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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-191

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श्रीराम उवाच ।
एवं चेत्तन्मुनिश्रेष्ठ परमार्थमयं जगत् ।
सर्वदा सर्वभावात्मा नोदेति न च शाम्यति ॥ १ ॥
śrīrāma uvāca ,
evaṃ cettanmuniśreṣṭha paramārthamayaṃ jagat ,
sarvadā sarvabhāvātmā nodeti na ca śāmyati 1
1. śrīrāma uvāca evaṃ cet tat muniśreṣṭha paramārthamayam
jagat sarvadā sarvabhāvātmā na udeti na ca śāmyati
1. śrīrāma uvāca muniśreṣṭha evaṃ cet tat jagat
paramārthamayam sarvabhāvātmā sarvadā na udeti ca na śāmyati
1. Śrī Rāma said: If this is the case, O best of sages, then this universe (jagat) is truly composed of the ultimate reality (paramārtha). As the very essence of all existing things, it never arises nor does it ever cease.
भ्रान्तिरेवेयमाभाति जगदाभासरूपिणी ।
भ्रान्तिरेवापि वा नैव ब्रह्मसत्तैव केवला ॥ २ ॥
bhrāntireveyamābhāti jagadābhāsarūpiṇī ,
bhrāntirevāpi vā naiva brahmasattaiva kevalā 2
2. bhrāntiḥ eva iyam ābhāti jagadābhāsarūpiṇī
bhrāntiḥ eva api vā na eva brahmasattā eva kevalā
2. iyam bhrāntiḥ eva jagadābhāsarūpiṇī ābhāti vā
api na eva bhrāntiḥ kevalā brahmasattā eva
2. This very illusion (bhrānti) appears, taking on the form of the world's manifestation. Or rather, it is not an illusion (bhrānti) at all, but solely the existence (sattā) of Brahman.
श्रीवसिष्ठ उवाच ।
काकतालीयवद्ब्रह्म यद्भातीवात्मनात्मनि ।
स तेनैवात्मनात्मैव जगदित्यवबुध्यते ॥ ३ ॥
śrīvasiṣṭha uvāca ,
kākatālīyavadbrahma yadbhātīvātmanātmani ,
sa tenaivātmanātmaiva jagadityavabudhyate 3
3. śrīvasiṣṭhaḥ uvāca kākatālīyavat brahma yat bhāti iva ātmanā
ātmani saḥ tena eva ātmanā ātmā eva jagat iti avabudhyate
3. śrīvasiṣṭhaḥ uvāca.
yat brahma ātmanā ātmani kākatālīyavat iva bhāti,
saḥ tena eva ātmanā ātmā eva jagat iti avabudhyate.
3. Śrī Vasiṣṭha said: That Brahman, which appears spontaneously within itself through its own nature (ātman), resembling an accidental "crow-and-palm-fruit" event, is understood by that very self (ātman) as the world, indeed, as the self (ātman) itself.
श्रीराम उवाच ।
कथं तपत्यहोऽदिक्कं सर्गस्यादौ परत्र च ।
कथं भित्त्या विना भाति वद दीपप्रभा मुने ॥ ४ ॥
śrīrāma uvāca ,
kathaṃ tapatyaho'dikkaṃ sargasyādau paratra ca ,
kathaṃ bhittyā vinā bhāti vada dīpaprabhā mune 4
4. śrīrāmaḥ uvāca katham tapati aho adikakam sargasya ādau
paratra ca katham bhittyā vinā bhāti vada dīpaprabhā mune
4. śrīrāmaḥ uvāca.
mune,
aho! sargasya ādau paratra ca adikakam katham tapati? katham bhittyā vinā dīpaprabhā bhāti? vada.
4. Śrī Rāma said: O sage, how does this unmanifest (adikka) [world] shine forth at the beginning of creation and beyond? How does the light of a lamp appear without a wall (bhitti)?
