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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-189

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श्रीवसिष्ठ उवाच ।
आतिवाहिकदेहोऽसौ तस्याद्यस्य प्रजापतेः ।
काकतालीयवच्चित्त्वाद्यद्यथेत्यादि चेतति ॥ १ ॥
śrīvasiṣṭha uvāca ,
ātivāhikadeho'sau tasyādyasya prajāpateḥ ,
kākatālīyavaccittvādyadyathetyādi cetati 1
1. śrīvasiṣṭhaḥ uvāca ātivāhikadehaḥ asau tasya ādyasya
prajāpateḥ kākatālīyavat cittvāt yat yathā iti ādi cetati
1. śrīvasiṣṭhaḥ uvāca asau tasya ādyasya prajāpateḥ
ātivāhikadehaḥ kākatālīyavat cittvāt yat yathā iti ādi cetati
1. Śrī Vasiṣṭha said: That very first Prajāpati, whose body is subtle and transitional (ātivāhika-deha), by merely conceiving (cittvāt) things spontaneously, as if by a mere coincidence (kākatālīyavat), becomes conscious (cetati) of them as 'this is such and such,' and so forth.
1. וָאסִישְׁטְהָ הַקָּדוֹשׁ אמר: גוף עדין זה של פְּרַגָ'אפָּתִי (אדון הברואים) הראשון הוגה מעצם היותו תודעה כל דבר וכל אופן כבדרך מקרה פתאומי.
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तत्तथा स्थितिमायाति चिरं संवित्स्वभावतः ।
बत विश्वमिदं भातमत्रासत्ये कुतः स्मयः ॥ २ ॥
tattathā sthitimāyāti ciraṃ saṃvitsvabhāvataḥ ,
bata viśvamidaṃ bhātamatrāsatye kutaḥ smayaḥ 2
2. tat tathā sthitim āyāti ciram saṃvit-svabhāvataḥ
bata viśvam idam bhātam atra asatye kutaḥ smayaḥ
2. tat tathā saṃvit-svabhāvataḥ ciram sthitim āyāti
bata idam viśvam bhātam atra asatye kutaḥ smayaḥ
2. Thus, whatever (Prajāpati conceives) comes into existence (sthiti) and endures for a long time due to the intrinsic nature (svabhāva) of consciousness (saṃvit). Oh, alas! This universe, which merely appears (bhātam), is ultimately unreal (asatye); from where, then, can there be any wonder (smaya)?
2. דבר זה מקבל קיום ממושך בשל טבעה של המודעות. אבוי, כל היקום הזה מופיע בתוך הלא-ממשי הזה—על מה יש להתפלא כאן?
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द्रष्टाऽसत्यमसत्यं दृगसत्यं दर्शनं ततम् ।
सत्यमेवाथवा सर्वं ब्रह्मैवात्मतया तया ॥ ३ ॥
draṣṭā'satyamasatyaṃ dṛgasatyaṃ darśanaṃ tatam ,
satyamevāthavā sarvaṃ brahmaivātmatayā tayā 3
3. draṣṭā asatyam asatyam dṛk asatyam darśanam tatam ।
satyam eva athavā sarvam brahma eva ātmatayā tayā ॥
3. draṣṭā asatyam,
dṛk asatyam,
darśanam tatam (asti).
athavā sarvam eva brahma eva tayā ātmatayā satyam (asti).
3. The perceiver is unreal, the perceived is unreal, and perception itself pervades. Alternatively, everything is truly real, for it is all Brahman by its intrinsic nature (ātman).
3. הרואה אינו אמת, הראייה אינה אמת, והחיזיון הנפרש אינו אמת. לחלופין, הכל הוא אמת צרופה, שכן הכל אינו אלא בְּרַהְמָן בתור העצמי הפנימי.
