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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-62

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श्रीवसिष्ठ उवाच ।
अथैवंप्रायया तत्र विश्रम्भकथया चिरम् ।
प्राक्तनस्नेहगर्भिण्या स्थित्वोवाचायुधाभिधः ॥ २ ॥
śrīvasiṣṭha uvāca ,
athaivaṃprāyayā tatra viśrambhakathayā ciram ,
prāktanasnehagarbhiṇyā sthitvovācāyudhābhidhaḥ 2
2. śrī vasiṣṭha uvāca | atha
evaṃprāyayā tatra viśrambhakathayā
ciram | prāktanasnehagarbhiṇyā
sthitvā uvāca āyudhābhidhaḥ ||
2. śrī vasiṣṭha uvāca atha tatra prāktanasnehagarbhiṇyā
evaṃprāyayā viśrambhakathayā ciram sthitvā āyudhābhidhaḥ uvāca
2. Śrī Vasiṣṭha said: Then, after having remained there for a long time engaged in an intimate conversation of such a nature, imbued with their past affection, the one named Āyudha spoke.
कच्चित्संकल्परहितं परं विश्रमणास्पदम् ।
परमोपशमं श्रेयः समाधिमनुतिष्ठसि ॥ ३ ॥
kaccitsaṃkalparahitaṃ paraṃ viśramaṇāspadam ,
paramopaśamaṃ śreyaḥ samādhimanutiṣṭhasi 3
3. kaccit saṃkalparahitam param viśramaṇāspadam |
parama upaśamam śreyaḥ samādhim anutiṣṭhasi ||
3. kaccit saṃkalparahitam param viśramaṇāspadam
parama upaśamam śreyaḥ samādhim anutiṣṭhasi
3. I hope you are abiding in that supreme state of meditative absorption (samādhi) that is free from volitional thought (saṃkalpa), the ultimate abode of repose, and the highest tranquility, which is indeed the greatest good.
सुरघुरुवाच ।
एतन्मे ब्रूहि भगवन्सर्वसंकल्पवर्जितम् ।
परमोपशमं श्रेयः समाधिर्हि किमुच्यते ॥ ४ ॥
suraghuruvāca ,
etanme brūhi bhagavansarvasaṃkalpavarjitam ,
paramopaśamaṃ śreyaḥ samādhirhi kimucyate 4
4. suraguruḥ uvāca etat me brūhi bhagavan sarvasaṅkalpavarjitam
paramopaśamam śreyaḥ samādhiḥ hi kim ucyate
4. suraguruḥ uvāca bhagavan me etat brūhi samādhiḥ hi
sarvasaṅkalpavarjitam paramopaśamam śreyaḥ kim ucyate
4. The preceptor of the gods said: "O revered one, tell me this, which is devoid of all mental constructs (saṅkalpa), supreme tranquility, and the highest good: what indeed is *samādhi* (meditative absorption) called?"
यो ज्ञो महात्मन्सततं तिष्ठन्त्यवहरंश्च वा ।
असमाहितचित्तोऽसौ कदा भवति कः किल ॥ ५ ॥
yo jño mahātmansatataṃ tiṣṭhantyavaharaṃśca vā ,
asamāhitacitto'sau kadā bhavati kaḥ kila 5
5. yaḥ jñaḥ mahātman satatam tiṣṭhan avaharan ca
vā asamāhitacittaḥ asau kadā bhavati kaḥ kila
5. mahātman yaḥ jñaḥ satatam tiṣṭhan vā avaharan
ca asau asamāhitacittaḥ kadā kaḥ kila bhavati
5. O great soul (mahātman), who indeed is that knower who, whether constantly abiding (in the Self (ātman)) or withdrawing (from external activities), still has an unsettled mind? And when does such a state occur?
नित्यं प्रबुद्धचित्तास्तु कुर्वन्तोऽपि जगत्क्रियाः ।
आत्मैकतत्त्वसंनिष्ठाः सदैव सुसमाधयः ॥ ६ ॥
nityaṃ prabuddhacittāstu kurvanto'pi jagatkriyāḥ ,
ātmaikatattvasaṃniṣṭhāḥ sadaiva susamādhayaḥ 6
6. nityam prabuddhacittāḥ tu kurvantaḥ api jagatkriyāḥ
ātmaikatattvasanniṣṭhāḥ sadaiva susamādhayaḥ
6. tu nityam prabuddhacittāḥ api jagatkriyāḥ kurvantaḥ
ātmaikatattvasanniṣṭhāḥ sadaiva susamādhayaḥ
6. But those whose minds are eternally awakened, even while performing worldly actions, are always in a state of good *samādhi* (meditative absorption) because they are firmly established in the sole principle of the Self (ātman).
