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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-49

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श्रीवसिष्ठ उवाच ।
परिपुष्टविवेकानां वासनामलमुज्झताम् ।
महत्ता महतामन्तः काप्यपूर्वैव जायते ॥ १ ॥
śrīvasiṣṭha uvāca ,
paripuṣṭavivekānāṃ vāsanāmalamujjhatām ,
mahattā mahatāmantaḥ kāpyapūrvaiva jāyate 1
1. śrīvasiṣṭha uvāca paripuṣṭavivekānām vāsanāmalam
ujjhatām mahattā mahatām antaḥ kā api apūrvā eva jāyate
1. śrīvasiṣṭha uvāca paripuṣṭavivekānām vāsanāmalam
ujjhatām mahatām antaḥ kā api apūrvā eva mahattā jāyate
1. Śrī Vasiṣṭha said: An unprecedented greatness (mahattva) indeed arises within those great beings whose discrimination (viveka) is fully nourished and who have shed the impurity of latent tendencies (vāsanā).
औदार्योदारमर्यादां मतिं गाम्भीर्यसुन्दरीम् ।
महतां नावगाहन्ते भुवनानि चतुर्दश ॥ २ ॥
audāryodāramaryādāṃ matiṃ gāmbhīryasundarīm ,
mahatāṃ nāvagāhante bhuvanāni caturdaśa 2
2. audāryodāramaryādām matim gāmbhīryasundarīm
mahatām na avagāhante bhuvanāni caturdaśa
2. caturdaśa bhuvanāni audāryodāramaryādām
gāmbhīryasundarīm mahatām matim na avagāhante
2. The fourteen worlds cannot fathom the mind (mati) of great individuals, a mind whose scope is noble and expansive, and which is beautiful with profundity.
चित्तभ्रान्तिर्जगदिति प्ररूढे प्रत्यये सताम् ।
बाह्यश्चान्तश्चरन्नक्रग्रहो मोहश्च शाम्यति ॥ ३ ॥
cittabhrāntirjagaditi prarūḍhe pratyaye satām ,
bāhyaścāntaścarannakragraho mohaśca śāmyati 3
3. cittabhrāntiḥ jagat iti prarūḍhe pratyaye satām
bāhyaḥ ca antaḥ caran nakragrahaḥ mohaḥ ca śāmyati
3. satām jagat cittabhrāntiḥ iti prarūḍhe pratyaye (sati)
bāhyaḥ ca antaḥ caran nakragrahaḥ mohaḥ ca śāmyati
3. When the conviction among the wise (sat) becomes firmly established that 'the world (jagat) is merely a delusion of the mind (citta)', then the crocodile-like grip of infatuation (moha), which roams both externally and internally, subsides.
द्वीन्दुवत्तापजलवत्केशोण्ड्रकवदम्बरे ।
विस्फुरन्त्यां जगद्भ्रान्तौ वासनाप्रत्ययः कुतः ॥ ४ ॥
dvīnduvattāpajalavatkeśoṇḍrakavadambare ,
visphurantyāṃ jagadbhrāntau vāsanāpratyayaḥ kutaḥ 4
4. dvi-indu-vat tāpajala-vat keśoṇḍraka-vat ambare
visphurantyām jagat-bhrāntau vāsanā-pratyayaḥ kutaḥ
4. ambare dvi-indu-vat tāpajala-vat keśoṇḍraka-vat (sati) jagat-bhrāntau visphurantyām,
vāsanā-pratyayaḥ kutaḥ (syāt)
4. Just as there are illusions in the sky like two moons, a mirage, or a perceived hair-net, when the delusion of the world (jagad-bhrānti) is vividly manifesting, from where can the conviction in latent tendencies (vāsanā-pratyaya) possibly arise?
वासनाप्रत्यये शून्ये शून्यं व्योमैव शिष्यते ।
साप्यवस्था मनोऽसत्त्वे कुतस्त्याज्या विवेकिना ॥ ५ ॥
vāsanāpratyaye śūnye śūnyaṃ vyomaiva śiṣyate ,
sāpyavasthā mano'sattve kutastyājyā vivekinā 5
5. vāsanā-pratyaye śūnye śūnyam vyoma eva śiṣyate.
sā api avasthā manas-asat-tve kutaḥ tyājyā vivekinā.
5. vāsanā-pratyaye śūnye (sati),
śūnyam vyoma eva śiṣyate.
manas-asat-tve (sati) sā api avasthā vivekinā kutaḥ tyājyā?
5. When the conviction in latent tendencies (vāsanā-pratyaya) is empty, only void space (vyoma) remains. Even that state, with the mind being non-existent, why should it be abandoned by a discerning person (vivekin)?
त्रयमेतत्तु यावस्थात्रयेणानेन वर्जिता ।
पश्यन्तीवाप्यपश्यन्ती सावस्था परमोच्यते ॥ ६ ॥
trayametattu yāvasthātrayeṇānena varjitā ,
paśyantīvāpyapaśyantī sāvasthā paramocyate 6
6. trayam etat tu yā avasthā trayeṇa anena varjitā.
paśyantī iva api apaśyantī sā avasthā paramā ucyate.
6. tu yā avasthā etat anena trayeṇa varjitā,
paśyantī iva api apaśyantī,
sā avasthā paramā ucyate.
6. But that state (avasthā) which is devoid of this triad (trayam) [of waking, dream, and deep sleep states], appearing as if seeing (paśyantī) yet simultaneously not seeing (apaśyantī), that state is declared the supreme (paramā).
विचित्ररत्नरश्म्योघ इव नानात्मकं जगत् ।
आभासमात्रं न त्वात्मा न घनं न च पार्थिवम् ॥ ७ ॥
vicitraratnaraśmyogha iva nānātmakaṃ jagat ,
ābhāsamātraṃ na tvātmā na ghanaṃ na ca pārthivam 7
7. vicitra-ratna-raśmi-oghaḥ iva nānā-ātmakam jagat.
ābhāsa-mātram na tu ātmā na ghanam na ca pārthivam.
