योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-4, chapter-37
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श्रीवसिष्ठ उवाच ।
इत्थं स्थिरतराकाराः संसारावलयोऽभितः ।
स्वभावाद्ब्रह्मणः सर्वाः पुनरायान्ति यान्ति च ॥ १ ॥
इत्थं स्थिरतराकाराः संसारावलयोऽभितः ।
स्वभावाद्ब्रह्मणः सर्वाः पुनरायान्ति यान्ति च ॥ १ ॥
śrīvasiṣṭha uvāca ,
itthaṃ sthiratarākārāḥ saṃsārāvalayo'bhitaḥ ,
svabhāvādbrahmaṇaḥ sarvāḥ punarāyānti yānti ca 1
itthaṃ sthiratarākārāḥ saṃsārāvalayo'bhitaḥ ,
svabhāvādbrahmaṇaḥ sarvāḥ punarāyānti yānti ca 1
1.
śrīvasiṣṭhaḥ uvāca ittham sthiratarākārāḥ saṃsārāvalayaḥ
abhitaḥ svabhāvāt brahmaṇaḥ sarvāḥ punaḥ āyānti yānti ca
abhitaḥ svabhāvāt brahmaṇaḥ sarvāḥ punaḥ āyānti yānti ca
1.
śrīvasiṣṭhaḥ uvāca ittham abhitaḥ sthiratarākārāḥ sarvāḥ
saṃsārāvalayaḥ brahmaṇaḥ svabhāvāt punaḥ āyānti ca yānti
saṃsārāvalayaḥ brahmaṇaḥ svabhāvāt punaḥ āyānti ca yānti
1.
Śrī Vasiṣṭha said: In this way, all these cycles of transmigration (saṃsāra), which appear very stable in form all around, repeatedly come into being and cease by the intrinsic nature (svabhāva) of Brahman (brahman).
स्वतः सर्वमिदं जातमन्योन्यं हेतुतां गतम् ।
अन्योन्यमभिनश्यत्तत्स्वत एव विलीयते ॥ २ ॥
अन्योन्यमभिनश्यत्तत्स्वत एव विलीयते ॥ २ ॥
svataḥ sarvamidaṃ jātamanyonyaṃ hetutāṃ gatam ,
anyonyamabhinaśyattatsvata eva vilīyate 2
anyonyamabhinaśyattatsvata eva vilīyate 2
2.
svataḥ sarvam idam jātam anyonyam hetutām gatam
anyonyam abhinaśyat tat svataḥ eva vilīyate
anyonyam abhinaśyat tat svataḥ eva vilīyate
2.
idam sarvam svataḥ jātam anyonyam hetutām gatam
tat anyonyam abhinaśyat svataḥ eva vilīyate
tat anyonyam abhinaśyat svataḥ eva vilīyate
2.
All of this arises spontaneously, with each part becoming the cause of another. That very creation, destroying itself through mutual interaction, dissolves by its own accord.
स्वतोऽस्पन्दोऽपि तु स्पन्दो यथाऽगाधजलोदरे ।
तथैवेयमसत्सच्च चिदेव परिदृश्यते ॥ ३ ॥
तथैवेयमसत्सच्च चिदेव परिदृश्यते ॥ ३ ॥
svato'spando'pi tu spando yathā'gādhajalodare ,
tathaiveyamasatsacca cideva paridṛśyate 3
tathaiveyamasatsacca cideva paridṛśyate 3
3.
svataḥ aspandaḥ api tu spandaḥ yathā agādhajalodare
tathā eva iyam asat sat ca cit eva paridṛśyate
tathā eva iyam asat sat ca cit eva paridṛśyate
3.
svataḥ aspandaḥ api tu spandaḥ
(asti) yathā agādhajalodare
(spandaḥ asti) tathā eva iyam
asat ca sat ca cit eva paridṛśyate
(asti) yathā agādhajalodare
(spandaḥ asti) tathā eva iyam
asat ca sat ca cit eva paridṛśyate
3.
Though intrinsically motionless, there is movement, just as there is activity within the depths of an unfathomable body of water. Similarly, this (reality) is perceived as both non-existent and existent, and indeed, solely as pure consciousness (cit).
