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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-44

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श्रीराम उवाच ।
क्रमात्समाधानतरोराजीवफलशालिनीम् ।
सलताकुसुमां ब्रूहि सत्तां विश्रान्तिदां मुने ॥ १ ॥
śrīrāma uvāca ,
kramātsamādhānatarorājīvaphalaśālinīm ,
salatākusumāṃ brūhi sattāṃ viśrāntidāṃ mune 1
1. śrīrāmaḥ uvāca kramāt samādhānataroḥ ājīvaphalashālinīm
salatākusumāṃ brūhi sattām viśrāntidām mune
1. śrīrāmaḥ uvāca mune kramāt samādhānataroḥ
ājīvaphalashālinīm salatākusumāṃ viśrāntidām sattām brūhi
1. Shri Rama said: O sage, please describe, in due order, the ultimate reality (sattā) that bestows peace, which is like the tree of deep absorption (samādhāna), adorned with flourishing vines and flowers, and bearing fruits throughout life.
श्रीवसिष्ठ उवाच ।
आजीवमुद्यदुत्सेधं विवेकिजनकानने ।
पत्रपुष्पफलोपेतं समाधानतरुं शृणु ॥ २ ॥
śrīvasiṣṭha uvāca ,
ājīvamudyadutsedhaṃ vivekijanakānane ,
patrapuṣpaphalopetaṃ samādhānataruṃ śṛṇu 2
2. śrīvasiṣṭhaḥ uvāca ājīvam udyadutsedham vivekijanakanane
patrapuṣpaphalopetam samādhānatarum śṛṇu
2. śrīvasiṣṭhaḥ uvāca ājīvam udyadutsedham vivekijanakanane
patrapuṣpaphalopetam samādhānatarum śṛṇu
2. Shri Vasishtha said: Listen as I describe the tree of deep absorption (samādhāna), which continually grows taller throughout life, stands in the metaphorical forest of discerning individuals, and is adorned with leaves, flowers, and fruits.
यथाकथंचिदुदितं दुःखेन स्वयमेव च ।
संसारवननिर्वेदं बीजमस्य विदुर्बुधाः ॥ ३ ॥
yathākathaṃciduditaṃ duḥkhena svayameva ca ,
saṃsāravananirvedaṃ bījamasya vidurbudhāḥ 3
3. yathākathaṃcit uditam duḥkhena svayam eva ca
saṃsāravanirvedam bījam asya viduḥ budhāḥ
3. budhāḥ asya bījam,
yathākathaṃcit duḥkhena svayam eva ca uditam,
saṃsāravanirvedam viduḥ
3. The wise (budhāḥ) understand that the seed of this [tree of deep absorption] is dispassion towards the forest of worldly existence (saṃsāra), which arises somehow or other, with effort, and also spontaneously.
शुभजालहलाकृष्टं रसासिक्तमहर्निशम् ।
प्रवहच्छ्वसनाकुल्यं क्षेत्रमस्य विदुर्बुधाः ॥ ४ ॥
śubhajālahalākṛṣṭaṃ rasāsiktamaharniśam ,
pravahacchvasanākulyaṃ kṣetramasya vidurbudhāḥ 4
4. śubhajālahalākṛṣṭam rasāsiktam aharniśam
pravahat śvasanākulyam kṣetram asya viduḥ budhāḥ
4. budhāḥ asya kṣetram śubhajālahalākṛṣṭam
rasāsiktam aharniśam pravahat śvasanākulyam viduḥ
4. The wise understand that this [body, the field of experience] is his, which is cultivated by the plough of auspicious networks, continuously irrigated day and night by vital essences, and agitated by the flowing currents of breath.
समाधिबीजं संसारनिर्वेदः पतति स्वयम् ।
चित्तभूमौ विविक्तायां विवेकिजनकानने ॥ ५ ॥
samādhibījaṃ saṃsāranirvedaḥ patati svayam ,
cittabhūmau viviktāyāṃ vivekijanakānane 5
5. samādhibījam saṃsāranirvedaḥ patati svayam
cittabhūmau viviktāyām vivekijanakanane
5. saṃsāranirvedaḥ samādhibījam svayam viviktāyām
cittabhūmau vivekijanakanane patati
5. Detachment from worldly existence (saṃsāra), which serves as the seed of deep meditation (samādhi), spontaneously falls into the pure and tranquil field of the mind (citta), found within the assembly of discerning individuals.
स्वचित्तभूमौ पतितं ध्यानबीजं महाधिया ।
सेकैरमीभिर्यत्नेन संसेक्तव्यमखेदिना ॥ ६ ॥
svacittabhūmau patitaṃ dhyānabījaṃ mahādhiyā ,
sekairamībhiryatnena saṃsektavyamakhedinā 6
6. svacittabhūmau patitam dhyānabījam mahādhiyā
sekaiḥ amībhiḥ yatnena saṃsektavyam akhedinā
6. svacittabhūmau patitam dhyānabījam mahādhiyā
akhedinā amībhiḥ sekaiḥ yatnena saṃsektavyam
6. The seed of meditation (dhyāna) that has fallen into one's own mind-field must be diligently nurtured by a person of great wisdom, with unwearying effort, using these [mentioned] methods of irrigation.
