योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-193
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श्रीराम उवाच ।
अनादिमध्यपर्यन्तं न देवा नर्षयो विदुः ।
यत्पदं तदिदं भाति क्व जगत्क्व च दृश्यता ॥ १ ॥
अनादिमध्यपर्यन्तं न देवा नर्षयो विदुः ।
यत्पदं तदिदं भाति क्व जगत्क्व च दृश्यता ॥ १ ॥
śrīrāma uvāca ,
anādimadhyaparyantaṃ na devā narṣayo viduḥ ,
yatpadaṃ tadidaṃ bhāti kva jagatkva ca dṛśyatā 1
anādimadhyaparyantaṃ na devā narṣayo viduḥ ,
yatpadaṃ tadidaṃ bhāti kva jagatkva ca dṛśyatā 1
1.
śrīrāma uvāca anādimadhyaparyantam na devāḥ na ṛṣayaḥ
viduḥ yat padam tat idam bhāti kva jagat kva ca dṛśyatā
viduḥ yat padam tat idam bhāti kva jagat kva ca dṛśyatā
1.
devāḥ na ṛṣayaḥ na anādimadhyaparyantam yat padam
viduḥ tat idam bhāti jagat kva ca dṛśyatā kva
viduḥ tat idam bhāti jagat kva ca dṛśyatā kva
1.
Śrī Rāma said: "Neither gods nor sages know that state (padam) which is without beginning, middle, or end. When this (reality) shines, where then is the world (jagat), and where is its visibility?"
द्वैताद्वैतसमुद्भेदवाक्यसंदेहविभ्रमैः ।
अलमस्माकमाशान्तमाद्यं रूपमनामयम् ॥ २ ॥
अलमस्माकमाशान्तमाद्यं रूपमनामयम् ॥ २ ॥
dvaitādvaitasamudbhedavākyasaṃdehavibhramaiḥ ,
alamasmākamāśāntamādyaṃ rūpamanāmayam 2
alamasmākamāśāntamādyaṃ rūpamanāmayam 2
2.
dvaita advaita samudbheda vākya sandeha vibhramaiḥ
alam asmākam āśāntam ādyam rūpam anāmayam
alam asmākam āśāntam ādyam rūpam anāmayam
2.
asmākam āśāntam ādyam anāmayam rūpam (asti); dvaita
advaita samudbheda vākya sandeha vibhramaiḥ alam
advaita samudbheda vākya sandeha vibhramaiḥ alam
2.
Let there be an end for us to the confusions and doubts caused by statements (vākya) concerning the distinction between duality and non-duality! Our primordial, perfectly peaceful, and flawless true nature (rūpam) is (the reality).
व्योमनि व्योमभावानां प्रशान्तं यादृगासितम् ।
तादृक्चिद्व्योमनि स्फारत्रिजगद्व्योमभासनम् ॥ ३ ॥
तादृक्चिद्व्योमनि स्फारत्रिजगद्व्योमभासनम् ॥ ३ ॥
vyomani vyomabhāvānāṃ praśāntaṃ yādṛgāsitam ,
tādṛkcidvyomani sphāratrijagadvyomabhāsanam 3
tādṛkcidvyomani sphāratrijagadvyomabhāsanam 3
3.
vyomani vyomabhāvānām praśāntam yādṛk āsitam
tādṛk cidvyomani sphāratrijagadvymabhāsanam
tādṛk cidvyomani sphāratrijagadvymabhāsanam
3.
yādṛk praśāntam vyomani vyomabhāvānām āsitam
tādṛk cidvyomani sphāratrijagadvymabhāsanam
tādṛk cidvyomani sphāratrijagadvymabhāsanam
3.
Just as a tranquil state exists in the sky (vyoman) for those who perceive its spacious nature, so too, in the sky of consciousness (cit-vyoman), there is the manifestation of the vast three-world universe.
यथा व्योमनि व्योमत्वं दृषत्त्वं दृषदि स्थितम् ।
जलत्वं च जलस्यान्तर्जगत्त्वं चिद्धने तथा ॥ ४ ॥
जलत्वं च जलस्यान्तर्जगत्त्वं चिद्धने तथा ॥ ४ ॥
yathā vyomani vyomatvaṃ dṛṣattvaṃ dṛṣadi sthitam ,
jalatvaṃ ca jalasyāntarjagattvaṃ ciddhane tathā 4
jalatvaṃ ca jalasyāntarjagattvaṃ ciddhane tathā 4
4.
yathā vyomani vyomatvam dṛṣattvam dṛṣadi sthitam
jalatvam ca jalasya antar jagattvam ciddhane tathā
jalatvam ca jalasya antar jagattvam ciddhane tathā
4.
yathā vyomatvam vyomani sthitam dṛṣattvam dṛṣadi
ca jalatvam jalasya antar tathā jagattvam ciddhane
ca jalatvam jalasya antar tathā jagattvam ciddhane
4.
