योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-7, chapter-7
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भुशुण्ड उवाच ।
ततस्तस्य मया ब्रह्मंस्तच्छ्रुत्वा पावनं वचः ।
इदमुक्तं यथापृष्टं सुस्पष्टपदया गिरा ॥ १ ॥
ततस्तस्य मया ब्रह्मंस्तच्छ्रुत्वा पावनं वचः ।
इदमुक्तं यथापृष्टं सुस्पष्टपदया गिरा ॥ १ ॥
bhuśuṇḍa uvāca ,
tatastasya mayā brahmaṃstacchrutvā pāvanaṃ vacaḥ ,
idamuktaṃ yathāpṛṣṭaṃ suspaṣṭapadayā girā 1
tatastasya mayā brahmaṃstacchrutvā pāvanaṃ vacaḥ ,
idamuktaṃ yathāpṛṣṭaṃ suspaṣṭapadayā girā 1
1.
Bhuśuṇḍaḥ uvāca tataḥ tasya mayā brahman tat śrutvā
pāvanaṃ vacaḥ idam uktaṃ yathāpṛṣṭaṃ suspaṣṭapadayā girā
pāvanaṃ vacaḥ idam uktaṃ yathāpṛṣṭaṃ suspaṣṭapadayā girā
1.
Bhuśuṇḍaḥ uvāca brahman tataḥ mayā tasya pāvanaṃ tat
vacaḥ śrutvā yathāपृṣṭaṃ idam suspaṣṭapadayā girā uktaṃ
vacaḥ śrutvā yathāपृṣṭaṃ idam suspaṣṭapadayā girā uktaṃ
1.
Bhushunda said: O Brahman, then, upon hearing his purifying words, I replied to him with this speech, just as he had inquired, using clearly articulated words.
साधु विद्याधराधीश दिष्ट्या बुद्धोऽसि भूतये ।
भवान्धकूपकुहराच्चिरेणोत्थानमिच्छसि ॥ २ ॥
भवान्धकूपकुहराच्चिरेणोत्थानमिच्छसि ॥ २ ॥
sādhu vidyādharādhīśa diṣṭyā buddho'si bhūtaye ,
bhavāndhakūpakuharāccireṇotthānamicchasi 2
bhavāndhakūpakuharāccireṇotthānamicchasi 2
2.
sādhu vidyādharādhīśa diṣṭyā buddhaḥ asi bhūtaye
bhavāndhakūpakuharāt cireṇa utthānam icchasi
bhavāndhakūpakuharāt cireṇa utthānam icchasi
2.
vidyādharādhīśa sādhu diṣṭyā bhūtaye buddhaḥ
asi bhavāndhakūpakuharāt cireṇa utthānam icchasi
asi bhavāndhakūpakuharāt cireṇa utthānam icchasi
2.
Excellent, O lord of the Vidyadharas! Fortunately, you have awakened for your true welfare. You desire, after a long time, to rise up from the deep cavern of the blind well of worldly existence (saṃsāra).
पावनीयं तव मती राजते घनरूपिणी ।
विवेकेनानलेनेव कनकद्रवसंततिः ॥ ३ ॥
विवेकेनानलेनेव कनकद्रवसंततिः ॥ ३ ॥
pāvanīyaṃ tava matī rājate ghanarūpiṇī ,
vivekenānaleneva kanakadravasaṃtatiḥ 3
vivekenānaleneva kanakadravasaṃtatiḥ 3
3.
pāvanīyaṃ tava mati rājate ghanarūpiṇī
vivekena analena iva kanakadravasaṃtatiḥ
vivekena analena iva kanakadravasaṃtatiḥ
3.
tava pāvanīyaṃ mati ghanarūpiṇī rājate
vivekena analena iva kanakadravasaṃtatiḥ
vivekena analena iva kanakadravasaṃtatiḥ
3.
Your purifying intellect (matī) shines brilliantly, like a dense, flowing stream of molten gold refined by the fire of discrimination (viveka).
