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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-29

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श्रीवसिष्ठ उवाच ।
नित्यमन्तर्मुखस्तिष्ठ वीतरागो विवासनः ।
चिन्मात्रममलं शान्तं कर्म सर्वत्र भावयन् ॥ १ ॥
śrīvasiṣṭha uvāca ,
nityamantarmukhastiṣṭha vītarāgo vivāsanaḥ ,
cinmātramamalaṃ śāntaṃ karma sarvatra bhāvayan 1
1. śrīvasiṣṭhaḥ uvāca nityam antarmukhaḥ tiṣṭha vītarāgaḥ
vivāsanaḥ cinmātram amalam śāntam karma sarvatra bhāvayan
1. śrīvasiṣṭhaḥ uvāca (Śrī Vasiṣṭha said): nityam (Always) antarmukhaḥ (inwardly focused),
vītarāgaḥ (free from passion),
vivāsanaḥ (free from latent impressions),
sarvatra (everywhere) cinmātram (mere consciousness),
amalam (spotless),
śāntam (tranquil) karma (action) bhāvayan (meditating upon/realizing),
tiṣṭha (remain).
1. Śrī Vasiṣṭha said: Always remain inwardly focused, free from attachment and latent impressions (vāsanā). Meditate everywhere on pure, untainted, tranquil consciousness (cit) as (your) action (karma).
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आकाशविशदः प्राज्ञश्चिन्मात्रैकघनस्थितिः ।
समः सौम्यः समानन्दः स ब्रह्माऽऽबृंहिताशयः ॥ २ ॥
ākāśaviśadaḥ prājñaścinmātraikaghanasthitiḥ ,
samaḥ saumyaḥ samānandaḥ sa brahmā''bṛṃhitāśayaḥ 2
2. ākāśa-viśadaḥ prājñaḥ cit-mātra-eka-ghana-sthitiḥ
samaḥ saumyaḥ samānandaḥ saḥ brahmā ābṛṃhita-āśayaḥ
2. ākāśa-viśadaḥ prājñaḥ cit-mātra-eka-ghana-sthitiḥ
samaḥ saumyaḥ samānandaḥ saḥ brahmā ābṛṃhita-āśayaḥ
2. The wise one, whose nature is as pure as space and whose state is solely a dense mass of pure consciousness (brahman), is impartial, gentle, and uniformly blissful. Such a person is (brahman), whose mind is fully expanded.
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शोकेष्वापत्सु घोरेषु संकटेष्ववटेषु च ।
यथाप्राप्तेषु सर्वेषु खर्वेषून्नतिमत्सु च ॥ ३ ॥
śokeṣvāpatsu ghoreṣu saṃkaṭeṣvavaṭeṣu ca ,
yathāprāpteṣu sarveṣu kharveṣūnnatimatsu ca 3
3. śokeṣu āpatsu ghoreṣu saṅkaṭeṣu avaṭeṣu ca
yathāprāpteṣu sarveṣu kharveṣu unnatimatsu ca
3. śokeṣu āpatsu ghoreṣu saṅkaṭeṣu avaṭeṣu ca
yathāprāpteṣu sarveṣu kharveṣu unnatimatsu ca
3. In sorrows, dreadful calamities, difficulties, and pitfalls; in all situations, whether humble or exalted, as they arise...
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यथाक्रमं यथादेशं कुरु दुःखमदुःखितः ।
वाष्पक्रन्दादिपर्यन्तं द्वन्द्वयुक्तसुखानि च ॥ ४ ॥
yathākramaṃ yathādeśaṃ kuru duḥkhamaduḥkhitaḥ ,
vāṣpakrandādiparyantaṃ dvandvayuktasukhāni ca 4
4. yathākramam yathādeśam kuru duḥkham aduḥkhitaḥ
vāṣpa-krandā-ādi-paryantam dvandva-yukta-sukhāni ca
4. aduḥkhitaḥ yathākramam yathādeśam vāṣpa-krandā-ādi-paryantam
duḥkham ca dvandva-yukta-sukhāni (ca) kuru
4. Perform sorrow and lamentation, including tears and crying, as appropriate for the occasion and circumstances, but remain untroubled internally. And similarly, engage in the pleasures associated with dualities.
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समागमेषु कान्तानामुत्सवेषूदयेषु च ।
आनन्दं भज सौम्यात्मा वासनाक्रान्तमूढवत् ॥ ५ ॥
samāgameṣu kāntānāmutsaveṣūdayeṣu ca ,
ānandaṃ bhaja saumyātmā vāsanākrāntamūḍhavat 5
5. samāgameṣu kāntānām utsaveṣu udayeṣu ca ānandam
bhaja saumya-ātmā vāsanā-ākrānta-mūḍhavat
5. he saumya-ātmā kāntānām samāgameṣu utsaveṣu
udayeṣu ca vāsanā-ākrānta-mūḍhavat ānandam bhaja
5. O gentle-souled one (ātman), in unions with beloved ones, in festivals, and in auspicious beginnings, experience joy as if you were a deluded person overwhelmed by latent impressions (vāsanā).
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भूतानि मृत्युकार्येषु संग्रामादिषु निर्दह ।
दावानलस्तृणानीव वासनाक्रान्तमूढवत् ॥ ६ ॥
bhūtāni mṛtyukāryeṣu saṃgrāmādiṣu nirdaha ,
dāvānalastṛṇānīva vāsanākrāntamūḍhavat 6
6. bhūtāni mṛtyukāryeṣu saṅgrāmādiṣu nirdaha
dāvānalaḥ tṛṇāni iva vāsanākrāntamūḍhavat
6. mṛtyukāryeṣu saṅgrāmādiṣu bhūtāni nirdaha
dāvānalaḥ tṛṇāni iva vāsanākrāntamūḍhavat
6. In death-related actions like battles, completely destroy beings, just as a forest fire burns grass, acting like one deluded, overwhelmed by latent impressions (vāsanā).
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क्रमागतेष्वखिन्नोऽर्थं बकवच्चिन्तयार्जय ।
अर्थोपार्जनकार्येषु वासनाक्रान्तमूढवत् ॥ ७ ॥
kramāgateṣvakhinno'rthaṃ bakavaccintayārjaya ,
arthopārjanakāryeṣu vāsanākrāntamūḍhavat 7
7. kramāgateṣu akhinnaḥ artham bakavat cintayā
arjaya arthopārjanakāryeṣu vāsanākrāntamūḍhavat
7. kramāgateṣu artham akhinnaḥ bakavat cintayā
arjaya arthopārjanakāryeṣu vāsanākrāntamūḍhavat
7. Acquire wealth (artha) and objectives that come to you in due course, tirelessly and with thoughtful planning, just like a crane. And in the tasks of acquiring wealth, act like one deluded, overwhelmed by latent impressions (vāsanā).
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बलाद्विदलयाशेषानरीनरिनिषूदन ।
वातो रिक्तानिवाम्भोदान् वासनाक्रान्तमूढवत् ॥ ८ ॥
balādvidalayāśeṣānarīnariniṣūdana ,
vāto riktānivāmbhodān vāsanākrāntamūḍhavat 8
8. balāt vidalay aśeṣān arīn ariniṣūdana vātaḥ
riktāni iva ambhodān vāsanākrāntamūḍhavat
8. ariniṣūdana balāt aśeṣān arīn vidalay vātaḥ
riktāni ambhodān iva vāsanākrāntamūḍhavat
8. O destroyer of enemies, forcefully crush all enemies completely, just as the wind scatters empty clouds, acting like one deluded, overwhelmed by latent impressions (vāsanā).
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जनेषु करुणार्हेषु धैर्यं कुरु महात्मसु ।
आत्माराममना मौनी वासनाक्रान्तमूढवत् ॥ ९ ॥
janeṣu karuṇārheṣu dhairyaṃ kuru mahātmasu ,
ātmārāmamanā maunī vāsanākrāntamūḍhavat 9
9. janeṣu karuṇārheṣu dhairyam kuru mahātmasu
ātmārāmamanaḥ maunī vāsanākrāntamūḍhavat
9. ātmārāmamanaḥ maunī janeṣu karuṇārheṣu
mahātmasu dhairyam kuru vāsanākrāntamūḍhavat
9. You, whose mind delights in the Self (ātman) and who are silent, show patience towards people deserving compassion and towards great souls, acting like one deluded, overwhelmed by latent impressions (vāsanā).
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मुदितो भव हर्षेषु दुःखेषु भव दुःखितः ।
करुणां कुरु दीनेषु भव वीरेषु वीर्यवान् ॥ १० ॥
mudito bhava harṣeṣu duḥkheṣu bhava duḥkhitaḥ ,
karuṇāṃ kuru dīneṣu bhava vīreṣu vīryavān 10
10. muditaḥ bhava harṣeṣu duḥkheṣu bhava duḥkhitaḥ
karuṇām kuru dīneṣu bhava vīreṣu vīryavān
10. harṣeṣu muditaḥ bhava,
duḥkheṣu duḥkhitaḥ bhava,
dīneṣu karuṇām kuru,
vīreṣu vīryavān bhava
10. Be joyful in times of happiness, and sorrowful in times of suffering. Show compassion to those who are distressed, and be courageous among the brave.
