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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-92

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श्रीराम उवाच ।
एतानि तानि प्रोक्तानि त्वया बीजानि मानद ।
कतमस्य प्रयोगेण शीघ्रं तत्प्राप्यते पदम् ॥ १ ॥
śrīrāma uvāca ,
etāni tāni proktāni tvayā bījāni mānada ,
katamasya prayogeṇa śīghraṃ tatprāpyate padam 1
1. śrīrāma uvāca etāni tāni proktāni tvayā bījāni mānada
katamasya prayogeṇa śīghram tat prāpyate padam
1. mānada tvayā etāni tāni bījāni proktāni.
katamasya prayogeṇa tat padam śīghram prāpyate?
1. Śrī Rāma said: "O giver of honor (mānada), these are the seeds you have explained. By applying which of them is that state (pada) quickly attained?"
श्रीवसिष्ठ उवाच ।
एतेषां दुःखबीजानां प्रोक्तं यद्यन्मयोत्तरम् ।
तस्य तस्य प्रयोगेण शीघ्रमासाद्यते पदम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
eteṣāṃ duḥkhabījānāṃ proktaṃ yadyanmayottaram ,
tasya tasya prayogeṇa śīghramāsādyate padam 2
2. śrīvasiṣṭha uvāca eteṣām duḥkhabījānām proktam yat yat
mayā uttaram tasya tasya prayogeṇa śīghram āsādyate padam
2. mayā eteṣām duḥkhabījānām yat yat uttaram proktam,
tasya tasya prayogeṇa padam śīghram āsādyate.
2. Śrī Vasiṣṭha said: "Whatever solution I have declared for these seeds of sorrow (duḥkha-bīja), by applying each of those solutions, that state (pada) is quickly attained."
सत्तासामान्यकोटिस्थे द्रागित्येव पदे यदि ।
पौरुषेण प्रयत्नेन बलात्संत्यज्य वासनाम् ॥ ३ ॥
sattāsāmānyakoṭisthe drāgityeva pade yadi ,
pauruṣeṇa prayatnena balātsaṃtyajya vāsanām 3
3. sattāsāmānyakoṭisthe drāk iti eva pade yadi
pauruṣeṇa prayatnena balāt saṃtyajya vāsanām
3. yadi pauruṣeṇa prayatnena balāt vāsanām
saṃtyajya drāk iti eva sattāsāmānyakoṭisthe pade
3. If, by manly (pauruṣa) effort and forcibly abandoning all latent tendencies (vāsanā), you immediately establish your mind, even for a moment, in that state (pada) which is the ultimate category of pure existence and is imperishable in its very nature (ātman)...
स्थितिं बध्नासि तत्त्वज्ञ क्षणमप्यक्षयात्मिकाम् ।
क्षणेऽस्मिन्नेव तत्साधु पदमासादयस्यलम् ॥ ४ ॥
sthitiṃ badhnāsi tattvajña kṣaṇamapyakṣayātmikām ,
kṣaṇe'sminneva tatsādhu padamāsādayasyalam 4
4. sthitim badhnāsi tattvajña kṣaṇam api akṣayātmikām
kṣaṇe asmin eva tat sādhu padam āsādayasi alam
4. tattvajña kṣaṇam api akṣayātmikām sthitim badhnāsi,
asmin kṣaṇe eva tat sādhu padam alam āsādayasi.
4. O knower of truth (tattvajña), if you establish your mind, even for a moment, in that state (pada) which is the ultimate category of pure existence and is imperishable in its very nature (ātman), then in this very moment you will certainly attain that supreme state (pada).
सत्तासामान्यरूपे वा करोषि स्थितिमङ्ग चेत् ।
तत्किंचिदधिकेनेह यत्नेनाप्नोषि तत्पदम् ॥ ५ ॥
sattāsāmānyarūpe vā karoṣi sthitimaṅga cet ,
tatkiṃcidadhikeneha yatnenāpnoṣi tatpadam 5
5. sattāsāmānyarūpe vā karoṣi sthitim aṅga cet | tat
kiñcit adhikena iha yatnena āpnoṣi tat padam ||
5. aṅga cet sattāsāmānyarūpe sthitim karoṣi vā tat
iha kiñcit adhikena yatnena tat padam āpnoṣi
5. O dear one, if you establish yourself in the form of universal existence, then you will attain that very state with a little more effort here.
संवित्तत्त्वे कृतध्यानो यदि तिष्ठसि चानघ ।
तद्यत्नेनाधिकेनोच्चैरासादयसि तत्पदम् ॥ ६ ॥
saṃvittattve kṛtadhyāno yadi tiṣṭhasi cānagha ,
tadyatnenādhikenoccairāsādayasi tatpadam 6
6. saṃvit tattve kṛtadhyānaḥ yadi tiṣṭhasi ca anagha |
tat yatnena adhikena uccaiḥ āsādayasi tat padam ||
6. ca anagha yadi saṃvittattve kṛtadhyānaḥ tiṣṭhasi
tat adhikena yatnena uccaiḥ tat padam āsādayasi
6. And O sinless one, if you remain absorbed in meditation (dhyāna) on the essence of consciousness (saṃvit-tattva), then you will certainly attain that state (tat-pada) with even greater effort.
