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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-146

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व्याध उवाच ।
अनन्तरं मुनिश्रेष्ठ तस्मिन्हृदि तदोजसि ।
स्थितस्य तव किं वृत्तं नामतो भ्रान्तिरूपिणि ॥ १ ॥
vyādha uvāca ,
anantaraṃ muniśreṣṭha tasminhṛdi tadojasi ,
sthitasya tava kiṃ vṛttaṃ nāmato bhrāntirūpiṇi 1
1. vyādhaḥ uvāca.
anantaraṃ muniśreṣṭha tasmin hṛdi tat ojasi.
sthitasya tava kiṃ vṛttaṃ nāmataḥ bhrāntirūpiṇi.
1. vyādhaḥ uvāca.
muniśreṣṭha anantaraṃ bhrāntirūpiṇi nāmataḥ tasmin hṛdi tat ojasi sthitasya tava kiṃ vṛttaṃ.
1. The hunter said: O best of sages, afterwards, what happened to you, who were abiding in that heart (hṛdi) and that vital energy (ojas), which was, by name, of a delusive nature (bhrāntirūpiṇi)?
मुनिरुवाच ।
अनन्तरं तदा तत्र श्रृणु किंवृत्तमङ्ग मे ।
तेजोधातुनिषण्णस्य तज्जीवावलिताकृतेः ॥ २ ॥
muniruvāca ,
anantaraṃ tadā tatra śrṛṇu kiṃvṛttamaṅga me ,
tejodhātuniṣaṇṇasya tajjīvāvalitākṛteḥ 2
2. muniḥ uvāca.
anantaraṃ tadā tatra śṛṇu kiṃ vṛttaṃ aṅga me.
tejo-dhātu-niṣaṇṇasya tat jīvāvalitākṛteḥ.
2. muniḥ uvāca.
aṅga anantaraṃ tadā tatra tejo-dhātu-niṣaṇṇasya tat jīvāvalitākṛteḥ me kiṃ vṛttaṃ śṛṇu.
2. The sage said: O dear one, listen then to what happened to me afterwards, to me who was settled in that luminous element (tejo-dhātu), and whose form was enveloped by that vital principle (jīva).
तस्मिंस्तदा वर्तमाने घोरे कल्पान्तसंभ्रमे ।
तृणवत्प्रौढशैलेन्द्रे वहति प्रलयानिले ॥ ३ ॥
tasmiṃstadā vartamāne ghore kalpāntasaṃbhrame ,
tṛṇavatprauḍhaśailendre vahati pralayānile 3
3. tasmin tadā vartamāne ghore kalpāntasaṃbhrame.
tṛṇavat prauḍhaśailendre vahati pralayānile.
3. tadā tasmin ghore kalpāntasaṃbhrame vartamāne tṛṇavat prauḍhaśailendre pralayānile vahati.
3. Then, while that terrible confusion of cosmic dissolution (kalpāntasaṃbhrama) was occurring, and the wind of dissolution (pralayānila) was blowing, carrying even mighty mountains like blades of grass.
गिरिवृष्टिर्झटित्येव कुतोऽपि समुपाययौ ।
उह्यमानवनाभोगशिखरग्रामपत्तना ॥ ४ ॥
girivṛṣṭirjhaṭityeva kuto'pi samupāyayau ,
uhyamānavanābhogaśikharagrāmapattanā 4
4. girivṛṣṭiḥ jhaṭiti eva kutaḥ api samupāyayau
uhyamānavanābhogaśikharagrāmapattanā
4. kutaḥ api girivṛṣṭiḥ jhaṭiti eva samupāyayau
uhyamānavanābhogaśikharagrāmapattanā
4. Suddenly, from somewhere, a shower of mountains (girivṛṣṭi) emerged, carrying away extensive forests, peaks, villages, and towns.
