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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-78

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श्रीवसिष्ठ उवाच ।
एवं बहूनि वर्षाणि मिथुनं निर्भरस्पृहम् ।
रेमे यौवनलीलाभिरमन्दाभिर्दिने दिने ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ bahūni varṣāṇi mithunaṃ nirbharaspṛham ,
reme yauvanalīlābhiramandābhirdine dine 1
1. śrī-vasiṣṭha uvāca evam bahūni varṣāṇi mithunam
nirbhara-spṛham reme yauvana-līlābhiḥ amandābhiḥ dine dine
1. śrī-vasiṣṭha uvāca evam mithunam nirbhara-spṛham bahūni
varṣāṇi amandābhiḥ yauvana-līlābhiḥ dine dine reme
1. Śrī Vasiṣṭha said: Thus, for many years, the couple, filled with intense desire, indulged day by day in their abundant youthful pastimes.
अथ यातेषु बहुषु वर्षेष्वावृत्तिशालिषु ।
शनैर्गलिततारुण्ये भिन्नकुम्भादिवाम्भसि ॥ २ ॥
atha yāteṣu bahuṣu varṣeṣvāvṛttiśāliṣu ,
śanairgalitatāruṇye bhinnakumbhādivāmbhasi 2
2. atha yāteṣu bahuṣu varṣeṣu āvṛtti-śāliṣu śanaiḥ
galita-tāruṇye bhinna-kumbhāt iva ambhasi
2. atha bahuṣu āvṛtti-śāliṣu varṣeṣu yāteṣu śanaiḥ
galita-tāruṇye bhinna-kumbhāt iva ambhasi
2. Then, after many repetitive years had passed, youth slowly faded, just like water leaking from a broken pot.
तरङ्गनिकराकारभङ्गुरव्यवहारिणि ।
पातः पक्वफलस्येव मरणं दुर्निवारणम् ॥ ३ ॥
taraṅganikarākārabhaṅguravyavahāriṇi ,
pātaḥ pakvaphalasyeva maraṇaṃ durnivāraṇam 3
3. taranga-nikara-ākāra-bhaṅgura-vyavahāriṇi
pātaḥ pakva-phalasya iva maraṇam durnivāraṇam
3. taranga-nikara-ākāra-bhaṅgura-vyavahāriṇi
maraṇam durnivāraṇam pakva-phalasya pātaḥ iva
3. In this existence, whose workings are perishable and resemble a multitude of waves, death is unavoidable, just like the falling of a ripe fruit.
हिमाशनिरिवाम्भोजे जरा निपतनोन्मुखी ।
आयुर्गलत्यविरतं जलं करतलादिव ॥ ४ ॥
himāśanirivāmbhoje jarā nipatanonmukhī ,
āyurgalatyavirataṃ jalaṃ karatalādiva 4
4. himāśaniḥ iva ambhoje jarā nipatana-unmukhī
āyuḥ galati aviratam jalam karatalāt iva
4. jarā ambhoje himāśaniḥ iva nipatana-unmukhī
āyuḥ karatalāt iva jalam aviratam galati
4. Old age, poised to descend like a hailstorm upon a lotus, causes life (āyus) to continuously slip away, just as water flows from the palm of a hand.
प्रावृषीव लतातुम्बी तृष्णैका दीर्घतां गता ।
शैलनद्या रय इव संप्रयात्येव यौवनम् ॥ ५ ॥
prāvṛṣīva latātumbī tṛṣṇaikā dīrghatāṃ gatā ,
śailanadyā raya iva saṃprayātyeva yauvanam 5
5. prāvṛṣī iva latā-tumbī tṛṣṇā ekā dīrghatām gatā
śailanadyāḥ rayaḥ iva saṃprayāti eva yauvanam
5. prāvṛṣī iva latā-tumbī ekā tṛṣṇā dīrghatām gatā
śailanadyāḥ rayaḥ iva yauvanam saṃprayāti eva
5. Only craving (tṛṣṇā) grows long, like a gourd creeper in the rainy season. Youth (yauvanam) certainly passes away, like the swift current of a mountain river.
पतन्ति चेतो दुःखानि तृष्णा गृध्र इवामिषम् ।
बुद्बुदः प्रावृषीवाप्सु शरीरं क्षणभङ्गुरम् ॥ ७ ॥
patanti ceto duḥkhāni tṛṣṇā gṛdhra ivāmiṣam ,
budbudaḥ prāvṛṣīvāpsu śarīraṃ kṣaṇabhaṅguram 7
7. patanti cetaḥ duḥkhāni tṛṣṇā gṛdhraḥ iva āmiṣam
budbudaḥ prāvṛṣī iva apsu śarīram kṣaṇabhaṅguram
7. duḥkhāni cetaḥ patanti tṛṣṇā gṛdhraḥ iva āmiṣam
śarīram prāvṛṣī iva apsu budbudaḥ kṣaṇabhaṅguram
7. Sorrows fall upon the mind (cetas), and craving (tṛṣṇā) seizes it like a vulture seizes its prey. The body is transient, like a bubble in water during the rainy season.
रम्भागर्भ इवासारो व्यवहारो विचारगः ।
सत्वरं युवता याति कान्तेवाप्रियकामिनः ॥ ८ ॥
rambhāgarbha ivāsāro vyavahāro vicāragaḥ ,
satvaraṃ yuvatā yāti kāntevāpriyakāminaḥ 8
8. rambhāgarbhaḥ iva asāraḥ vyavahāraḥ vicāra-gataḥ
satvaram yuvatā yāti kāntā iva apriya-kāminaḥ
8. vyavahāraḥ rambhāgarbhaḥ iva asāraḥ vicāra-gataḥ
yuvatā apriya-kāminaḥ kāntā iva satvaram yāti
8. Worldly affairs (vyavahāra) are essenceless, like the pith of a banana tree, and fraught with worry. Youth (yuvatā) swiftly departs, just like a beloved wife leaves a man who desires what is displeasing.
