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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-2

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श्रीवसिष्ठ उवाच ।
अथैतदभ्युपगमे वच्मि वेद्यविदां वर ।
समस्तकलनातीते महाचिद्व्योम्नि निर्मले ॥ १ ॥
śrīvasiṣṭha uvāca ,
athaitadabhyupagame vacmi vedyavidāṃ vara ,
samastakalanātīte mahācidvyomni nirmale 1
1. śrīvasiṣṭha uvāca | atha etat abhyupagame vacmi vedyavidām
vara | samastakalanā atīte mahācit vyomni nirmale ||
1. śrīvasiṣṭha uvāca atha vedyavidām vara etat abhyupagame
samastakalanā atīte nirmale mahācit vyomni vacmi
1. Śrī Vasiṣṭha said: Now, O best among those who know what is to be known, given this acceptance, I shall declare (what happens) in the pure, great consciousness-space (mahācidvyoman) which transcends all mental constructions.
1. וָאסִישְׁטְהָה אמר: כעת, אפילו אם נקבל טיעון זה לשם הדיון, הנגלה שבמבינים, דע כי במרחב הצלול של התודעה הקוסמית, שמעבר לכל ההבניות המחשבתיות...
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जगदाद्यङ्कुरस्तत्र यद्यस्ति तदसौ तदा ।
कैरिवोदेति कथय कारणैः सहकारिभिः ॥ २ ॥
jagadādyaṅkurastatra yadyasti tadasau tadā ,
kairivodeti kathaya kāraṇaiḥ sahakāribhiḥ 2
2. jagadādyankuraḥ tatra yadi asti tat asau tadā |
kaiḥ iva udeti kathaya kāraṇaiḥ sahakāribhiḥ ||
2. yadi jagadādyankuraḥ tatra asti tat tadā asau
kāraṇaiḥ sahakāribhiḥ kaiḥ iva udeti kathaya
2. If, then, that very first sprout of the world exists there (in the supreme consciousness), tell me, by what means does it arise, along with (its own) causes and auxiliary factors?
2. אם נבט העולם הראשוני אכן נמצא שם, אמור לי: על ידי אילו סיבות ותנאים מסייעים הוא אמור לצמוח ולהופיע?
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सहकारिकारणानामभावे त्वङ्कुरोद्गतिः ।
वन्ध्याकन्येव दृष्टेह न कदाचन केनचित् ॥ ३ ॥
sahakārikāraṇānāmabhāve tvaṅkurodgatiḥ ,
vandhyākanyeva dṛṣṭeha na kadācana kenacit 3
3. sahakārikāraṇānām abhāve tu aṅkura udgatiḥ |
vandhyā kanyā iva dṛṣṭā iha na kadācana kenacit ||
3. The germination of a sprout, in the absence of auxiliary causes, is never observed by anyone, just like a barren girl (vandhyākanyā) is never seen giving birth.
3. בהיעדר תנאים מסייעים, צמיחה של נבט מעולם לא נראתה על ידי איש, בדיוק כמו ילד של אישה עקרה.
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सहकारिकारणानामभावे यद्यवोदितम् ।
मूलकारणमेवाङ्ग तत्स्वभावस्थितिं गतम् ॥ ४ ॥
sahakārikāraṇānāmabhāve yadyavoditam ,
mūlakāraṇamevāṅga tatsvabhāvasthitiṃ gatam 4
4. sahakārikāraṇānām abhāve yadi avoditam |
mūlakāraṇam eva aṅga tat svabhāva sthitim gatam ||
4. O dear one (aṅga), if something is said to arise even in the absence of auxiliary causes, then it is simply the root cause (mūlakāraṇa) itself that has attained its own intrinsic nature (svabhāva).
4. אם התופעה מתרחשת ללא תנאים מסייעים, יקירי, הרי שהסיבה הראשונית פשוט נותרה במצבה הטבעי והמקורי.
