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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-90

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शिखिध्वज उवाच ।
मणिसाधकविन्ध्येभबन्धनाद्यमरात्मज ।
सूचितं यत्कथाजालं पुनर्मे प्रकटीकुरु ॥ १ ॥
śikhidhvaja uvāca ,
maṇisādhakavindhyebhabandhanādyamarātmaja ,
sūcitaṃ yatkathājālaṃ punarme prakaṭīkuru 1
1. śikhidhvajaḥ uvāca maṇisādhakavindhyebhabandhanāt
amarātmaja sūcitam yat kathājālam punaḥ me prakaṭīkuru
1. śikhidhvajaḥ uvāca amarātmaja maṇisādhakavindhyebhabandhanāt
yat kathājālam sūcitam punaḥ me prakaṭīkuru
1. Śikhidhvaja said: "O son of an immortal, please clarify for me again that series of narratives which was indicated concerning the bondage of Maṇisādhaka, Vindhya, and the elephant."
चूडालोवाच ।
वाक्यार्थदृष्टेर्निष्पत्त्या हृद्गृहे चित्तभित्तिषु ।
शृणु स्वयं कथां चित्रां चित्रमुन्मीलयामि ते ॥ २ ॥
cūḍālovāca ,
vākyārthadṛṣṭerniṣpattyā hṛdgṛhe cittabhittiṣu ,
śṛṇu svayaṃ kathāṃ citrāṃ citramunmīlayāmi te 2
2. cūḍālā uvāca vākyārthadṛṣṭeḥ niṣpattyā hṛdgṛhe
cittabhittiṣu śṛṇu svayam kathām citrām citram unmīlayāmi te
2. cūḍālā uvāca svayam kathām citrām śṛṇu vākyārthadṛṣṭeḥ
niṣpattyā hṛdgṛhe cittabhittiṣu te citram unmīlayāmi
2. Cūḍālā said: "Listen to this wondrous story yourself. Through the clear understanding of the meaning of these words, I will unveil a vivid picture for you within the heart's abode, upon the walls of your mind (citta)."
योऽसौ शास्त्रार्थकुशलस्तत्त्वज्ञाने त्वपण्डितः ।
रत्नसंसाधकः प्रोक्तः स त्वमेव महीपते ॥ ३ ॥
yo'sau śāstrārthakuśalastattvajñāne tvapaṇḍitaḥ ,
ratnasaṃsādhakaḥ proktaḥ sa tvameva mahīpate 3
3. yaḥ asau śāstrārthakuśalaḥ tattvajñāne tu apaṇḍitaḥ
ratnasaṃsādhakaḥ proktaḥ saḥ tvam eva mahīpate
3. mahīpate tvam eva saḥ yaḥ asau śāstrārthakuśalaḥ
tu tattvajñāne apaṇḍitaḥ ratnasaṃsādhakaḥ proktaḥ
3. O King, you are indeed that person who is proficient in the meaning of the scriptures but unlearned in the knowledge of ultimate reality; such a one is said to be merely a gatherer of jewels.
तज्ज्ञो भवसि शास्त्रेषु रविर्मेरुतटेष्विव ।
तत्त्वज्ञाने तु विश्रान्तो न त्वं दृषदिवाम्भसि ॥ ४ ॥
tajjño bhavasi śāstreṣu ravirmerutaṭeṣviva ,
tattvajñāne tu viśrānto na tvaṃ dṛṣadivāmbhasi 4
4. tatjñaḥ bhavasi śāstreṣu raviḥ merutaṭeṣu iva
tattvajñāne tu viśrāntaḥ na tvam dṛṣadi iva ambhasi
4. tvam śāstreṣu tatjñaḥ bhavasi raviḥ merutaṭeṣu iva
tu tattvajñāne tvam na viśrāntaḥ dṛṣadi iva ambhasi
4. You are indeed knowledgeable in the scriptures, shining like the sun upon the slopes of Mount Meru. However, in the knowledge of ultimate reality, you are not deeply absorbed, unlike a rock that fully submerges in water.
