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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-3

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श्रीवसिष्ठ उवाच ।
भाविभूरितरङ्गाणां पयोवृन्दमिवाम्बुधौ ।
या चिद्वहत्यनन्तानि जगन्त्यनघ सो भवान् ॥ १ ॥
śrīvasiṣṭha uvāca ,
bhāvibhūritaraṅgāṇāṃ payovṛndamivāmbudhau ,
yā cidvahatyanantāni jagantyanagha so bhavān 1
1. śrīvasiṣṭhaḥ uvāca bhāvi bhūri taraṅgāṇām payaḥ vṛndam iva
ambudhau yā cit vahati anantāni jaganti anagha saḥ bhavān
1. śrīvasiṣṭhaḥ uvāca.
हे anagha,
ambudhau bhāvi bhūri taraṅgāṇām payaḥ vṛndam iva,
या cit anantāni jaganti vahati,
सः भवन् (असि).
1. Sri Vasishtha said: O faultless one, you are that consciousness which upholds infinite worlds, just as a mass of water holds countless future waves within the ocean.
भव भावनया मुक्तो भावाभावविवर्जितः ।
चिदात्मन्संस्थिताः केव वद ते वासनादयः ॥ २ ॥
bhava bhāvanayā mukto bhāvābhāvavivarjitaḥ ,
cidātmansaṃsthitāḥ keva vada te vāsanādayaḥ 2
2. bhava bhāvanayā muktaḥ bhāva abhāva vivarjitaḥ
cit ātman saṃsthitāḥ ke iva vada te vāsanā ādayaḥ
2. ātman bhāvanayā muktaḥ bhāva abhāva vivarjitaḥ bhava.
vada,
te vāsanā ādayaḥ saṃsthitāḥ ke iva.
2. Become free from conceptualization, devoid of both existence and non-existence. O consciousness-self (cidātman), tell me, what are these latent impressions (vāsanā) and similar tendencies that reside within you?
जीवोऽयं वासनादीदमिति चित्कचति स्वतः ।
इतरोक्त्यर्थयोरत्र कः प्रसङ्गोऽङ्ग कथ्यताम् ॥ ३ ॥
jīvo'yaṃ vāsanādīdamiti citkacati svataḥ ,
itaroktyarthayoratra kaḥ prasaṅgo'ṅga kathyatām 3
3. jīvaḥ ayam vāsanā ādi idam iti cit kacati svataḥ
itara ukti arthayoḥ atra kaḥ prasaṅgaḥ aṅga kathyatām
3. aṅga,
ayam jīvaḥ vāsanā ādi idam iti cit svataḥ kacati.
atra itara ukti arthayoḥ kaḥ prasaṅgaḥ kathyatām.
3. This individual soul (jīva), prompted by latent impressions (vāsanā), spontaneously shines forth as 'this' consciousness (cit). O dear one (aṅga), tell me, what relevance do the meanings of 'this' and 'that' have in this context?
महातरङ्गगम्भीरभासुरात्मचिदर्णवः ।
रामाभिधोर्मिस्तिमितः समसौम्योऽसि व्योमवत् ॥ ४ ॥
mahātaraṅgagambhīrabhāsurātmacidarṇavaḥ ,
rāmābhidhormistimitaḥ samasaumyo'si vyomavat 4
4. mahātaraṅgagambhīrabhāsurātmacidarṇavaḥ
rāmābhidhorūrmistimitaḥ sama saumyaḥ asi vyomavat
4. vyomavat mahātaraṅgagambhīrabhāsurātmacidarṇavaḥ rāmābhidhorūrmistimitaḥ sama saumyaḥ asi.
4. You are an ocean of consciousness (cidarṇava), profound and brilliant in your true nature (ātman) with mighty waves, yet tranquilized by the wave known as Rama, thereby becoming uniform, gentle, and like the sky (vyomavat).
