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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-213

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श्रीवसिष्ठ उवाच ।
यथा यत्पृष्टवानद्य त्वं मामरिनिषूदन ।
शिष्येणैव सता पूर्वमहं पृष्टो गुरुस्त्वया ॥ १ ॥
śrīvasiṣṭha uvāca ,
yathā yatpṛṣṭavānadya tvaṃ māmariniṣūdana ,
śiṣyeṇaiva satā pūrvamahaṃ pṛṣṭo gurustvayā 1
1. śrīvasiṣṭha uvāca yathā yat pṛṣṭavān adya tvaṃ māṃ
ariniṣūdana śiṣyeṇa eva satā pūrvaṃ ahaṃ pṛṣṭaḥ guruḥ tvayā
1. śrīvasiṣṭha uvāca.
ariniṣūdana! yathā yat tvaṃ adya māṃ pṛṣṭavān,
pūrvaṃ tvayā śiṣyeṇa eva satā,
ahaṃ guruḥ pṛṣṭaḥ.
1. Śrī Vasiṣṭha said: "O destroyer of enemies, just as you have questioned me today, so too was I, your teacher (guru), questioned before by you, who were truly a disciple."
पुराकल्पे हि कस्मिंश्चित्तत्त्वमात्मादिकात्मिका ।
आसीदियं चित्प्रतिभा गुरुशिष्यात्मना वने ॥ २ ॥
purākalpe hi kasmiṃścittattvamātmādikātmikā ,
āsīdiyaṃ citpratibhā guruśiṣyātmanā vane 2
2. purākalpe hi kasmin cit tattvam ātmādikātmikā
āsīt iyam citpratibhā guruśiṣyātmanā vane
2. hi kasmin purākalpe iyam ātmādikātmikā
citpratibhā tattvam guruśiṣyātmanā vane āsīt
2. Indeed, in a certain ancient cosmic age (kalpa), this manifestation of Consciousness, whose intrinsic nature (ātman) is fundamental, existed in a forest in the form of a teacher (guru) and a disciple.
गुरुस्तत्राहमभवं शिष्यस्त्वमभवस्तदा ।
पृष्टवान्मां त्वमग्रस्थ इदमुद्दामधीरधीः ॥ ३ ॥
gurustatrāhamabhavaṃ śiṣyastvamabhavastadā ,
pṛṣṭavānmāṃ tvamagrastha idamuddāmadhīradhīḥ 3
3. guruḥ tatra aham abhavam śiṣyaḥ tvam abhavaḥ tadā
pṛṣṭavān mām tvam agrasthaḥ idam uddāmadhīradhīḥ
3. tatra aham guruḥ abhavam tvam śiṣyaḥ abhavaḥ tadā
tvam agrasthaḥ uddāmadhīradhīḥ mām idam pṛṣṭavān
3. There, I became the teacher (guru), and you became the disciple. Then, you, standing before me with an immensely firm and resolute intellect, questioned me about this.
शिष्य उवाच ।
सर्वस्य भगवञ्छिन्धि ममेममतिसंशयम् ।
किं नश्यति महाकल्पे किं वस्तु न विनश्यति ॥ ४ ॥
śiṣya uvāca ,
sarvasya bhagavañchindhi mamemamatisaṃśayam ,
kiṃ naśyati mahākalpe kiṃ vastu na vinaśyati 4
4. śiṣyaḥ uvāca sarvasya bhagavan chindhi mama imam
atisaṃśayam kim naśyati mahākalpe kim vastu na vinaśyati
4. śiṣyaḥ uvāca.
bhagavan mama sarvasya imam atisaṃśayam chindhi.
mahākalpe kim naśyati? kim vastu na vinaśyati?
4. The disciple said: O Venerable One, dispel for me this immense doubt concerning everything: What perishes in a great cosmic age (kalpa), and what reality does not perish?
गुरुरुवाच ।
पुत्र शेषमशेषेण दृश्यमाशु विनश्यति ।
यथा तथा स्वप्नपुरं सौषुप्तीं स्थितिमीयुषः ॥ ५ ॥
gururuvāca ,
putra śeṣamaśeṣeṇa dṛśyamāśu vinaśyati ,
yathā tathā svapnapuraṃ sauṣuptīṃ sthitimīyuṣaḥ 5
5. guruḥ uvāca putra śeṣam aśeṣeṇa dṛśyam āśu vinaśyati
yathā tathā svapnapuraṃ sauṣuptīm sthitim īyuṣaḥ
5. guruḥ uvāca.
putra,
aśeṣeṇa dṛśyam śeṣam āśu vinaśyati,
yathā sauṣuptīm sthitim īyuṣaḥ svapnapuraṃ tathā (vinaśyati).
5. The teacher (guru) said: O son, everything visible (dṛśya), the entire remainder, quickly perishes completely, just as a dream city vanishes for one who has entered the state of deep sleep.
निर्विशेषेण नश्यन्ति भुवः शैला दिशो दश ।
क्रिया कालः क्रमश्चैव न किंचिदवशिष्यते ॥ ६ ॥
nirviśeṣeṇa naśyanti bhuvaḥ śailā diśo daśa ,
kriyā kālaḥ kramaścaiva na kiṃcidavaśiṣyate 6
6. nirviśeṣeṇa naśyanti bhuvaḥ śailāḥ diśaḥ daśa
kriyā kālaḥ kramaḥ ca eva na kiṃcit avaśiṣyate
6. nirviśeṣeṇa bhuvaḥ śailāḥ daśa diśaḥ naśyanti
kriyā kālaḥ ca eva kramaḥ na kiṃcit avaśiṣyate
6. Utterly, the worlds, mountains, and the ten directions are destroyed. Action, time, and even the sequence of events (krama) themselves perish; nothing whatsoever remains.
