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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-83

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श्रीवसिष्ठ उवाच ।
चिन्मात्रपरमाकाश एष यः कथितो मया ।
एषोऽसौ शिव इत्युक्तस्तदा रुद्रः प्रनृत्यति ॥ १ ॥
śrīvasiṣṭha uvāca ,
cinmātraparamākāśa eṣa yaḥ kathito mayā ,
eṣo'sau śiva ityuktastadā rudraḥ pranṛtyati 1
1. śrīvasiṣṭhaḥ uvāca cinmātraparamākāśaḥ eṣaḥ yaḥ kathitaḥ
mayā eṣaḥ asau śivaḥ iti uktaḥ tadā rudraḥ pranṛtyati
1. śrīvasiṣṭhaḥ uvāca.
mayā yaḥ cinmātraparamākāśaḥ eṣaḥ kathitaḥ,
eṣaḥ asau śivaḥ iti uktaḥ.
tadā rudraḥ pranṛtyati.
1. Śrī Vasiṣṭha said: This supreme expanse (ākāśa) of pure consciousness (cit) that I have described, this very (reality) is called Śiva. Then, Rudra dances vigorously.
यासौ तस्याकृतिर्नासावाकृतिः कृतिनां वर ।
तच्चिन्मात्रघनं व्योम तथा कचति तादृशम् ॥ २ ॥
yāsau tasyākṛtirnāsāvākṛtiḥ kṛtināṃ vara ,
taccinmātraghanaṃ vyoma tathā kacati tādṛśam 2
2. yā asau tasyāḥ ākṛtiḥ na asau ākṛtiḥ kṛtinām vara
tat cinmātraghanaṃ vyoma tathā kacati tādṛśam
2. kṛtinām vara,
yā asau tasyāḥ ākṛtiḥ na asau ākṛtiḥ.
tat cinmātraghanaṃ vyoma tathā tādṛśam kacati.
2. O best among the wise, that which is understood as its form is not truly a form. Instead, that space (vyoma), which is dense pure consciousness (cit), shines forth as it truly is.
मया दृष्टा तदाकाशमेव शान्तं तदाकृतिः ।
मयेव तत्परिज्ञातं नान्यः पश्यति तत्तथा ॥ ३ ॥
mayā dṛṣṭā tadākāśameva śāntaṃ tadākṛtiḥ ,
mayeva tatparijñātaṃ nānyaḥ paśyati tattathā 3
3. mayā dṛṣṭā tat ākāśam eva śāntam tat ākṛtiḥ mayā
iva tat parijñātam na anyaḥ paśyati tat tathā
3. mayā dṛṣṭā tat ākāśam eva śāntam tat ākṛtiḥ.
mayā iva tat parijñātam.
na anyaḥ tat tathā paśyati.
3. I have perceived its tranquil form – that very space (ākāśa). By me alone has it been fully understood; no one else sees it in that manner.
यथा नाम स कल्पान्तः स रुद्रः सा च भैरवी ।
मायामात्रं तथा सर्वं परिज्ञातमलं मया ॥ ४ ॥
yathā nāma sa kalpāntaḥ sa rudraḥ sā ca bhairavī ,
māyāmātraṃ tathā sarvaṃ parijñātamalaṃ mayā 4
4. yathā nāma saḥ kalpāntaḥ saḥ rudraḥ sā ca bhairavī
māyāmātram tathā sarvam parijñātam alam mayā
4. yathā saḥ kalpāntaḥ,
saḥ rudraḥ,
sā ca bhairavī nāma māyāmātram (asti),
tathā sarvam mayā alam parijñātam (asti).
4. Just as that cosmic dissolution (kalpānta), that Rudra, and that Bhairavī are merely illusion (māyā), so too everything has been fully understood by me as nothing but illusion (māyā).
चिद्व्योमैव परं शून्यं संनिवेशेन तेन तत् ।
तथा संलक्ष्यते नाम भैरवाकारतां गतम् ॥ ५ ॥
cidvyomaiva paraṃ śūnyaṃ saṃniveśena tena tat ,
tathā saṃlakṣyate nāma bhairavākāratāṃ gatam 5
5. citvyoma eva param śūnyam saṃniveśena tena tat
tathā saṃlakṣyate nāma bhairavākāratām gatam
5. tat cidvyoma eva param śūnyam,
tena saṃniveśena tathā bhairavākāratām gatam nāma saṃlakṣyate.