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अन्तर्मुखः सदानन्दः स्वात्मारामतयान्वितः ।
यः करोति शमोदारस्तत्र कर्तासि नानघ ॥ ११ ॥
antarmukhaḥ sadānandaḥ svātmārāmatayānvitaḥ ,
yaḥ karoti śamodārastatra kartāsi nānagha 11
11. antarmukhaḥ sadānandaḥ svātmārāmatayā anvitaḥ
yaḥ karoti śamodāraḥ tatra kartā asi na anagha
11. anagha,
yaḥ antarmukhaḥ sadānandaḥ svātmārāmatayā anvitaḥ śamodāraḥ karoti,
tatra tvam kartā asi
11. The one who is introverted (antarmukha), always blissful, and united with the joy of one's own self (ātman) - such a one acts with generous self-control. O blameless one (anagha), in that state, you are the true agent.
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आत्मभावनया साधो नित्यमन्तर्मुखस्थितेः ।
वज्रधारापि ते राम पतिता याति कुण्ठताम् ॥ १२ ॥
ātmabhāvanayā sādho nityamantarmukhasthiteḥ ,
vajradhārāpi te rāma patitā yāti kuṇṭhatām 12
12. ātma-bhāvanayā sādho nityam antarmukha-sthiteḥ
vajradhārā api te rāma patitā yāti kuṇṭhatām
12. sādho rāma,
ātma-bhāvanayā nityam antarmukha-sthiteḥ ca,
te patitā vajradhārā api kuṇṭhatām yāti
12. O virtuous one (sādho), O Rāma, by the contemplation of the self (ātman) and by abiding constantly within, even a thunderbolt's edge (vajradhāra), striking you, becomes blunt.
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संकल्पकलनोन्मुक्ते स्वसंविन्मात्रकोटरे ।
यस्तिष्ठत्यात्मनि स्वैरमात्मारामो महेश्वरः ॥ १३ ॥
saṃkalpakalanonmukte svasaṃvinmātrakoṭare ,
yastiṣṭhatyātmani svairamātmārāmo maheśvaraḥ 13
13. saṅkalpa-kalana-unmukte sva-saṃvit-mātra-koṭare
yaḥ tiṣṭhati ātmani svairam ātmarāmaḥ maheśvaraḥ
13. yaḥ maheśvaraḥ ātmarāmaḥ,
saṅkalpa-kalana-unmukte sva-saṃvit-mātra-koṭare ātmani svairam tiṣṭhati
13. The great lord (maheśvaraḥ), who rejoices in the self (ātman) (ātmarāmaḥ), abides freely within the self (ātman), in that innermost core which is liberated from the fabrication of mental constructs and consists solely of one's own pure consciousness.
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न तं भिन्दन्ति शस्त्राणि न दहन्ति हुताशनाः ।
न क्लेदयन्ति वारीणि शोषयन्ति न मारुताः ॥ १४ ॥
na taṃ bhindanti śastrāṇi na dahanti hutāśanāḥ ,
na kledayanti vārīṇi śoṣayanti na mārutāḥ 14
14. na tam bhindanti śastrāṇi na dahanti hutāśanāḥ
na kledayanti vārīṇi śoṣayanti na mārutāḥ
14. śastrāṇi tam na bhindanti,
hutāśanāḥ na dahanti,
vārīṇi na kledayanti,
mārutāḥ na śoṣayanti.
14. Weapons cannot cleave the self (ātman), fires cannot burn it, waters cannot moisten it, nor can winds dry it.
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सुस्तम्भमजमालिङ्ग्य स्वात्मानमजरामरम् ।
तिष्ठावष्टभ्य धीरात्मा सुस्तम्भमिव मन्दिरम् ॥ १५ ॥
sustambhamajamāliṅgya svātmānamajarāmaram ,
tiṣṭhāvaṣṭabhya dhīrātmā sustambhamiva mandiram 15
15. sustambham ajam āliṅgya svātmānam ajarāmaram
tiṣṭha avaṣṭabhya dhīrātmā sustambham iva mandiram
15. dhīrātmā,
ajam ajarāmaram svātmānam āliṅgya,
sustambham iva mandiram avaṣṭabhya,
tiṣṭha.
15. O resolute soul, embracing your own unborn, imperishable, and immortal self (ātman), remain firm, just as a temple stands supported by a strong pillar.
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जगद्वृक्षपदार्थौघपुष्पामोदश्रियं पूराम् ।
संविदं संविदः स्वस्थामास्वान्तर्मुखमच्युतम् ॥ १६ ॥
jagadvṛkṣapadārthaughapuṣpāmodaśriyaṃ pūrām ,
saṃvidaṃ saṃvidaḥ svasthāmāsvāntarmukhamacyutam 16
16. jagadvṛkṣapadārthaughapuṣpāmodaśriyam pūrām
saṃvidam saṃvidaḥ svasthām āsvā antarmukham acyutam
16. (he) antarmukham acyutam,
jagadvṛkṣapadārthaughapuṣpāmodaśriyam pūrām svasthām saṃvidaḥ saṃvidam āsvā.
16. O (you who are) inward-faced and unwavering, experience consciousness (saṃvid), which is the intrinsic nature of consciousness itself, completely self-abiding, and the full splendor of the fragrance of the flowers that represent the multitude of objects in the world-tree (saṃsāra).
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अन्तर्मुखतया नित्यं कार्यमाहरतां बहिः ।
जीवतामपि नोदेति वासना दृषदामिव ॥ १७ ॥
antarmukhatayā nityaṃ kāryamāharatāṃ bahiḥ ,
jīvatāmapi nodeti vāsanā dṛṣadāmiva 17
17. antarmukhatayā nityam kāryam āharatām bahiḥ
jīvatām api na udeti vāsanā dṛṣadām iva
17. antarmukhatayā nityam bahiḥ kāryam āharatām jīvatām api,
dṛṣadām iva,
vāsanā na udeti.
17. Even for those who constantly perform external actions with an inward focus, latent impressions (vāsanā) do not arise, just as they do not for stones.
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पुनः प्रसरणोन्मुक्तमन्तःसुप्तं मनः कुरु ।
कुर्वन्सर्वाणि कर्माणि कृर्माङ्गवदवृत्तिमान् ॥ १८ ॥
punaḥ prasaraṇonmuktamantaḥsuptaṃ manaḥ kuru ,
kurvansarvāṇi karmāṇi kṛrmāṅgavadavṛttimān 18
18. punaḥ prasaraṇa unmuktam antaḥsuptam manaḥ kuru
kurvan sarvāṇi karmāṇi kūrma aṅgavat avṛttimān
18. manaḥ punaḥ prasaraṇa unmuktam antaḥsuptam kuru
sarvāṇi karmāṇi kurvan kūrma aṅgavat avṛttimān
18. Make your mind (manas) inwardly dormant, freed from its outward expansion. While performing all actions (karma), remain without mental modifications, like a tortoise withdrawing its limbs.
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अन्तर्वृत्तिविहीनेन बहिर्वृत्तिमतेव च ।
सुप्तप्रबुद्धप्रायेण कार्यमाचर चेतसा ॥ १९ ॥
antarvṛttivihīnena bahirvṛttimateva ca ,
suptaprabuddhaprāyeṇa kāryamācara cetasā 19
19. antarvṛttivihīnena bahirvṛttimat iva ca
suptaprabuddhaprāyeṇa kāryam ācara cetasā
19. antarvṛttivihīnena bahirvṛttimat iva ca
suptaprabuddhaprāyeṇa cetasā kāryam ācara
19. Perform your duty (kārya) with a consciousness (cetas) that is inwardly devoid of modifications but outwardly appears active, and is as if both asleep and awake.
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बालमूकादिविज्ञानवदन्तस्त्यक्तवासनम् ।
भवतः कुर्वतः कार्यं खवच्चित्तं न लिप्यते ॥ २० ॥
bālamūkādivijñānavadantastyaktavāsanam ,
bhavataḥ kurvataḥ kāryaṃ khavaccittaṃ na lipyate 20
20. bālamūkādivijñānavat antas tyaktavāsanam bhavataḥ
kurvataḥ kāryam khavat cittam na lipyate
20. bālamūkādivijñānavat antas tyaktavāsanam bhavataḥ
kurvataḥ kāryam cittam khavat na lipyate
20. When you perform actions (kārya) with your consciousness (citta) inwardly devoid of latent tendencies (vāsanā), like the understanding of a child or a mute person, your consciousness (citta) remains untainted, just like space.
