योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-118
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मनुरुवाच ।
संकल्पोन्मुखतां याताः सत्यश्चिन्मात्रसंविदः ।
आपस्तरङ्गत्वमिव यान्ति भूमिप जीवताम् ॥ १ ॥
संकल्पोन्मुखतां याताः सत्यश्चिन्मात्रसंविदः ।
आपस्तरङ्गत्वमिव यान्ति भूमिप जीवताम् ॥ १ ॥
manuruvāca ,
saṃkalponmukhatāṃ yātāḥ satyaścinmātrasaṃvidaḥ ,
āpastaraṅgatvamiva yānti bhūmipa jīvatām 1
saṃkalponmukhatāṃ yātāḥ satyaścinmātrasaṃvidaḥ ,
āpastaraṅgatvamiva yānti bhūmipa jīvatām 1
1.
manuḥ uvāca saṃkalponmukhatām yātāḥ satyāḥ cinmātrasaṃvidaḥ
āpaḥ taraṅgatvam iva yānti bhūmipa jīvatām
āpaḥ taraṅgatvam iva yānti bhūmipa jīvatām
1.
manuḥ uvāca bhūmipa,
satyāḥ cinmātrasaṃvidaḥ saṃkalponmukhatām yātāḥ,
āpaḥ taraṅgatvam iva jīvatām yānti.
satyāḥ cinmātrasaṃvidaḥ saṃkalponmukhatām yātāḥ,
āpaḥ taraṅgatvam iva jīvatām yānti.
1.
Manu said: "O King, just as waters attain the state of waves, so do the true, pure consciousnesses, when they become inclined towards conceptualization, assume the state of individual living beings."
ते जीवाः संसरन्तीह संसारे पूर्वमुत्थिते ।
सुखदुःखदशामोहो मनस्येवास्ति नात्मनि ॥ २ ॥
सुखदुःखदशामोहो मनस्येवास्ति नात्मनि ॥ २ ॥
te jīvāḥ saṃsarantīha saṃsāre pūrvamutthite ,
sukhaduḥkhadaśāmoho manasyevāsti nātmani 2
sukhaduḥkhadaśāmoho manasyevāsti nātmani 2
2.
te jīvāḥ saṃsaranti iha saṃsāre pūrvam utthite
sukhaduḥkhadaśāmohaḥ manasi eva asti na ātmani
sukhaduḥkhadaśāmohaḥ manasi eva asti na ātmani
2.
te jīvāḥ pūrvam utthite saṃsāre iha saṃsaranti sukhaduḥkhadaśāmohaḥ manasi eva asti,
ātmani na.
ātmani na.
2.
Those living beings (jīva) wander here in this cycle of rebirth (saṃsāra) that has arisen previously. The delusion caused by states of pleasure and pain resides only in the mind, not in the true self (ātman).
अदृश्यो दृश्यते राहुर्गृहीतेन यथेन्दुना ।
तथानुभवमात्रात्मा दृश्येनात्मावलोक्यते ॥ ३ ॥
तथानुभवमात्रात्मा दृश्येनात्मावलोक्यते ॥ ३ ॥
adṛśyo dṛśyate rāhurgṛhītena yathendunā ,
tathānubhavamātrātmā dṛśyenātmāvalokyate 3
tathānubhavamātrātmā dṛśyenātmāvalokyate 3
3.
adṛśyaḥ dṛśyate rāhuḥ gṛhītena yathā indunā
tathā anubhavamātrātmā dṛśyena ātmā avalokyate
tathā anubhavamātrātmā dṛśyena ātmā avalokyate
3.
yathā adṛśyaḥ rāhuḥ gṛhītena indunā dṛśyate,
tathā anubhavamātrātmā dṛśyena ātmā avalokyate.
tathā anubhavamātrātmā dṛśyena ātmā avalokyate.
3.
Just as the invisible Rāhu is seen by means of the moon (indu) it eclipses, so too is the self (ātman), which consists solely of experience (anubhava), perceived by means of the visible (world).
