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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-1, chapter-31

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श्रीराम उवाच ।
प्रोच्चवृक्षचलत्पत्रलम्बाम्बुलवभङ्गुरे ।
आयुषीशानशीतांशुकलामृदुनि देहके ॥ १ ॥
śrīrāma uvāca ,
proccavṛkṣacalatpatralambāmbulavabhaṅgure ,
āyuṣīśānaśītāṃśukalāmṛduni dehake 1
1. śrīrāma uvāca procca-vṛkṣa-calat-patra-lamba-ambu-lava-bhaṅgure
āyuṣi īśāna-śītāṃśu-kalā-mṛduni dehake
1. śrīrāma uvāca.
āyuṣi dehake procca-vṛkṣa-calat-patra-lamba-ambu-lava-bhaṅgure īśāna-śītāṃśu-kalā-mṛduni (sati)
1. Śrī Rāma said: In this life (āyuṣi), which is as transient as water droplets hanging from the swaying leaves of tall trees, and in this body (dehake), which is as delicate as a digit of Shiva's cool-rayed moon...
1. רָאמָה אמר: כששנות החיים שבירות וחלופיות כמו טיפת מים התלויה על עלה רועד בראש עץ גבוה, וכשהגוף עדין ושביר כמו קרן ירח,
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केदारविरटद्भेककण्ठत्वक्कोणभङ्गुरे ।
वागुरावलये जन्तोः सुहृत्सुजनसंगमे ॥ २ ॥
kedāraviraṭadbhekakaṇṭhatvakkoṇabhaṅgure ,
vāgurāvalaye jantoḥ suhṛtsujanasaṃgame 2
2. kedāra-viraṭat-bheka-kaṇṭha-tvak-koṇa-bhaṅgure
vāgurā-valaye jantoḥ suhṛt-sujana-saṅgame
2. (āyuṣi dehake) kedāra-viraṭat-bheka-kaṇṭha-tvak-koṇa-bhaṅgure (sati),
jantoḥ vāgurā-valaye,
suhṛt-sujana-saṅgame (ca sati).
.
.
2. In this body (dehake) and life (āyuṣi) – which is fragile like the folds of skin at a frog's throat as it emerges from a rice field; within the trap-like circle (vāgurāvalaye) of existence for a living being (jantoḥ), and amidst the gathering of true friends and good people (suhṛt-sujana-saṅgame)...
2. וכאשר קשרי החברות והמפגשים עם אנשים אינם אלא מלכודת רשת ליצורים, שבירים כמו קפל עור בגרונה של צפרדע המקרקרת בשדה,
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वासनावातवलिते कदाशातडिति स्फुटे ।
मोहोग्रमिहिकामेघे घनं स्फूर्जति गर्जति ॥ ३ ॥
vāsanāvātavalite kadāśātaḍiti sphuṭe ,
mohogramihikāmeghe ghanaṃ sphūrjati garjati 3
3. vāsanā-vāta-valite kadāśā-taḍiti sphuṭe
moha-ugra-ihikā-meghe ghanam sphūrjati garjati
3. (āyuṣi dehake) vāsanā-vāta-valite (sati),
kadāśā-taḍiti sphuṭe (sati),
moha-ugra-ihikā-meghe ghanam sphūrjati garjati (ca sati).
.
.
3. When (existence/the mind is) agitated by the winds of latent desires (vāsanā), and when the lightning of false hopes (kadāśā) clearly flashes, and when the dense cloud of fierce delusion (moha) and mist intensely thunders and roars...
3. כאשר ענן האשליה הכבד רועם ומכה בעוצמה, סוער ברוחות הרשמים הפנימיים (וָאסָאנָות) ומבזיק בברקים של תקוות שווא,
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नृत्यत्युत्ताण्डवं चण्डे लोले लोभकलापिनि ।
सुविकासिनि सास्फोटे ह्यनर्थकुटजद्रुमे ॥ ४ ॥
nṛtyatyuttāṇḍavaṃ caṇḍe lole lobhakalāpini ,
suvikāsini sāsphoṭe hyanarthakuṭajadrume 4
4. nṛtyati uttāṇḍavam caṇḍe lole lobhakalāpini
suvikāsini sāsphoṭe hi anarthakuṭajadrume
4. caṇḍe lole lobhakalāpini suvikāsini sāsphoṭe
hi anarthakuṭajadrume uttāṇḍavam nṛtyati
4. A wild, frenzied dance (uttāṇḍava) is performed in this realm, which is fierce and fickle. Here, greed (lobha) is like a peacock, fully flourishing and bursting forth, truly resembling a kuṭaja tree of misfortune.
