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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-143

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मुनिरुवाच ।
सर्वेषामेव धर्माणां कर्मणां शर्मणामपि ।
पण्डितः पुण्डरीकाणां मार्तण्ड इव मण्डनम् ॥ १ ॥
muniruvāca ,
sarveṣāmeva dharmāṇāṃ karmaṇāṃ śarmaṇāmapi ,
paṇḍitaḥ puṇḍarīkāṇāṃ mārtaṇḍa iva maṇḍanam 1
1. muniḥ uvāca sarveṣām eva dharmāṇām karmaṇām śarmaṇām
api paṇḍitaḥ puṇḍarīkāṇām mārtaṇḍaḥ iva maṇḍanam
1. muniḥ uvāca: sarveṣām eva dharmāṇām,
karmaṇām,
śarmaṇām api,
paṇḍitaḥ,
puṇḍarīkāṇām mārtaṇḍaḥ iva,
maṇḍanam (asti).
1. The sage said: Indeed, among all virtues (dharma), actions (karma), and even sources of happiness, a wise person is an adornment, just as the sun is for lotuses.
आत्मज्ञानविदो यान्ति यां गतिं गतिकोविदाः ।
पण्डितास्तत्र शक्रश्रीर्जरत्तृणलवायते ॥ २ ॥
ātmajñānavido yānti yāṃ gatiṃ gatikovidāḥ ,
paṇḍitāstatra śakraśrīrjarattṛṇalavāyate 2
2. ātmajñānavidaḥ yānti yām gatim gatikovidāḥ
paṇḍitāḥ tatra śakraśrīḥ jarattṛṇalavāyate
2. ātmajñānavidaḥ gatikovidāḥ yām gatim yānti
tatra paṇḍitāḥ śakraśrīḥ jarattṛṇalavāyate
2. Those who are skilled in understanding the true self (ātman) attain the same state that those who are proficient in the paths to liberation achieve. For such wise individuals, even the splendor of Indra becomes as insignificant as a blade of old grass.
पाताले भूतले स्वर्गे सुखमैश्वर्यमेव वा ।
न तत्पश्यामि यन्नाम पाण्डित्यादतिरिच्यते ॥ ३ ॥
pātāle bhūtale svarge sukhamaiśvaryameva vā ,
na tatpaśyāmi yannāma pāṇḍityādatiricyate 3
3. pātāle bhūtale svarge sukham aiśvaryam eva vā
na tat paśyāmi yat nāma pāṇḍityāt atiricyate
3. pātāle bhūtale svarge sukham aiśvaryam eva vā
yat nāma pāṇḍityāt atiricyate tat na paśyāmi
3. I do not see anything – be it happiness or prosperity in the netherworld, on earth, or in heaven – which, by its very nature, surpasses wisdom (pāṇḍitya).
पण्डितस्य यथाभूता वस्तुदृष्टिः प्रसीदति ।
दृगिवेन्दौ निरम्भोदे सकलामलमण्डले ॥ ४ ॥
paṇḍitasya yathābhūtā vastudṛṣṭiḥ prasīdati ,
dṛgivendau nirambhode sakalāmalamaṇḍale 4
4. paṇḍitasya yathābhūtā vastudṛṣṭiḥ prasīdati
dṛk iva indau nirambode sakalamalamaṇḍale
4. paṇḍitasya yathābhūtā vastudṛṣṭiḥ nirambode
sakalamalamaṇḍale indau dṛk iva prasīdati
4. The wise person's (paṇḍita) clear insight into the true nature of reality shines forth, just as vision becomes perfectly clear when observing the moon's full, spotless orb in a cloudless sky.
इदं दृश्यमविद्यात्म ब्रह्म संपद्यते क्षणात् ।
बुधस्य बोधात्स्रग्दाम सर्पत्वमिव शाम्यति ॥ ५ ॥
idaṃ dṛśyamavidyātma brahma saṃpadyate kṣaṇāt ,
budhasya bodhātsragdāma sarpatvamiva śāmyati 5
5. idam dṛśyam avidyātma brahma sampadyate kṣaṇāt
budhasya bodhāt sragdāma sarpatvam iva śāmyati
5. idam avidyātma dṛśyam kṣaṇāt brahma sampadyate
budhasya bodhāt sragdāma sarpatvam iva śāmyati
5. This visible world, which is inherently rooted in ignorance (avidyā), instantly transforms into (brahman). Through the enlightened understanding (bodha) of a wise person, it subsides, just as the mistaken perception of a garland (sragdāma) as a snake (sarpatva) ceases.
यत्स्थितं ब्रह्मणि ब्रह्म कृतास्तेनैव सत्यता ।
स्वभावैकात्मिकाः संज्ञा देहसर्गक्षयादिकाः ॥ ६ ॥
yatsthitaṃ brahmaṇi brahma kṛtāstenaiva satyatā ,
svabhāvaikātmikāḥ saṃjñā dehasargakṣayādikāḥ 6
6. yat sthitam brahmaṇi brahma kṛtāḥ tena eva satyatā
svabhāvaikātmikāḥ saṃjñāḥ dehasargakṣayādikāḥ
6. yat brahma brahmaṇi sthitam tena eva satyatā kṛtāḥ
dehasargakṣayādikāḥ saṃjñāḥ svabhāvaikātmikāḥ
6. That which exists as Brahman (brahman) within Brahman is indeed Brahman itself; through that alone is reality established. Designations such as the body's creation, existence, and destruction, and so forth, are of one essential nature (svabhāva).
सर्गो विद्यत एवायं न यत्र किल किंचन ।
तस्य धर्माणि कर्माणि न चैवाक्षरमालिका ॥ ७ ॥
sargo vidyata evāyaṃ na yatra kila kiṃcana ,
tasya dharmāṇi karmāṇi na caivākṣaramālikā 7
7. sargaḥ vidyate eva ayam na yatra kila kiṃcana
tasya dharmāṇi karmāṇi na ca eva akṣaramālikā
7. ayam sargaḥ vidyate eva yatra kila kiṃcana na
tasya dharmāṇi karmāṇi ca eva akṣaramālikā na
7. This creation (sarga) certainly exists, even where truly nothing else is found. Yet, its intrinsic natures (dharma) and actions (karma) are not merely a string of imperishable sounds or concepts (akṣaramālikā).
पृथ्व्यादि संभवति चेत्तत्सकारणमस्तु तत् ।
तदेव यत्र नास्त्येव तत्र किं तस्य कारणम् ॥ ८ ॥
pṛthvyādi saṃbhavati cettatsakāraṇamastu tat ,
tadeva yatra nāstyeva tatra kiṃ tasya kāraṇam 8
8. pṛthvyādi saṃbhavati cet tat sakāraṇam astu tat
tat eva yatra na asti eva tatra kim tasya kāraṇam
8. cet pṛthvyādi saṃbhavati tat tat sakāraṇam astu
yatra tat eva na asti eva tatra kim tasya kāraṇam
8. If the earth and other elements (pṛthvyādi) come into being, then let them be with their causes. But where that very [primary] cause itself does not exist, what then could be its cause?
ब्रह्मणः प्रतिभातं यत्तदिदं जगदुच्यते ।
तेनैव कुत एतानि पृथ्व्यादीनि क्व कारणम् ॥ ९ ॥
brahmaṇaḥ pratibhātaṃ yattadidaṃ jagaducyate ,
tenaiva kuta etāni pṛthvyādīni kva kāraṇam 9
9. brahmaṇaḥ pratibhātam yat tat idam jagat ucyate
tena eva kutaḥ etāni pṛthvyādīni kva kāraṇam
9. yat brahmaṇaḥ pratibhātam tat idam jagat ucyate
tena eva etāni pṛthvyādīni kutaḥ kāraṇam kva
9. That which appears forth from Brahman (brahman) is indeed called this world (jagat). If that is the case, then by that very Brahman alone, from where do these earth and other elements (pṛthvyādi) arise? Where, then, is any other cause?
स्वप्नद्रष्टुर्दृश्यनृणामस्ति काल्पनिकं यथा ।
न वास्तवं पूर्वकामं जाग्रत्स्वप्ने तथा नृणाम् ॥ १० ॥
svapnadraṣṭurdṛśyanṛṇāmasti kālpanikaṃ yathā ,
na vāstavaṃ pūrvakāmaṃ jāgratsvapne tathā nṛṇām 10
10. svapnadraṣṭuḥ dṛśyanṛṇām asti kālpanikam yathā |
na vāstavam pūrvakāmam jāgratsvapne tathā nṛṇām
10. yathā svapnadraṣṭuḥ dṛśyanṛṇām kālpanikam asti,
pūrvakāmam vāstavam na (asti) jāgratsvapne,
tathā nṛṇām (pūrvakāmam vāstavam na asti)
10. Just as for a dreamer, the people seen in the dream are merely imaginary, not real, and their past actions or experiences (karma) are not factual; so too, for people in the waking state (likened to a dream), their prior actions or desires (karma) are not truly real.
