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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-1, chapter-30

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श्रीराम उवाच ।
एवमभ्युत्थितानर्थशतसंकटकोटरे ।
जगदालोक्य निर्मग्नं मनो मननकर्दमे ॥ १ ॥
śrīrāma uvāca ,
evamabhyutthitānarthaśatasaṃkaṭakoṭare ,
jagadālokya nirmagnaṃ mano mananakardame 1
1. śrīrāma uvāca evam abhyutthitānarthaśatasaṅkaṭakoṭare
jagat ālokya nirmagnam manaḥ mananakardame
1. śrīrāma uvāca.
evam (aham) abhyutthitānarthaśatasaṅkaṭakoṭare nirmagnam mananakardame jagat ālokya (me) manaḥ (saṅkaṭitam abhavat / bhramati sma)
1. Śrī Rāma said: Having observed the world, thus sunken in the mud of reflection (manana), amidst the core of hundreds of difficulties brought about by rising misfortunes, my mind...
मनो मे भ्रमतीवेदं संभ्रमश्चोपजायते ।
गात्राणि परिकम्पन्ते पत्राणीव जरत्तरोः ॥ २ ॥
mano me bhramatīvedaṃ saṃbhramaścopajāyate ,
gātrāṇi parikampante patrāṇīva jarattaroḥ 2
2. manaḥ me bhramati iva idam saṃbhramaḥ ca upajāyate
gātrāṇi parikampante patrāṇi iva jarattaroḥ
2. idam me manaḥ bhramati iva,
saṃbhramaḥ ca upajāyate.
gātrāṇi jarattaroḥ patrāṇi iva parikampante.
2. This mind of mine seems to wander, and confusion (saṃbhrama) arises. My limbs tremble like the leaves of an old tree.
अनाप्तोत्तमसंतोषधैर्योत्सङ्गाकुला मतिः ।
शून्यास्पदा बिभेतीह बालेवाल्पबलेश्वरा ॥ ३ ॥
anāptottamasaṃtoṣadhairyotsaṅgākulā matiḥ ,
śūnyāspadā bibhetīha bālevālpabaleśvarā 3
3. anāptottamasantoṣadhairyotsaṅgākulā matiḥ
śūnyāspadā bibheti iha bālā iva alpabaleśvarā
3. anāptottamasantoṣadhairyotsaṅgākulā śūnyāspadā
matiḥ iha bālā iva alpabaleśvarā bibheti
3. The intellect (matiḥ), agitated because it lacks the support of supreme contentment (santoṣa) and fortitude, and feeling empty, trembles in this world, much like a young girl whose protector is weak.
विकल्पेभ्यो लुठन्त्येताश्चान्तःकरणवृत्तयः ।
श्वभ्रेभ्य इव सारङ्गास्तुच्छालम्बविडम्बिताः ॥ ४ ॥
vikalpebhyo luṭhantyetāścāntaḥkaraṇavṛttayaḥ ,
śvabhrebhya iva sāraṅgāstucchālambaviḍambitāḥ 4
4. vikalpebhyas luṭhanti etāḥ ca antaḥkaraṇavṛttayaḥ
śvabhrebhyas iva sāreṅgāḥ tucchālambaviḍambitāḥ
4. ca etāḥ antaḥkaraṇavṛttayaḥ vikalpebhyas luṭhanti,
tucchālambaviḍambitāḥ sāreṅgāḥ śvabhrebhyas iva (luṭhanti)
4. And these modifications of the inner organ (antaḥkaraṇa) tumble about due to false notions, just like deer from chasms, having been deceived by relying on trivial support.
अविवेकास्पदा भ्रष्टाः कष्टे रूढा न सत्पदे ।
अन्धकूपमिवापन्ना वराकाश्चक्षुरादयः ॥ ५ ॥
avivekāspadā bhraṣṭāḥ kaṣṭe rūḍhā na satpade ,
andhakūpamivāpannā varākāścakṣurādayaḥ 5
5. avivekāspadāḥ bhraṣṭāḥ kaṣṭe rūḍhāḥ na satpade
andhakūpam iva āpannāḥ varākāḥ cakṣurādayaḥ
5. avivekāspadāḥ bhraṣṭāḥ kaṣṭe rūḍhāḥ na satpade (ca)
andhakūpam iva āpannāḥ varākāḥ cakṣurādayaḥ (santi)
5. The wretched senses, beginning with the eyes (cakṣurādayaḥ), whose foundation is non-discernment (aviveka), have fallen and are rooted in suffering, not in the true path, having plunged as if into a blind well.
