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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-163

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श्रीराम उवाच ।
विनेन्द्रियजयेनेदं नाज्ञत्वमुपशाम्यति ।
तदिन्द्रियाणि जीयन्ते कथं कथय मे मुने ॥ १ ॥
śrīrāma uvāca ,
vinendriyajayenedaṃ nājñatvamupaśāmyati ,
tadindriyāṇi jīyante kathaṃ kathaya me mune 1
1. śrīrāma uvāca vinā indriyajayena idam na ajñatvam
upaśāmyati tat indriyāṇi jīyante katham kathaya me mune
1. śrīrāma uvāca mune vinā indriyajayena idam ajñatvam
na upaśāmyati tat indriyāṇi katham jīyante me kathaya
1. Shri Rama said: "Without achieving mastery over the senses (indriya-jaya), this state of ignorance does not diminish. Therefore, tell me, O sage, how can the senses be truly subdued?"
श्रीवसिष्ठ उवाच ।
न च प्रभूतभोगेषु न पुंस्त्वे न च जीविते ।
न चेन्द्रियजयोन्मुक्तौ दीपस्तनुदृशो यथा ॥ २ ॥
śrīvasiṣṭha uvāca ,
na ca prabhūtabhogeṣu na puṃstve na ca jīvite ,
na cendriyajayonmuktau dīpastanudṛśo yathā 2
2. śrīvasiṣṭha uvāca na ca prabhūtabhogeṣu na puṃstve na ca
jīvite na ca indriyajayonmuktau dīpaḥ tanudṛśaḥ yathā
2. śrīvasiṣṭha uvāca na ca prabhūtabhogeṣu na puṃstve na ca
jīvite na ca indriyajayonmuktau yathā dīpaḥ tanudṛśaḥ
2. Shri Vashistha said: "Mastery over the senses (indriya-jaya) is not found among those indulged in abundant pleasures, nor in those proud of their virility, nor in those deeply attached to life. Nor is it found in the state of being free from the control of senses, just as a lamp is for a person with weak eyesight."
तदिन्द्रियजये युक्तिमिमामविकलां श्रृणु ।
सिद्धिमेति स्वयत्नेन सुखेन तनुरेतया ॥ ३ ॥
tadindriyajaye yuktimimāmavikalāṃ śrṛṇu ,
siddhimeti svayatnena sukhena tanuretayā 3
3. tat indriyajaye yuktim imām avikalām śṛṇu
siddhim eti svayatnena sukhena tanuḥ etayā
3. tat indriyajaye imām avikalām yuktim śṛṇu
etayā tanuḥ svayatnena sukhena siddhim eti
3. Therefore, listen to this complete and perfect method for achieving mastery over the senses (indriya-jaya). Through this method, a person attains success easily by their own effort.
चिन्मात्रं पुरुषं विद्धि चेतनाज्जीवनामकम् ।
यच्चेतति स जीवोऽन्तस्तन्मयो भवति क्षणात् ॥ ४ ॥
cinmātraṃ puruṣaṃ viddhi cetanājjīvanāmakam ,
yaccetati sa jīvo'ntastanmayo bhavati kṣaṇāt 4
4. cinmātram puruṣam viddhi cetanāt jīvanāmakam yat
cetati saḥ jīvaḥ antaḥ tanmayaḥ bhavati kṣaṇāt
4. puruṣam cinmātram viddhi cetanāt jīvanāmakam yat
cetati saḥ antaḥ jīvaḥ kṣaṇāt tanmayaḥ bhavati
4. Understand the supreme cosmic person (puruṣa) as pure consciousness (cinmātra). From this consciousness, it is named the individual soul (jīva). Whatever (being) is conscious, that individual soul (jīva) residing within quickly becomes identical with that (supreme consciousness).
संवित्प्रयत्नसंबोधनिशिताङ्कुशकर्षणैः ।
मनोमतङ्गजं मत्तं जित्वा जयति नान्यथा ॥ ५ ॥
saṃvitprayatnasaṃbodhaniśitāṅkuśakarṣaṇaiḥ ,
manomataṅgajaṃ mattaṃ jitvā jayati nānyathā 5
5. saṃvitprayatnasaṃbodhaniśitāṅkuśakarṣaṇaiḥ
manaḥ mataṅgajam mattam jitvā jayati na anyathā
5. saṃvitprayatnasaṃbodhaniśitāṅkuśakarṣaṇaiḥ
mattam manaḥ mataṅgajam jitvā jayati na anyathā
5. One triumphs only by conquering the intoxicated elephant of the mind, through the sharpened goad of awareness, persistent effort, and profound comprehension; there is no other way.
चित्तमिन्द्रियसेनाया नायकं तज्जयाज्जयः ।
उपानद्गूढपादस्य ननु चर्मावृतैव भूः ॥ ६ ॥
cittamindriyasenāyā nāyakaṃ tajjayājjayaḥ ,
upānadgūḍhapādasya nanu carmāvṛtaiva bhūḥ 6
6. cittam indriyasenāyāḥ nāyakam tat jayāt jayaḥ
upānadgūḍhapādasya nanu carmāvṛtā eva bhūḥ
6. cittam indriyasenāyāḥ nāyakam.
tat jayāt jayaḥ.
nanu upānadgūḍhapādasya bhūḥ carmāvṛtā eva.
6. The mind (citta) is the leader of the army of senses; victory is achieved by conquering it. Indeed, for one whose foot is covered by a sandal, the entire earth is as if covered by leather.
संविदं संविदाकाशे संरोप्य हृदि तिष्ठतः ।
स्वयमेव मनः शाम्येन्नीहार इव शारदः ॥ ७ ॥
saṃvidaṃ saṃvidākāśe saṃropya hṛdi tiṣṭhataḥ ,
svayameva manaḥ śāmyennīhāra iva śāradaḥ 7
7. saṃvidam saṃvidākāśe saṃropya hṛdi tiṣṭhataḥ
svayam eva manaḥ śāmyet nīhāraḥ iva śāradaḥ
7. hṛdi saṃvidam saṃvidākāśe saṃropya tiṣṭhataḥ,
manaḥ svayam eva śāmyet śāradaḥ nīhāraḥ iva.
