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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-5

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श्रीराम उवाच ।
भगवन्मुनिशार्दूल किमिवेह मनोभ्रमे ।
विद्यते कथमुत्पन्नं मनो मायामयं कुतः ॥ १ ॥
śrīrāma uvāca ,
bhagavanmuniśārdūla kimiveha manobhrame ,
vidyate kathamutpannaṃ mano māyāmayaṃ kutaḥ 1
1. śrīrāma uvāca bhagavan muniśārdūla kim iva iha
manobhrame vidyate katham utpannam manaḥ māyāmayam kutaḥ
1. śrīrāma uvāca bhagavan muniśārdūla,
iha manobhrame kim iva vidyate? māyāmayam manaḥ katham kutaḥ utpannam?
1. Śrī Rāma said: O revered one (bhagavan), O eminent sage (muniśārdūla), what exactly is there in this delusion of the mind (manobhrama)? How was this illusory (māyāmaya) mind (manaḥ) produced, and from where?
उत्पत्तिमादाविति मे समासेन वद प्रभो ।
प्रवक्ष्यसि ततः शिष्टं वक्तव्यं वदतां वर ॥ २ ॥
utpattimādāviti me samāsena vada prabho ,
pravakṣyasi tataḥ śiṣṭaṃ vaktavyaṃ vadatāṃ vara 2
2. utpattim ādau iti me samāsena vada prabho
pravakṣyasi tataḥ śiṣṭam vaktavyam vadatām vara
2. prabho,
ādau me iti utpattim samāsena vada tataḥ,
vadatām vara,
śiṣṭam vaktavyam pravakṣyasi
2. O Lord (prabho), first tell me the origin (utpattim) of this in brief (samāsena). Then, O best of speakers (vadatāṃ vara), you will explain what remains to be said.
श्रीवसिष्ठ उवाच ।
महाप्रलयसंपत्तावसतां समुपागते ।
अशेषदृश्यसर्गादौ शान्तमेवावशिष्यते ॥ ३ ॥
śrīvasiṣṭha uvāca ,
mahāpralayasaṃpattāvasatāṃ samupāgate ,
aśeṣadṛśyasargādau śāntamevāvaśiṣyate 3
3. śrīvasiṣṭha uvāca mahāpralayasampattau asatām
samupāgate aśeṣadṛśyasargādau śāntam eva avaśiṣyate
3. śrīvasiṣṭha uvāca mahāpralayasampattau asatām
samupāgate aśeṣadṛśyasargādau śāntam eva avaśiṣyate
3. Śrī Vasiṣṭha said: At the culmination of the great dissolution (mahāpralaya), when all unreal things (asatām) had ceased to exist, then, prior to the creation of all perceivable phenomena (aśeṣadṛśyasargādau), only the tranquil (brahman) remained.
आस्तेऽनस्तमितो भास्वानजो देवो निरामयः ।
सर्वदा सर्वकृत्सर्वः परमात्मा महेश्वरः ॥ ४ ॥
āste'nastamito bhāsvānajo devo nirāmayaḥ ,
sarvadā sarvakṛtsarvaḥ paramātmā maheśvaraḥ 4
4. āste anastamitaḥ bhāsvān ajaḥ devaḥ nirāmayaḥ
sarvadā sarvakṛt sarvaḥ paramātmā maheśvaraḥ
4. anastamitaḥ bhāsvān ajaḥ devaḥ nirāmayaḥ sarvadā
sarvakṛt sarvaḥ paramātmā maheśvaraḥ āste
4. The ever-luminous, unborn, divine, and flawless one eternally exists. He is always the creator of all, the all-pervading (brahman), the Supreme Self (paramātman), the Great Lord.
यतो वाचो निवर्तन्ते यो मुक्तैरवगम्यते ।
यस्य चात्मादिकाः संज्ञाः कल्पिता न स्वभावजाः ॥ ५ ॥
yato vāco nivartante yo muktairavagamyate ,
yasya cātmādikāḥ saṃjñāḥ kalpitā na svabhāvajāḥ 5
5. yataḥ vācaḥ nivartante yaḥ muktaiḥ avagamyate
yasya ca ātmādikāḥ saṃjñāḥ kalpitāḥ na svabhāvajāḥ
5. yataḥ vācaḥ nivartante ca yaḥ muktaiḥ avagamyate yasya
ātmādikāḥ saṃjñāḥ na svabhāvajāḥ (api tu) kalpitāḥ
5. From which words turn back (unable to describe it), and which is apprehended by those who are liberated. All its designations, such as 'Self' (ātman) and others, are merely conceptualized, not arising from its intrinsic nature (svabhāva).
