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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-97

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श्रीराम उवाच ।
ब्रह्मन्मनस एवेदमन्तश्चाडम्बरं सृतम् ।
यतस्तदेव कर्मेति वाक्यार्थादुपलभ्यते ॥ १ ॥
śrīrāma uvāca ,
brahmanmanasa evedamantaścāḍambaraṃ sṛtam ,
yatastadeva karmeti vākyārthādupalabhyate 1
1. śrīrāmaḥ uvāca brahman manasaḥ eva idam antaḥ ca āḍambaram
sṛtam yataḥ tat eva karma iti vākyārthāt upalabhyate
1. śrīrāmaḥ uvāca brahman idam āḍambaram manasaḥ eva antaḥ
ca sṛtam yataḥ vākyārthāt tat eva karma iti upalabhyate
1. Lord Rama said: "O Brahman, this entire internal display and manifestation flows from the mind (manas) itself. For this reason, from the meaning of this statement, it is understood that this very (mental activity) is action (karma)."
श्रीवसिष्ठ उवाच ।
दृढभावोपरक्तेन मनसैवोररीकृतम् ।
मरुचण्डातपेनेव भास्वरावरणं पुनः ॥ २ ॥
śrīvasiṣṭha uvāca ,
dṛḍhabhāvoparaktena manasaivorarīkṛtam ,
marucaṇḍātapeneva bhāsvarāvaraṇaṃ punaḥ 2
2. śrīvasiṣṭhaḥ uvāca dṛḍhabhāvoparaktena manasā eva
urarīkṛtam marutcaṇḍātāpena iva bhāsvarāvaraṇam punaḥ
2. śrīvasiṣṭhaḥ uvāca punaḥ dṛḍhabhāvoparaktena manasā
eva marutcaṇḍātāpena iva bhāsvarāvaraṇam urarīkṛtam
2. Sage Vasiṣṭha said: "Again, just as a shining covering is embraced by scorching sunlight, so too is (this illusion of reality) embraced by the mind (manas) itself, when it is imbued with firm conviction."
ब्रह्मात्मनि जगत्यस्मिन्मन एकाकृतिं गतम् ।
क्वचिन्नरतया रूढं क्वचित्सुरतयोत्थितम् ॥ ३ ॥
brahmātmani jagatyasminmana ekākṛtiṃ gatam ,
kvacinnaratayā rūḍhaṃ kvacitsuratayotthitam 3
3. brahmātmani jagati asmin manaḥ ekākṛtim gatam
kvacit naratayā rūḍham kvacit suratayā utthitam
3. asmin jagati brahmātmani manaḥ ekākṛtim gatam
kvacit naratayā rūḍham kvacit suratayā utthitam
3. In this world (jagat), which is the very Self (ātman) of Brahman, the mind (manas) assumes a unified form. Sometimes it is established as a human being, and sometimes it manifests as a deity.
क्वचिद्दैत्यतयोल्लासि क्वचिद्यक्षतयोदितम् ।
क्वचिद्गन्धर्वतां प्राप्तं क्वचित्किन्नररूपि च ॥ ४ ॥
kvaciddaityatayollāsi kvacidyakṣatayoditam ,
kvacidgandharvatāṃ prāptaṃ kvacitkinnararūpi ca 4
4. kvacit daityatayā ullāsi kvacit yakṣatayā uditam
kvacit gandharvatām prāptam kvacit kinnararūpi ca
4. kvacit daityatayā ullāsi kvacit yakṣatayā uditam
kvacit gandharvatām prāptam kvacit kinnararūpi ca
4. Sometimes it manifests as a demon, sometimes it appears as a yakṣa, sometimes it attains the state of a gandharva, and sometimes it takes the form of a kinnara.
नानाचारनभोभागपुरपत्तनरूपया ।
मन्ये विततयाकृत्या मन एव विजृम्भते ॥ ५ ॥
nānācāranabhobhāgapurapattanarūpayā ,
manye vitatayākṛtyā mana eva vijṛmbhate 5
5. nānācāranabhobhāgapurapattanarūpayā manye
vitatayā ākṛtyā manaḥ eva vijṛmbhate
5. manye manaḥ eva nānācāranabhobhāgapurapattanarūpayā
vitatayā ākṛtyā vijṛmbhate
5. I believe that the mind itself expands and manifests through this vast form, which encompasses diverse customs, regions of the sky, and cities and towns.
