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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-47

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श्रीवसिष्ठ उवाच ।
संसारभारसुश्रान्तः संकटेषु लुठत्तनुः ।
योऽभिवाञ्छति विश्रान्तिं तस्य क्रममिमं श्रृणु ॥ १ ॥
śrīvasiṣṭha uvāca ,
saṃsārabhārasuśrāntaḥ saṃkaṭeṣu luṭhattanuḥ ,
yo'bhivāñchati viśrāntiṃ tasya kramamimaṃ śrṛṇu 1
1. śrīvasiṣṭhaḥ uvāca saṃsārabhārasuśrāntaḥ saṃkaṭeṣu
luṭhat-tanuḥ yaḥ abhivāñchati viśrāntim tasya kramam imam śṛṇu
1. śrīvasiṣṭhaḥ uvāca yaḥ saṃsārabhārasuśrāntaḥ saṃkaṭeṣu
luṭhat-tanuḥ viśrāntim abhivāñchati tasya imam kramam śṛṇu
1. Śrī Vasiṣṭha said: "Hear this method for anyone who is exceedingly weary from the burden of transmigration (saṃsāra), whose body wallows in difficulties, and who desires rest."
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पूर्वं विवेककणिका यदा स्वहृदि जायते ।
संसारनिर्वेदमयी कारणाद्वाप्यकारणात् ॥ २ ॥
pūrvaṃ vivekakaṇikā yadā svahṛdi jāyate ,
saṃsāranirvedamayī kāraṇādvāpyakāraṇāt 2
2. pūrvaṃ vivekakaṇikā yadā svahṛdi jāyate
saṃsāranirvedamayī kāraṇāt vā api akāraṇāt
2. pūrvaṃ yadā saṃsāranirvedamayī vivekakaṇikā
svahṛdi kāraṇāt vā api akāraṇāt jāyate
2. First, when a tiny spark of discernment (viveka), imbued with detachment from worldly existence (saṃsāra), arises in one's own heart, whether with a specific cause or without any apparent reason.
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तदा श्रयन्ति सच्छायान्साधुत्वसुविशालिनः ।
अध्वश्रमहरांस्तापतप्ता मार्गतरूनिव ॥ ३ ॥
tadā śrayanti sacchāyānsādhutvasuviśālinaḥ ,
adhvaśramaharāṃstāpataptā mārgatarūniva 3
3. tadā śrayanti sat-chāyān sādhutva-suviśālinaḥ
adhva-śrama-harān tāpa-taptāḥ mārgatarūn iva
3. tadā tāpa-taptāḥ adhva-śrama-harān mārgatarūn
iva sat-chāyān sādhutva-suviśālinaḥ śrayanti
3. Then, those tormented by suffering, just like travelers scorched by heat seeking roadside trees that alleviate the weariness of the path, take refuge in virtuous individuals (sādhu) whose expansive goodness (sādhu-tva) provides excellent shelter.
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दूरे परिहरत्यज्ञान्यज्ञयूपानिवाध्वगः ।
स्नानदानतपोयज्ञान्करोति विबुधानुगः ॥ ४ ॥
dūre pariharatyajñānyajñayūpānivādhvagaḥ ,
snānadānatapoyajñānkaroti vibudhānugaḥ 4
4. dūre pariharati ajñān yajña-yūpān iva adhagaḥ
snāna-dāna-tapas-yajñān karoti vibudha-anugaḥ
4. adhvagaḥ yajña-yūpān iva ajñān dūre pariharati
vibudha-anugaḥ snāna-dāna-tapas-yajñān karoti
4. Such a person, like a traveler who keeps far away from sacrificial posts (yūpa), avoids ignorant people (ajñāni). Instead, following the wise, he undertakes ritual bathing, charitable giving (dāna), spiritual austerities (tapas), and ceremonial Vedic rituals (yajña).
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पेशलं चानुरूपं च व्यवहारमकृत्रिमम् ।
लोक्यमाह्लादनं धत्ते चन्द्रविम्बमिवामृतम् ॥ ५ ॥
peśalaṃ cānurūpaṃ ca vyavahāramakṛtrimam ,
lokyamāhlādanaṃ dhatte candravimbamivāmṛtam 5
5. peśalam ca anurūpam ca vyavahāram akṛtrimam
lokyam āhlādanam dhatte candravimbam iva amṛtam
5. dhatte peśalam ca anurūpam ca akṛtrimam lokyam
āhlādanam vyavahāram candravimbam iva amṛtam
5. One displays graceful, appropriate, natural, and delightful conduct that is pleasing to the world, just as the moon's orb contains nectar.
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परप्रज्ञानुगो भव्यः परार्थपरिपूरकः ।
पवित्रकर्मरसिकः कोऽपि सौम्यः प्रवर्तते ॥ ६ ॥
paraprajñānugo bhavyaḥ parārthaparipūrakaḥ ,
pavitrakarmarasikaḥ ko'pi saumyaḥ pravartate 6
6. paraprajñānugaḥ bhavyaḥ parārthaparipūrakaḥ
pavitrakarmarasikaḥ kaḥ api saumyaḥ pravartate
6. kaḥ api saumyaḥ bhavyaḥ paraprajñānugaḥ
parārthaparipūrakaḥ pavitrakarmarasikaḥ pravartate
6. A certain noble and gentle person acts, guided by higher wisdom, fulfilling the purposes of others, and delighting in sacred actions.
