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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-99

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श्रीराम उवाच ।
सन्ति दुःखक्षयेऽस्माकं शास्त्रसत्सङ्गयुक्तयः ।
मन्त्रौषधितपोदानतीर्थपुण्याश्रमाश्रयाः ॥ १ ॥
śrīrāma uvāca ,
santi duḥkhakṣaye'smākaṃ śāstrasatsaṅgayuktayaḥ ,
mantrauṣadhitapodānatīrthapuṇyāśramāśrayāḥ 1
1. śrīrāmaḥ uvāca santi duḥkhakṣaye asmākam śāstrasatsaṅgayuktayaḥ
mantrauṣadhitapodānatīrthapuṇyāśramāśrayāḥ
1. śrīrāmaḥ uvāca asmākam duḥkhakṣaye śāstrasatsaṅgayuktayaḥ
santi mantrauṣadhitapodānatīrthapuṇyāśramāśrayāḥ
1. Śrī Rāma said: 'For us, there are remedies for the cessation of suffering, found in scriptures and the company of the virtuous. (These remedies also include) supports such as sacred chants (mantra), medicines, spiritual austerities (tapas), acts of charity (dāna), pilgrimages to holy places (tīrtha), and meritorious hermitages (āśrama).'
कृमिकीटपतङ्गाद्यास्तिर्यक्स्थावरजातयः ।
कथं स्थिताः किमारम्भास्तेषां दुःखक्षयः कथम् ॥ २ ॥
kṛmikīṭapataṅgādyāstiryaksthāvarajātayaḥ ,
kathaṃ sthitāḥ kimārambhāsteṣāṃ duḥkhakṣayaḥ katham 2
2. kṛmikīṭapataṅgādyāḥ tiryaksthāvarajātayaḥ katham
sthitāḥ kim ārambhāḥ teṣām duḥkhakṣayaḥ katham
2. kṛmikīṭapataṅgādyāḥ tiryaksthāvarajātayaḥ katham
sthitāḥ kim ārambhāḥ teṣām duḥkhakṣayaḥ katham
2. How do the various species of worms, insects, birds, and other mobile creatures and immobile beings subsist? What is the origin (karma) of their existence? And how is the cessation of suffering possible for them?
श्रीवसिष्ठ उवाच ।
सर्वाण्येवेह भूतानि स्थावराणि चराणि च ।
आत्मोचितायां सत्तायां विश्रान्तानि स्थितान्यलम् ॥ ३ ॥
śrīvasiṣṭha uvāca ,
sarvāṇyeveha bhūtāni sthāvarāṇi carāṇi ca ,
ātmocitāyāṃ sattāyāṃ viśrāntāni sthitānyalam 3
3. śrīvasiṣṭha uvāca sarvāṇi eva iha bhūtāni sthāvarāṇi ca
carāṇi ca ātmocitāyām sattāyām viśrāntāni sthitāni alam
3. śrīvasiṣṭha uvāca iha sarvāṇi eva sthāvarāṇi ca carāṇi
ca bhūtāni ātmocitāyām sattāyām alam viśrāntāni sthitāni
3. Śrī Vasiṣṭha said: Indeed, all beings here, both immovable and movable, are completely established and at rest in their own appropriate state of being (sattā).
भूतानामणुमात्राणामप्यस्माकमिवैषणाः ।
किंत्वल्पास्था वयं विघ्नास्तेषां त्वचलसंनिभाः ॥ ४ ॥
bhūtānāmaṇumātrāṇāmapyasmākamivaiṣaṇāḥ ,
kiṃtvalpāsthā vayaṃ vighnāsteṣāṃ tvacalasaṃnibhāḥ 4
4. bhūtānām aṇumātrāṇām api asmākam iva eṣaṇāḥ kim
tu alpāsthā vayam vighnāḥ teṣām tu acalasannibhāḥ
4. aṇumātrāṇām bhūtānām api asmākam iva eṣaṇāḥ kim
tu vayam alpāsthā vighnāḥ teṣām tu acalasannibhāḥ
4. Even minute beings have aspirations similar to ours. However, we are of little stability (alpa-āsthā) and transient, while for them, hindrances are as firm as mountains.
यथा विराट् प्रयतते बालखिल्यास्तथैव खे ।
बालमुष्ट्यल्पकायेऽपि पश्याहंकृतिजृम्भितम् ॥ ५ ॥
yathā virāṭ prayatate bālakhilyāstathaiva khe ,
bālamuṣṭyalpakāye'pi paśyāhaṃkṛtijṛmbhitam 5
5. yathā virāṭ prayatate bālakhilyāḥ tathā eva khe
bālamuṣṭyalpakāye api paśya ahaṃkṛtijṛmbhitam
5. yathā virāṭ prayatate,
tathā eva bālakhilyāḥ khe bālamuṣṭyalpakāye api ahaṃkṛtijṛmbhitam paśya
5. Just as the Cosmic Person (virāṭ) strives, so too do the Bālakhilyas (sages) in the sky. Behold the burgeoning of ego (ahaṅkāra) even in a body as tiny as a child's fist.
जायन्ते च म्रियन्ते च निराधारेऽम्बरे खगाः ।
शून्यैकविषयास्तेषां स्वास्थ्यं न भवति क्षणम् ॥ ६ ॥
jāyante ca mriyante ca nirādhāre'mbare khagāḥ ,
śūnyaikaviṣayāsteṣāṃ svāsthyaṃ na bhavati kṣaṇam 6
6. jāyante ca mriyante ca nirādhāre ambare khagāḥ
śūnyaikaviṣayāḥ teṣām svāsthyam na bhavati kṣaṇam
6. khagāḥ nirādhāre ambare jāyante ca mriyante ca
śūnyaikaviṣayāḥ teṣām kṣaṇam svāsthyam na bhavati
6. Birds are born and die in the unsupported sky. For them, whose sole experience is emptiness (śūnya-eka-viṣayāḥ), no state of well-being (svāsthya) exists even for a moment.