7. For one who, having established awareness within the expanse of consciousness, remains centered in the heart, the mind itself will spontaneously calm down, just like autumnal mist dissipates.
स्वसंविद्यत्नसंरोधाद्यथा चेतः प्रशाम्यति ।
न तथाङ्ग तपस्तीर्थविद्यायज्ञक्रियागणैः ॥ ८ ॥
svasaṃvidyatnasaṃrodhādyathā cetaḥ praśāmyati ,
na tathāṅga tapastīrthavidyāyajñakriyāgaṇaiḥ 8
8. svasaṃvidyatnasaṃrodhāt yathā cetaḥ praśāmyati
na tathā aṅga tapastīrthavidyāyajñakriyāgaṇaiḥ
8. aṅga,
yathā svasaṃvidyatnasaṃrodhāt cetaḥ praśāmyati,
tathā tapastīrthavidyāyajñakriyāgaṇaiḥ na.
8. O dear one (aṅga), just as the mind (cetas) is completely calmed by the disciplined effort of self-awareness, it is not pacified in the same way by multitudes of austerities (tapas), sacred pilgrimages, Vedic knowledge, and ritual Vedic rituals (yajña).
यच्च संवेद्यते किंचित्तत्तत्संविदि संविदा ।
नूनं विस्मार्यते यत्नाद्भोगानामिति तज्जयः ॥ ९ ॥
yacca saṃvedyate kiṃcittattatsaṃvidi saṃvidā ,
nūnaṃ vismāryate yatnādbhogānāmiti tajjayaḥ 9
9. yat ca saṃvedyate kiñcit tat tat saṃvidi saṃvidā
nūnam vismāryate yatnāt bhogānām iti tat jayaḥ
9. yat ca kiñcit tat saṃvidi saṃvidā saṃvedyate tat
nūnam yatnāt bhogānām vismāryate iti tat jayaḥ
9. Whatever little is perceived within consciousness (saṃvit) by consciousness (saṃvit) itself, that (perception) is certainly made to be forgotten with effort. The victory (jaya) lies precisely in this forgetting of worldly enjoyments (bhoga).
स्वसंवेदनयत्नेन विषयामिषतोऽनिशम् ।
किंचित्संरोधिता संवित्तत्प्राप्तं वैबुधं पदम् ॥ १० ॥
svasaṃvedanayatnena viṣayāmiṣato'niśam ,
kiṃcitsaṃrodhitā saṃvittatprāptaṃ vaibudhaṃ padam 10
10. svasaṃvedanayatnena viṣayāmiṣataḥ aniśam kiñcit
saṃrodhitā saṃvit tat prāptam vaibudham padam
10. svasaṃvedanayatnena aniśam viṣayāmiṣataḥ kiñcit saṃrodhitā saṃvit,
tat vaibudham padam prāptam
10. By constant effort towards self-awareness (svasaṃvedana), when consciousness (saṃvit) is somewhat restrained from the lure of sense objects (viṣaya), that indeed is the attainment of the divine state.
स्वधर्मव्यवहारेण यदायाति तदेव मे ।
रोचते नान्यदित्येव पदे वज्रदृढीभव ॥ ११ ॥
svadharmavyavahāreṇa yadāyāti tadeva me ,
rocate nānyadityeva pade vajradṛḍhībhava 11
11. svadharmavyavahāreṇa yat āyāti tat eva me
rocate na anyat iti eva pade vajradṛḍhībhava
11. svadharmavyavahāreṇa yat āyāti,
tat eva me rocate; na anyat.
iti eva pade vajradṛḍhībhava
11. "Whatever accrues through the conduct of one's own intrinsic nature (dharma), only that pleases me, and nothing else." With this conviction, become firm as a diamond in this state (or principle).
संवित्प्रवृत्तिमर्थेषु विरुद्धेषु विवर्जयन् ।
अर्जयञ्छमसंतोषौ यः स्थितः स जितेन्द्रियः ॥ १२ ॥
saṃvitpravṛttimartheṣu viruddheṣu vivarjayan ,
arjayañchamasaṃtoṣau yaḥ sthitaḥ sa jitendriyaḥ 12
12. saṃvitpravṛttim artheṣu viruddheṣu vivarjayan
arjayan śamasaṃtoṣau yaḥ sthitaḥ sa jitendriyaḥ
12. yaḥ viruddheṣu artheṣu saṃvitpravṛttim vivarjayan śamasaṃtoṣau arjayan sthitaḥ,
sa jitendriyaḥ
12. Abandoning the inclination of consciousness (saṃvit) towards contradictory objects, and cultivating tranquility (śama) and contentment (saṃtoṣa) - he who remains in such a state is indeed one who has conquered his senses (jitendriya).
संविद्रसिकतास्वन्तस्तथा नीरसतासु च ।
यस्य नोद्वेगमायाति मनस्तस्योपशाम्यति ॥ १३ ॥
saṃvidrasikatāsvantastathā nīrasatāsu ca ,
yasya nodvegamāyāti manastasyopaśāmyati 13
13. saṃvit rasikatāsu antas tathā nīrasatāsu ca
yasya na udvegaṃ āyāti manas tasya upaśāmyati
13. yasya manas antas saṃvit rasikatāsu tathā
nīrasatāsu ca udvegaṃ na āyāti tasya upaśāmyati
13. The mind (manas) of a person who does not experience agitation (udvega) within, whether amidst states of inner delight (saṃvidrasikatā) or in situations of indifference (nīrasatā), attains tranquility.
संवित्प्रयत्नसंरोधान्मनः स्वायनमुज्झति ।
चेतश्चपलतोन्मुक्तं विवेकमनुधावति ॥ १४ ॥
saṃvitprayatnasaṃrodhānmanaḥ svāyanamujjhati ,
cetaścapalatonmuktaṃ vivekamanudhāvati 14
14. saṃvitprayatnasaṃrodhāt manas sva āyanam ujjhati
cetas ca capalatā unmuktaṃ vivekam anudhāvati
14. saṃvitprayatnasaṃrodhāt manas sva āyanam ujjhati
cetas ca capalatā unmuktaṃ vivekam anudhāvati
14. Through the restraint of conscious (saṃvit) effort, the mind (manas) abandons its usual inclinations. The consciousness (cetas), freed from restlessness, then pursues discrimination (viveka).