यः पुमान्सांख्यदृष्टीनां ब्रह्म वेदान्तवादिनाम् ।
विज्ञानमात्रं विज्ञानविदामेकान्तनिर्मलम् ॥ ६ ॥
yaḥ pumānsāṃkhyadṛṣṭīnāṃ brahma vedāntavādinām ,
vijñānamātraṃ vijñānavidāmekāntanirmalam 6
6. yaḥ pumān sāṅkhyadṛṣṭīnām brahma vedāntavādinām
vijñānamātram vijñānavidām ekāntanirmalam
6. yaḥ sāṅkhyadṛṣṭīnām pumān (asti) vedāntavādinām brahma
(asti) (ca) vijñānavidām ekāntanirmalam vijñānamātram (asti)
6. That which is known as the Cosmic Person (puruṣa) by followers of Sāṅkhya philosophy, and as the (brahman) by Vedānta adherents. That same reality is considered pure consciousness (vijñānamātra) and absolutely spotless by those who realize consciousness.
यः शून्यवादिनां शून्यो भासको योऽर्कतेजसाम् ।
वक्ता मन्ता ऋतं भोक्ता द्रष्टा कर्ता सदैव सः ॥ ७ ॥
yaḥ śūnyavādināṃ śūnyo bhāsako yo'rkatejasām ,
vaktā mantā ṛtaṃ bhoktā draṣṭā kartā sadaiva saḥ 7
7. yaḥ śūnyavādinām śūnyaḥ bhāsakaḥ yaḥ arkatejasām
vaktā mantā ṛtam bhoktā draṣṭā kartā sadā eva saḥ
7. yaḥ śūnyavādinām śūnyaḥ (asti)
yaḥ arkatejasām bhāsakaḥ (asti)
saḥ sadā eva vaktā mantā ṛtam
bhoktā draṣṭā kartā (ca asti)
7. That which is considered the void (śūnya) by the Śūnyavādins, and which is the illuminator even of the sun's splendors. That very reality is eternally the speaker, the thinker, the truth (ṛtam), the experiencer, the seer, and the doer.
सन्नप्यसद्यो जगति यो देहस्थोऽपि दूरगः ।
चित्प्रकाशो ह्ययं यस्मादालोक इव भास्वतः ॥ ८ ॥
sannapyasadyo jagati yo dehastho'pi dūragaḥ ,
citprakāśo hyayaṃ yasmādāloka iva bhāsvataḥ 8
8. sat na api asat yaḥ jagati yaḥ dehasthaḥ api dūragaḥ
citprakāśaḥ hi ayam yasmāt ālokaḥ iva bhāsvataḥ
8. yaḥ sat api asat jagati yaḥ dehasthaḥ api dūragaḥ
ayam hi citprakāśaḥ yasmāt bhāsvataḥ ālokaḥ iva
8. Though existing, it is not truly present in the world; though abiding within the body, it is far-reaching. This is indeed the light of consciousness (cit), just like the radiance emanating from the sun.
यस्माद्विष्ण्वादयो देवाः सूर्यादिव मरीचयः ।
यस्माज्जगन्त्यनन्तानि बुद्बुदा जलधेरिव ॥ ९ ॥
yasmādviṣṇvādayo devāḥ sūryādiva marīcayaḥ ,
yasmājjagantyanantāni budbudā jaladheriva 9
9. yasmāt viṣṇvādi devāḥ sūryāt iva marīcayaḥ
yasmāt jaganti anantāni budbudāḥ jaladheḥ iva
9. yasmāt viṣṇvādi devāḥ sūryāt marīcayaḥ iva .
yasmāt anantāni jaganti jaladheḥ budbudāḥ iva
9. From whom deities like Viṣṇu emanate, just as rays emanate from the sun. From whom infinite worlds (jaganti) arise, just like bubbles from the ocean.
यं यान्ति दृश्यवृन्दानि पयांसीव महार्णवम् ।
य आत्मानं पदार्थं च प्रकाशयति दीपवत् ॥ १० ॥
yaṃ yānti dṛśyavṛndāni payāṃsīva mahārṇavam ,
ya ātmānaṃ padārthaṃ ca prakāśayati dīpavat 10
10. yam yānti dṛśyavṛndāni payāṃsi iva mahārṇavam
yaḥ ātmānam padārtham ca prakāśayati dīpavat
10. yam dṛśyavṛndāni mahārṇavam payāṃsi iva yānti .
yaḥ dīpavat ātmānam ca padārtham prakāśayati
10. He into whom all visible phenomena merge, just as streams merge into the great ocean. He who illuminates both the individual self (ātman) and all material objects, just as a lamp illuminates.