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श्रीराम उवाच ।
इत्यातिवाहिकालोकः स तस्याद्यप्रजापतेः ।
कठिनत्वं कथं यातः कथं स्वप्नस्य सत्यता ॥ ४ ॥
śrīrāma uvāca ,
ityātivāhikālokaḥ sa tasyādyaprajāpateḥ ,
kaṭhinatvaṃ kathaṃ yātaḥ kathaṃ svapnasya satyatā 4
4. śrīrāma uvāca ।
iti ātivāhika ālokaḥ saḥ tasya ādya prajāpateḥ ।
kaṭhinatvam katham yātaḥ katham svapnasya satyatā ॥
4. śrīrāma uvāca.
iti: tasya ādya prajāpateḥ saḥ ātivāhika ālokaḥ katham kaṭhinatvam yātaḥ? katham svapnasya satyatā (asti)?
4. Śrī Rāma said: "How did that subtle (ātivāhika) manifestation of the primeval Prajāpati attain solidity? And how is the reality of a dream explained?"
4. רָאמָה הַקָּדוֹשׁ אמר: כיצד הפכה תפיסת הגוף העדין של פְּרַגָ'אפָּתִי הראשון למוצקות ולקושי? כיצד קיבל החלום מראה של אמת?
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श्रीवसिष्ठ उवाच ।
आतिवाहिक आलोकः स्वत एवानुभूयते ।
सदानवरतं तेन स एवाभाति पुष्टवत् ॥ ५ ॥
śrīvasiṣṭha uvāca ,
ātivāhika ālokaḥ svata evānubhūyate ,
sadānavarataṃ tena sa evābhāti puṣṭavat 5
5. śrīvasiṣṭha uvāca ।
ātivāhika ālokaḥ svataḥ eva anubhūyate ।
sadā anavaratam tena saḥ eva ābhāti puṣṭavat ॥
5. śrīvasiṣṭha uvāca.
ātivāhika ālokaḥ svataḥ eva anubhūyate.
tena sadā anavaratam saḥ eva puṣṭavat ābhāti.
5. Śrī Vasiṣṭha said: "The subtle (ātivāhika) manifestation is experienced spontaneously. Because it is experienced constantly and without interruption, that very manifestation appears as if solid."
5. וָאסִישְׁטְהָ הַקָּדוֹשׁ אמר: תפיסת הגוף העדין נחווית מאליה ברציפות, ותמיד ללא הפסקה; בשל כך היא עצמה נראית איתנה ומוצקה.
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यथा स्वप्नस्य पुष्टत्वं चिरानुभवनोचितम् ।
अतिसत्यमिवाभाति स्वातिवाहिकता तथा ॥ ६ ॥
yathā svapnasya puṣṭatvaṃ cirānubhavanocitam ,
atisatyamivābhāti svātivāhikatā tathā 6
6. yathā svapnasya puṣṭatvam cirānubhavanocitam
atisatyam iva ābhāti svātivāhikatā tathā ॥
6. yathā svapnasya cirānubhavanocitam puṣṭatvam atisatyam iva ābhāti,
tathā svātivāhikatā (ābhāti).
6. Just as the vividness (puṣṭatva) of a dream, which comes from prolonged experience, appears exceedingly real, so too does its own subtle nature (ātivāhikatā) manifest.
6. כשם שחלום מקבל מוחשיות עזה כתוצאה מחוויה ממושכת ונראה כאמת גמורה, כך גדלה מוחשיותו של טבע הגוף העדין.
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आतिवाहिकदेहस्य चिरस्यानुभवोदये ।
आधिभौतिकताबुद्धिरुदेति मृगवारिवत् ॥ ७ ॥
ātivāhikadehasya cirasyānubhavodaye ,
ādhibhautikatābuddhirudeti mṛgavārivat 7
7. ātivāhikadehasya cirasya anubhava udaye
ādhibhautikatābuddhiḥ udeti mṛgavārivat
7. ātivāhikadehasya cirasya anubhava udaye
ādhibhautikatābuddhiḥ udeti mṛgavārivat
7. Upon the prolonged experience of the subtle (ātivāhika) body, the perception of its physical reality (ādhibhautikatā) emerges, similar to a mirage (mṛgavāri).