बद्धपद्मासनस्यापि कृतब्रह्माञ्जलेरपि ।
अविश्रान्तस्वभावस्य कः समाधिः कथं च वा ॥ ७ ॥
baddhapadmāsanasyāpi kṛtabrahmāñjalerapi ,
aviśrāntasvabhāvasya kaḥ samādhiḥ kathaṃ ca vā 7
7. baddhapadmāsanasya api kṛtabrahmāñjaleḥ api
aviśrāntasvabhāvasya kaḥ samādhiḥ katham ca vā
7. api baddhapadmāsanasya api kṛtabrahmāñjaleḥ
aviśrāntasvabhāvasya kaḥ samādhiḥ ca katham vā
7. Even for one who has assumed the lotus posture (padmāsana), and even for one who has performed the *brahmañjali* (salutation to Brahman (brahman)), if their intrinsic nature (svabhāva) remains restless, what *samādhi* (meditative absorption) can there be, and how?
तत्त्वावबोधो भगवन्सर्वाशातृणपावकः ।
प्रोक्तः समाधिशब्देन नतु तूष्णीमवस्थितिः ॥ ८ ॥
tattvāvabodho bhagavansarvāśātṛṇapāvakaḥ ,
proktaḥ samādhiśabdena natu tūṣṇīmavasthitiḥ 8
8. tattvāvbhodhaḥ bhagavan sarvāśātṛṇapāvakaḥ
proktaḥ samādhiśabdena na tu tūṣṇīm avasthitiḥ
8. bhagavan,
tattvāvbhodhaḥ,
sarvāśātṛṇapāvakaḥ,
samādhiśabdena proktaḥ,
na tu tūṣṇīm avasthitiḥ
8. O Lord, the direct realization of truth (tattva), which is like a fire that consumes the dry grass of all desires, is declared by the term "samādhi", not merely remaining silent or inert.
समाहिता नित्यतृप्ता यथाभूतार्थदर्शिनी ।
साधो समाधिशब्देन परा प्रज्ञोच्यते बुधैः ॥ ९ ॥
samāhitā nityatṛptā yathābhūtārthadarśinī ,
sādho samādhiśabdena parā prajñocyate budhaiḥ 9
9. samāhitā nityatṛptā yathābhūtārthadarśinī
sādho samādhiśabdena parā prajñā ucyate budhaiḥ
9. sādho,
samāhitā,
nityatṛptā,
yathābhūtārthadarśinī parā prajñā samādhiśabdena budhaiḥ ucyate
9. O sage, that supreme wisdom (prajñā) which is fully concentrated, eternally content, and perceives the true nature of things (yathābhūtārtha) is called "samādhi" by the wise.
अक्षुब्धा निरहंकारा द्वन्द्वेष्वननुपातिनी ।
प्रोक्ता समाधिशब्देन मेरोः स्थिरतराकृतिः ॥ १० ॥
akṣubdhā nirahaṃkārā dvandveṣvananupātinī ,
proktā samādhiśabdena meroḥ sthiratarākṛtiḥ 10
10. akṣubdhā nirahaṅkārā dvandveṣu ananupātinī
proktā samādhiśabdena meroḥ sthiratarākṛtiḥ
10. akṣubdhā,
nirahaṅkārā,
dvandveṣu ananupātinī meroḥ sthiratarākṛtiḥ samādhiśabdena proktā
10. Undisturbed, free from ego (ahaṅkāra), and not swayed by the pairs of opposites (dvandvas) – a state of being (ākṛti) more stable than Mount Meru is declared by the term "samādhi".
निश्चिन्ताधिगताभीष्टा हेयोपादेयवर्जिता ।
प्रोक्ता समाधिशब्देन परिपूर्णा मनोगतिः ॥ ११ ॥
niścintādhigatābhīṣṭā heyopādeyavarjitā ,
proktā samādhiśabdena paripūrṇā manogatiḥ 11
11. niścintādhigatābhīṣṭā heyopādeyavarjitā
proktā samādhiśabdena paripūrṇā manogatiḥ
11. niścintādhigatābhīṣṭā,
heyopādeyavarjitā,
paripūrṇā manogatiḥ samādhiśabdena proktā
11. A state of mind (manogati) which is free from worry, has attained its desired goal, and is free from anything to be rejected or accepted - such a completely fulfilled state is declared by the term "samādhi".
