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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-171

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श्रीवसिष्ठ उवाच ।
संविदाकाशकचनमिदं भाति जगत्तया ।
वस्तुतो न जगन्नाभा न शून्यं न च संविदः ॥ १ ॥
śrīvasiṣṭha uvāca ,
saṃvidākāśakacanamidaṃ bhāti jagattayā ,
vastuto na jagannābhā na śūnyaṃ na ca saṃvidaḥ 1
1. śrīvasiṣṭhaḥ uvāca saṃvidākāśakacanam idam bhāti jagattayā
vastutaḥ na jagat na ābhā na śūnyam na ca saṃvidaḥ
1. śrīvasiṣṭhaḥ uvāca idam jagattayā saṃvidākāśakacanam
bhāti vastutaḥ jagat na ābhā na śūnyam na ca saṃvidaḥ na
1. Śrī Vasiṣṭha said: This world appears as a shimmering manifestation within the expanse of pure consciousness (saṃvid). Yet, in ultimate reality, there is no world, no separate appearance, no void (śūnya), nor is it distinct from consciousness (saṃvid) itself.
यदिदं भाति चिद्व्योम जगदाख्यं न तत्ततः ।
आकाशादिव शून्यत्वमन्यदन्यदपि स्थितम् ॥ २ ॥
yadidaṃ bhāti cidvyoma jagadākhyaṃ na tattataḥ ,
ākāśādiva śūnyatvamanyadanyadapi sthitam 2
2. yat idam bhāti cidvyoma jagadākhyam na tat tataḥ
ākāśāt iva śūnyatvam anyat anyat api sthitam
2. yat idam jagadākhyam cidvyoma bhāti tat tataḥ
na iva ākāśāt śūnyatvam anyat anyat api sthitam
2. That which appears as the consciousness-space (cidvyoma), designated as the world, is not truly distinct from that (consciousness-space). It is like how emptiness (śūnyatva) and various other distinct phenomena appear to exist within space.
देशाद्देशान्तरप्राप्तौ मध्ये यत्संविदो वपुः ।
तद्दृश्यमिति भातीदं दृश्यमन्यन्न विद्यते ॥ ३ ॥
deśāddeśāntaraprāptau madhye yatsaṃvido vapuḥ ,
taddṛśyamiti bhātīdaṃ dṛśyamanyanna vidyate 3
3. deśāt deśāntaraprāptau madhye yat saṃvidaḥ vapuḥ
tat dṛśyam iti bhāti idam dṛśyam anyat na vidyate
3. deśāt deśāntaraprāptau madhye yat saṃvidaḥ vapuḥ,
tat idam dṛśyam iti bhāti.
anyat dṛśyam na vidyate.
3. That form of consciousness (saṃvid) which appears in the interval when moving from one place to another, that alone is perceived as this visible world. No other perceptible reality exists.
महाप्रलयसंपत्तावादिसर्गः पुनः किल ।
परस्मात्कारणाभावे कुतो दृश्यस्य संभवः ॥ ४ ॥
mahāpralayasaṃpattāvādisargaḥ punaḥ kila ,
parasmātkāraṇābhāve kuto dṛśyasya saṃbhavaḥ 4
4. mahāpralayasampattau ādisargaḥ punaḥ kila
parasmāt kāraṇābhāve kutaḥ dṛśyasya sambhavaḥ
4. mahāpralayasampattau punaḥ ādisargaḥ kila?
parasmāt kāraṇa-abhāve dṛśyasya sambhavaḥ kutaḥ?
4. When the great dissolution (mahāpralaya) occurs, how can there be a new original creation? From where could the perceived world arise without a supreme cause?
तदाणुमात्रमपि हि दृश्यबीजं न विद्यते ।
किल यस्मादिदं चक्रं पुनर्मूर्तं प्रवर्तते ॥ ५ ॥
tadāṇumātramapi hi dṛśyabījaṃ na vidyate ,
kila yasmādidaṃ cakraṃ punarmūrtaṃ pravartate 5
5. tadā aṇumātram api hi dṛśyabījam na vidyate
kila yasmāt idam cakram punaḥ mūrtam pravartate
5. tadā hi aṇumātram api dṛśyabījam na vidyate,
yasmāt (kāraṇāt) idam mūrtam cakram punaḥ pravartate kila?
5. Then, not even an atomic particle of the seed for the perceived world exists; for from what (cause) would this materialized cycle again begin to revolve?
उत्पन्नमेव नैवातो मूर्तं दृश्यमिदं जगत् ।
वन्ध्यापुत्र इवात्यन्तमतोऽस्त्येव न दृश्यधीः ॥ ६ ॥
utpannameva naivāto mūrtaṃ dṛśyamidaṃ jagat ,
vandhyāputra ivātyantamato'styeva na dṛśyadhīḥ 6
6. utpannnam eva na eva ataḥ mūrtam dṛśyam idam jagat
vandhyāputraḥ iva atyantam ataḥ asti eva na dṛśyadhīḥ
6. ataḥ,
idam mūrtam dṛśyam jagat utpannnam eva na eva.
vandhyāputraḥ iva atyantam (asat).
ataḥ dṛśyadhīḥ eva na asti.
6. Therefore, this concrete, perceived world is simply not born at all. It is utterly like the son of a barren woman, thus, the perception of anything perceived truly does not exist.
यच्चेदं किंचिदाभाति दृश्यमित्यभितः स्थितम् ।
तच्चिन्मात्रं खमेवाच्छं परमेव पदं विदुः ॥ ७ ॥
yaccedaṃ kiṃcidābhāti dṛśyamityabhitaḥ sthitam ,
taccinmātraṃ khamevācchaṃ parameva padaṃ viduḥ 7
7. yat ca idam kiṃcit ābhāti dṛśyam iti abhitaḥ sthitam
tat cit-mātram kham eva accham param eva padam viduḥ
7. yat ca idam kiṃcit dṛśyam iti abhitaḥ sthitam ābhāti
tat cit-mātram eva accham kham param eva padam viduḥ
7. Whatever little of this visible world appears, existing all around, that (reality) is indeed known as mere consciousness, clear space, and the supreme state.
