योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-27
Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
निर्वाणो भव शान्तात्मा यथाप्राप्तानुवृत्तिमान् ।
सन्नेवासत्समः सौम्य स्फटिकादिव निर्मितः ॥ १ ॥
निर्वाणो भव शान्तात्मा यथाप्राप्तानुवृत्तिमान् ।
सन्नेवासत्समः सौम्य स्फटिकादिव निर्मितः ॥ १ ॥
śrīvasiṣṭha uvāca ,
nirvāṇo bhava śāntātmā yathāprāptānuvṛttimān ,
sannevāsatsamaḥ saumya sphaṭikādiva nirmitaḥ 1
nirvāṇo bhava śāntātmā yathāprāptānuvṛttimān ,
sannevāsatsamaḥ saumya sphaṭikādiva nirmitaḥ 1
1.
śrīvasiṣṭhaḥ uvāca nirvāṇaḥ bhava śāntātmā yathāprāptānuvṛttimān
san eva asatsamaḥ saumya sphatikāt iva nirmitaḥ
san eva asatsamaḥ saumya sphatikāt iva nirmitaḥ
1.
saumya tvam nirvāṇaḥ śāntātmā yathāprāptānuvṛttimān san eva
asatsamaḥ sphatikāt iva nirmitaḥ bhava śrīvasiṣṭhaḥ uvāca
asatsamaḥ sphatikāt iva nirmitaḥ bhava śrīvasiṣṭhaḥ uvāca
1.
Śrī Vasiṣṭha said: O gentle one, attain liberation (nirvāṇa) with a peaceful self (ātman), maintaining an attitude of acceptance towards whatever naturally presents itself. Though present, be like something non-existent, as if made of crystal.
एकस्मिन्नेव सर्वस्मिन्संस्थिते विततात्मनि ।
नैकस्मिन्न च सर्वस्मिन्नानाताकलना कुतः ॥ २ ॥
नैकस्मिन्न च सर्वस्मिन्नानाताकलना कुतः ॥ २ ॥
ekasminneva sarvasminsaṃsthite vitatātmani ,
naikasminna ca sarvasminnānātākalanā kutaḥ 2
naikasminna ca sarvasminnānātākalanā kutaḥ 2
2.
ekasmin eva sarvasmin saṃsthite vitatātmani
na ekasmin na ca sarvasmin nānātākalanā kutaḥ
na ekasmin na ca sarvasmin nānātākalanā kutaḥ
2.
vitatātmani ekasmin eva sarvasmin saṃsthite
nānātākalanā kutaḥ na ekasmin na ca sarvasmin
nānātākalanā kutaḥ na ekasmin na ca sarvasmin
2.
When everything is firmly established in that single all-pervasive self (ātman), from where can the conception of multiplicity arise? For it is neither in any single part, nor in the totality.
आद्यन्तरहितं सर्वं व्योम चित्तत्त्वनिर्भरम् ।
शरीरोत्पत्तिनाशेषु का चित्तत्त्वस्य खण्डना ॥ ३ ॥
शरीरोत्पत्तिनाशेषु का चित्तत्त्वस्य खण्डना ॥ ३ ॥
ādyantarahitaṃ sarvaṃ vyoma cittattvanirbharam ,
śarīrotpattināśeṣu kā cittattvasya khaṇḍanā 3
śarīrotpattināśeṣu kā cittattvasya khaṇḍanā 3
3.
ādyantarahitaṃ sarvaṃ vyoma cittattvanirbharam
śarīrotpattināśeṣu kā cittattvasya khaṇḍanā
śarīrotpattināśeṣu kā cittattvasya khaṇḍanā
3.
ādyantarahitaṃ sarvaṃ vyoma cittattvanirbharam
śarīrotpattināśeṣu cittattvasya kā khaṇḍanā
śarīrotpattināśeṣu cittattvasya kā khaṇḍanā
3.
All space (vyoma), which is without beginning or end, is entirely based on the essence of consciousness (citta). In the births and destructions of bodies, how can there be any fragmentation of this essence of consciousness (citta)?
