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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-30

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श्रीवसिष्ठ उवाच ।
अहंतैव पराऽविद्या निर्वाणपदरोधिनी ।
तयैवान्विष्यते मूढैस्तदित्युन्मत्तचेष्टितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
ahaṃtaiva parā'vidyā nirvāṇapadarodhinī ,
tayaivānviṣyate mūḍhaistadityunmattaceṣṭitam 1
1. śrīvasiṣṭha uvāca | ahaṃtā eva parā avidyā nirvāṇapadarādhinī
| tayā eva anviṣyate mūḍhaiḥ tat iti unmattaceṣṭitam ||
1. śrīvasiṣṭha uvāca ahaṃtā eva parā avidyā,
nirvāṇapadarādhinī tayā eva mūḍhaiḥ tat anviṣyate iti unmattaceṣṭitam
1. Śrī Vasiṣṭha said: The ego-sense (ahaṃtā) itself is the supreme ignorance (avidyā), obstructing the state of liberation (nirvāṇa). To seek [liberation] through that very [ego-sense] by deluded individuals is indeed the behavior of a madman.
अहंतैवालमज्ञानादज्ञत्वस्य निदर्शनम् ।
न हि तज्ज्ञस्य शान्तस्य ममाहमिति विद्यते ॥ २ ॥
ahaṃtaivālamajñānādajñatvasya nidarśanam ,
na hi tajjñasya śāntasya mamāhamiti vidyate 2
2. ahaṃtā eva alam ajñānāt ajñatvasya nidarśanam | na
hi tat-jñasya śāntasya mama aham iti vidyate ||
2. ahaṃtā eva ajñānāt ajñatvasya nidarśanam alam
hi tat-jñasya śāntasya mama aham iti na vidyate
2. The ego-sense (ahaṃtā) itself is indeed the ultimate proof of ignorance (ajñatva), stemming from [spiritual] ignorance (ajñāna). For, in the case of one who knows That [Reality] (tat-jña) and is tranquil (śānta), the notions of 'mine' and 'I' (aham) do not exist.
अहंतामलमुत्सृज्य निर्वाणः खमिवामलः ।
सदेहमपदेहं वा ज्ञस्तिष्ठति गतज्वरः ॥ ३ ॥
ahaṃtāmalamutsṛjya nirvāṇaḥ khamivāmalaḥ ,
sadehamapadehaṃ vā jñastiṣṭhati gatajvaraḥ 3
3. ahaṃtāmalam utsṛjya nirvāṇaḥ kham iva amalaḥ
sadeham apadeham vā jñaḥ tiṣṭhati gatajvaraḥ
3. jñaḥ ahaṃtāmalam utsṛjya kham iva amalaḥ nirvāṇaḥ
sadeham vā apadeham vā gatajvaraḥ tiṣṭhati
3. Having abandoned the impurity of ego, the enlightened one (jña), who is like the spotless sky and has attained final liberation (nirvāṇa), remains free from distress, whether embodied or disembodied.
न तथा शरदाकाशं न तथा स्तिमितोऽर्णवः ।
पूर्णेन्दुमध्यं न तथा यथा ज्ञः परिराजते ॥ ४ ॥
na tathā śaradākāśaṃ na tathā stimito'rṇavaḥ ,
pūrṇendumadhyaṃ na tathā yathā jñaḥ parirājate 4
4. na tathā śaradākāśam na tathā stimitaḥ arṇavaḥ
pūrṇendumadhyam na tathā yathā jñaḥ parirājate
4. śaradākāśam tathā na,
stimitaḥ arṇavaḥ tathā na,
pūrṇendumadhyam tathā na,
yathā jñaḥ parirājate
4. The autumn sky does not shine forth to the same degree, nor does a calm ocean, nor the orb of the full moon, as the enlightened one (jña) brilliantly shines.
