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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-25

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श्रीवसिष्ठ उवाच ।
संवेदनं भावनं च वासना कलनेति च ।
अनर्थायेह शब्दार्थे विगतार्थो विजृम्भते ॥ १ ॥
śrīvasiṣṭha uvāca ,
saṃvedanaṃ bhāvanaṃ ca vāsanā kalaneti ca ,
anarthāyeha śabdārthe vigatārtho vijṛmbhate 1
1. śrīvasiṣṭhaḥ uvāca | saṃvedanam bhāvanam ca vāsanā kalanam
iti ca | anarthāya iha śabdārthe vigatārthaḥ vijṛmbhate ||
1. śrīvasiṣṭhaḥ uvāca: iha saṃvedanam ca bhāvanam ca vāsanā ca kalanam iti anarthāya (bhavati).
śabdārthe vigatārthaḥ (eva) vijṛmbhate.
1. Śrī Vasiṣṭha said: Cognition (saṃvedana), ideation (bhāvanā), latent impressions (vāsanā), and apprehension (kalana) – these, as mere concepts, here lead to meaninglessness. In the realm of verbal meaning (śabdārtha), that which is inherently devoid of ultimate meaning (vigatārtha) expands.
वेदनं भावनं विद्धि सर्वदोषसमाश्रयम् ।
तस्मिन्नेवापदः सन्ति लता मधुरसे यथा ॥ २ ॥
vedanaṃ bhāvanaṃ viddhi sarvadoṣasamāśrayam ,
tasminnevāpadaḥ santi latā madhurase yathā 2
2. vedanam bhāvanam viddhi sarvadoṣasamāśrayam |
tasmin eva āpadaḥ santi latāḥ madhurase yathā ||
2. vedanam bhāvanam (ca) sarvadoṣasamāśrayam viddhi.
yathā latāḥ madhurase (santi),
(tathā) tasmin eva āpadaḥ santi.
2. Know that mere cognition (vedana) and ideation (bhāvanā) are the abode of all imperfections. In them alone reside dangers, just as parasitic creepers (latā) are found in sweet sap (madhurasa).
संसारमार्गे गहने वासनावेशवाहिनः ।
उपयाति विचित्रौघैर्वृत्तवृत्तान्तसंततिः ॥ ३ ॥
saṃsāramārge gahane vāsanāveśavāhinaḥ ,
upayāti vicitraughairvṛttavṛttāntasaṃtatiḥ 3
3. samsāramārge gahane vāsanāveśavāhinaḥ
upayāti vicitraughaiḥ vṛttavṛttāntasantatiḥ
3. samsāramārge gahane vāsanāveśavāhinaḥ
vṛttavṛttāntasantatiḥ vicitraughaiḥ upayāti
3. In the profound and intricate path of transmigration (saṃsāra), a continuous succession of diverse events and experiences, belonging to one driven by the force of latent impressions (vāsanā), comes forth.
विवेकिनो वासनया सह संसारसंभ्रमः ।
क्षीयते माधवस्यान्ते शनैरिव धरारसः ॥ ४ ॥
vivekino vāsanayā saha saṃsārasaṃbhramaḥ ,
kṣīyate mādhavasyānte śanairiva dharārasaḥ 4
4. vivekinaḥ vāsanayā saha samsārasambhramaḥ
kṣīyate mādhavasya ante śanaiḥ iva dharārasaḥ
4. vivekinaḥ vāsanayā saha samsārasambhramaḥ
mādhavasya ante dharārasaḥ śanaiḥ iva kṣīyate
4. For a discerning individual, the turmoil of transmigration (saṃsāra), along with its accompanying latent impressions (vāsanā), gradually wanes, much like the sap of the earth slowly diminishes towards the end of the spring season.
अस्याः संसारसल्लक्या वासनोत्सेधकारिणी ।
कदल्या वनजालिन्या रसलेखेव माधवी ॥ ५ ॥
asyāḥ saṃsārasallakyā vāsanotsedhakāriṇī ,
kadalyā vanajālinyā rasalekheva mādhavī 5
5. asyāḥ samsārasallakyā vāsanotsedhakāriṇī
kadalyā vanajālinyā rasalekhā iva mādhavī
5. asyāḥ samsārasallakyā mādhavī vāsanotsedhakāriṇī
kadalyā vanajālinyā rasalekhā iva
5. This Madhavi creeper (a metaphor for something that promotes vāsanā), which causes the proliferation of latent impressions (vāsanā), is to this *sallakī* tree of transmigration (saṃsāra) what the pith or essence (rasalekhā) is to a banana plant or a forest creeper.