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नवनीतस्थलीवाऽच्छा स्निग्धा मृद्वी मनोहरा ।
जनं सुखयति स्वाद्वी तदीया नवसंगतिः ॥ ७ ॥
navanītasthalīvā'cchā snigdhā mṛdvī manoharā ,
janaṃ sukhayati svādvī tadīyā navasaṃgatiḥ 7
7. navanītastalī iva acchā snigdhā mṛdvī manoharā
janam sukhayati svādvī tadīyā navasaṃgatiḥ
7. tadīyā navasaṃgatiḥ navanītastalī iva acchā
snigdhā mṛdvī manoharā svādvī janam sukhayati
7. Their new association, like a mound of fresh butter, is clear, smooth, soft, charming, and sweet; it brings joy to people.
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शीतलानि पवित्राणि चरितानि विवेकिनः ।
इन्दोरिवांशुजालानि जनं शीतलयन्त्यलम् ॥ ८ ॥
śītalāni pavitrāṇi caritāni vivekinaḥ ,
indorivāṃśujālāni janaṃ śītalayantyalam 8
8. śītalāni pavitrāṇi caritāni vivekinaḥ
indoḥ iva aṃśujālāni janam śītalayanti alam
8. vivekinaḥ śītalāni pavitrāṇi caritāni
indoḥ aṃśujālāni iva janam alam śītalayanti
8. The cool and pure deeds of a discerning person greatly refresh people, just as the moon's network of rays cools them.
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न तथोद्यानखण्डेषु पुष्पप्रकरहारिषु ।
विश्राम्यते वीतभयं यथा साधुसमागमे ॥ ९ ॥
na tathodyānakhaṇḍeṣu puṣpaprakarahāriṣu ,
viśrāmyate vītabhayaṃ yathā sādhusamāgame 9
9. na tathā udyānakhaṇḍeṣu puṣpaparakarahāriṣu
viśrāmyate vītabhayam yathā sādhusamāgame
9. yathā sādhusamāgame vītabhayam viśrāmyate,
tathā na viśrāmyate puṣpaparakarahāriṣu udyānakhaṇḍeṣu
9. One does not rest as free from fear in garden sections adorned with many charming flowers as one does in the company of virtuous people.
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मन्दाकिनीपयांसीव संगतानि विवेकिनाम् ।
प्रक्षालयन्ति पापानि प्रयच्छन्ति विशुद्धताम् ॥ १० ॥
mandākinīpayāṃsīva saṃgatāni vivekinām ,
prakṣālayanti pāpāni prayacchanti viśuddhatām 10
10. mandākinīpayāṃsi iva saṅgatāni vivekinām
prakṣālayanti pāpāni prayacchanti viśuddhatām
10. vivekinām saṅgatāni mandākinīpayāṃsi iva
pāpāni prakṣālayanti viśuddhatām prayacchanti
10. The company of discerning individuals (vivekin), like the waters of the Mandakini, cleanses sins and grants purity.
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विवेकिषु विरक्तेषु संसारोत्तरणार्थिषु ।
जनः शीतलतामेति हिमहारगृहेष्विव ॥ ११ ॥
vivekiṣu virakteṣu saṃsārottaraṇārthiṣu ,
janaḥ śītalatāmeti himahāragṛheṣviva 11
11. vivekiṣu virakteṣu saṃsārottaraṇārthiṣu
janaḥ śītalatām eti himahāragṛheṣu iva
11. vivekiṣu virakteṣu saṃsārottaraṇārthiṣu
janaḥ himahāragṛheṣu iva śītalatām eti
11. Among discerning (vivekin), detached individuals who seek to overcome the cycle of rebirth (saṃsāra), a person finds peace (coolness), just as if in a house made of ice and pearls.
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ननु नामरतोदारा या विवेकिनि विद्यते ।
सुरगन्धर्वकन्यासु मानवीषु न विद्यते ॥ १२ ॥
nanu nāmaratodārā yā vivekini vidyate ,
suragandharvakanyāsu mānavīṣu na vidyate 12
12. nanu nāma ratā udārā yā vivekini vidyate
suragandharvakanyāsu mānavīṣu na vidyate
12. nanu yā nāma ratā udārā vivekini vidyate
suragandharvakanyāsu mānavīṣu na vidyate
12. Indeed, the charming and noble quality which resides in a discerning individual (vivekin) is not found among the daughters of gods and gandharvas, nor among human women.
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प्रज्ञा प्रसादमायाति क्रमादुचितकर्मणः ।
अन्तःकरोति शास्त्रार्थमर्थं मुकुरभूरिव ॥ १३ ॥
prajñā prasādamāyāti kramāducitakarmaṇaḥ ,
antaḥkaroti śāstrārthamarthaṃ mukurabhūriva 13
13. prajñā prasādam āyāti kramāt ucitakarmaṇaḥ
antaḥ karoti śāstrārtham artham mukurabhūḥ iva
13. prajñā ucitakarmaṇaḥ kramāt prasādam āyāti,
mukurabhūḥ iva śāstrārtham artham antaḥ karoti.
13. Wisdom gradually attains clarity through appropriate actions. Like the surface of a mirror, it then reveals the meaning and purpose of the scriptures internally.
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सत्प्रज्ञोन्नतिमायाति शास्त्रार्थरसशालिनी ।
विवेकिनि विलासेन कदलीव महावने ॥ १४ ॥
satprajñonnatimāyāti śāstrārtharasaśālinī ,
vivekini vilāsena kadalīva mahāvane 14
14. satprajñā unnatiṃ āyāti śāstrārtharaśaśālinī
vivekini vilāsena kadalī iva mahāvane
14. śāstrārtharaśaśālinī satprajñā vivekini vilāsena unnatiṃ āyāti,
mahāvane kadalī iva.
14. True wisdom, radiant with the essence of scriptural meanings, attains growth and development in a discerning person effortlessly, just like a plantain tree thrives gracefully in a great forest.
