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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-37

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श्रीवसिष्ठ उवाच ।
इच्छाविषविकारस्य वियोगं योगनामकम् ।
शान्तये श्रृणु भूयोऽपि पूर्वमुक्तमपि स्फुटम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
icchāviṣavikārasya viyogaṃ yoganāmakam ,
śāntaye śrṛṇu bhūyo'pi pūrvamuktamapi sphuṭam 1
1. śrī-vasiṣṭha uvāca icchā-viṣa-vikārasya viyogam yoga-nāmakam
śāntaye śṛṇu bhūyaḥ api pūrvam uktam api sphuṭam
1. śrī-vasiṣṭha uvāca śāntaye icchā-viṣa-vikārasya yoga-nāmakam
viyogam pūrvam uktam api bhūyaḥ api sphuṭam śṛṇu
1. Sage Vasiṣṭha said: For the sake of peace (śānti), listen again, clearly, to this separation from the poison-like modifications of desire, which is known as (yoga), even though it has been previously explained.
आत्मनो व्यतिरिक्तं चेद्विद्यते तदिहेच्छया ।
इष्यतामसति त्वेतत्स्वात्मान्यत्वं किमिष्यते ॥ २ ॥
ātmano vyatiriktaṃ cedvidyate tadihecchayā ,
iṣyatāmasati tvetatsvātmānyatvaṃ kimiṣyate 2
2. ātmanaḥ vyatiriktam cet vidyate tat iha icchayā
iṣyatām asati tu etat sva-ātma-anyatvam kim iṣyate
2. ātmanaḥ vyatiriktam cet iha icchayā tat vidyate
iṣyatām tu etat sva-ātma-anyatvam asati kim iṣyate
2. If something distinct from the (ātman) truly exists, then let it be desired here by one's will. But when this otherness from one's own self (ātman) is non-existent, why is it sought?
निर्भागावयवा सूक्ष्मा व्योम्नः शून्यतरैव चित् ।
सैवाहंजगदाकारा सती किं तत्तयेष्यते ॥ ३ ॥
nirbhāgāvayavā sūkṣmā vyomnaḥ śūnyataraiva cit ,
saivāhaṃjagadākārā satī kiṃ tattayeṣyate 3
3. nirbhāga-avayavā sūkṣmā vyomnaḥ śūnyatarā eva cit sā
eva aham-jagad-ākārā satī kim tat-tathatayā iṣyate
3. nirbhāga-avayavā sūkṣmā vyomnaḥ śūnyatarā eva cit sā
eva aham-jagad-ākārā satī tat-tathatayā kim iṣyate
3. Consciousness (cit) itself, which is subtle, without divisions, and even emptier than space, although existing as the form of the 'I' and the world – why is its true nature (tathatā) desired (as something separate)?
सा व्योमरूपा व्योमैव व्योमात्मवेद्यवेदिका ।
व्योमात्मजगदाभासमत्रेच्छाविषयोऽस्ति कः ॥ ४ ॥
sā vyomarūpā vyomaiva vyomātmavedyavedikā ,
vyomātmajagadābhāsamatrecchāviṣayo'sti kaḥ 4
4. sā vyoma-rūpā vyoma eva vyoma-ātma-vedya-vedikā
vyoma-ātma-jagat-ābhāsam atra icchā-viṣayaḥ asti kaḥ
4. sā vyoma-rūpā vyoma eva vyoma-ātma-vedya-vedikā
vyoma-ātma-jagat-ābhāsam atra kaḥ icchā-viṣayaḥ asti
4. That (consciousness), whose form is space and which is indeed space itself, is the knower of what is knowable as the (ātman) of space. When the appearance of the world (jagat) is but the (ātman) of space, then what object of desire (icchā) is there here?
ग्राह्यग्राहकसंबन्धः कुतश्चिदिति तन्न नः ।
विद्यतेऽसौ प्रशान्तानां येषामस्ति न वेद्मि तान् ॥ ५ ॥
grāhyagrāhakasaṃbandhaḥ kutaściditi tanna naḥ ,
vidyate'sau praśāntānāṃ yeṣāmasti na vedmi tān 5
5. grāhyagrāhakasaṃbandhaḥ kutaścit iti tat na naḥ
vidyate asau praśāntānām yeṣām asti na vedmi tān
5. The relationship between the object of perception (grāhya) and the perceiver (grāhaka) does not exist for us, as it is not derived from any external source. As for those tranquil beings for whom it does exist, I do not know them.
ग्राह्यग्राहकसंबन्धः स्वनिष्ठोऽपि न लभ्यते ।
असतस्तु कथं लाभः केन लब्धोऽसितः शशी ॥ ६ ॥
grāhyagrāhakasaṃbandhaḥ svaniṣṭho'pi na labhyate ,
asatastu kathaṃ lābhaḥ kena labdho'sitaḥ śaśī 6
6. grāhyagrāhakasaṃbandhaḥ svaniṣṭhaḥ api na labhyate
asataḥ tu katham lābhaḥ kena labdhaḥ asitaḥ śaśī
6. Even if the relationship between the object of perception (grāhya) and the perceiver (grāhaka) is considered self-existent, it is not truly found. How can there be any acquisition of what does not exist? By whom has a black moon ever been obtained?
एषैव ग्राहकादीनां सत्ता यन्नात्मनिष्ठता ।
स्वभावावेक्षया सत्या न जाने क्व प्रयान्ति ते ॥ ७ ॥
eṣaiva grāhakādīnāṃ sattā yannātmaniṣṭhatā ,
svabhāvāvekṣayā satyā na jāne kva prayānti te 7
7. eṣā eva grāhakādīnām sattā yat na ātmaniṣṭhatā
svabhāvāvekṣayā satyā na jāne kva prayānti te
7. This very existence (sattā) of perceivers and the like is such that it does not truly reside in the Self (ātman). When viewed from the perspective of their intrinsic nature (svabhāva), which is truth, I do not know where such [illusory] entities go.
एष एव स्वभावो यद्दृष्टृदृश्यक्षयोऽखिलः ।
ज्ञात्वाऽसत्या विनिर्वाणमहंतात्मनि गच्छति ॥ ८ ॥
eṣa eva svabhāvo yaddṛṣṭṛdṛśyakṣayo'khilaḥ ,
jñātvā'satyā vinirvāṇamahaṃtātmani gacchati 8
8. eṣa eva svabhāvaḥ yat dṛṣṭṛdṛśyakṣayaḥ akhilaḥ
jñātvā asatyā vinirvāṇam ahaṃtā ātmani gacchati
8. This indeed is the intrinsic nature (svabhāva): the complete cessation of the perceiver and the perceived. Having realized the unreality [of duality], the ego (ahaṃtā) achieves complete liberation (vinirvāṇa) by merging into the Self (ātman).
निर्वाणे नास्ति दृश्यादि दृश्यादौ नास्ति निर्वृतिः ।
मिथोऽनयोरनुभवो न च्छायातपयोरिव ॥ ९ ॥
nirvāṇe nāsti dṛśyādi dṛśyādau nāsti nirvṛtiḥ ,
mitho'nayoranubhavo na cchāyātapayoriva 9
9. nirvāṇe na asti dṛśyādi dṛśyādau na asti nirvṛtiḥ
mithaḥ anayoḥ anubhavaḥ na chāyātapayoḥ iva
9. nirvāṇe dṛśyādi na asti dṛśyādau nirvṛtiḥ na
asti anayoḥ anubhavaḥ chāyātapayoḥ iva mithaḥ na
9. In ultimate liberation (nirvāṇa), there is no perceived world and so forth. In the perceived world and so forth, there is no true cessation of suffering (nirvṛti). The mutual experience of these two is not possible, just as it is not for shade and sunshine.
उभे एते मिथोऽसत्ये असत्ये च न निर्वृतिः ।
यतो निर्वाणमजरमदुःखमनुभूयते ॥ १० ॥
ubhe ete mitho'satye asatye ca na nirvṛtiḥ ,
yato nirvāṇamajaramaduḥkhamanubhūyate 10
10. ubhe ete mithaḥ asatye asatye ca na nirvṛtiḥ
yataḥ nirvāṇam ajaram aduḥkham anubhūyate
10. ete ubhe mithaḥ asatye asatye ca nirvṛtiḥ na
yataḥ nirvāṇam ajaram aduḥkham anubhūyate
10. Both of these (the perceived world and ultimate liberation) are mutually unreal. And in what is unreal, there is no true cessation of suffering (nirvṛti). Therefore, ultimate liberation (nirvāṇa) is experienced as ageless and sorrow-free.
