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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-32

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ईश्वर उवाच ।
मुने श्रृणु कथं कार्यकारिणी स्पन्दशालिनी ।
चरन्ती च तनुं पुंसामुपैति परमाभिधाम् ॥ १ ॥
īśvara uvāca ,
mune śrṛṇu kathaṃ kāryakāriṇī spandaśālinī ,
carantī ca tanuṃ puṃsāmupaiti paramābhidhām 1
1. īśvara uvāca mune śṛṇu katham kāryakāriṇī spandaśālinī
carantī ca tanum puṃsām upaiti paramābhidhām
1. īśvara uvāca mune śṛṇu katham kāryakāriṇī spandaśālinī
ca puṃsām tanum carantī paramābhidhām upaiti
1. Īśvara said: O sage, listen! How does the effective and pulsating (spandaśālinī) [principle], operating within the bodies of beings, attain the supreme designation?
प्राक्तनैस्तैर्निहन्त्येव स्वमनोमननेहितैः ।
कर्मव्रातैर्विचित्रेहैः परिपीवरतां गतैः ॥ २ ॥
prāktanaistairnihantyeva svamanomananehitaiḥ ,
karmavrātairvicitrehaiḥ paripīvaratāṃ gataiḥ 2
2. prāktanaiḥ taiḥ nihanti eva svamanomananehitaiḥ
karmavrātataiḥ vicitraihaiḥ paripīvaratām gataiḥ
2. prāktanaiḥ taiḥ svamanomananehitaiḥ karmavrātataiḥ
vicitraihaiḥ paripīvaratām gataiḥ eva nihanti
2. Indeed, it (the path to the supreme designation) is obstructed by past accumulated actions (karma), by desires and mental processes originating from one's own mind, and by the diverse endeavors within a multitude of actions (karma) that have become greatly intensified.
मनस्तया गता शक्तिः सज्जडेवागता चितेः ।
सा स्फुरत्यनया ब्रह्मन्नुचिता शक्तिभूतया ॥ ३ ॥
manastayā gatā śaktiḥ sajjaḍevāgatā citeḥ ,
sā sphuratyanayā brahmannucitā śaktibhūtayā 3
3. manastayā gatā śaktiḥ satjaḍā iva āgatā citeḥ
sā sphurati anayā brahman ucitā śaktibhūtayā
3. brahman manastayā gatā satjaḍā iva citeḥ āgatā
sā śaktiḥ ucitā anayā śaktibhūtayā sphurati
3. That power (śakti), having assumed the nature of the mind (manas) and appearing as if both real and inert, has emerged from consciousness (cit). O Brahman, that power (śakti) manifests appropriately through its inherent power-nature.
अस्याः प्रसादादिह सा चित्कलङ्कवती मुने ।
जगद्गन्धर्वनगरं करोति न करोति च ॥ ४ ॥
asyāḥ prasādādiha sā citkalaṅkavatī mune ,
jagadgandharvanagaraṃ karoti na karoti ca 4
4. asyāḥ prasādāt iha sā citkalaṅkavatī mune
jagatgandharvanagaram karoti na karoti ca
4. mune asyāḥ prasādāt iha sā citkalaṅkavatī
jagatgandharvanagaram karoti ca na karoti
4. O sage, by her grace, this consciousness (cit), though blemished, here both creates and does not create the world, which is like an illusory city of Gandharvas.
चित्ताद्यसत्तया देहो मूकस्तिष्ठति कुड्यवत् ।
तत्सत्तया हि स्फुरति नभःसंप्रेरिताश्मवत् ॥ ५ ॥
cittādyasattayā deho mūkastiṣṭhati kuḍyavat ,
tatsattayā hi sphurati nabhaḥsaṃpreritāśmavat 5
5. cittaādyasattayā dehaḥ mūkaḥ tiṣṭhati kuḍyavat
tatsattayā hi sphurati nabhaḥsaṃpreritaaśmavat
5. cittaādyasattayā dehaḥ kuḍyavat mūkaḥ tiṣṭhati,
hi tatsattayā nabhaḥsaṃpreritaaśmavat sphurati
5. When the mind (citta) and other faculties are inactive or non-existent, the body remains inert like a wall. Indeed, by the existence of that (mind), it vibrates and functions, just like a stone propelled by the sky (wind).
सर्वस्थयात्मशक्त्यैव जीव एष स्फुरत्यलम् ।
मुकुरो बिम्बमादत्ते द्रव्यात्मन्यस्थितादपि ॥ ७ ॥
sarvasthayātmaśaktyaiva jīva eṣa sphuratyalam ,
mukuro bimbamādatte dravyātmanyasthitādapi 7
7. sarvasthayā ātmaśaktyā eva jīvaḥ eṣaḥ sphurati alam
mukuraḥ bimbam ādatte dravyātmani asthitāt api
7. sarvasthayā ātmaśaktyā eva eṣaḥ jīvaḥ alam sphurati,
mukuraḥ dravyātmani asthitāt api bimbam ādatte
7. This individual soul (jīva) indeed manifests completely by the power of the (supreme) self (ātman) that pervades all. Just as a mirror reflects an image even when that image is not present within the mirror's own substance.