तस्यान्तस्तत्र संप्राप्तं तदा परिणतं यदा ।
तदा तदेव सूक्ष्मोऽहमपश्यं शैलवर्षणम् ॥ ५ ॥
tasyāntastatra saṃprāptaṃ tadā pariṇataṃ yadā ,
tadā tadeva sūkṣmo'hamapaśyaṃ śailavarṣaṇam 5
5. tasyāḥ antaḥ tatra samprāptam tadā pariṇatam yadā
tadā tat eva sūkṣmaḥ aham apaśyam śailavarṣaṇam
5. yadā tasyāḥ antaḥ tatra samprāptam pariṇatam
tadā sūkṣmaḥ aham tat eva śailavarṣaṇam apaśyam
5. When that shower of rocks (śailavarṣaṇam) had fully manifested within that (previous deluge) and attained maturity, then I, in my subtle form, saw that very shower of rocks.
तेनान्नलवशैलोच्चपूरेण प्रतिपिण्डितः ।
सुषुप्तमन्धतामिश्रमहमन्वभवं घनम् ॥ ६ ॥
tenānnalavaśailoccapūreṇa pratipiṇḍitaḥ ,
suṣuptamandhatāmiśramahamanvabhavaṃ ghanam 6
6. tena annalavaśailoccapūreṇa pratipiṇḍitaḥ
suṣuptam andhatāmiśram aham anvabhavam ghanam
6. aham tena annalavaśailoccapūreṇa pratipiṇḍitaḥ
ghanam suṣuptam andhatāmiśram anvabhavam
6. Overwhelmed by that mountain-high flood (pūra) containing fragments of food and rocks, I experienced a dense, pitch-dark deep sleep (suṣuptam andhatāmiśram).
अथ कंचित्तदा कालमनुभूय सुषुप्तताम् ।
तदा पद्माकर इव शनैर्बोधोन्मुखोऽभवम् ॥ ७ ॥
atha kaṃcittadā kālamanubhūya suṣuptatām ,
tadā padmākara iva śanairbodhonmukho'bhavam 7
7. atha kañcit tadā kālam anubhūya suṣuptatām tadā
padmākara iva śanaiḥ bodha unmukhaḥ abhavam
7. atha aham kañcit kālam tadā suṣuptatām anubhūya
tadā padmākara iva śanaiḥ bodha unmukhaḥ abhavam
7. Then, after experiencing that state of deep sleep (suṣuptatām) for a certain period, I slowly awakened, like a lotus pond (padmākara) opening its blossoms.
यथा दृष्टिश्चिराद्ध्वान्ते भाति चक्रकरूपिणी ।
सुषुप्तमेव तत्रासीत्तथा स्वप्नत्वमागतम् ॥ ८ ॥
yathā dṛṣṭiścirāddhvānte bhāti cakrakarūpiṇī ,
suṣuptameva tatrāsīttathā svapnatvamāgatam 8
8. yathā dṛṣṭiḥ cirāt dhvānte bhāti cakrakarūpiṇī
suṣuptam eva tatra āsīt tathā svapnatvam āgatam
8. yathā dṛṣṭiḥ cirāt dhvānte cakrakarūpiṇī bhāti
tathā tatra suṣuptam eva svapnatvam āgatam āsīt
8. Just as a vision appears in prolonged darkness, taking on the form of a luminous disc, similarly, that very state of deep sleep (suṣupti) transformed into the state of a dream.
तथा सुषुप्तविश्रान्तेः स्वप्ने निद्रामहं विशम् ।
अपश्यं दृश्यमोजोऽन्तः स्वमूर्मित्वमिवार्णवः ॥ ९ ॥
tathā suṣuptaviśrānteḥ svapne nidrāmahaṃ viśam ,
apaśyaṃ dṛśyamojo'ntaḥ svamūrmitvamivārṇavaḥ 9
9. tathā suṣuptaviśrānteḥ svapne nidrām aham viśam
apaśyam dṛśyam ojaḥ antaḥ svam ūrmitvam iva arṇavaḥ
9. tathā suṣuptaviśrānteḥ svapne aham nidrām viśam
ojaḥ antaḥ dṛśyam apaśyam arṇavaḥ iva svam ūrmitvam
9. Similarly, transitioning from the cessation of deep sleep (suṣupti), I entered sleep (nidrā) within a dream (svapna). I then perceived a visible manifestation within my vital essence (ojas), just as the ocean itself transforms into its own wave-like state.
