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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-100

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श्रीराम उवाच ।
युक्तिः स्यात्कीदृशी ब्रह्मन्संसारे दुःखशान्तये ।
तेषां येषामयं पक्षः श्रूयतामुच्यतां ततः ॥ १ ॥
śrīrāma uvāca ,
yuktiḥ syātkīdṛśī brahmansaṃsāre duḥkhaśāntaye ,
teṣāṃ yeṣāmayaṃ pakṣaḥ śrūyatāmucyatāṃ tataḥ 1
1. śrī-rāma uvāca yuktiḥ syāt kīdṛśī brahman saṃsāre
duḥkha-śāntaye teṣām yeṣām ayam pakṣaḥ śrūyatām ucyatām tataḥ
1. śrī-rāma uvāca: brahman,
saṃsāre duḥkha-śāntaye kīdṛśī yuktiḥ syāt? (He) teṣām yeṣām ayam pakṣaḥ (asti),
tataḥ śrūyatām ucyatām.
1. Śrī Rāma said: O Brahmana, what kind of reasoning (yukti) should be adopted to alleviate suffering (duḥkha) in the cycle of transmigration (saṃsāra)? Please listen to and explain the perspective (pakṣa) of those whose view this is.
यावज्जीवं सुखं जीवेन्नास्ति मृत्युरगोचरः ।
भस्मीभूतस्य शान्तस्य पुनरागमनं कुतः ॥ २ ॥
yāvajjīvaṃ sukhaṃ jīvennāsti mṛtyuragocaraḥ ,
bhasmībhūtasya śāntasya punarāgamanaṃ kutaḥ 2
2. yāvat jīvam sukham jīvet na asti mṛtyuḥ agocaraḥ
bhasmībhūtasya śāntasya punaḥ āgamanam kutaḥ
2. yāvat jīvam (ayam) sukham jīvet; mṛtyuḥ agocaraḥ na asti.
bhasmībhūtasya śāntasya punaḥ āgamanam kutaḥ (syāt)?
2. One should live happily as long as one is alive. Death is not beyond observation. Once reduced to ashes and pacified, from where could there be a return?
श्रीवसिष्ठ उवाच ।
यं यं निश्चयमादत्ते संविदन्तरखण्डितम् ।
तत्तथैवानुभवति प्रत्यक्षमिति सर्वगम् ॥ ३ ॥
śrīvasiṣṭha uvāca ,
yaṃ yaṃ niścayamādatte saṃvidantarakhaṇḍitam ,
tattathaivānubhavati pratyakṣamiti sarvagam 3
3. śrī-vasiṣṭhaḥ uvāca yam yam niścayam ādatte saṃvit antaḥ
akhaṇḍitam tat tat tathā eva anubhavati pratyakṣam iti sarvagam
3. śrī-vasiṣṭhaḥ uvāca: akhaṇḍitam antaḥ saṃvit yam yam niścayam ādatte,
tat tat tathā eva sarvagam pratyakṣam iti anubhavati.
3. Śrī Vasiṣṭha said: Whatever firm conviction (niścaya) the unbroken consciousness (saṃvit) within firmly holds, that very thing it directly experiences (pratyakṣam), as it is all-pervading (sarvagam).
यथा खं सर्वगं शान्तं तथा चिद्व्योम सर्वगम् ।
तदेवैक्यमथ द्वैतमन्यार्थस्यात्यसंभवात् ॥ ४ ॥
yathā khaṃ sarvagaṃ śāntaṃ tathā cidvyoma sarvagam ,
tadevaikyamatha dvaitamanyārthasyātyasaṃbhavāt 4
4. yathā kham sarvagam śāntam tathā cit-vyoma sarvagam | tat
eva aikyam atha dvaitam anya-arthasya aty-asambhavāt ||
4. yathā kham sarvagam śāntam,
tathā cit-vyoma sarvagam tat eva aikyam,
atha (tat eva) dvaitam (ca),
anya-arthasya aty-asambhavāt
4. Just as space (kha) is all-pervading and peaceful, so too is the all-pervading space of consciousness (cid-vyoma). That alone is oneness (ekatva), and even duality (dvaita) ultimately stems from it, because the existence of any separate entity is absolutely impossible.
सर्गादौ तदृतेऽन्योऽर्थो महाप्रलयरूपिणि ।
अकाणरत्वान्नास्त्येव ब्रह्मैवेदमतस्ततम् ॥ ५ ॥
sargādau tadṛte'nyo'rtho mahāpralayarūpiṇi ,
akāṇaratvānnāstyeva brahmaivedamatastatam 5
5. sarga-ādau tat ṛte anyaḥ arthaḥ mahāpralaya-rūpiṇi |
akāraṇatvāt na asti eva brahma eva idam ataḥ tatam ||
5. sarga-ādau tat ṛte anyaḥ arthaḥ mahāpralaya-rūpiṇi na asti eva akāraṇatvāt (ca),
ataḥ idam brahma eva tatam
5. At the beginning of creation, apart from that (Brahman), no other entity (artha) exists, not even in the state of a great dissolution (mahāpralaya). Due to [Brahman's] causeless nature (akāraṇatva), nothing else exists at all. Therefore, this entire [universe] is Brahman (brahman) alone, pervaded by it.
समस्तवेदशास्त्रार्थं ये महाप्रलयादि च ।
नेच्छन्ति ते महामूढा निःशास्त्रा नो मृता इव ॥ ६ ॥
samastavedaśāstrārthaṃ ye mahāpralayādi ca ,
necchanti te mahāmūḍhā niḥśāstrā no mṛtā iva 6
6. samasta-veda-śāstra-artham ye mahāpralaya-ādi ca | na
icchanti te mahā-mūḍhāḥ niḥśāstrāḥ na u mṛtāḥ iva ||
6. ye samasta-veda-śāstra-artham mahāpralaya-ādi ca na icchanti,
te mahā-mūḍhāḥ,
niḥśāstrāḥ,
na u mṛtāḥ iva (santi)
6. Those who do not accept the essence of all Vedas and śāstras, including concepts like great dissolution (mahāpralaya) and so forth, those greatly deluded individuals are without scriptural authority and are as if dead.
