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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-124

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श्रीवसिष्ठ उवाच ।
यथा सत्त्वमुपेक्ष्य स्वं शनैर्विप्रो दुरीहया ।
अङ्गीकरोति शूद्रत्वं तथा जीवत्वमीश्वरः ॥ १ ॥
śrīvasiṣṭha uvāca ,
yathā sattvamupekṣya svaṃ śanairvipro durīhayā ,
aṅgīkaroti śūdratvaṃ tathā jīvatvamīśvaraḥ 1
1. śrīvasiṣṭhaḥ uvāca yathā sattvam upekṣya svam śanaiḥ vipraḥ
durīhayā aṅgīkaroti śūdratvam tathā jīvatvam īśvaraḥ
1. śrīvasiṣṭhaḥ uvāca.
yathā vipraḥ durīhayā svam sattvam upekṣya śanaiḥ śūdratvam aṅgīkaroti,
tathā īśvaraḥ jīvatvam.
1. Śrī Vasiṣṭha said: Just as a brahmin gradually adopts the state of a śūdra through improper intentions, disregarding his own intrinsic nature (sattva), so too, the Lord (Īśvara) assumes the state of an individual soul (jīva).
1. וָואסִישְׁטְהָה המבורך אמר: כשם שאיש מעלה הזונח את טבעו הטהור מידרדר בהדרגה בשל מעשים רעים למעמד נמוך, כך האלוהי תופס את עצמו כיצור אינדיבידואלי כבול.
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भूतानि द्विविधान्येव प्रतिसर्गे स्फुरन्ति वै ।
आद्यविस्पन्दजातानि तानि निष्कारणानि वै ॥ २ ॥
bhūtāni dvividhānyeva pratisarge sphuranti vai ,
ādyavispandajātāni tāni niṣkāraṇāni vai 2
2. bhūtāni dvividhāni eva pratisarge sphuranti
vai ādyavispandajātāni tāni niṣkāraṇāni vai
2. pratisarge bhūtāni dvividhāni eva vai sphuranti.
ādyavispandajātāni tāni vai niṣkāraṇāni.
2. Indeed, in every cycle of creation, beings (or elements) manifest as two distinct kinds. Those born from the primal pulsation are truly without a [further material] cause.
2. היצורים המופיעים בבריאה נחלקים לשני סוגים: אלה הנוצרים מן התנודה הראשונית הינם ללא סיבה מוקדמת.
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ईश्वरात्समुपागत्य पुनर्जन्मान्तराणि च ।
भूतान्यनुभवत्यङ्ग स्वकृतैरेव कर्मभिः ॥ ३ ॥
īśvarātsamupāgatya punarjanmāntarāṇi ca ,
bhūtānyanubhavatyaṅga svakṛtaireva karmabhiḥ 3
3. īśvarāt samupāgatya punaḥ janmāntarāṇi ca
bhūtāni anubhavati aṅga svakṛtaiḥ eva karmabhiḥ
3. aṅga bhūtāni īśvarāt samupāgatya punaḥ
janmāntarāṇi ca svakṛtaiḥ eva karmabhiḥ anubhavati
3. O dear one, having come forth from the Supreme Controller (īśvara), beings repeatedly experience successive births solely through the actions (karma) they themselves have performed.
3. לאחר שהגיחו מן המקור האלוהי, חווים היצורים גלגולי חיים חוזרים ונשנים, יקירי, אך ורק בשל תוצאות הפעולות (קַרְמַה) שהם עצמם ביצעו.
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कार्यकारणभावोऽयमीदृशो जन्मकर्मणोः ।
अकारणमुपायान्ति सर्वे जीवा परात्पदात् ॥ ४ ॥
kāryakāraṇabhāvo'yamīdṛśo janmakarmaṇoḥ ,
akāraṇamupāyānti sarve jīvā parātpadāt 4
4. kāryakāraṇabhāvaḥ ayam īdṛśaḥ janmakarmaṇoḥ
akāraṇam upāyānti sarve jīvāḥ parāt padāt
4. janmakarmaṇoḥ ayam kāryakāraṇabhāvaḥ īdṛśaḥ
sarve jīvāḥ parāt padāt akāraṇam upāyānti
4. Such is this cause-and-effect relationship between birth and action (karma). All living beings approach without [external] cause, from the supreme abode.
4. זהו יחס הסיבה והתוצאה שבין הלידה לבין הפעולות; כל הנשמות נובעות במקורן מן המצב העליון ללא כל סיבה מוקדמת.
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पश्चात्तेषां स्वकर्माणि कारणं सुखदुःखयोः ।
आत्मज्ञानात्समुत्पन्नः संकल्पः कर्मकारणम् ॥ ५ ॥
paścātteṣāṃ svakarmāṇi kāraṇaṃ sukhaduḥkhayoḥ ,
ātmajñānātsamutpannaḥ saṃkalpaḥ karmakāraṇam 5
5. paścāt teṣām svakarmāṇi kāraṇam sukhaduḥkhayoḥ
ātmajñānāt samutpannaḥ saṅkalpaḥ karmakāraṇam
5. paścāt teṣām svakarmāṇi sukhaduḥkhayoḥ kāraṇam
ātmajñānāt samutpannaḥ saṅkalpaḥ karmakāraṇam
5. Afterwards, their own actions (karma) become the cause of their joy and sorrow. The intention (saṅkalpa) that arises from self-knowledge (ātman) is the cause of [further] action (karma).