शुद्धैः स्निग्धैः पवित्रैश्च मधुरैरात्मनोहितैः ।
सत्संगमनवक्षीरैरैन्दवैरमृतैरिव ॥ ७ ॥
śuddhaiḥ snigdhaiḥ pavitraiśca madhurairātmanohitaiḥ ,
satsaṃgamanavakṣīrairaindavairamṛtairiva 7
7. śuddhaiḥ snigdhāiḥ pavitraiḥ ca madhuraiḥ ātmanohitaiḥ
satsaṅgamanavakṣīraiḥ aindavaiḥ amṛtaiḥ iva
7. śuddhaiḥ snigdhāiḥ pavitraiḥ ca madhuraiḥ ātmanohitaiḥ
satsaṅgamanavakṣīraiḥ aindavaiḥ amṛtaiḥ iva
7. (These waterings are performed) with pure, soothing, sacred, sweet, and self-beneficial [elements]; through the fresh milk of good company (satsaṅga), like lunar nectars of immortality.
अन्तःशून्यप्रदैः पूर्णैः स्वच्छैरमृतशीतलैः ।
विसृतैरमृताकुल्याशास्त्रार्थवरवारिभिः ॥ ८ ॥
antaḥśūnyapradaiḥ pūrṇaiḥ svacchairamṛtaśītalaiḥ ,
visṛtairamṛtākulyāśāstrārthavaravāribhiḥ 8
8. antaḥśūnyapradaiḥ pūrṇaiḥ svacchaiḥ amṛtaśītalaiḥ
visṛtaiḥ amṛtākulyāśāstrārthavaravāribhiḥ
8. amṛtākulyāśāstrārthavaravāribhiḥ antaḥśūnyapradaiḥ
pūrṇaiḥ svacchaiḥ amṛtaśītalaiḥ visṛtaiḥ
8. Through the excellent waters of scriptural truths, which are like streams of nectar, flowing forth, full, clear, cool like nectar, and bestowing inner emptiness.
स्वचित्तभूमौ पतितं परिज्ञाय महाधिया ।
बीजं संसारनिर्वेदो रक्ष्यं ध्यानस्य यत्नतः ॥ ९ ॥
svacittabhūmau patitaṃ parijñāya mahādhiyā ,
bījaṃ saṃsāranirvedo rakṣyaṃ dhyānasya yatnataḥ 9
9. svacittabhūmau patitam parijñāya mahādhiyā
bījam saṃsāranirvedaḥ rakṣyam dhyānasya yatnataḥ
9. mahādhiyā svacittabhūmau patitam saṃsāranirvedaḥ
bījam parijñāya dhyānasya yatnataḥ rakṣyam
9. Having understood, by great intellect, the seed of detachment from the cycle of rebirth (saṃsāra) that has fallen on the ground of one's own mind, it should be carefully protected for the sake of meditation (dhyāna).
तपःप्रकारदानेन पदार्थघटनेशितैः ।
तीर्थायतनविश्रान्तिवृतिविस्तारकल्पनैः ॥ १० ॥
tapaḥprakāradānena padārthaghaṭaneśitaiḥ ,
tīrthāyatanaviśrāntivṛtivistārakalpanaiḥ 10
10. tapaḥprakāradānena padārthaghaṭaneśitaiḥ
tīrthāyatanaviśrāntivṛtivistārakalpanaiḥ
10. tapaḥprakāradānena padārthaghaṭaneśitaiḥ
tīrthāyatanaviśrāntivṛtivistārakalpanaiḥ
10. Through the bestowing of various forms of asceticism (tapas), through the mastery in arranging categories of reality, and through the creation of expanded protection and repose in sacred places and temples.
कर्तव्योऽङ्कुरितस्यास्य रक्षिता शिक्षिताशयः ।
संतोषनामा प्रियया नित्यं मुदितयान्वितः ॥ ११ ॥
kartavyo'ṅkuritasyāsya rakṣitā śikṣitāśayaḥ ,
saṃtoṣanāmā priyayā nityaṃ muditayānvitaḥ 11
11. kartavyaḥ aṅkuritasya asya rakṣitā śikṣitāśayaḥ
saṃtoṣanāmā priyayā nityam muditayā anvitaḥ
11. asya aṅkuritasya rakṣitā śikṣitāśayaḥ saṃtoṣanāmā
nityam muditayā priyayā anvitaḥ kartavyaḥ
11. Of this sprouted (seed of detachment), a protector should be established – one whose intention is disciplined, who is named Contentment (saṃtoṣa), and who is always accompanied by his joyful beloved.
पश्चात्स्थिताशाविहगान्परप्रणयपक्षिणः ।
अस्मादापततः कामगर्वगृध्रान्निवारयेत् ॥ १२ ॥
paścātsthitāśāvihagānparapraṇayapakṣiṇaḥ ,
asmādāpatataḥ kāmagarvagṛdhrānnivārayet 12
12. paścātsthitāśāvihagān parapraṇayapakṣiṇaḥ
asmād āpatataḥ kāmagarvagṛdhrān nivārayet
12. paścātsthitāśāvihagān parapraṇayapakṣiṇaḥ
kāmagarvagṛdhrān asmād āpatataḥ nivārayet
12. One should avert the birds of lingering hope and those birds representing excessive affection for others, along with the vultures of desire (kāma) and pride that descend upon one from this (condition).
