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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-212

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श्रीवसिष्ठ उवाच ।
चित्त्वाद्ब्रह्मखमेवाहमिति वेत्तीव यस्त्वयम् ।
तदेव परमेष्ठित्वं तस्योदरमिदं जगत् ॥ १ ॥
śrīvasiṣṭha uvāca ,
cittvādbrahmakhamevāhamiti vettīva yastvayam ,
tadeva parameṣṭhitvaṃ tasyodaramidaṃ jagat 1
1. cittvāt brahma-kham eva aham iti vetti iva yaḥ tu
ayam tat eva parameṣṭhitvam tasya udaram idam jagat
1. yaḥ tu ayam cittvāt brahma-kham eva aham iti vetti
iva tat eva parameṣṭhitvam idam jagat tasya udaram
1. Śrī Vasiṣṭha said: Whoever understands, 'I am indeed the ether of Brahman (brahman),' that alone is the state of the Supreme Lord (Parameṣṭhin), and this entire universe (jagat) is His very womb.
एवं स्थिते न च ब्रह्मा न च जातं जगत्स्थितम् ।
स्थितं यथास्थितमजं परं ब्रह्मैव पूर्ववत् ॥ २ ॥
evaṃ sthite na ca brahmā na ca jātaṃ jagatsthitam ,
sthitaṃ yathāsthitamajaṃ paraṃ brahmaiva pūrvavat 2
2. evam sthite na ca brahmā na ca jātam jagat sthitam
sthitam yathā-sthitam ajam param brahma eva pūrvavat
2. evam sthite na ca brahmā na ca jātam jagat sthitam
ajam param brahma eva yathā-sthitam pūrvavat sthitam
2. This being the case, neither Brahmā (brahman) (the creator god) nor the born world (jagat) exists. Only the unborn, supreme Brahman (brahman) remains as it was, just as before.
संवित्तौ तु जगद्रूपं भासतेऽप्येवमेव तत् ।
मृगतृष्णेव मिथ्यैव दृश्यमानमपि त्वसत् ॥ ३ ॥
saṃvittau tu jagadrūpaṃ bhāsate'pyevameva tat ,
mṛgatṛṣṇeva mithyaiva dṛśyamānamapi tvasat 3
3. saṃvittau tu jagat-rūpam bhāsate api evam eva tat
mṛga-tṛṣṇā iva mithyā eva dṛśyamānam api tu asat
3. tu saṃvittau jagat-rūpam evam eva bhāsate api tat
mṛga-tṛṣṇā iva mithyā eva dṛśyamānam api tu asat
3. However, in consciousness, the form of the world (jagat) merely appears as such. Like a mirage, it is truly false, and even though it is seen, it is in reality non-existent.
अतःप्रभृति शून्येयं भ्रान्तिरभ्युदिता नवा ।
कुतः केव किल भ्रान्तिर्ब्रह्मैव तदनामयम् ॥ ४ ॥
ataḥprabhṛti śūnyeyaṃ bhrāntirabhyuditā navā ,
kutaḥ keva kila bhrāntirbrahmaiva tadanāmayam 4
4. ataḥprabhṛti śūnyā iyam bhrāntiḥ abhyuditā navā
kutaḥ kā iva kila bhrāntiḥ brahma eva tat anāmayam
4. ataḥprabhṛti iyam navā śūnyā bhrāntiḥ abhyuditā.
kutaḥ kā iva kila bhrāntiḥ? tat anāmayam brahma eva.
4. From this moment on, this new, empty illusion (bhrānti) has arisen. But how and from where could such an illusion (bhrānti) actually come into being? Indeed, that [ultimate reality] is solely the flawless Brahman (brahman).
