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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-4

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श्रीवसिष्ठ उवाच ।
साहंतादिजगच्छान्तौ बोधे संवित्कलात्मनि ।
संशान्तदीपसंकाशस्त्यागः सिद्ध्यति नान्यथा ॥ १ ॥
śrīvasiṣṭha uvāca ,
sāhaṃtādijagacchāntau bodhe saṃvitkalātmani ,
saṃśāntadīpasaṃkāśastyāgaḥ siddhyati nānyathā 1
1. śrīvasiṣṭha uvāca saahaṃtādijagacchāntau bodhe saṃvitkalātmani
saṃśāntadīpasaṅkāśaḥ tyāgaḥ siddhyati na anyathā
1. śrīvasiṣṭha uvāca saahaṃtādijagacchāntau bodhe saṃvitkalātmani
saṃśāntadīpasaṅkāśaḥ tyāgaḥ siddhyati anyathā na
1. Śrī Vasiṣṭha said: Renunciation (tyāga) that resembles a lamp with a settled flame (saṃśāntadīpasaṅkāśa) is perfected only when the world (jagat) - with its ego (ahaṅkāra) and similar constructs - ceases, and when there is realization (bodhe) of the essential nature (ātman) as an aspect of consciousness (saṃvit-kalā); it is not accomplished otherwise.
न त्यागः कर्मसंत्यागो बोधस्त्याग इति स्मृतः ।
अजगत्प्रतिभैकात्मा योऽनहंतादिरव्ययः ॥ २ ॥
na tyāgaḥ karmasaṃtyāgo bodhastyāga iti smṛtaḥ ,
ajagatpratibhaikātmā yo'nahaṃtādiravyayaḥ 2
2. na tyāgaḥ karmasaṃtyāgaḥ bodhaḥ tyāgaḥ iti smṛtaḥ
ajagatpratibhaikātmā yaḥ anahaṃtādiḥ avyayaḥ
2. karmasaṃtyāgaḥ tyāgaḥ na yaḥ ajagatpratibhaikātmā
anahaṃtādiḥ avyayaḥ bodhaḥ tyāgaḥ iti smṛtaḥ
2. Renunciation (tyāga) is not the mere abandonment of actions (karma). Rather, that knowledge (bodha) is considered true renunciation (tyāga) which has the non-appearance of the world as its sole essence (ātman), which is free from ego (ahaṅkāra) and similar concepts, and which is imperishable.
अयं सोहमिदं तन्म इति निःस्नेहदीपवत् ।
शान्ते परमनिर्वाणे प्रबोधात्मेति शिष्यते ॥ ३ ॥
ayaṃ sohamidaṃ tanma iti niḥsnehadīpavat ,
śānte paramanirvāṇe prabodhātmeti śiṣyate 3
3. ayam saḥ aham idam tat me iti niḥsneha-dīpavat
śānte parama-nirvāṇe prabodha-ātma iti śiṣyate
3. ayam saḥ aham idam tat me iti niḥsneha-dīpavat
śānte parama-nirvāṇe prabodha-ātma iti śiṣyate
3. The notions 'this is me' and 'that is mine' completely vanish, just like a lamp without oil. In the tranquil state of supreme liberation (nirvāṇa), only the awakened essence (ātman) thus remains.
अयं सोहमिदं तन्मे शान्तमित्येव यस्य नो ।
न ज्ञानं तस्य नो शान्तिर्न त्यागो न च निर्वृतिः ॥ ४ ॥
ayaṃ sohamidaṃ tanme śāntamityeva yasya no ,
na jñānaṃ tasya no śāntirna tyāgo na ca nirvṛtiḥ 4
4. ayam saḥ aham idam tat me śāntam iti eva yasya no
na jñānam tasya no śāntiḥ na tyāgaḥ na ca nirvṛtiḥ
4. yasya ayam saḥ aham idam tat me iti śāntam eva no,
tasya na jñānam,
na śāntiḥ,
na tyāgaḥ,
na ca nirvṛtiḥ
4. If the notion 'this is me, that is mine' is not pacified in someone, then for that person there is neither true knowledge (jñāna), nor peace, nor renunciation, nor contentment.
ममेदमयमेवाहमित्येतावति यः क्षयः ।
बोधात्मा शिवमाशान्तं तस्मादन्यन्न विद्यते ॥ ५ ॥
mamedamayamevāhamityetāvati yaḥ kṣayaḥ ,
bodhātmā śivamāśāntaṃ tasmādanyanna vidyate 5
5. mama idam ayam eva aham iti etāvati yaḥ kṣayaḥ
bodha-ātma śivam āśāntam tasmāt anyat na vidyate
5. yaḥ kṣayaḥ mama idam ayam eva aham iti etāvati,
(saḥ) bodha-ātma (asti,
saḥ) śivam āśāntam (asti).
tasmāt anyat na vidyate.
5. The dissolution that occurs in the notions 'this is mine' and 'this very self am I' is complete. That awakened essence (ātman) is the auspicious (śiva) and supremely tranquil state; nothing else exists beyond it.
अहमंशे विदा क्षीणे सर्वमेव क्षयं गतम् ।
न किंचिच्च क्वचित्क्षीणं निर्वाणैकघनं स्थितम् ॥ ६ ॥
ahamaṃśe vidā kṣīṇe sarvameva kṣayaṃ gatam ,
na kiṃcicca kvacitkṣīṇaṃ nirvāṇaikaghanaṃ sthitam 6
6. aham aṃśe vidā kṣīṇe sarvam eva kṣayam gatam na
kiñcit ca kvacit kṣīṇam nirvāṇa-eka-ghanam sthitam
6. yadā aham aṃśe vidā kṣīṇe (sati),
tadā sarvam eva kṣayam gatam.
api ca kiñcit ca kvacit na kṣīṇam (asti),
nirvāṇa-eka-ghanam sthitam (asti).
