योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-3, chapter-103
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श्रीवसिष्ठ उवाच ।
परस्मादुत्थितं चेतस्तत्कल्लोल इवार्णवात् ।
स्फारतामेत्य भुवनं तनोतीदमितस्ततः ॥ १ ॥
परस्मादुत्थितं चेतस्तत्कल्लोल इवार्णवात् ।
स्फारतामेत्य भुवनं तनोतीदमितस्ततः ॥ १ ॥
śrīvasiṣṭha uvāca ,
parasmādutthitaṃ cetastatkallola ivārṇavāt ,
sphāratāmetya bhuvanaṃ tanotīdamitastataḥ 1
parasmādutthitaṃ cetastatkallola ivārṇavāt ,
sphāratāmetya bhuvanaṃ tanotīdamitastataḥ 1
1.
śrīvasiṣṭhaḥ uvāca parasmāt utthitam cetaḥ tat kallolaḥ
iva arṇavāt sphāratām etya bhuvanaṃ tanoti idam itastataḥ
iva arṇavāt sphāratām etya bhuvanaṃ tanoti idam itastataḥ
1.
śrīvasiṣṭhaḥ uvāca.
parasmāt utthitam tat cetaḥ,
arṇavāt kallolaḥ iva,
sphāratām etya idam bhuvanaṃ itastataḥ tanoti.
parasmāt utthitam tat cetaḥ,
arṇavāt kallolaḥ iva,
sphāratām etya idam bhuvanaṃ itastataḥ tanoti.
1.
Śrī Vasiṣṭha said: The mind (cetas), having arisen from the Supreme (parabrahman), just like a wave from the ocean, expands and spreads this entire world everywhere.
ह्रस्वं दीर्घं करोत्याशु दीर्घं नयति खर्वताम् ।
स्वतां नयत्यन्यदलं स्वं तथैवान्यतामपि ॥ २ ॥
स्वतां नयत्यन्यदलं स्वं तथैवान्यतामपि ॥ २ ॥
hrasvaṃ dīrghaṃ karotyāśu dīrghaṃ nayati kharvatām ,
svatāṃ nayatyanyadalaṃ svaṃ tathaivānyatāmapi 2
svatāṃ nayatyanyadalaṃ svaṃ tathaivānyatāmapi 2
2.
hrasvam dīrgham karoti āśu dīrgham nayati kharvatām
svatām nayati anyat alam svam tathā eva anyatām api
svatām nayati anyat alam svam tathā eva anyatām api
2.
āśu hrasvam dīrgham karoti,
dīrgham kharvatām nayati.
anyat alam svatām nayati,
tathā eva svam anyatām api (nayati).
dīrgham kharvatām nayati.
anyat alam svatām nayati,
tathā eva svam anyatām api (nayati).
2.
It quickly makes what is short long, and leads what is long to shortness. It transforms another thing into its own nature, and similarly, its own nature into otherness.
प्रादेशमात्रमपि यद्वस्तुभावनयैव तत् ।
स्वयं संपन्नयेवाशु करोत्यद्रीन्द्रभासुरम् ॥ ३ ॥
स्वयं संपन्नयेवाशु करोत्यद्रीन्द्रभासुरम् ॥ ३ ॥
prādeśamātramapi yadvastubhāvanayaiva tat ,
svayaṃ saṃpannayevāśu karotyadrīndrabhāsuram 3
svayaṃ saṃpannayevāśu karotyadrīndrabhāsuram 3
3.
prādeśamātram api yat vastu-bhāvanayā eva tat
svayam sampannayā iva āśu karoti adrīndrabhāsuram
svayam sampannayā iva āśu karoti adrīndrabhāsuram
3.
yat prādeśamātram api tat vastu-bhāvanayā eva
svayam sampannayā iva āśu adrīndrabhāsuram karoti
svayam sampannayā iva āśu adrīndrabhāsuram karoti
3.
Even that which is merely a span long, by the sheer mental conception of its nature (vastu-bhāvanā), it quickly makes that (object) as splendid as a lord of mountains, as if it were perfected by its own accord.
