योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-20
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श्रीवसिष्ठ उवाच ।
संकल्पपुरुषस्त्वेष यद्यत्कल्पयति स्वयम् ।
तत्तथा तादृशं पञ्चभूतात्मा भवतीव खम् ॥ १ ॥
संकल्पपुरुषस्त्वेष यद्यत्कल्पयति स्वयम् ।
तत्तथा तादृशं पञ्चभूतात्मा भवतीव खम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
saṃkalpapuruṣastveṣa yadyatkalpayati svayam ,
tattathā tādṛśaṃ pañcabhūtātmā bhavatīva kham 1
saṃkalpapuruṣastveṣa yadyatkalpayati svayam ,
tattathā tādṛśaṃ pañcabhūtātmā bhavatīva kham 1
1.
śrīvasiṣṭha uvāca saṅkalpa-puruṣaḥ tu eṣaḥ yadyat kalpayati
svayam tat tathā tādṛśam pañcabhūtātmā bhavati iva kham
svayam tat tathā tādṛśam pañcabhūtātmā bhavati iva kham
1.
śrīvasiṣṭha uvāca eṣaḥ saṅkalpa-puruṣaḥ tu yadyat svayam
kalpayati tat tathā tādṛśam pañcabhūtātmā kham iva bhavati
kalpayati tat tathā tādṛśam pañcabhūtātmā kham iva bhavati
1.
Śrī Vasiṣṭha said: 'Whatever this mind-made person (saṅkalpa-puruṣa) conceives by himself, that very thing becomes real in that specific way and of that particular nature, just as if it were space (kham) made of the five elements.'
सर्वं राम जगज्जातं तत्संकल्पं विदुर्बुधाः ।
तादृग्रूपं पञ्चकात्मविषयोन्मुखमाततम् ॥ २ ॥
तादृग्रूपं पञ्चकात्मविषयोन्मुखमाततम् ॥ २ ॥
sarvaṃ rāma jagajjātaṃ tatsaṃkalpaṃ vidurbudhāḥ ,
tādṛgrūpaṃ pañcakātmaviṣayonmukhamātatam 2
tādṛgrūpaṃ pañcakātmaviṣayonmukhamātatam 2
2.
sarvam rāma jagat jātam tat saṅkalpam viduḥ budhāḥ
tādṛk rūpam pañcakātma-viṣayonmukham ātatam
tādṛk rūpam pañcakātma-viṣayonmukham ātatam
2.
rāma budhāḥ sarvam jagat tat saṅkalpam jātam
viduḥ tādṛk rūpam pañcakātma-viṣayonmukham ātatam
viduḥ tādṛk rūpam pañcakātma-viṣayonmukham ātatam
2.
O Rāma, the wise know that this entire world has arisen from His (Brahman's) resolve. It is of such a nature, extended, and directed towards the five categories of sense objects.
जगत्पदार्थसार्थस्य विराट् सर्वस्य कारणम् ।
कारणेन समान्येव कार्याणि च भवन्त्यतः ॥ ३ ॥
कारणेन समान्येव कार्याणि च भवन्त्यतः ॥ ३ ॥
jagatpadārthasārthasya virāṭ sarvasya kāraṇam ,
kāraṇena samānyeva kāryāṇi ca bhavantyataḥ 3
kāraṇena samānyeva kāryāṇi ca bhavantyataḥ 3
3.
jagat-padārtha-sārthasya virāṭ sarvasya kāraṇam
kāraṇena samāni eva kāryāṇi ca bhavanti ataḥ
kāraṇena samāni eva kāryāṇi ca bhavanti ataḥ
3.
virāṭ jagat-padārtha-sārthasya sarvasya kāraṇam
ataḥ kāraṇena samāni eva kāryāṇi ca bhavanti
ataḥ kāraṇena samāni eva kāryāṇi ca bhavanti
3.
The Cosmic Form (Virāṭ) is the cause of all the multitude of objects in the world. Therefore, the effects that arise are indeed similar to their cause.
यथैष स विराडेव विराट् प्रत्येकमात्मनि ।
स्वसंविदि प्रसरति बोधवान्न त्वबोधवान् ॥ ४ ॥
स्वसंविदि प्रसरति बोधवान्न त्वबोधवान् ॥ ४ ॥
yathaiṣa sa virāḍeva virāṭ pratyekamātmani ,
svasaṃvidi prasarati bodhavānna tvabodhavān 4
svasaṃvidi prasarati bodhavānna tvabodhavān 4
4.
yathā eṣaḥ saḥ virāṭ eva virāṭ pratyekam ātmani
svasaṃvidi prasarati bodhavān na tu abodhavān
svasaṃvidi prasarati bodhavān na tu abodhavān
4.
yathā eṣaḥ saḥ virāṭ eva virāṭ pratyekam ātmani
svasaṃvidi prasarati (saḥ) bodhavān na tu abodhavān
svasaṃvidi prasarati (saḥ) bodhavān na tu abodhavān
4.
