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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-147

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मुनिरुवाच ।
अनन्तरं महाबाहो सुषुप्तान्निर्गतस्य मे ।
स्वप्ने जगद्दृश्यमिदं सागरादिव निर्गतम् ॥ १ ॥
muniruvāca ,
anantaraṃ mahābāho suṣuptānnirgatasya me ,
svapne jagaddṛśyamidaṃ sāgarādiva nirgatam 1
1. muniḥ uvāca anantaram mahābāho suṣuptāt nirgatasya
me svapne jagat dṛśyam idam sāgarāt iva nirgatam
1. muniḥ uvāca mahābāho me suṣuptāt nirgatasya anantaram
svapne idam dṛśyam jagat sāgarāt iva nirgatam
1. The sage said: "O mighty-armed one (mahābāho), immediately after I emerged from deep sleep, this visible world appeared to me in a dream, as if it had emerged from the ocean."
आकाशाङ्गादिवोत्कीर्णमुत्कीर्णमवनेरिव ।
उत्कीर्णमिव वा चित्तादुत्कीर्णमिव वा दृशः ॥ २ ॥
ākāśāṅgādivotkīrṇamutkīrṇamavaneriva ,
utkīrṇamiva vā cittādutkīrṇamiva vā dṛśaḥ 2
2. ākāśāṅgāt iva utkīrṇam utkīrṇam avaneḥ iva
utkīrṇam iva vā cittāt utkīrṇam iva vā dṛśaḥ
2. ākāśāṅgāt iva utkīrṇam avaneḥ iva utkīrṇam
vā cittāt iva utkīrṇam vā dṛśaḥ iva utkīrṇam
2. It appeared as if carved out from the body of space (ākāśa), or carved from the earth, or as if carved from the mind (citta), or even from vision.
प्रफुल्लमिव वृक्षेभ्यः सर्गः पूर्वमिवोत्थितः ।
तरङ्गजालं रोधोऽब्धेरिव वा कचनं दृशाम् ॥ ३ ॥
praphullamiva vṛkṣebhyaḥ sargaḥ pūrvamivotthitaḥ ,
taraṅgajālaṃ rodho'bdheriva vā kacanaṃ dṛśām 3
3. praphullam iva vṛkṣebhyaḥ sargaḥ pūrvam iva utthitaḥ
taraṅgajālam rodhaḥ abdheḥ iva vā kacanam dṛśām
3. praphullam iva vṛkṣebhyaḥ sargaḥ pūrvam iva utthitaḥ
taraṅgajālam rodhaḥ abdheḥ iva vā kacanam dṛśām
3. It appeared as if blossoming from trees; the creation (sarga) arose just as it had before. Or it was like a network of waves from the ocean's shore, or like a shimmering of visions.
नभस्तलादिवायातं ककुब्भ्य इव चागतम् ।
पर्वतेभ्य इवोत्कीर्णं भूमेरिव समुत्थितम् ॥ ४ ॥
nabhastalādivāyātaṃ kakubbhya iva cāgatam ,
parvatebhya ivotkīrṇaṃ bhūmeriva samutthitam 4
4. nabhastalāt iva āyātam kakupbhyaḥ iva ca āgatam
parvatebhyaḥ iva utkīrṇam bhūmeḥ iva samutthitam
4. nabhastalāt iva āyātam ca kakupbhyaḥ iva āgatam
parvatebhyaḥ iva utkīrṇam bhūmeḥ iva samutthitam
4. It seemed as if it had descended from the celestial expanse, and as if it had come from the various quarters of space. It was as if carved out from mountains, or as if it had arisen from the earth.
हृदयादिव निष्क्रान्तं संप्रविष्टमिवाम्बुदैः ।
प्रसूतमिव वृक्षेभ्यो जातं वा सस्यवद्भुवः ॥ ५ ॥
hṛdayādiva niṣkrāntaṃ saṃpraviṣṭamivāmbudaiḥ ,
prasūtamiva vṛkṣebhyo jātaṃ vā sasyavadbhuvaḥ 5
5. hṛdayāt iva niṣkrāntam sampraviṣṭam iva ambudaiḥ
prasūtam iva vṛkṣebhyaḥ jātam vā sasyavat bhuvaḥ
5. hṛdayāt iva niṣkrāntam vā ambudaiḥ iva sampraviṣṭam
vā vṛkṣebhyaḥ iva prasūtam vā bhuvaḥ sasyavat jātam
5. It is as if it has emerged from the heart, or as if it has entered along with the clouds; as if it has sprung forth from trees, or was born from the earth like crops.