4. כשהטווס הסוער וההפכפך של החמדנות פוצח בריקוד פראי, ועץ הצרות פורח במלוא עוזו ומניב פירות רעים,
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क्रूरे कृतान्तमार्जारे सर्वभूताखुहारिणि ।
अश्रान्तस्यन्दसंचारे कुतोऽप्युपरिपातिनि ॥ ५ ॥
krūre kṛtāntamārjāre sarvabhūtākhuhāriṇi ,
aśrāntasyandasaṃcāre kuto'pyuparipātini 5
5. krūre kṛtāntamārjāre sarvabhūtākhuhāriṇi
aśrāntasyandasaṃcāre kutaḥ api uparipātini
5. krūre kṛtāntamārjāre sarvabhūtākhuhāriṇi
aśrāntasyandasaṃcāre kutaḥ api uparipātini
5. (This realm, the forest of life,) is cruel, like a cat of death (kṛtānta) that snatches away all beings (bhūta) like mice. It has unceasing, flowing movement and descends from anywhere unexpectedly.
5. וכאשר חתול המוות האכזר, הנע ללא הרף ואורב מכל עבר, פושט במפתיע וטורף את כל היצורים כאילו היו עכברים –
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क उपायो गतिः का वा का चिन्ता कः समाश्रयः ।
केनेयमशुभोदर्का न भवेज्जीविताटवी ॥ ६ ॥
ka upāyo gatiḥ kā vā kā cintā kaḥ samāśrayaḥ ,
keneyamaśubhodarkā na bhavejjīvitāṭavī 6
6. kaḥ upāyaḥ gatiḥ kā vā kā cintā kaḥ samāśrayaḥ
kena iyam aśubhodarkā na bhavet jīvitāṭavī
6. kaḥ upāyaḥ,
kā vā gatiḥ,
kā cintā,
kaḥ samāśrayaḥ? kena iyam aśubhodarkā jīvitāṭavī na bhavet?
6. What is the remedy, or what is the proper course? What is the appropriate thought, what is the refuge? By what means can this forest of life (jīvitāṭavī), which has an inauspicious outcome, be prevented from being so?
6. איזה אמצעי קיים? מהי הדרך? באיזה הרהור יש לאחוז ואיזה מקלט לבקש, כדי שיער החיים הזה לא יסתיים באסון ובסבל?
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न तदस्ति पृथिव्यां वा दिवि देवेषु वा क्वचित् ।
सुधियस्तुच्छमप्येतद्यन्नयन्ति न रम्यताम् ॥ ७ ॥
na tadasti pṛthivyāṃ vā divi deveṣu vā kvacit ,
sudhiyastucchamapyetadyannayanti na ramyatām 7
7. na tat asti pṛthivyām vā divi deveṣu vā kvacit
sudhiyaḥ tuccham api etat yat nayanti na ramyatām
7. pṛthivyām vā divi vā deveṣu kvacit tat na asti
yat sudhiyaḥ tuccham api etat na ramyatām nayanti
7. There is nothing on earth, in heaven, or among the gods, anywhere, that the wise (sudhi) lead to unpleasantness, even if it is trifling.
7. אין דבר בארץ, בשמיים או בין האלים, אפילו הדבר הפעוט ביותר, שחכמים בעלי תבונה לא מבינים את אפסיותו ואינם מוצאים בו חן אמיתי.
