योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-11
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भुशुण्ड उवाच ।
शस्त्राणि दयिताङ्गानि लग्नान्यङ्गे निरम्बरे ।
यो बुद्ध्यमानः सुसमः स परस्मिन्पदे स्थितः ॥ १ ॥
शस्त्राणि दयिताङ्गानि लग्नान्यङ्गे निरम्बरे ।
यो बुद्ध्यमानः सुसमः स परस्मिन्पदे स्थितः ॥ १ ॥
bhuśuṇḍa uvāca ,
śastrāṇi dayitāṅgāni lagnānyaṅge nirambare ,
yo buddhyamānaḥ susamaḥ sa parasminpade sthitaḥ 1
śastrāṇi dayitāṅgāni lagnānyaṅge nirambare ,
yo buddhyamānaḥ susamaḥ sa parasminpade sthitaḥ 1
1.
bhuśuṇḍa uvāca śastrāṇi dayita-aṅgāni lagnāni aṅge niraṁbare
yaḥ buddhyamānaḥ su-samaḥ saḥ parasmin pade sthitaḥ
yaḥ buddhyamānaḥ su-samaḥ saḥ parasmin pade sthitaḥ
1.
bhuśuṇḍa uvāca yaḥ niraṁbare aṅge lagnāni śastrāṇi
dayita-aṅgāni buddhyamānaḥ su-samaḥ saḥ parasmin pade sthitaḥ
dayita-aṅgāni buddhyamānaḥ su-samaḥ saḥ parasmin pade sthitaḥ
1.
Bhuśuṇḍa said: He who, perceiving weapons fixed upon his naked body as if they were beloved limbs, remains perfectly tranquil, such a one is established in the supreme state.
तावत्पुरुषयत्नेन धैर्येणाभ्यासमाहरेत् ।
यावत्सुषुप्ततोदेति पदार्थोदयनं प्रति ॥ २ ॥
यावत्सुषुप्ततोदेति पदार्थोदयनं प्रति ॥ २ ॥
tāvatpuruṣayatnena dhairyeṇābhyāsamāharet ,
yāvatsuṣuptatodeti padārthodayanaṃ prati 2
yāvatsuṣuptatodeti padārthodayanaṃ prati 2
2.
tāvat puruṣa-yatnena dhairyena abhyāsam āharet
yāvat suṣuptataḥ udeti padārtha-udayanaṃ prati
yāvat suṣuptataḥ udeti padārtha-udayanaṃ prati
2.
tāvat puruṣa-yatnena dhairyena abhyāsam āharet
yāvat padārtha-udayanaṃ suṣuptataḥ prati udeti
yāvat padārtha-udayanaṃ suṣuptataḥ prati udeti
2.
One should diligently practice with individual effort (puruṣa-yatna) and patience until the arising of objects (of experience) is understood to emerge as if from a state of deep sleep.
यथा भूतार्थतत्त्वज्ञमाधयोऽग्रगता अपि ।
न मनागपि लिम्पन्ति पयांसीव सरोरुहम् ॥ ३ ॥
न मनागपि लिम्पन्ति पयांसीव सरोरुहम् ॥ ३ ॥
yathā bhūtārthatattvajñamādhayo'gragatā api ,
na manāgapi limpanti payāṃsīva saroruham 3
na manāgapi limpanti payāṃsīva saroruham 3
3.
yathā bhūtārthatattvajñam ādhayaḥ agragatāḥ
api na manāk api limpanti payāṃsi iva sarorūham
api na manāk api limpanti payāṃsi iva sarorūham
3.
yathā payāṃsi sarorūham iva agragatāḥ ādhayaḥ
api bhūtārthatattvajñam manāk api na limpanti
api bhūtārthatattvajñam manāk api na limpanti
3.
Just as water does not cling in the slightest to a lotus (sarorūham), similarly, mental afflictions (ādhayaḥ), even when present (agragatāḥ), do not affect (limpanti) one who knows the true nature of existence (bhūtārthatattvajñam) even slightly (manāk api).
