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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-50

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श्रीराम उवाच ।
ज्ञातं ज्ञातव्यमखिलं दृष्टं द्रष्टव्यमक्षतम् ।
परेण परिपूर्णाः स्मो ब्रह्मज्ञानामृतेन ते ॥ १ ॥
śrīrāma uvāca ,
jñātaṃ jñātavyamakhilaṃ dṛṣṭaṃ draṣṭavyamakṣatam ,
pareṇa paripūrṇāḥ smo brahmajñānāmṛtena te 1
1. śrī-rāma uvāca jñātam jñātavyam akhilam dṛṣṭam draṣṭavyam
akṣatam pareṇa paripūrṇāḥ smaḥ brahma-jñāna-amṛtena te
1. śrī-rāma uvāca akhilam jñātavyam jñātam akṣatam draṣṭavyam
dṛṣṭam te pareṇa brahma-jñāna-amṛtena paripūrṇāḥ smaḥ
1. Śrī Rāma said: "All that was to be known has been truly known; all that was to be seen has been clearly seen, intact. O (Vasiṣṭha), we are utterly fulfilled by the Supreme through the nectar of (brahman) knowledge."
1. שְׁרִי רָאמָה אמר: כל מה שצריך לדעת נודע, כל מה שצריך לראות נראה ללא פגם; נתמלאנו כליל בצוף ידיעת בְּרַהְמַן שהענקת לנו.
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पूर्णात्पूर्णमिदं पूर्णं पूर्णात्पूर्णं प्रसूयते ।
पूर्णेनापूरितं पूर्णं स्थिता पूर्णे च पूर्णता ॥ २ ॥
pūrṇātpūrṇamidaṃ pūrṇaṃ pūrṇātpūrṇaṃ prasūyate ,
pūrṇenāpūritaṃ pūrṇaṃ sthitā pūrṇe ca pūrṇatā 2
2. pūrṇāt pūrṇam idam pūrṇam pūrṇāt pūrṇam prasūyate
pūrṇena āpūritam pūrṇam sthitā pūrṇe ca pūrṇatā
2. idam pūrṇam pūrṇāt pūrṇam pūrṇāt pūrṇam prasūyate
pūrṇena pūrṇam āpūritam ca pūrṇe pūrṇatā sthitā
2. This (manifested world) is complete, originating from the complete (brahman). From the complete, the complete emerges. By the complete, the complete is filled, and in the complete, completeness abides.
2. מן השלם מגיח השלם הזה, מן השלם נולד השלם; השלם מולא על ידי השלם, והשלמות שוכנת בשלם.
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लीलयेदं तु पृच्छामि भूयोबोधाभिवृद्धये ।
बालस्येव पिता ब्रह्मन्न कोपं कर्तुमर्हसि ॥ ३ ॥
līlayedaṃ tu pṛcchāmi bhūyobodhābhivṛddhaye ,
bālasyeva pitā brahmanna kopaṃ kartumarhasi 3
3. līlayā idam tu pṛcchāmi bhūyobodhābhivṛddhaye
bālasya iva pitā brahman na kopam kartum arhasi
3. brahman bālasya pitā iva na kopam kartum arhasi
tu idam līlayā bhūyobodhābhivṛddhaye pṛcchāmi
3. O (brahman), just as a father (behaves) towards his child, you should not become angry. I ask this playfully, for the sake of increasing my further understanding.
3. אני שואל זאת כמשחק בלבד, כדי להעמיק עוד את ההבנה. כמו אב לילדו, בְּרַהְמַן, אל נא תכעס עליי.
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श्रोत्रं चक्षुः स्पर्शनं च रसनं घ्राणमेव च ।
विद्यमानमपि ब्रह्मन्दृश्यमानमपि स्फुटम् ॥ ४ ॥
śrotraṃ cakṣuḥ sparśanaṃ ca rasanaṃ ghrāṇameva ca ,
vidyamānamapi brahmandṛśyamānamapi sphuṭam 4
4. śrotram cakṣuḥ sparśanam ca rasanam ghrāṇam eva
ca vidyamānam api brahman dṛśyamānam api sphuṭam
4. brahman śrotram ca cakṣuḥ ca sparśanam ca rasanam ca
ghrāṇam eva vidyamānam api dṛśyamānam api sphuṭam
4. O (brahman), even though the ear, the eye, the sense of touch, the tongue, and the nose exist and are clearly perceptible...
4. האוזן, העין, המגע, הטעם והריח – אומנם הם קיימים ונראים בבירור, בְּרַהְמַן,
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कथं मृतस्य वै जन्तोर्विषयं स्वं न पश्यति ।
जीवतश्च कथं सर्वं विषयं स्वं प्रपश्यति ॥ ५ ॥
kathaṃ mṛtasya vai jantorviṣayaṃ svaṃ na paśyati ,
jīvataśca kathaṃ sarvaṃ viṣayaṃ svaṃ prapaśyati 5
5. katham mṛtasya vai jantoḥ viṣayam svam na paśyati
jīvataḥ ca katham sarvam viṣayam svam prapaśyati
5. katham vai mṛtasya jantoḥ svam viṣayam na paśyati
ca katham jīvataḥ svam sarvam viṣayam prapaśyati
5. How indeed does a dead creature not perceive its own sensory objects? And how does a living creature perceive all its sensory objects?
5. כיצד יצור שמת אינו תופס עוד את אובייקט החושים שלו, וכיצד יצור חי תופס את כל אובייקטי החושים שלו?
