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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-31

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ईश्वर उवाच ।
चिनोत्यलीकमेवैवं सदुःखास्मीति भावनात् ।
चित्स्वप्नक्षीबतामोहपतिता संभ्रमे यथा ॥ १ ॥
īśvara uvāca ,
cinotyalīkamevaivaṃ saduḥkhāsmīti bhāvanāt ,
citsvapnakṣībatāmohapatitā saṃbhrame yathā 1
1. īśvaraḥ uvāca | cinoti alīkam eva evam sa-duḥkhā asmi iti
bhāvanāt | cit-svapna-kṣībatā-moha-patitā saṃbhrame yathā
1. īśvaraḥ uvāca cit-svapna-kṣībatā-moha-patitā evam sa-duḥkhā asmi iti bhāvanāt alīkam eva cinoti,
yathā saṃbhrame
1. Īśvara said: Consciousness (cit), having fallen into the delusion of being intoxicated by a dream-like state, thus accumulates only falsehood through the thought 'I am unhappy,' just as one does in bewilderment.
अमृतापि मृतास्मीति विपर्यस्तमतिर्वधूः ।
यथा रोदित्यनष्टैव नष्टास्मीति तथैव चित् ॥ २ ॥
amṛtāpi mṛtāsmīti viparyastamatirvadhūḥ ,
yathā rodityanaṣṭaiva naṣṭāsmīti tathaiva cit 2
2. amṛtā api mṛtā asmi iti viparyasta-matiḥ vadhūḥ |
yathā roditi anaṣṭā eva naṣṭā asmi iti tathā eva cit
2. yathā amṛtā api viparyasta-matiḥ vadhūḥ anaṣṭā eva mṛtā asmi iti roditi,
tathā eva cit naṣṭā asmi iti
2. Just as a bride (vadhūḥ), whose mind is deluded, cries 'I am dead' even though she is actually immortal and not lost, similarly, consciousness (cit) laments, thinking 'I am lost.'
अकारणं विपर्यस्ता मतिर्भ्रान्तमपि स्थिरम् ।
यथा जगत्पश्यतीदं तथाहंताभ्रमाच्चितिः ॥ ३ ॥
akāraṇaṃ viparyastā matirbhrāntamapi sthiram ,
yathā jagatpaśyatīdaṃ tathāhaṃtābhramāccitiḥ 3
3. akāraṇam viparyastā matiḥ bhrāntam api sthiram |
yathā jagat paśyati idam tathā ahaṃtā-bhramāt citiḥ
3. yathā akāraṇam viparyastā matiḥ idam bhrāntam api jagat sthiram paśyati,
tathā ahaṃtā-bhramāt citiḥ
3. Just as a deluded mind (matiḥ), without cause, perceives this world as permanent, even though it is illusory, similarly, consciousness (cit) acts from the delusion of egoity (ahaṃtā).
चित्तं हि कारणं त्वस्याः संसारानुभवे चितेः ।
न च तत्कारणं किंचिच्चित्त्वान्यत्वात्यसंभवात् ॥ ४ ॥
cittaṃ hi kāraṇaṃ tvasyāḥ saṃsārānubhave citeḥ ,
na ca tatkāraṇaṃ kiṃciccittvānyatvātyasaṃbhavāt 4
4. cittaṃ hi kāraṇaṃ tu asyāḥ saṃsārānubhave citeḥ
na ca tat kāraṇaṃ kiṃcit cittvānyatvātyasaṃbhavāt
4. hi cittaṃ asyāḥ citeḥ saṃsārānubhave kāraṇaṃ tu
ca tat kiṃcit kāraṇaṃ na cittvānyatvātyasaṃbhavāt
4. The mind (citta) is indeed the cause of this experience of transmigration (saṃsāra) for consciousness. And there is no other cause for it, as it is utterly impossible for consciousness to be other than its own nature.
एवं हि कारणाभावाच्चेत्यस्यासंभवादिति ।
नासौ चित्तं ततश्चेत्यं यत्नतश्चेत्यते यया ॥ ५ ॥
evaṃ hi kāraṇābhāvāccetyasyāsaṃbhavāditi ,
nāsau cittaṃ tataścetyaṃ yatnataścetyate yayā 5
5. evaṃ hi kāraṇābhāvāt ca ity asya asaṃbhavāt iti
na asau cittaṃ tataḥ cetyaṃ yatnataḥ cetyate yayā
5. evaṃ hi kāraṇābhāvāt ca cetyasya asaṃbhavāt iti
asau cittaṃ na tataḥ cetyaṃ yayā yatnataḥ cetyate
5. Thus, indeed, due to the absence of a cause and the impossibility of an object of cognition (cetya), that (consciousness) is not the mind (citta). Consequently, it is not the cognized object (cetya) by which it (consciousness) is diligently cognized.
न दृश्यदर्शनद्रष्ट्ररूपं तैलमिवोपले ।
न कर्तृकर्मकरणं दृशीन्दाविव कृष्णता ॥ ६ ॥
na dṛśyadarśanadraṣṭrarūpaṃ tailamivopale ,
na kartṛkarmakaraṇaṃ dṛśīndāviva kṛṣṇatā 6
6. na dṛśyadarśanadraṣṭṛrūpaṃ tailam iva upale
na kartṛkarmakaraṇaṃ dṛśi indau iva kṛṣṇatā
6. dṛśyadarśanadraṣṭṛrūpaṃ na tailam iva upale
kartṛkarmakaraṇaṃ na dṛśi indau iva kṛṣṇatā
6. It (consciousness) is not a triad of the seen, the act of seeing, and the seer, just as oil is not inherent in a stone. Nor is it a triad of agent, action, and instrument, just as the dark spot on the moon is not inherent in sight.
न मातृमेयमानानि नभसीव नवाङ्कुरः ।
न चिच्चेतनचेत्यादि नन्दने खदिरो यथा ॥ ७ ॥
na mātṛmeyamānāni nabhasīva navāṅkuraḥ ,
na ciccetanacetyādi nandane khadiro yathā 7
7. na mātṛmeyamānāni nabhasi iva navāṅkuraḥ
na ciccetanacetyādi nandane khadiraḥ yathā
7. mātṛmeyamānāni na nabhasi iva navāṅkuraḥ
ciccetanacetyādi na nandane khadiraḥ yathā
7. It (consciousness) is not a triad of the cognizer, the cognized object, and the act of cognition, just as a new sprout does not appear in the sky. Nor is it consciousness, the conscious being, the cognized (object), and so on, just as a Khadira tree (acacia catechu) is not found in a pleasure garden.
