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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-176

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श्रीराम उवाच ।
जगन्ति सन्त्यसंख्यानि भविष्यन्ति गतानि च ।
तत्कथाभिः कथं ब्रह्मन्प्रबोधयसि मामिमम् ॥ १ ॥
śrīrāma uvāca ,
jaganti santyasaṃkhyāni bhaviṣyanti gatāni ca ,
tatkathābhiḥ kathaṃ brahmanprabodhayasi māmimam 1
1. śrīrāma uvāca jaganti santi asaṅkhyāni bhaviṣyanti gatāni
ca tatkathābhiḥ kathaṃ brahman prabodhayati mām imam
1. śrīrāma uvāca brahman asaṅkhyāni jaganti santi bhaviṣyanti
ca gatāni tatkathābhiḥ mām imam kathaṃ prabodhayati
1. Śrī Rāma said: "There are, have been, and will be innumerable worlds. O Brahman (brahman), how do you enlighten me with the stories about them?"
श्रीवसिष्ठ उवाच ।
जगत्स्वप्नेषु शब्दार्थसंबन्धोऽवगतस्त्वया ।
न नाम न च लोकेन व्यर्थं तत्कथनं ततः ॥ २ ॥
śrīvasiṣṭha uvāca ,
jagatsvapneṣu śabdārthasaṃbandho'vagatastvayā ,
na nāma na ca lokena vyarthaṃ tatkathanaṃ tataḥ 2
2. śrīvasiṣṭha uvāca jagatsvapneṣu śabdārthasaṃbandhaḥ avagataḥ
tvayā na nāma na ca lokena vyartham tatkathanam tataḥ
2. śrīvasiṣṭha uvāca tvayā jagatsvapneṣu śabdārthasaṃbandhaḥ
avagataḥ tataḥ tatkathanam na nāma na ca lokena vyartham
2. Śrī Vasiṣṭha said: "You have indeed grasped the connection between words and meanings within the dream-like nature of the world. Therefore, this narration is not meaningless; it is neither merely for the sake of names, nor for ordinary worldly understanding."
या कथावगतात्मभ्यां शब्दार्थाभ्यां निगद्यते ।
बुध्यते सेतरा नान्तः सैवेह व्यवहारिणी ॥ ३ ॥
yā kathāvagatātmabhyāṃ śabdārthābhyāṃ nigadyate ,
budhyate setarā nāntaḥ saiveha vyavahāriṇī 3
3. yā kathā avagata-ātmabhyām śabdārthābhyām nigadyate
budhyate sā itarā na antaḥ sā eva iha vyavahāriṇī
3. yā kathā avagata-ātmabhyām śabdārthābhyām nigadyate
sā budhyate itarā antaḥ na sā eva iha vyavahāriṇī
3. That narration which is conveyed through words and meanings by those who have realized the Self (ātman) - that alone is truly understood; any other (type of narration) is not grasped internally. That alone is practical here.
यदा विदितवेद्यः संस्त्रिकालामलदर्शनः ।
भविष्यसि तदा तानि प्रत्यक्षेणैव भोत्स्यसे ॥ ४ ॥
yadā viditavedyaḥ saṃstrikālāmaladarśanaḥ ,
bhaviṣyasi tadā tāni pratyakṣeṇaiva bhotsyase 4
4. yadā viditavedyaḥ san trikālāmala-darśanaḥ
bhaviṣyasi tadā tāni pratyakṣeṇa eva bhotsyase
4. yadā viditavedyaḥ san trikālāmala-darśanaḥ
bhaviṣyasi tadā tāni pratyakṣeṇa eva bhotsyase
4. When you have become one who knows all that is to be known, and possess a pure vision of the three times (past, present, and future), then you will directly perceive those (worlds).
स्वप्ने चिन्मात्रमेवाद्यं स्वयं भाति जगत्तया ।
यथा तथैव सर्गादौ नात्रान्यदुपपद्यते ॥ ५ ॥
svapne cinmātramevādyaṃ svayaṃ bhāti jagattayā ,
yathā tathaiva sargādau nātrānyadupapadyate 5
5. svapne cinmātram eva ādyam svayam bhāti jagattayā
yathā tathā eva sargādau na atra anyat upapadyate
5. svapne cinmātram eva ādyam svayam jagattayā bhāti
yathā tathā eva sargādau na atra anyat upapadyate
5. Just as in a dream, primordial consciousness (cit) alone spontaneously appears as the world, similarly, this occurs at the beginning of creation. Nothing else can be appropriately understood here.
