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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-211

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श्रीवसिष्ठ उवाच ।
इति तत्रोपविश्याहं पूजितस्तेन भूभुजा ।
प्रयोजनं स्वं संपाद्य स्वर्गन्तुं गगनं प्लुतः ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti tatropaviśyāhaṃ pūjitastena bhūbhujā ,
prayojanaṃ svaṃ saṃpādya svargantuṃ gaganaṃ plutaḥ 1
1. Vasishtha resumed:—As I was sitting relating these things to the prince, he honoured me with his obeisance; and then thinking I had dispensed my task to him, rose up to proceed on my aerial journey.
अद्यैतद्भवता प्रोक्तं मया मतिमतां वर ।
अनया सुदृशा शान्तमनाः स्वात्मा भविष्यसि ॥ २ ॥
adyaitadbhavatā proktaṃ mayā matimatāṃ vara ,
anayā sudṛśā śāntamanāḥ svātmā bhaviṣyasi 2
2. Thus I have related unto you this day, O most intelligent Rama, regarding the omnipresence of the Divine spirit; keep this vacuous view of Brahma before your sight, and proceed everywhere with the peace of your mind.
ब्रह्मैव तदिदं सर्वं निर्नामैवामलं नभः ।
किमप्येवाजमाशान्तमादिमध्यान्तवर्जितम् ॥ ३ ॥
brahmaiva tadidaṃ sarvaṃ nirnāmaivāmalaṃ nabhaḥ ,
kimapyevājamāśāntamādimadhyāntavarjitam 3
3. Know all this to be Brahma itself, and a nameless and unsubstantial void only; it is something unborn and increate, all calm and quiet, and with out its beginning, middle and end.
चिद्भानमात्रमित्युक्तं ब्रह्मेति कलिताभिधम् ।
परात्परमिति प्रोक्तं तत्तु निर्नामकं पदम् ॥ ४ ॥
cidbhānamātramityuktaṃ brahmeti kalitābhidham ,
parātparamiti proktaṃ tattu nirnāmakaṃ padam 4
4. It is said to be the reflection of the intellect, and named as Brahma from its immensity, it is termed the most transcendent, and something without any designation at all.
श्रीराम उवाच ।
सिद्धसाध्ययमब्रह्मविद्याधरदिवौकसाम् ।
ब्रह्मन्कथय दृश्यन्ते लोका लोकधराः कथम् ॥ ५ ॥
śrīrāma uvāca ,
siddhasādhyayamabrahmavidyādharadivaukasām ,
brahmankathaya dṛśyante lokā lokadharāḥ katham 5
5. Rama rejoined:—Tell me sir, how can we have the sights of the celestial, and of the Siddha and Sadhya spirits, of Yama, Brahma and of the heavenly Vidyadharas and choristers; and tell me also sir, how the people of the other spheres can be visible to us.
श्रीवसिष्ठ उवाच ।
सिद्धसाध्ययमब्रह्मविद्याधरदिवौकसाम् ।
अन्येषामपि भूतानामपूर्वाणां महात्मनाम् ॥ ६ ॥
śrīvasiṣṭha uvāca ,
siddhasādhyayamabrahmavidyādharadivaukasām ,
anyeṣāmapi bhūtānāmapūrvāṇāṃ mahātmanām 6
6. Vasishtha replied:—The celestial siddhas, Sadhyas, the gods Yama and Brahma, and the Vidyadhara demigods; these together with all other beings of great souls and wondrous might;—
प्रतिरात्रं प्रतिदिनं पुरः पश्चादुपर्यधः ।
पश्यस्यालोकयँल्लोकानपश्यंश्च न पश्यसि ॥ ७ ॥
pratirātraṃ pratidinaṃ puraḥ paścāduparyadhaḥ ,
paśyasyālokayaṃllokānapaśyaṃśca na paśyasi 7
7. Are all visible to you both by day and night, and above, below, behind and ever before you, if you will but look at them with the eyes of your mind; but if you shut your mental eye against spirituality, you can never have the sight of spirit presented before your view.