न शास्त्रैर्नापि गुरुणा दृश्यते परमेश्वरः ।
दृश्यते स्वात्मनैवात्मा स्वया सत्त्वस्थया धिया ॥ ४ ॥
दृश्यते स्वात्मनैवात्मा स्वया सत्त्वस्थया धिया ॥ ४ ॥
na śāstrairnāpi guruṇā dṛśyate parameśvaraḥ ,
dṛśyate svātmanaivātmā svayā sattvasthayā dhiyā 4
dṛśyate svātmanaivātmā svayā sattvasthayā dhiyā 4
4.
na śāstraiḥ na api guruṇā dṛśyate parameśvaraḥ
dṛśyate svātmanā eva ātmā svayā sattvasthayā dhiyā
dṛśyate svātmanā eva ātmā svayā sattvasthayā dhiyā
4.
parameśvaraḥ śāstraiḥ na,
guruṇā api na dṛśyate ātmā svayā sattvasthayā dhiyā svātmanā eva dṛśyate.
guruṇā api na dṛśyate ātmā svayā sattvasthayā dhiyā svātmanā eva dṛśyate.
4.
The Supreme Lord (parameśvara) is seen neither through scriptures nor by a spiritual teacher (guru). Rather, the true self (ātman) is perceived by one's own self, through one's own intellect (dhī) which is established in purity (sattva).
पथिकाः पथि दृश्यन्ते रागद्वेषविमुक्तया ।
यथा धिया तथवते द्रष्टव्याः स्वेन्द्रियादयः ॥ ५ ॥
यथा धिया तथवते द्रष्टव्याः स्वेन्द्रियादयः ॥ ५ ॥
pathikāḥ pathi dṛśyante rāgadveṣavimuktayā ,
yathā dhiyā tathavate draṣṭavyāḥ svendriyādayaḥ 5
yathā dhiyā tathavate draṣṭavyāḥ svendriyādayaḥ 5
5.
pathikāḥ pathi dṛśyante rāgadveṣavimuktayā yathā
dhiyā tathā eva te draṣṭavyāḥ svendriyādayaḥ
dhiyā tathā eva te draṣṭavyāḥ svendriyādayaḥ
5.
yathā rāgadveṣavimuktayā dhiyā pathikāḥ pathi
dṛśyante tathā eva te svendriyādayaḥ draṣṭavyāḥ
dṛśyante tathā eva te svendriyādayaḥ draṣṭavyāḥ
5.
Just as travelers are observed on a path by an intellect (dhī) free from attachment (rāga) and aversion (dveṣa), similarly, one's own senses and their objects should be regarded.
एतेषु नादरः कार्यः सता नैवावधीरणम् ।
पदार्थमात्रताविष्टास्तिष्ठन्त्वेते यथासुखम् ॥ ६ ॥
पदार्थमात्रताविष्टास्तिष्ठन्त्वेते यथासुखम् ॥ ६ ॥
eteṣu nādaraḥ kāryaḥ satā naivāvadhīraṇam ,
padārthamātratāviṣṭāstiṣṭhantvete yathāsukham 6
padārthamātratāviṣṭāstiṣṭhantvete yathāsukham 6
6.
eteṣu na ādaraḥ kāryaḥ satā na eva avadhīraṇam
padārthamātratāviṣṭāḥ tiṣṭhantu ete yathāsukham
padārthamātratāviṣṭāḥ tiṣṭhantu ete yathāsukham
6.
satā eteṣu ādaraḥ na kāryaḥ na eva avadhīraṇam
padārthamātratāviṣṭāḥ ete yathāsukham tiṣṭhantu
padārthamātratāviṣṭāḥ ete yathāsukham tiṣṭhantu
6.
The wise should show no special attention (ādara) to these (senses and objects), nor should they be disregarded. Let them remain as mere objects (padārtha), existing as they please.