भ्रमभूतं च दृश्यादि नित्यं नात्र सुखप्रदम् ।
असच्च तद्भाव्यतां मा निर्वाणे स्थीयतामजे ॥ ११ ॥
bhramabhūtaṃ ca dṛśyādi nityaṃ nātra sukhapradam ,
asacca tadbhāvyatāṃ mā nirvāṇe sthīyatāmaje 11
11. bhramabhūtam ca dṛśyādi nityam na atra sukhapradam
asat ca tat bhāvyatām mā nirvāṇe sthīyatām aje
11. dṛśyādi ca bhramabhūtam atra nityam sukhapradam
na tat asat ca mā bhāvyatām aje nirvāṇe sthīyatām
11. The perceived world (dṛśyādi) is of the nature of illusion, and it never grants happiness here. Let that which is unreal not be considered real. May one abide in the unborn (nirvāṇa).
शुक्तिकारूप्यसदृशं प्रेक्षितं यन्न लभ्यते ।
अर्थकार्यपि तन्नास्ति किमत्रापह्नवेन च ॥ १२ ॥
śuktikārūpyasadṛśaṃ prekṣitaṃ yanna labhyate ,
arthakāryapi tannāsti kimatrāpahnavena ca 12
12. śuktikārūpyasadṛśam prekṣitam yat na labhyate
arthakāryam api tat na asti kim atra apahnave na ca
12. yat śuktikārūpyasadṛśam prekṣitam na labhyate tat
arthakāryam api na asti atra apahnave na ca kim
12. That which is merely seen, like illusory silver in a conch shell, and is not truly obtained, has no practical purpose. What is the point of denying (its unreality) here?
तत्सद्भावान्महद्दुःखमसद्भावान्महत्सुखम् ।
अभावः सोपपत्तिस्तु दृढतां याति भावनात् ॥ १३ ॥
tatsadbhāvānmahadduḥkhamasadbhāvānmahatsukham ,
abhāvaḥ sopapattistu dṛḍhatāṃ yāti bhāvanāt 13
13. tat-sadbhāvāt mahat duḥkham asadbhāvāt mahat sukham
abhāvaḥ sa-upapattiḥ tu dṛḍhatām yāti bhāvanāt
13. tat-sadbhāvāt mahat duḥkham asadbhāvāt mahat sukham
tu sa-upapattiḥ abhāvaḥ bhāvanāt dṛḍhatām yāti
13. From its existence [referring to the cause of suffering or impermanent things], there is great sorrow. From its non-existence, there is great happiness. This non-existence, when accompanied by logical justification, attains firmness through contemplation (bhāvanā).
तत्किमात्मनि बन्धाय विदग्धं न मुधाधमाः ।
स्पष्ट एवोपचयादेर्वस्तुन्यस्तमिताऽपदे ॥ १४ ॥
tatkimātmani bandhāya vidagdhaṃ na mudhādhamāḥ ,
spaṣṭa evopacayādervastunyastamitā'pade 14
14. tat kim ātmani bandhāya vidagdham na mudhā adhamāḥ
spaṣṭaḥ eva upacayādeḥ vastuni astamitā apade
14. adhamāḥ tat kim ātmani bandhāya vidagdham na mudhā
spaṣṭaḥ eva vastuni upacayādeḥ astamitā apade
14. Why, O foolish ones, would you use cleverness (vidagdham) concerning the self (ātman) for the purpose of bondage? Do not act in vain (mudhā)! It is clearly evident that the disappearance of any object, which begins with its accumulation, is without a solid foundation (apade).
कार्यकारणभावादि ब्रह्मैव सकलं यदा ।
तदा तु ब्रह्मता ह्यस्मिन्संविन्मात्रात्मके तते ॥ १५ ॥
kāryakāraṇabhāvādi brahmaiva sakalaṃ yadā ,
tadā tu brahmatā hyasminsaṃvinmātrātmake tate 15
15. kārya-kāraṇa-bhāva-ādi brahma eva sakalam yadā
tadā tu brahmatā hi asmin saṃvin-mātra-ātmake tate
15. yadā kārya-kāraṇa-bhāva-ādi sakalam brahma eva
tadā tu hi asmin saṃvin-mātra-ātmake tate brahmatā
15. When the entire [universe], including the nature of cause and effect, is verily (brahman) itself, then the state of being (brahman) indeed resides in this [manifestation], which is expanded as the very essence of pure consciousness.
मार्गयन्ति प्रबोधाय तैर्मृगैरलमस्तु नः ।
व्योमरूपे किलैकस्मिन्सर्वात्मनि तते सति ॥ १६ ॥
mārgayanti prabodhāya tairmṛgairalamastu naḥ ,
vyomarūpe kilaikasminsarvātmani tate sati 16
16. mārgayanti prabodhāya taiḥ mṛgaiḥ alam astu naḥ
vyoma-rūpe kila ekasmin sarva-ātmani tate sati
16. prabodhāya mārgayanti naḥ taiḥ mṛgaiḥ alam astu
kila ekasmin sarva-ātmani vyoma-rūpe tate sati
16. They seek (mārgayanti) awakening (prabodhāya), but let us have enough of such (distracting) pursuits (mṛgaiḥ)! For truly, when the one all-pervading self (ātman) exists, expanded like the form of space, there is no need for such searching.
कार्यकारणताढ्यानामुक्तीनामेव कः क्रमः ।
यो हेतुः स्पन्दने वायोर्द्रवत्वे सलिलस्य च ॥ १७ ॥
kāryakāraṇatāḍhyānāmuktīnāmeva kaḥ kramaḥ ,
yo hetuḥ spandane vāyordravatve salilasya ca 17
17. kāryakāraṇatāḍhyānām uktīnām eva kaḥ kramaḥ
yaḥ hetuḥ spandane vāyoḥ dravatve salilasya ca
17. What methodology or arrangement can be applied to statements that are replete with the principle of cause and effect, when considering that which is the very reason for the air's vibration and the water's liquidity?
शून्यत्वे नभसः सौम्य सर्गादित्वे चिदात्मनः ।
कार्यकारणभावादि ब्रह्मैव सकलं यदा ॥ १८ ॥
śūnyatve nabhasaḥ saumya sargāditve cidātmanaḥ ,
kāryakāraṇabhāvādi brahmaiva sakalaṃ yadā 18
18. śūnyatve nabhasaḥ saumya sargāditve cidātmanaḥ
kāryakāraṇabhāvādi brahma eva sakalaṃ yadā
18. O gentle one (saumya), when everything - including the voidness of space (nabhas), the status of the conscious self (cidātman) as the origin of creation, and all principles of cause and effect - is truly Brahman (brahman) alone,...
तदा ब्रह्मणि सर्गाणां कारणार्था विलज्जता ।
न दुःखमस्ति न सुखं शान्तं शिवमयं जगत् ॥ १९ ॥
tadā brahmaṇi sargāṇāṃ kāraṇārthā vilajjatā ,
na duḥkhamasti na sukhaṃ śāntaṃ śivamayaṃ jagat 19
19. tadā brahmaṇi sargāṇām kāraṇārthā vilajjatā na
duḥkham asti na sukhaṃ śāntaṃ śivamayaṃ jagat
19. Then, in the context of Brahman (brahman), the notion of cause (kāraṇa) for creations (sarga) becomes futile or irrelevant. There is neither suffering nor joy; the universe (jagat) is tranquil and inherently auspicious.
नास्ति चिन्मात्रतान्यत्वमत इच्छोदयः कुतः ।
मृद्देहयोधसेनायां न मृन्मात्रेतरद्यथा ॥ २० ॥
nāsti cinmātratānyatvamata icchodayaḥ kutaḥ ,
mṛddehayodhasenāyāṃ na mṛnmātretaradyathā 20
20. na asti cinmātratānyatvam ataḥ icchodayaḥ kutaḥ
mṛddehayodhasenāyām na mṛnmātra itarat yathā
20. There is no otherness from pure consciousness (cit). Therefore, from where could desire (icchā) arise? It is just as there is nothing other than mere clay in an army composed of clay soldiers.
न सज्जगदहंतादौ दृश्ये ब्रह्मेतरत्तथा ।
श्रीराम उवाच ।
एवं चेत्तदुदेत्विच्छा मा वोदेतु मुनीश्वर ॥ २१ ॥
na sajjagadahaṃtādau dṛśye brahmetarattathā ,
śrīrāma uvāca ,
evaṃ cettadudetvicchā mā vodetu munīśvara 21
21. na sat jagat ahaṃtā ādau dṛśye brahma itarat tathā śrī
rāma uvāca evam cet tat udetu icchā mā vā udetu munīśvara
21. dṛśye sat jagat ahaṃtā ādau ca na,
tathā brahma itarat na.
śrī rāma uvāca: munīśvara,
evam cet,
tat icchā udetu vā mā udetu.
21. Neither the world (jagata) nor the ego (ahaṅtā) truly exists in what is perceived; similarly, there is nothing other than brahman. Śrī Rāma said: 'If this is so, O chief of sages, let that desire arise, or let it not arise.'
