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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-19

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श्रीवसिष्ठ उवाच ।
विशिष्टांशसमर्थत्वमुपमानेषु गृह्यते ।
को भेदः सर्वसादृश्ये तूपमानोपमेययोः ॥ १ ॥
śrīvasiṣṭha uvāca ,
viśiṣṭāṃśasamarthatvamupamāneṣu gṛhyate ,
ko bhedaḥ sarvasādṛśye tūpamānopameyayoḥ 1
1. śrīvasiṣṭhaḥ uvāca viśiṣṭāṃśasamarthatvam upamāneṣu
gṛhyate kaḥ bhedaḥ sarvasādṛśye tu upamānopameyayoḥ
1. śrīvasiṣṭhaḥ uvāca upamāneṣu viśiṣṭāṃśasamarthatvam
gṛhyate tu sarvasādṛśye upamānopameyayoḥ kaḥ bhedaḥ
1. Vasiṣṭha said: In analogies, only a specific aspect of comparison is usually considered relevant. But if there were complete similarity, what distinction would remain between the object of comparison and the thing being compared?
1. וַסִישְטְהַה אמר: במשלים מתייחסים רק להיבט ספציפי בעל תקפות; הרי אם היה דמיון מוחלט בכל, מה היה ההבדל בין המשל לנמשל?
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दृष्टान्तबुद्धावेकात्मज्ञानशास्त्रार्थवेदनात् ।
महावाक्यार्थसंसिद्धा शान्तिनिर्वाणमुच्यते ॥ २ ॥
dṛṣṭāntabuddhāvekātmajñānaśāstrārthavedanāt ,
mahāvākyārthasaṃsiddhā śāntinirvāṇamucyate 2
2. dṛṣṭāntabuddhau ekātmajñānaśāstrārthavedanāt
mahāvākyārthasaṃsiddhā śāntiḥ nirvāṇam ucyate
2. dṛṣṭāntabuddhau ekātmajñānaśāstrārthavedanāt
mahāvākyārthasaṃsiddhā śāntiḥ nirvāṇam ucyate
2. True peace (śānti) and final liberation (nirvāṇa) are declared to be achieved when, through understanding the meaning of scriptural teachings about the knowledge of the one Self (ātman) - even as illustrated by examples - the profound meaning of the great statements (mahāvākya) is perfectly realized.
2. כאשר באמצעות הבנת המשלים נתפסת משמעות כתבי הקודש המורים על אחדות העצמי, השלווה החרותה בהגשמת האמת העליונה נקראת נִרְוָאנָה.
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तस्माद्दृष्टान्तदार्ष्टान्तविकल्पोल्लसितैरलम् ।
यया कयाचिद्युक्त्या तु महावाक्यार्थमाश्रयेत् ॥ ३ ॥
tasmāddṛṣṭāntadārṣṭāntavikalpollasitairalam ,
yayā kayācidyuktyā tu mahāvākyārthamāśrayet 3
3. tasmāt dṛṣṭāntadārṣṭāntavikalpolllasitaiḥ alam
yayā kayācit yuktyā tu mahāvākyārtham āśrayet
3. tasmāt dṛṣṭāntadārṣṭāntavikalpolllasitaiḥ alam
tu yayā kayācit yuktyā mahāvākyārtham āśrayet
3. Therefore, there is no need for the proliferation of distinctions between examples and that which they exemplify. Rather, one should firmly grasp the meaning of the great statements (mahāvākya) by any means or logical approach whatsoever.
3. על כן, די להתפלפלות הבלתי נגמרת על הפרטים שבמשל ובנמשל! מן הראוי להיעזר בכל הגיון אפשרי כדי להיסמך על האמת שבאמרות החכמה העליונות.
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शान्तिः श्रेयः परं विद्धि तत्प्राप्तौ यत्नवान्भव ।
भोक्तव्यमोदनं प्राप्तं किं तत्सिद्धौ विकल्पितैः ॥ ४ ॥
śāntiḥ śreyaḥ paraṃ viddhi tatprāptau yatnavānbhava ,
bhoktavyamodanaṃ prāptaṃ kiṃ tatsiddhau vikalpitaiḥ 4
4. śāntiḥ śreyaḥ param viddhi tatprāptau yatnavān bhava
bhoktavyam odanam prāptam kim tatsiddhau vikalpitaiḥ
4. śāntiḥ param śreyaḥ viddhi tatprāptau yatnavān bhava
prāptam odanam bhoktavyam tatsiddhau vikalpitaiḥ kim
4. Know that peace (śānti) is the supreme good; be diligent in its attainment. What is the use of intricate deliberations concerning its preparation when the food to be eaten is already at hand?
4. דע כי השלווה היא הטוב העליון, ועשה מאמץ להשיגה. כאשר הוגש אורז המוכן לאכילה, מה הטעם להתווכח על אופן הכנתו?
