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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-8

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श्रीवसिष्ठ उवाच ।
नाकृतिर्न च कर्माणि न स्पन्दो न पराक्रमः ।
तन्मिथ्याज्ञानवद्रूढं दैवं नाम किमुच्यते ॥ १ ॥
śrīvasiṣṭha uvāca ,
nākṛtirna ca karmāṇi na spando na parākramaḥ ,
tanmithyājñānavadrūḍhaṃ daivaṃ nāma kimucyate 1
1. Vasishtha continued saying that said:—What does destiny mean, which has no form, nor act, no motion nor might, but is a false notion rooted in the (minds) of the ignorant.
स्वकर्मफलसंप्राप्ताविदमित्थमितीति याः ।
गिरस्ता दैवनाम्नैताः प्रसिद्धिं समुपागताः ॥ २ ॥
svakarmaphalasaṃprāptāvidamitthamitīti yāḥ ,
girastā daivanāmnaitāḥ prasiddhiṃ samupāgatāḥ 2
2. It is a word that has come into vogue from the idea of the future retribution of one's past actions (or retributive justice) and the like, which is designated "destiny".
तत्रैव मूढमतिभिर्दैवमस्तीति निश्चयः ।
आत्तो दुरवबोधेन रज्ज्वामिव भुजंगमः ॥ ३ ॥
tatraiva mūḍhamatibhirdaivamastīti niścayaḥ ,
ātto duravabodhena rajjvāmiva bhujaṃgamaḥ 3
3. From this the ignorant are led to believe that there is a thing as destiny: the inscrutability of which has led them to the fallacy as that of the supposition of a snake in a rope.
ह्यस्तनी दुष्क्रियाभ्येति शोभां सत्क्रियया यथा ।
अद्यैवं प्राक्तनी तस्माद्यत्नात्सत्कार्यवान्भवेत् ॥ ४ ॥
hyastanī duṣkriyābhyeti śobhāṃ satkriyayā yathā ,
adyaivaṃ prāktanī tasmādyatnātsatkāryavānbhavet 4
4. As a past misdeed of yesterday is rectified by a good action of the following day, let this day therefore supercede the past, and employ yourself to-day to action.
मूढानुमानसंसिद्धं दैवं यस्यास्ति दुर्मतेः ।
दैवाद्दाहोऽस्ति नैवेति गन्तव्यं तेन पावके ॥ ५ ॥
mūḍhānumānasaṃsiddhaṃ daivaṃ yasyāsti durmateḥ ,
daivāddāho'sti naiveti gantavyaṃ tena pāvake 5
5. The perverted understanding that believes in a destiny grounded on its erroneous conception, may well enter into the fire from his conviction that it will not burn him unless it is so destined.
किंवा शास्त्रोपदेशेन मूकोऽयं पुरुषः किल ।
संचार्यते तु दैवेन किं कस्येहोपदिश्यते ॥ ७ ॥
kiṃvā śāstropadeśena mūko'yaṃ puruṣaḥ kila ,
saṃcāryate tu daivena kiṃ kasyehopadiśyate 7
7. What then is the necessity of one's advising another to do a thing when destiny is the director of all? Let then all be silent and say nothing to nobody.
न च निस्पन्दता लोके दृष्टेह शवतां विना ।
स्पन्दाच्च फलसंप्राप्तिस्तस्माद्दैवं निरर्थकम् ॥ ८ ॥
na ca nispandatā loke dṛṣṭeha śavatāṃ vinā ,
spandācca phalasaṃprāptistasmāddaivaṃ nirarthakam 8
8. There is no one to be seen on earth that is motionless except the bodies of the dead; and if it is action that produces anything, it is useless to believe in destiny.
न चामूर्तेन दैवेन मूर्तस्य सहकर्तृता ।
पुंसः संदृश्यते काचित्तस्माद्दैवं निरर्थकम् ॥ ९ ॥
na cāmūrtena daivena mūrtasya sahakartṛtā ,
puṃsaḥ saṃdṛśyate kācittasmāddaivaṃ nirarthakam 9
9. Nor is there any co-operative power of the invisible destiny perceptible in the actions of men, whence it is but a meaningless word.