विद्धि चिन्तामणिं साधो सर्वत्यागमकृत्रिमम् ।
तमन्तं सर्वदुःखानां त्वं साधयसि शुद्धधीः ॥ ५ ॥
viddhi cintāmaṇiṃ sādho sarvatyāgamakṛtrimam ,
tamantaṃ sarvaduḥkhānāṃ tvaṃ sādhayasi śuddhadhīḥ 5
5. viddhi cintāmaṇim sādho sarvatyāgam akṛtrimam tam
antam sarvaduḥkhānām tvam sādhayasi śuddhadhīḥ
5. sādho viddhi akṛtrimam sarvatyāgam cintāmaṇim tvam
śuddhadhīḥ tam antam sarvaduḥkhānām sādhayasi
5. O wise one, understand that genuine, complete renunciation is the wish-fulfilling gem (Cintāmaṇi). You, with your pure intellect, attain that ultimate end of all sufferings.
सर्वत्यागेन शुद्धेन सर्वमासाद्यतेऽनघ ।
सर्वत्यागो हि साम्राज्यं किं चिन्तामणितो भवेत् ॥ ६ ॥
sarvatyāgena śuddhena sarvamāsādyate'nagha ,
sarvatyāgo hi sāmrājyaṃ kiṃ cintāmaṇito bhavet 6
6. sarvatyāgena śuddhena sarvam āsādyate anagha
sarvatyāgaḥ hi sāmrājyam kim cintāmaṇitaḥ bhavet
6. anagha śuddhena sarvatyāgena sarvam āsādyate hi
sarvatyāgaḥ sāmrājyam kim cintāmaṇitaḥ bhavet
6. O faultless one, through pure, complete renunciation, everything is attained. Indeed, complete renunciation itself is universal sovereignty. What more could possibly be gained from a wish-fulfilling gem (Cintāmaṇi)?
सिद्धः सर्वपरित्यागः साधो संसाध्यतस्तव ।
खर्वीकृतजगद्भूतिर्विद्यास्वात्मोदयस्तथा ॥ ७ ॥
siddhaḥ sarvaparityāgaḥ sādho saṃsādhyatastava ,
kharvīkṛtajagadbhūtirvidyāsvātmodayastathā 7
7. siddhaḥ sarvaparityāgaḥ sādho saṃsādhyataḥ tava
kharvīkṛtajagadbhūtiḥ vidyāsvātmodayaḥ tathā
7. sādho tava sarvaparityāgaḥ siddhaḥ tathā
vidyāsvātmodayaḥ kharvīkṛtajagadbhūtiḥ
7. O virtuous one, the complete renunciation of everything has been accomplished by you. Similarly, the manifestation of the knowledge of your own self (ātman) has diminished all worldly grandeur.
संत्यक्तं भवता राज्यं सदारधनबान्धवम् ।
ब्रह्मणेव जगत्सर्गव्यापारः स्वनिशागमे ॥ ८ ॥
saṃtyaktaṃ bhavatā rājyaṃ sadāradhanabāndhavam ,
brahmaṇeva jagatsargavyāpāraḥ svaniśāgame 8
8. saṃtyaktam bhavatā rājyam sadāradhanabāndhavam
brahmaṇā iva jagatsargavyāpāraḥ svaniśāgame
8. bhavatā sadāradhanabāndhavam rājyam saṃtyaktam
brahmaṇā iva svaniśāgame jagatsargavyāpāraḥ
8. You have completely abandoned your kingdom, along with your wife, wealth, and relatives, just as Brahmā abandons the activity of world-creation at the arrival of his own night (of dissolution).
स्वदेशस्यातिदूरस्थमागतोऽसि ममाश्रमम् ।
भुवोऽन्तमिव विश्रान्त्यै वैनतेयः सकच्छपः ॥ ९ ॥
svadeśasyātidūrasthamāgato'si mamāśramam ,
bhuvo'ntamiva viśrāntyai vainateyaḥ sakacchapaḥ 9
9. svadeśasya atidūrastham āgataḥ asi mama āśramam
bhuvaḥ antam iva viśrāntyai vainateyaḥ sakacchapaḥ
9. tvam svadeśasya atidūrastham mama āśramam āgataḥ asi
sakacchapaḥ vainateyaḥ bhuvaḥ antam iva viśrāntyai
9. You have come to my hermitage, which is extremely far from your own country, just as Vainateya (Garuḍa), carrying a tortoise, came to the edge of the earth for rest.
