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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-82

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श्रीवसिष्ठ उवाच ।
विचार एवं विदुषा संवर्तेन कृतः पुरा ।
कथितो मम विन्ध्याद्रौ तेनैव विदितात्मना ॥ १ ॥
śrīvasiṣṭha uvāca ,
vicāra evaṃ viduṣā saṃvartena kṛtaḥ purā ,
kathito mama vindhyādrau tenaiva viditātmanā 1
1. śrīvasiṣṭhaḥ uvāca vicāraḥ evam viduṣā saṃvartena kṛtaḥ
purā kathitaḥ mama vindhyādrau tena eva viditātmanā
1. śrīvasiṣṭhaḥ uvāca purā viduṣā saṃvartena vicāraḥ evam
kṛtaḥ tena eva viditātmanā mama vindhyādrau kathitaḥ
1. Śrī Vasiṣṭha said: 'This very inquiry was formerly undertaken by the wise Saṃvarta, and it was narrated to me on the Vindhya mountain by that self-realized individual (ātman).'
एतां दृष्टिमवष्टभ्य विचारपरया धिया ।
संसारसागरादस्मात्तारतम्येन संतर ॥ २ ॥
etāṃ dṛṣṭimavaṣṭabhya vicāraparayā dhiyā ,
saṃsārasāgarādasmāttāratamyena saṃtara 2
2. etām dṛṣṭim avaṣṭabhya vicāraparayā dhiyā
saṃsārasāgarāt asmāt tāratamyena saṃtara
2. etām dṛṣṭim avaṣṭabhya vicāraparayā dhiyā
asmāt saṃsārasāgarāt tāratamyena saṃtara
2. Firmly holding onto this perspective (dṛṣṭi) and with an intellect (dhī) devoted to inquiry, transcend this ocean of transmigratory existence (saṃsāra sāgara) in stages.
अथेमामपरां राम शृणु दृष्टिं पदप्रदाम् ।
मुनिना वीतहव्येन ययाऽऽस्थितमशङ्कितम् ॥ ३ ॥
athemāmaparāṃ rāma śṛṇu dṛṣṭiṃ padapradām ,
muninā vītahavyena yayā''sthitamaśaṅkitam 3
3. atha imām aparām rāma śṛṇu dṛṣṭim padapradām
muninā vītahavyena yayā āsthitam aśaṅkitam
3. atha rāma imām aparām padapradām dṛṣṭim śṛṇu
yayā muninā vītahavyena aśaṅkitam āsthitam
3. Now, O Rāma, listen to this other perspective (dṛṣṭi) which bestows the supreme state (pada). By this very perspective, the sage Vītahavya remained steadfast without any doubt.
वीतहव्यो महातेजा विबभ्राम वने पुरा ।
विन्ध्यशैलदरीर्दीर्घा रविर्मेरुदरीरिव ॥ ४ ॥
vītahavyo mahātejā vibabhrāma vane purā ,
vindhyaśailadarīrdīrghā ravirmerudarīriva 4
4. vītahavyaḥ mahātejas vibabhrāma vane purā
vindhyaśailadarīḥ dīrghāḥ raviḥ merudarīḥ iva
4. vītahavyaḥ mahātejas purā vane vindhyaśailadarīḥ dīrghāḥ vibabhrāma,
raviḥ merudarīḥ iva
4. Formerly, the greatly energetic sage Vītahavya wandered in the forest, exploring the long caves of the Vindhya mountains, much like the sun passes through the caves of Mount Meru.
निर्विकल्पसमाध्यंशलभ्योदारपरेच्छया ।
स जहार जगज्जीर्णां स्वव्यापारपरम्पराम् ॥ ६ ॥
nirvikalpasamādhyaṃśalabhyodāraparecchayā ,
sa jahāra jagajjīrṇāṃ svavyāpāraparamparām 6
6. nirvikalpasamādhyamśalabhyodāraparaicchayā
saḥ jahāra jagatjīrṇām svavyāpāraparamparām
6. saḥ nirvikalpasamādhyamśalabhyodāraparaicchayā
jagatjīrṇām svavyāpāraparamparām jahāra
6. He abandoned his own series of activities, which had become old and worn out in the world, motivated by the noble supreme will (para-icchā) that is partially attainable through undifferentiated meditative absorption (nirvikalpa-samādhi).
विवेश रम्भारचितं निजं पर्णोटजान्तरम् ।
कृतगौरं सुसौगन्ध्यमलिनीलमिवोत्पलम् ॥ ७ ॥
viveśa rambhāracitaṃ nijaṃ parṇoṭajāntaram ,
kṛtagauraṃ susaugandhyamalinīlamivotpalam 7
7. viveśa rambhāracitam nijam parṇoṭajantaram
kṛtagauram susaugandhyamalinīlam iva utpalam
7. saḥ nijam rambhāracitam parṇoṭajantaram viveśa,
kṛtagauram susaugandhyamalinīlam utpalam iva
7. He entered his own beautifully constructed leaf hut's interior, which was radiant and exceedingly fragrant, resembling a dark-blue lotus.
तत्रासने समे शुद्धे स्वास्तीर्णहरिणाजिने ।
विशश्रामाचले शान्ते वीतवर्ष इवाम्बुदः ॥ ८ ॥
tatrāsane same śuddhe svāstīrṇahariṇājine ,
viśaśrāmācale śānte vītavarṣa ivāmbudaḥ 8
8. tatra āsane same śuddhe svāstīrṇahariṇājine
viśaśrāma acale śānte vītavarṣaḥ iva ambudaḥ
8. saḥ tatra same śuddhe svāstīrṇahariṇājine āsane acale śānte viśaśrāma,
vītavarṣaḥ ambudaḥ iva
8. There, on a pure and level seat covered with his own well-spread deer skin, he rested, calm (śānta) and still (acala), like a cloud (ambuda) from which the rain (varṣa) has passed.
बद्धपद्मासनस्तस्थौ पार्ष्ण्योरधिकराङ्गुलिः ।
शृङ्गवच्छान्तचलनमतिष्ठत्स्पष्टकन्धरम् ॥ ९ ॥
baddhapadmāsanastasthau pārṣṇyoradhikarāṅguliḥ ,
śṛṅgavacchāntacalanamatiṣṭhatspaṣṭakandharam 9
9. baddhapadmāsanaḥ tasthau pārṣṇyoḥ adhikarāṅguliḥ
śṛṅgavat śāntacalam atiṣṭhat spaṣṭakandharam
9. baddhapadmāsanaḥ adhikarāṅguliḥ pārṣṇyoḥ tasthau
śṛṅgavat śāntacalam spaṣṭakandharam atiṣṭhat
9. He sat in the bound lotus posture (padmāsana), with his fingers placed upon his heels. Like a mountain peak, without movement, he remained with his neck clearly visible.
स जहारालमालोकाद्दिग्विकीर्णं मनः शनैः ।
विशन्मेरुदरीं सायं भानुर्भास इवोत्करम् ॥ १० ॥
sa jahārālamālokāddigvikīrṇaṃ manaḥ śanaiḥ ,
viśanmerudarīṃ sāyaṃ bhānurbhāsa ivotkaram 10
10. sa jahāra alam ālokāt digvikīrṇam manaḥ śanaiḥ
viśan merudarīm sāyam bhānuḥ bhāsaḥ iva utkaram
10. saḥ ālokāt digvikīrṇam manaḥ alam śanaiḥ jahāra
sāyam merudarīm viśan bhānuḥ bhāsaḥ utkaram iva
10. He gradually withdrew his mind which had been scattered in various directions by external perceptions (āloka), just as the sun (bhānu) at evening gathers its scattered rays (bhāsām utkaram) while entering a cave (darīm) on Mount Meru.
बाह्यानाभ्यन्तरांश्चैव स्पर्शान्परिजहत्क्रमात् ।
इदमाकलयामास मनसा विगतैनसा ॥ ११ ॥
bāhyānābhyantarāṃścaiva sparśānparijahatkramāt ,
idamākalayāmāsa manasā vigatainasā 11
11. bāhyān ābhyantarān ca eva sparśān parijahat
kramāt idam ākalayāmāsa manasā vigatainasā
11. kramāt bāhyān ca eva ābhyantarān sparśān
parijahat vigatainasā manasā idam ākalayāmāsa
11. Gradually abandoning both external and internal sensory contacts, he perceived this with a mind (manas) free from blemish.
अहो नु चञ्चलमिदं प्रत्याहृतमपि क्षणात् ।
न मनः स्थैर्यमायाति तरङ्गप्रौढपर्णवत् ॥ १२ ॥
aho nu cañcalamidaṃ pratyāhṛtamapi kṣaṇāt ,
na manaḥ sthairyamāyāti taraṅgaprauḍhaparṇavat 12
12. aho nu cañcalam idam pratyāhṛtam api kṣaṇāt na
manaḥ sthairyām āyāti taraṅgaprauḍhaparṇavat
12. aho nu idam manaḥ cañcalam kṣaṇāt pratyāhṛtam
api sthairyām na āyāti taraṅgaprauḍhaparṇavat
12. Oh, how restless this mind (manas) is! Even though it is withdrawn for a moment, it does not achieve stability, just like a leaf tossed by powerful waves.
