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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-3

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श्रीराम उवाच ।
महाकल्पान्तसर्गादौ प्रथमोऽसौ प्रजापतिः ।
स्मृत्यात्मा जायते मन्ये स्मृत्यात्मैव ततो जगत् ॥ १ ॥
śrīrāma uvāca ,
mahākalpāntasargādau prathamo'sau prajāpatiḥ ,
smṛtyātmā jāyate manye smṛtyātmaiva tato jagat 1
1. śrīrāma uvāca | mahākalpānta-sarga-ādau prathamaḥ asau
prajāpatiḥ smṛti-ātmā jāyate manye smṛti-ātmā eva tataḥ jagat
1. śrīrāma uvāca manye mahākalpānta-sarga-ādau asau prathamaḥ
prajāpatiḥ smṛti-ātmā jāyate tataḥ jagat smṛti-ātmā eva
1. Śrī Rāma said: I believe that at the beginning of creation, after a great cosmic dissolution (mahākalpānta), the first Prajapati (lord of creatures) is born as one whose nature (ātman) is memory (smṛti). From that, the world itself is indeed of the nature (ātman) of memory (smṛti).
श्रीवसिष्ठ उवाच ।
महाप्रलयसर्गादावेवमेतद्रघूद्वह ।
स्मृत्यात्मैव भवत्यादौ प्रथमोऽसौ प्रजापतिः ॥ २ ॥
śrīvasiṣṭha uvāca ,
mahāpralayasargādāvevametadraghūdvaha ,
smṛtyātmaiva bhavatyādau prathamo'sau prajāpatiḥ 2
2. śrīvasiṣṭha uvāca mahāpralayasargādau evam etat raghūdvaha
smṛtiātmā eva bhavati ādau prathamaḥ asau prajāpatiḥ
2. śrīvasiṣṭha uvāca raghūdvaha,
mahāpralayasargādau evam etat,
ādau asau prathamaḥ prajāpatiḥ smṛtiātmā eva bhavati.
2. Śrī Vasiṣṭha said: "O scion of Raghu (Rāma), at the beginning of creation following a great dissolution, this is how it is: that first Prajāpati, in the very beginning, indeed comes into existence solely as memory (smṛtiātman)."
तत्संकल्पात्मकजगत्स्मृत्यात्मैवमिदं ततः ।
भाति संकल्पनगरं स्थितं पूर्वं प्रजापतेः ॥ ३ ॥
tatsaṃkalpātmakajagatsmṛtyātmaivamidaṃ tataḥ ,
bhāti saṃkalpanagaraṃ sthitaṃ pūrvaṃ prajāpateḥ 3
3. tat saṅkalpaātmaka jagat smṛtiātma evam idam tataḥ
bhāti saṅkalpanagaram sthitam pūrvam prajāpateḥ
3. tataḥ idam jagat,
tat saṅkalpaātmaka smṛtiātma evam,
bhāti.
pūrvam prajāpateḥ sthitam saṅkalpanagaram.
3. From that (Prajāpati), this world, whose essence is his intention (saṅkalpa) and which is itself of the nature of memory (smṛti), thus appears. It is like a city of intention that previously existed for Prajāpati.
स्मृतिर्न संभवत्येव सर्गादौ परमात्मनः ।
जन्माभावात्कथं कुत्र नभसीव महाद्रुमः ॥ ४ ॥
smṛtirna saṃbhavatyeva sargādau paramātmanaḥ ,
janmābhāvātkathaṃ kutra nabhasīva mahādrumaḥ 4
4. smṛtiḥ na saṃbhavati eva sargādau paramaātmanaḥ
janmaabhāvāt katham kutra nabhasi iva mahādrumaḥ
4. sargādau paramaātmanaḥ smṛtiḥ na eva saṃbhavati,
janmaabhāvāt katham kutra nabhasi iva mahādrumaḥ.
