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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-70

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अन्यजगद्ब्रह्मोवाच ।
अथाहं चिन्मयाकाशस्त्वन्याकाशमयीं स्थितिम् ।
परां ग्रहीतुमिच्छामि तेनेहोपस्थितः क्षयः ॥ १ ॥
anyajagadbrahmovāca ,
athāhaṃ cinmayākāśastvanyākāśamayīṃ sthitim ,
parāṃ grahītumicchāmi tenehopasthitaḥ kṣayaḥ 1
1. anyajagadbrahmā uvāca | atha aham
cinmayākāśaḥ tu anyākāśamayīm
sthitim | parām grahītum icchāmi
tena iha upasthitaḥ kṣayaḥ ||
1. anyajagadbrahmā uvāca atha aham
cinmayākāśaḥ [asmi] tu anyākāśamayīm
parām sthitim grahītum
icchāmi tena iha kṣayaḥ upasthitaḥ
1. The Brahmā of another world spoke: 'Now, though I am the space consisting of consciousness, I desire to attain a supreme state composed of another, different space. Therefore, the dissolution has manifested here.'
महाप्रलयकालेऽस्मिंस्त्यक्तुमेषा मयाधुना ।
मुनीन्द्र नूनमारब्धा तेन वैरस्यमागता ॥ २ ॥
mahāpralayakāle'smiṃstyaktumeṣā mayādhunā ,
munīndra nūnamārabdhā tena vairasyamāgatā 2
2. mahāpralayakāle asmin tyaktum eṣā mayā adhunā |
munīndra nūnam ārabdhā tena vairasyam āgatā ||
2. munīndra! adhunā asmin mahāpralayakāle eṣā mayā
tyaktum nūnam ārabdhā tena vairasyam āgatā
2. O chief of sages (munīndra)! Now, in this period of great dissolution (mahāpralaya), this (state) has certainly been undertaken by me for abandonment. Therefore, a sense of distaste has arisen.
आकाशत्वाद्यदाद्योऽयं पराकाशो भवाम्यहम् ।
तदा महाप्रलयता वासनायाश्च संक्षयः ॥ ३ ॥
ākāśatvādyadādyo'yaṃ parākāśo bhavāmyaham ,
tadā mahāpralayatā vāsanāyāśca saṃkṣayaḥ 3
3. ākāśatvāt yadā ādyaḥ ayam parākāśaḥ bhavāmi aham
| tadā mahāpralaytā vāsanāyāḥ ca saṃkṣayaḥ ||
3. yadā ākāśatvāt aham ayam ādyaḥ parākāśaḥ bhavāmi
tadā mahāpralaytā ca vāsanāyāḥ saṃkṣayaḥ [bhavati]
3. When, by virtue of the nature of space, I become this primeval supreme space (parākāśa), then (there occurs) the great dissolution (mahāpralaya) and the complete annihilation of latent impressions (vāsanā).
तेनैषा विरसीभूता मन्मार्गं परिधावति ।
नानुगच्छति को नाम निर्मातारमुदारधीः ॥ ४ ॥
tenaiṣā virasībhūtā manmārgaṃ paridhāvati ,
nānugacchati ko nāma nirmātāramudāradhīḥ 4
4. tena eṣā virasībhūtā manmārgam paridhāvati | na
anugacchati kaḥ nāma nirmātāram udāradhīḥ ||
4. tena eṣā virasībhūtā manmārgam paridhāvati
udāradhīḥ kaḥ nāma nirmātāram na anugacchati
4. Therefore, this [mind or tendency], having become devoid of its true essence, wanders aimlessly on my path. Indeed, what noble-minded person (udāradhīḥ) would not follow the Creator?
इहाद्यायं कलेरन्तश्चतुर्युगविपर्ययः ।
प्रजामन्विन्द्रदेवानामद्यैवान्तोऽयमागतः ॥ ५ ॥
ihādyāyaṃ kalerantaścaturyugaviparyayaḥ ,
prajāmanvindradevānāmadyaivānto'yamāgataḥ 5
5. iha adya ayam kaleḥ antaḥ ca caturyugaviparyayaḥ |
prajām anvi indradevānām adya eva antaḥ ayam āgataḥ ||
5. iha adya ayam kaleḥ antaḥ ca caturyugaviparyayaḥ asti
prajām anvi indradevānām ayam antaḥ adya eva āgataḥ
5. Here, today, this is the end of the Kali [yuga] and the reversal of the four yugas [cycle]. Concerning all beings and the Indra-gods, this end has come right now.
