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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-179

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श्रीवसिष्ठ उवाच ।
एवं चिन्मात्रमेवैकं शुद्धं सत्त्वं जगत्त्रयम् ।
संभवन्तीह भूतानि नाज्ञबुद्धानि कानिचित् ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ cinmātramevaikaṃ śuddhaṃ sattvaṃ jagattrayam ,
saṃbhavantīha bhūtāni nājñabuddhāni kānicit 1
1. śrīvasiṣṭha uvāca evam cinmātram eva ekam śuddham sattvam
jagattrayam sambhavanti iha bhūtāni na ajñabuddhāni kānicit
1. śrīvasiṣṭha uvāca evam jagattrayam ekam śuddham sattvam
cinmātram eva iha kānicit bhūtāni ajñabuddhāni na sambhavanti
1. Śrī Vasiṣṭha said: In this manner, these three worlds are indeed nothing but one pure consciousness (cit) and pure existence (sattva). No beings here are born of or rooted in ignorant understanding.
तस्मात्कुतः शरीरादि वस्तु सप्रतिघं कुतः ।
यदिदं दृश्यते किंचित्तदप्रतिघमाततम् ॥ २ ॥
tasmātkutaḥ śarīrādi vastu sapratighaṃ kutaḥ ,
yadidaṃ dṛśyate kiṃcittadapratighamātatam 2
2. tasmāt kutaḥ śarīrādi vastu sapratigham kutaḥ
yat idam dṛśyate kiñcit tat apratigham ātatam
2. tasmāt kutaḥ śarīrādi vastu (syāt) kutaḥ sapratigham (syāt)
yat idam kiñcit dṛśyate tat apratigham ātatam (asti)
2. Therefore, from where would a physical object like a body arise, and how would it possess obstruction? Whatever little is perceived (as separate here), that is truly unobstructed and all-pervading.
स्थितं चिद्व्योम चिद्व्योम्निशान्ते शान्तं समं स्थितम् ।
स्थितमाकाशमाकाशे ज्ञप्तिर्ज्ञप्तौ विजृम्भते ॥ ३ ॥
sthitaṃ cidvyoma cidvyomniśānte śāntaṃ samaṃ sthitam ,
sthitamākāśamākāśe jñaptirjñaptau vijṛmbhate 3
3. sthitam citvyoma citvyomni śānte śāntam samam sthitam
sthitam ākāśam ākāśe jñaptiḥ jñaptau vijṛmbhate
3. sthitam citvyoma citvyomni śānte śāntam samam sthitam
sthitam ākāśam ākāśe jñaptiḥ jñaptau vijṛmbhate
3. The consciousness-space (cit-vyoma) abides within consciousness-space; it is peaceful, tranquil, and uniformly established. Likewise, space (ākāśa) abides within space, and cognition (jñapti) expands within cognition.
सर्वं संविन्मयं शान्तं सत्स्वप्न इव जाग्रति ।
स्थितमप्रतिघाकारं क्वासौ सप्रतिघा स्थितिः ॥ ४ ॥
sarvaṃ saṃvinmayaṃ śāntaṃ satsvapna iva jāgrati ,
sthitamapratighākāraṃ kvāsau sapratighā sthitiḥ 4
4. sarvam saṃvinmayam śāntam sat-svapnaḥ iva jāgrati
sthitam apratighākāram kva asau sapratighā sthitiḥ
4. sarvam saṃvinmayam śāntam apratighākāram jāgrati
sat-svapnaḥ iva sthitam asau sapratighā sthitiḥ kva
4. Everything is constituted of pure consciousness (saṃvit), tranquil, and exists in an unimpeded form, much like a vivid dream within the waking state. Where then is that obstructed, resistant existence?