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अयं हि दग्धसंसारो नीरन्ध्रकलनाकुलः ।
कथं सुस्वादुतामेति नीरसो मूढतां विना ॥ ८ ॥
ayaṃ hi dagdhasaṃsāro nīrandhrakalanākulaḥ ,
kathaṃ susvādutāmeti nīraso mūḍhatāṃ vinā 8
8. ayam hi dagdhasaṃsāraḥ nīrandhrakalanākulaḥ
kathaṃ susvādutām eti nīrasaḥ mūḍhatām vinā
8. ayam hi dagdhasaṃsāraḥ nīrandhrakalanākulaḥ
nīrasaḥ mūḍhatām vinā susvādutām kathaṃ eti
8. This worldly existence (saṃsāra) is indeed scorched and agitated by endless calculations. How can such an insipid (saṃsāra) attain any pleasantness without delusion?
8. כיצד יכול סבך הקיום התופעתי (סַמְסָארָה) היבש והריק, המלא מחשבות הבל ותשוקות שווא, להיראות מתוק ומושך למישהו, אלא אם כן הוא שקוע בעיוורון ובאשליה?
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आशाप्रतिविपाकेन क्षीरस्नानेन रम्यताम् ।
उपैति पुष्पशुभ्रेण मधुनेव वसुंधरा ॥ ९ ॥
āśāprativipākena kṣīrasnānena ramyatām ,
upaiti puṣpaśubhreṇa madhuneva vasuṃdharā 9
9. āśāprativipākena kṣīrasnānena ramyatām
upaiti puṣpaśubhrena madhunā iva vasundharā
9. āśāprativipākena ramyatām vasundharā
kṣīrasnānena puṣpaśubhrena madhunā iva upaiti
9. Through the fruition of hopes and desires, loveliness is attained, just as the earth (vasundharā) becomes charming with honey and a purifying milk-bath made bright as flowers.
9. כפי שהארץ עוטה יופי כשאור הבוקע מפרחים שוטף אותה, כך התקווה מעניקה לקיום מראית עין של חן ויופי מתוק.
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अपमृष्टमलोदेति क्षालनेनामृतद्युतिः ।
मनश्चन्द्रमसः केन तेन कामकलङ्कितात् ॥ १० ॥
apamṛṣṭamalodeti kṣālanenāmṛtadyutiḥ ,
manaścandramasaḥ kena tena kāmakalaṅkitāt 10
10. apamṛṣṭamalaḥ udeti kṣālanena amṛtadyutiḥ
manaḥ candramasaḥ kena tena kāmakalaṅkitāt
10. amṛtadyutiḥ apamṛṣṭamalaḥ kṣālanena udeti manaḥ
kāmakalaṅkitāt candramasaḥ tena kena [śudhyati]
10. The moon (amṛtadyutiḥ) emerges, its impurities removed by cleansing. By what means, then, can the mind (manaḥ) be purified from the stains of desire (kāma), as if it were the moon (candramasaḥ)?
10. באיזה אופן אפשר לטהר את ירח פעילות המחשבות המוכתם בתשוקות היצר, כדי שיזכך את זיהומו ויקרן באור זיוו הטהור והאלמותי?
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दृष्टसंसारगतिना दृष्टादृष्टविनाशिना ।
केनेव व्यवहर्तव्यं संसारवनवीथिषु ॥ ११ ॥
dṛṣṭasaṃsāragatinā dṛṣṭādṛṣṭavināśinā ,
keneva vyavahartavyaṃ saṃsāravanavīthiṣu 11
11. dṛṣṭasaṃsāragatinā dṛṣṭādṛṣṭavināśinā kena
iva vyavahartavyam saṃsāravanavīthiṣu
11. saṃsāravanavīthiṣu dṛṣṭasaṃsāragatinā
dṛṣṭādṛṣṭavināśinā kena iva vyavahartavyam
11. In the winding paths of worldly existence (saṃsāra), by whom should action be undertaken? (It should be undertaken) as if (guided) by one who has truly understood the course of (saṃsāra) and who overcomes both the manifest and the unmanifest.
11. כיצד צריך לנהוג בשבילי יער הקיום התופעתי (סַמְסָארָה) אדם שזיהה את הליכות העולם ומבין שכל היש, הנגלה והנסתר, דינו להתפוגג?
