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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-48

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श्रीवसिष्ठ उवाच ।
यत्रानुदितरूपात्म सर्वमस्तीदमाततम् ।
मयूर इव बीजेऽन्तस्तदहंतादिगादि च ॥ १ ॥
śrīvasiṣṭha uvāca ,
yatrānuditarūpātma sarvamastīdamātatam ,
mayūra iva bīje'ntastadahaṃtādigādi ca 1
1. śrīvasiṣṭhaḥ uvāca | yatra anudita-rūpa-ātman sarvam asti
idam ātatam | mayūraḥ iva bīje antaḥ tat ahaṃtā-ādi-gādi ca
1. śrīvasiṣṭhaḥ uvāca.
yatra anudita-rūpa-ātman (brahmaṇi) idam sarvam ātatam asti.
tat mayūraḥ iva bīje antaḥ (tiṣṭhati).
(evam) tat (brahma) ca ahaṃtā-ādi-gādi (utpādayati).
1. Śrī Vasiṣṭha said: In that (Supreme Self or brahman) whose true nature (ātman) is unmanifested form, all this (world), which is expanded (ātatam), exists. Just as a peacock (mayūraḥ) implicitly exists within a seed (bīje antaḥ), similarly that (Supreme Self) is also the source of ego (ahaṃtā) and other such mental constructs.
यत्र नाभ्युदितं किंचित्तत्र सर्वं च विद्यते ।
तदत्राप्यङ्गिराः स्वर्गसुखसारेण बिम्बति ॥ २ ॥
yatra nābhyuditaṃ kiṃcittatra sarvaṃ ca vidyate ,
tadatrāpyaṅgirāḥ svargasukhasāreṇa bimbati 2
2. yatra na abhyuditam kiṃcit tatra sarvaṃ ca vidyate
tat atra api aṅgirāḥ svargasukhasāreṇa bimbati
2. yatra kiṃcit na abhyuditam,
tatra ca sarvaṃ vidyate.
tat atra api aṅgirāḥ svargasukhasāreṇa bimbati.
2. Where nothing has manifested, yet everything exists, there the sage Angiras, even here, reflects that very state by means of the essence of heavenly happiness.
तथा च मुनयो देवा गणाः सिद्धा महर्षयः ।
आस्वादयन्तः स्वं रूपं सदा तुर्यपदे स्थिताः ॥ ३ ॥
tathā ca munayo devā gaṇāḥ siddhā maharṣayaḥ ,
āsvādayantaḥ svaṃ rūpaṃ sadā turyapade sthitāḥ 3
3. tathā ca munayaḥ devāḥ gaṇāḥ siddhāḥ maharṣayaḥ
āsvādayantaḥ svaṃ rūpaṃ sadā turyapade sthitāḥ
3. ca tathā munayaḥ devāḥ gaṇāḥ siddhāḥ maharṣayaḥ
sadā turyapade sthitāḥ svaṃ rūpaṃ āsvādayantaḥ
3. And similarly, sages, gods, hosts of perfected beings (siddhas), and great sages, always abide in the fourth state (turya-pada), experiencing their own true nature.
एते ये स्तब्धनयनदृष्टयो निर्निमेषिणः ।
ते दृश्यदर्शनासङ्गस्पन्दत्यागे व्यवस्थिताः ॥ ४ ॥
ete ye stabdhanayanadṛṣṭayo nirnimeṣiṇaḥ ,
te dṛśyadarśanāsaṅgaspandatyāge vyavasthitāḥ 4
4. ete ye stabdhanayanadṛṣṭayaḥ nirnimeṣiṇaḥ te
dṛśyadarśanāsaṅgaspandatyāge vyavasthitāḥ
4. ye ete stabdhanayanadṛṣṭayaḥ nirnimeṣiṇaḥ (santi),
te dṛśyadarśanāsaṅgaspandatyāge vyavasthitāḥ (santi).
4. These beings, whose gaze is fixed and whose eyes are unblinking, are established in the renunciation (tyāga) of the movement (spanda) of attachment (āsaṅga) to the seen (dṛśya) and the act of seeing (darśana).
नास्थिता भावना येषां स्थितानामपि कर्मसु ।
संवित्संवेद्यसंबन्धस्पन्दत्यागे च ये स्थिताः ॥ ५ ॥
nāsthitā bhāvanā yeṣāṃ sthitānāmapi karmasu ,
saṃvitsaṃvedyasaṃbandhaspandatyāge ca ye sthitāḥ 5
5. na āsthitā bhāvanā yeṣām sthitānām api karmasu
saṃvitsaṃvedyasambandhaspandatyāge ca ye sthitāḥ
5. yeṣām karmasu sthitānām api bhāvanā na āsthitā (bhavati),
ye ca saṃvitsaṃvedyasambandhaspandatyāge sthitāḥ (santi).