7. nānā-ātmakam jagat vicitra-ratna-raśmi-oghaḥ iva ābhāsa-mātram (asti).
tu ātmā na,
ghanam na,
ca pārthivam na (asti).
7. The world (jagat), characterized by its diverse forms, is merely an appearance, like a flood of rays from variegated jewels. It is not the self (ātman), nor is it solid, nor is it material.
रूपालोकनमात्रं हि शून्यमेव जगत्स्थितम् ।
खे विचित्रमणिव्यूहकरजालमिवोत्थितम् ॥ ८ ॥
rūpālokanamātraṃ hi śūnyameva jagatsthitam ,
khe vicitramaṇivyūhakarajālamivotthitam 8
8. rūpālokanamātram hi śūnyam eva jagat sthitam
khe vicitramaṇivyūhakarajālam iva utthitam
8. jagat rūpālokanamātram hi śūnyam eva sthitam,
(tat) khe vicitramaṇivyūhakarajālam iva utthitam
8. The world, existing merely as a collection of perceived forms, is indeed utterly empty. It is like a network of rays emanating from an array of wondrous jewels, manifested in the sky.
नेह सत्यानि भूतानि न जगत्ता न शून्यता ।
इदं ब्रह्माख्यरत्नेशप्रभाजालं विजृम्भितम् ॥ ९ ॥
neha satyāni bhūtāni na jagattā na śūnyatā ,
idaṃ brahmākhyaratneśaprabhājālaṃ vijṛmbhitam 9
9. na iha satyāni bhūtāni na jagattā na śūnyatā
idam brahmākhyaratneśaprabhājālam vijṛmbhitam
9. iha bhūtāni satyāni na,
na jagattā,
na śūnyatā.
idam brahmākhyaratneśaprabhājālam vijṛmbhitam (asti)
9. In this (reality), neither are phenomena truly real, nor is there such a thing as 'world-ness' (jagattā), nor is there absolute emptiness (śūnyatā). This is merely the expanded network of effulgence (prabhājāla) of the supreme jewel, known as (brahman).
सृष्टयोऽसृष्टयो ब्राह्म्यो नानाता च न नाशताः ।
अमूर्ता एव भासन्ते कल्पनार्कगणा घनाः ॥ १० ॥
sṛṣṭayo'sṛṣṭayo brāhmyo nānātā ca na nāśatāḥ ,
amūrtā eva bhāsante kalpanārkagaṇā ghanāḥ 10
10. sṛṣṭayaḥ asṛṣṭayaḥ brāhmyaḥ nānātā ca na nāśatāḥ
amūrtāḥ eva bhāsante kalpanārkagaṇāḥ ghanāḥ
10. brāhmyaḥ sṛṣṭayaḥ asṛṣṭayaḥ ca nānātā (tāḥ) na nāśatāḥ.
(tāḥ) amūrtāḥ ghanāḥ kalpanārkagaṇāḥ eva bhāsante
10. Creations and non-creations that are of (brahman), and also diversity - these are not destructions (nāśatāḥ); rather, they appear merely as formless, dense multitudes, like imaginary suns (kalpanārkagaṇa).
एवं तावद्धनीभूतः पिण्डग्राहो न विद्यते ।
संकल्पिते च व्योम्नीव शून्यतैवावगम्यते ॥ ११ ॥
evaṃ tāvaddhanībhūtaḥ piṇḍagrāho na vidyate ,
saṃkalpite ca vyomnīva śūnyataivāvagamyate 11
11. evam tāvat dhanībhūtaḥ piṇḍagrāhaḥ na vidyate
saṃkalpite ca vyomni iva śūnyatā eva avagamyate
11. evam tāvat dhanībhūtaḥ piṇḍagrāhaḥ na vidyate.
ca saṃkalpite vyomni iva śūnyatā eva avagamyate
11. Thus, to this extent, no perception of a solidified mass (piṇḍagrāha) is found. And in what is conceived, just as in the sky, only emptiness (śūnyatā) is perceived.
तस्यामवस्तुभूतायां कथं भावनिबन्धनम् ।
भविष्यदाकाशतरौ विश्रान्तः को विहंगमः ॥ १२ ॥
tasyāmavastubhūtāyāṃ kathaṃ bhāvanibandhanam ,
bhaviṣyadākāśatarau viśrāntaḥ ko vihaṃgamaḥ 12
12. tasyām avastubhūtāyām katham bhāvanibandhanam
bhaviṣyat ākāśatarau viśrāntaḥ kaḥ vihaṃgamaḥ
12. avastubhūtāyām tasyām bhāvanibandhanam katham
bhaviṣyat ākāśatarau kaḥ vihaṃgamaḥ viśrāntaḥ
12. How can there be an attachment to existence (bhāva) in something that is unsubstantial and unreal? What bird can rest upon a future tree in the sky, which does not exist?
पिण्डत्वं नास्ति भूतानां शून्यता च न विद्यते ।
चित्तमप्यत एवास्तं शेषं सत्तन्न चास्थिति ॥ १३ ॥
piṇḍatvaṃ nāsti bhūtānāṃ śūnyatā ca na vidyate ,
cittamapyata evāstaṃ śeṣaṃ sattanna cāsthiti 13
13. piṇḍatvam na asti bhūtānām śūnyatā ca na vidyate
cittam api ata eva astam śeṣam sat tat na ca asthiti
13. bhūtānām piṇḍatvam na asti ca śūnyatā na vidyate
ata eva cittam api astam śeṣam sat tat ca na asthiti
13. The elements (bhūtas) do not possess substantiality, nor does mere emptiness (śūnyatā) exist. For this very reason, the mind (citta) also ceases to be. What remains is pure existence (sat), and that is not a fixed state or abode.