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कथं घटादिबाह्यत्वमिन्द्रियाणि जडान्यपि ।
शरीरेऽनुभवन्त्यन्तःपुनर्नानुभवन्त्यपि ॥ ६ ॥
kathaṃ ghaṭādibāhyatvamindriyāṇi jaḍānyapi ,
śarīre'nubhavantyantaḥpunarnānubhavantyapi 6
6. katham ghaṭādi-bāhyatvam indriyāṇi jaḍāni api
śarīre anubhavanti antaḥ punaḥ na anubhavanti api
6. katham indriyāṇi jaḍāni api ghaṭādi-bāhyatvam
śarīre antaḥ anubhavanti punaḥ na anubhavanti api
6. How is it that the senses, even though inert, perceive the externality of pots and other objects within the body, and yet they themselves do not perceive (their own nature or the process of perception)?
6. כיצד החושים, אף שהם חסרי תודעה כשלעצמם, חווים בתוך הגוף את האובייקטים החיצוניים כגון כדים, ואז שוב אינם חווים אותם?
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अयःशलाकोपमयोर्घटादीन्द्रिययोः किल ।
अश्लिष्टयोरन्तरसौ कथं तन्नोदिता मिथः ॥ ७ ॥
ayaḥśalākopamayorghaṭādīndriyayoḥ kila ,
aśliṣṭayorantarasau kathaṃ tannoditā mithaḥ 7
7. ayaḥ-śalāka-upamayoḥ ghaṭādi-indriyayoḥ kila
aśliṣṭayoḥ antar asau katham tat na uditā mithaḥ
7. kila ayaḥ-śalāka-upamayoḥ aśliṣṭayoḥ ghaṭādi-indriyayoḥ
antar asau tat katham mithaḥ na uditā
7. How, indeed, among these two – the senses and objects like pots – which are compared to unattached iron rods, is that (awareness or perception) not mutually brought forth by this inner (consciousness)?
7. כאשר החושים והאובייקטים החיצוניים כמו כדים דומים למחטי ברזל שאינן מחוברות, כיצד עולה ביניהם התפיסה ההדדית הזו?
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जानन्नपि यदेतान्वै विशेषाञ्छतधा पुनः ।
पृच्छामि तदशेषेण कथयस्वानुकम्पया ॥ ८ ॥
jānannapi yadetānvai viśeṣāñchatadhā punaḥ ,
pṛcchāmi tadaśeṣeṇa kathayasvānukampayā 8
8. jānan api yat etān vai viśeṣān śatadhā punaḥ
pṛcchāmi tat aśeṣeṇa kathayasva anukampayā
8. yat etān vai viśeṣān śatadhā jānan api punaḥ pṛcchāmi,
tat anukampayā aśeṣeṇa kathayasva
8. Even though I know these various particularities in a hundred ways, I ask about them again. Therefore, please explain everything completely, out of compassion.
8. אף על פי שאני יודע זאת, אני שואל שוב ושוב על הפרטים הללו; אנא הסבר לי הכל מתוך חמלה.
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श्रीवसिष्ठ उवाच ।
इन्द्रियाद्यपि चित्तादि घटाद्यपि न किंचन ।
पृथक् संभवतीहाङ्ग निर्मलाच्चेतनादृते ॥ ९ ॥
śrīvasiṣṭha uvāca ,
indriyādyapi cittādi ghaṭādyapi na kiṃcana ,
pṛthak saṃbhavatīhāṅga nirmalāccetanādṛte 9
9. śrī-vasiṣṭha uvāca indriyādi api cittādi ghaṭādi api na
kiṃcana pṛthak sambhavati iha aṅga nirmalāt cetanāt ṛte
9. śrī-vasiṣṭha uvāca: aṅga iha indriyādi api cittādi ghaṭādi
api kiṃcana na pṛthak nirmalāt cetanāt ṛte sambhavati
9. Śrī Vasiṣṭha said: O dear one, here (in this existence), neither the senses and so on, nor the mind and so on, nor even pots and other objects, can exist separately, apart from pure consciousness.
9. שְׁרִי וַסִישְׁטְהָה אמר: החושים, החשיבה והאובייקטים החיצוניים כמו כדים – שום דבר אינו קיים בנפרד, יקירי, מלבד התודעה הטהורה.
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गगनादपि याऽच्छा चित्तया रूपं स्वमात्मना ।
चित्त्वात्पुर्यष्टकत्वेन भाववृत्त्यैव भावितम् ॥ १० ॥
gaganādapi yā'cchā cittayā rūpaṃ svamātmanā ,
cittvātpuryaṣṭakatvena bhāvavṛttyaiva bhāvitam 10
10. gaganāt api yā acchā cittayā rūpam svam ātmanā
cittvāt puryaṣṭakatvena bhāvavṛttyā eva bhāvitam
10. yā acchā rūpam gaganāt api svam cittayā ātmanā
cittvāt puryaṣṭakatvena bhāvavṛttyā eva bhāvitam
10. That pure form, which is even clearer than space, is manifested by consciousness (citta) itself, through the self (ātman). It is conceived as the eight-fold subtle body (puryaṣṭaka) simply by the functioning of thought.
10. התודעה, הצלולה אף מן החלל, עיצבה את צורתה בעצמה מתוך היותה מודעת, ולבשה את מתכונת הַפּוּרְיַשְׁטַקַה (המכלול השמונה-חלקים של הגוף המעודן) מתוך פעולת קיומה.
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तदेव च प्रकृतितां गतं जगदवस्थितेः ।
तस्या अवयवाज्जातमिन्द्रियादि घटादि च ॥ ११ ॥
tadeva ca prakṛtitāṃ gataṃ jagadavasthiteḥ ,
tasyā avayavājjātamindriyādi ghaṭādi ca 11
11. tad eva ca prakṛtitām gatam jagat avasthiteḥ
tasyāḥ avayavāt jātam indriyādi ghaṭādi ca
11. ca tad eva jagat avasthiteḥ prakṛtitām gatam
tasyāḥ avayavāt indriyādi ghaṭādi ca jātam
11. And that very thing attained the state of primordial nature (prakṛti), becoming the basis for the world's existence. From its parts were born the senses (indriya) and other faculties, as well as material objects like pots.