विवेकवानुदारात्मा विजितेन्द्रिय उच्यते ।
वासनावीचिवेगेन भवाब्धौ न स मुह्यते ॥ १५ ॥
vivekavānudārātmā vijitendriya ucyate ,
vāsanāvīcivegena bhavābdhau na sa muhyate 15
15. vivekavān udārātmā vijitendriyaḥ ucyate
vāsanāvīcivegena bhavābdhau na sa muhyate
15. vivekavān udārātmā vijitendriyaḥ ucyate
saḥ vāsanāvīcivegena bhavābdhau na muhyate
15. A person endowed with discrimination (viveka), noble-hearted, and one who has conquered their senses (indriya) is truly considered such. By the powerful waves of latent desires (vāsanā), such a one is not bewildered in the ocean of worldly existence (saṃsāra).
साधुसंपर्कसच्छास्त्रसमालोकनतोऽनिशम् ।
जितेन्द्रियो यथावस्तु जगत्सत्यं प्रपश्यति ॥ १६ ॥
sādhusaṃparkasacchāstrasamālokanato'niśam ,
jitendriyo yathāvastu jagatsatyaṃ prapaśyati 16
16. sādhusaṃparka sacchāstrasamālokanataḥ aniśam
jitendriyaḥ yathāvastu jagat satyam prapaśyati
16. jitendriyaḥ aniśam sādhusaṃparka sacchāstrasamālokanataḥ
jagat yathāvastu satyam prapaśyati
16. Through constant association with virtuous individuals (sādhu) and diligent study of beneficial scriptures (śāstra), one who has conquered their senses (indriya) perceives the world (jagat) as it truly is, recognizing its ultimate reality (satya).
सत्यावलोकनाच्छान्तिमेति संसारसंभ्रमः ।
मराविव जलज्ञानं मिथ्यापतनदुःखदम् ॥ १७ ॥
satyāvalokanācchāntimeti saṃsārasaṃbhramaḥ ,
marāviva jalajñānaṃ mithyāpatanaduḥkhadam 17
17. satyāvalokanāt śāntim eti saṃsārasambhramaḥ
marau iva jalajñānam mithyāpatanaduḥkhadam
17. satyāvalokanāt saṃsārasambhramaḥ śāntim eti
marau iva jalajñānam mithyāpatanaduḥkhadam
17. Through the direct perception of truth (satya), the bewilderment of cyclic existence (saṃsāra) comes to an end, just as in a desert, the false perception of water (a mirage), which causes the sorrow of a futile pursuit, disappears.
अचेत्यमेव चिन्मात्रमिदं जगदिति स्थितम् ।
इत्येव सत्यबोधस्य बन्धमोक्षदृशौ कुतः ॥ १८ ॥
acetyameva cinmātramidaṃ jagaditi sthitam ,
ityeva satyabodhasya bandhamokṣadṛśau kutaḥ 18
18. acetyam eva cinmātram idam jagat iti sthitam
iti eva satyabodhasya bandhamokṣadṛśau kutaḥ
18. idam jagat acetyam eva cinmātram iti sthitam
iti eva satyabodhasya bandhamokṣadṛśau kutaḥ
18. This world (jagat) is established as purely consciousness (cit), beyond conception. For one possessing true understanding, from where could the perspectives of bondage and liberation (mokṣa) possibly arise?
अनाकारं यथा वारि क्षीणं वहति नो पुनः ।
अकारणं तथा दृश्यं ज्ञानच्छिन्नं न रोहति ॥ १९ ॥
anākāraṃ yathā vāri kṣīṇaṃ vahati no punaḥ ,
akāraṇaṃ tathā dṛśyaṃ jñānacchinnaṃ na rohati 19
19. anākāram yathā vāri kṣīṇam vahati no punaḥ
akāraṇam tathā dṛśyam jñānacchinnam na rohati
19. yathā anākāram kṣīṇam vāri no punaḥ vahati
tathā akāraṇam jñānacchinnam dṛśyam na rohati
19. Just as water, having lost its form (by drying up) and diminished, does not flow again, similarly, the objective world (dṛśya), when understood as having no independent cause and severed by true knowledge, does not arise again.
वेदनं व्योममात्रं त्वमहमित्यादिरूपधृक् ।
वर्जयित्वैतदन्यत्स्यादहमित्यादिकं जगत् ॥ २० ॥
vedanaṃ vyomamātraṃ tvamahamityādirūpadhṛk ,
varjayitvaitadanyatsyādahamityādikaṃ jagat 20
20. vedanam vyomamātram tvamahamityādirūpadhṛk
varjayitvā etat anyat syāt ahamityādikam jagat
20. vedanam vyomamātram tvamahamityādirūpadhṛk
etat varjayitvā anyat ahamityādikam jagat syāt
20. Perception (vedana), which takes on forms like 'you' and 'I' and so forth, is merely like space (vyoman) [all-pervading and subtle]. Excluding this (consciousness itself), would there be any other world (jagat) existing, characterized by 'I' and similar concepts?
अविद्यामात्रमेवेदमहमित्यादिकं जगत् ।
चिद्व्योम्न्येव स्थितं शान्तं शून्यमात्रशरीरकम् ॥ २१ ॥
avidyāmātramevedamahamityādikaṃ jagat ,
cidvyomnyeva sthitaṃ śāntaṃ śūnyamātraśarīrakam 21
21. avidyāmātram eva idam aham iti ādikam jagat |
citvyomni eva sthitam śāntam śūnyamātraśarīrakam ||
21. idam aham iti ādikam jagat avidyāmātram eva
citvyomni eva sthitam śāntam śūnyamātraśarīrakam
21. This world, including concepts like "I" and so forth, is nothing but ignorance. It resides in the pure expanse of consciousness (cit-vyoman), inherently peaceful, and its entire substance is merely emptiness.
