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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-6

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श्रीवसिष्ठ उवाच ।
अस्य देवाधिदेवस्य परस्य परमात्मनः ।
ज्ञानादेव परा सिद्धिर्न त्वनुष्ठानदुःखतः ॥ १ ॥
śrīvasiṣṭha uvāca ,
asya devādhidevasya parasya paramātmanaḥ ,
jñānādeva parā siddhirna tvanuṣṭhānaduḥkhataḥ 1
1. śrīvasiṣṭha uvāca asya devādhidevasya parasya paramātmanaḥ
jñānāt eva parā siddhiḥ na tu anuṣṭhānaduḥkhataḥ
1. śrīvasiṣṭha uvāca asya devādhidevasya parasya paramātmanaḥ
parā siddhiḥ jñānāt eva na tu anuṣṭhānaduḥkhataḥ
1. Śrī Vasiṣṭha said: The supreme attainment (siddhi) of this God of gods, the Supreme Self (paramātman), comes solely from knowledge (jñāna), and not from the hardship of ritualistic practice (anuṣṭhāna).
अत्र ज्ञानमनुष्ठानं नत्वन्यदुपयुज्यते ।
मृगतृष्णाजलभ्रान्तिशान्तौ चेदं निरूपितम् ॥ २ ॥
atra jñānamanuṣṭhānaṃ natvanyadupayujyate ,
mṛgatṛṣṇājalabhrāntiśāntau cedaṃ nirūpitam 2
2. atra jñānam anuṣṭhānam na tu anyat upayujyate
mṛgatṛṣṇājalabhrāntiśāntau ca idam nirūpitam
2. atra jñānam upayujyate na tu anuṣṭhānam anyat
ca idam mṛgatṛṣṇājalabhrāntiśāntau nirūpitam
2. Here, knowledge (jñāna) is appropriate; but not ritualistic practice (anuṣṭhāna), nor anything else. This has been illustrated by the cessation of the illusion (bhrānti) of mirage water.
नह्येष दूरे नाभ्याशे नालभ्यो विषमे न च ।
स्वानन्दाभासरूपोऽसौ स्वदेहादेव लभ्यते ॥ ३ ॥
nahyeṣa dūre nābhyāśe nālabhyo viṣame na ca ,
svānandābhāsarūpo'sau svadehādeva labhyate 3
3. na hi eṣaḥ dūre na abhyāśe na alabhyaḥ viṣame na
ca svānandābhāsarūpaḥ asau svadehāt eva labhyate
3. na hi eṣaḥ dūre na abhyāśe na alabhyaḥ na ca viṣame
asau svānandābhāsarūpaḥ svadehāt eva labhyate
3. Indeed, this (Supreme Self) is neither far away nor too near (to be an object of perception); it is not unobtainable, nor is it found in a difficult place. Its essential nature (svarūpa) is the manifestation of its own bliss (svānanda), and it is realized (or obtained) from one's own body itself.
किंचिन्नोपकरोत्यत्र तपोदानव्रतादिकम् ।
स्वभावमात्रे विश्रान्तिमृते नात्रास्ति साधनम् ॥ ४ ॥
kiṃcinnopakarotyatra tapodānavratādikam ,
svabhāvamātre viśrāntimṛte nātrāsti sādhanam 4
4. kiṃcit na upakaroti atra tapas dāna vrata ādikam
svabhāva mātre viśrāntim ṛte na atra asti sādhanam
4. atra tapas dāna vrata ādikam kiṃcit na upakaroti.
atra svabhāva mātre viśrāntim ṛte sādhanam na asti.
4. In this context, austerities (tapas), charitable giving (dāna), vows, and similar practices are of no avail. Here, there is no other means except for resting in one's own intrinsic nature (svabhāva) alone.
