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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-42

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श्रीवसिष्ठ उवाच ।
चित्तवत्कचनं शान्ते यत्तत्तस्मान्न भिद्यते ।
अव्याकृतामलतया क्वाऽतः सर्गादिसंभवः ॥ १ ॥
śrīvasiṣṭha uvāca ,
cittavatkacanaṃ śānte yattattasmānna bhidyate ,
avyākṛtāmalatayā kvā'taḥ sargādisaṃbhavaḥ 1
1. Vasishtha continued:—The mind being as calm and quiet as the Intellect, there can be no difference between them;and it is impossible to assign the creation to the divine mind, in its undeveloped and tranquil state.
चित्तदीपे गते यान्ति भ्रान्तिवद्भान्ति खे स्थिते ।
रूपालोकमनस्कारसंविदोऽम्बुद्रवोर्मयः ॥ २ ॥
cittadīpe gate yānti bhrāntivadbhānti khe sthite ,
rūpālokamanaskārasaṃvido'mbudravormayaḥ 2
2. The lighted lamp of the understanding being extinguished, the erroneous conceptions of the world vanishes into the air; and the ocular vision and mental operations, are as undulations of consciousness.
निरस्तकरणापेक्षं मरुतः स्पन्दनं यथा ।
यथा विसरणं भासस्तथा जगदिदं परे ॥ ३ ॥
nirastakaraṇāpekṣaṃ marutaḥ spandanaṃ yathā ,
yathā visaraṇaṃ bhāsastathā jagadidaṃ pare 3
3. The world bears the same relation to the supreme soul, as the fluctuation of the winds bear to air, and as the radiation of rays bears to light, which have no other causality except in themselves.
द्रवत्वमिव कीलाले शून्यत्वमिव चाम्बरे ।
स्पन्दत्वं मरुतीवेदं किमप्यात्ममयं परे ॥ ४ ॥
dravatvamiva kīlāle śūnyatvamiva cāmbare ,
spandatvaṃ marutīvedaṃ kimapyātmamayaṃ pare 4
4. The world is inherent in the Supreme, as fluidity is connate with water, and vacuity is connatural with air. But why and how they are so intimately connected with one another, is quite inconceivable to us.
महाचिति महाकाशे यदिदं भासते जगत् ।
तच्चित्त्वमेव कचति निर्मलत्वं मणाविव ॥ ५ ॥
mahāciti mahākāśe yadidaṃ bhāsate jagat ,
taccittvameva kacati nirmalatvaṃ maṇāviva 5
5. mahāciti mahākāśe yat idam bhāsate jagat
tat cittvam eva kacati nirmalatvam maṇau iva
5. mahāciti mahākāśe yat idam jagat bhāsate,
tat cittvam eva maṇau nirmalatvam iva kacati.
5. This world that shines forth in the great Consciousness (mahāciti) and the vast expanse (mahākāśa) actually manifests as the very nature of Consciousness itself, just as purity inherently shines within a jewel.
यथा द्रवत्वं पयसि यथा शून्यत्वमम्बरे ।
यथा प्रस्पन्दनं वायौ महाचिति तथा जगत् ॥ ६ ॥
yathā dravatvaṃ payasi yathā śūnyatvamambare ,
yathā praspandanaṃ vāyau mahāciti tathā jagat 6
6. yathā dravatvam payasi yathā śūnyatvam ambare
yathā praspandanam vāyau mahāciti tathā jagat
6. yathā dravatvam payasi (asti),
yathā śūnyatvam ambare (asti),
yathā praspandanam vāyau (asti),
tathā jagat mahāciti (asti).
6. Just as liquidity is in water, just as emptiness is in space, just as vibration is in wind, so too is the world in the great Consciousness (mahāciti).
वेत्ति वायुर्यथा स्पन्दं तथा वेत्ति जगच्चितिः ।
न द्वैतैक्यादिभेदानां मनागप्यत्र संभवः ॥ ७ ॥
vetti vāyuryathā spandaṃ tathā vetti jagaccitiḥ ,
na dvaitaikyādibhedānāṃ manāgapyatra saṃbhavaḥ 7
7. vetti vāyuḥ yathā spandam tathā vetti jagat citiḥ
na dvaitaikyādibhedānām manāk api atra sambhavaḥ
7. yathā vāyuḥ spandam vetti,
tathā citiḥ jagat vetti.
atra dvaitaikyādibhedānām manāk api sambhavaḥ na (asti).
7. Just as the wind knows its own pulsation, so does Consciousness (citi) know the world. Here, there is not even the slightest possibility for distinctions like duality or unity to exist.
अविवेकविवेकाभ्यां भासुरं भङ्गुरं जगत् ।
बोधे सदैव सद्रूपमभासुरमभङ्गुरम् ॥ ८ ॥
avivekavivekābhyāṃ bhāsuraṃ bhaṅguraṃ jagat ,
bodhe sadaiva sadrūpamabhāsuramabhaṅguram 8
8. avivekavivekābhyām bhāsuram bhaṅguram jagat
bodhe sadā eva sat rūpam abhāsuram abhaṅguram
8. avivekavivekābhyām jagat bhāsuram bhaṅguram (bhāti); bodhe tu sadā eva (jagat) sat rūpam abhāsuram abhaṅguram (asti).
8. Through indiscrimination and discrimination, the world appears glorious and perishable. However, in (true) knowledge (bodha), it is always of the nature of reality (sad-rūpa), unmanifest, and imperishable.
