Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-18

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
मरणं सर्वनाशात्म न कदाचन विद्यते ।
स्वसंकल्पान्तरस्थैर्यं मृतिरित्यभिधीयते ॥ १ ॥
śrīvasiṣṭha uvāca ,
maraṇaṃ sarvanāśātma na kadācana vidyate ,
svasaṃkalpāntarasthairyaṃ mṛtirityabhidhīyate 1
1. śrī-vasiṣṭha uvāca maraṇam sarva-nāśa-ātma na kadācana
vidyate sva-saṃkalpa-antara-sthairyam mṛtiḥ iti abhidhīyate
1. śrī-vasiṣṭha uvāca sarva-nāśa-ātma maraṇam kadācana na vidyate
yat sva-saṃkalpa-antara-sthairyam iti mṛtiḥ abhidhīyate
1. Śrī Vasiṣṭha said: Death, whose nature is complete destruction, never truly exists. Rather, the persistence of one's own internal resolves is what is called death.
पश्येमे पुर उह्यन्त इव मन्दरमेरवः ।
अरूढा अपि दिग्वातैः सरिद्बिम्बितशैलवत् ॥ २ ॥
paśyeme pura uhyanta iva mandarameravaḥ ,
arūḍhā api digvātaiḥ saridbimbitaśailavat 2
2. paśya ime puraḥ uhyante iva mandara-meravaḥ
arūḍhāḥ api dik-vātaiḥ sarit-bimbita-śaila-vat
2. paśya ime puraḥ arūḍhāḥ api dik-vātaiḥ
mandara-meravaḥ iva sarit-bimbita-śaila-vat uhyante
2. Behold! These cities appear to be carried away, as if Mount Mandara and Mount Meru themselves were being moved by the winds of the quarters, even though they are not physically dislodged or airborne. They are like mountains reflected in a river, appearing to move without actually doing so.
उपर्युपर्यन्तरतः कदलीदलपीठवत् ।
श्लिष्टाश्लिष्टस्वरूपाः खे मिथः संसृतयः स्थिताः ॥ ३ ॥
uparyuparyantarataḥ kadalīdalapīṭhavat ,
śliṣṭāśliṣṭasvarūpāḥ khe mithaḥ saṃsṛtayaḥ sthitāḥ 3
3. upari-upari antarataḥ kadalī-dala-pīṭha-vat
śliṣṭa-aśliṣṭa-svarūpāḥ khe mithaḥ saṃsṛtayaḥ sthitāḥ
3. khe upari-upari antarataḥ kadalī-dala-pīṭha-vat
śliṣṭa-aśliṣṭa-svarūpāḥ mithaḥ saṃsṛtayaḥ sthitāḥ
3. In space, the cycles of transmigration (saṃsṛtis) are situated one upon another, inwardly, like the layers of a banana leaf pedestal. Their nature is both clinging and non-clinging to each other.
श्रीराम उवाच ।
पश्य मे पुर उह्यन्त इति वाक्यार्थमक्षतम् ।
न किंचिदवगच्छामि यथावन्मुनिनायक ॥ ४ ॥
śrīrāma uvāca ,
paśya me pura uhyanta iti vākyārthamakṣatam ,
na kiṃcidavagacchāmi yathāvanmunināyaka 4
4. śrīrāma uvāca paśya me pura uhyante iti vākyārtham
akṣatam na kiṃcit avagacchāmi yathāvat munināyaka
4. śrīrāma uvāca he munināyaka paśya me pura uhyante
iti akṣatam vākyārtham kiṃcit yathāvat na avagacchāmi
4. Lord Rama said: "O chief of sages, I do not properly understand the full meaning of this statement: 'See, they are being carried before me,' in its entirety."
श्रीवसिष्ठ उवाच ।
प्राणस्याभ्यन्तरे चित्तं चित्तस्याभ्यन्तरे जगत् ।
विद्यते विविधाकारं बीजस्यान्तरिव द्रुमः ॥ ५ ॥
śrīvasiṣṭha uvāca ,
prāṇasyābhyantare cittaṃ cittasyābhyantare jagat ,
vidyate vividhākāraṃ bījasyāntariva drumaḥ 5
5. śrīvasiṣṭha uvāca prāṇasya abhyantare cittam cittasya
abhyantare jagat vidyate vividhākāram bījasya antare iva drumaḥ
5. śrīvasiṣṭha uvāca prāṇasya abhyantare cittam cittasya
abhyantare vividhākāram jagat vidyate iva bījasya antare drumaḥ
5. Sage Vasistha said: "Within the vital breath (prāṇa) is the mind (citta), and within the mind (citta) exists the world (jagat), manifesting in various forms, just as a tree is contained within a seed."
मृते पुंसि नभोवातैर्मिलन्ति प्राणवायवः ।
सरिज्जलैरिवाम्भोधिजलान्यात्मद्रुतानि हि ॥ ६ ॥
mṛte puṃsi nabhovātairmilanti prāṇavāyavaḥ ,
sarijjalairivāmbhodhijalānyātmadrutāni hi 6
6. mṛte puṃsi nabho vātaiḥ milanti prāṇa vāyavaḥ
sarit jalaiḥ iva ambhodhi jalāni ātma drutāni hi
6. mṛte puṃsi prāṇa vāyavaḥ nabho vātaiḥ milanti hi
iva sarit jalaiḥ ātma drutāni ambhodhi jalāni
6. When a person dies, the vital breaths (prāṇa-vāyu) merge with the winds of the sky. Indeed, it is just like river waters merge with the ocean waters which are imbued with the self (ātman).
