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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-117

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श्रीराम उवाच ।
कीदृश्यो भगवन्योगभूमिकाः सप्तसिद्धिदाः ।
समासेनेति मे ब्रूहि सर्वतत्त्वविदांवर ॥ १ ॥
śrīrāma uvāca ,
kīdṛśyo bhagavanyogabhūmikāḥ saptasiddhidāḥ ,
samāseneti me brūhi sarvatattvavidāṃvara 1
1. śrīrāma uvāca kīdṛśyaḥ bhagavan yogabhūmikāḥ sapta
siddhidāḥ samāsena iti me brūhi sarvatattvavidāṃvara
1. bhagavan sarvatattvavidāṃvara kīdṛśyaḥ sapta siddhidāḥ
yogabhūmikāḥ iti me samāsena brūhi śrīrāma uvāca
1. Śrī Rāma said: O Lord, O best among those who know all principles, what are the seven stages of yoga (yoga) that grant accomplishments? Please tell me this briefly.
1. שְׁרִי רָאמָה אמר: מהם שבעת שלבי ה-יוֹגָה המעניקים שלמות, אדוני? ספר לי על כך בקצרה, הבכיר שבמביני כל האמיתות!
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श्रीवसिष्ठ उवाच ।
अज्ञानभूः सप्तपदा ज्ञभूः सप्तपदैव हि ।
पदान्तराण्यसंख्यानि भवन्त्यन्यान्यथैतयोः ॥ २ ॥
śrīvasiṣṭha uvāca ,
ajñānabhūḥ saptapadā jñabhūḥ saptapadaiva hi ,
padāntarāṇyasaṃkhyāni bhavantyanyānyathaitayoḥ 2
2. śrīvasiṣṭha uvāca ajñānabhūḥ saptapadā jñabhūḥ saptapadā
eva hi padāntarāṇi asaṃkhyāni bhavanti anyāni atha etayoḥ
2. śrīvasiṣṭha uvāca ajñānabhūḥ saptapadā jñabhūḥ saptapadā
eva hi atha etayoḥ anyāni asaṃkhyāni padāntarāṇi bhavanti
2. Śrī Vasiṣṭha said: The stage of ignorance has seven steps, and the stage of knowledge also indeed has seven steps. And there are innumerable other intermediary stages between these two.
2. שְׁרִי וַסִישְׁטְהָ אמר: לרמת הבורות יש שבעה שלבים, ולרמת הידע יש שבעה שלבים. מלבד אלה, קיימים שלבי ביניים אינספור בתוך השניים.
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स्वयत्नसाधकरसान्महासत्ताभरोन्नतेः ।
एते प्रतिपदं बद्धमूले संफलतः फलम् ॥ ३ ॥
svayatnasādhakarasānmahāsattābharonnateḥ ,
ete pratipadaṃ baddhamūle saṃphalataḥ phalam 3
3. svayatnasādhakarasāt mahāsattābharonnateḥ
ete pratipadam baddhamūle saṃphalataḥ phalam
3. ete svayatnasādhakarasāt mahāsattābharonnateḥ
pratipadam baddhamūle phalam saṃphalataḥ
3. These two (stages of ignorance and knowledge) bear fruit at every step, being firmly rooted due to the essence achieved through one's own effort and the upliftment from the great abundance of reality.
3. מתוך חדוות התרגול העצמי והתעלות הישות הטהורה, שלבים אלה מכים שורש בכל צעד וצעד ומניבים את פירותיהם.
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तत्र सप्तप्रकारा त्वमज्ञानस्य भुवं श्रृणु ।
ततः सप्तप्रकारां त्वं श्रोष्यसि ज्ञानभूमिकाम् ॥ ४ ॥
tatra saptaprakārā tvamajñānasya bhuvaṃ śrṛṇu ,
tataḥ saptaprakārāṃ tvaṃ śroṣyasi jñānabhūmikām 4
4. tatra saptaprakārām tvam ajñānasya bhuvam śṛṇu
tataḥ saptaprakārām tvam śroṣyasi jñānabhūmikām
4. tatra tvam ajñānasya saptaprakārām bhuvam śṛṇu
tataḥ tvam saptaprakārām jñānabhūmikām śroṣyasi
4. First, you listen to the seven-fold stage of ignorance. Then, you will hear about the seven-fold stage of knowledge.
4. ראשית, שמע על שבעת שלביה של ארץ הבורות, ולאחר מכן תשמע על שבעת שלבי הידע.