यथा सुषुप्तात्स्वप्नत्वं गच्छद्यात्यनवस्थितिम् ।
चिन्मात्रमजहत्स्वच्छं निजं रूपमनामयम् ॥ ८ ॥
yathā suṣuptātsvapnatvaṃ gacchadyātyanavasthitim ,
cinmātramajahatsvacchaṃ nijaṃ rūpamanāmayam 8
8. yathā suṣuptāt svapnatvaṁ gacchat yāti anavasthitim
cit-mātram ajahat svaccham nijam rūpam anāmayam
8. yathā suṣuptāt svapnatvaṁ gacchat anavasthitim yāti
cit-mātram svaccham nijam anāmayam rūpam ajahat
8. Just as (the mind) transitioning from deep sleep (suṣupti) to the dream state experiences instability, yet it does not abandon its own pure, untainted form of consciousness (cit).
सर्गस्यादौ तथैवेदमात्मैव स्वात्मनात्मनि ।
व्योमात्मैव चिदाभासं दृश्यमित्यवभासते ॥ ९ ॥
sargasyādau tathaivedamātmaiva svātmanātmani ,
vyomātmaiva cidābhāsaṃ dṛśyamityavabhāsate 9
9. sargasya ādau tathā eva idam ātma eva sva-ātmanā ātmani
vyoma-ātma eva cit-ābhāsam dṛśyam iti avabhāsate
9. tathā eva sargasya ādau idam ātma eva sva-ātmanā ātmani
vyoma-ātma eva cit-ābhāsam dṛśyam iti avabhāsate
9. Similarly, at the beginning of creation, this very Self (ātman) itself, by its own Self (ātman) and within its own Self (ātman), whose intrinsic nature is like space, appears as the visible world, a mere reflection of consciousness (cit).
यथा पुरतया भाति मनः संकल्पमन्थरम् ।
तथा दृश्यमिवाभाति सर्गादौ चिन्नभः परम् ॥ १० ॥
yathā puratayā bhāti manaḥ saṃkalpamantharam ,
tathā dṛśyamivābhāti sargādau cinnabhaḥ param 10
10. yathā puratayā bhāti manaḥ saṃkalpa-mantharam
tathā dṛśyam iva ābhāti sarga-ādau cit-nabhaḥ param
10. yathā saṃkalpa-mantharam manaḥ puratayā bhāti
tathā sarga-ādau param cit-nabhaḥ dṛśyam iva ābhāti
10. Just as the mind, sluggish with its intentions (saṃkalpa), appears as a city, similarly, at the beginning of creation, the supreme consciousness-space appears as if it were the visible world.
यथात्मन्यनिलः स्पन्दश्चक्रावर्तवदीहते ।
सर्गादौ चिन्नभः स्थित्वा दृश्यमित्येव तिष्ठति ॥ ११ ॥
yathātmanyanilaḥ spandaścakrāvartavadīhate ,
sargādau cinnabhaḥ sthitvā dṛśyamityeva tiṣṭhati 11
11. yathā ātmani anilaḥ spandaḥ cakrāvartavat īhate
sargādau cit nabhaḥ sthitvā dṛśyam iti eva tiṣṭhati
11. yathā anilaḥ ātmani cakrāvartavat spandaḥ īhate tathā
sargādau cit nabhaḥ sthitvā dṛśyam iti eva tiṣṭhati
11. Just as wind (anila) stirs within itself (ātmani) like a whirlpool, so also, at the beginning of creation, pure consciousness (cit) abides in the ether, persisting as merely the perceptible (dṛśyam).
अतो ज्ञातमनाभातमेव दृश्यं जगत्त्रयम् ।
ब्रह्मैवेदं परं भाति स्वात्मनीत्थमवस्थितम् ॥ १२ ॥
ato jñātamanābhātameva dṛśyaṃ jagattrayam ,
brahmaivedaṃ paraṃ bhāti svātmanītthamavasthitam 12
12. ataḥ jñātam anābhātam eva dṛśyam jagattrayam brahma
eva idam param bhāti sva ātmani ittham avasthitam
12. ataḥ jñātam anābhātam eva dṛśyam jagattrayam idam
param brahma eva ittham sva ātmani avasthitam bhāti
12. Therefore, this three-world universe (jagattrayam), though known, is merely the perceptible (dṛśyam) and not truly manifest. It is only this supreme (param) ultimate reality (brahman) that shines, abiding in this manner within its own nature (sva ātmani).
नास्त्येव मूर्तं पृथ्व्यादि किंचनापि कदाचन ।
अस्तु मूर्तममूर्तं वा ब्रह्मैवेदं विराजते ॥ १३ ॥
nāstyeva mūrtaṃ pṛthvyādi kiṃcanāpi kadācana ,
astu mūrtamamūrtaṃ vā brahmaivedaṃ virājate 13
13. na asti eva mūrtam pṛthvī ādi kiñcana api kadācana
astu mūrtam amūrtam vā brahma eva idam virājate
13. pṛthvī ādi mūrtam kiñcana api kadācana na asti eva
astu mūrtam vā amūrtam idam brahma eva virājate
13. There is never any manifest (mūrtam) form like earth and so on, whatsoever. Whether it is manifest or unmanifest, it is only this ultimate reality (brahman) that shines brilliantly.
प्रबोधकाले स्वप्नाद्रिर्यथा व्योमैव निर्वपुः ।
तथेदं शान्तचिन्मात्रं खं प्रवोधे जगत्त्रयम् ॥ १४ ॥
prabodhakāle svapnādriryathā vyomaiva nirvapuḥ ,
tathedaṃ śāntacinmātraṃ khaṃ pravodhe jagattrayam 14
14. prabodhakāle svapna adriḥ yathā vyoma eva nirvapuḥ
tathā idam śānta cit mātram kham prabodhe jagattrayam
14. yathā prabodhakāle svapna adriḥ
nirvapuḥ vyoma eva (bhavati)
tathā prabodhe idam jagattrayam
śānta cit mātram kham (bhavati)
14. Just as a dream-mountain (svapnādriḥ), upon awakening, becomes merely substanceless (nirvapuḥ) space (vyoma), so too, upon awakening, this three-world universe (jagattrayam) is nothing but tranquil, pure consciousness (cit), like the void (kham).