5. Even for those who are established in actions (karma), and whose mental ideation (bhāvanā) is not fixed, and who are established in the renunciation (tyāga) of the movement (spanda) of the connection (sambandha) between consciousness (saṃvit) and the object of consciousness (saṃvedya).
प्राणो न स्पन्दते येषां चित्रस्थवपुषामिव ।
मनो न स्पन्दते येषां चित्रस्थवपुषामिव ॥ ६ ॥
prāṇo na spandate yeṣāṃ citrasthavapuṣāmiva ,
mano na spandate yeṣāṃ citrasthavapuṣāmiva 6
6. prāṇaḥ na spandate yeṣām citrasthavapuṣām iva
manaḥ na spandate yeṣām citrasthavapuṣām iva
6. yeṣām prāṇaḥ na spandate citrasthavapuṣām iva
yeṣām manaḥ na spandate citrasthavapuṣām iva
6. Their vital breath does not stir, just like the bodies in a painting. Their mind also does not stir, just like bodies depicted in a painting.
चित्तचेत्यसमासङ्गत्यागे ते स्वपदे स्थिताः ।
स्पन्दात्संसाधयन्त्यर्थं तेनांशेनेश्वरो यथा ॥ ७ ॥
cittacetyasamāsaṅgatyāge te svapade sthitāḥ ,
spandātsaṃsādhayantyarthaṃ tenāṃśeneśvaro yathā 7
7. cittacetyasamāsaṅgatyāge te svapade sthitāḥ spandāt
saṃsādhayanti artham tena aṃśena īśvaraḥ yathā
7. cittacetyasamāsaṅgatyāge te svapade sthitāḥ spandāt
artham saṃsādhayanti yathā īśvaraḥ tena aṃśena
7. Upon abandoning attachment to the mind and its objects, they remain established in their own true nature. Through vibration, they accomplish their purpose, just as Īśvara (the Lord) does in that aspect.
तथैव चित्तचेत्यादिस्पन्दात्कुर्वन्ति संस्थितिम् ।
यथा ह्लादयति स्वच्छः पल्लवं रश्मिरैन्दवः ॥ ८ ॥
tathaiva cittacetyādispandātkurvanti saṃsthitim ,
yathā hlādayati svacchaḥ pallavaṃ raśmiraindavaḥ 8
8. tathā eva cittacetyādispandāt kurvanti saṃsthitim
yathā hlādayati svacchaḥ pallavam raśmiḥ aindavaḥ
8. tathā eva cittacetyādispandāt saṃsthitim kurvanti
yathā svacchaḥ aindavaḥ raśmiḥ pallavam hlādayati
8. Similarly, through the vibration of the mind, its objects, and other such things, they bring about existence. This is just as a pure lunar ray refreshes a sprout.
तथात्मा ह्लादयत्यन्तर्दृश्यदर्शनसंगमे ।
बिम्बाद्दूरं प्रयातस्य भित्तावपतितस्य च ॥ ९ ॥
tathātmā hlādayatyantardṛśyadarśanasaṃgame ,
bimbāddūraṃ prayātasya bhittāvapatitasya ca 9
9. tathā ātmā hlādayati antaḥ dṛśyadarśanasaṃgame
bimbāt dūram prayātasya bhittau apatitasya ca
9. tathā ātmā antaḥ dṛśyadarśanasaṃgame hlādayati
bimbāt dūram prayātasya bhittau apatitasya ca
9. Similarly, the self (ātman) causes inner delight at the union of the perceived and the act of perception. This is like a subtle reflection that has gone far from its original image and has not fallen (or fixed itself) upon a wall.
यदिन्दोस्तेजसो रूपं तद्रूपं शुद्धसंविदः ।
न दृश्यं नोपदेशार्हं नात्यासन्नं न दूरगम् ॥ १० ॥
yadindostejaso rūpaṃ tadrūpaṃ śuddhasaṃvidaḥ ,
na dṛśyaṃ nopadeśārhaṃ nātyāsannaṃ na dūragam 10
10. yat indoḥ tejasaḥ rūpam tat rūpam śuddhasaṃvidaḥ |
na dṛśyam na upadeśārham na atyāsannam na dūragam ||
10. śuddhasaṃvidaḥ rūpam indoḥ tejasaḥ yat rūpam tat (tat)
na dṛśyam na upadeśārham na atyāsannam na dūragam
10. The form of pure consciousness (saṃvid) is like the brilliance of the moon. It is neither visible nor suitable for instruction; it is neither too close nor far away.
