Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-40

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीभगवानुवाच ।
स्थैर्यं देहस्य दृष्टस्य जीवितं प्रोच्यते जनैः ।
देहान्तरार्थं देहस्य संत्यागो मरणं स्मृतम् ॥ १ ॥
śrībhagavānuvāca ,
sthairyaṃ dehasya dṛṣṭasya jīvitaṃ procyate janaiḥ ,
dehāntarārthaṃ dehasya saṃtyāgo maraṇaṃ smṛtam 1
1. śrībhagavān uvāca sthairyam dehasya dṛṣṭasya jīvitam procyate
janaiḥ dehāntarārtham dehasya saṃtyāgaḥ maraṇam smṛtam
1. śrībhagavān uvāca janaiḥ dṛṣṭasya dehasya sthairyam jīvitam
procyate dehāntarārtham dehasya saṃtyāgaḥ maraṇam smṛtam
1. The Blessed Lord said: Stability of the perceived body is declared by people to be life. The complete abandonment of the body for the sake of another body is considered death.
द्वाभ्यां चैवासि पक्षाभ्यामाभ्यां मुक्तो महामते ।
किं ते मरणमस्तीह किं वा जीवितमस्ति ते ॥ २ ॥
dvābhyāṃ caivāsi pakṣābhyāmābhyāṃ mukto mahāmate ,
kiṃ te maraṇamastīha kiṃ vā jīvitamasti te 2
2. dvābhyām ca eva asi pakṣābhyām ābhyām muktaḥ mahāmate
kim te maraṇam asti iha kim vā jīvitam asti te
2. mahāmate tvam ābhyām dvābhyām pakṣābhyām ca eva muktaḥ
asi te iha kim maraṇam asti vā te kim jīvitam asti
2. O great-minded one, you are indeed liberated by these two aspects. What is death for you here, or what is life for you?
निदर्शनार्थमेतत्तु मयोक्तमरिमर्दन ।
न त्वं जीवसि सर्वज्ञ म्रियसे न कदाचन ॥ ३ ॥
nidarśanārthametattu mayoktamarimardana ,
na tvaṃ jīvasi sarvajña mriyase na kadācana 3
3. nidarśanārtham etat tu mayā uktam arimardana
na tvam jīvasi sarvajña mriyase na kadācana
3. arimardana etat tu mayā nidarśanārtham uktam
sarvajña tvam na jīvasi na kadācana mriyase
3. O destroyer of enemies, this indeed has been stated by me for the purpose of illustration. O all-knowing one, you neither live nor ever die.
देहसंस्थोऽप्यदेहत्वाददेहोऽसि विदेहदृक् ।
व्योमसंस्थोऽप्यसक्तत्वादव्योमेव हि मारुतः ॥ ४ ॥
dehasaṃstho'pyadehatvādadeho'si videhadṛk ,
vyomasaṃstho'pyasaktatvādavyomeva hi mārutaḥ 4
4. dehasaṃsthaḥ api adehatvāt adehaḥ asi videhadṛk
vyomasaṃsthaḥ api asaktatvāt avyomā iva hi mārutaḥ
4. dehasaṃsthaḥ api tvam adehatvāt adehaḥ asi videhadṛk
hi mārutaḥ vyomasaṃsthaḥ api asaktatvāt avyomā iva
4. Even while situated in a body, you are bodiless (adeha) due to your bodiless nature; you are a seer of the bodiless (ātman). Indeed, just as the wind, though existing in space, is as if not in space due to its unattached nature.
स्पर्शसंबोधकारित्वाद्देह एवास्ति सुव्रत ।
उत्सेधारोधकत्वेन खमुत्सेधस्य कारणम् ॥ ५ ॥
sparśasaṃbodhakāritvāddeha evāsti suvrata ,
utsedhārodhakatvena khamutsedhasya kāraṇam 5
5. sparśasaṃbodhakāritvāt dehaḥ eva asti suvrata
utsedhārodhakavena kham utsedhasya kāraṇam
5. suvrat sparśasaṃbodhakāritvāt dehaḥ eva asti
utsedhārodhakavena kham utsedhasya kāraṇam
5. O virtuous one, the body exists solely due to its capacity to cause the perception of touch, and it acts as an obstruction to one's elevation. Space (kha), on the other hand, is the cause of expansion.
