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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-17

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श्रीराम उवाच ।
भगवन्भृगुपुत्रस्य प्रतिभासानुभूतितः ।
यथैषा सफला जाता तथान्यस्य न किं भवेत् ॥ १ ॥
śrīrāma uvāca ,
bhagavanbhṛguputrasya pratibhāsānubhūtitaḥ ,
yathaiṣā saphalā jātā tathānyasya na kiṃ bhavet 1
1. śrī-rāma uvāca | bhagavan bhṛgu-putrasya pratibhāsa-anubhūtitaḥ
| yathā eṣā saphalā jātā tathā anyasya na kim bhavet ||
1. śrī-rāma uvāca bhagavan,
bhṛgu-putrasya pratibhāsa-anubhūtitaḥ yathā eṣā saphalā jātā,
tathā anyasya kim na bhavet?
1. Shri Rama said: O revered one, how is it that this (creation) born from the perception and experience of Bhrigu's son became fruitful, but why wouldn't it be so for another (person or creation)?
1. רָאמָה אמר: מורי המכובד, כיצד זה שחוויית החזון של בן בְּהְרִיגוּ התממשה במציאות, ואילו אצל אחרים אין זה כך?
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श्रीवसिष्ठ उवाच ।
इयं प्रथममुत्पन्ना सा तनुर्ब्रह्मणः पदात् ।
शुद्धा जातिर्भार्गवस्य नान्यजन्मकलङ्किता ॥ २ ॥
śrīvasiṣṭha uvāca ,
iyaṃ prathamamutpannā sā tanurbrahmaṇaḥ padāt ,
śuddhā jātirbhārgavasya nānyajanmakalaṅkitā 2
2. śrī-vasiṣṭha uvāca | iyam
prathamam utpannā sā tanuḥ brahmaṇaḥ
padāt | śuddhā jātiḥ bhārgavasya
na anya-janma-kalaṅkitā ||
2. śrī-vasiṣṭha uvāca iyam sā tanuḥ prathamam brahmaṇaḥ padāt utpannā bhārgavasya jātiḥ śuddhā,
na anya-janma-kalaṅkitā
2. Shri Vasishtha said: This body was first produced from the state of brahman (brahman). The lineage of Bhargava (Shukra) was pure, not tainted by the impurity of another birth (saṃsāra).
2. וַסִישְׁטְהָ אמר: גופו של בנו של בְּהְרִיגוּ נוצר כעת לראשונה ישירות מתוך הַבְּרַהְמַן; קיומו היה טהור ולא הוכתם ברשמים מגלגולים קודמים.
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सर्वैषणानां संशान्तौ शुद्धचित्तस्य या स्थितिः ।
तत्सत्यमुच्यते सैषा विमला चिदुदाहृता ॥ ३ ॥
sarvaiṣaṇānāṃ saṃśāntau śuddhacittasya yā sthitiḥ ,
tatsatyamucyate saiṣā vimalā cidudāhṛtā 3
3. sarvaiṣaṇānām saṃśāntau śuddhacittasya yā sthitiḥ
tat satyam ucyate sā eṣā vimalā cit udāhṛtā
3. śuddhacittasya sarvaiṣaṇānām saṃśāntau yā sthitiḥ
tat satyam ucyate sā eṣā vimalā cit udāhṛtā
3. The state that arises in a pure consciousness (cit) upon the complete cessation of all desires is called truth (satya). This very state is declared to be pure consciousness (cit).
3. כאשר כל התשוקות נרגעות כליל, המצב של חשיבה טהורה נקרא אמת; זוהי התודעה הזכה והטהורה.
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मनोनिर्मलसत्त्वात्म यद्भावयति यादृशम् ।
तत्तथाशु भवत्येव यथावर्तो भवेत्पयः ॥ ४ ॥
manonirmalasattvātma yadbhāvayati yādṛśam ,
tattathāśu bhavatyeva yathāvarto bhavetpayaḥ 4
4. manaḥ nirmalasattvātma yat bhāvayati yādṛśam tat
tat tathā āśu bhavati eva yathā āvartaḥ bhavet payaḥ
4. nirmalasattvātma manaḥ yat yādṛśam bhāvayati tat
tat tathā āśu bhavati eva yathā payaḥ āvartaḥ bhavet
4. Whatever the mind, whose essential nature (ātman) is pure goodness (sattva), contemplates or imagines, that very thing quickly manifests in that way, just as water itself can become a whirlpool.
