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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-52

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श्रीराम उवाच ।
बोधो जगदिवाभाति मुने येन क्रमेण ह ।
तं क्रमेण क्रमं ब्रूहि भूयो भेदनिवृत्तये ॥ १ ॥
śrīrāma uvāca ,
bodho jagadivābhāti mune yena krameṇa ha ,
taṃ krameṇa kramaṃ brūhi bhūyo bhedanivṛttaye 1
1. śrīrāma uvāca bodhaḥ jagat iva ābhāti mune yena krameṇa
ha tam krameṇa kramam brūhi bhūyaḥ bheda-nivṛttaye
1. śrīrāma uvāca mune,
yena krameṇa bodhaḥ jagat iva ābhāti ha,
bhūyaḥ bheda-nivṛttaye,
tam kramam krameṇa brūhi.
1. Śrī Rāma said: "O sage, explain to me in sequence that process by which consciousness (bodha) appears as if it were the world, for the complete cessation of further duality."
श्रीवसिष्ठ उवाच ।
वृक्षस्येव विमूढस्य यद्दृष्टौ तत्स्वचेतसि ।
यन्न दृष्टौ न तच्चित्ते भवत्यल्पतरस्मृते ॥ २ ॥
śrīvasiṣṭha uvāca ,
vṛkṣasyeva vimūḍhasya yaddṛṣṭau tatsvacetasi ,
yanna dṛṣṭau na taccitte bhavatyalpatarasmṛte 2
2. śrīvasiṣṭhaḥ uvāca vṛkṣasya iva vimūḍhasya yat dṛṣṭau tat
sva-cetasi yat na dṛṣṭau na tat citte bhavati alpā-tara-smṛte
2. śrīvasiṣṭhaḥ uvāca alpā-tara-smṛte,
vimūḍhasya vṛkṣasya iva,
yat dṛṣṭau,
tat sva-cetasi; yat na dṛṣṭau,
tat na citte bhavati.
2. Śrī Vasiṣṭha said: "Just as for a deluded person regarding a tree, whatever is seen exists within his own mind (cetas), and whatever is not seen does not exist in his mind (citta). O you of diminished memory, (this is how it is)."
भव्यः पश्यति शास्त्रार्थमेव पूर्वापरान्वितम् ।
न दृष्टिविषयं वस्तु यत्पश्यति करोति तत् ॥ ३ ॥
bhavyaḥ paśyati śāstrārthameva pūrvāparānvitam ,
na dṛṣṭiviṣayaṃ vastu yatpaśyati karoti tat 3
3. bhavyaḥ paśyati śāstrārtham eva pūrva-apara-anvitam
na dṛṣṭi-viṣayam vastu yat paśyati karoti tat
3. bhavyaḥ pūrva-apara-anvitam śāstrārtham eva paśyati.
na dṛṣṭi-viṣayam vastu; yat paśyati,
tat karoti.
3. The intelligent person (bhavya) discerns the true meaning of the scriptures (śāstrārtha), understanding it in its full preceding and succeeding context. He does not merely perceive objects through his senses (dṛṣṭi-viṣayam vastu); whatever he truly understands, that he actualizes.
भावानुष्ठाननिष्ठः सन् शास्त्रार्थैकमना मुनिः ।
भूत्वोपदेशं त्वमिमं श्रृणु श्रवणभूषणम् ॥ ४ ॥
bhāvānuṣṭhānaniṣṭhaḥ san śāstrārthaikamanā muniḥ ,
bhūtvopadeśaṃ tvamimaṃ śrṛṇu śravaṇabhūṣaṇam 4
4. bhāva-anuṣṭhāna-niṣṭhaḥ san śāstrārtha-eka-manāḥ
muniḥ bhūtvā upadeśam tvam imam śṛṇu śravaṇa-bhūṣaṇam
4. muniḥ,
tvam bhāva-anuṣṭhāna-niṣṭhaḥ śāstrārtha-eka-manāḥ san bhūtvā,
imam śravaṇa-bhūṣaṇam upadeśam śṛṇu.
4. "O Muni, having become resolute in the practice of right understanding and with your mind singularly focused on the meaning of the scriptures (śāstrārtha), listen to this instruction, which is an ornament for the ears."
इयं दृश्यभरभ्रान्तिर्नन्वविद्येति चोच्यते ।
वस्तुतो विद्यते नैषा तापनद्यां यथा पयः ॥ ५ ॥
iyaṃ dṛśyabharabhrāntirnanvavidyeti cocyate ,
vastuto vidyate naiṣā tāpanadyāṃ yathā payaḥ 5
5. iyam dṛśyabharabhrāntiḥ nanu avidyā iti ca ucyate
vastutaḥ vidyate na eṣā tāpanadyām yathā payaḥ
5. iyam dṛśyabharabhrāntiḥ nanu ca avidyā iti ucyate.
eṣā vastutaḥ na vidyate,
yathā tāpanadyām payaḥ (na vidyate).
5. This overwhelming delusion of appearances is indeed called ignorance (avidyā). In reality, it does not exist, just as water does not exist in a mirage.
उपदेश्योपदेशार्थमेनां मदुपरोधतः ।
सत्यामिव क्षणं तावदाश्रित्य श्रूयतामिदम् ॥ ६ ॥
upadeśyopadeśārthamenāṃ maduparodhataḥ ,
satyāmiva kṣaṇaṃ tāvadāśritya śrūyatāmidam 6
6. upadeśyopadeśārtham enām mat uparodhataḥ
satyām iva kṣaṇam tāvat āśritya śrūyatām idam
6. upadeśyopadeśārtham mat uparodhataḥ kṣaṇam tāvat enām satyām iva āśritya idam śrūyatām.