सर्वशास्त्राविरुद्धेन सर्वं ब्रह्मेदमित्यलम् ।
स्थितं सानुभवं योक्तृ येषां तैर्न कथाक्रमः ॥ ७ ॥
sarvaśāstrāviruddhena sarvaṃ brahmedamityalam ,
sthitaṃ sānubhavaṃ yoktṛ yeṣāṃ tairna kathākramaḥ 7
7. sarva-śāstra-aviruddhena sarvam brahma idam iti alam |
sthitam sa-anubhavam yoktṛ yeṣām taiḥ na kathā-kramaḥ ||
7. (tena) yoktṛ (uktam yad) idam sarvam brahma iti (etat) sarva-śāstra-aviruddhena sa-anubhavam alam sthitam (jñānam) yeṣām (puruṣāṇām) (idam jñānam asti),
taiḥ kathā-kramaḥ na
7. A [true] knower (yoktṛ) [declares that] all this is Brahman (brahman); this truth is sufficiently established without contradiction by all scriptures and confirmed by direct experience (anubhava). For those who [have such realization], no sequence of discussion is necessary.
नित्या निरन्तरोदेति यादृशी संविदाशये ।
भूयते तन्मयेनैव पुंसा देहोऽस्तु माथवा ॥ ८ ॥
nityā nirantarodeti yādṛśī saṃvidāśaye ,
bhūyate tanmayenaiva puṃsā deho'stu māthavā 8
8. nityā nirantara udeti yādṛśī saṃvid āśaye
bhūyate tatmayena eva puṃsā dehaḥ astu mā athavā
8. yādṛśī nityā nirantara saṃvid āśaye udeti,
puṃsā tatmayena eva bhūyate.
dehaḥ astu athavā mā.
8. Whatever kind of consciousness (saṃvid) continuously and eternally arises within the mind, a person becomes fully absorbed in that alone. Whether the body exists or not is irrelevant.
बोधाच्चेत्संविदो जातः स दुःखी पुरुषो भवेत् ।
विरुद्धं वेदनं यावत्तावज्जीवोऽङ्ग तन्मयः ॥ ९ ॥
bodhāccetsaṃvido jātaḥ sa duḥkhī puruṣo bhavet ,
viruddhaṃ vedanaṃ yāvattāvajjīvo'ṅga tanmayaḥ 9
9. bodhāt cet saṃvidaḥ jātaḥ saḥ duḥkhī puruṣaḥ bhavet
viruddham vedanam yāvat tāvat jīvaḥ aṅga tatmayaḥ
9. cet bodhāt saṃvidaḥ jātaḥ saḥ puruṣaḥ duḥkhī bhavet,
aṅga yāvat viruddham vedanam (asti) tāvat jīvaḥ tatmayaḥ (bhavati).
9. If a person (puruṣa) becomes unhappy due to the arising of consciousness (saṃvid) or understanding (bodha), then, O dear one, as long as there is that conflicting perception (vedana), the individual soul (jīva) remains identified with it.
जगच्चिद्व्योमकचनमात्रमेवेति भाविते ।
तत्कथं वेदनं व्योम्ना बोधः कस्य कुतो भवेत् ॥ १० ॥
jagaccidvyomakacanamātrameveti bhāvite ,
tatkathaṃ vedanaṃ vyomnā bodhaḥ kasya kuto bhavet 10
10. jagat citvyomakacanamātram eva iti bhāvite tat
katham vedanam vyomnā bodhaḥ kasya kutaḥ bhavet
10. jagat citvyomakacanamātram eva iti bhāvite,
tat katham vyomnā vedanam bhavet? kasya bodhaḥ kutaḥ bhavet?
10. When it is considered that the universe (jagat) is merely a manifestation of consciousness (cit) as space (vyoma), then how can there be perception (vedana) by space? Whose understanding (bodha) would arise, and from where?
न कानिचित्प्रधावन्ति एकनिश्चयसंविदाम् ।
पुंसां सुखानि दुःखानि रजांसि नभसामिव ॥ ११ ॥
na kānicitpradhāvanti ekaniścayasaṃvidām ,
puṃsāṃ sukhāni duḥkhāni rajāṃsi nabhasāmiva 11
11. na kānicit pradhāvanti ekaniscayasaṃvidām
puṃsām sukhāni duḥkhāni rajāṃsi nabhasām iva
11. ekaniscayasaṃvidām puṃsām (kṛte) kānicit sukhāni दुःखानि na pradhāvanti,
nabhāsām rajāṃsi iva.
11. For persons whose consciousness (saṃvid) is of a single, unwavering resolve, neither pleasures nor pains affect them, just as dust particles do not cling to the skies.
संवित्सत्यास्त्वसत्या वा निश्चयस्तावदीदृशः ।
आबालमेतत्संसिद्धं केनापह्नूयते कथम् ॥ १२ ॥
saṃvitsatyāstvasatyā vā niścayastāvadīdṛśaḥ ,
ābālametatsaṃsiddhaṃ kenāpahnūyate katham 12
12. saṃvit satyā astu asatyā vā niścayaḥ tāvat īdṛśaḥ
ābālam etat saṃsiddham kena apahnūyate katham
12. saṃvit satyā astu vā asatyā (astu) (iti) tāvat īdṛśaḥ niścayaḥ (asti).
etat ābālam saṃsiddham.
kena katham apahnūyate?
12. Whether consciousness (saṃvit) is real or unreal, this much is certain: its existence is well-established universally, even among children. By whom and how can this be denied?
