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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-96

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श्रीवसिष्ठ उवाच ।
इति ब्रह्मणि विश्रान्तिमवाप्य स शिखिध्वजः ।
मुहूर्तमासीत्संशान्तमना निर्वातदीपवत् ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti brahmaṇi viśrāntimavāpya sa śikhidhvajaḥ ,
muhūrtamāsītsaṃśāntamanā nirvātadīpavat 1
1. śrīvasiṣṭha uvāca iti brahmaṇi viśrāntim avāpya saḥ
śikhidhvajaḥ muhūrtam āsīt saṃśāntamanāḥ nirvatadīpavat
1. śrīvasiṣṭha uvāca.
saḥ śikhidhvajaḥ iti brahmaṇi viśrāntim avāpya,
nirvatadīpavat saṃśāntamanāḥ muhūrtam āsīt.
1. Śrī Vasiṣṭha said: Having thus attained complete repose in Brahman (brahman), Śikhidhvaja remained for a moment with a perfectly tranquil mind, like a lamp in a windless place.
निर्विकल्पसमाधानपरेणाशु विविक्षितम् ।
स्वलीलयेति कुम्भेन झटित्येव प्रबोधितः ॥ २ ॥
nirvikalpasamādhānapareṇāśu vivikṣitam ,
svalīlayeti kumbhena jhaṭityeva prabodhitaḥ 2
2. nirvikalpasamādhānapareṇa āśu vivikṣitam
svalīlayā iti kumbhena jhaṭiti eva prabodhitaḥ
2. kumbhena svalīlayā iti jhaṭiti eva [saḥ] nirvikalpasamādhānapareṇa [santaḥ] āśu vivikṣitam prabodhitaḥ.
2. He (Śikhidhvaja), who was deeply absorbed in "nirvikalpa samādhi" (meditation without conceptual thought), was immediately awakened by Kuṃbha, as if by his own spontaneous action, towards the goal of quick discernment (of reality).
कुम्भ उवाच ।
राजन्नज्ञाननिद्रातः प्रबुद्धोऽसि शिवः स्थितः ।
कार्यं नास्तमयेनैव न चानस्तमयेन ते ॥ ३ ॥
kumbha uvāca ,
rājannajñānanidrātaḥ prabuddho'si śivaḥ sthitaḥ ,
kāryaṃ nāstamayenaiva na cānastamayena te 3
3. kumbha uvāca rājan ajñānanidrātaḥ prabuddhaḥ asi śivaḥ
sthitaḥ kāryam na astamayena eva na ca anastamayena te
3. kumbha uvāca.
rājan,
ajñānanidrātaḥ prabuddhaḥ asi,
śivaḥ sthitaḥ (asi).
te astamayena eva ca anastamayena na kāryam.
3. Kuṃbha said: O King, you are awakened from the sleep of ignorance, established in an auspicious state. For you, there is no longer any duty (karma) concerning either setting (ending) or non-setting (beginning).
सकृदेव विभातात्मा नष्टानिष्टपदात्मकः ।
कलाकलननिर्मुक्तो जीवन्मुक्तोऽङ्ग सांप्रतम् ॥ ४ ॥
sakṛdeva vibhātātmā naṣṭāniṣṭapadātmakaḥ ,
kalākalananirmukto jīvanmukto'ṅga sāṃpratam 4
4. sakṛt eva vibhātātmā naṣṭāniṣṭapadātmakaḥ
kalākalana-nirmuktaḥ jīvanmuktaḥ aṅga sāṃpratam
4. aṅga,
sāṃpratam sakṛt eva vibhātātmā,
naṣṭāniṣṭapadātmakaḥ,
kalākalana-nirmuktaḥ,
jīvanmuktaḥ (asi).
4. O dear one, now you are indeed one whose true self (ātman) has manifested once and for all, whose intrinsic nature (ātman) is the destruction of undesirable states, and who is completely liberated from the grasp of parts or temporal divisions, truly a living liberated one (jīvanmukta).
श्रीवसिष्ठ उवाच ।
कुम्भेन बोधितस्त्वेवं स बभूवावबोधवान् ।
विनिर्गतो रराजोच्चैर्महामोहसमुद्गकात् ॥ ५ ॥
śrīvasiṣṭha uvāca ,
kumbhena bodhitastvevaṃ sa babhūvāvabodhavān ,
vinirgato rarājoccairmahāmohasamudgakāt 5
5. śrīvasiṣṭhaḥ uvāca | kumbhena bodhitaḥ tu evam saḥ babhūva
avabodhavān | vinirgataḥ rarāja uccaiḥ mahāmohasamudgakāt ||
5. śrīvasiṣṭhaḥ uvāca kumbhena evam bodhitaḥ tu saḥ avabodhavān
babhūva mahāmohasamudgakāt vinirgataḥ uccaiḥ rarāja
5. Śrī Vasiṣṭha said: Awakened in this manner by Kumbha, he indeed became enlightened. Having emerged from the casket of great delusion (māyā), he shone brilliantly.
विश्रान्तधीः क्षणेनैव पश्यन्दृश्यस्य वस्तुनः ।
असत्तामेव मुक्तात्मा लीलया समुवाच ह ॥ ६ ॥
viśrāntadhīḥ kṣaṇenaiva paśyandṛśyasya vastunaḥ ,
asattāmeva muktātmā līlayā samuvāca ha 6
6. viśrāntadhīḥ kṣaṇena eva paśyan dṛśyasya vastunaḥ
| asattām eva muktātmā līlayā samuvāca ha ||
6. kṣaṇena eva viśrāntadhīḥ dṛśyasya vastunaḥ
asattām eva paśyan muktātmā līlayā samuvāca ha
6. With his intellect calmed in an instant, perceiving only the non-existence of the visible object, the liberated self (ātman) playfully spoke.