यथा प्राक्कर्म पुंस्त्वे च स्वप्ने पुंसां न विद्यते ।
इह जाग्रत्स्वप्ननृणां भातानामपि नो तथा ॥ ११ ॥
yathā prākkarma puṃstve ca svapne puṃsāṃ na vidyate ,
iha jāgratsvapnanṛṇāṃ bhātānāmapi no tathā 11
11. yathā prākkarma puṃstve ca svapne puṃsām na vidyate
| iha jāgratsvapnanṛṇām bhātānām api no tathā
11. yathā puṃsām prākkarma puṃstve ca svapne na vidyate,
iha jāgratsvapnanṛṇām bhātānām api tathā na (vidyate)
11. Just as for individuals in a dream, their past actions (prākkarma) do not exist, whether within their perceived male identity (puṃstva) or within the dream state itself; similarly, here, for people who manifest in what is considered the waking state (likened to a dream), such past (karma) is also unreal.
जीवः सर्वेषु सर्गेषु स्वप्नार्थान्निखिलान्मिथः ।
प्राक्कर्मसत्वं मिथ्यात्म यथावासनमेषु च ॥ १२ ॥
jīvaḥ sarveṣu sargeṣu svapnārthānnikhilānmithaḥ ,
prākkarmasatvaṃ mithyātma yathāvāsanameṣu ca 12
12. jīvaḥ sarveṣu sargeṣu svapnārthān nikhilān mithaḥ
| prākkarma-satvam mithyātma yathāvāsanam eṣu ca
12. jīvaḥ सर्वेषु सर्गेषु निखिलान् स्वप्नार्थान् mithaḥ
(पश्यति) एषु च प्राक्कर्मसत्वम् मिथ्यात्म यथावासनम् (भवति)
12. The individual soul (jīva) in all creations (sarga) perceives all dream-like objects as illusory. And in these, the apparent existence of past actions (prākkarma) and the false nature (mithyātma) of reality are determined solely by (past) impressions (vāsanā).
सर्गादावथ देहान्ते भान्ति स्वप्नार्थवन्मिथः ।
यथासंवेदनं जीवाः सन्तोऽसन्तश्च तेन ते ॥ १३ ॥
sargādāvatha dehānte bhānti svapnārthavanmithaḥ ,
yathāsaṃvedanaṃ jīvāḥ santo'santaśca tena te 13
13. sargādau atha dehānte bhānti svapnārthavat mithaḥ
| yathāsaṃvedanam jīvāḥ santaḥ asantaḥ ca tena te
13. sargādau atha dehānte,
jīvāḥ svapnārthavat mithaḥ bhānti tena te yathāsaṃvedanam santaḥ ca asantaḥ (bhavanti)
13. At the beginning of creation (sarga) and at the end of the body (death), individual souls (jīva) appear illusorily, like dream-objects. Therefore, according to their perception (saṃvedanam), they are both existent and non-existent.
यथासंवेदनं सर्वे भान्ति भावयतस्ततः ।
ते सन्त्यात्मन्यपि स्वप्ने जाग्रतीवार्थदा मिथः ॥ १४ ॥
yathāsaṃvedanaṃ sarve bhānti bhāvayatastataḥ ,
te santyātmanyapi svapne jāgratīvārthadā mithaḥ 14
14. yathāsaṃvedanam sarve bhānti bhāvayataḥ tataḥ te
santi ātmani api svapne jāgrati iva arthadā mithaḥ
14. yathāsaṃvedanam sarve te bhāvayataḥ tataḥ bhānti.
api svapne ātmani jāgrati iva mithaḥ arthadā santi.
14. All things, according to perception, shine forth from the one who perceives them. They exist within the self (ātman), even in a dream, providing objects of experience to one another just as in the waking state.
संकल्पसंविदग्रस्थवस्तुनिष्ठतयाऽस्फुटम् ।
फलं चाप्नोति ते स्वप्ने लोकनिष्ठतयाऽस्फुटः ॥ १५ ॥
saṃkalpasaṃvidagrasthavastuniṣṭhatayā'sphuṭam ,
phalaṃ cāpnoti te svapne lokaniṣṭhatayā'sphuṭaḥ 15
15. saṅkalpa-saṃvid-agrastha-vastu-niṣṭhatayā asphuṭam
phalam ca āpnoti te svapne loka-niṣṭhatayā asphuṭaḥ
15. svapne saṅkalpa-saṃvid-agrastha-vastu-niṣṭhatayā asphuṭam phalam ca (ekaḥ) āpnoti.
te loka-niṣṭhatayā asphuṭaḥ (lokaḥ bhavati).
15. In a dream, one obtains an indistinct result due to the nature of objects being situated at the forefront of intentional consciousness. And there, the world is indistinct because it is fixed (only) in its own (dream-)context.
शुद्धा संवित्स्वभावस्था यत्स्वयं भाति भास्वरा ।
तस्या भानस्य तस्यास्य जाग्रत्स्वप्नाभिधाःकृताः ॥ १६ ॥
śuddhā saṃvitsvabhāvasthā yatsvayaṃ bhāti bhāsvarā ,
tasyā bhānasya tasyāsya jāgratsvapnābhidhāḥkṛtāḥ 16
16. śuddhā saṃvit svabhāvasthā yat svayam bhāti bhāsvarā
tasyāḥ bhānasya tasya asya jāgrat-svapna-abhidhāḥ kṛtāḥ
16. śuddhā svabhāvasthā saṃvit,
yat svayam bhāsvarā bhāti.
tasyāḥ tasya asya bhānasya jāgrat-svapna-abhidhāḥ kṛtāḥ.
16. Pure consciousness, abiding in its own intrinsic nature, shines forth spontaneously and brilliantly by itself. The names "waking" and "dreaming" have been assigned to this manifestation of that (pure consciousness).
सर्गादावथ देहान्ते भातं यद्वेदनं यथा ।
तत्तथाऽऽमोक्षमेवास्ते तदिदं सर्ग उच्यते ॥ १७ ॥
sargādāvatha dehānte bhātaṃ yadvedanaṃ yathā ,
tattathā''mokṣamevāste tadidaṃ sarga ucyate 17
17. sarga-ādau atha deha-ante bhātam yat vedanam yathā
tat tathā ā-mokṣam eva āste tat idam sargaḥ ucyate
17. sarga-ādau atha deha-ante yat vedanam yathā bhātam,
tat ā-mokṣam eva tathā āste.
idam tat sargaḥ ucyate.
17. The perception that manifested at the beginning of creation and at the end of the body, just as it appeared, remains in that very same way until final liberation (mokṣa). This indeed is what is called creation (sarga).
जाग्रत्स्वप्नार्थसार्थस्य संविदश्च न भिन्नता ।
अस्त्यप्रतिघरूपायाः प्रकाशालोकयोरिव ॥ १८ ॥
jāgratsvapnārthasārthasya saṃvidaśca na bhinnatā ,
astyapratigharūpāyāḥ prakāśālokayoriva 18
18. jāgratsvapnārthasārthasya saṃvidaḥ ca na bhinnatā
asti apratigharūpāyāḥ prakāśa-ālokayoḥ iva
18. prakāśa-ālokayoḥ iva apratigharūpāyāḥ
jāgratsvapnārthasārthasya ca saṃvidaḥ na bhinnatā asti
18. Just as there is no difference between light and its illumination, similarly, there is no difference between the totality of objects perceived in the waking and dream states and consciousness (saṃvid), which is of an unimpeded nature.
अग्न्यौष्ण्ययोरिव तथा वातस्पन्दनयोरिव ।
द्रवाम्भसोरिवाऽऽवीचि वा शैत्यानिलयोरिव ॥ १९ ॥
agnyauṣṇyayoriva tathā vātaspandanayoriva ,
dravāmbhasorivā''vīci vā śaityānilayoriva 19
19. agni-auṣṇyayoḥ iva tathā vāta-spandanayoḥ iva
drava-ambhasoḥ iva vā āvīci vā śaitya-anilayoḥ iva
19. tathā agni-auṣṇyayoḥ iva vāta-spandanayoḥ iva
drava-ambhasoḥ iva vā āvīci vā śaitya-anilayoḥ iva
19. Similarly, just as there is no difference between fire and its heat, or between wind and its movement, or between water and its fluidity, or continuous waves, or between coldness and air.
सर्वमप्रतिघं शान्तं जगज्जातमसन्मयम् ।
इत्थं सन्मयमेवास्ति नास्त्यर्थेन च संयुतम् ॥ २० ॥
sarvamapratighaṃ śāntaṃ jagajjātamasanmayam ,
itthaṃ sanmayamevāsti nāstyarthena ca saṃyutam 20
20. sarvam apratigham śāntam jagat jātam asanmayam
ittham sanmayam eva asti na asti arthena ca saṃyutam
20. sarvam apratigham śāntam jātam jagat asanmayam
ittham sanmayam eva asti ca arthena saṃyutam na asti
20. The entire manifested world is unobstructed and peaceful; it is not unreal. Thus, it is indeed entirely real, and not connected with non-existence.