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रागद्वेषमहारोगा भोगपूगा विभूतयः ।
कथं जन्तुं न बाधन्ते संसारार्णवचारिणम् ॥ १२ ॥
rāgadveṣamahārogā bhogapūgā vibhūtayaḥ ,
kathaṃ jantuṃ na bādhante saṃsārārṇavacāriṇam 12
12. rāgadveṣamahārogā bhogapūgā vibhūtayaḥ katham
jantum na bādhante saṃsārārṇavacāriṇam
12. katham rāgadveṣamahārogā bhogapūgā vibhūtayaḥ
saṃsārārṇavacāriṇam jantum na bādhante
12. How is it that the great diseases of attachment (rāga) and aversion (dveṣa), the multitude of worldly enjoyments, and various powers do not torment a living being who wanders in the ocean of transmigration (saṃsāra)?
12. כיצד ייתכן שהמחלות הקשות של ההשתוקקות והסלידה, המלוות בשפע תענוגות ועושר, לא ייסרו את היצור המפליג באוקיינוס סבך הקיום התופעתי (סַמְסָארָה)?
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कथं च धीरवर्याग्नौ पततापि न दह्यते ।
पावके पारदेनेव रसेन रसशालिना ॥ १३ ॥
kathaṃ ca dhīravaryāgnau patatāpi na dahyate ,
pāvake pāradeneva rasena rasaśālinā 13
13. katham ca dhīravaryāgnau patatā api na
dahyate pāvake pāradena iva rasena rasaśālinā
13. katham ca patatā api dhīravaryāgnau na
dahyate pāvake rasena rasaśālinā pāradena iva
13. And how is it that a being, even when falling into the intense fire of the most resolute (dhīra) among men, is not consumed, just as mercury (rasa), possessing its inherent potency, is not burned by fire (pāvaka)?
13. וכיצד אדם המיושב בדעתו, הנופל לאש הבלי העולם, אינו נשרף בה – בדיוק כפי שכספית מעובדת אינה נאכלת באש?
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यस्मात्किल जगत्यस्मिन्व्यवहारक्रिया विना ।
न स्थितिः संभवत्यब्धौ पतितस्याजला यथा ॥ १४ ॥
yasmātkila jagatyasminvyavahārakriyā vinā ,
na sthitiḥ saṃbhavatyabdhau patitasyājalā yathā 14
14. yasmāt kila jagati asmin vyavahārakriyā vinā na
sthitiḥ sambhavati abdhau patitasya ajalā yathā
14. yasmāt kila asmin jagati vyavahārakriyā vinā sthitiḥ na sambhavati,
yathā abdhau patitasya ajalā
14. Indeed, in this world, existence (sthiti) is not possible without practical activity, just as for one fallen into the ocean, a state without water (ajalā) is impossible.
14. שהרי בעולם הזה אי אפשר להתקיים ללא התנהלות ופעילות בענייני החיים, כשם שמי שנפל לאוקיינוס אינו יכול להימנע ממגע עם המים.
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रागद्वेषविनिर्मुक्ता सुखदुःखविवर्जिता ।
कृशानोर्दाहहीनेव शिखा नास्तीह सत्क्रिया ॥ १५ ॥
rāgadveṣavinirmuktā sukhaduḥkhavivarjitā ,
kṛśānordāhahīneva śikhā nāstīha satkriyā 15
15. rāgadveṣavinirmuktā sukhaduḥkhavivarjitā
kṛśānoḥ dāhahīnā iva śikhā na asti iha satkriyā
15. rāgadveṣavinirmuktā sukhaduḥkhavivarjitā kṛśānoḥ dāhahīnā iva śikhā [yā],
sā satkriyā iha na asti
15. A virtuous action (satkriyā) that is truly free from attachment (rāga) and aversion (dveṣa), and devoid of pleasure and pain, does not exist in this world (iha), just as a flame (śikhā) without its power to burn (dāha) does not exist.
15. אין בעולם הזה פעילות טהורה הריקה לחלוטין מהשתוקקות ומהסתייגות, או שאינה מביאה עונג או כחכוח של צער – בדיוק כפי שאין להבת אש שאינה יוקדת ושורפת.
