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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-53

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श्रीराम उवाच ।
यथा चेत्ये चेतनता यथा काले च कालता ।
यथा च व्योमता व्योम्नि यथा च जडता जडे ॥ १ ॥
śrīrāma uvāca ,
yathā cetye cetanatā yathā kāle ca kālatā ,
yathā ca vyomatā vyomni yathā ca jaḍatā jaḍe 1
1. śrīrāma uvāca yathā cetye cetanatā yathā kāle ca
kālatā yathā ca vyomatā vyomni yathā ca jaḍatā jaḍe
1. śrīrāma uvāca yathā cetye cetanatā yathā ca kāle
kālatā yathā ca vyomni vyomatā yathā ca jaḍe jaḍatā
1. Shri Rama said: Just as there is consciousness (cetanatā) in the conscious object, and just as there is temporality (kālatā) in time, and just as there is spaceness (vyomatā) in space, and just as there is inertness (jaḍatā) in the inert.
यथा वायौ च वायुत्वमभूतादावभूतता ।
यथा स्पन्दात्मनि स्पन्दो यथा मूर्ते च मूर्तता ॥ २ ॥
yathā vāyau ca vāyutvamabhūtādāvabhūtatā ,
yathā spandātmani spando yathā mūrte ca mūrtatā 2
2. yathā vāyau ca vāyutvam abhūtādau abhūtatā
yathā spandātmani spandaḥ yathā mūrte ca mūrtatā
2. yathā vāyau ca vāyutvam abhūtādau abhūtatā
yathā spandātmani spandaḥ yathā ca mūrte mūrtatā
2. Just as there is wind-ness (vāyutvam) in wind, and non-being (abhūtatā) in the primordial non-existent. Just as there is vibration (spanda) in that which is of the nature of vibration, and just as there is tangibility (mūrtatā) in the tangible.
यथा भिन्ने च भिन्नत्वं यथाऽनन्ते ह्यनन्तता ।
यथा दृश्ये च दृश्यत्वं यथा सर्गेषु सर्गता ॥ ३ ॥
yathā bhinne ca bhinnatvaṃ yathā'nante hyanantatā ,
yathā dṛśye ca dṛśyatvaṃ yathā sargeṣu sargatā 3
3. yathā bhinne ca bhinnatvam yathā anante hi anantatā
yathā dṛśye ca dṛśyatvam yathā sargeṣu sargatā
3. yathā bhinne ca bhinnatvam yathā hi anante anantatā
yathā dṛśye ca dṛśyatvam yathā sargeṣu sargatā
3. Just as there is distinctness (bhinnatvam) in the distinct, and indeed, just as there is infinitude (anantatā) in the infinite. Just as there is perceptibility (dṛśyatvam) in the perceptible, and just as there is createdness (sargatā) in creations.
एतत्क्रमेण हे ब्रह्मन् वद मे वदतां वर ।
आदितः प्रतिपाद्यैव बोध्यन्ते ह्यल्पबोधिनः ॥ ४ ॥
etatkrameṇa he brahman vada me vadatāṃ vara ,
āditaḥ pratipādyaiva bodhyante hyalpabodhinaḥ 4
4. etatkrameṇa he brahman vada me vadatām vara
āditaḥ pratipādyā eva bodhyante hi alpa-bodhinaḥ
4. he brahman vadatām vara etatkrameṇa me vada hi
alpa-bodhinaḥ āditaḥ pratipādyā eva bodhyante
4. O Brahmin, best among speakers, please explain this to me in sequence. Indeed, those with little understanding are taught only by being explained from the very beginning.
श्रीवसिष्ठ उवाच ।
तदनन्तं महाकाशं महाचिद्घनमुच्यते ।
अवेद्यचिद्रूपमयं शान्तमेकं समस्थिति ॥ ५ ॥
śrīvasiṣṭha uvāca ,
tadanantaṃ mahākāśaṃ mahācidghanamucyate ,
avedyacidrūpamayaṃ śāntamekaṃ samasthiti 5
5. śrīvasiṣṭhaḥ uvāca tat anantam mahākāśam mahācidghanam
ucyate avedyacidrūpamayam śāntam ekam samasthiti
5. śrīvasiṣṭhaḥ uvāca tat anantam mahākāśam mahācidghanam
avedyacidrūpamayam śāntam ekam samasthiti ucyate
5. Śrī Vasiṣṭha said: That infinite great space (mahākāśa), which is described as a dense mass of supreme consciousness (mahācidghana), is unknowable, tranquil, one, and of uniform state.