6. When the aspect of 'I' (aham) is dissolved by true knowledge, then indeed everything has gone to an end. Yet, nothing whatsoever is diminished anywhere; rather, it remains as a singular, solid mass of liberation (nirvāṇa).
अहविदनहंवित्त्वादेव शाम्यत्यविघ्नतः ।
एतावन्मात्रसाध्येयं किमिवेयं कदर्थना ॥ ७ ॥
ahavidanahaṃvittvādeva śāmyatyavighnataḥ ,
etāvanmātrasādhyeyaṃ kimiveyaṃ kadarthanā 7
7. ahaṃ-vid anahaṃ-vittvāt eva śāmyati avighnataḥ
etāvat-mātra-sādhyā iyam kim iva iyam kadarthanā
7. iyam ahaṃ-vid anahaṃ-vittvāt eva avighnataḥ
śāmyati iyam etāvat-mātra-sādhyā kim iva kadarthanā
7. The ego-sense (ahaṃ-vit) ceases without obstruction (avighnataḥ) simply (eva) through the understanding of the non-ego (anahaṃ-vittvāt). This (state) is achievable by merely this much; what, then, is the point of such a struggle (kadarthanā)?
अहंनाहमिति भ्रान्तिर्न च चित्त्वादृतेऽस्ति सा ।
चित्त्वं चाकाशविशदमतः क्वैषा भ्रमस्थितिः ॥ ८ ॥
ahaṃnāhamiti bhrāntirna ca cittvādṛte'sti sā ,
cittvaṃ cākāśaviśadamataḥ kvaiṣā bhramasthitiḥ 8
8. ahaṃ na aham iti bhrāntiḥ na ca cittvāt ṛte asti sā
cittvam ca ākāśa-viśadam ataḥ kva eṣā bhrama-sthitiḥ
8. sā ahaṃ na aham iti bhrāntiḥ ca cittvāt ṛte na asti
cittvam ca ākāśa-viśadam ataḥ eṣā bhrama-sthitiḥ kva
8. The delusion 'I am not the Self' (ahaṃ na aham) does not exist apart from consciousness (cittva). And consciousness (cittva) itself is as clear as space (ākāśa). Therefore, where can this state of delusion (bhrama-sthiti) truly exist?
न भ्रमो भ्रमणं नैव न भ्रान्तिर्भ्रामकोऽस्ति वा ।
अनालोकनमेवेदमालोकान्नेदमस्ति ते ॥ ९ ॥
na bhramo bhramaṇaṃ naiva na bhrāntirbhrāmako'sti vā ,
anālokanamevedamālokānnedamasti te 9
9. na bhramaḥ bhramaṇam na eva na bhrāntiḥ bhrāmakaḥ
asti vā anālokanam eva idam ālokanāt na idam asti te
9. bhramaḥ na bhramaṇam ca eva na bhrāntiḥ na vā bhrāmakaḥ
na asti idam anālokanam eva ālokanāt te idam na asti
9. Neither delusion (bhrama), nor any wandering (bhramaṇa), nor illusion (bhrānti), nor any deluder (bhrāmaka) truly exists. This (apparent confusion) is merely a lack of true vision (anālokana). Through proper vision (ālokana), this (delusion) does not exist for you.
विद्धि चिन्मात्रमेवेदमसद्रूपोपमं ततम् ।
तेनालं मौनमास्स्वैवं सर्वं निर्वाणमात्रकम् ॥ १० ॥
viddhi cinmātramevedamasadrūpopamaṃ tatam ,
tenālaṃ maunamāssvaivaṃ sarvaṃ nirvāṇamātrakam 10
10. viddhi cit-mātram eva idam asat-rūpa-upamam tatam
tena alam maunam āssva evam sarvam nirvāṇa-mātrakam
10. idam asat-rūpa-upamam tatam cit-mātram eva viddhi
tena alam evam maunam āssva sarvam nirvāṇa-mātrakam
10. Understand this (reality) to be pure consciousness (cit-mātram) alone, pervading all, yet resembling an unreal form (asat-rūpopamam). Therefore, cease (external activity)! Abide in silence (mauna) in this manner, for all is merely final liberation (nirvāṇa).
येनैवाशु निमेषेण त्वहमित्येव चेतति ।
तेनैव नाहमित्येव चेतित्वाशु न शोच्यते ॥ ११ ॥
yenaivāśu nimeṣeṇa tvahamityeva cetati ,
tenaiva nāhamityeva cetitvāśu na śocyate 11
11. yena eva āśu nimeṣeṇa tu aham iti eva cetati
tena eva na aham iti eva cetitvā āśu na śocyate
11. yena eva nimeṣeṇa āśu aham iti eva cetati,
tena eva na aham iti eva āśu cetitvā na śocyate
11. That by which one quickly perceives 'I am' in a blink of an eye, by that very same means, having swiftly perceived 'I am not,' one is not grieved.
अहंभावं नभोर्थेन निर्वाच्यारूढबाणवत् ।
अजस्रमाशु वाऽक्षीणं तिष्ठावष्टब्धतत्पदः ॥ १२ ॥
ahaṃbhāvaṃ nabhorthena nirvācyārūḍhabāṇavat ,
ajasramāśu vā'kṣīṇaṃ tiṣṭhāvaṣṭabdhatatpadaḥ 12
12. ahaṃbhāvam nabhaḥ arthena nirvācya ārūḍhabāṇavat
ajasram āśu vā akṣīṇam tiṣṭha avaṣṭabdhatatpadaḥ
12. ahaṃbhāvam nabhaḥ arthena nirvācya ārūḍhabāṇavat
ajasram vā āśu akṣīṇam avaṣṭabdhatatpadaḥ tiṣṭha
12. Dissolve the ego (ahaṅkāra) into the void, rendering it indescribable like space, and like an arrow that has been shot (and cannot be recalled). Constantly, or swiftly and unfailingly, remain firmly established in that supreme state (tat-pada).