Just as sky-ness (vyomatva) resides in the sky (vyoman), stone-ness (dṛṣattva) in a stone, and water-ness (jalatva) within water, so too, world-ness (jagattva) resides within dense consciousness (cit-ghana).
साहंतादिजगद्दृश्यमाशाकाशविसार्यपि ।
महाचिदुदरं विद्धि खं शान्तं शून्यतोदितम् ॥ ५ ॥
महाचिदुदरं विद्धि खं शान्तं शून्यतोदितम् ॥ ५ ॥
sāhaṃtādijagaddṛśyamāśākāśavisāryapi ,
mahācidudaraṃ viddhi khaṃ śāntaṃ śūnyatoditam 5
mahācidudaraṃ viddhi khaṃ śāntaṃ śūnyatoditam 5
5.
sāhaṃtādijagaddṛśyam āśākāśavisāri api
mahācit udaram viddhi kham śāntam śūnyatoditam
mahācit udaram viddhi kham śāntam śūnyatoditam
5.
sāhaṃtādijagaddṛśyam āśākāśavisāri api tat
mahācit udaram viddhi kham śāntam śūnyatoditam
mahācit udaram viddhi kham śāntam śūnyatoditam
5.
Know that this entire perceptible world, which begins with the ego (ahaṃtā) and expands to fill the space of all directions, is in fact the inner expanse of the great consciousness (mahā-cit), a tranquil space (kham) that arises from emptiness.
जीवस्यास्मिन्विमूढस्य परेऽपरिमितोदये ।
प्रस्फुरंश्चापि संसारपिशाच उपशाम्यति ॥ ६ ॥
प्रस्फुरंश्चापि संसारपिशाच उपशाम्यति ॥ ६ ॥
jīvasyāsminvimūḍhasya pare'parimitodaye ,
prasphuraṃścāpi saṃsārapiśāca upaśāmyati 6
prasphuraṃścāpi saṃsārapiśāca upaśāmyati 6
6.
jīvasya asmin vimūḍhasya pare aparimitodaye
prasphuran ca api saṃsārapapiśācaḥ upaśāmyati
prasphuran ca api saṃsārapapiśācaḥ upaśāmyati
6.
asmin vimūḍhasya jīvasya prasphuran api
saṃsārapapiśācaḥ pare aparimitodaye upaśāmyati
saṃsārapapiśācaḥ pare aparimitodaye upaśāmyati
6.
For the individual soul (jīva) deluded in this (world), the demon of transmigration (saṃsāra), even while it manifests, ultimately subsides in the Supreme (para), which is of boundless manifestation.
भेदोपलब्धिर्गलति व्यवहारवतोऽप्यलम् ।
जडस्येवाजडस्यैव वीचेरिव जलोदरे ॥ ७ ॥
जडस्येवाजडस्यैव वीचेरिव जलोदरे ॥ ७ ॥
bhedopalabdhirgalati vyavahāravato'pyalam ,
jaḍasyevājaḍasyaiva vīceriva jalodare 7
jaḍasyevājaḍasyaiva vīceriva jalodare 7
7.
bhedopalabdhiḥ galati vyavahāravataḥ api alam
jaḍasya iva ajaḍasya eva vīceḥ iva jalodare
jaḍasya iva ajaḍasya eva vīceḥ iva jalodare
7.
vyavahāravataḥ api bhedopalabdhiḥ alam galati
ajaḍasya iva jaḍasya eva jalodare vīceḥ iva
ajaḍasya iva jaḍasya eva jalodare vīceḥ iva
7.
Even for one engaged in worldly activities, the perception of difference (bheda) completely dissolves. This happens for the conscious being (ajaḍa) just as it is for an inert object (jaḍa), and like a wave is not separate within the vastness of water.