क्व देहावयवाः क्वान्त्रवेष्टनी क्वास्थिपञ्जरम् ।
व्योमेवाप्रतिघं विद्धि देहं सप्रतिघोपमम् ॥ ५ ॥
kva dehāvayavāḥ kvāntraveṣṭanī kvāsthipañjaram ,
vyomevāpratighaṃ viddhi dehaṃ sapratighopamam 5
5. kva dehāvayavāḥ kva antraveṣṭanī kva asthipañjaram
vyoma iva apratigham viddhi deham sapratighopamam
5. dehāvayavāḥ kva antraveṣṭanī kva asthipañjaram kva
deham sapratighopamam vyoma iva apratigham viddhi
5. Where are the body's components? Where is the coiled mass of intestines? Where is the cage of bones? Understand that the body, though appearing as if obstructed, is in reality unimpeded like space (vyoman).
संवित्करौ शिरः संवित्संविदिन्द्रियवृन्दकम् ।
शान्तमप्रतिघं सर्वं न सप्रतिघमस्ति हि ॥ ६ ॥
saṃvitkarau śiraḥ saṃvitsaṃvidindriyavṛndakam ,
śāntamapratighaṃ sarvaṃ na sapratighamasti hi 6
6. saṃvit karau śiraḥ saṃvit saṃvit indriyavṛndakam
śāntam apratigham sarvam na sapratigham asti hi
6. karau saṃvit śiraḥ saṃvit indriyavṛndakam saṃvit
sarvam śāntam apratigham asti hi na sapratigham
6. The hands are consciousness (saṃvit), the head is consciousness, and the entire group of senses is consciousness. Everything is tranquil and unimpeded; truly, nothing is actually obstructed.
ब्रह्मव्योम्नः स्वप्नरूपस्वभावत्वाज्जगत्स्थितेः ।
इदं सर्वं संभवति सहेतुकमहेतुकम् ॥ ७ ॥
brahmavyomnaḥ svapnarūpasvabhāvatvājjagatsthiteḥ ,
idaṃ sarvaṃ saṃbhavati sahetukamahetukam 7
7. brahmavyomnaḥ svapnarūpasvabhāvatvāt jagatsthiteḥ
idam sarvam saṃbhavati sahetukam ahetukam
7. brahmavyomnaḥ jagatsthiteḥ svapnarūpasvabhāvatvāt
idam sarvam sahetukam ahetukam saṃbhavati
7. Since the world's existence (jagatsthiti) inherently takes the form of a dream within the space of Brahman (brahman), all this (creation) comes into being, both with and without a specific cause.
न कारणं विना कार्यं भवतीत्युपपद्यते ।
यद्यथा येन निर्णीतं तत्तथा तेन लक्ष्यते ॥ ८ ॥
na kāraṇaṃ vinā kāryaṃ bhavatītyupapadyate ,
yadyathā yena nirṇītaṃ tattathā tena lakṣyate 8
8. na kāraṇam vinā kāryam bhavati iti upapadyate
yat yathā yena nirṇītam tat tathā tena lakṣyate
8. kāryam kāraṇam vinā na bhavati iti upapadyate.
yat yena yathā nirṇītam,
tat tena tathā lakṣyate.
8. It is logically established that an effect does not occur without a cause. Whatever is decided by someone in a particular manner, is perceived by that person in precisely that way.
कारणेन विना कार्यं सद्वदित्युपपद्यते ।
यथाभावितमेवार्थं संविदाप्नोत्यसंशयम् ॥ ९ ॥
kāraṇena vinā kāryaṃ sadvadityupapadyate ,
yathābhāvitamevārthaṃ saṃvidāpnotyasaṃśayam 9
9. kāraṇena vinā kāryam sadvat iti upapadyate
yathābhāvitam eva artham saṃvid āpnoti asaṃśayam
9. kāraṇena vinā kāryam sadvat iti upapadyate.
yathābhāvitam artham eva saṃvit asaṃśayam āpnoti.
9. It is logically established that an effect can appear real even without a cause. Undeniably, intuitive understanding grasps an object exactly as it has been conceived.
