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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-208

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श्रीवसिष्ठ उवाच ।
शुभाशुभं यथोदेति प्रजानां गृहसंगमे ।
असंबद्धैरप्रतिघैर्दूरस्थैस्तदिदं श्रृणु ॥ १ ॥
śrīvasiṣṭha uvāca ,
śubhāśubhaṃ yathodeti prajānāṃ gṛhasaṃgame ,
asaṃbaddhairapratighairdūrasthaistadidaṃ śrṛṇu 1
1. śrīvasiṣṭha uvāca śubhāśubham yathā udeti prajānām
gṛhasaṅgame asaṃbaddhaiḥ apratighaiḥ dūrasthaiḥ tat idam śṛṇu
1. śrīvasiṣṭha uvāca prajānām gṛhasaṅgame yathā śubhāśubham
udeti asaṃbaddhaiḥ apratighaiḥ dūrasthaiḥ tat idam śṛṇu
1. Śrī Vasiṣṭha said: Listen to this: how good and bad (śubhāśubham) outcomes arise for beings (prajānām) when circumstances converge (gṛhasaṅgame), through influences that are seemingly unrelated (asaṃbaddhaiḥ), unopposed (apratighaiḥ), and distant (dūrasthaiḥ).
ब्रह्मसंकल्पनगरं जगत्तावदिदं स्थितम् ।
यद्दृश्यं दृश्यबोधेन ब्रह्मैव ब्रह्मबोधतः ॥ २ ॥
brahmasaṃkalpanagaraṃ jagattāvadidaṃ sthitam ,
yaddṛśyaṃ dṛśyabodhena brahmaiva brahmabodhataḥ 2
2. brahmasaṅkalpanagaram jagat tāvat idam sthitam
yat dṛśyam dṛśyabodhena brahma eva brahmabodhataḥ
2. idam jagat tāvat brahmasaṅkalpanagaram sthitam
yat dṛśyam dṛśyabodhena brahma eva brahmabodhataḥ
2. This world (jagat) is indeed (tāvat) a city formed by the conception (saṅkalpa) of Brahman (brahman). What is seen (dṛśyam) through the perception of the visible (dṛśyabodhena) is Brahman (brahma eva) itself, once Brahman (brahman) is known (brahmabodhataḥ).
यद्यत्संकल्पनगरे यदा संकल्प्यते यथा ।
तथानुभूयते तत्तत्तादृग्विरचनं तदा ॥ ३ ॥
yadyatsaṃkalpanagare yadā saṃkalpyate yathā ,
tathānubhūyate tattattādṛgviracanaṃ tadā 3
3. yat yat saṅkalpanagare yadā saṅkalpyate yathā
tathā anubhūyate tat tat tādṛk viracanam tadā
3. yadā ca yathā saṅkalpanagare yat yat saṅkalpyate
tadā tathā tat tat anubhūyate tādṛk viracanam
3. Whatever (yadyat) is conceived or willed (saṅkalpyate) in the city of mental creation (saṅkalpanagare), whenever (yadā) and in whatever way (yathā), exactly that (tattat) is experienced (anubhūyate) in that same way (tathā); such is the composition (tādṛgviracanam) at that time (tadā).
एवमस्मिन्गृहे याते संपन्नैवमियं प्रजा ।
एवं संकल्पसंपन्ने जगत्येवं भवत्यलम् ॥ ४ ॥
evamasmingṛhe yāte saṃpannaivamiyaṃ prajā ,
evaṃ saṃkalpasaṃpanne jagatyevaṃ bhavatyalam 4
4. evam asmin gṛhe yāte sampannā evam iyam prajā |
evam saṃkalpasampanne jagati evam bhavati alam ||
4. iyam prajā evam asmin gṛhe yāte evam sampannā
evam saṃkalpasampanne jagati evam alam bhavati
4. In this way, as this dwelling (the universe) proceeds, this creation (prajā) is accomplished. Similarly, when intentions (saṃkalpa) are fulfilled, everything in the world becomes abundant.
