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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-57

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श्रीवसिष्ठ उवाच ।
यदात्ममरिचस्यान्तश्चित्त्वात्तीक्ष्णत्ववेदनम् ।
तदहंतादि भेदादि देशकालादि चेत्यतः ॥ १ ॥
śrīvasiṣṭha uvāca ,
yadātmamaricasyāntaścittvāttīkṣṇatvavedanam ,
tadahaṃtādi bhedādi deśakālādi cetyataḥ 1
1. yat ātma-maricasya antaḥ cittvāt tīkṣṇatva-vedanam
| tat ahaṃtā-ādi bheda-ādi deśakāla-ādi ca iti ataḥ
1. yat ātma-maricasya antaḥ cittvāt tīkṣṇatva-vedanam,
tat ataḥ ahaṃtā-ādi,
bheda-ādi ca deśakāla-ādi iti.
1. Sri Vasishtha said: Just as within the 'chili' of the self (ātman), the experience of its inherent sharpness arises through consciousness, so too, from this (same consciousness), concepts such as the ego (ahaṃtā), distinctions, and ideas of space and time arise.
यदात्मलवणस्यान्तश्चित्त्वाल्लवणवेदनम् ।
तदहंतादि भेदादि देशकालादि मत्स्थितम् ॥ २ ॥
yadātmalavaṇasyāntaścittvāllavaṇavedanam ,
tadahaṃtādi bhedādi deśakālādi matsthitam 2
2. yat ātma-lavaṇasya antaḥ cittvāt lavaṇa-vedanam |
tat ahaṃtā-ādi bheda-ādi deśakāla-ādi matsthitam
2. yat ātma-lavaṇasya antaḥ cittvāt lavaṇa-vedanam,
tat ahaṃtā-ādi,
bheda-ādi,
deśakāla-ādi [ca sarvam] matsthitam.
2. Just as within the 'salt' of the self (ātman), the experience of saltiness arises through consciousness, so too, the ego (ahaṃtā) and other distinctions, including those of space and time, are all situated within me (the ultimate consciousness).
स्वतो यदन्तरात्मेक्षोश्चित्त्वान्माधुर्यवेदनम् ।
तदहंतादि भेदादि जगत्तत्त्वादि जृम्भितम् ॥ ३ ॥
svato yadantarātmekṣościttvānmādhuryavedanam ,
tadahaṃtādi bhedādi jagattattvādi jṛmbhitam 3
3. svataḥ yat antarātma-īkṣoḥ cittvāt mādhuryavedanam |
tat ahaṃtā-ādi bheda-ādi jagat-tattva-ādi jṛmbhitam ||
3. yat svataḥ antarātma-īkṣoḥ cittvāt mādhuryavedanam,
tat ahaṃtā-ādi bheda-ādi jagat-tattva-ādi jṛmbhitam.
3. That inherent experience of sweetness, arising from the consciousness of the inner Self (ātman), is the manifestation of the essential nature (tattva) of the world, emerging through distinctions like ego (ahaṅkāra) and others.
स्वतो यदात्मदृषदश्चित्त्वात्काठिन्यवेदनम् ।
तदहंतादि भेदादि देशकालादितां गतम् ॥ ४ ॥
svato yadātmadṛṣadaścittvātkāṭhinyavedanam ,
tadahaṃtādi bhedādi deśakālāditāṃ gatam 4
4. svataḥ yat ātma-dṛṣadaḥ cittvāt kāṭhinyavedanam |
tat ahaṃtā-ādi bheda-ādi deśa-kāla-ādi-tām gatam ||
4. yat svataḥ ātma-dṛṣadaḥ cittvāt kāṭhinyavedanam,
tat ahaṃtā-ādi bheda-ādi deśa-kāla-ādi-tām gatam.
4. That inherent experience of hardness, arising from the consciousness of the Self's (ātman) stone-like nature, has, through differentiations like ego (ahaṅkāra) and others, attained the state of space, time, and so on.
