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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-14

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भुशुण्ड उवाच ।
तस्य शक्रस्य कुलजः कश्चिदासीत्सुराधिपः ।
तत्रोत्तमगुणः श्रीमान्पाश्चात्या यस्य सा तनुः ॥ १ ॥
bhuśuṇḍa uvāca ,
tasya śakrasya kulajaḥ kaścidāsītsurādhipaḥ ,
tatrottamaguṇaḥ śrīmānpāścātyā yasya sā tanuḥ 1
1. Bhuśuṇḍa uvāca tasya śakrasya kulajaḥ kaścit āsīt surādhipaḥ
tatra uttama-guṇaḥ śrīmān pāścātyā yasya sā tanuḥ
1. Bhuśuṇḍa uvāca.
tasya śakrasya kulajaḥ kaścit surādhipaḥ āsīt.
tatra uttama-guṇaḥ śrīmān yasya sā tanuḥ pāścātyā.
1. Bhuśuṇḍa spoke: There was a certain lord of gods, born in the lineage of that Indra (Śakra). He possessed excellent qualities and was illustrious, and his body (tanu) was western.
अथेन्द्रकुलपुत्रस्य तस्य तत्र बभूव ह ।
प्रतिभाज्ञानसंप्राप्तिर्बृहस्पतिगिरोदिता ॥ २ ॥
athendrakulaputrasya tasya tatra babhūva ha ,
pratibhājñānasaṃprāptirbṛhaspatigiroditā 2
2. atha indra-kulaputrasya tasya tatra babhūva ha
pratibhā-jñāna-samprāptiḥ bṛhaspati-girā uditā
2. atha tasya indra-kulaputrasya tatra bṛhaspati-girā
uditā pratibhā-jñāna-samprāptiḥ babhūva ha
2. Then, for that son of Indra's lineage, the attainment of intuitive knowledge, inspired by Bṛhaspati's words, indeed occurred there.
ततो विदितवेद्योऽसौ यथाप्राप्तानुवृत्तिमान् ।
चकार जगतां राज्यमाज्यपानामधीश्वरः ॥ ३ ॥
tato viditavedyo'sau yathāprāptānuvṛttimān ,
cakāra jagatāṃ rājyamājyapānāmadhīśvaraḥ 3
3. tataḥ vidita-vedyaḥ asau yathā-prāpta-anuvṛttimān
cakāra jagatām rājyam ājyapānām adhiśvaraḥ
3. tataḥ asau vidita-vedyaḥ yathā-prāpta-anuvṛttimān
ājyapānām adhiśvaraḥ jagatām rājyam cakāra
3. Thereafter, he, having known what was to be known and adhering to the established order, ruled the kingdoms of the worlds as the supreme lord of those who partake in ghee (the gods).
युयुधे दानवैः सार्धमजयत्सर्वशात्रवान् ।
शतं चकार यज्ञानामज्ञानोत्तीर्णमानसः ॥ ४ ॥
yuyudhe dānavaiḥ sārdhamajayatsarvaśātravān ,
śataṃ cakāra yajñānāmajñānottīrṇamānasaḥ 4
4. yuyudhe dānavaiḥ sārdham ajayat sarva-śātravān
śatam cakāra yajñānām ajñāna-uttīrṇa-mānasaḥ
4. dānavaiḥ sārdham yuyudhe sarva-śātravān ajayat
ajñāna-uttīrṇa-mānasaḥ yajñānām śatam cakāra
4. He fought with the Dānavas and conquered all enemies. With a mind that had transcended ignorance (ajñāna), he performed a hundred sacrificial rites (yajñas).
उवास कार्यवशतो बिसबालान्तरे चिरम् ।
अन्यान्यपि च वृत्तान्तशतान्यनुबभूव ह ॥ ५ ॥
uvāsa kāryavaśato bisabālāntare ciram ,
anyānyapi ca vṛttāntaśatānyanubabhūva ha 5
5. uvāsa kāryavaśataḥ bisabālāntare ciram
anyāni api ca vṛttāntaśatāni anubabhūva ha
5. kāryavaśataḥ bisabālāntare ciram uvāsa
anyāni api ca vṛttāntaśatāni anubabhūva ha
5. Due to the necessity of a particular task, he resided for a long time within a lotus stalk. He also indeed experienced hundreds of other events.
