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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-60

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श्रीवसिष्ठ उवाच ।
अस्मिन्भगवति ब्रह्मंश्चपलं पदमाश्रिते ।
पितामहे महाबाहो कृतसर्गव्यवस्थितौ ॥ १ ॥
śrīvasiṣṭha uvāca ,
asminbhagavati brahmaṃścapalaṃ padamāśrite ,
pitāmahe mahābāho kṛtasargavyavasthitau 1
1. śrīvasiṣṭhaḥ uvāca asmin bhagavati brahman capalam
padam āśrite pitāmahe mahābāho kṛtasargavyavasthitau
1. śrīvasiṣṭhaḥ uvāca.
brahman! mahābāho! asmin bhagavati pitāmahe,
kṛtasargavyavasthitau,
capalam padam āśrite [sati] [.
.
.
]
1. Śrī Vasiṣṭha said: "O Brahmā (brahman)! O mighty-armed Rāma! In this revered grandfather (Brahmā), who has established the cosmic order of creation and who has resorted to a fickle state..."
जगज्जीर्णारघट्टेऽस्मिन्वहति स्वव्यवस्थया ।
विप्रेतभूतघटया रज्वा जीविततृष्णया ॥ २ ॥
jagajjīrṇāraghaṭṭe'sminvahati svavyavasthayā ,
vipretabhūtaghaṭayā rajvā jīvitatṛṣṇayā 2
2. jagat jīrṇa araghaṭṭe asmin vahati svavyavasthayā
vipreta-bhūta-ghaṭayā rajjvā jīvita-tṛṣṇayā
2. asmin jīrṇa araghaṭṭe jagat svavyavasthayā
jīvita-tṛṣṇayā rajjvā vipreta-bhūta-ghaṭayā vahati
2. This world (jagat), resembling an old well-pulley system (araghaṭṭa), functions according to its own natural law (dharma). It is driven by the rope of the desire for life (jīvitatṛṣṇā), with a succession of departed beings serving as its buckets.
ब्रह्मोत्थेषु च भूतेषु विशत्सु भवपञ्जरम् ।
आवर्तेष्वीश्वरव्योमवालमध्यविवर्तिषु ॥ ३ ॥
brahmottheṣu ca bhūteṣu viśatsu bhavapañjaram ,
āvarteṣvīśvaravyomavālamadhyavivartiṣu 3
3. brahma-uttheṣu ca bhūteṣu viśatsu bhava-pañjaram
āvarteṣu īśvara-vyoma-vāla-madhya-vivartiṣu
3. ca brahma-uttheṣu bhūteṣu bhava-pañjaram viśatsu
āvarteṣu īśvara-vyoma-vāla-madhya-vivartiṣu
3. And among the beings (bhūta) that arise from Brahman (brahman), entering the cage of mundane existence (saṃsāra), [they are like] whirlpools (āvarta) revolving within the vast, tail-like expanse of Īśvara.
मनःस्वन्येषु वातान्तलोलाहतकणेष्विव ।
अनारतं विनिर्यान्ति विशन्त्यन्ये तथाभितः ॥ ४ ॥
manaḥsvanyeṣu vātāntalolāhatakaṇeṣviva ,
anārataṃ viniryānti viśantyanye tathābhitaḥ 4
4. manaḥsu anyeṣu vāta-anta-lola-āhata-kaṇeṣu iva
anāratam viniryānti viśanti anye tathā abhitaḥ
4. anyeṣu manaḥsu vāta-anta-lola-āhata-kaṇeṣu iva,
anāratam viniryānti,
tathā anye abhitaḥ viśanti
4. Among other minds (manas), like restless particles buffeted by the wind, some continuously emerge, while others likewise enter from all directions.
राम ब्रह्मणि जीवौघास्तरङ्गा इव वारिधौ ।
अनाद्यन्तपदोत्पन्नाः कलनापदमागताः ॥ ५ ॥
rāma brahmaṇi jīvaughāstaraṅgā iva vāridhau ,
anādyantapadotpannāḥ kalanāpadamāgatāḥ 5
5. rāma brahmaṇi jīva-oghāḥ taraṅgāḥ iva vāridhau
an-ādi-anta-pada-utpannāḥ kalanā-padam āgatāḥ
5. rāma,
brahmaṇi vāridhau iva,
an-ādi-anta-pada-utpannāḥ kalanā-padam āgatāḥ jīva-oghāḥ taraṅgāḥ
5. O Rāma, the multitudes of individual souls (jīva) are like waves in the ocean (vāridhi) within Brahman (brahman). They originate from a state beyond beginning and end, having attained a state of individual manifestation.
