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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-118

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मनुरुवाच ।
संकल्पोन्मुखतां याताः सत्यश्चिन्मात्रसंविदः ।
आपस्तरङ्गत्वमिव यान्ति भूमिप जीवताम् ॥ १ ॥
manuruvāca ,
saṃkalponmukhatāṃ yātāḥ satyaścinmātrasaṃvidaḥ ,
āpastaraṅgatvamiva yānti bhūmipa jīvatām 1
1. manuḥ uvāca saṃkalponmukhatām yātāḥ satyāḥ cinmātrasaṃvidaḥ
āpaḥ taraṅgatvam iva yānti bhūmipa jīvatām
1. manuḥ uvāca bhūmipa,
satyāḥ cinmātrasaṃvidaḥ saṃkalponmukhatām yātāḥ,
āpaḥ taraṅgatvam iva jīvatām yānti.
1. Manu said: "O King, just as waters attain the state of waves, so do the true, pure consciousnesses, when they become inclined towards conceptualization, assume the state of individual living beings."
1. מַנוּ אמר: כאשר התודעה הטהורה והאמיתית פונה לעבר מחשבות ודימויים, היא מקבלת צורה של נפש אינדיבידואלית, כשם שמים הופכים לגלים, הוי מלך.
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ते जीवाः संसरन्तीह संसारे पूर्वमुत्थिते ।
सुखदुःखदशामोहो मनस्येवास्ति नात्मनि ॥ २ ॥
te jīvāḥ saṃsarantīha saṃsāre pūrvamutthite ,
sukhaduḥkhadaśāmoho manasyevāsti nātmani 2
2. te jīvāḥ saṃsaranti iha saṃsāre pūrvam utthite
sukhaduḥkhadaśāmohaḥ manasi eva asti na ātmani
2. te jīvāḥ pūrvam utthite saṃsāre iha saṃsaranti sukhaduḥkhadaśāmohaḥ manasi eva asti,
ātmani na.
2. Those living beings (jīva) wander here in this cycle of rebirth (saṃsāra) that has arisen previously. The delusion caused by states of pleasure and pain resides only in the mind, not in the true self (ātman).
2. הנפשות הללו נודדות בסבך הקיום שנבע מהרשמים הקודמים. האשליה של מצבי עונג וסבל קיימת בחשיבה בלבד, ולא בָּעַצְמִי.
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अदृश्यो दृश्यते राहुर्गृहीतेन यथेन्दुना ।
तथानुभवमात्रात्मा दृश्येनात्मावलोक्यते ॥ ३ ॥
adṛśyo dṛśyate rāhurgṛhītena yathendunā ,
tathānubhavamātrātmā dṛśyenātmāvalokyate 3
3. adṛśyaḥ dṛśyate rāhuḥ gṛhītena yathā indunā
tathā anubhavamātrātmā dṛśyena ātmā avalokyate
3. yathā adṛśyaḥ rāhuḥ gṛhītena indunā dṛśyate,
tathā anubhavamātrātmā dṛśyena ātmā avalokyate.
3. Just as the invisible Rāhu is seen by means of the moon (indu) it eclipses, so too is the self (ātman), which consists solely of experience (anubhava), perceived by means of the visible (world).
3. כשם שֶׁרָאהוּ הסמוי מן העין נחשף בעת ליקוי הירח, כך הָעַצְמִי, שמהותו היא חוויה טהורה בלבד, נתפס באמצעות עולם התופעות הגלוי.
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न शास्त्रैर्नापि गुरुणा दृश्यते परमेश्वरः ।
दृश्यते स्वात्मनैवात्मा स्वया सत्त्वस्थया धिया ॥ ४ ॥
na śāstrairnāpi guruṇā dṛśyate parameśvaraḥ ,
dṛśyate svātmanaivātmā svayā sattvasthayā dhiyā 4
4. na śāstraiḥ na api guruṇā dṛśyate parameśvaraḥ
dṛśyate svātmanā eva ātmā svayā sattvasthayā dhiyā
4. parameśvaraḥ śāstraiḥ na,
guruṇā api na dṛśyate ātmā svayā sattvasthayā dhiyā svātmanā eva dṛśyate.