साधुसंगमसच्छास्त्रपरतैवात्र कारणम् ।
साधनं बाधनं मोहजालस्य यदकृत्रिमम् ॥ ५ ॥
sādhusaṃgamasacchāstraparataivātra kāraṇam ,
sādhanaṃ bādhanaṃ mohajālasya yadakṛtrimam 5
5. sādhu saṅgama sat śāstra paratā eva atra kāraṇam
sādhanam bādhanam moha jālasya yat akṛtrimam
5. atra sādhu saṅgama sat śāstra paratā eva kāraṇam.
yat moha jālasya akṛtrimam sādhanam bādhanam (asti).
5. Here, the sole cause is devotion to the company of sages and good scriptures. This is the natural (akṛtrima) means for dissolving the net of delusion.
अर्यं सदेव इत्येव संपरिज्ञानमात्रतः ।
जन्तोर्न जायते दुःखं जीवन्मुक्तत्वमेति च ॥ ६ ॥
aryaṃ sadeva ityeva saṃparijñānamātrataḥ ,
jantorna jāyate duḥkhaṃ jīvanmuktatvameti ca 6
6. ayam sadeva iti eva sam pari jñāna mātrataḥ
jantoḥ na jāyate duḥkham jīvat muktatvam eti ca
6. "ayam sadeva" iti eva sam pari jñāna mātrataḥ jantoḥ duḥkham na jāyate,
ca jīvat muktatvam eti.
6. Merely by the perfect realization that "this (self) is indeed divine (sadeva)," suffering (duḥkha) does not arise for the living being, and one attains the state of a living liberated (jīvanmukta) person.
श्रीराम उवाच ।
संपरिज्ञातमात्रेण किलानेनात्मनात्मना ।
पुनर्दोषा न बाधन्ते मरणाद्याः कदाचन ॥ ७ ॥
śrīrāma uvāca ,
saṃparijñātamātreṇa kilānenātmanātmanā ,
punardoṣā na bādhante maraṇādyāḥ kadācana 7
7. śrīrāma uvāca sam pari jñāta mātreṇa kila anena ātmanā
ātmanā punaḥ doṣāḥ na bādhante maraṇa ādyāḥ kadācana
7. śrīrāma uvāca.
kila anena ātmanā ātmanā sam pari jñāta mātreṇa punaḥ maraṇa ādyāḥ doṣāḥ kadācana na bādhante.
7. Śrī Rāma said: "Indeed, by the mere perfect realization of this Self (ātman) through one's own self, flaws like death (maraṇa) and other troubles never again afflict (the individual)."
देवदेवो महानेष कुतो दूरादवाप्यते ।
तपसा केन तीव्रेण क्लेशेन कियताथवा ॥ ८ ॥
devadevo mahāneṣa kuto dūrādavāpyate ,
tapasā kena tīvreṇa kleśena kiyatāthavā 8
8. devadevaḥ mahān eṣaḥ kutaḥ dūrāt avāpyate
tapasā kena tīvreṇa kleśena kiyatā athavā
8. eṣaḥ mahān devadevaḥ kutaḥ dūrāt avāpyate
kena tīvreṇa tapasā athavā kiyatā kleśena
8. From where, or from what distant place, is this great God of gods attained? By what intense austerity (tapas), or by how much effort (kleśa)?
श्रीवसिष्ठ उवाच ।
स्वपौरुषप्रयत्नेन विवेकेन विकासिना ।
स देवो ज्ञायते राम न तपःस्नानकर्मभिः ॥ ९ ॥
śrīvasiṣṭha uvāca ,
svapauruṣaprayatnena vivekena vikāsinā ,
sa devo jñāyate rāma na tapaḥsnānakarmabhiḥ 9
9. śrīvasiṣṭhaḥ uvāca svapauruṣaprayatnena vivekena
vikāsinā saḥ devaḥ jñāyate rāma na tapaḥsnānakarmabhiḥ
9. śrīvasiṣṭhaḥ uvāca rāma saḥ devaḥ svapauruṣaprayatnena
vikāsinā vivekena jñāyate na tapaḥsnānakarmabhiḥ
9. Śrī Vasiṣṭha said: 'Rāma, that God is known through one's own personal effort and by a developed discrimination, not through austerities (tapas), ritual bathing, or other religious actions (karma).'