व्योमन्येव निराकारे निदाघात्सरितो यथा ।
लक्ष्यन्ते तद्वदेवेमाश्चित्तत्त्वे सृष्टिदृष्टयः ॥ ४ ॥
लक्ष्यन्ते तद्वदेवेमाश्चित्तत्त्वे सृष्टिदृष्टयः ॥ ४ ॥
vyomanyeva nirākāre nidāghātsarito yathā ,
lakṣyante tadvadevemāścittattve sṛṣṭidṛṣṭayaḥ 4
lakṣyante tadvadevemāścittattve sṛṣṭidṛṣṭayaḥ 4
4.
vyomani eva nirākāre nidāghāt saritaḥ yathā
lakṣyante tadvat eva imāḥ cittattve sṛṣṭidṛṣṭayaḥ
lakṣyante tadvat eva imāḥ cittattve sṛṣṭidṛṣṭayaḥ
4.
yathā nidāghāt saritaḥ nirākāre vyomani eva lakṣyante
tadvat eva imāḥ sṛṣṭidṛṣṭayaḥ cittattve (lakṣyante)
tadvat eva imāḥ sṛṣṭidṛṣṭayaḥ cittattve (lakṣyante)
4.
Just as rivers appear in the formless sky only from the heat of summer (as mirages), similarly, these visions of creation are perceived within the essence of consciousness (cit).
यथा मदवशादात्मा सोऽन्यवत्प्रतिभासते ।
तथैव चित्त्वाच्चिद्धातुः स एवाऽस इव स्थितः ॥ ५ ॥
तथैव चित्त्वाच्चिद्धातुः स एवाऽस इव स्थितः ॥ ५ ॥
yathā madavaśādātmā so'nyavatpratibhāsate ,
tathaiva cittvācciddhātuḥ sa evā'sa iva sthitaḥ 5
tathaiva cittvācciddhātuḥ sa evā'sa iva sthitaḥ 5
5.
yathā madavaśāt ātmā saḥ anyavat pratibhāsate tathā
eva cittvāt cit dhātuḥ saḥ eva asat iva sthitaḥ
eva cittvāt cit dhātuḥ saḥ eva asat iva sthitaḥ
5.
yathā madavaśāt ātmā saḥ anyavat pratibhāsate,
tathā eva cittvāt cit dhātuḥ saḥ eva asat iva sthitaḥ (asti).
tathā eva cittvāt cit dhātuḥ saḥ eva asat iva sthitaḥ (asti).
5.
Just as the self (ātman), under the influence of intoxication, appears as if it were something other than itself, so too, the very element of consciousness (ciddhātu), by virtue of its nature as pure consciousness, exists as if it were non-existent.
न चेदं सदसन्नेदं तत्स्थातत्स्थतया चितः ।
नातिरिक्तातिरिक्ता च कटकादिषु हेमता ॥ ६ ॥
नातिरिक्तातिरिक्ता च कटकादिषु हेमता ॥ ६ ॥
na cedaṃ sadasannedaṃ tatsthātatsthatayā citaḥ ,
nātiriktātiriktā ca kaṭakādiṣu hematā 6
nātiriktātiriktā ca kaṭakādiṣu hematā 6
6.
na ca idam sat asat na idam tat-sthā tat-sthatayā
citaḥ na atiriktā an-atiriktā ca kaṭaka-ādiṣu hematā
citaḥ na atiriktā an-atiriktā ca kaṭaka-ādiṣu hematā
6.
ca idam na sat na asat (asti); (api tu idam) citaḥ tat-sthā tat-sthatayā (vartate).
yathā kaṭakādiṣu hematā na atiriktā ca an-atiriktā (bhavati).
yathā kaṭakādiṣu hematā na atiriktā ca an-atiriktā (bhavati).
6.
And this (universe) is neither truly existent nor truly non-existent; it abides in consciousness (cit) and by the very nature of its abiding in that (consciousness). Similarly, gold (heman) is neither entirely different nor non-different from ornaments such as bracelets.