5. בהמשך, מעשיהם שלהם הופכים לסיבה לאושר ולסבל; והרצון או המחשבה היוצרת, הנובעים מאי-הבנת העצמי, הם הסיבה לכל פעולה.
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संकल्पित्वं हि बन्धस्य कारणं तत्परित्यज ।
मोक्षस्तु निःसंकल्पित्वं तदभ्यासपरो भव ॥ ६ ॥
saṃkalpitvaṃ hi bandhasya kāraṇaṃ tatparityaja ,
mokṣastu niḥsaṃkalpitvaṃ tadabhyāsaparo bhava 6
6. saṅkalpitvam hi bandhasya kāraṇam tat parityaja
mokṣaḥ tu niḥsaṅkalpitvam tat abhyāsaparaḥ bhava
6. saṅkalpitvam hi bandhasya kāraṇam tat parityaja
tu mokṣaḥ niḥsaṅkalpitvam tat abhyāsaparaḥ bhava
6. Indeed, the state of having an intention (saṅkalpa) is the cause of bondage; therefore, abandon that. On the other hand, liberation (mokṣa) is the state of being free from intention; be diligently engaged in the practice of that.
6. הנטייה לייצר דמיונות ומחשבות מונעות היא הסיבה לכבלים – על כן זנח אותה! מוֹקְשַׁה (שחרור) אינה אלא היעדר מחשבות יוצרות אלה; התמסר לתרגול מצב זה.
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सावधानो भव त्वं च ग्राह्यग्राहकसंभ्रमे ।
अजस्रमेव संकल्पदशाः परिहरञ्छनैः ॥ ७ ॥
sāvadhāno bhava tvaṃ ca grāhyagrāhakasaṃbhrame ,
ajasrameva saṃkalpadaśāḥ pariharañchanaiḥ 7
7. sāvadhānaḥ bhava tvam ca grāhyagrāhakasaṃbhrame
ajasram eva saṃkalpadaśāḥ pariharan śanaiḥ
7. tvam ca grāhyagrāhakasaṃbhrame sāvadhānaḥ bhava
ajasram eva saṃkalpadaśāḥ śanaiḥ pariharan
7. You should be attentive to the confusion arising from the perceived object and the perceiver. Constantly and gradually abandon the states of mental conception.
7. היה ערני וזהיר בתוך המבוכה של התפיסה בין תופס לנתפס, כשאך בהדרגה ובהתמדה אתה ממשיך לנטוש את מצבי הדמיון והמחשבות הטורדניות.
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मा भव ग्राह्यभावात्मा ग्राह्यकात्मा च मा भव ।
भावनामखिलां त्यक्त्वा यच्छिष्टं तन्मयो भव ॥ ८ ॥
mā bhava grāhyabhāvātmā grāhyakātmā ca mā bhava ,
bhāvanāmakhilāṃ tyaktvā yacchiṣṭaṃ tanmayo bhava 8
8. mā bhava grāhyabhāvātmā grāhakātmā ca mā bhava
bhāvanām akhilām tyaktvā yat śiṣṭam tanmayaḥ bhava
8. mā grāhyabhāvātmā bhava ca mā grāhakātmā bhava
akhilām bhāvanām tyaktvā yat śiṣṭam tanmayaḥ bhava
8. Do not become one whose intrinsic nature (ātman) is the object of perception, nor one whose intrinsic nature (ātman) is the perceiver. Abandoning all mental constructs, become identical with whatever remains.
8. אל תזהה את עצמך עם האובייקט הנקלט, ואל תזהה את עצמך עם התופס התופס אותו; זנח את כל התפיסות והמושגים, והיה ממוזג לחלוטין במה שנותר.
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अजस्रं यं यमेवार्थं पतत्यक्षगणोऽनघ ।
बध्यते तत्र रागेण तत्रारागेण मुच्यते ॥ ९ ॥
ajasraṃ yaṃ yamevārthaṃ patatyakṣagaṇo'nagha ,
badhyate tatra rāgeṇa tatrārāgeṇa mucyate 9
9. ajasram yam yam eva artham patati akṣagaṇaḥ anagha
badhyate tatra rāgeṇa tatra arāgeṇa mucyate
9. anagha yam yam eva artham akṣagaṇaḥ ajasram patati
tatra rāgeṇa badhyate tatra arāgeṇa mucyate
9. O sinless one, whatever object the collection of senses (akṣagaṇa) constantly directs itself towards, one becomes bound there by attachment, and one is liberated there by non-attachment.
9. הוי טהור, על כל חפץ חושי שבו נתקלים החושים ללא הרף, האדם נכבל באמצעות תשוקה והתקשרות, ומשתחרר כשהוא נעדר תשוקה לגביו.
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किंचिद्यद्रोचते तुभ्यं तद्बद्धोऽसि भवस्थितौ ।
न किंचिद्रोचते चित्ते तन्मुक्तोऽसि भवस्थितौ ॥ १० ॥
kiṃcidyadrocate tubhyaṃ tadbaddho'si bhavasthitau ,
na kiṃcidrocate citte tanmukto'si bhavasthitau 10
10. kiṃcit yat rocate tubhyam tat baddhaḥ asi bhavasthitau
na kiṃcit rocate citte tat muktaḥ asi bhavasthitau
10. yat kiṃcit tubhyam rocate tat baddhaḥ asi bhavasthitau
na kiṃcit citte rocate tat muktaḥ asi bhavasthitau
10. If anything at all delights you, by that you are bound within the realm of worldly existence (saṃsāra). If nothing at all delights your mind, by that you are liberated (mokṣa) from the realm of worldly existence (saṃsāra).