चक्षुरादिभिरुद्दामै रूपैराहितसंभ्रमैः ।
अजस्रमुत्पतत्येव वीटेव तलताडिता ॥ १३ ॥
cakṣurādibhiruddāmai rūpairāhitasaṃbhramaiḥ ,
ajasramutpatatyeva vīṭeva talatāḍitā 13
13. cakṣurādibhiḥ uddāmaiḥ rūpaiḥ āhitasambhramaiḥ
ajasram utpatati eva vīṭā iva talatāḍitā
13. talatāḍitā vīṭā iva ajasram eva utpatati
cakṣurādibhiḥ uddāmaiḥ rūpaiḥ āhitasambhramaiḥ
13. The mind, like a ball struck by the palm, incessantly springs forth, bewildered by the unrestrained forms perceived through the eyes and other senses.
त्यजदेवानुगृह्णाति वृत्तीरिन्द्रियवर्धिताः ।
यस्मान्निवार्यते तस्मिन्प्रोन्मत्त इव धावति ॥ १४ ॥
tyajadevānugṛhṇāti vṛttīrindriyavardhitāḥ ,
yasmānnivāryate tasminpronmatta iva dhāvati 14
14. tyajat eva anugṛhṇāti vṛttīḥ indriyavardhitāḥ
yasmāt nivāryate tasmin pronmattaḥ iva dhāvati
14. tyajat eva indriyavardhitāḥ vṛttīḥ anugṛhṇāti,
yasmāt nivāryate tasmin pronmattaḥ iva dhāvati
14. Even while (one tries) to abandon (sensory objects), the mind supports the tendencies (vṛtti) that are augmented by the senses. The very object from which it is restrained, towards that it runs like one utterly mad.
घटात्पटमुपायाति पटाच्छकटमुत्कटम् ।
चित्तमर्थेषु चरति पादपेष्विव मर्कटः ॥ १५ ॥
ghaṭātpaṭamupāyāti paṭācchakaṭamutkaṭam ,
cittamartheṣu carati pādapeṣviva markaṭaḥ 15
15. ghaṭāt paṭam upayāti paṭāt śakaṭam utkaṭam
cittam artheṣu carati pādapaeṣu iva markaṭaḥ
15. cittam artheṣu markaṭaḥ pādapaeṣu iva carati,
ghaṭāt paṭam upayāti paṭāt utkaṭam śakaṭam
15. The mind (citta) wanders among various objects (artha), moving from a pot to a cloth, and from a cloth to a large cart, just as a monkey (markaṭa) swings among trees.
पञ्चद्वाराणि मनसश्चक्षुरादीन्यमून्यलम् ।
दग्धेन्द्रियाभिधानानि तावदालोकयाम्यहम् ॥ १६ ॥
pañcadvārāṇi manasaścakṣurādīnyamūnyalam ,
dagdhendriyābhidhānāni tāvadālokayāmyaham 16
16. pañcadvārāṇi manasaḥ cakṣurādīni amūni alam
dagdhendriyābhidhānāni tāvat ālokayāmi aham
16. aham tāvat amūni manasaḥ pañcadvārāṇi
cakṣurādīni alam dagdhendriyābhidhānāni ālokayāmi
16. These five doors of the mind (manas), beginning with the eyes, are indeed those called "senses," and they are entirely consumed (destroyed). For now, I shall observe them.
हे हे हतेन्द्रियगणाः किं मे बोधाय नेह वः ।
वेला विलुलिताम्बूनामब्धीमिव चञ्चलाः ॥ १७ ॥
he he hatendriyagaṇāḥ kiṃ me bodhāya neha vaḥ ,
velā vilulitāmbūnāmabdhīmiva cañcalāḥ 17
17. he he hata-indriya-gaṇāḥ kim me bodhāya na iha
vaḥ velā vilulita-ambūnām abdhīm iva cañcalāḥ
17. he he hata-indriya-gaṇāḥ kim vaḥ iha na me bodhāya (sthitaḥ)
velā vilulita-ambūnām abdhīm iva cañcalāḥ (sthitaḥ)
17. Oh, oh, you groups of subdued senses! Why are you not here for my awakening? You are as restless as the waves (velā) of agitated waters in the ocean.
मा कुरुध्वमनर्थाय चापलं चपलाशयाः ।
स्मरतातीतवृत्तीनि दुःखजालानि भूरिशः ॥ १८ ॥
mā kurudhvamanarthāya cāpalaṃ capalāśayāḥ ,
smaratātītavṛttīni duḥkhajālāni bhūriśaḥ 18
18. mā kurudhvam anarthāya cāpalam capala-āśayāḥ
smaratā atīta-vṛttīni duḥkha-jālāni bhūriśaḥ
18. he capala-āśayāḥ mā anarthāya cāpalam kurudhvam
atīta-vṛttīni duḥkha-jālāni bhūriśaḥ smaratā
18. O you with fickle intentions (āśayāḥ), do not cause harm or instability! Remember frequently the countless networks of past sufferings.
रूपाणि मनसो यूयं जडा एव किलाधमाः ।
जडे तूत्सिक्तता व्यर्थे मृगतृष्णेव वल्गति ॥ १९ ॥
rūpāṇi manaso yūyaṃ jaḍā eva kilādhamāḥ ,
jaḍe tūtsiktatā vyarthe mṛgatṛṣṇeva valgati 19
19. rūpāṇi manasaḥ yūyam jaḍāḥ eva kila adhamāḥ jaḍe
tu utsiktatā vyarthe mṛga-tṛṣṇā iva valyati
19. yūyam manasaḥ jaḍāḥ adhamāḥ rūpāṇi eva kila (atha)
jaḍe tu utsiktatā mṛga-tṛṣṇā iva vyarthe valyati
19. You are indeed merely dull, inferior forms (rūpāṇi) of the mind (manasaḥ). In dullness, elation (utsiktatā) leaps about uselessly, like a mirage (mṛgatṛṣṇā).
असारात्मस्वरूपाणामनालोकवती सदा ।
अन्धानामुद्धतिर्येयं सा दृश्यायैव जायते ॥ २० ॥
asārātmasvarūpāṇāmanālokavatī sadā ,
andhānāmuddhatiryeyaṃ sā dṛśyāyaiva jāyate 20
20. asāra-ātma-svarūpāṇām an-ālokavatī sadā
andhānām uddhatiḥ yā iyam sā dṛśyāya eva jāyate
20. asāra-ātma-svarūpāṇām an-ālokavatī sadā
andhānām yā iyam uddhatiḥ sā dṛśyāya eva jāyate
20. This arrogance (uddhatiḥ) of the blind (andhānām), who are always without insight (anālokavatī) due to their unsubstantial nature of the self (ātman), arises only for what is visible.
चिदात्मा भगवान्सर्वं साक्षित्वेन करोम्यहम् ।
हतेन्द्रियगणा यूयं किं निरर्थकमाकुलाः ॥ २१ ॥
cidātmā bhagavānsarvaṃ sākṣitvena karomyaham ,
hatendriyagaṇā yūyaṃ kiṃ nirarthakamākulāḥ 21
21. cidātmā bhagavān sarvam sākṣitvena karomi aham |
hata-indriya-gaṇāḥ yūyam kim nirarthakam ākulāḥ ||
21. aham cidātmā bhagavān sarvam sākṣitvena karomi.
hata-indriya-gaṇāḥ yūyam kim nirarthakam ākulāḥ?
21. I, the conscious self (cidātman) and the Lord (bhagavān), merely act as a witness to everything. Why are you, whose faculties (indriya) are rendered powerless, needlessly agitated?
मिथ्यैव मे विवल्गन्ति नीरूपा नयनादयः ।
अलातचक्रप्रतिमाः सर्परज्जुभ्रमोपमाः ॥ २२ ॥
mithyaiva me vivalganti nīrūpā nayanādayaḥ ,
alātacakrapratimāḥ sarparajjubhramopamāḥ 22
22. mithyā eva me vivasalganti nirūpāḥ nayana-ādayaḥ |
alāta-cakra-pratimāḥ sarpa-rajju-bhrama-upamāḥ ||
22. me nirūpāḥ nayanādayaḥ mithyā eva vivasalganti.
alāta-cakra-pratimāḥ sarpa-rajju-bhrama-upamāḥ (ca santi).
22. My formless eyes and other sense organs indeed delude me. They are comparable to the illusory circle formed by a whirling firebrand, and resemble the mistaken perception of a rope as a snake.
तेनात्मना बहुज्ञेन निर्ज्ञाताश्चक्षुरादयः ।
मनागपि न संबन्धो द्युपातालतलाद्रिवत् ॥ २३ ॥
tenātmanā bahujñena nirjñātāścakṣurādayaḥ ,
manāgapi na saṃbandho dyupātālatalādrivat 23
23. tena ātmanā bahujñena nirjñātāḥ cakṣus-ādayaḥ |
manāk api na sambandhaḥ dyu-pātāla-tala-adri-vat ||
23. tena bahujñena ātmanā cakṣurādayaḥ nirjñātāḥ.
manāk api sambandhaḥ na (asti) dyupātālatalādrivat.