जगद्ब्रह्मजलावर्तो द्वित्वैकत्वे किलात्र के ।
क्वावर्तपयसोर्द्वित्वं द्वित्वाभावात्क्व चैकता ॥ ५ ॥
jagadbrahmajalāvarto dvitvaikatve kilātra ke ,
kvāvartapayasordvitvaṃ dvitvābhāvātkva caikatā 5
5. jagat brahmajalāvartaḥ dvitvaikatve kila atra ke
kva āvartapayasoḥ dvitvam dvitvābhāvāt kva ca ekatā
5. jagat brahmajalāvartaḥ (asti).
atra kila ke dvitvaikatve (staḥ)? āvartapayasoḥ dvitvam kva (asti)? dvitvābhāvāt ca ekatā kva (asti)?
5. This world is merely a whirlpool within the waters of Brahman (brahman). What concepts of duality or unity could possibly exist here? Where is there duality between a whirlpool and its water? And if duality is absent, where then is the question of unity?
तद्ब्रह्म घनमाशान्तं चित्त्वाच्चेतत्यहं विदत् ।
निजं शून्यत्वमन्तस्थं व्योमेव विततान्तरम् ॥ ६ ॥
tadbrahma ghanamāśāntaṃ cittvāccetatyahaṃ vidat ,
nijaṃ śūnyatvamantasthaṃ vyomeva vitatāntaram 6
6. tat brahma ghanam āśāntam cittvāt cetati aham vidat
nijam śūnyatvam antastham vyoma iva vitatāntaram
6. tat brahma ghanam āśāntam (asti).
cittvāt (ca) cetati.
aham nijam antastham śūnyatvam vidat,
vyoma iva vitatāntaram (bhavāmi).
6. That Brahman (brahman) is profound and perfectly peaceful. Due to its very nature as consciousness, it is conscious. I, realizing my inherent inner emptiness, become like the sky, which has a vast expanse.
पवनः स्पन्दनमिव हुताशन इवोष्णताम् ।
स्वशैत्यमिव पूर्णेन्दुः सत्तामर्थ इवात्मनः ॥ ७ ॥
pavanaḥ spandanamiva hutāśana ivoṣṇatām ,
svaśaityamiva pūrṇenduḥ sattāmartha ivātmanaḥ 7
7. pavanaḥ spandanam iva hutāśanaḥ iva uṣṇatām
svaśaityam iva pūrṇenduḥ sattām arthaḥ iva ātmanaḥ
7. (yathā) pavanaḥ spandanam iva (asti),
(yathā) hutāśanaḥ uṣṇatām iva (asti),
(yathā) pūrṇenduḥ svaśaityam iva (asti),
(tathā) ātmanaḥ arthaḥ sattām iva (asti).
7. Just as movement is inherent to the wind, heat to fire, and its own coolness to the full moon, so too is existence (sattā) the very meaning (artha) of the Self (ātman).
श्रीराम उवाच ।
एतद्ब्रह्मन्कदा नाम तन्न चेतितवन्मुने ।
निरावृतमनाद्यन्तं किमिदानीं प्रचेतति ॥ ८ ॥
śrīrāma uvāca ,
etadbrahmankadā nāma tanna cetitavanmune ,
nirāvṛtamanādyantaṃ kimidānīṃ pracetati 8
8. śrīrāma uvāca etat brahman kadā nāma tat na cetitavan
mune nirāvṛtam anādyantam kim idānīm pracetati
8. śrīrāma uvāca brahman mune etad nirāvṛtam anādyantam
tat kadā nāma na cetitavan idānīm kim pracetati
8. Śrī Rāma said: "O Brahmin, O sage, when indeed was that (supreme reality), which is uncovered and without beginning or end, not conscious? What is it then that is *now* manifesting consciousness?"
