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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-55

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श्रीवसिष्ठ उवाच ।
भावाभावग्रहोत्सर्गस्थूलसूक्ष्मचराचराः ।
आदावेव हि नोत्पन्नाः सर्गादौ कारणं विना ॥ १ ॥
śrīvasiṣṭha uvāca ,
bhāvābhāvagrahotsargasthūlasūkṣmacarācarāḥ ,
ādāveva hi notpannāḥ sargādau kāraṇaṃ vinā 1
1. śrīvasiṣṭha uvāca | bhāvābhāvagrahotsargasthūlasūkṣmacarācarāḥ
| ādau eva hi na utpannāḥ sargādau kāraṇam vinā ||
1. śrīvasiṣṭha uvāca sargādau kāraṇam vinā ādau eva hi
bhāvābhāvagrahotsargasthūlasūkṣmacarācarāḥ na utpannāḥ
1. Śrī Vasiṣṭha said: These (phenomena characterized by) existence and non-existence, grasping and rejection, gross and subtle, moving and unmoving, were indeed never produced at the very beginning of creation, nor did they arise without a cause.
न त्वमूर्तो हि चिद्धातुः कारणं भवितुं क्वचित् ।
स्वात्मा शक्तः स मूर्तानां बीजमुर्वीरुहामिव ॥ २ ॥
na tvamūrto hi ciddhātuḥ kāraṇaṃ bhavituṃ kvacit ,
svātmā śaktaḥ sa mūrtānāṃ bījamurvīruhāmiva 2
2. na tu amūrtaḥ hi ciddhātuḥ kāraṇam bhavitum kvacit
svātmā śaktaḥ saḥ mūrtānām bījam urvīruhām iva
2. hi amūrtaḥ ciddhātuḥ kvacit kāraṇam bhavitum na
tu saḥ svātmā śaktaḥ mūrtānām bījam urvīruhām iva
2. Indeed, the consciousness-element (ciddhātu), being formless, cannot ever be a direct cause. However, that very Self (svātman) is capable of being the seed for all embodied (mūrta) entities, just as a seed is for plants.
स्वभावमेव सततं भावयन्भावनात्मकम् ।
आत्मन्येव हि चिद्धातुः सर्वोऽनुभववान्स्थितः ॥ ३ ॥
svabhāvameva satataṃ bhāvayanbhāvanātmakam ,
ātmanyeva hi ciddhātuḥ sarvo'nubhavavānsthitaḥ 3
3. svabhāvam eva satatam bhāvayan bhāvanātmakam
ātmani eva hi ciddhātuḥ sarvaḥ anubhavavān sthitaḥ
3. bhāvayan satatam svabhāvam eva bhāvanātmakam hi
sarvaḥ ciddhātuḥ anubhavavān ātmani eva sthitaḥ
3. Constantly realizing its own intrinsic nature (svabhāva), which is itself characterized by conceptualization or manifestation, the entire consciousness-element (ciddhātu) indeed remains established as the experiencer solely within the Self (ātman).
आस्वादयति यं भावं चिद्धातुर्गगनात्मकः ।
लब्धः सर्गः प्रलापेन क्षीबः क्षुब्धतया यथा ॥ ४ ॥
āsvādayati yaṃ bhāvaṃ ciddhāturgaganātmakaḥ ,
labdhaḥ sargaḥ pralāpena kṣībaḥ kṣubdhatayā yathā 4
4. āsvādayati yam bhāvam ciddhātuḥ gaganātmakaḥ
labdhaḥ sargaḥ pralāpena kṣībaḥ kṣubdhayā yathā
4. gaganātmakaḥ ciddhātuḥ yam bhāvam āsvādayati
sargaḥ labdhaḥ yathā kṣībaḥ pralāpena kṣubdhayā
4. When the consciousness-element (ciddhātu), which is boundless like space (gaganātmaka), experiences a particular state (bhāva), creation (sarga) is produced. This is just as an intoxicated person (kṣība) obtains a [delusory] world through their incoherent babbling (pralāpa) and inner agitation.