सनभोर्थामहन्तां त्वं चेतन्नेवमनारतम् ।
सर्वभावैरनारूढो भव तीर्णभवार्णवः ॥ १३ ॥
sanabhorthāmahantāṃ tvaṃ cetannevamanāratam ,
sarvabhāvairanārūḍho bhava tīrṇabhavārṇavaḥ 13
13. sanabhaḥarthām ahantām tvam cetat evam anāratam
sarvabhāvaiḥ anārūḍhaḥ bhava tīrṇabhavārṇavaḥ
13. tvam evam anāratam sanabhaḥarthām ahantām cetat
sarvabhāvaiḥ anārūḍhaḥ tīrṇabhavārṇavaḥ bhava
13. You, constantly perceiving the ego (ahaṅkāra) as possessing the nature of space (i.e., void), thus become unaffected by all states of being, and thereby transcend the ocean of existence (saṃsāra).
स्वभावमात्रविजये स्वयं यस्य न वीरता ।
तस्योत्तमपदप्राप्तौ पशोर्ब्रूहि कथैव का ॥ १४ ॥
svabhāvamātravijaye svayaṃ yasya na vīratā ,
tasyottamapadaprāptau paśorbrūhi kathaiva kā 14
14. svabhāvamātravijaye svayam yasya na vīratā
tasya uttamapadaprāptau paśoḥ brūhi kathā eva kā
14. yasya svabhāvamātravijaye svayam vīratā na,
tasya paśoḥ uttamapadaprāptau kathā kā eva brūhi
14. If one lacks valor in conquering their own intrinsic nature (dharma) alone, then tell me, what chance does such a person, who is like an animal (paśu), have of attaining the supreme state?
षड्वर्गो निर्जितः पूर्वं येनोत्तमविदा स्वतः ।
भाजनं स महार्थानां नेतरो नरगर्दभः ॥ १५ ॥
ṣaḍvargo nirjitaḥ pūrvaṃ yenottamavidā svataḥ ,
bhājanaṃ sa mahārthānāṃ netaro naragardabhaḥ 15
15. ṣaḍvargaḥ nirjitaḥ pūrvam yena uttamavidā svataḥ
bhājanam sa mahārthānām na itaraḥ naragardabhaḥ
15. yena uttamavidā svataḥ pūrvam ṣaḍvargaḥ nirjitaḥ sa mahārthānām bhājanam.
itaraḥ naragardabhaḥ na.
15. That individual, who, having discerned the highest truth, has previously conquered by himself the group of six inner enemies (kāma, krodha, lobha, moha, mada, matsarya), is truly a worthy recipient of great achievements. No other man, who is like a foolish ass, is.
यस्य स्वान्तर्मनोवृत्तिर्जीयमाना जिताथवा ।
विषयः स विवेकानां स पुमानिति कथ्यते ॥ १६ ॥
yasya svāntarmanovṛttirjīyamānā jitāthavā ,
viṣayaḥ sa vivekānāṃ sa pumāniti kathyate 16
16. yasya sva-antar manovṛttiḥ jīyamānā jitā athavā
viṣayaḥ sa vivekānām sa pumān iti kathyate
16. yasya sva-antaḥ manovṛttiḥ jīyamānā athavā jitā (bhavati),
sa vivekānām viṣayaḥ (bhavati); sa iti pumān kathyate.
16. That individual whose inner mental activities (manovṛtti) are being conquered or have already been conquered is the object of discrimination for the wise, and such a one is truly called a 'man'.
अर्थो दृषदिवाम्भोधौ यो य आपतति त्वयि ।
तस्मादेव पलायस्व नाहमित्येव भावयन् ॥ १७ ॥
artho dṛṣadivāmbhodhau yo ya āpatati tvayi ,
tasmādeva palāyasva nāhamityeva bhāvayan 17
17. arthaḥ dṛṣadi iva ambhodhau yaḥ yaḥ āpatati tvayi
tasmāt eva palāyasva na aham iti eva bhāvayan
17. yaḥ yaḥ arthaḥ dṛṣadi iva ambhodhau tvayi āpatati,
tasmāt eva palāyasva,
"aham na" iti eva bhāvayan.
17. Whatever object or purpose comes to you, like a stone dropped into the ocean, flee from it, constantly reflecting, 'I am not that'.
नाहमस्मीति बुद्ध्वापि सोपपत्तिकमप्यलम् ।
जानानो ज्ञप्तिमात्रं च किमज्ञ इव मुह्यसि ॥ १८ ॥
nāhamasmīti buddhvāpi sopapattikamapyalam ,
jānāno jñaptimātraṃ ca kimajña iva muhyasi 18
18. na aham asmi iti buddhvā api sa-upapattikam api
alam jānānaḥ jñaptimātram ca kim ajñaḥ iva muhyasi
18. "aham na asmi" iti api sa-upapattikam alam buddhvā ca jñaptimātram jānānaḥ (tvam),
ajñaḥ iva kim muhyasi?
18. Why, even after realizing 'I am not this' with sufficient logical explanation, and knowing yourself to be mere consciousness (jñapti), do you remain deluded like an ignorant person?