7. כאשר חוויית הגוף העדין נמשכת זמן רב, עולה התפיסה של ממשות פיזית-חומרית, בדומה למים בשרב.
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जगत्स्वप्नभ्रमाभासं मृगतृष्णाम्बुवत्स्थितम् ।
असदेवेदमाभाति सत्यप्रत्ययकार्यपि ॥ ८ ॥
jagatsvapnabhramābhāsaṃ mṛgatṛṣṇāmbuvatsthitam ,
asadevedamābhāti satyapratyayakāryapi 8
8. jagat svapnabhramābhāsam mṛgatṛṣṇāmbuvat sthitam
asat eva idam ābhāti satyapratyayakāri api
8. jagat svapnabhramābhāsam mṛgatṛṣṇāmbuvat sthitam
asat eva idam ābhāti satyapratyayakāri api
8. This world, appearing as an illusion of a dream and existing like water in a mirage (mṛgatṛṣṇāmbu), is indeed unreal (asat) yet it seems to produce the impression of reality (satya).
8. העולם מופיע כאשליית חלום וקיים כמו מי מיראז'; אף שאינו קיים באמת, הוא נראה מוחשי ומעורר תחושה של אמת.
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आतिवाहिकरूपाणामाधिभौतिकता स्वयम् ।
असती सत्यवद्दूरमर्वाग्दर्शिभिरर्थिता ॥ ९ ॥
ātivāhikarūpāṇāmādhibhautikatā svayam ,
asatī satyavaddūramarvāgdarśibhirarthitā 9
9. ātivāhikarūpāṇām ādhibhautikatā svayam
asatī satyavat dūram arvāgdarśibhiḥ arthitā
9. ātivāhikarūpāṇām ādhibhautikatā svayam
asatī satyavat dūram arvāgdarśibhiḥ arthitā
9. The physical reality (ādhibhautikatā) of subtle (ātivāhika) forms, which is inherently unreal (asatī), is strongly perceived as real by those with superficial insight (arvāgdarśibhiḥ).
9. הממשות הפיזית של המבנים העדינים אינה קיימת כשלעצמה, אך אלה בעלי הראייה המוגבלת והשטחית מבקשים אותה כאילו הייתה אמת צרופה.
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अयं सोहमिदं तन्म इमा गिरिनभोदिशः ।
इति मिथ्याभ्रमो भाति भास्वरस्वप्नशैलवत् ॥ १० ॥
ayaṃ sohamidaṃ tanma imā girinabhodiśaḥ ,
iti mithyābhramo bhāti bhāsvarasvapnaśailavat 10
10. ayam saḥ aham idam tat mama imāḥ girinabhodiśaḥ
iti mithyābhramaḥ bhāti bhāsvarasvapnaśailavat
10. ayam saḥ aham idam tat mama imāḥ girinabhodiśaḥ
iti mithyābhramaḥ bhāti bhāsvarasvapnaśailavat
10. “I am this one, this is mine, and these are the mountains, the sky, and the directions” – thus, this false delusion appears, much like luminous mountains in a dream.
10. האשליה הכוזבת זורחת כהר נוצץ בחלום: זו הרי מחשבה מוטעית האומרת זהו הוא, זה אני, זה שלי, אלה ההרים, השמיים והאופקים.
