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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-93

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श्रीवसिष्ठ उवाच ।
इति मे भगवता पूर्वमुक्तं तदेतदद्य तुभ्यं कथितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti me bhagavatā pūrvamuktaṃ tadetadadya tubhyaṃ kathitam 1
1. śrīvasiṣṭhaḥ uvāca iti me bhagavatā pūrvam
uktam tat etat adya tubhyam kathitam
1. śrīvasiṣṭhaḥ uvāca iti me bhagavatā pūrvam
uktam tat etat adya tubhyam kathitam
1. Śrī Vasiṣṭha said: What was previously spoken to me by the revered one, that very thing has now been narrated to you.
तस्मादनाख्यानाद्ब्रह्मणः सर्वतः सर्वमनाख्यानमुत्पद्यते
स्वयमेव तद्धनतां प्राप्य मनः संपद्यते ॥ २ ॥
tasmādanākhyānādbrahmaṇaḥ sarvataḥ sarvamanākhyānamutpadyate
svayameva taddhanatāṃ prāpya manaḥ saṃpadyate 2
2. tasmāt anākhyānāt brahmaṇaḥ sarvataḥ sarvam anākhyānam
utpadyate svayam eva tat ghanatām prāpya manaḥ sampadyate
2. tasmāt anākhyānāt brahmaṇaḥ sarvataḥ sarvam anākhyānam
svayam eva utpadyate tat ghanatām prāpya manaḥ sampadyate
2. From that indescribable (brahman), all that is unmanifested arises spontaneously. Having attained a condensed state, that (unmanifested) then becomes the mind.
तन्मनस्तन्मात्रकल्पनपूर्वकसन्निवेशं भवति ततस्तैजसः
पुरुषः संपद्यते सोऽयं ब्रह्मेत्यात्मनि नाम कृतवान् ॥ ३ ॥
tanmanastanmātrakalpanapūrvakasanniveśaṃ bhavati tatastaijasaḥ
puruṣaḥ saṃpadyate so'yaṃ brahmetyātmani nāma kṛtavān 3
3. tat manaḥ tanmātra-kalpana-pūrvaka-sanniveśam
bhavati tataḥ
taijasaḥ puruṣaḥ sampadyate saḥ
ayam brahmā iti ātmani nāma kṛtavān
3. tat manaḥ tanmātra-kalpana-pūrvaka-sanniveśam
bhavati tataḥ
taijasaḥ puruṣaḥ sampadyate saḥ
ayam ātmani brahmā iti nāma kṛtavān
3. That mind assumes a structure based on the prior conceptualization of subtle elements (tanmātras). From that, the radiant (taijasa) cosmic person (puruṣa) comes into being. He gave himself the name Brahmā (brahman).
तेन राम योऽयं परमेष्ठी
तन्मनस्तत्त्वं विद्धि ॥ ४ ॥
tena rāma yo'yaṃ parameṣṭhī
tanmanastattvaṃ viddhi 4
4. tena rāma yaḥ ayam parameṣṭhī
tat manas tattvam viddhi
4. tena rāma yaḥ ayam parameṣṭhī
tat manas tattvam viddhi
4. Therefore, O Rāma, know that this very supreme being (Parameṣṭhī) is the principle of mind.
समनस्तत्त्वाकारो भगवानब्रह्मा
संकल्पमयत्वाद्यदेव संकल्पयति तदेव पश्यति ॥ ५ ॥
samanastattvākāro bhagavānabrahmā
saṃkalpamayatvādyadeva saṃkalpayati tadeva paśyati 5
5. samanastattvākāraḥ bhagavān abrahma saṃkalpamayatvāt
yad eva saṃkalpayati tad eva paśyati
5. samanastattvākāraḥ bhagavān abrahma saṃkalpamayatvāt
yad eva saṃkalpayati tad eva paśyati
5. The Blessed Lord (Bhagavān), whose form is the mind-principle (manas-tattva), is not Brahmā (the creator deity). Due to His nature being characterized by will (saṃkalpa), whatever He wills, that very thing He perceives.
