योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-5, chapter-81
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श्रीवसिष्ठ उवाच ।
एवं विचार्य बुद्ध्वान्तः पुनरित्थं विचार्यते ।
तत्त्वविद्भिर्महाबाहो ज्ञेय आत्मा महात्मभिः ॥ १ ॥
एवं विचार्य बुद्ध्वान्तः पुनरित्थं विचार्यते ।
तत्त्वविद्भिर्महाबाहो ज्ञेय आत्मा महात्मभिः ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ vicārya buddhvāntaḥ punaritthaṃ vicāryate ,
tattvavidbhirmahābāho jñeya ātmā mahātmabhiḥ 1
evaṃ vicārya buddhvāntaḥ punaritthaṃ vicāryate ,
tattvavidbhirmahābāho jñeya ātmā mahātmabhiḥ 1
1.
śrī-vasiṣṭhaḥ uvāca evam vicārya buddhvā antaḥ punar ittham
vicāryate tattvavidbhiḥ mahābāho jñeyaḥ ātmā mahātmabhiḥ
vicāryate tattvavidbhiḥ mahābāho jñeyaḥ ātmā mahātmabhiḥ
1.
śrī-vasiṣṭhaḥ uvāca.
mahābāho,
evam vicārya buddhvā antaḥ punar ittham vicāryate.
tattvavidbhiḥ mahātmabhiḥ ātmā jñeyaḥ
mahābāho,
evam vicārya buddhvā antaḥ punar ittham vicāryate.
tattvavidbhiḥ mahātmabhiḥ ātmā jñeyaḥ
1.
Śrī Vasiṣṭha said: O mighty-armed one (mahābāho), having deliberated in this manner and understood it internally, it is then reflected upon again in this way: the (ātman) should be known by those who comprehend reality (tattva) and by great souls (mahātman).
आत्मैवेदं जगदिति सत्यं चित्तेन मार्जितम् ।
उत्थितं स्यात्कुतश्चित्तमहो चित्तमवस्तु यत् ॥ २ ॥
उत्थितं स्यात्कुतश्चित्तमहो चित्तमवस्तु यत् ॥ २ ॥
ātmaivedaṃ jagaditi satyaṃ cittena mārjitam ,
utthitaṃ syātkutaścittamaho cittamavastu yat 2
utthitaṃ syātkutaścittamaho cittamavastu yat 2
2.
ātmā eva idam jagat iti satyam cittena mārjitam
utthitam syāt kutaḥ cittam aho cittam avastu yat
utthitam syāt kutaḥ cittam aho cittam avastu yat
2.
idam jagat ātmā eva iti satyam.
cittena mārjitam.
aho,
kutaḥ cittam utthitam syāt? yat cittam avastu
cittena mārjitam.
aho,
kutaḥ cittam utthitam syāt? yat cittam avastu
2.
The truth is that this entire world is indeed the (ātman) – a truth that is cleansed by the mind (citta). (Then one wonders,) from where would the mind (citta) itself have arisen? Oh, since the mind (citta) is an unreal thing!
अविद्यत्वादचित्तत्वान्मायात्वाच्चासदेव हि ।
ध्रुवं नास्त्येव वा चित्तं भ्रमादन्यत्खवृक्षवत् ॥ ३ ॥
ध्रुवं नास्त्येव वा चित्तं भ्रमादन्यत्खवृक्षवत् ॥ ३ ॥
avidyatvādacittatvānmāyātvāccāsadeva hi ,
dhruvaṃ nāstyeva vā cittaṃ bhramādanyatkhavṛkṣavat 3
dhruvaṃ nāstyeva vā cittaṃ bhramādanyatkhavṛkṣavat 3
3.
avidyatvāt acittatvāt māyātvāt ca asat eva hi dhruvaṃ
na asti eva vā cittaṃ bhramāt anyat khāvṛkṣavat
na asti eva vā cittaṃ bhramāt anyat khāvṛkṣavat
3.
avidyatvāt acittatvāt māyātvāt ca asat eva hi cittaṃ
dhruvaṃ na asti eva vā bhramāt anyat khāvṛkṣavat
dhruvaṃ na asti eva vā bhramāt anyat khāvṛkṣavat
3.