शस्त्राङ्गनानभांस्यङ्गलग्नान्यलमसंविदम् ।
अलग्नानीव शान्तात्मा यः पश्यति स पश्यति ॥ ४ ॥
अलग्नानीव शान्तात्मा यः पश्यति स पश्यति ॥ ४ ॥
śastrāṅganānabhāṃsyaṅgalagnānyalamasaṃvidam ,
alagnānīva śāntātmā yaḥ paśyati sa paśyati 4
alagnānīva śāntātmā yaḥ paśyati sa paśyati 4
4.
śastrāṅganānābhāṃsi aṅgalagnāni alam asaṃvidam
alagnāni iva śāntātmā yaḥ paśyati saḥ paśyati
alagnāni iva śāntātmā yaḥ paśyati saḥ paśyati
4.
yaḥ śāntātmā aṅgalagnāni śastrāṅganānābhāṃsi
alam asaṃvidam alagnāni iva paśyati saḥ paśyati
alam asaṃvidam alagnāni iva paśyati saḥ paśyati
4.
The individual whose self (ātman) is tranquil (śāntātmā), who sees (paśyati) weapons, women, and celestial bodies (śastrāṅganānābhāṃsi) that are attached to his body (aṅgalagnāni) as if they are completely insentient (alam asaṃvidam) and unattached (alagnāni iva) - that person (saḥ) truly sees (paśyati).
विषं यथा स्वान्तरेव दुर्घुणी भवति स्वयम् ।
न च दुर्घुणता नाम विषादन्यास्ति काचन ॥ ५ ॥
न च दुर्घुणता नाम विषादन्यास्ति काचन ॥ ५ ॥
viṣaṃ yathā svāntareva durghuṇī bhavati svayam ,
na ca durghuṇatā nāma viṣādanyāsti kācana 5
na ca durghuṇatā nāma viṣādanyāsti kācana 5
5.
viṣam yathā svāntaḥ iva durghuṇī bhavati svayam
na ca durghuṇatā nāma viṣāt anyā asti kācana
na ca durghuṇatā nāma viṣāt anyā asti kācana
5.
yathā viṣam svāntaḥ iva svayam durghuṇī bhavati
ca na durghuṇatā nāma viṣāt anyā kācana asti
ca na durghuṇatā nāma viṣāt anyā kācana asti
5.
Just as poison (viṣam) itself (svayam) becomes a worm (durghuṇī) seemingly from within itself (svāntaḥ iva), so too, there is no such thing as 'worm-ness' (durghuṇatā nāma) that is truly distinct (anyā kācana) from the poison (viṣāt) itself.
स्वरूपमजहत्त्वेवं जीवतामधितिष्ठति ।
तथात्मा तत्परिज्ञानमात्रैकप्रविलापिनीम् ॥ ६ ॥
तथात्मा तत्परिज्ञानमात्रैकप्रविलापिनीम् ॥ ६ ॥
svarūpamajahattvevaṃ jīvatāmadhitiṣṭhati ,
tathātmā tatparijñānamātraikapravilāpinīm 6
tathātmā tatparijñānamātraikapravilāpinīm 6
6.
svarūpam ajahat tu evam jīvatām adhitiṣṭhati
tathā ātmā tatparijñānamātraikapravilāpinīm
tathā ātmā tatparijñānamātraikapravilāpinīm
6.
ajahat svarūpam tu evam jīvatām adhitiṣṭhati
tathā ātmā tatparijñānamātraikapravilāpinīm
tathā ātmā tatparijñānamātraikapravilāpinīm
6.
Just as one who does not abandon their intrinsic nature (svarūpam ajahat) thus (evam tu) remains established in life (jīvatām adhitiṣṭhati), so too, the self (ātman) [perceives/causes the dissolution of an illusion] that is solely dissolved (pravilāpinīm) by the mere and unique knowledge of its (true) nature (tatparijñānamātraika).