श्रीवसिष्ठ उवाच ।
एवमेतत्सदैवैतदहमाद्यपि चेतति ।
न ह्यनादेरजस्यास्य काप्यपेक्षा स्वसंविदा ॥ ९ ॥
śrīvasiṣṭha uvāca ,
evametatsadaivaitadahamādyapi cetati ,
na hyanāderajasyāsya kāpyapekṣā svasaṃvidā 9
9. śrīvasiṣṭha uvāca evam etat sadā eva etat aham ādi api
cetati na hi anādeḥ ajasya asya kā api apekṣā svasaṃvidā
9. śrīvasiṣṭha uvāca etat sadā eva etat cetati aham ādi api
cetati hi asya anādeḥ ajasya svasaṃvidā kā api apekṣā na
9. Śrī Vasiṣṭha said: "Yes, this (Brahman) is always conscious. Even the 'I' (aham) and similar (manifestations) are conscious. Indeed, for this beginningless and unborn (Brahman), there is no dependence whatsoever on anything external, due to its inherent self-consciousness."
सर्गासर्गनभोरूपं ब्रह्म सर्वत्र सर्वदा ।
न कदाचिदिदं नेदं ज्ञातं नेदं च किंचन ॥ १० ॥
sargāsarganabhorūpaṃ brahma sarvatra sarvadā ,
na kadācididaṃ nedaṃ jñātaṃ nedaṃ ca kiṃcana 10
10. sarga asarga nabhaḥ rūpam brahma sarvatra sarvadā
na kadācit idam na idam jñātam na idam ca kiṃcana
10. brahma sarga asarga nabhaḥ rūpam sarvatra sarvadā na
kadācit idam na idam na idam jñātam ca na kiṃcana idam
10. Brahman (brahman), which embodies creation, dissolution, and space, is present everywhere and always. Never can it be said that 'this (Brahman) is not this', nor can it ever be known as 'not this', nor is anything whatsoever separate from this (Brahman).
पवनस्पन्दनं चन्द्रशैत्यं शून्यत्वमम्बरम् ।
ब्रह्माहंत्वमनन्यात्म न कदाचिन्न चेतति ॥ ११ ॥
pavanaspandanaṃ candraśaityaṃ śūnyatvamambaram ,
brahmāhaṃtvamananyātma na kadācinna cetati 11
11. pavana spandanam candra śaityam śūnyatvam ambaram
brahma ahaṃtvam ananya ātman na kadācit na cetati
11. pavana spandanam candra śaityam śūnyatvam ambaram
brahma ahaṃtvam ananya ātman etat na kadācit na cetati
11. The movement of the wind, the coolness of the moon, the emptiness of space, and the "I"-ness of Brahman (brahman), which is the non-dual Self (ātman) - this (ultimate reality) is never not conscious; it always perceives.
सर्वदैवेदृशी सत्ता न कदाचिदनीदृशी ।
जगद्यस्मादनाद्यन्तं ब्रह्मात्मैव निरामयम् ॥ १२ ॥
sarvadaivedṛśī sattā na kadācidanīdṛśī ,
jagadyasmādanādyantaṃ brahmātmaiva nirāmayam 12
12. sarvadā eva īdṛśī sattā na kadācit anīdṛśī
jagat yasmāt anādyantam brahmātma eva nirāmayam
12. sattā īdṛśī sarvadā eva na kadācit anīdṛśī
yasmāt jagat anādyantam brahmātma eva nirāmayam
12. This existence (sattā) is always of this very nature, never otherwise. This is because the world, being without beginning or end, is verily the faultless self (ātman) of Brahman (brahman).
केवलं त्वमबुद्धत्वाच्छब्दश्रवणवेधितः ।
अद्वये ब्रह्मबोधेऽस्मिन्द्वितामभ्युपगच्छसि ॥ १३ ॥
kevalaṃ tvamabuddhatvācchabdaśravaṇavedhitaḥ ,
advaye brahmabodhe'smindvitāmabhyupagacchasi 13
13. kevalam tvam abuddhatvāt śabda-śravaṇa-vedhitaḥ
advaye brahma-bodhe asmin dvitām abhyupagacchasi
13. tvam kevalam abuddhatvāt śabda-śravaṇa-vedhitaḥ
asmin advaye brahma-bodhe dvitām abhyupagacchasi
13. Merely due to your lack of understanding, and being influenced by what you hear (from words), you perceive duality in this non-dual realization of Brahman (brahman).