नावस्थितिमुपायाति न च याति यथेप्सितम् ।
चिन्ता जीवेश्वरायत्ता कान्तेव प्रियसद्मनि ॥ ६ ॥
nāvasthitimupāyāti na ca yāti yathepsitam ,
cintā jīveśvarāyattā kānteva priyasadmani 6
6. na avasthitim upāyāti na ca yāti yathā īpsitam
cintā jīveśvarāyattā kāntā iva priyasadmini
6. jīveśvarāyattā cintā priyasadmini kāntā iva
avasthitim na upāyāti ca yathā īpsitam na yāti
6. Worry (cintā), being dependent on both the individual soul (jīva) and the Lord (īśvara), neither attains a stable state nor proceeds as desired, just like a beloved woman in her lover's house.
जर्जरीकृत्य वस्तूनि त्यजन्ती विभ्रती तथा ।
मार्गशीर्षान्तवल्लीव धृतिर्विधुरतां गता ॥ ७ ॥
jarjarīkṛtya vastūni tyajantī vibhratī tathā ,
mārgaśīrṣāntavallīva dhṛtirvidhuratāṃ gatā 7
7. jarjarīkṛtya vastūni tyajantī vibhratī tathā
mārgaśīrṣānta-vallī iva dhṛtiḥ vidhuratām gatā
7. dhṛtiḥ jarjarīkṛtya vastūni tyajantī tathā
vibhratī mārgaśīrṣānta-vallī iva vidhuratām gatā
7. My resolve (dhṛti), which discards things after wearing them out and yet simultaneously tries to uphold them, has fallen into a state of distress, much like a creeper at the end of the Mārgaśīrṣa month.
अपहस्तितसर्वार्थमनवस्थितिरास्थिता ।
गृहीत्वोत्सृज्य चात्मानं भवस्थितिरवस्थिता ॥ ८ ॥
apahastitasarvārthamanavasthitirāsthitā ,
gṛhītvotsṛjya cātmānaṃ bhavasthitiravasthitā 8
8. apahastita-sarvārtham anavasthitiḥ āsthitā
gṛhītvā utsṛjya ca ātmānam bhava-sthitiḥ avasthitā
8. apahastita-sarvārtham anavasthitiḥ āsthitā ca
bhava-sthitiḥ ātmānam gṛhītvā utsṛjya avasthitā
8. Instability (anavasthiti) has taken firm hold, having cast aside all objects or purposes. And the state of worldly existence (bhavasthiti) remains fixed, repeatedly grasping and releasing the individual self (ātman).
चलिताचलितेनान्तरवष्टम्भेन मे मतिः ।
दरिद्रा छिन्नवृक्षस्य मूलेनेव विडम्ब्यते ॥ ९ ॥
calitācalitenāntaravaṣṭambhena me matiḥ ,
daridrā chinnavṛkṣasya mūleneva viḍambyate 9
9. calita-acalitena antara-avaṣṭambhena me matiḥ
daridrā chinna-vṛkṣasya mūlena iva viḍambyate
9. me daridrā matiḥ calita-acalitena antara-avaṣṭambhena
chinna-vṛkṣasya mūlena iva viḍambyate
9. My poor intellect (mati) is tormented by a wavering inner support, just as the impoverished root of a severed tree is tormented.
चेतश्चञ्चलमाभोगि भुवनान्तर्विहारि च ।
न संभ्रमं जहातीदं स्वविमानमिवामराः ॥ १० ॥
cetaścañcalamābhogi bhuvanāntarvihāri ca ,
na saṃbhramaṃ jahātīdaṃ svavimānamivāmarāḥ 10
10. cetaḥ cañcalam ābhogi bhuvana-antar-vihāri ca na
saṃbhramam jahāti idam sva-vimānam iva amarāḥ
10. idam cetaḥ cañcalam ābhogi ca bhuvana-antar-vihāri
na saṃbhramam jahāti amarāḥ sva-vimānam iva
10. This consciousness (cetas), which is restless, encompassing, and wanders within the worlds, does not abandon its agitation, just as the immortal gods (amarāḥ) do not abandon their own celestial chariots (vimāna).
अतोऽतुच्छमनायासमनुपाधि गतभ्रमम् ।
किं तत्स्थितिपदं साधो यत्र शोको न विद्यते ॥ ११ ॥
ato'tucchamanāyāsamanupādhi gatabhramam ,
kiṃ tatsthitipadaṃ sādho yatra śoko na vidyate 11
11. ataḥ atuccham anāyāsam anupādhi gatabhramam kim
tat sthitipadam sādho yatra śokaḥ na vidyate
11. sādho ataḥ atuccham anāyāsam anupādhi gatabhramam
tat sthitipadam kim yatra śokaḥ na vidyate
11. Therefore, O virtuous one, what is that profound, effortless, unconditioned, and delusion-free state of being where sorrow is not found?