संसारान्ध्यतयोदेति वासनात्मा रसश्चितौ ।
यथा वनतया तस्थौ मधुमासरसः क्षितौ ॥ ६ ॥
saṃsārāndhyatayodeti vāsanātmā rasaścitau ,
yathā vanatayā tasthau madhumāsarasaḥ kṣitau 6
6. samsārāndhyatayā udeti vāsanātmā rasaḥ citau
yathā vanatayā tasthau madhumāsarasaḥ kṣitau
6. samsārāndhyatayā vāsanātmā rasaḥ citau udeti
yathā vanatayā madhumāsarasaḥ kṣitau tasthau
6. Due to the darkness of transmigration (saṃsāra), the essence, whose very nature is latent impressions (vāsanā), manifests itself in consciousness (cit). This occurs just as the vibrant essence of the spring season remains embedded in the earth through its abundant vegetation.
चिन्मात्रादमलाच्छून्यादृते किंचिन्न विद्यते ।
नान्यत्किंचिदपर्यन्ते खे शून्यत्वेतरद्यथा ॥ ७ ॥
cinmātrādamalācchūnyādṛte kiṃcinna vidyate ,
nānyatkiṃcidaparyante khe śūnyatvetaradyathā 7
7. cinmātrāt amalāt śūnyāt ṛte kiṃcit na vidyate na
anyat kiṃcit aparyante khe śūnyatvetarat yathā
7. amalāt cinmātrāt śūnyāt ṛte kiṃcit na vidyate
aparyante khe śūnyatvetarat kiṃcit na (vidyate) yathā
7. Nothing whatsoever exists apart from pure consciousness (cinmātra), which is spotless and empty. Just as in boundless space, nothing exists other than emptiness.
वेदनात्मा न सोऽस्त्यन्य इति या प्रतिभा स्थिरा ।
एषाऽविद्या भ्रमस्त्वेष स च संसार आततः ॥ ८ ॥
vedanātmā na so'styanya iti yā pratibhā sthirā ,
eṣā'vidyā bhramastveṣa sa ca saṃsāra ātataḥ 8
8. vedanātmā na saḥ asti anyaḥ iti yā pratibhā sthirā
eṣā avidyā bhramaḥ tu eṣaḥ saḥ ca saṃsāraḥ ātataḥ
8. yā sthirā pratibhā "saḥ vedanātmā na anyaḥ asti" iti (asti),
eṣā avidyā,
tu eṣaḥ bhramaḥ,
ca saḥ ātataḥ saṃsāraḥ (asti)
8. The firm perception, 'This self (ātman) *is* the very nature of sensation and is not distinct from it' - this is ignorance (avidyā), this is delusion (bhrama), and that (delusion) is the pervasive cycle of transmigration (saṃsāra).
अनालोकनसंसिद्ध आलोकेनैव नश्यति ।
असदात्मा सदाभासो बालवेतालवत्क्षणात् ॥ ९ ॥
anālokanasaṃsiddha ālokenaiva naśyati ,
asadātmā sadābhāso bālavetālavatkṣaṇāt 9
9. anālokanasaṃsiddhaḥ ālokena eva naśyati
asat ātmā sat ābhāsaḥ bālavetālavat kṣaṇāt
9. asadātmā (yasya saḥ) sadābhāsaḥ anālokanasaṃsiddhaḥ (tat) ālokena eva kṣaṇāt naśyati,
bālavetālavat (yathā)
9. That which is established by non-perception, having an unreal essence but appearing to be real, vanishes instantly with perception, just like a child's imaginary goblin (vetāla).