11. מכלול זה הפך לִפְרַקְרִתִי (הטבע) המכוננת את העולם; ומחלקי פְּרַקְרִתִי זו נוצרו החושים, הכדים ושאר העצמים.
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पुर्यष्टकत्वमायातं यच्चित्तं स्वस्वभावतः ।
स्व एवावयवस्तस्मिन्घटादि प्रतिबिम्बति ॥ १२ ॥
puryaṣṭakatvamāyātaṃ yaccittaṃ svasvabhāvataḥ ,
sva evāvayavastasminghaṭādi pratibimbati 12
12. puryaṣṭakatvam āyātam yat cittam svasvabhāvataḥ
sva eva avayavaḥ tasmin ghaṭādi pratibimbati
12. yat cittam svasvabhāvataḥ puryaṣṭakatvam āyātam
tasmin sva eva avayavaḥ ghaṭādi pratibimbati
12. That consciousness (citta), which by its own intrinsic nature became the subtle body (puryaṣṭaka), reflects in itself, as its own part, objects like pots and other material things.
12. החשיבה שקיבלה את מתכונת הַפּוּרְיַשְׁטַקַה מתוך טבעה שלה, משקפת בתוך מרכיביה שלה את הכדים ושאר האובייקטים.
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श्रीराम उवाच ।
जगत्सहस्रनिर्माणमहिम्नो दर्पणस्य च ।
पुर्यष्टकस्य भगवन्रूपं कथय कीदृशम् ॥ १३ ॥
śrīrāma uvāca ,
jagatsahasranirmāṇamahimno darpaṇasya ca ,
puryaṣṭakasya bhagavanrūpaṃ kathaya kīdṛśam 13
13. śrīrāma uvāca jagat sahasra nirmāṇa mahimnaḥ darpaṇasya
ca puryaṣṭakasya bhagavan rūpam kathaya kīdṛśam
13. śrīrāma uvāca bhagavan jagat sahasra nirmāṇa mahimnaḥ
darpaṇasya ca puryaṣṭakasya rūpam kīdṛśam kathaya
13. Śrī Rāma said: O Lord (bhagavan), please describe the nature of the subtle body (puryaṣṭaka), which is like a mirror due to its capacity for creating thousands of worlds. What is its form?
13. שְׁרִי רָאמָה אמר: מורה מבורך, תאר נא לי מהי צורתה של הַפּוּרְיַשְׁטַקַה, המשמשת כראי בעל העוצמה לברוא אלפי עולמות?
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श्रीवसिष्ठ उवाच ।
अनाद्यन्तं जगद्बीजं यद्ब्रह्मास्ति निरामयम् ।
भारूपं शुद्धचिन्मात्रं कलाकलनवर्जितम् ॥ १४ ॥
śrīvasiṣṭha uvāca ,
anādyantaṃ jagadbījaṃ yadbrahmāsti nirāmayam ,
bhārūpaṃ śuddhacinmātraṃ kalākalanavarjitam 14
14. śrīvasiṣṭhaḥ uvāca anādyantam jagadbījam yat brahma asti
nirāmayam bhārūpam śuddhacinmātram kalākalanavarjitam
14. śrīvasiṣṭhaḥ uvāca.
yat jagadbījam anādyantam nirāmayam bhārūpam śuddhacinmātram kalākalanavarjitam brahma asti.
14. Śrī Vasiṣṭha said: That which is the seed of the world, without beginning or end, which is the supreme reality (brahman), is flawless, luminous in nature, purely consciousness, and completely devoid of any parts or distinctions.
14. שְׁרִי וַסִישְׁטְהָה אמר: בְּרַהְמַן, שהוא זרע העולם ללא ראשית וסוף, הוא נטול פגע, בעל טבע של אור, תודעה טהורה בלבד, ונקי מכל חלוקה או שינוי.
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कलनोन्मुखतां यातमन्तर्जीव इति स्मृतः ।
स जीवः खलु देहेऽस्मिंश्चिनोति स्पन्दते स्फुटम् ॥ १५ ॥
kalanonmukhatāṃ yātamantarjīva iti smṛtaḥ ,
sa jīvaḥ khalu dehe'smiṃścinoti spandate sphuṭam 15
15. kalanonmukhatām yātam antarjīvaḥ iti smṛtaḥ saḥ
jīvaḥ khalu dehe asmin cinoti spandate sphuṭam
15. kalana-unmukhatām yātam iti antarjīvaḥ smṛtaḥ.
saḥ jīvaḥ khalu asmin dehe sphuṭam cinoti spandate.
15. When it attains a state of inclination towards differentiation or mental activity, it is considered the inner individual soul (jīva). That very individual soul (jīva), indeed, clearly perceives and vibrates within this body.
15. כאשר הוא נוטה אל התפיסה והשינוי, הוא נקרא גִ'יוַה (הנשמה הפרטית) מבפנים. גִ'יוַה זו נעה ופועלת בבירור בתוך הגוף הזה.
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अहंभावादहंकारो मननान्मन उच्यते ।
बोधनिश्चयतो बुद्धिरिन्द्रदृष्टेस्तथेन्द्रियम् ॥ १६ ॥
ahaṃbhāvādahaṃkāro mananānmana ucyate ,
bodhaniścayato buddhirindradṛṣṭestathendriyam 16
16. ahaṃbhāvāt ahaṅkāraḥ mananāt manaḥ ucyate
bodhaniścayataḥ buddhiḥ indradṛṣṭeḥ tathā indriyam
16. ahaṃbhāvāt ahaṅkāraḥ ucyate.
mananāt manaḥ ucyate.
bodhaniścayataḥ buddhiḥ ucyate.
tathā indradṛṣṭeḥ indriyam ucyate.