एतत्स्वसंकल्पपुरे यादृशं ते तथा स्थितम् ।
यथा संकल्पयसि यत्तत्तथा किल पश्यसि ॥ ५ ॥
etatsvasaṃkalpapure yādṛśaṃ te tathā sthitam ,
yathā saṃkalpayasi yattattathā kila paśyasi 5
5. etat svasaṃkalpapure yādṛśam te tathā sthitam |
yathā saṃkalpayasi yat tat tathā kila paśyasi ||
5. etat svasaṃkalpapure te yādṛśam tathā sthitam
yat yathā saṃkalpayasi tat tathā kila paśyasi
5. This (world) exists in your own realm of intention (saṃkalpa) exactly as it appears to you. Whatever you conceive with your intention (saṃkalpa), that indeed is what you perceive.
यथैव वरशापाभ्यां शुद्धसंविदवाप्यते ।
संवित्तथैव भवति ब्राह्ममेवेति कल्पनम् ॥ ६ ॥
yathaiva varaśāpābhyāṃ śuddhasaṃvidavāpyate ,
saṃvittathaiva bhavati brāhmameveti kalpanam 6
6. yathā eva varaśāpābhyām śuddhasaṃvit avāpyate |
saṃvit tathā eva bhavati brāhmam eva iti kalpanam ||
6. yathā eva śuddhasaṃvit varaśāpābhyām avāpyate,
tathā eva saṃvit bhavati iti brāhmam eva kalpanam
6. Just as pure consciousness (saṃvit) is perceived as being attained through boons and curses, so too consciousness (saṃvit) itself becomes exactly that way. This is the conception (kalpana) that 'it is indeed Brahman'.
प्रजाविधिनिषेधाभ्यामेकयाऽऽस्थाव्यवस्थया ।
तथैव फलमाप्नोति ब्राह्ममेवेति कल्पनम् ॥ ७ ॥
prajāvidhiniṣedhābhyāmekayā''sthāvyavasthayā ,
tathaiva phalamāpnoti brāhmameveti kalpanam 7
7. prajāvidhiniṣedhābhyām ekayā āsthāvyavasthayā |
tathā eva phalam āpnoti brāhmam eva iti kalpanam ||
7. prajāvidhiniṣedhābhyām ekayā āsthāvyavasthayā
tathā eva phalam āpnoti iti brāhmam eva kalpanam
7. Regarding creation (prajā), by means of injunctions and prohibitions, and by a single, firm conviction (āsthā), one obtains the result in the same way. This is the conception (kalpana) that 'it is indeed Brahman'.
देहिनो ये जगत्यस्मिंस्तान्प्रत्यनुपलम्भतः ।
असदासीज्जगत्पूर्वं सत्यमित्युपलभ्यते ॥ ८ ॥
dehino ye jagatyasmiṃstānpratyanupalambhataḥ ,
asadāsījjagatpūrvaṃ satyamityupalabhyate 8
8. dehinaḥ ye jagati asmin tān prati anupalambhataḥ
asat āsīt jagat pūrvam satyam iti upalabhyate
8. asmin jagati ye dehinaḥ tān prati anupalambhataḥ
jagat pūrvam asat āsīt iti satyam upalabhyate
8. For embodied beings (dehinah) in this world, because of (its) non-apprehension (in its true form), the world was non-existent (asat) before. (Now) it is perceived as real (satya).
चिद्रूपब्रह्मसंकल्पवशादेवैतदङ्ग सत् ।
चिदुन्मेषनिमेषौ यौ तावेतौ प्रलयोदयौ ॥ ९ ॥
cidrūpabrahmasaṃkalpavaśādevaitadaṅga sat ,
cidunmeṣanimeṣau yau tāvetau pralayodayau 9
9. citrūpabrahmasaṅkalpavaśāt eva etat aṅga sat
cit unmeṣanimeṣau yau tau etau pralayodayau
9. aṅga etat citrūpabrahmasaṅkalpavaśāt eva sat (bhavati).
yau cit unmeṣanimeṣau tau etau pralayodayau (sthaḥ).
9. Indeed, my dear (aṅga), this (world) exists (sat) solely by the power of the will (saṅkalpa) of Brahman (brahman), whose essential nature (rūpa) is consciousness (cit). The opening and closing of (that) consciousness (cit) are precisely what constitute dissolution and creation.