अङ्गेभ्य इव निर्यातं समुत्कीर्णमिवेन्द्रियैः ।
पटादिव प्रकटितं मन्दिरादिव निर्गतम् ॥ ६ ॥
aṅgebhya iva niryātaṃ samutkīrṇamivendriyaiḥ ,
paṭādiva prakaṭitaṃ mandirādiva nirgatam 6
6. aṅgebhyaḥ iva niryātam samutkīrṇam iva indriyaiḥ
paṭāt iva prakaṭitam mandirāt iva nirgatam
6. aṅgebhyaḥ iva niryātam vā indriyaiḥ iva samutkīrṇam
vā paṭāt iva prakaṭitam vā mandirāt iva nirgatam
6. It is as if it issued forth from the limbs (body parts), or as if it was carved out by the senses; as if it was revealed from a cloth, or emerged from a temple (or house).
कुतोऽप्यागत्य पतितमुड्डीय गगनादिव ।
उपायनं परे लोके गृहीतमिव वा भुवः ॥ ७ ॥
kuto'pyāgatya patitamuḍḍīya gaganādiva ,
upāyanaṃ pare loke gṛhītamiva vā bhuvaḥ 7
7. kutaḥ api āgatya patitam uḍḍīya gaganāt iva
upāyanam pare loke gṛhītam iva vā bhuvaḥ
7. kutaḥ api āgatya gaganāt iva uḍḍīya patitam
vā bhuvaḥ pare loke upāyanam iva gṛhītam
7. It is as if, having come from somewhere, it fell after flying down from the sky; or as if it were an offering received by the earth for the higher world.
प्रसूनं ब्रह्मवृक्षस्य तरङ्गमिव वाम्बुधेः ।
अनुत्कीर्णप्रकटनाच्चित्स्तम्भे चारुपुत्रिका ॥ ८ ॥
prasūnaṃ brahmavṛkṣasya taraṅgamiva vāmbudheḥ ,
anutkīrṇaprakaṭanāccitstambhe cāruputrikā 8
8. prasūnam brahmavṛkṣasya taraṅgam iva vā ambudheḥ
anutkīrṇaprakaṭanāt citstambhe cāruputrikā
8. brahmavṛkṣasya prasūnam vā ambudheḥ taraṅgam iva (asti).
(sā) anutkīrṇaprakaṭanāt citstambhe cāruputrikā (asti)
8. It is like a flower of the tree of Brahman (brahman), or like a wave of the ocean. It is a beautiful figure (or image) in the pillar of consciousness (cit), manifesting effortlessly without being carved or engraved.
आकाशमृन्मयानन्तकुड्यमाकाशपत्तनम् ।
मनो मत्तो गजमयो मिथ्या जीवस्य जीवितम् ॥ ९ ॥
ākāśamṛnmayānantakuḍyamākāśapattanam ,
mano matto gajamayo mithyā jīvasya jīvitam 9
9. ākāśamṛnmayānantakuḍyam ākāśapattanam manaḥ
mattaḥ gajamayaḥ mithyā jīvasya jīvitam
9. jīvasya jīvitam mithyā ākāśamṛnmayānantakuḍyam
ākāśapattanam manaḥ mattaḥ gajamayaḥ
9. The life (jīvita) of the individual soul (jīva) is illusory (mithyā), like an infinite wall made of space and earth, or a city in the sky. The mind (manas) is deluded, like a wild elephant.
अभित्तिकमरङ्गं च विचित्रं चित्रमम्बरे ।
शम्बरेशस्य सर्वस्वमविद्याख्यस्य कस्यचित् ॥ १० ॥
abhittikamaraṅgaṃ ca vicitraṃ citramambare ,
śambareśasya sarvasvamavidyākhyasya kasyacit 10
10. abhittikam araṅgam ca vicitram citram ambare
śambareśasya sarvasvam avidyākhyasya kasyacit
10. ambare abhittikam araṅgam ca vicitram citram
avidyākhyasya śambareśasya kasyacit sarvasvam
10. It is a wondrous painting in the sky, without any wall (support) or stage. It is the entire possession of a certain entity named Ignorance (avidyā), the lord of illusion (māyā).
