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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-188

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श्रीवसिष्ठ उवाच ।
आदिमत्त्वमिदं प्रोक्तमेतस्य कलनस्य यत् ।
परस्मादद्वितीयं तत्त्वद्बोधाय न वास्तवम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
ādimattvamidaṃ proktametasya kalanasya yat ,
parasmādadvitīyaṃ tattvadbodhāya na vāstavam 1
1. śrī-vasiṣṭhaḥ uvāca ādimattvam idam proktam etasya kalana-sya
yat parasmāt advitīyam tat tvad-bodhāya na vāstavam
1. śrī-vasiṣṭhaḥ uvāca idam kalana-sya ādimattvam proktam
yat parasmāt advitīyam tat tvad-bodhāya vāstavam na
1. Śrī Vasiṣṭha said: The assertion that this mentation (kalana) has a beginning (ādimattva) is declared (prokta) for your comprehension. However, that (having a beginning) is not truly real (vāstava), because (yat) this mentation (kalana) is in fact non-dual (advitīya) with the Supreme (Brahman).
एवंविधं तत्कलनमात्मनोऽङ्गमकृत्रिमम् ।
चेत्योन्मुखचिदाभासं जीवशब्देन कथ्यते ॥ २ ॥
evaṃvidhaṃ tatkalanamātmano'ṅgamakṛtrimam ,
cetyonmukhacidābhāsaṃ jīvaśabdena kathyate 2
2. evam-vidham tat kalanam ātmanaḥ aṅgam akṛtrimam
cetya-unmukha-cit-ābhāsam jīva-śabdena kathyate
2. evam-vidham tat kalanam ātmanaḥ akṛtrimam aṅgam
cetya-unmukha-cit-ābhāsam jīva-śabdena kathyate
2. Such mentation (kalana) is an inherent, non-artificial (akṛtrima) part (aṅga) of the Self (ātman). This appearance of consciousness (cit) which is oriented towards cognizable objects (cetya) is designated by the term "jīva".
कलनस्यास्य नामानि बहूनि रघुनन्दन ।
श्रृणु तानि विचित्राणि चेत्योन्मुखचिदात्मनः ॥ ३ ॥
kalanasyāsya nāmāni bahūni raghunandana ,
śrṛṇu tāni vicitrāṇi cetyonmukhacidātmanaḥ 3
3. kalana-sya asya nāmāni bahūni raghu-nandana
śṛṇu tāni vicitrāṇi cetya-unmukha-cit-ātmanaḥ
3. raghu-nandana asya kalana-sya cetya-unmukha-cit-ātmanaḥ
bahūni vicitrāṇi nāmāni tāni śṛṇu
3. O Rāma, delight of the Raghu dynasty (Raghunandana)! Listen to the many diverse names of this mentation (kalana), which is the Self (ātman) whose consciousness (cit) is oriented towards cognizable objects (cetya).
जीवनाच्चेतनाज्जीवो जीव इत्येव कथ्यते ।
चेत्योन्मुखतया चित्तं चिदित्येव निगद्यते ॥ ४ ॥
jīvanāccetanājjīvo jīva ityeva kathyate ,
cetyonmukhatayā cittaṃ cidityeva nigadyate 4
4. jīvanāt cetanāt jīvaḥ jīvaḥ iti eva kathyate
cetyonmukhatayā cittam cit iti eva nigadyate
4. jīvanāt cetanāt jīvaḥ jīvaḥ iti eva kathyate
cetyonmukhatayā cittam cit iti eva nigadyate
4. From the act of living and from consciousness, the living being (jīva) is indeed called "jīva." Similarly, due to its orientation towards objects of thought, the mind (citta) is indeed referred to as "cit" (pure consciousness).
इदमित्थमिति स्पष्टबोधाद्बुद्धिरिहोच्यते ।
कल्पनान्मननज्ञत्वान्मन इत्यभिधीयते ॥ ५ ॥
idamitthamiti spaṣṭabodhādbuddhirihocyate ,
kalpanānmananajñatvānmana ityabhidhīyate 5
5. idam ittham iti spaṣṭabodhāt buddhiḥ iha ucyate
kalpanāt mananajñatvāt manaḥ iti abhidhīyate
5. idam ittham iti spaṣṭabodhāt buddhiḥ iha ucyate
kalpanāt mananajñatvāt manaḥ iti abhidhīyate
5. Because of the clear understanding, "this is thus," the intellect (buddhi) is called so here. Because of imagining and knowing through deliberation, it is referred to as mind (manas).