अद्यैव चायं कल्पान्तो महाकल्पान्त एव च ।
ममायं वासनान्तोऽद्य देहव्योमान्त एव च ॥ ६ ॥
adyaiva cāyaṃ kalpānto mahākalpānta eva ca ,
mamāyaṃ vāsanānto'dya dehavyomānta eva ca 6
6. adya eva ca ayam kalpāntaḥ mahākalpāntaḥ eva ca |
mama ayam vāsanāntaḥ adya dehavvyomāntaḥ eva ca ||
6. adya eva ca ayam kalpāntaḥ ca mahākalpāntaḥ eva
adya mama ayam vāsanāntaḥ ca dehavvyomāntaḥ eva
6. And today itself, this is the end of a cosmic cycle (kalpa), and indeed the end of a great cosmic cycle (mahākalpa). Today, this is the end of my latent tendencies (vāsanā), and indeed the end of the body and [its perceived] space.
तेनेयं वासना ब्रह्मन्क्षयं गन्तुं समुद्यता ।
क्वेव पद्माकराशोषे गन्धलेखावतिष्ठताम् ॥ ७ ॥
teneyaṃ vāsanā brahmankṣayaṃ gantuṃ samudyatā ,
kveva padmākarāśoṣe gandhalekhāvatiṣṭhatām 7
7. tena iyam vāsanā brahman kṣayam gantum samudyatā |
kva iva padmākarāśoṣe gandhalekhā avatiṣṭhatām ||
7. tena brahman iyam vāsanā kṣayam gantum samudyatā
padmākarāśoṣe kva iva gandhalekhā avatiṣṭhatām
7. Therefore, O Brahman, this latent tendency (vāsanā) is prepared to reach its end (kṣaya). How indeed could a mere trace of fragrance (gandhalekhā) remain when a lotus pond (padmākara) has completely dried up?
यथा जडाब्धिलेखाया जायते लहरी चला ।
वासनायास्तथैवेच्छा मुधोदेत्यपकारणम् ॥ ८ ॥
yathā jaḍābdhilekhāyā jāyate laharī calā ,
vāsanāyāstathaivecchā mudhodetyapakāraṇam 8
8. yathā jaḍa-abdhi-lekhāyāḥ jāyate laharī calā
vāsanāyāḥ tathā eva icchā mudhā udeti apakāraṇam
8. yathā jaḍa-abdhi-lekhāyāḥ calā laharī jāyate,
tathā eva vāsanāyāḥ apakāraṇam icchā mudhā udeti.
8. Just as an agitated wave arises from the surface of the inert ocean, similarly, a desire arises pointlessly and without a specific cause from a latent impression (vāsanā).
आभिमानिकदेहाया वासनायाः स्वभावतः ।
अस्या आत्मावलोकेच्छा स्वयमेवोपजायते ॥ ९ ॥
ābhimānikadehāyā vāsanāyāḥ svabhāvataḥ ,
asyā ātmāvalokecchā svayamevopajāyate 9
9. ābhimānika-dehāyāḥ vāsanāyāḥ svabhāvataḥ
asyāḥ ātma-avaloka-icchā svayam eva upajāyate
9. ābhimānika-dehāyāḥ vāsanāyāḥ asyāḥ svabhāvataḥ eva ātma-avaloka-icchā svayam upajāyate.
9. From the latent impression (vāsanā) that is associated with an ego-identified body, by its very nature, the desire for the perception of the true self (ātman) spontaneously arises.
