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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-120

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मनुरुवाच ।
शास्त्रसज्जनसंपर्कैः प्रज्ञामादौ विवर्धयेत् ।
प्रथमा भूमिकैषोक्ता योगस्यैव च योगिनः ॥ १ ॥
manuruvāca ,
śāstrasajjanasaṃparkaiḥ prajñāmādau vivardhayet ,
prathamā bhūmikaiṣoktā yogasyaiva ca yoginaḥ 1
1. manuḥ uvāca śāstrasajjanasaṃparkaiḥ prajñām ādau
vivardhayet prathamā bhūmikā eṣā uktā yogasya eva ca yoginaḥ
1. manuḥ uvāca: ādau śāstrasajjanasaṃparkaiḥ prajñām vivardhayet; eṣā prathamā bhūmikā yogasya eva ca yoginaḥ uktā.
1. Manu said: One should first cultivate wisdom (prajñā) through association with scriptures (śāstra) and virtuous individuals (sajjana). This is declared to be the very first stage for both the practice of yoga and for the yogi.
विचारणा द्वितीया स्यात्तृतीयाऽसङ्गभावना ।
विलापनी चतुर्थी स्याद्वासनाविलयात्मिका ॥ २ ॥
vicāraṇā dvitīyā syāttṛtīyā'saṅgabhāvanā ,
vilāpanī caturthī syādvāsanāvilayātmikā 2
2. vicāraṇā dvitīyā syāt tṛtīyā asaṅgabhāvanā
vilāpanī caturthī syāt vāsanāvilayātmakā
2. dvitīyā vicāraṇā syāt,
tṛtīyā asaṅgabhāvanā ca; caturthī vāsanāvilayātmakā vilāpanī syāt.
2. The second stage should be intellectual inquiry (vicāraṇā), and the third, the cultivation of non-attachment (asaṅgabhāvanā). The fourth stage is the dissolving process (vilāpanī), which inherently involves the dissolution of latent mental impressions (vāsanā).
शुद्धसंविन्मयानन्दरूपा भवति पञ्चमी ।
अर्धसुप्तप्रबुद्धाभो जीवन्मुक्तोऽत्र तिष्ठति ॥ ३ ॥
śuddhasaṃvinmayānandarūpā bhavati pañcamī ,
ardhasuptaprabuddhābho jīvanmukto'tra tiṣṭhati 3
3. śuddhasaṃvinmayaānandarūpā bhavati pañcamī
ardhasuptaprabuddhābhaḥ jīvanmuktaḥ atra tiṣṭhati
3. pañcamī śuddhasaṃvinmayaānandarūpā bhavati.
atra ardhasuptaprabuddhābhaḥ jīvanmuktaḥ tiṣṭhati.
3. The fifth stage is of the nature of pure consciousness (saṃvit) and bliss (ānanda). In this state, the one who is liberated while living (jīvanmukta) remains, appearing as if half-asleep and half-awake.
स्वसंवेदनरूपा च षष्ठी भवति भूमिका ।
आनन्दैकघनाकारा सुषुप्तसदृशस्थितिः ॥ ४ ॥
svasaṃvedanarūpā ca ṣaṣṭhī bhavati bhūmikā ,
ānandaikaghanākārā suṣuptasadṛśasthitiḥ 4
4. sva-saṃvedana-rūpā ca ṣaṣṭhī bhavati bhūmikā
ānanda-eka-ghana-ākārā suṣupta-sadṛśa-sthitiḥ
4. ca ṣaṣṭhī bhūmikā sva-saṃvedana-rūpā bhavati
ānanda-eka-ghana-ākārā suṣupta-sadṛśa-sthitiḥ
4. And the sixth stage is characterized by self-awareness. It takes the form of concentrated bliss and is a state resembling deep sleep.
