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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-66

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श्रीवसिष्ठ उवाच ।
एवमेकं परं वस्तु राम नानात्वमेत्यलम् ।
नानात्वमिव संजातं दीपाद्दीपशतं यथा ॥ १ ॥
śrīvasiṣṭha uvāca ,
evamekaṃ paraṃ vastu rāma nānātvametyalam ,
nānātvamiva saṃjātaṃ dīpāddīpaśataṃ yathā 1
1. śrīvasiṣṭhaḥ uvāca evam ekam param vastu rāma nānātvam
etya alam nānātvam iva saṃjātam dīpāt dīpaśatam yathā
1. śrīvasiṣṭhaḥ uvāca rāma yathā
dīpāt dīpaśatam saṃjātam iva
evam ekam param vastu alam nānātvam
etya nānātvam iva saṃjātam
1. Śrī Vasiṣṭha said: O Rāma, just as a hundred lamps arise from a single lamp, in the same way, the one supreme reality (vastu), having fully attained manifoldness, appears as if born into diverse forms.
यथाभूतमसद्रूपमात्मानं यदि पश्यति ।
विचार्यतेऽन्तस्तदनुभावहीनं न शोचति ॥ २ ॥
yathābhūtamasadrūpamātmānaṃ yadi paśyati ,
vicāryate'ntastadanubhāvahīnaṃ na śocati 2
2. yathābhūtam asadrūpam ātmānam yadi paśyati
vicāryate antaḥ tat anubhāvahīnam na śocati
2. yadi ātmānam yathābhūtam asadrūpam paśyati,
antaḥ vicāryate,
tat anubhāvahīnam na śocati
2. If one perceives the self (ātman) as it truly is - as having an unreal form - and this is internally contemplated, then, being devoid of [illusory] experience, one does not grieve.
चित्तमात्रं नरस्तस्मिन्गते शान्तमिदं जगत् ।
उपानद्गूढपादस्य ननु चर्मास्तृतैव भूः ॥ ३ ॥
cittamātraṃ narastasmingate śāntamidaṃ jagat ,
upānadgūḍhapādasya nanu carmāstṛtaiva bhūḥ 3
3. cittamātram naraḥ tasmin gate śāntam idam jagat
upānat gūḍhapādasya nanu carma āstṛtā eva bhūḥ
3. naraḥ cittamātram (bhavati).
tasmin gate,
idam jagat śāntam (bhavati).
nanu,
upānat gūḍhapādasya,
bhūḥ carma eva āstṛtā (bhavati).
3. A person is merely mind. When that mind has ceased, this entire world becomes peaceful. Indeed, for someone whose feet are covered by shoes, the whole earth is, as it were, covered with leather.
पत्रमात्रादृते नान्यत्कदल्या विद्यते यथा ।
भ्रममात्रादृते नान्यज्जगतो विद्यते तथा ॥ ४ ॥
patramātrādṛte nānyatkadalyā vidyate yathā ,
bhramamātrādṛte nānyajjagato vidyate tathā 4
4. patramātrāt ṛte na anyat kadalyāḥ vidyate yathā
bhramamātrāt ṛte na anyat jagataḥ vidyate tathā
4. yathā kadalyāḥ patramātrāt ṛte na anyat vidyate,
tathā jagataḥ bhramamātrāt ṛte na anyat vidyate
4. Just as nothing other than mere leaves is found in a banana plant, similarly, nothing other than mere illusion exists in the world.