शिखिध्वज उवाच ।
ज्ञातप्रायमपीदं तु यत्पृच्छामि तदुच्यताम् ।
भूयो निपुणबोधाय मम मानद मोदद ॥ ७ ॥
śikhidhvaja uvāca ,
jñātaprāyamapīdaṃ tu yatpṛcchāmi taducyatām ,
bhūyo nipuṇabodhāya mama mānada modada 7
7. śikhidhvajaḥ uvāca | jñātaprāyam api idam tu yat pṛcchāmi
tat ucyatām | bhūyaḥ nipuṇabodhāya mama mānada modada ||
7. śikhidhvajaḥ uvāca he mānada he modada idam yat pṛcchāmi
tu jñātaprāyam api tat bhūyaḥ mama nipuṇabodhāya ucyatām
7. Śikhidhvaja said: O esteemed one, O giver of joy, even though this (which I ask) is almost understood, let that be explained further for my subtle comprehension.
शिवे शान्ते निराभासे पदेऽनुल्लसितात्मनि ।
द्रष्टृदर्शनदृश्याख्यो विश्वात्मा प्रत्ययः कुतः ॥ ८ ॥
śive śānte nirābhāse pade'nullasitātmani ,
draṣṭṛdarśanadṛśyākhyo viśvātmā pratyayaḥ kutaḥ 8
8. śive śānte nirābhāse pade | anullasitātmani |
draṣṭṛdarśanadṛśyākhyaḥ viśvātmā pratyayaḥ kutaḥ ||
8. śive śānte nirābhāse anullasitātmani pade
draṣṭṛdarśanadṛśyākhyaḥ viśvātmā pratyayaḥ kutaḥ (asti)
8. In that auspicious, peaceful, formless state, where the self (ātman) does not manifest, from where can the notion of the universal self (ātman) - referred to as the perceiver, perception, and perceived - arise?
कुम्भ उवाच ।
साधु पृष्टं महाराज राजसे वाथ भास्वरः ।
एतदेव हि ते शिष्टं ज्ञातुं यत्तदिदं श्रृणु ॥ ९ ॥
kumbha uvāca ,
sādhu pṛṣṭaṃ mahārāja rājase vātha bhāsvaraḥ ,
etadeva hi te śiṣṭaṃ jñātuṃ yattadidaṃ śrṛṇu 9
9. kumbha uvāca sādhu pṛṣṭam mahārāja rājase vā atha
bhāsvaraḥ etat eva hi te śiṣṭam jñātum yat tat idam śṛṇu
9. kumbha uvāca mahārāja sādhu pṛṣṭam vā atha bhāsvaraḥ
rājase hi etat eva te jñātum śiṣṭam yat tat idam śṛṇu
9. Kumbha said: "You have asked well, O great king! Indeed, you shine brightly. What remains for you to know, listen to this now."
यदिदं दृश्यते किंचिज्जगत्स्थावरजंगमम् ।
सर्वं सर्वप्रकाराढ्यं कल्पान्ते तद्विनश्यति ॥ १० ॥
yadidaṃ dṛśyate kiṃcijjagatsthāvarajaṃgamam ,
sarvaṃ sarvaprakārāḍhyaṃ kalpānte tadvinaśyati 10
10. yat idam dṛśyate kiñcit jagat sthāvarajaṅgamam
sarvam sarvaprakārāḍhyam kalpānte tat vinaśyati
10. yat idam kiñcit jagat sthāvarajaṅgamam dṛśyate
sarvam sarvaprakārāḍhyam tat kalpānte vinaśyati
10. Whatever of this world is seen, whether moving or unmoving, everything, replete with all forms, perishes at the end of a cosmic cycle (kalpa).
ततः स्तिमितगम्भीरं न तेजो न तमस्ततम् ।
महाकल्पविलासान्ते सत्सारमवशिष्यते ॥ ११ ॥
tataḥ stimitagambhīraṃ na tejo na tamastatam ,
mahākalpavilāsānte satsāramavaśiṣyate 11
11. tataḥ stimitagambhīram na tejaḥ na tamaḥ
tatam mahākalpavilāsānte satsāram avaśiṣyate
11. tataḥ stimitagambhīram na tejaḥ na tatam
tamaḥ mahākalpavilāsānte satsāram avaśiṣyate
11. Then, motionless and profound, neither effulgence nor darkness is extended. At the end of the great cosmic manifestation (mahākalpavilāsa), only the true essence (sat) remains.
चिन्मात्रममलं शान्तमाभातं परमं नभः ।
समस्तकलनोन्मुक्तं युक्तं परमया धिया ॥ १२ ॥
cinmātramamalaṃ śāntamābhātaṃ paramaṃ nabhaḥ ,
samastakalanonmuktaṃ yuktaṃ paramayā dhiyā 12
12. cinmātram amalam śāntam ābhātam paramam nabhaḥ
samastakalanonmuktam yuktam paramayā dhiyā
12. (tat) cinmātram amalam śāntam paramam nabhaḥ ābhātam
samastakalanonmuktam paramayā dhiyā yuktam (asti)
12. It is pure consciousness (cinmātra) alone, spotless, peaceful, manifested as the supreme ether (nabhas). It is released from all modifications (kalana), and endowed with the highest wisdom (dhī).
यदेकोदितमत्यच्छं शान्तमाततमुज्ज्वलम् ।
परमात्मात्मकं तेजस्तिमितं ज्ञप्तिमात्रकम् ॥ १३ ॥
yadekoditamatyacchaṃ śāntamātatamujjvalam ,
paramātmātmakaṃ tejastimitaṃ jñaptimātrakam 13
13. yat ekoditam atyaccham śāntam ātatam ujjvalam
paramātmātmakam tejaḥ timitam jñaptimātrakam
13. yat tejaḥ ekoditam atyaccham śāntam ātatam
ujjvalam paramātmātmakam timitam jñaptimātrakam
13. That light (tejas) which is singularly manifest, exceedingly pure, tranquil, pervasive, and brilliant, whose very essence is the supreme Self (paramātman), remains motionless, consisting solely of pure awareness.