ज्ञप्तिमात्रादृते शुद्धादादिमध्यान्तवर्जितात् ।
नान्यदस्तीह निर्णीतं महाचिन्मात्ररूपिणः ॥ ९ ॥
jñaptimātrādṛte śuddhādādimadhyāntavarjitāt ,
nānyadastīha nirṇītaṃ mahācinmātrarūpiṇaḥ 9
9. jñaptimātrāt ṛte śuddhāt ādimadhyāntavarjitāt
na anyat asti iha nirṇītam mahācinmātrarūpiṇaḥ
9. iha,
śuddhāt,
ādimadhyāntavarjitāt,
mahācinmātrarūpiṇaḥ,
jñaptimātrāt,
ṛte,
anyat,
na,
asti,
nirṇītam
9. Here, it is ascertained that nothing exists apart from pure consciousness, which is undefiled, devoid of beginning, middle, and end, and whose intrinsic nature (dharma) is that of the supreme consciousness itself.
तत्कस्यचिच्छिवं शान्तं कस्यचिद्ब्रह्म शाश्वतम् ।
कस्यचिच्छून्यतामात्रं कस्यचिज्ज्ञप्तिमात्रकम् ॥ १० ॥
tatkasyacicchivaṃ śāntaṃ kasyacidbrahma śāśvatam ,
kasyacicchūnyatāmātraṃ kasyacijjñaptimātrakam 10
10. tat kasyacit śivam śāntam kasyacit brahma śāśvatam
kasyacit śūnyatāmātram kasyacit jñaptimātrakam
10. tat,
kasyacit,
śivam,
śāntam; kasyacit,
brahma,
śāśvatam; kasyacit,
śūnyatāmātram; kasyacit,
jñaptimātrakam
10. That (ultimate reality) is, for some, the auspicious and peaceful; for others, the eternal (brahman); for still others, mere voidness; and for yet others, mere consciousness.
तदनन्तात्म चिद्रूपं चेत्यतामिव भावयत् ।
स्वसंस्थमेव ज्ञेयत्वमज्ञत्वमिव गच्छति ॥ ११ ॥
tadanantātma cidrūpaṃ cetyatāmiva bhāvayat ,
svasaṃsthameva jñeyatvamajñatvamiva gacchati 11
11. tat anantātma citrūpam cetyatām iva bhāvayat
svasaṃstham eva jñeyatvam ajñatvam iva gacchati
11. tat,
anantātma,
citrūpam,
cetyatām,
iva,
bhāvayat,
svasaṃstham,
eva,
jñeyatvam,
ajñatvam,
iva,
gacchati
11. That (consciousness), whose essence is the infinite self (ātman) and whose form is pure consciousness, makes itself appear as if it were an object of cognition. Though abiding in its own self, it assumes, as it were, the states of both knowability and unknowability.
चित्तया नास्ति सत्ता च चित्तता नास्ति तां विना ।
विना विना यथा वायोर्यथा स्पन्देषु कारणम् ॥ १२ ॥
cittayā nāsti sattā ca cittatā nāsti tāṃ vinā ,
vinā vinā yathā vāyoryathā spandeṣu kāraṇam 12
12. cittayā na asti sattā ca cittatā na asti tām vinā
vinā vinā yathā vāyoḥ yathā spandeṣu kāraṇam
12. sattā,
cittayā,
ca,
na,
asti; cittatā,
tām,
vinā,
na,
asti; kāraṇam,
spandeṣu,
yathā,
vāyoḥ; yathā,
vinā,
vinā
12. Existence (sattā) does not come from thought (citta), nor does thought (cittatā) exist without that (existence). This is like how the wind is the cause of movements, and (conversely), neither exists without the other (wind and movement).
तथा महाचितोच्छायाः सर्गसंवित्तिवृत्तिषु ।
नित्यं सत्त्वमसत्त्वं वा हेतोरन्यानपेक्षणात् ॥ १३ ॥
tathā mahācitocchāyāḥ sargasaṃvittivṛttiṣu ,
nityaṃ sattvamasattvaṃ vā hetoranyānapekṣaṇāt 13
13. tathā mahācitaḥ uchāyāḥ sargasamvittivṛttiṣu
nityam sattvam asattvam vā hetoḥ anyānapekṣaṇāt
13. tathā sargasamvittivṛttiṣu mahācitaḥ uchāyāḥ
nityam sattvam vā asattvam hetoḥ anyānapekṣaṇāt
13. Similarly, the reflections of the Great Consciousness (mahācit) in the modes of creation and perception, are eternally either existence or non-existence, due to not depending on any other cause.
इत्यत्रार्थोऽभविष्यत्स द्वित्वैकत्वास्तितावशात् ।
कोऽत्र कल्पयिता द्वित्वमेकत्वं वा महाम्बरे ॥ १४ ॥
ityatrārtho'bhaviṣyatsa dvitvaikatvāstitāvaśāt ,
ko'tra kalpayitā dvitvamekatvaṃ vā mahāmbare 14
14. iti atra arthaḥ abhaviṣyat saḥ dvitvaikātvāstitāvaśāt
kaḥ atra kalpayitā dvitvam ekatvam vā mahāmbare
14. iti atra arthaḥ abhaviṣyat saḥ dvitvaikātvāstitāvaśāt
kaḥ atra mahāmbare dvitvam vā ekatvam kalpayitā
14. If a meaning were to arise here, it would be due to the prevalence of either duality or unity in existence. But who, in the vast expanse (mahāmbaram), would imagine duality or unity?
विष्वग्विश्वमपारैकपरमाकाशकोशता ।
यथा स्पन्दानिलद्वित्वं शाब्दमेव न वास्तवम् ॥ १५ ॥
viṣvagviśvamapāraikaparamākāśakośatā ,
yathā spandāniladvitvaṃ śābdameva na vāstavam 15
15. viṣvak viśvam apāraikaparāmākāśakośatā yathā
spandāniladvitvam śābdam eva na vāstavam
15. viṣvak viśvam apāraikaparāmākāśakośatā yathā
spandāniladvitvam śābdam eva na vāstavam
15. The entire universe (viśvam) is characterized by being an endless, singular, supreme expanse of space (ākāśa). Just as the duality between vibration and air (anila) is merely verbal and not truly real.