स्फुरन्ति हि जडक्रीडाश्चिच्चमत्कारचापलात् ।
अचापलात्प्रतीयन्ते तरङ्गा इव वारिणि ॥ ४ ॥
अचापलात्प्रतीयन्ते तरङ्गा इव वारिणि ॥ ४ ॥
sphuranti hi jaḍakrīḍāściccamatkāracāpalāt ,
acāpalātpratīyante taraṅgā iva vāriṇi 4
acāpalātpratīyante taraṅgā iva vāriṇi 4
4.
sphuranti hi jaḍakrīḍāḥ citcamatkāracāpalāt
acāpalāt pratīyante taraṅgāḥ iva vāriṇi
acāpalāt pratīyante taraṅgāḥ iva vāriṇi
4.
hi jaḍakrīḍāḥ citcamatkāracāpalāt sphuranti
acāpalāt taraṅgāḥ vāriṇi iva pratīyante
acāpalāt taraṅgāḥ vāriṇi iva pratīyante
4.
Indeed, the inert phenomena manifest from the marvelous restlessness of consciousness (citta). Yet, from its very stillness, they are perceived, just like waves in water (are perceived as nothing but water).
यथा शुभ्राम्बुदे वस्त्रशङ्का न फलभागिनी ।
देहोऽयमहमित्येषा तथा शङ्का न वास्तवी ॥ ५ ॥
देहोऽयमहमित्येषा तथा शङ्का न वास्तवी ॥ ५ ॥
yathā śubhrāmbude vastraśaṅkā na phalabhāginī ,
deho'yamahamityeṣā tathā śaṅkā na vāstavī 5
deho'yamahamityeṣā tathā śaṅkā na vāstavī 5
5.
yathā śubhrāmbude vastraśaṅkā na phalabhāginī
dehaḥ ayam aham iti eṣā tathā śaṅkā na vāstavī
dehaḥ ayam aham iti eṣā tathā śaṅkā na vāstavī
5.
yathā śubhrāmbude vastraśaṅkā na phalabhāginī
tathā ayam dehaḥ aham iti eṣā śaṅkā na vāstavī
tathā ayam dehaḥ aham iti eṣā śaṅkā na vāstavī
5.
Just as the mistaken idea that a white cloud is a piece of cloth is invalid, so too is this notion, 'this body is my Self (ātman)', not truly real.
माऽवस्तुनि निमग्नस्त्वं भव भूरिभवप्रदे ।
वस्त्वनन्तसुखायाद्यं भव्यं भावय भूतये ॥ ६ ॥
वस्त्वनन्तसुखायाद्यं भव्यं भावय भूतये ॥ ६ ॥
mā'vastuni nimagnastvaṃ bhava bhūribhavaprade ,
vastvanantasukhāyādyaṃ bhavyaṃ bhāvaya bhūtaye 6
vastvanantasukhāyādyaṃ bhavyaṃ bhāvaya bhūtaye 6
6.
mā avastuni nimagnaḥ tvam bhava bhūribhavaprade
vastu anantasukhāya ādyam bhavyam bhāvaya bhūtaye
vastu anantasukhāya ādyam bhavyam bhāvaya bhūtaye
6.
tvam bhūribhavaprade avastuni nimagnaḥ mā bhava
ādyam bhavyam vastu anantasukhāya bhūtaye bhāvaya
ādyam bhavyam vastu anantasukhāya bhūtaye bhāvaya
6.
Do not remain submerged in what is unreal, for it brings about much worldly existence (saṃsāra). Instead, cultivate the truly existent, the primordial, the auspicious, for infinite bliss and ultimate well-being.
चिद्व्योमानन्तमेवास्मिन्नेयत्तास्ति समात्मनः ।
इत्येव परमं वस्तु वस्तु तत्परमस्तु ते ॥ ७ ॥
इत्येव परमं वस्तु वस्तु तत्परमस्तु ते ॥ ७ ॥
cidvyomānantamevāsminneyattāsti samātmanaḥ ,
ityeva paramaṃ vastu vastu tatparamastu te 7
ityeva paramaṃ vastu vastu tatparamastu te 7
7.
citvyoma anantam eva asmin na iyattā asti samātmanaḥ
iti eva paramam vastu vastu tat paramam astu te
iti eva paramam vastu vastu tat paramam astu te
7.
citvyoma anantam eva asmin samātmanaḥ iyattā na asti
iti eva tat paramam vastu te paramam vastu astu
iti eva tat paramam vastu te paramam vastu astu
7.