अप्रतर्क्यमविज्ञेयं समं शिवमनिन्दितम् ।
ब्रह्मनिर्वाणमापूर्णमापूर्णोदितसंविदा ॥ १४ ॥
apratarkyamavijñeyaṃ samaṃ śivamaninditam ,
brahmanirvāṇamāpūrṇamāpūrṇoditasaṃvidā 14
14. apratarkyam avijñeyam samam śivam aninditam
brahma-nirvāṇam āpūrṇam āpūrṇoditasaṃvidā
14. tat apratarkyam avijñeyam samam śivam aninditam
brahma-nirvāṇam āpūrṇam āpūrṇoditasaṃvidā
14. It is incomprehensible, unknowable, uniform, auspicious, and blameless. It is the complete liberation (nirvāṇa) of Brahman, manifesting through fully awakened consciousness (saṃvid).
अणीयसामणीयश्च स्थविष्ठं च स्थवीयसाम् ।
गरीयसां गरिष्ठं च श्रेष्ठं च श्रेयसामपि ॥ १५ ॥
aṇīyasāmaṇīyaśca sthaviṣṭhaṃ ca sthavīyasām ,
garīyasāṃ gariṣṭhaṃ ca śreṣṭhaṃ ca śreyasāmapi 15
15. aṇīyasām aṇīyaḥ ca sthaviṣṭham ca sthavīyasām
garīyasām gariṣṭham ca śreṣṭham ca śreyasām api
15. aṇīyasām aṇīyaḥ ca sthaviṣṭham ca sthavīyasām
garīyasām gariṣṭham ca śreṣṭham ca śreyasām api
15. It is subtler than the subtle, and the grossest among the gross. It is also the heaviest among the heavy, and the most excellent among the excellent.
ईदृशं तत्परं सूक्ष्मं तस्याग्रे यदिदं नभः ।
अणोः पार्श्वे महामेरुरिव स्थूलात्म लक्ष्यते ॥ १६ ॥
īdṛśaṃ tatparaṃ sūkṣmaṃ tasyāgre yadidaṃ nabhaḥ ,
aṇoḥ pārśve mahāmeruriva sthūlātma lakṣyate 16
16. īdṛśam tat param sūkṣmam tasya agre yat idam nabhaḥ
aṇoḥ pārśve mahāmeruḥ iva sthūlātma lakṣyate
16. tat param sūkṣmam īdṛśam tasya agre idam yat nabhaḥ
aṇoḥ pārśve mahāmeruḥ iva sthūlātma lakṣyate
16. Such is that supreme, subtle reality. When compared to it, this space (nabhaḥ) itself appears gross, just as Mount Meru (mahāmeru) appears gross when compared to an atom.
ईदृशं तत्परं स्थूलं यस्याग्रे यदिदं जगत् ।
परमाणुवदाभाति क्वचिदेव न भाति च ॥ १७ ॥
īdṛśaṃ tatparaṃ sthūlaṃ yasyāgre yadidaṃ jagat ,
paramāṇuvadābhāti kvacideva na bhāti ca 17
17. īdr̥śam tat param sthūlam yasya agre yat idam
jagat paramāṇuvat ābhāti kvacit eva na bhāti ca
17. tat param sthūlam īdr̥śam yasya agre yat idam
jagat paramāṇuvat ābhāti ca kvacit eva na bhāti
17. That supreme, vast reality is of such a nature that, in its presence, this entire universe appears like a mere atom, and at times, it does not appear at all.
विश्वात्मकचनं नाम पदेऽसंभववेधसः ।
तदहंवेदनं विद्धि विराडात्मा जगत्स्थितम् ॥ १८ ॥
viśvātmakacanaṃ nāma pade'saṃbhavavedhasaḥ ,
tadahaṃvedanaṃ viddhi virāḍātmā jagatsthitam 18
18. viśvātmakacanam nāma pade asaṃbhava-vedhasaḥ
tat aham-vedanam viddhi virāṭ-ātmā jagat-sthitam
18. viśvātmakacanam nāma (asti) pade asaṃbhava-vedhasaḥ
tat jagat-sthitam virāṭ-ātmā aham-vedanam viddhi
18. What is called the manifestation of the universal self (ātman) is, in essence, the state where the creator (Brahma) is unborn. Know that this 'I-consciousness' (ahaṃvedanam) is the cosmic self (virāṭ-ātman) that resides within and constitutes the entire world.
वातस्य वातस्पन्दस्य यथा भेदो न विद्यते ।
शून्यत्वखत्वोपमयोश्चिन्मात्राहंत्वयोस्तथा ॥ १९ ॥
vātasya vātaspandasya yathā bhedo na vidyate ,
śūnyatvakhatvopamayościnmātrāhaṃtvayostathā 19
19. vātasya vātaspandasya yathā bhedaḥ na vidyate
śūnyatva-khatvopamayoḥ cinmātrāhaṃtvayoḥ tathā
19. yathā vātasya vātaspandasya bhedaḥ na vidyate,
tathā śūnyatva-khatvopamayoḥ cinmātrāhaṃtvayoḥ (bhedaḥ na vidyate)
19. Just as there is no difference between the wind and its vibration, similarly, no distinction exists between pure consciousness (citmātra) and I-ness (ego), for they are likened to emptiness and the quality of space.
