योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-5, chapter-88
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श्रीवसिष्ठ उवाच ।
प्राप्य संसृतिसीमान्तं दुःखाब्धेः पारमागतः ।
वीतहव्यः शशामैवमपुनर्मनने मुनिः ॥ १ ॥
प्राप्य संसृतिसीमान्तं दुःखाब्धेः पारमागतः ।
वीतहव्यः शशामैवमपुनर्मनने मुनिः ॥ १ ॥
śrīvasiṣṭha uvāca ,
prāpya saṃsṛtisīmāntaṃ duḥkhābdheḥ pāramāgataḥ ,
vītahavyaḥ śaśāmaivamapunarmanane muniḥ 1
prāpya saṃsṛtisīmāntaṃ duḥkhābdheḥ pāramāgataḥ ,
vītahavyaḥ śaśāmaivamapunarmanane muniḥ 1
1.
śrīvasiṣṭhaḥ uvāca prāpya saṃsṛtisīmāntam duḥkhābdheḥ
pāram āgataḥ vītahavyaḥ śaśāma evam apunarmanane muniḥ
pāram āgataḥ vītahavyaḥ śaśāma evam apunarmanane muniḥ
1.
śrīvasiṣṭhaḥ uvāca muniḥ vītahavyaḥ saṃsṛtisīmāntam
duḥkhābdheḥ pāram prāpya āgataḥ evam apunarmanane śaśāma
duḥkhābdheḥ pāram prāpya āgataḥ evam apunarmanane śaśāma
1.
Śrī Vasiṣṭha said: The sage Vītahavya, having reached the ultimate limit of transmigration (saṃsāra) and attained the other shore of the ocean of suffering, thus became completely calm, his mind no longer dwelling on repetition.
तस्मिंस्तथोपशान्ते हि परां निर्वृतिमागते ।
पयःकण इवाम्भोधौ स्वे पदे परिणामिनि ॥ २ ॥
पयःकण इवाम्भोधौ स्वे पदे परिणामिनि ॥ २ ॥
tasmiṃstathopaśānte hi parāṃ nirvṛtimāgate ,
payaḥkaṇa ivāmbhodhau sve pade pariṇāmini 2
payaḥkaṇa ivāmbhodhau sve pade pariṇāmini 2
2.
tasmin tathā upaśānte hi parām nirvṛtim āgate
payaḥkaṇaḥ iva ambhodhau sve pade pariṇāmini
payaḥkaṇaḥ iva ambhodhau sve pade pariṇāmini
2.
hi tasmin tathā upaśānte parām nirvṛtim āgate (sati)
(saḥ) payaḥkaṇaḥ iva ambhodhau sve pariṇāmini pade (abhūt)
(saḥ) payaḥkaṇaḥ iva ambhodhau sve pariṇāmini pade (abhūt)
2.
Indeed, when he (Vītahavya) had thus completely subsided and attained supreme tranquility (nirvṛti), he became like a drop of water in the ocean, dissolving into his own fundamental state.
तथैव तिष्ठन्निःस्पन्दः स कायो म्लानिमाययौ ।
अन्तर्विरसतां प्राप्य मार्गशीर्षान्तपद्मवत् ॥ ३ ॥
अन्तर्विरसतां प्राप्य मार्गशीर्षान्तपद्मवत् ॥ ३ ॥
tathaiva tiṣṭhanniḥspandaḥ sa kāyo mlānimāyayau ,
antarvirasatāṃ prāpya mārgaśīrṣāntapadmavat 3
antarvirasatāṃ prāpya mārgaśīrṣāntapadmavat 3
3.
tathā eva tiṣṭhan niḥspandaḥ saḥ kāyaḥ mlānim
āyayau antarvirasatām prāpya mārgaśīrṣāntapadmavat
āyayau antarvirasatām prāpya mārgaśīrṣāntapadmavat
3.
tathā eva saḥ niḥspandaḥ kāyaḥ tiṣṭhan antarvirasatām
prāpya mlānim āyayau mārgaśīrṣāntapadmavat
prāpya mlānim āyayau mārgaśīrṣāntapadmavat
3.