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अकारणैः कारणिभिर्बोधार्थमुपमीयते ।
उपमानैस्तूपमेयैः सदृशैरेकदेशतः ॥ ५ ॥
akāraṇaiḥ kāraṇibhirbodhārthamupamīyate ,
upamānaistūpameyaiḥ sadṛśairekadeśataḥ 5
5. akāraṇaiḥ kāraṇibhiḥ bodhārtham upamīyate
upamānaiḥ tu upameyaiḥ sadṛśaiḥ ekadeśataḥ
5. bodhārtham akāraṇaiḥ kāraṇibhiḥ upamīyate
tu upamānaiḥ sadṛśaiḥ upameyaiḥ ekadeśataḥ
5. For the sake of understanding, something is compared by means of causes and non-causes. However, it is also partially likened through similar analogies to the objects of comparison.
5. המציאות החסרת סיבה מומשלת באמצעות דברים בעלי סיבה לצורך הבנה, תוך שימוש במדמים הדומה לנמשל בהיבט אחד בלבד.
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स्थातव्यं नेह भोगेषु विवेकरहितात्मना ।
उपलोदरसंजातपरिपीनान्धभेकवत् ॥ ६ ॥
sthātavyaṃ neha bhogeṣu vivekarahitātmanā ,
upalodarasaṃjātaparipīnāndhabhekavat 6
6. sthātavyam na iha bhogeṣu vivekarahita
ātmanā upalodarasamjātaparipīnāndhabhekavat
6. vivekarahita ātmanā iha bhogeṣu na sthātavyam
upalodarasamjātaparipīnāndhabhekavat
6. A person whose self (ātman) lacks discernment (viveka) should not remain here amidst worldly pleasures, just like a blind frog that has grown excessively fat from being born within the hollow of a stone.
6. אין לשקוע כאן בתענוגות החושים ללא תבונה מבחינה, כמו צפרדע עיוורת ושמנה שנולדה בתוך אבן.
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दृष्टान्तैर्यत्नमाश्रित्य जेतव्यं परमे पदम् ।
विचारणवता भाव्यं शान्तिशास्त्रार्थशालिना ॥ ७ ॥
dṛṣṭāntairyatnamāśritya jetavyaṃ parame padam ,
vicāraṇavatā bhāvyaṃ śāntiśāstrārthaśālinā 7
7. dṛṣṭāntaiḥ yatnam āśritya jetavyam parame padam
vicāraṇavatā bhāvyam śāntiśāstrārthaśālinā
7. dṛṣṭāntaiḥ yatnam āśritya parame padam jetavyam
vicāraṇavatā śāntiśāstrārthaśālinā bhāvyam
7. Relying on effort, guided by examples, one should conquer the supreme state. One should be endowed with discernment and adorned with the wisdom of the scriptures of peace.
7. תוך הסתמכות על מאמץ הנעזר בדוגמאות מומלץ לכבוש את המצב העליון; על האדם להיות חוקר ומעמיק, שרוי בשלווה ומלא בהבנת כתבי החכמה.
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शास्त्रोपदेशसौजन्यप्रज्ञातज्ज्ञसमागमैः ।
अन्तरान्तरसंपन्नधर्मार्थोपार्जनक्रियः ॥ ८ ॥
śāstropadeśasaujanyaprajñātajjñasamāgamaiḥ ,
antarāntarasaṃpannadharmārthopārjanakriyaḥ 8
8. śāstropadeśasaujanyaprajñātajjñasamāgamaiḥ
antarāntarasampannadharmārthopārjanakriyaḥ
8. śāstropadeśasaujanyaprajñātajjñasamāgamaiḥ
antarāntarasampannadharmārthopārjanakriyaḥ
8. Through regular association with those proficient in scriptural instruction, virtuous conduct, and wisdom, one who is engaged in the repeated achievement of actions for the acquisition of both natural law (dharma) and material well-being (artha).
8. באמצעות הדרכת הכתובים, נועם הליכות, תבונה ומפגש עם יודעי האמת, משיג האדם בהדרגה את פירות חוק היושר והשגשוג.
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तावद्विचारयेत्प्राज्ञो यावद्विश्रान्तिमात्मनि ।
संप्रयात्यपुनर्नाशां शान्तिं तुर्यपदाभिधाम् ॥ ९ ॥
tāvadvicārayetprājño yāvadviśrāntimātmani ,
saṃprayātyapunarnāśāṃ śāntiṃ turyapadābhidhām 9
9. tāvat vicārayet prājñaḥ yāvat viśrāntim ātmani
saṃprayāti apunar-nāśām śāntim turyapada-abhidhām
9. prājñaḥ tāvat vicārayet yāvat ātmani apunar-nāśām
turyapada-abhidhām śāntim viśrāntim saṃprayāti
9. A wise person should continue to reflect until they attain within their self (ātman) that imperishable peace which is designated as the fourth state (turiya), achieving true rest.
