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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-15

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भुशुण्ड उवाच ।
यत्राहंत्वं जगत्तत्र पूर्वमागत्य तिष्ठति ।
पराण्वन्तरपीन्द्रस्य त्रसरेणूदरे यथा ॥ १ ॥
bhuśuṇḍa uvāca ,
yatrāhaṃtvaṃ jagattatra pūrvamāgatya tiṣṭhati ,
parāṇvantarapīndrasya trasareṇūdare yathā 1
1. bhuśuṇḍaḥ uvāca yatra ahaṁtvam jagat tatra pūrvam āgatya
tiṣṭhati para aṇu antar api indrasya trasareṇu udare yathā
1. bhuśuṇḍaḥ uvāca yatra ahaṁtvam tatra jagat pūrvam āgatya
tiṣṭhati yathā trasareṇu udare para aṇu antar api indrasya
1. Bhuśuṇḍa said: Wherever 'I'-ness (ahaṅkāra) is present, the world (jagat) first manifests there. This is just as another atom (aṇu), even belonging to an Indra, exists within a tiny, moving dust-mote (trasareṇu).
1. בְּהוּשׁוּנְדַה אמר: בכל מקום שבו קיימת תחושת האני, היקום כבר נוצר ושוכן שם מראש, אפילו בתוך חלקיק זעיר, ממש כפי שקרה בתוך חלקיק האבק של אִינְדְרַה.
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भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।
अहंभावोऽभिमन्तात्मा मूलमाद्यमुदाहृतम् ॥ २ ॥
bhramasya jāgatasyāsya jātasyākāśavarṇavat ,
ahaṃbhāvo'bhimantātmā mūlamādyamudāhṛtam 2
2. bhramasya jāgatasya asya jātasya ākāśavarṇavat
ahaṁbhāvaḥ abhimantā ātmā mūlam ādyam udāhṛtam
2. asya jāgatasya bhramasya ākāśavarṇavat jātasya
ahaṁbhāvaḥ abhimantā ātmā ādyam mūlam udāhṛtam
2. Of this worldly delusion (bhrama), which has arisen like the color of space (vyoma), the 'I'-sense (ahaṅkāra) – the conceiving self (ātman) – is declared to be the primary root.
2. לתעתוע קיומי זה של היקום, שנוצר כמו צבע הכחול של השמיים, תחושת האגו התופסת את עצמה היא השורש הראשוני.
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वासनारससंसिक्तादहंबीजकणादयम् ।
ब्रह्माद्रौ व्योमविपिने जायते त्रिजगद्द्रुमः ॥ ३ ॥
vāsanārasasaṃsiktādahaṃbījakaṇādayam ,
brahmādrau vyomavipine jāyate trijagaddrumaḥ 3
3. vāsanārasasaṃsiktāt ahaṁbījakṇāt ayam
brahmādrau vyomavipine jāyate trijagaddrumaḥ
3. ayam trijagaddrumaḥ vāsanārasasaṃsiktāt
ahaṁbījakṇāt brahmādrau vyomavipine jāyate
3. From this seed-grain of 'I' (ahaṅkāra), moistened by the essence (rasa) of latent tendencies (vāsanā), the tree of the three worlds (trijagadrumaḥ) arises in the forest of space (vyoma) upon the mountain of Brahman.
3. מתוך גרעין ה'אני' הרווי בתשוקות וברשמים (וָאסָנָא), צומח עץ שלושת העולמות בתוך יער החלל שעל הר בְּרַהְמַן.
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तारकापुष्पनिकरो विलीनाचलपल्लवः ।
सरित्सारशिरापूरो वासनासारतत्फलः ॥ ४ ॥
tārakāpuṣpanikaro vilīnācalapallavaḥ ,
saritsāraśirāpūro vāsanāsāratatphalaḥ 4
4. tārakāpuṣpanikaraḥ vilīnācalapallavaḥ
saritsāraśirāpūraḥ vāsanāsāratatphalaḥ
4. tārakāpuṣpanikaraḥ vilīnācalapallavaḥ
saritsāraśirāpūraḥ vāsanāsāratatphalaḥ
4. It is a multitude of star-like flowers, with mountains and sprouts appearing dissolved within it. It is a flood of the essence and channels of rivers, whose ultimate fruit is the essence of latent impressions (vāsanā).