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अन्तरेवानुभवति सर्वार्थान्प्रतिबिम्बितान् ।
आदर्शवदशेषेण प्रज्ञा नैर्मल्यशालिनी ॥ १५ ॥
antarevānubhavati sarvārthānpratibimbitān ,
ādarśavadaśeṣeṇa prajñā nairmalyaśālinī 15
15. antare eva anubhavati sarvārthān pratibimbitān
ādarśavat aśeṣeṇa prajñā nairmalyashālinī
15. nairmalyashālinī prajñā antare eva pratibimbitān sarvārthān ādarśavat aśeṣeṇa anubhavati.
15. Wisdom, which is endowed with utmost purity, perceives and realizes all meanings and objects reflected within itself completely, just like a mirror.
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साधुसंगमशुद्धात्मा शास्त्रार्थपरिमार्जितः ।
प्राज्ञो भात्युद्धृतं वह्नेरग्निशौचमिवांशुकम् ॥ १६ ॥
sādhusaṃgamaśuddhātmā śāstrārthaparimārjitaḥ ,
prājño bhātyuddhṛtaṃ vahneragniśaucamivāṃśukam 16
16. sādhusaṅgamaśuddhātmā śāstrārthaparimārjitaḥ
prājñaḥ bhāti uddhṛtam vahneḥ agniśaucam iva aṃśukam
16. sādhusaṅgamaśuddhātmā śāstrārthaparimārjitaḥ prājñaḥ vahneḥ uddhṛtam agniśaucam aṃśukam iva bhāti.
16. The wise person, whose inner self (ātman) has been purified by the company of virtuous people and refined by the meaning of the scriptures, shines like a fine cloth that has been cleansed by fire and then taken out of it.
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कचत्काञ्चनकान्तेन विमलालोककारिणा ।
भुवनं भास्करेणेव भाति साधुः स्वतेजसा ॥ १७ ॥
kacatkāñcanakāntena vimalālokakāriṇā ,
bhuvanaṃ bhāskareṇeva bhāti sādhuḥ svatejasā 17
17. kacat-kāñcanakāntena vimalālokakāriṇā bhuvanam
bhāskareṇa iva bhāti sādhuḥ svatejasā
17. sādhuḥ svatejasā bhāti bhuvanam
kacatkāñcanakāntena vimalālokakāriṇā bhāskareṇa iva
17. A virtuous person shines with their own inner light, just as the world shines by the sun, whose radiant golden brilliance creates pure light.
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तथानुगच्छति प्राज्ञः शास्त्रसाधुसमागमौ ।
यथात्यन्तानुषङ्गेण तावेवानुभवत्यसौ ॥ १८ ॥
tathānugacchati prājñaḥ śāstrasādhusamāgamau ,
yathātyantānuṣaṅgeṇa tāvevānubhavatyasau 18
18. tathā anugacchati prājñaḥ śāstrasādhusamāgamau
yathā atyantānuṣaṅgeṇa tau eva anubhavati asau
18. prājñaḥ tathā śāstrasādhusamāgamau anugacchati,
yathā asau atyantānuṣaṅgeṇa tau eva anubhavati
18. A wise person thus follows the study of scriptures and the company of virtuous people, such that through continuous engagement, he profoundly experiences both of them.
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क्रमात्सज्जनतामेत्य शास्त्रार्थभरभावितः ।
भाति भोगानधःकुर्वन्पञ्जरादिव निर्गतः ॥ १९ ॥
kramātsajjanatāmetya śāstrārthabharabhāvitaḥ ,
bhāti bhogānadhaḥkurvanpañjarādiva nirgataḥ 19
19. kramāt sajjanatām etya śāstrārthabharabhāvitaḥ
bhāti bhogān adhaḥ kurvan pañjarāt iva nirgataḥ
19. saḥ kramāt sajjanatām etya śāstrārthabharabhāvitaḥ
bhogān adhaḥ kurvan nirgataḥ iva bhāti
19. Gradually achieving virtue and deeply imbued with the meaning of scriptures, he shines, casting down enjoyments, as if having escaped from a cage.
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भोगाभिगमदौर्भाग्यं दिनानुदिनमुज्झता ।
तेन तत्कुलमाभाति ताराचक्रमिवेन्दुना ॥ २० ॥
bhogābhigamadaurbhāgyaṃ dinānudinamujjhatā ,
tena tatkulamābhāti tārācakramivendunā 20
20. bhogābhigamadourbhāgyam dinānudinam ujjhatā
tena tat kulam ābhāti tārācakram iva indunā
20. dinānudinam bhogābhigamadourbhāgyam ujjhatā
tena tat kulam indunā tārācakram iva ābhāti
20. Through that person who day by day abandons the misfortune of pursuing pleasures, that family shines forth, just as a cluster of stars is illuminated by the moon.
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अभोगकृपणा कापि न चैवास्य प्रवर्तते ।
मुखे कान्तिरपूर्वैव चन्द्रे राहुमृते यथा ॥ २१ ॥
abhogakṛpaṇā kāpi na caivāsya pravartate ,
mukhe kāntirapūrvaiva candre rāhumṛte yathā 21
21. abhogakṛpaṇā kāpi na ca eva asya pravartate
mukhe kāntiḥ apūrvā eva candre rāhumṛte yathā
21. asya abhogakṛpaṇā kāpi na ca eva pravartate
mukhe apūrvā kāntiḥ eva candre rāhumṛte yathā
21. No misery or wretchedness born of non-enjoyment ever arises in him. An unprecedented radiance shines on his face, just as it does on the moon when it is free from the eclipse of Rāhu.