स्वतो यदात्मशैलस्य ज्ञतया जाड्यवेदनम् ।
तदहंतादि भेदादि भुवनादीति संस्थितम् ॥ ५ ॥
svato yadātmaśailasya jñatayā jāḍyavedanam ,
tadahaṃtādi bhedādi bhuvanādīti saṃsthitam 5
5. svataḥ yat ātma-śailasya jñatayā jāḍyavedanam | tat
ahaṃtā-ādi bheda-ādi bhuvana-ādi iti saṃsthitam ||
5. yat svataḥ ātma-śailasya jñatayā jāḍyavedanam,
tat ahaṃtā-ādi bheda-ādi bhuvana-ādi iti saṃsthitam.
5. That inherent experience of inertia, arising from the Self's (ātman) mountain-like nature through its cognized state, has, through differentiations like ego (ahaṅkāra) and others, become established as worlds (bhuvana) and so on.
स्वतो यदात्मतो यस्य चिद्द्रवत्वादिवर्तनम् ।
तदावर्ताद्यहंतादिभेदाद्याकारिता इव ॥ ६ ॥
svato yadātmato yasya ciddravatvādivartanam ,
tadāvartādyahaṃtādibhedādyākāritā iva 6
6. svataḥ yat ātmatas yasya cit-dravatva-ādi vartanam |
tat āvarta-ādi ahaṃtā-ādi bheda-ādi ā-kāritā iva ||
6. yat svataḥ yasya ātmatas cit-dravatva-ādi vartanam,
tat āvarta-ādi ahaṃtā-ādi bheda-ādi ā-kāritā iva.
6. That inherent flow, which is the liquidity of consciousness and so on, originating from the Self (ātman), appears as if shaped by forms such as whirls (āvarta), ego (ahaṅkāra), and various distinctions.
स्वतो यदात्मवृक्षस्य शाखादिस्तस्य वेदनम् ।
तदहंतादि भेदादि भुवनादीव सत्स्फुरत् ॥ ७ ॥
svato yadātmavṛkṣasya śākhādistasya vedanam ,
tadahaṃtādi bhedādi bhuvanādīva satsphurat 7
7. svataḥ yadā ātma-vṛkṣasya śākhā-ādiḥ tasya vedanam
tat ahaṃtā-ādi bheda-ādi bhuvana-ādi iva sat-sphurat
7. yadā ātma-vṛkṣasya śākhā-ādiḥ svataḥ vedanam tat
ahaṃtā-ādi bheda-ādi bhuvana-ādi iva sat-sphurat
7. When the branches and other aspects of the tree of the Self (ātman) are perceived spontaneously, then that very perception, characterized by ego (ahaṃtā) and various distinctions, truly manifests, just like worlds and other phenomena.
यदात्मगगनस्यान्तश्चित्त्वाच्छून्यत्ववेदनम् ।
तदहंतादि भेदादि भुवनादीति भावनम् ॥ ८ ॥
yadātmagaganasyāntaścittvācchūnyatvavedanam ,
tadahaṃtādi bhedādi bhuvanādīti bhāvanam 8
8. yadā ātma-gaganasyāntaḥ cittvāt śūnyatva-vedanam
tat ahaṃtā-ādi bheda-ādi bhuvana-ādi iti bhāvanam
8. yadā ātma-gaganasyāntaḥ cittvāt śūnyatva-vedanam
tat ahaṃtā-ādi bheda-ādi bhuvana-ādi iti bhāvanam
8. When, within the sky-like expanse of the Self (ātman), a perception of emptiness arises from its very nature as consciousness (cit), then that perception, characterized by ego (ahaṃtā) and various distinctions, is conceived as worlds and other phenomena.
यदात्मगगनस्यान्तश्चित्त्वात्सौषिर्यवेदनम् ।
तदहंतादि भेदादि शरीरादि च दीपितम् ॥ ९ ॥
yadātmagaganasyāntaścittvātsauṣiryavedanam ,
tadahaṃtādi bhedādi śarīrādi ca dīpitam 9
9. yadā ātma-gaganasyāntaḥ cittvāt sauṣirya-vedanam
tat ahaṃtā-ādi bheda-ādi śarīra-ādi ca dīpitam
9. yadā ātma-gaganasyāntaḥ cittvāt sauṣirya-vedanam
tat ahaṃtā-ādi bheda-ādi śarīra-ādi ca dīpitam
9. When, within the sky-like expanse of the Self (ātman), a perception of hollowness arises from its very nature as consciousness (cit), then that [state], characterized by ego (ahaṃtā) and various distinctions, also causes bodies and other physical forms to be manifested.
