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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-83

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श्रीवसिष्ठ उवाच ।
अणिमादिगुणैश्वर्ययुक्ता सा नृपभामिनी ।
एवं बभूव चूडाला घनाभ्यासवती सती ॥ १ ॥
śrīvasiṣṭha uvāca ,
aṇimādiguṇaiśvaryayuktā sā nṛpabhāminī ,
evaṃ babhūva cūḍālā ghanābhyāsavatī satī 1
1. śrīvasiṣṭhaḥ uvāca aṇimādiguṇaiśvaryayuktā sā
nṛpabhāminī evam babhūva cūḍālā ghanābhyāsavatī satī
1. śrīvasiṣṭhaḥ uvāca evam sā nṛpabhāminī cūḍālā
ghanābhyāsavatī satī aṇimādiguṇaiśvaryayuktā babhūva
1. Śrī Vasiṣṭha said: Thus, that royal lady (nṛpabhāminī) Cūḍālā, being deeply engaged in profound practice, became endowed with supernatural powers (aiśvarya) like minuteness (aṇimā) and others.
जगामाकाशमार्गेण विवेशाम्बुधिकोटरम् ।
चचार वसुधापीठं गङ्गेवामलशीतला ॥ २ ॥
jagāmākāśamārgeṇa viveśāmbudhikoṭaram ,
cacāra vasudhāpīṭhaṃ gaṅgevāmalaśītalā 2
2. jagāma ākāśamārgeṇa viveśa ambudhikoṭaram
cacāra vasudhāpīṭham gaṅgā iva amalaśītalā
2. ākāśamārgeṇa jagāma ambudhikoṭaram viveśa
amalaśītalā gaṅgā iva vasudhāpīṭham cacāra
2. She traveled through the sky and entered the depths of the ocean. She wandered over the surface of the earth, pure and cool like the river Gaṅgā.
क्षणमप्यगता भर्तुर्वक्षसश्चेतसस्तथा ।
सर्वेषूवास राज्येषु लक्ष्मीरिव जगत्सु च ॥ ३ ॥
kṣaṇamapyagatā bharturvakṣasaścetasastathā ,
sarveṣūvāsa rājyeṣu lakṣmīriva jagatsu ca 3
3. kṣaṇam api agatā bhartuḥ vakṣasaḥ ca cetasaḥ
tathā sarveṣu uvāsa rājyeṣu lakṣmīḥ iva jagatsu ca
3. kṣaṇam api bhartuḥ vakṣasaḥ ca cetasaḥ tathā
agatā sarveṣu rājyeṣu uvāsa jagatsu ca lakṣmīḥ iva
3. Not for a single moment was she separated from her husband's chest and also his mind. She resided in all kingdoms, just as Lakṣmī dwells in all the worlds.
आकाशगामिनी श्यामा विद्युत्प्रारम्भभूषणा ।
बभ्राम मेघमालेव गिरिमाला महीतले ॥ ४ ॥
ākāśagāminī śyāmā vidyutprārambhabhūṣaṇā ,
babhrāma meghamāleva girimālā mahītale 4
4. ākāśagāminī śyāmā vidyutprārambhabhūṣaṇā
babhrāma meghamālā iva girimālā mahītale
4. śyāmā ākāśagāminī vidyutprārambhabhūṣaṇā
girimālā meghamālā iva mahītale babhrāma
4. The dark (entity), moving through the sky and adorned with the first flashes of lightning, roamed over the surface of the earth like a garland of clouds or a mountain range.
काष्ठं तृणोपलं भूतं खं वातमनलं जलम् ।
निर्विघ्नमविशत्सर्वं तन्तुर्मुक्ताफलं यथा ॥ ५ ॥
kāṣṭhaṃ tṛṇopalaṃ bhūtaṃ khaṃ vātamanalaṃ jalam ,
nirvighnamaviśatsarvaṃ tanturmuktāphalaṃ yathā 5
5. kāṣṭham tṛṇopalam bhūtam kham vātam analam jalam
nirvighnam aviśat sarvam tantuḥ muktāphalam yathā
5. tantuḥ muktāphalam yathā kāṣṭham tṛṇopalam bhūtam
kham vātam analam jalam sarvam nirvighnam aviśat
5. Wood, grass, stone, living beings (or elements), space, wind, fire, and water - it penetrated all of them without obstruction, just as a thread passes through a pearl.