23. By that all-knowing self (ātman), the eyes and other sense organs are completely comprehended. Yet, there is not even the slightest connection between them, just as there is none between the sky, the netherworld, and mountains.
भीतः पान्थ इवाहिभ्यः पुक्कसेभ्य इव द्विजः ।
दूरे तिष्ठति चिन्मात्रमिन्द्रियेभ्यस्त्वनामयम् ॥ २४ ॥
bhītaḥ pāntha ivāhibhyaḥ pukkasebhya iva dvijaḥ ,
dūre tiṣṭhati cinmātramindriyebhyastvanāmayam 24
24. bhītaḥ pānthaḥ iva ahi-bhyaḥ pukkasebhyaḥ iva dvijaḥ
| dūre tiṣṭhati cit-mātram indriyebhyaḥ tu anāmayam ||
24. (yathā) pānthaḥ ahi-bhyaḥ bhītaḥ iva (dūram tiṣṭhati) (yathā) dvijaḥ pukkasebhyaḥ iva (dūram tiṣṭhati),
tathā tu anāmayam cinmātram indriyebhyaḥ dūre tiṣṭhati.
24. Just as a traveler, terrified by snakes, or a twice-born (dvija), recoiling from outcasts (pukkasa), keeps a distance, so too the unimpaired pure consciousness (cinmātra) remains far removed from the sense organs (indriya).
चित्सत्तामात्रकेणालं संक्षोभो भवतां मिथः ।
तिष्ठति स्वैरमादित्ये दिनकार्यवतामिव ॥ २५ ॥
citsattāmātrakeṇālaṃ saṃkṣobho bhavatāṃ mithaḥ ,
tiṣṭhati svairamāditye dinakāryavatāmiva 25
25. cit-sattā-mātrakeṇa alam saṃkṣobhaḥ bhavatām
mithaḥ tiṣṭhati svairam āditye dinakāryavatām iva
25. bhavatām mithaḥ saṃkṣobhaḥ cit-sattā-mātrakeṇa
alam svairam tiṣṭhati āditye dinakāryavatām iva
25. There is no point in your mutual agitation when there is only the mere existence of pure consciousness (cit-sattā-mātraka). Consciousness remains freely, just as the sun remains for those engaged in their daily activities.
चित्त चारण चार्वाक चतुर्दिक्कुक्षिभिक्षुक ।
श्वेव व्यर्थमनर्थाय मैवं विहर हे जगत् ॥ २६ ॥
citta cāraṇa cārvāka caturdikkukṣibhikṣuka ,
śveva vyarthamanarthāya maivaṃ vihara he jagat 26
26. citta cāraṇa cārvāka catur-dik-kukṣi-bhikṣuka śva
iva vyartham anarthāya mā evam vihara he jagat
26. he citta he cāraṇa he cārvāka he catur-dik-kukṣi-bhikṣuka
he jagat śva iva vyartham anarthāya evam mā vihara
26. O mind, you wanderer, you materialistic Cārvāka, you beggar who fills his stomach from all four directions! Do not roam about in this way, O world, uselessly and for harm, like a dog.
अहं चिद्वदिति व्यर्थमसत्या तव वासना ।
अत्यन्तभिन्नयोरैक्यं नास्ति चिन्मनसोः शठ ॥ २७ ॥
ahaṃ cidvaditi vyarthamasatyā tava vāsanā ,
atyantabhinnayoraikyaṃ nāsti cinmanasoḥ śaṭha 27
27. aham cit vat iti vyartham asatyā tava vāsanā
atyanta-bhinnayoḥ aikyam na asti cit-manasoḥ śaṭha
27. śaṭha! aham cid-vat iti tava asatyā vyartham vāsanā
atyanta-bhinnayoḥ cit-manasoḥ aikyam na asti
27. O rogue! Your latent impression (vāsanā) that 'I am like consciousness (cit)' is false and futile. There is no oneness between consciousness (cit) and the mind, as they are entirely distinct.
जीवाम्येवाहमित्येषा तवाहंकारदुर्मतिः ।
मिथ्यैव जाता दुःखाय न सत्या सत्यवर्जिता ॥ २८ ॥
jīvāmyevāhamityeṣā tavāhaṃkāradurmatiḥ ,
mithyaiva jātā duḥkhāya na satyā satyavarjitā 28
28. jīvāmi eva aham iti eṣā tava ahaṅkāra-durmatiḥ
mithyā eva jātā duḥkhāya na satyā satya-varjitā
28. tava aham jīvāmi eva iti eṣā ahaṅkāra-durmatiḥ
mithyā eva duḥkhāya jātā na satyā satya-varjitā
28. This wrong-headed idea (durmatiḥ) of your ego (ahaṅkāra), 'I alone live,' is certainly false. It has arisen for the sake of suffering, is not true, and is devoid of truth.
अहंकारोदये सोऽस्मीत्येतां संरब्धतां त्यज ।
न किंचिदपि मूर्ख त्वं किं व्यर्थं तरलायसे ॥ २९ ॥
ahaṃkārodaye so'smītyetāṃ saṃrabdhatāṃ tyaja ,
na kiṃcidapi mūrkha tvaṃ kiṃ vyarthaṃ taralāyase 29
29. ahaṅkāra udaye saḥ asmi iti etām saṃrabdhatām tyaja
na kiṃcit api mūrkha tvam kim vyartham taralāyase
29. mūrkha ahaṅkāra udaye saḥ asmi iti etām saṃrabdhatām
tyaja tvam kim api na kim vyartham taralāyase
29. O fool, when the ego (ahaṅkāra) arises, abandon this stubborn notion, "I am that." You are nothing at all. Why do you uselessly agitate yourself?
संविच्चित्त्वमनाद्यन्तं संविदोऽन्यन्न विद्यते ।
देहेस्मिंस्तन्महामूर्ख किं त्वं स्याश्चित्तनामकम् ॥ ३० ॥
saṃviccittvamanādyantaṃ saṃvido'nyanna vidyate ,
dehesmiṃstanmahāmūrkha kiṃ tvaṃ syāścittanāmakam 30
30. saṃvit cittvam anādi anantam saṃvidaḥ anyat na vidyate
dehe asmin tat mahā mūrkha kim tvam syāḥ citta nāmakam
30. saṃvit cittvam anādi anantam saṃvidaḥ anyat na vidyate
mahāmūrkha asmin dehe tvam tat citta nāmakam kim syāḥ
30. Consciousness (saṃvit) is the essence of awareness, beginningless and endless. Nothing else exists apart from consciousness. O great fool, in this body, how can you be that which is called mind (citta)?
विषपर्यवसानेयं रसायनवदुत्थिता ।
भोक्तताकर्तृताशङ्का बत चित्त मुधैव हि ॥ ३१ ॥
viṣaparyavasāneyaṃ rasāyanavadutthitā ,
bhoktatākartṛtāśaṅkā bata citta mudhaiva hi 31
31. viṣa paryavasānā iyam rasāyana vat utthitā
bhoktṛtā kartṛtā śaṅkā bata citta mudhā eva hi
31. bata citta iyam bhoktṛtā kartṛtā śaṅkā viṣa
paryavasānā rasāyana vat utthitā mudhā eva hi
31. Alas, O mind (citta)! This doubt of being an enjoyer and a doer, which ultimately leads to poison, has indeed arisen uselessly, like a tonic (that turns out to be poison).
मोपहासपदं गच्छ मूर्खेन्द्रियगणाश्रयम् ।
न कर्ता त्वं न भोक्ता त्वं जडोऽस्यन्येन बोध्यसे ॥ ३२ ॥
mopahāsapadaṃ gaccha mūrkhendriyagaṇāśrayam ,
na kartā tvaṃ na bhoktā tvaṃ jaḍo'syanyena bodhyase 32
32. mā upahāsa padam gaccha mūrkha indriya gaṇa āśrayam na
kartā tvam na bhoktā tvam jaḍaḥ asi anyena bodhyase
32. mūrkha indriya gaṇa āśrayam upahāsa padam mā gaccha tvam
na kartā tvam na bhoktā tvam jaḍaḥ asi anyena bodhyase
32. Do not become an object of ridicule, you who are a refuge for a multitude of foolish senses. You are neither a doer nor an enjoyer. You are inert, and you are made to understand by another.