5. That supreme void, which is none other than the expanse of consciousness, appears in that specific configuration as if it has taken on the form of Bhairava.
वाच्यवाचकसंबन्धं विना बोधो न जायते ।
यस्मात्तस्मात्त्वयि मया दृष्टमेव प्रवर्णितम् ॥ ६ ॥
vācyavācakasaṃbandhaṃ vinā bodho na jāyate ,
yasmāttasmāttvayi mayā dṛṣṭameva pravarṇitam 6
6. vācyavācakasaṃbandham vinā bodhaḥ na jāyate
yasmāt tasmāt tvayi mayā dṛṣṭam eva pravarnitam
6. vācyavācakasaṃbandham vinā bodhaḥ na jāyate,
yasmāt tasmāt mayā tvayi dṛṣṭam eva pravarnitam (asti).
6. Understanding (bodha) does not arise without the connection between the expressed (vācya) and the expresser (vācaka). Therefore, I have described precisely what I have perceived in you.
यदेव वाच्युपारूढमेतद्राम सदैव ते ।
रूढाधिभौतिकदृशः क्षणान्मायात्मतां गतम् ॥ ७ ॥
yadeva vācyupārūḍhametadrāma sadaiva te ,
rūḍhādhibhautikadṛśaḥ kṣaṇānmāyātmatāṃ gatam 7
7. yat eva vāci upārūḍham etat rāma sadā eva te
rūḍhādhibhautikadṛśaḥ kṣaṇāt māyātmatām gatam
7. rāma,
yat eva vāci upārūḍham etat,
sadā eva rūḍhādhibhautikadṛśaḥ te (puruṣasya),
kṣaṇāt māyātmatām gatam.
7. O Rāma, whatever is expressed in words and has ascended to your understanding, for you, who constantly hold a deeply rooted material perspective (adhibhautika dṛś), it immediately transforms into the nature of illusion (māyā).
न भैरवी सा नैवासौ भैरवो नैव संक्षयः ।
समस्तमेव तद्भ्रान्तिमात्रं चिद्व्योम भासते ॥ ८ ॥
na bhairavī sā naivāsau bhairavo naiva saṃkṣayaḥ ,
samastameva tadbhrāntimātraṃ cidvyoma bhāsate 8
8. sā bhairavī na asau bhairavaḥ na saṃkṣayaḥ na eva
tat samastam bhrāntimātram eva cidvyoma bhāsate
8. Neither is it that Bhairavī, nor is it that Bhairava, nor indeed is there any destruction. All of this is merely an illusion (bhrānti). Only the consciousness-space (cidvyoma) shines forth.
स्वप्ननिर्माणपुरवत्संकल्परणवेगवत् ।
कथार्थसार्थरसवन्मनोराज्यविलासवत् ॥ ९ ॥
svapnanirmāṇapuravatsaṃkalparaṇavegavat ,
kathārthasārtharasavanmanorājyavilāsavat 9
9. svapnanirmāṇapuravat saṅkalparaṇavegavat
kathārthasārtharasavat manorājyavilāsavat
9. It is like a city created in a dream (svapnapura), like the swiftness of a battle born of imagination (saṅkalpa), like the essence of meaning in a multitude of stories, and like the playful enjoyment (vilāsa) of kingdoms of the mind (manorājya).
यथा स्वप्नपुरं स्वच्छे व्योम्नि मौक्तिकधीर्यथा ।
यथाकेशोण्ड्रकं व्योम्नि तथाऽचिद्भाति चिद्धने ॥ १० ॥
yathā svapnapuraṃ svacche vyomni mauktikadhīryathā ,
yathākeśoṇḍrakaṃ vyomni tathā'cidbhāti ciddhane 10
10. yathā svapnapuram svacche vyomni mauktikadhīḥ yathā
yathā keśoṇḍrakam vyomni tathā acit bhāti cidghane
10. Just as a dream-city (svapnapura) appears in a clear sky, or as the perception of a pearl (mauktikadhī) appears, or as floating specks of hair (keśoṇḍraka) appear in the sky, so too, non-consciousness (acit) shines forth within the dense consciousness (cidghana).
