योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-10
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भुशुण्ड उवाच ।
विद्धि त्वं चेतनादेव चेतनेतरचेतनम् ।
जलेऽग्निरिव चिज्जाड्ये नातो भिन्ने मनागपि ॥ १ ॥
विद्धि त्वं चेतनादेव चेतनेतरचेतनम् ।
जलेऽग्निरिव चिज्जाड्ये नातो भिन्ने मनागपि ॥ १ ॥
bhuśuṇḍa uvāca ,
viddhi tvaṃ cetanādeva cetanetaracetanam ,
jale'gniriva cijjāḍye nāto bhinne manāgapi 1
viddhi tvaṃ cetanādeva cetanetaracetanam ,
jale'gniriva cijjāḍye nāto bhinne manāgapi 1
1.
bhuśuṇḍa uvāca viddhi tvam cetanāt eva cetana itara
cetanam jale agniḥ iva cit jāḍye na ataḥ bhinne manāk api
cetanam jale agniḥ iva cit jāḍye na ataḥ bhinne manāk api
1.
bhuśuṇḍa uvāca.
tvam cetanāt eva cetana itara cetanam viddhi.
jale agniḥ iva,
cit jāḍye (ca) ataḥ manāk api bhinne na (sthaḥ).
tvam cetanāt eva cetana itara cetanam viddhi.
jale agniḥ iva,
cit jāḍye (ca) ataḥ manāk api bhinne na (sthaḥ).
1.
Bhushunda said: You should know that both the conscious and the unconscious arise from consciousness (cetanā) itself. Just as fire (agni) appears within water, so too consciousness (cit) and inertness are not even slightly distinct from this (original consciousness).
तद्वेदनावेदनयोरभेदात्स्वस्थमास्यताम् ।
निर्यन्त्रमेव चित्रस्थज्ञप्तिवद्व्योममध्यवत् ॥ २ ॥
निर्यन्त्रमेव चित्रस्थज्ञप्तिवद्व्योममध्यवत् ॥ २ ॥
tadvedanāvedanayorabhedātsvasthamāsyatām ,
niryantrameva citrasthajñaptivadvyomamadhyavat 2
niryantrameva citrasthajñaptivadvyomamadhyavat 2
2.
Therefore remain at rest without making any distinction, between your knowledge of the world or its absence (because the refutation of the existence of gross matter altogether, refutes the existence of the gross world also); and because a picture drawn only on the tablet of the painter's mind, and not painted on an outward plate, is as false as the knowledge of the fairy land in the empty air or vacuum.
ब्रह्मण्यशेषशक्तित्वादचित्त्वं विद्यते तथा ।
अक्षुब्धे विमले तोये भाविफेनलवो यथा ॥ ३ ॥
अक्षुब्धे विमले तोये भाविफेनलवो यथा ॥ ३ ॥
brahmaṇyaśeṣaśaktitvādacittvaṃ vidyate tathā ,
akṣubdhe vimale toye bhāviphenalavo yathā 3
akṣubdhe vimale toye bhāviphenalavo yathā 3
3.
The omnipotence of Brahma, contains also the insensible (or gross) matter in his intelligence; as the calm and clear water of the sea, contains the matter of the future froth and foam within itself.
न कारणं विनोदेति जलात्फेनलवो यथा ।
न कारणं विनोदेति सर्गादि ब्रह्मणस्तथा ॥ ४ ॥
न कारणं विनोदेति सर्गादि ब्रह्मणस्तथा ॥ ४ ॥
na kāraṇaṃ vinodeti jalātphenalavo yathā ,
na kāraṇaṃ vinodeti sargādi brahmaṇastathā 4
na kāraṇaṃ vinodeti sargādi brahmaṇastathā 4
4.
As the froth is not produced in the water, without some cause or other; so the creation never proceeds from the essence of Brahma, without its particular cause also.
न च कारणमस्त्यत्र सर्गवृत्तावकारणे ।
नातः संजायते किंचिज्जगदादिर्न नश्यति ॥ ५ ॥
नातः संजायते किंचिज्जगदादिर्न नश्यति ॥ ५ ॥
na ca kāraṇamastyatra sargavṛttāvakāraṇe ,
nātaḥ saṃjāyate kiṃcijjagadādirna naśyati 5
nātaḥ saṃjāyate kiṃcijjagadādirna naśyati 5
5.
