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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-35

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श्रीवसिष्ठ उवाच ।
ततो मुहूर्तेन हरो गौरीकमलिनीसरः ।
मद्विकासोन्मुखः स्वैरं विकासं बहिराददे ॥ १ ॥
śrīvasiṣṭha uvāca ,
tato muhūrtena haro gaurīkamalinīsaraḥ ,
madvikāsonmukhaḥ svairaṃ vikāsaṃ bahirādade 1
1. śrīvasiṣṭhaḥ uvāca tataḥ muhūrtena haraḥ gaurīkamalinīsaraḥ
madvikāsonmukhaḥ svairaṃ vikāsaṃ bahiḥ ādade
1. śrīvasiṣṭhaḥ uvāca.
tataḥ muhūrtena madvikāsonmukhaḥ gaurīkamalinīsaraḥ haraḥ svairaṃ vikāsaṃ bahiḥ ādade
1. Sage Vasiṣṭha said: Then, within a moment, Lord Hara (Shiva), like a lotus-lake for Gauri, focused on my (Vasiṣṭha's) spiritual awakening, freely displayed his external radiance.
दृक्चयो द्योतयामास मुखाकाशतलोदितः ।
बोधं समुद्गकादर्क अंशुराशिरिवोद्गतः ॥ २ ॥
dṛkcayo dyotayāmāsa mukhākāśataloditaḥ ,
bodhaṃ samudgakādarka aṃśurāśirivodgataḥ 2
2. dṛkcayaḥ dyotayām āsa mukhākāśataloditaḥ
bodham samudgakāt arka aṃśurāśiḥ iva udgataḥ
2. mukhākāśataloditaḥ dṛkcayaḥ bodham dyotayām
āsa samudgakāt udgataḥ arka aṃśurāśiḥ iva
2. His collective gaze, having risen from the sky-like expanse of his face, illuminated understanding (bodha), just as a multitude of sun rays emerge from a casket.
ईश्वर उवाच ।
मुने मननमाहूय स्वसत्तैवाशु मीयताम् ।
त्वमर्थं माहरानर्थं पवनः स्पन्दतामिव ॥ ३ ॥
īśvara uvāca ,
mune mananamāhūya svasattaivāśu mīyatām ,
tvamarthaṃ māharānarthaṃ pavanaḥ spandatāmiva 3
3. īśvaraḥ uvāca mune mananam āhūya sva-sattā eva āśu
mīyatām tvam artham mā hara anartham pavanaḥ spandatām iva
3. mune,
mananam āhūya,
sva-sattā eva āśu mīyatām.
tvam artham anartham mā hara,
pavanaḥ spandatām iva.
3. The Lord said: O sage, having called forth contemplation, let your own intrinsic nature (sva-sattā) be quickly realized. Do not eliminate either the purposeful or the futile, just as the wind naturally vibrates.
द्रष्टव्यमिह यत्किंचित्तद्दृष्टं किं समं भ्रमैः ।
न हि हेयमुपादेयं चेह पश्यामि तद्विदः ॥ ४ ॥
draṣṭavyamiha yatkiṃcittaddṛṣṭaṃ kiṃ samaṃ bhramaiḥ ,
na hi heyamupādeyaṃ ceha paśyāmi tadvidaḥ 4
4. draṣṭavyam iha yat kiñcit tat dṛṣṭam kim samam bhramaiḥ
| na hi heyam upādeyam ca iha paśyāmi tat-vidaḥ
4. iha yat kiñcit draṣṭavyam,
tat kim bhramaiḥ samam dṛṣṭam? hi,
iha heyam upādeyam ca tat-vidaḥ na paśyāmi.
4. Whatever is to be perceived here - is it truly seen as distinct from illusions? Indeed, for one who understands, I perceive nothing here that is either to be abandoned or to be embraced.
शान्त्यशान्तिमयानेतान्विकल्पान्दलयन्नसिः ।
धीरोसिनान्यथाऽऽस्थित्वा त्वमेव भव चात्मदृक् ॥ ५ ॥
śāntyaśāntimayānetānvikalpāndalayannasiḥ ,
dhīrosinānyathā''sthitvā tvameva bhava cātmadṛk 5
5. śānti-aśānti-mayān etān vikalpān dalayan asiḥ | dhīraḥ
asi na anyathā āsthitvā tvam eva bhava ca ātma-dṛk
5. śānti-aśānti-mayān etān vikalpān dalayan asiḥ,
dhīraḥ asi.
na anyathā āsthitvā tvam eva ca ātma-dṛk bhava.