प्रबुद्धानां परं ब्रह्म निर्विभागमिदं जगत् ।
धीमन्तोऽपि न तद्विद्मो यदिदं त्वप्रबोधनम् ॥ १५ ॥
prabuddhānāṃ paraṃ brahma nirvibhāgamidaṃ jagat ,
dhīmanto'pi na tadvidmo yadidaṃ tvaprabodhanam 15
15. prabuddhānām param brahma nirvibhāgam idam jagat
dhīmantaḥ api na tat vidmaḥ yat idam tu aprabodhanam
15. prabuddhānām idam jagat param nirvibhāgam brahma.
dhīmantaḥ api,
yat idam tu aprabodhanam,
tat na vidmaḥ.
15. For the awakened, this world (jagat) is the supreme, undivided Brahman. Yet, even we, though wise, do not comprehend that this [state of not knowing] is indeed due to non-awakening.
देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः ।
स्वस्वभावो हि भूतानां तत्पदं परमात्मकम् ॥ १६ ॥
deśāddeśāntaraprāptau yanmadhye saṃvido vapuḥ ,
svasvabhāvo hi bhūtānāṃ tatpadaṃ paramātmakam 16
16. deśāt deśāntara prāptau yat madhye saṃvidaḥ vapuḥ
sva svabhāvaḥ hi bhūtānām tat padam paramātmakam
16. deśāt deśāntara prāptau madhye yat saṃvidaḥ vapuḥ (asti),
hi (tat) bhūtānām sva svabhāvaḥ (asti).
tat padam paramātmakam (asti).
16. In the transition from one state or place to another, that which is the essence of consciousness (saṃvid) in the middle is indeed the intrinsic nature (svabhāva) of all beings (bhūta). That state (pada) is the Supreme Self (paramātman).
देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः ।
एतत्तत्परमाकाशमत्र सर्वं प्रतिष्ठितम् ॥ १७ ॥
deśāddeśāntaraprāptau yanmadhye saṃvido vapuḥ ,
etattatparamākāśamatra sarvaṃ pratiṣṭhitam 17
17. deśāt deśāntara prāptau yat madhye saṃvidaḥ vapuḥ
etat tat paramākāśam atra sarvam pratiṣṭhitam
17. deśāt deśāntara prāptau madhye yat saṃvidaḥ vapuḥ (asti),
etat tat paramākāśam (asti).
atra sarvam pratiṣṭhitam (asti).
17. In the transition from one state or place to another, that which is the essence of consciousness (saṃvid) in the middle – this is that supreme space (ākāśa). In this [supreme space], everything is established.
यादृगेतत्पदं तादृगिदं सदसदात्मकम् ।
येनार्थपञ्चकादन्यत्किंचनापि न विद्यते ॥ १८ ॥
yādṛgetatpadaṃ tādṛgidaṃ sadasadātmakam ,
yenārthapañcakādanyatkiṃcanāpi na vidyate 18
18. yādṛk etat padam tādṛk idam sat asat ātmakam
yena artha pañcakāt anyat kiñcana api na vidyate
18. yādṛk etat padam (asti),
tādṛk idam sat asat ātmakam (asti).
yena artha pañcakāt anyat kiñcana api na vidyate.
18. Whatever this state (pada) is like, such is this [world], consisting of both existence and non-existence. Through this [state], nothing whatsoever other than the five categories of objects exists.
रूपालोकमनस्कारा एतदेव पदं विदुः ।
एते ते द्रवतावर्ताः पदस्यास्य महाम्भसः ॥ १९ ॥
rūpālokamanaskārā etadeva padaṃ viduḥ ,
ete te dravatāvartāḥ padasyāsya mahāmbhasaḥ 19
19. rūpālokamanaskārāḥ etat eva padam viduḥ ete
te dravatāvartāḥ padasya asya mahāmbhasaḥ
19. rūpālokamanaskārāḥ etat eva padam viduḥ ete
te asya mahāmbhasaḥ padasya dravatāvartāḥ
19. The wise know that perceptions of forms and mental activities are themselves this very state. These (perceptions and activities) are like fluid whirlpools within this great ocean-like state.
देशाद्देशान्तरप्राप्तौ यन्मध्ये संविदो वपुः ।
एतस्याव्यतिरेकेण जगत्ता नास्ति काचन ॥ २० ॥
deśāddeśāntaraprāptau yanmadhye saṃvido vapuḥ ,
etasyāvyatirekeṇa jagattā nāsti kācana 20
20. deśāt deśāntaraprāptau yat madhye saṃvidaḥ vapuḥ
etasyāḥ avyatirekeṇa jagattā na asti kācana
20. deśāt deśāntaraprāptau madhye yat saṃvidaḥ vapuḥ (asti),
etasyāḥ avyatirekeṇa kācana jagattā na asti
20. During the process of moving from one place to another, that which constitutes the essence of consciousness (saṃvid) in the interval – without this (essence of consciousness) being non-separate (from all), no 'world-ness' (jagattā) whatsoever can exist.
रागद्वेषादयो भावा भावाभावदृशस्तथा ।
एतद्रूपममुञ्चन्त एतस्यावयवाः स्थिताः ॥ २१ ॥
rāgadveṣādayo bhāvā bhāvābhāvadṛśastathā ,
etadrūpamamuñcanta etasyāvayavāḥ sthitāḥ 21
21. rāgadveṣādayaḥ bhāvāḥ bhāvābhāvadṛśaḥ tathā
etat rūpam amuñcantaḥ etasyāḥ avayavāḥ sthitāḥ
21. rāgadveṣādayaḥ bhāvāḥ tathā bhāvābhāvadṛśaḥ (ca),
etat rūpam amuñcantaḥ,
etasyāḥ avayavāḥ sthitāḥ
21. Feelings like attachment and aversion, and similarly, the perceptions of existence and non-existence - these, without abandoning this very form (of consciousness), remain as its components.
त्यक्त्वा पूर्वापरे कोट्यौ मध्ये यत्संविदो वपुः ।
स स्वभावः परो ज्ञेयो जगत्पयसि संज्ञितः ॥ २२ ॥
tyaktvā pūrvāpare koṭyau madhye yatsaṃvido vapuḥ ,
sa svabhāvaḥ paro jñeyo jagatpayasi saṃjñitaḥ 22
22. tyaktvā pūrvāpare koṭyau madhye yat saṃvidaḥ vapuḥ
saḥ svabhāvaḥ paraḥ jñeyaḥ jagatpayasi saṃjñitaḥ
22. pūrvāpare koṭyau tyaktvā,
madhye yat saṃvidaḥ vapuḥ (asti),
saḥ paraḥ svabhāvaḥ jagatpayasi saṃjñitaḥ jñeyaḥ
22. Having cast aside the prior and posterior extremes, that which is the essence of consciousness (saṃvid) in the middle - that supreme intrinsic nature (svabhāva) is to be known; it is designated within the ocean of the world.
