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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-162

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श्रीवसिष्ठ उवाच ।
चिद्व्योमार्थतयार्थानां यथास्थितमिदं जगत् ।
सरूपालोकमननमपि चिद्व्योम केवलम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
cidvyomārthatayārthānāṃ yathāsthitamidaṃ jagat ,
sarūpālokamananamapi cidvyoma kevalam 1
1. śrī-vasiṣṭha uvāca |
cit-vyoma-arthatayā arthānām yathā-sthitam
idam jagat | sa-rūpa-āloka-mananam
api cit-vyoma kevalam ||
1. śrī-vasiṣṭha uvāca idam jagat
yathā-sthitam arthānām cit-vyoma-arthatayā
(asti) sa-rūpa-āloka-mananam
api kevalam cit-vyoma (asti)
1. Shri Vasishtha said: This world, as it exists, with all its objects, is, by its very nature, the consciousness-space (cidvyoma). Furthermore, even the contemplation of forms and perceptions is merely consciousness-space (cidvyoma).
स्वप्नचित्पुररूपत्वादन्यद्यस्मान्न विद्यते ।
जगत्तस्मान्नभः शान्तं नेह नानास्ति किंचन ॥ २ ॥
svapnacitpurarūpatvādanyadyasmānna vidyate ,
jagattasmānnabhaḥ śāntaṃ neha nānāsti kiṃcana 2
2. svapnacitpurarūpatvāt anyat yasmāt na vidyate
jagat tasmāt nabhaḥ śāntam na iha nānā asti kiṃcana
2. yasmāt svapnacitpurarūpatvāt anyat na vidyate
tasmāt jagat śāntam nabhaḥ iha kiṃcana nānā na asti
2. Because nothing else exists apart from its nature as a city of consciousness (cit) in a dream, the world is therefore tranquil like space. Here, there is no diversity whatsoever.
चिदाभानमनानैव नानेव परिलक्ष्यते ।
अनात्मैवात्मनात्मानं स्वप्नाकाशपुरेष्विव ॥ ३ ॥
cidābhānamanānaiva nāneva parilakṣyate ,
anātmaivātmanātmānaṃ svapnākāśapureṣviva 3
3. cidābhānam anānā eva nānā iva parilakṣyate
anātmā eva ātmanā ātmānam svapnākāśapureṣu iva
3. cidābhānam anānā eva nānā iva parilakṣyate.
anātmā eva ātmanā ātmānam svapnākāśapureṣu iva.
3. The manifestation of consciousness (cit), though inherently non-diverse, appears as if it were diverse. The non-self (anātman) alone, by its own nature, projects itself as the self (ātman), just as in cities in the sky within dreams.
सर्गादाविव चिद्व्योम स्वप्नाकाशपुरं जगत् ।
आभातमेवासत्यं च नूनं सत्यमिव स्थितम् ॥ ४ ॥
sargādāviva cidvyoma svapnākāśapuraṃ jagat ,
ābhātamevāsatyaṃ ca nūnaṃ satyamiva sthitam 4
4. sargādau iva citvyoma svapnākāśapuram jagat
ābhātam eva asatyam ca nūnam satyam iva sthitam
4. jagat sargādau iva citvyoma svapnākāśapuram (iva).
ābhātam asatyam eva ca nūnam satyam iva sthitam.
4. Just as at the beginning of creation (sarga), the world is the space of consciousness (citvyoma) and a dream-sky-city. Though it has appeared as unreal (asatya), it certainly stands as if real (satya).
तज्ज्ञाज्ञातो न मूर्खाणामज्ञाज्ञातो न तद्विदाम् ।
विद्यते सर्गशब्दार्थः सत्यासत्यमयात्मकः ॥ ५ ॥
tajjñājñāto na mūrkhāṇāmajñājñāto na tadvidām ,
vidyate sargaśabdārthaḥ satyāsatyamayātmakaḥ 5
5. tatjñaājñātaḥ na mūrkāṇām ajñaājñātaḥ na tatvidām
vidyate sargaśabdārthaḥ satyāsatyamayaātmakaḥ
5. sargaśabdārthaḥ satyāsatyamayaātmakaḥ vidyate.
saḥ tatjñaājñātaḥ asti,
(kintu) mūrkāṇām na asti.
saḥ ajñaājñātaḥ asti,
(kintu) tatvidām na asti.
