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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-59

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श्रीवसिष्ठ उवाच ।
एतां दृष्टिमवष्टभ्य राघवाऽघविनाशिनीम् ।
तिष्ठ निःसङ्गसंन्यासब्रह्मार्पणमयात्मकः ॥ १ ॥
śrīvasiṣṭha uvāca ,
etāṃ dṛṣṭimavaṣṭabhya rāghavā'ghavināśinīm ,
tiṣṭha niḥsaṅgasaṃnyāsabrahmārpaṇamayātmakaḥ 1
1. śrīvasiṣṭha uvāca etām dṛṣṭim avaṣṭabhya rāghava
aghavināśinīm tiṣṭha niḥsaṅgasaṃnyāsabrahmārpaṇamayātmakaḥ
1. śrīvasiṣṭha uvāca rāghava etām aghavināśinīm dṛṣṭim
avaṣṭabhya niḥsaṅgasaṃnyāsabrahmārpaṇamayātmakaḥ tiṣṭha
1. Śrī Vasiṣṭha said: O Rāghava, having firmly adopted this sin-destroying perspective, remain with a nature embodying detachment, renunciation (saṃnyāsa), and dedication to the absolute (brahman).
यस्मिन्सर्वं यतः सर्वं यः सर्वं सर्वतश्च यः ।
यश्च सर्वमयो नित्यमात्मानं विद्धि तं परम् ॥ २ ॥
yasminsarvaṃ yataḥ sarvaṃ yaḥ sarvaṃ sarvataśca yaḥ ,
yaśca sarvamayo nityamātmānaṃ viddhi taṃ param 2
2. yasmin sarvam yataḥ sarvam yaḥ sarvam sarvataḥ ca
yaḥ yaḥ ca sarvamayaḥ nityam ātmanam viddhi tam param
2. tam param ātmanam viddhi yasmin sarvam yataḥ sarvam
yaḥ sarvam yaḥ ca sarvataḥ yaḥ ca nityam sarvamayaḥ
2. Know that supreme (reality) as the Self (ātman) in which everything exists, from which everything originates, which is everything, and which is always all-pervading.
दूरस्थमप्यदूरस्थं सर्वगं तत्स्थमेव च ।
तत्स्थः सत्तामवाप्नोषि तदेवास्यस्तसंशयः ॥ ३ ॥
dūrasthamapyadūrasthaṃ sarvagaṃ tatsthameva ca ,
tatsthaḥ sattāmavāpnoṣi tadevāsyastasaṃśayaḥ 3
3. dūrastham api adūrastham sarvagam tatstham eva ca
tatsthaḥ sattām avāpnoṣi tat eva asi asta-saṃśayaḥ
3. dūrastham api adūrastham sarvagam ca tatstham eva
tatsthaḥ sattām avāpnoṣi tat eva asi asta-saṃśayaḥ
3. Though seemingly distant, it is not distant; it is all-pervading and resides within that (Self). By dwelling in that (Self), you attain true existence; indeed, you are that, beyond any doubt.
यत्संवेद्यविनिर्मुक्तं संवेदनमनिर्मितम् ।
चेत्यमुक्तं चिदाभासं तद्विद्धि परमं पदम् ॥ ४ ॥
yatsaṃvedyavinirmuktaṃ saṃvedanamanirmitam ,
cetyamuktaṃ cidābhāsaṃ tadviddhi paramaṃ padam 4
4. yat saṃvedya-vinirmuktam saṃvedanam animitam
cetya-muktam cit-ābhāsam tat viddhi paramam padam
4. yat saṃvedya-vinirmuktam animitam saṃvedanam
cetya-muktam cit-ābhāsam tat paramam padam viddhi
4. Know that as the supreme state (pada) which is released from all objects of knowledge, which is uncreated consciousness, freed from all objects of thought, and which is the pure radiance of consciousness (cit).
सा परा परमा काष्ठा सा दृशां दृगनुत्तमा ।
सा महिम्नां च महिमा गुरूणां सा तथा गुरुः ॥ ५ ॥
sā parā paramā kāṣṭhā sā dṛśāṃ dṛganuttamā ,
sā mahimnāṃ ca mahimā gurūṇāṃ sā tathā guruḥ 5
5. sā parā paramā kāṣṭhā sā dṛśām dṛk anuttamā
sā mahimnām ca mahimā gurūṇām sā tathā guruḥ
5. sā parā paramā kāṣṭhā sā dṛśām anuttamā dṛk
sā ca mahimnām mahimā tathā sā gurūṇām guruḥ
5. That (supreme reality) is the highest ultimate limit. It is the unsurpassed eye (vision) among all visions, and the glory of all glories. Similarly, it is the Guru of all gurus.
स आत्मा तच्च विज्ञानं स शून्यं ब्रह्म तत्परम् ।
तच्छ्रेयः स शिवः शान्तः सा विद्या सा परा स्थितिः ॥ ६ ॥
sa ātmā tacca vijñānaṃ sa śūnyaṃ brahma tatparam ,
tacchreyaḥ sa śivaḥ śāntaḥ sā vidyā sā parā sthitiḥ 6
6. saḥ ātmā tat ca vijñānam saḥ śūnyam brahma tat param
tat śreyaḥ saḥ śivaḥ śāntaḥ sā vidyā sā parā sthitiḥ
6. saḥ ātmā tat ca vijñānam saḥ śūnyam brahma tat param
tat śreyaḥ saḥ śivaḥ śāntaḥ sā vidyā sā parā sthitiḥ
6. That is the self (ātman), and that is consciousness. That is the void; that is the supreme (brahman). That is ultimate welfare; that is Śiva, the peaceful one. She is wisdom, she is the supreme state.