6. Therefore, for the sake of instructing the student, and at my insistence, let this (teaching) be heard, by provisionally accepting this (delusion/ignorance) as if it were real for a moment.
कुत एषा कथं चेति विकल्पाननुदाहरन् ।
नेदमेषां न चास्तीति स्वयं ज्ञास्यसि बोधतः ॥ ७ ॥
kuta eṣā kathaṃ ceti vikalpānanudāharan ,
nedameṣāṃ na cāstīti svayaṃ jñāsyasi bodhataḥ 7
7. kutaḥ eṣā katham ca iti vikalpān anudāharan na
idam eṣām na ca asti iti svayam jñāsyasi bodhataḥ
7. kutaḥ eṣā katham ca iti vikalpān anudāharan,
svayam bodhataḥ idam eṣām na asti na ca asti iti jñāsyasi.
7. Without entertaining questions such as 'From where does this (delusion) originate?' and 'How does it (truly) exist?', you yourself will, through (spiritual) awakening (bodha), realize that it neither belongs to these (phenomena) nor does it ultimately exist.
यदिदं दृश्यते किंचिज्जगत्स्थावरजंगमम् ।
सर्वं सर्वप्रकाराढ्यं कल्पान्ते तद्विनश्यति ॥ ८ ॥
yadidaṃ dṛśyate kiṃcijjagatsthāvarajaṃgamam ,
sarvaṃ sarvaprakārāḍhyaṃ kalpānte tadvinaśyati 8
8. yat idam dṛśyate kiñcit jagat sthāvarajaṅgamam
sarvam sarvaprakārāḍhyam kalpānte tat vinaśyati
8. yat idam kiñcit sthāvarajaṅgamam jagat sarvam sarvaprakārāḍhyam dṛśyate,
tat kalpānte vinaśyati.
8. Whatever in this world, whether moving or stationary, is seen – all of it, though rich in every kind of manifestation, perishes at the end of a cosmic cycle (kalpa).
अस्य भागविभागात्मा नाशोऽवश्यमवारितः ।
बिन्दुना बिन्दुना बोधे उद्धृतस्यास्ति हि क्षयः ॥ ९ ॥
asya bhāgavibhāgātmā nāśo'vaśyamavāritaḥ ,
bindunā bindunā bodhe uddhṛtasyāsti hi kṣayaḥ 9
9. asya bhāgavibhāgātmā nāśaḥ avaśyam avāritaḥ
bindunā bindunā bodhe uddhṛtasya asti hi kṣayaḥ
9. asya bhāgavibhāgātmā nāśaḥ avaśyam avāritaḥ
bodhe bindunā bindunā uddhṛtasya hi kṣayaḥ asti
9. For anything whose intrinsic nature (ātman) is characterized by parts and divisions, destruction is inevitably unavoidable. Indeed, even for that which is extracted or understood drop by drop in consciousness, there is certainly a diminishing or decay (kṣaya).
एवं स्थिते द्रव्यनाशे ब्रह्मणस्तन्मयत्वतः ।
नानन्तत्वं न चास्तित्वं न च वै संभवत्यलम् ॥ १० ॥
evaṃ sthite dravyanāśe brahmaṇastanmayatvataḥ ,
nānantatvaṃ na cāstitvaṃ na ca vai saṃbhavatyalam 10
10. evaṃ sthite dravyanāśe brahmaṇaḥ tanmayatvataḥ na
anantatvam na ca astitvam na ca vai saṃbhavati alam
10. evaṃ sthite dravyanāśe brahmaṇaḥ tanmayatvataḥ
anantatvam na ca astitvam na ca vai alam saṃbhavati na
10. If the destruction of material substance (dravya) occurs in this manner, and if the ultimate reality (brahman) is completely identical with it, then neither infinitude nor enduring existence can, in fact, be fully possible for it.
मदशक्तिरिव ज्ञानमिति नास्मासु सिध्यति ।
देहो विज्ञानतोऽस्माकं स्वप्नवन्न तु तत्त्वतः ॥ ११ ॥
madaśaktiriva jñānamiti nāsmāsu sidhyati ,
deho vijñānato'smākaṃ svapnavanna tu tattvataḥ 11
11. madaśaktiḥ iva jñānam iti na asmāsu sidhyati
dehaḥ vijñānataḥ asmākam svapnavat na tu tattvataḥ
11. jñānam madaśaktiḥ iva iti asmāsu na sidhyati
asmākam dehaḥ vijñānataḥ svapnavat tu tattvataḥ na
11. The idea that knowledge is like the power of intoxication is not established within us. For us, the body, from the perspective of true discernment (vijñāna), is like a dream, not truly real.
नश्यत्येव च दृश्यश्रीः सैव नान्यैव नैव च ।
इत्थं भवेत्समुचितं कृतं शास्त्रं च नान्यथा ॥ १२ ॥
naśyatyeva ca dṛśyaśrīḥ saiva nānyaiva naiva ca ,
itthaṃ bhavetsamucitaṃ kṛtaṃ śāstraṃ ca nānyathā 12
12. naśyati eva ca dṛśyaśrīḥ sā eva na anyā eva na eva ca
ittham bhavet samucitam kṛtam śāstram ca na anyathā
12. ca dṛśyaśrīḥ eva naśyati sā eva na anyā eva ca na eva
ittham ca samucitam kṛtam śāstram bhavet na anyathā
12. And the splendor of the visible (dṛśya) itself certainly perishes; it is that very thing and nothing else, indeed, it is not (permanent) at all. Only in this way would the doctrine (śāstra) be correctly established, and not otherwise.
