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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-52

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श्रीवसिष्ठ उवाच ।
यो जीवस्यादितः स्वप्नो नानाकलनकोमलः ।
तमिमं विद्धि संसारं न सत्यं नाप्यसन्मयम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
yo jīvasyāditaḥ svapno nānākalanakomalaḥ ,
tamimaṃ viddhi saṃsāraṃ na satyaṃ nāpyasanmayam 1
1. śrīvasiṣṭhaḥ uvāca yaḥ jīvasya āditaḥ svapnaḥ nānākalana-komalaḥ
tam imam viddhi saṃsāram na satyam na api asanmayam
1. śrīvasiṣṭhaḥ uvāca yaḥ jīvasya āditaḥ svapnaḥ nānākalana-komalaḥ
tam imam saṃsāram viddhi na satyam na api asanmayam
1. Śrī Vasiṣṭha said: Know that this cycle of existence (saṃsāra) is exactly like the dream which, from the very beginning, belongs to the individual soul (jīva) and is tender with its various imaginings. It is neither truly real nor entirely unreal.
1. וַסִישְׁטְהָ (הקדוש) אמר: החלום שהחל עבור ה-גִ'יבָה מבראשית, המלא בדימויים מגוונים, דע כי הוא סַמְסָארָה (סבך הקיום התופעתי) – איננו אמת צרופה אך גם איננו אפס מוחלט.
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न पुंस इव जीवस्य स्वप्नः संभवति क्वचित् ।
तेनैते जाग्रतो भावा जाग्रत्स्वप्नकृतोऽत्र हि ॥ २ ॥
na puṃsa iva jīvasya svapnaḥ saṃbhavati kvacit ,
tenaite jāgrato bhāvā jāgratsvapnakṛto'tra hi 2
2. na puṃsaḥ iva jīvasya svapnaḥ saṃbhavati kvacit tena
ete jāgrataḥ bhāvāḥ jāgrat-svapna-kṛtaḥ atra hi
2. jīvasya svapnaḥ puṃsaḥ iva kvacit na saṃbhavati tena
hi atra ete jāgrataḥ bhāvāḥ jāgrat-svapna-kṛtaḥ
2. The dream of the individual soul (jīva) does not manifest in the same way as that of an ordinary person. Therefore, these phenomena of the waking state are indeed created here as a waking-dream [for the jīva].
2. חלום אינו מתרחש אצל ה-גִ'יבָה כשם שהוא מתרחש אצל אדם רגיל; על כן מצבי הערות הללו נוצרים כאן כחלום בתוך ערות.
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जीवस्वप्नमिमं दीर्घं क्षिप्रताप्रतिभासतः ।
असत्यमप्यवस्तुत्वाद्विद्धि वेद्यविदां वर ॥ ३ ॥
jīvasvapnamimaṃ dīrghaṃ kṣipratāpratibhāsataḥ ,
asatyamapyavastutvādviddhi vedyavidāṃ vara 3
3. jīvasvapnam imam dīrgham kṣipratāpratibhāsataḥ
asatyam api avastutvāt viddhi vedyavidām vara
3. vedyavidām vara imam dīrgham jīvasvapnam
kṣipratāpratibhāsataḥ asatyam api avastutvāt viddhi
3. O best among those who know what is to be known, understand that this long dream of life, though appearing swiftly, is unreal due to its lack of substance.
3. דע כי חלום ארוך זה של ה-גִ'יבָה, בשל הופעתו המהירה והיעדר ממשות חומרית בו, אינו אמיתי, הנישא שבמביני הנסתר!
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स्वप्नात्स्वप्नान्तरमिव गच्छन्तो जीवजीवकाः ।
असत्यमेव पश्यन्ति घनसत्यतयानघ ॥ ४ ॥
svapnātsvapnāntaramiva gacchanto jīvajīvakāḥ ,
asatyameva paśyanti ghanasatyatayānagha 4
4. svapnāt svapnāntaram iva gacchantah jīvajīvakāḥ
asatyam eva paśyanti ghanasatatyayā anagha
4. anagha jīvajīvakāḥ svapnāt svapnāntaram iva
gacchantah asatyam eva ghanasatatyayā paśyanti
4. O sinless one, living beings (jīvas), moving from one dream to another, perceive only unreal things as if they possess solid reality.
4. בעוברן מחלום לחלום אחר, הנשמות האינדיבידואליות רואות את מה שאינו אמיתי כאילו היה מציאות מוצקה, הו טהור מכל חטא!
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अजडे जडता तात जडे चाजडतोदिता ।
असत्ये सत्यता जीवजीवानुभवमोहतः ॥ ५ ॥
ajaḍe jaḍatā tāta jaḍe cājaḍatoditā ,
asatye satyatā jīvajīvānubhavamohataḥ 5
5. ajade jaḍatā tāta jaḍe ca ajaḍatā uditā
asatye satyatā jīvajīvānubhavamohatas
5. tāta ajade jaḍatā jaḍe ca ajaḍatā uditā
asatye satyatā jīvajīvānubhavamohatas
5. O dear one, dullness is ascribed to the non-dull, and non-dullness is spoken of in the dull; reality is perceived in the unreal, all due to the delusion arising from the experience of individual living beings (jīvas).
5. בני היקר, אטימות דוממת מופיעה בתוך מה שאינו דומם, ומודעות מופיעה בתוך מה שדומם; האמת נראית בתוך השקר בשל אשליות התפיסה של ה-גִ'יבָה!