महारम्भं स्थिरमपि देशकालविवर्जितम् ।
नानाढ्यमपि चाद्वैतं नानात्मापि न किंचन ॥ ११ ॥
mahārambhaṃ sthiramapi deśakālavivarjitam ,
nānāḍhyamapi cādvaitaṃ nānātmāpi na kiṃcana 11
11. mahārambham sthiram api deśakālavivarjitam
nānāḍhyam api ca advaitam nānātmā api na kiñcana
11. mahārambham sthiram api deśakālavivarjitam
nānāḍhyam api ca advaitam nānātmā api na kiñcana
11. It is a vast undertaking, yet it appears stable, though fundamentally it is devoid of space and time. Even though it is manifold and diverse, it is non-dual (advaita). Even though it comprises many individual souls (ātman), it is ultimately nothing at all.
गन्धर्वपुरदृष्टान्तस्याप्यवस्तुतया समम् ।
जागरायां हि किल तद्भ्रान्तमप्युपलभ्यते ॥ १२ ॥
gandharvapuradṛṣṭāntasyāpyavastutayā samam ,
jāgarāyāṃ hi kila tadbhrāntamapyupalabhyate 12
12. gandharvapuradṛṣṭāntasya api avastutayā samam
jāgarāyām hi kila tat bhrāntam api upalabhyate
12. gandharvapuradṛṣṭāntasya api avastutayā samam
hi kila tat bhrāntam api jāgarāyām upalabhyate
12. It is similar to the classic example of a city of Gandharvas (gandharva-pura), by virtue of its unreality. Indeed, that which is illusory (bhrānta) is perceived even in the waking state (jāgarā).
चिद्भामात्रमनारब्धमप्यारब्धमिव स्थितम् ।
देशकालक्रियाद्रव्यसर्गसंहारसंयुतम् ॥ १३ ॥
cidbhāmātramanārabdhamapyārabdhamiva sthitam ,
deśakālakriyādravyasargasaṃhārasaṃyutam 13
13. cidbhāmātram anārabdham api ārabdham iva
sthitam deśakālakriyādravyasaṃhārasaṃyutam
13. tat cidbhāmātram anārabdham api ārabdham iva
sthitam deśakālakriyādravyasaṃhārasaṃyutam
13. This (realm, or appearance of it) is merely an expression of consciousness, unbegun, yet existing as if it has begun. It is associated with the creation and dissolution of space, time, action, and material objects.
सुरासुरनराधारगर्भगर्भमनोहरम् ।
पृथक्कोष्ठस्थबीजौघसंपूर्णमिव दाडिमम् ॥ १४ ॥
surāsuranarādhāragarbhagarbhamanoharam ,
pṛthakkoṣṭhasthabījaughasaṃpūrṇamiva dāḍimam 14
14. surāsuranarādhāragarbhagarbhamanoharam
pṛthakkoṣṭhasthabījaughasaṃpūrṇam iva dāḍimam
14. tat surāsuranarādhāragarbhagarbhamanoharam
pṛthakkoṣṭhasthabījaughasaṃpūrṇam iva dāḍimam
14. It is enchanting with its innermost essence which serves as the foundation for gods, asuras, and humans. It is like a pomegranate, completely filled with clusters of seeds situated in separate compartments.
नदीशैलवनादिस्थव्योमताराभ्रसंकुलम् ।
गीताब्धिरणपाठाढ्यपवनारावघर्घरम् ॥ १५ ॥
nadīśailavanādisthavyomatārābhrasaṃkulam ,
gītābdhiraṇapāṭhāḍhyapavanārāvaghargharam 15
15. nadīśailavanādisthavyomatārābhraśaṅkulam
gītābdhiraṇapāṭhāḍhyapavanārāvaghargaram
15. tat nadīśailavanādisthavyomatārābhraśaṅkulam
gītābdhiraṇapāṭhāḍhyapavanārāvaghargaram
15. It is dense with skies, stars, and clouds that appear in or above rivers, mountains, forests, and other such places. It resonates with the rumbling sound of the wind, rich with recitations from the battlefield and the "ocean of the Gītā".