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मनोमननशालिन्याः सत्ताया भुवनत्रये ।
क्षयो युक्तिं विना नास्ति ब्रूत तामलमुत्तमाम् ॥ १६ ॥
manomananaśālinyāḥ sattāyā bhuvanatraye ,
kṣayo yuktiṃ vinā nāsti brūta tāmalamuttamām 16
16. manaḥ manana śālinyāḥ sattāyāḥ bhuvanatraye
kṣayaḥ yuktiṃ vinā na asti brūta tām alam uttamām
16. bhuvanatraye manaḥ-manana-śālinyāḥ sattāyāḥ yuktiṃ vinā kṣayaḥ na asti.
tām alam uttamām brūta.
16. In the three worlds, existence (sattā), which is characterized by the mind's reflection (mano-manana), does not cease without a proper means (yukti). Please explain that most excellent means to me thoroughly.
16. קיומה של פעילות המחשבות ההוגה ללא הרף בשלושת העולמות אינו יכול להיעלם ללא השיטה הנכונה; אנא ספרו לי והורו לי את השיטה העליונה הזאת!
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व्यवहारवतो युक्त्या दुःखं नायाति मे यया ।
अथवा व्यवहारस्य ब्रूत तां युक्तिमुत्तमाम् ॥ १७ ॥
vyavahāravato yuktyā duḥkhaṃ nāyāti me yayā ,
athavā vyavahārasya brūta tāṃ yuktimuttamām 17
17. vyavahāravataḥ yuktyā duḥkhaṃ na āyāti me yayā
athavā vyavahārasya brūta tām yuktim uttamām
17. (he) vyavahāravataḥ me yayā yuktyā duḥkhaṃ na āyāti,
(tāṃ yuktim) brūta.
athavā,
vyavahārasya tām uttamām yuktim brūta.
17. Please explain the method (yukti) by which suffering (duḥkha) does not come to me, who is engaged in worldly affairs. Or, alternatively, explain that excellent method (yukti) for dealing with worldly affairs.
17. הורו לי את השיטה העליונה של ההתנהלות בעולם, זו שבאמצעותה אדם הפועל בחיי היומיום אינו נפגע מהסבל והצער.
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तत्कथं केन वा किं वा कृतमुत्तमचेतसा ।
पूर्वं येनैति विश्रामं परमं पावनं मनः ॥ १८ ॥
tatkathaṃ kena vā kiṃ vā kṛtamuttamacetasā ,
pūrvaṃ yenaiti viśrāmaṃ paramaṃ pāvanaṃ manaḥ 18
18. tat kathaṃ kena vā kim vā kṛtam uttamacetasā
pūrvaṃ yena eti viśrāmaṃ paramaṃ pāvanaṃ manaḥ
18. tat pūrvaṃ uttamacetasā kathaṃ kena vā kim vā kṛtam? yena manaḥ paramaṃ pāvanaṃ viśrāmaṃ eti.
18. Therefore, how, or by whom, or what (action) was performed earlier by an excellent intellect, by which the mind (manas) attains supreme, purifying rest?
18. כיצד, על ידי מי ומתוך איזה מעשה השיגו אנשי הסגולה בעבר את המנוחה העילאית והמטהרת של המחשבה?
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यथा जानासि भगवंस्तथा मोहनिवृत्तये ।
ब्रूहि मे साधवो येन नूनं निर्दुःखतां गताः ॥ १९ ॥
yathā jānāsi bhagavaṃstathā mohanivṛttaye ,
brūhi me sādhavo yena nūnaṃ nirduḥkhatāṃ gatāḥ 19
19. yathā jānāsi bhagavan tathā mohanivṛttaye
brūhi me sādhavaḥ yena nūnaṃ nirduḥkhatām gatāḥ
19. he bhagavan,
yathā tvaṃ jānāsi,
tathā me mohanivṛttaye brūhi,
yena sādhavaḥ nūnaṃ nirduḥkhatām gatāḥ.
19. O revered one (bhagavan), as you know, please tell me, for the cessation of delusion, by what means the virtuous ones (sādhu) certainly attained freedom from suffering.