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सर्गादौ सर्गरूपेण ब्रह्मैवात्मनि तिष्ठति ।
यथास्थितमनाकारं क्व जन्यजनकक्रमः ॥ ५ ॥
sargādau sargarūpeṇa brahmaivātmani tiṣṭhati ,
yathāsthitamanākāraṃ kva janyajanakakramaḥ 5
5. sarga ādau sargarūpeṇa brahmā eva ātmani tiṣṭhati
| yathā sthitam anākāram kva janya janaka kramaḥ ||
5. At the beginning of creation (sarga), Brahman (brahman) itself abides within its own self (ātman) in the form of creation. When it exists as it is, formless (anākāra), where then is the sequence of generator and generated?
5. בראשית הבריאה, ה-בְּרַהְמַן (המציאות הקוסמית) שוכן בעצמו בצורת הבריאה, בדיוק כפי שהוא, נעדר צורה. היכן יש כאן סדר של מוליד ונוצר?
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अथ पृथ्व्यादयोऽन्ये वा केचिदत्रोपकुर्वते ।
सहकारिकारणत्वं तत्पूर्वं चात्र दूषणम् ॥ ६ ॥
atha pṛthvyādayo'nye vā kecidatropakurvate ,
sahakārikāraṇatvaṃ tatpūrvaṃ cātra dūṣaṇam 6
6. atha pṛthvī ādayaḥ anye vā kecit atra upakurvate
| sahakārikāraṇatvam tat pūrvam ca atra dūṣaṇam ||
6. Now, if other elements like earth (pṛthvī), or indeed some others, do provide assistance here, then accepting the state of being an auxiliary cause (sahakārikāraṇa) and its preceding existence (tatpūrvam) in this context constitutes a fallacy.
6. ואם תאמר שאדמה או יסודות אחרים משמשים כתנאים מסייעים, הרי שזו אותה טעות שהוזכרה קודם, שכן יסודות אלה לא היו קיימים אז.
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तस्मात्पदे जगच्छान्तमास्ते तत्सहकारिभिः ।
चित्तात्प्रसरतीत्युक्तिर्वालस्य न विपश्चितः ॥ ७ ॥
tasmātpade jagacchāntamāste tatsahakāribhiḥ ,
cittātprasaratītyuktirvālasya na vipaścitaḥ 7
7. tasmāt pade jagat śāntam āste tat sahakāribhiḥ
cittāt prasarati iti uktiḥ vālasya na vipaścitaḥ
7. tasmāt śāntam jagat tat sahakāribhiḥ pade āste.
"cittāt prasarati" iti uktiḥ vālasya (asti),
na vipaścitaḥ (asti).
7. Therefore, the tranquil universe (jagat) rests in its true state along with its co-existent elements. The statement that 'it emanates from the mind (citta)' is that of an ignorant person, not of a wise one.
7. לפיכך, במצב העליון העולם שרוי בשלווה מוחלטת; הטיעון שהוא מתפשט מתוך החשיבה באמצעות תנאים מסייעים הוא דברי הבל של ילד, ולא קביעה של אדם חכם.
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तस्माद्राम जगन्नासीन्न चास्ति न भविष्यति ।
चेतनाकाशमेवाशु कचतीत्थमिवात्मनि ॥ ८ ॥
tasmādrāma jagannāsīnna cāsti na bhaviṣyati ,
cetanākāśamevāśu kacatītthamivātmani 8
8. tasmāt rāma jagat na āsīt na ca asti na bhaviṣyati
cetanākāśam eva āśu kacati ittham iva ātmani
8. tasmāt he rāma,
jagat na āsīt,
ca na asti,
na (ca) bhaviṣyati.
eva āśu cetanākāśam ittham iva ātmani kacati.
8. Therefore, O Rama, the universe (jagat) neither existed in the past, nor does it exist now, nor will it exist in the future. Rather, it is only the space of pure consciousness (cetanākāśa) that swiftly manifests itself in this way, as if within the Self (ātman).
8. לכן, רָאמָה, העולם מעולם לא היה, אינו קיים כעת וגם לא יהיה בעתיד; רק מרחב המודעות הזכה הוא המאיר ומהדהד בתוך עצמו באופן כזה.