मृदुभिः सत्क्रियाकुन्तैर्विवेकार्कातपैरपि ।
अचिन्त्यालोकदैरस्मान्मार्जितव्यं रजस्तमः ॥ १३ ॥
mṛdubhiḥ satkriyākuntairvivekārkātapairapi ,
acintyālokadairasmānmārjitavyaṃ rajastamaḥ 13
13. mṛdubhiḥ satkriyākuntaiḥ vivekārkātapaiḥ api
acintyālokadaiḥ asmāt mārjitavyam rajastamaḥ
13. rajastamaḥ asmāt mṛdubhiḥ satkriyākuntaiḥ api
vivekārkātapaiḥ acintyālokadaiḥ mārjitavyam
13. One should cleanse "rajas" (rajas) and "tamas" (tamas) from this (condition) by gentle spears of good actions (satkriyā) and by the sun-like rays of discrimination (viveka) which grant inconceivable illumination.
संपदः प्रमदाश्चैव तरङ्गा भोगभङ्गुराः ।
पतन्त्यशनयस्तस्मिन्दुष्कृताभ्रसमीरिताः ॥ १४ ॥
saṃpadaḥ pramadāścaiva taraṅgā bhogabhaṅgurāḥ ,
patantyaśanayastasminduṣkṛtābhrasamīritāḥ 14
14. sampadaḥ pramadāḥ ca eva taraṅgāḥ bhogabhaṅgurāḥ
patanti aśanayaḥ tasmin duṣkṛtābhrasamīritāḥ
14. sampadaḥ ca eva pramadāḥ bhogabhaṅgurāḥ taraṅgāḥ
duṣkṛtābhrasamīritāḥ aśanayaḥ tasmin patanti
14. Fortunes and women are indeed like waves, perishable like (fleeting) enjoyments. Upon that (person or situation) fall thunderbolts, propelled by clouds of misdeeds (duṣkṛta).
धैर्यौदार्यदयामन्त्रैर्जपस्नानतपोदमैः ।
विनिवारयितव्यास्ताः प्रणवार्थत्रिशूलिना ॥ १५ ॥
dhairyaudāryadayāmantrairjapasnānatapodamaiḥ ,
vinivārayitavyāstāḥ praṇavārthatriśūlinā 15
15. dhairyāudāryadayāmantraiḥ japasnānatapodamaiḥ
vinivārayitavyāḥ tāḥ praṇavārthratriśūlinā
15. tāḥ praṇavārthratriśūlinā dhairyāudāryadayāmantraiḥ
japasnānatapodamaiḥ vinivārayitavyāḥ
15. Those (misfortunes) should be averted by the one who wields the trident and embodies the meaning of "Praṇava" (Om), utilizing "mantras" (mantra) of fortitude, generosity, and compassion, along with chanting (japa), ritual bathing, asceticism (tapas), and self-control (dama).
इति संरक्षितादस्माद्ध्यानबीजात्प्रवर्तते ।
आभिजात्योन्नतः श्रीमान्विवेकाख्यो नवाङ्कुरः ॥ १६ ॥
iti saṃrakṣitādasmāddhyānabījātpravartate ,
ābhijātyonnataḥ śrīmānvivekākhyo navāṅkuraḥ 16
16. iti saṃrakṣitāt asmāt dhyānabījāt pravartate
ābhijātyonnataḥ śrīmān vivekākhyaḥ navāṅkuraḥ
16. asmāt saṃrakṣitāt dhyānabījāt iti ābhijātyonnataḥ
śrīmān vivekākhyaḥ navāṅkuraḥ pravartate
16. From this well-protected seed of meditation (dhyāna), a new sprout, glorious and elevated by its inherent nobility, named discrimination (viveka), emerges.
तेन सा चित्तभूर्भाति सप्रकाशा विकासिनी ।
भवत्यालोकरम्या च खं यथाभिनवेन्दुना ॥ १७ ॥
tena sā cittabhūrbhāti saprakāśā vikāsinī ,
bhavatyālokaramyā ca khaṃ yathābhinavendunā 17
17. tena sā cittabhūḥ bhāti saprakāśā vikāsinī
bhavati ālokaramyā ca kham yathā abhinavendunā
17. tena sā cittabhūḥ saprakāśā vikāsinī bhāti ca
ālokaramyā bhavati yathā kham abhinavendunā
17. By that (sprout), the mind-ground (cittabhūmi) shines, radiant and expansive, becoming delightful with light, just as the sky becomes with a new moon.
तस्मादङ्कुरतः पत्रे उभौ विकसतः स्वयम् ।
एकं शास्त्राभिगमनं द्वितीयं साधुसंगमः ॥ १८ ॥
tasmādaṅkurataḥ patre ubhau vikasataḥ svayam ,
ekaṃ śāstrābhigamanaṃ dvitīyaṃ sādhusaṃgamaḥ 18
18. tasmāt aṅkurataḥ patre ubhau vikasataḥ svayam
ekam śāstrābhigamanam dvitīyam sādhusaṅgamaḥ
18. tasmāt aṅkurataḥ ubhau patre svayam vikasataḥ
ekam śāstrābhigamanam dvitīyam sādhusaṅgamaḥ
18. From that sprout, two leaves spontaneously develop: one is the approach to scriptures, and the second is the association with virtuous people.