क्वाप्यज्ञानरवौ याते प्रतापाद्याकरे भृशम् ।
संसारसत्तादिवसो यात्यस्तं स निशागमः ॥ ८ ॥
संसारसत्तादिवसो यात्यस्तं स निशागमः ॥ ८ ॥
kvāpyajñānaravau yāte pratāpādyākare bhṛśam ,
saṃsārasattādivaso yātyastaṃ sa niśāgamaḥ 8
saṃsārasattādivaso yātyastaṃ sa niśāgamaḥ 8
8.
kva api ajñānaravau yāte pratāpādyākare bhṛśam
saṃsārasattādivasaḥ yāti astam saḥ niśāgamaḥ
saṃsārasattādivasaḥ yāti astam saḥ niśāgamaḥ
8.
kva api ajñānaravau pratāpādyākare bhṛśam yāte
saṃsārasattādivasaḥ astam yāti saḥ niśāgamaḥ
saṃsārasattādivasaḥ astam yāti saḥ niśāgamaḥ
8.
When the sun of ignorance (ajñāna), which is a great source of radiance and power, has completely set, then the day of worldly existence (saṃsāra) also comes to an end, and that is the arrival of [true] night.
भावाभावेषु कार्येषु जरामरणजन्मसु ।
ज्ञ आजवं जवीभावे तिष्ठन्नपि न तिष्ठति ॥ ९ ॥
ज्ञ आजवं जवीभावे तिष्ठन्नपि न तिष्ठति ॥ ९ ॥
bhāvābhāveṣu kāryeṣu jarāmaraṇajanmasu ,
jña ājavaṃ javībhāve tiṣṭhannapi na tiṣṭhati 9
jña ājavaṃ javībhāve tiṣṭhannapi na tiṣṭhati 9
9.
bhāvābhāveṣu kāryeṣu jarāmaraṇajanmasu jñaḥ
ājñavam javībhāve tiṣṭhan api na tiṣṭhati
ājñavam javībhāve tiṣṭhan api na tiṣṭhati
9.
jñaḥ bhāvābhāveṣu kāryeṣu jarāmaraṇajanmasu
ājñavam javībhāve tiṣṭhan api na tiṣṭhati
ājñavam javībhāve tiṣṭhan api na tiṣṭhati
9.
Even while swiftly engaging in actions, in states of being and non-being, and amidst old age, death, and birth, the knower (jña) does not truly abide [in them].
नाविद्यास्ति ह न भ्रान्तिर्न दुःखं न सुखोदयः ।
विद्याऽविद्या सुखं दुःखमिति ब्रह्मैव निर्मलम् ॥ १० ॥
विद्याऽविद्या सुखं दुःखमिति ब्रह्मैव निर्मलम् ॥ १० ॥
nāvidyāsti ha na bhrāntirna duḥkhaṃ na sukhodayaḥ ,
vidyā'vidyā sukhaṃ duḥkhamiti brahmaiva nirmalam 10
vidyā'vidyā sukhaṃ duḥkhamiti brahmaiva nirmalam 10
10.
na avidyā asti ha na bhrāntiḥ na duḥkham na sukhodayaḥ
vidyā avidyā sukham duḥkham iti brahma eva nirmalam
vidyā avidyā sukham duḥkham iti brahma eva nirmalam
10.
ha avidyā na asti na bhrāntiḥ na duḥkham na sukhodayaḥ
vidyā avidyā sukham duḥkham iti (sarvam) nirmalam brahma eva
vidyā avidyā sukham duḥkham iti (sarvam) nirmalam brahma eva
10.
Indeed, there is no ignorance (avidyā), no delusion, no suffering, and no emergence of happiness. [What appears as] knowledge (vidyā) and ignorance (avidyā), happiness and suffering – all this is nothing but the pure Brahman itself.
परिज्ञातं सदेतत्तु यावद्ब्रह्मैव निर्मलम् ।
अपरिज्ञातमस्माकमब्रह्मात्म न विद्यते ॥ ११ ॥
अपरिज्ञातमस्माकमब्रह्मात्म न विद्यते ॥ ११ ॥
parijñātaṃ sadetattu yāvadbrahmaiva nirmalam ,
aparijñātamasmākamabrahmātma na vidyate 11
aparijñātamasmākamabrahmātma na vidyate 11
11.
parijñātam sat etat tu yāvat brahma eva nirmalam
aparijñātam asmākam abrahma-ātma na vidyate
aparijñātam asmākam abrahma-ātma na vidyate
11.
etat tu nirmalam brahma eva sat parijñātam yāvat
asmākam aparijñātam abrahma-ātma na vidyate
asmākam aparijñātam abrahma-ātma na vidyate
11.
This eternally pure (brahman) is always thoroughly known. However, for us, a self (ātman) that is not (brahman), being fundamentally uncomprehended (as such), does not truly exist.
