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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-97

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कुम्भ उवाच ।
हेम्न्यस्ति देशकालान्ते इत्थं जन्यजनिक्रमः ।
न किंचिज्जायते शान्तान्न किंचित्प्रविलीयते ॥ १ ॥
kumbha uvāca ,
hemnyasti deśakālānte itthaṃ janyajanikramaḥ ,
na kiṃcijjāyate śāntānna kiṃcitpravilīyate 1
1. kumbha uvāca hemni asti deśakālānte ittham janyajanikramaḥ
na kiñcit jāyate śāntāt na kiñcit pravilīyate
1. kumbha uvāca hemni deśakālānte ittham janyajanikramaḥ
asti śāntāt kiñcit na jāyate kiñcit na pravilīyate
1. Kumbha said: This sequence of creation and dissolution exists within the bounds of space and time, just as forms exist in gold (hemna). Yet, from the peaceful (śānta) ultimate reality, nothing is truly born, and nothing truly dissolves.
1. קוּמְבְּהָ אמר: כמו בזהב במרחב ובזמן, כך הוא רצף העילה והתוצאה. דבר אינו נולד מתוך השקט המוחלט, ודבר אינו מתפוגג לתוכו.
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स्वसत्तायां स्थितं ब्रह्म न बीजं न च कारणम् ।
शुद्धानुभवमात्रं तत्तस्मादन्यन्न विद्यते ॥ २ ॥
svasattāyāṃ sthitaṃ brahma na bījaṃ na ca kāraṇam ,
śuddhānubhavamātraṃ tattasmādanyanna vidyate 2
2. svasattāyām sthitam brahma na bījam na ca kāraṇam
śuddhānubhavamātram tat tasmāt anyat na vidyate
2. svasattāyām sthitam brahma bījam na ca kāraṇam na
tat śuddhānubhavamātram tasmāt anyat na vidyate
2. The supreme reality (brahman), existing in its own intrinsic nature, is neither a seed nor a cause. That (brahman) is solely pure experience (anubhava); nothing else exists apart from it.
2. הַבְּרַהְמָן שורר בקיומו שלו, אינו זרע ואינו סיבה. הוא ניסיון טהור בלבד, ואין דבר מלבד בעולם.
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किंचिज्जगदहंतादि तदेवानन्तमस्ति हि ।
शिखिध्वज उवाच ।
शिवे जगदहंतादि मुने नास्तीति वेद्म्यहम् ॥ ३ ॥
kiṃcijjagadahaṃtādi tadevānantamasti hi ,
śikhidhvaja uvāca ,
śive jagadahaṃtādi mune nāstīti vedmyaham 3
3. kiñcit jagat ahaṃtā ādi tat eva anantam asti hi śikhidhvaja
uvāca śive jagat ahaṃtā ādi mune na asti iti vedmi aham
3. hi kiñcit jagat ahaṃtā ādi tat
eva anantam asti śikhidhvaja
uvāca he śive he mune aham jagat
ahaṃtā ādi na asti iti vedmi
3. Kumbha [continued]: Indeed, even a little of this world, the sense of ego (ahaṅkāra), and so forth, is nothing but the infinite (ananta). Shikidhwaja said: O venerable one (śiva), O sage (muni), I know that this world, the sense of ego (ahaṅkāra), and so forth, do not truly exist.
3. כל מה שנראה כעולם או כחוויית אגו הוא רק האינסוף עצמו. שִׁיכִידְהְוַגָ'ה אמר: הוּ מוּנִי (פרוש קדוש), אני יודע שבמציאות המבורכת אין עולם ואין חוויית אגו.
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सर्गवेदनमाभाति कथमेतद्वदाशु मे ।
कुम्भ उवाच ।
विस्तारं तदनाद्यन्तं तत्संविदिव तिष्ठति ॥ ४ ॥
sargavedanamābhāti kathametadvadāśu me ,
kumbha uvāca ,
vistāraṃ tadanādyantaṃ tatsaṃvidiva tiṣṭhati 4
4. sargavedanam ābhāti katham etat vada āśu me kumbha
uvāca vistāram tat anādyantam tat saṃvit iva tiṣṭhati
4. sargavedanam katham ābhāti etat āśu me vada kumbha
uvāca tat anādyantam vistāram tat saṃvit iva tiṣṭhati
4. How then does the perception of creation (sarga) manifest? Please explain this to me quickly. Kumbha said: That boundless and eternal (anādi-ananta) expansion exists as if it were pure consciousness (saṃvit).