मेरोरुपरि श्रृङ्गाणि लोकपालपुराणि च ।
दिग्व्योमोदररन्ध्राणि विजहार यथासुखम् ॥ ६ ॥
merorupari śrṛṅgāṇi lokapālapurāṇi ca ,
digvyomodararandhrāṇi vijahāra yathāsukham 6
6. meroḥ upari śṛṅgāṇi lokapālapurāṇi ca
digvyomodararandhrāṇi vijahāra yathāsukham
6. meroḥ śṛṅgāṇi upari lokapālapurāṇi ca
digvyomodararandhrāṇi yathāsukham vijahāra
6. It traveled as it pleased, above the peaks of Mount Meru, through the cities of the world-guardians (lokapālas), and through the hollow spaces within the vast expanse of the directions and the sky.
तिर्यग्भूतपिशाचाद्यैः सहनागामरासुरैः ।
विद्याधराप्सरःसिद्धैर्व्यवहारं चकार सा ॥ ७ ॥
tiryagbhūtapiśācādyaiḥ sahanāgāmarāsuraiḥ ,
vidyādharāpsaraḥsiddhairvyavahāraṃ cakāra sā 7
7. sā tiryagbhūtapīśācādyaiḥ sahanāgāmarāsuraiḥ
vidyādharāpsarassiddhaiḥ vyavahāram cakāra
7. sā tiryagbhūtapīśācādyaiḥ sahanāgāmarāsuraiḥ
vidyādharāpsarassiddhaiḥ vyavahāram cakāra
7. She interacted with animals, ghosts, goblins, and other such beings, along with Nāgas, celestials (amarāḥ), Asuras, Vidyādharas, Apsaras, and Siddhas.
यत्नेन तं च भर्तारमात्मज्ञानामृतं प्रति ।
बहुशो बोधयामास चूडाला न विवेद सः ॥ ८ ॥
yatnena taṃ ca bhartāramātmajñānāmṛtaṃ prati ,
bahuśo bodhayāmāsa cūḍālā na viveda saḥ 8
8. yatnena tam ca bhartāram ātmajñānāmṛtam prati
bahuśaḥ bodhayāmāsa cūḍālā na viveda saḥ
8. cūḍālā yatnena tam bhartāram ātmajñānāmṛtam prati bahuśaḥ bodhayāmāsa,
saḥ na viveda
8. Chūḍālā diligently enlightened her husband many times regarding the nectar of self-knowledge (ātmajñāna), but he did not understand it.
कलाविदग्धा मुग्धा च बालेयं गृहिणी मम ।
इत्येवं केवलं राजा स चूडालां विवेद ताम् ॥ ९ ॥
kalāvidagdhā mugdhā ca bāleyaṃ gṛhiṇī mama ,
ityevaṃ kevalaṃ rājā sa cūḍālāṃ viveda tām 9
9. kalāvidagdhā mugdhā ca bāleyam gṛhiṇī mama
iti evam kevalam rājā saḥ cūḍālām viveda tām
9. saḥ rājā cūḍālām tām "iyam bālā mama gṛhiṇī
kalāvidagdhā ca mugdhā ca" iti evam kevalam viveda
9. "This young woman, my wife, is skilled in arts and charming" - this is merely how the king understood Chūḍālā.
एतावतापि कालेन तामेवंगुणशालिनीम् ।
बालो विद्यामिव नृपश्चूडालां न विवेद सः ॥ १० ॥
etāvatāpi kālena tāmevaṃguṇaśālinīm ,
bālo vidyāmiva nṛpaścūḍālāṃ na viveda saḥ 10
10. etāvatā api kālena tām evaṃguṇaśālinīm
bālaḥ vidyām iva nṛpaḥ cūḍālām na viveda saḥ
10. etāvatā api kālena saḥ nṛpaḥ tām evaṃguṇaśālinīm cūḍālām,
bālaḥ vidyām iva,
na viveda
10. Even after such a long time, the king did not understand Chūḍālā, who possessed such excellent qualities, just as a child does not comprehend knowledge.