लब्धप्रतिष्ठं परमात्पदादुल्लसितं मनः ।
निमेषेणैव संसारान्करोति न करोति च ॥ ४ ॥
निमेषेणैव संसारान्करोति न करोति च ॥ ४ ॥
labdhapratiṣṭhaṃ paramātpadādullasitaṃ manaḥ ,
nimeṣeṇaiva saṃsārānkaroti na karoti ca 4
nimeṣeṇaiva saṃsārānkaroti na karoti ca 4
4.
labdhapratiṣṭham paramāt-padāt ullasitam manaḥ
nimeṣeṇa eva saṃsārān karoti na karoti ca
nimeṣeṇa eva saṃsārān karoti na karoti ca
4.
labdhapratiṣṭham paramāt-padāt ullasitam manaḥ
nimeṣeṇa eva saṃsārān karoti ca na karoti
nimeṣeṇa eva saṃsārān karoti ca na karoti
4.
The mind (manas), having achieved stability and blossomed forth from the supreme state of the Self (ātman), in an instant both creates and uncreates the cycles of worldly existence (saṃsāra).
यदिदं दृश्यते किंचिज्जगत्स्थास्नु चरिष्णु च ।
सर्वं सर्वप्रकाराढ्यं चित्तादेतदुपागतम् ॥ ५ ॥
सर्वं सर्वप्रकाराढ्यं चित्तादेतदुपागतम् ॥ ५ ॥
yadidaṃ dṛśyate kiṃcijjagatsthāsnu cariṣṇu ca ,
sarvaṃ sarvaprakārāḍhyaṃ cittādetadupāgatam 5
sarvaṃ sarvaprakārāḍhyaṃ cittādetadupāgatam 5
5.
yat idam dṛśyate kiñcit jagat sthāsnu cariṣṇu ca
sarvam sarvaprakārāḍhyam cittāt etat upāgatam
sarvam sarvaprakārāḍhyam cittāt etat upāgatam
5.
yat idam jagat kiñcit sthāsnu ca cariṣṇu ca dṛśyate
sarvam sarvaprakārāḍhyam etat cittāt upāgatam
sarvam sarvaprakārāḍhyam etat cittāt upāgatam
5.
Whatever in this world is seen, be it stationary or moving, all of it, rich in every variety, has originated from this consciousness (citta).
देशकालक्रियाद्रव्यशक्तिपर्याकुलीकृतम् ।
भावाद्भावान्तरं याति लोलत्वान्नटवन्मनः ॥ ६ ॥
भावाद्भावान्तरं याति लोलत्वान्नटवन्मनः ॥ ६ ॥
deśakālakriyādravyaśaktiparyākulīkṛtam ,
bhāvādbhāvāntaraṃ yāti lolatvānnaṭavanmanaḥ 6
bhāvādbhāvāntaraṃ yāti lolatvānnaṭavanmanaḥ 6
6.
deśakālakriyādravyaśaktiparyākulīkṛtam bhāvāt
bhāvāntaram yāti lolatvāt naṭavat manaḥ
bhāvāntaram yāti lolatvāt naṭavat manaḥ
6.
manaḥ deśakālakriyādravyaśaktiparyākulīkṛtam
lolatvāt naṭavat bhāvāt bhāvāntaram yāti
lolatvāt naṭavat bhāvāt bhāvāntaram yāti
6.
The mind (manas), agitated by factors of place, time, action, substance, and power, and due to its inherent fickleness, passes from one state to another just like an actor.
