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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-90

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श्रीराम उवाच ।
अनन्तरं वद ब्रह्मञ्जगन्ति भवता तदा ।
भूमण्डलानां हृदये क्वचिद्दृष्टानि नैव वा ॥ १ ॥
śrīrāma uvāca ,
anantaraṃ vada brahmañjaganti bhavatā tadā ,
bhūmaṇḍalānāṃ hṛdaye kvaciddṛṣṭāni naiva vā 1
1. śrīrāma uvāca anantaram vada brahman jaganti bhavatā
tadā bhūmaṇḍalānām hṛdaye kvacit dṛṣṭāni na eva vā
1. śrīrāma uvāca.
brahman,
anantaram vada.
tadā bhavatā jaganti bhūmaṇḍalānām hṛdaye kvacit dṛṣṭāni vā na eva.
1. Śrī Rāma said: O brahmin, please tell me next, were those worlds seen by you then, somewhere in the core of the planetary systems, or not?
श्रीवसिष्ठ उवाच ।
परात्मजाग्रत्स्वप्नोर्वीमण्डलौघात्मना मया ।
ततोऽनुभूतं हृदये दृष्टं च परया दृशा ॥ २ ॥
śrīvasiṣṭha uvāca ,
parātmajāgratsvapnorvīmaṇḍalaughātmanā mayā ,
tato'nubhūtaṃ hṛdaye dṛṣṭaṃ ca parayā dṛśā 2
2. śrīvasiṣṭha uvāca parātmajāgratsvapnorvīmaṇḍalaughātmanā
mayā tataḥ anubhūtam hṛdaye dṛṣṭam ca parayā dṛśā
2. śrīvasiṣṭha uvāca.
parātmajāgratsvapnorvīmaṇḍalaughātmanā mayā tataḥ hṛdaye anubhūtam ca parayā dṛśā dṛṣṭam.
2. Śrī Vasiṣṭha said: By me, whose very being (ātman) is the vast multitude of planetary systems existing as the waking and dream states of the supreme Self (parātman), those worlds were then experienced within my heart and seen with a supreme vision.
यावत्तथैव सर्वत्र जगज्जालमवास्थितम् ।
सर्वं दृश्यमयं शान्तमपि द्बैतमयात्मकम् ॥ ३ ॥
yāvattathaiva sarvatra jagajjālamavāsthitam ,
sarvaṃ dṛśyamayaṃ śāntamapi dbaitamayātmakam 3
3. yāvat tathā eva sarvatra jagajjālam avasthitam
sarvam dṛśyamayam śāntam api dvaitamayātmakam
3. yāvat tathā eva sarvatra jagajjālam avasthitam.
sarvam dṛśyamayam śāntam api dvaitamayātmakam.
3. Thus, the network of worlds (jagat) is present everywhere; all of it is composed of perceivable phenomena, peaceful, and yet inherently characterized by duality.
जगन्ति सन्ति सर्वत्र सर्वत्र ब्रह्म संस्थितम् ।
सर्वं शून्यं परं शान्तं सर्वमारम्भमन्थरम् ॥ ४ ॥
jaganti santi sarvatra sarvatra brahma saṃsthitam ,
sarvaṃ śūnyaṃ paraṃ śāntaṃ sarvamārambhamantharam 4
4. jaganti santi sarvatra sarvatra brahman saṃsthitam
sarvam śūnyam param śāntam sarvam ārambhamantharam
4. jaganti sarvatra santi.
sarvatra brahman saṃsthitam.
sarvam śūnyam param śāntam.
sarvam ārambhamantharam.
4. Worlds exist everywhere, and everywhere the ultimate reality (brahman) is established. All is void, supreme, and peaceful; all is slow in its initiation.
सर्वत्रैवास्ति पृथ्व्यादि स्थूलं तच्च न किंचन ।
चिद्व्योमैव यथा स्वप्नपुरं परमजातवत् ॥ ५ ॥
sarvatraivāsti pṛthvyādi sthūlaṃ tacca na kiṃcana ,
cidvyomaiva yathā svapnapuraṃ paramajātavat 5
5. sarvatra eva asti pṛthvyādi sthūlam tat ca na kiṃcana
citvyoma eva yathā svapnapuram parama ajātavat
5. pṛthvyādi sthūlam sarvatra eva asti tat ca kiṃcana na
yathā svapnapuram tathā idam citvyoma eva parama ajātavat
5. Everywhere, the gross elements like earth, etc., exist, but they are nothing real. It is merely the expanse of consciousness (citvyoma), just as a dream city is supremely unborn.