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भानोरप्यन्तरखिलं पश्यन्तस्त्रिजगद्भ्रमम् ।
भ्रमन्ति स्वप्नसंभ्रान्ता इव जीवा भिदालिभिः ॥ ६ ॥
bhānorapyantarakhilaṃ paśyantastrijagadbhramam ,
bhramanti svapnasaṃbhrāntā iva jīvā bhidālibhiḥ 6
6. bhānoḥ api antar akhilam paśyantaḥ trijagadbramam
bhramanti svapnasambrāntāḥ iva jīvāḥ bhidālibhiḥ
6. jīvāḥ bhānoḥ api antar akhilam trijagadbramam
paśyantaḥ svapnasambrāntāḥ iva bhidālibhiḥ bhramanti
6. Even seeing the entire illusion of the three worlds within the sun, living beings (jīvas) wander, bewildered by hosts of distinctions, just like those who are deluded within a dream.
6. כשהן רואות את אשלית שלושת העולמות אף בתוך השמש, הנשמות נודדות כמו נבוכות בחלום, נתונות בסבך של תפיסות נפרדוֹת.
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सर्वगत्वादनन्तत्वात्स्वस्य जीवस्य जीवतः ।
यद्भावयन्ति चेतन्ति तदेवाश्विति सत्यवत् ॥ ७ ॥
sarvagatvādanantatvātsvasya jīvasya jīvataḥ ,
yadbhāvayanti cetanti tadevāśviti satyavat 7
7. sarvagatvāt anantatvāt svasya jīvasya jīvataḥ
yat bhāvayanti cetanti tat eva āśu iti satyavat
7. svasya jīvataḥ jīvasya sarvagatvāt anantatvāt yat bhāvayanti cetanti,
tat eva āśu satyavat iti
7. Because of the all-pervading and infinite nature of one's own living individual soul (jīva), whatever they conceive or contemplate, that very thing swiftly manifests as reality.
7. בשל היותה של ה-גִ'יבָה החיה הכל-נוכחת ואינסופית, כל מה שאישיותה מדמה וחושבת מתממש מיד כאילו היה אמת.
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पुण्डरीकाक्षनिर्दिष्टामसंसक्तिगतिं शुभाम् ।
यामालिङ्ग्य महाबाहो जीवन्मुक्तो महामुनिः ॥ ८ ॥
puṇḍarīkākṣanirdiṣṭāmasaṃsaktigatiṃ śubhām ,
yāmāliṅgya mahābāho jīvanmukto mahāmuniḥ 8
8. puṇḍarīkākṣanirdiṣṭām asaṃsaktigatim śubhām
yām āliṅgya mahābāho jīvanmuktaḥ mahāmuniḥ
8. mahābāho,
mahāmuniḥ puṇḍarīkākṣanirdiṣṭām śubhām asaṃsaktigatim yām āliṅgya jīvanmuktaḥ (bhavati)
8. O mighty-armed one, embracing that auspicious path to non-attachment, as taught by Puṇḍarīkākṣa, a great sage becomes one who is liberated while still alive (jīvanmukta).
8. בעל זרועות כבירות! כאשר החכם הגדול אוחז בנתיב מבורך זה של אי-התקשרות, שעליו הורה פוּנְדָרִיקָאקְשָׁה (בעל עיני הלוטוס), הוא הופך לְגִ'יוַנְמוּקְטַה (משוחרר בחייו).
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पाण्डोः पुत्रोऽर्जुनो नाम सुखं जीवितमात्मनः ।
क्षिपयिष्यति निर्दुःखं तथा क्षेपय जीवितम् ॥ ९ ॥
pāṇḍoḥ putro'rjuno nāma sukhaṃ jīvitamātmanaḥ ,
kṣipayiṣyati nirduḥkhaṃ tathā kṣepaya jīvitam 9
9. pāṇḍoḥ putraḥ arjunaḥ nāma sukham jīvitam ātmanaḥ
kṣipayiṣyati nirduḥkham tathā kṣepaya jīvitam
9. pāṇḍoḥ putraḥ arjunaḥ nāma ātmanaḥ jīvitam sukham nirduḥkham kṣipayiṣyati,
tathā (tvam api) jīvitam kṣepaya
9. Paṇḍu's son, named Arjuna, will lead his own life happily and free from sorrow. In the same manner, you too should lead your life.
9. בנו של פָּאנְדּוּ, ששמו אַרְג'וּנָה, יעביר את חייו באושר וללא סבל; וכך גם אתה, העבר את חייך.
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श्रीराम उवाच ।
भविष्यति कदा ब्रह्मन्सोऽर्जुनः पाण्डुनन्दनः ।
कीदृशीं च हरिस्तस्य कथयिष्यत्यसक्तताम् ॥ १० ॥
śrīrāma uvāca ,
bhaviṣyati kadā brahmanso'rjunaḥ pāṇḍunandanaḥ ,
kīdṛśīṃ ca haristasya kathayiṣyatyasaktatām 10
10. śrīrāma uvāca bhaviṣyati kadā brahman saḥ arjunaḥ
pāṇḍunandanaḥ kīdṛśīm ca hariḥ tasya kathayiṣyati asaktatām
10. śrīrāma uvāca: brahman,
saḥ pāṇḍunandanaḥ arjunaḥ kadā bhaviṣyati? ca hariḥ tasya kīdṛśīm asaktatām kathayiṣyati?