यथा न भिन्नमनलादौष्ण्यं सौगन्ध्यमम्बुजात् ।
कार्ष्ण्यं कज्जलतः शौक्ल्यं हिमान्माधुर्यमिक्षुतः ॥ ५ ॥
yathā na bhinnamanalādauṣṇyaṃ saugandhyamambujāt ,
kārṣṇyaṃ kajjalataḥ śauklyaṃ himānmādhuryamikṣutaḥ 5
5. yathā na bhinnam analāt auṣṇyam saugandhyam ambujāt
kārṣṇyam kajjalataḥ śauklyam himāt mādhuryam ikṣutaḥ
5. yathā auṣṇyam analāt na bhinnam,
saugandhyam ambujāt,
kārṣṇyam kajjalataḥ,
śauklyam himāt,
mādhuryam ikṣutaḥ.
5. Just as heat is not different from fire, fragrance from a lotus, blackness from collyrium, whiteness from snow, or sweetness from sugarcane.
आलोकश्च प्रकाशाङ्गादनुभूतिस्तथा चितेः ।
जलाद्वीचिर्यथाऽभिन्ना चित्स्वभावात्तथा जगत् ॥ ६ ॥
ālokaśca prakāśāṅgādanubhūtistathā citeḥ ,
jalādvīciryathā'bhinnā citsvabhāvāttathā jagat 6
6. ālokaḥ ca prakāśāṅgāt anubhūtiḥ tathā citeḥ jalāt
vīciḥ yathā abhinnā cit-svabhāvāt tathā jagat
6. yathā prakāśāṅgāt ālokaḥ ca tathā citeḥ anubhūtiḥ
yathā jalāt vīciḥ abhinnā tathā cit-svabhāvāt jagat
6. Just as light (āloka) originates from a luminous source (prakāśāṅga), and similarly, experience (anubhūti) originates from consciousness (cit), so also is the world (jagat) not different from the intrinsic nature (svabhāva) of consciousness (cit), just as a wave is inseparable from water.
चितो न भिन्नोऽनुभवो भिन्नो नानुभवादहम् ।
न मत्तो भिद्यते जीवो न जीवाद्भिद्यते मनः ॥ ७ ॥
cito na bhinno'nubhavo bhinno nānubhavādaham ,
na matto bhidyate jīvo na jīvādbhidyate manaḥ 7
7. citaḥ na bhinnaḥ anubhavaḥ bhinnaḥ na anubhavāt aham
na mattaḥ bhidyate jīvaḥ na jīvāt bhidyate manaḥ
7. anubhavaḥ citaḥ na bhinnaḥ aham anubhavāt na bhinnaḥ
jīvaḥ mattaḥ na bhidyate manaḥ jīvāt na bhidyate
7. Experience (anubhava) is not different from consciousness (cit), and I (aham) am not different from experience (anubhava). The individual soul (jīva) is not separated from me, nor is the mind (manas) separated from the individual soul (jīva).
मनसो नेन्द्रियं भिन्नं पृथग्देहश्च नेन्द्रियात् ।
न शरीराज्जगद्भिन्नं जगतो नान्यदस्ति हि ॥ ८ ॥
manaso nendriyaṃ bhinnaṃ pṛthagdehaśca nendriyāt ,
na śarīrājjagadbhinnaṃ jagato nānyadasti hi 8
8. manasaḥ na indriyaṃ bhinnaṃ pṛthak dehaḥ ca na indriyāt
na śarīrāt jagat bhinnaṃ jagataḥ na anyat asti hi
8. indriyaṃ manasaḥ na bhinnaṃ dehaḥ ca indriyāt na pṛthak
jagat śarīrāt na bhinnaṃ jagataḥ anyat na asti hi
8. The senses (indriya) are not different from the mind (manas), and the body (deha) is not separate from the senses (indriya). The world (jagat) is not different from the body (śarīra), and indeed, there is nothing else apart from the world (jagat).