ब्रह्म प्रोद्भूय मृत्वा च दृश्यानुभवरूपि च ।
चिन्मात्रमजरं शान्तमेकमेवामलं स्थितम् ॥ २१ ॥
brahma prodbhūya mṛtvā ca dṛśyānubhavarūpi ca ,
cinmātramajaraṃ śāntamekamevāmalaṃ sthitam 21
21. brahma prodbhūya mṛtvā ca dṛśya-anubhava-rūpi ca
cinmātram ajaram śāntam ekam eva amalam sthitam
21. brahma prodbhūya ca mṛtvā ca dṛśya-anubhava-rūpi
cinmātram ajaram śāntam ekam eva amalam sthitam
21. Brahman, having manifested and then dissolved (as the forms of perceived experience), remains as consciousness (cit) alone, ageless, peaceful, singular, and pure.
कार्यकारणतार्थानां या यथा हृदि कल्पिता ।
ब्रह्मणा पुरुषेणेव नगर्यन्तस्तथैव सा ॥ २२ ॥
kāryakāraṇatārthānāṃ yā yathā hṛdi kalpitā ,
brahmaṇā puruṣeṇeva nagaryantastathaiva sā 22
22. kāryakāraṇatā arthānām yā yathā hṛdi kalpitā
brahmaṇā puruṣeṇa iva nagarī antaḥ tathā eva sā
22. arthānām kāryakāraṇatā yā yathā brahmaṇā vā puruṣeṇa nagarī antaḥ iva hṛdi kalpitā,
tathā eva sā (asti)
22. Just as the causality (kārya-kāraṇatā) of phenomena is conceived in the mind, whether by the creator deity Brahmā or as if by a cosmic person (puruṣa) dwelling within a city, precisely so does that causality manifest.
ब्रह्मणो हृदि सर्गोऽयं हृदि ते स्वप्नपूर्यथा ।
कार्यकारणता तत्र तथास्तेऽभिहिता यथा ॥ २३ ॥
brahmaṇo hṛdi sargo'yaṃ hṛdi te svapnapūryathā ,
kāryakāraṇatā tatra tathāste'bhihitā yathā 23
23. brahmaṇaḥ hṛdi sargaḥ ayam hṛdi te svapnapūr yathā
kāryakāraṇatā tatra tathā aste abhihitā yathā
23. ayam sargaḥ brahmaṇaḥ hṛdi (asti),
yathā svapnapūr te hṛdi (asti).
tathā tatra kāryakāraṇatā yathā abhihitā aste.
23. This creation (sarga) resides in the mind of Brahmā, just as a dream-city resides in your mind. In that creation, the principle of causality (kārya-kāraṇatā) is described as existing precisely in that manner.
संविद्धनोदरे सर्गे कार्यकारणता स्थिता ।
तथा यथोहिता तेन त्वया वा कल्पनापुरम् ॥ २४ ॥
saṃviddhanodare sarge kāryakāraṇatā sthitā ,
tathā yathohitā tena tvayā vā kalpanāpuram 24
24. saṃvidghana udare sarge kāryakāraṇatā sthitā
tathā yathā upahitā tena tvayā vā kalpanāpuram
24. kāryakāraṇatā saṃvidghana-udare sarge sthitā,
tathā yathā tena vā tvayā upahitā.
(ayam sargaḥ) kalpanāpuram (asti).
24. Causality (kārya-kāraṇatā) is established within the creation (sarga) that resides in the dense core of consciousness (saṃvid-ghana). It is exactly as it is imposed either by him or by you, for this entire creation is a city of imagination (kalpanāpuram).
चिता संकल्परूपिण्या सर्गे संकल्पपत्तने ।
त्वयैव स्थापिता संस्था कार्यकारणरूपिणी ॥ २५ ॥
citā saṃkalparūpiṇyā sarge saṃkalpapattane ,
tvayaiva sthāpitā saṃsthā kāryakāraṇarūpiṇī 25
25. citā saṅkalparūpiṇyā sarge saṅkalpapattane
tvayā eva sthāpitā saṃsthā kāryakāraṇarūpiṇī
25. tvayā eva,
saṅkalparūpiṇyā citā,
saṅkalpapattane sarge,
kāryakāraṇarūpiṇī saṃsthā sthāpitā.
25. This system (saṃsthā) characterized by causality (kārya-kāraṇa-rūpiṇī) has been established by you alone, within the creation (sarga) that is a city of resolution (saṅkalpa-pattana), through consciousness (cit) which itself takes the form of resolution.
आकाश एव कचनं यच्चित्ते स्वात्मरूपिणी ।
नियतं संनिवेशत्वात्तदन्तः सर्ग उच्यते ॥ २६ ॥
ākāśa eva kacanaṃ yaccitte svātmarūpiṇī ,
niyataṃ saṃniveśatvāttadantaḥ sarga ucyate 26
26. ākāśaḥ eva kacanam yat citte svātmarūpiṇī
niyatam saṃniveśatvāt tat antaḥ sargaḥ ucyate
26. ākāśaḥ eva yat kacanam citte svātmarūpiṇī
niyatam saṃniveśatvāt tat antaḥ sargaḥ ucyate
26. The appearance that is space itself, which resides in the mind as the very nature of one's own self (ātman), is called creation when it is located within that (mind or space) due to its inherent fixed arrangement.
या संविद्रव्यवस्थास्ते हृदि संकल्पपत्तने ।
सैषा स्वभावसंसिद्धिः कार्यकारणतार्थजा ॥ २७ ॥
yā saṃvidravyavasthāste hṛdi saṃkalpapattane ,
saiṣā svabhāvasaṃsiddhiḥ kāryakāraṇatārthajā 27
27. yā saṃvit avyavasthā āste hṛdi saṅkalpapattane
sā eṣā svabhāvasaṃsiddhiḥ kāryakāraṇatā arthajā
27. yā saṃvit avyavasthā saṅkalpapattane hṛdi āste,
sā eṣā kāryakāraṇatā arthajā svabhāvasaṃsiddhiḥ
27. Whatever unstructured state of consciousness (saṃvid) exists within the heart, the city of intentions (saṅkalpa), that very thing is the perfection of its intrinsic nature (svabhāvasaṃsiddhi), arising from the principle of cause and effect.
प्रथमं यद्यथा भाति चित्त्वमस्ति तथेह तत् ।
तस्यैव नियतिः कालो देशादीत्यभिधा कृता ॥ २८ ॥
prathamaṃ yadyathā bhāti cittvamasti tatheha tat ,
tasyaiva niyatiḥ kālo deśādītyabhidhā kṛtā 28
28. prathamam yat yathā bhāti cit-tvam asti tathā iha tat
tasya eva niyatiḥ kālaḥ deśaḥ ādi iti abhidhā kṛtā
28. prathamam yat yathā bhāti,
tat cit-tvam iha tathā asti.
tasya eva niyatiḥ kālaḥ deśaḥ ādi iti abhidhā kṛtā.
28. Whatever appears first, in whatever way, that consciousness (cit) exists here in precisely that manner. Its fixed nature is designated as time (kāla), space (deśa), and so forth.
या नामाशु यथा भाति चेतनाकाशशून्यता ।
तया तथा वस्तुतया कार्यकारणताश्रिता ॥ २९ ॥
yā nāmāśu yathā bhāti cetanākāśaśūnyatā ,
tayā tathā vastutayā kāryakāraṇatāśritā 29
29. yā nāma āśu yathā bhāti cetana-ākāśa-śūnyatā
tayā tathā vastutayā kāryakāraṇatā āśritā
29. yā nāma āśu yathā cetana-ākāśa-śūnyatā bhāti,
tayā tathā vastutayā kāryakāraṇatā āśritā
29. Whatever quickly manifests, in whatever manner, as the emptiness of consciousness (cetanā) and space (ākāśa) - by that very reality, the cause and effect relationship is supported.
चिच्चमत्कारमात्रेऽस्मिन्सर्गाभे भावरूपिणि ।
पूर्वं भावाः प्रवर्तन्ते पश्चात्सर्गाभिधा विदः ॥ ३० ॥
ciccamatkāramātre'sminsargābhe bhāvarūpiṇi ,
pūrvaṃ bhāvāḥ pravartante paścātsargābhidhā vidaḥ 30
30. cit-camatkāra-mātre asmin sarga-ābhe bhāva-rūpiṇi
pūrvam bhāvāḥ pravartante paścāt sarga-abhidhāḥ vidaḥ
30. asmin cit-camatkāra-mātre sarga-ābhe bhāva-rūpiṇi
pūrvam bhāvāḥ pravartante paścāt vidaḥ sarga-abhidhāḥ
30. Within this (reality) which is merely the wondrous essence of consciousness (cit), appearing like creation and embodying all existent things, first the entities themselves manifest. Subsequently, the discerning (wise) understand these as the designations of creation.
शून्यतास्त्रिजगद्रूपास्तथा चिद्व्योमनि स्थिताः ।
अनन्याः पवने सौम्ये स्पन्दसत्ता यथा निजाः ॥ ३१ ॥
śūnyatāstrijagadrūpāstathā cidvyomani sthitāḥ ,
ananyāḥ pavane saumye spandasattā yathā nijāḥ 31
31. śūnyatāḥ tri-jagat-rūpāḥ tathā cit-vyomani sthitāḥ
ananyāḥ pavane saumye spanda-sattā yathā nijāḥ
31. yathā saumye pavane nijāḥ spanda-sattā ananyāḥ tathā
tri-jagat-rūpāḥ śūnyatāḥ cit-vyomani sthitāḥ ananyāḥ (santi)
31. Just as the intrinsic existence of vibration (spanda-sattā) in a gentle breeze is non-different from it, so too these 'voids' (śūnyatāḥ), which are the forms of the three worlds, exist within the space of consciousness (cit-vyoman) and are non-different from it.
