योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-6, chapter-117
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श्रीवसिष्ठ उवाच ।
भवतामादिपुरुष इक्ष्वाकुर्नाम भूपतिः ।
इक्ष्वाकुवंशप्रभव यथा मुक्तस्तथा श्रृणु ॥ १ ॥
भवतामादिपुरुष इक्ष्वाकुर्नाम भूपतिः ।
इक्ष्वाकुवंशप्रभव यथा मुक्तस्तथा श्रृणु ॥ १ ॥
śrīvasiṣṭha uvāca ,
bhavatāmādipuruṣa ikṣvākurnāma bhūpatiḥ ,
ikṣvākuvaṃśaprabhava yathā muktastathā śrṛṇu 1
bhavatāmādipuruṣa ikṣvākurnāma bhūpatiḥ ,
ikṣvākuvaṃśaprabhava yathā muktastathā śrṛṇu 1
1.
śrī-vasiṣṭha uvāca bhavatām ādi-puruṣaḥ ikṣvākuḥ nāma
bhūpatiḥ ikṣvāku-vaṃśa-prabhava yathā muktaḥ tathā śṛṇu
bhūpatiḥ ikṣvāku-vaṃśa-prabhava yathā muktaḥ tathā śṛṇu
1.
śrī-vasiṣṭha uvāca ikṣvāku-vaṃśa-prabhava,
bhavatām ādi-puruṣaḥ ikṣvākuḥ nāma bhūpatiḥ yathā muktaḥ tathā śṛṇu
bhavatām ādi-puruṣaḥ ikṣvākuḥ nāma bhūpatiḥ yathā muktaḥ tathā śṛṇu
1.
Venerable Vasiṣṭha said: Hear now, O scion of the Ikṣvāku lineage, how Ikṣvāku, your ancestor and king, attained liberation (mokṣa).
इक्ष्वाकुर्नाम भूपालः स्वराज्यं परिपालयन् ।
कदाचिदेकान्तगतो मनसा समचिन्तयत् ॥ २ ॥
कदाचिदेकान्तगतो मनसा समचिन्तयत् ॥ २ ॥
ikṣvākurnāma bhūpālaḥ svarājyaṃ paripālayan ,
kadācidekāntagato manasā samacintayat 2
kadācidekāntagato manasā samacintayat 2
2.
ikṣvākuḥ nāma bhūpālaḥ sva-rājyam paripālayan
kadācit ekānta-gataḥ manasā samacintayat
kadācit ekānta-gataḥ manasā samacintayat
2.
ikṣvākuḥ nāma bhūpālaḥ sva-rājyam paripālayan
kadācit ekānta-gataḥ manasā samacintayat
kadācit ekānta-gataḥ manasā samacintayat
2.
King Ikṣvāku, while governing his kingdom, once retired to a solitary place and contemplated within his mind.
जरामरणसंक्षोभसुखदुःखभ्रमस्थितेः ।
अस्य दृश्यप्रपञ्चस्य को हेतुः स्यादिति स्वयम् ॥ ३ ॥
अस्य दृश्यप्रपञ्चस्य को हेतुः स्यादिति स्वयम् ॥ ३ ॥
jarāmaraṇasaṃkṣobhasukhaduḥkhabhramasthiteḥ ,
asya dṛśyaprapañcasya ko hetuḥ syāditi svayam 3
asya dṛśyaprapañcasya ko hetuḥ syāditi svayam 3
3.
jarā-maraṇa-saṃkṣobha-sukha-duḥkha-bhrama-sthiteḥ
asya dṛśya-prapañcasya kaḥ hetuḥ syāt iti svayam
asya dṛśya-prapañcasya kaḥ hetuḥ syāt iti svayam
3.
svayam jarā-maraṇa-saṃkṣobha-sukha-duḥkha-bhrama-sthiteḥ
asya dṛśya-prapañcasya kaḥ hetuḥ syāt iti
asya dṛśya-prapañcasya kaḥ hetuḥ syāt iti
3.
He himself pondered: 'What could be the cause of this visible phenomenal world, which exists amidst the agitation of old age and death, and the delusion of pleasure and pain?'
