योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-3, chapter-8
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श्रीराम उवाच ।
कयैतज्ज्ञायते युक्त्या कथमेतत्प्रसिध्यति ।
न्यायानुभूत एतस्मिन्न ज्ञेयमवशिष्यते ॥ १ ॥
कयैतज्ज्ञायते युक्त्या कथमेतत्प्रसिध्यति ।
न्यायानुभूत एतस्मिन्न ज्ञेयमवशिष्यते ॥ १ ॥
śrīrāma uvāca ,
kayaitajjñāyate yuktyā kathametatprasidhyati ,
nyāyānubhūta etasminna jñeyamavaśiṣyate 1
kayaitajjñāyate yuktyā kathametatprasidhyati ,
nyāyānubhūta etasminna jñeyamavaśiṣyate 1
1.
śrīrāmaḥ uvāca kayā etat jñāyate yuktyā katham etat
prasidhyati nyāyānubhūte etasmin na jñeyam avaśiṣyate
prasidhyati nyāyānubhūte etasmin na jñeyam avaśiṣyate
1.
śrīrāmaḥ uvāca: kayā yuktyā etat jñāyate? katham etat prasidhyati? etasmin nyāyānubhūte (sati),
jñeyam na avaśiṣyate.
jñeyam na avaśiṣyate.
1.
Shri Rama said: 'By what reasoning (yukti) is this known? How is this established? When this is realized through logical experience (nyāyānubhūta), nothing more remains to be known.'
श्रीवसिष्ठ उवाच ।
बहुकालमियं रूढा मिथ्याज्ञानविषूचिका ।
जगन्नाम्न्यविचाराख्या विना ज्ञानं न शाम्यति ॥ २ ॥
बहुकालमियं रूढा मिथ्याज्ञानविषूचिका ।
जगन्नाम्न्यविचाराख्या विना ज्ञानं न शाम्यति ॥ २ ॥
śrīvasiṣṭha uvāca ,
bahukālamiyaṃ rūḍhā mithyājñānaviṣūcikā ,
jagannāmnyavicārākhyā vinā jñānaṃ na śāmyati 2
bahukālamiyaṃ rūḍhā mithyājñānaviṣūcikā ,
jagannāmnyavicārākhyā vinā jñānaṃ na śāmyati 2
2.
śrīvasiṣṭhaḥ uvāca bahukālam iyam rūḍhā mithyājñānaviṣūcikā
jagannāmni avicārākhyā vinā jñānam na śāmyati
jagannāmni avicārākhyā vinā jñānam na śāmyati
2.
śrīvasiṣṭhaḥ uvāca iyam jagannāmni avicārākhyā
mithyājñānaviṣūcikā bahukālam rūḍhā jñānam vinā na śāmyati
mithyājñānaviṣūcikā bahukālam rūḍhā jñānam vinā na śāmyati
2.
Śrī Vasiṣṭha said: This deeply ingrained epidemic of false knowledge (mithyājñāna), which is known as 'the world' and characterized by a lack of inquiry (avicāra), has existed for a very long time and does not subside without true knowledge (jñāna).
वदाम्याख्यायिका राम या इमा बोधसिद्धये ।
ताश्चेच्छृणोषि तत्साधो मुक्त एवासि बुद्धिमान् ॥ ३ ॥
ताश्चेच्छृणोषि तत्साधो मुक्त एवासि बुद्धिमान् ॥ ३ ॥
vadāmyākhyāyikā rāma yā imā bodhasiddhaye ,
tāścecchṛṇoṣi tatsādho mukta evāsi buddhimān 3
tāścecchṛṇoṣi tatsādho mukta evāsi buddhimān 3
3.
vadāmi ākhyāyikāḥ rāma yāḥ imāḥ bodhasiddhaye tāḥ
ca cet śṛṇoṣi tat sādho muktaḥ eva asi buddhimān
ca cet śṛṇoṣi tat sādho muktaḥ eva asi buddhimān
3.
rāma imāḥ yāḥ ākhyāyikāḥ bodhasiddhaye (aham) vadāmi; ca cet tāḥ (tvam) śṛṇoṣi,
tat sādho (tvam) muktaḥ eva asi buddhimān
tat sādho (tvam) muktaḥ eva asi buddhimān
3.
O Rāma, I will narrate these stories to you, which are intended for the attainment of true understanding (bodha). If you listen to them, O virtuous one, then you will certainly be liberated (mokṣa) and wise.