Indeed, that motionless body remained thus and withered, having lost its inner vitality, just like a lotus at the close of the Mārgaśīrṣa month.
तस्य देहद्रुमान्तःस्थं त्यक्त्वा हृन्नीडमाययुः ।
प्रोड्डीय विहगायन्तो युन्त्रोन्मुक्ता इवासवः ॥ ४ ॥
प्रोड्डीय विहगायन्तो युन्त्रोन्मुक्ता इवासवः ॥ ४ ॥
tasya dehadrumāntaḥsthaṃ tyaktvā hṛnnīḍamāyayuḥ ,
proḍḍīya vihagāyanto yuntronmuktā ivāsavaḥ 4
proḍḍīya vihagāyanto yuntronmuktā ivāsavaḥ 4
4.
tasya dehadrumāntaḥstham tyaktvā hṛnnīḍam āyayuḥ
proḍḍīya vihagāyantaḥ yantronmuktāḥ iva asavaḥ
proḍḍīya vihagāyantaḥ yantronmuktāḥ iva asavaḥ
4.
asavaḥ tasya dehadrumāntaḥstham hṛnnīḍam tyaktvā
proḍḍīya vihagāyantaḥ yantronmuktāḥ iva āyayuḥ
proḍḍīya vihagāyantaḥ yantronmuktāḥ iva āyayuḥ
4.
The vital breaths (asavaḥ), having abandoned their nest in the heart - which was situated within the tree-like body - flew up like birds, just as if released from a machine, and departed.
भूतेष्वेव प्रतिष्ठानि भूतानि सकलान्यलम् ।
मांसास्थियन्त्रदेहस्तु वनावनितलेऽवसत् ॥ ५ ॥
मांसास्थियन्त्रदेहस्तु वनावनितलेऽवसत् ॥ ५ ॥
bhūteṣveva pratiṣṭhāni bhūtāni sakalānyalam ,
māṃsāsthiyantradehastu vanāvanitale'vasat 5
māṃsāsthiyantradehastu vanāvanitale'vasat 5
5.
bhūteṣu eva pratiṣṭhāni bhūtāni sakalāni alam
māṃsāsthiyantradehaḥ tu vana-avani-tale avasat
māṃsāsthiyantradehaḥ tu vana-avani-tale avasat
5.
sakalāni bhūtāni bhūteṣu eva alam pratiṣṭhāni
tu māṃsāsthiyantradehaḥ vana-avani-tale avasat
tu māṃsāsthiyantradehaḥ vana-avani-tale avasat
5.
All beings (bhūtāni) are indeed firmly established in the very elements (bhūteṣu). But the body, a machine composed of flesh and bones, remained on the forest ground.
चिदर्णवप्रतिष्ठा चिद्धातवो धातुषु स्थिताः ।
स्वे स्वरूपे स्थितं सर्वं मुनावुपशमं गते ॥ ६ ॥
स्वे स्वरूपे स्थितं सर्वं मुनावुपशमं गते ॥ ६ ॥
cidarṇavapratiṣṭhā ciddhātavo dhātuṣu sthitāḥ ,
sve svarūpe sthitaṃ sarvaṃ munāvupaśamaṃ gate 6
sve svarūpe sthitaṃ sarvaṃ munāvupaśamaṃ gate 6
6.
cidarṇavapratiṣṭhā ciddhātavaḥ dhātuṣu sthitāḥ
sve svarūpe sthitam sarvam munau upaśamam gate
sve svarūpe sthitam sarvam munau upaśamam gate
6.
ciddhātavaḥ cidarṇavapratiṣṭhā dhātuṣu sthitāḥ munau upaśamam gate,
sarvam sve svarūpe sthitam
sarvam sve svarūpe sthitam
6.
The consciousness-elements are established in the ocean of consciousness, and (other) elements are situated within elements. Everything is established in its own essential nature when the sage attains deep tranquility.