सा तु ब्रह्मैव कोऽर्थः स्यादस्या विधिनिषेधने ।
श्रीवसिष्ठ उवाच ।
ज्ञातायां संप्रबुद्धायामिच्छा ब्रह्मैव नेतरत् ॥ २२ ॥
sā tu brahmaiva ko'rthaḥ syādasyā vidhiniṣedhane ,
śrīvasiṣṭha uvāca ,
jñātāyāṃ saṃprabuddhāyāmicchā brahmaiva netarat 22
22. sā tu brahma eva kaḥ arthaḥ syāt
asyāḥ vidhi niṣedhane śrī
vasiṣṭha uvāca jñātāyām samprabuddhāyām
icchā brahma eva na itarat
22. sā tu brahma eva.
asyāḥ vidhi niṣedhane kaḥ arthaḥ syāt? śrī vasiṣṭha uvāca: jñātāyām samprabuddhāyām icchā brahma eva,
na itarat.
22. But that (desire) is certainly brahman itself. What purpose would there be in its injunctions and prohibitions? Śrī Vasiṣṭha said: 'When desire (icchā) is known and fully awakened, it is brahman itself, nothing else.'
यथा संबुद्धवान्राम तत्सत्यं किं त्विदं श्रृणु ।
यदा यदा ज्ञतोदेति शाम्यतीच्छा तदा तदा ॥ २३ ॥
yathā saṃbuddhavānrāma tatsatyaṃ kiṃ tvidaṃ śrṛṇu ,
yadā yadā jñatodeti śāmyatīcchā tadā tadā 23
23. yathā saṃbuddhavān rāma tat satyam kim tu idam
śṛṇu yadā yadā jñatā udeti śāmyati icchā tadā tadā
23. rāma,
yathā saṃbuddhavān,
tat satyam.
kim tu,
idam śṛṇu: yadā yadā jñatā udeti,
tadā tadā icchā śāmyati.
23. Rāma, what you have understood is true; however, listen to this: Whenever true knowledge (jñatā) arises, desire (icchā) subsides at that very moment.
वस्तुस्वभावादुदयत्यादित्ये यामिनी यथा ।
शाम्यत्येव न तूदेति ज्ञप्ताविच्छादि तत्तथा ॥ २४ ॥
vastusvabhāvādudayatyāditye yāminī yathā ,
śāmyatyeva na tūdeti jñaptāvicchādi tattathā 24
24. vastu svabhāvāt udeti āditye yāminī yathā śāmyati
eva na tu udeti jñaptau icchā ādi tat tathā
24. yathā vastu svabhāvāt āditye yāminī udeti,
tathā jñaptau icchā ādi tat śāmyati eva,
na tu udeti.
24. Just as, by the inherent nature of things (vastu svabhāva), ignorance (yāminī) appears even in the presence of the self-luminous (āditya), similarly, in the state of true knowledge (jñapti), desire (icchā) and the like simply subside and do not arise.
यथा यथोदयो ज्ञप्तेर्द्वैतशान्तिस्तथा तथा ।
वासनाविलयश्चैव कथमिच्छोदयो भवेत् ॥ २५ ॥
yathā yathodayo jñapterdvaitaśāntistathā tathā ,
vāsanāvilayaścaiva kathamicchodayo bhavet 25
25. yathā yathā udayaḥ jñapteḥ dvaita-śāntiḥ tathā tathā
vāsanā-vilayaḥ ca eva katham icchā-udayaḥ bhavet
25. yathā yathā jñapteḥ udayaḥ tathā tathā dvaita-śāntiḥ
ca eva vāsanā-vilayaḥ katham icchā-udayaḥ bhavet
25. As awareness (jñapti) dawns more and more, so too does the cessation of duality occur, and indeed, the dissolution of latent impressions (vāsanā). Under such circumstances, how could the arising of desire happen?
तस्या विद्योपशान्तेयं निर्मला मुक्ततोदिता ।
अशेषदृश्यवैरस्याद्यस्येच्छोदेति न क्वचित् ॥ २६ ॥
tasyā vidyopaśānteyaṃ nirmalā muktatoditā ,
aśeṣadṛśyavairasyādyasyecchodeti na kvacit 26
26. tasyāḥ vidyā-upaśāntiḥ iyam nirmalā muktatā uditā
aśeṣa-dṛśya-vairasyāt yasya icchā udeti na kvacit
26. yasya aśeṣa-dṛśya-vairasyāt icchā kvacit na udeti
tasyāḥ iyam vidyā-upaśāntiḥ nirmalā muktatā uditā
26. This pure liberation (mokṣa), characterized by the cessation of ignorance through true knowledge (vidyā), is declared for that person in whom, due to complete dispassion towards all phenomena, desire never arises anywhere.
विरक्ततास्य नो दृश्ये नोदेत्यत्रास्य रक्तता ।
केवलं द्रष्टृदृश्यश्रीः स्वदते न स्वभावतः ॥ २७ ॥
viraktatāsya no dṛśye nodetyatrāsya raktatā ,
kevalaṃ draṣṭṛdṛśyaśrīḥ svadate na svabhāvataḥ 27
27. viraktatā asya na udeti dṛśye na udeti atra asya
raktatā kevalam draṣṭṛ-dṛśya-śrīḥ svadate na svabhāvataḥ
27. asya dṛśye viraktatā na udeti atra asya raktatā na
udeti kevalam draṣṭṛ-dṛśya-śrīḥ svabhāvataḥ na svadate
27. Neither dispassion towards perceived objects (dṛśya) arises in him, nor does attachment. Only the splendor of the perceiver and the perceived manifests, but it is not inherently relished or savored by his nature (svabhāvataḥ).
काकतालीययोगेन परप्रेरणयानया ।
यदि किंचित्कदाचिच्च सम्यगिच्छति वा न वा ॥ २८ ॥
kākatālīyayogena parapreraṇayānayā ,
yadi kiṃcitkadācicca samyagicchati vā na vā 28
28. kāka-tālīya-yogena para-preraṇayā anayā yadi
kiṃcit kadācit ca samyak icchati vā na vā
28. anayā para-preraṇayā kāka-tālīya-yogena
yadi kadācit kiṃcit samyak icchati vā na vā
28. If, by chance (kāka-tālīya-yoga) or by external instigation, he happens to desire something sometimes, it is merely observed as 'whether he truly desires it or not', without any deep personal engagement.
तदस्य सेच्छा नेच्छा वा ब्रह्मैवात्र न संशयः ।
इच्छा न जायते ज्ञस्यावश्यमेवानु वा नवा ॥ २९ ॥
tadasya secchā necchā vā brahmaivātra na saṃśayaḥ ,
icchā na jāyate jñasyāvaśyamevānu vā navā 29
29. tat asya sa-icchā na icchā vā brahma eva atra na saṃśayaḥ
| icchā na jāyate jñasya avaśyam eva anu vā navā ||
29. asya tat sa-icchā vā na icchā [vā
asti iti cet api] atra brahma eva na
saṃśayaḥ jñasya icchā avaśyam eva
jāyate na anu vā navā [api na jāyate]
29. Therefore, whether he has desires or not, for him it is truly the ultimate reality (brahman); there is no doubt about this. For such a knower, no desire arises, neither new nor old/repeated.
ज्ञता चेदुदिता जन्तोस्तदिच्छास्योपशाम्यति ।
नैतयोः स्थितिरेकत्र प्रकाशतमसोरिव ॥ ३० ॥
jñatā ceduditā jantostadicchāsyopaśāmyati ,
naitayoḥ sthitirekatra prakāśatamasoriva 30
30. jñatā cet uditā jantoḥ tat icchā asya upaśāmyati
| na etayoḥ sthitiḥ ekatra prakāśa-tamasoḥ iva ||
30. cet jñatā jantoḥ uditā,
tat asya icchā upaśāmyati prakāśa-tamasoḥ iva,
etayoḥ sthitiḥ ekatra na [bhavati]
30. If the state of a knower (jñatā) has arisen in a being, then his desires subside. These two (knowledge and desire) cannot exist together in one place, just like light and darkness.
प्रतिषेधविधीनां तु तज्ज्ञो न विषयः क्वचित् ।
शान्तसर्वैषणेच्छस्य कोऽस्य किं वक्ति किंकृते ॥ ३१ ॥
pratiṣedhavidhīnāṃ tu tajjño na viṣayaḥ kvacit ,
śāntasarvaiṣaṇecchasya ko'sya kiṃ vakti kiṃkṛte 31
31. pratiṣedha-vidhīnām tu tat-jñaḥ na viṣayaḥ kvacit |
śānta-sarva-eṣaṇa-icchasya kaḥ asya kim vakti kim-kṛte ||
31. tu pratiṣedha-vidhīnām tat-jñaḥ kvacit viṣayaḥ na [bhavati]
śānta-sarva-eṣaṇa-icchasya asya kaḥ kim vakti kim-kṛte
31. However, such a knower (tat-jña) is never subject to prohibitions and injunctions. For one whose every longing and desire (eṣaṇa-icchā) has been stilled, who can say what to him, or for what reason?