16. From the 'I'-sense (ahaṃ-bhāva), the ego (ahaṅkāra) arises; from the act of thinking, it is called the mind (manas). From the determination of understanding, it is the intellect (buddhi); and similarly, from the perception by the senses, it is the sense organ (indriya).
16. מתוך תחושת ה'אני' היא נקראת אַהַנְקָארָה (תחושת האגו), מתוך המחשבה היא נקראת מָנַס (החשיבה), מתוך ההכרעה והתבונה היא בּוּדְהִי (השכל), ומתוך התפיסה החושית היא נקראת חוֹשׁ.
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देहभावनया देहो घटभावनया घटः ।
एष एव स्वभावात्मा जनैः पुर्यष्टकं स्मृतः ॥ १७ ॥
dehabhāvanayā deho ghaṭabhāvanayā ghaṭaḥ ,
eṣa eva svabhāvātmā janaiḥ puryaṣṭakaṃ smṛtaḥ 17
17. dehabhāvanayā dehaḥ ghaṭabhāvanayā ghaṭaḥ eṣaḥ
eva svabhāvātman janaiḥ puryaṣṭakam smṛtaḥ
17. dehabhāvanayā dehaḥ (jāyate).
ghaṭabhāvanayā ghaṭaḥ (jāyate).
eṣaḥ eva svabhāvātman janaiḥ puryaṣṭakam smṛtaḥ.
17. By the mental conception of a body, the body (manifests); by the mental conception of a pot, the pot (manifests). This very intrinsic nature (ātman) is remembered by people as the 'octuple city' (puryaṣṭaka).
17. מתוך תפיסת הגוף היא נקראת גוף, מתוך תפיסת הכד היא נקראת כד. מהות זו, הפועלת מתוך טבעה, מכונה בפי בני האדם פּוּרְיַשְׁטַקַה (המכלול השמונה-חלקים).
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ज्ञत्वकर्तृत्वभोक्तृत्वसाक्षित्वाद्यभिपातिनी ।
या संविज्जीव इत्युक्ता तद्धि पुर्यष्टकं विदुः ॥ १८ ॥
jñatvakartṛtvabhoktṛtvasākṣitvādyabhipātinī ,
yā saṃvijjīva ityuktā taddhi puryaṣṭakaṃ viduḥ 18
18. jñatvakartṛtvabhoktṛtvasākṣitvādyabhipātinī yā
saṃvit jīvaḥ iti uktā tat hi puryaṣṭakam viduḥ
18. yā saṃvit jñatvakartṛtvabhoktṛtvasākṣitvādyabhipātinī iti jīvaḥ uktā,
tat hi puryaṣṭakam viduḥ
18. That consciousness (saṃvit) which is associated with the states of being a knower, an agent, an enjoyer, a witness, and so on, is declared to be the individual soul (jīva). Indeed, they consider this (jīva) to be the subtle body (puryaṣṭaka).
18. התודעה הפועלת כבעלת הידיעה, העושה, הנהנית והעדה, מוגדרת כגִ'יוַה (הנשמה הפרטית); וזהו בדיוק מה שהחכמים מכנים פּוּרְיַשְׁטַקַה.
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काले काले ततो जीवस्त्वन्योन्यो भवति स्वतः ।
भाविताकारयानन्तवासनाकणिकोदयम् ॥ १९ ॥
kāle kāle tato jīvastvanyonyo bhavati svataḥ ,
bhāvitākārayānantavāsanākaṇikodayam 19
19. kāle kāle tataḥ jīvaḥ tu anyonyaḥ bhavati
svataḥ | bhāvitākārayā anantavāsanākaṇikodayam
19. tataḥ tu jīvaḥ kāle kāle bhāvitākārayā
anantavāsanākaṇikodayam svataḥ anyonyaḥ bhavati
19. At different times, the individual soul (jīva), influenced by the form it has conceived and the arising of countless minute impressions (vāsanā), spontaneously assumes a distinct nature (from other individual souls).
19. עם חלוף הזמן, הַגִ'יוָוה (היצור החי) הופך מעצמו לשונה ומגוון, עקב התעוררותם של גרגרי וָאסַנָאוֹת (רשמים ומשאלות חבויות) אינסופיים המעניקים לו את צורתו.
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पुर्यष्टकस्वभावेन कालेनाकारमृच्छति ।
यथावासनतः सेकाद्बीजं पल्लवतामिव ॥ २० ॥
puryaṣṭakasvabhāvena kālenākāramṛcchati ,
yathāvāsanataḥ sekādbījaṃ pallavatāmiva 20
20. puryaṣṭakasvabhāvena kālena ākāram ṛcchati
| yathāvāsanataḥ sekāt bījam pallavatām iva
20. puryaṣṭakasvabhāvena kālena yathāvāsanataḥ
ākāram ṛcchati iva sekāt bījam pallavatām
20. Due to the intrinsic nature (dharma) of the subtle body (puryaṣṭaka), the individual soul (jīva) assumes a specific form over time, in accordance with its latent impressions (vāsanā), just as a seed, through watering, develops into a sprout.
20. בשל טבעה של הַפּוּרְיַאשְׁטַקַה (הגוף העדין) ובחלוף הזמן, הַגִ'יוָוה מקבלת צורה גשמית, כשם שזרע המושקה מים מצמיח נבט בהתאם לרשמים הנסתרים האגורים בתוכו.