आत्मतत्त्वं नु पश्यन्त्या धारणाभ्यासयोगतः ।
दृष्टोऽनया भवत्सर्गो वर्गव्यग्रनिरर्गलः ॥ १० ॥
ātmatattvaṃ nu paśyantyā dhāraṇābhyāsayogataḥ ,
dṛṣṭo'nayā bhavatsargo vargavyagranirargalaḥ 10
10. ātma-tattvam nu paśyantyā dhāraṇā-abhyāsa-yogataḥ
dṛṣṭaḥ anayā bhavat-sargaḥ varga-vyagra-nirargalaḥ
10. dhāraṇā-abhyāsa-yogataḥ ātma-tattvam paśyantyā anayā,
varga-vyagra-nirargalaḥ bhavat-sargaḥ nu dṛṣṭaḥ.
10. Indeed, by that (consciousness or vāsanā) which perceives the reality of the self (ātman) through the practice (abhyāsa) and discipline (yoga) of concentration (dhāraṇā), this entire creation (sarga) of existence, with its unrestrained and intricate categories, has been observed.
अनयाम्बरसंचारपरयाद्रिशिरःशिला ।
दृष्टा स्वजगदाधारभूतास्माकं तु खात्मिका ॥ ११ ॥
anayāmbarasaṃcāraparayādriśiraḥśilā ,
dṛṣṭā svajagadādhārabhūtāsmākaṃ tu khātmikā 11
11. anayā ambara-saṃcāra-parayā adri-śiraḥ-śilā dṛṣṭā
sva-jagat-ādhāra-bhūtā asmākam tu kha-ātmikā
11. ambara-saṃcāra-parayā anayā,
sva-jagat-ādhāra-bhūtā adri-śiraḥ-śilā dṛṣṭā,
tu asmākam kha-ātmikā.
11. By this (consciousness or vāsanā), which is absorbed in traversing the sky, the peak-rock (of a mountain) was perceived. This rock, while forming the foundation of its own world, is, for us, essentially nothing but space (ātman).
एतद्यस्मिञ्जगद्यत्र तद्दृषत्त्वं जगद्गिरौ ।
अस्मज्जगत्पदार्थेषु संत्यन्यानि जगन्त्यपि ॥ १२ ॥
etadyasmiñjagadyatra taddṛṣattvaṃ jagadgirau ,
asmajjagatpadārtheṣu saṃtyanyāni jagantyapi 12
12. etat yasmin jagat yatra tat dṛṣattvam jagat girau
asmad jagatpadārtheṣu santi anyāni jaganti api
12. yasmin etat jagat yatra tat dṛṣattvam jagat girau
asmad jagatpadārtheṣu anyāni jaganti api santi
12. Just as this [current] world exists within something, and just as the 'world' of stoneness (dṛṣattvam) resides within a mountain; similarly, among the various phenomena (padārtha) of our world, other worlds also exist.
वयं तानि न पश्यामो भेददृष्टौ स्थिता इमे ।
बोधैकतां गतास्त्वाशु पश्यामस्तानि वीक्षणात् ॥ १३ ॥
vayaṃ tāni na paśyāmo bhedadṛṣṭau sthitā ime ,
bodhaikatāṃ gatāstvāśu paśyāmastāni vīkṣaṇāt 13
13. vayam tāni na paśyāmaḥ bhedadṛṣṭau sthitāḥ ime
bodhaikatām gatāḥ tu āśu paśyāmaḥ tāni vīkṣaṇāt
13. vayam ime bhedadṛṣṭau sthitāḥ tāni na paśyāmaḥ
tu bodhaikatām āśu gatāḥ tāni vīkṣaṇāt paśyāmaḥ
13. We do not see those [other worlds] because we are fixed in a perspective of duality or separation (bhedadṛṣṭi). But, having quickly attained the unity of consciousness (bodhaikatā), we perceive them directly through insight.
घटे पटे वटे कुड्ये खेऽनलेऽम्भसि तेजसि ।
जगन्ति सन्ति सर्वत्र शिलायामिव सर्वदा ॥ १४ ॥
ghaṭe paṭe vaṭe kuḍye khe'nale'mbhasi tejasi ,
jaganti santi sarvatra śilāyāmiva sarvadā 14
14. ghaṭe paṭe vaṭe kuḍye khe anale ambhasi tejasi
jaganti santi sarvatra śilāyām iva sarvadā
14. ghaṭe paṭe vaṭe kuḍye khe anale ambhasi tejasi
sarvatra jaganti santi śilāyām iva sarvadā (santi)
14. Worlds (jaganti) exist everywhere: in a pot, in a cloth, in a banyan tree, in a wall, in space, in fire, in water, and in light. They are always present, just as [they are] in a rock.