सदसत्तां नयत्याशु सत्तां वा सन्नयत्यलम् ।
तादृशान्येव चादत्ते सुखदुःखानि भावितम् ॥ ७ ॥
तादृशान्येव चादत्ते सुखदुःखानि भावितम् ॥ ७ ॥
sadasattāṃ nayatyāśu sattāṃ vā sannayatyalam ,
tādṛśānyeva cādatte sukhaduḥkhāni bhāvitam 7
tādṛśānyeva cādatte sukhaduḥkhāni bhāvitam 7
7.
sat asattām nayati āśu sattām vā asat nayati alam
tādṛśāni eva ca ādatte sukhaduḥkhāni bhāvitam
tādṛśāni eva ca ādatte sukhaduḥkhāni bhāvitam
7.
manaḥ āśu sat asattām nayati vā asat sattām alam
nayati ca tādṛśāni eva sukhaduḥkhāni bhāvitam ādatte
nayati ca tādṛśāni eva sukhaduḥkhāni bhāvitam ādatte
7.
The mind (manas) quickly transforms reality into unreality, or unreality into reality. And it accepts precisely those pleasures and pains that it has conceived or brought into existence through thought.
यदाप्तं स्वयमादत्ते यथैव चञ्चलं मनः ।
हस्तपादादिसंघातस्तदा प्रयतते तथा ॥ ८ ॥
हस्तपादादिसंघातस्तदा प्रयतते तथा ॥ ८ ॥
yadāptaṃ svayamādatte yathaiva cañcalaṃ manaḥ ,
hastapādādisaṃghātastadā prayatate tathā 8
hastapādādisaṃghātastadā prayatate tathā 8
8.
yat āptam svayam ādatte yathā eva cañcalam
manaḥ hastapādādisaṃghātaḥ tadā prayatate tathā
manaḥ hastapādādisaṃghātaḥ tadā prayatate tathā
8.
yathā eva cañcalam manaḥ svayam yat āptam ādatte
tadā tathā hastapādādisaṃghātaḥ prayatate
tadā tathā hastapādādisaṃghātaḥ prayatate
8.
When the restless mind (manas) spontaneously accepts something it has acquired, then the aggregate of hands, feet, and other bodily parts likewise endeavors (to act).
ततः सैव क्रिया चित्तसमाहितफलाफलम् ।
क्षणात्प्रयच्छति लता कालसिक्तेव तादृशम् ॥ ९ ॥
क्षणात्प्रयच्छति लता कालसिक्तेव तादृशम् ॥ ९ ॥
tataḥ saiva kriyā cittasamāhitaphalāphalam ,
kṣaṇātprayacchati latā kālasikteva tādṛśam 9
kṣaṇātprayacchati latā kālasikteva tādṛśam 9
9.
tataḥ sā eva kriyā cittasamāhitaphalāphalam
kṣaṇāt prayacchati latā kālasiktā iva tādṛśam
kṣaṇāt prayacchati latā kālasiktā iva tādṛśam
9.
tataḥ sā eva kriyā kṣaṇāt cittasamāhitaphalāphalam
prayacchati kālasiktā latā iva tādṛśam
prayacchati kālasiktā latā iva tādṛśam
9.
From that, that very action (kriyā) yields its fruit (phala) and lack of fruit (aphala), as contemplated by the mind (citta), in an instant, just like a creeper watered at the right time yields its produce.
चित्रां क्रीडनकश्रेणीं यथा पङ्काद्गृहे शिशुः ।
करोत्येवं मनो राम विकल्पं कुरुते जगत् ॥ १० ॥
करोत्येवं मनो राम विकल्पं कुरुते जगत् ॥ १० ॥
citrāṃ krīḍanakaśreṇīṃ yathā paṅkādgṛhe śiśuḥ ,
karotyevaṃ mano rāma vikalpaṃ kurute jagat 10
karotyevaṃ mano rāma vikalpaṃ kurute jagat 10
10.
citrām krīḍanakaśreṇīm yathā paṅkāt gṛhe śiśuḥ
karoti evam manaḥ rāma vikalpam kurute jagat
karoti evam manaḥ rāma vikalpam kurute jagat
10.
rāma yathā śiśuḥ gṛhe paṅkāt citrām krīḍanakaśreṇīm
karoti evam manaḥ jagat vikalpam kurute
karoti evam manaḥ jagat vikalpam kurute
10.