राजोवाच ।
किं नोपलभ्यते पूर्वं किं पश्चादुपलभ्यते ।
जगच्चलद्वपुरिदं सुस्थिरारम्भभास्वरम् ॥ १० ॥
rājovāca ,
kiṃ nopalabhyate pūrvaṃ kiṃ paścādupalabhyate ,
jagaccaladvapuridaṃ susthirārambhabhāsvaram 10
10. rājā uvāca kim na upalabhyate pūrvam kim paścāt
upalabhyate jagat caladvapuḥ idam susthirārambhābhāsvaram
10. rājā uvāca kim pūrvam na upalabhyate kim ca paścāt upalabhyate? idam jagat caladvapuḥ susthirārambhābhāsvaram (asti).
10. The King said: What is not perceived earlier, and what is perceived later? (How can) this world, with its flickering nature (vapuḥ), yet shine forth with a seemingly very firm (susthira) foundation (ārambha)?
श्रीवसिष्ठ उवाच ।
अस्मिंश्चिद्व्योमसंकल्पपुरस्थे भाव ईदृशः ।
यद्भूत्वा न भवत्येव पुनर्भवति च क्षणात् ॥ ११ ॥
śrīvasiṣṭha uvāca ,
asmiṃścidvyomasaṃkalpapurasthe bhāva īdṛśaḥ ,
yadbhūtvā na bhavatyeva punarbhavati ca kṣaṇāt 11
11. śrīvasiṣṭha uvāca asmin citvyomasaṅkalapurasthe bhāve
īdṛśaḥ yat bhūtvā na bhavati eva punar bhavati ca kṣaṇāt
11. śrīvasiṣṭha uvāca asmin citvyomasaṅkalapurasthe bhāve īdṛśaḥ (dharmaḥ) asti,
yat bhūtvā eva na bhavati ca punar kṣaṇāt bhavati (iti).
11. Śrī Vasiṣṭha said: In this existent reality (bhāva), which is situated like a city born of the will (saṅkalpa) within the ether of consciousness (cit-vyoman), its nature is such that, having come into being, it immediately ceases to exist, and then, in an instant (kṣaṇāt), it comes into being again.
बालसंकल्पपुरवद्व्योमकेशोण्ड्रकादिवत् ।
किलैते सदसद्रूपा भान्ति सर्गाश्चिदात्मनि ॥ १२ ॥
bālasaṃkalpapuravadvyomakeśoṇḍrakādivat ,
kilaite sadasadrūpā bhānti sargāścidātmani 12
12. bālasaṃkalpapuravat vyomakeśauṇḍrakādivat
kila ete sadasadrūpāḥ bhānti sargāḥ cidātmani
12. kila ete sadasadrūpāḥ sargāḥ bālasaṃkalpapuravat vyomakeśauṇḍrakādivat cidātmani bhānti.
12. Indeed, these creations, manifesting in forms of both existence and non-existence, shine forth in the conscious Self (ātman), just like a city imagined by a child or the specks seen by someone with eye-floaters (vyomakeśauṇḍrakādi).
त्वं संकल्पपुरं कृत्वा विनाशयसि तत्क्षणात् ।
स्वतोऽन्यसंविद्वशतः स्वस्वभावः स ते यथा ॥ १३ ॥
tvaṃ saṃkalpapuraṃ kṛtvā vināśayasi tatkṣaṇāt ,
svato'nyasaṃvidvaśataḥ svasvabhāvaḥ sa te yathā 13
13. tvam saṃkalpapuraṃ kṛtvā vināśayasi tatkṣaṇāt
svataḥ anyasaṃvidvaśataḥ svasvabhāvaḥ saḥ te yathā
13. yathā tvam saṃkalpapuraṃ kṛtvā tatkṣaṇāt vināśayasi,
(tat) svataḥ anyasaṃvidvaśataḥ (vā) saḥ te svasvabhāvaḥ (asti).
13. Just as you create an imaginary city (saṃkalpapura) and destroy it instantly, whether by your own power or by the influence of another's consciousness, that is your intrinsic nature (dharma).
चिद्व्योमकल्पनपुरे यदुन्मज्जनमज्जनम् ।
स्वभावकचनं तस्य तद्विद्धि विमलं तथा ॥ १४ ॥
cidvyomakalpanapure yadunmajjanamajjanam ,
svabhāvakacanaṃ tasya tadviddhi vimalaṃ tathā 14
14. cidvyomakalpanapure yat unmajjanamajjanam
svabhāvakacanam tasya tat viddhi vimalam tathā
14. yat cidvyomakalpanapure unmajjanamajjanam (asti),
tat tasya svabhāvakacanam (asti).
tat vimalam tathā viddhi.
