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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-61

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श्रीवसिष्ठ उवाच ।
ये हि राजससात्त्विक्या जाता भुवि महागुणाः ।
ते नित्यमेव मुदिताः प्रकाशाः ख इवेन्दवः ॥ १ ॥
śrīvasiṣṭha uvāca ,
ye hi rājasasāttvikyā jātā bhuvi mahāguṇāḥ ,
te nityameva muditāḥ prakāśāḥ kha ivendavaḥ 1
1. śrī-vasiṣṭha uvāca ye hi rājasa-sāttvikyā jātāḥ bhuvi
mahā-guṇāḥ te nityam eva muditāḥ prakāśāḥ kha iva indavaḥ
1. śrī-vasiṣṭha uvāca.
ye hi mahā-guṇāḥ rājasa-sāttvikyā bhuvi jātāḥ te nityam eva muditāḥ prakāśāḥ kha iva indavaḥ (bhavanti).
1. Śrī Vasiṣṭha said: "Indeed, those great individuals, born on Earth with a rajasic-sattvic nature, are always joyful and luminous, like moons in the sky."
न खेदमभिगच्छन्ति व्योमभागो मलं यथा ।
नापदा म्लानिमायान्ति निशि हेमाम्बुजं यथा ॥ २ ॥
na khedamabhigacchanti vyomabhāgo malaṃ yathā ,
nāpadā mlānimāyānti niśi hemāmbujaṃ yathā 2
2. na khedam abhigacchanti vyoma-bhāgaḥ malam yathā
na āpadā mlānim āyānti niśi hema-ambujam yathā
2. (te) khedam na abhigacchanti,
yathā vyoma-bhāgaḥ malam (na abhigacchati).
(te) āpadā mlānim na āyānti,
yathā niśi hema-ambujam (na mlānim āyāti).
2. They do not experience distress, just as a portion of the sky does not accumulate impurity. Nor do they succumb to fading or adversity, just as a golden lotus does not wither even at night.
नेहन्ते प्रकृतादन्यत्ते नान्यत्स्थावरो यथा ।
रमन्ते स्वसदाचारैः स्वार्थेभ्यः पादपा यथा ॥ ३ ॥
nehante prakṛtādanyatte nānyatsthāvaro yathā ,
ramante svasadācāraiḥ svārthebhyaḥ pādapā yathā 3
3. na īhante prakṛtāt anyat te na anyat sthāvaraḥ yathā
ramante sva-sad-ācāraiḥ sva-arthebhyaḥ pādapāḥ yathā
3. (te) prakṛtāt anyat na īhante,
yathā sthāvaraḥ na anyat (īhate).
(te) sva-sad-ācāraiḥ ramante,
yathā pādapāḥ sva-arthebhyaḥ (ramante).
3. They do not strive for anything other than what is naturally appropriate for them, just as an immovable being (a mountain) does not (strive for anything else). They delight in their own good conduct (dharma), like trees (exist for) their own natural purposes.
नित्यमापूर्यतां याति सुधायामिन्दुसुन्दरी ।
राम राजससत्त्वस्य मोक्षमायात्यसौ यथा ॥ ४ ॥
nityamāpūryatāṃ yāti sudhāyāmindusundarī ,
rāma rājasasattvasya mokṣamāyātyasau yathā 4
4. nityam āpūryatām yāti sudhāyām indu-sundarī
rāma rājasa-sattvasya mokṣam āyāti asau yathā
4. rāma,
rājasa-sattvasya (janaḥ) nityam āpūryatām yāti,
yathā indu-sundarī sudhāyām (āpūryatām yāti).
asau (janaḥ) mokṣam āyāti.
4. A person of rajasic-sattvic (nature) always reaches a state of fullness, just as a beautiful moon is (always full) with nectar (its inherent luminosity). O Rama, such a person attains final liberation (mokṣa).
आपद्यपि न मुञ्चन्ति शशिवच्छीततामिव ।
प्रकृत्यैव विराजन्ते मैत्र्यादिगुणकान्तया ॥ ५ ॥
āpadyapi na muñcanti śaśivacchītatāmiva ,
prakṛtyaiva virājante maitryādiguṇakāntayā 5
5. āpadi api na muñcanti śaśivat śītatām iva
prakṛtyā eva virājante maitryādigunakāntayā
5. api āpadi śaśivat śītatām iva na muñcanti.
prakṛtyā eva maitryādigunakāntayā virājante.