एते लोकाः किलैतेषां नाभ्यासः स्थानदूरगाः ।
एते संकल्पलोकाख्या व्याप्तमेभिः किलाखिलम् ॥ ८ ॥
ete lokāḥ kilaiteṣāṃ nābhyāsaḥ sthānadūragāḥ ,
ete saṃkalpalokākhyā vyāptamebhiḥ kilākhilam 8
8. These beings being habituated to be viewed in our minds, are never afar from us, and as they are represented to be volitive or self willed beings, they are said to be ever roving everywhere.
यथैते कल्पनालोका अयं लोकस्तथैव नः ।
यथा काल्पनिको वातो लोकालोकास्तथैव ते ॥ ९ ॥
yathaite kalpanālokā ayaṃ lokastathaiva naḥ ,
yathā kālpaniko vāto lokālokāstathaiva te 9
9. These volitional beings are as fickle as the living creatures of this earth of ours; and as the volatile winds, which are blowing at random in every direction.
संकल्पस्वप्नलोका ये तव भान्ति दिवानिशम् ।
त एव तादृशाश्चान्ये संकल्पेन स्थिरीकृताः ॥ १० ॥
saṃkalpasvapnalokā ye tava bhānti divāniśam ,
ta eva tādṛśāścānye saṃkalpena sthirīkṛtāḥ 10
10. These resemble the airy creatures of your imagination and dream, which hover and gather about you by day and night; while the others are devoid of their volition and motion, and are settled stationary in their respective spheres.
ध्यानेन त्वमपीतांश्चेत्स्थिरतां सुस्थिरात्मना ।
नयस्याशु तदेवैते स्थिरतां यान्त्यविघ्नतः ॥ ११ ॥
dhyānena tvamapītāṃścetsthiratāṃ susthirātmanā ,
nayasyāśu tadevaite sthiratāṃ yāntyavighnataḥ 11
11. If you can in the calm quietness of your mind and soul, secure the reflection of any of these spirits in your silent and steadfast meditation; you can without fail, have the visitation of the same in the inmost recess of your soul.
यथाभिमतविस्तारा यथाभिमतसंपदः ।
संकल्पभाववलितो जनः पश्यति सिद्धवत् ॥ १२ ॥
yathābhimatavistārā yathābhimatasaṃpadaḥ ,
saṃkalpabhāvavalito janaḥ paśyati siddhavat 12
12. In this manner do men see the gods as they see the siddhas, arrayed with all their majesty and glory, as they are feigned to be in their intense meditations.
किंतु ते स्थिरतां नीताः सिद्धैः स्वर्यानसंपदा ।
अस्थिरैर्ध्यानविश्रान्तौ तैर्दुःखैस्तदमी कृताः ॥ १३ ॥
kiṃtu te sthiratāṃ nītāḥ siddhaiḥ svaryānasaṃpadā ,
asthirairdhyānaviśrāntau tairduḥkhaistadamī kṛtāḥ 13
13. Now as men of steady minds, find themselves to be soaring to heaven, in the company of the siddhas and clad in all their glory; those of fickle and unsubdued minds, have to take great pains, in order to confine the fleeting object of their contemplation under their control.
जगदप्रतिघं सर्वं शान्तचिद्व्योम सर्वदा ।
यथा दृढं संविदितं तथैवाभाति नान्यथा ॥ १४ ॥
jagadapratighaṃ sarvaṃ śāntacidvyoma sarvadā ,
yathā dṛḍhaṃ saṃviditaṃ tathaivābhāti nānyathā 14
14. The world is altogether an unsubstantial and imperceptible thing;and is ever as silent and a serene void, as the vacuum of the intellect (or the Divine mind). It appears however as a solid and compact mass, according as the notion we have of it in our consciousness.
न भात्येवासंविदितमस्ति नास्ति न चोद्यता ।
शून्यं ह्यप्रतिघं चैतत्पराकाशमरोधकम् ॥ १५ ॥
na bhātyevāsaṃviditamasti nāsti na codyatā ,
śūnyaṃ hyapratighaṃ caitatparākāśamarodhakam 15
15. It does not exist in our unconsciousness, nor does it appear to be in existence or otherwise it is not dull, insensible and unthinking beings; it is a vacuity and nullity, and utterly an intangible and imperceptible thing in our sensibility and unconsciousness of it.
