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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-113

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श्रीराम उवाच ।
मिथ्यानरप्रसङ्गेन किं मायापुरुषः प्रभो ।
कथितोऽयं त्वया व्योमरक्षण च किमुच्यते ॥ १ ॥
śrīrāma uvāca ,
mithyānaraprasaṅgena kiṃ māyāpuruṣaḥ prabho ,
kathito'yaṃ tvayā vyomarakṣaṇa ca kimucyate 1
1. śrīrāma uvāca mithyānaraprasaṅgena kim māyāpuruṣaḥ
prabho kathitaḥ ayam tvayā vyomarakaṣṇa ca kim ucyate
1. śrīrāma uvāca.
prabho,
mithyānaraprasaṅgena ayam māyāpuruṣaḥ kim kathitaḥ tvayā? vyomarakaṣṇa ca kim ucyate?
1. Śrī Rāma said: "O Lord, what is this 'illusionary person' (māyā-puruṣa) that you have described in the context of a false man? And what is meant by 'protecting the sky' (vyomarakaṣṇa)?"
श्रीवसिष्ठ उवाच ।
श्रृणु राम यथाभूतमेतत्प्रकटयामि ते ।
मिथ्यापुरुषवृत्तान्तकथा या कथिताधुना ॥ २ ॥
śrīvasiṣṭha uvāca ,
śrṛṇu rāma yathābhūtametatprakaṭayāmi te ,
mithyāpuruṣavṛttāntakathā yā kathitādhunā 2
2. śrīvasiṣṭha uvāca śṛṇu rāma yathābhūtam etat prakaṭayāmi
te mithyāpuruṣavṛttāntakathā yā kathitā adhunā
2. śrīvasiṣṭha uvāca.
rāma śṛṇu.
adhunā yā mithyāpuruṣavṛttāntakathā kathitā,
etat yathābhūtam te prakaṭayāmi.
2. Śrī Vasiṣṭha said: Listen, Rama, I shall now reveal to you the true nature of this matter, concerning the story of the illusory person's conduct that has just been recounted.
मायायन्त्रमयः प्रोक्तो यः पुमान्रघुनन्दन ।
एनं त्वं तमहंकारं विद्धि शून्याम्बरोत्थितम् ॥ ३ ॥
māyāyantramayaḥ prokto yaḥ pumānraghunandana ,
enaṃ tvaṃ tamahaṃkāraṃ viddhi śūnyāmbarotthitam 3
3. māyāyantramayaḥ proktaḥ yaḥ pumān raghunandana
enam tvam tam ahaṅkāram viddhi śūnyāmbarotthitam
3. raghunandana,
yaḥ pumān māyāyantramayaḥ proktaḥ,
enam tam tvam śūnyāmbarotthitam ahaṅkāram viddhi.
3. O scion of Raghu, know that person (puruṣa) who was described as being constituted by the machine of illusion (māyā) to be the ego (ahaṅkāra) that has arisen from the void of space.
यस्मिन्नाकाशकोशेऽस्मिन्साधो जगदिदं स्थितम् ।
तदनन्तमसच्छून्यं सर्गादौ भवति स्वयम् ॥ ४ ॥
yasminnākāśakośe'sminsādho jagadidaṃ sthitam ,
tadanantamasacchūnyaṃ sargādau bhavati svayam 4
4. yasmin ākāśakośe asmin sādho jagat idam sthitam
tat anantam asat śūnyam sargādau bhavati svayam
4. sādho,
yasmin asmin ākāśakośe idam jagat sthitam,
tat anantam asat śūnyam svayam sargādau bhavati.
4. O good one, this entire universe (jagat) is situated within this sheath of space. At the beginning of creation, that infinite, non-existent, void state manifests by itself.