10. אם דבר מה מושך אותך, הרי שאתה כבול בסבך העולם; אך אם שום דבר אינו מפתה או שובה את חשיבתך, הרי שאתה משוחרר מן הסבך הזה.
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तस्मात्पदार्थनिचयात्सह स्थावरजङ्गमात् ।
तृणादेर्देवकायान्तान्मा किंचित्तव रोचताम् ॥ ११ ॥
tasmātpadārthanicayātsaha sthāvarajaṅgamāt ,
tṛṇāderdevakāyāntānmā kiṃcittava rocatām 11
11. tasmāt padārthanicayāt saha sthāvara-jaṅgamāt
tṛṇādeḥ devakāyāntān mā kiṃcit tava rocatām
11. kiṃcit tava mā rocatām tasmāt padārthanicayāt
sthāvara-jaṅgamāt saha tṛṇādeḥ devakāyāntān
11. May nothing be pleasing to you from that entire collection of entities - whether inanimate or animate - ranging from a blade of grass up to the bodies of the gods.
11. לפיכך, מכל מכלול הדברים שבעולם – מן הנייחים ועד הניידים, מגבעול עשב פשוט ועד לגופם של האלים – אל תיתן לשום דבר למשוך או לפתות אותך.
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यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
न कर्तासि न भोक्तासि तत्र मुक्तमतिः शमी ॥ १२ ॥
yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat ,
na kartāsi na bhoktāsi tatra muktamatiḥ śamī 12
12. yat karoṣi yat aśnāsi yat juhosi dadāsi yat na
kartā asi na bhoktā asi tatra muktamatiḥ śamī
12. yat karoṣi yat aśnāsi yat juhosi yat dadāsi,
tatra muktamatiḥ śamī (tvaṃ) na kartā asi na bhoktā asi
12. Whatever you do, whatever you eat, whatever you offer (yajña), whatever you give – in all such actions, if you possess a liberated mind and are self-controlled (śamī), you are neither the real doer nor the enjoyer.
12. כל מה שאתה עושה, אוכל, מקדיש בטקס או מעניק כצדקה – דע שאינך הפועל ואינך הנהנה מן התוצאות; המבין זאת נהנה מחשיבה משוחררת ושלווה פנימית.
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सन्तोऽतीतं न शोचन्ति भविष्यच्चिन्तयन्ति नो ।
वर्तमानं च गृह्णन्ति कर्म प्राप्तमखण्डितम् ॥ १३ ॥
santo'tītaṃ na śocanti bhaviṣyaccintayanti no ,
vartamānaṃ ca gṛhṇanti karma prāptamakhaṇḍitam 13
13. santaḥ atītaṃ na śocanti bhaviṣyat cintayanti no
vartamānaṃ ca gṛhṇanti karma prāptam akhaṇḍitam
13. santaḥ atītaṃ na śocanti,
bhaviṣyat ca na cintayanti,
vartamānaṃ prāptam akhaṇḍitam karma ca gṛhṇanti
13. Good people do not grieve over the past, nor do they worry about the future. Instead, they accept and embrace the present action (karma) that has come to them, unimpeded.
13. החכמים אינם מצרים על העבר ואינם מוטרדים מן העתיד; הם מקבלים ומבצעים בשלמות את הפעולה המגיעה אליהם ברגע ההווה.
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मनसि ग्रथिता भावास्तृष्णामोहमदादयः ।
मनसैव मनो राम च्छेदनीयं विजानता ॥ १४ ॥
manasi grathitā bhāvāstṛṣṇāmohamadādayaḥ ,
manasaiva mano rāma cchedanīyaṃ vijānatā 14
14. manasi grathitāḥ bhāvāḥ tṛṣṇā-moha-mada-ādayaḥ
manasā eva manaḥ rāma chedanīyaṃ vijānatā
14. rāma,
manasi tṛṣṇā-moha-mada-ādayaḥ bhāvāḥ grathitāḥ.
vijānatā manasā eva manaḥ chedanīyaṃ.
14. O Rāma, mental tendencies (bhāva) like craving, delusion, and arrogance are deeply embedded in the mind. Therefore, a discerning person must cut off (sever) the mind with the mind itself.
14. המצבים הקשורים בחשיבה – כגון תשוקה קודחת, אשליה ויהירות – חייבים להיחתך על ידי החשיבה עצמה באמצעות תבונה ויישוב הדעת, הוי רָאמָה.
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विवेकेनातितीक्ष्णेन बलादय इवायसा ।
मनसैव मनश्छिन्धि सर्वभ्रमस्य शान्तये ॥ १५ ॥
vivekenātitīkṣṇena balādaya ivāyasā ,
manasaiva manaśchindhi sarvabhramasya śāntaye 15
15. vivekena atitīkṣṇena balāt ayaḥ iva ayasā
manasā eva manaḥ chindhi sarvabhramasya śāntaye
15. vivekena atitīkṣṇena balāt ayaḥ iva ayasā
manasā eva manaḥ chindhi sarvabhramasya śāntaye
15. With extremely sharp discrimination (viveka), sever the mind by the mind itself, just as one cuts iron with iron by force, for the complete pacification of all illusion (bhrama).
15. באמצעות הבחנה חדה כתער, כפי שברזל חותך ברזל בעוצמה, קטע את החשיבה בעזרת החשיבה עצמה, כדי להשקיט כליל את כל האשליות.