जीवो भवति दुर्घूणोऽमृत्यात्मैव यथा तथा ।
अत्यजन्ती निज रूपं चिज्जडं रूपमृच्छति ॥ ७ ॥
अत्यजन्ती निज रूपं चिज्जडं रूपमृच्छति ॥ ७ ॥
jīvo bhavati durghūṇo'mṛtyātmaiva yathā tathā ,
atyajantī nija rūpaṃ cijjaḍaṃ rūpamṛcchati 7
atyajantī nija rūpaṃ cijjaḍaṃ rūpamṛcchati 7
7.
jīvaḥ bhavati durghūṇaḥ amṛtya-ātmā eva yathā
tathā atyajantī nijam rūpam cit-jaḍam rūpam ṛcchati
tathā atyajantī nijam rūpam cit-jaḍam rūpam ṛcchati
7.
jīvaḥ durghūṇaḥ bhavati,
yathā amṛtya-ātmā eva tathā.
nijaṃ rūpam atyajantī cit-jaḍaṃ rūpam ṛcchati.
yathā amṛtya-ātmā eva tathā.
nijaṃ rūpam atyajantī cit-jaḍaṃ rūpam ṛcchati.
7.
The individual soul (jīva) becomes like a wood-boring creature (durghūṇa), just as the immortal self (ātman) itself does. Without abandoning its true nature, it attains a form that is both conscious and inert.
ब्रह्मण्यनन्योऽप्यन्याभो दुर्घुणः क्वचिदुत्थितः ।
तत्स्थः स एवास इवाप्यतत्स्थ इव सर्गकः ॥ ८ ॥
तत्स्थः स एवास इवाप्यतत्स्थ इव सर्गकः ॥ ८ ॥
brahmaṇyananyo'pyanyābho durghuṇaḥ kvacidutthitaḥ ,
tatsthaḥ sa evāsa ivāpyatatstha iva sargakaḥ 8
tatsthaḥ sa evāsa ivāpyatatstha iva sargakaḥ 8
8.
brahmaṇi ananyaḥ api anya-ābhā durghūṇaḥ kvacit utthitaḥ
tat-sthaḥ saḥ eva āsa iva api a-tat-sthaḥ iva sargakaḥ
tat-sthaḥ saḥ eva āsa iva api a-tat-sthaḥ iva sargakaḥ
8.
brahmaṇi ananyaḥ api,
anya-ābhā durghūṇaḥ kvacit utthitaḥ.
tat-sthaḥ saḥ eva āsa iva,
api atat-sthaḥ iva sargakaḥ.
anya-ābhā durghūṇaḥ kvacit utthitaḥ.
tat-sthaḥ saḥ eva āsa iva,
api atat-sthaḥ iva sargakaḥ.
8.
Though not different from the ultimate reality (brahman), it (the individual soul) appears different, having arisen somewhere like a wood-boring creature (durghūṇa). It is as if it resides in that (brahman), and yet also as if it does not reside in that, being a creator.
विषं विषत्वमजहद्यथा स्वान्तः कृमिः क्रमात् ।
न जायते न म्रियते म्रियतेऽपि च जायते ॥ ९ ॥
न जायते न म्रियते म्रियतेऽपि च जायते ॥ ९ ॥
viṣaṃ viṣatvamajahadyathā svāntaḥ kṛmiḥ kramāt ,
na jāyate na mriyate mriyate'pi ca jāyate 9
na jāyate na mriyate mriyate'pi ca jāyate 9
9.
viṣam viṣatvam a-jahat yathā sva-antaḥ kṛmiḥ
kramāt na jāyate na mriyate mriyate api ca jāyate
kramāt na jāyate na mriyate mriyate api ca jāyate
9.
yathā viṣam viṣatvam ajahat sva-antaḥ kṛmiḥ kramāt; na jāyate,
na mriyate,
api ca mriyate jāyate.
na mriyate,
api ca mriyate jāyate.
9.