बलादरतिरायाता वैरस्यमिव पादपम् ।
तदिह स्याच्छुभाकारं स्थिरं किमतिशोभनम् ॥ ९ ॥
balādaratirāyātā vairasyamiva pādapam ,
tadiha syācchubhākāraṃ sthiraṃ kimatiśobhanam 9
9. balāt aratiḥ āyātā vairasyam iva pādapam tat
iha syāt śubhākāram sthiram kim atiśobhanam
9. balāt aratiḥ pādapam vairasyam iva āyātā.
tat iha śubhākāram sthiram atiśobhanam kim syāt?
9. Discontent arrived forcefully, just as bitterness affects a tree. Therefore, what here could be of auspicious form, stable, and exceedingly beautiful?
यदासाद्य पुनश्चेतो दशासु न विदूयते ।
इति निर्णीय युग्मं तत्संसारव्याधिभेषजम् ॥ १० ॥
yadāsādya punaśceto daśāsu na vidūyate ,
iti nirṇīya yugmaṃ tatsaṃsāravyādhibheṣajam 10
10. yadā āsādya punaḥ cetaḥ daśāsu na vidūyate
iti nirṇīya yugmam tat saṃsāravyādhibheṣajam
10. yadā āsādya punaḥ cetaḥ daśāsu na vidūyate,
iti nirṇīya,
tat yugmam saṃsāravyādhibheṣajam (iti)
10. Having thus determined that when (a state is) attained, the mind (cetas) is no longer distressed in any circumstances, and that this (specific) pair is the medicine for the disease of transmigratory existence (saṃsāra) -
चिरं विचारयामास शास्त्रमध्यात्मसंमतम् ।
आत्मज्ञानैकमात्रेण संसृत्याख्या विषूचिका ॥ ११ ॥
ciraṃ vicārayāmāsa śāstramadhyātmasaṃmatam ,
ātmajñānaikamātreṇa saṃsṛtyākhyā viṣūcikā 11
11. ciram vicārayāmāsa śāstram adhyātmasaṃmatam
ātmajñānaikamātreṇa saṃsṛtyākhyā viṣūcikā
11. (saḥ) ciram adhyātmasaṃmatam śāstram vicārayāmāsa (iti yat) ātmajñānaikamātreṇa saṃsṛtyākhyā viṣūcikā (śāmyati).
11. (Someone) pondered for a long time over scriptures consistent with spiritual teachings, (thinking that) solely by means of self-knowledge (ātma-jñāna), the epidemic-like disease called transmigratory existence (saṃsāra) -
संशाम्यतीति निश्चित्य तावास्तां तत्परायणौ ।
तच्चित्तौ तद्गतप्राणौ तन्निष्ठौ तद्विदाश्रयौ ॥ १२ ॥
saṃśāmyatīti niścitya tāvāstāṃ tatparāyaṇau ,
taccittau tadgataprāṇau tanniṣṭhau tadvidāśrayau 12
12. saṃśāmyati iti niścitya tau āstām tatparāyaṇau
tatcittau tatgataprāṇau tanniṣṭhau tatvidāśrayau
12. (saṃsṛtyākhyā viṣūcikā) ātmajñānaikamātreṇa saṃśāmyati iti niścitya,
tau tatparāyaṇau tatcittau tatgataprāṇau tanniṣṭhau tatvidāśrayau āstām.
12. Having thus ascertained that it (the epidemic-like disease of transmigratory existence) is completely pacified, those two (individuals) became exclusively devoted to that (knowledge), with their minds fixed on it, their vital energies (prāṇa) absorbed in it, firmly established in it, and taking refuge in those who possessed that knowledge.
तदा तदर्चनपरौ तदीहौ तौ विरेजतुः ।
तत्रैवातिघनाभ्यासौ बोधयन्तौ परस्परम् ॥ १३ ॥
tadā tadarcanaparau tadīhau tau virejatuḥ ,
tatraivātighanābhyāsau bodhayantau parasparam 13
13. tada tad-arcana-parau tad-īhau tau virejatuḥ tatra
eva ati-ghana-abhyāsau bodhayantau parasparam
13. tada tau tad-arcana-parau tad-īhau tatra eva
ati-ghana-abhyāsau parasparam bodhayantau virejatuḥ
13. Then, those two, deeply devoted to His worship and striving towards Him, shone splendidly. Right there, they engaged in very intense practice, enlightening each other.
तत्प्रीतौ तत्समारम्भावन्योन्यं तौ बभूवतुः ।
अथ साविरतं राम रमणीयपदक्रमान् ॥ १४ ॥
tatprītau tatsamārambhāvanyonyaṃ tau babhūvatuḥ ,
atha sāvirataṃ rāma ramaṇīyapadakramān 14
14. tat-prītau tat-samārambhau anyonyam tau babhūvatuḥ
atha sa-aviratam rāma ramaṇīya-pada-kramān
14. tau tat-prītau tat-samārambhau anyonyam babhūvatuḥ
atha rāma sa-aviratam ramaṇīya-pada-kramān
14. Those two became mutually devoted to Him and embarked upon His undertakings. Then, O Rāma, without interruption, (he heard) the delightful sequences of words...
