Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-42

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
इत्युक्त्वा पुण्डरीकाक्षः सनरामरकिन्नरः ।
द्वितीय इव संसारश्चचालासुरमन्दिरात् ॥ १ ॥
śrīvasiṣṭha uvāca ,
ityuktvā puṇḍarīkākṣaḥ sanarāmarakinnaraḥ ,
dvitīya iva saṃsāraścacālāsuramandirāt 1
1. iti uktvā puṇḍarīkākṣaḥ sa-nara-amara-kinnaraḥ
dvitīyaḥ iva saṃsāraḥ cacāla asura-mandirāt
1. iti uktvā puṇḍarīkākṣaḥ sa-nara-amara-kinnaraḥ
dvitīyaḥ saṃsāraḥ iva asura-mandirāt cacāla
1. Śrī Vasiṣṭha said: Having spoken thus, the lotus-eyed one (Viṣṇu), accompanied by humans, gods, and kinnaras, departed from the demon's palace, resembling a second cosmic cycle (saṃsāra) in its grandeur.
प्रह्रादादिविनिर्मुक्तैः पश्चात्पुष्पाञ्जलिव्रजैः ।
पूर्यमाणो विहङ्गेशपाश्चात्याङ्गरुहोत्करैः ॥ २ ॥
prahrādādivinirmuktaiḥ paścātpuṣpāñjalivrajaiḥ ,
pūryamāṇo vihaṅgeśapāścātyāṅgaruhotkaraiḥ 2
2. prahrāda-ādi-vinirmuktaiḥ paścāt puṣpa-añjali-vrajaiḥ
pūryamāṇaḥ vihaṅga-īśa-pāścātya-aṅga-ruha-utkaraiḥ
2. paścāt prahrāda-ādi-vinirmuktaiḥ puṣpa-añjali-vrajaiḥ
vihaṅga-īśa-pāścātya-aṅga-ruha-utkaraiḥ pūryamāṇaḥ
2. Subsequently, he was being surrounded by masses of flower offerings, released from behind by Prahlāda and others, and by the profusion of feathers on the back of Garuḍa, the lord of birds (vihaṅgeśa).
क्रमात्क्षीरोदमासाद्य विसृज्य सुरवाहिनीम् ।
भोगिभोगासने तस्थौ श्वेताब्ज इव षट्पदः ॥ ३ ॥
kramātkṣīrodamāsādya visṛjya suravāhinīm ,
bhogibhogāsane tasthau śvetābja iva ṣaṭpadaḥ 3
3. kramāt kṣīra-odam āsādya visṛjya sura-vāhinīm
bhogi-bhoga-āsane tasthau śveta-abjaḥ iva ṣaṭpadaḥ
3. kramāt kṣīra-odam āsādya sura-vāhinīm visṛjya
bhogi-bhoga-āsane tasthau śveta-abjaḥ ṣaṭpadaḥ iva
3. In due course, having reached the Milk Ocean and dismissed the host of gods, he rested on the body of the serpent-couch, like a bee settling on a white lotus.
भोगिभोगासने विष्णुः शक्रः स्वर्गे सहामरैः ।
पाताले दानवाधीश इति तस्थुर्गतज्वराः ॥ ४ ॥
bhogibhogāsane viṣṇuḥ śakraḥ svarge sahāmaraiḥ ,
pātāle dānavādhīśa iti tasthurgatajvarāḥ 4
4. bhogi-bhoga-āsane viṣṇuḥ śakraḥ svarge sa-amaraiḥ
pātāle dānava-adhīśaḥ iti tasthuḥ gata-jvarāḥ
4. iti viṣṇuḥ bhogi-bhoga-āsane śakraḥ sa-amaraiḥ
svarge dānava-adhīśaḥ pātāle gata-jvarāḥ tasthuḥ
4. Thus, Viṣṇu remained on the serpent-couch, Indra in heaven with the other gods, and the lord of the Dānavas in the netherworld; all of them, freed from anxiety, took their respective places.
एषा ते कथिता राम निःशेषमलनाशिनी ।
प्राह्रादी बोधसंप्राप्तिरैन्दवद्रवशीतला ॥ ५ ॥
eṣā te kathitā rāma niḥśeṣamalanāśinī ,
prāhrādī bodhasaṃprāptiraindavadravaśītalā 5
5. eṣā te kathitā rāma niḥśeṣamalanāśinī
prāhrādī bodhasaṃprāptiḥ aindavadrāvaśītalā
5. rāma,
te eṣā niḥśeṣamalanāśinī prāhrādī aindavadrāvaśītalā bodhasaṃprāptiḥ kathitā
5. O Rāma, this attainment of true understanding (bodha), which completely destroys all impurities, has been described to you. It is gladdening and cool like the moon's nectar.
