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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-144

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मुनिरुवाच ।
सर्वथाभावभावेषु स्वप्नसंवेदनात्मसु ।
नित्याप्रतिघरूपेषु किं बद्धं किं विमुच्यते ॥ १ ॥
muniruvāca ,
sarvathābhāvabhāveṣu svapnasaṃvedanātmasu ,
nityāpratigharūpeṣu kiṃ baddhaṃ kiṃ vimucyate 1
1. sarvathā bhāvabhāveṣu svapnasaṃvedanātmasu
nityāpratigharūpeṣu kim baddham kim vimucyate
1. sarvathā bhāvabhāveṣu svapnasaṃvedanātmasu
nityāpratigharūpeṣu kim baddham kim vimucyate
1. The sage said: "In all existent things (bhāvabhāveṣu), whose intrinsic nature (ātman) is like dream-perceptions, and whose essence (rūpa) is eternally unobstructed, what is truly bound and what is truly liberated?"
खे दृष्टिभासां स्फुरणं यादृशं तादृशं जगत् ।
विपर्यस्यत्यविरतमबोधाल्लक्ष्यते स्थिरम् ॥ २ ॥
khe dṛṣṭibhāsāṃ sphuraṇaṃ yādṛśaṃ tādṛśaṃ jagat ,
viparyasyatyaviratamabodhāllakṣyate sthiram 2
2. khe dṛṣṭibhāsām sphuraṇam yādṛśam tādṛśam jagat
viparyasyati aviratam abodhāt lakṣyate sthiram
2. khe dṛṣṭibhāsām sphuraṇam yādṛśam jagat tādṛśam
aviratam viparyasyati abodhāt sthiram lakṣyate
2. Just as the flickering manifestation of perceived lights in the sky, so too is the world. It incessantly undergoes transformation, yet due to lack of understanding, it is perceived as stable.
यद्यथा पुरसंस्थानं चिरैरेति तदन्यताम् ।
जगदप्येवमनिशं वार्यावर्तविवर्तवत् ॥ ३ ॥
yadyathā purasaṃsthānaṃ ciraireti tadanyatām ,
jagadapyevamaniśaṃ vāryāvartavivartavat 3
3. yat yathā purasaṃsthānam ciraiḥ eti tat anyatām
jagat api evam aniśam vāryāvartavivartavat
3. yat purasaṃsthānam ciraiḥ yathā anyatām eti
jagat api evam aniśam vāryāvartavivartavat
3. Just as the structure of a city, over long periods of time, attains a different state, so also the world incessantly transforms, like the continuous swirling of whirlpools.
भूम्यम्ब्वम्बरशैलादि भवत्यसदिदं क्षणात् ।
तस्मिन्नेव क्षणोदन्तैर्युगकल्पाभिधाः कृताः ॥ ४ ॥
bhūmyambvambaraśailādi bhavatyasadidaṃ kṣaṇāt ,
tasminneva kṣaṇodantairyugakalpābhidhāḥ kṛtāḥ 4
4. bhūmyambvambaraśailādi bhavati asat idaṃ kṣaṇāt
tasmin eva kṣaṇa udantaiḥ yugakalpābhidhāḥ kṛtāḥ
4. idaṃ bhūmyambvambaraśailādi kṣaṇāt asat bhavati.
tasmin eva kṣaṇa udantaiḥ yugakalpābhidhāḥ kṛtāḥ.
4. This entire realm, including earth, water, sky, and mountains, and so forth, appears non-existent in an instant. Yet, it is within the events of that very moment that names like 'yugas' and 'kalpas' are created.
जगत्स्वप्न इवाशेषमसदप्यनुभूयते ।
यन्नास्ति चेत्तन्निःशेषं चिदेवेत्थं कचत्यलम् ॥ ५ ॥
jagatsvapna ivāśeṣamasadapyanubhūyate ,
yannāsti cettanniḥśeṣaṃ cidevetthaṃ kacatyalam 5
5. jagat svapnaḥ iva aśeṣam asat api anubhūyate yat na
asti cet tat niḥśeṣam cit eva itthaṃ kacati alam
5. aśeṣam jagat svapnaḥ iva asat api anubhūyate.
cet yat na asti,
tat niḥśeṣam cit eva itthaṃ alam kacati.
5. The entire world (jagat), even though it is non-existent (asat), is experienced as if it were a dream. If that which appears (the world) truly does not exist, then it is entirely consciousness (cit) alone that manifests itself in this way, indeed.
यथेदं नो जगत्तद्वच्छतानां खे शतानि हि ।
नृणां पश्यन्तु तेषां तु नान्योन्यमनुभूतयः ॥ ६ ॥
yathedaṃ no jagattadvacchatānāṃ khe śatāni hi ,
nṛṇāṃ paśyantu teṣāṃ tu nānyonyamanubhūtayaḥ 6
6. yathā idaṃ naḥ jagat tadvat śatānāṃ khe śatāni hi
nṛṇāṃ paśyantu teṣāṃ tu na anyonyam anubhūtayaḥ
6. yathā idaṃ naḥ jagat (asti),
tadvat khe śatānāṃ hi śatāni (santi).
nṛṇāṃ teṣāṃ anubhūtayaḥ tu na anyonyam (santi).
6. Just as this world of ours [is perceived], similarly, hundreds upon hundreds [of worlds or realms] exist in the vast expanse (khe). Let people observe this: their experiences, however, are not mutually shared.