केवलं सर्वसंत्यागे शेषिताहंमतिस्त्वया ।
मृष्टाखिलकलङ्केन स्वसत्तेवानिलेन खे ॥ १० ॥
kevalaṃ sarvasaṃtyāge śeṣitāhaṃmatistvayā ,
mṛṣṭākhilakalaṅkena svasattevānilena khe 10
10. kevalam sarvasaṃtyāge śeṣitā ahaṃmatiḥ tvayā
mṛṣṭākhilakalaṅkena svasattā iva anilena khe
10. tvayā kevalam sarvasaṃtyāge ahaṃmatiḥ śeṣitā
mṛṣṭākhilakalaṅkena anilena khe svasattā iva
10. In the complete renunciation of everything, only the sense of 'I' (ahaṃmati) has been left by you, like one's own inherent being (svasattā) in the sky when all impurities have been swept away by the wind.
मनोमात्रे हृदस्त्यक्ते जगदायाति पूर्णताम् ।
त्यागात्यागविकल्पैस्त्वं खमम्भोदैरिवावृतः ॥ ११ ॥
manomātre hṛdastyakte jagadāyāti pūrṇatām ,
tyāgātyāgavikalpaistvaṃ khamambhodairivāvṛtaḥ 11
11. manomātre hṛdaḥ tyakte jagat āyāti pūrṇatām
tyāgātyāgavikalpaiḥ tvam kham ambhodaiḥ iva āvṛtaḥ
11. hṛdaḥ manomātre tyakte jagat pūrṇatām āyāti.
tvam tyāgātyāgavikalpaiḥ ambhodaiḥ iva kham āvṛtaḥ.
11. When the mere mind (manas) is abandoned from the heart, the world attains its full reality. You are veiled by the vacillations between renunciation and non-renunciation, just as the sky is covered by clouds.
नायं स परमानन्दः सर्वत्यागो महोदयः ।
कोऽप्युच्चैरन्य एवासौ चिरसाध्यो महानिति ॥ १२ ॥
nāyaṃ sa paramānandaḥ sarvatyāgo mahodayaḥ ,
ko'pyuccairanya evāsau cirasādhyo mahāniti 12
12. na ayam sa paramānandaḥ sarvatyāgaḥ mahodayaḥ kaḥ
api uccaiḥ anyaḥ eva asau cirasādhyaḥ mahān iti
12. ayam sa paramānandaḥ sarvatyāgaḥ mahodayaḥ na.
asau kaḥ api uccaiḥ anyaḥ eva cirasādhyaḥ mahān iti.
12. This (state of being caught in vacillations) is not that supreme bliss (paramānanda) that consists of total renunciation (sarvatyāga) or great elevation (mahodaya). Rather, that (supreme bliss) is something entirely different, truly profound, great, and achievable only after a long period, so it is said.
चिन्तयेति गते वृद्धिं संकल्पग्रहणे शनैः ।
वात्ययेव वनस्पन्दे त्यागः प्रोड्डीय ते गतः ॥ १३ ॥
cintayeti gate vṛddhiṃ saṃkalpagrahaṇe śanaiḥ ,
vātyayeva vanaspande tyāgaḥ proḍḍīya te gataḥ 13
13. cintaya iti gate vṛddhim saṃkalpagrahaṇe śanaiḥ
vātyayā iva vanaspande tyāgaḥ proḍḍīya te gataḥ
13. iti cintaya.
saṃkalpagrahaṇe vṛddhim śanaiḥ gate.
te tyāgaḥ vātyayā iva vanaspande proḍḍīya gataḥ.
13. Reflect on this: as the tendency to grasp at resolutions (saṃkalpa) slowly increases, your renunciation (tyāga) has vanished from you, just as (the tranquility of a forest is swept away) by a storm amidst its surging movements.