श्रुत्वाध्यात्मविदां वक्राच्छास्त्रार्थांस्तारणक्षमान् ।
इत्थं विचारयामास स्वमात्मानमहर्निशम् ॥ १५ ॥
śrutvādhyātmavidāṃ vakrācchāstrārthāṃstāraṇakṣamān ,
itthaṃ vicārayāmāsa svamātmānamaharniśam 15
15. śrutvā adhyātma-vidām vaktrāt śāstra-arthān
tāraṇa-kṣamān ittham vicārayāmāsa svam ātmānam ahar-niśam
15. adhyātma-vidām vaktrāt tāraṇa-kṣamān śāstra-arthān śrutvā,
ittham ahar-niśam svam ātmānam vicārayāmāsa
15. Having heard from the mouths of those wise in spiritual knowledge (adhyātman) the profound meanings of the scriptures, which are capable of granting liberation (mokṣa), he thus contemplated his own self (ātman) day and night.
अव्यापृता व्यापृता वा धिया धवलयेद्धया ।
प्रेक्षे तावत्स्वमात्मानं किमहं स्यामिति स्वयम् ॥ १६ ॥
avyāpṛtā vyāpṛtā vā dhiyā dhavalayeddhayā ,
prekṣe tāvatsvamātmānaṃ kimahaṃ syāmiti svayam 16
16. avyāpṛtā vyāpṛtā vā dhiyā dhavalayet dhayā prekṣe
tāvat svam ātmānam kim aham syām iti svayam
16. avyāpṛtā vā vyāpṛtā dhiyā,
(kaścit) dhayā dhavalayet.
tāvat aham svayam svam ātmānam prekṣe,
iti kim aham syām.
16. Whether one is unengaged or engaged through the intellect, one should purify (the consciousness) by means of the intellect. Meanwhile, I shall personally examine my own self (ātman), (asking), "What might I be?"
कस्यायमागतो मोहः कथमभ्युत्थितः क्व वा ।
देहस्तावज्जडो मूढो नाहमित्येव निश्चयः ॥ १७ ॥
kasyāyamāgato mohaḥ kathamabhyutthitaḥ kva vā ,
dehastāvajjaḍo mūḍho nāhamityeva niścayaḥ 17
17. kasya ayam āgataḥ mohaḥ katham abhyutthitaḥ kva vā
dehaḥ tāvat jaḍaḥ mūḍhaḥ na aham iti eva niścayaḥ
17. ayam mohaḥ kasya āgataḥ katham abhyutthitaḥ kva vā
dehaḥ tāvat jaḍaḥ mūḍhaḥ aham na iti eva niścayaḥ
17. Whose is this delusion that has come, how has it arisen, or where? Indeed, the body is inert and unconscious, and it is a firm conviction that "I am not this [body]".
आबालमेतत्संसिद्धं मतौ चैवानुभूयते ।
कर्मेन्द्रियगणश्चास्मादभिन्नावयवात्मकः ॥ १८ ॥
ābālametatsaṃsiddhaṃ matau caivānubhūyate ,
karmendriyagaṇaścāsmādabhinnāvayavātmakaḥ 18
18. ābālam etat saṃsiddham matau ca eva anubhūyate
karma-indriya-gaṇaḥ ca asmāt abhinna-avayava-ātmakaḥ
18. etat ābālam saṃsiddham ca eva matau anubhūyate ca
asmāt karma-indriya-gaṇaḥ abhinna-avayava-ātmakaḥ
18. This truth is well-established from childhood, and indeed, it is experienced even in the intellect. Moreover, the group of organs of action (karmendriyas) consists of parts that are not separate from this (body).
अवयवावयविनोर्न भेदो जड एव च ।
बुद्धीन्द्रियगणोऽप्येवं जड एवेति दृश्यते ॥ १९ ॥
avayavāvayavinorna bhedo jaḍa eva ca ,
buddhīndriyagaṇo'pyevaṃ jaḍa eveti dṛśyate 19
19. avayava-avayavinoḥ na bhedaḥ jaḍaḥ eva ca
buddhi-indriya-gaṇaḥ api evam jaḍaḥ eva iti dṛśyate
19. avayava-avayavinoḥ na bhedaḥ ca jaḍaḥ eva api
evam buddhi-indriya-gaṇaḥ jaḍaḥ eva iti dṛśyate
19. There is no distinction between the parts and the whole (body), and both are indeed inert. Similarly, the group of cognitive senses (buddhīndriyas) is also perceived as inert.
प्रेर्यते मनसा यस्माद्यष्ट्येव भुवि लोष्टकः ।
मनश्चैव जडं मन्ये संकल्पात्मकशक्ति यत् ॥ २० ॥
preryate manasā yasmādyaṣṭyeva bhuvi loṣṭakaḥ ,
manaścaiva jaḍaṃ manye saṃkalpātmakaśakti yat 20
20. preryate manasā yasmāt yaṣṭyā eva bhuvi loṣṭakaḥ
manaḥ ca eva jaḍam manye saṅkalpa-ātmaka-śakti yat
20. yasmāt loṣṭakaḥ bhuvi yaṣṭyā eva manasā preryate
ca eva manaḥ jaḍam manye yat saṅkalpa-ātmaka-śakti
20. Since (the cognitive senses) are impelled by the mind, just as a clod of earth is moved on the ground by a stick, I consider the mind itself to be inert, because its essential nature (śakti) is conceptualization.
