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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-204

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श्रीवसिष्ठ उवाच ।
भूय एव महाबाहो श्रृणु मे परमं वचः ।
आदर्शो राजतेऽत्यर्थं पौनःपुन्येन मार्जितः ॥ १ ॥
śrīvasiṣṭha uvāca ,
bhūya eva mahābāho śrṛṇu me paramaṃ vacaḥ ,
ādarśo rājate'tyarthaṃ paunaḥpunyena mārjitaḥ 1
1. śrī vasiṣṭha uvāca bhūyaḥ eva mahābāho śṛṇu me paramam
vacaḥ ādarśaḥ rājate atyartham paunaḥpunyena mārjitaḥ
1. śrī vasiṣṭha uvāca mahābāho bhūyaḥ eva me paramam vacaḥ
śṛṇu paunaḥpunyena mārjitaḥ ādarśaḥ atyartham rājate
1. Śrī Vasiṣṭha said: O great-armed one, listen again to my highest words. A mirror shines exceptionally bright when polished repeatedly.
अर्थो वेदनसंकेतः शब्दो जलरवोपमः ।
दृश्यमेतच्चिदाभानं स्वप्नवत्क्वाभवज्जगत् ॥ २ ॥
artho vedanasaṃketaḥ śabdo jalaravopamaḥ ,
dṛśyametaccidābhānaṃ svapnavatkvābhavajjagat 2
2. arthaḥ vedanasaṃketaḥ śabdaḥ jalaravopamaḥ dṛśyam
etat cit ābhānam svapnavat kva abhavat jagat
2. arthaḥ vedanasaṃketaḥ śabdaḥ jalaravopamaḥ etat
dṛśyam cit ābhānam jagat svapnavat kva abhavat
2. Meaning (artha) is a pointer to understanding (vedana). Sound is comparable to the roar of water. This entire phenomenal world, a mere appearance of consciousness (cidābhāna), how could it truly exist, like a dream?
जाग्रद्वै स्वप्नसंदृष्टः स्मरणात्म स्थितं पुरः ।
संविद्वेदनमात्रं सत्तदन्याकारवत्ततम् ॥ ३ ॥
jāgradvai svapnasaṃdṛṣṭaḥ smaraṇātma sthitaṃ puraḥ ,
saṃvidvedanamātraṃ sattadanyākāravattatam 3
3. jāgrat vai svapnasaṃdṛṣṭaḥ smaraṇātma sthitaṃ
puraḥ saṃvidvedanamātram sat tat anyākāravat tatam
3. jāgrat vai svapnasaṃdṛṣṭaḥ puraḥ smaraṇātma sthitaṃ,
saṃvidvedanamātram sat tat anyākāravat tatam
3. Indeed, what is perceived in the waking state, like that seen in a dream, is established from memory (smaraṇa) that existed previously. Being merely the cognition of consciousness (saṃvid), it is expanded into various forms distinct from that.
यथाच्छं संविदाकाशं मयि स्वप्नपुरात्मकम् ।
सरूपमपि नीरूपं तथेदं भुवनत्रयम् ॥ ४ ॥
yathācchaṃ saṃvidākāśaṃ mayi svapnapurātmakam ,
sarūpamapi nīrūpaṃ tathedaṃ bhuvanatrayam 4
4. yathā accham saṃvidākāśam mayi svapnapurātmakam
sarūpam api nīrūpam tathā idam bhuvanatrayam
4. yathā mayi accham saṃvidākāśam svapnapurātmakam sarūpam api nīrūpam,
tathā idam bhuvanatrayam
4. Just as the clear space of consciousness (saṃvid) within me, which is of the nature of a dream-city, is both with form and yet formless, so too are these three worlds (bhuvana-trayam).
श्रीराम उवाच ।
संपन्नेयं कथं भूमिः संपन्ना गिरयः कथम् ।
कथं संपन्नमम्भश्च संपन्ना उपलाः कथम् ॥ ५ ॥
śrīrāma uvāca ,
saṃpanneyaṃ kathaṃ bhūmiḥ saṃpannā girayaḥ katham ,
kathaṃ saṃpannamambhaśca saṃpannā upalāḥ katham 5
5. śrīrāma uvāca sampannā iyam katham bhūmiḥ sampannāḥ girayaḥ
katham katham sampannam ambhaḥ ca sampannāḥ upalāḥ katham
5. śrīrāma uvāca iyam bhūmiḥ katham sampannā girayaḥ katham
sampannāḥ ca ambhaḥ katham sampannam upalāḥ katham sampannāḥ
5. Śrī Rāma said: How was this earth formed? How were the mountains formed? And how was water formed? How, too, were the stones formed?