Just as this Cosmic Form (Virāṭ) itself, in its own consciousness (svasaṃvid) within each individual (ātman), expands, it is indeed conscious, not unconscious.
आसरीसृपमारुद्रमेवमभ्युदितो भ्रमः ।
अणावप्यद्रिविस्तारो बीजकोश इव द्रुमः ॥ ५ ॥
अणावप्यद्रिविस्तारो बीजकोश इव द्रुमः ॥ ५ ॥
āsarīsṛpamārudramevamabhyudito bhramaḥ ,
aṇāvapyadrivistāro bījakośa iva drumaḥ 5
aṇāvapyadrivistāro bījakośa iva drumaḥ 5
5.
ā sarīsṛpam ā rudram evam abhyuditaḥ bhramaḥ
aṇau api adri-vistāraḥ bīja-kośa iva drumaḥ
aṇau api adri-vistāraḥ bīja-kośa iva drumaḥ
5.
evam bhramaḥ ā sarīsṛpam ā rudram abhyuditaḥ
aṇau api adri-vistāraḥ drumaḥ bīja-kośa iva
aṇau api adri-vistāraḥ drumaḥ bīja-kośa iva
5.
Thus, delusion (bhrama) has arisen, extending from the smallest crawling creature up to Rudra. Even within an atom, there is an expansion as vast as a mountain, just as a huge tree is contained within a tiny seed-pod.
आसरीसृपमारुद्रं विराट् प्रत्येकमात्मनि ।
पराणावप्यनन्तात्मबोधतो न त्वबोधतः ॥ ६ ॥
पराणावप्यनन्तात्मबोधतो न त्वबोधतः ॥ ६ ॥
āsarīsṛpamārudraṃ virāṭ pratyekamātmani ,
parāṇāvapyanantātmabodhato na tvabodhataḥ 6
parāṇāvapyanantātmabodhato na tvabodhataḥ 6
6.
āsarīsṛpamārudram virāṭ pratyekam ātmani
paramāṇau api anantātma-bodhataḥ na tu abodhataḥ
paramāṇau api anantātma-bodhataḥ na tu abodhataḥ
6.
virāṭ āsarīsṛpamārudram pratyekam ātmani
paramāṇau api anantātma-bodhataḥ na tu abodhataḥ
paramāṇau api anantātma-bodhataḥ na tu abodhataḥ
6.
The cosmic form (virāṭ) manifests in every individual Self (ātman), from the smallest creeping creature up to Rudra. Even in an atom, this manifestation arises from the knowledge of the infinite Self (ātman), not from ignorance.
यादृगेव विराडात्मन्येष विस्तार आगतः ।
तादृगेवेह सर्वस्मिन्नणुमात्रेऽपि भूतके ॥ ७ ॥
तादृगेवेह सर्वस्मिन्नणुमात्रेऽपि भूतके ॥ ७ ॥
yādṛgeva virāḍātmanyeṣa vistāra āgataḥ ,
tādṛgeveha sarvasminnaṇumātre'pi bhūtake 7
tādṛgeveha sarvasminnaṇumātre'pi bhūtake 7
7.
yādṛk eva virāṭ ātmani eṣaḥ vistāraḥ āgataḥ
tādṛk eva iha sarvasmin aṇumātre api bhūtake
tādṛk eva iha sarvasmin aṇumātre api bhūtake
7.
yādṛk eva eṣaḥ virāṭ vistāraḥ ātmani āgataḥ
tādṛk eva iha sarvasmin aṇumātre api bhūtake
tādṛk eva iha sarvasmin aṇumātre api bhūtake
7.
Just as this expansion of the cosmic form (virāṭ) has manifested within the Self (ātman), precisely so it exists here in every single entity (bhūtaka), even in the minutest atom.
