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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-67

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विद्याधर्युवाच ।
यावत्तं सर्गमागच्छ प्रसादः क्रियतां मुने ।
आश्चर्येषूपपन्नेषु महान्तो ह्यतिकौतुकाः ॥ १ ॥
vidyādharyuvāca ,
yāvattaṃ sargamāgaccha prasādaḥ kriyatāṃ mune ,
āścaryeṣūpapanneṣu mahānto hyatikautukāḥ 1
1. vidyādharī uvāca yāvat tam sargam āgaccha prasādaḥ kriyatām
mune āścaryeṣu upapanneṣu mahāntaḥ hi ati-kautukāḥ
1. vidyādharī uvāca mune yāvat tam sargam āgaccha prasādaḥ
kriyatām hi āścaryeṣu upapanneṣu mahāntaḥ ati-kautukāḥ
1. The Vidyadharī said: "O sage, as long as that creation (sarga) comes into being, please grant your favor (prasāda), for indeed, great souls (mahāntaḥ) are extremely curious when astonishing things manifest."
1. הַוִיאדְיָאדְהָרִי (הפיה השמיימית) אמרה: העתר לי, הו קדוש, ובוא עמי אל הבריאה ההיא! שהרי כאשר פלאים מתרחשים, הנשגבים חשים סקרנות עצומה לבחנם.
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तथेत्युक्ते मया सार्धं गन्तुमारब्धमम्बरे ।
वात्यया सौरभेणेव शून्ये शून्येन शून्यया ओ ॥ २ ॥
tathetyukte mayā sārdhaṃ gantumārabdhamambare ,
vātyayā saurabheṇeva śūnye śūnyena śūnyayā o 2
2. tathā iti ukte mayā sārdham gantum ārabdham ambare
vātyayā saurabheṇa iva śūnye śūnyena śūnyayā
2. tathā iti ukte mayā sārdham ambare gantum ārabdham
vātyayā saurabheṇa iva śūnye śūnyena śūnyayā
2. When "So be it" was spoken, the journey in the sky began along with me, like a whirlwind powered by fragrance, within the void (śūnya), by (a being that is) empty, through (a condition of) emptiness.
2. כשעניתי לה יהי כן, התחלנו לנוע יחד במרחבי השמיים – שתי ישויות מופשטות הנעות בריר, כמו ניחוח הנישא ברוח סערה.
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अथाहं दूरमध्वानं शून्यमुल्लङ्घ्य नाभसम् ।
नभःस्थं भूतसंघातं तया सार्धमवाप्तवान् ॥ ३ ॥
athāhaṃ dūramadhvānaṃ śūnyamullaṅghya nābhasam ,
nabhaḥsthaṃ bhūtasaṃghātaṃ tayā sārdhamavāptavān 3
3. atha aham dūram adhvānam śūnyam ullaṅghya nābhasam
nabhaḥstham bhūtasaṃghātam tayā sārdham avāptavān
3. atha aham tayā sārdham dūram śūnyam nābhasam adhvānam
ullaṅghya nabhaḥstham bhūtasaṃghātam avāptavān
3. Now, having traversed a long, empty, celestial expanse, I, accompanied by her, reached an aggregate of beings located in the sky.
3. לאחר שעברתי איתה כברת דרך ארוכה במרחבי הרקיע הריקים, הגענו אל מקום מושבם של הברואים בשמיים.
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तमुल्लङ्घ्य चिरेणात्र भूतसंचारमम्बरे ।
लोकालोकशिरोव्योम प्राप्तोऽस्मि धवलाम्बुदम् ॥ ४ ॥
tamullaṅghya cireṇātra bhūtasaṃcāramambare ,
lokālokaśirovyoma prāpto'smi dhavalāmbudam 4
4. tam ullaṅghya cireṇa atra bhūtasaṃcāram ambare
lokālokasirovyoma prāptaḥ asmi dhavalāmbudam
4. atra aham cireṇa tam ambare bhūtasaṃcāram ullaṅghya
lokālokasirovyoma dhavalāmbudam prāptaḥ asmi
4. Having, after a long time, traversed that sphere of activity of beings in the sky, I have now reached the celestial expanse at the summit of the Lokāloka mountain, which appeared like a white cloud.
4. לאחר שעברנו את תחום תנועתם של היצורים בשמיים, הגענו אל המרחב שמעל הר לַוֹקָאלַוֹקָה, הרצוף עננים צחורים.
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उत्तरांशेन्दुशुभ्राभ्रपीठान्निर्गत्य तां शिलाम् ।
आनीतोस्मि तथोत्तुङ्गां तप्तकाञ्चनकल्पिताम् ॥ ५ ॥
uttarāṃśenduśubhrābhrapīṭhānnirgatya tāṃ śilām ,
ānītosmi tathottuṅgāṃ taptakāñcanakalpitām 5
5. uttarāṃśenduśubhrābhrapīṭhāt nirgatya tām śilām
ānītaḥ asmi tathā uttuṅgām taptakāñcanakalpitām
5. aham uttarāṃśenduśubhrābhrapīṭhāt nirgatya tathā
tām uttuṅgām taptakāñcanakalpitām śilām ānītaḥ asmi
5. Having emerged from that seat in the northern region, which was as brilliant as the moon and white like a cloud, I was thus brought to that very lofty stone, which was fashioned from molten gold.
5. לאחר שעברנו את תחום העננים الלבנים בצפון, היא הובילה אותי אל אותו סלע נישא, אשר נראה עשוי מזהב טהור ומזוקק.
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यावत्पश्याम्यहं शुभ्रां शिलां तां न च तज्जगत् ।
कलधौतमयीमुच्चैरग्निलोकतटीमिव ॥ ६ ॥
yāvatpaśyāmyahaṃ śubhrāṃ śilāṃ tāṃ na ca tajjagat ,
kaladhautamayīmuccairagnilokataṭīmiva 6
6. yāvat paśyāmi aham śubhrām śilām tām na ca tat
jagat kaladhautamayīm uccaiḥ agnilokataṭīm iva
6. yāvat aham tām śubhrām,
na ca tat jagat,
kaladhautamayīm,
uccaiḥ,
agnilokataṭīm iva śilām paśyāmi
6. As I behold that brilliant stone, which is not of this world, gleaming like pure gold and soaring high, it appears to me like the very shore of the realm of fire.
