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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-2

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विश्वामित्र उवाच ।
तस्य व्यासतनूजस्य मलमात्रोपमार्जनम् ।
यथोपयुक्तं ते राम तावदेवोपयुज्यते ॥ १ ॥
viśvāmitra uvāca ,
tasya vyāsatanūjasya malamātropamārjanam ,
yathopayuktaṃ te rāma tāvadevopayujyate 1
1. viśvāmitraḥ uvāca tasya vyāsatanūjasya malamātropamārjanam
yathā upayuktam te rāma tāvat eva upayujyate
1. viśvāmitraḥ uvāca rāma tasya vyāsatanūjasya
malamātropamārjanam te yathā upayuktam tāvat eva upayujyate
1. Viśvāmitra said: 'Rāma, the purification from impurities (mala), similar to that achieved by Vyāsa's son, is beneficial to you only to the extent that it is appropriate.'
ज्ञेयमेतेन विज्ञातमशेषेण मुनीश्वराः ।
स्वदन्तेऽस्मै न यद्भोगा रोगा इव सुमेधसे ॥ २ ॥
jñeyametena vijñātamaśeṣeṇa munīśvarāḥ ,
svadante'smai na yadbhogā rogā iva sumedhase 2
2. jñeyam etena vijñātam aśeṣeṇa munīśvarāḥ
svadante asmai na yat bhogāḥ rogāḥ iva sumedhase
2. munīśvarāḥ etena jñeyam aśeṣeṇa vijñātam yat
asmai sumedhase bhogāḥ rogāḥ iva na svadante
2. O great sages, by this person (Śuka), what is to be known (jñeya) has been completely realized. For such a wise individual, enjoyments (bhoga) hold no appeal, just as diseases (roga) hold no appeal for a person of sound intellect.
ज्ञातज्ञेयस्य मनसो नूनमेतद्धि लक्षणम् ।
न स्वदन्ते समग्राणि भोगवृन्दानि यत्पुनः ॥ ३ ॥
jñātajñeyasya manaso nūnametaddhi lakṣaṇam ,
na svadante samagrāṇi bhogavṛndāni yatpunaḥ 3
3. jñātajñeyasya manasaḥ nūnam etat hi lakṣaṇam
na svadante samagrāṇi bhogavṛndāni yat punaḥ
3. nūnam hi etat jñātajñeyasya manasaḥ lakṣaṇam
yat samagrāṇi bhogavṛndāni na svadante punaḥ
3. Indeed, this is certainly the characteristic of a mind that has realized what is to be known (jñeya): that all arrays of enjoyments (bhoga) no longer appeal to it.
भोगभावनया याति बन्धो दार्ढ्यमवस्तुजः ।
तयोपशान्तया याति बन्धो जगति तानवम् ॥ ४ ॥
bhogabhāvanayā yāti bandho dārḍhyamavastujaḥ ,
tayopaśāntayā yāti bandho jagati tānavam 4
4. bhogabhāvanayā yāti bandhaḥ dārḍhyam avastujaḥ
tayā upaśāntayā yāti bandhaḥ jagati tānavam
4. avastujaḥ bandhaḥ bhogabhāvanayā dārḍhyam yāti
tayā upaśāntayā bandhaḥ jagati tānavam yāti
4. Through the contemplation of sense objects, bondage (bandha), which is born of unreality, gains strength. When that contemplation subsides, the same bondage (bandha) in the world becomes attenuated.
वासनातानवं राम मोक्ष इत्युच्यते बुधैः ।
पदार्थवासनादार्ढ्यं बन्ध इत्यभिधीयते ॥ ५ ॥
vāsanātānavaṃ rāma mokṣa ityucyate budhaiḥ ,
padārthavāsanādārḍhyaṃ bandha ityabhidhīyate 5
5. vāsanātānavam rāma mokṣaḥ iti ucyate budhaiḥ
padārthavāsanādārḍhyam bandhaḥ iti abhidhīyate
5. rāma vāsanātānavam iti mokṣaḥ budhaiḥ ucyate
padārthavāsanādārḍhyam iti bandhaḥ abhidhīyate
5. O Rama, the wise declare the attenuation of latent impressions (vāsanā) to be liberation (mokṣa). Conversely, the firmness of latent impressions (vāsanā) for sense objects is described as bondage (bandha).
