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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-112

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श्रीवसिष्ठ उवाच ।
यस्मिंस्तस्मिन्पदार्थे हि येन तेन यथा तथा ।
तीव्रसंवेगसंपन्नं मनः पश्यति वाञ्छितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
yasmiṃstasminpadārthe hi yena tena yathā tathā ,
tīvrasaṃvegasaṃpannaṃ manaḥ paśyati vāñchitam 1
1. śrīvasiṣṭhaḥ uvāca yasmin tasmin padārthe hi yena tena
yathā tathā tīvrasaṃvegasampannam manas paśyati vāñchitam
1. śrīvasiṣṭhaḥ uvāca hi tīvrasaṃvegasampannam manas yasmin
tasmin padārthe yena tena yathā tathā vāñchitam paśyati
1. Śrī Vasiṣṭha said: Indeed, the mind, when imbued with intense longing, perceives its desired object in any particular thing, by whatever means, and in whatever manner.
1. שְׁרִי וַסִישְׁטְהָה אמר: בכל חפץ או עניין, מתוך תשוקה עזה ודחף בלתי מתפשר, חשיבתו של אדם רואה את מבוקשה בכל דרך שהיא.
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जायते म्रियते चैषा मनसस्तीव्रवेगिता ।
सौम्याम्बुबुद्बुदालीव निर्निमित्ता स्वभावतः ॥ २ ॥
jāyate mriyate caiṣā manasastīvravegitā ,
saumyāmbubudbudālīva nirnimittā svabhāvataḥ 2
2. jāyate mriyate ca eṣā manasaḥ tīvravegitā
saumyāmbu-budbudā-ālī iva nirnimittā svabhāvataḥ
2. eṣā manasaḥ tīvravegitā jāyate ca mriyate ca
saumyāmbu-budbudā-ālī iva nirnimittā svabhāvataḥ
2. This intense swiftness of the mind arises and ceases, just like a multitude of gentle water-bubbles, without any external cause, due to its intrinsic nature (svabhāva).
2. עוצמת הדחף של החשיבה נולדת וגוועת מעצמה, ללא סיבה חיצונית, בדומה לשרשרת בועות מים זעירות.
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शीतता तुहिनस्येव कज्जलस्येव कृष्णता ।
लोलता मनसो रूपं तीव्रातीव्रैकरूपिणी ॥ ३ ॥
śītatā tuhinasyeva kajjalasyeva kṛṣṇatā ,
lolatā manaso rūpaṃ tīvrātīvraikarūpiṇī 3
3. śītatā tuhinasya iva kajjalasya iva kṛṣṇatā
lolatā manasaḥ rūpam tīvra-atīvra-eka-rūpiṇī
3. tuhinasya śītatā iva kajjalasya kṛṣṇatā iva
manasaḥ lolatā tīvra-atīvra-eka-rūpiṇī rūpam
3. Just as coldness is the intrinsic nature of frost and blackness is the intrinsic nature of kohl (kajjal), so too is fickleness the characteristic (rūpa) of the mind, singularly embodying both intense and non-intense forms.
3. כשם שהקור מובנה בשלג והשחור בפיח, כך הפכפכות ותנודה מתמדת הן עצם טבעה של החשיבה, המתבטאת בעוצמות משתנות.
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श्रीराम उवाच ।
कथमस्यातिलोलस्य वेगो वेगैककारणम् ।
चलता मनसो ब्रह्मन्बलतो विनिवार्यते ॥ ४ ॥
śrīrāma uvāca ,
kathamasyātilolasya vego vegaikakāraṇam ,
calatā manaso brahmanbalato vinivāryate 4
4. śrīrāmaḥ uvāca katham asya atilolasya vegaḥ vega-eka-kāraṇam
calataḥ manasaḥ brahman balataḥ vinivāryate
4. śrīrāmaḥ uvāca brahman asya atilolasya calataḥ manasaḥ
vegaḥ vega-eka-kāraṇam balataḥ katham vinivāryate
4. Śrī Rāma said: O (brahman) Brahman, how can the momentum (vega) of this extremely fickle and ever-moving mind, which has momentum as its sole cause, be forcefully restrained?
4. שְׁרִי רָאמָה אמר: הוי בְּרַהְמַן, כיצד ניתן לבלום בכוח את תנועתה של החשיבה ההפכפכה והסוערת הזו, שהדחף שלה עצמו הוא הסיבה לסערתה?