प्रविस्मृतस्वभावत्वाज्जीवोऽयं जडतां गतः ।
मोहाद्विस्मृतभावत्वाच्छूद्रतामिव सद्द्विजः ॥ ८ ॥
pravismṛtasvabhāvatvājjīvo'yaṃ jaḍatāṃ gataḥ ,
mohādvismṛtabhāvatvācchūdratāmiva saddvijaḥ 8
8. pravismṛtasvabhāvatvāt jīvaḥ ayam jaḍatām gataḥ
mohāt vismṛtabhāvatvāt śūdratām iva sat dvijaḥ
8. ayam jīvaḥ pravismṛtasvabhāvatvāt jaḍatām gataḥ,
mohāt vismṛtabhāvatvāt sat dvijaḥ śūdratām iva (gataḥ)
8. This individual soul (jīva) has fallen into inertia because it has completely forgotten its intrinsic nature (svabhāva), just as a true twice-born (dvija) might descend to the state of a śūdra by forgetting his true position due to delusion.
प्रविस्मृतस्वभावा हि चिच्चित्तत्वमुपागता ।
मोहापहतचित्तत्वात्सुमहानिव दीनताम् ॥ ९ ॥
pravismṛtasvabhāvā hi ciccittatvamupāgatā ,
mohāpahatacittatvātsumahāniva dīnatām 9
9. pravismṛtasvabhāvā hi cit cittatvam upāgatā
mohāpahatacittatvāt sumahān iva dīnatām
9. hi pravismṛtasvabhāvā cit mohāpahatacittatvāt
sumahān iva dīnatām cittatvam upāgatā
9. Indeed, pure consciousness, having completely forgotten its own intrinsic nature (dharma), takes on the state of mind. This occurs just as a very great person, due to a mind afflicted by delusion, might descend to wretchedness.
जडयाऽवशया देहो वातशक्तिसमानया ।
संचाल्यते तदनया वारीव वीचिमालया ॥ १० ॥
jaḍayā'vaśayā deho vātaśaktisamānayā ,
saṃcālyate tadanayā vārīva vīcimālayā 10
10. jaḍayā avaśayā dehaḥ vātaśaktisamānayā
sañcālyate tat anayā vāri iva vīcimālayā
10. tat jaḍayā avaśayā vātaśaktisamānayā
anayā dehaḥ vāri iva vīcimālayā sañcālyate
10. Thus, the body is set in motion by this inert and powerless force, which is comparable to the power (śakti) of wind, just as water is moved by a series of waves.
कर्मात्मना वराकेण जीवेन मनसामुना ।
चाल्यन्ते देहयन्त्राणि पाषाणा इव वायुना ॥ ११ ॥
karmātmanā varākeṇa jīvena manasāmunā ,
cālyante dehayantrāṇi pāṣāṇā iva vāyunā 11
11. karmātmanā varākeṇa jīvena manasā amunā
cālyante dehayantrāṇi pāṣāṇāḥ iva vāyunā
11. varākeṇa karmātmanā jīvena amunā manasā
dehayantrāṇi vāyunā pāṣāṇāḥ iva cālyante
11. The body-machines are set in motion by the wretched individual soul, whose essence is action (karma) and whose being is self (ātman), and by that mind, just as stones are moved by the wind.
शरीरशकटानां हि कर्षणे परमात्मना ।
मनःप्राणोदयौ ब्रह्मन्कृतौ कर्मकृतौ दृढौ ॥ १२ ॥
śarīraśakaṭānāṃ hi karṣaṇe paramātmanā ,
manaḥprāṇodayau brahmankṛtau karmakṛtau dṛḍhau 12
12. śarīraśakaṭānām hi karṣaṇe paramātmanā
manaḥprāṇodayau brahman kṛtau karmakṛtau dṛḍhau
12. brahman hi paramātmanā śarīraśakaṭānām karṣaṇe
karmakṛtau dṛḍhau manaḥprāṇodayau kṛtau
12. O (Brahman), indeed, the emergence of mind and vital breath – which are firm and perform actions (karma) – were created by the Supreme Self (paramātman) for the pulling of the body-carts.
चिज्जडं तूररीकृत्य रूपं जीवत्वमेत्य च ।
मनोरथमुपारुह्य वहत्प्राणतुरंगमम् ॥ १३ ॥
cijjaḍaṃ tūrarīkṛtya rūpaṃ jīvatvametya ca ,
manorathamupāruhya vahatprāṇaturaṃgamam 13
13. cijjadam tūrarīkṛtya rūpam jīvatvam etya ca
manoratham upāruhya vahantprāṇaturaṅgamam
13. cijjadam rūpam tūrarīkṛtya,
jīvatvam etya ca,
vahantprāṇaturaṅgamam manoratham upāruhya
13. Embracing a form that is both conscious and inert, and thereby attaining individual existence (jīvatva), one mounts the chariot of mind, which is propelled by the horses of the vital breaths (prāṇa).
क्वचिज्जातपदार्थत्वं क्वचिन्नष्टपदार्थताम् ।
क्वचिद्वहुपदार्थत्वं क्वचिदेकपदार्थताम् ॥ १४ ॥
kvacijjātapadārthatvaṃ kvacinnaṣṭapadārthatām ,
kvacidvahupadārthatvaṃ kvacidekapadārthatām 14
14. kvacit jātapadaartatvam kvacit naṣṭapadaartatām
kvacit bahupadaartatvam kvacit ekapadaartatām
14. kvacit jātapadaartatvam,
kvacit naṣṭapadaartatām,
kvacit bahupadaartatvam,
kvacit ekapadaartatām (prāpnoti)
14. Sometimes (it experiences) the state of an existing entity, sometimes the state of a destroyed entity; sometimes the state of having many entities, sometimes the state of having a single entity.