न देहः पुरुषो वापि जीवोऽन्य उपलभ्यते ।
संवित्सर्वमिदं सा तु यथा वेत्ति तथा जगत् ॥ १३ ॥
na dehaḥ puruṣo vāpi jīvo'nya upalabhyate ,
saṃvitsarvamidaṃ sā tu yathā vetti tathā jagat 13
13. na dehaḥ puruṣaḥ vā api jīvaḥ anyaḥ upalabhyate
saṃvit sarvam idam sā tu yathā vetti tathā jagat
13. dehaḥ vā api puruṣaḥ vā api anyaḥ jīvaḥ na upalabhyate.
saṃvit idam sarvam.
sā tu yathā vetti tathā jagat (asti).
13. No body, no supreme cosmic person (puruṣa), nor any other individual soul (jīva) is perceived as separate or distinct. All this (world) is consciousness (saṃvit) itself; and the world (jagat) is exactly as that consciousness (saṃvit) perceives it.
सा सत्याप्यथवासत्या तया देहोऽनुभूयते ।
स्वातन्त्र्येण यथा स्वप्ने पाताले खे जले दिवि ॥ १४ ॥
sā satyāpyathavāsatyā tayā deho'nubhūyate ,
svātantryeṇa yathā svapne pātāle khe jale divi 14
14. sā satyā api athavā asatyā tayā dehaḥ anubhūyate
svātantryeṇa yathā svapne pātāle khe jale divi
14. sā satyā api athavā asatyā (asti).
tayā dehaḥ svātantryeṇa anubhūyate,
yathā svapne,
(yathā) pātāle,
(yathā) khe,
(yathā) jale,
(yathā) divi (anubhūyate).
14. Whether that (consciousness/saṃvit) is real or unreal, the body is experienced by it (consciousness/saṃvit) with full autonomy, just as one experiences things in a dream, or in the underworld, in the sky, in water, or in heaven.
संवित्सत्यास्त्वसत्या वा तावन्मात्रः स्मृतः पुमान् ।
स यथानिश्चयो नूनं तत्सत्यमिति निश्चयः ॥ १५ ॥
saṃvitsatyāstvasatyā vā tāvanmātraḥ smṛtaḥ pumān ,
sa yathāniścayo nūnaṃ tatsatyamiti niścayaḥ 15
15. saṃvit satyā astu asatyā vā tāvat mātraḥ smṛtaḥ pumān
saḥ yathā niścayaḥ nūnam tat satyam iti niścayaḥ
15. saṃvit satyā astu vā asatyā (astu).
pumān tāvat mātraḥ smṛtaḥ.
saḥ yathā niścayaḥ nūnam tat satyam iti (eva) niścayaḥ (asti).
15. Whether consciousness (saṃvit) is real or unreal, the individual (puruṣa) is understood to be only that. Indeed, this is the firm conclusion: whatever one determines (to be real), that truly is real.
प्रामाण्यं सर्वशास्त्राणामेतेनैव प्रसिद्ध्यति ।
सर्वसिद्धान्तसिद्धान्त एष एवेति मे मतिः ॥ १६ ॥
prāmāṇyaṃ sarvaśāstrāṇāmetenaiva prasiddhyati ,
sarvasiddhāntasiddhānta eṣa eveti me matiḥ 16
16. prāmāṇyam sarvaśāstrāṇām etena eva prasiddhyati
sarvasiddhāntasiddhāntaḥ eṣaḥ eva iti me matiḥ
16. The validity of all scriptures (śāstras) is established by this very principle alone. This alone is the ultimate doctrine of all doctrines; such is my understanding.
तस्मादबोधता यास्ते यथा संवित्तथैव सा ।
भवत्यकलुषाकारा तथैव फलभागिनी ॥ १७ ॥
tasmādabodhatā yāste yathā saṃvittathaiva sā ,
bhavatyakaluṣākārā tathaiva phalabhāginī 17
17. tasmāt abodhatā yā te yathā saṃvit tathā eva
sā bhavati akaluṣākārā tathā eva phalabhāginī
17. Therefore, that very lack of knowledge (abodha) of yours, which is indeed consciousness (saṃvid) itself, becomes untainted in its form, and similarly, it becomes capable of bearing fruit.
देशकालक्रियाद्रव्यवेदशास्त्रैषणाभ्रमैः ।
अबोधता तु या संवित्कदाचित्सा न नश्यति ॥ १८ ॥
deśakālakriyādravyavedaśāstraiṣaṇābhramaiḥ ,
abodhatā tu yā saṃvitkadācitsā na naśyati 18
18. deśakālakriyādravyavedaśāstraiṣaṇābhramaiḥ
abodhatā tu yā saṃvit kadācit sā na naśyati
18. But that very lack of knowledge (abodha), which is consciousness (saṃvid) itself, is never destroyed by the delusions arising from place, time, action, substance, the Vedas, the scriptures (śāstras), and worldly desires.
आविर्भवति सा भूयः क्षीणाशङ्का क्षणेन चेत् ।
तत्केन संविदो दुःखं कदा नामोपशाम्यति ॥ १९ ॥
āvirbhavati sā bhūyaḥ kṣīṇāśaṅkā kṣaṇena cet ,
tatkena saṃvido duḥkhaṃ kadā nāmopaśāmyati 19
19. āvirbhavati sā bhūyaḥ kṣīṇāśaṅkā kṣaṇena cet
tat kena saṃvidaḥ duḥkham kadā nāma upaśāmyati
19. If that (lack of knowledge/consciousness), with its apprehension diminished, reappears again in an instant, then by what means will the suffering of consciousness (saṃvid) ever truly cease?