सरोब्धिकूपमेकानां दृष्टाः प्रत्येकमास्पदे ।
न तेऽन्योन्यं विदन्त्यन्यां दृश्यादिनियतिं क्वचित् ॥ ७ ॥
sarobdhikūpamekānāṃ dṛṣṭāḥ pratyekamāspade ,
na te'nyonyaṃ vidantyanyāṃ dṛśyādiniyatiṃ kvacit 7
7. sarobdhikūpam ekānāṃ dṛṣṭāḥ pratyekam āspade na
te anyonyam vidanti anyāṃ dṛśyādiniyatiṃ kvacit
7. sarobdhikūpam ekānāṃ pratyekam āspade dṛṣṭāḥ (bhavanti).
te tu na anyonyam anyāṃ dṛśyādiniyatiṃ kvacit vidanti.
7. Lakes, oceans, and wells are each seen in their own distinct places by individuals. However, those individuals do not know of any other order or destiny of visible things (dṛśya) belonging to one another, anywhere.
यथा जनशतस्वप्ननगराण्येकमन्दिरे ।
तथा जगन्ति खे भान्तिखानि नो सन्त्यसन्ति नो ॥ ८ ॥
yathā janaśatasvapnanagarāṇyekamandire ,
tathā jaganti khe bhāntikhāni no santyasanti no 8
8. yathā janaśatasvapnanagarāṇi ekamandire tathā
jaganti khe bhānti khāni no santi asanti no
8. yathā ekamandire janaśatasvapnanagarāṇi tathā
khe jaganti bhānti khāni no santi no asanti
8. Just as the dream cities of a hundred people appear within a single house, so too do worlds manifest in consciousness (or space). These (worlds), being like empty spaces, are neither truly existent nor truly non-existent.
कचन्ति नृशतस्वाप्नपुराण्येकगृहे यथा ।
न च नाम कचन्त्येवं सन्त्यसन्ति जगन्ति खे ॥ ९ ॥
kacanti nṛśatasvāpnapurāṇyekagṛhe yathā ,
na ca nāma kacantyevaṃ santyasanti jaganti khe 9
9. kacanti nṛśatasvāpnapurāṇi ekagṛhe yathā na
ca nāma kacanti evam santi asanti jaganti khe
9. yathā ekagṛhe nṛśatasvāpnapurāṇi kacanti tathā
khe jaganti na ca nāma evam kacanti santi asanti
9. Just as the dream cities of a hundred people gleam (or appear) within a single house, so too do the worlds in consciousness (or space) appear, yet in truth they do not manifest in such a way, for they are neither truly existent nor truly non-existent.
चिच्चमत्कारमात्रं स्वं स्वात्माङ्गं दृश्यमद्वयम् ।
सरूपमेव नीरूपं सकारणमकारणम् ॥ १० ॥
ciccamatkāramātraṃ svaṃ svātmāṅgaṃ dṛśyamadvayam ,
sarūpameva nīrūpaṃ sakāraṇamakāraṇam 10
10. cit camatkāramātram svam svātmāṅgam dṛśyam
advayam sarūpam eva nīrūpam sakāraṇam akāraṇam
10. dṛśyam citcamatkāramātram svam svātmāṅgam
advayam sarūpam eva nīrūpam sakāraṇam akāraṇam
10. The visible reality is essentially a manifestation of consciousness (cit), being its own nature, a part of its own Self (ātman), and non-dual. It is both with form and formless, with cause and without cause.
दधत्याश्चित्स्वभावायाः संस्काराद्यभिधाः कृताः ।
प्रतिमायाः प्रभाविन्या न संस्कारादयः पृथक् ॥ ११ ॥
dadhatyāścitsvabhāvāyāḥ saṃskārādyabhidhāḥ kṛtāḥ ,
pratimāyāḥ prabhāvinyā na saṃskārādayaḥ pṛthak 11
11. dadhatyāḥ citsvabhāvāyāḥ saṃskārādyabhidhāḥ kṛtāḥ
pratimāyāḥ prabhāviṇyāḥ na saṃskārādayaḥ pṛthak
11. citsvabhāvāyāḥ dadhatyāḥ saṃskārādyabhidhāḥ kṛtāḥ
prabhāviṇyāḥ pratimāyāḥ saṃskārādayaḥ pṛthak na
11. Designations such as "mental impression" (saṃskāra) are attributed to consciousness (cit) which sustains its own intrinsic nature. Just as various characteristics (saṃskāra) are not separate from a potent image, so too are these designations not distinct from consciousness.
अपूर्वत्वात्स्मृतिः स्वप्नः संकल्पार्थानुभूतिषु ।
स्वमृत्यनुभवाद्यास्तु दृष्टार्थसदृशीषु च ॥ १२ ॥
apūrvatvātsmṛtiḥ svapnaḥ saṃkalpārthānubhūtiṣu ,
svamṛtyanubhavādyāstu dṛṣṭārthasadṛśīṣu ca 12
12. apūrvatvāt smṛtiḥ svapnaḥ saṅkalpārthānubhūtiṣu
svamṛtyanubhavādyāḥ tu dṛṣṭārthasadṛśīṣu ca
12. smṛtiḥ svapnaḥ saṅkalpārthānubhūtiṣu apūrvatvāt [bhavanti]
tu svamṛtyanubhavādyāḥ ca dṛṣṭārthasadṛśīṣu [bhavanti]
12. Memory, dreams, and the experiences of conceptualized objects are due to their unprecedented nature (apūrvatva). However, experiences such as one's own death, and others like them, are categorized among those that resemble observed phenomena.
इदं सर्गात्म सर्गादौ प्रतिमेव विजृम्भते ।
चिद्भामात्रात्मिका स्वच्छा नान्यन्नामोपपद्यते ॥ १३ ॥
idaṃ sargātma sargādau pratimeva vijṛmbhate ,
cidbhāmātrātmikā svacchā nānyannāmopapadyate 13
13. idam sargātma sargādau pratimā iva vijṛmbhate
citbhāmātrātmikā svacchā na anyat nāma upapadyate
13. idam sargātma sargādau pratimā iva vijṛmbhate
svacchā citbhāmātrātmikā anyat nāma na upapadyate
13. This (universe), which is the very self (ātman) of creation, manifests like an image at the beginning of creation. It is pure, consisting solely of the essence of consciousness-light, and no other name applies to it.