स्वात्मतत्त्वाभिगमनं भवति प्रायशो नृणाम् ।
मुने विषयवैरस्यं कदर्थादुपजायते ॥ ६ ॥
svātmatattvābhigamanaṃ bhavati prāyaśo nṛṇām ,
mune viṣayavairasyaṃ kadarthādupajāyate 6
6. svātmatattvābhigamanam bhavati prāyaśaḥ nṛṇām
mune viṣayavairasyam kadarthāt upajāyate
6. mune nṛṇām prāyaśaḥ svātmatattvābhigamanam
bhavati viṣayavairasyam kadarthāt upajāyate
6. O sage (muni), for most people, the realization of the truth of the Self (ātman) eventually occurs. This is because a distaste for external objects (viṣaya) arises from the experience of their inherent worthlessness or from suffering (kadartha).
सम्यक्पश्यति यस्तज्ज्ञो ज्ञातज्ञेयः स पण्डितः ।
न स्वदन्ते बलादेव तस्मै भोगा महात्मने ॥ ७ ॥
samyakpaśyati yastajjño jñātajñeyaḥ sa paṇḍitaḥ ,
na svadante balādeva tasmai bhogā mahātmane 7
7. samyak paśyati yaḥ tajjñaḥ jñātajñeyaḥ saḥ paṇḍitaḥ
na svadante balāt eva tasmai bhogāḥ mahātmane
7. yaḥ tajjñaḥ jñātajñeyaḥ samyak paśyati saḥ paṇḍitaḥ
tasmai mahātmane bhogāḥ balāt eva na svadante
7. He who perceives correctly, who knows the truth (tat), and by whom the knowable has been known - he is truly a wise person (paṇḍita). To such a great-souled one (mahātman), sense objects (bhoga) do not appeal, even inherently or by force.
यशःप्रभृतिना यस्मै हेतुनैव विना पुनः ।
भुवि भोगा न रोचन्ते स जीवन्मुक्त उच्यते ॥ ८ ॥
yaśaḥprabhṛtinā yasmai hetunaiva vinā punaḥ ,
bhuvi bhogā na rocante sa jīvanmukta ucyate 8
8. yaśaḥprabhṛtinā yasmai hetunā eva vinā punaḥ
bhuvi bhogāḥ na rochante saḥ jīvanmuktaḥ ucyate
8. yasmai yaśaḥprabhṛtinā hetunā eva vinā punaḥ bhuvi bhogāḥ na rochante,
saḥ jīvanmuktaḥ ucyate
8. One for whom worldly pleasures (bhogāḥ) on earth do not appeal, even without any specific external reason such as the pursuit of fame (yaśaḥ), is called a liberated soul (jīvanmukta) while living.
ज्ञेयं यावन्न विज्ञातं तावत्तावन्न जायते ।
विषयेष्वरतिर्जन्तोर्मरुभूमौ लता यथा ॥ ९ ॥
jñeyaṃ yāvanna vijñātaṃ tāvattāvanna jāyate ,
viṣayeṣvaratirjantormarubhūmau latā yathā 9
9. jñeyam yāvat na vijñātam tāvat tāvat na jāyate
viṣayeṣu aratiḥ jantoḥ marubhūmau latā yathā
9. yāvat jñeyam na vijñātam,
tāvat tāvat jantoḥ viṣayeṣu aratiḥ na jāyate,
yathā latā marubhūmau (na jāyate)
9. As long as the ultimate knowable (jñeyam) has not been fully realized, so long does dispassion (aratiḥ) towards sense objects (viṣayeṣu) not arise in a living being (jantoḥ), just like a creeper (latā) cannot flourish in a desert (marubhūmau).
अतएव हि विज्ञातज्ञेयं विद्धि रघूद्वहम् ।
यदेनं रञ्जयन्त्येता न रम्या भोगभूमयः ॥ १० ॥
ataeva hi vijñātajñeyaṃ viddhi raghūdvaham ,
yadenaṃ rañjayantyetā na ramyā bhogabhūmayaḥ 10
10. ata eva hi vijñātajñeyam viddhi raghūdvaham yat
enam rañjayanti etāḥ na ramyāḥ bhogabhūmayaḥ
10. ata eva hi,
raghūdvaham (rāmam) vijñātajñeyam viddhi; yat etāḥ ramyāḥ bhogabhūmayaḥ enam na rañjayanti
10. For this very reason, know Rāma (raghūdvaham) as one who has indeed realized the ultimate knowable (vijñātajñeyam), because these lands of enjoyment (bhogabhūmayaḥ), delightful though they are, do not charm him.
