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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-51

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श्रीराम उवाच ।
कथं केवलजाग्रत्त्वमकारणमनर्थकम् ।
पराद्विकसति ब्रह्मन्गगनादिव पादपः ॥ १ ॥
śrīrāma uvāca ,
kathaṃ kevalajāgrattvamakāraṇamanarthakam ,
parādvikasati brahmangaganādiva pādapaḥ 1
1. śrīrāma uvāca katham kevala-jāgrat-tvam akāraṇam
anarthakam parāt vikasati brahman gaganāt iva pādapaḥ
1. śrīrāma uvāca brahman akāraṇam anarthakam kevala-jāgrat-tvam
parāt gaganāt pādapaḥ iva katham vikasati
1. Śrī Rāma said: O knower of Brahman (brahman), how does the state of mere waking consciousness, without cause and without purpose, develop from the Supreme (para), like a tree from the sky?
श्रीवसिष्ठ उवाच ।
अकारणं महाबुद्धे न कार्यमुपलभ्यते ।
तज्जाग्रतः केवलस्य न कश्चिदिह संभवः ॥ २ ॥
śrīvasiṣṭha uvāca ,
akāraṇaṃ mahābuddhe na kāryamupalabhyate ,
tajjāgrataḥ kevalasya na kaścidiha saṃbhavaḥ 2
2. Śrīvasiṣṭhaḥ uvāca akāraṇam mahābuddhe na kāryam
upalabhyate tat jāgrataḥ kevalasya na kaścit iha sambhavaḥ
2. Śrīvasiṣṭhaḥ uvāca mahābuddhe akāraṇam kāryam na
upalabhyate tat kevalasya jāgrataḥ iha kaścit sambhavaḥ na
2. Śrī Vasiṣṭha said: O great-minded one, no effect is perceived without a cause. Therefore, for the mere waking consciousness, there is no possibility of existence here.
तस्यातो संभवादन्ये जीवभेदाः सजीवकाः ।
सर्वे न संभवन्त्येव कारणाभावविक्षताः ॥ ३ ॥
tasyāto saṃbhavādanye jīvabhedāḥ sajīvakāḥ ,
sarve na saṃbhavantyeva kāraṇābhāvavikṣatāḥ 3
3. tasya ataḥ sambhavāt anye jīvabhedāḥ sajīvakāḥ
sarve na sambhavanti eva kāraṇābhāvavikṣatāḥ
3. ataḥ tasya sambhavāt anye sajīvakāḥ sarve
jīvabhedāḥ kāraṇābhāvavikṣatāḥ na sambhavanti eva
3. Therefore, because of the existence (of a cause), all other varieties of living beings, themselves endowed with life, certainly do not come into being if they are impaired by the absence of a cause.
नेह प्रजायते किंचिन्नेह किंचन नश्यति ।
उपदेश्योपदेशार्थं शब्दार्थकलनोदयः ॥ ४ ॥
neha prajāyate kiṃcinneha kiṃcana naśyati ,
upadeśyopadeśārthaṃ śabdārthakalanodayaḥ 4
4. na iha prajāyate kiñcit na iha kiñcana naśyati
upadeśyopadeśārtham śabdārthakalanodayaḥ
4. iha kiñcit na prajāyate iha kiñcana na naśyati
upadeśyopadeśārtham śabdārthakalanodayaḥ
4. Nothing is born here, and nothing perishes here. The manifestation of words and their meanings occurs for the purpose of instructing those who are to be taught.
श्रीराम उवाच ।
कः करोति शरीराणि मनोबुद्ध्यादिचेतनैः ।
को मोहयति भूतानि स्नेहरागादिबन्धनैः ॥ ५ ॥
śrīrāma uvāca ,
kaḥ karoti śarīrāṇi manobuddhyādicetanaiḥ ,
ko mohayati bhūtāni sneharāgādibandhanaiḥ 5
5. Śrīrāmaḥ uvāca kaḥ karoti śarīrāṇi manobuddhyādicetanaiḥ
kaḥ mohayati bhūtāni sneharāgādibandhanaiḥ
5. Śrīrāmaḥ uvāca kaḥ manobuddhyādicetanaiḥ śarīrāṇi
karoti kaḥ sneharāgādibandhanaiḥ bhūtāni mohayati
5. Śrī Rāma said: Who creates bodies along with conscious faculties such as mind and intellect? Who deludes beings with the bonds of affection, attachment, and so forth?
श्रीवसिष्ठ उवाच ।
न कश्चिदेव कुरुते शरीराणि कदाचन ।
न मोहयति भूतानि कश्चिदेव कदाचन ॥ ६ ॥
śrīvasiṣṭha uvāca ,
na kaścideva kurute śarīrāṇi kadācana ,
na mohayati bhūtāni kaścideva kadācana 6
6. śrī vasiṣṭha uvāca | na kaścid eva kurute śarīrāṇi
kadācana | na mohayati bhūtāni kaścid eva kadācana ||
6. śrī vasiṣṭha uvāca kaścid eva na kadācana śarīrāṇi
kurute kaścid eva na kadācana bhūtāni mohayati
6. Śrī Vasiṣṭha said: No one at all ever creates bodies, nor does anyone ever delude living beings (bhūtāni).