चित्रसंगरयुद्धस्य सैन्यस्याक्षुब्धता यथा ।
तथैव समता ज्ञस्य व्यवहारवतोपि च ॥ ५ ॥
citrasaṃgarayuddhasya sainyasyākṣubdhatā yathā ,
tathaiva samatā jñasya vyavahāravatopi ca 5
5. citrasaṅgarayuddhasya sainyasya akṣubdhatā yathā
tathā eva samatā jñasya vyavahāravataḥ api ca
5. yathā citrasaṅgarayuddhasya sainyasya akṣubdhatā,
tathā eva vyavahāravataḥ api jñasya samatā
5. Just as an army depicted in a painting of a battle remains undisturbed, so too does the enlightened one (jña) maintain equanimity, even while engaged in worldly activities.
निर्वाणैकतया ज्ञस्य वासनैव न वासना ।
लेखादामोपमा त्वब्धेरूर्म्यादि न जलेतरत् ॥ ६ ॥
nirvāṇaikatayā jñasya vāsanaiva na vāsanā ,
lekhādāmopamā tvabdherūrmyādi na jaletarat 6
6. nirvāṇaikatayā jñasya vāsanā eva na vāsanā
lekhādāmopamā tu abdheḥ ūrmi ādi na jala itarat
6. jñasya nirvāṇaikatayā vāsanā eva na vāsanā [asti] [sā]
lekhādāmopamā [eva] tu abdheḥ ūrmyādi jala-itarat na [asti]
6. For the enlightened one (jña), whose nature is solely one with final liberation (nirvāṇa), any latent mental impression (vāsanā) is not truly a binding impression. It is comparable to lines drawn on water; just as the waves and other manifestations of the ocean are, in essence, not separate from the water itself.
तरत्तरङ्गो जलधिर्जलमेव यथाखिलम् ।
दृश्योच्छूनमपि ब्रह्म तथा ब्रह्मैव नेतरत् ॥ ७ ॥
tarattaraṅgo jaladhirjalameva yathākhilam ,
dṛśyocchūnamapi brahma tathā brahmaiva netarat 7
7. tarattaraṅgaḥ jaladhiḥ jalam eva yathā akhilam
dṛśyocchūnam api brahma tathā brahma eva na itarat
7. yathā tarattaraṅgaḥ jaladhiḥ dṛśyocchūnam api akhilam jalam
eva tathā brahma dṛśyocchūnam api brahma eva na itarat
7. Just as the ocean, surging with many waves and appearing as a vast, expanded panorama, is entirely water and nothing else, so too Brahman, though manifest as the visible and expanded universe, is indeed Brahman (brahman) alone and not anything separate from it.
अन्तरस्तंगतोऽक्षुब्धो बहिरस्तंगतः शमी ।
विद्यते चोदितो यस्य स मुक्त इति कथ्यते ॥ ८ ॥
antarastaṃgato'kṣubdho bahirastaṃgataḥ śamī ,
vidyate codito yasya sa mukta iti kathyate 8
8. antar astam-gataḥ akṣubdhaḥ bahiḥ astam-gataḥ śamī
vidyate coditaḥ yasya saḥ muktaḥ iti kathyate
8. yasya antar astam-gataḥ akṣubdhaḥ bahiḥ astam-gataḥ
śamī coditaḥ vidyate saḥ muktaḥ iti kathyate
8. He whose inner being (antar) has subsided and is undisturbed (akṣubdha), and whose outer being (bahiḥ) has also settled into tranquility (śamī), and who remains unagitated even when prompted by external stimuli (codita) - that person is said to be liberated (mokṣa).