एवं स्थिते शरीरौघस्तृणकाष्ठलतोपमः ।
तद्विचारणया कोऽर्थो विचार्यं मन एव नः ॥ ६ ॥
evaṃ sthite śarīraughastṛṇakāṣṭhalatopamaḥ ,
tadvicāraṇayā ko'rtho vicāryaṃ mana eva naḥ 6
6. evam sthite śarīraughaḥ tṛṇakāṣṭhalatopamaḥ
tadvicāraṇayā kaḥ arthaḥ vicāryam manaḥ eva naḥ
6. evam sthite śarīraughaḥ tṛṇakāṣṭhalatopamaḥ
tadvicāraṇayā kaḥ arthaḥ naḥ manaḥ eva vicāryam
6. When this is the case, the aggregate of bodies is like grass, wood, and creepers (i.e., perishable and insubstantial). What is the point of reflecting upon it? Our mind alone is what truly needs to be investigated.
तेनेदं सर्वमाभोगि जगदित्याकुलं ततम् ।
मन्ये तद्व्यतिरेकेण परमात्मैव शिष्यते ॥ ७ ॥
tenedaṃ sarvamābhogi jagadityākulaṃ tatam ,
manye tadvyatirekeṇa paramātmaiva śiṣyate 7
7. tena idam sarvam ābhogi jagat iti ākulam tatam
manye tadvyatirekeṇa paramātmā eva śiṣyate
7. manye tena idam sarvam ābhogi jagat iti ākulam
tatam tadvyatirekeṇa paramātmā eva śiṣyate
7. I believe that this entire world (jagat), which is expansive and filled with commotion, is spread forth by that (mind). Apart from that (mind), only the supreme Self (paramātman) remains.
आत्मा सर्वपदातीतः सर्वगः सर्वसंश्रयः ।
तत्प्रसादेन संसारे मनो धावति वल्गति ॥ ८ ॥
ātmā sarvapadātītaḥ sarvagaḥ sarvasaṃśrayaḥ ,
tatprasādena saṃsāre mano dhāvati valgati 8
8. ātmā sarvapadātītaḥ sarvagaḥ sarvasaṃśrayaḥ
tatprasādena saṃsāre manaḥ dhāvati valgati
8. ātmā sarvapadātītaḥ sarvagaḥ sarvasaṃśrayaḥ
manaḥ tatprasādena saṃsāre dhāvati valgati
8. The Self (ātman) is beyond all descriptions, all-pervading, and the support of everything. By its grace, the mind runs and leaps about in the cycle of worldly existence (saṃsāra).
मनो मन्ये मनः कर्म तच्छरीरेषु कारणम् ।
जायते म्रियते तद्धि नात्मनीदृग्विधा गुणाः ॥ ९ ॥
mano manye manaḥ karma taccharīreṣu kāraṇam ,
jāyate mriyate taddhi nātmanīdṛgvidhā guṇāḥ 9
9. manaḥ manye manaḥ karma tat śarīreṣu kāraṇam
jāyate mriyate tat hi na ātmani īdṛgvidhāḥ guṇāḥ
9. manye manaḥ karma tat śarīreṣu kāraṇam hi tat
jāyate mriyate īdṛgvidhāḥ guṇāḥ ātmani na (santi)
9. I consider the mind to be action (karma), which is the cause within those bodies. Indeed, it (the mind) is born and dies, but such qualities do not exist in the Self (ātman).