5. Even in times of adversity, they do not abandon their essential nature, just as the moon does not forsake its coolness. By their intrinsic nature (prakṛti) alone, they shine with the splendor of qualities such as friendliness.
नवस्तबकभाविन्या लतयेव वनद्रुमाः ।
समाः समरसाः सौम्याः सततं साधुसाधवः ॥ ६ ॥
navastabakabhāvinyā latayeva vanadrumāḥ ,
samāḥ samarasāḥ saumyāḥ satataṃ sādhusādhavaḥ 6
6. navastabakabhāvinyā latayā iva vanadrumāḥ
samāḥ samarasāḥ saumyāḥ satatam sādhusādhavaḥ
6. navastabakabhāvinyā latayā iva vanadrumāḥ samāḥ samarasāḥ saumyāḥ satatam sādhusādhavaḥ.
6. Just as forest trees are enhanced by a creeper bearing fresh clusters of blossoms, so too are these virtuous individuals constantly equitable, harmonious, gentle, and truly virtuous.
अब्धिवद्भुतमर्यादा भवन्ति भवता समाः ।
अतस्तेषां महाबाहो पदमापदवासनम् ॥ ७ ॥
abdhivadbhutamaryādā bhavanti bhavatā samāḥ ,
atasteṣāṃ mahābāho padamāpadavāsanam 7
7. abdhipvadbhutamaryādāḥ bhavanti bhavatā
samāḥ ataḥ teṣām mahābāho padam āpadāvāsanam
7. abdhipvadbhutamaryādāḥ bhavanti bhavatā samāḥ.
ataḥ mahābāho teṣām padam āpadāvāsanam.
7. They become like oceans, maintaining wonderful bounds, and are equal to you. Therefore, O mighty-armed one, their ultimate state is one that eradicates all adversity.
सततं तत्तु गन्तव्यं गन्तव्यं नापदर्णवे ।
तथा तथेह जगति विहर्तव्यमखेदिना ॥ ८ ॥
satataṃ tattu gantavyaṃ gantavyaṃ nāpadarṇave ,
tathā tatheha jagati vihartavyamakhedinā 8
8. satatam tat tu gantavyam gantavyam na āpadarṇave
tathā tathā iha jagati vihartavyam akhedinā
8. tat tu satatam gantavyam.
āpadarṇave na gantavyam.
tathā tathā iha jagati akhedinā vihartavyam.
8. That (calamity-free state) indeed should always be reached; one must not enter the ocean of adversity. Thus, in this world, one should act (or live) without becoming weary.
आत्मोदयाश्च वर्धन्ते यथाऽराजससात्त्विकाः ।
अचिन्त्यगत्या सच्छास्त्रं विचार्य च पुनःपुनः ॥ ९ ॥
ātmodayāśca vardhante yathā'rājasasāttvikāḥ ,
acintyagatyā sacchāstraṃ vicārya ca punaḥpunaḥ 9
9. ātmodayāḥ ca vardhante yathā arājasasāttvikāḥ
acintyagatyā sacchāstraṃ vicārya ca punaḥpunaḥ
9. arājasasāttvikāḥ yathā acintyagatyā sacchāstraṃ
punaḥpunaḥ vicārya ca ātmodayāḥ vardhante
9. Spiritual advancements (ātman) flourish in those who are sattvic rather than rajasic, achieved by repeatedly contemplating true scriptures through an inconceivable process.
अनित्यता स्वमनसा विविधैवाशु भावतः ।
आदावन्ते च यां नित्यं क्रिया त्रैलोक्यवर्तिनीम् ॥ १० ॥
anityatā svamanasā vividhaivāśu bhāvataḥ ,
ādāvante ca yāṃ nityaṃ kriyā trailokyavartinīm 10
10. anityatā svamanasā vividhā eva āśu bhāvataḥ ādau
ante ca yāṃ nityaṃ kriyāṃ trailokyavartinīm
10. svamanasā vividhā eva āśu bhāvataḥ anityatā ca
yāṃ nityaṃ trailokyavartinīṃ kriyām ādau ante ca
10. Through one's own mind, one should quickly perceive the various impermanence, (which arises) from the nature of existence (bhāva); and likewise, that constant activity which pervades the three worlds at their beginning and end.