देशाद्देशान्तरप्राप्तौ विद्धि मध्यमसंविदः ।
जगदित्यपरं नाम स्वरूपादच्युतात्मनः ॥ २३ ॥
deśāddeśāntaraprāptau viddhi madhyamasaṃvidaḥ ,
jagadityaparaṃ nāma svarūpādacyutātmanaḥ 23
23. deśāt deśāntaraprāptau viddhi madhyamasaṃvidaḥ
| jagat iti aparaṃ nāma svarūpāt acyutātmanaḥ ||
23. deśāt deśāntaraprāptau madhyamasaṃvidaḥ jagat
iti aparaṃ nāma acyutātmanaḥ svarūpāt viddhi
23. Understand that when moving from one state to another, the 'world' (jagat) is merely an alternative name for the central awareness (madhyamasaṃvid) which, in its essential nature (svarūpa), is the immutable self (ātman).
आदिसर्गात्प्रभृत्येव दृश्यमुत्पन्नमेव नो ।
यन्नाम तदिहास्तीति मायाशम्बरडम्बरः ॥ २४ ॥
ādisargātprabhṛtyeva dṛśyamutpannameva no ,
yannāma tadihāstīti māyāśambaraḍambaraḥ 24
24. ādisargāt prabhṛti eva dṛśyam utpannam eva no |
yat nāma tat iha asti iti māyāśambaraḍambaraḥ ||
24. ādisargāt prabhṛti eva dṛśyam utpannam eva no
yat nāma tat iha asti iti māyāśambaraḍambaraḥ
24. Indeed, from the very first creation (ādi-sarga) onwards, the visible (dṛśya) has not come into existence at all. That which is named 'existent' here is merely the splendid show of illusion (māyā).
कष्टं नास्त्येव यद्दृश्यं तदप्यस्तीति संस्थितम् ।
यदप्यस्ति परं ब्रह्म कष्टं नास्तीति तत्स्थितम् ॥ २५ ॥
kaṣṭaṃ nāstyeva yaddṛśyaṃ tadapyastīti saṃsthitam ,
yadapyasti paraṃ brahma kaṣṭaṃ nāstīti tatsthitam 25
25. kaṣṭam na asti eva yat dṛśyam tat api asti iti saṃsthitam |
yat api asti param brahma kaṣṭam na asti iti tat sthitam ||
25. kaṣṭam yat dṛśyam na asti eva tat api asti iti saṃsthitam
kaṣṭam yat api asti param brahma tat na asti iti sthitam
25. Alas, even what is visible (dṛśya), which truly does not exist, is established as existing. And alas, even the supreme reality (brahman), which truly exists, is established as not existing.
अब्रह्मण्यं क्व गच्छामि विपरीतमतो जगत् ।
असदृश्यं सदित्युक्तं ब्रह्मैवं नावगम्यते ॥ २६ ॥
abrahmaṇyaṃ kva gacchāmi viparītamato jagat ,
asadṛśyaṃ sadityuktaṃ brahmaivaṃ nāvagamyate 26
26. abrahmaṇyam kva gacchāmi viparītam ataḥ jagat |
asadṛśyam sat iti uktam brahma evam na avagamyate ||
26. kva abrahmaṇyam gacchāmi ataḥ jagat viparītam
asadṛśyam sat iti uktam brahma evam na avagamyate
26. To what state of non-brahman (abrahmaṇya) can I go? For this reason, the world (jagat) is perverse: the non-existent (asadṛśya) is declared to be existent, and the supreme reality (brahman) is not understood in this way.
न चोत्पन्नं न चाभाति दृश्यं किंचन कुत्रचित् ।
यदिदं भाति तद्ब्रह्म व्योमैव कचति स्वयम् ॥ २७ ॥
na cotpannaṃ na cābhāti dṛśyaṃ kiṃcana kutracit ,
yadidaṃ bhāti tadbrahma vyomaiva kacati svayam 27
27. na ca utpannam na ca ābhāti dṛśyam kiñcana kutracit
yat idam bhāti tat brahma vyoma eva kacati svayam
27. dṛśyam kiñcana kutracit na utpannam ca na ābhāti.
yat idam bhāti tat brahma vyoma eva svayam kacati.
27. Nothing visible has ever been produced or truly appears anywhere. Whatever appears to manifest is Brahman itself, spontaneously shining forth like the infinite space (vyoman).
यथा मणिः प्रकचति स्वभासाऽव्यतिरिक्तया ।
आत्मनोऽनन्यया सृष्ट्या चिद्व्योम कचितं तथा ॥ २८ ॥
yathā maṇiḥ prakacati svabhāsā'vyatiriktayā ,
ātmano'nanyayā sṛṣṭyā cidvyoma kacitaṃ tathā 28
28. yathā maṇiḥ prakacati svabhāsā avyatiriktayā
ātmanaḥ ananyayā sṛṣṭyā cit vyoma kacitam tathā
28. yathā maṇiḥ svabhāsā avyatiriktayā prakacati,
tathā cit vyoma ātmanaḥ ananyayā sṛṣṭyā kacitam.
28. Just as a jewel shines brightly with its own inherent and inseparable brilliance, so too is the consciousness-space (cit-vyoman) illuminated by the non-different manifestation of the Self (ātman).
तस्मिन्नेव पदे शान्ते तपत्येष दिवाकरः ।
तस्यैवावयवश्चैव न नामान्योऽस्ति भास्करः ॥ २९ ॥
tasminneva pade śānte tapatyeṣa divākaraḥ ,
tasyaivāvayavaścaiva na nāmānyo'sti bhāskaraḥ 29
29. tasmin eva pade śānte tapati eṣaḥ divākaraḥ tasya
eva avayavaḥ ca eva na nāma anyaḥ asti bhāskaraḥ
29. eṣaḥ divākaraḥ tasmin eva śānte pade tapati.
ca eva,
tasya eva avayavaḥ asti,
na anyaḥ bhāskaraḥ nāma.