Because of its non-existence, its non-conscious nature, and its illusory (māyā) quality, the mind is indeed unreal. Certainly, the mind (citta) does not exist at all; rather, it is nothing but delusion, like a phantom tree appearing in the sky.
सिद्धः स्थाणुपरिस्पन्दो नौगतस्य यथा शिशोः ।
अबुद्धस्य न बुद्धस्य तथा चित्तमसन्मयम् ॥ ४ ॥
अबुद्धस्य न बुद्धस्य तथा चित्तमसन्मयम् ॥ ४ ॥
siddhaḥ sthāṇuparispando naugatasya yathā śiśoḥ ,
abuddhasya na buddhasya tathā cittamasanmayam 4
abuddhasya na buddhasya tathā cittamasanmayam 4
4.
siddhaḥ sthāṇuparispandaḥ naugatasya yathā śiśoḥ
abuddhasya na buddhasya tathā cittaṃ asanmayam
abuddhasya na buddhasya tathā cittaṃ asanmayam
4.
yathā naugatasya śiśoḥ sthāṇuparispandaḥ siddhaḥ
tathā abuddhasya na buddhasya cittaṃ asanmayam
tathā abuddhasya na buddhasya cittaṃ asanmayam
4.
Just as the apparent motion of a stationary post (sthāṇu) is perceived by a child who is aboard a boat, similarly, the mind (citta), being unreal in nature, is (experienced as real) by the unenlightened, but not by the enlightened.
मौर्ख्यमोहभ्रमे शान्ते चित्तं नोपलभामहे ।
चक्रारोहभ्रमस्यान्ते पर्वतस्पन्दनं यथा ॥ ५ ॥
चक्रारोहभ्रमस्यान्ते पर्वतस्पन्दनं यथा ॥ ५ ॥
maurkhyamohabhrame śānte cittaṃ nopalabhāmahe ,
cakrārohabhramasyānte parvataspandanaṃ yathā 5
cakrārohabhramasyānte parvataspandanaṃ yathā 5
5.
maurkhamohabhrame śānte cittaṃ na upalabhāmahe
cakrārohābhramasya ante parvataspandanaṃ yathā
cakrārohābhramasya ante parvataspandanaṃ yathā
5.
yathā cakrārohābhramasya ante
parvataspandanaṃ (na upalabhyate)
(tathā) maurkhamohabhrame śānte
(sati) cittaṃ na upalabhāmahe
parvataspandanaṃ (na upalabhyate)
(tathā) maurkhamohabhrame śānte
(sati) cittaṃ na upalabhāmahe
5.
When the delusion born of ignorance and infatuation (maurkhamohabhrama) is pacified, we do not perceive the mind (citta), just as, upon the cessation of the illusion of riding a spinning wheel, the mountains no longer appear to tremble.
एवं हि चित्तं नास्त्येव ब्रह्मैवास्ति तथात्मकम् ।
पदार्थभावनाश्चित्तात्तेनासत्या मयोज्झिताः ॥ ६ ॥
पदार्थभावनाश्चित्तात्तेनासत्या मयोज्झिताः ॥ ६ ॥
evaṃ hi cittaṃ nāstyeva brahmaivāsti tathātmakam ,
padārthabhāvanāścittāttenāsatyā mayojjhitāḥ 6
padārthabhāvanāścittāttenāsatyā mayojjhitāḥ 6
6.
evaṃ hi cittaṃ na asti eva brahma eva asti tathātmakam
padārthabhāvanāḥ cittāt tena asatyāḥ mayā ujjhitāḥ
padārthabhāvanāḥ cittāt tena asatyāḥ mayā ujjhitāḥ
6.
evaṃ hi cittaṃ na asti eva; brahma eva asti tathātmakam.
tena cittāt padārthabhāvanāḥ asatyāḥ mayā ujjhitāḥ
tena cittāt padārthabhāvanāḥ asatyāḥ mayā ujjhitāḥ
6.
Thus indeed, the mind (citta) does not exist at all; only Brahman (brahman), which is of that nature (namely, pure existence-consciousness-bliss), truly exists. Therefore, all these unreal conceptions of objects, which originate from the mind (citta), have been abandoned by me.