सर्वदृश्यदृशो बाधे बोधसारतयैकताम् ।
यान्त्यशेषमहीपीठसरित्पूरा इवार्णवे ॥ १० ॥
sarvadṛśyadṛśo bādhe bodhasāratayaikatām ,
yāntyaśeṣamahīpīṭhasaritpūrā ivārṇave 10
10. sarvadṛśyadṛśaḥ bādhe bodhasāratayā ekatām
yānti aśeṣamahīpīṭhasaritpūrāḥ iva arṇave
10. (sarvadṛśyadṛśaḥ bādhe sati),
(te) bodhasāratayā ekatām yānti aśeṣamahīpīṭhasaritpūrāḥ arṇave iva (yānti)
10. Upon the sublation of the entire perceived-perceiver duality, these (phenomenal appearances) attain oneness by virtue of their essential nature being pure consciousness (bodha), just as all floods of rivers from the entire surface of the earth merge into the ocean.
मृन्मयं तु यथा भाण्डं मृच्छून्यं नोपलभ्यते ।
चिन्मयादितया चेत्यं चिच्छून्यं नोपलभ्यते ॥ ११ ॥
mṛnmayaṃ tu yathā bhāṇḍaṃ mṛcchūnyaṃ nopalabhyate ,
cinmayāditayā cetyaṃ cicchūnyaṃ nopalabhyate 11
11. mṛnmayam tu yathā bhāṇḍam mṛt śūnyam na upalabhyate
cinmayāditayā cetyam cit śūnyam na upalabhyate
11. yathā mṛnmayam bhāṇḍam tu mṛt śūnyam na upalabhyate
cinmayāditayā cetyam cit śūnyam na upalabhyate
11. Just as an earthen pot is not perceived to be devoid of clay, so too, the knowable object, being of the very nature of consciousness, is not perceived to be devoid of consciousness.
बोधावबुद्धं यद्वस्तु बोद्ध्यकर्केतेयते ।
नाबोधं बुध्यते बोधो वैरूप्यादिनान्यता ॥ १२ ॥
bodhāvabuddhaṃ yadvastu boddhyakarketeyate ,
nābodhaṃ budhyate bodho vairūpyādinānyatā 12
12. bodha avabuddham yat vastu bodhya kartṛka īyate na
abodham budhyate bodhaḥ vairūpya ādinā ananyatā
12. yat vastu bodha avabuddham bodhya kartṛka īyate
bodhaḥ abodham na budhyate vairūpya ādinā ananyatā
12. That object which is apprehended by consciousness is then regarded as the knowable. Consciousness does not cognize that which is non-consciousness; due to dissimilarity and other factors, there is no identity (between them).
द्रष्टृदर्शनदृश्येषु प्रत्येकं बोधमात्रता ।
सारस्तेन तदन्यत्वं नास्ति किंचित्खपुष्पवत् ॥ १३ ॥
draṣṭṛdarśanadṛśyeṣu pratyekaṃ bodhamātratā ,
sārastena tadanyatvaṃ nāsti kiṃcitkhapuṣpavat 13
13. draṣṭṛ darśana dṛśyeṣu pratyekam bodha mātratā
sāraḥ tena tat anyatvam na asti kiñcit khapuṣpavat
13. draṣṭṛ darśana dṛśyeṣu pratyekam bodha mātratā
sāraḥ tena tat anyatvam na asti kiñcit khapuṣpavat
13. In the triad of the seer, the act of seeing, and the object seen, each is merely of the nature of consciousness. Therefore, this is the essence, and no otherness (between them) exists, just like a sky-flower (which is an illusory or non-existent concept).
सजातीयः सजातीयेनैकतामनुगच्छति ।
अन्योन्यानुभवस्तेन भवत्वेकत्वनिश्चयः ॥ १४ ॥
sajātīyaḥ sajātīyenaikatāmanugacchati ,
anyonyānubhavastena bhavatvekatvaniścayaḥ 14
14. sajātīyaḥ sajātīyena ekatām anugacchati
anyonya anubhavaḥ tena bhavatu ekatva niścayaḥ
14. sajātīyaḥ sajātīyena ekatām anugacchati
anyonya anubhavaḥ tena ekatva niścayaḥ bhavatu
14. That which is of the same kind unites with that which is of the same kind. Mutual experience (is a result of this). By that (mutual experience), let there arise a firm conviction of oneness.