संवित्कोशात्मकं दृश्यं तत्तथा मामुपागतम् ।
अस्पन्दस्यानिलस्यान्तरनन्यत्स्पन्दनं यथा ॥ १० ॥
saṃvitkośātmakaṃ dṛśyaṃ tattathā māmupāgatam ,
aspandasyānilasyāntarananyatspandanaṃ yathā 10
10. saṃvitkośātmakam dṛśyam tat tathā mām upāgatam
aspandasya anilasya antar ananyat spandanam yathā
10. tat saṃvitkośātmakam dṛśyam tathā mām upāgatam
yathā aspandasya anilasya antar ananyat spandanam
10. That vision, of the nature of the sheath of consciousness, similarly approached me, just as a non-separate vibration arises within motionless air.
अग्न्यादौ च यथोष्णत्वं जलादौ द्रवता यथा ।
मरीचादौ यथा तैक्ष्ण्यं चिद्व्योम्नश्च जगत्तथा ॥ ११ ॥
agnyādau ca yathoṣṇatvaṃ jalādau dravatā yathā ,
marīcādau yathā taikṣṇyaṃ cidvyomnaśca jagattathā 11
11. agni ādau ca yathā uṣṇatvam jala ādau dravatā yathā
marīca ādau yathā taikṣṇyam cidvyomnaḥ ca jagat tathā
11. yathā agni ādau ca uṣṇatvam yathā jala ādau dravatā
yathā marīca ādau taikṣṇyam ca tathā cidvyomnaḥ jagat
11. Just as warmth is inherent in fire and similar elements, just as liquidity is in water and the like, and just as pungency is in pepper and similar substances, so too is the world (jagat) in the space of consciousness.
चित्स्वभावैकरूपत्वाज्जगद्दृश्यं तदाततम् ।
तत्सुषुप्तात्मनो दृश्यात्प्रसूतं बालपुत्रवत् ॥ १२ ॥
citsvabhāvaikarūpatvājjagaddṛśyaṃ tadātatam ,
tatsuṣuptātmano dṛśyātprasūtaṃ bālaputravat 12
12. citsvabhāvaikarūpatvāt jagat dṛśyam tat ātatam
tat suṣuptātmanaḥ dṛśyāt prasūtam bālaputravat
12. jagat dṛśyam citsvabhāvaikarūpatvāt tat ātatam
tat suṣuptātmanaḥ dṛśyāt prasūtam bālaputravat
12. Since the visible world (jagat) is intrinsically (svabhāva) one with the nature of pure consciousness, it is pervaded by that. This world arises from the perceived (realm) of the self (ātman) in deep sleep, just like a newborn child.
व्याध उवाच ।
तत्सुषुप्तात्मनो दृश्यादिति तद्व्यपदेशतः ।
सुषुप्तदृश्यं किं वक्षि वद मे वदतां वर ॥ १३ ॥
vyādha uvāca ,
tatsuṣuptātmano dṛśyāditi tadvyapadeśataḥ ,
suṣuptadṛśyaṃ kiṃ vakṣi vada me vadatāṃ vara 13
13. vyādhaḥ uvāca tat suṣuptātmanaḥ dṛśyāt iti tat
vyapadeśataḥ suṣuptadṛśyam kim vakṣi vada me vadatām vara
13. vyādhaḥ uvāca vadatām vara tat suṣuptātmanaḥ dṛśyāt
iti tat vyapadeśataḥ suṣuptadṛśyam kim vakṣi me vada
13. The hunter asked: 'Regarding your statement "from the perceived (realm) of the self (ātman) in deep sleep," what exactly do you mean by the 'visible (world) of deep sleep'? Please explain it to me, O best among speakers!'
तत्सुषुप्तात्मनो दृश्यात्त्वत्सुषुप्तात्मनोऽपि च ।
किमन्यज्जायते जन्यमथवान्यसुषुप्तता ॥ १४ ॥
tatsuṣuptātmano dṛśyāttvatsuṣuptātmano'pi ca ,
kimanyajjāyate janyamathavānyasuṣuptatā 14
14. tat suṣuptātmanaḥ dṛśyāt tvat suṣuptātmanaḥ api
ca kim anyat jāyate janyam athavā anyasuṣuptatā
14. tat suṣuptātmanaḥ dṛśyāt tvat suṣuptātmanaḥ api
ca kim anyat janyam jāyate athavā anyasuṣuptatā
14. Does something else, a new creation, arise from that 'perceived (realm) of the deep-sleep self (ātman)' (which you referred to), and also from 'your self's (ātman) perceived (realm) in deep sleep'? Or is it merely another state of deep sleep?