स्वतो यदात्मकुड्यस्य नैरन्तर्यं निरन्तरम् ।
तदहंतादिभेदेन चित्ताद्वहिरिव स्थितम् ॥ १० ॥
svato yadātmakuḍyasya nairantaryaṃ nirantaram ,
tadahaṃtādibhedena cittādvahiriva sthitam 10
10. svataḥ yadā ātma-kuḍyasya nairantaryam nirantaram
tat ahaṃtā-ādi-bhedena cittāt bahiḥ iva sthitam
10. svataḥ yadā ātma-kuḍyasya nairantaryam nirantaram
tat ahaṃtā-ādi-bhedena cittāt bahiḥ iva sthitam
10. When the continuous nature (nairantaryam) of the wall-like Self (ātman) is intrinsically uninterrupted, then that [uninterrupted state], through the distinctions of ego (ahaṃtā) and other differences, appears as if it is situated outside the mind (citta).
स्वतो यदात्मसत्तायाश्चित्त्वात्सत्त्वैकवेदनम् ।
तदहंतादि भेदादि चेतनानीतिवत्स्थितम् ॥ ११ ॥
svato yadātmasattāyāścittvātsattvaikavedanam ,
tadahaṃtādi bhedādi cetanānītivatsthitam 11
11. svataḥ yat ātmasattāyāḥ cittvāt sattvaikavedanam
tat ahaṃtā-ādi bheda-ādi cetanā anīti-vat sthitam
11. svataḥ yat ātmasattāyāḥ cittvāt sattvaikavedanam
tat ahaṃtā-ādi bheda-ādi cetanā anīti-vat sthitam
11. When, by itself, from the existence of the Self (ātman) and from its conscious nature (cittvāt), there is the sole cognition of reality (sattvaikavedanam), then that (tat) - the ego (ahaṃtā) and other distinctions (bheda-ādi), and even consciousness (cetanā) - is established (sthitam) as if it were an anomaly (anīti-vat).
अन्तरात्मप्रकाशस्य स्वतो यदवभासनम् ।
तदहंतादि चित्त्वादि जीव इत्येव वेद सः ॥ १२ ॥
antarātmaprakāśasya svato yadavabhāsanam ,
tadahaṃtādi cittvādi jīva ityeva veda saḥ 12
12. antarātmaprakāśasya svataḥ yat avabhāsanam tat
ahaṃtā-ādi cittva-ādi jīvaḥ iti eva veda saḥ
12. antarātmaprakāśasya svataḥ yat avabhāsanam tat
saḥ ahaṃtā-ādi cittva-ādi jīvaḥ iti eva veda
12. That manifestation (yat avabhāsanam) which spontaneously (svataḥ) arises from the light of the inner Self (ātman) (antarātmaprakāśasya) – that (tat) he (saḥ) indeed (eva) knows (veda) as nothing but (iti eva) the individual soul (jīva), [defined by] ego (ahaṃtā) and similar things, and by the nature of consciousness (cittva) and similar things.
अन्तरस्ति यदात्मेन्दोश्चिद्रूपं चिद्रसायनम् ।
स्वत आस्वादितं तेन तदहंतादिनोदितम् ॥ १३ ॥
antarasti yadātmendościdrūpaṃ cidrasāyanam ,
svata āsvāditaṃ tena tadahaṃtādinoditam 13
13. antaram asti yat ātma-indoḥ cit-rūpam cit-rasāyanam
svataḥ āsvāditam tena tat ahaṃtā-ādinā uditam
13. antaram yat ātma-indoḥ cit-rūpam cit-rasāyanam asti,
tena svataḥ āsvāditam tat ahaṃtā-ādinā uditam
13. That which is within (antaram asti), the conscious form (cit-rūpam) and conscious elixir (cit-rasāyanam) of the Self-moon (ātman-indu) – when that (yat) is spontaneously (svataḥ) tasted (āsvāditam) by him (tena), that (tat) is then manifested (uditam) through ego (ahaṃtā) and similar faculties.
