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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-32

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श्रीवसिष्ठ उवाच ।
यदा चितिः प्रसरति तदाहंताजगद्भ्रमः ।
असदेवाभ्युदेतीव स्पन्दादपि च वायुता ॥ १ ॥
śrīvasiṣṭha uvāca ,
yadā citiḥ prasarati tadāhaṃtājagadbhramaḥ ,
asadevābhyudetīva spandādapi ca vāyutā 1
1. śrīvasiṣṭhaḥ uvāca yadā citiḥ prasarati tadā ahaṃtā
jagadbhramaḥ asat eva abhyudeti iva spandāt api ca vāyutā
1. śrīvasiṣṭhaḥ uvāca.
yadā citiḥ prasarati,
tadā ahaṃtā jagadbhramaḥ abhyudeti.
asat eva iva abhyudeti,
spandāt api ca vāyutā (abhyudeti).
1. Śrī Vasiṣṭha said: When consciousness (citi) expands, then the 'I-sense' (ahaṅkāra) and the illusion of the world (jagat) arise. It is as if non-existence itself comes into being, and similarly, from mere vibration (spanda), the quality of air (vāyutā) arises.
रूपानुभवमादत्ते चक्षुःप्रसरणाद्यथा ।
चितिः प्रसरणात्तद्वज्जगद्विभ्रममास्थिता ॥ ३ ॥
rūpānubhavamādatte cakṣuḥprasaraṇādyathā ,
citiḥ prasaraṇāttadvajjagadvibhramamāsthitā 3
3. rūpānubhavam ādatte cakṣuḥprasarāṇāt yathā
citiḥ prasarāṇāt tadvat jagadvibhramam āsthitā
3. yathā cakṣuḥprasarāṇāt rūpānubhavam ādatte,
tadvat citiḥ prasarāṇāt jagadvibhramam āsthitā.
3. Just as the eye (cakṣuḥ) grasps the experience of forms through its outreach, similarly, consciousness (citi), by its expansion, assumes the illusion of the world (jagat).
यासौ प्रसरति व्यर्थं चेत्याभावान्न सा सती ।
असत्कथं प्रसरति वन्ध्यापुत्रः क्व नृत्यति ॥ ४ ॥
yāsau prasarati vyarthaṃ cetyābhāvānna sā satī ,
asatkathaṃ prasarati vandhyāputraḥ kva nṛtyati 4
4. yā asau prasarati vyartham ceti abhāvāt na sā satī
asat katham prasarati vandhyāputraḥ kva nṛtyati
4. yā asau ceti abhāvāt vyartham prasarati sā na satī
asat katham prasarati vandhyāputraḥ kva nṛtyati
4. That which spreads in vain, being devoid of consciousness, is not truly existent. How can something non-existent extend itself? Where does the son of a barren woman dance?
उदितोऽपि न खेदाय ब्रह्मरूपत्ववेदनात् ।
परमाय त्वनर्थाय जगच्छब्दार्थभावनात् ॥ ५ ॥
udito'pi na khedāya brahmarūpatvavedanāt ,
paramāya tvanarthāya jagacchabdārthabhāvanāt 5
5. uditaḥ api na khedāya brahmarūpatvavedanāt
paramāya tu anarthāya jagacchabdārthabhāvanāt
5. uditaḥ api brahmarūpatvavedanāt na khedāya (bhavati).
tu jagacchabdārthabhāvanāt paramāya anarthāya (bhavati).
5. Even when it (the 'I-sense' and world-illusion) has arisen, it does not lead to sorrow if one realizes its intrinsic nature (brahman) as Brahman. However, it leads to supreme misfortune (anartha) when one conceives of the world (jagat) as possessing true meaning and reality.