नो चेदुद्वेगशीलत्वादर्धादुत्थाय गच्छसि ।
तत्तिर्यग्धर्मिणस्तेऽद्य न किंचिदपि सेत्स्यति ॥ ४ ॥
तत्तिर्यग्धर्मिणस्तेऽद्य न किंचिदपि सेत्स्यति ॥ ४ ॥
no cedudvegaśīlatvādardhādutthāya gacchasi ,
tattiryagdharmiṇaste'dya na kiṃcidapi setsyati 4
tattiryagdharmiṇaste'dya na kiṃcidapi setsyati 4
4.
no cet udvegaśīlatvāt ardhāt utthāya gacchasi tat
tiryakdharmiṇaḥ te adya na kiñcit api setsyati
tiryakdharmiṇaḥ te adya na kiñcit api setsyati
4.
no cet udvegaśīlatvāt ardhāt utthāya (tvam) gacchasi,
tat adya tiryakdharmiṇaḥ te kiñcit api na setsyati
tat adya tiryakdharmiṇaḥ te kiñcit api na setsyati
4.
If, however, due to your restless nature (udvega), you get up and leave midway, then nothing at all will be accomplished for you, who possess a base intrinsic nature (dharma), not even today.
योऽयमर्थं प्रार्थयते तदर्थं यतते तथा ।
सोऽवश्यं तदवाप्नोति न चेच्छ्रान्तो निवर्तते ॥ ५ ॥
सोऽवश्यं तदवाप्नोति न चेच्छ्रान्तो निवर्तते ॥ ५ ॥
yo'yamarthaṃ prārthayate tadarthaṃ yatate tathā ,
so'vaśyaṃ tadavāpnoti na cecchrānto nivartate 5
so'vaśyaṃ tadavāpnoti na cecchrānto nivartate 5
5.
yaḥ ayam artham prārthayate tadartham yatate tathā
saḥ avaśyam tat avāpnoti na cet śrāntaḥ nivartate
saḥ avaśyam tat avāpnoti na cet śrāntaḥ nivartate
5.
yaḥ ayam artham prārthayate tathā tadartham yatate,
saḥ (tam) avaśyam avāpnoti,
cet śrāntaḥ na nivartate (tarhi avaśyam avāpnoti)
saḥ (tam) avaśyam avāpnoti,
cet śrāntaḥ na nivartate (tarhi avaśyam avāpnoti)
5.
Whoever desires a certain goal (artha) and strives for that purpose, he certainly attains it, unless he becomes exhausted and gives up.
साधुसंगमसच्छास्त्रपरो भवसि राम चेत् ।
तद्दिनैरेव नो मासैः प्राप्नोषि परमं पदम् ॥ ६ ॥
तद्दिनैरेव नो मासैः प्राप्नोषि परमं पदम् ॥ ६ ॥
sādhusaṃgamasacchāstraparo bhavasi rāma cet ,
taddinaireva no māsaiḥ prāpnoṣi paramaṃ padam 6
taddinaireva no māsaiḥ prāpnoṣi paramaṃ padam 6
6.
sādhu-saṅgama-sac-chāstra-paraḥ bhavasi rāma cet
tat dinaiḥ eva no māsaiḥ prāpnoṣi paramam padam
tat dinaiḥ eva no māsaiḥ prāpnoṣi paramam padam
6.
rāma cet sādhu-saṅgama-sac-chāstra-paraḥ bhavasi
tat dinaiḥ eva no māsaiḥ paramam padam prāpnoṣi
tat dinaiḥ eva no māsaiḥ paramam padam prāpnoṣi
6.
O Rama, if you devote yourself to the company of virtuous people and to good scriptures, then you will attain the supreme state of liberation (mokṣa) in mere days, not months.
श्रीराम उवाच ।
आत्मज्ञानप्रबोधाय शास्त्रं शास्त्रविदां वर ।
किं नाम तत्प्रधानं स्याद्यस्मिञ्ज्ञाते न शोच्यते ॥ ७ ॥
आत्मज्ञानप्रबोधाय शास्त्रं शास्त्रविदां वर ।
किं नाम तत्प्रधानं स्याद्यस्मिञ्ज्ञाते न शोच्यते ॥ ७ ॥
śrīrāma uvāca ,
ātmajñānaprabodhāya śāstraṃ śāstravidāṃ vara ,
kiṃ nāma tatpradhānaṃ syādyasmiñjñāte na śocyate 7
ātmajñānaprabodhāya śāstraṃ śāstravidāṃ vara ,
kiṃ nāma tatpradhānaṃ syādyasmiñjñāte na śocyate 7
7.
