4. rūpakardamam etat mā nayana āsvādaya adhama
naśyati etat nimeṣeṇa bhavantam api hiṃsati
4. adhama nayana etat rūpakardamam mā āsvādaya
etat nimeṣeṇa naśyati api bhavantam hiṃsati
4. O vile one, do not let your eye savor this mire of beauty (rūpa). It perishes in an instant and also harms you.
येनैव संख्या क्रियते येनैवाऽस्वाऽनुगम्यते ।
तदीयैः कर्मभिः क्षिप्रं प्राज्ञः क्रूरो निबध्यते ॥ ५ ॥
yenaiva saṃkhyā kriyate yenaivā'svā'nugamyate ,
tadīyaiḥ karmabhiḥ kṣipraṃ prājñaḥ krūro nibadhyate 5
5. yena eva saṃkhyā kriyate yena eva asvā anugamyate
tadīyaiḥ karmabhiḥ kṣipram prājñaḥ krūraḥ nibadhyate
5. yena eva saṃkhyā kriyate yena eva asvā anugamyate
tadīyaiḥ karmabhiḥ prājñaḥ krūraḥ kṣipram nibadhyate
5. By which (mind) itself calculation is made, and by which itself the non-self is followed, by its (the mind's) actions (karma), both the wise and the cruel are quickly bound.
उत्पन्नध्वंसि चापातमात्रहृद्यमसन्मयम् ।
रूपमाश्रय मा नेत्र विनाशायाविनाशिने ॥ ६ ॥
utpannadhvaṃsi cāpātamātrahṛdyamasanmayam ,
rūpamāśraya mā netra vināśāyāvināśine 6
6. utpannadhvaṃsi ca āpātamātrahṛdyam asanmayam
rūpam mā āśraya netra vināśāya avināśine
6. netra utpannadhvaṃsi ca āpātamātrahṛdyam
asanmayam vināśāya rūpam mā āśraya avināśine
6. O eye, do not resort to this form (rūpa) which perishes as soon as it is born, is charming only for a moment, and is composed of unreality; (instead, resort) to the indestructible (ātman) for (your own) lasting existence.
साक्षिवत्त्वं स्थितं नेत्र रूपमात्मनि तिष्ठति ।
आलोकं कालवशतस्त्वमेकं किं प्रतप्यसे ॥ ७ ॥
sākṣivattvaṃ sthitaṃ netra rūpamātmani tiṣṭhati ,
ālokaṃ kālavaśatastvamekaṃ kiṃ pratapyase 7
7. sākṣivat tvam sthitam netra rūpam ātmani tiṣṭhati
ālokam kālavaśataḥ tvam ekam kim pratapyase
7. netra tvam sākṣivat sthitam rūpam ātmani tiṣṭhati
kālavaśataḥ ālokam tvam ekam kim pratapyase
7. O eye, you are situated as a mere witness. Form (rūpa) (itself) resides within the (ātman). Why do you alone suffer over perception (ālokam) due to the sway of time?
सलिलस्पन्दवद्दृष्टिः पिच्छिकेवाम्बरोत्थिता ।
सुजातिबन्धा स्फुरति तव चित्त किमागतम् ॥ ८ ॥
salilaspandavaddṛṣṭiḥ picchikevāmbarotthitā ,
sujātibandhā sphurati tava citta kimāgatam 8
8. salilaspandavat dṛṣṭiḥ picchikā iva ambara utthitā
sujātibandhā sphurati tava citta kim āgatam
8. tava citta kim āgatam? salilaspandavat dṛṣṭiḥ,
ambara utthitā sujātibandhā picchikā iva sphurati.
8. O mind (citta), what has come upon you? You flicker like a vision (dṛṣṭi) quivering like water (salilaspanda), and like a well-constituted (sujātibandha) peacock's feather (picchikā) arisen from space (ambara).
कल्पाम्भसीव शफरी चित्ते स्फुरणधर्मिणि ।
स्वयं स्फुरत्यहंकारस्त्वमयं प्रोत्थितः कुतः ॥ ९ ॥
kalpāmbhasīva śapharī citte sphuraṇadharmiṇi ,
svayaṃ sphuratyahaṃkārastvamayaṃ protthitaḥ kutaḥ 9
9. kalpa ambhasi iva śapharī citte sphuraṇa dharmiṇi
svayam sphurati ahaṅkāraḥ tvamayam protthitaḥ kutaḥ
9. sphuraṇa dharmiṇi citte,
kalpa ambhasi śapharī iva,
ahaṅkāraḥ svayam sphurati.
tvamayam kutaḥ protthitaḥ?
9. In the mind (citta), which has the intrinsic nature (dharma) of manifesting, the ego (ahaṅkāra) spontaneously arises, like a small fish (śapharī) in the waters of cosmic dissolution (kalpāmbha). From where has this 'you-ness' (tvamayam) then arisen?
