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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-25

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श्रीवसिष्ठ उवाच ।
इत्थं स कथयन्पक्षी पृष्टस्तत्र पुनर्मया ।
कीदृशी प्राणवातस्य गतिरित्येव राघव ॥ १ ॥
śrīvasiṣṭha uvāca ,
itthaṃ sa kathayanpakṣī pṛṣṭastatra punarmayā ,
kīdṛśī prāṇavātasya gatirityeva rāghava 1
1. śrīvasiṣṭha uvāca ittham saḥ kathayan pakṣī pṛṣṭaḥ tatra
punaḥ mayā kīdṛśī prāṇavātasya gatiḥ iti eva rāghava
1. śrīvasiṣṭha uvāca.
rāghava,
ittham saḥ pakṣī kathayan [san],
punaḥ mayā tatra pṛṣṭaḥ [abhūt]: prāṇavātasya gatiḥ kīdṛśī iti eva?
1. Śrī Vasiṣṭha said: 'As that bird was speaking thus, I then asked him again, 'O Rāghava, what kind of movement does the vital breath (prāṇa-vāta) indeed possess?''
भुशुण्ड उवाच ।
जानन्नपि मुने सर्व किं मां पृच्छसि लीलया ।
यथापृष्टमहं वच्मि शृणु तत्रापि मद्वचः ॥ २ ॥
bhuśuṇḍa uvāca ,
jānannapi mune sarva kiṃ māṃ pṛcchasi līlayā ,
yathāpṛṣṭamahaṃ vacmi śṛṇu tatrāpi madvacaḥ 2
2. bhuśuṇḍaḥ uvāca jānan api mune sarvam kim mām pṛcchasi
līlayā yathāpṛṣṭam aham vacmi śṛṇu tatra api madvacaḥ
2. bhuśuṇḍaḥ uvāca.
mune,
sarvam jānan api,
(tvaṃ) mām līlayā kim pṛcchasi? yathāpṛṣṭam aham vachmi.
tatra api madvacaḥ śṛṇu.
2. Bhusuṇḍa said: 'O sage, even though you know everything, why do you ask me playfully? Nevertheless, I will tell you as requested; listen to my words regarding that matter.'
प्राणोऽयमनिशं ब्रह्मन्स्पन्दशक्तिः सदागतिः ।
सबाह्याभ्यन्तरे देहे प्राणोऽयमुपरि स्थितः ॥ ३ ॥
prāṇo'yamaniśaṃ brahmanspandaśaktiḥ sadāgatiḥ ,
sabāhyābhyantare dehe prāṇo'yamupari sthitaḥ 3
3. prāṇaḥ ayam aniśam brahman spandaśaktiḥ sadāgatiḥ
sabāhyābhyantare dehe prāṇaḥ ayam upari sthitaḥ
3. brahman,
ayam prāṇaḥ aniśam spandaśaktiḥ sadāgatiḥ [asti].
ayam prāṇaḥ sabāhyābhyantare dehe upari [ca] sthitaḥ.
3. O Brahman (brahman), this vital energy (prāṇa) is unceasingly a pulsating power (śakti), ever in motion. This vital energy (prāṇa) is situated within the body, both externally and internally, and also extends beyond it.
अपानोऽप्यनिशं ब्रह्मन्स्पन्दशक्तिः सदागतिः ।
सबाह्याभ्यन्तरे देहे त्वपानोऽयमवाक्स्थितः ॥ ४ ॥
apāno'pyaniśaṃ brahmanspandaśaktiḥ sadāgatiḥ ,
sabāhyābhyantare dehe tvapāno'yamavāksthitaḥ 4
4. apānaḥ api aniśam brahman spandaśaktiḥ sadāgatiḥ
sabāhyābhyantare dehe tu apānaḥ ayam avāksthitaḥ
4. brahman api apānaḥ aniśam spandaśaktiḥ sadāgatiḥ.
tu ayam apānaḥ sabāhyābhyantare dehe avāksthitaḥ.
4. O brahmin, the apana (life-breath), which constantly possesses the power of pulsation and is ever-moving, is situated downwards in this body, both externally and internally.
जाग्रतः स्वपतश्चैव प्राणायामोऽयमुत्तमः ।
प्रवर्तते यतस्तज्ज्ञ तत्तावच्छ्रेयसे शृणु ॥ ५ ॥
jāgrataḥ svapataścaiva prāṇāyāmo'yamuttamaḥ ,
pravartate yatastajjña tattāvacchreyase śṛṇu 5
5. jāgrataḥ svapataḥ ca eva prāṇāyāmaḥ ayam uttamaḥ
pravartate yataḥ tajjña tat tāvat śreyase śṛṇu
5. tajjña,
jāgrataḥ svapataḥ ca eva ayam uttamaḥ prāṇāyāmaḥ yataḥ pravartate,
tat tāvat śreyase śṛṇu.
5. O knower of truth (tajjña), this excellent pranayama (breath control) operates both in the waking and sleeping states. Therefore, listen to this for your well-being.
बाह्योन्मुखत्वं प्राणानां यद्धृदम्बुजकोटरात् ।
स्वरसेनास्तयत्नानां तं धीरा रेचकं विदुः ॥ ६ ॥
bāhyonmukhatvaṃ prāṇānāṃ yaddhṛdambujakoṭarāt ,
svarasenāstayatnānāṃ taṃ dhīrā recakaṃ viduḥ 6
6. bāhyonmukhatvam prāṇānām yat hṛdambujakoṭarāt
svarasena astayatnānām tam dhīrāḥ recakam viduḥ
6. dhīrāḥ (idam) yat prāṇānām hṛdambujakoṭarāt svarasena astayatnānām bāhyonmukhatvam,
tam recakam viduḥ.
6. That outward movement of the pranas (life-breaths) from the cavity of the heart-lotus, which occurs effortlessly by their own natural force, the wise know as rechaka (exhalation).
द्वादशाङ्गुलपर्यन्तं बाह्यमाक्रमतामधः ।
प्राणानामङ्गसंस्पर्शो यः स पूरक उच्यते ॥ ७ ॥
dvādaśāṅgulaparyantaṃ bāhyamākramatāmadhaḥ ,
prāṇānāmaṅgasaṃsparśo yaḥ sa pūraka ucyate 7
7. dvādaśāṅgulaparyantam bāhyam ākramatām adhaḥ
prāṇānām aṅgasaṃsparśaḥ yaḥ saḥ pūrakaḥ ucyate
7. prāṇānām dvādaśāṅgulaparyantam bāhyam adhaḥ ākramatām yaḥ aṅgasaṃsparśaḥ,
saḥ pūrakaḥ ucyate.
7. That contact of the pranas (life-breaths) with the body, which extends externally downwards up to twelve finger-widths, is called puraka (inhalation).
बाह्यात्परापतत्यन्तरपाने यत्नवर्जितः ।
योऽयं प्रपूरणः स्पर्शो विदुस्तमपि पूरकम् ॥ ८ ॥
bāhyātparāpatatyantarapāne yatnavarjitaḥ ,
yo'yaṃ prapūraṇaḥ sparśo vidustamapi pūrakam 8
8. bāhyāt parāpatati antaḥ apāne yatnavarjitaḥ yaḥ
ayam prapūraṇaḥ sparśaḥ viduḥ tam api pūrakam
8. yaḥ ayam yatnavarjitaḥ bāhyāt antaḥ apāne parāpatati prapūraṇaḥ sparśaḥ,
tam api pūrakam viduḥ
8. That filling sensation which, without conscious effort, returns inward from the outside into the apāna (downward-moving vital air), they also know as pūraka (inhalation).
अपानेऽस्तंगते प्राणो यावन्नाभ्युदितो हृदि ।
तावत्सा कुम्भकावस्था योगिभिर्यानुभूयते ॥ ९ ॥
apāne'staṃgate prāṇo yāvannābhyudito hṛdi ,
tāvatsā kumbhakāvasthā yogibhiryānubhūyate 9
9. apāne astaṅgate prāṇaḥ yāvat na abhyuditaḥ hṛdi
tāvat sā kumbhakāvasthā yogibhiḥ yā anubhūyate
9. apāne astaṅgate,
yāvat prāṇaḥ hṛdi na abhyuditaḥ,
tāvat sā yā yogibhiḥ anubhūyate kumbhakāvasthā
9. As long as the apāna (downward-moving vital air) has subsided and the prāṇa (inward-moving vital air) has not yet arisen in the heart, that is the state of breath retention (kumbhaka) which is experienced by practitioners of yoga (yogins).