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श्रीवसिष्ठ उवाच ।
नेह चञ्चलताहीनं मनः क्वचन दृश्यते ।
चञ्चलत्वं मनोधर्मो वह्णेर्धर्मो यथोष्णता ॥ ५ ॥
śrīvasiṣṭha uvāca ,
neha cañcalatāhīnaṃ manaḥ kvacana dṛśyate ,
cañcalatvaṃ manodharmo vahṇerdharmo yathoṣṇatā 5
5. śrīvasiṣṭha uvāca na iha cañcalatāhīnam manaḥ kvacana
dṛśyate cañcalatvam manaḥdharmaḥ vahneḥ dharmaḥ yathā uṣṇatā
5. śrīvasiṣṭha uvāca iha kvacana cañcalatāhīnam manaḥ na
dṛśyate cañcalatvam manaḥdharmaḥ vahneḥ uṣṇatā yathā dharmaḥ
5. Śrī Vasiṣṭha said: Nowhere in this world is a mind observed to be devoid of restlessness. Restlessness is the intrinsic nature (dharma) of the mind, just as heat is the intrinsic nature (dharma) of fire.
5. שְׁרִי וַסִישְׁטְהָה אמר: חשיבה החופשייה לחלוטין מאי-שקט אינה קיימת כלל. תנודתיות היא חוק הטבע המובנה של החשיבה, כשם שהחום הוא טבעה המובנה של האש.
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यैषा हि चञ्चला स्पन्दशक्तिश्चित्तत्वसंस्थिता ।
तां विद्धि मानसीं शक्तिं जगदाडम्बरात्मिकाम् ॥ ६ ॥
yaiṣā hi cañcalā spandaśaktiścittatvasaṃsthitā ,
tāṃ viddhi mānasīṃ śaktiṃ jagadāḍambarātmikām 6
6. yā eṣā hi cañcalā spandaśaktiḥ cittatvasaṃsthitā
tām viddhi mānasīm śaktim jagatāḍambarātmakām
6. hi yā eṣā cittatvasaṃsthitā cañcalā spandaśaktiḥ,
tām jagatāḍambarātmakām mānasīm śaktim viddhi.
6. Indeed, this restless, pulsating power (śakti) that resides within the essence of consciousness (citta), know that to be the mental power (śakti) which constitutes the magnificent display of the world.
6. דע כי עוצמת התנודה והתנועה חסרת המנוחה השוכנת בלב החשיבה היא היא העוצמה המנטלית המייצרת את מופע היקום כולו.
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स्पन्दास्पन्दादृते वायोर्यथा सत्तैव नोह्यते ।
तथा न चित्तसत्तास्ति चञ्चलस्पन्दनादृते ॥ ७ ॥
spandāspandādṛte vāyoryathā sattaiva nohyate ,
tathā na cittasattāsti cañcalaspandanādṛte 7
7. spanda aspandāt ṛte vāyoḥ yathā sattā eva na uhyate
tathā na cittasattā asti cañcalaspandanāt ṛte
7. yathā vāyoḥ spanda aspandāt ṛte sattā eva na uhyate,
tathā cañcalaspandanāt ṛte cittasattā na asti.
7. Just as the existence of air (vāyu) cannot be conceived apart from its vibration and non-vibration, so too the existence of consciousness (citta) does not exist apart from its restless pulsation.
7. כשם שקיומה של הרוח הפיזית אינו ניתפס ללא תנועתה, כך גם אין קיום לחשיבה ללא הרטט והתנודה הבלתי פוסקים.
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यत्तु चञ्चलताहीनं तन्मनो मृतमुच्यते ।
तदेव च तपःशास्त्रसिद्धान्तो मोक्ष उच्यते ॥ ८ ॥
yattu cañcalatāhīnaṃ tanmano mṛtamucyate ,
tadeva ca tapaḥśāstrasiddhānto mokṣa ucyate 8
8. yat tu cañcalatāhīnam tat manaḥ mṛtam ucyate
tat eva ca tapaḥśāstrasiddhāntaḥ mokṣaḥ ucyate
8. yat tu cañcalatāhīnam,
tat manaḥ mṛtam ucyate.
ca tat eva tapaḥśāstrasiddhāntaḥ mokṣaḥ ucyate.