आलोकरूपयोर्नित्यं जडयोः स्फुरतोर्मिथः ।
आधाराधेययोश्चित्तं व्यर्थमाकुलता तव ॥ १० ॥
ālokarūpayornityaṃ jaḍayoḥ sphuratormithaḥ ,
ādhārādheyayościttaṃ vyarthamākulatā tava 10
10. āloka rūpayoḥ nityam jaḍayoḥ sphuratoḥ mithaḥ
ādhāra ādheyayoḥ citta vyartham ākulatā tava
10. jaḍayoḥ nityam mithaḥ sphuratoḥ ādhāra ādheyayoḥ āloka rūpayoḥ (satsu),
he citta,
tava ākulatā vyartham (asti).
10. For light and form, which are inert, always manifesting mutually as the support and the supported - O mind (citta), your agitation (ākulatā) is in vain (vyartha).
रूपालोकमनस्काराः परस्परमसङ्गिनः ।
संपन्ना इव लक्ष्यन्ते वदनादर्शबिम्ववत् ॥ ११ ॥
rūpālokamanaskārāḥ parasparamasaṅginaḥ ,
saṃpannā iva lakṣyante vadanādarśabimvavat 11
11. rūpa āloka manaskārāḥ parasparam asaṅginaḥ
sampannāḥ iva lakṣyante vadana ādarśa bimbavat
11. rūpa āloka manaskārāḥ parasparam asaṅginaḥ (santo api),
vadana ādarśa bimbavat sampannāḥ iva lakṣyante.
11. Forms, lights, and mental impressions (manaskāra) are mutually unconnected (asaṅgin), yet they appear as if united, like the reflection of a face in a mirror.
अज्ञानजन्तुना ह्येते श्लिष्टा जाता निरन्तराः ।
अज्ञाने ज्ञानगिलिते पृथक्तिष्ठन्त्यसन्मयाः ॥ १२ ॥
ajñānajantunā hyete śliṣṭā jātā nirantarāḥ ,
ajñāne jñānagilite pṛthaktiṣṭhantyasanmayāḥ 12
12. ajñānajantunā hi ete śliṣṭāḥ jātāḥ nirantarāḥ |
ajñāne jñānagilite pṛthak tiṣṭhanti asanmayāḥ ||
12. hi ajñānajantunā ete śliṣṭāḥ nirantarāḥ jātāḥ
ajñāne jñānagilite pṛthak asanmayāḥ tiṣṭhanti
12. Indeed, these (perceptions and mental impressions) become continuously intertwined and formed by the ignorant individual (ajñānajantu). When (true) knowledge (jñāna) is swallowed by ignorance (ajñāna), these things remain separate, composed of what is unreal (asat).
मनःकल्पनया ह्येते सुसंबद्धाः परस्परम् ।
रूपालोकमनस्कारा दारुणी जतुना यथा ॥ १३ ॥
manaḥkalpanayā hyete susaṃbaddhāḥ parasparam ,
rūpālokamanaskārā dāruṇī jatunā yathā 13
13. manaḥkalpanayā hi ete susambaddhāḥ parasparam
| rūpālokamanaskārāḥ dāruṇī jatunā yathā ||
13. hi manaḥkalpanayā ete rūpālokamanaskārāḥ parasparam
susambaddhāḥ yathā dāruṇī jatunā (susambaddhāḥ)
13. Indeed, these forms (rūpa), perceptions (āloka), and mental impressions (manaskāra) are mutually well-connected by the mind's conceptualization (manas-kalpanā), just as two pieces of wood (dāru) are connected by lac (jatu).
स्वमनोमननं तन्तुर्मनोभ्यासेन यत्नतः ।
विचाराच्छेदमायाति च्छिन्नैवाज्ञानभावना ॥ १४ ॥
svamanomananaṃ tanturmanobhyāsena yatnataḥ ,
vicārācchedamāyāti cchinnaivājñānabhāvanā 14
14. svamanomananam tantuḥ manobhyāsena yatnataḥ |
vicārāt cchedam āyāti chinnā eva ajñānabhāvanā ||
14. Svamanomananam tantuḥ yatnataḥ manobhyāsena vicārāt
cchedam āyāti eva ajñānabhāvanā chinnā (bhavati)
14. One's own constant mental reflection (svamanomanana) is the thread. Through diligent mental practice (manas-abhyāsa), by means of thoughtful inquiry (vicāra), this thread attains severance, and with it, the mental construct of ignorance (ajñānabhāvanā) is indeed cut.
अज्ञानसंक्षयात्क्षीणे मनसीमे पुनर्मिथः ।
रूपालोकमनस्काराः संघट्टन्ते न केचन ॥ १५ ॥
ajñānasaṃkṣayātkṣīṇe manasīme punarmithaḥ ,
rūpālokamanaskārāḥ saṃghaṭṭante na kecana 15
15. ajñānasaṃkṣayāt kṣīṇe manasi ime punaḥ mithaḥ
| rūpālokamanaskārāḥ saṃghaṭṭante na kecana ||
15. ajñānasaṃkṣayāt manasi kṣīṇe (sati) punaḥ ime
rūpālokamanaskārāḥ mithaḥ kecana na saṃghaṭṭante
15. When ignorance (ajñāna) is completely destroyed (saṃkṣaya), and the mind (manas) has dwindled (kṣīṇa), then these forms (rūpa), perceptions (āloka), and mental impressions (manaskāra) no longer connect with one another again, any of them.