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वृत्तित्यागविलीनेन किंचित्प्रसरता बहिः ।
अन्तरत्यन्तसुप्तेन चेतसा तिष्ठ विज्वरः ॥ २१ ॥
vṛttityāgavilīnena kiṃcitprasaratā bahiḥ ,
antaratyantasuptena cetasā tiṣṭha vijvaraḥ 21
21. vṛttityāgavilīnena kiñcit prasarata bahiḥ
antar atyantasuptena cetasā tiṣṭha vijvaraḥ
21. vṛttityāgavilīnena kiñcit prasarata bahiḥ
antar atyantasuptena cetasā vijvaraḥ tiṣṭha
21. Remain tranquil (vijvaraḥ) with a consciousness (cetas) that is dissolved by the abandonment of modifications, outwardly slightly active, yet inwardly extremely dormant.
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असंकल्पकलङ्कायां ज्ञानाच्चित्तक्षयोदये ।
शुद्धायां संविदि स्थित्वा कुरु मा कुरु वानघ ॥ २२ ॥
asaṃkalpakalaṅkāyāṃ jñānāccittakṣayodaye ,
śuddhāyāṃ saṃvidi sthitvā kuru mā kuru vānagha 22
22. asaṅkalpakalaṅkāyām jñānāt cittakṣayodaye
śuddhāyām saṃvidi sthitvā kuru mā kuru vā anagha
22. anagha asaṅkalpakalaṅkāyām jñānāt cittakṣayodaye
śuddhāyām saṃvidi sthitvā kuru vā mā kuru
22. O sinless one, having established yourself in the pure consciousness, which is untainted by mental constructs and where the dissolution of the mind arises from knowledge, you may either act or not act.
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सुषुप्तसमया वृत्त्या जाग्रद्व्यवहरन्व्रजन् ।
गृहाण मा किंचिदपि मा वा किंचित्परित्यज ॥ २३ ॥
suṣuptasamayā vṛttyā jāgradvyavaharanvrajan ,
gṛhāṇa mā kiṃcidapi mā vā kiṃcitparityaja 23
23. suṣuptasamayā vṛttyā jāgrat vyavaharan vrajan
gṛhāṇa mā kiñcit api mā vā kiñcit parityaja
23. jāgrat vrajan vyavaharan suṣuptasamayā vṛttyā
gṛhāṇa mā kiñcit api vā mā kiñcit parityaja
23. While moving and conducting affairs in the waking state, maintain an attitude like that of deep sleep; do not grasp anything whatsoever, nor abandon anything whatsoever.
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जाग्रत्यपि सुषुप्तश्चेज्जागर्षि च सुषुप्तके ।
जाग्रत्सषुप्तयोरैक्यात्तदस्त्यसि निरामयः ॥ २४ ॥
jāgratyapi suṣuptaścejjāgarṣi ca suṣuptake ,
jāgratsaṣuptayoraikyāttadastyasi nirāmayaḥ 24
24. jāgrati api suṣuptaḥ cet jāgarṣi ca suṣuptake
jāgratsuṣuptayoḥ aikyāt tat asti asi nirāmayaḥ
24. jāgrati api cet suṣuptaḥ suṣuptake ca jāgarṣi
jāgratsuṣuptayoḥ aikyāt tat asti asi nirāmayaḥ
24. If you remain 'asleep' (undisturbed) even in the waking state, and 'awake' (aware) even in deep sleep, then, owing to the unity of the waking and deep sleep states, that (unity) exists, and you are truly free from all affliction.
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एवमाद्यन्तरहितमभ्यासेन शनैःशनैः ।
पदमासादयाद्वन्द्वमतीतं सर्ववस्तुतः ॥ २५ ॥
evamādyantarahitamabhyāsena śanaiḥśanaiḥ ,
padamāsādayādvandvamatītaṃ sarvavastutaḥ 25
25. evam ādiantarahitam abhyāsena śanaiḥ śanaiḥ
padam āsādaya advandvam atītam sarvavastutaḥ
25. evam abhyāsena śanaiḥ śanaiḥ ādiantarahitam
advandvam sarvavastutaḥ atītam padam āsādaya
25. In this manner, through gradual and consistent practice, attain that state which is without beginning or end, free from dualities, and transcending all material objects.
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न च द्वैतं न चैवैक्यं जगदित्येव निश्चयी ।
परमामेहि विश्रान्तिमाकाशविशदाशयः ॥ २६ ॥
na ca dvaitaṃ na caivaikyaṃ jagadityeva niścayī ,
paramāmehi viśrāntimākāśaviśadāśayaḥ 26
26. na ca dvaitam na ca eva aikyam jagat iti eva
niścayī paramām ehi viśrāntim ākāśaviśada āśayaḥ
26. ākāśaviśada āśayaḥ jagat dvaitam na ca eva aikyam
na ca iti eva niścayī paramām viśrāntim ehi
26. Having firmly understood that this world is neither a duality nor a unity, attain the supreme tranquility, O one whose mind is as clear as the sky.
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श्रीराम उवाच ।
यद्येवं मुनिशार्दूल तदहंप्रत्ययात्मकः ।
भवानेवेह किं तावद्वसिष्ठाख्यः स्थितो वद ॥ २७ ॥
śrīrāma uvāca ,
yadyevaṃ muniśārdūla tadahaṃpratyayātmakaḥ ,
bhavāneveha kiṃ tāvadvasiṣṭhākhyaḥ sthito vada 27
27. śrīrāma uvāca yadi evam muniśārdūla tat ahampratyayātmakaḥ
bhavān eva iha kim tāvat vasiṣṭhākhyaḥ sthitaḥ vada
27. śrīrāma uvāca muniśārdūla yadi evam tat ahampratyayātmakaḥ
bhavān vasiṣṭhākhyaḥ iha kim tāvat sthitaḥ vada
27. Śrī Rāma said: 'O tiger among sages, if this is the case, then why are you, whose nature is the ego (ahampratyaya), remaining here by the name Vasiṣṭha? Please tell me.'
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श्रीवाल्मीकिरुवाच ।
राघवे गदति त्वेवं वसिष्ठो वदतां वरः ।
तूष्णीमेव मुहूर्तार्धमतिष्ठत्स्पष्टचेष्टितः ॥ २८ ॥
śrīvālmīkiruvāca ,
rāghave gadati tvevaṃ vasiṣṭho vadatāṃ varaḥ ,
tūṣṇīmeva muhūrtārdhamatiṣṭhatspaṣṭaceṣṭitaḥ 28
28. śrīvālmīkiḥ uvāca rāghave gadati tu evam vasiṣṭhaḥ vadatām
varaḥ tūṣṇīm eva muhūrtārdham atiṣṭhat spaṣṭaceṣṭitaḥ
28. śrīvālmīkiḥ uvāca tu rāghave evam gadati vadatām varaḥ
vasiṣṭhaḥ spaṣṭaceṣṭitaḥ muhūrtārdham tūṣṇīm eva atiṣṭhat
28. Śrī Vālmīki said: 'But when Rāghava spoke in this manner, Vasiṣṭha, the best among speakers, remained silent for half a moment, his demeanor clearly discernible.'
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तस्मिंस्तूष्णीं स्थिते किं स्यादिति सभ्ये महाजने ।
पतिते संशयाम्भोधौ रामः पुनरुवाच ह ॥ २९ ॥
tasmiṃstūṣṇīṃ sthite kiṃ syāditi sabhye mahājane ,
patite saṃśayāmbhodhau rāmaḥ punaruvāca ha 29
29. tasmin tu tūṣṇīm sthite kim syāt iti sabhye mahājane
patite saṃśayāmbhodhau rāmaḥ punaḥ uvāca ha
29. tu tasmin tūṣṇīm sthite sabhye mahājane kim syāt
iti saṃśayāmbhodhau patite rāmaḥ punaḥ ha uvāca
29. But when he (Vasiṣṭha) remained silent, and the great assembly, wondering 'What might happen?', had fallen into an ocean of doubt, Rāma then spoke again.
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किमर्थं भगवंस्तूष्णीं भवानहमिव स्थितः ।
न सोऽस्ति जगतां न्यायः सतां यो नोत्तरक्षमः ॥ ३० ॥
kimarthaṃ bhagavaṃstūṣṇīṃ bhavānahamiva sthitaḥ ,
na so'sti jagatāṃ nyāyaḥ satāṃ yo nottarakṣamaḥ 30
30. kimartham bhagavan tūṣṇīm bhavān aham iva sthitaḥ na
saḥ asti jagatām nyāyaḥ satām yaḥ na uttarakṣamaḥ
30. bhagavan kimartham bhavān aham iva tūṣṇīm sthitaḥ? jagatām satām yaḥ na uttarakṣamaḥ saḥ nyāyaḥ na asti.
30. Why, O Lord, do you remain silent like me? There is no principle of natural law (dharma) among beings that cannot be answered for the virtuous.