चिन्मात्राकाशमेवाच्छं कचति स्वात्मनात्मनि ।
तथा नाम यदाभाति तदात्मैवं जगत्तया ॥ ११ ॥
cinmātrākāśamevācchaṃ kacati svātmanātmani ,
tathā nāma yadābhāti tadātmaivaṃ jagattayā 11
11. accham cinmātrākāśam eva svātmanā ātmani kacati
tathā nāma yat ābhāti tat ātmā evam jagattayā
11. The pure, clear space of consciousness (cinmātrākāśa) alone shines forth, manifesting by its own nature (svātmanā) within itself. Similarly, whatever appears by name (nāma), that very self (ātman) thus manifests as the world (jagat).
यथा चिद्व्योम्नि कचति स्व एवात्मा तथा पटे ।
तथा कचति तत्तत्र कल्पान्तानलनर्तने ॥ १२ ॥
yathā cidvyomni kacati sva evātmā tathā paṭe ,
tathā kacati tattatra kalpāntānalanartane 12
12. yathā cidvyomni kacati svaḥ eva ātmā tathā paṭe
tathā kacati tat tatra kalpāntānalanartane
12. yathā svaḥ eva ātmā cidvyomni kacati tathā paṭe
(kacati) tathā tat tatra kalpāntānalanartane kacati
12. Just as one's own self (ātman) appears brightly in the ether of consciousness, and just as an image appears on a cloth, so too, that very same (reality) manifests there amidst the dance of the cosmic fire at the end of an eon (kalpa).
शिवयोरेवमाकारो निराकारोऽङ्ग वर्णितः ।
अधुना श्रृणु ते वक्ष्ये नृत्यस्यानृत्ततास्थितिम् ॥ १३ ॥
śivayorevamākāro nirākāro'ṅga varṇitaḥ ,
adhunā śrṛṇu te vakṣye nṛtyasyānṛttatāsthitim 13
13. śivayoḥ evamākāraḥ nirākāraḥ aṅga varṇitaḥ
adhunā śṛṇu te vakṣye nṛtyasya anṛttatāsthitim
13. aṅga śivayoḥ evamākāraḥ nirākāraḥ varṇitaḥ
adhunā śṛṇu te nṛtyasya anṛttatāsthitim vakṣye
13. O dear one, thus has been described the manifest and unmanifest nature of Śiva and Śivā. Now listen, I will speak to you about the state of non-dancing.
चेतनं चेतनाधातोः किंचित्संस्पदनं विना ।
क्वचित्स्थातुं न शक्नोति वस्त्ववस्तुतया यथा ॥ १४ ॥
cetanaṃ cetanādhātoḥ kiṃcitsaṃspadanaṃ vinā ,
kvacitsthātuṃ na śaknoti vastvavastutayā yathā 14
14. cetanam cetanādhātoḥ kiñcit saṃspadanam vinā
kvacit sthātum na śaknoti vastu avastutayā yathā
14. yathā vastu avastutayā kvacit
sthātum na śaknoti (tathā) cetanam
cetanādhātoḥ kiñcit saṃspadanam
vinā kvacit sthātum na śaknoti
14. Consciousness (cetana), without even a slight vibration (saṃspadanam) from its essential nature (cetanā-dhātu), cannot exist anywhere, just as an existent object cannot exist as a non-existent one.
स्वभावाच्चेतनं तस्माद्रुद्रत्वेन तथा स्थितम् ।
हेमेव रूपकत्वेन संनिवेशविलासिना ॥ १५ ॥
svabhāvāccetanaṃ tasmādrudratvena tathā sthitam ,
hemeva rūpakatvena saṃniveśavilāsinā 15
15. svabhāvāt cetanam tasmāt rudratvena tathā
sthitam hema iva rūpakatvena saṃniveśavilāsinā
15. tasmāt cetanam svabhāvāt rudratvena tathā sthitam
yathā hema saṃniveśavilāsinā rūpakatvena iva (sthitam)
15. Therefore, consciousness (cetana), by its intrinsic nature (svabhāva), exists as Rudra, just as gold exists as an ornament (rūpaka) through its charming form or arrangement.
यन्नाम चेतनं यत्र तदवश्यं स्वभावतः ।
स्पन्दधर्मि भवत्येव वस्तुता हि स्वभावजा ॥ १६ ॥
yannāma cetanaṃ yatra tadavaśyaṃ svabhāvataḥ ,
spandadharmi bhavatyeva vastutā hi svabhāvajā 16
16. Whatever is sensation and wherever it exists, the same must be a sensible object, and have action or motion for its natural property.