ब्रह्मैव भाति जगदित्युक्तमुक्त्यानया भवेत् ।
न च भातं नवं तच्च ब्रह्मैवेदमतः स्थितम् ॥ १४ ॥
brahmaiva bhāti jagadityuktamuktyānayā bhavet ,
na ca bhātaṃ navaṃ tacca brahmaivedamataḥ sthitam 14
14. brahma eva bhāti jagat iti uktam uktyā anayā bhavet na
ca bhātam navam tat ca brahma eva idam ataḥ sthitam
14. anayā uktyā brahma eva jagat bhāti iti uktam bhavet ca
tat bhātam navam na [asti] ataḥ idam brahma eva sthitam
14. Thus, by this statement, it is understood that Brahman (brahman) alone appears as the world. And that which has appeared is not new; therefore, this (world) is established as Brahman (brahman) alone.
कारणं कार्यमित्युक्तः स पूर्वः स विशिष्यते ।
संस्कार इति तेनैष संस्कारः कृतिरुच्यते ॥ १५ ॥
kāraṇaṃ kāryamityuktaḥ sa pūrvaḥ sa viśiṣyate ,
saṃskāra iti tenaiṣa saṃskāraḥ kṛtirucyate 15
15. kāraṇam kāryam iti uktaḥ saḥ pūrvaḥ saḥ viśiṣyate
saṃskāraḥ iti tena eṣaḥ saṃskāraḥ kṛtiḥ ucyate
15. saḥ uktaḥ kāraṇam kāryam iti saḥ pūrvaḥ
viśiṣyate tena eṣaḥ saṃskāraḥ iti kṛtiḥ ucyate
15. When something is designated as 'cause' and 'effect,' the former (the cause) is differentiated. Therefore, by this (logic), this subtle impression (saṃskāra) is called 'action' (kṛti).
तत्स्वप्नादावपूर्वोऽर्थो दृष्टान्त इति भाति यः ।
ससंस्कारादिनामोक्तो न बाह्योऽर्थोस्ति चेतसि ॥ १६ ॥
tatsvapnādāvapūrvo'rtho dṛṣṭānta iti bhāti yaḥ ,
sasaṃskārādināmokto na bāhyo'rthosti cetasi 16
16. tat svapnādau apūrvaḥ arthaḥ dṛṣṭāntaḥ iti bhāti yaḥ
sasaṃskārādi nāma uktaḥ na bāhyaḥ arthaḥ asti cetasi
16. yaḥ apūrvaḥ arthaḥ svapnādau dṛṣṭāntaḥ iti tat bhāti,
saḥ sasaṃskārādi nāma uktaḥ.
cetasi bāhyaḥ arthaḥ na asti.
16. That novel object which appears, for instance, in a dream, is stated to be born from (mental) impressions (saṃskāra) and the like. No external object exists in the mind (cetas).
वस्तु दृष्टं न दृष्टं च सच्चास्ते चेतनेव खे ।
स्वभावाद्भाति स्वात्मापि दृष्टवच्चातिजृम्भते ॥ १७ ॥
vastu dṛṣṭaṃ na dṛṣṭaṃ ca saccāste cetaneva khe ,
svabhāvādbhāti svātmāpi dṛṣṭavaccātijṛmbhate 17
17. vastu dṛṣṭaṃ na dṛṣṭaṃ ca sat ca āste cetanā iva khe
svabhāvāt bhāti svātmā api dṛṣṭavat ca atijṛmbhate
17. vastu dṛṣṭaṃ ca na dṛṣṭaṃ ca,
khe cetanā iva sat ca āste.
svātmā api svabhāvāt bhāti ca dṛṣṭavat atijṛmbhate.
17. Reality (vastu) is both seen and unseen, and it truly exists just like consciousness (cetanā) in space. The self (ātman) also, by its own intrinsic nature (svabhāva), shines forth and manifests extensively as if it were a perceived object.
वेदान्तार्थात्मकं पूर्वसर्गाभावं प्रवर्तते ।
ततो वेद्यव्यवस्था ज्ञैः क्रियते स्वार्थसिद्धये ॥ १८ ॥
vedāntārthātmakaṃ pūrvasargābhāvaṃ pravartate ,
tato vedyavyavasthā jñaiḥ kriyate svārthasiddhaye 18
18. vedāntārtha ātmakaṃ pūrva sarga abhāvaṃ pravartate
tataḥ vedya vyavasthā jñaiḥ kriyate svārtha siddhaye
18. vedāntārthātmakaṃ pūrvasargābhāvaṃ pravartate.
tataḥ jñaiḥ svārthasiddhaye vedyavyavasthā kriyate.
18. The absence of a prior creation (sarga), which embodies the essence of Vedantic meaning, is established (as a principle). Consequently, the wise establish the system of knowledge (vedya-vyavasthā) for the realization of their own ultimate purpose.
स्वप्ने तु जाग्रत्संस्कारो यस्तज्जाग्रत्कृतं नवम् ।
अजाग्रज्जाग्रदाभासं कृतमित्येव तद्विदः ॥ १९ ॥
svapne tu jāgratsaṃskāro yastajjāgratkṛtaṃ navam ,
ajāgrajjāgradābhāsaṃ kṛtamityeva tadvidaḥ 19
19. svapne tu jāgrat saṃskāraḥ yaḥ tat jāgrat kṛtaṃ
navam ajāgrat jāgrat ābhāsaṃ kṛtaṃ iti eva tat vidaḥ
19. svapne tu yaḥ jāgratsaṃskāraḥ,
tat jāgratkṛtaṃ navaṃ ajāgrat jāgradābhāsaṃ kṛtaṃ iti eva tadvidaḥ (vadanti).
