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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-172

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श्रीवसिष्ठ उवाच ।
एवं पृथ्व्यादिरहितः खमेवाद्यः प्रजापतिः ।
मनोमात्रमहं मन्ये संकल्पविटपी यथा ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ pṛthvyādirahitaḥ khamevādyaḥ prajāpatiḥ ,
manomātramahaṃ manye saṃkalpaviṭapī yathā 1
1. śrīvasiṣṭhaḥ uvāca | evam pṛthvyādirahitaḥ kham eva ādyaḥ
prajāpatiḥ | manomātram aham manye saṅkalpaviṭapī yathā ||
1. śrīvasiṣṭhaḥ uvāca.
evam pṛthvyādi-rahitaḥ kham eva ādyaḥ prajāpatiḥ [āsīt].
aham manaḥ-mātram [tam] manye,
yathā saṅkalpa-viṭapī [asti].
1. Śrī Vasiṣṭha said: 'Thus, the primal Prajāpati, devoid of earth and other elements, was merely space. I consider him to be nothing but mind (manas), just like a tree of imagination (saṅkalpa).'
मन इत्यभिधानेन पश्चादास्था प्रकल्पिता ।
वार्यावर्तविवर्तेन प्रोत्थायावर्तता यथा ॥ २ ॥
mana ityabhidhānena paścādāsthā prakalpitā ,
vāryāvartavivartena protthāyāvartatā yathā 2
2. manaḥ iti abhidhānena paścāt āsthā prakalpitā |
vāryāvartavivartena protthāya āvartatā yathā ||
2. manaḥ iti abhidhānena paścāt आस्था प्रकल्पिता [bhavati],
यथा वार्यावर्त-विवर्तेन [jalaṃ] protthāya आवर्तता.
2. Subsequently, by the designation 'mind' (manas), a state of being was established, just as by the whirling of a water eddy, [the water] springs up and spins around.
सत्तामात्रात्मनस्तस्य कुतो बुद्ध्यादयः किल ।
अविद्यमाने पृथ्व्यादौ खस्यानन्तस्य किं रजः ॥ ३ ॥
sattāmātrātmanastasya kuto buddhyādayaḥ kila ,
avidyamāne pṛthvyādau khasyānantasya kiṃ rajaḥ 3
3. sattāmātra-ātmanaḥ tasya kutaḥ buddhi-ādayaḥ kila
avidyamāne pṛthvī-ādau khasya anantasya kim rajaḥ
3. tasya sattāmātra-ātmanaḥ kutaḥ
buddhi-ādayaḥ kila (bhavanti)?
pṛthvī-ādau avidyamāne anantasya
khasya kim rajaḥ (bhavet)?
3. For that pure Self (ātman), which is mere existence, how, indeed, can there be intellect (buddhi) and other such faculties? When earth and the like do not exist, what dust could there be for the infinite sky?
न तस्य देहचित्तादि नेन्द्रियाणि न वासनाः ।
सदप्येतत्सदा तस्य न किंचिदपि विद्यते ॥ ४ ॥
na tasya dehacittādi nendriyāṇi na vāsanāḥ ,
sadapyetatsadā tasya na kiṃcidapi vidyate 4
4. na tasya deha-citta-ādi na indriyāṇi na vāsanāḥ
sat api etat sadā tasya na kiṃcit api vidyate
4. tasya deha-citta-ādi na (vidyate),
indriyāṇi na (vidyante),
vāsanāḥ na (vidyante).
etat sat api (vidyate),
sadā tasya kiṃcit api na vidyate.
4. That Self (ātman) possesses no body, mind, or the like, no senses, and no latent impressions (vāsanā). Although this (apparent world) truly exists, still, for that Self, nothing at all truly exists.
प्राक्तनस्य प्रजेशस्य मुक्तत्वात्कथमेव च ।
भूयः संभवति प्राज्ञ न स्मृतिर्न च संभवः ॥ ५ ॥
prāktanasya prajeśasya muktatvātkathameva ca ,
bhūyaḥ saṃbhavati prājña na smṛtirna ca saṃbhavaḥ 5
5. prāktanasya praja-īśasya muktatvāt katham eva ca
bhūyaḥ sambhavati prājña na smṛtiḥ na ca sambhavaḥ
5. prājña,
prāktanasya praja-īśasya muktatvāt bhūyaḥ katham eva ca sambhavati? smṛtiḥ na ca sambhavaḥ na (vidyate).
5. O wise one, how can there be rebirth for the ancient Lord of creatures (Prajāpati), given his liberation (mokṣa)? There is neither memory nor (future) birth for him.
न भवत्येव मुक्तानां स्मृतिर्देहोदयः पुनः ।
न देशकालावर्तत्वमावर्तानां सतामिव ॥ ६ ॥
na bhavatyeva muktānāṃ smṛtirdehodayaḥ punaḥ ,
na deśakālāvartatvamāvartānāṃ satāmiva 6
6. na bhavati eva muktānām smṛtiḥ deha-udayaḥ punaḥ
na deśa-kāla-āvartatvam āvartānām satām iva
6. muktānām smṛtiḥ na eva bhavati,
punaḥ deha-udayaḥ na (bhavati).
āvartānām satām iva deśa-kāla-āvartatvam na (bhavati).
6. For those who are liberated (mukta), there is indeed no memory (of past lives) nor renewed physical existence. Nor do they experience the cyclical nature of space and time, unlike those embodied beings who remain caught in cycles (saṃsāra).