य आकाशे शरीरे च दृषत्स्वप्सु लतासु च ।
पांसुष्वद्रिषु वातेषु पातालेषु च संस्थितः ॥ ११ ॥
ya ākāśe śarīre ca dṛṣatsvapsu latāsu ca ,
pāṃsuṣvadriṣu vāteṣu pātāleṣu ca saṃsthitaḥ 11
11. yaḥ ākāśe śarīre ca dṛṣatsu apsu latāsu ca
pāṃsuṣu adriṣu vāteṣu pātāleṣu ca saṃsthitaḥ
11. yaḥ ākāśe śarīre ca dṛṣatsu apsu latāsu ca
pāṃsuṣu adriṣu vāteṣu ca pātāleṣu saṃsthitaḥ
11. He who is established in the sky, in the body, in stones, in waters, in creepers, in dust, in mountains, in winds, and in the netherworlds (pātālas).
यः प्लावयति संरब्धं पुर्यष्टकमितस्ततः ।
येन मूकीकृता मूढाः शिला ध्यानमिवास्थिताः ॥ १२ ॥
yaḥ plāvayati saṃrabdhaṃ puryaṣṭakamitastataḥ ,
yena mūkīkṛtā mūḍhāḥ śilā dhyānamivāsthitāḥ 12
12. yaḥ plāvayati saṃrabdham puryaṣṭakam itastataḥ
yena mūkkṛtāḥ mūḍhāḥ śilāḥ dhyānam iva āsthitāḥ
12. yaḥ saṃrabdham puryaṣṭakam itastataḥ plāvayati
yena mūḍhāḥ śilāḥ iva dhyānam āsthitāḥ mūkkṛtāḥ
12. He who inundates the agitated subtle body (puryaṣṭaka) everywhere. By him, the deluded are silenced, remaining like stones absorbed in deep contemplation (dhyāna).
व्योम येन कृतं शून्यं शैला येन घनीकृताः ।
आपो द्रुताः कृता येन दीपो यस्य वशो रविः ॥ १३ ॥
vyoma yena kṛtaṃ śūnyaṃ śailā yena ghanīkṛtāḥ ,
āpo drutāḥ kṛtā yena dīpo yasya vaśo raviḥ 13
13. vyoma yena kṛtam śūnyam śailāḥ yena ghanīkṛtāḥ
āpaḥ drutāḥ kṛtāḥ yena dīpaḥ yasya vaśaḥ raviḥ
13. yena vyoma śūnyam kṛtam yena śailāḥ ghanīkṛtāḥ
yena āpaḥ drutāḥ kṛtāḥ yasya vaśaḥ raviḥ dīpaḥ
13. By whom the sky is made void, by whom the mountains are solidified, and by whom the waters are made fluid. The sun itself is a lamp under his control.
प्रसरन्ति यतश्चित्राः संसारासारवृष्टयः ।
अक्षयामृतसंपूर्णादम्भोदादिव वृष्टयः ॥ १४ ॥
prasaranti yataścitrāḥ saṃsārāsāravṛṣṭayaḥ ,
akṣayāmṛtasaṃpūrṇādambhodādiva vṛṣṭayaḥ 14
14. prasaranti yataḥ citrāḥ saṃsārāsaravṛṣṭayaḥ
akṣayāmṛtasaṃpūrṇāt ambhodāt iva vṛṣṭayaḥ
14. yataḥ citrāḥ saṃsārāsaravṛṣṭayaḥ
akṣayāmṛtasaṃpūrṇāt ambhodāt vṛṣṭayaḥ iva prasaranti
14. From whom emanate diverse showers of insubstantial worldly existence (saṃsāra), just like rains from an inexhaustible cloud full of nectar.
आविर्भावतिरोभावमयास्त्रिभुवनोर्मयः ।
स्फुरन्त्यतितते यस्मिन्मराविव मरीचयः ॥ १५ ॥
āvirbhāvatirobhāvamayāstribhuvanormayaḥ ,
sphurantyatitate yasminmarāviva marīcayaḥ 15
15. āvirbhāvatirobhāvamayāḥ tribhuvanormayaḥ
sphuranti atitate yasmin marau iva marīcayaḥ
15. yasmin atitate āvirbhāvatirobhāvamayāḥ
tribhuvanormayaḥ marau marīcayaḥ iva sphuranti
15. In whom the waves of the three worlds, comprising appearance and disappearance, manifest, just as mirages (marīcayaḥ) appear in a greatly vast desert.