अणावणावसंख्यानि तेन सन्ति जगन्ति खे ।
तेषां तान्व्यवहारौघान्संख्यातुं क इव क्षमः ॥ ६ ॥
aṇāvaṇāvasaṃkhyāni tena santi jaganti khe ,
teṣāṃ tānvyavahāraughānsaṃkhyātuṃ ka iva kṣamaḥ 6
6. aṇau aṇau asaṃkhyāni tena santi jaganti khe teṣām
tān vyavahāraughān saṃkhyātum kaḥ iva kṣamaḥ
6. tena aṇau aṇau khe asaṃkhyāni jaganti santi kaḥ
iva teṣām tān vyavahāraughān saṃkhyātum kṣamaḥ
6. Therefore, innumerable worlds exist in space, even within individual atoms. Who, indeed, is capable of counting the multitude of activities within those worlds?
अत्रैव मे पुरा प्रोक्तं मत्पित्रा पद्मजन्मना ।
पद्मरेणुमताख्यानं श्रृणु तत्कथयामि ते ॥ ७ ॥
atraiva me purā proktaṃ matpitrā padmajanmanā ,
padmareṇumatākhyānaṃ śrṛṇu tatkathayāmi te 7
7. atra eva me purā proktam matpitrā padmajanmanā
padmareṇumatākhyānam śṛṇu tat kathayāmi te
7. purā me atra eva matpitrā padmajanmanā
padmareṇumatākhyānam proktam tat te kathayāmi śṛṇu
7. My father, the lotus-born (Brahmā), once told me right here the account of Padmareṇumat. Listen, I will narrate that to you.
पुरा पृष्टो मया ब्रह्मा जगज्जालमिदं कियत् ।
क्व वा भातीति वद मे ब्रह्मोवाच ततः स माम् ॥ ८ ॥
purā pṛṣṭo mayā brahmā jagajjālamidaṃ kiyat ,
kva vā bhātīti vada me brahmovāca tataḥ sa mām 8
8. purā pṛṣṭaḥ mayā brahmā jagajjālam idam kiyat kva
vā bhāti iti vada me brahmā uvāca tataḥ saḥ mām
8. purā mayā brahmā pṛṣṭaḥ idam jagajjālam kiyat vā
kva bhāti iti me vada tataḥ saḥ brahmā mām uvāca
8. Once, I asked Brahmā, 'How vast is this cosmic web of worlds, and where does it manifest itself? Please tell me.' Then, he, Brahmā, replied to me.
श्रीब्रह्मोवाच ।
ब्रह्मैवेदं मुने सर्वं जगदित्यवभासते ।
सतामनन्तं सत्त्वेन जगत्त्वेनासतामपि ॥ ९ ॥
śrībrahmovāca ,
brahmaivedaṃ mune sarvaṃ jagadityavabhāsate ,
satāmanantaṃ sattvena jagattvenāsatāmapi 9
9. śrī brahmā uvāca brahma eva idam mune sarvam jagat iti
avabhāsate satām anantam sattvena jagattvena asatām api
9. śrī brahmā uvāca mune idam sarvam jagat brahma eva iti
avabhāsate satām sattvena anantam asatām api jagattvena
9. Lord Brahmā said: "O sage, all this world appears as the ultimate reality (brahman). For the enlightened, it is infinite through its intrinsic nature (sattva), while for the ignorant, it appears merely as the phenomenal world."
शुभं ममेदमाख्यानं श्रृणु श्रवणभूषणम् ।
ब्रह्माण्डपिण्ड इत्युक्तं ब्रह्माण्डाख्यानमेव च ॥ १० ॥
śubhaṃ mamedamākhyānaṃ śrṛṇu śravaṇabhūṣaṇam ,
brahmāṇḍapiṇḍa ityuktaṃ brahmāṇḍākhyānameva ca 10
10. śubham mama idam ākhyānam śṛṇu śravaṇabhūṣaṇam
brahmāṇḍapiṇḍa iti uktam brahmāṇḍa-ākhyānam eva ca
10. mama idam śubham ākhyānam śravaṇabhūṣaṇam śṛṇu
brahmāṇḍapiṇḍa iti brahmāṇḍa-ākhyānam eva ca uktam
10. "Listen to this auspicious narration of mine, which is an adornment for the ears. It is called the 'Cosmic Orb' (brahmāṇḍa-piṇḍa) and also the 'Narrative of the Cosmos' (brahmāṇḍa-ākhyāna)."