ततो विलोकितं तत्र तन्मया दृश्यमण्डलम् ।
यावत्तमेव पश्यामि ग्रामं प्राक्तनमास्पदम् ॥ १६ ॥
tato vilokitaṃ tatra tanmayā dṛśyamaṇḍalam ,
yāvattameva paśyāmi grāmaṃ prāktanamāspadam 16
16. tataḥ vilokitam tatra tat mayā dṛśyamaṇḍalam
yāvat tam eva paśyāmi grāmam prāktanam āspadam
16. tataḥ tatra mayā tat dṛśyamaṇḍalam vilokitam
yāvat tam eva prāktanam grāmam āspadam paśyāmi
16. Then, there, I observed that visible realm. And I saw that very village, my ancient abode.
तानेव सकलान्बन्धूंस्तथासंस्थानसंस्थितान् ।
तान्पुत्रांस्तां महेलां च तदेव च तदा गृहम् ॥ १७ ॥
tāneva sakalānbandhūṃstathāsaṃsthānasaṃsthitān ,
tānputrāṃstāṃ mahelāṃ ca tadeva ca tadā gṛham 17
17. tān eva sakalān bandhūn tathāsaṃsthānasaṃsthitān
tān putrān tām mahelām ca tat eva ca tadā gṛham
17. tān eva sakalān bandhūn tathāsaṃsthānasaṃsthitān
tān putrān tām mahelām ca tat eva ca tadā gṛham
17. All those very relatives, situated in the same dwelling, those sons, that wife, and then that very house.
तां दृष्ट्वा प्राक्तनीं ग्राम्यामाहरद्वासनां बलात् ।
तटस्थं मुह्यमानाङ्गमिव वीचिर्महार्णवे ॥ १८ ॥
tāṃ dṛṣṭvā prāktanīṃ grāmyāmāharadvāsanāṃ balāt ,
taṭasthaṃ muhyamānāṅgamiva vīcirmahārṇave 18
18. tām dṛṣṭvā prāktanīm grāmyām āharat vāsanām balāt
taṭasthaṃ muhyamāna aṅgam iva vīciḥ mahārṇave
18. tām dṛṣṭvā prāktanīm grāmyām vāsanām balāt āharat;
mahārṇave vīciḥ iva taṭasthaṃ muhyamāna aṅgam
18. Having seen that [vision], the old, worldly impression (vāsanā) forcibly seized me, just as a wave in the great ocean pulls away someone standing on its shore with bewildered limbs.
अथाहमभवं तत्र तदालिङ्गननिर्वृतः ।
गृहीतवासनो नूनं विस्मृतप्राक्तनस्मृतिः ॥ १९ ॥
athāhamabhavaṃ tatra tadāliṅgananirvṛtaḥ ,
gṛhītavāsano nūnaṃ vismṛtaprāktanasmṛtiḥ 19
19. atha aham abhavam tatra tadāliṅgananirvṛtaḥ
gṛhītavāsanaḥ nūnam vismṛtaprāktanasmṛtiḥ
19. atha aham tatra tadāliṅgananirvṛtaḥ nūnam
gṛhītavāsanaḥ vismṛtaprāktanasmṛtiḥ abhavam
19. Then, delighting in that embrace [of the worldly life], I surely became imbued with those impressions (vāsanā), having completely forgotten my former memories.
बिम्बं तत्तदुपादत्ते यद्यदग्रेऽवतिष्ठति ।
यथादर्शश्चिदादर्शस्तथैवायं स्वभावतः ॥ २० ॥
bimbaṃ tattadupādatte yadyadagre'vatiṣṭhati ,
yathādarśaścidādarśastathaivāyaṃ svabhāvataḥ 20
20. bimbam tat tat upādatte yat yat agre avatiṣṭhati yathā
ādarśaḥ ca cit ādarśaḥ tathā eva ayam svabhāvataḥ
20. yathā ādarśaḥ yat yat agre avatiṣṭhati tat tat bimbam upādatte,
ca tathā eva ayam cit ādarśaḥ svabhāvataḥ
20. Just as a mirror reflects every image that stands before it, so too does this consciousness-mirror (citādarśa), by its very nature, take on whatever (image) is present.