प्रबुद्धो ज्ञातवस्तुत्वाद्देहः क्व शमिनामिह ।
इदं त्वेकं परिच्छिन्नं रूपमज्ञेषु दुःस्थितम् ॥ ६ ॥
prabuddho jñātavastutvāddehaḥ kva śamināmiha ,
idaṃ tvekaṃ paricchinnaṃ rūpamajñeṣu duḥsthitam 6
6. prabuddhaḥ jñātavastutvāt dehaḥ kva śaminām iha
idam tu ekam paricchinnam rūpam ajñeṣu duḥsthitam
6. śaminām iha jñātavastutvāt dehaḥ kva tu idam
ekam paricchinnam rūpam ajñeṣu duḥsthitam
6. For those tranquil individuals who have awakened to the true nature of reality, where does the concept of a 'body' even stand? Indeed, this single, limited form (the body) remains a source of difficulty among the ignorant.
सर्वदा सर्वमेवासि चित्प्रकाशः परैकधीः ।
को देहः कोऽप्यदेहस्ते यं गृह्णासि जहासि च ॥ ७ ॥
sarvadā sarvamevāsi citprakāśaḥ paraikadhīḥ ,
ko dehaḥ ko'pyadehaste yaṃ gṛhṇāsi jahāsi ca 7
7. sarvadā sarvam eva asi citprakāśaḥ para-eka-dhīḥ
kaḥ dehaḥ kaḥ api adehaḥ te yam gṛhṇāsi jahāsi ca
7. sarvadā sarvam eva asi citprakāśaḥ para-eka-dhīḥ
yam gṛhṇāsi jahāsi ca te kaḥ dehaḥ kaḥ api adehaḥ
7. You are always everything, indeed the very light of consciousness (cit), the ultimate singular intelligence. What body, or even disembodied state, could truly belong to you, whom you merely accept and abandon?
समुदेतु वसन्तो वा वातु वा प्रलयानिलः ।
भावाभावविहीनस्य किमभ्यागतमात्मनः ॥ ८ ॥
samudetu vasanto vā vātu vā pralayānilaḥ ,
bhāvābhāvavihīnasya kimabhyāgatamātmanaḥ 8
8. samudetū vasantaḥ vā vātu vā pralayānilaḥ
bhāvābhāvavihīnasya kim abhyāgatam ātmanaḥ
8. vasantaḥ vā samudetu vā pralayānilaḥ vātu
bhāvābhāvavihīnasya ātmanaḥ kim abhyāgatam
8. Let spring arrive, or let the wind of cosmic dissolution blow; what could possibly approach or affect the (ātman) Self, which is devoid of both existence and non-existence?
प्रलुठत्स्वपि शैलेषु कल्पाग्निषु दहत्स्वपि ।
वहत्सूत्पातवातेषु स्वात्मन्येव हि तिष्ठति ॥ ९ ॥
praluṭhatsvapi śaileṣu kalpāgniṣu dahatsvapi ,
vahatsūtpātavāteṣu svātmanyeva hi tiṣṭhati 9
9. praluṭhatsu api śaileṣu kalpāgniṣu dahatsu api
vahatsu utpātavāteṣu svātmani eva hi tiṣṭhati
9. śaileṣu praluṭhatsu api kalpāgniṣu dahatsu api
utpātavāteṣu vahatsu svātmani eva hi tiṣṭhati
9. Even when mountains are tumbling down, even when the fires of cosmic dissolution (kalpāgni) blaze, and even when catastrophic winds blow, one truly abides only in one's own Self (ātman).
सर्वभूतानि तिष्ठन्तु सर्वमेव प्रयातु वा ।
नश्यन्तु वाथ वर्धन्तामात्मन्येवाभितिष्ठति ॥ १० ॥
sarvabhūtāni tiṣṭhantu sarvameva prayātu vā ,
naśyantu vātha vardhantāmātmanyevābhitiṣṭhati 10
10. sarvabhūtāni tiṣṭhantu sarvam eva prayātu vā
naśyantu vā atha vardhantām ātmani eva abhitiṣṭhati
10. sarvabhūtāni tiṣṭhantu vā sarvam eva prayātu vā
naśyantu vā atha vardhantām ātmani eva abhitiṣṭhati
10. Whether all beings remain, or all depart, or perish, or grow, the (supreme) Self (ātman) alone remains firmly established in itself.