4. The Supreme Lord (parameśvara) is seen neither through scriptures nor by a spiritual teacher (guru). Rather, the true self (ātman) is perceived by one's own self, through one's own intellect (dhī) which is established in purity (sattva).
4. האל העליון אינו נראה באמצעות כתבי הקודש ואף לא באמצעות מורה רוחני; הָעַצְמִי נתפס על ידי העצמי בלבד, באמצעות תבונה פנימית השרויה בטוהר.
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पथिकाः पथि दृश्यन्ते रागद्वेषविमुक्तया ।
यथा धिया तथवते द्रष्टव्याः स्वेन्द्रियादयः ॥ ५ ॥
pathikāḥ pathi dṛśyante rāgadveṣavimuktayā ,
yathā dhiyā tathavate draṣṭavyāḥ svendriyādayaḥ 5
5. pathikāḥ pathi dṛśyante rāgadveṣavimuktayā yathā
dhiyā tathā eva te draṣṭavyāḥ svendriyādayaḥ
5. yathā rāgadveṣavimuktayā dhiyā pathikāḥ pathi
dṛśyante tathā eva te svendriyādayaḥ draṣṭavyāḥ
5. Just as travelers are observed on a path by an intellect (dhī) free from attachment (rāga) and aversion (dveṣa), similarly, one's own senses and their objects should be regarded.
5. כשם שהולכי רגל בדרך נצפים בחשיבה המשוחררת מחיבה ומאיבה, כך יש להתבונן בחושים ובכוחות הפנימיים שלך.
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एतेषु नादरः कार्यः सता नैवावधीरणम् ।
पदार्थमात्रताविष्टास्तिष्ठन्त्वेते यथासुखम् ॥ ६ ॥
eteṣu nādaraḥ kāryaḥ satā naivāvadhīraṇam ,
padārthamātratāviṣṭāstiṣṭhantvete yathāsukham 6
6. eteṣu na ādaraḥ kāryaḥ satā na eva avadhīraṇam
padārthamātratāviṣṭāḥ tiṣṭhantu ete yathāsukham
6. satā eteṣu ādaraḥ na kāryaḥ na eva avadhīraṇam
padārthamātratāviṣṭāḥ ete yathāsukham tiṣṭhantu
6. The wise should show no special attention (ādara) to these (senses and objects), nor should they be disregarded. Let them remain as mere objects (padārtha), existing as they please.
6. על האדם החכם לא לפתח אליהם להיטות ולא לחוש כלפיהם ביטול; ייוותרו הללו כאובייקטים גרידא הפועלים כדרכם.
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पदार्थमात्रं देहादि धिया संत्यज्य दूरतः ।
आशीतलान्तःकरणो नित्यमात्ममयो भव ॥ ७ ॥
padārthamātraṃ dehādi dhiyā saṃtyajya dūrataḥ ,
āśītalāntaḥkaraṇo nityamātmamayo bhava 7
7. padārthamātram dehādi dhiyā saṃtyajya dūrataḥ
āśītalāntaḥkaraṇaḥ nityam ātmamayaḥ bhava
7. dhiyā padārthamātram dehādi dūrataḥ saṃtyajya
āśītalāntaḥkaraṇaḥ nityam ātmamayaḥ bhava
7. With your intellect (dhī), completely abandon the body (deha) and other things, regarding them as mere objects (padārtha). Become one whose inner being (antaḥkaraṇa) is perpetually calm, always permeated by the Self (ātman).
7. זנח בחשיבתך הרחק ממך את הגוף ושאר הדברים כאובייקטים בלבד, וכאשר הפנימיות שלך קרירה ורגועה, היה שרוי תמיד בָּעַצְמִי.