जगतो न विवेदासौ कारणं चिन्तयन्नपि ।
अथैकदा पृच्छदसौ ब्रह्मलोकागतं मनुम् ॥ ४ ॥
अथैकदा पृच्छदसौ ब्रह्मलोकागतं मनुम् ॥ ४ ॥
jagato na vivedāsau kāraṇaṃ cintayannapi ,
athaikadā pṛcchadasau brahmalokāgataṃ manum 4
athaikadā pṛcchadasau brahmalokāgataṃ manum 4
4.
jagataḥ na viveda asau kāraṇam cintayan api
atha ekadā pṛcchat asau brahmalokāgatam manum
atha ekadā pṛcchat asau brahmalokāgatam manum
4.
asau cintayan api jagataḥ kāraṇam na viveda
atha ekadā asau brahmalokāgatam manum pṛcchat
atha ekadā asau brahmalokāgatam manum pṛcchat
4.
Even while contemplating, he did not understand the cause of the universe. Then, one day, he questioned Manu, who had arrived from Brahmaloka.
पूजितं स्वसभासंस्थं भगवन्तं प्रजापतिम् ।
इक्ष्वाकुरुवाच ।
मां योजयति धार्ष्ट्येन भगवन्करुणानिधे ॥ ५ ॥
इक्ष्वाकुरुवाच ।
मां योजयति धार्ष्ट्येन भगवन्करुणानिधे ॥ ५ ॥
pūjitaṃ svasabhāsaṃsthaṃ bhagavantaṃ prajāpatim ,
ikṣvākuruvāca ,
māṃ yojayati dhārṣṭyena bhagavankaruṇānidhe 5
ikṣvākuruvāca ,
māṃ yojayati dhārṣṭyena bhagavankaruṇānidhe 5
5.
pūjitam svasabhāsaṃstham bhagavantam prajāpatim ikṣvākuḥ
uvāca mām yojayati dhārṣṭyena bhagavan karuṇānidhe
uvāca mām yojayati dhārṣṭyena bhagavan karuṇānidhe
5.
ikṣvākuḥ svasabhāsaṃstham pūjitam bhagavantam prajāpatim uvāca bhagavan karuṇānidhe,
kām/kaḥ dhārṣṭyena mām yojayati?
kām/kaḥ dhārṣṭyena mām yojayati?
5.
Ikshvaku addressed the venerable Prajapati, who was honored and seated in his own assembly: 'O venerable one, O treasure of compassion, what impels me with such audacity (to ask this question)?'
भवत्प्रसाद एवायं भवन्तं प्रष्टुमञ्जसा ।
कुतः सर्गोऽयमायातः स्वरूपं चास्य कीदृशम् ॥ ६ ॥
कुतः सर्गोऽयमायातः स्वरूपं चास्य कीदृशम् ॥ ६ ॥
bhavatprasāda evāyaṃ bhavantaṃ praṣṭumañjasā ,
kutaḥ sargo'yamāyātaḥ svarūpaṃ cāsya kīdṛśam 6
kutaḥ sargo'yamāyātaḥ svarūpaṃ cāsya kīdṛśam 6
6.
bhavatprasādaḥ eva ayam bhavantam praṣṭum añjasā
kutaḥ sargaḥ ayam āyātaḥ svarūpam ca asya kīdṛśam
kutaḥ sargaḥ ayam āyātaḥ svarūpam ca asya kīdṛśam
6.
ayam bhavatprasādaḥ eva bhavantam añjasā praṣṭum
ayam sargaḥ kutaḥ āyātaḥ? asya svarūpam ca kīdṛśam?
ayam sargaḥ kutaḥ āyātaḥ? asya svarūpam ca kīdṛśam?
6.
Indeed, it is by your grace that I am able to question you directly. From where has this creation originated, and what is its intrinsic nature (svarūpa)?
