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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-192

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श्रीराम उवाच ।
अहो नु सुचिरं कालं संभ्रान्ता वयमन्तरे ।
अपरिज्ञातमात्रेण संसारपरमाम्बरे ॥ १ ॥
śrīrāma uvāca ,
aho nu suciraṃ kālaṃ saṃbhrāntā vayamantare ,
aparijñātamātreṇa saṃsāraparamāmbare 1
1. śrīrāma uvāca aho nu suciraṃ kālaṃ saṃbhrāntāḥ
vayam antare aparijñātamātreṇa saṃsāraparamāmbare
1. śrīrāma uvāca aho nu vayam suciraṃ kālaṃ antare
aparijñātamātreṇa saṃsāraparamāmbare saṃbhrāntāḥ
1. Śrī Rāma said: "Oh, for a very long time we have indeed been bewildered internally, within this supreme expanse of the cycle of existence (saṃsāra), merely due to a lack of understanding."
बुद्धे यावदियं नाम जगद्भ्रान्तिर्न किंचन ।
न चाभून्न च वास्तीयं न च नाम भविष्यति ॥ २ ॥
buddhe yāvadiyaṃ nāma jagadbhrāntirna kiṃcana ,
na cābhūnna ca vāstīyaṃ na ca nāma bhaviṣyati 2
2. buddhe yāvat iyaṃ nāma jagadbhāntiḥ na kiṃcana na
ca abhūt na ca vā asti iyaṃ na ca nāma bhaviṣyati
2. buddhe yāvat iyaṃ nāma jagadbhāntiḥ na kiṃcana na
ca abhūt na ca vā iyaṃ asti na ca nāma bhaviṣyati
2. O intellect (buddhi)! When it is realized that this so-called worldly illusion (jagadbhānti) is truly nothing at all; it neither existed in the past, nor does it exist now, nor will it ever exist.
सर्वं शान्तं निरालम्बं विज्ञानं केवलं स्थितम् ।
अनन्तं चिद्धनं व्योम नीरागमपकल्पनम् ॥ ३ ॥
sarvaṃ śāntaṃ nirālambaṃ vijñānaṃ kevalaṃ sthitam ,
anantaṃ ciddhanaṃ vyoma nīrāgamapakalpanam 3
3. sarvaṃ śāntaṃ nirālambaṃ vijñānaṃ kevalaṃ sthitam
anantaṃ ciddhanaṃ vyoma nīrāgam apakalpanam
3. sarvaṃ śāntaṃ nirālambaṃ kevalaṃ sthitam vijñānaṃ
anantaṃ ciddhanaṃ vyoma nīrāgam apakalpanam
3. Everything is tranquil, self-supported, and purely consciousness (vijñāna) that is established. It is infinite, a dense mass of consciousness, an expanse (vyoma) free from attachment, and devoid of all mental constructions.
परमाकाशमेवेदमपरिज्ञातमात्रकम् ।
संसारतामिवास्माकं गतं चित्रमहो नु भोः ॥ ४ ॥
paramākāśamevedamaparijñātamātrakam ,
saṃsāratāmivāsmākaṃ gataṃ citramaho nu bhoḥ 4
4. paramākāśam eva idam aparijñātamātrakam
saṃsāratām iva asmākaṃ gatam citram aho nu bhoḥ
4. aho nu bhoḥ citram eva! idam paramākāśam
aparijñātamātrakam iva asmākaṃ saṃsāratām gatam
4. Oh, it is indeed wonderful! This supreme expanse (paramākāśa), merely by being unknown, has, as it were, transformed into the state of worldly existence (saṃsāra) for us.