संवेद्ये केवले ध्यानं न संभवति राघव ।
सर्वत्र संभवादस्याः संवित्तेरेव सर्वदा ॥ ७ ॥
saṃvedye kevale dhyānaṃ na saṃbhavati rāghava ,
sarvatra saṃbhavādasyāḥ saṃvittereva sarvadā 7
7. saṃvedye kevale dhyānam na saṃbhavati rāghava |
sarvatra saṃbhavāt asyāḥ saṃvitteḥ eva sarvadā ||
7. rāghava saṃvedye kevale dhyānam na saṃbhavati
asyāḥ saṃvitteḥ eva sarvatra sarvadā saṃbhavāt
7. O Raghava, meditation (dhyāna) is not possible solely upon the object of knowledge, for this consciousness (saṃvit) itself is always present everywhere.
यच्चिन्तयसि यद्यासि यत्तिष्ठसि करोषि च ।
तत्र तत्र स्थिता संवित्संविदेव तदेव सा ॥ ८ ॥
yaccintayasi yadyāsi yattiṣṭhasi karoṣi ca ,
tatra tatra sthitā saṃvitsaṃvideva tadeva sā 8
8. yat cintayasi yat yāsi yat tiṣṭhasi karoṣi ca |
tatra tatra sthitā saṃvit saṃvit eva tat eva sā ||
8. yat cintayasi yat yāsi yat tiṣṭhasi ca karoṣi
tatra tatra sthitā sā saṃvit tat eva saṃvit eva
8. Whatever you think, whatever you experience, whatever you are, and whatever you do - in each of those instances, the consciousness (saṃvit) present is indeed that very consciousness itself.
वासनासंपरित्यागे यदि यत्नं करोषि च ।
तत्ते शिथिलतां यान्ति सर्वाधिव्याधयः क्षणात् ॥ ९ ॥
vāsanāsaṃparityāge yadi yatnaṃ karoṣi ca ,
tatte śithilatāṃ yānti sarvādhivyādhayaḥ kṣaṇāt 9
9. vāsanāsaṃparityāge yadi yatnaṃ karoṣi ca tat
te śithilatāṃ yānti sarvādhi-vyādhayaḥ kṣaṇāt
9. yadi ca vāsanāsaṃparityāge yatnaṃ karoṣi tat
te sarvādhi-vyādhayaḥ kṣaṇāt śithilatāṃ yānti
9. If you make an effort to completely abandon your latent impressions (vāsanā), then all your mental distresses and physical diseases will instantly lose their grip on you and weaken.
पूर्वेभ्यस्तु प्रयत्नेभ्यो विषमोऽयं हि संस्मृतः ।
दुःसाध्यो वासनात्यागः सुमेरून्मूलनादपि ॥ १० ॥
pūrvebhyastu prayatnebhyo viṣamo'yaṃ hi saṃsmṛtaḥ ,
duḥsādhyo vāsanātyāgaḥ sumerūnmūlanādapi 10
10. pūrvebhyaḥ tu prayatnebhyaḥ viṣamaḥ ayam hi
saṃsmṛtaḥ duḥsādhyaḥ vāsanātyāgaḥ sumerūnmūlanāt api
10. hi ayam pūrvebhyaḥ prayatnebhyaḥ tu viṣamaḥ
saṃsmṛtaḥ vāsanātyāgaḥ sumerūnmūlanāt api duḥsādhyaḥ
10. This (abandonment of vāsanā) is indeed considered more difficult than any previous efforts. The renunciation of latent impressions (vāsanā) is harder to accomplish than even uprooting Mount Sumeru.
यावद्विलीनं न मनो न तावद्वासनाक्षयः ।
न क्षीणा वासना यावच्चित्तं तावन्न शाम्यति ॥ ११ ॥
yāvadvilīnaṃ na mano na tāvadvāsanākṣayaḥ ,
na kṣīṇā vāsanā yāvaccittaṃ tāvanna śāmyati 11
11. yāvat vilīnam na manaḥ na tāvat vāsanākṣayaḥ
na kṣīṇā vāsanā yāvat cittam tāvat na śāmyati
11. yāvat manaḥ na vilīnam tāvat na vāsanākṣayaḥ
yāvat vāsanā na kṣīṇā tāvat cittam na śāmyati
11. As long as the mind (manas) is not dissolved, there can be no destruction of latent impressions (vāsanā). And as long as latent impressions (vāsanā) are not diminished, the mind (citta) will not become tranquil.
यावन्न तत्त्वविज्ञानं तावच्चित्तशमः कुतः ।
यावन्न चित्तोपशमो न तावत्तत्त्ववेदनम् ॥ १२ ॥
yāvanna tattvavijñānaṃ tāvaccittaśamaḥ kutaḥ ,
yāvanna cittopaśamo na tāvattattvavedanam 12
12. yāvat na tattvavijñānam tāvat cittaśamaḥ kutaḥ
yāvat na cittopaśamaḥ na tāvat tattvavedanam
12. yāvat tattvavijñānam na tāvat cittaśamaḥ kutaḥ
yāvat cittopaśamaḥ na tāvat na tattvavedanam
12. As long as there is no knowledge of the ultimate truth (tattvavijñāna), how can there be tranquility of mind? And conversely, as long as there is no tranquility of mind, there can be no realization of the ultimate truth (tattvavedanam).