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तृणीकृतत्रिजगतां महतामभिधेयताम् ।
स याति कल्पविटपी नभसीव दिवौकसाम् ॥ २२ ॥
tṛṇīkṛtatrijagatāṃ mahatāmabhidheyatām ,
sa yāti kalpaviṭapī nabhasīva divaukasām 22
22. tṛṇīkṛtatrijagatām mahatām abhidheyatām sa
yāti kalpaviṭapī nabhasi iva divaukasām
22. saḥ tṛṇīkṛtatrijagatām mahatām abhidheyatām yāti,
divaukasām nabhasi kalpaviṭapī iva
22. He attains the state of being called a wish-fulfilling tree (kalpaviṭapī) by those great souls (mahatām) who have treated the three worlds as insignificant as a blade of grass (tṛṇīkṛtatrijagatām), just as the wish-fulfilling tree (kalpaviṭapī) is [called so] by the gods (divaukasām) in the sky (nabhasī).
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भोगानां द्वेषणेनान्तर्लज्जमानो मनस्यपि ।
भोगानामप्यसंपत्त्या परमं परितुष्यति ॥ २३ ॥
bhogānāṃ dveṣaṇenāntarlajjamāno manasyapi ,
bhogānāmapyasaṃpattyā paramaṃ parituṣyati 23
23. bhogānām dveṣaṇena antar lajjamānaḥ manasi api
bhogānām api asampattyā paramam parituṣyati
23. (saḥ) manasi api bhogānām dveṣaṇena antar lajjamānaḥ (san),
bhogānām asampattyā api paramam parituṣyati
23. Feeling inwardly ashamed even in his mind due to his aversion to worldly pleasures, he becomes supremely content even by the absence or non-acquisition of such enjoyments.
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स्वा एवोपहसत्यन्तस्तरुणीस्तरलक्रियाः ।
खेदस्मेरमुखो जातीर्जातिस्मर इवाधमः ॥ २४ ॥
svā evopahasatyantastaruṇīstaralakriyāḥ ,
khedasmeramukho jātīrjātismara ivādhamaḥ 24
24. svāḥ eva upahasati antar taruṇīḥ taralakriyāḥ
khedasmeramukhaḥ jātīḥ jātismaraḥ iva adhamaḥ
24. (saḥ) khedasmeramukhaḥ san,
antar svāḥ eva taruṇīḥ taralakriyāḥ upahasati,
adhamaḥ jātiśvaraḥ jātīḥ iva
24. He inwardly ridicules his own youthful and fickle past actions, his face bearing a smile of weariness or regret, just as a base person (adhama) with memory of past lives (jātismara) scoffs at his previous existences.
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अथ तं द्रष्टुमायान्ति सौहार्देनैव साधवः ।
भूमाविवोदितं चन्द्रं विस्मयोत्फुल्ललोचनाः ॥ २५ ॥
atha taṃ draṣṭumāyānti sauhārdenaiva sādhavaḥ ,
bhūmāvivoditaṃ candraṃ vismayotphullalocanāḥ 25
25. atha tam draṣṭum āyānti sauhārdena eva sādhavaḥ
bhūmau iva uditam candram vismayotphullalocanāḥ
25. atha sādhavaḥ vismayotphullalocanāḥ sauhārdena
eva tam bhūmau iva uditam candram draṣṭum āyānti
25. Then, good people, their eyes wide open in wonder, come to see him with sincere affection, just as they would a moon that has risen on the earth.
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नित्यानादृतभोगोऽसौ ततोऽप्युचितया धिया ।
प्राप्तमप्युचितारम्भं भोगं न बहुमन्यते ॥ २६ ॥
nityānādṛtabhogo'sau tato'pyucitayā dhiyā ,
prāptamapyucitārambhaṃ bhogaṃ na bahumanyate 26
26. nityānādṛtabhogaḥ asau tataḥ api ucitayā dhiyā
prāptam api ucitarambham bhogam na bahumanyate
26. asau nityānādṛtabhogaḥ tataḥ api ucitayā dhiyā
prāptam api ucitarambham bhogam na bahumanyate
26. He (that person) perpetually disregards worldly enjoyments (bhoga). Therefore, with his discerning intellect, he does not highly esteem any enjoyment (bhoga), even if it is obtained through proper means.
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पूर्वं संसृतिवैरस्यमन्तरेवोदितात्मनः ।
जायते जीर्णजाड्यस्य पाकादिव शरत्तरोः ॥ २७ ॥
pūrvaṃ saṃsṛtivairasyamantarevoditātmanaḥ ,
jāyate jīrṇajāḍyasya pākādiva śarattaroḥ 27
27. pūrvam saṃsṛtivairasyam antarevotditātmanaḥ
jāyate jīrṇajāḍyasya pākāt iva śarattaroḥ
27. pūrvam antarevotditātmanaḥ saṃsṛtivairasyam
jāyate śarattaroḥ pākāt iva jīrṇajāḍyasya
27. First, for one whose intrinsic nature (ātman) has manifested from within, a distaste for the cycle of rebirth (saṃsāra) arises, much like old rigidity (jāḍya) manifests in an autumn tree due to its ripening.
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ततः सज्जनसंपर्कमुदर्कश्रेयसे स्वयम् ।
करोति स्वस्थतागृध्रुर्भिषगाश्रयणं यथा ॥ २८ ॥
tataḥ sajjanasaṃparkamudarkaśreyase svayam ,
karoti svasthatāgṛdhrurbhiṣagāśrayaṇaṃ yathā 28
28. tataḥ sajjanasaṃparkam udarkaśreyase svayam
karoti svasthatāgṛdhruḥ bhiṣak āśrayaṇam yathā
28. tataḥ svayam udarkaśreyase sajjanasaṃparkam
karoti yathā svasthatāgṛdhruḥ bhiṣak āśrayaṇam
28. Then, for his ultimate good, he himself seeks the company of virtuous people, just as one desirous of well-being (svasthatā) seeks the help of a physician.