प्रबुद्धोऽस्मि प्रशान्ता मे सर्वा एव कुदृष्टयः ।
शान्तं समं सोहमिदं खं पश्यामि जगत्त्रयम् ॥ १२ ॥
शान्तं समं सोहमिदं खं पश्यामि जगत्त्रयम् ॥ १२ ॥
prabuddho'smi praśāntā me sarvā eva kudṛṣṭayaḥ ,
śāntaṃ samaṃ sohamidaṃ khaṃ paśyāmi jagattrayam 12
śāntaṃ samaṃ sohamidaṃ khaṃ paśyāmi jagattrayam 12
12.
prabuddhaḥ asmi praśāntā me sarvāḥ eva kudṛṣṭayaḥ
śāntam samam saḥ aham idam kham paśyāmi jagat-trayam
śāntam samam saḥ aham idam kham paśyāmi jagat-trayam
12.
aham prabuddhaḥ asmi me sarvāḥ eva kudṛṣṭayaḥ praśāntāḥ
aham idam jagat-trayam śāntam samam saḥ aham kham paśyāmi
aham idam jagat-trayam śāntam samam saḥ aham kham paśyāmi
12.
I am enlightened; all my erroneous views (kudṛṣṭi) are completely pacified. I perceive this threefold world (jagat-trayam) as tranquil, undifferentiated, and identical with 'That I am' (saḥ aham), like infinite space (kham).
सम्यग्ज्ञातं यावदिदं जगद्ब्रह्मैव केवलम् ।
अज्ञातात्माभवद्ब्रह्म ज्ञातात्मन्यधुना स्थितम् ॥ १३ ॥
अज्ञातात्माभवद्ब्रह्म ज्ञातात्मन्यधुना स्थितम् ॥ १३ ॥
samyagjñātaṃ yāvadidaṃ jagadbrahmaiva kevalam ,
ajñātātmābhavadbrahma jñātātmanyadhunā sthitam 13
ajñātātmābhavadbrahma jñātātmanyadhunā sthitam 13
13.
samyak jñātam yāvat idam jagat brahma eva kevalam
ajñāta-ātmā abhavat brahma jñāta-ātmani adhunā sthitam
ajñāta-ātmā abhavat brahma jñāta-ātmani adhunā sthitam
13.
idam jagat samyak kevalam brahma eva yāvat jñātam
brahma ajñāta-ātmā abhavat adhunā jñāta-ātmani sthitam
brahma ajñāta-ātmā abhavat adhunā jñāta-ātmani sthitam
13.
When this entire world (jagat) is rightly known to be (brahman) alone, then (brahman), which was perceived as the unknown self (ātman), now remains established in the known self (ātman).
ज्ञाताज्ञातमनिर्भासं ब्रह्मैकमजरं तथा ।
शून्यत्वैकत्वनीलत्वरूपमेकं नभो यथा ॥ १४ ॥
शून्यत्वैकत्वनीलत्वरूपमेकं नभो यथा ॥ १४ ॥
jñātājñātamanirbhāsaṃ brahmaikamajaraṃ tathā ,
śūnyatvaikatvanīlatvarūpamekaṃ nabho yathā 14
śūnyatvaikatvanīlatvarūpamekaṃ nabho yathā 14
14.
jñāta-ajñātam anirbhāsam brahma ekam ajaram tathā
śūnyatva-ekatva-nīlatva-rūpam ekam nabhaḥ yathā
śūnyatva-ekatva-nīlatva-rūpam ekam nabhaḥ yathā
14.
ekam brahma tathā ajaram jñāta-ajñātam anirbhāsam
yathā ekam nabhaḥ śūnyatva-ekatva-nīlatva-rūpam
yathā ekam nabhaḥ śūnyatva-ekatva-nīlatva-rūpam
14.
That one (brahman) is imperishable, both known and unknown, and without distinct manifestation. It is like the single sky (nabhaḥ), which, while being one, is characterized by its emptiness, oneness, and apparent blueness.
निर्वाणमासे गतशङ्कमासे निरीहमासे सुसुखेऽहमासे ।
यथास्थितं नित्यमनन्तमासे तदेवमासे न कथं समासे ॥ १५ ॥
यथास्थितं नित्यमनन्तमासे तदेवमासे न कथं समासे ॥ १५ ॥
nirvāṇamāse gataśaṅkamāse nirīhamāse susukhe'hamāse ,
yathāsthitaṃ nityamanantamāse tadevamāse na kathaṃ samāse 15
yathāsthitaṃ nityamanantamāse tadevamāse na kathaṃ samāse 15
15.
nirvāṇam āse gataśaṅkam āse nirīham
āse susukhe aham āse |
yathāsthitam nityam anantam āse tat
evam āse na katham samāse || 15 ||
āse susukhe aham āse |
yathāsthitam nityam anantam āse tat
evam āse na katham samāse || 15 ||
15.
aham āse nirvāṇam gataśaṅkam āse nirīham susukhe āse
yathāsthitam nityam anantam katham na samāse tat evam āse
yathāsthitam nityam anantam katham na samāse tat evam āse
15.