यावन्न वासनानाशस्तावत्तत्त्वागमः कुतः ।
यावन्न तत्त्वसंप्राप्तिर्न तावद्वासनाक्षयः ॥ १३ ॥
yāvanna vāsanānāśastāvattattvāgamaḥ kutaḥ ,
yāvanna tattvasaṃprāptirna tāvadvāsanākṣayaḥ 13
13. yāvat na vāsanānāśaḥ tāvat tattvāgamaḥ kutaḥ
yāvat na tattvasamprāptiḥ na tāvat vāsanākṣayaḥ
13. yāvat vāsanānāśaḥ na tāvat kutaḥ tattvāgamaḥ
yāvat tattvasamprāptiḥ na tāvat vāsanākṣayaḥ na
13. As long as latent impressions (vāsanā) are not destroyed, from where can the understanding of reality (tattva) arise? And as long as reality (tattva) is not fully attained, there is no cessation of latent impressions (vāsanā).
तस्माद्राघव यत्नेन पौरुषेण विवेकिना ।
भोगेच्छां दूरतस्त्यक्त्वा त्रयमेतत्समाश्रयेत् ॥ १५ ॥
tasmādrāghava yatnena pauruṣeṇa vivekinā ,
bhogecchāṃ dūratastyaktvā trayametatsamāśrayet 15
15. tasmāt rāghava yatnena pauruṣeṇa vivekinā
bhogecchām dūrataḥ tyaktvā trayam etat samāśrayet
15. tasmāt rāghava vivekinā pauruṣeṇa yatnena
bhogecchām dūrataḥ tyaktvā etat trayam samāśrayet
15. Therefore, O Rāghava, a discerning person should, with diligent personal effort, abandon the desire for enjoyment (bhoga) from afar and take refuge in these three.
सर्वथा ते समं यावन्न स्वभ्यस्ता मुहुर्मुहुः ।
तावन्न पदसंप्राप्तिर्भवत्यपि समाशतैः ॥ १६ ॥
sarvathā te samaṃ yāvanna svabhyastā muhurmuhuḥ ,
tāvanna padasaṃprāptirbhavatyapi samāśataiḥ 16
16. sarvathā te samam yāvat na svabhyastāḥ muhuḥ muhuḥ
tāvat na padasamprāptiḥ bhavati api samāśataiḥ
16. yāvat te sarvathā samam muhuḥ muhuḥ na svabhyastāḥ
tāvat api samāśataiḥ padasamprāptiḥ na bhavati
16. As long as these (practices) are not perfectly cultivated again and again in every respect, the attainment of that state (pada) will not occur, not even over hundreds of years.
वासनाक्षयविज्ञानमनोनाशा महामते ।
समकालं चिराभ्यस्ता भवन्ति फलदा मुने ॥ १७ ॥
vāsanākṣayavijñānamanonāśā mahāmate ,
samakālaṃ cirābhyastā bhavanti phaladā mune 17
17. vāsanākṣayavijñānamanonāśāḥ mahāmate
samakālam cirābhyastāḥ bhavanti phaladāḥ mune
17. mahāmate mune,
vāsanākṣayavijñānamanonāśāḥ cirābhyastāḥ samakālam phaladāḥ bhavanti.
17. O great-minded one, O sage, the destruction of latent desires (vāsanā), true knowledge (vijñāna), and the annihilation of the mind, when diligently practiced simultaneously for a long time, become fruitful.
तत्त्वज्ञानं मनोनाशो वासनाक्षय एव च ।
मिथः कारणतां गत्वादुःसाध्यानि स्थितान्यतः ॥ १८ ॥
tattvajñānaṃ manonāśo vāsanākṣaya eva ca ,
mithaḥ kāraṇatāṃ gatvāduḥsādhyāni sthitānyataḥ 18
18. tattvajñānam manonāśaḥ vāsanākṣayaḥ eva ca
mithaḥ kāraṇatām gatvā duḥsādhyāni sthitāni ataḥ
18. tattvajñānam manonāśaḥ vāsanākṣayaḥ eva ca
mithaḥ kāraṇatām gatvā ataḥ duḥsādhyāni sthitāni
18. The knowledge of reality (tattva), the destruction of the mind, and the cessation of latent impressions (vāsanā) are interdependent, each being the cause of the others. Therefore, these three stand as inherently difficult to accomplish.
चिरकालोपरचिता अप्येते सुधियापि च ।
एकशः परमभ्येतुं न शक्ताः सैनिका इव ॥ १९ ॥
cirakāloparacitā apyete sudhiyāpi ca ,
ekaśaḥ paramabhyetuṃ na śaktāḥ sainikā iva 19
19. cira-kāla-uparacitāḥ api ete sudhiyā api ca
ekaśaḥ param abhyetum na śaktāḥ sainikāḥ iva
19. ete cirakāloparacitāḥ api sudhiyā api ca ekaśaḥ param abhyetum na śaktāḥ,
sainikāḥ iva (bhavanti).
19. Even when diligently cultivated for a long time by a wise person, these (three practices: destruction of latent desires (vāsanā), true knowledge (vijñāna), and annihilation of the mind) are not capable of attaining the supreme goal individually, just like soldiers (acting alone).
सममुद्योगमानीताः सन्त एते हि धीमता ।
संसाराब्धिं निकृन्तन्ति जलान्यद्रितटानिव ॥ २० ॥
samamudyogamānītāḥ santa ete hi dhīmatā ,
saṃsārābdhiṃ nikṛntanti jalānyadritaṭāniva 20
20. samam udyogam ānītāḥ santaḥ ete hi dhīmatā
saṃsāra-abdhim nikṛntanti jalāni adri-taṭān iva
20. dhīmatā ete santa (trayaḥ) samam udyogam ānītāḥ hi saṃsārābdhim nikṛntanti,
jalāni adri-taṭān iva (nikṛntanti).