O Rama, just as a child in the home creates a varied collection of toys from mud, so too does the mind create the world as a mere conceptual fabrication.
मनःसर्वजनक्रीडानृजम्बाललवेष्वतः ।
किमेतद्धि पदार्थेषु रूढं जगति कल्प्यते ॥ ११ ॥
किमेतद्धि पदार्थेषु रूढं जगति कल्प्यते ॥ ११ ॥
manaḥsarvajanakrīḍānṛjambālalaveṣvataḥ ,
kimetaddhi padārtheṣu rūḍhaṃ jagati kalpyate 11
kimetaddhi padārtheṣu rūḍhaṃ jagati kalpyate 11
11.
manaḥ sarvajanaka-krīḍā-nṛjambāla-laveṣu ataḥ
kim etat hi padārtheṣu rūḍham jagati kalpyate
kim etat hi padārtheṣu rūḍham jagati kalpyate
11.
manaḥ sarvajanaka-krīḍā-nṛjambāla-laveṣu ataḥ hi
etat jagati padārtheṣu kim rūḍham kim kalpyate
etat jagati padārtheṣu kim rūḍham kim kalpyate
11.
The mind, being the creator of all, operates within these fragments of human existence (like mud for play). Therefore, what among the phenomena of this world is truly established, and what is merely a conceptual construct?
करोत्यृतुकरः कालो यथा रूपान्यथा तरोः ।
चित्तमेवं पदार्थानामेषामेवान्यतामिव ॥ १२ ॥
चित्तमेवं पदार्थानामेषामेवान्यतामिव ॥ १२ ॥
karotyṛtukaraḥ kālo yathā rūpānyathā taroḥ ,
cittamevaṃ padārthānāmeṣāmevānyatāmiva 12
cittamevaṃ padārthānāmeṣāmevānyatāmiva 12
12.
karoti ṛtukaraḥ kālaḥ yathā rūpāni anyathā taroḥ
cittam evam padārthānām eṣām eva anyatām iva
cittam evam padārthānām eṣām eva anyatām iva
12.
yathā ṛtukaraḥ kālaḥ taroḥ rūpāni anyathā karoti
evam cittam eṣām padārthānām eva anyatām iva
evam cittam eṣām padārthānām eva anyatām iva
12.
Just as time, which creates the seasons, alters the forms of a tree, so too does consciousness (citta) modify the very nature of these objects, as it were.
मनोरथे तथा स्वप्ने संकल्पकलनासु च ।
गोष्पदं योजनव्यूहः स्वासु लीलासु चेतसः ॥ १३ ॥
गोष्पदं योजनव्यूहः स्वासु लीलासु चेतसः ॥ १३ ॥
manorathe tathā svapne saṃkalpakalanāsu ca ,
goṣpadaṃ yojanavyūhaḥ svāsu līlāsu cetasaḥ 13
goṣpadaṃ yojanavyūhaḥ svāsu līlāsu cetasaḥ 13
13.
manorathe tathā svapne saṃkalpakalanāsu ca
goṣpadam yojana-vyūhaḥ svāsu līlāsu cetasaḥ
goṣpadam yojana-vyūhaḥ svāsu līlāsu cetasaḥ
13.
manorathe tathā svapne ca saṃkalpakalanāsu ca
cetasaḥ svāsu līlāsu goṣpadam yojana-vyūhaḥ
cetasaḥ svāsu līlāsu goṣpadam yojana-vyūhaḥ
13.
In mental creation (manoratha), in dreams (svapna), and in conceptual formations (saṅkalpakalanā), a cow's hoof-print becomes an expanse of yojanas in the mind's (cetas) own playful activities (līlā).