पिपीलिकायाश्चेष्टाभिर्ग्रासावासात्मबन्धुभिः ।
अस्मद्दिवसकल्पोऽपि न पर्याप्तः क्षणो यथा ॥ ७ ॥
pipīlikāyāśceṣṭābhirgrāsāvāsātmabandhubhiḥ ,
asmaddivasakalpo'pi na paryāptaḥ kṣaṇo yathā 7
7. pipīlikāyāḥ ceṣṭābhiḥ grāsa-āvāsa-ātma-bandhubhiḥ
asmat-divasa-kalpaḥ api na paryāptaḥ kṣaṇaḥ yathā
7. pipīlikāyāḥ ceṣṭābhiḥ grāsa-āvāsa-ātma-bandhubhiḥ yathā kṣaṇaḥ api na paryāptaḥ,
[tathā] asmat-divasa-kalpaḥ api na paryāptaḥ
7. Just as for the activities of an ant concerning food, dwelling, and its own (ātman) relatives, even a single moment (kṣaṇa) is insufficient; similarly, even a duration equivalent to our human day would not be enough [for our own ceaseless efforts].
त्रसरेणुप्रमाणात्मा कृम्यणुस्तिमिनामकः ।
गमने व्यग्रता तस्य गरुडस्येव लक्ष्यते ॥ ८ ॥
trasareṇupramāṇātmā kṛmyaṇustimināmakaḥ ,
gamane vyagratā tasya garuḍasyeva lakṣyate 8
8. trasa-reṇu-pramāṇa-ātmā kṛmi-aṇuḥ timi-nāmakaḥ
gamane vyagratā tasya garuḍasya iva lakṣyate
8. trasa-reṇu-pramāṇa-ātmā timi-nāmakaḥ kṛmi-aṇuḥ,
tasya gamane vyagratā garuḍasya iva lakṣyate
8. A tiny worm (kṛmi), whose very being (ātman) is the size of a dust mote and who is named 'Timi', shows such swift eagerness in its movement, just as if it were (the mythical bird) Garuḍa.
अयं सोहमिदं तन्म इत्याकल्पितकल्पनम् ।
जगद्यथा नृणां स्फारं तथैवोच्चैर्गुणैः कृमेः ॥ ९ ॥
ayaṃ sohamidaṃ tanma ityākalpitakalpanam ,
jagadyathā nṛṇāṃ sphāraṃ tathaivoccairguṇaiḥ kṛmeḥ 9
9. ayam saḥ aham idam tat mama iti ākalpita-kalpanam
jagat yathā nṛṇām sphāram tathā eva uccaiḥ guṇaiḥ kṛmeḥ
9. nṛṇām jagat "ayam saḥ,
aham idam,
tat mama" iti ākalpita-kalpanam yathā sphāram,
tathā eva uccaiḥ guṇaiḥ kṛmeḥ [jagati sphāram asti]
9. Just as the world (jagat) of humans is vast and filled with such imaginings as 'This is he,' 'I am this,' 'That is mine' – thus are these conceptions formed – similarly, the world of a worm, with its own intense attributes, is equally immense.
देशकालक्रियाद्रव्यव्यग्रया जर्जरीकृतम् ।
क्षीयते व्रणकीटानामस्माकमिव जीवितम् ॥ १० ॥
deśakālakriyādravyavyagrayā jarjarīkṛtam ,
kṣīyate vraṇakīṭānāmasmākamiva jīvitam 10
10. deśa-kāla-kriyā-dravya-vyagrayā jarjarīkṛtam
kṣīyate vraṇa-kīṭānām asmākam iva jīvitam
10. vraṇa-kīṭānām iva asmākam jīvitam
deśa-kāla-kriyā-dravya-vyagrayā jarjarīkṛtam [sat] kṣīyate
10. Just as the life of worms (kṛmi) in a wound is worn out and wastes away, so too our life (jīvitam) is consumed by the mind's preoccupation with place, time, actions, and material things.
पादपाः किंचिदुन्निद्रा घननिद्राः खलूपलाः ।
कृमिकीटादयः कार्ये नरवत्स्वप्नबोधिनः ॥ ११ ॥
pādapāḥ kiṃcidunnidrā ghananidrāḥ khalūpalāḥ ,
kṛmikīṭādayaḥ kārye naravatsvapnabodhinaḥ 11
11. pādapāḥ kiñcit unnidrāḥ ghana-nidrāḥ khalu upalāḥ
kṛmi-kīṭa-ādayaḥ kārye naravat svapna-bodhinaḥ
11. pādapāḥ kiñcit unnidrāḥ upalāḥ khalu ghana-nidrāḥ
kṛmi-kīṭa-ādayaḥ kārye naravat svapna-bodhinaḥ
11. Trees are somewhat awake; stones, however, are indeed in deep slumber. Worms, insects, and other creatures, in their activities, are like humans who awaken from a dream (svapnabodhinaḥ).
शरीरनाश एवैषां सुखं संप्रति दुःखकृत् ।
अस्माकमिव तेषां तज्जीवितं तु सुखायते ॥ १२ ॥
śarīranāśa evaiṣāṃ sukhaṃ saṃprati duḥkhakṛt ,
asmākamiva teṣāṃ tajjīvitaṃ tu sukhāyate 12
12. śarīra-nāśaḥ eva eṣām sukham samprati duḥkhakṛt
asmākam iva teṣām tat jīvitam tu sukhāyate
12. eṣām śarīra-nāśaḥ eva sukham (asti) samprati (eṣām jīvitam)
duḥkhakṛt (asti) tu asmākam iva teṣām tat jīvitam sukhāyate
12. For these creatures, the destruction of the body is their happiness, while their current existence brings suffering. Yet, just as for us, their life (jīvitam), too, tends towards happiness.