कथं च तेजः संपन्नं संपन्ना च कथं क्रिया ।
कथं च कालः संपन्नः संपन्नः पवनः कथम् ॥ ६ ॥
kathaṃ ca tejaḥ saṃpannaṃ saṃpannā ca kathaṃ kriyā ,
kathaṃ ca kālaḥ saṃpannaḥ saṃpannaḥ pavanaḥ katham 6
6. katham ca tejaḥ sampannam sampannā ca katham kriyā
katham ca kālaḥ sampannaḥ sampannaḥ pavanaḥ katham
6. ca tejaḥ katham sampannam ca kriyā katham sampannā
ca kālaḥ katham sampannaḥ pavanaḥ katham sampannaḥ
6. And how was fire (tejas) formed? And how was action formed? And how was time formed? How, too, was wind formed?
कथं च शून्यं संपन्नं संपन्नं चिन्नभः कथम् ।
इति ज्ञातं मया भूयो बोधाय वद मे प्रभो ॥ ७ ॥
kathaṃ ca śūnyaṃ saṃpannaṃ saṃpannaṃ cinnabhaḥ katham ,
iti jñātaṃ mayā bhūyo bodhāya vada me prabho 7
7. katham ca śūnyam sampannam sampannam cinnabhaḥ
katham iti jñātam mayā bhūyaḥ bodhāya vada me prabho
7. prabho śūnyam katham sampannam ca cinnabhaḥ katham
sampannam iti mayā bhūyaḥ jñātam me bodhāya vada
7. How did emptiness (śūnya) come into existence? And how did the sky of consciousness (cinnabhaḥ) manifest? Although this has been repeatedly understood by me, O Lord, please explain it again for my further enlightenment.
श्रीवसिष्ठ उवाच ।
ब्रूहि राघव तत्त्वेन स्वप्नदृष्टमहापुरे ।
संपन्ना भूः कथमिव संपन्नं कथमम्बरम् ॥ ८ ॥
śrīvasiṣṭha uvāca ,
brūhi rāghava tattvena svapnadṛṣṭamahāpure ,
saṃpannā bhūḥ kathamiva saṃpannaṃ kathamambaram 8
8. śrīvasiṣṭha uvāca brūhi rāghava tattvena svapnadṛṣṭamahāpure
sampannā bhūḥ katham iva sampannam katham ambaram
8. śrīvasiṣṭhaḥ uvāca rāghava svapnadṛṣṭamahāpure bhūḥ katham
iva sampannā ambaram katham sampannam tattvena brūhi
8. Śrī Vasiṣṭha said: O Rāghava, tell me truly: in a great city seen in a dream, how did the earth manifest? And how did the sky manifest?
कथं वारि च संपन्नं संपन्ना उपलाः कथम् ।
कथं च तेजः संपन्नं संपन्नाश्च कथं दिशः ॥ ९ ॥
kathaṃ vāri ca saṃpannaṃ saṃpannā upalāḥ katham ,
kathaṃ ca tejaḥ saṃpannaṃ saṃpannāśca kathaṃ diśaḥ 9
9. katham vāri ca sampannam sampannāḥ upalāḥ katham
katham ca tejaḥ sampannam sampannāḥ ca katham diśaḥ
9. vāri ca katham sampannam upalāḥ katham sampannāḥ
tejaḥ ca katham sampannam diśaḥ ca katham sampannāḥ
9. How did water (vāri) come into existence, and how did rocks manifest? How did light (tejas) come into being, and how did the directions (diśaḥ) manifest?