4. כיצד אם כן תפיסת הבריאה מופיעה ונראית? הגד לי זאת במהרה! קוּמְבְּהָ אמר: ההתפשטות הזו, שאין לה ראשית ואין לה סוף, קיימת כעין מודעות טהורה.
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तत्तद्भुवनमत्यच्छं तत्तन्मात्रं जगद्वपुः ।
न विज्ञानमयोऽर्थोऽस्ति न बाह्यो नापि शून्यता ॥ ५ ॥
tattadbhuvanamatyacchaṃ tattanmātraṃ jagadvapuḥ ,
na vijñānamayo'rtho'sti na bāhyo nāpi śūnyatā 5
5. tat tat bhuvanam atyaccham tat tat mātram jagat vapuḥ
na vijñānamayaḥ arthaḥ asti na bāhyaḥ na api śūnyatā
5. tat tat bhuvanam atyaccham,
tat tat mātram jagat vapuḥ asti,
vijñānamayaḥ arthaḥ na asti,
bāhyaḥ na,
api ca śūnyatā na
5. Each and every realm is exceedingly pure; each is merely the body of the universe. There is no object (artha) that consists solely of consciousness (vijñānamaya); nor is there anything external; nor is there emptiness.
5. כל עולם ועולם זך לחלוטין, וגוף היקום אינו אלא המציאות הזו עצמה. אין אובייקט של חשיבה, אין עולם חיצוני ואין גם שְׁוּנְיָתָא (ריקנות).
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वेदनामात्रसारत्वाद्यथा चित्सार उच्यते ।
द्रवत्वं सलिलस्येव चिदचित्त्वमकारणम् ॥ ६ ॥
vedanāmātrasāratvādyathā citsāra ucyate ,
dravatvaṃ salilasyeva cidacittvamakāraṇam 6
6. vedanāmātrasāratvāt yathā cit-sāraḥ ucyate
dravatvam salilasya iva cit-acittvam akāraṇam
6. vedanāmātrasāratvāt yathā cit-sāraḥ ucyate,
salilasya dravatvam iva,
cit-acittvam akāraṇam (asti)
6. Because its essential nature is merely sensation (vedanā), it is described as the essence of consciousness (cit-sāra). Similarly, being conscious or non-conscious is without cause, just as liquidity is an inherent property of water.
6. מכיוון שמהותה היא חוויית ההכרה בלבד, היא נקראת מהות התודעה הטהורה. כשם שהנזילות שייכת למים ללא סיבה חיצונית, כך הופעת התודעה והחומר היא ללא סיבה.
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स्वात्मनीशमनन्तं तद्यथास्थितमवस्थितम् ।
प्रतियोगिव्यवच्छेदाभावतः सत्त्वभावयोः ॥ ७ ॥
svātmanīśamanantaṃ tadyathāsthitamavasthitam ,
pratiyogivyavacchedābhāvataḥ sattvabhāvayoḥ 7
7. sva ātmani īśam anantam tat yathāsthitam avasthitam
pratiyogivyavacchedābhāvataḥ sattvabhāvayoḥ
7. tat anantam īśam sva ātmani yathāsthitam avasthitam (asti),
pratiyogivyavacchedābhāvataḥ sattvabhāvayoḥ
7. That infinite (anantam) Lord (īśam) is established within its own Self (ātman) as it truly is, owing to the absence of distinction between opposing qualities, namely existence and existence-in-relation.
7. האל האינסופי שוכן כפי שהוא בעצמי הפנימי שלו, מכיוון שאין ניגוד או נתק בין קיום לאי-קיום.