अहंत्वसर्गरूपेण संवित्संविन्मये परे ।
स्फुरत्यम्भोम्भसीवातो नानातेयं किमात्मिका ॥ ९ ॥
ahaṃtvasargarūpeṇa saṃvitsaṃvinmaye pare ,
sphuratyambhombhasīvāto nānāteyaṃ kimātmikā 9
9. ahaṃtva-sarga-rūpeṇa saṃvit saṃvinmaye pare sphurati
ambhaḥ ambhasi iva vātaḥ nānātā iyam kim-ātmikā
9. vātaḥ ambhasi iva pare saṃvinmaye saṃvit
ahaṃtva-sarga-rūpeṇa sphurati iyam nānātā kim-ātmikā
9. Just as wind manifests within water, so too does consciousness (saṃvit) appear in the supreme (brahman), which is pure consciousness (saṃvinmaya), taking the form of the creation of the ego-sense (ahaṃtva-sarga). What then is the intrinsic nature (ātman) of this apparent manifoldness?
धूमस्य स्फुरतो व्योम्नि यथा गजरथादयः ।
व्यूहा धूमान्न ते भिन्नास्तथा सर्गाः परे पदे ॥ १० ॥
dhūmasya sphurato vyomni yathā gajarathādayaḥ ,
vyūhā dhūmānna te bhinnāstathā sargāḥ pare pade 10
10. dhūmasya sphurataḥ vyomni yathā gaja-ratha-ādayaḥ
vyūhāḥ dhūmāt na te bhinnāḥ tathā sargāḥ pare pade
10. yathā vyomni dhūmasya sphurataḥ gajarathādayaḥ vyūhāḥ
te dhūmāt na bhinnāḥ tathā pare pade sargāḥ na bhinnāḥ
10. Just as formations such as elephants and chariots, manifesting in the sky from smoke, are not distinct from that smoke, similarly, all creations (sargāḥ) in the supreme state (brahman) are not different from it.
संविद्भ्रान्तिविचारेण भ्रान्त्यलाभविलासिनः ।
विजयध्वं विषादं माऽऽगता ज्ञास्तज्ज्ञता हि वः ॥ ११ ॥
saṃvidbhrāntivicāreṇa bhrāntyalābhavilāsinaḥ ,
vijayadhvaṃ viṣādaṃ mā''gatā jñāstajjñatā hi vaḥ 11
11. saṃvidbhrāntivicāreṇa bhrāntyalābhavilāsinaḥ
vijayadhvaṃ viṣādaṃ mā āgatāḥ jñāḥ tajjñatā hi vaḥ
11. jñāḥ saṃvidbhrāntivicāreṇa bhrāntyalābhavilāsinaḥ
viṣādaṃ mā āgatāḥ vijayadhvaṃ hi vaḥ tajjñatā
11. O knowers, who delight in the absence of illusion through the analysis of the illusion of consciousness! Conquer dejection; do not succumb to sadness, for that profound knowledge (tajjñatā) is indeed inherent in you.
अङ्कुरोऽनुभवत्यन्तर्वृक्षपत्रफलं यथा ।
तथा जगदहंत्वे ज्ञः स्वात्मा स्वात्मखमप्यलम् ॥ १२ ॥
aṅkuro'nubhavatyantarvṛkṣapatraphalaṃ yathā ,
tathā jagadahaṃtve jñaḥ svātmā svātmakhamapyalam 12
12. aṅkuraḥ anubhavati antar vṛkṣapatraphalaṃ yathā
tathā jagat ahaṃtve jñaḥ svātmā svātmakham api alam
12. yathā aṅkuraḥ antar vṛkṣapatraphalaṃ anubhavati
tathā jñaḥ svātmā jagat ahaṃtve svātmakham api alam
12. Just as a sprout experiences within itself the tree, its leaves, and fruit, similarly, the knower (jña), as the true self (svātman), completely encompasses the world, the sense of ego (ahaṅtva), and even the space of the self (svātmakham).
रूपालोकमनःसत्ता ज्वालार्चिष्विव दण्डता ।
सत्योपि च न सन्त्येता भ्रान्तेश्चित्ताबला इव ॥ १३ ॥
rūpālokamanaḥsattā jvālārciṣviva daṇḍatā ,
satyopi ca na santyetā bhrānteścittābalā iva 13
13. rūpālokamanassattā jvālārcīṣu iva daṇḍatā satyaḥ
api ca na santi etāḥ bhrānteḥ cittābalāḥ iva
13. yathā jvālārcīṣu iva daṇḍatā tathā rūpālokamanassattā
etāḥ satyaḥ api ca na santi bhrānteḥ cittābalāḥ iva
13. The existence of form, light, and mind is like the appearance of a stick in the flames. Even though they appear to be real, these do not truly exist; they are like the powerless mental constructs (cittābalā) born of illusion (bhrānteḥ).