पदार्थमात्रं देहादि धिया संत्यज्य दूरतः ।
आशीतलान्तःकरणो नित्यमात्ममयो भव ॥ ७ ॥
आशीतलान्तःकरणो नित्यमात्ममयो भव ॥ ७ ॥
padārthamātraṃ dehādi dhiyā saṃtyajya dūrataḥ ,
āśītalāntaḥkaraṇo nityamātmamayo bhava 7
āśītalāntaḥkaraṇo nityamātmamayo bhava 7
7.
padārthamātram dehādi dhiyā saṃtyajya dūrataḥ
āśītalāntaḥkaraṇaḥ nityam ātmamayaḥ bhava
āśītalāntaḥkaraṇaḥ nityam ātmamayaḥ bhava
7.
dhiyā padārthamātram dehādi dūrataḥ saṃtyajya
āśītalāntaḥkaraṇaḥ nityam ātmamayaḥ bhava
āśītalāntaḥkaraṇaḥ nityam ātmamayaḥ bhava
7.
With your intellect (dhī), completely abandon the body (deha) and other things, regarding them as mere objects (padārtha). Become one whose inner being (antaḥkaraṇa) is perpetually calm, always permeated by the Self (ātman).
देहोऽहमिति या बुद्धिः सा संसारनिबन्धनी ।
न कदाचिदियं बुद्धिरादेया हि मुमुक्षुभिः ॥ ८ ॥
न कदाचिदियं बुद्धिरादेया हि मुमुक्षुभिः ॥ ८ ॥
deho'hamiti yā buddhiḥ sā saṃsāranibandhanī ,
na kadācidiyaṃ buddhirādeyā hi mumukṣubhiḥ 8
na kadācidiyaṃ buddhirādeyā hi mumukṣubhiḥ 8
8.
dehaḥ aham iti yā buddhiḥ sā saṃsāranibandhanī
na kadācit iyam buddhiḥ ādeyā hi mumukṣubhiḥ
na kadācit iyam buddhiḥ ādeyā hi mumukṣubhiḥ
8.
yā dehaḥ aham iti buddhiḥ sā saṃsāranibandhanī
hi iyam buddhiḥ mumukṣubhiḥ kadācit na ādeyā
hi iyam buddhiḥ mumukṣubhiḥ kadācit na ādeyā
8.
The intellect (buddhi) that asserts "I am the body (deha)" is what causes entanglement in the cycle of transmigration (saṃsāra). Indeed, this intellect (buddhi) should never be adopted by those who seek final liberation (mokṣa).
नकिंचिन्मात्रचिन्मात्ररूपोऽस्मि गगनादणुः ।
इति या शाश्वती बुद्धिः सा न संसारबन्धनी ॥ ९ ॥
इति या शाश्वती बुद्धिः सा न संसारबन्धनी ॥ ९ ॥
nakiṃcinmātracinmātrarūpo'smi gaganādaṇuḥ ,
iti yā śāśvatī buddhiḥ sā na saṃsārabandhanī 9
iti yā śāśvatī buddhiḥ sā na saṃsārabandhanī 9
9.
na kiñcinmātracinmātrarūpaḥ asmi gaganāt aṇuḥ
iti yā śāśvatī buddhiḥ sā na saṃsārabandhanī
iti yā śāśvatī buddhiḥ sā na saṃsārabandhanī
9.
na kiñcinmātracinmātrarūpaḥ gaganāt aṇuḥ asmi
iti yā śāśvatī buddhiḥ sā na saṃsārabandhanī
iti yā śāśvatī buddhiḥ sā na saṃsārabandhanī
9.
I am nothing but the form of pure consciousness, smaller than even space. This eternal understanding (buddhi) does not bind one to the cycle of transmigration (saṃsāra).