इदं चिद्व्योम्नि चिच्छाया जगदित्येव भासते ।
शून्यशून्यैव चिच्चासौ शून्या चेत्येव निश्चयः ॥ २२ ॥
idaṃ cidvyomni cicchāyā jagadityeva bhāsate ,
śūnyaśūnyaiva ciccāsau śūnyā cetyeva niścayaḥ 22
22. idam citvyomni cicchāyā jagat iti eva bhāsate |
śūnyaśūnyā eva cit ca asau śūnyā ca iti eva niścayaḥ ||
22. idam citvyomni cicchāyā jagat iti eva bhāsate asau cit ca śūnyaśūnyā eva,
ca śūnyā iti eva niścayaḥ
22. This reflection of consciousness (cit) within the expanse of pure consciousness (cit-vyoman) appears as "the world." And that consciousness (cit) itself is utterly devoid of anything, a mere emptiness; this is indeed the firm conclusion.
स्वप्नदर्शनदृष्टान्तः केन नामात्र खण्ड्यते ।
असन्मयोऽनुभूतश्च स्वानुभूतोऽप्यसन्मयः ॥ २३ ॥
svapnadarśanadṛṣṭāntaḥ kena nāmātra khaṇḍyate ,
asanmayo'nubhūtaśca svānubhūto'pyasanmayaḥ 23
23. svapnadarśanadṛṣṭāntaḥ kena na atra khaṇḍyate |
asanmayaḥ anubhūtaḥ ca svānubhūtaḥ api asanmayaḥ ||
23. atra svapnadarśanadṛṣṭāntaḥ kena na khaṇḍyate asanmayaḥ ca anubhūtaḥ,
svānubhūtaḥ api asanmayaḥ
23. Who here can refute the example of a dream vision? A dream, though experienced, is fundamentally unreal, and even what is experienced in one's waking state is also essentially unreal.
सोऽङ्ग संवित्तिमात्रात्मा यद्यद्राज्यं महीयते ।
नकर्तृकर्मकरणं रूपं तद्वज्जगच्चितेः ॥ २४ ॥
so'ṅga saṃvittimātrātmā yadyadrājyaṃ mahīyate ,
nakartṛkarmakaraṇaṃ rūpaṃ tadvajjagacciteḥ 24
24. saḥ aṅga saṃvittimātrātmā yat yat rājyam mahīyate
| na kartṛkarmakaraṇam rūpam tat vat jagat citeḥ ||
24. aṅga,
saḥ saṃvittimātrātmā yat yat rājyam mahīyate,
(tasya) rūpam na kartṛkarmakaraṇam tat vat jagat citeḥ
24. O dear one (aṅga), that (reality) whose essence is merely pure consciousness (saṃvitti), whatever great kingdom manifests, its true nature (rūpam) is devoid of agent, action, or instrument. Similarly, the world (jagat) is of consciousness (cit).
अकर्तृकर्मकरणमहं चिद्धनमात्रकम् ।
जगच्चेदमनिर्देश्यं स्वसंवेदनलक्षणम् ॥ २५ ॥
akartṛkarmakaraṇamahaṃ ciddhanamātrakam ,
jagaccedamanirdeśyaṃ svasaṃvedanalakṣaṇam 25
25. akartṛkarmakaraṇam aham cidghanamātrakam
jagat ca idam anirdeśyam svasaṃvedanalakṣaṇam
25. aham akartṛkarmakaraṇam cidghanamātrakam ca
idam jagat anirdeśyam svasaṃvedanalakṣaṇam
25. I am merely pure consciousness (cit), not an agent, action, or instrument. This world (jagat), too, is indefinable, characterized by self-awareness.
यथा स्वप्नेषु मरणमनुभूतं न विद्यते ।
मरौ जलेच्छाऽविद्येयं विद्यमाना न विद्यते ॥ २६ ॥
yathā svapneṣu maraṇamanubhūtaṃ na vidyate ,
marau jalecchā'vidyeyaṃ vidyamānā na vidyate 26
26. yathā svapneṣu maraṇam anubhūtam na vidyate
marau jalechā avidyā iyam vidyamānā na vidyate
26. yathā svapneṣu anubhūtam maraṇam na vidyate
iyam avidyā marau jalechā vidyamānā na vidyate
26. Just as death experienced in dreams does not truly exist, so too, this ignorance (avidyā), like the desire for water in a desert, does not exist in reality, though it appears to.
चिद्व्योम्ना काचकच्यं स्वं सर्गादौ व्योम्नि चेतितम् ।
जगदित्येव निर्मूलं काकतालीयवत्स्वयम् ॥ २७ ॥
cidvyomnā kācakacyaṃ svaṃ sargādau vyomni cetitam ,
jagadityeva nirmūlaṃ kākatālīyavatsvayam 27
27. cidvyomnā kācakacyam svam sargādau vyomni cetitam
jagat iti eva nirmūlam kākatālīyavat svayam
27. sargādau vyomni cidvyomnā svam kācakacyam cetitam
iti eva jagat nirmūlam svayam kākatālīyavat
27. By the pure expanse of consciousness (cit-vyoman), its own illusory shimmer (like a mirage) was conceived in the beginning of creation within the space (vyoman). This world (jagat), therefore, is inherently baseless and arises spontaneously, like the 'crow-and-palm-fruit' incident.
निर्मूलमेव भातीदमभातमपि भातवत् ।
तस्माद्यद्भासुरमिदं तत्तदेव पदं विदुः ॥ २८ ॥
nirmūlameva bhātīdamabhātamapi bhātavat ,
tasmādyadbhāsuramidaṃ tattadeva padaṃ viduḥ 28
28. nirmūlam eva bhāti idam abhātam api bhātavat
tasmāt yat bhāsuram idam tat tat eva padam viduḥ
28. idam abhātam api bhātavat nirmūlam eva bhāti
tasmāt yat bhāsuram idam tat tat eva padam viduḥ
28. This world (idam) appears to be baseless (nirmūlam), and though it is unmanifested, it seems to exist. Therefore, they (the wise) know that whatever shining thing is here, that alone is the ultimate state (pada).
जीवादिकचनं त्वत्र यद्भातीदं तदेव तत् ।
शून्यतैव भवेद्व्योम वार्येवावर्तवृत्तयः ॥ २९ ॥
jīvādikacanaṃ tvatra yadbhātīdaṃ tadeva tat ,
śūnyataiva bhavedvyoma vāryevāvartavṛttayaḥ 29
29. jīvādikacananaṃ tu atra yat bhāti idaṃ tat eva tat
śūnyatā eva bhavet vyoma vāri eva āvartavṛttayaḥ
29. atra tu yat idaṃ jīvādikacananaṃ bhāti tat eva tat.