एतदेव ज्ञताचिह्नं यदिच्छास्वतितानवम् ।
ह्लादनं सर्वलोकानामथानुभव एव वा ॥ ३२ ॥
etadeva jñatācihnaṃ yadicchāsvatitānavam ,
hlādanaṃ sarvalokānāmathānubhava eva vā 32
32. etat eva jñatā-cihnam yat icchāsu ati-tānavam |
hlādanam sarva-lokānām atha anubhavaḥ eva vā ||
32. etat eva jñatā-cihnam yat icchāsu ati-tānavam
[bhavati] atha sarva-lokānām hlādanam vā anubhavaḥ eva
32. This indeed is the sign of a knower (jñatā): an extreme attenuation of desires. Furthermore, it brings delight to all people, or it is simply their experience itself.
दृश्यं विरसतां यातं यदा न स्वदते क्वचित् ।
तदा नेच्छा प्रसरति तदैव च विमुक्तता ॥ ३३ ॥
dṛśyaṃ virasatāṃ yātaṃ yadā na svadate kvacit ,
tadā necchā prasarati tadaiva ca vimuktatā 33
33. dṛśyam virasatām yātam yadā na svadate kvacit
tadā na icchā prasarati tadā eva ca vimuktatā
33. yadā dṛśyam virasatām yātam kvacit na svadate
tadā icchā na prasarati ca tadā eva vimuktatā
33. When the perceived world becomes devoid of essence and no longer delights one anywhere, then desire does not arise, and at that very moment, there is liberation (mokṣa).
बोधादनैक्यमद्वैतं यः शान्तमवतिष्ठते ।
इच्छानिच्छादयः सर्वे भावास्तस्य शिवात्मकाः ॥ ३४ ॥
bodhādanaikyamadvaitaṃ yaḥ śāntamavatiṣṭhate ,
icchānicchādayaḥ sarve bhāvāstasya śivātmakāḥ 34
34. bodhāt anaikyam advaitam yaḥ śāntam avatiṣṭhate
icchā anicchā ādayaḥ sarve bhāvāḥ tasya śiva-ātmakāḥ
34. yaḥ bodhāt anaikyam advaitam śāntam avatiṣṭhate
tasya icchā anicchā ādayaḥ sarve bhāvāḥ śiva-ātmakāḥ
34. He who abides peacefully in the non-dual (advaita) state, having realized through understanding (bodha) that apparent multiplicity (anaikyam) is in fact non-duality, for him, all states such as desire and non-desire are intrinsically auspicious.
बोधादस्तमितद्वैतमद्वैतैक्यविवर्जितम् ।
यः स्वच्छो विगतव्यग्रः शान्त आत्मन्यवस्थितः ॥ ३५ ॥
bodhādastamitadvaitamadvaitaikyavivarjitam ,
yaḥ svaccho vigatavyagraḥ śānta ātmanyavasthitaḥ 35
35. bodhāt astamita-dvaitam advaita-aikya-vivarjitam
yaḥ svacchaḥ vigata-vyagraḥ śāntaḥ ātmani avasthitaḥ
35. yaḥ bodhāt astamita-dvaitam advaita-aikya-vivarjitam
svacchaḥ vigata-vyagraḥ śāntaḥ ātmani avasthitaḥ
35. He who, through realization (bodha), has seen duality vanish and is free from even the concept of non-dual unity, who is pure, free from agitation, peaceful, and established in the Self (ātman).
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ ३६ ॥
naiva tasya kṛtenārtho nākṛteneha kaścana ,
na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ 36
36. na eva tasya kṛtena arthaḥ na akṛtena iha kaścana
na ca asya sarva-bhūteṣu kaścit artha-vyapāśrayaḥ
36. tasya iha kṛtena arthaḥ na eva na akṛtena kaścana
ca asya sarva-bhūteṣu kaścit artha-vyapāśrayaḥ na
36. For such a person, there is certainly no purpose or gain in what is done or what is not done here in this world. Nor does he have any dependence or refuge in any object or purpose concerning all beings.
नानिच्छया नेच्छयाथ न सता नासता सदा ।
नैवात्मना न चान्येन नैतैर्मरणजीवितैः ॥ ३७ ॥
nānicchayā necchayātha na satā nāsatā sadā ,
naivātmanā na cānyena naitairmaraṇajīvitaiḥ 37
37. na anicchayā na icchayā atha na satā na asatā sadā
na eva ātmanā na ca anyena na etaiḥ maraṇajīvitaiḥ
37. sadā na anicchayā,
na icchayā atha,
na satā na asatā,
na eva ātmanā na ca anyena,
na etaiḥ maraṇajīvitaiḥ
37. One is always unaffected; not by desire or non-desire, nor by existence or non-existence. Not by the self (ātman) nor by another, nor by these cycles of death and life.
इच्छा च तस्य नोदेति निर्वाणस्य प्रबोधिनः ।
यदि चोदेति तस्येच्छा ब्रह्म शाश्वतमेव सा ॥ ३८ ॥
icchā ca tasya nodeti nirvāṇasya prabodhinaḥ ,
yadi codeti tasyecchā brahma śāśvatameva sā 38
38. icchā ca tasya na udeti nirvāṇasya prabodhinaḥ
yadi ca udeti tasya icchā brahma śāśvatam eva sā
38. nirvāṇasya prabodhinaḥ tasya icchā ca na udeti.
yadi ca tasya icchā udeti,
sā eva śāśvatam brahma.
38. Desire does not arise in the one awakened to liberation (nirvāṇa). But even if such a desire were to arise in them, that desire itself would be the eternal (brahman).
न दुःखमस्ति न सुखं शान्तं शिवमजं जगत् ।
इति योऽन्तः शिलेवास्ते तं प्रबुद्धं विदुर्बुधाः ॥ ३९ ॥
na duḥkhamasti na sukhaṃ śāntaṃ śivamajaṃ jagat ,
iti yo'ntaḥ śilevāste taṃ prabuddhaṃ vidurbudhāḥ 39
39. na duḥkham asti na sukham śāntam śivam ajam jagat iti
yaḥ antaḥ śilā iva āste tam prabuddham viduḥ budhāḥ
39. duḥkham na asti,
sukham na.
jagat śāntam śivam ajam.
iti yaḥ antaḥ śilā iva āste,
tam budhāḥ prabuddham viduḥ.
39. There is no suffering and no happiness; the world is peaceful, auspicious, and unborn. The wise know him who dwells inwardly like a rock, holding this understanding, to be truly awakened.
दुःखं सुखं भावनया कुर्वन्विषमिवामृतम् ।
इति निश्चित्य धीरात्मा प्रबुद्ध इति कथ्यते ॥ ४० ॥
duḥkhaṃ sukhaṃ bhāvanayā kurvanviṣamivāmṛtam ,
iti niścitya dhīrātmā prabuddha iti kathyate 40
40. duḥkham sukham bhāvanayā kurvan viṣam iva amṛtam
iti niścitya dhīrātmā prabuddhaḥ iti kathyate
40. dhīrātmā bhāvanayā duḥkham sukham viṣam iva amṛtam kurvan iti niścitya,
prabuddhaḥ iti kathyate.
40. One who, through mental cultivation, transforms suffering and happiness as if turning poison into nectar; such a steady-minded individual (dhīrātmā), having thus firmly resolved, is called awakened.
तत्स्थितं व्योमनि व्योम शान्ते शान्तं शिवे शिवम् ।
शून्ये शून्यं सति च सद्यद्ब्रह्मणि जगत्स्थितम् ॥ ४१ ॥
tatsthitaṃ vyomani vyoma śānte śāntaṃ śive śivam ,
śūnye śūnyaṃ sati ca sadyadbrahmaṇi jagatsthitam 41
41. yat jagat brahmaṇi sthitam tat vyomani vyoma
śānte śāntam śive śivam śūnye śūnyam sati ca sat
41. yat jagat brahmaṇi sthitam tat vyomani vyoma
śānte śāntam śive śivam śūnye śūnyam ca sati sat
41. That world (jagat), which is situated in Brahman (brahman), is like space within space, peace within the peaceful, auspiciousness within the auspicious, void within the void, and reality within the real.