व्योम्नि सौषिर्यनैबिड्यं यथा नीलमिति स्थितम् ।
चिति चेतननैविड्यं तथा सर्ग उपस्थितम् ॥ ३२ ॥
vyomni sauṣiryanaibiḍyaṃ yathā nīlamiti sthitam ,
citi cetananaiviḍyaṃ tathā sarga upasthitam 32
32. vyomni sauśirya-naibiḍyam yathā nīlam iti sthitam
citi cetana-naibiḍyam tathā sarga upa-sthitam
32. yathā vyomni sauśirya-naibiḍyam nīlam iti sthitam,
tathā citi cetana-naibiḍyam sarga upa-sthitam
32. Just as the dense emptiness (sauśirya-naibiḍyam) of space (vyoman) is established as blue, so too the dense consciousness (cetana-naibiḍyam) within pure consciousness (cit) is manifested as creation (sarga).
आभात एव भातेऽस्मिन्कृच्छ्रात्सर्गे विसर्गता ।
बुध्यते रज्जुभुजगे रज्जुरूपं यथा पुनः ॥ ३३ ॥
ābhāta eva bhāte'sminkṛcchrātsarge visargatā ,
budhyate rajjubhujage rajjurūpaṃ yathā punaḥ 33
33. ā-bhāte eva bhāte asmin kṛcchrāt sarge visargatā
budhyate rajju-bhujage rajju-rūpam yathā punaḥ
33. yathā rajju-bhujage punaḥ rajju-rūpam budhyate,
evaṃ asmin ā-bhāte bhāte kṛcchrāt sarge visargatā (budhyate)
33. Just as in the case of a snake mistaken for a rope, the true nature of the rope is subsequently recognized, similarly, in this manifested (creation) which appears with difficulty, the state of emanation (visargatā) is understood as merely an appearance.
मृतः स स्वप्नवत्सर्वः संपश्यति पृथग्जगत् ।
तच्चान्यदिदमन्यच्च नित्याप्रतिघमम्बरम् ॥ ३४ ॥
mṛtaḥ sa svapnavatsarvaḥ saṃpaśyati pṛthagjagat ,
taccānyadidamanyacca nityāpratighamambaram 34
34. mṛtaḥ sa svapnavat sarvaḥ saṃpaśyati pṛthak jagat |
tat ca anyat idam anyat ca nitya apratigham ambaram ||
34. sa mṛtaḥ svapnavat sarvaḥ pṛthak jagat saṃpaśyati tat
ca anyat idam ca anyat nityam apratigham ambaram (asti)
34. When a person has died, he entirely perceives the distinct world as if it were a dream. Furthermore, that (dream-like perception) is distinct from this (material world), just as the ether (ākāśa) is eternally unobstructed.
व्याध उवाच ।
परतः सुखदुःखार्थं देहः संपद्यते कथम् ।
किमस्य हेतुः के वास्य हेतवः सहकारिणः ॥ ३५ ॥
vyādha uvāca ,
parataḥ sukhaduḥkhārthaṃ dehaḥ saṃpadyate katham ,
kimasya hetuḥ ke vāsya hetavaḥ sahakāriṇaḥ 35
35. vyādhaḥ uvāca | parataḥ sukha-duḥkha-artham dehaḥ saṃpadyate
katham | kim asya hetuḥ ke vā asya hetavaḥ sahakāriṇaḥ ||
35. vyādhaḥ uvāca dehaḥ parataḥ
sukha-duḥkha-artham katham saṃpadyate
asya kim hetuḥ ? vā asya
ke hetavaḥ sahakāriṇaḥ (santi)
35. The hunter said: "How does a body arise in the next life for the purpose of experiencing pleasure and pain? What is its primary cause, and what are its cooperating causes?"
कुर्वन्ति धर्माधर्माश्चेत्तेन प्रतिघरूपिणा ।
तदस्याप्रतिघं रूपं कुर्वन्तीत्यसमञ्जसम् ॥ ३६ ॥
kurvanti dharmādharmāścettena pratigharūpiṇā ,
tadasyāpratighaṃ rūpaṃ kurvantītyasamañjasam 36
36. kurvanti dharma-adharmāḥ cet tena pratigha-rūpiṇā |
tat asya apratigham rūpam kurvanti iti asamañjasam ||
36. cet dharma-adharmāḥ tena pratigha-rūpiṇā (dehena) kurvanti,
tat asya apratigham rūpam kurvanti iti asamañjasam
36. If merits (dharma) and demerits (adharma) are performed by means of that body which is subject to obstruction, then it is contradictory that they would create an unobstructed form for that very being.
मुनिरुवाच ।
धर्माधर्मौ वासना च कर्मात्मा जीव इत्यपि ।
पर्यायशब्दभारोऽत्र कल्प्यते न तु वास्तवः ॥ ३७ ॥
muniruvāca ,
dharmādharmau vāsanā ca karmātmā jīva ityapi ,
paryāyaśabdabhāro'tra kalpyate na tu vāstavaḥ 37
37. muniḥ uvāca | dharma-adharmau vāsanā ca karma-ātmā jīvaḥ iti
api | paryāya-śabda-bhāraḥ atra kalpyate na tu vāstavaḥ ||
37. muniḥ uvāca atra dharma-adharmau,
vāsanā ca,
karma-ātmā,
jīvaḥ iti api (ayam) paryāya-śabda-bhāraḥ kalpyate,
tu na vāstavaḥ
37. The sage said: "Righteousness (dharma) and unrighteousness (adharma), latent impressions (vāsanā), the self that acts (karmātman), and also the individual soul (jīva) - these are merely a collection of synonymous terms that are conceptually constructed here, but they are not fundamentally real."
चित्त्वात्कल्पितचित्त्वेन स्वयं चिन्नभसात्मनि ।
कृतानि नामान्येतानि कश्चिदस्तीति चेतसा ॥ ३८ ॥
cittvātkalpitacittvena svayaṃ cinnabhasātmani ,
kṛtāni nāmānyetāni kaścidastīti cetasā 38
38. cittvāt kalpitacittvena svayam cinnabhasā ātmani
kṛtāni nāmāni etāni kaścit asti iti cetasā
38. ātmani cittvāt svayam kalpitacittvena cinnabhasā
etāni nāmāni kṛtāni cetasā kaścit asti iti
38. Due to its inherent nature as consciousness (cittva), the Self (ātman) itself, through a consciousness (cittva) that it imagines for itself as a spacious awareness, creates these various names and forms within itself, with the mind (cetas) entertaining the notion that 'something exists'.
संविदात्मा स्वयं चित्त्वाद्देहं वेत्ति खमेव खे ।
मृत्वा सन्तं सन्तमिव संकल्पस्वप्नयोरिव ॥ ३९ ॥
saṃvidātmā svayaṃ cittvāddehaṃ vetti khameva khe ,
mṛtvā santaṃ santamiva saṃkalpasvapnayoriva 39
39. saṃvidātmā svayam cittvāt deham vetti kham eva
khe mṛtvā santam santam iva saṃkalpasvapnayoḥ iva
39. saṃvidātmā svayam cittvāt deham khe kham eva vetti
mṛtvā santam santam iva saṃkalpasvapnayoḥ iva
39. The Self (ātman), which is pure consciousness (saṃvid), by its very nature of consciousness (cittva), perceives the body as mere space within space. Even after death (mṛtvā), it continues to perceive that which existed (santam) as if it were still existing (santam iva), just as one perceives things in mental creation (saṃkalpa) and dreams.
स्वयं स्वप्न इवाभाति मृतस्य परलोकधीः ।
तमेव पश्यति चिरं न तत्राप्यस्ति सत्यता ॥ ४० ॥
svayaṃ svapna ivābhāti mṛtasya paralokadhīḥ ,
tameva paśyati ciraṃ na tatrāpyasti satyatā 40
40. svayam svapnaḥ iva ābhāti mṛtasya paralokadhīḥ
tam eva paśyati ciram na tatra api asti satyatā
40. mṛtasya paralokadhīḥ svayam svapnaḥ iva ābhāti
tam eva ciram paśyati tatra api satyatā na asti
40. For the deceased, the perception of the other world (paraloka) itself appears like a dream. They perceive that very (imagined) world for a long time, yet even there, no reality (satyatā) truly exists.
मृतं निर्माति चेदन्यः कथं वास्य स्मृतिर्भवेत् ।
कथं वा स्यात्स एवासौ चेतनत्वं तमेव खम् ॥ ४१ ॥
mṛtaṃ nirmāti cedanyaḥ kathaṃ vāsya smṛtirbhavet ,
kathaṃ vā syātsa evāsau cetanatvaṃ tameva kham 41
41. mṛtam nirmāti cet anyaḥ katham vā asya smṛtiḥ bhavet
katham vā syāt saḥ eva asau cetanatvam tam eva kham
41. cet anyaḥ mṛtam nirmāti,
vā asya smṛtiḥ katham bhavet? vā saḥ eva asau cetanatvam tam eva kham katham syāt?