इतश्चेतश्च यान्तीव तेषामन्तर्जगन्त्यलम् ।
व्योमवातविनुन्नानां संकल्पैकात्मकान्यपि ॥ ७ ॥
itaścetaśca yāntīva teṣāmantarjagantyalam ,
vyomavātavinunnānāṃ saṃkalpaikātmakānyapi 7
7. itaḥ cetaḥ ca yānti iva teṣām antaḥ jaganti alam
vyoma vāta vinunnānām saṅkalpa eka ātmakāni api
7. api vyoma vāta vinunnānām teṣām antaḥ saṅkalpa
eka ātmakāni jaganti itaḥ cetaḥ ca alam iva yānti
7. And within these vital breaths (prāṇa-vāyu), the worlds (jagat) – whose nature is exclusively thought (saṅkalpa) – indeed move here and there, as if propelled by the winds of the sky.
सप्राणवातैः पवनैः स्फुरत्संकल्पगर्भितैः ।
सर्वा एव दिशः पूर्णाः पश्यामीमाः समन्ततः ॥ ८ ॥
saprāṇavātaiḥ pavanaiḥ sphuratsaṃkalpagarbhitaiḥ ,
sarvā eva diśaḥ pūrṇāḥ paśyāmīmāḥ samantataḥ 8
8. saprāṇavātaiḥ pavanaiḥ sphuratsaṅkalpagarbhitaiḥ
sarvāḥ eva diśaḥ pūrṇāḥ paśyāmi imāḥ samantataḥ
8. saprāṇavātaiḥ sphuratsaṅkalpagarbhitaiḥ pavanaiḥ
imāḥ sarvāḥ diśaḥ samantataḥ pūrṇāḥ eva paśyāmi
8. I see all these directions completely filled with winds that carry vital breaths and are pregnant with throbbing thoughts (saṅkalpa).
अत्रैते पश्य पश्यामि संकल्पजगताङ्गणे ।
बुद्धिदृष्ट्या समुह्यन्ते पुरो मन्दरमेरवः ॥ ९ ॥
atraite paśya paśyāmi saṃkalpajagatāṅgaṇe ,
buddhidṛṣṭyā samuhyante puro mandarameravaḥ 9
9. atra ete paśya paśyāmi saṅkalpajagatāṅgaṇe
buddhidṛṣṭyā samuhyante puraḥ mandara-meravaḥ
9. atra ete paśya! saṅkalpajagatāṅgaṇe buddhidṛṣṭyā
puraḥ mandara-meravaḥ samuhyante paśyāmi
9. Look here! I see these Mandara and Meru mountains being carried forward by the vision of the intellect (buddhi) within the courtyard of the world of thoughts (saṅkalpa).
खवातेऽन्तर्मृतप्राणाः प्राणानामन्तरे मनः ।
मनसोऽन्तर्जगद्विद्धि तिले तैलमिव स्थितम् ॥ १० ॥
khavāte'ntarmṛtaprāṇāḥ prāṇānāmantare manaḥ ,
manaso'ntarjagadviddhi tile tailamiva sthitam 10
10. khavāte antaḥ mṛtaprāṇāḥ prāṇānām antare manaḥ
manasaḥ antaḥ jagat viddhi tile tailam iva sthitam
10. khavāte antaḥ mṛtaprāṇāḥ (santi),
prāṇānām antare manaḥ (asti),
manasaḥ antaḥ jagat tile tailam iva sthitam (iti) viddhi
10. Understand that vital breaths (prāṇa) are as if inert within the cosmic wind (khavāta), the mind (manas) is within the vital breaths, and the world (jagat) is situated within the mind, just like oil resides within a sesame seed.
खवातैः खसमाः प्राणा यथोह्यन्ते मनोमयाः ।
उह्यन्ते वै तथैतानि तदङ्गानि जगन्त्यपि ॥ ११ ॥
khavātaiḥ khasamāḥ prāṇā yathohyante manomayāḥ ,
uhyante vai tathaitāni tadaṅgāni jagantyapi 11
11. khavātaiḥ khasamaḥ prāṇāḥ yathā uhyante manomayāḥ
ohyante vai tathā etāni tat aṅgāni jaganti api
11. yathā khasamaḥ manomayāḥ prāṇāḥ khavātaiḥ uhyante,
tathā vai etāni jaganti api tat aṅgāni ohyante
11. Just as the vital breaths (prāṇa), which are mental (manomaya) and akin to space (kha), are carried by the cosmic winds (khavāta), so indeed are these worlds (jagat) and their constituent parts also carried.
सभूतान्यम्बरोर्व्यादिवृन्दानि त्रिजगन्त्यपि ।
उह्यन्ते चाप्यरूढानि पुरः सर्वत्र गन्धवत् ॥ १२ ॥
sabhūtānyambarorvyādivṛndāni trijagantyapi ,
uhyante cāpyarūḍhāni puraḥ sarvatra gandhavat 12
12. sabhūtāni ambarorvyādivṛndāni trijaganti api
uhyante ca api arūḍhāni puraḥ sarvatra gandhavat
12. sabhūtāni ambarorvyādivṛndāni trijaganti api
arūḍhāni puraḥ sarvatra gandhavat ca api uhyante
12. These groupings, comprising all beings and realms like the sky and the earth, and indeed even the three worlds, are sustained everywhere, though unmanifested, much like a fragrance.
