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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-1

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वाल्मीकिरुवाच ।
इति नादेन महता वचस्युक्ते सभागतैः ।
राममग्रगतं प्रीत्या विश्वामित्रोऽभ्यभाषत ॥ १ ॥
vālmīkiruvāca ,
iti nādena mahatā vacasyukte sabhāgataiḥ ,
rāmamagragataṃ prītyā viśvāmitro'bhyabhāṣata 1
1. वाल्मीकिः उवाच इति नादेन महता वचसि उक्ते सभागतैः
रामम् अग्रगतम् प्रीत्या विश्वामित्रः अभ्यभाषत
1. वाल्मीकिः उवाच सभागतैः महता नादेन इति वचसि उक्ते,
विश्वामित्रः अग्रगतम् रामम् प्रीत्या अभ्यभाषत ।
1. Vālmīki said: When these words were spoken loudly by those in the assembly, Viśvāmitra affectionately addressed Rāma, who was standing before him.
1. וָאלְמִיקִי אמר: לאחר שמילים אלו נאמרו בקול רם ובאהדה על ידי כל אלה שנכחו באולם האספה, פנה וִישְׁוָאמִתְרַה (החכם) בחיבה אל רָאמָה שעמד לפניו.
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न राघव तवास्त्यन्यज्ज्ञेयं ज्ञानवतां वर ।
स्वयैव सूक्ष्मया बुद्ध्या सर्वं विज्ञातवानसि ॥ २ ॥
na rāghava tavāstyanyajjñeyaṃ jñānavatāṃ vara ,
svayaiva sūkṣmayā buddhyā sarvaṃ vijñātavānasi 2
2. न राघव तव अस्ति अन्यत् ज्ञेयम् ज्ञानवताम् वर
स्वया एव सूक्ष्मया बुद्ध्या सर्वम् विज्ञातवान् असि
2. राघव,
ज्ञानवताम् वर,
तव अन्यत् ज्ञेयम् न अस्ति स्वया एव सूक्ष्मया बुद्ध्या सर्वम् विज्ञातवान् असि ।
2. O Rāma, best among the wise, there is nothing else for you to learn. You have already understood everything through your own keen intellect.
2. הוֹ רָאגְהַוָוה (רָאמָה), הבכיר שבבעלי התבונה, אין עוד דבר שעלייך לדעת! באמצעות תבונתך המעמיקה והחדה בלבד כבר הבנת את הכול.
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केवलं मार्जनामात्रं मनागेवोपयुज्यते ।
स्वभावविमले नित्यं स्वबुद्धिमुकुरे तव ॥ ३ ॥
kevalaṃ mārjanāmātraṃ manāgevopayujyate ,
svabhāvavimale nityaṃ svabuddhimukure tava 3
3. केवलम् मार्जनामात्रम् मनाक् एव उपयुज्यते
स्वभावविमले नित्यम् स्वबुद्धिमुकुरे तव
3. तव स्वभावविमले नित्यम् स्वबुद्धिमुकुरे,
केवलम् मनाक् एव मार्जनामात्रम् उपयुज्यते ।
3. In your intellect, which is perpetually and inherently pure like a mirror, only a slight polishing is needed.
3. כל שנדרש הוא ליטוש קל בלבד למראה הזכה מטבעה של תבונתך.
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भगवद्व्यासपुत्रस्य शुकस्येव मतिस्तव ।
विश्रान्तिमात्रमेवान्तर्ज्ञातज्ञेयाप्यपेक्षते ॥ ४ ॥
bhagavadvyāsaputrasya śukasyeva matistava ,
viśrāntimātramevāntarjñātajñeyāpyapekṣate 4
4. भगवद्व्यासपुत्रस्य शुकस्य इव मतिः तव
विश्रान्तिमात्रम् एव अन्तर् ज्ञातज्ञेया अपि अपेक्षते
4. तव मतिः भगवद्व्यासपुत्रस्य शुकस्य इव,
ज्ञातज्ञेया अपि,
अन्तर् विश्रान्तिमात्रम् एव अपेक्षते ।
4. Your mind (mati), like that of the venerable son of Vyāsa, Śuka, though it has already known all that is to be known, only seeks inner repose.
4. מחשבתך דומה לזו של שׁוּקַה, בנו של וְיָאסַה המבורך; אף שכבר ידעת את כל מה שראוי לדעת, היא עדיין זקוקה לשלווה פנימית בלבד.
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श्रीराम उवाच ।
भगवद्व्यासपुत्रस्य शुकस्य भगवन्कथम् ।
ज्ञेयेऽप्यादौ न विश्रान्तं विश्रान्तं च धिया पुनः ॥ ५ ॥
śrīrāma uvāca ,
bhagavadvyāsaputrasya śukasya bhagavankatham ,
jñeye'pyādau na viśrāntaṃ viśrāntaṃ ca dhiyā punaḥ 5
5. śrīrāma uvāca bhagavat vyāsaputrasya śukasya bhagavan
katham jñeye api ādau na viśrāntam viśrāntam ca dhiyā punaḥ
5. śrīrāma uvāca bhagavan,
bhagavat-vyāsaputrasya śukasya ādau jñeye api na viśrāntam,
punaḥ ca dhiyā viśrāntam katham?
5. Śrī Rāma said: "O revered one, how is it that Śuka, the divine son of Vyāsa, initially found no rest in the ultimate knowable truth, but later found rest through his intellect (dhiyā) and understanding?"
5. רָאמָה אמר: מכובדי, כיצד קרה שרוח החשיבה של שׁוּקַה, בנו של וְיָאסַה, לא מצאה מנוחה בתחילה על אף שהבין את מה שראוי לדעת, וכיצד היא מצאה לבסוף שלוה באמצעות תבונתו?