विश्वविश्वेश्वरद्वित्वं तथैवासन्मयात्मकम् ।
सदेवासंभवद्द्वित्वं महाचिन्मात्रकं च यत् ॥ १६ ॥
viśvaviśveśvaradvitvaṃ tathaivāsanmayātmakam ,
sadevāsaṃbhavaddvitvaṃ mahācinmātrakaṃ ca yat 16
16. viśvaviśveśvaradvitvam tathā eva asatmayātmakam
sat eva asambhvat dvitvam mahācinmātrakam ca yat
16. tathā eva viśvaviśveśvaradvitvam asatmayātmakam
ca yat dvitvam sat eva asambhvat mahācinmātrakam
16. Similarly, the duality between the universe (viśvam) and the Lord of the universe (viśveśvara) is by nature unreal and illusory. And that duality, being truly impossible, is actually merely the Great Consciousness (mahācit).
विश्वाभासं तदेवेदं न विश्वं सन्न विश्वता ।
देशकालादिमत्त्वेन कदाचिद्धेम्नि सत्यता ॥ १७ ॥
viśvābhāsaṃ tadevedaṃ na viśvaṃ sanna viśvatā ,
deśakālādimattvena kadāciddhemni satyatā 17
17. viśvābhāsam tat eva idam na viśvam sat na
viśvatā deśakālādimattvena kadācit hemni satyatā
17. idam tat viśvābhāsam eva viśvam sat na viśvatā
na deśakālādimattvena hemni kadācit satyatā
17. This (universe) is merely an appearance of that (Brahman); it is not the real (sat) world (viśva) itself, nor is it the essential nature (dharma) of the world. (It is only) due to its possessing spatial and temporal attributes that reality is sometimes attributed to an ornament of gold.
कटकत्वस्य भिन्नस्य विश्वस्य च तथा परे ।
द्वित्वैक्यासंभवे चात्र कार्यकारणता कुतः ॥ १८ ॥
kaṭakatvasya bhinnasya viśvasya ca tathā pare ,
dvitvaikyāsaṃbhave cātra kāryakāraṇatā kutaḥ 18
18. kaṭakatvasya bhinnasya viśvasya ca tathā pare
dvitvaikyāsaṃbhave ca atra kāryakāraṇatā kutaḥ
18. tathā ca pare bhinnasya kaṭakatvasya viśvasya ca
dvitvaikyāsaṃbhave ca atra kāryakāraṇatā kutaḥ
18. And similarly, regarding the distinct state of being an ornament (kaṭakatva) and of the world (viśva) - here, in the Supreme (Brahman), where there is an impossibility of both duality and non-duality, how can there be any relationship of cause and effect?
स्याच्चेत्तत्कल्पनामात्रमेवैतन्नान्यवस्तुता ।
शून्यता नभसीवात्र द्रवत्वमिव चाम्भसि ॥ १९ ॥
syāccettatkalpanāmātramevaitannānyavastutā ,
śūnyatā nabhasīvātra dravatvamiva cāmbhasi 19
19. syāt cet tat kalpanāmātram eva etat na anyavastutā
śūnyatā nabhasi iva atra dravatvam iva ca ambhasi
19. cet syāt tat etat kalpanāmātram eva na anyavastutā
atra nabhasi śūnyatā iva ambhasi dravatvam iva ca
19. If that (independent reality of the world) were to exist, then this would merely be an imagination; it is not a separate substantiality. (It is) just like the voidness (śūnyatā) in space, and like liquidity in water.
खे खलेखाप्यभिन्नेव किलास्ति जगदादिता ।
यद्रूपं ब्रह्म तद्रूपं जगत्क्वात्र द्वितैकते ॥ २० ॥
khe khalekhāpyabhinneva kilāsti jagadāditā ,
yadrūpaṃ brahma tadrūpaṃ jagatkvātra dvitaikate 20
20. khe khalekhā api abhinnā iva kila asti jagadāditā
yadrūpam brahma tadrūpam jagat kva atra dvitvaikate
20. khe khalekhā api abhinnā iva kila asti tathā jagadāditā
yadrūpam brahma tadrūpam jagat atra kva dvitvaikate
20. Indeed, even a line in the sky (khalekhā) appears as if non-distinct (from the sky); so too, is the essential nature (dharma) of the world (jagat). The form which is Brahman (brahman), that very form is the world (jagat). Where, then, is duality or non-duality here?
यद्रूपं व्योम तद्रूपमेवं शून्यं किलाखिलम् ।
एकात्मनि तते स्वच्छे चिन्मात्रे सर्वरूपिणि ॥ २१ ॥
yadrūpaṃ vyoma tadrūpamevaṃ śūnyaṃ kilākhilam ,
ekātmani tate svacche cinmātre sarvarūpiṇi 21
21. yat rūpam vyoma tat rūpam evam śūnyam kila
akhilam ekātmani tate svacche cinmātre sarvarūpiṇi
21. vyoma yat rūpam tat rūpam evam śūnyam kila
akhilam ekātmani tate svacche cinmātre sarvarūpiṇi
21. Whatever form space (vyoma) takes, that form is similarly empty. Indeed, the entire universe is void in the one pervasive, pure, solely consciousness-based, and all-encompassing reality (ātman).
शिलापुत्रकसेनायां पाषाणत्व इवास्थिते ।
कार्यकारणवैचित्र्यं कथं संभवति क्व वा ॥ २२ ॥
śilāputrakasenāyāṃ pāṣāṇatva ivāsthite ,
kāryakāraṇavaicitryaṃ kathaṃ saṃbhavati kva vā 22
22. śilāputrakasenāyām pāṣāṇatve iva āsthite
kāryakāraṇavaicitryam katham sambhavati kva vā
22. śilāputrakasenāyām pāṣāṇatve iva āsthite
kāryakāraṇavaicitryam katham vā kva sambhavati
22. Just as in an army composed of stone figures, where everything is established in the state of being mere stone, how or where can the diversity of cause and effect (kāryakāraṇa) possibly arise?