तां तु ये मानवा लोके बहुदुष्कृतिनोऽपि हि ।
धिया विचारयिष्यन्ति ते प्राप्स्यन्त्यचिरात्पदम् ॥ ६ ॥
tāṃ tu ye mānavā loke bahuduṣkṛtino'pi hi ,
dhiyā vicārayiṣyanti te prāpsyantyacirātpadam 6
6. tām tu ye mānavāḥ loke bahuduṣkṛtinaḥ api hi
dhiyā vicārayiṣyanti te prāpsyanti acirāt padam
6. tu ye mānavāḥ loke bahuduṣkṛtinaḥ api hi dhiyā tām vicārayiṣyanti,
te acirāt padam prāpsyanti
6. But those people in the world, even those who have committed many wrong deeds (karma), who contemplate that (knowledge described earlier) with their intellect, will quickly attain the supreme state (pada).
सामान्येन विचारेण क्षयमायाति दुष्कृतम् ।
योगवाक्यविचारेण को न याति परं पदम् ॥ ७ ॥
sāmānyena vicāreṇa kṣayamāyāti duṣkṛtam ,
yogavākyavicāreṇa ko na yāti paraṃ padam 7
7. sāmānyena vicāreṇa kṣayam āyāti duṣkṛtam
yogavākyavicāreṇa kaḥ na yāti param padam
7. sāmānyena vicāreṇa duṣkṛtam kṣayam āyāti;
yogavākyavicāreṇa kaḥ param padam na yāti?
7. By general reflection, wrong deeds (karma) are destroyed. By contemplating the teachings (sūtra) of (yoga), who would not attain the supreme state (pada)?
अज्ञानमुच्यते पापं तद्विचारेण नश्यति ।
पापमूलच्छिदं तस्माद्विचारं न परित्यजेत् ॥ ८ ॥
ajñānamucyate pāpaṃ tadvicāreṇa naśyati ,
pāpamūlacchidaṃ tasmādvicāraṃ na parityajet 8
8. ajñānam ucyate pāpam tat vicāreṇa naśyati
pāpamūlacchidam tasmāt vicāram na parityajet
8. ajñānam pāpam ucyate; tat vicāreṇa naśyati;
tasmāt pāpamūlacchidam vicāram na parityajet
8. Ignorance (ajñāna) is called sin (pāpa). That (sin) is destroyed by contemplation. Therefore, one should not abandon contemplation, as it severs the very root of sin (pāpa).
इमां प्रह्रादसंसिद्धिं प्रविचारयता नृणाम् ।
सप्तजन्मकृतं पापं क्षयमायात्यसंशयम् ॥ ९ ॥
imāṃ prahrādasaṃsiddhiṃ pravicārayatā nṛṇām ,
saptajanmakṛtaṃ pāpaṃ kṣayamāyātyasaṃśayam 9
9. imām prahrādasaṃsiddhim pravicārayatā nṛṇām |
saptajanmakṛtam pāpam kṣayam āyāti asaṃśayam
9. nṛṇām imām prahrādasaṃsiddhim pravicārayatā,
saptajanmakṛtam pāpam asaṃśayam kṣayam āyāti.
9. For those people who deeply ponder this perfect spiritual accomplishment (siddhi) of Prahlāda, the sin accumulated over seven lifetimes is undoubtedly destroyed.
श्रीराम उवाच ।
परे पदे परिणतं पाञ्चजन्यस्वनैर्मनः ।
कथं प्रबुद्धं भगवन्प्रहादस्य महात्मनः ॥ १० ॥
śrīrāma uvāca ,
pare pade pariṇataṃ pāñcajanyasvanairmanaḥ ,
kathaṃ prabuddhaṃ bhagavanprahādasya mahātmanaḥ 10
10. śrīrāma uvāca | pare pade pariṇatam pāñcajanyasvanaiḥ
manaḥ | katham prabuddham bhagavan prahrādasya mahātmanaḥ
10. śrīrāma uvāca bhagavan,
mahātmanaḥ prahrādasya manaḥ pāñcajanyasvanaiḥ pare pade pariṇatam katham prabuddham?