योऽयमन्तश्चितेरात्मा सर्वानुभवरूपकः ।
यत्र स्वदन्ते सर्वाणि स्वात्मद्रव्याणि सत्तया ॥ ७ ॥
yo'yamantaściterātmā sarvānubhavarūpakaḥ ,
yatra svadante sarvāṇi svātmadravyāṇi sattayā 7
7. yaḥ ayam antas citeḥ ātmā sarvānubhavarūpakaḥ
yatra svadante sarvāṇi svātmadravyāṇi sattayā
7. yaḥ ayam ātmā antas citeḥ sarvānubhavarūpakaḥ
yatra sarvāṇi svātmadravyāṇi sattayā svadante
7. This is the self (ātman) dwelling within consciousness, whose very nature is all experience; within which all the elements of one's own being (ātman) find their delight through their mere existence.
स जगत्तिलतैलात्मा स जगद्गृहदीपकः ।
स जगत्पादपरसः स जगत्पशुपालकः ॥ ८ ॥
sa jagattilatailātmā sa jagadgṛhadīpakaḥ ,
sa jagatpādaparasaḥ sa jagatpaśupālakaḥ 8
8. saḥ jagattilatailātmā saḥ jagadgṛhadīpakaḥ
saḥ jagatpādaparasaḥ saḥ jagatpaśupālakaḥ
8. saḥ jagattilatailātmā saḥ jagadgṛhadīpakaḥ
saḥ jagatpādaparasaḥ saḥ jagatpaśupālakaḥ
8. He is the self (ātman) of the world, like oil in sesame seeds. He is the lamp that illuminates the house of the world. He is the sap that nourishes the trees of the world. He is the protector of the animals of the world.
स तन्तुर्भूतमुक्तानां परिप्रोतहृदम्बरः ।
स भूतमरिचौघानां परमा तीक्ष्णता तथा ॥ ९ ॥
sa tanturbhūtamuktānāṃ pariprotahṛdambaraḥ ,
sa bhūtamaricaughānāṃ paramā tīkṣṇatā tathā 9
9. saḥ tantuḥ bhūtamuktānām pariprotahṛdambaraḥ
saḥ bhūtamaricaughānām paramā tīkṣṇatā tathā
9. saḥ tantuḥ bhūtamuktānām pariprotahṛdambaraḥ
saḥ bhūtamaricaughānām paramā tīkṣṇatā tathā
9. He is the thread woven through the heart-space of liberated beings (bhūta). Furthermore, he is the supreme keenness that penetrates the multitudes of illusory appearances (marīci) perceived by beings (bhūta).
स पदार्थे पदार्थत्वं स तत्त्वं यदनुत्तमम् ।
स सतो वस्तुनः सत्त्वमसत्त्वं वा सतः स्वतः ॥ १० ॥
sa padārthe padārthatvaṃ sa tattvaṃ yadanuttamam ,
sa sato vastunaḥ sattvamasattvaṃ vā sataḥ svataḥ 10
10. sa padārthe padārthatvam sa tattvam yat anuttamam
sa sataḥ vastunaḥ sattvam asattvam vā sataḥ svataḥ
10. sa padārthe padārthatvam sa yat anuttamam tattvam
sa sataḥ vastunaḥ sattvam vā sataḥ svataḥ asattvam
10. That (Brahman) is the very substantiality in an object (padārtha); that is the unsurpassed fundamental reality (tattva). That (Brahman) is the existence of an existent thing, or even the non-existence of what exists, inherent in its own being.
यः स्ववित्तिविचित्रेण स्वयमात्मैव लभ्यते ।
सर्व एव जगद्भावा अविचारेण चारवः ॥ ११ ॥
yaḥ svavittivicitreṇa svayamātmaiva labhyate ,
sarva eva jagadbhāvā avicāreṇa cāravaḥ 11
11. yaḥ svavittivicitreṇa svayam ātmā eva labhyate
sarvaḥ eva jagat bhāvāḥ avicāreṇa cāravaḥ
11. yaḥ svavittivicitreṇa svayam ātmā eva labhyate,
avicāreṇa sarvaḥ eva jagat bhāvāḥ cāravaḥ
11. That (Brahman) by which the Self (ātman) itself is realized through the varied and wondrous manifestations of its own consciousness, and all the phenomena of the world appear charming and delightful when they are not subjected to profound contemplation.
अविद्यमानाः सद्भावा विचारविशरारवः ।
अहमादौ जगज्जाले मिथ्याभ्रमभरात्मनि ॥ १२ ॥
avidyamānāḥ sadbhāvā vicāraviśarāravaḥ ,
ahamādau jagajjāle mithyābhramabharātmani 12
12. avidyamānāḥ sat bhāvāḥ vicāraviśarāravaḥ aham
ādau jagat jāle mithyā bhrama bhara ātmani
12. avidyamānāḥ sat bhāvāḥ vicāraviśarāravaḥ aham
ādau mithyā bhrama bhara ātmani jagat jāle
12. Those supposedly real entities which are actually non-existent crumble upon (deep) inquiry. Within the net of the world (jagat), starting with the sense of 'I' (ahaṅkāra), which is inherently filled with the weight of false illusion, (what then? - the thought continues in the next verse).