सैवैतीत्यसमुल्लेखं कथं नष्टस्य संभवः ।
तद्रूपान्येति युक्तं स्यादनुभूतानुगा वयम् ॥ १३ ॥
saivaitītyasamullekhaṃ kathaṃ naṣṭasya saṃbhavaḥ ,
tadrūpānyeti yuktaṃ syādanubhūtānugā vayam 13
13. sā eva eti iti a-samullekham katham naṣṭasya saṃbhavaḥ
tat-rūpā anyā eti yuktam syāt anubhūta-anugā vayam
13. naṣṭasya saṃbhavaḥ katham (syāt) (yadā) sā eva eti iti a-samullekham (bhavati)? tat-rūpā anyā eti iti yuktam syāt,
(yataḥ) vayam anubhūta-anugā (smaḥ).
13. How can one speak of 'that very same thing coming' when it is lost and unperceivable? It would be appropriate to say, 'another form comes,' because we follow what is experienced.
सैव व्योमतयैवासीदित्यसत्सैव सा कथम् ।
तथैव व्योमसंस्था चेन्नाशं तर्हि न सा गता ॥ १४ ॥
saiva vyomatayaivāsīdityasatsaiva sā katham ,
tathaiva vyomasaṃsthā cennāśaṃ tarhi na sā gatā 14
14. sā eva vyomatayā eva āsīt iti asat sā eva sā katham
tathā eva vyoma-saṃsthā cet nāśam tarhi na sā gatā
14. sā eva vyomatayā eva āsīt iti (cet),
asat sā eva sā katham (syāt)? tathā eva vyoma-saṃsthā cet,
tarhi sā nāśam na gatā (syāt).
14. If it is argued that 'that very thing existed as space,' then how can that same thing be considered non-existent? If it indeed remained established in space, then it would not have experienced destruction (nāśa).
कार्यकारणयोरेकरूपतैवं यदा तदा ।
कार्यकारणताभावादैक्यमेवास्मदागमः ॥ १५ ॥
kāryakāraṇayorekarūpataivaṃ yadā tadā ,
kāryakāraṇatābhāvādaikyamevāsmadāgamaḥ 15
15. kārya-kāraṇayoḥ eka-rūpatā evam yadā tadā
kārya-kāraṇatā-abhāvāt aikyam eva asmat-āgamaḥ
15. yadā kārya-kāraṇayoḥ evam eka-rūpatā (asti),
tadā kārya-kāraṇatā-abhāvāt (hetoḥ) aikyam eva asmat-āgamaḥ.
15. When the effect and the cause share a single form, then, due to the absence of distinct states of 'effect' and 'cause,' our tradition (āgama) asserts nothing but unity.
शून्यत्वमुपलम्भत्वं यद्गतं नष्टमेव तत् ।
अन्यस्तर्हि भवेन्नाशः कीदृशः किल कथ्यताम् ॥ १६ ॥
śūnyatvamupalambhatvaṃ yadgataṃ naṣṭameva tat ,
anyastarhi bhavennāśaḥ kīdṛśaḥ kila kathyatām 16
16. śūnyatvam upalambhatvam yat gatam naṣṭam eva tat
anyaḥ tarhi bhavet nāśaḥ kīdṛśaḥ kila kathyatām
16. yat śūnyatvam upalambhatvam (vā) gatam,
tat eva naṣṭam.
tarhi anyaḥ nāśaḥ kīdṛśaḥ bhavet? kila kathyatām.
16. Whatever attains the state of emptiness (śūnyatva) or the state of perceptibility (upalambhatva), that indeed is considered lost. If so, what other kind of destruction (nāśa) could there be? Please explain.
नष्टं भूयस्तदुत्पन्नमिति यत्प्रत्ययेति कः ।
नश्यत्यवश्यं तेनेदं पुनरन्यत्प्रवर्तते ॥ १७ ॥
naṣṭaṃ bhūyastadutpannamiti yatpratyayeti kaḥ ,
naśyatyavaśyaṃ tenedaṃ punaranyatpravartate 17
17. naṣṭam bhūyaḥ tat utpannam iti yat pratyayeti kaḥ
naśyati avaśyam tena idam punaḥ anyat pravartate
17. naṣṭam utpannam bhūyaḥ iti yat kaḥ pratyayeti
idam avaśyam naśyati tena punaḥ anyat pravartate
17. Who could believe that something, once destroyed, later reappears? This [thing] certainly perishes; therefore, another [thing] comes into being again.
मध्ये मध्ये यदुत्सेधफलाद्यवयवैकिका ।
आदेहं बीजसत्तास्ति कार्यकारणता कुतः ॥ १८ ॥
madhye madhye yadutsedhaphalādyavayavaikikā ,
ādehaṃ bījasattāsti kāryakāraṇatā kutaḥ 18
18. madhye madhye yat utsedha-phala-ādi-avayava-ekikā
ādeham bījasattā asti kārya-kāraṇatā kutaḥ
18. yat utsedha-phala-ādi-avayava-ekikā madhye madhye (bhavati)? ādeham bījasattā asti,
(tataḥ) kārya-kāraṇatā kutaḥ?
18. Which singular principle, whether in the form of growth, fruit, or other parts, exists through all intermediate stages? If the seed's essence (bījasattā) exists throughout the entire body (ādeham), then how can there be [a distinct concept of] cause and effect?