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आतिवाहिकदेहोऽसौ स्रष्टुराद्यस्य भावितः ।
आधिभौतिकतां चैतत्पिण्डाकारं प्रपश्यति ॥ ११ ॥
ātivāhikadeho'sau sraṣṭurādyasya bhāvitaḥ ,
ādhibhautikatāṃ caitatpiṇḍākāraṃ prapaśyati 11
11. ātivāhikadehaḥ asau sraṣṭuḥ ādyasya bhāvitaḥ
ca etat piṇḍākāram ādhibhautikatām prapaśyati
11. asau ātivāhikadehaḥ ādyasya sraṣṭuḥ bhāvitaḥ
ca etat piṇḍākāram ādhibhautikatām prapaśyati
11. This subtle (ātivāhika) body is conceived by the primal Creator. And this (subtle body) perceives the gross physical form (piṇḍākāra) as material (ādhibhautika).
11. גופו המעודן של הבורא הראשון נהגה במחשבתו, והוא רואה אותו לובש צורה גשמית ומוחשית.
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चिन्नभश्चेतनं त्यक्त्वा ब्रह्माहमिति पश्यति ।
अयं देहोऽयमाधार इति बघ्नाति भावनाम् ॥ १२ ॥
cinnabhaścetanaṃ tyaktvā brahmāhamiti paśyati ,
ayaṃ deho'yamādhāra iti baghnāti bhāvanām 12
12. cin-nabhaḥ cetanam tyaktvā brahma aham iti paśyati
ayam dehaḥ ayam ādhāraḥ iti badhnāti bhāvanām
12. cin-nabhaḥ cetanam tyaktvā brahma aham iti paśyati
ayam dehaḥ ayam ādhāraḥ iti bhāvanām badhnāti
12. Having abandoned the consciousness-space (cin-nabhas) and (individual) consciousness (cetana), one perceives, 'I am Brahman.' Then, one fixes the notion, 'This is the body, this is the support (of my identity).'
12. כשהוא עוזב את מרחב התודעה הטהורה, הוא רואה את עצמו כבְּרַהְמָא (הבורא), וכובל את מחשבתו לתפיסה שגוף זה הוא בסיס קיומו.
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असत्ये सत्यबुद्ध्यैव बद्धो भवति भावनात् ।
बहुशो भावयत्यन्तर्नानात्वमनुधावति ॥ १३ ॥
asatye satyabuddhyaiva baddho bhavati bhāvanāt ,
bahuśo bhāvayatyantarnānātvamanudhāvati 13
13. asatye satya-buddhyā eva baddhaḥ bhavati bhāvanāt
bahuśaḥ bhāvayati antar nānātvam anudhāvati
13. asatye satya-buddhyā eva bhāvanāt baddhaḥ bhavati
bahuśaḥ antar bhāvayati nānātvam anudhāvati
13. One becomes bound in the unreal (asatya) by taking it as real, due to (such) mental conceptualization (bhāvanā). Frequently contemplating thus within oneself, one pursues diversity.
13. כאשר הוא מתייחס לשקר כאמת, הוא נכבל בשל מחשבותיו בלבד. הוא מהרהר שוב ושוב בריבוי הפנימי ורודף אחר הגיוון והנפרדות.
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शब्दान्करोति संकेतं संज्ञाश्च स्पन्दनानि च ।
ओमित्युक्ते ततो वेदाञ्छब्दराशीन्प्रगायति ॥ १४ ॥
śabdānkaroti saṃketaṃ saṃjñāśca spandanāni ca ,
omityukte tato vedāñchabdarāśīnpragāyati 14
14. śabdān karoti saṃketam saṃjñāḥ ca spandanāni ca
om iti ukte tataḥ vedān śabdarāśīn pragāyati
14. śabdān saṃketam karoti ca saṃjñāḥ ca spandanāni
om iti ukte tataḥ vedān śabdarāśīn pragāyati
14. It assigns meaning (saṃketa) to sounds (śabda), and also to concepts (saṃjñā) and vibrations (spandana). When 'Om' is uttered, thereupon it recites the Vedas, these collections of sacred words (śabdarāśi).
14. הוא יוצר מילים, סימנים, שמות ותנודות; לאחר הדהוד הצליל אוֹם, הוא שר את טקסטֵי הַוֶודָה, אוצרות הצליל.