को नु भूत्वाऽनुबध्नामि वृत्तिं कथमवाप धीः ।
आद्यमध्यान्तमानानि संकल्पकलनान्यहम् ॥ १३ ॥
ko nu bhūtvā'nubadhnāmi vṛttiṃ kathamavāpa dhīḥ ,
ādyamadhyāntamānāni saṃkalpakalanānyaham 13
13. kaḥ nu bhūtvā anubadhnāmi vṛttim katham avāpa dhīḥ
ādya madhya anta mānāni saṃkalpa kalanāni aham
13. katham dhīḥ avāpa? kaḥ nu bhūtvā vṛttim anubadhnāmi?
aham ādya madhya anta mānāni saṃkalpa kalanāni
13. Having become what (kind of being), do I then bind myself to activities? How did this intellect (dhī) come to attain (this state)? I am these mental determinations (saṃkalpa-kalanā) that measure existence in terms of beginning, middle, and end.
ब्रह्माकाशमनाद्यन्तं केवेयत्ता ममात्मनः ।
इति निश्चयवानन्तः सम्यग्व्यवहृतिर्बहिः ॥ १४ ॥
brahmākāśamanādyantaṃ keveyattā mamātmanaḥ ,
iti niścayavānantaḥ samyagvyavahṛtirbahiḥ 14
14. brahmākāśam anādyantam ke iyattā mama ātmanaḥ
iti niścayavān antaḥ samyak vyavahṛtiḥ bahiḥ
14. mama ātmanaḥ brahmākāśam anādyantam iyattā ke
iti antaḥ niścayavān bahiḥ samyak vyavahṛtiḥ
14. My self (ātman) is the infinite space of Brahman, without beginning or end; how can it have any limits? Such a person, firm in this internal conviction, engages in appropriate conduct externally.
उदयास्तमयोन्मुक्तस्थितिरन्तः स सर्वदा ।
नास्तमेति न चोदेति मनः समसमस्थितम् ॥ १५ ॥
udayāstamayonmuktasthitirantaḥ sa sarvadā ,
nāstameti na codeti manaḥ samasamasthitam 15
15. udayāstamayonmuktasthitiḥ antaḥ saḥ sarvadā na
astam eti na ca udeti manaḥ samasamasthitam
15. saḥ antaḥ sarvadā udayāstamayonmuktasthitiḥ
samasamasthitam manaḥ na astam eti na ca udeti
15. Always, internally, such a person's state is free from rising and setting. His mind (manas), being perfectly balanced, neither sets nor rises.
यस्य खस्येव शून्यत्वं स महात्मेह तद्वपुः ।
भावाद्वैतपदारूढः सुषुप्तपरया धिया ॥ १६ ॥
yasya khasyeva śūnyatvaṃ sa mahātmeha tadvapuḥ ,
bhāvādvaitapadārūḍhaḥ suṣuptaparayā dhiyā 16
16. yasya khasya iva śūnyatvam saḥ mahātmā iha tat
vapuḥ bhāvādvaitapadārūḍhaḥ suṣuptaparayā dhiyā
16. yasya khasya iva śūnyatvam saḥ iha mahātmā tat
vapuḥ suṣuptaparayā dhiyā bhāvādvaitapadārūḍhaḥ
16. He whose self possesses an emptiness like that of space is, in this world, a great soul (mahātmā) embodying that nature. He is established in the state of non-duality of existence, [attained] through supreme wisdom (dhiyā) that transcends even deep sleep (suṣupti).
व्यवहार्यपि संक्षोभं नैत्यादर्शनरो यथा ।
आदर्शपुरुषस्येव व्यवहारवतोऽपि च ॥ १७ ॥
vyavahāryapi saṃkṣobhaṃ naityādarśanaro yathā ,
ādarśapuruṣasyeva vyavahāravato'pi ca 17
17. vyavahārī api saṃkṣobham na eti ādarśanaraḥ
yathā ādarśapuruṣasya iva vyavahāravataḥ api ca
17. vyavahārī api saṃkṣobham na eti yathā ādarśanaraḥ
ca api vyavahāravataḥ ādarśapuruṣasya iva
17. Even while engaged in worldly activity, he does not experience agitation, just as a reflection in a mirror (ādarśanara) does not. And indeed, such a person, though engaged in action, is like an ideal person (ādarśapuruṣa).
न यस्य हृदयोल्लेखो मनागपि स मुक्तिभाक् ।
अविभागमिवादर्शे चिन्मणौ प्रतिबिम्बति ॥ १८ ॥
na yasya hṛdayollekho manāgapi sa muktibhāk ,
avibhāgamivādarśe cinmaṇau pratibimbati 18
18. na yasya hṛdayollekhaḥ manāk api saḥ muktibhāk
avibhāgam iva ādarśe cinmaṇau pratibimbati
18. yasya hṛdayollekhaḥ manāk api na saḥ muktibhāk
avibhāgam iva ādarśe cinmaṇau pratibimbati
18. He for whom there is not even the slightest impression in the heart becomes a partaker of liberation (mokṣa). [In that state], it reflects in the jewel of consciousness (cinmaṇi) as if indivisible, like an image in a mirror.
चितेः परमनैर्मल्याद्व्यवहारो यथा गतः ।
चिच्चमत्कृतिरेवेयं जगदित्यवभासते ॥ १९ ॥
citeḥ paramanairmalyādvyavahāro yathā gataḥ ,
ciccamatkṛtireveyaṃ jagadityavabhāsate 19
19. citeḥ paramanairmalyāt vyavahāraḥ yathā gataḥ
cit camatkṛtiḥ eva iyam jagat iti avabhāsate
19. yathā citeḥ paramanairmalyāt vyavahāraḥ gataḥ
iyam eva cit camatkṛtiḥ jagat iti avabhāsate
19. Due to the supreme purity of consciousness (cit), [all] activities (vyavahāra) have ceased. This very wondrous manifestation (camatkṛti) of consciousness (cit) then appears as the world (jagat).