6. אך כשאני מתבונן באותה אבן בוהקת המוזהבת, הנראית כקצה עולם האש, איני רואה בה שום עולם!
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तदा मयोक्ता सा कान्ता क्व भवत्सर्गभूरिति ।
क्व रुद्रार्काग्नितारादि क्व लोकान्तरसप्तकम् ॥ ७ ॥
tadā mayoktā sā kāntā kva bhavatsargabhūriti ,
kva rudrārkāgnitārādi kva lokāntarasaptakam 7
7. tadā mayā uktā sā kāntā kva bhavat-sarga-bhūḥ iti
kva rudra-arka-agni-tārā-ādi kva loka-antara-saptakam
7. tadā mayā sā kāntā 'kva bhavat-sarga-bhūḥ?' iti uktā.
kva rudra-arka-agni-tārā-ādi? kva loka-antara-saptakam?
7. Then I asked that beautiful one, "Where is the place of your creation? Where are Rudra, the sun, fire, stars, and so forth? Where are the seven other worlds?"
7. אז שאלתי את האישה היפה: היכן היא ארץ הבריאה שלך? היכן רוּדְרָה, השמש, האש והכוכבים? היכן שבעת העולמות?
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कार्णवाकाशककुभः क्वोन्मज्जननिमज्जने ।
क्व महाम्भोदसंभारः क्व ताराम्बरडम्बरम् ॥ ८ ॥
kārṇavākāśakakubhaḥ kvonmajjananimajjane ,
kva mahāmbhodasaṃbhāraḥ kva tārāmbaraḍambaram 8
8. kārṇava-ākāśa-kakubhaḥ kva unmajjana-nimajjane kva
mahā-ambhoda-saṃbhāraḥ kva tārā-ambara-ḍambaram
8. kva kārṇava-ākāśa-kakubhaḥ? kva unmajjana-nimajjane?
kva mahā-ambhoda-saṃbhāraḥ? kva tārā-ambara-ḍambaram?
8. Where are the oceans, the sky, and the directions? Where are the emergences and submergences? Where is the vast collection of clouds? Where is the grand display of stars in the sky?
8. היכן הימים, החלל ורוחות השמיים? היכן הזריחה והשקיעה? היכן ענני הסערה הכבדים והדר הכוכבים שבשמיים?
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क्व शैलशिखरश्रेण्यः क्व महार्णवलेखिकाः ।
क्व द्वीपवलयाः सप्त क्व तप्तकनकावनिः ॥ ९ ॥
kva śailaśikharaśreṇyaḥ kva mahārṇavalekhikāḥ ,
kva dvīpavalayāḥ sapta kva taptakanakāvaniḥ 9
9. kva śaila-śikhara-śreṇyaḥ kva mahā-arṇava-lekhikāḥ
kva dvīpa-valayāḥ sapta kva tapta-kanaka-avaniḥ
9. kva śaila-śikhara-śreṇyaḥ? kva mahā-arṇava-lekhikāḥ?
kva sapta dvīpa-valayāḥ? kva tapta-kanaka-avaniḥ?
9. Where are the ranges of mountain peaks? Where are the streaky lines of vast oceans? Where are the seven island-rings? Where is the earth (avani) of molten gold?
9. היכן רכסי ההרים הנישאים? היכן קווי האוקיינוסים האדירים? היכן שבעת האיים ואדמת הזהב הבוהקת?
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क्व कार्यकालकलनाः क्व भूतभुवनभ्रमः ।
क्व विद्याधरगन्धर्वाः क्व नरामरदानवाः ॥ १० ॥
kva kāryakālakalanāḥ kva bhūtabhuvanabhramaḥ ,
kva vidyādharagandharvāḥ kva narāmaradānavāḥ 10
10. kva kārya-kāla-kalanāḥ kva bhūta-bhuvana-bhramaḥ
kva vidyādhara-gandharvāḥ kva nara-amara-dānavāḥ
10. kva kārya-kāla-kalanāḥ? kva bhūta-bhuvana-bhramaḥ?
kva vidyādhara-gandharvāḥ? kva nara-amara-dānavāḥ?
10. Where are the calculations of time for actions? Where is the cycle of beings and worlds? Where are the Vidyadharas and Gandharvas? Where are humans, gods, and demons?
10. היכן מושגי הזמן והמעשה? היכן תנועת יצורי התבל? היכן הַוִיאדְיָאדְהָרָות, הַגַנְדְהַרְוָות, בני האדם, האלים והשדים?
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क्वर्षिभूपालमुनयः क्व नयापनयक्रमः ।
क्व पञ्चयामयामिन्यः क्व स्वर्गनरकभ्रमः ॥ ११ ॥
kvarṣibhūpālamunayaḥ kva nayāpanayakramaḥ ,
kva pañcayāmayāminyaḥ kva svarganarakabhramaḥ 11
11. kva ṛṣibhūpālamunayaḥ kva nayāpanayakramaḥ
kva pañcayāmayāminyaḥ kva svarganarakabhramaḥ
11. kva ṛṣibhūpālamunayaḥ kva nayāpanayakramaḥ
kva pañcayāmayāminyaḥ kva svarganarakabhramaḥ
11. Where are the sages, kings, and ascetics? Where is the order of right and wrong policies? Where are the five-watch nights? Where is the delusion of heaven and hell?
11. היכן הַרִאישִׁים (החכמים הקדומים), המלכים והמֻנִי (הפרושים)? היכן חוקי המוסר והעוול? היכן לילות האשמורות והשוטטות בין גן עדן לגיהנום?