इत्थं द्वैतमिदं भातमिमे लोका इमेऽद्रयः ।
परमाकाशमित्यच्छमेवानच्छमिव स्थितम् ॥ ५ ॥
itthaṃ dvaitamidaṃ bhātamime lokā ime'drayaḥ ,
paramākāśamityacchamevānacchamiva sthitam 5
5. ittham dvaitam idam bhātam ime lokāḥ ime adrayaḥ
parama ākāśam iti accham eva anaccham iva sthitam
5. ittham idam dvaitam ime lokāḥ ime adrayaḥ bhātam
parama ākāśam accham eva anaccham iva sthitam
5. In this manner, this duality, these worlds, and these mountains have manifested, appearing as if the supreme, clear space (ākāśa) itself, though inherently pure, were somehow situated as impure.
सर्गादौ परलोकादौ स्वप्नादौ कल्पनादिके ।
चिदेव चेत्यवद्भाति कुतोऽन्या किल दृश्यधीः ॥ ६ ॥
sargādau paralokādau svapnādau kalpanādike ,
cideva cetyavadbhāti kuto'nyā kila dṛśyadhīḥ 6
6. sargādau paralokādau svapnādau kalpanādike cit
eva cetyavat bhāti kutaḥ anyā kila dṛśyadhīḥ
6. sargādau paralokādau svapnādau kalpanādike cit
eva cetyavat bhāti anyā kila dṛśyadhīḥ kutaḥ
6. At the beginning of creation, in other realms, in dreams, and in the realm of imagination (kalpanā), it is pure consciousness (cit) alone that appears as the object of perception. From where, then, could there truly be any other intellect or awareness of what is seen?
स्वर्गे वा नरके वापि स्थितोऽस्मीति मतिर्यदि ।
तत्तस्या नरकस्यान्तो दृश्यं संविन्मयात्मकम् ॥ ७ ॥
svarge vā narake vāpi sthito'smīti matiryadi ,
tattasyā narakasyānto dṛśyaṃ saṃvinmayātmakam 7
7. svarge vā narake vā api sthitaḥ asmi iti matiḥ yadi
tat tasya narakasya antaḥ dṛśyam saṃvinmaya ātmakam
7. yadi svarge vā narake vā api sthitaḥ asmi iti matiḥ
tat tasya narakasya antaḥ dṛśyam saṃvinmaya ātmakam
7. If one's thought (mati) is, "I am situated either in heaven or in hell," then that very "end" or experience of such a hell, which is seen, is truly of the nature of consciousness (saṃvit).
नेदं दृश्यं न च द्रष्टा न सर्गो न जगन्न चित् ।
न जाग्रत्स्वप्नसिद्धादि किमपीदं तदप्यसत् ॥ ८ ॥
nedaṃ dṛśyaṃ na ca draṣṭā na sargo na jaganna cit ,
na jāgratsvapnasiddhādi kimapīdaṃ tadapyasat 8
8. na idam dṛśyam na ca draṣṭā na sargaḥ na jagat na
cit na jāgratsvapnasiddhādi kim api idam tat api asat
8. idam dṛśyam na ca draṣṭā na sargaḥ na jagat na cit
na jāgratsvapnasiddhādi kim api idam na tat api asat
8. This (ultimate reality) is not the seen, nor the seer; not creation (sarga), nor the world (jagat), nor even consciousness (cit). It is neither the waking (jāgrat) state, nor the dream (svapna) state, nor any other perfected state (siddhādi). This (phenomenal existence) is nothing at all, and even that (negation) is ultimately non-existent (asat).
कुतोऽस्याः संभवो भ्रान्तेरिति चेद्दृश्यते मुने ।
तदेतदपि नो युक्तं भ्रान्त्यभावानुभूतितः ॥ ९ ॥
kuto'syāḥ saṃbhavo bhrānteriti ceddṛśyate mune ,
tadetadapi no yuktaṃ bhrāntyabhāvānubhūtitaḥ 9
9. kutaḥ asyāḥ saṃbhavaḥ bhrānteḥ iti cet dṛśyate mune |
tat etat api no yuktam bhrānti-abhāva-anubhūtitaḥ ||
9. mune asyāḥ bhrānteḥ saṃbhavaḥ kutaḥ iti cet dṛśyate
tat etat api bhrānti-abhāva-anubhūtitaḥ no yuktam
9. If it is asked, 'From where does this illusion (bhrānti) originate?', and if it is seen as existing, O sage, then even this argument is not valid, because one experiences the absence of illusion.