अनाद्यन्तावभासात्मा बोध आत्मनि संस्थितः ।
नानापदार्थरूपेण कमूर्म्यादितया यथा ॥ ७ ॥
anādyantāvabhāsātmā bodha ātmani saṃsthitaḥ ,
nānāpadārtharūpeṇa kamūrmyāditayā yathā 7
7. anādyantāvabhāsātmā bodhaḥ ātmani saṃsthitaḥ
| nānāpadārtharūpeṇa kamūrmyāditayā yathā ||
7. anādyantāvabhāsātmā bodhaḥ ātmani saṃsthitaḥ yathā kamūrmyāditayā,
(tathā) nānāpadārtharūpeṇa (bhāti)
7. The consciousness (bodha) which is the very essence of the self (ātman), without beginning or end and self-luminous, is established within the self (ātman). It manifests itself in the form of various objects, just as ripples appear in water.
बाह्यं न विद्यते किंचिद्बोधः स्फुरति बाह्यवत् ।
उदेति बोधहृदयाद्बीजादिव वरद्रुमः ॥ ८ ॥
bāhyaṃ na vidyate kiṃcidbodhaḥ sphurati bāhyavat ,
udeti bodhahṛdayādbījādiva varadrumaḥ 8
8. bāhyaṃ na vidyate kiñcit bodhaḥ sphurati bāhyavat
| udeti bodha-hṛdayāt bījāt iva vara-drumaḥ ||
8. kiñcit bāhyaṃ na vidyate bodhaḥ bāhyavat sphurati
bodha-hṛdayāt bījāt iva vara-drumaḥ udeti
8. Nothing external truly exists; consciousness (bodha) shines forth, appearing as if it were external. From the very core (hṛdaya) of consciousness (bodha), it arises just as a magnificent tree sprouts from a seed.
बोधस्यान्तरिदं विश्वं स्थितमेव रघूद्वह ।
स्तम्भस्यान्तर्यथा शालभञ्जिका प्रकटीकृता ॥ ९ ॥
bodhasyāntaridaṃ viśvaṃ sthitameva raghūdvaha ,
stambhasyāntaryathā śālabhañjikā prakaṭīkṛtā 9
9. bodhasya antar idam viśvaṃ sthitam eva raghūdvaha |
stambhasya antar yathā śālabhañjikā prakaṭīkṛtā ||
9. raghūdvaha idam viśvaṃ bodhasya antar sthitam eva
yathā stambhasya antar śālabhañjikā prakaṭīkṛtā (asti)
9. O foremost among the Raghus (Raghūdvaha)! This entire universe (viśva) is indeed situated within consciousness (bodha), just as a sculpture (śālabhañjikā) is revealed from within a pillar.
सबाह्याभ्यन्तरात्मैकमनन्तं देशकालतः ।
बोधामोदप्रसरणं जगदेव प्रबुध्यताम् ॥ १० ॥
sabāhyābhyantarātmaikamanantaṃ deśakālataḥ ,
bodhāmodaprasaraṇaṃ jagadeva prabudhyatām 10
10. sabāhyābhyantarātma ekam anantam deśakālataḥ
bodhāmodaprasaraṇam jagat eva prabudhyatām
10. jagat eva sabāhyābhyantarātma ekam anantam
deśakālataḥ bodhāmodaprasaraṇam prabudhyatām
10. Let the world indeed awaken to the understanding that the one self (ātman), which encompasses both external and internal aspects, is infinite, boundless by space and time, and is the expansion of pure awareness and bliss.
अयमेव परो लोको भाव्यतां वासनाक्षयः ।
शाम्यतां परलोकस्थं काः किलायान्ति वासनाः ॥ ११ ॥
ayameva paro loko bhāvyatāṃ vāsanākṣayaḥ ,
śāmyatāṃ paralokasthaṃ kāḥ kilāyānti vāsanāḥ 11
11. ayam eva paraḥ lokaḥ bhāvyatām vāsanākṣayaḥ
śāmyatām paralokastham kāḥ kila āyānti vāsanāḥ
11. ayam eva vāsanākṣayaḥ paraḥ lokaḥ bhāvyatām
paralokastham śāmyatām kila kāḥ vāsanāḥ āyānti
11. Let this very destruction of latent tendencies (vāsanā) be contemplated as the supreme realm. Let that which pertains to other worlds be pacified, for what latent tendencies (vāsanā) could possibly arrive there?
देशकालक्रियालोकरूपचित्तात्मसत्पदम् ।
देशकालादिशब्दार्थरहितं न च शून्यकम् ॥ १२ ॥
deśakālakriyālokarūpacittātmasatpadam ,
deśakālādiśabdārtharahitaṃ na ca śūnyakam 12
12. deśakālakriyālokarūpacittātmasatpadam
deśakālādiśabdārtharahitam na ca śūnyakam
12. deśakālakriyālokarūpacittātmasatpadam
deśakālādiśabdārtharahitam ca na śūnyakam
12. The true state (satpada) is the very essence of space, time, action, the world, form, consciousness, and the self (ātman). It is devoid of the meanings of words such as space and time, etc., yet it is not a void.
पदे पदविदामेव तस्मिन्बोधगतिर्भवेत् ।
द्रष्ट्रणां शान्तदृश्यानामेवान्येषां न राघव ॥ १३ ॥
pade padavidāmeva tasminbodhagatirbhavet ,
draṣṭraṇāṃ śāntadṛśyānāmevānyeṣāṃ na rāghava 13
13. pade padavidām eva tasmin bodhagatiḥ bhavet
draṣṭr̥ṇām śāntadr̥śyānām eva anyeṣām na rāghava
13. rāghava tasmin pade bodhagatiḥ padavidām eva
draṣṭr̥ṇām śāntadr̥śyānām eva anyeṣām na bhavet
13. O Rāghava, in that ultimate state (pada), the realization of true understanding will occur only for those who comprehend that state (padavid), and indeed only for those seers (draṣṭṛ) whose perceived objects have become tranquil; it will not occur for others.
