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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-175

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श्रीवसिष्ठ उवाच ।
स्वप्नाभमाद्यं चिद्व्योम कारणं देहसंविदाम् ।
दृश्यान्यताऽसंभवतश्चिद्व्योम्नस्तत्कुतो वपुः ॥ १ ॥
śrīvasiṣṭha uvāca ,
svapnābhamādyaṃ cidvyoma kāraṇaṃ dehasaṃvidām ,
dṛśyānyatā'saṃbhavataścidvyomnastatkuto vapuḥ 1
1. śrīvasiṣṭhaḥ uvāca svapnābham ādyam cidvyoma kāraṇam
dehasaṃvidām dṛśyānyatā asaṃbhavataḥ cidvyomnaḥ tat kutaḥ vapuḥ
1. śrīvasiṣṭhaḥ uvāca yataḥ cidvyomnaḥ
dṛśyānyatā asaṃbhavataḥ
tat ādyam svapnābham cidvyoma
dehasaṃvidām kāraṇam kutaḥ vapuḥ
1. Sri Vasishtha said: The primordial consciousness-space (cidvyoma) is dream-like and is the cause of the consciousness of bodies. As otherness in the perceived is impossible from that consciousness-space, from where could any separate form or body arise?
सर्गादौ स्वप्नसवित्तिरूपं सर्वं विनानघ ।
न सर्गो न परो लोको दृश्यमानोऽपि सिद्ध्यति ॥ २ ॥
sargādau svapnasavittirūpaṃ sarvaṃ vinānagha ,
na sargo na paro loko dṛśyamāno'pi siddhyati 2
2. sargādau svapnasavittirūpam sarvam vinā anagha
na sargaḥ na paraḥ lokaḥ dṛśyamānaḥ api sidhyati
2. anagha sargādau sarvam svapnasavittirūpam vinā
na sargaḥ na paraḥ lokaḥ dṛśyamānaḥ api sidhyati
2. O sinless one (anagha)! At the dawn of creation, without everything assuming the nature of dream-consciousness, neither creation itself nor any other world, even if it is perceived, can be established.
असदेवानुभूरित्थमेवेदं भासते जगत् ।
स्वप्नाङ्गनासङ्ग इव शान्तं चिद्व्योम केवलम् ॥ ३ ॥
asadevānubhūritthamevedaṃ bhāsate jagat ,
svapnāṅganāsaṅga iva śāntaṃ cidvyoma kevalam 3
3. asat eva anubhūḥ ittham eva idam bhāsate jagat
svapna-aṅganā-saṅgaḥ iva śāntam cit-vyoma kevalam
3. idam jagat ittham asat eva anubhūḥ eva bhāsate
svapna-aṅganā-saṅgaḥ iva kevalam śāntam cit-vyoma
3. Indeed, this entire world (jagat) appears in this manner as an unreal experience. It is like embracing a woman in a dream, while only the tranquil, pure consciousness-space (cidvyoman) exists.
एवंनामास्ति चिद्धातुरनादिनिधनोऽमलः ।
शून्यात्मैवाच्छरूपोऽपि जगदित्यवभाति यः ॥ ४ ॥
evaṃnāmāsti ciddhāturanādinidhano'malaḥ ,
śūnyātmaivāccharūpo'pi jagadityavabhāti yaḥ 4
4. evaṃnāmā asti cit-dhātuḥ anādi-nidhanaḥ amalaḥ
śūnya-ātmā eva accha-rūpaḥ api jagat iti avabhāti yaḥ
4. yaḥ cit-dhātuḥ evaṃnāmā anādi-nidhanaḥ amalaḥ asti
śūnya-ātmā eva accha-rūpaḥ api jagat iti avabhāti
4. There exists an element of consciousness (cit-dhātu) of such a nature (evaṃnāman), which is beginningless, endless, and pure. Although it is intrinsically of a pure, unmanifested form (śūnyātman eva accharūpa), it is that very (element) which appears as the world (jagat).
मलस्त्वेषोऽपरिज्ञातः परिज्ञातः परं भवेत् ।
कुतः किल परे व्योमन्यनादिनिधने मलः ॥ ५ ॥
malastveṣo'parijñātaḥ parijñātaḥ paraṃ bhavet ,
kutaḥ kila pare vyomanyanādinidhane malaḥ 5
5. malaḥ tu eṣaḥ aparijñātaḥ parijñātaḥ param bhavet
kutaḥ kila pare vyomani anādi-nidhane malaḥ
5. eṣaḥ malaḥ tu aparijñātaḥ parijñātaḥ param bhavet
kila kutaḥ pare anādi-nidhane vyomani malaḥ
5. This impurity (mala), however, though currently unknown, would indeed become the Supreme (Reality) (param) upon true knowledge. For how, indeed, can there be any impurity (mala) in the supreme (para), beginningless, and endless space (vyoman)?
यदेतद्वेदनं शुद्धं तदेव स्वप्नपत्तनम् ।
जगत्तदेव सर्गादौ पृथ्व्यादेः संभवः कुतः ॥ ६ ॥
yadetadvedanaṃ śuddhaṃ tadeva svapnapattanam ,
jagattadeva sargādau pṛthvyādeḥ saṃbhavaḥ kutaḥ 6
6. yat etat vedanam śuddham tat eva svapna-pattanam
jagat tat eva sarga-ādau pṛthvī-ādeḥ saṃbhavaḥ kutaḥ
6. yat etat śuddham vedanam tat eva svapna-pattanam.
jagat tat eva sarga-ādau pṛthvī-ādeḥ saṃbhavaḥ kutaḥ
6. This very pure cognition (vedanam) is itself merely a dream-city. If this world (jagat) is nothing but that (cognition), then how could there be the emergence (saṃbhava) of earth and other elements at the beginning of creation (sargādau)?
चिद्व्योमात्मावभासस्य नभसः सर्गरूपिणी ।
कृता पृथ्व्यादिकलना मनोबुद्ध्यादिता तथा ॥ ७ ॥
cidvyomātmāvabhāsasya nabhasaḥ sargarūpiṇī ,
kṛtā pṛthvyādikalanā manobuddhyāditā tathā 7
7. cit-vyoma-ātma-avabhāsasya nabhasaḥ sarga-rūpiṇī
kṛtā pṛthvī-ādi-kalanā manaḥ-buddhi-ādi-tā tathā
7. cit-vyoma-ātma-avabhāsasya nabhasaḥ sarga-rūpiṇī
pṛthvī-ādi-kalanā manaḥ-buddhi-ādi-tā tathā kṛtā
7. The creative form (sarga-rūpiṇī) that arises from the manifestation of the intrinsic nature (ātman) of consciousness-space (cit-vyoma), which is like pure space (nabhas), is what brings about the conceptualization of earth and other elements, and similarly, the state of mind, intellect, etc.
वार्यावर्त इवाभाति पवनस्पन्दवच्च यत् ।
अबुद्धिपूर्वं चिद्व्योम्नि जगद्भानमभित्तिमत् ॥ ८ ॥
vāryāvarta ivābhāti pavanaspandavacca yat ,
abuddhipūrvaṃ cidvyomni jagadbhānamabhittimat 8
8. vāri-āvartaḥ iva ābhāti pavana-spanda-vat ca yat
abuddhi-pūrvam cit-vyomni jagat-bhānam abhitti-mat
8. yat jagat-bhānam cit-vyomni abuddhi-pūrvam abhitti-mat
vāri-āvartaḥ iva pavana-spanda-vat ca ābhāti
8. And that manifestation of the world (jagat-bhānam) in consciousness-space (cit-vyoma), which is without prior intention (abuddhipūrvam) and without any foundation (abhittimat), appears like a whirlpool of water or the vibration of wind.
पश्चात्तस्यैव तेनैव स्वयमैश्वर्यशंसिना ।
कृतं बुद्ध्यादिपृथ्व्यादिकल्पनं सदसन्मयम् ॥ ९ ॥
paścāttasyaiva tenaiva svayamaiśvaryaśaṃsinā ,
kṛtaṃ buddhyādipṛthvyādikalpanaṃ sadasanmayam 9
9. paścāt tasya eva tena eva svayam aiśvarya-śaṃsinā
kṛtam buddhi-ādi-pṛthvī-ādi-kalpanam sat-asat-mayam
9. paścāt tena eva tasya eva svayam aiśvarya-śaṃsinā
sat-asat-mayam buddhi-ādi-pṛthvī-ādi-kalpanam kṛtam
9. Afterwards, by that very same (consciousness), which spontaneously proclaims its own sovereignty (aiśvarya), was created the conceptualization of intellect and other faculties, and of earth and other elements, a conceptualization composed of both reality (sat) and unreality (asat).