भ्रान्तिर्न संभवत्येव निर्विकारे ज्ञतापदे ।
यत्त्विदं भ्रान्तिताज्ञानं तत्तदेवेतरन्न तत् ॥ १० ॥
bhrāntirna saṃbhavatyeva nirvikāre jñatāpade ,
yattvidaṃ bhrāntitājñānaṃ tattadevetaranna tat 10
10. bhrāntiḥ na saṃbhavati eva nirvikāre jñatā-pade | yat
tu idam bhrāntitā-ajñānam tat tat eva itarat na tat ||
10. nirvikāre jñatā-pade bhrāntiḥ na eva saṃbhavati yat
tu idam bhrāntitā-ajñānam tat tat eva itarat na tat
10. Illusion (bhrānti) cannot possibly arise in the changeless (nirvikāra) state of pure consciousness (jñatāpada). As for this ignorance (ajñāna) regarding the nature of illusion, that itself is precisely that, and not something different or distinct from it.
निरन्तरे निराद्यन्ते व्योम्नि शैलोदरेऽथवा ।
कुतोऽन्यताकल्पकं स्याज्ज्ञपदे चाविकारिणि ॥ ११ ॥
nirantare nirādyante vyomni śailodare'thavā ,
kuto'nyatākalpakaṃ syājjñapade cāvikāriṇi 11
11. nirantare nir-ādi-ante vyomni śaila-udare athavā |
kutaḥ anyatā-kalpakam syāt jña-pade ca avikāriṇi ||
11. nirantare nir-ādi-ante vyomni athavā śaila-udare
avikāriṇi jña-pade ca kutaḥ anyatā-kalpakam syāt
11. In the boundless, uninterrupted, beginningless, and endless space, or even within a mountain cave (śailodara), from where could any source of difference arise in the changeless (avikāriṇi) state of pure consciousness (jñapade)?
मिथ्यैवानुभवो भ्रान्तेः स्वप्ने स्वमरणोपमः ।
यदनालोकनं नाम शाम्यतीदं विलोकनात् ॥ १२ ॥
mithyaivānubhavo bhrānteḥ svapne svamaraṇopamaḥ ,
yadanālokanaṃ nāma śāmyatīdaṃ vilokanāt 12
12. mithyā eva anubhavaḥ bhrānteḥ svapne sva-maraṇa-upamaḥ
| yat anālokanam nāma śāmyati idam vilokanāt ||
12. bhrānteḥ anubhavaḥ svapne sva-maraṇa-upamaḥ mithyā
eva yat nāma anālokanam idam vilokanāt śāmyati
12. The experience of illusion (bhrānti) is indeed false (mithyā), just like the experience of one's own death in a dream. That which is called 'non-perception' (anālokanam) (of reality) - this very state ceases through proper perception (vilokanāt).
मृगतृष्णाम्बुगन्धर्वनगरद्वीन्दुविभ्रमः ।
तथाऽविद्याभ्रमश्चायं विचारान्नोपलभ्यते ॥ १३ ॥
mṛgatṛṣṇāmbugandharvanagaradvīnduvibhramaḥ ,
tathā'vidyābhramaścāyaṃ vicārānnopalabhyate 13
13. mṛgatṛṣṇāmbugandharvanagaradvīnduvibhramaḥ tathā
avidyābhramaḥ ca ayam vicārāt na upalabhyate
13. ayam avidyābhramaḥ ca mṛgatṛṣṇāmbugandharvanagaradvīnduvibhramaḥ
tathā vicārāt na upalabhyate
13. Like the illusion of mirage water, a phantom city, or a double moon, this illusion of ignorance (avidyā) is not found when investigated.