नश्यन्ति सर्वभूतानि व्योमापि परिणश्यति ।
स सर्वजगदाभासमुपलब्धुरसंभवात् ॥ ७ ॥
naśyanti sarvabhūtāni vyomāpi pariṇaśyati ,
sa sarvajagadābhāsamupalabdhurasaṃbhavāt 7
7. naśyanti sarvabhūtāni vyoma api pariṇaśyati
saḥ sarvajagadābhāsam upalabdhuhu asaṃbhavāt
7. sarvabhūtāni naśyanti vyoma api pariṇaśyati
saḥ sarvajagadābhāsam upalabdhuhu asaṃbhavāt
7. All beings (sarvabhūtāni) perish, and even space (vyoma) is completely destroyed. That entire manifestation of the universe (sarvajagadābhāsa) [also ceases], due to the impossibility of there being a perceiver (upalabdhu).
ब्रह्मविष्ण्विन्द्ररुद्राद्या ये हि कारणकारणम् ।
तेषामप्यतिकल्पान्ते नामापीह न विद्यते ॥ ८ ॥
brahmaviṣṇvindrarudrādyā ye hi kāraṇakāraṇam ,
teṣāmapyatikalpānte nāmāpīha na vidyate 8
8. brahmaviṣṇvindrarudrādyāḥ ye hi kāraṇakāraṇam
teṣām api atikalpānte nāma api iha na vidyate
8. ye brahmaviṣṇvindrarudrādyāḥ hi kāraṇakāraṇam
teṣām nāma api iha atikalpānte api na vidyate
8. Even Brahmā, Viṣṇu, Indra, Rudra, and other such deities (ādyāḥ) who are indeed the ultimate cause of causes, their very names are not found to exist in this state [of dissolution] even at the end of a great cosmic cycle (kalpa).
शिष्यते हि चिदाकाशमव्ययस्यानुमीयते ।
तत्कालशेषतानेन सर्गानुभवहेतुना ॥ ९ ॥
śiṣyate hi cidākāśamavyayasyānumīyate ,
tatkālaśeṣatānena sargānubhavahetunā 9
9. śiṣyate hi cidākāśam avyayasya anumīyate
tatkālaśeṣatā anena sargānubhavahetunā
9. avyayasya cidākāśam hi śiṣyate tatkālaśeṣatā
anena sargānubhavahetunā anumīyate
9. Indeed, only the consciousness-space (cidākāśa) of the immutable (avyaya) [reality] remains. Its (cidākāśa's) state of being a remnant (śeṣatā) from that time (tatkāla) [of dissolution] is inferred by this [fact]: its being the cause (hetu) of [future] creation (sarga) and experience (anubhava).
शिष्य उवाच ।
नासतो विद्यते भावो नाभावो विद्यते सतः ।
इदं तत्कथमाभोगि विद्यमानं क्व गच्छति ॥ १० ॥
śiṣya uvāca ,
nāsato vidyate bhāvo nābhāvo vidyate sataḥ ,
idaṃ tatkathamābhogi vidyamānaṃ kva gacchati 10
10. na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate sataḥ
idam tat katham ābhogi vidyamānam kva gacchati
10. asataḥ bhāvaḥ na vidyate; sataḥ abhāvaḥ na vidyate;
idam tat katham ābhogi; vidyamānam kva gacchati
10. The student said: The non-existent never comes into being, and the existent never ceases to be. If this is the case, then how is it that this (world) is experienced (ābhogi), and where does that which truly exists go (when it appears to vanish)?
गुरुरुवाच ।
न विनश्यत एवेदं ततः पुत्र न विद्यते ।
नासतो विद्यते भावो नाभावो विद्यते सतः ॥ ११ ॥
gururuvāca ,
na vinaśyata evedaṃ tataḥ putra na vidyate ,
nāsato vidyate bhāvo nābhāvo vidyate sataḥ 11
11. guruḥ uvāca na vinaśyate eva idam tataḥ putra na vidyate
na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate sataḥ
11. guruḥ uvāca.
idam eva na vinaśyate.
tataḥ putra,
na vidyate.
asataḥ bhāvaḥ na vidyate.
sataḥ abhāvaḥ na vidyate.
11. The guru said: This (true reality) certainly does not perish. Therefore, son, it is not found (in the realm of perishable things). For the non-existent never comes into being, and the existent never ceases to be.
यत्तु वस्तुत एवास्ति न कदाचन किंचन ।
तदभावात्म तद्राम कथं नाम विनश्यति ॥ १२ ॥
yattu vastuta evāsti na kadācana kiṃcana ,
tadabhāvātma tadrāma kathaṃ nāma vinaśyati 12
12. yat tu vastutaḥ eva asti na kadācana kiṃcana
tat abhāvātma tat rāma katham nāma vinaśyati
12. yat tu vastutaḥ eva asti,
tat kadācana kiṃcana (na bhavati); rāma,
abhāvātma tat katham nāma vinaśyati?
12. But that which truly exists (vastutaḥ) is never (subject to) anything (perishable) at any time. O Rama, how can that whose nature is the absence of (perishing or transient) existence (abhāvātman) ever perish?
क्व स्थितं मृगतृष्णाम्बु क्व स्थिरो द्वीन्दुविभ्रमः ।
क्व स्थिरा केशदृग्व्योम्नि क्व भ्रान्त्यनुभवः स्थिरः ॥ १३ ॥
kva sthitaṃ mṛgatṛṣṇāmbu kva sthiro dvīnduvibhramaḥ ,
kva sthirā keśadṛgvyomni kva bhrāntyanubhavaḥ sthiraḥ 13
13. kva sthitam mṛgatṛṣṇāmbu kva sthiraḥ dvīnduvibhramaḥ
kva sthirā keśadṛg vyomni kva bhrānti anubhavaḥ sthiraḥ
13. mṛgatṛṣṇāmbu kva sthitam? dvīnduvibhramaḥ kva sthiraḥ?
keśadṛg vyomni kva sthirā? bhrānti anubhavaḥ kva sthiraḥ?