यस्तु चिन्मात्रगगनं सर्वमित्येव बोधवान् ।
द्वैतेन बोध्यते नेह सोऽङ्ग तिष्ठति केवलः ॥ २१ ॥
yastu cinmātragaganaṃ sarvamityeva bodhavān ,
dvaitena bodhyate neha so'ṅga tiṣṭhati kevalaḥ 21
21. yaḥ tu cinmātragaganam sarvam iti eva bodhavān
dvaitena bodhyate na iha saḥ aṅga tiṣṭhati kevalaḥ
21. aṅga yaḥ tu cinmātragaganam sarvam iti eva bodhavān (asti),
iha dvaitena na bodhyate,
saḥ kevalaḥ tiṣṭhati.
21. O dear one, he who is enlightened with the understanding that the pure expanse of consciousness (cit) is indeed everything, is not affected by duality (dvaita) in this world; he remains in a state of pure oneness (kevala).
न नश्यति स्मृतिर्यस्य विमला बोधशालिनी ।
अयं द्वैतपिशाचस्तं मनागपि न बाधते ॥ २२ ॥
na naśyati smṛtiryasya vimalā bodhaśālinī ,
ayaṃ dvaitapiśācastaṃ manāgapi na bādhate 22
22. na naśyati smṛtiḥ yasya vimalā bodhaśālinī
ayam dvaitapiśācaḥ tam manāk api na bādhate
22. yasya vimalā bodhaśālinī smṛtiḥ na naśyati,
tam ayam dvaitapiśācaḥ manāk api na bādhate.
22. This demon of duality (dvaita) does not trouble even a little him whose pure memory (smṛti), shining with knowledge (bodha), does not perish.
येषामभ्यासयोगेन साधुसच्छास्त्रसंगमैः ।
उदेति बोधधीर्भूयो या विस्मरति नोदयम् ॥ २३ ॥
yeṣāmabhyāsayogena sādhusacchāstrasaṃgamaiḥ ,
udeti bodhadhīrbhūyo yā vismarati nodayam 23
23. yeṣām abhyāsayogena sādhu-sacchāstrasaṅgamaiḥ
udeti bodhadhīḥ bhūyaḥ yā vismarati na udayam
23. yeṣām abhyāsayogena sādhu-sacchāstrasaṅgamaiḥ bhūyaḥ bodhadhīḥ udeti,
yā udayam na vismarati.
23. In those individuals, a profound intellectual understanding (bodha-dhī) arises through disciplined practice (abhyāsa) and association with good people (sādhu) and true scriptures (śāstra); this understanding never forgets its own origin.
अप्रौढा मे तदा सासीद्बोधधीर्या तया हता ।
अद्य शक्नोति मे बुद्धिं हन्तुं क इव दुर्ग्रहः ॥ २४ ॥
aprauḍhā me tadā sāsīdbodhadhīryā tayā hatā ,
adya śaknoti me buddhiṃ hantuṃ ka iva durgrahaḥ 24
24. aprauḍhā me tadā sā āsīt bodhadhīḥ yā tayā hatā
adya śaknoti me buddhim hantum kaḥ iva durgrahaḥ
24. tadā me sā bodhadhīḥ yā aprauḍhā āsīt,
tayā (aprauḍhayā) hatā (āsīt).
adya kaḥ iva durgrahaḥ me buddhim hantum śaknoti?
24. My intellectual understanding (bodha-dhī) was immature then, and it was destroyed by that very (immature) state. But today, what kind of stubborn delusion (durgraha) can possibly destroy my intellect (buddhi)?
तवापि व्याध विद्धीदं बुद्धिः सत्सङ्गवर्जिता ।
द्वैतबोधेन कष्टेन कृच्छ्राच्छान्तिमुपैष्यति ॥ २५ ॥
tavāpi vyādha viddhīdaṃ buddhiḥ satsaṅgavarjitā ,
dvaitabodhena kaṣṭena kṛcchrācchāntimupaiṣyati 25
25. tava api vyādha viddhi idam buddhiḥ satsaṅgavarjitā
dvaitabodhena kaṣṭena kṛcchrāt śāntim upaiṣyati
25. vyādha tava satsaṅgavarjitā buddhiḥ idam api viddhi
dvaitabodhena kaṣṭena kṛcchrāt śāntim upaiṣyati
25. O hunter, know this: your intellect (buddhi), which is devoid of the company of the wise (satsaṅga), will attain peace (śānti) only with great difficulty and suffering on account of its dualistic understanding.