सर्वेषां चित्तमेवान्तरिन्द्रियाणां प्रबोधकम् ।
तदेव तस्मादुच्छेद्यं पिशाच इव मन्दिरात् ॥ १६ ॥
sarveṣāṃ cittamevāntarindriyāṇāṃ prabodhakam ,
tadeva tasmāducchedyaṃ piśāca iva mandirāt 16
16. sarveṣām cittam eva antaḥindriyāṇām prabodhakam
tat eva tasmāt ucchedyam piśācaḥ iva mandirāt
16. sarveṣām antaḥindriyāṇām prabodhakam cittam eva
tasmāt tat eva piśācaḥ iva mandirāt ucchedyam
16. The mind (citta) alone is the awakener of all the internal senses. Therefore, it should be eradicated, just like an evil spirit (piśāca) from a dwelling.
चित्त वल्गसि मिथ्यैव दृष्टोऽन्तो भवतो मया ।
आद्यन्तयोः सुतुच्छं त्वं वर्तमाने विनश्यसि ॥ १७ ॥
citta valgasi mithyaiva dṛṣṭo'nto bhavato mayā ,
ādyantayoḥ sutucchaṃ tvaṃ vartamāne vinaśyasi 17
17. citta valgasi mithyā eva dṛṣṭaḥ antaḥ bhavataḥ
mayā ādiantayoḥ sutuccham tvam vartamāne vinaśyasi
17. citta,
tvam mithyā eva valgasi mayā bhavataḥ antaḥ dṛṣṭaḥ ādiantayoḥ tvam sutuccham,
vartamāne vinaśyasi
17. O mind (citta), you indeed prance about falsely; I have seen your end. You are utterly insignificant (sutuccham) both at the beginning and at the end, and you perish in the present moment.
मुधा पञ्चभिराकारैः किमन्तः परिवल्गसि ।
यस्त्वां स्वमिति जानाति तस्यैव परिवल्गसि ॥ १८ ॥
mudhā pañcabhirākāraiḥ kimantaḥ parivalgasi ,
yastvāṃ svamiti jānāti tasyaiva parivalgasi 18
18. mudhā pañcabhiḥ ākāraiḥ kim antaḥ parivalgasi
yaḥ tvām svam iti jānāti tasya eva parivalgasi
18. mudhā pañcabhiḥ ākāraiḥ kim antaḥ parivalgasi? yaḥ tvām svam iti jānāti,
tasya eva parivalgasi
18. Why do you, O mind (citta), uselessly leap about internally by means of the five forms (i.e., sense objects)? You only prance for the one who considers you as their own (sva).
त्वद्वल्गनं मे कुमनो न मनागपि तुष्टये ।
मायामनःस्पन्द इव व्यर्थं वृत्तिषु दह्यसे ॥ १९ ॥
tvadvalganaṃ me kumano na manāgapi tuṣṭaye ,
māyāmanaḥspanda iva vyarthaṃ vṛttiṣu dahyase 19
19. tvat valganam me kumanas na manāk api tuṣṭaye
māyāmanas-spandaḥ iva vyartham vṛttiṣu dahyase
19. kumanas,
tvat valganam me manāk api tuṣṭaye na (asti) māyāmanas-spandaḥ iva vyartham vṛttiṣu dahyase
19. O my bad mind (kumanas)! Your agitation brings me not even the slightest satisfaction. Like the illusory vibration (māyā-manaḥspanda) of the mind, you futilely torment yourself in these modifications (vṛtti).
तिष्ठ वा गच्छ वा चित्त नासि मे न च जीवसि ।
प्रकृत्यासि मृतं नित्यं विचारात्सुमृतं स्मृतम् ॥ २० ॥
tiṣṭha vā gaccha vā citta nāsi me na ca jīvasi ,
prakṛtyāsi mṛtaṃ nityaṃ vicārātsumṛtaṃ smṛtam 20
20. tiṣṭha vā gaccha vā citta na asi me na ca jīvasi
prakṛtyā asi mṛtam nityam vicārāt su-mṛtam smṛtam
20. citta vā tiṣṭha vā gaccha,
me na asi,
ca na jīvasi.
prakṛtyā nityam mṛtam asi,
vicārāt su-mṛtam smṛtam.
20. O mind, whether you stay or go, you are neither mine nor truly alive. By your intrinsic nature (prakṛti), you are always lifeless; it is through proper discernment that you are considered utterly defunct.