येन शब्दं रसं रूपं गन्धं जानासि राघव ।
सोऽयमात्मा परं ब्रह्म सर्वमापूर्य संस्थितः ॥ ७ ॥
सोऽयमात्मा परं ब्रह्म सर्वमापूर्य संस्थितः ॥ ७ ॥
yena śabdaṃ rasaṃ rūpaṃ gandhaṃ jānāsi rāghava ,
so'yamātmā paraṃ brahma sarvamāpūrya saṃsthitaḥ 7
so'yamātmā paraṃ brahma sarvamāpūrya saṃsthitaḥ 7
7.
yena śabdam rasam rūpam gandham jānāsi rāghava saḥ
ayam ātmā param brahma sarvam āpūrya sam-sthitaḥ
ayam ātmā param brahma sarvam āpūrya sam-sthitaḥ
7.
rāghava,
yena (tvam) śabdam rasam rūpam gandham jānāsi,
saḥ ayam ātmā param brahma (ca asti),
sarvam āpūrya sam-sthitaḥ (ca).
yena (tvam) śabdam rasam rūpam gandham jānāsi,
saḥ ayam ātmā param brahma (ca asti),
sarvam āpūrya sam-sthitaḥ (ca).
7.
O Rāghava, that by which you perceive sound, taste, form, and smell, that very self (ātman) is the supreme (brahman), pervading everything and abiding therein.
नानैकत्वादतीतात्तु सर्वंगादमलात्मनः ।
द्वितीया कलना नास्ति काचिन्नेतरथा क्वचित् ॥ ८ ॥
द्वितीया कलना नास्ति काचिन्नेतरथा क्वचित् ॥ ८ ॥
nānaikatvādatītāttu sarvaṃgādamalātmanaḥ ,
dvitīyā kalanā nāsti kācinnetarathā kvacit 8
dvitīyā kalanā nāsti kācinnetarathā kvacit 8
8.
na an-ekatvāt atītāt tu sarva-aṅgāt amala-ātmanaḥ
dvitīyā kalanā na asti kācit na itarathā kvacit
dvitīyā kalanā na asti kācit na itarathā kvacit
8.
tu an-ekatvāt atītāt sarva-aṅgāt amala-ātmanaḥ (eva) dvitīyā kācit kalanā na asti,
na ca itarathā kvacit (asti).
na ca itarathā kvacit (asti).
8.
But from the stainless self (ātman), which is all-pervading and beyond any notion of multiplicity, no second conception (or dualistic notion) arises at all; nor is there any other way, anywhere.
राम भावनादन्यस्य भावाभावाः शुभाशुभाः ।
सृष्टयः परिकल्प्यन्तेऽनात्मन्येवाथवात्मनि ॥ ९ ॥
सृष्टयः परिकल्प्यन्तेऽनात्मन्येवाथवात्मनि ॥ ९ ॥
rāma bhāvanādanyasya bhāvābhāvāḥ śubhāśubhāḥ ,
sṛṣṭayaḥ parikalpyante'nātmanyevāthavātmani 9
sṛṣṭayaḥ parikalpyante'nātmanyevāthavātmani 9
9.
rāma bhāvanāt anyasya bhāvābhāvāḥ śubhāśubhāḥ
sṛṣṭayaḥ parikalpyante anātmani eva athavā ātmani
sṛṣṭayaḥ parikalpyante anātmani eva athavā ātmani
9.
rāma anyasya bhāvanāt śubhāśubhāḥ bhāvābhāvāḥ
sṛṣṭayaḥ anātmani eva athavā ātmani parikalpyante
sṛṣṭayaḥ anātmani eva athavā ātmani parikalpyante
9.
O Rama, distinct from the pure awareness of the Self (ātman), the various good and bad existences (bhāva) and non-existences (abhāva) - which are ultimately creations - are merely conceived to reside either in the non-Self or indeed, within the Self (ātman) itself.