śrīrāma uvāca ātmajñānaprabodhāya śāstram śāstravidām
vara kim nāma tat pradhānam syāt yasmin jñāte na śocyate
vara kim nāma tat pradhānam syāt yasmin jñāte na śocyate
7.
śrīrāma uvāca: śāstravidām vara ātmajñānaprabodhāya tat
pradhānam śāstram kim nāma syāt yasmin jñāte na śocyate
pradhānam śāstram kim nāma syāt yasmin jñāte na śocyate
7.
Shri Rama said: "O best among those who know scriptures, what indeed is that principal scripture that leads to the awakening of knowledge of the self (ātman), knowing which one does not grieve?"
श्रीवसिष्ठ उवाच ।
आत्मज्ञानप्रधानानामिदमेव महामते ।
शास्त्राणां परमं शास्त्रं महारामायणं शुभम् ॥ ८ ॥
आत्मज्ञानप्रधानानामिदमेव महामते ।
शास्त्राणां परमं शास्त्रं महारामायणं शुभम् ॥ ८ ॥
śrīvasiṣṭha uvāca ,
ātmajñānapradhānānāmidameva mahāmate ,
śāstrāṇāṃ paramaṃ śāstraṃ mahārāmāyaṇaṃ śubham 8
ātmajñānapradhānānāmidameva mahāmate ,
śāstrāṇāṃ paramaṃ śāstraṃ mahārāmāyaṇaṃ śubham 8
8.
śrīvasiṣṭhaḥ uvāca ātmajñānapradhānānām idam eva
mahāmate śāstrāṇām paramam śāstram mahārāmāyaṇam śubham
mahāmate śāstrāṇām paramam śāstram mahārāmāyaṇam śubham
8.
śrīvasiṣṭhaḥ uvāca: mahāmate ātmajñānapradhānānām
śāstrāṇām idam eva śubham mahārāmāyaṇam paramam śāstram
śāstrāṇām idam eva śubham mahārāmāyaṇam paramam śāstram
8.
Shri Vashishtha said: "O great-minded one, for those who consider knowledge of the self (ātman) as paramount, this auspicious Maharamayana is indeed the supreme scripture among all scriptures."
इतिहासोत्तमादस्मताद्बोधः प्रवर्तते ।
सर्वेषामितिहासानामयं सार उदाहृतः ॥ ९ ॥
सर्वेषामितिहासानामयं सार उदाहृतः ॥ ९ ॥
itihāsottamādasmatādbodhaḥ pravartate ,
sarveṣāmitihāsānāmayaṃ sāra udāhṛtaḥ 9
sarveṣāmitihāsānāmayaṃ sāra udāhṛtaḥ 9
9.
itihāsottamāt asmatāt bodhaḥ pravartate
sarveṣām itihāsānām ayam sāraḥ udāhṛtaḥ
sarveṣām itihāsānām ayam sāraḥ udāhṛtaḥ
9.
asmatāt itihāsottamāt bodhaḥ pravartate
ayam sarveṣām itihāsānām sāraḥ udāhṛtaḥ
ayam sarveṣām itihāsānām sāraḥ udāhṛtaḥ
9.
From this excellent historical narrative (itihāsa), true understanding (bodha) proceeds. This [Maharamayana] is declared to be the essence of all historical narratives.
श्रुतेऽस्मिन्वाड्मये यस्माज्जीवन्मुक्तत्वमक्षयम् ।
उदेति स्वयमेवात इदमेवातिपावनम् ॥ १० ॥
उदेति स्वयमेवात इदमेवातिपावनम् ॥ १० ॥
śrute'sminvāḍmaye yasmājjīvanmuktatvamakṣayam ,
udeti svayamevāta idamevātipāvanam 10
udeti svayamevāta idamevātipāvanam 10
10.
śrute asmin vāṅmaye yasmāt jīvanmuktatvam
akṣayam udeti svayam eva ataḥ idam eva atipāvanam
akṣayam udeti svayam eva ataḥ idam eva atipāvanam
10.
yasmāt asmin vāṅmaye śrute akṣayam jīvanmuktatvam svayam eva udeti,
ataḥ idam eva atipāvanam.
ataḥ idam eva atipāvanam.
10.
Because the imperishable state of living liberation (jīvanmukta) naturally arises upon hearing this scripture, this (scripture) alone is therefore exceedingly purifying.