19. But in a dream, whatever (mental) impression (saṃskāra) comes from the waking state – that new [experience] created by the waking state – is indeed considered by the knowers of truth to be an unawakened, waking-like manifestation.
ततो वायाविवास्पन्दाश्चित्ते भावाः स्थिताः स्वतः ।
ते स्वतः संप्रवर्तन्ते कात्र संस्कारकर्तृता ॥ २० ॥
tato vāyāvivāspandāścitte bhāvāḥ sthitāḥ svataḥ ,
te svataḥ saṃpravartante kātra saṃskārakartṛtā 20
20. tataḥ vāyau iva aspandāḥ citte bhāvāḥ sthitāḥ svataḥ
te svataḥ saṃpravartante kā atra saṃskārakartṛtā
20. tataḥ bhāvāḥ citte vāyau iva aspandāḥ svataḥ sthitāḥ
te svataḥ saṃpravartante atra saṃskārakartṛtā kā
20. Then, states of being (bhāvāḥ) abide spontaneously in the mind (citta), as if motionless within the wind. They manifest by themselves. What agency do latent impressions (saṃskāra) truly have in this matter?
एकं तथा च चिन्मात्रं स्वप्ने लक्षात्म तिष्ठति ।
पुनर्लक्षाद्यतः स्वप्न एकमास्ते सुषुप्तकम् ॥ २१ ॥
ekaṃ tathā ca cinmātraṃ svapne lakṣātma tiṣṭhati ,
punarlakṣādyataḥ svapna ekamāste suṣuptakam 21
21. ekam tathā ca cinmātram svapne lakṣa-ātma tiṣṭhati
punaḥ lakṣāt yataḥ svapnaḥ ekam āste suṣuptakam
21. tathā ca ekam cinmātram svapne lakṣa-ātma tiṣṭhati
punaḥ yataḥ lakṣāt svapnaḥ ekam suṣuptakam āste
21. Similarly, the singular pure consciousness (cinmātra) exists in a dream as a myriad of forms. Then, from that myriad, the dream state (svapna) returns to exist as a singular deep sleep (suṣupti).
चिद्व्योम्नि स्वप्नसंवित्तिर्या सैव जगदुच्यते ।
सुषुप्तं प्रलयः प्रोक्तस्तस्मान्न्यायोऽयमेव सन् ॥ २२ ॥
cidvyomni svapnasaṃvittiryā saiva jagaducyate ,
suṣuptaṃ pralayaḥ proktastasmānnyāyo'yameva san 22
22. cit-vyomni svapna-saṃvittiḥ yā sā eva jagat ucyate
suṣuptam pralayaḥ proktaḥ tasmāt nyāyaḥ ayam eva san
22. yā svapna-saṃvittiḥ cit-vyomni sā eva jagat ucyate
suṣuptam pralayaḥ proktaḥ tasmāt ayam nyāyaḥ eva san
22. That very consciousness (saṃvitti) which manifests in a dream within the expanse of consciousness (cidvyoman) is called the world (jagat). Deep sleep (suṣupti) is declared to be cosmic dissolution (pralaya). Therefore, this principle is indeed valid.
एकमेव चिदाकाशं साकारत्वमनेककम् ।
स्वरूपमजहद्धत्ते यत्स्वप्न इव तज्जगत् ॥ २३ ॥
ekameva cidākāśaṃ sākāratvamanekakam ,
svarūpamajahaddhatte yatsvapna iva tajjagat 23
23. ekam eva cit-ākāśam sākāratvam anekakam
svarūpam ajahat dhatte yat svapne iva tat jagat
23. ekam eva cit-ākāśam svarūpam ajahat anekakam
sākāratvam dhatte yat tat jagat svapne iva
23. The single expanse of consciousness (cidākāśa) itself, without abandoning its essential nature, assumes a manifold formed existence. That world (jagat) is indeed like a dream.
एवं चित्परमाण्वन्तर्जगद्भावमिदं स्थितम् ।
तदनन्यात्म चाभोगि स्वप्नादर्शतलेष्विव ॥ २४ ॥
evaṃ citparamāṇvantarjagadbhāvamidaṃ sthitam ,
tadananyātma cābhogi svapnādarśataleṣviva 24
24. evam cit-paramāṇu-antar jagat-bhāvam idam sthitam
tat-ananya-ātma ca abhogi svapna-ādarśa-taleṣu iva
24. evam idam jagat-bhāvam cit-paramāṇu-antar sthitam
ca tat-ananya-ātma abhogi svapna-ādarśa-taleṣu iva
24. Thus, this manifest world exists within the atom of consciousness (cit-paramāṇu). And, being non-different from its own true self (ātman), it remains unmanifested, much like images reflected on the surface of a dream-mirror.
चिद्व्योम संविन्मात्रं यत्परमाणुवदाततम् ।
अनादिमध्यपर्यन्तं तदेव जगदुच्यते ॥ २५ ॥
cidvyoma saṃvinmātraṃ yatparamāṇuvadātatam ,
anādimadhyaparyantaṃ tadeva jagaducyate 25
25. cit-vyoma saṃvit-mātram yat paramāṇu-vat ātatam
an-ādi-madhya-paryantam tad eva jagat ucyate
25. yat cit-vyoma saṃvit-mātram paramāṇu-vat ātatam
an-ādi-madhya-paryantam tad eva jagat ucyate
25. That consciousness-space (cit-vyoma) which is pure consciousness (saṃvit-mātram), pervading like an atom, and without beginning, middle, or end – that very thing is called the world.