जलेऽस्ति देशकालान्ते यथोर्म्यादि सकारणम् ।
परेऽसद्देशकालान्ते तथा जगदकारणम् ॥ २० ॥
jale'sti deśakālānte yathormyādi sakāraṇam ,
pare'saddeśakālānte tathā jagadakāraṇam 20
20. jale asti deśakālānte yathā ūrmyādi sa-kāraṇam
pare asat-deśakālānte tathā jagat a-kāraṇam
20. yathā jale deśakālānte ūrmyādi sa-kāraṇam asti,
tathā pare asat-deśakālānte jagat a-kāraṇam (asti)
20. Just as waves and similar phenomena exist in water, having a cause and being limited by space and time; similarly, in the Supreme (brahman), the world exists without cause, in a realm beyond the limits of (illusory) space and time.
हेम्न्यस्ति देशकालान्ते कटकादि सकारणम् ।
ब्रह्मण्यदेशकालान्ते तथा जगदकारणम् ॥ २१ ॥
hemnyasti deśakālānte kaṭakādi sakāraṇam ,
brahmaṇyadeśakālānte tathā jagadakāraṇam 21
21. hemni asti deśakālānte kaṭakādi sakāraṇam
brahmaṇi adeśakālānte tathā jagat akāraṇam
21. Just as in gold, ornaments like bangles and so on, which are limited by space and time, exist with a cause, similarly, in Brahman (brahman), which is unlimited by space and time, the world exists without a cause.
ईदृशं तद्वरिष्ठं च जगद्राज्यं तदक्षतम् ।
न द्वैतममलं शान्तं जगत्तृणलवायते ॥ २२ ॥
īdṛśaṃ tadvariṣṭhaṃ ca jagadrājyaṃ tadakṣatam ,
na dvaitamamalaṃ śāntaṃ jagattṛṇalavāyate 22
22. īdṛśam tat variṣṭham ca jagat-rājyam tat akṣatam
na dvaitam amalam śāntam jagat tṛṇalavāyate
22. Such is that most excellent and unimpaired universal dominion, which is non-dual, pure, and peaceful. In this state, the world becomes as insignificant as a blade of grass.
ईदृशं तत्परं श्रेयस्तस्मिन्सति यदीश्वरे ।
जगत्पदार्थसार्थश्रीः सा सत्तामेति वेदनात् ॥ २३ ॥
īdṛśaṃ tatparaṃ śreyastasminsati yadīśvare ,
jagatpadārthasārthaśrīḥ sā sattāmeti vedanāt 23
23. īdṛśam tat param śreyaḥ tasmin sati yat īśvare
jagat-padārtha-sārtha-śrīḥ sā sattām eti vedanāt
23. Such is that supreme good which exists in that Lord. When that is the case, the splendor of the multitude of worldly objects attains reality through realization.
तत्सारमेकमेवेह विद्यते भूपते ततम् ।
एकमेकान्तचित्कान्तं नैकमप्यद्वितावशात् ॥ २४ ॥
tatsāramekameveha vidyate bhūpate tatam ,
ekamekāntacitkāntaṃ naikamapyadvitāvaśāt 24
24. tat sāram ekam eva iha vidyate bhūpate tatam
ekam ekānta-cit-kāntam na ekam api advitā-vaśāt
24. O king, that essence is truly one and pervasive here. It is one, singularly cherished by consciousness, and by virtue of its non-duality, not even one other thing exists.
तस्माद्द्वितीया कलना काचिन्नाम न विद्यते ।
आत्मतत्त्वमलं भातं तदेवापूर्णमक्षयम् ॥ २५ ॥
tasmāddvitīyā kalanā kācinnāma na vidyate ,
ātmatattvamalaṃ bhātaṃ tadevāpūrṇamakṣayam 25
25. tasmāt dvitīyā kalanā kācit nāma na vidyate |
ātma-tattvam alam bhātam tat eva apūrṇam akṣayam ||
25. tasmāt kācit dvitīyā kalanā nāma na vidyate
ātma-tattvam alam bhātam tat eva apūrṇam akṣayam
25. Therefore, truly no second concept or distinct entity exists. The fundamental reality of the self (ātman) shines forth perfectly; that alone is full and imperishable.
संस्थितं सर्वदा सर्वं सर्वाकारमिवोदितम् ।
अदृश्यत्वादलभ्यत्वान्न तत्कार्यं न कारणम् ॥ २६ ॥
saṃsthitaṃ sarvadā sarvaṃ sarvākāramivoditam ,
adṛśyatvādalabhyatvānna tatkāryaṃ na kāraṇam 26
26. saṃsthitam sarvadā sarvam sarva-ākāram iva uditam |
adṛśyatvāt alābhyatvāt na tat kāryam na kāraṇam ||
26. sarvam sarvadā saṃsthitam,
sarva-ākāram iva uditam.
adṛśyatvāt alābhyatvāt tat na kāryam na kāraṇam
26. All (existence) is always established, manifested as if encompassing all forms. Because of its invisibility and unobtainability, that (reality) is neither an effect nor a cause.
प्रत्यक्षादेरगम्यत्वात्किमप्येव तदुत्तमम् ।
सर्वं सर्वात्मकं सूक्ष्ममच्छानुभवमात्रकम् ॥ २७ ॥
pratyakṣāderagamyatvātkimapyeva taduttamam ,
sarvaṃ sarvātmakaṃ sūkṣmamacchānubhavamātrakam 27
27. pratyakṣa-ādeḥ agamyatvāt kim api eva tat uttamam |
sarvam sarva-ātmakam sūkṣmam accha-anubhava-mātrakam ||
27. pratyakṣa-ādeḥ agamyatvāt,
tat kim api eva uttamam.
sarvam,
sarva-ātmakam,
sūkṣmam,
accha-anubhava-mātrakam (ca asti)
27. Because of its inaccessibility to direct perception and other means, that (reality) is truly supreme. It is all-encompassing, subtle, and consists solely of pure experience (anubhava).