साप्यलब्धात्मविश्रान्तेस्तां सिद्धिश्रियमात्मनः ।
दर्शयामास नो राज्ञः शूद्रस्येव मखक्रियाम् ॥ ११ ॥
sāpyalabdhātmaviśrāntestāṃ siddhiśriyamātmanaḥ ,
darśayāmāsa no rājñaḥ śūdrasyeva makhakriyām 11
11. sā api alabdhātmanviśrānteḥ tām siddhiśriyam ātmanaḥ
darśayāmāsa no rājñaḥ śūdrasya iva makhakriyām
11. sā api,
alabdhātmanviśrānteḥ,
ātmanaḥ tām siddhiśriyam rājñaḥ no darśayāmāsa,
śūdrasya makhakriyām iva
11. Even she, not having achieved rest in the self (ātman), did not reveal the glory of her own spiritual attainment (siddhi) to the king, just as one would not show a sacrificial ritual (makha) to a śūdra.
श्रीराम उवाच ।
महत्याः सिद्धयोगिन्यास्तस्या अपि शिखिध्वजः ।
यत्नेन प्राप नो बोधं बुध्यतेऽन्यः कथं प्रभो ॥ १२ ॥
śrīrāma uvāca ,
mahatyāḥ siddhayoginyāstasyā api śikhidhvajaḥ ,
yatnena prāpa no bodhaṃ budhyate'nyaḥ kathaṃ prabho 12
12. śrīrāmaḥ uvāca mahatyāḥ siddhayoginyāḥ tasyāḥ api śikhidhvajaḥ
yatnena prāpa na bodham budhyate anyaḥ katham prabho
12. prabho śikhidhvajaḥ mahatyāḥ siddhayoginyāḥ tasyāḥ
api yatnena bodham na prāpa anyaḥ katham budhyate
12. Shri Rama said: O Lord, when King Shikhidhvaja, despite his earnest efforts, could not attain spiritual understanding (bodha) even from that great accomplished female yogi (siddhayoginī), how can anyone else achieve it?
श्रीवसिष्ठ उवाच ।
उपदेशक्रमो राम व्यवस्थामात्रपालनम् ।
ज्ञप्तेस्तु कारणं शुद्धा शिष्यप्रज्ञैव राघव ॥ १३ ॥
śrīvasiṣṭha uvāca ,
upadeśakramo rāma vyavasthāmātrapālanam ,
jñaptestu kāraṇaṃ śuddhā śiṣyaprajñaiva rāghava 13
13. śrīvasiṣṭhaḥ uvāca upadeśakramaḥ rāma vyavasthāmātrapālanam
jñapteḥ tu kāraṇam śuddhā śiṣyaprajñā eva rāghava
13. rāma rāghava upadeśakramaḥ vyavasthāmātrapālanam
tu jñapteḥ kāraṇam śuddhā śiṣyaprajñā eva
13. Shri Vasishtha said: O Rama, the method of instruction (upadeśa) is merely for maintaining a proper structure. But, O Raghava, the true cause of understanding (jñapti) is none other than the pure intellect (prajñā) of the student himself.
न श्रुतेन न पुण्येन ज्ञायते ज्ञेयमात्मनः ।
जानात्यात्मानमात्मैव सर्पः सर्पपदानि व ॥ १४ ॥
na śrutena na puṇyena jñāyate jñeyamātmanaḥ ,
jānātyātmānamātmaiva sarpaḥ sarpapadāni va 14
14. na śrutena na puṇyena jñāyate jñeyam ātmanaḥ
jānāti ātmānam ātmā eva sarpaḥ sarpapadāni va
14. ātmanaḥ jñeyam śrutena na puṇyena na jñāyate
sarpaḥ sarpapadāni va ātmā ātmānam eva jānāti
14. The ultimate reality to be known (jñeya), which is the self (ātman), is not understood through mere scriptural learning or by accumulating merit. The self (ātman) alone truly knows the self (ātman), just as a snake recognizes its own tracks.
श्रीराम उवाच ।
एवंस्थिते वाथ मुने कथमेतज्जगत्स्थितौ ।
क्रमो गुरूपदेशाख्यः स्वात्मज्ञानस्य कारणम् ॥ १५ ॥
śrīrāma uvāca ,
evaṃsthite vātha mune kathametajjagatsthitau ,
kramo gurūpadeśākhyaḥ svātmajñānasya kāraṇam 15
15. śrīrāmaḥ uvāca evam sthite vā atha mune katham etat
jagatsthitau kramaḥ guruupadeśaākhyaḥ svātmajñānasya kāraṇam
15. mune evam sthite vā atha etat guruupadeśaākhyaḥ
kramaḥ jagatsthitau svātmajñānasya kāraṇam katham
15. Shri Rama said: O Sage, if this is indeed the situation (that the self alone knows the self), then how can this process, known as the preceptor's (guru's) instruction (upadeśa), be considered the cause of self-knowledge (svātmajñāna) in this world?