śūnyatā eva vyoma bhavet.
vāri eva āvartavṛttayaḥ
29. Indeed, here, whatever appears as the collection of individual souls (jīva) and the like, that alone is the ultimate reality. Just as water alone constitutes the movements of whirlpools, so too emptiness itself becomes space.
यथावयविनो रूपमेकं सावयवं भवेत् ।
एकं जीवाद्यवयवं ब्रह्मानवयवं तथा ॥ ३० ॥
yathāvayavino rūpamekaṃ sāvayavaṃ bhavet ,
ekaṃ jīvādyavayavaṃ brahmānavayavaṃ tathā 30
30. yathā avayavinaḥ rūpam ekam sāvayavam bhavet
ekam jīvādyavayavam brahma anavayavam tathā
30. yathā avayavinaḥ ekam rūpam sāvayavam bhavet
tathā ekam anavayavam brahma jīvādyavayavam
30. Just as a single form belonging to a composite entity (avayavin) itself possesses parts, similarly, the one Brahman, though inherently partless (anavayava), appears as if it has living beings (jīva) and other entities as its constituents.
आभासमात्रं दृश्यात्म चिन्मात्रं शान्तमव्ययम् ।
स्थितमास्थाः किमेतस्मिन्स्वभावे स्वे विचार्यते ॥ ३१ ॥
ābhāsamātraṃ dṛśyātma cinmātraṃ śāntamavyayam ,
sthitamāsthāḥ kimetasminsvabhāve sve vicāryate 31
31. ābhāsamātram dṛśyātma cinmātram śāntam avyayam
sthitam āsthāḥ kim etasmin svabhāve sve vicāryate
31. dṛśyātma ābhāsamātram cinmātram śāntam avyayam
sthitam āsthāḥ sve etasmin svabhāve kim vicāryate
31. That which is of the nature of the perceptible (dṛśya) is merely an appearance (ābhāsa); pure consciousness (cit) is tranquil and imperishable. This being the established truth, O steadfast ones, what more is there to deliberate upon regarding its own intrinsic nature (svabhāva)?
नाद्यन्तमन्तःकलनाः काश्चित्सन्ति परे पदे ।
तद्रूपमेवाविद्येयं नाविद्या त्विह विद्यते ॥ ३२ ॥
nādyantamantaḥkalanāḥ kāścitsanti pare pade ,
tadrūpamevāvidyeyaṃ nāvidyā tviha vidyate 32
32. na ādyantam antaḥkalanaḥ kāścit santi pare pade
tat rūpam eva avidyā iyam na avidyā tu iha vidyate
32. pare pade ādyantam antaḥkalanaḥ kāścit na santi.
iyam avidyā tat rūpam eva.
tu iha avidyā na vidyate
32. In the supreme state (para pada), there are no internal distinctions (antaḥkalana) of beginning or end whatsoever. Indeed, this (appearance of such distinctions) is nothing but ignorance (avidyā), yet here (in the supreme state), ignorance (avidyā) itself does not truly exist.
जीवः स्वप्नाद्विशञ्जाग्रज्जाग्रतः स्वप्नमाविशन् ।
प्रबुद्धो वास्त्वबुद्धो वाप्येकरूपतया स्थितः ॥ ३३ ॥
jīvaḥ svapnādviśañjāgrajjāgrataḥ svapnamāviśan ,
prabuddho vāstvabuddho vāpyekarūpatayā sthitaḥ 33
33. jīvaḥ svapnāt viśan jāgrat jāgrataḥ svapnam āviśan
prabuddhaḥ vā astu abuddhaḥ vā api ekarūpatayā sthitaḥ
33. jīvaḥ svapnāt jāgrat viśan jāgrataḥ svapnam āviśan (ca)
prabuddhaḥ vā abuddhaḥ vā api ekarūpatayā sthitaḥ (astu)
33. The individual being (jīva), entering the waking state from the dream state and entering the dream state from the waking state, remains ever of a single nature, whether enlightened or unenlightened.
स्थिते सुषुप्ततुर्ये द्वे सदा स्वप्नेऽथ जाग्रति ।
जाग्रत्स्वप्नावेकमेव तुर्यं वेत्ति तु बुद्धधीः ॥ ३४ ॥
sthite suṣuptaturye dve sadā svapne'tha jāgrati ,
jāgratsvapnāvekameva turyaṃ vetti tu buddhadhīḥ 34
34. sthite suṣuptaturye dve sadā svapne atha jāgrati
jāgratsvapnau ekam eva turyam vetti tu buddhadhīḥ
34. suṣuptaturye dve sadā svapne atha jāgrati sthite,
tu buddhadhīḥ jāgratsvapnau ekam eva turyam vetti
34. While the two states of deep sleep and Turiya (the fourth state) are always present in the dream and waking states, the enlightened mind (buddhadhīḥ) knows the waking and dream states as solely Turiya.
जाग्रत्स्वप्नः सुषुप्तं च सर्वं तुर्यं प्रबोधिनः ।
नाविद्या विद्यते तस्य द्वयस्थोऽप्येव सोऽद्वयः ॥ ३५ ॥
jāgratsvapnaḥ suṣuptaṃ ca sarvaṃ turyaṃ prabodhinaḥ ,
nāvidyā vidyate tasya dvayastho'pyeva so'dvayaḥ 35
35. jāgratsvapnaḥ suṣuptam ca sarvam turyam prabodhinaḥ na
avidyā vidyate tasya dvayasthaḥ api eva saḥ advayaḥ
35. prabodhinaḥ jāgratsvapnaḥ suṣuptam ca sarvam turyam (bhavati).
tasya avidyā na vidyate.
dvayasthaḥ api eva saḥ advayaḥ.
35. For the enlightened one, waking, dream, and deep sleep - all are (the fourth state of) Turiya. For him, ignorance (avidyā) does not exist; even while appearing to be situated in duality, he is indeed non-dual.