श्रीवसिष्ठ उवाच ।
इत्थंरूपमिदं भाति चितिरूपप्रभाप्रभा ।
पश्य सैवात्मनाऽऽस्ते यत्प्रकाशादिभिरेव च ॥ ५ ॥
śrīvasiṣṭha uvāca ,
itthaṃrūpamidaṃ bhāti citirūpaprabhāprabhā ,
paśya saivātmanā''ste yatprakāśādibhireva ca 5
5. śrīvasiṣṭhaḥ uvāca itthaṃrūpam idam bhāti citirūpaprabhāprabhā
paśya sā eva ātmanā āste yat prakāśādibhiḥ eva ca
5. śrīvasiṣṭhaḥ uvāca.
idam itthaṃrūpam bhāti (yad) citirūpaprabhāprabhā (asti).
paśya,
sā eva ātmanā āste yat prakāśādibhiḥ eva ca (asti).
5. Śrī Vasiṣṭha said: This (world) appears in such a form; it is the sheer radiance (prabhā) of the light (prabhā) that is the form (rūpa) of consciousness (citi). Behold! That very (consciousness) exists by its own nature (ātman), along with illumination (prakāśa) and other qualities.
भित्तौ प्रकाशो भातीव तत्कुड्यं भासनं च तत् ।
दृश्यस्यासंभवादादौ वक्ता द्रष्टा प्रदृश्यताम् ॥ ६ ॥
bhittau prakāśo bhātīva tatkuḍyaṃ bhāsanaṃ ca tat ,
dṛśyasyāsaṃbhavādādau vaktā draṣṭā pradṛśyatām 6
6. bhittau prakāśaḥ bhāti iva tat kuḍyam bhāsanaṃ ca
tat dṛśyasya asaṃbhavāt ādau vaktā draṣṭā pradṛśyatām
6. bhittau prakāśaḥ iva bhāti,
tat kuḍyam ca tat bhāsanaṃ.
dṛśyasya asaṃbhavāt ādau,
vaktā draṣṭā pradṛśyatām.
6. Just as light shines on a wall, and that wall itself is the illumination, similarly, since any object to be seen (dṛśya) is initially non-existent, let the speaker and the seer become manifest.
तस्माद्द्रष्टास्ति नो दृश्यं नैवास्तीदमनामयम् ।
चित्प्रभैवात्मना भित्तिर्भवत्याभासनं तथा ॥ ७ ॥
tasmāddraṣṭāsti no dṛśyaṃ naivāstīdamanāmayam ,
citprabhaivātmanā bhittirbhavatyābhāsanaṃ tathā 7
7. tasmāt draṣṭā asti no dṛśyam na eva asti idam anāmayam
citprabhā eva ātmanā bhittiḥ bhavati ābhāsanam tathā
7. tasmāt draṣṭā asti.
dṛśyam no asti eva,
idam (ca) anāmayam na (asti).
citprabhā eva ātmanā bhittiḥ tathā ābhāsanam bhavati.
7. Therefore, the seer (draṣṭā) exists, but the seen (dṛśya) does not exist at all; indeed, this [seen world] is not undefiled. The very effulgence of consciousness (citprabhā), by its own self (ātman), becomes both the substrate and the manifestation, just as before.
द्रष्टृदृश्यात्मिकैकैव स्वात्मनैव विराजते ।
स्वप्नादिषु यथेहाद्य द्रष्टृदृश्यात्मिका सती ॥ ८ ॥
draṣṭṛdṛśyātmikaikaiva svātmanaiva virājate ,
svapnādiṣu yathehādya draṣṭṛdṛśyātmikā satī 8
8. draṣṭṛdṛśyātmakā eka eva svātmanā eva virājate
svapnādiṣu yathā iha adya draṣṭṛdṛśyātmakā satī
8. (sā) draṣṭṛdṛśyātmakā eka eva svātmanā eva virājate.
yathā svapnādiṣu draṣṭṛdṛśyātmakā satī,
iha adya (api tathā) (sā) (asti).