29. In that very tranquil state, this sun shines. It is, in fact, merely a part of that very state, and no other sun truly exists under a different name.
स्थितोऽपि तत्र न तपत्यर्को न च निशाकरः ।
प्रकाशयति देवोऽसावर्कं नार्कस्तमीश्वरम् ॥ ३० ॥
sthito'pi tatra na tapatyarko na ca niśākaraḥ ,
prakāśayati devo'sāvarkaṃ nārkastamīśvaram 30
30. sthitaḥ api tatra na tapati arkaḥ na ca niśākaraḥ
prakāśayati devaḥ asau arkam na arkaḥ tam īśvaram
30. tatra sthitaḥ api arkaḥ na tapati,
ca na niśākaraḥ.
asau devaḥ arkam prakāśayati,
na arkaḥ tam īśvaram.
30. Even when established there, neither the sun nor the moon truly shines. That divine being illuminates the sun, and the sun, in turn, does not illuminate that Lord (īśvara).
तस्य भासा विभातीदं तदहो दृश्यमण्डलम् ।
सर्वचन्द्रार्कवह्नीनां पदार्थानां स दीपकः ॥ ३१ ॥
tasya bhāsā vibhātīdaṃ tadaho dṛśyamaṇḍalam ,
sarvacandrārkavahnīnāṃ padārthānāṃ sa dīpakaḥ 31
31. tasya bhāsā vibhāti idam tat aho dṛśyamaṇḍalam
sarvacandrārkavahnīnām padārthānām saḥ dīpakaḥ
31. idam dṛśyamaṇḍalam tasya bhāsā vibhāti tat aho
saḥ sarvacandrārkavahnīnām padārthānām dīpakaḥ
31. By its (Brahman's) radiance, this entire perceptible universe shines. That (Brahman) is the illuminator of all objects, including all moons, suns, and fires.
स साकारो निराकार इति शब्दार्थकल्पना ।
खपुष्पवदसद्रूपा न संभवति तद्विदाम् ॥ ३२ ॥
sa sākāro nirākāra iti śabdārthakalpanā ,
khapuṣpavadasadrūpā na saṃbhavati tadvidām 32
32. saḥ sākāraḥ nirākāraḥ iti śabdārthakalpanā
khapuṣpavat asadrūpā na saṃbhavati tadvidām
32. saḥ sākāraḥ nirākāraḥ iti śabdārthakalpanā
khapuṣpavat asadrūpā tadvidām na saṃbhavati
32. Such verbal and conceptual fabrications as 'That (Brahman) is with form' or 'That is without form' are like a sky-flower, having an unreal nature, and are not possible for those who know that (Brahman) directly.
साङ्गभूतो यथैकोऽणुर्भाति जीवार्कतेजसि ।
न भान्ति भान्ति वा तत्र तथा सूर्यादयोऽणवः ॥ ३३ ॥
sāṅgabhūto yathaiko'ṇurbhāti jīvārkatejasi ,
na bhānti bhānti vā tatra tathā sūryādayo'ṇavaḥ 33
33. sāṅgabhūtaḥ yathā ekaḥ aṇuḥ bhāti jīvārkatejasi
na bhānti bhānti vā tatra tathā sūryādayaḥ aṇavaḥ
33. yathā ekaḥ aṇuḥ sāṅgabhūtaḥ jīvārkatejasi bhāti,
tathā sūryādayaḥ aṇavaḥ tatra na bhānti vā bhānti
33. Just as a single particle (aṇu), becoming part of a body, shines in the brilliance of the sun-like individual soul (jīva), similarly, suns and other (celestial bodies), which are but particles (aṇavaḥ), either do not shine or shine (faintly) there (in the light of Brahman).
चिन्मात्राकाशरत्नस्य सृष्टयोऽर्कादिसंयुताः ।
या भासस्ताः कथं तस्माद्व्यतिरिक्ताः स्युरुच्यताम् ॥ ३४ ॥
cinmātrākāśaratnasya sṛṣṭayo'rkādisaṃyutāḥ ,
yā bhāsastāḥ kathaṃ tasmādvyatiriktāḥ syurucyatām 34
34. cinmātrākāśaratnasya sṛṣṭayaḥ arkādisaṃyutāḥ yāḥ
bhāsaḥ tāḥ kathaṃ tasmāt vyatiriktāḥ syuḥ ucyatām
34. arkādisaṃyutāḥ sṛṣṭayaḥ yāḥ cinmātrākāśaratnasya bhāsaḥ (santi),
tāḥ tasmāt kathaṃ vyatiriktāḥ syuḥ? ucyatām
34. The creations, adorned with suns and others, are but the radiances of the jewel-like space of pure consciousness. How can those radiances be distinct from that (consciousness)? Please explain.
चिन्मात्रेणापि रहितं शून्यत्वेनापि वर्जितम् ।
पदं सर्वात्मरिक्तं तत्सर्वार्थैश्च समन्वितम् ॥ ३५ ॥
cinmātreṇāpi rahitaṃ śūnyatvenāpi varjitam ,
padaṃ sarvātmariktaṃ tatsarvārthaiśca samanvitam 35
35. cinmātreṇa api rahitam śūnyatvena api varjitam
padam sarvātmariktam tat sarvārthaiḥ ca samanvitam
35. tat padam cinmātreṇa api rahitam śūnyatvena api
varjitam sarvātmariktam ca sarvārthaiḥ samanvitam
35. That supreme state (pada) is devoid of even pure consciousness, free from even emptiness, empty of all individual selves (ātman), and yet it is endowed with all meanings and purposes.
पृथ्व्यादीन्यपि सन्त्येव तत्र सन्ति न कानिचित् ।
जीवन्तोऽपि न विद्यन्ते जीवास्तत्र च केचन ॥ ३६ ॥
pṛthvyādīnyapi santyeva tatra santi na kānicit ,
jīvanto'pi na vidyante jīvāstatra ca kecana 36
36. pṛthvyādīni api santi eva tatra santi na kānicit
jīvantaḥ api na vidyante jīvāḥ tatra ca kecana
36. tatra pṛthvyādīni api eva santi,
na kānicit santi.
ca tatra kecana jīvāḥ jīvantaḥ api na vidyante.