अस्मीति प्रत्ययादन्तरहंकारश्च कथ्यते ।
चेतनाढ्यमृतं चित्तमिति शास्त्रविचारिभिः ॥ ६ ॥
asmīti pratyayādantarahaṃkāraśca kathyate ,
cetanāḍhyamṛtaṃ cittamiti śāstravicāribhiḥ 6
6. asmi iti pratyayāt antaḥ ahaṅkāraḥ ca kathyate
cetanāḍhya amṛtam cittam iti śāstravicāribhiḥ
6. asmi iti pratyayāt antaḥ ahaṅkāraḥ ca kathyate
cetanāḍhya amṛtam cittam iti śāstravicāribhiḥ
6. Due to the cognition "I am," the inner ego (ahaṅkāra) is identified. The mind (citta), which is rich in consciousness and immortal, is thus defined by those who reflect on scriptures.
प्रौढसंकल्पजालात्स पुर्यष्टकमिति स्मृतम् ।
संसृतेः प्रकृतत्वेन प्राथम्यात्प्रकृतिः स्मृता ॥ ७ ॥
prauḍhasaṃkalpajālātsa puryaṣṭakamiti smṛtam ,
saṃsṛteḥ prakṛtatvena prāthamyātprakṛtiḥ smṛtā 7
7. prauḍhasaṅkalpajālāt saḥ puryaṣṭakam iti smṛtam
saṃsṛteḥ prakṛtatvena prāthamyāt prakṛtiḥ smṛtā
7. prauḍhasaṅkalpajālāt saḥ puryaṣṭakam iti smṛtam
saṃsṛteḥ prakṛtatvena prāthamyāt prakṛtiḥ smṛtā
7. From the network of strong intentions, that (subtle body) is considered the 'eight-fold city' (puryaṣṭaka). Because of being the origin of transmigration (saṃsāra) and its primary nature, primordial nature (prakṛti) is remembered.
बोधादविद्यमानत्वादविद्येत्युच्यते बुधैः ।
इत्यादिकलनस्यास्य नामानि कथितानि ते ॥ ८ ॥
bodhādavidyamānatvādavidyetyucyate budhaiḥ ,
ityādikalanasyāsya nāmāni kathitāni te 8
8. bodhāt avidyamānatvāt avidyā iti ucyate budhaiḥ
iti ādikalanasya asya nāmāni kathitāni te
8. budhaiḥ bodhāt avidyamānatvāt avidyā iti ucyate
iti te asya ādikalanasya nāmāni kathitāni
8. Because of its non-existence upon the dawn of realization (bodha), it is termed 'ignorance (avidyā)' by the wise. Thus, these names of this primary conceptualization have been recounted to you.
एतत्कलनमाद्यन्तमनाकारमनामयम् ।
आतिवाहिकदेहोक्त्या समुदाह्रियते बुधैः ॥ ९ ॥
etatkalanamādyantamanākāramanāmayam ,
ātivāhikadehoktyā samudāhriyate budhaiḥ 9
9. etat kalanam ādyantam anākāram anāmayam
ātivāhikadehoktyā samudāhriyate budhaiḥ
9. budhaiḥ etat kalanam ādyantam anākāram
anāmayam ātivāhikadehoktyā samudāhriyate
9. This conceptualization (kalana), which has a beginning and an end, and is formless and unblemished, is proclaimed by the wise as the 'subtle body' (ātivāhika-deha).
इत्येवं स्वप्नसंकल्पपुरवत्त्रिजगद्भ्रमः ।
भात्यर्थकार्यप्यवपुः शून्यमप्रतिघात्मकम् ॥ १० ॥
ityevaṃ svapnasaṃkalpapuravattrijagadbhramaḥ ,
bhātyarthakāryapyavapuḥ śūnyamapratighātmakam 10
10. iti evam svapnasankalpapura-vat trijagatbhramaḥ
bhāti arthakāryāpyavapuḥ śūnyam apratighātmakam
10. iti evam trijagatbhramaḥ svapnasankalpapura-vat
bhāti arthakāryāpyavapuḥ śūnyam apratighātmakam
10. Thus, this illusion of the three worlds (trijagat) appears like a city born of dreams or mental constructs; it has purposeful activity, yet it is bodiless, empty, and non-obstructive.