परमार्थेन न स्थूलं न सूक्ष्मं किंचन क्वचित् ।
यद्यथा विततं यत्र तत्तथाश्वनुभूयते ॥ ८ ॥
यद्यथा विततं यत्र तत्तथाश्वनुभूयते ॥ ८ ॥
paramārthena na sthūlaṃ na sūkṣmaṃ kiṃcana kvacit ,
yadyathā vitataṃ yatra tattathāśvanubhūyate 8
yadyathā vitataṃ yatra tattathāśvanubhūyate 8
8.
paramārthena na sthūlam na sūkṣmam kiñcana kvacit
yat yathā vitatam yatra tat tathā aśu anubhūyate
yat yathā vitatam yatra tat tathā aśu anubhūyate
8.
paramārthena kvacit kiñcana sthūlam na sūkṣmam na
yatra yat yathā vitatam tat tathā aśu anubhūyate
yatra yat yathā vitatam tat tathā aśu anubhūyate
8.
In ultimate reality (paramārtha), there is nothing that is either gross or subtle anywhere. Whatever is manifested in any particular way, that is immediately experienced in precisely that manner.
मनश्चन्द्रमसो जातं मनसश्चन्द्र उत्थितः ।
जीवाज्जीवोऽथवैकैषा सत्ता द्रवजलाङ्गवत् ॥ ९ ॥
जीवाज्जीवोऽथवैकैषा सत्ता द्रवजलाङ्गवत् ॥ ९ ॥
manaścandramaso jātaṃ manasaścandra utthitaḥ ,
jīvājjīvo'thavaikaiṣā sattā dravajalāṅgavat 9
jīvājjīvo'thavaikaiṣā sattā dravajalāṅgavat 9
9.
manaḥ candramasaḥ jātam manasaḥ candraḥ utthitaḥ
jīvāt jīvaḥ athavā ekā eṣā sattā dravajalāṅgavat
jīvāt jīvaḥ athavā ekā eṣā sattā dravajalāṅgavat
9.
manaḥ candramasaḥ jātam manasaḥ candraḥ utthitaḥ
jīvāt jīvaḥ athavā eṣā ekā sattā dravajalāṅgavat
jīvāt jīvaḥ athavā eṣā ekā sattā dravajalāṅgavat
9.
The mind is born from the moon, and from the mind, the moon arises. One living being (jīva) is born from another living being (jīva). Alternatively, this singular existence (sattā) is like the constituent parts of liquid water.
शुक्रसारं विदुर्जीवं प्रालेयकणसंनिभम् ।
आनन्दोऽचलसंदोहस्तत एव प्रवर्तते ॥ १० ॥
आनन्दोऽचलसंदोहस्तत एव प्रवर्तते ॥ १० ॥
śukrasāraṃ vidurjīvaṃ prāleyakaṇasaṃnibham ,
ānando'calasaṃdohastata eva pravartate 10
ānando'calasaṃdohastata eva pravartate 10
10.
śukrasāram viduḥ jīvam prāleyakaṇasaṃnibham
| ānandaḥ acalasandohaḥ tataḥ eva pravartate
| ānandaḥ acalasandohaḥ tataḥ eva pravartate
10.
viduḥ jīvam śukrasāram prāleyakaṇasaṃnibham
tataḥ eva acalasandohaḥ ānandaḥ pravartate
tataḥ eva acalasandohaḥ ānandaḥ pravartate
10.
They consider the individual life principle to be the pure essence, resembling a particle of dew. From that very essence, an unmoving mass of bliss arises.
तं चेतति तदाभासं पूर्णमात्मस्थमात्मना ।
तत्र तन्मयतां धत्ते तेन तन्मयरूपिणी ॥ ११ ॥
तत्र तन्मयतां धत्ते तेन तन्मयरूपिणी ॥ ११ ॥
taṃ cetati tadābhāsaṃ pūrṇamātmasthamātmanā ,
tatra tanmayatāṃ dhatte tena tanmayarūpiṇī 11
tatra tanmayatāṃ dhatte tena tanmayarūpiṇī 11
11.
tam cetati tadābhāsam pūrṇam ātmastham ātmanā
| tatra tanmayatām dhatte tena tanmayarūpiṇī
| tatra tanmayatām dhatte tena tanmayarūpiṇī
11.
ātmanā tam tadābhāsam pūrṇam ātmastham cetati
tatra tena tanmayatām dhatte tanmayarūpiṇī
tatra tena tanmayatām dhatte tanmayarūpiṇī
11.
Consciousness perceives that (bliss), which is its reflection, full and dwelling within the (supreme) self (ātman), by means of the (individual) self (ātman). There, through that (perception), it assumes the state of being one with that, thus becoming of that very form of oneness.