यतःप्रभृति बोधेन युक्तमात्यन्तिकं मनः ।
तदारभ्य समाधानमव्युच्छिन्नं महात्मनः ॥ १२ ॥
yataḥprabhṛti bodhena yuktamātyantikaṃ manaḥ ,
tadārabhya samādhānamavyucchinnaṃ mahātmanaḥ 12
12. yataḥprabhṛti bodhena yuktam ātyantikam manaḥ
tat ārabhya samādhānam avyucchinnam mahātmanaḥ
12. yataḥprabhṛti manaḥ bodhena ātyantikam yuktam
tat ārabhya mahātmanaḥ samādhānam avyucchinnam
12. From the time the mind becomes endowed with ultimate knowledge (bodha), from then on, the profound mental stability (samādhāna) of the great soul (mahātman) remains uninterrupted.
नहि प्रबुद्धमनसो भूत्वा विच्छिद्यते पुनः ।
समाधिर्दूरमाकृष्टो बिसतन्तुः शिशोरिव ॥ १३ ॥
nahi prabuddhamanaso bhūtvā vicchidyate punaḥ ,
samādhirdūramākṛṣṭo bisatantuḥ śiśoriva 13
13. na hi prabuddhamanasas bhūtvā vicchidyate punaḥ
samādhiḥ dūram ākṛṣṭaḥ bisatantuḥ śiśoḥ iva
13. hi prabuddhamanasas bhūtvā punaḥ samādhiḥ na
vicchidyate śiśoḥ dūram ākṛṣṭaḥ bisatantuḥ iva
13. Indeed, for an awakened mind, the state of deep absorption (samādhi), once attained, is not broken again, just as a lotus fiber, even when stretched far by a child, does not sever.
समग्रं दिनमालोकाद्विरमत्यक्षयो यथा ।
आजीवितान्तं नो प्रज्ञा तथा तत्त्वावलोकनात् ॥ १४ ॥
samagraṃ dinamālokādviramatyakṣayo yathā ,
ājīvitāntaṃ no prajñā tathā tattvāvalokanāt 14
14. samagram dinam ālokāt viramati akṣayaḥ yathā
ājīvitāntam no prajñā tathā tattvāvalokanāt
14. yathā akṣayaḥ samagram dinam ālokāt na viramati
tathā tattvāvalokanāt prajñā ājīvitāntam no
14. Just as an imperishable light source never ceases its radiance throughout the entire day, similarly, wisdom (prajñā) gained from the direct perception of truth (tattvāvalokana) does not cease until the very end of life.
अजस्रमम्बुवहनाद्यथा नद्या न रुद्ध्यते ।
तथा विज्ञानदृग्बोधात्क्षणमात्रं न रुद्ध्यते ॥ १५ ॥
ajasramambuvahanādyathā nadyā na ruddhyate ,
tathā vijñānadṛgbodhātkṣaṇamātraṃ na ruddhyate 15
15. ajasram ambuvahanāt yathā nadyāḥ na ruddhyate
tathā vijñānadṛgbodhāt kṣaṇamātram na ruddhyate
15. yathā nadyāḥ ajasram ambuvahanāt na ruddhyate
tathā vijñānadṛgbodhāt kṣaṇamātram na ruddhyate
15. Just as a river is never obstructed in its incessant flow of water, similarly, the profound awakening through the vision of true knowledge (vijñānadṛgbodha) is not obstructed for even a single moment.
न विस्मरत्यविरतं यथा कालः कलागतिम् ।
न विस्मरत्यविरतं स्वात्मानं प्राज्ञधीस्तथा ॥ १६ ॥
na vismaratyavirataṃ yathā kālaḥ kalāgatim ,
na vismaratyavirataṃ svātmānaṃ prājñadhīstathā 16
16. na vismarati aviratam yathā kālaḥ kalāgatim na
vismarati aviratam sva ātmānam prājñadhīḥ tathā
16. yathā kālaḥ aviratam kalāgatim na vismarati,
tathā prājñadhīḥ aviratam sva ātmānam na vismarati
16. Just as time never continuously forgets the progression of its moments, similarly, the intellect of a wise person (prājña) never continuously forgets its own true self (ātman).