Consciousness is indeed infinite space; in this (space), there is no limitation for the homogeneous Self (ātman). Therefore, let that supreme reality alone be the ultimate reality for you.
एवं निश्चयवान्नाम त्वमेवासि निरञ्जनः ।
ध्याता ध्येयं तथा ध्यानं सत्यं चापि न किंचन ॥ ८ ॥
ध्याता ध्येयं तथा ध्यानं सत्यं चापि न किंचन ॥ ८ ॥
evaṃ niścayavānnāma tvamevāsi nirañjanaḥ ,
dhyātā dhyeyaṃ tathā dhyānaṃ satyaṃ cāpi na kiṃcana 8
dhyātā dhyeyaṃ tathā dhyānaṃ satyaṃ cāpi na kiṃcana 8
8.
evam niścayavān nāma tvam eva asi nirañjanaḥ dhyātā
dhyeyam tathā dhyānam satyam ca api na kiñcana
dhyeyam tathā dhyānam satyam ca api na kiñcana
8.
evam tvam niścayavān nāma nirañjanaḥ eva asi dhyātā
dhyeyam tathā dhyānam ca satyam api kiñcana na
dhyeyam tathā dhyānam ca satyam api kiñcana na
8.
Thus, you are indeed one with firm conviction, the pure and untainted. For such a one, the meditator, the object of meditation, and the act of meditation (dhyāna) itself, along with any separate concept of truth, are simply nothing at all (for they merge into the supreme non-dual reality).
द्रष्टा दृश्यं दर्शनं च चित एव विभूतयः ।
अतत्तत्संविदो नान्यदध्यानं ध्येयमस्ति च ॥ ९ ॥
अतत्तत्संविदो नान्यदध्यानं ध्येयमस्ति च ॥ ९ ॥
draṣṭā dṛśyaṃ darśanaṃ ca cita eva vibhūtayaḥ ,
atattatsaṃvido nānyadadhyānaṃ dhyeyamasti ca 9
atattatsaṃvido nānyadadhyānaṃ dhyeyamasti ca 9
9.
draṣṭā dṛśyam darśanam ca citaḥ eva vibhūtayaḥ
atattatsaṃvidaḥ na anyat adhyānam dhyeyam asti ca
atattatsaṃvidaḥ na anyat adhyānam dhyeyam asti ca
9.
draṣṭā dṛśyam darśanam ca citaḥ eva vibhūtayaḥ
asti ca atattatsaṃvidaḥ na anyat adhyānam dhyeyam
asti ca atattatsaṃvidaḥ na anyat adhyānam dhyeyam
9.
The seer, the seen, and the act of seeing are indeed all manifestations of pure Consciousness (cit). And for one who is not aware of 'That' (Brahman), there exists no other meditation (dhyāna) or object of meditation (dhyeya).
उद्यति प्रतिपच्चन्द्रे वहति प्रलयानिले ।
आत्मतत्त्वं समं सौम्यं न क्षुभ्यति न शाम्यति ॥ १० ॥
आत्मतत्त्वं समं सौम्यं न क्षुभ्यति न शाम्यति ॥ १० ॥
udyati pratipaccandre vahati pralayānile ,
ātmatattvaṃ samaṃ saumyaṃ na kṣubhyati na śāmyati 10
ātmatattvaṃ samaṃ saumyaṃ na kṣubhyati na śāmyati 10
10.
udyati pratipaccandre vahati pralayānile
ātmatattvam samam saumyam na kṣubhyati na śāmyati
ātmatattvam samam saumyam na kṣubhyati na śāmyati
10.
pratipaccandre udyati pralayānile vahati
ātmatattvam samam saumyam na kṣubhyati na śāmyati
ātmatattvam samam saumyam na kṣubhyati na śāmyati
10.
