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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-81

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श्रीवसिष्ठ उवाच ।
एवं विचार्य बुद्ध्वान्तः पुनरित्थं विचार्यते ।
तत्त्वविद्भिर्महाबाहो ज्ञेय आत्मा महात्मभिः ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ vicārya buddhvāntaḥ punaritthaṃ vicāryate ,
tattvavidbhirmahābāho jñeya ātmā mahātmabhiḥ 1
1. śrī-vasiṣṭhaḥ uvāca evam vicārya buddhvā antaḥ punar ittham
vicāryate tattvavidbhiḥ mahābāho jñeyaḥ ātmā mahātmabhiḥ
1. śrī-vasiṣṭhaḥ uvāca.
mahābāho,
evam vicārya buddhvā antaḥ punar ittham vicāryate.
tattvavidbhiḥ mahātmabhiḥ ātmā jñeyaḥ
1. Śrī Vasiṣṭha said: O mighty-armed one (mahābāho), having deliberated in this manner and understood it internally, it is then reflected upon again in this way: the (ātman) should be known by those who comprehend reality (tattva) and by great souls (mahātman).
1. שְׁרִי וַסִשְׁטְהַ אמר: לאחר שחוקרים ומבינים זאת מבפנים, הוי גיבור, יודעי האמת, הנשמות הגדולות, מוסיפים לחקור כך כדי להכיר את העצמי הפנימי.
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आत्मैवेदं जगदिति सत्यं चित्तेन मार्जितम् ।
उत्थितं स्यात्कुतश्चित्तमहो चित्तमवस्तु यत् ॥ २ ॥
ātmaivedaṃ jagaditi satyaṃ cittena mārjitam ,
utthitaṃ syātkutaścittamaho cittamavastu yat 2
2. ātmā eva idam jagat iti satyam cittena mārjitam
utthitam syāt kutaḥ cittam aho cittam avastu yat
2. idam jagat ātmā eva iti satyam.
cittena mārjitam.
aho,
kutaḥ cittam utthitam syāt? yat cittam avastu
2. The truth is that this entire world is indeed the (ātman) – a truth that is cleansed by the mind (citta). (Then one wonders,) from where would the mind (citta) itself have arisen? Oh, since the mind (citta) is an unreal thing!
2. כשהאמת שכל היקום הזה אינו אלא העצמי הפנימי נחרטת בלב, מניין תצמח עוד החשיבה? הרי החשיבה אינה דבר ממשי כלל!
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अविद्यत्वादचित्तत्वान्मायात्वाच्चासदेव हि ।
ध्रुवं नास्त्येव वा चित्तं भ्रमादन्यत्खवृक्षवत् ॥ ३ ॥
avidyatvādacittatvānmāyātvāccāsadeva hi ,
dhruvaṃ nāstyeva vā cittaṃ bhramādanyatkhavṛkṣavat 3
3. avidyatvāt acittatvāt māyātvāt ca asat eva hi dhruvaṃ
na asti eva vā cittaṃ bhramāt anyat khāvṛkṣavat
3. avidyatvāt acittatvāt māyātvāt ca asat eva hi cittaṃ
dhruvaṃ na asti eva vā bhramāt anyat khāvṛkṣavat
3. Because of its non-existence, its non-conscious nature, and its illusory (māyā) quality, the mind is indeed unreal. Certainly, the mind (citta) does not exist at all; rather, it is nothing but delusion, like a phantom tree appearing in the sky.
3. מכיוון שהיא בורות, שאינה חשיבה אמתית וכי היא אשליה (מָאיָה), החשיבה אינה קיימת באמת. היא אינה אלא אשליה, כמו עץ בשמים.
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सिद्धः स्थाणुपरिस्पन्दो नौगतस्य यथा शिशोः ।
अबुद्धस्य न बुद्धस्य तथा चित्तमसन्मयम् ॥ ४ ॥
siddhaḥ sthāṇuparispando naugatasya yathā śiśoḥ ,
abuddhasya na buddhasya tathā cittamasanmayam 4
4. siddhaḥ sthāṇuparispandaḥ naugatasya yathā śiśoḥ
abuddhasya na buddhasya tathā cittaṃ asanmayam
4. yathā naugatasya śiśoḥ sthāṇuparispandaḥ siddhaḥ
tathā abuddhasya na buddhasya cittaṃ asanmayam
4. Just as the apparent motion of a stationary post (sthāṇu) is perceived by a child who is aboard a boat, similarly, the mind (citta), being unreal in nature, is (experienced as real) by the unenlightened, but not by the enlightened.