यथा संभवति स्वप्ने सर्वं सर्वत्र सर्वथा ।
चिन्मयत्वात्तथा जाग्रत्यस्ति सर्वात्मरूपता ॥ १० ॥
yathā saṃbhavati svapne sarvaṃ sarvatra sarvathā ,
cinmayatvāttathā jāgratyasti sarvātmarūpatā 10
10. yathā saṃbhavati svapne sarvam sarvatra sarvathā
cinmayatvāt tathā jāgrati asti sarvātmarūpatā
10. yathā svapne sarvam sarvatra sarvathā saṃbhavati,
tathā cinmayatvāt jāgrati sarvātmarūpatā asti.
10. Just as everything is possible everywhere and in every way in a dream (svapna), so too in the waking state (jāgrat) there exists the nature of the universal Self (ātman) in all things, owing to its essence being pure consciousness.
सर्वात्मनि ब्रह्मपदे नानानानात्मनि स्थिता ।
अस्त्यकारणकार्याणां सत्ता कारणजापि च ॥ ११ ॥
sarvātmani brahmapade nānānānātmani sthitā ,
astyakāraṇakāryāṇāṃ sattā kāraṇajāpi ca 11
11. sarvātmani brahmapade nānānānātmani sthitā
asti akāraṇakāryāṇām sattā kāraṇajā api ca
11. sarvātmani brahmapade nānānānātmani sthitā.
akāraṇakāryāṇām ca kāraṇajā api sattā asti.
11. Within the universal Self (ātman), which is the state of Brahman (brahman), resides the varied and manifold manifestations of the Self (ātman). There exists the reality of effects that are without cause, and also of those that are born from a cause.
एकः सहस्रं भवति यथा ह्येते किलैन्दवाः ।
प्रयाता भूतलक्षत्वं संकल्पजगतां गणैः ॥ १२ ॥
ekaḥ sahasraṃ bhavati yathā hyete kilaindavāḥ ,
prayātā bhūtalakṣatvaṃ saṃkalpajagatāṃ gaṇaiḥ 12
12. ekaḥ sahasram bhavati yathā hi ete kila aindavāḥ
prayātā bhūtalakṣatvam saṅkalpajagatām gaṇaiḥ
12. yathā hi ete aindavāḥ saṅkalpajagatām gaṇaiḥ bhūtalakṣatvam prayātāḥ,
kila ekaḥ sahasram bhavati (tathā)
12. Just as these moonbeams, by means of the multitudes of worlds created by imagination (saṅkalpa), become a hundred thousand on earth, similarly, one (single entity) becomes a thousand.
सहस्रमेकं भवति संविदां च तथा हि यत् ।
सायुज्ये चक्रपाण्यादेः सर्गैरेकं भवेद्वपुः ॥ १३ ॥
sahasramekaṃ bhavati saṃvidāṃ ca tathā hi yat ,
sāyujye cakrapāṇyādeḥ sargairekaṃ bhavedvapuḥ 13
13. sahasram ekam bhavati saṃvidām ca tathā hi yat
sāyujye cakrapāṇyādeḥ sargaiḥ ekam bhavet vapuḥ
13. ca hi yat sahasram ekam saṃvidām (rūpeṇa) bhavati,
tathā sāyujye cakrapāṇyādeḥ sargaiḥ ekam vapuḥ bhavet.
13. And just as a thousand cognitions (saṃvid) become one, so too, through the process of creation, a single body (vapu) becomes united with Cakrapāṇi (Viṣṇu) and other deities.
एक एव भवत्यब्धिः स्रवन्तीनां शतैरपि ।
एक एव भवेत्काल ऋतुसंवत्सरोत्करैः ॥ १४ ॥
eka eva bhavatyabdhiḥ sravantīnāṃ śatairapi ,
eka eva bhavetkāla ṛtusaṃvatsarotkaraiḥ 14
14. ekaḥ eva bhavati abdhiḥ sravantīnām śataiḥ
api ekaḥ eva bhavet kālaḥ ṛtusaṃvatsarotkaraiḥ
14. sravantīnām śataiḥ api ekaḥ eva abdhiḥ bhavati.
(tathā) ṛtusaṃvatsarotkaraiḥ ekaḥ eva kālaḥ bhavet.
14. The ocean (abdhi) becomes one even with hundreds of rivers flowing into it. Similarly, time (kāla) becomes a single entity despite the collections of seasons and years.