9. על החכם לחקור ולתהות עד שיגיע למנוחה פנימית בתוך העצמי, אל שלווה נצחית ובלתי מתכלה הנקראת מצב תּוּרְיַה (המצב הרביעי של התודעה).
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तुर्यविश्रान्तियुक्तस्य प्रतीपस्य भवार्णवात् ।
जीवतोऽजीवतश्चैव गृहस्थस्य तथा यतेः ॥ १० ॥
turyaviśrāntiyuktasya pratīpasya bhavārṇavāt ,
jīvato'jīvataścaiva gṛhasthasya tathā yateḥ 10
10. turya-viśrānti-yuktasya pratīpasya bhavārṇavāt
jīvataḥ ajīvataḥ ca eva gṛhasthasya tathā yateḥ
10. turya-viśrānti-yuktasya bhavārṇavāt pratīpasya
jīvataḥ ajīvataḥ ca eva gṛhasthasya tathā yateḥ
10. This (state) applies to one who is endowed with the tranquility of the fourth (turiya) state, who has turned away from the ocean of (saṃsāra) existence, whether embodied or disembodied, and likewise to a householder or an ascetic.
10. עבור מי שנוהג לנוח במצב תּוּרְיַה ופנה עורף לאוקיינוס סבך הקיום התופעתי, בין אם הוא חי ובין אם מת, בין אם הוא איש משפחה ובין אם פרוש...
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न कृतेनाकृतेनार्थो न श्रुतिस्मृतिविभ्रमैः ।
निर्मन्दर इवाम्भोधिः स तिष्ठति यथास्थितम् ॥ ११ ॥
na kṛtenākṛtenārtho na śrutismṛtivibhramaiḥ ,
nirmandara ivāmbhodhiḥ sa tiṣṭhati yathāsthitam 11
11. na kṛtena akṛtena arthaḥ na śruti-smṛti-vibhrámaiḥ
nir-mandaraḥ iva ambhodhiḥ saḥ tiṣṭhati yathā-sthitam
11. saḥ kṛtena akṛtena arthaḥ na,
śruti-smṛti-vibhrámaiḥ (arthaḥ) na.
(saḥ) nir-mandaraḥ ambhodhiḥ iva yathā-sthitam tiṣṭhati.
11. For such a person, there is no concern with actions performed or not performed, nor with the confusions arising from sacred texts (śruti and smṛti). He remains calm, like an ocean unchurned by the Mandara mountain, abiding in the natural state.
11. ...אין שום תועלת או הפסד במעשה שנעשה או שלא נעשה, ולא בבלבולי המסורות והכתובים. הוא שוכן נינוח במצבו הטבעי, כמו אוקיינוס ששקט לאחר שחדלו לבחון אותו.
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एकांशेनोपमानानामुपमेयसधर्मता ।
बोद्धव्यं बोध्यबोधाय न स्थेयं बोधचञ्चुना ॥ १२ ॥
ekāṃśenopamānānāmupameyasadharmatā ,
boddhavyaṃ bodhyabodhāya na stheyaṃ bodhacañcunā 12
12. ekāṃśena upamānānām upameya-sadharma-tā boddhavyam
bodhya-bodhāya na stheyam bodha-cañcunā
12. upamānānām upameya-sadharma-tā ekāṃśena boddhavyam.
bodhya-bodhāya (idam) boddhavyam.
bodha-cañcunā na stheyam.
12. The similarity of qualities between the objects of comparison (upamāna) and the thing to be compared (upameya) should be understood only in a single aspect. This is to be known for the sake of understanding what is to be taught, and one should not dwell with a merely superficial intellect.
12. הדמיון של המשלים לנמשל הוא בהיבט אחד בלבד; עניין זה יש להבין כדי לתפוס את התוכן, ואין להישאר פטפטן המתחזה ליודע.
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यया कयाचिद्युक्त्या तु बोद्धव्यं बोध्यमेव ते ।
युक्तायुक्तं न पश्यन्ति व्याकुला बोधचञ्चवः ॥ १३ ॥
yayā kayācidyuktyā tu boddhavyaṃ bodhyameva te ,
yuktāyuktaṃ na paśyanti vyākulā bodhacañcavaḥ 13
13. yayā kayācit yuktyā tu boddhavyam bodhyam eva te
yuktāyuktam na paśyanti vyākulāḥ bodhacañcavaḥ
13. te bodhyam eva boddhavyam yayā kayācit yuktyā tu
bodhacañcavaḥ vyākulāḥ yuktāyuktam na paśyanti
13. By whatever means, that which is to be understood must indeed be realized by you. Those whose intellects (bodha) are restless and agitated do not discern what is appropriate and what is inappropriate.
13. באמצעות כל דרך הגיונית, עליך להבין את מה שראוי להבינו; יומרניים מבולבלים אינם רואים מה נכון ומה אינו נכון.