5. Being like a sword that shatters these distinctions of peace and non-peace, you are resolute. Do not remain otherwise; instead, you yourself become a seer of the Self (ātman).
इमां दृश्यदशामाशु बाह्यबोधाय वा पुनः ।
समाश्रित्य मदुक्तं त्वं श्रृणु तूष्णीं स्थितेन किम् ॥ ६ ॥
imāṃ dṛśyadaśāmāśu bāhyabodhāya vā punaḥ ,
samāśritya maduktaṃ tvaṃ śrṛṇu tūṣṇīṃ sthitena kim 6
6. imām dṛśya-daśām āśu bāhya-bodhāya vā punaḥ |
samāśritya mat-uktam tvam śṛṇu tūṣṇīm sthitena kim
6. āśu imām dṛśya-daśām vā punaḥ bāhya-bodhāya samāśritya,
tvam mat-uktam śṛṇu.
tūṣṇīm sthitena kim?
6. Quickly considering this state of phenomena, or for the sake of external understanding, you should listen to what I have spoken. What is accomplished by remaining silent?
इत्युक्त्वा बाह्यबोधस्त्वं मा भवेति त्रिशूलधृक् ।
प्राणेनेदं देहगेहं परिस्फुरति यन्त्रवत् ॥ ७ ॥
ityuktvā bāhyabodhastvaṃ mā bhaveti triśūladhṛk ,
prāṇenedaṃ dehagehaṃ parisphurati yantravat 7
7. iti uktvā bāhya-bodhaḥ tvam mā bhava iti triśūla-dhṛk
prāṇena idam deha-geham parisphurati yantra-vat
7. triśūla-dhṛk iti uktvā tvam bāhya-bodhaḥ mā bhava
iti idam deha-geham prāṇena yantra-vat parisphurati
7. Having spoken thus, the trident-bearer (Shiva) declared, 'May you not become (identified with) external awareness (bahyabodha)!' This body-house, indeed, functions like a machine by means of the vital breath (prāṇa).
प्राणहीनं परिस्पन्दं त्यक्त्वा तिष्ठति मूकवत् ।
चालनी पावनी शक्तिः शक्तिः संवेदनी चितिः ॥ ८ ॥
prāṇahīnaṃ parispandaṃ tyaktvā tiṣṭhati mūkavat ,
cālanī pāvanī śaktiḥ śaktiḥ saṃvedanī citiḥ 8
8. prāṇa-hīnam parispandam tyaktvā tiṣṭhati mūka-vat
cālanī pāvanī śaktiḥ śaktiḥ saṃvedanī citiḥ
8. (देहः) prāṇa-hīnam parispandam tyaktvā mūka-vat
tiṣṭhati cālanī pāvanī śaktiḥ saṃvedanī śaktiḥ citiḥ
8. Devoid of the vital breath (prāṇa), it remains still, like a mute thing, having abandoned all movement. The animating and purifying power (śakti) is this conscious (citi) and perceiving power (śakti).
सा मूर्ता खादपि स्वच्छा सत्सत्तैवात्र कारणम् ।
विनश्यतः प्राणदेहौ वियोगान्मरुदेव च ॥ ९ ॥
sā mūrtā khādapi svacchā satsattaivātra kāraṇam ,
vinaśyataḥ prāṇadehau viyogānmarudeva ca 9
9. sā mūrtā khāt api svacchā sat-sattā eva atra
kāraṇam vinaśyataḥ prāṇa-dehau viyogāt marut eva ca
9. sā mūrtā api khāt svacchā atra sat-sattā eva
kāraṇam viyogāt prāṇa-dehau ca marut eva vinaśyataḥ
9. That (śakti/citi), though embodied, is purer even than space (ākāśa); indeed, pure existence (satsattā) itself is the cause for this. The vital breath (prāṇa) and the body both perish due to separation, as does the very air (marut).