कियदेतज्जगत्कस्य कदा केनेति कथ्यते ।
अहं कथं च विषमादस्मात्संसृतिविभ्रमात् ॥ ७ ॥
अहं कथं च विषमादस्मात्संसृतिविभ्रमात् ॥ ७ ॥
kiyadetajjagatkasya kadā keneti kathyate ,
ahaṃ kathaṃ ca viṣamādasmātsaṃsṛtivibhramāt 7
ahaṃ kathaṃ ca viṣamādasmātsaṃsṛtivibhramāt 7
7.
kiyat etat jagat kasya kadā kena iti kathyate
aham katham ca viṣamāt asmāt saṃsṛtivibhramāt
aham katham ca viṣamāt asmāt saṃsṛtivibhramāt
7.
idam jagat kiyat? kasya? kadā kena ca iti kathyate?
aham ca asmāt viṣamāt saṃsṛtivibhramāt katham (mucye)?
aham ca asmāt viṣamāt saṃsṛtivibhramāt katham (mucye)?
7.
How vast is this universe? To whom does it belong? When and by whom is it said to have been created? And how can I be freed from this perilous delusion of repeated existence (saṃsāra)?
विमुच्येय घनास्तीर्णाज्जालादिव विहंगमः ।
मनुरुवाच ।
अहो नु चिरकालेन विवेके सुविकासिनि ॥ ८ ॥
मनुरुवाच ।
अहो नु चिरकालेन विवेके सुविकासिनि ॥ ८ ॥
vimucyeya ghanāstīrṇājjālādiva vihaṃgamaḥ ,
manuruvāca ,
aho nu cirakālena viveke suvikāsini 8
manuruvāca ,
aho nu cirakālena viveke suvikāsini 8
8.
vimucyeya ghanāstīrṇāt jālāt iva vihaṅgamaḥ
manuḥ uvāca aho nu cirakālena viveke suvikāsini
manuḥ uvāca aho nu cirakālena viveke suvikāsini
8.
vimucyeya ghanāstīrṇāt jālāt iva vihaṅgamaḥ
manuḥ uvāca aho nu cirakālena viveke suvikāsini
manuḥ uvāca aho nu cirakālena viveke suvikāsini
8.
I wish to be freed from this densely spread net, just like a bird. Manu then said, 'Oh, after such a long time, and with discernment (viveka) having become so well-developed...'
वितथानर्थविच्छेत्ता सारः प्रश्नस्त्वया कृतः ।
यदिदं दृश्यते किंचित्तन्नास्ति नृप किंचन ॥ ९ ॥
यदिदं दृश्यते किंचित्तन्नास्ति नृप किंचन ॥ ९ ॥
vitathānarthavicchettā sāraḥ praśnastvayā kṛtaḥ ,
yadidaṃ dṛśyate kiṃcittannāsti nṛpa kiṃcana 9
yadidaṃ dṛśyate kiṃcittannāsti nṛpa kiṃcana 9
9.
vitathānarthavicchettā sāraḥ praśnaḥ tvayā kṛtaḥ
yat idam dṛśyate kiṃcit tat na asti nṛpa kiṃcana
yat idam dṛśyate kiṃcit tat na asti nṛpa kiṃcana
9.
tvayā sāraḥ vitathānarthavicchettā praśnaḥ kṛtaḥ
nṛpa yat idam kiṃcit dṛśyate tat na kiṃcana asti
nṛpa yat idam kiṃcit dṛśyate tat na kiṃcana asti
9.
You have asked a profound question, one that cuts through meaningless falsehoods. O king, whatever little is perceived (as existing) here, that simply does not exist.
यथा गन्धर्वनगरं यथा वारि मरुस्थले ।
यत्तु नो दृश्यते किंचित्तन्न किंचिदिव स्थितम् ॥ १० ॥
यत्तु नो दृश्यते किंचित्तन्न किंचिदिव स्थितम् ॥ १० ॥
yathā gandharvanagaraṃ yathā vāri marusthale ,
yattu no dṛśyate kiṃcittanna kiṃcidiva sthitam 10
yattu no dṛśyate kiṃcittanna kiṃcidiva sthitam 10
10.
yathā gandharvanagaram yathā vāri marusthale yat
tu na dṛśyate kiṃcit tat na kiṃcit iva sthitam
tu na dṛśyate kiṃcit tat na kiṃcit iva sthitam
10.
yathā gandharvanagaram yathā vāri marusthale tu
yat kiṃcit na dṛśyate tat na kiṃcit iva sthitam
yat kiṃcit na dṛśyate tat na kiṃcit iva sthitam
10.