यथा सुखं यथारम्भं यथा नाशं यथोदयम् ।
यथा देशं यथा कालमजराः शान्तमास्यताम् ॥ १४ ॥
yathā sukhaṃ yathārambhaṃ yathā nāśaṃ yathodayam ,
yathā deśaṃ yathā kālamajarāḥ śāntamāsyatām 14
14. yathā sukhaṃ yathārambhaṃ yathā nāśaṃ yathodayam
yathā deśaṃ yathā kālam ajarāḥ śāntaṃ āsyatām
14. ajarāḥ yathā sukhaṃ yathārambhaṃ yathā nāśaṃ
yathodayam yathā deśaṃ yathā kālam śāntaṃ āsyatām
14. O ageless ones (ajara)! Let one remain in peace, irrespective of comfort or discomfort, the beginning or the end, prosperity or adversity, place or time.
इष्टानिष्टोपलम्भेषु शान्तो व्यवहरन्नपि ।
शववन्नान्यतामन्तर्निर्वाणोऽनुभवत्यलम् ॥ १५ ॥
iṣṭāniṣṭopalambheṣu śānto vyavaharannapi ,
śavavannānyatāmantarnirvāṇo'nubhavatyalam 15
15. iṣṭāniṣṭopalambheṣu śāntaḥ vyavaharan api
śavavat na ānyatām antar nirvāṇaḥ anubhavati alam
15. śāntaḥ nirvāṇaḥ iṣṭāniṣṭopalambheṣu vyavaharan
api śavavat antar ānyatām na alam anubhavati
15. Even while engaging with experiences, whether desired or undesired, a tranquil person, having attained final liberation (nirvāṇa), fully perceives no inner sense of otherness, remaining unresponsive like a corpse.
अमनोवासनाहंता धत्ते यच्च जगच्चिरम् ।
जीवतोऽजीवतश्चैव चिज्जीवः स परं पदम् ॥ १६ ॥
amanovāsanāhaṃtā dhatte yacca jagacciram ,
jīvato'jīvataścaiva cijjīvaḥ sa paraṃ padam 16
16. amanovāsanāhantā dhatte yat ca jagat ciram
jīvataḥ ajīvataḥ ca eva cit jīvaḥ saḥ param padam
16. saḥ cit jīvaḥ amanovāsanāhantā ca yat jagat
ciram jīvataḥ ajīvataḥ ca eva dhatte param padam
16. That conscious individual soul (jīva), which is devoid of mental impressions (vāsanā) and ego (ahaṁtā), and which eternally sustains the world in both its living and non-living aspects, is indeed the supreme state (param padam).
सत्तैव जडवाहेन दुःखभाराय केवलम् ।
नृणां पाशावबद्धानां पोतकानामिवार्णवे ॥ १७ ॥
sattaiva jaḍavāhena duḥkhabhārāya kevalam ,
nṛṇāṃ pāśāvabaddhānāṃ potakānāmivārṇave 17
17. sattā eva jaḍavāhena duḥkhabhārāya kevalam
nṛṇām pāśāvabaddhānām potakānām iva arṇave
17. nṛṇām sattā eva jaḍavāhena kevalam duḥkhabhārāya
(bhavati) pāśāvabaddhānām potakānām iva arṇave
17. For humans, mere existence, due to the weight of inertness (jaḍa), is exclusively a burden of suffering, like young animals bound by ropes in the ocean.