भूताकाशं विशन्त्येते धूमश्रीरिव चाम्बुदम् ।
एकतां यान्ति जीवौघा ब्रह्मण्याकाशमारुतैः ॥ ६ ॥
bhūtākāśaṃ viśantyete dhūmaśrīriva cāmbudam ,
ekatāṃ yānti jīvaughā brahmaṇyākāśamārutaiḥ 6
6. bhūtākāśam viśanti ete dhūmaśrīḥ iva ca ambudam
ekatām yānti jīvaughāḥ brahmaṇi ākāśamārutaiḥ
6. ete jīvaughāḥ dhūmaśrīḥ ambudam ca iva bhūtākāśam
viśanti brahmaṇi ākāśamārutaiḥ ekatām yānti
6. Just as a line of smoke and a cloud enter the elemental space, so too these multitudes of individual souls (jīva) attain oneness (ekatā) in Brahman along with space and air.
दिनं तन्मात्रवातेन तत्प्राणात्मतया यथा ।
आक्रम्यन्ते प्रचण्डेन दैत्यौघेनामरा इव ॥ ७ ॥
dinaṃ tanmātravātena tatprāṇātmatayā yathā ,
ākramyante pracaṇḍena daityaughenāmarā iva 7
7. dinam tanmātravātena tatprāṇātmatayā yathā
ākramyante pracaṇḍena daityaughena amarāḥ iva
7. yathā amarāḥ pracaṇḍena daityaughena iva ākramyante,
dinam tanmātravātena tatprāṇātmatayā ākramyante
7. Just as the gods (amara) are overwhelmed by a formidable host of demons, so too the day is encompassed by the air of subtle elements (tanmātra) through its nature as vital force (prāṇa).
भूतप्राणानिलं तेन गन्धवाहेन तेन च ।
निविशन्ति शरीरेषु जीवा गच्छन्ति वीर्यताम् ॥ ८ ॥
bhūtaprāṇānilaṃ tena gandhavāhena tena ca ,
niviśanti śarīreṣu jīvā gacchanti vīryatām 8
8. bhūtaprāṇānilam tena gandhavāhena tena ca
niviśanti śarīreṣu jīvāḥ gacchanti vīryatām
8. tena gandhavāhena tena ca jīvāḥ bhūtaprāṇānilam
śarīreṣu niviśanti vīryatām gacchanti
8. By that subtle air carrying smell (gandhavāha), and by that (other) elemental life-air (bhūtaprāṇānila), the individual souls (jīva) enter (into) bodies and attain strength.
ततो जगति जायन्ते भवन्ति प्राणिनोऽस्फुटाः ।
अन्या धूमादिमाजाता राम जीवपरम्परा ॥ ९ ॥
tato jagati jāyante bhavanti prāṇino'sphuṭāḥ ,
anyā dhūmādimājātā rāma jīvaparamparā 9
9. tataḥ jagati jāyante bhavanti prāṇinaḥ
asphuṭāḥ anyā dhūmādimājātā rāma jīvaparamparā
9. tataḥ jagati asphuṭāḥ prāṇinaḥ jāyante bhavanti.
rāma,
anyā dhūmādimājātā jīvaparamparā (asti)
9. From that (state), creatures (prāṇin) are born into the world, becoming unmanifest. O Rama, this is another lineage of individual souls (jīva), born from smoke and the like.
तन्मात्रवति तावद्भिरशून्येऽम्बरकोटरे ।
उदेति यावद्भगवानिन्दुरुद्दाममण्डलः ॥ १० ॥
tanmātravati tāvadbhiraśūnye'mbarakoṭare ,
udeti yāvadbhagavāninduruddāmamaṇḍalaḥ 10
10. tanmātravati tāvabhiḥ aśūnye ambarakoṭare
udeti yāvat bhagavān induḥ uddāmamantalaḥ
10. yāvat bhagavān induḥ uddāmamantalaḥ
tanmātravati tāvabhiḥ aśūnye ambarakoṭare udeti
10. When the glorious moon, with its magnificent disc, rises in the hollow of the sky, which, though not devoid of countless (stars), possesses only that much (light).