तुर्यावस्थोपशान्ताथ मुक्तिरेवेह केवलम् ।
समता स्वच्छता सौम्या सप्तमी भूमिका भवेत् ॥ ५ ॥
turyāvasthopaśāntātha muktireveha kevalam ,
samatā svacchatā saumyā saptamī bhūmikā bhavet 5
5. turyāvasthā upaśāntā atha muktiḥ eva iha kevalam
samatā svacchatā saumyā saptamī bhūmikā bhavet
5. atha upaśāntā turyāvasthā eva iha kevalam muktiḥ (asti).
samatā svacchatā saumyā saptamī bhūmikā bhavet.
5. Then, the tranquil fourth state (turya) is indeed solely liberation (mokṣa) in this context. The seventh stage should be equanimity, purity, and tranquility.
तुर्यातीता तु यावस्था परा निर्वाणरूपिणी ।
सप्तमी सा परिप्रौढा विषयः स्यान्न जीवताम् ॥ ६ ॥
turyātītā tu yāvasthā parā nirvāṇarūpiṇī ,
saptamī sā pariprauḍhā viṣayaḥ syānna jīvatām 6
6. turyātītā tu yā avasthā parā nirvāṇa-rūpiṇī
saptamī sā pariprauḍhā viṣayaḥ syāt na jīvatām
6. tu yā avasthā turyātītā parā nirvāṇa-rūpiṇī,
sā saptamī pariprauḍhā jīvatām viṣayaḥ na syāt.
6. However, that state which transcends the fourth (turya), which is supreme and characterized by liberation (nirvāṇa) – that fully developed seventh stage – is not accessible to living beings.
पूर्वावस्थात्रयं त्वत्र जाग्रदित्येव संस्थितम् ।
चतुर्थी स्वप्न इत्युक्ता स्वप्नाभं यत्र वै जगत् ॥ ७ ॥
pūrvāvasthātrayaṃ tvatra jāgradityeva saṃsthitam ,
caturthī svapna ityuktā svapnābhaṃ yatra vai jagat 7
7. pūrvāvasthā-trayam tu atra jāgrat iti eva saṃsthitam
caturthī svapnaḥ iti uktā svapnābham yatra vai jagat
7. tu atra pūrvāvasthā-trayam jāgrat iti eva saṃsthitam.
caturthī svapnaḥ iti uktā,
yatra vai jagat svapnābham (bhavati).
7. Here, the three initial stages are indeed established as the 'waking' state. The fourth is declared to be 'dream', where the world truly appears like a dream.
आनन्दैकघनीभावात्सुषुप्ताख्या तु पञ्चमी ।
असंवेदनरूपाथ षष्ठी तुर्यपदाभिधा ॥ ८ ॥
ānandaikaghanībhāvātsuṣuptākhyā tu pañcamī ,
asaṃvedanarūpātha ṣaṣṭhī turyapadābhidhā 8
8. ānandaikaghanībhāvāt suṣuptākhyā tu pañcamī
asaṃvedanarūpā atha ṣaṣṭhī turyapadābhidhā
8. pañcamī suṣuptākhyā tu ānandaikaghanībhāvāt
ṣaṣṭhī turyapadābhidhā atha asaṃvedanarūpā
8. The fifth state, known as deep sleep (suṣupti), is characterized by a singular, dense experience of bliss. The sixth state, on the other hand, is designated as *turya* (transcendent), and its nature is one of non-perception.
तुर्यातीतपदावस्था सप्तमी भूमिकोत्तमा ।
मनोवचोभिरग्राह्या स्वप्रकाशपदात्मिका ॥ ९ ॥
turyātītapadāvasthā saptamī bhūmikottamā ,
manovacobhiragrāhyā svaprakāśapadātmikā 9
9. turyātītapādāvasthā saptamī bhūmikā uttamā
manovacoobhiḥ agrāhyā svaprakāśapadātmikā
9. saptamī turyātītapādāvasthā bhūmikā uttamā
manovacoobhiḥ agrāhyā svaprakāśapadātmikā
9. The seventh state is the supreme stage, which is the state beyond *turya*. It is ungraspable by mind and speech, and its very essence (ātman) is a self-luminous state.