जनो द्वीपान्तरं यादृग्विक्रीतः परिपश्यति ।
पदार्थजालं पश्यन्ति तादृक्पशुमृगादयः ॥ १३ ॥
jano dvīpāntaraṃ yādṛgvikrītaḥ paripaśyati ,
padārthajālaṃ paśyanti tādṛkpaśumṛgādayaḥ 13
13. janaḥ dvīpa-antaram yādṛk vikrītaḥ pari-paśyati
padārtha-jālam paśyanti tādṛk paśu-mṛga-ādayaḥ
13. yādṛk janaḥ dvīpa-antaram vikrītaḥ pari-paśyati,
tādṛk paśu-mṛga-ādayaḥ padārtha-jālam paśyanti
13. Just as a person sold into a foreign land (dvīpāntaram) perceives things, so too do cattle, wild animals, and other creatures perceive the multitude of objects (padārthajālam).
अस्माकमिव संसारस्तिरश्चां सुखदुःखदः ।
पदार्थप्रविभागेन केवलं ते विवर्जिताः ॥ १४ ॥
asmākamiva saṃsārastiraścāṃ sukhaduḥkhadaḥ ,
padārthapravibhāgena kevalaṃ te vivarjitāḥ 14
14. asmākam iva saṃsāraḥ tiraścām sukha-duḥkha-daḥ
padārtha-pravibhāgena kevalam te vivarjitāḥ
14. tiraścām saṃsāraḥ asmākam iva sukha-duḥkha-daḥ (asti)
te kevalam padārtha-pravibhāgena vivarjitāḥ (santi)
14. The cycle of mundane existence (saṃsāra) for lower creatures (tiraścām), just like for us, brings both happiness and sorrow. However, they are merely devoid of the ability to analyze and categorize objects (padārthapravibhāgena).
हृदयात्सुखदुःखाभ्यां नासातो रशनागुणैः ।
पशवः परिकृष्यन्ते विक्रीताः पामरा अपि ॥ १५ ॥
hṛdayātsukhaduḥkhābhyāṃ nāsāto raśanāguṇaiḥ ,
paśavaḥ parikṛṣyante vikrītāḥ pāmarā api 15
15. hṛdayāt sukhaduḥkhābhyām nāsātaḥ raśanāguṇaiḥ
paśavaḥ parikṛṣyante vikrītāḥ pāmarāḥ api
15. paśavaḥ hṛdayāt sukhaduḥkhābhyām nāsātaḥ raśanāguṇaiḥ parikṛṣyante,
api pāmarāḥ vikrītāḥ (bhavanti)
15. Animals are dragged around by joys and sorrows from their hearts, and by ropes through their noses. Similarly, even wretched people are sold (and thus controlled).
सुप्तानां यादृगस्माकं वेदनं स्पष्टसुत्वचाम् ।
वृक्षगुल्माङ्कुरादीनां तादृगुद्दामवेदनम् ॥ १६ ॥
suptānāṃ yādṛgasmākaṃ vedanaṃ spaṣṭasutvacām ,
vṛkṣagulmāṅkurādīnāṃ tādṛguddāmavedanam 16
16. suptānām yādṛk asmākam vedanam spaṣṭasutvacām
vṛkṣagulmāṅkurādīnām tādṛk uddāmavedanam
16. asmākam suptānām spaṣṭasutvacām yādṛk vedanam (asti),
vṛkṣagulmāṅkurādīnām tādṛk uddāmavedanam (asti)
16. The sensation (vedanam) that we, who are asleep and possess sensitive skin, experience is similar to the intense sensation (vedanam) of trees, shrubs, sprouts, and other such beings.
यादृगस्माकमीत्यर्थक्रमसंसारपातिनाम् ।
पदार्थवेदनं तादृक्तिरश्चां भ्रान्तमभ्रमम् ॥ १७ ॥
yādṛgasmākamītyarthakramasaṃsārapātinām ,
padārthavedanaṃ tādṛktiraścāṃ bhrāntamabhramam 17
17. yādṛk asmākam ītyarthakramasaṃsārapātinām
padārthavedanam tādṛk tiraścām bhrāntam abhramam
17. ītyarthakramasaṃsārapātinām asmākam yādṛk padārthavedanam (asti),
tādṛk tiraścām भ्रान्तम अभ्रमम् (पदार्थवेदनम् अस्ति)
17. Just as is the perception of objects (padārthavedanam) for us, who are subject to the sequential experiences of worldly existence (saṃsāra), so too is the perception of animals, which is both deluded and unerring.
आह्लादमात्रे सौम्यत्वं सुखतश्चेन्द्रकीटयोः ।
समं विकल्पविन्मुक्तं विकल्पस्त्वनतिक्रमः ॥ १८ ॥
āhlādamātre saumyatvaṃ sukhataścendrakīṭayoḥ ,
samaṃ vikalpavinmuktaṃ vikalpastvanatikramaḥ 18
18. āhlādamātre saumyatvam sukhatas ca indrakīṭayoḥ
samam vikalpavimuktam vikalpaḥ tu anatikramaḥ
18. sukhatas ca indrakīṭayoḥ āhlādamātre saumyatvam samam (asti).
(idam) vikalpavimuktam (asti),
tu vikalpaḥ anatikramaḥ (asti).
18. The mildness or pleasantness in mere delight, stemming from pleasure, is the same for both Indra and an insect. This state (of pleasantness in delight) is free from conceptual distinctions (vikalpa), but conceptualization (vikalpa) itself is unavoidable.
रागद्वेषभयाहारमैथुनोत्थं सुखासुखम् ।
तिरश्चां जन्ममृत्यादिखेदः कश्चिन्न भिद्यते ॥ १९ ॥
rāgadveṣabhayāhāramaithunotthaṃ sukhāsukham ,
tiraścāṃ janmamṛtyādikhedaḥ kaścinna bhidyate 19
19. rāga-dveṣa-bhaya-āhāra-maithuna-uttham sukha-asukham
tiraścām janma-mṛtyu-ādi-khedaḥ kaścit na bhidyate
19. tiraścām rāga-dveṣa-bhaya-āhāra-maithuna-uttham
sukha-asukham janma-mṛtyu-ādi-khedaḥ kaścit na bhidyate
19. The pleasure and pain that arise from attraction (rāga), aversion (dveṣa), fear, food, and sexual activity, along with any suffering (kheda) like birth and death, are no different for animals (tiraścām).