36. Even elements like earth (pṛthvī) and others certainly exist, yet none of them truly exist there. Not even living beings (jīvas) are found, and no individual souls (jīvas) whatsoever are present there.
अत्यजन्तो द्वयस्थौल्यं तत्रैते परमाणवः ।
स्वरूपमत्यजद्द्वैतमैक्यं वात्र न किंचन ॥ ३७ ॥
atyajanto dvayasthaulyaṃ tatraite paramāṇavaḥ ,
svarūpamatyajaddvaitamaikyaṃ vātra na kiṃcana 37
37. atyajantaḥ dvayasthaulyam tatra ete paramāṇavaḥ
svarūpam atyajat dvaitam aikyam vā atra na kiṃcana
37. tatra ete paramāṇavaḥ dvayasthaulyam
atyajantaḥ (santi) (te)
svarūpam dvaitam atyajat (santi)
vā atra kiṃcana aikyam na (asti)
37. There, these atoms (paramāṇavaḥ), without abandoning the grossness of duality, and without abandoning their own inherent nature (svarūpa) which is duality, also do not possess any unity (aikya) here.
किंचिदत्र न किंचिद्वै न किंचिच्च न किंचन ।
किंचिन्न किंचिदित्येषा कलनात्रातिदूरगा ॥ ३८ ॥
kiṃcidatra na kiṃcidvai na kiṃcicca na kiṃcana ,
kiṃcinna kiṃcidityeṣā kalanātrātidūragā 38
38. kiṃcit atra na kiṃcit vai na kiṃcit ca na kiṃcana
kiṃcit na kiṃcit iti eṣā kalanā atra atidūragā
38. atra kiṃcit (asti) na kiṃcit vai
(asti) na kiṃcit ca na kiṃcana
(asti) kiṃcit na kiṃcit iti
eṣā kalanā atra atidūragā (asti)
38. Here, there is something, yet also not something; there is truly nothing, and nothing at all. This conception (kalanā) of 'something' or 'not something' is here extremely far-reaching or profound.
एका निरन्तरानन्ता नित्यमत्याततात्मना ।
चिन्मात्रव्योमसत्तैव जगन्नाम्नात्मनि स्थिता ॥ ३९ ॥
ekā nirantarānantā nityamatyātatātmanā ,
cinmātravyomasattaiva jagannāmnātmani sthitā 39
39. ekā nirantarānantā nityam atyātatātmanā
cinmātravyomasattā eva jagannāmnā ātmani sthitā
39. ekā nirantarānantā nityam atyātatātmanā
cinmātravyomasattā eva ātmani jagannāmnā sthitā
39. The one, uninterrupted, infinite, and eternal existence (sattā) of pure consciousness-space (cinmātra vyoma) itself, exceedingly pervasive in its essential nature (ātman), resides within the (supreme) Self (ātman) under the name of the world.
एकं चेत्यं त्यक्तवत्या अप्राप्तायाश्चितोऽपरम् ।
यद्रूपं जगतो रूपमस्य नानात्मनोऽपि तत् ॥ ४० ॥
ekaṃ cetyaṃ tyaktavatyā aprāptāyāścito'param ,
yadrūpaṃ jagato rūpamasya nānātmano'pi tat 40
40. ekam cetyam tyaktavatyā aprāptāyāḥ citaḥ aparam
yat rūpam jagataḥ rūpam asya nānātmanaḥ api tat
40. citaḥ ekam cetyam tyaktavatyā aparam aprāptāyāḥ
yat rūpam jagataḥ rūpam asya nānātmanaḥ api tat
40. When consciousness (cit) has abandoned the single object of cognition (cetya) and has not grasped any other (aparam), then whatever form the world (jagat) assumes, that very form belongs to this diversified Self (ātman) itself.
नानेवेदमनानैव चिद्व्योमैवेदमाततम् ।
भूतपञ्चकरूपेण स्वप्ने चितिरिव स्थितम् ॥ ४१ ॥
nānevedamanānaiva cidvyomaivedamātatam ,
bhūtapañcakarūpeṇa svapne citiriva sthitam 41
41. nānā iva idam anānā eva citvyoma eva idam ātatam
bhūtapañcakarūpeṇa svapne citiḥ iva sthitam
41. idam nānā iva anānā eva,
idam citvyoma eva ātatam.
bhūtapañcakarūpeṇa svapne citiḥ iva sthitam
41. This (world) appears as if manifold, yet it is truly not manifold; rather, it is this pure consciousness-space (cit vyoma) itself, extended everywhere. It exists in the form of the five elements, just as consciousness (citi) manifests in a dream.
सुषुप्ताद्विशतः स्वप्नं सुषुप्तस्थैव चिद्यथा ।
यथा स्थितैव स्वप्नत्वमेत्येवं सर्गतामिमाम् ॥ ४२ ॥
suṣuptādviśataḥ svapnaṃ suṣuptasthaiva cidyathā ,
yathā sthitaiva svapnatvametyevaṃ sargatāmimām 42
42. suṣuptāt viśataḥ svapnam suṣuptasthā eva cit yathā
yathā sthitā eva svapnatvam eti evam sargatām imām
42. yathā cit suṣuptāt svapnam viśataḥ suṣuptasthā eva
yathā sthitā eva svapnatvam eti evam imām sargatām
42. Just as consciousness (cit), when it emerges from the state of deep sleep (suṣupti) and enters a dream (svapna), itself remains abiding in the deep sleep state (suṣuptasthā eva); similarly, just as it remains in its own essential nature (sthitā eva) while attaining the state of dream, so too does it attain this state of creation (sargatā).
यादृक्सुषुप्तं स्वप्नस्तु तादृगेव तथैव च ।
जाग्रत्तुर्यं तथैवेदमतो व्योमसमं जगत् ॥ ४३ ॥
yādṛksuṣuptaṃ svapnastu tādṛgeva tathaiva ca ,
jāgratturyaṃ tathaivedamato vyomasamaṃ jagat 43
43. yādṛk suṣuptaṃ svapnaḥ tu tādṛk eva tathā eva ca
jāgrat turyaṃ tathā eva idaṃ ataḥ vyomasamaṃ jagat
43. yādṛk suṣuptaṃ tādṛk eva svapnaḥ tu ca tathā eva
idaṃ jāgrat turyaṃ tathā eva ataḥ jagat vyomasamaṃ
43. Just as deep sleep is, so too is the dream state; and similarly, this waking state is like the fourth (turiya). Therefore, the world is comparable to space (vyoman).