संविदेव नृणां जीवः स यथा दृढभावनः ।
तथा सुखी वा दुःखी वा भवेदित्येष निश्चयः ॥ २० ॥
saṃvideva nṛṇāṃ jīvaḥ sa yathā dṛḍhabhāvanaḥ ,
tathā sukhī vā duḥkhī vā bhavedityeṣa niścayaḥ 20
20. saṃvit eva nṛṇām jīvaḥ sa yathā dṛḍhabhāvanaḥ
tathā sukhī vā duḥkhī vā bhavet iti eṣa niścayaḥ
20. nṛṇām jīvaḥ saṃvit eva saḥ yathā dṛḍhabhāvanaḥ
tathā sukhī vā duḥkhī vā bhavet eṣaḥ iti niścayaḥ
20. Consciousness (saṃvit) itself is the animating principle (jīva) of human beings. Just as one's conviction (bhāvanā) is firm, so that person becomes happy or unhappy. This is the firm conclusion.
संविच्चेदस्ति तज्ज्ञानां शरणं भवभेदने ।
नास्ति चेत्तच्छिलामूकमान्ध्यमेवावशिष्यते ॥ २१ ॥
saṃviccedasti tajjñānāṃ śaraṇaṃ bhavabhedane ,
nāsti cettacchilāmūkamāndhyamevāvaśiṣyate 21
21. saṃvit cet asti tat-jñānām śaraṇam bhava-bhedane
na asti cet tat śilā mūka māndhyam eva avaśiṣyate
21. cet saṃvit asti tat-jñānām bhava-bhedane śaraṇam asti
cet na asti tat śilā mūka māndhyam eva avaśiṣyate
21. If consciousness (saṃvit) exists, it is a refuge for those who understand it, enabling them to break free from the cycle of rebirth (saṃsāra). If it does not exist, then only a stone-like, inert blindness remains.
यत्तयैव च संवित्त्या वेदनेनैव लभ्यते ।
अयं स्वभावज्ञप्त्यान्तर्जाड्यं पुंसेव निद्रया ॥ २२ ॥
yattayaiva ca saṃvittyā vedanenaiva labhyate ,
ayaṃ svabhāvajñaptyāntarjāḍyaṃ puṃseva nidrayā 22
22. yat tayā eva ca saṃvittyā vedanena eva labhyate ayam
svabhāva-jñaptyā antar-jāḍyam puṃsā eva nidrayā
22. ca yat tayā eva saṃvittyā vedanena eva labhyate ayam
antar-jāḍyam svabhāva-jñaptyā puṃsā eva nidrayā
22. And what is attained solely through that very consciousness (saṃvit), through knowledge itself - this inner inertia is overcome by the realization of one's intrinsic nature (dharma), just as sleep is overcome by a person.
श्रीराम उवाच ।
दिक्ष्वधस्ताच्च नान्तोऽस्या भावी नापि जगत्क्षयः ।
अस्तीति भावितं येन संत्यक्ताऽभावबुद्धिना ॥ २३ ॥
śrīrāma uvāca ,
dikṣvadhastācca nānto'syā bhāvī nāpi jagatkṣayaḥ ,
astīti bhāvitaṃ yena saṃtyaktā'bhāvabuddhinā 23
23. śrīrāma uvāca dikṣu adhastāt ca na antaḥ asyāḥ bhāvī na api
jagat-kṣayaḥ asti iti bhāvitam yena saṃtyaktā-abhāvabuddhinā
23. śrīrāma uvāca asyāḥ dikṣu ca adhastāt antaḥ na bhāvī na api
jagat-kṣayaḥ yena saṃtyaktā-abhāvabuddhinā asti iti bhāvitam
23. Śrī Rāma said: "For this (creation), there is no end in the directions or below, nor is there a cessation of the cosmos. This is what is truly perceived as existing by one who has relinquished the concept of non-existence."
विज्ञानघनमेवेदमिति नूनमपश्यता ।
पश्यता च यथादृष्टं सर्वक्षयमपश्यता ॥ २४ ॥
vijñānaghanamevedamiti nūnamapaśyatā ,
paśyatā ca yathādṛṣṭaṃ sarvakṣayamapaśyatā 24
24. vijñānaghanam eva idam iti nūnam apaśyatā
paśyatā ca yathādṛṣṭam sarvakṣayam apaśyatā
24. idam vijñānaghanam eva iti nūnam apaśyatā
ca yathādṛṣṭam paśyatā sarvakṣayam apaśyatā
24. Certainly, this (state) belongs to one who fails to perceive that this (reality) is merely a dense mass of consciousness. And it belongs to one who, even while perceiving things as they appear, fails to perceive the eventual dissolution of everything.
तस्य स्यात्कीदृशी ब्रह्मत्युक्तिराधिविनाशने ।
इति मे संशयं छिन्धि भूयो बोधाभिवृद्धये ॥ २५ ॥
tasya syātkīdṛśī brahmatyuktirādhivināśane ,
iti me saṃśayaṃ chindhi bhūyo bodhābhivṛddhaye 25
25. tasya syāt kīdṛśī brahma iti uktiḥ ādhivināśane
iti me saṃśayam chindhi bhūyaḥ bodhābhivṛddhaye
25. tasya ādhivināśane brahma iti uktiḥ kīdṛśī syāt
iti me saṃśayam chindhi bhūyaḥ bodhābhivṛddhaye
25. What kind of declaration regarding (brahman) would there be for such a person upon the destruction of mental anguish? Please dispel this doubt of mine for the further increase of my understanding.
श्रीवसिष्ठ उवाच ।
अत्रैकं तावदुचितं पूर्वमेव तथोत्तरम् ।
द्वितीयमुत्तरं न्याय्यं वक्ष्यमाणमिदं श्रृणु ॥ २६ ॥
śrīvasiṣṭha uvāca ,
atraikaṃ tāvaducitaṃ pūrvameva tathottaram ,
dvitīyamuttaraṃ nyāyyaṃ vakṣyamāṇamidaṃ śrṛṇu 26
26. śrīvasiṣṭhaḥ uvāca atra ekam tāvat ucitam pūrvam eva tathā
uttaram dvitīyam uttaram nyāyyam vakṣyamāṇam idam śṛṇu
26. śrīvasiṣṭhaḥ uvāca atra ekam tāvat ucitam pūrvam eva tathā
uttaram dvitīyam nyāyyam uttaram vakṣyamāṇam idam śṛṇu
26. Śrī Vasiṣṭha said: Here, for now, one appropriate (response) is indeed the former (understanding), and similarly, another (subsequent one). Listen now to this, the second and proper answer, which I am about to explain.