4. כאשר פעילות החשיבה זכה ונקייה, כל מה שהיא מדמיינת ויוצרת בלבה מתממש במהירות במציאות, כשם שמערבולת נוצרת במים.
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यथा भृगुसुतस्यैव विभ्रमः प्रोत्थितः स्वयम् ।
प्रत्येकमप्येवमेव दृष्टान्तोऽत्र भृगोः सुतः ॥ ५ ॥
yathā bhṛgusutasyaiva vibhramaḥ protthitaḥ svayam ,
pratyekamapyevameva dṛṣṭānto'tra bhṛgoḥ sutaḥ 5
5. yathā bhṛgusutasya eva vibhramaḥ protthitaḥ svayam
pratyekam api evam eva dṛṣṭāntaḥ atra bhṛgoḥ sutaḥ
5. yathā bhṛgusutasya eva vibhramaḥ svayam protthitaḥ
pratyekam api evam eva atra bhṛgoḥ sutaḥ dṛṣṭāntaḥ
5. Just as delusion arose spontaneously for Bhṛgu's son himself, so too, this very example of Bhṛgu's son applies to each individual.
5. כשם שהאשליה נבעה באופן ספונטני בלבו של בן בְּהְרִיגוּ, כך קורה אצל כל יצור ויצור. בנו של בְּהְרִיגוּ משמש כאן כדוגמה לכך.
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बीजस्याङ्कुरपत्रादि स्वं चमत्कुरुते यथा ।
सर्वेषां भूतसङ्घानां भ्रमखण्डास्तथैव हि ॥ ६ ॥
bījasyāṅkurapatrādi svaṃ camatkurute yathā ,
sarveṣāṃ bhūtasaṅghānāṃ bhramakhaṇḍāstathaiva hi 6
6. bījasya aṅkurapatrādi svam camatkuruute yathā
sarveṣām bhūtasaṅghānām bhramakhaṇḍāḥ tathā eva hi
6. yathā bījasya aṅkurapatrādi svam camatkuruute
tathā eva hi sarveṣām bhūtasaṅghānām bhramakhaṇḍāḥ
6. Just as a seed wondrously manifests its own sprout, leaves, and other parts, so too are all collections of beings (bhūtasaṅgha) merely fragments of illusion.
6. כשם שזרע מצמיח מתוכו באורח פלא נבט ועלי כותרת, כך מתגלים קטעי האשליה אצל כלל היצורים.
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यदिदं दृश्यते विश्वमेवमेवाखिलं जगत् ।
प्रत्येकमुदितं मिथ्या मिथ्यैवास्तमुपैति च ॥ ७ ॥
yadidaṃ dṛśyate viśvamevamevākhilaṃ jagat ,
pratyekamuditaṃ mithyā mithyaivāstamupaiti ca 7
7. yat idam dṛśyate viśvam evam eva akhilam jagat
pratyekam uditam mithyā mithyā eva astam upaiti ca
7. yat idam viśvam akhilam jagat dṛśyate,
pratyekam evam eva uditam mithyā ca mithyā eva astam upaiti.
7. This entire visible universe, this whole world, arises as an illusion (mithyā) in every single instance, and likewise, it sets as an illusion (mithyā).
7. היקום הזה הנראה לעין, העולם כולו, עולה באופן בלתי אמיתי עבור כל יצור, ובאותו אופן בלתי אמיתי הוא מתפוגג ונעלם.
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नास्तमेति नचोदेति जगत्किंचन कस्यचित् ।
भ्रान्तिमात्रमिदं मायामुग्धेव परिजृम्भते ॥ ८ ॥
nāstameti nacodeti jagatkiṃcana kasyacit ,
bhrāntimātramidaṃ māyāmugdheva parijṛmbhate 8
8. na astam eti na ca udeti jagat kiñcana kasyacit
bhrānti mātram idam māyā mugdhā iva parijṛmbhate
8. kasyacit kiñcana jagat na astam eti,
na ca udeti.
idam bhrānti mātram māyā mugdhā iva parijṛmbhate.
8. No part of the world truly sets or rises for anyone. This is merely an illusion (bhrānti), blossoming forth as if bewildered by illusion (māyā).