कथमव्योमता व्योम्नि द्वितीयासंभवाद्भवेत् ।
प्रतिभात्मैव भारूपो भाति सर्गो महाचिति ॥ २३ ॥
kathamavyomatā vyomni dvitīyāsaṃbhavādbhavet ,
pratibhātmaiva bhārūpo bhāti sargo mahāciti 23
23. katham avyomatā vyomni dvitīyāsambhavāt bhavet
pratibhātmā eva bhārūpaḥ bhāti sargaḥ mahāciti
23. avyomatā vyomni dvitīyāsambhavāt katham bhavet
sargaḥ pratibhātmā eva bhārūpaḥ mahāciti bhāti
23. How could non-spatiality exist within space (vyoma), given the impossibility of a second entity? Creation (sarga) itself, luminous in nature, appears as a mere manifestation (pratibhātman) within the supreme consciousness.
पुत्रिकेवोपलोत्कीर्णा तन्मयत्वात्तदात्मिका ।
साधो यथास्थितस्यैवं बुद्ध्वा विश्वं प्रलीयते ॥ २४ ॥
putrikevopalotkīrṇā tanmayatvāttadātmikā ,
sādho yathāsthitasyaivaṃ buddhvā viśvaṃ pralīyate 24
24. putrikā iva upalotkīrṇā tanmayatvāt tadātmikā
sādho yathāsthitasya evam buddhvā viśvam pralīyate
24. upalotkīrṇā putrikā iva tanmayatvāt tadātmikā
sādho evam yathāsthitasya buddhvā viśvam pralīyate
24. Just like a doll carved out of stone (upalotkīrṇā), it is identical with that (tadātmikā) because of its nature of being made of it (tanmayatvāt). O wise one, having understood the true nature of reality in this way, the universe (viśva) dissolves.
काष्ठमौनदशाभासं संसारमवशिष्यते ।
यथा निमीलिताक्षस्य रूपालोकमनोभ्रमः ॥ २५ ॥
kāṣṭhamaunadaśābhāsaṃ saṃsāramavaśiṣyate ,
yathā nimīlitākṣasya rūpālokamanobhramaḥ 25
25. kāṣṭhamaunadaśābhāsam saṃsāram avaśiṣyate |
yathā nimīlitākṣasya rūpālokamanobhramaḥ ||
25. saṃsāram kāṣṭhamaunadaśābhāsam avaśiṣyate
yathā nimīlitākṣasya rūpālokamanobhramaḥ
25. The cycle of existence (saṃsāra) persists, appearing like a state of inert stillness, just as for one with closed eyes there is a mental delusion of perceiving forms.
स्वप्ने जाग्रत्यनग्रस्थोऽप्यसन्नेवास्तिभावनात् ।
तथैवोन्मीलिताक्षस्य रूपालोकमनोभ्रमः ॥ २६ ॥
svapne jāgratyanagrastho'pyasannevāstibhāvanāt ,
tathaivonmīlitākṣasya rūpālokamanobhramaḥ 26
26. svapne jāgrati anagrasthaḥ api asan eva asti bhāvanāt
| tathā eva unmīlitākṣasya rūpālokamanobhramaḥ ||
26. svapne jāgrati anagrasthaḥ api bhāvanāt asan eva
asti tathā eva unmīlitākṣasya rūpālokamanobhramaḥ
26. What appears in the dream and waking states, though not truly manifest, is indeed non-existent, being merely a product of mental conception (bhāvanā). Similarly, for one with open eyes, there is a mental delusion of perceiving forms.
स्वप्ने जाग्रत्यनग्रस्थोऽप्यसन्नेवास्तिभावनात् ।
भावनोपशमं कृत्वा शिलीभूय यथास्थितम् ॥ २७ ॥
svapne jāgratyanagrastho'pyasannevāstibhāvanāt ,
bhāvanopaśamaṃ kṛtvā śilībhūya yathāsthitam 27
27. svapne jāgrati anagrasthaḥ api asan eva asti bhāvanāt
| bhāvanā upaśamam kṛtvā śilībhūya yathāsthitam ||
27. svapne jāgrati anagrasthaḥ api bhāvanāt asan eva
asti bhāvanā upaśamam kṛtvā śilībhūya yathāsthitam
27. What appears in the dream and waking states, though not truly manifest, is indeed non-existent, being merely a product of mental conception (bhāvanā). Therefore, having brought about the cessation of such mental conception (bhāvanā) and having become still in one's natural state, (one should then...)
अशिलीभूतमेवान्तः स्वभावं सममास्यताम् ।
आविवेकोपहारेण यथाप्राप्तार्थपूजनैः ॥ २८ ॥
aśilībhūtamevāntaḥ svabhāvaṃ samamāsyatām ,
āvivekopahāreṇa yathāprāptārthapūjanaiḥ 28
28. aśilībhūtam eva antaḥ svabhāvam samam āsyatām
| āvivekopahāreṇa yathāprāptārthapūjanaiḥ ||
28. antaḥ aśilībhūtam eva svabhāvam samam āsyatām
āvivekopahāreṇa yathāprāptārthapūjanaiḥ
28. Let one remain internally, indeed in a state of non-inertness, steadfastly in one's intrinsic nature (svabhāva), by means of the offering of perfect discrimination (viveka) and by honouring objects as they are naturally obtained.