मोक्षसत्ता श्रयति तं नाज्ञानानुभवादिव ।
मृतेन यत्किल प्राप्यं जीवन्प्राप्नोति तत्कथम् ॥ १८ ॥
mokṣasattā śrayati taṃ nājñānānubhavādiva ,
mṛtena yatkila prāpyaṃ jīvanprāpnoti tatkatham 18
18. mokṣasattā śrayati tam na ajñānānubhavāt iva
mṛtena yat kila prāpyam jīvan prāpnoti tat katham
18. mokṣasattā tam śrayati na ajñānānubhavāt iva.
mṛtena yat kila prāpyam tat katham jīvan prāpnoti?
18. The very existence of final liberation (mokṣa) is found in such a person, not as if it originates from the experience of ignorance. How can a living person (jīvan) indeed attain that which is conventionally thought to be attainable only by the dead?
यद्यत्संकल्पयते तत्तत्संकल्पादेव नाशभाक् ।
न संभवति यत्रैतत्तत्सत्यं पदमक्षयम् ॥ १९ ॥
yadyatsaṃkalpayate tattatsaṃkalpādeva nāśabhāk ,
na saṃbhavati yatraitattatsatyaṃ padamakṣayam 19
19. yadyat saṅkalpayate tattat saṅkalpāt eva nāśabhāk
na saṃbhavati yatra etat tat satyam padam akṣayam
19. yadyat saṅkalpayate tattat saṅkalpāt eva nāśabhāk
yatra etat na saṃbhavati tat satyam akṣayam padam
19. Whatever one conceives or resolves, that very thing, originating from such a conception, is certainly subject to destruction. Where this perishing does not occur, that is the true, imperishable state.
नान्यो न चाहमस्मीति भावनान्निर्भयो भव ।
सत्यं युक्तं भवत्येतद्विषमप्यमृतं यथा ॥ २० ॥
nānyo na cāhamasmīti bhāvanānnirbhayo bhava ,
satyaṃ yuktaṃ bhavatyetadviṣamapyamṛtaṃ yathā 20
20. na anyaḥ na ca aham asmi iti bhāvanāt nirbhayaḥ bhava
satyam yuktam bhavati etat viṣam api amṛtam yathā
20. aham anyaḥ na ca asmi na iti bhāvanāt nirbhayaḥ bhava
etat satyam yuktam bhavati yathā viṣam api amṛtam
20. "Neither is there another, nor am I (a separate entity)" – through this profound contemplation, become fearless. This truth becomes truly unified, just as poison itself becomes nectar.
जडं देहादि चित्तान्तं विचार्य सकलं वपुः ।
लभ्यते नाहमस्मीति तस्मान्नास्मीति सत्यता ॥ २१ ॥
jaḍaṃ dehādi cittāntaṃ vicārya sakalaṃ vapuḥ ,
labhyate nāhamasmīti tasmānnāsmīti satyatā 21
21. jaḍam dehādi cittāntam vicārya sakalam vapuḥ
labhyate na aham asmi iti tasmāt na asmi iti satyatā
21. dehādi cittāntam sakalam jaḍam vapuḥ vicārya na
aham asmi iti labhyate tasmāt na asmi iti satyatā
21. Having thoroughly analyzed this entire inert form, from the physical body (deha) up to the mind (citta), one realizes, "I am not this." Therefore, the truth is, "I am not."
शान्ताशेषविशेषाणामहंतान्ताविचारणात् ।
केवलं मुक्ततोदेति न तु किंचिद्विनश्यति ॥ २२ ॥
śāntāśeṣaviśeṣāṇāmahaṃtāntāvicāraṇāt ,
kevalaṃ muktatodeti na tu kiṃcidvinaśyati 22
22. śāntāśeṣaviśeṣāṇām ahaṃtā anta āvicāraṇāt
kevalam muktatā udeti na tu kiñcit vinaśyati
22. śāntāśeṣaviśeṣāṇām ahaṃtā anta āvicāraṇāt
kevalam muktatā udeti tu kiñcit na vinaśyati
22. For those whose remaining distinctions are completely pacified, only liberation (mokṣa) arises from the thorough investigation into the cessation of ego (ahaṃtā), and truly nothing is destroyed.