रामो यदन्तर्जानाति तद्वस्त्वित्येव सन्मुखात् ।
आकर्ण्य चित्तविश्रान्तिमाप्नोत्येव मुनीश्वराः ॥ ११ ॥
rāmo yadantarjānāti tadvastvityeva sanmukhāt ,
ākarṇya cittaviśrāntimāpnotyeva munīśvarāḥ 11
11. rāmaḥ yat antarjānāti tat vastu iti eva sanmukhāt
ākarṇya cittaviśrāntim āpnoti eva munīśvarāḥ
11. he munīśvarāḥ,
rāmaḥ yat antarjānāti,
tat vastu iti eva sanmukhāt ākarṇya,
(janaḥ) cittaviśrāntim eva āpnoti
11. O great sages (munīśvarāḥ), having heard from a wise teacher (sanmukhāt) that very reality (vastu) which Rāma knows internally, one indeed attains peace of mind (cittaviśrānti).
केवलं केवलीभावविश्रान्तिं समपेक्षते ।
रामबुद्धिः शरल्लक्ष्मीः खलु विश्रमणं यथा ॥ १२ ॥
kevalaṃ kevalībhāvaviśrāntiṃ samapekṣate ,
rāmabuddhiḥ śarallakṣmīḥ khalu viśramaṇaṃ yathā 12
12. kevalam kevalībhāvaviśrāntim samapekṣate
rāmabuddhiḥ śarallakṣmīḥ khalu viśramaṇam yathā
12. rāmabuddhiḥ kevalam kevalībhāvaviśrāntim
samapekṣate yathā śarallakṣmīḥ khalu viśramaṇam
12. Rama's intellect (buddhi) only seeks rest (viśrānti) in a state of pure, isolated consciousness (kevalībhāva), just as the splendor of autumn (śarallakṣmī) indeed finds its repose.
अत्रास्य चित्तविश्रान्त्यै राघवस्य महात्मनः ।
युक्तिं कथयतु श्रीमान्वसिष्ठो भगवानयम् ॥ १३ ॥
atrāsya cittaviśrāntyai rāghavasya mahātmanaḥ ,
yuktiṃ kathayatu śrīmānvasiṣṭho bhagavānayam 13
13. atra asya cittaviśrāntyai rāghavasya mahātmanaḥ
yuktim kathayatu śrīmān vasiṣṭhaḥ bhagavān ayam
13. atra ayam śrīmān bhagavān vasiṣṭhaḥ asya mahātmanaḥ
rāghavasya cittaviśrāntyai yuktim kathayatu
13. Let this illustrious and revered Lord Vasiṣṭha explain the means (yukti) for the mental tranquility (cittaviśrānti) of the great-souled (mahātman) Rāghava (Rama) here.
रघूणामेष सर्वेषां प्रभुः कुलगुरुः सदा ।
सर्वज्ञः सर्वसाक्षी च त्रिकालामलदर्शनः ॥ १४ ॥
raghūṇāmeṣa sarveṣāṃ prabhuḥ kulaguruḥ sadā ,
sarvajñaḥ sarvasākṣī ca trikālāmaladarśanaḥ 14
14. raghūṇām eṣaḥ sarveṣām prabhuḥ kulaguruḥ sadā
sarvajñaḥ sarvasākṣī ca trikālāmala-darśanaḥ
14. eṣaḥ sadā sarveṣām raghūṇām prabhuḥ kulaguruḥ
ca sarvajñaḥ sarvasākṣī trikālāmala-darśanaḥ
14. This (Vasiṣṭha) is always the master and family preceptor (guru) of all the Raghus. He is all-knowing (sarvajña), all-witnessing (sarvasākṣī), and possesses a pure (amala) vision of the three times (trikāla).