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श्रीवसिष्ठ उवाच ।
न मे वक्तुमशक्तत्वाद्युक्तिक्षय उपस्थितः ।
किंतु प्रश्नस्य कोट्यास्य तूष्णीमेवानघोत्तरम् ॥ ३१ ॥
śrīvasiṣṭha uvāca ,
na me vaktumaśaktatvādyuktikṣaya upasthitaḥ ,
kiṃtu praśnasya koṭyāsya tūṣṇīmevānaghottaram 31
31. śrīvasiṣṭha uvāca na me vaktum aśaktatvāt yukti kṣayaḥ
upasthitaḥ kimtu praśnasya koṭyā asya tūṣṇīm eva anagha uttaram
31. śrīvasiṣṭhaḥ uvāca: me vaktum aśaktatvāt na,
yukti kṣayaḥ (ca) na upasthitaḥ; kimtu,
anagha,
asya praśnasya koṭyā tūṣṇīm eva uttaram (asti).
31. Śrī Vasiṣṭha said: My silence is not due to an inability to speak, nor has it arisen from an exhaustion of arguments. Rather, for a question of this profound nature, O sinless one, silence itself is the appropriate answer.
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द्विविधो भवति प्रष्टा तत्त्वज्ञोऽज्ञोऽथवापि च ।
अज्ञस्याज्ञतया देयो ज्ञस्य तु ज्ञतयोत्तरः ॥ ३२ ॥
dvividho bhavati praṣṭā tattvajño'jño'thavāpi ca ,
ajñasyājñatayā deyo jñasya tu jñatayottaraḥ 32
32. dvividhaḥ bhavati praṣṭā tattvajñaḥ ajñaḥ athavā api
ca ajñasya ajñatayā deyaḥ jñasya tu jñatayā uttaraḥ
32. praṣṭā dvividhaḥ bhavati: tattvajñaḥ athavā api ca ajñaḥ.
ajñasya ajñatayā deyaḥ,
tu jñasya jñatayā uttaraḥ (deyaḥ).
32. A questioner is of two types: either one who comprehends the truth (tattvajña) or one who is ignorant. To the ignorant, an answer should be given in a manner suitable to their ignorance, but to the knower, the answer should be given in a manner suitable to their knowledge.
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एतावन्तमभूत्कालं भवानज्ञाततत्पदः ।
भाजनं सविकल्पानामुत्तराणां महामते ॥ ३३ ॥
etāvantamabhūtkālaṃ bhavānajñātatatpadaḥ ,
bhājanaṃ savikalpānāmuttarāṇāṃ mahāmate 33
33. etāvantam abhūt kālam bhavān ajñātatatpadaḥ
bhājanam savikalpānām uttarāṇām mahāmate
33. mahāmate,
bhavān etāvantam kālam ajñātatatpadaḥ abhūt,
(ataḥ) savikalpānām uttarāṇām bhājanam (ca abhūt).
33. For such a long time, you, O great-minded one, were one whose true nature (tat-pada) was unknown, thus a suitable recipient for answers that involve diverse options or interpretations.
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तत्त्वज्ञस्त्वधुना जातो विश्रान्तः परमे पदे ।
योग्यो न सविकल्पानामुत्तराणामसि स्फुटम् ॥ ३४ ॥
tattvajñastvadhunā jāto viśrāntaḥ parame pade ,
yogyo na savikalpānāmuttarāṇāmasi sphuṭam 34
34. tattvajñaḥ tu adhunā jātaḥ viśrāntaḥ parame pade
yogyaḥ na savikalpānām uttarāṇām asi sphuṭam
34. adhunā tu tattvajñaḥ jātaḥ parame pade viśrāntaḥ
asi sphuṭam savikalpānām uttarāṇām yogyaḥ na asi
34. Indeed, you have now become a knower of ultimate reality (tattva), established in the supreme state. Clearly, you are not suitable for answers that involve conceptual distinctions.
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यावान्कश्चित्किलोल्लेखो वाङ्मयो वदतां वर ।
सूक्ष्मार्थः परमार्थो वा बहुरल्पतरोऽपि वा ॥ ३५ ॥
yāvānkaścitkilollekho vāṅmayo vadatāṃ vara ,
sūkṣmārthaḥ paramārtho vā bahuralpataro'pi vā 35
35. yāvān kaścit kila उल्लेखः vāṅmayaḥ vadatām vara
sūkṣmārthaḥ paramārthaḥ vā bahuḥ alpataraḥ api vā
35. vara vadatām,
yāvān kaścit kila vāṅmayaḥ उल्लेखः (asti),
(saḥ) sūkṣmārthaḥ vā paramārthaḥ vā bahuḥ vā alpataraḥ api vā (asti)
35. O best of speakers, whatever verbal description (ullekha) there is - whether it concerns subtle meanings or the supreme truth (paramārtha), whether it is extensive or very brief - indeed...
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प्रतियोगिव्यवच्छेदसंख्यातीतादिविभ्रमैः ।
स च सर्वोऽन्वितः साधो भा इव त्रसरेणुभिः ॥ ३६ ॥
pratiyogivyavacchedasaṃkhyātītādivibhramaiḥ ,
sa ca sarvo'nvitaḥ sādho bhā iva trasareṇubhiḥ 36
36. pratiyogivyavaccheda-saṃkhyātītādivibhramaiḥ saḥ
ca sarvaḥ anvitaḥ sādho bhā iva trasareṇubhiḥ
36. sādho,
saḥ ca sarvaḥ (ullekhaḥ) pratiyogivyavaccheda-saṃkhyātītādivibhramaiḥ anvitaḥ (asti),
bhā iva trasareṇubhiḥ (anvitaḥ asti)
36. O wise one (sādho), all such verbal descriptions (ullekha) are accompanied by confusions arising from distinctions of counter-positives, numerations, and other such conceptual errors, just as light is permeated by specks of dust.
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उत्तरं सकलङ्कं च तज्ज्ञो नार्हति सुन्दर ।
नाकलङ्का च वागस्ति त्वं च तज्ज्ञतरः स्थितः ॥ ३७ ॥
uttaraṃ sakalaṅkaṃ ca tajjño nārhati sundara ,
nākalaṅkā ca vāgasti tvaṃ ca tajjñataraḥ sthitaḥ 37
37. uttaram sakalaṅkam ca tajjñaḥ na arhati sundara na
akalaṅkā ca vāk asti tvam ca tajjñataraḥ sthitaḥ
37. sundara,
tajjñaḥ sakalaṅkam uttaram ca na arhati ca akalaṅkā vāk na asti tvam ca tajjñataraḥ sthitaḥ (asi)
37. O beautiful one (sundara), a knower (tajjña) does not deserve a flawed answer. And no speech is entirely faultless; moreover, you are established as even more discerning (tajjñatara).
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यथाभूतं च वक्तव्यं ज्ञस्यान्तेवासिनो मया ।
यथाभूतं विदुः काष्ठमौनमन्तविवर्जितम् ॥ ३८ ॥
yathābhūtaṃ ca vaktavyaṃ jñasyāntevāsino mayā ,
yathābhūtaṃ viduḥ kāṣṭhamaunamantavivarjitam 38
38. yathābhūtam ca vaktavyam jñasya antevāsinaḥ mayā
yathābhūtam viduḥ kāṣṭhamaunam antavivarjitam
38. mayā ca jñasya antevāsinaḥ yathābhūtam vaktavyam
yathābhūtam kāṣṭhamaunam antavivarjitam viduḥ
38. And the truth must be spoken by me to the disciple of the knower. They understand that wood-like silence (kāṣṭhamaunam) is truly without end.
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अविचारात्ससंकल्पं मौनमाहुः परं पदम् ।
तदेव तव तज्ज्ञस्य दत्तः सुन्दर उत्तरः ॥ ३९ ॥
avicārātsasaṃkalpaṃ maunamāhuḥ paraṃ padam ,
tadeva tava tajjñasya dattaḥ sundara uttaraḥ 39
39. avichārāt sa-saṅkalpam maunam āhuḥ param padam
tat eva tava tat-jñasya dattaḥ sundara uttaraḥ
39. avichārāt sasaṅkalpam maunam param padam āhuḥ
sundara tava tat-jñasya tat eva uttaraḥ dattaḥ
39. Due to a lack of proper discrimination, people proclaim a silence that is accompanied by intention (saṅkalpa) to be the supreme state (param padam). O beautiful one, this very answer has been given to you, the knower of that truth.
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यन्मयो हि भवत्यङ्ग पुरुषो वक्ति तादृशम् ।
ज्ञेयमात्रमयश्चाहं वागतीते पदे स्थितः ॥ ४० ॥
yanmayo hi bhavatyaṅga puruṣo vakti tādṛśam ,
jñeyamātramayaścāhaṃ vāgatīte pade sthitaḥ 40
40. yat-mayaḥ hi bhavati aṅga puruṣaḥ vakti tādṛśam
jñeyamātramayaḥ ca aham vāk-atīte pade sthitaḥ
40. aṅga hi puruṣaḥ yat-mayaḥ bhavati (saḥ) tādṛśam
vakti ca aham jñeyamātramayaḥ vāk-atīte pade sthitaḥ
40. Indeed, O dear one, a person (puruṣa) speaks according to what he is absorbed in. And I, being absorbed only in that which is to be known, am situated in a state (pada) that is beyond speech.