तस्माद्यत्र चिदाकाशमनन्तं सततं स्थितम् ।
तत्रास्तीति जगद्भानं तदङ्गानन्यरूपि यत् ॥ २६ ॥
tasmādyatra cidākāśamanantaṃ satataṃ sthitam ,
tatrāstīti jagadbhānaṃ tadaṅgānanyarūpi yat 26
26. tasmāt yatra cit-ākāśam anantam satatam sthitam
tatra asti iti jagat-bhānam tad-aṅga-ananya-rūpi yat
26. tasmāt yatra anantam satatam cit-ākāśam sthitam,
tatra iti jagat-bhānam asti,
yat tad-aṅga-ananya-rūpi
26. Therefore, where the infinite space of consciousness (cit-ākāśa) eternally exists, there indeed is the manifestation of the world (jagat-bhāna), which is non-different in form from that (consciousness) itself, which is its very essence.
चिन्मात्र एव भुवनं त्वमहं चिन्मयं जगत् ।
इति न्यायाज्जगद्याति परमाणूदरेऽप्यजम् ॥ २७ ॥
cinmātra eva bhuvanaṃ tvamahaṃ cinmayaṃ jagat ,
iti nyāyājjagadyāti paramāṇūdare'pyajam 27
27. cit-mātre eva bhuvanam tvam aham cit-mayam jagat
iti nyāyāt jagat yāti paramāṇu-udare api ajam
27. bhuvanam tvam aham jagat cit-mayam cit-mātre eva
iti nyāyāt jagat api paramāṇu-udare ajam yāti
27. By the principle (nyāya) that 'the world, you, and I are nothing but consciousness, the world is composed of consciousness (cinmaya),' this world appears, unborn (aja), even within the interior of an atom.
तस्मादहं पराण्वात्मा समस्तजगदाकृतिः ।
सर्वत्रैव च तिष्ठामि परमाणूदरेऽपि च ॥ २८ ॥
tasmādahaṃ parāṇvātmā samastajagadākṛtiḥ ,
sarvatraiva ca tiṣṭhāmi paramāṇūdare'pi ca 28
28. tasmāt aham parāṇu-ātmā samasta-jagat-ākṛtiḥ
sarvatra eva ca tiṣṭhāmi paramāṇu-udare api ca
28. tasmāt aham parāṇu-ātmā samasta-jagat-ākṛtiḥ
sarvatra eva ca paramāṇu-udare api ca tiṣṭhāmi
28. Therefore, I am the supreme atomic self (ātman) and the very form of the entire universe. I reside everywhere, even within an atom.
चिन्मात्रपरमाणुः सञ्जगदात्माप्ययं नभः ।
यत्र तिष्ठाम्यहं तत्र पश्यामि भुवनत्रयम् ॥ २९ ॥
cinmātraparamāṇuḥ sañjagadātmāpyayaṃ nabhaḥ ,
yatra tiṣṭhāmyahaṃ tatra paśyāmi bhuvanatrayam 29
29. cinmātra-paramāṇuḥ san jagat-ātmā api ayam nabhaḥ
yatra tiṣṭhāmi aham tatra paśyāmi bhuvana-trayam
29. cinmātra-paramāṇuḥ san ayam jagat-ātmā api nabhaḥ
yatra aham tiṣṭhāmi tatra bhuvana-trayam paśyāmi
29. Being a pure consciousness-atom, I am also the self (ātman) of the world and space itself. Wherever I reside, there I perceive the three worlds.
अहं चित्परमाण्वात्मा तेन चित्परमाणुना ।
एकतामागतो वारि वारिणेव तदीक्षणात् ॥ ३० ॥
ahaṃ citparamāṇvātmā tena citparamāṇunā ,
ekatāmāgato vāri vāriṇeva tadīkṣaṇāt 30
30. aham cit-paramāṇu-ātmā tena cit-paramāṇunā
ekatām āgataḥ vāri vāriṇā iva tat-īkṣaṇāt
30. aham cit-paramāṇu-ātmā tena cit-paramāṇunā
ekatām āgataḥ vāri vāriṇā iva tat-īkṣaṇāt
30. I, the consciousness-atom self (ātman), have attained oneness with that consciousness-atom, just as water (mingles) with water, through its perception.
तदोजः संप्रविश्याहं स्थितस्तदनुभूतिवत् ।
अन्तस्थत्रिजगद्रूपो यथाब्जे बीजमङ्कुरे ॥ ३१ ॥
tadojaḥ saṃpraviśyāhaṃ sthitastadanubhūtivat ,
antasthatrijagadrūpo yathābje bījamaṅkure 31
31. tat-ojaḥ sam-praviśya aham sthitaḥ tat-anubhūti-vat
antyastha-tri-jagat-rūpaḥ yathā abje bījam aṅkure
31. aham tat-ojaḥ sam-praviśya tat-anubhūti-vat
antyastha-tri-jagat-rūpaḥ sthitaḥ yathā abje bījam aṅkure
31. Having thoroughly entered into that splendor, I reside as if being its very experience, containing within myself the form of the three worlds, just as a seed (is contained) within a lotus and (then unfolds into) a sprout.
तत्र मे त्रिजगद्रूपमन्तः कचितमात्मनि ।
तथा तन्न तु तद्वाह्ये विद्यते केनचित्क्वचित् ॥ ३२ ॥
tatra me trijagadrūpamantaḥ kacitamātmani ,
tathā tanna tu tadvāhye vidyate kenacitkvacit 32
32. tatra me trijagad-rūpam antaḥ kvacitam ātmani
tathā tat na tu tat bāhye vidyate kenacit kvacit
32. tatra me trijagad-rūpam ātmani antaḥ kvacitam
tathā tat bāhye kenacit kvacit na tu vidyate
32. In that [state], my form, which encompasses the three worlds, is contained within the self (ātman). Likewise, that [reality] does not exist externally, anywhere, by anyone.