यः स्पन्दश्चिद्धनस्यास्य शिवस्यास्य स एव नः ।
स्ववासनावेशवशान्नृत्यमेव विराजते ॥ १७ ॥
yaḥ spandaściddhanasyāsya śivasyāsya sa eva naḥ ,
svavāsanāveśavaśānnṛtyameva virājate 17
17. Whatever is the action of the Intellect, whose consolidated form is called by the name Siva, the same is the cause of our motions also; and as these are actuated by our will and desires, they are called the dance or vacillations.
अतः स कल्पान्तशिवो रुद्रो रौद्राकृतिर्द्रुतम् ।
यन्नृत्यति हि तद्विद्धि चिद्धनस्पन्दनं निजम् ॥ १८ ॥
ataḥ sa kalpāntaśivo rudro raudrākṛtirdrutam ,
yannṛtyati hi tadviddhi ciddhanaspandanaṃ nijam 18
18. Therefore the furious form of Rudra, which is assumed by the god Siva at the end of a kalpa; which is said to dance about at that time, is to be known as vibration of the divine intellect.
श्रीराम उवाच ।
प्रामाणिकदृशा दृश्यमिदं नास्त्येव वस्तुतः ।
यदेवास्तीव तत्सर्वं कल्पान्ते प्रविनश्यति ॥ १९ ॥
śrīrāma uvāca ,
prāmāṇikadṛśā dṛśyamidaṃ nāstyeva vastutaḥ ,
yadevāstīva tatsarvaṃ kalpānte pravinaśyati 19
19. Rama rejoined:—This world being nothing in reality, in the sight of the right observer; and anything that there remains of it in any sense whatever, the same is also destroyed at the end of the kalpa.
तत्कल्पान्तमहाशून्ये एतस्मिन्परमाम्बरे ।
कथं चिन्नाम वाऽचेत्यं चेता चेतति चिद्धनः ॥ २० ॥
tatkalpāntamahāśūnye etasminparamāmbare ,
kathaṃ cinnāma vā'cetyaṃ cetā cetati ciddhanaḥ 20
20. How then does it happen at the end of the kalpa, when everything is lost in the formless void of vacuity, that this consolidated form of intellect, known as Siva remains and thinks in itself.
श्रीवसिष्ठ उवाच ।
एतदेव तदाप्यङ्ग द्वैतैक्याम्भोधिशान्तये ।
यदि चिन्मात्रनभसश्चेत्यमस्ति न किंचन ॥ २१ ॥
śrīvasiṣṭha uvāca ,
etadeva tadāpyaṅga dvaitaikyāmbhodhiśāntaye ,
yadi cinmātranabhasaścetyamasti na kiṃcana 21
21. Vasishtha replied:—O Rama! if you entertain such doubt, then hear me tell you, how you can get over the great ocean of your doubts, respecting the unity and duality of the deity:—that all things being extinct at the end, there remains the thinking and subjective intellect alone, without anything objective to think upon.
न किंचिच्चेतति ततः क्वचित्किंचित्कदाचन ।
सर्वं शान्तं दृषन्मौनं विज्ञानघनमम्बरम् ॥ २२ ॥
na kiṃciccetati tataḥ kvacitkiṃcitkadācana ,
sarvaṃ śāntaṃ dṛṣanmaunaṃ vijñānaghanamambaram 22
22. The subjective soul then thinks of nothing, but remains quite tranquil in itself; as the unmoving and mute stone, and resting in the solid vacuity of its omniscience.
यच्चेदं चेत्यते नाम तत्स्वभावोऽस्य वल्गति ।
चित्स्वभावस्य शान्तस्य स्वसत्तायामवस्थितेः ॥ २३ ॥
yaccedaṃ cetyate nāma tatsvabhāvo'sya valgati ,
citsvabhāvasya śāntasya svasattāyāmavasthiteḥ 23
23. If it reflects at all on anything, it is only on itself; because it is the nature of the intellect to dwell calmly in itself.