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विश्वामित्र उवाच ।
आत्मोदन्तसमं राम कथ्यमानमिदं मया ।
श्रृणु व्यासात्मजोदन्तं जन्मनामन्तकारणम् ॥ ६ ॥
viśvāmitra uvāca ,
ātmodantasamaṃ rāma kathyamānamidaṃ mayā ,
śrṛṇu vyāsātmajodantaṃ janmanāmantakāraṇam 6
6. viśvāmitra uvāca ātmodantasamam rāma kathyamānam
idam mayā śṛṇu vyāsātmajodantam janmanām antakāraṇam
6. viśvāmitra uvāca rāma,
mayā kathyamānam idam ātmodantasamam,
janmanām antakāraṇam,
vyāsātmajodantam śṛṇu.
6. Viśvāmitra said: "O Rāma, listen to this story of Vyāsa's son, which I am relating and which is like my own story, and which is the cause for the cessation of births (saṃsāra)."
6. וִישְׁוָאמִתְרַה אמר: רָאמָה, שמע מפי את סיפורו של שׁוּקַה בן וְיָאסַה, הדומה לסיפורך שלך – סיפור שמביא לקץ מחזור הלידות החוזרות ונשנות.
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योऽयमञ्जनशैलाभो निविष्टो हेमविष्टरे ।
पार्श्वे तव पितुर्व्यासो भगवान्भास्करद्युतिः ॥ ७ ॥
yo'yamañjanaśailābho niviṣṭo hemaviṣṭare ,
pārśve tava piturvyāso bhagavānbhāskaradyutiḥ 7
7. yaḥ ayam añjanaśailābhaḥ niviṣṭaḥ hemaviṣṭare
pārśve tava pituḥ vyāsaḥ bhagavān bhāskaradyutiḥ
7. yaḥ ayam añjanaśailābhaḥ hemaviṣṭare tava pituḥ pārśve
niviṣṭaḥ bhagavān vyāsaḥ bhāskaradyutiḥ (saḥ me kathyaḥ)
7. That revered Vyāsa, who sits by your father's side on a golden seat, resembling a mountain of collyrium (añjanaśaila) and radiant like the sun, is the one I speak of.
7. וְיָאסַה המבורך, היושב כאן לצד אביך על כס הזהב, הדומה במראהו להר כהה אך קורן מזיו השמש...
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अस्याभूदिन्दुवदनस्तनयो नयकोविदः ।
शुको नाम महाप्राज्ञो यज्ञो मूर्त्येव सुस्थितः ॥ ८ ॥
asyābhūdinduvadanastanayo nayakovidaḥ ,
śuko nāma mahāprājño yajño mūrtyeva susthitaḥ 8
8. asyāḥ abhūt induvadanaḥ tanayaḥ nayakovidaḥ | śukaḥ
nāma mahāprājñaḥ yajñaḥ mūrtyā iva susthitaḥ ||
8. asyāḥ induvadanaḥ nayakovidaḥ śukaḥ nāma mahāprājñaḥ
tanayaḥ abhūt (saḥ) mūrtyā iva susthitaḥ yajñaḥ
8. To her was born a son, moon-faced and skilled in statesmanship, named Shuka, who was profoundly wise, appearing as if the Vedic ritual (yajña) itself had taken a well-formed body.
8. לו היה בן בעל פני ירח, מומחה בחוקי היושר והחוכמה, שמו שׁוּקַה. הוא היה חכם מופלג, כעין יַגְ'נַה (טקס וודי) שקיבל דמות בשר ודם.
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प्रविचारयतो लोकयात्रामलमिमां हृदि ।
तवेव किल तस्यापि विवेक उद्भूदयम् ॥ ९ ॥
pravicārayato lokayātrāmalamimāṃ hṛdi ,
taveva kila tasyāpi viveka udbhūdayam 9
9. pravicārayataḥ lokayātrām alam imām hṛdi
tava iva kila tasya api vivekaḥ udbhūt ayam
9. hṛdi imām alam lokayātrām pravicārayataḥ
tava iva tasya api ayam vivekaḥ kila udbhūt
9. While he was thus deeply reflecting in his heart upon this entire worldly existence (lokayātrā), his discernment (viveka) also arose, just as it did for you.
9. בעודו מהרהר בליבו בענייני העולם הזה, התעוררה בו הבחנה רוחנית זכה, בדיוק כפי שקרה לך.
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तेनासौ स्वविवेकेन स्वयमेव महामनाः ।
प्रविचार्य चिरं चारु यत्सत्यं तदवाप्तवान् ॥ १० ॥
tenāsau svavivekena svayameva mahāmanāḥ ,
pravicārya ciraṃ cāru yatsatyaṃ tadavāptavān 10
10. tena asau svavivekena svayam eva mahāmanāḥ
pravicārya ciram cāru yat satyam tat avāptavān
10. tena asau mahāmanāḥ svavivekena svayam eva
ciram cāru yat satyam pravicārya tat avāptavān
10. Therefore, that great-souled individual, by his own discernment (viveka), after deeply contemplating for a long time that which is truly excellent (satya), himself attained it.
10. בזכות אותה הבחנה רוחנית, התבונן אותו נפש אצילה עמוקות במשך זמן רב, והשיג בעצמו את האמת הצרופה.
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स्वयं प्राप्ते परे वस्तुन्यविश्रान्तमनाः स्थितः ।
इदं वस्त्विति विश्वासं नासावात्मन्युपाययौ ॥ ११ ॥
svayaṃ prāpte pare vastunyaviśrāntamanāḥ sthitaḥ ,
idaṃ vastviti viśvāsaṃ nāsāvātmanyupāyayau 11
11. svayam prāpte pare vastuni aviśrāntamanāḥ sthitaḥ
idam vastu iti viśvāsam na asau ātmani upāyayau
11. svayam pare vastuni prāpte aviśrāntamanāḥ sthitaḥ
asau ātmani idam vastu iti viśvāsam na upayayau
11. Although the supreme reality (vastu) had been attained, he remained with a restless mind (manas). He did not develop the conviction within himself (ātman) that 'this is the true reality (vastu)'.
11. אף שהשיג בעצמו את המציאות העליונה, פעילות חשיבתו נותרה ללא מנוחה, והוא לא הצליח לגבש בלבו את הביטחון המלא שזוהי אכן המציאות.