ततस्तेनेयमविद्या परिकल्पिता अनात्मन्यात्माभिमानमयीति तेन
ब्रह्मणा गिरितृणजलधिमयमिदं क्रमेण जगत्परिकल्पितम् ॥ ६ ॥
tatasteneyamavidyā parikalpitā
anātmanyātmābhimānamayīti tena
brahmaṇā giritṛṇajaladhimayamidaṃ
krameṇa jagatparikalpitam 6
6. tatas tena iyam avidyā parikalpitā
anātmani ātma-abhimāna-mayī iti
tena brahmaṇā giri-tṛṇa-jaladhi-mayam
idam krameṇa jagat parikalpitam
6. tatas tena iyam avidyā anātmani ātma-abhimāna-mayī iti parikalpitā.
tena brahmaṇā idam jagat giri-tṛṇa-jaladhi-mayam krameṇa parikalpitam.
6. Thereafter, by Him, this ignorance (avidyā) was conceived, characterized by the identification of the self (ātman) with the non-self (anātman). By that (same) ultimate reality (brahman), this world, consisting of mountains, grass, and oceans, was gradually created.
इत्थं क्रमेण ब्रह्मतत्त्वादियमागता
सृष्टिरन्यत एवागतेयमिति लक्ष्यते ॥ ७ ॥
itthaṃ krameṇa brahmatattvādiyamāgatā
sṛṣṭiranyata evāgateyamiti lakṣyate 7
7. ittham krameṇa brahmatattvāt iyam āgatā
sṛṣṭiḥ anyata eva āgatā iyam iti lakṣyate
7. ittham krameṇa iyam sṛṣṭiḥ brahmatattvāt āgatā.
iyam anyata eva āgatā iti lakṣyate.
7. Thus, in due order, this creation has emerged from the principle of Brahman (brahman). Yet, it appears as if this (creation) has indeed come from some other source.
तस्मात्सर्वपदार्थानां त्रैलोक्योदरवर्तिनाम् ।
उत्पत्तिर्ब्रह्मणो राम तरङ्गाणामिवार्णवात् ॥ ८ ॥
tasmātsarvapadārthānāṃ trailokyodaravartinām ,
utpattirbrahmaṇo rāma taraṅgāṇāmivārṇavāt 8
8. tasmāt sarvapadārthānām trailokyodaravartinām
utpattiḥ brahmaṇaḥ rāma taraṅgāṇām iva arṇavāt
8. rāma tasmāt trailokyodaravartinām sarvapadārthānām
utpattiḥ brahmaṇaḥ taraṅgāṇām arṇavāt iva
8. Therefore, O Rāma, the origin of all entities residing within the three worlds is from Brahman (brahman), just as waves arise from the ocean.
य एवमनुत्पन्ने जगति या ब्रह्मणश्चिन्मनोरूपिणी
साहंकारे परिकल्प्य ब्रह्म ब्रह्मतामेति ॥ ९ ॥
ya evamanutpanne jagati yā brahmaṇaścinmanorūpiṇī
sāhaṃkāre parikalpya brahma brahmatāmeti 9
9. ya evam anutpanne jagati yā brahmaṇaḥ cin-manorūpiṇī
sā ahaṃkāre parikalpya brahma brahmatām eti
9. ya evam anutpanne jagati brahmaṇaḥ yā cin-manorūpiṇī
sā ahaṃkāre parikalpya brahma brahmatām eti
9. Indeed, when the world is unmanifested, that which is the consciousness-mind-form (*cin-manorūpiṇī*) of Brahman, that divine power (śakti), by being conceived with ego (ahaṃkāra), attains the state of Brahman (brahman).