8. Being of the nature of the seer and the seen (draṣṭṛdṛśyātmakā), it is truly one and shines forth by its own self (ātman) alone. Just as in dreams and the like, so too here and now, it exists as the nature of the seer and the seen (draṣṭṛdṛśyātmakā).
चिद्भात्येव हि सर्गादौ कचन्ती भाति सर्गवत् ।
भासनीयं च भानं च रूपं यत्र स्वयंप्रभा ॥ ९ ॥
cidbhātyeva hi sargādau kacantī bhāti sargavat ,
bhāsanīyaṃ ca bhānaṃ ca rūpaṃ yatra svayaṃprabhā 9
9. cit bhāti eva hi sargādau kacantī bhāti sargavat
bhāsanīyam ca bhānam ca rūpam yatra svayaṃprabhā
9. hi,
sargādau cit eva bhāti.
kacantī (sā) sargavat bhāti.
yatra (sā) svayaṃprabhā (asti),
(tatra) bhāsanīyam ca bhānam ca rūpam (api asti).
9. Indeed, at the very beginning of creation (sarga), consciousness (cit) shines forth. Glowing, it manifests as creation. That very nature (rūpa) where the manifestable and the manifestation (bhāna) reside, is itself self-luminous (svayaṃprabhā).
एकैव चित्र्त्रयं भूत्वा सर्गादौ भाति सर्गवत् ।
एष एव स्वभावोऽस्या यदेवं भाति भासुरा ॥ १० ॥
ekaiva citrtrayaṃ bhūtvā sargādau bhāti sargavat ,
eṣa eva svabhāvo'syā yadevaṃ bhāti bhāsurā 10
10. ekā eva citra-trayam bhūtvā sarga ādau bhāti sargavat
eṣaḥ eva svabhāvaḥ asyāḥ yat evam bhāti bhāsurā
10. ekā eva citra-trayam bhūtvā sarga ādau sargavat
bhāti asyāḥ eṣaḥ eva svabhāvaḥ yat evam bhāsurā bhāti
10. The One alone, having become a threefold manifestation of consciousness (cit), appears at the beginning of creation as if it were creation itself. This indeed is her intrinsic nature (svabhāva), that she thus shines forth, radiant.
एतत्तु स्वप्नसंकल्पनगरेष्वनुभूयते ।
इत्थं नाम तपत्येषा चिद्दीप्तिः प्रथमोदिता ॥ ११ ॥
etattu svapnasaṃkalpanagareṣvanubhūyate ,
itthaṃ nāma tapatyeṣā ciddīptiḥ prathamoditā 11
11. etat tu svapna-saṅkalpa-nagareṣu anubhūyate
ittham nāma tapati eṣā cit-dīptiḥ prathama-uditā
11. etat tu svapna-saṅkalpa-nagareṣu anubhūyate
ittham nāma eṣā prathama-uditā cit-dīptiḥ tapati
11. This, however, is experienced in cities imagined within a dream (svapnasaṅkalpanagara). It is thus, indeed, that this primordially arisen light of consciousness (cit-dīpti) manifests.
नभस्येव नभोरूपा यदिदं भासते जगत् ।
अनाद्यन्तमिदं तस्याः सर्गाः सर्गात्मभासनम् ॥ १२ ॥
nabhasyeva nabhorūpā yadidaṃ bhāsate jagat ,
anādyantamidaṃ tasyāḥ sargāḥ sargātmabhāsanam 12
12. nabhasi eva nabho-rūpā yat idam bhāsate jagat
anādi-antam idam tasyāḥ sargāḥ sarga-ātma-bhāsanam
12. yat idam jagat nabhasi eva nabho-rūpā bhāsate idam
anādi-antam tasyāḥ sargāḥ (santi) sarga-ātma-bhāsanam (asti)
12. Just as sky-like forms appear in the sky itself, so too does this world (jagat) shine forth. This world, without beginning or end, consists of her creations (sarga), which are nothing but the shining forth of the very self of creation (sargātma-bhāsana).