यदा सर्वमनुत्पन्नं नास्त्येवापि च दृश्यते ।
तदा ब्रह्मैव विद्धीदं समं शान्तमसत्समम् ॥ ५ ॥
yadā sarvamanutpannaṃ nāstyevāpi ca dṛśyate ,
tadā brahmaiva viddhīdaṃ samaṃ śāntamasatsamam 5
5. yadā sarvam anutpannam na asti eva api ca dṛśyate
tadā brahma eva viddhi idam samam śāntam asatsamam
5. yadā sarvam anutpannam na asti eva api ca dṛśyate
tadā idam brahma eva samam śāntam asatsamam viddhi
5. When all things, though unproduced, do not exist in reality and yet are perceived, then know this to be none other than Brahman, which is uniform, tranquil, and like the non-existent.
चिन्नभश्चिन्नभस्येव पयसीव पयोद्रवः ।
चित्त्वात्कचति यत्तेन तदेवेदं जगत्कृतम् ॥ ६ ॥
cinnabhaścinnabhasyeva payasīva payodravaḥ ,
cittvātkacati yattena tadevedaṃ jagatkṛtam 6
6. citnabhaḥ ca citnabhasi iva payasi iva payodravaḥ
cittvāt kacati yat tena tat eva idam jagat kṛtam
6. idam jagat yat cittvāt kacati tena tat eva kṛtam
citnabhaḥ ca citnabhasi iva payasi iva payodravaḥ
6. Just as the consciousness-space (cit-nabhaḥ) itself manifests as if within consciousness-space, and just as liquid water (payodrava) manifests as if within water (payas); so too, whatever comes into being (kacati) does so from the intrinsic nature (cittva) of consciousness (cit). By that [consciousness] alone, this entire universe (jagat) is created.
स्वप्ने तदेव जगदित्युदेति विमला यथा ।
काचकस्येव कचति तथेत्थं सादि सर्गखे ॥ ७ ॥
svapne tadeva jagadityudeti vimalā yathā ,
kācakasyeva kacati tathetthaṃ sādi sargakhe 7
7. svapne tat eva jagat iti udeti vimalā yathā
kācakasya iva kacati tathā ittham sa-ādi sargakhe
7. yathā svapne tat eva jagat vimalā iti udeti kācakasya iva kacati,
tathā ittham sa-ādi sargakhe
7. Just as that very world (jagat) arises in a dream (svapna), [through consciousness (cit)] manifesting purely and clearly (vimalā), like a reflection from a crystal (kācakasya); so too, this creation (sarga), which has a beginning (sa-ādi), manifests in the expanse of creation (sargakhe).
चित्काचकस्य कचनं यथा स्वप्ने जगद्भवेत् ।
तथैव जाग्रदविधं तत्स्वमात्रमिदं स्थितम् ॥ ८ ॥
citkācakasya kacanaṃ yathā svapne jagadbhavet ,
tathaiva jāgradavidhaṃ tatsvamātramidaṃ sthitam 8
8. citkācakasya kacanam yathā svapne jagat bhavet
tathā eva jāgrat avidham tat svamātram idam sthitam
8. yathā svapne jagat citkācakasya kacanam bhavet,
tathā eva idam jāgrat tat avidham svamātram sthitam
8. Just as the world (jagat) in a dream (svapna) may be a manifestation (kacanam) of the consciousness-crystal (citkācaka), so too, this waking state (jāgrat), being non-different (avidham) from that [consciousness (cit)], exists solely as its own nature (svamātra).
आदिसर्गे हि चित्स्वप्नो जाग्रदित्यभिशब्द्यते ।
अद्य रात्रौ चितेः स्वप्नः स्वप्न इत्यपि शब्द्यते ॥ ९ ॥
ādisarge hi citsvapno jāgradityabhiśabdyate ,
adya rātrau citeḥ svapnaḥ svapna ityapi śabdyate 9
9. ādisarge hi citsvapnaḥ jāgrat iti abhiśabdyate
adya rātrau citeḥ svapnaḥ svapnaḥ iti api śabdyate
9. hi ādisarge citsvapnaḥ jāgrat iti abhiśabdyate.
adya rātrau citeḥ svapnaḥ svapnaḥ iti api śabdyate
9. Indeed, in the primordial creation (ādisarga), what is actually a dream of consciousness (citsvapna) is designated as the waking state (jāgrat). But today, in the night (rātrau), a dream (svapna) of consciousness (cit) is also simply called a dream (svapna).