ऋते पदार्थभूतार्थभविष्यद्वस्तुबोधतः ।
शेषं बभ्र्वहिगोमायुगजादीनां नृभिः समम् ॥ २० ॥
ṛte padārthabhūtārthabhaviṣyadvastubodhataḥ ,
śeṣaṃ babhrvahigomāyugajādīnāṃ nṛbhiḥ samam 20
20. ṛte padārtha-bhūta-artha-bhaviṣyat-vastu-bodhataḥ
śeṣam babhrū-ahi-gomāyu-gaja-ādīnām nṛbhiḥ samam
20. babhrū-ahi-gomāyu-gaja-ādīnām nṛbhiḥ samam śeṣam
padārtha-bhūta-artha-bhaviṣyat-vastu-bodhataḥ ṛte
20. Except for the knowledge of objects (padārtha) and of things (vastu) in the past (bhūta), present, and future, all other aspects (śeṣam) of creatures like bears, snakes, jackals, and elephants (gaja) are similar to those of humans (nṛbhiḥ).
निद्रामयानां वृक्षाणां स्वसत्तामचलादयः ।
स्थिता अनुभवन्तोऽन्ये चिदाकाशमखण्डितम् ॥ २१ ॥
nidrāmayānāṃ vṛkṣāṇāṃ svasattāmacalādayaḥ ,
sthitā anubhavanto'nye cidākāśamakhaṇḍitam 21
21. nidrāmayānām vṛkṣāṇām sva-sattām acala-ādayaḥ
sthitāḥ anubhavantaḥ anye cidākāśam akhaṇḍitam
21. vṛkṣāṇām nidrāmayānām ca acala-ādayaḥ sva-sattām
sthitāḥ anye akhaṇḍitam cidākāśam anubhavantaḥ
21. Trees (vṛkṣa), being of a sleep-like (nidrāmaya) nature, and mountains (acala), etc., abide in their own existence (sva-sattā). But others experience the unbroken (akhaṇḍitam) expanse of consciousness (cit-ākāśa).
आपीननिद्रा वृक्षाद्याः स्वसत्तास्थास्तथाद्रयः ।
जङ्गमानि चिदाकाशं नाम किंचित्कदाचन ॥ २२ ॥
āpīnanidrā vṛkṣādyāḥ svasattāsthāstathādrayaḥ ,
jaṅgamāni cidākāśaṃ nāma kiṃcitkadācana 22
22. āpīna-nidrāḥ vṛkṣa-ādyāḥ sva-sattā-sthāḥ tathā
adrayah jaṅgamāni cidākāśam nāma kiñcit kadācana
22. vṛkṣa-ādyāḥ āpīna-nidrāḥ ca adrayah tathā sva-sattā-sthāḥ
jaṅgamāni tu kadācana kiñcit nāma cidākāśam na jānanti
22. Trees (vṛkṣa) and similar entities are in profound sleep (āpīna-nidrā), and mountains (adri) similarly remain fixed in their own particular nature (sva-sattā). Moving beings (jaṅgama), however, never truly know the expanse of consciousness (cit-ākāśa) in any way (nāma kiñcit) at any time (kadācana).
अखण्डचित्ता शैलादिसत्ता निद्रा च भूरुहाम् ।
द्वैतोपलम्भमुक्तत्वात्खमेवैकमतो जगत् ॥ २३ ॥
akhaṇḍacittā śailādisattā nidrā ca bhūruhām ,
dvaitopalambhamuktatvātkhamevaikamato jagat 23
23. akhaṇḍacittā śailādisattā nidrā ca bhūruhām
dvaitopalambhamuktatvāt kham eva ekam ataḥ jagat
23. akhaṇḍacittā śailādisattā bhūruhām nidrā ca
dvaitopalambhamuktatvāt ataḥ jagat ekam kham eva
23. The unbroken consciousness, the existence of mountains and the like, and even the "sleep" of plants (bhūruhām) – because of being free from the perception of duality, the world (jagat) is therefore indeed only one space (kham).
परिज्ञातं जगद्यावदपरिज्ञानसंयुतम् ।
न त्वं नाहं न चैवास्तिनास्ती न च भविष्यति ॥ २४ ॥
parijñātaṃ jagadyāvadaparijñānasaṃyutam ,
na tvaṃ nāhaṃ na caivāstināstī na ca bhaviṣyati 24
24. parijñātam jagat yāvat aparijñānasaṃyutam na tvam
na aham na ca eva astināstī na ca bhaviṣyati
24. yāvat jagat aparijñānasaṃyutam parijñātam na tvam
na aham na ca eva astināstī na ca bhaviṣyati
24. As long as the world (jagat) is perceived as associated with ignorance (aparijñānasaṃyutam), then neither "you" nor "I" exist, nor do the concepts of "being and non-being" (astināstī), nor will they exist.
यथास्थितं सदैवेदं मौनमेव शिलाघनम् ।
अनाद्यन्तमविच्छिद्रमनिद्रं च सनिद्रकम् ॥ २५ ॥
yathāsthitaṃ sadaivedaṃ maunameva śilāghanam ,
anādyantamavicchidramanidraṃ ca sanidrakam 25
25. yathāsthitam sadā eva idam maunam eva śilāghanam
anādyantam avicchidram anidram ca sanidrakam
25. idam yathāsthitam sadā eva maunam śilāghanam
eva anādyantam avicchidram anidram ca sanidrakam
25. This (idam) reality, as it truly is (yathāsthitam), is always just a rock-solid silence (maunam śilāghanam). It is without beginning or end, unbroken, and simultaneously both sleepless (anidram) and with sleep (sanidrakam).
पूर्वं सर्गाद्यथैवासीत्तथैवैकं समस्थितम् ।
भविष्यत्यधुनानन्तकालमेवं तथैव च ॥ २६ ॥
pūrvaṃ sargādyathaivāsīttathaivaikaṃ samasthitam ,
bhaviṣyatyadhunānantakālamevaṃ tathaiva ca 26
26. pūrvam sargāt yathā eva āsīt tathā eva ekam samasthitam
bhaviṣyati adhunā anantakālam evam tathā eva ca
26. sargāt pūrvam yathā eva āsīt tathā eva ekam samasthitam
adhunā ca evam anantakālam tathā eva bhaviṣyati
26. Formerly, before creation (sargāt), just as it was, so indeed it (reality) existed as one and uniformly abiding (samastikam). Now, it is so, and it will continue to be so for infinite time (anantakālam), exactly in the same manner.