जायते बालतामेति यौवनं वार्धकं ततः ।
मृतिं स्वर्गं च नरकं भ्रमाच्चेतो हि नृत्यति ॥ ५ ॥
jāyate bālatāmeti yauvanaṃ vārdhakaṃ tataḥ ,
mṛtiṃ svargaṃ ca narakaṃ bhramācceto hi nṛtyati 5
5. jāyate bālatām eti yauvanaṃ vārdhakaṃ tataḥ
mṛtiṃ svargaṃ ca narakaṃ bhramāt cetaḥ hi nṛtyati
5. bālatām jāyate yauvanaṃ eti vārdhakaṃ tataḥ
mṛtiṃ svargaṃ ca narakaṃ hi bhramāt cetaḥ nṛtyati
5. Childhood arises, youth arrives, and then old age follows. After that, one experiences death, heaven, and hell. Indeed, the mind dances through these cycles due to delusion.
विचित्रबुद्बुदोल्लासे स्वात्मनो व्यतिरेकिणि ।
यथा सुरायाः सामर्थ्यं तथा चित्तस्य संसृतौ ॥ ६ ॥
vicitrabudbudollāse svātmano vyatirekiṇi ,
yathā surāyāḥ sāmarthyaṃ tathā cittasya saṃsṛtau 6
6. vicitrabudbudollāse svātmanaḥ vyatirekiṇi yathā
surāyāḥ sāmarthyam tathā cittasya saṃsṛtau
6. yathā surāyāḥ sāmarthyam vicitrabudbudollāse
svātmanaḥ vyatirekiṇi tathā cittasya saṃsṛtau
6. Just as the intoxicating power of liquor manifests in the wondrous effulgence of its bubbles, distinct from its true essence, so too is the mind's capacity within the cycle of rebirth (saṃsāra).
यथा द्वित्वं शशाङ्कादौ पश्यत्यक्षिमलाविलम् ।
चिच्चेतनकलाक्रान्ता तथैव परमात्मनि ॥ ७ ॥
yathā dvitvaṃ śaśāṅkādau paśyatyakṣimalāvilam ,
ciccetanakalākrāntā tathaiva paramātmani 7
7. yathā dvitvam śaśāṅkādau paśyati akṣimalāvilam
cit cetanakalākrāntā tathā eva paramātmani
7. yathā akṣimalāvilam śaśāṅkādau dvitvam paśyati
tathā eva cetanakalākrāntā cit paramātmani
7. Just as one perceives a double image in the moon or other objects when the eyes are afflicted by impurity, so too Pure Consciousness (cit), when overcome by the activity of consciousness, perceives [duality or separateness] in the Supreme Self (paramātman).
यथा मदवशाद्भ्रान्तान्क्षीबः पश्यति पादपान् ।
तथा चेतनविक्षुब्धान्संसारांश्चित्प्रपश्यति ॥ ८ ॥
yathā madavaśādbhrāntānkṣībaḥ paśyati pādapān ,
tathā cetanavikṣubdhānsaṃsārāṃścitprapaśyati 8
8. yathā madavaśāt bhrāntān kṣībaḥ paśyati pādapān
tathā cetanavikṣubdhān saṃsārān cit prapaśyati
8. yathā kṣībaḥ madavaśāt pādapān bhrāntān paśyati
tathā cit cetanavikṣubdhān saṃsārān prapaśyati
8. Just as an intoxicated person (kṣība) perceives trees as deluded or distorted due to the influence of intoxication, so too Pure Consciousness (cit) perceives the cycles of rebirth (saṃsāras) as agitated by the perturbation of consciousness.
यथा लीलाभ्रमाद्बालाः कुम्भकृच्चक्रवज्जगत् ।
भ्रान्तं पश्यन्ति चित्तात्तु विद्धि दृश्यं तथैव हि ॥ ९ ॥
yathā līlābhramādbālāḥ kumbhakṛccakravajjagat ,
bhrāntaṃ paśyanti cittāttu viddhi dṛśyaṃ tathaiva hi 9
9. yathā līlābhramāt bālāḥ kumbhakṛt cakravat jagat |
bhrāntam paśyanti cittāt tu viddhi dṛśyam tathā eva hi ||
9. yathā bālāḥ līlābhramāt kumbhakṛt cakravat jagat bhrāntam paśyanti,
tu tathā eva hi cittāt dṛśyam viddhi.