यदि काष्ठोपलादीनां न भवेद्बोधरूपता ।
तत्सदानुपलम्भः स्यादेतेषामसतामिव ॥ १५ ॥
yadi kāṣṭhopalādīnāṃ na bhavedbodharūpatā ,
tatsadānupalambhaḥ syādeteṣāmasatāmiva 15
15. yadi kāṣṭhopalādīnām na bhavet bodharūpatā
tat sadā anupalambhaḥ syāt eteṣām asatām iva
15. yadi kāṣṭhopalādīnām bodharūpatā na bhavet,
tat (tadā) eteṣām asatām iva sadā anupalambhaḥ syāt.
15. If objects like wood and stone did not possess the nature of consciousness, then they would always be imperceptible, just like non-existent things.
यदा त्वेषा नु दृश्यश्रीर्बोधमात्रैकरूपिणी ।
तदान्येवाप्यनन्यैव सती बोधेन बोध्यते ॥ १६ ॥
yadā tveṣā nu dṛśyaśrīrbodhamātraikarūpiṇī ,
tadānyevāpyananyaiva satī bodhena bodhyate 16
16. yadā tu eṣā nu dṛśyaśrīḥ bodhamātraikarūpiṇī tadā
anyā eva api ananyā eva satī bodhena bodhyate
16. yadā tu eṣā nu dṛśyaśrīḥ bodhamātraikarūpiṇī (asti),
tadā (sā) anyā eva api ananyā eva satī bodhena bodhyate.
16. But when this visible reality (dṛśyaśrī) is indeed solely of the nature of pure consciousness, then, though appearing distinct, it is truly non-distinct, being revealed by consciousness (bodha) itself.
सर्वं जगद्गतं दृश्यं बोधमात्रमिदं ततम् ।
स्पन्दमात्रं यथा वायुर्जलमात्रं यथार्णवः ॥ १७ ॥
sarvaṃ jagadgataṃ dṛśyaṃ bodhamātramidaṃ tatam ,
spandamātraṃ yathā vāyurjalamātraṃ yathārṇavaḥ 17
17. sarvam jagat gatam dṛśyam bodhamātram idam tatam
spandamātram yathā vāyuḥ jalamātram yathā arṇavaḥ
17. jagat gatam sarvam idam dṛśyam (hi) bodhamātram tatam (asti); yathā vāyuḥ spandamātram (asti),
yathā arṇavaḥ jalamātram (asti).
17. All this perceived (dṛśya) reality within the world, which is extensively spread, is merely consciousness (bodha); just as wind is merely vibration, and the ocean is merely water.
मिश्रीभूता अपि ह्येते जतुकाष्ठादयो यथा ।
मिथोऽननुभवे मिश्रा ऐक्यं ह्यनुभवे मिथः ॥ १८ ॥
miśrībhūtā api hyete jatukāṣṭhādayo yathā ,
mitho'nanubhave miśrā aikyaṃ hyanubhave mithaḥ 18
18. miśrībhūtāḥ api hi ete jatukāṣṭhādayaḥ yathā
mithaḥ ananubhave miśrāḥ aikyam hi anubhave mithaḥ
18. yathā ete jatukāṣṭhādayaḥ api hi miśrībhūtāḥ,
(te) ananubhave mithaḥ miśrāḥ (bhavanti),
hi (tu) anubhave mithaḥ aikyam (bhavanti).
18. Indeed, just as things like lac and wood, though mixed together, appear as a blend when not mutually experienced as distinct entities (ananubhava), yet become a mutual unity (aikya) when experienced (anubhava) as one.
अन्योन्यानुभवो ह्यैक्यमैक्यं त्वन्योन्यवेदनम् ।
यथाम्भसोः क्षीरयोर्वा न काष्ठजतुनोरिव ॥ १९ ॥
anyonyānubhavo hyaikyamaikyaṃ tvanyonyavedanam ,
yathāmbhasoḥ kṣīrayorvā na kāṣṭhajatunoriva 19
19. anyonyānubhavaḥ hi aikyam aikyam tu anyonyavedanam
yathā ambhasoḥ kṣīrayoḥ vā na kāṣṭhajatunoḥ iva
19. hi anyonyānubhavaḥ aikyam,
tu aikyam anyonyavedanam.
yathā ambhasoḥ kṣīrayoḥ vā,
na kāṣṭhajatunoḥ iva
19. Mutual experience is indeed oneness, and oneness, in turn, is mutual knowing. This is like the mixing of water and milk, not like wood and lac.