देशकालक्रियात्मैकं यथादृष्टमिह स्थितम् ।
बीजमेवैककर्मातो न घटः पटकार्यकृत् ॥ १९ ॥
deśakālakriyātmaikaṃ yathādṛṣṭamiha sthitam ,
bījamevaikakarmāto na ghaṭaḥ paṭakāryakṛt 19
19. deśa-kāla-kriyā-ātma-ekam yathādṛṣṭam iha sthitam
bījam eva eka-karma ataḥ na ghaṭaḥ paṭa-kārya-kṛt
19. yathādṛṣṭam iha deśa-kāla-kriyā-ātma-ekam sthitam,
bījam eva eka-karma (bhavati); ataḥ ghaṭaḥ paṭa-kārya-kṛt na (bhavati)
19. That which is unified in its essence (ātman) with specific space, time, and action, as observed, exists here. Indeed, the seed has a singular function. Therefore, a pot cannot produce the work of cloth.
सर्वदर्शनसिद्धान्ते नास्ति भेदो न वस्तुनि ।
परमार्थमये तेन विवादेन किमत्र नः ॥ २० ॥
sarvadarśanasiddhānte nāsti bhedo na vastuni ,
paramārthamaye tena vivādena kimatra naḥ 20
20. sarva-darśana-siddhānte na asti bhedaḥ na
vastuni paramārthamaye tena vivādena kim atra naḥ
20. sarva-darśana-siddhānte bhedaḥ na asti; vastuni (api) na
(asti); paramārthamaye atra tena vivādena naḥ kim (asti)?
20. According to the established conclusions (siddhānta) of all philosophical systems (darśana), there is no distinction, neither in the fundamental reality itself. Therefore, what is the point for us to dispute here about that which is of the nature of ultimate reality (paramārtha)?
इदं शान्तमनाद्यन्तं तद्रूपत्वाद्विचारतः ।
व्योमाभं बोधतामात्रमनुभूतिप्रमाणतः ॥ २१ ॥
idaṃ śāntamanādyantaṃ tadrūpatvādvicārataḥ ,
vyomābhaṃ bodhatāmātramanubhūtipramāṇataḥ 21
21. idam śāntam anādi-antam tat-rūpatvāt vicārataḥ
vyoma-ābham bodhatā-mātram anubhūti-pramāṇataḥ
21. idam śāntam anādi-antam vicārataḥ tat-rūpatvāt
vyoma-ābham bodhatā-mātram anubhūti-pramāṇataḥ
21. This reality is tranquil, without beginning or end, because through reflection it is understood to be of that very nature. It is like space, merely the state of pure consciousness, which is proven by direct experience.
यथैतन्नानुभूतं सद्यथैतदनुभूयते ।
यथैतत्सिद्धिमाप्नोति तदिदं कथ्यते क्रमात् ॥ २२ ॥
yathaitannānubhūtaṃ sadyathaitadanubhūyate ,
yathaitatsiddhimāpnoti tadidaṃ kathyate kramāt 22
22. yathā etat na anubhūtam sat yathā etat anubhūyate
yathā etat siddhim āpnoti tat idam kathyate kramāt
22. etat yathā na anubhūtam sat yathā etat anubhūyate
yathā etat siddhim āpnoti tat idam kramāt kathyate
22. This (reality) is explained in sequence: how it was not truly experienced, how it is currently experienced, and how it ultimately achieves realization.
महाकल्पान्त उन्नष्टे सर्वस्मिन्दृश्यमण्डले ।
आमहादेवपर्यन्तं समनोबुद्धिकर्मणि ॥ २३ ॥
mahākalpānta unnaṣṭe sarvasmindṛśyamaṇḍale ,
āmahādevaparyantaṃ samanobuddhikarmaṇi 23
23. mahākalpa-ante unnaṣṭe sarvasmin dṛśya-maṇḍale
ā-mahādeva-paryantam sa-manas-buddhi-karmaṇi
23. mahākalpa-ante sarvasmin dṛśya-maṇḍale
sa-manas-buddhi-karmaṇi ā-mahādeva-paryantam unnaṣṭe
23. At the close of a great cosmic cycle (mahākalpa), when the entire visible realm, which includes the mind, intellect, and action (karma), is annihilated, extending even up to Mahādeva.
व्योमन्यपि शमं याते कालेऽप्यकलितस्थितौ ।
वायावपि त्वपगते तेजस्यत्यन्तमस्थिते ॥ २४ ॥
vyomanyapi śamaṃ yāte kāle'pyakalitasthitau ,
vāyāvapi tvapagate tejasyatyantamasthite 24
24. vyomani api śamam yāte kāle api akalita-sthitau
vāyau api tu apagate tejasi atyantam asthite
24. vyomani api śamam yāte kāle api akalita-sthitau
vāyau api tu apagate tejasi atyantam asthite
24. Even when space has achieved cessation, and time itself is in an unperceived state, and when wind has also departed, and light (tejas) is utterly without stable existence.
तेजस्यपि गते ध्वंसं वार्यादौ सुचिरं क्षते ।
अलमन्तमनुप्राप्ते सर्वशब्दार्थसंचये ॥ २५ ॥
tejasyapi gate dhvaṃsaṃ vāryādau suciraṃ kṣate ,
alamantamanuprāpte sarvaśabdārthasaṃcaye 25
25. tejasi api gate dhvaṃsam vāryādau suciram kṣate
alam antam anūprāpte sarvaśabdārthasañcaye
25. tejasi api dhvaṃsam gate,
vāryādau suciram kṣate,
sarvaśabdārthasañcaye alam antam anūprāpte
25. Even when brilliance has met its destruction, when water and other elements have been long consumed, and when the entire collection of words and their meanings has completely reached its end...