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केवलं विररामास्य चेतो विगतचापलम् ।
भोगेभ्यो भूरिभङ्गेभ्यो धाराभ्य इव चातकः ॥ १२ ॥
kevalaṃ virarāmāsya ceto vigatacāpalam ,
bhogebhyo bhūribhaṅgebhyo dhārābhya iva cātakaḥ 12
12. kevalam virarāma asya cetaḥ vigatacaapalam
bhogebhyaḥ bhūribhaṅgebhyaḥ dhārābhyaḥ iva cātakaḥ
12. asya vigatacaapalam cetaḥ kevalam bhūribhaṅgebhyaḥ bhogebhyaḥ virarāma,
cātakaḥ dhārābhyaḥ iva
12. His mind (cetas), now freed from restlessness, merely turned away from worldly enjoyments (bhoga) that are full of many flaws, just as a Cātaka bird (cātaka) turns away from (other) streams of water (dhārā).
12. עם זאת, רוח החשיבה שלו נרגעה מאי-השקט שלה ופנתה עורף להנאות העולם המביאות עימן סבל רב, כפי שציפור הַצָאטַקָה נמנעת ממי גשם רגילים.
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एकदा सोऽमलप्रज्ञो मेरावेकान्तसुस्थितम् ।
पप्रच्छ पितरं भक्त्या कृष्णद्वैपायनं मुनिम् ॥ १३ ॥
ekadā so'malaprajño merāvekāntasusthitam ,
papraccha pitaraṃ bhaktyā kṛṣṇadvaipāyanaṃ munim 13
13. ekadā saḥ amala-prajñaḥ merau ekānta-susthitam
papraccha pitaram bhaktyā kṛṣṇa-dvaipāyanam munim
13. ekadā saḥ amala-prajñaḥ merau ekānta-susthitam
pitaram kṛṣṇa-dvaipāyanam munim bhaktyā papraccha
13. Once, that pure-intellected (amala-prajña) Śuka reverently (bhakti) asked his father, the sage Kṛṣṇa Dvaipāyana (Vyāsa), who was calmly seated in solitude on Mount Meru.
13. יום אחד, שׁוּקַה בעל התבונה הזכה פנה בדבקות ובכבוד אל אביו, הַמֻנִי (הקדוש) קְרִשְׁנַה דְוַאיְפָאיַנַה (וְיָאסַה), שישב בבדידות על הַר מֵרוּ, ושאל:
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संसाराडम्बरमिदं कथमभ्युत्थितं मुने ।
कथं च प्रशमं याति कियत्कस्य कदेति वा ॥ १४ ॥
saṃsārāḍambaramidaṃ kathamabhyutthitaṃ mune ,
kathaṃ ca praśamaṃ yāti kiyatkasya kadeti vā 14
14. saṃsāra-āḍambaram idam katham abhyutthitam mune
katham ca praśamam yāti kiyat kasya kadā iti vā
14. mune,
idam saṃsāra-āḍambaram katham abhyutthitam? ca katham praśamam yāti? kiyat,
kasya,
kadā iti vā?
14. "O sage, how did this grandiose display of worldly existence (saṃsāra) arise? And how does it attain cessation? What is its extent, to whom does it belong, and when does it occur?"
14. הוֹ קדוש, כיצד עלה והופיע כל מופע סַמְסָארָה (סבך הקיום התופעתי) הזה? כיצד הוא דועך ונרגע? כמה זמן הוא נמשך, למי הוא שייך ומתי?
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इति पृष्टेन मुनिना व्यासेनाखिलमात्मजे ।
यथावदमलं प्रोक्तं वक्तव्यं विदितात्मना ॥ १५ ॥
iti pṛṣṭena muninā vyāsenākhilamātmaje ,
yathāvadamalaṃ proktaṃ vaktavyaṃ viditātmanā 15
15. iti pṛṣṭena muninā vyāsena akhilam ātma-je
yathāvat amalam proktam vaktavyam vidita-ātmanā
15. iti pṛṣṭena,
vidita-ātmanā muninā vyāsena ātma-je akhilam vaktavyam yathāvat amalam proktam
15. Thus, the sage Vyāsa, who perfectly knew the Self (ātman) and was asked these questions, spoke the entire teaching (vaktavya), purely and accurately, to his son.
15. לאחר שנשאל כך, הסביר מֻנִי וְיָאסַה, שהכיר את העצמי, את הכול לבנו כהלכה ובצורה צלולה, כפי שראוי שייאמר.
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आऽज्ञासिषं पूर्वमेतदहमित्यथ तत्पितुः ।
स शुकः शुभया बुद्ध्या न वाक्यं बह्वमन्यत ॥ १६ ॥
ā'jñāsiṣaṃ pūrvametadahamityatha tatpituḥ ,
sa śukaḥ śubhayā buddhyā na vākyaṃ bahvamanyata 16
16. ā-jñāsiṣam pūrvam etat aham iti atha tat-pituḥ
saḥ śukaḥ śubhayā buddhyā na vākyam bahu amanyata
16. aham etat pūrvam ā-jñāsiṣam iti.
atha,
saḥ śukaḥ śubhayā buddhyā tat-pituḥ vākyam bahu na amanyata.
16. "I already knew this," (he thought). Thereupon, with his pure intellect (buddhi), that Śuka did not consider his father's teaching (vākyam) to be very significant.
16. בחושבו "כבר ידעתי זאת בעצמי קודם לכן", שׁוּקַה, בעל התבונה הבהירה, לא התרשם במיוחד מדברי אביו ולא ייחס להם ערך חריג.
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व्यासोऽपि भगवान्बुद्धवा पुत्राभिप्रायमीदृशम् ।
प्रत्युवाच पुनः पुत्रं नाहं जानामि तत्त्वतः ॥ १७ ॥
vyāso'pi bhagavānbuddhavā putrābhiprāyamīdṛśam ,
pratyuvāca punaḥ putraṃ nāhaṃ jānāmi tattvataḥ 17
17. vyāsaḥ api bhagavān buddhvā putra-abhiprāyam īdṛśam
pratyuvāca punaḥ putram na aham jānāmi tattvataḥ
17. bhagavān vyāsaḥ api putram īdṛśam abhiprāyam buddhvā
punaḥ putram pratyuvāca "aham tattvataḥ na jānāmi"
17. Even the venerable Vyasa (bhagavān), understanding his son's intention, replied to him, "I do not truly know the fundamental reality (tattvataḥ)."