गतेव भिन्नेवास्त्येवमत्यजन्ती निजं पदम् ।
जलतेव तरङ्गत्वं सैवासदसदोदिता ॥ १५ ॥
gateva bhinnevāstyevamatyajantī nijaṃ padam ,
jalateva taraṅgatvaṃ saivāsadasadoditā 15
15. gataa iva bhinnaa iva asti evam atyajantī nijam
padam jalataa iva taraṅgatvam saa eva asatsaduditā
15. gataa iva,
bhinnaa iva,
evam asti,
nijam padam atyajantī; jalataa iva taraṅgatvam (yathā),
saa eva asatsaduditā
15. Though seemingly departed or distinct, it remains, never abandoning its own intrinsic nature (padam); just as the state of waviness (taraṅgatva) pertains to water (jala), so too is that (nature) described as both existent and non-existent (sadasat).
उपजीव्यात्मनो रूपं परं स्फुरति वृत्तिषु ।
आलोकमुपजीव्येमं रूपश्रीर्दृश्यगा यथा ॥ १६ ॥
upajīvyātmano rūpaṃ paraṃ sphurati vṛttiṣu ,
ālokamupajīvyemaṃ rūpaśrīrdṛśyagā yathā 16
16. upajīvya ātmanaḥ rūpam param sphurati vṛttiṣu
ālokam upajīvya imam rūpaśrīḥ dṛśyagā yathā
16. ātmanaḥ rūpam upajīvya param vṛttiṣu sphurati,
yathā imam ālokam upajīvya rūpaśrīḥ dṛśyagā
16. The supreme (reality) manifests in the modifications (vṛtti) by depending on the form of the Self (ātman). Just as the splendor of visible forms (rūpaśrī) becomes perceptible by depending on this light.
परमात्मनि चित्तत्त्वे स्थिते सति निरामये ।
जीवो जीवति सालोकं दीपे सति गृहं यथा ॥ १७ ॥
paramātmani cittattve sthite sati nirāmaye ,
jīvo jīvati sālokaṃ dīpe sati gṛhaṃ yathā 17
17. paramātmani cittattve sthite sati niramaye
jīvaḥ jīvati sālokam dīpe sati gṛham yathā
17. niramaye cittattve paramātmani sthite sati
jīvaḥ sālokam jīvati yathā dīpe sati gṛham
17. When the individual soul (jīva) becomes established in the supreme self (paramātman), which is the flawless essence of consciousness, it lives in a state of illumination, just as a house becomes illuminated when there is a lamp.
आधयो व्याधयश्चैव प्रयान्त्यस्य प्रपीनताम् ।
अपामिव तरङ्गत्वं वीचित्वस्येव फेनता ॥ १८ ॥
ādhayo vyādhayaścaiva prayāntyasya prapīnatām ,
apāmiva taraṅgatvaṃ vīcitvasyeva phenatā 18
18. ādhayaḥ vyādhayaḥ ca eva prayānti asya prapīnatām
apām iva taraṅgatvam vīcitvasya iva phenatā
18. asya ādhayaḥ ca vyādhayaḥ eva prapīnatām
prayānti iva apām taraṅgatvam vīcitvasya phenatā
18. Mental anxieties and physical ailments for such a person dissolve into insignificance, just as the state of being a wave is to water, or the state of being foam is to waviness.
आधिव्याधिभिराकीर्णशरीराम्भोजषट्पदः ।
जीवो वैषम्यमायाति तरङ्गत्वे यथा पयः ॥ १९ ॥
ādhivyādhibhirākīrṇaśarīrāmbhojaṣaṭpadaḥ ,
jīvo vaiṣamyamāyāti taraṅgatve yathā payaḥ 19
19. ādhivyādhibhiḥ ākīrṇaśarīrāmbhojaṣaṭpadaḥ
jīvaḥ vaiṣamyam āyāti taraṅgatve yathā payaḥ
19. ādhivyādhibhiḥ ākīrṇaśarīrāmbhojaṣaṭpadaḥ
jīvaḥ vaiṣamyam āyāti yathā payaḥ taraṅgatve
19. The individual soul (jīva), which is like a bee on the lotus of a body afflicted by mental anxieties and physical ailments, falls into imbalance, just as water does when it becomes waves.
चिच्छक्तिः सर्वशक्तित्वान्नाहं चिदिति भावनात् ।
अत्र सैवैति वैवश्यं सूर्यो दीप्तैरिवाम्बुदैः ॥ २० ॥
cicchaktiḥ sarvaśaktitvānnāhaṃ ciditi bhāvanāt ,
atra saivaiti vaivaśyaṃ sūryo dīptairivāmbudaiḥ 20
20. citśaktiḥ sarvaśaktitvāt na aham cit iti bhāvanāt
atra sā eva eti vaivaśyam sūryaḥ dīptaiḥ iva ambudaiḥ
20. atra citśaktiḥ sarvaśaktitvāt aham cit na iti bhāvanāt
vaivaśyam eti yathā sūryaḥ dīptaiḥ ambudaiḥ iva
20. Because of the idea 'I am not consciousness', the power of consciousness (cicchakti), despite its all-encompassing power (sarvaśaktitva), becomes helpless here, just as the sun is obscured by bright clouds.
वैवश्याच्चयवती मौढ्यान्न विन्दत्यात्मसंविदम् ।
घनजाड्यपराभूतः स्वाङ्गावदलनं यथा ॥ २१ ॥
vaivaśyāccayavatī mauḍhyānna vindatyātmasaṃvidam ,
ghanajāḍyaparābhūtaḥ svāṅgāvadalanaṃ yathā 21
21. vaivaśyāt cyavatī mauḍhyāt na vindati ātmasaṃvidam
ghanajāḍyaparābhūtaḥ svāṅgāvadalanam yathā
21. vaivaśyāt mauḍhyāt cyavatī ātmasaṃvidam na
vindati yathā ghanajāḍyaparābhūtaḥ svāṅgāvadalanam
21. Due to helplessness and ignorance, one loses touch with self-awareness (ātman), just as someone overwhelmed by profound dullness does not perceive the mutilation of their own limb.