अनानासममेवास्ते नानारूपो विबोधवान् ।
अन्तरालीननानार्थो यथा कनकपिण्डकः ॥ १४ ॥
anānāsamamevāste nānārūpo vibodhavān ,
antarālīnanānārtho yathā kanakapiṇḍakaḥ 14
14. anānā samam eva āste nānārūpaḥ vibodhavān
antarālīnanānārthaḥ yathā kanakapiṇḍakaḥ
14. vibodhavān anānā samam eva āste nānārūpaḥ
yathā kanakapiṇḍakaḥ antarālīnanānārthaḥ
14. The awakened consciousness (vibodhavān) remains uniformly non-diverse, yet appears in manifold forms, holding diverse meanings (or objects) subtly within itself, just like a lump of gold.
यथास्थितस्य साहंत्वं विश्वं चित्तं विलीयते ।
ज्ञस्यावाच्यमचित्त्वं सत्स्वरूपमवशिष्यते ॥ १५ ॥
yathāsthitasya sāhaṃtvaṃ viśvaṃ cittaṃ vilīyate ,
jñasyāvācyamacittvaṃ satsvarūpamavaśiṣyate 15
15. yathāsthitasya sa ahaṃtvam viśvam cittam vilīyate
jñasya avācyam acittvam satsvarūpam avaśiṣyate
15. yathāsthitasya sa ahaṃtvam viśvam cittam vilīyate
jñasya avācyam acittvam satsvarūpam avaśiṣyate
15. For one who is thus established, the ego (ahaṃtva), the universe (viśva), and the mind (citta) dissolve. For such a knower, the inexpressible non-mental state (acittva), which is the essential nature of being (satsvarūpa), alone remains.
क्लिश्यते केवलं बुद्धिरुत्तराधरदर्शनैः ।
स्तोकयाभ्यस्तया युक्त्या सत्योऽर्थो ह्यवगम्यते ॥ १६ ॥
kliśyate kevalaṃ buddhiruttarādharadarśanaiḥ ,
stokayābhyastayā yuktyā satyo'rtho hyavagamyate 16
16. kliśyate kevalam buddhiḥ uttarādharadarśanaiḥ
stokayā abhyastayā yuktyā satyaḥ arthaḥ hi avagamyate
16. buddhiḥ kevalam uttarādharadarśanaiḥ kliśyate satyaḥ
arthaḥ hi stokayā abhyastayā yuktyā avagamyate
16. The intellect (buddhi) is merely troubled by the perception of higher and lower distinctions. Indeed, the true reality is apprehended through a small, yet practiced, method or logical approach.
विराडोजोविरहितं कार्यकारणतादिभिः ।
भूतभव्यभविष्यस्य जगदङ्गस्य संभवम् ॥ १७ ॥
virāḍojovirahitaṃ kāryakāraṇatādibhiḥ ,
bhūtabhavyabhaviṣyasya jagadaṅgasya saṃbhavam 17
17. virāṭ ojas-virahitam kārya-kāraṇatā-ādibhiḥ
bhūta-bhavya-bhaviṣyasya jagat-aṅgasya saṃbhavam
17. bhūta-bhavya-bhaviṣyasya jagat-aṅgasya saṃbhavam
virāṭ ojas-virahitam kārya-kāraṇatā-ādibhiḥ
17. The origin (saṃbhava) of the world's physical manifestation (jagat-aṅga), which encompasses past, present, and future, is the Cosmic Being (virāṭ), transcendentally devoid of vigor (ojas) and unaffected by the principles of cause and effect (kārya-kāraṇatā), among others.
येन बोधात्मना बुद्धं स ज्ञ इत्यभिधीयते ।
अद्वैतस्योपशान्तस्य तस्य विश्वं न विद्यते ॥ १८ ॥
yena bodhātmanā buddhaṃ sa jña ityabhidhīyate ,
advaitasyopaśāntasya tasya viśvaṃ na vidyate 18
18. yena bodha-ātmanā buddham saḥ jñaḥ iti abhidhīyate
advaitasya upaśāntasya tasya viśvam na vidyate
18. yena bodha-ātmanā buddham saḥ jñaḥ iti abhidhīyate
tasya advaitasya upaśāntasya viśvam na vidyate
18. The one by whom the ultimate reality is understood through the nature of pure consciousness (bodha-ātman), that person is called a knower (jña). For such a one, who is non-dual (advaita) and perfectly tranquil (upaśānta), the world (viśva) as a separate reality does not exist.
पूर्वोक्ताः सर्व एवैते उपदेशा विशेषणाः ।
ज्ञस्यानुभवमायान्ति स्वतः साधुकथा इव ॥ १९ ॥
pūrvoktāḥ sarva evaite upadeśā viśeṣaṇāḥ ,
jñasyānubhavamāyānti svataḥ sādhukathā iva 19
19. pūrvoktāḥ sarve eva ete upadeśāḥ viśeṣaṇāḥ
jñasya anubhavam āyānti svataḥ sādhu-kathāḥ iva
19. sarve eva ete pūrvoktāḥ upadeśāḥ viśeṣaṇāḥ
jñasya svataḥ sādhu-kathāḥ iva anubhavam āyānti
19. All these aforementioned teachings and specific explanations (upadeśa, viśeṣaṇa) naturally manifest as direct experience (anubhava) for the knower (jña), just like engaging stories (sādhu-kathā) do.
पिण्डत्वं नास्ति भूतानां शून्यत्वं चाप्यसंभवात् ।
अत एव मनो नास्ति शेषं सत्तत्तव स्थितिः ॥ २० ॥
piṇḍatvaṃ nāsti bhūtānāṃ śūnyatvaṃ cāpyasaṃbhavāt ,
ata eva mano nāsti śeṣaṃ sattattava sthitiḥ 20
20. piṇḍatvam na asti bhūtānām śūnyatvam ca api asaṃbhavāt
ata eva manaḥ na asti śeṣam sat tattva sthitiḥ
20. bhūtānām piṇḍatvam na asti ca śūnyatvam api asaṃbhavāt
ata eva manaḥ na asti śeṣam sat tattva sthitiḥ
20. Substantiality (piṇḍatva) does not belong to the elements (bhūtas), nor is emptiness (śūnyatva) possible for them. For this very reason, the mind (manas) itself does not truly exist. What remains is merely the state of that true existence (sat-tattva).