निस्तत्त्वं त्वं जडं भ्रान्तं शठं नित्यमृताकृते ।
मूढ एव त्वयाज्ञेन बाध्यो न प्रविचारवान् ॥ २१ ॥
nistattvaṃ tvaṃ jaḍaṃ bhrāntaṃ śaṭhaṃ nityamṛtākṛte ,
mūḍha eva tvayājñena bādhyo na pravicāravān 21
21. niḥ-tattvam tvam jaḍam bhrāntam śaṭham nitya-mṛta-ākṛte
mūḍhaḥ eva tvayā ajñena bādhyaḥ na pravicāravān
21. nitya-mṛta-ākṛte,
tvam niḥ-tattvam,
jaḍam,
bhrāntam,
śaṭham.
ajñena tvayā mūḍhaḥ eva bādhyaḥ,
pravicāravān na.
21. O you whose nature is perpetually defunct, you are devoid of essence, inert, deluded, and deceitful. Only a fool is swayed by you, the ignorant one, never a discerning person.
वयमज्ञातवन्तस्त्वां मौर्ख्येणाशु मृतं भवत् ।
मृतमस्माकमद्यासि दीपानां तिमिरं यथा ॥ २२ ॥
vayamajñātavantastvāṃ maurkhyeṇāśu mṛtaṃ bhavat ,
mṛtamasmākamadyāsi dīpānāṃ timiraṃ yathā 22
22. vayam ajñātavantaḥ tvām maurkhyeṇa āśu mṛtam bhavat
mṛtam asmākam adya asi dīpānām timiram yathā
22. maurkhyeṇa vayam tvām ajñātavantaḥ,
mṛtam bhavat.
adya tvam asmākam mṛtam asi,
yathā dīpānām timiram.
22. We, out of foolishness, were ignorant of you, O mind, though you were already lifeless. Today, for us, you are truly defunct, just as darkness is nothing to lamps.
शठेन भवता दीर्घकालं देहगृहं मम ।
उपरुद्धमभूत्सर्व साधुसंसर्गवर्जितम् ॥ २३ ॥
śaṭhena bhavatā dīrghakālaṃ dehagṛhaṃ mama ,
uparuddhamabhūtsarva sādhusaṃsargavarjitam 23
23. śaṭhena bhavatā dīrgha-kālam deha-gṛham mama
uparuddham abhūt sarvam sādhu-saṃsarga-varjitam
23. śaṭhena bhavatā dīrgha-kālam,
mama sarvam deha-gṛham sādhu-saṃsarga-varjitam uparuddham abhūt.
23. O deceitful mind, for a long time my entire body-house was held captive by you and remained devoid of any association with the wise.
जडे प्रेतसमाकारे गते त्वयि मनःशठे ।
सर्वसज्जनसंसेव्यमिदं देहगृहं मम ॥ २४ ॥
jaḍe pretasamākāre gate tvayi manaḥśaṭhe ,
sarvasajjanasaṃsevyamidaṃ dehagṛhaṃ mama 24
24. jaḍe pretasamākāre gate tvayi manaḥśaṭhe
sarvasajjanasaṃsevyam idam dehagṛham mama
24. jaḍe manaḥśaṭhe pretasamākāre tvayi gate
idam dehagṛham mama sarvasajjanasaṃsevyam
24. O foolish one, you deceiver of the mind, who are like a ghost – now that you have departed, this body-house of mine is fit to be honored by all virtuous people.
पूर्वमेवासि नासीस्त्वं संप्रत्येव शठं जगत् ।
न भविष्यसि चेदानीं वेताल किं न लज्जसे ॥ २५ ॥
pūrvamevāsi nāsīstvaṃ saṃpratyeva śaṭhaṃ jagat ,
na bhaviṣyasi cedānīṃ vetāla kiṃ na lajjase 25
25. pūrvam eva āsi na āsīḥ tvam samprati eva śaṭham
jagat na bhaviṣyasi ca idānīm vetāla kim na lajjase
25. vetāla tvam pūrvam eva na āsīḥ.
samprati eva jagat śaṭham (karoṣi).
idānīm ca na bhaviṣyasi.
kim na lajjase
25. You did not exist before, and just now the world (jagat) is deceitful due to you. You will not exist hereafter. O vetāla, why are you not ashamed?
सह तृष्णापिशाचीभिः सह कोपादिगुह्यकैः ।
निर्गच्छ चित्तवेताल शरीरसदनान्मम ॥ २६ ॥
saha tṛṣṇāpiśācībhiḥ saha kopādiguhyakaiḥ ,
nirgaccha cittavetāla śarīrasadanānmama 26
26. saha tṛṣṇāpiśācībhiḥ saha kopādiguhyakaiḥ
nirgaccha cittavetāla śarīrasadanāt mama
26. cittavetāla tṛṣṇāpiśācībhiḥ saha kopādiguhyakaiḥ
saha mama śarīrasadanāt nirgaccha
26. O mind-vetāla, depart from my body-house, along with the demonesses of craving and the goblins of anger and other such entities!