शिष्यते शान्तबोधात्म सदच्छं बाध्यवर्जितम् ।
अनादिनिधनं सौम्यं किमप्यमलमव्ययम् ॥ २६ ॥
śiṣyate śāntabodhātma sadacchaṃ bādhyavarjitam ,
anādinidhanaṃ saumyaṃ kimapyamalamavyayam 26
26. śiṣyate śāntabodhatma sat accham bādhyavarjitam
anādinidhanam saumyam kim api amalam avyayam
26. śāntabodhatma,
sat accham,
bādhyavarjitam,
anādinidhanam,
saumyam,
kim api,
amalam,
avyayam śiṣyate
26. There remains something indescribable, of tranquil consciousness (ātman), pure existence, devoid of what can be sublated, without beginning or end, gentle, spotless, and imperishable.
अवाच्यमनभिव्यक्तमतीन्द्रियमनामकम् ।
सर्वभूतात्मकं शून्यं सदसच्च परं पदम् ॥ २७ ॥
avācyamanabhivyaktamatīndriyamanāmakam ,
sarvabhūtātmakaṃ śūnyaṃ sadasacca paraṃ padam 27
27. avācyam anabhivyaktam atīndriyam anāmakam
sarvabhūtātmakam śūnyam sat asat ca param padam
27. (tat) avācyam,
anabhivyaktam,
atīndriyam,
anāmakam,
sarvabhūtātmakam,
śūnyam,
sat asat ca,
param padam (asti)
27. It is inexpressible, unmanifest, beyond the senses, nameless, the intrinsic nature (ātman) of all beings, yet void, both existent and non-existent, the supreme state (param padam).
तन्न वायुर्न चाकाशं न बुद्ध्यादि न शून्यकम् ।
न किंचिदपि सर्वात्म किमप्यन्यत्परं नभः ॥ २८ ॥
tanna vāyurna cākāśaṃ na buddhyādi na śūnyakam ,
na kiṃcidapi sarvātma kimapyanyatparaṃ nabhaḥ 28
28. tat na vāyuḥ na ca ākāśam na buddhyādi na śūnyakam
na kiñcit api sarvātma kim api anyat param nabhaḥ
28. tat na vāyuḥ,
na ca ākāśam,
na buddhyādi,
na śūnyakam,
na kiñcit api; sarvātma! kim api anyat param nabhaḥ
28. That (ultimate reality) is not air, nor space, nor the intellect and so on, nor the void. It is not anything whatsoever. O universal Self (ātman)! It is something else, a supreme expanse beyond the sky.
तद्विदा तत्पदस्थेन तन्मुक्तेनानुभूयते ।
अन्यैः केवलमाम्नातैरागमैरेव वर्ण्यते ॥ २९ ॥
tadvidā tatpadasthena tanmuktenānubhūyate ,
anyaiḥ kevalamāmnātairāgamaireva varṇyate 29
29. tat-vidā tat-padasthana tat-muktena anubhūyate
anyaiḥ kevalam āmnātaiḥ āgamaiḥ eva varṇyate
29. tat tat-vidā tat-padasthana tat-muktena anubhūyate
anyaiḥ kevalam āmnātaiḥ āgamaiḥ eva varṇyate
29. That (ultimate reality) is directly experienced by one who knows it, who is established in its state, and who is liberated through it. By others, it is merely described through traditional scriptures (āgama).
न कालो न मनो नात्मा न सन्नासन्न देशदिक् ।
न मध्यमेतयोर्नान्तं न बोधो नाप्यबोधितम् ॥ ३० ॥
na kālo na mano nātmā na sannāsanna deśadik ,
na madhyametayornāntaṃ na bodho nāpyabodhitam 30
30. na kālaḥ na manaḥ na ātmā na sat na asat deśa-dik na
madhyam etayoḥ na antam na bodhaḥ na api abodhitam
30. tat na kālaḥ na manaḥ na ātmā na sat na asat na deśa-dik
na etayoḥ madhyam na antam na bodhaḥ na api abodhitam
30. That (ultimate reality) is neither time nor mind nor the individual self (ātman). It is neither being nor non-being, nor any spatial direction. It is neither the middle ground between these two (being and non-being) nor an end. It is neither consciousness nor unconsciousness.
किमप्येव तदत्यच्छं बुध्यते बोधपारगैः ।
शान्तसंसारविसरैः परां भूमिमुपागतैः ॥ ३१ ॥
kimapyeva tadatyacchaṃ budhyate bodhapāragaiḥ ,
śāntasaṃsāravisaraiḥ parāṃ bhūmimupāgataiḥ 31
31. kim api eva tat atyaccham budhyate bodha-pāragaiḥ
śānta-saṃsāra-visaraiḥ parām bhūmim upāgataiḥ
31. atyaccham tat kim api eva bodha-pāragaiḥ
śānta-saṃsāra-visaraiḥ parām bhūmim upāgataiḥ budhyate
31. That, which is exceedingly subtle and pure, is indeed comprehended as something indefinable by those who have transcended the limits of conventional knowledge, whose flow of transmigration (saṃsāra) has ceased, and who have attained the supreme state.
प्रतिषिद्धा मयैते तु येऽर्थाः सर्वत्र ते स्थिताः ।
अस्मद्बुद्ध्या परिच्छेद्याः सौम्याम्भोधेरिवोर्मयः ॥ ३२ ॥
pratiṣiddhā mayaite tu ye'rthāḥ sarvatra te sthitāḥ ,
asmadbuddhyā paricchedyāḥ saumyāmbhodherivormayaḥ 32
32. pratiṣiddhāḥ mayā ete tu ye arthāḥ sarvatra te sthitāḥ
asmad-buddhyā paricchedyāḥ saumya-ambodheḥ iva ūrmayaḥ
32. mayā ye arthāḥ pratiṣiddhāḥ te tu sarvatra sthitāḥ
asmad-buddhyā saumya-ambodheḥ ūrmayaḥ iva paricchedyāḥ
32. However, these very concepts which I have denied (as applicable to the ultimate reality) actually exist everywhere. They are to be understood and delineated by our intellect, just as waves are distinguished from a calm ocean.