कल्पं क्षणीकरोत्यन्तः क्षणं नयति कल्पताम् ।
मनस्तदायत्तमतो देशकालक्रमं विदुः ॥ १४ ॥
मनस्तदायत्तमतो देशकालक्रमं विदुः ॥ १४ ॥
kalpaṃ kṣaṇīkarotyantaḥ kṣaṇaṃ nayati kalpatām ,
manastadāyattamato deśakālakramaṃ viduḥ 14
manastadāyattamato deśakālakramaṃ viduḥ 14
14.
kalpam kṣaṇīkaroti antaḥ kṣaṇam nayati kalpatām
manaḥ tat-āyattam ataḥ deśakālakramam viduḥ
manaḥ tat-āyattam ataḥ deśakālakramam viduḥ
14.
manaḥ antaḥ kalpam kṣaṇīkaroti kṣaṇam kalpatām
nayati ataḥ tat-āyattam deśakālakramam viduḥ
nayati ataḥ tat-āyattam deśakālakramam viduḥ
14.
The mind (manaḥ) internally shortens an eon into a moment and extends a moment into an eon. Therefore, they know that the progression of space and time is dependent on the mind (manaḥ).
तीव्रमन्दत्वसंवेगाद्बहुत्वाल्पत्वभेदतः ।
विलम्बनेन च चिरं नतु शक्तिमशक्तितः ॥ १५ ॥
विलम्बनेन च चिरं नतु शक्तिमशक्तितः ॥ १५ ॥
tīvramandatvasaṃvegādbahutvālpatvabhedataḥ ,
vilambanena ca ciraṃ natu śaktimaśaktitaḥ 15
vilambanena ca ciraṃ natu śaktimaśaktitaḥ 15
15.
tīvramandatvasaṃvegāt bahutvālpātvabhedataḥ
vilambanena ca ciram na tu śaktim aśaktitaḥ
vilambanena ca ciram na tu śaktim aśaktitaḥ
15.
ciram tīvramandatvasaṃvegāt bahutvālpātvabhedataḥ
vilambanena ca (bhavati) na tu śaktim aśaktitaḥ
vilambanena ca (bhavati) na tu śaktim aśaktitaḥ
15.
The perception of long duration arises from the impetus of intensity and dullness, from the distinction between multitude and fewness, and through delay. However, it is not due to (inherent) power (śakti) or lack of power (aśakti).
व्यामोहसंभ्रमानर्थदेशकालगमागमाः ।
चेतसः प्रभवन्त्येते पादपादिव पल्लवाः ॥ १६ ॥
चेतसः प्रभवन्त्येते पादपादिव पल्लवाः ॥ १६ ॥
vyāmohasaṃbhramānarthadeśakālagamāgamāḥ ,
cetasaḥ prabhavantyete pādapādiva pallavāḥ 16
cetasaḥ prabhavantyete pādapādiva pallavāḥ 16
16.
vyāmohasaṃbhramānarthadeśakālagamāgamāḥ
cetasaḥ prabhavanti ete pādapāt iva pallavāḥ
cetasaḥ prabhavanti ete pādapāt iva pallavāḥ
16.
ete vyāmohasaṃbhramānarthadeśakālagamāgamāḥ cetasaḥ
prabhavanti iva pādapāt pallavāḥ (prabhavanti)
prabhavanti iva pādapāt pallavāḥ (prabhavanti)
16.
Delusion, confusion, misfortune, and the coming and going of space and time – these arise from the mind (cetas) just as sprouts emerge from a tree.
जलमेव यथाम्भोधिरौष्ण्यमेव यथानलः ।
तथा विविधसंरम्भः संसारश्चित्तमेव वा ॥ १७ ॥
तथा विविधसंरम्भः संसारश्चित्तमेव वा ॥ १७ ॥
jalameva yathāmbhodhirauṣṇyameva yathānalaḥ ,
tathā vividhasaṃrambhaḥ saṃsāraścittameva vā 17
tathā vividhasaṃrambhaḥ saṃsāraścittameva vā 17
17.
jalam eva yathā ambhodhiḥ auṣṇyam eva yathā analaḥ
tathā vividhasaṃrambhaḥ saṃsāraḥ cittam eva vā
tathā vividhasaṃrambhaḥ saṃsāraḥ cittam eva vā
17.
yathā ambhodhiḥ jalam eva yathā analaḥ auṣṇyam eva
tathā vividhasaṃrambhaḥ saṃsāraḥ (ca) cittam eva vā
tathā vividhasaṃrambhaḥ saṃsāraḥ (ca) cittam eva vā
17.