उपदेशगिरामर्थमादत्ते हारिहेलया ।
मुकुरे निर्मले द्रव्यमयत्नेनैव बिम्बति ॥ ४ ॥
मुकुरे निर्मले द्रव्यमयत्नेनैव बिम्बति ॥ ४ ॥
upadeśagirāmarthamādatte hārihelayā ,
mukure nirmale dravyamayatnenaiva bimbati 4
mukure nirmale dravyamayatnenaiva bimbati 4
4.
upadeśagirām arthaṃ ādatte hārihelayā
mukure nirmale dravyam ayatnena eva bimbati
mukure nirmale dravyam ayatnena eva bimbati
4.
mati upadeśagirām arthaṃ hārihelayā ādatte
nirmale mukure dravyam ayatnena eva bimbati
nirmale mukure dravyam ayatnena eva bimbati
4.
Your intellect grasps the meaning of words of instruction with charming ease, just as an object is effortlessly reflected in a spotless mirror.
यदिदं वच्मि तत्सर्वमोमित्यादातुमर्हसि ।
अस्माभिश्चिरमन्विष्टं नात्र कार्या विचारणा ॥ ५ ॥
अस्माभिश्चिरमन्विष्टं नात्र कार्या विचारणा ॥ ५ ॥
yadidaṃ vacmi tatsarvamomityādātumarhasi ,
asmābhiściramanviṣṭaṃ nātra kāryā vicāraṇā 5
asmābhiściramanviṣṭaṃ nātra kāryā vicāraṇā 5
5.
yat idam vacmi tat sarvam om iti ādātum arhasi
asmābhiḥ ciram anviṣṭam na atra kāryā vicāraṇā
asmābhiḥ ciram anviṣṭam na atra kāryā vicāraṇā
5.
You should accept all that I say as truth (Om), because it has been long investigated by us. There is no need for further deliberation here.
यत्किंचित्स्वदतेऽन्तस्ते बुध्यस्वाबोधमुत्सृजन् ।
नासि त्वं चिरमप्यन्तः प्रेक्षितोऽपि न लभ्यसे ॥ ६ ॥
नासि त्वं चिरमप्यन्तः प्रेक्षितोऽपि न लभ्यसे ॥ ६ ॥
yatkiṃcitsvadate'ntaste budhyasvābodhamutsṛjan ,
nāsi tvaṃ ciramapyantaḥ prekṣito'pi na labhyase 6
nāsi tvaṃ ciramapyantaḥ prekṣito'pi na labhyase 6
6.
yat kiṃcit svadate antaḥ te budhyasva abodham utsṛjan
na asi tvam ciram api antaḥ prekṣitaḥ api na labhyase
na asi tvam ciram api antaḥ prekṣitaḥ api na labhyase
6.
Whatever brings delight to your inner self (ātman), realize it by abandoning ignorance. You are not (truly) present, and even after being observed within for a long time, you cannot be found.
नाहंत्वमस्ति न जगदिति निश्चयिनस्तव ।
सर्वमस्ति शिवं तच्च न दुःखाय सुखाय ते ॥ ७ ॥
सर्वमस्ति शिवं तच्च न दुःखाय सुखाय ते ॥ ७ ॥
nāhaṃtvamasti na jagaditi niścayinastava ,
sarvamasti śivaṃ tacca na duḥkhāya sukhāya te 7
sarvamasti śivaṃ tacca na duḥkhāya sukhāya te 7
7.
na ahaṃtvam asti na jagat iti niścayinaḥ tava
sarvam asti śivam tat ca na duḥkhāya sukhāya te
sarvam asti śivam tat ca na duḥkhāya sukhāya te
7.
For you who are convinced that there is no ego (ahaṃtva) and no world (jagat), everything exists as benevolent (śivam). And that (state) is for your happiness, not for sorrow.