8. שום עולם אינו נוצר באמת ואינו נעלם עבור אף אחד. כל זה אינו אלא תעתוע בלבד; מָאיָה (האשליה הקוסמית) נפרשת ומפתה כמו אשליה מתעתעת.
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यथा संप्रतिभासस्थः स्वयं संसारखण्डकः ।
तथा तेषां सहस्राणि मिथ्या दृष्टानि सन्ति हि ॥ ९ ॥
yathā saṃpratibhāsasthaḥ svayaṃ saṃsārakhaṇḍakaḥ ,
tathā teṣāṃ sahasrāṇi mithyā dṛṣṭāni santi hi 9
9. yathā sampratibhāsa sthaḥ svayam saṃsāra khaṇḍakaḥ
tathā teṣām sahasrāṇi mithyā dṛṣṭāni santi hi
9. yathā svayam sampratibhāsa sthaḥ saṃsāra khaṇḍakaḥ,
tathā hi teṣām sahasrāṇi mithyā dṛṣṭāni santi.
9. Just as this segment of repeated existence (saṃsāra) stands presently manifest, similarly, thousands of such segments have indeed been seen as unreal (mithyā).
9. כשם שקטע זה של סבך הקיום התופעתי קיים בדימוי בלבד, כך ישנם אלפי עולמות מדומים הנראים במחשבה.
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स्वप्नसंकल्पनगरव्यवहाराः परस्परम् ।
पृथग्यथा न दृश्यन्ते तथैते संसृतिभ्रमाः ॥ १० ॥
svapnasaṃkalpanagaravyavahārāḥ parasparam ,
pṛthagyathā na dṛśyante tathaite saṃsṛtibhramāḥ 10
10. svapna saṃkalpa nagara vyavahārāḥ parasparam
pṛthak yathā na dṛśyante tathā ete saṃsṛti bhramāḥ
10. yathā svapna saṃkalpa nagara vyavahārāḥ parasparam pṛthak na dṛśyante,
tathā ete saṃsṛti bhramāḥ.
10. Just as the activities within a dream or an imagined city are not seen as separate from each other, similarly, these illusions (bhramāḥ) of repeated existence (saṃsāra) are not distinct.
10. כשם שאירועים וערים הנחלמים או נהגים בדמיון אינם גלויים זה לזה, כך גם תעתועי סבך הקיום התופעתי הללו אינם נראים זה לזה.
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एवं नगरवृन्दानि नभस्संकल्परूपिणि ।
सन्ति तानि न दृश्यन्ते मिथ्याज्ञानदृशं विना ॥ ११ ॥
evaṃ nagaravṛndāni nabhassaṃkalparūpiṇi ,
santi tāni na dṛśyante mithyājñānadṛśaṃ vinā 11
11. evam nagaravṛndāni nabhaḥ saṅkalparūpiṇi
santi tāni na dṛśyante mithyājñānadṛśam vinā
11. evam nabhaḥ saṅkalparūpiṇi nagaravṛndāni
santi tāni mithyājñānadṛśam vinā na dṛśyante
11. Similarly, arrays of cities exist as mental constructions (saṅkalpa) in space, but they are not perceived except by the vision of false knowledge.
11. כך קיימות ערים רבות מספור בחלל הדמיון; הן אינן נגלות אלא לעיניו של מי ששקוע בתפיסה מוטעית.
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पिशाचयक्षरक्षांसि सन्त्येवंरूपकाणि ह ।
संकल्पमात्रदेहानि सुखदुःखमयानि च ॥ १२ ॥
piśācayakṣarakṣāṃsi santyevaṃrūpakāṇi ha ,
saṃkalpamātradehāni sukhaduḥkhamayāni ca 12
12. piśācayrakṣarākṣāṃsi santi evamrūpakāṇi ha
saṅkalpamātradehāni sukhaduḥkhamayāni ca
12. piśācayrakṣarākṣāṃsi ha evamrūpakāṇi santi
ca saṅkalpamātradehāni sukhaduḥkhamayāni
12. Demons (piśāca), yakshas, and rakshasas verily exist in such forms; their bodies are solely mental creations (saṅkalpa), and they are characterized by pleasure and pain.
12. שדים, יַקְשָׁאוֹת ורָאקְשָׁסִים קיימים בדיוק בצורה זו – גופיהם עשויים מדמיון בלבד והם חווים עונג וכאב.