रेचकः कुम्भकश्चैव पूरकश्च त्रिधा स्थितः ।
अपानस्योदयस्थाने द्वादशान्तादधो बहिः ॥ १० ॥
recakaḥ kumbhakaścaiva pūrakaśca tridhā sthitaḥ ,
apānasyodayasthāne dvādaśāntādadho bahiḥ 10
10. recakaḥ kumbhakaḥ ca eva pūrakaḥ ca tridhā sthitaḥ
apānasya udayasthāne dvādaśāntāt adhaḥ bahiḥ
10. recakaḥ ca eva kumbhakaḥ ca pūrakaḥ ca iti tridhā sthitaḥ.
apānasya udayasthāne dvādaśāntāt adhaḥ bahiḥ.
10. Exhalation (recaka), retention (kumbhaka), and inhalation (pūraka) are thus situated in three ways. This occurs at the place of the apāna (downward-moving vital air)'s origin, outside and below the dvādaśānta (the twelve-finger endpoint).
स्वभावाः सर्वकालस्थाः सम्यग्यत्नविवर्जिताः ।
ये प्रोक्ताः स्फारमतिभिस्ताञ्छृणु त्वं महामते ॥ ११ ॥
svabhāvāḥ sarvakālasthāḥ samyagyatnavivarjitāḥ ,
ye proktāḥ sphāramatibhistāñchṛṇu tvaṃ mahāmate 11
11. svabhāvāḥ sarvakālasthāḥ samyak yatnavivarjitāḥ
ye proktāḥ sphāramatibhiḥ tān śṛṇu tvam mahāmate
11. mahāmate,
tvam tān (svabhāvāḥ) śṛṇu ye sarvakālasthāḥ samyak yatnavivarjitāḥ (ca),
sphāramatibhiḥ proktāḥ (santi).
11. O great-minded one, listen to those inherent states (svabhāvāḥ) which exist at all times, are completely devoid of effort, and have been taught by those of vast intelligence.
द्वादशाङ्गुलपर्यन्ताद्बाह्यादभ्युदितः प्रभो ।
यो वातस्तस्य तत्रैव स्वभावात्पूरकादयः ॥ १२ ॥
dvādaśāṅgulaparyantādbāhyādabhyuditaḥ prabho ,
yo vātastasya tatraiva svabhāvātpūrakādayaḥ 12
12. dvādaśāṅgulaparyantāt bāhyāt abhyuditaḥ prabho
yaḥ vātaḥ tasya tatra eva svabhāvāt pūrakādayaḥ
12. prabho,
yaḥ vātaḥ dvādaśāṅgulaparyantāt bāhyāt abhyuditaḥ,
tasya pūrakādayaḥ tatra eva svabhāvāt.
12. O Lord (prabho), the breath (vāta) that rises externally, extending up to twelve finger-breadths, then by its own intrinsic nature (svabhāva), the processes of inhalation (pūraka) and the others (such as retention and exhalation) occur right there.
हृदन्तरस्थानिष्पन्नघटवद्या स्थितिर्बहिः ।
द्वादशाङ्गुलपर्यन्ते नासाग्रसमसंमुखे ॥ १३ ॥
hṛdantarasthāniṣpannaghaṭavadyā sthitirbahiḥ ,
dvādaśāṅgulaparyante nāsāgrasamasaṃmukhe 13
13. hṛdantarasthāniṣpannaghaṭavat yā sthitiḥ
bahiḥ dvādaśāṅgulaparyante nāsāgrasamasaṃmukhe
13. yā sthitiḥ hṛdantarasthāniṣpannaghaṭavat bahiḥ,
(sā) dvādaśāṅgulaparyante nāsāgrasamasaṃmukhe (vartate).
13. That state (sthiti), which exists externally, like a jar (ghaṭavat) produced in the inner space of the heart, reaches the limit of twelve finger-breadths, directly aligned with the tip of the nose (nāsāgra).
व्योम्नि नित्यमपानस्य तं विदुः कुम्भकं बुधाः ।
बाह्योन्मुखस्य वायोर्या नासिकाग्रावधिर्गतिः ॥ १४ ॥
vyomni nityamapānasya taṃ viduḥ kumbhakaṃ budhāḥ ,
bāhyonmukhasya vāyoryā nāsikāgrāvadhirgatiḥ 14
14. vyomni nityam apānasya tam viduḥ kumbhakam budhāḥ
bāhyonmukhasya vāyoḥ yā nāsikāgrāvadhiḥ gatiḥ
14. budhāḥ tam apānasya nityam vyomni kumbhakam viduḥ.
yā gatiḥ bāhyonmukhasya vāyoḥ nāsikāgrāvadhiḥ.
.
.
14. The wise (budhāḥ) know that constant (nityam) presence of the downward breath (apāna) in the ether (vyoman) as breath retention (kumbhaka). Furthermore, which movement (gati) of the outwardly directed breath (vāyu) has the tip of the nose (nāsāgra) as its limit...
तं बाह्यपूरकं त्वाद्यं विदुर्योगविदो जनाः ।
नासाग्रादपि निर्गत्य द्वादशान्तावधिर्गतिः ॥ १५ ॥
taṃ bāhyapūrakaṃ tvādyaṃ viduryogavido janāḥ ,
nāsāgrādapi nirgatya dvādaśāntāvadhirgatiḥ 15
15. tam bāhyapūrakam tu ādyam viduḥ yogavidaḥ janāḥ
nāsāgrāt api nirgatya dvādaśāntāvadhiḥ gatiḥ
15. yogavidaḥ janāḥ tu tam ādyam bāhyapūrakam viduḥ,
yā gatiḥ nāsāgrāt api nirgatya dvādaśāntāvadhiḥ (asti).
15. People who know (yoga) know that very first external inhalation (pūraka) as the movement (gati) which, even from the tip of the nose (nāsāgra), goes out up to the limit of twelve finger-breadths.
या वायोस्तं विदुर्धीरा अपरं बाह्यपूरकम् ।
वहिरस्तंगते प्राणे यावन्नापान उद्गतः ॥ १६ ॥
yā vāyostaṃ vidurdhīrā aparaṃ bāhyapūrakam ,
vahirastaṃgate prāṇe yāvannāpāna udgataḥ 16
16. yā vāyoḥ tam viduḥ dhīrāḥ aparam bāhyapūrakam
| vahiḥ astaṅgate prāṇe yāvat na apānaḥ udgataḥ
16. The wise understand that other external breath retention (pūraka) of the breath (vāyu) which occurs when the vital breath (prāṇa) has settled externally, and as long as the downward-moving breath (apāna) has not yet risen.
तावत्पूर्णं समावस्थं बहिष्ठं कुम्भकं विदुः ।
यत्तदन्तर्मुखत्वं स्यादपानस्योदयं विना ॥ १७ ॥
tāvatpūrṇaṃ samāvasthaṃ bahiṣṭhaṃ kumbhakaṃ viduḥ ,
yattadantarmukhatvaṃ syādapānasyodayaṃ vinā 17
17. tāvat pūrṇam samāvastham bahiṣṭham kumbhakam viduḥ
| yat tat antarmukhatvam syāt apānasya udayam vinā
17. They know that external breath retention (kumbhaka) to be complete and steady for so long. And that inward turning (antarmukhatva) which occurs without the rising of the downward-moving breath (apāna) should be understood.
तं बाह्यरेचकं विद्याच्चिन्त्यमानं विमुक्तिदम् ।
द्वादशान्ताद्यदुत्थाय रूपपीवरता परा ॥ १८ ॥
taṃ bāhyarecakaṃ vidyāccintyamānaṃ vimuktidam ,
dvādaśāntādyadutthāya rūpapīvaratā parā 18
18. tam bāhyarecakam vidyāt cintyamānam vimuktidam
| dvādaśāntāt yat utthāya rūpapīvaratā parā
18. One should know that external exhalation (recaka) to be meditated upon as conferring liberation (vimukti). That supreme fullness of form (rūpapīvaratā) arises from the dvādaśānta (twelve-finger measure).
अपानस्य बहिष्ठं तमपरं पूरकं विदुः ।
बाह्यानाभ्थन्तरांश्चैतान्कुम्भकादीननारतम् ॥ १९ ॥
apānasya bahiṣṭhaṃ tamaparaṃ pūrakaṃ viduḥ ,
bāhyānābhthantarāṃścaitānkumbhakādīnanāratam 19
19. apānasya bahiṣṭham tam aparam pūrakaṃ viduḥ |
bāhyān ābhyantarān ca etān kumbhakādīn anāratam
19. They understand that other, most external retention (pūraka) to be related to the downward-moving breath (apāna). And they constantly practice these external and internal techniques, beginning with breath retention (kumbhaka).