10. Śrī Rāma said: O Brahman, when will that Arjuna, son of Pāṇḍu, come into existence? And what kind of non-attachment (asaktatā) will Hari explain to him?
10. שְׁרִי רָאמָה אמר: הוי בְּרַהְמַן, מתי יופיע אַרְג'וּנָה זה, בנו של פָּאנְדּוּ? ואיזו אי-התקשרות יתאר באוזניו הָרִי (האל וִישְׁנוּ)?
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श्रीवसिष्ठ उवाच ।
अस्ति सन्मात्रमात्मेति परिकल्पितनामकम् ।
स्थितमात्मन्यनाद्यन्ते नभसीव महानभः ॥ ११ ॥
śrīvasiṣṭha uvāca ,
asti sanmātramātmeti parikalpitanāmakam ,
sthitamātmanyanādyante nabhasīva mahānabhaḥ 11
11. śrīvasiṣṭhaḥ uvāca asti sanmātram ātmā iti parikalpitanāmakam
sthitam ātmani anādyante nabhasi iva mahānabhaḥ
11. śrīvasiṣṭhaḥ uvāca asti sanmātram iti parikalpitanāmakam
ātmā anādyante ātmani nabhasi mahānabhaḥ iva sthitam
11. Śrī Vasiṣṭha said: There exists pure being, which is called the Self (ātman) through conceptualization, and which rests within itself, without beginning or end, just as the vast space exists within space.
11. שְׁרִי וַסִישְׁטְהָה אמר: קיימת הוויה טהורה בלבד, העצמי, שלבש שמות וכינויים. הוא שוכן בתוך עצמו, ללא ראשית וללא אחרית, כמו החלל האינסופי השוכן בשמיים.
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दृश्यते विमले तस्मिन्नयं संसारविभ्रमः ।
कटकादि यथा हेम्नि तरङ्गादि यथाम्भसि ॥ १२ ॥
dṛśyate vimale tasminnayaṃ saṃsāravibhramaḥ ,
kaṭakādi yathā hemni taraṅgādi yathāmbhasi 12
12. dṛśyate vimale tasmin ayam saṃsāravibhramaḥ
kaṭaka ādi yathā hemni taraṅga ādi yathā ambhasi
12. ayam saṃsāravibhramaḥ tasmin vimale dṛśyate yathā kaṭaka ādi hemni,
yathā ca taraṅga ādi ambhasi
12. In that pure (Self), this illusion of the world (saṃsāra) is seen, just as ornaments and such are seen in gold, or as waves and such are seen in water.
12. באותה זכות טהורה נראה סבך הקיום התופעתי (סַמְסָארָה) כאשליה, כפי שצמידים וקישוטים מופיעים בזהב, וכפי שגלים מופיעים במים.
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चतुर्दशविधा भूतजातयः प्रस्फुरन्त्यलम् ।
तस्मिन्संसारजालेऽस्मिञ्जाले शकुनयो यथा ॥ १३ ॥
caturdaśavidhā bhūtajātayaḥ prasphurantyalam ,
tasminsaṃsārajāle'smiñjāle śakunayo yathā 13
13. caturdaśavidhāḥ bhūtajātayaḥ prasphuranti alam
tasmin saṃsārajāle asmin jāle śakunayaḥ yathā
13. caturdaśavidhāḥ bhūtajātayaḥ tasmin asmin
saṃsārajāle prasphuranti alam yathā jāle śakunayaḥ
13. In that pure Self, these fourteen kinds of created beings (bhūtajātayaḥ) fully manifest in this net of transmigration (saṃsāra), just as birds manifest in a net.
13. ארבעה-עשר זני יצורים מופיעים בשפע בתוך רשת זו של סַמְסָארָה (סבך הקיום), כמו ציפורים הנגלות ברשת.
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तत्रैते यमचन्द्रार्कशक्राद्याः शंसितक्रमाः ।
भूतपञ्चकसंसारलोकपालत्वमागताः ॥ १४ ॥
tatraite yamacandrārkaśakrādyāḥ śaṃsitakramāḥ ,
bhūtapañcakasaṃsāralokapālatvamāgatāḥ 14
14. tatra ete yamacandrārkaśakra ādyāḥ śaṃsitakramāḥ
bhūtapancakasaṃsāralokapālatvam āgatāḥ
14. tatra ete yamacandrārkaśakra ādyāḥ śaṃsitakramāḥ
bhūtapancakasaṃsāralokapālatvam āgatāḥ
14. Among them, these Yama, Candra (Moon), Arka (Sun), Śakra (Indra), and others, whose functions are praised, have attained the status of protectors (lokapālatvam) of the worlds (saṃsāra) made of the five elements (bhūtapancaka).
14. שם, יָמַה (מלאך המוות), צַנְדְרַה (אל הירח), סוּרְיַה (אל השמש), שַׁקְרַה (אִינְדְרַה, מלך האלים) ואחרים שזכו לתהילה, קיבלו על עצמם את תפקיד מגיני העולם בעולם זה המורכב מחמשת האלמנטים.