केवलानुभवप्राप्यं चिद्रूपं शुद्धमात्मनः ।
न देहो नेन्द्रियप्राणौ न चित्तं न च वासना ॥ ११ ॥
kevalānubhavaprāpyaṃ cidrūpaṃ śuddhamātmanaḥ ,
na deho nendriyaprāṇau na cittaṃ na ca vāsanā 11
11. kevalānubhavaprāpyam citrūpam śuddham ātmanaḥ | na
dehaḥ na indriyaprāṇau na cittam na ca vāsanā ||
11. ātmanaḥ śuddham citrūpam kevalānubhavaprāpyam (asti) (tat)
na dehaḥ na indriyaprāṇau na cittam na ca vāsanā (asti)
11. The pure form of consciousness (cit), which is the essence of the ātman, is attainable only through direct experience. It is not the body, nor the senses and vital breaths (prāṇa), nor the mind (citta), nor the subtle impressions (vāsanā).
न जीवो नापि च स्पन्दो न संवित्तिर्न वै जगत् ।
न सन्नासन्न मध्यं च शून्याशून्यं न चैव हि ॥ १२ ॥
na jīvo nāpi ca spando na saṃvittirna vai jagat ,
na sannāsanna madhyaṃ ca śūnyāśūnyaṃ na caiva hi 12
12. na jīvaḥ na api ca spandaḥ na saṃvittiḥ na vai jagat |
na sat na asat na madhyam ca śūnyāśūnyam na ca eva hi ||
12. (tat) na jīvaḥ na api ca spandaḥ na saṃvittiḥ na vai jagat
(tat) na sat na asat na madhyam ca śūnyāśūnyam na ca eva hi
12. It is not the individual soul (jīva), nor vibration (spanda), nor sensory perception (saṃvitti), nor indeed the world (jagat). It is neither existence (sat) nor non-existence (asat), nor the middle ground between them; it is not emptiness (śūnya) or non-emptiness either.
न देशकालवस्त्वादि तदेवास्ति न चेतरत् ।
एतैः सर्वैर्विनिर्मुक्तं हृदि कोशशतेन च ॥ १३ ॥
na deśakālavastvādi tadevāsti na cetarat ,
etaiḥ sarvairvinirmuktaṃ hṛdi kośaśatena ca 13
13. na deśakālavastvādi tat eva asti na ca itarat |
etaiḥ sarvaiḥ vinirmuktam hṛdi kośaśatena ca ||
13. (tat) na deśakālavastvādi tat eva asti na ca itarat (tat) etaiḥ sarvaiḥ vinirmuktam (asti),
ca hṛdi kośaśatena (vinirmuktam asti)
13. It is not space (deśa), time (kāla), object (vastu), etc. That alone exists, and nothing else. It is completely liberated from all these things, and from a hundred sheaths (kośa) within the heart.
यत्रैतत्स्पन्दते दृश्यं तत्तदात्मपदं भवेत् ।
यच्च नाद्यं न कल्पान्तं न वस्त्वाद्यनिलादिभिः ॥ १४ ॥
yatraitatspandate dṛśyaṃ tattadātmapadaṃ bhavet ,
yacca nādyaṃ na kalpāntaṃ na vastvādyanilādibhiḥ 14
14. yatra etat spandate dṛśyam tat tat ātmapadam bhavet
yat ca na ādyam na kalpāntam na vastuādi anilaādibhiḥ
14. yatra etat dṛśyam spandate,
tat tat ātmapadam bhavet.
yat ca na ādyam na kalpāntam na vastuādi anilaādibhiḥ (asti).
14. Where this visible world appears to vibrate (or manifest), that indeed is the state of the Self (ātman). And that (state) has no beginning, no end with a cosmic cycle (kalpa), nor is it constituted by elements such as earth, air, and the like.
इह चामुत्र सद्रूपादन्यथा भवति क्वचित् ।
जायन्ते च म्रियन्ते च देहकुम्भाः सहस्रशः ॥ १५ ॥
iha cāmutra sadrūpādanyathā bhavati kvacit ,
jāyante ca mriyante ca dehakumbhāḥ sahasraśaḥ 15
15. iha ca amutra satrūpāt anyathā bhavati kvacit
jāyante ca mriyante ca dehakumbhāḥ sahasraśaḥ
15. iha ca amutra kvacit sadrūpāt anyathā bhavati.
ca dehakumbhāḥ sahasraśaḥ jāyante ca mriyante ca.
15. Both in this world and the next, it sometimes appears different from its true nature (sat). For thousands of body-vessels (bodies) are born and then die.
सबाह्याभ्यन्तरस्यास्य नात्माकाशस्य खण्डना ।
तच्च देहादि सकलमात्मैवात्मविदां वर ॥ १६ ॥
sabāhyābhyantarasyāsya nātmākāśasya khaṇḍanā ,
tacca dehādi sakalamātmaivātmavidāṃ vara 16
16. sabāhyābhyantarasya asya na ātmaākāśasya khaṇḍanā
tat ca dehaādi sakalam ātma eva ātmavidām vara
16. asya sabāhyābhyantarasya ātmaākāśasya khaṇḍanā na (asti).
ca,
ātmavidām vara,
tat dehaādi sakalam ātma eva (asti).