प्राणापानस्वभावांस्तमबुद्ध्वा भूयो न जायते ।
अष्टावेते महाबुद्धे रात्रिदिवमनुस्मृताः ॥ २० ॥
prāṇāpānasvabhāvāṃstamabuddhvā bhūyo na jāyate ,
aṣṭāvete mahābuddhe rātridivamanusmṛtāḥ 20
20. prāṇa-apāna-svabhāvān tam a-buddhvā bhūyaḥ na
jāyate aṣṭau ete mahā-buddhe rātri-divam anusmṛtāḥ
20. mahā-buddhe tam prāṇa-apāna-svabhāvān a-buddhvā
bhūyaḥ na jāyate ete aṣṭau rātri-divam anusmṛtāḥ
20. Without understanding these intrinsic natures of prāṇa and apāna, one is not born again. O great intellect, these eight are to be contemplated day and night.
स्वभावा देहवायूनां कथिता मुक्तिदा मया ।
गच्छतस्तिष्ठतो वापि जाग्रतः स्वपतोऽपि वा ॥ २१ ॥
svabhāvā dehavāyūnāṃ kathitā muktidā mayā ,
gacchatastiṣṭhato vāpi jāgrataḥ svapato'pi vā 21
21. svabhāvāḥ deha-vāyūnām kathitāḥ mukti-dāḥ mayā
gacchataḥ tiṣṭhataḥ vā api jāgrataḥ svapataḥ api vā
21. mayā deha-vāyūnām mukti-dāḥ svabhāvāḥ kathitāḥ
gacchataḥ tiṣṭhataḥ vā api jāgrataḥ svapataḥ api vā
21. The intrinsic natures of the body's vital airs have been declared by me as granting liberation (mokṣa), whether one is going, standing, waking, or even sleeping.
एते निरोधमायान्ति प्रकृत्याऽतिचलानिलाः ।
यत्करोति यदश्नाति बुद्ध्यैवालमनुस्मरन् ॥ २२ ॥
ete nirodhamāyānti prakṛtyā'ticalānilāḥ ,
yatkaroti yadaśnāti buddhyaivālamanusmaran 22
22. ete nirodham āyānti prakṛtyā ati-cala-anilāḥ
yat karoti yat aśnāti buddhyā eva alam anusmaran
22. ete ati-cala-anilāḥ prakṛtyā nirodham āyānti
yat karoti yat aśnāti buddhyā eva alam anusmaran
22. These extremely restless vital airs, by their very nature (prakṛti), attain cessation. Whatever one does or eats, one should sufficiently contemplate with the intellect.
कुम्भकादीन्नरः स्वान्तस्तत्र कर्ता न किंचन ।
अव्यग्रमस्मिन्व्यापारे बाह्यं परिजहन्मनः ॥ २३ ॥
kumbhakādīnnaraḥ svāntastatra kartā na kiṃcana ,
avyagramasminvyāpāre bāhyaṃ parijahanmanaḥ 23
23. kumbhaka-ādīn naraḥ sva-antaḥ tatra kartā na kiṃcana
a-vyagram asmin vyāpāre bāhyam pari-jahan manaḥ
23. a-vyagram asmin vyāpāre bāhyam manaḥ pari-jahan
naraḥ kumbhaka-ādīn tatra sva-antaḥ na kiṃcana kartā
23. An individual, undisturbed in this activity, abandoning the external mind, through practices like breath retention and others, finds that their inner self is not the doer of anything.
दिनैः कतिपयैरेव पदमाप्नोति केवलम् ।
एतदभ्यसतः पुंसो बाह्ये विषयवृत्तिषु ॥ २४ ॥
dinaiḥ katipayaireva padamāpnoti kevalam ,
etadabhyasataḥ puṃso bāhye viṣayavṛttiṣu 24
24. dinaiḥ katipayaīḥ eva padam āpnoti kevalam
etat abhyasataḥ puṃsaḥ bāhye viṣayavṛttiṣu
24. etat abhyasataḥ puṃsaḥ bāhye viṣayavṛttiṣu
(api) katipayaīḥ dinaiḥ eva kevalam padam āpnoti
24. For a person who diligently practices this, even when engaged in external affairs and sense-object activities (viṣayavṛttiṣu), they attain the absolute state in just a few days.
न बघ्नाति रतिं चेतः श्वदृतौ ब्राह्मणो यथा ।
एतां दृष्टिमवष्टभ्य ये स्थिताः कृतबुद्धयः ॥ २५ ॥
na baghnāti ratiṃ cetaḥ śvadṛtau brāhmaṇo yathā ,
etāṃ dṛṣṭimavaṣṭabhya ye sthitāḥ kṛtabuddhayaḥ 25
25. na badhnāti ratim cetaḥ śvadṛtau brāhmaṇaḥ yathā
etām dṛṣṭim avaṣṭabhya ye sthitāḥ kṛtabuddhayaḥ
25. yathā brāhmaṇaḥ śvadṛtau ratim na badhnāti,
[tathā cetaḥ na badhnāti] ye etām dṛṣṭim avaṣṭabhya kṛtabuddhayaḥ sthitāḥ.
.
.
25. Just as a Brahmin's mind (cetaḥ) does not become attached to a dog's skin, so too for such a person. Those who are established, having firmly grasped this insight (dṛṣṭi), with resolute minds (kṛtabuddhayaḥ)...
प्राप्तप्राप्तव्यमखिलं तैरखिन्नास्त एव हि ।
तिष्ठता गच्छता नित्यं स्वपता जाग्रता तथा ॥ २६ ॥
prāptaprāptavyamakhilaṃ tairakhinnāsta eva hi ,
tiṣṭhatā gacchatā nityaṃ svapatā jāgratā tathā 26
26. prāptaprāptavyam akhilam taiḥ akhinnāḥ te eva hi
tiṣṭhatā gacchatā nityam svapatā jāgratā tathā
26. taiḥ akhilam prāptaprāptavyam [asti] te eva hi akhinnāḥ
tathā nityam tiṣṭhatā gacchatā svapatā jāgratā [ca]
26. By them, all that was to be attained has been attained; they are indeed untroubled. And whether standing, going, always sleeping, or waking, similarly...
एषा चेत्प्रेक्ष्यते दृष्टिस्तन्न बन्धनमाप्यते ।
प्राणापानानुसरणप्राप्तबोधवतामलम् ॥ २७ ॥
eṣā cetprekṣyate dṛṣṭistanna bandhanamāpyate ,
prāṇāpānānusaraṇaprāptabodhavatāmalam 27
27. eṣā cet prekṣyate dṛṣṭiḥ tat na bandhanam
āpyate prāṇāpānānusaraṇaprāptabodhavatām alam
27. cet eṣā dṛṣṭiḥ prekṣyate,
tat bandhanam na āpyate prāṇāpānānusaraṇaprāptabodhavatām [idam] alam [asti]
27. If this insight (dṛṣṭi) is perceived, then bondage is not experienced. This is certainly sufficient for those who have attained realization through the continuous awareness of prāṇa and apāna.
संशान्तमलमोहेन स्वस्थेनान्तरिहोष्यते ।
सर्वारम्भान्सदा स्वच्छः कुर्वन्वापि बुधो जनः ॥ २८ ॥
saṃśāntamalamohena svasthenāntarihoṣyate ,
sarvārambhānsadā svacchaḥ kurvanvāpi budho janaḥ 28
28. saṃśāntamalamohena svasthena antaḥ iha uṣyate
sarvārambhān sadā svacchaḥ kurvan vā api budhaḥ janaḥ
28. budhaḥ janaḥ saṃśāntamalamohena svasthena antaḥ
iha uṣyate svacchaḥ api vā sadā sarvārambhān kurvan
28. A wise person lives internally, here, with their impurities and delusion completely calmed, established in their true self (ātman), remaining pure even while always undertaking all endeavors.