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असत्त्वात्तेन परमे स्वच्छभावव्यवस्थता ।
यदि कारणतापत्तियोग्यं शान्तं पदं भवेत् ॥ ८ ॥
asattvāttena parame svacchabhāvavyavasthatā ,
yadi kāraṇatāpattiyogyaṃ śāntaṃ padaṃ bhavet 8
8. asattvāt tena parame svacchabhāvavyavasthatā
yadi kāraṇatāpattiyogyam śāntam padam bhavet
8. asattvāt tena,
parame svacchabhāvavyavasthatā (asti).
yadi śāntam padam kāraṇatāpattiyogyam bhavet
8. Because of non-existence (of phenomenal reality), a state of pure clarity is consequently established in the Supreme (parame). If this tranquil state were capable of becoming a cause, it would indeed be a peaceful abode (padam).
8. בגלל היעדר אי-הקיום, שורר במציאות העליונה מצב של טוהר מוחלט. אם המצב השקט והשלו היה יכול להפוך לסיבה...
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अनिङ्गितमनाभासमप्रतर्क्यं कथं भवेत् ।
अतो न कारणं नैव बीजं ब्रह्म कदाचन ॥ ९ ॥
aniṅgitamanābhāsamapratarkyaṃ kathaṃ bhavet ,
ato na kāraṇaṃ naiva bījaṃ brahma kadācana 9
9. aniṅgitam anābhāsam apratarkyam katham bhavet
ataḥ na kāraṇam na eva bījam brahma kadācana
9. aniṅgitam anābhāsam apratarkyam katham bhavet
ataḥ brahma kadācana na kāraṇam na eva bījam
9. How could something be unmoving, without manifestation, and beyond comprehension? Therefore, the ultimate reality (brahman) is certainly never a cause (kāraṇa) nor a seed (bīja) for anything.
9. ...איך הוא היה יכול להיות ללא תנועה, ללא בבואה ומעבר לכל היגיון? לכן הַבְּרַהְמָן אינו סיבה ואינו זרע לעולם.
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कार्यस्य कस्यचिन्नाम तेन सर्गो न विद्यते ।
न चान्यथोपपत्तिर्हि सर्गस्यास्योपपद्यते ॥ १० ॥
kāryasya kasyacinnāma tena sargo na vidyate ,
na cānyathopapattirhi sargasyāsyopapadyate 10
10. kāryasya kasyacit nāma tena sargaḥ na vidyate na
ca anyathā upapattiḥ hi sargasya asya upapadyate
10. tena kāryasya kasyacit nāma sargaḥ na vidyate ca
anyathā asya sargasya upapattiḥ hi na upapadyate
10. Indeed, there is no creation (sarga) or production of any effect (kārya) by that (ultimate reality). And truly, no other explanation or possibility for this creation (sarga) exists.
10. משום כך אין כלל בריאה שניתן לקרוא לה תוצאה או תוצר, וקיומה של בריאה זו אינו יכול להתברר בשום דרך אחרת.
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चिन्मात्रकादृते तस्माज्जडसर्गो न विद्यते ।
यदिदं दृश्यते किंचित्तच्चिद्धनमिवोत्थितम् ॥ ११ ॥
cinmātrakādṛte tasmājjaḍasargo na vidyate ,
yadidaṃ dṛśyate kiṃcittacciddhanamivotthitam 11
11. citmātrakāt ṛte tasmāt jaḍasargaḥ na vidyate yat
idam dṛśyate kiñcit tat citghanam iva utthitam
11. tasmāt citmātrakāt ṛte jaḍasargaḥ na vidyate yat
idam kiñcit dṛśyate tat citghanam iva utthitam
11. Therefore, no inert creation (jaḍasarga) exists apart from pure consciousness (cinmātra). Whatever little is seen here, that has arisen as if from solidified consciousness (citghana).
11. לפיכך, מלבד תודעה טהורה בלבד, אין בריאה חומרית או דוממת. כל מה שנראה כאן נגלה כהתעבות של תודעה טהורה.