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इदं पुण्यमुपादेयं हेयं पापमिदं त्विति ।
तैः स्वसंकल्पघटिताद्वेदनात्स्थापिता स्थितिः ॥ १५ ॥
idaṃ puṇyamupādeyaṃ heyaṃ pāpamidaṃ tviti ,
taiḥ svasaṃkalpaghaṭitādvedanātsthāpitā sthitiḥ 15
15. idam puṇyam upādeyam heyam pāpam idam tu iti taiḥ
sva-saṅkalpa-ghaṭitāt vedanāt sthāpitā sthitiḥ
15. taiḥ sva-saṅkalpa-ghaṭitāt vedanāt "idam puṇyam upādeyam,
idam tu pāpam heyam" iti sthitiḥ sthāpitā
15. "This is merit to be embraced, and this is sin to be shunned." Thus, a state of affairs was established by them, stemming from a conviction shaped by their own resolutions.
15. בקביעה כי ראוי לאמץ מעשים טובים ולהתרחק מחטאים, כיננו אלים אלה את סדר הדברים מתוך תפיסתם ומחשבתם שלהם.
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तस्याद्य यावदनघ प्रवाहपतिते निजे ।
कर्मण्यचलसंकाशस्थिरं चित्तमवस्थितम् ॥ १६ ॥
tasyādya yāvadanagha pravāhapatite nije ,
karmaṇyacalasaṃkāśasthiraṃ cittamavasthitam 16
16. tasya adya yāvat anagha pravāha-patite nije
karmaṇi acala-saṃkāśa-sthiram cittam avasthitam
16. anagha,
adya yāvat tasya pravāha-patite nije karmaṇi acala-saṃkāśa-sthiram cittam avasthitam
16. O sinless one, up to this very day, his mind remains steadfast and stable like an immovable mountain within his own course of action (karma), which has fallen into the current.
16. הוי טהור מחטא, עד עצם היום הזה נותרה רוחו יציבה כהר בתוך זרם המעשים והחובות המוטלים עליו.
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भगवान्स यमः किंचिद्गते प्रतिचतुर्युगे ।
तपः प्रकुरुते भूतदलनात्पापशङ्कया ॥ १७ ॥
bhagavānsa yamaḥ kiṃcidgate praticaturyuge ,
tapaḥ prakurute bhūtadalanātpāpaśaṅkayā 17
17. bhagavān saḥ yamaḥ kiñcit gate prati-caturyuge
tapaḥ prakurute bhūta-dalanāt pāpa-śaṅkayā
17. saḥ bhagavān yamaḥ kiñcit prati-caturyuge gate
bhūta-dalanāt pāpa-śaṅkayā tapaḥ prakurute
17. Lord Yama, when a certain period has passed in each cycle of four ages (caturyuga), undertakes austerity (tapas) out of apprehension of sin stemming from the destruction of beings.
17. בכל מחזור של ארבעה עידנים, כעבור זמן מה, האל יָמַה עוסק בסיגוף לטיפוח עוצמה רוחנית מחשש לחטא הנובע מהכחדת היצורים.
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कदाचिदष्टौ वर्षाणि दश द्वादश वापि च ।
कदाचित्पञ्चसप्तादि कदाचित्षोडशापि च ॥ १८ ॥
kadācidaṣṭau varṣāṇi daśa dvādaśa vāpi ca ,
kadācitpañcasaptādi kadācitṣoḍaśāpi ca 18
18. kadācit aṣṭau varṣāṇi daśa dvādaśa vā api ca
kadācit pañca-saptādi kadācit ṣoḍaśa api ca
18. kadācit aṣṭau varṣāṇi,
daśa vā dvādaśa api ca,
kadācit pañca-saptādi,
kadācit ṣoḍaśa api ca
18. Sometimes for eight years, ten, or even twelve; sometimes for five, seven, or similar durations; and sometimes for as many as sixteen years.
18. לפעמים למשך שמונה, עשר או שתים-עשרה שנים; ולפעמים למשך חמש, שבע או אף שש-עשרה שנים.
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उदासीनवदासीने तस्मिन्नियमसंस्थितौ ।
न हिनस्ति जगज्जाले मृत्युर्भूतानि कानिचित् ॥ १९ ॥
udāsīnavadāsīne tasminniyamasaṃsthitau ,
na hinasti jagajjāle mṛtyurbhūtāni kānicit 19
19. udāsīnavat āsīne tasmin niyamasaṃsthitau na
hinasti jagat jāle mṛtyuḥ bhūtāni kānicit
19. tasmin udāsīnavat āsīne niyamasaṃsthitau [sati],
mṛtyuḥ jagat jāle kānicit bhūtāni na hinasti.
19. When that [supreme principle or being] remains as if indifferent, steadfast in its natural law (dharma), then death (mṛtyu) does not harm any beings (bhūta) within the world's intricate network.
19. כאשר הוא יושב בשלווה ואדישות, דבוק בנדרו, המוות אינו פוגע בשום יצור ברשת העולם.
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तेन नीरन्ध्रभूतौघनिःसंचारं महीतलम् ।
भवति प्रावृषि स्वेदी कुञ्जरो मशकैरिव ॥ २० ॥
tena nīrandhrabhūtaughaniḥsaṃcāraṃ mahītalam ,
bhavati prāvṛṣi svedī kuñjaro maśakairiva 20
20. tena nīrandhrabhūtaughaniḥsaṃcāram mahītalam
bhavati prāvṛṣi svedī kuñjaraḥ maśakaiḥ iva
20. tena mahītalam nīrandhrabhūtaughaniḥsaṃcāram bhavati,
prāvṛṣi svedī kuñjaraḥ maśakaiḥ iva.