13. Where does the water of a mirage reside? Where is the stable illusion of two moons? Where is the stable vision of hairs in the sky? Where is the stable experience of illusion itself?
सर्वं दृश्यमिदं पुत्र भ्रान्तिमात्रमसन्मयम् ।
स्वप्ने पुरमिवाभाति कथमेतन्न शाम्यति ॥ १४ ॥
sarvaṃ dṛśyamidaṃ putra bhrāntimātramasanmayam ,
svapne puramivābhāti kathametanna śāmyati 14
14. sarvam dṛśyam idam putra bhrāntimātram asanmayam
svapne puram iva ābhāti katham etat na śāmyati
14. putra idam sarvam dṛśyam bhrāntimātram asanmayam
svapne puram iva ābhāti katham etat na śāmyati
14. O son, all this visible world is merely an illusion, unreal in nature. It appears like a city in a dream; why then does it not cease?
शाम्यतीदमशेषेण तथा सर्वत्र सर्वदा ।
यथा जाग्रद्विधौ स्वप्नः स्वप्ने वा जागरो यथा ॥ १५ ॥
śāmyatīdamaśeṣeṇa tathā sarvatra sarvadā ,
yathā jāgradvidhau svapnaḥ svapne vā jāgaro yathā 15
15. śāmyati idam aśeṣeṇa tathā sarvatra sarvadā yathā
jāgradvidhau svapnaḥ svapne vā jāgaraḥ yathā
15. tathā idam aśeṣeṇa śāmyati sarvatra sarvadā yathā
jāgradvidhau svapnaḥ vā yathā svapne jāgaraḥ
15. Indeed, it completely ceases everywhere and always, just as a dream ceases in the waking state, or as the waking state ceases in a dream.
यथा स्वप्नपुरं शान्तं न जाने क्वाशु गच्छति ।
शान्तं तथा जगद्दृश्यं न जाने क्वाशु गच्छति ॥ १६ ॥
yathā svapnapuraṃ śāntaṃ na jāne kvāśu gacchati ,
śāntaṃ tathā jagaddṛśyaṃ na jāne kvāśu gacchati 16
16. yathā svapnapuram śāntam na jāne kva āśu gacchati
śāntam tathā jagaddṛśyam na jāne kva āśu gacchati
16. yathā svapnapuram śāntam kva āśu gacchati na jāne
tathā jagaddṛśyam śāntam kva āśu gacchati na jāne
16. Just as a city in a dream, when it has ceased, I do not know where it quickly goes, similarly, this visible world, when it has ceased, I do not know where it quickly goes.
शिष्य उवाच ।
किमिदं भाति भगवन्न विभाति च किं पुनः ।
कस्येदं वस्तुनो रूपं चिद्व्योम्नो वितताकृतेः ॥ १७ ॥
śiṣya uvāca ,
kimidaṃ bhāti bhagavanna vibhāti ca kiṃ punaḥ ,
kasyedaṃ vastuno rūpaṃ cidvyomno vitatākṛteḥ 17
17. śiṣyaḥ uvāca kim idam bhāti bhagavan na vibhāti ca kim
punaḥ kasya idam vastunaḥ rūpam cidvyomnaḥ vitatākṛteḥ
17. śiṣyaḥ uvāca bhagavan idam kim bhāti punaḥ ca kim na
vibhāti idam vastunaḥ rūpam kasya cidvyomnaḥ vitatākṛteḥ
17. The disciple said: O Lord (bhagavan), what is this that appears? And what, then, does not appear? Whose form is this, this reality of the expansive consciousness-space?
गुरुरुवाच ।
चिदाकाशमिदं पुत्र स्वच्छं कचकचायते ।
यन्नाम तज्जगद्भाति जगदन्यन्न विद्यते ॥ १८ ॥
gururuvāca ,
cidākāśamidaṃ putra svacchaṃ kacakacāyate ,
yannāma tajjagadbhāti jagadanyanna vidyate 18
18. guruḥ uvāca cidākāśam idam putra svacchaṃ kacakacāyate
yat nāma tat jagat bhāti jagat anyat na vidyate
18. guruḥ uvāca putra idam svacchaṃ cidākāśam kacakacāyate
yat nāma tat jagat bhāti anyat jagat na vidyate
18. The Guru said: "O son, this pure consciousness-space (cidākāśa) effulges. What is named as the world shines forth from it; no other world truly exists."
अस्यैतद्वस्तुनो रूपं चिद्व्योम्नो वितताकृतेः ।
रूपमत्यजदेवाच्छं यदित्थमवभासते ॥ १९ ॥
asyaitadvastuno rūpaṃ cidvyomno vitatākṛteḥ ,
rūpamatyajadevācchaṃ yaditthamavabhāsate 19
19. asya etat vastunaḥ rūpam cidvyomnaḥ vitatākṛteḥ
rūpam atyajat eva accham yat ittham avabhāsate
19. etat rūpam asya vastunaḥ vitatākṛteḥ cidvyomnaḥ
rūpam yat accham atyajat eva ittham avabhāsate
19. This form (rūpa) belongs to that reality, the all-pervasive consciousness-space (cidvyoman). Without abandoning its own pure nature, it appears in this manner.
कचनाकचनं सर्गक्षयात्मास्य निजं वपुः ।
व्योमात्म शुक्लकृष्णं स्याद्यथावयविनो वपुः ॥ २० ॥
kacanākacanaṃ sargakṣayātmāsya nijaṃ vapuḥ ,
vyomātma śuklakṛṣṇaṃ syādyathāvayavino vapuḥ 20
20. kacanākacanam sargakṣayātmā asya nijam vapuḥ
vyomātma śuklakṛṣṇam syāt yathā avayavinaḥ vapuḥ
20. asya nijam vapuḥ kacanākacanam sargakṣayātmā
vyomātma śuklakṛṣṇam syāt yathā avayavinaḥ vapuḥ
20. This entity's own nature (vapus) is the alternation of manifestation (kacana) and non-manifestation (akacana), whose very essence is creation and dissolution. Its nature, being space-like (vyomātma), is both 'white' and 'black', just as is the form of any composite entity.