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हृदये संविदाकाशे विश्रान्तेऽनुभवात्मनि ।
वस्तुन्यनर्थं यः प्राह बोधचञ्चुः स उच्यते ॥ १४ ॥
hṛdaye saṃvidākāśe viśrānte'nubhavātmani ,
vastunyanarthaṃ yaḥ prāha bodhacañcuḥ sa ucyate 14
14. hṛdaye saṃvidākāśe viśrānte anubhavātmani
vastuni anartham yaḥ prāha bodhacañcuḥ saḥ ucyate
14. yaḥ hṛdaye saṃvidākāśe viśrānte anubhavātmani
vastuni anartham prāha saḥ bodhacañcuḥ ucyate
14. One who declares meaninglessness (anartha) in that Reality (vastu) which reposes as the very nature (ātman) of experience within the heart, in the expanse of consciousness, is called one whose intellect (bodha) is restless.
14. מי שטוען שיש פגם במציאות העליונה, בשעה שהחשיבה נחה במרחב התודעה שבלב שמהותו חוויה ישירה – אדם כזה נקרא המתחזה ליודע.
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अभिमानविकल्पांशैरज्ञो ज्ञप्तिं विकल्पयेत् ।
बोधं मलिनयत्यन्तः स्वं खमब्द इवामलम् ॥ १५ ॥
abhimānavikalpāṃśairajño jñaptiṃ vikalpayet ,
bodhaṃ malinayatyantaḥ svaṃ khamabda ivāmalam 15
15. abhimānavikalpāṃśaiḥ ajñaḥ jñaptim vikalpayet
bodham malinayati antaḥ svam kham abdaḥ iva amalam
15. ajñaḥ abhimānavikalpāṃśaiḥ jñaptim vikalpayet
antaḥ svam amalam kham abdaḥ iva bodham malinayati
15. The ignorant person (ajña), through components of ego (abhimāna) and mental constructs (vikalpa), may conceive of knowledge (jñapti). From within, he contaminates his own pure (amala) expanse (kham) [of consciousness], just as a cloud (abda) sullies the clear sky.
15. באמצעות תפיסות אגוצנטריות וספקות, המבורות משבש את הידיעה הטהורה, ומזהם את ההבנה הפנימית כשם שענן מעיב על השמיים הטהורים.
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सर्वप्रमाणसत्तानां पदमब्धिरपामिव ।
प्रमाणमेकमेवेह प्रत्यक्षं तदतः शृणु ॥ १६ ॥
sarvapramāṇasattānāṃ padamabdhirapāmiva ,
pramāṇamekameveha pratyakṣaṃ tadataḥ śṛṇu 16
16. sarvapramāṇasattānām padam abdhiḥ apām iva
pramāṇam ekam eva iha pratyakṣam tat ataḥ śr̥ṇu
16. apām abdhiḥ iva sarvapramāṇasattānām padam iha
pratyakṣam ekam eva pramāṇam ataḥ tat śr̥ṇu
16. Just as the ocean is the source of all waters, so is direct perception (pratyakṣa) the foundation for the existence of all valid means of knowledge (pramāṇa). Here, direct perception (pratyakṣa) is indeed the sole means of valid knowledge (pramāṇa). Therefore, listen to that.
16. היסוד לכל אמצעי הידיעה התקפים הוא כמו האוקיינוס עבור המים; התפיסה הישירה היא כלי הידיעה העיקרי כאן, ולכן הקשב לכך.
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सर्वाक्षसारमध्यक्षं वेदनं विदुरुत्तमाः ।
नूनं तत्प्रतिपत्सिद्धं तत्प्रत्यक्षमुदाहृतम् ॥ १७ ॥
sarvākṣasāramadhyakṣaṃ vedanaṃ viduruttamāḥ ,
nūnaṃ tatpratipatsiddhaṃ tatpratyakṣamudāhṛtam 17
17. sarvākṣasāram adhyakṣam vedanam viduḥ uttamāḥ
nūnam tatpratipatsiddham tat pratyakṣam udāhṛtam
17. uttamāḥ vedanam sarvākṣasāram adhyakṣam viduḥ
nūnam tatpratipatsiddham tat pratyakṣam udāhṛtam
17. The highest authorities know knowing to be the essence of all senses and the direct perceiver. Certainly, that which is established through apprehension is declared to be direct perception.
17. חכמי האמת יודעים שחוויית התפיסה היא תמצית כל החושים וגלויה כשלעצמה. מה שמוכח באמצעות חוויה ישירה זו, הוא הנקרא תפיסה ישירה.