20. Because of that [previous condition], the surface of the earth becomes impassable, filled with dense throngs of beings (bhūta), just as a sweaty elephant is [bothered] by mosquitoes (maśaka) in the rainy season.
20. כתוצאה מכך נתרבים היצורים על פני האדמה עד שאין מקום לנוע, בדומה לפיל המכוסה יתושים בעונת הגשמים.
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अथैतानि विचित्राणि भूतानि बहुयुक्तिभिः ।
क्षिपयन्ति सुरा राम भुवो भारनिवृत्तये ॥ २१ ॥
athaitāni vicitrāṇi bhūtāni bahuyuktibhiḥ ,
kṣipayanti surā rāma bhuvo bhāranivṛttaye 21
21. atha etāni vicitrāṇi bhūtāni bahuyuktibhiḥ
kṣipayanti surāḥ rāma bhuvaḥ bhāranivṛttaye
21. atha rāma,
surāḥ etāni vicitrāṇi bhūtāni bahuyuktibhiḥ bhuvaḥ bhāranivṛttaye kṣipayanti.
21. Now then, O Rama, the gods (sura) cause these diverse beings (bhūta) to perish through many means for the removal of the earth's burden.
21. אז, רָאמָה, האלים משמידים את היצורים המגוונים הללו באמצעות תחבולות רבות, כדי להקל על עומס יתר זה שעל הארץ.
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एवं युगसहस्राणि व्यवहारशतानि च ।
समतीतान्यनन्तानि भूतानि च जगन्ति च ॥ २२ ॥
evaṃ yugasahasrāṇi vyavahāraśatāni ca ,
samatītānyanantāni bhūtāni ca jaganti ca 22
22. evam yugasahasrāṇi vyavahāraśatāni ca
samatītāni anantāni bhūtāni ca jaganti ca
22. evam yugasahasrāṇi ca vyavahāraśatāni ca samatītāni,
anantāni bhūtāni ca jaganti ca [samatītāni].
22. Thus, thousands of ages (yuga) and hundreds of [cosmic] cycles of activity have passed, as have countless beings (bhūta) and worlds (jagat).
22. כך חלפו אלפי עידנים ומאות אורחות חיים, יחד עם אינספור יצורים ועולמות.
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वैवस्वतोऽद्य तु यमो य एष पितृनायकः ।
अनेन त्वधुना साधो परिक्षीणेषु केषुचित् ॥ २३ ॥
vaivasvato'dya tu yamo ya eṣa pitṛnāyakaḥ ,
anena tvadhunā sādho parikṣīṇeṣu keṣucit 23
23. vaivasvataḥ adya tu yamaḥ yaḥ eṣaḥ pitṛnāyakaḥ
anena tu adhunā sādho parikṣīṇeṣu keṣucit
23. sādho adya tu eṣaḥ vaivasvataḥ yamaḥ yaḥ
pitṛnāyakaḥ anena tu adhunā keṣucit parikṣīṇeṣu
23. O good one, this very Yama, the son of Vivasvat, who is the lord of the ancestors (pitṛnāyaka), will now, by his action, when some (ages) are greatly diminished...
23. והנה יָמַה הנוכחי, בנו של וַאִיבַסְוַתַה ומנהיג אבות האומה – כעת, איש ישר, לאחר שחלפו כמה עידנים,
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युगेष्वघविघाताय वर्षाणि द्वादशात्मना ।
व्रतचर्येह कर्तव्या दूरास्तजनकर्षणा ॥ २४ ॥
yugeṣvaghavighātāya varṣāṇi dvādaśātmanā ,
vratacaryeha kartavyā dūrāstajanakarṣaṇā 24
24. yugeṣu aghavighātāya varṣāṇi dvādaśa ātmanā
vratacaryā iha kartavyā dūrāstajanakarṣaṇā
24. (parikṣīṇeṣu keṣucit) yugeṣu aghavighātāya dvādaśa
varṣāṇi ātmanā iha vratacaryā dūrāstajanakarṣaṇā kartavyā
24. ...then, in those ages (yugeṣu), by himself (ātmanā), a twelve-year vow (vratacaryā) must be performed here for the destruction of sin, a vow that removes the oppression of people.
24. עליו לקיים בעצמו נדר של שתים-עשרה שנה כדי למחוק את חטאיו, נדר שבו הוא חדל מלשאוב אליו בני אדם מרחוק.
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तेनेयमुर्वी नीरन्ध्रा भूतैर्मर्त्यैरमृत्युभिः ।
दीना प्रपन्ना गुल्मेव भारभूतैर्भविष्यति ॥ २५ ॥
teneyamurvī nīrandhrā bhūtairmartyairamṛtyubhiḥ ,
dīnā prapannā gulmeva bhārabhūtairbhaviṣyati 25
25. tena iyam urvī nīrandhrā bhūtaiḥ martyaiḥ amṛtyubhiḥ
dīnā prapannā gulma iva bhārabhūtaiḥ bhaviṣyati
25. tena iyam urvī नीरन्ध्रा भूतैः मर्त्यैः अमृत्युभिः,
दीना प्रपन्ना,
गुल्म इव भारभूतैः भविष्यति
25. Therefore, this Earth will become densely packed (nīrandhrā) by beings, by mortals, and by those who do not die, all of whom have become a burden (bhārabhūtaiḥ). The Earth, thus distressed (dīnā), will be reduced to the state of a tumor (gulma iva).