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एवमेव वयं चेमे संपन्ना रघुनन्दन ।
स्वसंकल्पात्मकाकारा मिथ्यासत्यत्वभाविनः ॥ १३ ॥
evameva vayaṃ ceme saṃpannā raghunandana ,
svasaṃkalpātmakākārā mithyāsatyatvabhāvinaḥ 13
13. evam eva vayam ca ime sampannāḥ raghunandana
svasaṅkalpātmakākārāḥ mithyāsatvyabhāvinaḥ
13. raghunandana evam eva vayam ca ime
svasaṅkalpātmakākārāḥ mithyāsatvyabhāvinaḥ sampannāḥ
13. O Rama (Raghunandana), exactly in this way, we and these beings have become constituted, having forms that are expressions of our own mental constructions (saṅkalpa), and perceiving false things as real.
13. באופן זה בדיוק נוצרנו גם אנחנו, שמחת שבט רַגהוּ (רָאמָה), בעלי צורה הנובעת מהדמיון שלנו, בעודנו תופסים את מה שבלתי אמיתי כאילו היה אמת.
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एवंरूपैव हि परे विद्यते सर्गसंततिः ।
न वास्तवी वस्तुता तु संस्थितैवमवस्तुनि ॥ १४ ॥
evaṃrūpaiva hi pare vidyate sargasaṃtatiḥ ,
na vāstavī vastutā tu saṃsthitaivamavastuni 14
14. evamrūpā eva hi pare vidyate sargasaṃtatiḥ na
vāstavī vastutā tu saṃsthitā evam avastuni
14. hi pare sargasaṃtatiḥ evamrūpā eva vidyate na
vāstavī tu vastutā evam avastuni saṃsthitā
14. Indeed, the entire process of creation (sarga-saṃtati) exists in this very form even in the highest reality (pare); it is not truly substantial. Rather, reality (vastutā) itself is established in this way within the non-existent (avastu).
14. כך נמשכת שרשרת הטיפוסים והבריאות במציאות העליונה; היא אינה ממשית, אך הממשות כביכול שוכנת בתוך מה שאינו ממשי.
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प्रत्येकमुदितं विश्वमेवमेव मुधैव हि ।
वनगुल्मकरूपेण वसन्तैकरसो यथा ॥ १५ ॥
pratyekamuditaṃ viśvamevameva mudhaiva hi ,
vanagulmakarūpeṇa vasantaikaraso yathā 15
15. pratyekam uditam viśvam evam eva mudhā eva
hi vanagulmakarūpeṇa vasanta ekarasaḥ yathā
15. yathā vasanta ekarasaḥ vanagulmakarūpeṇa (bhāti),
evam eva pratyekam uditam viśvam mudhā eva hi (asti).
15. Each world that arises is, in this very manner, indeed futile, just as the single essence of spring manifests in the form of diverse forest thickets.
15. כל יקום עולה לשווא בדיוק כך, כשם שתמצית האביב היחידה מתגלה בצורת יערות ושיחים גדושים.
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प्रथमोऽयं स्वसंकल्पः प्रथामभ्यागतो यथा ।
तथातिपरमार्थेन दृष्टेनेत्थं विभाव्यते ॥ १६ ॥
prathamo'yaṃ svasaṃkalpaḥ prathāmabhyāgato yathā ,
tathātiparamārthena dṛṣṭenetthaṃ vibhāvyate 16
16. prathamaḥ ayam svasaṃkalpaḥ prathām abhyāgataḥ yathā
| tathā atiparamārthena dṛṣṭena ittham vibhāvyate
16. ayam prathamaḥ svasaṃkalpaḥ yathā prathām abhyāgataḥ
tathā ittham dṛṣṭena atiparamārthena vibhāvyate
16. This very first personal resolve (saṃkalpa) assumes an expansive form, as it were. In this manner, it is thus perceived by the supreme ultimate reality (paramārtha) that has been directly realized.
16. כפי שהמחשבה הראשונית הזו של העצמי התפשטה וצמחה, כך מנקודת המבט של האמת המוחלטת הדבר נתפס ומובן.