ब्रह्मविष्ण्वीश्वराद्यन्ते महाप्रलयनामनि ।
शब्दार्थे रूढिमापन्ने यच्छुद्धमवशिष्यते ॥ ६ ॥
brahmaviṣṇvīśvarādyante mahāpralayanāmani ,
śabdārthe rūḍhimāpanne yacchuddhamavaśiṣyate 6
6. brahmaviṣṇvīśvarādyante mahāpralayanāmani
śabdārthe rūḍhim āpanne yat śuddham avaśiṣyate
6. brahmaviṣṇvīśvarādyante mahāpralayanāmani
śabdārthe rūḍhim āpanne yat śuddham avaśiṣyate
6. When at the end of the age of Brahmā, Viṣṇu, and Īśvara, it has become known by the term 'great dissolution' (mahāpralaya) – whatever pure essence remains.
सर्गस्य कारणं तत्र न किंचिदुपपद्यते ।
मलमाकारबीजादि मायामोहभ्रमादिकम् ॥ ७ ॥
sargasya kāraṇaṃ tatra na kiṃcidupapadyate ,
malamākārabījādi māyāmohabhramādikam 7
7. sargasya kāraṇam tatra na kiñcit upapadyate
malam ākārabījādi māyāmohabhramādikam
7. tatra sargasya kiñcit kāraṇam na upapadyate
malam ākārabījādi māyāmohabhramādikam (na asti)
7. In that state, no cause for creation (sarga) is logically established. There is no impurity, no seed of form, and no illusion (māyā), delusion, error, and so on.
केवलं शान्तमत्यच्छमाद्यन्तपरिवर्जितम् ।
तद्विद्यते यत्र किल खमपि स्थूलमश्मवत् ॥ ८ ॥
kevalaṃ śāntamatyacchamādyantaparivarjitam ,
tadvidyate yatra kila khamapi sthūlamaśmavat 8
8. kevalam śāntam atyaccham ādyantaparivarjitam
tat vidyate yatra kila kham api sthūlam aśmavat
8. kevalam śāntam atyaccham ādyantaparivarjitam
tat yatra kham api aśmavat sthūlam kila vidyate
8. That alone exists which is supremely tranquil, utterly pure, and devoid of beginning and end. Indeed, in that state, even space (kha) appears as dense as a stone.
न च नास्तीति तद्वक्तुं युज्यते चिद्वपुर्यदा ।
न चैवास्तीति तद्वक्तुं युक्तं शान्तमलं तदा ॥ ९ ॥
na ca nāstīti tadvaktuṃ yujyate cidvapuryadā ,
na caivāstīti tadvaktuṃ yuktaṃ śāntamalaṃ tadā 9
9. na ca na asti iti tat vaktum yujyate citvapuḥ yadā na
ca eva asti iti tat vaktum yuktam śāntam alam tadā
9. yadā tat citvapuḥ,
tadā na ca "na asti" iti vaktum yujyate.
na ca eva "asti" iti vaktum yuktam,
[yat] tat śāntam alam.
9. When that (reality) is of the very nature of consciousness (cit-vapuḥ), it is not appropriate to say, "It does not exist." Nor is it proper to say, "It exists," because that tranquil (śānta) reality is utterly beyond such descriptions.
निमेषे योजनशते प्राप्तायामात्मसंविदि ।
मध्ये तस्यास्तु यद्रूपं रूपं तस्य पदस्य तत् ॥ १० ॥
nimeṣe yojanaśate prāptāyāmātmasaṃvidi ,
madhye tasyāstu yadrūpaṃ rūpaṃ tasya padasya tat 10
10. nimeṣe yojanaśate prāptāyām ātmasaṃvidi madhye
tasyāḥ tu yat rūpam rūpam tasya padasya tat
10. nimeṣe yojanaśate prāptāyām ātmasaṃvidi tasyāḥ madhye tu yat rūpam,
tat tasya padasya rūpam [asti].
10. That which is the form of the supreme state (pada) is precisely the form that manifests within the expansive self-awareness (ātma-saṃvit) - an awareness that, in a mere blink, encompasses a hundred yojanas.
सबाह्याभ्यन्तरे शान्ते वासनाविषयभ्रमे ।
सर्वचिन्ताविहीनस्य प्रबुद्धस्यार्धरात्रतः ॥ ११ ॥
sabāhyābhyantare śānte vāsanāviṣayabhrame ,
sarvacintāvihīnasya prabuddhasyārdharātrataḥ 11
11. sabāhyābhyantare śānte vāsanāviṣayabhrame
sarvacintāvihīnasya prabuddhasya ardharātrataḥ
11. sabāhyābhyantare śānte vāsanāviṣayabhrame [sati],
ardharātrataḥ prabuddhasya sarvacintāvihīnasya [bhāvati].