10. Śrī Rāma said: O Lord (bhagavan), how was the mind (manas) of the great-souled Prahlāda awakened, [a mind] that had matured into the supreme state by the sounds of the Pāñcajanya conch?
श्रीवसिष्ठ उवाच ।
द्विविधा मुक्तता लोके संभवत्यनघाकृते ।
सदेहैका विदेहान्या विभागोऽयं तयोः शृणु ॥ ११ ॥
śrīvasiṣṭha uvāca ,
dvividhā muktatā loke saṃbhavatyanaghākṛte ,
sadehaikā videhānyā vibhāgo'yaṃ tayoḥ śṛṇu 11
11. śrīvasiṣṭha uvāca | dvividhā muktatā loke saṃbhavati
anaghākṛte | sadehā ekā videhā anyā vibhāgaḥ ayam tayoḥ śṛṇu
11. śrīvasiṣṭha uvāca anaghākṛte,
loke muktatā dvividhā saṃbhavati ekā sadehā,
anyā videhā.
ayam tayoḥ vibhāgaḥ śṛṇu
11. Śrī Vasiṣṭha said: O faultless one, in this world, liberation (mokṣa) can be of two kinds: one is with a body (sadeha), and the other is bodiless (videha). Listen to this distinction between them.
असंसक्तमतेर्यस्य त्यागादानेषु कर्मणाम् ।
नैषणा तत्स्थितिं विद्धि त्वं जीवन्मुक्ततामिह ॥ १२ ॥
asaṃsaktamateryasya tyāgādāneṣu karmaṇām ,
naiṣaṇā tatsthitiṃ viddhi tvaṃ jīvanmuktatāmiha 12
12. asaṃsaktamateḥ yasya tyāgādāneṣu karmaṇām | na
eṣaṇā tatsthitim viddhi tvam jīvanmuktatām iha
12. tvam,
yasya asaṃsaktamateḥ karmaṇām tyāgādāneṣu eṣaṇā na (asti),
tatsthitim iha jīvanmuktatām viddhi
12. You should understand that state to be living liberation (jīvanmuktatā) here, [referring to one] whose mind (manas) is unattached, and who has no cravings regarding the acceptance or rejection of actions (karma).
सैव देहक्षये राम पुनर्जननवर्जिता ।
विदेहमुक्तता प्रोक्ता तत्स्था नायान्ति दृश्यताम् ॥ १३ ॥
saiva dehakṣaye rāma punarjananavarjitā ,
videhamuktatā proktā tatsthā nāyānti dṛśyatām 13
13. sā eva dehakṣaye rāma punarjananavarjitā
videhamuktatā proktā tatsthāḥ na āyānti dṛśyatām
13. rāma dehakṣaye punarjananavarjitā sā eva videhamuktatā proktā.
tatsthāḥ dṛśyatām na āyānti
13. O Rāma, that very state, which is free from further birth (punarjanana) upon the dissolution of the body, is declared as liberation (mokṣa) without a body (videhamuktatā). Those who are established in that state do not return to visible existence.
भृष्टबीजोपमा भूयो जन्माङ्कुरविवर्जिताः ।
हृदि जीवद्विमुक्तानां शुद्धा भवति वासना ॥ १४ ॥
bhṛṣṭabījopamā bhūyo janmāṅkuravivarjitāḥ ,
hṛdi jīvadvimuktānāṃ śuddhā bhavati vāsanā 14
14. bhraṣṭabījaupamāḥ bhūyaḥ janmāṅkuravivarjitāḥ
hṛdi jīvadvimuktānām śuddhā bhavati vāsanā
14. jīvadvimuktānām hṛdi vāsanā śuddhā bhavati.
(te) bhraṣṭabījaupamāḥ bhūyaḥ janmāṅkuravivarjitāḥ
14. The latent impressions (vāsanā) in the heart of those who are liberated while living (jīvanmukta) become pure. These individuals are like parched seeds, forever devoid of the sprout of future birth.
पावनी परमोदारा शुद्धसत्त्वानुपातिनी ।
आत्मध्यानमयी नित्यं सुषुप्तस्येव तिष्ठति ॥ १५ ॥
pāvanī paramodārā śuddhasattvānupātinī ,
ātmadhyānamayī nityaṃ suṣuptasyeva tiṣṭhati 15
15. pāvanī parama udārā śuddhasattvānupātinī
ātmadhyānamayī nityam suṣuptasya iva tiṣṭhati
15. (sā vāsanā) pāvanī,
parama udārā,
śuddhasattvānupātinī,
ātmadhyānamayī nityam suṣuptasya iva tiṣṭhati
15. (This vāsanā) is purifying, supremely noble, and consistently aligned with pure goodness (śuddhasattva). It is characterized by meditation on the self (ātmadhyāna) and always remains, much like someone in deep sleep (suṣupti).