ईदृग्भावस्त्वया प्रोक्तो यः पुमान्पुरुषोत्तम ।
स तावच्चेतनामात्रं भवतीत्यनुभूयते ॥ २७ ॥
īdṛgbhāvastvayā prokto yaḥ pumānpuruṣottama ,
sa tāvaccetanāmātraṃ bhavatītyanubhūyate 27
27. īdṛk bhāvaḥ tvayā proktaḥ yaḥ pumān puruṣottama
saḥ tāvat cetanāmātraṃ bhavati iti anubhūyate
27. puruṣottama tvayā yaḥ īdṛk bhāvaḥ proktaḥ,
saḥ pumān tāvat cetanāmātraṃ bhavati iti anubhūyate
27. Oh best among men (puruṣottama), such a state has been declared by you. It is experienced that such a person indeed becomes merely consciousness.
स चाकारविनाशेन युज्यते नात्र संशयः ।
अथाविनाशो देहश्चेत्तदुःखस्यात्र कः क्रमः ॥ २८ ॥
sa cākāravināśena yujyate nātra saṃśayaḥ ,
athāvināśo dehaścettaduḥkhasyātra kaḥ kramaḥ 28
28. saḥ ca ākāravināśena yujyate na atra saṃśayaḥ | atha
avināśaḥ dehaḥ cet tat duḥkhasya atra kaḥ kramaḥ
28. saḥ ākāravināśena yujyate ca,
atra na saṃśayaḥ atha dehaḥ avināśaḥ cet,
tat atra duḥkhasya kaḥ kramaḥ
28. And that (the conscious being) is certainly connected with the destruction of forms; there is no doubt about this. Now, if the body were indestructible, what would be the sequence or method for its suffering here?
भवेद्भागविभागात्मविनाशस्त्वविचारितः ।
अवश्यं तस्य भवति किलेति ननु निश्चयः ॥ २९ ॥
bhavedbhāgavibhāgātmavināśastvavicāritaḥ ,
avaśyaṃ tasya bhavati kileti nanu niścayaḥ 29
29. bhavet bhāgavibhāgātma-vināśaḥ tu avicāritaḥ
| avaśyam tasya bhavati kila iti nanu niścayaḥ
29. bhāgavibhāgātma-vināśaḥ tu avicāritaḥ bhavet
tasya avaśyam bhavati kila iti nanu niścayaḥ
29. Indeed, the destruction of the self (ātman) through the division of its parts would be an unexamined (or ill-conceived) notion. Surely, however, it is certain that such (destruction) necessarily occurs to that (body).
मृतः स संविदात्मत्वाद्भूयो नो वेत्ति संसृतिम् ।
ज्ञानधौता न या संविन्न सा तिष्ठत्यसंसृतिः ॥ ३० ॥
mṛtaḥ sa saṃvidātmatvādbhūyo no vetti saṃsṛtim ,
jñānadhautā na yā saṃvinna sā tiṣṭhatyasaṃsṛtiḥ 30
30. mṛtaḥ saḥ saṃvidātmatvāt bhūyaḥ na vetti saṃsṛtim
| jñānadhautā na yā saṃvit na sā tiṣṭhati asaṃsṛtiḥ
30. mṛtaḥ saḥ saṃvidātmatvāt bhūyaḥ saṃsṛtim na vetti yā saṃvit na jñānadhautā,
sā na asaṃsṛtiḥ tiṣṭhati
30. He who has transcended (worldly existence) does not again experience transmigration (saṃsāra), because of his nature as pure consciousness (saṃvid). That consciousness (saṃvid) which is not purified by true knowledge (jñāna) does not remain free from transmigration (saṃsāra).
अथवा नास्ति संवित्तिरिति निश्चयवान्यदि ।
ततस्तादृग्वेदनतो भवत्येव दृषज्जडः ॥ ३१ ॥
athavā nāsti saṃvittiriti niścayavānyadi ,
tatastādṛgvedanato bhavatyeva dṛṣajjaḍaḥ 31
31. athavā na asti saṃvittiḥ iti niścayavān yadi
| tataḥ tādṛk vedanataḥ bhavati eva dṛṣatjaḍaḥ
31. athavā yadi niścayavān (narāḥ) "saṃvittiḥ na asti" iti,
tataḥ tādṛk vedanataḥ eva (saḥ) dṛṣatjaḍaḥ bhavati
31. Or, if one is certain, 'there is no consciousness (saṃvitti),' then from such a perception, one indeed becomes as inert as a stone.
यथावेदनमर्थेषु चित्त्वे देहक्षयात्क्षते ।
मृतिरेव परं श्रेयो दृष्टं नानुभवादिति ॥ ३२ ॥
yathāvedanamartheṣu cittve dehakṣayātkṣate ,
mṛtireva paraṃ śreyo dṛṣṭaṃ nānubhavāditi 32
32. yathāvedanam artheṣu cittve dehakṣayāt kṣate
mṛtiḥ eva param śreyaḥ dṛṣṭam na anubhavāt iti
32. yathāvedanam artheṣu cittve dehakṣayāt kṣate mṛtiḥ eva param śreyaḥ dṛṣṭam,
na anubhavāt iti.
32. Having comprehended matters according to one's knowledge, (one might conclude that) when the body is damaged to the point of destruction, death itself is considered the supreme blessing. But this view does not stem from actual experience.