न विस्मरति सर्वत्र यथा सततगो गतिम् ।
न विस्मरति निश्चेयं चिन्मात्रं प्राज्ञ धीस्तथा ॥ १७ ॥
na vismarati sarvatra yathā satatago gatim ,
na vismarati niśceyaṃ cinmātraṃ prājña dhīstathā 17
17. na vismarati sarvatra yathā satatagaḥ gatim na
vismarati niśceyam cit mātram prājña dhīḥ tathā
17. yathā satatagaḥ sarvatra gatim na vismarati,
tathā prājña dhīḥ niśceyam cit mātram na vismarati
17. Just as something constantly in motion (satataga) never forgets its own movement anywhere, similarly, the intellect of a wise person (prājña) never forgets the pure consciousness (cinmātra) that is to be firmly understood.
गतिं कालकला यद्वच्चिन्वाना समवस्थिता ।
चिच्चितिश्चेत्यरहिता चिन्वाना गतयस्तथा ॥ १८ ॥
gatiṃ kālakalā yadvaccinvānā samavasthitā ,
ciccitiścetyarahitā cinvānā gatayastathā 18
18. gatim kālakalā yadvat cinvānā samavasthitā
cit citiḥ cetyarahitā cinvānā gatayaḥ tathā
18. yadvat kālakalā gatim cinvānā samavasthitā,
tathā cetyarahitā cit citiḥ cinvānā gatayaḥ
18. Just as the fractions of time (kālakalā), contemplating their movement, remain established, similarly, pure consciousness (cit-citi), being devoid of perceivable objects, is itself contemplating, and thus also are the movements.
यथा सत्ताविहीनात्मा पदार्थो नोपलभ्यते ।
तथात्मज्ञानहीनात्मा कालो ज्ञस्य न लभ्यते ॥ १९ ॥
yathā sattāvihīnātmā padārtho nopalabhyate ,
tathātmajñānahīnātmā kālo jñasya na labhyate 19
19. yathā sattāvihīna ātmā padārthaḥ na upalabhyate
tathā ātmajñānavihīna ātmā kālaḥ jñasya na labhyate
19. yathā sattāvihīna ātmā padārthaḥ na upalabhyate,
tathā ātmajñānavihīna ātmā kālaḥ jñasya na labhyate
19. Just as an object (padārtha) whose intrinsic nature (ātman) is devoid of reality (sattā) cannot be perceived, similarly, time whose intrinsic nature (ātman) lacks knowledge of the true self (ātman) cannot be perceived by the wise (jña).
न संभवति संसारे गुणहीनो गुणी यथा ।
न संभवत्यात्मसंविद्वर्जितो ह्यात्मवांस्तथा ॥ २० ॥
na saṃbhavati saṃsāre guṇahīno guṇī yathā ,
na saṃbhavatyātmasaṃvidvarjito hyātmavāṃstathā 20
20. na saṃbhavati saṃsāre guṇahīnaḥ guṇī yathā | na
saṃbhavati hi ātmasaṃvidvarjitaḥ ātmavān tathā
20. guṇahīnaḥ yathā saṃsāre guṇī na saṃbhavati tathā
ātmasaṃvidvarjitaḥ hi ātmavān na saṃbhavati
20. Just as one who is devoid of good qualities (guṇahīna) cannot exist in the cycle of existence (saṃsāra) as a person possessing qualities, similarly, one who is devoid of self-knowledge (ātmasaṃvid) cannot exist as one who truly realizes the self (ātmavān).
सर्वदैवास्मि संबुद्धः सर्वदैवास्मि निर्मलः ।
सर्वदैवास्मि शान्तात्मा सर्वदास्मि समाहितः ॥ २१ ॥
sarvadaivāsmi saṃbuddhaḥ sarvadaivāsmi nirmalaḥ ,
sarvadaivāsmi śāntātmā sarvadāsmi samāhitaḥ 21
21. sarvadā eva asmi saṃbuddhaḥ sarvadā eva asmi nirmalaḥ
| sarvadā eva asmi śāntātmā sarvadā asmi samāhitaḥ
21. sarvadā eva saṃbuddhaḥ asmi,
sarvadā eva nirmalaḥ asmi sarvadā eva śāntātmā asmi,
sarvadā samāhitaḥ asmi
21. I am always fully awakened (saṃbuddha), always indeed pure, always tranquil in my self (ātman), and always deeply concentrated (samāhita).