ये वै तरलगम्भीरमहंतागर्तमाश्रिताः ।
पश्यन्ति ते तमालोकं न कदाचन केचन ॥ १४ ॥
ye vai taralagambhīramahaṃtāgartamāśritāḥ ,
paśyanti te tamālokaṃ na kadācana kecana 14
14. ye vai taralagambhīramahaṃtāgartam āśritāḥ
paśyanti te tam ālokam na kadācana kecana
14. ye vai taralagambhīramahaṃtāgartam āśritāḥ,
te kecana tam ālokam na kadācana paśyanti
14. Indeed, those who have taken refuge in the fluctuating, deep pit of ego (ahaṅkāra) - none of them ever perceive that light.
चतुर्दशविधानन्तभूतजातसुघुंघुमा ।
जगद्दृष्टिरियं ज्ञस्य शरीरावयवोपमा ॥ १५ ॥
caturdaśavidhānantabhūtajātasughuṃghumā ,
jagaddṛṣṭiriyaṃ jñasya śarīrāvayavopamā 15
15. caturdaśavidhānanta-bhūtajātasughuṃghumā
jagaddṛṣṭiḥ iyam jñasya śarīrāvayavopamā
15. iyam jagaddṛṣṭiḥ,
caturdaśavidhānanta-bhūtajātasughuṃghumā,
jñasya śarīrāvayavopamā
15. This perception of the world, teeming with infinite multitudes of fourteen kinds of beings, is to the knower (jña) like the very limbs of his body.
कारणाभावतः सृष्टिर्नोदिता न च शाम्यति ।
यादृशं कारणं वा स्यात्तादृग्भवति कार्यकम् ॥ १६ ॥
kāraṇābhāvataḥ sṛṣṭirnoditā na ca śāmyati ,
yādṛśaṃ kāraṇaṃ vā syāttādṛgbhavati kāryakam 16
16. kāraṇābhāvataḥ sṛṣṭiḥ na uditā na ca śāmyati
yādṛśam kāraṇam vā syāt tādṛk bhavati kāryakam
16. kāraṇābhāvataḥ sṛṣṭiḥ na uditā ca na śāmyati.
vā yādṛśam kāraṇam syāt,
tādṛk kāryakam bhavati
16. Creation (sṛṣṭi) does not arise, nor does it cease, because there is no (ultimate) cause. Whatever the nature of the cause, so too will be the effect (kāryakam).
यदि स्यात्कारणे कार्यं स्थितं कारणतास्य का ।
कार्यमेवोपलम्भात्तदसद्द्वयमवेदनात् ॥ १७ ॥
yadi syātkāraṇe kāryaṃ sthitaṃ kāraṇatāsya kā ,
kāryamevopalambhāttadasaddvayamavedanāt 17
17. yadi syāt kāraṇe kāryam sthitam kāraṇatā asya kā
| kāryam eva upalambhāt tat asat dvayam avedanāt
17. yadi kāryam kāraṇe sthitam syāt,
asya kāraṇatā kā? kāryam eva upalambhāt,
avedanāt dvayam tat asat
17. If the effect (kārya) were already situated in the cause (kāraṇa), what then would be its causality? The cause itself is non-existent, for only the effect is perceived, and there is no experience of duality (between cause and effect).
सौम्यस्यान्तर्यथाम्भोधेरूर्म्यावर्तादयः स्थिताः ।
ब्रह्मण्यसंभवक्षोभे जगच्चित्तादयस्तथा ॥ १८ ॥
saumyasyāntaryathāmbhodherūrmyāvartādayaḥ sthitāḥ ,
brahmaṇyasaṃbhavakṣobhe jagaccittādayastathā 18
18. saumyasya antaḥ yathā ambhodheḥ ūrmyāvartādayaḥ sthitāḥ
| brahmaṇi asaṃbhavakṣobhe jagat cittādayaḥ tathā ||
18. yathā saumyasya ambhodheḥ antaḥ ūrmyāvartādayaḥ sthitāḥ,
tathā asaṃbhavakṣobhe brahmaṇi jagat cittādayaḥ (sthitāḥ)
18. Just as waves, whirlpools, and similar phenomena exist within the tranquil ocean, so too do the world, minds, and other such appearances exist within the supreme reality (brahman), which is inherently undisturbed and unagitated.
सर्वात्मैवामलं ब्रह्म पिण्ड एक इव स्थितम् ।
नानाभाण्डात्म हेमैव यथान्तःस्थितरूपकम् ॥ १९ ॥
sarvātmaivāmalaṃ brahma piṇḍa eka iva sthitam ,
nānābhāṇḍātma hemaiva yathāntaḥsthitarūpakam 19
19. sarvātmā eva amalam brahma piṇḍaḥ ekaḥ iva sthitam
| nānābhāṇḍātma hema eva yathā antaḥsthitarūpakam ||
19. amalam sarvātmā eva brahma ekaḥ piṇḍaḥ iva sthitam (asti).
yathā nānābhāṇḍātma hema eva antaḥsthitarūpakam (asti)
19. The self of all (ātman), the stainless supreme reality (brahman), exists as one indivisible whole. This is just as gold, which is the intrinsic nature of various pots, exists as the essential form within them.