9. Just as children, through playful spinning, perceive the world (jagat) as whirling like a potter's wheel, know that the visible (dṛśyam) likewise manifests precisely from the mind (citta).
यदा चिच्चेतति द्वित्वं तदा द्वैतैक्यविभ्रमः ।
यदा न चेतति द्वैतं तदा द्वैतैक्ययोः क्षयः ॥ १० ॥
yadā ciccetati dvitvaṃ tadā dvaitaikyavibhramaḥ ,
yadā na cetati dvaitaṃ tadā dvaitaikyayoḥ kṣayaḥ 10
10. yadā cit cetati dvitvam tadā dvaitaikyavibhramaḥ |
yadā na cetati dvaitam tadā dvaitaikyayoḥ kṣayaḥ ||
10. yadā cit dvitvam cetati,
tadā dvaitaikyavibhramaḥ.
yadā dvaitam na cetati,
tadā dvaitaikyayoḥ kṣayaḥ.
10. When consciousness (cit) perceives twoness (dvitvam), then arises the delusion (vibhrama) of both duality and unity. When it does not perceive duality, then there is the cessation (kṣaya) of both duality and unity.
यच्चेत्यते तदितरद्व्यतिरिक्तं चितोऽस्ति न ।
किंचिन्नास्तीतिसंशान्त्या चितः शाम्यति चेतनं ॥ ११ ॥
yaccetyate taditaradvyatiriktaṃ cito'sti na ,
kiṃcinnāstītisaṃśāntyā citaḥ śāmyati cetanaṃ 11
11. yat cetyate tat itarat vyatiriktaṃ citaḥ asti na |
kiṃcit na asti iti saṃśāntyā citaḥ śāmyati cetanam ||
11. yat cetyate tat itarat citaḥ vyatiriktaṃ na asti.
kiṃcit na asti iti saṃśāntyā citaḥ cetanam śāmyati.
11. What is perceived is not different or distinct from consciousness (cit). By the perfect appeasement (saṃśānti) that "nothing (kiṃcit) exists," the act of perceiving (cetanam) in consciousness (cit) ceases.
चिद्धनेनैकतामेत्य यदा तिष्ठति निश्चलः ।
शाम्यन्व्यवहरन्वापि तदा संशान्त उच्यते ॥ १२ ॥
ciddhanenaikatāmetya yadā tiṣṭhati niścalaḥ ,
śāmyanvyavaharanvāpi tadā saṃśānta ucyate 12
12. yadā citghanena ekatām etya tiṣṭhati niścalaḥ |
śāmyan vyavaharan vā api tadā saṃśāntaḥ ucyate ||
12. yadā (saḥ) citghanena ekatām etya niścalaḥ tiṣṭhati,
tadā śāmyan vā api vyavaharan (saḥ) saṃśāntaḥ ucyate.
12. When one, having achieved identity with the dense mass of consciousness (citghana), remains unwavering, then, whether remaining inwardly calm (śāmyan) or engaging in worldly activities (vyavaharan), such a person is declared to be perfectly tranquil (saṃśānta).
तन्वी चेतयते चेत्यं घना चिन्नाङ्ग चेतति ।
अल्पक्षीबः क्षोभमेति घनक्षीबो हि शाम्यति ॥ १३ ॥
tanvī cetayate cetyaṃ ghanā cinnāṅga cetati ,
alpakṣībaḥ kṣobhameti ghanakṣībo hi śāmyati 13
13. tanvī cetayate cetyam ghanā cinnāṅga cetati
alpakṣībaḥ kṣobham eti ghanakṣībaḥ hi śāmyati
13. tanvī cetyam cetayate ghanā cinnāṅga cetati
alpakṣībaḥ kṣobham eti ghanakṣībaḥ hi śāmyati
13. Subtle consciousness perceives the perceivable. Profound consciousness perceives the formless (pure consciousness). A mind that is mildly restless experiences agitation, but a mind that is deeply absorbed indeed becomes tranquil.