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देहोऽहमिति या बुद्धिः सा संसारनिबन्धनी ।
न कदाचिदियं बुद्धिरादेया हि मुमुक्षुभिः ॥ ८ ॥
deho'hamiti yā buddhiḥ sā saṃsāranibandhanī ,
na kadācidiyaṃ buddhirādeyā hi mumukṣubhiḥ 8
8. dehaḥ aham iti yā buddhiḥ sā saṃsāranibandhanī
na kadācit iyam buddhiḥ ādeyā hi mumukṣubhiḥ
8. yā dehaḥ aham iti buddhiḥ sā saṃsāranibandhanī
hi iyam buddhiḥ mumukṣubhiḥ kadācit na ādeyā
8. The intellect (buddhi) that asserts "I am the body (deha)" is what causes entanglement in the cycle of transmigration (saṃsāra). Indeed, this intellect (buddhi) should never be adopted by those who seek final liberation (mokṣa).
8. המחשבה 'אני הוא הגוף' היא שכובלת לסבך הקיום התופעתי; על המבקשים שחרור וגאולה לא לאמץ מחשבה זו לעולם.
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नकिंचिन्मात्रचिन्मात्ररूपोऽस्मि गगनादणुः ।
इति या शाश्वती बुद्धिः सा न संसारबन्धनी ॥ ९ ॥
nakiṃcinmātracinmātrarūpo'smi gaganādaṇuḥ ,
iti yā śāśvatī buddhiḥ sā na saṃsārabandhanī 9
9. na kiñcinmātracinmātrarūpaḥ asmi gaganāt aṇuḥ
iti yā śāśvatī buddhiḥ sā na saṃsārabandhanī
9. na kiñcinmātracinmātrarūpaḥ gaganāt aṇuḥ asmi
iti yā śāśvatī buddhiḥ sā na saṃsārabandhanī
9. I am nothing but the form of pure consciousness, smaller than even space. This eternal understanding (buddhi) does not bind one to the cycle of transmigration (saṃsāra).
9. המחשבה הנצחית: 'אינני שום דבר גשמי, אלא תודעה טהורה בלבד, מעודן מן החלל הריק' – אינה כובלת לסבך הקיום.
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यथा विमलतोयानां बहिरन्तश्च भावनम् ।
तेजस्तिष्ठति सर्वत्र तथात्मा सर्ववस्तुषु ॥ १० ॥
yathā vimalatoyānāṃ bahirantaśca bhāvanam ,
tejastiṣṭhati sarvatra tathātmā sarvavastuṣu 10
10. yathā vimalatoyānām bahiḥ antaḥ ca bhāvanam
tejaḥ tiṣṭhati sarvatra tathā ātmā sarvavastuṣu
10. yathā vimalatoyānām bahiḥ ca antaḥ bhāvanam
tejaḥ sarvatra tiṣṭhati tathā ātmā sarvavastuṣu
10. Just as brilliance (tejas) exists everywhere, both outside and inside, in pure waters, so too the self (ātman) resides in all objects.
10. כשם שאור זורח בכל מקום, בתוך מים זכים ומחוצה להם, כך הָעַצְמִי שוכן בכל הדברים, מבפנים ומבחוץ.
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संनिवेशांशवैचित्र्यं यथा हेम्नोऽङ्गदादिता ।
आत्मनस्तदतद्रूपा तथैव जगदादिता ॥ ११ ॥
saṃniveśāṃśavaicitryaṃ yathā hemno'ṅgadāditā ,
ātmanastadatadrūpā tathaiva jagadāditā 11
11. saṃniveśa-aṃśa-vaicitryam yathā hemnaḥ aṅgadā-āditā
ātmanaḥ tat atat rūpā tathā eva jagat-āditā
11. yathā saṃniveśa-aṃśa-vaicitryam hemnaḥ aṅgadā-āditā
tathā eva ātmanaḥ tat atat rūpā jagat-āditā
11. Just as the diversity in the arrangement of its parts leads to gold (heman) becoming bangles and other ornaments, similarly, for the self (ātman), the manifestation as the world (jagat) and so forth takes on forms that are both identical to it and distinct from it.
11. כמו שמגוון הצורות של צמידים ותכשיטים נובע רק משינוי במבנה הזהב, כך גם הופעת היקום - על אף שאינה זהה לעצמי ואינה שונה ממנו - נובעת מהעצמי.