दिष्ट्या विवेकमात्रेण निर्गतो देहमन्दिरात् ।
प्रमत्तश्चित्तवेतालः कुवृकः कन्दरादिव ॥ २७ ॥
diṣṭyā vivekamātreṇa nirgato dehamandirāt ,
pramattaścittavetālaḥ kuvṛkaḥ kandarādiva 27
27. diṣṭyā vivekamātreṇa nirgataḥ dehamandirāt
pramattaḥ cittavetālaḥ kuvṛkaḥ kandarāt iva
27. diṣṭyā vivekamātreṇa pramattaḥ cittavetālaḥ
dehamandirāt nirgataḥ kuvṛkaḥ kandarāt iva
27. Fortunately, by mere discernment (viveka), the heedless mind-vetāla has departed from the body-temple, just as a wicked wolf would leave its cave.
अहो नु चित्रं सुमहज्जडेन क्षणभङ्गिना ।
मनःशठेन सर्वोऽयं नीतो विवशतां जनः ॥ २८ ॥
aho nu citraṃ sumahajjaḍena kṣaṇabhaṅginā ,
manaḥśaṭhena sarvo'yaṃ nīto vivaśatāṃ janaḥ 28
28. aho nu citram sumahat jaḍena kṣaṇabhaṅginā
manaḥśaṭhena sarvaḥ ayam nītaḥ vivaśatām janaḥ
28. aho nu sumahat citram ayam sarvaḥ janaḥ jaḍena
kṣaṇabhaṅginā manaḥśaṭhena vivaśatām nītaḥ
28. Oh, what a truly great wonder it is! All these people have been reduced to helplessness by this dull, ephemeral, and deceitful mind.
कस्ते पराक्रमः किं ते बलं कस्ते समाश्रयः ।
यदि वल्गसि मामेकं जनानां बाधसे मृतम् ॥ २९ ॥
kaste parākramaḥ kiṃ te balaṃ kaste samāśrayaḥ ,
yadi valgasi māmekaṃ janānāṃ bādhase mṛtam 29
29. kaḥ te parākramaḥ kim te balam kaḥ te samāśrayaḥ
yadi valgasi mām ekam janānām bādhase mṛtam
29. te kaḥ parākramaḥ? te kim balam? te kaḥ samāśrayaḥ? yadi valgasi,
(tvam) ekam mṛtam mām janānām bādhase.
29. What is your prowess? What is your strength? What is your support? If you boast, you merely torment me, a single individual among people, who is (as good as) dead (mṛtam).
सर्वथैवासि न मया दीनचित्तक मार्यसे ।
मृतमित्यवबुद्धं त्वमद्य केवलमज्ञ हे ॥ ३० ॥
sarvathaivāsi na mayā dīnacittaka māryase ,
mṛtamityavabuddhaṃ tvamadya kevalamajña he 30
30. sarvathā eva asi na mayā dīnacittaka māryase
mṛtam iti avabuddham tvam adya kevalam ajña he
30. he dīnacittaka,
sarvathā eva asi na mayā māryase.
he ajña,
tvam adya kevalam mṛtam iti avabuddham.
30. Oh poor-minded one, you are indeed not destroyed by me in any way. For you, oh ignorant one, are now merely understood as dead.
एतावन्तमहं कालं त्वां ज्ञात्वा जीवदास्थिति ।
श्लिष्टः प्रभूतसङ्गासु चिरं संसृतिरात्रिषु ॥ ३१ ॥
etāvantamahaṃ kālaṃ tvāṃ jñātvā jīvadāsthiti ,
śliṣṭaḥ prabhūtasaṅgāsu ciraṃ saṃsṛtirātriṣu 31
31. etāvantam aham kālam tvām jñātvā jīvada āsthiti
śliṣṭaḥ prabhūtasaṅgāsu ciram saṃsṛtirātriṣu
31. aham etāvantam kālam jīvada tvām āsthiti jñātvā prabhūtasaṅgāsu saṃsṛtirātriṣu ciram śliṣṭaḥ.
31. For this long time, I, having mistakenly considered you, O life-giver, as having permanent existence, was therefore long entangled in the nights of cyclic existence (saṃsāra), which are filled with numerous attachments.
चित्तं मृतं हि नास्तीदमित्यद्याधिगतं मया ।
तेन त्वदाशां संत्यज्य तिष्ठाम्यात्मनि केवलम् ॥ ३२ ॥
cittaṃ mṛtaṃ hi nāstīdamityadyādhigataṃ mayā ,
tena tvadāśāṃ saṃtyajya tiṣṭhāmyātmani kevalam 32
32. cittam mṛtam hi na asti idam iti adya adhigatam mayā
tena tvat-āśām saṃtyajya tiṣṭhāmi ātmani kevalam
32. mayā adya idam cittam mṛtam na asti hi iti adhigatam.
tena tvat-āśām saṃtyajya ātmani kevalam tiṣṭhāmi.
32. Indeed, today I have understood that this mind is not dead. Therefore, having completely abandoned hopes related to you (the mind), I remain solely in the Self (ātman).