8. However, that mind which is devoid of restlessness is declared to be 'dead'. And that very state is proclaimed as liberation (mokṣa), the ultimate principle (siddhānta) of austerities (tapas) and scriptures.
8. אך כאשר פעילות החשיבה משתחררת לחלוטין מאי-השקט, היא נחשבת כמי שנכחדה. מצב זה ממש מוכר כגאולה וכשחרור סופי (מוֹקְשָׁה), והוא תכלית הלימוד והאימון הרוחני.
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मनोविलयमात्रेण दुःखशान्तिरवाप्यते ।
मनोमननमात्रेण दुःखं परमवाप्यते ॥ ९ ॥
manovilayamātreṇa duḥkhaśāntiravāpyate ,
manomananamātreṇa duḥkhaṃ paramavāpyate 9
9. manovilayamātreṇa duḥkhaśāntiḥ avāpyate
manomananamātreṇa duḥkham paramam avāpyate
9. manovilayamātreṇa duḥkhaśāntiḥ avāpyate
manomananamātreṇa paramam duḥkham avāpyate
9. The cessation of suffering is attained by the mere dissolution of the mind. Conversely, the greatest suffering is attained by the mere mental activity.
9. רק באמצעות התמוססות המחשבות מושגת הרגעת הסבל, בעוד בעצם פעולת ההרהור והחשיבה מגיעים לשיא הכאב.
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दुःखमुत्पादयत्युच्चेरुत्थितश्चित्तराक्षसः ।
सुखायानन्तभोगाय तं प्रयत्नेन पातय ॥ १० ॥
duḥkhamutpādayatyuccerutthitaścittarākṣasaḥ ,
sukhāyānantabhogāya taṃ prayatnena pātaya 10
10. duḥkham utpādayati uccaiḥ utthitaḥ cittarākṣasaḥ
sukhāya anantabhogāya tam prayatnena pātaya
10. uccaiḥ utthitaḥ cittarākṣasaḥ duḥkham utpādayati
sukhāya anantabhogāya tam prayatnena pātaya
10. The mind-demon (cittarākṣasa), having arisen powerfully, generates intense suffering. For the sake of happiness and endless enjoyment, bring it down with diligent effort.
10. שד החשיבה, כאשר הוא מתעורר ומתגבר, מחולל סבל רב. למען אושר עילאי והנאה בלתי נדלית, עשה כל מאמץ להכניעו!
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तस्य चञ्चलता यैषा त्वविद्या राम सोच्यते ।
वासनापदनाम्नीं तां विचारेण विनाशय ॥ ११ ॥
tasya cañcalatā yaiṣā tvavidyā rāma socyate ,
vāsanāpadanāmnīṃ tāṃ vicāreṇa vināśaya 11
11. tasya cañcalatā yā eṣā tu avidyā rāma sā
ucyate vāsanāpadanāmnīm tām vicāreṇa vināśaya
11. rāma tasya yā eṣā cañcalatā tu avidyā sā
ucyate vāsanāpadanāmnīm tām vicāreṇa vināśaya
11. O Rāma, this very restlessness of the mind-demon is declared to be ignorance (avidyā). Destroy that (ignorance), which is called vāsanā (latent impression), through proper inquiry (vicāra).
11. הוי רָאמָה, חוסר השקט של החשיבה הוא מה שמכונה בורות. השמד את אוסף הרשמים הסמויים שבתוכך באמצעות התבוננות וחקירה פנימית!
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अविद्यया वासनया तयान्तश्चित्तसत्तया ।
विलीनया त्यागवशात्परं श्रेयोऽधिगम्यते ॥ १२ ॥
avidyayā vāsanayā tayāntaścittasattayā ,
vilīnayā tyāgavaśātparaṃ śreyo'dhigamyate 12
12. avidyayā vāsanayā tayā antaḥ cittasattayā
vilīnayā tyāgavaśāt param śreyaḥ adhigamyate
12. avidyayā vāsanayā tayā antaḥ cittasattayā
vilīnayā tyāgavaśāt param śreyaḥ adhigamyate
12. By the dissolution of that inner mental reality (cittasattā), which is composed of ignorance (avidyā) and vāsanā (latent impressions), through the power of renunciation, the supreme benefit (śreyas) is attained.