इत्यातिवाहिकः प्रोक्तो देहो देहभृतां वर ।
चिन्नभश्चित्तदेहोऽसौ शून्य आकाशतोपि च ॥ ११ ॥
ityātivāhikaḥ prokto deho dehabhṛtāṃ vara ,
cinnabhaścittadeho'sau śūnya ākāśatopi ca 11
11. iti ātivāhikadehaḥ proktaḥ dehabhṛtām vara |
cinnabhaḥ cittadehaḥ asau śūnyaḥ ākāśataḥ api ca
11. iti dehabhṛtām vara ātivāhikadehaḥ proktaḥ asau
cinnabhaḥ cittadehaḥ ākāśataḥ api ca śūnyaḥ
11. Thus, the subtle body (ātivāhika-deha) is declared, O best among embodied beings. That mental body (citta-deha), which is consciousness-space, is empty even more than (physical) space (ākāśa).
नास्तमेति न चोदेति जगत्यामोक्षसंविदः ।
चतुर्दशविधस्यैका भूतसर्गस्य चित्तभूः ॥ १२ ॥
nāstameti na codeti jagatyāmokṣasaṃvidaḥ ,
caturdaśavidhasyaikā bhūtasargasya cittabhūḥ 12
12. na astam eti na ca udeti jagati ā mokṣa-saṃvidaḥ
caturdaśa-vidhasya ekā bhūta-sargasya citta-bhūḥ
12. ekā citta-bhūḥ caturdaśa-vidhasya bhūta-sargasya
jagati ā mokṣa-saṃvidaḥ na astam eti ca na udeti
12. The single substratum of consciousness (citta-bhūḥ) for the fourteen-fold creation of beings neither sets nor rises in this world until the realization of liberation (mokṣa).
अत्र संसारलक्षाणि भविष्यन्ति भवन्ति च ।
भूतानि च फलानीव यथा कालव्यवस्थया ॥ १३ ॥
atra saṃsāralakṣāṇi bhaviṣyanti bhavanti ca ,
bhūtāni ca phalānīva yathā kālavyavasthayā 13
13. atra saṃsāra-lakṣāṇi bhaviṣyanti bhavanti ca
bhūtāni ca phalāni iva yathā kāla-vyavasthayā
13. atra saṃsāra-lakṣāṇi bhūtāni ca bhavanti ca
bhaviṣyanti yathā kāla-vyavasthayā phalāni iva
13. Here, innumerable cycles of worldly existence (saṃsāra) have been, are, and will be, just as fruits manifest according to the arrangement of time.
एष चित्तमयो देहो जगन्त्यन्तर्बहिस्त्वपि ।
प्रतिबिम्बमिवादर्शः शून्य एव नभो यथा ॥ १४ ॥
eṣa cittamayo deho jagantyantarbahistvapi ,
pratibimbamivādarśaḥ śūnya eva nabho yathā 14
14. eṣaḥ cittamayaḥ dehaḥ jaganti antaḥ bahiḥ tu api
pratibimbam iva ādarśaḥ śūnyaḥ eva nabhaḥ yathā
14. eṣaḥ cittamayaḥ dehaḥ antaḥ ca bahiḥ ca api jaganti pratibimbam iva ādarśaḥ,
yathā nabhaḥ,
eva śūnyaḥ
14. This body, which is composed of mind (citta), contains worlds both internally and externally, like a mirror holds reflections. Yet, it is truly empty, just as the sky is.
महाकल्पस्य पर्यन्ते सर्वनाशे स्थिरे स्थिते ।
महाशून्यपदे प्रौढे ब्रह्मात्मनि निरामये ॥ १५ ॥
mahākalpasya paryante sarvanāśe sthire sthite ,
mahāśūnyapade prauḍhe brahmātmani nirāmaye 15
15. mahā-kalpasya paryante sarva-nāśe sthire sthite
mahā-śūnya-pade prauḍhe brahma-ātmani nirāmaye
15. mahā-kalpasya paryante,
sarva-nāśe sthire sthite,
prauḍhe mahā-śūnya-pade,
nirāmaye brahma-ātmani
15. At the culmination of a great cosmic cycle (mahā-kalpa), when the complete dissolution of all is firmly established, in that vast state of the great void, which is the flawless self (ātman) that is ultimate reality (brahman).