यथा स्वप्ने चिदेवान्तः पुरपत्तनवद्भवेत् ।
पुरादि न तु तत्किंचिद्विज्ञानाकाशमेव तत् ॥ २४ ॥
yathā svapne cidevāntaḥ purapattanavadbhavet ,
purādi na tu tatkiṃcidvijñānākāśameva tat 24
24. As the intellect appears itself, like the inward city it sees within itself in a dream; so there is nothing in real existence any where, except the knowledge thereof, which is inherent in the intellect.
आत्मनात्मनि चिच्छून्यं ज्ञात्वा च ज्ञेयमप्यलम् ।
तथा च सर्गादारभ्य वेत्ति स्वं कचनं च तत् ॥ २५ ॥
ātmanātmani cicchūnyaṃ jñātvā ca jñeyamapyalam ,
tathā ca sargādārabhya vetti svaṃ kacanaṃ ca tat 25
25. The divine soul knowing everything in itself, and in its vacuous intellect, sees the manifestation of the universe at the time of creation, by simple development of itself.
स्वयमन्तः कचन्ती चित्स्वभावाकाशकोटरे ।
क्षणकल्पजगद्भ्रान्तिं धत्ते कल्पनया स्वया ॥ २६ ॥
svayamantaḥ kacantī citsvabhāvākāśakoṭare ,
kṣaṇakalpajagadbhrāntiṃ dhatte kalpanayā svayā 26
26. The intellect developes itself of its own nature, within its vacuous cell at first; and then in a moment envelopes this erroneous universe in itself, and at his will at the time of its destruction.
स्वयमन्तः कचत्कान्तिश्चिदाकाशः स्वभावखे ।
अयं सोहमयं च त्वं करोतीत्यादिकल्पनम् ॥ २७ ॥
svayamantaḥ kacatkāntiścidākāśaḥ svabhāvakhe ,
ayaṃ sohamayaṃ ca tvaṃ karotītyādikalpanam 27
27. The intellect expands itself, in itself in its natural state of vacuum; and devolves itself likewise into its conceptions of I and thou and all others.
तस्मान्न द्वैतमस्तीह न चैक्यं न च शून्यता ।
न चेतनाचेतनं वै मौनमेव न तच्च वा ॥ २८ ॥
tasmānna dvaitamastīha na caikyaṃ na ca śūnyatā ,
na cetanācetanaṃ vai maunameva na tacca vā 28
28. Therefore there exists no duality nor unity, nor an empty vacuity either; there is neither an intelligence or its want or the both together; so is there neither my meism nor thy tuism either.
न चेतति क्वचित्किंचित्कश्चिच्चेत्यात्मभावतः ।
तेन चेतापि नास्तीव मौनमेवावशिष्यते ॥ २९ ॥
na cetati kvacitkiṃcitkaściccetyātmabhāvataḥ ,
tena cetāpi nāstīva maunamevāvaśiṣyate 29
29. There is nothing that ever thinks of anything, nor aught whatever which is thought of or object thereof of its own nature; therefore there is nothing that thinks or reflects, but all is quite rest and silence.
निर्विकल्पसमाधिर्हि सिद्धान्तः सर्ववाड्मये ।
तच्च जीवदृषन्मौनं तूष्णीमेवात आस्यताम् ॥ ३० ॥
nirvikalpasamādhirhi siddhāntaḥ sarvavāḍmaye ,
tacca jīvadṛṣanmaunaṃ tūṣṇīmevāta āsyatām 30
30. It is the unalterable steadiness of the mind, which is the ultimate samadhi or perfection of all sastras; therefore the living yogi aught to remain, as the mute and immovable stone in his meditation.
कुर्वन्निजं प्रकृतमेव यथाप्रवाहमाचारजालमचलः परमार्थमौनात् ।
निर्मानमोहमदभेदमनङ्गजीवमाकाशकोशविशदाशयशान्तमास्व ॥ ३१ ॥
kurvannijaṃ prakṛtameva yathāpravāhamācārajālamacalaḥ paramārthamaunāt ,
nirmānamohamadabhedamanaṅgajīvamākāśakośaviśadāśayaśāntamāsva 31
31. Now Rama, remain to discharge your ordinary duties, as they are incumbent on you by the rules of your race; but continue to be quiet and steady in your spiritual part, by renouncing all worldly pride and vanity; and enjoy a peaceful composure in your mind and soul, as that of the serene and calm and clear concavity of the sky.

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 Chapter 83 (current chapter) 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