कस्त्वं भवसि भोगानां के वा भोगा भवन्ति ते ।
जडस्यात्मैव ते नास्ति बन्धुमित्रादि तत्कुतः ॥ ३३ ॥
kastvaṃ bhavasi bhogānāṃ ke vā bhogā bhavanti te ,
jaḍasyātmaiva te nāsti bandhumitrādi tatkutaḥ 33
33. kaḥ tvam bhavasi bhogānām ke vā bhogāḥ bhavanti te
jaḍasya ātmā eva te na asti bandhumitra ādi tat kutaḥ
33. tvam bhogānām kaḥ bhavasi vā te ke bhogāḥ bhavanti
jaḍasya te ātmā eva na asti tat bandhumitra ādi kutaḥ
33. Who are you in relation to enjoyments, and what are these enjoyments to you? If you are merely inert, then you truly have no self (ātman) to begin with. From where, then, would there be relatives, friends, and the like for you?
यज्जडं तद्धि नास्त्वेव सदेवासत्तयान्वितम् ।
ज्ञत्वकर्तृत्वभोक्तृत्वमन्यत्वानामसंभवात् ॥ ३४ ॥
yajjaḍaṃ taddhi nāstveva sadevāsattayānvitam ,
jñatvakartṛtvabhoktṛtvamanyatvānāmasaṃbhavāt 34
34. yat jaḍam tat hi na asti eva sat eva asattayā
anvitam jñatvakartṛtvabhoktṛtvamanyatvanāmāsaṃbhavāt
34. yat jaḍam tat hi na asti eva sat
eva asattayā anvitam (asti)
(yataḥ) jñatvakartṛtvabhoktṛtvamanyatvanāmāsaṃbhavāt
(evam asti)
34. That which is inert does not truly exist at all, for even that which appears to exist is in fact associated with non-existence. This is because it is impossible for it to possess the state of being a knower, a doer, an enjoyer, a distinct entity, or to have names.
प्रत्यक्चेतनरूपश्चेत्त्वं तदात्मैव ते वपुः ।
भावाभावमयी चित्तसत्ता ते केव दुःखदा ॥ ३५ ॥
pratyakcetanarūpaścettvaṃ tadātmaiva te vapuḥ ,
bhāvābhāvamayī cittasattā te keva duḥkhadā 35
35. pratyakcetanarūpaḥ cet tvam tadā ātmā eva te
vapuḥ bhāvābhāvamayī cittasattā te kā eva duḥkhadā
35. cet tvam pratyakcetanarūpaḥ tadā te ātmā eva vapuḥ
(asti) te bhāvābhāvamayī cittasattā kā eva duḥkhadā
35. If you are indeed of the nature of the inner consciousness, then your true form is verily the self (ātman). For you, what sorrow can be inflicted by the existence of the mind (citta), which is characterized by (its changing states of) appearance and disappearance?
यथा कर्तृत्वभोक्तृत्वे मिथ्यैवाधिगते त्वया ।
मया ते हि प्रमार्ज्येते शृणु युक्त्या कथं शनैः ॥ ३६ ॥
yathā kartṛtvabhoktṛtve mithyaivādhigate tvayā ,
mayā te hi pramārjyete śṛṇu yuktyā kathaṃ śanaiḥ 36
36. yathā kartṛtvabhoktṛtve mithyā eva adhigate tvayā
mayā te hi pramārjyete śṛṇu yuktyā katham śanaiḥ
36. yathā kartṛtvabhoktṛtve tvayā mithyā eva adhigate
mayā hi te yuktyā śanaiḥ katham pramārjyete śṛṇu
36. Just as the states of being a doer and an enjoyer (kartṛtva-bhoktṛtva) were falsely perceived by you, I shall now gradually remove those misconceptions for you through reasoned argument. Listen closely to how I will accomplish this.
स्वयं तावद्भवानेष जडो नास्त्यत्र संशयः ।
जडस्य कीदृक्कर्तृत्वं नृत्यन्तीह कथं शिलाः ॥ ३७ ॥
svayaṃ tāvadbhavāneṣa jaḍo nāstyatra saṃśayaḥ ,
jaḍasya kīdṛkkartṛtvaṃ nṛtyantīha kathaṃ śilāḥ 37
37. svayam tāvat bhavān eṣaḥ jaḍaḥ na asti atra saṃśayaḥ
| jaḍasya kīdṛk kartṛtvam nṛtyanti iha katham śilāḥ ||
37. svayam bhavān eṣaḥ tāvat jaḍaḥ atra saṃśayaḥ na asti
jaḍasya kartṛtvam kīdṛk iha śilāḥ katham nṛtyanti
37. You yourself are certainly inert; there is no doubt about that. How can an inert entity possess agency? How do stones dance here?
उपजीव चिरं तस्माच्छुद्धं तद्भागमैश्वरम् ।
जीवसीच्छसि हंसि त्वं वृथा यासि विवल्गसि ॥ ३८ ॥
upajīva ciraṃ tasmācchuddhaṃ tadbhāgamaiśvaram ,
jīvasīcchasi haṃsi tvaṃ vṛthā yāsi vivalgasi 38
38. upajīva ciram tasmāt śuddham tat bhāgam aiśvaram |
jīvasi icchasi haṃsi tvam vṛthā yāsi vivalgasi ||
38. tasmāt tvam śuddham tat aiśvaram bhāgam ciram
upajīva jīvasi icchasi haṃsi vṛthā yāsi vivalgasi
38. Therefore, for a long time, subsist on that pure, divine portion. (Otherwise,) you merely live, you desire, you destroy; you go about and boast in vain.
क्रियते यत्तु यच्छक्त्या तत्तेनैव कृतं भवेत् ।
लुनाति दात्रं पुंशक्त्या लावकः प्रोच्यते पुमान ॥ ३९ ॥
kriyate yattu yacchaktyā tattenaiva kṛtaṃ bhavet ,
lunāti dātraṃ puṃśaktyā lāvakaḥ procyate pumāna 39
39. kriyate yat tu yat śaktyā tat tena eva kṛtam bhavet
| lunāti dātram puṃśaktyā lāvakaḥ procyate pumān ||
39. yat tu yat śaktyā kriyate tat tena eva kṛtam bhavet
lunāti dātram puṃśaktyā lāvakaḥ procyate pumān
39. Whatever is done by a particular power (śakti), that should indeed be considered done by the one possessing that power. For example, a sickle cuts by a man's power, but it is the man who is called the reaper.
हन्यते यस्तु यच्छक्त्या स तेनैव हतो भवेत् ।
निहन्ति खड्गः पुंशक्त्या हन्तैव प्रोच्यते पुमान् ॥ ४० ॥
hanyate yastu yacchaktyā sa tenaiva hato bhavet ,
nihanti khaḍgaḥ puṃśaktyā hantaiva procyate pumān 40
40. hanyate yaḥ tu yat śaktyā saḥ tena eva hataḥ bhavet |
nihanti khaḍgaḥ puṃśaktyā hantā eva procyate pumān ||
40. yaḥ tu yat śaktyā hanyate saḥ tena eva hataḥ bhavet
nihanti khaḍgaḥ puṃśaktyā hantā eva procyate pumān
40. Whoever is killed by a certain power (śakti), that person is considered killed by the one possessing that power. A sword, for instance, kills by a man's power, but it is the man who is called the slayer.
पीयते यस्तु यच्छक्त्या पीतं तेनैव तद्भवेत् ।
पात्रेण पीयते पानं पाता यस्तूच्यते नरः ॥ ४१ ॥
pīyate yastu yacchaktyā pītaṃ tenaiva tadbhavet ,
pātreṇa pīyate pānaṃ pātā yastūcyate naraḥ 41
41. pīyate yaḥ tu yat śaktyā pītam tena eva tat bhavet
pātreṇa pīyate pānam pātā yaḥ tu ucyate naraḥ
41. yaḥ tu yat śaktyā pīyate tat tena eva pītam
bhavet pānam pātreṇa pīyate tu naraḥ pātā ucyate
41. Whatever is drunk, by whose power (śakti) it is imbibed, that action is truly done by that very one. Although a drink is consumed by a vessel, it is the man who is called the drinker.
प्रकृत्येवासि सुजडः समस्तज्ञेन बोध्यसे ।
तेनात्मैवात्मनात्मानं चिनोतीदं हि नो भवत् ॥ ४२ ॥
prakṛtyevāsi sujaḍaḥ samastajñena bodhyase ,
tenātmaivātmanātmānaṃ cinotīdaṃ hi no bhavat 42
42. prakṛtyā eva asi sujaḍaḥ samastajñena bodhyase tena
ātmā eva ātmanā ātmānam cinoti idam hi na bhavat
42. prakṛtyā eva sujaḍaḥ asi samastajñena bodhyase tena
ātmā eva ātmanā ātmānam cinoti idam hi na bhavat
42. By your intrinsic nature (prakṛti) you are indeed very dull, and you are enlightened by the All-Knower. Therefore, the self (ātman) indeed discerns the self (ātman) by the self (ātman). This, however, does not simply happen.