जातोऽस्मि शान्तसंदेहः स्थितोऽस्मि विगतज्वरः ।
तथा तिष्ठामि तिष्ठामि तथैव विगतैषणम् ॥ ७ ॥
तथा तिष्ठामि तिष्ठामि तथैव विगतैषणम् ॥ ७ ॥
jāto'smi śāntasaṃdehaḥ sthito'smi vigatajvaraḥ ,
tathā tiṣṭhāmi tiṣṭhāmi tathaiva vigataiṣaṇam 7
tathā tiṣṭhāmi tiṣṭhāmi tathaiva vigataiṣaṇam 7
7.
jātaḥ asmi śānta-sandehaḥ sthitaḥ asmi vigata-jvaraḥ
tathā tiṣṭhāmi tiṣṭhāmi tathā eva vigata-eṣaṇam
tathā tiṣṭhāmi tiṣṭhāmi tathā eva vigata-eṣaṇam
7.
asmi jātaḥ śānta-sandehaḥ; asmi sthitaḥ vigata-jvaraḥ; tathā tiṣṭhāmi; tathā eva vigata-eṣaṇam tiṣṭhāmi.
7.
My doubts are pacified, and I am free from distress. I remain in that state, indeed, entirely without desires.
चित्ताभावे परिक्षीणा बाल्यतृष्णादयो गुणाः ।
आलोकोपरमे चित्रा वर्णाख्या इव संविदः ॥ ८ ॥
आलोकोपरमे चित्रा वर्णाख्या इव संविदः ॥ ८ ॥
cittābhāve parikṣīṇā bālyatṛṣṇādayo guṇāḥ ,
ālokoparame citrā varṇākhyā iva saṃvidaḥ 8
ālokoparame citrā varṇākhyā iva saṃvidaḥ 8
8.
citta-abhāve parikṣīṇāḥ bālya-tṛṣṇā-ādayaḥ guṇāḥ
āloka-uparame citrāḥ varṇa-ākhyāḥ iva saṃvidaḥ
āloka-uparame citrāḥ varṇa-ākhyāḥ iva saṃvidaḥ
8.
citta-abhāve bālya-tṛṣṇā-ādayaḥ guṇāḥ parikṣīṇāḥ; āloka-uparame varṇa-ākhyāḥ citrāḥ saṃvidaḥ iva.
8.
When the mind (citta) ceases, qualities such as childish desires are entirely extinguished, just as colorful perceptions, known as colors, fade away with the cessation of light.
मृतं चित्तं गता तृष्णा प्रक्षीणो मोहपञ्जरः ।
निरहंकारता जाता जाग्रत्यस्मिन्प्रबुद्धवान् ॥ ९ ॥
निरहंकारता जाता जाग्रत्यस्मिन्प्रबुद्धवान् ॥ ९ ॥
mṛtaṃ cittaṃ gatā tṛṣṇā prakṣīṇo mohapañjaraḥ ,
nirahaṃkāratā jātā jāgratyasminprabuddhavān 9
nirahaṃkāratā jātā jāgratyasminprabuddhavān 9
9.
mṛtam cittam gatā tṛṣṇā prakṣīṇaḥ moha-pañjaraḥ
nir-ahaṃkāratā jātā jāgrati asmin prabuddhavān
nir-ahaṃkāratā jātā jāgrati asmin prabuddhavān
9.
cittam mṛtam; tṛṣṇā gatā; moha-pañjaraḥ prakṣīṇaḥ; nir-ahaṃkāratā jātā; asmin jāgrati prabuddhavān.
9.
The mind (citta) is dead, desire (tṛṣṇā) has departed, and the cage of delusion is utterly destroyed. Egolessness (nirahaṃkāratā) has arisen, and I have become awakened while remaining in this waking state.