एवं प्रवर्तितमिदं महच्चक्रमिदं चिरम् ।
नच प्रवर्तितं किंचिन्न च शीघ्रं च नो चिरम् ॥ ९ ॥
evaṃ pravartitamidaṃ mahaccakramidaṃ ciram ,
naca pravartitaṃ kiṃcinna ca śīghraṃ ca no ciram 9
9. evam pravartitam idaṃ mahat cakram idaṃ ciram na
ca pravartitaṃ kiṃcit na ca śīghraṃ ca no ciram
9. evam idaṃ mahat cakram idaṃ ciram pravartitam ca
kiṃcit na pravartitam ca na śīghraṃ ca no ciram
9. Thus, this great cycle (cakra) has been set in motion for a long time. Yet, nothing is truly set in motion at all, neither quickly nor for a long time (i.e., it is timeless and motionless in ultimate reality).
स्ववेदनमनन्तं च सर्वमेवमखण्डितम् ।
विद्यते व्योमनि व्योम न कस्मिंश्चिन्न किंचन ॥ १० ॥
svavedanamanantaṃ ca sarvamevamakhaṇḍitam ,
vidyate vyomani vyoma na kasmiṃścinna kiṃcana 10
10. svavedanam anantam ca sarvam evam akhaṇḍitam
vidyate vyomani vyoma na kasmiñcit na kiñcana
10. svavedanam anantam ca akhaṇḍitam evam sarvam
vidyate vyomani vyoma na kasmiñcit na kiñcana
10. Self-awareness is infinite and undivided, and thus is everything. Just as space exists within space, nothing exists in anything else, nor is there anything whatsoever.
शून्यं शून्ये समुच्छूनं ब्रह्म ब्रह्मणि बृंहितम् ।
सत्यं विजृम्भते सत्ये पूर्णे पूर्णमिव स्थितम् ॥ ११ ॥
śūnyaṃ śūnye samucchūnaṃ brahma brahmaṇi bṛṃhitam ,
satyaṃ vijṛmbhate satye pūrṇe pūrṇamiva sthitam 11
11. śūnyam śūnye samucchūnam brahma brahmaṇi bṛmhitam
satyam vijṛmbhate satye pūrṇe pūrṇam iva sthitam
11. śūnyam śūnye samucchūnam brahma brahmaṇi bṛmhitam
satyam satye vijṛmbhate pūrṇam pūrṇe iva sthitam
11. The void is greatly expanded in the void; the absolute (brahman) is fully manifest in the absolute (brahman). Truth expands within truth, and the complete stands as if in the complete.
रूपालोकमनस्कारान्कुर्वन्नपि न किंचन ।
ज्ञः करोत्यनुपादेयान्न ज्ञस्यैव हि कर्तृता ॥ १२ ॥
rūpālokamanaskārānkurvannapi na kiṃcana ,
jñaḥ karotyanupādeyānna jñasyaiva hi kartṛtā 12
12. rūpālokamanaskārān kurvan api na kiñcana jñaḥ
karoti anupādeyāt na jñasya eva hi kartṛtā
12. jñaḥ rūpālokamanaskārān kurvan api anupādeyāt
kiñcana na karoti hi kartṛtā jñasya eva na
12. Even while engaging in the perception of forms and mental impressions, the knower (jña) does not do anything at all, because these are not things to be grasped. For indeed, doership does not belong to the knower (jña).
यदुपादेयबुद्ध्या च तद्दुःखाय सुखाय ते ।
भावाभावेन नादेयमकर्तृ सुखदुःखयोः ॥ १३ ॥
yadupādeyabuddhyā ca tadduḥkhāya sukhāya te ,
bhāvābhāvena nādeyamakartṛ sukhaduḥkhayoḥ 13
13. yat upādeya-buddhyā ca tat duḥkhāya sukhāya te
bhāva-abhāvena na ādeyam akartṛ sukha-duḥkhayoḥ
13. yat ca upādeya-buddhyā te tat duḥkhāya sukhāya
akartṛ sukha-duḥkhayoḥ bhāva-abhāvena na ādeyam
13. Whatever you approach with the intention of grasping or accepting, that leads to your sorrow and happiness. The non-doer (akartṛ) is not subject to happiness and sorrow; therefore, it is not to be grasped by the notions of existence and non-existence.