नेहास्त्यैक्यं न च द्वित्वं ममादेशोऽपि तन्मयः ।
वाच्यवाचकशिष्येहागुरुवाक्यैश्चमत्कृतैः ॥ २० ॥
nehāstyaikyaṃ na ca dvitvaṃ mamādeśo'pi tanmayaḥ ,
vācyavācakaśiṣyehāguruvākyaiścamatkṛtaiḥ 20
20. na iha asti aikyam na ca dvitvam mama ādeśaḥ api
tanmayaḥ vācyavācakasiṣyehāguruvākyaiḥ camatkṛtaiḥ
20. iha aikyam na asti ca dvitvam na mama ādeśaḥ api
tanmayaḥ camatkṛtaiḥ vācyavācakasiṣyehāguruvākyaiḥ
20. Here, there is neither unity nor duality. My instruction (ādeśa) also embodies that [state beyond unity and duality], [expressed] through the wondrous words of the teacher, which encompass the expressed, the expresser, and the student's aspiration.
आत्मनात्मनि शान्तैव चिच्चमत्कुरुते चिति ।
चित्प्रस्पन्दो हि संसारस्तदस्पन्दः परं पदम् ॥ २१ ॥
ātmanātmani śāntaiva ciccamatkurute citi ,
citpraspando hi saṃsārastadaspandaḥ paraṃ padam 21
21. ātmanā ātmani śāntā eva cit camatkurute citi
citpraspandaḥ hi saṃsāraḥ tadaspandaḥ param padam
21. śāntā cit eva ātmanā ātmani citi camatkurute hi
citpraspandaḥ saṃsāraḥ tadaspandaḥ param padam
21. The tranquil consciousness (cit) itself, by itself (ātmanā) and in itself (ātmani), manifests wonders in consciousness (cit). Indeed, the vibration (praspanda) of consciousness (cit) is the cycle of rebirth (saṃsāra), and its non-vibration (aspanda) is the supreme state (param padam).
चित्स्पन्दशमनेनेयं परिशाम्यति संसृतिः ।
महाचित्ते नतेऽर्थौऽशभावा यो भावनाक्षयः ॥ २२ ॥
citspandaśamaneneyaṃ pariśāmyati saṃsṛtiḥ ,
mahācitte nate'rthau'śabhāvā yo bhāvanākṣayaḥ 22
22. cit-spanda-śamanena iyam pariśāmyati saṃsṛtiḥ
mahācitte nate arthau aṃśabhāvāḥ yaḥ bhāvanākṣayaḥ
22. iyam saṃsṛtiḥ cit-spanda-śamanena yaḥ bhāvanākṣayaḥ
pariśāmyati mahācitte nate arthau aṃśabhāvāḥ
22. By the calming of the vibration of consciousness (cit-spanda), which is the cessation of mental construction (bhāvanā), this cycle of rebirth (saṃsāra) completely subsides. This also occurs when the great consciousness (mahācit) is subdued, and the two objects (artha) along with the states of being parts (aṃśa-bhāva) cease to manifest.
असन्नपि स्वभावं तत्संवित्स्पन्द उदाहृतम् ।
शून्यत्वमजडं यत्तत्परमाहुश्चितेर्वपुः ॥ २३ ॥
asannapi svabhāvaṃ tatsaṃvitspanda udāhṛtam ,
śūnyatvamajaḍaṃ yattatparamāhuścitervapuḥ 23
23. asan api svabhāvam tat saṃvit-spandaḥ udāhṛtam
śūnyatvam ajaḍam yat tat param āhuḥ citeḥ vapuḥ
23. tat saṃvit-spandaḥ svabhāvam asan api udāhṛtam.
yat ajaḍam śūnyatvam tat param citeḥ vapuḥ āhuḥ.
23. Even though it is non-existent in its essential nature (svabhāva), that vibration of consciousness (saṃvit-spanda) is spoken of. That which is non-inert emptiness (śūnyatva) - that, they declare to be the supreme form (vapur) of consciousness (cit).
तत्त्वेन भावनायत्ता संसृतिः सानुभूयते ।
अभावनामात्रलयात्सा च निःसाररूपिणी ॥ २४ ॥
tattvena bhāvanāyattā saṃsṛtiḥ sānubhūyate ,
abhāvanāmātralayātsā ca niḥsārarūpiṇī 24
24. tattvena bhāvanā-āyattā saṃsṛtiḥ sā anubhūyate
abhāvanā-mātra-layāt sā ca niḥsāra-rūpiṇī
24. tattvena saṃsṛtiḥ bhāvanā-āyattā sā anubhūyate
ca abhāvanā-mātra-layāt sā niḥsāra-rūpiṇī
24. In reality (tattva), the cycle of rebirth (saṃsāra) is dependent on mental construction (bhāvanā), and it is experienced accordingly. Moreover, through the mere dissolution of mental construction (bhāvanā), it (saṃsāra) becomes devoid of essential nature (niḥsāra).
केवलं केवलीभावात्तद्रूपा सैव शिष्यते ।
चित्स्पन्दमेव संसारचक्रप्रवहणं विदुः ॥ २५ ॥
kevalaṃ kevalībhāvāttadrūpā saiva śiṣyate ,
citspandameva saṃsāracakrapravahaṇaṃ viduḥ 25
25. kevalam kevalī-bhāvāt tat-rūpā sā eva śiṣyate
cit-spandam eva saṃsāra-cakra-pravahaṇam viduḥ
25. kevalī-bhāvāt kevalam sā tat-rūpā eva śiṣyate.
cit-spandam eva saṃsāra-cakra-pravahaṇam viduḥ.