अहंभावोऽपि दुःखार्थमहमित्येव वेदनात् ।
अवेदनान्नाहमतः स्वायत्ते बन्धमुक्तते ॥ ६ ॥
ahaṃbhāvo'pi duḥkhārthamahamityeva vedanāt ,
avedanānnāhamataḥ svāyatte bandhamuktate 6
6. aham-bhāvaḥ api duḥkhārtham aham iti eva vedanāt
avedanāt na aham ataḥ svāyatte bandha-mukta-te
6. aham iti eva vedanāt aham-bhāvaḥ api duḥkhārtham
avedanāt aham na ataḥ bandha-mukta-te svāyatte
6. The sense of ego (ahaṅkāra) itself causes suffering, precisely because of the feeling "I am." When this feeling is absent, there is no "I"; consequently, both bondage and liberation are self-dependent.
तद्ध्यानं स समाधिर्वा यदवेदनमासितम् ।
अजडानां जडमिव समं शान्तमनामयम् ॥ ७ ॥
taddhyānaṃ sa samādhirvā yadavedanamāsitam ,
ajaḍānāṃ jaḍamiva samaṃ śāntamanāmayam 7
7. tat dhyānam saḥ samādhiḥ vā yat avedanam āsitam
ajaḍānām jaḍam iva samam śāntam anāmayam
7. yat avedanam āsitam ajaḍānām jaḍam iva samam
śāntam anāmayam tat dhyānam vā saḥ samādhiḥ
7. That alone is true contemplation (dhyāna) or deep meditative absorption (samādhi) which abides without specific perception, appearing like an inert object to conscious beings, being equanimous, peaceful, and free from all affliction.
द्वैताद्वैतसमुद्भेदैर्वाक्यसंदर्भविभ्रमैः ।
मा विषीदत दुःखाय विबुधा अबुधा इव ॥ ८ ॥
dvaitādvaitasamudbhedairvākyasaṃdarbhavibhramaiḥ ,
mā viṣīdata duḥkhāya vibudhā abudhā iva 8
8. dvaita-advaita-samudbhedaiḥ vākya-sandarbha-vibhramaiḥ
mā viṣīdata duḥkhāya vibudhāḥ abudhāḥ iva
8. vibudhāḥ dvaita-advaita-samudbhedaiḥ
vākya-sandarbha-vibhramaiḥ duḥkhāya abudhāḥ iva mā viṣīdata
8. O wise ones, do not be confused or grieve like the ignorant over the distinctions of duality and non-duality or the bewildering textual interpretations, as these only lead to sorrow.
असदाश्रयते दुःखं स्वप्नवद्धनवासनः ।
रूपालोकमनस्कारान्संकल्परचितानिव ॥ ९ ॥
asadāśrayate duḥkhaṃ svapnavaddhanavāsanaḥ ,
rūpālokamanaskārānsaṃkalparacitāniva 9
9. asat āśrayate duḥkham svapnavat dhanavāsanaḥ
rūpālokamanaskārān saṅkalparacitān iva
9. dhanavāsanaḥ asat duḥkham āśrayate,
svapnavat saṅkalparacitān iva rūpālokamanaskārān
9. A person whose latent impressions (vāsanā) are dense takes refuge in unreal suffering, just like in a dream, perceiving forms, sights, and mental constructs as if they were created by his own imagination (saṅkalpa).
दुःखं सदेव नाश्नाति सुप्तवत्तनुवासनः ।
रूपालोकमनस्कारान्संकल्परहितानिव ॥ १० ॥
duḥkhaṃ sadeva nāśnāti suptavattanuvāsanaḥ ,
rūpālokamanaskārānsaṃkalparahitāniva 10
10. duḥkham sat eva na aśnāti suptavat tanuvāsanaḥ
rūpālokamanaskārān saṅkalparahitān iva
10. tanuvāsanaḥ sat duḥkham eva na aśnāti,
suptavat saṅkalparahitān iva rūpālokamanaskārān
10. A person whose latent impressions (vāsanā) are subtle does not experience real suffering, just like someone asleep, for him, forms, sights, and mental constructs are as if devoid of any creation by imagination (saṅkalpa).
