योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-3, chapter-63
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श्रीवसिष्ठ उवाच ।
यदेतद्ब्रह्मतत्त्वं सर्वथा सर्वदैव सर्वत एव सर्वशक्ति सर्वाकारं सर्वेश्वरं सर्वगं सर्वमेवेति ॥ १ ॥
यदेतद्ब्रह्मतत्त्वं सर्वथा सर्वदैव सर्वत एव सर्वशक्ति सर्वाकारं सर्वेश्वरं सर्वगं सर्वमेवेति ॥ १ ॥
śrīvasiṣṭha uvāca ,
yadetadbrahmatattvaṃ sarvathā sarvadaiva sarvata eva sarvaśakti sarvākāraṃ sarveśvaraṃ sarvagaṃ sarvameveti 1
yadetadbrahmatattvaṃ sarvathā sarvadaiva sarvata eva sarvaśakti sarvākāraṃ sarveśvaraṃ sarvagaṃ sarvameveti 1
1.
śrī-vasiṣṭha uvāca yat etat brahma-tattvam
sarvathā sarvadā eva sarvataḥ
eva sarva-śakti sarva-ākāram
sarva-īśvaram sarva-gam sarvam eva iti
sarvathā sarvadā eva sarvataḥ
eva sarva-śakti sarva-ākāram
sarva-īśvaram sarva-gam sarvam eva iti
1.
śrī-vasiṣṭha uvāca yat etat brahma-tattvam
sarvathā sarvadā eva sarvataḥ
eva sarva-śakti sarva-ākāram
sarva-īśvaram sarva-gam sarvam eva iti
sarvathā sarvadā eva sarvataḥ
eva sarva-śakti sarva-ākāram
sarva-īśvaram sarva-gam sarvam eva iti
1. Śrī Vasiṣṭha said: This essential reality (tattva) of the Absolute (brahma) is, in every respect, always, and everywhere, all-powerful (sarvaśakti), all-formed, the supreme controller (sarveśvara), all-pervading, and truly everything.
1. וַסִישְׁטְהָ אמר: מהות הַבְּרַהְמָן הזו היא מכל הבחינות, בכל עת ומכל מקום – כליל העוצמה (שַׁקְתִי), כוללת את כל הצורות, השליטה בכל, הנוכחת בכל והיא הכל ממש.
एष त्वात्मा सर्वशक्तित्वाच्च
क्वचिच्चिच्छक्तिं प्रकटयति क्वचिच्छान्तिं
क्वचिज्जडशक्तिं क्वचिदुल्लासं
क्वचित्किंचिन्न किंचित्प्रकटयति ॥ २ ॥
क्वचिच्चिच्छक्तिं प्रकटयति क्वचिच्छान्तिं
क्वचिज्जडशक्तिं क्वचिदुल्लासं
क्वचित्किंचिन्न किंचित्प्रकटयति ॥ २ ॥
eṣa tvātmā sarvaśaktitvācca
kvaciccicchaktiṃ prakaṭayati kvacicchāntiṃ
kvacijjaḍaśaktiṃ kvacidullāsaṃ
kvacitkiṃcinna kiṃcitprakaṭayati 2
kvaciccicchaktiṃ prakaṭayati kvacicchāntiṃ
kvacijjaḍaśaktiṃ kvacidullāsaṃ
kvacitkiṃcinna kiṃcitprakaṭayati 2
2.
eṣa tu ātmā sarva-śaktitvāt ca kvacit
cit-śaktim prakaṭayati kvacit śāntim
kvacit jaḍa-śaktim kvacit ullāsam
kvacit kiñcit na kiñcit prakaṭayati
cit-śaktim prakaṭayati kvacit śāntim
kvacit jaḍa-śaktim kvacit ullāsam
kvacit kiñcit na kiñcit prakaṭayati
2.
eṣa tu ātmā sarva-śaktitvāt ca kvacit
cit-śaktim prakaṭayati kvacit śāntim
kvacit jaḍa-śaktim kvacit ullāsam
kvacit kiñcit na kiñcit prakaṭayati
cit-śaktim prakaṭayati kvacit śāntim
kvacit jaḍa-śaktim kvacit ullāsam
kvacit kiñcit na kiñcit prakaṭayati
2. But this Self (ātman), being all-powerful (sarvaśakti), sometimes manifests its power of consciousness (cit-śakti), sometimes peace, sometimes its inert power (jaḍa-śakti), sometimes joy, and at other times, it manifests something or nothing at all.