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क्व पुण्यपापकलना क्व कलाकालकेलयः ।
क्व सुरासुरवैराणि क्व द्वेषस्नेहरीतयः ॥ १२ ॥
kva puṇyapāpakalanā kva kalākālakelayaḥ ,
kva surāsuravairāṇi kva dveṣasneharītayaḥ 12
12. kva puṇyapāpakalanā kva kalākālakelayaḥ
kva surāsuravairāṇi kva dveṣasneharītayaḥ
12. kva puṇyapāpakalanā kva kalākālakelayaḥ
kva surāsuravairāṇi kva dveṣasneharītayaḥ
12. Where is the calculation of virtue and sin? Where are the pastimes of arts and time? Where are the enmities between gods and demons? Where are the customs of hatred and affection?
12. היכן תפיסות החטא והזכות? היכן משחקי הזמן החולף? היכן האיבה בין האלים לשדים ודרכי האהבה והשנאה?
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वदत्येवं मयि वचः सोवाच वरवर्णिनी ।
विस्मयाकुलमालोक्य शिलामलिविलोचना ॥ १३ ॥
vadatyevaṃ mayi vacaḥ sovāca varavarṇinī ,
vismayākulamālokya śilāmalivilocanā 13
13. vadati evam mayi vacaḥ saḥ uvāca varavarṇinī
vismayākulam ālokya śilām alivilocanā
13. mayi evam vacaḥ vadati varavarṇinī
alivilocanā śilām vismayākulam ālokya uvāca
13. As I was speaking these words, that beautiful woman, whose eyes were like bees, looked at the stone with utter astonishment and then spoke.
13. בעודי מדבר כך, האישה יפת התואר וכהת העיניים הביטה בסלע בתימהון וענתה:
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विद्याधर्युवाच ।
पश्याम्यखिल नात्मीयमहं सर्वमिहोपले ।
मुकुरप्रतिबिम्बस्थपुरान्यपुरवज्जनम् ॥ १४ ॥
vidyādharyuvāca ,
paśyāmyakhila nātmīyamahaṃ sarvamihopale ,
mukurapratibimbasthapurānyapuravajjanam 14
14. vidyādharī uvāca paśyāmi akhilam na ātmīyam aham sarvam
iha upale mukurapratibimbasthapurān anyapuravat janam
14. vidyādharī uvāca aham iha upale sarvam akhilam na ātmīyam
paśyāmi mukurapratibimbasthapurān anyapuravat janam
14. The Vidyādharī spoke: 'Here in this stone, I see everything in its entirety, yet it does not belong to me (ātman). I see cities existing as reflections in a mirror, and people just like those in other cities.'
14. הַוִיאדְיָאדְהָרִי (הפיה השמיימית) אמרה: איני רואה פה בסלע שום דבר משלי. האנשים והעיר הזו נראים לי כבבואה במראה – כעיר זרה לחלוטין.
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नित्यानुभव एवात्र दर्शने कारणं मम ।
तदभावो मुने मन्ये ते कारणमदर्शने ॥ १५ ॥
nityānubhava evātra darśane kāraṇaṃ mama ,
tadabhāvo mune manye te kāraṇamadarśane 15
15. nityānubhavaḥ eva atra darśane kāraṇam mama
tat-abhāvaḥ mune manye te kāraṇam adarśane
15. mama atra nityānubhavaḥ eva darśane kāraṇam
mune manye te tat-abhāvaḥ adarśane kāraṇam
15. For me, O sage, constant direct experience (anubhava) alone is the reason for perceiving this. I believe that for you, the lack of such experience is the reason for not perceiving it.
15. הניסיון וההתנסות המתמשכת שלי הם הסיבה לכך שאני רואה עולם זה, והיעדר ניסיון כזה אצלך, הו קדוש, הוא הסיבה לכך שאינך רואה אותו.
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अन्यच्च चिरकालैकद्वैतसंकथयानया ।
शुद्धातिवाहिकैकात्मदेहता विस्मृतावयोः ओ ॥ १६ ॥
anyacca cirakālaikadvaitasaṃkathayānayā ,
śuddhātivāhikaikātmadehatā vismṛtāvayoḥ o 16
16. anyat ca cira-kāla-eka-dvaita-saṃkathayā anayā
śuddha-ātivāhika-eka-ātma-dehatā vismṛtā avayoḥ o
16. ca anayā cira-kāla-eka-dvaita-saṃkathayā anyat
avayoḥ śuddha-ātivāhika-eka-ātma-dehatā vismṛtā o
16. And furthermore, through this conversation on duality, prolonged for a very long time, the state of our being a single, pure, subtle body (which is the individual self, ātman) has been forgotten by us both.
16. בנוסף לכך, בשל העיסוק הממושך בשיחות על ריבוי ושניות, שכחנו שנינו את טבענו הטהור והעדין כגוף רוחני אחד של הָעַצְמִי.
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ममातिसुचिराभ्यस्तमपि व्योम लतामिव ।
गतं निजं जगदिदं यतः पश्यामि न स्फुटम् ॥ १७ ॥
mamātisucirābhyastamapi vyoma latāmiva ,
gataṃ nijaṃ jagadidaṃ yataḥ paśyāmi na sphuṭam 17
17. mama ati-sucira-abhyastam api vyoma latām iva
gatam nijam jagat idam yataḥ paśyāmi na sphuṭam
17. mama ati-sucira-abhyastam api vyoma latām iva
gatam yataḥ idam nijam jagat na sphuṭam paśyāmi
17. Even my inner space (vyoma), which I have practiced for a very long time, has become like an overgrown creeper. Because of this, I do not clearly perceive this world, which is my own.
17. אף שהורגלתי בו במשך זמן רב, עולמי שלי התפוגג כגפן שנעלמה בחלל, ולכן איני רואה אותו עוד בבירור.
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अभूद्यत्स्वजगत्पूर्वमतिप्रकटमेव मे ।
तत्पश्यामीदमादर्श इव बिम्बितमस्फुटम् ॥ १८ ॥
abhūdyatsvajagatpūrvamatiprakaṭameva me ,
tatpaśyāmīdamādarśa iva bimbitamasphuṭam 18
18. abhūt yat sva-jagat pūrvam ati-prakaṭam eva me
tat paśyāmi idam ādarśe iva bimbitam asphuṭam
18. yat pūrvam me sva-jagat ati-prakaṭam eva abhūt
tat idam asphuṭam ādarśe iva bimbitam paśyāmi
18. That which was formerly my own world, exceedingly manifest to me, I now perceive this same world reflected indistinctly, as if in a mirror.