अत्यन्ततनुतामेत्य वासनैवैति मुक्तताम् ।
देशकालक्रियायोगात्पदार्थे भावनामिव ॥ ११ ॥
atyantatanutāmetya vāsanaivaiti muktatām ,
deśakālakriyāyogātpadārthe bhāvanāmiva 11
11. atyantatanutām etya vāsanā eva eti muktatām
deśakālakriyāyogāt padārthe bhāvanām iva
11. vāsanā eva atyantatanutām etya muktatām eti.
deśakālakriyāyogāt padārthe bhāvanām iva
11. When a latent impression (vāsanā) attains extreme subtlety, it itself achieves liberation (mokṣa). This is comparable to how, through the conjunction of space, time, and action, a particular imaginative conception (bhāvanā) arises regarding an object.
अत्यन्ततनुतां याता वासनैवैति मुक्तताम् ।
पराणुपरिणामेन खतां खेऽभ्रादिका यथा ॥ १२ ॥
atyantatanutāṃ yātā vāsanaivaiti muktatām ,
parāṇupariṇāmena khatāṃ khe'bhrādikā yathā 12
12. atyantatanutām yātā vāsanā eva eti muktatām
paramāṇupariṇāmena khatām khe abhrādikā yathā
12. atyantatanutām yātā vāsanā eva muktatām eti.
yathā abhrādikā paramāṇupariṇāmena khe khatām (eti)
12. A latent impression (vāsanā), having achieved extreme subtlety, itself attains liberation (mokṣa). This is just like how clouds and similar phenomena, through transformation into their atomic state, merge into the spaciousness of the sky.
अहंभावनया बोधे वासना घनतानवा ।
विपश्चित्संगमाभ्यासात्पाण्डित्यमिव मूढता ॥ १३ ॥
ahaṃbhāvanayā bodhe vāsanā ghanatānavā ,
vipaścitsaṃgamābhyāsātpāṇḍityamiva mūḍhatā 13
13. ahaṃbhāvanayā bodhe vāsanā ghanatānavā
vipaścit saṅgamābhyāsāt pāṇḍityam iva mūḍhatā
13. vāsanā ahaṃbhāvanayā bodhe ghanatānavā
mūḍhatā vipaścit saṅgamābhyāsāt pāṇḍityam iva
13. The latent impressions (vāsanā) in consciousness (bodha), which are dense due to the ego-sense (ahaṃbhāvanā), become attenuated, just as ignorance (mūḍhatā) becomes scholarship through the practice of associating with the wise.
नाहमस्तीह मद्युक्त्या निश्चयोऽन्तः शमात्मकः ।
जीवतोऽजीवतश्चास्ति रूढबोध इति स्मृतः ॥ १४ ॥
nāhamastīha madyuktyā niścayo'ntaḥ śamātmakaḥ ,
jīvato'jīvataścāsti rūḍhabodha iti smṛtaḥ 14
14. na aham asti iha mat yuktyā niścayaḥ antaḥ śamātmakaḥ
jīvataḥ ajīvataḥ ca asti rūḍhabodhaḥ iti smṛtaḥ
14. mat yuktyā antaḥ śamātmakaḥ niścayaḥ na aham asti
iha rūḍhabodhaḥ iti smṛtaḥ jīvataḥ ajīvataḥ ca asti
14. Through my reasoning, an inner, peaceful conviction (śamātmakaḥ) arises: 'I' do not exist in this [individual, egoic sense]. This is known as 'established consciousness (bodha)', which is true for both the living and the non-living.