प्राणापानगतिं प्राप्य सुस्वस्थः सुखमेधते ।
प्राणस्याभ्युदयो ब्रह्मन्पद्मपत्राद्धृदि स्थितात् ॥ २९ ॥
prāṇāpānagatiṃ prāpya susvasthaḥ sukhamedhate ,
prāṇasyābhyudayo brahmanpadmapatrāddhṛdi sthitāt 29
29. prāṇāpānagatiṃ prāpya susvasthaḥ sukham edhate
prāṇasya abhyudayaḥ brahman padmapatrāt hṛdi sthitāt
29. prāṇāpānagatiṃ prāpya susvasthaḥ sukham edhate
brahman prāṇasya abhyudayaḥ hṛdi sthitāt padmapatrāt
29. Having attained the movement of the vital breaths (prāṇa and apāna), one who is well-established in their true self (ātman) thrives in happiness. O brahman, the upward movement of the vital breath (prāṇa) originates from the lotus-leaf situated in the heart.
द्वादशाङ्गुलपर्यन्ते प्राणोऽस्तं यात्ययं बहिः ।
अपानस्योदयो बाह्याद्द्वादशान्तान्महामुने ॥ ३० ॥
dvādaśāṅgulaparyante prāṇo'staṃ yātyayaṃ bahiḥ ,
apānasyodayo bāhyāddvādaśāntānmahāmune 30
30. dvādaśāṅgulaparyante prāṇaḥ astam yāti ayam
bahiḥ apānasya udayaḥ bāhyāt dvādaśāntāt mahāmune
30. ayam prāṇaḥ dvādaśāṅgulaparyante bahiḥ astam
yāti mahāmune apānasya udayaḥ bāhyāt dvādaśāntāt
30. This vital breath (prāṇa) departs outside, reaching its limit at twelve finger-widths. The arising of the downward breath (apāna), O great sage, is from the external limit of twelve finger-widths.
अस्तंगतिरथाम्भोजमध्ये हृदयसंस्थिते ।
प्राणो यत्र समायाति द्वादशान्ते नभःपदे ॥ ३१ ॥
astaṃgatirathāmbhojamadhye hṛdayasaṃsthite ,
prāṇo yatra samāyāti dvādaśānte nabhaḥpade 31
31. astaṃgatiḥ atha ambhojamadhye hṛdayasaṃsthite
prāṇaḥ yatra samāyāti dvādaśānte nabhaḥpade
31. atha astaṃgatiḥ hṛdayasaṃsthite ambhojamadhye
yatra prāṇaḥ dvādaśānte nabhaḥpade samāyāti
31. Then, its cessation (astaṃgati) occurs in the middle of the lotus situated in the heart. It is there, in the ethereal region (nabhaḥpada) at the twelve-fold end, that the vital breath (prāṇa) finally settles.
पदात्तस्मादपानोऽयं खादेति समनन्तरम् ।
बाह्याकाशोन्मुखः प्राणो वहत्यग्निशिखा यथा ॥ ३२ ॥
padāttasmādapāno'yaṃ khādeti samanantaram ,
bāhyākāśonmukhaḥ prāṇo vahatyagniśikhā yathā 32
32. padāt tasmāt apānaḥ ayam khāde iti samanantaram
bāhyākāśonmukhaḥ prāṇaḥ vahati agniśikhā yathā
32. ayam apānaḥ tasmāt padāt samanantaram prāṇaḥ
khāde iti bāhyākāśonmukhaḥ agniśikhā yathā vahati
32. From that foot, this apāna (life-force) moves. Immediately thereafter, prāṇa (life-force), originating from the mouth/cavity and directed towards the outer space (ākāśa), flows like a flame of fire.
हृदाकाशोन्मुखोऽपानो निम्ने वहति वारिवत् ।
अपानश्चन्द्रमा देहमाप्याययति बाह्यतः ॥ ३३ ॥
hṛdākāśonmukho'pāno nimne vahati vārivat ,
apānaścandramā dehamāpyāyayati bāhyataḥ 33
33. hṛdākāśonmukhaḥ apānaḥ nimne vahati vārivat
apānaḥ ca candramāḥ deham āpyāyayati bāhyataḥ
33. apānaḥ hṛdākāśonmukhaḥ nimne vārivat vahati
ca apānaḥ candramāḥ deham bāhyataḥ āpyāyayati
33. Apāna (life-force), directed towards the heart-space, flows downwards like water. And this apāna, like the moon, nourishes the body from the outside.
प्राणः सूर्योऽग्निरथवा पचत्यन्तरिदं वपुः ।
प्राणो हि हृदयाकाशं तापयित्वा प्रतिक्षणम् ॥ ३४ ॥
prāṇaḥ sūryo'gnirathavā pacatyantaridaṃ vapuḥ ,
prāṇo hi hṛdayākāśaṃ tāpayitvā pratikṣaṇam 34
34. prāṇaḥ sūryaḥ agniḥ athavā pacati antaram idam
vapuḥ prāṇaḥ hi hṛdayākāśam tāpayitvā pratikṣaṇam
34. prāṇaḥ sūryaḥ agniḥ athavā idam antaram vapuḥ
pacati hi prāṇaḥ pratikṣaṇam hṛdayākāśam tāpayitvā
34. Prāṇa (life-force), which acts as the sun or fire, processes this inner body. Indeed, prāṇa, constantly heating the heart-space,
मुखाग्रगगनं पश्चात्तापयत्युत्तमो रविः ।
अपानेन्दुर्मुखाग्रं तु प्लावयित्वा हृदम्बरम् ॥ ३५ ॥
mukhāgragaganaṃ paścāttāpayatyuttamo raviḥ ,
apānendurmukhāgraṃ tu plāvayitvā hṛdambaram 35
35. mukhāgragaganam paścāt tāpayati uttamaḥ raviḥ
apānenduḥ mukhāgram tu plāvayitvā hṛdambaram
35. paścāt uttamaḥ raviḥ mukhāgragaganam tāpayati
apānenduḥ tu mukhāgram plāvayitvā hṛdambaram
35. subsequently heats the space at the tip of the mouth/face, like the supreme sun. Conversely, apāna (life-force), like the moon, having moistened the tip of the mouth/face, then moistens the heart-space.
पश्चादाप्याययत्येष निमेषसमनन्तरम् ।
अपानशशिनोऽन्तस्था कला प्राणविवस्वता ॥ ३६ ॥
paścādāpyāyayatyeṣa nimeṣasamanantaram ,
apānaśaśino'ntasthā kalā prāṇavivasvatā 36
36. paścāt āpyāyayati eṣaḥ nimeṣasamanantaram
apānaśaśinaḥ antasthā kalā prāṇavivasvatā
36. eṣaḥ apānaśaśinaḥ antasthā kalā nimeṣasamanantaram
paścāt prāṇavivasvatā āpyāyayati
36. Immediately after a blink, this subtle digit (kalā), residing within the moon of the downward vital air (apāna), is nourished by the sun of the upward vital air (prāṇa).
यत्र ग्रस्ता तदासाद्य पदं भूयो न शोच्यते ।
प्राणार्कस्य तथान्तस्था यत्रापानसितांशुना ॥ ३७ ॥
yatra grastā tadāsādya padaṃ bhūyo na śocyate ,
prāṇārkasya tathāntasthā yatrāpānasitāṃśunā 37
37. yatra grastā tad āsādya padam bhūyaḥ na śocyate
prāṇārkasya tathā antasthā yatra apānasiṃtāṃśunā
37. yatra grastā tad padam āsādya bhūyaḥ na śocyate
tathā yatra prāṇārkasya antasthā apānasiṃtāṃśunā
37. Where (this subtle digit) is absorbed, having attained that state, one does not grieve again. Similarly, where that which resides within the sun of (prāṇa) vital energy (prāṇārka) is absorbed by the moon of (apāna) vital energy (apānasiṃtāṃśu).
ग्रस्ता तत्पदमासाद्य न भूयो जन्मभाङ्नरः ।
प्राण एवार्कतां याति सबाह्याभ्यन्तरेऽम्बरे ॥ ३८ ॥
grastā tatpadamāsādya na bhūyo janmabhāṅnaraḥ ,
prāṇa evārkatāṃ yāti sabāhyābhyantare'mbare 38
38. grastā tad padam āsādya na bhūyaḥ janmabhāk naraḥ
prāṇaḥ eva arkatām yāti sabāhyābhyantare ambare
38. grastā tad padam āsādya naraḥ bhūyaḥ janmabhāk na
prāṇaḥ eva sabāhyābhyantare ambare arkatām yāti
38. A person (nara), having attained that state where (the subtle digit) is absorbed, does not again partake in birth (saṃsāra). Indeed, (prāṇa) vital energy (prāṇa) itself attains the state of the sun in the outer and inner space.