स्तम्भमेष निबध्नाति स्थैर्यं नाम समुन्नतिम् ।
संतोषत्वग्विवलितं वैराग्यरसरञ्जितम् ॥ १९ ॥
stambhameṣa nibadhnāti sthairyaṃ nāma samunnatim ,
saṃtoṣatvagvivalitaṃ vairāgyarasarañjitam 19
19. stambham eṣaḥ nibadhnāti sthairyām nāma samunnatiṃ
santoṣatvagvivalitam vairāgyarasarañjitam
19. eṣaḥ sthairyām nāma samunnatiṃ stambham nibadhnāti
santoṣatvagvivalitam vairāgyarasarañjitam
19. This (plant of discrimination) establishes the pillar of stability (sthairyam), which is its lofty height, enwrapped by the bark of contentment, and imbued with the essence of dispassion.
वैराग्यरसपुष्टात्मा शास्त्रार्थप्रावृषान्वितः ।
स्वल्पेनैव स्वकालेन परामेति समुन्नतिम् ॥ २० ॥
vairāgyarasapuṣṭātmā śāstrārthaprāvṛṣānvitaḥ ,
svalpenaiva svakālena parāmeti samunnatim 20
20. vairāgyarasapuṣṭa-ātmā śāstrārthaprāvṛṣa-anvitaḥ
svalpena eva svakālena parām eti samunnatim
20. vairāgyarasapuṣṭa-ātmā śāstrārthaprāvṛṣa-anvitaḥ
svalpena eva svakālena parām samunnatim eti
20. An individual whose intrinsic nature (ātman) is nourished by the essence of dispassion (vairāgya), and who is endowed with the abundance of scriptural understanding, attains supreme progress (samunnati) in a very short period of time.
शास्त्रार्थसाधुसंपर्कवैराग्यरसपीवरः ।
रागद्वेषकपिक्षोभैर्न मनागपि कम्पते ॥ २१ ॥
śāstrārthasādhusaṃparkavairāgyarasapīvaraḥ ,
rāgadveṣakapikṣobhairna manāgapi kampate 21
21. śāstrārthasādhusaṃparkavairāgyarasapīvaraḥ
rāgadveṣakapikṣobhaiḥ na manāk api kampate
21. śāstrārthasādhusaṃparkavairāgyarasapīvaraḥ
rāgadveṣakapikṣobhaiḥ na manāk api kampate
21. One who is robust with the essence of dispassion (vairāgya), acquired through contact with holy persons (sādhu) and scriptural meanings, does not tremble even slightly from the agitations caused by the 'monkeys' of attachment (rāga) and aversion (dveṣa).
अथ तस्मात्प्रजायन्ते विज्ञानालंकृताकृतेः ।
लता रसविलासिन्य इमा विततदेशगाः ॥ २२ ॥
atha tasmātprajāyante vijñānālaṃkṛtākṛteḥ ,
latā rasavilāsinya imā vitatadeśagāḥ 22
22. atha tasmāt prajāyante vijñānālaṅkṛtākṛteḥ
latāḥ rasavilāsinyaḥ imāḥ vitatadeśagāḥ
22. atha tasmāt vijñānālaṅkṛtākṛteḥ imāḥ
rasavilāsinyaḥ vitatadeśagāḥ latāḥ prajāyante
22. Then, from that person whose form is adorned with supreme knowledge (vijñāna), these creepers - delightful in their essence and spreading over vast regions - are born.
स्फुटता सत्यता सत्ता धीरता निर्विकल्पता ।
समता शान्तता मैत्री करुणा कीर्तिरार्यता ॥ २३ ॥
sphuṭatā satyatā sattā dhīratā nirvikalpatā ,
samatā śāntatā maitrī karuṇā kīrtirāryatā 23
23. sphuṭatā satyatā sattā dhīratā nirvikalpatā
samatā śāntatā maitrī karuṇā kīrtiḥ āryatā
23. sphuṭatā satyatā sattā dhīratā nirvikalpatā
samatā śāntatā maitrī karuṇā kīrtiḥ āryatā
23. (These creepers are) clarity, truthfulness, existence, steadiness, non-differentiation, equanimity, peacefulness, friendliness, compassion, fame, and nobility.
लताभिर्गुणपत्राभिः स ध्यानतरुरूर्जितः ।
यशःपुष्पाभिरेताभिः पारिजातायते यतेः ॥ २४ ॥
latābhirguṇapatrābhiḥ sa dhyānatarurūrjitaḥ ,
yaśaḥpuṣpābhiretābhiḥ pārijātāyate yateḥ 24
24. latābhiḥ guṇapatrābhiḥ saḥ dhyānataruḥ ūrjitaḥ
yaśaḥpuṣpābhiḥ etābhiḥ pārijātāyate yateḥ
24. yateḥ saḥ ūrjitaḥ dhyānataruḥ guṇapatrābhiḥ
yaśaḥpuṣpābhiḥ etābhiḥ latābhiḥ pārijātāyate
24. That powerful tree of meditation (dhyāna), adorned with creepers whose leaves are virtues and with these flowers of glory, becomes like a wish-fulfilling tree (pārijāta) for the ascetic.
इत्यसौ ज्ञानविटपी लतापल्लवपुष्पवान् ।
भविष्यज्ज्ञानफलदो दिनानुदिनमुत्तमः ॥ २५ ॥
ityasau jñānaviṭapī latāpallavapuṣpavān ,
bhaviṣyajjñānaphalado dinānudinamuttamaḥ 25
25. iti asau jñānaviṭapī latāpallavapuṣpavān
bhaviṣyat jñānaphaladaḥ dinānudinam uttamaḥ
25. iti asau latāpallavapuṣpavān bhaviṣyat
jñānaphaladaḥ jñānaviṭapī dinānudinam uttamaḥ
25. Thus, this tree of knowledge (jñāna), adorned with creepers, young leaves, and flowers, bestows the future fruit of knowledge and grows more excellent day by day.