यदि वापि भवेत्किंचित्स्मृत्या देहादि तस्य तत् ।
तदपृथ्व्यादिभिः शान्तं संकल्पनगरं तनु ॥ ७ ॥
yadi vāpi bhavetkiṃcitsmṛtyā dehādi tasya tat ,
tadapṛthvyādibhiḥ śāntaṃ saṃkalpanagaraṃ tanu 7
7. yadi vā api bhavet kiñcit smṛtyā dehādi tasya tat
tat apṛthvyādibhiḥ śāntam saṅkalpanagaram tanu
7. yadi api kiñcit dehādi smṛtyā tasya bhavet vā
tat saṅkalpanagaram apṛthvyādibhiḥ śāntam tanu
7. Even if something like a body were to exist for him through memory (smṛti), that city of thought (saṅkalpa) - tranquilized by the absence of earth and other elements - is subtle.
यथा संकल्पशैलस्य दृश्यमानमपि स्फुटम् ।
पृथ्व्यादिरहितं रूपं तद्विराड्वपुषस्तथा ॥ ८ ॥
yathā saṃkalpaśailasya dṛśyamānamapi sphuṭam ,
pṛthvyādirahitaṃ rūpaṃ tadvirāḍvapuṣastathā 8
8. yathā saṅkalpaśailasya dṛśyamānam api sphuṭam
pṛthvyādirahitam rūpam tat virāṭ vapuṣaḥ tathā
8. yathā saṅkalpaśailasya dṛśyamānam api sphuṭam rūpam pṛthvyādirahitam,
tathā tat virāṭ vapuṣaḥ
8. Just as the clearly visible form of a conceptual mountain (saṅkalpa) is devoid of earth and other elements, so too is the cosmic body (virāṭ).
स्मृतिश्च संभवत्येव न कदाचन काचन ।
एषा लौकिकबुद्ध्या या सा सद्बुद्ध्या न विद्यते ॥ ९ ॥
smṛtiśca saṃbhavatyeva na kadācana kācana ,
eṣā laukikabuddhyā yā sā sadbuddhyā na vidyate 9
9. smṛtiḥ ca saṃbhavati eva na kadācana kācana
eṣā laukikabuddhyā yā sā sadbuddhyā na vidyate
9. kācana smṛtiḥ ca na kadācana eva saṃbhavati eṣā yā laukikabuddhyā (bhāti),
sā sadbuddhyā na vidyate
9. No memory (smṛti) of any kind ever truly occurs. That which is perceived by ordinary worldly understanding (buddhi) does not exist from the perspective of true understanding.
श्रीराम उवाच ।
कथं न संभवत्येषां स्मृतिः स्मृतिमतां वर ।
स्मृतेश्चासंभवे कस्माद्गुणो गुणगणाकर ॥ १० ॥
śrīrāma uvāca ,
kathaṃ na saṃbhavatyeṣāṃ smṛtiḥ smṛtimatāṃ vara ,
smṛteścāsaṃbhave kasmādguṇo guṇagaṇākara 10
10. śrīrāmaḥ uvāca katham na saṃbhavati eṣām smṛtiḥ smṛtimatām
vara smṛteḥ ca asaṃbhave kasmāt guṇaḥ guṇagaṇākara
10. śrīrāmaḥ uvāca vara smṛtimatām eṣām smṛtiḥ katham na saṃbhavati?
ca guṇagaṇākara smṛteḥ asaṃbhave kasmāt guṇaḥ (bhavet)?
10. Shri Rama said: 'O best among those who remember, how is it that memory (smṛti) is not possible for beings? And if memory is impossible, O ocean of virtues, what benefit (guṇa) could there be?'
श्रीवसिष्ठ उवाच ।
दृश्ये हि संभवत्येषा कार्यकारणतात्मनि ।
तद्भावाभावसंपन्ना न तु संभवति स्मृतिः ॥ ११ ॥
śrīvasiṣṭha uvāca ,
dṛśye hi saṃbhavatyeṣā kāryakāraṇatātmani ,
tadbhāvābhāvasaṃpannā na tu saṃbhavati smṛtiḥ 11
11. śrī vasiṣṭha uvāca dṛśye hi saṃbhavati eṣā kāryakāraṇatā
ātmani tatbhāvābhāvasaṃpannā na tu saṃbhavati smṛtiḥ
11. śrī vasiṣṭha uvāca: hi dṛśye ātmani eṣā kāryakāraṇatā saṃbhavati.
tu tatbhāvābhāvasaṃpannā smṛtiḥ na saṃbhavati.
11. Śrī Vasiṣṭha said: This principle of cause and effect (kārya-kāraṇatā) indeed manifests for the individual self (ātman) within the perceived world (dṛśya). However, memory (smṛti), which is intrinsically connected to the existence and non-existence of that (perceived world), cannot truly exist.
आब्रह्मस्तम्बपर्यन्तं दृश्यं किंचिन्न विद्यते ।
यत्र तत्र कथं कीदृक् कुतः स्यात्संभवः स्मृतेः ॥ १२ ॥
ābrahmastambaparyantaṃ dṛśyaṃ kiṃcinna vidyate ,
yatra tatra kathaṃ kīdṛk kutaḥ syātsaṃbhavaḥ smṛteḥ 12
12. ābrahmastambaparyantam dṛśyam kiṃcit na vidyate
yatra tatra katham kīdṛk kutaḥ syāt saṃbhavaḥ smṛteḥ
12. ābrahmastambaparyantam kiṃcit dṛśyam na vidyate.
tatra yatra kathaṃ kīdṛk kutaḥ smṛteḥ saṃbhavaḥ syāt.
12. From Brahmā down to a blade of grass, nothing that is perceived (dṛśya) truly exists. Where, then, how, and from what source could the possibility of memory (smṛti) arise?
