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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-46

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श्रीवसिष्ठ उवाच ।
परमार्थफले ज्ञाते मुक्तौ परिणतिं गते ।
बोधोऽप्यसद्भवत्याशु परमार्थो मनोमृगः ॥ १ ॥
śrīvasiṣṭha uvāca ,
paramārthaphale jñāte muktau pariṇatiṃ gate ,
bodho'pyasadbhavatyāśu paramārtho manomṛgaḥ 1
1. śrīvasiṣṭhaḥ uvāca paramārthaphale jñāte muktau pariṇatiṃ
gate bodhaḥ api asat bhavati āśu paramārthaḥ manomṛgaḥ
1. śrīvasiṣṭhaḥ uvāca paramārthaphale jñāte muktau pariṇatiṃ
gate bodhaḥ api āśu asat bhavati paramārthaḥ manomṛgaḥ
1. Śrī Vasiṣṭha said: When the fruit of the ultimate truth is realized and liberation (mokṣa) has fully matured, even the faculty of knowledge quickly ceases to exist. This is because the supreme reality is the mind, likened to a deer.
क्वापि सा मृगता याति प्रक्षीणस्नेहदीपवत् ।
परमार्थदशैवास्ते तत्रानन्तावभासिनी ॥ २ ॥
kvāpi sā mṛgatā yāti prakṣīṇasnehadīpavat ,
paramārthadaśaivāste tatrānantāvabhāsinī 2
2. kva api sā mṛgatā yāti prakṣīṇasnehadīpavat
paramārthadaśā eva āste tatra anantāvabhāsinī
2. sā mṛgatā prakṣīṇasnehadīpavat kva api yāti
tatra anantāvabhāsinī paramārthadaśā eva āste
2. That deer-like nature of the mind vanishes somewhere, like a lamp whose oil has been consumed. At that point, only the state of ultimate reality remains, shining there boundlessly.
ध्यानद्रुमफलप्राप्तौ बोधतामागतं मनः ।
वज्रसारां स्थितिं धत्ते छिन्नपक्ष इवाचलः ॥ ३ ॥
dhyānadrumaphalaprāptau bodhatāmāgataṃ manaḥ ,
vajrasārāṃ sthitiṃ dhatte chinnapakṣa ivācalaḥ 3
3. dhyānadrumaphalaprāptau bodhatām āgatam manaḥ
vajrasārām sthitiṃ dhatte chinnapakṣaḥ iva acalaḥ
3. dhyānadrumaphalaprāptau bodhatām āgatam manaḥ
chinnapakṣaḥ acalaḥ iva vajrasārām sthitiṃ dhatte
3. Upon attaining the fruit of the tree of meditation (dhyāna), the mind, having reached the state of knowledge, assumes an adamantine firmness, like an unmoving mountain with its wings clipped.
मनस्ता क्वापि संयाति तिष्ठत्यच्छैव बोधता ।
निर्बाधा निर्विभागा च सर्वाऽखर्वात्मिका सती ॥ ४ ॥
manastā kvāpi saṃyāti tiṣṭhatyacchaiva bodhatā ,
nirbādhā nirvibhāgā ca sarvā'kharvātmikā satī 4
4. manastā kva api saṃyāti tiṣṭhati acchā eva bodhatā
nirbādhā nirvibhāgā ca sarvā akhurvātmikā satī
4. manastā kva api saṃyāti acchā eva bodhatā tiṣṭhati
nirbādhā nirvibhāgā ca sarvā akhurvātmikā satī
4. The state of being mind vanishes somewhere, and only pure knowledge remains. It is unobstructed, undivided, and entirely undiminished in its essential nature.
सुविविक्ततया चित्तसत्ता बोधतयोदिता ।
अनाद्यन्ता भवत्यच्छप्रकाशफलदायिनी ॥ ५ ॥
suviviktatayā cittasattā bodhatayoditā ,
anādyantā bhavatyacchaprakāśaphaladāyinī 5
5. suviviktatayā cittasattā bodhatayā uditā
anādyantā bhavati acchaprakāśaphaladāyinī
5. cittasattā suviviktatayā bodhatayā uditā
anādyantā acchaprakāśaphaladāyinī bhavati
5. The existence of the mind (citta-sattā), through its extreme clarity (suviviktatayā), is declared to be of the nature of pure awareness (bodhatayā uditā). This [awareness] is without beginning or end (anādyantā) and grants the fruit of clear illumination (accha-prakāśa-phala-dāyinī).