यथास्थितं स्थिताः सर्वे भावास्तत्र यथा तथा ।
अनुत्कीर्णा महास्तम्भे विविधाः शालभञ्जिकाः ॥ ३३ ॥
yathāsthitaṃ sthitāḥ sarve bhāvāstatra yathā tathā ,
anutkīrṇā mahāstambhe vividhāḥ śālabhañjikāḥ 33
33. yathāsthitam sthitāḥ sarve bhāvāḥ tatra yathā
tathā anutkīrṇāḥ mahāstambhe vividhāḥ śālabhañjikāḥ
33. sarve bhāvāḥ tatra yathā tathā yathāsthitam sthitāḥ
mahāstambhe anutkīrṇāḥ vividhāḥ śālabhañjikāḥ
33. All existences (bhāvāḥ) are situated there, just as they are, like various figures (śālabhañjikāḥ) that are not yet carved out from a great pillar.
एवं तत्र स्थिताः सर्वे भावा एवं च न स्थिताः ।
असर्वात्मैव सर्वात्म तदेव न तदेव च ॥ ३४ ॥
evaṃ tatra sthitāḥ sarve bhāvā evaṃ ca na sthitāḥ ,
asarvātmaiva sarvātma tadeva na tadeva ca 34
34. evam tatra sthitāḥ sarve bhāvāḥ evam ca na sthitāḥ
asarvātmā eva sarvātmā tat eva na tat eva ca
34. evam sarve bhāvāḥ tatra sthitāḥ evam ca na sthitāḥ
asarvātmā eva sarvātmā tat eva na tat eva ca
34. Thus, all existences (bhāvāḥ) are both situated there and not situated there. The non-all-pervading (asarvātmā) is indeed the all-pervading (sarvātmā), and that very thing is both it and not it.
पदं यथैतत्सर्वात्म सर्वार्थपरिवर्जितम् ।
यथा तत्र च पश्यन्ति तत्रैकपरिणामिनः ॥ ३५ ॥
padaṃ yathaitatsarvātma sarvārthaparivarjitam ,
yathā tatra ca paśyanti tatraikapariṇāminaḥ 35
35. padam yathā etat sarvātma sarvārthaparivarjitam
yathā tatra ca paśyanti tatra ekapariṇāminaḥ
35. yathā etat sarvātma sarvārthaparivarjitam padam
yathā ca ekapariṇāminaḥ tatra paśyanti tatra
35. Just as this ultimate state (padam) is the all-pervading (sarvātman), devoid of all purposes or objects, so too do those who are solely focused (ekapariṇāminaḥ) perceive it there.
सर्वं सर्वात्मकं चैव सर्वार्थरहितं पदम् ।
सर्वार्थपरिपूर्णं च तदाद्यं परिदृश्यते ॥ ३६ ॥
sarvaṃ sarvātmakaṃ caiva sarvārtharahitaṃ padam ,
sarvārthaparipūrṇaṃ ca tadādyaṃ paridṛśyate 36
36. sarvam sarvātmakam ca eva sarvārtharahitam padam
sarvārthaparipūrṇam ca tat ādyam paridṛśyate
36. sarvam sarvātmakam ca eva sarvārtharahitam padam
ca tat ādyam sarvārthaparipūrṇam paridṛśyate
36. Everything is both the all-pervading (sarvātmakam) and a state (padam) devoid of all purposes or objects; yet, that primal reality (ādyam), which is complete with all purposes, is also perceived.
तवैतावन्महाबुद्धे सर्वार्थोपशमात्मकम् ।
न सम्यग्दानमुत्पन्नं संशयोऽत्र निदर्शनम् ॥ ३७ ॥
tavaitāvanmahābuddhe sarvārthopaśamātmakam ,
na samyagdānamutpannaṃ saṃśayo'tra nidarśanam 37
37. tava etāvat mahābuddhe sarvārthopaśamātmakam na
samyak dānam utpannam saṃśayaḥ atra nidarśanam
37. mahābuddhe,
tava etāvat sarvārthopaśamātmakam dānam samyak na utpannam.
atra saṃśayaḥ nidarśanam.
37. O great-minded one, this profound understanding (dāna) of yours, which by its very nature brings about the cessation of all aims, has not truly manifested. The presence of doubt in this matter is a clear indication.
यः प्रबुद्धो निराभासं परमाभासमागतः ।
स्वच्छान्तःकरणः शान्तस्तं स्वभावं स पश्यति ॥ ३८ ॥
yaḥ prabuddho nirābhāsaṃ paramābhāsamāgataḥ ,
svacchāntaḥkaraṇaḥ śāntastaṃ svabhāvaṃ sa paśyati 38
38. yaḥ prabuddhaḥ nirābhāsam paramābhāsam āgataḥ
svacchāntaḥkaraṇaḥ śāntaḥ tam svabhāvam saḥ paśyati
38. yaḥ prabuddhaḥ nirābhāsam paramābhāsam āgataḥ,
svacchāntaḥkaraṇaḥ śāntaḥ,
saḥ tam svabhāvam paśyati.
38. The one who is awakened, who has attained the formless, supreme manifestation (paramābhāsa), and whose inner instrument (antaḥkaraṇa) is pure and tranquil - he indeed perceives that intrinsic nature (svabhāva).