Even as the moon of the first lunar day rises, or as the wind of cosmic dissolution (pralaya) blows, the true nature of the Self (ātman), which is serene and gentle, is neither disturbed nor calmed.
यथा नौयायिनः स्थाणुतरुशैलादिवेपनम् ।
यथा शुक्तौ रजतधीस्तथा देहादि चेतसः ॥ ११ ॥
यथा शुक्तौ रजतधीस्तथा देहादि चेतसः ॥ ११ ॥
yathā nauyāyinaḥ sthāṇutaruśailādivepanam ,
yathā śuktau rajatadhīstathā dehādi cetasaḥ 11
yathā śuktau rajatadhīstathā dehādi cetasaḥ 11
11.
yathā nauyāyinaḥ sthāṇutaruśailāgivepanam
yathā śuktau rajatadhīḥ tathā dehā-ādi cetasaḥ
yathā śuktau rajatadhīḥ tathā dehā-ādi cetasaḥ
11.
yathā nauyāyinaḥ sthāṇutaruśailāgivepanam,
yathā śuktau rajatadhīḥ,
tathā dehā-ādi cetasaḥ
yathā śuktau rajatadhīḥ,
tathā dehā-ādi cetasaḥ
11.
Just as for a traveler in a boat there is the apparent shaking of stationary pillars, trees, and mountains; and just as there is the mistaken perception of silver in a conch-shell (śukti); similarly, the body and the like (dehādi) are perceived by Consciousness (cetas) as real.
यथा देहादि चित्तस्य तथा देहस्य चित्तकम् ।
तथैव जीवः परमे पदे द्वैतमतः कुतः ॥ १२ ॥
तथैव जीवः परमे पदे द्वैतमतः कुतः ॥ १२ ॥
yathā dehādi cittasya tathā dehasya cittakam ,
tathaiva jīvaḥ parame pade dvaitamataḥ kutaḥ 12
tathaiva jīvaḥ parame pade dvaitamataḥ kutaḥ 12
12.
yathā dehā-ādi cittasya tathā dehasya cittakam
tathā eva jīvaḥ parame pade dvaitam ataḥ kutaḥ
tathā eva jīvaḥ parame pade dvaitam ataḥ kutaḥ
12.
yathā dehā-ādi cittasya,
tathā dehasya cittakam.
tathā eva jīvaḥ parame pade.
ataḥ dvaitam kutaḥ.
tathā dehasya cittakam.
tathā eva jīvaḥ parame pade.
ataḥ dvaitam kutaḥ.
12.
Just as the body and its attributes are (mistakenly attributed to or perceived by) the mind (citta), and similarly the mind (citta) is (mistakenly attributed to or perceived by) the body; in the same manner, the individual soul (jīva) exists in the supreme state (pada). From where, then, can there be duality (dvaita)?
सर्वमेकमिदं शान्तं ब्रह्म बृंहितवेदनात् ।
न किंचिज्जगदाद्यस्ति भ्रान्तिरन्या न विद्यते ॥ १३ ॥
न किंचिज्जगदाद्यस्ति भ्रान्तिरन्या न विद्यते ॥ १३ ॥
sarvamekamidaṃ śāntaṃ brahma bṛṃhitavedanāt ,
na kiṃcijjagadādyasti bhrāntiranyā na vidyate 13
na kiṃcijjagadādyasti bhrāntiranyā na vidyate 13
13.
sarvam ekam idam śāntam brahma bṛṃhitavedanāt na
kiṃcit jagat adya asti bhrāntiḥ anyā na vidyate
kiṃcit jagat adya asti bhrāntiḥ anyā na vidyate
13.
idam sarvam ekam śāntam brahma bṛṃhitavedanāt asti
na kiṃcit jagat adya na anyā bhrāntiḥ vidyate
na kiṃcit jagat adya na anyā bhrāntiḥ vidyate
13.
All this is the one, tranquil (brahman), understood through profound spiritual insight. Nothing of the world (jagat) truly exists now; no other illusion (bhrānti) is present.