स्वयमेव ततस्तत्र निरस्तसकलैषणम् ।
अनाद्यन्तमनायासं ध्यानमेवावशिष्यते ॥ ६ ॥
svayameva tatastatra nirastasakalaiṣaṇam ,
anādyantamanāyāsaṃ dhyānamevāvaśiṣyate 6
6. svayam eva tatas tatra nirastasakalaiṣaṇam
anādyantam anāyāsam dhyānam eva avaśiṣyate
6. tatas tatra svayam eva nirastasakalaiṣaṇam
anādyantam anāyāsam dhyānam eva avaśiṣyate
6. Consequently (tatas), in that state (tatra), meditation (dhyāna) alone (eva) remains (avaśiṣyate), which is inherently (svayam eva) devoid of all desires (nirasta-sakala-aiṣaṇam), without beginning or end (anādyantam), and effortless (anāyāsam).
यावन्नाधिगतं ब्रह्म न विश्रान्तं परे पदे ।
तावत्तन्मननत्वेन न ध्यानमवगम्यते ॥ ७ ॥
yāvannādhigataṃ brahma na viśrāntaṃ pare pade ,
tāvattanmananatvena na dhyānamavagamyate 7
7. yāvat na adhigatam brahma na viśrāntam pare pade
tāvat tat mananatvena na dhyānam avagamyate
7. yāvat brahma na adhigatam pare pade na viśrāntam
tāvat dhyānam tat mananatvena na avagamyate
7. As long as Brahman (brahman) has not been realized (nādhigatam) and one has not found repose (na viśrāntam) in the supreme state (pare pade), until then (tāvat) true meditation (dhyāna) is not understood (nāvagamyate) as [merely] intellectual reflection (mananatvena).
परमार्थैकतामेन्य न जाने क्व मनो गतम् ।
क्व वासना क्व कर्माणि क्व हर्षामर्षसंविदः ॥ ८ ॥
paramārthaikatāmenya na jāne kva mano gatam ,
kva vāsanā kva karmāṇi kva harṣāmarṣasaṃvidaḥ 8
8. paramārthaikatām eva na jāne kva manas gatam
kva vāsanāḥ kva karmāṇi kva harṣāmarṣasaṃvidaḥ
8. na jāne manas kva gatam paramārthaikatām eva
kva vāsanāḥ kva karmāṇi kva harṣāmarṣasaṃvidaḥ
8. Indeed (eva), I do not know (na jāne) where the mind (manas) has gone (gatam) into the oneness with the supreme reality (paramārtha-ekatām). Where are the latent impressions (vāsanā)? Where are the actions (karma)? Where are the perceptions of joy and resentment (harṣāmarṣasaṃvidaḥ)?
केवलं दृश्यते योगी गतो ध्यानैकनिष्ठताम् ।
स्थितो वज्रसमाधाने विपक्ष इव पर्वतः ॥ ९ ॥
kevalaṃ dṛśyate yogī gato dhyānaikaniṣṭhatām ,
sthito vajrasamādhāne vipakṣa iva parvataḥ 9
9. kevalam dṛśyate yogī gataḥ dhyānaikaniṣṭhatām
sthitaḥ vajrasamādhāne vipakṣaḥ iva parvataḥ
9. yogī dhyānaikaniṣṭhatām gataḥ vajrasamādhāne
sthitaḥ kevalam parvataḥ vipakṣaḥ iva dṛśyate
9. The yogi, having attained singular focus in meditation (dhyāna), is seen established in a firm meditative absorption (samādhi), like a mountain standing unmoving against an adversary.
विरसाखिलभोगस्य प्रशान्तेन्द्रियसंविदः ।
नीरसाशेषदृश्यस्य स्वात्मारामस्य योगिनः ॥ १० ॥
virasākhilabhogasya praśāntendriyasaṃvidaḥ ,
nīrasāśeṣadṛśyasya svātmārāmasya yoginaḥ 10
10. virasākhilabhogasya praśāntendriyasaṃvidaḥ
nīrasāśeṣadṛśyasya svātmārāmasya yoginaḥ
10. virasākhilabhogasya praśāntendriyasaṃvidaḥ
nīrasāśeṣadṛśyasya svātmārāmasya yoginaḥ
10. This describes the yogi: one for whom all enjoyments (bhoga) are flavorless, whose sensory perceptions are entirely tranquil, for whom all visible phenomena hold no interest, and whose delight is in their own true self (ātman).