वायौ द्वन्द्वमिवात्रेदं जगदादि च भासते ।
कोऽहं कथमिदं चेति विचारेणैव शाम्यति ॥ १५ ॥
vāyau dvandvamivātredaṃ jagadādi ca bhāsate ,
ko'haṃ kathamidaṃ ceti vicāreṇaiva śāmyati 15
15. vāyau dvandvam iva atra idam jagat ādi ca bhāsate
kaḥ aham katham idam ca iti vicāreṇa eva śāmyati
15. atra idam jagat ādi dvandvam iva vāyau ca bhāsate
kaḥ aham idam katham ca iti vicāreṇa eva śāmyati
15. Here, this entire universe (jagat) and its various phenomena appear like mere dualities (dvandva) in the wind. This (illusion) subsides only through the inquiry 'Who am I?' and 'How is this [world]?'
नाहमित्येव निर्वाणं किमेतावति मूढता ।
सत्संगमविचाराभ्यामेतदाश्ववगम्यते ॥ १६ ॥
nāhamityeva nirvāṇaṃ kimetāvati mūḍhatā ,
satsaṃgamavicārābhyāmetadāśvavagamyate 16
16. na aham iti eva nirvāṇam kim etāvati mūḍhatā
satsaṅgamavicārābhyām etat āśu avagamyate
16. 'na aham' iti eva nirvāṇam etāvati kim mūḍhatā
etat satsaṅgamavicārābhyām āśu avagamyate
16. The realization 'I am not [the ego]' is verily final liberation (nirvāṇa). Why is there such ignorance (mūḍhatā) concerning this simple truth? This (truth) is quickly understood through the dual means of association with the wise and spiritual inquiry.
क्षीयते तत्त्ववित्सङ्गादहमित्येव बन्धनम् ।
आलोकेनेव तिमिरं दिवसेनेव यामिनी ॥ १७ ॥
kṣīyate tattvavitsaṅgādahamityeva bandhanam ,
ālokeneva timiraṃ divaseneva yāminī 17
17. kṣīyate tattvavit-saṅgāt aham iti eva bandhanam
| ālokena iva timiram divasena iva yāminī ||
17. tattvavit-saṅgāt aham iti eva bandhanam kṣīyate ālokena iva timiram,
divasena iva yāminī
17. Through association with those who understand the true nature of reality (tattva), the bondage which is the sense of "I" (ahaṃ) diminishes, just as darkness is dispelled by light, or night by day.
कोऽहं कथमिदं दृश्यं को जीवः किं च जीवनम् ।
इति तत्त्वज्ञसंयोगाद्यावज्जीवं विचारयेत् ॥ १८ ॥
ko'haṃ kathamidaṃ dṛśyaṃ ko jīvaḥ kiṃ ca jīvanam ,
iti tattvajñasaṃyogādyāvajjīvaṃ vicārayet 18
18. kaḥ aham katham idam dṛśyam kaḥ jīvaḥ kim ca jīvanam
| iti tattvajña-saṃyogāt yāvat jīvam vicārayet ||
18. aham kaḥ,
idam dṛśyam katham,
jīvaḥ kaḥ,
ca jīvanam kim iti tattvajña-saṃyogāt yāvat jīvam vicārayet
18. "Who am I? How does this visible world appear? What is the individual soul (jīva)? And what is the nature of life (jīvana) itself?" One should ponder these questions throughout one's life, through association with those who understand the true nature of reality (tattva).
जीवितं भुवनं भाति ततोऽहमिति नश्यति ।
तत्त्वमेकेन तज्ज्ञार्कसेवनात्स निषेव्यताम् ॥ १९ ॥
jīvitaṃ bhuvanaṃ bhāti tato'hamiti naśyati ,
tattvamekena tajjñārkasevanātsa niṣevyatām 19
19. jīvitam bhuvanam bhāti tataḥ aham iti naśyati |
tattvam ekena tat-jña-arka-sevanāt saḥ niṣevyatām ||
19. jīvitam bhuvanam bhāti,
tataḥ aham iti naśyati tattvam ekena tat-jña-arka-sevanāt (prāpyate) saḥ niṣevyatām
19. The world (bhuvana) shines forth as life (jīvita); subsequently, the sense of "I" (ahaṃ) vanishes. Therefore, that ultimate reality (tattva) is attained by one sole means: through the service of a knower of reality who is like the sun. Let such a one be served.