अन्तःस्थितसुदुर्लक्ष्यब्रह्म व्योम्नोऽथ शब्दवत् ।
तस्मादुदेत्यहंकारः पूर्वं स्पन्द इवानिलात् ॥ ५ ॥
antaḥsthitasudurlakṣyabrahma vyomno'tha śabdavat ,
tasmādudetyahaṃkāraḥ pūrvaṃ spanda ivānilāt 5
5. antaḥsthitasudurlakṣyabrahma vyomnaḥ atha śabdavat
tasmāt udeti ahaṅkāraḥ pūrvam spandaḥ iva anilāt
5. (yathā) vyomnaḥ śabdavat,
(tathā) antaḥsthitasudurlakṣyabrahma (vyomnaḥ udety eva).
atha tasmāt (brahmaṇaḥ) pūrvam anilāt spandaḥ iva ahaṅkāraḥ udeti.
5. The supremely subtle (brahman), residing within and exceedingly difficult to perceive, (manifests) from space, just as sound (śabda) (emerges from space). Then, from that (brahman), the ego (ahaṅkāra) arises first, like a vibration (spanda) from the wind (anila).
वृद्धिं यातः स गगने कल्पयत्यात्मतां गतः ।
अनात्मात्माभिधानेन तेनासौ यतते ततः ॥ ६ ॥
vṛddhiṃ yātaḥ sa gagane kalpayatyātmatāṃ gataḥ ,
anātmātmābhidhānena tenāsau yatate tataḥ 6
6. vṛddhim yātaḥ saḥ gagane kalpayati ātmatām gataḥ
anātman ātman abhidhānenā tena asau yatate tataḥ
6. saḥ vṛddhim yātaḥ gagane ātmatām gataḥ (san) kalpayati.
tena anātman ātman abhidhānenā asau tataḥ yatate.
6. Having grown, that [illusory self] in the expanse [of consciousness] conceives of itself as having attained selfhood. Therefore, through the designation of the non-self as the self (ātman), it strives.
अनात्मात्मैकरक्षार्थं देहान्नानाविधानसौ ।
भूयोभूयो विनाशेऽपि सृजत्याकुलतां गतः ॥ ७ ॥
anātmātmaikarakṣārthaṃ dehānnānāvidhānasau ,
bhūyobhūyo vināśe'pi sṛjatyākulatāṃ gataḥ 7
7. anātman ātman eka rakṣā artham dehān nānāvidhān
asau bhūyaḥ bhūyaḥ vināśe api sṛjati ākulatām gataḥ
7. asau ākulatām gataḥ (san) anātman ātman eka rakṣā artham nānāvidhān dehān vināśe api bhūyaḥ bhūyaḥ sṛjati.
7. Driven by agitation, that [illusory self] repeatedly creates various kinds of bodies for the sole purpose of protecting its self (ātman) – which it mistakenly identifies with the non-self (anātman) – even amidst their destruction.
स एव मायापुरुषो मिथ्यापुरुष एव सः ।
असदेवोदितो व्यर्थोऽप्यहंकारो हि मायया ॥ ८ ॥
sa eva māyāpuruṣo mithyāpuruṣa eva saḥ ,
asadevodito vyartho'pyahaṃkāro hi māyayā 8
8. saḥ eva māyāpuruṣaḥ mithyāpuruṣaḥ eva saḥ asat
eva uditaḥ vyarthaḥ api ahaṅkāraḥ hi māyayā
8. saḥ eva māyāpuruṣaḥ,
saḥ eva mithyāpuruṣaḥ.
hi,
asat eva,
vyarthaḥ api ahaṅkāraḥ māyayā uditaḥ.
8. That very [illusory self] is an illusory person (māyāpuruṣa); indeed, it is a false person (puruṣa). For that ego (ahaṅkāra), being unreal (asat) and useless, has certainly arisen through illusion (māyā).
कूपकुण्डचतुःशालकुम्भादीन्देहकानसौ ।
कृत्वा रक्षित आत्मेति याति तद्व्योम्नि भावनम् ॥ ९ ॥
kūpakuṇḍacatuḥśālakumbhādīndehakānasau ,
kṛtvā rakṣita ātmeti yāti tadvyomni bhāvanam 9
9. kūpa kuṇḍa catuḥśāla kumbha ādīn dehakān asau
kṛtvā rakṣitaḥ ātmā iti yāti tat vyomni bhāvanam
9. asau kūpa kuṇḍa catuḥśāla kumbha ādīn dehakān kṛtvā,
ātmā iti rakṣitaḥ (iti matvā),
tat vyomni bhāvanam yāti.
