योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-15
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भुशुण्ड उवाच ।
यत्राहंत्वं जगत्तत्र पूर्वमागत्य तिष्ठति ।
पराण्वन्तरपीन्द्रस्य त्रसरेणूदरे यथा ॥ १ ॥
यत्राहंत्वं जगत्तत्र पूर्वमागत्य तिष्ठति ।
पराण्वन्तरपीन्द्रस्य त्रसरेणूदरे यथा ॥ १ ॥
bhuśuṇḍa uvāca ,
yatrāhaṃtvaṃ jagattatra pūrvamāgatya tiṣṭhati ,
parāṇvantarapīndrasya trasareṇūdare yathā 1
yatrāhaṃtvaṃ jagattatra pūrvamāgatya tiṣṭhati ,
parāṇvantarapīndrasya trasareṇūdare yathā 1
1.
bhuśuṇḍaḥ uvāca yatra ahaṁtvam jagat tatra pūrvam āgatya
tiṣṭhati para aṇu antar api indrasya trasareṇu udare yathā
tiṣṭhati para aṇu antar api indrasya trasareṇu udare yathā
1.
bhuśuṇḍaḥ uvāca yatra ahaṁtvam tatra jagat pūrvam āgatya
tiṣṭhati yathā trasareṇu udare para aṇu antar api indrasya
tiṣṭhati yathā trasareṇu udare para aṇu antar api indrasya
1.
Bhuśuṇḍa said: Wherever 'I'-ness (ahaṅkāra) is present, the world (jagat) first manifests there. This is just as another atom (aṇu), even belonging to an Indra, exists within a tiny, moving dust-mote (trasareṇu).
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।
अहंभावोऽभिमन्तात्मा मूलमाद्यमुदाहृतम् ॥ २ ॥
अहंभावोऽभिमन्तात्मा मूलमाद्यमुदाहृतम् ॥ २ ॥
bhramasya jāgatasyāsya jātasyākāśavarṇavat ,
ahaṃbhāvo'bhimantātmā mūlamādyamudāhṛtam 2
ahaṃbhāvo'bhimantātmā mūlamādyamudāhṛtam 2
2.
bhramasya jāgatasya asya jātasya ākāśavarṇavat
ahaṁbhāvaḥ abhimantā ātmā mūlam ādyam udāhṛtam
ahaṁbhāvaḥ abhimantā ātmā mūlam ādyam udāhṛtam
2.
asya jāgatasya bhramasya ākāśavarṇavat jātasya
ahaṁbhāvaḥ abhimantā ātmā ādyam mūlam udāhṛtam
ahaṁbhāvaḥ abhimantā ātmā ādyam mūlam udāhṛtam
2.
Of this worldly delusion (bhrama), which has arisen like the color of space (vyoma), the 'I'-sense (ahaṅkāra) – the conceiving self (ātman) – is declared to be the primary root.
वासनारससंसिक्तादहंबीजकणादयम् ।
ब्रह्माद्रौ व्योमविपिने जायते त्रिजगद्द्रुमः ॥ ३ ॥
ब्रह्माद्रौ व्योमविपिने जायते त्रिजगद्द्रुमः ॥ ३ ॥
vāsanārasasaṃsiktādahaṃbījakaṇādayam ,
brahmādrau vyomavipine jāyate trijagaddrumaḥ 3
brahmādrau vyomavipine jāyate trijagaddrumaḥ 3
3.
vāsanārasasaṃsiktāt ahaṁbījakṇāt ayam
brahmādrau vyomavipine jāyate trijagaddrumaḥ
brahmādrau vyomavipine jāyate trijagaddrumaḥ
3.
ayam trijagaddrumaḥ vāsanārasasaṃsiktāt
ahaṁbījakṇāt brahmādrau vyomavipine jāyate
ahaṁbījakṇāt brahmādrau vyomavipine jāyate
3.
From this seed-grain of 'I' (ahaṅkāra), moistened by the essence (rasa) of latent tendencies (vāsanā), the tree of the three worlds (trijagadrumaḥ) arises in the forest of space (vyoma) upon the mountain of Brahman.