अस्ति खे खादनन्यात्मा चिद्व्योमपरमाणुकः ।
शून्यरूपमिवाकाशे शुद्धः स्पन्द इवानिले ॥ ११ ॥
asti khe khādananyātmā cidvyomaparamāṇukaḥ ,
śūnyarūpamivākāśe śuddhaḥ spanda ivānile 11
11. asti khe khāt ananya-ātmā cit-vyoma-paramāṇukaḥ
śūnyarūpam iva ākāśe śuddhaḥ spandaḥ iva anile
11. khe asti yaḥ khāt ananya-ātmā cit-vyoma-paramāṇukaḥ
saḥ ākāśe śūnyarūpam iva anile śuddhaḥ spandaḥ iva
11. There exists in space (ākāśa) that whose nature (ātman) is not separate from space, an atomic particle of consciousness-ether (cit-vyoma-paramāṇuka). It is like an empty form in space, or a pure vibration in the wind.
सोऽपश्यदात्मना स्वप्न इव जीवत्वमात्मनि ।
शून्यरूपमिवाकाशं पवनः स्पन्दनं यथा ॥ १२ ॥
so'paśyadātmanā svapna iva jīvatvamātmani ,
śūnyarūpamivākāśaṃ pavanaḥ spandanaṃ yathā 12
12. saḥ apaśyat ātmanā svapna iva jīvatvam ātmani
śūnyarūpam iva ākāśam pavanaḥ spandanam yathā
12. saḥ ātmanā ātmani jīvatvam apaśyat svapna iva
ākāśam śūnyarūpam iva pavanaḥ spandanam yathā
12. Through his own self (ātman), he perceived individuality (jīvatva) within himself, much like a dream. It was like seeing an empty form in space (ākāśa), or as wind (pavana) is a vibration.
आकाशरूपमजहदेव जीवस्ततः स्वयम् ।
अपश्यदहमित्येव रूपमाकाशरूपकम् ॥ १३ ॥
ākāśarūpamajahadeva jīvastataḥ svayam ,
apaśyadahamityeva rūpamākāśarūpakam 13
13. ākāśarūpam ajahat eva jīvaḥ tataḥ svayam
apaśyat aham iti eva rūpam ākāśarūpakam
13. tataḥ jīvaḥ ākāśarūpam ajahat eva svayam
aham iti eva ākāśarūpakam rūpam apaśyat
13. Then, the individual soul (jīva), without abandoning its own subtle nature (ākāśarūpam) as space, spontaneously perceived itself as 'I', a form resembling space.
अहंकारस्त्वहंबुद्धिरित्येवापश्यदात्मनि ।
एकनिश्चयनिर्माणमयी मायानुरूपिणी ॥ १४ ॥
ahaṃkārastvahaṃbuddhirityevāpaśyadātmani ,
ekaniścayanirmāṇamayī māyānurūpiṇī 14
14. ahaṅkāraḥ tu ahambuddhiḥ iti eva apaśyat
ātmani ekanirṇayanirmāṇamayī māyānurūpiṇī
14. ahaṅkāraḥ tu ātmani ahambuddhiḥ iti eva
ekanirṇayanirmāṇamayī māyānurūpiṇī apaśyat
14. However, the ego (ahaṅkāra) perceived itself within the self (ātman) as the 'I-intellect' (ahambuddhi), which was composed of the creation of a singular determination and resembled illusion (māyā).
बुद्धिर्मनोहमित्येवं स्वप्ने पश्यदसन्मयम् ।
नमयन्त्यात्मनात्मानमविकल्पं विकल्पनैः ॥ १५ ॥
buddhirmanohamityevaṃ svapne paśyadasanmayam ,
namayantyātmanātmānamavikalpaṃ vikalpanaiḥ 15
15. buddhiḥ manaḥ aham iti evam svapne apaśyat asanmayam
namayantyā ātmanā ātmanam avikalpam vikalpanaiḥ
15. buddhiḥ ātmanā namayantyā svapne manaḥ aham iti evam
asanmayam [ca] avikalpam ātmanam vikalpanaiḥ apaśyat
15. The intellect (buddhi), through its own bending (action), perceived the mind (manas) and ego (aham) as unreal (asanmayam) in a dream, thereby causing the undivided self (ātman) to be affected by conceptualizations (vikalpana).