12. כאשר הבורות, הרשמים הסמויים וקיום החשיבה הפנימית מתמוססים כולם בזכות הוויתור והחרטה, משיג האדם את הטוב העליון.
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यत्तत्सदसतोर्मध्यं यन्मध्यं चित्त्वजाड्ययोः ।
तन्मनः प्रोच्यते राम द्वयोर्दोलायिताकृति ॥ १३ ॥
yattatsadasatormadhyaṃ yanmadhyaṃ cittvajāḍyayoḥ ,
tanmanaḥ procyate rāma dvayordolāyitākṛti 13
13. yat tat sadasatoḥ madhyam yat madhyam cittvajāḍyayoḥ
| tat manaḥ procyate rāma dvayoḥ dolāyitā ākṛti ||
13. rāma,
yat tat sadasatoḥ madhyam,
yat cittvajāḍyayoḥ madhyam,
tat manaḥ dvayoḥ dolāyitā ākṛti procyate.
13. O Rāma, that which is the middle ground between existence and non-existence, and which is the middle ground between consciousness and inertia - that is called the mind (manas), whose form wavers between the two.
13. הוי רָאמָה, מה שנמצא בתווך בין הקיים לבלתי-קיים, ובין הערנות התודעתית לבין הקהות הבלתי-מודעת, ומתנדנד בין שניהם – הוא מה שנזכר כחשיבה.
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जाड्यानुसंधानहतं जाड्यात्मकतयेद्धया ।
चेतो जडत्वमायाति दृढाभ्यासवशेन हि ॥ १४ ॥
jāḍyānusaṃdhānahataṃ jāḍyātmakatayeddhayā ,
ceto jaḍatvamāyāti dṛḍhābhyāsavaśena hi 14
14. jāḍyānusandhāna-hatam jāḍyātmakatayā iddhyā |
cetaḥ jaḍatvam āyāti dṛḍhābhyāsavasena hi ||
14. hi,
cetaḥ jāḍyānusandhāna-hatam jāḍyātmakatayā iddhyā dṛḍhābhyāsavasena jaḍatvam āyāti.
14. Indeed, the mind (cetas), struck down by the contemplation of inertia and intensified by its inert nature, attains a state of inertness through strong and persistent practice.
14. כאשר החשיבה שוקעת בהתבוננות בדברים חסרי חיים ורוח, היא הופכת בעצמה לקהה וחסרת חיוניות עקב תרגול מתמיד והרגל מבוסס.
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विवेकैकानुसंधानाच्चिदंशात्मतया मनः ।
चिदेकतामुपायाति दृढाभ्यासवशादिह ॥ १५ ॥
vivekaikānusaṃdhānāccidaṃśātmatayā manaḥ ,
cidekatāmupāyāti dṛḍhābhyāsavaśādiha 15
15. vivekaikānusandhānāt cid-amśa-ātmatayā manaḥ
| cit-ekatām upāyāti dṛḍhābhyāsavaśāt iha ||
15. iha manaḥ vivekaikānusandhānāt cid-amśa-ātmatayā dṛḍhābhyāsavaśāt cit-ekatām upāyāti.
15. Here, through the singular contemplation of discernment (viveka) and by the nature of its conscious part, the mind (manas) attains oneness with consciousness (cit) due to strong and persistent practice.
15. אך באמצעות התבוננות בלעדית המבחנה בין עיקר לטפל, ומתוך היותה ניצוץ של תודעה טהורה, מגיעה החשיבה לאחדות מלאה עם התודעה בזכות אימון נחוש.
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पौरुषेण प्रयत्नेन यस्मिन्नेव पदे मनः ।
पात्यते तत्पदं प्राप्य भवत्यभ्यासतो हि तत् ॥ १६ ॥
pauruṣeṇa prayatnena yasminneva pade manaḥ ,
pātyate tatpadaṃ prāpya bhavatyabhyāsato hi tat 16
16. pauruṣeṇa prayatnena yasmin eva pade manaḥ | pātyate
tat padam prāpya bhavati abhyāsataḥ hi tat ||
16. manaḥ pauruṣeṇa prayatnena yasmin eva pade pātyate,
hi tat padam prāpya abhyāsataḥ tat bhavati.