नाशरूपो विनाशात्मा योऽन्तःस्थः सर्वजन्तुषु ।
गुप्तो योऽप्यतिरिक्तोऽपि सर्वभावेषु संस्थितः ॥ १६ ॥
nāśarūpo vināśātmā yo'ntaḥsthaḥ sarvajantuṣu ,
gupto yo'pyatirikto'pi sarvabhāveṣu saṃsthitaḥ 16
16. nāśarūpaḥ vināśātmā yaḥ antaḥsthaḥ sarvajantuṣu
guptaḥ yaḥ api atiriktaḥ api sarvabhāveṣu saṃsthitaḥ
16. yaḥ nāśarūpaḥ vināśātmā yaḥ sarvajantuṣu antaḥsthaḥ
yaḥ guptaḥ api atiriktaḥ api sarvabhāveṣu saṃsthitaḥ
16. He whose form is destruction (nāśarūpa) and whose very nature is dissolution (vināśātman), who dwells within all living beings, remains hidden, and, though distinct, is also firmly established in all states of existence.
प्रकृतिव्रततिर्व्योम्नि जाता ब्रह्माण्डसत्फला ।
चित्तमूलेन्द्रियदला येन नृत्यति वायुना ॥ १७ ॥
prakṛtivratatirvyomni jātā brahmāṇḍasatphalā ,
cittamūlendriyadalā yena nṛtyati vāyunā 17
17. prakṛtivratatiḥ vyomni jātā brahmāṇḍasatphalā
cittamūlendriyadalā yena nṛtyati vāyunā
17. vyomni jātā brahmāṇḍasatphalā cittamūlendriyadalā
prakṛtivratatiḥ yena vāyunā nṛtyati
17. The creeper of nature (prakṛti), born in the sky and bearing the universe (brahmāṇḍa) as its true fruit, with the mind (citta) as its root and the senses (indriya) as its leaves, dances by that wind.
यश्चिन्मणिः प्रकचति प्रतिदेहसमुद्गके ।
यस्मिन्निन्दौ स्फुरन्त्येता जगज्जालमरीचयः ॥ १८ ॥
yaścinmaṇiḥ prakacati pratidehasamudgake ,
yasminnindau sphurantyetā jagajjālamarīcayaḥ 18
18. yaḥ cinmaṇiḥ prakacati pratidehasamudgake
yasmin indau sphuranti etāḥ jagajjālamarīcayaḥ
18. yaḥ cinmaṇiḥ pratidehasamudgake prakacati.
yasmin indau etāḥ jagajjālamarīcayaḥ sphuranti
18. That which is the wish-fulfilling jewel of consciousness (cinmaṇi), shining forth in every body-casket. In this consciousness, like the moon, these rays of the world-net (jagajjāla) brilliantly manifest.
प्रशान्ते चिद्धने यस्मिस्फुरन्त्यमृतवर्षिणि ।
धाराजलानि भूतानि सृष्टयस्तडितः स्फुटाः ॥ १९ ॥
praśānte ciddhane yasmisphurantyamṛtavarṣiṇi ,
dhārājalāni bhūtāni sṛṣṭayastaḍitaḥ sphuṭāḥ 19
19. praśānte ciddhane yasmin sphuranti amṛtavarṣiṇi
dhārājalāni bhūtāni sṛṣṭayaḥ taḍitaḥ sphuṭāḥ
19. praśānte ciddhane amṛtavarṣiṇi yasmin dhārājalāni
bhūtāni sphuṭāḥ sṛṣṭayaḥ taḍitaḥ sphuranti
19. In that perfectly tranquil, dense consciousness (cit), which showers nectar (amṛta), streams of water, created beings (bhūta), distinct creations, and lightning flashes manifest.
चमत्कुर्वन्ति वस्तूनि यदालोकतया मिथः ।
असज्जातमसद्येन येन सत्सत्त्वमागतम् ॥ २० ॥
camatkurvanti vastūni yadālokatayā mithaḥ ,
asajjātamasadyena yena satsattvamāgatam 20
20. camatkurvanti vastūni yat ālokatayā mithaḥ
asat jātam asat yena yena sat sattvam āgatam
20. yat ālokatayā vastūni mithaḥ camatkurvanti
yena asat jātam asat yena sat sattvam āgatam
20. By the illumination of which (ultimate reality), objects mutually become wonderful. It is by this (ultimate reality) that what is non-existent appears to be born from what is non-existent, and what is truly existent (sat) attains its fundamental reality (sattvam).