स्वतश्चितिघनोऽचित्त्वाच्चिद्भानमिदमात्मनः ।
आतिवाहिकदेहाभं क्रमेणानेन चेतति ॥ १६ ॥
svataścitighano'cittvāccidbhānamidamātmanaḥ ,
ātivāhikadehābhaṃ krameṇānena cetati 16
16. svataḥ citi-ghanaḥ acittvāt cit-bhānam idam
ātmanaḥ ātivāhika-deha-ābham krameṇa anena cetati
16. ātmanaḥ svataḥ citi-ghanaḥ acittvāt idam cit-bhānam
ātivāhika-deha-ābham anena krameṇa cetati
16. The self (ātman), which is inherently dense with consciousness, and is non-inert, manifests this conscious illumination of itself, resembling a subtle body, and through this process, it engages in perception.
स आतिवाहिको देहस्तदालोकप्रवर्तितः ।
कैश्चिद्ब्रह्मेति कथितः स्मृतः कैश्चिद्विराडिति ॥ १७ ॥
sa ātivāhiko dehastadālokapravartitaḥ ,
kaiścidbrahmeti kathitaḥ smṛtaḥ kaiścidvirāḍiti 17
17. saḥ ātivāhikaḥ dehaḥ tat-āloka-pravartitaḥ kaiś-cit
brahma iti kathitaḥ smṛtaḥ kaiś-cit virāṭ iti
17. saḥ ātivāhikaḥ dehaḥ tat-āloka-pravartitaḥ kaiś-cit
brahma iti kathitaḥ kaiś-cit virāṭ iti smṛtaḥ
17. That subtle body (ātivāhika-deha), impelled by that conscious illumination, is called Brahman (brahman) by some, and considered the Cosmic Person (Virāṭ) by others.
कश्चित्सनातनाभिख्यः कश्चिन्नारायणाभिधः ।
कश्चिदीश इति ख्यातः कश्चिदुक्तः प्रजापतिः ॥ १८ ॥
kaścitsanātanābhikhyaḥ kaścinnārāyaṇābhidhaḥ ,
kaścidīśa iti khyātaḥ kaściduktaḥ prajāpatiḥ 18
18. kaś-cit sanātana-ābhi-khyaḥ kaś-cit nārāyaṇa-ābhi-dhaḥ
kaś-cit īśa iti khyātaḥ kaś-cit uktaḥ prajā-patiḥ
18. kaś-cit sanātana-ābhi-khyaḥ kaś-cit nārāyaṇa-ābhi-dhaḥ
kaś-cit īśa iti khyātaḥ kaś-cit prajā-patiḥ uktaḥ
18. Some name it Sanātana, others Nārāyaṇa. Some consider it the Lord (Īśa), and still others call it the Lord of Creatures (Prajāpati).
काकतालीयवद्भाताः पञ्च स्वेन्द्रियसंविदः ।
यत्र यत्र यथा तेषां स्थितास्तत्र तथा स्थिताः ॥ १९ ॥
kākatālīyavadbhātāḥ pañca svendriyasaṃvidaḥ ,
yatra yatra yathā teṣāṃ sthitāstatra tathā sthitāḥ 19
19. kāka-tālīya-vat bhātāḥ pañca sva-indriya-saṃvidaḥ
yatra yatra yathā teṣām sthitāḥ tatra tathā sthitāḥ
19. pañca sva-indriya-saṃvidaḥ kāka-tālīya-vat bhātāḥ
teṣām yatra yatra yathā sthitāḥ tatra tathā sthitāḥ
19. The five consciousnesses pertaining to their respective senses appeared spontaneously, like the 'crow-and-palm-fruit' incident. Wherever and however they are situated for those (senses), there they remain in that same way.