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अत्यन्ताभाव एवास्य जगतो विद्यते यदा ।
तदा ब्रह्मेदमखिलमिति तद्राम नान्यथा ॥ ९ ॥
atyantābhāva evāsya jagato vidyate yadā ,
tadā brahmedamakhilamiti tadrāma nānyathā 9
9. atyantābhāvaḥ eva asya jagataḥ vidyate yadā tadā
brahma idam akhilam iti tat rāma na anyathā
9. he rāma,
yadā asya jagataḥ atyantābhāvaḥ eva vidyate,
tadā idam akhilam brahma (asti),
iti tat na anyathā.
9. When the absolute non-existence of this universe (jagat) is indeed established, O Rama, then this entire reality is Brahman (brahman) and nothing else.
9. כאשר מבינים את היעדרו המוחלט של העולם הזה, מבינים שכל מה שקיים הוא ה-בְּרַהְמַן; רָאמָה, אין הדבר אחרת.
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पूर्व प्रध्वंसनान्योन्याभावैर्यदुपशाम्यति ।
न शाम्यत्येव तच्चित्ते शाम्यत्येव तु दृश्यते ॥ १० ॥
pūrva pradhvaṃsanānyonyābhāvairyadupaśāmyati ,
na śāmyatyeva taccitte śāmyatyeva tu dṛśyate 10
10. pūrva pradhvaṃsanānyonyābhāvaiḥ yat upaśāmyati
na śāmyati eva tat citte śāmyati eva tu dṛśyate
10. yat pūrva pradhvaṃsanānyonyābhāvaiḥ upaśāmyati,
tat citte na eva śāmyati,
tu eva dṛśyate.
10. That which is understood to cease through prior non-existence, non-existence after destruction, and mutual non-existence - it (the phenomenal world) does not truly cease within consciousness (citta). Instead, it merely appears to be.
10. מה שמנסים לבטל באמצעות מושגים של היעדר קודם, הפסד או היעדר הדדי, אינו נעלם באמת במציאות; אך בפעילות החשיבה, עולם התופעות הנראה נתפס כאילו הוא נעלם.
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अत्यन्ताभाव एवास्य भावैर्यदुपशाम्यति ।
न शाम्यत्येव सच्चित्ते क्व शाम्यत्येव दृश्यता ॥ ११ ॥
atyantābhāva evāsya bhāvairyadupaśāmyati ,
na śāmyatyeva saccitte kva śāmyatyeva dṛśyatā 11
11. atyantābhāvaḥ eva asya bhāvaiḥ yat upaśāmyati na
śāmyati eva sat citte kva śāmyati eva dṛśyatā
11. asya atyantābhāvaḥ eva yat bhāvaiḥ upaśāmyati;
sat citte eva na śāmyati; dṛśyatā eva kva śāmyati?
11. The absolute non-existence (atyantābhāva) of this (world) is indeed that which is obscured (made to subside) by (its apparent) forms (bhāvaiḥ). True reality (sat) in consciousness (cit) never subsides. Where then, indeed, does the phenomenal world (dṛśyatā) truly subside?
11. רק כאשר מבינים את היעדרו המוחלט של העולם, תפיסת התופעות נעלמת בחשיבה; שהרי במציאות הנצחית, היכן יכולה תפיסת הראייה להיעלם אם מעולם לא הייתה קיימת?
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अत्यन्ताभाव एवातो जगद्दृश्यस्य सर्वथा ।
वर्जयित्वेतरा युक्तिर्नास्त्येवानर्थसंक्षये ॥ १२ ॥
atyantābhāva evāto jagaddṛśyasya sarvathā ,
varjayitvetarā yuktirnāstyevānarthasaṃkṣaye 12
12. atyantābhāvaḥ eva ataḥ jagat-dṛśyasya sarvathā
varjayitvā itarā yuktiḥ na asti eva anartha-saṃkṣaye
12. ataḥ anartha-saṃkṣaye jagat-dṛśyasya sarvathā atyantābhāvaḥ eva varjayitvā itarā yuktiḥ eva na asti.
12. Therefore, for the complete removal of misery (anartha), there is indeed no other means (yukti) except (the realization of) the absolute non-existence (atyantābhāva) of this entire phenomenal world (jagat-dṛśya) in every way.