कदाचिदासीत्तस्येच्छा प्रबोधबलशालिनः ।
ब्रह्मतत्त्वमवेक्षेऽहं यथावद्ध्यानवानिति ॥ ६ ॥
kadācidāsīttasyecchā prabodhabalaśālinaḥ ,
brahmatattvamavekṣe'haṃ yathāvaddhyānavāniti 6
6. kadācit āsīt tasya icchā prabodhabalaśālinaḥ
brahmatattvam avekṣe aham yathāvat dhyānavān iti
6. kadācit tasya prabodhabalaśālinaḥ icchā āsīt aham
dhyānavān (san) brahmatattvam yathāvat avekṣe iti
6. Once, a desire arose in him, who was powerful due to the strength of his awakening (prabodha), thinking: "I, being meditative (dhyāna), shall observe the true nature of the Absolute Reality (brahman) properly."
सोऽपश्यत्प्रणिधानेन तत एकान्तसंस्थितः ।
सबाह्याभ्यन्तरेऽशेषकारणत्यागशान्तधीः ॥ ७ ॥
so'paśyatpraṇidhānena tata ekāntasaṃsthitaḥ ,
sabāhyābhyantare'śeṣakāraṇatyāgaśāntadhīḥ 7
7. saḥ apaśyat praṇidhānena tataḥ ekāntasaṃsthitaḥ
sabāhyābhyantare aśeṣakāraṇatyāgaśāntadhīḥ
7. tataḥ ekāntasaṃsthitaḥ aśeṣakāraṇatyāgaśāntadhīḥ
saḥ praṇidhānena sabāhyābhyantare apaśyat
7. Then, established in solitude, and with his intellect (dhī) pacified by the complete abandonment of all causes, he saw through profound concentration (dhyāna) both externally and internally.
सर्वशक्तिपरं ब्रह्म सर्ववस्तुमयं ततम् ।
सर्वथा सर्वदा सर्वं सर्वैः सर्वत्र सर्वगम् ॥ ८ ॥
sarvaśaktiparaṃ brahma sarvavastumayaṃ tatam ,
sarvathā sarvadā sarvaṃ sarvaiḥ sarvatra sarvagam 8
8. sarvaśakti-param brahma sarvavastumayam tatam
sarvathā sarvadā sarvam sarvaiḥ sarvatra sarvagam
8. (saḥ) sarvaśaktiparam sarvavastumayam
tatam brahma (apaśyat) (tat
brahma) sarvathā sarvadā sarvaiḥ
sarvatra sarvam sarvagam (asti)
8. (He saw) the Absolute Reality (brahman) as supreme with all power (śakti), comprising all objects, and pervasive. It is everything, in every way, always, present everywhere, and accessible to all.
सर्वतः पाणिपादान्तं सर्वतोक्षिशिरोमुखम् ।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य संस्थितम् ॥ ९ ॥
sarvataḥ pāṇipādāntaṃ sarvatokṣiśiromukham ,
sarvataḥ śrutimalloke sarvamāvṛtya saṃsthitam 9
9. sarvataḥ pāṇipādāntam sarvataḥ akṣiśiromukham
sarvataḥ śrutimat loke sarvam āvṛtya saṃsthitam
9. sarvataḥ pāṇipādāntam sarvataḥ akṣiśiromukham
sarvataḥ śrutimat loke sarvam āvṛtya saṃsthitam
9. With hands and feet reaching in all directions, with eyes, heads, and faces everywhere, and with ears throughout the world, it exists pervading everything.