स्वयमेव कचत्यच्छाच्छा येयं स्वा महाचितिः ।
सर्गाभिधानमस्यैव नभ एवेह नेतरत् ॥ १० ॥
svayameva kacatyacchācchā yeyaṃ svā mahācitiḥ ,
sargābhidhānamasyaiva nabha eveha netarat 10
10. svayam eva kacati accha-accha yā iyam svā mahā-citiḥ
sarga-abhidhānam asya eva nabhaḥ eva iha na itarat
10. yā iyam svā mahā-citiḥ svayam eva accha-accha kacati
asya eva sarga-abhidhānam iha nabhaḥ eva na itarat
10. This very great consciousness (mahā-citiḥ), which is inherently pure, transparent, and shines spontaneously, is truly the designation of creation (sarga-abhidhāna) here; it is space (nabhas) itself, and nothing else.
न च किंचन नामाङ्ग कचत्यच्छैव सा स्मृता ।
चिन्मात्रैकैककलनं ततमेवात्मनात्मनि ॥ ११ ॥
na ca kiṃcana nāmāṅga kacatyacchaiva sā smṛtā ,
cinmātraikaikakalanaṃ tatamevātmanātmani 11
11. na ca kiñcana nāma aṅga kacati acchā eva sā smṛtā
cinmātraikaikakalanaṁ tatam eva ātmanā ātmani
11. aṅga,
kiñcana nāma ca na kacati.
sā acchā eva smṛtā.
cinmātraikaikakalanaṁ ātmanā ātmani tatam eva (asti).
11. O dear one, nothing whatsoever appears as having a name; that (ultimate reality) is indeed considered utterly pure. It is simply the individual manifestation of consciousness (cit) alone, pervading itself by the Self (ātman) within the Self (ātman).
चिदाकाशश्चिदाकाशे तदिदं स्वमलं वपुः ।
चित्तं दृश्यमिवाभाति यथा स्वप्ने तथा स्थितम् ॥ १२ ॥
cidākāśaścidākāśe tadidaṃ svamalaṃ vapuḥ ,
cittaṃ dṛśyamivābhāti yathā svapne tathā sthitam 12
12. cit-ākāśaḥ cit-ākāśe tat idam sva-amalaṁ vapuḥ
cittaṁ dṛśyam iva ābhāti yathā svapne tathā sthitam
12. idam sva-amalaṁ vapuḥ cit-ākāśaḥ cit-ākāśe (asti).
yathā svapne (asti),
tathā cittaṁ dṛśyam iva ābhāti sthitam.
12. This pure nature of oneself exists as consciousness-space (cidākāśa) within consciousness-space. The mind (citta) appears like an object of perception (dṛśya), just as it is observed in a dream.
अन्यथानुपपत्त्यार्थकारणाभावतः स्वतः ।
सर्गादावेव स्वात्मैव दृश्यं चिद्व्योम पश्यति ॥ १३ ॥
anyathānupapattyārthakāraṇābhāvataḥ svataḥ ,
sargādāveva svātmaiva dṛśyaṃ cidvyoma paśyati 13
13. anyathānupapattyārthakāraṇābhāvataḥ svataḥ
sarga-ādau eva sva-ātmā eva dṛśyam cit-vyoma paśyati
13. anyathānupapattyārthakāraṇābhāvataḥ svataḥ sarga-ādau eva sva-ātmā eva cit-vyoma dṛśyam paśyati.
13. Due to the absence of any other conceivable and logical cause (anyathānupapattyarthakāraṇābhāvataḥ), the Self (ātman) itself, which is consciousness-space (cidvyoma), spontaneously (svataḥ) perceives all that is to be perceived (dṛśya), right at the beginning of creation (sarga).
स्वप्नवत्तच्च निर्धर्म मनागपि न भिद्यते ।
तस्माच्चिद्व्योम चिद्व्योम शून्यत्वं गगनादिवत् ॥ १४ ॥
svapnavattacca nirdharma manāgapi na bhidyate ,
tasmāccidvyoma cidvyoma śūnyatvaṃ gaganādivat 14
14. svapnavat tat ca nirdharma manāk api na bhidyate
tasmāt cidvyoma cidvyoma śūnyatvaṁ gaganādivat
14. tat ca svapnavat nirdharma (ca asti).
manāk api na bhidyate.
tasmāt cidvyoma cidvyoma śūnyatvaṁ gaganādivat (asti).
14. And that (reality) is like a dream, devoid of any intrinsic nature (dharma); it does not differentiate even slightly. Therefore, consciousness-space (cidvyoma) is indeed consciousness-space; its voidness (śūnyatva) is like that of the sky (gagana) and so forth.
यदैव तत्परं ब्रह्म सर्वरूपविवर्जितम् ।
तदेवैकं तथारूपमेवं सर्वतया स्थितम् ॥ १५ ॥
yadaiva tatparaṃ brahma sarvarūpavivarjitam ,
tadevaikaṃ tathārūpamevaṃ sarvatayā sthitam 15
15. yadā eva tat param brahma sarvarūpavivarjitam
tat eva ekam tathārūpam evam sarvatayā sthitam
15. yadā eva tat param brahma sarvarūpavivarjitam,
tat eva ekam tathārūpam evam sarvatayā sthitam.
15. When that supreme (brahman) is indeed devoid of all forms, that very One exists as its essential nature, and in this way, it pervades and exists as everything.
स्वप्नेऽनुभूयते चैतत्स्वप्नो ह्यात्मैव भासते ।
नानाबोधमनानैव ब्रह्मैवामलमेव तत् ॥ १६ ॥
svapne'nubhūyate caitatsvapno hyātmaiva bhāsate ,
nānābodhamanānaiva brahmaivāmalameva tat 16
16. svapne anubhūyate ca etat svapnaḥ hi ātman eva
bhāsate nānābodham anānā eva brahma eva amalam eva tat
16. etat svapne anubhūyate ca,
hi svapnaḥ ātman eva bhāsate.
nānābodham anānā eva,
tat brahma eva amalam eva.
16. This (world) is experienced in a dream; indeed, the dream itself shines forth as the Self (ātman). (Similarly), diverse perceptions are themselves not diverse; that alone is the pure (brahman) itself.
ब्रह्मैवात्मनि चिद्भावाज्जीवत्वमिव कल्पयत् ।
रूपमत्यजदेवाच्छं मनस्तामिव गच्छति ॥ १७ ॥
brahmaivātmani cidbhāvājjīvatvamiva kalpayat ,
rūpamatyajadevācchaṃ manastāmiva gacchati 17
17. brahma eva ātmani citbhāvāt jīvatvam iva kalpayat
rūpam atyajat eva accham manastām iva gacchati
17. brahma eva ātmani citbhāvāt jīvatvam iva kalpayat,
accham rūpam atyajat eva,
manastām iva gacchati.
17. Brahman itself, by virtue of its conscious nature within the Self (ātman), seems to project individuality (jīvatvam). It does not abandon its pristine form, yet it goes on to assume the state of mind (manastā).
इदं सर्वं तनोतीव तच्च खात्मकमेव खम् ।
भवतीव जगद्रूपं विकारीवाविकार्यपि ॥ १८ ॥
idaṃ sarvaṃ tanotīva tacca khātmakameva kham ,
bhavatīva jagadrūpaṃ vikārīvāvikāryapi 18
18. idam sarvam tanoti iva tat ca khātmakam eva kham
bhavati iva jagadrūpam vikārī iva avikāry api
18. idam sarvam iva tanoti,
ca tat khātmakam eva kham.
iva jagadrūpam bhavati,
vikārī iva api avikāry.
18. This entire (universe), as if, extends itself. And that (universe) is indeed essentially space, (it is) space itself. It appears as the form of the world (jagat), as if it were changeable, even though it is unchangeable.
मन एव स्वयं ब्रह्मा स सर्गस्य हृदि स्थितः ।
करोत्यविरतं सर्वमजस्रं संहरत्यपि ॥ १९ ॥
mana eva svayaṃ brahmā sa sargasya hṛdi sthitaḥ ,
karotyavirataṃ sarvamajasraṃ saṃharatyapi 19
19. manas eva svayam brahmā saḥ sargasya hṛdi sthitaḥ
karoti aviratam sarvam ajasram saṃharati api
19. manas eva svayam brahmā saḥ sargasya hṛdi sthitaḥ
aviratam sarvam karoti ajasram api saṃharati
19. The mind (manas) itself is the creative power (Brahmā). It resides within the core of creation, incessantly bringing everything into being and perpetually destroying it as well.