नेह नानास्ति नो नाना न नास्तित्वं न चास्तिता ।
अहमित्येव नैवास्ति यत्र तत्र कुतोऽस्ति किम् ॥ ६ ॥
neha nānāsti no nānā na nāstitvaṃ na cāstitā ,
ahamityeva naivāsti yatra tatra kuto'sti kim 6
6. na iha nānā asti no nānā na nāstitvam na ca āstitā
aham iti eva na eva asti yatra tatra kutaḥ asti kim
6. iha nānā na asti no nānā na nāstitvam na ca āstitā
yatra aham iti eva na eva asti tatra kutaḥ kim asti
6. Here, there is no diversity; nor is there any other multiplicity. Neither non-existence nor existence (āstitā) is present. Where the concept of 'I' (aham) truly does not exist, how can anything exist there?
अनुभूतमपीदं सदहमित्यादिरूपकम् ।
नास्त्येव यदि वाप्यस्ति तद्ब्रह्माजमनामयम् ॥ ७ ॥
anubhūtamapīdaṃ sadahamityādirūpakam ,
nāstyeva yadi vāpyasti tadbrahmājamanāmayam 7
7. anubhūtam api idam sat aham iti ādi rūpakam na
asti eva yadi vā api asti tat brahma ajam anāmayam
7. idam anubhūtam sat aham iti ādi rūpakam eva na
asti yadi vā api asti tat ajam anāmayam brahma
7. This perceived reality, which appears as 'I' (aham) and so forth, in truth does not exist. Or, if it does exist, that is (brahman), which is unborn (aja) and free from affliction (anāmayam).
यत्स्वप्नपुरमेवेदं सर्गादावेव चिन्नभः ।
अस्तितानास्तिते तत्र कीदृशे क्व कुतः स्थिते ॥ ८ ॥
yatsvapnapuramevedaṃ sargādāveva cinnabhaḥ ,
astitānāstite tatra kīdṛśe kva kutaḥ sthite 8
8. yat svapnapuram eva idam sarga-ādau eva cit-nabhaḥ
āstitā-anāstite tatra kīdṛśe kva kutaḥ sthite
8. yat idam svapnapuram eva sarga-ādau eva citnabhaḥ
tatra āstitā anāstite kīdṛśe kva kutaḥ sthite
8. That which is indeed this dream city from the very beginning of creation is nothing but the expanse of consciousness (citnabhaḥ). For such a consciousness, what kind of existence or non-existence (āstitā-anāstitā) can there be, where, and from what source can they be established?
यथाहं दृष्टवांस्तानि जगन्त्यवनिरूपधृक् ।
तथा मया जलीभूय दृष्टं तादृशमेव तत् ॥ ९ ॥
yathāhaṃ dṛṣṭavāṃstāni jagantyavanirūpadhṛk ,
tathā mayā jalībhūya dṛṣṭaṃ tādṛśameva tat 9
9. yathā aham dṛṣṭavān tāni jaganti avanirūpadhṛk
tathā mayā jalībhūya dṛṣṭam tādṛśam eva tat
9. yathā aham avanirūpadhṛk tāni jaganti dṛṣṭavān
tathā mayā jalībhūya tādṛśam eva tat dṛṣṭam
9. Just as I, embodying the earth, saw those worlds, so too, having become water, I saw that very same thing.
वारिधारणया वारि भूत्वा जडमिवाजडम् ।
समुद्रमन्दिरेष्वन्तश्चिरं गुलगुलायितम् ॥ १० ॥
vāridhāraṇayā vāri bhūtvā jaḍamivājaḍam ,
samudramandireṣvantaściraṃ gulagulāyitam 10
10. vāridhāraṇayā vāri bhūtvā jaḍam iva ajaḍam
samudramandireṣu antaḥ ciram gulagulāyitam
10. vāridhāraṇayā vāri bhūtvā jaḍam iva ajaḍam
samudramandireṣu antaḥ ciram gulagulāyitam
10. Having turned into water by the continuous flow of water, appearing inert yet full of life, it gurgled for a long time within the ocean-like abodes.