यो यो बोधातिशयवांस्तं तं पृथगुपास्व भो ।
संगमे कथयोदेति तेषां वादपिशाचिका ॥ २० ॥
yo yo bodhātiśayavāṃstaṃ taṃ pṛthagupāsva bho ,
saṃgame kathayodeti teṣāṃ vādapiśācikā 20
20. yaḥ yaḥ bodha-atiśaya-vān tam tam pṛthak upāsva
bho | saṅgame kathayā ud-eti teṣām vāda-piśācikā ||
20. yaḥ yaḥ bodha-atiśaya-vān (asti),
tam tam pṛthak upāsva bho teṣām saṅgame (hi) kathayā vāda-piśācikā ud-eti
20. Whoever possesses an abundance of wisdom, serve each such person individually, O friend! (For) in their gatherings, through discussion, a demon of debate (vāda-piśācikā) tends to arise among them.
वादयक्षेऽप्यभ्युदिते बालस्येव विपश्चितः ।
युक्तियुक्तमलं मुख्यमुदेत्यहमिति भ्रमः ॥ २१ ॥
vādayakṣe'pyabhyudite bālasyeva vipaścitaḥ ,
yuktiyuktamalaṃ mukhyamudetyahamiti bhramaḥ 21
21. vādayakṣe api abhyudite bālasya iva vipaścitaḥ
yuktiyuktam alam mukhyam udeti aham iti bhramaḥ
21. vipaścitaḥ api vādayakṣe abhyudite,
aham iti bhramaḥ yuktiyuktam alam mukhyam bālasya iva udeti
21. Even when a profound discussion appears, for a wise person, the delusion of 'I am' emerges, which, though indeed logical and fundamental, is nevertheless like that of a child.
अतः प्रत्येकमेकान्ते प्राज्ञः सेवेत पण्डितम् ।
एकीकृत्य तदुक्तांस्तानर्थान्बुद्ध्या विचारयेत् ॥ २२ ॥
ataḥ pratyekamekānte prājñaḥ seveta paṇḍitam ,
ekīkṛtya taduktāṃstānarthānbuddhyā vicārayet 22
22. ataḥ pratyekam ekānte prājñaḥ seveta paṇḍitam
ekīkṛtya taduktān tān arthān buddhyā vicārayet
22. ataḥ pratyekam prājñaḥ ekānte paṇḍitam seveta.
ekīkṛtya taduktān tān arthān buddhyā vicārayet.
22. Therefore, a discerning person should privately associate with a learned scholar, each one individually. Having assimilated the meanings (artha) taught by that scholar, one should then contemplate them with their own intellect.
विचारयेत्तदुक्त्यर्थं बुद्ध्या बुद्धिविवृद्धये ।
सर्वसंकल्पमुक्तं यत्तत्सत्तन्मयतां व्रजेत् ॥ २३ ॥
vicārayettaduktyarthaṃ buddhyā buddhivivṛddhaye ,
sarvasaṃkalpamuktaṃ yattatsattanmayatāṃ vrajet 23
23. vicārayet taduktyartham buddhyā buddhivivṛddhaye
sarvasaṅkalpamuktam yat tat sat tanmayatām vrajet
23. buddhividvṛddhaye buddhyā taduktyartham vicārayet.
yat sarvasaṅkalpamuktam,
tat sat,
tanmayatām vrajet.
23. One should contemplate the meaning of those teachings with their intellect for the sake of intellectual growth. That which is utterly free from all mental constructs (saṅkalpa) is reality (sat); one should attain a state of complete identification with that.