अन्तः प्रत्याहृतिवशाच्चेत्यं चेन्न विभावितम् ।
मुक्त एवास्य संदेहो महासमतया तया ॥ १० ॥
antaḥ pratyāhṛtivaśāccetyaṃ cenna vibhāvitam ,
mukta evāsya saṃdeho mahāsamatayā tayā 10
10. antaḥ pratyāhṛtivaśāt cetyaṃ cet na vibhāvitam
muktaḥ eva asya saṃdehaḥ mahāsamatayā tayā
10. antaḥ pratyāhṛtivaśāt cetyaṃ cet na vibhāvitam
asya saṃdehaḥ eva tayā mahāsamatayā muktaḥ
10. If, by virtue of inner withdrawal, the object of consciousness is not apprehended, then his doubt is certainly released through that great equanimity.
यद्भोगसुखदुःखांशैरपरामृष्टपूर्णधीः ।
सशरीरोऽशरीरो वा भवत्येवंमतिः पुमान् ॥ ११ ॥
yadbhogasukhaduḥkhāṃśairaparāmṛṣṭapūrṇadhīḥ ,
saśarīro'śarīro vā bhavatyevaṃmatiḥ pumān 11
11. yat bhogasukhaduḥkhāṃśaiḥ aparāmṛṣṭapūrṇadhīḥ
saśarīraḥ aśarīraḥ vā bhavati evammatiḥ pumān
11. yat bhogasukhaduḥkhāṃśaiḥ aparāmṛṣṭapūrṇadhīḥ
saśarīraḥ vā aśarīraḥ pumān evammatiḥ bhavati
11. A person (puruṣa) whose perfect intellect remains untouched by the portions of experience, pleasure, and pain, whether embodied or disembodied, attains such a state of mind.
न म्रिये न च जीवामि नाहं सन्नाप्यसन्नयम् ।
आत्मारामो नरस्तिष्ठेत्तनमुक्तत्वमुदाहृतम् ॥ १२ ॥
na mriye na ca jīvāmi nāhaṃ sannāpyasannayam ,
ātmārāmo narastiṣṭhettanamuktatvamudāhṛtam 12
12. na mriye na ca jīvāmi na aham sat na api asat ayam
ātmarāmaḥ naraḥ tiṣṭhet tat muktatvam udāhṛtam
12. aham na mriye na ca jīvāmi na aham sat na api asat
ayam ātmarāmaḥ naraḥ tiṣṭhet tat muktatvam udāhṛtam
12. I neither die nor live. I am neither existence (sat) nor non-existence (asat), this is my self (ātman). A person who finds delight within their own self (ātman) should remain in such a state; that is declared to be liberation (mokṣa).
व्यवहार्युपशान्तो वा गृहस्थो वाथवैककः ।
अहं न किंचिच्चिदिति मत्वा जीवो न शोचति ॥ १३ ॥
vyavahāryupaśānto vā gṛhastho vāthavaikakaḥ ,
ahaṃ na kiṃcicciditi matvā jīvo na śocati 13
13. vyavahārī upaśāntaḥ vā gṛhasthaḥ vā athavā ekakaḥ
aham na kiñcit cit iti matvā jīvaḥ na śocati
13. vyavahārī vā upaśāntaḥ vā gṛhasthaḥ athavā ekakaḥ,
aham na kiñcit cit iti matvā,
jīvaḥ na śocati
13. Whether engaging in worldly affairs or tranquil, whether a householder or a solitary ascetic, one who thinks, 'I am nothing; I am pure consciousness (cit)' – such an individual (jīva) does not grieve.