यथायं त्वं सितोदान्तरेक एवादितः कचैः ।
तथा ब्रह्मैवमच्छात्म सर्गे सर्गक्षयेऽक्षयम् ॥ २१ ॥
yathāyaṃ tvaṃ sitodāntareka evāditaḥ kacaiḥ ,
tathā brahmaivamacchātma sarge sargakṣaye'kṣayam 21
21. yathā ayam tvam sitodāntarekaḥ eva āditaḥ kacaiḥ
tathā brahma evam acchātma sarge sargakṣaye akṣayam
21. yathā ayam tvam āditaḥ sitodāntarekaḥ eva kacaiḥ
tathā brahma evam acchātma sarge sargakṣaye akṣayam
21. Just as you, this individual (ayam tvam), are from the beginning (āditaḥ) one (ekaḥ eva), intrinsically pure and serene (sitodānta), and manifest through your own effulgence (kacaiḥ), so too is Brahman, whose nature (ātman) is pure, imperishable in both creation and dissolution.
यथा स्वप्ने सुषुप्ते च निद्रैकैवाक्षयानिशम् ।
सर्गेऽस्मिन्प्रलये चैव ब्रह्मैकं चितिरव्ययम् ॥ २२ ॥
yathā svapne suṣupte ca nidraikaivākṣayāniśam ,
sarge'sminpralaye caiva brahmaikaṃ citiravyayam 22
22. yathā svapne suṣupte ca nidrā ekā eva akṣayā aniśam
sarge asmin pralaye ca eva brahma ekam citiḥ avyayam
22. yathā svapne suṣupte ca ekā eva nidrā aniśam akṣayā,
evaṃ asmin sarge pralaye ca ekam avyayam brahma citiḥ.
22. Just as in the states of dream (svapna) and deep sleep (suṣupti), sleep is a single, undiminishing, and perpetual state, so too in this creation (sarga) and dissolution (pralaya), Brahman alone is the imperishable consciousness (citi).
यथा स्वप्ने जगद्द्रष्टुः शान्तं शाम्यत्यशेषतः ।
तद्वदस्मज्जगदिदं शान्तं शाम्यत्यशेषतः ॥ २३ ॥
yathā svapne jagaddraṣṭuḥ śāntaṃ śāmyatyaśeṣataḥ ,
tadvadasmajjagadidaṃ śāntaṃ śāmyatyaśeṣataḥ 23
23. yathā svapne jagat draṣṭuḥ śāntam śāmyati aśeṣataḥ
tadvat asmat jagat idam śāntam śāmyati aśeṣataḥ
23. yathā svapne draṣṭuḥ jagat aśeṣataḥ śāntam śāmyati,
tadvat idam asmat jagat aśeṣataḥ śāntam śāmyati.
23. Just as in a dream, the world (jagat) perceived by the dreamer completely dissolves and becomes tranquil, similarly, this world (jagat) of ours also completely dissolves and becomes tranquil.
तदन्यत्रास्ति खे खाख्यं तथेत्यङ्ग न विद्महे ।
अशङ्क्यं परखे त्वेतदस्मच्चिद्व्योम्नि संभवात् ॥ २४ ॥
tadanyatrāsti khe khākhyaṃ tathetyaṅga na vidmahe ,
aśaṅkyaṃ parakhe tvetadasmaccidvyomni saṃbhavāt 24
24. tat anyatra asti khe kha ākhyam tathā iti aṅga na vidmahe
aśaṅkyam para khe tu etat asmat cit vyomni saṃbhavāt
24. aṅga,
anyatra khe kha ākhyam tat asti (iti) tathā na vidmahe.
tu etat asmat cit vyomni saṃbhavāt para khe aśaṅkyam.
24. "Does that which is called 'space' (kha) exist elsewhere, in space (khe)?" - "Thus, dear one, we do not know." However, this (phenomenal world), due to its arising within our own consciousness-space (cit-vyoma), is inconceivable when considered in the supreme space (para khe).
यथेहास्मच्चिदाकाशकचनं सर्गसंक्षये ।
तथान्यत्संविदाकाशं नैवमित्यत्र का प्रमा ॥ २५ ॥
yathehāsmaccidākāśakacanaṃ sargasaṃkṣaye ,
tathānyatsaṃvidākāśaṃ naivamityatra kā pramā 25
25. yathā iha asmatcitākāśakacanam sargasaṃkṣaye
tathā anyat saṃvidākāśam na evam iti atra kā pramā
25. yathā iha sargasaṃkṣaye asmatcitākāśakacanam (bhavati),
tathā anyat saṃvidākāśam na evam iti atra kā pramā?
25. Just as here, in the dissolution of creation (sarga-saṃkṣaya), there is the manifestation (kacana) of our consciousness-space (cit-ākāśa), what evidence (pramā) is there that another consciousness-space (saṃvid-ākāśa) is not the same (na evam)?
शिष्य उवाच ।
एवं चेत्तद्यथा स्वप्ने द्रष्टुरन्यः स दृश्यधीः ।
विद्यते तद्वदन्यत्र मन्येऽस्ति जगदादिधीः ॥ २६ ॥
śiṣya uvāca ,
evaṃ cettadyathā svapne draṣṭuranyaḥ sa dṛśyadhīḥ ,
vidyate tadvadanyatra manye'sti jagadādidhīḥ 26
26. śiṣyaḥ uvāca evaṃ cet tat yathā svapne draṣṭuḥ anyaḥ saḥ
dṛśyadhīḥ vidyate tadvat anyatra manye asti jagadādidhīḥ
26. śiṣyaḥ uvāca evaṃ cet,
yathā svapne dṛśyadhīḥ saḥ draṣṭuḥ anyaḥ vidyate,
tadvat anyatra jagadādidhīḥ asti iti manye.