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स्वरूपावस्थितिर्मुक्तिस्तद्भ्रंशोऽहंत्ववेदनम् ।
एतत्संक्षेपतः प्रोक्तं तज्ज्ञत्वाज्ञत्वलक्षणम् ॥ ५ ॥
svarūpāvasthitirmuktistadbhraṃśo'haṃtvavedanam ,
etatsaṃkṣepataḥ proktaṃ tajjñatvājñatvalakṣaṇam 5
5. svarūpāvasthitiḥ muktiḥ tat bhraṃśaḥ ahaṃtva-vedanam
etat saṃkṣepataḥ proktam tat jñatva-ajñatva-lakṣaṇam
5. svarūpāvasthitiḥ muktiḥ (asti) tat-bhraṃśaḥ ahaṃtva-vedanam
(asti) etat tat-jñatva-ajñatva-lakṣaṇam saṃkṣepataḥ proktam
5. Abiding in one's own essential nature (svarūpa) is liberation (mokṣa). Its deviation, on the other hand, is the experience of ego (ahaṅkāra). This, in brief, has been declared as the defining characteristic that distinguishes the state of a knower from that of a non-knower.
5. התבססות בזהות האמיתית היא שחרור; נפילה ממנה היא תחושת ה'אני'. זהו בקצרה התיאור של סימני הידע והבורות.
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शुद्धसन्मात्रसंवित्तेः स्वरूपान्न चलन्ति ये ।
रागद्वेषोदयाभावात्तेषां नाज्ञत्वसंभवः ॥ ६ ॥
śuddhasanmātrasaṃvitteḥ svarūpānna calanti ye ,
rāgadveṣodayābhāvātteṣāṃ nājñatvasaṃbhavaḥ 6
6. śuddha-sat-mātra-saṃvitteḥ svarūpāt na calanti ye
rāga-dveṣa-udaya-abhāvāt teṣām na ajñatva-saṃbhavaḥ
6. ye śuddha-sat-mātra-saṃvitteḥ svarūpāt na calanti,
rāga-dveṣa-udaya-abhāvāt teṣām ajñatva-saṃbhavaḥ na (asti)
6. Those who do not deviate from their essential nature (svarūpa), which is pure existence-consciousness, because of the absence of the arising of attachment (rāga) and aversion (dveṣa), for them there is no possibility of ignorance.
6. אלה שאינם זזים מזהותם האמיתית שהיא תודעת הוויה טהורה, אינם יכולים ליפול לבורות, כיוון שלא מתעוררות בהם תשוקה ודחייה.
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यत्स्वरूपपरिभ्रंशाच्चेत्यार्थे चितिमज्जनम् ।
एतस्मादपरो मोहो न भूतो न भविष्यति ॥ ७ ॥
yatsvarūpaparibhraṃśāccetyārthe citimajjanam ,
etasmādaparo moho na bhūto na bhaviṣyati 7
7. yat-svarūpa-paribhraṃśāt ca itya-arthe citi-majjananam
etasmāt aparaḥ mohaḥ na bhūtaḥ na bhaviṣyati
7. yat-svarūpa-paribhraṃśāt ca itya-arthe citi-majjananam (jāyate,
asti) etasmāt aparaḥ mohaḥ na bhūtaḥ na bhaviṣyati
7. From the deviation from one's essential nature (svarūpa) and the immersion of consciousness in the object of cognition, no greater delusion (moha) has ever existed or will ever exist than this.
7. הנפילה מהזהות האמיתית ושקיעת המחשבה באובייקטים חיצוניים – אין אשליה גדולה מזו, ולא תהיה לעולם.