असंभवाच्छुद्धविदो निःशरीरा भवन्ति ये ।
जडभावा जडीभूय दुर्भेदान्ध्या भवन्ति ते ॥ ३३ ॥
asaṃbhavācchuddhavido niḥśarīrā bhavanti ye ,
jaḍabhāvā jaḍībhūya durbhedāndhyā bhavanti te 33
33. asaṃbhavāt śuddhavidaḥ niḥśarīrā bhavanti ye
jaḍabhāvā jaḍībhūya durbhedāndhyā bhavanti te
33. ye asaṃbhavāt śuddhavidaḥ niḥśarīrā bhavanti,
te jaḍabhāvā jaḍībhūya durbhedāndhyā bhavanti.
33. Those who become bodiless and pure knowers, (claiming this state arises) from the impossibility (of having a body), they, by becoming inert in their very nature, become impenetrable and blind.
ये चापि स्वप्नपुरवत्सर्वं पश्यन्ति चिन्मयाः ।
तेषामिदमिवाशेषं जगज्जालं प्रवर्तते ॥ ३४ ॥
ye cāpi svapnapuravatsarvaṃ paśyanti cinmayāḥ ,
teṣāmidamivāśeṣaṃ jagajjālaṃ pravartate 34
34. ye ca api svapnapuravat sarvam paśyanti cinmayāḥ
teṣām idam iva aśeṣam jagajjālam pravartate
34. ye ca api cinmayāḥ svapnapuravat sarvam paśyanti,
teṣām idam iva aśeṣam jagajjālam pravartate.
34. And those who, full of consciousness, perceive everything like a city in a dream, for them, this entire web of the world appears and functions as if it were real.
स्थैर्यास्थैर्येण भूतानां किमपूर्वमतौ भवेत् ।
भूतस्थैर्ये तथास्थैर्ये सुखं चैवासुखं समम् ॥ ३५ ॥
sthairyāsthairyeṇa bhūtānāṃ kimapūrvamatau bhavet ,
bhūtasthairye tathāsthairye sukhaṃ caivāsukhaṃ samam 35
35. sthairya-asthairyena bhūtānām kim apūrvam amatau bhavet
bhūta-sthairye tathā asthairye sukham ca eva asukham samam
35. bhūtānām sthairya-asthairyena kim apūrvam amatau bhavet? bhūta-sthairye tathā asthairye sukham ca eva asukham samam (bhavati).
35. What newness can there be beyond mere mental perception regarding the stability and instability of beings? For, in the stability and instability of beings, happiness and unhappiness are truly equal.
स्थिरमस्त्वस्थिरं वापि मह्यादिमहतामपि ।
चिद्भामात्रमिदं भाति यावदज्ञानमाततम् ॥ ३६ ॥
sthiramastvasthiraṃ vāpi mahyādimahatāmapi ,
cidbhāmātramidaṃ bhāti yāvadajñānamātatam 36
36. sthiram astu asthiram vā api mahyādimahatām api
cidbhāmātram idam bhāti yāvat ajñānam ātatam
36. mahyādimahatām api idam sthiram asthiram vā api
astu yāvat ajñānam ātatam idam cidbhāmātram bhāti
36. Whether this is stable or unstable, even for great entities like the earth and so on, it appears as merely a manifestation of consciousness (cit) as long as ignorance (ajñāna) is pervasive.
संविदा संविदोऽसत्तामिहाव्याप्य विनष्टया ।
निर्णीयाङ्गीकृतं यैर्वा जाड्यं तद्वालकैरलम् ॥ ३७ ॥
saṃvidā saṃvido'sattāmihāvyāpya vinaṣṭayā ,
nirṇīyāṅgīkṛtaṃ yairvā jāḍyaṃ tadvālakairalam 37
37. saṃvidā saṃvidaḥ asattām iha avyāpya vinaṣṭayā
nirṇīya aṅgīkṛtam yaiḥ vā jāḍyam tat bālakaiḥ alam
37. yaiḥ iha avyāpya vinaṣṭayā saṃvidā saṃvidaḥ asattām
nirṇīya tat jāḍyam vā aṅgīkṛtam bālakaiḥ alam
37. Useless are those foolish persons by whom inertness (jāḍya) is accepted, having determined here the non-existence of consciousness (saṃvid) through a consciousness (saṃvid) that is (itself) destroyed and fails to pervade (reality).
येषां विद्भ्यः शरीराणि ते वन्द्याः पुरुषोत्तमाः ।
शरीरेभ्यो विदो येषां तैरलं पुरुषाधमैः ॥ ३८ ॥
yeṣāṃ vidbhyaḥ śarīrāṇi te vandyāḥ puruṣottamāḥ ,
śarīrebhyo vido yeṣāṃ tairalaṃ puruṣādhamaiḥ 38
38. yeṣām vidbhyaḥ śarīrāṇi te vandyāḥ puruṣottamāḥ
śarīrebhyaḥ vidaḥ yeṣām taiḥ alam puruṣādhamaiḥ
38. yeṣām śarīrāṇi vidbhyaḥ (āgacchanti),
te vandyāḥ puruṣottamāḥ yeṣām vidaḥ śarīrebhyaḥ (āgacchanti),
taiḥ puruṣādhamaiḥ alam
38. Those individuals whose bodies (śarīra) originate from the knowers (vid) are venerable, supreme persons (puruṣottama). As for those whose knowledge (vid) originates from their bodies (śarīra), enough of those inferior persons (puruṣādhama).