5. The meaning of the word 'creation' (sarga), which is characterized by both reality and unreality, exists in such a way that it is understood as 'unknown to those who know ultimate reality' (Brahman) but 'not for the ignorant' (who perceive it as real). Conversely, it is understood as 'unknown to the ignorant' but 'not for those who know ultimate reality' (who perceive its illusory nature).
तज्ज्ञाज्ञयोस्तयोरन्तःप्रतिपत्तौ तु यत्स्थितम् ।
न बोद्धुं न च वक्तुं ते जानीतस्तौ परस्परम् ॥ ६ ॥
tajjñājñayostayorantaḥpratipattau tu yatsthitam ,
na boddhuṃ na ca vaktuṃ te jānītastau parasparam 6
6. tat-jña-ajñayoḥ tayoḥ antaḥ-pratipattau tu yat sthitam
na boddhum na ca vaktum te jānītaḥ tau parasparam
6. yat tayoḥ tat-jña-ajñayoḥ antaḥ-pratipattau sthitam,
tau te na boddhum na ca vaktum parasparam jānītaḥ.
6. That which is established within the inner comprehension of those two – the knower and the ignorant – those two are unable to understand or express to each other.
स्वबुद्धौ स्वर्गशब्दार्थो मिथोन्तस्तत्किलानयोः ।
स्थैर्यास्थैर्ये जाग्रतो द्वे अक्षीबक्षीवयोरिव ॥ ७ ॥
svabuddhau svargaśabdārtho mithontastatkilānayoḥ ,
sthairyāsthairye jāgrato dve akṣībakṣīvayoriva 7
7. sva-buddhau svarga-śabda-arthau mithaḥ antaḥ tat kila
anayoḥ sthairya-asthairye jāgrataḥ dve akṣība-akṣīvayoḥ iva
7. anayoḥ sva-buddhau svarga-śabda-arthau mithaḥ antaḥ tat kila.
dve sthairya-asthairye akṣība-akṣīvayoḥ iva jāgrataḥ.
7. Indeed, for these two (the knower and the ignorant), the intrinsic meanings of the word "heaven" (svarga) differ within their own intellects. Two states, stability and instability, are present for them, just as they are for a sober person and an intoxicated person.
द्रवस्थितिमिता यद्वत्सरिद्वारिणि वीचयः ।
चितौ स्थितिमितास्तद्वच्चेतनात्सर्गवीचयः ॥ ८ ॥
dravasthitimitā yadvatsaridvāriṇi vīcayaḥ ,
citau sthitimitāstadvaccetanātsargavīcayaḥ 8
8. drava-sthiti-mitāḥ yat-vat sarit-vāriṇi vīcayaḥ
citau sthiti-mitāḥ tat-vat cetanāt sarga-vīcayaḥ
8. yat-vat vīcayaḥ sarit-vāriṇi drava-sthiti-mitāḥ,
tat-vat citau sthiti-mitāḥ cetanāt sarga-vīcayaḥ.
8. Just as waves are delimited by their liquid state in river water, similarly, the waves of creation originating from pure consciousness (cetanā) are delimited by their state within consciousness (cit).
चिद्रूपं यन्न किंचित्तदिदं किंचिदवस्थितम् ।
भाति दृश्यमिवादृश्यमपि स्वप्नपुरेष्विव ॥ ९ ॥
cidrūpaṃ yanna kiṃcittadidaṃ kiṃcidavasthitam ,
bhāti dṛśyamivādṛśyamapi svapnapureṣviva 9
9. cit-rūpam yat na kiñcit tat idam kiñcit avasthitam
bhāti dṛśyam iva adṛśyam api svapna-pureṣu iva
9. yat cit-rūpam na kiñcit,
tat idam kiñcit avasthitam bhāti,
adṛśyam api dṛśyam iva svapna-pureṣu iva.
9. That which is pure consciousness (cit-rūpam), though it is not any particular thing, yet appears as this (world) and something (specific) that is established, shining forth as if visible, even though it is intrinsically invisible, just like in dream cities.