4. Memory (smṛti) is certainly not possible for the Supreme Self (paramātman) at the beginning of creation, due to the absence of birth (janma). How and where (could it arise), just as a great tree cannot (grow) in the sky?
श्रीराम उवाच ।
न संभवति किं ब्रह्मन्सर्गादौ प्राक्तनी स्मृतिः ।
महाप्रलयसंमोहैर्नश्यति प्राक्स्मृतिः कथम् ॥ ५ ॥
śrīrāma uvāca ,
na saṃbhavati kiṃ brahmansargādau prāktanī smṛtiḥ ,
mahāpralayasaṃmohairnaśyati prāksmṛtiḥ katham 5
5. śrīrāma uvāca na saṃbhavati kim brahman sargādau prāktanī
smṛtiḥ mahāpralayasaṃmohaiḥ naśyati prāk-smṛtiḥ katham
5. śrīrāma uvāca brahman,
sargādau prāktanī smṛtiḥ na kim saṃbhavati? mahāpralayasaṃmohaiḥ prāk-smṛtiḥ katham naśyati?
5. Śrī Rāma said: "O Brahmin (Vasiṣṭha), is it that prior (prāktanī) memory (smṛti) is not possible at the beginning of creation? How is prior memory destroyed by the great delusions (saṃmoha) of the cosmic dissolution?"
श्रीवसिष्ठ उवाच ।
ये महाप्रलये प्राज्ञाः सर्वे ब्रह्मादयः पुरा ।
किल निर्वाणमायातास्तेऽवश्यं ब्रह्मतां गताः ॥ ६ ॥
śrīvasiṣṭha uvāca ,
ye mahāpralaye prājñāḥ sarve brahmādayaḥ purā ,
kila nirvāṇamāyātāste'vaśyaṃ brahmatāṃ gatāḥ 6
6. śrīvasiṣṭhaḥ uvāca ye mahāpralaye prājñāḥ sarve brahmādayaḥ
purā kila nirvāṇam āyātāḥ te avaśyam brahmatām gatāḥ
6. śrīvasiṣṭhaḥ uvāca ye prājñāḥ sarve brahmādayaḥ purā
mahāpralaye kila nirvāṇam āyātāḥ te avaśyam brahmatām gatāḥ
6. Śrī Vasiṣṭha said: Those wise beings, all of them, including Brahmā and others, who in the past certainly attained liberation (nirvāṇa) during the great cosmic dissolution (mahāpralaya), they must have undoubtedly achieved the state of brahman (brahman).
प्राक्तनः कः स्मृतेः कर्ता तस्मात्कथय सुव्रत ।
स्मृतिर्निर्मूलतां याता स्मर्तुर्मुक्ततया यतः ॥ ७ ॥
prāktanaḥ kaḥ smṛteḥ kartā tasmātkathaya suvrata ,
smṛtirnirmūlatāṃ yātā smarturmuktatayā yataḥ 7
7. prāktanaḥ kaḥ smṛteḥ kartā tasmāt kathaya suvrata
smṛtiḥ nirmūlatām yātā smartuḥ muktatayā yataḥ
7. suvrata tasmāt prāktanaḥ smṛteḥ kaḥ kartā kathaya
yataḥ smartuḥ muktatayā smṛtiḥ nirmūlatām yātā
7. O virtuous one (suvrata), tell me then, who is the creator of memory (smṛti) from previous lives? For memory (smṛti) becomes baseless because the rememberer attains liberation (mokṣa).
अतः स्मर्तुरभावेन स्मृतिर्वोदेति किं कथम् ।
अवश्यं हि महाकल्पे सर्वे मोक्षैकभागिनः ॥ ८ ॥
ataḥ smarturabhāvena smṛtirvodeti kiṃ katham ,
avaśyaṃ hi mahākalpe sarve mokṣaikabhāginaḥ 8
8. ataḥ smartuḥ abhāvena smṛtiḥ vā udeti kim katham
avaśyam hi mahākalpe sarve mokṣaikabhāginaḥ
8. ataḥ smartuḥ abhāvena smṛtiḥ vā kim katham udeti
hi avaśyam mahākalpe sarve mokṣaikabhāginaḥ
8. Therefore, with the absence of a rememberer, how can memory (smṛti) possibly arise? For truly, in the great cosmic period (mahākalpa), all beings invariably partake in final liberation (mokṣa).