14. Understand that the emergence and submergence occurring in the imaginary city of the consciousness-sky is a manifestation of its intrinsic nature (dharma); know it to be pure (vimala) in that manner.
संविद्धनस्त्वनाद्यन्तव्योमैव त्रिजगन्नभः ।
तेनासावद्य यन्नाम करोत्यपि च चेतति ॥ १५ ॥
saṃviddhanastvanādyantavyomaiva trijagannabhaḥ ,
tenāsāvadya yannāma karotyapi ca cetati 15
15. saṃvidghanaḥ tu anādyantavyoma eva trijagannabhaḥ
tena asau adya yat nāma karoti api ca cetati
15. saṃvidghanaḥ tu anādyantavyoma eva trijagannabhaḥ.
tena asau adya yat nāma karoti,
api ca (yat) cetati.
15. Indeed, the boundless and eternal sky, dense with consciousness, is itself the space of the three worlds. Therefore, whatever name this (consciousness) assumes today, and whatever it perceives, it does so through that very consciousness.
तदनावरणस्यास्य योजनानां शतेष्वपि ।
युगैरपि स्वप्न इव कार्यकृद्वर्तमानवत् ॥ १६ ॥
tadanāvaraṇasyāsya yojanānāṃ śateṣvapi ,
yugairapi svapna iva kāryakṛdvartamānavat 16
16. tat anāvaraṇasya asya yojanānām śateṣu api
yugaiḥ api svapnaḥ iva kāryakṛt vartamānavat
16. asya anāvaraṇasya tat yojanānām śateṣu api
yugaiḥ api svapnaḥ iva vartamānavat kāryakṛt
16. Even across hundreds of leagues (yojanas) and ages, this unobstructed (Self) performs its function as if it were present, just like an experience in a dream.
किल देशान्तरे नित्यमथ लोकान्तरेऽपि च ।
निरावृतो य एकात्मा स किं नाम न चेतति ॥ १७ ॥
kila deśāntare nityamatha lokāntare'pi ca ,
nirāvṛto ya ekātmā sa kiṃ nāma na cetati 17
17. kila deśāntare nityam atha lokāntare api ca
nirāvṛttaḥ yaḥ ekātmā saḥ kim nāma na cetati
17. kila yaḥ nirāvṛttaḥ ekātmā deśāntare nityam
atha lokāntare api ca saḥ kim nāma na cetati
17. Indeed, that one Self (ātman), which is perpetually unhindered, whether in another land or even in another world, what could it possibly fail to know or perceive?
यथा मणौ प्रकचति प्रोन्मज्जननिमज्जने ।
परावर्तः स्वभासास्य चिन्मणौ जगतां तथा ॥ १८ ॥
yathā maṇau prakacati pronmajjananimajjane ,
parāvartaḥ svabhāsāsya cinmaṇau jagatāṃ tathā 18
18. yathā maṇau prakacati pronmajjananimajjane
parāvartaḥ svabhāsā asya cinmaṇau jagatām tathā
18. yathā maṇau asya svabhāsā pronmajjananimajjane
prakacati tathā cinmaṇau jagatām parāvartaḥ
18. Just as, within a jewel, the emergence and submergence (of reflections) become clearly visible by its own light, so too, in this wish-fulfilling gem of consciousness (cinmaṇi), there is a reflection of all the worlds.
विधीनां प्रतिषेधानां लोकसंस्थाप्रयोजनम् ।
सैव संविदि रूढत्वात्प्रेत्यापि फलदा स्थिता ॥ १९ ॥
vidhīnāṃ pratiṣedhānāṃ lokasaṃsthāprayojanam ,
saiva saṃvidi rūḍhatvātpretyāpi phaladā sthitā 19
19. vidhīnām pratiṣedhānām lokasaṃsthāprayojanam sā
eva saṃvidi rūḍhatvāt pretyā api phaladā sthitā
19. vidhīnām pratiṣedhānām lokasaṃsthāprayojanam (asti).
sā eva saṃvidi rūḍhatvāt pretyā api phaladā sthitā.