क्षेपणैरिव पाषाणः प्रेर्यते बुद्धिनिश्चयैः ।
बुद्धिर्निश्चयरूपैवं जडा सत्तैव निश्चयः ॥ २१ ॥
kṣepaṇairiva pāṣāṇaḥ preryate buddhiniścayaiḥ ,
buddhirniścayarūpaivaṃ jaḍā sattaiva niścayaḥ 21
21. kṣepaṇaiḥ iva pāṣāṇaḥ preryate buddhiniścayaiḥ
buddhiḥ niścayarūpā evam jaḍā sattā eva niścayaḥ
21. pāṣāṇaḥ kṣepaṇaiḥ iva buddhiniścayaiḥ preryate.
Niścayarūpā buddhiḥ evam jaḍā.
Sattā eva niścayaḥ.
21. A stone is propelled by throws, just as the intellect (buddhi) is impelled by its own resolves. The intellect (buddhi), whose very form is determination, is essentially inert. True existence itself is this determination.
खातेनेव सरिन्नूनं साऽहंकारेण वाह्यते ।
अहंकारोऽपि निःसारो जड एव शवात्मकः ॥ २२ ॥
khāteneva sarinnūnaṃ sā'haṃkāreṇa vāhyate ,
ahaṃkāro'pi niḥsāro jaḍa eva śavātmakaḥ 22
22. khātena iva sarit nūnam sā ahaṅkāreṇa vāhyate
ahaṅkāraḥ api niḥsāraḥ jaḍaḥ eva śavātmakaḥ
22. sarit khātena iva,
nūnam sā ahaṅkāreṇa vāhyate.
Ahaṅkāraḥ api niḥsāraḥ jaḍaḥ eva śavātmakaḥ.
22. Just as a river is surely channeled, so too is the intellect (buddhi) carried by the ego (ahaṅkāra). And this ego (ahaṅkāra) itself is also without essence, inert, and indeed corpse-like.
जीवेन जन्यते यक्षो बालेनेव भ्रमात्मकः ।
जीवश्च चेतनाकाशो वातात्मा हृदये स्थितः ॥ २३ ॥
jīvena janyate yakṣo bāleneva bhramātmakaḥ ,
jīvaśca cetanākāśo vātātmā hṛdaye sthitaḥ 23
23. jīvena janyate yakṣaḥ bālena iva bhramātmakaḥ
jīvaḥ ca cetanākāśaḥ vātātmā hṛdaye sthitaḥ
23. bālena iva bhramātmakaḥ yakṣaḥ jīvena janyate.
Ca jīvaḥ cetanākāśaḥ vātātmā hṛdaye sthitaḥ.
23. Just as a child creates an illusory figure (like a yakṣa), so too is an illusory yakṣa generated by the individual soul (jīva). And this individual soul (jīva) is the conscious ether, whose nature is like the wind, and it is situated in the heart.
सुकुमारोऽन्तरन्येन केनापि परिजीवति ।
अहो नु ज्ञातमेतेन चेत्योल्लेखकलङ्किना ॥ २४ ॥
sukumāro'ntaranyena kenāpi parijīvati ,
aho nu jñātametena cetyollekhakalaṅkinā 24
24. sukumāraḥ antaḥ anyena kena api parijīvati
aho nu jñātam etena cetyollekakalaṅkinā
24. sukumāraḥ antaḥ kena api anyena parijīvati.
Aho nu etena cetyollekakalaṅkinā jñātam.
24. The very delicate inner (self) subsists by means of some other (entity). Oh, indeed, this truth has now been understood by this very (inner self), which is stained by the impressions of objects of thought.
जीवो जीवति जीर्णेन चिद्रूपेणात्मरूपिणा ।
चेत्यभ्रमवता जीवश्चिद्रूपेणैव जीवति ॥ २५ ॥
jīvo jīvati jīrṇena cidrūpeṇātmarūpiṇā ,
cetyabhramavatā jīvaścidrūpeṇaiva jīvati 25
25. jīvaḥ jīvati jīrṇena cidrūpeṇa ātmarūpiṇā
cetyabhramavatā jīvaḥ cidrūpeṇa eva jīvati
25. jīvaḥ jīrṇena cidrūpeṇa ātmarūpiṇā jīvati
cetyabhramavatā jīvaḥ cidrūpeṇa eva jīvati
25. The individual soul (jīva) exists, identifying with the transient, even though its true nature is that of pure consciousness, embodying the Self (ātman). This very individual soul (jīva), entangled in the delusion of perceivable objects, in fact lives solely by virtue of its fundamental nature as consciousness.
आमोदः पवनेनेव खातेनेव सरिद्रयः ।
असत्यजडचेत्यांशचयनाच्चिद्वपुर्जडम् ॥ २६ ॥
āmodaḥ pavaneneva khāteneva saridrayaḥ ,
asatyajaḍacetyāṃśacayanāccidvapurjaḍam 26
26. āmodaḥ pavanena iva khātena iva saridrayaḥ
asatyajaḍacetyāṃśacayanāt cidvapuḥ jaḍam
26. āmodaḥ pavanena iva saridrayaḥ khātena iva
asatyajaḍacetyāṃśacayanāt cidvapuḥ jaḍam
26. Just as fragrance is carried by the wind, and the flow of a river by its channel, similarly, through the accumulation of components that are unreal, inert, and perceivable, the very essence of consciousness (cidvapuḥ) appears to become inert.
महाजलगतो ह्यग्निरिव रूपं स्वमुज्झति ।
सद्वासद्वा यदाभाति चित्समाधौ सति स्वतः ॥ २७ ॥
mahājalagato hyagniriva rūpaṃ svamujjhati ,
sadvāsadvā yadābhāti citsamādhau sati svataḥ 27
27. mahājalagataḥ hi agniḥ iva rūpam svam ujjhati sat
vā asat vā yadā ābhāti citsamādhau sati svataḥ
27. hi mahājalagataḥ agniḥ iva svam rūpam ujjhati yadā
citsamādhau sati svataḥ sat vā asat vā ābhāti
27. Indeed, just as fire, when immersed in vast waters, abandons its inherent form, so too, when consciousness (cit) spontaneously enters a state of deep meditative absorption (samādhi), it relinquishes its ordinary discerning nature regarding whatever appears, whether it be considered existent or non-existent.