20. Indeed, when these (three practices) are brought into action simultaneously by a discerning person, they surely cut down the ocean of transmigration (saṃsāra), just as waters erode mountain slopes.
वासनाक्षयविज्ञानमनोनाशाः प्रयत्नतः ।
समं सेव्यास्तव चिरं तेन तात न लिप्यसे ॥ २१ ॥
vāsanākṣayavijñānamanonāśāḥ prayatnataḥ ,
samaṃ sevyāstava ciraṃ tena tāta na lipyase 21
21. vāsanākṣayavijñānamanonāśāḥ prayatnataḥ
samam sevyāḥ tava ciram tena tāta na lipyase
21. tāta,
tena (hetunā),
vāsanākṣayavijñānamanonāśāḥ tvayā प्रयत्नतः समम् चिरम् सेव्याः (सन्ति),
(येन) न लिप्यसे ।
21. Therefore, O dear one, these three - the destruction of latent desires (vāsanā), true knowledge (vijñāna), and the annihilation of the mind - must be diligently and simultaneously practiced by you for a long time, so that you are not bound (lipyase).
त्रिभिरेतैश्चिराभ्यस्तैर्हृदयग्रन्थयो दृढाः ।
निःशेषमेव त्रुट्यन्ति विसच्छेदाद्गुणा इव ॥ २२ ॥
tribhiretaiścirābhyastairhṛdayagranthayo dṛḍhāḥ ,
niḥśeṣameva truṭyanti visacchedādguṇā iva 22
22. tribhiḥ etaiḥ cirābhyastaiḥ hṛdayagranthayaḥ dṛḍhāḥ
niḥśeṣam eva truṭyanti visacchedāt guṇāḥ iva
22. etaiḥ tribhiḥ cirābhyastaiḥ dṛḍhāḥ hṛdayagranthayaḥ
niḥśeṣam eva visacchedāt guṇāḥ iva truṭyanti
22. Through these three, which have been long cultivated, the firm knots of the heart are completely severed, just as the fibers (guṇa) are broken when a lotus stalk is cut.
जन्मान्तरशताभ्यस्ता राम संसारसंस्थितिः ।
सा चिराभ्यासयोगेन विना न क्षीयते क्वचित् ॥ २३ ॥
janmāntaraśatābhyastā rāma saṃsārasaṃsthitiḥ ,
sā cirābhyāsayogena vinā na kṣīyate kvacit 23
23. janmāntaraśatābhyastā rāma saṃsārasaṃsthitiḥ
sā cirābhyāsayogena vinā na kṣīyate kvacit
23. rāma janmāntaraśatābhyastā saṃsārasaṃsthitiḥ
sā cirābhyāsayogena vinā kvacit na kṣīyate
23. O Rama, that state of being in the cycle of rebirth (saṃsāra), which has been cultivated for hundreds of lifetimes, is never destroyed without the discipline (yoga) of long practice.
गच्छन्शृण्वन्स्पृशञ्जिघ्रंस्तिष्ठञ्जाग्रत्स्वपंस्तथा ।
श्रेयसे परमायास्य त्रयस्याभ्यासवान्भव ॥ २४ ॥
gacchanśṛṇvanspṛśañjighraṃstiṣṭhañjāgratsvapaṃstathā ,
śreyase paramāyāsya trayasyābhyāsavānbhava 24
24. gacchan śṛṇvan spṛśan jighran tiṣṭhan jāgrat svapan
tathā śreyase paramāyāsya trayasya abhyāsavān bhava
24. gacchan śṛṇvan spṛśan jighran tiṣṭhan jāgrat svapan
tathā śreyase paramāyāsya trayasya abhyāsavān bhava
24. While going, hearing, touching, smelling, standing, waking, and sleeping, for the sake of the highest good, become a practitioner of this triad of supreme endeavor.
वासनासंपरित्यागसमं प्राणनिरोधनम् ।
विदुस्तत्त्वविदस्तस्मात्तदाप्येवं समाहरेत् ॥ २५ ॥
vāsanāsaṃparityāgasamaṃ prāṇanirodhanam ,
vidustattvavidastasmāttadāpyevaṃ samāharet 25
25. vāsanāsaṃparityāga samam prāṇanirodhanam viduḥ
tattvavidaḥ tasmāt tadā api evam samāharet
25. tattvavidaḥ vāsanāsaṃparityāga samam
prāṇanirodhanam viduḥ tasmāt tadā api evam samāharet
25. The knowers of truth (tattva) declare the restraint of the vital breath (prāṇa) to be equivalent to the complete abandonment of latent impressions (vāsanā). Therefore, one should practice thus (samāharet) even at that time.
वासनासंपरित्यागाच्चित्तं गच्छत्यचित्तताम् ।
प्राणस्पन्दनिरोधाच्च यथेच्छसि तथा कुरु ॥ २६ ॥
vāsanāsaṃparityāgāccittaṃ gacchatyacittatām ,
prāṇaspandanirodhācca yathecchasi tathā kuru 26
26. vāsanāsaṃparityāgāt cittam gacchati acittatām
prāṇaspandanirodhāt ca yathā icchasi tathā kuru
26. vāsanāsaṃparityāgāt cittam acittatām gacchati.
ca prāṇaspandanirodhāt yathā icchasi tathā kuru
26. The mind attains the state of no-mind through the complete abandonment of latent desires. Similarly, by stopping the pulsation of the vital breath, you may act as you wish.