रागद्वेषतमःक्रोधमदमात्सर्यवर्जनम् ।
विना राम तपोदानं क्लेश एव न वास्तवम् ॥ १० ॥
rāgadveṣatamaḥkrodhamadamātsaryavarjanam ,
vinā rāma tapodānaṃ kleśa eva na vāstavam 10
10. rāgadveṣatamaḥkrodhamadamātsaryavarjanam
vinā rāma tapaḥ dānam kleśaḥ eva na vāstavam
10. rāma rāgadveṣatamaḥkrodhamadamātsaryavarjanam
vinā tapaḥ dānam eva kleśaḥ na vāstavam
10. Rāma, without forsaking attachment (rāga), aversion (dveṣa), ignorance (tamas), anger, pride (mada), and envy (mātsarya), any austerity (tapas) or act of giving (dāna) is merely an exertion, not a genuine one.
रागाद्युपहते चित्ते वञ्चयित्वा परं धनम् ।
यदर्ज्यते तस्य दानाद्यस्यार्थास्तस्य तत्फलम् ॥ ११ ॥
rāgādyupahate citte vañcayitvā paraṃ dhanam ,
yadarjyate tasya dānādyasyārthāstasya tatphalam 11
11. rāgādyupahate citte vañcayitvā param dhanam yat
arjyate tasya dānāt yasya arthāḥ tasya tat phalam
11. rāgādyupahate citte param dhanam vañcayitvā yat
arjyate tasya dānāt yasya arthāḥ tat tasya phalam
11. When the mind is corrupted by attachment (rāga) and similar impurities, having thus deprived oneself of the supreme wealth (of spiritual insight), whatever (material wealth) is then acquired - any act of giving (dāna) from that, or whatever purpose it serves, will bear a fruit (phala) corresponding to the giver's intentions.
रागाद्युपहते चित्ते व्रतादि क्रियते च यत् ।
तद्दम्भः प्रोच्यते तस्य फलमस्ति मनाङ्ग च ॥ १२ ॥
rāgādyupahate citte vratādi kriyate ca yat ,
taddambhaḥ procyate tasya phalamasti manāṅga ca 12
12. rāgādyupahate citte vrata-ādi kriyate ca yat
tat dambhaḥ procyate tasya phalam asti manāk ca
12. yat vrata-ādi rāgādyupahate citte ca kriyate,
tat dambhaḥ procyate.
tasya phalam ca manāk asti.
12. When observances and similar practices are performed by a mind afflicted by passion (rāga) and other impurities, that is declared to be hypocrisy (dambha), and its result is very slight.
तस्मात्पुरुषयत्नेन मुख्यमौषधमाहरेत् ।
सच्छास्त्रसज्जनासङ्गौ संसृतिव्याधिनाशनौ ॥ १३ ॥
tasmātpuruṣayatnena mukhyamauṣadhamāharet ,
sacchāstrasajjanāsaṅgau saṃsṛtivyādhināśanau 13
13. tasmāt puruṣa-yatnena mukhyam auṣadham āharet
sat-śāstra-sat-jana-āsaṅgau saṃsṛti-vyādhi-nāśanau
13. tasmāt puruṣa-yatnena mukhyam auṣadham āharet.
sat-śāstra-sat-jana-āsaṅgau saṃsṛti-vyādhi-nāśanau.
13. Therefore, through human effort (puruṣa-yatna), one should obtain the primary medicine, which consists of good scriptures and the association with good people, both of which destroy the disease of transmigration (saṃsāra).
अत्रैकं पौरुषं यत्नं वर्जयित्वेतरा गतिः ।
सर्वदुःखक्षयप्राप्तौ न काचिदुपपद्यते ॥ १४ ॥
atraikaṃ pauruṣaṃ yatnaṃ varjayitvetarā gatiḥ ,
sarvaduḥkhakṣayaprāptau na kācidupapadyate 14
14. atra ekam pauruṣam yatnam varjayitvā itarā gatiḥ
sarva-duḥkha-kṣaya-prāptau na kācit upapadyate
14. atra sarva-duḥkha-kṣaya-prāptau ekam pauruṣam yatnam varjayitvā itarā kācit gatiḥ na upapadyate.