19. מורה מכובד, לְמַד אותי כפי שאתה יודע כדי לסלק את האשליה (מוֹהָה), כך שאוכל ללכת בדרך שבה הקדושים שחררו את עצמם מכל סבל.
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अथवा तादृशी युक्तिर्यदि ब्रह्मन्न विद्यते ।
न वक्ति मम वा कश्चिद्विद्यमानामपि स्फुटम् ॥ २० ॥
athavā tādṛśī yuktiryadi brahmanna vidyate ,
na vakti mama vā kaścidvidyamānāmapi sphuṭam 20
20. athavā tādṛśī yuktiḥ yadi brahman na vidyate
na vakti mama vā kaścit vidyamānām api sphuṭam
20. athavā brahman yadi tādṛśī yuktiḥ na vidyate
vā kaścit vidyamānām api sphuṭam mama na vakti
20. Or, O Brahmin, if such a method does not exist, and no one clearly explains it to me even if one does exist.
20. הוי בְּרַהְמָן (איש האלוהים), אם שיטה כזו אינה קיימת, או אם איש אינו מוכן לגלות לי אותה בגלוי אף על פי שהיא קיימת,
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स्वयं चैव न चाप्नोमि तां विश्रान्तिमनुत्तमाम् ।
तदहं त्यक्तसर्वेहो निरहंकारतां गतः ॥ २१ ॥
svayaṃ caiva na cāpnomi tāṃ viśrāntimanuttamām ,
tadahaṃ tyaktasarveho nirahaṃkāratāṃ gataḥ 21
21. svayam ca eva na ca āpnomi tām viśrāntim anuttamām
tat aham tyaktasarvehaḥ nirahaṅkāratām gataḥ
21. ca eva svayam ca na āpnomi tām anuttamām viśrāntim
tat aham tyaktasarvehaḥ nirahaṅkāratām gataḥ
21. And indeed, I myself do not attain that unsurpassed tranquility. Therefore, having abandoned all desires and attained a state free from ego (ahaṅkāra), I...
21. ואם בעצמי לא אוכל למצוא את המנוחה העליונה הזו, כי אז אנטוש את כל השאיפות והמאמצים, אשתחרר לחלוטין מהאגו (אַהַנְקָארָה),
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न च तिष्ठामि कार्येषु संपत्स्वापद्दशासु च ।
न किंचिदपि वाञ्छामि देहत्यागादृते मुने ॥ २३ ॥
na ca tiṣṭhāmi kāryeṣu saṃpatsvāpaddaśāsu ca ,
na kiṃcidapi vāñchāmi dehatyāgādṛte mune 23
23. na ca tiṣṭhāmi kāryeṣu sampatsu āpaddaśāsu ca
na kiñcit api vāñchāmi dehatyāgāt ṛte mune
23. ca na kāryeṣu sampatsu ca āpaddaśāsu tiṣṭhāmi
ca mune na kiñcit api dehatyāgāt ṛte vāñchāmi
23. I do not involve myself in affairs, whether in prosperity or in adversity. And, O sage, I desire nothing at all except for the abandonment of this body.
23. ולא אעסוק עוד בפעולות, לא במצבי שפע ולא בעת צרה; איני משתוקק לדבר מלבד נטישת הגוף הזה, הוי מוּנִי (חכם פרוש).
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केवलं विगताशङ्को निर्ममो गतमत्सरः ।
मौन एवेह तिष्ठामि लिपिकर्मस्विवार्पितः ॥ २४ ॥
kevalaṃ vigatāśaṅko nirmamo gatamatsaraḥ ,
mauna eveha tiṣṭhāmi lipikarmasvivārpitaḥ 24
24. kevalam vigatāśaṅkaḥ nirmamaḥ gatamatsaraḥ
maunaḥ eva iha tiṣṭhāmi lipikarmasu iva arpitaḥ
24. kevalam vigatāśaṅkaḥ nirmamaḥ gatamatsaraḥ
maunaḥ eva iha lipikarmasu iva arpitaḥ tiṣṭhāmi
24. Solely, free from doubt, possessiveness, and envy, I remain here in silence, as if entirely absorbed in scribal work.