किमज्ञत्वाज्जगज्जातं जगतोऽथ किमज्ञता ।
विचार्यापीति नो विद्म एकत्वादलमेतयोः ॥ ८ ॥
विचार्यापीति नो विद्म एकत्वादलमेतयोः ॥ ८ ॥
kimajñatvājjagajjātaṃ jagato'tha kimajñatā ,
vicāryāpīti no vidma ekatvādalametayoḥ 8
vicāryāpīti no vidma ekatvādalametayoḥ 8
8.
kim ajñatvāt jagat jātam jagataḥ atha kim ajñatā
vicārya api iti na u vidma ekatvāt alam etayoḥ
vicārya api iti na u vidma ekatvāt alam etayoḥ
8.
Is the world (jagat) born from ignorance? Or is ignorance a characteristic of the world (jagat)? Even after much deliberation on this, we do not know, because of the inherent oneness of these two (concepts), making further distinction unnecessary.
मृगतृष्णाम्बुवद्विश्वमवस्तुत्वात्सदप्यसत् ।
यश्चेदं भाति तद्ब्रह्म न किंचित्किंचिदेव वा ॥ ९ ॥
यश्चेदं भाति तद्ब्रह्म न किंचित्किंचिदेव वा ॥ ९ ॥
mṛgatṛṣṇāmbuvadviśvamavastutvātsadapyasat ,
yaścedaṃ bhāti tadbrahma na kiṃcitkiṃcideva vā 9
yaścedaṃ bhāti tadbrahma na kiṃcitkiṃcideva vā 9
9.
mṛgatṛṣṇāmbuvat viśvam avastutvāt sat api asat yaḥ
ca idam bhāti tat brahma na kiṃcit kiṃcit eva vā
ca idam bhāti tat brahma na kiṃcit kiṃcit eva vā
9.
viśvam mṛgatṛṣṇāmbuvat avastutvāt sat api asat ca
yaḥ idam bhāti tat brahma tat na kiṃcit vā kiṃcit eva
yaḥ idam bhāti tat brahma tat na kiṃcit vā kiṃcit eva
9.
The world, like water in a mirage, is devoid of true substance, and thus, though it appears to exist, it is fundamentally non-existent. That which shines forth as this [world] is (brahman). It is neither nothing at all nor truly something specific.
मृगतृष्णाम्बुवद्विश्वं नास्ति त्वमथवास्ति च ।
प्रतिभासोऽपि नास्त्यत्र तदभावादतः शिवम् ॥ १० ॥
प्रतिभासोऽपि नास्त्यत्र तदभावादतः शिवम् ॥ १० ॥
mṛgatṛṣṇāmbuvadviśvaṃ nāsti tvamathavāsti ca ,
pratibhāso'pi nāstyatra tadabhāvādataḥ śivam 10
pratibhāso'pi nāstyatra tadabhāvādataḥ śivam 10
10.
mṛgatṛṣṇāmbuvat viśvam na asti tu athavā asti ca
pratibhāsaḥ api na asti atra tat abhāvāt ataḥ śivam
pratibhāsaḥ api na asti atra tat abhāvāt ataḥ śivam
10.
viśvam mṛgatṛṣṇāmbuvat na asti tu athavā asti ca
atra pratibhāsaḥ api na asti tat abhāvāt ataḥ śivam
atra pratibhāsaḥ api na asti tat abhāvāt ataḥ śivam
10.
The world, like water in a mirage, is not truly existent, or perhaps it is. Even its appearance is not present here, because of its non-existence. Therefore, it is auspicious (śivam).
विश्वबीजमहंत्वं त्वं विद्धि तस्माद्धि जायते ।
साद्र्यब्ध्युर्वीनदीशादिजगज्जरठपादपः ॥ ११ ॥
साद्र्यब्ध्युर्वीनदीशादिजगज्जरठपादपः ॥ ११ ॥
viśvabījamahaṃtvaṃ tvaṃ viddhi tasmāddhi jāyate ,
sādryabdhyurvīnadīśādijagajjaraṭhapādapaḥ 11
sādryabdhyurvīnadīśādijagajjaraṭhapādapaḥ 11
11.
viśvabījam ahaṃtvam tvam viddhi tasmāt hi jāyate
sādryabdhyurvīnadīśādijagajjaraṭhapādapaḥ
sādryabdhyurvīnadīśādijagajjaraṭhapādapaḥ
11.
tvam ahaṃtvam viśvabījam viddhi hi tasmāt
sādryabdhyurvīnadīśādijagajjaraṭhapādapaḥ jāyate
sādryabdhyurvīnadīśādijagajjaraṭhapādapaḥ jāyate
11.