तारकापुष्पनिकरो विलीनाचलपल्लवः ।
सरित्सारशिरापूरो वासनासारतत्फलः ॥ ४ ॥
सरित्सारशिरापूरो वासनासारतत्फलः ॥ ४ ॥
tārakāpuṣpanikaro vilīnācalapallavaḥ ,
saritsāraśirāpūro vāsanāsāratatphalaḥ 4
saritsāraśirāpūro vāsanāsāratatphalaḥ 4
4.
tārakāpuṣpanikaraḥ vilīnācalapallavaḥ
saritsāraśirāpūraḥ vāsanāsāratatphalaḥ
saritsāraśirāpūraḥ vāsanāsāratatphalaḥ
4.
tārakāpuṣpanikaraḥ vilīnācalapallavaḥ
saritsāraśirāpūraḥ vāsanāsāratatphalaḥ
saritsāraśirāpūraḥ vāsanāsāratatphalaḥ
4.
It is a multitude of star-like flowers, with mountains and sprouts appearing dissolved within it. It is a flood of the essence and channels of rivers, whose ultimate fruit is the essence of latent impressions (vāsanā).
अहंत्वसलिलस्येदं जगत्स्पन्द उदाहृतः ।
चिञ्चमत्करणस्वादुर्वासनाविसरद्रवः ॥ ५ ॥
चिञ्चमत्करणस्वादुर्वासनाविसरद्रवः ॥ ५ ॥
ahaṃtvasalilasyedaṃ jagatspanda udāhṛtaḥ ,
ciñcamatkaraṇasvādurvāsanāvisaradravaḥ 5
ciñcamatkaraṇasvādurvāsanāvisaradravaḥ 5
5.
ahaṃtvasalilasya idam jagatspandaḥ udāhṛtaḥ
ciñcamatkaraṇasvāduḥ vāsanāvisarandravaḥ
ciñcamatkaraṇasvāduḥ vāsanāvisarandravaḥ
5.
idam jagat ahaṃtvasalilasya spandaḥ udāhṛtaḥ
ciñcamatkaraṇasvāduḥ vāsanāvisarandravaḥ
ciñcamatkaraṇasvāduḥ vāsanāvisarandravaḥ
5.
This world (jagat) is declared to be the vibration of the water of ego (ahaṅkāra). It is sweet due to the wonderful action of consciousness (cit), a fluid arising from the diffusion of latent impressions (vāsanā).
तारकासीकरासारो नभोनन्तनिखातवान् ।
भावाभावमहावर्तो नानागिरितरङ्गकः ॥ ६ ॥
भावाभावमहावर्तो नानागिरितरङ्गकः ॥ ६ ॥
tārakāsīkarāsāro nabhonantanikhātavān ,
bhāvābhāvamahāvarto nānāgiritaraṅgakaḥ 6
bhāvābhāvamahāvarto nānāgiritaraṅgakaḥ 6
6.
tārakāsīkarāsāraḥ nabhonantakhātavān
bhāvābhāvamahāvartaḥ nānāgiritaraṅgakaḥ
bhāvābhāvamahāvartaḥ nānāgiritaraṅgakaḥ
6.
tārakāsīkarāsāraḥ nabhonantakhātavān
bhāvābhāvamahāvartaḥ nānāgiritaraṅgakaḥ
bhāvābhāvamahāvartaḥ nānāgiritaraṅgakaḥ
6.
It is a torrent of star-like spray, having been dug into the infinite sky. It is a great whirlpool of existence and non-existence, characterized by various mountain-like waves.
त्रिलोकीविलिखल्लेखो विलोलालोकफेनिलः ।
ब्रह्माण्डबुद्बुदोद्भेदः कवाटापीडपीवरः ॥ ७ ॥
ब्रह्माण्डबुद्बुदोद्भेदः कवाटापीडपीवरः ॥ ७ ॥
trilokīvilikhallekho vilolālokaphenilaḥ ,
brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ 7
brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ 7
7.
trilokīvilikhallekhaḥ vilolālokaphenilaḥ
brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ
brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ
7.
trilokīvilikhallekhaḥ vilolālokaphenilaḥ
brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ
brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ
7.