स्वप्नकाले स्वप्न एव जाग्रद्व्यग्रापरिग्रहात् ।
जाग्रत्काले जाग्रदेव स्वप्नः सत्यावबोधतः ॥ २० ॥
svapnakāle svapna eva jāgradvyagrāparigrahāt ,
jāgratkāle jāgradeva svapnaḥ satyāvabodhataḥ 20
20. svapnakāle svapnaḥ eva jāgradvyagrāparigrahāt |
jāgratkāle jāgrat eva svapnaḥ satyāvabodhatas ||
20. svapnakāle,
jāgradvyagrāparigrahāt,
svapnaḥ eva (anubhūyate).
jāgratkāle,
satyāvabodhatas (kāraṇāt),
svapnaḥ jāgrat eva (anubhūyate)
20. In the dream state, the dream is experienced as real precisely because the agitated waking state is not comprehended. Likewise, in the waking state, the waking experience is perceived as real because the truth regarding the dream (its unreality) is understood.
चित्तमात्रतया बुद्धं मृगतृष्णाम्बुवत्स्थितम् ।
जाग्रत्स्वप्नत्वमायाति विचारविकलीकृतम् ॥ २१ ॥
cittamātratayā buddhaṃ mṛgatṛṣṇāmbuvatsthitam ,
jāgratsvapnatvamāyāti vicāravikalīkṛtam 21
21. cittamātratayā buddham mṛgatṛṣṇāambuvatsthitam
| jāgratsvapnatvam āyāti vicāravikalīkṛtam ||
21. cittam mātratayā buddham mṛgatṛṣṇāambuvatsthitam (asti).
(tat) vicāravikalīkṛtam (sat) jāgratsvapnatvam āyāti
21. The mind (citta), which is perceived as merely consciousness and existing like water in a mirage, attains the state of being a waking dream when it is disturbed and analyzed by philosophical inquiry.
सम्यग्ज्ञानेन भूतानि ज्ञस्य देहतया सह ।
पीठबन्धं विमुञ्चन्ति गतकाल इवाम्बुदाः ॥ २२ ॥
samyagjñānena bhūtāni jñasya dehatayā saha ,
pīṭhabandhaṃ vimuñcanti gatakāla ivāmbudāḥ 22
22. samyak-jñānena bhūtāni jñasya dehatayā saha
pīṭhabandham vimuñcanti gatakālaḥ iva ambudāḥ
22. samyak-jñānena bhūtāni jñasya dehatayā saha
pīṭhabandham vimuñcanti gatakālaḥ ambudāḥ iva
22. Through perfect knowledge, living beings, along with the knower's identification with the body, are liberated from their attachment to the physical form, just as clouds disperse after their season has passed.
यथा गलितुमारब्धो घनो गगनतामियात् ।
तथा सत्यावबोधेन शाम्येत्सात्मग्रहं जगत् ॥ २३ ॥
yathā galitumārabdho ghano gaganatāmiyāt ,
tathā satyāvabodhena śāmyetsātmagrahaṃ jagat 23
23. yathā galitum ārabdhaḥ ghanaḥ gaganatām iyāt
tathā satyāvabodhena śāmyet sa-ātmagraham jagat
23. yathā ghanaḥ galitum ārabdhaḥ gaganatām iyāt
tathā satyāvabodhena sa-ātmagraham jagat śāmyet
23. Just as a cloud, having begun to dissipate, merges into the state of the open sky, so too, by the realization of truth, the entire world (jagat), along with its mistaken self-identification (ātman), would subside.
शरदभ्रवदालूना मृगतृष्णाम्बुव्रत्तथा ।
पुनः संस्पृश्यमानैव बोधाद्गलति दृश्यता ॥ २४ ॥
śaradabhravadālūnā mṛgatṛṣṇāmbuvrattathā ,
punaḥ saṃspṛśyamānaiva bodhādgalati dṛśyatā 24
24. śarat-abhravat ālūnā mṛgatṛṣṇāmbuvat tathā
punaḥ saṃspṛśyamānā eva bodhāt galati dṛśyatā
24. tathā śarat-abhravat ālūnā mṛgatṛṣṇāmbuvat
punaḥ saṃspṛśyamānā eva dṛśyatā bodhāt galati
24. Just like dissipating autumn clouds, and like the waters of a mirage, so too, the visible world (dṛśyatā), even when perceived again, dissolves through true knowledge (bodha).
यथा दीप्तानले लीनं सुवर्णं घृतमिन्धनम् ।
एकतां याति विज्ञाने तथा भुवनचित्तदृक् ॥ २५ ॥
yathā dīptānale līnaṃ suvarṇaṃ ghṛtamindhanam ,
ekatāṃ yāti vijñāne tathā bhuvanacittadṛk 25
25. yathā dīpta-anale līnam suvarṇam ghṛtam indhanam
ekatām yāti vijñāne tathā bhuvana-citta-dṛk
25. yathā suvarṇam ghṛtam indhanam dīpta-anale līnam
ekatām yāti tathā bhuvana-citta-dṛk vijñāne
25. Just as gold, ghee, and fuel, when absorbed into a blazing fire, attain a singular state, so too do the world, mind, and perception achieve oneness in true knowledge.