परमात्मगुडस्यान्तर्यच्चित्स्वादूदयात्मकम् ।
तदेवास्वाद्यते तेन स्वतोऽहंतादि नान्तरे ॥ १४ ॥
paramātmaguḍasyāntaryaccitsvādūdayātmakam ,
tadevāsvādyate tena svato'haṃtādi nāntare 14
14. paramātma-guḍasya antaram yat cit-svāda-udaya-ātmakam
tat eva āsvādyate tena svataḥ ahaṃtā-ādi na antare
14. paramātma-guḍasya antaram yat cit-svāda-udaya-ātmakam tat eva tena svataḥ āsvādyate,
ahaṃtā-ādi na antare
14. That which is within the essence of the Supreme Self (paramātman), which manifests as the arising of the taste of consciousness (cit-svāda-udaya-ātmakam) – that alone (tat eva) is experienced (āsvādyate) by him (tena) spontaneously (svataḥ); it is not [experienced] by ego (ahaṃtā) and similar things, nor from within [such a limited sphere] (na antare).
परमात्ममणेश्चित्त्वाद्यदन्तः कचनं स्वयम् ।
चेतनात्मपदे चान्तरहमित्यादि वेत्त्यसौ ॥ १५ ॥
paramātmamaṇeścittvādyadantaḥ kacanaṃ svayam ,
cetanātmapade cāntarahamityādi vettyasau 15
15. paramātma-maṇeḥ cittvāt yat antaḥ kacanam svayam
cetanātma-pade ca antaḥ aham iti ādi vetti asau
15. asau yat paramātma-maṇeḥ cittvāt antaḥ svayam
kacanam ca cetanātma-pade antaḥ aham iti ādi vetti
15. That very self (ātman), which by its own nature shines forth from within the consciousness (citta) jewel of the Supreme Self (paramātman), also experiences itself as 'I' and so on, within the realm of conscious existence.
न च किंचन वेत्त्यन्तर्वेद्यस्यासंभवादिह ।
न चास्वादयति स्वादु स्वाद्यस्यासंभवादयम् ॥ १६ ॥
na ca kiṃcana vettyantarvedyasyāsaṃbhavādiha ,
na cāsvādayati svādu svādyasyāsaṃbhavādayam 16
16. na ca kiñcana vetti antar vedyasya asaṃbhavāt iha
na ca āsvādayati svādu svādyasya asaṃbhavāt ayam
16. ayam iha antar kiñcana na vetti vedyasya asaṃbhavāt
ca ayam svādu na āsvādayati svādyasya asaṃbhavāt
16. This (Self) neither knows anything within, because there is no knowable object (vedya) here, nor does it taste anything enjoyable, because there is no object to be tasted (svādya).
न च किंचिच्चिनोत्यन्तश्चेत्यस्यासंभवे सति ।
विन्दते न च वा किंचिद्वेद्यस्यासंभवादसौ ॥ १७ ॥
na ca kiṃciccinotyantaścetyasyāsaṃbhave sati ,
vindate na ca vā kiṃcidvedyasyāsaṃbhavādasau 17
17. na ca kiñcit cinoti antar cetyasya asaṃbhave sati
vindate na ca vā kiñcit vedyasya asaṃbhavāt asau
17. asau ca antar kiñcit na cinoti cetyasya asaṃbhave
sati ca vā asau kiñcit na vindate vedyasya asaṃbhavāt
17. And the self (ātman) neither discerns anything within, as there is no perceivable object (cetya) present, nor does that (self) find anything at all, due to the impossibility of a knowable object (vedya).
असदाभास एवात्मा अनन्तो भरिताकृतिः ।
स्थितः सदैवैकघनो महाशैल इवात्मनि ॥ १८ ॥
asadābhāsa evātmā ananto bharitākṛtiḥ ,
sthitaḥ sadaivaikaghano mahāśaila ivātmani 18
18. asat ābhāsaḥ eva ātmā anantaḥ bharitākṛtiḥ
sthitaḥ sadā eva ekaghanaḥ mahāśailaḥ iva ātmani
18. ātmā asat ābhāsaḥ eva anantaḥ bharitākṛtiḥ sadā
eva ātmani sthitaḥ ekaghanaḥ iva mahāśailaḥ
18. The self (ātman) is truly an appearance of the non-existent (i.e., not an empirical reality), yet it is infinite and complete in form. It always remains as a single, solid mass, like a great mountain, within itself (ātman).