चिदात्मा खादपि स्वच्छो न विनश्यति किं भ्रमैः ।
मनःप्राणमये देहे चित्तत्त्वं परिजायते ॥ १० ॥
cidātmā khādapi svaccho na vinaśyati kiṃ bhramaiḥ ,
manaḥprāṇamaye dehe cittattvaṃ parijāyate 10
10. cit-ātmā khāt api svacchaḥ na vinaśyati kim bhramaiḥ
manaḥ-prāṇa-maye dehe cit-tattvam parijāyate
10. cit-ātmā khāt api svacchaḥ na vinaśyati bhramaiḥ
kim manaḥ-prāṇa-maye dehe cit-tattvam parijāyate
10. The conscious self (ātman) is purer even than space (ākāśa) and does not perish. What use are these delusions then? In the body, composed of mind (manas) and vital breath (prāṇa), the principle of consciousness (cittattva) manifests.
मुकुरे ह्यमलाभासे प्रतिबिम्बं प्रवर्तते ।
सदप्यग्रगतं वस्तु प्रतिबिम्बक्रिया विना ॥ ११ ॥
mukure hyamalābhāse pratibimbaṃ pravartate ,
sadapyagragataṃ vastu pratibimbakriyā vinā 11
11. mukure hi amalābhāse pratibimbam pravartate
sat api agragatam vastu pratibimbakriyā vinā
11. amalābhāse mukure hi pratibimbam pravartate
agragatam vastu sat api pratibimbakriyā vinā
11. Indeed, a reflection appears in a clear, pure-shining mirror. An object placed in front, even if existing, does not generate a reflection without the act of reflecting.
यथा नास्ति मलोपेते मुकुरे मुनिनायक ।
तथा नास्ति गतप्राणे विद्यमानेऽपि देहके ॥ १२ ॥
yathā nāsti malopete mukure munināyaka ,
tathā nāsti gataprāṇe vidyamāne'pi dehake 12
12. yathā na asti malopete mukure munināyaka
tathā na asti gataprāṇe vidyamāne api dehake
12. yathā malopete mukure na asti munināyaka
tathā gataprāṇe vidyamāne api dehake na asti
12. Just as there is no reflection in a dirty mirror, O leader of sages, similarly, there is no (conscious activity) in a body from which the vital breath (prāṇa) has departed, even though the body itself still exists.
सर्वगापि चिदुच्छूनबोधात्स्पन्दादिकं प्रति ।
बोधात्कलङ्कविमला चिदेव परमं शिवम् ॥ १३ ॥
sarvagāpi ciducchūnabodhātspandādikaṃ prati ,
bodhātkalaṅkavimalā cideva paramaṃ śivam 13
13. sarvagā api cit ucchūnabodhāt spandādikam prati
bodhāt kalaṅkavimalā cit eva paramam śivam
13. sarvagā api cit ucchūnabodhāt spandādikam prati
bodhāt kalaṅkavimalā cit eva paramam śivam
13. Even though consciousness (cit) is all-pervading, it directs vibration and other phenomena from its expanded awareness. (This same) consciousness (cit), pure and free from blemish through its intrinsic awareness, is indeed the supreme auspiciousness (śivam).
विदुर्देवं तदाभासं सर्वसत्तार्थदं तथा ।
स हरिः स शिवः सोऽजः स ब्रह्मा स सुरेश्वरः ॥ १४ ॥
vidurdevaṃ tadābhāsaṃ sarvasattārthadaṃ tathā ,
sa hariḥ sa śivaḥ so'jaḥ sa brahmā sa sureśvaraḥ 14
14. viduḥ devam tadābhāsam sarvasattārthadam tathā saḥ
hariḥ saḥ śivaḥ saḥ ajaḥ saḥ brahmā saḥ sureśvaraḥ
14. viduḥ devam tadābhāsam sarvasattārthadam tathā saḥ
hariḥ saḥ śivaḥ saḥ ajaḥ saḥ brahmā saḥ sureśvaraḥ
14. They know the divine as a manifestation of that (supreme consciousness), and as the giver of the meaning of all existence. That (divine) is Hari, that is Shiva, that is the Unborn (aja), that is Brahmā, that is the Lord of the gods.