भूत्वा भावे हि दृश्यस्य स्मरणं स्मृतिरुच्यते ।
दृश्यमेव न यत्रास्ति तत्रैताः कलनाः कुतः ॥ १३ ॥
bhūtvā bhāve hi dṛśyasya smaraṇaṃ smṛtirucyate ,
dṛśyameva na yatrāsti tatraitāḥ kalanāḥ kutaḥ 13
13. bhūtvā bhāve hi dṛśyasya smaraṇam smṛtiḥ ucyate
dṛśyam eva na yatra asti tatra etāḥ kalanāḥ kutaḥ
13. hi dṛśyasya bhūtvā bhāve smaraṇam smṛtiḥ ucyate.
yatra dṛśyam eva na asti,
tatra etāḥ kalanāḥ kutaḥ.
13. Indeed, memory (smṛti) is declared to be the recollection (smaraṇam) of the perceived world (dṛśya) after it has manifested. Where the perceived world itself does not exist, from what source could these mental constructs (kalanāḥ) arise?
अत्यन्ताभाव एवास्य दृश्यस्य किल सर्वदा ।
सर्वं ब्रह्मेति सत्यार्थास्तत्स्मृतेः कलनाः कुतः ॥ १४ ॥
atyantābhāva evāsya dṛśyasya kila sarvadā ,
sarvaṃ brahmeti satyārthāstatsmṛteḥ kalanāḥ kutaḥ 14
14. atyantābhāvaḥ eva asya dṛśyasya kila sarvadā sarvam
brahma iti satyārthāḥ tatsmṛteḥ kalanāḥ kutaḥ
14. kila asya dṛśyasya atyantābhāvaḥ eva sarvadā.
sarvam brahma iti satyārthāḥ.
tatsmṛteḥ kalanāḥ kutaḥ.
14. Indeed, there is always the absolute non-existence (atyantābhāva) of this perceived world (dṛśya). The truth is that 'All is Brahman (brahman)'. Therefore, from what source could mental constructs (kalanāḥ) of its memory arise?
स्मृतिर्न संभवत्येव तस्मादाद्या प्रजापतेः ।
आकारवत्त्वमेवास्य शुद्धज्ञानात्मनः कुतः ॥ १५ ॥
smṛtirna saṃbhavatyeva tasmādādyā prajāpateḥ ,
ākāravattvamevāsya śuddhajñānātmanaḥ kutaḥ 15
15. smṛtiḥ na saṃbhavati eva tasmāt ādyā prajāpateḥ
ākāravattvam eva asya śuddhajñānātmanaḥ kutaḥ
15. tasmāt smṛtiḥ na eva saṃbhavati ādyā prajāpateḥ
asya śuddhajñānātmanaḥ ākāravattvam eva kutaḥ
15. Therefore, memory (smṛti) is certainly not possible for the primordial power (ādyā) associated with the creator (prajāpati). From where, then, can form (ākāravattvam) arise for this pure consciousness (ātman) itself?
स्मर्तव्यं भाववशतः स्मृतिर्नास्त्येव लौकिकी ।
स्मृत्यर्थस्त्वन्यदीयोऽस्ति सत्यात्मा त्वमिमं श्रृणु ॥ १६ ॥
smartavyaṃ bhāvavaśataḥ smṛtirnāstyeva laukikī ,
smṛtyarthastvanyadīyo'sti satyātmā tvamimaṃ śrṛṇu 16
16. smartavyam bhāvavaśataḥ smṛtiḥ na asti eva laukikī
smṛtyarthaḥ tu anyadīyaḥ asti satyātman tvam imam śṛṇu
16. bhāvavaśataḥ smartavyam laukikī smṛtiḥ eva na asti tu
smṛtyarthaḥ anyadīyaḥ asti satyātman tvam imam śṛṇu
16. That which is to be remembered (smartavyam) arises by the power of (illusory) existence (bhāvavaśataḥ), but conventional (laukikī) memory (smṛti) itself indeed does not exist. However, the (real) meaning of memory (smṛti) is of another kind. O true Self (ātman), listen to this.
भूतस्यान्तः पदार्थस्य स्मरणं स्मृतिरुच्यते ।
पदार्थस्तु न चैवास्ति न भूतो न भविष्यति ॥ १७ ॥
bhūtasyāntaḥ padārthasya smaraṇaṃ smṛtirucyate ,
padārthastu na caivāsti na bhūto na bhaviṣyati 17
17. bhūtasya antaḥ padārthasya smaraṇam smṛtiḥ ucyate
padārthaḥ tu na ca eva asti na bhūtaḥ na bhaviṣyati
17. bhūtasya antaḥ padārthasya smaraṇam smṛtiḥ ucyate
tu padārthaḥ ca na eva asti na bhūtaḥ na bhaviṣyati
17. Internal recollection (smaraṇa) of a past (bhūta) object (padārtha) is called memory (smṛti). However, an object (padārtha) itself certainly does not exist, neither having existed (bhūta) nor going to exist (bhaviṣyati).
एवं हि खल्विदं ब्रह्म परमेवाचलं यतः ।
अनादिमध्यपर्यन्तं कुतः स्मृत्यादयस्ततः ॥ १८ ॥
evaṃ hi khalvidaṃ brahma paramevācalaṃ yataḥ ,
anādimadhyaparyantaṃ kutaḥ smṛtyādayastataḥ 18
18. evam hi khalu idam brahma param eva acalam yataḥ
anādimadhyaparyantam kutaḥ smṛtyādayaḥ tataḥ
18. evam hi khalu idam brahma param eva acalam yataḥ
anādimadhyaparyantam tataḥ kutaḥ smṛtyādayaḥ
18. Thus, indeed, this (idam) Brahman (brahma) is verily (eva) supreme (param) and unmoving (acalam). Because it is without beginning, middle, or end (anādimadhyaparyantam), from where then can memory (smṛti) and similar concepts (ādayaḥ) arise from that (Brahman)?