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आकारोऽहं शरीरादि स्थावरादि चरादि च ।
नाहमाद्यश्चिदात्मेति मिथ्या ज्ञानेन चेतति ॥ २१ ॥
ākāro'haṃ śarīrādi sthāvarādi carādi ca ,
nāhamādyaścidātmeti mithyā jñānena cetati 21
21. ākāraḥ aham śarīrādi sthāvarādi carādi ca | na
aham ādyaḥ cit ātma iti mithyā jñānena cetati
21. "aham ākāraḥ śarīrādi sthāvarādi carādi ca (asmi),
aham ādyaḥ cit ātma na (asmi)" iti mithyā jñānena cetati
21. "I am this form, this body and so forth, whether it is stationary or moving, etc.," and (thinking) "I am not the original supreme consciousness (ātman)" - thus one perceives with false knowledge.
21. מתוך ידע מוטעה, הַגִ'יוָוה חושבת: אני הצורה הזו, הגוף וכל מה שנח או נע, ואינני הָעַצְמִי המקורי שהוא תודעה טהורה.
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भ्रमत्येव जगज्जीवो वासनावलितश्चिरम् ।
ऊर्ध्वाधोगमनैरब्धौ काष्ठं वीचिहतं यथा ॥ २२ ॥
bhramatyeva jagajjīvo vāsanāvalitaściram ,
ūrdhvādhogamanairabdhau kāṣṭhaṃ vīcihataṃ yathā 22
22. bhramati eva jagat jīvaḥ vāsanāvalitaḥ ciram
ūrdhvādho-gamanaiḥ abdhau kāṣṭham vīci-hatam yathā
22. yathā abdhau vīci-hatam kāṣṭham ūrdhvādho-gamanaiḥ (bhramati),
(tathā) vāsanāvalitaḥ jagat jīvaḥ ciram eva bhramati
22. The individual soul (jīva) of the world, enveloped by its latent impressions (vāsanā) for a long time, indeed wanders, just as a log, struck by waves in the ocean, moves up and down.
22. כך נודדת הַגִ'יוָוה בעולם לאורך זמן, כשהיא כבולה ברשמיה הנסתרים, ועולה ויורדת כמו גזע עץ המטלטל בין גלי האוקיינוס.
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कश्चिद्विशुद्धजातित्वाद्भवबन्धादनन्तरम् ।
बुद्ध्वात्मानं समभ्येति पदमाद्यन्तवर्जितम् ॥ २३ ॥
kaścidviśuddhajātitvādbhavabandhādanantaram ,
buddhvātmānaṃ samabhyeti padamādyantavarjitam 23
23. kaścit viśuddha-jātitvāt bhava-bandhāt anantaram
buddhvā ātmānam samabhyeti padam ādyanta-varjitam
23. kaścit viśuddha-jātitvāt bhava-bandhāt anantaram
ātmānam buddhvā ādyanta-varjitam padam samabhyeti
23. Some individual, by virtue of a pure intrinsic nature (jāti), having realized the self (ātman), immediately after liberation from the bondage of material existence (saṃsāra), attains the supreme state (pada) which is without beginning or end.
23. אולם יש מי שבזכות טבע זך וטהור, משיג לאחר השחרור מכבלי סבך הקיום התופעתי את הכרת הָעַצְמִי, ומגיע אל המצב הנצחי שאין לו ראשית ואין לו סוף.
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कश्चित्कालेन बहुना भुक्तयोनिगणातुरः ।
आत्मज्ञानवशादेति परमं पदमात्मनः ॥ २४ ॥
kaścitkālena bahunā bhuktayonigaṇāturaḥ ,
ātmajñānavaśādeti paramaṃ padamātmanaḥ 24
24. kaścit kālena bahunā bhukta-yoni-gaṇa-āturaḥ
ātma-jñāna-vaśāt eti paramam padam ātmanaḥ
24. kaścit bahunā kālena bhukta-yoni-gaṇa-āturaḥ
ātma-jñāna-vaśāt ātmanaḥ paramam padam eti
24. Some individual, after a long time and distressed by having undergone countless births (yoni-gaṇa) in the cycle of existence, attains the supreme state (pada) of the self (ātman) through the power of self-knowledge (ātma-jñāna).
24. אחר, כשהוא מותש לאחר זמן רב ממעבר בין גלגולים וצורות חיים רבות, מגיע אל מדרגתו העליונה של הָעַצְמִי בזכות ידיעת הָעַצְמִי.
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एवंरूपश्च सुमते जीवो यातः शरीरताम् ।
नेत्रादिना घटाद्यन्तर्यथा वेत्ति तथा श्रृणु ॥ २५ ॥
evaṃrūpaśca sumate jīvo yātaḥ śarīratām ,
netrādinā ghaṭādyantaryathā vetti tathā śrṛṇu 25
25. evam-rūpaḥ ca sumate jīvaḥ yātaḥ śarīratām
netra-ādinā ghaṭa-ādi antar yathā vetti tathā śṛṇu
25. sumate,
ca,
evam-rūpaḥ jīvaḥ śarīratām yātaḥ,
yathā netra-ādinā ghaṭa-ādi antar vetti,
tathā śṛṇu
25. And, O good-minded one, listen now to how the individual soul (jīva), having attained embodiment, perceives the inside of a pot and other objects, just as one perceives them with the eyes and other senses.
25. חכם שנונים, קשב כעת לדרך שבה הַגִ'יוָוה, שקיבלה צורת גוף, תופסת אובייקטים כגון כד בעזרת העיניים ושאר החושים.