25. From the state of being merely pure (kevalī-bhāva), it (the true nature) alone remains, having that form. They understand the vibration of consciousness (cit-spanda) itself to be the continuous flow of the cycle of rebirth (saṃsāra).
मातृमानप्रमेयादि कटकादीव हेमनि ।
पृथगस्ति न च स्पन्दश्चितेर्या संसृतिर्भवेत् ॥ २६ ॥
mātṛmānaprameyādi kaṭakādīva hemani ,
pṛthagasti na ca spandaściteryā saṃsṛtirbhavet 26
26. mātṛmānaprameyādi kaṭakādi iva hemani pṛthak
asti na ca spandaḥ citeḥ yā saṃsṛtiḥ bhavet
26. hemani kaṭakādi iva mātṛmānaprameyādi pṛthak
na asti ca citeḥ yā saṃsṛtiḥ bhavet spandaḥ na
26. Just as bangles and other ornaments are not separate from gold, similarly, the subject, object, and means of knowledge (mātṛ, māna, prameya) are not separate. And there is no distinct vibration or movement of consciousness (citi) that constitutes the cycle of transmigration (saṃsāra).
चित्तमेव चितिस्पन्दस्तदबोधो हि संसृतिः ।
अबोधमात्रे चित्स्पन्दः कटकत्वमिवोत्थितम् ॥ २७ ॥
cittameva citispandastadabodho hi saṃsṛtiḥ ,
abodhamātre citspandaḥ kaṭakatvamivotthitam 27
27. cittam eva citispandaḥ tat abodhaḥ hi saṃsṛtiḥ
abodhamātre citspandaḥ kaṭakatvam iva utthitam
27. cittam eva citispandaḥ tat abodhaḥ hi saṃsṛtiḥ
abodhamātre citspandaḥ kaṭakatvam iva utthitam
27. The mind (citta) itself is the vibration of consciousness (citi); indeed, its non-realization is the cycle of transmigration (saṃsāra). In mere ignorance, the vibration of consciousness (cit) arises, just like the quality of "bangle-ness" (kaṭakatvam) appeared from gold.
बोधमात्रविलीनेऽस्मिञ्छुद्धा चिद्राम शिष्यते ।
स्वभावबोधमात्रेण क्षीयते भोगवासना ॥ २८ ॥
bodhamātravilīne'smiñchuddhā cidrāma śiṣyate ,
svabhāvabodhamātreṇa kṣīyate bhogavāsanā 28
28. bodhamātravilīne asmin śuddhā cit rāma śiṣyate
svabhāvabodhamātreṇa kṣīyate bhogavāsanā
28. rāma asmin bodhamātravilīne śuddhā cit śiṣyate
svabhāvabodhamātreṇa bhogavāsanā kṣīyate
28. O Rama, when this (phenomenal world, or mind) is dissolved into pure knowledge, then only pure consciousness (cit) remains. By the mere realization of one's own intrinsic nature (svabhāva), the latent impressions (vāsanā) for worldly enjoyments (bhoga) are destroyed.
भोगाभावनमेवेह परमं ज्ञत्वलक्षणम् ।
इतो नाभिमताः सर्वे ज्ञस्य भोगाः स्वभावतः ॥ २९ ॥
bhogābhāvanameveha paramaṃ jñatvalakṣaṇam ,
ito nābhimatāḥ sarve jñasya bhogāḥ svabhāvataḥ 29
29. bhogābhāvanam eva iha paramam jñatvalakṣaṇam itaḥ
na abhimatāḥ sarve jñasya bhogāḥ svabhāvataḥ
29. iha bhogābhāvanam eva paramam jñatvalakṣaṇam itaḥ
jñasya sarve bhogāḥ svabhāvataḥ na abhimatāḥ
29. Indeed, the absence of conceptualization or generation of worldly enjoyments (bhoga) here (in this state) is the supreme characteristic of a true knower. For this reason, all worldly enjoyments (bhoga) are naturally not desired by such a knower (jñin).
भवन्ति कोऽतितृप्तो हि दुरन्नं किल वाञ्छति ।
एतदेव परं विद्धि ज्ञत्वस्यापरलक्षणम् ॥ ३० ॥
bhavanti ko'titṛpto hi durannaṃ kila vāñchati ,
etadeva paraṃ viddhi jñatvasyāparalakṣaṇam 30
30. bhavanti kaḥ atitṛptaḥ hi durannam kila vāñchati
etat eva param viddhi jñatvasya aparalakṣaṇam
30. kaḥ atitṛptaḥ hi durannam kila vāñchati (na) bhavanti
etat eva jñatvasya param aparalakṣaṇam viddhi
30. Are there those who, being utterly content, would indeed desire undesirable food? Know this very (non-desire) to be the supreme, distinguishing characteristic of wisdom (jñatva).
स्वभावेनैव भोगानां यत्किलानभिवाञ्छनम् ।
चित्तत्स्पन्दैव सर्वात्मरूपिण्यस्तीति निश्चयः ॥ ३१ ॥
svabhāvenaiva bhogānāṃ yatkilānabhivāñchanam ,
cittatspandaiva sarvātmarūpiṇyastīti niścayaḥ 31
31. svabhāvena eva bhogānām yat kila anabhivāñchanam
cittat spandā eva sarvātmā rūpiṇī asti iti niścayaḥ
31. bhogānām yat anabhivāñchanam svabhāvena eva (bhavati),
(sā eva) cittat spandā eva,
sarvātmā rūpiṇī asti,
iti niścayaḥ
31. That non-desire for enjoyments (bhoga), which arises naturally, is indeed a vibration of consciousness (cittat-spanda) assuming the form of the universal Self (ātman) – such is the firm conviction.