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क्षालयन्ति मलेनैव मलं क्षालनकोविदाः ।
वारयन्त्यस्त्रमस्त्रेण विषं प्रति विषेण च ॥ १६ ॥
kṣālayanti malenaiva malaṃ kṣālanakovidāḥ ,
vārayantyastramastreṇa viṣaṃ prati viṣeṇa ca 16
16. kṣālayanti malena eva malaṃ kṣālanakovidāḥ
vārayanti astram astreṇa viṣam prati viṣeṇa ca
16. kṣālanakovidāḥ malena eva malaṃ kṣālayanti
astram astreṇa vārayanti viṣam prati viṣeṇa ca
16. Those skilled in purification cleanse impurity with impurity itself. They repel a weapon with a weapon, and poison with poison.
16. המנוסים בניקוי שוטפים לכלוך בעזרת לכלוך, בולמים נשק באמצעות נשק, ומנטרלים רעל בעזרת רעל.
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जीवस्य त्रीणि रूपाणि स्थूलसूक्ष्मपराणि च ।
तत्रास्य यत्परं रूपं तद्भज द्वे परित्यज ॥ १७ ॥
jīvasya trīṇi rūpāṇi sthūlasūkṣmaparāṇi ca ,
tatrāsya yatparaṃ rūpaṃ tadbhaja dve parityaja 17
17. jīvasya trīṇi rūpāṇi sthūlasūkṣmaparāṇi ca tatra
asya yat param rūpaṃ tat bhaja dve parityaja
17. jīvasya trīṇi sthūlasūkṣmaparāṇi rūpāṇi ca tatra
asya yat param rūpaṃ tat bhaja dve parityaja
17. The individual soul (jīva) has three forms: gross, subtle, and supreme (para). Among these, resort to that supreme form of the jīva, and abandon the other two.
17. לנשמה האינדיבידואלית ישנן שלוש צורות: הגסה, המעודנת והעליונה. התמקד בצורתה העליונה וזנח את השתיים האחרות.
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पाणिपादमयो योऽयं देहो भोगाय वल्गति ।
भोगार्थमेतज्जीवस्य रूपं स्थूलमिहास्थितम् ॥ १८ ॥
pāṇipādamayo yo'yaṃ deho bhogāya valgati ,
bhogārthametajjīvasya rūpaṃ sthūlamihāsthitam 18
18. pāṇipādamayaḥ yaḥ ayam dehaḥ bhogāya valgati
bhogārtham etat jīvasya rūpaṃ sthūlam iha āsthitam
18. yaḥ ayam pāṇipādamayaḥ dehaḥ bhogāya valgati,
etat sthūlam rūpaṃ iha jīvasya bhogārtham āsthitam
18. This body, which consists of hands and feet and yearns for enjoyment, is the gross form of the individual soul (jīva) that exists here for the sake of experience.
18. גוף זה, בעל הידיים והרגליים, הנע ממקום למקום לשם התענוג – הוא הצורה הגסה של הנשמה, הקיימת כאן לצורך חוויית ההנאות.
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स्वसंकल्पमयाकारं यावत्संसारभावि यत् ।
चित्तं तद्विद्धि जीवस्य रूपं रामातिवाहिकम् ॥ १९ ॥
svasaṃkalpamayākāraṃ yāvatsaṃsārabhāvi yat ,
cittaṃ tadviddhi jīvasya rūpaṃ rāmātivāhikam 19
19. sva-saṅkalpa-maya-ākāram yāvat saṃsāra-bhāvi yat
cittam tat viddhi jīvasya rūpam rāma ativāhikam
19. rāma,
yat sva-saṅkalpa-maya-ākāram saṃsāra-bhāvi cittam,
tat jīvasya ativāhikam rūpam viddhi.
19. O Rama, know that the mind (citta), which is characterized by its own volitional thoughts and persists as long as the cycle of transmigration (saṃsāra) endures, is the subtle body (ativāhika) form of the individual soul (jīva).
19. דע כי ה-צִ'יטָה (פעילות החשיבה), העשויה מדמיונותיה שלה ונמשכת כל עוד נמשך סַמְסָארָה (סבך הקיום התופעתי), היא הצורה המעודנת והנודדת של הנשמה, הוי רָאמָה.
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आद्यन्तरहितं सत्यं चिन्मात्रं निर्विकल्पकम् ।
यत्तद्विद्धि परं रूपं तृतीयं विश्वरूपकम् ॥ २० ॥
ādyantarahitaṃ satyaṃ cinmātraṃ nirvikalpakam ,
yattadviddhi paraṃ rūpaṃ tṛtīyaṃ viśvarūpakam 20
20. ādya-anta-rahitam satyam cit-mātram nirvikalpakam
yat tat viddhi param rūpam tṛtīyam viśva-rūpakam
20. yat ādya-anta-rahitam satyam cit-mātram nirvikalpakam,
tat tṛtīyam param viśva-rūpakam rūpam viddhi.
20. Know that which is without beginning or end, eternal, pure consciousness, and free from all distinctions - that is the supreme form, the third aspect, the universal form (viśvarūpaka).
20. דע כי הצורה השלישית – שהיא חסרת התחלה וסוף, אמת צרופה, תודעה טהורה בלבד ומשוחררת מכל תפיסה כפולה – היא הצורה העליונה הכוללת את היקום כולו.