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तेनोदारमतिर्भूत्वा शास्त्रार्थेषु निमज्जति ।
महान्महाप्रसन्नेषु सरःस्विव महागजः ॥ २९ ॥
tenodāramatirbhūtvā śāstrārtheṣu nimajjati ,
mahānmahāprasanneṣu saraḥsviva mahāgajaḥ 29
29. tena udāramatiḥ bhūtvā śāstrārtheṣu nimajjati
mahān mahāprasannneṣu saraḥsu iva mahāgajaḥ
29. mahān tena udāramatiḥ bhūtvā śāstrārtheṣu
nimajjati mahāgajaḥ iva mahāprasannneṣu saraḥsu
29. Therefore, a great person, having acquired a noble intellect, immerses himself in the meanings of the scriptures, just as a great elephant plunges into very clear and tranquil lakes.
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सज्जनो हि समुत्तार्य विपद्भ्यो निकटस्थितम् ।
नियोजयति संपत्सु स्वालोकेष्विव भास्करः ॥ ३० ॥
sajjano hi samuttārya vipadbhyo nikaṭasthitam ,
niyojayati saṃpatsu svālokeṣviva bhāskaraḥ 30
30. sajjanaḥ hi samuttārya vipadbhyaḥ nikaṭasthitam
niyojayati sampatsu svālokeṣu iva bhāskaraḥ
30. hi sajjanaḥ nikaṭasthitam vipadbhyaḥ samuttārya
sampatsu niyojayati bhāskaraḥ iva svālokeṣu
30. Indeed, a virtuous person, having rescued someone close to them from dangers, directs them towards prosperity, just as the sun (bhāskara) brings things into activity with its own light.
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परस्वादानविरतिः पूर्वमेव प्रवर्तते ।
विवेकिनो निजार्थेषु संतोषश्चोपजायते ॥ ३१ ॥
parasvādānaviratiḥ pūrvameva pravartate ,
vivekino nijārtheṣu saṃtoṣaścopajāyate 31
31. parasvādānaviratiḥ pūrvam eva pravartate |
vivekinaḥ nijārtheṣu santoṣaḥ ca upajāyate
31. vivekinaḥ parasvādānaviratiḥ pūrvam eva
pravartate ca nijārtheṣu santoṣaḥ upajāyate
31. For a discerning person, the cessation from taking others' property indeed happens first; and then, contentment (santoṣa) arises concerning their own possessions.
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परस्वादानविरतः संतोषामृतनिर्भरः ।
विवेकी क्रमशः स्वार्थानप्युपेक्षितुमिच्छति ॥ ३२ ॥
parasvādānavirataḥ saṃtoṣāmṛtanirbharaḥ ,
vivekī kramaśaḥ svārthānapyupekṣitumicchati 32
32. parasvādānavirataḥ santoṣāmṛtanirbharaḥ vivekī
kramaśaḥ svārthān api upekṣitum icchati
32. vivekī parasvādānavirataḥ santoṣāmṛtanirbharaḥ
kramaśaḥ svārthān api upekṣitum icchati
32. A discerning person, abstaining from taking others' property and brimming with the nectar of contentment (santoṣa), gradually desires to even relinquish their own interests.
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ददाति कणपिण्याकशाकाद्यपि हि याचते ।
तेनैवाभ्यासयोगेन स्वमांसानि ददात्यसौ ॥ ३३ ॥
dadāti kaṇapiṇyākaśākādyapi hi yācate ,
tenaivābhyāsayogena svamāṃsāni dadātyasau 33
33. dadāti kaṇapiṇyākaśākādy api hi yācate tena
eva abhyāsayogena svamāṃsāni dadāti asau
33. asau hi yācate kaṇapiṇyākaśākādy api dadāti.
tena eva abhyāsayogena svamāṃsāni dadāti.
33. Initially, one gives even humble offerings like rice-bran, oil-cake, or vegetables to those who ask. Through that very practice (yoga), such a person eventually offers their own flesh.
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नूनं विलयचित्तानां विवेकमनुधावताम् ।
मौर्ख्यं लघुत्वमायाति धावतामिव गोष्पदम् ॥ ३४ ॥
nūnaṃ vilayacittānāṃ vivekamanudhāvatām ,
maurkhyaṃ laghutvamāyāti dhāvatāmiva goṣpadam 34
34. nūnam vilayacittānām vivekam anudhāvatām
maurkhyam laghutvam āyāti dhāvatām iva goṣpadam
34. nūnam vilayacittānām vivekam anudhāvatām maurkhyam laghutvam āyāti,
dhāvatām goṣpadam iva.
34. Indeed, for those whose minds are absorbed (in spiritual practice) and who strive for discrimination, foolishness certainly becomes insignificant, just as a cow's hoofprint becomes trivial to those who are running.
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परार्थादानविरतिं पूर्वमभ्यस्य यत्नतः ।
आहर्तव्या विवेकेन ततः स्वार्थेष्वरक्तता ॥ ३५ ॥
parārthādānaviratiṃ pūrvamabhyasya yatnataḥ ,
āhartavyā vivekena tataḥ svārtheṣvaraktatā 35
35. parārthādānaviratīm pūrvam abhyasya yatnataḥ
āhartavyā vivekena tataḥ svārtheṣu araktatā
35. pūrvam yatnataḥ parārthādānaviratīm abhyasya,
tataḥ vivekena svārtheṣu araktatā āhartavyā.