18. עולמי שלי, שהיה בעבר ברור וגלוי לי לחלוטין, נראה לי כעת עמום ומטושטש, כמו בבואה במראה עמומה.
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चिरव्यर्थोत्थया नाथ संकथाव्यथया मिथः ।
स्वास्थ्यं विस्मृतमात्मीयमवदाततमं ततम् ॥ १९ ॥
ciravyarthotthayā nātha saṃkathāvyathayā mithaḥ ,
svāsthyaṃ vismṛtamātmīyamavadātatamaṃ tatam 19
19. cira-vyartha-utthayā nātha saṃkathā-vyathayā mithaḥ
svāsthyam vismṛtam ātmīyam avadātatamam tatam
19. nātha mithaḥ cira-vyartha-utthayā saṃkathā-vyathayā
ātmīyam avadātatamam tatam svāsthyam vismṛtam
19. O Lord, due to the pain from this conversation (saṃkathā) that has long arisen fruitlessly between us, my own most pure and all-pervading well-being (svāsthya) related to the self (ātman) has been forgotten.
19. הו אדוני, בשל הטרחה שבשיחות הסרק הממושכות בינינו, שכחנו את השלווה והאיזון הטהור והנרחב של הָעַצְמִי הפנימי.
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योऽभ्यासः प्रकचत्यन्तः शुद्धचिन्नभसो रसात् ।
भवेत्तन्मयमेवान्तराबालमिव लक्ष्यते ॥ २० ॥
yo'bhyāsaḥ prakacatyantaḥ śuddhacinnabhaso rasāt ,
bhavettanmayamevāntarābālamiva lakṣyate 20
20. yaḥ abhyāsaḥ prakacati antaḥ śuddha-cit-nabhasaḥ
rasāt bhavet tanmayam eva antaḥ abālam iva lakṣyate
20. yaḥ abhyāsaḥ śuddha-cit-nabhasaḥ rasāt antaḥ prakacati
tanmayam eva bhavet antaḥ abālam iva lakṣyate
20. That practice (abhyāsa) which manifests within from the very essence (rasa) of the pure sky of consciousness (cit), should indeed become completely identified with it (tanmaya). Then, it is perceived internally as if it were not immature, but fully developed.
20. האימון שקורן במעמקים מתוך עסיס מרחב התודעה הטהורה הופך את הפנימיות למהות אחת איתו, עד שהיא מצטיירת כבוגרת ומיושבת.
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न सच्छास्त्रेण सा विद्धि न सन्न्यायेन सा कला ।
अस्ति नास्त्यमितोद्योगाद्यदभ्यासान्न सिद्ध्यति ॥ २१ ॥
na sacchāstreṇa sā viddhi na sannyāyena sā kalā ,
asti nāstyamitodyogādyadabhyāsānna siddhyati 21
21. na sat-śāstreṇa sā viddhi na sat-nyāyena sā kalā
asti na asti amita-udyogāt yat abhyāsāt na siddhyati
21. viddhi sā kalā na sat-śāstreṇa na sat-nyāyena
na asti yat amita-udyogāt abhyāsāt na siddhyati
21. Know that such an art (kalā) is not achieved through good scripture (śāstra), nor through sound logic (nyāya). There is nothing that does not succeed through endless effort (udyoga) and practice (abhyāsa).
21. דע כי אין כתב קודש, אין היגיון נכון ואין אמנות או דבר קיים ושאינו קיים, שלא ניתן להשיג באמצעות אימון ומאמץ בלתי נדלה.
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स्वजगत्संतताभ्यासवशतो मां कथाभ्रमः ।
नूनमाक्रान्तवानेष द्वयोर्हि बलवाञ्जयी ॥ २२ ॥
svajagatsaṃtatābhyāsavaśato māṃ kathābhramaḥ ,
nūnamākrāntavāneṣa dvayorhi balavāñjayī 22
22. sva-jagat-saṃtata-abhyāsa-vaśataḥ mām kathā-bhramaḥ
nūnam ākrāntavān eṣaḥ dvayoḥ hi balavān jayī
22. sva-jagat-saṃtata-abhyāsa-vaśataḥ eṣaḥ kathā-bhramaḥ
nūnam mām ākrāntavān hi dvayoḥ balavān jayī
22. Due to the power of continuous practice (abhyāsa) in my own world, this delusion of the story (kathā) has certainly overcome me. Indeed, between any two, the stronger one is victorious.
22. בעקבות האימון המתמיד בעולמי שלי, אשלית הסיפור הזה אכן הכריעה אותי – הרי מבין השניים, החזק הוא שמנצח.
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इष्टवस्त्वर्थिनां तज्ज्ञसूपदिष्टेन कर्मणा ।
पौनःपुन्येन करणान्नेतरच्छरणं मुने ॥ २३ ॥
iṣṭavastvarthināṃ tajjñasūpadiṣṭena karmaṇā ,
paunaḥpunyena karaṇānnetaraccharaṇaṃ mune 23
23. iṣṭavastvarthinām tatjñasūpadiṣṭena karmaṇā
paunaḥpunyena karaṇāt na itarat śaraṇam mune
23. mune iṣṭavastvarthinām tatjñasūpadiṣṭena
karmaṇā paunaḥpunyena karaṇāt itarat śaraṇam na
23. O sage, for those who desire specific objects, there is no other refuge than the repeated performance of actions (karma) as expertly instructed.
23. הו מֻנִי (קדוש), עבור המבקשים להשיג את מבוקשם, אין שום מקלט או דרך אחרת מלבד עשייה חוזרת ונשנית של הפעולה שהורתה כהלכה על ידי יודע הנסתר.