4. כמו שתנועת עמוד על החוף נראית אמתית לילד בתוך סירה נעה אך לא לאדם נבון, כך החשיבה נראית אמתית רק לבלתי מואר, בעוד היא עשויה כולה מאשליה.
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मौर्ख्यमोहभ्रमे शान्ते चित्तं नोपलभामहे ।
चक्रारोहभ्रमस्यान्ते पर्वतस्पन्दनं यथा ॥ ५ ॥
maurkhyamohabhrame śānte cittaṃ nopalabhāmahe ,
cakrārohabhramasyānte parvataspandanaṃ yathā 5
5. maurkhamohabhrame śānte cittaṃ na upalabhāmahe
cakrārohābhramasya ante parvataspandanaṃ yathā
5. yathā cakrārohābhramasya ante
parvataspandanaṃ (na upalabhyate)
(tathā) maurkhamohabhrame śānte
(sati) cittaṃ na upalabhāmahe
5. When the delusion born of ignorance and infatuation (maurkhamohabhrama) is pacified, we do not perceive the mind (citta), just as, upon the cessation of the illusion of riding a spinning wheel, the mountains no longer appear to tremble.
5. כשנרגעת אשלית הסכלות והעיוורון, איננו מוצאים עוד חשיבה כלל, בדיוק כפי שכשתוקף הסחרחורת מסיבוב חולף, ההר מפסיק לנוע.
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एवं हि चित्तं नास्त्येव ब्रह्मैवास्ति तथात्मकम् ।
पदार्थभावनाश्चित्तात्तेनासत्या मयोज्झिताः ॥ ६ ॥
evaṃ hi cittaṃ nāstyeva brahmaivāsti tathātmakam ,
padārthabhāvanāścittāttenāsatyā mayojjhitāḥ 6
6. evaṃ hi cittaṃ na asti eva brahma eva asti tathātmakam
padārthabhāvanāḥ cittāt tena asatyāḥ mayā ujjhitāḥ
6. evaṃ hi cittaṃ na asti eva; brahma eva asti tathātmakam.
tena cittāt padārthabhāvanāḥ asatyāḥ mayā ujjhitāḥ
6. Thus indeed, the mind (citta) does not exist at all; only Brahman (brahman), which is of that nature (namely, pure existence-consciousness-bliss), truly exists. Therefore, all these unreal conceptions of objects, which originate from the mind (citta), have been abandoned by me.
6. כך אכן החשיבה אינה קיימת כלל; רק בְּרַהְמַן (המציאות הקוסמית) קיים ככל זה. לכן, התפיסות של עצמים חיצוניים הנובעות מהחשיבה אינן אמתיות, ונטשתי אותן.
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जातोऽस्मि शान्तसंदेहः स्थितोऽस्मि विगतज्वरः ।
तथा तिष्ठामि तिष्ठामि तथैव विगतैषणम् ॥ ७ ॥
jāto'smi śāntasaṃdehaḥ sthito'smi vigatajvaraḥ ,
tathā tiṣṭhāmi tiṣṭhāmi tathaiva vigataiṣaṇam 7
7. jātaḥ asmi śānta-sandehaḥ sthitaḥ asmi vigata-jvaraḥ
tathā tiṣṭhāmi tiṣṭhāmi tathā eva vigata-eṣaṇam
7. asmi jātaḥ śānta-sandehaḥ; asmi sthitaḥ vigata-jvaraḥ; tathā tiṣṭhāmi; tathā eva vigata-eṣaṇam tiṣṭhāmi.
7. My doubts are pacified, and I am free from distress. I remain in that state, indeed, entirely without desires.
7. הספקות שבי נרגעו, ואני ניצב נקי מכל קדחת ותשוקה. כך אני שוכן, כך אני נשאר, משוחרר מכל תאווה.