न ज्ञेयमर्थतोऽस्तीह हेम्नीव कटकादिता ।
भ्रान्तिमात्रादृते सा च शाम्यत्यस्मरणेन ते ॥ १९ ॥
na jñeyamarthato'stīha hemnīva kaṭakāditā ,
bhrāntimātrādṛte sā ca śāmyatyasmaraṇena te 19
19. na jñeyam arthataḥ asti iha hemni iva kaṭakāditā
bhrāntimātrāt ṛte sā ca śāmyati asmraṇena te
19. iha arthataḥ jñeyam na asti hemni iva kaṭakāditā
sā ca bhrāntimātrāt ṛte te asmraṇena śāmyati
19. Essentially, there is no object of knowledge that truly exists here, just as the state of being a bracelet or other ornament in gold is not separate from the gold itself. This perception arises merely from delusion, and that delusion subsides for you by not dwelling on it.
यो यो भाव उदेत्यन्तस्त्वयि स्पन्द इवानिले ।
नाहमस्मीति चिद्वृत्त्या तमनाधारतां नय ॥ २० ॥
yo yo bhāva udetyantastvayi spanda ivānile ,
nāhamasmīti cidvṛttyā tamanādhāratāṃ naya 20
20. yaḥ yaḥ bhāvaḥ udeti antaḥ tvayi spandaḥ iva anile
na aham asmi iti citvṛttyā tam anādhāratām naya
20. anile spandaḥ iva tvayi antaḥ yaḥ yaḥ bhāvaḥ udeti
tam na aham asmi iti citvṛttyā anādhāratām naya
20. Whatever thought or mental state arises within you, just like a vibration in the air, lead that (thought) to the state of being without basis by means of the conscious thought, "I am not this."
लोभो लज्जा मदो मोहो येनादाविति नो जिताः ।
निरर्थकमनर्थेऽस्मिन्स किमर्थं प्रवर्तते ॥ २१ ॥
lobho lajjā mado moho yenādāviti no jitāḥ ,
nirarthakamanarthe'sminsa kimarthaṃ pravartate 21
21. lobhaḥ lajjā madaḥ mohaḥ yena ādau iti na jitāḥ
saḥ kim artham nirarthakam anarthe asmin pravartate
21. yena ādau lobhaḥ lajjā madaḥ mohaḥ iti na jitāḥ
saḥ asmin anarthe kim artham nirarthakam pravartate
21. Greed, false shame, pride, and delusion - for the one by whom these were not overcome at the outset, why does that person then engage purposelessly in this detrimental (cycle of existence)?
अहन्त्वं पवने स्पन्द इव यत्त्वयि संस्थितम् ।
परमात्मनि तन्नान्यदेतत्स्पन्द इवानिले ॥ २२ ॥
ahantvaṃ pavane spanda iva yattvayi saṃsthitam ,
paramātmani tannānyadetatspanda ivānile 22
22. ahantvam pavane spandaḥ iva yat tvayi saṃsthitam
paramātmani tat na anyat etat spandaḥ iva anile
22. yat ahantvam pavane spandaḥ iva tvayi saṃsthitam
tat paramātmani na anyat etat anile spandaḥ iva
22. The ego-sense (ahantva) that exists within you, like a vibration in the wind, is not distinct from the supreme (ātman), just as this vibration is not distinct from the air.
असर्गसंविदा सर्गः परेऽस्तोऽतिविराजते ।
संनिवेशविशेषेण दुरर्थोऽपि हि शोभते ॥ २३ ॥
asargasaṃvidā sargaḥ pare'sto'tivirājate ,
saṃniveśaviśeṣeṇa durartho'pi hi śobhate 23
23. asargasaṃvidā sargaḥ pare astaḥ ati virājate
saṃniveśaviśeṣeṇa durarthaḥ api hi śobhate
23. asargasaṃvidā sargaḥ pare astaḥ ati virājate
hi saṃniveśaviśeṣeṇa durarthaḥ api śobhate
23. Through the understanding of non-creation, creation, even when it has vanished in the Supreme (brahman), shines forth exceedingly. Indeed, by a special arrangement, even a seemingly meaningless thing appears beautiful.
परमात्मा तु नोदेति नास्तं याति कदाचन ।
न चास्मादन्यदस्तीति को भावोऽभाव एव वा ॥ २४ ॥
paramātmā tu nodeti nāstaṃ yāti kadācana ,
na cāsmādanyadastīti ko bhāvo'bhāva eva vā 24
24. paramātmā tu na udeti na astam yāti kadācana na
ca asmāt anyat asti iti kaḥ bhāvaḥ abhāvaḥ eva vā
24. paramātmā tu kadācana na udeti na astam yāti ca
asmāt anyat na asti iti kaḥ bhāvaḥ eva vā abhāvaḥ
24. The Supreme Self (ātman) neither rises nor sets at any time. And since there is nothing else apart from it, what (kind of) existence or non-existence can there be?
परं परे पूर्णं पूर्णे शान्तं शान्ते शिवं शिवे ।
इत्येवमात्रं विततं नाहं न च जगन्न धीः ॥ २५ ॥
paraṃ pare pūrṇaṃ pūrṇe śāntaṃ śānte śivaṃ śive ,
ityevamātraṃ vitataṃ nāhaṃ na ca jaganna dhīḥ 25
25. param pare pūrṇam pūrṇe śāntam śānte śivam śive
iti eva mātram vitatam na aham na ca jagat na dhīḥ
25. pare param pūrṇe pūrṇam śānte śāntam śive śivam iti
eva mātram vitatam aham na ca jagat na ca dhīḥ na
25. The Supreme (brahman) is in the Supreme, the Full in the Full, the Peaceful in the Peaceful, the Auspicious in the Auspicious. Only this much is pervaded; neither am I, nor the world, nor the intellect.