चिच्छायेयं प्रकचति जगदित्यभिशब्दिता ।
नन्वमूर्तैव मूर्तेव द्रव्यच्छायेव वै तता ॥ १० ॥
cicchāyeyaṃ prakacati jagadityabhiśabditā ,
nanvamūrtaiva mūrteva dravyacchāyeva vai tatā 10
10. cit-cchāyā iyam prakacati jagat iti abhiśabditā |
nanu amūrtā eva mūrtā iva dravya-cchāyā iva vai tatā
10. iyam cit-cchāyā jagat iti abhiśabditā prakacati nanu
amūrtā eva mūrtā iva vai dravya-cchāyā iva tatā
10. This shadow of consciousness (cit-chāyā), which is called the world, manifests itself. Indeed, it is truly formless, yet it appears as if with form, expanded like the shadow of a material substance.
कायमात्रकमेवेदं भ्रान्तिमात्रमसन्मयम् ।
पिशाचविभ्रमालोकप्रायमायासनं दृढम् ॥ ११ ॥
kāyamātrakamevedaṃ bhrāntimātramasanmayam ,
piśācavibhramālokaprāyamāyāsanaṃ dṛḍham 11
11. kāya-mātrakam eva idam bhrānti-mātram asat-mayam
| piśāca-vibhrama-āloka-prāya-māyā-āsanam dṛḍham
11. idam eva kāya-mātrakam bhrānti-mātram asat-mayam
dṛḍham piśāca-vibhrama-āloka-prāya-māyā-āsanam
11. This is nothing but a body, merely an illusion, inherently unreal. It is a firmly established state of illusion (māyā), like a vision caused by the delusion of a ghost.
मनोराज्यमिवासत्यं लोलं लम्बाम्बुबिन्दुवत् ।
द्वाभ्यामित्यनुभूतिभ्यां यदसत्तत्र कात्मता ॥ १२ ॥
manorājyamivāsatyaṃ lolaṃ lambāmbubinduvat ,
dvābhyāmityanubhūtibhyāṃ yadasattatra kātmatā 12
12. manaḥ-rājyam iva asatyam lolam lamba-ambu-bindu-vat
| dvābhyām iti anubhūtibhyām yat asat tatra kā ātmatā
12. manaḥ-rājyam iva asatyam lolam lamba-ambu-bindu-vat yat asat dvābhyām iti anubhūtibhyām,
tatra kā ātmatā
12. It is unreal, like a mental kingdom (mano-rājya), and as fickle as a hanging drop of water. Given that it is unreal through these two experiences, what kind of selfhood (ātmatā) could possibly exist there?
विदार्यदारुरववत्तरङ्गानिलशब्दवत् ।
खे शब्दाः पवनस्फोटा भान्त्यर्था वासनोदयाः ॥ १३ ॥
vidāryadāruravavattaraṅgānilaśabdavat ,
khe śabdāḥ pavanasphoṭā bhāntyarthā vāsanodayāḥ 13
13. vidārya dāru-rava-vat taraṅga-anila-śabda-vat | khe
śabdāḥ pavana-sphoṭāḥ bhānti arthāḥ vāsanā-udayāḥ
13. khe śabdāḥ vidārya dāru-rava-vat taraṅga-anila-śabda-vat
pavana-sphoṭāḥ arthāḥ bhānti vāsanā-udayāḥ
13. Sounds in space (kha) are like the noise of wood being split, and like the sound of waves and wind. These sounds are merely bursts of wind, which appear as if they are distinct objects, arising from latent impressions (vāsanā).
सर्गादितः स्वपरिभा कचति स्वप्नशैलवत् ।
वस्तुतस्तु न शब्दोस्ति नार्थोऽस्ति न च दृश्यता ॥ १४ ॥
sargāditaḥ svaparibhā kacati svapnaśailavat ,
vastutastu na śabdosti nārtho'sti na ca dṛśyatā 14
14. sargāditaḥ svaparibhā kacati svapnaśailavat vastutaḥ
tu na śabdaḥ asti na arthaḥ asti na ca dṛśyatā
14. sargāditaḥ svaparibhā svapnaśailavat kacati tu vastutaḥ
śabdaḥ na asti arthaḥ na asti ca dṛśyatā na asti
14. From the very beginning of creation, its own appearance (svaparibhā) manifests like a mountain seen in a dream. However, in reality, there is neither word, nor meaning, nor any visible phenomenon.