एषा ते कथिता राम विचारशतशालिनी ।
विश्रान्तिर्वीतहव्यस्य प्रज्ञयैनां विवेचय ॥ ७ ॥
विश्रान्तिर्वीतहव्यस्य प्रज्ञयैनां विवेचय ॥ ७ ॥
eṣā te kathitā rāma vicāraśataśālinī ,
viśrāntirvītahavyasya prajñayaināṃ vivecaya 7
viśrāntirvītahavyasya prajñayaināṃ vivecaya 7
7.
eṣā te kathitā rāma vicāraśataśālinī
viśrāntiḥ vītahavyasya prajñayā enām vivecaya
viśrāntiḥ vītahavyasya prajñayā enām vivecaya
7.
rāma eṣā vicāraśataśālinī viśrāntiḥ
vītahavyasya te kathitā enām prajñayā vivecaya
vītahavyasya te kathitā enām prajñayā vivecaya
7.
O Rama, this state of repose (viśrānti), characterized by a hundred reflections, has been recounted to you concerning Vitahavya. Discern it well with your intelligence.
एवंप्रकारया चार्व्या स्वविचारणयेद्धया ।
तत्त्वमालोक्य तत्सारमातिष्ठोत्तिष्ठ राघव ॥ ८ ॥
तत्त्वमालोक्य तत्सारमातिष्ठोत्तिष्ठ राघव ॥ ८ ॥
evaṃprakārayā cārvyā svavicāraṇayeddhayā ,
tattvamālokya tatsāramātiṣṭhottiṣṭha rāghava 8
tattvamālokya tatsāramātiṣṭhottiṣṭha rāghava 8
8.
evamprakārayā cārvyā svavicāraṇayā iddhyā
tattvam ālokya tatsāram ātiṣṭha uttiṣṭha rāghava
tattvam ālokya tatsāram ātiṣṭha uttiṣṭha rāghava
8.
rāghava evamprakārayā cārvyā svavicāraṇayā
iddhyā tattvam tatsāram ālokya uttiṣṭha ātiṣṭha
iddhyā tattvam tatsāram ālokya uttiṣṭha ātiṣṭha
8.
O Rāghava, by means of such a beautiful and profound self-inquiry, having realized the truth (tattva) and its essence, abide in that essence and arise!
यदेतदखिलं राम भवते वर्णितं मया ।
यदिदं वर्णयाम्यद्य वर्णयिष्यामि यच्च वा ॥ ९ ॥
यदिदं वर्णयाम्यद्य वर्णयिष्यामि यच्च वा ॥ ९ ॥
yadetadakhilaṃ rāma bhavate varṇitaṃ mayā ,
yadidaṃ varṇayāmyadya varṇayiṣyāmi yacca vā 9
yadidaṃ varṇayāmyadya varṇayiṣyāmi yacca vā 9
9.
yat etat akhilam rāma bhavate varṇitam mayā
yat idam varṇayāmi adya varṇayiṣyāmi yat ca vā
yat idam varṇayāmi adya varṇayiṣyāmi yat ca vā
9.
rāma mayā bhavate yat etat akhilam varṇitam,
yat idam adya varṇayāmi,
vā ca yat varṇayiṣyāmi
yat idam adya varṇayāmi,
vā ca yat varṇayiṣyāmi
9.
O Rāma, all this, the entirety of what has been described by me to you, and whatever I describe today, or whatever I shall describe (in the future)...
त्रिकालदर्शिना नित्यं चिरं च किल जीवता ।
विचारितं च दृष्टं च मया तदखिलं स्वयम् ॥ १० ॥
विचारितं च दृष्टं च मया तदखिलं स्वयम् ॥ १० ॥
trikāladarśinā nityaṃ ciraṃ ca kila jīvatā ,
vicāritaṃ ca dṛṣṭaṃ ca mayā tadakhilaṃ svayam 10
vicāritaṃ ca dṛṣṭaṃ ca mayā tadakhilaṃ svayam 10
10.
trikāladarśinā nityam ciram ca kila jīvatā
vicāritam ca dṛṣṭam ca mayā tat akhilam svayam
vicāritam ca dṛṣṭam ca mayā tat akhilam svayam
10.
kila trikāladarśinā nityam ca ciram jīvatā
mayā tat akhilam svayam vicāritam ca dṛṣṭam ca
mayā tat akhilam svayam vicāritam ca dṛṣṭam ca
10.
