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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-82

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श्रीराम उवाच ।
किमेतद्भगवन्सर्वनाशे नृत्यति केन सा ।
किं शूर्पफलकुम्भाद्यस्तस्याः स्रग्दामधारणम् ॥ १ ॥
śrīrāma uvāca ,
kimetadbhagavansarvanāśe nṛtyati kena sā ,
kiṃ śūrpaphalakumbhādyastasyāḥ sragdāmadhāraṇam 1
1. śrīrāmaḥ uvāca kim etat bhagavan sarvanāśe nṛtyati kena
sā kim śūrpaphalakumbhādyas tasyāḥ sragdāmadhāraṇam
1. śrīrāmaḥ uvāca bhagavan kim etat? sā kena sarvanāśe
nṛtyati? tasyāḥ sragdāmadhāraṇam kim śūrpaphalakumbhādyas?
1. Shri Rama said: 'O Lord, what is this? By what power does she dance amidst the universal destruction (sarvanāśa)? And what is this manner of her wearing garlands (sragdāmadhāraṇam), which are composed of things like winnowing baskets, fruit-pots, and other such objects?'
किं नष्टं त्रिजगद्भूयः किं काल्या देहसंस्थितम् ।
परिनृत्यति निर्वाणं कथं पुनरुपागतम् ॥ २ ॥
kiṃ naṣṭaṃ trijagadbhūyaḥ kiṃ kālyā dehasaṃsthitam ,
parinṛtyati nirvāṇaṃ kathaṃ punarupāgatam 2
2. kim naṣṭam trijagat bhūyaḥ kim kālyā dehasaṃsthitam
parinṛtyati nirvāṇam katham punar upāgatam
2. kim trijagat bhūyaḥ naṣṭam (asti)? kim kālyā dehasaṃsthitam
(asti)? katham nirvāṇam punar upāgatam parinṛtyati?
2. What is it that is again lost in the three worlds? What has become embodied as Kali? How does liberation (nirvāṇa) dance about, having come forth once more?
श्रीवसिष्ठ उवाच ।
नासौ पुमान्न चासौ स्त्री न तन्नृत्तं न तावुभौ ।
तथाभूते तथाचारे आकृती न च ते तयोः ॥ ३ ॥
śrīvasiṣṭha uvāca ,
nāsau pumānna cāsau strī na tannṛttaṃ na tāvubhau ,
tathābhūte tathācāre ākṛtī na ca te tayoḥ 3
3. śrīvasiṣṭha uvāca na asau pumān na ca asau strī na tat nṛttam
na tau ubhau tathābhūte tathācāre ākṛtī na ca te tayoḥ
3. śrīvasiṣṭha uvāca: asau pumān na,
ca asau strī na,
tat nṛttam na,
tau ubhau na,
tathābhūte tathācāre te ākṛtī na,
ca tayoḥ na.
3. Śrī Vasiṣṭha said: That (reality) is neither a male (puruṣa) nor a female. It is not a dance, nor are those two (male and female) distinct. In such a state of being and such an activity, those (two) forms are not real, nor do they belong to those two (male and female).
अनादिचिन्मात्रनभो यत्तत्कारणकारणम् ।
अनन्तं शान्तमाभासमात्रमव्ययमाततम् ॥ ४ ॥
anādicinmātranabho yattatkāraṇakāraṇam ,
anantaṃ śāntamābhāsamātramavyayamātatam 4
4. anādi cinmātranabhaḥ yat tat kāraṇakāraṇam
anantam śāntam ābhāsamātram avyayam ātatam
4. yat anādi cinmātranabhaḥ tat kāraṇakāraṇam
anantam śāntam ābhāsamātram avyayam ātatam
4. That which is the beginningless consciousness-ether, the cause of all causes, is infinite, peaceful, a mere manifestation, imperishable, and all-pervading.