द्वैतमद्वैतमित्येतदहंत्वमिदमित्यपि ।
निरविद्यस्य कलना कुतः काप्यम्बरं कुतः ॥ ३६ ॥
dvaitamadvaitamityetadahaṃtvamidamityapi ,
niravidyasya kalanā kutaḥ kāpyambaraṃ kutaḥ 36
36. dvaitam advaitam iti etat ahaṁtvam idaṁtvam iti
api niravidyasya kalanā kutaḥ kā api ambaram kutaḥ
36. niravidyasya (puruṣasya kṛte) dvaitam advaitam iti,
ahaṁtvam idaṁtvam iti api etat kalanā kutaḥ? kā api ambaram kutaḥ?
36. For one who is entirely free from ignorance (avidyā), from where could such mental constructs (kalanā) as "duality" and "non-duality" arise? Or "I-ness" and "this-ness"? For such a one, what kind of (limited) space could exist?
द्वैताद्वैतसमुद्भेदैर्वाक्यसंदर्भविभ्रमैः ।
क्रीडन्त्यबुद्धाः शिशवो बोधवृद्धा हसन्ति तान् ॥ ३७ ॥
dvaitādvaitasamudbhedairvākyasaṃdarbhavibhramaiḥ ,
krīḍantyabuddhāḥ śiśavo bodhavṛddhā hasanti tān 37
37. dvaitādvaitasamudbhedaiḥ vākyasaṃdarbhavibhramaiḥ
krīḍanti abuddhāḥ śiśavaḥ bodhavṛddhāḥ hasanti tān
37. abuddhāḥ śiśavaḥ dvaitādvaitasamudbhedaiḥ
vākyasaṃdarbhavibhramaiḥ krīḍanti bodhavṛddhāḥ tān hasanti
37. Ignorant individuals, like children, amuse themselves with the distinctions between duality (dvaita) and non-duality (advaita), and with the perplexing interpretations of various texts. Those who are mature in understanding (bodhavṛddhāḥ) merely laugh at them.
द्वैताद्वैतविवादेहा हृदयाकाशमञ्जरी ।
विनैतयेह नोदेति प्रबोधाकाशमार्जनम् ॥ ३८ ॥
dvaitādvaitavivādehā hṛdayākāśamañjarī ,
vinaitayeha nodeti prabodhākāśamārjanam 38
38. dvaitādvaitavivādehā hṛdayākāśamañjarī vinā
etayā iha na udeti prabodhākāśamārjanam
38. dvaitādvaitavivādehā hṛdayākāśamañjarī (asti)
etayā vinā iha prabodhākāśamārjanam na udeti
38. The inclination towards engaging in disputes about duality (dvaita) and non-duality (advaita) is a clinging entanglement within the sky of the heart. Without removing this, the purification of the sky of true understanding (prabodha) cannot arise here.
सुहृद्भूत्वा विवादेन द्वैताद्वैतविचारणा ।
कृता हृदयगेहेऽन्तरविद्याभस्ममार्जनी ॥ ३९ ॥
suhṛdbhūtvā vivādena dvaitādvaitavicāraṇā ,
kṛtā hṛdayagehe'ntaravidyābhasmamārjanī 39
39. suhṛdbhūtvā vivādena dvaitādvaitavicāraṇā
kṛtā hṛdayagehe antaḥ avidyābhasmamārjanī
39. suhṛdbhūtvā vivādena dvaitādvaitavicāraṇā kṛtā
(sā) hṛdayagehe antaḥ avidyābhasmamārjanī (abhūt)
39. Having adopted a friendly attitude, the investigation (vicāraṇā) into duality (dvaita) and non-duality (advaita) through debate was carried out. Within the inner chamber of the heart, it became a broom to sweep away the ashes of ignorance (avidyā).
तच्चित्तास्तद्गतप्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च तन्नित्यं तुष्यन्ति च रमन्ति च ॥ ४० ॥
taccittāstadgataprāṇā bodhayantaḥ parasparam ,
kathayantaśca tannityaṃ tuṣyanti ca ramanti ca 40
40. tat cittāḥ tat gataprāṇāḥ bodhayantaḥ parasparam
kathayantaḥ ca tat nityam tuṣyanti ca ramanti ca
40. ye tatcittāḥ tatgataprāṇāḥ (santi),
te parasparam bodhayantaḥ ca nityam tat kathayantaḥ ca tuṣyanti ca ramanti ca
40. With their minds absorbed in That (Brahman) and their very life-breath merged in That, they enlighten one another and constantly speak about That, thus finding satisfaction and delight.
तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् ।
जायते बुद्धियोगोऽसौ येन ते यान्ति तत्पदम् ॥ ४१ ॥
teṣāṃ satatayuktānāṃ bhajatāṃ prītipūrvakam ,
jāyate buddhiyogo'sau yena te yānti tatpadam 41
41. teṣām satatayuktānām bhajatām prītipūrvakam
jāyate buddhiyogaḥ asau yena te yānti tatpadam
41. teṣām satatayuktānām prītipūrvakam bhajatām asau buddhiyogaḥ jāyate,
yena te tatpadam yānti
41. To those who are constantly engaged (in devotion) and worship with love, that divine understanding (buddhi-yoga) arises, by which they attain that supreme state.
किलोपकुरुते यत्नात्तृणमात्रावगोपने ।
कथं सिध्यत्ययत्नेन त्रैलोक्यगणगोपनम् ॥ ४२ ॥
kilopakurute yatnāttṛṇamātrāvagopane ,
kathaṃ sidhyatyayatnena trailokyagaṇagopanam 42
42. kila upakurute yatnāt tṛṇamātrā avagopane
katham sidhyati ayatnena trailokyagaṇa gopanam
42. kila tṛṇamātrā avagopane yatnāt upakurute,
katham ayatnena trailokyagaṇa gopanam sidhyati?
42. Indeed, one endeavors diligently even to conceal a mere blade of grass. How then can the concealment of the entire host of the three worlds be accomplished effortlessly?