क्रमेण विगलद्वृत्तेर्बलाद्विश्रान्तिमीयुषः ।
अर्थायातं समाधानं केन नाम विचार्यते ॥ ११ ॥
krameṇa vigaladvṛtterbalādviśrāntimīyuṣaḥ ,
arthāyātaṃ samādhānaṃ kena nāma vicāryate 11
11. krameṇa vigaladvṛtteḥ balāt viśrāntim īyuṣaḥ
arthāyātam samādhānam kena nāma vicāryate
11. krameṇa vigaladvṛtteḥ balāt viśrāntim īyuṣaḥ
arthāyātam samādhānam kena nāma vicāryate
11. For one whose mental modifications (vṛtti) are gradually dissolving and who has attained deep tranquility by intense effort, how indeed can this naturally resulting meditative absorption (samādhi) be questioned or analyzed?
तावद्विषयवैरस्यं भावयन्त्युचिताशयाः ।
न पश्यन्त्येव तान्यावद्भोगांश्चित्रनरो यथा ॥ १२ ॥
tāvadviṣayavairasyaṃ bhāvayantyucitāśayāḥ ,
na paśyantyeva tānyāvadbhogāṃścitranaro yathā 12
12. tāvat viṣayavairasyam bhāvayanti ucitāśayāḥ na
paśyanti eva tān yāvat bhogān citranaraḥ yathā
12. ucitāśayāḥ tāvat viṣayavairasyam bhāvayanti
yāvat tān bhogān citranaraḥ yathā na eva paśyanti
12. Until they cease to perceive sense objects as true enjoyments (bhoga), individuals of proper intention (āśaya) should cultivate a strong distaste for them, much like one would not regard a painted figure as a real person.
अपश्यञ्जागतानर्थान्निर्वासनतयात्मवान् ।
बलाद्वज्रसमाधाने त्वन्येनेव निवेश्यते ॥ १३ ॥
apaśyañjāgatānarthānnirvāsanatayātmavān ,
balādvajrasamādhāne tvanyeneva niveśyate 13
13. apaśyan jāgatān arthān nirvāsanatayā ātmavān
balāt vajrasamādhāne tu anyena iva niveśyate
13. ātmavān nirvāsanatayā jāgatān arthān apaśyan
balāt anyena iva tu vajrasamādhāne niveśyate
13. A self-controlled person (ātmavān), who does not perceive worldly objects because of being free from latent impressions (vāsanā), is forcibly established, as if by some other power, into a firm, diamond-like state of meditative absorption (dhyāna).
प्रावृषीव नदीपूरो यः समाधिरुपस्थितः ।
बलादेव तमायातं भूयश्चलति नो मनः ॥ १४ ॥
prāvṛṣīva nadīpūro yaḥ samādhirupasthitaḥ ,
balādeva tamāyātaṃ bhūyaścalati no manaḥ 14
14. prāvṛṣi iva nadīpūraḥ yaḥ samādhiḥ upasthitaḥ
balāt eva tam āyātam bhūyaḥ calati na manaḥ
14. yaḥ samādhiḥ prāvṛṣi iva nadīpūraḥ upasthitaḥ
tam balāt eva āyātam manaḥ bhūyaḥ na calati
14. Just as a river swells during the rainy season, when that meditative absorption (dhyāna) has arrived by its own force, the mind no longer wavers again.
सर्वार्थशीतलत्वेन बलाद्ध्याने यदाऽऽगतम् ।
ज्ञानाद्विषयवैरस्य स समाधिर्हि नेतरः ॥ १५ ॥
sarvārthaśītalatvena balāddhyāne yadā''gatam ,
jñānādviṣayavairasya sa samādhirhi netaraḥ 15
15. sarvārthaśītalatvena balāt dhyāne yadā āgatam
jñānāt viṣayavairasya saḥ samādhiḥ hi na itaraḥ
15. yadā sarvārthaśītalatvena balāt dhyāne āgatam,
saḥ samādhiḥ hi jñānāt viṣayavairasya na itaraḥ
15. When one has forcefully arrived at (dhyāna) meditation due to a complete dispassion towards all objects (sarvārtha), that meditative absorption (dhyāna) which stems from true knowledge (jñāna) and aversion to worldly objects is indeed the true one, not any other.