शिवं तत्सच्छिवं साक्षाल्लक्ष्यते भैरवाकृति ।
तथास्थितो जगच्छान्तौ परमाकाश एव सः ॥ ५ ॥
śivaṃ tatsacchivaṃ sākṣāllakṣyate bhairavākṛti ,
tathāsthito jagacchāntau paramākāśa eva saḥ 5
5. śivam tat sacchivam sākṣāt lakṣyate bhairavākṛti
tathāsthitaḥ jagat śāntau paramākāśaḥ eva saḥ
5. tat śivam sacchivam sākṣāt bhairavākṛti lakṣyate
saḥ tathāsthitaḥ jagat śāntau paramākāśaḥ eva (asti)
5. That blissful reality (Śiva), the truly blissful (Śiva), is directly perceived as having a terrifying (Bhairava) form. Being thus established for the world's ultimate peace, that very reality is the supreme ether (paramākāśa).
चेतनत्वात्तथाभूतस्वभावविभवादृते ।
स्थातुं न युज्यते तस्य यथा हेम्नो निराकृति ॥ ६ ॥
cetanatvāttathābhūtasvabhāvavibhavādṛte ,
sthātuṃ na yujyate tasya yathā hemno nirākṛti 6
6. cetanatvāt tathābhūtasvabhāvavibhavāt ṛte
sthātum na yujyate tasya yathā hemnaḥ nirākṛtiḥ
6. tasya cetanatvāt tathābhūtasvabhāvavibhavāt
ṛte sthātum na yujyate yathā hemnaḥ nirākṛtiḥ
6. It is not possible for that (ultimate reality) to exist without the glory of its intrinsic nature (svabhāva) as consciousness, just as the absence of form (nirākṛti) cannot be separated from gold.
कथमास्तां वद प्राज्ञ चिन्मात्रं चेतनं विना ।
कथमास्तां वद प्राज्ञ मरिचं तिक्ततां विना ॥ ७ ॥
kathamāstāṃ vada prājña cinmātraṃ cetanaṃ vinā ,
kathamāstāṃ vada prājña maricaṃ tiktatāṃ vinā 7
7. katham āstām vada prājña cinmātram cetanam vinā
katham āstām vada prājña maricam tiktatām vinā
7. prājña vada,
cinmātram cetanam vinā katham āstām? prājña vada,
maricam tiktatām vinā katham āstām?
7. O wise one, tell me, how can mere consciousness (cinmātra) exist without a conscious principle? O wise one, tell me, how can pepper exist without its bitterness?
कटकादि विना हेम कथमास्तां विलोच्यताम् ।
कथं स्वभावेन विना पदार्थस्य भवेत्स्थितिः ॥ ८ ॥
kaṭakādi vinā hema kathamāstāṃ vilocyatām ,
kathaṃ svabhāvena vinā padārthasya bhavetsthitiḥ 8
8. kaṭakādi vinā hema katham āstām vilocyatām katham
svabhāvena vinā padārthasya bhavet sthitiḥ
8. hema kaṭakādi vinā katham āstām,
vilocyatām.
padārthasya sthitiḥ svabhāvena vinā katham bhavet?
8. Observe, how can gold exist without forms like bracelets? How can the existence of an object be without its intrinsic nature (svabhāva)?
विना तिष्ठति माधुर्यं कथयेक्षुरसः कथम् ।
निर्माधुर्यश्च यस्त्विक्षुरसो न हि स तद्रसः ॥ ९ ॥
vinā tiṣṭhati mādhuryaṃ kathayekṣurasaḥ katham ,
nirmādhuryaśca yastvikṣuraso na hi sa tadrasaḥ 9
9. vinā tiṣṭhati mādhuryam kathaya ikṣurasaḥ katham
nirmādhuryas ca yas tu ikṣurasaḥ na hi saḥ tadrasaḥ
9. kathaya,
ikṣurasaḥ mādhuryam vinā katham tiṣṭhati? yas tu nirmādhuryas ikṣurasaḥ,
saḥ hi na tadrasaḥ.
9. Tell me, how can sugarcane juice exist without sweetness? Indeed, that sugarcane juice which is devoid of sweetness is certainly not what is truly called sugarcane juice.