चित्स्वभावतया भातं भारूपमिव दृश्यते ।
अस्मिंश्चिदभिमानश्च विद्यते न स्वभावतः ॥ १६ ॥
citsvabhāvatayā bhātaṃ bhārūpamiva dṛśyate ,
asmiṃścidabhimānaśca vidyate na svabhāvataḥ 16
16. It is the nature of the intellect to reflect in itself, and all that is seen about us, is the shadow of that reflection; the knowledge of substantiality in this shadowy reflection, proceeds from the vanity of the intellect, and not from its nature which [is] free from mistake.
कार्यकारणभावाच्चेत्कथैवात्र न विद्यते ।
व्योम्नोऽनन्तस्य सिद्धस्य किं कथं किल जायते ॥ १७ ॥
kāryakāraṇabhāvāccetkathaivātra na vidyate ,
vyomno'nantasya siddhasya kiṃ kathaṃ kila jāyate 17
17. There can be no talk of causation, production or vegetation, in the nature of the universe; which being an absolute void, is entirely devoid of the elements of cause and effect.
यच्च जातमिवाभाति व्योम्नि व्योमैव तत्तथा ।
तत्रैकद्वित्वकलना कीदृशी स्यादरूपिणी ॥ १८ ॥
yacca jātamivābhāti vyomni vyomaiva tattathā ,
tatraikadvitvakalanā kīdṛśī syādarūpiṇī 18
18. yat ca jātam iva ābhāti vyomni vyoma eva tat
tathā tatra ekadvitva-kalanā kīdṛśī syāt arūpiṇī
18. yat ca vyomni jātam iva ābhāti tat tathā vyoma
eva tatra arūpiṇī ekadvitva-kalanā kīdṛśī syāt
18. And that which appears to have arisen in space (vyoma) is, in fact, space itself. How then can there be any calculation of one-ness or two-ness in that which is inherently formless?
तद्धि यादृशमेवासीत्तादृगेवावतिष्ठते ।
निर्विकारं यथा स्वप्ने व्योमैवाचलवद्भवेत् ॥ १९ ॥
taddhi yādṛśamevāsīttādṛgevāvatiṣṭhate ,
nirvikāraṃ yathā svapne vyomaivācalavadbhavet 19
19. tat hi yādṛśam eva āsīt tādṛk eva avatiṣṭhate
nirvikāram yathā svapne vyoma eva acalavat bhavet
19. tat hi yādṛśam eva āsīt tādṛk eva nirvikāram
avatiṣṭhate yathā svapne vyoma eva acalavat bhavet
19. Indeed, that (reality) remains just as it was, without change. Just as space (vyoma) itself appears immovable like a mountain in a dream.
संकल्पे चित्तमाकारं यथोदेत्यद्रिलीलया ।
न च सोऽद्रिर्न तद्व्योम तथा ब्रह्म जगत्स्थितिः ॥ २० ॥
saṃkalpe cittamākāraṃ yathodetyadrilīlayā ,
na ca so'drirna tadvyoma tathā brahma jagatsthitiḥ 20
20. saṅkalpe cittam ākāram yathā udeti adri-līlayā na ca
saḥ adriḥ na tat vyoma tathā brahma jagat-sthitiḥ
20. yathā saṅkalpe cittam adri-līlayā ākāram udeti ca
saḥ na adriḥ na tat vyoma tathā brahma jagat-sthitiḥ
20. Just as the mind (citta), through intention (saṅkalpa), generates a form, appearing playfully like a mountain – yet that is neither a real mountain nor actual space (vyoma) – similarly, the cosmic existence (brahman) is the reality of the world.
काष्ठवन्मौनमास्थाय रटन्तोऽपि महाधियः ।
इह व्यवहरन्त्येते बुधा दारुनरा इव ॥ २१ ॥
kāṣṭhavanmaunamāsthāya raṭanto'pi mahādhiyaḥ ,
iha vyavaharantyete budhā dārunarā iva 21
21. kāṣṭhavat maunam āsthāya raṭantaḥ api mahā-dhiyaḥ
iha vyavaharanti ete budhāḥ dāru-narāḥ iva
21. kāṣṭhavat maunam āsthāya raṭantaḥ api ete
mahā-dhiyaḥ budhāḥ iha dāru-narāḥ iva vyavaharanti
21. Having adopted silence like a log, even when speaking, these wise persons (mahādhiyaḥ) behave in this world like wooden dolls.