मिथोऽङ्गानि समासाद्य द्वयोरेकैककर्तृता ।
हस्तादीनां हतत्वे ह न दैवेन क्वचित्कृतम् ॥ १० ॥
mitho'ṅgāni samāsādya dvayorekaikakartṛtā ,
hastādīnāṃ hatatve ha na daivena kvacitkṛtam 10
10. mithaḥ aṅgāni samāsādya dvayoḥ ekaikakartṛtā
hastādīnām hatatve ha na daivena kvacit kṛtam
10. aṅgāni mithaḥ samāsādya dvayoḥ ekaikakartṛtā
hastādīnām hatatve ha daivena kvacit na kṛtam
10. When the body's limbs come together, each of the two (sets of limbs or interacting factors) exercises its own individual agency. Indeed, when hands and other (organs) become incapacitated, it is certainly never caused by destiny (daiva).
मनोबुद्धिवदप्येतद्दैवं नेहानुभूयते ।
आगोपालं कृतप्रज्ञैस्तेन दैवमसत्सदा ॥ ११ ॥
manobuddhivadapyetaddaivaṃ nehānubhūyate ,
āgopālaṃ kṛtaprajñaistena daivamasatsadā 11
11. manaḥbuddhi vat api etat daivam na iha anubhūyate
āgopālam kṛtaprajñaiḥ tena daivam asat sadā
11. etat daivam manaḥbuddhi vat api iha na anubhūyate
āgopālam kṛtaprajñaiḥ (api) (iti) tena daivam sadā asat
11. Just like the mind and intellect (which are experienced internally), this destiny (daiva) is not directly experienced here (in this world). Even by those of accomplished wisdom, from scholars down to cowherds, it is not experienced. Therefore, destiny (daiva) is always non-existent.
पृथक्चेद्बुद्धिरन्योऽर्थः सैव चेत्कान्यता तयोः ।
कल्पनायां प्रमाणं चेत्पौरुषं किं न कल्प्यते ॥ १२ ॥
pṛthakcedbuddhiranyo'rthaḥ saiva cetkānyatā tayoḥ ,
kalpanāyāṃ pramāṇaṃ cetpauruṣaṃ kiṃ na kalpyate 12
12. pṛthak cet buddhiḥ anyaḥ arthaḥ sā eva cet kā anyatā
tayoḥ kalpanāyām pramāṇam cet pauruṣam kim na kalpyate
12. buddhiḥ pṛthak cet,
(tadā) anyaḥ arthaḥ sā eva cet (asti),
tayoḥ kā anyatā? kalpanāyām pramāṇam cet,
pauruṣam kim na kalpyate?
12. If the intellect (buddhi) is something distinct from (destiny), then it constitutes another entity. But if it (destiny) is identical to the intellect, then what difference is there between the two? If there is any evidence for such an assumption (kalpanā), then why is human effort (pauruṣa) not conceived as the cause?
नामूर्तेस्तेन सङ्गोऽस्ति नभसेव वपुष्मतः ।
मूर्तं च दृश्यते लग्नं तस्माद्दैवं न विद्यते ॥ १३ ॥
nāmūrtestena saṅgo'sti nabhaseva vapuṣmataḥ ,
mūrtaṃ ca dṛśyate lagnaṃ tasmāddaivaṃ na vidyate 13
13. na amūrteḥ tena saṅgaḥ asti nabhasā eva vapuṣmataḥ
mūrtam ca dṛśyate lagnam tasmāt daivam na vidyate
13. tena amūrteḥ saṅgaḥ na asti
nabhasā eva vapuṣmataḥ (saṅgaḥ na
asti iva) mūrtam ca lagnam dṛśyate
(eva) tasmāt daivam na vidyate
13. Therefore, a formless entity has no interaction (saṅga) with anything, just as an embodied being (vapuṣmat) has no interaction with the sky (nabhas). Moreover, only that which has form (mūrta) is observed to be joined or connected. Therefore, destiny (daiva) does not exist.