अचेतनं यच्चिन्मात्रं न तच्चिन्मात्रमुच्यते ।
न च चिन्मात्रनभसो नष्टं क्वचन युज्यते ॥ १० ॥
acetanaṃ yaccinmātraṃ na taccinmātramucyate ,
na ca cinmātranabhaso naṣṭaṃ kvacana yujyate 10
10. acetanam yat citmātram na tat citmātram ucyate
na ca citmātranabhaso naṣṭam kvacana yujyate
10. yat acetanam citmātram [iti] tat citmātram na ucyate.
ca citmātranabhaso naṣṭam kvacana na yujyate.
10. That which is insentient, even if it is considered pure consciousness, is not truly called pure consciousness. And it is not possible for anything lost from the pervasive pure consciousness (which is like space) to exist anywhere.
स्वसत्तामात्रकादन्यत्किंचित्तस्य न युज्यते ।
अन्यत्वमुररीकर्तुं व्योमानन्यमसौ किल ॥ ११ ॥
svasattāmātrakādanyatkiṃcittasya na yujyate ,
anyatvamurarīkartuṃ vyomānanyamasau kila 11
11. svasattāmātrakāt anyat kiṃcit tasya na yujyate
anyatvam urarīkartum vyoma ananyam asau kila
11. tasya svasattāmātrakāt anyat kiṃcit na yujyate.
asau kila vyoma ananyam,
[tena] anyatvam urarīkartum [na śakyam].
11. Nothing other than its own sheer existence is appropriate for it (pure consciousness). For that [pure consciousness] is indeed non-different from space (vyoma), making it impossible to consider any otherness for it.
तस्मात्तस्य यदक्षुब्धं सत्तामात्रं स्वभासनम् ।
अनादिमध्यपर्यन्तं सर्वशक्तिमयात्मकम् ॥ १२ ॥
tasmāttasya yadakṣubdhaṃ sattāmātraṃ svabhāsanam ,
anādimadhyaparyantaṃ sarvaśaktimayātmakam 12
12. tasmāt tasya yat akṣubdham sattāmātram svabhāsanam
anādimadhyaparyantam sarvaśaktimayātmakam
12. tasmāt,
tasya yat akṣubdham,
sattāmātram,
svabhāsanam,
anādimadhyaparyantam,
sarvaśaktimayātmakam [asti].
12. Therefore, that [pure consciousness] which is its undisturbed, sheer existence, self-luminous, without beginning, middle, or end, and essentially comprising all powers (śakti)...
तदेतत्त्रिजगत्सर्गकल्पान्तौ व्योम भूर्दिशः ।
नाश उत्पादनं नाम विनानाभासनं नभः ॥ १३ ॥
tadetattrijagatsargakalpāntau vyoma bhūrdiśaḥ ,
nāśa utpādanaṃ nāma vinānābhāsanaṃ nabhaḥ 13
13. tat etat trijagat sarga kalpāntau vyoma bhūḥ
diśaḥ nāśa utpādanam nāma vinā nānābhāsanam nabhaḥ
13. tasmāt tasya yat akṣubdham sattāmātram svabhāsanam anādimadhyaparyantam sarvaśaktimayātmakam,
tat etat [eva] trijagat-sarga-kalpāntau,
vyoma,
bhūḥ,
diśaḥ,
nāśaḥ,
utpādanam ca nāma [asti].
[tat eva] vinā nānābhāsanam nabhaḥ [asti].
13. Therefore, that [pure consciousness] which is its undisturbed, sheer existence, self-luminous, without beginning, middle, or end, and essentially comprising all powers (śakti) – that very [pure consciousness] is the creation and dissolution of the three worlds, is space, earth, and the directions; it is destruction and creation. Indeed, it is space (nabhas) devoid of diverse appearances.