It is a line that scratches across the three worlds, frothy with flickering perceptions. It is the bursting forth of cosmic egg-like bubbles, made massive by the pressure of its doors.
भूपीठदृढडिण्डीरपिण्डश्चिद्धनमद्गुमान् ।
चित्राजवं जवीभावमज्जनोन्मज्जनात्मकः ॥ ८ ॥
चित्राजवं जवीभावमज्जनोन्मज्जनात्मकः ॥ ८ ॥
bhūpīṭhadṛḍhaḍiṇḍīrapiṇḍaściddhanamadgumān ,
citrājavaṃ javībhāvamajjanonmajjanātmakaḥ 8
citrājavaṃ javībhāvamajjanonmajjanātmakaḥ 8
8.
bhūpīṭhadṛḍhadiṇḍīrapiṇḍaḥ cit-ghanamadgumān
citrājāvam javībhāvamajjanoñmajanātmakaḥ
citrājāvam javībhāvamajjanoñmajanātmakaḥ
8.
bhūpīṭhadṛḍhadiṇḍīrapiṇḍaḥ cit-ghanamadgumān
citrājāvam javībhāvamajjanoñmajanātmakaḥ
citrājāvam javībhāvamajjanoñmajanātmakaḥ
8.
It is like a firm lump of foam on the earth's surface; it is a dense consciousness (cit-ghana) teeming with individual souls (madguman); it possesses a variegated swiftness, and is characterized by rapid submerging and emerging.
जरामरणमोहादिवीचीचयचमत्कृतिः ।
उत्पन्नध्वंसिदेहादिबिन्दुवृन्दैकबन्धुरः ॥ ९ ॥
उत्पन्नध्वंसिदेहादिबिन्दुवृन्दैकबन्धुरः ॥ ९ ॥
jarāmaraṇamohādivīcīcayacamatkṛtiḥ ,
utpannadhvaṃsidehādibinduvṛndaikabandhuraḥ 9
utpannadhvaṃsidehādibinduvṛndaikabandhuraḥ 9
9.
jarāmaraṇamohādivīcīcayacamatkṛtiḥ
utpannadhvaṃsidehādivinduvṛndaika-bandhuraḥ
utpannadhvaṃsidehādivinduvṛndaika-bandhuraḥ
9.
jarāmaraṇamohādivīcīcayacamatkṛtiḥ
utpannadhvaṃsidehādivinduvṛndaika-bandhuraḥ
utpannadhvaṃsidehādivinduvṛndaika-bandhuraḥ
9.
It is a fascinating display of masses of waves like old age, death, and delusion (moha); it is intimately connected with the multitudes of drops, such as bodies, that arise and perish.
अहंत्वपवनस्पन्दो जगदित्यवगम्यताम् ।
अहंत्वपद्मसौगन्ध्यं जगदित्यवबुध्यताम् ॥ १० ॥
अहंत्वपद्मसौगन्ध्यं जगदित्यवबुध्यताम् ॥ १० ॥
ahaṃtvapavanaspando jagadityavagamyatām ,
ahaṃtvapadmasaugandhyaṃ jagadityavabudhyatām 10
ahaṃtvapadmasaugandhyaṃ jagadityavabudhyatām 10
10.
ahaṃtva-pavana-spandaḥ jagat iti avagamyatām
ahaṃtva-padma-saugandhyam jagat iti avabudhyatām
ahaṃtva-padma-saugandhyam jagat iti avabudhyatām
10.
ahaṃtva-pavana-spandaḥ jagat iti avagamyatām
ahaṃtva-padma-saugandhyam jagat iti avabudhyatām
ahaṃtva-padma-saugandhyam jagat iti avabudhyatām
10.
Let the world (jagat) be understood as the vibration of the wind of egoity (ahaṃtva). Let the world (jagat) be comprehended as the fragrance of the lotus of egoity (ahaṃtva).