यास्त्वन्याश्चिच्छक्तयः
सर्वशक्तेरभिन्ना एव कल्प्यन्ते ॥ १० ॥
yāstvanyāścicchaktayaḥ
sarvaśakterabhinnā eva kalpyante 10
10. yāḥ tu anyāḥ cit-śaktayaḥ
sarva-śakteḥ abhinnāḥ eva kalpyante
10. tu anyāḥ cit-śaktayaḥ sarva-śakteḥ
abhinnāḥ eva kalpyante
10. But those other consciousness-powers (śakti) are indeed considered non-different from the all-power (śakti).
जगति स्फारतां नीते पितामहरूपेण
मनसा समुल्लसन्ति ॥ ११ ॥
jagati sphāratāṃ nīte pitāmaharūpeṇa
manasā samullasanti 11
11. jagatī sphāratām nīte
pitāmaha-rūpeṇa manasā samullasanti
11. jagatī sphāratām nīte
pitāmaha-rūpeṇa manasā samullasanti
11. When the world has attained manifestation (expansion), they (the divine powers) shine forth by means of the mind (manas) in the form of the grandfather (Brahmā).
एते सहस्रशोऽपि परिवर्तमानजीवा
उच्यन्ते ॥ १२ ॥
ete sahasraśo'pi
parivartamānajīvā ucyante 12
12. ete sahasraśaḥ api
parivartamāna-jīvāḥ ucyante
12. ete api sahasraśaḥ
parivartamāna-jīvāḥ ucyante
12. These (individual divine powers), even in thousands, are called transmigrating souls (jīva).
तेऽभ्युत्थिता एव चिन्नभसो नभसि तन्मात्रैरावलिता
गगनपवनान्तर्वर्तिनश्चतुर्दशविधा ये भूतजातमध्यतयाभ्यासे
तिष्ठन्ति तस्या एव प्राणशक्तिद्वारेण प्रविश्य
शरीरं स्थावरं जंगमं वापि बीजतां गच्छन्ति ॥ १३ ॥
te'bhyutthitā eva cinnabhaso nabhasi tanmātrairāvalitā
gaganapavanāntarvartinaścaturdaśavidhā ye bhūtajātamadhyatayābhyāse
tiṣṭhanti tasyā eva prāṇaśaktidvāreṇa praviśya
śarīraṃ sthāvaraṃ jaṃgamaṃ vāpi bījatāṃ gacchanti 13
13. te abhyutthitāḥ eva citnabhasaḥ nabhasi tanmātraiḥ āvalitāḥ
gagana-pavana-antarvartinaḥ caturdaśa-vidhāḥ ye bhūtajātamadhyatayā
abhyāse tiṣṭhanti tasyāḥ eva prāṇaśakti-dvāreṇa
praviśya śarīram sthāvaram jaṅgamam vā api bījatām gacchanti
13. ye te citnabhasaḥ nabhasi abhyutthitāḥ eva tanmātraiḥ āvalitāḥ
gagana-pavana-antarvartinaḥ caturdaśa-vidhāḥ bhūtajātamadhyatayā
abhyāse tiṣṭhanti tasyāḥ eva prāṇaśakti-dvāreṇa
praviśya sthāvaram jaṅgamam vā api śarīram bījatām gacchanti
13. They, having manifested from the ether of consciousness (cit-nabhas) within the cosmic ether (nabhas), are enveloped by subtle elements (tanmātras) and dwell within space and air. These fourteen types of entities, which abide as the fundamental substratum amidst all created beings, then enter either a stationary or a mobile body through the gateway of that very life-force (prāṇa-śakti), thereby becoming its seed.
तदनु योनितो जगति जायन्ते तदनु
काकतालीययोगेनोत्पन्नवासनाप्रवाहानुरूपकर्मफलभागिनो भवन्ति ॥ १४ ॥
tadanu yonito jagati jāyante tadanu
kākatālīyayogenotpannavāsanāpravāhānurūpakarmaphalabhāgino bhavanti 14
14. tadanu yonitaḥ jagati jāyante tadanu kākatālīya-yogena
utpanna-vāsanā-pravāha-anurūpa-karma-phala-bhāginaḥ bhavanti
14. tadanu yonitaḥ jagati jāyante tadanu kākatālīya-yogena
utpanna-vāsanā-pravāha-anurūpa-karma-phala-bhāginaḥ bhavanti
14. Thereafter, they are born into the world from various wombs. Subsequently, by accidental coincidence (kākatālīya-yoga), they become partakers of the fruits of actions (karma) in accordance with the flow of latent impressions (vāsanā) that have manifested.