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वागतीतपदस्थो हि कथं गृह्णाति वाङ्मलम् ।
अवाच्यं वच्मि नो तेन वाग्धि संकल्पनाङ्किता ॥ ४१ ॥
vāgatītapadastho hi kathaṃ gṛhṇāti vāṅmalam ,
avācyaṃ vacmi no tena vāgdhi saṃkalpanāṅkitā 41
41. vāk-atīta-padasthaḥ hi katham gṛhṇāti vāk-malam
avācyam vacmi no tena vāk hi saṅkalpanā-aṅkitā
41. hi vāk-atīta-padasthaḥ katham vāk-malam gṛhṇāti tena
(aham) avācyam no vacmi hi vāk saṅkalpanā-aṅkitā
41. Indeed, how can one who abides in a state (pada) beyond speech (vāc) accept the impurity of speech (vāṅmala)? I do not utter the inexpressible (avācya) through speech, for speech itself is certainly marked by conceptualization (saṅkalpanā).
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श्रीराम उवाच ।
वाचि ये ये प्रवर्तन्ते ताननादृत्य दोषकान् ।
प्रतियोगिव्यवच्छेदिपूर्वकान्वद को भवान् ॥ ४२ ॥
śrīrāma uvāca ,
vāci ye ye pravartante tānanādṛtya doṣakān ,
pratiyogivyavacchedipūrvakānvada ko bhavān 42
42. śrīrāma uvāca vāci ye ye pravartante tān anādṛtya
doṣakān pratiyogivyavacchedipūrvakān vada kaḥ bhavān
42. śrīrāma uvāca vāci ye ye doṣakān pratiyogivyavacchedipūrvakān
pravartante tān anādṛtya kaḥ bhavān vada
42. Śrī Rāma said: Disregarding whatever flaws may arise in speech, tell me, who are you, without resorting to descriptions that define by distinguishing (yourself) from other entities?
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श्रीवसिष्ठ उवाच ।
एवं स्थिते राघव हे यथाभूतमिदं श्रृणु ।
कस्त्वं कोऽहं जगद्वा किमिति तत्त्वविदां वर ॥ ४३ ॥
śrīvasiṣṭha uvāca ,
evaṃ sthite rāghava he yathābhūtamidaṃ śrṛṇu ,
kastvaṃ ko'haṃ jagadvā kimiti tattvavidāṃ vara 43
43. śrīvasiṣṭha uvāca evam sthite rāghava he yathābhūtam idam
śṛṇu kaḥ tvam kaḥ aham jagat vā kim iti tattvavidām vara
43. śrīvasiṣṭha uvāca he rāghava he tattvavidām vara evam sthite
yathābhūtam idam śṛṇu kaḥ tvam kaḥ aham vā jagat kim iti
43. Śrī Vasiṣṭha said: O Rāghava, O best among the knowers of reality (tattva)! This being the situation, listen to this (truth) as it truly is, regarding 'Who are you?', 'Who am I?', and 'What is the world?'.
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अहं तावदयं तात चिदाकाशो निरामयः ।
चेत्यसंवेद्यरहितः सर्वसंकल्पनातिगः ॥ ४४ ॥
ahaṃ tāvadayaṃ tāta cidākāśo nirāmayaḥ ,
cetyasaṃvedyarahitaḥ sarvasaṃkalpanātigaḥ 44
44. aham tāvat ayam tāta cidākāśaḥ nirāmayaḥ
cetyasaṃvedyarahitaḥ sarvasaṅkalpanātigaḥ
44. aham tāvat ayam tāta cidākāśaḥ nirāmayaḥ
cetyasaṃvedyarahitaḥ sarvasaṅkalpanātigaḥ
44. O dear one, I am indeed this ether of consciousness (cidākāśa), faultless, devoid of any object of knowledge or perception, and transcending all concepts.
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स्वच्छं चिदाकाशमहं भवानाकाशमेव च ।
जगच्चाकाशमखिलं सर्वमाकाशमात्रकम् ॥ ४५ ॥
svacchaṃ cidākāśamahaṃ bhavānākāśameva ca ,
jagaccākāśamakhilaṃ sarvamākāśamātrakam 45
45. svaccham cidākāśam aham bhavān ākāśam eva ca
jagat ca ākāśam akhilam sarvam ākāśamātrakam
45. aham svaccham cidākāśam bhavān ca ākāśam eva
jagat ca akhilam ākāśam sarvam ākāśamātrakam
45. I am pure consciousness-space (cidākāśa). You, too, are indeed space (ākāśa). And the entire world is space; everything is merely space.
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शुद्धज्ञानैकरूपात्मा शुद्धज्ञानमयात्मनि ।
अन्यसंविद्दृशोन्मुक्तः स्वान्यद्वक्तुं न वेद्म्यहम् ॥ ४६ ॥
śuddhajñānaikarūpātmā śuddhajñānamayātmani ,
anyasaṃviddṛśonmuktaḥ svānyadvaktuṃ na vedmyaham 46
46. śuddhajñānaikarūpātmā śuddhajñānamayātmani
anyasaṃviddṛśas unmuktaḥ sva anyat vaktum na vedmi aham
46. aham śuddhajñānaikarūpātmā śuddhajñānamayātmani
anyasaṃviddṛśas unmuktaḥ sva anyat vaktum na vedmi
46. I, whose essential nature (ātman) is nothing but pure knowledge, and who am established in the Self (ātman) consisting entirely of pure knowledge, released from the perception of any other consciousness, am unable to speak of myself or anything else.
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स्वपक्षोद्भावनपरा अहंतात्मैकवर्धनम् ।
मोक्षार्थमप्युद्यमिनो नयन्ति शतशाखताम् ॥ ४७ ॥
svapakṣodbhāvanaparā ahaṃtātmaikavardhanam ,
mokṣārthamapyudyamino nayanti śataśākhatām 47
47. svapakṣa udbhāvana parāḥ ahaṃtātmaikavardhanam
mokṣārtham api udyāminaḥ nayanti śataśākhatām
47. svapakṣa udbhāvana parāḥ udyāminaḥ api mokṣārtham
ahaṃtātmaikavardhanam śataśākhatām nayanti
47. Those diligent individuals, dedicated to establishing their own specific doctrines, even when striving for final liberation (mokṣa), cause the singular growth of the ego (ahaṃtā) and (ātman) Self to proliferate into countless complexities.
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जीवतोऽप्युपशान्तस्य व्यवहारवतोऽपि च ।
शववद्यदवस्थानं तदाहुः परमं पदम् ॥ ४८ ॥
jīvato'pyupaśāntasya vyavahāravato'pi ca ,
śavavadyadavasthānaṃ tadāhuḥ paramaṃ padam 48
48. jīvataḥ api upaśāntasya vyavahāravataḥ api ca
śavavat yat avasthānam tat āhuḥ paramam padam
48. jīvataḥ api upaśāntasya ca vyavahāravataḥ api
yat śavavat avasthānam tat paramam padam āhuḥ
48. They declare that state of being, which is like that of a corpse, to be the supreme abode (paramam padam) even for one who is living, tranquil, and engaged in worldly activities.
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अबहिःसाधनं शान्तमनन्तःसाधनं समम् ।
न सुखं नासुखं नाहं नान्यदित्यादि तं शिवम् ॥ ४९ ॥
abahiḥsādhanaṃ śāntamanantaḥsādhanaṃ samam ,
na sukhaṃ nāsukhaṃ nāhaṃ nānyadityādi taṃ śivam 49
49. abahiḥsādhanam śāntam anantasādhanam samam na sukham
na asukham na aham na anyat iti ādi tam śivam
49. tam śivam abahiḥsādhanam śāntam anantasādhanam
samam na sukham na asukham na aham na anyat iti ādi
49. That auspicious (śivam) one (or state), whose instruments are not external, who is peaceful, whose instruments are infinite, and who is equanimous, is described as 'neither happiness nor unhappiness, neither "I" nor "other," and so forth'.
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मुक्तताया अहंतेयमभावो भावनं क्व च ।
तयैवान्विष्यते सेति जात्यन्धश्चित्रमीक्षते ॥ ५० ॥
muktatāyā ahaṃteyamabhāvo bhāvanaṃ kva ca ,
tayaivānviṣyate seti jātyandhaścitramīkṣate 50
50. muktatāyāḥ ahaṃtā iyam abhāvaḥ bhāvanam kva ca
tayā eva anviṣyate sā iti jātyandhaḥ citram īkṣate
50. muktatāyāḥ iyam ahaṃtā abhāvaḥ bhāvanam ca kva
tayā eva sā iti anviṣyate jātyandhaḥ citram īkṣate
50. How can this 'I-ness' (ahaṅkāra) concerning liberation (mokṣa), or its absence, or even its contemplation, truly exist? For it is by this very 'I-ness' that liberation is sought, much like a person born blind attempts to see a painting.