4. פרחיו הם צבאי הכוכבים, עלעליו הם ההרים השקועים, עורקיו המלאים נוזל הם הנהרות, ופריו המרכזי הוא תמצית הרשמים והתשוקות.
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अहंत्वसलिलस्येदं जगत्स्पन्द उदाहृतः ।
चिञ्चमत्करणस्वादुर्वासनाविसरद्रवः ॥ ५ ॥
ahaṃtvasalilasyedaṃ jagatspanda udāhṛtaḥ ,
ciñcamatkaraṇasvādurvāsanāvisaradravaḥ 5
5. ahaṃtvasalilasya idam jagatspandaḥ udāhṛtaḥ
ciñcamatkaraṇasvāduḥ vāsanāvisarandravaḥ
5. idam jagat ahaṃtvasalilasya spandaḥ udāhṛtaḥ
ciñcamatkaraṇasvāduḥ vāsanāvisarandravaḥ
5. This world (jagat) is declared to be the vibration of the water of ego (ahaṅkāra). It is sweet due to the wonderful action of consciousness (cit), a fluid arising from the diffusion of latent impressions (vāsanā).
5. הרטט הזה של היקום מתואר כזרימת מי תחושת האני, הטעימה בשל פלא התודעה והזורמת מתוך התפשטות הרשמים והתשוקות.
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तारकासीकरासारो नभोनन्तनिखातवान् ।
भावाभावमहावर्तो नानागिरितरङ्गकः ॥ ६ ॥
tārakāsīkarāsāro nabhonantanikhātavān ,
bhāvābhāvamahāvarto nānāgiritaraṅgakaḥ 6
6. tārakāsīkarāsāraḥ nabhonantakhātavān
bhāvābhāvamahāvartaḥ nānāgiritaraṅgakaḥ
6. tārakāsīkarāsāraḥ nabhonantakhātavān
bhāvābhāvamahāvartaḥ nānāgiritaraṅgakaḥ
6. It is a torrent of star-like spray, having been dug into the infinite sky. It is a great whirlpool of existence and non-existence, characterized by various mountain-like waves.
6. היא ממטירה רסיסי כוכבים, זורמת בחפירת החלל האינסופי, ליבתה היא מערבולת אדירה של קיום והיעדר קיום, וגליה הם ההרים השונים.
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त्रिलोकीविलिखल्लेखो विलोलालोकफेनिलः ।
ब्रह्माण्डबुद्बुदोद्भेदः कवाटापीडपीवरः ॥ ७ ॥
trilokīvilikhallekho vilolālokaphenilaḥ ,
brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ 7
7. trilokīvilikhallekhaḥ vilolālokaphenilaḥ
brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ
7. trilokīvilikhallekhaḥ vilolālokaphenilaḥ
brahmāṇḍabudbudodbhedaḥ kavāṭāpīḍapīvaraḥ
7. It is a line that scratches across the three worlds, frothy with flickering perceptions. It is the bursting forth of cosmic egg-like bubbles, made massive by the pressure of its doors.
7. זהו נהר המתווה את קווי שלושת העולמות, קצפו הוא האור המרצד, בועותיו הן ביצי-קוסמוס המתפקעות, והוא עז ואדיר.
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भूपीठदृढडिण्डीरपिण्डश्चिद्धनमद्गुमान् ।
चित्राजवं जवीभावमज्जनोन्मज्जनात्मकः ॥ ८ ॥
bhūpīṭhadṛḍhaḍiṇḍīrapiṇḍaściddhanamadgumān ,
citrājavaṃ javībhāvamajjanonmajjanātmakaḥ 8
8. bhūpīṭhadṛḍhadiṇḍīrapiṇḍaḥ cit-ghanamadgumān
citrājāvam javībhāvamajjanoñmajanātmakaḥ
8. bhūpīṭhadṛḍhadiṇḍīrapiṇḍaḥ cit-ghanamadgumān
citrājāvam javībhāvamajjanoñmajanātmakaḥ
8. It is like a firm lump of foam on the earth's surface; it is a dense consciousness (cit-ghana) teeming with individual souls (madguman); it possesses a variegated swiftness, and is characterized by rapid submerging and emerging.
8. משטח כדור הארץ הוא גוש קצף מוצק בנהר זה, התודעה הדחוסה היא הצוללן שבו, וטבעו הוא שקיעה וענייה מתמדת במערבולת השינויים.