यस्मादात्मनो व्यतिरिक्ते वस्तुनि सिद्धे सति तत्रेच्छा प्रवर्तते ।
यत्र स्वात्मनो व्यतिरिक्तं न किंचिदपि संभवति तत्रात्मा किमिव वाञ्छन्किमनुस्मरन्धावतु किमुपैतु ॥ १० ॥
यत्र स्वात्मनो व्यतिरिक्तं न किंचिदपि संभवति तत्रात्मा किमिव वाञ्छन्किमनुस्मरन्धावतु किमुपैतु ॥ १० ॥
yasmādātmano vyatirikte vastuni siddhe sati tatrecchā pravartate ,
yatra svātmano vyatiriktaṃ na kiṃcidapi saṃbhavati tatrātmā kimiva vāñchankimanusmarandhāvatu kimupaitu 10
yatra svātmano vyatiriktaṃ na kiṃcidapi saṃbhavati tatrātmā kimiva vāñchankimanusmarandhāvatu kimupaitu 10
10.
yasmāt ātmanaḥ vyatirikte vastuni siddhe sati
tatra icchā pravartate yatra svātmanaḥ
vyatiriktam na kiṃcit api sambhavati tatra ātmā kim
iva vāñchan kim anusmaran dhāvatu kim upaitu
tatra icchā pravartate yatra svātmanaḥ
vyatiriktam na kiṃcit api sambhavati tatra ātmā kim
iva vāñchan kim anusmaran dhāvatu kim upaitu
10.
yasmāt ātmanaḥ vyatirikte vastuni siddhe sati
tatra icchā pravartate yatra svātmanaḥ
vyatiriktam kiṃcit api na sambhavati tatra ātmā kim
iva vāñchan kim anusmaran dhāvatu kim upaitu
tatra icchā pravartate yatra svātmanaḥ
vyatiriktam kiṃcit api na sambhavati tatra ātmā kim
iva vāñchan kim anusmaran dhāvatu kim upaitu
10.
Because when an object distinct from the Self (ātman) is established as real, desire (icchā) arises towards it. However, where nothing whatsoever exists apart from one's own Self (ātman), what would the Self (ātman) desire? Remembering what would it pursue, and what would it strive to attain?
अत इदमीहितमिदमनीहितमित्यात्मानं न स्पृशन्ति विकल्पाः ।
अतो निरिच्छतायामात्मा न किंचिदपि करोति कर्तृकरणकर्मणामेकत्वात् न क्वचित्तिष्ठत्याधाराधेययोरेकत्वात् नच निरिच्छस्यात्मनो नैष्कर्म्यमभिमतम् द्वितीयायाः कल्पनाया अभावात् ॥ ११ ॥
अतो निरिच्छतायामात्मा न किंचिदपि करोति कर्तृकरणकर्मणामेकत्वात् न क्वचित्तिष्ठत्याधाराधेययोरेकत्वात् नच निरिच्छस्यात्मनो नैष्कर्म्यमभिमतम् द्वितीयायाः कल्पनाया अभावात् ॥ ११ ॥
ata idamīhitamidamanīhitamityātmānaṃ na spṛśanti vikalpāḥ ,
ato niricchatāyāmātmā na kiṃcidapi karoti kartṛkaraṇakarmaṇāmekatvāt na kvacittiṣṭhatyādhārādheyayorekatvāt naca niricchasyātmano naiṣkarmyamabhimatam dvitīyāyāḥ kalpanāyā abhāvāt 11
ato niricchatāyāmātmā na kiṃcidapi karoti kartṛkaraṇakarmaṇāmekatvāt na kvacittiṣṭhatyādhārādheyayorekatvāt naca niricchasyātmano naiṣkarmyamabhimatam dvitīyāyāḥ kalpanāyā abhāvāt 11
11.
ataḥ idam īhitam idam anīhitam iti ātmānam na spṛśanti vikalpāḥ
ataḥ niricchatāyām ātmā na kiṃcit api karoti kartṛkaraṇakarmaṇām
ekatvāt na kvacit tiṣṭhati ādhārādheyayoḥ ekatvāt na ca niricchasya
ātmanaḥ naiṣkarmyam abhimatam dvitīyāyāḥ kalpanāyāḥ abhāvāt
ataḥ niricchatāyām ātmā na kiṃcit api karoti kartṛkaraṇakarmaṇām
ekatvāt na kvacit tiṣṭhati ādhārādheyayoḥ ekatvāt na ca niricchasya
ātmanaḥ naiṣkarmyam abhimatam dvitīyāyāḥ kalpanāyāḥ abhāvāt
11.
ataḥ idam īhitam,
idam anīhitam iti vikalpāḥ ātmānam na spṛśanti.
ataḥ niricchatāyām kartṛkaraṇakarmaṇām ekatvāt ātmā kiṃcit api na karoti.