जगन्नाम मुधा भ्रान्तिः किल स्वप्नपुरोपमा ।
मिथ्यैवेयं क्व नामासौ चिद्रूपास्त्यथ नास्ति च ॥ १५ ॥
jagannāma mudhā bhrāntiḥ kila svapnapuropamā ,
mithyaiveyaṃ kva nāmāsau cidrūpāstyatha nāsti ca 15
15. jagannāma mudhā bhrāntiḥ kila svapnapurupamā mithyā
eva iyam kva nāma asau citrūpā asti atha na asti ca
15. jagannāma kila mudhā bhrāntiḥ svapnapurupamā (asti) iyam
mithyā eva kva nāma asau citrūpā asti atha na asti ca
15. The very name 'world' (jagat) is, truly, a vain delusion (bhrānti), akin to a city in a dream. This [phenomenal world] is utterly false. So, where is that [world] which is of the nature of pure consciousness (citrūpā)? Does it truly exist or not exist?
परिज्ञाता सती येषामेषा चिन्नभसैकताम् ।
गता ते न विमुह्यन्ति शिष्टास्तु भ्रमभाजनम् ॥ १६ ॥
parijñātā satī yeṣāmeṣā cinnabhasaikatām ,
gatā te na vimuhyanti śiṣṭāstu bhramabhājanam 16
16. parijñātā satī yeṣām eṣā citnabhasaikatām gatā
te na vimuhyanti śiṣṭāḥ tu bhramabhājanam
16. yeṣām eṣā parijñātā satī citnabhasaikatām gatā
te na vimuhyanti tu śiṣṭāḥ bhramabhājanam
16. Those for whom this (truth), being fully understood, has merged into the singular expanse of consciousness (cit), they are not deluded. But the others are a receptacle of error.
अथान्यधारणाभ्यासात्स्वविरागवशोदितम् ।
साधयन्त्याऽर्थमात्मीयं दृष्टस्त्वमनया मुने ॥ १७ ॥
athānyadhāraṇābhyāsātsvavirāgavaśoditam ,
sādhayantyā'rthamātmīyaṃ dṛṣṭastvamanayā mune 17
17. atha anyadhāraṇābhyāsāt svavirāgavaśoditam
sādhayantyā artham ātmīyam dṛṣṭaḥ tvam anayā mune
17. atha mune anayā anyadhāraṇābhyāsāt svavirāgavaśoditam
ātmīyam artham sādhayantyā tvam dṛṣṭaḥ
17. Now, O sage, you have been seen by her (this consciousness), who, through the practice of other forms of concentration (dhāraṇā), realizes her own intrinsic purpose (ātmiyam artham), a purpose impelled by the force of her own dispassion.
इति मायेव दुष्पारा चिच्छक्तिः परिजृम्भते ।
इत्थमाद्यन्तरहिता ब्राह्मी शक्तिरनामया ॥ १८ ॥
iti māyeva duṣpārā cicchaktiḥ parijṛmbhate ,
itthamādyantarahitā brāhmī śaktiranāmayā 18
18. iti māyā iva duṣpārā citśaktiḥ parijṛmbhate
ittham ādyantarahitā brāhmī śaktiḥ anāmayā
18. iti duṣpārā māyā iva citśaktiḥ parijṛmbhate
ittham brāhmī śaktiḥ ādyantarahitā anāmayā
18. Thus, this power of consciousness (cit-śakti), like an unconquerable illusion (māyā), manifests itself. This power of Brahman (brāhmī śakti) is indeed without beginning or end and free from affliction.