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अनुभूतेर्वेदनस्य प्रतिपत्तेर्यथाभिधम् ।
प्रत्यक्षमिति नामेह कृतं जीवः स एव नः ॥ १८ ॥
anubhūtervedanasya pratipatteryathābhidham ,
pratyakṣamiti nāmeha kṛtaṃ jīvaḥ sa eva naḥ 18
18. anubhūteḥ vedanasya pratipatteḥ yathābhidham
pratyakṣam iti nāma iha kṛtam jīvaḥ saḥ eva naḥ
18. iha anubhūteḥ vedanasya pratipatteḥ yathābhidham
iti pratyakṣam nāma kṛtam saḥ eva naḥ jīvaḥ
18. Here, the name "direct perception" is given to that which is called experience, knowing, and apprehension. That very living entity is our own self.
18. לחוויות החישה, התודעה וההבנה ניתן כאן השם תפיסה ישירה לפי מובנם. חוויה זו עצמה היא מה שאנו מכנים גִ'יבָה (הנשמה האינדיבידואלית).
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स एव संवित्स पुमानहंताप्रत्ययात्मकः ।
स ययोदेति संवित्त्या सा पदार्थ इति स्मृता ॥ १९ ॥
sa eva saṃvitsa pumānahaṃtāpratyayātmakaḥ ,
sa yayodeti saṃvittyā sā padārtha iti smṛtā 19
19. saḥ eva saṃvit saḥ pumān ahaṃtāpratyayātmakaḥ
saḥ yayā udeti saṃvittyā sā padārthaḥ iti smṛtā
19. saḥ eva pumān saṃvit ahaṃtāpratyayātmakaḥ saḥ
yayā saṃvittyā udeti sā padārthaḥ iti smṛtā
19. He, the supreme cosmic person (puruṣa), is consciousness, and he is characterized by the notion of 'I'. That by which he arises with consciousness, that is considered a 'thing' or 'object'.
19. היא עצמה התפיסה המודעת, היא האדם המאופיין בתחושת ה'אני' (אַהַנְקָארָה). והתודעה שבאמצעותה מופיעה תפיסת האובייקטים, היא הנקראת אובייקט.
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ससंकल्पविकल्पाद्यैः कृतनानाक्रमभ्रमैः ।
जगत्तया स्फुरत्यम्बु तरङ्गादितया यथा ॥ २० ॥
sasaṃkalpavikalpādyaiḥ kṛtanānākramabhramaiḥ ,
jagattayā sphuratyambu taraṅgāditayā yathā 20
20. saṃkalpavikalpādyaiḥ kṛtanānākramabhramaiḥ
jagattayā sphurati ambu taraṅgāditayā yathā
20. yathā ambu taraṅgāditayā sphurati jagattayā
saṃkalpavikalpādyaiḥ kṛtanānākramabhramaiḥ sphurati
20. Like water appearing as waves and so forth, so too the world manifests as the state of manifold illusory sequences, which are created by resolutions, doubts, and other such factors.
20. באמצעות מחשבות, ספקות והאשליות הנוצרות מהן, היא מתגלה כעולם – כשם שהמים מופיעים כגלים.
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प्रागकारणमेवाशु सर्गादौ सर्गलीलया ।
स्फुरित्वा कारणं भूतं प्रत्यक्षं स्वयमात्मनि ॥ २१ ॥
prāgakāraṇamevāśu sargādau sargalīlayā ,
sphuritvā kāraṇaṃ bhūtaṃ pratyakṣaṃ svayamātmani 21
21. prāk akāraṇam eva āśu sarga ādau sarga līlayā
sphuritvā kāraṇam bhūtam pratyakṣam svayam ātmani
21. sarga ādau sarga līlayā prāk akāraṇam eva āśu
sphuritvā ātmani svayam pratyakṣam kāraṇam bhūtam
21. Initially, it was causeless, but then, at the very beginning of creation, through the playful act of creation, it spontaneously manifested within the Self (ātman) as the visible cause.
21. בתחילה היא הייתה חסרת סיבה, אך בראשית הבריאה, כחלק משחק הבריאה, היא התגלתה במהירות והפכה לסיבה הגלויה בעצמה בתוך העצמי.
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कारणं त्वविचारोत्थजीवस्यासदपि स्थितम् ।
सदिवास्यां जगद्रूपं प्रकृतौ व्यक्तिमागतम् ॥ २२ ॥
kāraṇaṃ tvavicārotthajīvasyāsadapi sthitam ,
sadivāsyāṃ jagadrūpaṃ prakṛtau vyaktimāgatam 22
22. kāraṇam tu avicāra uttha jīvasya asat api sthitam
sat iva asyām jagat rūpam prakṛtau vyaktim āgatam
22. tu avicāra uttha jīvasya asat api kāraṇam sthitam
asyām prakṛtau sat iva jagat rūpam vyaktim āgatam
22. This cause, however, though unreal, is established for the individual soul (jīva) that arises from a lack of inquiry. In this (Prakṛti), the form of the world (jagat-rūpa) appears as if real, having attained manifestation.