19. The purpose of injunctions and prohibitions is the establishment of cosmic order. That very consciousness (saṃvid), being inherently established, bestows results even after death.
न कदाचन यात्यस्तमुदेति न कदाचन ।
ब्रह्म ब्रह्मचिदाभानं सर्वदात्मन्यवस्थितम् ॥ २० ॥
na kadācana yātyastamudeti na kadācana ,
brahma brahmacidābhānaṃ sarvadātmanyavasthitam 20
20. na kadācana yāti astam udeti na kadācana brahma
brahmacidābhānam sarvadā ātmani avasthitam
20. brahma brahmacidābhānam ātmani sarvadā avasthitam
na kadācana astam yāti na kadācana udeti
20. The ultimate reality (brahman), which shines as pure consciousness, is always established within the Self (ātman). It never sets and never rises.
यथा तु द्रष्टृदृश्यत्वात्कल्पना कल्पनापुरम् ।
स्वयं जगदिवाभाति जातमित्युच्यते तथा ॥ २१ ॥
yathā tu draṣṭṛdṛśyatvātkalpanā kalpanāpuram ,
svayaṃ jagadivābhāti jātamityucyate tathā 21
21. yathā tu draṣṭṛdṛśyatvāt kalpanā kalpanāpuram
svayam jagat iva ābhāti jātam iti ucyate tathā
21. yathā tu draṣṭṛdṛśyatvāt kalpanā kalpanāpuram svayam jagat iva ābhāti,
tathā jātam iti ucyate
21. Just as, owing to the distinction between the seer and the seen, the imagination (kalpanā) - a mere city of mental constructs - spontaneously appears like the world, so too it is said to have "arisen".
यदा स्वभावात्कचनं संहृत्यात्मनि तिष्ठति ।
ब्रह्मचिद्गगनैकात्मा शान्त इत्युच्यते तथा ॥ २२ ॥
yadā svabhāvātkacanaṃ saṃhṛtyātmani tiṣṭhati ,
brahmacidgaganaikātmā śānta ityucyate tathā 22
22. yadā svabhāvāt kacanam saṃhṛtya ātmani tiṣṭhati
brahmacit gaganāikātmā śāntaḥ iti ucyate tathā
22. yadā brahmacit gaganāikātmā svabhāvāt kacanam saṃhṛtya ātmani tiṣṭhati,
tathā śāntaḥ iti ucyate
22. When Brahman-consciousness (brahmacit), whose sole essence is like the vast, unitary space, withdraws its own nature's manifestation and rests within the Self (ātman), then it is thus called "peaceful (śānta)".
कचनाकचने यस्य स्वभावो निर्मलोऽक्षयः ।
यथैतावात्मनो नान्यौ स्पन्दास्पन्दौ नभस्वतः ॥ २३ ॥
kacanākacane yasya svabhāvo nirmalo'kṣayaḥ ,
yathaitāvātmano nānyau spandāspandau nabhasvataḥ 23
23. kacana akacane yasya svabhāvaḥ nirmalaḥ akṣayaḥ yathā
etau ātmanaḥ na anyau spanda aspandau nabhasvataḥ
23. yasya svabhāvaḥ kacana akacane nirmalaḥ akṣayaḥ,
yathā nabhasvataḥ etau spanda aspandau ātmanaḥ na anyau
23. Whose intrinsic nature (svabhāva) is pure and imperishable, whether in manifestation or non-manifestation, just as the movement and non-movement of the wind are not separate from the wind itself.
जरामरणहन्तृणि क्षणान्यत्र पृथक्पृथक् ।
भवन्त्विति यथैतानि सन्ति त्वत्कल्पनापुरे ॥ २४ ॥
jarāmaraṇahantṛṇi kṣaṇānyatra pṛthakpṛthak ,
bhavantviti yathaitāni santi tvatkalpanāpure 24
24. jarāmaraṇahantṛṇi kṣaṇāni atra pṛthakpṛthak
bhavantu iti yathā etāni santi tvatkalpanāpure
24. yathā etāni tvatkalpanāpure jarāmaraṇahantṛṇi
pṛthakpṛthak kṣaṇāni santi iti atra bhavantu
24. Just as these moments, each separately overcoming old age and death, exist within the city of your imagination, so too do they manifest here.