मुनिरुवाच ।
जायते भाति कचति घटादि जगदादि च ।
इति द्वैतोपतप्तानां प्रलापः कल्पनात्मकः ॥ १५ ॥
muniruvāca ,
jāyate bhāti kacati ghaṭādi jagadādi ca ,
iti dvaitopataptānāṃ pralāpaḥ kalpanātmakaḥ 15
15. muniḥ uvāca jāyate bhāti kacati ghaṭādi jagadādi
ca iti dvaitopataptānām pralāpaḥ kalpanātmakaḥ
15. muniḥ uvāca ghaṭādi jagadādi ca jāyate bhāti
kacati iti dvaitopataptānām kalpanātmakaḥ pralāpaḥ
15. The sage said: 'The idea that "pots and other objects are born, appear, and manifest, and similarly the worlds and other things" – this is merely the imaginative (kalpanā) prattle of those afflicted by the concept of duality (dvaita).'
जातशब्दो हि सन्मात्रपर्यायः श्रूयतां कथम् ।
प्रादुर्भावे जनिस्तूक्तः प्रादुर्भावस्य भूर्वपुः ॥ १६ ॥
jātaśabdo hi sanmātraparyāyaḥ śrūyatāṃ katham ,
prādurbhāve janistūktaḥ prādurbhāvasya bhūrvapuḥ 16
16. jātaśabdaḥ hi sanmātraparyāyaḥ śrūyatām katham
prādurbhāve janiḥ tu uktaḥ prādurbhāvasya bhūḥ vapuḥ
16. jātaśabdaḥ hi sanmātraparyāyaḥ katham śrūyatām
prādurbhāve janiḥ tu uktaḥ prādurbhāvasya bhūḥ vapuḥ
16. How indeed is the word 'jāta' (born/originated) understood as a synonym for 'mere existence (sanmātra)'? Birth is declared to be a manifestation, and existence (bhūḥ) is the very essence of that manifestation.
सत्तार्थ एव भूः प्रोक्तस्तस्मात्संजातमुच्यते ।
सर्गतो जात इत्युक्ते सन्सर्ग इति शब्दितम् ॥ १७ ॥
sattārtha eva bhūḥ proktastasmātsaṃjātamucyate ,
sargato jāta ityukte sansarga iti śabditam 17
17. sattārthaḥ eva bhūḥ proktaḥ tasmāt saṃjātam ucyate
sargataḥ jātaḥ iti ukte san-sargaḥ iti śabditam
17. bhūḥ sattārthaḥ eva proktaḥ tasmāt saṃjātam ucyate
sargataḥ jātaḥ iti ukte san-sargaḥ iti śabditam
17. Existence (bhūḥ) is indeed declared to be the meaning of 'sat' (sattārtha). Therefore, that which is born or originates (saṃjāta) is thus spoken of. When it is stated, 'born from creation (sarga)', then it is denominated as 'existent creation (san-sarga)'.
बुधानामस्मदादीनां न किंचिन्नाम जायते ।
न च नश्यति वा किंचित्सर्वं शान्तमजं च सत् ॥ १८ ॥
budhānāmasmadādīnāṃ na kiṃcinnāma jāyate ,
na ca naśyati vā kiṃcitsarvaṃ śāntamajaṃ ca sat 18
18. budhānām asmadādīnām na kiñcit nāma jāyate na
ca naśyati vā kiñcit sarvam śāntam ajam ca sat
18. budhānām asmadādīnām na kiñcit nāma jāyate ca
na kiñcit vā naśyati sarvam śāntam ajam ca sat
18. For the wise, those like us, truly nothing is ever born. Nor does anything perish. All (sarvam) is peaceful, unborn, and is pure existence (sat).