पृथ्व्यादिरहितो यस्मिन्मनोहृद्यङ्गवर्जिते ।
अन्यद्वा त्रिजगद्भाति यथा स्वप्ने निराकृति ॥ २० ॥
pṛthvyādirahito yasminmanohṛdyaṅgavarjite ,
anyadvā trijagadbhāti yathā svapne nirākṛti 20
20. pṛthvyādi-rahitaḥ yasmin manas-hṛdi aṅga-varjite
anyat vā tri-jagat bhāti yathā svapne nirākṛti
20. yasmin manas-hṛdi aṅga-varjite pṛthvyādi-rahitaḥ,
anyat vā tri-jagat yathā svapne nirākṛti bhāti
20. Within that mind, which is devoid of earth (pṛthvī) and other gross elements and without any physical components in its core, the three worlds (trijagat) appear as a distinct reality, just as a formless image manifests in a dream.
देहरूपजगद्रूपैरहमेकमनाकृति ।
मनस्तिष्ठाम्यनन्तात्म बोधाबोधं पराभवम् ॥ २१ ॥
deharūpajagadrūpairahamekamanākṛti ,
manastiṣṭhāmyanantātma bodhābodhaṃ parābhavam 21
21. deha-rūpa-jagat-rūpaiḥ aham ekam anākṛti manas
tiṣṭhāmi ananta-ātman bodha-abodham parābhavam
21. aham ekam anākṛti manas ananta-ātman tiṣṭhāmi,
deha-rūpa-jagat-rūpaiḥ bodha-abodham parābhavam
21. I am the one, formless mind (manas), and I reside as the infinite (ananta) Self (ātman). Through the forms of the body and the forms of the world, I transcend both knowledge and ignorance.
नेह पृथ्व्यादि नो देहो न चैवान्यास्ति दृश्यता ।
जगत्तया केवलं खं मनः कचकचायते ॥ २२ ॥
neha pṛthvyādi no deho na caivānyāsti dṛśyatā ,
jagattayā kevalaṃ khaṃ manaḥ kacakacāyate 22
22. na iha pṛthvyādi na u dehaḥ na ca eva anyā asti
dṛśyatā jagat-tayā kevalam kham manas kaca-kacāyate
22. iha na pṛthvyādi,
na u dehaḥ,
na ca eva anyā dṛśyatā asti.
kevalam manas kham jagat-tayā kaca-kacāyate
22. Here, there is no earth (pṛthvī) or other gross elements, no body, nor indeed any other perceptible object. The mind (manas) alone, as pure space (kha), incessantly projects the world (jagat).
विचार्यदृष्ट्यैतदपि न किंचिदपि विद्यते ।
केवलं भाति चिन्मात्रमात्मनात्मनि निर्घनम् ॥ २३ ॥
vicāryadṛṣṭyaitadapi na kiṃcidapi vidyate ,
kevalaṃ bhāti cinmātramātmanātmani nirghanam 23
23. vicāryadṛṣṭyā etat api na kiṃcit api vidyate
kevalaṃ bhāti cinmātram ātmanā ātmani nirghanam
23. vicāryadṛṣṭyā etat api na kiṃcit api vidyate.
kevalaṃ cinmātram nirghanam ātmanā ātmani bhāti.
23. Upon thoughtful deliberation, even this (apparent reality) does not exist at all. Only pure consciousness (cinmātram) shines forth, by the self (ātman) within the self (ātman), utterly without form or density.
यतो वाचो निवर्तन्ते तूष्णींभावोऽवशिष्यते ।
व्यवहार्यपि खात्मैव तद्वत्तिष्ठति मूकवत् ॥ २४ ॥
yato vāco nivartante tūṣṇīṃbhāvo'vaśiṣyate ,
vyavahāryapi khātmaiva tadvattiṣṭhati mūkavat 24
24. yataḥ vācaḥ nivartante tūṣṇīṃbhāvaḥ avaśiṣyate
vyavahārī api kha ātma eva tadvat tiṣṭhati mūka vat
24. yataḥ vācaḥ nivartante,
tūṣṇīṃbhāvaḥ avaśiṣyate.
vyavahārī api kha ātma eva tadvat mūka vat tiṣṭhati.
24. That (reality) from which all words turn back, leaving only a state of silence (tūṣṇīṃbhāvaḥ). Even though engaged in worldly activities, the (expansive) self (ātman) itself remains like that (silent), like a mute person.
अनन्तापारपर्यन्ता चिन्मात्रपरमेष्टका ।
तूष्णीं भूत्वा भवत्येष प्रबुद्धः पुरुषोत्तमः ॥ २५ ॥
anantāpāraparyantā cinmātraparameṣṭakā ,
tūṣṇīṃ bhūtvā bhavatyeṣa prabuddhaḥ puruṣottamaḥ 25
25. anantāpāraparyantā cinmātraparameṣṭakā tūṣṇīm
bhūtvā bhavati eṣa prabuddhaḥ puruṣottamaḥ
25. anantāpāraparyantā cinmātraparameṣṭakā tūṣṇīm bhūtvā eṣa prabuddhaḥ puruṣottamaḥ bhavati.
25. This (consciousness), which is endless, boundless, and utterly without limit, this supreme foundation of pure consciousness (cinmātraparameṣṭakā), having become silent, manifests as the enlightened supreme cosmic person (puruṣottama).
अबुद्धिपूर्वं द्रवतो यथावर्तादयोऽम्भसि ।
क्रियन्ते ब्रह्मणा तद्वच्चित्तबुद्ध्यादयो जडाः ॥ २६ ॥
abuddhipūrvaṃ dravato yathāvartādayo'mbhasi ,
kriyante brahmaṇā tadvaccittabuddhyādayo jaḍāḥ 26
26. abuddhipūrvaṃ dravataḥ yathā āvarta ādayaḥ ambhasi
kriyante brahmaṇā tadvat citta buddhi ādayaḥ jaḍāḥ
26. yathā āvarta ādayaḥ ambhasi abuddhipūrvaṃ dravataḥ kriyante,
tadvat jaḍāḥ citta buddhi ādayaḥ brahmaṇā kriyante.
26. Just as whirlpools and other phenomena spontaneously (abuddhipūrvaṃ) arise in flowing water, similarly, the inert mind (citta), intellect (buddhi), and other faculties are created by Brahman.
अबुद्धिपूर्वं वातेन क्रियते स्पन्दनं यथा ।
अनन्यदेवं बुद्ध्यादि क्रियते परमात्मना ॥ २७ ॥
abuddhipūrvaṃ vātena kriyate spandanaṃ yathā ,
ananyadevaṃ buddhyādi kriyate paramātmanā 27
27. abuddhipūrvaṃ vātena kriyate spandanaṃ yathā
ananyadevaṃ buddhyādi kriyate paramātmanā
27. yathā abuddhipūrvaṃ vātena spandanaṃ kriyate
ananyadevaṃ buddhyādi paramātmanā kriyate
27. Just as movement (spandanam) is produced by the wind without any prior intention, similarly, the intellect (buddhi) and other faculties are produced by the supreme Self (paramātman) as non-separate from it.
अनन्यदात्मनो वायोर्यथा स्पन्दनमव्ययम् ।
अनन्यदात्मनस्तद्वच्चिन्मात्रं परमात्मनः ॥ २८ ॥
ananyadātmano vāyoryathā spandanamavyayam ,
ananyadātmanastadvaccinmātraṃ paramātmanaḥ 28
28. ananyat ātmanaḥ vāyoḥ yathā spandanam avyayam
ananyat ātmanaḥ tadvat cinmātram paramātmanaḥ
28. yathā vāyoḥ ātmanaḥ avyayam spandanam ananyat
tadvat paramātmanaḥ ātmanaḥ cinmātram ananyat
28. Just as the imperishable movement (spandanam) is not separate from the wind itself, similarly, pure consciousness (cinmātram) is not separate from the supreme Self (paramātman) itself.
चिद्व्योम ब्रह्मचिन्मात्रमात्मा चिति महानिति ।
परमात्मेति पर्याया ज्ञेया ज्ञानवतां वर ॥ २९ ॥
cidvyoma brahmacinmātramātmā citi mahāniti ,
paramātmeti paryāyā jñeyā jñānavatāṃ vara 29
29. cit vyoma brahma cinmātram ātmā citi mahān iti
paramātmā iti paryāyāḥ jñeyāḥ jñānavatām vara
29. vara jñānavatām cit vyoma brahma cinmātram ātmā
citi mahān iti paramātmā iti paryāyāḥ jñeyāḥ
29. O best among the wise (jñānavatām vara)! Terms like "consciousness-space" (cidvyoma), "Brahman" (brahma), "pure consciousness" (cinmātram), "Self" (ātman), "consciousness" (citi), "the Great" (mahān), and "the supreme Self" (paramātman) are to be understood as synonyms (paryāyāḥ).