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अर्थादर्थान्तरं चित्ते याति मध्ये हि या स्थितिः ।
निरस्तमनना यासौ स्वरूपस्थितिरुच्यते ॥ ८ ॥
arthādarthāntaraṃ citte yāti madhye hi yā sthitiḥ ,
nirastamananā yāsau svarūpasthitirucyate 8
8. arthāt artha-antaram citte yāti madhye hi yā sthitiḥ
nirasta-mananā yā asau svarūpa-sthitiḥ ucyate
8. (yadā) citte arthāt artha-antaram yāti,
(tadā) madhye yā nirasta-mananā sthitiḥ (asti),
hi yā asau svarūpa-sthitiḥ ucyate
8. When the mind (citta) transitions from one object to another, the intermediate state where mentation has ceased is indeed called abiding in one's essential nature (svarūpa).
8. כאשר החשיבה עוברת מאובייקט אחד למשנהו, המצב הקיים בתווך, כשהוא חופשי ממחשבות – הוא שנקרא התבססות בזהות האמיתית.
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संशान्तसर्वसंकल्पा या शिलान्तरिव स्थितिः ।
जाड्यनिद्राविनिर्मुक्ता सा स्वरूपस्थितिः स्मृता ॥ ९ ॥
saṃśāntasarvasaṃkalpā yā śilāntariva sthitiḥ ,
jāḍyanidrāvinirmuktā sā svarūpasthitiḥ smṛtā 9
9. saṃśāntasarvasaṅkalpā yā śilāntara iva sthitiḥ
jāḍyanidrāvinirmuktā sā svarūpasthitiḥ smṛtā
9. yā saṃśāntasarvasaṅkalpā śilāntara iva sthitiḥ
jāḍyanidrāvinirmuktā sā svarūpasthitiḥ smṛtā
9. The state that resembles being inside a rock, where all mental constructs (saṅkalpa) are completely pacified and one is liberated from the slumber of dullness, is considered the state of one's intrinsic nature (svarūpa).
9. המצב שבו כל המחשבות נרגעו לחלוטין, כמו פנים הסלע, אך חופשי מקפאון ומשינה – הוא הנחשב להתבססות בזהות האמיתית.
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अहंतांशे क्षते शान्ते भेदे निःस्पन्दतां गते ।
अजडा या प्रकचति तत्स्वरूपमिति स्थितम् ॥ १० ॥
ahaṃtāṃśe kṣate śānte bhede niḥspandatāṃ gate ,
ajaḍā yā prakacati tatsvarūpamiti sthitam 10
10. ahaṃtāṃśe kṣate śānte bhede niḥspandatām gate
ajaḍā yā prakacati tat svarūpam iti sthitam
10. yā ajaḍā prakacati ahaṃtāṃśe kṣate śānte bhede
niḥspandatām gate tat svarūpam iti sthitam
10. When the element of egoity (ahaṅkāra) is diminished and pacified, and when the sense of duality (bheda) has attained stillness, that which manifests as non-inert - that is established as the intrinsic nature (svarūpa).
10. כאשר מרכיב האגו נהרס ונרגע, וכאשר חוויית הפירוד נאלמת, מה שזורח בבהירות ובערנות – זוהי הזהות האמיתית.
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तत्रारोपितमज्ञानं तस्य भूमीरिमाः श्रृणु ।
बीजजाग्रत्तथा जाग्रन्महाजाग्रत्तथैव च ॥ ११ ॥
tatrāropitamajñānaṃ tasya bhūmīrimāḥ śrṛṇu ,
bījajāgrattathā jāgranmahājāgrattathaiva ca 11
11. tatra āropitam ajñānam tasya bhūmīḥ imāḥ śṛṇu
bījajāgrat tathā jāgrat mahājāgrat tathā eva ca
11. tatra āropitam ajñānam tasya imāḥ bhūmīḥ śṛṇu
bījajāgrat tathā jāgrat mahājāgrat tathā eva ca
11. Hear these stages of the ignorance (ajñāna) that is superimposed upon that (the intrinsic nature): bīja-jāgrat, as well as jāgrat, and mahā-jāgrat.
11. שמע כעת על שלבי הבורות המוקרנים עליה: ערות-זרע, ערות, וערות-רבת עוצמה.