स्थितमेवास्तमायाति जगद्दृश्यं विचारणात् ।
यथा स्वप्ने परिज्ञाते स्वप्नादावेव भावना ॥ ११ ॥
यथा स्वप्ने परिज्ञाते स्वप्नादावेव भावना ॥ ११ ॥
sthitamevāstamāyāti jagaddṛśyaṃ vicāraṇāt ,
yathā svapne parijñāte svapnādāveva bhāvanā 11
yathā svapne parijñāte svapnādāveva bhāvanā 11
11.
sthitam eva astam āyāti jagat dṛśyam vicāraṇāt
yathā svapne parijñāte svapna ādau eva bhāvanā
yathā svapne parijñāte svapna ādau eva bhāvanā
11.
vicāraṇāt jagat dṛśyam sthitam eva astam āyāti.
yathā svapne parijñāte (sati),
svapna ādau eva bhāvanā (bhavati).
yathā svapne parijñāte (sati),
svapna ādau eva bhāvanā (bhavati).
11.
The visible world (jagat dṛśyam), though appearing to exist, vanishes through profound inquiry (vicāraṇā). It is just like a dream: once understood, the realization (bhāvanā) is that it was merely a conception from its very inception (svapna-ādau).
यदिहास्ति तदन्यत्र यन्नेहास्ति न तत्क्वचित् ।
इमं समस्तविज्ञानशास्त्रकोशं विदुर्बुधाः ॥ १२ ॥
इमं समस्तविज्ञानशास्त्रकोशं विदुर्बुधाः ॥ १२ ॥
yadihāsti tadanyatra yannehāsti na tatkvacit ,
imaṃ samastavijñānaśāstrakośaṃ vidurbudhāḥ 12
imaṃ samastavijñānaśāstrakośaṃ vidurbudhāḥ 12
12.
yat iha asti tat anyatra yat na iha asti na tat
kvacit imam samasta vijñāna śāstra kośam viduḥ budhāḥ
kvacit imam samasta vijñāna śāstra kośam viduḥ budhāḥ
12.
yat iha asti tat anyatra (asti).
yat na iha asti,
tat kvacit na (asti).
budhāḥ imam samasta vijñāna śāstra kośam viduḥ.
yat na iha asti,
tat kvacit na (asti).
budhāḥ imam samasta vijñāna śāstra kośam viduḥ.
12.
Whatever is found here (in this text) is also found elsewhere. What is not found here exists nowhere. The wise (budhāḥ) understand this (text) to be the comprehensive treasury of all sciences (vijñāna) and treatises (śāstra).
य इदं श्रृणुयान्नित्यं तस्योदारचमत्कृतेः ।
बोधस्यापि परं बोधं बुद्धिरेति न संशयः ॥ १३ ॥
बोधस्यापि परं बोधं बुद्धिरेति न संशयः ॥ १३ ॥
ya idaṃ śrṛṇuyānnityaṃ tasyodāracamatkṛteḥ ,
bodhasyāpi paraṃ bodhaṃ buddhireti na saṃśayaḥ 13
bodhasyāpi paraṃ bodhaṃ buddhireti na saṃśayaḥ 13
13.
yaḥ idam śṛṇuyāt nityam tasya udāra camatkṛteḥ
bodhasya api param bodham buddhiḥ eti na saṃśayaḥ
bodhasya api param bodham buddhiḥ eti na saṃśayaḥ
13.
yaḥ idam nityam śṛṇuyāt,
tasya buddhiḥ udāra-camatkṛteḥ bodhasya api param bodham eti,
na saṃśayaḥ.
tasya buddhiḥ udāra-camatkṛteḥ bodhasya api param bodham eti,
na saṃśayaḥ.
13.
Whoever regularly hears this (text), his intellect (buddhiḥ) attains the supreme understanding (bodha) – a knowledge that surpasses even his existing understanding (bodha) which might be born of noble wonder. There is no doubt.
यस्मै नेदं त्वरुचये रोचते दुष्कृतोदयात् ।
विचारयतु यत्किंचित्सच्छास्त्रं ज्ञानवाङ्मयम् ॥ १४ ॥
विचारयतु यत्किंचित्सच्छास्त्रं ज्ञानवाङ्मयम् ॥ १४ ॥
yasmai nedaṃ tvarucaye rocate duṣkṛtodayāt ,
vicārayatu yatkiṃcitsacchāstraṃ jñānavāṅmayam 14
vicārayatu yatkiṃcitsacchāstraṃ jñānavāṅmayam 14
14.
yasmai na idam tu arucaye rocate duṣkṛta-udayāt
vicārayatu yat kiṃcit sat-śāstram jñāna-vāṅmayam
vicārayatu yat kiṃcit sat-śāstram jñāna-vāṅmayam
14.
yasmai duṣkṛta-udayāt idam arucaye na rocate
yat kiṃcit jñāna-vāṅmayam sat-śāstram vicārayatu
yat kiṃcit jñāna-vāṅmayam sat-śāstram vicārayatu
14.