यशःकुसुमगुच्छाढ्यो गुणपल्लवलासवान् ।
वैराग्यरसविस्तारी प्रज्ञामञ्जरिताकृतिः ॥ २६ ॥
yaśaḥkusumagucchāḍhyo guṇapallavalāsavān ,
vairāgyarasavistārī prajñāmañjaritākṛtiḥ 26
26. yaśaḥkusumagucchāḍhyaḥ guṇapallavalāsavān
vairāgyarasavistārī prajñāmañjaritākṛtiḥ
26. yaśaḥkusumagucchāḍhyaḥ guṇapallavalāsavān
vairāgyarasavistārī prajñāmañjaritākṛtiḥ
26. [This tree is] replete with bunches of flowers of glory, adorned with the splendor of virtuous young leaves, spreading the essence of detachment (vairāgya), and taking the form of a cluster of wisdom (prajñā).
सर्वाः शीतलयत्याशाः प्रावृषीव पयोधरः ।
सर्गातपं शमयति सूर्यतापमिवोडुपः ॥ २७ ॥
sarvāḥ śītalayatyāśāḥ prāvṛṣīva payodharaḥ ,
sargātapaṃ śamayati sūryatāpamivoḍupaḥ 27
27. sarvāḥ śītalayati āśāḥ prāvṛṣi iva payodharaḥ
sargātāpam śamayati sūryatāpam iva uḍupaḥ
27. payodharaḥ prāvṛṣi iva sarvāḥ āśāḥ śītalayati
uḍupaḥ sūryatāpam iva sargātāpam śamayati
27. This [tree] cools all hopes, just as a rain cloud (payodhara) cools all directions in the rainy season. It calms the scorching heat of worldly existence, just as the moon (uḍupa) alleviates the heat of the sun.
प्रतनोति शमच्छायां छायामिव घनागमः ।
निरोधमास्फारयति शमोऽनिल इवाम्बुदम् ॥ २८ ॥
pratanoti śamacchāyāṃ chāyāmiva ghanāgamaḥ ,
nirodhamāsphārayati śamo'nila ivāmbudam 28
28. pratanoti śamacchāyām chāyām iva ghanāgamaḥ
nirodham āsphārayati śamaḥ anilaḥ iva ambudam
28. ghanāgamaḥ chāyām iva śamacchāyām pratanoti
śamaḥ anilaḥ iva ambudam nirodham āsphārayati
28. Just as the arrival of monsoon clouds spreads a cooling shade, so too does inner tranquility (śama) expand mental restraint (nirodha), much like wind causes a cloud to swell.
निबध्नात्यात्मना पीठं कुलाचल इव स्थितम् ।
फलस्य रचयत्यूर्ध्वं घटिकां मङ्गलादिताम् ॥ २९ ॥
nibadhnātyātmanā pīṭhaṃ kulācala iva sthitam ,
phalasya racayatyūrdhvaṃ ghaṭikāṃ maṅgalāditām 29
29. nibadhnāti ātmanā pīṭham kulācalaḥ iva sthitam
phalasya racayati ūrdhvam ghaṭikām maṅgalāditām
29. [saḥ] ātmanā kulācalaḥ iva sthitam pīṭham nibadhnāti
ūrdhvam phalasya maṅgalāditām ghaṭikām racayati
29. It (tranquility) establishes a firm foundation for the self (ātman), standing like a principal mountain. It creates an auspiciously initiated vessel above, meant for the spiritual fruit (phala).
विवेककल्पवृक्षे तु वर्धमाने दिने दिने ।
छायावितानवलिते पुंसो हृदयकानने ॥ ३० ॥
vivekakalpavṛkṣe tu vardhamāne dine dine ,
chāyāvitānavalite puṃso hṛdayakānane 30
30. vivekakaplavṛkṣe tu vardhamāne dine dine
chāyāvitānavali-te puṃsaḥ hṛdayakānane
30. tu puṃsaḥ hṛdayakānane dine dine vardhamāne
chāyāvitānavali-te vivekakaplavṛkṣe
30. But in the wish-fulfilling tree of discrimination (viveka), which grows day by day, enveloped by a vast canopy of shade, within the heart-forest of a person (puruṣa)...
प्रवर्तते शीतलता तलतापापहारिणी ।
अभ्युल्लसन्मतिलता तुषारोदरसुन्दरी ॥ ३१ ॥
pravartate śītalatā talatāpāpahāriṇī ,
abhyullasanmatilatā tuṣārodarasundarī 31
31. pravartate śītalatā talatāpāpahāriṇī
abhyullasanmatilatā tuṣārodarasundarī
31. talatāpāpahāriṇī śītalatā pravartate
tuṣārodarasundarī abhyullasanmatilatā [pravartate]
31. [In that heart-forest], coolness (śītalatā) manifests, dispelling fundamental suffering. A creeper of radiant intelligence (mati) also flourishes, beautiful with its inner serenity.