तृणवृक्षलतागुल्मवल्लीनां स्तम्भनाडिषु ।
मृद्वलक्षितमारूढं तवाङ्गेष्विव यूकया ॥ ११ ॥
tṛṇavṛkṣalatāgulmavallīnāṃ stambhanāḍiṣu ,
mṛdvalakṣitamārūḍhaṃ tavāṅgeṣviva yūkayā 11
11. tṛṇavṛkṣalatāgulmavallīnām stambhanāḍiṣu
mṛdvalakṣitam ārūḍham tava aṅgeṣu iva yūkayā
11. tṛṇavṛkṣalatāgulmavallīnām stambhanāḍiṣu
tava aṅgeṣu yūkayā iva mṛdvalakṣitam ārūḍham
11. Upon the stalks and hollow stems of grasses, trees, creepers, shrubs, and vines, it ascended gently and imperceptibly, just as a louse would ascend on your limbs.
सर्वोत्थानोपमास्तम्भे तच्छेदे वलयोपमा ।
मृद्व्या कर्णाहिगत्येव रचना प्रकृतोदरे ॥ १२ ॥
sarvotthānopamāstambhe tacchede valayopamā ,
mṛdvyā karṇāhigatyeva racanā prakṛtodare 12
12. sarvōtthānopamāstambhe tat chede valayopamā
mṛdvyā karṇāhi gatyā iva racanā prakṛti udare
12. prakṛti udare racanā sarvōtthānopamāstambhe
tat chede valayopamā mṛdvyā karṇāhi gatyā iva
12. In the pillar that resembles the universal rise, and in its divisions that are like rings, there is a structure within the core of nature (prakṛti) that is like the gentle, winding movement of a serpent.
वल्लीतमालतालादिपल्लवेषु फलेषु च ।
विश्रम्य पुष्टयाऽऽकृत्या रेखाविरचनं कृतम् ॥ १३ ॥
vallītamālatālādipallaveṣu phaleṣu ca ,
viśramya puṣṭayā''kṛtyā rekhāviracanaṃ kṛtam 13
13. vallītamālatālādipallaveṣu phaleṣu ca
viśramya puṣṭayā ākṛtyā rekhāviracanam kṛtam
13. vallītamālatālādipallaveṣu phaleṣu ca
viśramya puṣṭayā ākṛtyā rekhāviracanam kṛtam
13. Having rested on the leaves of vines, tamāla trees, palm trees, and similar foliage, as well as on their fruits, the drawing of lines was accomplished with a strong and full form.
मुखेनाविश्य हृदयमृतुवैधुर्यधारिणा ।
हृता विधुरिता भुक्ता लूना देहेषु धातवः ॥ १४ ॥
mukhenāviśya hṛdayamṛtuvaidhuryadhāriṇā ,
hṛtā vidhuritā bhuktā lūnā deheṣu dhātavaḥ 14
14. mukhena āviśya hṛdayam ṛtuvaidhurya-dhāriṇā
hṛtāḥ vidhuritāḥ bhuktāḥ lūnāḥ deheṣu dhātavaḥ
14. ṛtuvaidhurya-dhāriṇā mukhena āviśya hṛdayam
deheṣu dhātavaḥ hṛtāḥ vidhuritāḥ bhuktāḥ lūnāḥ
14. Having entered through the mouth into the heart, by that which bears the distress of seasonal imbalances, the essential bodily constituents (dhātus) within the bodies were seized, agitated, consumed, and destroyed.
नानाह्रदनदीगेहग्राहिणाऽविरताध्वना ।
विश्रान्तं सेतुसुहृदः प्रसादेन क्वचित्क्वचित् ॥ १६ ॥
nānāhradanadīgehagrāhiṇā'viratādhvanā ,
viśrāntaṃ setusuhṛdaḥ prasādena kvacitkvacit 16
16. nānāhradanaīgehagrāhiṇā aviratādhvanā
viśrāntam setusuhṛdaḥ prasādena kvacit kvacit
16. nānāhradanaīgehagrāhiṇā aviratādhvanā
setusuhṛdaḥ prasādena kvacit kvacit viśrāntam
16. By the one who seizes numerous lakes, rivers, and dwellings, and whose journey is unceasing, rest was found here and there through the grace of the friend of the bridge.