2. והעצמי הפנימי הזה, מתוקף היותו בעל כוליות העוצמה, מקרין לעתים את עוצמת התודעה, לעתים את השלווה, לעתים את עוצמת החומר הדומם, לעתים את השמחה, ולעתים אינו מקרין דבר.
यत्र यदा यदेवासौ यथा भावयति तत्र
तदा तदेवासौ प्रपश्यति ॥ ३ ॥
तदा तदेवासौ प्रपश्यति ॥ ३ ॥
yatra yadā yadevāsau yathā bhāvayati
tatra tadā tadevāsau prapaśyati 3
tatra tadā tadevāsau prapaśyati 3
3.
yatra yadā yat eva asau yathā bhāvayati
tatra tadā tat eva asau prapaśyati
tatra tadā tat eva asau prapaśyati
3.
asau yatra yadā yathā yat eva bhāvayati
tatra tadā asau tat eva prapaśyati
tatra tadā asau tat eva prapaśyati
3. Wherever, whenever, and in whatever way that Self (ātman) conceives (bhāvayati) something, there and then, that Self (ātman) itself perceives that very thing.
3. איפה, מתי וכיצד שהעצמי תופס או מדמיין משהו – בדיוק שם, אז וכך הוא רואה זאת.
सर्वशक्तेर्हि या यैव
यथोदेति तथैव सा ॥ ४ ॥
यथोदेति तथैव सा ॥ ४ ॥
sarvaśakterhi yā yaiva
yathodeti tathaiva sā 4
yathodeti tathaiva sā 4
4.
sarvaśakteḥ hi yā yā eva
yathā udeti tathā eva sā
yathā udeti tathā eva sā
4.
sarvaśakteḥ yā yā eva hi
yathā udeti tathā eva sā
yathā udeti tathā eva sā
4. Indeed, whatever power (śakti) of the All-powerful (Brahman) manifests, it is that very power precisely as it arises.
4. מתוך כוליות העוצמה, כל עוצמה שעולה וכיצד היא עולה – כך בדיוק היא מתממשת.
तदास्ति शक्तिर्नानारूपिणी सा
स्वभावत इमाः शक्तयोऽयमात्मेति ॥ ५ ॥
स्वभावत इमाः शक्तयोऽयमात्मेति ॥ ५ ॥
tadāsti śaktirnānārūpiṇī sā
svabhāvata imāḥ śaktayo'yamātmeti 5
svabhāvata imāḥ śaktayo'yamātmeti 5
5.
tadā asti śaktiḥ nānārūpiṇī sā
svabhāvataḥ imāḥ śaktayaḥ ayam ātman iti
svabhāvataḥ imāḥ śaktayaḥ ayam ātman iti
5.
tadā sā śaktiḥ nānārūpiṇī svabhāvataḥ
asti imāḥ śaktayaḥ ayam ātman iti
asti imāḥ śaktayaḥ ayam ātman iti
5. Then, that power (śakti) is inherently (svabhāvataḥ) multifaceted. These powers (śakti) are indeed this very self (ātman).
5. אז קיימת עוצמה (שַׁקְתִי) בלבושים רבים; מתוך טבעם הפנימי אלו הן העוצמות, והיא-היא העצמי הפנימי.