अनिर्वाणे विनिर्वाणं शान्तं शान्ते शिवे शिवम् ।
निर्वाणमप्यनिर्वाणं सनभोर्थं न वापि तत् ॥ २६ ॥
anirvāṇe vinirvāṇaṃ śāntaṃ śānte śive śivam ,
nirvāṇamapyanirvāṇaṃ sanabhorthaṃ na vāpi tat 26
26. anirvāṇe vinirvāṇam śāntam śānte śive śivam nirvāṇam
api anirvāṇam sa-nabhas-artham na vā api tat
26. anirvāṇe vinirvāṇam śānte śāntam śive śivam api
nirvāṇam anirvāṇam tat vā api sa-nabhas-artham na
26. Even in the un-liberated state, there is perfect liberation (nirvāṇa); the Peaceful (brahman) is in the Peaceful, and the Auspicious in the Auspicious. Even liberation (nirvāṇa) is un-liberated, and that (supreme reality) is not even merely 'having the essence of space'.
शस्त्राघाताः प्रसह्यन्ते सह्यन्ते व्याधिवेदनाः ।
नाहमित्येवमात्रस्य सहने का कदर्थना ॥ २७ ॥
śastrāghātāḥ prasahyante sahyante vyādhivedanāḥ ,
nāhamityevamātrasya sahane kā kadarthanā 27
27. śastrāghātāḥ prasahyante sahyante vyādhivedanāḥ
na aham iti eva mātrasya sahane kā kadarthanā
27. śastrāghātāḥ prasahyante,
vyādhivedanāḥ sahyante.
na aham iti eva mātrasya sahane kā kadarthanā?
27. Weapon blows can be endured, and the pains of disease can be endured. But if one simply endures this very sense of 'I' (ahaṅkāra), what further distress can there be?
जगत्पदार्थसार्थानामहमित्यक्षयोऽङ्कुरः ।
तस्मिन्निर्मूलतां याते जगन्निर्मूलतां गतम् ॥ २८ ॥
jagatpadārthasārthānāmahamityakṣayo'ṅkuraḥ ,
tasminnirmūlatāṃ yāte jagannirmūlatāṃ gatam 28
28. jagatpadārthasārthānām aham iti akṣayaḥ aṅkuraḥ
tasmin nirmūlatām yāte jagat nirmūlatām gatam
28. jagatpadārthasārthānām aham iti akṣayaḥ aṅkuraḥ.
tasmin nirmūlatām yāte,
jagat nirmūlatām gatam.
28. The 'I' (ahaṅkāra) is the inexhaustible sprout of all the collections of worldly objects. When that (ahaṅkāra) becomes rootless, the world itself becomes rootless.
बाष्पेणेवाहमर्थेन निःसारेणापि सारवत् ।
व्यामलः परमादर्शस्तच्छान्तौ संप्रसीदति ॥ २९ ॥
bāṣpeṇevāhamarthena niḥsāreṇāpi sāravat ,
vyāmalaḥ paramādarśastacchāntau saṃprasīdati 29
29. bāṣpeṇa iva ahamarthena niḥsāreṇa api sāravat
vyāmalaḥ paramādarśaḥ tat śāntau samprasīdati
29. vyāmalaḥ paramādarśaḥ bāṣpeṇa iva niḥsāreṇa api sāravat ahamarthena (ācchāditaḥ); tat śāntau samprasīdati.
29. The supreme, perfectly clear mirror becomes perfectly clear upon the cessation of the 'I'-sense (ahaṅkāra), which, like vapor, is essenceless yet appears to have substance.
अहमर्थः परे वायौ स्पन्दस्तत्प्रशमे तु तत् ।
अनिर्देश्यमनाभासमनन्तमजमव्ययम् ॥ ३० ॥
ahamarthaḥ pare vāyau spandastatpraśame tu tat ,
anirdeśyamanābhāsamanantamajamavyayam 30
30. ahamarthaḥ pare vāyau spandaḥ tatpraśame tu
tat anirdeśyam anābhāsam anantam ajam avyayam
30. ahamarthaḥ pare vāyau spandaḥ.
tu tatpraśame,
tat anirdeśyam anābhāsam anantam ajam avyayam (bhavati).
30. The 'I'-sense (ahaṅkāra) is a mere vibration (spanda) in the supreme space (brahman). But upon its cessation, That (brahman) is indescribable, without manifestation, endless, unborn, and unchangeable.
अहमर्थः पुरो द्रव्यप्रतिबिम्बप्रदश्चिति ।
तच्छान्तौ सा निराभासमनन्तमजमव्ययम् ॥ ३१ ॥
ahamarthaḥ puro dravyapratibimbapradaściti ,
tacchāntau sā nirābhāsamanantamajamavyayam 31
31. ahamarthaḥ puraḥ dravyapratibimbapradaḥ citi
tat śāntau sā nirābhāsam anantam ajam avyayam
31. ahamarthaḥ puraḥ dravyapratibimbapradaḥ citi
tat śāntau sā nirābhāsam anantam ajam avyayam
31. The ego-sense (ahamarthaḥ) projects reflections of external objects onto pure consciousness (citi). When that ego-sense subsides, pure consciousness becomes free from appearances, infinite, unborn, and imperishable.