विदाऽविदनुसंधानाज्जडेन तदनाश्रयात् ।
जडाशयेषूल्लसितं जलेनावर्तवर्तिना ॥ १७ ॥
vidā'vidanusaṃdhānājjaḍena tadanāśrayāt ,
jaḍāśayeṣūllasitaṃ jalenāvartavartinā 17
17. vidā avidanusandhānāt jaḍena tat anāśrayāt
jaḍāśayeṣu ullasitam jalena āvartavartinā
17. vidā avidanusandhānāt jaḍena tat anāśrayāt
jaḍāśayeṣu āvartavartinā jalena ullasitam
17. Through knowledge (vidyā), and from the connection with the ignorant (avid), and by the inert person due to his non-reliance on that (knowledge), (the truth) manifested within inert minds, like water caught in a whirlpool.
मया दुष्कृतिनेवोर्ध्वशिलास्वस्थेन भूभृताम् ।
स्वावर्तवर्तिना श्वभ्रपातेषु शतधा गतम् ॥ १८ ॥
mayā duṣkṛtinevordhvaśilāsvasthena bhūbhṛtām ,
svāvartavartinā śvabhrapāteṣu śatadhā gatam 18
18. mayā duṣkṛtinā iva ūrdhvaśilāsvasthena bhūbhṛtām
| svāvartavartinā śvabhrapāteṣu śatadhā gatam ||
18. mayā duṣkṛtinā iva ūrdhvaśilāsvasthena bhūbhṛtām
svāvartavartinā śvabhrapāteṣu śatadhā gatam
18. Like a wrongdoer, I (my essence) rested on the high rocks of mountains, and swirling within my own currents, I plunged a hundredfold into abysses.
धूमरूपेण निर्गत्य दारुभ्यो गगनार्णवे ।
कणरत्नेन नीलर्क्षमण्यन्तर्वर्तिना स्थितम् ॥ १९ ॥
dhūmarūpeṇa nirgatya dārubhyo gaganārṇave ,
kaṇaratnena nīlarkṣamaṇyantarvartinā sthitam 19
19. dhūmarūpeṇa nirgatya dārubhyaḥ gaganārṇave |
kaṇaratnena nīlarkṣamaṇi antarvartinā sthitam ||
19. dhūmarūpeṇa dārubhyaḥ nirgatya gaganārṇave
nīlarkṣamaṇi antarvartinā kaṇaratnena sthitam
19. Having emerged from the wood as smoke, I (my essence) existed in the ocean of the sky, residing within a blue star-gem as a jewel-like particle.
विश्रान्तमभ्रपीठेषु विद्युद्वनितया सह ।
भिन्नेन्द्रनीलनीलेन शेषाङ्गेष्विव शौरिणा ॥ २० ॥
viśrāntamabhrapīṭheṣu vidyudvanitayā saha ,
bhinnendranīlanīlena śeṣāṅgeṣviva śauriṇā 20
20. viśrāntam abhrapīṭheṣu vidyudvanitayā saha |
bhinnendranīlanīlena śeṣāṅgeṣu iva śauriṇā ||
20. vidyudvanitayā saha abhrapīṭheṣu viśrāntam,
bhinnendranīlanīlena śauriṇā śeṣāṅgeṣu iva
20. I (my essence) rested upon cloud-thrones with the lightning-woman, similar to how Śauri (Krishna), whose hue is blue like a shattered sapphire, rests upon the coils of Sheṣa (the cosmic serpent).
परमाणुमये सर्गे पिण्डरूपेष्वलक्षितम् ।
स्थितमन्तःपदार्थेषु ब्रह्मणैवाखिलात्मना ॥ २१ ॥
paramāṇumaye sarge piṇḍarūpeṣvalakṣitam ,
sthitamantaḥpadārtheṣu brahmaṇaivākhilātmanā 21
21. paramāṇumaye sarge piṇḍarūpeṣu alakṣitam | sthitam
antaḥpadārtheṣu brahmaṇā eva akhilātmanā ||
21. paramāṇumaye sarge piṇḍarūpeṣu alakṣitam
antaḥpadārtheṣu brahmaṇā eva akhilātmanā sthitam
21. In the atomic creation, unperceived within the solid forms of all things, I (my essence) existed as Brahman (brahman) itself, the all-pervading (ātman).