अपि वर्षसहस्रान्ते तयेवान्तरवस्थया ।
सति देहे प्रबुध्यन्ते जीवन्मुक्ता रघूद्वह ॥ १६ ॥
api varṣasahasrānte tayevāntaravasthayā ,
sati dehe prabudhyante jīvanmuktā raghūdvaha 16
16. api varṣasahastrānte tayā iva antaravasthayā
sati dehe prabudhyante jīvanmuktāḥ raghūdvaha
16. raghūdvaha,
jīvanmuktāḥ api varṣasahastrānte dehe sati tayā iva antaravasthayā prabudhyante
16. O Rāma, O descendant of Raghu (Raghūdvaha), even after a thousand years, while still possessing a body, those who are liberated while living (jīvanmukta) awaken through that very internal state (of pure vāsanā).
प्रह्रादोऽन्तस्थया शुद्धसत्त्ववासनया स्वया ।
बोधमाप महाबाहो शङ्खशब्दावबुद्धया ॥ १७ ॥
prahrādo'ntasthayā śuddhasattvavāsanayā svayā ,
bodhamāpa mahābāho śaṅkhaśabdāvabuddhayā 17
17. prahrādaḥ antasthayā śuddhasattvavāsanayā
svayā bodham āpa mahābāho śaṅkhaśabdāvabuddhayā
17. prahrādaḥ svayā antasthayā śuddhasattvavāsanayā
śaṅkhaśabdāvabuddhayā bodham āpa mahābāho
17. O mighty-armed one, Prahlāda attained consciousness (bodha) through his own pure latent impression (vāsanā) of goodness (sattva) that resided within him, an impression that was awakened by the sound of a conch.
हरिरात्मा हि भूतानां तस्य यत्प्रतिभासते ।
तत्तथैव भवत्याशु सर्वमात्मैव कारणम् ॥ १८ ॥
harirātmā hi bhūtānāṃ tasya yatpratibhāsate ,
tattathaiva bhavatyāśu sarvamātmaiva kāraṇam 18
18. hariḥ ātmā hi bhūtānām tasya yat pratibhāsate
tat tathā eva bhavati āśu sarvam ātmā eva kāraṇam
18. hariḥ hi bhūtānām ātmā tasya yat pratibhāsate
tat tathā eva āśu bhavati sarvam ātmā eva kāraṇam
18. Indeed, Hari is the very self (ātman) of all beings. Whatever manifests from Him quickly becomes exactly that. The self (ātman) alone is the cause of everything.
प्रबोधमेतु प्रह्रादो यदैवेति विचिन्तितम् ।
निमेषाद्वासुदेवेन तदैवैतदुपस्थितम् ॥ १९ ॥
prabodhametu prahrādo yadaiveti vicintitam ,
nimeṣādvāsudevena tadaivaitadupasthitam 19
19. prabodham etu prahrādaḥ yadā eva iti vicintitam
nimeṣāt vāsudevena tadā eva etat upasthitam
19. prahrādaḥ prabodham etu iti yadā eva vāsudevena
vicintitam tadā eva nimeṣāt etat upasthitam
19. As soon as Vāsudeva thought, 'May Prahlāda attain awakening (prabodha),' then, in an instant, this (awakening) manifested.
आत्मन्यकारणेनैव भूतानां कारणेन च ।
सृष्ट्यर्थं वपुरात्तं हि वासुदेवमयात्मना ॥ २० ॥
ātmanyakāraṇenaiva bhūtānāṃ kāraṇena ca ,
sṛṣṭyarthaṃ vapurāttaṃ hi vāsudevamayātmanā 20
20. ātmani akāraṇena eva bhūtānām kāraṇena ca
sṛṣṭyartham vapuḥ āttam hi vāsudevamayātmanā
20. vāsudevamayātmanā hi ātmani akāraṇena eva ca
bhūtānām kāraṇena sṛṣṭyartham vapuḥ āttam
20. Indeed, a body was assumed for the purpose of creation by the self (ātman) consisting of Vāsudeva (vāsuvedamaya), who, in His own intrinsic nature (ātmani), is uncaused, yet is the cause of all beings.