अहमित्येव बन्धाय नाहमित्येव मुक्तये ।
एतावन्मात्रके बन्धे स्वायत्ते किमशक्तता ॥ २० ॥
ahamityeva bandhāya nāhamityeva muktaye ,
etāvanmātrake bandhe svāyatte kimaśaktatā 20
20. aham iti eva bandhāya na aham iti eva muktaye
etāvanmātrake bandhe svāyatte kim aśaktatā
20. aham iti eva bandhāya,
na aham iti eva muktaye.
etāvanmātrake svāyatte bandhe kim aśaktatā
20. The thought "I am" (aham iti) certainly leads to bondage, while the thought "I am not" (na aham iti) leads to liberation (mokṣa). When bondage (bandha) is merely of this nature and completely dependent on oneself, what difficulty could there be?
चन्द्रद्वयप्रत्ययवन्मृगतृष्णाम्बुबुद्धिवत् ।
किमनुत्थित एवायमसदेवाहमुत्थितः ॥ २१ ॥
candradvayapratyayavanmṛgatṛṣṇāmbubuddhivat ,
kimanutthita evāyamasadevāhamutthitaḥ 21
21. candradvayapratyayavat mṛgatṛṣṇāmbubuddhivāt
kim anutthitaḥ eva ayam asat eva aham utthitaḥ
21. candradvayapratyayavat mṛgatṛṣṇāmbubuddhivāt,
kim ayam aham asat eva anutthitaḥ eva utthitaḥ?
21. It is like the perception of two moons or the understanding of water in a mirage: How is it that this 'I' (aham), which is indeed non-existent (asat) and truly unreal, has arisen?
ममेदमिति बन्धाय नाहमित्येव मुक्तये ।
एतावन्मात्रके वस्तुन्यात्मायत्ते किमज्ञता ॥ २२ ॥
mamedamiti bandhāya nāhamityeva muktaye ,
etāvanmātrake vastunyātmāyatte kimajñatā 22
22. mama idam iti bandhāya na aham iti eva muktaye
etāvanmātrake vastuni ātmāyatte kim ajñatā
22. mama idam iti bandhāya,
na aham iti eva muktaye.
etāvanmātrake ātmāyatte vastuni kim ajñatā
22. The thought "This is mine" (mama idam iti) leads to bondage, while the thought "I am not" (na aham iti) certainly leads to liberation (mokṣa). When the reality (vastu) is merely of this nature and dependent on one's own self (ātman), what room is there for ignorance (ajñatā)?
यः कुण्डबदरन्यायो या घटाकाशयोः स्थितिः ।
स संबन्धोऽपि नैवान्यमैक्यं ह्यन्योन्यवेदनम् ॥ २३ ॥
yaḥ kuṇḍabadaranyāyo yā ghaṭākāśayoḥ sthitiḥ ,
sa saṃbandho'pi naivānyamaikyaṃ hyanyonyavedanam 23
23. yaḥ kuṇḍabadaranyāyaḥ yā ghaṭākāśayoḥ sthitiḥ saḥ
saṃbandhaḥ api na eva anyat aikyam hi anyonyavedanam
23. yaḥ kuṇḍabadaranyāyaḥ yā ghaṭākāśayoḥ sthitiḥ saḥ saṃbandhaḥ api na eva anyat (asti),
hi anyonyavedanam aikyam (eva).
23. The relationship exemplified by a jujube fruit in a pot, or the state of a pot and the space (ākāśa) within it – even that connection (saṃbandha) is not distinct; indeed, mutual awareness (vedana) itself is unity (aikya).
अन्योन्यावेदनं त्वैक्यं भागशो गतमप्यलम् ।
अजडं वा जडं वापि नैकं रूपं विमुञ्चति ॥ २४ ॥
anyonyāvedanaṃ tvaikyaṃ bhāgaśo gatamapyalam ,
ajaḍaṃ vā jaḍaṃ vāpi naikaṃ rūpaṃ vimuñcati 24
24. anyonyāvedanam tu aikyam bhāgaśaḥ gatam api alam
ajaḍam vā jaḍam vā api na ekam rūpam vimuñcati
24. tu anyonyāvedanam (kāraṇāt) bhāgaśaḥ gatam api aikyam alam (tiṣṭhati).
ajaḍam vā jaḍam vā api ekam rūpam na vimuñcati.