चेत्योन्मुखत्वमेवान्तश्चेतनस्यास्य चेतनम् ।
उदितं तदनर्थाय श्रेयसेऽनुदितं भवेत् ॥ २१ ॥
cetyonmukhatvamevāntaścetanasyāsya cetanam ,
uditaṃ tadanarthāya śreyase'nuditaṃ bhavet 21
21. cetya unmukhatvam eva antaḥ cetanasya asya cetanam
uditam tat anarthāya śreyase anuditam bhavet
21. asya cetanasya antaḥ cetya unmukhatvam eva cetanam
tat uditam anarthāya bhavet anuditam śreyase bhavet
21. The very act of consciousness (cetanā) of this conscious being (cetana), which is an internal turning towards objects of perception (cetya-unmukhatva), when it manifests (uditam), leads to harm. When it remains unmanifested, it would lead to ultimate well-being (śreyas).
उदितं वाह्यतामेति तत्र गच्छति पिण्डताम् ।
स्वयं संवेदनादेव जाड्यादम्ब्विव शैलताम् ॥ २२ ॥
uditaṃ vāhyatāmeti tatra gacchati piṇḍatām ,
svayaṃ saṃvedanādeva jāḍyādambviva śailatām 22
22. uditam vāhyatām eti tatra gacchati piṇḍatām
svayam saṃvedanāt eva jāḍyāt ambu iva śailatām
22. uditam vāhyatām eti tatra piṇḍatām gacchati
svayam saṃvedanāt eva jāḍyāt ambu iva śailatām
22. When it manifests, it moves towards externality, and there it attains substantiality (piṇḍatā). This happens spontaneously through its own cognition (saṃvedanā), akin to how water, from its inherent inertness, transforms into the state of a rock.
स्वप्नाद्यर्थवदादत्ते बोधोऽबोधेन पिण्डताम् ।
तद्ग्राहकतया चित्तं भूत्वा बध्नाति देहकम् ॥ २३ ॥
svapnādyarthavadādatte bodho'bodhena piṇḍatām ,
tadgrāhakatayā cittaṃ bhūtvā badhnāti dehakam 23
23. svapna ādi artha vat ādatte bodhaḥ abodhena piṇḍatām
tat grāhakatayā cittam bhūtvā badhnāti dehakam
23. bodhaḥ svapna ādi artha vat abodhena piṇḍatām ādatte
cittam tat grāhakatayā bhūtvā dehakam badhnāti
23. Consciousness (bodha), through non-awareness (abodha), assumes substantiality (piṇḍatā), much like objects in a dream. The mind (citta), having then become the perceiver of that (substance), binds the physical body (dehaka).
एतावतीष्ववस्थासु बोधस्योदेति नान्यता ।
शब्दकल्पनया भेदः केवलं परिकल्पितः ॥ २४ ॥
etāvatīṣvavasthāsu bodhasyodeti nānyatā ,
śabdakalpanayā bhedaḥ kevalaṃ parikalpitaḥ 24
24. etāvatīṣu avasthāsu bodhasya udeti na anyatā
śabdakalpanayā bhedaḥ kevalam parikalpitaḥ
24. etāvatīṣu avasthāsu bodhasya na anyatā udeti
bhedaḥ kevalam śabdakalpanayā parikalpitaḥ
24. In all these states, only consciousness (bodha) truly manifests; no other distinct entity arises. Any perceived distinction is merely fabricated through the conceptualization of words.
बहिरन्तश्च बोधस्य भात्यात्मैवार्थदृष्टिभिः ।
अन्तस्त्वेन बहिष्ट्वेन नैवास्य मनसो यथा ॥ २५ ॥
bahirantaśca bodhasya bhātyātmaivārthadṛṣṭibhiḥ ,
antastvena bahiṣṭvena naivāsya manaso yathā 25
25. bahiḥ antaḥ ca bodhasya bhāti ātmā eva arthadṛṣṭibhiḥ
antastvena bahiṣṭvena na eva asya manasaḥ yathā
25. bodhasya ātmā eva arthadṛṣṭibhiḥ bahiḥ ca antaḥ
bhāti asya antastvena bahiṣṭvena na eva yathā manasaḥ
25. The Self (ātman) itself shines both externally and internally to consciousness (bodha), perceived through objective views. This (consciousness) does not inherently possess internality or externality in the same way the mind does.
बोधस्याकाशकल्पत्वात्कालाकाशादि तद्वपुः ।
पदार्थाश्चैव स्वात्मानः स्वप्नवन्नार्थरूपि खम् ॥ २६ ॥
bodhasyākāśakalpatvātkālākāśādi tadvapuḥ ,
padārthāścaiva svātmānaḥ svapnavannārtharūpi kham 26
26. bodhasya ākāśakalpatvāt kāla-ākāśādi tat vapuḥ
padārthāḥ ca eva sva-ātmānaḥ svapnavat na artharūpi kham
26. bodhasya ākāśakalpatvāt kāla-ākāśādi tat vapuḥ ca
eva padārthāḥ svapnavat na artharūpi sva-ātmānaḥ kham
26. Because consciousness (bodha) is like space, time, space, and so forth constitute its form. And indeed, objects are merely their own individual selves (ātman), appearing like dream objects; they do not possess an objective reality, but are ultimately consciousness (kham) itself.
बाह्यार्थता नान्तरत्वं तद्वद्बोधवशाद्व्रजेत् ।
नासादृश्यं हि बोधत्वं गन्तुं शक्तं जडं क्वचित् ॥ २७ ॥
bāhyārthatā nāntaratvaṃ tadvadbodhavaśādvrajet ,
nāsādṛśyaṃ hi bodhatvaṃ gantuṃ śaktaṃ jaḍaṃ kvacit 27
27. bāhyārthatā na antaratvam tadvat bodhavaśāt vrajet
na asādṛśyam hi bodhatvam gantum śaktam jaḍam kvacit
27. bāhyārthatā na antaratvam tadvat bodhavaśāt vrajet
hi jaḍam bodhatvam asādṛśyam gantum kvacit na śaktam
27. The nature of external objects, as well as internality, similarly comes into being solely by the power of consciousness (bodha). Indeed, inert matter (jaḍa) is never capable of attaining the essence of consciousness, nor can it ever achieve a state of fundamental dissimilarity from it.