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एतत्तुर्यपदं शुद्धमत्र बद्धपदो भव ।
संपरित्यज्य पूर्वे द्वे मा तत्रात्ममतिर्भव ॥ २१ ॥
etatturyapadaṃ śuddhamatra baddhapado bhava ,
saṃparityajya pūrve dve mā tatrātmamatirbhava 21
21. etat turya-padam śuddham atra baddha-padaḥ bhava
sam-parityajya pūrve dve mā tatra ātma-matiḥ bhava
21. atra etat śuddham turya-padam baddha-padaḥ bhava.
pūrve dve sam-parityajya,
tatra mā ātma-matiḥ bhava.
21. Be firmly established in this pure fourth state (turiya). Completely abandoning the former two [states of identification, i.e., gross and subtle], do not identify your true self (ātman) with them.
21. זהו מצב התּוּרִיָה הטהור; התבסס במצב זה. זנח לחלוטין את שני המצבים הקודמים, ואל תראה בהם את העצמי שלך.
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श्रीराम उवाच ।
जाग्रत्स्वप्नसुषुप्तेषु स्थितं त्रिष्वप्यलक्षितम् ।
तुर्यं ब्रूहि विशेषेण विविच्य मुनिनायक ॥ २२ ॥
śrīrāma uvāca ,
jāgratsvapnasuṣupteṣu sthitaṃ triṣvapyalakṣitam ,
turyaṃ brūhi viśeṣeṇa vivicya munināyaka 22
22. śrī-rāma uvāca jāgrat-svapna-suṣupteṣu sthitam triṣu
api alakṣitam turyam brūhi viśeṣeṇa vivicya muni-nāyaka
22. śrī-rāma uvāca: muni-nāyaka,
jāgrat-svapna-suṣupteṣu triṣu api sthitam alakṣitam turyam viśeṣeṇa vivicya brūhi.
22. Shri Rama spoke: O chief of sages (muni-nāyaka), please explain the fourth state (turiya) in detail, distinguishing it, as it resides in all three states - waking, dream, and deep sleep - yet remains unperceived.
22. שְׁרִי רָאמָה אמר: רב-הַמּוּנִיים, הסבר לי בפירוט ובאופן מובחן על התּוּרִיָה, הקיים בשלושת המצבים – ערות, חלום ושינה עמוקה – אך נותר בלתי מובחן בהם.
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श्रीवसिष्ठ उवाच ।
अहंभावानहंभावौ त्यक्त्वा सदसती तथा ।
यदसक्तं समं स्वच्छं स्थितं तत्तुर्यमुच्यते ॥ २३ ॥
śrīvasiṣṭha uvāca ,
ahaṃbhāvānahaṃbhāvau tyaktvā sadasatī tathā ,
yadasaktaṃ samaṃ svacchaṃ sthitaṃ tatturyamucyate 23
23. śrīvasiṣṭha uvāca ahaṃbhāvānahaṃbhāvau tyaktvā sadasatī
tathā yat asaktaṃ samaṃ svacchaṃ sthitaṃ tat turyaṃ ucyate
23. śrīvasiṣṭha uvāca ahaṃbhāvānahaṃbhāvau sadasatī tathā
tyaktvā yat asaktaṃ samaṃ svacchaṃ sthitaṃ tat turyaṃ ucyate
23. Śrī Vasiṣṭha said: Having abandoned both the sense of ego (ahaṅkāra) and non-ego, as well as the concepts of existent and non-existent, that state which remains unattached, balanced, and pure is called the fourth (turya) state.
23. וַסִשְׁטְהָ המכובד אמר: כאשר זונחים הן את תחושת האגו והן את היעדרה, כמו גם את היש ואת האין, מה שנותר בלתי נקשר, שוויוני, זך ויציב – הוא שנקרא תּוּרִיָה.
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या स्वच्छा समता शान्ता जीवन्मुक्तव्यवस्थितिः ।
साक्ष्यवस्था व्यवहृतौ सा तुर्यकलनोच्यते ॥ २४ ॥
yā svacchā samatā śāntā jīvanmuktavyavasthitiḥ ,
sākṣyavasthā vyavahṛtau sā turyakalanocyate 24
24. yā svacchā samatā śāntā jīvanmuktabyavasthitiḥ
sākṣyāvasthā vyavahṛtau sā turyakalanā ucyate
24. yā svacchā śāntā samatā jīvanmuktabyavasthitiḥ
sākṣyāvasthā vyavahṛtau sā turyakalanā ucyate
24. That pure, tranquil equanimity (samatā), which is the state of a living liberated (jīvanmukta) person, and which remains a witness-state even amidst worldly activity, that is called the comprehension of the fourth (turya) state.
24. השלווה הזכה והשוויונית, שהיא מצבו של המשוחרר בעודו בחיים (גִ'יוַנְמוּקְתַה), ומצב הַעֵד במהלך הפעילות היומיומית – היא שנקראת חוויית התּוּרִיָה.
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नैतज्जाग्रन्न च स्वप्नं संकल्पानामसंभवात् ।
सुषुप्तभावो नाप्येतदभावाज्जडता स्थितेः ॥ २५ ॥
naitajjāgranna ca svapnaṃ saṃkalpānāmasaṃbhavāt ,
suṣuptabhāvo nāpyetadabhāvājjaḍatā sthiteḥ 25
25. na etat jāgrat na ca svapnam saṅkalpānām asaṃbhavāt
suṣuptabhāvaḥ na api etat abhāvāt jaḍatā sthiteḥ
25. etat jāgrat na ca svapnam na saṅkalpānām asaṃbhavāt
api etat suṣuptabhāvaḥ na sthiteḥ jaḍatā abhāvāt
25. This (turya state) is neither the waking state nor the dreaming state, because mental constructs (saṅkalpa) do not arise in it. Nor is it the state of deep sleep, because there is no inertness or dullness (jaḍatā) in its established condition.