सर्वारम्भसमारूढाः सुजना जनकादयः ।
व्यवहारपरा एव कथमुत्तमतां गताः ॥ १२ ॥
sarvārambhasamārūḍhāḥ sujanā janakādayaḥ ,
vyavahāraparā eva kathamuttamatāṃ gatāḥ 12
12. sarvārambhasamārūḍhāḥ sujanāḥ janakādayaḥ
vyavahāraparāḥ eva katham uttamātām gatāḥ
12. sarvārambhasamārūḍhāḥ vyavahāraparāḥ eva
sujanāḥ janakādayaḥ katham uttamātām gatāḥ
12. How did virtuous people such as Janaka and others, who were fully engaged in all kinds of activities and deeply involved in worldly affairs, attain such an exalted state?
लग्नेनापि किलाङ्गेषु बहुधा बहुमानद ।
कथं संसारपङ्केन पुमानिह न लिप्यते ॥ १३ ॥
lagnenāpi kilāṅgeṣu bahudhā bahumānada ,
kathaṃ saṃsārapaṅkena pumāniha na lipyate 13
13. lagnena api kila aṅgeṣu bahudhā bahumānada
katham saṃsārapaṅkena pumān iha na lipyate
13. bahumānada katham iha pumān aṅgeṣu bahudhā
lagnena api kila saṃsārapaṅkena na lipyate
13. O giver of great respect, how is it that a person here in this world, even though deeply attached to physical forms/senses in many ways, is not stained by the mud of worldly existence (saṃsāra)?
कां दृष्टिं समुपाश्रित्य भवन्तो वीतकल्मषाः ।
महान्तो विचरन्तीह जीवन्मुक्ता महाशयाः ॥ १४ ॥
kāṃ dṛṣṭiṃ samupāśritya bhavanto vītakalmaṣāḥ ,
mahānto vicarantīha jīvanmuktā mahāśayāḥ 14
14. kām dṛṣṭim samupāśritya bhavantaḥ vītakalmaṣāḥ
mahāntaḥ vicaranti iha jīvanmuktāḥ mahāśayāḥ
14. bhavantaḥ mahāntaḥ vītakalmaṣāḥ mahāśayāḥ
jīvanmuktāḥ kām dṛṣṭim samupāśritya iha vicaranti
14. O great ones, free from impurity (vītakalmaṣāḥ), noble-minded (mahāśayāḥ), and liberated while living (jīvanmuktā), by adopting what perspective do you all move about in this world?
लोभयन्तो भयायैव विषयाभोगभोगिनः ।
भङ्गुराकारविभवाः कथमायान्ति भव्यताम् ॥ १५ ॥
lobhayanto bhayāyaiva viṣayābhogabhoginaḥ ,
bhaṅgurākāravibhavāḥ kathamāyānti bhavyatām 15
15. lobhayantaḥ bhayāya eva viṣayābhogabhoginaḥ
bhaṅgurākāravibhavāḥ katham āyānti bhavyatām
15. viṣayābhogabhoginaḥ,
bhaṅgurākāravibhavāḥ,
bhayāya eva lobhayantaḥ,
bhavyatām katham āyānti
15. How can those who indulge in the enjoyment of sense objects - objects that merely entice one towards fear and whose forms and possessions are transient - ever attain excellence?
मोहमातङ्गमृदिता कलङ्ककलितान्तरा ।
परं प्रसादमायाति शेमुषीसरसी कथम् ॥ १६ ॥
mohamātaṅgamṛditā kalaṅkakalitāntarā ,
paraṃ prasādamāyāti śemuṣīsarasī katham 16
16. mohamātaṅgamṛditā kalaṅkakalitāntarā
param prasādam āyāti śemuṣīsarasī katham
16. mohamātaṅgamṛditā,
kalaṅkakalitāntarā śemuṣīsarasī param prasādam katham āyāti
16. How can the lake of intellect, afflicted by the elephant of delusion and having its inner core tainted by impurities, ever achieve supreme serenity?
संसार एव निवहे जनो व्यवहरन्नपि ।
न बन्धं कथमाप्नोति पद्मपत्रे पयो यथा ॥ १७ ॥
saṃsāra eva nivahe jano vyavaharannapi ,
na bandhaṃ kathamāpnoti padmapatre payo yathā 17
17. saṃsāre eva nivahe janaḥ vyavaharan api na
bandham katham āpnoti padmapatre payaḥ yathā
17. janaḥ saṃsāre eva nivahe vyavaharan api bandham na katham āpnoti,
yathā padmapatre payaḥ
17. How is it that a person, even while fully engaged in the ongoing flow of worldly existence (saṃsāra), does not incur bondage, just as water does not adhere to a lotus leaf?