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अयमित्थमिहाज्ञानभ्रमः प्रौढोऽहमात्मकः ।
शाम्यति ज्ञानचर्चाभिः पश्याभ्यासविजृम्भितम् ॥ २४ ॥
ayamitthamihājñānabhramaḥ prauḍho'hamātmakaḥ ,
śāmyati jñānacarcābhiḥ paśyābhyāsavijṛmbhitam 24
24. ayam ittham iha ajñānabhramaḥ prauḍhaḥ aham ātmakaḥ
śāmyati jñānacarcābhiḥ paśya abhyāsavijṛmbhitam
24. iha ayam ittham prauḍhaḥ aham ātmakaḥ ajñānabhramaḥ jñānacarcābhiḥ śāmyati.
paśya abhyāsavijṛmbhitam
24. Observe how this profound delusion of ignorance, characterized by the ego (ahaṅkāra), subsides here through discussions on true knowledge. This is indeed the expansive power developed by repeated practice!
24. כך נרגע סבך אשלית הבורות הבוגרת הזו, הסובבת סביב ה"אני", באמצעות דיון בחקירת הידע. ראה את עוצמת פריחתו של האימון!
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अहं शिष्याबला बाला पश्यामि त्वं न पश्यसि ।
सर्वज्ञोऽपि शिलासर्गं पश्याभ्यासविजृम्भितम् ॥ २५ ॥
ahaṃ śiṣyābalā bālā paśyāmi tvaṃ na paśyasi ,
sarvajño'pi śilāsargaṃ paśyābhyāsavijṛmbhitam 25
25. aham śiṣyā abalā bālā paśyāmi tvam na paśyasi
sarvajñaḥ api śilāsargam paśya abhyāsavijṛmbhitam
25. aham śiṣyā abalā bālā śilāsargam paśyāmi,
tvam sarvajñaḥ api na paśyasi.
paśya abhyāsavijṛmbhitam
25. I, a weak and young disciple, perceive the shaping of stone, but you, even being omniscient, do not perceive it. Behold the expansive power developed by practice!
25. אני, תלמידה צעירה וחלשה, רואה את הבריאה שבתוך האבן, ואילו אתה, על אף היותך יודע-כול, אינך רואה זאת. ראה את עוצמת פריחתו של האימון!
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अज्ञोऽपि तज्ज्ञतामेति शनैः शैलोपि चूर्ण्यते ।
बाणोप्येति महालक्ष्यं पश्याभ्यासविजृम्भितम् ॥ २६ ॥
ajño'pi tajjñatāmeti śanaiḥ śailopi cūrṇyate ,
bāṇopyeti mahālakṣyaṃ paśyābhyāsavijṛmbhitam 26
26. ajñaḥ api tatjñatām eti śanaiḥ śailaḥ api cūrṇyate
bāṇaḥ api eti mahālakṣyam paśya abhyāsavijṛmbhitam
26. ajñaḥ api śanaiḥ tatjñatām eti.
śailaḥ api cūrṇyate.
bāṇaḥ api mahālakṣyam eti.
paśya abhyāsavijṛmbhitam
26. Even an ignorant person gradually attains expertise, and even a mountain is pulverized. Even an arrow reaches a great target. Behold the expansive power developed by practice!
26. אפילו הבלתי משכיל מגיע להבנת האמת, אפילו הר נשחק לאט לאט, ואפילו חץ מגיע אל מטרה רחוקה – ראה את עוצמת פריחתו של האימון!
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इत्थं नाम परिप्रौढा मिथ्याज्ञानविषूचिका ।
शाम्यत्येव विचारेण पश्याभ्यासविजुम्मितम् ॥ २७ ॥
itthaṃ nāma pariprauḍhā mithyājñānaviṣūcikā ,
śāmyatyeva vicāreṇa paśyābhyāsavijummitam 27
27. ittham nāma pariprauḍhā mithyājñānaviṣūcikā
śāmyati eva vicāreṇa paśya abhyāsavijṛmbhitam
27. pasyā (tvam) ittham nāma pariprauḍhā abhyāsavijṛmbhitam
mithyājñānaviṣūcikā vicāreṇa eva śāmyati
27. Indeed, this highly advanced affliction of false knowledge (mithyājñāna), which has been greatly expanded by habitual practice (abhyāsa), is certainly pacified through discerning inquiry. Observe this!
27. כך נעלמת לחלוטין מגיפת ידע-הכָּזָב המפותחת הזו באמצעות חקירה ועיון בלבד. ראה את עוצמת פריחתו של האימון!
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अभ्यासेन कटुद्रव्यं भवत्यभिमतं मुने ।
अन्यस्मै रोचते निम्बस्त्वन्यस्मै मधु रोचते ॥ २८ ॥
abhyāsena kaṭudravyaṃ bhavatyabhimataṃ mune ,
anyasmai rocate nimbastvanyasmai madhu rocate 28
28. abhyāsena kaṭudravyam bhavati abhimatam mune
anyasmai rocate nimbaḥ tu anyasmai madhu rocate
28. mune,
abhyāsena kaṭudravyam abhimatam bhavati.
anyasmai nimbaḥ rocate,
tu anyasmai madhu rocate.
28. O sage (muni), through persistent habit (abhyāsa), even a bitter substance becomes agreeable. For one person, neem is pleasing, but for another, honey is pleasing.
28. מתוך הרגל ואימון, הו מֻנִי (קדוש), אפילו חומר מר הופך לערב לחיך – שהרי האחד מחבב נִים (צמח מר) והאחר מחבב דבש.
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अबन्धुर्बन्धुतामेति नैकट्याभ्यासयोगतः ।
यात्यनभ्यासतो दूरात्स्नेहो बन्धुषु तानवम् ॥ २९ ॥
abandhurbandhutāmeti naikaṭyābhyāsayogataḥ ,
yātyanabhyāsato dūrātsneho bandhuṣu tānavam 29
29. abandhuḥ bandhutām eti naikaṭyābhyāsayogataḥ
yāti anabhyāsataḥ dūrāt snehaḥ bandhuṣu tānavam
29. abandhuḥ naikaṭyābhyāsayogataḥ bandhutām eti.
anabhyāsataḥ snehaḥ bandhuṣu dūrāt tānavam yāti.