25. זה אינו מצב ערות ואינו מצב חלום, שכן לא עולים בו רצונות ומחשבות; וזה גם אינו מצב של שינה עמוקה, שכן אין בו אטימות או קהות חושית.
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शान्तं सम्यक्प्रबुद्धानां यथास्थितमिदं जगत् ।
विलीनं तुर्यमेवाहुरबुद्धानां स्थिरं स्थितम् ॥ २६ ॥
śāntaṃ samyakprabuddhānāṃ yathāsthitamidaṃ jagat ,
vilīnaṃ turyamevāhurabuddhānāṃ sthiraṃ sthitam 26
26. śāntaṃ samyakprabuddhānām yathāsthitam idam jagat
vilīnaṃ turyaṃ eva āhuḥ abuddhānām sthiram sthitam
26. samyakprabuddhānām idam yathāsthitam jagat śāntaṃ
vilīnaṃ turyaṃ eva āhuḥ abuddhānām sthiram sthitam
26. For those who are perfectly awakened, this world (jagat), just as it is, is peaceful and indeed dissolved into the fourth (turya) state, so they declare. For the unawakened, however, it remains firmly established.
26. עבור המוארים לחלוטין, העולם הזה כפי שהוא נחווה כשקט ומומס בתוך התּוּרִיָה בלבד, ואילו עבור אלה שאינם מוארים, הוא נתפס כקיים וקבוע.
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अहंकारकलात्यागे समतायाः समुद्भवे ।
विशरारौ कृते चित्ते तुर्यावस्थोपतिष्ठते ॥ २७ ॥
ahaṃkārakalātyāge samatāyāḥ samudbhave ,
viśarārau kṛte citte turyāvasthopatiṣṭhate 27
27. ahaṅkārakalātyāge samatāyāḥ samudbhave
viśarārau kṛte citte turyāvasthā upatiṣṭhate
27. ahaṅkārakalātyāge samatāyāḥ samudbhave
citte viśarārau kṛte turyāvasthā upatiṣṭhate
27. Upon the abandonment of the aspects of ego and the arising of equanimity, when the mind is dissolved, the fourth state (turyāvasthā) manifests.
27. כאשר זונחים את שבב הַאַהַנְקָארָה (תחושת האגו), כאשר עולה השוויוניות וכאשר פעילות החשיבה מתפוגגת ונרגעת, עולה ומפציע מצב התּוּרִיָה.
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अथेमं श्रृणु दृष्टान्तं कथ्यमानं मयाधुना ।
प्रबुद्धोऽपि यथा बोधमुपैषि विबुधोपम ॥ २८ ॥
athemaṃ śrṛṇu dṛṣṭāntaṃ kathyamānaṃ mayādhunā ,
prabuddho'pi yathā bodhamupaiṣi vibudhopama 28
28. atha imam śṛṇu dṛṣṭāntam kathyamānam mayā adhunā
prabuddhaḥ api yathā bodham upaiṣi vibudhopama
28. atha vibudhopama mayā adhunā kathyamānam imam dṛṣṭāntam śṛṇu,
yathā prabuddhaḥ api bodham upaiṣi.
28. Now, listen to this illustration which I am narrating, O you who are like a wise one, so that you may attain full understanding, even if you are already awakened.
28. כעת השמע למשל זה שאספר לך, הו כהדמה לאלים, כדי שגם כשאתה כבר ער, תגיע להבנה מעמיקה עוד יותר.
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कस्मिंश्चित्काननाभोगे महामौनं व्यवस्थितम् ।
दृष्ट्वाद्भुतमिदं किंचिन्मुनिं पप्रच्छ लुब्धकः ॥ २९ ॥
kasmiṃścitkānanābhoge mahāmaunaṃ vyavasthitam ,
dṛṣṭvādbhutamidaṃ kiṃcinmuniṃ papraccha lubdhakaḥ 29
29. kasmin cit kānanābhoge mahāmaunam vyavasthitam dṛṣṭvā
adbhutam idam kiṃcit munim papraccha lubdhakaḥ
29. kasmin cit kānanābhoge adbhutam idam kiṃcit mahāmaunam vyavasthitam munim dṛṣṭvā lubdhakaḥ papraccha.
29. In a certain expansive forest, having seen a sage (muni) who was established in profound silence - something he found wondrous - a hunter asked him.
29. בממעמקי יער מסוים, ראה צַיָּד מוּנִי הנתון בדממה עמוקה ונשגבת, וכשראה דבר פלאי זה שאל אותו:
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पश्चादुपगतो बाणभिन्नं मृगमभिद्रुतम् ।
मुने मदीयबाणेन विद्धो मृग इहागतः ॥ ३० ॥
paścādupagato bāṇabhinnaṃ mṛgamabhidrutam ,
mune madīyabāṇena viddho mṛga ihāgataḥ 30
30. paścāt upagataḥ bāṇabhinnam mṛgam abhidrutam
mune madīyabāṇena viddhaḥ mṛgaḥ iha āgataḥ
30. (lubdhakaḥ) paścāt upagataḥ (dṛṣṭvā) bāṇabhinnam abhidrutam mṛgam Mune,
madīyabāṇena viddhaḥ mṛgaḥ iha āgataḥ (vā)?
30. Having followed after, (the hunter found) the deer, wounded by an arrow and having fled. (He then asked the sage,) 'O sage, has the deer, pierced by my arrow, come here?'