जननं मरणं मायामोहं मान्द्यमवस्तुता ।
वस्तुता च विवेकश्च बन्धो मोक्षः शुभाशुभे ॥ १४ ॥
jananaṃ maraṇaṃ māyāmohaṃ māndyamavastutā ,
vastutā ca vivekaśca bandho mokṣaḥ śubhāśubhe 14
14. jananaṃ maraṇaṃ māyāmohaṃ māndyam avastutā
vastutā ca vivekaḥ ca bandhaḥ mokṣaḥ śubhāśubhe
14. jananaṃ maraṇaṃ māyāmohaṃ māndyam avastutā
vastutā ca vivekaḥ ca bandhaḥ mokṣaḥ śubhāśubhe
14. Birth, death, the delusion of illusion (māyāmoha), dullness, unreality, and reality, and discrimination, bondage, liberation (mokṣa), the auspicious and the inauspicious.
विद्याऽविद्या विदेहत्वं सदेहत्वं क्षणश्चिरम् ।
चञ्चलत्वं स्थिरत्वं वा त्वं चाहं चेतरश्च तत् ॥ १५ ॥
vidyā'vidyā videhatvaṃ sadehatvaṃ kṣaṇaściram ,
cañcalatvaṃ sthiratvaṃ vā tvaṃ cāhaṃ cetaraśca tat 15
15. vidyā avidyā videhatvaṃ sadehatvaṃ kṣaṇaḥ ciram
cañcalatvaṃ sthiratvaṃ vā tvaṃ ca ahaṃ ca itaraḥ ca tat
15. vidyā avidyā videhatvaṃ sadehatvaṃ kṣaṇaḥ ciram
cañcalatvaṃ sthiratvaṃ vā tvaṃ ca ahaṃ ca itaraḥ ca tat
15. Knowledge, ignorance, the state of being bodiless, the state of having a body, the moment, eternity, instability, or stability; and you, and I, and the other, and that (totality).
सदसच्चाथ सदसन्मौर्ख्यं पाण्डित्यमेव च ।
देशकालक्रियाद्रव्यकलनाकेलिकल्पनम् ॥ १६ ॥
sadasaccātha sadasanmaurkhyaṃ pāṇḍityameva ca ,
deśakālakriyādravyakalanākelikalpanam 16
16. sat asat ca atha sat asat maurkyaṃ pāṇḍityam eva
ca deśa-kāla-kriyā-dravya-kalanā-keli-kalpanam
16. sat asat ca atha sat asat maurkyaṃ pāṇḍityam eva
ca deśa-kāla-kriyā-dravya-kalanā-keli-kalpanam
16. The existent and the non-existent; moreover, the real and the unreal; foolishness and indeed scholarship; and the imaginative conception, involving both calculation and play, of space, time, action, and substance.
रूपालोकमनस्कारकर्मबुद्धीन्द्रियात्मकम् ।
तेजोवार्यनिलाकाशपृथ्व्यादिकमिदं ततम् ॥ १७ ॥
rūpālokamanaskārakarmabuddhīndriyātmakam ,
tejovāryanilākāśapṛthvyādikamidaṃ tatam 17
17. rūpa-āloka-manas-kāra-karma-buddhi-indriya-ātmakam
tejas-vāri-anila-ākāśa-pṛthvī-ādikam idam tatam
17. idam rūpa-āloka-manas-kāra-karma-buddhi-indriya-ātmakam
tejas-vāri-anila-ākāśa-pṛthvī-ādikam tatam
17. This (universe) is extended, having the nature of form, light, mind, activity (karma), intellect, and senses; it has fire, water, air, ether, and earth as its primary elements.
एतत्सर्वमसौ शुद्धचिदाकाशो निरामयः ।
अजहद्व्योमतामेव सर्वात्मैवैवमास्थितः ॥ १८ ॥
etatsarvamasau śuddhacidākāśo nirāmayaḥ ,
ajahadvyomatāmeva sarvātmaivaivamāsthitaḥ 18
18. etat sarvam asau śuddha-cid-ākāśaḥ nirāmayaḥ
ajahat vyomatām eva sarvātma eva evam āsthitaḥ
18. asau śuddha-cid-ākāśaḥ nirāmayaḥ etat sarvam
eva sarvātma eva evam vyomatām ajahat āsthitaḥ
18. This entire universe is that pure consciousness-space (ākāśa), free from affliction. It remains in this way, as the supreme self (sarvātman), without ever abandoning its nature as pure space (vyomatā).