त्यागिता स्यात्कुतस्तस्य चिन्तामप्यावृणोति यः ।
पवनस्पन्दयुक्तस्य निःस्पन्दत्वं कुतस्तरोः ॥ १४ ॥
tyāgitā syātkutastasya cintāmapyāvṛṇoti yaḥ ,
pavanaspandayuktasya niḥspandatvaṃ kutastaroḥ 14
14. tyāgitā syāt kutaḥ tasya cintām api āvṛṇoti yaḥ
pavanasapandayuktasya niḥspandatvam kutaḥ taroḥ
14. yaḥ cintām api āvṛṇoti tasya tyāgitā kutaḥ syāt?
pavanasapandayuktasya taroḥ niḥspandatvam kutaḥ syāt?
14. How could the state of renunciation (tyāgitā) exist for one who conceals even (their own) thought? From where would a tree, endowed with the movement of the wind, find stillness?
चिन्तैव चित्तमित्याहुः संकल्पेतरनामकम् ।
तस्यामेव स्फुरन्त्यां तु चित्तं त्यक्तं कथं भवेत् ॥ १५ ॥
cintaiva cittamityāhuḥ saṃkalpetaranāmakam ,
tasyāmeva sphurantyāṃ tu cittaṃ tyaktaṃ kathaṃ bhavet 15
15. cintā eva cittam iti āhuḥ saṅkalpa-itara-nāmakam
tasyām eva sphurantyām tu cittam tyaktam katham bhavet
15. cintā eva cittam iti āhuḥ saṅkalpa-itara-nāmakam tu
tasyām eva sphurantyām cittam tyaktam katham bhavet
15. Indeed, thought itself is said to be the mind, which is also designated as 'that which is distinct from resolve (saṅkalpa)'. But when that very [thought] is actively manifesting, how can the mind be abandoned?
संकल्पग्रहणेनान्तस्त्यागः प्रोड्डीय ते गतः ।
शब्दसंश्रवणेनाङ्ग यथा ग्रामविहंगमः ॥ १७ ॥
saṃkalpagrahaṇenāntastyāgaḥ proḍḍīya te gataḥ ,
śabdasaṃśravaṇenāṅga yathā grāmavihaṃgamaḥ 17
17. saṅkalpa-grahaṇena antaḥ tyāgaḥ pra-uḍḍīya te gataḥ
śabda-saṃśravaṇena aṅga yathā grāma-vihaṅgamaḥ
17. aṅga saṅkalpa-grahaṇena antaḥ tyāgaḥ pra-uḍḍīya te
gataḥ yathā grāma-vihaṅgamaḥ śabda-saṃśravaṇena
17. My friend, your inner renunciation (tyāga) has flown away due to the grasping of resolve (saṅkalpa), just as a village bird [flies away] upon hearing a sound.
निश्चिन्तत्वं परं सर्वं त्याग आदाय ते गतः ।
आमन्त्र्यापूजितो जन्तुः स दुःखं न करोति किम् ॥ १८ ॥
niścintatvaṃ paraṃ sarvaṃ tyāga ādāya te gataḥ ,
āmantryāpūjito jantuḥ sa duḥkhaṃ na karoti kim 18
18. niś-cintatvam param sarvam tyāgaḥ ādāya te gataḥ
āmantrya apūjitaḥ jantuḥ saḥ duḥkham na karoti kim
18. param sarvam niś-cintatvam ādāya tyāgaḥ te gataḥ
āmantrya apūjitaḥ jantuḥ saḥ duḥkham na karoti kim
18. Supreme and complete freedom from thought (niścintatvam) [is attained]. Having embraced this, renunciation (tyāga) comes to you. Does not a guest, invited but left unhonored, cause distress?
सर्वत्यागमणावेवं गते कमललोचन ।
तपःकाचमणिर्दृष्टस्त्वया संकल्पचक्षुषा ॥ १९ ॥
sarvatyāgamaṇāvevaṃ gate kamalalocana ,
tapaḥkācamaṇirdṛṣṭastvayā saṃkalpacakṣuṣā 19
19. sarva-tyāgam aṇau evam gate kamala-locana
tapas-kāca-maṇiḥ dṛṣṭaḥ tvayā saṅkalpa-cakṣuṣā
19. kamala-locana sarva-tyāgam aṇau evam gate,
tvayā saṅkalpa-cakṣuṣā tapas-kāca-maṇiḥ dṛṣṭaḥ
19. O lotus-eyed one, when total renunciation (tyāga) has thus become miniscule, you have seen a mere gem of glass-like austerity (tapas) through the eye of resolve (saṅkalpa).