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स्पन्दनेऽस्पन्दने चैव यत्पाषाणवदासितम् ।
अजडस्यैव तद्विद्धि निर्वाणमजरं पदम् ॥ ५१ ॥
spandane'spandane caiva yatpāṣāṇavadāsitam ,
ajaḍasyaiva tadviddhi nirvāṇamajaraṃ padam 51
51. spandane aspandane ca eva yat pāṣāṇavat āsitam
ajaḍasya eva tat viddhi nirvāṇam ajaram padam
51. yat spandane ca aspandane eva pāṣāṇavat āsitam
tat ajaḍasya eva ajaram nirvāṇam padam viddhi
51. That state which remains like a stone, whether in vibration or non-vibration, know that to be the undecaying state (nirvāṇa) of the conscious one (ajaḍasya).
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तच्च नान्यो विजानाति स्वयमेवानुभूयते ।
लोकैषणाविरक्तेन ज्ञेन ज्ञत्वमिवात्मनि ॥ ५२ ॥
tacca nānyo vijānāti svayamevānubhūyate ,
lokaiṣaṇāviraktena jñena jñatvamivātmani 52
52. tat ca na anyaḥ vijānāti svayam eva anubhūyate
lokaiṣaṇāviraktena jñena jñatvam iva ātmani
52. tat ca anyaḥ na vijānāti svayam eva anubhūyate
lokaiṣaṇāviraktena jñena ātmani jñatvam iva
52. And that state, no other truly knows; it is experienced by oneself alone. It is like the realization of the quality of knowing (jñatvam) in the self (ātman) by a wise person (jñena) who is detached from all worldly desires.
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तत्राहंता न च त्वत्ता नानहंता न चान्यता ।
केवलं केवलीभावो निर्वाणममलं शिवम् ॥ ५३ ॥
tatrāhaṃtā na ca tvattā nānahaṃtā na cānyatā ,
kevalaṃ kevalībhāvo nirvāṇamamalaṃ śivam 53
53. tatra ahaṃtā na ca tvattā na anahaṃtā na ca
anyatā kevalam kevalībhāvaḥ nirvāṇam amalam śivam
53. tatra ahaṃtā na ca tvattā na anahaṃtā na ca
anyatā kevalam kevalībhāvaḥ amalam śivam nirvāṇam
53. In that state, there is neither 'I-ness' (ahaṅkāra) nor 'you-ness' (tvattā), neither non-'I-ness' nor otherness. It is solely the state of pure oneness (kevalībhāva), an undefiled, auspicious (śivam) state of profound tranquility (nirvāṇa).
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चेत्योन्मुखत्वमेवाहुश्चेतनस्यास्य चेतनम् ।
एष एव च संसारो बन्धः क्लेशाय भूयसे ॥ ५४ ॥
cetyonmukhatvamevāhuścetanasyāsya cetanam ,
eṣa eva ca saṃsāro bandhaḥ kleśāya bhūyase 54
54. cetyonmukhatvam eva āhuḥ cetanasya asya cetanam
eṣaḥ eva ca saṃsāraḥ bandhaḥ kleśāya bhūyase
54. asya cetanasya cetanam cetyonmukhatvam eva āhuḥ
eṣaḥ eva ca saṃsāraḥ bhūyase kleśāya bandhaḥ
54. Indeed, they declare that the consciousness (cetana) of this conscious entity is precisely its inclination towards objects of thought. This very inclination is the cycle of transmigration (saṃsāra) and bondage, which leads to great affliction.
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चेतनस्याचेतनत्वमचेत्योन्मुखतात्मकम् ।
मोक्षं विद्धि परं शान्तं पदमव्ययमेव च ॥ ५५ ॥
cetanasyācetanatvamacetyonmukhatātmakam ,
mokṣaṃ viddhi paraṃ śāntaṃ padamavyayameva ca 55
55. cetanasy acetanatvam acetyonmukhatātmakam
mokṣam viddhi param śāntam padam avyayam eva ca
55. cetanasy acetyonmukhatātmakam acetanatvam
mokṣam param śāntam avyayam padam eva ca viddhi
55. Know that the unconsciousness of the conscious entity, characterized by an absence of inclination towards objects of thought, is liberation (mokṣa) itself, the supreme, tranquil, and imperishable state.
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दिक्कालाद्यनवच्छिन्ने शान्ते शान्तात्मनि स्थिते ।
चेत्यं न संभवत्येव कः किं चेतयते कथम् ॥ ५६ ॥
dikkālādyanavacchinne śānte śāntātmani sthite ,
cetyaṃ na saṃbhavatyeva kaḥ kiṃ cetayate katham 56
56. dikkālādi anavacchinne śānte śānta ātmani sthite
cetyam na saṃbhavati eva kaḥ kim cetayate katham
56. dikkālādi anavacchinne śānte śānta ātmani sthite
cetyam na eva saṃbhavati kaḥ kim cetayate katham
56. When consciousness is established in the peaceful, tranquil Self (ātman), unbounded by space, time, and similar limitations, an object of thought simply cannot exist. Who, then, can perceive what, and how?
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संकल्पः स्वप्नदृश्येऽन्तः संविन्मात्रात्मतां विना ।
यथान्यवद्भवेद्भूपास्तथैवास्मिन्बहिर्गते ॥ ५७ ॥
saṃkalpaḥ svapnadṛśye'ntaḥ saṃvinmātrātmatāṃ vinā ,
yathānyavadbhavedbhūpāstathaivāsminbahirgate 57
57. saṃkalpaḥ svapnadṛśye antaḥ saṃvit mātra ātmatām vinā
yathā anyavat bhavet bhūpāḥ tathā eva asmin bahirgate
57. bhūpāḥ yathā svapnadṛśye antaḥ saṃvinmātrātmatām vinā
saṃkalpaḥ anyavat bhavet tathā eva asmin bahirgate
57. O kings, just as a mental construct (saṃkalpa) within a dream-vision, though entirely internal and not distinct from the very essence of pure consciousness, appears as if it were external, so too does it behave when externalized in this world.
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मनोबुद्ध्यादयश्चैते संविन्मात्रानुरूपिणः ।
मनोबुद्ध्यादिशब्दार्थभावितास्तु जडात्मकाः ॥ ५८ ॥
manobuddhyādayaścaite saṃvinmātrānurūpiṇaḥ ,
manobuddhyādiśabdārthabhāvitāstu jaḍātmakāḥ 58
58. manobuddhyādayaḥ ca ete saṃvinmātrānurūpiṇaḥ
| manobuddhyādiśabdārthabhāvitāḥ tu jaḍātmakāḥ
58. ete manobuddhyādayaḥ saṃvinmātrānurūpiṇaḥ ca
manobuddhyādiśabdārthabhāvitāḥ tu jaḍātmakāḥ
58. These (entities) like the mind and intellect, though inherently reflecting pure consciousness (saṃvit), become inert in nature when they are identified with or conditioned by the meanings of words such as 'mind' and 'intellect'.
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संविन्मात्रे समे स्वच्छे सबाह्याभ्यन्तरे तते ।
अभिन्ने भेदबुद्धिर्वा किमनर्थाय जृम्भते ॥ ५९ ॥
saṃvinmātre same svacche sabāhyābhyantare tate ,
abhinne bhedabuddhirvā kimanarthāya jṛmbhate 59
59. saṃvinmātre same svacche sabāhyābhyantare tate
| abhinne bhedabuddhiḥ vā kim anarthāya jṛmbhāte
59. same svacche sabāhyābhyantare tate abhinne
saṃvinmātre bhedabuddhiḥ kim vā anarthāya jṛmbhāte
59. Why does the perception of difference (bhedabuddhi) foolishly arise in the indivisible, pure consciousness (saṃvit) which is uniform, clear, and pervades both internally and externally?
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संविन्मात्रस्य शुद्धस्य शून्यस्य च किमन्तरम् ।
यच्चान्तरं तद्विबुधा विदन्त्येति न वाग्गतिम् ॥ ६० ॥
saṃvinmātrasya śuddhasya śūnyasya ca kimantaram ,
yaccāntaraṃ tadvibudhā vidantyeti na vāggatim 60
60. saṃvinmātrasyā śuddhasyā śūnyasyā ca kim antaram |
yat ca antaram tat vibudhāḥ vidanti eti na vāggatim
60. saṃvinmātrasyā śuddhasyā śūnyasyā ca kim antaram
yat ca antaram tat vibudhāḥ vidanti vāggatim na eti
60. What is the distinction between pure consciousness (saṃvit) and emptiness? And whatever subtle difference exists between them is known only to the enlightened, for it cannot be expressed by words.