बोधाय पूज्यतां बुद्ध्या स्वभावः परमेश्वरः ।
विवेकपूजितः स्वात्मा सद्यः स्फारवरप्रदः ॥ २९ ॥
bodhāya pūjyatāṃ buddhyā svabhāvaḥ parameśvaraḥ ,
vivekapūjitaḥ svātmā sadyaḥ sphāravarapradaḥ 29
29. bodhāya pūjyatām buddhyā svabhāvaḥ parameśvaraḥ
vivekapūjitaḥ svātmā sadyaḥ sphāravarapradaḥ
29. bodhāya buddhyā svabhāvaḥ parameśvaraḥ pūjyatām
vivekapūjitaḥ svātmā sadyaḥ sphāravarapradaḥ
29. For the sake of enlightenment, one's intrinsic nature (svabhāva), which is the Supreme Lord (parameśvara), should be revered by wisdom. One's own true self (svātman), when worshipped with discernment (viveka), immediately grants immense blessings.
रुद्रोपेन्द्रादिपूजात्र जरत्तृणलवायते ।
विचारशमसत्सङ्गबलिपुष्पैकपूजितः ॥ ३० ॥
rudropendrādipūjātra jarattṛṇalavāyate ,
vicāraśamasatsaṅgabalipuṣpaikapūjitaḥ 30
30. rudropendrādipūjā atra jarattṛṇalavāyate
vicāraśamasatsaṅgabalipuṣpaikapūjitaḥ
30. atra rudropendrādipūjā jarattṛṇalavāyate
vicāraśamasatsaṅgabalipuṣpaikapūjitaḥ
30. Here, the worship of deities such as Rudra and Upendra becomes as insignificant as a withered blade of grass. [The Self] is worshipped solely by the unique offerings (like flowers) of thoughtful deliberation (vicāra), inner tranquility (śama), and the company of the wise (satsaṅga).
सद्योमोक्षफलः साधो स्वात्मैव परमेश्वरः ।
सत्यालोकनमात्रैकपूजितोऽनुत्तमार्थदः ॥ ३१ ॥
sadyomokṣaphalaḥ sādho svātmaiva parameśvaraḥ ,
satyālokanamātraikapūjito'nuttamārthadaḥ 31
31. sadyaḥmokṣaphalaḥ sādho svātmā eva parameśvaraḥ
satyālokanamātraikapūjitaḥ anuttamārthadaḥ
31. sādho svātmā eva parameśvaraḥ sadyaḥmokṣaphalaḥ
satyālokanamātraikapūjitaḥ anuttamārthadaḥ
31. O virtuous one, one's own true self (svātman) is indeed the Supreme Lord (parameśvara), the granter of immediate liberation (mokṣa). [This self], when worshipped solely by the mere realization of truth, bestows an unsurpassed purpose.
यत्रास्त्यात्मेश्वरस्तत्र मूढः कोऽन्यं समाश्रयेत् ।
सत्सङ्गशमसंतोषविवेकापूजितात्मनः ॥ ३२ ॥
yatrāstyātmeśvarastatra mūḍhaḥ ko'nyaṃ samāśrayet ,
satsaṅgaśamasaṃtoṣavivekāpūjitātmanaḥ 32
32. yatra asti ātmeśvaraḥ tatra mūḍhaḥ kaḥ anyam
samāśrayet satsaṅgaśamasaṃtoṣavivekāpūjitātmanaḥ
32. yatra ātmeśvaraḥ asti tatra kaḥ mūḍhaḥ anyam
samāśrayet satsaṅgaśamasaṃtoṣavivekāpūjitātmanaḥ
32. Where the Self (ātman) is the Supreme Lord, what deluded person would seek refuge in another? (Such a one would be) someone whose true self (ātman) is not revered through the company of the wise (satsaṅga), inner peace (śama), contentment (santoṣa), and discernment (viveka).
शिरीषकुसुमायन्ते शस्त्राहिविषवह्नयः ।
देवार्चनतपस्तीर्थदानान्यतिकृतान्यपि ॥ ३३ ॥
śirīṣakusumāyante śastrāhiviṣavahnayaḥ ,
devārcanatapastīrthadānānyatikṛtānyapi 33
33. śirīṣakusumāyante śastrāhiviṣavahnayaḥ
devārcanatapasthīrthadānāni atikṛtāni api
33. śastrāhiviṣavahnayaḥ śirīṣakusumāyante
devārcanatapasthīrthadānāni atikṛtāni api
33. Weapons, snakes, poisons, and fires become as soft as śirīṣa flowers. Even extensively performed worship of deities, austerities (tapas), pilgrimages, and charities...
भस्मायन्ते निरर्थत्वादविवेकामहात्मनाम् ।
एतान्यपि विवेकेन क्रियन्ते सफलानि चेत् ॥ ३४ ॥
bhasmāyante nirarthatvādavivekāmahātmanām ,
etānyapi vivekena kriyante saphalāni cet 34
34. bhasmāyante nirarthatvāt avivekamahātmanām
etāni api vivekena kriyante saphalāni cet
34. avivekamahātmanām nirarthatvāt bhasmāyante
cet etāni api vivekena saphalāni kriyante
34. ...they turn to ashes, becoming meaningless for those great souls devoid of discriminative wisdom. But if even these (actions) are performed with discriminative wisdom (viveka), they become fruitful.
विवेक एव तत्कस्मात्स्फुटमन्तर्न साध्यते ।
यथाभूतार्थविज्ञानाद्वासनोपरमे परे ॥ ३५ ॥
viveka eva tatkasmātsphuṭamantarna sādhyate ,
yathābhūtārthavijñānādvāsanoparame pare 35
35. viveka eva tat kasmāt sphuṭam antar na sādhyate
yathābhūtārthavijñānāt vāsanoparame pare
35. tat kasmāt vivekaḥ eva antar sphuṭam na sādhyate
yathābhūtārthavijñānāt pare vāsanoparame
35. If this is the case, why then is discriminative wisdom (viveka) not clearly achieved within? [It is achieved] from the knowledge of things as they truly are, and upon the supreme cessation of latent impressions (vāsanā).