त्वया तस्मिंस्तपस्येव दुःखे दृष्टिभ्रमोदिते ।
ग्राह्यैकभावना बद्धा जलेन्दौ शशिनो यथा ॥ २० ॥
tvayā tasmiṃstapasyeva duḥkhe dṛṣṭibhramodite ,
grāhyaikabhāvanā baddhā jalendau śaśino yathā 20
20. tvayā tasmin tapasi eva duḥkhe dṛṣṭibhraṃodite
grāhyaikabhāvanā baddhā jalendau śaśinaḥ yathā
20. tvayā dṛṣṭibhraṃodite duḥkhe tasmin tapasi eva
grāhyaikabhāvanā baddhā yathā śaśinaḥ jalendau
20. Just as the moon's (śaśin) reflection is fixated upon in water (jalendau), so too, by you, a singular conception of what is to be apprehended (grāhya) has become fixed in that suffering (duḥkha) which has arisen from delusive perception, even within this spiritual practice (tapas).
अवासनमनासक्त्या कृतानन्ता सवासना ।
आद्यन्तमध्यविषमा दुःखायैव तपःक्रिया ॥ २१ ॥
avāsanamanāsaktyā kṛtānantā savāsanā ,
ādyantamadhyaviṣamā duḥkhāyaiva tapaḥkriyā 21
21. avāsanam anāsaktyā kṛtā anantā savāsanā
ādyantamadhyaviṣamā duḥkhāya eva tapaḥkriyā
21. tapaḥkriyā anāsaktyā kṛtā avāsanam anantā
savāsanā ādyantamadhyaviṣamā duḥkhāya eva
21. The act of spiritual practice (tapas), when performed with non-attachment (anāsakti), is rendered boundless (anantā) and free from latent impressions (vāsanās) (avāsanam). Conversely, if it involves latent impressions (vāsanās) (savāsanā), this spiritual practice (tapaḥkriyā) is difficult (viṣamā) in its beginning, middle, and end, leading only to suffering (duḥkha).
अमितानन्दमुत्सृज्य सुसाध्यं यः प्रवर्तते ।
मिते वस्तुनि दुःसाध्ये स्वात्महा स शठः स्मृतः ॥ २२ ॥
amitānandamutsṛjya susādhyaṃ yaḥ pravartate ,
mite vastuni duḥsādhye svātmahā sa śaṭhaḥ smṛtaḥ 22
22. amitānandam utsṛjya susādhyam yaḥ pravartate mite
vastuni duḥsādhye svātmahā saḥ śaṭhaḥ smṛtaḥ
22. yaḥ susādhyam amitānandam utsṛjya duḥsādhye mite vastuni pravartate,
saḥ svātmahā śaṭhaḥ smṛtaḥ
22. Whoever, abandoning immeasurable (amita) joy (ānanda) that is easily attainable, engages in a limited (mita) object (vastu) that is difficult to achieve, that person is remembered as a self-destroyer (ātmahan) and a rogue (śaṭha).
सर्वत्यागं समारभ्य न चैष साधितस्त्वया ।
तथा दुःखैकताज्ञानबद्धेन वनसद्मनि ॥ २३ ॥
sarvatyāgaṃ samārabhya na caiṣa sādhitastvayā ,
tathā duḥkhaikatājñānabaddhena vanasadmani 23
23. sarvatyāgam samārabhya na ca eṣaḥ sādhitaḥ
tvayā tathā duḥkhaikatājñānabaddhena vanasadmani
23. tvayā sarvatyāgam samārabhya eṣaḥ na ca sādhitaḥ.
tathā duḥkhaikatājñānabaddhena vanasadmani
23. And though you undertook complete renunciation (sarvatyāga), this (goal) was not accomplished by you, because you remained bound by the understanding (jñāna) of identifying with suffering (duḥkha) in your forest dwelling (vanasadman).