विनियोक्रथ भूतानामस्त्यन्यच्चेज्जगत्त्रये ।
शेरते भूतवृन्दानि दैवं सर्वं करिष्यति ॥ १४ ॥
viniyokratha bhūtānāmastyanyaccejjagattraye ,
śerate bhūtavṛndāni daivaṃ sarvaṃ kariṣyati 14
14. viniyoktṛ atha bhūtānām asti anyat cet jagattraye
śerate bhūtavṛndāni daivam sarvam kariṣyati
14. jagattraye bhūtānām anyat viniyoktṛ asti cet,
atha bhūtavṛndāni śerate.
daivam sarvam kariṣyati.
14. If there is any other controller for beings in the three worlds, then all hosts of beings may simply rest, because destiny (daiva) will accomplish everything.
दैवेन त्वभियुक्तोऽहं तत्करोमीदृशं स्थितम् ।
समाश्वासनवागेषा न दैवं परमार्थतः ॥ १५ ॥
daivena tvabhiyukto'haṃ tatkaromīdṛśaṃ sthitam ,
samāśvāsanavāgeṣā na daivaṃ paramārthataḥ 15
15. daivena tu abhiyuktaḥ aham tat karomi īdṛśam
sthitam samāśvāsanāvāk eṣā na daivam paramārthataḥ
15. aham tu daivena abhiyuktaḥ īdṛśam sthitam tat karomi.
eṣā samāśvāsanāvāk,
daivam paramārthataḥ na (asti).
15. However, being guided by destiny (daiva), I merely perform what is thus established. This is merely a statement of consolation; destiny is not truly the ultimate reality (paramārthataḥ).
मूढैः प्रकल्पितं दैवं तत्परास्ते क्षयं गताः ।
प्राज्ञास्तु पौरुषार्थेन पदमुत्तमतां गताः ॥ १६ ॥
mūḍhaiḥ prakalpitaṃ daivaṃ tatparāste kṣayaṃ gatāḥ ,
prājñāstu pauruṣārthena padamuttamatāṃ gatāḥ 16
16. mūḍhaiḥ prakalpitam daivam tatparāḥ te kṣayam gatāḥ
prājñāḥ tu pauruṣārthena padam uttamatām gatāḥ
16. mūḍhaiḥ daivam prakalpitam (asti).
tatparāḥ te kṣayam gatāḥ.
prājñāḥ tu pauruṣārthena uttamatām padam gatāḥ.
16. Destiny (daiva) is merely conceived by the ignorant (mūḍha). Those who are devoted to it inevitably meet ruin. However, the wise, through their human effort (pauruṣārtha), attain the highest state of excellence.
ये शूरा ये च विक्रान्ता ये प्राज्ञा ये च पण्डिताः ।
तैस्तैः किमिव लोकेऽस्मिन्वद दैवं प्रतीक्ष्यते ॥ १७ ॥
ye śūrā ye ca vikrāntā ye prājñā ye ca paṇḍitāḥ ,
taistaiḥ kimiva loke'sminvada daivaṃ pratīkṣyate 17
17. ye śūrāḥ ye ca vikrāntāḥ ye prājñāḥ ye ca paṇḍitāḥ
taiḥ taiḥ kim iva loke asmin vada daivam pratīkṣyate
17. ye śūrāḥ ye ca vikrāntāḥ,
ye prājñāḥ ye ca paṇḍitāḥ,
taiḥ taiḥ asmin loke kim iva daivam pratīkṣyate,
vada!
17. Those who are brave, those who are mighty, those who are wise, and those who are learned: tell me, what destiny (daiva) is ever awaited by such people in this world?