यथा विमलतोयानां बहिरन्तश्च भावनम् ।
तेजस्तिष्ठति सर्वत्र तथात्मा सर्ववस्तुषु ॥ १० ॥
तेजस्तिष्ठति सर्वत्र तथात्मा सर्ववस्तुषु ॥ १० ॥
yathā vimalatoyānāṃ bahirantaśca bhāvanam ,
tejastiṣṭhati sarvatra tathātmā sarvavastuṣu 10
tejastiṣṭhati sarvatra tathātmā sarvavastuṣu 10
10.
yathā vimalatoyānām bahiḥ antaḥ ca bhāvanam
tejaḥ tiṣṭhati sarvatra tathā ātmā sarvavastuṣu
tejaḥ tiṣṭhati sarvatra tathā ātmā sarvavastuṣu
10.
yathā vimalatoyānām bahiḥ ca antaḥ bhāvanam
tejaḥ sarvatra tiṣṭhati tathā ātmā sarvavastuṣu
tejaḥ sarvatra tiṣṭhati tathā ātmā sarvavastuṣu
10.
Just as brilliance (tejas) exists everywhere, both outside and inside, in pure waters, so too the self (ātman) resides in all objects.
संनिवेशांशवैचित्र्यं यथा हेम्नोऽङ्गदादिता ।
आत्मनस्तदतद्रूपा तथैव जगदादिता ॥ ११ ॥
आत्मनस्तदतद्रूपा तथैव जगदादिता ॥ ११ ॥
saṃniveśāṃśavaicitryaṃ yathā hemno'ṅgadāditā ,
ātmanastadatadrūpā tathaiva jagadāditā 11
ātmanastadatadrūpā tathaiva jagadāditā 11
11.
saṃniveśa-aṃśa-vaicitryam yathā hemnaḥ aṅgadā-āditā
ātmanaḥ tat atat rūpā tathā eva jagat-āditā
ātmanaḥ tat atat rūpā tathā eva jagat-āditā
11.
yathā saṃniveśa-aṃśa-vaicitryam hemnaḥ aṅgadā-āditā
tathā eva ātmanaḥ tat atat rūpā jagat-āditā
tathā eva ātmanaḥ tat atat rūpā jagat-āditā
11.
Just as the diversity in the arrangement of its parts leads to gold (heman) becoming bangles and other ornaments, similarly, for the self (ātman), the manifestation as the world (jagat) and so forth takes on forms that are both identical to it and distinct from it.
विनाशवाडवाक्रान्तं भीमं काममहार्णवम् ।
जगज्जालतरङ्गिण्यो यान्ति भूततरङ्गिकाः ॥ १२ ॥
जगज्जालतरङ्गिण्यो यान्ति भूततरङ्गिकाः ॥ १२ ॥
vināśavāḍavākrāntaṃ bhīmaṃ kāmamahārṇavam ,
jagajjālataraṅgiṇyo yānti bhūtataraṅgikāḥ 12
jagajjālataraṅgiṇyo yānti bhūtataraṅgikāḥ 12
12.
vināśa-vāḍava-ākrāntam bhīmam kāma-mahā-arṇavam
jagat-jāla-taraṅgiṇyaḥ yānti bhūta-taraṅgikāḥ
jagat-jāla-taraṅgiṇyaḥ yānti bhūta-taraṅgikāḥ
12.
bhūta-taraṅgikāḥ jagat-jāla-taraṅgiṇyaḥ
vināśa-vāḍava-ākrāntam bhīmam kāma-mahā-arṇavam yānti
vināśa-vāḍava-ākrāntam bhīmam kāma-mahā-arṇavam yānti
12.
The waves of living beings, which are like the net-like waves of the world, traverse the terrifying great ocean of desire (kāma), which is engulfed by the submarine fire of destruction.
तथाप्यद्याप्यपूर्णस्य यः पाता कालवारिधेः ।
तमात्मानं महागस्त्यं राजन्भावय सर्वदा ॥ १३ ॥
तमात्मानं महागस्त्यं राजन्भावय सर्वदा ॥ १३ ॥
tathāpyadyāpyapūrṇasya yaḥ pātā kālavāridheḥ ,
tamātmānaṃ mahāgastyaṃ rājanbhāvaya sarvadā 13
tamātmānaṃ mahāgastyaṃ rājanbhāvaya sarvadā 13
13.
tathā api adya api apūrṇasya yaḥ pātā kālavāridheḥ
tam ātmānam mahā-agastyam rājan bhāvaya sarvadā
tam ātmānam mahā-agastyam rājan bhāvaya sarvadā
13.
rājan,
yaḥ adya api apūrṇasya kālavāridheḥ pātā,
tam mahā-agastyam ātmānam sarvadā bhāvaya tathā api
yaḥ adya api apūrṇasya kālavāridheḥ pātā,
tam mahā-agastyam ātmānam sarvadā bhāvaya tathā api
13.