अहमर्थाम्बुदे क्षीणे परमार्थशरन्नभः ।
परयानन्तया लक्ष्म्या स्वच्छयाच्छं विराजते ॥ ३२ ॥
ahamarthāmbude kṣīṇe paramārthaśarannabhaḥ ,
parayānantayā lakṣmyā svacchayācchaṃ virājate 32
32. ahamarthāmbude kṣīṇe paramārthaśarannabhaḥ parayā
anantayā lakṣmyā svacchayā accham virājate
32. ahamarthāmbude kṣīṇe (sati) paramārthaśarannabhaḥ
parayā anantayā svacchayā lakṣmyā accham virājate
32. When the cloud of the ego-sense (ahamarthaḥ) has dissipated, the autumn sky of ultimate reality (paramārtha) shines forth transparently with supreme, infinite, and pristine splendor.
अहमर्थमलोन्मुक्तमव्यक्तं ताम्रमङ्ग चेत् ।
तत्परं परमाभासं संपन्नं हेम कान्तिमत् ॥ ३३ ॥
ahamarthamalonmuktamavyaktaṃ tāmramaṅga cet ,
tatparaṃ paramābhāsaṃ saṃpannaṃ hema kāntimat 33
33. ahamarthamalonmuktam avyaktam tāmram aṅga cet
tat param paramābhāsam sampannam hema kāntimat
33. aṅga cet ahamarthamalonmuktam avyaktam tāmram (bhavet),
tat param paramābhāsam kāntimat hema sampannam (bhavati)
33. O dear, if the unmanifest (consciousness), likened to copper, is freed from the defilement of the ego-sense (ahamarthaḥ), then it becomes supreme, supremely radiant, lustrous gold.
यथा निरभिधार्थश्रीर्भजत्यव्यपदेश्यताम् ।
तथानहन्ताहन्तेयं ब्रह्मत्वमधिगच्छति ॥ ३४ ॥
yathā nirabhidhārthaśrīrbhajatyavyapadeśyatām ,
tathānahantāhanteyaṃ brahmatvamadhigacchati 34
34. yathā nirabhidhārthaśrīḥ bhajati avyapadeśyatām
tathā anahantāhantā iyam brahmatvam adhigacchati
34. yathā nirabhidhārthaśrīḥ avyapadeśyatām bhajati,
tathā iyam anahantāhantā brahmatvam adhigacchati
34. Just as the brilliance (śrī) of an object (artha) without a name (abhidhā) attains a state beyond definition, so too, this ego-sense (ahantā) that has become characterized by non-egoity (anahantā) achieves the nature of Brahman (brahman).
अस्त्यहन्त्वे स्थितं ब्रह्म सनामेव पदार्थवत् ।
शान्तवत्सदिवाभासं तद्वत्स व्यपदेशवान् ॥ ३५ ॥
astyahantve sthitaṃ brahma sanāmeva padārthavat ,
śāntavatsadivābhāsaṃ tadvatsa vyapadeśavān 35
35. asti ahantve sthitam brahma sanām eva padārthavat
śāntavat sat iva ābhāsam tadvat saḥ vyapadeśavān
35. brahma ahantve sthitam sanām eva padārthavat asti
śāntavat sat iva ābhāsam tadvat saḥ vyapadeśavān
35. Brahman, the supreme reality, abides within the sense of 'I-ness' (ahantva), always accompanied by a name, just like an ordinary object. It appears as truly existing and peaceful, and in this manner, it acquires a designation.
अहमर्थो जगद्बीजं यदि दग्धमभावनात् ।
तदहन्त्वं जगद्बन्ध इत्यादेः कलनैव का ॥ ३६ ॥
ahamartho jagadbījaṃ yadi dagdhamabhāvanāt ,
tadahantvaṃ jagadbandha ityādeḥ kalanaiva kā 36
36. ahamarthaḥ jagat bījam yadi dagdham abhāvanāt
tat ahantvam jagat bandhaḥ iti ādeḥ kalanā eva kā
36. yadi ahamarthaḥ jagat bījam abhāvanāt dagdham
tat ahantvam jagat bandhaḥ iti ādeḥ kā kalanā eva
36. If the 'I'-sense (ahamartha), which is the seed of the world, is extinguished through the cessation of mental conception (abhāvanāt), then what relevance remains for the idea that this 'I'-ness (ahantva) is the bondage of the world, or any similar notion?
सद्ब्रह्म शिवमात्मेति परे नामकलङ्किता ।
उदेत्यहन्ता कुम्भत्वादिव मृद्धातुविस्मृतिः ॥ ३७ ॥
sadbrahma śivamātmeti pare nāmakalaṅkitā ,
udetyahantā kumbhatvādiva mṛddhātuvismṛtiḥ 37
37. sat brahma śivam ātma iti pare nāmakalaṅkitā
udeti ahantā kumbhatvāt iva mṛt dhātu vismṛtiḥ
37. pare sat brahma śivam ātma iti nāmakalaṅkitā
ahantā udeti kumbhatvāt iva mṛt dhātu vismṛtiḥ
37. Even in the Supreme (Brahman), which is designated as 'real' (sat), 'Brahman', 'auspicious' (śivam), and the 'Self' (ātman), 'I'-ness (ahantā) arises, tainted by names. This is just as the concept of 'pot-ness' (kumbhatva) arises from the forgetfulness of the fundamental clay substance.
अहमर्थादियं बीजात्सत्ता बिम्बलतोत्थिता ।
यस्यां जगन्त्यनन्तानि फलान्यायान्ति यान्तिच ॥ ३८ ॥
ahamarthādiyaṃ bījātsattā bimbalatotthitā ,
yasyāṃ jagantyanantāni phalānyāyānti yāntica 38
38. ahamarthāt iyam bījāt sattā bimba latā utthitā
yasyām jaganti anantāni phalāni āyānti yānti ca
38. ahamarthāt bījāt iyam sattā bimbalatā utthitā
yasyām anantāni jaganti phalāni āyānti ca yānti
38. From the 'I'-sense (ahamartha), which acts as the seed, this existence (sattā) arises like a creeper of reflections. On this creeper, countless worlds (jaganti) constantly appear as fruits and then vanish.