श्रीवसिष्ठ उवाच ।
अत्यन्तकृपणः कश्चित्किराटो धनधान्यवान् ।
अस्ति विन्ध्याटवीकक्षे कुटुम्बी ब्राह्मणो यथा ॥ १६ ॥
śrīvasiṣṭha uvāca ,
atyantakṛpaṇaḥ kaścitkirāṭo dhanadhānyavān ,
asti vindhyāṭavīkakṣe kuṭumbī brāhmaṇo yathā 16
16. śrīvasiṣṭhaḥ uvāca .
atyantakṛpaṇaḥ kaścit kirāṭaḥ dhanadhānyavān .
asti vindhyāṭavīkakṣe kuṭumbī brāhmaṇaḥ yathā .
16. śrīvasiṣṭhaḥ uvāca.
vindhyāṭavīkakṣe kaścit atyantakṛpaṇaḥ dhanadhānyavān kuṭumbī kirāṭaḥ brāhmaṇaḥ yathā asti.
16. Śrī Vasiṣṭha said: In a region of the Vindhya forest, there was a certain extremely miserly Kirāta, a householder wealthy with money and grain, just like a Brahmin.
तस्यैकदा निपतिता गच्छतो विन्ध्यजङ्गले ।
एका वराटिका राम तृणजालकसंवृते ॥ १७ ॥
tasyaikadā nipatitā gacchato vindhyajaṅgale ,
ekā varāṭikā rāma tṛṇajālakasaṃvṛte 17
17. tasya ekadā nipatitā gacchataḥ vindhyajaṅgale .
ekā varāṭikā rāma tṛṇajālakasaṃvṛte .
17. rāma,
ekadā gacchataḥ tasya vindhyajaṅgale tṛṇajālakasaṃvṛte ekā varāṭikā nipatitā.
17. O Rāma, one day, as he was traveling in the Vindhya jungle, a single cowrie shell fell from him into a spot covered by a network of grass.
कार्पण्यात्स प्रयत्नेन सर्वं तृणतुषादिकम् ।
कपर्दकार्थमभितो दुधाव दिवसत्रयम् ॥ १८ ॥
kārpaṇyātsa prayatnena sarvaṃ tṛṇatuṣādikam ,
kapardakārthamabhito dudhāva divasatrayam 18
18. kārpaṇyāt saḥ prayatnena sarvaṃ tṛṇatuṣādikam .
kapardakārtham abhitaḥ dudhāva divasatrayam .
18. kārpaṇyāt saḥ prayatnena kapardakārtham abhitaḥ sarvaṃ tṛṇatuṣādikam divasatrayam dudhāva.
18. Out of miserliness, he diligently sifted through all the grass, husks, and similar debris all around for three days, just for that one cowrie shell.
कपर्दकाः स्युर्भवता चत्वारोऽष्टौ च कालतः ।
ततः शतं सहस्रं च सहस्रे चेति चेतसा ॥ १९ ॥
kapardakāḥ syurbhavatā catvāro'ṣṭau ca kālataḥ ,
tataḥ śataṃ sahasraṃ ca sahasre ceti cetasā 19
19. kapardakāḥ syuḥ bhavatā catvāraḥ aṣṭau ca kālataḥ .
tataḥ śatam sahasram ca sahasre ca iti cetasā .
19. cetasā iti: kālataḥ bhavatā kapardakāḥ catvāraḥ ca aṣṭau ca syuḥ.
tataḥ śatam ca sahasram ca sahasre ca.
19. With his mind, he imagined: 'By multiplication, these cowrie shells would become four, then eight, in time. After that, a hundred, a thousand, and even two thousand.'