यथा वारिणि वर्तन्ते तरङ्गावर्तवृत्तयः ।
अनन्याः परिवर्तन्ते तथा ब्रह्मणि सृष्टयः ॥ २२ ॥
yathā vāriṇi vartante taraṅgāvartavṛttayaḥ ,
ananyāḥ parivartante tathā brahmaṇi sṛṣṭayaḥ 22
22. yathā vāriṇi vartante taraṅgāvartavṛttayaḥ
ananyāḥ parivartante tathā brahmaṇi sṛṣṭayaḥ
22. yathā vāriṇi taraṅgāvartavṛttayaḥ ananyāḥ vartante,
tathā brahmaṇi sṛṣṭayaḥ ananyāḥ parivartante
22. Just as the various forms of waves and whirlpools exist in water and are non-different from it, so too do creations manifest in Brahman (brahman) and are non-different.
यथा वायौ परिस्पन्दा यथा व्योमनि शून्यता ।
अनन्याश्चाप्यमूर्ताश्च तथा ब्रह्मणि सृष्टयः ॥ २३ ॥
yathā vāyau parispandā yathā vyomani śūnyatā ,
ananyāścāpyamūrtāśca tathā brahmaṇi sṛṣṭayaḥ 23
23. yathā vāyau parispandāḥ yathā vyomani śūnyatā
ananyāḥ ca api amūrtāḥ ca tathā brahmaṇi sṛṣṭayaḥ
23. yathā vāyau parispandāḥ [ast],
yathā vyomani śūnyatā [ast],
tathā brahmaṇi sṛṣṭayaḥ ananyāḥ ca api amūrtāḥ ca [santi]
23. Just as there are movements in the air, and just as there is emptiness in space, similarly, creations in Brahman (brahman) are non-different and also formless.
यथा संकल्पनगरं शून्यमेव पुरं स्थितम् ।
साकारमप्यनाकारं ब्रह्मणीदं तथा जगत् ॥ २४ ॥
yathā saṃkalpanagaraṃ śūnyameva puraṃ sthitam ,
sākāramapyanākāraṃ brahmaṇīdaṃ tathā jagat 24
24. yathā saṅkalpanagaram śūnyam eva puram sthitam
sākāram api anākāram brahmaṇi idam tathā jagat
24. yathā saṅkalpanagaram puram śūnyam eva sthitam,
tathā idam jagat brahmaṇi sākāram api anākāram [ast]
24. Just as an imagined city (saṅkalpanagara) exists merely as an empty city (pura), so too is this world (jagat) in Brahman (brahman) both with form and formless.
चिरानुभूतमप्यर्थकार्यपीदं जगत्त्रयम् ।
शून्यमेव निराकारं संकल्पनगरं यथा ॥ २५ ॥
cirānubhūtamapyarthakāryapīdaṃ jagattrayam ,
śūnyameva nirākāraṃ saṃkalpanagaraṃ yathā 25
25. cirānubhūtam api artha-kāryam api idam jagat-trayam
śūnyam eva nirākāram saṅkalpanagaram yathā
25. idam jagat-trayam cirānubhūtam api artha-kāryam api [asti],
[tat] saṅkalpanagaram yathā,
śūnyam eva nirākāram [asti]
25. Even though these three worlds (jagat-trayam) have been experienced for a long time and appear to have practical efficacy, they are, in fact, merely empty and formless, just like an imagined city (saṅkalpanagara).