Indeed, all that entire (teaching), I have personally investigated and seen, living eternally and for a long time as one who perceives all three times (past, present, and future).
तदेताममलां दृष्टिमवलम्ब्य महामते ।
ज्ञानमासादय परं ज्ञानान्मुक्तिर्हि लभ्यते ॥ ११ ॥
ज्ञानमासादय परं ज्ञानान्मुक्तिर्हि लभ्यते ॥ ११ ॥
tadetāmamalāṃ dṛṣṭimavalambya mahāmate ,
jñānamāsādaya paraṃ jñānānmuktirhi labhyate 11
jñānamāsādaya paraṃ jñānānmuktirhi labhyate 11
11.
tat etām amalām dṛṣṭim avalambya mahāmate
jñānam āsādaya param jñānāt muktiḥ hi labhyate
jñānam āsādaya param jñānāt muktiḥ hi labhyate
11.
mahāmate tat etām amalām dṛṣṭim avalambya
param jñānam āsādaya hi jñānāt muktiḥ labhyate
param jñānam āsādaya hi jñānāt muktiḥ labhyate
11.
Therefore, O great-minded one, by resorting to this pure insight, attain supreme knowledge. For indeed, liberation (mokṣa) is obtained from knowledge (jñāna).
ज्ञानान्निर्दुःखतामेति ज्ञानादज्ञानसंक्षयः ।
ज्ञानादेव परा सिद्धिर्नान्यस्माद्राम वस्तुतः ॥ १२ ॥
ज्ञानादेव परा सिद्धिर्नान्यस्माद्राम वस्तुतः ॥ १२ ॥
jñānānnirduḥkhatāmeti jñānādajñānasaṃkṣayaḥ ,
jñānādeva parā siddhirnānyasmādrāma vastutaḥ 12
jñānādeva parā siddhirnānyasmādrāma vastutaḥ 12
12.
jñānāt nirduḥkhatām eti jñānāt ajñānasaṃkṣayaḥ
jñānāt eva parā siddhiḥ na anyasmāt rāma vastutaḥ
jñānāt eva parā siddhiḥ na anyasmāt rāma vastutaḥ
12.
rāma vastutaḥ jñānāt nirduḥkhatām eti jñānāt
ajñānasaṃkṣayaḥ jñānāt eva parā siddhiḥ anyasmāt na
ajñānasaṃkṣayaḥ jñānāt eva parā siddhiḥ anyasmāt na
12.
One attains freedom from sorrow through knowledge, and through knowledge, ignorance is completely destroyed. Indeed, supreme attainment (siddhi) comes only from knowledge, O Rama, truly not from anything else.
ज्ञानेन सकलामाशां विनिकृत्य समन्ततः ।
शातिताशेषचित्ताद्रिर्वीतहव्यो मुनीश्वरः ॥ १३ ॥
शातिताशेषचित्ताद्रिर्वीतहव्यो मुनीश्वरः ॥ १३ ॥
jñānena sakalāmāśāṃ vinikṛtya samantataḥ ,
śātitāśeṣacittādrirvītahavyo munīśvaraḥ 13
śātitāśeṣacittādrirvītahavyo munīśvaraḥ 13
13.
jñānena sakalām āśām vinikṛtya samantataḥ
śātitāśeṣacittādriḥ vītahavyaḥ munīśvaraḥ
śātitāśeṣacittādriḥ vītahavyaḥ munīśvaraḥ
13.
jñānena samantataḥ sakalām āśām vinikṛtya
vītahavyaḥ munīśvaraḥ śātitāśeṣacittādriḥ
vītahavyaḥ munīśvaraḥ śātitāśeṣacittādriḥ
13.
Having completely eradicated all desires (āśā) on all sides through knowledge, the preeminent sage Vitahavya shattered the mountain of all remaining thoughts.