प्राप्य चाप्यनुसंधानमस्या मोहो विनश्यति ।
घनमोहरतो जन्तुः स्वकार्यस्मरणं यथा ॥ २२ ॥
prāpya cāpyanusaṃdhānamasyā moho vinaśyati ,
ghanamoharato jantuḥ svakāryasmaraṇaṃ yathā 22
22. prāpya ca api anusandhānam asyāḥ mohaḥ vinaśyati
ghanamoharataḥ jantuḥ svakāryasmaraṇam yathā
22. asyāḥ anusandhānam prāpya api ca mohaḥ vinaśyati
yathā ghanamoharataḥ jantuḥ svakāryasmaraṇam
22. And having obtained discernment of this (self-awareness), one's delusion (moha) perishes, just as a creature absorbed in dense delusion loses the memory of its own purpose.
यदाङ्गसंविदां वातस्पन्दशक्तिः प्रमोषतः ।
न करोत्यनुसंधानं कुष्ठी स्पन्दैषणं यथा ॥ २३ ॥
yadāṅgasaṃvidāṃ vātaspandaśaktiḥ pramoṣataḥ ,
na karotyanusaṃdhānaṃ kuṣṭhī spandaiṣaṇaṃ yathā 23
23. yadā aṅgasaṃvidām vātaspandaśaktiḥ pramoṣataḥ na
karoti anusandhānam kuṣṭhī spandaiṣaṇam yathā
23. yadā aṅgasaṃvidām vātaspandaśaktiḥ pramoṣataḥ
anusandhānam na karoti yathā kuṣṭhī spandaiṣaṇam
23. When, due to the loss of the body's vital energetic power of sensation, one fails to exercise discernment (anusandhānam), just as a leper does not experience the perception of movement.
असंवित्स्पन्दतो देहे पद्मपत्रं हृदि स्थितम् ।
न स्फुरत्यपरामृष्टं दारुपात्रं यथा बहिः ॥ २४ ॥
asaṃvitspandato dehe padmapatraṃ hṛdi sthitam ,
na sphuratyaparāmṛṣṭaṃ dārupātraṃ yathā bahiḥ 24
24. asaṃvitspandataḥ dehe padmapatram hṛdi sthitam
na sphurati aparāmṛṣṭam dārupātram yathā bahiḥ
24. dehe asaṃvitspandataḥ hṛdi sthitam padmapatram
na sphurati yathā bahiḥ aparāmṛṣṭam dārupātram
24. Due to the absence of conscious pulsation in the body, the lotus petal situated in the heart does not quiver, just as an untouched wooden vessel outside remains inert.
निःस्पन्दे पद्मपत्रेऽन्तः प्राणाः शान्तिं प्रयान्त्यमी ।
तालवृन्ते यथाऽस्पन्दे बहिः पवनशक्तयः ॥ २५ ॥
niḥspande padmapatre'ntaḥ prāṇāḥ śāntiṃ prayāntyamī ,
tālavṛnte yathā'spande bahiḥ pavanaśaktayaḥ 25
25. niḥspande padmapatre antaḥ prāṇāḥ śāntim prayānti
amī tālavṛnte yathā aspande bahiḥ pavanaśaktayaḥ
25. niḥspande padmapatre antaḥ amī prāṇāḥ śāntim prayānti
yathā aspande tālavṛnte bahiḥ pavanaśaktayaḥ
25. When a lotus leaf is perfectly still, these vital energies (prāṇas) within it come to rest, just as external wind forces cease when a palm fan is not moved.
प्राणे शान्तेतरस्पर्शे जीवो निष्पूर्णमूकताम् ।
याति शान्ते नभोवायौ न दृश्यत्वं यथा रजः ॥ २६ ॥
prāṇe śāntetarasparśe jīvo niṣpūrṇamūkatām ,
yāti śānte nabhovāyau na dṛśyatvaṃ yathā rajaḥ 26
26. prāṇe śāntetaraspare jīvaḥ niṣpūrṇamūkatām yāti
śānte nabhas vāyau na dṛśyatvam yathā rajaḥ
26. prāṇe śāntetaraspare jīvaḥ niṣpūrṇamūkatām yāti
yathā śānte nabhas vāyau rajaḥ na dṛśyatvam
26. When the vital breath (prāṇa) is agitated, touching anything other than tranquility, the individual soul (jīva) becomes completely still and mute, just as dust is not visible when the atmospheric wind is calm.
विरजं विगताधारं मनो हि शिष्यते मुने ।
तिष्ठत्यात्मपदं लब्ध्वा जलादितरुबीजवत् ॥ २७ ॥
virajaṃ vigatādhāraṃ mano hi śiṣyate mune ,
tiṣṭhatyātmapadaṃ labdhvā jalāditarubījavat 27
27. virajam vigatādhāram manaḥ hi śiṣyate mune
tiṣṭhati ātmapadam labdhvā jalādi tarubījavat
27. mune hi virajam vigatādhāram manaḥ ātmapadam
labdhvā tiṣṭhati śiṣyate jalādi tarubījavat
27. O sage, the mind (manas) truly remains, freed from impurities and without external support, having attained its own intrinsic nature (ātman), just like a tree seed nourished by water.