35. First, diligently practicing abstinence from taking what belongs to others, one should then, through discrimination, cultivate dispassion towards one's own interests.
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ततो भोगनिरासेन सह स्वार्थनिराकृतिः ।
परमायै सुविश्रान्त्यै क्रियते कृतिभिः क्रमात् ॥ ३६ ॥
tato bhoganirāsena saha svārthanirākṛtiḥ ,
paramāyai suviśrāntyai kriyate kṛtibhiḥ kramāt 36
36. tataḥ bhoganirāsena saha svārthanirākṛtiḥ
paramāyai suviśrāntyai kriyate kṛtibhiḥ kramāt
36. tataḥ kṛtibhiḥ bhoganirāsena saha svārthanirākṛtiḥ paramāyai suviśrāntyai kramāt kriyate.
36. Then, the accomplished ones (kṛti), in due order, undertake the renunciation of their own interests along with the rejection of enjoyments, all for the sake of the highest, excellent tranquility.
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न तादृशं जगत्यस्मिन्दुःखं नरककोटिषु ।
यादृशं यावदायुष्कमर्थोपार्जनशासनम् ॥ ३७ ॥
na tādṛśaṃ jagatyasminduḥkhaṃ narakakoṭiṣu ,
yādṛśaṃ yāvadāyuṣkamarthopārjanaśāsanam 37
37. na tādṛśam jagati asmin duḥkham naraka-koṭiṣu
yādṛśam yāvat-āyuṣkam artha-upārjana-śāsanam
37. asmin jagati tādṛśam duḥkham naraka-koṭiṣu na
yādṛśam yāvat-āyuṣkam artha-upārjana-śāsanam (asti)
37. There is no suffering (duḥkha) in this world, not even in millions of hells, that is comparable to the lifelong subjugation to the acquisition of wealth (artha).
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आसने शयने याने गमने रमणे जने ।
आधिचिन्तापरा एव ननु मूढा विदन्तु ताम् ॥ ३८ ॥
āsane śayane yāne gamane ramaṇe jane ,
ādhicintāparā eva nanu mūḍhā vidantu tām 38
38. āsane śayane yāne gamane ramaṇe jane
ādhi-cintā-parāḥ eva nanu mūḍhāḥ vidantu tām
38. āsane śayane yāne gamane ramaṇe
jane (ca) mūḍhāḥ nanu ādhi-cintā-parāḥ
eva (santī) tām
(arthopārjanaśāsanajanitaduḥkhām) vidantu
38. Whether sitting, sleeping, travelling, moving about, enjoying, or even amidst people, the deluded (mūḍha) are invariably consumed by mental anxieties (ādhi-cintā). Let them truly comprehend that (suffering/rule of wealth acquisition).
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नन्वर्था विततानर्थाः संपदः संततापदः ।
भोगा भवमहारोगा विपरीतेन भाविताः ॥ ३९ ॥
nanvarthā vitatānarthāḥ saṃpadaḥ saṃtatāpadaḥ ,
bhogā bhavamahārogā viparītena bhāvitāḥ 39
39. nanu arthāḥ vitata-anarthāḥ sampadaḥ saṃtata-āpadaḥ
bhogāḥ bhava-mahārogāḥ viparītena bhāvitāḥ
39. nanu arthāḥ vitata-anarthāḥ (santi)
sampadaḥ saṃtata-āpadaḥ (santi)
bhogāḥ bhava-mahārogāḥ (santi)
(te sarve) viparītena bhāvitāḥ
39. Indeed, wealth (artha) brings widespread misfortunes, prosperity leads to constant calamities, and pleasures are the great diseases of worldly existence (saṃsāra). Yet, these are perceived in the opposite manner.
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तावन्नायाति वैरस्यं चिन्ताविषयजृम्भणैः ।
यावदर्थमहानर्थो न कदर्थार्थमर्थ्यते ॥ ४० ॥
tāvannāyāti vairasyaṃ cintāviṣayajṛmbhaṇaiḥ ,
yāvadarthamahānartho na kadarthārthamarthyate 40
40. tāvat na āyāti vairasyam cintā-viṣaya-jṛmbhaṇaiḥ
yāvat artha-mahānarthaḥ na kadartha-artham arthyate
40. yāvat artha-mahānarthaḥ kadartha-artham na arthyate,
tāvat cintā-viṣaya-jṛmbhaṇaiḥ vairasyam na āyāti
40. The weariness (vairasya) caused by the proliferation of anxious thoughts does not arise until one seeks wealth (artha), which is a great misfortune, for ignoble purposes.
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अनुत्तमसुखं यस्मै चिराय परिरोचते ।
जगत्तृणशिखादृष्ट्या सोऽर्थं पश्यतु शाम्यतु ॥ ४१ ॥
anuttamasukhaṃ yasmai cirāya parirocate ,
jagattṛṇaśikhādṛṣṭyā so'rthaṃ paśyatu śāmyatu 41
41. anuttamasukhaṃ yasmai cirāya parirocate
jagattṛṇaśikhādṛṣṭyā saḥ arthaṃ paśyatu śāmyatu
41. yasmai anuttamasukhaṃ cirāya parirocate,
saḥ jagattṛṇaśikhādṛṣṭyā arthaṃ paśyatu śāmyatu
41. He for whom supreme happiness is desirable for a long time, let him perceive the world with the perspective of a mere blade of grass, then understand its true value (artha), and thus attain tranquility.