पूर्वप्रवृत्ता सरितां रूढाद्यापि यथास्थिता ।
तरङ्गलेखा दृष्टीनां पदार्थरचना तथा ॥ १० ॥
pūrvapravṛttā saritāṃ rūḍhādyāpi yathāsthitā ,
taraṅgalekhā dṛṣṭīnāṃ padārtharacanā tathā 10
10. pūrvapravṛttā saritām rūḍhā adya api yathāsthitā
taraṅgalekhā dṛṣṭīnām padārtharacanā tathā
10. yathā pūrvapravṛttā saritām adya api yathāsthitā
rūḍhā tathā dṛṣṭīnām padārtharacanā taraṅgalekhā
10. Just as the rivers, which began flowing long ago, are still established and remain in their original state today, similarly, the formation of perceived objects for our vision is like a series of waves.
यथा वारितरङ्गश्रीः सरितां रचना मिता ।
तथा चिद्व्योम्नि चिद्बीजसत्तान्तःसृष्टितामिता ॥ ११ ॥
yathā vāritaraṅgaśrīḥ saritāṃ racanā mitā ,
tathā cidvyomni cidbījasattāntaḥsṛṣṭitāmitā 11
11. yathā vāritaraṅgaśrīḥ saritām racanā mitā tathā
cit-vyomni cit-bīja-sattā-antaḥ-sṛṣṭi-tā-amitā
11. yathā vāritaraṅgaśrīḥ saritām racanā mitā tathā
cit-vyomni cit-bīja-sattā-antaḥ-sṛṣṭi-tā-amitā
11. Just as the beautiful array of water waves, which constitutes the formation of rivers, is limited and measurable, similarly, in the expanse of consciousness, the inner creation originating from the existence of the seed of consciousness is immeasurable.
मृतस्यात्यन्तनाशश्चेत्तन्निद्रासुखमेव तत् ।
भूयश्चोदेति संसारस्तत्सुखं नवमेव तत् ॥ १२ ॥
mṛtasyātyantanāśaścettannidrāsukhameva tat ,
bhūyaścodeti saṃsārastatsukhaṃ navameva tat 12
12. mṛtasya atyantanāśaḥ cet tat nidrāsukham eva tat
bhūyaḥ ca udeti saṃsāraḥ tatsukham navam eva tat
12. cet mṛtasya atyantanāśaḥ tat nidrāsukham eva tat
ca bhūyaḥ saṃsāraḥ udeti tat sukham navam eva tat
12. If there is complete destruction for the deceased, then that is merely the pleasure of a deep sleep. But if the cycle of transmigration (saṃsāra) arises again, then that renewed pleasure is indeed novel.
कुकर्मभ्यस्तु चेद्भीतिः सा समेह परत्र च ।
तस्मादेते समसुखे सर्वेषां मृतिजन्मनी ॥ १३ ॥
kukarmabhyastu cedbhītiḥ sā sameha paratra ca ,
tasmādete samasukhe sarveṣāṃ mṛtijanmanī 13
13. kukarmabhyaḥ tu cet bhītiḥ sā samā iha paratra
ca tasmāt ete samasukhe sarveṣām mṛtijanmanī
13. tu cet kukarmabhyaḥ bhītiḥ sā samā iha ca
paratra tasmāt sarveṣām ete mṛtijanmanī samasukhe
13. But if there is fear stemming from bad actions (kukarma), that fear is equally present both in this world and in the next. Therefore, for all beings, these two states, death and birth, are equally conducive to happiness.
मरणं जीवितं वास्तु सहजे वासने तयोः ।
इति विश्रान्तचित्तोयः सोऽन्तःशीतल उच्यते ॥ १४ ॥
maraṇaṃ jīvitaṃ vāstu sahaje vāsane tayoḥ ,
iti viśrāntacittoyaḥ so'ntaḥśītala ucyate 14
14. maraṇam jīvitam vā astu sahaje vāsane tayoḥ
iti viśrāntacittaḥ yaḥ saḥ antaḥśītalaḥ ucyate
14. yaḥ maraṇam jīvitam vā astu iti tayoḥ sahaje
vāsane iti viśrāntacittaḥ saḥ antaḥśītalaḥ ucyate
14. Let there be either death or life; these two are natural tendencies (vāsanā). One whose mind is completely at peace (viśrāntacittaḥ) with this understanding is said to be inwardly cool and serene.