Yet, O King, always perceive that great Agastya, who is the drinker of the ever-unfilling ocean of time, as your own true self (ātman).
अनात्मन्यात्मतामस्मिन्देहादौ दृश्यजालके ।
त्यक्त्वा सत्त्वमुपारूढो गूढस्तिष्ठ यथासुखम् ॥ १४ ॥
त्यक्त्वा सत्त्वमुपारूढो गूढस्तिष्ठ यथासुखम् ॥ १४ ॥
anātmanyātmatāmasmindehādau dṛśyajālake ,
tyaktvā sattvamupārūḍho gūḍhastiṣṭha yathāsukham 14
tyaktvā sattvamupārūḍho gūḍhastiṣṭha yathāsukham 14
14.
anātmani ātmatām asmin deha-ādau dṛśyajālake
tyaktvā sattvam upārūḍhaḥ gūḍhaḥ tiṣṭha yathāsukham
tyaktvā sattvam upārūḍhaḥ gūḍhaḥ tiṣṭha yathāsukham
14.
asmin dehādau dṛśyajālake anātmani ātmatām tyaktvā,
sattvam upārūḍhaḥ,
yathāsukham gūḍhaḥ tiṣṭha
sattvam upārūḍhaḥ,
yathāsukham gūḍhaḥ tiṣṭha
14.
Having renounced the identification of the self (ātman) with this non-self (anātman), which is a mere network of visible phenomena beginning with the body, ascend to a state of pure being (sattva) and abide hidden, at ease, as you wish.
कुचकोटरसंसुप्तं विस्मृत्य जननी सुतम् ।
यथा रोदिति पुत्रार्थं तथात्मार्थमयं जनः ॥ १५ ॥
यथा रोदिति पुत्रार्थं तथात्मार्थमयं जनः ॥ १५ ॥
kucakoṭarasaṃsuptaṃ vismṛtya jananī sutam ,
yathā roditi putrārthaṃ tathātmārthamayaṃ janaḥ 15
yathā roditi putrārthaṃ tathātmārthamayaṃ janaḥ 15
15.
kucakoṭarasaṃsuptam vismṛtya jananī sutam yathā
roditi putrārtham tathā ātma-artham ayam janaḥ
roditi putrārtham tathā ātma-artham ayam janaḥ
15.
yathā jananī kucakoṭarasaṃsuptam sutam vismṛtya putrārtham roditi,
tathā ayam janaḥ ātma-artham (roditi)
tathā ayam janaḥ ātma-artham (roditi)
15.
Just as a mother, having forgotten her son sleeping soundly in the hollow of her breast, cries out for her child, similarly, this person (jana) laments for the true self (ātman).
अजरामरमात्मानमबुद्ध्वा परिरोदिति ।
हा हतोऽहमनाथोऽहं नष्टोऽस्मीति वपुर्व्यये ॥ १६ ॥
हा हतोऽहमनाथोऽहं नष्टोऽस्मीति वपुर्व्यये ॥ १६ ॥
ajarāmaramātmānamabuddhvā pariroditi ,
hā hato'hamanātho'haṃ naṣṭo'smīti vapurvyaye 16
hā hato'hamanātho'haṃ naṣṭo'smīti vapurvyaye 16
16.
ajara-amaram ātmānam abuddhvā pariroditi hā hataḥ
aham anāthaḥ aham naṣṭaḥ asmi iti vapuḥ-vyaye
aham anāthaḥ aham naṣṭaḥ asmi iti vapuḥ-vyaye
16.
ajara-amaram ātmānam abuddhvā (saḥ) pariroditi,
(vadati ca) hā aham hataḥ,
aham anāthaḥ,
aham naṣṭaḥ asmi iti vapuḥ-vyaye (sati)
(vadati ca) hā aham hataḥ,
aham anāthaḥ,
aham naṣṭaḥ asmi iti vapuḥ-vyaye (sati)
16.