14. In this regard, apart from this one human effort (puruṣa-yatna), no other means is suitable for the attainment of the destruction of all suffering.
श्रृणु तत्पौरुषं कीदृगात्मज्ञानस्य लब्धये ।
येन शाम्यत्यशेषेण रागद्वेषविषूचिका ॥ १५ ॥
śrṛṇu tatpauruṣaṃ kīdṛgātmajñānasya labdhaye ,
yena śāmyatyaśeṣeṇa rāgadveṣaviṣūcikā 15
15. śṛṇu tat pauruṣam kīdṛk ātman-jñānasya labdhaye
yena śāmyati aśeṣeṇa rāga-dveṣa-viṣūcikā
15. śṛṇu.
ātman-jñānasya labdhaye tat pauruṣam kīdṛk yena rāga-dveṣa-viṣūcikā aśeṣeṇa śāmyati.
15. Listen now to what kind of human effort (puruṣa-yatna) is for the attainment of self-knowledge (ātman-jñāna), by which the cholera-like affliction of desire (rāga) and hatred (dveṣa) is completely pacified.
यथासंभवया वृत्त्या लोकशास्त्राविरुद्धया ।
संतोषसंतुष्टमना भोगगन्धं परित्यजेत् ॥ १६ ॥
yathāsaṃbhavayā vṛttyā lokaśāstrāviruddhayā ,
saṃtoṣasaṃtuṣṭamanā bhogagandhaṃ parityajet 16
16. yathāsaṃbhavayā vṛttyā lokaśāstrāviruddhayā
santoṣasaṃtuṣṭamanāḥ bhogagandham parityajet
16. santoṣasaṃtuṣṭamanāḥ yathāsaṃbhavayā
lokaśāstrāviruddhayā vṛttyā bhogagandham parityajet
16. One should abandon even the slightest trace of enjoyment, keeping a mind contented with satisfaction, using only those means that are feasible and not contradictory to worldly custom or scripture.
यथासंभवमुद्योगादनुद्विग्नतया स्वया ।
साधुसंगमसच्छास्त्रपरतां प्रथमं श्रयेत् ॥ १७ ॥
yathāsaṃbhavamudyogādanudvignatayā svayā ,
sādhusaṃgamasacchāstraparatāṃ prathamaṃ śrayet 17
17. yathāsaṃbhavam udyogāt anudvignatayā svayā
sādhusaṃgamasacchāstraparatām prathamam śrayet
17. yathāsaṃbhavam udyogāt svayā anudvignatayā
prathamam sādhusaṃgamasacchāstraparatām śrayet
17. One should first, with diligent effort and one's own calm disposition, resort to devotion to the company of virtuous people and good scriptures.
यथाप्राप्तार्थसंतुष्टो यो गर्हितमुपेक्षते ।
साधुसंगमसच्छास्त्रपरः शीघ्रं स मुच्यते ॥ १८ ॥
yathāprāptārthasaṃtuṣṭo yo garhitamupekṣate ,
sādhusaṃgamasacchāstraparaḥ śīghraṃ sa mucyate 18
18. yathāprāptārthasaṃtuṣṭaḥ yaḥ garhitam upekṣate
sādhusaṃgamasacchāstraparaḥ śīghram saḥ mucyate
18. yaḥ yathāprāptārthasaṃtuṣṭaḥ garhitam upekṣate
sādhusaṃgamasacchāstraparaḥ saḥ śīghram mucyate
18. The person who is content with what they have received, ignores what is censurable, and is devoted to the company of virtuous people and good scriptures, that person is quickly liberated (mokṣa).