But the uncaused and causeless Brahma, can have no cause whatever for his creation of the world; nor is any thing at this world or other, ever born or destroyed in himself.
अत्यन्तं कारणाभावान्न किंचिज्जायते जगत् ।
मरावम्ब्विव नास्त्येव दृष्टमप्यग्रतो जगत् ॥ ६ ॥
मरावम्ब्विव नास्त्येव दृष्टमप्यग्रतो जगत् ॥ ६ ॥
atyantaṃ kāraṇābhāvānna kiṃcijjāyate jagat ,
marāvambviva nāstyeva dṛṣṭamapyagrato jagat 6
marāvambviva nāstyeva dṛṣṭamapyagrato jagat 6
6.
atyantam kāraṇābhāvāt na kiñcit jāyate jagat marau
ambu iva na asti eva dṛṣṭam api agrataḥ jagat
ambu iva na asti eva dṛṣṭam api agrataḥ jagat
6.
atyantam kāraṇābhāvāt jagat kiñcit na jāyate marau
ambu iva dṛṣṭam api agrataḥ jagat na asti eva
ambu iva dṛṣṭam api agrataḥ jagat na asti eva
6.
Absolutely, because there is no [ultimate] cause, nothing of this world (jagat) is truly born. Just like water in a mirage, the world (jagat), even though perceived directly before us, truly does not exist.
ब्रह्मानन्तमजं शान्तमतोऽस्तीदं न सर्गधीः ।
कारणाभावतस्तेन ब्रह्मैवेदमखण्डितम् ॥ ७ ॥
कारणाभावतस्तेन ब्रह्मैवेदमखण्डितम् ॥ ७ ॥
brahmānantamajaṃ śāntamato'stīdaṃ na sargadhīḥ ,
kāraṇābhāvatastena brahmaivedamakhaṇḍitam 7
kāraṇābhāvatastena brahmaivedamakhaṇḍitam 7
7.
brahma anantam ajam śāntam ataḥ asti idam na sargadhīḥ
kāraṇābhāvataḥ tena brahma eva idam akhaṇḍitam
kāraṇābhāvataḥ tena brahma eva idam akhaṇḍitam
7.
idam brahma anantam ajam śāntam asti ataḥ sargadhīḥ
na kāraṇābhāvataḥ tena idam brahma eva akhaṇḍitam
na kāraṇābhāvataḥ tena idam brahma eva akhaṇḍitam
7.
This [reality] is Brahman, which is infinite (anantam), unborn (ajam), and peaceful (śāntam). Therefore, there is no idea of creation (sargadhīḥ). Because of the absence of a cause, this [whole] is consequently indeed the indivisible (akhaṇḍitam) Brahman.
अतः शिलोदराभोऽसि व्योमकोशोपमोपि च ।
ब्रह्मैकघनरूपत्वादजोऽनवयवोऽसि च ॥ ८ ॥
ब्रह्मैकघनरूपत्वादजोऽनवयवोऽसि च ॥ ८ ॥
ataḥ śilodarābho'si vyomakośopamopi ca ,
brahmaikaghanarūpatvādajo'navayavo'si ca 8
brahmaikaghanarūpatvādajo'navayavo'si ca 8
8.
ataḥ śilodara ābhaḥ asi vyomakośa upamaḥ api ca
brahma eka ghana rūpatvāt ajaḥ anavayavaḥ asi ca
brahma eka ghana rūpatvāt ajaḥ anavayavaḥ asi ca
8.
ataḥ asi śilodara ābhaḥ ca api vyomakośa upamaḥ
brahma eka ghana rūpatvāt ca asi ajaḥ anavayavaḥ
brahma eka ghana rūpatvāt ca asi ajaḥ anavayavaḥ
8.
Therefore, you are like the interior of a stone and also comparable to a void of space. Because you are, by nature, the singular, dense form of Brahman, you are unborn (aja) and without any constituents.