अनिलानलचन्द्रार्कवपुः स परमेश्वरः ।
स एष सर्वगो ह्यात्मा चित्खनिश्चेतनः स्मृतः ॥ १५ ॥
anilānalacandrārkavapuḥ sa parameśvaraḥ ,
sa eṣa sarvago hyātmā citkhaniścetanaḥ smṛtaḥ 15
15. anila-anala-candra-arka-vapuḥ saḥ parameśvaraḥ saḥ
eṣaḥ sarvagaḥ hi ātmā cit-khaniḥ cetanaḥ smṛtaḥ
15. saḥ parameśvaraḥ anila-anala-candra-arka-vapuḥ saḥ
eṣaḥ ātmā hi sarvagaḥ cit-khaniḥ cetanaḥ smṛtaḥ
15. He, the Supreme Lord (parameśvara), whose body is wind, fire, moon, and sun, is indeed remembered as this all-pervading Self (ātman), a mine of consciousness, and sentient.
देवेशो देवभृद्धाता देवदेवो दिवः पतिः ।
महाचितः समुल्लासं मुह्यन्तीव न केचन ॥ १६ ॥
deveśo devabhṛddhātā devadevo divaḥ patiḥ ,
mahācitaḥ samullāsaṃ muhyantīva na kecana 16
16. deveśaḥ devabhṛt dhātā devadevaḥ divaḥ patiḥ
mahācitaḥ samullāsam muhyanti iva na kecana
16. deveśaḥ devabhṛt dhātā devadevaḥ divaḥ patiḥ
kecana mahācitaḥ samullāsam iva na muhyanti
16. He is the Lord of the gods, the sustainer of the gods, the Creator, the God of gods, and the Lord of heaven. No one is truly bewildered by the radiant manifestation of the great consciousness.
ये नाम ते जगत्येते ब्रह्मविष्णुहरादयः ।
परस्मात्परिनिर्याता ब्रह्मविष्णुहरादयः ॥ १७ ॥
ye nāma te jagatyete brahmaviṣṇuharādayaḥ ,
parasmātpariniryātā brahmaviṣṇuharādayaḥ 17
17. ye nāma te jagati ete brahma-viṣṇu-hara-ādayaḥ
parasmāt pariniryātāḥ brahma-viṣṇu-hara-ādayaḥ
17. nāma ye te ete brahma-viṣṇu-hara-ādayaḥ jagati te
brahma-viṣṇu-hara-ādayaḥ parasmāt pariniryātāḥ
17. Indeed, those known in this world as Brahmā, Viṣṇu, Hara (Śiva), and other deities - these very Brahmā, Viṣṇu, Hara, and others have emanated from the Supreme (para).
कणास्तप्तायस इव वारिधेरिव बिन्दवः ।
तेष्विव भ्रमभूतेषु जातेष्विव परात्पदात् ॥ १८ ॥
kaṇāstaptāyasa iva vāridheriva bindavaḥ ,
teṣviva bhramabhūteṣu jāteṣviva parātpadāt 18
18. kaṇāḥ taptāyasaḥ iva vāridheḥ iva bindavaḥ
teṣu iva bhramabhūteṣu jāteṣu iva parāt padāt
18. te (devāḥ) taptāyasaḥ kaṇāḥ iva,
vāridheḥ bindavaḥ iva (santi) parāt padāt jāteṣu,
teṣu bhramabhūteṣu iva (dṛśyante) ।
18. These (deities) are like sparks from heated iron, or like drops from the ocean. They are born from the Supreme state (pada), appearing as if they are illusory beings.
स्थितेषु भ्रमबीजेषु कल्पनाजालकर्तृषु ।
सहस्रशतशाखेयमविद्योदेति पीवरी ॥ १९ ॥
sthiteṣu bhramabījeṣu kalpanājālakartṛṣu ,
sahasraśataśākheyamavidyodeti pīvarī 19
19. sthiteṣu bhramabījeṣu kalpanājālakartṛṣu
iyam avidyā udeti pīvarī
19. iyam pīvarī avidyā bhramabījeṣu
kalpanājālakartṛṣu sthiteṣu udeti
19. When the seeds of delusion, which are the creators of networks of imagination, are established, this vast ignorance, branched into thousands, arises.