सर्वात्मत्वमपदार्थात्म चिद्व्योमकचनं तु यत् ।
व्यवहारेऽप्यलं शान्तं स्मृत्या तच्छब्दितं मया ॥ १९ ॥
sarvātmatvamapadārthātma cidvyomakacanaṃ tu yat ,
vyavahāre'pyalaṃ śāntaṃ smṛtyā tacchabditaṃ mayā 19
19. sarvātmatvam apadārthātma cidvyomakacanam tu yat
vyavahāre api alam śāntam smṛtyā tat śabditam mayā
19. yat sarvātmatvam apadārthātma cidvyomakacanam tu vyavahāre api alam śāntam,
tat mayā smṛtyā śabditam.
19. That which is the state of being the Self of all (sarvātmatvam), whose essence transcends all objects (apadārthātma), and which is the manifestation of the space of consciousness (cidvyomakacanam), is indeed completely tranquil even amidst practical life (vyavahāra). By me, that has been designated as memory (smṛti).
तदेतत्स्मरणं नाम स्वभावकचनं हि तत् ।
तेनाभ्यस्तोऽथ बाह्यार्थः सादृश्यादवभासते ॥ २० ॥
tadetatsmaraṇaṃ nāma svabhāvakacanaṃ hi tat ,
tenābhyasto'tha bāhyārthaḥ sādṛśyādavabhāsate 20
20. tat etat smaraṇam nāma svabhāvakacanam hi tat tena
abhyastaḥ atha bāhyārthaḥ sādṛśyāt avabhāsate
20. etat smaraṇam nāma tat hi svabhāvakacanam.
tena abhyastaḥ bāhyārthaḥ atha sādṛśyāt avabhāsate.
20. This very memory (smaraṇa), in fact, is the manifestation of one's own intrinsic nature (svabhāvakacanam). Subsequently, an external object (bāhyārthaḥ) that has been accustomed or practiced (abhyastaḥ) appears due to its resemblance.
यद्यत्संवेद्यते किंचित्तत्स्वभावं स्वभावयत् ।
तेनावभासते योऽर्थस्तस्य स्मृत्यभिधा कृता ॥ २१ ॥
yadyatsaṃvedyate kiṃcittatsvabhāvaṃ svabhāvayat ,
tenāvabhāsate yo'rthastasya smṛtyabhidhā kṛtā 21
21. yat yat saṃvedyate kiñcit tat svabhāvam svabhāvayat
tena avabhāsate yaḥ arthaḥ tasya smṛtyabhidhā kṛtā
21. yat yat kiñcit saṃvedyate (ca) tat svabhāvam svabhāvayat (bhavati).
tena yaḥ arthaḥ avabhāsate tasya smṛtyabhidhā kṛtā.
21. Whatever is perceived, manifesting its own intrinsic nature (svabhāva), that object (arthaḥ) which consequently appears, for that, the designation 'memory' (smṛti) is given.
अविद्यमानं भातीव यथा दृश्यं तथा स्थितिः ।
भातैवाविद्यमानैव मृगतृष्णा यथोद्यता ॥ २२ ॥
avidyamānaṃ bhātīva yathā dṛśyaṃ tathā sthitiḥ ,
bhātaivāvidyamānaiva mṛgatṛṣṇā yathodyatā 22
22. avidyamānam bhāti iva yathā dṛśyam tathā sthitiḥ
bhātā eva avidyamānā eva mṛgatṛṣṇā yathā udyatā
22. avidyamānam dṛśyam yathā iva bhāti,
tathā sthitiḥ (asti).
bhātā eva avidyamānā eva mṛgatṛṣṇā yathā udyatā.
22. The non-existent appears as if it exists, just like a visible object. Such is the condition: it appears, yet is indeed non-existent, just as a mirage (mṛgatṛṣṇā) manifests.
सर्वात्मनि स्थिताः सत्ये याः कचन्ति सुसंविदः ।
ता एवाभ्यासरूढार्थाः सादृश्यात्स्मृतयः स्मृताः ॥ २३ ॥
sarvātmani sthitāḥ satye yāḥ kacanti susaṃvidaḥ ,
tā evābhyāsarūḍhārthāḥ sādṛśyātsmṛtayaḥ smṛtāḥ 23
23. sarvātmani sthitāḥ satye yāḥ kacanti susaṃvidaḥ
tāḥ eva abhyāsarūḍhārthāḥ sādṛśyāt smṛtayaḥ smṛtāḥ
23. yāḥ susaṃvidaḥ sarvātmani satye sthitāḥ kacanti
tāḥ eva abhyāsarūḍhārthāḥ sādṛśyāt smṛtayaḥ smṛtāḥ
23. Those profound cognitions (susaṃvidaḥ) which appear in the universal Self (ātman) as reality, and whose meanings are deeply ingrained through repeated practice (abhyāsa), are, by similarity, considered memories (smṛtayaḥ).
काकतालीयवद्भान्ति सर्वात्मनि सुसंविदः ।
स्वाङ्गभूताः स्वतः स्वस्थास्ता एव स्मृतयः कृताः ॥ २४ ॥
kākatālīyavadbhānti sarvātmani susaṃvidaḥ ,
svāṅgabhūtāḥ svataḥ svasthāstā eva smṛtayaḥ kṛtāḥ 24
24. kākatālīyavat bhānti sarvātmani susaṃvidaḥ
svāṅgabhūtāḥ svataḥ svasthāḥ tāḥ eva smṛtayaḥ kṛtāḥ
24. susaṃvidaḥ sarvātmani kākatālīyavat bhānti
svāṅgabhūtāḥ svataḥ svasthāḥ tāḥ eva smṛtayaḥ kṛtāḥ
24. Profound insights (susaṃvidaḥ) appear in the universal Self (ātman) as if by mere chance (kākatālīyavat). When they become inherent, naturally stable, and established within oneself, those very insights are then deemed memories (smṛtayaḥ).