अपश्यत्तन्मनः स्वप्ने देहे पञ्चेन्द्रियं ततः ।
अनाकारं घनाकारं स्वप्नाद्रित्वमिवाज्ञधीः ॥ १६ ॥
apaśyattanmanaḥ svapne dehe pañcendriyaṃ tataḥ ,
anākāraṃ ghanākāraṃ svapnādritvamivājñadhīḥ 16
16. apaśyat tat manaḥ svapne dehe pañcendriyam tataḥ
anākāram ghanākāram svapnādritvam iva ajñadhīḥ
16. tataḥ ajñadhīḥ svapne dehe tat manaḥ pañcendriyam
anākāram ghanākāram svapnādritvam iva apaśyat
16. Then, an ignorant intellect (ajñadhī) perceived that mind (manas) and the five senses (pañcendriya) within the body in a dream as formless yet possessing a solid form, resembling the substantiality of a dream-mountain.
ददर्श स मनोदेहो वपुस्त्रिभुवनात्मकम् ।
स्वात्मा स्वात्मैव निर्भित्ति भित्तिभासुरमाततम् ॥ १७ ॥
dadarśa sa manodeho vapustribhuvanātmakam ,
svātmā svātmaiva nirbhitti bhittibhāsuramātatam 17
17. dadarśa saḥ manaḥ dehaḥ vapuḥ tribhuvana ātmakam
svātmā svātmā eva nirbhitti bhitti bhāsuram ātatam
17. saḥ manaḥ dehaḥ tribhuvana ātmakam vapuḥ dadarśa
svātmā svātmā eva nirbhitti bhitti bhāsuram ātatam
17. He, the mind-body, perceived a form that embodied the three worlds. It was his own self (ātman), indeed, his very own self – boundless, yet radiantly manifest as its own foundation, and immensely vast.
अनेकभूतकलितं नानावयवरजङ्गमम् ।
कलनाकालकलितं कल्पितान्योन्यसंगमम् ॥ १८ ॥
anekabhūtakalitaṃ nānāvayavarajaṅgamam ,
kalanākālakalitaṃ kalpitānyonyasaṃgamam 18
18. aneka bhūta kalitam nānā avayava rajaṅgamam
kalanā kāla kalitam kalpita anyonya saṅgamam
18. aneka bhūta kalitam nānā avayava rajaṅgamam
kalanā kāla kalitam kalpita anyonya saṅgamam
18. It was composed of innumerable beings and elements, endowed with diverse moving parts, interwoven with the temporal processes of creation and dissolution, and characterized by mutually established relationships.
स्वप्ने प्रत्येकमेवात्र पश्यत्यादर्शबिम्बितम् ।
इव त्रैलोक्यनगरं नवरङ्गमनोहरम् ॥ १९ ॥
svapne pratyekamevātra paśyatyādarśabimbitam ,
iva trailokyanagaraṃ navaraṅgamanoharam 19
19. svapne pratyekam eva atra paśyati ādarśa bimbitam
iva trailokya nagaram navaraṅga manoharam
19. atra svapne pratyekam eva ādarśa bimbitam iva
navaraṅga manoharam trailokya nagaram paśyati
19. Here, in this vision, one perceives each individual aspect as if reflected in a mirror, just like a delightfully vibrant and charming city of the three worlds seen in a dream.
अथ प्रत्येकमत्रापि नवरङ्गमनोहरम् ।
त्रिजगद्वेत्ति हृदये स्वादर्श इव बिम्बितम् ॥ २० ॥
atha pratyekamatrāpi navaraṅgamanoharam ,
trijagadvetti hṛdaye svādarśa iva bimbitam 20
20. atha pratyekam atra api navaraṅga manoharam
trijagat vetti hṛdaye sva ādarśa iva bimbitam
20. atha atra api pratyekam navaraṅga manoharam
hṛdaye sva ādarśa iva bimbitam trijagat vetti
20. Now, in this context, each individual part, charming with its fresh, vibrant hues, perceives the three worlds (trijagat) reflected within its own heart (hṛdaya) as if in a mirror.