वसिष्ठ भगवन्पूर्वं कच्चित्स्मरसि यत्स्वयम् ।
आवयोर्वैरशान्त्यर्थं श्रेयसे च महाधियाम् ॥ १५ ॥
vasiṣṭha bhagavanpūrvaṃ kaccitsmarasi yatsvayam ,
āvayorvairaśāntyarthaṃ śreyase ca mahādhiyām 15
15. vasiṣṭha bhagavan pūrvam kaccit smarasi yat svayam
āvayoḥ vairaśāntyartham śreyase ca mahādhiyām
15. vasiṣṭha bhagavan pūrvam yat svayam āvayoḥ
vairaśāntyartham ca mahādhiyām śreyase smarasi kaccit
15. O Lord (bhagavan) Vasiṣṭha, do you recall what you yourself did previously for the cessation of hostilities (vairaśānti) between us two, and for the welfare (śreyas) of the great-minded?
निषधाद्रेर्मुनीनां च सानौ सरलसंकुले ।
उपदिष्टं भगवता ज्ञानं पद्मभुवा बहु ॥ १६ ॥
niṣadhādrermunīnāṃ ca sānau saralasaṃkule ,
upadiṣṭaṃ bhagavatā jñānaṃ padmabhuvā bahu 16
16. niṣadhādreḥ munīnām ca sānau saralasaṅkule
upadiṣṭam bhagavatā jñānam padmabhuvā bahu
16. bhagavatā padmabhuvā niṣadhādreḥ munīnām ca
saralasaṅkule sānau bahu jñānam upadiṣṭam
16. On the pine-dense peak of the Niṣadha mountain, which was frequented by sages, much knowledge (jñāna) was extensively imparted by the venerable lotus-born Brahmā.
येन युक्तिमता ब्रह्मन्ज्ञानेनेयं हि वासना ।
सांसारी नूनमायाति शमं श्यामेव भास्वता ॥ १७ ॥
yena yuktimatā brahmanjñāneneyaṃ hi vāsanā ,
sāṃsārī nūnamāyāti śamaṃ śyāmeva bhāsvatā 17
17. yena yuktimatā brahman jñānena iyam hi vāsanā
sāṃsārī nūnam āyāti śamam śyāmā iva bhāsvatā
17. brahman yena yuktimatā jñānena iyam sāṃsārī
vāsanā hi nūnam bhāsvatā śyāmā iva śamam āyāti
17. O Brahmā, through which rational knowledge (jñāna), this worldly latent tendency (vāsanā) indeed certainly comes to an end, just as night (śyāmā) recedes by the radiant sun.
तदेव युक्तिमज्ज्ञेयं रामायान्तेनिवासिने ।
ब्रह्मन्नुपदिशाशु त्वं येन विश्रान्तिमेष्यति ॥ १८ ॥
tadeva yuktimajjñeyaṃ rāmāyāntenivāsine ,
brahmannupadiśāśu tvaṃ yena viśrāntimeṣyati 18
18. tat eva yuktimat jñeyam rāmāya antenivāsine
brahman upadiśa āśu tvam yena viśrāntim eṣyati
18. brahman tvam āśu rāmāya antenivāsine yena
viśrāntim eṣyati tat eva yuktimat jñeyam upadiśa
18. O Brahmā, quickly impart that very rational knowledge (jñeya) to Rama, your disciple, by which he will attain ultimate peace (viśrānti).
कदर्थना च नैवैषा रामो हि गतकल्पषः ।
निर्मले मुकुरे वक्त्रमयत्नेनैव बिम्बति ॥ १९ ॥
kadarthanā ca naivaiṣā rāmo hi gatakalpaṣaḥ ,
nirmale mukure vaktramayatnenaiva bimbati 19
19. kadarthanā ca na eva eṣā rāmaḥ hi gatakalpaṣaḥ
nirmale mukure vaktram ayatnena eva bimbati
19. eṣā kadarthanā ca na eva hi rāmaḥ gatakalpaṣaḥ
nirmale mukure ayatnena eva vaktram bimbati
19. Moreover, this is certainly not a contemptible act (kadarthanā) [to teach him], for Rama is indeed free from blemish (gatakalpaṣa). [The truth/knowledge] reflects in him effortlessly, just as a face reflects spontaneously in a clean mirror.