क्षीराम्बुधिनिधौ लोलैः पाण्डुवद्रश्मिभिर्जगत् ।
ततस्तेष्वतिरम्येषु चन्द्ररश्मिषु संपतत् ॥ ११ ॥
kṣīrāmbudhinidhau lolaiḥ pāṇḍuvadraśmibhirjagat ,
tatasteṣvatiramyeṣu candraraśmiṣu saṃpatat 11
11. kṣīrāmbudhinidhau lolaiḥ pāṇḍuvat raśmibhiḥ jagat
tataḥ teṣu atiramyeṣu candraraśmiṣu sampatat
11. jagat lolaiḥ pāṇḍuvat raśmibhiḥ kṣīrāmbudhinidhau
tataḥ teṣu atiramyeṣu candraraśmiṣu sampatat
11. The world (jagāt) appears as if in the treasure-house of the milk ocean (kṣīrāmbudhinidhi) through its pale, flickering rays. Then, it immerses itself among those exceedingly beautiful moonbeams.
करोति विहगी लोला वने प्रेष्यान्तरेष्विव ।
तेभ्योऽपि स्वरसेनैव यान्ति पीवरतामपि ॥ १२ ॥
karoti vihagī lolā vane preṣyāntareṣviva ,
tebhyo'pi svarasenaiva yānti pīvaratāmapi 12
12. karoti vihagī lolā vane preṣyāntareṣu iva
tebhyaḥ api svarasena eva yānti pīvaratām api
12. vihagī lolā vane preṣyāntareṣu iva karoti
tebhyaḥ api svarasena eva pīvaratām api yānti
12. A playful bird flits about in the forest as if amidst maidservants. Even from those (moonbeams), by their very own intrinsic nature (svarasa), things (e.g., fruits, life forms) attain plumpness (pīvaratā).
फलेषु तेषु बघ्नाति पदमिन्दुकरात्क्षता ।
जीवाली क्षीरपूर्णेषु मातुः स्तनभरेष्विव ॥ १३ ॥
phaleṣu teṣu baghnāti padamindukarātkṣatā ,
jīvālī kṣīrapūrṇeṣu mātuḥ stanabhareṣviva 13
13. phaleṣu teṣu badhnāti padam indukarāt kṣatā
jīvālī kṣīrapūrṇeṣu mātuḥ stanabhareṣu iva
13. indukarāt kṣatā jīvālī teṣu phaleṣu padam
badhnāti kṣīrapūrṇeṣu mātuḥ stanabhareṣu iva
13. Life forms, affected (kṣatā) by the moonbeams, establish themselves in those fruits, as if in the mother's milk-filled, heavy breasts.
ताः फलावलयः पक्वा भविष्यन्ति मरीचिभिः ।
तेष्वेव वीर्यमागत्य तिष्ठन्त्यप्राप्तबोधिताः ॥ १४ ॥
tāḥ phalāvalayaḥ pakvā bhaviṣyanti marīcibhiḥ ,
teṣveva vīryamāgatya tiṣṭhantyaprāptabodhitāḥ 14
14. tāḥ phalāvalayaḥ pakvāḥ bhaviṣyanti marīcibhiḥ
teṣu eva vīryam āgatya tiṣṭhanti aprāptabodhitāḥ
14. tāḥ phalāvalayaḥ marīcibhiḥ pakvāḥ bhaviṣyanti
aprāptabodhitāḥ teṣu eva vīryam āgatya tiṣṭhanti
14. Those clusters of fruits will ripen through the sunbeams. Within them, having obtained vital energy (vīrya), reside those [seeds or potentials] that have not yet attained full awakening (bodhita).
प्रसुप्तवासनाजालजीवतागर्भपञ्जरम् ।
अधितिष्ठति बीजश्रीः सुप्तपत्रा यथा वटम् ॥ १५ ॥
prasuptavāsanājālajīvatāgarbhapañjaram ,
adhitiṣṭhati bījaśrīḥ suptapatrā yathā vaṭam 15
15. prasuptavāsanājālajīvatāgarbhapañjaram
adhitiṣṭhati bījaśrīḥ suptapattrā yathā vaṭam
15. bījaśrīḥ suptapattrā prasuptavāsanājālajīvatāgarbhapañjaram
yathā vaṭam adhitiṣṭhati
15. The essence of the seed, whose leaves are unmanifest, resides within the enclosure of the life-state, which is a network of deeply dormant latent tendencies (vāsanā), just as [the unmanifest form of] a banyan tree resides [within its seed].