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भूरिभावविकाराणां जरामरणकर्मणाम् ।
दैन्यदौरात्म्यदाहानामर्थः सार्थ इति स्मृतः ॥ ४२ ॥
bhūribhāvavikārāṇāṃ jarāmaraṇakarmaṇām ,
dainyadaurātmyadāhānāmarthaḥ sārtha iti smṛtaḥ 42
42. bhūribhāvavikārāṇām jarāmaraṇakarmaṇām
dainyadaurātmyadāhānām arthaḥ sārthaḥ iti smṛtaḥ
42. bhūribhāvavikārāṇām jarāmaraṇakarmaṇām
dainyadaurātmyadāhānām arthaḥ sārthaḥ iti smṛtaḥ
42. That worldly objective (artha) which is associated with abundant transformations of existence, actions (karma) culminating in old age and death, misery, depravity, and burning afflictions is considered (smṛta) to be truly meaningful (sārtha).
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अस्मिञ्जगति जन्तूनां जरामरणशालिनाम् ।
अजरामरणं कर्तुं संतोषोऽस्ति रसायनम् ॥ ४३ ॥
asmiñjagati jantūnāṃ jarāmaraṇaśālinām ,
ajarāmaraṇaṃ kartuṃ saṃtoṣo'sti rasāyanam 43
43. asmin jagati jantūnāṃ jarāmaraṇaśālinām
ajarāmaraṇaṃ kartuṃ santoṣaḥ asti rasāyanam
43. asmin jagati jarāmaraṇaśālinām jantūnām
ajarāmaraṇaṃ kartuṃ santoṣaḥ rasāyanam asti
43. In this world, for living beings subject to old age and death, contentment is the elixir (rasāyanam) to achieve freedom from old age and death (ajarāmaraṇam).
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वसन्तो नन्दनोद्यानमिन्दुरप्सरसः स्मृताः ।
इत्येकतः समुदितं संतोषामृतमेकतः ॥ ४४ ॥
vasanto nandanodyānamindurapsarasaḥ smṛtāḥ ,
ityekataḥ samuditaṃ saṃtoṣāmṛtamekataḥ 44
44. vasantaḥ nandanodyānam induḥ apsarasaḥ smṛtāḥ
iti ekataḥ samuditaṃ santoṣāmṛtam ekataḥ
44. vasantaḥ nandanodyānam induḥ apsarasaḥ iti ekataḥ smṛtāḥ,
samuditaṃ santoṣāmṛtam ekataḥ
44. Spring, the Nandanavana garden, the moon, and the apsaras (celestial nymphs) are considered (smṛtāḥ) to be on one side. On the other side, there is the combined nectar of contentment (santoṣāmṛtam).
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सरसः प्रावृषेवान्तः संतोषेणैव पूर्णता ।
गम्भीरां शीतलां हृद्यां प्रसन्नां रसशालिनीम् ॥ ४५ ॥
sarasaḥ prāvṛṣevāntaḥ saṃtoṣeṇaiva pūrṇatā ,
gambhīrāṃ śītalāṃ hṛdyāṃ prasannāṃ rasaśālinīm 45
45. sarasaḥ prāvṛṣā iva antaḥ santoṣeṇa eva pūrṇatā
gambhīrām śītalām hṛdyām prasannām rasaśālinīm
45. antaḥ pūrṇatā santoṣeṇa eva sarasaḥ prāvṛṣā iva
gambhīrām śītalām hṛdyām prasannām rasaśālinīm
45. Just as a lake attains fullness during the rainy season, so too does inner completeness (pūrṇatā) arise solely through contentment (santoṣa), leading to a state that is profound, serene, heartwarming, clear, and rich in essence.
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साधुरोजस्वितामेत्य संतोषेणैव राजते ।
सुपुष्पितवनाकारो वसन्तेनेव पादपः ॥ ४६ ॥
sādhurojasvitāmetya saṃtoṣeṇaiva rājate ,
supuṣpitavanākāro vasanteneva pādapaḥ 46
46. sādhuḥ ojasvitām etya santoṣeṇa eva rājate
supuṣpitavanākāraḥ vasantena iva pādapaḥ
46. sādhuḥ ojasvitām etya santoṣeṇa eva rājate
pādapaḥ vasantena iva supuṣpitavanākāraḥ
46. A virtuous person (sādhu), having attained splendor, shines forth solely by contentment (santoṣa), just as a tree, appearing like a well-flowered forest, shines by the arrival of spring.
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पादपीठपरामर्शपिष्टकीटवदीहते ।
दीनप्रकृतिरर्थार्थी दुःखाद्दुःखान्तरं व्रजेत् ॥ ४७ ॥
pādapīṭhaparāmarśapiṣṭakīṭavadīhate ,
dīnaprakṛtirarthārthī duḥkhādduḥkhāntaraṃ vrajet 47
47. pādapīṭhaparāmarṣapiṣṭakīṭavat īhate dīnaprakṛtiḥ
arthārthī duḥkhāt duḥkhāntaram vrajet
47. dīnaprakṛtiḥ arthārthī pādapīṭhaparāmarṣapiṣṭakīṭavat
īhate duḥkhāt duḥkhāntaram vrajet
47. A person of wretched nature (prakṛti), desiring wealth, struggles like an insect crushed by the touch of a footstool, and thus goes from one sorrow to another.
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कल्लोलविकलाः क्षुब्धसमुद्रपतिता इव ।
नाप्नुवन्ति स्थितिं स्वस्थां विकृताकृतयोऽर्थिनः ॥ ४८ ॥
kallolavikalāḥ kṣubdhasamudrapatitā iva ,
nāpnuvanti sthitiṃ svasthāṃ vikṛtākṛtayo'rthinaḥ 48
48. kallolavikalāḥ kṣubdhasamudrapatitāḥ iva na
āpnuvanti sthitim svasthām vikṛtākṛtayaḥ arthinaḥ
48. arthinaḥ kallolavikalāḥ vikṛtākṛtayaḥ
kṣubdhasamudrapatitāḥ iva svasthām sthitim na āpnuvanti
48. Those who seek worldly objects (arthinaḥ), with their forms distorted and agitated like those fallen into a turbulent ocean, do not attain a stable (svasthā) state.