यदिदं चास्ति चाभाति तत्सर्वं परमार्थसत् ।
अन्यादृक्कारणाभावात्सर्गादावेव नोदितम् ॥ १५ ॥
yadidaṃ cāsti cābhāti tatsarvaṃ paramārthasat ,
anyādṛkkāraṇābhāvātsargādāveva noditam 15
15. yat idam ca asti ca ābhāti tat sarvam paramārthasat
anyādṛkkāraṇābhāvāt sargādau eva na uditam
15. yat idam ca asti ca ābhāti tat sarvam paramārthasat
anyādṛkkāraṇābhāvāt sargādau eva na uditam
15. Whatever exists and appears is all the supreme reality (paramārthasat). Due to the absence of any other distinct cause, it was not created at the very beginning of creation (sarga).
निरस्तशब्दभेदार्थमनिरस्ताखिलार्थकम् ।
शाम्यामि परिनिर्वामि व्योमैवास्मीति बुद्ध्यताम् ॥ १६ ॥
nirastaśabdabhedārthamanirastākhilārthakam ,
śāmyāmi parinirvāmi vyomaivāsmīti buddhyatām 16
16. nirastaśabdabhedārtham anirastākhilārthakam
śāmyāmi parinirvāmi vyoma eva asmi iti buddhyatām
16. nirastaśabdabhedārtham anirastākhilārthakam
śāmyāmi parinirvāmi vyoma eva asmi iti buddhyatām
16. Let it be understood that I am pacified, I attain complete liberation (nirvāṇa), and I am indeed space (vyoman) - I, who have eliminated the distinction between words and meanings, yet have not rejected the meaning of all things.
त्यज्यतामात्मविश्रान्त्या शुद्धबोधैकरूपया ।
जीवेऽजवं जवीभावस्त्वसदुत्थित आत्मना ॥ १७ ॥
tyajyatāmātmaviśrāntyā śuddhabodhaikarūpayā ,
jīve'javaṃ javībhāvastvasadutthita ātmanā 17
17. tyajyatām ātmaviśrāntyā śuddhabodhaikarūpayā
jīve ajavam javībhāvaḥ tu asat utthitaḥ ātmanā
17. jīve ajavam javībhāvaḥ tu asat ātmanā utthitaḥ
śuddhabodhaikarūpayā ātmaviśrāntyā tyajyatām
17. Let the swift and agitated state (javībhāva) within the individual soul (jīva) - which, though unreal (asat), is brought forth by the Self (ātman) - be relinquished through steady abiding in the Self (ātman), characterized by pure, singular consciousness.
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ।
आत्मात्मना न चेत्त्रातस्तदुपायोऽस्ति नेतरः ॥ १८ ॥
ātmaiva hyātmano bandhurātmaiva ripurātmanaḥ ,
ātmātmanā na cettrātastadupāyo'sti netaraḥ 18
18. ātmā eva hi ātmanaḥ bandhuḥ ātmā eva ripuḥ ātmanaḥ
ātmā ātmanā na cet trātaḥ tat upāyaḥ asti na itaraḥ
18. hi ātmanaḥ ātmā eva bandhuḥ ātmanaḥ ātmā eva ripuḥ
cet ātmanā ātmā na trātaḥ tat itaraḥ upāyaḥ na asti
18. Indeed, one's own self (ātman) is one's friend, and one's own self (ātman) is also one's enemy. If the self (ātman) is not protected by the self (ātman), then there is no other means.
तर तारुण्यमस्तीदं यावत्ते तावदम्बुधेः ।
ननु संसारनाम्नोऽस्माद्बुद्ध्या नावा विशुद्धया ॥ १९ ॥
tara tāruṇyamastīdaṃ yāvatte tāvadambudheḥ ,
nanu saṃsāranāmno'smādbuddhyā nāvā viśuddhayā 19
19. tara tāruṇyam asti idam yāvat te tāvat ambudheḥ
nanu saṃsāra nāmnaḥ asmāt buddhyā nāvā viśuddhayā
19. nanu te idam tāruṇyam yāvat asti tāvat asmāt
saṃsāra nāmnaḥ ambudheḥ viśuddhayā buddhyā nāvā tara
19. Indeed, while this youth is yours, cross over this ocean named saṃsāra by means of a pure boat of intellect.
अद्यैव कुरु यच्छ्रेयो वृद्धः सन्किं करिष्यसि ।
स्वगात्राण्यपि भाराय भवन्ति हि विपर्यये ॥ २० ॥
adyaiva kuru yacchreyo vṛddhaḥ sankiṃ kariṣyasi ,
svagātrāṇyapi bhārāya bhavanti hi viparyaye 20
20. adya eva kuru yat śreyaḥ vṛddhaḥ san kim kariṣyasi
svagātrāṇi api bhārāya bhavanti hi viparyaye
20. adya eva yat śreyaḥ kuru vṛddhaḥ san kim kariṣyasi
hi viparyaye svagātrāṇi api bhārāya bhavanti
20. Do that which is beneficial today itself. What will you accomplish when you are old? Indeed, in a reverse situation (like old age or adversity), even one's own limbs become a burden.