नानुभूतेऽनुभूते च स्वतश्चिद्व्योम्नि या स्मृतिः ।
सा जगद्भूरिति प्रौढा दृश्या सास्त्येव चित्प्रभा ॥ ९ ॥
nānubhūte'nubhūte ca svataścidvyomni yā smṛtiḥ ,
sā jagadbhūriti prauḍhā dṛśyā sāstyeva citprabhā 9
9. na anubhūte ananubhūte ca svataḥ citvyomni yā smṛtiḥ
sā jagadbhūḥ iti prauḍhā dṛśyā sā asti eva citprabhā
9. yā smṛtiḥ svataḥ citvyomni na anubhūte ananubhūte ca
sā jagadbhūḥ iti prauḍhā dṛśyā sā citprabhā eva asti
9. That memory (smṛti) which arises spontaneously in the pure ether of consciousness (cit-vyoman) is neither of what has been experienced nor of what has not been experienced. That very profound and perceptible appearance, which is the source of the world (jagat), is indeed the radiance of consciousness (cit-prabhā).
भाति संवित्प्रभैवेयमनाद्यन्तावभासिनी ।
यत्तदेतज्जगदिति स्वयंभूरिति च स्थितम् ॥ १० ॥
bhāti saṃvitprabhaiveyamanādyantāvabhāsinī ,
yattadetajjagaditi svayaṃbhūriti ca sthitam 10
10. bhāti saṃvitprabhā eva iyam anādi-anta-avabhāsinī
yat tat etat jagat iti svayambhūḥ iti ca sthitam
10. iyam saṃvitprabhā eva anādi-anta-avabhāsinī bhāti.
yat tat etat jagat iti ca svayambhūḥ iti sthitam.
10. This very radiance of consciousness (saṃvit-prabhā) shines forth, manifesting without beginning or end. It is this [radiance] that is established as both this world (jagat) and the self-existent (svayaṃbhū).
अनादिकालसंसिद्धं यद्भानं ब्रह्मणो निजम् ।
स आतिवाहिको देहो विराजो जगदाकृतिः ॥ ११ ॥
anādikālasaṃsiddhaṃ yadbhānaṃ brahmaṇo nijam ,
sa ātivāhiko deho virājo jagadākṛtiḥ 11
11. anādi-kāla-saṃsiddham yat bhānam brahmaṇaḥ
nijam saḥ ātivāhikaḥ dehaḥ virājaḥ jagat-ākṛtiḥ
11. yat brahmaṇaḥ nijam bhānam anādi-kāla-saṃsiddham,
saḥ virājaḥ ātivāhikaḥ dehaḥ jagat-ākṛtiḥ.
11. That inherent manifestation of brahman (brahman), which has been eternally established since beginningless time, is the subtle body (ātivāhika deha) of Virāj, the very form of the world (jagat-ākṛti).
परमाणाविदं भाति त्रिजगत्सवनाभ्रखम् ।
देशकालक्रियाद्रव्यदिनरात्रिक्रमान्वितम् ॥ १२ ॥
paramāṇāvidaṃ bhāti trijagatsavanābhrakham ,
deśakālakriyādravyadinarātrikramānvitam 12
12. paramāṇau idam bhāti tri-jagat-savana-abhra-kham
deśa-kāla-kriyā-dravya-dina-rātri-krama-anvitam
12. idam tri-jagat-savana-abhra-kham deśa-kāla-kriyā-dravya-dina-rātri-krama-anvitam paramāṇau bhāti.