असंवेदनसंवित्खे ततेऽविश्वमिति स्थिते ।
सौम्ये समसमे शान्ते शिवेऽहंताभ्रमः क्षयी ॥ ४२ ॥
asaṃvedanasaṃvitkhe tate'viśvamiti sthite ,
saumye samasame śānte śive'haṃtābhramaḥ kṣayī 42
42. asaṃvedanasaṃvitkhe tate aviśvam iti sthite
saumye samasame śānte śive ahaṃtābhramaḥ kṣayī
42. tate aviśvam iti sthite asaṃvedanasaṃvitkhe
saumye samasame śānte śive ahaṃtābhramaḥ kṣayī
42. When one is established in the expansive space of non-apprehending consciousness, as that which is not the world (aviśva), in that gentle, utterly uniform, peaceful, and auspicious (śiva) state, the illusion of egoity (ahaṅkāra) is destroyed.
परचिन्तापुरोमध्ये गतविघ्नं गमागमौ ।
यथान्तस्तव शून्यत्वात्तथैवास्मिञ्जगद्भ्रमे ॥ ४४ ॥
paracintāpuromadhye gatavighnaṃ gamāgamau ,
yathāntastava śūnyatvāttathaivāsmiñjagadbhrame 44
44. paracintāpuromadhye gatavighnam gamāgamau yathā
antaḥ tava śūnyatvāt tathā eva asmin jagat bhrame
44. paracintāpuromadhye gamāgamau gatavighnam yathā
tava antaḥ śūnyatvāt tathā eva asmin jagat bhrame
44. Within that city of supreme consciousness (para cintā), comings and goings occur unimpeded. Just as within your innermost self, due to its emptiness (śūnyatva), so indeed it is in this illusion of the world (jagat bhrama).
स्वप्ननिर्माणपुरवद्वालवेतालतालवत् ।
यदिदं दृश्यते तत्र किं किलासत्यतेतरत् ॥ ४६ ॥
svapnanirmāṇapuravadvālavetālatālavat ,
yadidaṃ dṛśyate tatra kiṃ kilāsatyatetarat 46
46. svapnanirmāṇapuravat bālaveṭālatālavat yat
idam dṛśyate tatra kim kila asatyatā itarat
46. yat idam dṛśyate svapnanirmāṇapuravat
bālaveṭālatālavat tatra kim kila asatyatā itarat
46. Whatever is seen here appears like a city built in a dream or like the illusory magic of a boy-demon (vetāla); what else indeed could it be but unreality?
असत्यमेवाहमिति भासते सत्यमेव च ।
भ्रान्तिभाजं विनैवेयं भ्रान्तिः स्फुरति सा सती ॥ ४७ ॥
asatyamevāhamiti bhāsate satyameva ca ,
bhrāntibhājaṃ vinaiveyaṃ bhrāntiḥ sphurati sā satī 47
47. asatyam eva aham iti bhāsate satyam eva ca
bhrāntibhājam vinā eva iyam bhrāntiḥ sphurati sā satī
47. aham asatyam eva iti bhāsate ca satyam eva [iti bhāsate]
iyam bhrāntiḥ bhrāntibhājam vinā eva sphurati sā satī
47. "I am unreal" - so it appears, and "I am real" also appears. This illusion (bhrānti) manifests even without an illusion-bearer, and that illusion itself (sati) exists.
न सन्नासन्न सदसत्किमपीदमतीन्द्रियम् ।
अवाच्यं जगदित्येव भात्यवक्षुभितं खवत् ॥ ४८ ॥
na sannāsanna sadasatkimapīdamatīndriyam ,
avācyaṃ jagadityeva bhātyavakṣubhitaṃ khavat 48
48. na sat na asat na sad-asat kim api idam atīndriyam
avācyam jagat iti eva bhāti avakṣubhitam khavat
48. idam jagat na sat na asat na sad-asat [asti] kim api
atīndriyam avācyam [ca asti] iti eva avakṣubhitam khavat bhāti
48. This world (jagat) is neither existent, nor non-existent, nor both existent and non-existent; it is something imperceptible and inexpressible. It appears thus, undisturbed, like space (kha).
इहेच्छानिच्छते ज्ञस्य शाम्यतां यदलं समे ।
तथापि श्रेयसे मन्ये नन्वनिच्छोदयं स्फुटम् ॥ ४९ ॥
ihecchānicchate jñasya śāmyatāṃ yadalaṃ same ,
tathāpi śreyase manye nanvanicchodayaṃ sphuṭam 49
49. iha icchānanicchate jñasya śāmyatām yat alam same |
tathā api śreyase manye nanu anicchā udayam sphuṭam ||
49. iha jñasya icchānanicchate śāmyatām yat same alam (asti)
tathā api (aham) nanu anicchā udayam sphuṭam śreyase manye
49. Here, for the enlightened one (jñin), whether desiring or not, let there be tranquility, for the balanced person (sama) finds contentment. Nevertheless, for the supreme good (śreyas), I certainly consider the clear manifestation of non-desire.
अहं जगदिति ज्ञप्तिः खे खस्येवेयमास्थिता ।
चिदात्मनो यथा वायोः स्पन्दो नात्रास्ति कारणं ॥ ५० ॥
ahaṃ jagaditi jñaptiḥ khe khasyeveyamāsthitā ,
cidātmano yathā vāyoḥ spando nātrāsti kāraṇaṃ 50
50. aham jagat iti jñaptiḥ khe khasya iva iyam āsthitā |
cit-ātmanaḥ yathā vāyoḥ spandaḥ na atra asti kāraṇam ||
50. aham jagat iti iyam jñaptiḥ khe khasya iva āsthitā yathā vāyoḥ spandaḥ,
(tathā) cit-ātmanaḥ atra kāraṇam na asti
50. The cognition, 'I am the world (jagat),' is established here like space (kha) within space itself. Just as the inherent vibration (spanda) belongs to the wind (vāyu), so too there is no external cause for the conscious self (cit-ātman) in this regard.
चितश्चेत्योन्मुखत्वं यत्तच्चित्तं सैव संसृतिः ।
सेच्छा तन्मुक्तता मुक्तिर्युक्तिं ज्ञात्वेति शाम्यताम् ॥ ५१ ॥
citaścetyonmukhatvaṃ yattaccittaṃ saiva saṃsṛtiḥ ,
secchā tanmuktatā muktiryuktiṃ jñātveti śāmyatām 51
51. citaḥ cetya-unmukhatvam yat tat cittam sā eva saṃsṛtiḥ |
sā icchā tat-muktatā muktiḥ yuktim jñātvā iti śāmyatām ||
51. yat citaḥ cetya-unmukhatvam,
tat eva cittam sā eva saṃsṛtiḥ sā (eva) icchā tat-muktatā eva muktiḥ iti yuktim jñātvā,
śāmyatām
51. That turning of consciousness (cit) towards objects of thought (cetya) is verily the mind (citta). That very mind is cyclical existence (saṃsāra). That cyclical existence is desire. Freedom from that (state) is liberation (mokṣa). Having understood this principle, let there be tranquility.
इच्छा भवत्वनिच्छा वा सर्गो वा प्रलयोऽथवा ।
क्षतिर्न कस्यचित्काचिन्न च किंचिदिहास्ति हि ॥ ५२ ॥
icchā bhavatvanicchā vā sargo vā pralayo'thavā ,
kṣatirna kasyacitkācinna ca kiṃcidihāsti hi 52
52. icchā bhavatu anicchā vā sargaḥ vā pralayaḥ athavā |
kṣatiḥ na kasyacit kācit na ca kiñcit iha asti hi ||
52. icchā vā anicchā bhavatu,
vā sargaḥ athavā pralayaḥ (bhavatu) kasyacit kācit kṣatiḥ na (asti) ca iha kiñcit na asti hi
52. Whether there is desire or non-desire, or creation (sarga) or dissolution (pralaya), there is no harm of any kind to anyone. Nor, indeed, is there anything whatsoever existing here.
यदिदं दृश्यते किंचिज्जगत्स्थावरजङ्गमम् ।
तत्सर्वं शान्तमाकाशं परचिन्तापुरोपमम् ॥ ५३ ॥
yadidaṃ dṛśyate kiṃcijjagatsthāvarajaṅgamam ,
tatsarvaṃ śāntamākāśaṃ paracintāpuropamam 53
53. yat idam dṛśyate kiṃcit jagat sthāvarajaṅgamam
tat sarvam śāntam ākāśam paracintāpuropamam
53. yat idam sthāvarajaṅgamam kiṃcit jagat dṛśyate
tat sarvam śāntam ākāśam paracintāpuropamam
53. Whatever of this world (jagat), both moving and stationary, is seen, all of it is tranquil space (ākāśa), comparable to a city of supreme consciousness (para cintā).
इच्छानां तानवं यस्य दिनानुदिनमागतम् ।
विवेकशमतृप्तस्य तमाहुर्मोक्षभागिनम् ॥ ५४ ॥
icchānāṃ tānavaṃ yasya dinānudinamāgatam ,
vivekaśamatṛptasya tamāhurmokṣabhāginam 54
54. icchānām tānavam yasya dinānudinam āgatam
vivekaśamatṛptasya tam āhuḥ mokṣabhāginam
54. yasya icchānām tānavam dinānudinam āgatam,
vivekaśamatṛptasya tam mokṣabhāginam āhuḥ
54. They call him a partaker of final liberation (mokṣa) whose desires have diminished day by day, and who is content through discrimination and inner peace.