प्राणायामचिराभ्यासैर्युक्त्या च गुरुदत्तया ।
आसनाशनयोगेन प्राणस्पन्दो निरुद्ध्यते ॥ २७ ॥
prāṇāyāmacirābhyāsairyuktyā ca gurudattayā ,
āsanāśanayogena prāṇaspando niruddhyate 27
27. prāṇāyāmacirābhyāsaiḥ yuktyā ca gurudattayā
āsanāśanayogena prāṇaspandaḥ nirudhyate
27. prāṇaspandaḥ prāṇāyāmacirābhyāsaiḥ ca
gurudattayā yuktyā āsanāśanayogena nirudhyate
27. The pulsation of the vital breath is restrained through prolonged practices of breath control, by the method imparted by a spiritual teacher (guru), and through the proper application (yoga) of posture and diet.
यथाभूतार्थदर्शित्वाद्वासना न प्रवर्तते ।
आदावन्ते च वस्तूनामविसंवादि यत्स्थितम् ॥ २८ ॥
yathābhūtārthadarśitvādvāsanā na pravartate ,
ādāvante ca vastūnāmavisaṃvādi yatsthitam 28
28. yathābhūtārthadarśitvāt vāsanā na pravartate
ādau ante ca vastūnām avisaṃvādi yat sthitam
28. vāsanā na pravartate yathābhūtārthadarśitvāt.
yat vastūnām ādau ca ante avisaṃvādi sthitam
28. Latent desires do not arise when one perceives things as they truly are – that which remains consistent and non-contradictory at the beginning and end of all objects.
रूपं तद्दर्शनं ज्ञानं क्षीयते तेन वासना ।
निःसङ्गव्यवहारित्वाद्भवभावनवर्जनात् ॥ २९ ॥
rūpaṃ taddarśanaṃ jñānaṃ kṣīyate tena vāsanā ,
niḥsaṅgavyavahāritvādbhavabhāvanavarjanāt 29
29. rūpam tat darśanam jñānam kṣīyate tena vāsanā
niḥsaṅgavyavahāritvāt bhavabhāvanavarjanāt
29. vāsanā kṣīyate tena rūpam tat darśanam jñānam.
niḥsaṅgavyavahāritvāt bhavabhāvanavarjanāt
29. That form, that vision, that knowledge – by means of this, latent desires are diminished. This also results from acting without attachment and from avoiding the conceptualization of existence.
शरीरनाशदर्शित्वाद्वासना न प्रवर्तते ।
वासनाविभवे नष्टे न चित्तं संप्रवर्तते ॥ ३० ॥
śarīranāśadarśitvādvāsanā na pravartate ,
vāsanāvibhave naṣṭe na cittaṃ saṃpravartate 30
30. śarīranāśadarśitvāt vāsanā na pravartate |
vāsanā vibhave naṣṭe na cittaṃ saṃpravartate
30. śarīranāśadarśitvāt vāsanā na pravartate
vāsanā vibhave naṣṭe cittaṃ na saṃpravartate
30. When one perceives the destruction of the body, latent desires (vāsanā) do not arise. Once the abundance of latent desires (vāsanā) is destroyed, the mind (citta) itself ceases to function.
संशान्ते पवनस्पन्दे यथा पांसुर्नभस्तले ।
यः प्राणपवनस्पन्दश्चित्तस्पन्दः स एव हि ॥ ३१ ॥
saṃśānte pavanaspande yathā pāṃsurnabhastale ,
yaḥ prāṇapavanaspandaścittaspandaḥ sa eva hi 31
31. saṃśānte pavana-spande yathā pāṃsuḥ nabhastale
| yaḥ prāṇapavanaspandaḥ cittaspandaḥ saḥ eva hi
31. yathā saṃśānte pavana-spande pāṃsuḥ nabhastale
yaḥ prāṇapavanaspandaḥ saḥ eva hi cittaspandaḥ
31. Just as dust settles in the sky (nabhastala) when the movement of the wind (pavana) is completely stilled, so too, that vibration of the vital breath (prāṇa) and wind (pavana) is indeed the vibration of the mind (citta).
तस्माज्जगति जायन्ते पांसवोऽवकरादिव ।
प्राणस्पन्दजये यत्नः कर्तव्यो धीमतोच्चकैः ॥ ३२ ॥
tasmājjagati jāyante pāṃsavo'vakarādiva ,
prāṇaspandajaye yatnaḥ kartavyo dhīmatoccakaiḥ 32
32. tasmāt jagati jāyante pāṃsavaḥ avakarāt iva |
prāṇaspandajaye yatnaḥ kartavyaḥ dhīmatā uccakaiḥ
32. tasmāt jagati avakarāt iva pāṃsavaḥ jāyante
dhīmatā uccakaiḥ prāṇaspandajaye yatnaḥ kartavyaḥ
32. Therefore, just as dust particles arise in the world (jagat) from things like refuse, similarly, an intense effort must be made by the wise to conquer the vibration of the vital breath (prāṇa).