ज्ञोऽसि किंचिन्न किंचिद्वा निःशङ्कमलमास्यताम् ।
अचेतनाचिदाभासे शाम्यतामात्मनात्मनि ॥ ९ ॥
अचेतनाचिदाभासे शाम्यतामात्मनात्मनि ॥ ९ ॥
jño'si kiṃcinna kiṃcidvā niḥśaṅkamalamāsyatām ,
acetanācidābhāse śāmyatāmātmanātmani 9
acetanācidābhāse śāmyatāmātmanātmani 9
9.
jñaḥ asi kiñcit na kiñcit vā niḥśaṅkam alam
āsyatām acetanācidābhāse śāmyatām ātmanā ātmani
āsyatām acetanācidābhāse śāmyatām ātmanā ātmani
9.
jñaḥ asi kiñcit na kiñcit vā niḥśaṅkam alam
āsyatām acetanācidābhāse ātmanā ātmani śāmyatām
āsyatām acetanācidābhāse ātmanā ātmani śāmyatām
9.
You are the knower (jña). Whether [you consider yourself] 'something' or 'nothing' (kiñcit na kiñcit), simply remain in a state of fearless contentment (niḥśaṅkam alam āsyatām). Let the manifestation of the unconscious and insentient (acetanācidābhāsa) subside into the Self (ātman) by the Self (ātman).
नित्यानन्दतयाऽजस्य कारणं नास्ति कार्यकृत् ।
सर्गाद्यसंभवे तस्माद्यदस्ति तदजं शिवम् ॥ १० ॥
सर्गाद्यसंभवे तस्माद्यदस्ति तदजं शिवम् ॥ १० ॥
nityānandatayā'jasya kāraṇaṃ nāsti kāryakṛt ,
sargādyasaṃbhave tasmādyadasti tadajaṃ śivam 10
sargādyasaṃbhave tasmādyadasti tadajaṃ śivam 10
10.
The everlasting bliss of the uncreated God, has no cause for his creation of the world, which cannot augment his bliss; therefore know all that is and exists to the increate God himself, from the improbability of his making a creation to no purpose whatsoever.
अजो येषां तु चिद्रूपो नास्ति मौर्ख्यविलासिनाम् ।
सर्गनाशे समुत्पन्ने किं तेषां प्र विचार्यते ॥ ११ ॥
सर्गनाशे समुत्पन्ने किं तेषां प्र विचार्यते ॥ ११ ॥
ajo yeṣāṃ tu cidrūpo nāsti maurkhyavilāsinām ,
sarganāśe samutpanne kiṃ teṣāṃ pra vicāryate 11
sarganāśe samutpanne kiṃ teṣāṃ pra vicāryate 11
11.
Of what use is it to reason with the ignorant, concerning the production and destruction of creation (i.e. about the existence or inexistence of the objective world); when they have not the Divine Intellect in their view.
यत्र यत्र परं ब्रह्म तत्र सन्ति जगन्ति हि ।
जगच्छब्दार्थरूपेण मुक्तान्येवंविधानि च ॥ १२ ॥
जगच्छब्दार्थरूपेण मुक्तान्येवंविधानि च ॥ १२ ॥
yatra yatra paraṃ brahma tatra santi jaganti hi ,
jagacchabdārtharūpeṇa muktānyevaṃvidhāni ca 12
jagacchabdārtharūpeṇa muktānyevaṃvidhāni ca 12
12.
Wherever there is the Supreme being, there is the same accompanied with the worlds also (as it is impossible to have the idea of God, without the association of the world); because the meaning of the word world, conveys the sense of their variety.
तृणे काष्ठे जले कुड्ये सर्वत्रैव परं स्थितम् ।
सर्वत्रैव च सर्गौघः परिप्रोतः स्थितो मिथः ॥ १३ ॥
सर्वत्रैव च सर्गौघः परिप्रोतः स्थितो मिथः ॥ १३ ॥
tṛṇe kāṣṭhe jale kuḍye sarvatraiva paraṃ sthitam ,
sarvatraiva ca sargaughaḥ pariprotaḥ sthito mithaḥ 13
sarvatraiva ca sargaughaḥ pariprotaḥ sthito mithaḥ 13
13.
The supreme Brahma is present in everything in all places, such as in the woods and grass, in the habitable earth and in the waters likewise. So the creatures of God teem in every part of creation together with the all-creative power.