सर्वसत्तात्मकं ब्रह्म सर्वसत्तात्मकं जगत् ।
विधयः प्रतिषेधाश्च वद तत्र लगन्ति के ॥ १९ ॥
sarvasattātmakaṃ brahma sarvasattātmakaṃ jagat ,
vidhayaḥ pratiṣedhāśca vada tatra laganti ke 19
19. sarvasattātmakam brahma sarvasattātmakam jagat
vidhayaḥ pratiṣedhāḥ ca vada tatra laganti ke
19. brahma sarvasattātmakam jagat sarvasattātmakam
ca vada tatra ke vidhayaḥ ca pratiṣedhāḥ laganti
19. Brahman (brahman) is of the nature of all existence (sarvasattātmaka). The world (jagat) is also of the nature of all existence (sarvasattātmaka). Tell me, which injunctions (vidhaya) and prohibitions (pratiṣedha) can apply there?
या नाम शक्तिः काचित्सा तत्रैवास्ति च नास्ति च
यस्मात्तदात्म तद्ब्रह्म तथैवात्म तदात्मकम् ॥ २० ॥
yā nāma śaktiḥ kācitsā tatraivāsti ca nāsti ca
yasmāttadātma tadbrahma tathaivātma tadātmakam 20
20. yā nāma śaktiḥ kācit sā tatra eva asti ca na asti ca
yasmāt tat ātma tat brahma tathā eva ātma tat ātmakam
20. yā nāma kācit śaktiḥ sā tatra eva asti ca na asti ca
yasmāt tat ātma tat brahma tathā eva ātma tat ātmakam
20. Whatever power (śakti) may be spoken of, that power both exists and does not exist in Brahman itself. This is because that (power) is the very Self (ātman) of that Brahman, and similarly, the Self (ātman) is inherently of the nature of that (Brahman).
जाग्रत्स्वप्नसुषुप्तादिपरमार्थविदां विदाम् ।
न विद्यते किंचिदपि यथास्थितमवस्थितम् ॥ २१ ॥
jāgratsvapnasuṣuptādiparamārthavidāṃ vidām ,
na vidyate kiṃcidapi yathāsthitamavasthitam 21
21. jāgratsvapnasuṣuptādiparamārthavidām vidām na
vidyate kiñcit api yathāsthitam avasthitam
21. jāgratsvapnasuṣuptādiparamārthavidām vidām
kiñcit api yathāsthitam avasthitam na vidyate
21. For those wise ones who comprehend the ultimate truth regarding states such as waking, dreaming, and deep sleep, nothing is found to be truly existing or established as it appears.
स्वप्नसंकल्पपुरयोर्नास्त्यप्यनुभवस्थयोः ।
मनागपि यथा रूपं सर्गादौ जगतस्तथा ॥ २२ ॥
svapnasaṃkalpapurayornāstyapyanubhavasthayoḥ ,
manāgapi yathā rūpaṃ sargādau jagatastathā 22
22. svapnasaṅkalpapurayoḥ na asti api anubhavasthayoḥ
manāk api yathā rūpam sargādau jagataḥ tathā
22. yathā svapnasaṅkalpapurayoḥ anubhavasthayoḥ api manāk rūpam na asti,
tathā sargādau jagataḥ
22. Just as in the cities of dreams and imagination – though they exist in experience – there is not even the slightest trace of true form, so too is the nature of the world at the beginning of creation.
द्रष्टास्याः स्वप्नदृष्टेस्तु जीवः संभवतीह हि ।
चिदचेत्या तु सर्गादौ भात्यच्छा गगनादपि ॥ २३ ॥
draṣṭāsyāḥ svapnadṛṣṭestu jīvaḥ saṃbhavatīha hi ,
cidacetyā tu sargādau bhātyacchā gaganādapi 23
23. draṣṭā asyāḥ svapnadṛṣṭeḥ tu jīvaḥ saṃbhavati iha
hi cit acetyā tu sargādau bhāti acchā gaganāt api
23. tu iha asyāḥ svapnadṛṣṭeḥ draṣṭā jīvaḥ hi saṃbhavati,
tu sargādau acetyā cit gaganāt api acchā bhāti
23. However, the individual soul is indeed the seer of this dream-vision here. But consciousness, which is inconceivable, shines forth at the beginning of creation, clearer even than the sky.