दृढं विषयवैरस्यमेव ध्यानमुदाहृतम् ।
तदेव परिपाकेन वज्रसारं भवत्यलम् ॥ १६ ॥
dṛḍhaṃ viṣayavairasyameva dhyānamudāhṛtam ,
tadeva paripākena vajrasāraṃ bhavatyalam 16
16. dṛḍham viṣayavairasyam eva dhyānam udāhṛtam
tat eva paripākena vajrasāram bhavati alam
16. dṛḍham viṣayavairasyam eva dhyānam udāhṛtam.
tat eva paripākena vajrasāram alam bhavati.
16. Indeed, a strong aversion to worldly objects is declared to be (dhyāna) meditation itself. And through maturation, that (aversion/meditation) becomes truly adamantine, like a diamond.
तदेतद्भोगवैतृष्ण्यं ध्यानमङ्कुरितं हि तत् ।
तदेव पीठबन्धेन बद्धं भवति बन्धुरम् ॥ १७ ॥
tadetadbhogavaitṛṣṇyaṃ dhyānamaṅkuritaṃ hi tat ,
tadeva pīṭhabandhena baddhaṃ bhavati bandhuram 17
17. tat etat bhogavaitṛṣṇyam dhyānam aṅkuritam hi tat
tat eva pīṭhabandhena baddham bhavati bandhuram
17. etat bhogavaitṛṣṇyam tat hi aṅkuritam dhyānam
tat eva pīṭhabandhena baddham bandhuram bhavati
17. This dispassion for worldly enjoyments is, in fact, the initial sprouting of meditative contemplation (dhyāna). When that very state is firmly established by a stable foundation, it becomes steady and appealing.
सम्यग्ज्ञानं समुच्छूनं सदैवोज्झिऽतवासनम् ।
ध्यानं भवति निर्वाणमानन्दपदमागतम् ॥ १८ ॥
samyagjñānaṃ samucchūnaṃ sadaivojjhi'tavāsanam ,
dhyānaṃ bhavati nirvāṇamānandapadamāgatam 18
18. samyagjñānam samucchūnam sadā eva ujjhitavāsanam
dhyānam bhavati nirvāṇam ānandapadam āgatam
18. sadā eva ujjhitavāsanam samucchūnam samyagjñānam
dhyānam ānandapadam āgatam nirvāṇam bhavati
18. When meditative contemplation (dhyāna) is perfect knowledge (samyagjñāna), fully blossomed and ever freed from latent mental impressions (vāsanā), it becomes the state of final liberation (nirvāṇa), having attained the abode of bliss.
अस्ति चेद्भोगवैतृष्ण्यं किमन्यद्ध्यानदुर्धिया ।
नास्ति चेद्भोगवैतृष्ण्यं किमन्यद्ध्यानदुर्धिया ॥ १९ ॥
asti cedbhogavaitṛṣṇyaṃ kimanyaddhyānadurdhiyā ,
nāsti cedbhogavaitṛṣṇyaṃ kimanyaddhyānadurdhiyā 19
19. asti cet bhogavaitṛṣṇyam kim anyat dhyānaduradhiyā na
asti cet bhogavaitṛṣṇyam kim anyat dhyānaduradhiyā
19. cet bhogavaitṛṣṇyam asti,
(tadā) dhyānaduradhiyā kim anyat (apekṣitam)? cet bhogavaitṛṣṇyam na asti,
(tadā) dhyānaduradhiyā kim anyat (prāptam)?
19. If there is dispassion for worldly enjoyments, what other (means) is needed for one whose intellect struggles with meditative contemplation (dhyāna)? If there is no dispassion for worldly enjoyments, what other (means) is needed for one whose intellect struggles with meditative contemplation (dhyāna)?
दृश्यस्वदनमुक्तस्य सम्यग्ज्ञानवतो मुनेः ।
निर्विकल्पं समाधानमविरामं प्रवर्तते ॥ २० ॥
dṛśyasvadanamuktasya samyagjñānavato muneḥ ,
nirvikalpaṃ samādhānamavirāmaṃ pravartate 20
20. dṛśyasvādanamuktasya samyagjñānavataḥ muneḥ
nirvikalpam samādhānam avirāmam pravartate
20. dṛśyasvādanamuktasya samyagjñānavataḥ muneḥ
nirvikalpam avirāmam samādhānam pravartate
20. For a sage who is freed from the relish of perceptible objects and possesses perfect knowledge (samyagjñāna), an uninterrupted state of non-conceptual mental absorption (samādhi) continuously manifests.