एवं विकल्पजालं व्यवहारार्थं धीमद्भिः
परिकल्पितं लोके नत्वात्मनि विद्यते भेदः ॥ ६ ॥
परिकल्पितं लोके नत्वात्मनि विद्यते भेदः ॥ ६ ॥
evaṃ vikalpajālaṃ vyavahārārthaṃ dhīmadbhiḥ
parikalpitaṃ loke natvātmani vidyate bhedaḥ 6
parikalpitaṃ loke natvātmani vidyate bhedaḥ 6
6.
evam vikalpajālam vyavahārārtham dhīmadbhiḥ
parikalpitam loke na tu ātmani vidyate bhedaḥ
parikalpitam loke na tu ātmani vidyate bhedaḥ
6.
evam vikalpajālam dhīmadbhiḥ vyavahārārtham
loke parikalpitam tu ātmani bhedaḥ na vidyate
loke parikalpitam tu ātmani bhedaḥ na vidyate
6. Thus, this network of conceptual distinctions (vikalpa-jāla) is contrived by the wise for the purpose of worldly interaction (vyavahāra) in the empirical realm, but no distinction (bheda) actually exists in the self (ātman).
6. כך נטוותה רשת ההבחנות והמושגים על ידי החכמים לצורך הפעילות שבעולם, אך בעצמי הפנימי אין כל פירוד או נפרדות.
यथोर्मितरङ्गपयसां सागरे कटकाङ्गदकेयूरैर्वा हेम्नः ।
अवयवावयविनोः संवित्काल्पनिकी द्विता न वास्तवी ॥ ७ ॥
अवयवावयविनोः संवित्काल्पनिकी द्विता न वास्तवी ॥ ७ ॥
yathormitaraṅgapayasāṃ sāgare kaṭakāṅgadakeyūrairvā hemnaḥ ,
avayavāvayavinoḥ saṃvitkālpanikī dvitā na vāstavī 7
avayavāvayavinoḥ saṃvitkālpanikī dvitā na vāstavī 7
7.
yathā ūrmitarangapayasām sāgare kaṭakāṅgadakeyūraiḥ vā
hemnaḥ avayavāvayavinoḥ saṃvit kālpanikī dvitā na vāstavī
hemnaḥ avayavāvayavinoḥ saṃvit kālpanikī dvitā na vāstavī
7.
yathā sāgare ūrmitarangapayasām vā hemnaḥ kaṭakāṅgadakeyūraiḥ
avayavāvayavinoḥ saṃvit dvitā kālpanikī na vāstavī
avayavāvayavinoḥ saṃvit dvitā kālpanikī na vāstavī
7. Just as waves, ripples, and water are intrinsically (part of) the ocean, or bangles, armlets, and bracelets are (made of) gold; similarly, the perceived duality (dvitā) between the part (avayava) and the whole (avayavin) is merely conceptual (kālpanikī), not truly real (vāstavī).
7. כמו ההבחנה בין הגלים, האדוות והמים באוקיינוס, או בין הצמידים והתכשיטים לבין הזהב – התפיסה של חלקים ושלם או של דואליות היא דמיונית בלבד ולא אמיתית.
यथा यच्चेत्यते हि तथैव तन्न बाह्यतो
नान्तरतश्चैतत्समुदेति हि ॥ ८ ॥
नान्तरतश्चैतत्समुदेति हि ॥ ८ ॥
yathā yaccetyate hi tathaiva tanna
bāhyato nāntarataścaitatsamudeti hi 8
bāhyato nāntarataścaitatsamudeti hi 8
8.
yathā yat cetyate hi tathā eva tat na
bāhyataḥ na antarataḥ ca etat samudeti hi
bāhyataḥ na antarataḥ ca etat samudeti hi
8.
hi yat yathā cetyate tat tathā eva na
bāhyataḥ na antarataḥ ca hi etat samudeti
bāhyataḥ na antarataḥ ca hi etat samudeti
8. Indeed, just as whatever is cognized, that (cognition) does not truly arise from external sources nor from internal ones. Rather, this (cognition) itself simply manifests.
8. כפי שהדבר נתפס במחשבה, כך בדיוק הוא מופיע; שכן מציאות זו אינה עולה מבחוץ ולא מבפנים.