इति वैकल्यमायातैः कारणौघैः समन्ततः ।
पुर्यष्टके शमं याते देहः पतति निश्चलः ॥ २८ ॥
iti vaikalyamāyātaiḥ kāraṇaughaiḥ samantataḥ ,
puryaṣṭake śamaṃ yāte dehaḥ patati niścalaḥ 28
28. iti vaikalayam āyātaiḥ kāraṇaughaiḥ samantataḥ
puryaṣṭake śamam yāte dehaḥ patati niścalaḥ
28. iti samantataḥ vaikalayam āyātaiḥ kāraṇaughaiḥ
puryaṣṭake śamam yāte dehaḥ niścalaḥ patati
28. Thus, when the multitude of causes for its disintegration arises all around, and the subtle body (puryāṣṭaka) ceases, the physical body (deha) falls motionless.
चिच्चेत्यचेतनान्मोहात्स्पन्दमायान्ति वासनाः ।
तदीरिता स्मरत्यन्तरन्यद्विस्मरति स्वयम् ॥ २९ ॥
ciccetyacetanānmohātspandamāyānti vāsanāḥ ,
tadīritā smaratyantaranyadvismarati svayam 29
29. cit cetya-acetanāt mohāt spandam āyānti vāsanāḥ
tad-īritā smarati antar anyat vismarati svayam
29. mohāt cetya-acetanāt vāsanāḥ cit spandam āyānti.
(tataḥ) tad-īritā (vastūni) antar smarati,
anyat svayam vismarati.
29. From delusion, latent impressions (vāsanāḥ) arise, stirred by the objects of consciousness, whether perceived consciously or unconsciously. Propelled by these impressions, the mind remembers them internally and spontaneously forgets other things.
हृत्पद्मपत्रस्फुरणात्स्फुटं पुर्यष्टकं भवेत् ।
हृत्पद्मयन्त्रे वहनाद्रुद्धे पुर्यष्टकं क्षयि ॥ ३० ॥
hṛtpadmapatrasphuraṇātsphuṭaṃ puryaṣṭakaṃ bhavet ,
hṛtpadmayantre vahanādruddhe puryaṣṭakaṃ kṣayi 30
30. hṛt-padma-patra-sphuraṇāt sphuṭam puryaṣṭakam bhavet
hṛt-padma-yantre vahanāt ruddhe puryaṣṭakam kṣayi
30. hṛt-padma-patra-sphuraṇāt puryaṣṭakam sphuṭam bhavet.
hṛt-padma-yantre vahanāt ruddhe (sati),
puryaṣṭakam kṣayi (bhavet).
30. From the throbbing of the heart-lotus's petals, the subtle body (puryaṣṭaka) clearly manifests. When the flow within the mechanism of the heart-lotus is obstructed, the subtle body (puryaṣṭaka) diminishes.
देहे पुर्यष्टकं यावदस्ति तावत्स जीवति ।
शान्ते पुर्यष्टके देहो मृत इत्युच्यते द्विज ॥ ३१ ॥
dehe puryaṣṭakaṃ yāvadasti tāvatsa jīvati ,
śānte puryaṣṭake deho mṛta ityucyate dvija 31
31. dehe puryaṣṭakam yāvat asti tāvat saḥ jīvati
śānte puryaṣṭake dehaḥ mṛtaḥ iti ucyate dvija
31. dehe puryaṣṭakam yāvat asti,
tāvat saḥ jīvati.
puryaṣṭake śānte (sati),
dehaḥ mṛtaḥ iti dvija ucyate.
31. As long as the subtle body (puryaṣṭaka) resides in the physical body, so long does one live. When the subtle body (puryaṣṭaka) has subsided, the physical body is declared dead, O twice-born (dvija).
विरुद्धमलसंबोधाच्छेदभेददशावशात् ।
न प्रस्फुरति हृत्पद्मयन्त्रमभ्यन्तरे यदा ॥ ३२ ॥
viruddhamalasaṃbodhācchedabhedadaśāvaśāt ,
na prasphurati hṛtpadmayantramabhyantare yadā 32
32. viruddha-mala-saṃbodha-ccheda-bheda-daśā-vaśāt
na prasphurati hṛt-padma-yantram abhyantare yadā
32. yadā viruddha-mala-saṃbodha-ccheda-bheda-daśā-vaśāt abhyantare hṛt-padma-yantram na prasphurati (tadā.
.
.
implied)
32. When, due to the state of severing and breaking the comprehension of adverse impurities, the mechanism of the heart-lotus (hṛtpadmayantra) ceases to throb internally.
तदा पुर्यष्टकं शान्तिमुपैति गगने शनैः ।
संरोधिते वातयन्त्रे यथा पवनसंततिः ॥ ३३ ॥
tadā puryaṣṭakaṃ śāntimupaiti gagane śanaiḥ ,
saṃrodhite vātayantre yathā pavanasaṃtatiḥ 33
33. tadā puryaṣṭakam śāntim upaiti gagane śanaiḥ
saṃrodhite vātayantre yathā pavanasamtatiḥ
33. tadā puryaṣṭakam śanaiḥ gagane śāntim upaiti
yathā vātayantre saṃrodhite pavanasamtatiḥ
33. Then, the subtle body (puryaṣṭaka) gradually attains tranquility (śānti) in the ether (gagane), just as the flow of air (pavana-saṃtati) ceases when a wind-controlling mechanism (vātayantra) is obstructed.
स्वसंवित्तिवशाज्जीवो वैवश्यमुपगच्छति ।
पद्मयन्त्रं शरीरस्थं प्रवाहं याति नित्यदा ॥ ३४ ॥
svasaṃvittivaśājjīvo vaivaśyamupagacchati ,
padmayantraṃ śarīrasthaṃ pravāhaṃ yāti nityadā 34
34. svasaṃvittivaśāt jīvaḥ vaivaśyam upagacchati
padmayantram śarīrastham pravāham yāti nityadā
34. jīvaḥ svasaṃvittivaśāt vaivaśyam upagacchati
śarīrastham padmayantram nityadā pravāham yāti
34. Owing to the influence of its own (limited) consciousness, the individual soul (jīva) becomes subject to helplessness. The lotus-like mechanism (padmayantra) situated within the body constantly flows.