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सदसद्रूप आभासो यथा किमपि लक्ष्यते ।
तमसीक्षितयत्नेन ब्रह्मणीदं तथा जगत् ॥ ६१ ॥
sadasadrūpa ābhāso yathā kimapi lakṣyate ,
tamasīkṣitayatnena brahmaṇīdaṃ tathā jagat 61
61. sat asat rūpaḥ ābhāsaḥ yathā kim api lakṣyate |
tamasi īkṣitayatnena brahmaṇi idam tathā jagat
61. yathā tamasi īkṣitayatnena kim api sadasadrūpaḥ ābhāsaḥ lakṣyate,
tathā idam jagat brahmaṇi
61. Just as something indistinct (ābhāsa) appears in the darkness when one makes an effort to perceive it, similarly, this world (jagat) appears in Brahman (brahman) as having the nature of both existence and non-existence.
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अयमाकाशमेवाहं यदि शाम्याम्यवासनम् ।
वासनां तु न बध्नासि स्थित एवासि चिन्नभः ॥ ६२ ॥
ayamākāśamevāhaṃ yadi śāmyāmyavāsanam ,
vāsanāṃ tu na badhnāsi sthita evāsi cinnabhaḥ 62
62. ayam ākāśam eva aham yadi śāmyāmi avāsanam
vāsanām tu na badhnāsi sthitaḥ eva asi cit nabhaḥ
62. yadi aham ayam ākāśam eva avāsanam śāmyāmi,
tu tvam cit nabhaḥ sthitaḥ eva asi,
vāsanām na badhnāsi
62. If I, identical with this very space, become tranquil, free from latent impressions (vāsana), then you, as the space of consciousness (cit), do not bind yourself to latent impressions (vāsana) but simply exist.
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इति निश्चयवानन्तस्तज्ज्ञोऽज्ञ इव संज्ञया ।
चिद्वपुर्विद्यमानोऽपि शाम्यत्यसदिव स्वयम् ॥ ६३ ॥
iti niścayavānantastajjño'jña iva saṃjñayā ,
cidvapurvidyamāno'pi śāmyatyasadiva svayam 63
63. iti niścayavān anantaḥ tat-jñaḥ ajñaḥ iva saṃjñayā
cit vapuḥ vidyamānaḥ api śāmyati asat iva svayam
63. iti niścayavān anantaḥ tat-jñaḥ api saṃjñayā ajñaḥ
iva cit vapuḥ vidyamānaḥ api svayam asat iva śāmyati
63. Thus, a resolute and infinite being, though a knower of that (truth), appears as if ignorant by conventional understanding. Even though existing as a body of consciousness (cit), he himself becomes tranquil, as if non-existent.
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जीवानां ज्ञप्तिगुप्तेन ज्वलन्नज्ञानवायुना ।
अविद्याग्निः प्रबुद्धानां पुनस्तेनैव शाम्यति ॥ ६४ ॥
jīvānāṃ jñaptiguptena jvalannajñānavāyunā ,
avidyāgniḥ prabuddhānāṃ punastenaiva śāmyati 64
64. jīvānām jñapti-guptena jvalan ajñāna-vāyunā
avidyāgniḥ prabuddhānām punaḥ tena eva śāmyati
64. jīvānām avidyāgniḥ jñapti-guptena ajñāna-vāyunā
jvalan prabuddhānām punaḥ tena eva śāmyati
64. For living beings, the fire of nescience (avidyā), which burns, concealed by their (innate) knowledge (jñapti) and fueled by the wind of ignorance (ajñāna), is extinguished for the awakened ones by that very same (knowledge).
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अजडानां यदज्ञानं स्थाणूनामिव शाम्यताम् ।
तमाहुर्मोक्षमक्षुब्धमासितं पदमक्षयम् ॥ ६५ ॥
ajaḍānāṃ yadajñānaṃ sthāṇūnāmiva śāmyatām ,
tamāhurmokṣamakṣubdhamāsitaṃ padamakṣayam 65
65. ajaḍānām yat ajñānam sthāṇūnām iva śāmyatām
tam āhuḥ mokṣam akṣubdham āsitam padam akṣayam
65. ajaḍānām śāmyatām yat ajñānam sthāṇūnām iva (bhavati)
tam akṣubdham āsitam akṣayam padam mokṣam āhuḥ
65. That ignorance of conscious beings who are becoming tranquil, resembling (the absence of awareness in) inert posts, they declare to be final liberation (mokṣa) - an undisturbed, abiding, and imperishable state.
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ज्ञत्वेन ज्ञत्वमासाद्य मुनिर्भवति मानवः ।
अज्ञत्वादज्ञतामेत्य प्रयाति पशुवृक्षताम् ॥ ६६ ॥
jñatvena jñatvamāsādya munirbhavati mānavaḥ ,
ajñatvādajñatāmetya prayāti paśuvṛkṣatām 66
66. jñatvena jñatvam āsādya muniḥ bhavati mānavaḥ
ajñatvāt ajñatām etya prayāti paśuvṛkṣatām
66. mānavaḥ jñatvena jñatvam āsādya muniḥ bhavati
ajñatvāt ajñatām etya paśuvṛkṣatām prayāti
66. A human being, by attaining knowledge (jñatva), becomes a sage. However, through ignorance (ajñatva), by falling into a state of unknowing, one descends to the level of animals and trees.
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अहं ब्रह्म जगच्चेदमित्यविद्यामयो भ्रमः ।
असत्यः प्रेक्षया ध्वान्तं दीपेनेव न लभ्यते ॥ ६७ ॥
ahaṃ brahma jagaccedamityavidyāmayo bhramaḥ ,
asatyaḥ prekṣayā dhvāntaṃ dīpeneva na labhyate 67
67. aham brahma jagat ca idam iti avidyāmayaḥ bhramaḥ
asatyaḥ prekṣayā dhvāntam dīpena iva na labhyate
67. aham brahma ca idam jagat iti avidyāmayaḥ bhramaḥ
asatyaḥ dīpena dhvāntam iva prekṣayā na labhyate
67. The illusion (bhrama) that "I am Brahman, and this world (jagat) exists" is born of ignorance (avidyā). This unreal perception, like darkness (dhvānta), cannot be found or perceived when illuminated by discerning awareness.
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समग्रकरणग्रामोऽप्यसंकल्पो विवेदनः ।
न किंचिदप्यनुभवत्यन्तर्बाह्ये च शान्तधीः ॥ ६८ ॥
samagrakaraṇagrāmo'pyasaṃkalpo vivedanaḥ ,
na kiṃcidapyanubhavatyantarbāhye ca śāntadhīḥ 68
68. samagra-karaṇa-grāmaḥ api asaṅkalpaḥ vivedanaḥ na
kiñcit api anubhavati antaḥ bāhye ca śāntadhīḥ
68. śāntadhīḥ asaṅkalpaḥ vivedanaḥ samagra-karaṇa-grāmaḥ
api antaḥ bāhye ca kiñcit api na anubhavati
68. One whose intellect (dhī) is tranquil (śānta), who is free from mental formations (asaṅkalpa), and who is discerning (vivedin), experiences nothing at all, either internally or externally, even though the entire collection of their senses (karaṇagrāma) might be present.
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सुषुप्तत्व इव स्वप्नः समाधौ प्रविलीयते ।
दृश्यं सर्वं ज्ञबोधेऽन्तः पुनः स्वात्मैव लक्ष्यते ॥ ६९ ॥
suṣuptatva iva svapnaḥ samādhau pravilīyate ,
dṛśyaṃ sarvaṃ jñabodhe'ntaḥ punaḥ svātmaiva lakṣyate 69
69. suṣuptatve iva svapnaḥ samādhau pravilīyate dṛśyam
sarvam jñabodhe antaḥ punaḥ svātmā eva lakṣyate
69. svapnaḥ suṣuptatve iva samādhau pravilīyate punaḥ
sarvam dṛśyam jñabodhe antaḥ svātmā eva lakṣyate
69. Just as a dream dissolves in the state of deep sleep (suṣupti), so too does the entire objective world (dṛśya) dissolve in meditative absorption (samādhi). Then, within the awakened consciousness (jñabodha), only one's own true self (ātman) is perceived again.
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नीलत्वं च यथा व्योम्नि तथा पृथ्व्यादिता शिवे ।
भ्रान्तिमात्रादृते नान्यद्यथा व्योम तथा शिवः ॥ ७० ॥
nīlatvaṃ ca yathā vyomni tathā pṛthvyāditā śive ,
bhrāntimātrādṛte nānyadyathā vyoma tathā śivaḥ 70
70. nīlatvam ca yathā vyomni tathā pṛthvyāditā śive
bhrāntimātrāt ṛte na anyat yathā vyoma tathā śivaḥ
70. śive yathā vyomni nīlatvam tathā pṛthvyāditā
bhrāntimātrāt ṛte na anyat yathā vyoma tathā śivaḥ
70. O Śivā, just as blueness appears in the sky, similarly, the state of being earth and other elements is nothing but a mere illusion. Just as the sky itself (is unaffected by its apparent blueness), so too is Śiva (the ultimate reality).