नैवात्मता न परता न जगत्ता न शून्यता ।
न मौनता न मौनित्वं किंचिन्नेहोपपद्यते ॥ २७ ॥
naivātmatā na paratā na jagattā na śūnyatā ,
na maunatā na maunitvaṃ kiṃcinnehopapadyate 27
27. na eva ātmatā na paratā na jagattā na śūnyatā na
maunatā na maunitvam kiñcit na iha upapadyate
27. iha ātmatā eva na,
paratā na,
jagattā na,
śūnyatā na,
maunatā na,
maunitvam na,
kiñcit na upapadyate
27. Here, neither the state of being the self (ātman), nor the state of being another, nor the state of being the world, nor emptiness, neither silence nor the state of being a silent sage is found to be truly applicable.
त्वं यथास्थितमेवास्व यथास्थितमहं स्थितः ।
सुखासुखे पराकाशे शान्ते नेहास्ति किंचन ॥ २८ ॥
tvaṃ yathāsthitamevāsva yathāsthitamahaṃ sthitaḥ ,
sukhāsukhe parākāśe śānte nehāsti kiṃcana 28
28. tvam yathāsthitam eva āsva yathāsthitam aham sthitaḥ
sukha-asukhe parākāśe śānte na iha asti kiñcana
28. tvam yathāsthitam eva āsva.
aham yathāsthitam sthitaḥ.
śānte parākāśe iha sukha-asukhe kiñcana ca na asti.
28. You should simply remain just as you are; I remain just as I am. In the tranquil supreme space (parā ākāśa), neither happiness nor unhappiness, nor anything whatsoever, exists here.
परमाकाशतां मुक्त्वा किं स्वप्ननगरे वद ।
विद्यते किल तच्छान्तं चिद्व्योमाच्छमनामयम् ॥ २९ ॥
paramākāśatāṃ muktvā kiṃ svapnanagare vada ,
vidyate kila tacchāntaṃ cidvyomācchamanāmayam 29
29. parama-ākāśatām muktvā kim svapna-nagare vada
vidyate kila tat śāntam cit-vyoma accha anāmayam
29. parama-ākāśatām muktvā svapna-nagare kim vada? kila tat śāntam accha anāmayam cit-vyoma vidyate.
29. Apart from the state of being the supreme space (parama ākāśa), tell me, what truly exists in a dream city? Indeed, that tranquil consciousness-space (cit vyoma), which is pure, untainted, and free from all affliction, truly exists.
अपरिज्ञप्तिरेवैका तत्र संभ्रमकारिणी ।
परिज्ञातमिदं यावद्विद्यते सापि न क्वचित् ॥ ३० ॥
aparijñaptirevaikā tatra saṃbhramakāriṇī ,
parijñātamidaṃ yāvadvidyate sāpi na kvacit 30
30. aparijñaptiḥ eva ekā tatra saṃbhrama-kāriṇī
parijñātam idam yāvat vidyate sā api na kvacit
30. tatra ekā aparijñaptiḥ eva saṃbhrama-kāriṇī.
idam parijñātam yāvat,
sā api kvacit na vidyate.
30. There, only this single non-comprehension (aparijñapti) causes bewilderment. As soon as this (reality) is fully comprehended, that (non-comprehension) also ceases to exist anywhere.
परिज्ञाते जगत्स्वप्ने यावत्सत्यं न किंचन ।
ग्रहस्तदेनं प्रति किं स्नेहो वन्ध्यासुते तु कः ॥ ३१ ॥
parijñāte jagatsvapne yāvatsatyaṃ na kiṃcana ,
grahastadenaṃ prati kiṃ sneho vandhyāsute tu kaḥ 31
31. parijñāte jagatsvapne yāvat satyam na kiṃcana grahaḥ
tadā enam prati kim snehaḥ vandhyāsute tu kaḥ
31. jagatsvapne parijñāte yāvat kiṃcana satyam na tadā
enam prati grahaḥ kim vandhyāsute tu snehaḥ kaḥ
31. When the world is fully understood as a dream (jagatsvapna), and there is nothing whatsoever real (satya) in it, what attachment (graha) can one have towards it? Indeed, what affection can there be for the son of a barren woman?
स्वप्नकाले परिज्ञाते जगत्स्वप्नमणावणौ ।
किमुपादेयता कास्था प्रबोधेऽसौ न किंचन ॥ ३२ ॥
svapnakāle parijñāte jagatsvapnamaṇāvaṇau ,
kimupādeyatā kāsthā prabodhe'sau na kiṃcana 32
32. svapnakāle parijñāte jagat svapnam aṇau aṇau
kim upādeyatā kā asthā prabodhe asau na kiṃcana
32. svapnakāle parijñāte jagat aṇau aṇau svapnam
kim upādeyatā asthā kā prabodhe asau kiṃcana na
32. When the world (jagat), atom by atom, is fully understood as a dream (svapnam) in the time of a dream (svapnakāla), what is there to accept, and what reality (asthā) can it have? For upon awakening (prabodha), that (dream-world) is nothing whatsoever.
यन्न किंचित्प्रबोधोऽस्ति नाप्रबोधोऽस्ति तत्क्वचित् ।
यस्तूपलम्भस्तत्काले पूर्वावस्थैव सा तथा ॥ ३३ ॥
yanna kiṃcitprabodho'sti nāprabodho'sti tatkvacit ,
yastūpalambhastatkāle pūrvāvasthaiva sā tathā 33
33. yat na kiṃcit prabodhaḥ asti na aprabodhaḥ asti tat kvacit
yas tu upalambhaḥ tatkāle pūrvā avasthā eva sā tathā
33. yat kiṃcit prabodhaḥ na asti tat aprabodhaḥ na asti kvacit yas tu upalambhaḥ tatkāle asti,
sā eva pūrvā avasthā tathā
33. Since there is no awakening (prabodha) whatsoever, and no non-awakening (aprabodha) exists anywhere, then whatever perception (upalambha) arises at that time, that is merely the same prior state.