दिष्ट्या चित्तं मृतमिति ज्ञातमद्य मया स्वयम् ।
न शठेन समं नेयं समग्रं जीवितं निजम् ॥ ३३ ॥
diṣṭyā cittaṃ mṛtamiti jñātamadya mayā svayam ,
na śaṭhena samaṃ neyaṃ samagraṃ jīvitaṃ nijam 33
33. diṣṭyā cittam mṛtam iti jñātam adya mayā svayam
na śaṭhena samam neyam samagram jīvitam nijam
33. diṣṭyā adya mayā svayam cittam mṛtam iti jñātam.
nijam samagram jīvitam śaṭhena samam na neyam.
33. Fortunately, today I myself have understood that the mind is dead. One's entire intrinsic nature (jīvitam) should not be spent with the rogue (mind).
उत्सार्य देहसदनान्मनःशठमहं क्षणात् ।
अहं स्वस्थः स्थितोऽस्म्यन्तर्वेतालपरिवर्जितः ॥ ३४ ॥
utsārya dehasadanānmanaḥśaṭhamahaṃ kṣaṇāt ,
ahaṃ svasthaḥ sthito'smyantarvetālaparivarjitaḥ 34
34. utsārya deha-sadanāt manaḥ-śaṭham aham kṣaṇāt aham
svasthaḥ sthitaḥ asmi antar-vetāla-parivarjitaḥ
34. aham kṣaṇāt deha-sadanāt manaḥ-śaṭham utsārya,
aham antar-vetāla-parivarjitaḥ svasthaḥ sthitaḥ asmi.
34. Having immediately expelled the rogue mind from the abode of the body, I am now established in my true Self, free from the inner goblin.
चित्तवेताललब्धेन चिरं कालं मयात्मना ।
कृताविकाराविविधाः स्वयं स्मृत्वा हसाम्यहम् ॥ ३५ ॥
cittavetālalabdhena ciraṃ kālaṃ mayātmanā ,
kṛtāvikārāvividhāḥ svayaṃ smṛtvā hasāmyaham 35
35. citta-vetāla-labdhena ciram kālam mayā ātmanā
kṛtāḥ vikārāḥ vividhāḥ svayam smṛtvā hasāmi aham
35. citta-vetāla-labdhena mayā ātmanā ciram kālam vividhāḥ vikārāḥ kṛtāḥ.
svayam smṛtvā aham hasāmi.
35. For a long time, by myself, who was seized by the mind-goblin, various disturbances were created. Remembering this myself, I laugh.
चिरान्निपातितो दिष्ट्या विचारासिपरार्दितः ।
हृद्गेहाच्चित्तवेतालस्तालोत्तालसमुन्नतिः ॥ ३६ ॥
cirānnipātito diṣṭyā vicārāsiparārditaḥ ,
hṛdgehāccittavetālastālottālasamunnatiḥ 36
36. cirāt nipātitaḥ diṣṭyā vicārāsiparārditaḥ
hṛdgehāt cittavetālaḥ tālotthālasamunnatiḥ
36. cittavetālaḥ tālotthālasamunnatiḥ hṛdgehāt
vicārāsiparārditaḥ cirāt diṣṭyā nipātitaḥ
36. Fortunately, the mind-demon (cittavetāla), which had achieved an enormous elevation, has finally been struck down from the abode of the heart, having been wounded by the sword of discrimination (vicāra).
प्रशान्ते चित्तवेताले पवित्रां पदवीं गते ।
दिष्ट्या शरीरनगरे सुखं तिष्ठामि केवलम् ॥ ३७ ॥
praśānte cittavetāle pavitrāṃ padavīṃ gate ,
diṣṭyā śarīranagare sukhaṃ tiṣṭhāmi kevalam 37
37. praśānte cittavetāle pavitrām padavīm gate
diṣṭyā śarīranagare sukham tiṣṭhāmi kevalam
37. cittavetāle praśānte pavitrām padavīm gate diṣṭyā
[aham] śarīranagare sukham kevalam tiṣṭhāmi
37. When the mind-demon (cittavetāla) is completely pacified and has attained a pure state, fortunately, I dwell purely in happiness within the city of the body.
मृतं मनो मृता चिन्ता मृतोऽहंकारराक्षसः ।
विचारमन्त्रेण समः स्वस्थस्तिष्ठामि केवलम् ॥ ३८ ॥
mṛtaṃ mano mṛtā cintā mṛto'haṃkārarākṣasaḥ ,
vicāramantreṇa samaḥ svasthastiṣṭhāmi kevalam 38
38. mṛtam manaḥ mṛtā cintā mṛtaḥ ahaṅkārarākṣasaḥ
vicāramantreṇa samaḥ svasthaḥ tiṣṭhāmi kevalam
38. manaḥ mṛtam,
cintā mṛtā,
ahaṅkārarākṣasaḥ mṛtaḥ [ca].
vicāramantreṇa [aham] samaḥ svasthaḥ kevalam tiṣṭhāmi.