26. The disciple said: If it is so, then just as in a dream, the consciousness (dhī) of the seen (object) is distinct from the seer, similarly, I believe that elsewhere there exists a consciousness (dhī) of the origin of the world.
गुरुरुवाच ।
एवमेतन्महाप्राज्ञ स्वरूपं तु न तज्जगत् ।
चिति भाति स्वरूपं तत्तद्वदेव न भाति च ॥ २७ ॥
gururuvāca ,
evametanmahāprājña svarūpaṃ tu na tajjagat ,
citi bhāti svarūpaṃ tattadvadeva na bhāti ca 27
27. guruḥ uvāca evam etat mahāprājña svarūpaṃ tu na tat
jagat citi bhāti svarūpaṃ tat tadvat eva na bhāti ca
27. guruḥ uvāca,
mahāprājña,
evaṃ etat svarūpam tu (asti),
tat jagat na.
tat svarūpam citi bhāti,
ca tadvat eva (tat) na bhāti.
27. The Guru said: O greatly wise one, this is indeed the intrinsic nature (svarūpa), but that world is not it. That intrinsic nature (svarūpa) shines in consciousness (citi), but the world does not shine in the same way.
न भाति न च तत्किंचिन्न च तत्किंचिदेव सत् ।
तच्चिदाकाशकचनं के तत्र सदसदृशौ ॥ २८ ॥
na bhāti na ca tatkiṃcinna ca tatkiṃcideva sat ,
taccidākāśakacanaṃ ke tatra sadasadṛśau 28
28. na bhāti na ca tat kiṃcit na ca tat kiṃcit eva
sat tat citākāśakacanam ke tatra sat asat dṛśau
28. na bhāti (tat jagat),
ca na tat kiṃcit,
ca na tat kiṃcit eva sat.
tat (hi) citākāśakacanam.
tatra sat-asat-dṛśau ke (syātām)?
28. It (the world) does not shine, nor is it anything at all, nor is it even existent (sat) in any way. It is the mere shining of the space of consciousness (cit-ākāśa). Who are there (then) to distinguish between existence and non-existence?
विद्यते तद्धि सर्वत्र सर्वं सर्वेण सर्वदा ।
न विद्यते च तत्किंचित्सर्वं सर्वत्र सर्वदा ॥ २९ ॥
vidyate taddhi sarvatra sarvaṃ sarveṇa sarvadā ,
na vidyate ca tatkiṃcitsarvaṃ sarvatra sarvadā 29
29. vidyate tat hi sarvatra sarvam sarveṇa sarvadā
na vidyate ca tat kiṃcit sarvam sarvatra sarvadā
29. tat hi sarvam sarveṇa sarvatra sarvadā vidyate.
ca tat kiṃcit sarvam sarvatra sarvadā na vidyate.
29. Indeed, that (reality) exists everywhere, everything by everything, always. And yet, that (apparent world) does not exist as anything at all, everything, everywhere, always.
तत्सत्तत्सर्वदा सर्वमसच्चासद्धि वाखिलम् ।
तन्मयं तच्चिदाकाशं न नाशि न च नाशि तत् ॥ ३० ॥
tatsattatsarvadā sarvamasaccāsaddhi vākhilam ,
tanmayaṃ taccidākāśaṃ na nāśi na ca nāśi tat 30
30. tat sat tat sarvadā sarvam asat ca asat hi vā akhilam
tat mayam tat cit ākāśam na nāśi na ca nāśi tat
30. tat sat tat sarvadā sarvam ca asat vā akhilam asat
hi tat mayam tat cit ākāśam na nāśi ca tat na nāśi
30. That (Brahman) is existence (sat); that is always all things, and also non-existence (asat), or indeed the entire realm of non-existence. It is pervaded by that, and that space of consciousness (cit-ākāśa) is not perishable, nor is that (Brahman) perishable.
यन्नाम सच्चिदाकाशं सर्गप्रलयरूपि तत् ।
तदुःखायापरिज्ञातं परिज्ञातं परः शमः ॥ ३१ ॥
yannāma saccidākāśaṃ sargapralayarūpi tat ,
taduḥkhāyāparijñātaṃ parijñātaṃ paraḥ śamaḥ 31
31. yat nāma sat cit ākāśam sarga pralaya rūpi tat
tat duḥkhāya aparijñātam parijñātam paraḥ śamaḥ
31. yat nāma sat cit ākāśam sarga pralaya rūpi tat
aparijñātam duḥkhāya parijñātam paraḥ śamaḥ
31. That which is called the space of existence-consciousness (saccid-ākāśa), possessing the nature of creation and dissolution – that, when it is not properly known, leads to suffering; but when it is fully known, it brings supreme peace.
विद्यते सर्वथैवेदं सर्वं सर्वत्र सर्वदा ।
न विद्यते सर्वथा च सर्वं सर्वत्र सर्वदा ॥ ३२ ॥
vidyate sarvathaivedaṃ sarvaṃ sarvatra sarvadā ,
na vidyate sarvathā ca sarvaṃ sarvatra sarvadā 32
32. vidyate sarvathā eva idam sarvam sarvatra sarvadā
na vidyate sarvathā ca sarvam sarvatra sarvadā
32. idam sarvam sarvatra sarvadā sarvathā eva vidyate
ca idam sarvam sarvatra sarvadā sarvathā na vidyate
32. In every way, indeed, this entire universe (sarvam) exists everywhere and always. And yet, in every way, this entire universe (sarvam) does not exist everywhere and always.