योऽन्तः प्ररूढः स्वभ्यासो ज्ञत्वशब्देन स स्मृतः ।
यो न भुङ्क्ते भुज्यमानानपि भोगान्स बुद्धिमान् ।
लोकानुरोधसिद्ध्यर्थं स हन्ति लगुडैर्नभः ॥ ३२ ॥
yo'ntaḥ prarūḍhaḥ svabhyāso jñatvaśabdena sa smṛtaḥ ,
yo na bhuṅkte bhujyamānānapi bhogānsa buddhimān ,
lokānurodhasiddhyarthaṃ sa hanti laguḍairnabhaḥ 32
32. yaḥ antaḥ prarūḍhaḥ svābhyāsaḥ jñatva
śabdena saḥ smṛtaḥ | yaḥ na bhunkte bhujyamānān
api bhogān saḥ buddhimān | loka anurodha
siddhi artham saḥ hanti laguḍaiḥ nabhaḥ
32. yaḥ antaḥ svābhyāsaḥ prarūḍhaḥ,
saḥ jñatva-śabdena smṛtaḥ yaḥ bhujyamānān api bhogān na bhunkte,
saḥ buddhimān saḥ lokānurodha-siddhi-artham laguḍaiḥ nabhaḥ hanti
32. He whose inner practice (abhyāsa) is deeply rooted, he is called by the term wisdom (jñatva). That wise person (buddhimān), who does not partake of enjoyments (bhoga) even when they are present, he strikes the sky with sticks for the sake of fulfilling worldly expectations.
विना कृत्रिमया बुद्ध्या
न सिद्धिरवगम्यते ॥ ३३ ॥
vinā kṛtrimayā buddhyā
na siddhiravagamyate 33
33. vinā kṛtrimayā buddhyā
na siddhiḥ avagamyate
33. kṛtrimayā buddhyā vinā
siddhiḥ na avagamyate
33. Without a cultivated intellect (buddhi), accomplishment (siddhi) is not comprehended.
क्वचिदात्मावलोके च स्वाङ्गावदलनैरपि ।
चिच्चेत्यं चेत्यकोटिस्था तावत्पश्यति विभ्रमम् ॥ ३४ ॥
kvacidātmāvaloke ca svāṅgāvadalanairapi ,
ciccetyaṃ cetyakoṭisthā tāvatpaśyati vibhramam 34
34. kvacit ātma-avaloke ca sva-aṅga-avadalanaiḥ api
cit cetyam cetya-koṭi-sthā tāvat paśyati vibhramam
34. kvacit api ātma-avaloke ca sva-aṅga-avadalanaiḥ,
cetya-koṭi-sthā cit tāvat cetyam vibhramam paśyati
34. Sometimes, even in the contemplation of the self (ātman) and through self-mortification, consciousness (cit), which is located amidst a multitude of objects of perception, still perceives illusion.
इदं यावदबोधात्मा स्पन्दते स्पन्दरूपिणी ।
सम्यग्बोधोदयोन्तः स्यात्स्पन्दास्पन्ददशाक्रमः ॥ ३५ ॥
idaṃ yāvadabodhātmā spandate spandarūpiṇī ,
samyagbodhodayontaḥ syātspandāspandadaśākramaḥ 35
35. idam yāvat a-bodha-ātmā spandate spanda-rūpiṇī
samyak-bodha-udaya-antaḥ syāt spanda-aspanda-daśā-kramaḥ
35. yāvat idam a-bodha-ātmā spanda-rūpiṇī spandate,
samyak-bodha-udaya-antaḥ spanda-aspanda-daśā-kramaḥ syāt
35. As long as this self (ātman), characterized by ignorance and manifesting as vibration, continues to vibrate, the succession of states, both vibrating and non-vibrating, will endure until the dawn of perfect knowledge (bodha).
क्वापि याति च संशान्तदीपवत्साभिधानकः ।
चितः प्रशान्तरूपाया दीपिकायाः स्वभावतः ॥ ३६ ॥
kvāpi yāti ca saṃśāntadīpavatsābhidhānakaḥ ,
citaḥ praśāntarūpāyā dīpikāyāḥ svabhāvataḥ 36
36. kvāpi yāti ca saṃśānta-dīpa-vat sa-abhidhānakaḥ
citaḥ praśānta-rūpāyāḥ dīpikāyāḥ svabhāvataḥ
36. sa-abhidhānakaḥ saṃśānta-dīpa-vat kvāpi yāti ca.
(tat) praśānta-rūpāyāḥ dīpikāyāḥ citaḥ svabhāvataḥ (bhavati)
36. And that which is designated (i.e., the vibratory sequence), like a well-extinguished lamp, vanishes. This occurs by the very nature of consciousness (cit), which has a tranquil form and is intrinsically like a lamp (dīpikā).
स्पन्दास्पन्दमयी नेह कथैवास्ति मनागपि ।
यदस्पन्दस्य मरुतो न सन्नासन्न मध्यगम् ॥ ३७ ॥
spandāspandamayī neha kathaivāsti manāgapi ,
yadaspandasya maruto na sannāsanna madhyagam 37
37. spanda-aspanda-mayī na iha kathā eva asti manāk api
yat a-spandasya marutaḥ na sat na asat na madhyagam
37. iha spanda-aspanda-mayī kathā manāk api na eva asti.
yat a-spandasya marutaḥ sat na,
asat na,
madhyagam na (ca asti)
37. Here, there is not even the slightest talk of something consisting of vibration and non-vibration. For the motionless vital energy (marutaḥ), there is neither existence, non-existence, nor an intermediate state.