आत्मावलोकनेनाशु माधवः परिदृश्यते ।
माधवाराधनेनाशु स्वयमात्मावलोक्यते ॥ २१ ॥
ātmāvalokanenāśu mādhavaḥ paridṛśyate ,
mādhavārādhanenāśu svayamātmāvalokyate 21
21. ātmāvalokanena āśu mādhavaḥ paridr̥śyate
mādhavārādhanena āśu svayam ātmā avalokyate
21. ātmāvalokanena āśu mādhavaḥ paridr̥śyate
mādhavārādhanena āśu svayam ātmā avalokyate
21. Through introspection of the self (ātman), Mādhava is quickly perceived. Likewise, through devotion (bhakti) to Mādhava, the self (ātman) is quickly realized by oneself.
एतां दृष्टिमवष्टभ्य राघवात्मावलोकने ।
विहराशु विचारात्मा पदं प्राप्स्यसि शाश्वतम् ॥ २२ ॥
etāṃ dṛṣṭimavaṣṭabhya rāghavātmāvalokane ,
viharāśu vicārātmā padaṃ prāpsyasi śāśvatam 22
22. etām dr̥ṣṭim avaṣṭabhya rāghava ātmāvalokane
vihara āśu vicārātmā padam prāpsyasi śāśvatam
22. rāghava vicārātmā etām dr̥ṣṭim ātmāvalokane
avaṣṭabhya āśu vihara śāśvatam padam prāpsyasi
22. O Rāghava, firmly embracing this insight into self-realization (ātman), quickly live your life with a discerning mind. You will attain the eternal state.
दुःखासारवती राम संसारप्रावृडातता ।
जाड्यं ददाति परमं विचारार्कमपश्यताम् ॥ २३ ॥
duḥkhāsāravatī rāma saṃsāraprāvṛḍātatā ,
jāḍyaṃ dadāti paramaṃ vicārārkamapaśyatām 23
23. duḥkhāsāravatī rāma saṃsāraprāvr̥t ātatā
jāḍyam dadāti paramam vicārārkam apaśyatām
23. rāma duḥkhāsāravatī ātatā saṃsāraprāvr̥t
vicārārkam apaśyatām paramam jāḍyam dadāti
23. O Rāma, the pervasive monsoon of worldly existence (saṃsāra), laden with torrents of suffering, bestows supreme inertia upon those who do not perceive the sun of discernment.
प्रसादादात्मनो विष्णोर्मायेयमतिभासुरा ।
प्रबाधते न धीरांस्तु यक्षी मन्त्रवतो यथा ॥ २४ ॥
prasādādātmano viṣṇormāyeyamatibhāsurā ,
prabādhate na dhīrāṃstu yakṣī mantravato yathā 24
24. prasādāt ātmanaḥ viṣṇoḥ māyā iyam atibhāsurā
prabādhate na dhīrān tu yakṣī mantravataḥ yathā
24. ātmanaḥ viṣṇoḥ prasādāt iyam atibhāsurā māyā
mantravataḥ yakṣī yathā dhīrān tu na prabādhate
24. By the grace of the Self (ātman) that is Vishnu, this exceedingly brilliant cosmic illusion (māyā) does not torment the wise, just as a female demon (yakṣī) does not torment those who possess sacred formulas (mantra).
आत्मेच्छयैव घनतां समुपागतान्तरात्मेच्छयैव तनुतामुपयाति काले ।
संसारजालरचनेयमनन्तमायाज्वालेह वातवलयादिव पावकस्य ॥ २५ ॥
ātmecchayaiva ghanatāṃ samupāgatāntarātmecchayaiva tanutāmupayāti kāle ,
saṃsārajālaracaneyamanantamāyājvāleha vātavalayādiva pāvakasya 25
25. ātma-icchayā eva ghanatām samupāgatā
antarātma-icchayā eva tanutām upayāti
kāle saṃsāra-jāla-racanā iyam ananta-māyā-jvālā
iha vāta-valayāt iva pāvakasya
25. iyam saṃsāra-jāla-racanā ātma-icchayā
eva ghanatām samupāgatā kāle antarātma-icchayā
eva tanutām upayāti iha
ananta-māyā-jvālā pāvakasya vāta-valayāt iva
25. This formation of the net of worldly existence (saṃsāra), which becomes dense solely by the will of the Self (ātman) and in time becomes subtle solely by the will of the inner Self (ātman), is indeed the flame of endless illusion (māyā), similar to fire emerging from a whirlwind.

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

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 (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 (current chapter) 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