नाहंत्वत्वंत्वतत्त्वादि पर्वतत्वमिवाम्बरे ।
सदेहत्वान्यदेहत्वे शङ्खत्वमिव कज्जले ॥ ८ ॥
nāhaṃtvatvaṃtvatattvādi parvatatvamivāmbare ,
sadehatvānyadehatve śaṅkhatvamiva kajjale 8
8. na ahaṃtvam tvam tvatattva-ādi parvatatvam iva
ambare sadehatva-anyadehatve śaṅkhatvam iva kajjale
8. ahaṃtvam tvam tvatattva-ādi na ambare parvatatvam
iva sadehatva-anyadehatve na kajjale śaṅkhatvam iva
8. Neither 'I-ness' nor 'you' (the individual self), nor the intrinsic nature (tattva) associated with 'you,' and so forth, exist, just as mountain-ness does not exist in the sky. Neither 'being embodied' nor 'being another body' exist, just as conch-ness does not exist in collyrium (soot).
नानाऽनाना न चाप्यन्तरणाविव सुमेरवः ।
न च शब्दार्थशब्दश्रीर्महोषरलता यथा ॥ ९ ॥
nānā'nānā na cāpyantaraṇāviva sumeravaḥ ,
na ca śabdārthaśabdaśrīrmahoṣaralatā yathā 9
9. nānā anānā na ca api antaraṇā iva sumeravaḥ na
ca śabdārtha-śabda-śrīḥ mahā-ūṣara-latā yathā
9. nānā anānā na ca api antaraṇā sumeravaḥ iva na
ca śabdārtha-śabda-śrīḥ yathā mahā-ūṣara-latā
9. Neither multiplicity nor non-multiplicity exist. Nor are there internal distinctions, just as (it is perceived that) there are no vast intervals between Sumeru mountains. And the splendor of words and their meanings does not exist, just as a creeper cannot flourish in greatly barren land.
नेति नेति न चैवार्कमण्डले रजनी यथा ।
न वस्तुतावस्तुते च तुषारे तु यथोष्णता ॥ १० ॥
neti neti na caivārkamaṇḍale rajanī yathā ,
na vastutāvastute ca tuṣāre tu yathoṣṇatā 10
10. na iti na iti na ca eva arka-maṇḍale rajanī yathā
na vastutā-avastute ca tuṣāre tu yathā uṣṇatā
10. iti na iti na ca eva rajanī arka-maṇḍale yathā
vastutā-avastute na ca uṣṇatā tuṣāre tu yathā
10. The ultimate reality is not describable by 'not this, not this,' just as night does not exist in the disk of the sun. And neither the state of 'being real' nor the state of 'being unreal' exist, just as warmth does not exist in snow.
न शून्यताशून्यते वा शिलाकोश इव द्रुमः ।
शून्यताशून्यता नाम महती ख इवाखता ॥ ११ ॥
na śūnyatāśūnyate vā śilākośa iva drumaḥ ,
śūnyatāśūnyatā nāma mahatī kha ivākhatā 11
11. na śūnyatā-aśūnyate vā śilā-kośa iva drumaḥ
śūnyatā-aśūnyatā nāma mahatī kha iva akhātā
11. śūnyatā-aśūnyate na vā drumaḥ śilā-kośa iva
śūnyatā-aśūnyatā nāma mahatī kha iva akhātā
11. Neither the state of emptiness nor the state of non-emptiness exist, just as a tree cannot exist within a rock's core. Indeed, the very concept of 'emptiness and non-emptiness' is immense, like an unexcavated void in space.
केवल केवलीभावस्वच्छतैवावशिष्यते ।
न चित्तात्कस्यचिद्दोषाज्जातयैतदवाप्यते ॥ १२ ॥
kevala kevalībhāvasvacchataivāvaśiṣyate ,
na cittātkasyaciddoṣājjātayaitadavāpyate 12
12. kevala kevalībhāvasvacchata eva avaśiṣyate na
cittāt kasyacit doṣāt jātayā etat avāpyate
12. kevala kevalībhāvasvacchata eva avaśiṣyate.
etat cittāt kasyacit doṣāt jātayā ca na avāpyate.
12. Only the pristine purity of the state of absolute singularity remains. This (state) is not attained from the mind, nor from any fault, nor merely by birth.
तत्सर्वभावनामात्रेणानर्थः प्रकृतः स्थितः ।
तज्ज्ञेऽप्यभावनामात्रेणानर्थ उपशाम्यति ॥ १३ ॥
tatsarvabhāvanāmātreṇānarthaḥ prakṛtaḥ sthitaḥ ,
tajjñe'pyabhāvanāmātreṇānartha upaśāmyati 13
13. tat sarvabhāvanāmātreṇa anarthaḥ prakṛtaḥ sthitaḥ
tatjñe api abhāvanāmātreṇa anarthaḥ upaśāmyati
13. tat sarvabhāvanāmātreṇa anarthaḥ prakṛtaḥ sthitaḥ.
tatjñe api abhāvanāmātreṇa anarthaḥ upaśāmyati.
13. Therefore, merely by the thought or conception of everything, adversity (anartha) arises and persists. Yet, for one who understands this, merely by the absence of such thoughts, adversity (anartha) subsides.
तज्ज्ञेऽप्यभावनामात्रादृतेऽन्यत्रोपयुज्यते ।
न तृणं न च त्रैलोक्यमिति स्वायत्ततात्र या ॥ १४ ॥
tajjñe'pyabhāvanāmātrādṛte'nyatropayujyate ,
na tṛṇaṃ na ca trailokyamiti svāyattatātra yā 14
14. tatjñe api abhāvanāmātrāt ṛte anyatra upayujyate
na tṛṇam na ca trailokyam iti svāyattatā atra yā
14. tatjñe api abhāvanāmātrāt ṛte anyatra na upayujyate.
atra yā svāyattatā,
iti tṛṇam na trailokyam ca na.
14. Except through the mere absence of (worldly) thought, for one who knows this, nothing else is useful. For neither a blade of grass nor the three worlds can compare to this inherent self-reliance (svāyattatā) that exists here.