भेदः केन समाधेर्मे जन्यते कथमेव वा ।
आत्मनोऽव्यतिरेकेण नित्यमेव सदात्मता ॥ २२ ॥
bhedaḥ kena samādherme janyate kathameva vā ,
ātmano'vyatirekeṇa nityameva sadātmatā 22
22. bhedaḥ kena samādheḥ me janyate katham eva vā
| ātmanaḥ avyatirekeṇa nityam eva sadātmatā
22. me samādheḥ bhedaḥ kena vā katham eva janyate
ātmanaḥ avyatirekeṇa nityam eva sadātmatā
22. How indeed, or by what (means), can any distinction (bheda) be created in my state of deep concentration (samādhi)? For, owing to the non-distinction from the (supreme) self (ātman), there is always indeed an eternal self-identity.
तस्मात्कदाचिदपि मे नासमाधिमयं मनः ।
न वा समाहितं नित्यमात्मतत्त्वैकसंभवात् ॥ २३ ॥
tasmātkadācidapi me nāsamādhimayaṃ manaḥ ,
na vā samāhitaṃ nityamātmatattvaikasaṃbhavāt 23
23. tasmāt kadācit api me na asamādhimayam manaḥ |
na vā samāhitam nityam ātmatattvaikasaṃbhavāt
23. tasmāt me manaḥ kadācit api asamādhimayam na vā nityam samāhitam na,
ātmatattvaikasaṃbhavāt
23. Therefore, my mind (manas) is never, at any time, in a state of non-concentration (asamādhimaya). Nor, due to its singular origin in the sole reality of the self (ātman), is it merely always (actively) concentrated.
सर्वगः सर्वदैवात्मा सर्वमेव च सर्वथा ।
असमाधिर्हि कोऽसौ स्यात्समाधिरपि कः स्मृतः ॥ २४ ॥
sarvagaḥ sarvadaivātmā sarvameva ca sarvathā ,
asamādhirhi ko'sau syātsamādhirapi kaḥ smṛtaḥ 24
24. sarvagaḥ sarvadā ātmā sarvam eva ca sarvathā
asamādhiḥ hi kaḥ asau syāt samādhiḥ api kaḥ smṛtaḥ
24. ātman sarvagaḥ sarvadā sarvam eva ca sarvathā hi
asau kaḥ asamādhiḥ syāt api kaḥ samādhiḥ smṛtaḥ
24. Since the Self (ātman) is always all-pervading and indeed everything in every way, what then could truly be non-meditation (asamādhi)? And what is considered to be perfect concentration (samādhi)?
नित्यं समाहितधियः सुसमा महान्तस्तिष्ठन्ति कार्यपरिणामविभागमुक्ताः ।
तेनासमाहितसमाहितभेदभङ्ग्या नित्योदितः क्व नु स उत्तमवाक्प्रपञ्चः ॥ २५ ॥
nityaṃ samāhitadhiyaḥ susamā mahāntastiṣṭhanti kāryapariṇāmavibhāgamuktāḥ ,
tenāsamāhitasamāhitabhedabhaṅgyā nityoditaḥ kva nu sa uttamavākprapañcaḥ 25
25. nityam samāhitadhiyaḥ susamā mahāntaḥ
tiṣṭhanti kāryapariṇāmavibhāgamuktāḥ
tena asamāhitasamāhitabhedabhaṅgyā
nitya uditaḥ kva nu sa uttamavākprapañcaḥ
25. nityam samāhitadhiyaḥ susamā
kāryapariṇāmavibhāgamuktāḥ mahāntaḥ tiṣṭhanti
tena asamāhitasamāhitabhedabhaṅgyā sa
nitya uditaḥ uttamavākprapañcaḥ kva nu
25. The great ones, whose minds are always perfectly concentrated and who are supremely equanimous, remain liberated from the distinctions between actions and their results. Therefore, when the conceptual differentiation between non-meditation (asamāhita) and perfect concentration (samādhi) is shattered, where indeed does that eternally manifest realm of supreme words and concepts (uttamavākprapañca) then reside?

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 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 (current chapter) 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