अध्यात्मव्यसनोन्मुक्तं ततं हृत्स्थाऽधमाऽप्रभु ।
उपहासास्पदं यस्या जगदप्युत्तमस्थितेः ॥ ४३ ॥
adhyātmavyasanonmuktaṃ tataṃ hṛtsthā'dhamā'prabhu ,
upahāsāspadaṃ yasyā jagadapyuttamasthiteḥ 43
43. adhyātmavyasana unmuktam tatam hṛtsthā adhamā
aprabhu upahāsāspadam yasyā jagat api uttamastiteḥ
43. adhyātmavyasana unmuktam,
hṛtsthā adhamā aprabhu,
yasyā uttamastiteḥ tatam jagat api upahāsāspadam (bhavati)
43. For one who is liberated from spiritual affliction (adhyātma-vyasana), and whose heart-dwelling inferiority is not its master, for such an individual, whose pervasive (highest) state (uttamastiteḥ) causes even the world (jagat) to become an object of ridicule (upahāsa-āspadam).
किं नामेदं किल सुखं यद्राज्यादिमनोङ्कुरम् ।
तत्त्वज्ञानैकविश्रान्तौ देवराजपदं तृणम् ॥ ४४ ॥
kiṃ nāmedaṃ kila sukhaṃ yadrājyādimanoṅkuram ,
tattvajñānaikaviśrāntau devarājapadaṃ tṛṇam 44
44. kim nāma idam kila sukham yat rājyādi manaḥ aṅkuram
tattvajñāna eka viśrāntau devarāja padam tṛṇam
44. idam sukham kim nāma kila,
yat rājya-ādi-manaḥ-aṅkuram? tattvajñāna-eka-viśrāntau devarāja-padam tṛṇam
44. What indeed is this happiness that is merely a sprout of the mind, originating from kingdoms and the like? For one who rests solely in the knowledge of reality (tattva-jñāna), the status of Indra (devarāja) is but a blade of grass.
सुप्ताः प्रबुद्धाः पश्यन्ति दृश्यं दृश्ये रता यथा ।
तथा दृश्येऽरताः शान्ताः सन्तः पश्यन्ति तत्पदम् ॥ ४५ ॥
suptāḥ prabuddhāḥ paśyanti dṛśyaṃ dṛśye ratā yathā ,
tathā dṛśye'ratāḥ śāntāḥ santaḥ paśyanti tatpadam 45
45. suptāḥ prabuddhāḥ paśyanti dṛśyam dṛśye ratāḥ yathā
tathā dṛśye aratāḥ śāntāḥ santaḥ paśyanti tatpadam
45. yathā suptāḥ prabuddhāḥ dṛśye ratāḥ dṛśyam paśyanti
tathā dṛśye aratāḥ śāntāḥ santaḥ tatpadam paśyanti
45. Just as those who awaken from sleep perceive the objects they are engaged with, similarly, the tranquil and wise ones, who are not attached to objects of perception, perceive that supreme state.
विना यत्नभरेणेदं न कदाचन सिद्ध्यति ।
महतोऽभ्यासवृक्षस्य फलं विद्धि परं पदम् ॥ ४६ ॥
vinā yatnabhareṇedaṃ na kadācana siddhyati ,
mahato'bhyāsavṛkṣasya phalaṃ viddhi paraṃ padam 46
46. vinā yatnabhareṇa idam na kadācana siddhyati
mahataḥ abhyāsavṛkṣasya phalam viddhi param padam
46. idam yatnabhareṇa vinā na kadācana siddhyati.
mahataḥ abhyāsavṛkṣasya phalam param padam viddhi.
46. This (goal) is never achieved without considerable effort. Understand that the supreme state is the fruit of the great tree of consistent practice.
इदं बहूक्तमेतेन किमेतेनेति दुर्मतिः ।
न ग्राह्यैतावताप्युक्ते नादत्ते नेदमज्ञधीः ॥ ४७ ॥
idaṃ bahūktametena kimeteneti durmatiḥ ,
na grāhyaitāvatāpyukte nādatte nedamajñadhīḥ 47
47. idam bahu uktam etena kim etena iti durmatiḥ na
grāhyā etāvatā api ukte na ādatte na idam ajñadhīḥ
47. durmatiḥ 'idam etena bahu uktam,
etena kim?' iti (vadati).
etāvatā api ukte (sati),
(idam) na grāhyā (bhavati).
ajñadhīḥ idam na ādatte (na).
47. The dull-witted person thinks, 'Much has been said here; what is the point of this?' Even with so much explained, it is not grasped, nor does the ignorant mind accept this.
भूयोभूयः परावृत्त्या चिरमास्वाद्यते यदि ।
श्रूयते कथ्यते चेदं तज्ज्ञेनाज्ञेन भूयते ॥ ४८ ॥
bhūyobhūyaḥ parāvṛttyā ciramāsvādyate yadi ,
śrūyate kathyate cedaṃ tajjñenājñena bhūyate 48
48. bhūyaḥ bhūyaḥ parāvṛttyā ciram āsvādyate yadi
śrūyate kathyate ca idam tajjñena ajñena bhūyate
48. yadi idam bhūyaḥ bhūyaḥ parāvṛttyā ciram āsvādyate,
ca tajjñena idam śrūyate kathyate (ca),
(tadā) ajñena api (idam) bhūyate.
48. If this (truth) is repeatedly and for a long time experienced through introspection, and if it is heard and spoken by the knower (of truth), then it can be attained even by the ignorant.
यस्त्वेकवारमालोक्य दृष्टमित्येव संत्यजेत् ।
इदं स नाम शास्त्रेभ्यो भस्माप्याप्नोति नाधमः ॥ ४९ ॥
yastvekavāramālokya dṛṣṭamityeva saṃtyajet ,
idaṃ sa nāma śāstrebhyo bhasmāpyāpnoti nādhamaḥ 49
49. yaḥ tu ekavāram ālokya dṛṣṭam iti eva santyajet | idam
sa nāma śāstrebhyaḥ bhasma api āpnoti na adhamaḥ ||
49. yaḥ tu ekavāram ālokya dṛṣṭam iti eva santyajet,
saḥ adhamaḥ nāma śāstrebhyaḥ idam bhasma api na āpnoti.
49. Whoever, having merely glanced at this once, abandons it thinking 'it has been seen already,' that wretched person will certainly not obtain even ashes from the scriptures.