बोधो दृश्यदशां नैति प्राप्तो वापि च तां स्थितिम् ।
स यथास्थितमेवास्ते मनागप्येति नान्यताम् ॥ २८ ॥
bodho dṛśyadaśāṃ naiti prāpto vāpi ca tāṃ sthitim ,
sa yathāsthitamevāste manāgapyeti nānyatām 28
28. bodhaḥ dṛśyadaśām na eti prāptaḥ vā api ca tām sthitim
saḥ yathāsthitam eva āste manāk api eti na anyatām
28. bodhaḥ dṛśyadaśām na eti vā api ca tām sthitim prāptaḥ
saḥ yathāsthitam eva āste manāk api anyatām na eti
28. The realization (bodha) does not enter the state of being an object of perception. Or, even having attained its true state, it remains just as it is, not undergoing even a slight change into something else.
अत्यर्थं शुद्धबोधैकपरिणामे कृतोदये ।
बोधाबोधार्थशब्दानां श्रुतिरप्यस्तमेष्यति ॥ २९ ॥
atyarthaṃ śuddhabodhaikapariṇāme kṛtodaye ,
bodhābodhārthaśabdānāṃ śrutirapyastameṣyati 29
29. atyartham śuddhabodhaikapariṇāme kṛta-udaye
bodhābodhārthaśabdānām śrutiḥ api astam eṣyati
29. atyartham śuddhabodhaikapariṇāme kṛta-udaye
bodhābodhārthaśabdānām śrutiḥ api astam eṣyati
29. When there is an exceedingly pure, singular manifestation of realization (bodha), even the utterance of words referring to 'knowledge' (bodha) and 'ignorance' will cease to exist.
आतिवाहिकदेहानां चित्तानामेव जायते ।
आधिभौतिकताबोधो दृढभावनया स्वया ॥ ३० ॥
ātivāhikadehānāṃ cittānāmeva jāyate ,
ādhibhautikatābodho dṛḍhabhāvanayā svayā 30
30. ātivāhikadehānām cittānām eva jāyate
ādhibhautikatābodhaḥ dṛḍhabhāvanayā svayā
30. ātivāhikadehānām cittānām eva
ādhibhautikatābodhaḥ svayā dṛḍhabhāvanayā jāyate
30. The perception of gross materiality (ādhibhautikatābodha) arises in subtle bodies (ātivāhika-deha), in their minds (citta) alone, through one's own firm imagination (bhāvanā).
आकाशविशदैश्चित्तैर्भावितैषातिवाहिकैः ।
आधिभौतिकता मिथ्या नटैरिव पिशाचता ॥ ३१ ॥
ākāśaviśadaiścittairbhāvitaiṣātivāhikaiḥ ,
ādhibhautikatā mithyā naṭairiva piśācatā 31
31. ākāśaviśadaiḥ cittaiḥ bhāvitā eṣā ātivāhikaiḥ
ādhibhautikatā mithyā naṭaiḥ iva piśācatā
31. ākāśaviśadaiḥ ātivāhikaiḥ cittaiḥ eṣā
ādhibhautikatā bhāvitā mithyā naṭaiḥ iva piśācatā
31. This gross materiality (ādhibhautikatā) is illusory (mithyā), being imagined (bhāvitā) by subtle (ātivāhika) minds (citta) that are pure like space (ākāśa), just as the state of being a ghost (piśācatā) is (imagined) by actors (naṭa).
भ्रान्तिरभ्रमणाभ्यासात्प्रज्ञातैषोपशाम्यति ।
नोन्मत्तोऽस्मीति संबोधाच्छाम्यत्युन्मत्तता किल ॥ ३२ ॥
bhrāntirabhramaṇābhyāsātprajñātaiṣopaśāmyati ,
nonmatto'smīti saṃbodhācchāmyatyunmattatā kila 32
32. bhrāntiḥ abhramaṇābhyāsāt prajñātā eṣā upaśāmyati na
unmattaḥ asmi iti saṃbodhāt śāmyati unmattatā kila
32. eṣā prajñātā bhrāntiḥ abhramaṇābhyāsāt upaśāmyati
unmattatā na unmattaḥ asmi iti saṃbodhāt kila śāmyati
32. This recognized delusion (bhrānti) subsides through the practice of mental stillness. Indeed, madness (unmattatā) does not subside merely from the realization, "I am mad."
भ्रान्तेः स्वयं परिज्ञानाद्वासना विनिवर्तते ।
स्वप्ने स्वप्नतया बुद्धे कस्य स्यात्किल भावना ॥ ३३ ॥
bhrānteḥ svayaṃ parijñānādvāsanā vinivartate ,
svapne svapnatayā buddhe kasya syātkila bhāvanā 33
33. bhrānteḥ svayam parijñānāt vāsanā vinivartate
svapne svapnatayā buddhe kasya syāt kila bhāvanā
33. bhrānteḥ svayam parijñānāt vāsanā vinivartate
svapne svapnatayā buddhe kasya bhāvanā kila syāt
33. Once the delusion (bhrānti) is recognized directly, the latent impressions (vāsanā) naturally cease. For instance, when an object in a dream is understood to be a dream, whose mental construct (bhāvanā) would it still be?