स्वायत्त एव चैषोऽर्थो दुःसाध्यो भावनास्थितः ।
यद्यन्न साध्यते पुंसा तत्कथं क्वेव लभ्यते ॥ १५ ॥
svāyatta eva caiṣo'rtho duḥsādhyo bhāvanāsthitaḥ ,
yadyanna sādhyate puṃsā tatkathaṃ kveva labhyate 15
15. svāyattaḥ eva ca eṣaḥ arthaḥ duḥsādhyaḥ bhāvanāsthitaḥ
yat yat na sādhyate puṃsā tat katham kva iva labhyate
15. ca eṣaḥ svāyattaḥ bhāvanāsthitaḥ arthaḥ eva duḥsādhyaḥ.
yat yat puṃsā na sādhyate,
tat katham kva iva labhyate?
15. And this very self-dependent principle, rooted in (correct) conceptualization, is indeed difficult to realize. For if something cannot be achieved by an individual, then how or where can it possibly be obtained?
निर्विकल्पाद्वितीया चिद्यासौ सकलगा सती ।
परमैका परा साच्छा दीपिका तेजसामपि ॥ १६ ॥
nirvikalpādvitīyā cidyāsau sakalagā satī ,
paramaikā parā sācchā dīpikā tejasāmapi 16
16. nirvikalpā advitīyā cit yā asau sakalagā satī
paramā ekā parā sācchā dīpikā tejasām api
16. yā asau cit nirvikalpā advitīyā sakalagā satī
paramā ekā parā sācchā dīpikā tejasām api
16. That consciousness (cit) which is undifferentiated and non-dual, existing as the all-pervading, supreme, singular, transcendent, and brilliantly clear lamp, even for all other splendors.
सैषावभासनकरी सर्वगा नित्यनिर्मला ।
नित्योदिता निर्मनस्का निर्विकारा निरञ्जना ॥ १७ ॥
saiṣāvabhāsanakarī sarvagā nityanirmalā ,
nityoditā nirmanaskā nirvikārā nirañjanā 17
17. sā eṣā avabhāsanakarī sarvagā nitya-nirmalā
nitya-uditā nirmanaskā nirvikārā nirañjanā
17. sā eṣā avabhāsanakarī sarvagā nitya-nirmalā
nitya-uditā nirmanaskā nirvikārā nirañjanā
17. Indeed, this very consciousness (cit) is the illuminator, all-pervading, eternally pure, ever-manifest, beyond the mind, immutable, and untainted.
घटे पटे वटे कुड्ये शकटे वानरे खरे ।
असुरे सागरे भूते नरे नागे च संस्थिता ॥ १८ ॥
ghaṭe paṭe vaṭe kuḍye śakaṭe vānare khare ,
asure sāgare bhūte nare nāge ca saṃsthitā 18
18. ghaṭe paṭe vaṭe kuḍye śakaṭe vānare khare
asure sāgare bhūte nare nāge ca saṃsthitā
18. ghaṭe paṭe vaṭe kuḍye śakaṭe vānare khare
asure sāgare bhūte nare nāge ca saṃsthitā
18. It (consciousness) is present in a pot, a cloth, a banyan tree, a wall, a cart, a monkey, a donkey, a demon, an ocean, a being, a human, and a serpent (nāga).
साक्षिवत्तिष्ठति सती स्पन्दते न च कुत्रचित् ।
दीपः प्रकाशनायेव करोति न पुनः क्रियाम् ॥ १९ ॥
sākṣivattiṣṭhati satī spandate na ca kutracit ,
dīpaḥ prakāśanāyeva karoti na punaḥ kriyām 19
19. sākṣivat tiṣṭhati satī spandate na ca kutracit
dīpaḥ prakāśanāya eva karoti na punaḥ kriyām
19. satī sākṣivat tiṣṭhati ca na kutracit spandate
dīpaḥ prakāśanāya eva karoti punaḥ kriyām na
19. It exists like a witness, remaining steady, and does not move anywhere. Just as a lamp (dīpa) only serves for illumination, it performs no further action.
मलिनाप्यमुनैषा साऽविकल्पाढ्या विकल्पिनी ।
जडेवाप्यजडाभासा न सर्वा सर्वगैव च ॥ २० ॥
malināpyamunaiṣā sā'vikalpāḍhyā vikalpinī ,
jaḍevāpyajaḍābhāsā na sarvā sarvagaiva ca 20
20. malinā api amunā eṣā sā avikalpāḍhyā vikalpinī
jaḍā iva api ajaḍābhāsā na sarvā sarvagā eva ca
20. eṣā sā amunā malinā api,
avikalpāḍhyā ca vikalpinī,
jaḍā iva api ajaḍābhāsā,
ca na sarvā eva sarvagā
20. This (consciousness), though appearing soiled by this phenomenal activity, is rich in the undifferentiated and also creates distinctions. Though appearing inert, she shines forth as non-inert. She is not completely all-encompassing, yet she is indeed all-pervading.
निर्विकल्पा परा सूक्ष्मा चिच्चिनोति स्वसंविदम् ।
वातावाताङ्गमर्मादि यथा यन्त्रादिवेष्टने ॥ २१ ॥
nirvikalpā parā sūkṣmā ciccinoti svasaṃvidam ,
vātāvātāṅgamarmādi yathā yantrādiveṣṭane 21
21. nirvikalpā parā sūkṣmā cit cinoti svasaṃvidam
vātāvātāṅgamarmādi yathā yantra ādi veṣṭane
21. parā sūkṣmā nirvikalpā cit svasaṃvidam cinoti,
yathā vātāvātāṅgamarmādi yantra ādi veṣṭane
21. The supreme (parā), subtle (sūkṣmā), undifferentiated (nirvikalpā) consciousness (cit) gathers its own intrinsic awareness (svasaṃvidam), just as the vital bodily components (aṅga) and vulnerable points (marma), including those related to vital breath (vāta) and other elements (avāta), are intricately arranged within the framework of a machine (yantra).