कालविद्भिर्विनिर्णीता यस्यातिचिरजीविता ।
स चेज्जीवति संछिन्नशिरास्तद्दैवमुत्तमम् ॥ १८ ॥
kālavidbhirvinirṇītā yasyāticirajīvitā ,
sa cejjīvati saṃchinnaśirāstaddaivamuttamam 18
18. kālavidbhiḥ vinirṇītā yasya aticirājīvitā saḥ
cet jīvati saṃchinnasirāḥ tat daivam uttamam
18. yasya aticirājīvitā kālavidbhiḥ vinirṇītā,
saḥ cet saṃchinnasirāḥ jīvati,
tat daivam uttamam
18. If a person, whose exceptionally long life has been ascertained by astrologers, were to live on even with his head severed, then that indeed demonstrates the supremacy of destiny (daiva).
कालविद्भिर्विनिर्णीतं पाण्डित्यं यस्य राघव ।
अनध्यापित एवासौ तज्ज्ञश्चेद्दैवमुत्तमम् ॥ १९ ॥
kālavidbhirvinirṇītaṃ pāṇḍityaṃ yasya rāghava ,
anadhyāpita evāsau tajjñaśceddaivamuttamam 19
19. kālavidbhiḥ vinirṇītam pāṇḍityam yasya rāghava
anadhyāpitaḥ eva asau tatjñaḥ cet daivam uttamam
19. rāghava,
yasya pāṇḍityam kālavidbhiḥ vinirṇītam,
asau anadhyāpitaḥ eva tatjñaḥ cet,
tat daivam uttamam
19. O Rāghava, if someone, whose scholarship has been ascertained by chronologers, is indeed a knower of that (i.e., learned) even though untaught, then that truly demonstrates the supremacy of destiny (daiva).
विश्वामित्रेण मुनिना दैवमुत्सृज्य दूरतः ।
पौरुषेणैव संप्राप्तं ब्राह्मण्यं राम नान्यथा ॥ २० ॥
viśvāmitreṇa muninā daivamutsṛjya dūrataḥ ,
pauruṣeṇaiva saṃprāptaṃ brāhmaṇyaṃ rāma nānyathā 20
20. viśvāmitreṇa muninā daivam utsṛjya dūrataḥ
pauruṣeṇa eva samprāptam brāhmaṇyam rāma na anyathā
20. rāma,
muninā viśvāmitreṇa daivam dūrataḥ utsṛjya,
pauruṣeṇa eva brāhmaṇyam samprāptam na anyathā
20. O Rāma, the sage Viśvāmitra attained the state of Brahmanhood (brāhmaṇyam) solely through human effort (pauruṣa), having completely set destiny (daiva) aside, and not otherwise.
अस्माभिरपरै राम पुरुषैर्मुनितां गतैः ।
पौरुषेणैव संप्राप्ता चिरं गगनगामिता ॥ २१ ॥
asmābhiraparai rāma puruṣairmunitāṃ gataiḥ ,
pauruṣeṇaiva saṃprāptā ciraṃ gaganagāmitā 21
21. asmābhiḥ aparaiḥ rāma puruṣaiḥ munitām gataiḥ
pauruṣeṇa eva samprāptā ciram gaganagāmitā
21. rāma,
asmābhiḥ aparaiḥ munitām gataiḥ puruṣaiḥ pauruṣeṇa eva ciram gaganagāmitā samprāptā
21. O Rāma, by us and by other men who have attained the state of sagehood, the ability to move in the sky (gaganagāmitā) has been achieved through human effort (pauruṣa) alone, and this for a long time.
उत्साद्य देवसंघातं चक्रुस्त्रिभुवनोदरे ।
पौरुषेणैव यत्नेन साम्राज्यं दानवेश्वराः ॥ २२ ॥
utsādya devasaṃghātaṃ cakrustribhuvanodare ,
pauruṣeṇaiva yatnena sāmrājyaṃ dānaveśvarāḥ 22
22. utsādya devasaṃghātam cakruḥ tribhuvanodare
pauruṣeṇa eva yatnena sāmrājyam dānaveśvarāḥ
22. dānaveśvarāḥ devasaṃghātam utsādya pauruṣeṇa
eva yatnena tribhuvanodare sāmrājyam cakruḥ
22. The lords of the danavas, having destroyed the multitude of gods, established their empire within the three worlds solely through their valor and effort.