12. Within an atom (paramāṇu), this [cosmos] manifests, comprising the three worlds, their rituals, clouds, and sky, and imbued with the order of space, time, action, substance, day, and night.
परमाणुः प्रविततस्तस्यास्ते तादृगेव च ।
भाति भासुरताकारि तादृग्गिरिकुलं पुनः ॥ १३ ॥
paramāṇuḥ pravitatastasyāste tādṛgeva ca ,
bhāti bhāsuratākāri tādṛggirikulaṃ punaḥ 13
13. paramāṇuḥ pravitataḥ tasya āste tādṛk eva ca
bhāti bhāsuratā-kāri tādṛk giri-kulam punaḥ
13. paramāṇuḥ pravitataḥ.
tasya tādṛk eva ca āste.
punaḥ tādṛk giri-kulam bhāsuratā-kāri bhāti.
13. An atom (paramāṇu) expands greatly, and its [nature] exists precisely in that manner. Again, a similar range of mountains (girikulam) appears, producing brilliance.
तत्रापि तादृगाकारमेव प्रत्यनुसंततम् ।
दृश्यमाभाति भारूपमेतदङ्ग न वास्तवम् ॥ १४ ॥
tatrāpi tādṛgākārameva pratyanusaṃtatam ,
dṛśyamābhāti bhārūpametadaṅga na vāstavam 14
14. tatra api tādṛk ākāram eva prati anusantatam
dṛśyam ābhāti bhārūpam etat aṅga na vāstavam
14. aṅga,
tatra api tādṛk ākāram eva prati anusantatam bhārūpam dṛśyam ābhāti,
etat na vāstavam
14. Even there, what is seen appears continuously in a similar form, shining merely as an appearance (bhārūpam), O dear one, but this is not real.
इत्यस्त्यन्तो नं सद्दृष्टेरसद्दृष्टेश्च वा क्वचित् ।
अस्यास्त्वभ्युदितं बुद्धं नाबुद्धं प्रति वानघ ॥ १५ ॥
ityastyanto naṃ saddṛṣṭerasaddṛṣṭeśca vā kvacit ,
asyāstvabhyuditaṃ buddhaṃ nābuddhaṃ prati vānagha 15
15. iti asti antaḥ na sat dṛṣṭeḥ asat dṛṣṭeḥ ca vā kvacit
asyāḥ tu abhyuditam buddham na abuddham prati vā anagha
15. anagha,
iti kvacit sat dṛṣṭeḥ ca vā asat dṛṣṭeḥ antaḥ na asti.
tu asyāḥ buddham abhyuditam,
vā abuddham prati na.
15. Thus, there is no ultimate conclusion (antaḥ) anywhere, neither for true perception nor for false perception. But this (truth), O sinless one, is manifest to the enlightened, and not to the unenlightened.
बुद्धं प्रतीदं ब्रह्मैव केवलं शान्तमव्ययम् ।
अबुद्धं प्रति बुद्ध्यैतद्भासुरं भुवनान्वितम् ॥ १६ ॥
buddhaṃ pratīdaṃ brahmaiva kevalaṃ śāntamavyayam ,
abuddhaṃ prati buddhyaitadbhāsuraṃ bhuvanānvitam 16
16. buddham prati idam brahma eva kevalam śāntam avyayam
abuddham prati buddhyā etat bhāsuram bhuvanānvitam
16. buddham prati idam brahma eva kevalam śāntam avyayam (asti).
abuddham prati tu etat buddhyā bhāsuram bhuvanānvitam (bhāti).
16. For the enlightened, this (reality) is solely the tranquil and imperishable (brahman). For the unenlightened, however, this very thing appears through their intellect (buddhi) as shining (bhāsuram) and accompanied by worlds (bhuvanānvitam).