ब्रह्मोन्मेषनिमेषात्म स्पन्दास्पन्दात्म वातवत् ।
निमेषो यादृगेवास्य समुन्मेषस्तथा जगत् ॥ ३० ॥
brahmonmeṣanimeṣātma spandāspandātma vātavat ,
nimeṣo yādṛgevāsya samunmeṣastathā jagat 30
30. brahma unmeṣa nimeṣa ātma spanda aspanda ātma
vātavat nimeṣaḥ yādṛk eva asya samunmeṣaḥ tathā jagat
30. brahma unmeṣa nimeṣa ātma spanda aspanda ātma
vātavat asya nimeṣaḥ yādṛk eva tathā jagat samunmeṣaḥ
30. Brahman (brahma) has the nature of unfolding and withdrawing, and of movement and stillness, just like the wind. Whatever the nature of its 'closing' (nimeṣa) is, such is the entire world (jagat) in its complete manifestation (samunmeṣa).
दृश्यमस्य समुन्मेषो दृश्याभावो निमेषणम् ।
एकमेतन्निराकारं तद्द्वयोरप्युपक्षयात् ॥ ३१ ॥
dṛśyamasya samunmeṣo dṛśyābhāvo nimeṣaṇam ,
ekametannirākāraṃ taddvayorapyupakṣayāt 31
31. dṛśyam asya samunmeṣaḥ dṛśyābhāvaḥ nimeṣaṇam
ekam etat nirākāram tat dvayoḥ api upakṣayāt
31. asya dṛśyam samunmeṣaḥ dṛśyābhāvaḥ nimeṣaṇam
etat ekam nirākāram tat dvayoḥ api upakṣayāt
31. The manifestation of the visible world is its unfolding, and the non-appearance of the visible is its closing. This one (reality) is formless, because both (unfolding and closing) ultimately cease within it.
निमेषोन्मेषयोरेकरूपमेव परं मतम् ।
अतोऽस्ति दृश्यं नास्तीति सदसच्च सदा चितिः ॥ ३२ ॥
nimeṣonmeṣayorekarūpameva paraṃ matam ,
ato'sti dṛśyaṃ nāstīti sadasacca sadā citiḥ 32
32. nimeṣaunmeṣayoḥ ekarūpam eva param matam ataḥ
asti dṛśyam na asti iti sat asat ca sadā citiḥ
32. nimeṣaunmeṣayoḥ param ekarūpam eva matam ataḥ
dṛśyam asti na asti iti sat asat ca sadā citiḥ
32. Between the closing and unfolding (of manifestation), the supreme (reality) is considered to be of a single, uniform nature. Therefore, the notions 'the visible exists' and 'the visible does not exist' are always (perceived) within consciousness (citi).
निमेषो नान्य उन्मेषान्नोन्मेषोऽपि निमेषतः ।
ब्रह्मणः सर्गवपुषो निमेषोन्मेषरूपिणः ॥ ३३ ॥
nimeṣo nānya unmeṣānnonmeṣo'pi nimeṣataḥ ,
brahmaṇaḥ sargavapuṣo nimeṣonmeṣarūpiṇaḥ 33
33. nimeṣaḥ na anyaḥ unmeṣāt na unmeṣaḥ api nimeṣataḥ
brahmaṇaḥ sargavapuṣaḥ nimeṣaunmeṣarūpiṇaḥ
33. nimeṣaḥ unmeṣāt na anyaḥ unmeṣaḥ api nimeṣataḥ
na brahmaṇaḥ sargavapuṣaḥ nimeṣaunmeṣarūpiṇaḥ
33. The closing (of manifestation) is not different from the unfolding, nor is the unfolding different from the closing. (Both are aspects) of Brahman, whose body is creation and whose nature encompasses both closing and unfolding.
तद्यथास्थितमेवेदं विद्धि शान्तमशेषतः ।
अजातमजरं व्योम सौम्यं समसमं जगत् ॥ ३४ ॥
tadyathāsthitamevedaṃ viddhi śāntamaśeṣataḥ ,
ajātamajaraṃ vyoma saumyaṃ samasamaṃ jagat 34
34. tat yathā sthitam eva idam viddhi śāntam aśeṣataḥ
ajātam ajaram vyoma saumyam samasamam jagat
34. yathā sthitam tat idam jagat śāntam aśeṣataḥ
viddhi ajātam ajaram saumyam samasamam vyoma
34. Know this world, as it truly is, to be entirely peaceful. The universe (jagat) is unborn, undecaying space (vyoma), tranquil, and perfectly uniform.
चिदचित्यात्मकं व्योम रूपं कचकचायते ।
चिन्नाम तदिदं भाति जगदित्येव तद्वपुः ॥ ३५ ॥
cidacityātmakaṃ vyoma rūpaṃ kacakacāyate ,
cinnāma tadidaṃ bhāti jagadityeva tadvapuḥ 35
35. cidacityātmakam vyoma rūpaṃ kacakacāyate
cinnāma tat idam bhāti jagat iti eva tat vapuḥ
35. cidacityātmakam vyoma rūpaṃ kacakacāyate idam
tat cinnāma jagat iti eva bhāti tat vapuḥ
35. The absolute reality (vyoma), which is composed of both consciousness (cit) and non-consciousness, brilliantly manifests as a form. That very reality, known as consciousness (cit), shines forth as this world; indeed, this entire cosmos is its body.
न नश्यति न चोत्पन्नं दृश्यं नाप्यनुभूयते ।
स्वयं चमत्करोत्यन्तः केवलं केवलैव चित् ॥ ३६ ॥
na naśyati na cotpannaṃ dṛśyaṃ nāpyanubhūyate ,
svayaṃ camatkarotyantaḥ kevalaṃ kevalaiva cit 36
36. na naśyati na ca utpannaṃ dṛśyaṃ na api anubhūyate
svayaṃ camatkaroti antaḥ kevalaṃ kevalā eva cit
36. dṛśyaṃ na naśyati ca na utpannaṃ na api anubhūyate
kevalā eva cit svayaṃ kevalaṃ antaḥ camatkaroti
36. The perceived (world) neither perishes nor is it born, nor is it truly experienced. Only pure consciousness (cit) itself, by its own power, manifests wonderfully within.
महाचिद्व्योममणिभा दृश्यनाम्नी निजाकरात् ।
अनन्यान्येव भातापि भानुभास इवोष्णता ॥ ३७ ॥
mahācidvyomamaṇibhā dṛśyanāmnī nijākarāt ,
ananyānyeva bhātāpi bhānubhāsa ivoṣṇatā 37
37. mahācidvyomamaṇibhā dṛśyanāmnī nijākarāt
ananyāni eva bhātā api bhānubhāsaḥ iva uṣṇatā
37. dṛśyanāmnī mahācidvyomamaṇibhā nijākarāt
bhātā api ananyāni eva bhānubhāsaḥ uṣṇatā iva
37. The splendor, called 'the visible', of the jewel-like great space of consciousness (mahācidvyoma), emerges from its own source. Although it appears, it is truly non-different, just like heat (uṣṇatā) is non-different from the radiance of the sun.
सुषुप्तं स्वप्नवद्भाति भाति ब्रह्मैव सर्गवत् ।
सर्वमेकं शिवं शान्तं नानेवापि स्थितं स्फुरत् ॥ ३८ ॥
suṣuptaṃ svapnavadbhāti bhāti brahmaiva sargavat ,
sarvamekaṃ śivaṃ śāntaṃ nānevāpi sthitaṃ sphurat 38
38. suṣuptaṃ svapnavat bhāti bhāti brahma eva sargavat
sarvaṃ ekaṃ śivaṃ śāntaṃ nānā iva api sthitaṃ sphurat
38. suṣuptaṃ svapnavat bhāti; brahma eva sargavat bhāti
sarvaṃ ekaṃ śivaṃ śāntaṃ api nānā iva sthitaṃ sphurat
38. Deep sleep (suṣupta) appears like a dream (svapna); similarly, Brahman itself appears like creation (sarga). All this (existence) is truly one, auspicious, and peaceful, yet it manifests and exists as if it were diverse.
यद्यत्संवेद्यते यादृक्सद्वाऽसद्वा यथा यदा ।
तथानुभूयते तादृक्तत्सदस्त्वसदस्तु वा ॥ ३९ ॥
yadyatsaṃvedyate yādṛksadvā'sadvā yathā yadā ,
tathānubhūyate tādṛktatsadastvasadastu vā 39
39. yadyat saṃvedyate yādṛk sat vā asat vā yathā yadā
tathā anubhūyate tādṛk tat sat astu asat astu vā
39. yadyat yādṛk sat vā asat vā yathā yadā saṃvedyate,
tat tādṛk tathā anubhūyate,
tat sat astu vā asat astu
39. Whatever is perceived, of whatever nature - whether real or unreal - and in whatever manner or at whatever time, it is experienced in precisely that way, as such, regardless of whether it is ultimately real or unreal.