चिद्रूपो जीवबीजौघ आकाशकृमिजालवत् ऊर्ध्वं
तिर्यगधो याति पूर्यमाण इव स्वयम् ॥ ३९ ॥
cidrūpo jīvabījaugha ākāśakṛmijālavat ūrdhvaṃ
tiryagadho yāti pūryamāṇa iva svayam 39
39. cidrūpaḥ jīvabījaughaḥ ākāśakṛmijālavat
ūrdhvam tiryak adhaḥ yāti pūryamāṇaḥ iva svayam
39. cidrūpaḥ jīvabījaughaḥ ākāśakṛmijālavat svayam
pūryamāṇaḥ iva ūrdhvam tiryak adhaḥ yāti
39. The multitude of seeds of living beings (jīva), whose nature is consciousness (cit), moves upwards, sideways, and downwards, just like a network of (illusory) sky-worms (ākāśakṛmi), as if spontaneously augmenting itself.
चेत्यते येन कर्तान्यो बीजौघेन स तत्परः ।
तथैवानुभवत्यन्तः स्वयमेव विवल्गति ॥ ४० ॥
cetyate yena kartānyo bījaughena sa tatparaḥ ,
tathaivānubhavatyantaḥ svayameva vivalgati 40
40. cetyate yena kartā anyaḥ bījaughena saḥ tatparaḥ
tathā eva anubhavati antaḥ svayam eva vivalgati
40. yena kartā anyaḥ cetyate saḥ bījaughena tatparaḥ
tathā eva antaḥ anubhavati svayam eva vivalgati
40. When consciousness perceives an external agent, it becomes engrossed in that perception, driven by its own accumulated latent impressions. Similarly, it experiences everything internally, and thus the entire manifestation spontaneously unfolds.
यद्यथा चेत्यते येन तज्जीवेनाशु तेन तत् ।
चिद्रूपेणाप्यते सिद्धमेतदाबालमक्षतम् ॥ ४१ ॥
yadyathā cetyate yena tajjīvenāśu tena tat ,
cidrūpeṇāpyate siddhametadābālamakṣatam 41
41. yat yathā cetyate yena tat jīvena āśu tena tat
cidrūpeṇa āpyate siddham etat ābālam akṣatam
41. yat yathā yena cetyate tat jīvena āśu tena tat
cidrūpeṇa āpyate etat siddham ābālam akṣatam
41. Whatever is perceived, in whatever manner, by an individual soul (jīva), that quickly becomes attained by that (jīva) as consciousness (cit-rūpa). This truth is established and remains unchallenged, even by a child.
यथा धूमस्य नभसि यथाम्भोधौ महाम्भसः ।
आवर्तवृत्तयश्चित्रास्तथा चिद्व्योम्नि संसृतेः ॥ ४२ ॥
yathā dhūmasya nabhasi yathāmbhodhau mahāmbhasaḥ ,
āvartavṛttayaścitrāstathā cidvyomni saṃsṛteḥ 42
42. yathā dhūmasya nabasi yathā ambhodhau mahāmbhasaḥ
āvartavṛttayaḥ citrāḥ tathā cidvyomni saṃsṛteḥ
42. yathā dhūmasya nabasi yathā mahāmbhasaḥ ambhodhau
citrāḥ āvartavṛttayaḥ tathā cidvyomni saṃsṛteḥ
42. Just as there are diverse movements of smoke in the sky, and just as there are various whirlpool-like currents in the vast ocean, similarly, there are variegated manifestations in the expanse of consciousness (cidvyoman) of phenomenal existence (saṃsāra).
पुरी भवति चिद्व्योम यथा स्वप्ने नरं प्रति ।
तथादिसर्गात्प्रभृति तदेवेदं जगत्स्थितम् ॥ ४३ ॥
purī bhavati cidvyoma yathā svapne naraṃ prati ,
tathādisargātprabhṛti tadevedaṃ jagatsthitam 43
43. purī bhavati cidvyoma yathā svapne naram prati
tathā ādisargāt prabhṛti tat eva idam jagat sthitam
43. yathā svapne naram prati cidvyoma purī bhavati
tathā ādisargāt prabhṛti tat eva idam jagat sthitam
43. Just as the expanse of consciousness (cidvyoman) becomes a city for a person in a dream, so too, from the primal creation onwards, this entire world (jagat) exists, indeed, as nothing but that (consciousness).
सहकारिनिमित्तानि यथा स्वप्ने न सन्ति वै ।
पृथिव्यादीनि भूतानि तथैवादौ जगत्स्थितेः ॥ ४४ ॥
sahakārinimittāni yathā svapne na santi vai ,
pṛthivyādīni bhūtāni tathaivādau jagatsthiteḥ 44
44. sahakāri-nimittāni yathā svapne na santi vai
pṛthivī-ādīni bhūtāni tathā eva ādau jagat-sthiteḥ
44. yathā svapne sahakārinimittāni vai na santi tathā
eva ādau jagat-sthiteḥ pṛthivī-ādīni bhūtāni
44. Just as auxiliary causes are certainly not present in a dream, similarly, the fundamental elements beginning with earth (pṛthivī) are not present at the origin of the world's existence.
अङ्गानां स्वप्ननगरे वसुधा विविधाः कृताः ।
यास्ता एव जगत्स्वप्ननगरे पुष्टतां गताः ॥ ४५ ॥
aṅgānāṃ svapnanagare vasudhā vividhāḥ kṛtāḥ ,
yāstā eva jagatsvapnanagare puṣṭatāṃ gatāḥ 45
45. aṅgānām svapna-nagare vasudhāḥ vividhāḥ kṛtāḥ
yāḥ tāḥ eva jagat-svapna-nagare puṣṭatām gatāḥ
45. svapna-nagare aṅgānām vividhāḥ vasudhāḥ kṛtāḥ
yāḥ tāḥ eva jagat-svapna-nagare puṣṭatām gatāḥ
45. The various lands (vasudhā) that are fashioned as constituent parts within a dream city – those very same (lands) are regarded as having attained substantiality in this world, which is itself a dream city.