संपन्नश्च कथं कालः संपन्ना च कथं क्रिया ।
कथमेतन्निमित्तादि सर्वं संपन्नमुच्यताम् ॥ १० ॥
saṃpannaśca kathaṃ kālaḥ saṃpannā ca kathaṃ kriyā ,
kathametannimittādi sarvaṃ saṃpannamucyatām 10
10. sampannaḥ ca katham kālaḥ sampannā ca katham kriyā
katham etannimittādi sarvam sampannam ucyatām
10. kālaḥ ca katham sampannaḥ kriyā ca katham sampannā
katham etannimittādi sarvam sampannam ucyatām
10. How did time (kāla) manifest, and how did action (kriyā) come into existence? Please explain how all of this, including its causes (nimitta), came into being.
केनेदं निर्मितं दग्धमानीतं रचितं चितम् ।
उत्पादितं प्रकटितं किमाचारं किमात्मकम् ॥ ११ ॥
kenedaṃ nirmitaṃ dagdhamānītaṃ racitaṃ citam ,
utpāditaṃ prakaṭitaṃ kimācāraṃ kimātmakam 11
11. kena idam nirmitam dagdham ānītam racitam
citam utpāditam prakaṭitam kimācāram kimātmakam
11. kena idam nirmitam dagdham ānītam racitam
citam utpāditam prakaṭitam kimācāram kimātmakam
11. By whom was this created, consumed, brought forth, fashioned, and arranged? By whom was it produced and manifested? What is its operational principle? What is its essential nature (ātman)?
श्रीराम उवाच ।
आत्मास्य केवलं व्योम न सद्भूम्यचलादिकम् ।
जगतः स्वप्नरूपस्य निराकारो निरास्पदः ॥ १२ ॥
śrīrāma uvāca ,
ātmāsya kevalaṃ vyoma na sadbhūmyacalādikam ,
jagataḥ svapnarūpasya nirākāro nirāspadaḥ 12
12. śrīrāma uvāca ātmā asya kevalam vyoma na sat
bhūmyacalādikam jagataḥ svapnarūpasya nirākāraḥ nirāspadaḥ
12. śrīrāma uvāca asya svapnarūpasya jagataḥ ātmā kevalam
vyoma na sat bhūmyacalādikam nirākāraḥ nirāspadaḥ
12. Lord Rāma said: The true self (ātman) of this (world) is merely pure space; it is not the actual earth, mountains, and so forth. For the world, which is dream-like in nature, (the ātman) is formless and without any support.
आत्मैव व्योमरूपोऽस्य निराधारो निराकृतिः ।
विनाकृतेर्वा व्योम्नोऽस्य किमाधारेण कारणम् ॥ १३ ॥
ātmaiva vyomarūpo'sya nirādhāro nirākṛtiḥ ,
vinākṛtervā vyomno'sya kimādhāreṇa kāraṇam 13
13. ātmā eva vyomarūpaḥ asya nirādhāraḥ nirākṛtiḥ
vinā ākṛteḥ vā vyomnaḥ asya kim ādhāreṇa kāraṇam
13. asya ātmā eva vyomarūpaḥ nirādhāraḥ nirākṛtiḥ.
asya ākṛteḥ vā vyomnaḥ vinā ādhāreṇa kim kāraṇam.
13. The (ātman) of this (world) is itself space-like, supportless, and formless. Without the form or even the spatial nature of this (ātman), what other cause for a basis could there be (for the world)?
न किंचिदेतत्संपन्नं सद्यथैतन्न संविदः ।
एतच्चित्कचनं नाम मन एव तथा स्थितम् ॥ १४ ॥
na kiṃcidetatsaṃpannaṃ sadyathaitanna saṃvidaḥ ,
etaccitkacanaṃ nāma mana eva tathā sthitam 14
14. na kiṃcit etat sampannam sat yathā etan na saṃvidaḥ
etat citkacanam nāma manaḥ eva tathā sthitam
14. etat kiṃcit sat sampannam na yathā etat saṃvidaḥ na.
etat citkacanam nāma.
manaḥ eva tathā sthitam.
14. This (world) has not truly come into being as anything existent, nor is it from (pure) consciousness as a distinct entity. This (phenomenal world) is known as the 'stirring of consciousness' (cit-kacana), and the mind itself is established in this very manner.
दिक्कालाद्यत्र चिद्भानं चिद्भानमचलादिकम् ।
चिज्जलादि तथा बोधाच्चित्खं वाय्वादि तद्विदः ॥ १५ ॥
dikkālādyatra cidbhānaṃ cidbhānamacalādikam ,
cijjalādi tathā bodhāccitkhaṃ vāyvādi tadvidaḥ 15
15. dikkālādi yatra cit-bhānam cit-bhānam acala-ādikam
cit-jala-ādi tathā bodhāt cit-kham vāyu-ādi tat-vidaḥ
15. yatra dikkālādi cit-bhānam.