यद्यत्कचति सद्रूपं स्वाङ्गं सर्वात्मनः स्वतः ।
तदभ्यस्तार्थसादृश्यात्स्मृतिरित्युच्यते बुधैः ॥ २५ ॥
yadyatkacati sadrūpaṃ svāṅgaṃ sarvātmanaḥ svataḥ ,
tadabhyastārthasādṛśyātsmṛtirityucyate budhaiḥ 25
25. yat yat kacati sadrūpam svāṅgam sarvātmanaḥ svataḥ
tat abhyastārthasādṛśyāt smṛtiḥ iti ucyate budhaiḥ
25. yat yat sarvātmanaḥ svataḥ svāṅgam sadrūpam kacati
tat abhyastārthasādṛśyāt iti budhaiḥ smṛtiḥ ucyate
25. Whatever manifests as a real, inherent part of the universal Self (ātman) spontaneously, that, due to its similarity with meanings ingrained through repeated practice (abhyāsa), is thus termed 'memory' (smṛti) by the wise.
हेतौ लब्धेऽप्यलब्धे वा पवनस्पन्दवद्विदः ।
ता एवाभ्यासरूढार्थाः सादृश्यात्स्मृतयः कृताः ॥ २६ ॥
hetau labdhe'pyalabdhe vā pavanaspandavadvidaḥ ,
tā evābhyāsarūḍhārthāḥ sādṛśyātsmṛtayaḥ kṛtāḥ 26
26. hetau labdhe api alabdhe vā pavanaspandavat vidaḥ
tāḥ eva abhyāsarūḍhārthāḥ sādṛśyāt smṛtayaḥ kṛtāḥ
26. hetau labdhe api vā alabdhe vidaḥ pavanaspandavat
tāḥ eva abhyāsarūḍhārthāḥ sādṛśyāt smṛtayaḥ kṛtāḥ
26. Whether a cause (hetu) is found or not found, cognitions (vidaḥ) manifest like the spontaneous vibration of wind (pavanaspanda). When their meanings become deeply established through repeated practice (abhyāsa), they are, by similarity, considered memories (smṛtayaḥ).
काकतालीयवद्भान्ति यास्ताः स्मृत्यभिधाः कृताः ।
यथा तवैतेऽवयवाः कचन्ति न कचन्ति च ॥ २७ ॥
kākatālīyavadbhānti yāstāḥ smṛtyabhidhāḥ kṛtāḥ ,
yathā tavaite'vayavāḥ kacanti na kacanti ca 27
27. kākatālīyavat bhānti yāḥ tāḥ smṛtyabhidhāḥ kṛtāḥ
yathā tava ete avayavāḥ kacanti na kacanti ca
27. yāḥ tāḥ smṛtyabhidhāḥ kṛtāḥ [santi],
[tāḥ] kākatālīyavat bhānti yathā tava ete avayavāḥ kacanti ca na kacanti ca [tadvat]
27. Those designations (based on memory (smṛti)) which are created appear to exist by mere coincidence, like the 'crow-and-palm-fruit' incident. This is similar to how your limbs sometimes appear manifest and sometimes do not appear.
स्थिता एवात्मनि तथा सर्वाः सर्वात्मिका विदः ।
मिथ्याज्ञानमया यद्वदर्था घटपटादयः ॥ २८ ॥
sthitā evātmani tathā sarvāḥ sarvātmikā vidaḥ ,
mithyājñānamayā yadvadarthā ghaṭapaṭādayaḥ 28
28. sthitāḥ eva ātmani tathā sarvāḥ sarvātmikā vidaḥ
mithyājñānamayā yadvat arthāḥ ghaṭapaṭādayaḥ
28. yadvat ghaṭapaṭādayaḥ arthāḥ mithyājñānamayāḥ [santi],
tathā sarvāḥ sarvātmikāḥ vidaḥ ātmani sthitāḥ eva [santi]
28. Similarly, all perceptions, which are all-pervasive and indeed reside in the Self (ātman), are illusory (mithyājñānamayāḥ), just like objects such as pots and clothes.
तद्वत्स्मृतिपदार्थस्य किं भ्रमस्य विचार्यते ।
दृश्यस्यासंभवाज्ज्ञस्य स्मृतिर्नास्त्वेव तत्त्वतः ॥ २९ ॥
tadvatsmṛtipadārthasya kiṃ bhramasya vicāryate ,
dṛśyasyāsaṃbhavājjñasya smṛtirnāstveva tattvataḥ 29
29. tadvat smṛtipadārthasya kiṃ bhramasya vicāryate
dṛśyasya asaṃbhavāt jñasya smṛtiḥ na astu eva tattvataḥ
29. tadvat bhramasya smṛtipadārthasya kiṃ vicāryate? dṛśyasya asaṃbhavāt,
jñasya smṛtiḥ tattvataḥ na astu eva
29. Similarly, why is the object of memory (smṛti), which is an illusion, deliberated upon? Due to the non-existence of the perceivable world, memory (smṛti) does not truly exist for the knower (jña).
स तथैकघनत्वाच्च चिद्व्योमत्वाज्जगत्स्थितेः ।
यथास्थितमिदं दृश्यमस्त्येवाज्ञस्य संप्रति ॥ ३० ॥
sa tathaikaghanatvācca cidvyomatvājjagatsthiteḥ ,
yathāsthitamidaṃ dṛśyamastyevājñasya saṃprati 30
30. saḥ tathā ekaghanatvāt ca cidvyomatvāt jagatsthiteḥ
yathāsthitam idaṃ dṛśyam asti eva ajñasya saṃprati
30. saḥ (paramātmā) ekaghanatvāt ca cidvyomatvāt ca tathā jagatsthiteḥ [kāraṇāt],
idaṃ yathāsthitaṃ dṛśyam ajñasya saṃprati asti eva
30. And He (the Self), being a singular, solid mass (ekaghanatva) and consciousness-space (cidvyomatva), this visible world, as it is, indeed exists for the ignorant person (ajña) at present, due to the persistence of the world.