एष देवो घटः शैलः पटः स्फोटस्तटो वटः ।
तृणमग्निः स्थावरं च जंगमं सर्वमेव च ॥ ३३ ॥
eṣa devo ghaṭaḥ śailaḥ paṭaḥ sphoṭastaṭo vaṭaḥ ,
tṛṇamagniḥ sthāvaraṃ ca jaṃgamaṃ sarvameva ca 33
33. eṣaḥ devaḥ ghaṭaḥ śailaḥ paṭaḥ sphoṭaḥ taṭaḥ vaṭaḥ
tṛṇam agniḥ sthāvaram ca jaṅgamam sarvam eva ca
33. eṣaḥ devaḥ ghaṭaḥ śailaḥ paṭaḥ sphoṭaḥ taṭaḥ vaṭaḥ
tṛṇam agniḥ sthāvaram ca jaṅgamam ca sarvam eva
33. This (ultimate reality) is the deity, the pot, the mountain, the cloth, the primordial sound (sphoṭa), the river bank, and the banyan tree. It is also grass, fire, the stationary (things), and the moving (things) – indeed, it is everything.
अस्ति नास्ति च शून्यं च क्रिया कालो नभो मही ।
भावाभावौ भवो भूतिर्नाशाः पाशाः शुभाशुभाः ॥ ३४ ॥
asti nāsti ca śūnyaṃ ca kriyā kālo nabho mahī ,
bhāvābhāvau bhavo bhūtirnāśāḥ pāśāḥ śubhāśubhāḥ 34
34. asti nāsti ca śūnyam ca kriyā kālaḥ nabhaḥ mahī
bhāvābhāvau bhavaḥ bhūtiḥ nāśāḥ pāśāḥ śubhāśubhāḥ
34. asti nāsti ca śūnyam ca kriyā kālaḥ nabhaḥ mahī
bhāvābhāvau bhavaḥ bhūtiḥ nāśāḥ pāśāḥ śubhāśubhāḥ
34. Existence, non-existence, emptiness, action, time, the sky, the earth; also, being and non-being, becoming, prosperity, destructions, bonds, and both good and evil.
तन्नास्त्येव न यन्नाम नित्यमेकस्तथा बहिः ।
आदिमध्यमथान्तं तु कालत्रितयमेव च ॥ ३५ ॥
tannāstyeva na yannāma nityamekastathā bahiḥ ,
ādimadhyamathāntaṃ tu kālatritayameva ca 35
35. tat na asti eva na yat nāma nityam ekaḥ tathā
bahiḥ ādimadhyam atha antam tu kālatritayam eva ca
35. tat eva na asti yat nāma na nityam ekaḥ tathā
bahiḥ atha tu ādimadhyam antam kālatritayam eva ca
35. There truly is nothing that is nameless; it is eternal, singular, and also external. And indeed, the beginning, the middle, and the end are simply the three divisions of time (kāla).
सर्वं सर्वेण सर्वत्र सर्वदैवात्र विद्यते ।
सर्वं सर्वेण सर्वत्र सर्वदात्र न विद्यते ॥ ३६ ॥
sarvaṃ sarveṇa sarvatra sarvadaivātra vidyate ,
sarvaṃ sarveṇa sarvatra sarvadātra na vidyate 36
36. sarvam sarveṇa sarvatra sarvadā eva atra vidyate
sarvam sarveṇa sarvatra sarvadā atra na vidyate
36. sarvam sarveṇa sarvatra sarvadā eva atra vidyate
sarvam sarveṇa sarvatra sarvadā atra na vidyate
36. Everything exists through everything, everywhere, and always, right here. Yet, everything does not exist through everything, everywhere, and always, right here.
यदैवं राम सर्वात्म सर्वमेवास्ति सर्वदा ।
ब्रह्मात्मत्वात्स्वप्नसंवित्पुरन्यायेन वै तदा ॥ ३७ ॥
yadaivaṃ rāma sarvātma sarvamevāsti sarvadā ,
brahmātmatvātsvapnasaṃvitpuranyāyena vai tadā 37
37. yadā evam rāma sarvātman sarvam eva asti sarvadā
brahmātmatvāt svapnasaṃvitpuranyāyena vai tadā
37. rāma sarvātman yadā evam sarvam eva asti sarvadā
tadā brahmātmatvāt svapnasaṃvitpuranyāyena vai
37. O Rāma, O all-pervading Self (ātman), when everything always exists in this manner, it is then, due to the nature of Brahman (brahman) as the Self (ātman), by the analogy of the cognition (saṃvit) of a dream-city.
तृणं कर्तृ तृणं भोक्तृ ब्रह्मात्मत्वात्तृणं विभुः ।
घटः कर्ता घटो भोक्ता घटः सर्वेश्वरेश्वरः ॥ ३८ ॥
tṛṇaṃ kartṛ tṛṇaṃ bhoktṛ brahmātmatvāttṛṇaṃ vibhuḥ ,
ghaṭaḥ kartā ghaṭo bhoktā ghaṭaḥ sarveśvareśvaraḥ 38
38. tṛṇam kartṛ tṛṇam bhoktṛ brahmātmatvāt tṛṇam vibhuḥ
ghaṭaḥ kartā ghaṭaḥ bhoktā ghaṭaḥ sarveśvareśvaraḥ
38. tṛṇam kartṛ tṛṇam bhoktṛ tṛṇam vibhuḥ brahmātmatvāt
ghaṭaḥ kartā ghaṭaḥ bhoktā ghaṭaḥ sarveśvareśvaraḥ
38. A mere blade of grass is the doer, a mere blade of grass is the experiencer, and a mere blade of grass is the all-pervading lord due to its intrinsic nature (ātman) as Brahman. Similarly, a pot is the doer, a pot is the experiencer, and a pot is the supreme lord of all controllers.