वासनातानवेनैव संसार उपशाम्यति ।
वासनैव महायक्षिण्येतच्छेदपरा बुधाः ॥ ३४ ॥
vāsanātānavenaiva saṃsāra upaśāmyati ,
vāsanaiva mahāyakṣiṇyetacchedaparā budhāḥ 34
34. vāsanātānaveṇa eva saṃsāraḥ upaśāmyati
vāsanā eva mahāyakṣiṇī etacchedaparāḥ budhāḥ
34. vāsanātānaveṇa eva saṃsāraḥ upaśāmyati
vāsanā eva mahāyakṣiṇī budhāḥ etacchedaparāḥ
34. The cycle of rebirth (saṃsāra) subsides solely through the attenuation of latent impressions (vāsanā). Vāsanā itself is like a great yakṣiṇī; therefore, the wise (budhā) are intent on cutting this (vāsanā) off.
अज्ञानोन्मत्तता पुंसां यथाभ्यासेन भाविता ।
तथैव बोधात्स्वभ्यासात्सा कालेनोपशाम्यति ॥ ३५ ॥
ajñānonmattatā puṃsāṃ yathābhyāsena bhāvitā ,
tathaiva bodhātsvabhyāsātsā kālenopaśāmyati 35
35. ajñānonmattatā puṃsām yathā abhyāsena bhāvitā
tathā eva bodhāt svābhyāsāt sā kālena upaśāmyati
35. yathā puṃsām ajñānonmattatā abhyāsena bhāvitā
tathā eva sā bodhāt svābhyāsāt kālena upaśāmyati
35. Just as the madness of ignorance (ajñāna) in individuals is developed through consistent practice, similarly, through understanding (bodha) and one's own practice, that (madness) subsides over time.
आतिवाहिकदेहोऽयमाधिभौतिकतां यथा ।
नीयते भावनां तज्ज्ञैर्बोधसत्ताप्रसादतः ॥ ३६ ॥
ātivāhikadeho'yamādhibhautikatāṃ yathā ,
nīyate bhāvanāṃ tajjñairbodhasattāprasādataḥ 36
36. ātivāhika-dehaḥ ayam ādhibhautikatām yathā
nīyate bhāvanām tat-jñaiḥ bodha-sattā-prasādataḥ
36. ayam ātivāhika-dehaḥ yathā ādhibhautikatām
bhāvanām tat-jñaiḥ bodha-sattā-prasādataḥ nīyate
36. Just as this subtle, transitional body (ātivāhika-deha) is led to assume a gross physical nature through mental conception (bhāvanā) by those who understand its true nature, owing to the grace of the reality of consciousness (bodha-sattā).
आतिवाहिकदेहोऽपि नीत्वा जीवपदं तथा ।
दृढेन बोधाभ्यासेन नेतव्यो ब्रह्मतामपि ॥ ३७ ॥
ātivāhikadeho'pi nītvā jīvapadaṃ tathā ,
dṛḍhena bodhābhyāsena netavyo brahmatāmapi 37
37. ātivāhika-dehaḥ api nītvā jīva-padam tathā
dṛḍhena bodha-abhyāsena netavyaḥ brahmatām api
37. tathā ātivāhika-dehaḥ api jīva-padam nītvā
dṛḍhena bodha-abhyāsena brahmatām api netavyaḥ
37. Similarly, even the subtle, transitional body (ātivāhika-deha), having attained the status of an individual soul (jīva), should likewise be led to the state of Brahman (brahman) through persistent practice of awareness (bodha-abhyāsa).
स्ववस्तुवच्चेदुत्पत्तिर्बुध्यते बोधरूपिणी ।
तदातिवाहिकी बुद्धिः कथमित्यपि बुध्यते ॥ ३८ ॥
svavastuvaccedutpattirbudhyate bodharūpiṇī ,
tadātivāhikī buddhiḥ kathamityapi budhyate 38
38. sva-vastu-vat cet utpattiḥ budhyate bodha-rūpiṇī
tadā ātivāhikī buddhiḥ katham iti api budhyate
38. cet utpattiḥ sva-vastu-vat bodha-rūpiṇī budhyate,
tadā ātivāhikī buddhiḥ katham iti api budhyate
38. If the origin (utpatti) is understood as having the form of pure awareness (bodha-rūpiṇī), similar to one's own true nature (sva-vastu), then the 'how' of the subtle (ātivāhikī) intellect (buddhi) is also understood.
नो चेत्तत्प्रतिवाक्यार्थात्तद्ग्रन्थिर्विनिवर्तते ।
भूतोत्सादनसूत्रस्य प्रतिपत्तृपदं यथा ॥ ३९ ॥
no cettatprativākyārthāttadgranthirvinivartate ,
bhūtotsādanasūtrasya pratipattṛpadaṃ yathā 39
39. no cet tat-prativākya-arthāt tat-granthiḥ vinivartate
bhūta-utsādana-sūtrasya pratipattṛ-padam yathā
39. no cet,
tat-prativākya-arthāt tat-granthiḥ vinivartate,
yathā bhūta-utsādana-sūtrasya pratipattṛ-padam
39. Otherwise, the knot (granthi) of misconception is dispelled by the meaning of a counter-statement (prativākya), just as the understanding of a formula (sūtra) for the expulsion of spirits (bhūta) removes them.
जगद्बोधैकतां बुद्ध्वा बोद्धव्या तावदव्रणम् ।
अत्यन्तपरिणामेन यावत्सापि न बुध्यते ॥ ४० ॥
jagadbodhaikatāṃ buddhvā boddhavyā tāvadavraṇam ,
atyantapariṇāmena yāvatsāpi na budhyate 40
40. jagadbodhaikatām buddhvā boddhavyā tāvat avraṇam
atyantapariṇāmena yāvat sā api na budhyate
40. jagadbodhaikatām buddhvā boddhavyā avraṇam
tāvat atyantapariṇāmena yāvat sā api na budhyate
40. Having realized the singular identity (ekatā) between the world and pure consciousness, one should perfectly comprehend that which is to be known (this identity) until, through ultimate transformation, even that (distinct act of) comprehension is no longer perceived.