इदमुत्तममाख्यानमध्येयं वेदवत्सदा ।
व्याख्येयं पूजनीयं च पुरुषार्थफलप्रदम् ॥ ५० ॥
idamuttamamākhyānamadhyeyaṃ vedavatsadā ,
vyākhyeyaṃ pūjanīyaṃ ca puruṣārthaphalapradam 50
50. idam uttamam ākhyānam adhyeyam vedavat sadā |
vyākhyeyam pūjanīyam ca puruṣārthaphalapradam ||
50. idam uttamam ākhyānam vedavat sadā adhyeyam,
vyākhyeyam ca pūjanīyam,
puruṣārthaphalapradam (ca asti).
50. This excellent narrative (ākhyāna) should always be studied like the Veda. It is to be explained, revered, and bestows the fruits of human endeavors (puruṣārtha).
यदस्मात्प्राप्यते शास्त्रात्तत्तद्वेदादवाप्यते ।
अस्मिन्ज्ञाते क्रिया ज्ञानं द्वयं याति पवित्रताम् ॥ ५१ ॥
yadasmātprāpyate śāstrāttattadvedādavāpyate ,
asminjñāte kriyā jñānaṃ dvayaṃ yāti pavitratām 51
51. yat asmāt prāpyate śāstrāt tat tat vedāt avāpyate |
asmin jñāte kriyā jñānam dvayam yāti pavitratām ||
51. yat asmāt śāstrāt prāpyate,
tat tat vedāt avāpyate.
asmin jñāte (sati),
kriyā jñānam ca dvayam pavitratām yāti.
51. Whatever is gained from this scripture, that same (benefit) is obtained from the Veda. When this (scripture) is known, both action (kriyā) and knowledge (jñāna) attain purity.
वेदान्ततर्कसिद्धान्तस्त्वस्मिन्ज्ञाते च बुध्यते ।
इदमुत्तममाख्यानं व्याख्यातं शास्त्रदृष्टिषु ॥ ५२ ॥
vedāntatarkasiddhāntastvasminjñāte ca budhyate ,
idamuttamamākhyānaṃ vyākhyātaṃ śāstradṛṣṭiṣu 52
52. vedāntatarkasiddhāntaḥ tu asmin jñāte ca budhyate
| idam uttamam ākhyānam vyākhyātam śāstradṛṣṭiṣu ||
52. asmin jñāte (sati) ca,
vedāntatarkasiddhāntaḥ tu budhyate.
idam uttamam ākhyānam śāstradṛṣṭiṣu vyākhyātam.
52. And when this (scripture) is known, the established conclusions (siddhānta) of Vedānta and logic are also comprehended. This excellent narrative (ākhyāna) has been expounded in the context of scriptural insights.
कारुण्याद्भवतामेतदहं वच्मि न मायया ।
भवन्तस्त्ववगच्छन्ति मायामेतद्विचार्यताम् ॥ ५३ ॥
kāruṇyādbhavatāmetadahaṃ vacmi na māyayā ,
bhavantastvavagacchanti māyāmetadvicāryatām 53
53. kāruṇyāt bhavatām etat aham vacmi na māyayā |
bhavantaḥ tu avagacchanti māyām etat vicāryatām ||
53. aham bhavatām kāruṇyāt etat na māyayā vacmi.
bhavantaḥ tu māyām avagacchanti,
etat vicāryatām.
53. Out of compassion for you, I say this, not through illusion (māyā). You yourselves understand illusion (māyā); therefore, let this be considered.
अस्माच्छास्त्रवराद्वोधा जायन्ते ये विचारितात् ।
लवणैर्व्यञ्जनानीव भान्ति शास्त्रान्तराणि तैः ॥ ५४ ॥
asmācchāstravarādvodhā jāyante ye vicāritāt ,
lavaṇairvyañjanānīva bhānti śāstrāntarāṇi taiḥ 54
54. asmāt śāstravarāt bodhāḥ jāyante ye vicāritāt |
lavaṇaiḥ vyañjanāni iva bhānti śāstra antarāṇi taiḥ ||
54. ye vicāritāt asmāt śāstravarāt bodhāḥ jāyante,
taiḥ iva lavaṇaiḥ vyañjanāni bhānti śāstrāntarāṇi.
54. The insights that arise from pondering this excellent scripture (śāstra) illuminate other scriptures (śāstra), just as seasonings enhance dishes.
अनार्यमिदमाख्यानमित्यनादृत्य दृश्यधीः ।
मा भवंत्वात्महन्तारो भवन्तो भवभागिनः ॥ ५५ ॥
anāryamidamākhyānamityanādṛtya dṛśyadhīḥ ,
mā bhavaṃtvātmahantāro bhavanto bhavabhāginaḥ 55
55. anāryam idam ākhyānam iti anādṛtya dṛśyadhīḥ | mā
bhavantu ātmahantāraḥ bhavantaḥ bhavabhāginaḥ ||
55. dṛśyadhīḥ! bhavantaḥ idam ākhyānam anāryam iti anādṛtya ātmahantāraḥ mā bhavantu,
(yadyapi) bhavabhāginaḥ (atha api api).
55. Let not you, with your intellect focused on the visible, disregard this narrative as ignoble and become destroyers of the self (ātman), though you are participants in worldly existence (bhava).
तातस्य कूपोऽयमिति ब्रुवाणाः क्षारं जलं कापुरुषाः पिबन्ति ।
यथा भवन्तो विविचारवन्तस्तथानिशं मा भवताज्ञताप्त्यै ॥ ५६ ॥
tātasya kūpo'yamiti bruvāṇāḥ kṣāraṃ jalaṃ kāpuruṣāḥ pibanti ,
yathā bhavanto vivicāravantastathāniśaṃ mā bhavatājñatāptyai 56
56. tātasya kūpaḥ ayam iti bruvāṇāḥ
kṣāram jalam kāpuruṣāḥ pibanti | yathā
bhavantaḥ vivicāravantaḥ tathā
aniśam mā bhavatā ajñatā āptyai ||
56. yathā kāpuruṣāḥ 'tātasya ayam kūpaḥ' iti bruvāṇāḥ kṣāram jalam pibanti,
tathā vivicāravantaḥ bhavantaḥ,
aniśam ajñatā āptyai mā bhavatā.
56. Just as ignoble persons (kāpuruṣaḥ) drink salty water, saying 'This is my father's well,' so you, who are discerning, should not constantly strive for the attainment of ignorance.

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 Chapter 163 (current chapter) 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