11. When the delusion (bhrama) regarding mental impressions (vāsanā) and sense objects (viṣaya) - both external and internal - is completely calmed, then for one who is awakened as if from the profound stillness of midnight, all worries have ceased.
शान्तं निःसुखदुःखस्य पुरुषस्यैव तिष्ठतः ।
यदस्पन्दि मनोरूपं रूपं तस्य पदस्य तत् ॥ १२ ॥
śāntaṃ niḥsukhaduḥkhasya puruṣasyaiva tiṣṭhataḥ ,
yadaspandi manorūpaṃ rūpaṃ tasya padasya tat 12
12. śāntam niḥsukhaduḥkhasya puruṣasya eva tiṣṭhataḥ
yat aspandi manorūpam rūpam tasya padasya tat
12. tat rūpam tasya padasya,
yat śāntam aspandi manorūpam puruṣasya eva niḥsukhaduḥkhasya tiṣṭhataḥ
12. The tranquil, unmoving mental state (manorūpam) that characterizes the supreme cosmic person (puruṣa) who abides beyond joy and sorrow - that, truly, is the nature of that supreme state.
तृणगुल्माङ्कुरादीनां सत्तासामान्यमाततम् ।
यदुद्भवोद्भवं रूपं रूपं तस्य पदस्य तत् ॥ १३ ॥
tṛṇagulmāṅkurādīnāṃ sattāsāmānyamātatam ,
yadudbhavodbhavaṃ rūpaṃ rūpaṃ tasya padasya tat 13
13. tṛṇagulmāṅkurādīnām sattāsāmānyam ātatam yat
udbhavodbhavam rūpam rūpam tasya padasya tat
13. tat rūpam tasya padasya,
yat tṛṇagulmāṅkurādīnām ātatam sattāsāmānyam udbhavodbhavam rūpam
13. The pervasive universal existence (sattāsāmānyam) of grasses, shrubs, sprouts, and all such things, which is the very origin of all manifestations (udbhavodbhavam) - that is indeed the nature of that supreme state.
तस्मिन्पदे जगद्रूपं यदिदं दृश्यते स्फुटम् ।
सकारणमिवाकारकरालमिव भेदवत् ॥ १४ ॥
tasminpade jagadrūpaṃ yadidaṃ dṛśyate sphuṭam ,
sakāraṇamivākārakarālamiva bhedavat 14
14. tasmin pade jagat rūpam yat idam dṛśyate
sphuṭam sakāraṇam iva ākārakarālam iva bhedavat
14. tasmin pade,
yat idam jagat rūpam sphuṭam dṛśyate,
(tat) sakāraṇam iva,
ākārakarālam iva,
bhedavat (ca asti)
14. In that supreme state, this form of the world (jagat) that is clearly seen appears as if it has a cause, as if it is dreadful due to its forms, and as if it possesses distinctions.
तत्सर्वं कारणाभावान्न जातं न च विद्यते ।
नाकारयुक्तं न जगन्न च द्वैतैक्यसंयुतम् ॥ १५ ॥
tatsarvaṃ kāraṇābhāvānna jātaṃ na ca vidyate ,
nākārayuktaṃ na jaganna ca dvaitaikyasaṃyutam 15
15. tat sarvam kāraṇābhāvāt na jātam na ca vidyate
na ākārayuktam na jagat na ca dvaitaikyasaṃyutam
15. kāraṇābhāvāt tat sarvam na jātam,
na ca vidyate.
na ākārayuktam,
na jagat,
na ca dvaitaikyasaṃyutam.
15. Due to the absence of a cause, all that (which appears as the world) is neither born nor does it truly exist. It is neither endowed with form, nor is it the world (jagat), nor is it associated with either duality or unity.
यदकारणकं तस्य सत्ता नेहोपपद्यते ।
स्वयं नित्यानुभूतेऽर्थे कोऽत्रापह्नवशक्तिमान् ॥ १६ ॥
yadakāraṇakaṃ tasya sattā nehopapadyate ,
svayaṃ nityānubhūte'rthe ko'trāpahnavaśaktimān 16
16. yat akāraṇakam tasya sattā na iha upapadyate svayam
nityānubhūte arthe kaḥ atra apahṇavaśaktimān
16. yat akāraṇakam,
tasya sattā iha na upapadyate.
svayam nityānubhūte arthe atra kaḥ apahṇavaśaktimān.
16. That which is without a cause, its existence cannot be established here. In the inherently and eternally experienced reality, who here possesses the power to deny it?