Just as a city of celestial musicians (gandharvanagara) or water in a desert (is an illusion), similarly, that which is not seen at all is established as not being a mere nothing (but as existing).
मनःषष्ठेन्द्रियातीतं यत्स्यादपि न किंचन ।
अविनाशं तदस्तीह तत्सदात्मेति कथ्यते ॥ ११ ॥
अविनाशं तदस्तीह तत्सदात्मेति कथ्यते ॥ ११ ॥
manaḥṣaṣṭhendriyātītaṃ yatsyādapi na kiṃcana ,
avināśaṃ tadastīha tatsadātmeti kathyate 11
avināśaṃ tadastīha tatsadātmeti kathyate 11
11.
manaḥṣaṣṭhendriyātītam yat syāt api na kiṃcana
avināśam tat asti iha tat sadā ātma iti kathyate
avināśam tat asti iha tat sadā ātma iti kathyate
11.
yat manaḥṣaṣṭhendriyātītam syāt api na kiṃcana
tat avināśam iha asti tat sadā ātma iti kathyate
tat avināśam iha asti tat sadā ātma iti kathyate
11.
That which transcends the mind and the six senses (counting the mind as the sixth), and which may even seem to be nothing at all, that imperishable reality truly exists here. That is always referred to as the Self (ātman).
इयं तु सर्वदृश्याढ्या राजन्सर्गपरंपरा ।
तस्मिन्नेव महादर्शे प्रतिबिम्बमुपागता ॥ १२ ॥
तस्मिन्नेव महादर्शे प्रतिबिम्बमुपागता ॥ १२ ॥
iyaṃ tu sarvadṛśyāḍhyā rājansargaparaṃparā ,
tasminneva mahādarśe pratibimbamupāgatā 12
tasminneva mahādarśe pratibimbamupāgatā 12
12.
iyam tu sarvadṛśyāḍhyā rājan sargaparaṃparā
tasmin eva mahādarśe pratibimbam upāgatā
tasmin eva mahādarśe pratibimbam upāgatā
12.
iyam tu rājan sarvadṛśyāḍhyā sargaparaṃparā
tasmin eva mahādarśe pratibimbam upāgatā
tasmin eva mahādarśe pratibimbam upāgatā
12.
O King, this entire succession of creations, abundant with all visible phenomena, is merely a reflection (pratibimba) manifested in that very great mirror.
भाः स्वभावसमुत्पन्ना ब्रह्मस्फुरणशक्तयः ।
काश्चिद्ब्रह्माण्डतां यान्ति काश्चिद्गच्छन्ति भूतताम् ॥ १३ ॥
काश्चिद्ब्रह्माण्डतां यान्ति काश्चिद्गच्छन्ति भूतताम् ॥ १३ ॥
bhāḥ svabhāvasamutpannā brahmasphuraṇaśaktayaḥ ,
kāścidbrahmāṇḍatāṃ yānti kāścidgacchanti bhūtatām 13
kāścidbrahmāṇḍatāṃ yānti kāścidgacchanti bhūtatām 13
13.
bhāḥ svabhāvasamutpannāḥ brahmasphuraṇaśaktayaḥ
kāścit brahmāṇḍatām yānti kāścit gacchanti bhūtatām
kāścit brahmāṇḍatām yānti kāścit gacchanti bhūtatām
13.
bhāḥ svabhāvasamutpannāḥ brahmasphuraṇaśaktayaḥ
kāścit brahmāṇḍatām yānti kāścit bhūtatām gacchanti
kāścit brahmāṇḍatām yānti kāścit bhūtatām gacchanti
13.
These luminosities, born from their own intrinsic nature (svabhāva), are the potencies (śakti) of Brahman's (brahman) manifestation. Some of them attain the state of being a universe, while others become the fundamental elements (bhūta).