16. By human effort, the mind (manas) is fixed upon whichever state (pada) it is directed; having attained that state, it indeed becomes that through continuous practice.
16. לכל מצב שאליו מנווטת החשיבה באמצעות מאמץ אישי נחוש, היא מגיעה אליו והופכת להיות מוטמעת בו דרך תרגול עקבי.
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पुनः पौरुषमाश्रित्य चित्तमाक्रम्य चेतसा ।
विशोकं पदमाश्रित्य निराशङ्कः स्थिरो भव ॥ १७ ॥
punaḥ pauruṣamāśritya cittamākramya cetasā ,
viśokaṃ padamāśritya nirāśaṅkaḥ sthiro bhava 17
17. punaḥ pauruṣam āśritya cittam ākramya cetasā
viśokam padam āśritya nirāśaṅkaḥ sthiraḥ bhava
17. punaḥ cetasā pauruṣam āśritya cittam ākramya
viśokam padam āśritya nirāśaṅkaḥ sthiraḥ bhava
17. Again, by resorting to self-effort (puruṣa) and conquering your mind (citta) with your consciousness, take refuge in the sorrow-free state and become firm and fearless.
17. גייס שוב את מאמציך האישיים, ריסן את מחשבותיך בעזרת חשיבה נבונה, התבסס במצב הנקי מכל צער, והיה יציב ונטול ספקות.
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भवभावनया मग्नं मनसैव न चेन्मनः ।
बलादुत्तार्यते राम तदुपायोऽस्ति नेतरः ॥ १८ ॥
bhavabhāvanayā magnaṃ manasaiva na cenmanaḥ ,
balāduttāryate rāma tadupāyo'sti netaraḥ 18
18. bhavabhāvanayā magnam manasā eva na cet manaḥ
balāt uttāryate rāma tat upayaḥ asti na itaraḥ
18. rāma cet bhavabhāvanayā magnam manaḥ manasā eva
balāt na uttāryate tat itaraḥ upayaḥ na asti
18. O Rāma, if the mind (manas), which is immersed in the contemplation of existence (saṃsāra), is not forcibly extracted by the mind itself, then there is no other means.
18. הוי רָאמָה, אם החשיבה השקועה בהבלי העולם אינה נחלצת בכוח על ידי החשיבה עצמה, אין שום דרך אחרת להצילה.
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मन एव समर्थं वो मनसो दृढनिग्रहे ।
अराजा कः समर्थः स्याद्राज्ञो राघव निग्रहे ॥ १९ ॥
mana eva samarthaṃ vo manaso dṛḍhanigrahe ,
arājā kaḥ samarthaḥ syādrājño rāghava nigrahe 19
19. manaḥ eva samartham vaḥ manasaḥ dṛḍhanigrahe
arājā kaḥ samarthaḥ syāt rājñaḥ rāghava nigrahe
19. rāghava vaḥ manasaḥ dṛḍhanigrahe manaḥ eva
samartham arājā kaḥ rājñaḥ nigrahe samarthaḥ syāt
19. Only the mind (manas) itself is capable of firmly restraining your mind (manas). O Rāghava, who, being a non-king, would be capable of restraining a king?
19. רק החשיבה עצמה מסוגלת לרסן את עצמה בנחישות. הוי בן לבית רַגְהוּ, מי מלבד מלך מוסמך ויכול להכניע מלך?
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तृष्णाग्राहगृहीतानां संसारार्णवरंहसि ।
आवर्तैरुह्यमानानां दूरे स्वं मन एव नौः ॥ २० ॥
tṛṣṇāgrāhagṛhītānāṃ saṃsārārṇavaraṃhasi ,
āvartairuhyamānānāṃ dūre svaṃ mana eva nauḥ 20
20. tṛṣṇāgrāhagṛhītānām saṃsārārṇavaraṃhasi
āvartaiḥ uhyamānānām dūre svam manaḥ eva nauḥ
20. tṛṣṇāgrāhagṛhītānām saṃsārārṇavaraṃhasi
āvartaiḥ uhyamānānām svam manaḥ eva dūre nauḥ
20. For those caught by the crocodiles of craving, being carried away by the whirlpools in the swift current of the ocean of transmigration (saṃsāra), their own mind (manas) is the only distant boat (for salvation).