38. The mind (manas) is dead, worry is dead, and the ego-demon (ahaṅkāra) is dead. By means of the mantra of inquiry (vicāra), I remain purely in my natural, balanced state (svastha).
किं मनो मे ममाशा का को मेऽहंकारको भवेत् ।
दिष्ट्या व्यर्थं कलत्रं मे नष्टमेतदशेषतः ॥ ३९ ॥
kiṃ mano me mamāśā kā ko me'haṃkārako bhavet ,
diṣṭyā vyarthaṃ kalatraṃ me naṣṭametadaśeṣataḥ 39
39. kim manaḥ me mama āśā kā kaḥ me ahaṅkārakaḥ bhavet
diṣṭyā vyartham kalatram me naṣṭam etat aśeṣataḥ
39. me manaḥ kim? mama āśā kā? me ahaṅkārakaḥ kaḥ bhavet? diṣṭyā me vyartham etat kalatram aśeṣataḥ naṣṭam.
39. What is my mind (manas)? What is my desire? What could my ego (ahaṅkāraka) possibly be? Fortunately, this entire useless entanglement (kalatra) of mine has been utterly destroyed.
एकस्मै कृतकृत्याय नित्याय विमलात्मने ।
निर्विकल्पचिदाख्याय मह्यमेव नमो नमः ॥ ४० ॥
ekasmai kṛtakṛtyāya nityāya vimalātmane ,
nirvikalpacidākhyāya mahyameva namo namaḥ 40
40. ekasmai kṛtakṛtyāya nityāya vimalātmane
nirvikalpacidākhyāya mahyam eva namaḥ namaḥ
40. mahyam eva ekasmai kṛtakṛtyāya nityāya
vimalātmane nirvikalpacidākhyāya namaḥ namaḥ
40. Salutations again and again to myself, who is unique, fulfilled, eternal, of pure essence (ātman), and whose true nature is non-dual consciousness.
न शोकोऽस्ति न मोहोऽस्ति न चैवाहमहं स्वयम् ।
नच नाहं नचान्योऽहं मह्यमेव नमो नमः ॥ ४१ ॥
na śoko'sti na moho'sti na caivāhamahaṃ svayam ,
naca nāhaṃ nacānyo'haṃ mahyameva namo namaḥ 41
41. na śokaḥ asti na mohaḥ asti na ca eva aham aham svayam
na ca na aham na ca anyaḥ aham mahyam eva namaḥ namaḥ
41. mahyam eva namaḥ namaḥ yataḥ śokaḥ na asti,
mohaḥ na asti,
ca eva aham svayam aham na; ca na aham na; ca anyaḥ aham na.
41. There is no sorrow, nor is there delusion. Indeed, I am not even the ego (ahaṅkāra) itself. Neither am I not myself, nor am I another. Salutations again and again to myself.
न ममाशा न कर्माणि न संसारो न कर्तृता ।
न भोक्तृता न देहो मे मह्यमेव नमो नमः ॥ ४२ ॥
na mamāśā na karmāṇi na saṃsāro na kartṛtā ,
na bhoktṛtā na deho me mahyameva namo namaḥ 42
42. na mama āśā na karmāṇi na saṃsāraḥ na kartṛtā
na bhoktṛtā na dehaḥ me mahyam eva namaḥ namaḥ
42. mahyam eva namaḥ namaḥ yataḥ mama āśā na,
karmāṇi na,
saṃsāraḥ na,
kartṛtā na,
bhoktṛtā na,
me dehaḥ na.
42. I have no desires, no actions (karma), no cycle of rebirth (saṃsāra), nor the sense of being a doer. I have no sense of being an enjoyer, nor a body. Salutations again and again to myself.
नाहमात्मा न वा कोऽन्यो नाहमस्मि न चेतरः ।
सर्वमेवाहमेतस्मै मह्यमेव नमो नमः ॥ ४३ ॥
nāhamātmā na vā ko'nyo nāhamasmi na cetaraḥ ,
sarvamevāhametasmai mahyameva namo namaḥ 43
43. na aham ātmā na vā kaḥ anyaḥ na aham asmi na ca
itaraḥ sarvam eva aham etasmai mahyam eva namaḥ namaḥ
43. mahyam eva namaḥ namaḥ yataḥ aham ātmā na,
vā kaḥ anyaḥ na,
aham asmi na,
ca itaraḥ na.
sarvam eva aham etasmai.
43. I am not the individual self (ātman), nor am I any other being. I do not exist as a separate entity, nor am I distinct from what is other. All this (sarvam) is indeed myself. To this very self, salutations again and again.
अहमादिरहं धाता चिदहं भुवनान्यहम् ।
मम नास्ति व्यवच्छेदो मह्यमेव नमो नमः ॥ ४४ ॥
ahamādirahaṃ dhātā cidahaṃ bhuvanānyaham ,
mama nāsti vyavacchedo mahyameva namo namaḥ 44
44. aham ādiḥ aham dhātā cit aham bhuvanāni aham
mama na asti vyavacchedaḥ mahyam eva namaḥ namaḥ
44. aham ādiḥ aham dhātā aham cit aham bhuvanāni
mama vyavacchedaḥ na asti mahyam eva namaḥ namaḥ
44. I am the origin; I am the creator and sustainer. I am consciousness, and I am all the worlds. There is no division or separation in my being. Salutations, again and again, to me alone.