अन्यास्त्वन्यत्वमायान्ति भवत्येवं जगत्स्थितिः ।
न बन्धोऽस्ति न मोक्षोऽस्ति ब्रह्मैवास्ति निरामयम् ।
नैकमस्ति न च द्वित्वं संवित्सारं विजृम्भते ॥ १४ ॥
न बन्धोऽस्ति न मोक्षोऽस्ति ब्रह्मैवास्ति निरामयम् ।
नैकमस्ति न च द्वित्वं संवित्सारं विजृम्भते ॥ १४ ॥
anyāstvanyatvamāyānti bhavatyevaṃ jagatsthitiḥ ,
na bandho'sti na mokṣo'sti brahmaivāsti nirāmayam ,
naikamasti na ca dvitvaṃ saṃvitsāraṃ vijṛmbhate 14
na bandho'sti na mokṣo'sti brahmaivāsti nirāmayam ,
naikamasti na ca dvitvaṃ saṃvitsāraṃ vijṛmbhate 14
14.
anyāḥ tu anyatvam āyānti bhavati evam
jagatsthitiḥ na bandhaḥ asti na mokṣaḥ
asti brahma eva asti nirāmayam na ekam
asti na ca dvitvam saṃvitsāram vijṛmbhate
jagatsthitiḥ na bandhaḥ asti na mokṣaḥ
asti brahma eva asti nirāmayam na ekam
asti na ca dvitvam saṃvitsāram vijṛmbhate
14.
anyāḥ tu anyatvam āyānti evam jagatsthitiḥ
bhavati bandhaḥ na asti mokṣaḥ na
asti nirāmayam brahma eva asti ekam na
asti ca dvitvam na saṃvitsāram vijṛmbhate
bhavati bandhaḥ na asti mokṣaḥ na
asti nirāmayam brahma eva asti ekam na
asti ca dvitvam na saṃvitsāram vijṛmbhate
14.
Still others assume different forms; thus is the cosmic order established. There is no bondage (bandha), nor is there liberation (mokṣa); only the faultless Brahman (brahman) exists. There is neither unity nor duality; the essence of pure consciousness (saṃvit) alone manifests universally.
एकं यथा स्फुरति वारि तरङ्गभङ्गैरेवं परिस्फुरति चिन्न च किंचिदेव ।
त्वं बन्धमोक्षकलने प्रविमुच्य दूरे स्वस्थो भवाऽभवभयोऽभयसार एव ॥ १५ ॥
त्वं बन्धमोक्षकलने प्रविमुच्य दूरे स्वस्थो भवाऽभवभयोऽभयसार एव ॥ १५ ॥
ekaṃ yathā sphurati vāri taraṅgabhaṅgairevaṃ parisphurati cinna ca kiṃcideva ,
tvaṃ bandhamokṣakalane pravimucya dūre svastho bhavā'bhavabhayo'bhayasāra eva 15
tvaṃ bandhamokṣakalane pravimucya dūre svastho bhavā'bhavabhayo'bhayasāra eva 15
15.
ekam yathā sphurati vāri taraṅgabhaṅgaiḥ
evam parisphurati cit na ca kiñcit eva
tvam bandhamokṣakalane pravimucya dūre
svasthaḥ bhava abhavabhayaḥ abhayasāraḥ eva
evam parisphurati cit na ca kiñcit eva
tvam bandhamokṣakalane pravimucya dūre
svasthaḥ bhava abhavabhayaḥ abhayasāraḥ eva
15.
yathā ekam vāri taraṅgabhaṅgaiḥ sphurati
evam cit parisphurati ca kiñcit na eva
tvam bandhamokṣakalane dūre pravimucya
svasthaḥ abhavabhayaḥ abhayasāraḥ eva bhava
evam cit parisphurati ca kiñcit na eva
tvam bandhamokṣakalane dūre pravimucya
svasthaḥ abhavabhayaḥ abhayasāraḥ eva bhava
15.
Just as a single body of water appears through wave formations, so too does pure consciousness (cit) manifest fully, and indeed, nothing else exists. Therefore, you should entirely abandon the concepts of bondage (bandha) and liberation (mokṣa), remain unattached, be established in your true self (svastha), free from the fear of birth and death, and become the very essence of fearlessness (abhaya).
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
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
Chapter 114
Chapter 115
Chapter 116
Chapter 117 (current chapter)
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