चिन्मात्राकाशमेवेमाः प्रजा द्वैतैक्यवर्जिताः ।
के वात्र रञ्जनान्या खे यद्वाभाति खमेव तत् ॥ ४६ ॥
cinmātrākāśamevemāḥ prajā dvaitaikyavarjitāḥ ,
ke vātra rañjanānyā khe yadvābhāti khameva tat 46
46. cit-mātrākāśam eva imāḥ prajāḥ dvaita-aikya-varjitāḥ
ke vā atra rañjanāni ā khe yat vā ābhāti kham eva tat
46. imāḥ prajāḥ dvaita-aikya-varjitāḥ cit-mātrākāśam eva
atra khe vā ke rañjanāni vā yat ābhāti tat kham eva
46. These beings (prajāḥ) are solely the ether of pure consciousness (cit), devoid of both duality and unity. What then are the illusory phenomena or attractions (rañjanāni) here in space (kha)? Whatever appears, that is merely space (kha) itself.
चिच्चन्द्रिका चतुर्दिक्कं शीतलाह्लादकारिणी ।
तनोति चेतनालोकं तस्येदं कचनं जगत् ॥ ४७ ॥
ciccandrikā caturdikkaṃ śītalāhlādakāriṇī ,
tanoti cetanālokaṃ tasyedaṃ kacanaṃ jagat 47
47. cit-candrikā catur-dikkam śītala-āhlāda-kāriṇī
tanoti cetanā-ālokam tasya idam kacanam jagat
47. śītala-āhlāda-kāriṇī cit-candrikā catur-dikkam
cetanā-ālokam tanoti idam jagat tasya kacanam
47. The moonlight of consciousness (cit), which brings cool delight, extends its light of awareness (cetanā) in all four directions. This world (jagat) is merely a shining forth or manifestation of that (consciousness).
अद्यैवाद्यन्तयोर्व्योम्नि चिन्मये सर्गदर्शनम् ।
चिदुन्मेषनिमेषाभ्यां खात्मोदेत्यस्तमेति च ॥ ४८ ॥
adyaivādyantayorvyomni cinmaye sargadarśanam ,
cidunmeṣanimeṣābhyāṃ khātmodetyastameti ca 48
48. adya eva ādyantayoḥ vyomni cinmaye sargadarśanam
cidunmeṣanimeṣābhyām khātma udeti astam eti ca
48. adya eva ādyantayoḥ cinmaye vyomni sargadarśanam
cidunmeṣanimeṣābhyām khātma udeti ca astam eti
48. At this very moment, within the conscious (cinmaya) expanse (vyoman) that exists at both the beginning and the end, the manifestation of creation (sargadarśanam) is perceived. Through the expansion (unmeṣa) and contraction (nimeṣa) of consciousness (cit), the Self (ātman) as pure space (kha) appears and disappears.
यद्यथा वेत्ति यत्तत्सत्तथैवानुभवत्यलम् ।
यस्मात्समस्तं चिन्मात्रं किमिवात्र न विद्यते ॥ ४९ ॥
yadyathā vetti yattatsattathaivānubhavatyalam ,
yasmātsamastaṃ cinmātraṃ kimivātra na vidyate 49
49. yat yathā vetti yat tat sat tathā eva anubhavati alam
yasmāt samastam cinmātram kim iva atra na vidyate
49. yat yathā vetti,
yat tat sat tathā eva alam anubhavati.
yasmāt samastam cinmātram,
atra kim iva na vidyate?
49. Whatever one truly knows (sat), one experiences it fully in exactly that manner. Because everything is nothing but consciousness (cinmātram), what, then, is there in this (atra) that does not exist?
शरदाकाशविशदं संविदः सौम्यमानसाः ।
असन्त एव तिष्ठन्ति सन्तोऽधिगततत्पदाः ॥ ५० ॥
śaradākāśaviśadaṃ saṃvidaḥ saumyamānasāḥ ,
asanta eva tiṣṭhanti santo'dhigatatatpadāḥ 50
50. śaradākāśaviśadam saṃvidaḥ saumyamānasāḥ
asantaḥ eva tiṣṭhanti santaḥ adhigatatatpadāḥ
50. saṃvidaḥ saumyamānasāḥ śaradākāśaviśadam
asantaḥ eva tiṣṭhanti santaḥ adhigatatatpadāḥ
50. With a clarity like the autumn sky, those with minds gentle (saumyamānasāḥ) from (the presence of) consciousness (saṃvid) - the unrealized (asantaḥ) merely persist, while the realized (santaḥ) have attained that ultimate state (tatpada).
निर्मानमोहा जितसङ्गदोषाः प्रवाहसंप्राप्तनिजार्थभाजः ।
तिष्ठन्ति कार्यव्यवहारदृष्टौ निरामया यन्त्रमया इवैते ॥ ५१ ॥
nirmānamohā jitasaṅgadoṣāḥ pravāhasaṃprāptanijārthabhājaḥ ,
tiṣṭhanti kāryavyavahāradṛṣṭau nirāmayā yantramayā ivaite 51
51. nirmānamohāḥ jitasangadoṣāḥ pravāhasaṃprāptanijārthabhājaḥ
tiṣṭhanti kāryavyavahāradṛṣṭau nirāmayāḥ yantramayāḥ iva ete
51. ete nirmānamohāḥ jitasangadoṣāḥ pravāhasaṃprāptanijārthabhājaḥ
nirāmayāḥ yantramayāḥ iva kāryavyavahāradṛṣṭau tiṣṭhanti
51. These (ete) [wise ones], free from pride (māna) and delusion (moha), who have overcome the faults of attachment (saṅga), and who accept their own needs/affairs (nija-artha) as they arrive through the natural course (pravāha) of life, remain without affliction (nirāmaya) in their observed actions and worldly interactions (kāryavyavahāra), as if they were mechanical automatons (yantramaya).

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)

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

nirvāṇa prakaraṇa (bhāga 2) (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 Chapter 97 Chapter 98 Chapter 99 Chapter 100 (current chapter) 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