12. לפיכך, כדי להכחיד לחלוטין את הסבל והמוקשים, אין שום דרך או היגיון מלבד ההבנה של היעדרו המוחלט של העולם הנראה.
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चिदाकाशस्य बोधोऽयं जगद्भातीति यत्स्थितम् ।
अयं सोऽहमिदं नाहं लोके चित्रकथा यथा ॥ १३ ॥
cidākāśasya bodho'yaṃ jagadbhātīti yatsthitam ,
ayaṃ so'hamidaṃ nāhaṃ loke citrakathā yathā 13
13. cit-ākāśasya bodhaḥ ayam jagat bhāti iti yat sthitam
ayam saḥ aham idam na aham loke citra-kathā yathā
13. ayam cit-ākāśasya bodhaḥ yat jagat bhāti iti sthitam; loke yathā ayam saḥ aham,
idam na aham (iti) citra-kathā.
13. This awareness (bodha) of the consciousness-space (cit-ākāśa), in which the world (jagat) appears (bhāti) to exist (sthitam), is like a strange story (citra-kathā) in the world, such as saying, 'This is I,' and 'This is not I.'
13. ההבנה של מרחב התודעה הזכה כאילו הציור שנקרא עולם זורח, וכאילו מדובר באני ושאינו אני, היא בדיוק כמו סיפור מצויר או אגדה בעולם.
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इदमद्यादि पृथ्व्यादि तथेदं वत्सरादि च ।
अयं कल्पः क्षणश्चायमिमे मरणजन्मनी ॥ १४ ॥
idamadyādi pṛthvyādi tathedaṃ vatsarādi ca ,
ayaṃ kalpaḥ kṣaṇaścāyamime maraṇajanmanī 14
14. idam adya-ādi pṛthvī-ādi tathā idam vatsara-ādi
ca ayam kalpaḥ kṣaṇaḥ ca ayam ime maraṇa-janmanī
14. idam adya-ādi,
pṛthvī-ādi,
tathā ca idam vatsara-ādi; ayam kalpaḥ,
ayam ca kṣaṇaḥ; ime maraṇa-janmanī.
14. This (world), beginning with today and beginning with the earth; and likewise this (world), beginning with the year. This is a cosmic age (kalpa), and this is a moment (kṣaṇa). These are death and birth (saṃsāra).
14. ההגדרות של היום והמחר, של האדמה והיסודות, של השנים, של ה-כַּלְפַּה (עידן הקיומי) והרגע החולף, כמו גם הלידות והמיתות...
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अयं कल्पान्तसंरम्भो महाकल्पान्त एष सः ।
अयं स सर्गप्रारम्भो भाव्यभावक्रमस्त्वसौ ॥ १५ ॥
ayaṃ kalpāntasaṃrambho mahākalpānta eṣa saḥ ,
ayaṃ sa sargaprārambho bhāvyabhāvakramastvasau 15
15. ayam kalpānta-saṃrambhaḥ mahākalpāntaḥ eṣaḥ saḥ | ayam
saḥ sarga-prārambhaḥ bhāvya-abhāva-kramaḥ tu asau ||
15. ayam kalpānta-saṃrambhaḥ; eṣaḥ saḥ mahākalpāntaḥ; ayam saḥ sarga-prārambhaḥ; asau tu bhāvya-abhāva-kramaḥ.
15. This is the commencement of a kalpa's end, and that is the end of a great kalpa. This is the very beginning of creation, and that (beyond it) is the progression of what is to be and what is not to be.
15. סערת חורבן ה-כַּלְפַּה, החורבן הגדול של סוף ה-מַהָא-כַּלְפַּה, ראשיתה של הבריאה וכל סדר ההיווצרות וההיעלמות...
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लक्ष्माणीमानि कल्पानामिमा ब्रह्माण्डकोटयः ।
एते चेमे परिगता इमे भूय उपागताः ॥ १६ ॥
lakṣmāṇīmāni kalpānāmimā brahmāṇḍakoṭayaḥ ,
ete ceme parigatā ime bhūya upāgatāḥ 16
16. lakṣmāṇi imāni kalpānām imāḥ brahmāṇḍa-koṭayaḥ
| ete ca ime parigatāḥ ime bhūyaḥ upāgatāḥ ||
16. imāni kalpānām lakṣmāṇi; imāḥ brahmāṇḍa-koṭayaḥ; ete ca ime parigatāḥ; ime bhūyaḥ upāgatāḥ.