तज्ज्ञानं स च शास्त्रार्थस्त्वद्वैदग्ध्यमनिन्दितम् ।
सच्छिष्याय विरक्ताय साधो यदुपदिश्यते ॥ २० ॥
tajjñānaṃ sa ca śāstrārthastvadvaidagdhyamaninditam ,
sacchiṣyāya viraktāya sādho yadupadiśyate 20
20. tat jñānam saḥ ca śāstrārthaḥ tvadvaidagdhyam
aninditam sacchiṣyāya viraktāya sādho yat upadiśyate
20. sādho yat tat jñānam ca saḥ śāstrārthaḥ tvadvaidagdhyam
aninditam sacchiṣyāya viraktāya upadiśyate
20. O good one (sādho), that knowledge (jñānam), that understanding of scripture (śāstrārtha), and your blameless skill are truly such when whatever is imparted to a worthy and dispassionate student.
अशिष्यायाविरक्ताय यत्किंचिदुपदिश्यते ।
तत्प्रयात्यपवित्रत्वं गोक्षीरं श्वदृताविव ॥ २१ ॥
aśiṣyāyāviraktāya yatkiṃcidupadiśyate ,
tatprayātyapavitratvaṃ gokṣīraṃ śvadṛtāviva 21
21. aśiṣyāya aviraktāya yat kiñcit upadiśyate tat
prayāti apavitratvam gokṣīram śvadṛtau iva
21. yat kiñcit aśiṣyāya aviraktāya upadiśyate,
tat apavitratvam prayāti,
gokṣīram śvadṛtau iva
21. Whatever is imparted to an unworthy or attached student becomes impure, just like cow's milk (kṣīram) placed in a dog's hide.
वीतरागभयक्रोधा निर्माना गलितैनसः ।
वदन्ति त्वादृशा यत्र तत्र विश्राम्यतीह धीः ॥ २२ ॥
vītarāgabhayakrodhā nirmānā galitainasaḥ ,
vadanti tvādṛśā yatra tatra viśrāmyatīha dhīḥ 22
22. vītarāgabhayakrodhāḥ nirmānāḥ galitainasaḥ
vadanti tvādṛśāḥ yatra tatra viśrāmyati iha dhīḥ
22. yatra vītarāgabhayakrodhāḥ nirmānāḥ galitainasaḥ tvādṛśāḥ vadanti,
tatra iha dhīḥ viśrāmyati
22. Where persons like you, who are free from attachment (rāga), fear, and anger (krodha), free from pride, and whose sins are dissolved, speak – there, indeed, the intellect (dhīḥ) finds rest.
इत्युक्ते गाधिपुत्रेण व्यासनारदपूर्वकाः ।
मुनयस्ते तमेवार्थं साधुसाध्वित्यपूजयन् ॥ २३ ॥
ityukte gādhiputreṇa vyāsanāradapūrvakāḥ ,
munayaste tamevārthaṃ sādhusādhvityapūjayan 23
23. iti ukte gādhiputreṇa vyāsanāradapūrvakāḥ munayaḥ
te tam eva artham sādhu sādhu iti apūjayan
23. iti gādhiputreṇa ukte (sati),
vyāsanāradapūrvakāḥ te munayaḥ tam eva artham sādhu sādhu iti apūjayan
23. When the son of Gādhi (Viśvāmitra) had spoken thus, those sages (munayaḥ) led by Vyāsa and Nārada applauded that very statement, saying, "Excellent! Excellent!"
अथोवाच महातेजा राज्ञः पार्श्वे व्यवस्थितः ।
ब्रह्मेव ब्रह्मणः पुत्रो वसिष्ठो भगवान्मुनिः ॥ २४ ॥
athovāca mahātejā rājñaḥ pārśve vyavasthitaḥ ,
brahmeva brahmaṇaḥ putro vasiṣṭho bhagavānmuniḥ 24
24. atha uvāca mahātejāḥ rājñaḥ pārśve vyavasthitaḥ
brahma iva brahmaṇaḥ putraḥ vasiṣṭhaḥ bhagavān muniḥ
24. atha mahātejāḥ rājñaḥ pārśve vyavasthitaḥ bhagavān
muniḥ vasiṣṭhaḥ brahmaṇaḥ putraḥ brahma iva uvāca
24. Then, the venerable sage Vasiṣṭha, who possessed great spiritual luster and was situated by the king's side, spoke. He was like Brahma himself, being a son of Brahma.