एवमत्यन्तवितते संपन्ने दृश्यविभ्रमे ।
न किंचिदपि संपन्नं सर्वशून्यं ततं यतः ॥ २० ॥
evamatyantavitate saṃpanne dṛśyavibhrame ,
na kiṃcidapi saṃpannaṃ sarvaśūnyaṃ tataṃ yataḥ 20
20. evam atyantavitate sampanne dṛśyavibhrame na
kiñcit api sampannam sarvaśūnyam tatam yataḥ
20. evam atyantavitate dṛśyavibhrame sampanne,
yataḥ sarvaśūnyam tatam,
(tasmāt) kiñcit api na sampannam
20. Thus, when this exceedingly vast illusion of the visible world arises, nothing whatsoever is truly produced, because everything is pervaded by absolute emptiness.
अनादिमत्परं ब्रह्म न सद्यन्नासदुच्यते ।
तदेवेदमनाद्यन्तं तथास्थितमवेदनम् ॥ २१ ॥
anādimatparaṃ brahma na sadyannāsaducyate ,
tadevedamanādyantaṃ tathāsthitamavedanam 21
21. anādimat param brahma na sat yat na asat ucyate
tat eva idam anādyantam tathā sthitam avedanam
21. param brahma anādimat (asti),
(tat) sat na,
yat na asat,
(iti) ucyate.
tat eva idam anādyantam,
tathā avedanam sthitam.
21. The supreme (brahman) is without beginning; it is declared to be neither existent nor non-existent. That very (brahman) is this (universe), without beginning or end, thus eternally established and beyond all knowledge.
आतिवाहिकदेहस्य तस्यानुभवतः स्वयम् ।
याति व्यसनिनः स्वप्नः कान्तेव परिपुष्टताम् ॥ २२ ॥
ātivāhikadehasya tasyānubhavataḥ svayam ,
yāti vyasaninaḥ svapnaḥ kānteva paripuṣṭatām 22
22. ātivāhikadehasya tasya anubhavataḥ svayam yāti
vyasaninaḥ svapnaḥ kāntā iva paripuṣṭatām
22. ātivāhikadehasya tasya svayam anubhavataḥ (jīvasya),
vyasaninaḥ svapnaḥ kāntā iva paripuṣṭatām yāti
22. For that individual, experiencing (reality) within their subtle body (ātivāhika-deha) by himself, the dream-like perception attains substantiality, just as a distressed person's dream (vision) of his beloved becomes vivid.
शून्योऽप्यनाकृतिरपि घटाकारोऽनुभूयते ।
स्वप्नसंकल्पयोः स्वस्य देहस्य जगतो यथा ॥ २३ ॥
śūnyo'pyanākṛtirapi ghaṭākāro'nubhūyate ,
svapnasaṃkalpayoḥ svasya dehasya jagato yathā 23
23. śūnyaḥ api anākṛtiḥ api ghaṭākāraḥ anubhūyate
svapnasaṅkalpayoḥ svasya dehasya jagataḥ yathā
23. śūnyaḥ api anākṛtiḥ api (bhāvaḥ) ghaṭākāraḥ anubhūyate,
yathā svapnasaṅkalpayoḥ svasya dehasya jagataḥ (tathā)
23. Although empty and formless, it is experienced as having the shape of a pot, just as one's own body and the world appear (to have form) in dreams and mental creations.
भवत्यर्थकरोऽत्युच्चैस्तच्चित्खस्वप्नवस्तुवत् ।
आकाशात्मक एवोग्रः पदार्थ इव भासते ॥ २४ ॥
bhavatyarthakaro'tyuccaistaccitkhasvapnavastuvat ,
ākāśātmaka evograḥ padārtha iva bhāsate 24
24. bhavati arthakaraḥ ati uccaiḥ tatcitkhasvapnavastuvat
ākāśātmakaḥ eva ugraḥ padārthaḥ iva bhāsate
24. tatcitkhasvapnavastuvat ākāśātmakaḥ eva ugraḥ
padārthaḥ iva ati uccaiḥ arthakaraḥ bhavati bhāsate
24. It becomes exceedingly potent, creating (the illusion of) reality, and appears like a formidable object, even though it is merely of the nature of space, just like a dream-object produced by that consciousness within space.