16. There is no division of this space-like Self (ātman), which encompasses both the external and the internal. And all of that, beginning with the body, is verily the Self (ātman), O best among those who know the Self (ātman)!
केवलं बोधवैरूप्यादीषत्पृथगिव स्थितम् ।
विष्वगात्ममयं विश्वं ज्ञातं बुद्ध्या सुसिद्धया ॥ १७ ॥
kevalaṃ bodhavairūpyādīṣatpṛthagiva sthitam ,
viṣvagātmamayaṃ viśvaṃ jñātaṃ buddhyā susiddhayā 17
17. kevalam bodhavairūpyāt īṣat pṛthak iva sthitam
viṣvak ātmayam viśvam jñātam buddhyā susiddhayā
17. kevalam bodhavairūpyāt (idam viśvam) īṣat pṛthak iva sthitam.
susiddhayā buddhyā viṣvak ātmayam viśvam jñātam.
17. It appears slightly distinct, as if, merely due to a distorted understanding (bodha). However, the entire universe (viśva), which is pervaded by and constituted of the Self (ātman), is known by a perfectly accomplished intellect.
प्रज्वलन्नपि कार्येषु निर्वाणो निर्ममो भव ।
यदिदं दृश्यते किंचिज्जगत्स्थावरजंगमम् ॥ १८ ॥
prajvalannapi kāryeṣu nirvāṇo nirmamo bhava ,
yadidaṃ dṛśyate kiṃcijjagatsthāvarajaṃgamam 18
18. prajvalan api kāryeṣu nirvāṇaḥ nirmamaḥ bhava
yat idam dṛśyate kiṃcit jagat sthāvara-jaṅgamam
18. prajvalan api kāryeṣu nirmamaḥ nirvāṇaḥ bhava.
yat idam sthāvara-jaṅgamam jagat kiṃcit dṛśyate.
.
.
18. Even while intensely engaged in activities, become tranquil and free from possessiveness. Whatever of this world, moving and unmoving, is perceived...
तत्सर्वं ब्रह्म निर्धर्म निर्गुणं निर्मलात्मकम् ।
निर्विकारमनाद्यन्तं नित्यं शान्तं समात्मकम् ॥ १९ ॥
tatsarvaṃ brahma nirdharma nirguṇaṃ nirmalātmakam ,
nirvikāramanādyantaṃ nityaṃ śāntaṃ samātmakam 19
19. tat sarvam brahma nirdharma nirguṇam nirmalātmakam
nirvikāram anādyantam nityam śāntam samātmakam
19. tat sarvam,
nirdharma nirguṇam nirmalātmakam nirvikāram anādyantam nityam śāntam samātmakam,
brahma (asti).
19. All that (world) is the ultimate reality (brahman), without specific constitution (dharma), without qualities (guṇas), of pure nature, immutable, without beginning or end, eternal, peaceful, and uniform in nature.
कालक्रियाकरणकर्तृनिदानकार्यजन्मस्थितिप्रलयसंस्मरणादि सर्वम् ।
ब्रह्मेति दृष्टवत एव तवात्मदृष्ट्या भूयोऽपि किं भ्रमणमङ्ग समङ्ग एव ॥ २० ॥
kālakriyākaraṇakartṛnidānakāryajanmasthitipralayasaṃsmaraṇādi sarvam ,
brahmeti dṛṣṭavata eva tavātmadṛṣṭyā bhūyo'pi kiṃ bhramaṇamaṅga samaṅga eva 20
20. kāla-kriyā-karaṇa-kartṛ-nidāna-kārya-janma-sthiti-pralaya-saṃsmaraṇa-ādi
sarvam
brahma iti dṛṣṭavataḥ eva tava ātma-dṛṣṭyā
bhūyaḥ api kim bhramaṇam aṅga sam-aṅga eva
20. aṅga! kāla-kriyā-karaṇa-kartṛ-nidāna-kārya-janma-sthiti-pralaya-saṃsmaraṇa-ādi sarvam brahma iti tava ātma-dṛṣṭyā dṛṣṭavataḥ eva,
sam-aṅga eva (sati),
bhūyaḥ api kim bhramaṇam (syāt)?
20. O dear one, when all these – time, action, instrument, agent, cause, effect, birth, existence, dissolution, remembrance, and so on – are seen by you with the vision of the self (ātman) as nothing but the ultimate reality (brahman), then why would there be any further wandering (saṃsāra) for you, who are indeed complete?

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 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 (current chapter) 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