सबाह्याभ्यन्तरे चित्ते शान्ते भाति स्वभावता ।
शीतलां व्योमनिर्भासां तामेवाश्रित्य शाम्यताम् ॥ ४१ ॥
sabāhyābhyantare citte śānte bhāti svabhāvatā ,
śītalāṃ vyomanirbhāsāṃ tāmevāśritya śāmyatām 41
41. sabāhyābhyantare citte śānte bhāti svabhāvatā
śītalām vyomanirbhāsām tām eva āśritya śāmyatām
41. citte sabāhyābhyantare śānte svabhāvatā bhāti
śītalām vyomanirbhāsām tām eva āśritya śāmyatām
41. When the mind (citta), both external and internal, becomes serene, its true intrinsic nature (svabhāvatā) becomes manifest. Taking refuge in that very tranquil, sky-like radiance, let complete quietude be attained.
ज्ञानवान्ज्ञानयज्ञस्थो ध्यानयूपं विरोपयन् ।
जगद्विजित्य जयति सर्वत्यागैकदक्षिणः ॥ ४२ ॥
jñānavānjñānayajñastho dhyānayūpaṃ viropayan ,
jagadvijitya jayati sarvatyāgaikadakṣiṇaḥ 42
42. jñānavān jñānayajñasthaḥ dhyānayūpam viropayan
jagat vijitya jayati sarvatyāgaikadakṣiṇaḥ
42. jñānavān jñānayajñasthaḥ dhyānayūpam viropayan
jagat vijitya sarvatyāgaikadakṣiṇaḥ jayati
42. The wise person, firm in the Vedic ritual (yajña) of knowledge and establishing the pillar of meditation (dhyāna), conquers the world and triumphs, having the complete renunciation of everything as his sole sacrificial offering (dakṣiṇā).
पतत्यङ्गारवर्षे च वाति वा प्रलयानिले ।
भूतले व्रजति व्योम्नि सममास्ते ज्ञ आत्मनि ॥ ४३ ॥
patatyaṅgāravarṣe ca vāti vā pralayānile ,
bhūtale vrajati vyomni samamāste jña ātmani 43
43. patati aṅgāravarṣe ca vāti vā pralayānile
bhūtale vrajati vyomni samam āste jñaḥ ātmani
43. aṅgāravarṣe patati ca vā pralayānile vāti vā
bhūtale vyomni vrajati jñaḥ ātmani samam āste
43. Even if a shower of embers falls, or the wind of dissolution (pralayānila) blows, or the earth dissolves into the sky, the wise person (jña) remains equally steadfast in the self (ātman).
वैतृष्ण्यशान्तमनसो निरोधमलमीयुषः ।
स्थितिर्वज्रसमाधानं विना नान्योपपद्यते ॥ ४४ ॥
vaitṛṣṇyaśāntamanaso nirodhamalamīyuṣaḥ ,
sthitirvajrasamādhānaṃ vinā nānyopapadyate 44
44. vaitṛṣṇyaśāntamanasaḥ nirodham alam īyuṣaḥ
sthitiḥ vajrasamādhānam vinā na anyā upapadyate
44. vaitṛṣṇyaśāntamanasaḥ nirodham alam īyuṣaḥ,
vinā vajrasamādhānam,
anyā sthitiḥ na upapadyate.
44. For one whose mind is pacified by the absence of craving, and who has thoroughly achieved mental cessation, no other stable state is possible without adamantine concentration (dhyāna).
यथा बाह्यार्थवैतृष्ण्ये नोपशाम्यत्यलं मनः ।
न तथा शास्त्रसंदर्भैर्नोपदेशतपोदमैः ॥ ४५ ॥
yathā bāhyārthavaitṛṣṇye nopaśāmyatyalaṃ manaḥ ,
na tathā śāstrasaṃdarbhairnopadeśatapodamaiḥ 45
45. yathā bāhyārthavaitṛṣṇye na upaśāmyati alam manaḥ
na tathā śāstrasaṃdarbhaiḥ na upadeśatapodamaiḥ
45. yathā manaḥ bāhyārthavaitṛṣṇye alam na upaśāmyati,
tathā na śāstrasaṃdarbhaiḥ na upadeśatapodamaiḥ (upaśāmyati).
45. Just as the mind is not thoroughly pacified merely by detachment from external objects, similarly it is not (thoroughly pacified) by scriptural teachings, nor by instructions, asceticism (tapas), or self-control (dama).
मनस्तृणस्य सर्वार्थवैतृष्ण्याग्निर्विबोधितः ।
सर्वत्यागानिलैः संपदत्यापदिति भावनात् ॥ ४६ ॥
manastṛṇasya sarvārthavaitṛṣṇyāgnirvibodhitaḥ ,
sarvatyāgānilaiḥ saṃpadatyāpaditi bhāvanāt 46
46. manastṛṇasya sarvārthavaitṛṣṇyāgniḥ vibodhitaḥ
sarvatyāgānilaiḥ sampat atyāpat iti bhāvanāt
46. manastṛṇasya sarvārthavaitṛṣṇyāgniḥ sarvatyāgānilaiḥ,
(ca) (ayam) sampat atyāpat iti bhāvanāt,
vibodhitaḥ.
46. The fire of detachment from all objects is ignited for the grass-like mind, (being fanned) by the winds of renunciation of everything, due to the realization that this (detachment/renunciation) is prosperity, not a calamity.
बहिरन्तश्च मोहश्च पिण्डग्राहोऽर्थवेदनम् ।
ज्ञप्तिरेवेति कचति ज्ञात्वा मणिरिवात्मनि ॥ ४७ ॥
bahirantaśca mohaśca piṇḍagrāho'rthavedanam ,
jñaptireveti kacati jñātvā maṇirivātmani 47
47. bahiḥ antaḥ ca mohaḥ ca piṇḍagrāhaḥ arthavedanam
jñaptiḥ eva iti kacchati jñātvā maṇiḥ iva ātmani
47. jñātvā,
(idam sarvam) bahiḥ antaḥ ca,
mohaḥ ca,
piṇḍagrāhaḥ,
arthavedanam (ca),
ātmani maṇiḥ iva,
jñaptiḥ eva iti kacchati.