तानि बुद्ध्यैव दृश्यन्ते न दृष्ट्या रघुनन्दन ।
पुरः संकल्परूपाणि स्वस्वप्नपुरपूरवत् ॥ १३ ॥
tāni buddhyaiva dṛśyante na dṛṣṭyā raghunandana ,
puraḥ saṃkalparūpāṇi svasvapnapurapūravat 13
13. tāni buddhyā eva dṛśyante na dṛṣṭyā raghunandana
puraḥ saṃkalparūpāṇi svasvapnapurapūravat
13. raghunandana tāni buddhyā eva dṛśyante dṛṣṭyā na [dṛśyante]
[tāni] puraḥ saṃkalparūpāṇi svasvapnapurapūravat
13. Those (worlds) are perceived only by the intellect (buddhi), O joy of the Raghu dynasty, not by physical sight. They exist as forms of intention (saṃkalpa), just like cities in one's own dream.
सर्वत्र सर्वदा सन्ति सुसूक्ष्माण्येव खादपि ।
कल्पनामात्रसारत्वान्न चोह्यन्ते मनागपि ॥ १४ ॥
sarvatra sarvadā santi susūkṣmāṇyeva khādapi ,
kalpanāmātrasāratvānna cohyante manāgapi 14
14. sarvatra sarvadā santi susūkṣmāṇi eva khāt api
kalpanāmātrasāratvāt na ca uhyante manāk api
14. tāni sarvatra sarvadā susūkṣmāṇi eva khāt api
santi kalpanāmātrasāratvāt ca na manāk api uhyante
14. These (worlds) exist everywhere and always, being exceedingly subtle, even subtler than space (kha). Because their essence lies merely in imagination (kalpanā), they are not moved even slightly.
तान्येव दृढभावत्वात्स्वेषु लोकेषु तेष्वलम् ।
सत्यान्येव चिदंशस्य सर्वगत्वाद्भवानिव ॥ १५ ॥
tānyeva dṛḍhabhāvatvātsveṣu lokeṣu teṣvalam ,
satyānyeva cidaṃśasya sarvagatvādbhavāniva 15
15. tāni eva dṛḍhabhāvatvāt sveṣu lokeṣu teṣu alam
satyāni eva cit-aṃśasya sarvagatvāt bhāvān iva
15. tāni eva dṛḍhabhāvatvāt sveṣu teṣu lokeṣu alam
satyāni eva cidaṃśasya sarvagatvāt bhāvān iva
15. Those very (worlds), due to the firmness of conception, become truly real enough within their respective realms, just as if by the omnipresence of the conscious essence (cit), appearing like actual entities.
प्रतिबिम्बं पुराणीव पुरःप्राणसरिद्रये ।
अरूढान्यपि चोह्यन्ते रूढान्यपि च नैव च ॥ १६ ॥
pratibimbaṃ purāṇīva puraḥprāṇasaridraye ,
arūḍhānyapi cohyante rūḍhānyapi ca naiva ca 16
16. pratibimbam purāṇī iva puraḥ prāṇasarid-dvaye
arūḍhāni api ca uhyante rūḍhāni api ca na eva ca
16. purāṇī iva pratibimbam puraḥ prāṇasarid-dvaye
arūḍhāni api uhyante ca rūḍhāni api ca na eva ca
16. Just as ancient reflections are perceived, in the two streams of the life-force (prāṇa) that manifest before us, even those [impressions] not yet firmly established are carried along. But even those that *are* firmly established are not carried along in the same transient manner.
सौरभाणि समुह्यन्ते वाताङ्गस्थानि राघव ।
जगन्ति प्राणसंस्थानि व्योमात्मकमयानि तु ॥ १७ ॥
saurabhāṇi samuhyante vātāṅgasthāni rāghava ,
jaganti prāṇasaṃsthāni vyomātmakamayāni tu 17
17. saurabhāṇi samuhyante vātāṅgasthāni rāghava
jaganti prāṇasaṃsthāni vyomātmakamayāni tu
17. rāghava vātāṅgasthāni saurabhāṇi samuhyante
tu prāṇasaṃsthāni vyomātmakamayāni jaganti
17. O Rāghava, just as fragrances, dwelling within the very body of the wind, are carried along, so too are all the worlds, which subsist in the life-force (prāṇa) and are composed of the essence of space (vyoman).
कुम्भे देशान्तरं नीते यथान्तर्व्योन्नि नान्यता ।
स्पन्दनादिमये चित्ते तथैव त्रिजगद्भ्रमे ॥ १८ ॥
kumbhe deśāntaraṃ nīte yathāntarvyonni nānyatā ,
spandanādimaye citte tathaiva trijagadbhrame 18
18. kumbhe deśāntaram nīte yathā antarvyomni na anyatā
spandanādimaye citte tathā eva trijagad-bhrame
18. yathā kumbhe deśāntaram nīte antarvyomni na anyatā
tathā eva spandanādimaye citte trijagad-bhrame
18. Just as there is no difference in the inner space (vyoman) when a pot is carried to another place, so too, there is no real otherness within the mind, which consists of vibration and the like, regarding the illusion of the three worlds.