क्षीयते न क्षयं प्राप्ते वर्धमाने न वर्धते ।
न स्पन्दते स्पन्दमाने देहेऽस्मिन्परमेश्वरः ॥ ११ ॥
kṣīyate na kṣayaṃ prāpte vardhamāne na vardhate ,
na spandate spandamāne dehe'sminparameśvaraḥ 11
11. kṣīyate na kṣayam prāpte vardhamāne na vardhate
na spandate spandamāne dehe asmin parameśvaraḥ
11. parameśvaraḥ dehe asmin kṣayam prāpte na kṣīyate
vardhamāne na vardhate spandamāne na spandate
11. The Supreme Lord (parameśvara) neither diminishes when this body reaches decay, nor does it grow when it increases. It does not vibrate even when this body vibrates.
देहस्याहमहं देहीति क्षीणे चित्तविभ्रमे ।
त्यजामि न त्यजामीति किं मुधा कलनोदिता ॥ १२ ॥
dehasyāhamahaṃ dehīti kṣīṇe cittavibhrame ,
tyajāmi na tyajāmīti kiṃ mudhā kalanoditā 12
12. dehasya aham aham dehī iti kṣīṇe cittavibhrome
tyajāmi na tyajāmi iti kim mudhā kalana uditā
12. dehasya aham aham dehī iti cittavibhrome kṣīṇe
tyajāmi na tyajāmi iti mudhā kalana uditā kim
12. When the mental delusion (cittavibhrama) of "I belong to the body" or "I am the embodied one" has vanished, why does the deliberation (kalana) of "I abandon, I do not abandon" arise in vain?
प्रबुद्धाः सर्वकर्तारः करिष्यन्तीह किंचन ।
न तस्याकरणे नित्यमकर्तृत्वपदं गताः ॥ १४ ॥
prabuddhāḥ sarvakartāraḥ kariṣyantīha kiṃcana ,
na tasyākaraṇe nityamakartṛtvapadaṃ gatāḥ 14
14. prabuddhāḥ sarvakartāraḥ kariṣyanti iha kiñcana
na tasya akaraṇe nityam akartṛtvapadam gatāḥ
14. prabuddhāḥ sarvakartāraḥ iha kiñcana kariṣyanti
tasya akaraṇe nityam akartṛtvapadam na gatāḥ
14. The awakened ones (prabuddhāḥ), though intrinsically the agents of all (sarvakartāraḥ), may indeed perform some action here. Nevertheless, they do not attain the state of non-doership (akartṛtvapadam) eternally (nityam) merely by refraining from action (tasya akaraṇe).
अकर्तृत्वादभोक्तृत्वमर्थादेव समागतम् ।
संगृहीतं किलानुप्तं केनेह भुवनत्रये ॥ १५ ॥
akartṛtvādabhoktṛtvamarthādeva samāgatam ,
saṃgṛhītaṃ kilānuptaṃ keneha bhuvanatraye 15
15. akartṛtvāt abhoktṛtvam arthāt eva samāgatam
saṃgṛhītam kila anuptam kena iha bhuvanatraye
15. akartṛtvāt abhoktṛtvam arthāt eva samāgatam.
kila iha bhuvanatraye anuptam kena saṃgṛhītam?
15. From non-doership (akartṛtvāt), non-enjoyership (abhoktṛtvam) naturally (arthāt eva) follows. For who, indeed (kila), has ever gathered (saṃgṛhītam) something unsown (anuptam) in these three worlds (bhuvanatraye) here (iha)?
शान्ते कर्तृत्वभोक्तृत्वे शान्तिरेवेह शिष्यते ।
प्रौढिमभ्यागता सैव मुक्तिरित्युच्यते बुधैः ॥ १६ ॥
śānte kartṛtvabhoktṛtve śāntireveha śiṣyate ,
prauḍhimabhyāgatā saiva muktirityucyate budhaiḥ 16
16. śānte kartṛtvabhoktṛtve śāntiḥ eva iha śiṣyate
prauḍhim abhyāgatā sā eva muktiḥ iti ucyate budhaiḥ
16. kartṛtvabhoktṛtve śānte (sati),
iha śāntiḥ eva śiṣyate.
sā eva prauḍhim abhyāgatā (satī) budhaiḥ muktiḥ iti ucyate.
16. When doership and enjoyership (kartṛtvabhoktṛtve) have subsided (śānte), only peace (śāntiḥ) remains here (iha). That very state (sā eva), having attained fullness (prauḍhim abhyāgatā), is called final liberation (mokṣa) by the wise (budhaiḥ).