ब्रह्मसंकल्पनगरे स्वभावा उदितास्तथा ।
ओषधीनां पदार्थानां सर्वेषां च जगत्त्रये ॥ २५ ॥
brahmasaṃkalpanagare svabhāvā uditāstathā ,
oṣadhīnāṃ padārthānāṃ sarveṣāṃ ca jagattraye 25
25. brahmasaṅkalpanagare svabhāvāḥ uditāḥ tathā
oṣadhīnām padārthānām sarveṣām ca jagattraye
25. tathā brahmasaṅkalpanagare jagattraye sarveṣām
oṣadhīnām ca padārthānām svabhāvāḥ uditāḥ
25. Similarly, within the city of Brahman's (brahman) imagination, the intrinsic natures (svabhāva) of all herbs and objects in the three worlds have arisen.
न संकल्पयिता राजन्संकल्पनगरे स्वयम् ।
तृणं तृणं कल्पयति बालः क्रीडनकानिव ॥ २६ ॥
na saṃkalpayitā rājansaṃkalpanagare svayam ,
tṛṇaṃ tṛṇaṃ kalpayati bālaḥ krīḍanakāniva 26
26. na saṅkalpayitā rājan saṅkalpanagare svayam
tṛṇam tṛṇam kalpayati bālaḥ krīḍanakān iva
26. rājan saṅkalpanagare saṅkalpayitā svayam
tṛṇam tṛṇam na kalpayati bālaḥ krīḍanakān iva
26. O king, the imaginer himself does not individually conceive each blade of grass in the city of imagination, just as a child does not (individually conceive) his toys.
स्वयं स्वभाव एवैष चिद्धनस्यास्य सुस्फुटम् ।
यद्यत्संकल्पयत्याशु तत्र तेऽवयवा अपि ॥ २७ ॥
svayaṃ svabhāva evaiṣa ciddhanasyāsya susphuṭam ,
yadyatsaṃkalpayatyāśu tatra te'vayavā api 27
27. svayam svabhāvaḥ eva eṣaḥ ciddhanasya asya susphuṭam
yadyat saṅkalpayati āśu tatra te avayavāḥ api
27. susphuṭam svayam eṣaḥ asya ciddhanasya eva svabhāvaḥ
yadyat saṅkalpayati āśu tatra te avayavāḥ api
27. This, by itself, is clearly the intrinsic nature (svabhāva) of this dense consciousness: whatever it conceives, its components also immediately manifest there.
चिदात्मकतया भान्ति नानात्मकतयात्मना ।
अप्येकसारास्तिष्ठन्ति नानाकारस्वभावगाः ॥ २८ ॥
cidātmakatayā bhānti nānātmakatayātmanā ,
apyekasārāstiṣṭhanti nānākārasvabhāvagāḥ 28
28. All things being originally of intellectual form, appear afterwards in various forms, and with different natures; as the almighty intellect invests them with.
प्रत्येकं किल तत्रास्ति ब्रह्मचिन्मात्रतात्मनि ।
सर्वात्मिका सा यत्रास्ते यथान्तर्भाति तत्तथा ॥ २९ ॥
pratyekaṃ kila tatrāsti brahmacinmātratātmani ,
sarvātmikā sā yatrāste yathāntarbhāti tattathā 29
29. Hence everything here, is verily of an intellectual form, by their originating from the divine intellect; and as the intellect includes all things in itself, it is omniform and shows itself in any form it likes.
अनादिमध्यान्तमनन्तवीर्यं किंचिन्न किंचिच्च सदप्यसत्यम् ।
स्थितं यथा यत्र तदात्म तत्र सर्वात्मभूर्भूततृणादिजातौ ॥ ३० ॥
anādimadhyāntamanantavīryaṃ kiṃcinna kiṃcicca sadapyasatyam ,
sthitaṃ yathā yatra tadātma tatra sarvātmabhūrbhūtatṛṇādijātau 30
30. This very intellect is the omniscient and universal soul, without having its beginning, middle or end; it is omnipotent and something which is nothing, and an entity appearing as non-entity; It appears such as it remains anywhere, and shows itself as anything; it is the origin of all things and beings, and the source of all vegetables and grass.

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 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 (current chapter) Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216