स्वरूपमलमुत्सृज्य तदेव भवति क्षणात् ।
एवं चिद्रूपमप्येतच्चेत्योन्मुखतया स्वयम् ॥ २८ ॥
svarūpamalamutsṛjya tadeva bhavati kṣaṇāt ,
evaṃ cidrūpamapyetaccetyonmukhatayā svayam 28
28. svarūpam alam utsṛjya tat eva bhavati kṣaṇāt
evam cidrūpam api etat cetyonmukhatayā svayam
28. svarūpam alam utsṛjya tat eva kṣaṇāt bhavati
evam cidrūpam api etat cetyonmukhatayā svayam
28. Having completely relinquished its own essential nature, it instantly becomes that very thing. In this same manner, this very nature of consciousness (cidrūpa) itself, by becoming oriented towards perceivable objects, spontaneously transforms into them.
जडं शून्यमसत्कल्पं चैतन्येन प्रबोध्यते ।
इति संचिन्त्य चूडाला केनैषा चित्प्रचेतनी ॥ २९ ॥
jaḍaṃ śūnyamasatkalpaṃ caitanyena prabodhyate ,
iti saṃcintya cūḍālā kenaiṣā citpracetanī 29
29. jaḍam śūnyam asatkalpam caitanyena prabodhyate
iti saṃcintya cūḍālā kena eṣā citpracetanī
29. cūḍālā iti saṃcintya jaḍam śūnyam asatkalpam
caitanyena prabodhyate eṣā citpracetanī kena
29. Chūḍālā pondered, 'How is it that this inert, empty, and seemingly non-existent [world] is awakened by consciousness? By whom is this consciousness truly awakened?'
इति संचिन्तयामास चिरायेत्थं व्यबुध्यत ।
अहो नु चिरकालेन ज्ञातं ज्ञेयमनामयम् ॥ ३० ॥
iti saṃcintayāmāsa cirāyetthaṃ vyabudhyata ,
aho nu cirakālena jñātaṃ jñeyamanāmayam 30
30. iti saṃcintayāmāsa cirāya ittham vyabudhyata
aho nu cirakālena jñātam jñeyam anāmayam
30. iti saṃcintayāmāsa cirāya ittham vyabudhyata
aho nu cirakālena jñeyam anāmayam jñātam
30. Having thus pondered deeply for a long time, she finally understood: 'Oh, indeed! After such a long time, that which is to be known - the blissful - has been realized!'
यद्वै विज्ञेयतां कृत्वा न कश्चिद्धीयते पुनः ।
एते हि चिद्विलासान्ता मनोबुद्धीन्द्रियादयः ॥ ३१ ॥
yadvai vijñeyatāṃ kṛtvā na kaściddhīyate punaḥ ,
ete hi cidvilāsāntā manobuddhīndriyādayaḥ 31
31. yat vai vijñeyatām kṛtvā na kaścit dhīyate punaḥ
ete hi cit vilāsāntāḥ manobuddhīndriyādayaḥ
31. yat vai vijñeyatām kṛtvā kaścit punaḥ na dhīyate,
hi ete manobuddhīndriyādayaḥ citvilāsāntāḥ
31. Indeed, having realized that which is truly knowable, no one is ever again bewildered. For these - mind, intellect, senses, and so on - are nothing but the manifestations of consciousness.
असन्तः सर्व एवाहो द्वितीयेन्दुपदस्थिताः ।
महाचिदेकैवास्तीह महासत्तेति योच्यते ॥ ३२ ॥
asantaḥ sarva evāho dvitīyendupadasthitāḥ ,
mahācidekaivāstīha mahāsatteti yocyate 32
32. asantaḥ sarve eva aho dvitīyendupadasthitāḥ
mahācit ekā eva asti iha mahāsattā iti yat ucyate
32. aho sarve asantaḥ dvitīyendupadasthitāḥ eva,
iha ekā mahācit eva asti,
yā mahāsattā iti ucyate
32. Oh! All of these [mind, intellect, senses, etc.] are indeed non-existent, like a second moon [which is an illusion]. Only the great consciousness exists here, which is called the great existence.
निष्कलङ्का समा शुद्धा निरहंकाररूपिणी ।
शुद्धसंवेदनाकारा शिवं सन्मात्रमच्युतम् ॥ ३३ ॥
niṣkalaṅkā samā śuddhā nirahaṃkārarūpiṇī ,
śuddhasaṃvedanākārā śivaṃ sanmātramacyutam 33
33. niṣkalaṅkā samā śuddhā nirahaṅkārarūpiṇī
śuddhasaṃvedanākārā śivam sanmātram acyutam
33. niṣkalaṅkā samā śuddhā nirahaṅkārarūpiṇī
śuddhasaṃvedanākārā śivam sanmātram acyutam
33. It is spotless, tranquil, pure, and embodies the state beyond ego (ahaṅkāra). It takes the form of pure consciousness. This is the auspicious, mere being, the imperishable.
सकृद्विभाता विमला नित्योदयवती सदा ।
सा ब्रह्मपरमात्मादिनामभिः परिगीयते ॥ ३४ ॥
sakṛdvibhātā vimalā nityodayavatī sadā ,
sā brahmaparamātmādināmabhiḥ parigīyate 34
34. sakṛt vibhātā vimalā nityodayavatī sadā
sā brahmaparamātmādināmabhiḥ parigīyate
34. sā sakṛt vibhātā vimalā nityodayavatī
sadā brahmaparamātmādināmabhiḥ parigīyate
34. She, who is always shining forth, pure, and eternally manifest, is spoken of by names such as Brahman and the Supreme Self (paramātman).