Just as poison, without abandoning its poisonous nature, gradually produces a worm within itself, so too, (the individual soul or its experience) is neither born nor does it die, yet it dies and is also born.
स्वेनैव संविदर्थेन पदार्थामग्नरूपिणा ।
तीर्यते गोष्पदमिव न तु दैवाद्भवार्णवः ॥ १० ॥
तीर्यते गोष्पदमिव न तु दैवाद्भवार्णवः ॥ १० ॥
svenaiva saṃvidarthena padārthāmagnarūpiṇā ,
tīryate goṣpadamiva na tu daivādbhavārṇavaḥ 10
tīryate goṣpadamiva na tu daivādbhavārṇavaḥ 10
10.
svena eva saṃvid-arthena padārtha-āmagna-rūpiṇā
tīryate goṣpadam iva na tu daivāt bhava-arṇavaḥ
tīryate goṣpadam iva na tu daivāt bhava-arṇavaḥ
10.
bhava-arṇavaḥ,
padārtha-āmagna-rūpiṇā svena eva saṃvid-arthena,
goṣpadam iva tīryate; tu daivāt na.
padārtha-āmagna-rūpiṇā svena eva saṃvid-arthena,
goṣpadam iva tīryate; tu daivāt na.
10.
The ocean of existence (saṃsāra) is crossed by one whose form is immersed in material objects, through their own conscious understanding, just like a cow's hoof-print puddle; it is not crossed by destiny.
सर्वभावान्तरावस्था सर्वभावातिशायिनी ।
अन्तःशीतलता यस्मिंस्तस्मिन्किमिव हेलनम् ॥ ११ ॥
अन्तःशीतलता यस्मिंस्तस्मिन्किमिव हेलनम् ॥ ११ ॥
sarvabhāvāntarāvasthā sarvabhāvātiśāyinī ,
antaḥśītalatā yasmiṃstasminkimiva helanam 11
antaḥśītalatā yasmiṃstasminkimiva helanam 11
11.
sarvabhāvāntarāvasthā sarvabhāvātiśāyinī
antaḥśītalatā yasmin tasmin kim iva helanam
antaḥśītalatā yasmin tasmin kim iva helanam
11.
yasmin sarvabhāvāntarāvasthā sarvabhāvātiśāyinī antaḥśītalatā (asti),
tasmin kim iva helanam (bhavet)
tasmin kim iva helanam (bhavet)
11.
What disregard can there be for that inner tranquility which is a state inherent in all beings, yet also transcends all beings?
जगत्पदार्थसत्तान्तः सामान्येनाशु भाविते ।
मनोहंकारबुद्ध्यादि कः कलङ्कोऽमलात्मनि ॥ १२ ॥
मनोहंकारबुद्ध्यादि कः कलङ्कोऽमलात्मनि ॥ १२ ॥
jagatpadārthasattāntaḥ sāmānyenāśu bhāvite ,
manohaṃkārabuddhyādi kaḥ kalaṅko'malātmani 12
manohaṃkārabuddhyādi kaḥ kalaṅko'malātmani 12
12.
jagatpadārthasattāantaḥ sāmānyena āśu bhāvite
manahaṅkārabuddhyādi kaḥ kalaṅkaḥ amalātmani
manahaṅkārabuddhyādi kaḥ kalaṅkaḥ amalātmani
12.
jagatpadārthasattāantaḥ sāmānyena āśu bhāvite (sati),
amalātmani manahaṅkārabuddhyādi kaḥ kalaṅkaḥ (bhavet)
amalātmani manahaṅkārabuddhyādi kaḥ kalaṅkaḥ (bhavet)
12.
When the intrinsic reality within the existence of all worldly objects is quickly and generally contemplated, what blemish of mind, ego (ahaṅkāra), intellect, etc., can affect the pure self (ātman)?