अनया तु वचोभङ्ग्या मया ते रघुनन्दन ।
नाहंतादिजगत्तादिभेदोस्तीति निदर्शितम् ॥ १९ ॥
anayā tu vacobhaṅgyā mayā te raghunandana ,
nāhaṃtādijagattādibhedostīti nidarśitam 19
19. anayā tu vacobhaṅgyā mayā te raghunandana na
ahaṃtā ādi jagattā ādi bhedaḥ asti iti nidarśitam
19. raghunandana,
mayā anayā vacobhaṅgyā te tu (idam) nidarśitam - (yat) na ahaṃtā ādi jagattā ādi bhedaḥ asti iti
19. But, O descendant of Raghu, through this way of speaking, I have shown you that there is no difference between the sense of ego (ahaṅtā) and the nature of the world (jagattā), and so forth.
न चित्तमस्ति नो चेता न जगत्तादिविभ्रमः ।
वृष्टमूकाम्बुदसितं शान्तं शाम्यति केवलम् ॥ २० ॥
na cittamasti no cetā na jagattādivibhramaḥ ,
vṛṣṭamūkāmbudasitaṃ śāntaṃ śāmyati kevalam 20
20. na cittam asti na cetā na jagattādivibhramaḥ
vṛṣṭamūkāmbudasitam śāntam śāmyati kevalam
20. cittam na asti,
cetā na,
jagattādivibhramaḥ na.
kevalam vṛṣṭamūkāmbudasitam śāntam śāmyati.
20. There is no mind (citta), no consciousness, and no illusion of world-ness. Only that which is peaceful subsides, like a silent cloud that has rained and settled.
यथावर्तादितामेति द्रवत्वाद्वारि वारिणि ।
तदाहंतादितामेति ज्ञप्ता ज्ञप्तौ ज्ञ आत्मनि ॥ २१ ॥
yathāvartāditāmeti dravatvādvāri vāriṇi ,
tadāhaṃtāditāmeti jñaptā jñaptau jña ātmani 21
21. yathā āvarta āditām eti dravatvāt vāri vāriṇi
tadā ahaṃtā āditām eti jñaptā jñaptau jñaḥ ātmani
21. yathā vāriṇi vāri dravatvāt āvarta āditām eti,
tadā jñaḥ ātmani jñaptau ahaṃtā āditām eti.
21. Just as water, due to its fluidity, becomes a whirlpool and other forms within water itself, similarly, the knower (jña) within the self (ātman) experiences the state of ego (ahaṅtā) and other such modifications within consciousness (jñapti).
यथा द्रवत्वं पयसि यथा स्पन्दः सदागतौ ।
अहंतादेशकालादि तथा ज्ञे ज्ञप्तिमात्रके ॥ २२ ॥
yathā dravatvaṃ payasi yathā spandaḥ sadāgatau ,
ahaṃtādeśakālādi tathā jñe jñaptimātrake 22
22. yathā dravatvam payasi yathā spandaḥ sadāgatau
ahaṃtā deśakāla ādi tathā jñe jñaptimātrake
22. yathā dravatvam payasi (asti),
yathā spandaḥ sadāgatau (asti),
tathā ahaṃtā deśakāla ādi jñe jñaptimātrake (asti).
22. Just as fluidity resides in milk (or water) and motion in the ever-moving wind, similarly, the sense of ego (ahaṅtā), space, time, and so forth, exist within the known (principle) that is mere consciousness (jñapti).
ज्ञो ज्ञतायां शिव ज्ञानं जानाति ज्ञानबृंहया ।
ज्ञायतेऽहंतदि ज्ञेन जीवादीत्यभिजीवनैः ॥ २३ ॥
jño jñatāyāṃ śiva jñānaṃ jānāti jñānabṛṃhayā ,
jñāyate'haṃtadi jñena jīvādītyabhijīvanaiḥ 23
23. jñaḥ jñatāyām śivajñānam jānāti jñānabṛṃhayā
jñāyate ahaṃtadi jñena jīvādi iti abhijīvanaiḥ
23. jñaḥ jñatāyām jñānabṛṃhayā śivajñānam jānāti.
ahaṃtadi jñena jīvādi iti abhijīvanaiḥ jñāyate.
23. The knower, in the state of knowing, ascertains pure knowledge through the expansion of knowledge. This truth is known by the knower within the realm of the 'I-sense' (ahaṃtā), and thus the individual soul (jīva) and similar entities are understood by those who truly live.