अब्धिद्यूर्वीनदीशैलशोभाशून्यतरात्मनि ।
जृम्भते द्रष्टृकरणं मृगतृष्णाम्बुवीचिवत् ॥ ५५ ॥
abdhidyūrvīnadīśailaśobhāśūnyatarātmani ,
jṛmbhate draṣṭṛkaraṇaṃ mṛgatṛṣṇāmbuvīcivat 55
55. abdhi-dyūrvī-nadī-śaila-śobhā-śūnyatarātmani
jṛmbhate draṣṭṛkaraṇam mṛgatṛṣṇāmbuvīcivat
55. abdhi-dyūrvī-nadī-śaila-śobhā-śūnyatarātmani
draṣṭṛkaraṇam mṛgatṛṣṇāmbuvīcivat jṛmbhate
55. In the true self (ātman), which is completely devoid of the perceived beauty of oceans, skies, lands, rivers, and mountains, the faculty of perception (draṣṭṛkaraṇa) expands, much like waves of water in a mirage.
यान्कार्यकरणव्यूहान्कृतवान्पूर्वमेव तान् ।
संप्रेक्षया न पश्यामि मिथ्याभ्रमभरादृते ॥ ५६ ॥
yānkāryakaraṇavyūhānkṛtavānpūrvameva tān ,
saṃprekṣayā na paśyāmi mithyābhramabharādṛte 56
56. yān kāryakaraṇavyūhān kṛtavān pūrvam eva tān
samprekṣayā na paśyāmi mithyābhramabharāt ṛte
56. yān kāryakaraṇavyūhān pūrvam eva kṛtavān tān
samprekṣayā na paśyāmi mithyābhramabharāt ṛte
56. Those arrangements of causes and effects that were made previously, I do not perceive them with proper discernment, except as a mere burden of false delusion.
भ्रमभूतेन कुर्मश्चेद्व्यवहारमवस्तुना ।
तत्कस्मात्परचित्ताद्रिः कम्बलत्वं न नीयते ॥ ५७ ॥
bhramabhūtena kurmaścedvyavahāramavastunā ,
tatkasmātparacittādriḥ kambalatvaṃ na nīyate 57
57. bhramabhūtena kurmaḥ cet vyavahāram avastunā
tat kasmāt paracittādriḥ kambalatvam na nīyate
57. cet bhramabhūtena avastunā vyavahāram kurmaḥ,
tat kasmāt paracittādriḥ kambalatvam na nīyate?
57. If we engage in worldly transactions (vyavahāra) using something unreal, which is merely a product of delusion, then why is the mountain of another's consciousness not transformed into a blanket?
असता व्यवहारश्चेत्प्रेक्षामात्रविनाशिना ।
क्रियते शशशृङ्गेण तत्कथं छाद्यते न खम् ॥ ५८ ॥
asatā vyavahāraścetprekṣāmātravināśinā ,
kriyate śaśaśṛṅgeṇa tatkathaṃ chādyate na kham 58
58. asatā vyavahāraḥ cet prekṣāmātravināśinā
kriyate śaśaśṛṅgeṇa tat katham chādyate na kham
58. cet asatā prekṣāmātravināśinā śaśaśṛṅgeṇa vyavahāraḥ kriyate,
tat katham kham na chādyate?
58. If worldly transactions (vyavahāra) are conducted using something non-existent, which is destroyed by a mere glance, like with a rabbit's horn, then why is the sky not covered?
अहभावाच्चिदाकाशो जाड्यातिशयतः क्षणात् ।
पाषाणतां जलमिव मनस्त्वाद्याति देहताम् ॥ ५९ ॥
ahabhāvāccidākāśo jāḍyātiśayataḥ kṣaṇāt ,
pāṣāṇatāṃ jalamiva manastvādyāti dehatām 59
59. aha-bhāvāt cit-ākāśaḥ jāḍyātiśayataḥ kṣaṇāt
pāṣāṇatām jalam iva manas-tva-ādi āyāti dehatām
59. cit-ākāśaḥ aha-bhāvāt jāḍyātiśayataḥ kṣaṇāt
jalam iva pāṣāṇatām āyāti manas-tva-ādi dehatām
59. Through the ego-sense (ahaṅkāra) and excessive inertia, the space of consciousness (cit-ākāśa) instantly solidifies like water turning into stone, and then attains the nature of mind and subsequently the body.
चित्त्वादनुभवत्येतामसत्यामेव देहिताम् ।
अविनष्टैव चिच्छक्तिः स्वप्ने स्वमरणं यथा ॥ ६० ॥
cittvādanubhavatyetāmasatyāmeva dehitām ,
avinaṣṭaiva cicchaktiḥ svapne svamaraṇaṃ yathā 60
60. cittvāt anubhavati etām asatyām eva dehitām
avinaṣṭā eva cit-śaktiḥ svapne sva-maraṇam yathā
60. cit-śaktiḥ cittvāt asatyām eva etām dehitām
anubhavati avinaṣṭā eva yathā svapne sva-maraṇam
60. Due to its nature as consciousness (cit), the power of consciousness (cit-śakti) experiences this embodiment, which is indeed unreal, remaining undestroyed, just as one experiences one's own death in a dream.
व्योम्न्यसत्यमवस्तुत्वात्सत्यं चानुभवाद्यथा ।
नीलत्वं तद्वदीशेऽस्मिन्सर्गो नासन्न सन्मयः ॥ ६१ ॥
vyomnyasatyamavastutvātsatyaṃ cānubhavādyathā ,
nīlatvaṃ tadvadīśe'sminsargo nāsanna sanmayaḥ 61
61. vyomni asatyam avastutvāt satyam ca anubhavāt yathā
nīlatvam tadvat īśe asmin sargaḥ na asat na sanmayaḥ
61. yathā vyomni asatyam avastutvāt ca anubhavāt satyam
nīlatvam tadvat asmin īśe sargaḥ na asat na ca sanmayaḥ
61. Just as the blueness perceived in the sky is unreal (asat) because it lacks substance, yet real due to experience, similarly, this creation (sarga) in the Lord (Īśvara) is neither non-existent (asat) nor truly existent (san-maya).
यथा शून्यत्वनभसोर्यथा स्पन्दनभस्वतोः ।
भेदो नास्ति तथा सर्गब्रह्मणोरेकरूपयोः ॥ ६२ ॥
yathā śūnyatvanabhasoryathā spandanabhasvatoḥ ,
bhedo nāsti tathā sargabrahmaṇorekarūpayoḥ 62
62. yathā śūnyatva-nabhasoḥ yathā spandana-bhasvatoḥ
bhedaḥ na asti tathā sarga-brahmaṇoḥ eka-rūpayoḥ
62. yathā śūnyatva-nabhasoḥ bhedaḥ na asti,
yathā spandana-bhasvatoḥ (bhedaḥ na asti),
tathā eka-rūpayoḥ sarga-brahmaṇoḥ (bhedaḥ) na asti
62. Just as there is no difference between emptiness and the sky, and no difference between vibration and wind, similarly, there is no distinction between creation (sarga) and Brahman, which are both of a single nature.
नेह संजायते किंचिज्जगदादि न नश्यति ।
स्वप्नो निद्रागतस्येव केवलं प्रतिभासते ॥ ६३ ॥
neha saṃjāyate kiṃcijjagadādi na naśyati ,
svapno nidrāgatasyeva kevalaṃ pratibhāsate 63
63. na iha saṃjāyate kiñcit jagat ādi na naśyati
svapnaḥ nidrāgatasya iva kevalam pratibhāsate
63. iha kiñcit na saṃjāyate jagat ādi na naśyati
nidrāgatasya svapnaḥ iva kevalam pratibhāsate
63. Nothing whatsoever is born here, nor does the world and so forth truly perish. It merely appears, just like a dream to one who is asleep.
अविद्यमाने पृथ्व्यादौ प्रतिभामात्ररूपिणि ।
सर्गे क इव संरम्भस्त्यागादानैश्चिदम्बरे ॥ ६४ ॥
avidyamāne pṛthvyādau pratibhāmātrarūpiṇi ,
sarge ka iva saṃrambhastyāgādānaiścidambare 64
64. avidyamāne pṛthvyādau pratibhāmātrarūpiṇi sarge
kaḥ iva saṃrambhaḥ tyāgādānaiḥ ca cidambare
64. pṛthvyādau avidyamāne pratibhāmātrarūpiṇi sarge
kaḥ iva saṃrambhaḥ cidambare ca tyāgādānaiḥ
64. When the earth and other elements are non-existent, being merely of the nature of appearance, what kind of exertion (saṃrambha) can there be in creation (sarga), or through acts of giving up and taking, within the expanse of consciousness (cidambara)?