वासना विमला येषां हृदयान्नापसर्पति ।
स्थिरैकरूपजीवास्ते जीवन्मुक्ताश्चिरायुषः ॥ ३५ ॥
vāsanā vimalā yeṣāṃ hṛdayānnāpasarpati ,
sthiraikarūpajīvāste jīvanmuktāścirāyuṣaḥ 35
35. vāsanā vimalā yeṣām hṛdayāt na apasarpati
sthirai-ekarupajīvāḥ te jīvanmuktāḥ cirāyuṣaḥ
35. yeṣām vimalā vāsanā hṛdayāt na apasarpati te
sthirai-ekarupajīvāḥ jīvanmuktāḥ cirāyuṣaḥ
35. Those whose pure latent impressions (vāsanā) do not depart from their heart, they are individuals whose inner being (jīva) is of a steady, singular nature, liberated while living (jīvanmukta), and long-lived.
संरुद्धे पद्मयन्त्रे हि प्राणे शान्तिमुपागते ।
देहः पतत्यधैर्योऽयं काष्ठलोष्टसमः क्षितौ ॥ ३६ ॥
saṃruddhe padmayantre hi prāṇe śāntimupāgate ,
dehaḥ patatyadhairyo'yaṃ kāṣṭhaloṣṭasamaḥ kṣitau 36
36. saṃruddhe padmayantre hi prāṇe śāntim upāgate dehaḥ
patati adhairyaḥ ayam kāṣṭhaloṣṭhasamaḥ kṣitau
36. hi padmayantre saṃruddhe prāṇe śāntim upāgate ayam
adhairyaḥ dehaḥ kāṣṭhaloṣṭhasamaḥ kṣitau patati
36. Indeed, when the lotus-like mechanism (padmayantra) is completely restrained, and the vital breath (prāṇa) has attained tranquility (śānti), this body, devoid of steadiness, falls to the ground like a piece of wood or a clod of earth.
यथैव व्योम मरुति लीनं पुर्यष्टकं भवेत् ।
तथैव तत्रैव तदा लयमेति मनो मुने ॥ ३७ ॥
yathaiva vyoma maruti līnaṃ puryaṣṭakaṃ bhavet ,
tathaiva tatraiva tadā layameti mano mune 37
37. yathā eva vyoma maruti līnam puryaṣṭakam bhavet
tathā eva tatra eva tadā layam eti manaḥ mune
37. mune yathā eva vyoma maruti līnam puryaṣṭakam bhavet,
tathā eva tatra eva tadā manaḥ layam eti
37. O sage, just as the subtle body becomes absorbed into the vital breath, similarly, at that very moment and place, the mind merges and dissolves.
सुचिराभ्यस्तभावं तु वासनाखचितं मनः ।
यत्र तत्र भ्रमत्स्वर्गनरकादि प्रपश्यति ॥ ३८ ॥
sucirābhyastabhāvaṃ tu vāsanākhacitaṃ manaḥ ,
yatra tatra bhramatsvarganarakādi prapaśyati 38
38. su-cirā-abhyasta-bhāvam tu vāsanā-khacitam manaḥ
yatra tatra bhramat svarga-naraka-ādi prapaśyati
38. tu su-cirā-abhyasta-bhāvam vāsanā-khacitam manaḥ
yatra tatra bhramat svarga-naraka-ādi prapaśyati
38. Indeed, the mind, having long cultivated a certain state and being permeated by latent impressions, wanders here and there, perceiving heavens, hells, and other such realms.
शरीरं शवतामेति मनोमारुतवर्जितम् ।
गते गृहजने दूरं गृहं संशून्यतामिव ॥ ३९ ॥
śarīraṃ śavatāmeti manomārutavarjitam ,
gate gṛhajane dūraṃ gṛhaṃ saṃśūnyatāmiva 39
39. śarīram śavatām eti manaḥ-māruta-varjitam
gate gṛha-jane dūram gṛham sam-śūnyatām iva
39. manaḥ-māruta-varjitam śarīram śavatām eti; gṛha-jane dūram gate,
gṛham sam-śūnyatām iva
39. The body, when deprived of the mind and vital breath, attains the state of a corpse, just as a house, when its inhabitants have gone far away, attains a state of complete emptiness.
सर्वगा चिच्चेतनतो जीवीभूय मनःस्थिता ।
पुर्यष्टकवपुर्भूत्वा साऽऽतिवाहिकदेहिनी ॥ ४० ॥
sarvagā ciccetanato jīvībhūya manaḥsthitā ,
puryaṣṭakavapurbhūtvā sā''tivāhikadehinī 40
40. sarva-gā cit cetanataḥ jīvī-bhūya manaḥ-sthitā
puryaṣṭaka-vapuḥ bhūtvā sā ātivāhika-dehinī
40. sarva-gā cit cetanataḥ jīvī-bhūya manaḥ-sthitā,
sā puryaṣṭaka-vapuḥ bhūtvā ātivāhika-dehinī
40. The all-pervading consciousness, by virtue of its conscious nature, becomes a living being dwelling in the mind. Having then taken on the form of the subtle body, that very consciousness itself becomes endowed with a subtle transmigratory body.