इत्थं न सज्जगद्भ्रान्तिरसत्यैवोदितेव ते ।
न विनश्यति नोदेति केवलं ब्रह्मरूपिणी ॥ १९ ॥
itthaṃ na sajjagadbhrāntirasatyaivoditeva te ,
na vinaśyati nodeti kevalaṃ brahmarūpiṇī 19
19. ittham na sat jagad-bhrāntiḥ asatyā eva uditā
iva te na vinaśyati na udeti kevalam brahmarūpiṇī
19. ittham jagad-bhrāntiḥ na sat asatyā eva uditā
iva te na vinaśyati na udeti kevalam brahmarūpiṇī
19. Thus, this illusion of the world is not truly existent. It is merely unreal, though it appears as if it has manifested to you. It neither perishes nor originates; it is solely of the nature of Brahman.
यदि वाप्युदिते वातैस्तत्तदस्या न लक्ष्यते ।
तदन्तःसंस्थितैः स्पन्दो नावि कोशगतैरिव ॥ २० ॥
yadi vāpyudite vātaistattadasyā na lakṣyate ,
tadantaḥsaṃsthitaiḥ spando nāvi kośagatairiva 20
20. yadi vā api udite vātaiḥ tat tat asyāḥ na lakṣyate
tat antaḥsaṃsthitaiḥ spandaḥ nāvi kośagataiḥ iva
20. yadi vātaiḥ udite api asyāḥ tat tat na lakṣyate tat
antaḥsaṃsthitaiḥ spandaḥ nāvi kośagataiḥ iva (na lakṣyate)
20. Even if winds have arisen, the specific movement of (the boat) is not perceived, just as the motion of a boat is not perceived by those who are within its hull, (similarly) by those situated inside it.
यथा स्पन्दोऽङ्गलग्नायां नाव्यन्तःसंस्थितैरपि ।
न लक्ष्यते तथा पृथ्व्यां तत्संस्थैस्तन्मयैरपि ॥ २१ ॥
yathā spando'ṅgalagnāyāṃ nāvyantaḥsaṃsthitairapi ,
na lakṣyate tathā pṛthvyāṃ tatsaṃsthaistanmayairapi 21
21. yathā spandaḥ aṅgalagnāyām nāvi antaḥsaṃsthitaiḥ api
na lakṣyate tathā pṛthvyām tatsaṃsthaiḥ tanmayaiḥ api
21. yathā aṅgalagnāyām nāvi antaḥsaṃsthitaiḥ
api spandaḥ na lakṣyate
tathā pṛthvyām tatsaṃsthaiḥ
tanmayaiḥ api (spandaḥ) na (lakṣyate)
21. Just as the motion of a boat, even one perceived as 'attached to one's body', is not observed by those situated within it, so too on the earth, its motion is not observed by those who are situated within it and are fully absorbed in it.
यथा योजनविस्तीर्णं लघौ सद्मानुभूयते ।
यत्तस्य पादपस्तम्भे परमाणौ यथा जगत् ॥ २२ ॥
yathā yojanavistīrṇaṃ laghau sadmānubhūyate ,
yattasya pādapastambhe paramāṇau yathā jagat 22
22. yathā yojana-vistīrṇam laghau sadma anubhūyate
| yat tasya pādapa-stambhe paramāṇau yathā jagat
22. yathā yojana-vistīrṇam sadma laghau anubhūyate
yathā yat jagat tasya pādapa-stambhe paramāṇau
22. Just as a dwelling, even if it extends for a yojana, is perceived as being in a small space; similarly, how the world is perceived within its tree-pillar, or even within an atom.
वस्त्वल्पमप्यतिवृहल्लघुसत्त्वो हि मन्यते ।
मूषिकाः स्वाञ्जलिद्रव्यं नवपङ्कमिवार्भकाः ॥ २३ ॥
vastvalpamapyativṛhallaghusattvo hi manyate ,
mūṣikāḥ svāñjalidravyaṃ navapaṅkamivārbhakāḥ 23
23. vastu alpam api ativṛhat laghusattvaḥ hi manyate |
mūṣikāḥ svāñjali-dravyam nava-paṅkam iva arbhakāḥ
23. hi laghusattvaḥ vastu alpam api
ativṛhat manyate (yathā) mūṣikāḥ
svāñjali-dravyam (manyante) (yathā)
arbhakāḥ nava-paṅkam iva (manyante)
23. Indeed, a being of limited perception regards even a very small object as extremely large, just as mice perceive a mere handful of substance (as a great store), or children perceive fresh mud (as something of great importance).
असत्येव स्वरूपेऽस्मिञ्जगदाख्ये विदो भ्रमे ।
लोकान्तराधर्ममयी सा बृंहगस्य भावना ॥ २४ ॥
asatyeva svarūpe'smiñjagadākhye vido bhrame ,
lokāntarādharmamayī sā bṛṃhagasya bhāvanā 24
24. asati eva svarūpe asmin jagadākhye vidaḥ bhrame
| lokāntarā adharmamayī sā bṛṃhagasya bhāvanā ||
24. sā lokāntarā adharmamayī bṛṃhagasya bhāvanā
asmin jagadākhye asati eva svarūpe vidaḥ bhrame
24. This form, known as the world, being intrinsically unreal and an illusion for the wise, leads to that worldly understanding of the manifesting principle which is permeated by what is contrary to natural law (adharma).