30. הצַיָּד, שהגיע בעקבות צבי שנפגע מחצו ונס על נפשו, אמר: הו מוּנִי, צבי שנפגע מחצי ברח לכאן.
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क्व प्रयातो मृग इति प्रत्युवाच स तं मुनिः ।
समशीला वयं साधो मुनयो वनवासिनः ॥ ३१ ॥
kva prayāto mṛga iti pratyuvāca sa taṃ muniḥ ,
samaśīlā vayaṃ sādho munayo vanavāsinaḥ 31
31. kva prayātaḥ mṛgaḥ iti pratyuvāca saḥ tam muniḥ
| samaśīlā vayam sādho munayaḥ vanavāsinaḥ ||
31. saḥ muniḥ tam iti pratyuvāca sādho,
vayam vanavāsinaḥ munayaḥ samaśīlāḥ
31. "Where has the deer gone?" - to this, that sage replied to him: "O good one, we are sages living in the forest, possessing an equal nature."
31. לאן פנה הצבי? השיב לו הַמּוּנִי: איש טוב, אנו הַמּוּנִיים שוכני היער פועלים מתוך טבע שוויוני.
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नास्माकमस्त्यहंकारो व्यवहारेषु यः क्षमः ।
सर्वाणीन्द्रियकर्माणि करोति हि सखे मनः ॥ ३२ ॥
nāsmākamastyahaṃkāro vyavahāreṣu yaḥ kṣamaḥ ,
sarvāṇīndriyakarmāṇi karoti hi sakhe manaḥ 32
32. na asmākam asti ahaṅkāraḥ vyavahāreṣu yaḥ kṣamaḥ
| sarvāṇi indriyakarmāṇi karoti hi sakhe manaḥ ||
32. asmākam vyavahāreṣu yaḥ kṣamaḥ ahaṅkāraḥ na asti sakhe,
manaḥ hi sarvāṇi indriyakarmāṇi karoti
32. We do not possess ego (ahaṅkāra) that is capable in worldly affairs. Indeed, O friend, the mind performs all actions of the senses.
32. אין בנו אַהַנְקָארָה (תחושת אגו) הפועלת בעולם המעשה. הרי ידידי, פעילות החשיבה היא זו המבצעת את כל פעולות החושים.
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अहंकारमयं तन्मे नूनं प्रगलितं चिरम् ।
जाग्रत्स्वप्नसुषुप्ताख्या दशा वेद्मि न काश्चन ॥ ३३ ॥
ahaṃkāramayaṃ tanme nūnaṃ pragalitaṃ ciram ,
jāgratsvapnasuṣuptākhyā daśā vedmi na kāścana 33
33. ahaṅkāramayam tat me nūnam pragalitam ciram | jāgrat
svapna suṣupta ākhyāḥ daśāḥ vedmi na kāścana ||
33. nūnam tat me ahaṅkāramayam ciram pragalitam jāgrat
svapna suṣupta ākhyāḥ kāścana daśāḥ na vedmi
33. Indeed, that ego-filled state (ahaṅkāramayam) of mine has long since dissolved. I know none of the states called waking, dreaming, or deep sleep.
33. תחושת האגו שלי התפוגגה ונעלמה מזמן; אינני מכיר כלל את המצבים הנקראים ערות, חלום או שינה עמוקה.
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तुर्य एव हि तिष्ठेऽहं तत्र दृश्यं न विद्यते ।
इति तस्य वचः श्रुत्वा मुनिनाथस्य राघव ॥ ३४ ॥
turya eva hi tiṣṭhe'haṃ tatra dṛśyaṃ na vidyate ,
iti tasya vacaḥ śrutvā munināthasya rāghava 34
34. turyaḥ eva hi tiṣṭhe aham tatra dṛśyam na vidyate
| iti tasya vacaḥ śrutvā munināthasya rāghava ||
34. rāghava,
aham turyaḥ eva hi tiṣṭhe tatra dṛśyam na vidyate iti tasya munināthasya vacaḥ śrutvā
34. Indeed, I remain only in the fourth (transcendent) state (turya), where no object is perceived. O Rāghava, having heard these words of that chief of sages...
34. אני שוכן בתּוּרִיָה בלבד, ושם אין כל עולם נתפס. לשמע דבריו אלה של הַמּוּנִי הדגול, הו רָאגְהַוַה...
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लुब्धकोऽर्थमविज्ञाय जगामाभिमतां दिशम् ।
अतो वच्मि महाबाहो नास्ति तुर्येतरा दशा ॥ ३५ ॥
lubdhako'rthamavijñāya jagāmābhimatāṃ diśam ,
ato vacmi mahābāho nāsti turyetarā daśā 35
35. lubdhakaḥ artham avijñāya jagāma abhimatām diśam
ataḥ vacmi mahābāho na asti turīyetarā daśā
35. lubdhakaḥ avijñāya artham abhimatām diśam jagāma
ataḥ mahābāho vacmi turīyetarā daśā na asti
35. The hunter, without understanding the true meaning or purpose, went in the direction he desired. Therefore, O mighty-armed one, I declare that there is no state of consciousness other than the fourth (turīya).
35. הצַיָּד, שלא הבין את המשמעות, פנה לדרכו. על כן אני אומר לך, גיבור חיל, אין כל מצב מעבר לתּוּרִיָה.