41. If another (being or power) were to create the deceased (i.e., their post-mortem existence), how then would there be memory (smṛti) for that person? And how could that very same individual exist merely as consciousness (cetanatva) and space (kha)?
मृतौ न जायते तस्माच्चेतसैव स केवलम् ।
इहायमित्थमित्येव वेत्ति खे वासनात्मकम् ॥ ४२ ॥
mṛtau na jāyate tasmāccetasaiva sa kevalam ,
ihāyamitthamityeva vetti khe vāsanātmakam 42
42. mṛtau na jāyate tasmāt cetasā eva saḥ kevalam
iha ayam ittham iti eva vetti khe vāsanātmakam
42. tasmāt saḥ mṛtau na jāyate.
kevalam cetasā eva iha ayam ittham iti eva vetti,
khe vāsanātmakam.
42. Therefore, at the time of death, the individual is not truly born (as the physical body dies); rather, solely through their mind, they perceive 'this is thus' within the realm of consciousness (kha), which is characterized by their ingrained impressions.
स्वमेव भावमभ्यस्तमास्ते सोऽनुभवंश्चिरम् ।
स्फुटप्रत्ययवांस्त्वत्र सत्यमित्येव वेत्त्यलम् ॥ ४३ ॥
svameva bhāvamabhyastamāste so'nubhavaṃściram ,
sphuṭapratyayavāṃstvatra satyamityeva vettyalam 43
43. svam eva bhāvam abhyastam āste saḥ anubhavan ciram
sphuṭa-pratyayavān tu atra satyam iti eva vetti alam
43. saḥ ciram svam eva abhyastam bhāvam anubhavan āste.
tu atra sphuṭa-pratyayavān satyam iti eva alam vetti.
43. For a long time, he remains experiencing his own accustomed state. But then, having clear conviction, he truly perceives 'this is real'.
खात्मा खमेव तत्रैव स्वप्नाभं दृश्यमाहरन् ।
पुनः स्वमरणं वेत्ति पुनर्जन्म पुनर्जगत् ॥ ४४ ॥
khātmā khameva tatraiva svapnābhaṃ dṛśyamāharan ,
punaḥ svamaraṇaṃ vetti punarjanma punarjagat 44
44. kha-ātmā kham eva tatra eva svapna-ābham dṛśyam āharan
punaḥ sva-maraṇam vetti punaḥ janma punaḥ jagat
44. kha-ātmā kham eva tatra eva svapna-ābham dṛśyam āharan,
punaḥ sva-maraṇam,
punaḥ janma,
punaḥ jagat vetti.
44. The self (ātman) of consciousness (kha), projecting a dream-like visible reality solely within that very consciousness (kha), perceives again its own death, again birth, and again the world (jagat).
अलीकजालमेवं खे पश्यन्प्रत्येकमास्थितः ।
पश्यत्याचारयत्यत्ति किंचित्कश्चिन्न कस्यचित् ॥ ४५ ॥
alīkajālamevaṃ khe paśyanpratyekamāsthitaḥ ,
paśyatyācārayatyatti kiṃcitkaścinna kasyacit 45
45. alīka-jālam evam khe paśyan prati-ekam āsthitaḥ
paśyati ācārayati atti kiñcit kaścit na kasyacit
45. evam khe alīka-jālam paśyan,
prati-ekam āsthitaḥ (kaścit) kiñcit paśyati,
ācārayati,
atti.
na kasyacit (asti).
45. Thus, perceiving a network of illusions (māyā) within consciousness (kha), and situated individually within each (object or experience), one sees, acts, and consumes something; yet, truly, nothing belongs to anyone.
इत्येवं जगतां सन्ति कोटीनां कोटिकोटयः ।
परिज्ञातास्तु ता ब्रह्म केवलं दृश्यमन्यथा ॥ ४६ ॥
ityevaṃ jagatāṃ santi koṭīnāṃ koṭikoṭayaḥ ,
parijñātāstu tā brahma kevalaṃ dṛśyamanyathā 46
46. iti evam jagatām santi koṭīnām koṭikoṭayaḥ
parijñātāḥ tu tāḥ brahma kevalam dṛśyam anyathā
46. In this manner, there exist billions upon billions of worlds. However, when these worlds are fully understood, they are merely phenomena of the supreme reality (brahman); otherwise, they are perceived as separate entities.
ताभिर्न कस्यचित्किंचिदावृतं न च सन्ति ताः ।
तासां च वेत्ति प्रत्येकमिदमेव जगत्त्विति ॥ ४७ ॥
tābhirna kasyacitkiṃcidāvṛtaṃ na ca santi tāḥ ,
tāsāṃ ca vetti pratyekamidameva jagattviti 47
47. tābhiḥ na kasyacit kiñcit āvṛtam na ca santi tāḥ
tāsām ca vetti pratyekam idam eva jagattvam iti
47. Nothing is concealed from anyone by these (worlds), nor do these (worlds) exist as separate entities. And one perceives each of them (the worlds) as this very nature of a world.
भूतानि तासां प्रत्येकं तथैवान्योन्यमास्थिते ।
सत्यान्येवासत्यदृष्ट्या सत्यदृष्ट्या त्वजं पदम् ॥ ४८ ॥
bhūtāni tāsāṃ pratyekaṃ tathaivānyonyamāsthite ,
satyānyevāsatyadṛṣṭyā satyadṛṣṭyā tvajaṃ padam 48
48. bhūtāni tāsām pratyekam tathā eva anyonyam āsthite
satyāni eva asatyadṛṣṭyā satyadṛṣṭyā tu ajam padam
48. The beings in each of those worlds are similarly interdependent. From the perspective of unreality, they are considered real, but from the perspective of ultimate reality, it is the unborn (ajam) state (padam).
सद्यद्विदितवेद्यस्य तदज्ञस्यासदक्षयम् ।
असद्यत्संप्रबुद्धस्य तत्सदज्ञस्य सुस्फुटम् ॥ ४९ ॥
sadyadviditavedyasya tadajñasyāsadakṣayam ,
asadyatsaṃprabuddhasya tatsadajñasya susphuṭam 49
49. sat yat viditavedyasya tat ajñasya asat akṣayam
asat yat samprabuddhasya tat sat ajñasya susphuṭam
49. That which is truly real for one who has discerned the knowable truth, that same reality is unreal for the ignorant, and (for them, this unreality appears) imperishable. Conversely, that which is unreal for the fully enlightened, that is very clearly real for the ignorant.
चितेर्यद्यद्यथा भानं तत्तत्सत्यं यथा यतः ।
सद्रूपाणि समग्राणि भूतानीमान्यतो मिथः ॥ ५० ॥
citeryadyadyathā bhānaṃ tattatsatyaṃ yathā yataḥ ,
sadrūpāṇi samagrāṇi bhūtānīmānyato mithaḥ 50
50. citeḥ yat yat yathā bhānam tat tat satyam yathā
yataḥ sadrūpāṇi samagrāṇi bhūtāni imāni ataḥ mithaḥ
50. citeḥ yat yat yathā bhānam tat tat satyam yataḥ
imāni samagrāṇi sadrūpāṇi bhūtāni yathā ataḥ mithaḥ
50. Whatever manifests in any way from consciousness (citi) is real. Because of this, just as all these complete, existing entities (bhūtāni) are real, so too are they mutually real.
नित्यमन्योन्यसत्यानि तानि तान्येव वाप्यतः ।
किल संविद्विनिर्णेयं रूपमप्रतिघं यतः ॥ ५१ ॥
nityamanyonyasatyāni tāni tānyeva vāpyataḥ ,
kila saṃvidvinirṇeyaṃ rūpamapratighaṃ yataḥ 51
51. nityam anyonyasatyāni tāni tāni eva vā api ataḥ
kila saṃvid vinirṇeyam rūpam apratīgham yataḥ
51. tāni tāni eva nityam anyonyasatyāni vā api ataḥ
kila saṃvid vinirṇeyam apratīgham rūpam yataḥ
51. Those very entities (bhūtāni) are eternally and mutually real. Or rather, it is also from this (consciousness) that their form (rūpam) is indeed to be ascertained by consciousness (saṃvid) as unobstructed, because...
संविन्मात्रविनिर्णेयं कान्यता नान्यता कथा ।
यथासंवेदनं भाते वस्त्वौघे क्व द्वितैकते ॥ ५२ ॥
saṃvinmātravinirṇeyaṃ kānyatā nānyatā kathā ,
yathāsaṃvedanaṃ bhāte vastvaughe kva dvitaikate 52
52. saṃvinmātravinirṇeyam kā anyathā na anyathā kathā
yathāsaṃvedanam bhāte vastu oghe kva dvitaikate
52. saṃvinmātravinirṇeyam kā anyathā na anyathā kathā
vastu oghe yathāsaṃvedanam bhāte kva dvitaikate
52. Since reality is to be determined solely by consciousness (saṃvid), what discussion can there be of 'otherwise' or 'not otherwise'? When a multitude of objects appears according to perception, where is there any (fixed) duality or unity?