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अहंभावजगच्छब्दशब्दार्थरसरञ्जनम् ।
कार्यं न कारणाभावात्पदार्थे तूपपद्यते ॥ १२ ॥
ahaṃbhāvajagacchabdaśabdārtharasarañjanam ,
kāryaṃ na kāraṇābhāvātpadārthe tūpapadyate 12
12. ahaṃbhāvajagacchabdaśabdārtharasarañjanam
kāryam na kāraṇābhāvāt padārthe tu upapadyate
12. ahaṃbhāvajagacchabdaśabdārtharasarañjanam
kāryam tu kāraṇābhāvāt padārthe na upapadyate
12. An effect (kārya) which colors the essence and meaning of terms like "ego-sense (ahaṃbhāva)" and "world (jagat)" does not actually occur in objective reality, due to the absence of a cause (kāraṇa).
12. חוויית האגו, המילה עולם, וההנאה מפירושי המילים — כל אלה אינם תוצאה ממשית בשל היעדר סיבה, אף על פי שהם נראים כקיימים בעולם האובייקטים.
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द्वित्वैक्याद्यात्मकं व्योमपुष्पवत्स्वानुभूतितः ।
वस्तु नाशैकनिष्ठत्वान्न वा ज्ञमुपपद्यते ॥ १३ ॥
dvitvaikyādyātmakaṃ vyomapuṣpavatsvānubhūtitaḥ ,
vastu nāśaikaniṣṭhatvānna vā jñamupapadyate 13
13. dvitvaikādyātmakaṃ vyomapuṣpavat svānubhūtitaḥ
vastu nāśaikaniṣṭhatvāt na vā jñam upapadyate
13. vastu dvitvaikādyātmakaṃ svānubhūtitaḥ vyomapuṣpavat
nāśaikaniṣṭhatvāt jñam na vā upapadyate
13. That which is characterized by duality, unity, and similar distinctions - such an object (vastu) - is, from the perspective of direct experience (svānubhūti), like a sky-flower (i.e., non-existent). Since its sole nature is to be subject to destruction, it cannot truly be an object of knowledge.
13. דואליות, אחדות וכדומה הן כמו פרח בשמיים. מתוך החוויה האישית, חכם אינו יכול לראות בדבר שתכליתו הבלעדית היא כליון כדבר קיים.
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उपलम्भकरो नाशो जन्मनस्तस्य वा कुतः ।
अथ चैनं सदा सन्तं नित्यं नष्टं च वेत्सि वा ॥ १४ ॥
upalambhakaro nāśo janmanastasya vā kutaḥ ,
atha cainaṃ sadā santaṃ nityaṃ naṣṭaṃ ca vetsi vā 14
14. upalambhakaḥ nāśaḥ janmanaḥ tasya vā kutaḥ atha
ca enam sadā santam nityaṃ naṣṭam ca vetsi vā
14. nāśaḥ upalambhakaḥ tasya janmanaḥ kutaḥ vā atha
ca enam sadā santam ca nityaṃ naṣṭam vā vetsi
14. How can destruction (nāśa) be the cause of perception, or from where would such a destruction itself originate? Or, do you indeed perceive this (object) as perpetually existing and yet eternally destroyed?
14. כיצד תיתכן לידה או כליון למה שנתפס בהכרה? ואם אתה מכיר זאת כקיים תמיד וככלה תמיד...
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पदार्थौघं तदेवेत्थमेकरूपेऽपि किं व्यथा ।
उपलम्भस्तु यश्चायमेषा चित्तचमत्कृतिः ॥ १५ ॥
padārthaughaṃ tadevetthamekarūpe'pi kiṃ vyathā ,
upalambhastu yaścāyameṣā cittacamatkṛtiḥ 15
15. padārthaugham tat eva ittham ekarūpe api kim vyathā
upalambhaḥ tu yaḥ ca ayam eṣā cittacamatkṛtiḥ
15. padārthaugham tat ittham ekarūpe eva api kim vyathā
tu yaḥ ca ayam upalambhaḥ eṣā cittacamatkṛtiḥ
15. If the multitude of objects (padārthaugha) is truly of a single form (ekarūpa), then what is the point of distress (vyathā)? But this perception (upalambha) that arises is merely a wonder of the mind.
15. ...לגבי שטף העצמים הללו, שאינם אלא בעלי טבע אחד, מדוע להצטער? הרי התפיסה המופיעה כאן אינה אלא שעשוע של החשיבה.