न मोक्षोपायकथनं न च जानामि तत्स्थितिम् ।
संदेहादिव जिज्ञासुस्तावन्मोक्षकथोच्यते ॥ ३१ ॥
na mokṣopāyakathanaṃ na ca jānāmi tatsthitim ,
saṃdehādiva jijñāsustāvanmokṣakathocyate 31
31. na mokṣopāyakathanaṃ na ca jānāmi tatsthitiṃ
saṃdehāt iva jijñāsuḥ tāvat mokṣakathā ucyate
31. na mokṣopāyakathanaṃ ca na tatsthitiṃ jānāmi
saṃdehāt iva jijñāsuḥ tāvat mokṣakathā ucyate
31. I do not present the means to liberation (mokṣa), nor do I truly know its nature. Yet, because of an inquirer, as if prompted by doubt, a discourse on liberation (mokṣa) is being given.
यावद्दृश्यं स्मृतिश्चैव संस्मृतिश्चास्य शाम्यति ।
अविद्यायास्तु मौर्ख्यस्य विमोहस्यात्यसंभवात् ॥ ३२ ॥
yāvaddṛśyaṃ smṛtiścaiva saṃsmṛtiścāsya śāmyati ,
avidyāyāstu maurkhyasya vimohasyātyasaṃbhavāt 32
32. yāvat dṛśyaṃ smṛtiḥ ca eva saṃsmṛtiḥ ca asya śāmyati
avidyāyāḥ tu maurkhyasya vimohasya atyasaṃbhavāt
32. yāvat dṛśyaṃ smṛtiḥ ca eva saṃsmṛtiḥ ca asya śāmyati
avidyāyāḥ tu maurkhyasya vimohasya atyasaṃbhavāt
32. The objective world (dṛśya), memory (smṛti), and even deep recollection (saṃsmṛti) of this (individual) subside only when ignorance (avidyā), foolishness, and profound delusion become utterly impossible to arise.
अज्ञस्थो निश्चयोऽस्माकं न कदाचन गोचरः ।
यच्च यद्विषये नास्ति तन्नैवानुभवत्यसौ ॥ ३३ ॥
ajñastho niścayo'smākaṃ na kadācana gocaraḥ ,
yacca yadviṣaye nāsti tannaivānubhavatyasau 33
33. ajñasthaḥ niścayaḥ asmākaṃ na kadācana gocaraḥ yat
ca yadviṣaye na asti tat na eva anubhavati asau
33. ajñasthaḥ niścayaḥ asmākaṃ kadācana na gocaraḥ ca
yat yadviṣaye na asti tat asau na eva anubhavati
33. The firm conviction (niścaya) held by an ignorant person is never within our perception. Moreover, whatever does not exist within its own sphere, that, indeed, no one experiences.
रजन्यनुभवो भानोर्भवत्यङ्ग कथं वद ।
भातं वस्तुस्वरूपात्म चिन्मात्रे किंचिदेव यत् ॥ ३४ ॥
rajanyanubhavo bhānorbhavatyaṅga kathaṃ vada ,
bhātaṃ vastusvarūpātma cinmātre kiṃcideva yat 34
34. rajanī anubhavaḥ bhānoḥ bhavati aṅga kathaṃ vada
bhātaṃ vastusvarūpātma cinmātre kiṃcit eva yat
34. aṅga vada kathaṃ bhānoḥ rajanī anubhavaḥ bhavati.
yat bhātaṃ vastusvarūpātma kiṃcit eva cinmātre
34. O dear one, tell me, how can the sun experience night? Whatever is manifested and whose intrinsic nature (ātman) is the very form of reality, that (exists) merely in pure consciousness (cit).
तदभ्यस्तार्थसादृश्यात्तत्संस्कार इति स्मृतम् ।
आत्मस्वभावभूतानामपि चिद्व्योमरूपिणाम् ॥ ३५ ॥
tadabhyastārthasādṛśyāttatsaṃskāra iti smṛtam ,
ātmasvabhāvabhūtānāmapi cidvyomarūpiṇām 35
35. tat abhyasta-artha-sādṛśyāt tat saṃskāraḥ iti
smṛtam ātma-svabhāva-bhūtānām api cit-vyoma-rūpiṇām
35. tat abhyasta-artha-sādṛśyāt tat saṃskāraḥ iti smṛtam.
ātma-svabhāva-bhūtānām api cit-vyoma-rūpiṇām.
35. Because of the similarity to an object that has been repeatedly practiced or contemplated, it is considered an impression (saṃskāra). This is true even for those things that are inherently of the nature of the Self (ātman) and whose form is the space of consciousness.
सर्वेषां परिकल्प्यानामाभासेऽप्यनवस्थितेः ।
एवं न संभवत्येव जगत्किंचित्कदाचन ॥ ३६ ॥
sarveṣāṃ parikalpyānāmābhāse'pyanavasthiteḥ ,
evaṃ na saṃbhavatyeva jagatkiṃcitkadācana 36
36. sarveṣām parikalpyānām ābhāse api anavasthiteḥ
evam na saṃbhavati eva jagat kiñcit kadācana
36. sarveṣām parikalpyānām ābhāse api anavasthiteḥ,
evam jagat kiñcit kadācana eva na saṃbhavati.
36. Since all imaginables (parikalpyas) are not stable even as mere appearances (ābhāsa), the world (jagat) simply cannot exist at all, at any time.