यथा घटपटाद्यर्थान्पश्यस्येवं शरीरकम् ।
तथाहन्त्वमनोबुद्धिवेदनाद्यपि पश्य हे ॥ १३ ॥
तथाहन्त्वमनोबुद्धिवेदनाद्यपि पश्य हे ॥ १३ ॥
yathā ghaṭapaṭādyarthānpaśyasyevaṃ śarīrakam ,
tathāhantvamanobuddhivedanādyapi paśya he 13
tathāhantvamanobuddhivedanādyapi paśya he 13
13.
yathā ghaṭapaṭādyarthān paśyasi evam śarīrakam
tathā ahantvamanobuddhivendanādi api paśya he
tathā ahantvamanobuddhivendanādi api paśya he
13.
he! yathā ghaṭapaṭādyarthān paśyasi,
evam śarīrakam api (paśya).
tathā ahantvamanobuddhivendanādi api paśya.
evam śarīrakam api (paśya).
tathā ahantvamanobuddhivendanādi api paśya.
13.
O (dear one)! Just as you perceive objects like pots and clothes, similarly, perceive also your body, sense of self (ahantva), mind, intellect, and feelings.
जगत्पदार्थसार्थौघमनोबुद्ध्यादि संस्थितम् ।
ज्ञ एवासंविदंस्तिष्ठ परिनिष्ठितनिष्ठया ॥ १४ ॥
ज्ञ एवासंविदंस्तिष्ठ परिनिष्ठितनिष्ठया ॥ १४ ॥
jagatpadārthasārthaughamanobuddhyādi saṃsthitam ,
jña evāsaṃvidaṃstiṣṭha pariniṣṭhitaniṣṭhayā 14
jña evāsaṃvidaṃstiṣṭha pariniṣṭhitaniṣṭhayā 14
14.
jagatpadārthasārthaughamanobuddhyādi saṃsthitam
jñaḥ eva asaṃvidan tiṣṭha pariniṣṭhitaniṣṭhayā
jñaḥ eva asaṃvidan tiṣṭha pariniṣṭhitaniṣṭhayā
14.
jagatpadārthasārthaughamanobuddhyādi saṃsthitam (asti).
(tvam) jñaḥ eva asaṃvidan pariniṣṭhitaniṣṭhayā tiṣṭha.
(tvam) jñaḥ eva asaṃvidan pariniṣṭhitaniṣṭhayā tiṣṭha.
14.
The entire multitude of worldly objects, along with the mind, intellect, and so forth, is (thus) situated. As the true knower (jña), remain unattached, with firmly established conviction (niṣṭhā).
न केनचित्कस्यचिदेव कश्चिद्दोषो न चैवेह गुणः कदाचित् ।
सुखेन दुःखेन भवाभवेन न चास्ति भोक्ता न च कर्तृता च ॥ १५ ॥
सुखेन दुःखेन भवाभवेन न चास्ति भोक्ता न च कर्तृता च ॥ १५ ॥
na kenacitkasyacideva kaściddoṣo na caiveha guṇaḥ kadācit ,
sukhena duḥkhena bhavābhavena na cāsti bhoktā na ca kartṛtā ca 15
sukhena duḥkhena bhavābhavena na cāsti bhoktā na ca kartṛtā ca 15
15.
na kenacit kasyacit eva kaścit
doṣaḥ na ca eva iha guṇaḥ kadācit
sukhena duḥkhena bhava abhavena
na ca asti bhoktā na ca kartṛtā ca
doṣaḥ na ca eva iha guṇaḥ kadācit
sukhena duḥkhena bhava abhavena
na ca asti bhoktā na ca kartṛtā ca
15.
kenacit kasyacit eva kaścit doṣaḥ
na ca eva iha guṇaḥ kadācit na
sukhena duḥkhena bhava abhavena
bhoktā na ca kartṛtā ca na asti
na ca eva iha guṇaḥ kadācit na
sukhena duḥkhena bhava abhavena
bhoktā na ca kartṛtā ca na asti
15.
There is never any fault or virtue attributed by anyone to anyone. There is neither an enjoyer nor doership, whether through happiness, sorrow, existence, or non-existence.
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
Chapter 11 (current chapter)
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