29. A non-relative attains kinship (bandhutā) through the combination of proximity and persistent habit (abhyāsa). Conversely, affection (sneha) among relatives, due to a lack of habit, becomes distant and thin.
29. זר הופך לאוהב וקרוב מתוך הרגל הקרבה, ואילו בהיעדר מגע ובחמת המרחק, האהבה אפילו בין קרובים הולכת ומתפוגגת.
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आतिवाहिकदेहोऽयं शुद्धचिद्व्योम केवलम् ।
आधिभौतिकतामेति भावनाभ्यासयोगतः ॥ ३० ॥
ātivāhikadeho'yaṃ śuddhacidvyoma kevalam ,
ādhibhautikatāmeti bhāvanābhyāsayogataḥ 30
30. ātivāhikadehaḥ ayam śuddhacidvyoma kevalam
ādhibhautikatām eti bhāvanābhyāsayogataḥ
30. ayam ātivāhikadehaḥ kevalam śuddhacidvyoma (san) bhāvanābhyāsayogataḥ ādhibhautikatām eti.
30. This subtle, transmigrating body (ātivāhikadeha), which is purely the space of consciousness, acquires gross materiality (ādhibhautikatā) through the combination of focused contemplation (bhāvanā) and persistent habit (abhyāsa).
30. גוף מעבר זה אינו אלא מרחב התודעה הטהורה בלבד, אך הוא מקבל גשמיות חומרית באמצעות תרגול מתמיד של מחשבה והתבוננות.
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आधिभौतिकदेहोऽसौ धारणाभ्यासभावनात् ।
विहंगवत्खमभ्येति पश्याभ्यासविजृम्भितम् ॥ ३१ ॥
ādhibhautikadeho'sau dhāraṇābhyāsabhāvanāt ,
vihaṃgavatkhamabhyeti paśyābhyāsavijṛmbhitam 31
31. ādhibhautikadehaḥ asau dhāraṇābhyāsabhāvanāt
vihaṅgavat kham abhyeti paśya abhyāsavijṛmbhitam
31. asau ādhibhautikadehaḥ dhāraṇābhyāsabhāvanāt
vihaṅgavat kham abhyeti abhyāsavijṛmbhitam paśya
31. This physical body, through the cultivation and practice (abhyāsa) of concentration (dhāraṇā), can ascend into the sky like a bird. Behold the marvelous expansion (vijṛmbhita) of practice!
31. הגוף הגשמי הזה, מתוך אימון בריכוז והתבוננות עמוקה, ממריא אל השמיים כמו ציפור – ראה את עוצמת פריחתו של האימון!
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पुण्यानि यान्ति वैफल्यं वैफल्यं यान्ति मातरः ।
भाग्यानि यान्ति वैफल्यं नाभ्यासस्तु कदाचन ॥ ३२ ॥
puṇyāni yānti vaiphalyaṃ vaiphalyaṃ yānti mātaraḥ ,
bhāgyāni yānti vaiphalyaṃ nābhyāsastu kadācana 32
32. puṇyāni yānti vaiphalyam vaiphalyam yānti mātaraḥ
bhāgyāni yānti vaiphalyam na abhyāsaḥ tu kadācana
32. puṇyāni vaiphalyam yānti mātaraḥ vaiphalyam yānti
bhāgyāni vaiphalyam yānti tu abhyāsaḥ kadācana na
32. Meritorious deeds become fruitless, mothers become ineffective, and even fortunes turn to futility. But practice (abhyāsa) never fails.
32. מעשים טובים עלולים לעלות בתוהו, אימהות ומזל יתר עלולים לאכזב, אך תרגול ואימון אינם נכשלים לעולם.
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दुःसाध्याः सिद्धिमायान्ति रिपवो यान्ति मित्रताम् ।
विषाण्यमृततां यान्ति संतताभ्यासयोगतः ॥ ३३ ॥
duḥsādhyāḥ siddhimāyānti ripavo yānti mitratām ,
viṣāṇyamṛtatāṃ yānti saṃtatābhyāsayogataḥ 33
33. duḥsādhyāḥ siddhim āyānti ripavaḥ yānti mitratām
viṣāṇi amṛtatām yānti santatābhyāsayogataḥ
33. santatābhyāsayogataḥ duḥsādhyāḥ siddhim āyānti
ripavaḥ mitratām yānti viṣāṇi amṛtatām yānti
33. Difficult endeavors achieve success (siddhi), enemies become friends, and poisons transform into nectar, all through the discipline (yoga) of continuous practice (abhyāsa).
33. דברים קשים להשגה מתגשמים, אויבים הופכים לידידים, ואפילו רעלים הופכים לשיקוי אלמוות באמצעות תרגול מתמיד.
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येनाभ्यासः परित्यक्त इष्टे वस्तुनि सोऽधमः ।
कदाचिन्न तदाप्नोति वन्ध्या स्वतनयं यथा ॥ ३४ ॥
yenābhyāsaḥ parityakta iṣṭe vastuni so'dhamaḥ ,
kadācinna tadāpnoti vandhyā svatanayaṃ yathā 34
34. yena abhyāsaḥ parityaktaḥ iṣṭe vastuni saḥ adhamaḥ
kadācit na tat āpnoti vandhyā svatanayam yathā
34. yena iṣṭe vastuni abhyāsaḥ parityaktaḥ saḥ adhamaḥ
saḥ tat kadācit na āpnoti yathā vandhyā svatanayam
34. The one who abandons practice (abhyāsa) regarding their desired object is a base person. They will never attain that, just as a barren woman never obtains her own son.
34. האדם השפל הנוטש את האימון והשקידה למען מטרתו הנכספת, לא ישיג אותה לעולם – בדיוק כמו אישה עקרה שלא תלד ילד משלה.