सर्वेन्द्रियगुणैर्मुक्तं सर्वेन्द्रियगुणान्वितम् ।
असक्तं सर्वभृच्चैव निर्गुणं गुणभोक्तृ च ॥ १० ॥
sarvendriyaguṇairmuktaṃ sarvendriyaguṇānvitam ,
asaktaṃ sarvabhṛccaiva nirguṇaṃ guṇabhoktṛ ca 10
10. sarvendriyaguṇaiḥ muktam sarvendriyaguṇānvitam
asaktam sarvabhṛt ca eva nirguṇam guṇabhoktṛ ca
10. sarvendriyaguṇaiḥ muktam sarvendriyaguṇānvitam
asaktam sarvabhṛt ca eva nirguṇam guṇabhoktṛ ca
10. Though free from all sense attributes, it is yet endowed with all sense attributes. Unattached, yet it sustains all, and though without attributes (guṇa), it is the experiencer of all attributes.
बहिरन्तश्च भूतानामचरं चरमेव च ।
सूक्ष्मत्वात्तदविज्ञेयं दूरस्थं चान्तिके च तत् ॥ ११ ॥
bahirantaśca bhūtānāmacaraṃ carameva ca ,
sūkṣmatvāttadavijñeyaṃ dūrasthaṃ cāntike ca tat 11
11. bahiḥ antaḥ ca bhūtānām acaram caram eva ca
sūkṣmatvāt tat avijñeyam dūrastham ca antike ca tat
11. tat bhūtānām bahiḥ ca antaḥ acaram ca caram eva
sūkṣmatvāt avijñeyam tat dūrastham ca antike ca
11. It exists both outside and inside all beings; it is the unmoving and also the moving. Due to its subtlety, it is unknowable. It is both far away and very near.
सर्वत्र चन्द्रार्कमयं सर्वत्रैव धरामयम् ।
सर्वत्र पर्वतमयं सर्वत्राब्धिमयं तथा ॥ १२ ॥
sarvatra candrārkamayaṃ sarvatraiva dharāmayam ,
sarvatra parvatamayaṃ sarvatrābdhimayaṃ tathā 12
12. sarvatra candrārkamayam sarvatra eva dharāmayam
sarvatra parvatamayam sarvatra abdhimayam tathā
12. sarvatra candrārkamayam sarvatra eva dharāmayam
sarvatra parvatamayam sarvatra abdhimayam tathā
12. Everywhere it is composed of the moon and the sun, and everywhere indeed it is composed of the earth. Everywhere it is composed of mountains, and everywhere similarly composed of oceans.
सर्वत्र सारगुरुकं सर्वत्रैव नभोमयम् ।
सर्वत्र संसृतिमयं सर्वत्रैव जगन्मयम् ॥ १३ ॥
sarvatra sāragurukaṃ sarvatraiva nabhomayam ,
sarvatra saṃsṛtimayaṃ sarvatraiva jaganmayam 13
13. sarvatra sāragurukam sarvatra eva nabhomayam
sarvatra saṃsṛtimayam sarvatra eva jaganmayam
13. sarvatra sāragurukam; sarvatra eva nabhomayam; sarvatra saṃsṛtimayam; sarvatra eva jaganmayam.
13. Everywhere, it is essentially profound; everywhere, indeed, it consists of space. Everywhere, it consists of the cycle of worldly existence (saṃsāra); everywhere, indeed, it consists of the world.
सर्वत्रैव च मोक्षात्म सर्वत्रैवाद्यचिन्मयम् ।
सर्वत्र सर्वार्थमयं सर्वतः सर्ववर्जितम् ॥ १४ ॥
sarvatraiva ca mokṣātma sarvatraivādyacinmayam ,
sarvatra sarvārthamayaṃ sarvataḥ sarvavarjitam 14
14. sarvatra eva ca mokṣātman sarvatra eva ādya cinmayam
sarvatra sarvārthamayam sarvataḥ sarvavarjitam
14. ca sarvatra eva mokṣātman (asti); sarvatra eva ādya cinmayam (asti); sarvatra sarvārthamayam (asti); sarvataḥ sarvavarjitam (asti).
14. And everywhere, indeed, it is the very self of liberation (mokṣa); everywhere, indeed, it is the primordial consciousness. Everywhere, it consists of all purposes, and completely, it is devoid of all.