एतत्सर्वं च विमलं खमेवात्र न संशयः ।
अस्मादनन्यत्स्वप्नादिर्दृष्टान्तोऽत्राविखण्डितः ॥ १९ ॥
etatsarvaṃ ca vimalaṃ khamevātra na saṃśayaḥ ,
asmādananyatsvapnādirdṛṣṭānto'trāvikhaṇḍitaḥ 19
19. etat sarvam ca vimalam kham eva atra na saṃśayaḥ
asmāt ananyat svapna-ādiḥ dṛṣṭāntaḥ atra akhaṇḍitaḥ
19. ca etat sarvam atra vimalam kham eva na saṃśayaḥ
asmāt ananyat svapnādiḥ atra akhaṇḍitaḥ dṛṣṭāntaḥ
19. And all this [universe] is indeed pure space (kham); about this there is no doubt here. The example of dream and the like, which are not distinct from this [consciousness], is an irrefutable illustration here.
चिन्मयः परमाकाशो य एव कथितो मया ।
एषोऽसौ शिव इत्युक्तो भवत्येष सनातनः ॥ २० ॥
cinmayaḥ paramākāśo ya eva kathito mayā ,
eṣo'sau śiva ityukto bhavatyeṣa sanātanaḥ 20
20. cinmayaḥ parama-ākāśaḥ yaḥ eva kathitaḥ mayā
eṣaḥ asau śivaḥ iti uktaḥ bhavati eṣaḥ sanātanaḥ
20. yaḥ cinmayaḥ paramākāśaḥ mayā eva kathitaḥ,
eṣaḥ asau śivaḥ iti uktaḥ bhavati,
eṣaḥ sanātanaḥ
20. The supreme space (paramākāśa) that is full of consciousness, which was indeed described by me, this is referred to as Śiva. This very [being] is eternal.
स एष हरिरित्यास्ते भवत्येष पितामहः ।
चन्द्रोऽर्क इन्द्रो वरुणो यमो वैश्रवणोऽनलः ॥ २१ ॥
sa eṣa harirityāste bhavatyeṣa pitāmahaḥ ,
candro'rka indro varuṇo yamo vaiśravaṇo'nalaḥ 21
21. saḥ eṣaḥ hariḥ iti āste bhavati eṣaḥ pitāmahaḥ
candraḥ arkaḥ indraḥ varuṇaḥ yamaḥ vaiśravaṇaḥ analaḥ
21. sa eṣaḥ hariḥ iti āste,
eṣaḥ pitāmahaḥ bhavati,
candraḥ arkaḥ indraḥ varuṇaḥ yamaḥ vaiśravaṇaḥ analaḥ
21. That very [supreme being] abides as Hari. This [same being] becomes Brahmā (pitāmaha). [It is also] the Moon, the Sun, Indra, Varuṇa, Yama, Vaiśravaṇa, and Agni (anala).
अनिलो जलदोम्भोधिर्ह्यो यद्वस्त्वस्ति नास्ति च ।
इत्येते चिन्मयाकाशकोशलेशाः स्फुरन्त्यलम् ॥ २२ ॥
anilo jaladombhodhirhyo yadvastvasti nāsti ca ,
ityete cinmayākāśakośaleśāḥ sphurantyalam 22
22. anilaḥ jaladaḥ ambhodhiḥ hyaḥ yat vastu asti na asti
ca iti ete cit-maya-ākāśa-kośa-leśāḥ sphuranti alam
22. anilaḥ jaladaḥ ambhodhiḥ hyaḥ yat vastu asti ca na
asti iti ete cit-maya-ākāśa-kośa-leśāḥ alam sphuranti
22. The wind, the clouds, the ocean, yesterday, and whatever things exist or do not exist – all these truly manifest as mere fragments of the vast expanse of the sheath of consciousness-space.