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प्रत्येकमुदितं चित्तं स्वस्वभावोदरस्थितम् ।
इदमित्थं समारम्भं जगत्पश्यन्विनश्यति ॥ १७ ॥
pratyekamuditaṃ cittaṃ svasvabhāvodarasthitam ,
idamitthaṃ samārambhaṃ jagatpaśyanvinaśyati 17
17. pratyekam uditam cittam svasvabhāvodarasthitam
| idam ittham samārambham jagat paśyan vinaśyati
17. svasvabhāvodarasthitam pratyekam uditam cittam,
idam ittham samārambham jagat paśyan,
vinaśyati.
17. Each arising mind (citta), dwelling within the core of its own intrinsic nature (svabhāva), and perceiving the world (jagat) as 'this has thus come into being' (idam ittham samārambham), eventually dissolves (vinaśyati).
17. כל חשיבה שעולה, כשהיא שוכנת בתוך טבעה שלה ורואה את העולם שהתחיל להתקיים בצורה זו, נוחלת מפלה ומתפוגגת.
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प्रतिभासवशादस्ति नास्ति वस्त्ववलोकनात् ।
दीर्घस्वप्नो जगज्जालमालानं चित्तदन्तिनः ॥ १८ ॥
pratibhāsavaśādasti nāsti vastvavalokanāt ,
dīrghasvapno jagajjālamālānaṃ cittadantinaḥ 18
18. pratibhāsavaśāt asti | na asti vastu avlokanāt
| dīrghasvapnaḥ jagat jālam ālānam cittadantinaḥ
18. pratibhāsavaśāt asti,
vastu avlokanāt na asti jagat jālam dīrghasvapnaḥ (ca) cittadantinaḥ ālānam (ca asti).
18. By the influence of mere appearance (pratibhāsa), it seems to exist; by truly observing reality (vastu), it does not exist. The snare of the world (jagat) is like a long dream, serving as a tethering post (ālāna) for the elephant of the mind (citta).
18. מצד הדימוי וההופעה העולם קיים, אך במבט אל המציאות האמיתית הוא אינו קיים. רשת העולם היא חלום ארוך, המוט שאליו קשור פיל החשיבה.
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चित्सत्तैव जगत्सत्ता जगत्सत्तैव चित्तकम् ।
एकाभावाद्वयोर्नाशः स च सत्यविचारणात् ॥ १९ ॥
citsattaiva jagatsattā jagatsattaiva cittakam ,
ekābhāvādvayornāśaḥ sa ca satyavicāraṇāt 19
19. cit-sattā eva jagat-sattā jagat-sattā eva cittakam
eka-abhāvāt dvayoḥ nāśaḥ saḥ ca satya-vicāraṇāt
19. cit-sattā eva jagat-sattā; jagat-sattā eva cittakam.
dvayoḥ eka-abhāvāt nāśaḥ bhavati,
ca saḥ satya-vicāraṇāt (bhavati).
19. The existence of consciousness (cit) is indeed the existence of the world; the existence of the world is indeed the mind (citta). From the non-existence of one, there is the destruction of both, and that (destruction) results from the investigation of truth (satya-vicāraṇā).
19. קיום התודעה הרי הוא קיום העולם, וקיום העולם אינו אלא פעילות החשיבה. בהיעדרו של אחד נעלמים שניהם, והיעלמות זו מתרחשת מתוך חקירת האמת.
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शुद्धस्य प्रतिभासो हि सत्यो भवति चेतसः ।
प्रमार्जनादिव मणेर्मलिनस्येह युक्तितः ॥ २० ॥
śuddhasya pratibhāso hi satyo bhavati cetasaḥ ,
pramārjanādiva maṇermalinasyeha yuktitaḥ 20
20. śuddhasya pratibhāsaḥ hi satyaḥ bhavati cetasaḥ
pramārjanāt iva maṇeḥ malinasya iha yuktitas
20. iha śuddhasya cetasaḥ hi pratibhāsaḥ satyaḥ bhavati,
malinasya maṇeḥ pramārjanāt iva yuktitas (bhavati).
20. Indeed, for the pure mind (cetas), its manifestation (pratibhāsa) becomes true, just as through the proper method (yukti) of cleaning a dirty gem (maṇi) here.
20. עבור חשיבה טהורה, מה שמשתקף הופך לאמיתי ונכון, כשם שאבן חן מלוכלכת מתבהרת כאשר ממרקים אותה כראוי.