न विद्यते यथा व्योम्नि वनं स्नेहश्च सैकते ।
विद्युच्छशाङ्कबिम्बे च तथा देहादि चेतसि ॥ १४ ॥
विद्युच्छशाङ्कबिम्बे च तथा देहादि चेतसि ॥ १४ ॥
na vidyate yathā vyomni vanaṃ snehaśca saikate ,
vidyucchaśāṅkabimbe ca tathā dehādi cetasi 14
vidyucchaśāṅkabimbe ca tathā dehādi cetasi 14
14.
na vidyate yathā vyomni vanam snehaḥ ca saikate
vidyut śaśāṅkabimbe ca tathā dehādi cetasi
vidyut śaśāṅkabimbe ca tathā dehādi cetasi
14.
yathā vyomni vanam na vidyate,
saikate ca snehaḥ na vidyate,
śaśāṅkabimbe ca vidyut na vidyate,
tathā cetasi dehādi na vidyate.
saikate ca snehaḥ na vidyate,
śaśāṅkabimbe ca vidyut na vidyate,
tathā cetasi dehādi na vidyate.
14.
Just as a forest does not exist in the sky, and oil is not found in sand, and lightning is not present in the disk of the moon, similarly, the body and all such things do not exist in consciousness.
अविद्यमान एवास्मिन्मा बिभीहि जगद्भ्रमे ।
एतदेव परं सत्यं विद्धि सत्यविदां वर ॥ १५ ॥
एतदेव परं सत्यं विद्धि सत्यविदां वर ॥ १५ ॥
avidyamāna evāsminmā bibhīhi jagadbhrame ,
etadeva paraṃ satyaṃ viddhi satyavidāṃ vara 15
etadeva paraṃ satyaṃ viddhi satyavidāṃ vara 15
15.
avidyamāne eva asmin mā bibhīhi jagadbhramae
etat eva param satyam viddhi satyavidām vara
etat eva param satyam viddhi satyavidām vara
15.
O satyavidām vara,
asmin avidyamāne jagadbhramae mā bibhīhi.
etat eva param satyam viddhi.
asmin avidyamāne jagadbhramae mā bibhīhi.
etat eva param satyam viddhi.
15.
Do not fear this illusion (bhrānti) of the world (jagat), which is actually non-existent. O best among those who know the truth, understand this alone to be the supreme reality.
जगदस्ति न सत्तेति यासीद्भ्रान्तिस्तवाद्य सा ।
शान्ता मदुपदेशेन किमन्यद्बन्धकारणम् ॥ १६ ॥
शान्ता मदुपदेशेन किमन्यद्बन्धकारणम् ॥ १६ ॥
jagadasti na satteti yāsīdbhrāntistavādya sā ,
śāntā madupadeśena kimanyadbandhakāraṇam 16
śāntā madupadeśena kimanyadbandhakāraṇam 16
16.
jagat asti na sattā iti yā āsīt bhrāntiḥ tava adya
sā śāntā mat upadeśena kim anyat bandhakāraṇam
sā śāntā mat upadeśena kim anyat bandhakāraṇam
16.
jagad asti na sattā iti yā bhrāntiḥ tava adya āsīt,
sā mat upadeśena śāntā.
anyat kim bandhakāraṇam?
sā mat upadeśena śāntā.
anyat kim bandhakāraṇam?
16.
That illusion (bhrānti) you had - that the world (jagat) exists but is not ultimately real (sattā) - has now been dispelled by my instruction. What other cause of bondage (bandhakāraṇa) remains?
स्थाल्युदञ्चनकुम्भादि यथा मृन्मात्रकं तथा ।
चित्तमात्रं जगदिदं क्षीणं तच्च विचारणात् ॥ १७ ॥
चित्तमात्रं जगदिदं क्षीणं तच्च विचारणात् ॥ १७ ॥
sthālyudañcanakumbhādi yathā mṛnmātrakaṃ tathā ,
cittamātraṃ jagadidaṃ kṣīṇaṃ tacca vicāraṇāt 17
cittamātraṃ jagadidaṃ kṣīṇaṃ tacca vicāraṇāt 17
17.
sthālyudancanakumbhā_ādi yathā mṛnmātrakam tathā
cittamātram jagat idam kṣīṇam tat ca vicāraṇāt
cittamātram jagat idam kṣīṇam tat ca vicāraṇāt
17.
yathā sthālyudancanakumbhā_ādi mṛnmātrakam tathā
idam jagat cittamātram tat ca vicāraṇāt kṣīṇam
idam jagat cittamātram tat ca vicāraṇāt kṣīṇam
17.