अनारतं बोधयति त्वामात्मा परमेश्वरः ।
बोधनीया बुधैर्मूढाः किलावृत्तिशतैरपि ॥ ४३ ॥
anārataṃ bodhayati tvāmātmā parameśvaraḥ ,
bodhanīyā budhairmūḍhāḥ kilāvṛttiśatairapi 43
43. anāratam bodhayati tvām ātmā parameśvaraḥ
bodhanīyāḥ budhaiḥ mūḍhāḥ kila āvṛttiśataiḥ api
43. parameśvaraḥ ātmā tvām anāratam bodhayati kila
api mūḍhāḥ budhaiḥ āvṛttiśataiḥ bodhanīyāḥ
43. The Supreme Self (ātman), the Supreme Lord, constantly enlightens you. However, the foolish (mūḍhāḥ) need to be instructed by the wise, even through hundreds of repetitions.
आत्मसत्तैव बोधैकरूपिणी स्फुरतीह हि ।
तयैव चित्तशब्दार्थावङ्गीकृत्य त्वया स्थितम् ॥ ४४ ॥
ātmasattaiva bodhaikarūpiṇī sphuratīha hi ,
tayaiva cittaśabdārthāvaṅgīkṛtya tvayā sthitam 44
44. ātmasattā eva bodhaikarūpiṇī sphurati iha hi
tayā eva cittaśabdārthau aṅgīkṛtya tvayā sthitam
44. hi iha ātmasattā eva bodhaikarūpiṇī sphurati
tayā eva tvayā cittaśabdārthau aṅgīkṛtya sthitam
44. Indeed, the very existence of the self (ātman) manifests here as being of the sole form of awareness. It is by that (ātman's existence) that the word 'mind' (citta) and its meaning have been accepted by you.
एवं चित्त त्वमज्ञानादात्मशक्तेरुपागतम् ।
ज्ञाने त्वया विगलितं तीव्रे हिममिवातपे ॥ ४५ ॥
evaṃ citta tvamajñānādātmaśakterupāgatam ,
jñāne tvayā vigalitaṃ tīvre himamivātape 45
45. evam citta tvam ajñānāt ātmaśakteḥ upāgatam
jñāne tvayā vigalitam tīvre himam iva ātape
45. citta tvam ajñānāt ātmaśakteḥ evam upāgatam.
tīvre jñāne tvayā vigalitam,
himam iva ātape.
45. O mind, you have thus originated from the power of the Self (ātman) due to ignorance. When intense knowledge dawns, you are dissolved (by your own true nature), just as ice melts in the heat of the sun.
तस्यामृतं त्वं मूढं त्वं नासि त्वं परमार्थतः ।
तदेवाहमिति व्यर्थमतो मास्त्वसुखाय ते ॥ ४६ ॥
tasyāmṛtaṃ tvaṃ mūḍhaṃ tvaṃ nāsi tvaṃ paramārthataḥ ,
tadevāhamiti vyarthamato māstvasukhāya te 46
46. tasya amṛtam tvam mūḍham tvam na asi tvam paramārthataḥ
tat eva aham iti vyartham ataḥ mā astu asukhāya te
46. mūḍham tvam,
tasya amṛtam tvam na asi; tvam paramārthataḥ (na asi).
ataḥ tat eva aham iti vyartham.
te asukhāya mā astu.
46. O deluded one, you are not the immortal essence of that (Self/Brahman). Truly, you are not that. Therefore, the thought 'I am that' (if mistaken for ego-identification) is meaningless. Let it not bring you unhappiness.
असत्या चित्तकलना इन्द्रजाललता इव ।
विज्ञानमात्रमेवेह ब्राह्ममङ्गं विजृम्भितम् ॥ ४७ ॥
asatyā cittakalanā indrajālalatā iva ,
vijñānamātrameveha brāhmamaṅgaṃ vijṛmbhitam 47
47. asatyā cittakalanā indrajālalatā iva
vijñānamātram eva iha brāhmam aṅgam vijṛmbhitam
47. cittakalanā asatyā indrajālalatā iva.
iha vijñānamātram eva brāhmam aṅgam vijṛmbhitam.
47. Mental fabrications are unreal, just like magical illusions. Here, only the Brahmanic (brāhmam) aspect, which is mere consciousness (vijñāna), is manifest and expanded.
नरामरजगद्रूपैर्ब्राह्मी शक्तिरुदेत्यलम् ।
सामुद्रकणकल्लोलजालैर्वैलेव वल्गति ॥ ४८ ॥
narāmarajagadrūpairbrāhmī śaktirudetyalam ,
sāmudrakaṇakallolajālairvaileva valgati 48
48. naramarajagadrūpaiḥ brāhmī śaktiḥ udeti alam
sāmudrakaṇakallolajālaiḥ velā iva valgati
48. brāhmī śaktiḥ naramarajagadrūpaiḥ alam udeti.
(sā) sāmudrakaṇakallolajālaiḥ velā iva valgati.
48. The Brahmanic (brāhmī) power (śakti) manifests extensively as the forms of humans, gods, and the entire world. It (this power) surges like the seashore (velā) with masses of ocean spray and crashing waves.
चिन्मयश्चेद्भवेर्मूढ तत्तस्मात्परमात्पदात् ।
नित्यमव्यतिरिक्तं त्वं किमन्यत्परिशोचसि ॥ ४९ ॥
cinmayaścedbhavermūḍha tattasmātparamātpadāt ,
nityamavyatiriktaṃ tvaṃ kimanyatpariśocasi 49
49. cinmayaḥ cet bhaveḥ mūḍha tat tasmāt paramātpadāt
nityam avyatiriktaṃ tvam kim anyat pariśocasi
49. mūḍha cet tvam cinmayaḥ bhaveḥ tat tasmāt
paramātpadāt nityam avyatiriktaṃ kim anyat pariśocasi
49. O deluded one, if you are truly consciousness itself, and you are eternally non-separate from that supreme state (paramātpadam), then why do you grieve over anything else?
सर्वगं सर्वभावस्थं सर्वरूपं हि तत्पदम् ।
तत्प्राप्तौ सर्वमेवाज्ञ प्राप्तं भवति सर्वदा ॥ ५० ॥
sarvagaṃ sarvabhāvasthaṃ sarvarūpaṃ hi tatpadam ,
tatprāptau sarvamevājña prāptaṃ bhavati sarvadā 50
50. sarvagam sarvabhāvastham sarvarūpam hi tat padam
tatprāptau sarvam eva ajña prāptam bhavati sarvadā
50. ajña hi tat padam sarvagam sarvabhāvastham sarvarūpam
tatprāptau eva sarvam sarvadā prāptam bhavati
50. Indeed, that state (padam) is all-pervading, present in all beings, and possesses all forms. O ignorant one, upon its attainment, everything is truly attained forever.
न त्वमस्ति न देहोस्तिब्रह्मास्तीह महत्स्फुरत् ।
अहंत्वमिति निःस्पन्दे स्फुरत्यार्तिहि कस्य का ॥ ५१ ॥
na tvamasti na dehostibrahmāstīha mahatsphurat ,
ahaṃtvamiti niḥspande sphuratyārtihi kasya kā 51
51. na tvam asti na dehaḥ asti brahma asti iha mahat sphurat
ahaṃtvam iti niḥspande sphurati ārtiḥ hi kasya kā
51. tvam na asti dehaḥ na asti iha mahat sphurat brahma
asti niḥspande ahaṃtvam iti ārtiḥ hi kasya kā sphurati
51. Neither are you (the individual self) real, nor does the body truly exist. Here, only the great, pulsating reality of Brahman (brahman) exists. When there is complete stillness, this 'I-ness' (ahaṃtvam) and its suffering – for whom, and what kind, can they possibly arise?
आत्मा चेत्त्वं तदात्मैव सर्वगोऽस्तीह नेतरः ।
आत्मनोऽन्यज्जडत्वं चेत्तत्त्वं नास्त्यस्ति तद्वपुः ॥ ५२ ॥
ātmā cettvaṃ tadātmaiva sarvago'stīha netaraḥ ,
ātmano'nyajjaḍatvaṃ cettattvaṃ nāstyasti tadvapuḥ 52
52. ātmā cet tvam tadā ātma eva sarvagaḥ asti iha na itaraḥ
ātmanaḥ anyat jaḍatvam cet tat tvam na asti asti tad vapuḥ
52. cet tvam ātmā tadā iha sarvagaḥ ātma eva asti na itaraḥ
cet ātmanaḥ anyat jaḍatvam tat tvam na asti tad vapuḥ asti
52. If you are the (true) Self (ātman), then here (in this reality), only the all-pervading Self (ātman) exists, nothing else. If anything other than the Self (ātman) is inert (jaḍatvam), then that 'you' does not truly exist; what exists is merely 'that' body (vapuḥ).
आत्मैव सर्वं त्रिजगत्तदन्यत्तु न किंचन ।
तत्त्वं किंचित्त्वमात्मान्यद्यदि तत्त्वं न किंचन ॥ ५३ ॥
ātmaiva sarvaṃ trijagattadanyattu na kiṃcana ,
tattvaṃ kiṃcittvamātmānyadyadi tattvaṃ na kiṃcana 53
53. ātma eva sarvam trijagad tat anyat tu na kiṃcana
tattvam kiṃcit tvam ātman anyat yadi tattvam na kiṃcana
53. ātma eva sarvam trijagad tat anyat tu na kiṃcana yadi
tvam ātman anyat kiṃcit tattvam tattvam na kiṃcana
53. The Self (ātman) alone is everything, the three worlds; nothing else whatsoever exists apart from it. What little reality (tattva) is there if you are something other than the Self (ātman)? Truly, there is no reality (tattva) at all.