वीतहव्यात्मिका संवित्संकल्पजगतीति सा ।
अनुभूतवती दृश्यमिदमेव च तज्जगत् ॥ १४ ॥
अनुभूतवती दृश्यमिदमेव च तज्जगत् ॥ १४ ॥
vītahavyātmikā saṃvitsaṃkalpajagatīti sā ,
anubhūtavatī dṛśyamidameva ca tajjagat 14
anubhūtavatī dṛśyamidameva ca tajjagat 14
14.
vītahavyātmikā saṃvit saṃkalpajagatī iti sā
anubhūtavatī dṛśyam idam eva ca tat jagat
anubhūtavatī dṛśyam idam eva ca tat jagat
14.
vītahavyātmikā sā saṃvit saṃkalpajagatī iti
idam dṛśyam eva ca tat jagat anubhūtavatī
idam dṛśyam eva ca tat jagat anubhūtavatī
14.
That consciousness (saṃvit), whose very nature (ātman) was Vitahavya, experienced this phenomenal world, which was indeed that very world born of thought (saṃkalpa).
वीतहव्यो मनोमात्रं मनोहंत्वमिवैन्द्रियः ।
मनो जगदिदं कृत्स्नमन्यतानन्यते तु के ॥ १५ ॥
मनो जगदिदं कृत्स्नमन्यतानन्यते तु के ॥ १५ ॥
vītahavyo manomātraṃ manohaṃtvamivaindriyaḥ ,
mano jagadidaṃ kṛtsnamanyatānanyate tu ke 15
mano jagadidaṃ kṛtsnamanyatānanyate tu ke 15
15.
vītahavyaḥ manomātram manohaṃtvam iva aindriyaḥ
manaḥ jagat idam kṛtsnam anyatā ananyatā tu ke
manaḥ jagat idam kṛtsnam anyatā ananyatā tu ke
15.
vītahavyaḥ manomātram aindriyaḥ manohaṃtvam iva
idam kṛtsnam jagat manaḥ tu anyatā ananyatā ke
idam kṛtsnam jagat manaḥ tu anyatā ananyatā ke
15.
Vitahavya is pure consciousness (mind-only). He is like the destruction of the (conventional) mind (manohaṃtvam), even though he is an embodied being (aindriyaḥ) operating through the senses. This entire world is mind. So, what then are notions of difference (anyatā) and non-difference (ananyatā)?
अधिगतपरमार्थः क्षीणरागादिदोषः सकलमलविकारोपाधिसङ्गाद्यपेतः ।
चिरमनुसृतमन्तः स्वं स्वभावं विवेकी पदममलमनन्तं प्राप्तवान्शान्तशोकः ॥ १६ ॥
चिरमनुसृतमन्तः स्वं स्वभावं विवेकी पदममलमनन्तं प्राप्तवान्शान्तशोकः ॥ १६ ॥
adhigataparamārthaḥ kṣīṇarāgādidoṣaḥ sakalamalavikāropādhisaṅgādyapetaḥ ,
ciramanusṛtamantaḥ svaṃ svabhāvaṃ vivekī padamamalamanantaṃ prāptavānśāntaśokaḥ 16
ciramanusṛtamantaḥ svaṃ svabhāvaṃ vivekī padamamalamanantaṃ prāptavānśāntaśokaḥ 16
16.
adhigataparāmārthaḥ kṣīṇarāgādidoṣaḥ
sakalamalavikāropādhisangādyapetaḥ ciram
anusṛtam antaḥ svam svabhāvam vivekī
padam amalam anantam prāptavān śāntaśokaḥ
sakalamalavikāropādhisangādyapetaḥ ciram
anusṛtam antaḥ svam svabhāvam vivekī
padam amalam anantam prāptavān śāntaśokaḥ
16.
vivekī adhigataparāmārthaḥ kṣīṇarāgādidoṣaḥ
sakalamalavikāropādhisangādyapetaḥ
ciram antaḥ svam svabhāvam anusṛtam
śāntaśokaḥ amalam anantam padam prāptavān
sakalamalavikāropādhisangādyapetaḥ
ciram antaḥ svam svabhāvam anusṛtam
śāntaśokaḥ amalam anantam padam prāptavān
16.
A discerning person, having realized the supreme reality, with faults like attachment (rāga) diminished, and free from all impurities, transformations, limiting adjuncts (upādhi), and attachments, having long pursued his own intrinsic nature (svabhāva) within himself, attained the pure, infinite state, his sorrow having come to an end.
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 (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 (current chapter)
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