एकमेव जगच्छान्तं नानात्वं न सदित्यपि ।
किमन्यद्विमृशाम्यन्तः कथयैवालमेतया ॥ १० ॥
किमन्यद्विमृशाम्यन्तः कथयैवालमेतया ॥ १० ॥
ekameva jagacchāntaṃ nānātvaṃ na sadityapi ,
kimanyadvimṛśāmyantaḥ kathayaivālametayā 10
kimanyadvimṛśāmyantaḥ kathayaivālametayā 10
10.
ekam eva jagat śāntam nānātvam na sat iti api
kim anyat vimṛśāmi antaḥ kathayā eva alam etayā
kim anyat vimṛśāmi antaḥ kathayā eva alam etayā
10.
jagat ekam eva śāntam; nānātvam api sat na iti.
kim anyat antaḥ vimṛśāmi? etayā kathayā eva alam.
kim anyat antaḥ vimṛśāmi? etayā kathayā eva alam.
10.
The entire world is indeed one and tranquil; even multiplicity is not truly existent. What else should I ponder internally? Enough, truly, with just this discourse.
निराभासमनाद्यन्तं पदं पावनमागतः ।
सौम्यः सर्वगतः सूक्ष्मः स्थित आत्मास्मि शाश्वतः ॥ ११ ॥
सौम्यः सर्वगतः सूक्ष्मः स्थित आत्मास्मि शाश्वतः ॥ ११ ॥
nirābhāsamanādyantaṃ padaṃ pāvanamāgataḥ ,
saumyaḥ sarvagataḥ sūkṣmaḥ sthita ātmāsmi śāśvataḥ 11
saumyaḥ sarvagataḥ sūkṣmaḥ sthita ātmāsmi śāśvataḥ 11
11.
nirābhāsam anādyantam padam pāvanam āgataḥ saumyaḥ
sarvagataḥ sūkṣmaḥ sthitaḥ ātmā asmi śāśvataḥ
sarvagataḥ sūkṣmaḥ sthitaḥ ātmā asmi śāśvataḥ
11.
āgataḥ nirābhāsam anādyantam pāvanam padam saumyaḥ
sarvagataḥ sūkṣmaḥ sthitaḥ śāśvataḥ ātmā asmi
sarvagataḥ sūkṣmaḥ sthitaḥ śāśvataḥ ātmā asmi
11.
Having attained the formless, beginningless, endless, purifying state, I am the gentle, all-pervading, subtle, stable, eternal self (ātman).
यदस्ति यच्च नास्तीह चित्ताद्यात्माद्यवस्तु च ।
तत्खादच्छतरं शान्तमनन्ताग्राह्यमाततम् ॥ १२ ॥
तत्खादच्छतरं शान्तमनन्ताग्राह्यमाततम् ॥ १२ ॥
yadasti yacca nāstīha cittādyātmādyavastu ca ,
tatkhādacchataraṃ śāntamanantāgrāhyamātatam 12
tatkhādacchataraṃ śāntamanantāgrāhyamātatam 12
12.
yat asti yat ca na asti iha citta-ādi-ātma-ādi-avastu
ca tat khāt accha-taram śāntam ananta-agrāhyam ātatam
ca tat khāt accha-taram śāntam ananta-agrāhyam ātatam
12.
iha yat asti ca yat na asti ca citta-ādi-ātma-ādi-avastu
tat khāt accha-taram śāntam ananta-agrāhyam ātatam
tat khāt accha-taram śāntam ananta-agrāhyam ātatam
12.
Whatever exists and whatever does not exist here, and even things like mind (citta) and the individual self (ātman) which are considered non-existent (avastu) - That (ultimate reality) is clearer than space, peaceful, endless, ungraspable, and pervasive.
चित्तं भवतु मा वान्तर्म्रियतां स्थितिमेतु वा ।
को विचारणयार्थो में चिरं साम्योदितात्मनः ॥ १३ ॥
को विचारणयार्थो में चिरं साम्योदितात्मनः ॥ १३ ॥
cittaṃ bhavatu mā vāntarmriyatāṃ sthitimetu vā ,
ko vicāraṇayārtho meṃ ciraṃ sāmyoditātmanaḥ 13
ko vicāraṇayārtho meṃ ciraṃ sāmyoditātmanaḥ 13
13.
cittam bhavatu mā vā antar mriyatām sthitim etu vā
kaḥ vicāraṇayā arthaḥ me ciram sāmya-udita-ātmanaḥ
kaḥ vicāraṇayā arthaḥ me ciram sāmya-udita-ātmanaḥ
13.
cittam bhavatu vā mā antar vā mriyatām vā sthitim etu
ciram sāmya-udita-ātmanaḥ me kaḥ arthaḥ vicāraṇayā ?
ciram sāmya-udita-ātmanaḥ me kaḥ arthaḥ vicāraṇayā ?