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जाग्रत्स्वप्नस्तथा स्वप्नः स्वप्नजाग्रत्सुषुप्तकम् ।
इति सप्तविधो मोहः पुनरेव परस्परम् ॥ १२ ॥
jāgratsvapnastathā svapnaḥ svapnajāgratsuṣuptakam ,
iti saptavidho mohaḥ punareva parasparam 12
12. jāgratsvapnaḥ tathā svapnaḥ svapnajāgrat suṣuptakam
iti saptavidhaḥ mohaḥ punaḥ eva parasparam
12. jāgratsvapnaḥ tathā svapnaḥ svapnajāgrat suṣuptakam
iti saptavidhaḥ mohaḥ punaḥ eva parasparam
12. (These are) jāgrat-svapna, then svapna, svapna-jāgrat, and suṣuptakam. In this way, this is the sevenfold delusion (moha), which recurs mutually.
12. ערות-חלום, חלום, חלום-ערות, ושינה עמוקה. זוהי האשליה השבע-פעמית, המשתלבת שוב ושוב זו בזו.
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श्लिष्टो भवत्यनेकाख्यः श्रृणु लक्षणमस्य च ।
प्रथमे चेतनं यत्स्यादनाख्यं निर्मलं चितः ॥ १३ ॥
śliṣṭo bhavatyanekākhyaḥ śrṛṇu lakṣaṇamasya ca ,
prathame cetanaṃ yatsyādanākhyaṃ nirmalaṃ citaḥ 13
13. śliṣṭaḥ bhavati anekākhyaḥ śṛṇu lakṣaṇam asya ca
prathame cetanam yat syāt anākhyam nirmalam citaḥ
13. asya lakṣaṇam ca śṛṇu śliṣṭaḥ anekākhyaḥ bhavati
prathame cetanam yat syāt anākhyam nirmalam citaḥ
13. The Self becomes complex, acquiring many names. Listen now to its characteristic. In the initial stage, that which is consciousness (citas), nameless and pure, is (its fundamental state).
13. אשליה זו מתמזגת ונושאת שמות רבים; שמע כעת את מאפייניה. בשלב הראשון, כאשר התודעה הצלולה של החשיבה היא עדיין נטולת שם וזכה...
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भविष्यच्चित्तजीवादिनामशब्दार्थभाजनम् ।
बीजरूपं स्थितं जाग्रद्बीजजाग्रत्तदुच्यते ॥ १४ ॥
bhaviṣyaccittajīvādināmaśabdārthabhājanam ,
bījarūpaṃ sthitaṃ jāgradbījajāgrattaducyate 14
14. bhaviṣyat cittajīvādi-nāmaśabdārthabhājanam
bījarūpam sthitam jāgrat bījajāgrat tat ucyate
14. bhaviṣyat cittajīvādi-nāmaśabdārthabhājanam
bījarūpam sthitam jāgrat tat bījajāgrat ucyate
14. It is the receptacle for future names, words, and meanings related to the mind (citta), individual soul (jīva), and so forth. This waking state, existing in a seed form, is called the seed-waking (bījajāgrat) state.
14. ...ועתידה להיות הכלי המכיל מילים, שמות ומשמעויות כמו חשיבה ו-גִ'יוָוה (נשמה), והיא קיימת כגרעין של ערות – היא נקראת 'ערות-זרע'.
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एषा ज्ञप्तेर्नवावस्था त्वं जाग्रत्संसृतिं श्रृणु ।
नवप्रसूतस्य परादयं चाहमिदं मम ॥ १५ ॥
eṣā jñapternavāvasthā tvaṃ jāgratsaṃsṛtiṃ śrṛṇu ,
navaprasūtasya parādayaṃ cāhamidaṃ mama 15
15. eṣā jñapteḥ navā avasthā tvam jāgrat saṃsṛtim
śṛṇu navaprasūtasya parāt ayam ca aham idam mama
15. eṣā jñapteḥ navā avasthā tvam jāgrat saṃsṛtim
śṛṇu navaprasūtasya parāt ayam ca aham idam mama
15. This is a new state of knowledge (jñapti). Now, listen to the waking (jāgrat) state as a form of worldly existence (saṃsāra). In a newly born being, the notions 'this (is I)', 'I (am this)', and 'this is mine' arise from the Supreme (para).
15. זהו המצב הראשוני של התפיסה. כעת שמע על סבך הקיום של הערות: עבור הרך הנולד, לאחר אותו מצב ראשוני, עולה המחשבה 'זה אני, וזה שלי'...