जीवसंविदथैषान्तर्यदुपायाति पञ्चताम् ।
न तत्र कारणं किंचिद्विद्यते न च कार्यता ॥ १२ ॥
न तत्र कारणं किंचिद्विद्यते न च कार्यता ॥ १२ ॥
jīvasaṃvidathaiṣāntaryadupāyāti pañcatām ,
na tatra kāraṇaṃ kiṃcidvidyate na ca kāryatā 12
na tatra kāraṇaṃ kiṃcidvidyate na ca kāryatā 12
12.
jīvasaṃvit atha eṣā antar yat upayāti pañcatām
| na tatra kāraṇam kiñcit vidyate na ca kāryatā
| na tatra kāraṇam kiñcit vidyate na ca kāryatā
12.
atha yat eṣā jīvasaṃvit antar pañcatām upayāti,
tatra kiñcit kāraṇam na vidyate ca kāryatā na.
tatra kiñcit kāraṇam na vidyate ca kāryatā na.
12.
Now, when this individual consciousness internally attains the state of dissolution (death), neither any cause nor any effect-ness exists there.
प्रतियोगिव्यवच्छित्तेरभावात्स्वस्वभावयोः ।
स्वभावोक्तिर्न चैवात्र भवत्यर्थानुसारिणी ॥ १३ ॥
स्वभावोक्तिर्न चैवात्र भवत्यर्थानुसारिणी ॥ १३ ॥
pratiyogivyavacchitterabhāvātsvasvabhāvayoḥ ,
svabhāvoktirna caivātra bhavatyarthānusāriṇī 13
svabhāvoktirna caivātra bhavatyarthānusāriṇī 13
13.
pratiyogivyavacchitteḥ abhāvāt svasvabhāvayoḥ |
svabhāvoktiḥ na ca eva atra bhavati arthānusāriṇī
svabhāvoktiḥ na ca eva atra bhavati arthānusāriṇī
13.
svasvabhāvayoḥ pratiyogivyavacchitteḥ abhāvāt,
atra svabhāvoktiḥ ca eva arthānusāriṇī na bhavati.
atra svabhāvoktiḥ ca eva arthānusāriṇī na bhavati.
13.
Due to the absence of the exclusion of a counterpart concerning their respective intrinsic natures, a statement of intrinsic nature itself is not meaningful here.
जीवो जीवत्वमेव स्वजीवत्वादेव च स्वतः ।
अन्तस्त्वेन वहिष्ट्वेन दृश्यते न च वायुवत् ॥ १४ ॥
अन्तस्त्वेन वहिष्ट्वेन दृश्यते न च वायुवत् ॥ १४ ॥
jīvo jīvatvameva svajīvatvādeva ca svataḥ ,
antastvena vahiṣṭvena dṛśyate na ca vāyuvat 14
antastvena vahiṣṭvena dṛśyate na ca vāyuvat 14
14.
jīvaḥ jīvatvam eva sva-jīvatvāt eva ca svataḥ
antastvena bahiṣṭvena dṛśyate na ca vāyuvat
antastvena bahiṣṭvena dṛśyate na ca vāyuvat
14.
jīvaḥ sva-jīvatvāt eva ca svataḥ jīvatvam eva
antastvena bahiṣṭvena dṛśyate ca vāyuvat na
antastvena bahiṣṭvena dṛśyate ca vāyuvat na
14.
The individual soul (jīva), by its very own intrinsic nature (dharma) as a living entity, spontaneously embodies its living quality. It is perceived as both internal and external, yet not in the same way as wind (vāyu) (which is formless and only known through its effects).
नीहारेणेव संवीतश्चेत्यवस्तुपरायणः ।
जात्यन्ध इव पन्थानं मारुतात्मा न पश्यति ॥ १५ ॥
जात्यन्ध इव पन्थानं मारुतात्मा न पश्यति ॥ १५ ॥
nīhāreṇeva saṃvītaścetyavastuparāyaṇaḥ ,
jātyandha iva panthānaṃ mārutātmā na paśyati 15
jātyandha iva panthānaṃ mārutātmā na paśyati 15
15.
nīhāreṇa iva saṃvītaḥ cetyavastuparāyaṇaḥ
jātyandhaḥ iva panthānam mārutātmā na paśyati
jātyandhaḥ iva panthānam mārutātmā na paśyati
15.
mārutātmā nīhāreṇa iva saṃvītaḥ cetyavastuparāyaṇaḥ
jātyandhaḥ iva panthānam na paśyati
jātyandhaḥ iva panthānam na paśyati
15.
The individual soul (jīva), whose essence is subtle like wind (marutātman), being enveloped as if by mist and preoccupied with objects of consciousness, fails to perceive the path, just like a person blind from birth.