17. וְיָאסַה המבורך, שהבין את הלך רוחו של בנו, ענה לו שוב: אינני יודע את האמת המוחלטת לאישורה.
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जनको नाम भूपालो विद्यते वसुधातले ।
यथावद्वेत्त्यसौ वेद्यं तस्मात्सर्वमवाप्स्यसि ॥ १८ ॥
janako nāma bhūpālo vidyate vasudhātale ,
yathāvadvettyasau vedyaṃ tasmātsarvamavāpsyasi 18
18. janakaḥ nāma bhūpālaḥ vidyate vasudhātale yathāvat
vetti asau vedyam tasmāt sarvam avāpsyasi
18. nāma janakaḥ bhūpālaḥ vasudhātale vidyate.
asau yathāvat vedyam vetti.
tasmāt sarvam avāpsyasi.
18. There is a king (bhūpāla) named Janaka on the earth (vasudhātale). He truly knows what is to be known. Therefore, from him you will obtain everything.
18. ישנו מלך בשם יַנַקַה על פני האדמה. הוא יודע כהלכה את מה שראוי לדעת; ממנו תלמד ותשיג את הכול.
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पित्रेत्युक्ते शुकः प्रायात्सुमेरोर्वसुधातले ।
विदेहनगरीं प्राप जनकेनाभिपालिताम् ॥ १९ ॥
pitretyukte śukaḥ prāyātsumerorvasudhātale ,
videhanagarīṃ prāpa janakenābhipālitām 19
19. pitrā iti ukte śukaḥ prāyāt sumeroḥ vasudhātale
videha-nagarīm prāpa janakena abhipālitām
19. pitrā iti ukte śukaḥ sumeroḥ vasudhātale prāyāt.
janakena abhipālitām videha-nagarīm prāpa.
19. When the father (pitṛ) spoke thus, Shuka departed from Mount Sumeru and descended to the earth (vasudhātale). He reached the city of Videha, which was governed (abhipālitām) by Janaka.
19. לאחר ששמע זאת מאביו, ירד שׁוּקַה מהַר סוּמֵרוּ אל הארץ והגיע לעיר וִידֵהָה, שהייתה תחת שלטונו של יַנַקַה.
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आवेदितोऽसौ याष्टीकैर्जनकाय महात्मने ।
द्वारि व्याससुतो राजञ्शुकोऽत्र स्थितवानिति ॥ २० ॥
āvedito'sau yāṣṭīkairjanakāya mahātmane ,
dvāri vyāsasuto rājañśuko'tra sthitavāniti 20
20. āveditaḥ asau yāṣṭīkaiḥ janakāya mahātmane
dvāri vyāsa-sutaḥ rājan śukaḥ atra sthitavān iti
20. asau yāṣṭīkaiḥ mahātmane janakāya āveditaḥ.
(te ūcuḥ:) "rājan,
vyāsa-sutaḥ śukaḥ atra dvāri sthitavān" iti.
20. He (Shuka) was announced by the doorkeepers (yāṣṭīkaiḥ) to the great-souled (mahātmane) Janaka: "O king (rājan), Vyasa's son Shuka is standing here at the door (dvāri)."
20. שומרי השער הודיעו ליַנַקַה עז הרוח: המלך, שׁוּקַה בנו של וְיָאסַה עומד בפתח.
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जिज्ञासार्थं शुकस्यासावास्तामेवेत्यवज्ञया ।
उक्त्वा बभूव जनकस्तूष्णीं सप्त दिनान्यथ ॥ २१ ॥
jijñāsārthaṃ śukasyāsāvāstāmevetyavajñayā ,
uktvā babhūva janakastūṣṇīṃ sapta dinānyatha 21
21. jijñāsārtham śukasya asau āstām eva iti avajñayā
uktvā babhūva janakaḥ tūṣṇīm sapta dināni atha
21. atha janakaḥ asau śukasya jijñāsārtham eva āstām
iti avajñayā uktvā sapta dināni tūṣṇīm babhūva
21. Then, King Janaka, having said dismissively, "Let Shuka's inquiries (jijñāsā) just remain as they are," became silent for seven days.
21. כדי לבחון את שׁוּקַה, אמר יַנַקַה בשוויון נפש מזלזל: ימתין שם, וזמן מה לאחר מכן נותר בדממה במשך שבעה ימים.
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ततः प्रवेशयामास जनकः शुकमङ्गणम् ।
तत्राहानि स सप्तैव तथैवावसदुन्मनाः ॥ २२ ॥
tataḥ praveśayāmāsa janakaḥ śukamaṅgaṇam ,
tatrāhāni sa saptaiva tathaivāvasadunmanāḥ 22
22. tataḥ praveśayāmāsa janakaḥ śukam aṅgaṇam tatra
ahāni sa sapta eva tatha eva avasat unmanāḥ
22. tataḥ janakaḥ śukam aṅgaṇam praveśayāmāsa tatra
sa sapta eva ahāni tatha eva unmanāḥ avasat
22. Then, Janaka led Shuka into the courtyard (aṅgaṇam). There, Shuka remained for exactly seven days, just as distraught.
22. לאחר מכן הורה יַנַקַה להכניס את שׁוּקַה לחצר הפנימית. גם שם הוא שהה שבעה ימים, מבלי שחשיבתו תצא מאיזון או תסער.
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अथ प्रवेशयामास जनकोऽन्तःपुरं शुकम् ।
राजा न दृश्यते तावदिति सप्त दिनानि च ॥ २३ ॥
atha praveśayāmāsa janako'ntaḥpuraṃ śukam ,
rājā na dṛśyate tāvaditi sapta dināni ca 23
23. atha praveśayāmāsa janakaḥ antaḥpuram śukam
rājā na dṛśyate tāvat iti sapta dināni ca
23. atha janakaḥ śukam antaḥpuram praveśayāmāsa
rājā na dṛśyate iti tāvat sapta dināni ca
23. Then, Janaka ushered Shuka into the inner palace (antaḥpuram). For seven days, the king was not seen, and Shuka remained there contemplating, "The king is not appearing for such a long time."