Without realizing the self (ātman) to be ageless (ajara) and immortal (amara), one cries out in lament: 'Alas, I am slain! I am helpless! I am lost!' when the body perishes.
यथा वारि परिस्पन्दान्नानाकारं विलोक्यते ।
तथा संकल्पवशतश्चिद्ब्रह्म परिबृंहति ॥ १७ ॥
तथा संकल्पवशतश्चिद्ब्रह्म परिबृंहति ॥ १७ ॥
yathā vāri parispandānnānākāraṃ vilokyate ,
tathā saṃkalpavaśataścidbrahma paribṛṃhati 17
tathā saṃkalpavaśataścidbrahma paribṛṃhati 17
17.
yathā vāri parispandāt nānā-ākāram vilokyate |
tathā saṅkalpa-vaśataḥ cit-brahma parimbṛhati ||
tathā saṅkalpa-vaśataḥ cit-brahma parimbṛhati ||
17.
yathā vāri parispandāt nānā-ākāram vilokyate,
tathā cit-brahma saṅkalpa-vaśataḥ parimbṛhati.
tathā cit-brahma saṅkalpa-vaśataḥ parimbṛhati.
17.
Just as water is observed appearing in various forms due to its movements, so too does the conscious absolute (cit-brahman) manifest and expand under the sway of conceptualization (saṅkalpa).
संस्थाप्य संकल्पकलङ्कमुक्तं चित्तं त्वमात्मन्युपशान्तकल्पः ।
स्पन्देऽप्यसंस्पन्दमिवेह तिष्ठ स्वस्थः सुखी राज्यमिदं प्रशाधि ॥ १८ ॥
स्पन्देऽप्यसंस्पन्दमिवेह तिष्ठ स्वस्थः सुखी राज्यमिदं प्रशाधि ॥ १८ ॥
saṃsthāpya saṃkalpakalaṅkamuktaṃ cittaṃ tvamātmanyupaśāntakalpaḥ ,
spande'pyasaṃspandamiveha tiṣṭha svasthaḥ sukhī rājyamidaṃ praśādhi 18
spande'pyasaṃspandamiveha tiṣṭha svasthaḥ sukhī rājyamidaṃ praśādhi 18
18.
saṃsthāpya saṅkalpa-kalaṅka-muktam
cittam tvam ātmani upaśānta-kalpaḥ |
spande api asaṃspandam iva iha tiṣṭha
svasthaḥ sukhī rājyam idam praśādhi ||
cittam tvam ātmani upaśānta-kalpaḥ |
spande api asaṃspandam iva iha tiṣṭha
svasthaḥ sukhī rājyam idam praśādhi ||
18.
tvam saṅkalpa-kalaṅka-muktam cittam upaśānta-kalpaḥ ātmani saṃsthāpya,
iha spande api asaṃspandam iva tiṣṭha.
svasthaḥ sukhī [bhūtvā] idam rājyam praśādhi.
iha spande api asaṃspandam iva tiṣṭha.
svasthaḥ sukhī [bhūtvā] idam rājyam praśādhi.
18.
Having established your mind (citta), freed from the stain of conceptualization (saṅkalpa), within the self (ātman), as if utterly peaceful, remain here, even amidst activity, as if unmoving. Be healthy and happy, and govern this kingdom.
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
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) (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 (current chapter)
Chapter 119
Chapter 120
Chapter 121
Chapter 122
Chapter 123
Chapter 124
Chapter 125
Chapter 126
Chapter 127
Chapter 128
nirvāṇa prakaraṇa (bhāga 2)
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
Chapter 205
Chapter 206
Chapter 207
Chapter 208
Chapter 209
Chapter 210
Chapter 211
Chapter 212
Chapter 213
Chapter 214
Chapter 215
Chapter 216