यत्र यत्र यदा भाति स्वप्ने जाग्रदितीह वा ।
सबाह्याभ्यन्तरं दृश्यं निजं चिद्भानमेव तत् ॥ ३३ ॥
yatra yatra yadā bhāti svapne jāgraditīha vā ,
sabāhyābhyantaraṃ dṛśyaṃ nijaṃ cidbhānameva tat 33
33. yatra yatra yadā bhāti svapne jāgrat iti iha vā
sa-bāhyābhyantaram dṛśyam nijam cit-bhānam eva tat
33. yatra yatra yadā svapne vā iha jāgrat bhāti,
tat sa-bāhyābhyantaram dṛśyam eva nijam cit-bhānam
33. Wherever and whenever it appears, whether in a dream or in the waking state here, that entire perceived reality, with its external and internal aspects, is indeed nothing but one's own manifestation of consciousness.
भाति स्वप्ने यदा जन्तोर्जगदानन्दमाततम् ।
चिदणोरेव तद्भानमात्मनस्तत्पदात्मना ॥ ३४ ॥
bhāti svapne yadā jantorjagadānandamātatam ,
cidaṇoreva tadbhānamātmanastatpadātmanā 34
34. bhāti svapne yadā jantoḥ jagad-ānandam ātatam
cit-aṇoḥ eva tat bhānam ātmanas tat-padātmanā
34. yadā jantoḥ svapne ātatam jagad-ānandam bhāti
tat bhānam eva ātmanas cit-aṇoḥ tat-padātmanā
34. When the all-pervading world of joy appears in the dream of a living being, that manifestation is indeed of the self (ātman), which is like a conscious atom (cid-aṇu), and it is through its nature as that ultimate state (tat-pada).
व्याध उवाच ।
अकारणं चेद्दृश्यं तत्कथमेतत्प्रसिध्यति ।
सकारणं चेद्दृश्यं तत्स्वप्ने सर्गादिधीः कुतः ॥ ३५ ॥
vyādha uvāca ,
akāraṇaṃ ceddṛśyaṃ tatkathametatprasidhyati ,
sakāraṇaṃ ceddṛśyaṃ tatsvapne sargādidhīḥ kutaḥ 35
35. vyādha uvāca | akāraṇam cet dṛśyam tat katham etat prasidhyati
| sa-kāraṇam cet dṛśyam tat svapne sargādi-dhīḥ kutaḥ
35. vyādha uvāca cet dṛśyam akāraṇam,
tat katham etat prasidhyati? cet dṛśyam sa-kāraṇam,
tat svapne sargādi-dhīḥ kutaḥ?
35. The hunter said: 'If the perceived reality is without a cause, then how can it be established as real? But if the perceived reality has a cause, then why does the idea of creation and so forth arise in a dream (where there is no external cause)?'
अकारणानां भावानामत्यन्तासंभवादिह ।
क्वचित्सप्रतिघः सर्गो न संभवति कश्चन ॥ ३७ ॥
akāraṇānāṃ bhāvānāmatyantāsaṃbhavādiha ,
kvacitsapratighaḥ sargo na saṃbhavati kaścana 37
37. akāraṇānām bhāvānām atyantāsaṃbhavāt iha kvacit
sapratighaḥ sargaḥ na saṃbhavati kaścana
37. iha akāraṇānām bhāvānām atyantāsaṃbhavāt kvacit kaścana sapratighaḥ sargaḥ na saṃbhavati.
37. Since uncaused entities (bhāva) are absolutely impossible here, no kind of creation (sarga) that encounters resistance can ever arise.
ब्रह्मेदमित्थमाभाति भास्वरं चित्स्वभावतः ।
सर्गादिशब्दपर्यायमाद्यन्तपरिवर्जितम् ॥ ३८ ॥
brahmedamitthamābhāti bhāsvaraṃ citsvabhāvataḥ ,
sargādiśabdaparyāyamādyantaparivarjitam 38
38. brahma idam ittham ābhāti bhāsvaram citsvabhāvataḥ
sargādiśabdaparyāyam ādyantaparivarjitam
38. idam brahma ittham citsvabhāvataḥ bhāsvaram ābhāti,
[ca] sargādiśabdaparyāyam ādyantaparivarjitam [ca].
38. This (idam) Brahman (brahman) thus shines forth, brilliant by its intrinsic nature of consciousness (cit), and is considered synonymous with terms like "creation" (sarga) and others, being utterly devoid of beginning and end.
इत्यकारणके सर्गे कचति ब्रह्मरूपिणि ।
परस्यावथवाभासे नित्यात्मावयवात्मना ॥ ३९ ॥
ityakāraṇake sarge kacati brahmarūpiṇi ,
parasyāvathavābhāse nityātmāvayavātmanā 39
39. iti akāraṇake sarge kacati brahmarūpiṇi
parasya athavā ābhāse nityātmāvayavātmanā
39. iti akāraṇake brahmarūpiṇi sarge,
athavā parasya ābhāse,
nityātmāvayavātmanā kacati.
39. Thus, this shines forth within the uncaused creation (sarga) that is Brahman-shaped, or in the manifestation (ābhāsa) of the Supreme, by means of its own nature as the eternal self's (ātman) constituents.
अनानात्वेऽपि नानात्वे ब्रह्मण्यब्रह्मरूपिणि ।
अनाकारेऽपि साकारे कचत्यप्रतिघं प्रति ॥ ४० ॥
anānātve'pi nānātve brahmaṇyabrahmarūpiṇi ,
anākāre'pi sākāre kacatyapratighaṃ prati 40
40. anānātve api nānātve brahmaṇi abrahmārūpiṇi
anākāre api sākāre kacati apratigham prati
40. anānātve api nānātve,
brahmaṇi abrahmārūpiṇi,
anākāre api sākāre,
apratigham prati [tat] kacati.