यस्यामवान्तरश्रान्तो विश्राम्यति मनोमृगः ।
आजन्मजीर्णपथिकः पथि कोलाहलाकुलः ॥ ३२ ॥
yasyāmavāntaraśrānto viśrāmyati manomṛgaḥ ,
ājanmajīrṇapathikaḥ pathi kolāhalākulaḥ 32
32. yasyām avāntaraśrāntaḥ viśrāmyati manomṛgaḥ
ājanmajīrṇapathikaḥ pathi kolāhalākulaḥ
32. manomṛgaḥ ājanmajīrṇapathikaḥ pathi
kolāhalākulaḥ avāntaraśrāntaḥ yasyām viśrāmyati
32. In which (state or entity) does the mind, like a deer, find rest after becoming internally weary? It is like a traveler, worn out since birth, agitated by the clamor on its path.
सत्तामात्रात्मशारीरचर्मार्थं प्रेक्षितोऽरिभिः ।
नानातासारसाकारगोपयज्जर्जरोन्मुखः ॥ ३३ ॥
sattāmātrātmaśārīracarmārthaṃ prekṣito'ribhiḥ ,
nānātāsārasākāragopayajjarjaronmukhaḥ 33
33. sattāmātrātmaśarīracarmārtham prekṣitaḥ
aribhiḥ nānātāsārasākāragopayat jarjarounmukhaḥ
33. aribhiḥ prekṣitaḥ sattāmātrātmaśarīracarmārtham
nānātāsārasākāragopayat jarjarounmukhaḥ
33. Observed by its enemies, and acting for the sake of its very physical form - the mere skin of its body, which is but a vessel for existence - (the mind/individual) conceals the essential form of its own multiplicity, all the while approaching decrepitude.
संसारारण्यविसरद्वासनापवनेरितः ।
अहंतातापसरिता सर्वदा विप्रदारदी ॥ ३४ ॥
saṃsārāraṇyavisaradvāsanāpavaneritaḥ ,
ahaṃtātāpasaritā sarvadā vipradāradī 34
34. saṃsārāraṇyavisaradvāsanāpavaneritaḥ
ahaṃtātāpasaraitā sarvadā vipradāradī
34. saṃsārāraṇyavisaradvāsanāpavaneritaḥ
ahaṃtātāpasaraitā sarvadā vipradāradī
34. Impelled by the wind of latent impressions (vāsanā) that spreads through the forest of transmigration (saṃsāra), and always beset by the river of suffering (tāpa) which is egoism (ahaṃkāra), (the mind/individual) constantly commits grave transgressions like giving away a brahmin's wife.
दीर्घादरी दूरचितसारसंचारजर्जरः ।
पुत्रपौत्रपरामर्शप्रतापात्पतितोऽवटे ॥ ३५ ॥
dīrghādarī dūracitasārasaṃcārajarjaraḥ ,
putrapautraparāmarśapratāpātpatito'vaṭe 35
35. dīrghādarī dūracitasārasañcārajārjaraḥ
putrapautraparāmarśapratāpāt patitaḥ avaṭe
35. dīrghādarī dūracitasārasañcārajārjaraḥ
putrapautraparāmarśapratāpāt avaṭe patitaḥ
35. Having deep internal chasms, worn out by the cumulative effects of essential wanderings amassed over long distances (through past lives), and due to the strong influence of attachment to sons and grandsons, (the mind/individual) falls into a pit (of degradation or saṃsāra).
लक्ष्मीलताविलुठनात्संकटैः कुण्ठिताङ्गकः ।
तृष्णाश्रीसरितं गृह्णन्कल्लोलैर्दूरमाहतः ॥ ३६ ॥
lakṣmīlatāviluṭhanātsaṃkaṭaiḥ kuṇṭhitāṅgakaḥ ,
tṛṣṇāśrīsaritaṃ gṛhṇankallolairdūramāhataḥ 36
36. lakṣmīlatāviluṭhanāt saṅkaṭaiḥ kuṇṭhitāṅgakaḥ
tṛṣṇāśrīsaritaṃ gṛhṇan kallolaiḥ dūram āhataḥ
36. lakṣmīlatāviluṭhanāt saṅkaṭaiḥ kuṇṭhitāṅgakaḥ
tṛṣṇāśrīsaritaṃ gṛhṇan kallolaiḥ dūram āhataḥ
36. His body, weakened by troubles arising from wallowing in the creeper of fortune (lakṣmī), was greatly struck by the waves while grasping the glorious river of craving.
तं व्याधिदुर्व्याधवैधुर्यपलायनपरायणः ।
अशङ्कितविधिर्व्याधपातादिव कृताकृतिः ॥ ३७ ॥
taṃ vyādhidurvyādhavaidhuryapalāyanaparāyaṇaḥ ,
aśaṅkitavidhirvyādhapātādiva kṛtākṛtiḥ 37
37. taṃ vyādhidurvyādhavaiDhuryapalāyanaparāyaṇaḥ
aśaṅkitavidhiḥ vyādhapātāt iva kṛtākṛtiḥ
37. taṃ vyādhidurvyādhavaiDhuryapalāyanaparāyaṇaḥ
aśaṅkitavidhiḥ vyādhapātāt iva kṛtākṛtiḥ
37. He (referring to the individual from the previous verse), whose primary aim was to escape the misery caused by disease (vyādhi) acting as a cruel hunter, assumed a definite posture, as if with an unhesitating strategy, upon being struck by a hunter.