25. בשל כך תתמלא הארץ עד אפס מקום בבני תמותה שאינם מתים, ותהיה אומללה ומוכרעת נטל, כמו שיח הקורס תחת משא כבד.
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भूभारपरिभूताङ्गी हरिं शरणमेष्यति ।
कान्ता दस्युपराभूता दीना पतिमिव प्रिया ॥ २६ ॥
bhūbhāraparibhūtāṅgī hariṃ śaraṇameṣyati ,
kāntā dasyuparābhūtā dīnā patimiva priyā 26
26. bhūbhāraparibhūtāṅgī harim śaraṇam eṣyati
kāntā dasyuparabhūtā dīnā patim iva priyā
26. भूभारपरिभूताङ्गी (उर्वी) हरिं शरणम् एष्यति दस्युपराभूता दीना प्रिया कान्ता पतिम् इव ।
26. The Earth, whose body is overcome by its burden (bhūbhāraparibhūtāṅgī), will seek refuge (śaraṇa) in Hari (Vishnu), just as a distressed (dīnā) and beloved wife (kāntā priyā), overcome by robbers, would seek her husband.
26. כאשר גופה מוכרע מרוב משא, תבקש הארץ מקלט אצל הָרִי (האל וִישְׁנוּ), כפי שאשה אהובה וכואבת מבקשת את הגנת בעלה כאשר שודדים מתנפלים עליה.
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हरिर्देहद्वयेनाथ महीमवतरिष्यति ।
देवांशैरखिलैः सार्धं नरनारायणं गतैः ॥ २७ ॥
harirdehadvayenātha mahīmavatariṣyati ,
devāṃśairakhilaiḥ sārdhaṃ naranārāyaṇaṃ gataiḥ 27
27. hariḥ deha-dvayena atha mahīm avatariṣyati
deva-aṃśaiḥ akhilaiḥ sārdham nara-nārāyaṇam gataiḥ
27. atha hariḥ deha-dvayena mahīm avatariṣyati
akhilaiḥ deva-aṃśaiḥ nara-nārāyaṇam gataiḥ sārdham
27. Hari (Viṣṇu) will indeed descend to earth in two forms, accompanied by all the divine portions that have merged with Nara-Nārāyaṇa.
27. אז ירד הָרִי אל הארץ בשני גופים, יחד עם כל חלקי האלים שהפכו לְנָרַה ולְנָארָאיַנַה.
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वसुदेवसुतस्त्वेको वासुदेव इति श्रुतः ।
देहो भविष्यति हरेर्द्वितीयः पाण्डवोऽर्जुनः ॥ २८ ॥
vasudevasutastveko vāsudeva iti śrutaḥ ,
deho bhaviṣyati harerdvitīyaḥ pāṇḍavo'rjunaḥ 28
28. vasudeva-sutaḥ tu ekaḥ vāsudeva iti śrutaḥ
dehaḥ bhaviṣyati hareḥ dvitīyaḥ pāṇḍavaḥ arjunaḥ
28. vasudeva-sutaḥ tu ekaḥ vāsudeva iti śrutaḥ
hareḥ dehaḥ bhaviṣyati dvitīyaḥ pāṇḍavaḥ arjunaḥ
28. Kṛṣṇa, the son of Vasudeva, renowned as Vāsudeva, will be one form (deha) of Hari. The second form (deha) will be Arjuna, the Pāṇḍava.
28. גוף אחד של הָרִי יהיה בנו של וַסוּדֵוַה, הידוע כְּוָאסוּדֵוַה (קְרִשְׁנַה), והגוף השני יהיה פָנְדָוָוה אַרְג'וּנָה.
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युधिष्ठिर इति ख्यातो धर्मपुत्रो भविष्यति ।
अम्भोधिमेखलाभूपःपाण्डोः पुत्रः स धर्मवित् ॥ २९ ॥
yudhiṣṭhira iti khyāto dharmaputro bhaviṣyati ,
ambhodhimekhalābhūpaḥpāṇḍoḥ putraḥ sa dharmavit 29
29. yudhiṣṭhira iti khyātaḥ dharma-putraḥ bhaviṣyati
ambhodhi-mekhalā-bhūpaḥ pāṇḍoḥ putraḥ saḥ dharma-vit
29. dharma-putraḥ yudhiṣṭhira iti khyātaḥ bhaviṣyati
saḥ pāṇḍoḥ putraḥ dharma-vit ambhodhi-mekhalā-bhūpaḥ
29. The son of Dharma, renowned as Yudhiṣṭhira, will be born. He, the son of Pāṇḍu, who understands natural law (dharma), will be the king of the earth, which is girdled by the oceans.
29. בנו של הַדְּהַרְמַה (חוק היושר הקוסמי), הנודע כְּיוּדְהִישְׁטְהִירַה, יהיה מלך הממלכה המוקפת ימים; בנו זה של פָּאנְדּוּ יהיה יודע דְּהַרְמַה.