चिद्धनैकप्रपातस्य रूढस्य परमे पदे ।
नैरात्म्यशून्यवेद्याद्यैः पर्यायैः कथनं भवेत् ॥ १४ ॥
ciddhanaikaprapātasya rūḍhasya parame pade ,
nairātmyaśūnyavedyādyaiḥ paryāyaiḥ kathanaṃ bhavet 14
14. ciddhanaikaprapātasya rūḍhasya parame pade
nairātmyashūnyavedyādyaiḥ paryāyaiḥ kathanaṁ bhavet
14. parame pade rūḍhasya ciddhanaikaprapātasya
nairātmyashūnyavedyādyaiḥ paryāyaiḥ kathanaṁ bhavet
14. For that which is established in the supreme state (paramam padam) as the singular manifestation of profound consciousness, its description would occur through various terms like 'selflessness (nairātmya)', 'void', and 'the knowable'.
चिच्चेतनेन चेत्यत्वमेत्येवं पश्यति भ्रमम् ।
जातो जीवामि पश्यामि संसरामीत्यसन्मयम् ॥ १५ ॥
ciccetanena cetyatvametyevaṃ paśyati bhramam ,
jāto jīvāmi paśyāmi saṃsarāmītyasanmayam 15
15. cit cetanena cetyatvam eti evam paśyati bhramam
jātaḥ jīvāmi paśyāmi saṁsarāmi iti asat-mayam
15. cit cetanena cetyatvam eti evam asanmayam bhramam
paśyati "jātaḥ jīvāmi paśyāmi saṁsarāmi" iti
15. Through the act of perceiving, consciousness attains objectivity and thus observes the unreal (asanmaya) delusion (bhrama) that manifests as 'I am born, I live, I see, I experience the cycle of transmigration (saṃsāra)'.
स्वभावाद्व्यतिरिक्तं तु न चित्तस्यास्ति चेतनम् ।
स्पन्दादृते यथा वायोरन्तः किं नाम चेत्यते ॥ १६ ॥
svabhāvādvyatiriktaṃ tu na cittasyāsti cetanam ,
spandādṛte yathā vāyorantaḥ kiṃ nāma cetyate 16
16. svabhāvāt vyatiriktam tu na cittasya asti cetanam
spandāt ṛte yathā vāyoḥ antaḥ kim nāma cetyate
16. cittasya cetanam svabhāvāt vyatiriktam tu na asti
yathā vāyoḥ spandāt ṛte antaḥ kim nāma cetyate
16. Indeed, the mind's (citta) perception (cetana) is not distinct from its intrinsic nature (svabhāva). Just as, apart from its pulsation (spanda), what can possibly be perceived within the wind?
चेत्यत्वं संभवत्येवं किंचिद्यच्चेत्यते चिता ।
रज्जुसर्पभ्रमाभासं तमविद्याभ्रमं विदुः ॥ १७ ॥
cetyatvaṃ saṃbhavatyevaṃ kiṃcidyaccetyate citā ,
rajjusarpabhramābhāsaṃ tamavidyābhramaṃ viduḥ 17
17. cetyatvam saṃbhavati evam kiṃcit yat cetyate citā
rajju-sarpa-bhrama-ābhāsam tam avidyā-bhramaṃ viduḥ
17. evam citā yat kiṃcit cetyate,
(tat) cetyatvam saṃbhavati.
rajju-sarpa-bhrama-ābhāsam tam avidyā-bhramaṃ viduḥ.
17. Whatever is perceived by consciousness (citā) thus attains the state of an object. They know that (object-state), which appears like the delusion of a rope-snake, to be the delusion of ignorance (avidyā).