संविदाकाश एवायं देहः स्वप्न इवोदितः ।
स्वप्नाद्रिवन्निराकारः स्वानुभूतिस्फुटोऽपि च ॥ १५ ॥
saṃvidākāśa evāyaṃ dehaḥ svapna ivoditaḥ ,
svapnādrivannirākāraḥ svānubhūtisphuṭo'pi ca 15
15. saṃvidākāśaḥ eva ayam dehaḥ svapna iva uditaḥ
svapnādrivat nirākāraḥ svānubhūtisphuṭaḥ api ca
15. ayam dehaḥ saṃvidākāśaḥ eva (asti),
svapna iva uditaḥ.
svapnādrivat nirākāraḥ,
api ca svānubhūtisphuṭaḥ.
15. This body (deha) is merely the sky of consciousness (saṃvid), manifested like a dream. It is formless, like a mountain in a dream, yet it is also distinct and clear through self-experience.
संवित्तिरेवानुभवात्सैवाननुभवात्मिका ।
द्रष्टृदृश्यदृशा भाति चिद्व्योमैकमतो जगत् ॥ १६ ॥
saṃvittirevānubhavātsaivānanubhavātmikā ,
draṣṭṛdṛśyadṛśā bhāti cidvyomaikamato jagat 16
16. saṃvittiḥ eva anubhavāt sā eva ananubhavātmikā
draṣṭṛdṛśyadṛśā bhāti citvyoma ekam ataḥ jagat
16. saṃvittiḥ eva anubhavāt sā eva ananubhavātmikā.
ataḥ jagat ekam citvyoma draṣṭṛdṛśyadṛśā bhāti.
16. Consciousness (saṃvitti) itself is experience, yet that very consciousness is also non-experiential in its intrinsic nature (ātman). Therefore, the world (jagat) shines forth as one with the space of consciousness, appearing as the seer, the seen, and the act of seeing.
वेदनावेदनात्मैकं निद्रास्वप्नसुषुप्तवत् ।
वातस्पन्दाविवाभिन्नौ चिद्व्योमेकमतो जगत् ॥ १७ ॥
vedanāvedanātmaikaṃ nidrāsvapnasuṣuptavat ,
vātaspandāvivābhinnau cidvyomekamato jagat 17
17. vedanā avedanā ātmaikam nidrāsvapnasuṣuptavat
vātaspandau iva abhinnau citvyoma ekam ataḥ jagat
17. ataḥ jagat citvyoma ekam.
vedanā avedanā ātmaikam (bhavati).
(te) nidrāsvapnasuṣuptavat,
vātaspandau iva,
abhinnau.
17. Perception (vedanā) and non-perception (avedanā) are of one nature with the Self (ātman), just like the states of sleep, dream, and deep sleep are (ultimately) one. They are non-different, like the wind and its movement. Therefore, the world (jagat) is one with the space of consciousness.
द्रष्टा दृश्यं दर्शनं च चिद्भानं परमार्थखम् ।
शून्यस्वप्न इवाभाति चिद्व्योमैकमतो जगत् ॥ १८ ॥
draṣṭā dṛśyaṃ darśanaṃ ca cidbhānaṃ paramārthakham ,
śūnyasvapna ivābhāti cidvyomaikamato jagat 18
18. draṣṭā dṛśyam darśanam ca citbhānam paramārthakham
śūnyasvapnaḥ iva ābhāti citvyoma ekam ataḥ jagat
18. ataḥ jagat citvyoma ekam.
draṣṭā dṛśyam darśanam ca (sarvam) paramārthakham citbhānam (asti).
śūnyasvapnaḥ iva ābhāti.
18. The seer, the seen, and the act of seeing are merely the shining of consciousness, which is the ultimate reality and pure space (paramārthakham). Therefore, the world (jagat) shines forth as one with the space of consciousness, appearing like an empty dream.