आलूनशीर्णमाभोगि जगदाजह्रुरोजसा ।
पौरुषेणैव यत्नेन दानवेभ्यः सुरेश्वराः ॥ २३ ॥
ālūnaśīrṇamābhogi jagadājahrurojasā ,
pauruṣeṇaiva yatnena dānavebhyaḥ sureśvarāḥ 23
23. ālūnaśīrṇam ābhogi jagat ājahruḥ ojasā
pauruṣeṇa eva yatnena dānavebhyaḥ sureśvarāḥ
23. sureśvarāḥ dānavebhyaḥ pauruṣeṇa eva yatnena
ojasā ālūnaśīrṇam ābhogi jagat ājahruḥ
23. The lords of the gods (sureśvarāḥ) seized the all-encompassing world, which had become torn and withered, from the danavas, solely through their power, valor, and effort.
राम पौरुषयुक्त्या च सलिलं धार्यतेऽनया ।
चिरं करण्डके चारु न दैवं तत्र कारणम् ॥ २४ ॥
rāma pauruṣayuktyā ca salilaṃ dhāryate'nayā ,
ciraṃ karaṇḍake cāru na daivaṃ tatra kāraṇam 24
24. rāma pauruṣayuktyā ca salilam dhāryate anayā
ciram karaṇḍake cāru na daivam tatra kāraṇam
24. rāma anayā pauruṣayuktyā ca cāru salilam karaṇḍake ciram dhāryate,
tatra daivam na kāraṇam
24. O Rama, water is held properly in this container for a long time by means of human effort and skill; destiny (daivam) is not the cause of that.
भरणादानसंरम्भविभ्रमश्रमभूमिषु ।
शक्तता दृश्यते राम न दैवस्यौषधेरिव ॥ २५ ॥
bharaṇādānasaṃrambhavibhramaśramabhūmiṣu ,
śaktatā dṛśyate rāma na daivasyauṣadheriva 25
25. bharaṇādānasaṃrambhavibhramaśramabhūmiṣu
śaktatā dṛśyate rāma na daivasya auṣadheḥ iva
25. rāma bharaṇa ādāna saṃrambha vibhrama śrama bhūmiṣu śaktatā dṛśyate,
daivasya auṣadheḥ iva na
25. O Rama, capability (śaktatā) is demonstrated in the spheres of maintaining, acquiring, striving, wandering, and toiling; it is not, however, like destiny (daiva) or medicine.
सकलकारणकार्यविवर्जितं निजविकल्पवशादुपकल्पितम् ।
त्वमनपेक्ष्य हि दैवमसन्मयं श्रय शुभाशय पौरुषमुत्तमम् ॥ २६ ॥
sakalakāraṇakāryavivarjitaṃ nijavikalpavaśādupakalpitam ,
tvamanapekṣya hi daivamasanmayaṃ śraya śubhāśaya pauruṣamuttamam 26
26. sakala-kāraṇa-kārya-vivarjitam
nija-vikalpa-vaśāt upakalpitam tvam
anapekṣya hi daivam asan-mayam
śraya śubhāśaya pauruṣam uttamam
26. śubhāśaya tvam sakala-kāraṇa-kārya-vivarjitam
nija-vikalpa-vaśāt
upakalpitam asan-mayam daivam hi
anapekṣya uttamam pauruṣam śraya
26. O pure-minded one, you should indeed disregard fate (daiva), which is devoid of all causes and effects, merely imagined by one's own mental constructs, and unreal. Instead, resort to excellent human exertion (pauruṣa).

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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 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)

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 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