(yatra) acala-ādikam cit-bhānam.
tathā cit-jala-ādi (ca) bodhāt cit-kham vāyu-ādi (ca asti).
tat-vidaḥ (vadanti)
15. Where consciousness (cit) manifests as directions, time, and other such phenomena; where consciousness manifests as mountains, etc. Similarly, consciousness (cit) is water, etc.; and through insight (bodha), consciousness is also space, air, and so on. Such is the understanding of those who comprehend this truth.
वस्तुतस्तु न भूम्यादि किंचित्तन्न च दृश्यता ।
चिदाकाशमनन्तं तत्सर्वमेकं तदात्मकम् ॥ १७ ॥
vastutastu na bhūmyādi kiṃcittanna ca dṛśyatā ,
cidākāśamanantaṃ tatsarvamekaṃ tadātmakam 17
17. vastutaḥ tu na bhūmi-ādi kiñcit tat na ca dṛśyatā
cit-ākāśam anantam tat sarvam ekam tat-ātmakam
17. vastutaḥ tu bhūmi-ādi kiñcit na ca dṛśyatā na
tat anantam cit-ākāśam sarvam ekam tat-ātmakam
17. But in reality (vastutaḥ), there is no earth (bhūmi) or anything else as a distinct entity, nor is there any separate perceivable object. That infinite space of consciousness (cidākāśa) is everything; it is one, and it is of the very nature of that [consciousness itself].
द्रवत्वादम्बु हृद्याब्धेर्नानावृत्तितया यथा ।
अनानैव भवेन्नाना चिद्व्योमात्मनि वै तथा ॥ १८ ॥
dravatvādambu hṛdyābdhernānāvṛttitayā yathā ,
anānaiva bhavennānā cidvyomātmani vai tathā 18
18. dravatvāt ambu hṛdi abdheḥ nānā-vṛttitayā yathā
anānā eva bhavet nānā cit-vyoma ātmani vai tathā
18. yathā hṛdi abdheḥ ambu dravatvāt nānā-vṛttitayā anānā eva nānā bhavet.
tathā vai cit-vyoma ātmani nānā anānā eva bhavet
18. Just as water (ambu), by its intrinsic fluid nature (dravatva), though appearing in various forms (nānāvṛttitayā) from the ocean (abdhī) of the heart (hṛd), is actually non-diverse (anānā eva) even while manifesting as diversity (nānā); similarly, in the consciousness-space (cit-vyoma) that is the Self (ātman), diversity (nānā) indeed arises, yet it remains essentially non-diverse (anānā eva).
काठिन्यवेदनादुर्वी गिरितामागतेव चित् ।
शून्यतावेदनाच्छून्यं वेत्ति व्योमेव चिद्वपुः ॥ १९ ॥
kāṭhinyavedanādurvī giritāmāgateva cit ,
śūnyatāvedanācchūnyaṃ vetti vyomeva cidvapuḥ 19
19. kāṭhinya-vedanāt urvī giritām āgatā iva cit
śūnyatā-vedanāt śūnyam vetti vyoma iva cit-vapuḥ
19. cit kāṭhinya-vedanāt giritām āgatā iva urvī (bhavati).
cid-vapuḥ śūnyatā-vedanāt śūnyam vyoma iva vetti
19. Consciousness (cit), through the perception of hardness (kāṭhinya-vedanā), becomes like the earth (urvī), as if having attained the nature of a mountain (giritā). Similarly, the body of consciousness (cit-vapus), through the perception of emptiness (śūnyatā-vedanā), understands space (vyoman) itself to be empty.
द्रवत्ववेदनाद्वेत्ति वारि स्पन्दतयानिलम् ।
औष्ण्यसंवित्ततो वह्निमत्यजन्ती निजं वपुः ॥ २० ॥
dravatvavedanādvetti vāri spandatayānilam ,
auṣṇyasaṃvittato vahnimatyajantī nijaṃ vapuḥ 20
20. dravatvavedanāt vetti vāri spandatayā anilam
auṣṇyasaṃvittataḥ vahnim atyajantī nijam vapuḥ
20. vāri dravatvavedanāt vetti,
anilam spandatayā (vetti).