22. הסיבה לקיומה של הגִ'יבָה, הצומחת מהיעדר חקירה, אף שאינה קיימת באמת, נראית כקיימת ומתגלה בטבע (פְּרַקְרִתִי) בדמות העולם.
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स्वयमेव विचारस्तु स्वत उत्थं स्वकं वपुः ।
नाशयित्वा करोत्याशु प्रत्यक्षं परमं महत् ॥ २३ ॥
svayameva vicārastu svata utthaṃ svakaṃ vapuḥ ,
nāśayitvā karotyāśu pratyakṣaṃ paramaṃ mahat 23
23. svayam eva vicāraḥ tu svataḥ uttham svakam vapuḥ
nāśayitvā karoti āśu pratyakṣam paramam mahat
23. vicāraḥ tu svayam eva svataḥ uttham svakam vapuḥ
nāśayitvā āśu paramam mahat pratyakṣam karoti
23. But inquiry (vicāra) itself, having quickly destroyed its own form that arose spontaneously from within, makes the supreme and great manifest.
23. אולם החקירה העצמית משמידה במהירות את גופה שלה – שצמח מעצמו – ומגלה בגלוי את המציאות העליונה והנשגבת.
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विचारवान्विचारोऽपि आत्मानमवगच्छति ।
यदा तदा निरुल्लेखं परमेवावशिष्यते ॥ २४ ॥
vicāravānvicāro'pi ātmānamavagacchati ,
yadā tadā nirullekhaṃ paramevāvaśiṣyate 24
24. vicāravān vicāraḥ api ātmānam avagacchati
yadā tadā nirullekham param eva avaśiṣyate
24. yadā vicāravān vicāraḥ api ātmānam avagacchati
tadā nirullekham param eva avaśiṣyate
24. When an individual endowed with inquiry (vicāra) comprehends the Self (ātman) through this very inquiry, then only the indescribable Supreme (para) remains.
24. כאשר חוקר האמת מבין את העצמי, נותרת אך ורק המציאות העליונה, שאינה ניתנת לתיאור.
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मनस्यनीहिते शान्ते स्वबुद्धीन्द्रियकर्मभिः ।
नहि कश्चित्कृतैरर्थो नाकृतैरप्यभावनात् ॥ २५ ॥
manasyanīhite śānte svabuddhīndriyakarmabhiḥ ,
nahi kaścitkṛtairartho nākṛtairapyabhāvanāt 25
25. manasi anīhite śānte sva-buddhi-indriya-karmabhiḥ
na hi kaścit kṛtaiḥ arthaḥ na akṛtaiḥ api abhāvanāt
25. manasi anīhite śānte sva-buddhi-indriya-karmabhiḥ
kṛtaiḥ na hi kaścit arthaḥ akṛtaiḥ api abhāvanāt na
25. When the mind is devoid of desire and tranquil, there is no real purpose (artha) in actions performed by one's own intellect and senses. Nor is there any purpose in non-actions, due to the absence of mental engagement.
25. כאשר החשיבה שקטה ומשוחררת מתשוקות, אין עוד שום נפקות למעשים הנעשים באמצעות התבונה והחושים, ואף לא למעשים שלא נעשו, שכן נפסקת היצירה המחשבתית.
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मनस्यनीहिते शान्ते न प्रवर्तन्त एव ते ।
कर्मेन्द्रियाणि कर्मादावसंचारितयन्त्रवत् ॥ २६ ॥
manasyanīhite śānte na pravartanta eva te ,
karmendriyāṇi karmādāvasaṃcāritayantravat 26
26. manasi anīhite śānte na pravartante eva te
karma-indriyāṇi karma-ādau asaṃcārita-yantra-vat
26. manasi anīhite śānte te karma-indriyāṇi karma-ādau
asaṃcārita-yantra-vat eva na pravartante
26. When the mind is devoid of desire and tranquil, the organs of action (karmendriyāṇi) do not function at all at the commencement of an action, just like an un-operated machine.
26. כאשר החשיבה שקטה וחסרת תשוקה, איברי הפעולה אינם פועלים כלל, כמו מכונה שאינה מופעלת.
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मनोयन्त्रस्य चलने कारणं वेदनं विदुः ।
प्रणालीदारुमेषस्य रज्जुरन्तर्गता यथा ॥ २७ ॥
manoyantrasya calane kāraṇaṃ vedanaṃ viduḥ ,
praṇālīdārumeṣasya rajjurantargatā yathā 27
27. manas-yantrasya calane kāraṇam vedanam viduḥ
praṇālī-dāru-meṣasya rajjuḥ antargatā yathā
27. praṇālī-dāru-meṣasya antargatā rajjuḥ yathā (tathā)
manas-yantrasya calane vedanam kāraṇam viduḥ
27. They know that experience (vedana) is the cause for the movement of the mind-machine, just as a hidden rope is for the wooden ram within a channel.