रूपालोकमनस्कारवलिता चिदबोधतः ।
बोधतश्चैव भवति निद्रां सदसती यतः ॥ २२ ॥
rūpālokamanaskāravalitā cidabodhataḥ ,
bodhataścaiva bhavati nidrāṃ sadasatī yataḥ 22
22. rūpālokamanaskāravalitā cit abodhataḥ
bodhataḥ ca eva bhavati nidrām sadasatī yataḥ
22. rūpālokamanaskāravalitā cit abodhataḥ ca bodhataḥ eva sadasatī nidrām bhavati,
yataḥ
22. Consciousness (cit), when entwined with the perception of forms and mental activity, arises from non-awareness. And indeed, from awareness, it transforms into sleep, which is both real and unreal, and from which (state) everything else originates.
सा परैव चिदत्यच्छा चिन्तामायाति चेतनात् ।
साधुरेव यथाऽसाधुर्भाविते दुर्जनैषणाः ॥ २३ ॥
sā paraiva cidatyacchā cintāmāyāti cetanāt ,
sādhureva yathā'sādhurbhāvite durjanaiṣaṇāḥ 23
23. sā parā eva cit atyacchā cintām āyāti cetanāt
sādhuḥ eva yathā asādhuḥ bhāvite durjanaiṣaṇāḥ
23. sā parā eva atyacchā cit,
cetanāt cintām āyāti; yathā sādhuḥ eva,
durjanaiṣaṇāḥ bhāvite,
asādhuḥ (bhavati)
23. That supreme (parā), indeed exceedingly pure (atyacchā) consciousness (cit) comes to entertain thoughts (cintām āyāti) from (ordinary or individual) consciousness (cetanāt). This is just as a virtuous person (sādhuḥ), when reflecting upon (bhāvite) the wicked intentions (durjanaiṣaṇāḥ), indeed becomes like a wicked person (asādhuḥ).
मलेन स्वर्णमायाति ताम्रतां मलमार्जनात् ।
पुनः कनकतामेति यथा चित्परमा तथा ॥ २४ ॥
malena svarṇamāyāti tāmratāṃ malamārjanāt ,
punaḥ kanakatāmeti yathā citparamā tathā 24
24. malena svarṇam āyāti tāmratām malamārjanāt
punaḥ kanakatām eti yathā citparamā tathā
24. yathā svarṇam malena tāmratām āyāti malamārjanāt
punaḥ kanakatām eti tathā citparamā
24. Just as gold appears to attain the state of copper due to an impurity, and then regains its golden nature by the removal of that impurity, similarly is the supreme consciousness (cit).
स्वारोपशान्त्या स्वादर्शो यथैति प्रतिमास्थितिम् ।
तथा सर्गमिवागम्य बोधात्स्वं याति तत्पदम् ॥ २५ ॥
svāropaśāntyā svādarśo yathaiti pratimāsthitim ,
tathā sargamivāgamya bodhātsvaṃ yāti tatpadam 25
25. svāropaśāntyā svādarśaḥ yathā eti pratimāsthitim
tathā sargam iva āgamya bodhāt svam yāti tat padam
25. yathā svāropaśāntyā svādarśaḥ pratimāsthitim eti
tathā sargam iva āgamya bodhāt svam tat padam yāti
25. Just as one's own mirror attains the state of perfectly reflecting images by the removal of false superimpositions (such as dust or blemishes), similarly, having experienced the cycle of transmigration (saṃsāra) as if it were real, one attains that supreme state (tat padam) through true knowledge.
अभाववेदनादस्याः संसारः संप्रवर्तते ।
स्वभाववेदनादेष त्वसदेवोपशाम्यति ॥ २६ ॥
abhāvavedanādasyāḥ saṃsāraḥ saṃpravartate ,
svabhāvavedanādeṣa tvasadevopaśāmyati 26
26. abhāvavedanāt asyāḥ saṃsāraḥ saṃpravartate
svabhāvavedanāt eṣaḥ tu asat eva upaśāmyati
26. asyāḥ abhāvavedanāt saṃsāraḥ saṃpravartate
svabhāvavedanāt tu eṣaḥ asat eva upaśāmyati
26. The cycle of transmigration (saṃsāra) arises from the perception of the absence of true knowledge (regarding one's essential nature). But through the realization of one's own intrinsic nature (dharma), this very (saṃsāra) ceases, as if it had never truly existed.
यदा चित्त्वाच्चिनोत्यन्तरन्यतामसतीं तदा ।
अहंतामिव संप्राप्य नश्यतीवाप्यनाशिनी ॥ २७ ॥
yadā cittvāccinotyantaranyatāmasatīṃ tadā ,
ahaṃtāmiva saṃprāpya naśyatīvāpyanāśinī 27
27. yadā cittvāt cinoti antaram anyatām asatīm tadā
ahaṃtām iva samprāpya naśyati iva api anāśinī
27. yadā cittvāt antaram asatīm anyatām cinoti tadā
ahaṃtām iva samprāpya anāśinī api iva naśyati
27. When, by its very nature as consciousness (cit), it perceives an inner, unreal otherness, then, having as if attained the sense of ego (ahaṃtā), it appears to perish, even though it is truly imperishable.
ईषत्स्पन्दादधो याति भृगुप्रान्तात्तरोः फलम् ।
यथा तथैष संवित्तेरधःपातो महानिव ॥ २८ ॥
īṣatspandādadho yāti bhṛguprāntāttaroḥ phalam ,
yathā tathaiṣa saṃvitteradhaḥpāto mahāniva 28
28. īṣatspandāt adhaḥ yāti bhṛguprāntāt taroḥ phalam |
yathā tathā eṣaḥ saṃvitteḥ adhaḥpātaḥ mahān iva ||
28. yathā īṣatspandāt bhṛguprāntāt taroḥ phalam adhaḥ yāti,
tathā eṣaḥ saṃvitteḥ mahān adhaḥpātaḥ iva.
28. Just as a fruit falls down from a tree at the edge of a precipice due to a slight tremor, so too is this the great descent of consciousness (saṃvit).
रूपादीनां तु सत्तैषा चित एवामलैव चित् ।
द्वित्वैकत्वे त्वबोधोत्थे बोधेन विलयं गते ॥ २९ ॥
rūpādīnāṃ tu sattaiṣā cita evāmalaiva cit ,
dvitvaikatve tvabodhotthe bodhena vilayaṃ gate 29
29. rūpādīnām tu sattā eṣā cit eva amalā eva cit |
dvitvaikatve tu abodhautthe bodhena vilayam gate ||
29. rūpādīnām tu eṣā sattā amalā cit eva cit eva.
dvitvaikatve tu abodhautthe bodhena vilayam gate.