तदेवेदमिदं ज्ञप्तेस्तदेवेदं भवत्यलम् ।
तदेवैतत्तदेवेति भवेज्ज्ञप्तेरसत्यतः ॥ ५३ ॥
tadevedamidaṃ jñaptestadevedaṃ bhavatyalam ,
tadevaitattadeveti bhavejjñapterasatyataḥ 53
53. tat eva idam idam jñapteḥ tat eva idam bhavati alam
tat eva etat tat eva iti bhavet jñapteḥ asatyataḥ
53. jñapteḥ tat eva idam idam tat eva idam alam bhavati
tat eva etat tat eva iti jñapteḥ asatyataḥ bhavet
53. Due to apprehension (jñapti), 'that is indeed this, this (is indeed that).' That indeed becomes fully this. 'That is indeed this, that is indeed this' – such (an understanding) would arise from the unreality (asatyatā) of apprehension (jñapti).
तच्चेदर्थस्ततो ज्ञप्तेर्नायं तस्याः पृथक् स्थितः ।
स्थिते ज्ञप्त्यात्मनि त्वर्थे त्वज्ञप्त्यायं ततो व्रजेत् ॥ ५४ ॥
taccedarthastato jñapternāyaṃ tasyāḥ pṛthak sthitaḥ ,
sthite jñaptyātmani tvarthe tvajñaptyāyaṃ tato vrajet 54
54. tat ca it arthaḥ tataḥ jñapteḥ na ayam tasyāḥ pṛthak sthitaḥ
sthite jñaptyātmani tu arthe tu ajñaptyā ayam tataḥ vrajet
54. tat ca it arthaḥ tataḥ ayam tasyāḥ jñapteḥ pṛthak na sthitaḥ
sthite jñaptyātmani tu arthe tu ajñaptyā ayam tataḥ vrajet
54. If something is an object, then it is not separate from its cognition. However, if an object exists as the very nature of cognition, then without that cognition, this object would cease to exist.
ज्ञानं यदेव तज्ज्ञेयं ज्ञेयस्यासंभवात्पृथक् ।
यथा ज्ञानमतो ज्ञेयं तनोत्यात्मानमात्मना ॥ ५५ ॥
jñānaṃ yadeva tajjñeyaṃ jñeyasyāsaṃbhavātpṛthak ,
yathā jñānamato jñeyaṃ tanotyātmānamātmanā 55
55. jñānam yat eva tat jñeyam jñeyasya asaṃbhavāt pṛthak
yathā jñānam ataḥ jñeyam tanoti ātmānam ātmanā
55. jñānam yat eva tat jñeyam jñeyasya asaṃbhavāt pṛthak
yathā jñānam ataḥ jñeyam tanoti ātmānam ātmanā
55. Knowledge itself is the knowable, for there is no possibility of the knowable existing separately. Therefore, just as knowledge, the knowable manifests the self (ātman) through the self (ātman).
पश्यन्तोऽपि मिलन्तोऽपि पृथक्सर्गा न किंचन ।
सत एवासतो ज्ञस्य मूर्खज्ञातांस्तु वेद्मि नो ॥ ५६ ॥
paśyanto'pi milanto'pi pṛthaksargā na kiṃcana ,
sata evāsato jñasya mūrkhajñātāṃstu vedmi no 56
56. paśyantaḥ api milantaḥ api pṛthak sargāḥ na kim cana
sataḥ eva asataḥ jñasya mūrkha-jñātān tu vedmi no
56. paśyantaḥ api milantaḥ api pṛthak sargāḥ na kim cana
sataḥ eva asataḥ jñasya mūrkha-jñātān tu vedmi no
56. Separate creations, even when perceived and interacting, are nothing of substance. As for the existent, the non-existent, and the nature of the true knower, I certainly do not accept what fools understand.
एकं प्रबोधतः सर्वे चिन्मात्रं तावदात्मखम् ।
तदेवानेकसंवित्त्या सहस्रं चिज्जडात्मनाम् ॥ ५७ ॥
ekaṃ prabodhataḥ sarve cinmātraṃ tāvadātmakham ,
tadevānekasaṃvittyā sahasraṃ cijjaḍātmanām 57
57. ekam prabodhatas sarve cinmātram tāvat ātmakham
tat eva aneka-saṃvittyā sahasram cit-jaḍa-ātmanām
57. ekam prabodhatas sarve cinmātram tāvat ātmakham
tat eva aneka-saṃvittyā sahasram cit-jaḍa-ātmanām
57. From true awakening, all is perceived as one, pure consciousness, truly the boundless space of the self (ātman). Yet, that very same reality appears as countless conscious and unconscious entities through manifold cognitions.
एकं तथा च चिन्मात्रं स्वप्ने लक्षात्म तिष्ठति ।
पुनर्लक्षात्म तत्स्वप्नादेकमास्ते सुषुप्तके ॥ ५८ ॥
ekaṃ tathā ca cinmātraṃ svapne lakṣātma tiṣṭhati ,
punarlakṣātma tatsvapnādekamāste suṣuptake 58
58. ekam tathā ca cinmātram svapne lakṣātma tiṣṭhati |
punar lakṣātma tat svapnāt ekam āste suṣuptake ||
58. tathā ca ekam cinmātram svapne lakṣātma tiṣṭhati
punar tat svapnāt lakṣātma ekam suṣuptake āste
58. Similarly, the singular pure consciousness appears as manifold (ātman) in a dream. Then, from that dream state, it again remains as a singular entity in deep sleep.
एकैव संविन्नानात्वं नृलक्षत्वं च गच्छति ।
शून्यत्वं च तथार्थत्वं स्वप्नसंकल्पयोरिव ॥ ६० ॥
ekaiva saṃvinnānātvaṃ nṛlakṣatvaṃ ca gacchati ,
śūnyatvaṃ ca tathārthatvaṃ svapnasaṃkalpayoriva 60
60. ekā eva saṃvit nānātvam nṛlakṣatvam ca gacchati |
śūnyatvam ca tathā arthatvam svapna-saṃkalpayoḥ iva ||
60. ekā eva saṃvit nānātvam ca nṛlakṣatvam gacchati tathā
śūnyatvam ca arthatvam svapna-saṃkalpayoḥ iva gacchati
60. The one consciousness alone attains manifoldness and the state of myriad beings, and similarly, emptiness and objectivity, just as in dreams and imaginations.
इदमप्रतिघं सर्वं किल वेदनमात्रकम् ।
शुद्धं तद्वद्यथा यत्र भाति तत्र तथा भवेत् ॥ ६१ ॥
idamapratighaṃ sarvaṃ kila vedanamātrakam ,
śuddhaṃ tadvadyathā yatra bhāti tatra tathā bhavet 61
61. idam apratigham sarvam kila vedanamātrakam | śuddham
tadvat yathā yatra bhāti tatra tathā bhavet ||
61. kila idam sarvam apratigham vedanamātrakam śuddham
yathā yatra bhāti tadvat tatra tathā bhavet
61. Indeed, all of this is unobstructed, mere consciousness, and pure. Just as it appears somewhere, so it truly exists there.
एकैव संवित्सर्गादौ भवत्यग्न्यम्बुखादिकम् ।
पृथ्व्यादि तावत्सर्गार्थं स्वप्नसंकल्पयोरिव ॥ ६२ ॥
ekaiva saṃvitsargādau bhavatyagnyambukhādikam ,
pṛthvyādi tāvatsargārthaṃ svapnasaṃkalpayoriva 62
62. ekā eva saṃvit sargādau bhavati agnyambukhadikam |
pṛthvyādi tāvat sargārtham svapna-saṃkalpayoḥ iva ||
62. ekā eva saṃvit sargādau agnyambukhadikam pṛthvyādi
tāvat sargārtham bhavati svapna-saṃkalpayoḥ iva
62. The one consciousness alone becomes fire, water, ether, and other elements, including earth, for the purpose of creation, just as in dreams and imaginations.
संविदाकाशरूपैव भाति पृथ्व्यादिनामिका ।
यत्तदेव खमेवेदं जगदित्येव भासते ॥ ६३ ॥
saṃvidākāśarūpaiva bhāti pṛthvyādināmikā ,
yattadeva khamevedaṃ jagadityeva bhāsate 63
63. saṃvid ākāśa-rūpā eva bhāti pṛthvī-ādi-nāmikā |
yat tat eva kham eva idam jagat iti eva bhāsate ||
63. saṃvid ākāśa-rūpā eva pṛthvī-ādi-nāmikā bhāti yat tat idam jagat iti eva bhāsate,
(tat) kham eva
63. Consciousness, which is inherently of the nature of space, manifests itself as things named earth and so forth. Whatever appears as this universe is, in essence, nothing but space itself.