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चिरमेकदृढाभ्यासाच्छुद्धिर्भवति चेतसः ।
अनाक्रान्तस्य संकल्पैः प्रतिभोदेति चेतसः ॥ २१ ॥
ciramekadṛḍhābhyāsācchuddhirbhavati cetasaḥ ,
anākrāntasya saṃkalpaiḥ pratibhodeti cetasaḥ 21
21. ciram eka-dṛḍha-abhyāsāt śuddhiḥ bhavati cetasaḥ
anākrāntasya saṃkalpaiḥ pratibhā ud eti cetasaḥ
21. ciram eka-dṛḍha-abhyāsāt cetasaḥ śuddhiḥ bhavati.
saṃkalpaiḥ anākrāntasya cetasaḥ pratibhā ud eti.
21. For a long time, from consistent, firm practice (abhyāsa), purity arises for the mind (cetas). For the mind that is unassailed by volitions (saṃkalpa), direct insight (pratibhā) appears.
21. מתוך אימון ממושך ונחוש מושגת טהרת החשיבה. כאשר החשיבה אינה מופרעת על ידי מחשבות ודמיונות, עולה בה התובנה הטהורה.
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सुवर्णं न स्थितिं याति मलवत्यंशुके यथा ।
एका दृष्टिः स्थितिं याति न म्लाने चित्तके तथा ॥ २२ ॥
suvarṇaṃ na sthitiṃ yāti malavatyaṃśuke yathā ,
ekā dṛṣṭiḥ sthitiṃ yāti na mlāne cittake tathā 22
22. suvarṇam na sthitim yāti malavati aṃśuke yathā
ekā dṛṣṭiḥ sthitim yāti na mlāne cittake tathā
22. yathā suvarṇam malavati aṃśuke sthitim na yāti,
tathā ekā dṛṣṭiḥ mlāne cittake sthitim na yāti.
22. Just as gold (suvarṇa) does not attain its proper state or luster on a dirty cloth (aṃśuka), so too, a single vision (dṛṣṭi) does not attain stability in a dull (mlāna) mind (cittaka).
22. כשם שצבע הזהב אינו נתפס בבגד מלוכלך, כך ראייה יחידה וממוקדת אינה מוצאת יציבות בחשיבה עמומה ומלוכלכת.
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श्रीराम उवाच ।
प्रतिभासात्मनि जगत्येते कालक्रियाक्रमाः ।
सोदयास्तमया जाताः कथं शुक्रस्य चेतसः ॥ २३ ॥
śrīrāma uvāca ,
pratibhāsātmani jagatyete kālakriyākramāḥ ,
sodayāstamayā jātāḥ kathaṃ śukrasya cetasaḥ 23
23. śrīrāma uvāca pratibhāsātmani jagati ete kālakriyākramāḥ
sodayāstamayāḥ jātāḥ katham śukrasya cetasaḥ
23. śrīrāma uvāca jagati pratibhāsātmani ete sodayāstamayāḥ
kālakriyākramāḥ śukrasya cetasaḥ katham jātāḥ
23. Śrī Rāma said: How have these sequences of time and action, characterized by their rising and setting (their beginnings and ends), come into being within Śuka's mind, considering that the world itself is nothing but an appearance?
23. רָאמָה אמר: בעולם שכל מהותו היא דימוי בלבד, כיצד התרחשו ברוחו של שׂוּקְרַה סדרים אלה של זמן ופעולה, על כל זריחותיהם ושקיעותיהם?
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श्रीवसिष्ठ उवाच ।
यादृग्जगदिदं दृष्टं शुक्रेण पितृशास्त्रतः ।
तादृक्कस्य स्थितं चित्ते मयूराण्डे मयूरवत् ॥ २४ ॥
śrīvasiṣṭha uvāca ,
yādṛgjagadidaṃ dṛṣṭaṃ śukreṇa pitṛśāstrataḥ ,
tādṛkkasya sthitaṃ citte mayūrāṇḍe mayūravat 24
24. śrīvasiṣṭhaḥ uvāca yādṛk jagat idam dṛṣṭam śukreṇa
pitṛśāstrataḥ tādṛk kasya sthitam citte mayūrāṇḍe mayūravat
24. śrīvasiṣṭhaḥ uvāca yādṛk idam jagat śukreṇa pitṛśāstrataḥ
dṛṣṭam tādṛk kasya citte mayūrāṇḍe mayūravat sthitam
24. Śrī Vasiṣṭha said: Just as this world was seen by Śuka according to his father's scriptures (śāstra), so too does it exist within the mind, like a peacock latent within a peacock's egg.