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वासनाभिरुपेतोऽपि समस्ताभिरवासनः ।
भवत्यसावसत्सर्वमिदमित्येव यस्य धीः ॥ ७१ ॥
vāsanābhirupeto'pi samastābhiravāsanaḥ ,
bhavatyasāvasatsarvamidamityeva yasya dhīḥ 71
71. vāsanābhiḥ upetaḥ api samastābhiḥ avāsanaḥ
bhavati asau asat sarvam idam iti eva yasya dhīḥ
71. yasya dhīḥ idam sarvam asat iti eva asau
samastābhiḥ vāsanābhiḥ upetaḥ api avāsanaḥ bhavati
71. Even if one is endowed with all latent impressions (vāsanā), they become free from such impressions if their intellect (dhīḥ) firmly holds the conviction, "All this (world) is unreal."
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संकल्पेष्वद्भुतं भव्य स्वप्नमायेन्द्रजालकम् ।
यद्वत्संसृतयस्तद्बदृष्टेऽप्यास्था किमत्र वै ॥ ७२ ॥
saṃkalpeṣvadbhutaṃ bhavya svapnamāyendrajālakam ,
yadvatsaṃsṛtayastadbadṛṣṭe'pyāsthā kimatra vai 72
72. saṅkalpeṣu adbhutam bhavyam svapnamāyāindrajālakam
yadvat saṃsṛtayaḥ tadvat dṛṣṭe api āsthā kim atra vai
72. yadvat saṅkalpeṣu adbhutam bhavyam svapnamāyāindrajālakam tadvat saṃsṛtayaḥ [santi].
atra dṛṣṭe api kim āsthā vai?
72. Just as mental intentions (saṅkalpa), marvelous and grand, are like a dream, an illusion (māyā), or a magic show, similarly, regarding the perceived world (dṛṣṭa), which is likened to the cycles of rebirth (saṃsāra), what steadfast belief (āsthā) can there possibly be in it?
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न दुःखमस्ति न सुखं न पुण्यं न च पातकम् ।
न किंचित्कस्यचिन्नष्टं कर्तुर्भोक्तुरसंभवात् ॥ ७३ ॥
na duḥkhamasti na sukhaṃ na puṇyaṃ na ca pātakam ,
na kiṃcitkasyacinnaṣṭaṃ karturbhokturasaṃbhavāt 73
73. na duḥkham asti na sukham na puṇyam na ca pātakam
na kiñcit kasyacit naṣṭam kartuḥ bhoktuḥ asaṃbhavāt
73. duḥkham na asti,
sukham na [asti],
puṇyam na [asti],
ca pātakam na [asti].
kartuḥ bhoktuḥ asaṃbhavāt kasyacit kiñcit na naṣṭam.
73. There is no suffering, no happiness, no merit, and no sin. Nothing whatsoever is lost for anyone, due to the non-existence of a separate doer or an enjoyer.
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सर्वं शून्यं निरालम्बं ममताप्रत्ययोऽप्ययम् ।
द्विचन्द्रस्वप्नपुरवद्यस्यासौ सोऽपि नास्ति नः ॥ ७४ ॥
sarvaṃ śūnyaṃ nirālambaṃ mamatāpratyayo'pyayam ,
dvicandrasvapnapuravadyasyāsau so'pi nāsti naḥ 74
74. sarvam śūnyam nirālambam mamatāpratyayaḥ api ayam
dvicandrasvapnapuravat yasya asau saḥ api na asti naḥ
74. sarvam śūnyam nirālambam ayam mamatāpratyayaḥ api
dvicandrasvapnapuravat yasya asau saḥ api naḥ na asti
74. Everything is void and unsupported. This very perception of 'mine' is also [void]. Just like the illusion of a double moon or a city in a dream, for whom that [illusory world] appears, even that [perceiver] does not exist for us.
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केवलो व्यवहारस्थः काष्ठमौनगतोऽथ वा ।
काष्ठपाषाणवत्तिष्ठन्ब्रह्मतामधिगच्छति ॥ ७५ ॥
kevalo vyavahārasthaḥ kāṣṭhamaunagato'tha vā ,
kāṣṭhapāṣāṇavattiṣṭhanbrahmatāmadhigacchati 75
75. kevalaḥ vyavahārasthaḥ kāṣṭhamaunagataḥ atha vā
kāṣṭhapāṣāṇavat tiṣṭhan brahmatām adhigacchati
75. kevalaḥ vyavahārasthaḥ atha vā kāṣṭhamaunagataḥ
kāṣṭhapāṣāṇavat tiṣṭhan brahmatām adhigacchati
75. Whether one is simply engaged in worldly affairs, or has attained the profound silence of a log, remaining like a piece of wood or a stone, he attains the state of Brahman (brahman).
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शान्तत्वे चित्तत्वे नानानानात्मनीह शिवे ।
अवयविनोऽवयवित्वे त्विह युक्तिर्विद्यते नान्या ॥ ७६ ॥
śāntatve cittatve nānānānātmanīha śive ,
avayavino'vayavitve tviha yuktirvidyate nānyā 76
76. śāntatve cittatve nānā nānātmani iha śive
avayavinaḥ avayavitve tu iha yuktiḥ vidyate na anyā
76. iha śāntatve cittatve nānā nānātmani śive
avayavinaḥ avayavitve tu anyā yuktiḥ na vidyate
76. In the state of peace, in the state of consciousness, here in the diverse manifestations of the Self (ātman), and in the auspicious [reality], no other logical explanation is found for the whole (avayavin) possessing the nature of wholeness (avayavitva).
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अर्थागतस्वभावस्य च नैव च संभवादमले ।
एतस्मिन्सर्वगते ब्रह्मणि नास्ति स्वभावोक्तिः ॥ ७७ ॥
arthāgatasvabhāvasya ca naiva ca saṃbhavādamale ,
etasminsarvagate brahmaṇi nāsti svabhāvoktiḥ 77
77. arthāgatasvabhāvasya ca na eva ca saṃbhavāt amale
etasmin sarvagate brahmaṇi na asti svabhāvoktiḥ
77. amale arthāgatasvabhāvasya ca na eva ca saṃbhavāt
etasmin sarvagate brahmaṇi svabhāvoktiḥ na asti
77. Because a nature derived from objects is not at all possible in the stainless [Brahman], in this all-pervading Brahman (brahman), no description of its intrinsic nature exists.
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न च नास्तिकोपलम्भात्संवित्तेरस्तिता च नैवाजे ।
ग्राह्यग्राहकदृष्टेरसंभवादस्ति किंचिदपि ॥ ७८ ॥
na ca nāstikopalambhātsaṃvitterastitā ca naivāje ,
grāhyagrāhakadṛṣṭerasaṃbhavādasti kiṃcidapi 78
78. na ca nāstikopalambhāt saṃvitteḥ astitā ca na eva aje
| grāhyagrāhakadṛṣṭeḥ asaṃbhavāt asti kiṃcit api ||
78. saṃvitteḥ astitā na ca nāstikopalambhāt na eva ca
aje grāhyagrāhakadṛṣṭeḥ asaṃbhavāt kiṃcit api na asti
78. The existence of consciousness (saṃvit) is neither established through the apprehension of a materialist (nāstika), nor indeed does it reside as a distinct entity within the unborn (aja) [Brahman]. Since the distinction between the perceived object and the perceiver is impossible, nothing at all exists [as a separate entity].
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शमममलमहार्यमार्यजुष्टं शिवमजमक्षयमासितं समं यत् ।
तदवितथपदं तदास्व शान्तं पिब लल भुङ्क्ष्व भवानयं हि नास्ति ॥ ७९ ॥
śamamamalamahāryamāryajuṣṭaṃ śivamajamakṣayamāsitaṃ samaṃ yat ,
tadavitathapadaṃ tadāsva śāntaṃ piba lala bhuṅkṣva bhavānayaṃ hi nāsti 79
79. śamam amalam ahāryam āryajuṣṭam śivam
ajam akṣayam āsitam samam yat | tat
avitathapadam tat āsva śāntam piba lala
bhuṅkṣva bhavān ayam hi na asti ||
79. yat śamam amalam ahāryam āryajuṣṭam
śivam ajam akṣayam āsitam samam tat
avitathapadam śāntam tat āsva piba
lala bhuṅkṣva hi ayam bhavān na asti
79. Reside in that unwavering (avitathapada) and tranquil state, which is peace (śama), pure (amala), unassailable (ahārya), cherished by noble ones (āryajuṣṭa), auspicious (śiva), unborn (aja) [Brahman], imperishable (akṣaya), established (āsita), and uniform (sama). Savor it fully! For this individual existence (bhava), this 'you-ness' (bhavān), indeed does not truly exist.
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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 (current chapter) 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