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चित्ताभावे परिक्षीणा बाल्यतृष्णादयो गुणाः ।
आलोकोपरमे चित्रा वर्णाख्या इव संविदः ॥ ८ ॥
cittābhāve parikṣīṇā bālyatṛṣṇādayo guṇāḥ ,
ālokoparame citrā varṇākhyā iva saṃvidaḥ 8
8. citta-abhāve parikṣīṇāḥ bālya-tṛṣṇā-ādayaḥ guṇāḥ
āloka-uparame citrāḥ varṇa-ākhyāḥ iva saṃvidaḥ
8. citta-abhāve bālya-tṛṣṇā-ādayaḥ guṇāḥ parikṣīṇāḥ; āloka-uparame varṇa-ākhyāḥ citrāḥ saṃvidaḥ iva.
8. When the mind (citta) ceases, qualities such as childish desires are entirely extinguished, just as colorful perceptions, known as colors, fade away with the cessation of light.
8. בהיעדר חשיבה, תשוקות הילדות ושאר התכונות כלו לחלוטין, כשם שהצבעים הססגוניים והמראות נעלמים עם היעלמות האור.
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मृतं चित्तं गता तृष्णा प्रक्षीणो मोहपञ्जरः ।
निरहंकारता जाता जाग्रत्यस्मिन्प्रबुद्धवान् ॥ ९ ॥
mṛtaṃ cittaṃ gatā tṛṣṇā prakṣīṇo mohapañjaraḥ ,
nirahaṃkāratā jātā jāgratyasminprabuddhavān 9
9. mṛtam cittam gatā tṛṣṇā prakṣīṇaḥ moha-pañjaraḥ
nir-ahaṃkāratā jātā jāgrati asmin prabuddhavān
9. cittam mṛtam; tṛṣṇā gatā; moha-pañjaraḥ prakṣīṇaḥ; nir-ahaṃkāratā jātā; asmin jāgrati prabuddhavān.
9. The mind (citta) is dead, desire (tṛṣṇā) has departed, and the cage of delusion is utterly destroyed. Egolessness (nirahaṃkāratā) has arisen, and I have become awakened while remaining in this waking state.
9. החשיבה מתה, התשוקה חלפה, כלוב האשליה התפרק, והשתחררתי מהאגו; התעוררתי אל תוך התודעה.
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एकमेव जगच्छान्तं नानात्वं न सदित्यपि ।
किमन्यद्विमृशाम्यन्तः कथयैवालमेतया ॥ १० ॥
ekameva jagacchāntaṃ nānātvaṃ na sadityapi ,
kimanyadvimṛśāmyantaḥ kathayaivālametayā 10
10. ekam eva jagat śāntam nānātvam na sat iti api
kim anyat vimṛśāmi antaḥ kathayā eva alam etayā
10. jagat ekam eva śāntam; nānātvam api sat na iti.
kim anyat antaḥ vimṛśāmi? etayā kathayā eva alam.
10. The entire world is indeed one and tranquil; even multiplicity is not truly existent. What else should I ponder internally? Enough, truly, with just this discourse.
10. העולם הוא אחד ושלו; הריבוי אינו אמתי. מה עוד יש לי לחקור בתוכי? די בדיבורים אלה!
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निराभासमनाद्यन्तं पदं पावनमागतः ।
सौम्यः सर्वगतः सूक्ष्मः स्थित आत्मास्मि शाश्वतः ॥ ११ ॥
nirābhāsamanādyantaṃ padaṃ pāvanamāgataḥ ,
saumyaḥ sarvagataḥ sūkṣmaḥ sthita ātmāsmi śāśvataḥ 11
11. nirābhāsam anādyantam padam pāvanam āgataḥ saumyaḥ
sarvagataḥ sūkṣmaḥ sthitaḥ ātmā asmi śāśvataḥ
11. āgataḥ nirābhāsam anādyantam pāvanam padam saumyaḥ
sarvagataḥ sūkṣmaḥ sthitaḥ śāśvataḥ ātmā asmi
11. Having attained the formless, beginningless, endless, purifying state, I am the gentle, all-pervading, subtle, stable, eternal self (ātman).
11. הגעתי אל המקום הטהור, נטול הדמויות, ללא ראשית וסוף. נעים, מקיף כל, מעודן ויציב – אני הוא העצמי הפנימי הנצחי.