रूपं तदेवासंवित्तिस्पन्दायाः प्रशमं चितेः ।
अभिन्नः स्याच्चितः स्पन्दः शुद्धचित्स्फाररूपधृक् ॥ ३८ ॥
rūpaṃ tadevāsaṃvittispandāyāḥ praśamaṃ citeḥ ,
abhinnaḥ syāccitaḥ spandaḥ śuddhacitsphārarūpadhṛk 38
38. rūpam tat eva asaṃvittispandāyāḥ praśamam citeḥ
abhinnaḥ syāt citaḥ spandaḥ śuddhacitsphārarūpadhṛk
38. citeḥ asaṃvittispandāyāḥ praśamam tat eva rūpam
citaḥ spandaḥ śuddhacitsphārarūpadhṛk abhinnaḥ syāt
38. The true form of consciousness (citi) is the cessation of its non-cognitive pulsation. The pulsation (spanda) of consciousness (cit) itself, when pure, should be considered non-different from, and bearing the nature of, the expansion of pure consciousness (cit).
न बन्धाय न मोक्षाय स्थित आत्मनि केवलम् ।
चिच्चेन्निरर्थसंवित्तिनिर्वाणे न च विन्दते ॥ ३९ ॥
na bandhāya na mokṣāya sthita ātmani kevalam ,
ciccennirarthasaṃvittinirvāṇe na ca vindate 39
39. na bandhāya na mokṣāya sthitam ātmani kevalam
cit cet nirarthasaṃvitti nirvāṇe na ca vindate
39. ātmani kevalam sthitam na bandhāya na mokṣāya (asti).
cet cit nirarthasaṃvitti (bhavati) ca nirvāṇe na vindate.
39. Purely situated in the self (ātman), it is neither for bondage nor for liberation (mokṣa). If consciousness (cit) is merely meaningless perception, it does not find itself in final liberation (nirvāṇa).
तद्बन्धमोक्षपक्षादेर्नामापीह न विद्यते ।
मोक्षोऽस्त्वित्येव बोधोऽन्तः पूर्णता क्षयकारणम् ॥ ४० ॥
tadbandhamokṣapakṣādernāmāpīha na vidyate ,
mokṣo'stvityeva bodho'ntaḥ pūrṇatā kṣayakāraṇam 40
40. tat bandhamokṣapakṣādeḥ nāma api iha na vidyate
mokṣaḥ astu iti eva bodhaḥ antaḥ pūrṇatā kṣayakāraṇam
40. iha tat bandhamokṣapakṣādeḥ nāma api na vidyate.
antaḥ mokṣaḥ astu iti eva bodhaḥ pūrṇatā kṣayakāraṇam (bhavati).
40. Therefore, here even the name of categories like bondage and liberation (mokṣa) does not exist. The very notion (bodha) within, 'Let there be liberation (mokṣa)!' is itself the cause of the destruction of one's inherent completeness (pūrṇatā).
समास्त्वित्यपि बन्धस्ते श्रेयोऽसंवेदनं परम् ।
यदनाभासमजडं तद्विद्धि परमं पदम् ॥ ४१ ॥
samāstvityapi bandhaste śreyo'saṃvedanaṃ param ,
yadanābhāsamajaḍaṃ tadviddhi paramaṃ padam 41
41. samāḥ tu iti api bandhaḥ te śreyaḥ asaṃvedanam
param yat anābhāsam ajaḍam tat viddhi paramam padam
41. tu samāḥ iti api te bandhaḥ (asti).
param śreyaḥ asaṃvedanam (asti).
yat anābhāsam ajaḍam tat paramam padam viddhi.
41. But even the thought, 'all are equal (samāḥ),' is a form of bondage for you. The supreme good (śreyaḥ) is a state beyond all perception (asaṃvedanam). Know that which is unmanifest (anābhāsa) and not inert (ajaḍa) to be the supreme state (padam).
चितः स्वरूपं संस्थानमचेत्योन्मुखतात्मकम् ।
यः संकल्पनशब्दार्थरूपः स्पन्दो महाचितः ॥ ४२ ॥
citaḥ svarūpaṃ saṃsthānamacetyonmukhatātmakam ,
yaḥ saṃkalpanaśabdārtharūpaḥ spando mahācitaḥ 42
42. citaḥ svarūpam saṃsthānam acetyonmukhatātmakam
yaḥ saṃkalpanāśabdārtharūpaḥ spandaḥ mahācitaḥ
42. mahācitaḥ yaḥ saṃkalpanāśabdārtharūpaḥ spandaḥ
citaḥ svarūpam saṃsthānam acetyonmukhatātmakam
42. The essential nature and established form of consciousness (cit) is characterized by being directed towards the unperceivable. This is the pulsation (spanda) of the Great Consciousness (mahācit), whose form is the very meaning of the word 'conceptualization' (saṃkalpa).
बन्धमोक्षादिकार्होऽसौ प्रेक्ष्यमाणः प्रणश्यति ।
प्रेक्षणादेव संशान्ते त्वहंभावे निरास्पदे ॥ ४३ ॥
bandhamokṣādikārho'sau prekṣyamāṇaḥ praṇaśyati ,
prekṣaṇādeva saṃśānte tvahaṃbhāve nirāspade 43
43. bandhamokṣādikārhaḥ asau prekṣyamāṇaḥ praṇaśyati
prekṣaṇāt eva saṃśānte tu ahaṃbhāve nirāspade
43. asau bandhamokṣādikārhaḥ prekṣyamāṇaḥ praṇaśyati.
tu prekṣaṇāt eva nirāspade ahaṃbhāve saṃśānte
43. This very [conceptualization or ego (ahaṅkāra)] which is subject to bondage and liberation (mokṣa) disappears when observed. Indeed, as soon as the ego (ahaṅkāra), becoming baseless, is completely pacified through mere observation, then (what remains to be bound or liberated?).