यस्मै न स्वदते दृश्यं स संबुद्ध इति स्मृतः ।
न स्वदन्ते यदा भोगाः सम्यग्बोधस्तथोदितः ॥ २१ ॥
yasmai na svadate dṛśyaṃ sa saṃbuddha iti smṛtaḥ ,
na svadante yadā bhogāḥ samyagbodhastathoditaḥ 21
21. yasmai na svadate dṛśyam saḥ sambuddhaḥ iti smṛtaḥ
na svadante yadā bhogāḥ samyak-bodhaḥ tathā uditaḥ
21. yasmai dṛśyam na svadate,
saḥ sambuddhaḥ iti smṛtaḥ.
yadā bhogāḥ na svadante,
tathā samyak-bodhaḥ uditaḥ.
21. He for whom the visible world holds no appeal is considered truly enlightened. Similarly, when worldly enjoyments cease to be appealing, then perfect understanding (samyak-bodha) is said to have arisen.
यस्य स्वभावविश्रान्तिः कथं तस्यास्ति भोगिता ।
अस्वभावो हि भोगित्वं तत्क्षये तत्कथं कुतः ॥ २२ ॥
yasya svabhāvaviśrāntiḥ kathaṃ tasyāsti bhogitā ,
asvabhāvo hi bhogitvaṃ tatkṣaye tatkathaṃ kutaḥ 22
22. yasya svabhāva-viśrāntiḥ katham tasya asti bhogitā
asvabhāvaḥ hi bhogitvam tat-kṣaye tat katham kutaḥ
22. yasya svabhāva-viśrāntiḥ asti,
tasya bhogitā katham? hi bhogitvam asvabhāvaḥ.
tat-kṣaye tat katham kutaḥ?
22. For one who rests in his own intrinsic nature (svabhāva), how can there be the state of being an enjoyer? Indeed, enjoyership is not one's true nature (asvabhāva). With the destruction of that [non-essential nature], how or from where could enjoyership possibly arise?
श्रुतपाठजपान्तेषु समाधिनिरतो भवेत् ।
समाधिविरतः श्रान्तः श्रुतपाठजपाञ्छ्रयेत् ॥ २३ ॥
śrutapāṭhajapānteṣu samādhinirato bhavet ,
samādhivirataḥ śrāntaḥ śrutapāṭhajapāñchrayet 23
23. śruta-pāṭha-japānteṣu samādhi-nirataḥ bhavet
samādhi-virataḥ śrāntaḥ śruta-pāṭha-japān śrayet
23. śruta-pāṭha-japānteṣu (ekaḥ) samādhi-nirataḥ bhavet.
(yadā ekaḥ) samādhi-virataḥ śrāntaḥ (bhavet),
(tadā saḥ) śruta-pāṭha-japān śrayet.
23. One should be absorbed in deep meditative absorption (samādhi) at the conclusion of hearing (scriptures), recitation, and chanting. When one has ceased from meditative absorption (samādhi) and is feeling weary, one should then engage in hearing (scriptures), recitation, and chanting.
निर्वाणमामीत निरस्तखेदं समस्तशङ्कास्तमयाभिरामम् ।
सुषुप्तसौम्यं समशान्तचित्तं शरद्धनाभोगविशुद्धमन्तः ॥ २४ ॥
nirvāṇamāmīta nirastakhedaṃ samastaśaṅkāstamayābhirāmam ,
suṣuptasaumyaṃ samaśāntacittaṃ śaraddhanābhogaviśuddhamantaḥ 24
24. nirvāṇam āmīt nirasta-khedam
samasta-śaṅkā-astamaya-abhirāmam
suṣupta-saumyam sama-śānta-cittam
śarad-dhana-ābhoga-viśuddham antaḥ
24. antaḥ nirasta-khedam
samasta-śaṅkā-astamaya-abhirāmam suṣupta-saumyam
sama-śānta-cittam
śarad-dhana-ābhoga-viśuddham nirvāṇam āmīt
24. The inner self (antaḥ) attained perfect liberation (nirvāṇa), [a liberation which is] free from all weariness, delightful with the disappearance of all doubts, gentle like deep sleep, having a completely tranquil mind, and pure like the vast expanse of autumn.

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 (current chapter) 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