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विनाशवाडवाक्रान्तं भीमं काममहार्णवम् ।
जगज्जालतरङ्गिण्यो यान्ति भूततरङ्गिकाः ॥ १२ ॥
vināśavāḍavākrāntaṃ bhīmaṃ kāmamahārṇavam ,
jagajjālataraṅgiṇyo yānti bhūtataraṅgikāḥ 12
12. vināśa-vāḍava-ākrāntam bhīmam kāma-mahā-arṇavam
jagat-jāla-taraṅgiṇyaḥ yānti bhūta-taraṅgikāḥ
12. bhūta-taraṅgikāḥ jagat-jāla-taraṅgiṇyaḥ
vināśa-vāḍava-ākrāntam bhīmam kāma-mahā-arṇavam yānti
12. The waves of living beings, which are like the net-like waves of the world, traverse the terrifying great ocean of desire (kāma), which is engulfed by the submarine fire of destruction.
12. אל אוקיינוס התשוקה האיום והמבעית, הנשרף באש הכלייה, זורמים נהרות רשת העולם, כשהם נושאים עמם את גלי היצורים השונים.
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तथाप्यद्याप्यपूर्णस्य यः पाता कालवारिधेः ।
तमात्मानं महागस्त्यं राजन्भावय सर्वदा ॥ १३ ॥
tathāpyadyāpyapūrṇasya yaḥ pātā kālavāridheḥ ,
tamātmānaṃ mahāgastyaṃ rājanbhāvaya sarvadā 13
13. tathā api adya api apūrṇasya yaḥ pātā kālavāridheḥ
tam ātmānam mahā-agastyam rājan bhāvaya sarvadā
13. rājan,
yaḥ adya api apūrṇasya kālavāridheḥ pātā,
tam mahā-agastyam ātmānam sarvadā bhāvaya tathā api
13. Yet, O King, always perceive that great Agastya, who is the drinker of the ever-unfilling ocean of time, as your own true self (ātman).
13. מלך יקר, מדט תמיד על הַעַצְמִי, שהוא כמו אַגַסְתְיַה (החכם המיתולוגי) הגדול הגומע את אוקיינוס הזמן, שעד היום אינו נמלא לעולם.
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अनात्मन्यात्मतामस्मिन्देहादौ दृश्यजालके ।
त्यक्त्वा सत्त्वमुपारूढो गूढस्तिष्ठ यथासुखम् ॥ १४ ॥
anātmanyātmatāmasmindehādau dṛśyajālake ,
tyaktvā sattvamupārūḍho gūḍhastiṣṭha yathāsukham 14
14. anātmani ātmatām asmin deha-ādau dṛśyajālake
tyaktvā sattvam upārūḍhaḥ gūḍhaḥ tiṣṭha yathāsukham
14. asmin dehādau dṛśyajālake anātmani ātmatām tyaktvā,
sattvam upārūḍhaḥ,
yathāsukham gūḍhaḥ tiṣṭha
14. Having renounced the identification of the self (ātman) with this non-self (anātman), which is a mere network of visible phenomena beginning with the body, ascend to a state of pure being (sattva) and abide hidden, at ease, as you wish.
14. זנח את התפיסה המוטעית שהגוף ורשת הנגלה הם העצמי; התבסס בטוהר הקיום, והישאר חבוי ושלו כרצונך.
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कुचकोटरसंसुप्तं विस्मृत्य जननी सुतम् ।
यथा रोदिति पुत्रार्थं तथात्मार्थमयं जनः ॥ १५ ॥
kucakoṭarasaṃsuptaṃ vismṛtya jananī sutam ,
yathā roditi putrārthaṃ tathātmārthamayaṃ janaḥ 15
15. kucakoṭarasaṃsuptam vismṛtya jananī sutam yathā
roditi putrārtham tathā ātma-artham ayam janaḥ
15. yathā jananī kucakoṭarasaṃsuptam sutam vismṛtya putrārtham roditi,
tathā ayam janaḥ ātma-artham (roditi)
15. Just as a mother, having forgotten her son sleeping soundly in the hollow of her breast, cries out for her child, similarly, this person (jana) laments for the true self (ātman).