न कश्चित्किंचिदेवेह न कदाचिन्न चेतति ।
न कश्चिच्च तदन्यात्मा न कदाचिच्च चेतति ॥ १४ ॥
na kaścitkiṃcideveha na kadācinna cetati ,
na kaścicca tadanyātmā na kadācicca cetati 14
14. na kaścit kiñcit eva iha na kadācit na ca cetati
na kaścit ca tadanyātmā na kadācit ca cetati
14. iha na kaścit kiñcit eva na kadācit ca cetati
na kaścit ca tadanyātmā na kadācit ca cetati
14. Here, no one (as a separate entity) ever truly perceives anything (as separate). And no one whose self (ātman) is distinct from that (ultimate reality, brahman) ever perceives (it).
इदं त्रिभुवनाभासमीदृशं भाति सर्वदा ।
शान्तं राम समं ब्रह्म नेह नानास्ति किंचन ॥ १५ ॥
idaṃ tribhuvanābhāsamīdṛśaṃ bhāti sarvadā ,
śāntaṃ rāma samaṃ brahma neha nānāsti kiṃcana 15
15. idam tribhuvanābhāsam īdṛśam bhāti sarvadā śāntam
rāma samam brahma na iha nānā asti kiñcana
15. rāma idam tribhuvanābhāsam īdṛśam sarvadā bhāti
śāntam samam brahma iha na kiñcana nānā asti
15. O Rama, this reality, which appears as the three worlds, always shines forth in this very manner. It is the tranquil, uniform Brahman (brahman); there is no diversity (nānā) whatsoever here.
न कदाचन जायन्ते नभसः पादपाद्रयः ।
ब्रह्मणश्च जयन्तीति मत्वा शान्तिं परां व्रज ॥ १६ ॥
na kadācana jāyante nabhasaḥ pādapādrayaḥ ,
brahmaṇaśca jayantīti matvā śāntiṃ parāṃ vraja 16
16. na kadācana jāyante nabhasaḥ pādapāḥ adrayaḥ
brahmaṇaḥ ca jayanti iti matvā śāntim parām vraja
16. pādapāḥ adrayaḥ nabhasaḥ kadācana na jāyante ca
brahmaṇaḥ jayanti iti matvā parām śāntim vraja
16. Trees and mountains are never born from the sky. Knowing that (all things) arise from Brahman, attain supreme peace.
उपदेश्योपदेशार्थं संदेहावसरेऽल्पधीः ।
यावन्न बुद्धस्तावत्त्वं भेदमभ्युपगच्छसि ॥ १७ ॥
upadeśyopadeśārthaṃ saṃdehāvasare'lpadhīḥ ,
yāvanna buddhastāvattvaṃ bhedamabhyupagacchasi 17
17. upadeśyopadeśārtham saṃdehāvasare alpadhīḥ yāvat
na buddhaḥ tāvat tvam bhedam abhyupagacchasi
17. upadeśyopadeśārtham saṃdehāvasare alpadhīḥ yāvat
tvam na buddhaḥ tāvat bhedam abhyupagacchasi
17. For the purpose of instructing one who is to be taught, and in moments of doubt for a person of limited intellect, (know that) as long as you are not awakened (buddha), you will accept duality.
बोधस्य तु विबुद्धस्य न शास्त्रादि न शब्दधीः ।
न भेदबुद्धिर्नो भेदः किमप्येष प्रजापतेः ॥ १८ ॥
bodhasya tu vibuddhasya na śāstrādi na śabdadhīḥ ,
na bhedabuddhirno bhedaḥ kimapyeṣa prajāpateḥ 18
18. bodhasya tu vibuddhasya na śāstrādi na śabdadhīḥ
na bhedabuddhiḥ no bhedaḥ kim api eṣaḥ prajāpateḥ
18. tu vibuddhasya bodhasya na śāstrādi na śabdadhīḥ
na bhedabuddhiḥ no bhedaḥ eṣaḥ kim api prajāpateḥ
18. But for one whose understanding (bodha) is fully awakened, there is no need for scriptures or similar texts, no knowledge derived from words, no perception of duality, nor any actual duality (bheda) itself. This (state) is indeed of Prajapati.