तन्मात्रपञ्चकं चित्तं क्रोडीकृत्य व्यवस्थिता ।
स्वप्नभ्रमवदाकारं भावात्स्थूलं प्रपश्यति ॥ ४१ ॥
tanmātrapañcakaṃ cittaṃ kroḍīkṛtya vyavasthitā ,
svapnabhramavadākāraṃ bhāvātsthūlaṃ prapaśyati 41
41. tanmātrapañcakam cittam kroḍīkṛtya vyavasthitā |
svapnabhramavadākāram bhāvāt sthūlam prapaśyati ||
41. cittam tanmātrapañcakam kroḍīkṛtya vyavasthitā
bhāvāt svapnabhramavadākāram sthūlam prapaśyati
41. Having embraced the group of five subtle elements (tanmātras), the mind (citta), being thus established, perceives the gross form as having the appearance of a dream-like illusion, due to its intrinsic nature (bhāvāt).
दृढभावनया पश्चात्तत्रैव रसशालिनी ।
आतिवाहिकदेहत्वं विस्मरत्यखिलं क्षणात् ॥ ४२ ॥
dṛḍhabhāvanayā paścāttatraiva rasaśālinī ,
ātivāhikadehatvaṃ vismaratyakhilaṃ kṣaṇāt 42
42. dṛḍhabhāvanayā paścāt tatra eva rasaśālinī |
ātivāhikadehatvam vismarati akhilam kṣaṇāt ||
42. paścāt dṛḍhabhāvanayā tatra eva rasaśālinī
ātivāhikadehatvam akhilam kṣaṇāt vismarati
42. Afterwards, through firm contemplation (bhāvanā), [the mind/conscious principle], becoming fully absorbed in that very [object or state], instantly and completely forgets its own subtle (ātivāhika) body.
असत्येव शरीरेऽस्मिन्कृतकृत्रिमभावना ।
नयत्यसत्यं सत्यत्वं सत्यं चासत्यतामपि ॥ ४३ ॥
asatyeva śarīre'sminkṛtakṛtrimabhāvanā ,
nayatyasatyaṃ satyatvaṃ satyaṃ cāsatyatāmapi 43
43. asati eva śarīre asmin kṛtakṛtrimabhāvanā | nayati
asatyam satyatvam satyam ca asatyatām api ||
43. asati eva asmin śarīre,
kṛtakṛtrimabhāvanā asatyam satyatvam nayati ca satyam asatyatām api nayati
43. Even when this body is non-existent, [the conscious principle], having created an artificial mental impression (bhāvanā), transforms the unreal into reality and also the real into unreality.
सर्वगा हि चिदंशेन जीवीभूयाभवन्मनः ।
मनः पुर्यष्टकरथमाक्रामति ततो जगत् ॥ ४४ ॥
sarvagā hi cidaṃśena jīvībhūyābhavanmanaḥ ,
manaḥ puryaṣṭakarathamākrāmati tato jagat 44
44. sarvagā hi cidaṃśena jīvībhūya abhavat manaḥ |
manaḥ puryaṣṭakaratham ākramati tataḥ jagat ||
44. hi sarvagā cidaṃśena jīvībhūya manaḥ abhavat manaḥ puryaṣṭakaratham ākramati,
tataḥ jagat
44. Indeed, the all-pervading [conscious principle], by a part of its consciousness, becoming a living entity (jīva), became the mind (manas). Then the mind pervades the chariot of the subtle body (puryaṣṭaka), and thereafter, the entire world (jagat).
पुर्यष्टकं वातमयं देहमुत्थापयत्यलम् ।
हृत्स्पन्दिवेताल इव जीवतीत्युच्यते तदा ॥ ४५ ॥
puryaṣṭakaṃ vātamayaṃ dehamutthāpayatyalam ,
hṛtspandivetāla iva jīvatītyucyate tadā 45
45. pury-aṣṭakam vātamayam deham utthāpayati alam
hṛt-spandi vetālaḥ iva jīvati iti ucyate tadā
45. vātamayam pury-aṣṭakam deham alam utthāpayati.
tadā hṛt-spandi vetālaḥ iva jīvati iti ucyate.
45. The eight-fold subtle body (pury-aṣṭaka), which is constituted by vital air (prāṇa), sufficiently sustains the physical body. At that time, it is said to live, just like a Vetala (spirit) causes a corpse to pulsate with a heartbeat.
क्षीणे पुर्यष्टके चित्तं यदा व्योमनि लीयते ।
तदा स्फुरति देहोऽयं मृत इत्युच्यतेऽपि च ॥ ४६ ॥
kṣīṇe puryaṣṭake cittaṃ yadā vyomani līyate ,
tadā sphurati deho'yaṃ mṛta ityucyate'pi ca 46
46. kṣīṇe pury-aṣṭake cittam yadā vyomani līyate
tadā sphurati dehaḥ ayam mṛtaḥ iti ucyate api ca
46. yadā pury-aṣṭake kṣīṇe cittam vyomani līyate,
tadā ayam dehaḥ sphurati api ca mṛtaḥ iti ucyate.
46. When the eight-fold subtle body (pury-aṣṭaka) is diminished, and consciousness (citta) merges into the void (vyoman), then this body simply exists and is also declared to be dead.
स्वभाववशतो जीवो विस्मृत्या शक्तिमृच्छति ।
वैवश्यात्कालवशतः पर्णं जर्जरतामिव ॥ ४७ ॥
svabhāvavaśato jīvo vismṛtyā śaktimṛcchati ,
vaivaśyātkālavaśataḥ parṇaṃ jarjaratāmiva 47
47. svabhāva-vaśataḥ jīvaḥ vismṛtya śaktim ṛcchati
vaivaśyāt kāla-vaśataḥ parṇam jarjaratām iva
47. svabhāva-vaśataḥ jīvaḥ vismṛtya śaktim ṛcchati,
kāla-vaśataḥ vaivaśyāt parṇam jarjaratām iva.