विचारेण परिज्ञातस्वभावस्य महामतेः ।
अनुकम्प्या भवन्त्येते ब्रह्मविष्ण्विन्द्रशंकराः ॥ १९ ॥
vicāreṇa parijñātasvabhāvasya mahāmateḥ ,
anukampyā bhavantyete brahmaviṣṇvindraśaṃkarāḥ 19
19. vicāreṇa parijñātasvabhāvasya mahāmateḥ
anukampyāḥ bhavanti ete brahmaviṣṇvindraśaṅkarāḥ
19. vicāreṇa parijñātasvabhāvasya mahāmateḥ ete
brahmaviṣṇvindraśaṅkarāḥ anukampyāḥ bhavanti
19. For the supremely intelligent person who has realized their true intrinsic nature (dharma) through deep contemplation, even these deities - Brahmā, Viṣṇu, Indra, and Śaṅkara - become objects of compassion.
देशे यं सुजनप्राया लोकाः साधुं प्रचक्षते ।
स विशिष्टः स साधुः स्यात्तं प्रयत्नेन संश्रयेत् ॥ २० ॥
deśe yaṃ sujanaprāyā lokāḥ sādhuṃ pracakṣate ,
sa viśiṣṭaḥ sa sādhuḥ syāttaṃ prayatnena saṃśrayet 20
20. deśe yam sujanaprāyāḥ lokāḥ sādhūm pracākṣate | saḥ
viśiṣṭaḥ saḥ sādhuḥ syāt tam prayatnena saṃśrayet ||
20. yam sujanaprāyāḥ lokāḥ deśe sādhūm pracākṣate,
saḥ viśiṣṭaḥ saḥ sādhuḥ syāt,
tam prayatnena saṃśrayet.
20. One should diligently seek refuge in a person whom the virtuous people of a region generally consider to be upright; such a person is indeed distinguished and truly righteous.
अध्यात्मविद्या विद्यानां प्रधानं तत्कथाश्रयम् ।
शास्त्रं सच्छास्त्रमित्याहुर्मुच्यते तद्विचारणात् ॥ २१ ॥
adhyātmavidyā vidyānāṃ pradhānaṃ tatkathāśrayam ,
śāstraṃ sacchāstramityāhurmucyate tadvicāraṇāt 21
21. adhyātmavidyā vidyānām pradhānam tatkathāśrayam |
śāstram sacchāstram iti āhuḥ mucyate tat vicāraṇāt ||
21. vidyānām adhyātmavidyā pradhānam,
tatkathāśrayam śāstram sacchāstram iti āhuḥ.
tat vicāraṇāt mucyate.
21. Among all branches of knowledge (vidyā), the knowledge of the supreme self (adhyātma-vidyā) is considered paramount. Any scripture (śāstra) that is founded upon discussions of this knowledge is called a true scripture (sac-chāstra); by reflecting on it, one achieves liberation (mokṣa).
सच्छास्त्रसत्संगमजैर्विवेकैस्तथा विनश्यन्ति बलादविद्याः ।
यथा जलानां कतकानुषङ्गाद्यथा जनानां मतयोऽपि योगात् ॥ २२ ॥
sacchāstrasatsaṃgamajairvivekaistathā vinaśyanti balādavidyāḥ ,
yathā jalānāṃ katakānuṣaṅgādyathā janānāṃ matayo'pi yogāt 22
22. sacchāstrasatsaṅgamajaiḥ vivekaiḥ
tathā vinaśyanti balāt avidyāḥ
| yathā jalānām katakānuṣaṅgāt
yathā janānām matayaḥ api yogāt ||
22. yathā jalānām katakānuṣaṅgāt,
yathā janānām matayaḥ api yogāt,
tathā sacchāstrasatsaṅgamajaiḥ vivekaiḥ balāt avidyāḥ vinaśyanti.
22. Just as the impurities in water are removed by the addition of the Kataka nut, and just as people's views (mati) are shaped by association, similarly, ignorance (avidyā) is completely destroyed by the discerning knowledge (viveka) that arises from true scriptures (sac-chāstra) and the company of the virtuous.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 (current chapter) 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)

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