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संपद प्रमदाश्चैव तरङ्गोत्तुङ्गभङ्गुराः ।
कस्तास्वहिफणच्छत्रच्छायासु रमते बुधः ॥ ४९ ॥
saṃpada pramadāścaiva taraṅgottuṅgabhaṅgurāḥ ,
kastāsvahiphaṇacchatracchāyāsu ramate budhaḥ 49
49. saṃpadaḥ pramadāḥ ca eva taraṅgotuṅgabhaṅgurāḥ
kaḥ tāsu ahi-phaṇa-cchatra-cchāyāsu ramate budhaḥ
49. saṃpadaḥ ca eva pramadāḥ taraṅgotuṅgabhaṅgurāḥ
kaḥ budhaḥ tāsu ahi-phaṇa-cchatra-cchāyāsu ramate
49. Fortunes and women are indeed fragile and fleeting, like high, breaking waves. What wise person (budha) would delight in their shade, which is as precarious as the shelter beneath a snake's hood?
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अर्थोपार्जनरक्षाणां जानन्नपि कदर्थनाम् ।
यः करोति स्पृहां मूढो नृपशुं तं न संस्पृशेत् ॥ ५० ॥
arthopārjanarakṣāṇāṃ jānannapi kadarthanām ,
yaḥ karoti spṛhāṃ mūḍho nṛpaśuṃ taṃ na saṃspṛśet 50
50. arthopārjanarakṣāṇām jānan api kadarthanām yaḥ
karoti spṛhām mūḍhaḥ nṛpaśum tam na saṃspṛśet
50. yaḥ mūḍhaḥ arthopārjanarakṣāṇām kadarthanām
jānan api spṛhām karoti tam nṛpaśum na saṃspṛśet
50. Even though he knows the trouble (kadarthanām) involved in acquiring and protecting wealth, if a foolish person (mūḍha) still desires it, one should not associate with such a human-animal (nṛpaśu).
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मनसो बाह्यमारम्भमान्तरं च लुनाति यः ।
समं वैतृष्ण्यदात्रेण तस्य क्षेत्रं प्रकाशते ॥ ५१ ॥
manaso bāhyamārambhamāntaraṃ ca lunāti yaḥ ,
samaṃ vaitṛṣṇyadātreṇa tasya kṣetraṃ prakāśate 51
51. manasaḥ bāhyam ārambham āntaram ca lunāti yaḥ
samam vaitṛṣṇya-dātreṇa tasya kṣetram prakāśate
51. yaḥ manasaḥ bāhyam ārambham āntaram ca samam
vaitṛṣṇya-dātreṇa lunāti tasya kṣetram prakāśate
51. The field (kṣetram) of that person who, with the scythe of dispassion (vaitṛṣṇya), cuts off both the mind's external endeavors and internal thoughts, shines forth.
Go to verse view
जगत्त्वमज्ञसंबुद्धं ज्ञो विदन्नसदेव यत् ।
सतीव तत्र स्फुरति तदनभ्यासजृम्भितम् ॥ ५२ ॥
jagattvamajñasaṃbuddhaṃ jño vidannasadeva yat ,
satīva tatra sphurati tadanabhyāsajṛmbhitam 52
52. jagat-tvam ajña-sambuddham jñaḥ vidan asat eva yat
satī iva tatra sphurati tat anabhyāsa-jṛmbhitam
52. yat jagat-tvam ajña-sambuddham jñaḥ vidan asat eva
tat satī iva tatra sphurati anabhyāsa-jṛmbhitam
52. The very nature of the world (jagat-tvam), which the ignorant perceive as real, but the knower (jña) understands as unreal, still appears as if real. That appearance arises from a lack of spiritual discipline (anabhyāsa).
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संसारनिर्वेददशामुपेत्य सत्संगमं शास्त्रमुपेत्य तेन ।
शास्त्रार्थभावेन निरस्य भोगान्वैतृष्ण्यदार्ढ्यात्परमार्थमेति ॥ ५३ ॥
saṃsāranirvedadaśāmupetya satsaṃgamaṃ śāstramupetya tena ,
śāstrārthabhāvena nirasya bhogānvaitṛṣṇyadārḍhyātparamārthameti 53
53. saṃsāra-nirveda-daśām upetya
sat-saṅgamam śāstram upetya tena
śāstrārtha-bhāvena nirasya bhogān
vaitṛṣṇya-dārḍhyāt paramārtham eti
53. saṃsāra-nirveda-daśām upetya sat-saṅgamam ca śāstram upetya,
tena śāstrārtha-bhāvena bhogān nirasya,
vaitṛṣṇya-dārḍhyāt paramārtham eti
53. A person who, having reached a state of detachment from worldly existence (saṃsāra) and having resorted to the company of the good and to the scriptures, then by means of the understanding derived from those scriptures, rejects all sense enjoyments; such a person attains the ultimate reality due to the firmness of their dispassion.
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vairāgya prakaraṇa

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

mumukṣu prakaraṇa

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

utpatti prakaraṇa

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

sthiti prakaraṇa

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

upaśama prakaraṇa

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

nirvāṇa prakaraṇa (bhāga 1)

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

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 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 (current chapter) 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