ततः कर्मरज्जुभिर्वासनावलिताभिर्बद्धशरीरा
भ्रमन्तः प्रोत्पतन्ति च ॥ १५ ॥
tataḥ karmarajjubhirvāsanāvalitābhirbaddhaśarīrā
bhramantaḥ protpatanti ca 15
15. tataḥ karma-rajjubhiḥ vāsanā-āvalitābhiḥ
baddha-śarīrāḥ bhramantaḥ protpatanti ca
15. tataḥ vāsanā-āvalitābhiḥ karma-rajjubhiḥ
baddha-śarīrāḥ bhramantaḥ ca protpatanti
15. Consequently, their bodies are bound by the ropes of action (karma), which are themselves entwined with latent impressions (vāsanā). Thus, they wander and soar.
इच्छैवैता
भूतजातयः ॥ १६ ॥
icchaivaitā
bhūtajātayaḥ 16
16. icchā eva etāḥ
bhūtajātayaḥ
16. etāḥ bhūtajātayaḥ
icchā eva
16. These myriad forms of existence are, in fact, nothing but desire (icchā) itself.
काश्चिज्जनसहस्रान्ताः पतन्ति वनपर्णवत् ।
कर्मवात्या परिभ्रान्ता लुठन्ति गिरिकुक्षिषु ॥ १७ ॥
kāścijjanasahasrāntāḥ patanti vanaparṇavat ,
karmavātyā paribhrāntā luṭhanti girikukṣiṣu 17
17. kāścit jana-sahasra-antāḥ patanti vana-parṇa-vat |
karma-vātyā paribhrāntāḥ luṭhanti giri-kukṣiṣu ||
17. kāścit jana-sahasra-antāḥ vana-parṇa-vat patanti
karma-vātyā paribhrāntāḥ giri-kukṣiṣu luṭhanti
17. Some beings, whose journey spans thousands of existences, fall like leaves in a forest. Whirled about by the tempest of (karma) actions, they roll within the hollows of mountains.
अप्रमेयभवाः काश्चिच्चित्सत्ताज्ञानमोहिताः ।
चिरजाता भवन्तीह बहुकल्पशतान्यपि ॥ १८ ॥
aprameyabhavāḥ kāściccitsattājñānamohitāḥ ,
cirajātā bhavantīha bahukalpaśatānyapi 18
18. aprameya-bhavāḥ kāścit cit-sattā-jñāna-mohitāḥ |
cira-jātāḥ bhavanti iha bahu-kalpa-śatāni api ||
18. kāścit aprameya-bhavāḥ cit-sattā-jñāna-mohitāḥ
iha bahu-kalpa-śatāni api cira-jātāḥ bhavanti
18. Some beings, experiencing countless transmigrations (bhava), are deluded concerning the knowledge of their conscious reality (cit-sattā). They have existed for a very long time, even for hundreds of aeons, in this (cycle of existence).
काश्चित्कतिपयातीता मनोरमभवान्तराः ।
विहरन्ति जगत्यस्मिन्शुभकर्मपरायणाः ॥ १९ ॥
kāścitkatipayātītā manoramabhavāntarāḥ ,
viharanti jagatyasminśubhakarmaparāyaṇāḥ 19
19. kāścit katipaya-atītāḥ manorama-bhava-antarāḥ |
viharanti jagati asmin śubha-karma-parāyaṇāḥ ||
19. kāścit katipaya-atītāḥ manorama-bhava-antarāḥ
śubha-karma-parāyaṇāḥ asmin jagati viharanti
19. Some beings, having transcended a few (previous states), now dwell in charming (bhava) existences. Devoted to auspicious (karma) actions, they enjoy themselves in this world.
काश्चिद्विज्ञातविज्ञानाः परमेव पदं गताः ।
वातोद्भूताः पयोमध्यं सामुद्रा इव बिन्दवः ॥ २० ॥
kāścidvijñātavijñānāḥ parameva padaṃ gatāḥ ,
vātodbhūtāḥ payomadhyaṃ sāmudrā iva bindavaḥ 20
20. kāścit vijñāta-vijñānāḥ param eva padam gatāḥ |
vāta-udbhūtāḥ payas-madhyam sāmudrāḥ iva bindavaḥ ||
20. kāścit vijñāta-vijñānāḥ param padam eva gatāḥ
vāta-udbhūtāḥ sāmudrāḥ bindavaḥ iva payas-madhyam (gatāḥ)
20. Some beings, who have realized supreme knowledge, have indeed attained the highest state (param padam) of liberation (mokṣa). They are like oceanic drops, lifted by the wind, returning to the midst of the waters.