अयं त्वमहमित्यादित्रिंकालगजगद्भ्रमः ।
तत्रास्ति हेमपिण्डान्तरिव रूपकजालकम् ॥ ३९ ॥
ayaṃ tvamahamityāditriṃkālagajagadbhramaḥ ,
tatrāsti hemapiṇḍāntariva rūpakajālakam 39
39. ayam tvam aham iti ādi trikālajagadvibhramaḥ
tatra asti hemapiṇḍāntar iva rūpakajālakam
39. ayam tvam aham iti ādi trikālajagadvibhramaḥ.
tatra hemapiṇḍāntar iva rūpakajālakam asti.
39. This 'this,' 'you,' 'I,' and so on, is merely the cosmic illusion (māyā) spanning all three times. In it, there exists a network of forms (rūpakajālaka), just as within a lump of gold.
हेमपिण्डाद्यथा भाण्डजालं नानोपलभ्यते ।
तथा न लभ्यते भिन्नं परमार्थघनाज्जगत् ॥ ४० ॥
hemapiṇḍādyathā bhāṇḍajālaṃ nānopalabhyate ,
tathā na labhyate bhinnaṃ paramārthaghanājjagat 40
40. hemapiṇḍāt yathā bhāṇḍajālam nānā upalabhyate
tathā na labhyate bhinnam paramārthaghanāt jagat
40. yathā hemapiṇḍāt nānā bhāṇḍajālam upalabhyate,
tathā jagat paramārthaghanāt bhinnam na labhyate.
40. Just as a diverse collection of ornaments is perceived from a lump of gold, similarly, the world (jagat) is not perceived as distinct from the dense ultimate reality (paramārtha).
सर्वदैव हि भिन्नात्मा स्वाङ्गभूतोपलम्भदृक् ।
स जगद्द्वैतमेवेदं हेमेवाङ्गदरूपकम् ॥ ४१ ॥
sarvadaiva hi bhinnātmā svāṅgabhūtopalambhadṛk ,
sa jagaddvaitamevedaṃ hemevāṅgadarūpakam 41
41. sarvadā eva hi bhinnātmā svāṅgabhūtopalambhadṛk
saḥ jagaddvaitam eva idam hema iva aṅgadarūpakam
41. hi sarvadā eva bhinnātmā svāṅgabhūtopalambhadṛk
saḥ idam jagaddvaitam aṅgadarūpakam hema iva eva
41. Indeed, the individual self (ātman), though always appearing distinct, perceives the entire duality of this world as its own intrinsic part, just as an armlet (aṅgada) is essentially gold (hema) in form.
रिक्तं देशादिशब्दार्थैर्देशकालक्रियात्मकम् ।
यथास्थितमिदं तत्र सर्वमस्ति न वास्ति च ॥ ४२ ॥
riktaṃ deśādiśabdārthairdeśakālakriyātmakam ,
yathāsthitamidaṃ tatra sarvamasti na vāsti ca 42
42. riktam deśādiśabdārthaiḥ deśakālakriyātmakam
yathāsthitam idam tatra sarvam asti na vā asti ca
42. tatra idam sarvam deśādiśabdārthaiḥ riktam
deśakālakriyātmakam yathāsthitam asti ca na vā asti
42. It is empty of the meanings of words like 'space' and other such terms, yet it is intrinsically composed of space, time, and action. As it actually exists there, this entire (world) both exists and does not exist.
यथोर्म्यादि समे तोये चित्रं चित्रकृदीहते ।
भाण्डवृन्दं मृदः पिण्डे तथेदं ब्रह्मणि स्थितम् ॥ ४३ ॥
yathormyādi same toye citraṃ citrakṛdīhate ,
bhāṇḍavṛndaṃ mṛdaḥ piṇḍe tathedaṃ brahmaṇi sthitam 43
43. yathā ūrmyādi same toye citram citrakṛt īhate
bhāṇḍavṛndam mṛdaḥ piṇḍe tathā idam brahmaṇi sthitam
43. yathā citrakṛt same toye ūrmyādi citram īhate mṛdaḥ
piṇḍe bhāṇḍavṛndam ca tathā idam brahmaṇi sthitam
43. Just as a painter (citrakṛt) depicts diverse forms (citram), such as waves and the like (ūrmyādi), on tranquil water (toya); and (just as) a collection of pots (bhāṇḍavṛndam) (is formed) from a lump of clay (mṛd); similarly, this (world) is situated in (Brahman).
तथैतदत्र नो भिन्नं नाभिन्नं नास्ति चास्ति च ।
नित्यं तन्मयमेवाच्छं शान्ते शान्तमिदं तथा ॥ ४४ ॥
tathaitadatra no bhinnaṃ nābhinnaṃ nāsti cāsti ca ,
nityaṃ tanmayamevācchaṃ śānte śāntamidaṃ tathā 44
44. tathā etat atra na bhinnam na abhinnam na asti ca asti
ca nityam tanmayam eva accham śānte śāntam idam tathā
44. tathā atra etat bhinnam na abhinnam na asti ca asti
ca nityam eva tanmayam accham idam śānte śāntam tathā
44. Similarly, here, this (reality) is neither distinct nor non-distinct; it both exists and does not exist. Always, this (reality) is verily composed of that (Brahman), pure, and tranquil, abiding as tranquil within the tranquil (Brahman).