वेदवेदार्थवेदादिजीवजालजटावली ।
ततस्तस्या अनन्तायाः प्रसृतायाः पुनःपुनः ॥ २० ॥
vedavedārthavedādijīvajālajaṭāvalī ,
tatastasyā anantāyāḥ prasṛtāyāḥ punaḥpunaḥ 20
20. vedavedārthavedādijīvajālajaṭāvalī tataḥ
tasyāḥ anantāyāḥ prasṛtāyāḥ punaḥpunaḥ
20. vedavedārthavedādijīvajālajaṭāvalī tataḥ
anantāyāḥ prasṛtāyāḥ tasyāḥ punaḥpunaḥ
20. This [ignorance] is a dense, tangled mass encompassing the Vedas, their meanings, their origins, and the entire network of living beings. From that [ignorance], which is endless and perpetually expanding...
संपन्नदेशकालायाः क्रमः स्याद्वर्णनासु कः ।
ब्रह्मविष्णुहरादीनामतोऽयं परमः पिता ॥ २१ ॥
saṃpannadeśakālāyāḥ kramaḥ syādvarṇanāsu kaḥ ,
brahmaviṣṇuharādīnāmato'yaṃ paramaḥ pitā 21
21. sampannadeśakālāyāḥ kramaḥ syāt varṇanāsu kaḥ
brahmaviṣṇuharādīnām ataḥ ayam paramaḥ pitā
21. sampannadeśakālāyāḥ varṇanāsu kaḥ kramaḥ syāt
ataḥ ayam brahmaviṣṇuharādīnām paramaḥ pitā
21. For that [ignorance], which has fully manifested in time and space, what sequence of description could adequately capture it? Therefore, this [supreme principle] is the supreme father of Brahmā, Viṣṇu, Śiva, and others.
मूलबीजं महादेवः पल्लवानामिव द्रुमः ।
सर्वसत्त्वाभिधः सर्वः सर्वसंवेदनैककृत् ॥ २२ ॥
mūlabījaṃ mahādevaḥ pallavānāmiva drumaḥ ,
sarvasattvābhidhaḥ sarvaḥ sarvasaṃvedanaikakṛt 22
22. mūlabījam mahādevaḥ pallavānām iva drumaḥ
sarvasattvābhidhaḥ sarvaḥ sarvasaṃvedanaikakṛt
22. mahādevaḥ mūlabījam iva drumaḥ pallavānām
sarvasattvābhidhaḥ sarvaḥ sarvasaṃvedanaikakṛt
22. Mahādeva is the fundamental seed, just as a tree is the source for its sprouts. He is called 'all beings,' indeed he is everything, the sole creator of all perception.
सर्वसत्ताप्रदो भास्वान्वन्द्योऽभ्यर्च्यश्च तद्विदः ।
प्रत्यक्षवस्तुविषयः सर्वत्रैव सदोदितः ॥ २३ ॥
sarvasattāprado bhāsvānvandyo'bhyarcyaśca tadvidaḥ ,
pratyakṣavastuviṣayaḥ sarvatraiva sadoditaḥ 23
23. sarvasattāpradaḥ bhāsvān vandyaḥ abhyarcyaḥ ca
tadvidaḥ pratyakṣavastuviṣayaḥ sarvatra eva sadoditaḥ
23. sarvasattāpradaḥ bhāsvān tadvidaḥ vandyaḥ ca abhyarcyaḥ
pratyakṣavastuviṣayaḥ sarvatra eva sadoditaḥ
23. The radiant one, the giver of all existence, is to be revered and honored by those who understand the ultimate truth. It is the object of direct perception and is indeed ever-present everywhere.
संवेदनात्मकतया गतया सर्वगोचरम् ।
न तस्याह्वानमन्त्रादि किंचिदेवोपयुज्यते ॥ २४ ॥
saṃvedanātmakatayā gatayā sarvagocaram ,
na tasyāhvānamantrādi kiṃcidevopayujyate 24
24. saṃvedanātmakatayā gatayā sarvagocharam na
tasya āhvānamantra ādi kiṃcit eva upayujyate
24. saṃvedanātmakatayā gatayā sarvagocharam tasya
āhvānamantra ādi kiṃcit eva na upayujyate
24. Because it is universally accessible through its very nature as consciousness, no invoking mantras or anything of the sort are required for it.