23. אז הורה יַנַקַה להכניס את שׁוּקַה אל ארמון הנשים, אך המלך לא נראה בפניו במשך שבעה ימים נוספים.
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तत्रोन्मदाभिः कान्ताभिर्भोजनैर्भोगसंचयैः ।
जनको लालयामास शुकं शशिसमाननम् ॥ २४ ॥
tatronmadābhiḥ kāntābhirbhojanairbhogasaṃcayaiḥ ,
janako lālayāmāsa śukaṃ śaśisamānanam 24
24. tatra unmadābhiḥ kāntābhiḥ bhojanaiḥ bhogasaṃcayaiḥ
janakaḥ lālayāmāsa śukam śaśisamānanam
24. tatra janakaḥ unmadābhiḥ kāntābhiḥ bhojanaiḥ
bhogasaṃcayaiḥ śaśisamānanam śukam lālayāmāsa
24. There, Janaka indulged Shuka, whose face was like the moon (śaśi-samānana), with charming, exhilarated women, fine meals, and an abundance of pleasures.
24. שם פינק יַנַקַה את שׁוּקַה, בעל פני הירח, במטעמים, בשפע תענוגות ובחברת נשים יפות וסוערות.
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ते भोगास्तानि दुःखानि व्यासपुत्रस्य तन्मनः ।
नाजह्नुर्मन्दपवना बद्धपीठमिवाचलम् ॥ २५ ॥
te bhogāstāni duḥkhāni vyāsaputrasya tanmanaḥ ,
nājahnurmandapavanā baddhapīṭhamivācalam 25
25. te bhogāḥ tāni duḥkhāni vyāsaputrasya tat manaḥ
na ājahnuḥ mandapavanāḥ baddhapīṭam iva acalam
25. vyāsaputrasya tat manaḥ te bhogāḥ tāni duḥkhāni
mandapavanāḥ baddhapīṭam acalam iva na ājahnuḥ
25. Those enjoyments and those sorrows did not disturb the mind of Vyāsa's son (Śuka), just as gentle breezes do not shake a firmly rooted mountain.
25. תענוגות אלה, כמו גם הקשיים שחווה קודם לכן, לא זעזעו את רוח החשיבה של בן וְיָאסַה, כשם שרוחות קלות אינן מצליחות להזיז הר איתן ממקומו.
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केवलं सुसमः स्वस्थो मौनी मुदितमानसः ।
अतिष्ठत्स शुकस्तत्र संपूर्ण इव चन्द्रमाः ॥ २६ ॥
kevalaṃ susamaḥ svastho maunī muditamānasaḥ ,
atiṣṭhatsa śukastatra saṃpūrṇa iva candramāḥ 26
26. kevalam susamaḥ svasthaḥ maunī muditamānasaḥ
atiṣṭhat saḥ śukaḥ tatra sampūrṇaḥ iva candramāḥ
26. saḥ śukaḥ tatra kevalam susamaḥ svasthaḥ maunī
muditamānasaḥ sampūrṇaḥ candramāḥ iva atiṣṭhat
26. That Śuka remained there, perfectly equanimous, self-abiding, silent, and with a joyous mind, like a full moon.
26. שׁוּקַה נותר שם בשלווה גמורה, נינוח בתוך עצמו, שותק ומרוצה בלבו, כירח במלואו.
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परिज्ञातस्वभावं तं शुकं स जनको नृपः ।
आनीतं मुदितात्मानमवलोक्य ननाम ह ॥ २७ ॥
parijñātasvabhāvaṃ taṃ śukaṃ sa janako nṛpaḥ ,
ānītaṃ muditātmānamavalokya nanāma ha 27
27. parijñātasvabhāvam tam śukam saḥ janakaḥ
nṛpaḥ ānītam muditātmānam avalokya nanāma ha
27. saḥ nṛpaḥ janakaḥ parijñātasvabhāvam ānītam
muditātmānam tam śukam avalokya nanāma ha
27. King Janaka, having seen that Śuka, whose intrinsic nature (svabhāva) was fully understood and who had arrived with a joyful spirit (ātman), indeed bowed (to him).
27. כאשר עמד המלך יַנַקַה על טבעו האמיתי של שׁוּקַה, הוא הורה להביאו לפניו, וכשראה את רוחו הקורנת משמחה, קד בפניו.
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निःशेषितजगत्कार्यं प्राप्ताखिलमनोरथ ।
किमीप्सितं तवेत्याशु कृतस्वागतमाह तम् ॥ २८ ॥
niḥśeṣitajagatkāryaṃ prāptākhilamanoratha ,
kimīpsitaṃ tavetyāśu kṛtasvāgatamāha tam 28
28. niḥśeṣitajagatkāryam prāptākhilamanoratham
kim īpsitam tava iti āśu kṛtasvāgatam āha tam
28. niḥśeṣitajagatkāryam prāptākhilamanoratham
kṛtasvāgatam tam āśu kim īpsitam tava iti āha
28. To that (Śuka), who had completed all worldly duties (karma) and fulfilled all desires, and to whom a welcome had been extended, Janaka quickly said, "What is it that you desire?"
28. לאחר שבירך אותו בברכת ברוך הבא, אמר לו: אתה, שהשלמת את כל חובות בעולם והשגת את כל רצונותיך, מהי משאלתך?
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श्रीशुक उवाच ।
संसाराडम्बरमिदं कथमभ्युत्थितं गुरो ।
कथं प्रशममायाति यथावत्कथयाशु मे ॥ २९ ॥
śrīśuka uvāca ,
saṃsārāḍambaramidaṃ kathamabhyutthitaṃ guro ,
kathaṃ praśamamāyāti yathāvatkathayāśu me 29
29. śrī śuka uvāca saṃsārāḍambaram idam katham abhyutthitam
guro katham praśamam āyāti yathāvat kathaya āśu me
29. guro śrī śuka uvāca idam saṃsārāḍambaram katham
abhyutthitam katham praśamam āyāti yathāvat āśu me kathaya
29. Śrī Śuka said: "O Guru, how did this spectacle of the cycle of rebirth (saṃsāra) arise? How does it come to a complete end? Please explain this to me precisely and quickly."