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चित्तत्त्वमात्रसत्तास्ति द्वित्वमैक्यं च नास्त्यलम् ।
अतः पदार्थसत्ताया अभावे सति भूपते ॥ १६ ॥
cittattvamātrasattāsti dvitvamaikyaṃ ca nāstyalam ,
ataḥ padārthasattāyā abhāve sati bhūpate 16
16. cittattvamātrasattā asti dvitvam aikyam ca na asti
alam ataḥ padārthasattāyāḥ abhāve sati bhūpate
16. cittattvamātrasattā asti dvitvam ca aikyam ca alam
na asti ataḥ bhūpate padārthasattāyāḥ abhāve sati
16. Only the mere existence of the principle of consciousness (cittatattva) truly exists; duality and unity do not exist at all. Therefore, O king, in the absence of the existence of (external) objects...
16. רק המציאות של התודעה הטהורה קיימת, ואין באמת כפילות או אחדות. לכן, הו מלך, כאשר אין קיום ממשי לחפצים...
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असंभवाद्भावनस्य नाहंताभावनास्ति ते ।
अहंभावासंभवतश्चित्तमन्यत्किमुच्यते ॥ १७ ॥
asaṃbhavādbhāvanasya nāhaṃtābhāvanāsti te ,
ahaṃbhāvāsaṃbhavataścittamanyatkimucyate 17
17. asaṃbhavāt bhāvanasya na ahaṃtā bhāvanā asti te
ahaṃbhāvāsaṃbhavataḥ cittam anyat kim ucyate
17. na te bhāvanasya asaṃbhavāt ahaṃtā bhāvanā asti
ca ahaṃbhāvāsaṃbhavataḥ anyat cittam kim ucyate
17. Since there is no possibility of you having a conception of 'I-ness' (ahaṃtā), and because the very notion of 'I' (ahaṃbhāva) is impossible, what then is called the mind (citta)?
17. מאחר שפיתוח תפיסה אינו אפשרי, אין בך מחשבה של אגו. וכאשר תחושת האגו אינה תיתכן, מה עוד ניתן לקרוא בשם חשיבה?
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इति चित्तमहंरूपं नास्त्यतो न च भिन्नता ।
निर्वासनः शान्तमना मौनी परनभोमयः ॥ १८ ॥
iti cittamahaṃrūpaṃ nāstyato na ca bhinnatā ,
nirvāsanaḥ śāntamanā maunī paranabhomayaḥ 18
18. iti cittam ahaṃrūpam na asti ataḥ na ca bhinnatā
nirvāsanaḥ śāntamanāḥ maunī paranabhomayaḥ
18. iti cittam ahaṃrūpam na asti ataḥ ca bhinnatā
na nirvāsanaḥ śāntamanāḥ maunī paranabhomayaḥ
18. Thus, the mind (citta), which is essentially the form of 'I' (ahaṃrūpam), does not exist. Therefore, there is no distinction. (Such a person becomes) free from latent impressions (nirvāsana), serene of mind (śāntamanas), a silent sage (maunī), and pervaded by the supreme space.
18. כך החשיבה שצורתה אני אינה קיימת, ולכן אין גם נפרדות. נקי מרשמים קודמים, כשרוחו שקטה, בדממה, מלא במרחב העליון...
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सदेहो वा विदेहो वा भावस्थोऽप्यचलोपमः ।
संबन्धाच्छुद्धचिद्दृष्टेः पदार्थाभावसिद्धितः ॥ १९ ॥
sadeho vā videho vā bhāvastho'pyacalopamaḥ ,
saṃbandhācchuddhaciddṛṣṭeḥ padārthābhāvasiddhitaḥ 19
19. sadehaḥ vā videhaḥ vā bhāvasthaḥ api acalopamaḥ
saṃbandhāt śuddhaciddṛṣṭeḥ padārthābhāvasiddhitaḥ
19. sadehaḥ vā videhaḥ vā api bhāvasthaḥ acalopamaḥ (bhavati)
śuddhaciddṛṣṭeḥ saṃbandhāt ca padārthābhāvasiddhitaḥ (bhavati)
19. Whether embodied (sadeha) or disembodied (videha), or even abiding in various states of existence (bhāvastha), such a one is like an unmoving mountain (acalopama). This is due to the connection (saṃbandha) with the vision of pure consciousness (śuddhaciddṛṣṭi), and from the realization (siddhi) of the non-existence of objects (padārthābhāva).