कलयञ्जङ्गले दीनो रात्रिंदिवमतन्द्रितः ।
जनहाससहस्राणि बुबुधे न परं तु सः ॥ २० ॥
kalayañjaṅgale dīno rātriṃdivamatandritaḥ ,
janahāsasahasrāṇi bubudhe na paraṃ tu saḥ 20
20. kalayan jaṅgale dīnaḥ rātriṃdivam atandritaḥ
janahāsasahastrāṇi bubudhe na param tu saḥ
20. saḥ dīnaḥ atandritaḥ jaṅgale rātriṃdivam
kalayan janahāsasahastrāṇi na bubudhe param tu
20. He, miserable and tireless, spent day and night toiling in the jungle. He did not perceive the thousands of mocking laughs of people, but he persevered.
ततो दिनत्रयस्यान्ते तेन तस्माच्च जङ्गलात् ।
पूर्णेन्दुबिम्बप्रतिमो लब्धश्चिन्तामणिर्महान् ॥ २१ ॥
tato dinatrayasyānte tena tasmācca jaṅgalāt ,
pūrṇendubimbapratimo labdhaścintāmaṇirmahān 21
21. tataḥ dinatrayasya ante tena tasmāt ca jaṅgalāt
pūrṇendubimbapratimaḥ labdhaḥ cintāmaṇiḥ mahān
21. tataḥ dinatrayasya ante tena ca tasmāt jaṅgalāt
pūrṇendubimbapratimaḥ mahān cintāmaṇiḥ labdhaḥ
21. Then, at the end of three days, he obtained from that jungle a great wish-fulfilling jewel (cintāmaṇi), which resembled the orb of the full moon.
तं प्राप्य तुष्टहृदयः समागम्य गृहं सुखम् ।
प्राप्ताखिलजगद्भूतिः शान्तसर्वतया स्थितः ॥ २२ ॥
taṃ prāpya tuṣṭahṛdayaḥ samāgamya gṛhaṃ sukham ,
prāptākhilajagadbhūtiḥ śāntasarvatayā sthitaḥ 22
22. tam prāpya tuṣṭahṛdayaḥ samāgamya gṛham sukham
prāptākhilajagadbhūtiḥ śāntasarvatayā sthitaḥ
22. tam prāpya tuṣṭahṛdayaḥ sukham gṛham samāgamya
prāptākhilajagadbhūtiḥ śāntasarvatayā sthitaḥ
22. Having obtained that [jewel], he returned home happily, his heart contented. Having attained all the world's prosperity, he remained in a state of complete tranquility.
एवं यथा किराटेन कपर्दान्वेषणेन तत् ।
रत्नं लब्धं जगन्मूल्यमहोरात्रमखेदिना ॥ २३ ॥
evaṃ yathā kirāṭena kapardānveṣaṇena tat ,
ratnaṃ labdhaṃ jaganmūlyamahorātramakhedinā 23
23. evam yathā kirāṭena kapardānveṣaṇena tat
ratnam labdham jaganmūlyam ahorātram akhedinā
23. evam yathā akhedinā kirāṭena kapardānveṣaṇena
ahorātram tat jaganmūlyam ratnam labdham
23. Thus, just as that world-valuable gem was obtained by a tireless hunter who searched day and night, driven by the quest for mere cowries (kaparda).
तथा श्रुतोपदेशेन स्वात्मज्ञानमवाप्यते ।
अन्यदन्विष्यते चान्यल्लभ्यते हि गुरुक्रमात् ॥ २४ ॥
tathā śrutopadeśena svātmajñānamavāpyate ,
anyadanviṣyate cānyallabhyate hi gurukramāt 24
24. tathā śrutopadeśena svātmajñānam avāpyate
anyat anviṣyate ca anyat labhyate hi gurukramāt
24. tathā śrutopadeśena svātmajñānam avāpyate hi
gurukramāt anyat anviṣyate ca anyat labhyate
24. Thus, knowledge of one's own self (ātman) is attained through instruction that has been heard. Indeed, one thing is sought, and yet something else (a deeper truth) is obtained through the tradition of a guru (guru).