बालवेतालवद्भ्रान्तिर्न विद्या जाग्रगापि हि ।
अविचारेण संरूढा विचारेणोपशाम्यति ॥ १४ ॥
bālavetālavadbhrāntirna vidyā jāgragāpi hi ,
avicāreṇa saṃrūḍhā vicāreṇopaśāmyati 14
14. bālavetālavat bhrāntiḥ na vidyā jāgragā api
hi avicāreṇa saṃrūḍhā vicāreṇa upaśāmyati
14. bhrāntiḥ bālavetālavat na vidyā api hi
jāgragā avicāreṇa saṃrūḍhā vicāreṇa upaśāmyati
14. This illusion (bhrānti), which is not true knowledge (vidyā) nor even a real thing of the waking state, is like a child's imagined ghost. It becomes firmly established through lack of investigation and subsides through investigation.
कुत आसीदिति मुने नात्र प्रश्नो विराजते ।
सत एव विचारेण लाभो भवति नासतः ॥ १५ ॥
kuta āsīditi mune nātra praśno virājate ,
sata eva vicāreṇa lābho bhavati nāsataḥ 15
15. kutaḥ āsīt iti mune na atra praśnaḥ virājate
sataḥ eva vicāreṇa lābhaḥ bhavati na asataḥ
15. mune atra kutaḥ āsīt iti praśnaḥ na virājate
sataḥ eva vicāreṇa lābhaḥ bhavati asataḥ na
15. O sage (mune), the question "From where did it originate?" is not appropriate here. Benefit is gained only by investigating the existent (sat), not the non-existent (asat).
प्रामाणिकविचारेण प्रेक्षितं यन्न लभ्यते ।
तदेतदसदेवादि तत्तर्ह्यनुभवो भ्रमः ॥ १६ ॥
prāmāṇikavicāreṇa prekṣitaṃ yanna labhyate ,
tadetadasadevādi tattarhyanubhavo bhramaḥ 16
16. prāmāṇikavicāreṇa prekṣitam yat na labhyate
tat etat asadevādi tat tarhi anubhavaḥ bhramaḥ
16. yat prāmāṇikavicāreṇa prekṣitam na labhyate
tat etat asadevādi tarhi tat anubhavaḥ bhramaḥ
16. That which is not found when examined through valid investigation (prāmāṇika vicāra) is indeed beginningless non-existent (asat). Then, that experience is merely an illusion (bhrama).
यन्नास्तीति परिच्छिन्नं प्रमाणैः सुविचारितम् ।
खपुष्पशशशृङ्गाभं तत्कथं लभ्यते सतः ॥ १७ ॥
yannāstīti paricchinnaṃ pramāṇaiḥ suvicāritam ,
khapuṣpaśaśaśṛṅgābhaṃ tatkathaṃ labhyate sataḥ 17
17. yat na asti iti paricchinnam pramāṇaiḥ suvicāritam
khapuṣpaśaśaśṛṅgābham tat katham labhyate sataḥ
17. yat pramāṇaiḥ suvicāritam na asti iti paricchinnam
khapuṣpaśaśaśṛṅgābham tat sataḥ katham labhyate
17. That which is definitively determined by well-considered proofs to be non-existent, resembling a sky-flower or a hare's horn - how can such a thing be obtained from reality (sat)?
सर्वतः प्रेक्ष्यमाणोऽपि यः कुतश्चिन्न लभ्यते ।
तस्य स्यात्कीदृशी सत्ता वन्ध्यातनयरूपिणः ॥ १८ ॥
sarvataḥ prekṣyamāṇo'pi yaḥ kutaścinna labhyate ,
tasya syātkīdṛśī sattā vandhyātanayarūpiṇaḥ 18
18. sarvataḥ prekṣyamāṇaḥ api yaḥ kutaścit na labhyate
tasya syāt kīdṛśī sattā vandhyātanayarūpiṇaḥ
18. yaḥ sarvataḥ prekṣyamāṇaḥ api kutaścit na labhyate,
tasya vandhyātanayarūpiṇaḥ kīdṛśī sattā syāt
18. That which, even when sought everywhere, is found nowhere - what kind of existence (sattā) could such a thing possess, resembling the son of a barren woman?