29. שׁוּקַה אמר: הוי מורה רוחני, כיצד עלה והופיע כל מופע סַמְסָארָה (סבך הקיום התופעתי) הזה? כיצד הוא דועך ונרגע? ספר לי על כך כהלכה ובמהרה.
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विश्वामित्र उवाच ।
जनकेनेति पृष्टेन शुकस्य कथितं तदा ।
तदेव यत्पुरा प्रोक्तं तस्य पित्रा महात्मना ॥ ३० ॥
viśvāmitra uvāca ,
janakeneti pṛṣṭena śukasya kathitaṃ tadā ,
tadeva yatpurā proktaṃ tasya pitrā mahātmanā 30
30. viśvāmitraḥ uvāca janakena iti pṛṣṭena śukasya kathitam
tadā tat eva yat purā proktam tasya pitrā mahātmanā
30. viśvāmitraḥ uvāca tadā janakena iti pṛṣṭena śukasya
kathitam tat eva yat purā tasya mahātmanā pitrā proktam
30. Viśvāmitra said: "At that time, what was narrated to Śuka by King Janaka when questioned, was indeed the very same thing that was previously explained by his great-souled father."
30. וִישְׁוָאמִתְרַה אמר: כאשר נשאל כך, הסביר יַנַקַה לשׁוּקַה את אותו הדבר בדיוק שאמר לו קודם לכן אביו עז הרוח.
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श्रीशुक उवाच ।
स्वयमेव मया पूर्वमेतज्ज्ञातं विवेकतः ।
एतदेव च पृष्टेन पित्रा मे समुदाहृतम् ॥ ३१ ॥
śrīśuka uvāca ,
svayameva mayā pūrvametajjñātaṃ vivekataḥ ,
etadeva ca pṛṣṭena pitrā me samudāhṛtam 31
31. śrī śuka uvāca svayam eva mayā pūrvam etat jñātam
vivekataḥ etat eva ca pṛṣṭena pitrā me samudāhṛtam
31. śrī śuka uvāca svayam eva mayā pūrvam etat vivekataḥ
jñātam ca etat eva pṛṣṭena pitrā me samudāhṛtam
31. Śrī Śuka said: "I myself had previously understood this through discernment. And this very thing was explained to me by my father when he was questioned."
31. שׁוּקַה אמר: אני עצמי כבר הבנתי זאת קודם לכן באמצעות הבחנה רוחנית. וגם אבי, כששאלתי אותו, אמר לי בדיוק את אותו הדבר.
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भवताप्येष एवार्थः कथितो वाग्विदां वर ।
एष एव च वाक्यार्थः शास्त्रेषु परिदृश्यते ॥ ३२ ॥
bhavatāpyeṣa evārthaḥ kathito vāgvidāṃ vara ,
eṣa eva ca vākyārthaḥ śāstreṣu paridṛśyate 32
32. bhavatā api eṣaḥ eva arthaḥ kathitaḥ vākvvidām
vara eṣaḥ eva ca vākyārthaḥ śāstreṣu paridṛśyate
32. vākvvidām vara bhavatā api eṣaḥ eva arthaḥ kathitaḥ
ca eṣaḥ eva vākyārthaḥ śāstreṣu paridṛśyate
32. "And by you too, O best among speakers, this very meaning has been told. This very meaning of the words is also seen in the scriptures."
32. וגם אתה, הטוב שבבעלי המאמר, אמרת לי בדיוק את אותם הדברים. זהו גם המובן שנראה בבירור בכל הכתובים.
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यथायं स्वविकल्पोत्थः स्वविकल्पपरिक्षयात् ।
क्षीयते दग्धसंसारो निःसार इति निश्चयः ॥ ३३ ॥
yathāyaṃ svavikalpotthaḥ svavikalpaparikṣayāt ,
kṣīyate dagdhasaṃsāro niḥsāra iti niścayaḥ 33
33. yathā ayam sva-vikalpa-utthaḥ sva-vikalpa-parikṣayāt
kṣīyate dagdha-saṃsāraḥ niḥsāraḥ iti niścayaḥ
33. yathā ayam sva-vikalpa-utthaḥ sva-vikalpa-parikṣayāt
kṣīyate dagdha-saṃsāraḥ niḥsāraḥ iti niścayaḥ
33. Just as this cycle of rebirth (saṃsāra) arises from one's own conceptualization, it perishes with the complete elimination of that conceptualization. When the cycle of rebirth (saṃsāra) is thus burnt away, it is realized to be without essence - this is the firm conclusion.
33. שהעולם התופעתי הזה עולה מתוך הבניות חשיבתיות עצמיות, וכי עם היעלמותן של אותן הבניות הוא מתפוגג; סַמְסָארָה זו היא חסרת מהות קיומית – זוהי קביעה ודאית.
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तत्किमेतन्महाबाहो सत्यं ब्रूहि ममाचलम् ।
त्वत्तो विश्रान्तिमाप्नोमि चेतसा भ्रमता जगत् ॥ ३४ ॥
tatkimetanmahābāho satyaṃ brūhi mamācalam ,
tvatto viśrāntimāpnomi cetasā bhramatā jagat 34
34. tat kim etat mahābāho satyam brūhi mama acalam
tvattaḥ viśrāntim āpnomi cetasā bhramatā jagat
34. mahābāho tat etat kim mama acalam satyam brūhi
jagat bhramatā cetasā tvattaḥ viśrāntim āpnomi
34. O mighty-armed one, what is this (reality) then? Please tell me the unwavering truth. My mind, which wanders throughout the world, attains rest from you.
34. על כן, אדיר זרועות, הגד לי את האמת היציבה: כיצד אוכל למצוא מנוחה ומרגוע מרוח החשיבה שלי, התועה בעולם?