पदार्थानापदेवाशु भावयेन्नेतरत्सुधीः ।
असम्यग्दर्शनं त्यक्त्वा व्यर्थमज्ञानसंततिम् ॥ ११ ॥
padārthānāpadevāśu bhāvayennetaratsudhīḥ ,
asamyagdarśanaṃ tyaktvā vyarthamajñānasaṃtatim 11
11. padārthān āpat eva āśu bhāvayet na itarat sudhīḥ
asamyagdarśanaṃ tyaktvā vyartham ajñānasaṃtatim
11. sudhīḥ asamyagdarśanaṃ vyartham ajñānasaṃtatim
tyaktvā padārthān āpat eva āśu bhāvayet na itarat
11. A wise person (sudhīḥ) should quickly perceive all objects (padārtha) as mere calamity itself, abandoning improper understanding and the futile continuation of ignorance (ajñāna).
स्मर्तव्यं सम्यगेवेदं ज्ञानमर्थमनन्तकम् ।
कोऽहं कथमिदं जातं संसाराडम्बरं विभो ॥ १२ ॥
smartavyaṃ samyagevedaṃ jñānamarthamanantakam ,
ko'haṃ kathamidaṃ jātaṃ saṃsārāḍambaraṃ vibho 12
12. smartavyaṃ samyak eva idaṃ jñānam artham anantakam
kaḥ aham katham idaṃ jātaṃ saṃsārāḍambaram vibho
12. vibho samyak eva idaṃ artham anantakam jñānam
smartavyam kaḥ aham katham idam saṃsārāḍambaram jātam
12. This knowledge, which is meaningful and infinite, should indeed be remembered properly: 'Who am I? How did this grand display of transmigration (saṃsāra) come into being, O Lord?'
प्रविचार्य प्रयत्नेन प्राज्ञेन सह साधुभिः ।
नच कर्मसु मङ्क्तव्यं नानर्थेन सहावसेत् ॥ १३ ॥
pravicārya prayatnena prājñena saha sādhubhiḥ ,
naca karmasu maṅktavyaṃ nānarthena sahāvaset 13
13. pravicārya prayatnena prājñena saha sādubhiḥ na
ca karmasu maṅktavyam na anarthena saha avaset
13. prājñena sādubhiḥ saha prayatnena pravicārya ca
karmasu na maṅktavyam anarthena saha na avaset
13. One should carefully deliberate with effort, consulting with wise individuals and good people. One should not become entangled in worldly actions (karma) or dwell amidst meaninglessness (anartha) and adversity.
द्रष्टव्यः सर्वविच्छेदः संसारानुगतः सदा ।
साधुरेवानुगन्तव्यो मयूरेणाम्बुदो यथा ॥ १४ ॥
draṣṭavyaḥ sarvavicchedaḥ saṃsārānugataḥ sadā ,
sādhurevānugantavyo mayūreṇāmbudo yathā 14
14. draṣṭavyaḥ sarvavicchedaḥ saṃsārānugataḥ sadā
sādhuḥ eva anugantavyaḥ mayūreṇa ambudaḥ yathā
14. saṃsārānugataḥ sarvavicchedaḥ sadā draṣṭavyaḥ
mayūreṇa ambudaḥ yathā sādhuḥ eva anugantavyaḥ
14. One should always perceive the complete separation from all attachments (sarvaviccheda) that is inherent in the cycle of transmigration (saṃsāra). A virtuous person (sādhu) alone should be followed, just as a peacock follows a cloud.
अहंकारस्य देहस्य संसारस्याप्लवस्य च ।
स्वविचारमलंकृत्य सत्यमेवावलोकयेत् ॥ १५ ॥
ahaṃkārasya dehasya saṃsārasyāplavasya ca ,
svavicāramalaṃkṛtya satyamevāvalokayet 15
15. ahaṅkārasya dehasya saṃsārasya aplavasya ca
svavicāram alaṅkṛtya satyam eva avalokayet
15. ahaṅkārasya dehasya ca aplavasya saṃsārasya
svavicāram alaṅkṛtya satyam eva avalokayet
15. Considering the ego (ahaṅkāra), the physical body, and the cycle of transmigration (saṃsāra) which is like an uncrossable flood, one should cultivate self-reflection and indeed perceive the truth.