घटे पटे वटे कुड्ये शकटे वानरे तथा ।
धाम्नि व्योम्नि तरावद्रावनिले सलिलेऽनले ॥ १५ ॥
ghaṭe paṭe vaṭe kuḍye śakaṭe vānare tathā ,
dhāmni vyomni tarāvadrāvanile salile'nale 15
15. ghaṭe paṭe vaṭe kuḍye śakaṭe vānare tathā
dhāmni vyomni tarau adrau anile salile anale
15. ghaṭe paṭe vaṭe kuḍye śakaṭe vānare tathā dhāmni vyomni tarau adrau anile salile anale (asti).
15. In a pot, in a cloth, in a banyan tree, in a wall, in a cart, in a monkey, and similarly, in a dwelling, in space, in a tree, in a mountain, in the wind, in water, in fire.
नानाचारविचाराणि विविधावृत्तिमन्ति च ।
परमाण्वंशमात्रेऽपि त्रिजगन्ति ददर्श सः ॥ १६ ॥
nānācāravicārāṇi vividhāvṛttimanti ca ,
paramāṇvaṃśamātre'pi trijaganti dadarśa saḥ 16
16. nānācāravicārāṇi vividhāvṛttimanti ca
paramāṇvaṃśamātre api trijaganti dadarśa saḥ
16. saḥ nānācāravicārāṇi vividhāvṛttimanti ca trijaganti paramāṇvaṃśamātre api dadarśa.
16. And he saw the three worlds, with their various customs and thoughts and diverse activities, even in the mere fraction of an atom.
मरिचस्यान्तरे तैक्ष्ण्यं शून्यत्वमिव चाम्बरे ।
त्रिजगत्सत्यसति च विद्यते चिन्मयात्मनि ॥ १७ ॥
maricasyāntare taikṣṇyaṃ śūnyatvamiva cāmbare ,
trijagatsatyasati ca vidyate cinmayātmani 17
17. maricasya antare taikṣṇyam śūnyatvam iva ca ambare
trijagat satya asati ca vidyate cinmayātmani
17. maricasya antare taikṣṇyam ca ambare iva śūnyatvam,
trijagat satya asati ca cinmayātmani vidyate
17. Just as pungency exists within pepper, and emptiness exists in the sky, so too the three worlds, both in their reality and in their unreality, are present within the pure consciousness (ātman).
इत्येवं भावयन्मुक्तभावया शुद्धसंविदा ।
शक्रः क्रमेण तेनैव तथैव ध्यानवानभूत् ॥ १८ ॥
ityevaṃ bhāvayanmuktabhāvayā śuddhasaṃvidā ,
śakraḥ krameṇa tenaiva tathaiva dhyānavānabhūt 18
18. iti evam bhāvayan muktabhāvayā śuddhasaṃvidā
śakraḥ krameṇa tena eva tathā eva dhyānavān abhūt
18. śakraḥ iti evam muktabhāvayā śuddhasaṃvidā bhāvayan
krameṇa tena eva tathā eva dhyānavān abhūt
18. Thus contemplating in this manner, with a liberated state of mind and pure consciousness, Indra (Śakra) gradually became meditative through that very process.
ध्यानेन सर्वमेकत्र पश्यंश्चिरमुदारधीः ।
ददर्शेममसौ सर्गमस्मदीयं महामतिः ॥ १९ ॥
dhyānena sarvamekatra paśyaṃściramudāradhīḥ ,
dadarśemamasau sargamasmadīyaṃ mahāmatiḥ 19
19. dhyānena sarvam ekatra paśyan ciram udāradhīḥ
dadarśa imam asau sargam asmādīyam mahāmatiḥ
19. asau udāradhīḥ mahāmatiḥ dhyānena sarvam ekatra
ciram paśyan imam asmādīyam sargam dadarśa
19. Through meditation (dhyāna), perceiving everything as one for a long time, that noble-minded and great-intellected (Indra) saw this creation of ours.