मन एव विचारेण मन्ये विलयमेष्यति ।
मनोविलयमात्रेण ततः श्रेयो भविष्यति ॥ १० ॥
mana eva vicāreṇa manye vilayameṣyati ,
manovilayamātreṇa tataḥ śreyo bhaviṣyati 10
10. manaḥ eva vicāreṇa manye vilayam eṣyati
manovilayamātreṇa tataḥ śreyaḥ bhaviṣyati
10. manye manaḥ eva vicāreṇa vilayam eṣyati
tataḥ manovilayamātreṇa śreyaḥ bhaviṣyati
10. I believe that the mind itself will achieve dissolution through proper deliberation. Then, merely by the dissolution of the mind, the highest good (śreyaḥ) will come to pass.
मनोनाम्नि परिक्षीणे कर्मण्याहितसंभ्रमे ।
मुक्त इत्युच्यते जन्तुः पुनर्नाम न जायते ॥ ११ ॥
manonāmni parikṣīṇe karmaṇyāhitasaṃbhrame ,
mukta ityucyate jantuḥ punarnāma na jāyate 11
11. manonāmni parikṣīṇe karmaṇi āhitasaṃbhrame
muktaḥ iti ucyate jantuḥ punaḥ nāma na jāyate
11. manonāmni parikṣīṇe karmaṇi āhitasaṃbhrame (sati)
jantuḥ muktaḥ iti ucyate punaḥ nāma na jāyate
11. When the mind, as an entity designated by its name, is completely exhausted, and when action (karma), which is imbued with agitation, is likewise overcome, a living being is then declared liberated (muktaḥ) and is not born again with a specific name or identity.
श्रीराम उवाच ।
भगवन्भवता प्रोक्ता जातयस्त्रिविधा नृणाम् ।
प्रथमं कारणं तासां मनः सदसदात्मकम् ॥ १२ ॥
śrīrāma uvāca ,
bhagavanbhavatā proktā jātayastrividhā nṛṇām ,
prathamaṃ kāraṇaṃ tāsāṃ manaḥ sadasadātmakam 12
12. śrīrāma uvāca bhagavan bhavatā proktāḥ jātayaḥ trividhāḥ
nṛṇām prathamaṃ kāraṇam tāsām manaḥ sad-asat-ātmakam
12. bhagavan bhavatā nṛṇām trividhāḥ jātayaḥ proktāḥ
tāsām prathamaṃ kāraṇam sad-asat-ātmakam manaḥ
12. Śrī Rāma said: "O Venerable One, you have declared that the types of humans are threefold. The primary cause of these is the mind, which is of the nature of both existence and non-existence."
तत्कथं शुद्धचिन्नाम्नस्तत्त्वाद्बुद्धिविवर्जितात् ।
उत्थितं स्फारतां यातं जगच्चित्रकरं मनः ॥ १३ ॥
tatkathaṃ śuddhacinnāmnastattvādbuddhivivarjitāt ,
utthitaṃ sphāratāṃ yātaṃ jagaccitrakaraṃ manaḥ 13
13. tat kathaṃ śuddha-cit-nāmnaḥ tattvāt buddhi-vivarjitāt
utthitaṃ sphāratām yātaṃ jagat-citra-karam manaḥ
13. tat kathaṃ buddhi-vivarjitāt śuddha-cit-nāmnaḥ tattvāt
jagat-citra-karam sphāratām yātaṃ manaḥ utthitaṃ
13. How then did the mind (manas), which creates the panorama of the world and has attained expansion, arise from that fundamental reality (tattva) named pure consciousness, which is devoid of intellect?
श्रीवसिष्ठ उवाच ।
आकाशा हि त्रयो राम विद्यन्ते विततान्तराः ।
चित्ताकाशश्चिदाकाशो भूताकाशस्तृतीयकः ॥ १४ ॥
śrīvasiṣṭha uvāca ,
ākāśā hi trayo rāma vidyante vitatāntarāḥ ,
cittākāśaścidākāśo bhūtākāśastṛtīyakaḥ 14
14. śrīvasiṣṭha uvāca ākāśāḥ hi trayaḥ rāma vidyante
vitata-antarāḥ citta-ākāśaḥ cit-ākāśaḥ bhūta-ākāśaḥ tṛtīyakaḥ
14. rāma hi trayaḥ vitata-antarāḥ ākāśāḥ vidyante
citta-ākāśaḥ cit-ākāśaḥ bhūta-ākāśaḥ tṛtīyakaḥ
14. Śrī Vasiṣṭha said: "Indeed, O Rāma, there exist three spaces (ākāśas) with expansive interiors: the space of mind (cittākāśa), the space of consciousness (cidākāśa), and the third is the physical space (bhūtākāśa)."