परमाणोः परमाणोरिति सन्ति तनूदरे ।
अतनूनि जगन्त्युच्चैर्धनानीव च तान्यपि ॥ २१ ॥
paramāṇoḥ paramāṇoriti santi tanūdare ,
atanūni jagantyuccairdhanānīva ca tānyapi 21
21. paramāṇoḥ paramāṇoḥ iti santi tanu udare
atanūni jaganti uccaiḥ dhanāni iva ca tāni api
21. paramāṇoḥ paramāṇoḥ tanu udare (hi) atanūni jaganti uccaiḥ santi,
tāni api dhanāni iva ca.
21. Within the subtle core of every single atom, vast worlds exist, immense and magnificent, just as treasures are found within them.
अविद्येयमनन्तेयमविद्यात्वेन चेतिता ।
ब्रह्मत्वेन परिज्ञाता भवति ब्रह्म निर्मलम् ॥ २२ ॥
avidyeyamananteyamavidyātvena cetitā ,
brahmatvena parijñātā bhavati brahma nirmalam 22
22. avidyā iyam anantā iyam avidyātvena cetitā |
brahmatvena parijñātā bhavati brahma nirmalam ||
22. iyam anantā avidyā avidyātvena cetitā
brahmatvena parijñātā brahma nirmalam bhavati
22. This endless ignorance (avidyā) is perceived as ignorance. But when it is fully understood as the ultimate reality (brahman), it becomes pure (brahman).
एवं द्रष्टापि यः स्वप्नजालं दृष्टे न किंचन ।
कोऽत्र द्रष्टा कुतो दृश्यं क्व द्वैतं क्व च कारणम् ॥ २३ ॥
evaṃ draṣṭāpi yaḥ svapnajālaṃ dṛṣṭe na kiṃcana ,
ko'tra draṣṭā kuto dṛśyaṃ kva dvaitaṃ kva ca kāraṇam 23
23. evam draṣṭā api yaḥ svapnajālam dṛṣṭe na kiñcana | kaḥ
atra draṣṭā kutaḥ dṛśyam kva dvaitam kva ca kāraṇam ||
23. evam yaḥ svapnajālam dṛṣṭe draṣṭā api na kiñcana atra
draṣṭā kaḥ? dṛśyam kutaḥ? dvaitam kva? kāraṇam ca kva?
23. Thus, even when one perceives a multitude of dreams, nothing truly exists in that perception. So then, who is the perceiver (draṣṭā) here? From where does the perceived (dṛśyam) arise? Where is duality (dvaitam)? And where is the cause?
सर्वं निःशान्तमाभातं खात्म निर्भित्ति केवलम् ।
ब्रह्मात्मनि स्थिते स्वच्छमाद्यन्तपरिवर्जितम् ॥ २४ ॥
sarvaṃ niḥśāntamābhātaṃ khātma nirbhitti kevalam ,
brahmātmani sthite svacchamādyantaparivarjitam 24
24. sarvam niḥśāntam ābhātam khātma nirbhitti kevalam |
brahmātmani sthite svaccham ādyantaparivarjitam ||
24. sarvam niḥśāntam,
ābhātam,
khātma,
nirbhitti (ca) kevalam (asti) brahmātmani sthite (sati,
tat) svaccham ādyantaparivarjitam (bhavati)
24. Everything is completely serene, self-luminous, the spatially vast Self (ātman) itself, without divisions, and absolute. When the Self (ātman) as the ultimate reality (brahman) is thus established, it is utterly pure and devoid of beginning and end.
ब्रह्माण्डलक्षनिचयाः परमात्मनीति नित्यं स्थिता निपुणमन्यवदप्यनन्ये ।
वारिण्यवारितविसारितरङ्गवेगाल्लोलं स्थिताम्बुपरमाणुचया यथैते ॥ २५ ॥
brahmāṇḍalakṣanicayāḥ paramātmanīti nityaṃ sthitā nipuṇamanyavadapyananye ,
vāriṇyavāritavisāritaraṅgavegāllolaṃ sthitāmbuparamāṇucayā yathaite 25
25. brahmāṇḍalakṣanicayāḥ paramātmani iti
nityaṃ sthitāḥ nipuṇamanyavat api
ananye vāriṇi avāritavisāritaraṅgavegāt
lolam sthitāmbuparamaṇucayāḥ yathā ete
25. Just as these collections of water atoms exist, restless in water due to the unimpeded, spreading velocity of waves, so too do countless collections of universes eternally reside in the Supreme Self (ātman) – intrinsically non-separate, even while appearing as if distinct or cleverly formed.

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

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) (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 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 (current chapter) 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