Know that egoity (ahaṃtvam) is the seed of the world. Indeed, from that [seed] is born the ancient world-tree, complete with mountains, oceans, lands, rivers, rulers, and so forth.
अहंत्वबीजादणुतो जायतेऽसौ जगद्द्रुमः ।
तस्येन्द्रियरसाढ्यानि मूलानि भुवनानि हि ॥ १२ ॥
तस्येन्द्रियरसाढ्यानि मूलानि भुवनानि हि ॥ १२ ॥
ahaṃtvabījādaṇuto jāyate'sau jagaddrumaḥ ,
tasyendriyarasāḍhyāni mūlāni bhuvanāni hi 12
tasyendriyarasāḍhyāni mūlāni bhuvanāni hi 12
12.
ahaṃtvabījāt aṇutaḥ jāyate asau jagaddrumaḥ
tasya indriyarāsāḍhyāni mūlāni bhuvanāni hi
tasya indriyarāsāḍhyāni mūlāni bhuvanāni hi
12.
ahaṃtvabījāt aṇutaḥ asau jagaddrumaḥ jāyate
hi tasya mūlāni indriyarāsāḍhyāni bhuvanāni
hi tasya mūlāni indriyarāsāḍhyāni bhuvanāni
12.
From the minute seed of egoity (ahaṃtvam) is born that world-tree. Indeed, its roots are the worlds, rich with sense-objects.
तारकाजालकलिका ऋक्षौघः कोरकोत्करः ।
वासनागुच्छविसराः पूर्णचन्द्रः फलालयः ॥ १३ ॥
वासनागुच्छविसराः पूर्णचन्द्रः फलालयः ॥ १३ ॥
tārakājālakalikā ṛkṣaughaḥ korakotkaraḥ ,
vāsanāgucchavisarāḥ pūrṇacandraḥ phalālayaḥ 13
vāsanāgucchavisarāḥ pūrṇacandraḥ phalālayaḥ 13
13.
tārakājālakalikā ṛkṣaughaḥ korakotkaraḥ
vāsanāgucchavisarāḥ pūrṇacandraḥ phalālayaḥ
vāsanāgucchavisarāḥ pūrṇacandraḥ phalālayaḥ
13.
tārakājālakalikā ṛkṣaughaḥ korakotkaraḥ
vāsanāgucchavisarāḥ pūrṇacandraḥ phalālayaḥ
vāsanāgucchavisarāḥ pūrṇacandraḥ phalālayaḥ
13.
The bud of the star-network; the multitude of constellations are a mass of buds. The expansive clusters of latent impressions (vāsanā); the full moon is the abode of fruits.
स्वर्गादयो बृहद्वर्गा महाविटपकोटराः ।
मेरुमन्दरसह्यादिगिरयः पत्रराजयः ॥ १४ ॥
मेरुमन्दरसह्यादिगिरयः पत्रराजयः ॥ १४ ॥
svargādayo bṛhadvargā mahāviṭapakoṭarāḥ ,
merumandarasahyādigirayaḥ patrarājayaḥ 14
merumandarasahyādigirayaḥ patrarājayaḥ 14
14.
svargādayaḥ bṛhadvargāḥ mahāviṭapakoṭarāḥ
merumandrasahyādigirayaḥ patrarājayaḥ
merumandrasahyādigirayaḥ patrarājayaḥ
14.
svargādayaḥ bṛhadvargāḥ mahāviṭapakoṭarāḥ
merumandrasahyādigirayaḥ patrarājayaḥ
merumandrasahyādigirayaḥ patrarājayaḥ
14.
The heavens and other great categories are the hollows of great branches. The mountains like Meru, Mandara, and Sahya are rows of leaves.