जाग्रत्स्वप्नः सुषुप्तं च तुर्यमेवाखिलं स्थितम् ।
तत्त्वविद्गोत्रमूढस्तु यद्वै वेत्ति न वेद्मि तत् ॥ ४४ ॥
jāgratsvapnaḥ suṣuptaṃ ca turyamevākhilaṃ sthitam ,
tattvavidgotramūḍhastu yadvai vetti na vedmi tat 44
44. jāgrat svapnaḥ suṣuptaṃ ca turyaṃ eva akhilaṃ sthitam
tattvavit gotramūḍhaḥ tu yat vai vetti na vedmi tat
44. jāgrat svapnaḥ suṣuptaṃ ca akhilaṃ turyaṃ eva sthitam
tu yat tattvavit gotramūḍhaḥ vai vetti tat na vedmi
44. The waking state, the dream state, and deep sleep - all these are indeed established in the fourth (turiya) state. But what the knower of reality (tattvavit) and the one deluded by conventional classifications (gotramūḍha) truly know - that, I do not know.
जडानामजडानां यः सर्वार्थानामनारतम् ।
दुर्लक्ष्यपरिणामोऽन्तर्मनोबुद्ध्यादिवर्जितः ॥ ४५ ॥
jaḍānāmajaḍānāṃ yaḥ sarvārthānāmanāratam ,
durlakṣyapariṇāmo'ntarmanobuddhyādivarjitaḥ 45
45. jaḍānām ajaḍānām yaḥ sarvārthānām anāratam
durlakṣyapariṇāmaḥ antaḥ manobuddhyādivarjitaḥ
45. yaḥ jaḍānām ajaḍānām sarvārthānām anāratam
durlakṣyapariṇāmaḥ antaḥ manobuddhyādivarjitaḥ (asti)
45. He who is ceaselessly (present) among the inert and the conscious, and among all objects; whose transformations are difficult to discern, and who is internally devoid of mind, intellect, and the like.
सुशुद्धायाश्चितो रूपं पदार्थास्तन्मयाश्च ते ।
ते वसन्ति न सद्रूपास्तदेव हि तथा स्थितम् ॥ ४६ ॥
suśuddhāyāścito rūpaṃ padārthāstanmayāśca te ,
te vasanti na sadrūpāstadeva hi tathā sthitam 46
46. suśuddhāyāḥ citaḥ rūpaṃ padārthāḥ tanmayāḥ ca te
te vasanti na sadrūpāḥ tat eva hi tathā sthitam
46. suśuddhāyāḥ citaḥ rūpaṃ (asti) padārthāḥ ca te tanmayāḥ
(eva) te vasanti na sadrūpāḥ hi tat eva tathā sthitam
46. The essence (rūpa) of perfectly pure consciousness (cit), and all objects (padārthāḥ) are indeed constituted by it. They (objects) exist, yet they are not truly existent (sadrūpāḥ). For indeed, only that (pure consciousness) is truly established as such.
परिणामादिशब्दार्थदृशामत इहानघ ।
उपदेशार्थमुक्तीनां गन्धोऽप्येवं न विद्यते ॥ ४७ ॥
pariṇāmādiśabdārthadṛśāmata ihānagha ,
upadeśārthamuktīnāṃ gandho'pyevaṃ na vidyate 47
47. pariṇāmādiśabdārthadṛśām ataḥ iha anagha
upadeśārthamuktīnām gandhaḥ api evam na vidyate
47. anagha iha pariṇāmādiśabdārthadṛśām ataḥ
upadeśārthamuktīnām gandhaḥ api evam na vidyate
47. Oh sinless one, for those who truly grasp the meaning of terms like 'transformation' (pariṇāma) and similar concepts, there is not even a trace of any teaching or meaningful statement (implying such things) in this context.
आदिसर्गात्प्रभृत्येव महासत्तात्मनात्मनि ।
चिन्मात्रपरमाकाशं स्थितमेकं महात्मनः ॥ ४८ ॥
ādisargātprabhṛtyeva mahāsattātmanātmani ,
cinmātraparamākāśaṃ sthitamekaṃ mahātmanaḥ 48
48. ādisargāt prabhṛti eva mahāsattātmanā ātmani
cinmātraparamākāśam sthitam ekam mahātmanaḥ
48. ādisargāt prabhṛti eva mahātmanaḥ ātmani
mahāsattātmanā cinmātraparamākāśam ekam sthitam
48. From the very beginning of creation (ādīsarga), the supreme space (ākāśa) which is pure consciousness (cit), existing as the great reality (mahāsattā) within the Self (ātman), remained as one for the great Self (mahātman).
प्रपूर्णैकात्मनि प्रख्या सा सर्वव्यापिनी चितिः ।
स्थिता तयात्मन्येवान्तर्जगदित्यभिधाः कृताः ॥ ४९ ॥
prapūrṇaikātmani prakhyā sā sarvavyāpinī citiḥ ,
sthitā tayātmanyevāntarjagadityabhidhāḥ kṛtāḥ 49
49. prapūrṇaikātmani prakhyā sā sarvavyāpinī citiḥ sthitā
tayā ātmani eva antar jagat iti abhidhāḥ kṛtāḥ
49. prapūrṇaikātmani sā sarvavyāpinī citiḥ prakhyā sthitā
tayā ātmani eva antar jagat iti abhidhāḥ kṛtāḥ
49. That all-pervading consciousness (cit) manifests within the perfectly complete and singular Self (ātman). By that (consciousness), designations such as 'world' (jagat) are made within the Self (ātman) itself.