प्राप्य जिह्वाणुभिः सङ्गमनुभूतिः कृतोत्तमा ।
यामात्मनो न देहस्य मन्ये ज्ञानस्य केवलम् ॥ २२ ॥
prāpya jihvāṇubhiḥ saṅgamanubhūtiḥ kṛtottamā ,
yāmātmano na dehasya manye jñānasya kevalam 22
22. prāpya jihvāṇubhiḥ saṅgamam anubhūtiḥ kṛtottamā
yām ātmanaḥ na dehasya manye jñānasya kevalam
22. jihvāṇubhiḥ saṅgamam prāpya kṛtottamā anubhūtiḥ.
yām ātmanaḥ jñānasya kevalam na dehasya (iti) manye.
22. An excellent experience is produced when contact is obtained through the subtle elements of the tongue. I consider that experience to belong to the self (ātman) and purely to knowledge, not to the body.
न मया न च देहेन नान्येनास्वादितात्म यत् ।
तदन्तर्विवृतं चेत्यमज्ञानाय तदप्यसत् ॥ २३ ॥
na mayā na ca dehena nānyenāsvāditātma yat ,
tadantarvivṛtaṃ cetyamajñānāya tadapyasat 23
23. na mayā na ca dehena na anyena āsvāditātma yat
tat antarvivṛtam cetyam ajñānāya tat api asat
23. yat āsvāditātma na mayā na ca dehena na anyena,
tat antarvivṛtam cetyam (asti).
ajñānāya tat api asat (bhavati).
23. That [reality] whose nature (ātman) is not experienced by me, nor by the body, nor by anyone else; that which is revealed within as an object of perception (cetya) - even that is considered unreal due to ignorance.
सर्वर्तुरसरूपेण नानामोदानि दिक्ष्वलम् ।
भुक्तानि पुष्पजालानि प्रोच्छिष्टं ददतालये ॥ २४ ॥
sarvarturasarūpeṇa nānāmodāni dikṣvalam ,
bhuktāni puṣpajālāni procchiṣṭaṃ dadatālaye 24
24. sarvarturasarūpeṇa nānāmodāni dikṣu alam
bhuktāni puṣpajālāni prokchiṣṭam dadata ālaye
24. sarvarturasarūpeṇa nānāmodāni puṣpajālāni dikṣu alam bhuktāni.
dadata (tena) prokchiṣṭam ālaye (dattam).
24. Various fragrant flower garlands, embodying the essence of all seasons, were completely offered in all directions. The consecrated leftovers were then given in the abode by the offerer.
चतुर्दशप्रकाराणां भूतानामङ्गसन्धिषु ।
उषितं चेतनेनेव जडेनाप्यजडात्मना ॥ २५ ॥
caturdaśaprakārāṇāṃ bhūtānāmaṅgasandhiṣu ,
uṣitaṃ cetaneneva jaḍenāpyajaḍātmanā 25
25. caturdaśaprakārāṇām bhūtānām aṅgasandhiṣu
uṣitam cetanena iva jaḍena api ajaḍātmanā
25. ajaḍātmanā caturdaśaprakārāṇām bhūtānām aṅgasandhiṣu cetanena iva jaḍena api uṣitam.
25. The non-inert self (ātman) has dwelt in the joints of the limbs of the fourteen types of beings, appearing as if conscious, and even as if inert.
सीकरोत्कररूपेण रथमारुह्य मारुतम् ।
आमोदेनेव विहितं विमलव्योमवीथिषु ॥ २६ ॥
sīkarotkararūpeṇa rathamāruhya mārutam ,
āmodeneva vihitaṃ vimalavyomavīthiṣu 26
26. sīkarotkararūpeṇa ratham āruhya mārutam
āmodena iva vihitam vimalavyomavīthiṣu
26. mārutam ratham sīkarotkararūpeṇa āruhya
vimalavyomavīthiṣu āmodena iva vihitam
26. Having ascended the wind-like chariot, which was in the form of a multitude of spray, it was fashioned, as it were, by delight within the pathways of the pure sky.