यथोदेति ययाऽज्ञस्य तृप्तिर्ज्ञानेन यादृशी ।
अनन्ये वान्यता बुद्धा स तथा जृम्भते तया ॥ २४ ॥
yathodeti yayā'jñasya tṛptirjñānena yādṛśī ,
ananye vānyatā buddhā sa tathā jṛmbhate tayā 24
24. yathā udeti yayā ajñasya tṛptiḥ jñānena yādṛśī
anananye vā anyatā buddhā saḥ tathā jṛmbhate tayā
24. yathā yayā jñānena ajñasya yādṛśī tṛptiḥ udeti (tathā) anananye vā anyatā buddhā saḥ tayā tathā jṛmbhate.
24. Just as the ignorant person achieves a specific kind of satisfaction through the knowledge that brings it forth, similarly, whether the truth of non-difference or difference is comprehended, he (the enlightened one) expands and flourishes by that understanding.
जीवनं ज्ञातता ज्ञाता जीवनं जीवजीवनम् ।
अत्यन्तमस्ति नो भेदश्चिद्रूपत्वे ज्ञजीवयोः ॥ २५ ॥
jīvanaṃ jñātatā jñātā jīvanaṃ jīvajīvanam ,
atyantamasti no bhedaścidrūpatve jñajīvayoḥ 25
25. jīvanam jñātatā jñātā jīvanam jīvajīvanam
atyantam asti na bhedaḥ cit-rūpatve jña-jīvayoḥ
25. jīvanam jñātatā,
jñātā,
jīvanam jīvajīvanam (asti) .
jña-jīvayoḥ cit-rūpatve atyantam bhedaḥ na asti.
25. Life is the state of being known, it is the knower; indeed, life is the very life of the individual soul (jīva). There is absolutely no difference between the knower and the individual soul (jīva) in their essential nature as consciousness (cit).
यथा ज्ञजीवयोर्नास्ति भेदो नाम तथैतयोः ।
भेदोऽस्ति न ज्ञशिवयोर्विद्धि शान्तमखण्डितम् ॥ २६ ॥
yathā jñajīvayornāsti bhedo nāma tathaitayoḥ ,
bhedo'sti na jñaśivayorviddhi śāntamakhaṇḍitam 26
26. yathā jña-jīvayoḥ na asti bhedaḥ nāma tathā etayoḥ
bhedaḥ asti na jña-śivayoḥ viddhi śāntam akhaṇḍitam
26. yathā jña-jīvayoḥ nāma bhedaḥ na asti,
tathā jña-śivayoḥ etayoḥ bhedaḥ na asti.
śāntam akhaṇḍitam (tat) viddhi.
26. Just as there is truly no difference between the knower and the individual soul (jīva), similarly, understand that there is no difference between the knower and Śiva, who is ever tranquil and unbroken.
सर्वं प्रशान्तमजमेकमनादिमध्यमाभास्वरं स्वदनमात्रमचेत्यचिह्नम् ।
सर्वं प्रशान्तमिति शब्दमयी तु दृष्टिर्बोधार्थमेव हि मुधैव तदोमितीदम् ॥ २७ ॥
sarvaṃ praśāntamajamekamanādimadhyamābhāsvaraṃ svadanamātramacetyacihnam ,
sarvaṃ praśāntamiti śabdamayī tu dṛṣṭirbodhārthameva hi mudhaiva tadomitīdam 27
27. sarvam praśāntam ajam ekam anādimadhyamābhāsvaram
svadanamātram acetyacihnam sarvam
praśāntam iti śabdamayī tu dṛṣṭiḥ
bodhārtham eva hi mudhā eva tat om iti idam
27. sarvam praśāntam ajam ekam anādimadhyamābhāsvaram svadanamātram acetyacihnam (asti).
tu śabdamayī dṛṣṭiḥ sarvam praśāntam iti hi eva bodhārtham (asti).
mudhā eva tat om iti idam (asti).
27. Everything is utterly tranquil, unborn, singular, without beginning, middle, or end, self-luminous, pure essence, and devoid of any conceivable characteristic. However, this verbal perspective, 'everything is utterly tranquil,' is indeed only for the sake of understanding. In truth, even referring to 'that Om' or 'this' (reality) is uttered in vain.

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 (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 (current chapter) 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