नाहंत्वजगती भिन्ने पवनस्पन्दवत्सदा ।
पयो द्रवत्वमिव च वह्निरौष्ण्यमिवापि च ॥ ११ ॥
पयो द्रवत्वमिव च वह्निरौष्ण्यमिवापि च ॥ ११ ॥
nāhaṃtvajagatī bhinne pavanaspandavatsadā ,
payo dravatvamiva ca vahnirauṣṇyamivāpi ca 11
payo dravatvamiva ca vahnirauṣṇyamivāpi ca 11
11.
na ahaṃtva-jagatī bhinne pavana-spanda-vat sadā
payaḥ dravatvam iva ca vahniḥ auṣṇyam iva api ca
payaḥ dravatvam iva ca vahniḥ auṣṇyam iva api ca
11.
na ahaṃtva-jagatī bhinne pavana-spanda-vat sadā
payaḥ dravatvam iva ca vahniḥ auṣṇyam iva api ca
payaḥ dravatvam iva ca vahniḥ auṣṇyam iva api ca
11.
Egoity (ahaṃtva) and the world (jagat) are not separate, but are always like the wind and its vibration; and like water and its liquidity; and also like fire and its heat.
जगदस्त्यहमर्थेऽन्तरहमस्ति जगद्धृदि ।
अन्योन्यभाविनी त्वेते आधाराधेयवत्स्थिते ॥ १२ ॥
अन्योन्यभाविनी त्वेते आधाराधेयवत्स्थिते ॥ १२ ॥
jagadastyahamarthe'ntarahamasti jagaddhṛdi ,
anyonyabhāvinī tvete ādhārādheyavatsthite 12
anyonyabhāvinī tvete ādhārādheyavatsthite 12
12.
jagat asti aham arthe antar aham asti jagat hṛdi
anyonyabhāvinī tu ete ādhārādheyavat sthite
anyonyabhāvinī tu ete ādhārādheyavat sthite
12.
jagat aham-arthe antar asti aham jagat-hṛdi asti
tu ete anyonyabhāvinī ādhārādheyavat sthite
tu ete anyonyabhāvinī ādhārādheyavat sthite
12.
The world resides within the concept of 'I', and the 'I' resides within the core of the world. These two are mutually interdependent, existing like a container and its contents.
जगद्बीजमहंत्वं यो मार्ष्टि वोधादवेदनात् ।
अलं चित्रं जलेनेव तेन धौतं जगन्मलम् ॥ १३ ॥
अलं चित्रं जलेनेव तेन धौतं जगन्मलम् ॥ १३ ॥
jagadbījamahaṃtvaṃ yo mārṣṭi vodhādavedanāt ,
alaṃ citraṃ jaleneva tena dhautaṃ jaganmalam 13
alaṃ citraṃ jaleneva tena dhautaṃ jaganmalam 13
13.
jagat bījam ahaṃtvam yaḥ mārṣṭi bodhāt avedanāt
alam citram jalena iva tena dhautam jagat malam
alam citram jalena iva tena dhautam jagat malam
13.
yaḥ jagat-bījam ahaṃtvam bodhāt avedanāt mārṣṭi
tena jagat-malam dhautam alam citram jalena iva
tena jagat-malam dhautam alam citram jalena iva
13.
He who purifies the ego (ahaṅkāra), which is the seed of the entire world, through understanding (bodha) and freedom from ignorance - by him, the impurity of the world is wondrously washed away, just as dirt is cleansed with water.
अर्हत्वं नाम तत्किंचिद्विद्याधर न विद्यते ।
अकारणमवस्तुत्वाच्छशशृङ्गमिवोदितम् ॥ १४ ॥
अकारणमवस्तुत्वाच्छशशृङ्गमिवोदितम् ॥ १४ ॥
arhatvaṃ nāma tatkiṃcidvidyādhara na vidyate ,
akāraṇamavastutvācchaśaśṛṅgamivoditam 14
akāraṇamavastutvācchaśaśṛṅgamivoditam 14
14.
ahaṃtvam nāma tat kiñcit vidyādhara na vidyate
akāraṇam avastutvāt śaśa śṛṅgam iva uditam
akāraṇam avastutvāt śaśa śṛṅgam iva uditam
14.
vidyādhara tat kiñcit nāma ahaṃtvam na vidyate
akāraṇam avastutvāt śaśa-śṛṅgam iva uditam
akāraṇam avastutvāt śaśa-śṛṅgam iva uditam
14.