अहं त्विदमहं तन्म इति व्यर्थं किमीहसे ।
असद्वपुः किं स्फुरति शशशृङ्गेण को हतः ॥ ५४ ॥
ahaṃ tvidamahaṃ tanma iti vyarthaṃ kimīhase ,
asadvapuḥ kiṃ sphurati śaśaśṛṅgeṇa ko hataḥ 54
54. aham tu idam aham tat mama iti vyartham kim īhase
asat vapuḥ kim sphurati śaśaśṛṅgeṇa kaḥ hataḥ
54. kim aham tu idam aham tat mama iti vyartham īhase
asat vapuḥ kim sphurati śaśaśṛṅgeṇa kaḥ hataḥ
54. "I am this, I am that, this is mine" – why do you strive for such things in vain (vyartham)? What non-existent body (vapus) manifests itself? Who has ever been harmed by a rabbit's horn?
तृतीया कलना नास्ति चिज्जडांशेतरा शठ ।
छायातपनयोर्मध्ये तृतीयेवानुरञ्जना ॥ ५५ ॥
tṛtīyā kalanā nāsti cijjaḍāṃśetarā śaṭha ,
chāyātapanayormadhye tṛtīyevānurañjanā 55
55. tṛtīyā kalanā na asti cit jaḍa aṃśa itarā śaṭha
chāyātapanayoḥ madhye tṛtīyā iva anurañjanā
55. śaṭha tṛtīyā kalanā cit jaḍa aṃśa itarā na asti
chāyātapanayoḥ madhye tṛtīyā iva anurañjanā
55. O fool, there is no third category (kalanā) of conception apart from the conscious (cit) and the inert (jaḍa) aspects. It is like a third shade or blend (anurañjanā) that appears in between shadow and sunlight (ātapa).
सत्यावलोकनाज्जाते चित्तजाड्यदृशोः क्षये ।
संपद्यते यत्तु तज्जं स्वसंवेदनमात्रकम् ॥ ५६ ॥
satyāvalokanājjāte cittajāḍyadṛśoḥ kṣaye ,
saṃpadyate yattu tajjaṃ svasaṃvedanamātrakam 56
56. satyāvalokanāt jāte cittajāḍyadṛśoḥ kṣaye
sampadyate yat tu tat jam svasaṃvedanamātrakam
56. satyāvalokanāt jāte cittajāḍyadṛśoḥ kṣaye yat
tu sampadyate tat jam svasaṃvedanamātrakam
56. When, due to the realization of truth (satya), the destruction of mental dullness (cittajāḍya) and (illusory) perception has occurred, then what arises is merely self-awareness (svasaṃvedana).
तेन मूढ न कर्तृत्वं न भोक्तृत्वं तवापि हि ।
तदेवासि परं ब्रह्म त्यज मौर्ख्यं भवात्मवान् ॥ ५७ ॥
tena mūḍha na kartṛtvaṃ na bhoktṛtvaṃ tavāpi hi ,
tadevāsi paraṃ brahma tyaja maurkhyaṃ bhavātmavān 57
57. tena mūḍha na kartṛtvam na bhoktṛtvam tava api hi |
tat eva asi param brahma tyaja maurkhyam bhava ātmavān
57. mūḍha,
tena tava kartṛtvam na,
bhoktṛtvam na api hi tvam tat param brahma eva asi maurkhyam tyaja,
ātmavān bhava
57. Therefore, O deluded one, neither doership nor enjoyership belongs to you. You are indeed that supreme reality (brahman). Abandon foolishness and become self-possessed.
केवलं ज्ञत्वविषयमुपदेशार्थसिद्धये ।
त्वया करणभूतेन करोत्यात्मेति कथ्यते ॥ ५८ ॥
kevalaṃ jñatvaviṣayamupadeśārthasiddhaye ,
tvayā karaṇabhūtena karotyātmeti kathyate 58
58. kevalam jñatvaviṣayam upadeśārthasiddhaye |
tvayā karaṇabhūtena karoti ātmā iti kathyate
58. kevalam jñatvaviṣayam upadeśārthasiddhaye
tvayā karaṇabhūtena ātmā karoti iti kathyate
58. For the sole purpose of conveying instruction and making it understood, it is said that the self (ātman) acts through you, who are merely an instrument.
असत्स्वरूपं करणं जडं निरवलम्बनम् ।
निःस्पन्दनं न स्यन्देत कर्तृसंबोधनं विना ॥ ५९ ॥
asatsvarūpaṃ karaṇaṃ jaḍaṃ niravalambanam ,
niḥspandanaṃ na syandeta kartṛsaṃbodhanaṃ vinā 59
59. asatsvarūpam karaṇam jaḍam niravalambanam |
niḥspandanam na syandeta kartṛsaṃbodhanam vinā
59. asatsvarūpam jaḍam niravalambanam niḥspandanam
karaṇam kartṛsaṃbodhanam vinā na syandeta
59. The instrument, being unreal in its nature, inert, without support, and motionless, would not move without the consciousness of an agent.
अकर्तुः करणस्यास्य शक्तिः काचिन्न विद्यते ।
दात्रस्य लावकाभावे कर्तुं किमिव शक्तता ॥ ६० ॥
akartuḥ karaṇasyāsya śaktiḥ kācinna vidyate ,
dātrasya lāvakābhāve kartuṃ kimiva śaktatā 60
60. akartuḥ karaṇasya asya śaktiḥ kācit na vidyate
| dātrasya lāvakābhāve kartum kim iva śaktatā
60. akartuḥ asya karaṇasya kācit śaktiḥ na vidyate
lāvakābhāve dātrasya kartum kim iva śaktatā (bhavati)
60. This instrument, being a non-doer, possesses no power (śakti) whatsoever. What capability can a sickle have to act in the absence of a reaper?
खड्गप्रहारविच्छेदक्रियायां पुंसि शक्तता ।
न खड्गे सुजडे चित्त सर्वाङ्गेष्वपि शक्तता ॥ ६१ ॥
khaḍgaprahāravicchedakriyāyāṃ puṃsi śaktatā ,
na khaḍge sujaḍe citta sarvāṅgeṣvapi śaktatā 61
61. khaḍgaprahāravicchedakriyāyām puṃsi śaktatā
na khaḍge sujaḍe citta sarvāṅgeṣu api śaktatā
61. citta khaḍgaprahāravicchedakriyāyām puṃsi
śaktatā na sujaḍe khaḍge sarvāṅgeṣu api śaktatā
61. The capacity for the act of cutting by striking with a sword resides in the person (puruṣa). It is not in the inherently dull sword, O mind, nor does this capacity reside merely in all the limbs.
तस्मान्नासि सखे कर्तृ मा व्यर्थं दुःखभाग्भव ।
परार्थं क्लेशिता मूर्ख प्राकृतेषु न शोभते ॥ ६२ ॥
tasmānnāsi sakhe kartṛ mā vyarthaṃ duḥkhabhāgbhava ,
parārthaṃ kleśitā mūrkha prākṛteṣu na śobhate 62
62. tasmāt na asi sakhe kartṛ mā vyartham duḥkhabhāk
bhava parārtham kleśitā mūrkha prākṛteṣu na śobhate
62. tasmāt sakhe kartṛ na asi mā vyartham duḥkhabhāk
bhava mūrkha parārtham kleśitā prākṛteṣu na śobhate
62. Therefore, my friend, you are not the actual agent (kartṛ). Do not needlessly become a partaker of sorrow. O fool, being distressed for the sake of others does not look good among ordinary people.
ईश्वरो नेदृशः शोच्यो यस्त्वया सदृशो भवेत् ।
न च तस्य कृतेनार्थो नाकृतेनेह कश्चन ॥ ६३ ॥
īśvaro nedṛśaḥ śocyo yastvayā sadṛśo bhavet ,
na ca tasya kṛtenārtho nākṛteneha kaścana 63
63. īśvaraḥ na īdṛśaḥ śocyaḥ yaḥ tvayā sadṛśaḥ bhavet
na ca tasya kṛtena arthaḥ na akṛtena iha kaścana
63. īśvaraḥ na īdṛśaḥ śocyaḥ yaḥ tvayā sadṛśaḥ bhavet
ca tasya kṛtena arthaḥ na akṛtena iha kaścana
63. The Lord (īśvara) is not to be pitied in such a way that he would be like you. For him, there is no purpose (artha) whatsoever in what is done, nor in what is not done in this world (iha).