एवंविधाभिः संज्ञाभिर्मुधाभावनयेदृशाः ।
स्वभावमात्रबोधेन भवन्त्येते तु तादृशाः ॥ २३ ॥
evaṃvidhābhiḥ saṃjñābhirmudhābhāvanayedṛśāḥ ,
svabhāvamātrabodhena bhavantyete tu tādṛśāḥ 23
23. evaṃvidhābhiḥ saṃjñābhiḥ mudhā bhāvanayā īdṛśāḥ
svabhāva-mātra-bodhena bhavanti ete tu tādṛśāḥ
23. ete īdṛśāḥ evaṃvidhābhiḥ saṃjñābhiḥ mudhā bhāvanayā
tu svabhāva-mātra-bodhena tādṛśāḥ bhavanti
23. These very things, (like wind, cloud, etc.) are perceived through such concepts and imagined in vain; but truly, by the mere understanding of their intrinsic nature (svabhāva), they become that true nature (i.e., consciousness).
अबोधो बोध इत्येवं चिद्व्योमैवात्मनि स्थितम् ।
तस्माद्भेदो द्वैतमैक्यं नास्त्येवेति प्रशाम्यताम् ॥ २४ ॥
abodho bodha ityevaṃ cidvyomaivātmani sthitam ,
tasmādbhedo dvaitamaikyaṃ nāstyeveti praśāmyatām 24
24. abodhaḥ bodhaḥ iti evam cit-vyoma eva ātmani sthitam
tasmāt bhedaḥ dvaitam aikyam na asti eva iti praśāmyatām
24. abodhaḥ bodhaḥ iti evam cit-vyoma eva ātmani sthitamtasmāt
bhedaḥ dvaitam aikyam eva na asti iti praśāmyatām
24. Ignorance and knowledge - these are merely the space of consciousness (cit-vyoma) established within the Self (ātman). Therefore, let all agitation cease, for there is no such thing as difference, duality, or even unity.
तावत्तरङ्गत्वमयं करोति जीवः स्वसंसारमहासमुद्रे ।
यावन्न जानाति परं स्वभावं निरामयं तन्मयतामुपेतः ॥ २५ ॥
tāvattaraṅgatvamayaṃ karoti jīvaḥ svasaṃsāramahāsamudre ,
yāvanna jānāti paraṃ svabhāvaṃ nirāmayaṃ tanmayatāmupetaḥ 25
25. tāvat taraṅgatvam ayam karoti
jīvaḥ sva-saṃsāra-mahā-samudre
yāvat na jānāti param svabhāvam
nirāmayam tat-mayatām upetaḥ
25. ayam jīvaḥ sva-saṃsāra-mahā-samudre
tāvat taraṅgatvam karoti
yāvat param nirāmayam svabhāvam
tat-mayatām upetaḥ na jānāti
25. This individual soul (jīva) creates its "wave-like" existence within the vast ocean of its own cycle of transmigration (saṃsāra). It continues to do so until it truly understands its supreme, flawless intrinsic nature (svabhāva) and realizes its complete identification with that (supreme nature).
ज्ञाने तु शान्तिं स तथोपयाति यथा न सोऽब्धिर्न तरङ्गकोऽसौ ।
यथास्थितं सर्वमिदं च शान्तं भवत्यनन्तं परमेव तस्य ॥ २६ ॥
jñāne tu śāntiṃ sa tathopayāti yathā na so'bdhirna taraṅgako'sau ,
yathāsthitaṃ sarvamidaṃ ca śāntaṃ bhavatyanantaṃ parameva tasya 26
26. jñāne tu śāntim saḥ tathā upayāti
yathā na saḥ abdhiḥ na taraṅgakaḥ
asau yathāsthitam sarvam idam ca
śāntam bhavati anantam param eva tasya
26. tu jñāne saḥ tathā śāntim upayāti.
yathā saḥ abdhiḥ na,
na taraṅgakaḥ asau.
ca idam sarvam yathāsthitam śāntam anantam param eva tasya bhavati.
26. Indeed, through true knowledge (jñāna), one attains such peace (śānti) that one (the enlightened self) is neither the ocean nor a wave (i.e., transcending the distinction between the whole and its parts). All this (existence), as it truly is, then becomes tranquil, infinite, and verily the supreme reality for that individual.

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 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 (current chapter) 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