चेत्यचेतनचित्तादि नास्या भिन्नं न मानतः ।
तयैषा चैत्यते चिच्छ्रीः सैषाद्या चिदिति स्मृता ॥ ३५ ॥
cetyacetanacittādi nāsyā bhinnaṃ na mānataḥ ,
tayaiṣā caityate cicchrīḥ saiṣādyā ciditi smṛtā 35
35. cetyacetanacittādi na asyā bhinnam na mānataḥ tayā
eṣā caityate cicchrīḥ sā eṣā ādyā cit iti smṛtā
35. cetyacetanacittādi asyā na bhinnam na mānataḥ tayā
eṣā cicchrīḥ caityate sā eṣā ādyā cit iti smṛtā
35. Neither the cognizable, the unconscious, nor the mind (citta), etc., are separate from her, nor are they distinct by any means of knowledge (māna). By her, this splendor of consciousness (cit-śrī) is illumined. She, this primordial consciousness (cit), is remembered as such.
अचेत्यं यदिदं चित्त्वं तत्तस्या रूपमक्षतम् ।
मनोबुद्धीन्द्रियाद्यर्थरूपैः सैव विजृम्भते ॥ ३६ ॥
acetyaṃ yadidaṃ cittvaṃ tattasyā rūpamakṣatam ,
manobuddhīndriyādyartharūpaiḥ saiva vijṛmbhate 36
36. acetyam yat idam cittvam tat tasyā rūpam akṣatam
manobuddhīndriyādyartharūpaiḥ sā eva vijṛmbhate
36. yat idam acetyam cittvam tat tasyā akṣatam rūpam
sā eva manobuddhīndriyādyartharūpaiḥ vijṛmbhate
36. That consciousness-ness (cittva) which is uncognizable - that is her unblemished form. She herself expands and manifests in the forms of mind (manas), intellect (buddhi), senses (indriya), and other objects (artha).
तरङ्गकणकल्लोलकलनेयं चिदात्मनि ।
जगद्रूपपदार्थानां सत्ता स्फुरति मातरि ॥ ३७ ॥
taraṅgakaṇakallolakalaneyaṃ cidātmani ,
jagadrūpapadārthānāṃ sattā sphurati mātari 37
37. taraṅgakaṇakallolakalanā iyam cidātmani
jagadrūpapadārthānām sattā sphurati mātari
37. iyam taraṅgakaṇakallolakalanā cidātmani
jagadrūpapadārthānām sattā mātari sphurati
37. This entire manifestation, appearing as ripples, particles, and great waves, occurs within the conscious self (ātman). The very existence (sattā) of all phenomena that take the form of the world shines forth within this primal source (mātṛ).
यदिदं तत्परं रूपं तस्याः खलु महाचितेः ।
शुद्धचिन्मणिवत्सा हि सेयं समसमोदिता ॥ ३८ ॥
yadidaṃ tatparaṃ rūpaṃ tasyāḥ khalu mahāciteḥ ,
śuddhacinmaṇivatsā hi seyaṃ samasamoditā 38
38. yat idam tat param rūpam tasyāḥ khalu mahāciteḥ
śuddhacinmaṇivat sā hi sā iyam samasamuditā
38. yat idam tat tasyāḥ mahāciteḥ param rūpam
khalu sā hi śuddhacinmaṇivat iyam samasamuditā
38. That which is perceived here is indeed the supreme form of that great consciousness. Truly, she (this consciousness) is like a pure jewel of consciousness, and she is declared to be perfectly uniform in her manifestation.
अनन्ययैव या शत्तया जगज्जृम्भिकया स्थिता ।
सत्ता मायातिरेकेण नान्या संभवतीह हि ॥ ३९ ॥
ananyayaiva yā śattayā jagajjṛmbhikayā sthitā ,
sattā māyātirekeṇa nānyā saṃbhavatīha hi 39
39. ananyayā eva yā śaktyā jagajjṛmbhikayā sthitā
sattā māyātirekeṇa na anyā saṃbhavati iha hi
39. hi iha yā ananyayā eva śaktyā jagajjṛmbhikayā
sthitā sattā na anyā māyātirekeṇa saṃbhavati
39. Indeed, by that unique power (śakti) through which the world expands and is established, no other existence (sattā) is truly possible here apart from (māyā).
विचित्रतेव भाण्डानां ननु हेमतया यथा ।
सा तथोदेति तद्रूपमात्मानं चेतति स्वयम् ॥ ४० ॥
vicitrateva bhāṇḍānāṃ nanu hematayā yathā ,
sā tathodeti tadrūpamātmānaṃ cetati svayam 40
40. vicitratā iva bhāṇḍānām nanu hematayā yathā
sā tathā udeti tatrūpam ātmānam cetati svayam
40. yathā nanu bhāṇḍānām vicitratā hematayā iva
tathā sā udeti svayam tatrūpam ātmānam cetati
40. Just as the variety of vessels is, in fact, nothing but gold, so too does She (the ultimate reality/consciousness) manifest as that form, knowing her own self (ātman) by herself.