स्वभावभूतमस्माकं त्विदं भाति महात्मनाम् ।
भास्यभासकसंवित्तिर्नश्यति प्रतिभामिता ॥ १३ ॥
svabhāvabhūtamasmākaṃ tvidaṃ bhāti mahātmanām ,
bhāsyabhāsakasaṃvittirnaśyati pratibhāmitā 13
13. svabhāva-bhūtam asmākam tu idam bhāti mahā-ātmanām
bhāsya-bhāsaka-saṃvittiḥ naśyati pratibhāmitā
13. tu idam svabhāva-bhūtam asmākam mahā-ātmanām bhāti
pratibhāmitā bhāsya-bhāsaka-saṃvittiḥ naśyati
13. This (reality), having become our intrinsic nature (svabhāvabhūta), shines forth for great souls (mahātman). (At that point,) the awareness of the perceived object (bhāsya) and the perceiving subject (bhāsaka) - an awareness that is merely a reflection (pratibhāmitā) - vanishes.
तदा तु नाम सर्गादौ नासीद्भास्यो न भासकः ।
मिथ्याज्ञानवशादेव स्थाणौ पुंस्प्रत्ययो यथा ॥ १४ ॥
tadā tu nāma sargādau nāsīdbhāsyo na bhāsakaḥ ,
mithyājñānavaśādeva sthāṇau puṃspratyayo yathā 14
14. tadā tu nāma sargādau na āsīt bhāsyaḥ na bhāsakaḥ
| mithyājñāṇavaśāt eva sthāṇau puṃspratyayaḥ yathā
14. sargādau tadā tu nāma bhāsyaḥ na āsīt bhāsakaḥ na
mithyājñāṇavaśāt eva sthāṇau puṃspratyayaḥ yathā
14. Then, indeed, at the beginning of creation, there was neither that which is illuminated nor the illuminator. This was solely due to false knowledge, just as there is the perception of a man in a tree stump.
तथात्मनि द्विताभानाच्चित्ते द्वैतविभासनम् ।
सर्गादौ न च भास्योस्ति न च वा नास्ति भासकः ॥ १५ ॥
tathātmani dvitābhānāccitte dvaitavibhāsanam ,
sargādau na ca bhāsyosti na ca vā nāsti bhāsakaḥ 15
15. tathā ātmani dvitābhānāt citte dvaitavibhāsanam |
sargādau na ca bhāsyaḥ asti na ca vā na asti bhāsakaḥ
15. tathā ātmani dvitābhānāt citte dvaitavibhāsanam (bhavati)
sargādau ca bhāsyaḥ na asti ca vā bhāsakaḥ na asti
15. Similarly, from the appearance of duality in the Self (ātman), there is the manifestation of duality in the mind. At the beginning of creation, there is neither that which is illuminated nor, indeed, is there an illuminator.
कारणाभावतोद्वैतं चिद्व्योमाभाति केवलम् ।
किं नाम कारणं ब्रूहि सर्गादौ चिति वस्तुतः ॥ १६ ॥
kāraṇābhāvatodvaitaṃ cidvyomābhāti kevalam ,
kiṃ nāma kāraṇaṃ brūhi sargādau citi vastutaḥ 16
16. kāraṇābhāvataḥ advaitam citvyoma ābhāti kevalam
| kim nāma kāraṇam brūhi sargādau citi vastutaḥ
16. kāraṇābhāvataḥ advaitam citvyoma kevalam ābhāti
sargādau citi vastutaḥ kim nāma kāraṇam brūhi
16. Due to the absence of a cause, the non-dual consciousness-space (cidvyoman) alone truly manifests. Tell me, what indeed is the cause in consciousness (cit) at the beginning of creation, in reality?