राम तस्यामवस्थायां परमाणुकणं प्रति ।
अनुभूतमशेषेण यथास्थितमिदं जगत् ॥ २७ ॥
rāma tasyāmavasthāyāṃ paramāṇukaṇaṃ prati ,
anubhūtamaśeṣeṇa yathāsthitamidaṃ jagat 27
27. rāma tasyām avasthāyām paramāṇukaṇam prati
anubhūtam aśeṣeṇa yathāsthitam idam jagat
27. rāma tasyām avasthāyām idam jagat yathāsthitam
paramāṇukaṇam prati aśeṣeṇa anubhūtam
27. O Rāma, in that particular state (avasthā), this entire world (jagat), just as it exists, was completely experienced, down to every single atom.
अजडेन जडेनेव समया जालया तया ।
अन्तःसर्वपदार्थानां ज्ञाताज्ञातेन संस्थितम् ॥ २८ ॥
ajaḍena jaḍeneva samayā jālayā tayā ,
antaḥsarvapadārthānāṃ jñātājñātena saṃsthitam 28
28. ajaḍena jaḍena iva samayā jālayā tayā antaḥ
sarvapadārthānām jñātājñātena saṃsthitam
28. antaḥ sarvapadārthānām tayā samayā jālayā
ajaḍena jaḍena iva jñātājñātena saṃsthitam
28. Within all objects (padārtha), this world (jagat) was established by that net of time (samaya), by the conscious (ajaḍa) acting as if it were inert (jaḍa), and existing as both known and unknown.
जगतां तत्र लक्षाणि नाशोत्पातशतानि च ।
मया दृष्टानि रूढानि कदलीदलपीठवत् ॥ २९ ॥
jagatāṃ tatra lakṣāṇi nāśotpātaśatāni ca ,
mayā dṛṣṭāni rūḍhāni kadalīdalapīṭhavat 29
29. jagatām tatra lakṣāṇi nāśotpātaśatāni ca
mayā dṛṣṭāni rūḍhāni kadalīdalapīṭhavat
29. tatra mayā jagatām lakṣāṇi ca nāśotpātaśatāni
kadalīdalapīṭhavat rūḍhāni dṛṣṭāni
29. There, I have witnessed millions (lakṣa) of worlds (jagat) and hundreds of cycles of destruction and creation (utpāta) arise and pass, much like the successive leaves of a banana plant.
एवं जगच्चाजगद्वा साकारं वा निराकृति ।
चिन्मात्रगगनं सर्वमाकाशाधिकनिर्मलम् ॥ ३० ॥
evaṃ jagaccājagadvā sākāraṃ vā nirākṛti ,
cinmātragaganaṃ sarvamākāśādhikanirmalam 30
30. evam jagat ca ajagat vā sākaram vā nirākṛti
cinmātragaganam sarvam ākāśādhikanirmalam
30. evam jagat ca ajagat vā sākaram vā nirākṛti
sarvam cinmātragaganam ākāśādhikanirmalam
30. Thus, this whole world, whether manifest or unmanifest, whether with form or formless, is nothing but the sky of pure consciousness (citmātra), purer than even space (ākāśa).
न किंचनत्वं च न किंचनेदं शुद्धः परो बोध इदं विभाति ।
स चापि नो किंचन नापि शून्यमाकाशमेवासि विकासमास्व ॥ ३१ ॥
na kiṃcanatvaṃ ca na kiṃcanedaṃ śuddhaḥ paro bodha idaṃ vibhāti ,
sa cāpi no kiṃcana nāpi śūnyamākāśamevāsi vikāsamāsva 31
31. na kiṃcanatvam ca na kiṃcana idam
śuddhaḥ paraḥ bodhaḥ idam vibhāti
| saḥ ca api na kiṃcana na api
śūnyam ākāśam eva asi vikāsam āssva
31. na kiṃcanatvam ca na idam kiṃcana
śuddhaḥ paraḥ bodhaḥ idam vibhāti
saḥ ca api na kiṃcana na api śūnyam
(asti) ākāśam eva asi vikāsam āssva
31. It is neither nothingness nor is this (world) anything distinct; this pure, supreme consciousness (bodha) alone shines forth. And that (consciousness) is also not merely anything, nor is it a void; you are verily space (ākāśa) itself, so expand and flourish!

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 (current chapter) 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