9. That [illusory self], having fashioned container-bodies like wells, ponds, four-room houses, pots, and so on, declares them to be 'the self (ātman)' and thus protected. It then proceeds to conceive of this [false self] within that [earlier mentioned] expanse [of consciousness].
अहंकारस्य तस्यास्य नामानीमानि राघव ।
श्रृणु यैर्जगदाकारविभ्रमैर्मोहयत्यसौ ॥ १० ॥
ahaṃkārasya tasyāsya nāmānīmāni rāghava ,
śrṛṇu yairjagadākāravibhramairmohayatyasau 10
10. ahaṅkārasya tasya asya nāmāni imāni rāghava
śṛṇu yaiḥ jagadākāravibhramaiḥ mohayati asau
10. rāghava tasya asya ahaṅkārasya imāni nāmāni
śṛṇu yaiḥ asau jagadākāravibhramaiḥ mohayati
10. O Rāghava, listen to these names of that ego (ahaṅkāra), by which it creates delusion through the world's illusory forms.
जीवो बुद्धिर्मनश्चित्तं माया प्रकृतिरित्यपि ।
संकल्पः कलना कालः कला चेत्यपि विश्रुतैः ॥ ११ ॥
jīvo buddhirmanaścittaṃ māyā prakṛtirityapi ,
saṃkalpaḥ kalanā kālaḥ kalā cetyapi viśrutaiḥ 11
11. jīvaḥ buddhiḥ manaḥ cittam māyā prakṛtiḥ iti api
saṅkalpaḥ kalanā kālaḥ kalā ca iti api viśrutaiḥ
11. (asau) jīvaḥ buddhiḥ manaḥ cittam māyā prakṛtiḥ iti api,
saṅkalpaḥ kalanā kālaḥ kalā ca iti api viśrutaiḥ (nāmabhiḥ).
11. It is also known by these well-known [names]: individual soul (jīva), intellect, mind, consciousness, cosmic illusion (māyā), primordial nature (prakṛti), as well as resolve, apprehension, time, and its parts.
एवमाद्यैस्तथान्यैश्च नामभिर्बहुतां गतैः ।
सहस्ररूपोऽहंकारः कल्पितार्थैर्विजृम्भते ॥ १२ ॥
evamādyaistathānyaiśca nāmabhirbahutāṃ gataiḥ ,
sahasrarūpo'haṃkāraḥ kalpitārthairvijṛmbhate 12
12. evamādyaiḥ tathā anyaiḥ ca nāmabhiḥ bahutām gataiḥ
sahasrarūpaḥ ahaṅkāraḥ kalpitārthaiḥ vijṛmbhate
12. evamādyaiḥ tathā anyaiḥ ca bahutām gataiḥ nāmabhiḥ
sahasrarūpaḥ ahaṅkāraḥ kalpitārthaiḥ vijṛmbhate
12. Thus, by these and other such names, which have taken on manifold forms, the ego (ahaṅkāra), having a thousand aspects, expands through imagined concepts.
भूताकाशे तते शून्ये जगन्निर्भित्ति निश्चितम् ।
सुखदुःखान्यनुभवन्मिथ्यैव पुरुषः स्थितः ॥ १३ ॥
bhūtākāśe tate śūnye jagannirbhitti niścitam ,
sukhaduḥkhānyanubhavanmithyaiva puruṣaḥ sthitaḥ 13
13. bhūtākāśe tate śūnye jagat nirbhitti niścitam
sukhaduḥkhāni anubhavan mithyā eva puruṣaḥ sthitaḥ
13. niścitam tate śūnye bhūtākāśe jagat nirbhitti (asti).
sukhaduḥkhāni anubhavan puruṣaḥ mithyā eva sthitaḥ.