बोधेन तनुतामेति पिण्डबन्धो जगत्त्रये ।
पिशाचबुद्धिः सदने बोधितस्य यथा शिशोः ॥ २६ ॥
bodhena tanutāmeti piṇḍabandho jagattraye ,
piśācabuddhiḥ sadane bodhitasya yathā śiśoḥ 26
26. bodhena tanutām eti piṇḍabandhaḥ jagattraye
piśācabuddhiḥ sadane bodhitasya yathā śiśoḥ
26. yathā bodhitasya śiśoḥ sadane piśācabuddhiḥ [tanutām eti],
[tathā] bodhena jagattraye piṇḍabandhaḥ tanutām eti
26. Through realization (bodha), the attachment to the physical body (piṇḍabandha) in the three worlds diminishes. This is just like a child, once enlightened (bodhita), no longer perceives a ghost in the house.
बोधस्यानन्तरूपस्य स्वयमेवात्मनात्मनि ।
जगच्चित्तादिता भाता पिण्डबन्धः किलात्र कः ॥ २७ ॥
bodhasyānantarūpasya svayamevātmanātmani ,
jagaccittāditā bhātā piṇḍabandhaḥ kilātra kaḥ 27
27. bodhasya anantarūpasya svayam eva ātmanā ātmani
jagaccittāditā bhātā piṇḍabandhaḥ kila atra kaḥ
27. svayam eva ātmanā ātmani bodhasya anantarūpasya
jagaccittāditā bhātā; atra piṇḍabandhaḥ kaḥ kila [asti]
27. When the world, with its mind-origination (cittāditā), shines forth spontaneously within the self (ātman) by the self (ātman) as infinite (anantarūpa) realization (bodha) itself, then what indeed is the physical body's (piṇḍabandha) bondage here?
बोधाबोधनमेवेदं जगच्चित्तमिवोदितम् ।
तदेवास्तं गतं बोधात्पिण्डबन्धस्य कास्तिता ॥ २८ ॥
bodhābodhanamevedaṃ jagaccittamivoditam ,
tadevāstaṃ gataṃ bodhātpiṇḍabandhasya kāstitā 28
28. bodhābodhanam eva idam jagaccittam iva uditam tat
eva astam gatam bodhāt piṇḍabandhasya kā astitā
28. idam bodhābodhanam eva jagaccittam iva uditam.
tat eva bodhāt astam gatam [asti].
[tataḥ] piṇḍabandhasya kā astitā [asti]
28. This very state of both knowing and not-knowing ("bodhābodhanam") has arisen as the world-mind ("jagaccittam"). When that itself has disappeared through true realization (bodha), what existence can the bondage to a physical form (piṇḍabandha) still have?
जहाति पिण्डकाठिन्यं जाग्रत्स्वप्नावबोधतः ।
परां पेलवतामेति हेम द्रुतमिवाग्निना ॥ २९ ॥
jahāti piṇḍakāṭhinyaṃ jāgratsvapnāvabodhataḥ ,
parāṃ pelavatāmeti hema drutamivāgninā 29
29. jahāti piṇḍakāṭhinyam jāgratsvapnāvabodhatas
parām pelavatām eti hema drutam iva agninā
29. jāgratsvapnāvabodhatas piṇḍakāṭhinyam jahāti,
[tataḥ] parām pelavatām eti,
yathā agninā hema drutam iva [bhāvati]
29. The rigidity of the physical body (piṇḍakāṭhinyam) is abandoned through the realization (bodha) of the waking and dream states. It attains supreme subtlety, just as gold (hema) becomes molten by fire.
यथास्थितं बोध एव घनतामिव गच्छति ।
विनैव देशकालाभ्यां तौ विनिर्माय हेमवत् ॥ ३० ॥
yathāsthitaṃ bodha eva ghanatāmiva gacchati ,
vinaiva deśakālābhyāṃ tau vinirmāya hemavat 30
30. yathāsthitam bodhaḥ eva ghanatām iva gacchati |
vinā eva deśakālābhyām tau vinirmāya hemavat |
30. bodhaḥ eva yathāsthitam ghanatām iva gacchati
tau deśakālābhyām vinā eva vinirmāya hemavat
30. Pure consciousness (bodha) itself, in its intrinsic nature, attains a state of apparent solidity, just like gold. This occurs without being dependent on space and time, even though consciousness itself creates them.
जाग्रत्येवं विचारेण स्वप्नाभे पेलवे स्थिते ।
क्षीयमाणे शरत्काल इवैति तनुतां रसः ॥ ३१ ॥
jāgratyevaṃ vicāreṇa svapnābhe pelave sthite ,
kṣīyamāṇe śaratkāla ivaiti tanutāṃ rasaḥ 31
31. jāgrati evam vicāreṇa svapnābhe pelave sthite
| kṣīyamāṇe śaratkālaḥ iva eti tanutām rasaḥ |
31. evam vicāreṇa jāgrati svapnābhe pelave sthite rasaḥ tanutām eti,
śaratkālaḥ iva kṣīyamāṇe
31. When, through discernment (vicāra), this waking state stands revealed as fragile and dream-like, then the attachment or essence (rasa) of worldly things attains subtlety, diminishing as if in autumn.