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जरामरणमोहादिवीचीचयचमत्कृतिः ।
उत्पन्नध्वंसिदेहादिबिन्दुवृन्दैकबन्धुरः ॥ ९ ॥
jarāmaraṇamohādivīcīcayacamatkṛtiḥ ,
utpannadhvaṃsidehādibinduvṛndaikabandhuraḥ 9
9. jarāmaraṇamohādivīcīcayacamatkṛtiḥ
utpannadhvaṃsidehādivinduvṛndaika-bandhuraḥ
9. jarāmaraṇamohādivīcīcayacamatkṛtiḥ
utpannadhvaṃsidehādivinduvṛndaika-bandhuraḥ
9. It is a fascinating display of masses of waves like old age, death, and delusion (moha); it is intimately connected with the multitudes of drops, such as bodies, that arise and perish.
9. פלא נהר זה כולל גלים של זקנה, מוות ואשליה; הוא מעוטר בטיפות רבות שהן הגופים הנוצרים ונכחדים.
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अहंत्वपवनस्पन्दो जगदित्यवगम्यताम् ।
अहंत्वपद्मसौगन्ध्यं जगदित्यवबुध्यताम् ॥ १० ॥
ahaṃtvapavanaspando jagadityavagamyatām ,
ahaṃtvapadmasaugandhyaṃ jagadityavabudhyatām 10
10. ahaṃtva-pavana-spandaḥ jagat iti avagamyatām
ahaṃtva-padma-saugandhyam jagat iti avabudhyatām
10. ahaṃtva-pavana-spandaḥ jagat iti avagamyatām
ahaṃtva-padma-saugandhyam jagat iti avabudhyatām
10. Let the world (jagat) be understood as the vibration of the wind of egoity (ahaṃtva). Let the world (jagat) be comprehended as the fragrance of the lotus of egoity (ahaṃtva).
10. דע כי היקום הוא הרטט של רוח תחושת ה'אני'; הלבן כי היקום הוא הניחוח של לוטוס תחושת ה'אני'.
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नाहंत्वजगती भिन्ने पवनस्पन्दवत्सदा ।
पयो द्रवत्वमिव च वह्निरौष्ण्यमिवापि च ॥ ११ ॥
nāhaṃtvajagatī bhinne pavanaspandavatsadā ,
payo dravatvamiva ca vahnirauṣṇyamivāpi ca 11
11. na ahaṃtva-jagatī bhinne pavana-spanda-vat sadā
payaḥ dravatvam iva ca vahniḥ auṣṇyam iva api ca
11. na ahaṃtva-jagatī bhinne pavana-spanda-vat sadā
payaḥ dravatvam iva ca vahniḥ auṣṇyam iva api ca
11. Egoity (ahaṃtva) and the world (jagat) are not separate, but are always like the wind and its vibration; and like water and its liquidity; and also like fire and its heat.
11. תחושת ה'אני' והיקום אינם שונים זה מזה, בדיוק כמו הרוח והרטט שלה, כמו המים ונזילותם, וכמו האש וחומן.
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जगदस्त्यहमर्थेऽन्तरहमस्ति जगद्धृदि ।
अन्योन्यभाविनी त्वेते आधाराधेयवत्स्थिते ॥ १२ ॥
jagadastyahamarthe'ntarahamasti jagaddhṛdi ,
anyonyabhāvinī tvete ādhārādheyavatsthite 12
12. jagat asti aham arthe antar aham asti jagat hṛdi
anyonyabhāvinī tu ete ādhārādheyavat sthite
12. jagat aham-arthe antar asti aham jagat-hṛdi asti
tu ete anyonyabhāvinī ādhārādheyavat sthite
12. The world resides within the concept of 'I', and the 'I' resides within the core of the world. These two are mutually interdependent, existing like a container and its contents.
12. היקום קיים בתוך משמעות ה'אני', וה'אני' קיים בלב היקום; השניים הללו מזינים זה את זה וקיימים כמו מצע ומה שנשען עליו.