यथा नानाप्यनानैव खं खे खानीति वाग्गणः ।
सार्थकोऽप्यतिशून्यात्मा तथात्मजगतोः क्रमः ॥ १४ ॥
yathā nānāpyanānaiva khaṃ khe khānīti vāggaṇaḥ ,
sārthako'pyatiśūnyātmā tathātmajagatoḥ kramaḥ 14
14. yathā nānā api anānā eva kham khe khāni iti vāk gaṇaḥ
sārthakaḥ api atiśūnya ātmā tathā ātmajagatoḥ kramaḥ
14. yathā nānā api anānā eva vāk gaṇaḥ kham khe khāni iti
sārthakaḥ api atiśūnya ātmā tathā ātmajagatoḥ kramaḥ
14. Just as the various expressions "space (kham)", "in space (khe)", and "spaces (khani)" - though they appear manifold, are in reality non-manifold, and though they convey meaning, their essential nature is utterly void - similarly, such is the state of the self (ātman) and the world.
अन्तर्व्योमामलो बाह्ये सम्यगाचारचञ्चुरः ।
हर्षामर्षविकारेषु काष्ठलोष्टसमस्थितिः ॥ १५ ॥
antarvyomāmalo bāhye samyagācāracañcuraḥ ,
harṣāmarṣavikāreṣu kāṣṭhaloṣṭasamasthitiḥ 15
15. antarvyoma amalaḥ bāhye samyak ācāra cañcuraḥ
harṣa amarṣa vikāreṣu kāṣṭha loṣṭha sama sthitiḥ
15. antarvyoma amalaḥ bāhye samyak ācāra cañcuraḥ
harṣa amarṣa vikāreṣu kāṣṭha loṣṭha sama sthitiḥ
15. One who is internally as pure as space, externally adept in proper conduct, and who remains in a state of equipoise, like a log or a clod of earth, amidst the changes brought by joy and indignation.
य एवातितरां शत्रुः सत्वरं मारणोद्यतः ।
तमेवाकृत्रिमं मित्रं यः पश्यति स पश्यति ॥ १६ ॥
ya evātitarāṃ śatruḥ satvaraṃ māraṇodyataḥ ,
tamevākṛtrimaṃ mitraṃ yaḥ paśyati sa paśyati 16
16. yaḥ eva atitarām śatruḥ satvaram māraṇa udyataḥ
tam eva akṛtrimam mitram yaḥ paśyati saḥ paśyati
16. yaḥ eva atitarām śatruḥ satvaram māraṇa udyataḥ
tam eva akṛtrimam mitram yaḥ paśyati saḥ paśyati
16. Whoever sees even that very enemy who is excessively intent on killing as a natural, genuine friend – that person truly sees.
समूलकाषं कषति नदीतट इव द्रुमम् ।
यः सौहृदं मत्सरं च स हर्षामर्षदोषहा ॥ १७ ॥
samūlakāṣaṃ kaṣati nadītaṭa iva drumam ,
yaḥ sauhṛdaṃ matsaraṃ ca sa harṣāmarṣadoṣahā 17
17. samūlakāṣam kaṣati nadītaṭe iva drumam yaḥ
sauhṛdam matsaram ca saḥ harṣa amarṣa doṣa hā
17. yaḥ nadītaṭe drumam iva sauhṛdam ca matsaram ca samūlakāṣam kaṣati,
saḥ harṣa amarṣa doṣa hā
17. Whoever uproots attachments and envy (matsara) completely, just as a riverbank completely erodes a tree, that person eradicates the defects of joy (harṣa) and indignation (amarṣa).
रागद्वेषविकाराणां स्वरूपं चेन्न भाव्यते ।
ततः सन्तोऽप्यसद्रूपाः सेविता अप्यसेविताः ॥ १८ ॥
rāgadveṣavikārāṇāṃ svarūpaṃ cenna bhāvyate ,
tataḥ santo'pyasadrūpāḥ sevitā apyasevitāḥ 18
18. rāga-dveṣa-vikārāṇām svarūpam cet na bhāvyate |
tataḥ santaḥ api asat-rūpāḥ sevitāḥ api asevitāḥ ||
18. cet rāga-dveṣa-vikārāṇām svarūpam na bhāvyate,
tataḥ santaḥ api asat-rūpāḥ,
sevitāḥ api asevitāḥ.