सप्ताब्धयोऽग्रसुतयः पातालं मूलकोटरम् ।
युगानि घुणवृन्दानि पर्वाणि गुणपङ्क्तयः ॥ १५ ॥
युगानि घुणवृन्दानि पर्वाणि गुणपङ्क्तयः ॥ १५ ॥
saptābdhayo'grasutayaḥ pātālaṃ mūlakoṭaram ,
yugāni ghuṇavṛndāni parvāṇi guṇapaṅktayaḥ 15
yugāni ghuṇavṛndāni parvāṇi guṇapaṅktayaḥ 15
15.
saptābdhayaḥ agrasutayaḥ pātālam mūlakoṭaram
yugāni ghuṇavṛndāni parvāṇi guṇapaṅktayaḥ
yugāni ghuṇavṛndāni parvāṇi guṇapaṅktayaḥ
15.
saptābdhayaḥ agrasutayaḥ pātālam mūlakoṭaram
yugāni ghuṇavṛndāni parvāṇi guṇapaṅktayaḥ
yugāni ghuṇavṛndāni parvāṇi guṇapaṅktayaḥ
15.
The seven oceans are its topmost shoots; the netherworld (pātāla) is the hollow of its root. The epochs are multitudes of worms, and the joints are rows of qualities.
अज्ञानमुत्पत्तिमही नरा विहगकोटयः ।
उपलम्भो बृहत्स्तम्भो दवो निर्वाणनिर्वृतिः ॥ १६ ॥
उपलम्भो बृहत्स्तम्भो दवो निर्वाणनिर्वृतिः ॥ १६ ॥
ajñānamutpattimahī narā vihagakoṭayaḥ ,
upalambho bṛhatstambho davo nirvāṇanirvṛtiḥ 16
upalambho bṛhatstambho davo nirvāṇanirvṛtiḥ 16
16.
ajñānam utpattimahī narāḥ vihagakoṭayaḥ
upalambhaḥ bṛhatstambhaḥ davaḥ nirvāṇanirvṛtiḥ
upalambhaḥ bṛhatstambhaḥ davaḥ nirvāṇanirvṛtiḥ
16.
ajñānam utpattimahī narāḥ vihagakoṭayaḥ
upalambhaḥ bṛhatstambhaḥ davaḥ nirvāṇanirvṛtiḥ
upalambhaḥ bṛhatstambhaḥ davaḥ nirvāṇanirvṛtiḥ
16.
Ignorance is the ground of origin; human beings are millions of birds. Perception is the great trunk, and a forest fire is the tranquility of final liberation (nirvāṇa).
रूपालोकमनस्कारा विविधामोदवृत्तयः ।
वनं विपुलमाकाशं शुक्तिजालं मुखत्वचः ॥ १७ ॥
वनं विपुलमाकाशं शुक्तिजालं मुखत्वचः ॥ १७ ॥
rūpālokamanaskārā vividhāmodavṛttayaḥ ,
vanaṃ vipulamākāśaṃ śuktijālaṃ mukhatvacaḥ 17
vanaṃ vipulamākāśaṃ śuktijālaṃ mukhatvacaḥ 17
17.
rūpālokamanaskārāḥ vividhāmōdavṛttayaḥ
vanam vipulam ākāśam śuktijālam mukhatvacaḥ
vanam vipulam ākāśam śuktijālam mukhatvacaḥ
17.
rūpālokamanaskārāḥ vividhāmōdavṛttayaḥ vanam
vipulam ākāśam śuktijālam mukhatvacaḥ (bhavanti)
vipulam ākāśam śuktijālam mukhatvacaḥ (bhavanti)
17.
Mental activities related to the perception of forms and various joyous experiences manifest as a vast forest, the sky, a multitude of shells, and the skin of the face.
विचित्रशाखा ऋतव उपशाखा दिशो दश ।
संविद्रसमहापूरो वातस्पन्दो निवर्तनः ॥ १८ ॥
संविद्रसमहापूरो वातस्पन्दो निवर्तनः ॥ १८ ॥
vicitraśākhā ṛtava upaśākhā diśo daśa ,
saṃvidrasamahāpūro vātaspando nivartanaḥ 18
saṃvidrasamahāpūro vātaspando nivartanaḥ 18
18.
vicitraśākhāḥ ṛtavaḥ upaśākhāḥ diśaḥ daśa
saṃvidrasamahāpūraḥ vātaspandaḥ nivartanaḥ
saṃvidrasamahāpūraḥ vātaspandaḥ nivartanaḥ
18.