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जगद्बीजमहंत्वं यो मार्ष्टि वोधादवेदनात् ।
अलं चित्रं जलेनेव तेन धौतं जगन्मलम् ॥ १३ ॥
jagadbījamahaṃtvaṃ yo mārṣṭi vodhādavedanāt ,
alaṃ citraṃ jaleneva tena dhautaṃ jaganmalam 13
13. jagat bījam ahaṃtvam yaḥ mārṣṭi bodhāt avedanāt
alam citram jalena iva tena dhautam jagat malam
13. yaḥ jagat-bījam ahaṃtvam bodhāt avedanāt mārṣṭi
tena jagat-malam dhautam alam citram jalena iva
13. He who purifies the ego (ahaṅkāra), which is the seed of the entire world, through understanding (bodha) and freedom from ignorance - by him, the impurity of the world is wondrously washed away, just as dirt is cleansed with water.
13. מי שמוחה את תחושת ה'אני', שהיא זרע היקום, באמצעות הבנה ואי-תפיסת נפרדות, מוחק את זיהום היקום כפי שמים שוטפים ציור.
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अर्हत्वं नाम तत्किंचिद्विद्याधर न विद्यते ।
अकारणमवस्तुत्वाच्छशशृङ्गमिवोदितम् ॥ १४ ॥
arhatvaṃ nāma tatkiṃcidvidyādhara na vidyate ,
akāraṇamavastutvācchaśaśṛṅgamivoditam 14
14. ahaṃtvam nāma tat kiñcit vidyādhara na vidyate
akāraṇam avastutvāt śaśa śṛṅgam iva uditam
14. vidyādhara tat kiñcit nāma ahaṃtvam na vidyate
akāraṇam avastutvāt śaśa-śṛṅgam iva uditam
14. O Vidyādhara, that which is termed ego (ahaṅkāra) does not truly exist. Because it is without cause and lacks reality, it is like the appearance of a rabbit's horn.
14. הוי וִידְיָאדְהָרָה, מה שנראה כ'תחושת האני' אינו קיים כלל; בהיותו חסר סיבה וחסר ממשות, הוא משול לקורן של ארנב.
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ब्रह्मण्यतिततेऽनन्ते संकल्पोल्लेखवर्जिते ।
अहंत्वकारणाभावान्न कदाचन सन्मयम् ॥ १५ ॥
brahmaṇyatitate'nante saṃkalpollekhavarjite ,
ahaṃtvakāraṇābhāvānna kadācana sanmayam 15
15. brahmaṇi atitate anante saṅkalpa ullekha varjite
ahaṃtva kāraṇa abhāvāt na kadācana sat mayam
15. atitate anante saṅkalpa-ullekha-varjite brahmaṇi
ahaṃtva-kāraṇa-abhāvāt na kadācana sat-mayam
15. In the supremely vast and infinite ultimate reality (brahman), which is free from any mental constructs or imaginings, the ego (ahaṅkāra) can never be truly existent, because its cause is absent.
15. בתוך בְּרַהְמַן הרחב מכל, האינסופי, הנקי מכל מחשבה או דימוי, בהיעדר סיבה לתחושת ה'אני', תחושת האני אינה קיימת באמת מעולם.
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अवस्तुन्येति सर्गादौ न संभवति कारणम् ।
अतोऽहंत्वादि नास्त्वेववन्ध्यासुत इव क्वचित् ॥ १६ ॥
avastunyeti sargādau na saṃbhavati kāraṇam ,
ato'haṃtvādi nāstvevavandhyāsuta iva kvacit 16
16. avastuni eti sargādau na sambhavati kāraṇam ataḥ
ahaṃtvādi na asti eva vandhyāsuta iva kvacit
16. sargādau avastuni kāraṇam na sambhavati ataḥ
ahaṃtvādi vandhyāsuta iva kvacit eva na asti
16. A cause cannot exist in what is non-existent (or unreal) at the beginning of creation. Therefore, the sense of ego (ahaṃtva) and similar concepts certainly do not exist anywhere, much like a barren woman's son.
16. במה שאינו ממשי בראשית הבריאה, לא ייתכן קיומה של סיבה. לכן תחושת ה'אני' וכיוצא בה אינן קיימות כלל, כמו בנה של אישה עקרה.
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तदभावाज्जगन्नास्ति चित्त्वं जगदभावतः ।
शिष्टं निर्वाणमेवातः शान्तमास्स्व यथासुखम् ॥ १७ ॥
tadabhāvājjagannāsti cittvaṃ jagadabhāvataḥ ,
śiṣṭaṃ nirvāṇamevātaḥ śāntamāssva yathāsukham 17
17. tat abhāvāt jagat na asti cittvam jagat abhāvataḥ
śiṣṭam nirvāṇam eva ataḥ śāntam āssva yathāsukham
17. tat abhāvāt jagat na asti jagat abhāvataḥ cittvam
śiṣṭam nirvāṇam eva ataḥ śāntam yathāsukham āssva
17. Because of the non-existence of that (cause or ego-sense), the world does not exist. And because the world does not exist, consciousness (cittva) also does not exist in relation to it. Therefore, what remains is indeed ultimate liberation (nirvāṇa). Be peaceful and dwell in supreme comfort.