13. Certainly, in the vast, empty elemental space (bhūtākāśa), the world is without any support. The conscious being (puruṣa), experiencing joys and sorrows, is situated as a mere illusion.
यथैव मिथ्यापुरुषो रक्षन्व्योमात्मशङ्कया ।
घटाकाशादिषु क्लिष्ट एवं मा क्लेशवान्भव ॥ १४ ॥
yathaiva mithyāpuruṣo rakṣanvyomātmaśaṅkayā ,
ghaṭākāśādiṣu kliṣṭa evaṃ mā kleśavānbhava 14
14. yathā eva mithyāpuruṣaḥ rakṣan vyomātmaśaṅkayā
ghaṭākāśādiṣu kliṣṭaḥ evam mā kleśavān bhava
14. yathā eva mithyāpuruṣaḥ vyomātmaśaṅkayā ghaṭākāśādiṣu rakṣan kliṣṭaḥ,
evam [tvam] mā kleśavān bhava
14. Just as a deluded person, fearing for the self (ātman) of space (vyoman), becomes distressed about the space within pots and similar things, in the same way, do not become afflicted.
आकाशादपि विस्तीर्णः शुद्धः सूक्ष्मः शिवः शुभः ।
य आत्मा स कथं केन गृह्यते रक्ष्यतेऽथवा ॥ १५ ॥
ākāśādapi vistīrṇaḥ śuddhaḥ sūkṣmaḥ śivaḥ śubhaḥ ,
ya ātmā sa kathaṃ kena gṛhyate rakṣyate'thavā 15
15. ākāśāt api vistīrṇaḥ śuddhaḥ sūkṣmaḥ śivaḥ śubhaḥ
yaḥ ātmā saḥ katham kena gṛhyate rakṣyate athavā
15. yaḥ ātmā ākāśāt api vistīrṇaḥ śuddhaḥ sūkṣmaḥ śivaḥ śubhaḥ [asti],
saḥ katham kena gṛhyate athavā rakṣyate?
15. How can that self (ātman), which is more expansive than space (ākāśa), pure, subtle, benevolent, and auspicious, be grasped or protected by anyone?
हृदयाकाशमात्रस्य शरीरक्षयसंक्षये ।
व्यर्थं भूतानि शोचन्ति नष्ट आत्मेति शङ्कया ॥ १६ ॥
hṛdayākāśamātrasya śarīrakṣayasaṃkṣaye ,
vyarthaṃ bhūtāni śocanti naṣṭa ātmeti śaṅkayā 16
16. hṛdayākāśamātrasya śarīrakṣayasaṃkṣaye vyartham
bhūtāni śocanti naṣṭaḥ ātmā iti śaṅkayā
16. hṛdayākāśamātrasya śarīrakṣayasaṃkṣaye [sati],
bhūtāni "ātmā naṣṭaḥ" iti śaṅkayā vyartham śocanti
16. When the body perishes and is destroyed, people lament in vain, fearing, "the self (ātman) that resides in the mere space of the heart is lost."
घटादिषु प्रणष्टेषु यथाकाशाद्यखण्डितम् ।
तथा देहेषु नष्टेषु देही नित्यमलेपकः ॥ १७ ॥
ghaṭādiṣu praṇaṣṭeṣu yathākāśādyakhaṇḍitam ,
tathā deheṣu naṣṭeṣu dehī nityamalepakaḥ 17
17. ghaṭādiṣu praṇaṣṭeṣu yathā ākāśādi akhaṇḍitam
tathā deheṣu naṣṭeṣu dehī nityam alepakaḥ
17. yathā ghaṭādiṣu praṇaṣṭeṣu [satsu] ākāśādi akhaṇḍitam [bhavati],
tathā deheṣu naṣṭeṣu [satsu] dehī nityam alepakaḥ [bhavati]
17. Just as space (ākāśa) and the like remain undivided when pots and similar objects are completely destroyed, similarly, when bodies are destroyed, the embodied self (ātman) remains eternally unattached.