24. וַסִישְׁטְהָ אמר: הדרך שבה ראה שׂוּקְרַה את העולם מתוך לימודי אביו, בדיוק כך שכנה התפיסה ברוחו, כפי שהטווס שוכן בתוך ביצת הטווס.
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स्वभावकोशस्थमिदं तदेतेन क्रमोदितम् ।
बीजेनाङ्कुरपत्रादिलतापुष्पफलं यथा ॥ २५ ॥
svabhāvakośasthamidaṃ tadetena kramoditam ,
bījenāṅkurapatrādilatāpuṣpaphalaṃ yathā 25
25. svabhāvakośastham idam tat etena kramoditam
bījena aṅkurapatrādilatāpuṣpaphaalam yathā
25. idam svabhāvakośastham tat etena kramoditam
yathā bījena aṅkurapatrādilatāpuṣpaphaalam
25. This (world) inherently resides within the repository of its own intrinsic nature (svabhāva); therefore, it manifests in a sequential order from that, just as a seed gives rise to a sprout, leaves, and subsequently creepers, flowers, and fruits.
25. כשהוא שוכן במעטפת טבעו הפנימי, התגלה עולם זה בהדרגה, כשם שמתוך זרע עולים נבט, עלים, מטפסים, פרחים ופירות.
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जीवो यद्बासनाबद्धस्तदेवान्तः प्रपश्यति ।
स्वरूपं चात्र दृष्टान्तो दीर्घस्वप्नस्त्विदं जगत् ॥ २६ ॥
jīvo yadbāsanābaddhastadevāntaḥ prapaśyati ,
svarūpaṃ cātra dṛṣṭānto dīrghasvapnastvidaṃ jagat 26
26. jīvaḥ yat vāsanābaddhaḥ tat eva antaḥ prapaśyati
svarūpam ca atra dṛṣṭāntaḥ dīrghasvapnaḥ tu idam jagat
26. jīvaḥ yat vāsanābaddhaḥ tat eva antaḥ prapaśyati
ca atra dṛṣṭāntaḥ tu idam jagat dīrghasvapnaḥ
26. The individual soul (jīva), bound by its latent impressions (vāsanā), perceives only that very thing within itself. And in this regard, the illustration is that this world is indeed like a long dream.
26. כל מה שהַגִ'יבַה (הנשמה) כבולה אליו ברשמי העבר, את זאת בלבד היא רואה בתוכה. והדוגמה למהות זו היא העולם הזה, שאינו אלא חלום ארוך.
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प्रत्येकमुदितो राम नूनं संसृतिखण्डकः ।
रात्रौ सैन्यनरस्वप्नजालवत्स्वात्मनि स्फुटः ॥ २७ ॥
pratyekamudito rāma nūnaṃ saṃsṛtikhaṇḍakaḥ ,
rātrau sainyanarasvapnajālavatsvātmani sphuṭaḥ 27
27. pratyekam uditaḥ rāma nūnaṃ saṃsṛtikhaṇḍakaḥ
rātrau sainyanarasvapnajālavat svātmani sphuṭaḥ
27. rāma pratyekam uditaḥ nūnaṃ saṃsṛtikhaṇḍakaḥ
rātrau sainyanarasvapnajālavat svātmani sphuṭaḥ
27. O Rāma, each individual manifestation is truly a segment of the cycle of transmigration (saṃsāra). It is vividly manifest within one's own self (ātman), just like a network of dreams experienced by people and soldiers at night.
27. רָאמָה, כל קטע של סבך הקיום התופעתי עולה בבירור בתוך עצמו, בדומה לרשת החלומות החולפים בלילה על פני חיילי צבא.
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श्रीराम उवाच ।
एष संसृतिखण्डोत्थो मिथः स मिलति स्वयम् ।
नो वा मिलति तन्मे त्वं यथावद्वक्तुमर्हसि ॥ २८ ॥
śrīrāma uvāca ,
eṣa saṃsṛtikhaṇḍottho mithaḥ sa milati svayam ,
no vā milati tanme tvaṃ yathāvadvaktumarhasi 28
28. śrīrāma uvāca eṣaḥ saṃsṛtikhaṇḍa utthaḥ mithas saḥ milati
svayam no vā milati tat me tvam yathāvat vaktum arhasi
28. śrīrāma uvāca eṣaḥ saṃsṛtikhaṇḍa utthaḥ svayam mithas
milati vā no milati tat me tvam yathāvat vaktum arhasi
28. Śrī Rāma said: "Does this, which has arisen from a fragment of the cycle of transmigration (saṃsāra), merge with others by itself, or does it not merge? You ought to explain that to me properly."