शरीरमस्थिरमपि संत्यक्त्वा घनशोभनम् ।
वीतमुक्तावलीतन्तुं चिन्मात्रमवलोकयेत् ॥ १६ ॥
śarīramasthiramapi saṃtyaktvā ghanaśobhanam ,
vītamuktāvalītantuṃ cinmātramavalokayet 16
16. śarīram asthiram api saṃtyaktvā ghanaśobhanam
vītamuktāvalītantum cinmātram avalokayet
16. ghanaśobhanam asthiram api śarīram
vītamuktāvalītantum saṃtyaktvā cinmātram avalokayet
16. Even having completely renounced the body - which, though potentially very beautiful, is impermanent - and seeing it as merely a broken string of pearls, one should perceive pure consciousness (cinmātra).
तस्मिन्पदे नित्यतते सर्वगे सर्वभाविते ।
शिवे सर्वमिदं प्रोतं सूत्रे मणिगणा यथा ॥ १७ ॥
tasminpade nityatate sarvage sarvabhāvite ,
śive sarvamidaṃ protaṃ sūtre maṇigaṇā yathā 17
17. tasmin pade nityatate sarvage sarvabhāvite
śive sarvam idam protam sūtre maṇigaṇā yathā
17. idam sarvam nityatate sarvage sarvabhāvite
śive tasmin pade maṇigaṇā sūtre yathā protam
17. All this is interwoven in that eternally pervasive, all-encompassing, all-manifesting, auspicious state (Śiva), just as a multitude of gems is strung on a thread.
यैव चिद्भुवनाभोगे भूषणे व्योम्नि भास्करे ।
धराविवरकोशस्थे सैव चित्कीटकोदरे ॥ १८ ॥
yaiva cidbhuvanābhoge bhūṣaṇe vyomni bhāskare ,
dharāvivarakośasthe saiva citkīṭakodare 18
18. yā eva cit bhuvana ābhoge bhūṣaṇe vyomni bhāskare
dharāvivarakośasthe sā eva cit kīṭaka udare
18. yā eva cit bhuvana ābhoge bhūṣaṇe vyomni bhāskare
dharāvivarakośasthe sā eva cit kīṭaka udare
18. The consciousness that resides in the vast expanse of the world, in an ornament, in the sky, in the sun, and deep within the earth's caverns, is precisely the same consciousness found in the belly of a worm.
कुम्भव्योम्नां न भेदोऽस्ति यथेह परमार्थतः ।
चितौ शरीरसंस्थानां न भेदोऽस्ति तथानघ ॥ १९ ॥
kumbhavyomnāṃ na bhedo'sti yatheha paramārthataḥ ,
citau śarīrasaṃsthānāṃ na bhedo'sti tathānagha 19
19. kumbhavyomnām na bhedaḥ asti yathā iha paramārthataḥ
citau śarīrasaṃsthānām na bhedaḥ asti tathā anagha
19. yathā iha paramārthataḥ kumbhavyomnām bhedaḥ na asti
tathā anagha citau śarīrasaṃsthānām bhedaḥ na asti
19. Just as, in ultimate reality, there is no difference between the space contained within a pot and the vast universal space, so too, O sinless one, there is no difference in consciousness among various collections of bodies.
सर्वेषामेव भूतानां तिक्तकट्वादिभेदिनाम् ।
एकत्वादनुभूतेर्हि कुतश्चिन्मात्रभिन्नता ॥ २० ॥
sarveṣāmeva bhūtānāṃ tiktakaṭvādibhedinām ,
ekatvādanubhūterhi kutaścinmātrabhinnatā 20
20. sarveṣām eva bhūtānām tiktakaṭvādibhedinām
ekatvāt anubhūteḥ hi kutaḥ citmātrabhinnatā
20. hi sarveṣām eva tiktakaṭvādibhedinām bhūtānām
anubhūteḥ ekatvāt citmātrabhinnatā kutaḥ
20. Indeed, given the oneness of experience, how can there be any difference in mere consciousness among all beings, even those distinguished by bitter, pungent, and other tastes or qualities?
एकस्मिन्नेव सततं स्थिते सन्मात्रवस्तुनि ।
जातोऽयमयमुन्नष्ट इति तेषां तवेह धीः ॥ २१ ॥
ekasminneva satataṃ sthite sanmātravastuni ,
jāto'yamayamunnaṣṭa iti teṣāṃ taveha dhīḥ 21
21. ekasmin eva satatam sthite sanmātravastuni
jātaḥ ayam ayam unnaṣṭa iti teṣām tava iha dhīḥ
21. tava dhīḥ iha ekasmin eva satatam sthite
sanmātravastuni teṣām iti ayam jātaḥ ayam unnaṣṭa
21. While the one reality of pure existence (sat), which is the true object, remains continuously (satatam) established (sthite), your (tava) intellect (dhīḥ) here (iha) [nevertheless] perceives for those [who are deluded], 'this one is born, and this one is destroyed.'