ādhārādheyayoḥ ekatvāt kvacit na tiṣṭhati.
ca dvitiyāyāḥ kalpanāyāḥ abhāvāt niricchasya ātmanaḥ naiṣkarmyam na abhimatam.
idam anīhitam iti vikalpāḥ ātmānam na spṛśanti.
ataḥ niricchatāyām kartṛkaraṇakarmaṇām ekatvāt ātmā kiṃcit api na karoti.
ādhārādheyayoḥ ekatvāt kvacit na tiṣṭhati.
ca dvitiyāyāḥ kalpanāyāḥ abhāvāt niricchasya ātmanaḥ naiṣkarmyam na abhimatam.
11.
Therefore, mental distinctions (vikalpa) such as 'this is desired' and 'this is not desired' do not affect the Self (ātman). Consequently, in a state of desirelessness, the Self (ātman) performs no action whatsoever, owing to the inherent oneness of the agent, the instrument, and the action itself. It does not reside anywhere, due to the identity of the container and the contained. Moreover, freedom from action (karma) is not even considered desirable for the desireless Self (ātman), given the absolute absence of any secondary conception or duality.
नेतरा जानासि राम त्वमियं ब्रह्मसंस्थितिः ।
सर्वद्वन्द्वविनिर्मुक्तः कर्ता भव गतज्वरः ॥ १२ ॥
सर्वद्वन्द्वविनिर्मुक्तः कर्ता भव गतज्वरः ॥ १२ ॥
netarā jānāsi rāma tvamiyaṃ brahmasaṃsthitiḥ ,
sarvadvandvavinirmuktaḥ kartā bhava gatajvaraḥ 12
sarvadvandvavinirmuktaḥ kartā bhava gatajvaraḥ 12
12.
na itarā jānāsi rāma tvam iyam brahmasaṃsthitiḥ
sarvadvandvavinirmuktaḥ kartā bhava gatajvaraḥ
sarvadvandvavinirmuktaḥ kartā bhava gatajvaraḥ
12.
rāma,
tvam itarā na jānāsi,
iyam brahmasaṃsthitiḥ.
sarvadvandvavinirmuktaḥ gatajvaraḥ kartā bhava.
tvam itarā na jānāsi,
iyam brahmasaṃsthitiḥ.
sarvadvandvavinirmuktaḥ gatajvaraḥ kartā bhava.
12.
O Rama, you know this truth already; this is the state of being established in Brahman (brahman). Become an agent (kartā) freed from all dualities (dvandva) and released from all distress.
अन्यच्च राघव पुनः
पुनः कृत्वा कृत्वा बहुविधमिदं कर्म तरसा त्वया प्राप्यं किं तद्वद यदुचितं भूतकरणात् ।
अकर्तृत्वे वास्था भवतु तव चाप्यागमवतो भव स्वस्थः स्वच्छः स्तिमित इव निर्वातजलधिः ॥ १३ ॥ anyacca rāghava punaḥ punaḥ kṛtvā kṛtvā bahuvidhamidaṃ karma tarasā tvayā prāpyaṃ kiṃ tadvada yaducitaṃ bhūtakaraṇāt ।
akartṛtve vāsthā bhavatu tava cāpyāgamavato bhava svasthaḥ svacchaḥ stimita iva nirvātajaladhiḥ ।
।
13 ।
।
अकर्तृत्वे वास्था भवतु तव चाप्यागमवतो भव स्वस्थः स्वच्छः स्तिमित इव निर्वातजलधिः ॥ १३ ॥ anyacca rāghava punaḥ punaḥ kṛtvā kṛtvā bahuvidhamidaṃ karma tarasā tvayā prāpyaṃ kiṃ tadvada yaducitaṃ bhūtakaraṇāt ।
akartṛtve vāsthā bhavatu tava cāpyāgamavato bhava svasthaḥ svacchaḥ stimita iva nirvātajaladhiḥ ।
।
13 ।
।
अन्यच्च राघव पुनः
पुनः कृत्वा कृत्वा बहुविधमिदं कर्म तरसा त्वया प्राप्यं किं तद्वद यदुचितं भूतकरणात् ।
अकर्तृत्वे वास्था भवतु तव चाप्यागमवतो भव स्वस्थः स्वच्छः स्तिमित इव निर्वातजलधिः ॥ १३ ॥
अकर्तृत्वे वास्था भवतु तव चाप्यागमवतो भव स्वस्थः स्वच्छः स्तिमित इव निर्वातजलधिः ॥ १३ ॥
13.