एते हि सर्वसामान्याः सर्वत्रैव व्यवस्थिताः ।
शुद्धचित्तत्वशक्त्या तु लब्धसत्तात्मतां गताः ॥ १५ ॥
ete hi sarvasāmānyāḥ sarvatraiva vyavasthitāḥ ,
śuddhacittatvaśaktyā tu labdhasattātmatāṃ gatāḥ 15
15. ete hi sarva-sāmānyāḥ sarvatra eva vyavasthitāḥ
śuddha-citta-tattva-śaktyā tu labdha-sattā-ātmatām gatāḥ
15. hi ete sarva-sāmānyāḥ sarvatra eva vyavasthitāḥ tu
śuddha-citta-tattva-śaktyā labdha-sattā-ātmatām gatāḥ
15. Indeed, these [three spaces (ākāśas)] are common to all and are present everywhere. However, through the power (śakti) of pure consciousness, they have attained the nature of existence.
सबाह्याभ्यन्तरस्थो यः सत्तासत्तावबोधकः ।
व्यापी समस्तभूतानां चिदाकाशः स उच्यते ॥ १६ ॥
sabāhyābhyantarastho yaḥ sattāsattāvabodhakaḥ ,
vyāpī samastabhūtānāṃ cidākāśaḥ sa ucyate 16
16. sabāhyābhyantarastaḥ yaḥ sattāsattāvabodhakaḥ
vyāpī samastabhūtānām cidākāśaḥ saḥ ucyate
16. yaḥ sabāhyābhyantarastaḥ sattāsattāvabodhakaḥ
samastabhūtānām vyāpī saḥ cidākāśaḥ ucyate
16. That which is present both externally and internally, which reveals both existence and non-existence, and which pervades all beings – that is called the consciousness-space (cidākāśa).
सर्वभूतहितः श्रेष्ठो यः कालकलनात्मकः ।
येनेदमाततं सर्वं चित्ताकाशः स उच्यते ॥ १७ ॥
sarvabhūtahitaḥ śreṣṭho yaḥ kālakalanātmakaḥ ,
yenedamātataṃ sarvaṃ cittākāśaḥ sa ucyate 17
17. sarvabhūtahitaḥ śreṣṭhaḥ yaḥ kālakalanātmakaḥ
yena idam ātatam sarvam cittākāśaḥ saḥ ucyate
17. yaḥ sarvabhūtahitaḥ śreṣṭhaḥ kālakalanātmakaḥ
yena idam sarvam ātatam saḥ cittākāśaḥ ucyate
17. That which is beneficial to all beings, supreme, which embodies the calculation of time, and by which all this (universe) is pervaded – that is called the mind-space (cittākāśa).
दशदिङ्मण्डलाभोगैरव्युच्छिन्नवपुर्हि यः ।
भूतात्मासौ य आकाशः पवनाब्दादिसंश्रयः ॥ १८ ॥
daśadiṅmaṇḍalābhogairavyucchinnavapurhi yaḥ ,
bhūtātmāsau ya ākāśaḥ pavanābdādisaṃśrayaḥ 18
18. daśadiṅmaṇḍalābhogaiḥ avyucchinnatapuḥ hi yaḥ
bhūtātmā asau yaḥ ākāśaḥ pavanābdādisaṃśrayaḥ
18. hi yaḥ daśadiṅmaṇḍalābhogaiḥ avyucchinnatapuḥ
yaḥ bhūtātmā asau ākāśaḥ pavanābdādisaṃśrayaḥ
18. Indeed, that which possesses an uninterrupted form pervading the vast expanse of the ten directions and their circles, that self of the elements (bhūtātman) which is space (ākāśa), and which serves as the abode for wind, water, and other elements.