आत्मवत्तृणवच्चेदं सकलं कलयञ्जनः ।
कथमुत्तमतामेति मनोमन्मथमस्पृशन् ॥ १८ ॥
ātmavattṛṇavaccedaṃ sakalaṃ kalayañjanaḥ ,
kathamuttamatāmeti manomanmathamaspṛśan 18
18. ātmavat tṛṇavat ca idam sakalam kalayan janaḥ
katham uttamatām eti manomanmatham aspṛśan
18. janaḥ,
idam sakalam ātmavat ca tṛṇavat kalayan,
manomanmatham aspṛśan,
katham uttamatām eti?
18. How does a person, who regards all of this (the world) as being like the (universal) self (ātman) and as insignificant as a blade of grass, and who remains untouched by the mind's (manas) passions, attain supreme excellence?
कं महापुरुषं पारमुपायातं महोदधेः ।
आचारेणानुसंस्मृत्य जनो याति न दुःखिताम् ॥ १९ ॥
kaṃ mahāpuruṣaṃ pāramupāyātaṃ mahodadheḥ ,
ācāreṇānusaṃsmṛtya jano yāti na duḥkhitām 19
19. kam mahāpuruṣam pāram upāyātam mahodadheḥ
ācāreṇa anusaṃsmṛtya janaḥ yāti na duḥkhitām
19. janaḥ kam mahāpuruṣam mahodadheḥ pāram upāyātam
ācāreṇa anusaṃsmṛtya duḥkhitām na yāti
19. By remembering and reflecting upon the conduct (ācāra) of which great person (mahāpuruṣa), who has reached the other shore of the great ocean (mahodadhi, i.e., saṃsāra), does a person not experience suffering?
किं तस्यादुचितं श्रेयः किं तत्स्यादुचितं फलम् ।
वर्तितव्यं च संसारे कथं नामासमञ्जसे ॥ २० ॥
kiṃ tasyāducitaṃ śreyaḥ kiṃ tatsyāducitaṃ phalam ,
vartitavyaṃ ca saṃsāre kathaṃ nāmāsamañjase 20
20. kim tat syāt ucitam śreyaḥ kim tat syāt ucitam
phalam vartitavyam ca saṃsāre katham nāma asamañjase
20. kim tat ucitam śreyaḥ syāt? kim tat ucitam phalam
syāt? ca asamañjase saṃsāre katham nāma vartitavyam?
20. What would be the appropriate ultimate good (śreyas) for that? What would be the appropriate result (phala)? And how, indeed, should one conduct oneself in this discordant existence (saṃsāra)?
तत्त्वं कथय मे किंचिद्येनास्य जगतः प्रभो ।
वेद्मि पूर्वापरं धातुश्चेष्टितस्यानवस्थितेः ॥ २१ ॥
tattvaṃ kathaya me kiṃcidyenāsya jagataḥ prabho ,
vedmi pūrvāparaṃ dhātuśceṣṭitasyānavasthiteḥ 21
21. tattvam kathaya me kiṃcit yena asya jagataḥ prabho
vedmi pūrvāparam dhātuḥ ceṣṭitasya anavasthiteḥ
21. prabho,
me kiṃcit tattvam kathaya,
yena asya jagataḥ pūrvāparam,
dhātuḥ ceṣṭitasya anavasthiteḥ ca vedmi
21. O Lord (prabhu), please tell me something of the fundamental truth (tattva) by which I may understand the cause and effect (pūrvāpara) of this world, as well as the activity of the creator (dhātu) and its inherent impermanence (anavsthiti).
हृदयाकाशशशिनश्चेतसो मलमार्जनम् ।
यथा मे जायते ब्रह्मंस्तथा निर्विघ्नमाचर ॥ २२ ॥
hṛdayākāśaśaśinaścetaso malamārjanam ,
yathā me jāyate brahmaṃstathā nirvighnamācara 22
22. hṛdayākāśaśaśinaḥ cetasaḥ malamārjanam yathā
me jāyate brahman tathā nirvighnam ācara
22. brahman,
yathā me hṛdayākāśaśaśinaḥ cetasaḥ malamārjanam jāyate,
tathā nirvighnam ācara
22. O Brahman (brahman), please act (ācara) without impediment (nirvighnam) so that the cleansing of the impurity of my mind (cetas) occurs, (the mind which is) like the moon in the space of the heart (hṛdayākāśa).