20. עבור אלה שנלכדו בתנין התשוקה ונסחפים במערבולות של אוקיינוס סבך הקיום התופעתי (סַמְסָארָה), החשיבה של האדם עצמו היא הסירה היחידה שיכולה למלתו.
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मनसैव मनश्छित्त्वा पाशं परमबन्धनम् ।
उन्मोचितो न येनात्मा नासावन्येन मोक्ष्यते ॥ २१ ॥
manasaiva manaśchittvā pāśaṃ paramabandhanam ,
unmocito na yenātmā nāsāvanyena mokṣyate 21
21. manasā eva manaḥ chittvā pāśam paramabandhanam
unmocitaḥ na yena ātmā na asau anyena mokṣyate
21. yena ātmā manasā eva paramabandhanam pāśam manaḥ chittvā na unmocitaḥ,
asau anyena na mokṣyate
21. If one's individual self (ātman) has not been liberated by oneself, by cutting through the mind's attachments - which are indeed the ultimate bondage - then that self will not be liberated by any other means.
21. מי שלא שחרר את עצמו על ידי כריתת כבלי החשיבה בעזרת החשיבה עצמה, לא יוכל להשתחרר על ידי שום גורם אחר.
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या योदेति मनोनाम्नी वासना वासितान्तरा ।
तां तां परिहरेत्प्राज्ञस्ततोऽविद्याक्षयो भवेत् ॥ २२ ॥
yā yodeti manonāmnī vāsanā vāsitāntarā ,
tāṃ tāṃ pariharetprājñastato'vidyākṣayo bhavet 22
22. yā udeti manonāmnī vāsanā vāsitāntarā tām tām
pariharet prājñaḥ tataḥ avidyākṣayaḥ bhavet
22. prājñaḥ yā manonāmnī vāsitāntarā vāsanā udeti,
tām tām pariharet.
tataḥ avidyākṣayaḥ bhavet
22. The wise person should abandon each and every subtle inclination (vāsanā) that arises, known as the "mind," which has permeated and colored their inner being. From such abandonment, the destruction of ignorance (avidyā) will occur.
22. כל רושם פנימי העולה ומכתים את הפנימיות תחת המסווה של מחשבה – על החכם לנטוש אותו מיד; כך תבוא הכחדת הבורות.
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भोगौघवासनां त्यक्त्वा त्यज त्वं भेदवासनाम् ।
भावाभावौ ततस्त्यक्त्वा निर्विकल्पःसुखीभव ॥ २३ ॥
bhogaughavāsanāṃ tyaktvā tyaja tvaṃ bhedavāsanām ,
bhāvābhāvau tatastyaktvā nirvikalpaḥsukhībhava 23
23. bhogaughavāsanām tyaktvā tyaja tvam bhedavāsanām
bhāvābhāvau tataḥ tyaktvā nirvikalpaḥ sukhī bhava
23. tvam bhogaughavāsanām tyaktvā bhedavāsanām tyaja.
tataḥ bhāvābhāvau tyaktvā nirvikalpaḥ sukhī bhava
23. Having abandoned the subtle inclination (vāsanā) for a deluge of worldly enjoyments, you should also relinquish the subtle inclination for differentiation and duality. Then, having given up both existence (bhāva) and non-existence (abhāva), become free from mental constructs (nirvikalpa) and be happy.
23. עדן והשלך את התשוקה לשטף התענוגות, וותר על הרשמים של פירוד ונפרדות. לאחר שתשתחרר מתפיסות של יש ואין, היה חופשי מהתקבעויות מחשבתיות וחווה אושר.
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अभावनं भावनायास्त्वेतावान्वासनाक्षयः ।
एष एव मनोनाशस्त्वविद्यानाश उच्यते ॥ २४ ॥
abhāvanaṃ bhāvanāyāstvetāvānvāsanākṣayaḥ ,
eṣa eva manonāśastvavidyānāśa ucyate 24
24. abhāvanam bhāvanāyāḥ tu etāvān vāsanākṣayaḥ
eṣaḥ eva manonāśaḥ tu avidyānāśaḥ ucyate
24. bhāvanāyāḥ abhāvanam tu etāvān vāsanākṣayaḥ.
eṣaḥ eva manonāśaḥ tu avidyānāśaḥ ucyate
24. The cessation of conceptualization (bhāvanā) is indeed the complete destruction of subtle inclinations (vāsanā). This very destruction of the mind (manas) is declared to be the destruction of ignorance (avidyā).