उपविश्योपविश्यैकचित्तकेन मुहुर्मुहुः ।
अथवैनं क्रमं त्यक्त्वा चित्ताक्रमणमेव चेत् ॥ ३३ ॥
upaviśyopaviśyaikacittakena muhurmuhuḥ ,
athavainaṃ kramaṃ tyaktvā cittākramaṇameva cet 33
33. upaviśya upaviśya ekacittakena muhuḥ muhuḥ |
athavā enam kramam tyaktvā cittākramaṇam eva cet
33. ekacittakena muhuḥ muhuḥ upaviśya upaviśya
athavā enam kramam tyaktvā cittākramaṇam eva cet
33. By sitting down repeatedly, concentrating with a single-pointed mind (citta), or alternatively, abandoning this process, if one chooses to conquer the mind (citta) directly...
रोचते तत्तदाप्नोषि कालेन बहुना पदम् ।
न शक्यते मनो जेतुं विना युक्तिमनिन्दिताम् ॥ ३४ ॥
rocate tattadāpnoṣi kālena bahunā padam ,
na śakyate mano jetuṃ vinā yuktimaninditām 34
34. rocate tat tat āpnoṣi kālena bahunā padam na
śakyate manaḥ jetum vinā yuktim aninditām
34. yat tat rocate,
tat padam bahunā kālena āpnoṣi.
aninditām yuktim vinā manaḥ jetum na śakyate.
34. Whatever one desires, that very state one attains after a long time. The mind (manas) cannot be conquered without an irreproachable method (yukti).
अङ्कुशेन विना मत्तं यथा दुष्टं मतङ्गजम् ।
अध्यात्मविद्याधिगमः साधुसङ्गम एव च ॥ ३५ ॥
aṅkuśena vinā mattaṃ yathā duṣṭaṃ mataṅgajam ,
adhyātmavidyādhigamaḥ sādhusaṅgama eva ca 35
35. aṅkuśena vinā mattam yathā duṣṭam matagajam
adhyātmavidyādhigamaḥ sādhusaṅgamaḥ eva ca
35. yathā aṅkuśena vinā mattam duṣṭam matagajam,
(tathā manaḥ niyamayitum yuktiḥ syāt) adhyātmavidyādhigamaḥ sādhusaṅgamaḥ eva ca.
35. Just as an intoxicated, rogue elephant is (difficult to control) without a goad; (similarly, effective methods are): the attainment of knowledge concerning the Self (adhyātmavidyādhigama), and indeed, the company of virtuous people (sādhusaṅgama).
वासनासंपरित्यागः प्राणस्पन्दनिरोधनम् ।
एतास्ता युक्तयः पुष्टाः सन्ति चित्तजये किल ॥ ३६ ॥
vāsanāsaṃparityāgaḥ prāṇaspandanirodhanam ,
etāstā yuktayaḥ puṣṭāḥ santi cittajaye kila 36
36. vāsanāsamparityāgaḥ prāṇaspandananirodhanam
etāḥ tāḥ yuktayaḥ puṣṭāḥ santi cittajaye kila
36. vāsanāsamparityāgaḥ,
prāṇaspandananirodhanam ca,
etāḥ tāḥ puṣṭāḥ yuktayaḥ cittajaye santi kila.
36. The complete abandonment of latent impressions (vāsanāsaṃparityāga) and the cessation of the vibration of the vital breath (prāṇaspandananirodhanam) - these, indeed, are the strong methods (yukti) for conquering the mind (cittajaya).
याभिस्तज्जीयते क्षिप्रं धाराभिरिव भूरजः ।
सतीषु युक्तिष्वेतासु हठान्नियमयन्ति ये ॥ ३७ ॥
yābhistajjīyate kṣipraṃ dhārābhiriva bhūrajaḥ ,
satīṣu yuktiṣvetāsu haṭhānniyamayanti ye 37
37. yābhiḥ tat jīyate kṣipram dhārābhiḥ iva bhūrajaḥ
satīṣu yuktiṣu etāsu haṭhāt niyamayanti ye
37. yābhiḥ (yuktibhiḥ) bhūrajaḥ dhārābhiḥ iva tat (cittam) kṣipram jīyate.
ye etāsu satīṣu yuktiṣu (api) haṭhāt niyamayanti (manaḥ).
.
.
37. By which (methods), the mind is quickly conquered, just as the dust of the earth is (swept away) by torrents (of rain). Yet, those who, despite the existence of these (effective) methods (yukti), try to control (the mind) by mere force (haṭha)...
चेतस्ते दीपमुत्सृज्य विनिघ्नन्ति तमोऽञ्जनैः ।
विमूढाः कर्तुमुद्युक्ता ये हठाच्चेतसो जयम् ॥ ३८ ॥
cetaste dīpamutsṛjya vinighnanti tamo'ñjanaiḥ ,
vimūḍhāḥ kartumudyuktā ye haṭhāccetaso jayam 38
38. cetas te dīpam utsṛjya vinighnanti tamaḥ añjanaiḥ |
vimūḍhāḥ kartum udyuktāḥ ye haṭhāt cetasaḥ jayam ||
38. ye vimūḍhāḥ haṭhāt cetasaḥ jayam kartum udyuktāḥ
te dīpam utsṛjya añjanaiḥ tamaḥ vinighnanti
38. Those deluded individuals who are intent on conquering the mind by force are like those who, abandoning the lamp (of wisdom), attempt to dispel darkness with collyrium.