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इति यः प्रत्ययः स्वस्थस्तज्जाग्रत्प्रागभावनात् ।
अयं सोऽहमिदं तन्म इति जन्मान्तरोदितः ॥ १६ ॥
iti yaḥ pratyayaḥ svasthastajjāgratprāgabhāvanāt ,
ayaṃ so'hamidaṃ tanma iti janmāntaroditaḥ 16
16. iti yaḥ pratyayaḥ svasthaḥ tat jāgrat prāgabhāvanāt
ayam saḥ aham idam tat mama iti janmāntaroditaḥ
16. iti yaḥ pratyayaḥ prāgabhāvanāt svasthaḥ tat jāgrat
ayam saḥ aham idam tat mama iti janmāntaroditaḥ
16. That notion, 'I am this' and 'this is mine,' which is naturally established due to the absence of prior conceptualization, is the (initial) waking (jāgrat) state. And the notion, 'This (person) is that I am, and that object is mine,' which has arisen from past lives (janmāntara), (is also part of this state).
16. ...תפיסה יציבה זו נקראת 'ערות', בשל היעדר מושגים קודמים. אך המחשבה 'זהו אותו אני, וזהו אותו רכוש שלי' אשר עולה מגלגולים קודמים...
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पीवरः प्रत्ययः प्रोक्तो महाजाग्रदिति स्फुरन् ।
अरूढमथ वा रूढं सर्वथा तन्मयात्मकम् ॥ १७ ॥
pīvaraḥ pratyayaḥ prokto mahājāgraditi sphuran ,
arūḍhamatha vā rūḍhaṃ sarvathā tanmayātmakam 17
17. pīvaraḥ pratyayaḥ proktaḥ mahājāgrat iti sphuran
arūḍham atha vā rūḍham sarvathā tanmayātmakam
17. pīvaraḥ pratyayaḥ mahājāgrat iti sphuran proktaḥ.
arūḍham atha vā rūḍham sarvathā tanmayātmakam.
17. The robust cognition (pratyaya), manifesting as the 'great waking state' (mahājāgrat), is declared. Whether nascent or fully established, it is entirely characterized by that (consciousness).
17. ...תפיסה מפותחת ועמוקה זו, בין אם היא מגובשת ובין אם אינה מגובשת, והיא שקועה לחלוטין באותו דימוי – נקראת 'ערות-רבת עוצמה'.
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यज्जाग्रतो मनोराज्यं जाग्रत्स्वप्नः स उच्यते ।
द्विचन्द्रशुक्तिकारूप्यमृगतृष्णादिभेदतः ॥ १८ ॥
yajjāgrato manorājyaṃ jāgratsvapnaḥ sa ucyate ,
dvicandraśuktikārūpyamṛgatṛṣṇādibhedataḥ 18
18. yat jāgrataḥ manorājyam jāgrat-svapnaḥ saḥ
ucyate dvicandraśuktikarūpyamṛgatṛṣṇādibhedataḥ
18. jāgrataḥ yat manorājyam,
saḥ jāgrat-svapnaḥ ucyate.
dvicandraśuktikarūpyamṛgatṛṣṇādibhedataḥ.
18. What constitutes the daydreaming (manorājyam) of a waking person, that is called the 'waking dream' (jāgrat-svapna). It is characterized by illusions such as seeing two moons, silver in a conch shell, and mirages, among other varieties.
18. פנטזיית המחשבות המתרחשת בזמן ערות נקראת 'ערות-חלום', בדומה לראיית שני ירחים, תפיסת צדף ככסף, או מראה תעתועים במדבר.
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अभ्यासात्प्राप्य जाग्रत्त्वं स्वप्नोऽनेकविधो भवेत् ।
अल्पकालं मया दृष्टमेवं नो सत्यमित्यपि ॥ १९ ॥
abhyāsātprāpya jāgrattvaṃ svapno'nekavidho bhavet ,
alpakālaṃ mayā dṛṣṭamevaṃ no satyamityapi 19
19. abhyāsāt prāpya jāgrattvam svapnaḥ anekavidhaḥ
bhavet alpakālam mayā dṛṣṭam evam no satyam iti api
19. abhyāsāt jāgrattvam prāpya svapnaḥ anekavidhaḥ bhavet.
mayā alpakālam dṛṣṭam evam no satyam iti api.