श्रीराम उवाच ।
बुद्धमेतन्मया ब्रह्मन्प्रकृतं तदुदाहर ।
वचो मदवबोधार्थं यदुदाहृतवानसि ॥ १९ ॥
śrīrāma uvāca ,
buddhametanmayā brahmanprakṛtaṃ tadudāhara ,
vaco madavabodhārthaṃ yadudāhṛtavānasi 19
19. śrīrāmaḥ uvāca buddham etat mayā brahman prakṛtam
tat udāhara vacaḥ madavabodhārtham yat udāhṛtavān asi
19. śrīrāmaḥ uvāca brahman etat mayā buddham yat
madavabodhārtham vacaḥ udāhṛtavān asi tat prakṛtam udāhara
19. Śrī Rāma said: 'O Brahman, this has been understood by me. Please explain further that which is the current subject, those words you have uttered for my understanding (bodha).'
किं तस्मिंश्चेतितेऽहंत्वे पदे संपद्यते परे ।
बुद्धवानसि शुश्रूषुर्नाहं तृप्तिमुपैमि हि ॥ २० ॥
kiṃ tasmiṃścetite'haṃtve pade saṃpadyate pare ,
buddhavānasi śuśrūṣurnāhaṃ tṛptimupaimi hi 20
20. kim tasmin ca cetite ahaṃtve pade sampadyate pare
buddhavaan asi śuśrūṣuḥ na aham tṛptim upaimi hi
20. kim tasmin cetite ahaṃtve pare pade sampadyate tvam
buddhavaan asi śuśrūṣuḥ hi aham tṛptim na upaimi
20. What is achieved in that supreme state where the ego-nature (ahaṃtva) is rendered conscious? You are intelligent and eager to listen, yet I do not feel satisfied (with my answer).
श्रीवसिष्ठ उवाच ।
अहंत्वे सत्यथैतस्मिन्व्योमसत्ता प्रवर्तते ।
दिक्सत्ता कालसत्ता च भेदसत्ताभ्युदेति च ॥ २१ ॥
śrīvasiṣṭha uvāca ,
ahaṃtve satyathaitasminvyomasattā pravartate ,
diksattā kālasattā ca bhedasattābhyudeti ca 21
21. śrīvasiṣṭhaḥ uvaaca ahaṃtve sati atha etasmin vyomasattaa
pravartate diksattaa kaalasattaa ca bhedasattaa abhyudeti ca
21. śrīvasiṣṭhaḥ uvaaca atha etasmin ahaṃtve sati vyomasattaa
pravartate ca diksattaa kaalasattaa ca bhedasattaa abhyudeti
21. Śrī Vasiṣṭha said: 'When this ego-nature (ahaṃtva) exists, then the reality of space, the reality of directions, the reality of time, and the reality of differentiation all come into being.'
यदा किलेहाहमिति तदा नात्राहमित्यपि ।
भातीत्युदेति नाना खे स्वात्मैव द्वैतमक्रमम् ॥ २२ ॥
yadā kilehāhamiti tadā nātrāhamityapi ,
bhātītyudeti nānā khe svātmaiva dvaitamakramam 22
22. yadaa kila iha aham iti tadaa na atra aham iti api
bhaati iti udeti naanaa khe svaatmaa eva dvaitam akramam
22. yadaa kila iha aham iti tadaa na atra aham iti api
bhaati iti udeti naanaa khe svaatmaa eva dvaitam akramam
22. Indeed, when the thought 'I am here' arises, then immediately the thought 'I am not here' also does not appear. Instead, the diverse and unsequenced duality of the self (ātman) itself emerges in space (khe), as if it were a reality.