47. Due to the influence of its inherent nature (svabhāva), the individual soul (jīva) loses its power (śakti) through forgetfulness. From this state of helplessness, it becomes subject to the sway of time, just as a leaf becomes fragile and worn out.
जीवशक्तया परामृष्टे निरुद्धे पद्मयन्त्रके ।
प्राणे संरोधमायाते म्रियते मानवो मुने ॥ ४८ ॥
jīvaśaktayā parāmṛṣṭe niruddhe padmayantrake ,
prāṇe saṃrodhamāyāte mriyate mānavo mune 48
48. jīva-śaktyā parāmṛṣṭe niruddhe padma-yantrake
prāṇe saṃrodham āyāte mriyate mānavaḥ mune
48. mune,
jīva-śaktyā parāmṛṣṭe niruddhe padma-yantrake,
prāṇe ca saṃrodham āyāte,
mānavaḥ mriyate.
48. O sage, when the lotus-like mechanism (padma-yantraka) is overcome and obstructed by the power (śakti) of the individual soul (jīva), and when the vital breath (prāṇa) becomes completely obstructed, a human being dies.
यथा जातानि जातानि चान्यान्यन्यानि कालतः ।
वृक्षात्पर्णानि शीर्यन्ते शरीराणि तथा नृणाम् ॥ ४९ ॥
yathā jātāni jātāni cānyānyanyāni kālataḥ ,
vṛkṣātparṇāni śīryante śarīrāṇi tathā nṛṇām 49
49. yathā jātāni jātāni ca anyāni anyāni kālataḥ
vṛkṣāt parṇāni śīryante śarīrāṇi tathā nṛṇām
49. yathā kālataḥ vṛkṣāt anyāni anyāni jātāni jātāni parṇāni śīryante,
tathā nṛṇām śarīrāṇi (śīryante)
49. Just as over time, various new leaves are repeatedly born and then fall from a tree, so too do the bodies of human beings.
जायन्ते च म्रियन्ते च शरीराणि शरीरिणाम् ।
पादपानां च पर्णानि का तत्र परिदेवना ॥ ५० ॥
jāyante ca mriyante ca śarīrāṇi śarīriṇām ,
pādapānāṃ ca parṇāni kā tatra paridevanā 50
50. jāyante ca mriyante ca śarīrāṇi śarīriṇām
pādpānām ca parṇāni kā tatra paridevanā
50. śarīriṇām śarīrāṇi ca jāyante ca mriyante,
ca pādpānām parṇāni tatra kā paridevanā
50. The bodies of embodied beings are born and die, just as the leaves of trees are. What cause for lamentation is there in that?
चिदम्बुधौ स्फुरन्त्येता देहबुद्बुदपङ्कतयः ।
इतश्चान्या इतश्चान्या एतास्वास्था न धीमतः ॥ ५१ ॥
cidambudhau sphurantyetā dehabudbudapaṅkatayaḥ ,
itaścānyā itaścānyā etāsvāsthā na dhīmataḥ 51
51. citambudhau sphuranti etāḥ dehabudbudapaṅkatayaḥ
itaḥ ca anyāḥ itaḥ ca anyāḥ etāsu āsthā na dhīmataḥ
51. citambudhau etāḥ dehabudbudapaṅkatayaḥ sphuranti
itaḥ ca anyāḥ itaḥ ca anyāḥ dhīmataḥ etāsu āsthā na
51. In the ocean of consciousness (cit), these rows of body-bubbles flicker. Some appear here, others there; a discerning person (dhīmat) places no reliance (āsthā) on them.
सर्वगापि चिदेतस्मिंश्चेतसि प्रतिबिम्बति ।
पदार्थमन्तरादत्ते नान्यो हि मुकुरादृते ॥ ५२ ॥
sarvagāpi cidetasmiṃścetasi pratibimbati ,
padārthamantarādatte nānyo hi mukurādṛte 52
52. sarvagā api cit etasmin cetasi pratibimbati
padārtham antarādatte na anyaḥ hi mukurāt ṛte
52. sarvagā api cit etasmin cetasi pratibimbati
hi mukurāt ṛte anyaḥ na padārtham antarādatte
52. Even though consciousness (cit) is all-pervading, it reflects itself in this mind (cetas). Indeed, nothing else, apart from a mirror, captures an object within itself.
चिदमलनभसि प्रयत्नरूपाः परिवितते तदतन्मयाः स्फुरन्ति ।
कलकलमुखराः स्फुटाभिरामा विविधशरीरविमोहतापनाय ॥ ५३ ॥
cidamalanabhasi prayatnarūpāḥ parivitate tadatanmayāḥ sphuranti ,
kalakalamukharāḥ sphuṭābhirāmā vividhaśarīravimohatāpanāya 53
53. cidamalanabhasi prayatnarūpāḥ
parivitatae tadatatmayāḥ sphuranti
kalakalamukharāḥ sphuṭābhirāmāḥ
vividhaśarīravimohātāpanāya
53. prayatnarūpāḥ tadatatmayāḥ
kalakalamukharāḥ sphuṭābhirāmāḥ
cidamalanabhasi parivitatae sphuranti
vividhaśarīravimohātāpanāya
53. In the pure, boundless expanse of consciousness (cit), forms generated by effort manifest. Composed of both reality and unreality, they are tumultuous yet strikingly beautiful, and arise for the purpose of afflicting various bodies with the torment of delusion (vimoha).

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 Chapter 32 (current chapter) 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