प्रवर्तन्ते निवर्तन्ते नेह कार्याणि कानिचित् ।
द्रव्यकालक्रियाद्योता चितिस्तपति केवलम् ॥ १९ ॥
pravartante nivartante neha kāryāṇi kānicit ,
dravyakālakriyādyotā citistapati kevalam 19
19. pravartante nivartante na iha kāryāṇi kānicit
dravyakālakriyādyotā citiḥ tapati kevalam
19. iha kānicit kāryāṇi na pravartante nivartante
dravyakālakriyādyotā citiḥ kevalam tapati
19. Here, no actions (karma) whatsoever either commence or cease. Consciousness (cit) alone shines, illuminating substance, time, and action.
देशकालक्रियाद्रव्यमनोबुद्ध्यादिकं त्विदम् ।
चिच्छिलाङ्गकमेवैकं विद्ध्यनस्तमयोदयम् ॥ २० ॥
deśakālakriyādravyamanobuddhyādikaṃ tvidam ,
cicchilāṅgakamevaikaṃ viddhyanastamayodayam 20
20. deśakālakriyādravyamanobuddhyādikam tu idam
cicchilāṅgakam eva ekam viddhi anastamayodayam
20. Know that this entire reality, encompassing space, time, action, substance, mind, intellect, and all else, is truly a single, unwavering body of pure consciousness (cit), which is without rising or setting.
चिदेवेयं शिलाकारमवतिष्ठति बिभ्रती ।
अङ्गमस्या जगज्जालं मरुतः स्पन्दनं यथा ॥ २१ ॥
cideveyaṃ śilākāramavatiṣṭhati bibhratī ,
aṅgamasyā jagajjālaṃ marutaḥ spandanaṃ yathā 21
21. cit eva iyam śilā ākāram avatiṣṭhati bibhratī
aṅgam asyāḥ jagat jālam marutaḥ spandanam yathā
21. This very consciousness (cit) exists steadfastly in a rock-like form, sustaining the entire network of worlds as its body, just as pulsation is the very nature of the wind.
विज्ञानघनमात्मानं जगदित्यवबुध्यते ।
अनाद्यन्तापि साद्यन्ता चित्त्वादिति गतापि चित् ॥ २२ ॥
vijñānaghanamātmānaṃ jagadityavabudhyate ,
anādyantāpi sādyantā cittvāditi gatāpi cit 22
22. vijñānaghanam ātmānam jagat iti avabudhyate
anādyantā api sādyantā cittvāt iti gatā api cit
22. The self (ātman), a solid mass of pure consciousness, is perceived as the world. Even though consciousness (cit) is inherently without beginning or end, it appears to have a beginning and an end due to its very nature as consciousness (cittva), and in this way, it is realized.
चिच्छिलेयमनाद्यन्ता साद्यन्तास्तीति बोधतः ।
साकारापि निराकारा जगदङ्गेति संस्थिता ॥ २३ ॥
cicchileyamanādyantā sādyantāstīti bodhataḥ ,
sākārāpi nirākārā jagadaṅgeti saṃsthitā 23
23. cit śilā iyam anādyantā sādyantā asti iti bodhataḥ
sākārā api nirākārā jagadaṅgā iti saṃsthitā
23. This very consciousness (cit), which is like a steadfast rock, exists as both without beginning or end ("anādyantā") and with beginning and end ("sādyantā"), as perceived through understanding. Though it possesses form, it is also without form, and thus it is established with the entire world as its body.
यद्वत्स्वप्ने चिदेव स्वं रूपं व्योमैव पत्तनम् ।
वेत्ति तद्वदिदं वेत्ति पाषाणं जगदङ्गकम् ॥ २४ ॥
yadvatsvapne cideva svaṃ rūpaṃ vyomaiva pattanam ,
vetti tadvadidaṃ vetti pāṣāṇaṃ jagadaṅgakam 24
24. yadvat svapne cit eva svam rūpam vyoma eva pattanam
vetti tadvat idam vetti pāṣāṇam jagat aṅgakam
24. yadvat svapne cit eva svam rūpam vyoma eva pattanam
vetti tadvat idam jagat aṅgakam pāṣāṇam vetti
24. Just as in a dream, pure consciousness (cit) itself perceives its own form as a city, much like space (vyoma) itself appears to contain a city, so too does this (consciousness) perceive the entire world as its own limb or part, even when it seems as inert as a stone.