आकाशचित्ताकाशौ द्वौ चिदाकाशबलोद्भवौ ।
चित्कारणं हि सर्वस्य कार्यौघस्य दिनं यथा ॥ १९ ॥
ākāśacittākāśau dvau cidākāśabalodbhavau ,
citkāraṇaṃ hi sarvasya kāryaughasya dinaṃ yathā 19
19. ākāśacittākāśau dvau cidākāśabalodbhavau
citkāraṇam hi sarvasya kāryaughasya dinam yathā
19. hi dvau ākāśacittākāśau cidākāśabalodbhavau.
yathā dinam,
(tathā) citkāraṇam sarvasya kāryaughasya.
19. Indeed, both space (ākāśa) and mind-space (cittākāśa), these two, originate from the power of consciousness-space (cidākāśa). Consciousness (cit) is the cause of all phenomena, just as the day (is the cause for all its daily activities/effects).
जडोऽस्मि न जडोऽस्मीति निश्चयो मलिनश्चितः ।
यस्तदेव मनो विद्धि तेनाकाशादि भाव्यते ॥ २० ॥
jaḍo'smi na jaḍo'smīti niścayo malinaścitaḥ ,
yastadeva mano viddhi tenākāśādi bhāvyate 20
20. jaḍaḥ asmi na jaḍaḥ asmi iti niścayaḥ malinaḥ cittaḥ
yaḥ tat eva manaḥ viddhi tena ākāśa-ādi bhāvyate
20. yaḥ niścayaḥ "jaḍaḥ asmi na jaḍaḥ asmi iti" malinaḥ cittaḥ (asti),
tat eva manaḥ viddhi.
tena (manasā) ākāśa-ādi bhāvyate.
20. The conviction "I am inert" or "I am not inert" is an impure mind (citta). Know that very thing to be the mind, for by it (the mind) space (ākāśa) and other elements are conceived.
अप्रबुद्धात्मविषयमाकाशत्रयकल्पनम् ।
कल्प्यते उपदेशार्थं प्रबुद्धविषयं न तु ॥ २१ ॥
aprabuddhātmaviṣayamākāśatrayakalpanam ,
kalpyate upadeśārthaṃ prabuddhaviṣayaṃ na tu 21
21. aprabuddha-ātma-viṣayam ākāśa-traya-kalpanam
kalpyate upadeśa-artham prabuddha-viṣayam na tu
21. ākāśa-traya-kalpanam aprabuddha-ātma-viṣayam upadeśa-artham kalpyate,
prabuddha-viṣayam na tu.
21. The conceptualization of the three types of space (ākāśa) is intended for those with an unenlightened individual self (ātman). It is conceived for the purpose of instruction, but not for those who are enlightened.
एकमेव परं ब्रह्म सर्व सर्वावपूरकूम् ।
प्रबुद्धविषयं नित्यं कलाकलनवर्जितम् ॥ २२ ॥
ekameva paraṃ brahma sarva sarvāvapūrakūm ,
prabuddhaviṣayaṃ nityaṃ kalākalanavarjitam 22
22. ekam eva param brahma sarvam sarva-avapūrakam
prabuddha-viṣayam nityam kalā-kalana-varjitam
22. ekam eva param brahma sarvam sarva-avapūrakam nityam kalā-kalana-varjitam prabuddha-viṣayam (asti).
22. Only the one supreme reality (brahman) is all-encompassing and all-pervading. This is the eternal subject of the enlightened, free from all parts and differentiations.
द्वैताद्वैतसमुद्भेदैर्वाक्यसंदर्भगर्भितैः ।
उपदेश्यत एवाज्ञो न प्रबुद्धः कथंचन ॥ २३ ॥
dvaitādvaitasamudbhedairvākyasaṃdarbhagarbhitaiḥ ,
upadeśyata evājño na prabuddhaḥ kathaṃcana 23
23. dvaita-advaita-samudbhedaiḥ vākya-sandarbha-garbhitaiḥ
upadeśyate eva ajñaḥ na prabuddhaḥ kathaṃcana
23. vākya-sandarbha-garbhitaiḥ dvaita-advaita-samudbhedaiḥ ajñaḥ eva upadeśyate,
prabuddhaḥ na kathaṃcana (upadeśyate).