Just as pots, buckets, and jars, etc., are merely clay, so too is this entire universe (jagat) merely mind (citta). And that mind (citta) diminishes and ceases through proper inquiry.
आपत्सु संपत्सु भवाभवेषु शान्तैषणाहर्षविषादसंवित् ।
सौम्यादहंभावविदा विमुक्तो यथास्थितं तिष्ठ विलीय मास्व ॥ १८ ॥
सौम्यादहंभावविदा विमुक्तो यथास्थितं तिष्ठ विलीय मास्व ॥ १८ ॥
āpatsu saṃpatsu bhavābhaveṣu śāntaiṣaṇāharṣaviṣādasaṃvit ,
saumyādahaṃbhāvavidā vimukto yathāsthitaṃ tiṣṭha vilīya māsva 18
saumyādahaṃbhāvavidā vimukto yathāsthitaṃ tiṣṭha vilīya māsva 18
18.
āpatsu sampatsu bhavābhaveṣu śāntaiṣaṇāharṣaviṣādasaṃvit
saumyat ahaṃbhāvavidā vimukto yathāsthitam tiṣṭha vilīya mā asu
saumyat ahaṃbhāvavidā vimukto yathāsthitam tiṣṭha vilīya mā asu
18.
saumyat śāntaiṣaṇāharṣaviṣādasaṃvit ahaṃbhāvavidā vimukto
āpatsu sampatsu bhavābhaveṣu yathāsthitam tiṣṭha vilīya mā asu
āpatsu sampatsu bhavābhaveṣu yathāsthitam tiṣṭha vilīya mā asu
18.
O gentle one, having been freed by a knower of the ego (ahaṅkāra), and with your consciousness (saṃvit) of desires, joys, and sorrows pacified in times of adversity, prosperity, and the cycles of being and non-being, remain just as you are. Do not become dissolved (in the ephemeral).
यथास्थितं वस्त्वधिगम्य राम स्थितोऽसि चेद्वा स्वकुलाम्बरेन्दो ।
तद्धर्षशोकैषणदूषणादि विमुच्य वा तिष्ठ यथेच्छमास्व ॥ १९ ॥
तद्धर्षशोकैषणदूषणादि विमुच्य वा तिष्ठ यथेच्छमास्व ॥ १९ ॥
yathāsthitaṃ vastvadhigamya rāma sthito'si cedvā svakulāmbarendo ,
taddharṣaśokaiṣaṇadūṣaṇādi vimucya vā tiṣṭha yathecchamāsva 19
taddharṣaśokaiṣaṇadūṣaṇādi vimucya vā tiṣṭha yathecchamāsva 19
19.
yathāsthitam vastu adhigamya rāma
sthitaḥ asi cet vā svakulāmbarendo
tat harṣa śoka eṣaṇā dūṣaṇa ādi
vimucya vā tiṣṭha yatheccham āsva
sthitaḥ asi cet vā svakulāmbarendo
tat harṣa śoka eṣaṇā dūṣaṇa ādi
vimucya vā tiṣṭha yatheccham āsva
19.
rāma svakulāmbarendo cet yathāsthitam
vastu adhigamya sthitaḥ asi
vā tat harṣa śoka eṣaṇā dūṣaṇa ādi
vimucya vā tiṣṭha yatheccham āsva
vastu adhigamya sthitaḥ asi
vā tat harṣa śoka eṣaṇā dūṣaṇa ādi
vimucya vā tiṣṭha yatheccham āsva
19.
O Rāma, O moon of your lineage, if you abide having comprehended reality (vastu) as it is, then, abandoning joys, sorrows, desires, and impurities, etc., remain (tiṣṭha) as you wish; or simply be (āsva) as you desire.
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 (current chapter)
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
Chapter 213
Chapter 214
Chapter 215
Chapter 216