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यदस्ति यच्च नास्तीह चित्ताद्यात्माद्यवस्तु च ।
तत्खादच्छतरं शान्तमनन्ताग्राह्यमाततम् ॥ १२ ॥
yadasti yacca nāstīha cittādyātmādyavastu ca ,
tatkhādacchataraṃ śāntamanantāgrāhyamātatam 12
12. yat asti yat ca na asti iha citta-ādi-ātma-ādi-avastu
ca tat khāt accha-taram śāntam ananta-agrāhyam ātatam
12. iha yat asti ca yat na asti ca citta-ādi-ātma-ādi-avastu
tat khāt accha-taram śāntam ananta-agrāhyam ātatam
12. Whatever exists and whatever does not exist here, and even things like mind (citta) and the individual self (ātman) which are considered non-existent (avastu) - That (ultimate reality) is clearer than space, peaceful, endless, ungraspable, and pervasive.
12. כל מה שקיים ומה שאינו קיים כאן, אם החשיבה או דברים שאינם העצמי – אותה מציאות זכה מן החלל, שלווה, אינסופית, בלתי ניתנת לתפיסה ופרושה בכול.
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चित्तं भवतु मा वान्तर्म्रियतां स्थितिमेतु वा ।
को विचारणयार्थो में चिरं साम्योदितात्मनः ॥ १३ ॥
cittaṃ bhavatu mā vāntarmriyatāṃ sthitimetu vā ,
ko vicāraṇayārtho meṃ ciraṃ sāmyoditātmanaḥ 13
13. cittam bhavatu mā vā antar mriyatām sthitim etu vā
kaḥ vicāraṇayā arthaḥ me ciram sāmya-udita-ātmanaḥ
13. cittam bhavatu vā mā antar vā mriyatām vā sthitim etu
ciram sāmya-udita-ātmanaḥ me kaḥ arthaḥ vicāraṇayā ?
13. Whether the mind (citta) manifests or not, whether it dies or attains stability - what is the point of deliberation for me, whose self (ātman) has long been awakened to equanimity (sāmya)?
13. יהא אשר יהא עם החשיבה בתוכי – תמות או תישאר; מה לי עוד ולחקירה פנימית, כשרוחי זרחה מזמן בשיווי משקל נצחי?
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विचाराकारको मौर्ख्यादहमासं मितस्थितिः ।
विचारेणामिताकारः क्व नामाहं विचारकः ॥ १४ ॥
vicārākārako maurkhyādahamāsaṃ mitasthitiḥ ,
vicāreṇāmitākāraḥ kva nāmāhaṃ vicārakaḥ 14
14. vicāra-ākārakaḥ maurkʰyāt aham āsam mita-sthitiḥ
vicāreṇa amita-ākāraḥ kva nāma aham vicārakaḥ
14. maurkʰyāt aham mita-sthitiḥ vicāra-ākārakaḥ āsam
vicāreṇa amita-ākāraḥ kva nāma aham vicārakaḥ ?
14. Due to ignorance (maurkʰya), I possessed a limited existence as a delberator. Through (proper) discernment (vicāra), I am now of immeasurable form. Where then, indeed, am I (that former) delberator?
14. מתוך בורות הייתה לי קיומי מוגבל, כמי שעוסק בחקירה. אך בזכות החקירה הפכה צורתי לבלתי מוגבלת – היכן עוד נמצא החוקר?
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मृतेऽपि मनसीयं में विकल्पश्रीर्निरर्थिका ।
मनोवेतालवृत्त्यर्थं किमर्थमुपजायते ॥ १५ ॥
mṛte'pi manasīyaṃ meṃ vikalpaśrīrnirarthikā ,
manovetālavṛttyarthaṃ kimarthamupajāyate 15
15. mṛte api manasi iyam me vikalpaśrīḥ nirarthikā
manovetālavṛttyartham kimartham upajāyate
15. me manasi mṛte api iyam vikalpaśrīḥ nirarthikā
manovetālavṛttyartham kimartham upajāyate
15. Even when my mind (manas) is subdued, this host of my mental constructs (vikalpa) is meaningless. For what purpose does it arise, simply to sustain the restless activity of the mind, which is like a phantom (vetāla)?
15. גם כאשר החשיבה נדמתה, מדוע שוב עולה עשירות הדימויים המיותרת הזו, כאילו כדי להזין את שד החשיבה?