23. Through scriptural passages (vākya-sandarbha) that contain distinctions of duality and non-duality, only the ignorant person is instructed, but never the enlightened person (prabuddha) in any way.
यावद्रामाप्रबुद्धस्त्वमाकाशत्रयकल्पना ।
तावदेवावबोधार्थं मया त्वमुपदिश्यसे ॥ २४ ॥
yāvadrāmāprabuddhastvamākāśatrayakalpanā ,
tāvadevāvabodhārthaṃ mayā tvamupadiśyase 24
24. yāvat rāma aprabuddhaḥ tvam ākāśatrayakalpanā
tāvat eva avabodārtham mayā tvam upadiśyase
24. rāma yāvat tvam aprabuddhaḥ ākāśatrayakalpanā
tāvat eva avabodārtham mayā tvam upadiśyase
24. O Rāma, as long as you are unenlightened and perceive the imagination of the three kinds of space, for that very duration you are instructed by me for the sake of awakening.
आकाशचित्ताकाशाद्याश्चिदाकाशकलङ्कितात् ।
प्रसूता दावदहनाद्यथा मरुमरीचयः ॥ २५ ॥
ākāśacittākāśādyāścidākāśakalaṅkitāt ,
prasūtā dāvadahanādyathā marumarīcayaḥ 25
25. ākāśacittākāśādyāḥ citākāśakalaṅkitāt
prasūtāḥ dāvadahanāt yathā marumarīcayaḥ
25. citākāśakalaṅkitāt ākāśacittākāśādyāḥ
prasūtāḥ yathā dāvadahanāt marumarīcayaḥ
25. From the supreme consciousness-space (cidākāśa), which appears to be blemished, are born the physical space, the mind-space, and other such (manifestations), just as mirages arise from a forest fire.
चिनोति मलिनं रूपं चित्ततां समुपागतम् ।
त्रिजगन्तीन्द्रजालानि रचयत्याकुलात्मकम् ॥ २६ ॥
cinoti malinaṃ rūpaṃ cittatāṃ samupāgatam ,
trijagantīndrajālāni racayatyākulātmakam 26
26. cinoti malinam rūpam cittatām samupāgatam
trijaganti indrajālāni racayati ākulātmakam
26. cittatām samupāgatam malinam rūpam cinoti
trijaganti ākulātmakam indrajālāni racayati
26. Having assumed a defiled form, which has attained the state of mind (citta), it creates the three worlds as if they were bewildering magical illusions.
चित्तत्वमस्य मलिनस्य चिदात्मकस्य तत्त्वस्य दृश्यत इदं ननु बोधहीनैः ।
शुक्तौ यथा रजतता नतु बोधवद्भिर्मौर्ख्येण बन्ध इह बोधबलेन मोक्षः ॥ २७ ॥
cittatvamasya malinasya cidātmakasya tattvasya dṛśyata idaṃ nanu bodhahīnaiḥ ,
śuktau yathā rajatatā natu bodhavadbhirmaurkhyeṇa bandha iha bodhabalena mokṣaḥ 27
27. cittatvam asya malinasya cidātmakasya
tattvasya dṛśyate idam nanu bodhahīnaiḥ
śuktau yathā rajatatā na tu bodhavadbhiḥ
maurkhyeṇa bandhaḥ iha bodhabalena mokṣaḥ
27. asya malinasya cidātmakasya tattvasya
cittatvam nanu bodhahīnaiḥ idam dṛśyate
yathā śuktau rajatatā na tu bodhavadbhiḥ
iha maurkhyeṇa bandhaḥ bodhabalena mokṣaḥ
27. The state of mind (cittatva) of this defiled essence, which is truly of the nature of consciousness, is indeed perceived by the unenlightened, just as silver is seen in a mother-of-pearl (oyster shell), but not by those who possess wisdom. Here, bondage arises from ignorance, while final liberation (mokṣa) comes through the power of knowledge.

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 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 (current chapter) 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