चलतीदमनिच्छस्य कायो यो यस्य संनिधौ ।
जडं परमरक्तस्य शान्तमात्मनि तिष्ठतः ॥ २१ ॥
calatīdamanicchasya kāyo yo yasya saṃnidhau ,
jaḍaṃ paramaraktasya śāntamātmani tiṣṭhataḥ 21
21. calati idam anicchasya kāyaḥ yaḥ yasya saṃnidhau
jaḍam paramaraktasya śāntam ātmani tiṣṭhataḥ
21. idam kāyaḥ yaḥ anicchasya yasya saṃnidhau calati
jaḍam paramaraktasya śāntam ātmani tiṣṭhataḥ
21. This body (kāyaḥ) moves (calati) in the presence (saṃnidhau) of the (ātman) (Self) (yasya), which is desireless (anicchasya). That body (yaḥ) is inert (jaḍam), while the (ātman) (Self) is supremely unattached (paramaraktasya), peaceful (śāntam), and ever abides within itself (ātmani tiṣṭhataḥ).
नियतिर्देशकालौ च चलनं स्पन्दनं क्रिया ।
इति येन गताः सत्तां सर्वसत्तातिगामिना ॥ २२ ॥
niyatirdeśakālau ca calanaṃ spandanaṃ kriyā ,
iti yena gatāḥ sattāṃ sarvasattātigāminā 22
22. niyatiḥ deśakālau ca calanam spandanam kriyā
iti yena gatāḥ sattām sarvasattātigāminā
22. niyatiḥ deśakālau ca calanam spandanam kriyā
iti yena sarvasattātigāminā sattām gatāḥ
22. Destiny (niyatiḥ), space and time (deśakālau), and movement (calanam), vibration (spandanam), and action (kriyā) - these (iti) have attained (gatāḥ) existence (sattām) by that (ultimate reality) which transcends all existence (sarvasattātigāminā).
शुद्धसंविन्मयत्वाद्यः खं भवेद्व्योमचिन्तया ।
पदार्थचिन्तयार्थत्वमिव तिष्ठत्यधिष्ठितः ॥ २३ ॥
śuddhasaṃvinmayatvādyaḥ khaṃ bhavedvyomacintayā ,
padārthacintayārthatvamiva tiṣṭhatyadhiṣṭhitaḥ 23
23. śuddhasaṃvinmayatvāt yaḥ kham bhavet vyomacintayā
padārthacintayā arthatvam iva tiṣṭhati adhiṣṭhitaḥ
23. yaḥ śuddhasaṃvinmayatvāt vyomacintayā kham bhavet
padārthacintayā arthatvam iva adhiṣṭhitaḥ tiṣṭhati
23. That (ultimate reality) which, by its nature of pure consciousness (śuddhasaṃvinmayatvāt), appears as space (kham) through the contemplation of space (vyomacintayā). Similarly, through the contemplation of objects (padārthacintayā), it abides (tiṣṭhati) as if taking on the nature of objects (arthatvam), appearing as if established (adhiṣṭhitaḥ) [in them].
कुर्वन्नपीह जगतां महतामनन्तवृन्दं न किंचन करोति न काश्चनापि ।
स्वात्मन्यनस्तमयसंविदि निर्विकारे त्यक्तोदयस्थितिमति स्थित एक एव ॥ २४ ॥
kurvannapīha jagatāṃ mahatāmanantavṛndaṃ na kiṃcana karoti na kāścanāpi ,
svātmanyanastamayasaṃvidi nirvikāre tyaktodayasthitimati sthita eka eva 24
24. kurvan api iha jagatām mahatām anantavṛndam
na kiñcana karoti na kāścana
api sva ātmani anastamayasaṃvidi nirvikāre
tyaktodayasthitimati sthita eka eva
24. eka eva sthita sva ātmani anastamayasaṃvidi
nirvikāre tyaktodayasthitimati
kurvan api iha jagatām mahatām
anantavṛndam na kiñcana karoti na kāścana api
24. Even while (seemingly) creating here infinite multitudes of great worlds, it (the ultimate reality) does nothing at all, nor anything whatsoever. It remains absolutely alone, established within its own immutable Self (ātman), which is eternal consciousness (saṃvid) and has relinquished all notions of origin and duration.

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 (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 (current chapter) 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)

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