13.
Whether the mind (citta) manifests or not, whether it dies or attains stability - what is the point of deliberation for me, whose self (ātman) has long been awakened to equanimity (sāmya)?
विचाराकारको मौर्ख्यादहमासं मितस्थितिः ।
विचारेणामिताकारः क्व नामाहं विचारकः ॥ १४ ॥
विचारेणामिताकारः क्व नामाहं विचारकः ॥ १४ ॥
vicārākārako maurkhyādahamāsaṃ mitasthitiḥ ,
vicāreṇāmitākāraḥ kva nāmāhaṃ vicārakaḥ 14
vicāreṇāmitākāraḥ kva nāmāhaṃ vicārakaḥ 14
14.
vicāra-ākārakaḥ maurkʰyāt aham āsam mita-sthitiḥ
vicāreṇa amita-ākāraḥ kva nāma aham vicārakaḥ
vicāreṇa amita-ākāraḥ kva nāma aham vicārakaḥ
14.
maurkʰyāt aham mita-sthitiḥ vicāra-ākārakaḥ āsam
vicāreṇa amita-ākāraḥ kva nāma aham vicārakaḥ ?
vicāreṇa amita-ākāraḥ kva nāma aham vicārakaḥ ?
14.
Due to ignorance (maurkʰya), I possessed a limited existence as a delberator. Through (proper) discernment (vicāra), I am now of immeasurable form. Where then, indeed, am I (that former) delberator?
मृतेऽपि मनसीयं में विकल्पश्रीर्निरर्थिका ।
मनोवेतालवृत्त्यर्थं किमर्थमुपजायते ॥ १५ ॥
मनोवेतालवृत्त्यर्थं किमर्थमुपजायते ॥ १५ ॥
mṛte'pi manasīyaṃ meṃ vikalpaśrīrnirarthikā ,
manovetālavṛttyarthaṃ kimarthamupajāyate 15
manovetālavṛttyarthaṃ kimarthamupajāyate 15
15.
mṛte api manasi iyam me vikalpaśrīḥ nirarthikā
manovetālavṛttyartham kimartham upajāyate
manovetālavṛttyartham kimartham upajāyate
15.
me manasi mṛte api iyam vikalpaśrīḥ nirarthikā
manovetālavṛttyartham kimartham upajāyate
manovetālavṛttyartham kimartham upajāyate
15.
Even when my mind (manas) is subdued, this host of my mental constructs (vikalpa) is meaningless. For what purpose does it arise, simply to sustain the restless activity of the mind, which is like a phantom (vetāla)?
तामिमां प्रजहाम्यन्तः संकल्पकलनामिति ।
निर्णीयोमिति शान्तात्मा तिष्ठाम्यात्मनि मौनवत् ॥ १६ ॥
निर्णीयोमिति शान्तात्मा तिष्ठाम्यात्मनि मौनवत् ॥ १६ ॥
tāmimāṃ prajahāmyantaḥ saṃkalpakalanāmiti ,
nirṇīyomiti śāntātmā tiṣṭhāmyātmani maunavat 16
nirṇīyomiti śāntātmā tiṣṭhāmyātmani maunavat 16
16.
tām imām prajahāmi antaḥ saṃkalpakalanām iti
nirṇīya om iti śāntātmā tiṣṭhāmi ātmani maunavat
nirṇīya om iti śāntātmā tiṣṭhāmi ātmani maunavat
16.
antaḥ tām imām saṃkalpakalanām iti prajahāmi
iti nirṇīya om śāntātmā maunavat ātmani tiṣṭhāmi
iti nirṇīya om śāntātmā maunavat ātmani tiṣṭhāmi
16.
I abandon inwardly this entire process of mental intention and conception (saṃkalpa). Having thus firmly decided 'Om', I, with a tranquil self (ātman), remain silently (mānavat) established in my true self (ātman).