27. יודעים כי התפיסה היא הגורם לתנועת מכונת החשיבה, כשם שהחבל הפנימי מניע איל עץ במסלולו.
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रूपालोकमनस्कारपदार्थव्याकुलं जगत् ।
विद्यते वेदनस्यान्तर्वातान्तः स्पन्दनं यथा ॥ २८ ॥
rūpālokamanaskārapadārthavyākulaṃ jagat ,
vidyate vedanasyāntarvātāntaḥ spandanaṃ yathā 28
28. rūpa-āloka-manas-kāra-padārtha-vyākulam jagat
vidyate vedanasya antar vāta-antaḥ spandanam yathā
28. rūpa-āloka-manas-kāra-padārtha-vyākulam jagat vedanasya
antar vidyate yathā vāta-antaḥ spandanam (vidyate)
28. The world, agitated by forms, perceptions, mental impressions, and objects, exists within experience (vedana), just as internal vibration exists within the air.
28. העולם, הסוער מצורות, אור, עיסוק מחשבתי וחפצים, קיים בתוך החוויה התפיסתית, כפי שהתנועה קיימת בתוך הרוח.
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सर्वात्मवेदनं शुद्धं यथोदेति तदात्मकम् ।
भाति प्रसृतदिक्कालबाह्यान्तारूपदेहकम् ॥ २९ ॥
sarvātmavedanaṃ śuddhaṃ yathodeti tadātmakam ,
bhāti prasṛtadikkālabāhyāntārūpadehakam 29
29. sarvātma-vedanam śuddham yathā udeti tadātmakam
bhāti prasṛta-dik-kāla-bāhya-anta-rūpa-dehakam
29. śuddham sarvātma-vedanam yathā tadātmakam udeti
prasṛta-dik-kāla-bāhya-anta-rūpa-dehakam bhāti
29. Pure knowledge of the all-pervading Self (ātman), when it arises as identical with that Self, shines forth as a form (deha) that expands through space and time, encompassing both external and internal aspects.
29. החוויה התפיסתית הטהורה, שהיא עצמות הכל, כפי שהיא עולה כך היא זורחת בדמותה – כמרחב, זמן, פנים וחוץ, צורות וגופים המתפשטים בעולם.
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दृष्ट्वैव दृश्यताभासं स्वरूपं धारयन्स्थितः ।
स्वं यथा यत्र यद्रूपं प्रतिभाति तथैव तत् ॥ ३० ॥
dṛṣṭvaiva dṛśyatābhāsaṃ svarūpaṃ dhārayansthitaḥ ,
svaṃ yathā yatra yadrūpaṃ pratibhāti tathaiva tat 30
30. dṛṣṭvā eva dṛśyatā-ābhāsam svarūpam dhārayan sthitaḥ
svam yathā yatra yat rūpam pratibhāti tathā eva tat
30. dṛśyatā-ābhāsam dṛṣṭvā eva svarūpam dhārayan sthitaḥ svam yatra yathā yat rūpam pratibhāti,
tat tathā eva
30. Having merely perceived the appearance of the visible world, the Self (ātman) remains established in its own true nature (svarūpa). Whatever form its own Self (ātman) manifests, wherever and however it appears, it is indeed that.
30. גם בראותו את מראה האובייקטים הנתפסים, השוהה בטבעו האמיתי מבין כי כיצד, היכן ואיזו צורה שמתגלה לו, כך היא מופיעה.
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स सर्वात्मा यथा यत्र समुल्लासमुपागतः ।
तिष्ठत्याशु तथा तत्र तद्रूप इव राजते ॥ ३१ ॥
sa sarvātmā yathā yatra samullāsamupāgataḥ ,
tiṣṭhatyāśu tathā tatra tadrūpa iva rājate 31
31. saḥ sarvātmā yathā yatra samullāsam upāgataḥ
tiṣṭhati āśu tathā tatra tat rūpaḥ iva rājate
31. saḥ sarvātmā yatra yathā samullāsam upāgataḥ,
āśu tiṣṭhati,
tathā tatra tat rūpaḥ iva rājate
31. That all-pervading Self (ātman), wherever and however it comes into full manifestation, quickly abides there and shines forth as if identical with that very form.
31. העצמי של הכל, כפי ואיפה שהוא פורץ ומפציע, שם הוא ניצב מיד וזורח כביכול בדמותה של אותה תופעה.