24. אשב פה בדממה, נקי מספקות, ללא תחושת בעלות וללא קנאה, כשהנני נייח ושותק כמו דמות המצוירת בציור קיר.
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अथ क्रमेण संत्यज्य प्रश्वासोच्छ्वाससंविदः ।
संनिवेशं त्यजामीममनर्थं देहनामकम् ॥ २५ ॥
atha krameṇa saṃtyajya praśvāsocchvāsasaṃvidaḥ ,
saṃniveśaṃ tyajāmīmamanarthaṃ dehanāmakam 25
25. atha krameṇa saṃtyajya praśvāsocchvāsasaṃvidaḥ
saṃniveśam tyajāmi imam anartham dehanāmakam
25. atha krameṇa praśvāsocchvāsasaṃvidaḥ saṃtyajya
imam anartham dehanāmakam saṃniveśam tyajāmi
25. Then, by gradually relinquishing the awareness of inhalation and exhalation, I renounce this worthless dwelling called the body.
25. בהדרגה אטוש את המודעות לנשימה פנימה והחוצה, ואעזוב לחלוטין את הבית הריק והמיותר הזה הנקרא גוף.
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नाहमस्य न मे नान्यः शाम्याम्यस्नेहदीपवत् ।
सर्वमेव परित्यज्य त्यजामीदं कलेवरम् ॥ २६ ॥
nāhamasya na me nānyaḥ śāmyāmyasnehadīpavat ,
sarvameva parityajya tyajāmīdaṃ kalevaram 26
26. na aham asya na me na anyaḥ śāmyāmi asnehadīpavat
sarvam eva parityajya tyajāmi idam kalevaram
26. na aham asya na me na anyaḥ asnehadīpavat śāmyāmi
sarvam eva parityajya idam kalevaram tyajāmi
26. I do not belong to this (body), nor does this (body) belong to me, nor do I belong to any other. I extinguish myself like a lamp without oil. Having completely abandoned everything, I relinquish this body.
26. איני שייך לגוף, הוא אינו שלי, ואין לי עניין בשום דבר אחר. אדעך ואכבה כמו מנורה שכלו שמניה, כשאני זונח את הכל ומותיר מאחוריי גוף זה.
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श्रीवाल्मीकिरुवाच ।
इत्युक्तवानमलशीतकराभिरामो रामो महत्तरविचारविकासिचेताः ।
तूष्णीं बभूव पुरतो महतां घनानां केकारवं श्रमवशादिव नीलकण्ठः ॥ २७ ॥
śrīvālmīkiruvāca ,
ityuktavānamalaśītakarābhirāmo rāmo mahattaravicāravikāsicetāḥ ,
tūṣṇīṃ babhūva purato mahatāṃ ghanānāṃ kekāravaṃ śramavaśādiva nīlakaṇṭhaḥ 27
27. śrīvālmīkiḥ uvāca iti uktavān
amalaśītakārābhirāmaḥ rāmaḥ mahattaravicāravikāsicetāḥ
tūṣṇīm babhūva purataḥ mahatām ghanānām
kekāravam śramavaśāt iva nīlakaṇṭhaḥ
27. śrīvālmīkiḥ uvāca.
rāmaḥ amalaśītakārābhirāmaḥ mahattaravicāravikāsicetāḥ iti uktavān.
mahatām purataḥ tūṣṇīm babhūva.
nīlakaṇṭhaḥ iva śramavaśāt ghanānām kekāravam
27. Śrī Vālmīki said: Having spoken thus, Rāma, whose beauty was like the pure, cool moon, and whose mind had expanded through profound deliberation, fell silent before the great sages, just as a peacock, overcome by weariness, would cease its calls even before towering clouds.
27. וָואלְמִיקִי אמר: לאחר שדיבר כך רָאמָה, הנעים והזך כקרני הירח הצוננות, אשר פעילות חשיבתו התרחבה מתוך הרהור מעמיק, הוא נאלם דום בפני החכמים הדגולים, כפי שטווס משתתק מקריאתו למראית עננים כבדים מחמת התעייפות.
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vairāgya prakaraṇa (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 (current chapter) 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)

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