आप्यायनकरीं पश्चाच्छशितामधितिष्ठति ।
प्राण एवेन्दुतां त्यक्त्वा शरीराप्यायकारिणीम् ॥ ३९ ॥
āpyāyanakarīṃ paścācchaśitāmadhitiṣṭhati ,
prāṇa evendutāṃ tyaktvā śarīrāpyāyakāriṇīm 39
39. āpyāyanakarīm paścāt śaśitām adhitiṣṭhati
prāṇaḥ eva indutām tyaktvā śarīrāpyāyakārīṇīm
39. prāṇaḥ eva śarīrāpyāyakārīṇīm indutām tyaktvā
paścāt āpyāyanakarīm śaśitām adhitiṣṭhati
39. Afterwards, (prāṇa) vital energy (prāṇa) assumes the nourishing state of the moon (śaśitā). Indeed, (prāṇa), having abandoned the moon-like state (indutā) that causes mere bodily nourishment, (assumes this higher nourishing moon state).
क्षणादायाति सूर्यत्वं संशोषणकरं पदम् ।
अर्कतां संपरित्यज्य न यावच्चन्द्रतां गतः ॥ ४० ॥
kṣaṇādāyāti sūryatvaṃ saṃśoṣaṇakaraṃ padam ,
arkatāṃ saṃparityajya na yāvaccandratāṃ gataḥ 40
40. kṣaṇāt āyāti sūryatvam saṃśoṣaṇakaram padam
arkatām saṃparityajya na yāvat candratām gataḥ
40. kṣaṇāt sūryatvam saṃśoṣaṇakaram padam āyāti
arkatām saṃparityajya yāvat candratām na gataḥ
40. It instantly attains the sun-like state, a position causing desiccation. [This state is held] until it completely abandons its sun-like nature and attains the moon-like state.
प्राणस्तावद्विचार्यन्तेऽदेशकाले न शोच्यते ।
हृदि चन्द्रार्कयोर्ज्ञात्वा नित्यमस्तमयोदयम् ॥ ४१ ॥
prāṇastāvadvicāryante'deśakāle na śocyate ,
hṛdi candrārkayorjñātvā nityamastamayodayam 41
41. prāṇāḥ tāvat vicāryante adeśakāle na śocyate
hṛdi candrārkayoḥ jñātvā nityam astamayodayam
41. prāṇāḥ tāvat vicāryante.
hṛdi candrārkayoḥ nityam astamayodayam jñātvā adeśakāle na śocyate.
41. The vital energies (prāṇa) are reflected upon. One does not grieve at an inappropriate time or place, having realized the constant setting and rising of the moon and sun within the heart.
आन्मनो निजमाधारं न भूयो जायते मनः ।
सोदयास्तमयं सेन्दुं सरश्मिं सगमागमम् ॥ ४२ ॥
ānmano nijamādhāraṃ na bhūyo jāyate manaḥ ,
sodayāstamayaṃ senduṃ saraśmiṃ sagamāgamam 42
42. ātmanaḥ nijam ādhāram na bhūyaḥ jāyate manaḥ
sodayāstamayām sendum saraśmim sagamāgamam
42. ātmanaḥ nijam ādhāram manaḥ na bhūyaḥ jāyate
sodayāstamayām sendum saraśmim sagamāgamam
42. Having attained its own inherent support in the Self (ātman), the mind is no longer born again (saṃsāra), [thus transcending the world] with its rising and setting, with the moon, with its rays, and with its coming and going.
हृदये भास्करं देवं यः पश्यति स पश्यति ।
न क्षीणं नापरिक्षीणं बहिष्ठं सिद्धये तमः ॥ ४३ ॥
hṛdaye bhāskaraṃ devaṃ yaḥ paśyati sa paśyati ,
na kṣīṇaṃ nāparikṣīṇaṃ bahiṣṭhaṃ siddhaye tamaḥ 43
43. hṛdaye bhāskaram devam yaḥ paśyati saḥ paśyati na
kṣīṇam na aparikṣīṇam bahiṣṭham siddhaye tamaḥ
43. yaḥ hṛdaye bhāskaram devam paśyati saḥ paśyati.
tamaḥ na kṣīṇam na aparikṣīṇam bahiṣṭham siddhaye (bhavati).
43. He who sees the divine luminous one (Bhāskara) in the heart, he truly sees. [Such a one perceives that] darkness (tamas), which is neither diminished nor undiminished, [even when] external, [serves] for the attainment of perfection (siddhi).
हार्दं तु क्षपयेद्ध्वान्तं यत्क्षये सिद्धिरुत्तमा ।
बाह्ये तमसि संक्षीणो लोकालोकः प्रजायते ॥ ४४ ॥
hārdaṃ tu kṣapayeddhvāntaṃ yatkṣaye siddhiruttamā ,
bāhye tamasi saṃkṣīṇo lokālokaḥ prajāyate 44
44. hārdaṃ tu kṣapayet dhvāntam yat kṣaye siddhiḥ
uttamā bāhye tamasi saṃkṣīṇaḥ lokālokaḥ prajāyate
44. hārdaṃ dhvāntam kṣapayet yat kṣaye uttamā siddhiḥ
bāhye tamasi saṃkṣīṇaḥ lokālokaḥ prajāyate
44. One should indeed destroy the internal darkness, for its eradication leads to the supreme accomplishment (siddhi). (In contrast,) when external darkness is completely removed, the entire world (lokāloka) becomes manifest.
हार्दे तु तमसि क्षीणे स्वालोको जायते मुने ।
हार्दान्धकारक्षयदं परिज्ञातं विमुक्तिदम् ॥ ४५ ॥
hārde tu tamasi kṣīṇe svāloko jāyate mune ,
hārdāndhakārakṣayadaṃ parijñātaṃ vimuktidam 45
45. hārde tu tamasi kṣīṇe svālokaḥ jāyate mune
hārdāndhakārakṣayadam parijñātam vimuktidam
45. mune hārde tamasi kṣīṇe svālokaḥ tu jāyate
hārdāndhakārakṣayadam vimuktidam parijñātam
45. But, O sage (mune), when the internal darkness (hārde tamasi) is diminished, one's own inner light (svāloka) arises. This destruction of the heart's darkness (hārda-andhakāra-kṣayadam) is fully understood to bestow liberation (mokṣa).
सोदयास्तमयं यत्नात्प्राणार्कमवलोकयेत् ।
अपानेन्दुः प्रयात्यस्तं यत्र हृत्पद्मकोटरे ॥ ४६ ॥
sodayāstamayaṃ yatnātprāṇārkamavalokayet ,
apānenduḥ prayātyastaṃ yatra hṛtpadmakoṭare 46
46. sodayāstamayām yatnāt prāṇārkam avalokayet
apānenduḥ prayāti astam yatra hṛtpadmakoṭare
46. yatnāt sodayāstamayām prāṇārkam avalokayet
yatra apānenduḥ hṛtpadmakoṭare astam prayāti
46. One should diligently observe the prāṇa-sun (prāṇārka) with its rising and setting. The apāna-moon (apānendu) goes to set exactly there, in the cavity of the heart-lotus (hṛt-padma-koṭare).
पदात्तस्मादुदेत्यन्तः प्राणार्को बहिरुन्मुखः ।
अपानेऽस्तंगते प्राणः समुदेति हृदम्बुजात् ॥ ४७ ॥
padāttasmādudetyantaḥ prāṇārko bahirunmukhaḥ ,
apāne'staṃgate prāṇaḥ samudeti hṛdambujāt 47
47. padāt tasmāt udeti antaḥ prāṇārkaḥ bahiḥ unmukhaḥ
apāne astaṃgate prāṇaḥ samudeti hṛdambujāt
47. tasmāt padāt prāṇārkaḥ antaḥ bahiḥ unmukhaḥ
udeti apāne astaṃgate prāṇaḥ hṛdambujāt samudeti
47. From that place (padāt tasmāt), the prāṇa-sun (prāṇārka) rises internally, facing outwards. When the apāna (apāna) has set, prāṇa (prāṇa) rises completely from the heart-lotus (hṛdambuja).
छायायां गलिताङ्गायां तत्रैवाशु यथातपः ।
प्राणे त्वस्तंगते बाह्यादपानः प्रोदितः क्षणात् ॥ ४८ ॥
chāyāyāṃ galitāṅgāyāṃ tatraivāśu yathātapaḥ ,
prāṇe tvastaṃgate bāhyādapānaḥ proditaḥ kṣaṇāt 48
48. chāyāyām galitāṅgāyām tatra eva āśu yathā ātapaḥ
prāṇe tu astam gate bāhyāt apānaḥ proditaḥ kṣaṇāt
48. yathā galitāṅgāyām chāyāyām tatra eva āśu ātapaḥ (asti),
tu bāhyāt prāṇe astam gate (sati),
kṣaṇāt apānaḥ proditaḥ.