29. This existence of forms and other phenomena is indeed pure consciousness (cit), spotless consciousness itself. Duality and oneness, however, arise from non-awareness and are dissolved by true knowledge (bodha).
सत्तामात्रेण चित्तस्य बोधश्चित्तेन्द्रियादिषु ।
आलोकसत्तामात्रेण व्यवहारः क्रियास्विव ॥ ३० ॥
sattāmātreṇa cittasya bodhaścittendriyādiṣu ,
ālokasattāmātreṇa vyavahāraḥ kriyāsviva 30
30. sattāmātreṇa cittasya bodhaḥ cittendriyādiṣu
| ālokasattāmātreṇa vyavahāraḥ kriyāsu iva ||
30. cittasya sattāmātreṇa cittendriyādiṣu bodhaḥ.
yathā kriyāsu ālokasattāmātreṇa vyavahāraḥ iva.
30. By the mere existence of the mind (citta), there is awareness (bodha) in the mind, senses, and so on, just as activity (vyavahāra) in actions functions by the mere existence of light.
वातात्कनीनिकास्पन्दस्तद्दीप्तिर्दृष्टिरुच्यते ।
तद्बाह्यवति तद्रूपरूपबोधस्तु चित्परा ॥ ३१ ॥
vātātkanīnikāspandastaddīptirdṛṣṭirucyate ,
tadbāhyavati tadrūparūpabodhastu citparā 31
31. vātāt kanīnikāspandaḥ tatdīptiḥ dṛṣṭiḥ ucyate
| tatbāhyavati tatrūparūpabodhaḥ tu cit parā ||
31. vātāt kanīnikāspandaḥ tatdīptiḥ ca dṛṣṭiḥ ucyate.
tatbāhyavati tatrūparūpabodhaḥ tu parā cit.
31. The movement of the pupil (kanīnikā) caused by vital energy (vāta) and its illumination is called sight (dṛṣṭi). However, the understanding (bodha) of the true form of that external object is supreme consciousness (cit).
त्वङ्मारुतौ जडौ तुच्छौ तत्सङ्गः स्पर्श उच्यते ।
मननं स्पर्शसंवित्तिस्तत्संवित्तिस्तु चित्परा ॥ ३२ ॥
tvaṅmārutau jaḍau tucchau tatsaṅgaḥ sparśa ucyate ,
mananaṃ sparśasaṃvittistatsaṃvittistu citparā 32
32. tvaṅmārutau jaḍau tucchau tatsaṅgaḥ sparśaḥ ucyate
mananam sparśasaṃvittiḥ tatsaṃvittiḥ tu cit parā
32. tvaṅmārutau jaḍau tucchau tatsaṅgaḥ sparśaḥ ucyate
mananam sparśasaṃvittiḥ tatsaṃvittiḥ tu cit parā
32. The skin and the air are inert and insignificant. Their conjunction is called touch. The process of mental reflection (mananam) is the awareness of touch, but that very awareness is the supreme consciousness (cit).
गन्धतन्मात्रपवनसंबन्धो गन्धसंविदः ।
आसां तु मनसा हीनं वेदनं परमैव चित् ॥ ३३ ॥
gandhatanmātrapavanasaṃbandho gandhasaṃvidaḥ ,
āsāṃ tu manasā hīnaṃ vedanaṃ paramaiva cit 33
33. gandhatanmātrapavanasaṃbandhaḥ gandhasaṃvidaḥ
āsām tu manasā hīnam vedanam paramā eva cit
33. gandhatanmātrapavanasaṃbandhaḥ gandhasaṃvidaḥ
āsām tu manasā hīnam vedanam paramā cit eva
33. The connection between the subtle essence of smell (gandhatanmātra) and the air is characteristic of the awareness of smell. However, the cognition (vedanam) of these (sensations), when devoid of the mind (manas), is indeed the supreme consciousness (cit).
शब्दतन्मात्रश्रवणवातसङ्गान्मनो विना ।
सुषुप्तसदृशी संवित्परमा चिदुदाहृता ॥ ३४ ॥
śabdatanmātraśravaṇavātasaṅgānmano vinā ,
suṣuptasadṛśī saṃvitparamā cidudāhṛtā 34
34. śabdatanmātraśravaṇavātasaṅgāt manaḥ vinā
suṣuptasadṛśī saṃvit paramā cit udāhṛtā
34. manaḥ vinā śabdatanmātraśravaṇavātasaṅgāt
suṣuptasadṛśī saṃvit paramā cit udāhṛtā
34. The awareness (saṃvit) arising from the contact of the subtle essence of sound (śabdatanmātra), the ear, and the air, when occurring without the mind (manas), is likened to deep sleep; this is declared to be the supreme consciousness (cit).
क्रियोन्मुखत्वं संकल्पात्संकल्पो मननक्रमः ।
मननं चित्तकालुष्यमात्मा चिन्निर्मला भवेत् ॥ ३५ ॥
kriyonmukhatvaṃ saṃkalpātsaṃkalpo mananakramaḥ ,
mananaṃ cittakāluṣyamātmā cinnirmalā bhavet 35
35. kriyāunmukhatvaṃ saṅkalpāt saṅkalpaḥ mananakramaḥ
mananam cittakāluṣyam ātmā cit nirmalā bhavet
35. saṅkalpāt kriyāunmukhatvaṃ saṅkalpaḥ mananakramaḥ
mananam cittakāluṣyam ātmā cit nirmalā bhavet
35. The inclination towards action arises from intention (saṅkalpa). Intention is a process of mental reflection (mananam). This reflection (mananam) constitutes the agitation or impurity of the mind (citta). The self (ātman), however, should become pure consciousness (cit).
चित्प्रकाशात्मिका नित्या स्वात्मन्येवावसंस्थिता ।
इदमन्तर्जगद्धत्ते सन्निवेशं यथा शिला ॥ ३६ ॥
citprakāśātmikā nityā svātmanyevāvasaṃsthitā ,
idamantarjagaddhatte sanniveśaṃ yathā śilā 36
36. citprakāśātmikā nityā svātmani eva avasaṃsthitā
idam antarjagat dhatte sanniveśam yathā śilā
36. nityā citprakāśātmikā svātmani eva avasaṃsthitā
idam antarjagat sanniveśam dhatte yathā śilā
36. This eternal, inherently luminous consciousness (citprakāśātmikā) is firmly established in its own intrinsic nature (ātman). It gives structure to this inner universe, just as a rock does.