अलेपकोऽहमजरो नीरागः शान्तवासनः ।
निर्मलोऽस्मि चिदाकाश इति मत्वा न शोचति ॥ १४ ॥
alepako'hamajaro nīrāgaḥ śāntavāsanaḥ ,
nirmalo'smi cidākāśa iti matvā na śocati 14
14. alepakaḥ aham ajaraḥ nīrāgaḥ śāntavāsanaḥ
nirmalaḥ asmi cidākāśaḥ iti matvā na śocati
14. aham alepakaḥ ajaraḥ nīrāgaḥ śāntavāsanaḥ,
(aham) nirmalaḥ asmi cidākāśaḥ iti matvā,
na śocati
14. Thinking, 'I am unattached, ageless, free from passion, with tranquil latent impressions (vāsanā); I am pure and the boundless expanse of consciousness (cit-ākāśa)', one does not grieve.
अहमन्तादिरहितः शुद्धो बुद्धोऽजरामरः ।
शान्तः समासमाभास इति मत्वा न शोचति ॥ १५ ॥
ahamantādirahitaḥ śuddho buddho'jarāmaraḥ ,
śāntaḥ samāsamābhāsa iti matvā na śocati 15
15. aham antādirahitaḥ śuddhaḥ buddhaḥ ajarāmaraḥ
śāntaḥ samasamābhāsaḥ iti matvā na śocati
15. aham antādirahitaḥ śuddhaḥ buddhaḥ ajarāmaraḥ śāntaḥ samasamābhāsaḥ iti matvā,
na śocati
15. Thinking, 'I am without beginning or end, pure, awakened, ageless and immortal, serene, and shining uniformly everywhere', one does not grieve.
तृणाग्रेष्वम्बरे भानौ नरनागामरेषु च ।
यत्तदस्ति तदेवेति मत्वा भूयो न शोचति ॥ १६ ॥
tṛṇāgreṣvambare bhānau naranāgāmareṣu ca ,
yattadasti tadeveti matvā bhūyo na śocati 16
16. tṛṇāgreṣu ambare bhānau naranāgāmareṣu ca yat
tat asti tat eva iti matvā bhūyaḥ na śocati
16. tṛṇāgreṣu ambare bhānau naranāgāmareṣu ca yat
tat asti tat eva iti matvā bhūyaḥ na śocati
16. Perceiving that whatever exists - be it on the tips of grass, in the sky, in the sun, or among humans, nāgas, and gods - is truly that (singular reality), one no longer grieves.
तिर्यगूर्ध्वमधस्तान्मे व्यापको महिमा चितः ।
तस्यानन्तविलासस्य ज्ञात्वेति क इव क्षयी ॥ १७ ॥
tiryagūrdhvamadhastānme vyāpako mahimā citaḥ ,
tasyānantavilāsasya jñātveti ka iva kṣayī 17
17. tiryak ūrdhvam adhaḥ tāt me vyāpakaḥ mahimā citaḥ
tasya anantavilāsasya jñātvā iti kaḥ iva kṣayī
17. me citaḥ vyāpakaḥ mahimā tiryak ūrdhvam adhaḥ tāt (asti).
tasya anantavilāsasya iti jñātvā kaḥ iva kṣayī?
17. My pervasive glory, which is pure consciousness, extends horizontally, upwards, and downwards. Who, upon knowing this infinite manifestation, could possibly be subject to decay?
बद्धवासनमर्थो यः सेव्यते सुखयत्यसौ ।
यत्सुखाय तदेवाशु वस्तु दुःखाय नाशतः ॥ १८ ॥
baddhavāsanamartho yaḥ sevyate sukhayatyasau ,
yatsukhāya tadevāśu vastu duḥkhāya nāśataḥ 18
18. baddhavāsanam arthaḥ yaḥ sevyate sukhayati asau
yat sukhāya tat eva āśu vastu duḥkhāya nāśataḥ
18. baddhavāsanam yaḥ arthaḥ sevyate,
asau sukhayati.
yat vastu sukhāya (bhavati),
tat eva āśu duḥkhāya nāśataḥ.