ते निबध्नन्ति नागेन्द्रमुन्मत्तं बिसतन्तुभिः ।
चित्तं चित्तस्य वाऽदूरं संस्थितं स्वशरीरकम् ॥ ३९ ॥
te nibadhnanti nāgendramunmattaṃ bisatantubhiḥ ,
cittaṃ cittasya vā'dūraṃ saṃsthitaṃ svaśarīrakam 39
39. te nibadhnanti nāga-indram unmattam bisa-tantubhiḥ |
cittam cittasya vā adūram saṁsthitam sva-śarīrakam ||
39. te unmattam nāga-indram bisa-tantubhiḥ nibadhnanti
cittam vā cittasya adūram saṁsthitam sva-śarīrakam
39. They (those deluded ones) try to bind a frenzied lord of elephants with lotus fibers. The mind, or one's own body which is situated not far from the mind, is similarly (uncontrollable by such means).
साधयन्ति समुत्सृज्य युक्तिं ये तान्हठान्विदुः ।
भयाद्भयमुपायान्ति क्लेशात्क्लेशं व्रजन्ति ते ॥ ४० ॥
sādhayanti samutsṛjya yuktiṃ ye tānhaṭhānviduḥ ,
bhayādbhayamupāyānti kleśātkleśaṃ vrajanti te 40
40. sādhayanti samutsṛjya yuktim ye tān haṭhān viduḥ |
bhayāt bhayam upāyānti kleśāt kleśam vrajanti te ||
40. ye yuktim samutsṛjya haṭhān sādhayanti tān viduḥ
te bhayāt bhayam upāyānti kleśāt kleśam vrajanti
40. Those who, abandoning the proper method (yukti), strive to achieve results through force (haṭha), they proceed from one fear to another and from one distress (kleśa) to (further) distress.
निर्धृतिं नाधिगच्छन्ति दुर्भगा इव जन्तवः ।
भ्रमन्ति गिरिकूटेषु फलपल्लवभोजनाः ॥ ४१ ॥
nirdhṛtiṃ nādhigacchanti durbhagā iva jantavaḥ ,
bhramanti girikūṭeṣu phalapallavabhojanāḥ 41
41. nirdhṛtim na adhigacchanti durbhāgāḥ iva jantavaḥ
| bhramanti giri-kūṭeṣu phala-pallava-bhojanāḥ ||
41. durbhāgāḥ jantavaḥ iva nirdhṛtim na adhigacchanti
phala-pallava-bhojanāḥ giri-kūṭeṣu bhramanti
41. Like unfortunate creatures, they do not attain tranquility. They wander among mountain peaks, subsisting on fruits and young leaves.
मुग्धमुग्धधियो भीता वराका हरिणा इव ।
मतिरालूनशीर्णाङ्गी तदीया पेलवाङ्गिका ॥ ४२ ॥
mugdhamugdhadhiyo bhītā varākā hariṇā iva ,
matirālūnaśīrṇāṅgī tadīyā pelavāṅgikā 42
42. mugdhamugdhadhiyaḥ bhītāḥ varākāḥ hariṇāḥ iva
| matiḥ ālūnaśīrṇāṅgī tadīyā pelavāṅgikā ||
42. mugdhamugdhadhiyaḥ varākāḥ bhītāḥ hariṇāḥ iva (santi)
tadīyā matiḥ ālūnaśīrṇāṅgī pelavāṅgikā (ca asti)
42. Like miserable, fearful deer, their intellects are utterly bewildered. Their delicate minds have their faculties severed and withered.
न क्वचिद्याति विश्वासं मृगी ग्रामगता यथा ।
कल्लोलकलितं चेतस्तेषां जल इवाऽहिते ॥ ४३ ॥
na kvacidyāti viśvāsaṃ mṛgī grāmagatā yathā ,
kallolakalitaṃ cetasteṣāṃ jala ivā'hite 43
43. na kvacit yāti viśvāsam mṛgī grāmagatā yathā
| cetaḥ teṣām kallolakalitam jale iva ahite ||
43. mṛgī grāmagatā yathā (te) kvacit viśvāsam na yāti
teṣām cetaḥ ahite jale kallolakalitam iva (asti)
43. They place no trust anywhere, just like a female deer that has entered a village. Their minds are agitated by waves, similar to water in an unstable environment.
प्रोह्यते प्रपतद्दूरं तृणं गिरिनदीष्विव ।
कालं यज्ञतपोदानतीर्थदेवार्चनभ्रमैः ॥ ४४ ॥
prohyate prapataddūraṃ tṛṇaṃ girinadīṣviva ,
kālaṃ yajñatapodānatīrthadevārcanabhramaiḥ 44
44. prohyate prapatat dūram tṛṇam girinadīṣu iva |
kālam yajñatapodānatīrthadevarcanabhramaiḥ ||
44. yajñatapodānatīrthadevarcanabhramaiḥ kālam
girinadīṣu dūram prapatat tṛṇam iva prohyate
44. Their time is swept away, falling rapidly and far like a blade of grass in mountain rivers, through the delusions of "yajña"s, spiritual austerities (tapas), acts of giving (dāna), pilgrimages to sacred places (tīrtha), and deity worship.
चिरमाधिशतोपेताः क्षपयन्ति मृगा इव ।
आत्मतत्त्वं विधिवशात्कदाचित्केचिदेव ते ॥ ४५ ॥
ciramādhiśatopetāḥ kṣapayanti mṛgā iva ,
ātmatattvaṃ vidhivaśātkadācitkecideva te 45
45. ciram ādhiśatopetāḥ kṣapayanti mṛgāḥ iva |
ātmatattvam vidhivaśāt kadācit kecit eva te ||
45. ādhiśatopetāḥ te mṛgāḥ iva ciram (jīvanam) kṣapayanti
kecit eva te kadācit vidhivaśāt ātmatattvam (jānanti)
45. For a long time, afflicted by hundreds of anxieties, they spend their days like deer. But only some of them, by the power of destiny, sometimes perceive the true nature of the self (ātman).