निर्विकाराय नित्याय निरंशाय महात्मने ।
सर्वस्मै सर्वकालाय मह्यमेव नमो नमः ॥ ४५ ॥
nirvikārāya nityāya niraṃśāya mahātmane ,
sarvasmai sarvakālāya mahyameva namo namaḥ 45
45. nirvikārāya nityāya niraṁśāya mahātmane
sarvasmai sarvakālāya mahyam eva namaḥ namaḥ
45. nirvikārāya nityāya niraṁśāya mahātmane
sarvasmai sarvakālāya mahyam eva namaḥ namaḥ
45. Salutations, again and again, to me alone, who is immutable, eternal, indivisible, and the supreme Self (ātman). To me, who encompasses everything and transcends all time.
नीरूपाय निराख्याय प्रकाशाय महात्मने ।
स्वयमात्मैकसंस्थाय मह्यमेव नमो नमः ॥ ४६ ॥
nīrūpāya nirākhyāya prakāśāya mahātmane ,
svayamātmaikasaṃsthāya mahyameva namo namaḥ 46
46. nīrūpāya nirākhyāya prakāśāya mahātmane svayam
ātmaikasaṁsthāya mahyam eva namaḥ namaḥ
46. nīrūpāya nirākhyāya prakāśāya mahātmane svayam
ātmaikasaṁsthāya mahyam eva namaḥ namaḥ
46. Salutations, again and again, to me alone, who is formless, undescribable, luminous, and the supreme Self (ātman). To me, who is spontaneously established in the singular Self.
समां सर्वगतां सूक्ष्मां जगदेकप्रकाशिनीम् ।
सत्तामुपगतोऽस्म्यन्तर्मह्यमेव नमो नमः ॥ ४७ ॥
samāṃ sarvagatāṃ sūkṣmāṃ jagadekaprakāśinīm ,
sattāmupagato'smyantarmahyameva namo namaḥ 47
47. samām sarvagatām sūkṣmām jagadekāprakāśinīm
sattām upagataḥ asmi antar mahyam eva namaḥ namaḥ
47. antar samām sarvagatām sūkṣmām jagadekāprakāśinīm
sattām upagataḥ asmi mahyam eva namaḥ namaḥ
47. Internally, I have realized (upagataḥ asmi) the one existence (sattā) that is uniform, all-pervading, subtle, and the sole illuminator of the universe. Salutations, again and again, to me alone.
साद्र्यब्ध्युर्वी नदी सेयं नाहमेवाहमेव वा ।
जगत्सर्वं पदार्थाढ्यं मह्यमेव नमो नमः ॥ ४८ ॥
sādryabdhyurvī nadī seyaṃ nāhamevāhameva vā ,
jagatsarvaṃ padārthāḍhyaṃ mahyameva namo namaḥ 48
48. sa-adri-abdhi-urvī nadī sā iyam na aham eva aham eva
vā jagat sarvam padārtha-āḍhyam mahyam eva namaḥ namaḥ
48. sā iyam sa-adri-abdhi-urvī nadī aham eva.
na aham eva,
vā aham eva.
sarvam padārtha-āḍhyam jagat mahyam eva namaḥ namaḥ
48. This earth, with its mountains, oceans, and rivers – this is I (ātman). I am not merely this individual 'I' (aham eva); rather, I am indeed the universal 'I' (ātman) alone. To me alone, who am this entire world, rich with all objects, salutations, salutations!
व्यपगतमननं समाभिरामं प्रकटितविश्वमविश्वमप्यनन्तम् ।
स्वयमजमजरं गुणादतीतं वपुरहमच्युतमीश्वरं नमामि ॥ ४९ ॥
vyapagatamananaṃ samābhirāmaṃ prakaṭitaviśvamaviśvamapyanantam ,
svayamajamajaraṃ guṇādatītaṃ vapurahamacyutamīśvaraṃ namāmi 49
49. vyapagata-mananam sama-abhirāmam
prakaṭita-viśvam aviśvam api anantam
svayam ajam ajaram guṇāt atītam
vapuḥ aham acyutam īśvaram namāmi
49. aham vyapagata-mananam sama-abhirāmam
prakaṭita-viśvam aviśvam api
anantam svayam ajam ajaram guṇāt
atītam vapuḥ acyutam īśvaram namāmi
49. I bow (namāmi) to that unfailing Lord (Acyuta), the supreme being (īśvara) whose essence (vapuḥ) is beyond all mental activity, supremely tranquil and delightful, who has manifested the universe yet is also distinct from the universe and infinite, who is spontaneously unborn and undecaying, and who has transcended the (guṇas).

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 Chapter 79 Chapter 80 (current chapter) 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