आख्यानाख्यास्वरूपस्य निराभासप्रभादृशः ।
सतो वाप्यसतो वाथ कथं कारणता भवेत् ॥ २८ ॥
ākhyānākhyāsvarūpasya nirābhāsaprabhādṛśaḥ ,
sato vāpyasato vātha kathaṃ kāraṇatā bhavet 28
28. ākhyāna-ākhyā-svarūpasya nirābhāsa-prabhā-dṛśaḥ |
sataḥ vā api asataḥ vā atha katham kāraṇatā bhavet ||
28. ākhyāna-ākhyā-svarūpasya nirābhāsa-prabhā-dṛśaḥ,
sataḥ vā api asataḥ vā atha,
kāraṇatā katham bhavet?
28. How could causality exist for that (reality) whose nature is beyond description and designation, whose perception is free from (external) appearances, whether it is considered existent or non-existent?
यद्वै न कस्यचिद्बीजमनाख्यत्वान्न कारणम् ।
न किंचिज्जायते तस्मात्प्रमाणादि ततात्मनः ॥ २९ ॥
yadvai na kasyacidbījamanākhyatvānna kāraṇam ,
na kiṃcijjāyate tasmātpramāṇādi tatātmanaḥ 29
29. yat vai na kasyacit bījam anākhyatvāt na kāraṇam
na kiñcit jāyate tasmāt pramāṇādi tata ātmanaḥ
29. yat vai kasyacit bījam na,
anākhyatvāt kāraṇam na; tasmāt kiñcit na jāyate.
pramāṇādi tata ātmanaḥ (jāyate).
29. Indeed, that ultimate reality is not the seed of anything, and due to its unnameable nature, it is not a cause. From that, nothing whatsoever is born. The means of valid knowledge (pramāṇa) and the like also originate from the all-pervading (ātman).
अकर्तृकर्मकरणं सत्यं चिद्धनमक्षतम् ।
आत्मरूपमनाभासं स्वयंवेदनमक्षतम् ॥ ३० ॥
akartṛkarmakaraṇaṃ satyaṃ ciddhanamakṣatam ,
ātmarūpamanābhāsaṃ svayaṃvedanamakṣatam 30
30. akartṛkarmakaraṇam satyam ciddhanam akṣatam
ātmarūpam anābhāsam svayaṃvedanam akṣatam
30. akartṛkarmakaraṇam,
satyam,
ciddhanam,
akṣatam,
ātmarūpam,
anābhāsam,
svayaṃvedanam,
akṣatam (asti).
30. It is without agent, action (karma), or instrument; it is pure being (satya), a dense mass of consciousness, and flawless. It is the true form of the Self (ātman), non-manifest, self-aware, and indestructible.
तस्मान्न जायते किंचित्परस्माद्ब्रह्मणो मुने ।
कथं किं लभ्यते केन यथोर्म्यादि सकारणम् ॥ ३१ ॥
tasmānna jāyate kiṃcitparasmādbrahmaṇo mune ,
kathaṃ kiṃ labhyate kena yathormyādi sakāraṇam 31
31. tasmāt na jāyate kiñcit parasmāt brahmaṇaḥ mune
katham kim labhyate kena yathā ūrmyādi sakāraṇam
31. mune,
tasmāt parasmāt brahmaṇaḥ kiñcit na jāyate.
ke na katham kim labhyate? yathā ūrmyādi sakāraṇam.
31. O sage, from that Supreme (brahman), nothing whatsoever is born. How can anything be obtained by anyone? [Indeed,] just as waves and the like are (inherently) united with their cause (i.e., water).
परेऽसद्देशकालान्ते तथा जगदकारणम् ।
शिखिध्वज उवाच ।
जलादौ यत्तरङ्गादि तत्सकारणमस्ति हि ॥ ३२ ॥
pare'saddeśakālānte tathā jagadakāraṇam ,
śikhidhvaja uvāca ,
jalādau yattaraṅgādi tatsakāraṇamasti hi 32
32. pare asaddesakālānte tathā jagat akāraṇam śikhidhvajaḥ
uvāca jalādau yat taraṅgādi tat sakāraṇam asti hi
32. pare asaddesakālānte,
tathā jagat akāraṇam.
śikhidhvajaḥ uvāca,
"hi,
jalādau yat taraṅgādi tat sakāraṇam asti.
"
32. In the Supreme (brahman), space and time are non-existent, and similarly, the world is without an (independent) cause. Śikhidhvaja said: "Indeed, waves and the like, as seen in water, certainly have a cause!"
परे जगदहंतादि नाकारणमवैम्यहम् ।
कुम्भ उवाच ।
इदानीं तत्त्वतो ज्ञातमेतत्सत्यं महीपते ॥ ३३ ॥
pare jagadahaṃtādi nākāraṇamavaimyaham ,
kumbha uvāca ,
idānīṃ tattvato jñātametatsatyaṃ mahīpate 33
33. pare jagat ahantādi na akāraṇam avaimi aham kumbhaḥ
uvāca idānīm tattvataḥ jñātam etat satyam mahīpate
33. aham pare jagat ahantādi akāraṇam na avaimi kumbhaḥ
uvāca mahīpate idānīm etat satyam tattvataḥ jñātam
33. I do not consider this world, encompassing the sense of 'I' (ahaṅkāra) and so forth, to be without a cause in the supreme [reality]. Kumbha said: O king, now this truth has been fundamentally understood.
इदं जगदहंतादि नेह किंचिन्न विद्यते ।
जगच्छब्दार्थरहितं जगदस्ति शिवात्मकम् ॥ ३४ ॥
idaṃ jagadahaṃtādi neha kiṃcinna vidyate ,
jagacchabdārtharahitaṃ jagadasti śivātmakam 34
34. idam jagat ahantādi na iha kiñcit na vidyate
jagat śabdārtharahitam jagat asti śivātmakam
34. idam jagat ahantādi iha kiñcit na na vidyate
jagat śabdārtharahitam jagat śivātmakam asti
34. This world, encompassing the sense of 'I' (ahaṅkāra) and so forth, does not truly exist here in any form. This [apparent] world, devoid of the conventional meaning of the term 'world', is in its essence the nature of Śiva.