इदं हेयमुपादेयमिदमित्यन्तरज्ञता ।
यस्य तस्य भवायास्ति सर्वज्ञस्यापि मूढता ॥ २५ ॥
idaṃ heyamupādeyamidamityantarajñatā ,
yasya tasya bhavāyāsti sarvajñasyāpi mūḍhatā 25
25. idam heyam upādeyam idam iti antarajñatā | yasya
tasya bhavāya asti sarvajñasya api mūḍhatā ||
25. yasya idam heyam idam upādeyam iti antarajñatā asti,
tasya sarvajñasya api bhavāya mūḍhatā
25. For one who possesses the discriminative knowledge distinguishing 'this is to be rejected' and 'this is to be accepted,' even if that person is considered omniscient, there exists delusion (mūḍhatā).
सचेतनो ह्यवयवी चेतत्यवयवान्यथा ।
स्वान्तरेव ततं जीवस्त्रिजगद्बुध्यते तथा ॥ २६ ॥
sacetano hyavayavī cetatyavayavānyathā ,
svāntareva tataṃ jīvastrijagadbudhyate tathā 26
26. sacetanaḥ hi avayavī cetati avayavān yathā |
svāntare eva tatam jīvaḥ trijagat budhyate tathā ||
26. yathā hi sacetanaḥ avayavī avayavān cetati,
tathā jīvaḥ svāntare eva tatam trijagat budhyate
26. Indeed, just as a conscious entity (avayavī) perceives its own parts, so too does the individual soul (jīva) perceive the three worlds (trijagat) spread out within its own inner being.
संविदात्मपराकाशमनन्तमजमव्ययम् ।
व्योम्नोऽवयवरूपाणि तस्येमानि जगन्ति भोः ॥ २७ ॥
saṃvidātmaparākāśamanantamajamavyayam ,
vyomno'vayavarūpāṇi tasyemāni jaganti bhoḥ 27
27. saṃvidātmaparākāśam anantam ajam avyayam |
vyomnaḥ avayavarūpāṇi tasya imāni jaganti bhoḥ ||
27. bhoḥ! imāni jaganti tasya vyomnaḥ avayavarūpāṇi (santi),
(yat) saṃvidātmaparākāśam anantam ajam avyayam (asti).
27. That ultimate reality is Consciousness (saṃvid), the supreme space of the Self (ātman), infinite, unborn, and imperishable. O, these worlds are merely the particulate forms of that (supreme) space.
सचेतनोऽयःपिण्डोऽन्तः क्षुरसूच्यादिकं यथा ।
बुद्ध्यते बुद्ध्यते तद्वज्जीवोऽज्ञस्त्रिजगद्भ्रमम् ॥ २८ ॥
sacetano'yaḥpiṇḍo'ntaḥ kṣurasūcyādikaṃ yathā ,
buddhyate buddhyate tadvajjīvo'jñastrijagadbhramam 28
28. sacetanaḥ ayaḥpiṇḍaḥ antaḥ kṣurasūcyādikam yathā
buddhyate buddhyate tadvat jīvaḥ ajñaḥ trijagatbhramam
28. yathā sacetanaḥ ayaḥpiṇḍaḥ antaḥ kṣurasūcyādikam buddhyate,
tadvat ajñaḥ jīvaḥ trijagatbhramam buddhyate
28. Just as a mass of iron, if endowed with consciousness, would perceive razors, needles, and similar objects within itself, similarly, the ignorant individual soul (jīva) perceives the delusion of the three worlds.
अचिच्चिद्वापि मृत्पिण्डः शरावोदञ्चनादिकम् ।
यथाङ्ग मनुते जीवस्तथाङ्ग मनुते जगत् ॥ २९ ॥
aciccidvāpi mṛtpiṇḍaḥ śarāvodañcanādikam ,
yathāṅga manute jīvastathāṅga manute jagat 29
29. acit cit vā api mṛtpiṇḍaḥ śarāvodañcanādikam
yathā aṅga manute jīvaḥ tathā aṅga manute jagat
29. aṅga,
yathā jīvaḥ acit vā api cit mṛtpiṇḍaḥ śarāvodañcanādikam manute,
tathā aṅga jagat manute.
29. O dear one, just as the individual soul (jīva) perceives a lump of clay - regardless of whether it is considered non-conscious or conscious - as pots, ladles, and similar objects, similarly, O dear one, it perceives the world.
चिदचिद्वाङ्कुरो देहे वृक्षत्वं मन्यते यथा ।
वृक्षशब्दार्थरहितं ब्रह्मेदं त्रिजगत्तथा ॥ ३० ॥
cidacidvāṅkuro dehe vṛkṣatvaṃ manyate yathā ,
vṛkṣaśabdārtharahitaṃ brahmedaṃ trijagattathā 30
30. cit acit vā aṅkuraḥ dehe vṛkṣatvam manute yathā
vṛkṣaśabdārtharahitam brahma idam trijagat tathā
30. yathā cit vā acit aṅkuraḥ dehe vṛkṣatvam manute (ca vṛkṣaśabdārtharahitaḥ asti),
tathā idam brahma vṛkṣaśabdārtharahitam trijagat (asti).
30. Just as a sprout in the ground, whether considered conscious or non-conscious, perceives its own potential to be a tree - even though it (the sprout) is still devoid of the literal, limited meaning of the word 'tree' - similarly, this Brahman (brahman) is the three worlds (trijagat), (which, like the sprout, is also) devoid of the full and limiting conceptual meaning of 'tree'.