ज्ञेयास्पदसमायातदुःखसायकशङ्कितः ।
वैरिविद्रवणव्यग्रो दृषदाहरणाङ्कितः ॥ ३८ ॥
jñeyāspadasamāyātaduḥkhasāyakaśaṅkitaḥ ,
vairividravaṇavyagro dṛṣadāharaṇāṅkitaḥ 38
38. jñeyāspadasamāyātaduḥkhasāyakaśaṅkitaḥ
vairividravaṇavyagraḥ dṛṣadāharaṇāṅkitaḥ
38. jñeyāspadasamāyātaduḥkhasāyakaśaṅkitaḥ
vairividravaṇavyagraḥ dṛṣadāharaṇāṅkitaḥ
38. Apprehensive of the arrows of suffering (duḥkha) arriving from known sources, he was agitated with the intent of routing his enemies, and was engaged in collecting stones (for defense).
उन्नतानतसंपातनिपातेनातिघूर्णितः ।
विकारोपलनिर्घातैः पारम्पर्येण चूर्णितः ॥ ३९ ॥
unnatānatasaṃpātanipātenātighūrṇitaḥ ,
vikāropalanirghātaiḥ pāramparyeṇa cūrṇitaḥ 39
39. unnatānatasaṃpātanipātena atighūrṇitaḥ
vikāropalanirghātaiḥ pāramparyeṇa cūrṇitaḥ
39. unnatānatasaṃpātanipātena atighūrṇitaḥ
vikāropalanirghātaiḥ pāramparyeṇa cūrṇitaḥ
39. He was excessively agitated by the impacts of rising and falling, and continually crushed by the violent blows (nirghāta) of the stones of mental agitation (vikāra).
तृष्णाचारुलताजालप्रवेशवशविक्षतः ।
स्वप्रज्ञारचिताचारः परमायास्वशिक्षितः ॥ ४० ॥
tṛṣṇācārulatājālapraveśavaśavikṣataḥ ,
svaprajñāracitācāraḥ paramāyāsvaśikṣitaḥ 40
40. tṛṣṇācārulatājālaprāveśavaśavikṣataḥ
svaprajñāracitācāraḥ paramāyāsvaśikṣitaḥ
40. tṛṣṇācārulatājālaprāveśavaśavikṣataḥ
svaprajñāracitācāraḥ paramāyāsvaśikṣitaḥ
40. He is wounded by succumbing to the entanglement in the net of beautiful creepers of craving. His conduct is fashioned by his own intellect, and he is self-taught by the supreme illusion (māyā).
इन्द्रियग्राममागत्य प्रपलायनतत्परः ।
सुदुर्ग्रहगजेन्द्रोग्रविस्फूर्जनविमर्दितः ॥ ४१ ॥
indriyagrāmamāgatya prapalāyanatatparaḥ ,
sudurgrahagajendrogravisphūrjanavimarditaḥ 41
41. indriyagrāmam āgatya prapalāyanatatparaḥ
sudurgrhagajendraugravisphūrjanavimarditaḥ
41. indriyagrāmam āgatya prapalāyanatatparaḥ
sudurgrhagajendraugravisphūrjanavimarditaḥ
41. Having approached the multitude of senses, he is intent on fleeing. He is crushed by the fierce outburst of power of a mighty elephant, which is very difficult to restrain.
विषयाजगरोदारविषफूत्कारमूर्च्छितः ।
कामुकः कामिनीभूमौ रसात्प्रायो विपोथितः ॥ ४२ ॥
viṣayājagarodāraviṣaphūtkāramūrcchitaḥ ,
kāmukaḥ kāminībhūmau rasātprāyo vipothitaḥ 42
42. viṣayājagarodāraviṣaphūtkāramūrcchitaḥ
kāmukaḥ kāminībhūmau rasāt prāyaḥ vipothitaḥ
42. viṣayājagarodāraviṣaphūtkāramūrcchitaḥ
kāmukaḥ kāminībhūmau rasāt prāyaḥ vipothitaḥ
42. He is stupefied by the mighty poisonous hiss of the python of sensory objects. A lustful person, he is mostly crushed down in the realm of beloved women, due to passion.
कोपदावानलप्लुष्टपृष्ठविस्फोटदाहवान् ।
सदा गतागतानेकदीर्घदुःखप्रदाहवान् ॥ ४३ ॥
kopadāvānalapluṣṭapṛṣṭhavisphoṭadāhavān ,
sadā gatāgatānekadīrghaduḥkhapradāhavān 43
43. kopadāvānalapluṣṭapṛṣṭhavisphoṭadāhavān
sadā gatāgatānekadīrghaduḥkhapradāhavān
43. kopadāvānalapluṣṭapṛṣṭhavisphoṭadāhavān
sadā gatāgatānekadīrghaduḥkhapradāhavān
43. He possesses the burning sensation of blisters on his back, scorched by the forest fire of anger. He constantly experiences the intense torment of many prolonged sufferings from the repeated cycles of coming and going (saṃsāra).
स्वात्मलग्नाभिलाषांशदंशदोषैरुपद्रुतः ।
भोगलोभलसन्मोदशृगालचिरविद्रुतः ॥ ४४ ॥
svātmalagnābhilāṣāṃśadaṃśadoṣairupadrutaḥ ,
bhogalobhalasanmodaśṛgālaciravidrutaḥ 44
44. svātmalagnābhilāṣāṃśadaṃśadoṣaiḥ upadrutaḥ
bhogalobhalasanmodaśṛgālaciravidrutaḥ
44. He is distressed by the faults that sting like bites from portions of desires clinging to his own self, and has been long pursued by the jackals of greed for worldly enjoyments, whose delight gleams.