40. Thus, it (Brahman) shines forth, entirely unopposed, even in non-multiplicity (anānātva) and in multiplicity (nānātva), in Brahman (brahman) and in the non-Brahman form, in the formless and in the embodied.
तद्ब्रह्मैव निराकारं चिद्रूपत्वात्स्फुरद्वपुः ।
साकारमिव भातात्म भूत्वा स्थावरजंगमम् ॥ ४१ ॥
tadbrahmaiva nirākāraṃ cidrūpatvātsphuradvapuḥ ,
sākāramiva bhātātma bhūtvā sthāvarajaṃgamam 41
41. tad brahma eva nirākāram cit-rūpatvāt sphurat vapuḥ
sā-ākāram iva bhāta-ātma bhūtvā sthāvara-jaṅgamam
41. tad brahma eva nirākāram cit-rūpatvāt sphurat vapuḥ
bhūtvā sthāvara-jaṅgamam sā-ākāram iva bhāta-ātma
41. That very supreme reality (brahman), though formless because of its nature as consciousness, manifests as a radiant body. Having become the entire mobile and immobile creation, it appears as if endowed with form, shining forth as the self (ātman).
देवर्षिमुनिभारूपं करोति नियतिं क्रमात् ।
विधींश्च प्रतिषेधांश्च देशकालक्रियादिकान् ॥ ४२ ॥
devarṣimunibhārūpaṃ karoti niyatiṃ kramāt ,
vidhīṃśca pratiṣedhāṃśca deśakālakriyādikān 42
42. deva-ṛṣi-muni-bhā-rūpam karoti niyatim kramāt
vidhīn ca pratiṣedhān ca deśa-kāla-kriyā-ādikān
42. (tad brahma) deva-ṛṣi-muni-bhā-rūpam kramāt niyatim
karoti ca deśa-kāla-kriyā-ādikān vidhīn ca pratiṣedhān
42. It (Brahman), assuming the forms of gods, sages, and ascetics, sequentially establishes the cosmic order (dharma). It also creates the injunctions and prohibitions pertaining to specific places, times, actions, and so forth.
भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचराचराः ।
अर्था व्यभिचरन्त्येते नियतिर्नाखिलास्ततः ॥ ४३ ॥
bhāvābhāvagrahotsargasthūlasūkṣmacarācarāḥ ,
arthā vyabhicarantyete niyatirnākhilāstataḥ 43
43. bhāva-abhāva-graha-utsarga-sthūla-sūkṣma-cara-acaraḥ
arthāḥ vyabhicaranti ete niyatiḥ na akhilāḥ tataḥ
43. ete arthāḥ bhāva-abhāva-graha-utsarga-sthūla-sūkṣma-cara-acaraḥ
vyabhicaranti tataḥ niyatiḥ akhilāḥ na
43. These objects – such as existence and non-existence, acceptance and rejection, gross and subtle, mobile and immobile – are subject to change. Therefore, the cosmic order (dharma) is not all of these things.
ततः प्रभृति भावानां सकारणकतां विना ।
सैकतादिव तैलानां न संभवति संभवः ॥ ४४ ॥
tataḥ prabhṛti bhāvānāṃ sakāraṇakatāṃ vinā ,
saikatādiva tailānāṃ na saṃbhavati saṃbhavaḥ 44
44. tataḥ prabhṛti bhāvānām sa-kāraṇakatām vinā
saikatāt iva tailānām na saṃbhavati saṃbhavaḥ
44. tataḥ prabhṛti sa-kāraṇakatām vinā bhāvānām saṃbhavaḥ na saṃbhavati,
saikatāt tailānām iva (na saṃbhavati)
44. Starting from that point, the emergence of phenomena is impossible without their having a cause, just as oils cannot arise from sand.
नियतिर्नायकश्चैव ब्रह्मतश्चाङ्गमात्मना ।
स्वाङ्गेन संयमयति करेणेव निजं करम् ॥ ४५ ॥
niyatirnāyakaścaiva brahmataścāṅgamātmanā ,
svāṅgena saṃyamayati kareṇeva nijaṃ karam 45
45. niyatiḥ nāyakaḥ ca eva brahmataḥ ca aṅgam ātmanā
svāṅgena saṃyamayati kareṇa iva nijam karam
45. niyatiḥ ca nāyakaḥ ca eva brahmataḥ ātmanā aṅgam
svāṅgena kareṇa iva nijam karam saṃyamayati
45. Destiny (niyati) and the ultimate director (nāyaka) are indeed both an aspect originating from the supreme reality (brahman) through its own nature (ātman). It controls itself with its own limb, just as one controls one's own hand with another hand.
अबुद्धिपूर्वं चानिच्छमेवमेव प्रवर्तते ।
काकतालीयवत्स्पन्दादावर्ता इव वारिणि ॥ ४६ ॥
abuddhipūrvaṃ cānicchamevameva pravartate ,
kākatālīyavatspandādāvartā iva vāriṇi 46
46. abuddhipūrvam ca aniccham evam eva pravartate
kākatālīyavat spandāt āvartāḥ iva vāriṇi
46. abuddhipūrvam ca aniccham evam eva pravartate
spandāt vāriṇi āvartāḥ iva kākatālīyavat
46. This process unfolds in precisely this way, without prior thought or conscious desire, much like a sudden, unexpected coincidence (kākatālīyavat), or like whirlpools forming spontaneously from vibrations in water.