यत्नो विवेकशब्दाख्यो भवत्यात्मप्रसादतः ।
तथा तथा विवेकोऽन्तर्वृद्धिं नेयः शमामृतैः ॥ ३६ ॥
yatno vivekaśabdākhyo bhavatyātmaprasādataḥ ,
tathā tathā viveko'ntarvṛddhiṃ neyaḥ śamāmṛtaiḥ 36
36. yatnaḥ vivekaśabdākhyaḥ bhavati ātmaprasādataḥ
tathā tathā vivekaḥ antar vṛddhim neyaḥ śamāmṛtaiḥ
36. vivekaśabdākhyaḥ yatnaḥ ātmaprasādataḥ bhavati
tathā tathā vivekaḥ antar śamāmṛtaiḥ vṛddhim neyaḥ
36. The effort known as "discriminative wisdom (viveka)" arises from the tranquility of the self (ātman). Therefore, discriminative wisdom (viveka) should be progressively nurtured within by the nectar of mental tranquility (śama).
यथा यथा पुनः शोषमुपयाति न विभ्रमैः ।
देहसत्तामनादृत्य यथा भूतार्थदर्शनात् ॥ ३७ ॥
yathā yathā punaḥ śoṣamupayāti na vibhramaiḥ ,
dehasattāmanādṛtya yathā bhūtārthadarśanāt 37
37. yathā yathā punaḥ śoṣam upayāti na vibhramaiḥ
| dehasattām anādṛtya yathā bhūtārthadarśanāt
37. yathā yathā punaḥ śoṣam upayāti na vibhramaiḥ yathā
dehasattām anādṛtya bhūtārthadarśanāt (saḥ śoṣam upayāti)
37. Just as one repeatedly achieves the attenuation (of worldly attachments and ignorance), not through illusions, but by disregarding the body's reality and through the insight into the true nature of existence.
लज्जां भयं विषादेर्ष्ये सुखं दुःखं जयेत्समम् ।
जगदादि शरीरादि नास्त्येवादौ कुतोऽद्य तत् ॥ ३८ ॥
lajjāṃ bhayaṃ viṣāderṣye sukhaṃ duḥkhaṃ jayetsamam ,
jagadādi śarīrādi nāstyevādau kuto'dya tat 38
38. lajjām bhayam viṣāda-īrṣye sukham duḥkham jayet samam
| jagadādi śarīrādi na asti eva ādau kutaḥ adya tat
38. samam lajjām bhayam viṣāda-īrṣye sukham duḥkham jayet
jagadādi śarīrādi ādau eva na asti adya tat kutaḥ?
38. One should equally conquer shame, fear, dejection and envy, pleasure and pain. Since the world and the body, along with other things, did not exist at all in the beginning, how could they exist today?
कार्यं चेत्कारणस्यैतत्तथापि ब्रह्ममात्रकम् ।
प्रतिभामात्रमेवाच्छं न तु ज्ञप्तेर्घटादि सत् ॥ ३९ ॥
kāryaṃ cetkāraṇasyaitattathāpi brahmamātrakam ,
pratibhāmātramevācchaṃ na tu jñapterghaṭādi sat 39
39. kāryam cet kāraṇasya etat tathā api brahmamātrakam |
pratibhāmātram eva accham na tu jñapteḥ ghaṭādi sat
39. cet etat kāryam kāraṇasya (asti),
tathā api (etat) brahmamātrakam (asti).
(etat) pratibhāmātram eva accham (asti),
na tu jñapteḥ ghaṭādi sat (asti).
39. Even if this (world) is an effect of a cause, it is nevertheless merely Brahman. It is purely a clear appearance (pratibhā), and not a truly existing pot or similar object distinct from pure cognition (jñapti).
ज्ञानात्मिकैव प्रतिभा ज्ञप्तिरेवाखिलं जगत् ।
ज्ञप्तिरप्यात्मतत्त्वश्रीः परिज्ञातोपशाम्यति ॥ ४० ॥
jñānātmikaiva pratibhā jñaptirevākhilaṃ jagat ,
jñaptirapyātmatattvaśrīḥ parijñātopaśāmyati 40
40. jñānātmikā eva pratibhā | jñaptiḥ eva akhilam jagat
| jñaptiḥ api ātmatattvaśrīḥ parijñātā upaśāmyati
40. pratibhā jñānātmikā eva akhilam jagat jñaptiḥ eva parijñātā jñaptiḥ api ātmatattvaśrīḥ upaśāmyati.
40. Appearance (pratibhā) is indeed of the nature of knowledge. The entire world is truly cognition (jñapti). This very cognition, which is also the splendor of the true nature of the self (ātman), ceases when fully understood.
ज्ञेयाभावे त्वनिर्वाच्या शिष्यते शाश्वतं शिवम् ।
अशरीराद्यविश्वात्म सर्वं शान्तमिदं ततम् ॥ ४१ ॥
jñeyābhāve tvanirvācyā śiṣyate śāśvataṃ śivam ,
aśarīrādyaviśvātma sarvaṃ śāntamidaṃ tatam 41
41. jñeyābhāve tu anirvācyā śiṣyate śāśvatam śivam
aśarīrādyaviśvātma sarvam śāntam idam tatam
41. jñeyābhāve tu anirvācyā śāśvatam śivam śiṣyate
idam sarvam śāntam aśarīrādyaviśvātma tatam
41. When the object of knowledge is absent, what remains is the inexpressible, eternal, and auspicious (śivam). This entire reality is peaceful (śāntam), bodiless and beyond the universal self (aviśvātman), and all-pervading.