अनिखातैव भातीयं त्रिजगच्छालभञ्जिका ।
स्वरसस्येव दृश्यत्वमिता ब्रह्मणि दारुणि ॥ ४५ ॥
anikhātaiva bhātīyaṃ trijagacchālabhañjikā ,
svarasasyeva dṛśyatvamitā brahmaṇi dāruṇi 45
45. anikhātā eva bhāti iyam trijagacchālabhañjikā
svarasasya iva dṛśyatvam itā brahmaṇi dāruṇi
45. iyam trijagacchālabhañjikā anikhātā eva bhāti,
brahmaṇi dāruṇi svarasasya iva dṛśyatvam itā
45. This apparent manifestation, like a carving (śālabhañjikā) representing the three worlds, appears as if it were uncarved, having attained its visibility (dṛśyatvam) within the ultimate reality (Brahman), just as a form exists inherently by its own nature (svarasa) in wood.
निखाता दृश्यतां यान्ति स्तम्भस्थाः शालभञ्जिकाः ।
अस्मिन्नक्षोभ्य एवान्तस्तरङ्गाः सृष्टिदृष्टयः ॥ ४६ ॥
nikhātā dṛśyatāṃ yānti stambhasthāḥ śālabhañjikāḥ ,
asminnakṣobhya evāntastaraṅgāḥ sṛṣṭidṛṣṭayaḥ 46
46. nikhātāḥ dṛśyatām yānti stambhasthāḥ śālabhañjikāḥ
asmin akṣobhye eva antaḥ taraṅgāḥ sṛṣṭidṛṣṭayaḥ
46. nikhātāḥ stambhasthāḥ śālabhañjikāḥ dṛśyatām yānti.
asmin akṣobhye eva antaḥ sṛṣṭidṛṣṭayaḥ taraṅgāḥ [yānti].
46. Just as carved figures (śālabhañjikāḥ) installed in columns attain visibility, so too do the waves (taraṅgāḥ) that are the manifestations of creation (sṛṣṭidṛṣṭayaḥ) appear within this very unperturbed (akṣobhya) reality.
सरस्यतिरसे भान्ति चिद्घनामृतवृष्टयः ।
अविभागे विभागस्था अक्षोभे क्षुभिता इव ।
अविभाता विभान्तीव चिद्घने सृष्टिदृष्टयः ॥ ४७ ॥
sarasyatirase bhānti cidghanāmṛtavṛṣṭayaḥ ,
avibhāge vibhāgasthā akṣobhe kṣubhitā iva ,
avibhātā vibhāntīva cidghane sṛṣṭidṛṣṭayaḥ 47
47. sarasi atirase bhānti cidghanāmṛtavṛṣṭayaḥ
avibhāge vibhāgasthāḥ
akṣobhe kṣubhitāḥ iva avibhātā
vibhānti iva cidghane sṛṣṭidṛṣṭayaḥ
47. atirase sarasi cidghanāmṛtavṛṣṭayaḥ bhānti.
sṛṣṭidṛṣṭayaḥ avibhāge vibhāgasthāḥ,
akṣobhe kṣubhitāḥ iva,
cidghane avibhātāḥ vibhānti iva.
47. In the supremely delightful essence (atirasye sarasi), showers of concentrated consciousness-nectar (cidghanāmṛtavṛṣṭayaḥ) shine forth. These manifestations of creation (sṛṣṭidṛṣṭayaḥ), though truly unmanifested (avibhātā), appear as if manifested (vibhāntīva) within the concentrated consciousness (cidghane); they exist in apparent division (vibhāgasthāḥ) within the undivided (avibhāge), and appear as if agitated (kṣubhitā iva) within the unagitated (akṣobhe).
परमाणौ परमाणावत्र संसारमण्डलम् ।
विभाति भासुरारम्भं न विभाति च किंचन ॥ ४८ ॥
paramāṇau paramāṇāvatra saṃsāramaṇḍalam ,
vibhāti bhāsurārambhaṃ na vibhāti ca kiṃcana 48
48. paramāṇau paramāṇau atra saṃsāramaṇḍalam
vibhāti bhāsurārambham na vibhāti ca kiṃcana
48. atra paramāṇau paramāṇau saṃsāramaṇḍalam bhāsurārambham vibhāti,
ca kiṃcana na vibhāti.
48. Here, within every single atom (paramāṇu), shines forth the entire sphere of transmigration (saṃsāra), appearing with a brilliant beginning (bhāsurārambham); yet, simultaneously, nothing whatsoever truly manifests (na vibhāti ca kiñcana).
आकाशकालपवनादिपदार्थजातमस्याङ्गमङ्गरहितस्य तदप्यनङ्गम् ।
सर्वात्मकं सकलभावविकारशून्यमप्येतदाहुरजरं परमार्थतत्त्वम् ॥ ४९ ॥
ākāśakālapavanādipadārthajātamasyāṅgamaṅgarahitasya tadapyanaṅgam ,
sarvātmakaṃ sakalabhāvavikāraśūnyamapyetadāhurajaraṃ paramārthatattvam 49
49. ākāśakālapavanādipadārthajātam asya
aṅgam aṅgarahitasya tad api anaṅgam
sarvātmakaṃ sakalabhāvavikāraśūnyam
api etat āhuḥ ajaraṃ paramārthatattvam
49. aṅgarahitasya asya ākāśakālapavanādipadārthajātam
aṅgam tad api anaṅgam
etat paramārthatattvam sarvātmakaṃ
sakalabhāvavikāraśūnyam ajaraṃ api āhuḥ
49. The aggregate of elements like space, time, and wind, though considered its limbs, is also formless for that which is without limbs. They declare this supreme reality (paramārtha-tattvam) to be the self of all, undecaying, and devoid of all states and modifications.

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 Chapter 52 (current chapter) 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