राज्यबन्धाद्विनिष्क्रम्य प्रसरदुःखपूरितात् ।
वनवासाभिधैः साधो बद्धोऽसि दृष्टबन्धनैः ॥ २४ ॥
rājyabandhādviniṣkramya prasaraduḥkhapūritāt ,
vanavāsābhidhaiḥ sādho baddho'si dṛṣṭabandhanaiḥ 24
24. rājyabandhāt viniṣkramya prasaraduḥkhapūritāt
vanavāsābhidhaiḥ sādho baddhaḥ asi dṛṣṭabandhanaiḥ
24. sādho prasaraduḥkhapūritāt rājyabandhāt viniṣkramya
vanavāsābhidhaiḥ dṛṣṭabandhanaiḥ baddhaḥ asi
24. O virtuous one (sādho), having escaped from the bondage of kingship, which was filled with pervasive suffering, you are now bound by visible fetters named "forest dwelling".
द्विगुणा एव ते चिन्ताः शीतवातातपादयः ।
बन्धनादधिकं मन्ये वनवासमजानताम् ॥ २५ ॥
dviguṇā eva te cintāḥ śītavātātapādayaḥ ,
bandhanādadhikaṃ manye vanavāsamajānatām 25
25. dviguṇāḥ eva te cintāḥ śītavātātapādayaḥ
bandhanāt adhikam manye vanavāsam ajānatām
25. te śītavātātapādayaḥ cintāḥ dviguṇāḥ eva
ajānatām vanavāsam bandhanāt adhikam manye
25. Indeed, your worries – such as cold, wind, and heat – are twice as burdensome. I consider the forest dwelling (vanavāsa) to be a greater hardship than actual imprisonment for those who are ignorant of its true nature.
चिन्तामणिर्मया प्राप्त इत्यलं बुद्धवानसि ।
न लब्धवान्भवान्साधो स्फटिकस्यापि खण्डिकाम् ॥ २६ ॥
cintāmaṇirmayā prāpta ityalaṃ buddhavānasi ,
na labdhavānbhavānsādho sphaṭikasyāpi khaṇḍikām 26
26. cintāmaṇiḥ mayā prāptaḥ iti alam buddhavān asi na
labdhavān bhavān sādho sphaṭikasya api khaṇḍikām
26. sādho mayā cintāmaṇiḥ prāptaḥ iti alam buddhavān
asi bhavān sphaṭikasya khaṇḍikām api na labdhavān
26. "A wish-fulfilling jewel (cintāmaṇi) has been obtained by me" – you have sufficiently understood this. However, O virtuous one (sādho), you have not gained even a fragment of crystal.
इत्येतदङ्ग मणियत्नकथासमानं सम्यङ्मया प्रकथितं तव पद्मनेत्र ।
तद्बोध्यमेवममलं स्वयमेव बुद्ध्वा यद्वेत्सि तत्परिणतिं नय चित्तकोशे ॥ २७ ॥
ityetadaṅga maṇiyatnakathāsamānaṃ samyaṅmayā prakathitaṃ tava padmanetra ,
tadbodhyamevamamalaṃ svayameva buddhvā yadvetsi tatpariṇatiṃ naya cittakośe 27
27. iti etat aṅga maṇiyatnakathāsamānam samyak
mayā prakathitam tava padmanetra tat
bodhyam evam amalam svayam eva buddhvā
yat vetsi tat pariṇatim naya cittakośe
27. aṅga padmanetra mayā tava maṇiyatnakathāsamānam
etat samyak prakathitam iti (asti) tat
evam amalam (tvayā) svayam eva buddhvā
bodhyam yat vetsi tat cittakośe pariṇatim naya
27. O dear one (aṅga), this narrative, comparable to the tale of a jewel's quest, which I have recounted properly to you, O lotus-eyed one (padmanetra), is to be understood in this clear manner. Having comprehended it yourself, whatever you grasp, bring that to maturity within the repository of your mind.

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 (current chapter) 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