दृष्टं मृगतृषेवाम्बु न तु तत्परमार्थतः ।
यदा त्वयं तदा स्वप्ने सर्गादौ चावभासते ॥ ३७ ॥
dṛṣṭaṃ mṛgatṛṣevāmbu na tu tatparamārthataḥ ,
yadā tvayaṃ tadā svapne sargādau cāvabhāsate 37
37. dṛṣṭam mṛga-tṛṣā iva ambu na tu tat parama-arthataḥ
yadā tu ayam tadā svapne sarga-ādau ca avabhāsate
37. ambu mṛga-tṛṣā iva dṛṣṭam,
tu tat parama-arthataḥ na (asti).
yadā tu ayam (jagat) avabhāsate tadā svapne sarga-ādau ca (avabhāsate).
37. The world is seen like water in a mirage, but it is not truly real (paramārthataḥ). When this (world) appears, it is like a dream or at the beginning of creation.
चिद्व्योमैव परं सर्गपर्यायं स्वात्मनि स्थितम् ।
चिद्व्योमैवेत्थमाभातं न च्युतं सत्स्वरूपतः ॥ ३८ ॥
cidvyomaiva paraṃ sargaparyāyaṃ svātmani sthitam ,
cidvyomaivetthamābhātaṃ na cyutaṃ satsvarūpataḥ 38
38. cit-vyoma eva param sarga-paryāyam sva-ātmani sthitam
cit-vyoma eva ittham ābhātam na cyutam sat-svarūpataḥ
38. cit-vyoma eva param,
sarga-paryāyam,
sva-ātmani sthitam (asti).
ittham ābhātam cit-vyoma eva,
sat-svarūpataḥ na cyutam.
38. Only the consciousness-space (cit-vyoma) is supreme, being synonymous with creation and abiding in its own Self (ātman). This very consciousness-space (cit-vyoma) thus appears, without ever deviating from its essential nature (sat-svarūpa).
आत्मनात्मनि रूपं वा सद्रूपमिव संस्थितम् ।
सर्गादावेव कचिते मिथ्या कचदपि स्थितम् ॥ ३९ ॥
ātmanātmani rūpaṃ vā sadrūpamiva saṃsthitam ,
sargādāveva kacite mithyā kacadapi sthitam 39
39. ātmanā ātmani rūpam vā sadrūpam iva saṃsthitam
sargādau eva kacite mithyā kacad api sthitam
39. ātmanā ātmani vā sadrūpam iva rūpam saṃsthitam.
sargādau eva kacite mithyā kacad api sthitam.
39. A form, or rather, what appears as a true form, is established by the Self (ātman) within the Self (ātman). At the very beginning of creation, when it manifests, it is falsely established, even while it appears.
अतः कुतः क्वचिन्नाम हेयादेयादिभासनम् ।
नेदमाकारवत्किंचिन्नापि स्मृत्यात्मकं क्वचित् ॥ ४० ॥
ataḥ kutaḥ kvacinnāma heyādeyādibhāsanam ,
nedamākāravatkiṃcinnāpi smṛtyātmakaṃ kvacit 40
40. ataḥ kutaḥ kvacit nāma heyādeyādibhāsanam na
idam ākāravat kiñcit na api smṛtyātmakam kvacit
40. ataḥ kutaḥ kvacit nāma heyādeyādibhāsanam? idam kiñcit ākāravat na,
kvacit smṛtyātmakam api na.
40. Therefore, from where could there be, anywhere, this so-called appearance (bhāsanam) of things to be rejected or accepted, and so forth? This reality is not anything possessing form, nor is it ever merely of the nature of memory (smṛti).
कारणाभावतो भाति स्वरूपं परमात्मनः ।
आकारवत्त्वे यद्दुःखं भवेत्स्मृत्यां तदेव च ॥ ४१ ॥
kāraṇābhāvato bhāti svarūpaṃ paramātmanaḥ ,
ākāravattve yadduḥkhaṃ bhavetsmṛtyāṃ tadeva ca 41
41. kāraṇābhāvataḥ bhāti svarūpam paramātmanaḥ
ākāravattve yat duḥkham bhavet smṛtyām tat eva ca
41. kāraṇābhāvataḥ paramātmanaḥ svarūpam bhāti.
ākāravattve yat duḥkham bhavet,
tat eva ca smṛtyām (bhavet).
41. The essential nature (svarūpam) of the Supreme Self (paramātman) shines forth from the absence of (external) cause. Whatever suffering (duḥkham) would exist in the condition of possessing form, that very same (suffering) also manifests in memory (smṛti).
द्वयमेतदसत्तस्माद्वन्धो नाम न विद्यते ।
चिद्व्योम्नि भूतव्योमाभे शून्य एव यथास्थितम् ॥ ४२ ॥
dvayametadasattasmādvandho nāma na vidyate ,
cidvyomni bhūtavyomābhe śūnya eva yathāsthitam 42
42. dvayam etat asat tasmāt bandhaḥ nāma na vidyate
cidvyomni bhūtavyomābhe śūnyaḥ eva yathāsthitam
42. etat dvayam asat.
tasmāt nāma bandhaḥ na vidyate.
cidvyomni bhūtavyomābhe śūnyaḥ eva yathāsthitam.
42. This duality (dvayam) is unreal. Therefore, what is called bondage (bandhaḥ) does not truly exist. The consciousness-ether (cidvyoman), which is like the material ether, is indeed void (śūnya), just as it inherently exists.
स्थितं स्वरूपमजहद्भुवनार्काचलादिकम् ।
यथास्थितोग्रदिक्कालं जगत्त्वं रूपमत्यजत् ॥ ४३ ॥
sthitaṃ svarūpamajahadbhuvanārkācalādikam ,
yathāsthitogradikkālaṃ jagattvaṃ rūpamatyajat 43
43. sthitam svarūpam ajahat bhuvana arka acala ādikam
yathāsthita ugra dik kālam jagattvam rūpam atyajat
43. bhuvana arka acala ādikam sthitam svarūpam ajahat
yathāsthita ugra dik kālam jagattvam rūpam atyajat
43. Without abandoning its own intrinsic nature (svarūpa), which encompasses worlds, suns, mountains, and so forth, it (the ultimate reality) relinquished the form of world-existence, characterized by its inherent, formidable directions and time.