ब्रह्म सर्वेन्द्रियातीतं श्रुतादीन्द्रियसंविदः ।
तेनोपदेशादनघ नात्मतत्त्वमवाप्यते ॥ २५ ॥
brahma sarvendriyātītaṃ śrutādīndriyasaṃvidaḥ ,
tenopadeśādanagha nātmatattvamavāpyate 25
25. brahma sarvendriyātītam śrutādīndriyasaṃvidaḥ
tena upadeśāt anagha na ātmatattvam avāpyate
25. anagha,
brahma sarvendriyātītam śrutādīndriyasaṃvidaḥ tena upadeśāt ātmatattvam na avāpyate
25. Brahman (brahman) is beyond all senses. Therefore, O pure one, the reality of the self (ātman) is not attained through instruction based on sensory perceptions, even those beginning with hearing.
गुरूपदेशं च विना नात्मतत्त्वागमो भवेत् ।
केन चिन्तामणिर्लब्धः कपर्दान्वेषणं विना ॥ २६ ॥
gurūpadeśaṃ ca vinā nātmatattvāgamo bhavet ,
kena cintāmaṇirlabdhaḥ kapardānveṣaṇaṃ vinā 26
26. gurūpadeśam ca vinā na ātmatattvāgamaḥ bhavet
kena cintāmaṇiḥ labdhaḥ kapardānveṣaṇam vinā
26. ca gurūpadeśam vinā ātmatattvāgamaḥ na bhavet
kapardānveṣaṇam vinā kena cintāmaṇiḥ labdhaḥ?
26. And without the instruction of a guru (guru), there would be no attainment of the reality of the self (ātman). By whom, indeed, was the wish-fulfilling gem (cintāmaṇi) obtained without (even) searching for cowries?
तत्त्वस्यास्य महार्थस्य गुरूपकथनं गतम् ।
अकारणं कारणतां मणेरिव कपर्दकः ॥ २७ ॥
tattvasyāsya mahārthasya gurūpakathanaṃ gatam ,
akāraṇaṃ kāraṇatāṃ maṇeriva kapardakaḥ 27
27. tattvasya asya mahārthasya gurūpakathanam
gatam akāraṇam kāraṇatām maṇeḥ iva kapardakaḥ
27. asya mahārthasya tattvasya gurūpakathanam
gatam kapardakaḥ maṇeḥ kāraṇatām iva akāraṇam
27. For this profound reality (tattva), the guru's (guru) exposition has become the means. (Any other means is like) a cowrie (kapardaka), which is not the cause of a jewel's (maṇi) efficacy.
पश्य राघव मायेयं मोहिनी महतामपि ।
अन्यदन्विष्यते यत्नादन्यदासाद्यते फलम् ॥ २८ ॥
paśya rāghava māyeyaṃ mohinī mahatāmapi ,
anyadanviṣyate yatnādanyadāsādyate phalam 28
28. paśya rāghava māyā iyam mohinī mahatām api
anyat anviṣyate yatnāt anyat āsādyate phalam
28. rāghava paśya,
iyam māyā mahatām api mohinī.
yatnāt anyat anviṣyate,
anyat phalam āsādyate.
28. Behold, O Rāghava, this illusion (māyā) is captivating even to the great. With effort, one thing is sought, yet another result is obtained.
अन्यत्करोति पुरुषः फलमन्यदेव प्राप्नोति यत्र्त्रिषु जगत्स्ववलोक्यते च ।
तस्मादनन्तरभवस्य जगद्भ्रमस्य श्रेयोऽतिवाहनमसङ्गमनिच्छयैव ॥ २९ ॥
anyatkaroti puruṣaḥ phalamanyadeva prāpnoti yatrtriṣu jagatsvavalokyate ca ,
tasmādanantarabhavasya jagadbhramasya śreyo'tivāhanamasaṅgamanicchayaiva 29
29. anyat karoti puruṣaḥ phalam anyat eva
prāpnoti yat triṣu jagatsu avalokyate ca
tasmāt anantarabhavasya jagat bhramasya
śreyaḥ ativāhanam asaṅgam anicchayā eva
29. puruṣaḥ anyat karoti,
anyat eva phalam prāpnoti,
yat ca triṣu jagatsu avalokyate.
tasmāt anantarabhavasya jagat bhramasya ativāhanam (eva) asaṅgam anicchayā eva śreyaḥ.
29. A person does one thing, but obtains an entirely different result, a phenomenon which is observed in all three worlds. Therefore, the highest good (śreyaḥ) for the continuous emergence of this worldly illusion (jagadbhrama) is its transcendence (ativāhanam) through non-attachment (asaṅga) and indeed by renunciation of desire (anicchā).

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 (current chapter) 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