O Vidyādhara, that which is termed ego (ahaṅkāra) does not truly exist. Because it is without cause and lacks reality, it is like the appearance of a rabbit's horn.
ब्रह्मण्यतिततेऽनन्ते संकल्पोल्लेखवर्जिते ।
अहंत्वकारणाभावान्न कदाचन सन्मयम् ॥ १५ ॥
अहंत्वकारणाभावान्न कदाचन सन्मयम् ॥ १५ ॥
brahmaṇyatitate'nante saṃkalpollekhavarjite ,
ahaṃtvakāraṇābhāvānna kadācana sanmayam 15
ahaṃtvakāraṇābhāvānna kadācana sanmayam 15
15.
brahmaṇi atitate anante saṅkalpa ullekha varjite
ahaṃtva kāraṇa abhāvāt na kadācana sat mayam
ahaṃtva kāraṇa abhāvāt na kadācana sat mayam
15.
atitate anante saṅkalpa-ullekha-varjite brahmaṇi
ahaṃtva-kāraṇa-abhāvāt na kadācana sat-mayam
ahaṃtva-kāraṇa-abhāvāt na kadācana sat-mayam
15.
In the supremely vast and infinite ultimate reality (brahman), which is free from any mental constructs or imaginings, the ego (ahaṅkāra) can never be truly existent, because its cause is absent.
अवस्तुन्येति सर्गादौ न संभवति कारणम् ।
अतोऽहंत्वादि नास्त्वेववन्ध्यासुत इव क्वचित् ॥ १६ ॥
अतोऽहंत्वादि नास्त्वेववन्ध्यासुत इव क्वचित् ॥ १६ ॥
avastunyeti sargādau na saṃbhavati kāraṇam ,
ato'haṃtvādi nāstvevavandhyāsuta iva kvacit 16
ato'haṃtvādi nāstvevavandhyāsuta iva kvacit 16
16.
avastuni eti sargādau na sambhavati kāraṇam ataḥ
ahaṃtvādi na asti eva vandhyāsuta iva kvacit
ahaṃtvādi na asti eva vandhyāsuta iva kvacit
16.
sargādau avastuni kāraṇam na sambhavati ataḥ
ahaṃtvādi vandhyāsuta iva kvacit eva na asti
ahaṃtvādi vandhyāsuta iva kvacit eva na asti
16.
A cause cannot exist in what is non-existent (or unreal) at the beginning of creation. Therefore, the sense of ego (ahaṃtva) and similar concepts certainly do not exist anywhere, much like a barren woman's son.
तदभावाज्जगन्नास्ति चित्त्वं जगदभावतः ।
शिष्टं निर्वाणमेवातः शान्तमास्स्व यथासुखम् ॥ १७ ॥
शिष्टं निर्वाणमेवातः शान्तमास्स्व यथासुखम् ॥ १७ ॥
tadabhāvājjagannāsti cittvaṃ jagadabhāvataḥ ,
śiṣṭaṃ nirvāṇamevātaḥ śāntamāssva yathāsukham 17
śiṣṭaṃ nirvāṇamevātaḥ śāntamāssva yathāsukham 17
17.
tat abhāvāt jagat na asti cittvam jagat abhāvataḥ
śiṣṭam nirvāṇam eva ataḥ śāntam āssva yathāsukham
śiṣṭam nirvāṇam eva ataḥ śāntam āssva yathāsukham
17.
tat abhāvāt jagat na asti jagat abhāvataḥ cittvam
śiṣṭam nirvāṇam eva ataḥ śāntam yathāsukham āssva
śiṣṭam nirvāṇam eva ataḥ śāntam yathāsukham āssva
17.
Because of the non-existence of that (cause or ego-sense), the world does not exist. And because the world does not exist, consciousness (cittva) also does not exist in relation to it. Therefore, what remains is indeed ultimate liberation (nirvāṇa). Be peaceful and dwell in supreme comfort.