ब्रह्मणः कः स्वभावोऽसाविति वक्तुं न युज्यते ।
अनन्ते परमे तत्त्वे स्वत्वास्वत्वात्यसंभवात् ॥ १४ ॥
अनन्ते परमे तत्त्वे स्वत्वास्वत्वात्यसंभवात् ॥ १४ ॥
brahmaṇaḥ kaḥ svabhāvo'sāviti vaktuṃ na yujyate ,
anante parame tattve svatvāsvatvātyasaṃbhavāt 14
anante parame tattve svatvāsvatvātyasaṃbhavāt 14
14.
brahmaṇaḥ kaḥ svabhāvaḥ asau iti vaktum na yujyate
anante parame tattve svatva asvatva atyasaṃbhavāt
anante parame tattve svatva asvatva atyasaṃbhavāt
14.
anante parame tattve svatva asvatva atyasaṃbhavāt
brahmaṇaḥ asau kaḥ svabhāvaḥ iti vaktum na yujyate
brahmaṇaḥ asau kaḥ svabhāvaḥ iti vaktum na yujyate
14.
It is not appropriate to describe what the intrinsic nature (svabhāva) of Brahman (brahman) is. This is because, in the infinite, supreme reality, the concepts of 'own-ness' or 'not-own-ness' are absolutely impossible.
अभावसव्यपेक्षस्य भावस्यासंभवादपि ।
पदं बध्नन्ति नानन्ते स्वभावाद्या दुरुक्तयः ॥ १५ ॥
पदं बध्नन्ति नानन्ते स्वभावाद्या दुरुक्तयः ॥ १५ ॥
abhāvasavyapekṣasya bhāvasyāsaṃbhavādapi ,
padaṃ badhnanti nānante svabhāvādyā duruktayaḥ 15
padaṃ badhnanti nānante svabhāvādyā duruktayaḥ 15
15.
abhāva savyapekṣasya bhāvasya asaṃbhavāt api padam
badhnanti na anante svabhāva ādyāḥ duruktayaḥ
badhnanti na anante svabhāva ādyāḥ duruktayaḥ
15.
abhāva savyapekṣasya bhāvasya asaṃbhavāt api
svabhāva ādyāḥ duruktayaḥ anante padam na badhnanti
svabhāva ādyāḥ duruktayaḥ anante padam na badhnanti
15.
Moreover, because an existent (bhāva) that depends on non-existence (abhāva) is impossible, misguided statements like 'intrinsic nature (svabhāva)' and others cannot find a foothold in the infinite.
अस्वत्वाभावयोर्नित्येऽनन्तेऽत्यन्तमसंभवात् ।
स्वत्वभावेषु सिद्धेषु स्वभावोक्तिर्न तिष्ठति ॥ १६ ॥
स्वत्वभावेषु सिद्धेषु स्वभावोक्तिर्न तिष्ठति ॥ १६ ॥
asvatvābhāvayornitye'nante'tyantamasaṃbhavāt ,
svatvabhāveṣu siddheṣu svabhāvoktirna tiṣṭhati 16
svatvabhāveṣu siddheṣu svabhāvoktirna tiṣṭhati 16
16.
asvatva abhāvayoḥ nitye anante atyantam asaṃbhavāt
svatva bhāveṣu siddheṣu svabhāva uktiḥ na tiṣṭhati
svatva bhāveṣu siddheṣu svabhāva uktiḥ na tiṣṭhati
16.
nitye anante asvatva abhāvayoḥ atyantam asaṃbhavāt
svatva bhāveṣu siddheṣu svabhāva uktiḥ na tiṣṭhati
svatva bhāveṣu siddheṣu svabhāva uktiḥ na tiṣṭhati
16.
Since both non-own-ness (asvatva) and non-existence (abhāva) are utterly impossible in the eternal, infinite [reality], the assertion of an intrinsic nature (svabhāva) does not hold true, even if own-ness (svatva) and existence (bhāva) were to be considered as established.