24. Indeed, even if unity (aikya) has seemingly entered into parts due to a lack of mutual awareness, it remains completely (intact). Whether something is non-inert or inert, a single essential form (rūpa) does not abandon its nature.
नाजडं जडतामेति स्वभावा ह्यनपायिनः ।
यच्चाजडं जडं दृष्टं द्वैति तत्रास्ति नैकता ॥ २५ ॥
nājaḍaṃ jaḍatāmeti svabhāvā hyanapāyinaḥ ,
yaccājaḍaṃ jaḍaṃ dṛṣṭaṃ dvaiti tatrāsti naikatā 25
25. na ajaḍam jaḍatām eti svabhāvāḥ hi anapāyinaḥ yat
ca ajaḍam jaḍam dṛṣṭam dvaiti tatra asti na ekatā
25. ajaḍam na jaḍatām eti,
hi svabhāvāḥ anapāyinaḥ (bhavanti).
yat ca ajaḍam (ca) jaḍam dṛṣṭam,
tatra dvaiti (bhavati),
na ekatā asti.
25. The non-inert does not attain inertness, for intrinsic natures (svabhāva) are imperishable. And when something is perceived as both non-inert and inert, duality (dvaita) exists there, not unity (ekatā).
वासनावेशवलिताः कुविकारशतात्मभिः ।
व्रजन्त्यधोधो धावन्तं शिलाः शैलच्युता इव ॥ २६ ॥
vāsanāveśavalitāḥ kuvikāraśatātmabhiḥ ,
vrajantyadhodho dhāvantaṃ śilāḥ śailacyutā iva 26
26. vāsanāveśavalitāḥ kuvikāraśatātmabhiḥ vrajanti
adhaḥ adhaḥ dhāvantam śilāḥ śailacyutāḥ iva
26. vāsanāveśavalitāḥ kuvikāraśatātmabhiḥ (janāḥ) adhaḥ adhaḥ vrajanti,
(yathā) dhāvantam śailacyutāḥ śilāḥ iva.
26. Individuals, imbued with hundreds of ignoble modifications arising from the powerful sway of innate tendencies (vāsanā), descend further and further, like stones dislodged from a mountain rushing downwards.
व्यूढानां वासनावातैर्नृतृणानामितस्ततः ।
तान्यापतन्ति दुःखानि तत्र वक्तुं न पार्यते ॥ २७ ॥
vyūḍhānāṃ vāsanāvātairnṛtṛṇānāmitastataḥ ,
tānyāpatanti duḥkhāni tatra vaktuṃ na pāryate 27
27. vyūḍhānām vāsanāvātaiḥ nṛtṛṇānām itas tataḥ
tāni āpatanti duḥkhāni tatra vaktum na pāryate
27. nṛtṛṇānām vyūḍhānām vāsanāvātaiḥ itas tataḥ
tāni duḥkhāni āpatanti tatra vaktum na pāryate
27. Men, like blades of grass, are scattered here and there by the winds of their inherent tendencies (vāsanā). The sorrows that consequently befall them are impossible to describe.
भ्रान्त्वा भृशं करतलाहतकन्दुकाभं लोकाः पतन्ति निरयेषु रसेन रक्ताः ।
क्लेशेन तत्र परिजर्जरतां प्रयाताः कालान्तरेण पुनरन्यनिभा भवन्ति ॥ २८ ॥
bhrāntvā bhṛśaṃ karatalāhatakandukābhaṃ lokāḥ patanti nirayeṣu rasena raktāḥ ,
kleśena tatra parijarjaratāṃ prayātāḥ kālāntareṇa punaranyanibhā bhavanti 28
28. bhrāntvā bhṛśam karatalāhatakandukābham
lokāḥ patanti nirayeṣu rasena raktāḥ
kleśena tatra parijarjaratām prayātāḥ
kālāntareṇa punaḥ anyanibhā bhavanti
28. lokāḥ raktāḥ rasena bhṛśam
karatalāhatakandukābham bhrāntvā nirayeṣu patanti
tatra kleśena parijarjaratām prayātāḥ
kālāntareṇa punaḥ anyanibhā bhavanti
28. People, intensely attached by their passions, wander widely like a ball struck by the palm of a hand, and consequently fall into various hells. There, having become utterly worn out by torment, after a period of time, they assume different forms again.

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 (current chapter) 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