28. רָאמָה אמר: הטיפוסים הללו העולים מתוך סבך הקיום התופעתי – האם הם נפגשים ומתמזגים זה עם זה מעצמם, או שאינם נפגשים? אנא הסבר לי זאת כהלכה.
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श्रीवसिष्ठ उवाच ।
मलिनं हि मनोऽवीर्यं न मिथः श्लेषमर्हति ।
अयोऽयसि च संतप्ते शुद्धे तप्तं तु लीयते ॥ २९ ॥
śrīvasiṣṭha uvāca ,
malinaṃ hi mano'vīryaṃ na mithaḥ śleṣamarhati ,
ayo'yasi ca saṃtapte śuddhe taptaṃ tu līyate 29
29. śrīvasiṣṭha uvāca malinam hi manas avīryam na mithas śleṣam
arhati ayas ayasi ca santapte śuddhe taptam tu līyate
29. śrīvasiṣṭha uvāca malinam hi manas avīryam mithas śleṣam
na arhati ca tu taptam ayas santapte śuddhe ayasi līyate
29. Śrī Vasiṣṭha said: "Indeed, a defiled and weak mind (manas) does not manage to merge with others. But a heated piece of iron, when placed in pure, well-heated iron, merges into it."
29. וַסִישְׁטְהָ אמר: מחשבה כהויה וחסרת עוצמה אינה יכולה להתמזג עם אחרת. אך כשברזל לוהט וטהור מורכב עם ברזל לוהט אחר, הם מתיכים ומתמזגים זה בזה.
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चित्ततत्त्वानि शुद्धानि संमिलन्ति परस्परम् ।
एकरूपाणितोयानि यान्त्यैक्यंनाविलानि हि ॥ ३० ॥
cittatattvāni śuddhāni saṃmilanti parasparam ,
ekarūpāṇitoyāni yāntyaikyaṃnāvilāni hi 30
30. cittatattvāni śuddhāni sam milanti parasparam
ekarūpāṇi toyāni yānti aikyam na āvilāni hi
30. śuddhāni cittatattvāni parasparam sam milanti
hi ekarūpāṇi toyāni na āvilāni aikyam yānti
30. Pure elements of consciousness (citta-tattva) merge with each other. For indeed, waters of the same nature attain unity only when they are not turbid.
30. יסודות החשיבה הטהורים מתמזגים ונפגשים זה עם זה. מים זכים ובעלי טבע אחיד מתאחדים, אך מים עכורים אינם מתאחדים.
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शुद्धिर्हि चित्तस्य विवासनत्वमभूतसंवेदनमेकरूपम् ।
तस्याशु शुद्ध्या भवति प्रबुद्धस्तन्मात्रयुक्त्या परसंगमेति ॥ ३१ ॥
śuddhirhi cittasya vivāsanatvamabhūtasaṃvedanamekarūpam ,
tasyāśu śuddhyā bhavati prabuddhastanmātrayuktyā parasaṃgameti 31
31. śuddhiḥ hi cittasya vivāsanatvam
abhūtasaṃvedanam ekarūpam | tasya
āśu śuddhyā bhavati prabuddhaḥ
tanmātṛyuktyā param saṃgam eti
31. cittasya śuddhiḥ hi vivāsanatvam
abhūtasaṃvedanam ekarūpam tasya
āśu śuddhyā prabuddhaḥ bhavati
tanmātṛyuktyā param saṃgam eti
31. Indeed, the purity of consciousness (citta) is freedom from latent impressions (vāsanā) and a singular, non-perception of the unreal. By the swift attainment of this purity, one becomes awakened and, through the proper application of the subtle elements (tanmātra), attains supreme union.
31. טהרת החשיבה היא חופש מרשמי עבר ותפיסה אחידה של מה שמעבר לתופעות. מתוך טהרה מהירה זו האדם מתעורר, ובאמצעות עדינות התודעה הוא מגיע לאיחוד עם העליון.
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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

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 (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 (current chapter) 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