शुद्धश्चिन्मात्र आत्मायमाकाशादप्यणोरणुः ।
स्वानुभूत्यंशमात्रं हि खवद्राम न नश्यति ॥ १८ ॥
śuddhaścinmātra ātmāyamākāśādapyaṇoraṇuḥ ,
svānubhūtyaṃśamātraṃ hi khavadrāma na naśyati 18
18. śuddhaḥ cit-mātraḥ ātmā ayam ākāśāt api aṇoḥ aṇuḥ |
sva-anubhūti-aṃśa-mātram hi kha-vat rāma na naśyati || 18 ||
18. rāma,
ayam śuddhaḥ cit-mātraḥ aṇoḥ api ākāśāt aṇuḥ ātmā,
hi sva-anubhūti-aṃśa-mātram kha-vat na naśyati.
18. This pure, consciousness-only (cit-mātra) Self (ātman) is subtler than even the subtle ether; it is merely a part of one's own direct experience and, like space, O Rama, it truly does not perish.
न जायते न म्रियते क्वचित्किंचित्कदाचन ।
जगद्विवर्तरूपेण केवलं ब्रह्म जृम्भते ॥ १९ ॥
na jāyate na mriyate kvacitkiṃcitkadācana ,
jagadvivartarūpeṇa kevalaṃ brahma jṛmbhate 19
19. na jāyate na mriyate kvacit kiṃcit kadācana | jagat
vivarta-rūpeṇa kevalam brahma jṛmbhate || 19 ||
19. kvacit kadācana kiṃcit na jāyate,
na mriyate.
kevalam brahma jagat vivarta-rūpeṇa jṛmbhate.
19. Nothing is ever born or dies anywhere, at any time. Only Brahman expands in the form of the world's manifestation (vivarta).
सत्यमेकं पदं शान्तमादिमध्यान्तवर्जितम् ।
भावाभावविनिर्मुक्तमिति मत्वा सुखी भव ॥ २० ॥
satyamekaṃ padaṃ śāntamādimadhyāntavarjitam ,
bhāvābhāvavinirmuktamiti matvā sukhī bhava 20
20. satyam ekam padam śāntam ādi-madhya-anta-varjitam |
bhāva-abhāva-vinirmuktam iti matvā sukhī bhava || 20 ||
20. (etat) satyam ekam padam śāntam ādi-madhya-anta-varjitam,
bhāva-abhāva-vinirmuktam iti matvā sukhī bhava.
20. Considering this one reality to be peaceful, devoid of beginning, middle, or end, and liberated from existence and non-existence – knowing this, be happy.
सर्वापदां निलयमध्रुवमस्वतन्त्रमासन्नपातमविवेकमनार्यमज्ञम् ।
बोधादहंकृतिपदं सकलं विमुच्य शेषे सुबद्धपदमुत्तमतां प्रयासि ॥ २१ ॥
sarvāpadāṃ nilayamadhruvamasvatantramāsannapātamavivekamanāryamajñam ,
bodhādahaṃkṛtipadaṃ sakalaṃ vimucya śeṣe subaddhapadamuttamatāṃ prayāsi 21
21. sarva-āpadām nilayam adhruvam a-svatantram
āsanna-pātam a-vivekam an-āryam ajñam |
bodhāt ahaṃkṛti-padam sakalam vimucya śeṣe
su-baddha-padam uttama-tām prayāsi || 21 ||
21. (he) bodhāt sarva-āpadām nilayam,
adhruvam,
a-svatantram,
āsanna-pātam,
a-vivekam,
an-āryam,
ajñam,
sakalam ahaṃkṛti-padam vimucya,
śeṣe su-baddha-padam uttama-tām prayāsi.
21. Having cast off, through true knowledge (bodha), this entire realm of ego (ahaṃkṛti-padam) which is the abode of all misfortunes, impermanent, dependent, prone to imminent fall, unwise, ignoble, and ignorant, you attain supreme excellence in the remaining steadfast state.

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vairāgya prakaraṇa

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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) (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 (current chapter) 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