जगज्जृम्भिकया जीवः स्वमैक्यं द्वित्वमास्थितः ।
स्पन्दशक्त्येव पवन आवृतात्मा न पश्यति ॥ १६ ॥
स्पन्दशक्त्येव पवन आवृतात्मा न पश्यति ॥ १६ ॥
jagajjṛmbhikayā jīvaḥ svamaikyaṃ dvitvamāsthitaḥ ,
spandaśaktyeva pavana āvṛtātmā na paśyati 16
spandaśaktyeva pavana āvṛtātmā na paśyati 16
16.
jagat-jṛmbhikayā jīvaḥ svam aikyam dvitvam āsthitaḥ
spandaśaktyā iva pavanaḥ āvṛtātmā na paśyati
spandaśaktyā iva pavanaḥ āvṛtātmā na paśyati
16.
jagat-jṛmbhikayā jīvaḥ svam aikyam dvitvam āsthitaḥ
spandaśaktyā iva pavanaḥ āvṛtātmā na paśyati
spandaśaktyā iva pavanaḥ āvṛtātmā na paśyati
16.
Through the expansion of the universe, the individual soul (jīva), which has assumed duality instead of its inherent unity, has its essential nature veiled (āvṛtātmā), just as wind (pavana) is enveloped by the power of vibration (spanda-śakti), and consequently, it does not perceive.
अज्ञानस्य महाग्रन्थेर्मिथ्यावेद्यात्मनोऽसतः ।
अहमित्यर्थरूपस्य भेदो मोक्ष इति स्मृतः ॥ १७ ॥
अहमित्यर्थरूपस्य भेदो मोक्ष इति स्मृतः ॥ १७ ॥
ajñānasya mahāgranthermithyāvedyātmano'sataḥ ,
ahamityartharūpasya bhedo mokṣa iti smṛtaḥ 17
ahamityartharūpasya bhedo mokṣa iti smṛtaḥ 17
17.
ajñānasya mahāgrantheḥ mithyāvedyātmanaḥ asataḥ
aham iti artharūpasya bhedaḥ mokṣaḥ iti smṛtaḥ
aham iti artharūpasya bhedaḥ mokṣaḥ iti smṛtaḥ
17.
ajñānasya mahāgrantheḥ mithyāvedyātmanaḥ asataḥ
aham iti artharūpasya bhedaḥ mokṣaḥ iti smṛtaḥ
aham iti artharūpasya bhedaḥ mokṣaḥ iti smṛtaḥ
17.
Liberation (mokṣa) is considered to be the breaking apart or separation (bheda) from the great knot (mahāgranthi) of ignorance (ajñāna), which is fundamentally unreal (asat), whose essence consists of falsely cognized objects, and whose form is the notion of 'I' (aham).
व्यपगतघनचेतनः समन्तादहमिति नूनमबुध्यमान आस्व ।
अनभिधघनचेतनैकरूपः क्षितसदसत्सदसत्सदोदितश्च ॥ १८ ॥
अनभिधघनचेतनैकरूपः क्षितसदसत्सदसत्सदोदितश्च ॥ १८ ॥
vyapagataghanacetanaḥ samantādahamiti nūnamabudhyamāna āsva ,
anabhidhaghanacetanaikarūpaḥ kṣitasadasatsadasatsadoditaśca 18
anabhidhaghanacetanaikarūpaḥ kṣitasadasatsadasatsadoditaśca 18
18.
vyapagata-ghana-cetanaḥ samantāt
aham iti nūnam abudhyamānaḥ āsva
anabhidhaghana-cetana-ekarūpaḥ
kṣit-sad-asat-sad-asat-sadoditaḥ ca
aham iti nūnam abudhyamānaḥ āsva
anabhidhaghana-cetana-ekarūpaḥ
kṣit-sad-asat-sad-asat-sadoditaḥ ca
18.
vyapagata-ghana-cetanaḥ samantāt aham iti abudhyamānaḥ nūnam āsva.
anabhidhaghana-cetana-ekarūpaḥ kṣit-sad-asat-sad-asat-sadoditaḥ ca.
anabhidhaghana-cetana-ekarūpaḥ kṣit-sad-asat-sad-asat-sadoditaḥ ca.
18.
Having completely shed dense (individual) consciousness, certainly remain everywhere without perceiving 'I am'. You are a singular form of inexpressible, concentrated consciousness, and are eternally manifest as the abiding reality that encompasses all states of existence and non-existence.
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
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20 (current chapter)
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