ततोऽस्मिन्विचरन्सर्गे शक्रान्ते शक्रतां गतः ।
चकार राजतां राज्यं वृत्तान्तशतशोभितम् ॥ २० ॥
tato'sminvicaransarge śakrānte śakratāṃ gataḥ ,
cakāra rājatāṃ rājyaṃ vṛttāntaśataśobhitam 20
20. tataḥ asmin vicaran sarge śakrānte śakratām
gataḥ cakāra rājatām rājyam vṛttāntaśataśobhitam
20. tataḥ asmin sarge vicaran śakrānte śakratām gataḥ
(saḥ) rājatām vṛttāntaśataśobhitam rājyam cakāra
20. Thereafter, wandering in this creation, and having attained the state of Indra (Śakra) at the end of the previous Indra's term, he established a kingship, a reign adorned with hundreds of glorious deeds.
विद्याधरकुलाधीश इत्यद्यैव स देवराड् ।
तस्येन्द्रस्य कुलोत्पन्न इति विद्धि यथास्थितम् ॥ २१ ॥
vidyādharakulādhīśa ityadyaiva sa devarāḍ ,
tasyendrasya kulotpanna iti viddhi yathāsthitam 21
21. vidyādharakulādhīśaḥ iti adya eva saḥ devarāṭ
tasya indrasya kulotpannaḥ iti viddhi yathāsthitam
21. viddhi yathāsthitam iti adya eva saḥ devarāṭ
vidyādharakulādhīśaḥ tasya indrasya kulotpannaḥ
21. Know this as it truly is: Just today, he who is the king of gods and the lord of the Vidyādhara clan, was born into the family of that (previous) Indra.
ततो हृदयबीजस्थप्राङ्मुख्याभ्यासयोगतः ।
बिसबालनिवासादिवृत्तान्तमनुभूतवान् ॥ २२ ॥
tato hṛdayabījasthaprāṅmukhyābhyāsayogataḥ ,
bisabālanivāsādivṛttāntamanubhūtavān 22
22. tataḥ hṛdayabījasthaprāṅmukhyābhyāsayogataḥ
bisabālanivāsādivṛttāntam anubhūtavān
22. tataḥ hṛdayabījasthaprāṅmukhyābhyāsayogataḥ
bisabālanivāsādivṛttāntam anubhūtavān
22. Then, through the discipline (yoga) of practicing the foremost focus on the seed within the heart, he experienced the story of his dwelling as a lotus-stalk child and other such incidents.
यथैष शक्रः कथितस्त्रसरेणूदरास्पदः ।
बिसबालास्पदश्चैतत्कुलजः कान्तिमानथ ॥ २३ ॥
yathaiṣa śakraḥ kathitastrasareṇūdarāspadaḥ ,
bisabālāspadaścaitatkulajaḥ kāntimānatha 23
23. yathā eṣaḥ śakraḥ kathitaḥ trasareṇūdarāspadaḥ
bisabālāspadaḥ ca etatkulajaḥ kāntimān atha
23. yathā eṣaḥ śakraḥ trasareṇūdarāspadaḥ ca
bisabālāspadaḥ etatkulajaḥ kāntimān kathitaḥ atha
23. Just as this Indra is described as one whose dwelling is in the belly of a dust mote, and as one whose dwelling was as a lotus-stalk child; furthermore, he is born of this lineage and is radiant.
तथा शतसहस्राणि तत्रेतश्चान्यतश्च खे ।
तादृशव्यवहाराणि समतीतानि सन्ति च ॥ २४ ॥
tathā śatasahasrāṇi tatretaścānyataśca khe ,
tādṛśavyavahārāṇi samatītāni santi ca 24
24. tathā śatasahasrāṇi tatra itaḥ ca anyataḥ ca
khe tādṛśavyavahārāṇi samatītāni santi ca
24. tathā śatasahasrāṇi tādṛśavyavahārāṇi samatītāni
santi ca tatra itaḥ ca anyataḥ ca khe
24. Similarly, hundreds of thousands of such occurrences have passed and still exist, both here, there, and elsewhere in space.
वहतीयमविच्छिन्ना चिरायैवं तरङ्गिणी ।
तावदृश्यसरित्प्रौढा रूढारूढे च तत्पदे ॥ २५ ॥
vahatīyamavicchinnā cirāyaivaṃ taraṅgiṇī ,
tāvadṛśyasaritprauḍhā rūḍhārūḍhe ca tatpade 25
25. vahati iyam avicchinnā cirāya evam taraṅgiṇī
tāvat adṛśyasaritprauḍhā rūḍhā arūḍhe ca tatpade
25. iyam avicchinnā taraṅgiṇī evam cirāya vahati
tāvat adṛśyasaritprauḍhā rūḍhā arūḍhe ca tatpade
25. This uninterrupted stream (māyā) flows in this manner for a long time. Meanwhile, it fully matures into an invisible river, being both established and (also) in that unestablished state.