विद्यते वर्तमानत्वं भविष्यद्भूतता तथा ।
बोधाबोधश्च नो सत्यं वस्तु शान्तं किलाखिलम् ॥ ३४ ॥
vidyate vartamānatvaṃ bhaviṣyadbhūtatā tathā ,
bodhābodhaśca no satyaṃ vastu śāntaṃ kilākhilam 34
34. vidyate vartamānatvam bhaviṣyat bhūtatā tathā bodhaḥ
abodhaḥ ca na satyam vastu śāntam kila akhilam
34. vartamānatvam bhaviṣyat bhūtatā tathā ca bodhaḥ abodhaḥ na satyam vidyate.
kila akhilam vastu śāntam
34. Neither present-ness (vartamānatva) nor the state of being future and past (bhaviṣyadbhūtatā) truly exist. And both awakening (bodha) and non-awakening are not real (satya). Indeed, the entire reality (वस्तु) is tranquil.
यथोर्मिणोर्मौ निहते न काचित्पयसां क्षतिः ।
तथा देहेन निहते देहे नास्ति चितेः क्षतिः ॥ ३५ ॥
yathormiṇormau nihate na kācitpayasāṃ kṣatiḥ ,
tathā dehena nihate dehe nāsti citeḥ kṣatiḥ 35
35. yathā ūrmiṇoḥ ūrmau nihate na kācit payasām kṣatiḥ
tathā dehena nihate dehe na asti citeḥ kṣatiḥ
35. yathā ūrmiṇoḥ ūrmau nihate payasām kācit kṣatiḥ
na tathā dehena dehe nihate citeḥ kṣatiḥ na asti
35. Just as there is no loss to the water when one wave is destroyed by another, similarly, when a body is destroyed by another body, there is no loss to consciousness.
चितावाकाश एवाहं देह इत्युपजायते ।
संविदेव ततो देहे नष्टे किं नाम नश्यति ॥ ३६ ॥
citāvākāśa evāhaṃ deha ityupajāyate ,
saṃvideva tato dehe naṣṭe kiṃ nāma naśyati 36
36. citau ākāśe eva aham dehaḥ iti upajāyate
saṃvid eva tataḥ dehe naṣṭe kim nāma naśyati
36. citau ākāśe eva aham dehaḥ iti upajāyate
tataḥ saṃvid eva dehe naṣṭe kim nāma naśyati
36. The notion 'I am the body' arises in consciousness, which is vast like space. Since it is only pure consciousness (saṃvid) that truly exists, what, indeed, is destroyed when the body perishes?
प्रबुद्धस्यैव चिद्व्योम्नः स्वप्नो जगदिति स्थितम् ।
पृथ्व्यादिरहितं यस्मात्तस्मात्स्वप्नात्मकं जगत् ॥ ३७ ॥
prabuddhasyaiva cidvyomnaḥ svapno jagaditi sthitam ,
pṛthvyādirahitaṃ yasmāttasmātsvapnātmakaṃ jagat 37
37. prabuddhasya eva cit-vyomnaḥ svapnaḥ jagat iti sthitam
pṛthvy-ādi-rahitam yasmāt tasmāt svapnātmakam jagat
37. prabuddhasya cit-vyomnaḥ eva jagat svapnaḥ iti sthitam
yasmāt pṛthvy-ādi-rahitam tasmāt jagat svapnātmakam
37. For the awakened space of consciousness (cit-vyoman), this world is indeed established as a dream. Because it is devoid of (real) earth and other such elements, therefore the world is by nature dream-like.
सर्गादौ पूर्वचित्स्वप्नाज्जाता पृथ्व्यादिवस्तुधीः ।
स्वप्नार्थे सत्यताभ्रान्तिः कल्पनामात्ररूपिणी ॥ ३८ ॥
sargādau pūrvacitsvapnājjātā pṛthvyādivastudhīḥ ,
svapnārthe satyatābhrāntiḥ kalpanāmātrarūpiṇī 38
38. sarga-ādau pūrva-cit-svapnāt jātā pṛthvy-ādi-vastu-dhīḥ
svapna-arthe satyatā-bhrāntiḥ kalpanā-mātra-rūpiṇī
38. sarga-ādau pṛthvy-ādi-vastu-dhīḥ pūrva-cit-svapnāt jātā
svapna-arthe satyatā-bhrāntiḥ kalpanā-mātra-rūpiṇī
38. At the beginning of creation, the perception of earth and other objects arose from the dream of the primal consciousness (citi). This delusion of reality concerning the objects within a dream is merely a form of imagination.
पूर्वात्पूर्वतरस्यास्य स्वप्नस्यावयवस्थितौ ।
सत्येवासत्यरूपायां पृथ्व्यादिकलना कृता ॥ ३९ ॥
pūrvātpūrvatarasyāsya svapnasyāvayavasthitau ,
satyevāsatyarūpāyāṃ pṛthvyādikalanā kṛtā 39
39. pūrvāt pūrvatarasya asya svapnasya avayavasthitau
satyā iva asatyarūpāyām pṛthvyādi kalanā kṛtā
39. asya pūrvāt pūrvatarasya svapnasya avayavasthitau
asatyarūpāyām satyā iva pṛthvyādi kalanā kṛtā
39. In the foundational state of this dream, which is even earlier than the preceding one, the conception of earth and other elements was formed as if real, despite its inherently unreal nature.
सा च भ्रान्तिस्तथा रूढा यथासत्यैव सत्यताम् ।
परमामागता तत्तु सत्यमत्यन्तनिर्मलम् ॥ ४० ॥
sā ca bhrāntistathā rūḍhā yathāsatyaiva satyatām ,
paramāmāgatā tattu satyamatyantanirmalam 40
40. sā ca bhrāntiḥ tathā rūḍhā yathā satyā eva satyatām
paramām āgatā tat tu satyam atyantanirmalam
40. sā ca bhrāntiḥ tathā rūḍhā (abhūtat) yathā (sā) satyā eva paramām satyatām āgatā.
tu tat satyam atyantanirmalam (asti).