संवित्सप्रतिघं भाति भाति चाप्रतिघं तथा ।
न वस्तुतस्तु प्रतिघा संवित्सान्ते निवर्तते ॥ ६४ ॥
saṃvitsapratighaṃ bhāti bhāti cāpratighaṃ tathā ,
na vastutastu pratighā saṃvitsānte nivartate 64
64. saṃvit sa-pratigham bhāti bhāti ca a-pratigham tathā
| na vastu-tatas tu pratighā saṃvit sānte nivartate ||
64. saṃvit sa-pratigham bhāti,
tathā ca a-pratigham bhāti vastu-tatas tu pratighā na (asti); saṃvit sānte nivartate
64. Consciousness appears both as having resistance and as being without resistance. However, in reality, there is no (actual) resistance; consciousness returns to its ultimate state (or true nature) when it reaches its limit.
यासि पूर्वां पश्चिमां च दिशं वेत्सि चिरं विदन् ।
प्रतिघं नाम ते नास्ति न च सप्रतिघा क्वचित् ॥ ६५ ॥
yāsi pūrvāṃ paścimāṃ ca diśaṃ vetsi ciraṃ vidan ,
pratighaṃ nāma te nāsti na ca sapratighā kvacit 65
65. yāsi pūrvām paścimām ca diśam vetsi ciram vidan |
pratigham nāma te na asti na ca sa-pratighā kvacit ||
65. tvam pūrvām ca paścimām diśam yāsi,
ciram vidan (ca) vetsi te pratigham nāma na asti,
ca kvacit sa-pratighā na (asti)
65. You traverse the eastern and western directions, continuously knowing (or being the knower). For you, there is no such thing as resistance, nor is there any resistance anywhere.
दृष्टं संकल्पितं चार्थं सहाभ्यस्यति यश्चिरम् ।
सोऽवश्यं तदाप्नोति न चेच्छान्तो निवर्तते ॥ ६६ ॥
dṛṣṭaṃ saṃkalpitaṃ cārthaṃ sahābhyasyati yaściram ,
so'vaśyaṃ tadāpnoti na cecchānto nivartate 66
66. dṛṣṭam saṃkalpitam ca artham saha abhyasyati yaḥ ciram
| saḥ avaśyam tat āpnoti na cet śāntaḥ nivartate ||
66. yaḥ dṛṣṭam ca saṃkalpitam artham ciram saha abhyasyati,
saḥ tat avaśyam āpnoti na cet śāntaḥ (san) nivartate (tarhi na āpnoti)
66. Whoever continuously focuses on the observed and imagined objective for a long time, he will certainly achieve that, provided he does not cease his efforts by becoming content.
यासि पूर्वां पश्चिमां च दिशं वेति चिरं विदन् ।
य आस्ते यात्यसौ तत्तामन्यस्त्यक्त्वा तु नेतराम् ॥ ६७ ॥
yāsi pūrvāṃ paścimāṃ ca diśaṃ veti ciraṃ vidan ,
ya āste yātyasau tattāmanyastyaktvā tu netarām 67
67. yāsi pūrvām paścimām ca diśam vā iti ciram vidan |
yaḥ āste yāti asau tat tām anyaḥ tyaktvā tu na itarām
67. yaḥ ciram vidan yāsi pūrvām paścimām ca diśam vā iti
āste asau tat tām yāti tu anyaḥ tyaktvā itarām na
67. The one who, knowing for a long time that 'you (the consciousness) traverse the eastern and western directions, or [not],' remains [still]; that very [consciousness] indeed attains that [omnipresence], but another [consciousness], having abandoned [this realization], does not attain the other [state].
दृष्टः संकल्पितश्चार्थः स्यामित्यचलसंविदः ।
द्वयं भवेद्वयं नश्यत्यन्यस्याचलसंविदः ॥ ६८ ॥
dṛṣṭaḥ saṃkalpitaścārthaḥ syāmityacalasaṃvidaḥ ,
dvayaṃ bhavedvayaṃ naśyatyanyasyācalasaṃvidaḥ 68
68. dṛṣṭaḥ saṅkalpitaḥ ca arthaḥ syām iti acala-saṃvidaḥ
| dvayam bhavet dvayam naśyati anyasyāḥ acala-saṃvidaḥ
68. acala-saṃvidaḥ dṛṣṭaḥ ca saṅkalpitaḥ arthaḥ syām iti
anyasyāḥ acala-saṃvidaḥ dvayam bhavet dvayam naśyati
68. For the unmoving consciousness, the object that is seen and conceived is 'I am'. For another [kind of] unmoving consciousness, duality arises and duality perishes.
दक्षिणादुत्तरां वाशां यामीत्यचलसंविदः ।
द्वयं भवेद्द्वयं नश्यत्यन्यस्याचलसंविदः ॥ ६९ ॥
dakṣiṇāduttarāṃ vāśāṃ yāmītyacalasaṃvidaḥ ,
dvayaṃ bhaveddvayaṃ naśyatyanyasyācalasaṃvidaḥ 69
69. dakṣiṇāt uttarām vā āśām yāmi iti acala-saṃvidaḥ |
dvayam bhavet dvayam naśyati anyasyāḥ acala-saṃvidaḥ
69. acala-saṃvidaḥ dakṣiṇāt vā uttarām āśām yāmi iti
anyasyāḥ acala-saṃvidaḥ dvayam bhavet dvayam naśyati
69. For the unmoving consciousness, the [experience is] 'I go from the south or to the northern direction.' For another [kind of] unmoving consciousness, duality arises and duality perishes.
खे पुरं स्यां भुवि मृगः स्यामित्यचलसंविदः ।
द्वयं भवेद्वयं नश्यत्यन्यदन्यत्तु तज्जगत् ॥ ७० ॥
khe puraṃ syāṃ bhuvi mṛgaḥ syāmityacalasaṃvidaḥ ,
dvayaṃ bhavedvayaṃ naśyatyanyadanyattu tajjagat 70
70. khe puram syām bhuvi mṛgaḥ syām iti acala-saṃvidaḥ |
dvayam bhavet dvayam naśyati anyat anyat tu tat jagat
70. acala-saṃvidaḥ khe puram syām bhuvi mṛgaḥ syām iti
dvayam bhavet dvayam naśyati tu tat jagat anyat anyat
70. For the unmoving consciousness, the [experience is] 'I may be a city in the sky, [or] I may be a deer on earth.' Duality arises and duality perishes, but that world (jagat) is [always] manifold and distinct.
एकं प्रबोधतः सर्वं चिन्मात्रं तावदात्मखम् ।
तदेवानेकसंवित्त्या सहस्रं चिज्जडात्मनाम् ॥ ७१ ॥
ekaṃ prabodhataḥ sarvaṃ cinmātraṃ tāvadātmakham ,
tadevānekasaṃvittyā sahasraṃ cijjaḍātmanām 71
71. ekaṃ prabodhataḥ sarvaṃ cinmātraṃ tāvat ātmakham
tat eva anekasaṃvittyā sahasraṃ citjaḍātmanām
71. prabodhataḥ sarvaṃ ekaṃ tāvat cinmātraṃ ātmakham
tat eva anekasaṃvittyā citjaḍātmanām sahasraṃ
71. Upon awakening, everything is realized as one, purely consciousness (cinmātra), vast and unbounded like the Self (ātman). That very same [reality] then appears as thousands of conscious (cit) and inert (jaḍa) individual selves (ātman) through manifold perceptions (anekasaṃvittyā).
शरीरमस्त्वप्रतिघमथ सप्रतिघं च वा ।
स्वप्नात्मकोऽयं संसारो जीवस्येह परत्र च ॥ ७२ ॥
śarīramastvapratighamatha sapratighaṃ ca vā ,
svapnātmako'yaṃ saṃsāro jīvasyeha paratra ca 72
72. śarīram astu apratigham atha sapratigham ca vā |
svapnātmakaḥ ayaṃ saṃsāraḥ jīvasya iha paratra ca
72. śarīram apratigham atha sapratigham vā ca astu.
ayaṃ jīvasya iha paratra ca saṃsāraḥ svapnātmakaḥ (asti).
72. Let the body be either unhindered (apratigham) or hindered (sapratigham) (by material obstacles). This cycle of rebirth (saṃsāra) for the individual soul (jīva), both in this world (iha) and the next (paratra), is dream-like (svapnātmaka).
एतन्म्लेच्छादिदेशेषु मृतानां दर्शनात्पुनः ।
स्मृतिपूर्वं च कथनात्प्रत्यक्षमनुभूयते ॥ ७३ ॥
etanmlecchādideśeṣu mṛtānāṃ darśanātpunaḥ ,
smṛtipūrvaṃ ca kathanātpratyakṣamanubhūyate 73
73. etat mlecchādideśeṣu mṛtānām darśanāt punaḥ
smṛtipūrvaṃ ca kathanāt pratyakṣam anubhūyate
73. etat mlecchādideśeṣu mṛtānām darśanāt punaḥ
smṛtipūrvaṃ ca kathanāt pratyakṣam anubhūyate
73. This is directly experienced (pratyakṣam anubhūyate) by seeing the dead in countries of Mlecchas and others (mlecchādideśeṣu), and moreover (punaḥ), through narrations (kathanāt) that are preceded by memory (smṛtipūrvaṃ).