यथा काष्ठे स्थितश्चाग्निर्यथा मृदि घटाः स्थिताः ।
अनेकक्रमयोगेन परागत्य महेश्वरात् ॥ १६ ॥
yathā kāṣṭhe sthitaścāgniryathā mṛdi ghaṭāḥ sthitāḥ ,
anekakramayogena parāgatya maheśvarāt 16
16. yathā kāṣṭhe sthitaḥ ca agniḥ yathā mṛdi ghaṭāḥ
sthitāḥ anekakramayogena parāgatya maheśvarāt
16. yathā agniḥ ca kāṣṭhe sthitaḥ yathā ghaṭāḥ mṛdi
sthitāḥ anekakramayogena maheśvarāt parāgatya
16. Just as fire resides within wood, and just as pots reside within clay, [similarly everything manifests] having emerged from the Great Lord (Maheśvara) through the connection of numerous successive processes.
अदृष्टान्यशरीरश्रीः क्रमते यो न चोदति ।
स हि सत्येव जातिः स्यादुदारव्यवहारवान् ॥ १७ ॥
adṛṣṭānyaśarīraśrīḥ kramate yo na codati ,
sa hi satyeva jātiḥ syādudāravyavahāravān 17
17. adṛṣṭānyaśarīraśrīḥ kramate yaḥ na codati
saḥ hi sati eva jātiḥ syāt udāravyavahāravān
17. yaḥ adṛṣṭānyaśarīraśrīḥ na codati kramate
saḥ hi sati eva jātiḥ udāravyavahāravān syāt
17. He whose essence is an unseen, subtle form, and who does not impel [actions], nonetheless exists or unfolds. Indeed, such a one would be a truly noble kind of being (jāti), characterized by generous conduct.
तेनैव मोक्षभागी चेज्जन्मना स तु सात्त्विकः ।
अथैतां योनिमासाद्य कृत्यां जन्मपरम्पराम् ॥ १८ ॥
tenaiva mokṣabhāgī cejjanmanā sa tu sāttvikaḥ ,
athaitāṃ yonimāsādya kṛtyāṃ janmaparamparām 18
18. tena eva mokṣabhāgī cet janmanā saḥ tu sāttvikaḥ
atha etām yonim āsādya kṛtyām janmaparamparām
18. cet saḥ janmanā eva mokṣabhāgī tu sāttvikaḥ (bhavati) atha etām yonim kṛtyām janmaparamparām āsādya (yadi.
.
.
)
18. If by that very birth he is a participant in final liberation (mokṣa), then he is indeed sattvic. However, having subsequently attained this womb (yoni), (which entails) a fated succession of births (janmaparamparā)...
रक्षार्थं प्राप्तजन्मा चेत्तमोराजससात्त्विकः ।
पाश्चात्यजन्मना पुंसो राम वक्ष्यामि चाधुना ॥ १९ ॥
rakṣārthaṃ prāptajanmā cettamorājasasāttvikaḥ ,
pāścātyajanmanā puṃso rāma vakṣyāmi cādhunā 19
19. rakṣārtham prāptajanmā cet tamorājasasāttvikaḥ
pāścātyajanmanā puṃsaḥ rāma vakṣyāmi ca adhunā
19. cet rakṣārtham prāptajanmā (bhavati),
(saḥ) tamorājasasāttvikaḥ (bhavati) rāma,
adhunā ca pāścātyajanmanā puṃsaḥ (viṣaye) vakṣyāmi
19. If he has attained birth for the purpose of protection, then he is characterized by tamas, rajas, and sattva (tamo-rājasasāttvika). O Rama, I will now speak of a man (puruṣa) concerning a subsequent birth.
प्राधान्येन यथाऽऽयातः संसारमिति सात्त्विकः ।
स कदाचिन्न कश्चिच्च संभवत्यनघाकृते ॥ २० ॥
prādhānyena yathā''yātaḥ saṃsāramiti sāttvikaḥ ,
sa kadācinna kaścicca saṃbhavatyanaghākṛte 20
20. prādhānyena yathā āyātaḥ saṃsāram iti sāttvikaḥ
saḥ kadācit na kaścit ca saṃbhavati anaghākṛte
20. prādhānyena yathā saṃsāram āyātaḥ iti sāttvikaḥ (janma labhate) saḥ kaścit ca kadācit na saṃbhavati,
anaghākṛte
20. A being who has predominantly entered the cycle of transmigration (saṃsāra) and is purely sattvic in this manner – such a one, O blameless one (anaghākṛte), never comes into existence as an ordinary individual.