40. That illusion became so deeply rooted that it attained the status of supreme reality, appearing as if truly real. However, that ultimate reality (satya) is exceedingly pure.
वस्तुतस्तु यथाभूतं चिद्बब्रह्मैवाततं स्थितम् ।
न च तत्संस्थितं किंचित्स्मर्ताऽस्मर्ता किमात्मकः ॥ ४१ ॥
vastutastu yathābhūtaṃ cidbabrahmaivātataṃ sthitam ,
na ca tatsaṃsthitaṃ kiṃcitsmartā'smartā kimātmakaḥ 41
41. vastutaḥ tu yathābhūtam cit-brahma eva ātatam sthitam
na ca tat saṃsthitam kiñcit smartā asmartā kim ātmakaḥ
41. tu vastutaḥ yathābhūtam ātataṃ cit-brahma eva sthitam.
ca tat (brahma) kiñcit na saṃsthitam (asti).
smartā asmartā ca kim-ātmakaḥ (bhavet)?
41. In reality, as it truly is, only the all-pervading Consciousness-Brahman (brahman) exists. Nothing whatsoever is contained within that (brahman). What, then, is the nature of a 'rememberer' (smartā) or a 'non-rememberer' (asmartā)?
एवं मात्रापरिज्ञानमेवात्र प्रतिबोधकम् ।
अत्रैव तु परिज्ञानं कवाटप्रविघाटनम् ॥ ४२ ॥
evaṃ mātrāparijñānamevātra pratibodhakam ,
atraiva tu parijñānaṃ kavāṭapravighāṭanam 42
42. evam mātrā-parijñānam eva atra pratibodhakam
atra eva tu parijñānam kavāṭa-pravighāṭanam
42. evam atra mātrā-parijñānam eva pratibodhakam.
tu atra eva parijñānam kavāṭa-pravighāṭanam (asti).
42. Thus, in this context, only the precise understanding of appearances (mātrā-parijñāna) is truly enlightening. Indeed, this very understanding (parijñāna) itself is the unlocking of the door (to truth).
पारिशेष्यान्न पृथ्व्यादि किंचित्संभवति क्वचित् ।
यो द्रष्टा यच्च वा दृश्यं विमलं शिवमेव तत् ॥ ४३ ॥
pāriśeṣyānna pṛthvyādi kiṃcitsaṃbhavati kvacit ,
yo draṣṭā yacca vā dṛśyaṃ vimalaṃ śivameva tat 43
43. pāriśeṣyāt na pṛthvy-ādi kiñcit saṃbhavati kvacit
yaḥ draṣṭā yat ca vā dṛśyam vimalam śivam eva tat
43. pāriśeṣyāt pṛthvy-ādi kiñcit kvacit na saṃbhavati yaḥ draṣṭā ca yat vā dṛśyam,
tat vimalam śivam eva (asti)
43. Through the process of elimination, nothing like the earth and so forth can exist anywhere. Whatever is the seer and whatever is the seen - that very thing is pure and auspicious (śiva).
मुकुरेऽन्तर्यथा बिम्बाद्विम्बं भाति जगत्तथा ।
चिद्व्योमनि स्वतो भातमबिम्बादेव बिम्बितम् ॥ ४४ ॥
mukure'ntaryathā bimbādvimbaṃ bhāti jagattathā ,
cidvyomani svato bhātamabimbādeva bimbitam 44
44. mukure antaḥ yathā bimbāt bimbam bhāti jagat tathā
cit-vyomani svataḥ bhātam abimbāt eva bimbitam
44. yathā mukure antaḥ bimbāt bimbam bhāti,
tathā cit-vyomani svataḥ bhātam jagat abimbāt eva bimbitam (asti).
44. Just as a reflection appears within a mirror, seemingly as a reflection of another reflection, so too the universe (jagat), shining spontaneously within the space of consciousness (citvyoman), is truly reflected from that which has no reflection itself.
मुकुरेऽन्तर्यथा बिम्बं न दृष्टमपि किंचन ।
तथा चिद्व्योमगं विश्वं न दृष्टमपि किंचन ॥ ४५ ॥
mukure'ntaryathā bimbaṃ na dṛṣṭamapi kiṃcana ,
tathā cidvyomagaṃ viśvaṃ na dṛṣṭamapi kiṃcana 45
45. mukure antaḥ yathā bimbam na dṛṣṭam api kiñcana
tathā cit-vyoma-gam viśvam na dṛṣṭam api kiñcana
45. yathā mukure antaḥ bimbam api kiñcana na dṛṣṭam,
tathā cit-vyoma-gam viśvam api kiñcana na dṛṣṭam (asti).
45. Just as no reflection is actually seen within a mirror, similarly, no universe (viśva) existing within the space of consciousness (citvyoman) is actually seen.
लभ्यते यद्विचारेण यत्सकारणकं स्थितम् ।
तत्सच्छेषं तु भामात्रमभूतं सत्कथं भवेत् ॥ ४६ ॥
labhyate yadvicāreṇa yatsakāraṇakaṃ sthitam ,
tatsaccheṣaṃ tu bhāmātramabhūtaṃ satkathaṃ bhavet 46
46. labhyate yat vicāreṇa yat sa-kāraṇakam sthitam tat
sat-śeṣam tu bhā-mātram abhūtam sat katham bhavet
46. yat vicāreṇa labhyate,
yat sa-kāraṇakam sthitam,
tat tu sat-śeṣam bhā-mātram (asti).
abhūtam sat katham bhavet?
46. That which is attained through inquiry, that which exists with a cause - that is merely a semblance (bhāmātra), a residue of the existent (sat). How can that which is non-existent (abhūta) truly exist?