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चित्त्वस्य कलनान्तस्य संप्रयातस्य जीवताम् ।
मनःषष्ठेन्द्रियग्रामो देहोऽयमवतिष्ठते ॥ २६ ॥
cittvasya kalanāntasya saṃprayātasya jīvatām ,
manaḥṣaṣṭhendriyagrāmo deho'yamavatiṣṭhate 26
26. cittvasya kalanāntasya saṃprayātasya jīvatām
manaḥ-ṣaṣṭha-indriya-grāmaḥ dehaḥ ayam avatiṣṭhate
26. ayam dehaḥ manaḥ-ṣaṣṭha-indriya-grāmaḥ avatiṣṭhate,
[yadā] cittvasya kalanāntasya saṃprayātasya jīvatām [bhavati]
26. This body, consisting of the group of six senses with the mind as the sixth, remains, after the individual consciousness (cittva), whose manifestation has ended, has completely departed to enter a new state of being alive (jīvatā).
26. כאשר התודעה, דרך תהליכי התפיסה וההמשגה, הופכת לַגִ'יוָוה, קם ומתקיים הגוף הזה, המורכב ממכלול החושים שהחשיבה היא החוש השישי שבהם.
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यदान्यः सर्वदेहेभ्यः खे पतत्यक्षरूपिणा ।
तदा तज्जीवसंस्पर्शाज्जीवात्मैकत्वमृच्छति ॥ २७ ॥
yadānyaḥ sarvadehebhyaḥ khe patatyakṣarūpiṇā ,
tadā tajjīvasaṃsparśājjīvātmaikatvamṛcchati 27
27. yadā anyaḥ sarvadehebhyah khe patati akṣarūpiṇā
tadā tat jīva-saṃsparśāt jīva-ātma-ekatvam ṛcchati
27. yadā akṣarūpiṇā anyaḥ sarvadehebhyah khe patati,
tadā tat jīva-saṃsparśāt jīva-ātma-ekatvam ṛcchati
27. When another (entity), appearing in the form of the senses, departs from all bodies and falls into the ethereal space, then, through its contact with that particular living being (jīva), it achieves oneness with the individual (ātman).
27. כאשר קרן אור, הנבדלת מכל הגופים, נפלטת דרך החושים אל המרחב, אזי עקב המגע עם הַגִ'יוָוה נוצרת אחידות בין הַגִ'יוָוה לנתפס.
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बाह्यार्थवेदने नित्यं संबन्धोऽक्षस्य कारकः ।
समन्वितस्य चित्तेन न मुक्तस्य कदाचन ॥ २८ ॥
bāhyārthavedane nityaṃ saṃbandho'kṣasya kārakaḥ ,
samanvitasya cittena na muktasya kadācana 28
28. bāhya-artha-vedane nityam saṃbandhaḥ akṣasya
kārakaḥ samanvitasya cittena na muktasya kadācana
28. bāhya-artha-vedane nityam akṣasya saṃbandhaḥ kārakaḥ [bhavati] samanvitasya cittena [jīvasya],
na kadācana muktasya [jīvasya]
28. In the perception of external objects, the connection of a sense organ (akṣa) is always the activating cause for that which is associated with the mind (citta), but never for one who is liberated (mukta).
28. בתפיסת עצמים חיצוניים, הקשר של החוש כשהוא משולב בפעילות החשיבה הוא תמיד הגורם הפעיל, אך דבר זה אינו תקף לעולם לגבי מי שזכה לשחרור.
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यद्यदच्छतरं तस्मिन्नभःस्थं प्रतिबिम्बति ।
जीवेन भवति श्लिष्टो बहिर्जीवोऽप्यजीवति ॥ २९ ॥
yadyadacchataraṃ tasminnabhaḥsthaṃ pratibimbati ,
jīvena bhavati śliṣṭo bahirjīvo'pyajīvati 29
29. yat yat acchataraṃ tasmin nabhaḥ-sthaṃ pratibimbati
jīvena bhavati śliṣṭaḥ bahiḥ jīvaḥ api ajīvati
29. yat yat acchataraṃ nabhaḥ-sthaṃ tasmin pratibimbati,
[tat] jīvena śliṣṭaḥ bhavati,
bahiḥ api jīvaḥ ajīvati
29. Whatever is clearer (more subtle or pure), when it reflects in that (mind or subtle body) which is situated in space, it becomes joined with the individual soul (jīva). Otherwise, the individual soul (jīva), existing outside (this union or reflection), is also rendered inactive.
29. כל מה שזך וצלול יותר משתקף במרחב; הַגִ'יוָוה נצמדת אליו, וכך גם העצם שבחוץ נתפס ומוכר על ידה.
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निघृष्टनवरत्नाभे यदा नयनतारके ।
तदा तयोर्बाह्यगतः पदार्थः प्रतिबिम्बति ॥ ३० ॥
nighṛṣṭanavaratnābhe yadā nayanatārake ,
tadā tayorbāhyagataḥ padārthaḥ pratibimbati 30
30. nighṛṣṭanavarātnābhe yadā nayanatārake tadā
tayoḥ bāhyagataḥ padārthaḥ pratibimbati
30. nayanatārake yadā nighṛṣṭanavarātnābhe tadā
tayoḥ bāhyagataḥ padārthaḥ pratibimbati
30. When the pupils of the eyes are as clear and lustrous as polished new gems, then an external object reflects within them.
30. כאשר אישוני העיניים מבריקים כנוגה אבנים טובות מלוטשות, משתקף בהם האובייקט המצוי בחוץ.