47. Once realized, external and internal phenomena, delusion, the grasping of aggregates, and the perception of objects - all these manifest as pure awareness (jñapti) itself, shining within the self (ātman) like a jewel.
नरनागासुरागारगिरिगह्वरदृष्टिभिः ।
चितिरेवेति विसृता धूमोऽम्बुदतयेव खे ॥ ४८ ॥
naranāgāsurāgāragirigahvaradṛṣṭibhiḥ ,
citireveti visṛtā dhūmo'mbudatayeva khe 48
48. naranāgāsurāgāragirigahvaradṛṣṭibhiḥ citiḥ
eva iti visr̥tā dhūmaḥ ambudatayā iva khe
48. iti citiḥ eva naranāgāsurāgāragirigahvaradṛṣṭibhiḥ
visr̥tā khe dhūmaḥ ambudatayā iva
48. Consciousness (citiḥ) itself, thus expanded, is perceived through the appearances of humans, nāgas, asuras, dwellings, mountains, and caves, just as smoke spreads in the sky as if becoming a cloud.
वेपन्ते चिद्द्रवत्वेन ब्रह्माण्डजडभाण्डगाः ।
स्वविवर्ततरङ्गिण्यो जीवशक्त्याऽऽपतद्रसाः ॥ ४९ ॥
vepante ciddravatvena brahmāṇḍajaḍabhāṇḍagāḥ ,
svavivartataraṅgiṇyo jīvaśaktyā''patadrasāḥ 49
49. vepante citdravatvena brahmāṇḍajaḍabhāṇḍagāḥ
svavivartataraṅgiṇyaḥ jīvaśaktyā āpatadrasāḥ
49. brahmāṇḍajaḍabhāṇḍagāḥ svavivartataraṅgiṇyaḥ
jīvaśaktyā āpatadrasāḥ citdravatvena vepante
49. The inert objects (bhāṇḍa) throughout the universe (brahmāṇḍa), which are permeated by consciousness (cit) and are like waves of their own phenomenal manifestation (vivarta), and whose essential nature manifests through the power (śakti) of the individual soul (jīva), all tremble due to the fluidity of consciousness (cit).
जीवकाजीर्णशफरी व्योमवारिविहारिणी ।
मोहजालेन वलिता न स्मरत्यात्मनि स्थितिम् ॥ ५० ॥
jīvakājīrṇaśapharī vyomavārivihāriṇī ,
mohajālena valitā na smaratyātmani sthitim 50
50. jīvakājīrṇaśapharī vyomavārivihāriṇī
mohajālena valitā na smarati ātmani sthitim
50. jīvakājīrṇaśapharī vyomavārivihāriṇī
mohajālena valitā ātmani sthitim na smarati
50. The individual soul (jīva), likened to a small fish suffering from a spiritual indigestion, swimming in the illusory waters of the sky, entangled by the net of delusion (moha), does not remember its true state (sthiti) within the self (ātman).
घनीभूता घनत्वेन चिद्घना गगनाङ्गणे ।
नानापदार्थरूपेण स्फुरति स्वात्मनात्मनि ॥ ५१ ॥
ghanībhūtā ghanatvena cidghanā gaganāṅgaṇe ,
nānāpadārtharūpeṇa sphurati svātmanātmani 51
51. ghanībhūtā ghanatvena cidghanā gaganāṅgaṇe
nānāpadārtharūpeṇa sphurati svaātmanā ātmani
51. cidghanā ghanatvena ghanībhūtā gaganāṅgaṇe
ātmani svaātmanā nānāpadārtharūpeṇa sphurati
51. Dense consciousness (cit), having solidified due to its inherent density, manifests as various objects within the vast expanse of space and within its own true self (ātman), through its own inherent nature (ātman).
सर्व एव समा जीवा वासनामन्तरेण च ।
शुष्कपर्णवदुड्डीना जडाः श्वसनवेणवः ॥ ५२ ॥
sarva eva samā jīvā vāsanāmantareṇa ca ,
śuṣkaparṇavaduḍḍīnā jaḍāḥ śvasanaveṇavaḥ 52
52. sarve eva samāḥ jīvāḥ vāsanām antareṇa ca |
śuṣkaparṇavat uḍḍīnāḥ jaḍāḥ śvasanaveṇavaḥ ||
52. jīvāḥ sarve eva vāsanām antareṇa samāḥ ca
śuṣkaparṇavat uḍḍīnāḥ jaḍāḥ śvasanaveṇavaḥ (bhavanti)
52. All living beings (jīva) are indeed equal, without their latent impressions (vāsanā). Like dry leaves tossed up by the wind, they are inert, like bamboo flutes played by the breath.
आहृत्य पौरुषबलान्यवजित्य तन्द्रीमुत्थाय तर्जितसमर्जितवासनौघम् ।
संसारपाशघनपञ्जरमञ्जसैव भङ्क्त्वाभ्युदेयमभितोऽज्ञसमेन भाव्यम् ॥ ५३ ॥
āhṛtya pauruṣabalānyavajitya tandrīmutthāya tarjitasamarjitavāsanaugham ,
saṃsārapāśaghanapañjaramañjasaiva bhaṅktvābhyudeyamabhito'jñasamena bhāvyam 53
53. āhṛtya pauruṣabalāni avajitya tandrīm
utthāya tārjitasamarjitavāsanāugham |
saṃsārapāśaghanapañjaram añjasā eva bhaṅktvā
abhyudeyam abhitaḥ ajñasamena bhāvyam ||
53. (janaḥ) pauruṣabalāni āhṛtya tandrīm avajitya
utthāya tārjitasamarjitavāsanāugham
saṃsārapāśaghanapañjaram añjasā eva bhaṅktvā
abhyudeyam (syāt) abhitaḥ ajñasamena bhāvyam
53. Having gathered one's manly strengths and conquered sloth, one should rise up and easily break the dense cage of worldly bonds (saṃsāra) - the accumulated multitude of suppressed (or overcome) latent impressions (vāsanā). Then one should exist everywhere as if ignorant (of worldly matters).

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 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 (current chapter) 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