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यदप्यभिमतं वस्तु स्वभ्यासेन तदर्जनात् ।
तद्युक्तिपूर्वकं त्याज्यमामृत्योर्जीवितं यथा ओ ॥ ३५ ॥
yadapyabhimataṃ vastu svabhyāsena tadarjanāt ,
tadyuktipūrvakaṃ tyājyamāmṛtyorjīvitaṃ yathā o 35
35. yat api abhimatam vastu sva abhyāsena tat arjanāt
tat yukti-pūrvakam tyājyam āmṛtyoḥ jīvitam yathā
35. yat api abhimatam vastu sva abhyāsena tat arjanāt,
tat yukti-pūrvakam tyājyam,
āmṛtyoḥ jīvitam yathā.
35. Even a desired object, obtained through one's diligent practice (abhyāsam), should be relinquished with proper reasoning, just as life itself is ultimately abandoned at the time of death.
35. כל יעד נכסף שהושג באמצעות אימון שקוד, אין לנטוש אותו אלא בתבונה ובתהליך מושכל, כשם שאדם שומר על חייו עד יום מותו.
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इष्टे वस्तुनि नाभ्यासं यः करोति नराधमः ।
सोऽनिष्टेऽनिष्टमाप्नोति नरकान्नरकान्तरम् ॥ ३६ ॥
iṣṭe vastuni nābhyāsaṃ yaḥ karoti narādhamaḥ ,
so'niṣṭe'niṣṭamāpnoti narakānnarakāntaram 36
36. iṣṭe vastuni na abhyāsam yaḥ karoti nara-adhamaḥ
saḥ aniṣṭe aniṣṭam āpnoti narakan naraka-antaram
36. yaḥ narādhamaḥ iṣṭe vastuni abhyāsam na karoti,
saḥ aniṣṭe aniṣṭam āpnoti,
narakan naraka-antaram.
36. A contemptible person (narādhamaḥ) who does not engage in diligent practice (abhyāsam) regarding a desirable object, encounters misfortune amidst undesirable things, descending from one hell to another.
36. הנקלה שבבני האדם, שאינו משקיע מאמץ למען מטרות מועילות, נופל מצרה לצרה ועובר מגיהנום אחד למשנהו.
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तरन्ति सरितं स्फीतां संसारासारसेविनः ।
त एवात्मविचाराख्यमभ्यासं न त्यजन्ति ये ॥ ३७ ॥
taranti saritaṃ sphītāṃ saṃsārāsārasevinaḥ ,
ta evātmavicārākhyamabhyāsaṃ na tyajanti ye 37
37. taranti saritam sphītām saṃsāra-asāra-sevinaḥ te
eva ātma-vicāra-ākhyam abhyāsam na tyajanti ye
37. saṃsāra-asāra-sevinaḥ sphītām saritam taranti.
te eva ye ātma-vicāra-ākhyam abhyāsam na tyajanti.
37. Those who recognize the unsubstantial nature of transmigratory existence (saṃsāra) cross the vast river. They are truly the ones who do not abandon the practice (abhyāsam) known as self-inquiry (ātman).
37. רק אלה שאינם נוטשים את התרגול הנקרא חקירת העצמי (אָתְמַה-וִיצָ'ארָה), מצליחים לחצות את הנהר הגועש של סבך הקיום התופעתי חסר התכלית.
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अभ्यासभासोऽभिमतं वस्तु प्रकटयन्त्यलम् ।
प्रापयन्ति च निर्विघ्नं घटं दीपप्रभा यथा ॥ ३८ ॥
abhyāsabhāso'bhimataṃ vastu prakaṭayantyalam ,
prāpayanti ca nirvighnaṃ ghaṭaṃ dīpaprabhā yathā 38
38. abhyāsa-bhāsaḥ abhimatam vastu prakaṭayanti alam
prāpayanti ca nirvighnam ghaṭam dīpa-prabhā yathā
38. abhyāsa-bhāsaḥ abhimatam vastu alam prakaṭayanti ca nirvighnam prāpayanti,
dīpa-prabhā ghaṭam yathā.
38. The radiance of diligent practice (abhyāsa) fully reveals a desired object and enables one to attain it without obstacle, just as the light of a lamp reveals a pot.
38. אור האימון מראה בבהירות את החפץ המבוקש ומביא אליו ללא מכשולים, כשם שאור המנורה מטהר ומגלה כד באפלה.
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यथा कल्पद्रुमलताः सच्चिन्तामणयो यथा ।
फलन्ति शरदश्चैतास्तथैवाभ्यासभूमयः ॥ ३९ ॥
yathā kalpadrumalatāḥ saccintāmaṇayo yathā ,
phalanti śaradaścaitāstathaivābhyāsabhūmayaḥ 39
39. yathā kalpadrumalatāḥ sat cintāmaṇayaḥ yathā
phalanti śaradaḥ ca etāḥ tathā eva abhyāsabhūmayaḥ
39. kalpadrumalatāḥ yathā,
sat cintāmaṇayaḥ yathā,
ca etāḥ abhyāsabhūmayaḥ tathā eva śaradaḥ phalanti
39. Just as wish-fulfilling trees (kalpadruma) and creepers, and just as true wish-fulfilling gems (cintāmaṇi) bear fruit, similarly these fields of diligent practice (abhyāsa) also yield results over the years.
39. כשם שגפני עץ הממשא-משאלות (כַּלְפַּדְרוּמַה) ואבני החן המגשימות (צִנְתָאמַנִי) מניבות פרי בעונתן, כך מניבים פירות שלבי התרגול והאימון.
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इष्टवस्तु चिराभ्यासभास्वान्भासयति प्रजाः ।
तथेन्द्रियाख्यां देहोर्व्यां रात्रिं पश्यन्ति नो यथा ॥ ४० ॥
iṣṭavastu cirābhyāsabhāsvānbhāsayati prajāḥ ,
tathendriyākhyāṃ dehorvyāṃ rātriṃ paśyanti no yathā 40
40. iṣṭavastu cira abhyāsa bhāsvat bhāsayati prajāḥ tathā
indriya ākhyām deha urvyām rātrim paśyanti no yathā
40. cira abhyāsa bhāsvat iṣṭavastu prajāḥ bhāsayati.
tathā yathā indriya ākhyām deha urvyām rātrim no paśyanti.