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तैरेव कल्पयत्याशु व्यवहारमितस्ततः ।
मनो ह्यसौ कल्पयति यच्चेतति तदेव हि ॥ १५ ॥
taireva kalpayatyāśu vyavahāramitastataḥ ,
mano hyasau kalpayati yaccetati tadeva hi 15
15. taiḥ eva kalpayati āśu vyavahāram itaḥ tataḥ
manaḥ hi asau kalpayati yat cetati tat eva hi
15. asau manaḥ taiḥ eva āśu itaḥ tataḥ vyavahāram
kalpayati hi yat cetati tat eva hi
15. The mind quickly fabricates all sorts of experiences from these very (objects of perception). For indeed, whatever the mind perceives, that alone it creates.
15. באמצעותם הוא טווה במהירות את הפעילות היומיומית סביבו. הרי החשיבה היא שיוצרת, ומה שפעילות החשיבה מעלה – זה מה שמתקיים.
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यो हि यन्मय एवासौ स न पश्यति तत्कथम् ।
असत्यैव जगद्भ्रान्तिरेवं प्रौढिमुपागता ॥ १६ ॥
yo hi yanmaya evāsau sa na paśyati tatkatham ,
asatyaiva jagadbhrāntirevaṃ prauḍhimupāgatā 16
16. yaḥ hi yat-mayaḥ eva asau saḥ na paśyati tat katham
asatyā eva jagat-bhrāntiḥ evam prauḍhim upāgatā
16. hi yaḥ asau yat-mayaḥ eva saḥ tat katham na paśyati
asatyā eva jagat-bhrāntiḥ evam prauḍhim upāgatā
16. Indeed, how can one who is entirely composed of something not perceive that very thing? In this way, the worldly delusion (jagadbhrānti), though itself unreal, has attained great strength.
16. הרי מי שמהותו עשויה מדבר מה, כיצד לא יראה אותו מולו? כך הגיעה אשלית העולם הבלתי-אמיתית לשיא עוצמתה.
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आब्रह्मणो मुधा भाति चिरस्वप्नेन्द्रजालवत् ।
इत्यातिवाहिकस्येयमाधिभौतिकतोचिता ॥ १७ ॥
ābrahmaṇo mudhā bhāti cirasvapnendrajālavat ,
ityātivāhikasyeyamādhibhautikatocitā 17
17. ā-brahmaṇaḥ mudhā bhāti cira-svapna-indra-jāla-vat
iti ātivāhikasya iyam ādhibhautikatā ucitā
17. ā-brahmaṇaḥ mudhā cira-svapna-indra-jāla-vat
bhāti iti iyam ātivāhikasya ādhibhautikatā ucitā
17. From (the realm of) Brahmā downwards, all appears in vain, like a prolonged dream and a magical illusion. Thus, this materiality (ādhibhautikatā) is deemed fitting for the subtle (ātivāhika) body.
17. מראשית הבראה ועד בְּרַהְמָא, הכל זורח לשווא כמו חלום מתמשך או מופע קסמים. כך נתפסת התגלמות הגוף הגשמי כתוצר של הגוף המעודן.
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आधिभौतिकता नास्ति काचित्किंचिदपि क्वचित् ।
आतिवाहिकतैवैनामभ्यासाद्याति भावनाम् ॥ १८ ॥
ādhibhautikatā nāsti kācitkiṃcidapi kvacit ,
ātivāhikataivaināmabhyāsādyāti bhāvanām 18
18. ādhibhautikatā na asti kācit kiñcit api kvacit
ātivāhika-tā eva enām abhyāsāt yāti bhāvanām
18. kācit kiñcit api ādhibhautikatā kvacit na asti
ātivāhika-tā eva abhyāsāt enām bhāvanām yāti
18. Materiality (ādhibhautikatā) does not exist anywhere at all, not in the slightest. It is the subtle (ātivāhika) nature itself that, through repeated practice, attains this conceptualization (bhāvanā) of it.