सर्वात्मत्वात्समाभासं
क्वचित्किंचित्प्रपश्यति ॥ ९ ॥
क्वचित्किंचित्प्रपश्यति ॥ ९ ॥
sarvātmatvātsamābhāsaṃ
kvacitkiṃcitprapaśyati 9
kvacitkiṃcitprapaśyati 9
9.
sarvātmatvāt samābhāsam
kvacit kiñcit prapaśyati
kvacit kiñcit prapaśyati
9.
sarvātmatvāt kvacit kiñcit
samābhāsam prapaśyati
samābhāsam prapaśyati
9. Because everything has the intrinsic nature of the Self (ātman), one perceives certain things as appearing uniformly.
9. מתוקף היותו העצמי של הכל, הוא רואה במקומות שונים דברים שונים כבעלי מראה שווה או קיים.
सर्वाकारमयं ब्रह्मैवेदं ततं मिथ्याज्ञानवद्भिः
शक्तिशक्तिमत्त्वे अवयवावयविरूपे कल्पिते न पारमार्थिके ॥ १० ॥
शक्तिशक्तिमत्त्वे अवयवावयविरूपे कल्पिते न पारमार्थिके ॥ १० ॥
sarvākāramayaṃ brahmaivedaṃ tataṃ mithyājñānavadbhiḥ
śaktiśaktimattve avayavāvayavirūpe kalpite na pāramārthike 10
śaktiśaktimattve avayavāvayavirūpe kalpite na pāramārthike 10
10.
sarvākāramayam brahma eva idam tatam mithyājñānavadbhiḥ
śaktiśaktimattve avayavāvayavirūpe kalpite na pāramārthike
śaktiśaktimattve avayavāvayavirūpe kalpite na pāramārthike
10.
idam sarvākāramayam brahma eva tatam.
śaktiśaktimattve avayavāvayavirūpe mithyājñānavadbhiḥ kalpite,
na pāramārthike.
śaktiśaktimattve avayavāvayavirūpe mithyājñānavadbhiḥ kalpite,
na pāramārthike.
10. This "brahman" itself, which consists of all forms, is pervasive. The notions of power (śakti) and its possessor, and of part and whole, are imagined by those possessing false knowledge, and are not ultimately real.
10. כל העולם הנפרש הזה הוא הַבְּרַהְמָן עצמו בלבוש כל הצורות. בעלי הידע המוטעה מדמיינים הבחנה בין כוח לבין המחזיק בכוח, או בין חלקים לבין השלם, אך הבחנות אלו אינן אמת מוחלטת.
सद्वा भवत्वसद्वा चिद्यत्संकल्पयत्यभिनिविशति
तत्तत्पश्यति सकला तत्सद्ब्रह्मैव चिद्भाति ॥ ११ ॥
तत्तत्पश्यति सकला तत्सद्ब्रह्मैव चिद्भाति ॥ ११ ॥
sadvā bhavatvasadvā cidyatsaṃkalpayatyabhiniviśati
tattatpaśyati sakalā tatsadbrahmaiva cidbhāti 11
tattatpaśyati sakalā tatsadbrahmaiva cidbhāti 11
11.
sat vā bhavatu asat vā cit yat saṃkalpayati abhiniviśati
tat tat paśyati sakalā tat sat brahma eva cit bhāti
tat tat paśyati sakalā tat sat brahma eva cit bhāti
11.
sat vā asat vā bhavatu,
cit yat saṃkalpayati abhiniviśati,
tat tat paśyati.
sakalā cit tat sat brahma eva bhāti.
cit yat saṃkalpayati abhiniviśati,
tat tat paśyati.
sakalā cit tat sat brahma eva bhāti.
11. Whether it be real or unreal, whatever consciousness conceives and clings to, that very thing it perceives. That entire consciousness shines forth as nothing but the existent (sat) "brahman" itself.
11. בין אם הדבר קיים ובין אם אינו קיים, כשהחשיבה מדמיינת משהו ושוקעת בו, היא רואה אותו בדיוק כך; הכל הוא הַבְּרַהְמָן הקיים, והתודעה הטהורה היא זו שזורחת בכל.
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Chapter 6
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upaśama prakaraṇa
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Chapter 2
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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
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Chapter 73
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nirvāṇa prakaraṇa (bhāga 1)
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Chapter 2
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Chapter 5
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Chapter 9
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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
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Chapter 89
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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