न सरन्तीह सरितो न चक्रं परिवर्तते ।
नार्थाः परिणमन्त्यन्तः कचत्येतच्चिदम्बरम् ॥ २५ ॥
na sarantīha sarito na cakraṃ parivartate ,
nārthāḥ pariṇamantyantaḥ kacatyetaccidambaram 25
25. na saranti iha saritaḥ na cakram parivartate na
arthāḥ pariṇamanti antaḥ kacati etat cit ambaram
25. iha saritaḥ na saranti na cakram parivartate arthāḥ
antaḥ na pariṇamanti etat cit ambaram kacati
25. Here, rivers do not flow, nor does the wheel of time or karma (cakra) revolve. Objects do not undergo internal transformation; rather, this expanse of consciousness (cid-ambaram) alone manifests brightly.
न महाकल्पकल्पान्तसंविदः संविदम्बरे ।
संभवन्ति पृथग्रूपाः पयसीव पयोन्तरम् ॥ २६ ॥
na mahākalpakalpāntasaṃvidaḥ saṃvidambare ,
saṃbhavanti pṛthagrūpāḥ payasīva payontaram 26
26. na mahākalpakalpāntasaṃvidaḥ saṃvit ambare
sambhavanti pṛthak rūpāḥ payasi iva payaḥ antaram
26. mahākalpakalpāntasaṃvidaḥ pṛthak rūpāḥ saṃvit
ambare na sambhavanti payasi iva payaḥ antaram
26. In the expanse of consciousness (saṃvid-ambaram), even the vast experiences and understandings of great cosmic cycles (mahākalpa) and their dissolutions (kalpānta) do not arise as distinct forms, just as one body of water does not differentiate into 'another water' within itself.
जगन्ति सन्त्येव न सन्ति शान्ते चिदम्बरे सर्वगतैकमूर्तौ ।
नभोन्तराणीव महानभोन्तश्चित्सन्ति सत्तानि पराम्बराणि ॥ २७ ॥
jaganti santyeva na santi śānte cidambare sarvagataikamūrtau ,
nabhontarāṇīva mahānabhontaścitsanti sattāni parāmbarāṇi 27
27. jaganti santi eva na santi śānte
cidambare sarvagataikamūrtau
nabhaḥ antarāṇi iva mahānabhaḥ antaḥ
cit santi sattāni parāmbarāṇi
27. śānte cidambare sarvagataikamūrtau
jaganti santi eva na santi
mahānabhaḥ antaḥ nabhaḥ antarāṇi
iva sattāni parāmbarāṇi cit santi
27. In the tranquil expanse of consciousness (cid-ambaram), which is a singular, all-pervading form, the worlds simultaneously exist and do not exist. Just as distinct spaces (nabho'ntarāṇi) exist within the great space (mahānabhaḥ), so too are the existing supreme spaces (parāmbarāṇi) themselves consciousness (cit).
वसिष्ठ तद्गच्छ मुने जगत्स्वं त्वं चासने संप्रति शान्तिमेहि ।
बुद्ध्यादिरूपाणि परं व्रजन्तु वयं बृहद्ब्रह्मपदं प्रयामः ॥ २८ ॥
vasiṣṭha tadgaccha mune jagatsvaṃ tvaṃ cāsane saṃprati śāntimehi ,
buddhyādirūpāṇi paraṃ vrajantu vayaṃ bṛhadbrahmapadaṃ prayāmaḥ 28
28. vasiṣṭha tat gaccha mune jagat svam
tvam ca āsane saṃprati śāntim
ehi buddhyādirūpāṇi param vrajantu
vayam bṛhadbrahmapadam prayāmaḥ
28. mune vasiṣṭha,
tat tvam svam jagat gaccha,
ca saṃprati āsane śāntim ehi.
buddhyādirūpāṇi param vrajantu.
vayam bṛhadbrahmapadam prayāmaḥ.
28. O Sage Vasiṣṭha, therefore, go to your own self; and you, now achieve peace while seated. Let the forms beginning with the intellect (buddhi) merge into the supreme. We shall attain the great state of (brahman).

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 (current chapter) 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