व्योम्न्येव निर्मितं शान्तं व्योम्ना सूक्ष्मतरेण च ।
यथा नभसि शून्यत्वं तथेदं जगदीश्वरे ॥ ३५ ॥
vyomnyeva nirmitaṃ śāntaṃ vyomnā sūkṣmatareṇa ca ,
yathā nabhasi śūnyatvaṃ tathedaṃ jagadīśvare 35
35. vyomni eva nirmitam śāntam vyomnā sūkṣmatareṇa ca
yathā nabhasi śūnyatvam tathā idam jagadīśvare
35. idam śāntam vyomni eva nirmitam ca sūkṣmatareṇa vyomnā
[nirmitam] yathā nabhasi śūnyatvam tathā jagadīśvare
35. This [world] is created as tranquil (śānta) within space (vyoman) itself, and by an even subtler space (vyoman). Just as there is emptiness (śūnyatva) in the firmament (nabhas), so too is this world within the Supreme Lord (Īśvara).
सदृशं स्वस्वरूपेण न वा रूपेण केनचित् ।
एवंरूपं जगदिदं सम्यग्ज्ञातं शिवं भवेत् ॥ ३६ ॥
sadṛśaṃ svasvarūpeṇa na vā rūpeṇa kenacit ,
evaṃrūpaṃ jagadidaṃ samyagjñātaṃ śivaṃ bhavet 36
36. sadṛśam svasvarūpeṇa na vā rūpeṇa kenacit
evaṃrūpam jagat idam samyak jñātam śivam bhavet
36. [idam jagat] svasvarūpeṇa sadṛśam
[asti] vā kenacit rūpeṇa na
[asti] evaṃrūpam idam jagat
samyak jñātam [sat] śivam bhavet
36. It is similar to its own true nature, and not to any [external] form whatsoever. This world, when its nature is thus properly understood, becomes [identified with] Śiva (śiva).
सम्यग्ज्ञानप्रभावेण विषमप्यमृतायते ।
असम्यग्ज्ञातमशिवं जगद्दुःखप्रदं परम् ॥ ३७ ॥
samyagjñānaprabhāveṇa viṣamapyamṛtāyate ,
asamyagjñātamaśivaṃ jagadduḥkhapradaṃ param 37
37. samyag-jñāna-prabhāveṇa viṣam api amṛtāyate
asamyag-jñātam aśivam jagad-duḥkha-pradam param
37. samyag-jñāna-prabhāveṇa viṣam api amṛtāyate
asamyag-jñātam aśivam jagad-duḥkha-pradam param
37. By the power of right knowledge, even poison transforms into nectar. Conversely, what is wrongly understood is inauspicious and ultimately brings great sorrow to the world.
विषबुद्ध्यामृतमपि भुक्तं विषरसायते ।
ईदृशश्च यथा वेत्ति यद्यदेष चिदीश्वरः ॥ ३८ ॥
viṣabuddhyāmṛtamapi bhuktaṃ viṣarasāyate ,
īdṛśaśca yathā vetti yadyadeṣa cidīśvaraḥ 38
38. viṣa-buddhyā amṛtam api bhuktam viṣa-rasāyate
īdṛśaḥ ca yathā vetti yat yat eṣaḥ cit-īśvaraḥ
38. viṣa-buddhyā bhuktam amṛtam api viṣa-rasāyate
ca yathā eṣaḥ cit-īśvaraḥ yat yat vetti
38. If one consumes nectar with the perception that it is poison, even nectar transforms into poison. Similarly, whatever this conscious lord (cideśvara) perceives, exactly that happens.
तत्तथैवाशु भवति तादृग्रूपतया शिवः ।
यथा ज्वाला भ्रमाज्जाता विचित्राकारविभ्रमैः ॥ ३९ ॥
tattathaivāśu bhavati tādṛgrūpatayā śivaḥ ,
yathā jvālā bhramājjātā vicitrākāravibhramaiḥ 39
39. tat tathā eva āśu bhavati tādṛk-rūpatayā śivaḥ
yathā jvālā bhramāt jātā vicitra-ākāra-vibhramaiḥ
39. tat āśu tathā eva tādṛk-rūpatayā śivaḥ bhavati
yathā jvālā bhramāt jātā vicitra-ākāra-vibhramaiḥ
39. That very thing quickly manifests in such a form, becoming auspicious (or the Supreme Being (Śiva) Himself). This is just as a single flame, through deceptive appearances (vibhramaiḥ) born of illusion (bhramāt), takes on diverse shapes.
तिष्ठत्यनन्यरूपैव ब्रह्मसत्ता तथैव हि ।
यत्परं चित्स्वरूपेण स्थितमात्मनि मन्थरम् ॥ ४० ॥
tiṣṭhatyananyarūpaiva brahmasattā tathaiva hi ,
yatparaṃ citsvarūpeṇa sthitamātmani mantharam 40
40. tiṣṭhati ananya-rūpā eva brahman-sattā tathā eva hi
yat param cit-svarūpeṇa sthitam ātmani mantharam
40. tathā eva hi brahman-sattā ananya-rūpā eva tiṣṭhati
yat param cit-svarūpeṇa ātmani sthitam mantharam
40. In the same way, the existence of the ultimate reality (Brahman-sattā) remains non-dual in form. That supreme reality, which steadily resides in the Self (ātman) as pure consciousness (cit-svarūpeṇa), is indeed this.