नाहन्त्वं लभ्यते साधो बुद्ध्यालोके निरीक्षितम् ।
असदेव कुतोऽप्येतद्बालयक्ष इवोदितम् ॥ १७ ॥
असदेव कुतोऽप्येतद्बालयक्ष इवोदितम् ॥ १७ ॥
nāhantvaṃ labhyate sādho buddhyāloke nirīkṣitam ,
asadeva kuto'pyetadbālayakṣa ivoditam 17
asadeva kuto'pyetadbālayakṣa ivoditam 17
17.
na ahantvam labhyate sādho buddhi āloke nirīkṣitam
asat eva kutaḥ api etat bāla yakṣa iva uditam
asat eva kutaḥ api etat bāla yakṣa iva uditam
17.
sādho buddhi āloke nirīkṣitam ahantvam na labhyate
etat asat eva kutaḥ api bāla yakṣa iva uditam
etat asat eva kutaḥ api bāla yakṣa iva uditam
17.
O wise one, the sense of 'I-ness' (ahantva) is not found when examined in the light of intellect (buddhi). This [sense of I-ness] is truly non-existent, having appeared from nowhere, like a goblin conjured by a child's imagination.
मुक्तं त्वहन्त्वशब्दार्थैर्लभ्यते यच्च तत्परम् ।
युक्तं त्वहन्त्वशब्दार्थैः प्रेक्ष्यमाणं विलीयते ॥ १८ ॥
युक्तं त्वहन्त्वशब्दार्थैः प्रेक्ष्यमाणं विलीयते ॥ १८ ॥
muktaṃ tvahantvaśabdārthairlabhyate yacca tatparam ,
yuktaṃ tvahantvaśabdārthaiḥ prekṣyamāṇaṃ vilīyate 18
yuktaṃ tvahantvaśabdārthaiḥ prekṣyamāṇaṃ vilīyate 18
18.
muktaṃ tu ahaṃtva-śabdārthaiḥ labhyate yat ca tat param
yuktaṃ tu ahaṃtva-śabdārthaiḥ prekṣyamāṇaṃ vilīyate
yuktaṃ tu ahaṃtva-śabdārthaiḥ prekṣyamāṇaṃ vilīyate
18.
yat param tat ahaṃtva-śabdārthaiḥ muktaṃ labhyate
tu ahaṃtva-śabdārthaiḥ yuktaṃ prekṣyamāṇaṃ vilīyate
tu ahaṃtva-śabdārthaiḥ yuktaṃ prekṣyamāṇaṃ vilīyate
18.
The supreme reality is attained when one is liberated from ego-centric concepts. However, when one is bound by such ego-centric concepts, that reality, when observed, dissolves.
भेदो जगद्ब्रह्मदृशोरभेदः पर्यायशब्दार्थविलासतुल्यः ।
संकल्पमात्रं कथितो न सत्यो यथानयोर्वै कटकत्वहेम्नोः ॥ १९ ॥
संकल्पमात्रं कथितो न सत्यो यथानयोर्वै कटकत्वहेम्नोः ॥ १९ ॥
bhedo jagadbrahmadṛśorabhedaḥ paryāyaśabdārthavilāsatulyaḥ ,
saṃkalpamātraṃ kathito na satyo yathānayorvai kaṭakatvahemnoḥ 19
saṃkalpamātraṃ kathito na satyo yathānayorvai kaṭakatvahemnoḥ 19
19.
bhedaḥ jagat-brahma-dṛśoḥ abhedaḥ
paryāya-śabda-artha-vilāsa-tulyaḥ
saṅkalpa-mātraṃ kathitaḥ na satyaḥ
yathā anayoḥ vai kaṭakatva-hemnoḥ
paryāya-śabda-artha-vilāsa-tulyaḥ
saṅkalpa-mātraṃ kathitaḥ na satyaḥ
yathā anayoḥ vai kaṭakatva-hemnoḥ
19.
jagat-brahma-dṛśoḥ bhedaḥ abhedaḥ
paryāya-śabda-artha-vilāsa-tulyaḥ
anayoḥ kaṭakatva-hemnoḥ yathā
saṅkalpa-mātraṃ kathitaḥ na satyaḥ vai
paryāya-śabda-artha-vilāsa-tulyaḥ
anayoḥ kaṭakatva-hemnoḥ yathā
saṅkalpa-mātraṃ kathitaḥ na satyaḥ vai
19.
The distinction and non-distinction between the world and the ultimate reality (brahman) are merely like the playful display of alternative words and their meanings. This (duality) is declared to be merely a mental conception (saṅkalpa), not ultimately real, just as (the distinction) between a bracelet and gold.
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)
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) (current book)
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10 (current chapter)
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