न देहः प्रतिभातोऽस्ति पृथ्व्यादिकारणान्वितः ।
केवलं ब्रह्मचिन्मात्रमेवात्मन्येव संस्थितम् ॥ ६५ ॥
na dehaḥ pratibhāto'sti pṛthvyādikāraṇānvitaḥ ,
kevalaṃ brahmacinmātramevātmanyeva saṃsthitam 65
65. na dehaḥ pratibhātaḥ asti pṛthvyādikāraṇānvitaḥ
kevalam brahmacinmātram eva ātmani eva saṃsthitam
65. pṛthvyādikāraṇānvitaḥ dehaḥ na pratibhātaḥ asti
kevalam brahmacinmātram eva ātmani eva saṃsthitam
65. No body (deha) appears to exist, endowed with causal elements like earth and so forth. Only the supreme reality (brahman), consisting merely of consciousness (cit), is established solely within the Self (ātman).
बुद्ध्यादेः कारणत्वं च द्वैतैक्यासंभवान्न सत् ।
अनेनेदं क्रियत इत्यस्यार्थं याति संभवात् ॥ ६६ ॥
buddhyādeḥ kāraṇatvaṃ ca dvaitaikyāsaṃbhavānna sat ,
anenedaṃ kriyata ityasyārthaṃ yāti saṃbhavāt 66
66. buddhyādeḥ kāraṇatvam ca dvaitaikyāsaṃbhavāt na sat
anena idam kriyate iti asya artham yāti saṃbhavāt
66. buddhyādeḥ kāraṇatvam ca dvaitaikyāsaṃbhavāt na sat
anena idam kriyate iti asya artham saṃbhavāt yāti
66. And the causality of the intellect (buddhi) and other faculties is not truly existent, because neither duality (dvaita) nor absolute unity (ekya) is possible for them. The statement "this is done by that" only takes on meaning through conventional possibility (sambhavāt).
अहेतुरक्रमं भाति चिति कल्पक्रियागणः ।
क्षणेनैव यथा स्वप्ने मृतिजन्मादि सत्वराः ॥ ६७ ॥
aheturakramaṃ bhāti citi kalpakriyāgaṇaḥ ,
kṣaṇenaiva yathā svapne mṛtijanmādi satvarāḥ 67
67. ahetuḥ akramam bhāti citi kalpakriyāgaṇaḥ
kṣaṇena eva yathā svapne mṛtijanmādi satvarāḥ
67. citi ahetuḥ akramam kalpakriyāgaṇaḥ bhāti
yathā svapne mṛtijanmādi kṣaṇena eva satvarāḥ
67. A multitude of imagined actions (kalpa) appears in consciousness without cause or sequence, just as swiftly, in a dream, phenomena like death and birth occur.
खमेव पृथ्वी खं शैलाः खमेव दृढभित्तयः ।
खमेव लोकाः स्पन्दः खं सर्गसंवेदनं चितेः ॥ ६८ ॥
khameva pṛthvī khaṃ śailāḥ khameva dṛḍhabhittayaḥ ,
khameva lokāḥ spandaḥ khaṃ sargasaṃvedanaṃ citeḥ 68
68. kham eva pṛthvī kham śailāḥ kham eva dṛḍhabhittayaḥ
kham eva lokāḥ spandaḥ kham sargasaṃvedanam citeḥ
68. pṛthvī kham eva śailāḥ kham dṛḍhabhittayaḥ kham eva
lokāḥ kham eva spandaḥ kham citeḥ sargasaṃvedanam
68. Space itself is the earth; space is the mountains; space itself is the strong walls. Space itself is the worlds. Pulsation is space, and the awareness of creation (sarga) belongs to consciousness (citi).
व्योमभित्तौ जगच्चित्रं चिद्रङ्गमयमाततम् ।
नोदेति नास्तमायाति न शाम्यति न ताम्यति ॥ ६९ ॥
vyomabhittau jagaccitraṃ cidraṅgamayamātatam ,
nodeti nāstamāyāti na śāmyati na tāmyati 69
69. vyomabhittau jagatcitram citraṅgamayam ātatam
na udeti na astam āyāti na śāmyati na tāmyati
69. vyomabhittau cidraṅgamayam ātatam jagatcitram
na udeti na astam āyāti na śāmyati na tāmyati
69. On the canvas of space (vyoma), the world-picture, which is pervaded by the stage of consciousness (cit) and is ever-extended, neither arises nor sets, neither ceases nor fades.
चिद्वारिणि जगत्तुङ्गतरङ्गद्रवरूपिणि ।
किं नु वा कथमुत्पन्नं किं शान्तं च कदा कथम् ॥ ७० ॥
cidvāriṇi jagattuṅgataraṅgadravarūpiṇi ,
kiṃ nu vā kathamutpannaṃ kiṃ śāntaṃ ca kadā katham 70
70. citvāriṇi jagattuṅgataraṅgadravarūpiṇi kim nu
vā katham utpannam kim śāntam ca kadā katham
70. citvāriṇi jagattuṅgataraṅgadravarūpiṇi kim nu
vā katham utpannam kim ca śāntam kadā katham
70. In the waters of consciousness (cit), which embody the fluid form of the world's lofty waves, what indeed or how has anything arisen? And what has truly ceased, and when or how?
शान्ते महाचिदाकाशे जगच्छून्यत्वशालिनि ।
चेत्यासंभवतः सन्ति नोदयास्तमयौ कुतः ॥ ७१ ॥
śānte mahācidākāśe jagacchūnyatvaśālini ,
cetyāsaṃbhavataḥ santi nodayāstamayau kutaḥ 71
71. śānte mahācidākāśe jagacchūnyatvaśālini
cetyāsaṃbhavataḥ santi na udayāstamayau kutaḥ
71. śānte mahācidākāśe jagacchūnyatvaśālini
cetyāsaṃbhavataḥ na udayāstamayau santi kutaḥ
71. In the serene, vast expanse of consciousness (mahā-cit-ākāśa), which is characterized by the world's voidness, how can there be any rising or setting when no objects of consciousness (cetya) truly exist?
पर्वता गगनायन्ते गगनं पर्वतायते ।
संवेदनप्रयोगेण ब्रह्मणः सर्गता स्थितौ ॥ ७२ ॥
parvatā gaganāyante gaganaṃ parvatāyate ,
saṃvedanaprayogeṇa brahmaṇaḥ sargatā sthitau 72
72. parvatāḥ gaganāyante gaganaṃ parvatāyate
saṃvedanaprayogeṇa brahmaṇaḥ sargatā sthitau
72. saṃvedanaprayogeṇa parvatāḥ gaganāyante gaganaṃ
parvatāyate brahmaṇaḥ sargatā sthitau (asti)
72. Through the application of pure perception (saṃvedana), mountains can become like the sky and the sky can become like mountains. This is how the creative power (sargatā) of Brahman (brahman) manifests in existence.
संविच्चूर्णप्रयोगेण निमेषार्धेन योगिनः ।
कुर्वन्ति जगदाकाशमाकाशं त्रिजगन्ति च ॥ ७३ ॥
saṃviccūrṇaprayogeṇa nimeṣārdhena yoginaḥ ,
kurvanti jagadākāśamākāśaṃ trijaganti ca 73
73. saṃviccūrṇaprayogeṇa nimeṣārdhena yoginaḥ
kurvanti jagat ākāśam ākāśaṃ trijaganti ca
73. yoginaḥ saṃviccūrṇaprayogeṇa nimeṣārdhena jagat
ākāśam kurvanti ca ākāśaṃ trijaganti (kurvanti)
73. With the mere application of the essence of consciousness (saṃvit-cūrṇa), yogis (yogin) can, in half a blink, transform the world into vast space (ākāśa), and conversely, transform space into the three worlds (trijagat).
सिद्धसंकल्पनगराण्यसंख्यानि यथाम्बरे ।
तथा सर्गसहस्राणि सन्ति तानि तु चिन्नभः ॥ ७४ ॥
siddhasaṃkalpanagarāṇyasaṃkhyāni yathāmbare ,
tathā sargasahasrāṇi santi tāni tu cinnabhaḥ 74
74. siddhasaṃkalpanagarāṇi asaṃkhyāni yathā ambare
tathā sargasahasrāṇi santi tāni tu cinnabhaḥ
74. yathā ambare asaṃkhyāni siddhasaṃkalpanagarāṇi (santi)
tathā sargasahasrāṇi santi tāni tu cinnabhaḥ (eva)
74. Just as countless cities formed by perfected resolve (saṅkalpa) appear in the sky, similarly thousands of creations (sarga) exist, and these are nothing but the expanse of consciousness (cit-nabhas).