न विद्मः केन किं कस्य बध्यते वाथ मुच्यते ।
संकल्प एव रचिते बुधश्चेदविभागवान् ॥ ४४ ॥
na vidmaḥ kena kiṃ kasya badhyate vātha mucyate ,
saṃkalpa eva racite budhaścedavibhāgavān 44
44. na vidmaḥ kena kim kasya badhyate vā atha mucyate
saṃkalpe eva racite budhaḥ ca cet avibhāgavān
44. kena kim kasya badhyate vā atha mucyate iti na vidmaḥ.
ca cet budhaḥ saṃkalpe eva racite avibhāgavān
44. Then we do not know by whom what is bound, or by whom it is liberated (mokṣa) for whom. If the wise person (budha) remains undivided even when conceptualization (saṃkalpa) itself is constructed, (then what follows?).
तदसंकल्पमस्पन्दं सर्वं जातमवारितम् ।
स्पन्दे स्पन्दमये वाते तन्मयत्वात्सदा चिता ॥ ४५ ॥
tadasaṃkalpamaspandaṃ sarvaṃ jātamavāritam ,
spande spandamaye vāte tanmayatvātsadā citā 45
45. tat asaṃkalpam aspandam sarvam jātam avāritam
spande spandamaye vāte tanmayatvāt sadā citā
45. tat sarvam asaṃkalpam aspandam avāritam jātam.
sadā citā spande spandamaye vāte tanmayatvāt (bhavati)
45. Then everything becomes free from conceptualization (saṃkalpa), devoid of vibration, and unobstructed. This is because consciousness (cit) is always by its very nature identified with the vibrant pulsation (spanda), which is like wind.
संक्षीणे न च संसारो निस्पन्दे चिद्धने स्थिते ।
चित्तेज एव चित्स्पन्द इति बुद्धे निरन्तरम् ॥ ४६ ॥
saṃkṣīṇe na ca saṃsāro nispande ciddhane sthite ,
citteja eva citspanda iti buddhe nirantaram 46
46. saṃkṣīṇe na ca saṃsāraḥ nispande cidghane sthite
cittejaḥ eva citspandaḥ iti buddhe nirantaram
46. (yada) cidghane nispande sthite (bhavati),
(tada) saṃsāraḥ ca na saṃkṣīṇe (bhavati).
cittejaḥ eva citspandaḥ iti nirantaram buddhe.
46. When the compact consciousness is established and motionless, the cycle of transmigration (saṃsāra) also ceases. Understand constantly that the pulsation of consciousness is merely the light of consciousness itself.
व्यतिरिक्तश्चितः स्पन्दो न किंचिदवशिष्यते ।
अस्मिन्दृश्यमये दीर्घस्वप्ने स्वप्नान्तरं व्रजन् ।
न ज्ञो मोहमुपादत्ते सर्वगत्वात्स्वसंविदः ॥ ४७ ॥
vyatiriktaścitaḥ spando na kiṃcidavaśiṣyate ,
asmindṛśyamaye dīrghasvapne svapnāntaraṃ vrajan ,
na jño mohamupādatte sarvagatvātsvasaṃvidaḥ 47
47. vyatiriktaḥ citaḥ spandaḥ na kiñcit
avaśiṣyate asmin dṛśyamaye dīrghasvapne
svapnāntaram vrajan na jñaḥ
moham upādatte sarvagatvāt svasaṃvidaḥ
47. citaḥ vyatiriktaḥ spandaḥ kiñcit na avaśiṣyate.
asmin dṛśyamaye dīrghasvapne svapnāntaram vrajan jñaḥ svasaṃvidaḥ sarvagatvāt moham na upādatte.
47. Nothing remains that is separate from the pulsation of consciousness. In this phenomenal world, which is a long dream, the knower, even when experiencing another dream, does not succumb to delusion because of the all-pervading nature of its own self-awareness.
यत्रोदेति प्रसभमनिशं सर्गसंवित्तिसत्ता यस्मिन्नेते सकलकलनाकारपङ्का गलन्ति ।
उद्यन्त्येते स्वदनसुभगं यत्र सर्वोपलम्भा ध्यानेनैव तमवगमय प्रत्यगात्मानमन्तः ॥ ४८ ॥
yatrodeti prasabhamaniśaṃ sargasaṃvittisattā yasminnete sakalakalanākārapaṅkā galanti ,
udyantyete svadanasubhagaṃ yatra sarvopalambhā dhyānenaiva tamavagamaya pratyagātmānamantaḥ 48
48. yatra udeti prasabham aniśam sargasaṃvittisattā
yasmin ete sakalakalanākārapaṅkāḥ galanti
udyanti ete svadanasubhagam yatra sarvopalambhāḥ
dhyānena eva tam avagamaya pratyagātmānam antaḥ
48. yatra prasabham aniśam sargasaṃvittisattā udeti,
yasmin ete sakalakalanākārapaṅkāḥ galanti,
yatra ete sarvopalambhāḥ svadanasubhagam udyanti,
(tvam) dhyānena eva tam pratyagātmānam antaḥ avagamaya.
48. Realize that inner self (ātman) within, through meditation (dhyāna) alone: where the reality of the consciousness of creation constantly and forcefully arises; in which all forms of conceptual impurities dissolve; and where all perceptions delightfully arise.

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 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 (current chapter) 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