परां पेलवतां याता दृश्यलक्ष्म्यः स्थिता अपि ।
स्वप्ना इव परिज्ञाता न स्वदन्ते विवेकिनः ॥ ३२ ॥
parāṃ pelavatāṃ yātā dṛśyalakṣmyaḥ sthitā api ,
svapnā iva parijñātā na svadante vivekinaḥ 32
32. parām pelavatām yātāḥ dṛśyalakṣmyaḥ sthitāḥ api
| svapnāḥ iva parijñātāḥ na svadante vivekinaḥ |
32. dṛśyalakṣmyaḥ parām pelavatām yātāḥ api sthitāḥ
svapnāḥ iva parijñātāḥ vivekinaḥ na svadante
32. Even though the visible forms (dṛśyalakṣmyaḥ) continue to exist, having attained supreme fragility, they do not delight or appeal to discerning individuals (vivekinaḥ) when they are understood to be like dreams.
क्व किल स्वात्मविश्रान्तिः क्वैतद्विषयवेदनम् ।
सुषुप्तजाग्रतोरैक्यं भ्रान्ताभ्रान्तात्मनोर्भवेत् ॥ ३३ ॥
kva kila svātmaviśrāntiḥ kvaitadviṣayavedanam ,
suṣuptajāgratoraikyaṃ bhrāntābhrāntātmanorbhavet 33
33. kva kila svātmaviśrāntiḥ kva etat viṣayavedanam |
suṣuptajāgratoḥ aikyam bhrāntābhrāntātmanoḥ bhavet ||
33. kva kila svātmaviśrāntiḥ? kva etat viṣayavedanam?
suṣuptajāgratoḥ aikyam bhrāntābhrāntātmanoḥ bhavet?
33. How can there be repose in one's own true self (ātman) *and* this experience of objects (viṣayavedana) simultaneously? How could there be unity between deep sleep and waking, or between the deluded and the undeluded states of the self (ātman)?
चित्तमात्रे भ्रान्तिमात्रे स्वप्नमात्रात्मनि स्थिते ।
जगतीह पदार्थेभ्यः सत्यबुद्धिर्निवर्तते ॥ ३४ ॥
cittamātre bhrāntimātre svapnamātrātmani sthite ,
jagatīha padārthebhyaḥ satyabuddhirnivartate 34
34. cittamātre bhrāntimātre svapnamātrātmani sthite
jagati iha padārthebhyaḥ satyabuddhiḥ nivartate
34. iha jagati cittamātre bhrāntimātre svapnamātrātmani sthite,
padārthebhyaḥ satyabuddhiḥ nivartate
34. When this world (jagati) is perceived as merely mental (citta), as merely an illusion, or as having the nature of a mere dream, then the belief in the reality of objects (padārtha) ceases.
कस्य स्वदन्तेऽसत्यानि कथमेव महामते ।
मृगतृष्णाजलानीव दृश्यान्यपि पुरःस्थितैः ॥ ३५ ॥
kasya svadante'satyāni kathameva mahāmate ,
mṛgatṛṣṇājalānīva dṛśyānyapi puraḥsthitaiḥ 35
35. kasya svadante asatyāni katham eva mahāmate
mṛgatṛṣṇājalāni iva dṛśyāni api puraḥsthiteiḥ
35. mahāmate,
kasya asatyāni svadante? eva katham (svadante)? puraḥsthiteiḥ dṛśyāni api mṛgatṛṣṇājalāni iva (na svadante)
35. O great-minded one (mahāmate), to whom, indeed, can unreal (asatya) things be pleasing? How can they be? It is just as even visible mirage waters (mṛgatṛṣṇājala) are not appealing to those who stand directly before them.
सत्यबुद्धौ विलीनायां जगत्पश्यति शान्तधीः ।
जालद्वीपांशुजालाभमपिण्डात्माम्बरात्मकम् ॥ ३६ ॥
satyabuddhau vilīnāyāṃ jagatpaśyati śāntadhīḥ ,
jāladvīpāṃśujālābhamapiṇḍātmāmbarātmakam 36
36. satyabuddhau vilīnāyām jagat paśyati śāntadhīḥ
jāladvīpāṃśujālābhamapiṇḍātmaambaraātmakam
36. satyabuddhau vilīnāyām (sati),
śāntadhīḥ jagat jāladvīpāṃśujālābhamapiṇḍātmaambaraātmakam paśyati
36. When the perception of reality (satyabuddhi) has completely dissolved, the peaceful-minded one (śāntadhī) perceives the world (jagat) as having the nature of a net, an island, resembling a net of rays, a formless (apiṇḍa) essence (ātman), and space (ambara).
जाग्रतो वस्तुतः शून्यात्परिज्ञातान्निवर्तते ।
चित्तभ्रमात्मनो भ्रान्तिरूपास्वादनभावना ॥ ३७ ॥
jāgrato vastutaḥ śūnyātparijñātānnivartate ,
cittabhramātmano bhrāntirūpāsvādanabhāvanā 37
37. jāgrataḥ vastutaḥ śūnyāt parijñātāt nivartate
cittabhramātmanaḥ bhrāntirūpāsvādanabhāvanā
37. jāgrataḥ vastutaḥ śūnyāt parijñātāt (ca),
cittabhramātmanaḥ bhrāntirūpāsvādanabhāvanā nivartate
37. When the waking state (jāgrat) is truly (vastutaḥ) understood (parijñāta) as empty (śūnya), then the mental impression (bhāvanā) of experiencing illusory forms, which arises from the mind's delusive nature (cittabhramātman), completely ceases.