उत्पत्तिः सर्वजीवानामितीह ब्रह्मणः पदात् ।
आविर्भावतिरोभावभङ्गुरा भवभाविनी ॥ २१ ॥
utpattiḥ sarvajīvānāmitīha brahmaṇaḥ padāt ,
āvirbhāvatirobhāvabhaṅgurā bhavabhāvinī 21
21. utpattiḥ sarvajīvānām iti iha brahmaṇaḥ
padāt āvirbhāvatirbhāvabhaṅgurā bhavabhāvinī
21. iha sarvajīvānām utpattiḥ brahmaṇaḥ padāt
iti sā āvirbhāvatirbhāvabhaṅgurā bhavabhāvinī
21. Here, the origin of all living beings (jīvas) is from the state (pada) of Brahman. This [cycle of existence or cosmic illusion (māyā)], which brings forth being (bhava), is transient, subject to manifestation and disappearance.
वासनाविषवैषम्यवैधुर्यज्वरधारिणी ।
अनन्तसंकटानर्थकार्यसत्कारकारिणी ॥ २२ ॥
vāsanāviṣavaiṣamyavaidhuryajvaradhāriṇī ,
anantasaṃkaṭānarthakāryasatkārakāriṇī 22
22. vāsanāviṣavaiṣamyavaidhuryajvaradhāriṇī
anantasaṅkaṭānarthakāryasatkārakāriṇī
22. sā vāsanāviṣavaiṣamyavaidhuryajvaradhāriṇī
anantasaṅkaṭānarthakāryasatkārakāriṇī asti
22. This [creeper] bears the fever of suffering and imbalance due to the poison of latent impressions (vāsanās). It causes endless dangers, misfortunes, and the perpetuation of actions (karma) and attachments.
नानादिग्देशकालान्तशैलकन्दरचारिणी ।
रचितोत्तमवैचित्र्यविहिताऽऽसंभ्रमाऽसती ॥ २३ ॥
nānādigdeśakālāntaśailakandaracāriṇī ,
racitottamavaicitryavihitā''saṃbhramā'satī 23
23. nānādigdeśakālāntaśailakandaracāriṇī
racitottamavaicitryā vihitāsaṃbhramā asatī
23. sā nānādigdeśakālāntaśailakandaracāriṇī
racitottamavaicitryā vihitāsaṃbhramā asatī asti
23. Roaming through various directions, lands, times, and within mountains and caves, this [creeper] is created with excellent diversity, is well-arranged to cause bewilderment, and is ultimately unreal (asatī).
एषा जगज्जाङ्गलजीर्णवल्ली सम्यक्समालोककुठारकृत्ता ।
वल्लीव विक्षुब्धमनःशरीरा भूयो न संरोहति रामभद्र ॥ २४ ॥
eṣā jagajjāṅgalajīrṇavallī samyaksamālokakuṭhārakṛttā ,
vallīva vikṣubdhamanaḥśarīrā bhūyo na saṃrohati rāmabhadra 24
24. eṣā jagajjāṅgalajīrṇavallī samyaksamālokakuṭhārakṛttā vallī
iva vikṣubdhamanaḥśarīrā bhūyaḥ na saṃrohati rāmabhadra
24. rāmabhadra eṣā jagajjāṅgalajīrṇavallī vikṣubdhamanaḥśarīrā
samyaksamālokakuṭhārakṛttā bhūyaḥ na saṃrohati vallī iva
24. This old creeper, which is the world's jungle (jagat-jāṅgala) and manifests as an agitated mind and body (manas-śarīra), once properly cut by the axe of perfect insight (samāloka), does not grow again, O Rāmabhadra, just like a creeper with its core vitality thoroughly disturbed.

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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

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 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 (current chapter) 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