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जीवेन भवति श्लिष्टः प्रतिबिम्बतया ततः ।
जीवज्ञेयत्वमायाति बाह्यं वस्त्विति राघव ॥ ३१ ॥
jīvena bhavati śliṣṭaḥ pratibimbatayā tataḥ ,
jīvajñeyatvamāyāti bāhyaṃ vastviti rāghava 31
31. jīvena bhavati śliṣṭaḥ pratibimbatayā tataḥ
jīvajñeyatvam āyāti bāhyam vastu iti rāghava
31. rāghava tataḥ bāhyam vastu pratibimbatayā
jīvena śliṣṭaḥ bhavati jīvajñeyatvam āyāti iti
31. O Rāghava, through reflection, an external object becomes connected with the individual soul (jīva). From that connection, the external object becomes knowable to the individual soul (jīva).
31. באמצעות ההשתקפות נוצר קשר עם הַגִ'יוָוה, וכך העצם החיצוני הופך לידוע עבורה, רָאגְהַוָוה.
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यत्संश्लेषमुपायाति तद्बालोऽपि हि विन्दति ।
पशुर्वा स्थावरो वापि जीवः कस्मान्न वेत्स्यति ॥ ३२ ॥
yatsaṃśleṣamupāyāti tadbālo'pi hi vindati ,
paśurvā sthāvaro vāpi jīvaḥ kasmānna vetsyati 32
32. yat saṃśleṣam upāyāti tat bālaḥ api hi vindati
paśuḥ vā sthāvaraḥ vā api jīvaḥ kasmāt na vetsyati
32. yat saṃśleṣam upāyāti tat bālaḥ api hi vindati
paśuḥ vā sthāvaraḥ vā api jīvaḥ kasmāt na vetsyati
32. Whatever connection an object attains (with the individual soul), even a child understands it. Then, why would an animal or even an immobile being, if it is an individual soul (jīva), not know it?
32. כל מה שבא במגע, אפילו תינוק מבין ותופס אותו; מדוע אם כן שַׁגִ'יוָוה כלשהי – בין אם חיה ובין אם צמח – לא תדע ותחוש זאת?
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अच्छस्य नयनस्याथो रश्मयो जीववेष्टिताः ।
क्रोडीकुर्वन्त्यलं दृश्यं जीवस्तत्त्वेन विन्दति ॥ ३३ ॥
acchasya nayanasyātho raśmayo jīvaveṣṭitāḥ ,
kroḍīkurvantyalaṃ dṛśyaṃ jīvastattvena vindati 33
33. acchasya nayanasya atha u raśmayaḥ jīvaveṣṭitāḥ
kroḍīkurvanti alam dṛśyam jīvaḥ tattvena vindati
33. atha u acchasya nayanasya jīvaveṣṭitāḥ raśmayaḥ
dṛśyam alam kroḍīkurvanti jīvaḥ tattvena vindati
33. Now, the rays of the clear eye, enveloped by the individual soul (jīva), completely encompass the visible object. The individual soul (jīva) then truly comprehends it.
33. קרני העין הצלולה, העטופות בחיוניות הַגִ'יוָוה, חובקות ומקיפות את הנראה, והַגִ'יוָוה משיגה אותו כהלכה.
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एष एव क्रमः स्पर्शे संबन्धः प्रत्ययोद्भवः ।
रसे गन्धे च कथितो जीवसंस्पर्शसंभवः ॥ ३४ ॥
eṣa eva kramaḥ sparśe saṃbandhaḥ pratyayodbhavaḥ ,
rase gandhe ca kathito jīvasaṃsparśasaṃbhavaḥ 34
34. eṣaḥ eva kramaḥ sparse saṃbandhaḥ pratyayodbhavaḥ
rase gandhe ca kathitaḥ jīvasaṃsparśasaṃbhavaḥ
34. eṣaḥ eva kramaḥ saṃbandhaḥ pratyayodbhavaḥ sparse
rase gandhe ca jīvasaṃsparśasaṃbhavaḥ kathitaḥ
34. This very sequence or process, a connection arising from cognition (pratyaya), is described for the sense of touch (sparśa). It is similarly stated to be born from the contact of the individual soul (jīva) in the cases of taste (rasa) and smell (gandha).
34. זהו בדיוק התהליך גם בתחושת המגע, שבו הקשר מוליד את התפיסה, וכך נאמר גם לגבי הטעם והריח הנובעים מן המגע עם הַגִ'יוָוה.
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शब्दस्त्वाकाशनिष्ठत्वात्कर्णाकाशगतः क्षणात् ।
जीवाकाशं विशत्यन्तरित्थमिन्द्रियसंविदः ॥ ३५ ॥
śabdastvākāśaniṣṭhatvātkarṇākāśagataḥ kṣaṇāt ,
jīvākāśaṃ viśatyantaritthamindriyasaṃvidaḥ 35
35. śabdaḥ tu ākāśaniṣṭhatvāt karṇākāśagataḥ kṣaṇāt
jīvākāśam viśati antaḥ ittham indriyasaṃvidaḥ
35. śabdaḥ tu ākāśaniṣṭhatvāt kṣaṇāt karṇākāśagataḥ
ittham antaḥ jīvākāśam viśati indriyasaṃvidaḥ
35. Sound (śabda), due to its inherent nature of residing in space (ākāśa), instantly travels to the space within the ear. In this manner, it enters the inner space of the individual soul (jīva), leading to sensory cognition.
35. הצליל, בהיותו מושתת על חלל האוויר, מגיע ברגע קט אל מרחב האוזן וחודר אל המרחב הפנימי של הַגִ'יוָוה; אלה הן תפיסות החושים.