साद्र्यब्ध्युर्वीनदी सेयं रूपालोकैषणादिका ।
अहमर्थस्य मरिचबीजस्यान्तश्चमत्कृतिः ॥ ३९ ॥
sādryabdhyurvīnadī seyaṃ rūpālokaiṣaṇādikā ,
ahamarthasya maricabījasyāntaścamatkṛtiḥ 39
39. sa-adri-abdhi-urvī-nadī sā iyam rūpa-āloka-eṣaṇā-ādikā.
aham-arthasya marica-bījasya antaḥ camatkṛtiḥ.
39. sā iyam sa-adri-abdhi-urvī-nadī rūpa-āloka-eṣaṇā-ādikā aham-arthasya marica-bījasya antaḥ camatkṛtiḥ.
39. This entire world - with its mountains, oceans, earth, and rivers - along with perceptions of form and various desires, is essentially the inner wonder within the 'I'-sense (aham-artha), much like the potency contained within a chili seed.
द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।
इत्यामोदोऽहमर्थोग्रकुसुमस्य विकासिनः ॥ ४० ॥
dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ ,
ityāmodo'hamarthograkusumasya vikāsinaḥ 40
40. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ.
iti āmodaḥ aham-artha-ugra-kusumasya vikāsinaḥ.
40. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ iti aham-artha-ugra-kusumasya vikāsinaḥ āmodaḥ.
40. The sky, the earth, the air, space, mountains, rivers, and the directions - all of this is the fragrance emanating from the blossoming, potent flower of the 'I'-sense (aham-artha).
अहमर्थः प्रविसृतः प्रकटीकुरुते जगत् ।
सद्रूपालोकमननं प्रवृत्त इव वासरः ॥ ४१ ॥
ahamarthaḥ pravisṛtaḥ prakaṭīkurute jagat ,
sadrūpālokamananaṃ pravṛtta iva vāsaraḥ 41
41. aham-arthaḥ pravsṛtaḥ prakaṭī-kurute jagat.
sat-rūpa-āloka-mananam pravṛttaḥ iva vāsaraḥ.
41. pravsṛtaḥ aham-arthaḥ jagat sat-rūpa-āloka-mananam prakaṭī-kurute,
pravṛttaḥ vāsaraḥ iva.
41. The expanded 'I'-sense (aham-artha) manifests the world, including the perception and thought of existing forms, just as the rising day reveals everything.
प्रवृत्तेन दिनेनार्थः प्रकटीक्रियते यथा ।
असज्जगदहन्त्वेन क्षणान्निर्मीयते तथा ॥ ४२ ॥
pravṛttena dinenārthaḥ prakaṭīkriyate yathā ,
asajjagadahantvena kṣaṇānnirmīyate tathā 42
42. pravṛttena dinena arthaḥ prakaṭī-kriyate yathā.
asat jagat aham-tvena kṣaṇāt nirmīyate tathā.
42. yathā pravṛttena dinena arthaḥ prakaṭī-kriyate,
tathā asat jagat aham-tvena kṣaṇāt nirmīyate.
42. Just as an object is revealed by the dawn of a new day, so too is the unreal world instantly created by the 'I'-ness (aham-tva).
अहमित्यर्थदुस्तैललवो ब्रह्मणि वारिणि ।
प्रसृतो यत्तदाश्वेतत्त्रिजगच्चक्रकं स्थितम् ॥ ४३ ॥
ahamityarthadustailalavo brahmaṇi vāriṇi ,
prasṛto yattadāśvetattrijagaccakrakaṃ sthitam 43
43. aham iti artha-dustaila-lavaḥ brahmaṇi vāriṇi
prasṛtaḥ yat tadā āśvetat trijagac-cakrakam sthitam
43. yat tadā aham iti artha-dustaila-lavaḥ brahmaṇi vāriṇi prasṛtaḥ,
(tat) trijagac-cakrakam āśvetat sthitam.
43. When that extremely stubborn particle of "I" (ahaṅkāra) consciousness spreads within the water of Brahman, then this entire wheel of the three worlds becomes illuminated and established.
उन्मेषमात्रेणाहन्ता जगन्त्यनुभवत्यहो ।
न निमेषेण दृगिव सत्यानीत्यप्यसन्त्यलम् ॥ ४४ ॥
unmeṣamātreṇāhantā jagantyanubhavatyaho ,
na nimeṣeṇa dṛgiva satyānītyapyasantyalam 44
44. unmeṣa-mātreṇa ahantā jaganti anubhavati aho na
nimeṣeṇa dṛk iva satyāni iti api asanti alam
44. aho,
ahantā unmeṣa-mātreṇa jaganti anubhavati.
(jaganti) dṛk nimeṣeṇa iva na (anubhavati).
satyāni iti api,
(tāni) alam asanti.
44. Oh, the ego-sense (ahaṅkāra) perceives the worlds by its mere manifestation. Unlike an eye, whose perception ceases with its closing, these worlds, though seemingly real, are indeed utterly unreal.
अहमर्थे प्रविसृते संसारो ह्यनुभूयते ।
नान्तर्भूय परिक्षीणे लोचनस्येव तारके ॥ ४५ ॥
ahamarthe pravisṛte saṃsāro hyanubhūyate ,
nāntarbhūya parikṣīṇe locanasyeva tārake 45
45. aham-arthe pravisṛte saṃsāraḥ hi anubhūyate
na antar-bhūya parikṣīṇe locanasya iva tārake
45. hi,
aham-arthe pravisṛte (sati),
saṃsāraḥ anubhūyate.
antar-bhūya parikṣīṇe (aham-arthe sati),
na (anubhūyate),
locanasya tārake iva.