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दुर्योधन इति ख्यातस्तस्य भ्राता पितृव्यजः ।
भविष्यति दृढद्वन्द्वो भीमो बभ्रुरहेरिव ॥ ३० ॥
duryodhana iti khyātastasya bhrātā pitṛvyajaḥ ,
bhaviṣyati dṛḍhadvandvo bhīmo babhruraheriva 30
30. duryodhana iti khyātaḥ tasya bhrātā pitṛvyajaḥ
bhaviṣyati dṛḍha-dvandvaḥ bhīmaḥ babhruḥ aheḥ iva
30. tasya pitṛvyajaḥ bhrātā duryodhana iti khyātaḥ
bhīmaḥ dṛḍha-dvandvaḥ aheḥ babhruḥ iva bhaviṣyati
30. His paternal cousin, renowned as Duryodhana, (will be born). Bhīma will come into existence, steadfast in conflict, like a mongoose to a snake.
30. בן דודו, הנודע כְּדוּרְיוֹדְהַנַה, יהיה יריבו המר; וּבְהִימָה ישטום אותו כפי שנמיה שוטמת נחש.
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अन्योन्यं हरतोरुर्वौ तयोः संग्रामलोलयोः ।
अष्टादशात्राक्षौहिण्यो घटिष्यन्त्यत्र भीषणाः ॥ ३१ ॥
anyonyaṃ haratorurvau tayoḥ saṃgrāmalolayoḥ ,
aṣṭādaśātrākṣauhiṇyo ghaṭiṣyantyatra bhīṣaṇāḥ 31
31. anyonyam haratoḥ urvau tayoḥ saṅgrāma-lolayoḥ
aṣṭādaśa atra akṣauhiṇyaḥ ghaṭiṣyanti atra bhīṣaṇāḥ
31. tayoḥ saṅgrāma-lolayoḥ anyonyam urvau haratoḥ atra
aṣṭādaśa bhīṣaṇāḥ akṣauhiṇyaḥ atra ghaṭiṣyanti
31. Between those two, eager for battle and seizing each other's land, eighteen formidable akṣauhiṇīs (army divisions) will gather here.
31. כאשר השניים, התאווים למלחמה, ינסו לגזול את הארץ זה מזו, יתקבצו כאן שמונה-עשרה עוצבות צבא (אַקְשַׁאוּהִינִי) איומות.
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तत्क्षयेण विभारत्वं भुवो विष्णुः करिष्यति ।
राघवाऽर्जुनदेहेन वृहद्गाण्डीवधन्वना ॥ ३२ ॥
tatkṣayeṇa vibhāratvaṃ bhuvo viṣṇuḥ kariṣyati ,
rāghavā'rjunadehena vṛhadgāṇḍīvadhanvanā 32
32. tat-kṣayeṇa vi-bhāra-tvam bhuvaḥ viṣṇuḥ kariṣyati
rāghava-arjuna-dehena bṛhat-gāṇḍīva-dhanvanā
32. viṣṇuḥ tat-kṣayeṇa bhuvaḥ vi-bhāra-tvam kariṣyati
bṛhat-gāṇḍīva-dhanvanā rāghava-arjuna-dehena
32. Through their destruction, Viṣṇu will free the earth from its burden, acting through the body of Rāghava-Arjuna, who wields the mighty Gāṇḍīva bow.
32. באמצעות השמדתם, הוי רָאגְהַוַה (רָאמָה), ישחרר האל וִישְׁנוּ את הארץ ממעמסה, בעזרת גופו של אַרְג'וּנָה האוחז בקשת גָאנְדִיוַה הכבירה.
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विष्णोरर्जुननामादौ प्राकृतं भावमास्थितः ।
हर्षामर्षान्वितो देहो नरधर्मा भविष्यति ॥ ३३ ॥
viṣṇorarjunanāmādau prākṛtaṃ bhāvamāsthitaḥ ,
harṣāmarṣānvito deho naradharmā bhaviṣyati 33
33. viṣṇoḥ arjuna-nāma ādau prākṛtam bhāvam āsthitaḥ
harṣa-amarṣa-anvitaḥ dehaḥ nara-dharmā bhaviṣyati
33. ādau viṣṇoḥ arjuna-nāma prākṛtam bhāvam āsthitaḥ
dehaḥ harṣa-amarṣa-anvitaḥ nara-dharmā bhaviṣyati
33. Viṣṇu, initially taking the name Arjuna, and having assumed a natural (prākṛtam) human disposition, will embody a physical form imbued with joy and anger, thereby manifesting human characteristics (dharma).
33. בתחילה יפעל גופו של וִישְׁנוּ, הנושא את השם אַרְג'וּנָה, מתוך טבע אנושי רגיל, מלא בשמחה ובכעס, ויהיה כפוף לחוקי בשר ודם.
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सेनाद्वयगतान्दृष्ट्वा स्वजनान्मरणोन्मुखान् ।
विषादमेष्यत्युद्योगं युद्धाय न करिष्यति ॥ ३४ ॥
senādvayagatāndṛṣṭvā svajanānmaraṇonmukhān ,
viṣādameṣyatyudyogaṃ yuddhāya na kariṣyati 34
34. senā-dvaya-gatān dṛṣṭvā sva-janān maraṇa-unmukhān
viṣādam eṣyati udyogam yuddhāya na kariṣyati
34. senā-dvaya-gatān maraṇa-unmukhān sva-janān dṛṣṭvā
viṣādam eṣyati yuddhāya udyogam na kariṣyati
34. Upon seeing his own kinsmen in both armies, facing death, he will experience despondency and will not make an effort for battle.
34. כאשר יראה את קרובי משפחתו בשני הצבאות עומדים מול המוות, ייתקף יאוש ועצב עמוק ולא ירצה לפעול למען המלחמה.