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श्रीराम उवाच ।
दृश्यते मानसादर्शे यन्त्रदार्वौदरेषु तत् ।
प्रतिबिम्बितमेतन्मे ब्रूहि ब्रह्मन्किमात्मकम् ॥ ३६ ॥
śrīrāma uvāca ,
dṛśyate mānasādarśe yantradārvaudareṣu tat ,
pratibimbitametanme brūhi brahmankimātmakam 36
36. śrīrāma uvāca dṛśyate mānasādarśe yantradāruudareṣu
tat pratibimbitam etat me brūhi brahman kim ātmakam
36. śrīrāma uvāca brahman me etat pratibimbitam tat
mānasādarśe yantradāruudareṣu dṛśyate kim ātmakam brūhi
36. Śrī Rāma said: "That (tat) which is reflected (pratibimbitam) in the mirror of the mind (mānasa) – and also within machines and wooden objects – please tell me, O Brahman, what is the true nature (kimātmaka) of this (etat) phenomenon?"
36. שְׁרִי רָאמָה אמר: הגידה לי, מורה דגול, מהי מהותו של הדבר המשתקף בראי החשיבה או בתוכם של מנגנוני עץ?
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श्रीवसिष्ठ उवाच ।
अत्यन्तजडयोरेव जीवयोरिव तन्मिथः ।
प्रतिबिम्बं दृशो भ्रान्ति विद्धि वेद्यविदां वर ॥ ३७ ॥
śrīvasiṣṭha uvāca ,
atyantajaḍayoreva jīvayoriva tanmithaḥ ,
pratibimbaṃ dṛśo bhrānti viddhi vedyavidāṃ vara 37
37. śrīvasiṣṭha uvāca atyantajaḍayoḥ eva jīvayoḥ iva tat
mithaḥ pratibimbam dṛśaḥ bhrānti viddhi vedyavidām vara
37. śrīvasiṣṭha uvāca vedyavidām vara viddhi tat mithaḥ
pratibimbam dṛśaḥ bhrānti atyantajaḍayoḥ eva jīvayoḥ iva
37. Śrī Vasiṣṭha said: "O best among those who know the knowable (vedya), know that this mutual reflection is merely an illusion of perception (dṛś), just like the interaction between two extremely inert individual souls (jīva)."
37. שְׁרִי וַאסִשְׁטְהַ אמר: דע, מובחר שבמביני הדברים, כי השתקפות הדדית זו בין דברים חסרי תודעה לחלוטין היא אינה אלא אשליה של הראייה.
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तावन्मात्रं जगत्त्वेतद्विश्वासो मा तवास्त्विह ।
अहमित्यादिस्तरङ्गो वर्तमानं सदा जलम् ॥ ३८ ॥
tāvanmātraṃ jagattvetadviśvāso mā tavāstviha ,
ahamityādistaraṅgo vartamānaṃ sadā jalam 38
38. tāvanmātram jagat tu etat viśvāsaḥ mā tava astu
iha aham iti ādiḥ tarangaḥ vartamānam sadā jalam
38. iha etat jagat tāvanmātram tu tava viśvāsaḥ mā astu.
aham iti ādiḥ tarangaḥ vartamānam sadā jalam [asti].
38. Do not place your belief in this world, which is merely a limited manifestation. The sense of "I" (ahaṅkāra) and similar concepts are like waves, while the water is always the ever-present reality.
38. העולם הזה אינו אלא אשליה חולפת, אל תשים בו את מבטחך. ה'אני' וכל השאר אינם אלא גל, בעוד המים לבדם קיימים תמיד.
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पराम्भोधौ तु नास्त्येव देशकालक्रियादिकम् ।
तन्मयैकतया नित्यमात्मा सर्वत्र सर्वगः ॥ ३९ ॥
parāmbhodhau tu nāstyeva deśakālakriyādikam ,
tanmayaikatayā nityamātmā sarvatra sarvagaḥ 39
39. para ambhodhau tu na asti eva deśakālakriyādikam
tatmaya ekatayā nityam ātmā sarvatra sarvagaḥ
39. para ambhodhau tu deśakālakriyādikam eva na asti.
tatmaya ekatayā nityam ātmā sarvatra sarvagaḥ [bhavati].
39. But in the supreme ocean (the ultimate reality), there certainly exist no distinctions of space, time, action, and so forth. The self (ātman), being eternally one with that reality, is all-pervading everywhere.
39. באוקיינוס העליון אין כלל מקום, זמן או פעולה. מתוך אחדות מלאה עמו, הָעַצְמִי נמצא בכל מקום ומשתרע בכל.
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नित्यमसक्तमतिर्मुदितात्मा शान्तमृषासुखदुःखविदन्तः ।
तिष्ठ निविष्टमतिः समतायामस्तसमस्तभवामयमायः ॥ ४० ॥
nityamasaktamatirmuditātmā śāntamṛṣāsukhaduḥkhavidantaḥ ,
tiṣṭha niviṣṭamatiḥ samatāyāmastasamastabhavāmayamāyaḥ 40
40. nityam asaktamatiḥ muditātmā śānta mṛṣāsukhaduḥkhavit antaḥ
tiṣṭha niviṣṭamatiḥ samatāyām astasamastabhavāmayamāyaḥ
40. [tvam] nityam asaktamatiḥ,
muditātmā,
śānta mṛṣāsukhaduḥkhavit antaḥ,
niviṣṭamatiḥ samatāyām astasamastabhavāmayamāyaḥ [ca] tiṣṭha.
40. Remain always with a mind (mati) that is unattached, a joyful self (ātman), and an inner being (antar) that calmly discerns false happiness and sorrow. Remain with your mind absorbed in equanimity, having destroyed the illusion (māyā) of all worldly ailments.
40. היה תמיד חופשי מהשתוקקות בחשיבתך, שמח בחלקך, רגוע בפנימיותך ויודע כי העושר והסבל החומריים הם כוזבים; שכון יציב בשלוות נפש ומשווה, כשלבך משוחרר מכל תחלואי העולם והאשליות.
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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 (current chapter) 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