किमिह स्यादुपादेयं किंवा हेयमथेतरत् ।
कथं विश्रान्तिमायातु चेतश्चपलमद्रिवत् ॥ २३ ॥
kimiha syādupādeyaṃ kiṃvā heyamathetarat ,
kathaṃ viśrāntimāyātu cetaścapalamadrivat 23
23. kim iha syāt upādeyam kim vā heyam atha itarat
katham viśrāntim āyātu cetaḥ capalam adri-vat
23. iha kim upādeyam syāt kim vā heyam atha itarat
katham viśrāntim āyātu capalam adri-vat cetaḥ
23. What among these should be accepted, what should be rejected, and what is indifferent? How can this fickle mind, which is as steadfast as a mountain (in its restlessness), attain peace?
केन पावनमन्त्रेण दुःसंसृतिविषूचिका ।
शाम्यतीयमनायासमायासशतकारिणी ॥ २४ ॥
kena pāvanamantreṇa duḥsaṃsṛtiviṣūcikā ,
śāmyatīyamanāyāsamāyāsaśatakāriṇī 24
24. kena pāvana-mantreṇa duḥ-saṃsṛti-viṣūcikā
śāmyati iyam anāyāsam āyāsa-śata-kāriṇī
24. kena pāvana-mantreṇa āyāsa-śata-kāriṇī
iyam duḥ-saṃsṛti-viṣūcikā anāyāsam śāmyati
24. By what purifying incantation (mantra) can this distressing cholera-like condition of transmigration (saṃsāra), which causes hundreds of afflictions, be effortlessly calmed?
कथं शीतलतामन्तरानन्दतरुमञ्जरीम् ।
पूर्णचन्द्र इवाक्षीणां भृशमासादयाम्यहम् ॥ २५ ॥
kathaṃ śītalatāmantarānandatarumañjarīm ,
pūrṇacandra ivākṣīṇāṃ bhṛśamāsādayāmyaham 25
25. katham śītalatām antaḥ-ānanda-taru-mañjarīm
pūrṇa-candraḥ iva akṣīṇām bhṛśam āasādayāmi aham
25. aham katham pūrṇa-candraḥ iva akṣīṇām
antaḥ-ānanda-taru-mañjarīm śītalatām bhṛśam āasādayāmi
25. How can I, like a full moon, intensely attain the undiminished coolness of the inner joy-tree-blossom?
प्राप्यान्तः पूर्णतां पूर्णो न शोचामि यथा पुनः ।
सन्तो भवन्तस्तत्त्वज्ञास्तथेहोपदिशन्तु माम् ॥ २६ ॥
prāpyāntaḥ pūrṇatāṃ pūrṇo na śocāmi yathā punaḥ ,
santo bhavantastattvajñāstathehopadiśantu mām 26
26. prāpya antaḥ pūrṇatām pūrṇaḥ na śocāmi yathā punaḥ
santaḥ bhavantaḥ tattva-jñāḥ tathā iha upadiśantu mām
26. yathā aham antaḥ pūrṇatām prāpya pūrṇaḥ punaḥ na śocāmi
tathā santaḥ tattva-jñāḥ bhavantaḥ iha mām upadiśantu
26. So that, having attained inner fullness (pūrṇatā), I, being complete, may never again grieve, may you, the venerable knowers of truth (tattvajñāḥ), instruct me accordingly here.
अनुत्तमानन्दपदप्रधानविश्रान्तिरिक्तं सततं महात्मन् ।
कदर्थयन्तीह भृशं विकल्पाः श्वानो वने देहमिवाल्पजीवम् ॥ २७ ॥
anuttamānandapadapradhānaviśrāntiriktaṃ satataṃ mahātman ,
kadarthayantīha bhṛśaṃ vikalpāḥ śvāno vane dehamivālpajīvam 27
27. anuttama-ānanda-pada-pradhāna-viśrānti-riktam
satatam mahātman
kadarthayanti iha bhṛśam vikalpāḥ
śvānaḥ vane deham iva alpajīvam
27. mahātman iha vikalpāḥ anuttama-ānanda-pada-pradhāna-viśrānti-riktam bhṛśam satatam kadarthayanti,
vane alpajīvam deham śvānaḥ iva.
27. O great soul (mahātman), here in this world, mental constructs (vikalpāḥ) constantly and intensely torment that which is devoid of the supreme state of bliss and ultimate repose, just as dogs in a forest intensely afflict a weak, dying body.

Links to all chapters:

vairāgya 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 (current chapter) 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)

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