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जनक उवाच ।
नातः परतरः कश्चिन्निश्चयोऽस्त्यपरो मुने ।
स्वयमेव त्वया ज्ञातं गुरुतश्च पुनः श्रुतम् ॥ ३५ ॥
janaka uvāca ,
nātaḥ parataraḥ kaścinniścayo'styaparo mune ,
svayameva tvayā jñātaṃ gurutaśca punaḥ śrutam 35
35. janaka uvāca na ataḥ parataraḥ kaścit niścayaḥ asti aparaḥ
mune svayam eva tvayā jñātam gurutaḥ ca punaḥ śrutam
35. janaka uvāca mune ataḥ parataraḥ aparaḥ kaścit niścayaḥ
na asti tvayā svayam eva jñātam punaḥ ca gurutaḥ śrutam
35. Janaka said: "O sage, there is no other certainty superior to this. You have known this by yourself and have heard it again from your teacher (guru)."
35. יַנַקַה אמר: הוי מֻנִי (קדוש), אין קביעה עליונה יותר מזו! ידעת זאת בעצמך, ושמעת זאת שוב מפי מורך.
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अविच्छिन्नचिदात्मैकः पुमानस्तीह नेतरत् ।
स्वसंकल्पवशाद्बद्धो निःसंकल्पश्च मुच्यते ॥ ३६ ॥
avicchinnacidātmaikaḥ pumānastīha netarat ,
svasaṃkalpavaśādbaddho niḥsaṃkalpaśca mucyate 36
36. avicchinnacitātmaikaḥ pumān asti iha na itarat
sva-saṅkalpa-vaśāt baddhaḥ niḥsaṅkalpaḥ ca mucyate
36. iha avicchinnacitātmaikaḥ pumān asti na itarat
sva-saṅkalpa-vaśāt baddhaḥ ca niḥsaṅkalpaḥ mucyate
36. Here, the one unbroken consciousness (ātman), the supreme cosmic person (puruṣa), exists; nothing else does. This supreme cosmic person (puruṣa) is bound by the power of his own conceptualization and is liberated by becoming free from conceptualization.
36. רק העצמי-המודע, הָאָדָם הַקּוֹסְמִי הבלתי נפרד, קיים כאן ולא שום דבר אחר. האדם כבול בשל מחשבותיו וכוונותיו שלו, ומשתחרר כאשר אינו אחוז בהן.
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तेन त्वया स्फुटं ज्ञातं ज्ञेयं यस्य महात्मनः ।
भोगेभ्यो विरतिर्जाता दृश्यात्प्राक्सकलादिह ॥ ३७ ॥
tena tvayā sphuṭaṃ jñātaṃ jñeyaṃ yasya mahātmanaḥ ,
bhogebhyo viratirjātā dṛśyātprāksakalādiha 37
37. tena tvayā sphuṭam jñātam jñeyam yasya mahātmanaḥ
bhogebhyo viratiḥ jātā dṛśyāt prāk sakalāt iha
37. tvayā tena yasya mahātmanaḥ jñeyam sphuṭam jñātam
iha sakalāt dṛśyāt prāk bhogebhyaḥ viratiḥ jātā
37. Therefore, by you, that which is to be known concerning the great soul (ātman) has been clearly understood. Here, detachment from all visible worldly pleasures has arisen in you, even earlier than it typically would.
37. לפיכך, הבנת בבירור את מה שראוי לדעת; שהרי כנשמה אצילה, כבר התפתחה בך פרישות מכל תענוגות העולם ומכל עולם התופעות הנראה לעין.
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तव बाल महावीर मतिर्विरतिमागता ।
भोगेभ्यो दीर्घरोगेभ्यःकिमन्यच्छ्रोतुमिच्छसि ॥ ३८ ॥
tava bāla mahāvīra matirviratimāgatā ,
bhogebhyo dīrgharogebhyaḥkimanyacchrotumicchasi 38
38. tava bāla mahāvīra matiḥ viratim āgatā bhogebhyaḥ
dīrgharogebhyaḥ kim anyat śrotum icchasi
38. bāla mahāvīra tava matiḥ dīrgharogebhyaḥ
bhogebhyaḥ viratim āgatā anyat kim śrotum icchasi
38. O child, O great hero, your mind has attained detachment from worldly pleasures, which are like long-lasting diseases. What else do you wish to hear?
38. גיבור צעיר, רוח החשיבה שלך השיגה פרישות מהנאות הגורמות למחלות ממושכות. מה עוד ברצונך לשמוע?
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न तथा पूर्णता जाता सर्वज्ञानमहानिधेः ।
तिष्ठतस्तपसि स्फारे पितुस्तव यथा तव ॥ ३९ ॥
na tathā pūrṇatā jātā sarvajñānamahānidheḥ ,
tiṣṭhatastapasi sphāre pitustava yathā tava 39
39. na tathā pūrṇatā jātā sarvajñānamahānidheḥ
tiṣṭhataḥ tapasi sphāre pituḥ tava yathā tava
39. sarvajñānamahānidheḥ pūrṇatā tava pituḥ sphāre
tapasi tiṣṭhataḥ tathā na jātā yathā tava
39. The completeness of the great treasure of all knowledge did not manifest in your father to the same extent, even while he was engaged in extensive asceticism (tapas), as it has in you.
39. אפילו אביך, אוצר של חוכמה העוסק בַּתַפַּס (ליבוי עוצמה רוחנית) כביר, לא הגיע לשלמות ולשלווה כפי שאתה הצעיר הגעת אליהן.
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व्यासादधिक एवाहं व्यासशिष्योऽसि तत्सुतः ।
भोगेच्छातानवेनेह मत्तोऽप्यत्यधिको भवान् ॥ ४० ॥
vyāsādadhika evāhaṃ vyāsaśiṣyo'si tatsutaḥ ,
bhogecchātānaveneha matto'pyatyadhiko bhavān 40
40. vyāsāt adhikaḥ eva aham vyāsaśiṣyaḥ asi tatsutaḥ
bhogecchātānāvena iha mattaḥ api atyadhikaḥ bhavān
40. aham vyāsāt adhikaḥ eva tvam vyāsaśiṣyaḥ tatsutaḥ asi
iha bhogecchātānāvena api mattaḥ atyadhikaḥ bhavān
40. Indeed, I am superior to Vyasa. You are his disciple and son. Yet, here, due to the attenuation of the desire for worldly pleasures, you are even more superior than I.