परिज्ञाते यथा स्वप्ने स्वाङ्गीकारात्सुखं सुखम् ।
अनङ्गीकारतो दुःखं सदुःखं भवति क्षणात् ॥ ५० ॥
parijñāte yathā svapne svāṅgīkārātsukhaṃ sukham ,
anaṅgīkārato duḥkhaṃ saduḥkhaṃ bhavati kṣaṇāt 50
50. parijñāte yathā svapne svāṅgīkārāt sukham sukham
anaṅgīkārataḥ duḥkham saduḥkham bhavati kṣaṇāt
50. yathā svapne parijñāte svāṅgīkārāt sukham sukham
anaṅgīkārataḥ duḥkham kṣaṇāt saduḥkham bhavati
50. Just as in a dream (svapna) when it is fully understood, by accepting it as one's own, happiness (sukha) is truly happiness. Conversely, by non-acceptance, sorrow (duḥkha) instantly becomes real sorrow.
गच्छतस्तिष्ठतश्चैव जाग्रतः स्वपतस्तथा ।
नित्यमेकं समाधानं स्थितं शान्तस्य तद्विदः ॥ ५१ ॥
gacchatastiṣṭhataścaiva jāgrataḥ svapatastathā ,
nityamekaṃ samādhānaṃ sthitaṃ śāntasya tadvidaḥ 51
51. gacchataḥ tiṣṭhataḥ ca eva jāgrataḥ svapataḥ tathā
nityam ekam samādhānam sthitam śāntasya tadvidaḥ
51. śāntasya tadvidaḥ gacchatḥ tiṣṭhataḥ ca eva jāgrataḥ
svapataḥ tathā nityam ekam samādhānam sthitam
51. For such a peaceful person who has realized the ultimate truth (tadvidaḥ), there is always a single, constant state of mental equipoise (samādhāna), whether they are moving, standing still, awake, or asleep.
भेदेऽप्यभेदनिष्ठस्य दुःखेऽपि हि सुखस्थितेः ।
सतोऽप्येवासतो ज्ञस्य किमन्यदवशिष्यते ॥ ५२ ॥
bhede'pyabhedaniṣṭhasya duḥkhe'pi hi sukhasthiteḥ ,
sato'pyevāsato jñasya kimanyadavaśiṣyate 52
52. bhede api abheda-niṣṭhasya duḥkhe api hi sukha-sthiteḥ
sataḥ api eva asataḥ jñasya kim anyat avaśiṣyate
52. jñasya bhede api abheda-niṣṭhasya duḥkhe api hi
sukha-sthiteḥ sataḥ api eva asataḥ kim anyat avaśiṣyate
52. What else remains for a knower (jñānin) who, even in the midst of diversity, is devoted to non-duality; who, even in suffering, finds repose in happiness; and who comprehends both existence and non-existence?
न संत्यजति नादत्ते किंचिद्व्यवहरन्नपि ।
हृदयेन बहिःकार्येऽकार्यं एवावतिष्ठते ॥ ५३ ॥
na saṃtyajati nādatte kiṃcidvyavaharannapi ,
hṛdayena bahiḥkārye'kāryaṃ evāvatiṣṭhate 53
53. na saṃtyajati na ādatte kiṃcit vyavaharan api
hṛdayena bahiḥ kārye akāryam eva avatiṣṭhate
53. vyavaharan api kiṃcit na saṃtyajati na ādatte,
hṛdayena bahiḥ kārye eva akāryam avatiṣṭhate
53. Even while engaged in action, such a person neither renounces nor grasps anything. In their heart, they remain truly actionless, even amidst external activities.
यथा हिमस्य शीतत्वं वह्नेरौष्ण्यं तथेदृशः ।
स्वभावोऽस्य भवेन्नित्यं न त्वाहार्यो गुणोऽस्य सः ॥ ५४ ॥
yathā himasya śītatvaṃ vahnerauṣṇyaṃ tathedṛśaḥ ,
svabhāvo'sya bhavennityaṃ na tvāhāryo guṇo'sya saḥ 54
54. yathā himasya śītatvam vahneḥ auṣṇyam tathā īdṛśaḥ
svabhāvaḥ asya bhavet nityam na tu āhāryaḥ guṇaḥ asya saḥ
54. yathā himasya śītatvam vahneḥ auṣṇyam,
tathā īdṛśaḥ svabhāvaḥ asya nityam bhavet,
tu saḥ asya āhāryaḥ guṇaḥ na
54. Just as coldness is the intrinsic nature (svabhāva) of snow and heat is that of fire, similarly, this state of being is the eternal and intrinsic nature (svabhāva) of such a person; it is not an acquired attribute.
यस्य त्वेष स्वभावः स्यान्न नाम न स तत्त्ववित् ।
एतदेवाज्ञताचिह्नं यदिच्छा प्रकृतेतरा ॥ ५५ ॥
yasya tveṣa svabhāvaḥ syānna nāma na sa tattvavit ,
etadevājñatācihnaṃ yadicchā prakṛtetarā 55
55. yasya tu eṣaḥ svabhāvaḥ syāt na nāma na saḥ tattvavit
| etat eva ajñatā cihnam yat icchā prakṛtiitarā ||
55. yasya eṣaḥ svabhāvaḥ syāt,
saḥ na nāma na tattvavit.
yat icchā prakṛtiitarā [asti],
etat eva ajñatā-cihnam.
55. If this [desire] were indeed one's intrinsic nature (dharma), then that person would certainly not be a knower of reality. This very desire, which is contrary to [one's true] nature (prakṛti), is a mark of ignorance.
आश्वस्तान्तःकरणः क्षीणविकल्पः स्वरूपसारमयः ।
परमशमामृततृप्तस्तिष्ठति विद्वान्निरावरणः ॥ ५६ ॥
āśvastāntaḥkaraṇaḥ kṣīṇavikalpaḥ svarūpasāramayaḥ ,
paramaśamāmṛtatṛptastiṣṭhati vidvānnirāvaraṇaḥ 56
56. āśvastāntaḥkaraṇaḥ kṣīṇavikalpaḥ svarūpasāramayaḥ |
paramaśamāmṛtatṛptaḥ tiṣṭhati vidvān nirāvaraṇaḥ ||
56. āśvastāntaḥkaraṇaḥ kṣīṇavikalpaḥ svarūpasāramayaḥ paramaśamāmṛtatṛptaḥ nirāvaraṇaḥ vidvān tiṣṭhati.
56. The wise person (vidvān) abides with a tranquil inner faculty (antaḥkaraṇa), all wavering thoughts (vikalpa) extinguished, replete with the essence of their true nature (svarūpa), fully satisfied by the nectar of supreme tranquility (śama), and free from all coverings.

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 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 (current chapter) 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