महार्णवे यथावर्ता अन्योन्यमपि मिश्रिताः ।
पृथगेवावतिष्ठन्ते पयसोऽन्ये च नैव ते ॥ ७५ ॥
mahārṇave yathāvartā anyonyamapi miśritāḥ ,
pṛthagevāvatiṣṭhante payaso'nye ca naiva te 75
75. mahārṇave yathā āvartāḥ anyonyam api miśritāḥ
pṛthak eva avatiṣṭhante payasaḥ anye ca na eva te
75. yathā mahārṇave anyonyam api miśritāḥ āvartāḥ
payasaḥ pṛthak eva avatiṣṭhante te ca anye na eva
75. Just as whirlpools in the great ocean, even though they are mixed with one another, still remain separate from the water, and yet they are not different from it.
महाचिति महासर्गा अन्योन्यमपि मिश्रिताः ।
पृथगेवावतिष्ठन्ते व्यतिरिक्ता न ते ततः ॥ ७६ ॥
mahāciti mahāsargā anyonyamapi miśritāḥ ,
pṛthagevāvatiṣṭhante vyatiriktā na te tataḥ 76
76. mahāciti mahāsargāḥ anyonyam api miśritāḥ
pṛthak eva avatiṣṭhante vyatiriktāḥ na te tataḥ
76. mahāciti anyonyam api miśritāḥ mahāsargāḥ
pṛthak eva avatiṣṭhante te tataḥ vyatiriktāḥ na
76. In the great consciousness, the great creations, even though they are mixed with one another, still remain separate; yet, they are not distinct from that (consciousness).
सर्गात्सर्गान्तरालोके या प्रबुद्धस्य योगिनः ।
सिद्धलोकान्तरे प्राप्तिः सैवेति विबुधोक्तयः ॥ ७७ ॥
sargātsargāntarāloke yā prabuddhasya yoginaḥ ,
siddhalokāntare prāptiḥ saiveti vibudhoktayaḥ 77
77. sargāt sargāntarāloke yā prabuddhasya yoginaḥ
siddhalokāntare prāptiḥ sā eva iti vibudhoktayaḥ
77. yā prabuddhasya yoginaḥ sargāt sargāntarāloke
prāptiḥ sā eva siddhalokāntare iti vibudhoktayaḥ
77. The attainment (prāpti) that an awakened practitioner of yoga (yogin) experiences when traversing between creations and their realms, is indeed that very arrival into the world of the perfected ones – these are the statements of the wise.
अविनाशिनि भूतानि स्थितानि परमे शिवे ।
व्योम्नीव शून्यतोल्लासाः सर्गवर्गा निरर्गलम् ॥ ७८ ॥
avināśini bhūtāni sthitāni parame śive ,
vyomnīva śūnyatollāsāḥ sargavargā nirargalam 78
78. avināśini bhūtāni sthitāni parame śive vyomni
iva śūnyatollāsāḥ sargavargāḥ nirargalam
78. bhūtāni avināśini parame śive sthitāni
sargavargāḥ vyomni iva śūnyatollāsāḥ nirargalam
78. All beings are situated in the indestructible, supreme Śiva. The classes of creation appear unobstructed, just like the manifestations of emptiness in space.
परमार्थनिजामोदाः सहजाः सर्गविभ्रमाः ।
नोद्यन्ति नोपशाम्यन्ति लेखा इव शिलोदरे ॥ ७९ ॥
paramārthanijāmodāḥ sahajāḥ sargavibhramāḥ ,
nodyanti nopaśāmyanti lekhā iva śilodare 79
79. paramārthanijāmodāḥ sahajāḥ sargavibhramāḥ na
udyanti na upaśāmyanti lekhāḥ iva śilodare
79. sargavibhramāḥ sahajāḥ paramārthanijāmodāḥ
śilodare lekhāḥ iva na udyanti na upaśāmyanti
79. The delusive appearances of creation (sargavibhramāḥ), which are in their true nature the inherent joys of ultimate reality (paramārtha), neither arise nor subside, just like lines engraved on the surface of a rock.
अन्योन्यं कुसुमामोदा मिलिता अप्यमीलिताः ।
व्योमरूपास्तथा सर्गा अन्योन्यं सिद्धभूमयः ॥ ८० ॥
anyonyaṃ kusumāmodā militā apyamīlitāḥ ,
vyomarūpāstathā sargā anyonyaṃ siddhabhūmayaḥ 80
80. anyonyam kusumāmodāḥ militāḥ api amīlitāḥ
vyomarūpāḥ tathā sargāḥ anyonyam siddhabhūmayaḥ
80. kusumāmodāḥ anyonyam militāḥ api amīlitāḥ
tathā sargāḥ vyomarūpāḥ anyonyam siddhabhūmayaḥ
80. Like flower fragrances, which are mutually mingled yet remain distinct, so too are creations (sargāḥ) of the nature of space, and they are mutually realized states (siddhabhūmayaḥ).
संकल्पाकाशरूपत्वात्सर्वानुभववत्स्थितेः ।
तनुसंकल्पमोहानां सत्याश्च मननोक्तयः ॥ ८१ ॥
saṃkalpākāśarūpatvātsarvānubhavavatsthiteḥ ,
tanusaṃkalpamohānāṃ satyāśca mananoktayaḥ 81
81. saṃkalpākāśarūpatvāt sarvānubhavavatsthiteḥ
tanusaṃkalpamohānām satyāḥ ca mananoktayaḥ
81. saṃkalpākāśarūpatvāt sarvānubhavavatsthiteḥ
tanusaṃkalpamohānām mananoktayaḥ ca satyāḥ
81. Due to the nature of conceptualization (saṃkalpa) as space, and its existence being like all experience, even the mental expressions of subtle intentions and delusions are real.
न ज्ञानवादिता सत्या न बाह्यानर्थवादिता ।
यथावेदनमेतानि वेदनानि फलन्ति वः ॥ ८२ ॥
na jñānavāditā satyā na bāhyānarthavāditā ,
yathāvedanametāni vedanāni phalanti vaḥ 82
82. na jñānavāditā satyā na bāhyānarthavāditā
yathāvedanam etāni vedanāni phalanti vaḥ
82. jñānavāditā satyā na bāhyānarthavāditā na
etāni vedanāni vaḥ yathāvedanam phalanti
82. Neither is the assertion of knowledge (jñānavāditā) truly valid, nor is the assertion of the meaninglessness of external things (bāhyānarthavāditā) truly valid. Instead, these perceptions (vedanāni) manifest for you just as they are experienced.
चिति चित्त्वं यदस्त्यन्तर्जगदित्येव भाविते ।
भेदो द्रवत्वपयसोरिव नात्रोपपद्यते ॥ ८३ ॥
citi cittvaṃ yadastyantarjagadityeva bhāvite ,
bhedo dravatvapayasoriva nātropapadyate 83
83. citi cittvaṃ yat asti antaḥ jagat iti eva bhāvite
bhedaḥ dravatvapayasoḥ iva na atra upapadyate
83. yat cittvaṃ citi antaḥ asti,
jagat iti eva bhāvite,
atra dravatvapayasoḥ iva bhedaḥ na upapadyate
83. When the essential nature of consciousness (cittva) is present within consciousness itself, and the world is understood as simply an appearance within that consciousness, then no distinction can logically be established here, just as there is no true separation between the fluidity and the water itself.
कालो जगन्ति भुवनान्यहमक्षवर्गस्त्वं तानि तत्र च तथेति च सर्वमेकम् ।
चिद्व्योम शान्तमजमव्ययमीश्वरात्म रागादयः खलु न केचन संभवन्ति ॥ ८४ ॥
kālo jaganti bhuvanānyahamakṣavargastvaṃ tāni tatra ca tatheti ca sarvamekam ,
cidvyoma śāntamajamavyayamīśvarātma rāgādayaḥ khalu na kecana saṃbhavanti 84
84. kālaḥ jaganti bhuvanāni aham akṣavargaḥ
tvaṃ tāni tatra ca tathā iti ca sarvam
ekam cidvyoma śāntam ajam avyayam īśvarātma
rāgādayaḥ khalu na kecana saṃbhavanti
84. kālaḥ,
jaganti,
bhuvanāni,
aham,
akṣavargaḥ,
tvam,
tāni,
ca tatra,
ca tathā iti,
sarvam ekam (asti).
cidvyoma śāntam ajam avyayam īśvarātma (asti).
khalu kecana rāgādayaḥ na saṃbhavanti.
84. Time, the worlds, the realms, I, the senses, you, those entities, and all that exists there, and so on - all of this is truly one. This consciousness-ether (cidvyoma) is tranquil, unborn, imperishable, and the very Self (ātman) of the Lord (Īśvara). Indeed, no attachments (rāga) or similar afflictions whatsoever can arise within it.

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 (current chapter) 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