अन्यथानुपपत्त्या चेत्कारणं परिकल्प्यते ।
तत्स्वप्नाभो जगद्भावादन्यथा नोपपद्यते ॥ ४० ॥
anyathānupapattyā cetkāraṇaṃ parikalpyate ,
tatsvapnābho jagadbhāvādanyathā nopapadyate 40
40. anyathā anupapattyā cet kāraṇam parikalpyate tat
svapnābhaḥ jagat bhāvāt anyathā na upapadyate
40. cet kāraṇam anyathā anupapattyā parikalpyate,
tat svapnābhaḥ jagat bhāvāt anyathā na upapadyate
40. If a cause is hypothesized based on the principle of "otherwise impossibility" (anyathānupapatti), then the existence of this world, which resembles a dream, cannot be logically accounted for in any other way than its dream-like nature.
प्रमातीतात्पराद्विश्वमनन्यदुदितं यतः ।
प्रमातीतमिदं चैव किंचिन्नाभ्युदितं ततः ॥ ४१ ॥
pramātītātparādviśvamananyaduditaṃ yataḥ ,
pramātītamidaṃ caiva kiṃcinnābhyuditaṃ tataḥ 41
41. pramātītāt parāt viśvam ananyat uditam yataḥ
pramātītam idam ca eva kiṃcit na abhyuditam tataḥ
41. yataḥ pramātītāt parāt viśvam ananyat uditam,
tataḥ idam ca eva pramātītam,
kiṃcit na abhyuditam
41. Since the universe (viśva) has manifested as non-different (ananat) from the Supreme (para), which is beyond the scope of all valid knowledge (pramātīta), it follows that this (universe) itself is also beyond valid knowledge, and therefore, nothing (else) whatsoever can be said to have truly arisen from that (Supreme).
यस्य यद्रसिकं चित्तं तत्तथा तस्य गच्छति ।
ब्रह्मैकरसिकं तेन मनस्तत्तां समश्नुते ॥ ४२ ॥
yasya yadrasikaṃ cittaṃ tattathā tasya gacchati ,
brahmaikarasikaṃ tena manastattāṃ samaśnute 42
42. yasya yat rasikam cittam tat tathā tasya gacchati
brahmaikarasikam tena manaḥ tattām samaśnute
42. yasya yat cittam rasikam,
tat tasya tathā gacchati.
tena brahmaikarasikam manaḥ tattām samaśnute
42. Whatever an individual's mind (citta) is devoted to (rasikam), that is how it (the mind) proceeds for that person. Therefore, a mind solely devoted to (Brahman) attains the very nature of (Brahman).
यच्चित्तो यद्गतप्राणो जनो भवति सर्वदा ।
तत्तेन वस्त्विति ज्ञातं जानाति तदसौ स्फुटम् ॥ ४३ ॥
yaccitto yadgataprāṇo jano bhavati sarvadā ,
tattena vastviti jñātaṃ jānāti tadasau sphuṭam 43
43. yat-cittaḥ yat-gata-prāṇaḥ janaḥ bhavati sarvadā
tat tena vastu iti jñātam jānāti tat asau sphuṭam
43. janaḥ yat-cittaḥ yat-gata-prāṇaḥ sarvadā bhavati,
tat tena vastu iti jñātam asau tat sphuṭam jānāti
43. Whatever a person's mind is constantly focused on, and to whatever his vital energy (prāṇa) is always directed, that reality (vastu) is known by him as 'such'. Thus, he clearly understands that.
ब्रह्मैकरसिकं यत्स्यान्मनस्तत्तद्भवेत्क्षणात् ।
यस्य यद्रसिकं चेतो बुद्धं तेन तदेव सत् ॥ ४४ ॥
brahmaikarasikaṃ yatsyānmanastattadbhavetkṣaṇāt ,
yasya yadrasikaṃ ceto buddhaṃ tena tadeva sat 44
44. brahma-eka-rasikam yat syāt manaḥ tat tat bhavet kṣaṇāt
yasya yat-rasikam cetaḥ buddham tena tat eva sat
44. yat manaḥ brahma-eka-rasikam syāt,
tat kṣaṇāt tat bhavet.
yasya cetaḥ yat-rasikam (asti),
tena tat eva sat buddham.
44. That mind (manas) which is solely devoted to Brahman (brahman) instantly becomes Brahman. Whatever a person's consciousness (cetas) is absorbed in, that very (object) is understood by him as true existence.
विश्रान्तं यस्य वै चित्तं जन्तोस्तत्परमार्थसत् ।
व्यवहृत्यै करोत्यन्यत्सदाचारादतद्रसम् ॥ ४५ ॥
viśrāntaṃ yasya vai cittaṃ jantostatparamārthasat ,
vyavahṛtyai karotyanyatsadācārādatadrasam 45
45. viśrāntam yasya vai cittam jantoḥ tat paramārtha-sat
vyavahṛtyai karoti anyat sadācārāt atad-rasam
45. yasya jantoḥ cittaṃ vai viśrāntam,
tat paramārtha-sat.
(saḥ) vyavahṛtyai sadācārāt anyat karoti,
(yat) atad-rasam (asti).
45. For that living being (jantu) whose mind (citta) is truly at rest, that (mind/state) is the supreme reality (paramārtha-sat). For the sake of practical life (vyavahṛti), he performs other things out of proper conduct (sadācāra), even if they are devoid of that (supreme) essence.
द्वित्वैकत्वादिकलना नेह काचन विद्यते ।
सत्तामात्रं च दृगियमितश्चेदलमीक्ष्यते ॥ ४६ ॥
dvitvaikatvādikalanā neha kācana vidyate ,
sattāmātraṃ ca dṛgiyamitaścedalamīkṣyate 46
46. dvitva-ekatva-ādi-kalanā na iha kācana vidyate
sattā-mātram ca dṛk iyam itaḥ cet alam īkṣyate
46. iha dvitva-ekatva-ādi-kalanā kācana na vidyate.
ca cet itaḥ sattā-mātram īkṣyate,
(tadā) iyam dṛk alam (bhavati).
46. Here (iha) no notion of duality or unity (dvitva-ekatva), etc., exists. And if mere existence (sattā-mātram) is observed from this (perspective), then this vision (dṛk iyam) is sufficient (alam)!
अदृश्यदृश्यसदसन्मूर्तामूर्तदृशामिह ।
नैवास्ति न च नास्त्येव कर्ता भोक्ताऽथवा क्वचित् ॥ ४७ ॥
adṛśyadṛśyasadasanmūrtāmūrtadṛśāmiha ,
naivāsti na ca nāstyeva kartā bhoktā'thavā kvacit 47
47. adṛśyadṛśyasadasanmūrtāmūrtadṛśām iha na eva asti
na ca na asti eva kartā bhoktā athavā kvacit
47. iha adṛśyadṛśyasadasanmūrtāmūrtadṛśām kartā
bhoktā athavā kvacit na eva asti ca na asti eva
47. Here, concerning the entirety of phenomena - the unseen and the seen, the existent and the non-existent, the manifest and the unmanifest - there is neither a doer nor an enjoyer, nor does anything truly exist or not exist anywhere.
इदमित्थमनाद्यन्तं जगत्पर्यायमात्मनि ।
ब्रह्मैकघनमाशान्तं स्थितं स्थाणुरिवाध्वनि ॥ ४८ ॥
idamitthamanādyantaṃ jagatparyāyamātmani ,
brahmaikaghanamāśāntaṃ sthitaṃ sthāṇurivādhvani 48
48. idam ittham anādyantam jagatparyāyam ātmani
brahmaikaghanam āśāntam sthitam sthāṇuḥ iva adhvani
48. idam jagatparyāyam ittham anādyantam ātmani
sthitam brahmaikaghanam āśāntam adhvani sthāṇuḥ iva
48. This universe, which thus cycles endlessly, without beginning or end, resides within the Self (ātman) as a singular, dense mass of Brahman (brahman), utterly tranquil, like an immobile pillar standing on a path.
यदेव ब्रह्म बुद्ध्यादि तदेवैतन्निरञ्जनम् ।
यदेव गगनं शान्तं शून्यं विद्धि तदेव तत् ॥ ४९ ॥
yadeva brahma buddhyādi tadevaitannirañjanam ,
yadeva gaganaṃ śāntaṃ śūnyaṃ viddhi tadeva tat 49
49. yat eva brahma buddhyādi tat eva etat nirañjanam
yat eva gaganam śāntam śūnyam viddhi tat eva tat
49. yat brahma buddhyādi eva tat etat nirañjanam eva
ca yat gaganam śāntam śūnyam eva tat tat viddhi
49. Whatever is (brahman) Brahman, which encompasses the intellect and all other mental faculties, that itself is this untainted (reality). And whatever is the tranquil, void sky (gagana), know that too to be the same ultimate reality.