24. הימנעות מטיפוח מחשבות היא-היא הכחדת הרשמים הסמויים. מצב זה ממש נקרא מות החשיבה וביטול הבורות.
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यद्यत्संवेद्यते किंचित्तत्रासंवेदनं परम् ।
असंवित्तिस्तु निर्वाणं दुःखं संवेदनाद्भवेत् ॥ २५ ॥
yadyatsaṃvedyate kiṃcittatrāsaṃvedanaṃ param ,
asaṃvittistu nirvāṇaṃ duḥkhaṃ saṃvedanādbhavet 25
25. yat yat saṃvedyate kiñcit tatra asaṃvedanam param
asaṃvittiḥ tu nirvāṇam duḥkham saṃvedanāt bhavet
25. yat yat kiñcit saṃvedyate,
tatra asaṃvedanam param.
asaṃvittiḥ tu nirvāṇam (asti); saṃvedanāt duḥkham bhavet.
25. Whatever is perceived, non-perception is supreme in that. Non-cognition is indeed the cessation of suffering (nirvāṇa); sorrow arises from perception.
25. כל מה שנתפס בחוויה – אי-התייחסות ותפיסה של דברים אלה היא הדרגה הגבוהה ביותר. השחרור מחוויה אובייקטיבית הוא נִרְוָאָנָה, שכן הסבל נולד מעצם התפיסה וההיאחזות.
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स्वेनैव तत्प्रयत्नेन पुंसः संवेद्यते क्षणात् ।
भावस्याभावनं भूत्यै तत्तस्मान्नित्यमाहरेत् ॥ २६ ॥
svenaiva tatprayatnena puṃsaḥ saṃvedyate kṣaṇāt ,
bhāvasyābhāvanaṃ bhūtyai tattasmānnityamāharet 26
26. svena eva tat prayatnena puṃsaḥ saṃvedyate kṣaṇāt
bhāvasya abhāvanam bhūtyai tat tasmāt nityam āharet
26. svena eva prayatnena puṃsaḥ tat kṣaṇāt saṃvedyate.
bhāvasya abhāvanam bhūtyai (bhavati); tasmāt tat nityam āharet.
26. By one's own effort, a person (puruṣa) perceives that instantly. The non-apprehension of 'being' is for prosperity, therefore, one should always cultivate that.
26. במאמץ אישי נחוש יכול האדם להבין כהרף עין כי הימנעות מחשיבה על ענייני העולם מביאה לצמיחה רוחנית; על כן יש לתרגל זאת באופן מתמיד.
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रागादयो ये मनसीप्सितास्ते बुद्ध्वेह तांस्तांस्त्वमवस्तुभूतान् ।
त्यक्त्वा तदास्याङ्कुरमस्तबीजं मा हर्षशोकं समुपैहि तृप्तः ॥ २७ ॥
rāgādayo ye manasīpsitāste buddhveha tāṃstāṃstvamavastubhūtān ,
tyaktvā tadāsyāṅkuramastabījaṃ mā harṣaśokaṃ samupaihi tṛptaḥ 27
27. rāga-ādayaḥ ye manasi īpsitāḥ te
buddhvā iha tān tān tvam avastu-bhūtān
tyaktvā tadā asya aṅkuram asta-bījam
mā harṣa-śokam sam-upaihi tṛptaḥ
27. tvam iha manasi ye rāga-ādayaḥ īpsitāḥ te tān tān avastu-bhūtān buddhvā tyaktvā,
tadā asya aṅkuram asta-bījam (kṛtvā vā),
harṣa-śokam mā sam-upaihi,
(kintu) tṛptaḥ (bhava).
27. O you, having understood that these desires (rāga) and similar mental states longed for in the mind are unsubstantial, abandon them. Then, with their sprout now lacking a seed, do not fall into joy and sorrow; remain content.
27. הבן כי התשוקות וההיקשרויות הנחשקות במחשבה אינן בעלות ממשות אמיתית. עקור את נבטיהן לאחר שהשמדת את שורשיהן, ואל תיתן לשמחה ולצער לטלטל אותך – עמוד שלוו ומסופק.
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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 (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 (current chapter) 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