स्वमेवात्यजतो रूपं चिद्व्योम्न उदरे स्थितम् ।
स्वानुभूत्येकमात्रात्म प्रमातृस्वाप्नपत्तनम् ॥ ४४ ॥
svamevātyajato rūpaṃ cidvyomna udare sthitam ,
svānubhūtyekamātrātma pramātṛsvāpnapattanam 44
44. svam eva atyajataḥ rūpam cit vyomnaḥ udare sthitam
sva anubhūti eka mātrā ātma pramātṛ svāpna pattanam
44. svam eva atyajataḥ rūpam cit vyomnaḥ udare sthitam
sva anubhūti eka mātrā ātma pramātṛ svāpna pattanam
44. The very form that appears to relinquish itself, yet remains situated within the heart of the consciousness-ether, and whose sole nature (ātman) is pure self-experience, is verily the dream-city of the perceiver (pramātṛ).
अपृथ्व्यादि कुतस्तत्र किल पृथ्व्यादयो वद ।
तद्भाति केवलं शान्तं चिदाकाशं तथात्मनि ॥ ४५ ॥
apṛthvyādi kutastatra kila pṛthvyādayo vada ,
tadbhāti kevalaṃ śāntaṃ cidākāśaṃ tathātmani 45
45. a-pṛthvyādi kutaḥ tatra kila pṛthvyādayaḥ vada
tat bhāti kevalam śāntam cit ākāśam tathā ātmani
45. a-pṛthvyādi tatra pṛthvyādayaḥ kutaḥ kila vada
tat kevalam śāntam cit ākāśam tathā ātmani bhāti
45. When there is no earth and so forth, how then, can there truly be earths and so forth there? Please explain. That (ultimate reality) shines forth solely as the tranquil consciousness-ether, just as it does within the (ultimate) Self (ātman).
सर्वादौ स्वप्नकाले च पृथ्व्यादेः संभवः कुतः ।
उद्भूयेव जगद्रूपाद्ब्रह्मसत्तात्मनात्मनि ॥ ४६ ॥
sarvādau svapnakāle ca pṛthvyādeḥ saṃbhavaḥ kutaḥ ,
udbhūyeva jagadrūpādbrahmasattātmanātmani 46
46. sarva ādau svapna kāle ca pṛthvyādeḥ saṃbhavaḥ kutaḥ
udbhūya iva jagat rūpāt brahma sattā ātmanā ātmani
46. sarva ādau svapna kāle ca pṛthvyādeḥ saṃbhavaḥ kutaḥ
jagat rūpāt udbhūya iva brahma sattā ātmanā ātmani
46. At the very beginning, and in the state of a dream, from where does the possibility of earth and so forth arise? It is as if it emerges as the world-form itself, (manifesting) by the intrinsic nature (ātman) of Brahman's (brahman) existence within the (ultimate) Self (ātman).
करोति पृथ्व्याद्यभिधाः पश्चात्सत्यार्थदा इव ।
न स्मृत्यात्म न साकारं पृथ्व्यादीनामसंभवात् ।
न भ्रान्तिर्न विवर्तादि जगद्ब्रह्मात्म केवलम् ॥ ४७ ॥
karoti pṛthvyādyabhidhāḥ paścātsatyārthadā iva ,
na smṛtyātma na sākāraṃ pṛthvyādīnāmasaṃbhavāt ,
na bhrāntirna vivartādi jagadbrahmātma kevalam 47
47. karoti pṛthvyādyabhidhāḥ paścāt
satyārthadāḥ iva na smṛtyātma na sākāram
pṛthvyādīnām asaṃbhavāt na bhrāntiḥ
na vivartādi jagat brahmātma kevalam
47. karoti pṛthvyādyabhidhāḥ paścāt satyārthadāḥ iva.
smṛtyātma na.
sākāram na.
pṛthvyādīnām asaṃbhavāt.
bhrāntiḥ na.
vivartādi na.
jagat kevalam brahmātma.
47. One creates names like 'earth' and others, which subsequently appear to confer true meaning. This (reality) is not of the nature of memory (smṛti) nor does it possess a physical form, because the actual existence of earth and similar objects is impossible. It is neither an illusion (bhrānti) nor a modification; the universe (jagāt) is solely the Self (ātman) that is Brahman (brahman).
ब्रह्मेदमाकचति चारुजगत्स्वरूपं तच्चैकमेव कचनाकचनात्मनिष्ठम् ।
दृश्याभमप्यमलमेव नभः प्रशान्तं नित्योदितं प्रलयसर्गमयोदयात्म ॥ ४८ ॥
brahmedamākacati cārujagatsvarūpaṃ taccaikameva kacanākacanātmaniṣṭham ,
dṛśyābhamapyamalameva nabhaḥ praśāntaṃ nityoditaṃ pralayasargamayodayātma 48
48. brahma idam ākacati cārujagatsvarūpam
tat ca ekam eva kacanākacanātmaniṣṭham
dṛśyābham api amalam eva nabhaḥ praśāntam
nityoditam pralayasargamayodayātma
48. idam brahma cārujagatsvarūpam ākacati.
tat ca ekam eva kacanākacanātmaniṣṭham.
dṛśyābham api amalam eva praśāntam nabhaḥ,
nityoditam,
pralayasargamayodayātma.
48. This Brahman (brahman) appears as the beautiful form of the universe (jagāt), and that one reality is solely established in its nature (ātman) of both manifesting and non-manifesting. Although it appears as the visible (world), it is truly the pure and perfectly peaceful space (nabhas), eternally self-manifesting, whose essence (ātman) is the cyclical rising and setting of cosmic dissolution (pralaya) and creation (sarga).

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 Chapter 172 (current chapter) 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