40. Just as a sun-like brilliance born of prolonged practice (abhyāsa) illuminates desired objects for people, similarly, they do not perceive the night of ignorance, metaphorically called the 'senses' (indriya), residing in the 'earth' (urvī) of the body.
40. שמש האימון הממושך לעבר היעד הנכסף מפיצה אור על בני האדם, כך שאינם רואים עוד את ליל החושים באדמת הגוף.
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सर्वस्य जन्तुजातस्य सर्ववस्त्ववभासने ।
सर्वदैवैक एवोच्चैर्जयत्यभ्यासभास्करः ॥ ४१ ॥
sarvasya jantujātasya sarvavastvavabhāsane ,
sarvadaivaika evoccairjayatyabhyāsabhāskaraḥ 41
41. sarvasya jantujātasya sarva vastu avabhāsane
sarvadā eva ekaḥ eva uccaiḥ jayati abhyāsa bhāskaraḥ
41. jantujātasya sarvasya,
sarva vastu avabhāsane,
ekaḥ eva abhyāsa bhāskaraḥ sarvadā eva uccaiḥ jayati.
41. Among all classes of living beings, and in the illumination of all objects, the one and only sun of practice (abhyāsa) always triumphs mightily.
41. שמש האימון מנצחת תמיד ומאירה בעליוניות לכל היצורים החיים את פני כל הדברים כולם.
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चतुर्दशविधायास्तु भूतजातेर्न कस्यचित् ।
सिध्यत्यभिमतं वस्तु विनाभ्यासमकृत्रिमम् ॥ ४२ ॥
caturdaśavidhāyāstu bhūtajāterna kasyacit ,
sidhyatyabhimataṃ vastu vinābhyāsamakṛtrimam 42
42. caturdaśavidhāyāḥ tu bhūtajāteḥ na kasyacit
sidhyati abhimatam vastu vinā abhyāsam akṛtrimam
42. caturdaśavidhāyāḥ bhūtajāteḥ tu kasyacit na abhimatam vastu akṛtrimam abhyāsam vinā sidhyati.
42. Indeed, for any of the fourteen kinds of beings, no desired object (vastu) is achieved without genuine (akṛtrima) practice (abhyāsa).
42. עבור אף יצור מארבעה-עשר סוגי הברואים במציאות, אין שום יעד נכסף מושג ללא תרגול כבד משקל וכנה.
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पौनःपुन्येन करणमभ्यास इति कथ्यते ।
पुरुषार्थः स एवेह तेनास्ति न विना गतिः ॥ ४३ ॥
paunaḥpunyena karaṇamabhyāsa iti kathyate ,
puruṣārthaḥ sa eveha tenāsti na vinā gatiḥ 43
43. paunaḥpunyena karaṇam abhyāsaḥ iti kathyate
puruṣārthaḥ saḥ eva iha tena asti na vinā gatiḥ
43. karaṇam paunaḥpunyena abhyāsaḥ iti kathyate iha
saḥ eva puruṣārthaḥ asti tena vinā gatiḥ na asti
43. The repeated performance of an action is called practice (abhyāsa). That alone is indeed the human goal (puruṣārtha) in this world, and without it, there is no progress.
43. עשיית דבר שוב ושוב מכונה תרגול ואימון; זוהי שאיפת האדם האמיתית בעולם הזה, ובלעדיה אין כל קידום.
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दृढाभ्यासाभिधानेन यत्ननाम्ना स्वकर्मणा ।
निजवेदनजेनैव सिद्धिर्भवति नान्यथा ॥ ४४ ॥
dṛḍhābhyāsābhidhānena yatnanāmnā svakarmaṇā ,
nijavedanajenaiva siddhirbhavati nānyathā 44
44. dṛḍhābhyāsābhidhānena yatnanāmnā svakarmaṇā
nijavedanajena eva siddhiḥ bhavati na anyathā
44. siddhiḥ dṛḍhābhyāsābhidhānena yatnanāmnā
svakarmaṇā nijavedanajena eva bhavati na anyathā
44. Success (siddhi) is achieved only through one's own action (karma), which is known by the name 'firm practice (abhyāsa)' and 'effort,' and which is born from one's intrinsic understanding. It is not achieved otherwise.
44. ההצלחה מושגת אך ורק באמצעות תרגול איתן, המכונה מאמץ אישי והנובע מהתנסות פנימית ישירה – ולא בשום דרך אחרת.
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अभ्यासभास्वति तपत्यवनौ वने च वीरस्य सिध्यति न यन्न तदस्ति किंचित् ।
अभ्यासतो भुवि भयान्यभयीभवन्ति सर्वासु पर्वतगुहास्वपि निर्जनासु ॥ ४५ ॥
abhyāsabhāsvati tapatyavanau vane ca vīrasya sidhyati na yanna tadasti kiṃcit ,
abhyāsato bhuvi bhayānyabhayībhavanti sarvāsu parvataguhāsvapi nirjanāsu 45
45. abhyāsabhāsvati tapati avanau vane ca
vīrasya sidhyati na yat na tat asti kiṃcit
abhyāsataḥ bhuvi bhayāni abhayībhavanti
sarvāsu parvataguhāsu api nirjanāsu
45. abhyāsabhāsvati tapati avanau vane ca
vīrasya yat na sidhyati tat kiṃcit na asti
abhyāsataḥ bhuvi bhayāni sarvāsu
nirjanāsu parvataguhāsu api abhayībhavanti
45. When the sun of practice (abhyāsa) shines brightly, there is nothing that a hero cannot accomplish, whether on land or in a forest. Through practice (abhyāsa), fears on earth transform into fearlessness, even in all deserted mountain caves.
45. כשהשמש של האימון זורחת על הארץ וביער, אין דבר שהגיבור אינו יכול להשיג. מתוך תרגול שקוד, פחדים הופכים לביטחון אפילו במערות ההרים השוממות ביותר.
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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 (current chapter) 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