19. By repeated practice (abhyāsa), when the state of waking (jāgrat-tva) is attained, a dream can manifest in various forms. One might then think, "This was seen by me for only a short time; therefore, it is not real (satyam)."
19. לאחר שהורגלה במצב הערות, הופכת דרגת ה'חלום' למגוונת – תוך תחושה כגון: ראיתי זאת לזמן קצר, ואין זה אמיתי באמת.
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निद्राकालानुभूतेऽर्थे निद्रान्ते प्रत्ययो हि यः ।
स स्वप्नः कथितस्तस्य महाजाग्रत्स्थितेर्हृदि ॥ २० ॥
nidrākālānubhūte'rthe nidrānte pratyayo hi yaḥ ,
sa svapnaḥ kathitastasya mahājāgratsthiterhṛdi 20
20. nidrākālānubhūte arthe nidrānte pratyayaḥ hi yaḥ
saḥ svapnaḥ kathitaḥ tasya mahājāgratsthiteḥ hṛdi
20. nidrākālānubhūte arthe nidrānte yaḥ pratyayaḥ hi,
saḥ mahājāgratsthiteḥ tasya hṛdi svapnaḥ kathitaḥ.
20. Indeed, that cognition (pratyaya) which arises in the mind (hṛdi) at the end of sleep (nidrānta), concerning an object (artha) experienced during the state of sleep (nidrā-kāla), is declared to be a dream (svapna) for one abiding in the 'great waking state' (mahājāgrat-sthiti).
20. כשמופיעה בלבו של אדם הנמצא במצב של עראות גדולה תפיסה עם תום השינה לגבי דבר שנחווה במהלך השינה, תפיסה זו נקראת חלום.
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चिरसंदर्शनाभावादप्रफुल्लवृहद्वपुः ।
स्वप्नो जाग्रत्तया रूढो महाजाग्रत्पदं गतः ॥ २१ ॥
cirasaṃdarśanābhāvādapraphullavṛhadvapuḥ ,
svapno jāgrattayā rūḍho mahājāgratpadaṃ gataḥ 21
21. cirasaṃdarśanābhāvāt apraphullavṛhadvapuḥ
svapnaḥ jāgrattayā rūḍhaḥ mahājāgratpadaṃ gataḥ
21. cirasaṃdarśanābhāvāt apraphullavṛhadvapuḥ
svapnaḥ jāgrattayā rūḍhaḥ mahājāgratpadaṃ gataḥ
21. A dream (svapna), whose vast form has not fully blossomed due to the absence of continuous perception, becomes established as wakefulness (jāgrat) and thus attains the state of great wakefulness (mahājāgrat).
21. כאשר החלום אינו משיג צורה מורחבת ומלאה מחמת חוסר התבוננות ממושכת, אך הוא מתקבע כעראות, הוא עובר למצב של עראות גדולה.
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अक्षतेवाक्षते देहे स्वप्नजाग्रन्मतं हि तत् ।
षडवस्थापरित्यागे जडा जीवस्य या स्थितिः ॥ २२ ॥
akṣatevākṣate dehe svapnajāgranmataṃ hi tat ,
ṣaḍavasthāparityāge jaḍā jīvasya yā sthitiḥ 22
22. akṣate iva akṣate dehe svapnajāgranmatam hi
tat ṣaḍavasthāparityāge jaḍā jīvasya yā sthitiḥ
22. tat hi svapnajāgranmatam akṣate iva akṣate dehe.
yā jīvasya ṣaḍavasthāparityāge jaḍā sthitiḥ.
22. Indeed, that state (tat), considered dream-wakefulness (svapnajāgrat) and itself unharmed, resides as if in an unharmed body. It is the inert condition of the individual soul (jīva) after the abandonment of the six (preceding) states.