भवेद्भ्रमात्मकमपि किंचिदर्थक्रियाकरम् ।
स्वप्नाङ्गनापि कुरुते सत्यामर्थक्रियां नृणाम् ॥ ४७ ॥
bhavedbhramātmakamapi kiṃcidarthakriyākaram ,
svapnāṅganāpi kurute satyāmarthakriyāṃ nṛṇām 47
47. bhavet bhramātmakam api kiñcit arthakriyākaram
svapnāṅganā api kurute satyām arthakriyām nṛṇām
47. bhramātmakam api kiñcit arthakriyākaram bhavet
svapnāṅganā api nṛṇām satyām arthakriyām kurute
47. Even something illusory can be productive of practical results. Indeed, a woman seen in a dream can also generate a real practical effect for people.
यत्तद्भानं तु सा चिद्भा परमं तच्चिदम्बरम् ।
इति क्वाहं क्व विश्वश्रीः क्व त्वं दृश्यदृशश्च काः ॥ ४८ ॥
yattadbhānaṃ tu sā cidbhā paramaṃ taccidambaram ,
iti kvāhaṃ kva viśvaśrīḥ kva tvaṃ dṛśyadṛśaśca kāḥ 48
48. yat tat bhānam tu sā cit bhā paramam tat cidambaram
iti kva aham kva viśvaśrīḥ kva tvam dṛśya dṛśaḥ ca kāḥ
48. yat tat bhānam tu sā cit bhā paramam tat cidambaram
iti aham kva viśvaśrīḥ kva tvam kva dṛśya dṛśaḥ ca kāḥ
48. That manifestation, indeed, is that supreme light of consciousness (cit), which is also the supreme expanse of consciousness (cidambaram). Therefore, where am I? Where is the glory of the universe? Where are you? And what are these perceivers and perceived objects?
मृत्वा पुनर्भवनमस्ति किमङ्ग नष्टं मृत्वा न चेद्भवनमस्ति तथापि शान्तिः ।
विज्ञानदृष्टिवशतोऽस्त्यथ चेद्विमोक्षस्तन्नेह किंचिदपि दुःखमुदारबुद्धेः ॥ ४९ ॥
mṛtvā punarbhavanamasti kimaṅga naṣṭaṃ mṛtvā na cedbhavanamasti tathāpi śāntiḥ ,
vijñānadṛṣṭivaśato'styatha cedvimokṣastanneha kiṃcidapi duḥkhamudārabuddheḥ 49
49. mṛtvā punaḥ bhavanam asti kim aṅga naṣṭam
mṛtvā na cet bhavanam asti tathāpi śāntiḥ
vijñānadṛṣṭivaśataḥ asti atha cet vimokṣaḥ
tat na iha kiñcit api duḥkham udārabuddheḥ
49. aṅga mṛtvā punaḥ bhavanam asti kim naṣṭam
cet mṛtvā bhavanam na asti tathāpi śāntiḥ
atha cet vijñānadṛṣṭivaśataḥ vimokṣaḥ asti
tat iha udārabuddheḥ kiñcit api duḥkham na
49. O dear one, if after dying there is rebirth, then what is truly lost? If after dying there is no rebirth, then there is still peace. Moreover, if liberation (mokṣa) is attained through the power of discerning wisdom (vijñāna-dṛṣṭi), then for the noble-minded, there is absolutely no suffering (duḥkha) here.
मूर्खस्य यादृशमिदं तु तदज्ञ एव जानात्यसौ न हि वयं किल तत्र तज्ज्ञाः ।
मत्स्यो हि यो मृगनदीसलिले स एव जानाति तच्चपलवीचिविवर्तनानि ॥ ५० ॥
mūrkhasya yādṛśamidaṃ tu tadajña eva jānātyasau na hi vayaṃ kila tatra tajjñāḥ ,
matsyo hi yo mṛganadīsalile sa eva jānāti taccapalavīcivivartanāni 50
50. mūrkhaysa yādṛśam idam tu tat ajñaḥ eva
jānāti asau na hi vayam kila tatra
tatjñāḥ matsyaḥ hi yaḥ mṛganadīsalile
saḥ eva jānāti tat capalavīcivivartanāni
50. mūrkhaysa idam yādṛśam tu asau ajñaḥ
eva tat jānāti hi vayam kila tatra tatjñāḥ
na hi yaḥ matsyaḥ mṛganadīsalile
saḥ eva tat capalavīcivivartanāni jānāti
50. Indeed, only an ignorant person (ajña) truly understands this state of a fool; we, however, are certainly not experts in that realm. For only the fish that exists in the water of a mirage-river truly comprehends its restless, swirling currents.
अन्तर्बहिस्त्वमहमित्यपि चैवमादि सर्वात्मकं तपति चिन्नभ एकमेव ।
शाखाशिखाविटपपत्रफलैकदेहः संकल्पवृक्ष इव बोधखमात्रसारः ॥ ५१ ॥
antarbahistvamahamityapi caivamādi sarvātmakaṃ tapati cinnabha ekameva ,
śākhāśikhāviṭapapatraphalaikadehaḥ saṃkalpavṛkṣa iva bodhakhamātrasāraḥ 51
51. antaḥ bahiḥ tvam aham iti api ca evam
ādi sarvātmakam tapati cit-nabha ekam
eva śākhāśikhāviṭapapatraphalaikadehaḥ
saṃkalpavṛkṣaḥ iva bodhakhamātrasāraḥ
51. ekam cit-nabha eva antaḥ bahiḥ tvam aham iti api ca evam ādi sarvātmakam tapati; (saḥ) śākhāśikhāviṭapapatraphalaikadehaḥ bodhakhamātrasāraḥ saṃkalpavṛkṣaḥ iva (asti).
51. The one sky of consciousness (cit nabhaḥ) alone illuminates everything, appearing as 'inside,' 'outside,' 'you,' 'I,' and so forth, being the very self (ātman) of all. It is like a wish-fulfilling tree (saṃkalpa-vṛkṣa) whose entire being - branches, twigs, leaves, and fruit - is essentially nothing but the essence of pure awareness-space (bodha-kha-mātra-sāraḥ).

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 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 (current chapter) 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