यथेदं भासुरं भाति जगदण्डकजृम्भितम् ।
यथा कोटिसहस्राणि भान्त्यन्यान्यप्यणावणौ ॥ १७ ॥
yathedaṃ bhāsuraṃ bhāti jagadaṇḍakajṛmbhitam ,
yathā koṭisahasrāṇi bhāntyanyānyapyaṇāvaṇau 17
17. yathā idam bhāsuram bhāti jagadaṇḍakajṛmbhitam
yathā koṭisahasrāṇi bhānti anyāni api aṇau aṇau
17. yathā idam bhāsuram jagadaṇḍakajṛmbhitam bhāti,
yathā ca aṇau aṇau koṭisahasrāṇi anyāni api bhānti.
17. Just as this shining (bhāsuram) cosmic egg (jagadaṇḍakajṛmbhitam) appears, so too do thousands upon thousands of other (worlds) appear within every single atom.
यथा स्तम्भे पुत्रिकान्तस्तस्याः स्वाङ्गेषु पुत्रिका ।
तस्याश्च पुत्रिकास्त्यङ्गे तथा त्रैलोक्यपुत्रिका ॥ १८ ॥
yathā stambhe putrikāntastasyāḥ svāṅgeṣu putrikā ,
tasyāśca putrikāstyaṅge tathā trailokyaputrikā 18
18. yathā stambhe putrikā antas tasyāḥ sva-aṅgeṣu putrikā
tasyāḥ ca putrikā asti aṅge tathā trailokya-putrikā
18. yathā stambhe putrikā antas tasyāḥ sva-aṅgeṣu putrikā
asti tasyāḥ ca aṅge putrikā asti tathā trailokya-putrikā
18. Just as a carved figure (putrikā) exists within a pillar, and within the limbs of that figure another carved figure (putrikā) exists, and within the limb of that (second) figure yet another carved figure (putrikā) exists, similarly, the entire universe, a doll-like figure (trailokyputrikā), is structured in this nested manner.
नाभिन्ना नापि संख्येया यथाद्रौ परमाणुकाः ।
तथा ब्रह्म बृहन्मेरौ त्रैलोक्यपरमाणवः ॥ १९ ॥
nābhinnā nāpi saṃkhyeyā yathādrau paramāṇukāḥ ,
tathā brahma bṛhanmerau trailokyaparamāṇavaḥ 19
19. na abhinna na api saṃkhyeyāḥ yathā adrau paramāṇukāḥ
tathā brahma bṛhat-merau trailokya-paramāṇavaḥ
19. yathā adrau paramāṇukāḥ na abhinnaḥ na api saṃkhyeyāḥ
tathā bṛhat-merau brahma trailokya-paramāṇavaḥ
19. Just as tiny atoms (paramāṇuka) in a mountain are neither distinct (abinnā) nor countable, similarly, the atoms of the three worlds (trailokyaparamaṇavaḥ) exist within the vast (bṛhat) Brahman (brahman), which is like Mount Meru.
सूर्याद्यंशुषु संख्यातुं शक्यन्ते लघवोऽणवः ।
उत्पद्यन्ते चिदादित्ये त्रैलोक्यपरमाणवः ॥ २० ॥
sūryādyaṃśuṣu saṃkhyātuṃ śakyante laghavo'ṇavaḥ ,
utpadyante cidāditye trailokyaparamāṇavaḥ 20
20. sūrya-ādi-aṃśuṣu saṃkhyātum śakyante laghavaḥ
aṇavaḥ utpadyante cit-āditye trailokya-paramāṇavaḥ
20. sūrya-ādi-aṃśuṣu laghavaḥ aṇavaḥ saṃkhyātum śakyante
(api) cit-āditye trailokya-paramāṇavaḥ utpadyante
20. While small particles (aṇavaḥ) can be counted in the rays of the sun and other celestial bodies, the atoms of the three worlds (trailokyaparamaṇavaḥ) are generated within the sun of consciousness (cit-āditya).