18. If the true nature of the modifications stemming from attachment (rāga) and aversion (dveṣa) is not understood, then even good and virtuous people (santa) appear as unreal, and though they may be served, it is as if they were not served at all.
यस्य नाहंकृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते ॥ १९ ॥
yasya nāhaṃkṛto bhāvo buddhiryasya na lipyate ,
hatvāpi sa imāṃllokānna hanti na nibadhyate 19
19. yasya na ahaṃkṛtaḥ bhāvaḥ buddhiḥ yasya na lipyate
| hatvā api sa imān lokān na hanti na nibadhyate ||
19. yasya bhāvaḥ na ahaṃkṛtaḥ,
yasya buddhiḥ na lipyate,
saḥ imān lokān hatvā api,
na hanti,
na nibadhyate.
19. One whose inner disposition (bhāva) is not egoistic, and whose intellect (buddhi) is not attached, even if that person were to slay these worlds (lokān), they neither truly slay nor become bound.
यन्नास्ति तस्य सद्भावप्रतिपत्तिरुदाहृता ।
मायेति सा परिज्ञानादेव नश्यत्यसंशयम् ॥ २० ॥
yannāsti tasya sadbhāvapratipattirudāhṛtā ,
māyeti sā parijñānādeva naśyatyasaṃśayam 20
20. yat na asti tasya sat-bhāva-pratipattiḥ udāhṛtā
| māyā iti sā parijñānāt eva naśyati asaṃśayam ||
20. yat na asti,
tasya sat-bhāva-pratipattiḥ udāhṛtā.
sā māyā iti,
sā parijñānāt eva asaṃśayam naśyati.
20. The understanding that something non-existent possesses real existence (sad-bhāva) is declared to be illusion (māyā). This illusion (māyā) undoubtedly vanishes only through perfect knowledge.
निःस्नेहदीपवच्छान्तो यस्यान्तर्वासनाभरः ।
तेन चित्रकृतेनेव जितं ज्ञेनाविकारिणा ॥ २१ ॥
niḥsnehadīpavacchānto yasyāntarvāsanābharaḥ ,
tena citrakṛteneva jitaṃ jñenāvikāriṇā 21
21. niḥ-sneha-dīpa-vat śāntaḥ yasya antaḥ vāsanā-bharaḥ
| tena citra-kṛtena iva jitam jñena avikāriṇā ||
21. yasya antaḥ vāsanā-bharaḥ niḥ-sneha-dīpa-vat śāntaḥ,
tena avikāriṇā jñena citra-kṛtena iva jitam.
21. He whose inner burden of latent impressions is as tranquil as a lamp devoid of oil – by that unchangeable knower, it is conquered, as if by a painter.
यस्यानुपादेयमिदं समस्तं पदार्थजातं सदसद्दशासु ।
न दुःखदाहाय सुखाय नैव विमुक्त एवेह सजीव एव ॥ २२ ॥
yasyānupādeyamidaṃ samastaṃ padārthajātaṃ sadasaddaśāsu ,
na duḥkhadāhāya sukhāya naiva vimukta eveha sajīva eva 22
22. yasya anupādeyam idam samastam padārthajātam sat asat daśāsu
na duḥkhadāhāya sukhāya na eva vimuktaḥ eva iha sajīvaḥ eva
22. yasya idam samastam padārthajātam sat asat daśāsu duḥkhadāhāya na sukhāya na eva anupādeyam,
sajīvaḥ eva iha vimuktaḥ eva
22. For whom this entire collection of phenomena, whether in states of existence or non-existence, is considered inconsequential – neither causing suffering nor bringing happiness – that person is indeed liberated right here, even while still embodied.

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

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 (current chapter) 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