गर्वात्तूपकरोम्येनमिति केवलमल्पधीः ।
क्लिश्यते वसतां त्वर्थो न किंचिदुपयुज्यते ॥ ६४ ॥
garvāttūpakaromyenamiti kevalamalpadhīḥ ,
kliśyate vasatāṃ tvartho na kiṃcidupayujyate 64
64. garvāt tu upakaromi enam iti kevalam alpudhīḥ
kliśyate vasatām tu arthaḥ na kiñcit upayujyate
64. kevalam alpudhīḥ garvāt tu enam upakaromi iti
kliśyate vasatām tu arthaḥ na kiñcit upayujyate
64. "I am helping him out of pride" - only a shallow-minded person (alpudhīḥ) thinks this. He himself struggles in vain, but for those who truly abide in their intrinsic nature, nothing whatsoever is of any benefit.
कर्तुर्भोगेश्वरस्यैवमर्थे चेदनुवर्तसे ।
तदस्य काचिन्नेच्छेह तृप्तत्वात्सर्वदैव हि ॥ ६५ ॥
karturbhogeśvarasyaivamarthe cedanuvartase ,
tadasya kācinneccheha tṛptatvātsarvadaiva hi 65
65. kartuḥ bhogeśvarasya evam arthe cet anuvarase tat
asya kācit na icchā iha tṛptatvāt sarvadā eva hi
65. cet anuvarase evam kartuḥ bhogeśvarasya arthe,
tat asya iha kācit icchā na hi,
sarvadā eva tṛptatvāt.
65. If you act in this way, for the sake of the doer and the lord of experience (bhogeśvara), then there is certainly no desire whatsoever for him here, because he is always fully satisfied.
अकृत्रिमावभासेन सर्वगेन चिदात्मना ।
एकेनैवेदमापूर्णं कल्पनैवास्ति नेतरा ॥ ६६ ॥
akṛtrimāvabhāsena sarvagena cidātmanā ,
ekenaivedamāpūrṇaṃ kalpanaivāsti netarā 66
66. akṛtrima avabhāsena sarvagena cidātmanā ekena
eva idam āpūrṇam kalpanā eva asti na itarā
66. idam ekena eva akṛtrima sarvagena cidātmanā avabhāsena āpūrṇam.
kalpanā eva asti,
na itarā.
66. This (universe) is completely pervaded by the one, natural, all-pervading consciousness-self (cidātman) manifestation. What exists is merely mental construction (kalpanā), nothing else.
एकानेकावभासेन समस्तेन तदात्मना ।
आत्मन्येवान्तरात्मान्तः क्रियते किं किमिष्यते ॥ ६७ ॥
ekānekāvabhāsena samastena tadātmanā ,
ātmanyevāntarātmāntaḥ kriyate kiṃ kimiṣyate 67
67. ekāneka avabhāsena samastena tadātmanā ātmani
eva antarātman antaḥ kriyate kim kim iṣyate
67. ekāneka avabhāsena samastena tadātmanā,
ātmani eva antarātman antaḥ kriyate kim? kim iṣyate?
67. By the manifestation as both one and many, through that complete self (ātman) which is the nature of all, what (else) could be done or desired within the inner self (ātman) in the self (ātman) itself?
त्वादृशस्य तु दृष्ट्यैव क्षुब्धता जयते मुधा ।
आलोक्य राजमहिषीं यूनो मदमयीं तथा ॥ ६८ ॥
tvādṛśasya tu dṛṣṭyaiva kṣubdhatā jayate mudhā ,
ālokya rājamahiṣīṃ yūno madamayīṃ tathā 68
68. tvādṛśasya tu dṛṣṭyā eva kṣubdhatā jāyate
mudhā ālokya rājamahiṣīm yūnaḥ madamayiīm tathā
68. tu tvādṛśasya dṛṣṭyā eva mudhā kṣubdhatā jāyate.
tathā yūnaḥ madamayiīm rājamahiṣīm ālokya mudhā (kṣubdhatā jāyate).
68. But for one like you, agitation arises in vain simply from seeing. This is similar to how a young man becomes agitated in vain upon seeing a passionate queen.
आत्मना सह संबद्धे चेतः कर्त्रसि सुन्दर ।
किंतु नास्यासि संबन्धि कुसुमस्य यथा फलम् ॥ ६९ ॥
ātmanā saha saṃbaddhe cetaḥ kartrasi sundara ,
kiṃtu nāsyāsi saṃbandhi kusumasya yathā phalam 69
69. ātmanā saha sambandhe cetaḥ kartṛ asi sundara |
kimtu na asya asi sambandhi kusumasya yathā phalam ||
69. sundara cetaḥ ātmanā saha sambandhe kartṛ asi
kimtu asya sambandhi na asi yathā kusumasya phalam
69. O beautiful mind, you are the doer when connected with the self (ātman). However, you are not related to it [the self (ātman)] as a fruit is related to a flower.
द्वितीयेन समं यैषा तत्तावद्भवनैकता ।
सा संबन्धगतिः प्रोक्ता प्राग्द्वित्वादधुनैकता ॥ ७० ॥
dvitīyena samaṃ yaiṣā tattāvadbhavanaikatā ,
sā saṃbandhagatiḥ proktā prāgdvitvādadhunaikatā 70
70. dvitīyena samam yā eṣā tat tāvat bhavana ekatā | sā
sambandha gatiḥ proktā prāk dvitvāt adhunā ekatā ||
70. yā eṣā dvitīyena samam bhavana ekatā,
tat tāvat bhavana ekatā (asti) sā sambandha gatiḥ proktā: prāk dvitvāt adhunā ekatā
70. That oneness of existence which occurs together with a second [entity] – that indeed is the extent of such oneness. That is declared to be the nature of connection (sambandha-gati): [a progression] from duality (dvitva) formerly to oneness (ekatā) now.
नानाप्रकाररचना नानारूपक्रियोन्मुखी ।
सुखदुःखदशाऽहेतुर्भवान्नैकविधास्मृता ॥ ७१ ॥
nānāprakāraracanā nānārūpakriyonmukhī ,
sukhaduḥkhadaśā'heturbhavānnaikavidhāsmṛtā 71
71. nānāprakāra racanā nānā rūpa kriyā unmukhī | sukha
duḥkha daśā ahetuḥ bhavān na ekavidhā smṛtā ||
71. bhavān sukha duḥkha daśā ahetuḥ (asti) (sā ekatā) nānā prakāra racanā,
nānā rūpa kriyā unmukhī,
na ekavidhā smṛtā
71. You [the self (ātman)] are not the cause of states of happiness and sorrow. The [mentioned] oneness (ekatā), which has various types of structures and is inclined towards diverse forms of activity, is not considered to be of a single kind.
संबन्धः समयोर्दृष्टस्तथाऽर्धसमयोरपि ।
न विलक्षणयोश्चान्यस्तस्मिन्सति जगत्त्रये ॥ ७२ ॥
saṃbandhaḥ samayordṛṣṭastathā'rdhasamayorapi ,
na vilakṣaṇayoścānyastasminsati jagattraye 72
72. sambandhaḥ samayoḥ dṛṣṭaḥ tathā ardhasamayoḥ api |
na vilakṣaṇayoḥ ca anyaḥ tasmin sati jagattraye ||
72. sambandhaḥ samayoḥ tathā ardhasamayoḥ api dṛṣṭaḥ ca anyaḥ (sambandhaḥ) vilakṣaṇayoḥ na (dṛṣṭaḥ),
tasmin sati jagattraye
72. Connection (sambandha) is observed between two equals, and similarly, also between two half-equals. No other connection [than these types] exists between two dissimilar things in the three worlds, when this principle holds.
द्रव्यान्तरगुणा द्रव्याण्याश्रयन्ति बहून्यलम् ।
संविदश्च्यवनं दुःखं संविदो मा च्युतो भव ॥ ७३ ॥
dravyāntaraguṇā dravyāṇyāśrayanti bahūnyalam ,
saṃvidaścyavanaṃ duḥkhaṃ saṃvido mā cyuto bhava 73
73. dravyāntaraguṇā dravyāṇi āśrayanti bahūni alam
saṃvidaḥ cyavanaṃ duḥkhaṃ saṃvidaḥ mā cyutaḥ bhava
73. dravyāntaraguṇā dravyāṇi bahūni alam āśrayanti.
saṃvidaḥ cyavanaṃ duḥkhaṃ.
saṃvidaḥ mā cyutaḥ bhava.
73. Qualities of other substances indeed depend on many substances. Deviation from consciousness (saṃvid) is suffering. Therefore, do not deviate from consciousness (saṃvid).
एतावतैकध्यानेन नित्यध्यानोऽथवात्मदृक् ।
अभावे दुःखदस्यान्तर्दृशा दृश्यस्य वस्तुनः ॥ ७४ ॥
etāvataikadhyānena nityadhyāno'thavātmadṛk ,
abhāve duḥkhadasyāntardṛśā dṛśyasya vastunaḥ 74
74. etāvatā ekadhyānena nityadhyānaḥ athavā ātmadṛk
abhāve duḥkhadasya antardṛśā dṛśyasya vastunaḥ
74. etāvatā ekadhyānena athavā nityadhyānaḥ athavā ātmadṛk abhāve duḥkhadasya dṛśyasya vastunaḥ antardṛśā.