केशोण्ड्रकादयो व्योम्नि यथा सदसदात्मकाः ।
द्वितामिवागता भान्ति परे बुद्ध्यादयस्तथा ॥ ५० ॥
keśoṇḍrakādayo vyomni yathā sadasadātmakāḥ ,
dvitāmivāgatā bhānti pare buddhyādayastathā 50
50. keśoṇḍrakādayaḥ vyomni yathā sadasadātmakāḥ
dvitām iva āgatāḥ bhānti pare buddhyādayaḥ tathā
50. yathā vyomni keśoṇḍrakādayaḥ sadasadātmakāḥ
dvitām iva āgatāḥ bhānti tathā pare buddhyādayaḥ
50. Just as illusions like 'hair-nets' (keśoṇḍraka) in the sky (vyoman) appear to have a dual nature (existent and non-existent), so too do the intellect and other faculties appear in the Supreme (reality).
तथा बुद्ध्यादि देहादि वेदनादि परापरे ।
अनेकान्यप्यनन्यानि शून्यत्वानि यथाम्बरे ॥ ५१ ॥
tathā buddhyādi dehādi vedanādi parāpare ,
anekānyapyananyāni śūnyatvāni yathāmbare 51
51. tathā buddhyādi dehādi vedanādi parāpare
anekāni api ananyāni śūnyatvāni yathā ambare
51. yathā ambare anekāni api ananyāni śūnyatvāni,
tathā buddhyādi dehādi vedanādi parāpare ca anekāni api ananyāni śūnyatvāni (bhavanti)
51. Just as the numerous appearances in the sky, though many, are not different from its inherent emptiness, similarly, the intellect and so on, the body and so on, and sensations and so on - whether higher or lower - though manifold, are ultimately non-distinct from each other and partake in emptiness.
सुषुप्ताद्विशतः स्वप्नमेकनिद्रात्मनो यथा ।
सर्गस्थस्यापि न द्वित्वं नैकत्वं ब्रह्मणस्तथा ॥ ५२ ॥
suṣuptādviśataḥ svapnamekanidrātmano yathā ,
sargasthasyāpi na dvitvaṃ naikatvaṃ brahmaṇastathā 52
52. suṣuptāt viśataḥ svapnam ekanidrātmanaḥ yathā
sargasthasya api na dvitvam na ekatvam brahmaṇaḥ tathā
52. yathā ekanidrātmanaḥ (ātmanaḥ) suṣuptāt svapnam viśataḥ (sati) na dvitvam na ekatvam (asti),
tathā sargasthasya brahmaṇaḥ api na dvitvam na ekatvam (asti)
52. Just as for the individual self (ātman), whose essential nature is singular awareness, there is neither duality nor unity when it enters the dream state from deep sleep, similarly, for Brahman, which exists as (or pervades) creation, there is neither duality nor unity.
एवमेव कचत्यच्छा छायेयं स्वा महाचितेः ।
न च किंचन नामाङ्ग कचत्यच्छैवमास्थिता ॥ ५३ ॥
evameva kacatyacchā chāyeyaṃ svā mahāciteḥ ,
na ca kiṃcana nāmāṅga kacatyacchaivamāsthitā 53
53. evam eva kacati acchā chāyā iyam svā mahāciteḥ
na ca kiṃcana nāma aṅga kacati acchā eva āsthitā
53. evam eva iyam svā acchā chāyā mahāciteḥ kacati.
ca aṅga,
kiṃcana nāma (vastu) na kacati,
(api tu) acchā eva āsthitā (sā) kacati.
53. In this very way, this clear, inherent reflection (chāyā) of the great consciousness (mahācit) manifests. And, O dear one, nothing at all that is named (as distinct) ever appears; rather, it manifests solely as this pure state, abiding in this manner.
चिद्व्योम्नि हि चिदाकाशमेव स्वममलं वपुः ।
चेत्यं दृश्यमिवाभाति स्वप्नेष्विव यथास्थितम् ॥ ५४ ॥
cidvyomni hi cidākāśameva svamamalaṃ vapuḥ ,
cetyaṃ dṛśyamivābhāti svapneṣviva yathāsthitam 54
54. cidvyomni hi cidākāśam eva svam amalam vapuḥ
cetyam dṛśyam iva ābhāti svapneṣu iva yathāsthitam
54. hi cidvyomni cidākāśam eva svam amalam vapuḥ (asti).
cetyam dṛśyam iva,
yathāsthitam svapneṣu iva ābhāti.
54. Indeed, in the expanse of consciousness (cidvyoman), the consciousness-ether (cidākāśa) itself is its own pure form (vapus). The cognizable object (cetya) appears like a visible scene, just as it exists within dreams.
अन्यथानुपपत्त्यार्थकारणाभावतः स्वतः ।
चिद्व्योमात्मानमेवादौ दृश्यमित्येव पश्यति ॥ ५५ ॥
anyathānupapattyārthakāraṇābhāvataḥ svataḥ ,
cidvyomātmānamevādau dṛśyamityeva paśyati 55
55. anyathā anupapattyā artha kāraṇābhāvataḥ svataḥ
cidvyomātmanam eva ādau dṛśyam iti eva paśyati
55. anyathā anupapattyā artha kāraṇābhāvataḥ svataḥ
ādau cidvyomātmanam eva dṛśyam iti eva paśyati
55. Otherwise, by the impossibility [of any other explanation], and spontaneously, due to the non-existence of a cause for objects, one perceives, at first, only the self (ātman), which is the space of consciousness (cidvyoman), as the perceivable reality.
सर्गादावेव खात्मैव दृश्यं भाति निराकृति ।
संभ्रमः स्वप्नसंकल्पमिथ्याज्ञानेष्विवाभितः ॥ ५६ ॥
sargādāveva khātmaiva dṛśyaṃ bhāti nirākṛti ,
saṃbhramaḥ svapnasaṃkalpamithyājñāneṣvivābhitaḥ 56
56. sargādau eva svātma eva dṛśyam bhāti nirākṛti
saṃbhramaḥ svapnasaṅkalpamithyājñāneṣu iva abhitaḥ
56. sargādau eva svātma eva nirākṛti dṛśyam bhāti
saṃbhramaḥ iva abhitaḥ svapnasaṅkalpamithyājñāneṣu
56. At the very beginning of creation, only one's own self (ātman), which is without form, appears as the perceivable reality. This is like the pervasive confusion (saṃbhrama) experienced in dreams, mental imaginings, and instances of false knowledge.
स्वप्नवत्तच्च निर्धर्म मनागपि न भिद्यते ।
विकार्यपि सधर्मापि चिद्व्योम्नो वस्तुनो मलात् ॥ ५७ ॥
svapnavattacca nirdharma manāgapi na bhidyate ,
vikāryapi sadharmāpi cidvyomno vastuno malāt 57
57. svapnavat tat ca nirdharma manāk api na bhidyate
vikāri api sadharmā api cidvyomnaḥ vastunaḥ malāt
57. tat ca svapnavat nirdharma manāk api na bhidyate
cidvyomnaḥ vastunaḥ malāt vikāri api sadharmā api
57. And that (perceivable reality), like a dream, though appearing devoid of intrinsic nature (dharma), does not differ even slightly from the substance of the space of consciousness (cidvyoman). Even though it is mutable and possesses a specific nature (dharma), this is due to an imperfection (mala) within the substance of the space of consciousness.
तत्स्वप्ननगराकारं सधर्माप्यसधर्मकम् ।
शिवादनन्यमेवेत्थं स्थितमेव निरन्तरम् ॥ ५८ ॥
tatsvapnanagarākāraṃ sadharmāpyasadharmakam ,
śivādananyamevetthaṃ sthitameva nirantaram 58
58. tat svapnanagarākāram sadharmā api asadharmakam
śivāt ananyam eva ittham sthitam eva nirantaram
58. tat svapnanagarākāram sadharmā api asadharmakam
śivāt ananyam eva ittham sthitam eva nirantaram
58. That (perceivable reality), having the form of a dream city, though it appears with a specific nature (dharma) and also as being without nature, is indeed nothing other than Śiva. Thus, it remains continuously, without interruption.