व्याध उवाच ।
एवमेतन्मुने सत्यं पावनैस्त्वद्विबोधनैः ।
ईदृशैरपि मे बुद्धिर्न विश्राम्यति सत्पदे ॥ २६ ॥
vyādha uvāca ,
evametanmune satyaṃ pāvanaistvadvibodhanaiḥ ,
īdṛśairapi me buddhirna viśrāmyati satpade 26
26. vyādha uvāca evam etat mune satyam pāvanaiḥ tvadvibodhanaiḥ
īdṛśaiḥ api me buddhiḥ na viśrāmyati satpade
26. vyādha uvāca.
mune etat evam satyam.
tvadvibodhanaiḥ pāvanaiḥ īdṛśaiḥ api me buddhiḥ satpade na viśrāmyati
26. The hunter said: "O sage, this is indeed true. Even with such purifying teachings from you, my intellect (buddhi) does not find repose in the ultimate reality (satpade)."
स्यादीदृशमथो न स्यादिति संदेहजालिका ।
नैतस्मिन्स्वानुभूतेऽपि वस्तुन्यद्यापि शाम्यति ॥ २७ ॥
syādīdṛśamatho na syāditi saṃdehajālikā ,
naitasminsvānubhūte'pi vastunyadyāpi śāmyati 27
27. syāt īdṛśam atho na syāt iti sandehajālikā na
etasmin svānubhūte api vastuni adyāpi śāmyati
27. sandehajālikā syāt īdṛśam atho na syāt iti
etasmin svānubhūte api vastuni adyāpi na śāmyati
27. A web of doubts, thinking 'it might be so, or it might not be so', does not subside even now concerning this reality that is (even) self-experienced (svānubhūta).
अहो बत दुरन्तेयमभ्याससुदृढीकृता ।
अविद्या विद्यमानैव या शान्तैव न शाम्यति ॥ २८ ॥
aho bata duranteyamabhyāsasudṛḍhīkṛtā ,
avidyā vidyamānaiva yā śāntaiva na śāmyati 28
28. aho bata durantā iyam abhyāsasudṛḍhīkṛtā
avidyā vidyamānā eva yā śāntā eva na śāmyati
28. aho bata iyam abhyāsasudṛḍhīkṛtā durantā
avidyā vidyamānā eva yā śāntā eva na śāmyati
28. Alas, how difficult to overcome is this ignorance (avidyā), which is firmly rooted by long habit (abhyāsa)! Even though it is present and appears to be calmed, it does not truly subside.
सत्सङ्गतैः पदपदार्थविबुद्धबुद्धेः सच्छास्त्रसत्क्रमविचारमनोहराङ्गैः ।
अभ्यासतः प्रशममेति जगद्भ्रमोऽयं नान्येन केनचिदपीति विनिश्चितिर्मे ॥ २९ ॥
satsaṅgataiḥ padapadārthavibuddhabuddheḥ sacchāstrasatkramavicāramanoharāṅgaiḥ ,
abhyāsataḥ praśamameti jagadbhramo'yaṃ nānyena kenacidapīti viniścitirme 29
29. satsaṅgataiḥ padapadārthavibuddhabuddheḥ
sacchāstrasatkramavicāramanoharāṅgaiḥ
abhyāsataḥ praśamam eti jagatbhramaḥ ayam
na anyena kenacit api iti viniścitiḥ me
29. ayam jagatbhramaḥ satsaṅgataiḥ padapadārthavibuddhabuddheḥ sacchāstrasatkramavicāramanoharāṅgaiḥ abhyāsataḥ praśamam eti.
anyena kenacit api na.
iti me viniścitiḥ.
29. This delusion (bhrāma) concerning the world (jagat) is pacified through diligent practice by those whose intellect (buddhi) has been awakened to the meaning of words and concepts through good company (satsaṅga), and whose charming faculties are engaged in contemplating the proper methods taught in good scriptures. This is my firm conviction; it cannot be accomplished by any other means whatsoever.

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 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 (current chapter) 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