प्रबुद्धाश्चिन्मयाः शुद्धाः सर्वमाक्रम्य संस्थिताः ।
किं त्यक्तं परिगृह्णन्तु किं गृहीतं त्यजन्तु वा ॥ १७ ॥
prabuddhāścinmayāḥ śuddhāḥ sarvamākramya saṃsthitāḥ ,
kiṃ tyaktaṃ parigṛhṇantu kiṃ gṛhītaṃ tyajantu vā 17
17. prabuddhāḥ cinmayāḥ śuddhāḥ sarvam ākramya saṃsthitāḥ
kim tyaktam parigṛhṇantu kim gṛhītam tyajantu vā
17. prabuddhāḥ cinmayāḥ śuddhāḥ sarvam ākramya saṃsthitāḥ (santi).
(te) tyaktam kim parigṛhṇantu? vā gṛhītam kim tyajantu?
17. The awakened (prabuddhāḥ), who are inherently conscious (cinmayāḥ) and pure (śuddhāḥ), exist established (saṃsthitāḥ) having pervaded (ākramya) everything (sarvam). For them, what is there to accept (parigṛhṇantu) that was abandoned (tyaktam), or what is there to abandon (tyajantu) that was taken (gṛhītam)?
ग्राह्यग्राहकसंबन्धप्रमितावयविक्रमैः ।
हीनः प्रमेयावयवैः किं गृह्णातु जहातु किम् ॥ १८ ॥
grāhyagrāhakasaṃbandhapramitāvayavikramaiḥ ,
hīnaḥ prameyāvayavaiḥ kiṃ gṛhṇātu jahātu kim 18
18. grāhyagrāhakasaṃbandhapramitāvayavikramaiḥ
hīnaḥ prameyāvayavaiḥ kim gṛhṇātu jahātu kim
18. grāhyagrāhakasaṃbandhapramitāvayavikramaiḥ prameyāvayavaiḥ hīnaḥ,
kim gṛhṇātu kim jahātu
18. That which is devoid of the constituent parts of the knowable and is free from the successive operations determined by the relationship between the perceiver and the perceived – what can it grasp, and what can it abandon?
ग्राह्यग्राहकसंबन्धे क्षीणे शान्तिरुदेत्यलम् ।
स्थितिमभ्यागता शान्तिर्मोक्षनाम्नाभिधीयते ॥ १९ ॥
grāhyagrāhakasaṃbandhe kṣīṇe śāntirudetyalam ,
sthitimabhyāgatā śāntirmokṣanāmnābhidhīyate 19
19. grāhyagrāhakasaṃbandhe kṣīṇe śāntiḥ udeti alam
sthitim abhyāgatā śāntiḥ mokṣanāmnā abhidhīyate
19. grāhyagrāhakasaṃbandhe kṣīṇe śāntiḥ alam udeti.
sthitim abhyāgatā śāntiḥ mokṣanāmnā abhidhīyate.
19. When the relationship between the perceiver and the perceived is diminished, abundant peace (śānti) arises. That peace (śānti) which has attained a stable state is called by the name of liberation (mokṣa).
तत्र स्थिताः सदा शान्तास्त्वादृशाः पुरुषोत्तमाः ।
सुषुप्तावयवस्पन्दसाधर्म्येण चरन्ति हि ॥ २० ॥
tatra sthitāḥ sadā śāntāstvādṛśāḥ puruṣottamāḥ ,
suṣuptāvayavaspandasādharmyeṇa caranti hi 20
20. tatra sthitāḥ sadā śāntāḥ tvādṛśāḥ puruṣottamāḥ
suṣuptāvayavaspandasādharmyeṇa caranti hi
20. tatra sthitāḥ sadā śāntāḥ tvādṛśāḥ puruṣottamāḥ,
suṣuptāvayavaspandasādharmyeṇa hi caranti.
20. Those supreme persons (puruṣottamāḥ) like you, who are always peaceful (śāntāḥ) and established in that state (of liberation), indeed behave with movements of their limbs resembling those in deep sleep.
परावबोधविश्रान्तवासनो जगति स्थितिम् ।
अर्धसुप्त इवेहेमां त्वं पश्यात्मस्थया धिया ॥ २१ ॥
parāvabodhaviśrāntavāsano jagati sthitim ,
ardhasupta ivehemāṃ tvaṃ paśyātmasthayā dhiyā 21
21. parāvabodhaviśrāntavāsanaḥ jagati sthitim
ardhasuptaḥ iva iha imām tvam paśya ātmasthayā dhiyā
21. parāvabodhaviśrāntavāsanaḥ tvam,
ātmasthayā dhiyā,
iha jagati imām sthitim ardhasuptaḥ iva paśya.