दृश्यं स्वप्नाद्रिवत्स्वच्छं मनागपि न भिद्यते ।
तस्माच्चिद्व्योमचिद्व्योम्नः शून्यत्वं गगनादिव ॥ ५९ ॥
dṛśyaṃ svapnādrivatsvacchaṃ manāgapi na bhidyate ,
tasmāccidvyomacidvyomnaḥ śūnyatvaṃ gaganādiva 59
59. dṛśyam svapnādrivat svaccham manāk api na bhidyate
tasmāt cidvyoma cidvyomnaḥ śūnyatvam gaganāt iva
59. dṛśyam svapnādrivat svaccham manāk api na bhidyate
tasmāt cidvyoma cidvyomnaḥ śūnyatvam gaganāt iva
59. The visible world, though clear like a mountain seen in a dream, is not even slightly differentiated (from consciousness). Therefore, the consciousness-space (cidvyoma) itself is characterized by emptiness, just like the sky.
यदेव तत्परं ब्रह्म सर्वरूपविवर्जितम् ।
तदेवेदं तथाभूतमेव सर्गतया स्थितम् ॥ ६० ॥
yadeva tatparaṃ brahma sarvarūpavivarjitam ,
tadevedaṃ tathābhūtameva sargatayā sthitam 60
60. yat eva tat param brahma sarvarūpavivarjitam
tat eva idam tathābhūtam eva sargatayā sthitam
60. yat eva tat param brahma sarvarūpavivarjitam
tat eva idam sargatayā tathābhūtam eva sthitam
60. Whatever is that Supreme Brahman (brahman), which is devoid of all forms, that very same (Brahman) exists as this creation, remaining exactly in its original nature.
स्वप्नेऽनुभूयते चैतत्स्वप्ने ह्यात्मैव भासते ।
पुरादित्वेन न तु सत्पुरादिरचितं तदा ॥ ६१ ॥
svapne'nubhūyate caitatsvapne hyātmaiva bhāsate ,
purāditvena na tu satpurādiracitaṃ tadā 61
61. svapne anubhūyate ca etat svapne hi ātmā eva
bhāsate purāditvena na tu sat purādi racitam tadā
61. etat ca svapne anubhūyate hi svapne ātmā eva
purāditvena bhāsate tu tadā purādi racitam sat na
61. And this (world) is experienced in a dream. Indeed, in a dream, the Self (ātman) itself appears in the form of cities and similar objects, but those cities and so on that were supposedly created then are not truly existent.
स्वप्ने च प्रत्यभिज्ञायाः संस्कारस्य स्मृतेस्तथा ।
न सत्ता तदिदं दृष्टमित्यर्थस्यात्यसंभवात् ॥ ६२ ॥
svapne ca pratyabhijñāyāḥ saṃskārasya smṛtestathā ,
na sattā tadidaṃ dṛṣṭamityarthasyātyasaṃbhavāt 62
62. svapne ca pratyabhijñāyāḥ saṃskārasya smṛteḥ tathā
na sattā tat idam dṛṣṭam iti arthasya ati asaṃbhavāt
62. ca svapne pratyabhijñāyāḥ saṃskārasya tathā smṛteḥ
sattā na arthasya "tat idam dṛṣṭam" iti ati asaṃbhavāt
62. And in a dream, there is no real existence for recognition, for (latent mental) impressions (saṃskāra), or for memory; because the notion 'that this was seen before' is absolutely impossible (in the dream context).
तस्मादेतत्त्रयं त्यक्त्वा यद्भानं ब्रह्मसंविदः ।
तस्य दृष्टार्थसादृश्यान्मूढैः स्मृत्यादितोहिता ॥ ६३ ॥
tasmādetattrayaṃ tyaktvā yadbhānaṃ brahmasaṃvidaḥ ,
tasya dṛṣṭārthasādṛśyānmūḍhaiḥ smṛtyāditohitā 63
63. tasmāt etat trayam tyaktvā yat bhānam brahmasaṃvidaḥ
tasya dṛṣṭārthasādṛśyāt mūḍhaiḥ smṛtyāditaḥ uhitā
63. tasmāt etat trayam tyaktvā yat brahmasaṃvidaḥ bhānam
tasya dṛṣṭārthasādṛśyāt mūḍhaiḥ smṛtyāditaḥ uhitā
63. Therefore, having forsaken these three [concepts/errors], that manifestation of the consciousness of Brahman (brahman) is, due to its resemblance to perceived objects, misinterpreted by the deluded through memory and so forth.
यथा यत्रैव लहरी वारिण्येति पुनः पुनः ।
तत्रैवैति तथा तद्वदनन्या खे परे जगत् ॥ ६४ ॥
yathā yatraiva laharī vāriṇyeti punaḥ punaḥ ,
tatraivaiti tathā tadvadananyā khe pare jagat 64
64. yathā yatra eva laharī vāriṇi eti punaḥ punaḥ
tatra eva iti tathā tadvat ananyā khe pare jagat
64. yathā laharī punaḥ punaḥ yatra eva vāriṇi eti tathā
tadvat ananyā (śaktiḥ) jagat khe pare tatra eva iti
64. Just as a wave repeatedly appears within the water itself, so too, in that very manner, the world (jagat), being non-separate (ananyā) (from the Absolute), appears within the supreme (brahman) as if in space.
विधयः प्रतिषेधाश्च सर्व एव सदैव च ।
विभक्ताश्च विमिश्राश्व परे सन्ति न सन्ति च ॥ ६५ ॥
vidhayaḥ pratiṣedhāśca sarva eva sadaiva ca ,
vibhaktāśca vimiśrāśva pare santi na santi ca 65
65. vidhayaḥ pratiṣedhāḥ ca sarve eva sadā eva ca
vibhaktāḥ ca vimiśrāḥ ca pare santi na santi ca
65. vidhayaḥ ca pratiṣedhāḥ ca sarve eva sadā eva ca
vibhaktāḥ ca vimiśrāḥ ca pare santi ca na santi ca
65. All injunctions and prohibitions, always and perpetually, whether distinct or mixed, both exist and do not exist in the Supreme (brahman).
भ्रान्तस्य भ्रमणं भूमेर्न भूर्भ्रान्तैव वा गणैः ।
न शाम्यति ज्ञातुरपि तथाभ्यासं विनात्र दृक् ॥ ६७ ॥
bhrāntasya bhramaṇaṃ bhūmerna bhūrbhrāntaiva vā gaṇaiḥ ,
na śāmyati jñāturapi tathābhyāsaṃ vinātra dṛk 67
67. bhrāntasya bhramaṇam bhūmeḥ na bhūḥ bhrāntā eva vā gaṇaiḥ
na śāmyati jñātuḥ api tathā abhyāsam vinā atra dṛk
67. bhrāntasya bhramaṇam bhūmeḥ (asti)
na bhūḥ eva bhrāntā vā gaṇaiḥ
(bhramati) tathā atra jñātuḥ
api dṛk abhyāsam vinā na śāmyati
67. The apparent rotation of the earth is due to the deluded person's perception; it is not that the earth itself is deluded or moves by its constituent parts. Similarly, even the true vision (dṛk) of the knower (jñātuḥ) does not subside here without continuous practice (abhyāsa).
शास्त्रस्यास्य तु यन्नाम वादनं तद्विनापरः ।
अभ्यासो दृश्यसंशान्त्यै न भूतो न भविष्यति ॥ ६८ ॥
śāstrasyāsya tu yannāma vādanaṃ tadvināparaḥ ,
abhyāso dṛśyasaṃśāntyai na bhūto na bhaviṣyati 68
68. śāstrasya asya tu yat nāma vādanam tat vinā aparaḥ
abhyāsaḥ dṛśyasaṃśāntyai na bhūtaḥ na bhaviṣyati
68. tu asya śāstrasya yat nāma vādanam,
tat vinā aparaḥ abhyāsaḥ dṛśyasaṃśāntyai na bhūtaḥ na bhaviṣyati
68. But whatever is referred to as the exposition (vādanam) of this scripture (śāstra), without that, no other practice (abhyāsa) for the complete cessation of perceived phenomena has ever existed, nor will it ever exist.
न जीवन्न मृतं चित्तं रोधमायाति संसृतेः ।
अविनाभाविदेहत्वाद्वोधात्त्वेतन्न पश्यति ॥ ६९ ॥
na jīvanna mṛtaṃ cittaṃ rodhamāyāti saṃsṛteḥ ,
avinābhāvidehatvādvodhāttvetanna paśyati 69
69. na jīvan na mṛtam cittam rodham āyāti saṃsṛteḥ
avinābhāvīdehatvāt bodhāt tu etat na paśyati
69. cittam na jīvan na mṛtam saṃsṛteḥ rodham āyāti.
tu avinābhāvīdehatvāt bodhāt etat na paśyati
69. The mind (citta), neither truly alive nor truly dead, attains cessation from the cycle of transmigration (saṃsāra). Yet, because of its inherent connection to the body, it does not perceive this truth from the perspective of true understanding (bodha).