चिद्वाचिद्वा यथादर्शो बिम्बितं वाप्यबिम्बितम् ।
नगरं वेत्ति नो वापि तथा ब्रह्म जगत्त्रयम् ॥ ३१ ॥
cidvācidvā yathādarśo bimbitaṃ vāpyabimbitam ,
nagaraṃ vetti no vāpi tathā brahma jagattrayam 31
31. cit vā acit vā yathā ādarśaḥ bimbitam vā api abimbitam
nagaram vetti na u vā api tathā brahma jagattrayam
31. yathā ādarśaḥ cit vā acit vā,
bimbitam vā api abimbitam nagaram na u vā api vetti,
tathā brahma jagattrayam (asti).
31. Just as a mirror, whether it is regarded as conscious or non-conscious, and irrespective of whether a city is reflected in it or not, does not truly 'know' that city, similarly, Brahman (brahman) is the three worlds.
देशकालक्रियाद्रव्यमात्रमेव जगत्त्रयम् ।
अहंत्वजगतोस्तेन भेदो नास्त्येतदात्मनोः ॥ ३२ ॥
deśakālakriyādravyamātrameva jagattrayam ,
ahaṃtvajagatostena bhedo nāstyetadātmanoḥ 32
32. deśakālakriyādravyamātram eva jagattrayam.
ahaṅtvajagatoḥ tena bhedaḥ na asti etat ātmanoḥ.
32. jagattrayam deśakālakriyādravyamātram eva.
ahaṅtvajagatoḥ etat ātmanoḥ tena bhedaḥ na asti.
32. The three worlds are merely composed of space, time, action, and substance. Therefore, there is no difference between the sense of 'I' (ahaṅtva) and the world, as both are intrinsically the self (ātman).
कल्पितेनोपमानेन यदेतदुपदिश्यते ।
तत्रोपमैकदेशेन उपमेयसधर्मता ॥ ३३ ॥
kalpitenopamānena yadetadupadiśyate ,
tatropamaikadeśena upameyasadharmatā 33
33. kalpitena upamānena yat etat upadiśyate.
tatra upamā-ekadeśena upameyasadharmatā.
33. yat etat kalpitena upamānena upadiśyate.
tatra upamā-ekadeśena upameyasadharmatā.
33. When something is taught using an imagined analogy (upamāna), then in such cases, the similarity to the object being compared (upameya) is established only through one aspect of that analogy.
यदिदं दृश्यते किंचिज्जगत्स्थावरजङ्गमम् ।
अमुञ्चतः पराणुत्वं जीवस्यैतत्स्मृतं वपुः ॥ ३४ ॥
yadidaṃ dṛśyate kiṃcijjagatsthāvarajaṅgamam ,
amuñcataḥ parāṇutvaṃ jīvasyaitatsmṛtaṃ vapuḥ 34
34. yat idam dṛśyate kiñcit jagat sthāvara-jaṅgamam.
amuñcataḥ parāṇutvam jīvasya etat smṛtam vapuḥ.
34. yat idam kiñcit sthāvara-jaṅgamam jagat dṛśyate,
jīvasya parāṇutvam amuñcataḥ etat vapuḥ smṛtam.
34. Whatever is seen, this mobile and immobile world, is considered the body (vapus) of the individual soul (jīva), which (the jīva) does not relinquish its supremely subtle nature (parāṇutva).
सर्वसंवेदनत्यागे शुद्धसंस्पन्ददे पदे ।
न मनागपि भेदोऽस्ति निःसङ्गोपलकोशवत् ॥ ३५ ॥
sarvasaṃvedanatyāge śuddhasaṃspandade pade ,
na manāgapi bhedo'sti niḥsaṅgopalakośavat 35
35. sarvasaṃvedanatyāge śuddhasaṃspandade pade.
na manāk api bhedaḥ asti niḥsaṅgopala-kośavat.
35. sarvasaṃvedanatyāge śuddhasaṃspandade pade,
niḥsaṅgopala-kośavat manāk api bhedaḥ na asti.
35. Upon the renunciation of all perceptions, in the pure, vibrating state (pada), there is not even the slightest difference, just like a crystal freed from its casing.
यो यो नाम विकल्पांशो यत्र यत्र यथा यथा ।
यदा यदा येन येन दीयते स तथैव चित् ॥ ३६ ॥
yo yo nāma vikalpāṃśo yatra yatra yathā yathā ,
yadā yadā yena yena dīyate sa tathaiva cit 36
36. yaḥ yaḥ nāma vikalpāṃśaḥ yatra yatra yathā yathā
yadā yadā yena yena dīyate saḥ tathā eva cit
36. yaḥ yaḥ vikalpāṃśaḥ yatra yatra yathā yathā yadā
yadā yena yena nāma dīyate saḥ tathā eva cit
36. Whatever aspect of mental conceptualization (vikalpa-aṃśa), wherever, however, whenever, and by whatever means it is presented, that very thing is consciousness (cit).
अचित्त्वान्नास्ति मनसि संकल्पः ख इवाङ्कुरः ।
चित्त्वात्तु चेतसो विद्धि चितिरेवेह कल्पनम् ॥ ३७ ॥
acittvānnāsti manasi saṃkalpaḥ kha ivāṅkuraḥ ,
cittvāttu cetaso viddhi citireveha kalpanam 37
37. acittvāt na asti manasi saṅkalpaḥ khaḥ iva aṅkuraḥ
cittvāt tu cetasaḥ viddhi citiḥ eva iha kalpanam
37. acittvāt manasi saṅkalpaḥ khaḥ iva aṅkuraḥ na asti
tu cittvāt iha cetasaḥ kalpanam citiḥ eva viddhi
37. Due to its non-conscious (acit) nature, no mental conceptualization (saṅkalpa) exists in the mind, just as a sprout cannot grow in the sky. But, due to the nature of consciousness (cit), understand that here, conceptualization (kalpanam) is nothing but consciousness (citi) itself.