यथाणवो वहन्त्यर्कदीप्तिष्वप्सु रजःसु च ।
तथा वहन्ति चिद्व्योम्नि त्रैलोक्यपरमाणवः ॥ २१ ॥
yathāṇavo vahantyarkadīptiṣvapsu rajaḥsu ca ,
tathā vahanti cidvyomni trailokyaparamāṇavaḥ 21
21. yathā aṇavaḥ vahanti arka-dīptiṣu apsu rajaḥsu ca
tathā vahanti cit-vyomni trailokya-paramāṇavaḥ
21. yathā aṇavaḥ arka-dīptiṣu apsu rajaḥsu ca vahanti
tathā trailokya-paramāṇavaḥ cit-vyomni vahanti
21. Just as particles (aṇavaḥ) move in the sun's rays, in waters, and in dust, similarly, the atoms of the three worlds (trailokyaparamaṇavaḥ) move in the ether of consciousness (cidvyoman).
शून्यानुभवमात्रात्म भूताकाशमिदं यथा ।
सर्गानुभवमात्रात्म चिदाकाशमिदं तथा ॥ २२ ॥
śūnyānubhavamātrātma bhūtākāśamidaṃ yathā ,
sargānubhavamātrātma cidākāśamidaṃ tathā 22
22. śūnyānubhavamātrātma bhūtākāśam idam yathā
sargānubhavamātrātma cidākāśam idam tathā
22. yathā idam bhūtākāśam śūnyānubhavamātrātma [asti],
tathā idam cidākāśam sargānubhavamātrātma [asti]
22. Just as this physical space (bhūtākāśa) is by its very nature (ātman) merely the experience of emptiness, so too this consciousness-space (cidākāśa) is by its very nature (ātman) merely the experience of creation.
सर्गस्तु सर्गशब्दार्थतया बुद्धो नयत्यधः ।
स ब्रह्मशब्दार्थतया बुद्धः श्रेयो भवत्यलम् ॥ २३ ॥
sargastu sargaśabdārthatayā buddho nayatyadhaḥ ,
sa brahmaśabdārthatayā buddhaḥ śreyo bhavatyalam 23
23. sargaḥ tu sargaśabdārthatayā buddhaḥ nayati adhaḥ
saḥ brahmaśabdārthatayā buddhaḥ śreyaḥ bhavati alam
23. tu sargaḥ sargaśabdārthatayā buddhaḥ adhaḥ nayati.
saḥ brahmaśabdārthatayā buddhaḥ alam śreyaḥ bhavati.
23. Creation (sarga), when perceived solely as its literal meaning, leads one to decline. However, that very same creation, when understood through the meaning of the word 'Brahman' (brahman), becomes entirely conducive to ultimate welfare.
विज्ञानात्मा शासिता विश्वबीजं ब्रह्मैवालं स्वं चिदाकाशमात्रम् ।
यस्माज्जातं यत्तदेवेति विद्याद्वेद्यं स्वान्तर्बोधसंबोधमात्रम् ॥ २४ ॥
vijñānātmā śāsitā viśvabījaṃ brahmaivālaṃ svaṃ cidākāśamātram ,
yasmājjātaṃ yattadeveti vidyādvedyaṃ svāntarbodhasaṃbodhamātram 24
24. vijñānātmā śāsitā viśvabījam brahma
eva alam svam cidākāśamātram
yasmāt jātam yat tat eva iti vidyāt
vedyam svāntarbodhasambodhamātram
24. vijñānātmā śāsitā viśvabījam svam cidākāśamātram brahma eva alam [asti].
yasmāt yat jātam,
tat eva [iti] vidyāt.
vedyam svāntarbodhasambodhamātram [asti].
24. The discerning self (ātman), the controller, the seed of the universe – this is indeed Brahman (brahman) itself, which is merely its own consciousness-space (cidākāśa). One should know that whatever is born from that (Brahman) is indeed that very thing. That which is to be known (vedya) is solely the perfect realization of one's inner awareness (bodha).

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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 (current book)

Chapter 1 Chapter 2 Chapter 3 (current chapter) 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