(cittiḥ) auṣṇyasaṃvittataḥ vahnim nijam vapuḥ atyajantī (vetti).
20. One perceives water through the awareness of its fluidity, and wind through its vibratory nature. Similarly, one perceives fire through the awareness of its heat, while (the perceiving consciousness) does not abandon its own intrinsic form.
एवंस्वभाव एवायं चिद्धातुर्गगनात्मकः ।
यदेवं नाम कचति निष्कारणगुणक्रमम् ॥ २१ ॥
evaṃsvabhāva evāyaṃ ciddhāturgaganātmakaḥ ,
yadevaṃ nāma kacati niṣkāraṇaguṇakramam 21
21. evaṃsvabhāvaḥ eva ayam ciddhātuḥ gaganātmakaḥ
yat evam nāma kacati niṣkāraṇaguṇakramam
21. ayam gaganātmakaḥ evaṃsvabhāvaḥ ciddhātuḥ yat evam nāma niṣkāraṇaguṇakramam kacati.
21. This very element of consciousness (cit), whose intrinsic nature (dharma) is like that of space, thus indeed manifests this sequence of qualities which has no (external) cause.
न चैतद्व्यतिरेकेण किंचिन्नापीह विद्यते ।
अन्यच्छून्यत्ववारिभ्यामृते खार्णवयोरिव ॥ २२ ॥
na caitadvyatirekeṇa kiṃcinnāpīha vidyate ,
anyacchūnyatvavāribhyāmṛte khārṇavayoriva 22
22. na ca etat vyatirekeṇa kiñcit na api iha vidyate
anyat śūnyatvavāribhyām ṛte khārṇavayoḥ iva
22. iha etat vyatirekeṇa kiñcit ca api na vidyate,
khārṇavayoḥ śūnyatvavāribhyām ṛte anyat iva (na asti).
22. And apart from this (consciousness), nothing else whatsoever exists here. It is just as, in the case of the sky and the ocean, nothing exists other than their intrinsic nature (dharma) as emptiness and water.
न तु चिद्गगनादन्यन्न संभवति किंचन ।
इदं त्वमहमित्यादि तस्मादाशान्तमास्यताम् ॥ २३ ॥
na tu cidgaganādanyanna saṃbhavati kiṃcana ,
idaṃ tvamahamityādi tasmādāśāntamāsyatām 23
23. na tu cit gaganāt anyat na saṃbhavati kiñcana
idam tvam aham iti ādi tasmāt āśāntam āsyatām
23. tu cit gaganāt anyat kiñcana na na saṃbhavati.
tasmāt idam tvam aham iti ādi āśāntam āsyatām.
23. Indeed, nothing whatsoever exists other than the consciousness (cit) which is like space. Therefore, let such notions as 'this', 'you', and 'I' entirely subside into tranquility.
त्वं यथास्मिन् गृहे कुर्वन्नग्निशैलादिकां विदम् ।
तदेव पश्यस्यवपुरेवं चिद्गगनं तथा ॥ २४ ॥
tvaṃ yathāsmin gṛhe kurvannagniśailādikāṃ vidam ,
tadeva paśyasyavapurevaṃ cidgaganaṃ tathā 24
24. tvaṃ yathā asmin gṛhe kurvan agniśailādikām vidam
tat eva paśyasi avapuḥ evam citgaganam tathā
24. tvaṃ asmin gṛhe agniśailādikām vidam kurvan yathā
avapuḥ tat eva paśyasi evam citgaganam tathā
24. Just as you, when creating a mental image of fire, mountains, and similar things within this house, perceive that very image as bodiless (avapuh), so too is the ether of consciousness (cit-gaganam).
चिद्व्योम भाति देहाभं सर्गादौ न तु देहकः ।
अकारणत्वादसतश्चिदुदेतीति चिन्त्यताम् ॥ २५ ॥
cidvyoma bhāti dehābhaṃ sargādau na tu dehakaḥ ,
akāraṇatvādasataścidudetīti cintyatām 25
25. cidvyoma bhāti dehābham sargādau na tu dehakaḥ
akāraṇatvāt asataḥ cit udeti iti cintyatām
25. sargādau cidvyoma dehābham bhāti tu dehakaḥ
na akāraṇatvāt asataḥ cit udeti iti cintyatām
25. The ether of consciousness (cidvyoma) appears body-like at the beginning of creation, yet it is not a physical body. It should be contemplated that consciousness (cit) arises (udeti) from the non-existent (asatah) due to its very causelessness (akāraṇatvāt).