या योदेति विकल्पश्रीरप्रबुद्धाशयं प्रति ।
सर्वगत्वादनन्तत्वाच्चिद्व्योम्नः सा न सन्मयी ॥ ३८ ॥
yā yodeti vikalpaśrīraprabuddhāśayaṃ prati ,
sarvagatvādanantatvāccidvyomnaḥ sā na sanmayī 38
38. yā yaḥ ut eti vikalpa-śrīḥ aprabuddha-āśayam prati
sarva-gatvāt anantatvāt cit-vyomnaḥ sā na sat-mayī
38. yā yaḥ vikalpa-śrīḥ aprabuddha-āśayam prati ut eti
sā sarva-gatvāt anantatvāt cit-vyomnaḥ na sat-mayī
38. Whichever glorious display of mental conceptualization (vikalpa-śrī) appears to an unawakened mind, that is not truly real or substantial. This is because the expanse of consciousness (cit-vyoman) is all-pervading and infinite.
यथोदेति विकल्पश्रीः प्रबुद्धे नोदितैव सा ।
सर्वगत्वादनन्तत्वाच्चिद्व्योम्नः सा न सन्मयी ॥ ३९ ॥
yathodeti vikalpaśrīḥ prabuddhe noditaiva sā ,
sarvagatvādanantatvāccidvyomnaḥ sā na sanmayī 39
39. yathā ut eti vikalpa-śrīḥ prabuddhe na uditā eva sā
sarva-gatvāt anantatvāt cit-vyomnaḥ sā na sat-mayī
39. yathā vikalpa-śrīḥ ut eti prabuddhe sā na uditā eva
sarva-gatvāt anantatvāt cit-vyomnaḥ sā na sat-mayī
39. Although the glorious display of mental conceptualization (vikalpa-śrī) might seem to arise, for the awakened (prabuddha), it has not truly arisen. That (display) is not truly real or substantial, because the expanse of consciousness (cit-vyoman) is all-pervading and infinite.
सर्वसंकल्पकलना सत्येत्याबालमक्षतम् ।
स्वप्नादावनुभूतोन्तरर्थः केनापि लभ्यते ॥ ४० ॥
sarvasaṃkalpakalanā satyetyābālamakṣatam ,
svapnādāvanubhūtontararthaḥ kenāpi labhyate 40
40. sarvasaṅkalpakalanā satyā iti ābālam akṣatam svapna
ādau anubhūtaḥ antar arthaḥ kena api labhyate
40. sarvasaṅkalpakalanā ābālam akṣatam satyā iti svapna
ādau anubhūtaḥ antar arthaḥ kena api labhyate
40. From childhood, all mental constructions are believed to be true and remain unimpaired. However, the inner object experienced in a dream or similar state is not actually obtained by anyone.
संकल्पो वासना जीवस्त्रयोऽर्था लिखिताश्चिता ।
सोनुभूतोऽप्यसत्यः स्यादसत्त्वस्यैव नो सतः ॥ ४१ ॥
saṃkalpo vāsanā jīvastrayo'rthā likhitāścitā ,
sonubhūto'pyasatyaḥ syādasattvasyaiva no sataḥ 41
41. saṅkalpaḥ vāsanā jīvaḥ trayaḥ arthāḥ likhitāḥ citā
saḥ anubhūtaḥ api asatyaḥ syāt asattvasya eva na sataḥ
41. saṅkalpaḥ vāsanā jīvaḥ trayaḥ arthāḥ likhitāḥ citā
saḥ anubhūtaḥ api asatyaḥ syāt asattvasya eva na sataḥ
41. Resolve (saṅkalpa), latent impressions (vāsanā), and the individual soul (jīva) - these three entities are described as rooted in consciousness (cit). That which is experienced (in dreams, as mentioned in the previous verse) is, however, unreal, belonging only to the non-existent, not to the truly existent.
असत्यताभिधं सत्यं मुक्त एव भवेच्छिवः ।
सातिवाहिकदेहैकपरिक्षयविकासवान् ॥ ४२ ॥
asatyatābhidhaṃ satyaṃ mukta eva bhavecchivaḥ ,
sātivāhikadehaikaparikṣayavikāsavān 42
42. asatyatābhidham satyam muktaḥ eva bhavet
śivaḥ sātivāhikadehaikaparikṣayavikāsavān
42. asatyatābhidham satyam muktaḥ eva
sātivāhikadehaikaparikṣayavikāsavān śivaḥ bhavet
42. That reality (satya) which is designated as unreality (asatya) – only the liberated (mokṣa) one becomes auspicious (Śiva), characterized by the complete dissolution of the subtle body (ātivāhika deha) as the sole means of liberation's unfolding.
जगन्ति वातैरुह्यन्ते व्योम्नि शाल्मलितूलवत् ।
नोह्यन्ते चोपलानीव न च सन्त्येव कल्पनात् ॥ ४३ ॥
jaganti vātairuhyante vyomni śālmalitūlavat ,
nohyante copalānīva na ca santyeva kalpanāt 43
43. jaganti vātaiḥ uhyante vyomni śālmalitūlavat na
uhyante ca upalāni iva na ca santi eva kalpanāt
43. jaganti vātaiḥ vyomni śālmalitūlavat uhyante upalāni iva na ca uhyante,
na ca eva kalpanāt santi
43. The worlds are carried by the winds in space like silk-cotton down. Yet, they are not carried like stones, nor do they truly exist, being merely creations of imagination (kalpanā).