जगत्त्वमसदेवेशे भ्रान्त्या प्रथमसर्गतः ।
स्वप्ने भयमिवाशेषं परिज्ञातं प्रशाम्यति ॥ १९ ॥
jagattvamasadeveśe bhrāntyā prathamasargataḥ ,
svapne bhayamivāśeṣaṃ parijñātaṃ praśāmyati 19
19. jagattvam asat eva īśe bhrāntyā prathamasargataḥ
svapne bhayam iva aśeṣam parijñātam praśāmyati
19. īśe jagattvam asat eva.
bhrāntyā prathamasargataḥ (idam utpannam).
svapne bhayam iva,
aśeṣam parijñātam (sat) praśāmyati.
19. The nature of being the world (jagattva) is truly non-existent in the Lord (īśa); it arises from illusion (bhrānti) from the very first creation. Just as fear in a dream, the entire world (aśeṣam) completely subsides when it is fully understood.
एकस्याः संविदः स्वप्ने यथा भानमनेकधा ।
नानापदार्थरूपेण सर्गादौ गगने तथा ॥ २० ॥
ekasyāḥ saṃvidaḥ svapne yathā bhānamanekadhā ,
nānāpadārtharūpeṇa sargādau gagane tathā 20
20. ekasyāḥ saṃvidaḥ svapne yathā bhānam anekadhā
nānāpadārtharūpeṇa sargādau gagane tathā
20. yathā svapne ekasyāḥ saṃvidaḥ bhānam
nānāpadārtharūpeṇa anekadhā tathā sargādau gagane
20. Just as the manifestation of a single consciousness (saṃvid) appears in a dream in many diverse forms, as various objects, so too does it appear in space at the beginning of creation (sarga).
बहुदीपे गृहे च्छाया बह्वयो भान्त्येकवद्यथा ।
सर्वशक्तेस्तथैवैका भाति शक्तिरनेकधा ॥ २१ ॥
bahudīpe gṛhe cchāyā bahvayo bhāntyekavadyathā ,
sarvaśaktestathaivaikā bhāti śaktiranekadhā 21
21. bahudīpe gṛhe chāyāḥ bahvayaḥ bhānti ekavat yathā
sarvaśakteḥ tathā eva ekā bhāti śaktiḥ anekadhā
21. yathā bahudīpe gṛhe bahvayaḥ chāyāḥ ekavat bhānti
tathā eva sarvaśakteḥ ekā śaktiḥ anekadhā bhāti
21. Just as in a house with many lamps, many shadows appear as a single unified entity, so too does the one power (śakti) of the All-Powerful manifest itself in many diverse ways.
यत्सीकरस्फुरणमम्बुनिधौ शिवाख्ये व्योम्नीव वृक्षनिकरस्फुरणं स सर्गः ।
व्योम्न्येष वृक्षनिकरो व्यतिरिक्तरूपो ब्रह्माम्बुधौ न तु मनागपि सर्गबिन्दुः ॥ २२ ॥
yatsīkarasphuraṇamambunidhau śivākhye vyomnīva vṛkṣanikarasphuraṇaṃ sa sargaḥ ,
vyomnyeṣa vṛkṣanikaro vyatiriktarūpo brahmāmbudhau na tu manāgapi sargabinduḥ 22
22. yat sīkarasphuraṇam ambunidhau śivākhye
vyomnī iva vṛkṣanikarasphuraṇam saḥ sargaḥ
vyomni eṣaḥ vṛkṣanikaraḥ vyatiriktarūpaḥ
brahmāmbudhau na tu manāk api sargabinduḥ
22. yat śivākhye ambunidhau sīkarasphuraṇam
vyomni iva vṛkṣanikarasphuraṇam saḥ sargaḥ
eṣaḥ vṛkṣanikaraḥ vyomni vyatiriktarūpaḥ
tu brahmāmbudhau sargabinduḥ manāk api na
22. That which is the appearance of spray-drops in the auspicious ocean, or the appearance of a multitude of trees in space – that is creation (sarga). This multitude of trees, although appearing in space, is of a distinct form; but in the ocean of Brahman (brahman), not even a tiny drop of creation is separate.

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vairāgya prakaraṇa

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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)

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 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 (current chapter) 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