ṛtavaḥ vicitraśākhāḥ (bhavanti) daśa diśaḥ upaśākhāḥ (bhavanti)
saṃvidrasamahāpūraḥ vātaspandaḥ nivartanaḥ (bhavati ca)
saṃvidrasamahāpūraḥ vātaspandaḥ nivartanaḥ (bhavati ca)
18.
The seasons are its diverse branches; the ten directions are its sub-branches. The great flood of the essence of consciousness (saṃvid-rasa) is the movement of wind and its cessation.
चन्द्रार्करुचयो लोला मज्जनोन्मज्जनोन्मुखाः ।
रम्याः कुसुममञ्जर्यस्तिमिरं भ्रमरभ्रमः ॥ १९ ॥
रम्याः कुसुममञ्जर्यस्तिमिरं भ्रमरभ्रमः ॥ १९ ॥
candrārkarucayo lolā majjanonmajjanonmukhāḥ ,
ramyāḥ kusumamañjaryastimiraṃ bhramarabhramaḥ 19
ramyāḥ kusumamañjaryastimiraṃ bhramarabhramaḥ 19
19.
candrārkarucayaḥ lolāḥ majjanonmajjanonmukhāḥ
ramyāḥ kusumamañjaryaḥ timiram bhramarabhrāmaḥ
ramyāḥ kusumamañjaryaḥ timiram bhramarabhrāmaḥ
19.
candrārkarucayaḥ lolāḥ majjanonmajjanonmukhāḥ
(bhavanti) ramyāḥ
kusumamañjaryaḥ (bhavanti) timiram
(bhavati) bhramarabhrāmaḥ (bhavati ca)
(bhavanti) ramyāḥ
kusumamañjaryaḥ (bhavanti) timiram
(bhavati) bhramarabhrāmaḥ (bhavati ca)
19.
The flickering rays of the moon and sun, prone to sinking and emerging, are (also like) delightful flower clusters, darkness, and the wandering of bees.
पातालमाशागणमन्तरिक्षमापूर्य तिष्ठत्यसदेव सद्वत् ।
तस्यानहन्ताग्निहतेऽहमर्थबीजे पुनर्नास्ति सतोऽपि रोहः ॥ २० ॥
तस्यानहन्ताग्निहतेऽहमर्थबीजे पुनर्नास्ति सतोऽपि रोहः ॥ २० ॥
pātālamāśāgaṇamantarikṣamāpūrya tiṣṭhatyasadeva sadvat ,
tasyānahantāgnihate'hamarthabīje punarnāsti sato'pi rohaḥ 20
tasyānahantāgnihate'hamarthabīje punarnāsti sato'pi rohaḥ 20
20.
pātālam āśāgaṇam antarikṣam āpūrya
tiṣṭhati asat eva satvat
tasya anahantāgnihate ahamarthabīje
punar na asti sataḥ api rohaḥ
tiṣṭhati asat eva satvat
tasya anahantāgnihate ahamarthabīje
punar na asti sataḥ api rohaḥ
20.
pātālam āśāgaṇam antarikṣam āpūrya
asat eva satvat tiṣṭhati tasya
anahantāgnihate ahamarthabīje (sati)
punaḥ sataḥ api rohaḥ na asti
asat eva satvat tiṣṭhati tasya
anahantāgnihate ahamarthabīje (sati)
punaḥ sataḥ api rohaḥ na asti
20.
The netherworld, the multitude of directions, and the atmosphere, pervading all, appear to exist as if real, even though they are inherently unreal. When the seed of the ego-sense (aham-artha) is destroyed by the fire of non-ego (anahantā), there is no re-growth for it, even of what (seemingly) exists.
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 (current chapter)
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
Chapter 213
Chapter 214
Chapter 215
Chapter 216