ज्ञानज्ञेयज्ञप्तिमुक्तं दृषन्मौनमिव स्थितम् ।
शान्तान्तःकरणाः स्वस्थाः शिलापुत्रककोशवत् ॥ ४२ ॥
jñānajñeyajñaptimuktaṃ dṛṣanmaunamiva sthitam ,
śāntāntaḥkaraṇāḥ svasthāḥ śilāputrakakośavat 42
42. jñānajñeyajñaptimuktam dṛṣat maunam iva sthitam
śāntāntaḥkaraṇāḥ svasthāḥ śilāputrakakośavat
42. jñānajñeyajñaptimuktam dṛṣat maunam iva sthitam
śāntāntaḥkaraṇāḥ svasthāḥ śilāputrakakośavat
42. One remains liberated from knowledge, the knowable, and the act of knowing, like the profound silence of a stone. Those whose inner instruments (antaḥkaraṇa) are tranquil (śāntam) and established in their own nature (svastha) become like the unmoving core of a stone doll.
चलन्तश्चालयन्तश्च ज्ञरूपा एव तिष्ठत ।
अज्ञेयज्ञत्वसद्रूपाः सदसत्साररूपिणः ॥ ४३ ॥
calantaścālayantaśca jñarūpā eva tiṣṭhata ,
ajñeyajñatvasadrūpāḥ sadasatsārarūpiṇaḥ 43
43. calantaḥ ca cālayantaḥ ca jñarūpāḥ eva tiṣṭhata
ajñeyajñatvasadrūpāḥ sadasatsārarūpiṇaḥ
43. calantaḥ ca cālayantaḥ ca jñarūpāḥ eva tiṣṭhata
ajñeyajñatvasadrūpāḥ sadasatsārarūpiṇaḥ
43. Even while moving and causing others to move, remain as embodiments of knowledge. You are those whose true nature is the state of knowing the unknowable, and whose essence is the reality beyond both existence and non-existence.
आकाशकोशविशदा भवता भवभूमयः ।
यथास्थितं च तिष्ठन्ति गच्छन्तश्च यथागतम् ॥ ४४ ॥
ākāśakośaviśadā bhavatā bhavabhūmayaḥ ,
yathāsthitaṃ ca tiṣṭhanti gacchantaśca yathāgatam 44
44. ākāśakośaviśadāḥ bhavatā bhavabhūmayaḥ
yathāsthitam ca tiṣṭhanti gacchantaḥ ca yathāgatam
44. bhavatā bhavabhūmayaḥ ākāśakośaviśadāḥ
yathāsthitam ca tiṣṭhanti gacchantaḥ ca yathāgatam
44. By you, the realms of existence (bhavabhūmi) become as clear and pure as the expanse of space (ākāśa). And they (the enlightened ones) remain as they are established, and move forth as they have come.
यथाप्राप्तैककर्माणः संपद्यन्ते बुधाः परम् ।
अथवा सर्वसंत्यागशान्तान्तःकरणोज्ज्वलाः ॥ ४५ ॥
yathāprāptaikakarmāṇaḥ saṃpadyante budhāḥ param ,
athavā sarvasaṃtyāgaśāntāntaḥkaraṇojjvalāḥ 45
45. yathāprāpta-eka-karmāṇaḥ saṃpadyante budhāḥ param
athavā sarva-saṃtyāga-śānta-antaḥkaraṇa-ujjvalāḥ
45. budhāḥ yathāprāpta-eka-karmāṇaḥ param saṃpadyante
athavā sarva-saṃtyāga-śānta-antaḥkaraṇa-ujjvalāḥ
45. The wise attain the supreme state, either by performing only those actions that naturally present themselves, or by becoming radiant, their inner consciousness (antaḥkaraṇa) having been pacified by the complete renunciation of everything.
एकान्तेष्वेव तिष्ठन्तु चित्रकर्मार्पिता इव ।
संकल्पशान्तौ संकल्पपुरवत्सर्वदाखिलम् ॥ ४६ ॥
ekānteṣveva tiṣṭhantu citrakarmārpitā iva ,
saṃkalpaśāntau saṃkalpapuravatsarvadākhilam 46
46. ekānteṣu eva tiṣṭhantu citrakarma-arpitāḥ iva
saṃkalpa-śāntau saṃkalpa-pura-vat sarvadā akhilam
46. ekānteṣu eva citrakarma-arpitāḥ iva tiṣṭhantu
saṃkalpa-śāntau akhilam sarvadā saṃkalpa-pura-vat
46. Let them remain only in solitary places, as if fixed in a painting. When mental resolve (saṃkalpa) is pacified, the entire universe is always like a city of imagination (saṃkalpa-pura).
स्वप्नवच्च प्रबुद्धस्य सदैवास्तं गतं जगत् ।
सनेत्ररूपानुभवं जातितोऽन्ध इव भ्रमैः ॥ ४७ ॥
svapnavacca prabuddhasya sadaivāstaṃ gataṃ jagat ,
sanetrarūpānubhavaṃ jātito'ndha iva bhramaiḥ 47
47. svapna-vat ca prabuddhasya sadā eva astam gatam jagat
sa-netra-rūpa-anubhavaṃ jātitaḥ andhaḥ iva bhramaiḥ
47. prabuddhasya jagat ca svapna-vat sadā eva astam gatam
sa-netra-rūpa-anubhavaṃ jātitaḥ andhaḥ iva bhramaiḥ
47. For the awakened one, the world (jagat) has always vanished like a dream. Even the experience of visible forms is like the delusions of one born blind.
निर्वाणं वर्णयन्नज्ञस्ताप्यतेऽन्तर्न शाम्यति ।
कल्पनांशोपदेशेन लोकोऽविद्यामयात्मना ॥ ४८ ॥
nirvāṇaṃ varṇayannajñastāpyate'ntarna śāmyati ,
kalpanāṃśopadeśena loko'vidyāmayātmanā 48
48. nirvāṇaṃ varṇayan ajñaḥ tāpyate antar na śāmyati
kalpanā-aṃśa-upadeśena lokaḥ avidyā-maya-ātmanā
48. ajñaḥ nirvāṇaṃ varṇayan antar tāpyate na śāmyati
lokaḥ avidyā-maya-ātmanā kalpanā-aṃśa-upadeśena
48. The ignorant person, attempting to describe final liberation (nirvāṇa), is tormented internally and finds no peace. This is because people (loka) are misled by a self (ātman) consisting of ignorance, through instruction that comprises mere fragments of conceptualization.