यदेव चित्तसंकल्पस्तदेव नगरं यथा ।
तदा तथायं ब्रह्माच्छं तदेव जगदुच्यते ॥ २६ ॥
yadeva cittasaṃkalpastadeva nagaraṃ yathā ,
tadā tathāyaṃ brahmācchaṃ tadeva jagaducyate 26
26. yat eva cittasaṅkalpaḥ tat eva nagaram yathā tadā
tathā ayam brahma accham tat eva jagat ucyate
26. yat eva cittasaṅkalpaḥ tat eva nagaram yathā tadā
tathā ayam brahma accham tat eva jagat ucyate
26. Just as a city is merely what is conceived by the mind (citta-saṅkalpa), similarly, this pure (Brahman) itself is then declared to be the world.
चिरं नित्यानुभूतोऽपि जगदर्थो न किंचन ।
विद्यते पुरुषस्येह स्वप्ने स्वमरणं यथा ॥ २७ ॥
ciraṃ nityānubhūto'pi jagadartho na kiṃcana ,
vidyate puruṣasyeha svapne svamaraṇaṃ yathā 27
27. ciram nityaanubhūtaḥ api jagat-arthaḥ na kimcana
vidyate puruṣasya iha svapne sva-maraṇam yathā
27. jagat-arthaḥ nityaanubhūtaḥ api ciram na kimcana
vidyate puruṣasya iha svapne sva-maraṇam yathā
27. Even though the objective world (jagadartha) is continuously experienced for a long time, it is, in reality, nothing at all. It exists for a person (puruṣa) here just like one's own death in a dream.
स्वप्ने पुंसा मृतेनापि स्वदाहो दृश्यते यथा ।
असदेव सदाभासं जगद्दृष्टं परे तथा ॥ २८ ॥
svapne puṃsā mṛtenāpi svadāho dṛśyate yathā ,
asadeva sadābhāsaṃ jagaddṛṣṭaṃ pare tathā 28
28. svapne puṃsā mṛtena api sva-dāhaḥ dṛśyate yathā
asat eva sat-ābhāsam jagat dṛṣṭam pare tathā
28. yathā svapne mṛtena api puṃsā sva-dāhaḥ dṛśyate
tathā asat eva sat-ābhāsam jagat pare dṛṣṭam
28. Just as a man (puruṣa), even though dead in a dream, sees his own cremation, similarly, the world, though truly non-existent, appears as existent and is perceived in the Supreme (Brahman).
जगत्ता चाजगत्ता च परस्यैवामलं वपुः ।
पराभिधानं च परं न च सत्परमार्थतः ॥ २९ ॥
jagattā cājagattā ca parasyaivāmalaṃ vapuḥ ,
parābhidhānaṃ ca paraṃ na ca satparamārthataḥ 29
29. jagattā ca a-jagattā ca parasya eva amalam vapuḥ
para-abhidhānam ca param na ca sat parama-arthataḥ
29. jagattā ca a-jagattā ca parasya eva amalam vapuḥ
ca para-abhidhānam param na ca parama-arthataḥ sat
29. Both the state of being the world (jagattā) and the state of not being the world (ajagattā) are but the unstained form of the Supreme (Brahman) itself. And even the designation 'Supreme' for the ultimate reality (para) is not truly existent from the perspective of the highest truth (paramārthataḥ).
इत्थमस्तु यदि वान्यथास्तु वा मैव भूद्भवतु कोऽत्र संभ्रमः ।
मुञ्च फल्गुनि फले फलग्रहं बुद्धवानसि कृतं परिश्रमैः ॥ ३० ॥
itthamastu yadi vānyathāstu vā maiva bhūdbhavatu ko'tra saṃbhramaḥ ,
muñca phalguni phale phalagrahaṃ buddhavānasi kṛtaṃ pariśramaiḥ 30
30. ittham astu yadi vā anyathā astu vā
mā eva bhūt bhavatu kaḥ atra saṃbhramaḥ
muñca phalgu ni phale phala-graham
buddhavān asi kṛtam pariśramaiḥ
30. yadi ittham astu vā anyathā astu vā mā
eva bhūt vā bhavatu atra kaḥ saṃbhramaḥ
muñca phalgu ni phale phala-graham
tvam buddhavān asi pariśramaiḥ kṛtam
30. Whether things turn out this way or that way, or whether they happen or not at all, why be confused about it? Abandon your attachment to trivial results. You have attained wisdom, and your efforts are now fulfilled (or no longer needed).

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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 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 (current chapter) Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216