स्वकर्मकर्तृतोद्भान्तदारिद्र्यद्वीप्यनुद्रुतः ।
व्यामोहमिहिकान्धत्वकूटावटलुठत्तनुः ॥ ४५ ॥
svakarmakartṛtodbhāntadāridryadvīpyanudrutaḥ ,
vyāmohamihikāndhatvakūṭāvaṭaluṭhattanuḥ 45
45. svakarmakartṛtodbhrāntadāridryadvīpyanudrutaḥ
vyāmohamihikāndhatvakūṭāvaṭaluṭhattanuḥ
45. He is pursued by the tiger of poverty, bewildered by his own agency (karma), and his body flounders in the treacherous pit of blindness, which is the mist of delusion.
मानसिंहसमुल्लासहृदयोत्कम्पनातुरः ।
मरणेन रणे येन वृकपुष्पमिवेक्षितः ॥ ४६ ॥
mānasiṃhasamullāsahṛdayotkampanāturaḥ ,
maraṇena raṇe yena vṛkapuṣpamivekṣitaḥ 46
46. mānasiṃhasamullāsahṛdayotkampanāturaḥ
maraṇena raṇe yena vṛkapuṣpam iva īkṣitaḥ
46. Distressed by the trembling of his heart, agitated by the lion of pride, he was one by whom death in battle was seen like a wolf-flower (something ominous or dreadful).
गर्वेण गिरणायाशु दूरतोजनसेवितः ।
कामैः समन्ततो दन्तवितानितयवाङ्कुरः ॥ ४७ ॥
garveṇa giraṇāyāśu dūratojanasevitaḥ ,
kāmaiḥ samantato dantavitānitayavāṅkuraḥ 47
47. garveṇa giraṇāya āśu dūratojanasevitaḥ
kāmaiḥ samantataḥ dantavitānitayavāṅkuraḥ
47. Quickly attended to by people from afar for his proud consumption, he is one whose nascent hopes (like barley sprouts) are spread all around like teeth by desires.
तारुण्यनारीसुहृदा क्षणमालिङ्ग्य वर्जितः ।
दुःसंचारेषु पवनैः कुपितैरिव वर्जितः ॥ ४८ ॥
tāruṇyanārīsuhṛdā kṣaṇamāliṅgya varjitaḥ ,
duḥsaṃcāreṣu pavanaiḥ kupitairiva varjitaḥ 48
48. tāruṇyanārīsuhṛdā kṣaṇam āliṅgya varjitaḥ
duḥsaṃcāreṣu pavanaiḥ kupitaiḥ iva varjitaḥ
48. tāruṇyanārīsuhṛdā kṣaṇam āliṅgya varjitaḥ
duḥsaṃcāreṣu kupitaiḥ pavanaiḥ iva varjitaḥ
48. After briefly embracing a youthful female companion, one is abandoned, just as one is impeded by furious winds in impassable terrains.
कदाचिन्निर्वृतिं याति सशमं च तरौ क्वचित् ।
मनोहरिणको राजन्नाजीवमिव भास्वति ॥ ४९ ॥
kadācinnirvṛtiṃ yāti saśamaṃ ca tarau kvacit ,
manohariṇako rājannājīvamiva bhāsvati 49
49. kadācit nirvṛtim yāti sashamam ca tarau kvacit
manohariṇakaḥ rājan ājīvam iva bhāsvati
49. rājan manohariṇakaḥ kadācit nirvṛtim yāti ca
kvacit tarau sashamam ājīvam iva bhāsvati
49. O King, the deer-like mind (manohariṇaka) sometimes attains tranquility (nirvṛti) and sometimes rests peacefully in a tree. (However,) it is like a deer seeking its livelihood throughout its life in the shining sun.
तालीतमालबकुलादिकवृक्षगुल्मविश्रान्तिषु प्रचुरपुष्पविलासहासैः ।
नामापि यस्य न विदन्ति सुखस्य मूढाः प्राप्नोति तच्छमतरोः स्वमनोमृगो वः ॥ ५० ॥
tālītamālabakulādikavṛkṣagulmaviśrāntiṣu pracurapuṣpavilāsahāsaiḥ ,
nāmāpi yasya na vidanti sukhasya mūḍhāḥ prāpnoti tacchamataroḥ svamanomṛgo vaḥ 50
50. tālītamālabakulādikavṛkṣagulmaviśrāntiṣu
pracurapuṣpavilāsahāsaiḥ nāmā
api yasya na vidanti sukhasya mūḍhāḥ
prāpnoti tat śamataroḥ svamanomṛgaḥ vaḥ
50. vaḥ svamanomṛgaḥ tālītamālabakulādikavṛkṣagulmaviśrāntiṣu pracurapuṣpavilāsahāsaiḥ tat śamataroḥ sukhasya prāpnoti,
yasya nāmā api mūḍhāḥ na vidanti
50. In the tranquil resting places of palm, tamāla, bakula, and other trees and shrubs, adorned with the graceful smiles of abundant flowers, your own mind-deer (svamanomṛga) obtains that happiness from the tree of peace, a happiness whose very name the deluded (mūḍhā) do not even know.

Links to all chapters:

vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1)

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

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 (current chapter) 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