22. בין אם הגוף פגוע ובין אם אינו פגוע, מצב זה נחשב כעראות בחלום. וכאשר זונחים את ששת המצבים, המצב הדומם של הנשמה שנותר,
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भविष्यद्दुःखबोधाढ्या सौषुप्ती सोच्यते गतिः ।
एते तस्यामवस्थायां तृणलोष्टशिलादयः ॥ २३ ॥
bhaviṣyadduḥkhabodhāḍhyā sauṣuptī socyate gatiḥ ,
ete tasyāmavasthāyāṃ tṛṇaloṣṭaśilādayaḥ 23
23. bhaviṣyaddurkhabodhāḍhyā sauṣuptī sā ucyate
gatiḥ ete tasyām avasthāyām tṛṇaloṣṭaśilādayaḥ
23. bhaviṣyaddurkhabodhāḍhyā sā sauṣuptī gatiḥ ucyate.
tasyām avasthāyām ete tṛṇaloṣṭaśilādayaḥ (santi).
23. That state of deep sleep (sauṣuptī), characterized by the awareness of future suffering, is called a (specific) condition (gati). In that very state (tasyām avasthāyām), objects like grass, clods of earth, and stones (ete tṛṇaloṣṭaśilādayaḥ) exist.
23. המלא בהכרת הסבל העתידי לבוא, נקרא מצב השינה העמוקה. במצב זה, כל האובייקטים הללו, כמו עשב, רגב אדמה, אבן וזולתם,
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पदार्थाः संस्थिताः सर्वे परमाणुप्रमाणिनः ।
सप्तावस्था इति प्रोक्ता मयाऽज्ञानस्य राघव ॥ २४ ॥
padārthāḥ saṃsthitāḥ sarve paramāṇupramāṇinaḥ ,
saptāvasthā iti proktā mayā'jñānasya rāghava 24
24. padārthāḥ saṃsthitāḥ sarve paramāṇupramāṇinaḥ
saptāvasthāḥ iti proktāḥ mayā ajñānasya rāghava
24. sarve padārthāḥ paramāṇupramāṇinaḥ saṃsthitāḥ (santi).
rāghava,
mayā ajñānasya saptāvasthāḥ iti proktāḥ (santi).
24. All objects (padārthāḥ) are established (saṃsthitāḥ) (in that state), having the measure of atoms (paramāṇupramāṇinaḥ). Thus, O Rāghava, these seven states (saptāvasthā) of ignorance (ajñāna) have been declared by me.
24. קיימים כולם בשיעור של חלקיקים זעירים בלבד. אלה הם שבעת המצבים של הַבֵּורוּת שתיארתי לפניך, רָאגְהַוַוה.
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एकैका शतशाखात्र नानाविभवरूपिणी ।
जाग्रत्स्वप्नश्चिरं रूढो जागृतावेव गच्छति ॥ २५ ॥
ekaikā śataśākhātra nānāvibhavarūpiṇī ,
jāgratsvapnaściraṃ rūḍho jāgṛtāveva gacchati 25
25. ekaikā śata-śākhā atra nānā-vibhava-rūpiṇī
jāgrat-svapnaḥ ciram rūḍhaḥ jāgṛtāu eva gacchati
25. atra ekaikā śata-śākhā nānā-vibhava-rūpiṇī
jāgrat-svapnaḥ ciram rūḍhaḥ jāgṛtāu eva gacchati
25. Here, each individual waking-dream (jāgrat-svapna), multi-branched and taking on diverse forms of manifestation, becomes deeply rooted and continues to exist solely within the waking state (jāgratā).
25. כל אחד מהמצבים הללו מסתעף למאה ענפים בעלי צורות ושפע שונים. כאשר מצב חלום-בעראות מושרש ימים רבים, הוא הופך לעראות ממש.
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नानापदार्थभेदेन सविकासं विजृम्भते ।
अस्यामप्युदरे सन्ति महाजाग्रद्दशादृशः ॥ २६ ॥
nānāpadārthabhedena savikāsaṃ vijṛmbhate ,
asyāmapyudare santi mahājāgraddaśādṛśaḥ 26
26. nānā-padārtha-bhedena sa-vikāsam vijṛmbhate
asyām api udare santi mahā-jāgrat-daśā-dṛśaḥ
26. nānā-padārtha-bhedena sa-vikāsam vijṛmbhate.
asyām udare api mahā-jāgrat-daśā-dṛśaḥ santi.
26. It expands and develops through the distinctions of various objects (padārtha). Even within the scope of this (waking state's realm), there exist conditions that resemble great waking (jāgrat) states.