17. בהיעדרה של תחושת ה'אני', היקום אינו קיים. כשהיקום אינו קיים, נותרת רק התודעה הטהורה. לפיכך נותר רק נִרְוָאָנָה; עטה שלווה ושכן בנחת.
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अभावादुपपत्तिस्थादेवं जगदहंत्वयोः ।
रूपालोकमनस्काराः शान्तास्तव न चेतरत् ॥ १८ ॥
abhāvādupapattisthādevaṃ jagadahaṃtvayoḥ ,
rūpālokamanaskārāḥ śāntāstava na cetarat 18
18. abhāvāt upapattisthāt evam jagat ahaṃtvayoḥ
rūpa āloka manaskārāḥ śāntāḥ tava na ca itarat
18. evam jagat ahaṃtvayoḥ upapattisthāt abhāvāt
tava rūpa āloka manaskārāḥ śāntāḥ ca itarat na
18. In this way, because the world and the ego-sense (ahaṃtva) are logically established as non-existent, your forms, perceptions, and mental impressions (manaskāra) have become peaceful, and nothing else (remains).
18. מתוך הוכחת היעדרם של היקום ותחושת ה'אני', הצורות, האור ופעילות החשיבה נרגעו בך כליל, ולא שום דבר אחר.
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यन्नास्ति तत्तु नास्त्येव शेषं शान्तमसि धुवम् ।
संप्रबुद्धोऽसि मा भूयो निर्मलां भ्रान्तिमाहर ॥ १९ ॥
yannāsti tattu nāstyeva śeṣaṃ śāntamasi dhuvam ,
saṃprabuddho'si mā bhūyo nirmalāṃ bhrāntimāhara 19
19. yat na asti tat tu na asti eva śeṣam śāntam asi dhruvam
samprabuddhaḥ asi mā bhūyaḥ nirmalām bhrāntim āhara
19. yat na asti tat tu na asti eva śeṣam śāntam dhruvam
asi samprabuddhaḥ asi mā bhūyaḥ nirmalām bhrāntim āhara
19. What does not exist, truly does not exist. You are certainly peaceful and constant (dhruva) in your remainder. You are fully awakened; do not again acquire a pure delusion.
19. מה שאינו קיים – אינו קיים כלל; מה שנותר הוא השלווה הנצחית, שהיא אתה. התעוררת כעת, אל תביא על עצמך שוב את האשליה.
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व्यपगतकलनाकलङ्कशुद्धः शिवमसि शान्तमसीश्वरोऽसि नित्यः ।
स्वमपि भवति पर्वतोपमानं जगदपि वा परमाणुरूपमेव ॥ २० ॥
vyapagatakalanākalaṅkaśuddhaḥ śivamasi śāntamasīśvaro'si nityaḥ ,
svamapi bhavati parvatopamānaṃ jagadapi vā paramāṇurūpameva 20
20. vyapagatākalanākalaṅkaśuddhaḥ śivam
asi śāntam asi īśvaraḥ asi nityaḥ
svam api bhavati parvatopamānam
jagat api vā paramāṇurūpam eva
20. vyapagatākalanākalaṅkaśuddhaḥ (tvam) śivam asi,
śāntam asi,
īśvaraḥ asi,
nityaḥ (asi).
svam api parvatopamānam bhavati,
vā jagat api paramāṇurūpam eva (bhavati).
20. You are pure, free from the blemish of conceptualization; you are auspicious; you are tranquil; you are the eternal Lord. Even one's own self becomes vast like a mountain, or indeed, the world itself becomes subtle like an atom.
20. נקי מכתם כל הדמיונות, אתה המבורך, אתה השלו, אתה השליט הנצחי. עצמותך עשויה להיראות כהר אדיר, והיקום כולו עשוי להיראות כחלקיק אטום בלבד.
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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)

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

nirvāṇa prakaraṇa (bhāga 2) (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 (current chapter) 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