व्योमात्मिकानामेतासां सत्तानामभिधानधीः ।
भविष्यत्युत्तरं कालं तदा त्वाकाशमेव तत् ॥ २३ ॥
vyomātmikānāmetāsāṃ sattānāmabhidhānadhīḥ ,
bhaviṣyatyuttaraṃ kālaṃ tadā tvākāśameva tat 23
23. vyomaatmikaanaam etaasaam sattaanaam abhidhaanadhīḥ
bhaviṣyati uttaram kaalam tadaa tu aakaaśam eva tat
23. vyomaatmikaanaam etaasaam sattaanaam abhidhaanadhīḥ
uttaram kaalam bhaviṣyati tadaa tu tat aakaaśam eva
23. The conception of names for these space-like realities (sattā) will arise later in time. But at that earlier stage, that (primal state) is truly just pure space (ākāśa) itself.
एतस्मिन्परिसंपन्ने दिक्कालकलनात्मनि ।
अहंभावे निराकारे व्योम तन्मात्रवेदिनि ॥ २४ ॥
etasminparisaṃpanne dikkālakalanātmani ,
ahaṃbhāve nirākāre vyoma tanmātravedini 24
24. etasmin parisampanne dikkālakalanā ātmani
ahaṃbhāve nirākāre vyoma tanmātravedini
24. etasmin parisampanne dikkālakalanā ātmani
nirākāre tanmātravedini ahaṃbhāve vyoma
24. In this perfected state, which is the very essence (ātman) of the conception of space and time, within the formless sense of 'I' (ahaṅkāra) that perceives only subtle elements (tanmātra), the ether (vyoma) [manifests].
इदमाभाति भारूपं वेदनं दृश्यनाम यत् ।
भूत्वा ब्रह्मैव निर्बाधमब्रह्मेव विराजते ॥ २५ ॥
idamābhāti bhārūpaṃ vedanaṃ dṛśyanāma yat ,
bhūtvā brahmaiva nirbādhamabrahmeva virājate 25
25. idam ābhāti bhārūpaṃ vedanaṃ dṛśyanāma yat
bhūtvā brahma eva nirbādham abrahma iva virājate
25. yat idaṃ bhārūpaṃ vedanaṃ dṛśyanāma ābhāti,
bhūtvā nirbādham brahma eva,
abrahma iva virājate
25. This radiant consciousness (vedana), which is referred to as the 'seen' (dṛśya), manifests. Having become Brahman (brahman) itself, unobstructed, it shines forth as if it were distinct from Brahman.
ब्रह्मैव शान्तमजमेकमनादिमध्यं व्योमैव जीवकलनामिव भावयित्वा ।
व्योम्न्येव पश्यति निरावरणे विसारि दृश्यं स्वरूपमपि चान्यदिवाऽऽत्मवित्त्वात् ॥ २६ ॥
brahmaiva śāntamajamekamanādimadhyaṃ vyomaiva jīvakalanāmiva bhāvayitvā ,
vyomnyeva paśyati nirāvaraṇe visāri dṛśyaṃ svarūpamapi cānyadivā''tmavittvāt 26
26. brahma eva śāntaṃ ajaṃ ekaṃ anādimadhyam
vyoma eva jīvakalanām iva bhāvayitvā
vyomni eva paśyati nirāvaraṇe visāri dṛśyaṃ
svarūpam api ca anyat iva ātma-vittvāt
26. ātma-vittvāt (saḥ) brahma eva śāntam ajam ekam anādimadhyam vyoma eva jīvakalanām iva bhāvayitvā,
nirāvaraṇe vyomni eva visāri dṛśyaṃ ca api svarūpam anyat iva paśyati
26. Having contemplated Brahman (brahman) itself - which is peaceful, unborn, one, without beginning or middle - as if it were the ether (vyoma) manifesting the notion of a living entity (jīva), the knower of the self (ātman) perceives within the unobstructed ether a vast, expanding visible world (dṛśya), and even his own true essence (svarūpa) as if it were something other, due to his realization of the self (ātman).

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