नेह द्रष्टास्ति नो भोक्ता सर्वमस्तीह तादृशम् ।
यन्न किंचिच्च किंचिच्च मौनमेवातिवागपि ॥ २४ ॥
neha draṣṭāsti no bhoktā sarvamastīha tādṛśam ,
yanna kiṃcicca kiṃcicca maunamevātivāgapi 24
24. न इह द्रष्टा अस्ति नो भोक्ता सर्वम् अस्ति इह तादृशम्
यत् न किंचित् च किंचित् च मौनम् एव अतिवाक् अपि
24. इह द्रष्टा न अस्ति,
नो भोक्ता (अस्ति)इह सर्वम् तादृशम् अस्ति यत् न किंचित् च किंचित् च (अस्ति),
मौनम् एव अतिवाक् अपि।
24. In this state, there is neither a seer nor an enjoyer. Everything here is of such a nature that it is neither something nor nothing; it is silence itself, even beyond speech.
सर्गादौ कारणाभावाद्यद्यथा कचितं चितौ ।
तत्तथास्ते चिरं रूपं स्वप्नसंकल्पपूर्यथा ॥ २५ ॥
sargādau kāraṇābhāvādyadyathā kacitaṃ citau ,
tattathāste ciraṃ rūpaṃ svapnasaṃkalpapūryathā 25
25. सर्ग आदौ कारण अभावात् यत् यथा कचितम् चितौ
तत् तथा आस्ते चिरम् रूपम् स्वप्नसंकल्पपूः यथा
25. सर्गादौ कारणाभावात् यत् यथा चितौ कचितम्,
तत् रूपम् तथा चिरम् आस्ते,
स्वप्नसंकल्पपूः यथा।
25. At the beginning of creation, due to the absence of an external cause, whatever is conceived in consciousness (cit), that form (or appearance) endures for a long time, just like a city born from a dream or an imagination.
तथास्माच्चेतनाद्द्वैताद्बिभेति न बिभेति वा ।
अङ्गसंस्थाद्यथा चित्रात्स्वरूपात्पुरुषः स्वयम् ॥ २६ ॥
tathāsmāccetanāddvaitādbibheti na bibheti vā ,
aṅgasaṃsthādyathā citrātsvarūpātpuruṣaḥ svayam 26
26. तथा अस्मात् चेतनात् द्वैतात् बिभेति न बिभेति वा
अङ्गसंस्थात् यथा चित्रात् स्वरूपात् पुरुषः स्वयम्
26. तथा पुरुषः स्वयम् अस्मात् चेतनात् द्वैतात् न बिभेति (न बिभेति वा),
यथा अङ्गसंस्थात् चित्रात् स्वरूपात् (न बिभेति)।
26. Similarly, the ultimate conscious person (puruṣa) himself is not afraid of the duality arising from this consciousness (cetanā), just as one is not afraid of a painting that depicts one's own form (svarūpa), even when it is physically embodied (aṅgasaṃsthāt).
अनादिमध्यान्तमनन्तमेकमत्यच्छमेवातिविकारि नाना ।
यथास्थितं भास्वरमप्यशान्तमिदं समस्तं परिशान्तमेव ॥ २७ ॥
anādimadhyāntamanantamekamatyacchamevātivikāri nānā ,
yathāsthitaṃ bhāsvaramapyaśāntamidaṃ samastaṃ pariśāntameva 27
27. अनादिमध्यान्तम् अनन्तम् एकम् अतिअच्छम् एव अतिविकारि नाना
यथास्थितम् भास्वरम् अपि अशान्तम् इदम् समस्तम् परिशान्तम् एव
27. इदम् समस्तम् अनादिमध्यान्तम् अनन्तम् एकम् अतिअच्छम् एव,
(किंतु) अतिविकारि नाना (च अस्ति)यथास्थितम् भास्वरम् अपि अशान्तम् (तत् सर्वम्) परिशान्तम् एव (अस्ति)।
27. This entire universe is without beginning, middle, or end, infinite, one, and indeed exceedingly clear; yet it is also extremely varied and manifold. Even though it appears radiant and restless in its current state, all this is indeed ultimately peaceful.

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

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) (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 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 (current chapter) 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