स्वचित्तेन द्रवत्वेन तरङ्गादित्वमम्बुषु ।
महाचितौ जगच्चित्तादुदेतीवानुदेत्यपि ॥ ४१ ॥
svacittena dravatvena taraṅgāditvamambuṣu ,
mahācitau jagaccittādudetīvānudetyapi 41
41. svacittena dravatvena taraṅgāditvam ambuṣu
mahācitau jagatcittāt ud eti iva anud eti api
41. yathā ambuṣu svacittena dravatvena taraṅgāditvam (bhavati),
tathā mahācitau jagatcittāt ud eti iva api anud eti
41. Just as waves and similar phenomena appear in water due to its inherent fluidity (dravatva) and its own intrinsic nature (svacitta), similarly, from the cosmic mind (jagaccitta), existence seems to arise in the great consciousness (mahāciti), and yet, it also does not truly arise.
तदात्मैव यथा यातो रूपवान् जलधौ द्रवात् ।
एवं चिन्मात्रमेवाहमनहंभावमाततम् ॥ ४२ ॥
tadātmaiva yathā yāto rūpavān jaladhau dravāt ,
evaṃ cinmātramevāhamanahaṃbhāvamātatam 42
42. tat-ātman eva yathā yātaḥ rūpavān jaladhau dravāt
evam cit-mātram eva aham anahaṃbhāvam ātatam
42. yathā tat-ātman rūpavān dravāt jaladhau eva yātaḥ,
evam aham cit-mātram eva (asmi) ātatam anahaṃbhāvam (asmi)
42. Just as that very self (ātman) assumes form (rūpavān) in the ocean from its liquid state (dravāt), similarly, I am pure consciousness (cinmātra) pervaded by the state of non-ego (anahaṃbhāva).
न तस्य जन्ममरणे न तस्य सदसद्गती ।
न नाशः संभवत्यस्य चिन्मात्रनभसः क्वचित् ॥ ४३ ॥
na tasya janmamaraṇe na tasya sadasadgatī ,
na nāśaḥ saṃbhavatyasya cinmātranabhasaḥ kvacit 43
43. na tasya janmamaraṇe na tasya sat-asat-gatī na
nāśaḥ saṃbhavati asya cit-mātra-nabhasaḥ kvacit
43. tasya janmamaraṇe na (stāḥ),
tasya sad-asat-gatī na (stāḥ ca).
asya cit-mātra-nabhasaḥ kvacit nāśaḥ na saṃbhavati.
43. For that (pure consciousness), there is no birth or death, nor are there favorable or unfavorable states of being (sadasadgati). For this sky of pure consciousness (cinmātranabhas), destruction (nāśa) is never possible anywhere.
अच्छेद्योऽयमदाह्योऽयं चिदादित्योऽतिनिर्मलः ।
आहो नु चिरकालेन शान्तास्मि परिनिर्वृता ॥ ४४ ॥
acchedyo'yamadāhyo'yaṃ cidādityo'tinirmalaḥ ,
āho nu cirakālena śāntāsmi parinirvṛtā 44
44. acchedyaḥ ayam adāhyaḥ ayam cit-ādityaḥ atinirmalaḥ
āho nu cirakālena śāntā asmi parinirvṛtā
44. ayam cidādityaḥ acchedyaḥ (asti),
ayam adāhyaḥ (asti),
atinirmalaḥ (asti).
āho nu (idānīm) cirakālena śāntā asmi,
parinirvṛtā (asmi).
44. This sun of consciousness (cidāditya) is immutable, indestructible, and exceedingly pure. Oh, indeed, after a long time, I am peaceful and completely liberated (parinirvṛta).
निर्वामि भ्रमनिर्मुक्तमासे निर्मन्दराब्धिवत् ।
असदाभासमत्यच्छमनन्तमजमच्युतम् ॥ ४५ ॥
nirvāmi bhramanirmuktamāse nirmandarābdhivat ,
asadābhāsamatyacchamanantamajamacyutam 45
45. nirvāmi bhramanirmuktam āse nirmandarābdhivat
asadābhāsam atyaccham anantam ajam acyutam
45. nirvāmi bhramanirmuktam āse nirmandarābdhivat
asadābhāsam atyaccham anantam ajam acyutam
45. I am extinguished (nirvāṇa), released from delusion, and I abide like an ocean undisturbed by Mount Mandara. I am without the appearance of unreality, exceedingly clear, infinite, unborn, and imperishable (acyuta).
आत्माकाशमनाबाधममलं परमं चिरम् ।
अनन्तमिदमाकाशं फलौघाश्चाफलादिकाः ॥ ४६ ॥
ātmākāśamanābādhamamalaṃ paramaṃ ciram ,
anantamidamākāśaṃ phalaughāścāphalādikāḥ 46
46. ātmākāśam anābādham amalam paramam ciram
anantam idam ākāśam phalaughāḥ ca aphalādikāḥ
46. ātmākāśam anābādham amalam paramam ciram
anantam idam ākāśam phalaughāḥ ca aphalādikāḥ
46. The space of the self (ātman) is unobstructed, pure, supreme, and eternal. This space is infinite, and even the multitudes of karmic results (phala) become fruitless, and so on.
सुरासुरयुतं विश्वमेतन्मयमकृत्रिमम् ।
पुंस्त्वकर्ममयी सेना सर्वं मृन्मात्रकं यथा ॥ ४७ ॥
surāsurayutaṃ viśvametanmayamakṛtrimam ,
puṃstvakarmamayī senā sarvaṃ mṛnmātrakaṃ yathā 47
47. surāsurayutam viśvam etanmayam akṛtrimam
puṃstvakarmamayī senā sarvam mṛnmātrakam yathā
47. yathā puṃstvakarmamayī senā sarvam mṛnmātrakam (bhavati),
tathā (idam) surāsurayutam viśvam etanmayam akṛtrimam (api sarvam mṛnmātrakam eva)
47. Just as an army, though composed of virility and action (karma), is entirely merely clay, so too is the entire universe - inhabited by gods and demons, intrinsically made of this (reality), and natural - also merely (like) clay.