नच तन्नाम वस्त्वस्ति यद्भूत्वा संप्रलीयते ।
आभासमात्रमेवेदं न सन्नासच्च राघव ॥ २२ ॥
naca tannāma vastvasti yadbhūtvā saṃpralīyate ,
ābhāsamātramevedaṃ na sannāsacca rāghava 22
22. na ca tat nāma vastu asti yat bhūtvā sampralīyate
ābhāsamātram eva idam na sat na asat ca rāghava
22. rāghava yat bhūtvā sampralīyate tat nāma vastu na
ca asti idam eva ābhāsamātram na sat na ca asat
22. And there is no such object (vastu) by name (nāma) which, having come into being, is then completely dissolved. O Rāghava, this [world] is merely an appearance (ābhāsa), being neither truly existent (sat) nor non-existent (asat).
उद्भूतेनाप्रशान्तेन चेतसा सपदि स्थितम् ।
नेह मोहान्त आमोक्षान्नेदं यत्तदवस्तु च ॥ २३ ॥
udbhūtenāpraśāntena cetasā sapadi sthitam ,
neha mohānta āmokṣānnedaṃ yattadavastu ca 23
23. udbhūtena apraśāntena cetasā sapadi sthitam na
iha mohāntaḥ ā mokṣāt na idam yat tat avastu ca
23. udbhūtena apraśāntena cetasā sapadi sthitam iha
ā mokṣāt mohāntaḥ na ca idam na yat tat avastu
23. When [something] is established (sthitam) immediately (sapadi) by an agitated (udbhūtena) and unpacified (apraśāntena) mind (cetasā), then there is no end to delusion (mohāntaḥ) here (iha) until final liberation (mokṣa). And this (idam) [perceived reality] is not that which is a non-entity (avastu).
किं किलासति रामेह मोहजाले समुज्झति ।
यत्किंचित्सङ्गसङ्गत्या विमोहे कारणं हि तत् ॥ २४ ॥
kiṃ kilāsati rāmeha mohajāle samujjhati ,
yatkiṃcitsaṅgasaṅgatyā vimohe kāraṇaṃ hi tat 24
24. kim kila asati rāma iha mohajāle samujjhanti
yat kiṃcit saṅgasaṅgattyā vimohe kāraṇam hi tat
24. rāma iha mohajāle asati samujjhanti kim kila
yat kiṃcit vimohe kāraṇam tat hi saṅgasaṅgattyā
24. O Rāma, what indeed (kim kila) [remains] here (iha) when the net of delusion (mohajāle) is completely cast off (samujjhanti) and (delusion) is non-existent (asati)? Whatever becomes a cause (kāraṇam hi tat) for great delusion (vimohe), that indeed is due to the association of attachment (saṅgasaṅgattyā).
असति जगति किं किलेह मोदः सति च किमङ्ग विमोहकारणं तत् ।
जननमरणसंस्थितिष्वतस्त्वं भव खमिवातिसमः सदोपशान्तः ॥ २५ ॥
asati jagati kiṃ kileha modaḥ sati ca kimaṅga vimohakāraṇaṃ tat ,
jananamaraṇasaṃsthitiṣvatastvaṃ bhava khamivātisamaḥ sadopaśāntaḥ 25
25. asati jagati kim kila iha modaḥ sati
ca kim aṅga vimohakāraṇam tat
jananamaraṇasaṃsthitiṣu ataḥ tvam
bhava kham iva atisamaḥ sadā upaśāntaḥ
25. jagat asati kila iha kim modaḥ ca
jagat sati kim aṅga tat vimohakāraṇam
ataḥ jananamaraṇasaṃsthitiṣu tvam kham
iva atisamaḥ sadā upaśāntaḥ bhava
25. If the world is unreal, what joy can there truly be in it? And if it is real, then what, dear one, is the cause of delusion? Therefore, amidst the states of birth and death (saṃsāra), you should become profoundly peaceful, utterly impartial like space.

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 Chapter 61 (current chapter) 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