anyat ca rāghava punaḥ punaḥ kṛtvā kṛtvā bahuvidham idam
karma tarasā tvayā prāpyam kim tat vada yat ucitam
bhūtakaṛaṇāt akartṛtve vā asthā bhavatu tava ca api āgamavataḥ
bhava svasthaḥ svacchaḥ stimitaḥ iva nirvātajaladhiḥ
karma tarasā tvayā prāpyam kim tat vada yat ucitam
bhūtakaṛaṇāt akartṛtve vā asthā bhavatu tava ca api āgamavataḥ
bhava svasthaḥ svacchaḥ stimitaḥ iva nirvātajaladhiḥ
13.
rāghava anyat ca punaḥ punaḥ kṛtvā kṛtvā idam bahuvidham
karma tarasā tvayā prāpyam kim yat ucitam bhūtakaṛaṇāt
tat vada vā tava āgamavataḥ api akartṛtve asthā bhavatu
svasthaḥ svacchaḥ stimitaḥ iva nirvātajaladhiḥ bhava
karma tarasā tvayā prāpyam kim yat ucitam bhūtakaṛaṇāt
tat vada vā tava āgamavataḥ api akartṛtve asthā bhavatu
svasthaḥ svacchaḥ stimitaḥ iva nirvātajaladhiḥ bhava
13.
And furthermore, O Rāghava, tell me, what is truly appropriate for you to attain by repeatedly performing these various actions with great vigor, considering the nature of created beings? Instead, even for you, who possesses scriptural knowledge (āgama), let your firm conviction be in non-doership. Be established in your own self (svasthaḥ), pure, and still, like a windless ocean.
गत्वा सुदूरमपि यत्नवता जवेन नासाद्यते तदिह येन सुपूर्णतैति ।
मत्वेति मा व्रज पदार्थगणान्धिया त्वं न त्वं त्वमेव परमार्थतया चिदात्मा ॥ १४ ॥
मत्वेति मा व्रज पदार्थगणान्धिया त्वं न त्वं त्वमेव परमार्थतया चिदात्मा ॥ १४ ॥
gatvā sudūramapi yatnavatā javena nāsādyate tadiha yena supūrṇataiti ,
matveti mā vraja padārthagaṇāndhiyā tvaṃ na tvaṃ tvameva paramārthatayā cidātmā 14
matveti mā vraja padārthagaṇāndhiyā tvaṃ na tvaṃ tvameva paramārthatayā cidātmā 14
14.
gatvā sudūram api yatnavatā javena na
āsādyate tat iha yena supūrṇatā eti
matvā iti mā vraja padārthagaṇāndhiyā tvam
na tvam eva paramārthatayā cit ātmā
āsādyate tat iha yena supūrṇatā eti
matvā iti mā vraja padārthagaṇāndhiyā tvam
na tvam eva paramārthatayā cit ātmā
14.
yatnavatā javena sudūram api gatvā,
yena supūrṇatā eti,
tat iha na āsādyate.
iti matvā,
tvam padārthagaṇāndhiyā mā vraja.
tvam na tvam eva,
paramārthatayā cit ātmā (asi).
yena supūrṇatā eti,
tat iha na āsādyate.
iti matvā,
tvam padārthagaṇāndhiyā mā vraja.
tvam na tvam eva,
paramārthatayā cit ātmā (asi).
14.
Even by those striving with great effort and speed, having traversed vast distances, that (which brings perfect fullness) is not attained here (in this world). Realizing this, do not wander off deluded by the multitude of material objects. You are not merely yourself (the individual ego), but in ultimate reality (paramārtha) you are indeed the conscious Self (cit-ātman).
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
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 (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 (current chapter)
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