संनिवेशो हि नियतिस्तां विना प्रतिघोदयम् ।
ब्रह्म स्थातुं न शक्नोति तच्च सर्वात्मताक्षयम् ॥ ४७ ॥
saṃniveśo hi niyatistāṃ vinā pratighodayam ,
brahma sthātuṃ na śaknoti tacca sarvātmatākṣayam 47
47. saṃniveśaḥ hi niyatiḥ tām vinā pratighodayam
brahma sthātum na śaknoti tat ca sarvātmatākṣayam
47. saṃniveśaḥ hi niyatiḥ tām vinā brahma pratighodayam
sthātum na śaknoti tat ca sarvātmatākṣayam
47. Indeed, the cosmic arrangement (saṃniveśa) itself is the inherent law (niyati). Without this law (niyati), the supreme reality (brahman) cannot subsist, which would lead to the emergence of obstruction. And that reality (brahman) is the undiminishing state of being the universal Self (ātman).
एवं सकारणं सर्वं सर्वदा दृश्यमण्डलम् ।
यस्य सर्गे यतः कालात्ततः प्रभृति तं प्रति ॥ ४८ ॥
evaṃ sakāraṇaṃ sarvaṃ sarvadā dṛśyamaṇḍalam ,
yasya sarge yataḥ kālāttataḥ prabhṛti taṃ prati 48
48. evam sakāraṇam sarvam sarvadā dṛśyamaṇḍalam
yasya sarge yataḥ kālāt tataḥ prabhṛti tam prati
48. evam sakāraṇam sarvam dṛśyamaṇḍalam sarvadā
yasya sarge yataḥ kālāt tataḥ prabhṛti tam prati
48. Thus, the entire realm of phenomena (dṛśyamaṇḍala), along with its causes, always exists. From the time of its creation (sarga), from that very moment onwards, it is dependent upon that (supreme reality).
भात्यकारणकं ब्रह्म सर्गात्माप्यबुधं प्रति ।
तं प्रत्येव च भात्येष कार्येकारणदृग्भ्रमः ॥ ४९ ॥
bhātyakāraṇakaṃ brahma sargātmāpyabudhaṃ prati ,
taṃ pratyeva ca bhātyeṣa kāryekāraṇadṛgbhramaḥ 49
49. bhāti akāraṇakam brahma sargātmā api abudham prati
tam prati eva ca bhāti eṣaḥ kārya-kāraṇa-dṛk-bhramaḥ
49. akāraṇakam brahma sargātmā api abudham prati bhāti
ca tam prati eva eṣaḥ kārya-kāraṇa-dṛk-bhramaḥ bhāti
49. The uncaused Absolute (brahman) appears as the very essence of creation to an ignorant person. And to that very person, this delusion of perceiving cause and effect also appears as real.
काकतालीयवत्सर्गे स्थिते त्वावृत्तिवृत्तिवत् ।
इदमित्थमिदं नेत्थमितीयं नियतिः स्थिता ॥ ५० ॥
kākatālīyavatsarge sthite tvāvṛttivṛttivat ,
idamitthamidaṃ netthamitīyaṃ niyatiḥ sthitā 50
50. kākatālīyavat sarge sthite tu āvṛtti-vṛttivat idam
ittham idam na ittham iti iyam niyatiḥ sthitā
50. sarge kākatālīyavat sthite tu āvṛtti-vṛttivat idam
ittham idam na ittham iti iyam niyatiḥ sthitā
50. Although creation may seem to arise spontaneously and accidentally, like the proverbial crow and palm fruit incident, yet, it is precisely within this apparent randomness that a fixed natural law (niyati) is established, determining 'this is so' and 'this is not so,' as if through repeated, habitual occurrence.
सकारणत्वं भावानामवश्यंभाविनि क्रमे ।
जाग्रत्स्वप्नदृशो नेह संभवन्त्यपकारणाः ॥ ५१ ॥
sakāraṇatvaṃ bhāvānāmavaśyaṃbhāvini krame ,
jāgratsvapnadṛśo neha saṃbhavantyapakāraṇāḥ 51
51. sakāraṇatvam bhāvānām avaśyaṃbhāvini krame
jāgrat-svapna-dṛśaḥ na iha saṃbhavanti apakāraṇāḥ
51. bhāvānām sakāraṇatvam avaśyaṃbhāvini krame
jāgrat-svapna-dṛśaḥ iha apakāraṇāḥ na saṃbhavanti
51. The causality of all phenomena is inherent in the inevitable sequence of events. For those who experience waking and dream states, it is not possible for anything to exist here without a cause.
सर्ववस्तुषु कचन्ति सर्वदा युक्तयः स्फटिकशुक्तयो यथा ।
भावनानुभव एव स स्वयं शक्तिमाञ्जयति जीवितात्मकः ॥ ५३ ॥
sarvavastuṣu kacanti sarvadā yuktayaḥ sphaṭikaśuktayo yathā ,
bhāvanānubhava eva sa svayaṃ śaktimāñjayati jīvitātmakaḥ 53
53. sarvavastuṣu kacanti sarvadā
yuktayaḥ sphaṭika-śuktayaḥ yathā
bhāvanānubhavaḥ eva saḥ svayam
śaktimān jayati jīvitātmakaḥ
53. yathā sphaṭika-śuktayaḥ sarvadā
tathā sarvavastuṣu yuktayaḥ
kacanti saḥ jīvitātmakaḥ śaktimān
bhāvanānubhavaḥ eva svayam jayati
53. Just as crystal shells always shine forth, so too do logical principles (yukti) always appear in all things. It is the very experience of feeling or contemplation (bhāvanānubhava) that, being powerful (śakti), triumphs on its own, for its intrinsic nature (ātman) is life itself.

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 Chapter 144 (current chapter) 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