संविन्मात्रचिकित्स्येऽस्मिन्व्याधौ संसारनामनि ।
चित्तमात्रपरिस्पन्दे संरम्भो न च किंचन ॥ १८ ॥
saṃvinmātracikitsye'sminvyādhau saṃsāranāmani ,
cittamātraparispande saṃrambho na ca kiṃcana 18
18. saṃvit-mātra-cikitsye asmin vyādhau saṃsāra-nāmani
citta-mātra-parispande saṃrambhaḥ na ca kiṃcana
18. asmin saṃsāra-nāmani vyādhau,
(yaḥ) saṃvit-mātra-cikitsye (asti),
(yaḥ) citta-mātra-parispande (ca asti),
kiṃcana saṃrambhaḥ na (asti).
18. In this disease called transmigration (saṃsāra), which is curable by mere consciousness (saṃvit) and is nothing more than a movement of the mind (citta), there is no place for any great agitation or struggle.
यदि सर्वं परित्यज्य तिष्ठस्युत्क्रान्तवासनः ।
अमुनैव निमेषेण तन्मुक्तोऽसि न संशयः ॥ १९ ॥
yadi sarvaṃ parityajya tiṣṭhasyutkrāntavāsanaḥ ,
amunaiva nimeṣeṇa tanmukto'si na saṃśayaḥ 19
19. yadi sarvam parityajya tiṣṭhasi utkrānta-vāsanaḥ
amunā eva nimeṣeṇa tat muktaḥ asi na saṃśayaḥ
19. yadi sarvam parityajya utkrānta-vāsanaḥ tiṣṭhasi,
tat amunā eva nimeṣeṇa muktaḥ asi,
na saṃśayaḥ.
19. If you abandon everything and remain free from all latent tendencies (vāsana), then you are liberated in that very instant, without a doubt.
यथा रज्ज्वां भुजङ्गाभा विनश्यत्येव वीक्षणात् ।
संविन्मात्रविवर्तेन नश्यत्येव हि संसृतिः ॥ २० ॥
yathā rajjvāṃ bhujaṅgābhā vinaśyatyeva vīkṣaṇāt ,
saṃvinmātravivartena naśyatyeva hi saṃsṛtiḥ 20
20. yathā rajjvāṃ bhujaṅga-ābhā vinaśyati eva vīkṣaṇāt
saṃvit-mātra-vivartena naśyati eva hi saṃsṛtiḥ
20. yathā rajjvāṃ bhujaṅga-ābhā vīkṣaṇāt eva vinaśyati,
hi (tathā) saṃsṛtiḥ saṃvit-mātra-vivartena eva naśyati.
20. Just as the appearance of a snake in a rope disappears simply by looking at it, so too does the cycle of transmigration (saṃsṛti) certainly perish through the manifestation of pure consciousness (saṃvit).
यत्राभिलाषस्तन्नूनं संत्यज्य स्थीयते यदि ।
प्राप्त एवाङ्ग तन्मोक्षः किमेतावति दुष्करम् ॥ २१ ॥
yatrābhilāṣastannūnaṃ saṃtyajya sthīyate yadi ,
prāpta evāṅga tanmokṣaḥ kimetāvati duṣkaram 21
21. yatra abhilāṣaḥ tat nūnam saṃtyajya sthīyate yadi
prāptaḥ eva aṅga tat mokṣaḥ kim etāvati duṣkaram
21. aṅga yadi yatra abhilāṣaḥ tat nūnam saṃtyajya
sthīyate eva tat mokṣaḥ prāptaḥ kim etāvati duṣkaram
21. O dear one, if one certainly remains by abandoning that towards which one has desire, then that final liberation (mokṣa) is indeed attained. What is so difficult about this?