इत्यस्मिन्नखिलपदार्थसार्थकोशे व्योमन्यप्यतिवितते जगन्ति सन्ति ।
अन्योन्यं परिमिलितानि कानिचिच्च नान्योन्यं परिमिलितानि कानिचिच्च ॥ ४४ ॥
ityasminnakhilapadārthasārthakośe vyomanyapyativitate jaganti santi ,
anyonyaṃ parimilitāni kānicicca nānyonyaṃ parimilitāni kānicicca 44
44. iti asmin akhila-padārtha-sārtha-kośe
vyomani api ativitate jaganti
santi kānicit ca anyonyaṃ parimilitāni
ca kānicit na anyonyaṃ parimilitāni
44. iti asmin akhila-padārtha-sārtha-kośe
api ativitate vyomani jaganti
santi kānicit ca anyonyaṃ parimilitāni
ca kānicit na anyonyaṃ parimilitāni
44. In this space, which serves as a vast repository for the totality of all phenomena and objects, and which is exceedingly boundless, there exist worlds. Some of these worlds are intertwined with each other, while others remain distinct.
सर्वत्वात्परमचितेरनन्तरूपाण्यारम्भप्रचुरदिगन्तसंभृतानि ।
लोलाम्बूदरपुरबिम्बभङ्गुराणि स्वान्तःस्थाविरलमहापुरोपमानि ॥ ४५ ॥
sarvatvātparamaciteranantarūpāṇyārambhapracuradigantasaṃbhṛtāni ,
lolāmbūdarapurabimbabhaṅgurāṇi svāntaḥsthāviralamahāpuropamāni 45
45. sarvatvāt parama-citeḥ ananta-rūpāṇi
ārambha-pracura-dig-anta-saṃbhṛtāni
lola-ambūdara-pura-bimba-bhaṅgurāṇi
sva-antaḥ-sthā-virala-mahā-pura-upamāni
45. parama-citeḥ sarvatvāt ananta-rūpāṇi
ārambha-pracura-dig-anta-saṃbhṛtāni
lola-ambūdara-pura-bimba-bhaṅgurāṇi
sva-antaḥ-sthā-virala-mahā-pura-upamāni
45. Owing to the omnipresence of the Supreme Consciousness (parama citi), these worlds manifest in boundless forms, replete with countless beginnings that extend to every horizon. They are as transient as the images of cities reflected in restless clouds, and they are comparable to vast cities appearing sparsely within one's own being.
सस्थैर्याण्यपि सततं क्षणक्षयाणि व्यक्ताक्षाण्यपि सततं निमीलितानि ।
सालोकान्यपि परितस्तमोवृतानि चिद्रूपार्णवलहरीविवर्तनानि ॥ ४६ ॥
sasthairyāṇyapi satataṃ kṣaṇakṣayāṇi vyaktākṣāṇyapi satataṃ nimīlitāni ,
sālokānyapi paritastamovṛtāni cidrūpārṇavalaharīvivartanāni 46
46. sa-sthairyāṇi api satataṃ kṣaṇa-kṣayāṇi
vyakta-akṣāṇi api satataṃ nimīlitāni
sa-alokāni api paritaḥ tamaḥ-vṛtāni
cit-rūpa-arṇava-laharī-vivartanāni
46. (jaganti) api sa-sthairyāṇi (santaḥ) satataṃ kṣaṇa-kṣayāṇi
(bhavanti); api vyakta-akṣāṇi (santaḥ) satataṃ nimīlitāni
(bhavanti); api sa-alokāni (santaḥ) paritaḥ tamaḥ-vṛtāni
(bhavanti); (tāni) cit-rūpa-arṇava-laharī-vivartanāni (bhavanti)
46. Even possessing stability, they are ever-perishing in an instant. Even with manifest senses, they are perpetually closed. Even though luminous, they are entirely enveloped in darkness. These are the ceaseless transformations, like waves, of the ocean of pure consciousness (cit-rūpa).
पृथक्स्थितानि व्यतिमिश्रितानि जलानि चैवाम्बुनिधौ नदीनाम् ।
तारार्कचन्द्रग्रहमण्डलानां समोदितानां नभसीव भासः ॥ ४७ ॥
pṛthaksthitāni vyatimiśritāni jalāni caivāmbunidhau nadīnām ,
tārārkacandragrahamaṇḍalānāṃ samoditānāṃ nabhasīva bhāsaḥ 47
47. pṛthak-sthitāni vyati-miśritāni
jalāni ca eva ambunidhau nadīnām
tāra-arka-candra-graha-maṇḍalānām
sam-uditānām nabhasi iva bhāsaḥ
47. nadīnām jalāni ambunidhau (yathā) pṛthak-sthitāni
vyati-miśritāni ca (bhavanti) evaṃ
(tathā) nabhasi sam-uditānām
tāra-arka-candra-graha-maṇḍalānām bhāsaḥ iva (bhavanti)
47. Just as the waters of rivers are found in the ocean - some remaining distinct and others completely intermingled - similarly, in the sky, are the luminosities of the assemblies of stars, suns, moons, and planets, whether they rise together or appear separately.

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 (current chapter) 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 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