अद्वितीया दधानेदं विकारादिविवर्जितम् ।
नास्तमेति न चोदेति स्पन्दते नो न वर्धते ॥ ३७ ॥
advitīyā dadhānedaṃ vikārādivivarjitam ,
nāstameti na codeti spandate no na vardhate 37
37. advitīyā dadhanā idam vikāra-ādi-vivarjitam na
astam eti na ca udeti spandate na u na vardhate
37. advitīyā idam vikāra-ādi-vivarjitam dadhanā na
astam eti na ca udeti na u spandate na vardhate
37. This singular consciousness (advitīyā) sustains this entire (creation), free from any transformations or changes. It neither declines nor rises, neither vibrates nor grows.
संकल्पाज्जीवतामेत्य निःसंकल्पात्मनात्मना ।
चिज्जडं नो जडं भावं भावयन्ती स्वसंस्थिता ॥ ३८ ॥
saṃkalpājjīvatāmetya niḥsaṃkalpātmanātmanā ,
cijjaḍaṃ no jaḍaṃ bhāvaṃ bhāvayantī svasaṃsthitā 38
38. saṅkalpāt jīvatām etya niḥsaṅkalpa-ātmanā ātmanā
cit-jaḍam na u jaḍam bhāvam bhāvayantī svasaṃsthitā
38. niḥsaṅkalpa-ātmanā ātmanā saṅkalpāt jīvatām etya,
cit-jaḍam na u jaḍam bhāvam bhāvayantī svasaṃsthitā
38. By volition (saṅkalpa), it takes on the state of a living being (jīvatā), yet by its true nature (ātman) it is free from (saṅkalpa). Manifesting the nature of both consciousness and inertness (citjaḍam) – not indeed just inertness (jaḍam) – it remains established in its own inherent state.
रथस्त्वस्याश्चितेर्जीवो जीवस्याहंकृती रथः ।
अहंकृते रथो बुद्धिस्ततो बुद्धेर्मनो रथः ॥ ३९ ॥
rathastvasyāściterjīvo jīvasyāhaṃkṛtī rathaḥ ,
ahaṃkṛte ratho buddhistato buddhermano rathaḥ 39
39. rathaḥ tu asyāḥ citeḥ jīvaḥ jīvasya ahaṅkṛtiḥ rathaḥ
ahaṅkṛteḥ rathaḥ buddhiḥ tataḥ buddheḥ manaḥ rathaḥ
39. asyāḥ citeḥ jīvaḥ tu rathaḥ,
jīvasya ahaṅkṛtiḥ rathaḥ,
ahaṅkṛteḥ buddhiḥ rathaḥ,
tataḥ buddheḥ manaḥ rathaḥ
39. The individual soul (jīva), indeed, serves as the chariot for this pure consciousness (citi). The ego (ahaṅkṛti) then becomes the chariot for the individual soul (jīva). The intellect (buddhi) is the chariot for the ego (ahaṅkṛti), and subsequently, the mind (manas) serves as the chariot for the intellect.
मनसस्तु रथः प्राणः प्राणस्याक्षगणो रथः ।
अक्षौघस्य रथो देहो देहस्य स्यन्दनो रथः ॥ ४० ॥
manasastu rathaḥ prāṇaḥ prāṇasyākṣagaṇo rathaḥ ,
akṣaughasya ratho deho dehasya syandano rathaḥ 40
40. manasaḥ tu rathaḥ prāṇaḥ prāṇasya akṣagaṇaḥ rathaḥ
akṣaughasya rathaḥ dehaḥ dehasya syandanaḥ rathaḥ
40. tu manasaḥ prāṇaḥ rathaḥ prāṇasya akṣagaṇaḥ rathaḥ
akṣaughasya dehaḥ rathaḥ dehasya syandanaḥ rathaḥ
40. Indeed, the vital breath (prāṇa) is the chariot of the mind. The group of senses is the chariot of the vital breath (prāṇa). The body is the chariot of the multitude of senses. And the body itself is a moving vehicle (syandana), a chariot.
स्पन्दनं कर्म संसारे जरामरणपञ्जरम् ।
एवं प्रवर्तितं चक्रमिदमादिविभूतिजम् ॥ ४१ ॥
spandanaṃ karma saṃsāre jarāmaraṇapañjaram ,
evaṃ pravartitaṃ cakramidamādivibhūtijam 41
41. spandanam karma saṃsāre jarāmaraṇapañjaram
evam pravartitam cakram idam ādivibhūtijam
41. idam spandanam karma saṃsāre jarāmaraṇapañjaram
evam pravartitam idam cakram ādivibhūtijam
41. This movement is the action (karma) within the cycle of transmigration (saṃsāra), which is a cage of old age and death. This wheel, thus set in motion, originates from the primordial manifestation (vibhūti).
प्रतिभासत एवात्मन्यसत्स्वप्न इवाततः ।
मनागपि न सत्यात्म मृगतृष्णाम्बुवत्स्थितम् ॥ ४२ ॥
pratibhāsata evātmanyasatsvapna ivātataḥ ,
manāgapi na satyātma mṛgatṛṣṇāmbuvatsthitam 42
42. pratibhāsate eva ātmani asat svapnaḥ iva ātataḥ
manāk api na satya ātman mṛgatṛṣṇāmbuvat sthitam
42. ātman! (idam) eva ātmani pratibhāsate ātataḥ asat
svapnaḥ iva manāk api satyam na mṛgatṛṣṇāmbuvat sthitam
42. This cycle (implied from previous verse) indeed appears in the self (ātman), like an expansive, non-existent dream. O Self (ātman), it is not real in the slightest, but exists like the water of a mirage.