45. Indeed, when the ego-sense (ahaṅkāra) is expanded, the cycle of worldly existence (saṃsāra) is experienced. This experience does not occur when the ego-sense has become internally absorbed and completely dwindled, just as (perception does not occur) when the pupil of an eye is exhausted.
अहमंशे निरंशत्वं नीते शाश्वतसंविदा ।
शाम्यतीयमशेषेण संसारमृगतृष्णिका ॥ ४६ ॥
ahamaṃśe niraṃśatvaṃ nīte śāśvatasaṃvidā ,
śāmyatīyamaśeṣeṇa saṃsāramṛgatṛṣṇikā 46
46. aham-aṃśe niraṃśatvam nīte śāśvata-saṃvidā
śāmyati iyam aśeṣeṇa saṃsāra-mṛgatṛṣṇikā
46. yat śāśvata-saṃvidā aham-aṃśe niraṃśatvam nīte (sati),
(tadā) iyam saṃsāra-mṛgatṛṣṇikā aśeṣeṇa śāmyati.
46. When the individual aspect of "I" (ahaṅkāra) is led to a state of indivisibility by eternal consciousness, then this mirage of worldly existence (saṃsāra) completely ceases.
स्वसंविद्भावनामात्रसाध्येऽस्मिन्वरवस्तुनि ।
सिद्धमात्रात्मनि स्वैरं मा खेदं गच्छमा भ्रमीम् ॥ ४७ ॥
svasaṃvidbhāvanāmātrasādhye'sminvaravastuni ,
siddhamātrātmani svairaṃ mā khedaṃ gacchamā bhramīm 47
47. sva-saṃvid-bhāvanā-mātra-sādhye asmin vara-vastuni
siddha-mātra-ātmani svairam mā khedam gaccha mā bhramīm
47. asmin vara-vastuni,
sva-saṃvid-bhāvanā-mātra-sādhye,
siddha-mātra-ātmani,
svairam khedam mā gaccha,
mā bhramīm
47. Regarding this supreme reality, which is achieved merely by cultivating one's own self-awareness (ātman) and whose very nature (ātman) is already perfected, do not freely fall into distress or delusion.
स्वयत्नमात्रसंसाध्यादसहायादिसाधनात् ।
अनहंवेदनान्नान्यच्छ्रेयः पश्यामि तेऽनघ ॥ ४८ ॥
svayatnamātrasaṃsādhyādasahāyādisādhanāt ,
anahaṃvedanānnānyacchreyaḥ paśyāmi te'nagha 48
48. sva-yatna-mātra-saṃsādhyāt asahāya-ādi-sādhanāt
an-aham-vedanāt na anyat śreyaḥ paśyāmi te anagha
48. anagha,
te anyat śreyaḥ na paśyāmi sva-yatna-mātra-saṃsādhyāt,
asahāya-ādi-sādhanāt,
an-aham-vedanāt
48. O sinless one (anagha), I see no other supreme welfare for you than that which is to be accomplished solely by one's own effort, through a means that requires no external aids, and which arises from the absence of ego-consciousness.
विस्मृत्याहं त्वमास्स्व प्रविसृतविभवः पूरिताशेषविश्वो विष्वक्शैलान्तरिक्षक्षितिजलधिमरुन्मार्गरूपोऽमलात्मा ।
स्वस्थः शान्तो विशोकः करणमलकलावर्जितो निष्प्रपञ्चो निःसंचारश्चरात्मा सकलमसकलं चेति सिद्धान्तसारः ॥ ४९ ॥
vismṛtyāhaṃ tvamāssva pravisṛtavibhavaḥ pūritāśeṣaviśvo viṣvakśailāntarikṣakṣitijaladhimarunmārgarūpo'malātmā ,
svasthaḥ śānto viśokaḥ karaṇamalakalāvarjito niṣprapañco niḥsaṃcāraścarātmā sakalamasakalaṃ ceti siddhāntasāraḥ 49
49. vismṛtya aham tvam āssva pravisṛta-vibhavaḥ pūrita-aśeṣa-viśvaḥ
viṣvak-śaila-antarikṣa-kṣiti-jaladhi-marut-mārga-rūpaḥ amala-ātmā
svasthaḥ śāntaḥ viśokaḥ karaṇa-mala-kalā-varjitaḥ niṣprapañcaḥ
niḥsañcāraḥ cara-ātmā sakalam asakalam ca iti siddhānta-sāraḥ
49. aham tvam vismṛtya āssva,
yaḥ pravisṛta-vibhavaḥ,
pūrita-aśeṣa-viśvaḥ,
viṣvak-śaila-antarikṣa-kṣiti-jaladhi-marut-mārga-rūpaḥ,
amala-ātmā,
svasthaḥ,
śāntaḥ,
viśokaḥ,
karaṇa-mala-kalā-varjitaḥ,
niṣprapañcaḥ,
niḥsañcāraḥ cara-ātmā ca.
iti sakalam asakalam ca siddhānta-sāraḥ.
49. Forgetting 'I' and 'you', abide (in that state) where you are the pure self (ātman), whose glory is extensively spread, who has filled the entire universe, whose form encompasses all around - mountains, space, earth, oceans, and paths of wind; established in yourself, peaceful, sorrowless, devoid of the multitude of impurities of the senses, free from the manifest world, motionless, yet the animating self (ātman). This, then, is the essence of the doctrine (siddhānta): it is both with parts and without parts.

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 (current chapter) Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216