48. Just as a shadow, having lost its form, quickly vanishes right there in the presence of the sun, so too, when the outward breath (prāṇa) has ceased externally, the inward breath (apāna) instantly arises.
आतपे परितो नष्टे छायेवानुपदं तथा ।
प्राणजन्मावनौ नष्टमपानं विद्धि सन्मते ॥ ४९ ॥
ātape parito naṣṭe chāyevānupadaṃ tathā ,
prāṇajanmāvanau naṣṭamapānaṃ viddhi sanmate 49
49. ātāpe paritaḥ naṣṭe chāyā iva anupadam tathā
prāṇajanmāvanau naṣṭam apānam viddhi sanmate
49. sanmate,
yathā ātāpe paritaḥ naṣṭe chāyā iva anupadam tathā (naśyati),
(tathā) prāṇajanmāvanau apānam naṣṭam viddhi.
49. O wise one (sanmate), just as a shadow likewise vanishes immediately when the sunlight (ātapa) has completely disappeared, know that the inward breath (apāna) is destroyed in the birthplace of the outward breath (prāṇa).
अपानजन्मभूमौ च प्राणं नष्टमवेहि हि ।
अस्तंगतवति प्राणे त्वपानेऽभ्युदयोन्मुखे ॥ ५० ॥
apānajanmabhūmau ca prāṇaṃ naṣṭamavehi hi ,
astaṃgatavati prāṇe tvapāne'bhyudayonmukhe 50
50. apānajanmabhūmau ca prāṇam naṣṭam avehi hi
astamgatavati prāṇe tu apāne abhyudayonmukhe
50. ca hi apānajanmabhūmau prāṇam naṣṭam avehi.
tu astamgatavati prāṇe (sati),
apāne abhyudayonmukhe (sati).
50. And indeed, understand that the outward breath (prāṇa) is destroyed in the birthplace of the inward breath (apāna). When the outward breath (prāṇa) has set, and the inward breath (apāna) is about to rise...
बहिः कुम्भकमालम्ब्य चिरं भूयो न शोच्यते ।
अपानेऽस्तंगते प्राणे किंचिदभ्युदयोन्मुखे ॥ ५१ ॥
bahiḥ kumbhakamālambya ciraṃ bhūyo na śocyate ,
apāne'staṃgate prāṇe kiṃcidabhyudayonmukhe 51
51. bahiḥ kumbhakam ālambya ciram bhūyaḥ na śocyate
apāne astamgate prāṇe kiñcit abhyudayonmukhe
51. bahiḥ kumbhakam ālambya,
(saḥ) ciram bhūyaḥ na śocyate.
apāne astamgate (sati),
(ca) kiñcit abhyudayonmukhe prāṇe (sati).
51. One is no longer grieved for long by holding the breath out (bahih kumbhaka), [specifically] when the inward breath (apāna) has set and the outward breath (prāṇa) is somewhat inclined to rise.
अन्तःकुम्भकमालम्ब्य चिरं भूयो न शोच्यते ।
प्राणरेचकमालम्ब्य अपानाद्दूरकोटिगम् ॥ ५२ ॥
antaḥkumbhakamālambya ciraṃ bhūyo na śocyate ,
prāṇarecakamālambya apānāddūrakoṭigam 52
52. antaḥkumbhakam ālambya ciram bhūyaḥ na śocyate
prāṇarecakam ālambya apānāt dūrakoṭigam
52. ciram antaḥkumbhakam ālambya bhūyaḥ na śocyate.
apānāt dūrakoṭigam prāṇarecakam ālambya (bhūyaḥ na śocyate).
52. By resorting to the internal retention of breath (kumbhaka) for a long time, one is no longer grieved. Similarly, by resorting to the exhalation of the vital breath (prāṇa-recaka), which has moved far away from the downward breath (apāna), one is not grieved again.
स्वच्छं कुम्भकमभ्यस्य न भूयः परितप्यते ।
अपाने रेचकाधारं प्राणपूरान्तरास्थितम् ॥ ५३ ॥
svacchaṃ kumbhakamabhyasya na bhūyaḥ paritapyate ,
apāne recakādhāraṃ prāṇapūrāntarāsthitam 53
53. svaccham kumbhakam abhyasya na bhūyaḥ paritapyate
apāne recakādhāram prāṇapūrāntarāsthitam
53. svaccham apāne recakādhāram prāṇapūrāntarāsthitam
kumbhakam abhyasya bhūyaḥ na paritapyate
53. By practicing pure breath retention (kumbhaka) – which has its basis in the exhalation (recaka) within the downward breath (apāna), and is situated between the vital breath (prāṇa) and inhalation (pūraka) – one is never again tormented.
स्वसंस्थं पूरकं दृष्ट्वा न भूयो जायते नरः ।
प्राणापानावुभावन्तर्यत्रैतौ विलयं गतौ ॥ ५४ ॥
svasaṃsthaṃ pūrakaṃ dṛṣṭvā na bhūyo jāyate naraḥ ,
prāṇāpānāvubhāvantaryatraitau vilayaṃ gatau 54
54. svasaṃstham pūrakam dṛṣṭvā na bhūyaḥ jāyate naraḥ
prāṇāpānau ubhau antar yatra etau vilayam gatau
54. svasaṃstham pūrakam dṛṣṭvā naraḥ bhūyaḥ na jāyate.
yatra etau prāṇāpānau ubhau antar vilayam gatau.
54. Having realized the inhalation (pūraka) as self-abiding, a person is not born again. This state is achieved internally, where both the vital breath (prāṇa) and the downward breath (apāna) have gone into dissolution.
तदालम्ब्य पदं शान्तमात्मानं नानुतप्यते ।
प्राणभक्षोन्मुखेऽपाने देशं कालं च निष्कलम् ॥ ५५ ॥
tadālambya padaṃ śāntamātmānaṃ nānutapyate ,
prāṇabhakṣonmukhe'pāne deśaṃ kālaṃ ca niṣkalam 55
55. tat ālambya padam śāntam ātmānam na anutapyate
prāṇabhakṣonmukhe apāne deśam kālam ca niṣkalam
55. prāṇabhakṣonmukhe apāne tat śāntam niṣkalam deśam
kālam ca padam ālambya ātmānam na anutapyate
55. Having resorted to that tranquil state – where the downward breath (apāna) is intent on consuming the vital breath (prāṇa) – one no longer grieves for the (individual) self (ātman). This state is beyond space (deśa), beyond time (kāla), and without parts (niṣkala).
विचार्य बहिरन्तर्वा न भूयः परिशोच्यते ।
अपानभक्षणपरे प्राणे हृदि तथा बहिः ॥ ५६ ॥
vicārya bahirantarvā na bhūyaḥ pariśocyate ,
apānabhakṣaṇapare prāṇe hṛdi tathā bahiḥ 56
56. vicārya bahiḥ antar vā na bhūyaḥ pariśocyate
apāna-bhakṣaṇa-pare prāṇe hṛdi tathā bahiḥ
56. apāna-bhakṣaṇa-pare prāṇe hṛdi tathā bahiḥ
vicārya bahiḥ antar vā na bhūyaḥ pariśocyate
56. After contemplating the *prāṇa* that is intent on consuming the *apāna*, whether this occurs within the heart or externally, one is no longer afflicted by sorrow.
देशं कालं च संप्रेक्ष्य न भूयो जायते मनः ।
यत्र प्राणो ह्यपानेन प्राणेनापान एव च ॥ ५७ ॥
deśaṃ kālaṃ ca saṃprekṣya na bhūyo jāyate manaḥ ,
yatra prāṇo hyapānena prāṇenāpāna eva ca 57
57. deśam kālam ca samprekṣya na bhūyaḥ jāyate manaḥ
yatra prāṇaḥ hi apānena prāṇena apānaḥ eva ca
57. yatra hi prāṇaḥ apānena eva ca apānaḥ prāṇena (bhavati),
deśam kālam ca samprekṣya manaḥ na bhūyaḥ jāyate
57. Where *prāṇa* is indeed [absorbed] by *apāna*, and *apāna* by *prāṇa*, having observed such a state of time and place, the mind (manas) no longer arises.