18. An object that is pursued with strong attachment (vāsanam) indeed provides happiness. However, that very object, which is a source of happiness, quickly leads to sorrow because of its perishable nature.
अविनाभावनिष्ठत्वं प्रसिद्धं सुखदुःखयोः ।
तनुवासनमर्थो यः सेव्यते वा विवासनम् ॥ १९ ॥
avinābhāvaniṣṭhatvaṃ prasiddhaṃ sukhaduḥkhayoḥ ,
tanuvāsanamartho yaḥ sevyate vā vivāsanam 19
19. avinābhāvaniṣṭhatvam prasiddham sukhaduḥkhayoḥ
tanuvāsanam arthaḥ yaḥ sevyate vā vivāsanam
19. sukhaduḥkhayoḥ avinābhāvaniṣṭhatvam prasiddham.
yaḥ arthaḥ tanuvāsanam vā vivāsanam sevyate.
19. The inseparable connection between happiness and sorrow is well-established. An object is pursued either with weakened desires (vāsanam) or with complete detachment (vivāsanam).
नासौ सुखायते नासौ नाशकाले न दुःखदः ।
क्षीणवासनया बुद्ध्या यत्कर्मक्रियतेऽनघ ॥ २० ॥
nāsau sukhāyate nāsau nāśakāle na duḥkhadaḥ ,
kṣīṇavāsanayā buddhyā yatkarmakriyate'nagha 20
20. na asau sukhāyate na asau nāśakāle na duḥkhadaḥ
kṣīṇavāsanayā buddhyā yat karma kriyate anagha
20. anagha kṣīṇavāsanayā buddhyā yat karma kriyate
asau na sukhāyate na nāśakāle na duḥkhadaḥ
20. O sinless one, an action (karma) performed by an intellect (buddhi) whose latent desires (vāsanā) have been diminished neither generates happiness nor causes misery; such an action does not persist until the time of dissolution.
तद्दग्धबीजवद्भूयो नाङ्कुरं प्रविमुञ्चति ।
देहेन्द्रियादिना कर्म करणौघेन कल्प्यते ॥ २१ ॥
taddagdhabījavadbhūyo nāṅkuraṃ pravimuñcati ,
dehendriyādinā karma karaṇaughena kalpyate 21
21. tat dagdhabījavat bhūyaḥ na aṅkuram pravimuñcati
deha indriya ādinā karma karaṇa oghena kalpyate
21. tat dagdhabījavat bhūyaḥ aṅkuram na pravimuñcati
karma deha indriya ādinā karaṇa oghena kalpyate
21. That (action from the previous verse), like a burnt seed, does not produce another sprout. An action (karma) is fashioned through the body, senses, and so forth, by the multitude of instruments (karaṇa).
एकः कर्ता च भोक्ता च क इवाङ्गोपपद्यते ।
भावनां सर्वभावेभ्यः समुत्सृज्य समुत्थितः ॥ २२ ॥
ekaḥ kartā ca bhoktā ca ka ivāṅgopapadyate ,
bhāvanāṃ sarvabhāvebhyaḥ samutsṛjya samutthitaḥ 22
22. ekaḥ kartā ca bhoktā ca kaḥ iva aṅga upapadyate
bhāvanām sarvabhāvebhyaḥ samutsṛjya samutthitaḥ
22. aṅga ekaḥ kartā ca bhoktā ca kaḥ iva upapadyate
(saḥ) sarvabhāvebhyaḥ bhāvanām samutsṛjya samutthitaḥ
22. O dear one, how can one truly be both the doer and the enjoyer? (Rather, it is he) who has risen above (this notion) by completely abandoning all mental constructs (bhāvanā) that arise from all states of being.