तत्तेन देहदेह्यादिर्जगदादीव लक्ष्यते ।
केवलं परमेवेत्थं परमं भासते शिवम् ॥ ४१ ॥
tattena dehadehyādirjagadādīva lakṣyate ,
kevalaṃ paramevetthaṃ paramaṃ bhāsate śivam 41
41. tat tena deha-dehi-ādiḥ jagat-ādiḥ iva lakṣyate
kevalam param eva ittham paramam bhāsate śivam
41. tena tat deha-dehi-ādiḥ jagat-ādiḥ iva lakṣyate.
ittham kevalam param eva paramam śivam bhāsate.
41. Through that [supreme reality], the body, the embodied self, and other such entities are perceived, just like the origin of the world. Yet, it is only the Supreme (brahman) that shines forth in this manner, as the ultimate auspicious reality (Śivam).
अतो जगदहंतादि प्रश्न एवेति नोचितः ।
यद्वस्तु विद्यमानं सत्प्रश्नस्तत्र विराजते ॥ ४२ ॥
ato jagadahaṃtādi praśna eveti nocitaḥ ,
yadvastu vidyamānaṃ satpraśnastatra virājate 42
42. ataḥ jagat-ahantā-ādiḥ praśnaḥ eva iti na ucitaḥ
yat vastu vidyamānam sat praśnaḥ tatra virājate
42. ataḥ jagat-ahantā-ādiḥ praśnaḥ eva iti na ucitaḥ.
yat vastu sat vidyamānam,
tatra praśnaḥ virājate.
42. Therefore, questions concerning the world, ego (ahaṅkāra), and similar matters are not appropriate. A question is truly fitting only regarding that which genuinely exists as reality.
प्रेक्षितं यत्तु नास्त्येव प्रेक्षाप्रश्नेन तत्र किम् ।
संनिवेशं विना सत्ता यथा हेम्नो न विद्यते ॥ ४३ ॥
prekṣitaṃ yattu nāstyeva prekṣāpraśnena tatra kim ,
saṃniveśaṃ vinā sattā yathā hemno na vidyate 43
43. prekṣitam yat tu na asti eva prekṣā-praśnena tatra
kim saṃniveśam vinā sattā yathā hemnaḥ na vidyate
43. tu yat prekṣitam na asti eva,
tatra prekṣā-praśnena kim? yathā saṃniveśam vinā hemnaḥ sattā na vidyate.
43. But regarding that which is perceived as not existing at all, what purpose does a question of inquiry serve there? Just as the existence of gold cannot be found without its inherent form (saṃniveśa).
तथा जगदहंभावं विना नेशस्य संस्थितिः ।
अकारणत्वान्नास्तीदं ब्रह्मैवेत्थं विजृम्भते ॥ ४४ ॥
tathā jagadahaṃbhāvaṃ vinā neśasya saṃsthitiḥ ,
akāraṇatvānnāstīdaṃ brahmaivetthaṃ vijṛmbhate 44
44. tathā jagat-ahaṃbhāvam vinā na īśasya saṃsthitiḥ
akāraṇatvāt na asti idam brahma eva ittham vijṛmbhate
44. tathā jagat-ahaṃbhāvam vinā īśasya saṃsthitiḥ na.
akāraṇatvāt idam na asti,
brahma eva ittham vijṛmbhate.
44. Similarly, without the notion of the world and the 'I-sense' (ahaṃbhāva), there is no stability or existence (saṃsthiti) for the Lord (īśa) [as a separate entity]. Because this [apparent reality of world and ego] is without a true cause, it does not actually exist; rather, it is only Brahman that expands and manifests in this way.
अजृम्भमाणमेवेदं जगत्त्वेनेव संस्थितम् ।
यन्मया एव तेनैव मिथः संप्रेरिताशयम् ॥ ४५ ॥
ajṛmbhamāṇamevedaṃ jagattveneva saṃsthitam ,
yanmayā eva tenaiva mithaḥ saṃpreritāśayam 45
45. ajṛmbhamāṇam eva idam jagattvena iva saṃsthitam
yat mayā eva tena eva mithaḥ saṃprerita-āśayam
45. idam ajṛmbhamāṇam eva jagattvena iva saṃsthitam
yat mayā eva tena eva mithaḥ saṃprerita-āśayam
45. This [universe], even when not fully manifesting or expanding, is established as if it were the very nature of the world. Its purpose is mutually impelled by Me (the supreme consciousness, ātman) and by that [nature] itself.
चमत्कुर्वन्त्यमी भावाः पञ्चके मिथुनौघवत् ।
चिन्मात्र एव चिन्मात्रं चिन्मात्रेणावधीयते ॥ ४६ ॥
camatkurvantyamī bhāvāḥ pañcake mithunaughavat ,
cinmātra eva cinmātraṃ cinmātreṇāvadhīyate 46
46. camatkurvanti amī bhāvāḥ pañcake mithunaughavat
cit-mātre eva cit-mātram cit-mātreṇa avadhīyate
46. amī bhāvāḥ pañcake mithunaughavat camatkurvanti
cit-mātre eva cit-mātram cit-mātreṇa avadhīyate
46. These phenomena (bhāvāḥ) manifest wondrously (camatkurvanti) among the fivefold [senses/elements], like a multitude of pairs. Within pure consciousness (cinmātra) itself, pure consciousness (cinmātra) is perceived as limited (avadhīyate) by pure consciousness (cinmātra).
नानात्मनैव नानेव स्वात्मज्ञानात्मनात्मवत् ।
पूर्णात्पूर्णान्युद्धरन्ति पूर्णात्पूर्णानि चक्रिरे ॥ ४७ ॥
nānātmanaiva nāneva svātmajñānātmanātmavat ,
pūrṇātpūrṇānyuddharanti pūrṇātpūrṇāni cakrire 47
47. nānā-ātmanā eva nānā iva sva-ātma-jñāna-ātmanā ātma-vat
pūrṇāt pūrṇāni uddharanti pūrṇāt pūrṇāni cakrire
47. nānā-ātmanā eva nānā iva sva-ātma-jñāna-ātmanā ātma-vat
pūrṇāt pūrṇāni uddharanti pūrṇāt pūrṇāni cakrire
47. By its diverse nature (ātmanā) alone, it appears diverse (nānā) as if distinct, resembling the self (ātman) through its nature of self-knowledge. From the Full (pūrṇa, brahman), full [manifestations] are drawn forth; from the Full (pūrṇa, brahman), full [manifestations] are created.