नित्याहूतः स सर्वस्थो लभ्यते सर्वतः स्वचित् ।
यां यां वस्तुदशां याति तत एव मुने शिवम् ॥ २५ ॥
nityāhūtaḥ sa sarvastho labhyate sarvataḥ svacit ,
yāṃ yāṃ vastudaśāṃ yāti tata eva mune śivam 25
25. nitya āhūtaḥ saḥ sarvasthaḥ labhyate sarvataḥ
svacit yām yām vastudaśām yāti tataḥ eva mune śivam
25. saḥ nitya āhūtaḥ sarvasthaḥ svacit sarvataḥ labhyate.
mune,
yām yām vastudaśām yāti,
tataḥ eva śivam
25. The ever-invoked, omnipresent reality is attained everywhere as one's own consciousness (svacit). O sage, whatever state of being it manifests, from that very state springs auspiciousness (śivam).
स्वरूपं समवाप्नोति रूपालोकमनोदृशाम् ।
आद्यं पूज्यं नमस्कार्यं स्तुत्यमर्घ्यं सुरेश्वरम् ॥ २६ ॥
svarūpaṃ samavāpnoti rūpālokamanodṛśām ,
ādyaṃ pūjyaṃ namaskāryaṃ stutyamarghyaṃ sureśvaram 26
26. svarūpam samavāpnoti rūpālokamanodṛśām ādyam
pūjyam namaskāryam stutyam arghyam sureśvaram
26. rūpālokamanodṛśām svarūpam samavāpnoti.
ādyam pūjyam namaskāryam stutyam arghyam sureśvaram
26. It (the ultimate reality) realizes its own essential nature (svarūpam), which is the very foundation of forms, lights, minds, and perceptions. This essential nature is primal, venerable, worthy of salutation, praiseworthy, deserving of offerings, and the Lord of the gods.
एनं तं विद्धि वेद्यानां सीमान्तं महतामपि ।
एतमात्मानमालोक्य जराशोकभयापहम् ।
संभृष्टबीजवज्जन्तुर्न भूयः परिरोहति ॥ २७ ॥
enaṃ taṃ viddhi vedyānāṃ sīmāntaṃ mahatāmapi ,
etamātmānamālokya jarāśokabhayāpaham ,
saṃbhṛṣṭabījavajjanturna bhūyaḥ parirohati 27
27. enam tam viddhi vedyānām sīmāntam
mahatām api etam ātmānam ālokya
jarā-śoka-bhaya-apaham saṃbhṛṣṭa-bīja-vat
jantuḥ na bhūyaḥ parirohati
27. enam tam vedyānām mahatām api sīmāntam
(ātmanam) viddhi etam jarā-śoka-bhaya-apaham
ātmānam ālokya saṃbhṛṣṭa-bīja-vat
jantuḥ bhūyaḥ na parirohati
27. Know this (ātman) to be the ultimate boundary of all knowable things, even the greatest. Having realized this self (ātman), which removes old age, sorrow, and fear, a living being, like a roasted seed, is not reborn.
सकलजन्तुषु यत्त्वभयप्रदं विदितमाद्यमुपास्यमयत्नतः ।
त्वमजमात्मगतं परमं पदं भवसि किं परिमुह्यसि दृष्टिषु ॥ २८ ॥
sakalajantuṣu yattvabhayapradaṃ viditamādyamupāsyamayatnataḥ ,
tvamajamātmagataṃ paramaṃ padaṃ bhavasi kiṃ parimuhyasi dṛṣṭiṣu 28
28. sakala-jantuṣu yat tu abhaya-pradam
viditam ādyam upāsyam ayatnataḥ
tvam ajam ātma-gatam paramam
padam bhavasi kim parimuhyasi dṛṣṭiṣu
28. sakalajantuṣu yat tu abhayapradam
ādyam viditam ayatnataḥ upāsyam
(tat) tvam ajam ātmagatam paramam
padam bhavasi kim dṛṣṭiṣu parimuhyasi
28. Among all living beings, that which indeed bestows fearlessness, known as the primeval, and to be worshipped effortlessly, is You - the unborn, supreme state (pada) residing within the self (ātman). Why are you deluded by (mere) perceptions?

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 (current chapter) 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