सर्वसंवित्तिविगमे संविद्रोहति यादृशी ।
भूयते तन्मयेनैव तेनासौ मुक्त उच्यते ॥ १५ ॥
sarvasaṃvittivigame saṃvidrohati yādṛśī ,
bhūyate tanmayenaiva tenāsau mukta ucyate 15
15. sarvasaṃvittivigame saṃvid rohati yādṛśī
bhūyate tatmayena eva tena asau muktaḥ ucyate
15. sarvasaṃvittivigame yādṛśī saṃvid rohati tena
eva tatmayena bhūyate asau muktaḥ ucyate
15. Upon the cessation of all cognitive activity (sarvasaṃvittivigame), whatever kind of pure awareness (saṃvid) arises, one becomes absorbed in that (tanmaya). Therefore, that person is called liberated (mukta).
अत्यन्ताभावसंवित्त्या सर्वदृश्यस्य वेदनम् ।
उदेत्यपास्तसंवेद्यं सति वाऽसति सर्गके ॥ १६ ॥
atyantābhāvasaṃvittyā sarvadṛśyasya vedanam ,
udetyapāstasaṃvedyaṃ sati vā'sati sargake 16
16. atyantābhāvasaṃvittyā sarvadṛśyasya vedanam
udeti apāstasaṃvedyam sati vā asati sargake
16. sarvadṛśyasya atyantābhāvasaṃvittyā
apāstasaṃvedyam vedanam udeti sargake sati vā asati
16. Through the realization (saṃvitti) of the absolute non-existence of all perceivable phenomena (sarvadṛśya), a state of awareness (vedanam) arises that is free from any objects of perception, whether the created world (sarga) exists or not.
यन्न चेत्यं न चिद्रूपं यच्चितेरप्यचेतितम् ।
तद्भावैक्यं गतास्तज्ज्ञाः शान्ता व्यवहृतौ स्थिताः ॥ १७ ॥
yanna cetyaṃ na cidrūpaṃ yacciterapyacetitam ,
tadbhāvaikyaṃ gatāstajjñāḥ śāntā vyavahṛtau sthitāḥ 17
17. yat na cetyam na cit rūpam yat citeḥ api acetitam tat
bhāvaikyam gatāḥ tatjñāḥ śāntāḥ vyavahṛtau sthitāḥ
17. yat na cetyam na cit rūpam,
yat citeḥ api acetitam,
tatbhāvaikyam gatāḥ tatjñāḥ śāntāḥ vyavahṛtau sthitāḥ
17. Those who truly know (tat-jñāḥ) that which is neither an object of thought (cetya) nor a form of pure consciousness (cit), and which is un-cognized even by consciousness (citi), having attained oneness with that nature (bhāvaikyam), remain tranquil (śāntāḥ) amidst worldly activities (vyavahṛti).
चित्काचकाचकच्यं यज्जगन्नाम्ना तदुच्यते ।
अत्यच्छे परमाकाशे बन्धमोक्षदृशः कुतः ॥ १८ ॥
citkācakācakacyaṃ yajjagannāmnā taducyate ,
atyacche paramākāśe bandhamokṣadṛśaḥ kutaḥ 18
18. citkācakācakacyam yat jagat nāmnā tat ucyate
atyacche paramākāśe bandhamokṣadṛśaḥ kutaḥ
18. yat nāmnā jagat ucyate tat citkācakācakacyam
atyacche paramākāśe bandhamokṣadṛśaḥ kutaḥ
18. That which is called the "world" by name is merely the effulgence of pure consciousness (cit) itself. In the supremely clear supreme space, how can there be any perception of bondage or liberation (mokṣa)?