न च शून्यमनाद्यन्तं जगतः कारणं भवेत् ।
ब्रह्मामूर्तं समूर्तस्य दृश्यस्याब्रह्मरूपिणः ॥ १७ ॥
na ca śūnyamanādyantaṃ jagataḥ kāraṇaṃ bhavet ,
brahmāmūrtaṃ samūrtasya dṛśyasyābrahmarūpiṇaḥ 17
17. na ca śūnyam anādyantam jagataḥ kāraṇam bhavet
brahma amūrtam samūrtasya dṛśyasya abrahmarūpiṇaḥ
17. śūnyam anādyantam ca jagataḥ kāraṇam na bhavet.
brahma amūrtam samūrtasya dṛśyasya abrahmarūpiṇaḥ.
17. Nor can beginningless and endless emptiness (śūnya) be the cause of the world. Likewise, the formless (brahman) cannot be the cause of the formed, visible (world) which is not of the nature of (brahman).
तस्मात्तत्र जगद्रूपं यदा भातं तदेव तत् ।
स्वयमेव तदा भाति चिदाकाशमिति स्थितम् ॥ १८ ॥
tasmāttatra jagadrūpaṃ yadā bhātaṃ tadeva tat ,
svayameva tadā bhāti cidākāśamiti sthitam 18
18. tasmāt tatra jagadrūpam yadā bhātam tat eva tat
svayam eva tadā bhāti cit ākāśam iti sthitam
18. tasmāt yadā tatra jagadrūpam bhātam,
tat eva tat.
tadā cit ākāśam svayam eva bhāti,
iti sthitam.
18. Therefore, when the form of the world appears there (in Consciousness), that (world) is indeed nothing but that (Consciousness). It is thus established that the ether of consciousness (cidākāśa) itself then shines forth.
जगच्चिद्ब्रह्मभावाच्च तथा भावो भ्रमादिव ।
सर्वमेकमजं शान्तमद्वैतैक्यमनामयम् ॥ १९ ॥
jagaccidbrahmabhāvācca tathā bhāvo bhramādiva ,
sarvamekamajaṃ śāntamadvaitaikyamanāmayam 19
19. jagat cit brahmabhāvāt ca tathā bhāvaḥ bhramāt iva
sarvam ekam ajam śāntam advaita aikyam anāmayam
19. jagat cit brahmabhāvāt ca,
tathā bhāvaḥ bhramāt iva.
sarvam ekam ajam śāntam advaitaikyam anāmayam.
19. And the world, by virtue of its intrinsic nature as consciousness (cit) and (brahman), its apparent distinct existence is as if from illusion (bhrama). All is one, unborn, peaceful, a non-dual unity, and flawless.
पूर्णात्पूर्णं विसरति पूर्णे पूर्णं विराजते ।
पूर्णमेवोदितं पूर्णे पूर्णमेव व्यवस्थितम् ॥ २० ॥
pūrṇātpūrṇaṃ visarati pūrṇe pūrṇaṃ virājate ,
pūrṇamevoditaṃ pūrṇe pūrṇameva vyavasthitam 20
20. pūrṇāt pūrṇaṃ visarati pūrṇe pūrṇaṃ virājate
pūrṇam eva uditam pūrṇe pūrṇam eva vyavasthitam
20. pūrṇāt pūrṇaṃ visarati pūrṇe pūrṇaṃ virājate pūrṇe
pūrṇam eva uditam pūrṇe pūrṇam eva vyavasthitam
20. From the complete (pūrṇa), the complete emanates. Within the complete (pūrṇa), the complete shines brightly. The complete itself (pūrṇa) arises within the complete, and the complete itself is perfectly established therein.
शान्तं समं समुदयास्तमयैर्विहीनमाकारमुक्तमजमम्बरमच्छमेकम् ।
सर्वं सदा सदसदेकतयोदितात्म निर्वाणमाद्यमिदमुत्तमबोधरूपम् ॥ २१ ॥
śāntaṃ samaṃ samudayāstamayairvihīnamākāramuktamajamambaramacchamekam ,
sarvaṃ sadā sadasadekatayoditātma nirvāṇamādyamidamuttamabodharūpam 21
21. śāntaṃ samaṃ samudayāstamayaiḥ vihīnam
ākāramuktam ajam ambaram accham ekam
sarvaṃ sadā sad-asad-ekatayā uditātma
nirvāṇaṃ ādyam idam uttamabodharūpam
21. idam nirvāṇaṃ ādyam uttamabodharūpam
śāntaṃ samaṃ samudayāstamayaiḥ vihīnam
ākāramuktam ajam ambaram accham ekam
sarvaṃ sadā sad-asad-ekatayā uditātma
21. This ultimate liberation (nirvāṇa) is the primeval, supreme form of knowledge. It is peaceful, uniform, free from origination and dissolution, unbound by form, unborn, and one, like a clear sky. It is always everything, and its intrinsic nature (ātman) is manifest as the unity of both being and non-being.

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 (current chapter) 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