संभवन्तीह पुरुषा राम राजससात्त्विकाः ।
प्रविचार्य समायाता मन्तव्यं चेह तद्धिया ॥ २१ ॥
saṃbhavantīha puruṣā rāma rājasasāttvikāḥ ,
pravicārya samāyātā mantavyaṃ ceha taddhiyā 21
21. saṃbhavanti iha puruṣāḥ rāma rājasasāttvikāḥ
pravicārya samāyātāḥ mantavyam ca iha tat dhiyā
21. rāma,
iha rājasasāttvikāḥ puruṣāḥ saṃbhavanti te pravicārya samāyātāḥ (bhavanti) ca iha tat dhiyā mantavyam
21. Indeed, O Rama, men (puruṣa) who are a blend of rajas and sattva (rājasa-sāttvika) are born here. They are considered to have arrived after careful deliberation, and they should be understood here by that intelligence.
प्राधान्येन समायाता ये यदा परमात्मनः ।
दुर्लभाः पुरुषा राम ते महागुणशालिनः ॥ २२ ॥
prādhānyena samāyātā ye yadā paramātmanaḥ ,
durlabhāḥ puruṣā rāma te mahāguṇaśālinaḥ 22
22. prādhānyena samāyātāḥ ye yadā paramātmanaḥ
durlabhāḥ puruṣāḥ rāma te mahāguṇaśālinaḥ
22. rāma,
ye puruṣāḥ prādhānyena yadā paramātmanaḥ samāyātāḥ,
te durlabhāḥ mahāguṇaśālinaḥ
22. O Rama, those persons (puruṣa) who come pre-eminently from the supreme self (paramātman) are rare, and they are endowed with great qualities.
ये चान्ये विविधा मूढा मूकास्तामसजातयः ।
तेषां स्थावरतुल्यानां किंच राम विचार्यते ॥ २३ ॥
ye cānye vividhā mūḍhā mūkāstāmasajātayaḥ ,
teṣāṃ sthāvaratulyānāṃ kiṃca rāma vicāryate 23
23. ye ca anye vividhāḥ mūḍhāḥ mūkāḥ tāmasajātayaḥ
teṣām sthāvaratulyānām kim ca rāma vicāryate
23. rāma,
ye ca anye vividhāḥ mūḍhāḥ mūkāḥ tāmasajātayaḥ sthāvaratulyānām teṣām kim ca vicāryate?
23. O Rama, what indeed can be considered about those others who are diverse, deluded, mute, and of a tāmasic nature, comparable to inert, immobile beings?
कतिपया न गता भवभावनां नरसुराः प्रकृतक्रमजन्मनि ।
अहमिव प्रविचारणयोग्यतामनुगतो ननु राजससात्त्विकः ॥ २४ ॥
katipayā na gatā bhavabhāvanāṃ narasurāḥ prakṛtakramajanmani ,
ahamiva pravicāraṇayogyatāmanugato nanu rājasasāttvikaḥ 24
24. katipayāḥ na gatāḥ bhavabhāvanām
narasurāḥ prakṛtakramajanmani
aham iva pravicāraṇayogyatām
anugataḥ nanu rājasasāttvikaḥ
24. prakṛtakramajanmani,
katipayāḥ narasurāḥ bhavabhāvanām na gatāḥ.
nanu,
rājasasāttvikaḥ aham iva pravicāraṇayogyatām anugataḥ.
24. In the natural cycle of birth (saṃsāra), few humans and gods attain the understanding of the nature of existence. Indeed, one who is predominantly rajasic and sattvic, like me, achieves the capacity for profound reflection.
स्थितस्य ते महापदाविचार्ययैवमायता ।
विचारय त्वमञ्जसा तदद्य चेह न द्वयम् ॥ २५ ॥
sthitasya te mahāpadāvicāryayaivamāyatā ,
vicāraya tvamañjasā tadadya ceha na dvayam 25
25. sthitasya te mahāpadāvicāryayā evam āyatā
vicāraya tvam añjasā tat adya ca iha na dvayam
25. sthitasya te,
mahāpadāvicāryayā evam āyatā.
tvam añjasā tat adya ca iha vicāraya; dvayam na.
25. O You who are established, by an inconceivable great state, (a condition) has thus manifested. Therefore, you should truly contemplate that here and now there is no duality.

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 (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 (current chapter) 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