But for anyone to whom this [teaching] does not appeal, due to the arising of past misdeeds (karma), let him indeed examine any true scripture that consists of knowledge.
जीवन्मुक्तत्वमस्मिंस्तु श्रुते समनुभूयते ।
स्वयमेव यथा पीते नीरोगत्वं वरौषधे ॥ १५ ॥
स्वयमेव यथा पीते नीरोगत्वं वरौषधे ॥ १५ ॥
jīvanmuktatvamasmiṃstu śrute samanubhūyate ,
svayameva yathā pīte nīrogatvaṃ varauṣadhe 15
svayameva yathā pīte nīrogatvaṃ varauṣadhe 15
15.
jīvan-muktatvam asmin tu śrute sam-anubhūyate
svayam eva yathā pīte nīrogatvam vara-auṣadhe
svayam eva yathā pīte nīrogatvam vara-auṣadhe
15.
asmin śrute tu jīvan-muktatvam svayam eva
sam-anubhūyate yathā vara-auṣadhe pīte nīrogatvam
sam-anubhūyate yathā vara-auṣadhe pīte nīrogatvam
15.
Indeed, the state of liberation while living (jīvan-muktatvam) is directly experienced when this [teaching] is heard, just as health (nīrogatvam) is naturally experienced upon ingesting a potent medicine.
श्रूयमाणे हि शास्त्रेऽस्मिञ्छ्रोता वेत्त्येतदात्मना ।
यथावदिदमस्माभिर्ननूक्तं वरशापवत् ॥ १६ ॥
यथावदिदमस्माभिर्ननूक्तं वरशापवत् ॥ १६ ॥
śrūyamāṇe hi śāstre'smiñchrotā vettyetadātmanā ,
yathāvadidamasmābhirnanūktaṃ varaśāpavat 16
yathāvadidamasmābhirnanūktaṃ varaśāpavat 16
16.
śrūyamāṇe hi śāstre asmin śrotā vetti etat ātmanā
yathāvat idam asmābhiḥ nanu uktam vara-śāpavat
yathāvat idam asmābhiḥ nanu uktam vara-śāpavat
16.
hi asmin śrūyamāṇe śāstre śrotā etat ātmanā yathāvat
vetti nanu idam asmābhiḥ vara-śāpavat uktam
vetti nanu idam asmābhiḥ vara-śāpavat uktam
16.
Indeed, as this scripture is heard, the listener understands this (truth) intimately through his own true self (ātman). Is it not that this has been declared by us to be like both a boon and a curse?
नश्यति संसृतिदुःखमिदं ते स्वात्मविचारणया कथयैव ।
नो धनदानतपःश्रुतवेदैस्तत्कथनोदितयत्नशतेन ॥ १७ ॥
नो धनदानतपःश्रुतवेदैस्तत्कथनोदितयत्नशतेन ॥ १७ ॥
naśyati saṃsṛtiduḥkhamidaṃ te svātmavicāraṇayā kathayaiva ,
no dhanadānatapaḥśrutavedaistatkathanoditayatnaśatena 17
no dhanadānatapaḥśrutavedaistatkathanoditayatnaśatena 17
17.
naśyati saṃsṛti-duḥkham idam te
sva-ātma-vicāraṇayā kathayā eva
na u dhana-dāna-tapaḥ-śruta-vedaiḥ
tat-kathana-udita-yatna-śatena
sva-ātma-vicāraṇayā kathayā eva
na u dhana-dāna-tapaḥ-śruta-vedaiḥ
tat-kathana-udita-yatna-śatena
17.
te idam saṃsṛti-duḥkham
sva-ātma-vicāraṇayā kathayā eva naśyati
na u dhana-dāna-tapaḥ-śruta-vedaiḥ
tat-kathana-udita-yatna-śatena
sva-ātma-vicāraṇayā kathayā eva naśyati
na u dhana-dāna-tapaḥ-śruta-vedaiḥ
tat-kathana-udita-yatna-śatena
17.
This suffering of your cycle of rebirth (saṃsāra) is destroyed simply by the inquiry into one's own self (ātman) and by its explanation; it is not destroyed by wealth, acts of charity (dāna), austerities (tapas), scriptural learning, or the Vedas, nor by hundreds of efforts prompted by the mere narration of such things.
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 (current book)
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8 (current chapter)
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