दुःखदोषशतादग्धा विदन्ति न विदन्ति वा ।
आगमापायिनोऽनित्या नरकस्वर्गमानुषैः ॥ ४६ ॥
duḥkhadoṣaśatādagdhā vidanti na vidanti vā ,
āgamāpāyino'nityā narakasvargamānuṣaiḥ 46
46. duḥkhadoṣaśatādagdhā vidanti na vidanti vā
āgamāpāyinaḥ anityā narakasvargamānuṣaiḥ
46. duḥkhadoṣaśatādagdhā vidanti na vidanti vā
āgamāpāyinaḥ anityā narakasvargamānuṣaiḥ
46. Scorched by hundreds of pains and imperfections, they may or may not comprehend (their state). They are impermanent, subject to appearing and disappearing, passing through hell, heaven, and human existences.
पातोत्पातकराकाराः क्षीयन्ते कन्दुका इव ।
इतो गच्छन्ति नरकं ततः स्वर्गमिहैव च ॥ ४७ ॥
pātotpātakarākārāḥ kṣīyante kandukā iva ,
ito gacchanti narakaṃ tataḥ svargamihaiva ca 47
47. pātotpātakārākārāḥ kṣīyante kandukāḥ iva itaḥ
gacchanti narakam tataḥ svargam iha eva ca
47. pātotpātakārākārāḥ kandukāḥ iva kṣīyante itaḥ
narakam gacchanti tataḥ svargam ca iha eva
47. They waste away like balls, characterized by falls and rises. From here, they go to hell, then to heaven, and also return right here (to the human realm).
आवृत्तिभिर्निवर्तन्ते सरसीव तरङ्गकाः ।
तस्माच्चैतां परित्यज्य दुर्दृष्टिं रघुनन्दन ॥ ४८ ॥
āvṛttibhirnivartante sarasīva taraṅgakāḥ ,
tasmāccaitāṃ parityajya durdṛṣṭiṃ raghunandana 48
48. āvṛttibhiḥ nivartante sarasi iva taraṅgakāḥ
tasmāt ca etām parityajya durdṛṣṭim raghunandana
48. taraṅgakāḥ sarasi iva āvṛttibhiḥ nivartante tasmāt
ca he raghunandana etām durdṛṣṭim parityajya
48. They return by means of repetitions, just like waves in a lake. Therefore, O delight of the Raghus, having abandoned this wrong perspective...
शुद्धां संविदमाश्रित्य वीतरागः स्थिरो भव ।
ज्ञानवानेव सुखवान्ज्ञानवानेव जीवति ।
ज्ञानवानेव बलवांस्तस्माज्ज्ञानमयो भव ॥ ४९ ॥
śuddhāṃ saṃvidamāśritya vītarāgaḥ sthiro bhava ,
jñānavāneva sukhavānjñānavāneva jīvati ,
jñānavāneva balavāṃstasmājjñānamayo bhava 49
49. śuddhām saṃvidam āśritya vītarāgaḥ
sthiraḥ bhava jñānavān eva sukhavān
jñānavān eva jīvati jñānavān
eva balavān tasmāt jñānamayaḥ bhava
49. śuddhām saṃvidam āśritya vītarāgaḥ
sthiraḥ bhava jñānavān eva sukhavān
jñānavān eva jīvati jñānavān
eva balavān tasmāt jñānamayaḥ bhava
49. Having resorted to pure consciousness, become steady and free from attachments. Indeed, one who possesses knowledge is happy; indeed, one who possesses knowledge truly lives; indeed, one who possesses knowledge is strong. Therefore, become full of knowledge.
संवेद्यवर्जितमनुत्तममाद्यमेकं संवित्पदं विकलनं कलयन्महात्मन् ।
हृद्येव तिष्ठ कलनारहितः क्रियां तु कुर्वन्नकर्तृपदमेत्य शमोदितश्रीः ॥ ५० ॥
saṃvedyavarjitamanuttamamādyamekaṃ saṃvitpadaṃ vikalanaṃ kalayanmahātman ,
hṛdyeva tiṣṭha kalanārahitaḥ kriyāṃ tu kurvannakartṛpadametya śamoditaśrīḥ 50
50. saṃvedyavarjitam anuttamam ādyam ekam
saṃvitpadam vikalanam kalayan mahātman |
hṛdi eva tiṣṭha kalanārahitaḥ kriyām tu
kurvan akartṛpadam etya śama-udita-śrīḥ ||
50. mahātman,
saṃvedyavarjitam anuttamam ādyam ekam saṃvitpadam vikalanam kalayan,
kalanārahitaḥ hṛdi eva tiṣṭha tu kriyām kurvan api akartṛpadam etya śama-udita-śrīḥ
50. O great soul, by discerning analytically that singular, primordial, unsurpassed state of pure consciousness (saṃvit) which is devoid of all objects of knowledge, remain steadfast in the heart, free from conceptualization. Indeed, even while performing actions, attain the state of non-doership, whose splendor is born of tranquility.

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 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 (current chapter) 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