भोगत्यागविचारात्मपौरुषान्नान्यदत्र हि ।
उपयुज्यत इत्यज्ञाः स्वात्मैवाशु प्रणम्यताम् ॥ २३ ॥
bhogatyāgavicārātmapauruṣānnānyadatra hi ,
upayujyata ityajñāḥ svātmaivāśu praṇamyatām 23
23. bhogatyāgavicārātmapauruṣāt na anyat atra hi
upayujyate iti ajñāḥ svātmā eva āśu praṇamyatām
23. atra hi bhogatyāgavicārātmapauruṣāt anyat na
upayujyate iti ajñāḥ svātmā eva āśu praṇamyatām
23. Indeed, here, nothing else is useful apart from the human effort (pauruṣa) which involves discriminating between enjoyment (bhoga) and renunciation (tyāga) concerning the true self (ātman). Therefore, O ignorant ones, quickly revere your own true self (ātman).
निर्वासनं मननमेवमुदाहरन्ति मोक्षं विना भवति तन्न च जातु बोधात् ।
सन्नो जगद्भ्रम इतीह परः प्रबोधो न प्रत्ययोऽत्र यदतः सुचिराय बन्धः ॥ २४ ॥
nirvāsanaṃ mananamevamudāharanti mokṣaṃ vinā bhavati tanna ca jātu bodhāt ,
sanno jagadbhrama itīha paraḥ prabodho na pratyayo'tra yadataḥ sucirāya bandhaḥ 24
24. nirvāsanam mananam evam udāharanti mokṣam
vinā bhavati tat na ca jātu bodhāt sat
naḥ jagadbhramaḥ iti iha paraḥ prabodhaḥ na
pratyayaḥ atra yataḥ ataḥ sucirāya bandhaḥ
24. evam nirvāsanam mananam mokṣam udāharanti.
tat mokṣam vinā na bhavati ca jātu bodhāt na (bhavati).
iha paraḥ prabodhaḥ jagadbhramaḥ sat naḥ iti.
yataḥ atra pratyayaḥ na (asti),
ataḥ sucirāya bandhaḥ (asti).
24. They declare that contemplation (manana) devoid of latent impressions (vāsanā) is liberation (mokṣa). That (liberation) does not arise without true liberation, nor ever from mere intellectual knowledge (bodha). Here, the supreme realization (prabodha) is that the world-illusion (jagat-bhrama) is not real. Because conviction (pratyaya) in this truth is lacking, therefore, there is bondage (bandha) for a very long time.
जगदहमसदित्युपेत्य सम्यग्जनधनदारशरीरनिर्व्यपेक्षः ।
भवति हि स च चेतनस्वरूपः परिमितखं खलु नान्यथास्ति मुक्तिः ॥ २५ ॥
jagadahamasadityupetya samyagjanadhanadāraśarīranirvyapekṣaḥ ,
bhavati hi sa ca cetanasvarūpaḥ parimitakhaṃ khalu nānyathāsti muktiḥ 25
25. jagat aham asat iti upetya samyak
janadhanadāraśarīranirvyapekṣaḥ bhavati
hi saḥ ca cetanasvarūpaḥ parimitakham
khalu na anyathā asti muktiḥ
25. samyak jagat aham asat iti upetya,
janadhanadāraśarīranirvyapekṣaḥ (yaḥ),
hi saḥ ca cetanasvarūpaḥ bhavati.
khalu anyathā na muktiḥ asti,
(na ca) parimitakham (asti).
25. Having truly understood that 'the world (jagat) and I are unreal (asat)', one becomes indifferent (nirvyapekṣa) to people (jana), wealth (dhana), wife (dāra), and body (śarīra). Indeed, such a one becomes of the nature of pure consciousness (cetana-svarūpa). Truly, liberation (mokṣa) is not otherwise (than this state), and it is certainly not limited space.

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 (current chapter) 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