शैशवं वार्धकं ज्ञेयं तिर्यक्त्वं मृतिरेव च ।
तारुण्यमेव जीवस्य जीवितं तद्विवेकि चेत् ॥ २१ ॥
śaiśavaṃ vārdhakaṃ jñeyaṃ tiryaktvaṃ mṛtireva ca ,
tāruṇyameva jīvasya jīvitaṃ tadviveki cet 21
21. śaiśavam vārdhakam jñeyam tiryaktvam mṛtiḥ eva
ca tāruṇyam eva jīvasya jīvitam tat viveki cet
21. śaiśavam vārdhakam tiryaktvam ca mṛtiḥ eva jñeyam
cet tat viveki tāruṇyam eva jīvasya jīvitam
21. Childhood, old age, the animal state, and death - these should be known (as stages of existence). Youth alone is the life of a living being (jīva), provided that it is accompanied by discernment.
संसारमिममासाद्य विद्युतसंपातचञ्चलम् ।
सच्छास्त्रसाधुसंपर्कैः कर्दमात्सारमुद्धरेत् ॥ २२ ॥
saṃsāramimamāsādya vidyutasaṃpātacañcalam ,
sacchāstrasādhusaṃparkaiḥ kardamātsāramuddharet 22
22. saṃsāram imam āsādya vidyutsampātacañcalam
sacchāstrasādhusaṃparkaiḥ kardamāt sāram uddharet
22. imam vidyutsampātacañcalam saṃsāram āsādya
sacchāstrasādhusaṃparkaiḥ kardamāt sāram uddharet
22. One should extract the essence from the mud (of existence) by associating with good scriptures and virtuous individuals, having come into this cycle of worldly existence (saṃsāra), which is as transient as a flash of lightning.
अहो बत नराः क्रूरा गतिः कैषां भविष्यति ।
कुर्वन्ति कर्दमोन्मग्ने नात्मन्यपि निजोदयम् ॥ २३ ॥
aho bata narāḥ krūrā gatiḥ kaiṣāṃ bhaviṣyati ,
kurvanti kardamonmagne nātmanyapi nijodayam 23
23. aho bata narāḥ krūrāḥ gatiḥ keṣām bhaviṣyati
kurvanti kardamonmagne na ātmani api nijodayam
23. aho bata krūrāḥ narāḥ,
keṣām gatiḥ bhaviṣyati? kardamonmagne ātmani api nijodayam na kurvanti
23. Alas, what will be the destiny of these cruel individuals? Even when deeply immersed in the mire (of worldly existence), they do not strive for their own spiritual progress or inner awakening (ātman) within themselves.
यथा मृन्मयवेतालसभा ग्राम्यस्य भङ्गदा ।
यथा भूतार्थविज्ञानान्मृन्मय्येव न भङ्गदा ॥ २४ ॥
yathā mṛnmayavetālasabhā grāmyasya bhaṅgadā ,
yathā bhūtārthavijñānānmṛnmayyeva na bhaṅgadā 24
24. yathā mṛnmayavetālasabhā grāmyasya bhaṅgadā
yathā bhūtārthavijñānāt mṛnmayī eva na bhaṅgadā
24. yathā grāmyasya mṛnmayavetālasabhā bhaṅgadā,
yathā bhūtārthavijñānāt mṛnmayī eva na bhaṅgadā
24. Just as an assembly of clay demons (vetāla) causes distress for an uninitiated villager, so too, with the realization of its true nature, it is understood to be merely made of clay and thus no longer causes any harm.