पटः कर्ता पटो भोक्ता पटः सर्वेश्वरेश्वरः ।
दृशिः कर्ता दृशिर्भोक्ता दृशिः सर्वेश्वरेश्वरः ॥ ३९ ॥
paṭaḥ kartā paṭo bhoktā paṭaḥ sarveśvareśvaraḥ ,
dṛśiḥ kartā dṛśirbhoktā dṛśiḥ sarveśvareśvaraḥ 39
39. paṭaḥ kartā paṭaḥ bhoktā paṭaḥ sarveśvareśvaraḥ
dṛśiḥ kartā dṛśiḥ bhoktā dṛśiḥ sarveśvareśvaraḥ
39. paṭaḥ kartā paṭaḥ bhoktā paṭaḥ sarveśvareśvaraḥ
dṛśiḥ kartā dṛśiḥ bhoktā dṛśiḥ sarveśvareśvaraḥ
39. A cloth is the doer, a cloth is the experiencer, and a cloth is the supreme lord of all controllers. Similarly, consciousness (dṛśi) is the doer, consciousness (dṛśi) is the experiencer, and consciousness (dṛśi) is the supreme lord of all controllers.
गिरिः कर्ता गिरिर्भोक्ता गिरिः सर्वेश्वरेश्वरः ।
नरः कर्ता नरो भोक्ता नरः सर्वेश्वरेश्वरः ॥ ४० ॥
giriḥ kartā girirbhoktā giriḥ sarveśvareśvaraḥ ,
naraḥ kartā naro bhoktā naraḥ sarveśvareśvaraḥ 40
40. giriḥ kartā giriḥ bhoktā giriḥ sarveśvareśvaraḥ
naraḥ kartā naraḥ bhoktā naraḥ sarveśvareśvaraḥ
40. giriḥ kartā giriḥ bhoktā giriḥ sarveśvareśvaraḥ
naraḥ kartā naraḥ bhoktā naraḥ sarveśvareśvaraḥ
40. A mountain is the doer, a mountain is the experiencer, and a mountain is the supreme lord of all controllers. Similarly, a man is the doer, a man is the experiencer, and a man is the supreme lord of all controllers.
प्रत्येकं सर्ववस्तूनां कर्ता भोक्ता परात्परः ।
अनादिनिधनो धाता सर्वं ब्रह्मात्मकं यतः ॥ ४१ ॥
pratyekaṃ sarvavastūnāṃ kartā bhoktā parātparaḥ ,
anādinidhano dhātā sarvaṃ brahmātmakaṃ yataḥ 41
41. pratyekam sarvavastūnām kartā bhoktā parātparaḥ
anādinidhanaḥ dhātā sarvam brahmātmakam yataḥ
41. pratyekam sarvavastūnām kartā bhoktā parātparaḥ
anādinidhanaḥ dhātā yataḥ sarvam brahmātmakam
41. For each of all objects, the doer and the experiencer is the Supreme Being, higher than the highest, the sustainer who is without beginning or end. This is because everything has Brahman as its intrinsic nature (ātman).
तृणकुम्भादयस्त्वेते स्वया विभुतया विभुः ।
एवंरूपा स्थिता रूपं यद्विभातः क्षयोदयौ ॥ ४२ ॥
tṛṇakumbhādayastvete svayā vibhutayā vibhuḥ ,
evaṃrūpā sthitā rūpaṃ yadvibhātaḥ kṣayodayau 42
42. tṛṇakumbhādayaḥ tu ete svayā vibhutayā vibhuḥ
evam-rūpā sthitā rūpam yat vibhātaḥ kṣaya-udayau
42. ete tṛṇakumbhādayaḥ tu svayā vibhutayā vibhuḥ
evam-rūpā sthitā rūpam yat kṣaya-udayau vibhātaḥ
42. These phenomena, such as grass and pots, are indeed the all-pervading Lord (vibhu) through their own inherent power (vibhutā). Existing in this very form, that form also manifests both creation and dissolution.
बाह्योऽर्थोस्ति स एवेह कर्ता भोक्ता तथाविधः ।
विज्ञानमात्रमेवास्ति कर्तृ भोक्तृ तथाविदाम् ॥ ४३ ॥
bāhyo'rthosti sa eveha kartā bhoktā tathāvidhaḥ ,
vijñānamātramevāsti kartṛ bhoktṛ tathāvidām 43
43. bāhyaḥ arthaḥ asti saḥ eva iha kartā bhoktā tathā-vidhaḥ
vijñāna-mātram eva asti kartṛ bhoktṛ tathā-vidām
43. bāhyaḥ arthaḥ asti saḥ eva iha kartā bhoktā tathāvidhaḥ
vijñāna-mātram eva asti kartṛ bhoktṛ tathā-vidām
43. An external object (artha) exists, and that very object here is the doer and enjoyer, being of that nature. For those who understand this (tathāvida), it is merely consciousness (vijñāna) that is the doer and enjoyer.
न कश्चिच्चैव कर्तेह न च भोक्ता तथाविदाम् ।
कश्चिदीश्वर एवेह कर्ता भोक्ता तथाविदाम् ॥ ४४ ॥
na kaściccaiva karteha na ca bhoktā tathāvidām ,
kaścidīśvara eveha kartā bhoktā tathāvidām 44
44. na kaścit ca eva kartā iha na ca bhoktā tathā-vidām
kaścit īśvaraḥ eva iha kartā bhoktā tathā-vidām
44. iha kaścit kartā ca na eva,
ca tathāvidām bhoktā na .
iha kaścit īśvaraḥ eva kartā bhoktā tathāvidām
44. For those who understand this (tathāvida), neither is there any (individual) doer nor any (individual) enjoyer here. Rather, for those who understand this, it is only some supreme Lord (īśvara) who is the doer and enjoyer here.
सर्वमेव पदे तस्मिन्संभवत्युत्तमोत्तमे ।
विधयः प्रतिषेधाश्च के ते सन्ति न सन्ति के ॥ ४५ ॥
sarvameva pade tasminsaṃbhavatyuttamottame ,
vidhayaḥ pratiṣedhāśca ke te santi na santi ke 45
45. sarvam eva pade tasmin sambhavati uttama-uttame
vidhayaḥ pratiṣedhāḥ ca ke te santi na santi ke
45. sarvam eva tasmin uttama-uttame pade sambhavati te ke vidhayaḥ ca pratiṣedhāḥ santi,
ke na santi?