21. You, whose latent impressions (vāsanā) have subsided into ultimate knowledge, should perceive this state of existence in the world as if you were half-asleep, using your intelligence (dhiyā) rooted in the Self (ātman).
न रमन्ते हि रम्येषु स्वात्मन्येव गताशयाः ।
नोद्विजन्तेऽन्यदुःखेषु स्वात्मन्येकरसायनाः ॥ २२ ॥
na ramante hi ramyeṣu svātmanyeva gatāśayāḥ ,
nodvijante'nyaduḥkheṣu svātmanyekarasāyanāḥ 22
22. na ramante hi ramyeṣu svātmani eva gatāśayāḥ na
udvijante anyaduḥkheṣu svātmani ekarasāyanāḥ
22. gatāśayāḥ svātmani eva hi ramyeṣu na ramante
ekarasāyanāḥ svātmani anyaduḥkheṣu na udvijante
22. Those whose desires have merged into their own self (ātman) truly find no pleasure in delightful objects. Nor do they feel distressed by the sorrows of others, for their sole essence is unified within their own self (ātman).
इदं कृत्वा करोमीदमिदं त्यक्त्वेदमित्यलम् ।
इति तत्त्वविदां तात संकल्पाः संक्षयं गताः ॥ २३ ॥
idaṃ kṛtvā karomīdamidaṃ tyaktvedamityalam ,
iti tattvavidāṃ tāta saṃkalpāḥ saṃkṣayaṃ gatāḥ 23
23. idam kṛtvā karomi idam idam tyaktvā idam iti alam
iti tattvavidām tāta saṃkalpāḥ saṃkṣayam gatāḥ
23. tāta "idam kṛtvā idam karomi idam tyaktvā idam"
iti alam iti tattvavidām saṃkalpāḥ saṃkṣayam gatāḥ
23. "Having done this, I will do that," or "Having abandoned this, I will do that" - such thoughts are enough! O dear one, thus the mental resolves (saṃkalpa) of those who know the true nature (tattva) of reality have come to an end.
जाग्रति स्वात्मनि स्वस्थाः सुप्ताः संसारसंस्थितौ ।
बालवत्प्रविवेपन्ते सुषुप्तसदृशाशयाः ॥ २४ ॥
jāgrati svātmani svasthāḥ suptāḥ saṃsārasaṃsthitau ,
bālavatpravivepante suṣuptasadṛśāśayāḥ 24
24. jāgrati svātmani svasthāḥ suptāḥ saṃsārasaṃsthitau
bālavat pravivepante suṣuptasadṛśāśayāḥ
24. svasthāḥ svātmani jāgrati saṃsārasaṃsthitau
suptāḥ suṣuptasadṛśāśayāḥ bālavat pravivepante
24. Though firmly established and awake in their own self (ātman), they remain oblivious to (asleep in) the worldly existence (saṃsāra). Their minds, resembling a state of deep sleep, cause them to tremble intensely, just like children.
त्वमजितपदवीमुपागतोऽन्तः कमलजवासरमेकमेव भुक्त्वा ।
गुणगणकलितामिहैव लक्ष्मीं व्रज परमास्पदमच्युतं महात्मन् ॥ २५ ॥
tvamajitapadavīmupāgato'ntaḥ kamalajavāsaramekameva bhuktvā ,
guṇagaṇakalitāmihaiva lakṣmīṃ vraja paramāspadamacyutaṃ mahātman 25
25. tvam ajitapadavīm upāgataḥ antaḥ
kamalajavāsaram ekam eva bhuktvā
guṇagaṇakalitām iha eva lakṣmīm
vraja paramāspadam acyutam mahātman
25. mahātman tvam ajitapadavīm upāgataḥ
antaḥ ekam eva kamalajavāsaram
bhuktvā guṇagaṇakalitām iha eva
lakṣmīm acyutam paramāspadam vraja
25. O great-souled one (mahātman), having attained the path of the unconquered and having experienced even just one day of Brahmā within, abandon here and now this prosperity, which is adorned with numerous qualities, and go instead to the supreme, imperishable abode.

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 (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 (current chapter) 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)

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