भ्रान्तिर्न संभवत्येव तस्मात्काचित्कदाचन ।
निरावरणविज्ञानघनमेवेदमाततम् ॥ १९ ॥
bhrāntirna saṃbhavatyeva tasmātkācitkadācana ,
nirāvaraṇavijñānaghanamevedamātatam 19
19. bhrāntiḥ na saṃbhavati eva tasmāt kācit kadācana
nirāvaraṇavijñānaghanam eva idam ātatam
19. tasmāt kācit bhrāntiḥ kadācana na saṃbhavati eva.
idam eva nirāvaraṇavijñānaghanam ātatam.
19. Therefore, no illusion (bhrānti) whatsoever is ever possible. This (reality) is indeed nothing but an extended, solid mass of unobstructed consciousness.
यत्किंचिज्जगदद्यात्र भातीदं परमेव तत् ।
परं परे परापूर्णे पूर्णमेवावतिष्ठते ॥ २० ॥
yatkiṃcijjagadadyātra bhātīdaṃ parameva tat ,
paraṃ pare parāpūrṇe pūrṇamevāvatiṣṭhate 20
20. yatkiñcit jagat adya atra bhāti idam param eva
tat param pare parāpūrṇe pūrṇam eva avatiṣṭhate
20. yatkiñcit jagat adya atra bhāti,
idam tat param eva.
pare parāpūrṇe param pūrṇam eva avatiṣṭhate.
20. Whatever of the world (jagat) appears here today, that is indeed the Supreme (para). In the Supreme, which is supremely full (parāpūrṇa), completeness (pūrṇa) itself abides.
न भातं न च नाभातमिह किंचित्कदाचन ।
इदमित्थं स्थितं स्वच्छं शान्तमेव जगद्वपुः ॥ २१ ॥
na bhātaṃ na ca nābhātamiha kiṃcitkadācana ,
idamitthaṃ sthitaṃ svacchaṃ śāntameva jagadvapuḥ 21
21. na bhātam na ca na abhātam iha kiṃcit kadācana idam
ittham sthitam svaccham śāntam eva jagat vapuḥ
21. iha kiṃcit kadācana na bhātam na ca na abhātam idam
jagat vapuḥ ittham svaccham śāntam eva sthitam
21. Here, nothing is ever manifested, nor is it unmanifest. This very form of the universe (jagadvapuḥ) stands in such a way: pure and peaceful.
अजममरमहार्यमार्यजुष्टं परमविकारि निरामयं समन्तात् ।
पदमहमुदितं ततं हि शुद्धं निरहमनेकमथाद्वयं विकासि ॥ २२ ॥
ajamamaramahāryamāryajuṣṭaṃ paramavikāri nirāmayaṃ samantāt ,
padamahamuditaṃ tataṃ hi śuddhaṃ nirahamanekamathādvayaṃ vikāsi 22
22. ajam amaram ahāryam āryajuṣṭam
paramavikāri nirāmayam samantāt padam
aham uditam tatam hi śuddham
niraham anekam atha advayam vikāsi
22. aham padam uditam ajam amaram
ahāryam āryajuṣṭam paramavikāri
nirāmayam samantāt tatam hi śuddham
niraham anekam atha advayam vikāsi
22. I am the supreme state (padam) - unborn, immortal, unseizable, cherished by the wise, supremely unchanging, completely free from affliction, indeed pervading, pure, without ego (ahaṅkāra), non-manifold, and non-dual, shining forth.

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 Chapter 192 (current chapter) 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