अभावादर्थदृष्टीनां चिदेवेत्थं प्रकाशते ।
जगद्भानमिदं यत्तन्न जाग्रन्न सुषुप्तकम् ॥ १७ ॥
abhāvādarthadṛṣṭīnāṃ cidevetthaṃ prakāśate ,
jagadbhānamidaṃ yattanna jāgranna suṣuptakam 17
17. abhāvāt arthadṛṣṭīnām cit eva ittham prakāśate |
jagadbhānam idam yat tat na jāgrat na suṣuptakam
17. arthadṛṣṭīnām abhāvāt cit eva ittham prakāśate
yat idam jagadbhānam tat na jāgrat na suṣuptakam
17. Due to the absence of perceptions of objects, consciousness (cit) alone thus manifests. This manifestation of the world is neither the waking state nor the state of deep sleep.
न स्वप्नोसंभवाद्दृश्यं केवलं ब्रह्म भासते ।
चिन्मात्रव्योमसर्गादावित्थं कचकचायते ॥ १८ ॥
na svapnosaṃbhavāddṛśyaṃ kevalaṃ brahma bhāsate ,
cinmātravyomasargādāvitthaṃ kacakacāyate 18
18. na svapnaḥ asaṃbhavāt dṛśyam kevalam brahma
bhāsate citmātravyomasarga ādau ittham kacakacāyate
18. dṛśyam svapnaḥ asaṃbhavāt kevalam brahma na
bhāsate ittham citmātravyomasarga ādau kacakacāyate
18. It is not that the visible world manifests solely as Brahman (brahman) simply because dreams are not real. Rather, in this very manner, a dispute arises concerning the beginning of the creation of the space of pure consciousness.
यत्स्वमेव वपुर्वेत्ति जगदित्यजगन्मयम् ।
चिन्मात्रव्योमसर्गादावित्थं भाति विकासनम् ॥ १९ ॥
yatsvameva vapurvetti jagadityajaganmayam ,
cinmātravyomasargādāvitthaṃ bhāti vikāsanam 19
19. yat svam eva vapuḥ vetti jagat iti ajaganmayam
citmātravyomasarga ādau ittham bhāti vikāsanam
19. yat svam eva vapuḥ jagat iti ajaganmayam vetti
ittham citmātravyomasarga ādau vikāsanam bhāti
19. That pure consciousness, which itself knows its own nature (or form) as the world (even though it is not inherently composed of the world), thus manifests as an expansion at the very beginning of the creation of the space of pure consciousness.
यदिदं जगदित्येव
शून्यत्वाम्बरयोरिव ॥ २० ॥
yadidaṃ jagadityeva
śūnyatvāmbarayoriva 20
20. yat idam jagat iti eva
śūnyatvāmbara-yoḥ iva
20. yat idam jagat iti eva
śūnyatvāmbara-yoḥ iva
20. That which is indeed known as this world, is like that of emptiness and space.
बुद्ध्वा च यावत्स्वनुभूतियुक्तं स्थातव्यमेतेन विकल्पमुक्तम् ।
पाषाणमौनं कुजनेन तूक्तं न ग्राह्यमज्ञेन हि भुक्तमुक्तम् ॥ २१ ॥
buddhvā ca yāvatsvanubhūtiyuktaṃ sthātavyametena vikalpamuktam ,
pāṣāṇamaunaṃ kujanena tūktaṃ na grāhyamajñena hi bhuktamuktam 21
21. buddhvā ca yāvat-svanubhūti-yuktam
sthātavyam etena vikalpa-muktam
pāṣāṇa-maunam kujanena tu uktam
na grāhyam ajñena hi bhukta-muktam
21. ca buddhvā etena vikalpa-muktam
yāvat-svanubhūti-yuktam sthātavyam
tu kujanena uktam pāṣāṇa-maunam
ajñena na grāhyam hi bhukta-muktam
21. And having understood (this truth), one should remain free from conceptualizations, being truly endowed with one's own direct experience (anubhūti). However, the 'stone-like silence' proclaimed by ill-intended individuals should not be accepted by the ignorant, for it is indeed something (already) experienced and discarded (as having no value).

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)

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 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 (current chapter) 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