मनोबुद्धिरहंकारो भूतानि गिरयो दिशः ।
शिलाजठरवन्मौनमयं सर्वे यथास्थितम् ॥ २६ ॥
manobuddhirahaṃkāro bhūtāni girayo diśaḥ ,
śilājaṭharavanmaunamayaṃ sarve yathāsthitam 26
26. manaḥ buddhiḥ ahaṅkāraḥ bhūtāni girayaḥ diśaḥ
śilājaṭharavat maunamayam sarve yathāsthitam
26. manaḥ buddhiḥ ahaṅkāraḥ bhūtāni girayaḥ diśaḥ
sarve śilājaṭharavat maunamayam yathāsthitam
26. The mind, intellect, ego (ahaṅkāra), the elements, mountains, and directions - all of these exist just as they are (yathāsthitam), full of silence (maunamayam), like the interior of a rock.
एवं न किंचिदुत्पन्नं नष्टं न च न किंचन ।
यथास्थितं जगद्रूपं चिद्ब्रह्मात्मनि तिष्ठति ॥ २७ ॥
evaṃ na kiṃcidutpannaṃ naṣṭaṃ na ca na kiṃcana ,
yathāsthitaṃ jagadrūpaṃ cidbrahmātmani tiṣṭhati 27
27. evam na kiṃcit utpannam naṣṭam na ca na kiṃcana
yathāsthitam jagadrūpam citbrahmātmani tiṣṭhati
27. evam kiṃcit na utpannam na ca kiṃcana naṣṭam
yathāsthitam jagadrūpam citbrahmātmani tiṣṭhati
27. Thus, nothing is ever created (utpannam), nor is anything whatsoever destroyed (naṣṭam). The world-form (jagadrūpam), existing exactly as it is (yathāsthitam), merely resides within the Self (ātman) which is consciousness (cit) and the ultimate reality (brahman).
चितौ यत्कचनं नाम स्वरूपप्रविजृम्भणम् ।
तदेतज्जगदित्युक्तं द्रव एव यथा जलम् ॥ २८ ॥
citau yatkacanaṃ nāma svarūpapravijṛmbhaṇam ,
tadetajjagadityuktaṃ drava eva yathā jalam 28
28. citau yat kacanam nāma svarūpapravijṛmbhaṇam
tat etat jagat iti uktam dravaḥ eva yathā jalam
28. citau yat nāma kacanam svarūpapravijṛmbhaṇam
etat tat jagat iti uktam yathā dravaḥ eva jalam
28. What is called 'agitation' or 'manifestation' within consciousness (cit), which is truly the expansion of its own essential nature (svarūpa), is indeed referred to as this world, just as fluidity is nothing but water itself.
इदं जगद्भानमभानमेव चिद्व्योम शून्यं परमार्थ एव ।
यथर्थसंदर्शनबुद्धबुद्धेरबुद्धबुद्धेस्तु यथा तथास्तु ॥ २९ ॥
idaṃ jagadbhānamabhānameva cidvyoma śūnyaṃ paramārtha eva ,
yatharthasaṃdarśanabuddhabuddherabuddhabuddhestu yathā tathāstu 29
29. idam jagatbhānam abhānam eva
citvyoma śūnyam paramārthaḥ eva
yathārthasaṃdarśanabuddhabuddheḥ
abuddhabuddheḥ tu yathā tathā astu
29. idam jagatbhānam abhānam eva (asti).
(idam) citvyoma śūnyam paramārthaḥ eva.
yathārthasaṃdarśanabuddhabuddheḥ (kṛte) yathā (etat asti),
abuddhabuddheḥ tu tathā astu.
29. This appearance of the world is, in truth, a non-appearance; it is merely the void of consciousness (citvyoma), which is indeed the ultimate reality (paramārtha). For an intellect awakened by truly perceiving reality, it is thus; but for an unawakened intellect, let it remain as it appears.

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 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 (current chapter) Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216