श्रीवसिष्ठ उवाच ।
मुने यदादिशसि मे तदविघ्नं करोम्यहम् ।
कः समर्थः समर्थोऽपि सतां लङ्घयितुं वचः ॥ २५ ॥
śrīvasiṣṭha uvāca ,
mune yadādiśasi me tadavighnaṃ karomyaham ,
kaḥ samarthaḥ samartho'pi satāṃ laṅghayituṃ vacaḥ 25
25. śrīvasiṣṭhaḥ uvāca mune yat ādiśasi me tat avighnam karomi
aham kaḥ samarthaḥ samarthaḥ api satām laṅghayitum vacaḥ
25. śrīvasiṣṭhaḥ uvāca mune yat me ādiśasi,
tat aham avighnam karomi.
kaḥ samarthaḥ,
samarthaḥ api,
satām vacaḥ laṅghayitum?
25. The venerable Vasiṣṭha said: 'O sage, I shall fulfill unimpededly whatever you command me. For who, even if capable, would be able to transgress the word (vacas) of the righteous (sat)?'
अहं हि राजपुत्राणां रामादीनां मनस्तमः ।
ज्ञानेनापनयाम्याशु दीपेनेव निशातमः ॥ २६ ॥
ahaṃ hi rājaputrāṇāṃ rāmādīnāṃ manastamaḥ ,
jñānenāpanayāmyāśu dīpeneva niśātamaḥ 26
26. aham hi rājaputrāṇām rāmādīnām manastamaḥ
jñānena apanayāmi āśu dīpena iva niśātamaḥ
26. aham hi jñānena rājaputrāṇām rāmādīnām manastamaḥ āśu apanayāmi,
dīpena iva niśātamaḥ.
26. Indeed, I shall swiftly dispel the mental darkness (manastamas) of these princes, beginning with Rāma, through knowledge (jñāna), just as the darkness of night is removed by a lamp.
स्मराम्यखण्डितं सर्व संसारभ्रमशान्तये ।
निषधाद्रौ पुरा प्रोक्तं यज्ज्ञानं पद्मजन्मना ॥ २७ ॥
smarāmyakhaṇḍitaṃ sarva saṃsārabhramaśāntaye ,
niṣadhādrau purā proktaṃ yajjñānaṃ padmajanmanā 27
27. smarāmi akhaṇḍitam sarvam saṃsārabhramaśāntaye
niṣadhādrau purā proktam yat jñānam padmajanmanā
27. aham akhaṇḍitam sarvam yat jñānam purā niṣadhādrau padmajanmanā proktam (āsīt),
saṃsārabhramaśāntaye smarāmi.
27. I remember in its entirety that complete knowledge (jñāna) for the calming of the illusion of cyclical existence (saṃsāra), which was formerly imparted by the lotus-born (Brahma) on Mount Niṣadha.
वाल्मीकिरुवाच ।
इति निगदितवानसौ महात्मा परिकरबन्धगृहीतवक्तृतेजाः ।
अकथयदिदमज्ञतोपशान्त्यै परमपदैकविबोधनं वसिष्ठः ॥ २८ ॥
vālmīkiruvāca ,
iti nigaditavānasau mahātmā parikarabandhagṛhītavaktṛtejāḥ ,
akathayadidamajñatopaśāntyai paramapadaikavibodhanaṃ vasiṣṭhaḥ 28
28. vālmīkiḥ uvāca iti nigaditavān asau
mahātmā parikarabandhagṛhītavaktṛtejāḥ
akathayat idam ajñatopāśāntyai
paramapadaikavibodhanaṃ vasiṣṭhaḥ
28. vālmīkiḥ uvāca iti asau mahātmā
parikarabandhagṛhītavaktṛtejāḥ
vasiṣṭhaḥ ajñatopāśāntyai
paramapadaikavibodhanaṃ idam akathayat
28. Vālmīki said: Thus, that great soul (mahātmā) Vasiṣṭha, whose oratorical brilliance was made manifest by his firm resolve, narrated this teaching for the cessation of ignorance, a teaching that uniquely awakens one to the supreme state (paramapada).

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 (current book)

Chapter 1 Chapter 2 (current chapter) 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