74. This (avoiding deviation from consciousness) is achieved by such single-minded meditation (dhyāna), or by continuous meditation (dhyāna), or by perceiving the self (ātman). It occurs in the absence of the suffering-causing visible object, when seen by inner vision.
संकल्पोन्मुखतां विद्धि दुःखदां संविदश्च्युतिम् ।
जडेषूपलभूतेषु मनोदेहेन्द्रियादिषु ॥ ७५ ॥
saṃkalponmukhatāṃ viddhi duḥkhadāṃ saṃvidaścyutim ,
jaḍeṣūpalabhūteṣu manodehendriyādiṣu 75
75. saṃkalpaunmukhatām viddhi duḥkhadām saṃvidaḥ
cyutim jaḍeṣu upalabhūteṣu manodehendriyādiṣu
75. viddhi saṃkalpaunmukhatām duḥkhadām saṃvidaḥ cyutim jaḍeṣu upalabhūteṣu manodehendriyādiṣu.
75. Know that the tendency towards mental constructs (saṃkalpa) is the sorrow-giving deviation from consciousness (saṃvid), [especially] towards inert and stone-like things like the mind, body, and senses.
कीदृशी कर्तृता चित्त पुष्पं व्योम्नि कथं भवेत् ।
निरस्तकलना पङ्के मननध्वंसरूपिणि ॥ ७६ ॥
kīdṛśī kartṛtā citta puṣpaṃ vyomni kathaṃ bhavet ,
nirastakalanā paṅke mananadhvaṃsarūpiṇi 76
76. kīdṛśī kartṛtā citta puṣpaṃ vyomni kathaṃ
bhavet nirastakalanā paṅke mananadhvaṃsarūpiṇi
76. citta,
kīdṛśī kartṛtā? kathaṃ puṣpaṃ vyomni bhavet? nirastakalanā paṅke mananadhvaṃsarūpiṇi.
76. O mind (citta), what kind of agency or doership can exist? How can a flower grow in the sky? [This occurs when] imagination (kalpanā) is completely discarded, [and one is] in the mire which is the very form of the destruction of reflection (manana).
न चैवात्मनि कर्तृत्वं संभवत्यम्बराङ्गवत् ।
अयं केवलमात्मैव नानानानातयात्मनि ॥ ७७ ॥
na caivātmani kartṛtvaṃ saṃbhavatyambarāṅgavat ,
ayaṃ kevalamātmaiva nānānānātayātmani 77
77. na ca eva ātmani kartṛtvam saṃbhavati ambara-aṅgavat
ayam kevalam ātmā eva nānā nānātayā ātmani
77. ātmani kartṛtvam ambara-aṅgavat na ca eva saṃbhavati.
ayam kevalam ātmā eva ātmani nānā nānātayā (sphurati).
77. Indeed, agency (kartṛtva) is not possible within the self (ātman), just as there are no limbs in the sky. This very self (ātman) alone manifests itself in diverse forms within itself.
स्फुरत्यब्धिरिवाम्भोभिः फेनबुद्बुदवीचिभिः ।
आभासमात्रे सर्वस्मिन्स्फुरत्यस्मिंश्चिदात्मनि ॥ ७८ ॥
sphuratyabdhirivāmbhobhiḥ phenabudbudavīcibhiḥ ,
ābhāsamātre sarvasminsphuratyasmiṃścidātmani 78
78. sphurati abdhiḥ iva ambhobhiḥ phenabudbudavīcibhiḥ
ābhāsāmātre sarvasmin sphurati asmin cidātmani
78. abdhiḥ iva ambhobhiḥ phenabudbudavīcibhiḥ (etat) sphurati.
sarvasmin ābhāsāmātre asmin cidātmani sphurati.
78. It manifests like an ocean with its waters, foam, bubbles, and waves. Everything flashes forth in this self (ātman) of consciousness (cit), which is merely an appearance.
द्वितीया नास्ति कलना तप्ताङ्गार इवाम्बुधौ ।
कलनारहिते देवे देहे मनसि वा जडे ॥ ७९ ॥
dvitīyā nāsti kalanā taptāṅgāra ivāmbudhau ,
kalanārahite deve dehe manasi vā jaḍe 79
79. dvitīyā na asti kalanā tapta-aṅgāraḥ iva
ambudhau kalanārahite deve dehe manasi vā jaḍe
79. dvitīyā kalanā na asti,
ambudhau tapta-aṅgāraḥ iva (na asti).
kalanārahite deve,
dehe,
vā jaḍe manasi (api na asti).
79. There is no second conception (kalana) or imagination, just as a heated coal cannot exist [as such for long] in the ocean. This holds true whether it is in the divine (deva) [consciousness] devoid of concepts (kalana-rahita), or in the inert body, or in the dull mind.
संवित्संवेद्यनिर्मुक्ता सारं सुन्दर नेतरत् ।
इदमन्यदिदं नान्यच्छुभं वाऽशुभमेव च ॥ ८० ॥
saṃvitsaṃvedyanirmuktā sāraṃ sundara netarat ,
idamanyadidaṃ nānyacchubhaṃ vā'śubhameva ca 80
80. saṃvit saṃvedyanirmuktā sāram sundara na itarat
idam anyat idam na anyat śubham vā aśubham eva ca
80. sundara,
saṃvit saṃvedyanirmuktā sāram (asti),
na itarat.
idam anyat,
idam na anyat,
śubham vā aśubham eva ca (iti na asti).
80. Consciousness (saṃvit), liberated from the knowable, is the essence, O beautiful one, and nothing else. [It is beyond thoughts like] 'this is other,' or 'this is not other,' or 'this is auspicious,' or 'this is inauspicious.'
इत्यसत्कल्पना नास्ति यथा नभसि काननम् ।
संवेद्यरहितं संविन्मात्रमेवेदमाततम् ।
तत्रायमहमन्योऽयमित्यसत्कलना कथम् ॥ ८१ ॥
ityasatkalpanā nāsti yathā nabhasi kānanam ,
saṃvedyarahitaṃ saṃvinmātramevedamātatam ,
tatrāyamahamanyo'yamityasatkalanā katham 81
81. iti asatkalpanā na asti yathā nabhasi
kānanam saṃvedyarahitam saṃvinmātram
eva idam ātatam tatra ayam aham
anyaḥ ayam iti asatkalpanā katham
81. yathā nabhasi kānanam na asti,
iti asatkalpanā na asti.
idam saṃvinmātram eva saṃvedyarahitam ātatam.
tatra ayam aham anyaḥ ayam iti asatkalpanā katham.
81. There is no unreal imagination, just as there is no forest in the sky. This (universe) is entirely pervaded by consciousness (saṃvit) alone, devoid of any external objects of knowledge. Therefore, how can there be such a false distinction as 'this is I' and 'that is another'?
अनादिमति नीरूपे सर्वगे विततात्मनि ।
आरोपयेत्कः कलनामृग्वेदं व्योम्नि को लिखेत् ॥ ८२ ॥
anādimati nīrūpe sarvage vitatātmani ,
āropayetkaḥ kalanāmṛgvedaṃ vyomni ko likhet 82
82. anādimati nīrūpe sarvage vitatātmani āropayet
kaḥ kalanām ṛgvedam vyomni kaḥ likhet
82. anādimati nīrūpe sarvage vitatātmani kaḥ
kalanām āropayet? kaḥ vyomni ṛgvedam likhet?
82. Upon that which is beginningless, formless, all-pervading, and whose essential nature (ātman) is expansive, who could superimpose a distinction or imagination? Who, for example, would write the Rigveda in the sky?
नित्योदिते सकलवस्तुपदार्थसारे संवित्स्थिते भरितनिर्भरभूरिदिक्कम् ।
आत्मन्यसत्यमिव साधु गतेऽमलत्वात् क्षीणौ सुखासुखलवौ मम वै स मोहः ॥ ८३ ॥
nityodite sakalavastupadārthasāre saṃvitsthite bharitanirbharabhūridikkam ,
ātmanyasatyamiva sādhu gate'malatvāt kṣīṇau sukhāsukhalavau mama vai sa mohaḥ 83
83. nityodite sakalavastupadārthasāre
saṃvitsthite bharitanirbharabhūridikkam
ātmani asatyam iva sādhu gate amalatvāt
kṣīṇau sukhāsukhalavau mama vai saḥ mohaḥ
83. ātmani nityodite sakalavastupadārthasāre saṃvitsthite bharitanirbharabhūridikkam.
amalatvāt asatyam iva sādhu gate.
mama sukhāsukhalavau kṣīṇau.
saḥ mohaḥ vai.
83. In the Self (ātman) - which is eternally manifest, the essence of all objects and categories of existence, established in consciousness (saṃvit), and completely pervading all vast directions - when unreality (asatya) has thus (iva) truly (sādhu) vanished due to its stainlessness (amalatva), then my twin fragments of joy and sorrow are exhausted. That, indeed, is my delusion (moha).

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 Chapter 81 Chapter 82 (current chapter) 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