सर्वदैवाविनाभावि चित्तं दृश्यशरीरयोः ।
इह चामुत्र चैतस्य बोधान्ते शाम्यतः स्वयम् ॥ ७० ॥
sarvadaivāvinābhāvi cittaṃ dṛśyaśarīrayoḥ ,
iha cāmutra caitasya bodhānte śāmyataḥ svayam 70
70. sarvadā eva avinābhāvi cittam dṛśyaśarīrayoḥ iha
ca amutra ca etasya bodha-ante śāmyataḥ svayam
70. cittam sarvadā eva dṛśyaśarīrayoḥ avinābhāvi.
iha ca amutra ca etasya bodha-ante (cittam dṛśyaśarīre ca) svayam śāmyataḥ
70. The mind (citta) is always inseparably connected with both perceived phenomena and the body. These two - mind and body - then spontaneously cease, both in this world and the next, upon the culmination of true understanding (bodha).
चित्तदृश्यशरीराणि त्रीणि शाम्यन्ति बोधतः ।
पवनस्पन्दसैन्यानि कारणाभावतो यथा ॥ ७१ ॥
cittadṛśyaśarīrāṇi trīṇi śāmyanti bodhataḥ ,
pavanaspandasainyāni kāraṇābhāvato yathā 71
71. cittadṛśyaśarīrāṇi trīṇi śāmyanti bodhataḥ
pavanaspandasainyāni kāraṇābhāvataḥ yathā
71. cittadṛśyaśarīrāṇi trīṇi bodhataḥ śāmyanti,
yathā pavanaspandasainyāni kāraṇābhāvataḥ (śāmyanti)
71. Mind (citta), perceived phenomena, and bodies - these three cease through true understanding (bodha), just as the armies of wind-movement subside due to the absence of their cause.
कारणं मौर्ख्यमेवास्य तच्चास्मादेव शास्त्रतः ।
किंचित्संस्कृतबुद्धीनां वाचितादेव शाम्यति ॥ ७२ ॥
kāraṇaṃ maurkhyamevāsya taccāsmādeva śāstrataḥ ,
kiṃcitsaṃskṛtabuddhīnāṃ vācitādeva śāmyati 72
72. kāraṇam maurkhyam eva asya tat ca asmāt eva śāstrataḥ
kiñcit saṃskṛtabuddhīnām vācitāt eva śāmyati
72. asya kāraṇam maurkhyam eva tat ca saṃskṛtabuddhīnām
kiñcit asmāt śāstrataḥ vācitāt eva śāmyati
72. The cause of this is merely ignorance. And for those with somewhat refined intellects, that very ignorance is pacified simply by studying this scripture.
अबुद्धमुत्तरग्रन्थात्पूर्वं पूर्वं हि बुध्यते ।
ग्रन्थं पदपदार्थज्ञः खेदवान्न निवर्तते ॥ ७३ ॥
abuddhamuttaragranthātpūrvaṃ pūrvaṃ hi budhyate ,
granthaṃ padapadārthajñaḥ khedavānna nivartate 73
73. abuddham uttaragranthāt pūrvam pūrvam hi budhyate
grantham padapadārthajñaḥ khedavān na nivartate
73. hi pūrvam pūrvam abuddham uttaragranthāt budhyate
padapadārthajñaḥ grantham khedavān na nivartate
73. Indeed, earlier unclear points are understood from the later sections of the text. One who comprehends the words and their meanings in the text, even if experiencing fatigue, does not give up.
उपायमिदमेवातो विद्धि शास्त्रं भ्रमक्षये ।
अनन्यसाधारणतां गतमित्यनुभूयते ॥ ७४ ॥
upāyamidamevāto viddhi śāstraṃ bhramakṣaye ,
ananyasādhāraṇatāṃ gatamityanubhūyate 74
74. upāyam idam eva ataḥ viddhi śāstram bhramakṣaye
ananyasādhāraṇatām gatam iti anubhūyate
74. ataḥ idam śāstram bhramakṣaye eva upāyam
viddhi iti ananyasādhāraṇatām gatam anubhūyate
74. Therefore, know this scripture (śāstra) as the sole means for the destruction of error. Its unparalleled nature is thus experienced.
तस्मादस्मान्महाशास्त्राद्यथाशक्ति विचारयेत् ।
भागौ द्वौ भागमेकं वा तेन दुःखक्षयो भवेत् ॥ ७५ ॥
tasmādasmānmahāśāstrādyathāśakti vicārayet ,
bhāgau dvau bhāgamekaṃ vā tena duḥkhakṣayo bhavet 75
75. tasmāt asmāt mahāśāstrāt yathāśakti vicārayet
bhāgau dvau bhāgam ekam vā tena duḥkhakṣayaḥ bhavet
75. tasmāt asmāt mahāśāstrāt yathāśakti bhāgau dvau
vā ekam bhāgam vicārayet tena duḥkhakṣayaḥ bhavet
75. Therefore, one should study this great scripture (mahāśāstra) according to one's capacity (śakti), whether it be two sections or just one section. By doing so, the cessation of suffering (duḥkhakṣaya) will occur.
आरुषेयमिदमिति प्रमादाच्चेन्न रोचते ।
तदन्यदात्मविज्ञानशास्त्रं किंचिद्विचारयेत् ॥ ७६ ॥
āruṣeyamidamiti pramādāccenna rocate ,
tadanyadātmavijñānaśāstraṃ kiṃcidvicārayet 76
76. ārūṣeyam idam iti pramādāt cet na rocate tat
anyat ātma-vijñāna-śāstram kiṃcit vicārayet
76. cet pramādāt idam ārūṣeyam na rocate tat
anyat kiṃcit ātma-vijñāna-śāstram vicārayet
76. If this (scripture) composed by a sage does not appeal due to one's own heedlessness, then one should investigate some other text on the knowledge of the Self (ātman).
अनर्थेनाविचारेण वयः कुर्यान्न भस्मसात् ।
बोधेन ज्ञानसारेण दृश्यं कर्तव्यमात्मसात् ॥ ७७ ॥
anarthenāvicāreṇa vayaḥ kuryānna bhasmasāt ,
bodhena jñānasāreṇa dṛśyaṃ kartavyamātmasāt 77
77. anarthena avicāreṇa vayaḥ kuryāt na bhasmasāt
bodhena jñāna-sāreṇa dṛśyam kartavyam ātmasāt
77. anarthena avicāreṇa vayaḥ na bhasmasāt kuryāt
bodhena jñāna-sāreṇa dṛśyam ātmasāt kartavyam
77. One should not squander one's life in meaninglessness and thoughtlessness, reducing it to ashes. Instead, through true understanding and the essence of knowledge, one should make the phenomenal world one with the Self (ātman).
आयुषः क्षण एकोऽपि सर्वरत्नैर्न लभ्यते ।
नीयते तद्वृथा येन प्रमादः सुमहानहो ॥ ७८ ॥
āyuṣaḥ kṣaṇa eko'pi sarvaratnairna labhyate ,
nīyate tadvṛthā yena pramādaḥ sumahānaho 78
78. āyuṣaḥ kṣaṇaḥ ekaḥ api sarva-ratnaiḥ na labhyate
nīyate tat vṛthā yena pramādaḥ sumahān aho
78. āyuṣaḥ ekaḥ kṣaṇaḥ api sarva-ratnaiḥ na labhyate
yena tat vṛthā nīyate pramādaḥ sumahān aho
78. Not even a single moment of life can be acquired with all the world's jewels. Alas, how great is the heedlessness (pramāda) of one by whom such a life is spent in vain!
अनुभूतमपि च नो सदृश्यमिदं द्रष्टृसहितमपि ।
स्वप्ननिजमरणबान्धवरोदनमिव सदिव कचितमपि ॥ ७९ ॥
anubhūtamapi ca no sadṛśyamidaṃ draṣṭṛsahitamapi ,
svapnanijamaraṇabāndhavarodanamiva sadiva kacitamapi 79
79. anubhūtam api ca na u sadṛśyam idam draṣṭṛ-sahitam api
svapna-nija-maraṇa-bāndhava-rodanam iva sat iva kacitam api
79. idam anubhūtam api draṣṭṛ-sahitam api na u sadṛśyam
svapna-nija-maraṇa-bāndhava-rodanam iva sat iva kacitam api
79. This experienced (world), even including the experiencer, is certainly not enduring or truly substantial. It is like the lamentation of relatives over one's own death in a dream, which appears real even though it is (merely) intertwined (with illusion).

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 Chapter 173 Chapter 174 Chapter 175 (current chapter) 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