चिन्नभःस्पन्दमात्रात्म संकल्पात्मतया जगत् ।
सद्भूतमयमेवेदं न पृथ्व्यादिमयं क्वचित् ॥ १९ ॥
cinnabhaḥspandamātrātma saṃkalpātmatayā jagat ,
sadbhūtamayamevedaṃ na pṛthvyādimayaṃ kvacit 19
19. citnabhaḥspandamātrātma saṅkalpātmatayā jagat
satbhūtamayam eva idam na pṛthvyādimayam kvacit
19. jagat citnabhaḥspandamātrātma saṅkalpātmatayā
idam eva satbhūtamayam kvacit pṛthvyādimayam na
19. The world (jagat), whose essence is merely the vibration of the ether of consciousness (cit), exists by virtue of its nature as thought (saṅkalpa). This very world is entirely constituted of pure existence, and is never made of earth or other (gross) elements.
नेह देशो न कालोऽस्ति न द्रव्यं न क्रिया न खम् ।
सदिवाखिलमुच्छूनं वाप्यनुच्छूनमप्यसत् ॥ २० ॥
neha deśo na kālo'sti na dravyaṃ na kriyā na kham ,
sadivākhilamucchūnaṃ vāpyanucchūnamapyasat 20
20. na iha deśaḥ na kālaḥ asti na dravyam na kriyā na kham
sat iva akhilam ucchūnam vā api anucchūnam api asat
20. iha deśaḥ na kālaḥ na asti dravyam na kriyā na kham na
akhilam sat iva ucchūnam vā api anucchūnam api asat
20. Here, there is no space, no time, no substance, no action, and no ether. All this (manifestation) appears as if entirely teeming with existence (sat); yet, if not thus manifest (not teeming), it is (simply) non-existent (asat).
भाति केवलमेवेत्थं परमार्थघनं घनम् ।
यन्न शून्यं न वाऽशून्यमत्यच्छं गगनादपि ॥ २१ ॥
bhāti kevalamevetthaṃ paramārthaghanaṃ ghanam ,
yanna śūnyaṃ na vā'śūnyamatyacchaṃ gaganādapi 21
21. bhāti kevalam eva ittham paramārthaghanam ghanam
yat na śūnyam na vā aśūnyam atyaccham gaganāt api
21. ittham kevalam eva paramārthaghanam ghanam bhāti
yat na śūnyam na vā aśūnyam gaganāt api atyaccham
21. It (the ultimate reality) shines forth in this manner, simply as dense, full of ultimate reality. It is neither void nor non-void, and it is supremely clear, even more so than the sky.
साकारमप्यनाकारमसदेवातिभास्वरम् ।
अतिशुद्धैकचिन्मात्रस्फारं स्वप्नपुरं यथा ॥ २२ ॥
sākāramapyanākāramasadevātibhāsvaram ,
atiśuddhaikacinmātrasphāraṃ svapnapuraṃ yathā 22
22. sākāram api anākāram asat eva atibhāsvaram
atiśuddhaika-cinmātra-sphāram svapnapuram yathā
22. sākāram api anākāram asat eva atibhāsvaram
atiśuddhaika-cinmātra-sphāram svapnapuram yathā
22. It is both with form and formless, non-existent yet exceedingly brilliant. It is merely an expansion of extremely pure, sole consciousness, just like a dream city.
निर्वाणमेवमिदमाततमित्थमन्तश्चिद्व्योम्न आविलमनाविलरूपमेव ।
नानेव न क्वचिदपि प्रसृतं न नाना शून्यत्वमम्बर इवाम्बुनिधौ द्रवत्वम् ॥ २३ ॥
nirvāṇamevamidamātatamitthamantaścidvyomna āvilamanāvilarūpameva ,
nāneva na kvacidapi prasṛtaṃ na nānā śūnyatvamambara ivāmbunidhau dravatvam 23
23. nirvāṇam evam idam ātatam ittham antaḥ
cidvyomnaḥ āvilam anāvilarūpam eva nānā
iva na kvacit api prasṛtam na nānā
śūnyatvam ambare iva ambunidhau dravatvam
23. idam nirvāṇam evam ittham antaḥ cidvyomnaḥ
āvilam anāvilarūpam eva ātatam nānā
iva na kvacit api prasṛtam na nānā
śūnyatvam ambare iva ambunidhau dravatvam
23. In this manner, this (state of ultimate liberation (nirvāṇa)) is thus pervading within the space of consciousness (cit), appearing both turbid and having a pure form. It seems diverse, yet it is nowhere truly extended as diverse, nor is it truly manifold. It is like the emptiness of space, or the liquidity in an ocean.

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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 (current chapter) 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