अश्नन्गच्छन्स्वपंस्तिष्ठन्निति राघव चेतसा ।
सर्वत्र प्रज्ञया तज्ज्ञः प्रत्यहं प्रविचारयेत् ॥ १७ ॥
सर्वत्र प्रज्ञया तज्ज्ञः प्रत्यहं प्रविचारयेत् ॥ १७ ॥
aśnangacchansvapaṃstiṣṭhanniti rāghava cetasā ,
sarvatra prajñayā tajjñaḥ pratyahaṃ pravicārayet 17
sarvatra prajñayā tajjñaḥ pratyahaṃ pravicārayet 17
17.
aśnan gacchan svapan tiṣṭhan iti rāghava cetasā
sarvatra prajñayā tajjñaḥ pratyaham pravicārayet
sarvatra prajñayā tajjñaḥ pratyaham pravicārayet
17.
rāghava aśnan gacchan svapan tiṣṭhan iti sarvatra
tajjñaḥ cetasā prajñayā pratyaham pravicārayet
tajjñaḥ cetasā prajñayā pratyaham pravicārayet
17.
O Rāghava, whether eating, walking, sleeping, or standing, in all circumstances, the wise person (tajjña), with their intellect (cetasā) and insight (prajñā), should ponder deeply every day.
प्रविचार्य स्वसंस्थेन स्वस्थेन स्वेन चेतसा ।
तिष्ठन्ति विगतोद्वेगं सन्तः प्रकृतकर्मसु ॥ १८ ॥
तिष्ठन्ति विगतोद्वेगं सन्तः प्रकृतकर्मसु ॥ १८ ॥
pravicārya svasaṃsthena svasthena svena cetasā ,
tiṣṭhanti vigatodvegaṃ santaḥ prakṛtakarmasu 18
tiṣṭhanti vigatodvegaṃ santaḥ prakṛtakarmasu 18
18.
pravicārya svasaṃsthena svasthena svena cetasā
tiṣṭhanti vigatodvegam santaḥ prakṛtakarmasu
tiṣṭhanti vigatodvegam santaḥ prakṛtakarmasu
18.
pravicārya svena svasaṃsthena svasthena cetasā
santaḥ vigatodvegam prakṛtakarmasu tiṣṭhanti
santaḥ vigatodvegam prakṛtakarmasu tiṣṭhanti
18.
Having deeply pondered with their own mind (cetasā), which is established in its true nature and at peace, the virtuous (santaḥ) remain free from anxiety (udvega) while performing their natural duties (karma).
विगतमानमदा मुदिताशयाः शरदुपोढशशांकसमत्विषः ।
प्रकृतसंव्यवहारविहारिणस्त्विह सुखं विहरन्ति महाधियः ॥ १९ ॥
प्रकृतसंव्यवहारविहारिणस्त्विह सुखं विहरन्ति महाधियः ॥ १९ ॥
vigatamānamadā muditāśayāḥ śaradupoḍhaśaśāṃkasamatviṣaḥ ,
prakṛtasaṃvyavahāravihāriṇastviha sukhaṃ viharanti mahādhiyaḥ 19
prakṛtasaṃvyavahāravihāriṇastviha sukhaṃ viharanti mahādhiyaḥ 19
19.
vigatamānamadāḥ muditāśayāḥ śaradupūḍhaśaśāṅkasamatviṣaḥ
prakṛtasaṃvyavahāravihāriṇaḥ tu iha sukhaṃ viharanti mahādhiyaḥ
prakṛtasaṃvyavahāravihāriṇaḥ tu iha sukhaṃ viharanti mahādhiyaḥ
19.
mahādhiyaḥ vigatamānamadāḥ muditāśayāḥ śaradupūḍhaśaśāṅkasamatviṣaḥ
prakṛtasaṃvyavahāravihāriṇaḥ tu iha sukhaṃ viharanti
prakṛtasaṃvyavahāravihāriṇaḥ tu iha sukhaṃ viharanti
19.
Great-minded individuals, free from pride and arrogance, with joyful hearts, and whose radiance is like that of the full moon of autumn, engage in their natural activities here in this world and truly live happily.
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
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
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 (current chapter)
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