येन केनचिदज्ञत्वात्कृतार्थोऽस्मीति मन्यते ।
अकृतार्थः कृतार्थत्वं जानन्मौर्ख्यविमोहितः ॥ ४९ ॥
yena kenacidajñatvātkṛtārtho'smīti manyate ,
akṛtārthaḥ kṛtārthatvaṃ jānanmaurkhyavimohitaḥ 49
49. yena kena cit ajñatvāt kṛtārthaḥ asmi iti manyate
akṛtārthaḥ kṛtārthatvam jānan maurkhyavimohitaḥ
49. yena kena cit ajñatvāt asmi kṛtārthaḥ iti manyate
akṛtārthaḥ kṛtārthatvam jānan maurkhyavimohitaḥ
49. Due to some ignorance or another, one believes, 'I am fulfilled' (kṛtārtha). Yet, such a person, being truly unfulfilled (akṛtārtha), is deluded by foolishness into perceiving their state as one of fulfillment.
विज्ञास्यत्यकृतार्थत्वं क्षणान्तरकदर्थनैः ।
उपायं कल्पनात्मानमनुपायं विदुर्बुधाः ॥ ५० ॥
vijñāsyatyakṛtārthatvaṃ kṣaṇāntarakadarthanaiḥ ,
upāyaṃ kalpanātmānamanupāyaṃ vidurbudhāḥ 50
50. vijñāsyati akṛtārthatvam kṣaṇāntarakadarthanaiḥ
upāyam kalpanātmanam anupāyam viduḥ budhāḥ
50. kṣaṇāntarakadarthanaiḥ akṛtārthatvam (saḥ) vijñāsyati
budhāḥ kalpanātmanam upāyam anupāyam viduḥ
50. One will realize one's state of unfulfillment through the torments of future moments. The wise (budhāḥ) know that any means (upāya) whose nature is imagination (kalpanātman) is not a true means (anupāya) at all.
दुःखदत्वान्निमेषेण भावाभावैषणभ्रमैः ।
जगद्भ्रमं परिज्ञाय यदवासनमासितम् ।
विरसाशेषविषयं तद्धि निर्वाणमुच्यते ॥ ५१ ॥
duḥkhadatvānnimeṣeṇa bhāvābhāvaiṣaṇabhramaiḥ ,
jagadbhramaṃ parijñāya yadavāsanamāsitam ,
virasāśeṣaviṣayaṃ taddhi nirvāṇamucyate 51
51. duḥkhadatvāt nimeṣeṇa
bhāvābhāvaiṣaṇabhramaiḥ jagadbhramam parijñāya
yat avāsanam āsitam
virasāśeṣaviṣayam tat hi nirvāṇam ucyate
51. (idam) duḥkhadatvāt nimeṣeṇa bhāvābhāvaiṣaṇabhramaiḥ (ca),
jagadbhramam parijñāya yat avāsanam virasāśeṣaviṣayam āsitam tat hi nirvāṇam ucyate
51. Because of its inherent nature to cause suffering, arising from the momentary delusions of desiring existence and non-existence, having thoroughly understood the delusion of the world, that state which is without latent desires (vāsanā) and in which all objects have become distasteful - that, indeed, is called final liberation (nirvāṇa).
आख्यायिकार्थप्रतिभानमेत्य संवेत्स्यचिद्वारि भराद्द्रवात्मा ।
अवेद्यचिद्रूपमशेषमच्छ पश्यन्विनिर्वासि जगत्स्वरूपम् ॥ ५२ ॥
ākhyāyikārthapratibhānametya saṃvetsyacidvāri bharāddravātmā ,
avedyacidrūpamaśeṣamaccha paśyanvinirvāsi jagatsvarūpam 52
52. ākhyāyikārthapratibhānam etya
saṃvetsyacidvāri bharāt dravātmā
avedyacidrūpam aśeṣam accham
paśyan vinirvāsi jagatsvarūpam
52. ākhyāyikārthapratibhānam etya saṃvetsyacidvāri bharāt (tvam) dravātmā (san),
avedyacidrūpam aśeṣam accham jagatsvarūpam paśyan vinirvāsi
52. Having attained the insight into the meaning of narratives, you, who become the fluid self (dravātmā) through the abundance of consciousness-water that is to be realized - then, perceiving the entire, pure, unknowable form of consciousness as the very nature of the world - become truly liberated (vinirvāsi).
जात्यन्धरूपानुभवानुरूपं यदागमैर्बुद्धमबोधरूपम् ।
अधस्पदीकृत्य तदान्तरेऽस्मिन्बोधे निपत्यानुभवो भवाभूः ॥ ५३ ॥
jātyandharūpānubhavānurūpaṃ yadāgamairbuddhamabodharūpam ,
adhaspadīkṛtya tadāntare'sminbodhe nipatyānubhavo bhavābhūḥ 53
53. jātyandharūpānubhavānurūpam yat
āgamaiḥ buddham abodharūpam
adhaspadīkṛtya tadā antare asmin
bodhe nipatya anubhavaḥ bhavābhūḥ
53. yat jātyandharūpānubhavānurūpam abodharūpam āgamaiḥ buddham (tat) adhaspadīkṛtya,
tadā asmin antare bodhe nipatya,
anubhavaḥ bhavābhūḥ
53. That which is perceived through scriptures (āgamas) but is essentially ignorance, akin to the experience of a person born blind regarding forms, having completely set that aside, and having immersed oneself in this inner knowledge (bodha), then true experience (anubhava) becomes manifest.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 (current chapter) 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