तथा ब्रह्ममयी दृश्यलक्ष्मीरज्ञस्य भङ्गदा ।
यथा भूतार्थविज्ञाने ब्रह्मैवास्ते न भङ्गदा ॥ २५ ॥
tathā brahmamayī dṛśyalakṣmīrajñasya bhaṅgadā ,
yathā bhūtārthavijñāne brahmaivāste na bhaṅgadā 25
25. tathā brahmamayī dṛśyalakṣmīḥ ajñasya bhaṅgadā
yathā bhūtārthavijñāne brahma eva āste na bhaṅgadā
25. tathā ajñasya brahmamayī dṛśyalakṣmīḥ bhaṅgadā,
yathā bhūtārthavijñāne brahma eva āste na bhaṅgadā
25. Similarly, the visible world (dṛśya-lakṣmī), being (ultimately) of the nature of "brahman" (brahmamayī), causes distress for the ignorant. Just as, with the realization of its true nature, it is (revealed to be) "brahman" alone and no longer causes any harm.
शाम्यत्यशान्तमेवेदं स्थितमेव विलीयते ।
दृश्यं तत्त्वपरिज्ञानाद्दृश्यमानं न दृश्यते ॥ २६ ॥
śāmyatyaśāntamevedaṃ sthitameva vilīyate ,
dṛśyaṃ tattvaparijñānāddṛśyamānaṃ na dṛśyate 26
26. śāmyati aśāntam eva idam sthitam eva vilīyate
dṛśyam tattvaparjñānāt dṛśyamānam na dṛśyate
26. idam aśāntam eva śāmyati,
idam sthitam eva vilīyate.
tattvaparjñānāt dṛśyamānam dṛśyam na dṛśyate
26. This agitated (world) indeed becomes calm, and this very existing (phenomenal world) dissolves. Through the complete knowledge of reality (tattva), that which is merely perceived as visible is no longer truly seen.
स्फुटानुभवनस्यापि स्वप्नकाले निजे यथा ।
परिज्ञानादसत्यत्वमेव सत्यपदं गता ॥ २७ ॥
sphuṭānubhavanasyāpi svapnakāle nije yathā ,
parijñānādasatyatvameva satyapadaṃ gatā 27
27. sphuṭa anubhavanasya api svapnakāle nije yathā
parijñānāt asatyatvam eva satyapadam gatā
27. yathā nije svapnakāle sphuṭa anubhavanasya
api parijñānāt asatyatvam eva satyapadam gatā
27. Just as, in one's own dream, even a vivid experience, through complete knowledge, leads to the realization (jñapti, implied) that its unreality (asatyatvam) itself has attained the status of ultimate truth (satyapadam).
तथानुभूयमानापि सर्गसंवेदनाम्बरे ।
चिन्मये तत्त्वविज्ञानाच्छून्यतैवावशिष्यते ॥ २८ ॥
tathānubhūyamānāpi sargasaṃvedanāmbare ,
cinmaye tattvavijñānācchūnyataivāvaśiṣyate 28
28. tathā anubhūyamānā api sargasamvedanā ambare
cinmaye tattvavijñānāt śūnyatā eva avaśiṣyate
28. tathā,
cinmaye sargasamvedanā ambare anubhūyamānā api,
tattvavijñānāt śūnyatā eva avaśiṣyate
28. Similarly, even though it is being experienced in the conscious (cinmaya) sky of cosmic perception, through the special knowledge of reality (tattva), only emptiness (śūnyatā) remains.
जातिज्वरज्वलितजीवितजङ्गलेषु जीर्णानि वातहरिणाहरणक्रमेण ।
माद्यन्मनःपवनपातयुतान्यमूनि जित्वेन्द्रियाणि जयमेहि जहीहि जन्म ॥ २९ ॥
jātijvarajvalitajīvitajaṅgaleṣu jīrṇāni vātahariṇāharaṇakrameṇa ,
mādyanmanaḥpavanapātayutānyamūni jitvendriyāṇi jayamehi jahīhi janma 29
29. jātijvarajvalitajīvitajaṅgaleṣu
jīrṇāni vātahariṇāharaṇakrameṇa
mādyatmanas pavanapātayutāni amūni jitvā
indriyāṇi jayam ehi jahīhi janma
29. jātijvarajvalitajīvitajaṅgaleṣu
jīrṇāni vātahariṇāharaṇakrameṇa
mādyatmanas pavanapātayutāni amūni
indriyāṇi jitvā jayam ehi janma jahīhi
29. In the jungles of life, which are inflamed by the fever of birth, conquer these senses (indriya) – which are deeply ingrained, act like swift deer carried away by the wind, and are endowed with the restless surge of the maddening mind (manas) – having done so, attain victory and abandon rebirth (janma).

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 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 (current chapter) 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