यदवस्त्विति विज्ञातं तत्रोपादेयता कुतः ।
केन स्वप्नं परिज्ञाय स्वप्नहेमाभिगम्यते ॥ ३८ ॥
yadavastviti vijñātaṃ tatropādeyatā kutaḥ ,
kena svapnaṃ parijñāya svapnahemābhigamyate 38
38. yat avastu iti vijñātam tatra upādeyātā kutaḥ
kena svapnam parijñāya svapna-hema abhigamyate
38. yat avastu iti vijñātam,
tatra upādeyātā kutaḥ? kena svapnam parijñāya svapna-hema abhigamyate?
38. How can something that is known to be unreal have any value? Who, having recognized a dream, would then pursue dream-gold?
स्वप्नादिव परिज्ञाताद्रसो दृश्यान्निवर्तते ।
द्रष्ट्रदृश्यदशादोषग्रन्थिच्छेदः प्रवर्तते ॥ ३९ ॥
svapnādiva parijñātādraso dṛśyānnivartate ,
draṣṭradṛśyadaśādoṣagranthicchedaḥ pravartate 39
39. svapnāt iva parijñātāt rasaḥ dṛśyāt nivartate
draṣṭṛ-dṛśya-daśā-doṣa-granthi-cchedaḥ pravartate
39. svapnāt parijñātāt iva rasaḥ dṛśyāt nivartate.
draṣṭṛ-dṛśya-daśā-doṣa-granthi-cchedaḥ pravartate.
39. Just as the interest (rasa) in a dream withdraws once it is recognized, similarly, interest recedes from visible objects. (Then) the severing of the knot of flaws associated with the state of the perceiver and the perceived takes place.
नीरसः शान्तमननो निर्वाणाहंकृतिः कृती ।
वीतरागो निरायासः शान्तस्तिष्ठति बुद्धधीः ॥ ४० ॥
nīrasaḥ śāntamanano nirvāṇāhaṃkṛtiḥ kṛtī ,
vītarāgo nirāyāsaḥ śāntastiṣṭhati buddhadhīḥ 40
40. nīrasaḥ śānta-mananaḥ nirvāṇa-ahaṃkṛtiḥ kṛtī
vīta-rāgaḥ nirāyāsaḥ śāntaḥ tiṣṭhati buddha-dhīḥ
40. kṛtī nīrasaḥ śānta-mananaḥ nirvāṇa-ahaṃkṛtiḥ vīta-rāgaḥ nirāyāsaḥ śāntaḥ buddha-dhīḥ tiṣṭhati.
40. The accomplished one, free from desire, with a tranquil mind, whose ego (ahaṃkāra) is extinguished into liberation (nirvāṇa), free from passion, effortless, and peaceful, such a one with an awakened intellect abides.
रसे नीरसतां याते वासना प्रविलीयते ।
शिखायां प्रविलीनायां प्रदीपस्यांशवो यथा ॥ ४१ ॥
rase nīrasatāṃ yāte vāsanā pravilīyate ,
śikhāyāṃ pravilīnāyāṃ pradīpasyāṃśavo yathā 41
41. rase nīrasatām yāte vāsanā pravilīyate
śikhāyām pravilīnāyām pradīpasya aṃśavaḥ yathā
41. rase nīrasatām yāte,
vāsanā pravilīyate.
yathā pradīpasya aṃśavaḥ śikhāyām pravilīnāyām.
41. When interest (rasa) has attained a state of dispassion, the latent impressions (vāsanā) dissolve, just as the rays of a lamp disappear when its flame has dissolved.
बोधाद्दीपांशुजालाभमघनं व्योम दृश्यते ।
भ्रान्तिरूपं जगत्कृत्स्नं गन्धर्वनगरं यथा ॥ ४२ ॥
bodhāddīpāṃśujālābhamaghanaṃ vyoma dṛśyate ,
bhrāntirūpaṃ jagatkṛtsnaṃ gandharvanagaraṃ yathā 42
42. bodhāt dīpāṃśujālābham aghanam vyoma dṛśyate
bhrāntirūpam jagat kṛtsnam gandharvanagaram yathā
42. bodhāt aghanam vyoma dīpāṃśujālābham dṛśyate
yathā gandharvanagaram kṛtsnam jagat bhrāntirūpam
42. Upon realization (bodha), the ethereal space (vyoma) is perceived as transparent, like a network of lamp rays. The entire world (jagat) is illusory in nature (bhrāntirūpam), just like a city of Gandharvas (gandharvanagaram) which appears in the sky but does not truly exist.
नैवात्मानं न चाकाशं न शून्यं न च वेदनम् ।
अत्यन्तपरिणामेन पश्यन्पश्यति तत्पदम् ॥ ४३ ॥
naivātmānaṃ na cākāśaṃ na śūnyaṃ na ca vedanam ,
atyantapariṇāmena paśyanpaśyati tatpadam 43
43. na eva ātmānam na ca ākāśam na śūnyam na ca
vedanam atyantapariṇāmena paśyan paśyati tatpadam
43. atyantapariṇāmena paśyan tatpadam paśyati na
eva ātmānam na ca ākāśam na śūnyam na ca vedanam
43. One who perceives through a complete transformation (atyantapariṇāmena) sees that supreme state (tatpadam) where there is neither the self (ātman), nor space (ākāśa), nor emptiness (śūnya), nor even cognition (vedana).