40. אני מתקדם מְוְיָאסַה, ואתה בנו ותלמידו; אך בזכות היעלמות תשוקתך להנאות, אתה נעלה אפילו עלי!
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प्राप्तं प्राप्तव्यमखिलं भवता पूर्णचेतसा ।
न दृश्ये पतसि ब्रह्मन्मुक्तस्त्वं भ्रान्तिमुत्सृज ॥ ४१ ॥
prāptaṃ prāptavyamakhilaṃ bhavatā pūrṇacetasā ,
na dṛśye patasi brahmanmuktastvaṃ bhrāntimutsṛja 41
41. prāptam prāptavyam akhilam bhavatā pūrṇacetasā na
dṛśye patasi brahman muktaḥ tvam bhrāntim utsṛja
41. brahman pūrṇacetasā bhavatā akhilam prāptavyam
prāptam dṛśye na patasi tvam muktaḥ bhrāntim utsṛja
41. O brahmin (brahman), with a mind that is full and content, you have attained everything that was to be attained. You do not fall into the trap of the visible world. You are liberated; abandon this delusion.
41. השגת את כל מה שראוי להשיג, שכן חשיבתך מלאה ושלמה. אינך נופל עוד במלכודת עולם התופעות הנגלה. אתה משוחרר, הַנַח מאחוריך את כל האשליות.
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अनुशिष्टः स इत्येवं जनकेन महात्मना ।
अतिष्ठत्स शुकस्तूष्णीं स्वच्छे परमवस्तुनि ॥ ४२ ॥
anuśiṣṭaḥ sa ityevaṃ janakena mahātmanā ,
atiṣṭhatsa śukastūṣṇīṃ svacche paramavastuni 42
42. anuśiṣṭaḥ saḥ iti evam janakena mahātmanā
atiṣṭhat saḥ śukaḥ tūṣṇīm svacche paramavastuni
42. mahātmanā janakena iti evam anuśiṣṭaḥ saḥ
śukaḥ tūṣṇīm svacche paramavastuni atiṣṭhat saḥ
42. Thus instructed by the great-souled Janaka, Śuka stood still and silent, established in the pure, supreme reality (paramavastu).
42. לאחר שהודרך כך על ידי גַ'נַקָה הדגול, נותר שׁוּקָה בדממה, נטוע ברוגע במציאות העליונה והזכה.
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वीतशोकभयायासो निरीहश्छिन्नसंशयः ।
जगाम शिखरं मेरोः समाध्यर्थमनिन्दितम् ॥ ४३ ॥
vītaśokabhayāyāso nirīhaśchinnasaṃśayaḥ ,
jagāma śikharaṃ meroḥ samādhyarthamaninditam 43
43. vītaśokabhayāyāsaḥ nirīhaḥ chinnasaṃśayaḥ
jagāma śikharam meroḥ samādhyartham aninditam
43. vītaśokabhayāyāsaḥ nirīhaḥ chinnasaṃśayaḥ saḥ
aninditam meroḥ śikharam samādhyartham jagāma
43. Free from sorrow, fear, and fatigue, without desires, and with all doubts dispelled, he went to the blameless peak of Mount Meru for the purpose of (deep meditation) samādhi.
43. משוחרר מצער, מפחד וממאמץ, ללא תשוקה וחסר כל ספק, הוא עלה אל פסגתו הבלתי מוכתמת של הר מֵרוּ כדי לשקוע במיזוג רוחני מוחלט (סַמָאדְהִי).
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तत्र वर्षसहस्राणि निर्विकल्पसमाधिना ।
दश स्थित्वा शशामासावात्मन्यस्नेहदीपवत् ॥ ४४ ॥
tatra varṣasahasrāṇi nirvikalpasamādhinā ,
daśa sthitvā śaśāmāsāvātmanyasnehadīpavat 44
44. tatra varṣasahasrāṇi nirvikaplasamādhinā daśa
sthitvā śaśāma asau ātmani asnehadīpavāt
44. asau tatra nirvikaplasamādhinā daśa varṣasahasrāṇi
sthitvā ātmani asnehadīpavāt śaśāma
44. Having remained there for ten thousand years in a state of (undifferentiated deep meditation) nirvikapla-samādhi, he became quiescent, like a lamp without oil, established in his self (ātman).
44. לאחר ששהה שם עשרת אלפים שנים במצב של סַמָאדְהִי ללא מחשבות ותפיסות, הוא נרגע והתמזג בעצמי הפנימי, כמו נר שכבה כשכלה שילבו.
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व्यपगतकलनाकलङ्कशुद्धः स्वयममलात्मनि पावने पदेऽसौ ।
सलिलकण इवाम्बुधौ महात्मा विगलितवासनमेकतां जगाम ॥ ४५ ॥
vyapagatakalanākalaṅkaśuddhaḥ svayamamalātmani pāvane pade'sau ,
salilakaṇa ivāmbudhau mahātmā vigalitavāsanamekatāṃ jagāma 45
45. vyapagatakalānakalaṅkaśuddhaḥ
svayam amalātmani pāvane pade asau
salilakaṇaḥ iva ambudhau
mahātmā vigalitavāsanam ekatām jagāma
45. mahātmā vyapagatakalānakalaṅkaśuddhaḥ
vigalitavāsanam asau svayam
ambudhau salilakaṇaḥ iva
amalātmani pāvane pade ekatām jagāma
45. That great soul (mahātman), purified and free from the blemish of conceptualization, with all latent impressions (vāsanā) dissolved, attained oneness in the pure, sacred state of the self (ātman), just like a drop of water merges into the ocean.
45. כשהוא טהור מכל כתמי החשיבה הדואלית ומרוקן מכל הרשמים הסמויים, התמזג אותה נשמה דגולה בדרגה הטהורה של העצמי הזך, בדיוק כמו טיפת מים המתמזגת באוקיינוס.
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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 (current book)

Chapter 1 (current chapter) 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)

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