15. כמו אם שכוחה המשכחת שבנה ישן בחיקה ובוכה בחיפושיה אחריו, כך האדם בוכה ומחפש את הַעַצְמִי הנמצא כבר בתוכו.
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अजरामरमात्मानमबुद्ध्वा परिरोदिति ।
हा हतोऽहमनाथोऽहं नष्टोऽस्मीति वपुर्व्यये ॥ १६ ॥
ajarāmaramātmānamabuddhvā pariroditi ,
hā hato'hamanātho'haṃ naṣṭo'smīti vapurvyaye 16
16. ajara-amaram ātmānam abuddhvā pariroditi hā hataḥ
aham anāthaḥ aham naṣṭaḥ asmi iti vapuḥ-vyaye
16. ajara-amaram ātmānam abuddhvā (saḥ) pariroditi,
(vadati ca) hā aham hataḥ,
aham anāthaḥ,
aham naṣṭaḥ asmi iti vapuḥ-vyaye (sati)
16. Without realizing the self (ātman) to be ageless (ajara) and immortal (amara), one cries out in lament: 'Alas, I am slain! I am helpless! I am lost!' when the body perishes.
16. מבלי להבין שהעצמי אינו מזדקן ואינו מת, האדם ממרר בבכי כשהגוף כלה, וזועק: אוי לי, אבדתי, נותרתי חסר אונים, נהרסתי!
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यथा वारि परिस्पन्दान्नानाकारं विलोक्यते ।
तथा संकल्पवशतश्चिद्ब्रह्म परिबृंहति ॥ १७ ॥
yathā vāri parispandānnānākāraṃ vilokyate ,
tathā saṃkalpavaśataścidbrahma paribṛṃhati 17
17. yathā vāri parispandāt nānā-ākāram vilokyate |
tathā saṅkalpa-vaśataḥ cit-brahma parimbṛhati ||
17. yathā vāri parispandāt nānā-ākāram vilokyate,
tathā cit-brahma saṅkalpa-vaśataḥ parimbṛhati.
17. Just as water is observed appearing in various forms due to its movements, so too does the conscious absolute (cit-brahman) manifest and expand under the sway of conceptualization (saṅkalpa).
17. כמו שמים נראים בצורות שונות בשל תנועתם, כך בשל מניע הרצון והמחשבה מתרחב בְּרַהְמַן, התודעה הטהורה, ללבוש צורות רבות.
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संस्थाप्य संकल्पकलङ्कमुक्तं चित्तं त्वमात्मन्युपशान्तकल्पः ।
स्पन्देऽप्यसंस्पन्दमिवेह तिष्ठ स्वस्थः सुखी राज्यमिदं प्रशाधि ॥ १८ ॥
saṃsthāpya saṃkalpakalaṅkamuktaṃ cittaṃ tvamātmanyupaśāntakalpaḥ ,
spande'pyasaṃspandamiveha tiṣṭha svasthaḥ sukhī rājyamidaṃ praśādhi 18
18. saṃsthāpya saṅkalpa-kalaṅka-muktam
cittam tvam ātmani upaśānta-kalpaḥ |
spande api asaṃspandam iva iha tiṣṭha
svasthaḥ sukhī rājyam idam praśādhi ||
18. tvam saṅkalpa-kalaṅka-muktam cittam upaśānta-kalpaḥ ātmani saṃsthāpya,
iha spande api asaṃspandam iva tiṣṭha.
svasthaḥ sukhī [bhūtvā] idam rājyam praśādhi.
18. Having established your mind (citta), freed from the stain of conceptualization (saṅkalpa), within the self (ātman), as if utterly peaceful, remain here, even amidst activity, as if unmoving. Be healthy and happy, and govern this kingdom.
18. קבע את חשיבתך כשהיא חופשית מכתם הרצונות בתוך העצמי, שקוע בשלווה עמוקה; הישאר ללא ניע גם בתוך סערת התנועה, מבוסס בעצמך, מאושר, ומשול בממלכה זו.
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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

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) (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 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 (current chapter) 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