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तामिमां प्रजहाम्यन्तः संकल्पकलनामिति ।
निर्णीयोमिति शान्तात्मा तिष्ठाम्यात्मनि मौनवत् ॥ १६ ॥
tāmimāṃ prajahāmyantaḥ saṃkalpakalanāmiti ,
nirṇīyomiti śāntātmā tiṣṭhāmyātmani maunavat 16
16. tām imām prajahāmi antaḥ saṃkalpakalanām iti
nirṇīya om iti śāntātmā tiṣṭhāmi ātmani maunavat
16. antaḥ tām imām saṃkalpakalanām iti prajahāmi
iti nirṇīya om śāntātmā maunavat ātmani tiṣṭhāmi
16. I abandon inwardly this entire process of mental intention and conception (saṃkalpa). Having thus firmly decided 'Om', I, with a tranquil self (ātman), remain silently (mānavat) established in my true self (ātman).
16. בגמרי אומר לזנוח כליל את סבך המחשבות הפנימי הזה, בהגיית הצליל אוֹם, כשהעצמי הפנימי שקט, אני שוכן בעצמי בשתיקה.
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अश्नन्गच्छन्स्वपंस्तिष्ठन्निति राघव चेतसा ।
सर्वत्र प्रज्ञया तज्ज्ञः प्रत्यहं प्रविचारयेत् ॥ १७ ॥
aśnangacchansvapaṃstiṣṭhanniti rāghava cetasā ,
sarvatra prajñayā tajjñaḥ pratyahaṃ pravicārayet 17
17. aśnan gacchan svapan tiṣṭhan iti rāghava cetasā
sarvatra prajñayā tajjñaḥ pratyaham pravicārayet
17. rāghava aśnan gacchan svapan tiṣṭhan iti sarvatra
tajjñaḥ cetasā prajñayā pratyaham pravicārayet
17. O Rāghava, whether eating, walking, sleeping, or standing, in all circumstances, the wise person (tajjña), with their intellect (cetasā) and insight (prajñā), should ponder deeply every day.
17. הוֹ רָאגְהָוָוה, בעודו אוכל, צועד, ישן או עומד, מתוך תבונה עמוקה, על יודע האמת לחקור ולבחון בכל עת מדי יום.
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प्रविचार्य स्वसंस्थेन स्वस्थेन स्वेन चेतसा ।
तिष्ठन्ति विगतोद्वेगं सन्तः प्रकृतकर्मसु ॥ १८ ॥
pravicārya svasaṃsthena svasthena svena cetasā ,
tiṣṭhanti vigatodvegaṃ santaḥ prakṛtakarmasu 18
18. pravicārya svasaṃsthena svasthena svena cetasā
tiṣṭhanti vigatodvegam santaḥ prakṛtakarmasu
18. pravicārya svena svasaṃsthena svasthena cetasā
santaḥ vigatodvegam prakṛtakarmasu tiṣṭhanti
18. Having deeply pondered with their own mind (cetasā), which is established in its true nature and at peace, the virtuous (santaḥ) remain free from anxiety (udvega) while performing their natural duties (karma).
18. לאחר שחקרו והתבוננו ברוחם השלווה והמיושבת, הצדיקים שוכנים ללא חרדה במעשיהם הטבעיים.
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विगतमानमदा मुदिताशयाः शरदुपोढशशांकसमत्विषः ।
प्रकृतसंव्यवहारविहारिणस्त्विह सुखं विहरन्ति महाधियः ॥ १९ ॥
vigatamānamadā muditāśayāḥ śaradupoḍhaśaśāṃkasamatviṣaḥ ,
prakṛtasaṃvyavahāravihāriṇastviha sukhaṃ viharanti mahādhiyaḥ 19
19. vigatamānamadāḥ muditāśayāḥ śaradupūḍhaśaśāṅkasamatviṣaḥ
prakṛtasaṃvyavahāravihāriṇaḥ tu iha sukhaṃ viharanti mahādhiyaḥ
19. mahādhiyaḥ vigatamānamadāḥ muditāśayāḥ śaradupūḍhaśaśāṅkasamatviṣaḥ
prakṛtasaṃvyavahāravihāriṇaḥ tu iha sukhaṃ viharanti
19. Great-minded individuals, free from pride and arrogance, with joyful hearts, and whose radiance is like that of the full moon of autumn, engage in their natural activities here in this world and truly live happily.
19. חופשיים מגאווה ומיהירות, בעלי לב שמח וזוהר הדומה לירח הסתיו, הם פועלים בענייני היומיום וחיים כאן באושר, אצילי התבונה.
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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

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 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 (current chapter) 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