I am established in liberation (nirvāṇa), with all doubt vanished. I exist without desire, dwelling in supreme happiness. I remain eternally, infinitely, just as I am. How could I not be so established in this state?
सर्वं सदैवाहमनन्तमेकं न किंचिदेवाप्यथवातिशान्तः ।
सर्वं न किंचिच्च सदेकमस्मि न चास्मि चेतीयमहो नु शान्तिः ॥ १६ ॥
सर्वं न किंचिच्च सदेकमस्मि न चास्मि चेतीयमहो नु शान्तिः ॥ १६ ॥
sarvaṃ sadaivāhamanantamekaṃ na kiṃcidevāpyathavātiśāntaḥ ,
sarvaṃ na kiṃcicca sadekamasmi na cāsmi cetīyamaho nu śāntiḥ 16
sarvaṃ na kiṃcicca sadekamasmi na cāsmi cetīyamaho nu śāntiḥ 16
16.
sarvam sadā eva aham anantam ekam na
kiñcit eva api athavā atiśāntaḥ | sarvam
na kiñcit ca sat ekam asmi na ca
asmi ca iti iyam aho nu śāntiḥ || 16 ||
kiñcit eva api athavā atiśāntaḥ | sarvam
na kiñcit ca sat ekam asmi na ca
asmi ca iti iyam aho nu śāntiḥ || 16 ||
16.
aham sadā eva sarvam anantam ekam
na kiñcit eva api athavā atiśāntaḥ
sarvam na kiñcit ca sat ekam asmi
na ca asmi ca iti iyam aho nu śāntiḥ
na kiñcit eva api athavā atiśāntaḥ
sarvam na kiñcit ca sat ekam asmi
na ca asmi ca iti iyam aho nu śāntiḥ
16.
Indeed, I am always everything, infinite, and one. I am also absolutely nothing, supremely tranquil. I am all and I am nothing, I am the single, eternal existence. And yet, I am not! Oh, what extraordinary peace (śānti) this is!
अधिगतमधिगम्यं प्राप्तमप्राप्तमन्यैगतमिदमलमस्तं वस्तुजातं समस्तम् ।
उदितमुदितबोधं तादृशं यत्र भूयोऽस्तमयसमुदयानां नाम नामापि नास्ति ॥ १७ ॥
उदितमुदितबोधं तादृशं यत्र भूयोऽस्तमयसमुदयानां नाम नामापि नास्ति ॥ १७ ॥
adhigatamadhigamyaṃ prāptamaprāptamanyaigatamidamalamastaṃ vastujātaṃ samastam ,
uditamuditabodhaṃ tādṛśaṃ yatra bhūyo'stamayasamudayānāṃ nāma nāmāpi nāsti 17
uditamuditabodhaṃ tādṛśaṃ yatra bhūyo'stamayasamudayānāṃ nāma nāmāpi nāsti 17
17.
adhigatam adhigamyam prāptam aprāptam anyaiḥ
gatam idam alam astam vastujātam samastam |
uditam uditabodham tādṛśam yatra bhūyaḥ
astamayasamudayānām nāma nāma api na asti || 17 ||
gatam idam alam astam vastujātam samastam |
uditam uditabodham tādṛśam yatra bhūyaḥ
astamayasamudayānām nāma nāma api na asti || 17 ||
17.
idam samastam vastujātam adhigatam adhigamyam
prāptam aprāptam anyaiḥ gatam alam astam
uditam uditabodham tādṛśam yatra bhūyaḥ
astamayasamudayānām nāma api nāma na asti
prāptam aprāptam anyaiḥ gatam alam astam
uditam uditabodham tādṛśam yatra bhūyaḥ
astamayasamudayānām nāma api nāma na asti
17.
For me, this entire collection of phenomena (vastujātam) - what is understood and what is yet to be understood, what is attained and what is unachieved by others, all that has passed away - has completely vanished. Such an awakened consciousness (bodha) has arisen, where there is no longer even a name for appearances and disappearances (astamayasamudayānām).
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
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 (current chapter)
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