शशाङ्कशीतलः पूर्णो भाति भासेव भास्करः ।
क्रियमाणा कृता कर्मतूलश्रीर्देहशाल्मलेः ॥ २३ ॥
śaśāṅkaśītalaḥ pūrṇo bhāti bhāseva bhāskaraḥ ,
kriyamāṇā kṛtā karmatūlaśrīrdehaśālmaleḥ 23
23. śaśāṅkaśītalaḥ pūrṇaḥ bhāti bhāsā iva bhāskaraḥ
kriyamāṇā kṛtā karma tūla śrīḥ deha śālmaleḥ
23. (saḥ) śaśāṅkaśītalaḥ pūrṇaḥ bhāsā iva bhāskaraḥ bhāti
deha śālmaleḥ kriyamāṇā kṛtā karma tūla śrīḥ (asti)
23. Cool like the moon and complete, he shines forth like the sun with his own radiance. The abundance of actions (karma), like cotton, whether being performed or already accomplished, springs forth from the body, which is like a silk-cotton tree.
ज्ञानानिलसमुद्भूता प्रोड्डीय क्वापि गच्छति ।
सर्वैव हि कला जन्तोरनभ्यासेन नश्यति ॥ २४ ॥
jñānānilasamudbhūtā proḍḍīya kvāpi gacchati ,
sarvaiva hi kalā jantoranabhyāsena naśyati 24
24. jñāna-anila-samudbhūtā proḍḍīya kva api gacchati
sarvā eva hi kalā jantoḥ anabhyāsena naśyati
24. jñāna-anila-samudbhūtā (sā) proḍḍīya kva api gacchati
(yataḥ) hi jantoḥ sarvā eva kalā anabhyāsena naśyati
24. That which arises from the wind of knowledge flies away somewhere. Indeed, every skill (kalā) of a living being perishes through lack of practice.
एषा ज्ञानकला त्वन्तः सकृज्जाता दिने दिने ।
वृद्धिमेति बलादेव सुक्षेत्रव्युप्तशालिवत् ॥ २५ ॥
eṣā jñānakalā tvantaḥ sakṛjjātā dine dine ,
vṛddhimeti balādeva sukṣetravyuptaśālivat 25
25. eṣā jñāna-kalā tu antaḥ sakṛt-jātā dine dine
vṛddhim eti balāt eva su-kṣetra-vyupta-śāli-vat
25. tu eṣā antaḥ sakṛt-jātā jñāna-kalā dine dine
balāt eva su-kṣetra-vyupta-śāli-vat vṛddhim eti
25. But this skill of knowledge (jñāna-kalā), once born within, grows stronger day by day, just like rice seedlings sown in a fertile field.
एकः स्फुरत्यखिलवस्तुषु विश्वरूप आत्मा सरःसु जलधिष्विव तोयमच्छम् ।
संशान्तसंकलनभूरिकलापमेकं सत्तांशमात्रमखिलं जगदङ्ग विद्धि ॥ २६ ॥
ekaḥ sphuratyakhilavastuṣu viśvarūpa ātmā saraḥsu jaladhiṣviva toyamaccham ,
saṃśāntasaṃkalanabhūrikalāpamekaṃ sattāṃśamātramakhilaṃ jagadaṅga viddhi 26
26. ekaḥ sphurati akhila-vastuṣu viśva-rūpaḥ
ātmā saraḥsu jaladhiṣu iva toyam accham
saṃśānta-saṅkalana-bhūri-kalāpam ekam
sattā-aṃśa-mātram akhilam jagat aṅga viddhi
26. ekaḥ viśva-rūpaḥ ātmā akhila-vastuṣu sphurati (yathā) saraḥsu jaladhiṣu iva accham toyam (sphurati).
aṅga,
akhilam jagat saṃśānta-saṅkalana-bhūri-kalāpam ekam sattā-aṃśa-mātram viddhi.
26. The single self (ātman), of universal form (viśva-rūpa), shines forth in all objects, just as clear water (appears) in lakes and oceans. O dear one, know this entire universe (jagat) as merely a single aspect of existence, whose abundant and diverse manifestations have been completely stilled.

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) (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 (current chapter) 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