18. גשמיות חומרית אינה קיימת כלל וכלל בשום מקום. רק המהות המעודנת, מתוך הרגל ממושך, עוטה תחושת גשמיות.
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मूलादेवैवमायातो मिथ्यानुभवनात्मकः ।
मोहो ब्रह्मण एवायमित्यस्त्येष महात्मनाम् ॥ १९ ॥
mūlādevaivamāyāto mithyānubhavanātmakaḥ ,
moho brahmaṇa evāyamityastyeṣa mahātmanām 19
19. mūlāt eva eva āyātaḥ mithyānubhavātmakaḥ mohaḥ
brahmaṇaḥ eva ayam iti asti eṣaḥ mahātmanām
19. eṣaḥ mohaḥ mithyānubhavātmakaḥ mūlāt eva eva
āyātaḥ brahmaṇaḥ eva ayam iti mahātmanām asti
19. This delusion (moha), characterized by false experiences and arising from the very root, is understood by great souls to belong to Brahman itself.
19. אשליה זו, העשויה מחוויות כוזבות, נובעת היישר מהמציאות היקומית עצמה – כפי שמבינות הנשמות הגדולות.
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एवमित्थं दशा राम पिण्डबन्धः क्व विद्यते ।
भ्रान्तिरेवेदमखिलं ब्रह्मैवाभातमेव वा ॥ २० ॥
evamitthaṃ daśā rāma piṇḍabandhaḥ kva vidyate ,
bhrāntirevedamakhilaṃ brahmaivābhātameva vā 20
20. evam ittham daśā rāma piṇḍabandhaḥ kva vidyate
bhrāntiḥ eva idam akhilam brahma eva ābhātam eva vā
20. rāma evam ittham daśā piṇḍabandhaḥ kva vidyate idam
akhilam bhrāntiḥ eva brahma eva ābhātam eva vā
20. O Rama, in such a state, where does the bondage of the body exist? All this is merely an illusion (bhrānti), or it is simply Brahman appearing as such.
20. במצב עניינים זה, רָאמָה, היכן יש כבילה לגוף פיזי? הכל אינו אלא תעתוע, או שזו המציאות היקומית עצמה המופיעה בצורה זו.
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न शाश्वतादन्यदिहास्ति कारणान्न कारणं तत्खलु कार्यतां विना ।
न कार्यताकारणतादिसंभवोऽस्त्यनामये तत्किमपीदमाततम् ॥ २१ ॥
na śāśvatādanyadihāsti kāraṇānna kāraṇaṃ tatkhalu kāryatāṃ vinā ,
na kāryatākāraṇatādisaṃbhavo'styanāmaye tatkimapīdamātatam 21
21. na śāśvatāt anyat iha asti kāraṇāt
na kāraṇam tat khalu kāryatām vinā
na kāryatākāraṇatādisaṃbhavaḥ asti
anāmaye tat kim api idam ātatam
21. iha śāśvatāt anyat kāraṇāt na asti tat
kāraṇam khalu kāryatām vinā na (asti)
anāmaye kāryatākāraṇatādisaṃbhavaḥ
na asti idam tat kim api ātatam (asti)
21. Here, no cause exists apart from the eternal. Indeed, a cause cannot exist without its effect. And the possibility of cause and effect relationships does not exist in the stainless (anāmaya) ultimate reality. Whatever this [reality] is, it is all-pervading.
21. אין כאן שום סיבה מלבד הסיבה הנצחית, אך לא תיתכן סיבה ללא תוצאה. ובמציאות הטהורה מכל פגע, אין כלל אפשרות לסיבה ותוצאה; מה שפרוש כאן אינו אלא אותו דבר שאינו ניתן לתאור.
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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 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 (current chapter) 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