यत्र नात्मा न शून्यं च न जगत्कलना न च ।
न चित्तदृश्योदयधीः सर्वं चास्ति यथास्थितम् ॥ ४४ ॥
yatra nātmā na śūnyaṃ ca na jagatkalanā na ca ,
na cittadṛśyodayadhīḥ sarvaṃ cāsti yathāsthitam 44
44. yatra na ātmā na śūnyam ca na jagatkalana na ca
na cittadṛśyodayadhīḥ sarvam ca asti yathāsthitam
44. yatra ātmā na śūnyam ca na jagatkalana na ca
cittadṛśyodayadhīḥ na sarvam ca yathāsthitam asti
44. That is the state where there is neither the self (ātman), nor emptiness, nor the conceptualization of the world (jagatkalana), nor the intellect's apprehension of the rise of mental phenomena (cittadṛśyodayadhī). In that state, everything simply exists as it is (yathāsthitam).
भूम्यादिताऽज्ञसंबुद्धा ज्ञानादस्तमुपागता ।
ज्ञस्य शून्यैव संपन्ना संस्थितापि न विद्यते ॥ ४५ ॥
bhūmyāditā'jñasaṃbuddhā jñānādastamupāgatā ,
jñasya śūnyaiva saṃpannā saṃsthitāpi na vidyate 45
45. bhūmyāditā ajñasaṃbuddhā jñānāt astam upāgatā
jñasya śūnyā eva saṃpannā saṃsthitā api na vidyate
45. ajñasaṃbuddhā bhūmyāditā jñānāt astam upāgatā
jñasya śūnyā eva saṃpannā saṃsthitā api na vidyate
45. The perception of existence as earth and other elements (bhūmyāditā), which is understood by the ignorant (ajñasaṃbuddhā), vanishes (astam upāgatā) through true knowledge (jñānāt). For the realized one (jñasya), it becomes truly void (śūnyā eva saṃpannā); even if it appears to exist (saṃsthitā api), it is not present (na vidyate) in reality.
भवत्येकसमाधानसौम्यात्मा व्योमनिर्मलः ।
तिष्ठत्यपगतासङ्गः स्थित एवाप्यसत्समः ॥ ४६ ॥
bhavatyekasamādhānasaumyātmā vyomanirmalaḥ ,
tiṣṭhatyapagatāsaṅgaḥ sthita evāpyasatsamaḥ 46
46. bhavati ekasamādhānasoumyātmā vyomanirmalaḥ
tiṣṭhati apagatasangaḥ sthitaḥ eva api asatsamaḥ
46. ekasamādhānasoumyātmā vyomanirmalaḥ bhavati
apagatasangaḥ sthitaḥ eva api asatsamaḥ tiṣṭhati
46. One whose inner self (ātman) becomes gentle and serene through singular concentration becomes as pure as the sky. Having cast off all attachment, he remains steadfast, indeed, appearing as if non-existent.
अस्तंगतमना मौनी निरोधपदवीं गतः ।
तीर्णः संसारजलधेः कर्मणामन्तमागतः ॥ ४७ ॥
astaṃgatamanā maunī nirodhapadavīṃ gataḥ ,
tīrṇaḥ saṃsārajaladheḥ karmaṇāmantamāgataḥ 47
47. astaṅgatamanaḥ maunī nirodhapadavīm gataḥ
tīrṇaḥ saṃsārajaladheḥ karmaṇām antam āgataḥ
47. astaṅgatamanaḥ maunī nirodhapadavīm gataḥ
saṃsārajaladheḥ tīrṇaḥ karmaṇām antam āgataḥ
47. One whose mind has subsided, a silent sage, has attained the state of complete cessation (nirodha). He has crossed over the ocean of transmigration (saṃsāra) and reached the end of all actions (karma).
तनुभुवनगगनगिरिगणकरणपरं परममज्ञानम् ।
विगलति गलिते तस्मिन् सकलमिदं विद्यमानमपि ॥ ४८ ॥
tanubhuvanagaganagirigaṇakaraṇaparaṃ paramamajñānam ,
vigalati galite tasmin sakalamidaṃ vidyamānamapi 48
48. tanubhavanagaganagirigaṇakaraṇaparam paramam ajñānam
vigalati galite tasmin sakalam idam vidyamānam api
48. tanubhavanagaganagirigaṇakaraṇaparam paramam ajñānam
vigalati tasmin galite sakalam idam vidyamānam api
48. The supreme ignorance (ajñāna) which is the cause of bodies, worlds, skies, and countless mountains, itself dissolves. When that (ignorance) has dissolved, all this, even that which appeared to exist, also ceases to be.
संशान्तान्तःकरणो गलितविकल्पः स्वरूपसारमयः ।
परमशमामृततृप्तस्तिष्ठति विद्वान्निरावरणः ॥ ४९ ॥
saṃśāntāntaḥkaraṇo galitavikalpaḥ svarūpasāramayaḥ ,
paramaśamāmṛtatṛptastiṣṭhati vidvānnirāvaraṇaḥ 49
49. saṃśāntāntaḥkaraṇaḥ galitavikalpaḥ svarūpasāramayaḥ
paramaśamāmṛtatṛptaḥ tiṣṭhati vidvān nirāvaraṇaḥ
49. saṃśāntāntaḥkaraṇaḥ galitavikalpaḥ svarūpasāramayaḥ
paramaśamāmṛtatṛptaḥ nirāvaraṇaḥ vidvān tiṣṭhati
49. The wise person (vidvān), whose inner instrument (antaḥkaraṇa) is utterly tranquil, whose mental constructs have vanished, who is characterized by the essence of his true nature (svarūpa), and who is content with the nectar of supreme peacefulness (śama), remains unveiled.

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 Chapter 50 Chapter 51 (current chapter) 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