निगीर्णौ बहिरन्तश्च देशकालौ च पश्य तौ ।
क्षणमस्तंगतप्राणमपानोदयवर्जितम् ॥ ५८ ॥
nigīrṇau bahirantaśca deśakālau ca paśya tau ,
kṣaṇamastaṃgataprāṇamapānodayavarjitam 58
58. nigīrṇau bahiḥ antar ca deśa-kālau ca paśya tau
kṣaṇam astaṃ-gata-prāṇam apāna-udaya-varjitam
58. bahiḥ ca antar nigīrṇau tau deśa-kālau ca paśya (tathā)
kṣaṇam astaṃ-gata-prāṇam apāna-udaya-varjitam (paśya)
58. And behold those two (place and time), absorbed both externally and internally, [and behold] that moment when the *prāṇa* has ceased and is devoid of the rising of *apāna*.
अयत्नसिद्धबाह्यस्थं कुम्भकं तत्पदं विदुः ।
अयत्नसिद्धो ह्यन्तस्थकुम्भकः परमं पदम् ॥ ५९ ॥
ayatnasiddhabāhyasthaṃ kumbhakaṃ tatpadaṃ viduḥ ,
ayatnasiddho hyantasthakumbhakaḥ paramaṃ padam 59
59. ayatna-siddha-bāhya-stham kumbhakam tat-padam viduḥ
ayatna-siddhaḥ hi antaḥ-stha-kumbhakaḥ paramam padam
59. ayatna-siddha-bāhya-stham kumbhakam tat-padam viduḥ.
hi ayatna-siddhaḥ antaḥ-stha-kumbhakaḥ paramam padam (asti)
59. They declare the external *kumbhaka* (kumbhaka) that is effortlessly achieved to be 'that state' (tat padam). Indeed, the internal *kumbhaka* (kumbhaka) that is effortlessly achieved is the supreme state.
एतत्तदात्मनो रूपं शुद्धैषा परमैव चित् ।
एतत्तत्तत्सदाभासमेतत्प्राप्य न शोच्यते ॥ ६० ॥
etattadātmano rūpaṃ śuddhaiṣā paramaiva cit ,
etattattatsadābhāsametatprāpya na śocyate 60
60. etat tat ātmanaḥ rūpam śuddhā eṣā paramā eva cit
etat tat tat sadā ābhāsam etat prāpya na śocyate
60. etat tat ātmanaḥ rūpam eṣā śuddhā paramā eva cit
etat tat tat sadā ābhāsam etat prāpya na śocyate
60. This, then, is the true form of the Self (ātman); this is pure, indeed the supreme consciousness (cit). This always shines forth, and upon attaining this, one does not grieve.
पुष्पस्यान्तरिवामोदः प्राणस्यान्तरवस्थितम् ।
न स प्राणं न वाऽपानं चिदात्मानमुपास्महे ॥ ६१ ॥
puṣpasyāntarivāmodaḥ prāṇasyāntaravasthitam ,
na sa prāṇaṃ na vā'pānaṃ cidātmānamupāsmahe 61
61. puṣpasya antaḥ iva āmodaḥ prāṇasya antaḥ avasthitam
na sa prāṇam na vā apānam cidātmānam upāsmahe
61. puṣpasya antaḥ iva āmodaḥ prāṇasya antaḥ avasthitam
sa prāṇam na vā apānam na cidātmānam upāsmahe
61. Just as fragrance (āmoda) resides within a flower, the conscious Self (cidātman) is situated within the vital breath (prāṇa). Yet, we do not worship that Self (ātman) as either the vital breath (prāṇa) or the exhalation (apāna).
जलस्यान्तरिवास्वादमपानस्यान्तरस्थितम् ।
न सप्राणं न वाऽप्राणं चिदात्मानमुपास्महे ॥ ६२ ॥
jalasyāntarivāsvādamapānasyāntarasthitam ,
na saprāṇaṃ na vā'prāṇaṃ cidātmānamupāsmahe 62
62. jalasya antaḥ iva āsvādam apānasya antaḥ sthitam
na saprāṇam na vā aprāṇam cidātmānam upāsmahe
62. jalasya antaḥ iva āsvādam apānasya antaḥ sthitam
saprāṇam na vā aprāṇam na cidātmānam upāsmahe
62. Just as taste resides within water, (the conscious Self) is situated within the exhalation (apāna). Yet, we do not worship that conscious Self (cidātman) as endowed with vital breath (prāṇa) or as devoid of vital breath.
प्राणक्षयस्योपान्तस्थमपानक्षयकोटिगम् ।
अपानप्राणयोर्मध्यं चिदात्मानमुपास्महे ॥ ६३ ॥
prāṇakṣayasyopāntasthamapānakṣayakoṭigam ,
apānaprāṇayormadhyaṃ cidātmānamupāsmahe 63
63. prāṇakṣayasya upāntastham apānakṣayakoṭigam
apānaprāṇayoḥ madhyam cidātmānam upāsmahe
63. prāṇakṣayasya upāntastham apānakṣayakoṭigam
apānaprāṇayoḥ madhyam cidātmānam upāsmahe
63. We worship the conscious Self (cidātman) as that which is situated near the cessation of the vital breath (prāṇa), reaching the extreme limit of the exhalation's (apāna) cessation, and as the middle point between exhalation (apāna) and vital breath (prāṇa).
प्राणस्य प्राणनं प्रोच्चैः परं जीवस्य जीवनम् ।
देहस्य धारणं धुर्यं चिदात्मानमुपास्महे ॥ ६४ ॥
prāṇasya prāṇanaṃ proccaiḥ paraṃ jīvasya jīvanam ,
dehasya dhāraṇaṃ dhuryaṃ cidātmānamupāsmahe 64
64. prāṇasya prāṇanam proccaiḥ param jīvasya jīvanam
dehasya dhāraṇam dhuryam cidātmānam upāsmahe
64. cidātmānam upāsmahe prāṇasya proccaiḥ param
prāṇanam jīvasya jīvanam dehasya dhuryam dhāraṇam
64. We worship the conscious Self (ātman), which is supremely the animating principle (prāṇa) of vital breath, the very life of living beings, and the primary support of the body.
मनसो मननं सत्यं बुद्धेरेकावबोधनम् ।
अहंकृतेरहंकारं चिदात्मानमुपास्महे ॥ ६५ ॥
manaso mananaṃ satyaṃ buddherekāvabodhanam ,
ahaṃkṛterahaṃkāraṃ cidātmānamupāsmahe 65
65. manasaḥ mananam satyam buddheḥ ekāvabodhanam
ahaṅkṛteḥ ahaṅkāram cidātmānam upāsmahe
65. cidātmānam upāsmahe manasaḥ satyam mananam
buddheḥ ekāvabodhanam ahaṅkṛteḥ ahaṅkāram
65. We worship the conscious Self (ātman), which is the true mentation of the mind, the singular comprehension of the intellect (buddhi), and the very sense of ego (ahaṅkāra) of the ego-making faculty (ahaṅkṛti).
यस्मिन्सर्व यतः सर्वं यत्सर्वं सर्वतश्च यत् ।
यच्च सर्वमयं नित्यं तच्चित्तत्त्वमुपास्महे ॥ ६६ ॥
yasminsarva yataḥ sarvaṃ yatsarvaṃ sarvataśca yat ,
yacca sarvamayaṃ nityaṃ taccittattvamupāsmahe 66
66. yasmin sarvam yataḥ sarvam yat sarvam sarvataḥ ca
yat yat ca sarvamayam nityam tat cit-tattvam upāsmahe
66. tat cit-tattvam upāsmahe yasmin sarvam yataḥ sarvam
yat sarvam ca yat sarvataḥ ca yat nityam sarvamayam
66. We worship that principle of consciousness (cit-tattva) in which everything exists, from which everything originates, which *is* everything, and which is everywhere; and furthermore, which is eternally all-pervasive.
आलोकालोकनं पुण्यं सर्वपावनपावनम् ।
न च भावनमन्नूनं तच्चित्तत्त्वमुपास्महे ॥ ६७ ॥
ālokālokanaṃ puṇyaṃ sarvapāvanapāvanam ,
na ca bhāvanamannūnaṃ taccittattvamupāsmahe 67
67. āloka-ālokanam puṇyam sarva-pāvana-pāvanam na
ca bhāvanam nūnam tat cit-tattvam upāsmahe
67. tat cit-tattvam upāsmahe āloka-ālokanam puṇyam
sarva-pāvana-pāvanam ca na nūnam bhāvanam
67. We worship that principle of consciousness (cit-tattva) which is the sacred perception of all seeing, the purest of all purifiers, and certainly not a mere concept (bhāvanā).