इति मायेयमादीर्घा प्रसृता प्रत्ययोन्मुखी ।
सत्यावलोकमात्रातिविलयैकविलासिनी ॥ २६ ॥
iti māyeyamādīrghā prasṛtā pratyayonmukhī ,
satyāvalokamātrātivilayaikavilāsinī 26
26. iti māyā iyam ādīrghā prasṛtā pratyayonmukhī
satyāvalokamātrātivilayaikavilāsinī
26. iti iyam māyā ādīrghā prasṛtā pratyayonmukhī
satyāvalokamātrātivilayaikavilāsinī
26. Thus, this beginningless and pervasive cosmic illusion (māyā), which appears to generate belief, finds its sole delight in completely dissolving upon the mere perception of truth.
यतः कुतश्चिन्मायेयं यत्र क्वचन वानघ ।
यथाकथचित्संपन्नमात्रैव परिदृश्यते ॥ २७ ॥
yataḥ kutaścinmāyeyaṃ yatra kvacana vānagha ,
yathākathacitsaṃpannamātraiva paridṛśyate 27
27. yataḥ kutaścit māyā iyam yatra kvacana vā anagha
yathākathacit sampannamātrā eva paridṛśyate
27. anagha iyam māyā yataḥ kutaścit vā yatra kvacana
yathākathacit sampannamātrā eva paridṛśyate
27. O faultless one, this cosmic illusion (māyā), from wherever and in whatever place, appears as merely having arisen in some way or other.
अहंभावचमत्कारमात्रादृष्टरिवाम्बुदात् ।
जायते मिहिकेवाशु प्रेक्षामात्रविनाशिनी ॥ २८ ॥
ahaṃbhāvacamatkāramātrādṛṣṭarivāmbudāt ,
jāyate mihikevāśu prekṣāmātravināśinī 28
28. ahaṃbhāvacamatkāramātrāt dṛṣṭari iva ambudāt
jāyate mihikā iva āśu prekṣāmātravināśinī
28. ahaṃbhāvacamatkāramātrāt dṛṣṭari ambudāt iva
mihikā iva āśu jāyate prekṣāmātravināśinī
28. It arises from the mere wonder of the sense of 'I' (ahaṃbhāva) within the seer, like mist from a cloud, and swiftly perishes upon mere perception.
येनायताभिमतदर्शनद्रष्टृदृश्यमुक्तस्वभावमवभासनमात्मतत्त्वम् ।
सर्वार्थशून्यमत एव च शून्यरूपमेकं खमात्रमिव मात्रविकल्पमेव ॥ २९ ॥
yenāyatābhimatadarśanadraṣṭṛdṛśyamuktasvabhāvamavabhāsanamātmatattvam ,
sarvārthaśūnyamata eva ca śūnyarūpamekaṃ khamātramiva mātravikalpameva 29
29. yena āyatābhimatadarśanadraṣṭṛdṛśyamuktasvabhāvam
avabhāsanam ātmatattvam
sarvārthaśūnyam ataḥ eva ca śūnyarūpam
ekam khamātram iva mātravikalpam eva
29. ātmatattvam yena avabhāsanam
āyatābhimatadarśanadraṣṭṛdṛśyamuktasvabhāvam
sarvārthaśūnyam ataḥ eva ca śūnyarūpam
ekam khamātram iva mātravikalpam eva
29. The illuminating reality of the Self (ātman), by means of which it shines forth, whose intrinsic nature (svabhāvam) is liberated from the extensive and desired aspects of perception, the perceiver, and the perceived; which is devoid of all objects, and for that very reason appears as empty form; which is singular, like mere space (vyoma), and is solely a conceptual distinction of its own measure.

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)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2) (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 (current chapter) 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