26. מצב זה מתרחב ומתפתח דרך מגוון העצמים וההבדלים ביניהם, וגם בתוכו קיימות תופעות השייכות למצב של עראות גדולה.
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तासामप्यन्तरे लोको मोहान्मोहान्तरं व्रजेत् ।
अन्तःपातिजलावर्त इव धावति नौर्भ्रमम् ॥ २७ ॥
tāsāmapyantare loko mohānmohāntaraṃ vrajet ,
antaḥpātijalāvarta iva dhāvati naurbhramam 27
27. tāsām api antare lokaḥ mohāt moha-antaram vrajet
antaḥ-pāti-jala-āvartaḥ iva dhāvati nāuḥ bhramam
27. tāsām api antare lokaḥ mohāt moha-antaram vrajet.
antaḥ-pāti-jala-āvartaḥ iva nāuḥ bhramam dhāvati.
27. Even within those (states), an individual (loka) may move from one delusion (moha) to another (moha). It is like a boat caught in an internal whirlpool, rushing about in confusion.
27. בתוך מצבים אלה, האדם שרוע באשליה נע מאשליה אחת לאשליה אחרת, בדיוק כפי שסירה שנלכדה במערבולת מים נסחפת במעגלים.
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काश्चित्संसृतयो दीर्घ स्वप्नजाग्रत्तया स्थिताः ।
काश्चित्पुनः स्वप्नजाग्रज्जाग्रत्स्वप्नास्तथेतराः ॥ २८ ॥
kāścitsaṃsṛtayo dīrgha svapnajāgrattayā sthitāḥ ,
kāścitpunaḥ svapnajāgrajjāgratsvapnāstathetarāḥ 28
28. kāścit saṃsṛtayaḥ dīrghāḥ svapna-jāgrat-tayā sthitāḥ
kāścit punaḥ svapna-jāgrat jāgrat-svapnāḥ tathā itarāḥ
28. kāścit saṃsṛtayaḥ dīrghāḥ svapna-jāgrat-tayā sthitāḥ.
punaḥ kāścit svapna-jāgrat,
tathā itarāḥ jāgrat-svapnāḥ.
28. Some cycles of existence (saṃsṛti) are prolonged, subsisting as if in a dream-waking (svapna-jāgrat) state. Others, however, are dream-waking (svapna-jāgrat) states, while others again are waking-dream (jāgrat-svapna) states, and so are the rest.
28. חלק מגלגולי סבך הקיום מתקיימים כחלום-עראות ממושך, חלקם כחלום-עראות קצר, ואחרים כעראות-חלום.
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अज्ञानभूमिरिति सप्तपदा मयोक्ता नानाविकारजगदन्तरभेदहीना ।
अस्याः समुत्तरसि चारुविचारणाभिर्दृष्टे प्रबोधविमले स्वयमात्मनोति ॥ २९ ॥
ajñānabhūmiriti saptapadā mayoktā nānāvikārajagadantarabhedahīnā ,
asyāḥ samuttarasi cāruvicāraṇābhirdṛṣṭe prabodhavimale svayamātmanoti 29
29. ajñānabhūmiḥ iti saptapadā mayā uktā
nānāvikārajagadantarabhedahīnā
asyāḥ samuttarasi cāruvicāraṇābhiḥ
dṛṣṭe prabodhavimale svayam ātmanā anoti
29. mayā ajñānabhūmiḥ iti saptapadā
nānāvikārajagadantarabhedahīnā uktā
asyāḥ cāruvicāraṇābhiḥ samuttarasi
dṛṣṭe prabodhavimale svayam ātmanā anoti
29. I have described the realm of ignorance (ajñānabhūmi) as having seven stages, a realm without internal distinctions within the world of diverse transformations. You transcend this through astute contemplation, and upon perceiving clear enlightenment (prabodha), one spontaneously attains it by one's own self (ātman).
29. כך תיארתי לך את שבעת שלבי הַבֵּורוּת, הנקיים משינויים מהותיים בעולם התופעות. תוכל להתעלות מעליהם באמצעות חקירה נבונה, וכאשר הראייה מתבהרת בהתעוררות טהורה, האדם חווה את העצמי בעצמו.
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vairāgya prakaraṇa

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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 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 (current chapter) 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