ये मृता भस्मसाज्जाता म्लेच्छदेशेषु ते पुनः ।
आगत्य कथयित्वार्थं गच्छन्त्यप्रतिघात्मकाः ॥ ७४ ॥
ye mṛtā bhasmasājjātā mlecchadeśeṣu te punaḥ ,
āgatya kathayitvārthaṃ gacchantyapratighātmakāḥ 74
74. ye mṛtāḥ bhasmasāt jātāḥ mlecchadeśeṣu te punaḥ
āgatya kathayitvā arthaṃ gacchantī apratighātmakāḥ
74. ye mlecchadeśeṣu mṛtāḥ bhasmasāt jātāḥ te punaḥ āgatya
arthaṃ kathayitvā apratighātmakāḥ (santaḥ) gacchantī
74. Those who died and turned to ashes (bhasmasāt jātā) in the lands of the Mlecchas (mlecchadeśeṣu), they (te) return (āgatya) again (punaḥ), narrate their experience (arthaṃ kathayitvā), and depart, being of an unhindered nature (apratighātmakāḥ).
एष चेज्जीवतो धर्मस्तद्देशान्तरगे जने ।
मृत इत्येव बुद्धेऽर्थे कस्मान्नैव प्रवर्तते ॥ ७५ ॥
eṣa cejjīvato dharmastaddeśāntarage jane ,
mṛta ityeva buddhe'rthe kasmānnaiva pravartate 75
75. eṣaḥ cet jīvataḥ dharmaḥ tat deśa-antara-ge jane
mṛtaḥ iti eva buddhe arthe kasmāt na eva pravartate
75. eṣaḥ cet jīvataḥ dharmaḥ [asti],
tat [sati],
deśa-antara-ge jane mṛtaḥ iti eva buddhe arthe kasmāt na eva pravartate
75. If this [idea or characteristic] is considered the intrinsic nature (dharma) of a living being, then why, regarding a person who has gone to another country, does the concept of 'dead' not apply to them in that very same understood sense [of absence leading to non-existence]?
जीवधर्मः सोऽपि संश्चेन्मृतधर्मोऽपि किं न सन् ।
यादृगनुभवस्त्वस्मिन्समे न्यायद्वये स्थिते ॥ ७६ ॥
jīvadharmaḥ so'pi saṃścenmṛtadharmo'pi kiṃ na san ,
yādṛganubhavastvasminsame nyāyadvaye sthite 76
76. jīva-dharmaḥ saḥ api san cet mṛta-dharmaḥ api kim na
san yādṛk anubhavaḥ tu asmin same nyāya-dvaye sthite
76. jīva-dharmaḥ saḥ api san cet,
mṛta-dharmaḥ api kim na san? asmin same nyāya-dvaye sthite,
tu yādṛk anubhavaḥ [jāyate]?
76. If that [previously discussed idea] is indeed the intrinsic nature (dharma) of a living being, then why does the intrinsic nature (dharma) of a dead being not also exist [in a comparable manner]? What kind of experience (anubhava) can arise when these two similar logical arguments are equally established?
स्वप्नवज्जगदाभानमित्येवं सत्यखण्डितम् ।
आर्यानुभवशास्त्राणामनेनास्त्येकवाक्यता ॥ ७७ ॥
svapnavajjagadābhānamityevaṃ satyakhaṇḍitam ,
āryānubhavaśāstrāṇāmanenāstyekavākyatā 77
77. svapnavat jagat ābhānam iti evam satya-akhaṇḍitam
ārya-anubhava-śāstrāṇām anena asti eka-vākyatā
77. jagat ābhānam svapnavat [asti],
iti evam satya-akhaṇḍitam [asti].
anena [vacanena] ārya-anubhava-śāstrāṇām eka-vākyatā asti.
77. "The appearance of the world is like a dream" - this is an unbroken truth. By this [statement or understanding], there is a unity of teaching (ekavākyatā) among the scriptures (śāstra) of noble experience (anubhava).
दृष्टिजालं जनौघानां पश्यतामिन्दुमन्दिरे ।
यादृगप्रतिघं तादृग्जगत्सदसदात्मकम् ॥ ७८ ॥
dṛṣṭijālaṃ janaughānāṃ paśyatāmindumandire ,
yādṛgapratighaṃ tādṛgjagatsadasadātmakam 78
78. dṛṣṭi-jālam jana-oghānām paśyatām indu-mandire
yādṛk apratigham tādṛk jagat sat-asat-ātmakam
78. indu-mandire paśyatām jana-oghānām dṛṣṭi-jālam yādṛk apratigham [bhavati],
tādṛk jagat sat-asat-ātmakam [asti].
78. Just as the illusion (dṛṣṭijāla) perceived by crowds of people observing in a moon-chamber is clear and unimpeded, so too is the world, being of the nature of both existence and non-existence.
सन्मात्रमात्रानुविधमच्छानुभवमात्रकम् ।
चिन्मात्रं भानमात्रात्म सर्वार्थात्मार्थवर्जितम् ॥ ७९ ॥
sanmātramātrānuvidhamacchānubhavamātrakam ,
cinmātraṃ bhānamātrātma sarvārthātmārthavarjitam 79
79. satmātra-mātrānūvidham acchānubhava-mātrakam
cinmātram bhānamātrātma sarvārthātmārthavarjitam
79. satmātra-mātrānūvidham acchānubhava-mātrakam
cinmātram bhānamātrātma sarvārthātmārthavarjitam
79. It is that which conforms solely to pure existence, consisting only of clear experience, pure consciousness (cit), whose intrinsic nature (ātman) is mere self-illumination, and which is entirely devoid of any purpose related to all objects or of any intrinsic purpose.
सर्वमप्रतिघं शान्तं जगदेकं चिदम्बरे ।
अनिङ्गनमनाभासमात्मन्येवात्मनास्यताम् ॥ ८० ॥
sarvamapratighaṃ śāntaṃ jagadekaṃ cidambare ,
aniṅganamanābhāsamātmanyevātmanāsyatām 80
80. sarvam apratigham śāntam jagat ekam cit ambare
aniṅganam anābhāsam ātmani eva ātmanā āsyatām
80. jagat sarvam apratigham śāntam ekam cit ambare
aniṅganam anābhāsam ātmani eva ātmanā āsyatām
80. Let everything, which is unobstructed, tranquil, and singular - the world itself - unmoving and unmanifest, reside in the space of consciousness (cit ambara), established by the self (ātman) within the self (ātman).
अचला संविदेवास्ते स्थिरं कृत्वा यथा यथा ।
तथा तथा भवत्याशु किमसत्किं च वापि सत् ॥ ८१ ॥
acalā saṃvidevāste sthiraṃ kṛtvā yathā yathā ,
tathā tathā bhavatyāśu kimasatkiṃ ca vāpi sat 81
81. acalā saṃvit eva āste sthiram kṛtvā yathā yathā
tathā tathā bhavati āśu kim asat kim ca vā api sat
81. yathā yathā acalā saṃvit eva sthiram kṛtvā āste
tathā tathā āśu kim asat kim ca vā api sat bhavati
81. As the unmoving consciousness (saṃvit) remains, having established itself steadily, so swiftly does the distinction between what is non-existent and what is existent manifest.
शरीराण्यथ कर्माणि दुःखानि च सुखानि च ।
यथा स्थितान्युपायान्तु यान्तु वा कस्य किं ग्रहः ॥ ८२ ॥
śarīrāṇyatha karmāṇi duḥkhāni ca sukhāni ca ,
yathā sthitānyupāyāntu yāntu vā kasya kiṃ grahaḥ 82
82. śarīrāṇi atha karmāṇi duḥkhāni ca sukhāni ca
yathā sthitāni upāyāntu yāntu vā kasya kim grahaḥ
82. atha śarīrāṇi karmāṇi duḥkhāni ca sukhāni ca yathā
sthitāni upāyāntu vā yāntu vā kasya kim grahaḥ
82. Let bodies, actions (karma), pains, and pleasures, just as they are, either come or go. What attachment (graha) does anyone have to them?
इत्थमस्तु सदथान्यथास्तु वा मैव भूद्भवतु कोऽत्र संभ्रमः ।
मुञ्च फल्गुनि फले फलावहं बुद्धवानसि कृतं परिभ्रमैः ॥ ८३ ॥
itthamastu sadathānyathāstu vā maiva bhūdbhavatu ko'tra saṃbhramaḥ ,
muñca phalguni phale phalāvahaṃ buddhavānasi kṛtaṃ paribhramaiḥ 83
83. ittham astu sat atha anyathā astu vā
mā eva bhūt bhavatu kaḥ atra
saṃbhramaḥ muñca phalguni phale phalāvaham
buddhavān asi kṛtam paribhramaiḥ
83. ittham astu atha vā anyathā astu vā
mā eva bhūt bhavatu atra kaḥ saṃbhramaḥ
phalguni phale phalāvaham muñca
buddhavān asi paribhramaiḥ kṛtam
83. Let it be thus, or let it be otherwise; or let it not be at all, or let it be. What cause for hesitation is there in this? Relinquish attachment to trifling results and to the pursuit of results. You have attained understanding. Enough with these wanderings (saṃsāra).

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 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 (current chapter) 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