आतिवाहिकदेहोऽसौ स्वतोऽनुभवति क्रमात् ।
अनाकारोपि शून्योपि स्वप्नाभोऽसन्नपि स्थितः ॥ २५ ॥
ātivāhikadeho'sau svato'nubhavati kramāt ,
anākāropi śūnyopi svapnābho'sannapi sthitaḥ 25
25. ātivāhikadehaḥ asau svataḥ anubhavati kramāt
anākāraḥ api śūnyaḥ api svapnābhaḥ asan api sthitaḥ
25. asau ātivāhikadehaḥ svataḥ kramāt anubhavati
anākāraḥ api śūnyaḥ api svapnābhaḥ asan api sthitaḥ
25. This subtle body (ātivāhikadeha) experiences things spontaneously and successively. Though it is formless, empty, dream-like, and even unreal, it nonetheless exists.
चेतत्यस्थिगणः स्थूलं कराद्यवयवावलिम् ।
त्रिकलोमशिरास्नायुसंनिवेशतया स्थितम् ॥ २६ ॥
cetatyasthigaṇaḥ sthūlaṃ karādyavayavāvalim ,
trikalomaśirāsnāyusaṃniveśatayā sthitam 26
26. cetati asthigaṇaḥ sthūlam karādyavayavāvalim
trikalomaśirāsnāyusaṃniveśatayā sthitam
26. asthigaṇaḥ sthūlam karādyavayavāvalim
trikalomaśirāsnāyusaṃniveśatayā sthitam cetati
26. The bony structure perceives the gross array of limbs, such as hands, which is formed by the intricate arrangement of bones (sacrum), hair, veins, and sinews.
जन्मकर्मेहितस्थानं परिणामवयःस्थितम् ।
देशकालक्रमाभोगभावार्थायोद्भवभ्रमम् ॥ २७ ॥
janmakarmehitasthānaṃ pariṇāmavayaḥsthitam ,
deśakālakramābhogabhāvārthāyodbhavabhramam 27
27. janmakarmehitasthānam pariṇāmavayaḥsthitam
deśakālakramābhogabhāvārthāyodbhavabhramam
27. janmakarmehitasthānam pariṇāmavayaḥsthitam
deśakālakramābhogabhāvārthāyodbhavabhramam
27. It is the realm of birth, (karma) action, and desire; it exists through transformation and various life stages; and it is a delusion that arises for the purpose of experiencing states governed by space, time, and sequence.
जरामरणमाधानदशदिङ्मण्डलक्रमम् ।
ज्ञानज्ञेयज्ञातृभावमादिमध्यान्तवेदनम् ॥ २८ ॥
jarāmaraṇamādhānadaśadiṅmaṇḍalakramam ,
jñānajñeyajñātṛbhāvamādimadhyāntavedanam 28
28. jarāmaraṇam ādhāna daśadiṅmaṇḍalakramam
jñānajñeyajñātṛbhāvam ādimadhyāntavedanam
28. jarāmaraṇam ādhāna daśadiṅmaṇḍalakramam
jñānajñeyajñātṛbhāvam ādimadhyāntavedanam
28. It encompasses the progression of old age and death, the foundation of the circles of the ten directions. It is the state of knowledge (jñāna), the knowable (jñeya), and the knower (jñātṛ), and the awareness (vedanam) of the beginning, middle, and end.
क्षितिजलगगनदिवाकरजनताव्यवहारनगरशिखरात्मा ।
स्वाधाराधेयमयं पश्यति वपुषः पुरातनः पुरुषः ॥ २९ ॥
kṣitijalagaganadivākarajanatāvyavahāranagaraśikharātmā ,
svādhārādheyamayaṃ paśyati vapuṣaḥ purātanaḥ puruṣaḥ 29
29. kṣitijalagaganadivākarajanatāvyavahāranagaraśikharātmā
svādhārādheyamayam paśyati vapuṣaḥ purātanaḥ puruṣaḥ
29. purātanaḥ puruṣaḥ kṣitijalagaganadivākarajanatāvyavahāranagaraśikharātmā
vapuṣaḥ svādhārādheyamayam paśyati
29. The ancient cosmic person (puruṣa), whose very Self (ātman) constitutes the earth, water, sky, the sun, the activities of people, and the peaks of cities, perceives the body of existence as entirely composed of the support and the supported.

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 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 (current chapter) 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