द्रष्टृदृश्यमयी सत्ता चिन्मात्रैक्यमयी तथा ।
इदमैक्यमिदं द्वित्वमहं नाहमितीति च ॥ ४८ ॥
draṣṭṛdṛśyamayī sattā cinmātraikyamayī tathā ,
idamaikyamidaṃ dvitvamahaṃ nāhamitīti ca 48
48. draṣṭṛdṛśyamayī sattā cinmātraikyamayī tathā
idam aikyam idam dvitvam aham na aham iti iti ca
48. draṣṭṛdṛśyamayī sattā cinmātraikyamayī tathā.
idam aikyam,
idam dvitvam,
aham,
na aham iti iti ca.
48. Reality (sattā) consists of both the seer and the seen, and similarly, it consists of the unity of pure consciousness. This (encompasses) unity, this (encompasses) duality, the 'I' (aham) and the 'not-I' (na aham), and so forth.
क इव भ्रमसंमोहः कथं कस्य कुतः क्व वा ।
स्वमनन्तमनायासमुपशान्तास्मि संस्थिता ॥ ४९ ॥
ka iva bhramasaṃmohaḥ kathaṃ kasya kutaḥ kva vā ,
svamanantamanāyāsamupaśāntāsmi saṃsthitā 49
49. ka iva bhramasaṃmohaḥ katham kasya kutaḥ kva vā
svam anantam anāyāsam upaśāntā asmi saṃsthitā
49. ka iva bhramasaṃmohaḥ? katham,
kasya,
kutaḥ,
kva vā (saḥ asti)? (aham) svam anantam anāyāsam upaśāntā saṃsthitā asmi.
49. What is this illusion (bhrama) and delusion (sammoha)? How, whose, from where, or where does it arise? I am firmly established in my own infinite, effortless Self (ātman), completely tranquil.
निर्वाणपरिनिर्वाणा गतमासे गतज्वरम् ।
अचेतनं चेतन वा योऽयमाभाति चेतति ॥ ५० ॥
nirvāṇaparinirvāṇā gatamāse gatajvaram ,
acetanaṃ cetana vā yo'yamābhāti cetati 50
50. nirvāṇaparinirvāṇā gatamāse gatajvaram
acetanam cetana vā yaḥ ayam ābhāti cetati
50. (aham) nirvāṇaparinirvāṇā gatamāse gatajvaram (asmi).
yaḥ ayam acetanam cetana vā ābhāti,
(saḥ) cetati.
50. I am (identified with) nirvāṇa and complete nirvāṇa (parinirvāṇa); existing in a state beyond measure, free from agitation. That which appears as this (world), whether unconscious or conscious, is ultimately the one (Self) that perceives.
भासमानात्म तद्रूपं खं महाचिति संस्थितम् ।
नेदं नाहं न चान्यच्च न भावाभावसंभवः ।
शान्तं सर्वं निरालम्बं केवलं संस्थितं परम् ॥ ५१ ॥
bhāsamānātma tadrūpaṃ khaṃ mahāciti saṃsthitam ,
nedaṃ nāhaṃ na cānyacca na bhāvābhāvasaṃbhavaḥ ,
śāntaṃ sarvaṃ nirālambaṃ kevalaṃ saṃsthitaṃ param 51
51. bhāsamānaātma tadrūpam kham mahāciti
saṃsthitam na idam na aham na ca anyat
ca na bhāva abhāvasaṃbhavaḥ śāntam sarvam
nirālambam kevalam saṃsthitam param
51. bhāsamānaātma tadrūpam kham mahācitī saṃsthitam (tat asti).
(tat) na idam,
na aham,
na ca anyat,
ca na bhāvaabhāvasaṃbhavaḥ.
sarvam śāntam nirālambam kevalam param saṃsthitam (asti).
51. That (reality), whose nature is the shining Self (ātman) and whose form is the ultimate truth, is established like infinite space (kham) within the great Consciousness (mahāciti). It is neither this (world), nor I, nor any other; nor is it the origin of existence and non-existence. All of it (the manifested world) is (that same) tranquil, unsupported, pure, supreme reality, firmly established.
इत्थंविचारणपरा परमप्रबोधाद्बुद्ध्वा यथास्थितमिदं परमात्मतत्त्वम् ।
संशान्तरागभयमोहतमोविलासा शान्ता बभूव शरदम्बरलेखिकेव ॥ ५२ ॥
itthaṃvicāraṇaparā paramaprabodhādbuddhvā yathāsthitamidaṃ paramātmatattvam ,
saṃśāntarāgabhayamohatamovilāsā śāntā babhūva śaradambaralekhikeva 52
52. ittham vicāraṇaparā paramaprabodhāt
buddhvā yathāsthitam idam paramātmatattvam
saṃśāntarāgabhayamohataṁovilāsā
śāntā babhūva śaradambaralekhikā iva
52. (sā) ittham vicāraṇaparā (bhūtvā),
paramaprabodhāt idam yathāsthitam paramātmatattvam buddhvā,
saṃśāntarāgabhayamohataṁovilāsā (satī),
śāntā śaradambaralekhikā iva babhūva.
52. Having thus diligently pursued inquiry and, through supreme enlightenment, having understood the truth of this supreme Self (paramātman) as it truly is, she became tranquil, like a streak of clouds in the autumn sky, with the manifestations of her attachment, fear, delusion, and the darkness of ignorance completely pacified.

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 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 (current chapter) 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