रथस्त्वत्र स्मृतः प्राणः कल्पनाया मुनीश्वर ।
यत्र प्राणमरुत्तत्र मननं परितिष्ठति ॥ ४३ ॥
rathastvatra smṛtaḥ prāṇaḥ kalpanāyā munīśvara ,
yatra prāṇamaruttatra mananaṃ paritiṣṭhati 43
43. rathaḥ tu atra smṛtaḥ prāṇaḥ kalpanāyām munīśvara
yatra prāṇamarut tatra mananam paritiṣṭhati
43. munīśvara! atra tu kalpanāyām prāṇaḥ rathaḥ smṛtaḥ
yatra prāṇamarut tatra mananam paritiṣṭhati
43. O foremost sage (munīśvara), here, the vital breath (prāṇa) is indeed considered the chariot in the realm of mental construction (kalpanā). Where the vital air (prāṇa) is present, there thinking (manana) firmly abides.
आलोकश्रीः स्थिता यत्र रूपं तत्रैव राजते ।
प्राणो बली स्थितो यत्र तदेव परिवेपति ॥ ४४ ॥
ālokaśrīḥ sthitā yatra rūpaṃ tatraiva rājate ,
prāṇo balī sthito yatra tadeva parivepati 44
44. ālokaśrīḥ sthitā yatra rūpam tatra eva rājate
prāṇaḥ balī sthitaḥ yatra tat eva parivepati
44. yatra ālokaśrīḥ sthitā tatra eva rūpam rājate
yatra balī prāṇaḥ sthitaḥ tat eva parivepati
44. Where the radiance of light exists, there beauty manifests. And where the powerful life-force (prāṇa) is present, that very thing vibrates.
यत्प्रयाति वनं वात्या तदेव परिघूर्णते ।
मनस्याकाशसंलीने न प्राणः परिवेपति ॥ ४५ ॥
yatprayāti vanaṃ vātyā tadeva parighūrṇate ,
manasyākāśasaṃlīne na prāṇaḥ parivepati 45
45. yat prayāti vanam vātyā tat eva parighūrṇate
manasi ākāśasaṃlīne na prāṇaḥ parivepati
45. vātyā yat vanam prayāti tat eva parighūrṇate
manasi ākāśasaṃlīne na prāṇaḥ parivepati
45. When a whirlwind (vātyā) moves towards a forest, it itself whirls about. But when the mind (manas) is absorbed in space (ākāśa), the life-force (prāṇa) does not tremble.
तेजस्यसत्तामायाते न रूपमिव राजते ।
प्राणे प्रशान्ते मरुति मनोन्तर्न मनागपि ॥ ४६ ॥
tejasyasattāmāyāte na rūpamiva rājate ,
prāṇe praśānte maruti manontarna manāgapi 46
46. tejasi asattām āyāte na rūpam iva rājate
prāṇe praśānte maruti manaḥ antaḥ na manāk api
46. tejasi asattām āyāte rūpam iva na rājate
prāṇe maruti praśānte manaḥ antaḥ manāk api na
46. When the illuminating power (tejas) has come to non-existence, form does not shine forth. When the vital breath (prāṇa) within the wind element is completely pacified, the mind (manas) inside does not stir even slightly.
वात्यायामुपशान्तायां रजो न परिकम्पते ।
यत्र प्राणो मरुद्याति मनस्तत्रैव तिष्ठति ॥ ४७ ॥
vātyāyāmupaśāntāyāṃ rajo na parikampate ,
yatra prāṇo marudyāti manastatraiva tiṣṭhati 47
47. vātyāyām upaśāntāyām rajaḥ na parikampate yatra
prāṇaḥ marut yāti manaḥ tatra eva tiṣṭhati
47. vātyāyām upaśāntāyām rajaḥ na parikampate yatra
marut prāṇaḥ yāti manaḥ tatra eva tiṣṭhati
47. When the whirlwind (vātyā) has subsided, dust (rajas) does not tremble. Where the vital breath (prāṇa) moves as wind, there the mind (manas) remains fixed.
यत्र यत्रानुसरति रथस्तत्रैव सारथिः ।
प्राणसंप्रेरितं चित्तं याति देशान्तरे क्षणात् ॥ ४८ ॥
yatra yatrānusarati rathastatraiva sārathiḥ ,
prāṇasaṃpreritaṃ cittaṃ yāti deśāntare kṣaṇāt 48
48. yatra yatra anusarati rathaḥ tatra eva sārathiḥ
prāṇasaṃpreritam cittam yāti deśāntare kṣaṇāt
48. yatra yatra rathaḥ anusarati,
tatra eva sārathiḥ.
prāṇasaṃpreritam cittam kṣaṇāt deśāntare yāti.
48. Wherever the chariot moves, the charioteer is present there. Similarly, the mind (citta), impelled by the vital energy (prāṇa), instantly travels to another place.
क्षेपणोन्मुक्तपाषाण इव तत्रान्यथा क्षयि ।
यत्र पुष्पं तत्र गन्धो यत्राग्निस्तत्र सोष्णता ॥ ४९ ॥
kṣepaṇonmuktapāṣāṇa iva tatrānyathā kṣayi ,
yatra puṣpaṃ tatra gandho yatrāgnistatra soṣṇatā 49
49. kṣepaṇonmukta-pāṣāṇaḥ iva tatra anyathā kṣayi yatra
puṣpam tatra gandhaḥ yatra agniḥ tatra sa-uṣṇatā
49. kṣepaṇonmukta-pāṣāṇaḥ iva tatra anyathā kṣayi.
yatra puṣpam tatra gandhaḥ,
yatra agniḥ tatra sa-uṣṇatā.
49. The projection [of consciousness/vital energy], like a stone released by throwing, would otherwise be perishable or temporary in that [distant] place. However, the reality is: wherever there is a flower, there is fragrance; wherever there is fire, there is its intrinsic warmth.
यत्र प्राणो मरुद्याति यत्रेन्दुस्तत्र तच्छविः ।
संवित्तिः पवनस्पन्दान्नाडीसंस्पर्शनश्च सः ॥ ५० ॥
yatra prāṇo marudyāti yatrendustatra tacchaviḥ ,
saṃvittiḥ pavanaspandānnāḍīsaṃsparśanaśca saḥ 50
50. yatra prāṇaḥ marut yāti yatra induḥ tatra tat-chaviḥ
saṃvittiḥ pavana-spandāt nāḍī-saṃsparśanaḥ ca saḥ
50. yatra prāṇaḥ marut yāti,
yatra induḥ (asti) tatra tat-chaviḥ.
saṃvittiḥ pavana-spandāt (jāyate).
ca saḥ nāḍī-saṃsparśanaḥ.