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निर्विकल्पा हि चित्तुर्यं तदेवास्तीह नेतरत् ।
जाग्रत्स्वप्नसुषुप्ताख्यं त्रयं रूपं हि चेतसः ॥ ३६ ॥
nirvikalpā hi citturyaṃ tadevāstīha netarat ,
jāgratsvapnasuṣuptākhyaṃ trayaṃ rūpaṃ hi cetasaḥ 36
36. nirvikalpā hi cit turīyam tat eva asti iha na itarat
jāgratsvapnasuṣuptākhyam trayam rūpam hi cetasaḥ
36. cit turīyam hi nirvikalpā tat eva asti iha itarat
na jāgratsvapnasuṣuptākhyam trayam hi cetasaḥ rūpam
36. Indeed, the fourth (turīya) state is consciousness (cit) devoid of distinctions or conceptualizations. Only that exists here, nothing else. The triad known as waking, dream, and deep sleep is truly the form of the mind (cetas).
36. התודעה החופשית ממחשבות תפיסתיות היא התּוּרִיָה; רק היא קיימת כאן ולא שום דבר אחר. שלושת המצבים – ערות, חלום ושינה עמוקה – אינם אלא צורות של החשיבה.
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घोरं शान्तं च मूढं च आत्मचित्तमिहास्थितम् ।
घोरं जाग्रन्मयं चित्तं शान्तं स्वप्नमयं स्थितम् ॥ ३७ ॥
ghoraṃ śāntaṃ ca mūḍhaṃ ca ātmacittamihāsthitam ,
ghoraṃ jāgranmayaṃ cittaṃ śāntaṃ svapnamayaṃ sthitam 37
37. ghoram śāntam ca mūḍham ca ātmacittam iha āsthitam
ghoram jāgranmayam cittam śāntam svapnamayam sthitam
37. ātmacittam iha āsthitam ghoram ca śāntam ca mūḍham ca
ghoram cittam jāgranmayam śāntam svapnamayam sthitam
37. Here, the inner mind (ātmacitta) is situated in fierce, peaceful, and deluded states. The fierce mind (citta) is characterized by the waking state, and the peaceful (citta) is situated in the dream state.
37. מחשבתו של האדם כאן היא בעלת שלושה אופנים: סוערת, שקטה וקהה. מחשבה סוערת מתבטאת בערות, ומחשבה שקטה בחלום.
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मूढं सुषुप्तभावस्थं त्रिभिर्हीनं मृतं भवेत् ।
यच्च चित्तं मृतं तत्र सत्त्वमेकं स्थितं समम् ।
तदेव योगिनः सर्वे यत्नात्संपादयन्ति हि ॥ ३८ ॥
mūḍhaṃ suṣuptabhāvasthaṃ tribhirhīnaṃ mṛtaṃ bhavet ,
yacca cittaṃ mṛtaṃ tatra sattvamekaṃ sthitaṃ samam ,
tadeva yoginaḥ sarve yatnātsaṃpādayanti hi 38
38. mūḍham suṣuptabhāvastham tribhiḥ hīnam
mṛtam bhavet yat ca cittam mṛtam
tatra sattvam ekam sthitam samam tat eva
yoginaḥ sarve yatnāt saṃpādayanti hi
38. mūḍham suṣuptabhāvastham tribhiḥ hīnam
mṛtam bhavet yat ca cittam mṛtam
tatra ekam samam sattvam sthitam tat eva
sarve yoginaḥ yatnāt saṃpādayanti hi
38. The deluded (mūḍham) mind, situated in the state of deep sleep and devoid of the (other) three (states), becomes as if dead. And in that mind (citta) which is thus "dead," there exists a singular, undifferentiated essence (sattvam). Indeed, all practitioners of (yoga) (yoginaḥ) strive with effort (yatna) to attain precisely that.
38. המחשבה הקהה שרויה בשינה עמוקה. כשהיא משתחררת משלושת המצבים הללו, החשיבה נעלמת כליל. וכאשר החשיבה נעלמת, נותרת רק הַסַטְוַוה (האיכות הטהורה), זכה ושוויונית. זאת בדיוק מה שכל הַיּוֹגִיים משתדלים להשיג במאמץ.
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समस्तसंकल्पविलासमुक्तं तुर्ये पदे तिष्ठ निरामयात्मा ।
यत्र स्थिताः साधु सदैव मुक्ताः प्रशान्तमेदा मुनयो महान्तः ॥ ३९ ॥
samastasaṃkalpavilāsamuktaṃ turye pade tiṣṭha nirāmayātmā ,
yatra sthitāḥ sādhu sadaiva muktāḥ praśāntamedā munayo mahāntaḥ 39
39. samastasaṅkalpavilāsamuktam turye
pade tiṣṭha nirāmayātmā yatra
sthitāḥ sādhu sadā eva muktāḥ
praśāntamedāḥ munayaḥ mahāntaḥ
39. nirāmayātmā samastasaṅkalpavilāsamuktam
turye pade tiṣṭha yatra
mahāntaḥ praśāntamedāḥ munayaḥ
sthitāḥ sādhu sadā eva muktāḥ
39. Remain in the fourth state (turiya), your self (ātman) untainted and free from the play of all mental constructs. For it is there that great sages, whose distinctions are completely pacified, always reside, truly liberated (mokṣa).
39. משוחרר מכל משחק של רצונות ומחשבות, שכון במצב התּוּרִיָה, חופשי מכל פגע ברוחך; במצב זה שוכנים תמיד היטב הַמּוּנִיים הגדולים, משוחררים ושלווי תבונה.
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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 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 (current chapter) 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