भवन्ति पूर्णात्पूर्णानि पूर्णमेवावशिष्यते ।
चिन्मात्रमेव कचति यच्चिन्मात्रमयात्मनि ॥ ४८ ॥
bhavanti pūrṇātpūrṇāni pūrṇamevāvaśiṣyate ,
cinmātrameva kacati yaccinmātramayātmani 48
48. bhavanti pūrṇāt pūrṇāni pūrṇam eva avaśiṣyate yat
cit-mātram eva kacati yat cit-mātra-maya-ātmani
48. pūrṇāt pūrṇāni bhavanti pūrṇam eva avaśiṣyate
cit-mātram eva kacati yat cit-mātra-maya-ātmani
48. From the Full (pūrṇa, brahman), full [manifestations] come into being; the Full (pūrṇa, brahman) alone remains. Only pure consciousness (cinmātra) shines forth, which is inherent in the self (ātman) composed of pure consciousness (cinmātra).
अकचित्वैव तन्नाम कचितं सर्गवेदनम् ।
अहं चिता चिदेवादौ भवतीव स्वयं ततः ॥ ४९ ॥
akacitvaiva tannāma kacitaṃ sargavedanam ,
ahaṃ citā cidevādau bhavatīva svayaṃ tataḥ 49
49. akacitvā eva tat nāma kacitam sargavedanam aham
citā cit eva ādau bhavati iva svayam tataḥ
49. तत् नाम अकचित्वा एव सर्गवेदनम् कचितम् ततः
आदौ अहम् चिता स्वयम् चित् एव इव भवति ॥
49. Indeed, even without specifically conceiving a name for it, the experience of creation is conceived. Then, I, as pure consciousness (cit), in the beginning, spontaneously manifest as if consciousness itself.
अभवन्त्येव रूपं स्वमत्यजन्ती निरामयम् ।
तेजोमयमनाद्यन्तं मनोरूपमनन्तकम् ॥ ५० ॥
abhavantyeva rūpaṃ svamatyajantī nirāmayam ,
tejomayamanādyantaṃ manorūpamanantakam 50
50. abhavantī eva rūpam svam atyajantī nirāmayam
tejomayam anādyantam manorūpam anantakam
50. एव अभवन्ती (सा) स्वम् निरामयम् तेजोमयम् अनाद्यन्तम् मनोरूपम् अनन्तकम् रूपम् अत्यजन्ती (वर्तते) ।
50. Indeed, without ever truly becoming a separate form, it does not abandon its own pure, radiant, beginningless, endless, subtle (manorūpa), and infinite nature.
सम्राट्संसारमाभासि भवतीव स्वयं वपुः ।
पश्यत्यथ सदेवेदं स्वरूपत्वात्सदेव वा ।
भावनाद्भूततामेति दृश्यं भवति च क्षणात् ॥ ५१ ॥
samrāṭsaṃsāramābhāsi bhavatīva svayaṃ vapuḥ ,
paśyatyatha sadevedaṃ svarūpatvātsadeva vā ,
bhāvanādbhūtatāmeti dṛśyaṃ bhavati ca kṣaṇāt 51
51. samrāṭ saṃsāram ābhāsi bhavati iva
svayam vapuḥ paśyati atha sat eva
idam svarūpatvāt sat eva vā bhāvanāt
bhūtatām eti dṛśyam bhavati ca kṣaṇāt
51. त्वम् सम्राट् संसारम् आभासि स्वयम् वपुः इव भवति अथ स्वरूपत्वात् इदम् सत् एव वा सत् एव (इति) पश्यति च भावनात् दृश्यम् क्षणात् भूतताम् एति,
भवति च ॥
51. You, the sovereign, shine forth as the world (saṃsāra). Your own form spontaneously manifests, as it were. Then, by virtue of its true nature (svarūpa), this (world) is perceived as reality itself, or indeed, it is reality itself. And instantly, through conceptualization (bhāvanā), the perceived (dṛśyam) attains concreteness and becomes manifest.
शान्तं जगत्प्रसररूपतया स्वभावशब्दार्थमुक्तमिदमव्यपदेश्यमेकम् ।
वस्तु स्थितं निजचमत्करणावलोकरूपं जगत्स्वरहितानुभवात्मतत्त्वम् ॥ ५२ ॥
śāntaṃ jagatprasararūpatayā svabhāvaśabdārthamuktamidamavyapadeśyamekam ,
vastu sthitaṃ nijacamatkaraṇāvalokarūpaṃ jagatsvarahitānubhavātmatattvam 52
52. śāntam jagatprasararūpatayā
svabhāvaśabdārthamuktam idam avyapadeśyam ekam
vastu sthitam nijacamatkaraṇāvalokarūpam
jagat svarahita anubhava ātmatattvam
52. इदम् एकम् अव्यपदेश्यम् शान्तम् वस्तु
स्थितम् (तत्) जगत्प्रसररूपतया स्वभावशब्दार्थमुक्तम्
(तत्) निजचमत्करणावलोकरूपम् च
जगत्-स्व-रहित-अनुभव-आत्मतत्त्वम् च अस्ति ॥
52. This single, indescribable reality (vastu) is established as peaceful, and it is described by the meaning of the word 'intrinsic nature' (svabhāva) through its manifestation as the expansion of the world. Its true form is the vision of its own wondrous manifestation, and it is the true nature of the Self (ātmatattva), an experience completely free from the distinctions of world and individual self.

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 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 (current chapter) 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