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सर्वात्मकतया द्रष्टुर्दृश्यत्वमिव युज्यते ।
दृश्यत्वं द्रष्टृसद्भावे दृश्यतापि न वास्तवी ॥ ३२ ॥
sarvātmakatayā draṣṭurdṛśyatvamiva yujyate ,
dṛśyatvaṃ draṣṭṛsadbhāve dṛśyatāpi na vāstavī 32
32. sarvātmakatayā draṣṭuḥ dṛśyatvam iva yujyate |
dṛśyatvam draṣṭṛ-sadbhāve dṛśyatā api na vāstavī
32. sarvātmakatayā draṣṭuḥ dṛśyatvam iva yujyate.
draṣṭṛ-sadbhāve dṛśyatvam (asti),
api dṛśyatā vāstavī na (asti)
32. Due to its all-pervading nature (sarvātmatā), the perceiver (ātman) is as if also the perceived. However, the state of being perceived (dṛśyatva) depends entirely on the existence of the perceiver, and therefore, perceivedness (dṛśyatā) itself is not truly real (vāstavī).
32. מכיוון שהרואה הוא נשמת הכל, נראה כאילו הוא הופך למושא הראייה; אך בנוכחות קיומו האמיתי של הרואה, היות הדבר נראה אינה מציאותית כלל.
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अकारणकमेवातो ब्रह्म सिद्धमिदं स्थितम् ।
प्रत्यक्षमेव निर्मातृ तस्यांशास्त्वनुमादयः ॥ ३३ ॥
akāraṇakamevāto brahma siddhamidaṃ sthitam ,
pratyakṣameva nirmātṛ tasyāṃśāstvanumādayaḥ 33
33. akāraṇakam eva ataḥ brahma siddham idam sthitam
pratyakṣam eva nirmātṛ tasya aṃśāḥ tu anumādayaḥ
33. ataḥ idam akāraṇakam brahma siddham sthitam eva.
nirmātṛ pratyakṣam eva; tasya aṃśāḥ tu anumādayaḥ.
33. Therefore, this Brahman, being without cause, is established and exists. It is directly evident as the creator, and inference and other (means of knowledge) are merely its aspects.
33. לפיכך מוכח כי הַבְּרַהְמָן הוא חסר סיבה. החוויה הישירה היא היוצרת הבלעדית, וההסקה ושאר אמצעי ההכרה אינם אלא חלקים ממנה.
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स्वयत्नमात्रे यदुपासको यस्तद्दैवशब्दार्थमपास्य दूरे ।
शूरेण साधो पदमुत्तमं तत् स्वपौरुषेणैव हि लभ्यतेऽन्तः ॥ ३४ ॥
svayatnamātre yadupāsako yastaddaivaśabdārthamapāsya dūre ,
śūreṇa sādho padamuttamaṃ tat svapauruṣeṇaiva hi labhyate'ntaḥ 34
34. svayatnamātre yat upāsakaḥ yaḥ
tat daivaśabdārtham apāsya dūre
śūreṇa sādho padam uttamam tat
svapauruṣeṇa eva hi labhyate antaḥ
34. sādho,
yaḥ upāsakaḥ daivaśabdārtham dūre apāsya svayatnamātre yat [padam labhate],
tat uttamam padam hi śūreṇa svapauruṣeṇa eva antaḥ labhyate.
34. O good one (sādho)! The supreme state (padam uttamam) that an aspirant (upāsakaḥ) achieves by relying solely on self-effort (svayatnamātre), having entirely discarded the concept of 'fate' (daivaśabdārtham) – that (state) is indeed attained internally (antaḥ) by a brave person (śūreṇa) through their own effort (svapauruṣeṇa).
34. המשליך הרחק את המושג גורל ומסתמך אך ורק על מאמצו האישי, ישיג בתוכו, הָוֹי אדם ישר, את המעלה העליונה באמצעות אומץ לבו ומאמצו העצמי בלבד.
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विचारयाचार्यपरम्पराणां मतेन सत्येन सितेन तावत् ।
यावद्विशुद्धं स्वयमेव बुद्धया ह्यनन्तरूपं परमभ्युपैषि ॥ ३५ ॥
vicārayācāryaparamparāṇāṃ matena satyena sitena tāvat ,
yāvadviśuddhaṃ svayameva buddhayā hyanantarūpaṃ paramabhyupaiṣi 35
35. vicāraya ācāryaparamparāṇām
matena satyena sitena tāvat yāvat
viśuddham svayam eva buddhyā
hi anantarūpam param abhyupaiṣi
35. ācāryaparamparāṇām satyena sitena matena tāvat vicāraya,
yāvat hi svayam eva buddhyā viśuddham anantarūpam param abhyupaiṣi.
35. Reflect (vicāraya) according to the true and pure tradition (matena satyena sitena) of the lines of teachers (ācāryaparamparāṇām) for as long as (tāvat yāvat) you do not yourself (svayam eva) realize (abhyupaiṣi) with your intellect (buddhyā) the supreme (param), infinite (anantarūpam), and completely pure (viśuddham) (reality).
35. חקור באמצעות תורתה האמיתית והזכה של שושלת המורים, עד אשר תגיע בעצמך, דרך תבונה טהורה, אל המציאות העליונה והאינסופית.
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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 (current chapter) 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