50. Wherever the vital energy (prāṇa) moves like wind, and wherever the moon is, there is its radiance. Sensation (saṃvitti) arises from the vibration of the vital air, and that [sensation] is indeed the activation of the subtle energy channels (nāḍīs).
संवित्तिस्फारता चित्तं मनस्तत्प्राणकोटरे ।
सर्वत्र विद्यते संविद्व्योमस्वच्छा जडाजडे ॥ ५१ ॥
saṃvittisphāratā cittaṃ manastatprāṇakoṭare ,
sarvatra vidyate saṃvidvyomasvacchā jaḍājaḍe 51
51. saṃvitti-sphāratā cittam manas tat-prāṇa-koṭare
sarvatra vidyate saṃvit vyoma-svacchā jaḍā-jaḍe
51. saṃvitti-sphāratā (eva) cittam (ca) manas (bhavati).
tat-prāṇa-koṭare (ca sthitam).
vyoma-svacchā saṃvit sarvatra jaḍā-jaḍe vidyate.
51. The expansive nature of sensation (saṃvitti-sphāratā) constitutes the mind (citta) and the mental faculty (manas), which resides within the core of that vital energy (prāṇa). This pure consciousness (saṃvit), clear like space, exists everywhere, pervading both the inert and the sentient.
क्षुभ्यन्तीव तु सा प्राणस्पन्दादित्यनुभूयते ।
सत्तामात्रस्वरूपेण जडेषु समवस्थिता ॥ ५२ ॥
kṣubhyantīva tu sā prāṇaspandādityanubhūyate ,
sattāmātrasvarūpeṇa jaḍeṣu samavasthitā 52
52. kṣubhyantī iva tu sā prāṇaspandāt iti anubhūyate
| sattāmātrasvarūpeṇa jaḍeṣu samavasthitā
52. tu sā prāṇaspandāt kṣubhyantī iva iti anubhūyate
jaḍeṣu sattāmātrasvarūpeṇa samavasthitā
52. However, that [consciousness] is perceived as if agitated due to the vibration of the vital energy (prāṇa). It remains present in inert objects merely in the form of pure existence.
प्राणसंबोधिता वेत्ति वेदनात्मतया जडे ।
नानास्फारसमुल्लासैर्यः पूर्वं परिवल्गति ।
प्राणेऽतीते त्वमननः स एवाशु न वेपति ॥ ५३ ॥
prāṇasaṃbodhitā vetti vedanātmatayā jaḍe ,
nānāsphārasamullāsairyaḥ pūrvaṃ parivalgati ,
prāṇe'tīte tvamananaḥ sa evāśu na vepati 53
53. prāṇasaṃbodhitā vetti vedanātmatayā
jaḍe | nānāsphārasamullāsaiḥ
yaḥ pūrvaṃ parivalgati | prāṇe atīte
tu amananaḥ saḥ eva āśu na vepati
53. prāṇasaṃbodhitā jaḍe vedanātmatayā
vetti yaḥ pūrvaṃ nānāsphārasamullāsaiḥ
parivalgati tu prāṇe
atīte saḥ eva amananaḥ āśu na vepati
53. Enlivened by vital energy (prāṇa), [consciousness] perceives sensation in inert objects. However, that [entity] which previously vibrated with various expansive manifestations, when the vital energy (prāṇa) has departed, that same [entity], becoming mindless, quickly ceases to tremble.
पुर्यष्टके चित्परमा स्वे मुने प्रतिबिम्बति ।
आदर्श एव प्रतिमा दृश्यते नोपलादिषु ॥ ५४ ॥
puryaṣṭake citparamā sve mune pratibimbati ,
ādarśa eva pratimā dṛśyate nopalādiṣu 54
54. puryaṣṭake citparamā sve mune pratibimbati
| ādarśe eva pratimā dṛśyate na upalādiṣu
54. mune citparamā sve puryaṣṭake pratibimbati
pratimā ādarśe eva dṛśyate na upalādiṣu
54. O sage, the supreme consciousness (cit) is reflected in its own subtle body (puryaṣṭaka). Just as an image is seen only in a mirror, and not in stones or similar objects.
मनः पुर्यष्टकं विद्धि सर्वकार्यैककारणम् ।
तदैव भेदैः कथितमन्यैः स्वाशयकल्पितैः ॥ ५५ ॥
manaḥ puryaṣṭakaṃ viddhi sarvakāryaikakāraṇam ,
tadaiva bhedaiḥ kathitamanyaiḥ svāśayakalpitaiḥ 55
55. manaḥ puryaṣṭakaṃ viddhi sarvakāryaikakāraṇam |
tadā eva bhedaiḥ kathitam anyaiḥ svāśayakalpitaiḥ
55. manaḥ puryaṣṭakaṃ sarvakāryaikakāraṇam viddhi
tadā eva anyaiḥ svāśayakalpitaiḥ bhedaiḥ kathitam
55. Understand the mind (manas) as the subtle body (puryaṣṭaka), which is the sole cause of all activities. That same [mind] is then described by others through various classifications, which are conceived by their own intentions.
यस्मादुदेति कलनाकुलदृश्यजालं यत्तत्र च स्थितवदित्यनुभूतमुच्चैः ।
यस्मान्मनो विपरिवर्तति देहदृष्ट्या सर्वं तु तत्परमवस्त्विति विद्धि विश्वम् ॥ ५६ ॥
yasmādudeti kalanākuladṛśyajālaṃ yattatra ca sthitavadityanubhūtamuccaiḥ ,
yasmānmano viparivartati dehadṛṣṭyā sarvaṃ tu tatparamavastviti viddhi viśvam 56
56. yasmāt udeti kalanākula dṛśyajālam yat
tatra ca sthitavat iti anubhūtam uccaiḥ
yasmāt manaḥ viparivartati dehadṛṣṭyā sarvam
tu tat paramavastu iti viddhi viśvam
56. yasmāt kalanākula dṛśyajālam udeti yat ca
tatra uccaiḥ sthitavat iti anubhūtam
yasmāt manaḥ dehadṛṣṭyā viparivartati tat
sarvam viśvam tu paramavastu iti viddhi
56. Understand that the entire universe (viśva) is indeed that supreme reality (paramavastu) from which the bewildering net of perceptions arises, within which it is clearly experienced as abiding, and from which the mind, perceiving through the body, constantly changes.

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 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 (current chapter) 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