अपि प्राणांस्तृणमिव जयन्तीह महाशयाः ।
यत्राभिलाषस्तन्मात्रत्यागे कृपणता कथम् ॥ २२ ॥
api prāṇāṃstṛṇamiva jayantīha mahāśayāḥ ,
yatrābhilāṣastanmātratyāge kṛpaṇatā katham 22
22. api prāṇān tṛṇam iva jayanti iha mahāśayāḥ
yatra abhilāṣaḥ tat mātra tyāge kṛpaṇatā katham
22. iha mahāśayāḥ api prāṇān tṛṇam iva jayanti
yatra abhilāṣaḥ tat mātra tyāge kṛpaṇatā katham
22. Here, great-souled individuals easily overcome (treat as nothing) even their own lives as if they were grass. So, how can there be any reluctance or difficulty in merely giving up that towards which one has desire?
यत्राभिलाषस्तत्त्यक्त्वा चेतसा निरवग्रहम् ।
प्राप्तं कर्मेन्द्रियैर्गृह्णस्त्यजन्नष्टं च तिष्ठ भोः ॥ २३ ॥
yatrābhilāṣastattyaktvā cetasā niravagraham ,
prāptaṃ karmendriyairgṛhṇastyajannaṣṭaṃ ca tiṣṭha bhoḥ 23
23. yatra abhilāṣaḥ tat tyaktvā cetasā niravagraham prāptam
karmendriyaiḥ gṛhṇan tyajan naṣṭam ca tiṣṭha bhoḥ
23. bhoḥ yatra abhilāṣaḥ tat tyaktvā cetasā niravagraham
karmendriyaiḥ prāptam gṛhṇan naṣṭam ca tyajan tiṣṭha
23. O dear one, remain (content) by abandoning that towards which you have desire, with an unrestrained mind, accepting what comes through your organs of action, and giving up what is lost.
यथा करतले बिल्वं यथा वा पर्वतः पुरः ।
प्रत्यक्षमेव तस्यालमजत्वं परमात्मनः ॥ २४ ॥
yathā karatale bilvaṃ yathā vā parvataḥ puraḥ ,
pratyakṣameva tasyālamajatvaṃ paramātmanaḥ 24
24. yathā karatale bilvam yathā vā parvataḥ puraḥ
pratyakṣam eva tasya alam ajatvam paramātmanaḥ
24. yathā karatale bilvam yathā vā parvataḥ puraḥ
tasya paramātmanaḥ ajatvam pratyakṣam eva alam
24. Just as a bael fruit (bilva) held in the palm of one's hand, or a mountain directly before one, is clearly visible, so too the unborn nature of the supreme Self (paramātman) is directly evident. This much is sufficient proof.
आत्मैव भाति जगदित्युदितस्तरङ्गैः कल्पान्त एक इव वारिधिरप्रमेयः ।
ज्ञातः स एव हि ददाति विमोक्षसिद्धिं त्वज्ञात एव मनसे चिरबन्धनाय ॥ २५ ॥
ātmaiva bhāti jagadityuditastaraṅgaiḥ kalpānta eka iva vāridhiraprameyaḥ ,
jñātaḥ sa eva hi dadāti vimokṣasiddhiṃ tvajñāta eva manase cirabandhanāya 25
25. ātman eva bhāti jagat iti uditaḥ taraṅgaiḥ
kalpa-ante ekaḥ iva vāridhiḥ aprameyaḥ
jñātaḥ saḥ eva hi dadāti vimokṣa-siddhim
tu ajñātaḥ eva manase cira-bandhanāya
25. iti uditaḥ,
kalpa-ante taraṅgaiḥ ekaḥ aprameyaḥ vāridhiḥ iva,
ātman eva jagat bhāti.
saḥ eva hi jñātaḥ vimokṣa-siddhim dadāti; tu ajñātaḥ eva manase cira-bandhanāya (bhavati).
25. The Self (ātman) alone shines as this world, as declared, like an immeasurable, singular ocean manifesting with its waves at the end of a cosmic cycle (kalpa). When this Self (ātman) is known, it indeed bestows the perfection of liberation (mokṣa); but when it remains unknown, it only leads to the mind's perpetual bondage.

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 (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 (current chapter) 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