19. בין אם בגוף ובין אם ללא גוף, אף שהוא נמצא בעולם התופעות, הוא איתן כמו הר, מתוך חיבור לראיית התודעה הטהורה ומתוך הפנמת היעדר קיומם של חפצים.
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भावनाभावतश्चित्ते नास्त्येवाहमिति स्वयम् ।
एवं ब्रह्मेति वेदार्थभावनादनुभूतितः ।
चेतितार्थैकसत्यत्वाच्चिन्ता नाम क्व विद्यते ॥ २० ॥
bhāvanābhāvataścitte nāstyevāhamiti svayam ,
evaṃ brahmeti vedārthabhāvanādanubhūtitaḥ ,
cetitārthaikasatyatvāccintā nāma kva vidyate 20
20. bhāvanābhāvataḥ citte na asti eva
aham iti svayam evam brahma iti
vedārthabhāvanāt anubhūtitaḥ
cetitārthaikasatyatvāt cintā nāma kva vidyate
20. bhāvanābhāvataḥ citte aham iti eva
svayam na asti evam brahma iti
vedārthabhāvanāt anubhūtitaḥ
cetitārthaikasatyatvāt cintā nāma kva vidyate
20. Since there is no conception (bhāvanā) of 'I' (aham) in the mind (citta), indeed, this 'I' itself does not exist. Thus, through the contemplation (bhāvanā) of the Vedic meaning 'this is Brahman' (brahma), and from the direct experience (anubhūti) that the cognized object is the sole reality (cetitārthaikasatyatva), where then can thought (cintā) truly be found?
20. בהיעדר פיתוח תפיסתי, הרעיון אני אינו קיים כלל. כך, מתוך חוויה והתבוננות במשמעות ה-וֶדָה כ-בְּרַהְמָן, ומאחר שרק המציאות הטהורה היא האמת היחידה, היכן תיתכן דאגה כלשהי?
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तेनासि निर्मलमकारणमादिमुक्तं तद्ब्रह्म शाश्वतमशेषमनेकमेकम् ।
शून्यं निरामयमसत्सदनादिमध्यं सर्वं जगच्चिदपि ब्रह्म यथास्थितं तत् ॥ २१ ॥
tenāsi nirmalamakāraṇamādimuktaṃ tadbrahma śāśvatamaśeṣamanekamekam ,
śūnyaṃ nirāmayamasatsadanādimadhyaṃ sarvaṃ jagaccidapi brahma yathāsthitaṃ tat 21
21. tena asi nirmalam akāraṇam ādimuktam tat
brahma śāśvatam aśeṣam anekam ekam
śūnyam nirāmayam asatsadanādimadhyam sarvam
jagat cit api brahma yathāsthitam tat
21. asi tena nirmalam akāraṇam ādimuktam tat
śāśvatam aśeṣam anekam ekam śūnyam
nirāmayam asatsadanādimadhyam brahma sarvam
jagat cit api tat brahma yathāsthitam
21. Therefore, you are that pure, uncaused, primordially liberated Brahman (brahman) which is eternal, complete, manifold yet one, void, free from affliction, beyond both existence and non-existence, and without beginning or middle. The entire world (jagat), even in its aspect as consciousness, is verily that Brahman as it inherently exists.
21. לפיכך אתה טהור, ללא סיבה, חופשי מאז ומתמיד; אתה הַבְּרַהְמָן הנצחי, השלם, האחד שהוא רב-גוני, הריק, הנקי מכל מום, שאינו קיים ואינו לא-קיים, ללא ראשית וללא תוך. היקום כולו, אף התודעה עצמה, אינו אלא הַבְּרַהְמָן כפי שהוא.
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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 (current chapter) 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