अभावादुपपत्तिस्थादेवं जगदहंत्वयोः ।
रूपालोकमनस्काराः शान्तास्तव न चेतरत् ॥ १८ ॥
रूपालोकमनस्काराः शान्तास्तव न चेतरत् ॥ १८ ॥
abhāvādupapattisthādevaṃ jagadahaṃtvayoḥ ,
rūpālokamanaskārāḥ śāntāstava na cetarat 18
rūpālokamanaskārāḥ śāntāstava na cetarat 18
18.
abhāvāt upapattisthāt evam jagat ahaṃtvayoḥ
rūpa āloka manaskārāḥ śāntāḥ tava na ca itarat
rūpa āloka manaskārāḥ śāntāḥ tava na ca itarat
18.
evam jagat ahaṃtvayoḥ upapattisthāt abhāvāt
tava rūpa āloka manaskārāḥ śāntāḥ ca itarat na
tava rūpa āloka manaskārāḥ śāntāḥ ca itarat na
18.
In this way, because the world and the ego-sense (ahaṃtva) are logically established as non-existent, your forms, perceptions, and mental impressions (manaskāra) have become peaceful, and nothing else (remains).
यन्नास्ति तत्तु नास्त्येव शेषं शान्तमसि धुवम् ।
संप्रबुद्धोऽसि मा भूयो निर्मलां भ्रान्तिमाहर ॥ १९ ॥
संप्रबुद्धोऽसि मा भूयो निर्मलां भ्रान्तिमाहर ॥ १९ ॥
yannāsti tattu nāstyeva śeṣaṃ śāntamasi dhuvam ,
saṃprabuddho'si mā bhūyo nirmalāṃ bhrāntimāhara 19
saṃprabuddho'si mā bhūyo nirmalāṃ bhrāntimāhara 19
19.
yat na asti tat tu na asti eva śeṣam śāntam asi dhruvam
samprabuddhaḥ asi mā bhūyaḥ nirmalām bhrāntim āhara
samprabuddhaḥ asi mā bhūyaḥ nirmalām bhrāntim āhara
19.
yat na asti tat tu na asti eva śeṣam śāntam dhruvam
asi samprabuddhaḥ asi mā bhūyaḥ nirmalām bhrāntim āhara
asi samprabuddhaḥ asi mā bhūyaḥ nirmalām bhrāntim āhara
19.
What does not exist, truly does not exist. You are certainly peaceful and constant (dhruva) in your remainder. You are fully awakened; do not again acquire a pure delusion.
व्यपगतकलनाकलङ्कशुद्धः शिवमसि शान्तमसीश्वरोऽसि नित्यः ।
स्वमपि भवति पर्वतोपमानं जगदपि वा परमाणुरूपमेव ॥ २० ॥
स्वमपि भवति पर्वतोपमानं जगदपि वा परमाणुरूपमेव ॥ २० ॥
vyapagatakalanākalaṅkaśuddhaḥ śivamasi śāntamasīśvaro'si nityaḥ ,
svamapi bhavati parvatopamānaṃ jagadapi vā paramāṇurūpameva 20
svamapi bhavati parvatopamānaṃ jagadapi vā paramāṇurūpameva 20
20.
vyapagatākalanākalaṅkaśuddhaḥ śivam
asi śāntam asi īśvaraḥ asi nityaḥ
svam api bhavati parvatopamānam
jagat api vā paramāṇurūpam eva
asi śāntam asi īśvaraḥ asi nityaḥ
svam api bhavati parvatopamānam
jagat api vā paramāṇurūpam eva
20.
vyapagatākalanākalaṅkaśuddhaḥ (tvam) śivam asi,
śāntam asi,
īśvaraḥ asi,
nityaḥ (asi).
svam api parvatopamānam bhavati,
vā jagat api paramāṇurūpam eva (bhavati).
śāntam asi,
īśvaraḥ asi,
nityaḥ (asi).
svam api parvatopamānam bhavati,
vā jagat api paramāṇurūpam eva (bhavati).
20.
You are pure, free from the blemish of conceptualization; you are auspicious; you are tranquil; you are the eternal Lord. Even one's own self becomes vast like a mountain, or indeed, the world itself becomes subtle like an atom.
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)
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 (current chapter)
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