अपानोऽस्तं गतो यत्र प्राणो नाभ्युदितः क्षणम् ।
कलाकलङ्करहितं तच्चित्तत्त्वमुपास्महे ।
नापानोऽभ्युदितो यत्र प्राणश्चान्तमुपागतः ।
नासाग्रगगनावर्तं तच्चित्तत्त्वमुपास्महे ॥ ६८ ॥
apāno'staṃ gato yatra prāṇo nābhyuditaḥ kṣaṇam ,
kalākalaṅkarahitaṃ taccittattvamupāsmahe ,
nāpāno'bhyudito yatra prāṇaścāntamupāgataḥ ,
nāsāgragaganāvartaṃ taccittattvamupāsmahe 68
68. apānaḥ astam gataḥ yatra prāṇaḥ na abhyuditaḥ kṣaṇam
kalā-kalaṅka-rahitam tat citta-tattvam upāsmahe na
apānaḥ abhyuditaḥ yatra prāṇaḥ ca antam upāgataḥ
nāsā-agra-gagana-āvartam tat citta-tattvam upāsmahe
68. yatra apānaḥ astam gataḥ yatra ca prāṇaḥ kṣaṇam na
abhyuditaḥ kalā-kalaṅka-rahitam tat citta-tattvam upāsmahe
yatra apānaḥ na abhyuditaḥ yatra ca prāṇaḥ antam
upāgataḥ nāsā-agra-gagana-āvartam tat citta-tattvam upāsmahe
68. We venerate that fundamental reality of consciousness (citta-tattva) where the downward-moving vital energy (apāna) has set and the upward-moving vital energy (prāṇa) has not arisen even for a moment, a state free from parts and impurities. We also venerate that fundamental reality of consciousness (citta-tattva) where the downward-moving vital energy (apāna) has not arisen and the upward-moving vital energy (prāṇa) has reached its cessation, a state like a vortex in the internal space (gagana) at the tip of the nose.
यत्र प्राणोऽस्तमायाति यत्रापानोऽस्तमेति च ।
यत्र द्वावप्यनुत्पन्नौ तच्चित्तत्त्वमुपास्महे ॥ ६९ ॥
yatra prāṇo'stamāyāti yatrāpāno'stameti ca ,
yatra dvāvapyanutpannau taccittattvamupāsmahe 69
69. yatra prāṇaḥ astam āyāti yatra apānaḥ astam eti ca
yatra dvau api anutpannau tat citta-tattvam upāsmahe
69. yatra prāṇaḥ astam āyāti yatra apānaḥ ca astam eti
yatra dvau api anutpannau tat citta-tattvam upāsmahe
69. We venerate that fundamental reality of consciousness (citta-tattva) where the upward-moving vital energy (prāṇa) ceases, where the downward-moving vital energy (apāna) also ceases, and where both are unborn.
प्राणापानोद्भवस्थाने बाह्याभ्यन्तरमास्थिते ।
ये द्वे योगिपदाधारस्तच्चित्तत्त्वमुपास्महे ॥ ७० ॥
prāṇāpānodbhavasthāne bāhyābhyantaramāsthite ,
ye dve yogipadādhārastaccittattvamupāsmahe 70
70. prāṇa-apāna-udbhava-sthāne bāhya-ābhyantaram āsthite
ye dve yogi-pada-ādhārau tat citta-tattvam upāsmahe
70. ye dve prāṇa-apāna-udbhava-sthāne bāhya-ābhyantaram
āsthite ca yogi-pada-ādhārau tat citta-tattvam upāsmahe
70. We venerate that fundamental reality of consciousness (citta-tattva) which inheres in the two places (or states) where the upward-moving (prāṇa) and downward-moving (apāna) vital energies arise, which are established both externally and internally, and which two constitute the very foundation of the yogi's (yoga) realization.
प्राणापानरथारूढं प्राणापानमनाततम् ।
यच्छक्तिरूपं शक्तीनां तच्चित्तत्त्वमुपास्महे ॥ ७१ ॥
prāṇāpānarathārūḍhaṃ prāṇāpānamanātatam ,
yacchaktirūpaṃ śaktīnāṃ taccittattvamupāsmahe 71
71. prāṇa-apāna-ratha-ārūḍham prāṇa-apānam an-ātatam
yat śakti-rūpam śaktīnām tat citta-tattvam upāsmahe
71. yat prāṇa-apāna-ratha-ārūḍham yat ca prāṇa-apānam an-ātatam
yat śaktīnām śakti-rūpam tat citta-tattvam upāsmahe
71. We venerate that fundamental reality of consciousness (citta-tattva) which is mounted upon the chariot of the vital energies (prāṇa and apāna), where these vital energies (prāṇa and apāna) are not extended or dispersed but contained, and which is the very essence of power (śakti) among all powers.
हृत्प्राणकुम्भकं देवं बहिश्चापानकुम्भकम् ।
पूरकांशविसृष्टं यत्तच्चित्तत्त्वमुपास्महे ॥ ७२ ॥
hṛtprāṇakumbhakaṃ devaṃ bahiścāpānakumbhakam ,
pūrakāṃśavisṛṣṭaṃ yattaccittattvamupāsmahe 72
72. hṛtprāṇakumbhakam devam bahiḥ ca apānakumbhakam
| pūrakāṃśavisṛṣṭam yat tat cittattvam upāsmahe
72. yat devam hṛtprāṇakumbhakam bahiḥ ca apānakumbhakam pūrakāṃśavisṛṣṭam,
tat cittattvam upāsmahe
72. We meditate upon that essence of consciousness (cittattva) which is divine, which is the retention of *prāṇa* in the heart and the retention of *apāna* externally, and which is manifested as a constituent aspect of inhalation.
प्राणापानपरामर्शं सत्ताबोधं विरूपकम् ।
यत्प्राप्यं प्राणमननात्तच्चित्तत्त्वमुपास्महे ॥ ७३ ॥
prāṇāpānaparāmarśaṃ sattābodhaṃ virūpakam ,
yatprāpyaṃ prāṇamananāttaccittattvamupāsmahe 73
73. prāṇāpānaparāmarśam sattābodham virūpakam | yat
prāpyam prāṇamananāt tat cittattvam upāsmahe
73. yat prāṇāpānaparāmarśam sattābodham virūpakam,
yat prāṇamananāt prāpyam,
tat cittattvam upāsmahe
73. We meditate upon that essence of consciousness (cittattva) which is the contemplation of *prāṇa* and *apāna*, the awareness of existence, and is formless; which is to be attained through the meditation on *prāṇa*.
यत्प्राणपवनस्पन्दो यत्स्पन्दानन्दकारकम् ।
कारणं कारणानां यत्तच्चित्तत्त्वमुपास्महे ॥ ७४ ॥
yatprāṇapavanaspando yatspandānandakārakam ,
kāraṇaṃ kāraṇānāṃ yattaccittattvamupāsmahe 74
74. yat prāṇapavanaspandaḥ yat spandānandakārakam
| kāraṇam kāraṇānām yat tat cittattvam upāsmahe
74. yat prāṇapavanaspandaḥ,
yat spandānandakārakam,
yat kāraṇānām kāraṇam,
tat cittattvam upāsmahe
74. We meditate upon that essence of consciousness (cittattva) which is the vibration of the vital air (*prāṇa*), which causes the bliss of vibration, and which is the cause of all causes.
यदखिलकलनाकलङ्कहीनं परिवलितं च सदा कलागणेन ।
स्वनुभवविभवं पदं तदग्र्यं सकलसुरप्रणतं परं प्रपद्ये ॥ ७५ ॥
yadakhilakalanākalaṅkahīnaṃ parivalitaṃ ca sadā kalāgaṇena ,
svanubhavavibhavaṃ padaṃ tadagryaṃ sakalasurapraṇataṃ paraṃ prapadye 75
75. yat akhilakalanākalaṅkahīnam
parivalitam ca sadā kalāgaṇena |
svanubhavavibhavam padam tat agryam
sakalasurapraṇatam param prapadye
75. aham (implied) tat agryam param padam prapadye yat akhilakalanākalaṅkahīnam,
ca sadā kalāgaṇena parivalitam,
svanubhavavibhavam,
sakalasurapraṇatam.
75. I resort to that supreme and foremost state, which is free from the blemish of all manifestations, which is always encompassed by a multitude of powers (*kalās*), which possesses the glory of self-experience, and which is revered by all gods.

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

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

nirvāṇa prakaraṇa (bhāga 1) (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 (current chapter) 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