Just as the ocean is indeed water (jalam), and fire (anala) is indeed heat, so too are the various commotions and the cycle of existence (saṃsāra) nothing but the mind (citta) itself.
सकर्तृकर्मकरणं यदिदं चेत्यमागतम् ।
द्रष्टृदर्शनदृश्याढ्यं तत्सर्वं चित्तमेव च ॥ १८ ॥
द्रष्टृदर्शनदृश्याढ्यं तत्सर्वं चित्तमेव च ॥ १८ ॥
sakartṛkarmakaraṇaṃ yadidaṃ cetyamāgatam ,
draṣṭṛdarśanadṛśyāḍhyaṃ tatsarvaṃ cittameva ca 18
draṣṭṛdarśanadṛśyāḍhyaṃ tatsarvaṃ cittameva ca 18
18.
sa-kartṛ-karma-karaṇam yat idam cetyam āgatam
draṣṭṛ-darśana-dṛśya-āḍhyam tat sarvam cittam eva ca
draṣṭṛ-darśana-dṛśya-āḍhyam tat sarvam cittam eva ca
18.
yat idam sa-kartṛ-karma-karaṇam cetyam āgatam draṣṭṛ-darśana-dṛśya-āḍhyam,
tat sarvam cittam eva ca
tat sarvam cittam eva ca
18.
Whatever appears as the perceived, complete with agent, action, and instrument, and rich with the seer, the act of seeing, and the object seen – all of that is the mind (citta) itself.
चित्तं जगन्ति भुवनानि वनान्तराणि संलक्ष्यते स्वयमुपागतमात्मभेदैः ।
केयूरमौलिकटकैश्च लसत्स्वरूपं त्यक्त्वैव काञ्चनधियेव जनेन हेम ॥ १९ ॥
केयूरमौलिकटकैश्च लसत्स्वरूपं त्यक्त्वैव काञ्चनधियेव जनेन हेम ॥ १९ ॥
cittaṃ jaganti bhuvanāni vanāntarāṇi saṃlakṣyate svayamupāgatamātmabhedaiḥ ,
keyūramaulikaṭakaiśca lasatsvarūpaṃ tyaktvaiva kāñcanadhiyeva janena hema 19
keyūramaulikaṭakaiśca lasatsvarūpaṃ tyaktvaiva kāñcanadhiyeva janena hema 19
19.
cittam jaganti bhuvanāni vanāntarāṇi
saṃlakṣyate svayam upāgatam ātma-bhedaiḥ
keyūra-mauḷi-kaṭakaiḥ ca lasat-svarūpam
tyaktvā eva kāñcana-dhiyā iva janena hema
saṃlakṣyate svayam upāgatam ātma-bhedaiḥ
keyūra-mauḷi-kaṭakaiḥ ca lasat-svarūpam
tyaktvā eva kāñcana-dhiyā iva janena hema
19.
cittam svayam ātma-bhedaiḥ jaganti bhuvanāni vanāntarāṇi upāgatam saṃlakṣyate,
ca,
janena keyūra-mauḷi-kaṭakaiḥ kāñcana-dhiyā iva,
lasat-svarūpam hema tyaktvā eva
ca,
janena keyūra-mauḷi-kaṭakaiḥ kāñcana-dhiyā iva,
lasat-svarūpam hema tyaktvā eva
19.
The mind (citta) itself appears as worlds, realms, and diverse forests, manifesting spontaneously through its own distinctions. This is just as people, by perceiving gold (hema) as armlets, crowns, and bracelets, disregard gold's intrinsic shining nature (svarūpa) in favor of these forms of ornamentation.
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
utpatti prakaraṇa (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
Chapter 100
Chapter 101
Chapter 102
Chapter 103 (current chapter)
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)
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
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