विपश्चित्संगमैर्बुद्धिं नीत्वा परमतीक्ष्णताम् ।
अज्ञानलतिका सैका कणशः क्रियतामलम् ॥ २४ ॥
vipaścitsaṃgamairbuddhiṃ nītvā paramatīkṣṇatām ,
ajñānalatikā saikā kaṇaśaḥ kriyatāmalam 24
24. vipaścitsaṅgamaiḥ buddhim nītvā paramatīkṣṇatām
ajñānalatikā sā ekā kaṇaśaḥ kriyatām alam
24. vipaścitsaṅgamaiḥ buddhim paramatīkṣṇatām nītvā,
sā ekā ajñānalatikā alam kaṇaśaḥ kriyatām.
24. By means of association with wise persons, having sharpened one's intellect to the highest degree, that single creeper of ignorance (ajñāna) should then be utterly dismantled, piece by piece.
एषोऽर्थः संभवत्येव तेनेदं कथयाम्यहम् ।
स्वानुभूतं वयं बाला नासमञ्जसवादिनः ॥ २५ ॥
eṣo'rthaḥ saṃbhavatyeva tenedaṃ kathayāmyaham ,
svānubhūtaṃ vayaṃ bālā nāsamañjasavādinaḥ 25
25. eṣaḥ arthaḥ saṃbhavati eva tena idam kathayāmi
aham svānubhūtam vayam bālāḥ na asamajñasavādinaḥ
25. aham tena idam kathayāmi eṣaḥ arthaḥ eva saṃbhavati
vayam bālāḥ svānubhūtam na asamajñasavādinaḥ
25. This meaning is indeed possible; therefore, I declare this. We are mere children, stating what we have directly experienced, not uttering absurdities.
व्योम्नोऽम्बुवाहादिविजृम्भयेव तरङ्गभंग्येव महाजलस्य ।
न युज्यते नापि च नश्यतीह नाशोदयौ निर्मननस्य किंचित् ॥ २६ ॥
vyomno'mbuvāhādivijṛmbhayeva taraṅgabhaṃgyeva mahājalasya ,
na yujyate nāpi ca naśyatīha nāśodayau nirmananasya kiṃcit 26
26. vyomnaḥ ambuvāhādivijṛmbhayā iva
taraṅgabhaṅgyā iva mahājalasya
na yujyate na api ca naśyati
iha nāśodayau nirmananasya kiṃcit
26. iha nirmananasya nāśodayau vyomnaḥ
ambuvāhādivijṛmbhayā iva
mahājalasya taraṅgabhaṅgyā iva na
yujyate na api ca naśyati kiṃcit
26. Just as the sky is not affected by the unfolding of clouds and such, nor the vast ocean by the breaking of waves, so too, here, there is no arising or perishing whatsoever for the thought-free (nirmanana) state.
इदं हि सर्वं मृगतृष्णिकाम्बुवन्निरामये ब्रह्मणि शान्त आतते ।
विचारिते नाहमितीह विद्यते कुतः क्व कस्मान्मननादिविभ्रमः ॥ २७ ॥
idaṃ hi sarvaṃ mṛgatṛṣṇikāmbuvannirāmaye brahmaṇi śānta ātate ,
vicārite nāhamitīha vidyate kutaḥ kva kasmānmananādivibhramaḥ 27
27. idam hi sarvam mṛgatṛṣṇikāmbuvat
nirāmaye brahmaṇi śānte ātate
vicārite na aham iti iha vidyate
kutaḥ kva kasmāt mananādivibhramaḥ
27. iha vicārite idam hi sarvam
mṛgatṛṣṇikāmbuvat nirāmaye śānte ātate
brahmaṇi aham iti na vidyate
kutaḥ kva kasmāt mananādivibhramaḥ
27. Indeed, all this (universe) is like water in a mirage, existing within the tranquil, pervasive, and flawless (brahman). When examined deeply, this 'I' (aham) is not found here. From where, then, and where, and from what cause could there be the delusion of thinking (manana) and so forth?

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 (current chapter) 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