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तमर्जुनाभिधं देहं प्राप्तकार्यैकसिद्धये ।
हरिर्बुद्धेन देहेन बोधयिष्यति राघव ॥ ३५ ॥
tamarjunābhidhaṃ dehaṃ prāptakāryaikasiddhaye ,
harirbuddhena dehena bodhayiṣyati rāghava 35
35. tam arjunābhidham deham prāptakāryaikasiddhaye
hariḥ buddhena dehena bodhayiṣyati rāghava
35. rāghava hariḥ buddhena dehena tam arjunābhidham
deham prāptakāryaikasiddhaye bodhayiṣyati
35. O Rāghava, Hari, through an enlightened form, will instruct that body named Arjuna for the accomplishment of the unique, destined task.
35. כדי להגשים את המשימה הנדרשת, הוי רָאגְהַוַה, יעורר ויורה הָרִי, מגופו המואר, את אותו גוף שנקרא אַרְג'וּנָה.
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न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः ।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ ३६ ॥
na jāyate mriyate vā kadācinnāyaṃ bhūtvā bhavitā vā na bhūyaḥ ,
ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre 36
36. na jāyate mriyate vā kadācit na
ayam bhūtvā bhavitā vā na bhūyaḥ
ajaḥ nityaḥ śāśvataḥ ayam
purāṇaḥ na hanyate hanyamāne śarīre
36. ayam kadācit na jāyate vā na mriyate.
ayam bhūtvā na bhavitā vā na bhūyaḥ.
ayam ajaḥ nityaḥ śāśvataḥ purāṇaḥ.
śarīre hanyamāne na hanyate
36. It is never born, nor does it ever die. It is not that, having once existed, it will then cease to be or come into being again. The (ātman) is unborn, eternal, everlasting, and ancient; it is not slain when the body is slain.
36. העצמי אינו נולד ואינו מת מעולם; הוא לא נצרך כדי לשוב ולהיות. הוא אינו נולד, נצחי, תמידי וקדמון; הוא אינו נהרג כאשר הגוף נהרג.
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य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम् ।
उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥ ३७ ॥
ya enaṃ vetti hantāraṃ yaścainaṃ manyate hatam ,
ubhau tau na vijānīto nāyaṃ hanti na hanyate 37
37. yaḥ enam vetti hantāram yaḥ ca enam manyate hatam
ubhau tau na vijānītaḥ na ayam hanti na hanyate
37. yaḥ enam hantāram vetti,
yaḥ ca enam hatam manyate,
tau ubhau na vijānītaḥ.
ayam na hanti na hanyate
37. Both he who believes this (ātman) to be a slayer and he who believes it to be slain do not understand. For this (ātman) neither slays nor is slain.
37. מי שחושב שהוא הקוטל, ומי שחושב שהוא הנטבח – שניהם אינם מבינים. העצמי אינו קוטל ואינו נקטל.
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अनन्तस्यैकरूपस्य सतः सूक्ष्मस्य खादपि ।
आत्मनः परमेशस्य किं कथं केन नश्यति ॥ ३८ ॥
anantasyaikarūpasya sataḥ sūkṣmasya khādapi ,
ātmanaḥ parameśasya kiṃ kathaṃ kena naśyati 38
38. anantasya ekarūpasya sataḥ sūkṣmasya khāt api
ātmanaḥ parameśasya kim katham kena naśyati
38. anantasya ekarūpasya sataḥ sūkṣmasya khāt api
ātmanaḥ parameśasya (idam) kim katham kena naśyati
38. Of that (ātman) which is infinite, of uniform nature, eternally existent, and more subtle even than space, which is the Supreme Lord (Parameśa), what, how, or by whom can it be destroyed?
38. עבור העצמי הפנימי, השליט העליון, האינסופי, האחד, הקיים והעדין מן החלל עצמו – מה יכול להיהרס, כיצד ומדי?
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अनन्तमव्यक्तमनादिमध्यमात्मानमालोकय संविदात्मन् ।
संविद्वपुः स्फारमलब्धदोषमजोऽसि नित्योऽसि निरामयोऽसि ॥ ३९ ॥
anantamavyaktamanādimadhyamātmānamālokaya saṃvidātman ,
saṃvidvapuḥ sphāramalabdhadoṣamajo'si nityo'si nirāmayo'si 39
39. anantam avyaktam anādimadhyam
ātmānam ālokaya saṃvidātman
saṃvidvapuḥ sphāram alabdadoṣam
ajaḥ asi nityaḥ asi nirāmayaḥ asi
39. saṃvidātman anantam avyaktam
anādimadhyam saṃvidvapuḥ sphāram alabdadoṣam
ātmānam ālokaya tvam ajaḥ asi
tvam nityaḥ asi tvam nirāmayaḥ asi
39. O Self (ātman) of pure consciousness! Behold that Self (ātman) which is infinite, unmanifest, without beginning or middle, whose very form is vast consciousness, and which is free from any blemish. You are unborn, You are eternal, and You are free from all suffering.
39. התבונן בעצמי הפנימי – אינסופי, בלתי נגלה, ללא ראשית וללא תוך. אתה עשוי מתודעה טהורה, נרחבת וללא דופי; אתה לא נולדת, אתה נצחי ואתה חופשי מכל פגע.
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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 (current chapter) 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