45. Everything indeed becomes possible in that supreme (uttama) abode (pada). What are those injunctions and prohibitions that truly exist, and which do not exist?
शुद्धे द्रष्टेव चिद्व्योम दृश्यतामिव भावयत् ।
स्वमात्मानं जगदिति पश्येत्तिष्ठेदनामयम् ॥ ४६ ॥
śuddhe draṣṭeva cidvyoma dṛśyatāmiva bhāvayat ,
svamātmānaṃ jagaditi paśyettiṣṭhedanāmayam 46
46. śuddhe draṣṭā iva citvyoma dṛśyatām iva bhāvayat
| svam ātmānam jagat iti paśyet tiṣṭhet anāmayam
46. The seer, in its pure state, like the consciousness-space, conceiving itself as the seen, beholds its own Self (ātman) as the world. In this way, it remains free from affliction.
सर्वा दृशो विधिनिषेधदृशश्च सर्वाः संकल्पवेदनविशेषसशेषपूर्वाः ।
सत्यात्मिकाः सततमेव न चैव सत्या रूपं यथानुभवमत्र यतः स्वरूपम् ॥ ४७ ॥
sarvā dṛśo vidhiniṣedhadṛśaśca sarvāḥ saṃkalpavedanaviśeṣasaśeṣapūrvāḥ ,
satyātmikāḥ satatameva na caiva satyā rūpaṃ yathānubhavamatra yataḥ svarūpam 47
47. sarvāḥ dṛśaḥ vidhiniṣedhadṛśaḥ ca sarvāḥ
saṅkalpavedanaviśeṣaseṣapūrvāḥ |
satyātmikāḥ satatam eva na ca eva satyā
rūpam yathānubhavaṃ atra yataḥ svarūpam
47. All perceptions, including those of injunctions and prohibitions, are preceded by specific intentions, sensations, and their residual impressions. They are inherently real (satyātmikāḥ) perpetually, yet also not truly real. This is because their form (rūpam) here corresponds to one's experience, as that is their true nature (svarūpam).
इति त्वया शिष्यतया मदन्तिकाच्छ्रुतं पुरा तेन न चासि बुद्धवान् ।
ततोऽनुभूयान्यजगद्भवाद्भवानिहाद्य जातोऽसि तदेव पृच्छसि ॥ ४८ ॥
iti tvayā śiṣyatayā madantikācchrutaṃ purā tena na cāsi buddhavān ,
tato'nubhūyānyajagadbhavādbhavānihādya jāto'si tadeva pṛcchasi 48
48. iti tvayā śiṣyatayā madantikāt śrutam
purā tena na ca asi buddhavān |
tataḥ anubhūya anyajagadbhavaāt bhavān
iha adya jātaḥ asi tat eva pṛcchasi
48. This, you, as a disciple, heard from me long ago. Yet, because of that (mere hearing), you did not truly understand. Having then experienced existences (saṃsāra) in other worlds, you have now been born here today, and you are asking that very same thing.
ज्ञानं सदेतदखिलं श्रुतमुत्तमं चित्संसारदीर्घरजनीसितरश्मिबिम्बम् ।
जातस्त्वमभ्युदयवानमलैकबोध उत्सार्य मोहमनुतिष्ठ यथागतं त्वम् ॥ ४९ ॥
jñānaṃ sadetadakhilaṃ śrutamuttamaṃ citsaṃsāradīrgharajanīsitaraśmibimbam ,
jātastvamabhyudayavānamalaikabodha utsārya mohamanutiṣṭha yathāgataṃ tvam 49
49. jñānam sat etat akhilam śrutam uttamam
citsaṃsāradīrgharajanīsitarśmibimbam |
jātaḥ tvam abhyudayavān amalaikabodhaḥ
utsārya moham anutiṣṭha yathāgatam tvam
49. This entire knowledge, which is eternally existent and supreme, you have heard. It is like the disk of the cool-rayed moon that illuminates the long night of consciousness's (cit) cycle of existence (saṃsāra). You have risen as one endowed with prosperity, as the pure, singular awareness. Having dispelled delusion (moha), act in accordance with your true nature (yathāgatam), you!
तिष्ठंस्तदात्मनि परे विमलस्वभावे सर्वात्मके तपति सर्वपदार्थमुक्तः ।
निर्वाणशान्तमतिरम्बरकोशकान्तो धर्मेण राज्यमनुपालय तीर्णतृष्णः ॥ ५० ॥
tiṣṭhaṃstadātmani pare vimalasvabhāve sarvātmake tapati sarvapadārthamuktaḥ ,
nirvāṇaśāntamatirambarakośakānto dharmeṇa rājyamanupālaya tīrṇatṛṣṇaḥ 50
50. tiṣṭhan tadā ātmani pare vimalasvabhāve
sarvātmake tapati sarvapadārthamuktaḥ
nirvāṇaśāntamatiḥ ambarakośakāntaḥ
dharmeṇa rājyam anupālaya tīrṇatṛṣṇaḥ
50. tadā pare ātmani vimalasvabhāve sarvātmake tiṣṭhan.
(saḥ ātman) sarvapadārthamuktaḥ tapati.
(tvam) nirvāṇaśāntamatiḥ ambarakośakāntaḥ tīrṇatṛṣṇaḥ dharmeṇa rājyam anupālaya.
50. When you abide in the Supreme Self (ātman), which is of pure nature and is the Self of all, it shines forth, liberated from all material objects. Therefore, with a mind made peaceful by liberation (nirvāṇa), and radiant like the vastness of the sky, you, having completely transcended desire, should rule the kingdom in accordance with natural law (dharma).

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 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 (current chapter) Chapter 214 Chapter 215 Chapter 216