16. These are the characteristics of the eons (kalpas), and these are the countless universes (brahmāṇḍa-koṭis). These have passed away, and these (others) have appeared again.
16. המאפיינים של העידנים, עשרות המיליונים של ה-בְּרַהְמָאנְדַה (עולמות קוסמיים), אלה שחלפו ונעלמו ואלה ששבו והופיעו...
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इमानि धिष्ण्यजालानि देशकालकला इमाः ।
महाचित्परमाकाशमनावृतमनन्तकम् ॥ १७ ॥
imāni dhiṣṇyajālāni deśakālakalā imāḥ ,
mahācitparamākāśamanāvṛtamanantakam 17
17. imāni dhiṣṇya-jālāni deśa-kāla-kalāḥ imāḥ
| mahācit paramākāśam anāvṛtam anantakam ||
17. imāni dhiṣṇya-jālāni; imāḥ deśa-kāla-kalāḥ; mahācit paramākāśam anāvṛtam anantakam.
17. These are the multitudes of abodes, and these are the divisions of space and time. The great consciousness is the supreme, unobstructed, and infinite space.
17. רשתות העולמות הללו, וכל חלוקות הזמן והמרחב – כולן אינן אלא ה-מַהָא-צִ'יט (התודעה הגדולה), המרחב העליון הבלתי מוגבל והאינסופי.
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यथापूर्वं स्थितं शान्तमित्येवं कचति स्वयम् ।
परमाणुसहस्रांशुभास एता महाचितेः ॥ १८ ॥
yathāpūrvaṃ sthitaṃ śāntamityevaṃ kacati svayam ,
paramāṇusahasrāṃśubhāsa etā mahāciteḥ 18
18. yathā-pūrvaṃ sthitam śāntam iti evaṃ kacati svayam
| paramāṇu-sahasra-aṃśu-bhāsaḥ etāḥ mahāciteḥ ||
18. (mahācit) yathā-pūrvaṃ sthitam śāntam iti evaṃ svayam kacati.
etāḥ paramāṇu-sahasra-aṃśu-bhāsaḥ mahāciteḥ.
18. It (the great consciousness) rests as it was before, tranquil, and thus shines forth by itself. These (phenomena) are merely the thousands of subtle rays of that great consciousness.
18. כפי שהיה מאז ומעולם, המצב נותר שליו וקורן מאליו; כל אלה אינם אלא ניצוצות המקרינים מאלפי ה-פַרַמָאנוּ (חלקיקים זעירים) של התודעה הקוסמית.
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स्वयमन्तश्चमत्कारो यः समुद्गीर्यते चिता ।
तत्सर्गभानं भातीदमरूपं नतु भित्तिमत् ॥ १९ ॥
svayamantaścamatkāro yaḥ samudgīryate citā ,
tatsargabhānaṃ bhātīdamarūpaṃ natu bhittimat 19
19. svayam antaḥ camatkāraḥ yaḥ samudgīryate citā
tat sargabhānam bhāti idam arūpam na tu bhittimat
19. yaḥ svayam antaḥ camatkāraḥ citā samudgīryate,
tat idam sargabhānam arūpam bhāti,
na tu bhittimat
19. The inner marvel that is spontaneously emanated by consciousness (citā) itself - this manifestation of creation shines forth as formless, not having any external support.
19. הפלא הפנימי הנובע באופן ספונטני מתוך התודעה מופיע כחזות הבריאה הזו, אך הוא נטול צורה ואינו חומרי כמו קושי של קיר.
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नोद्यन्ति नच नश्यन्ति नायान्ति नच यान्ति च ।
महाशिलासु लेखानां सन्निवेशा इवाचलाः ॥ २० ॥
nodyanti naca naśyanti nāyānti naca yānti ca ,
mahāśilāsu lekhānāṃ sanniveśā ivācalāḥ 20
20. na udyanti na ca naśyanti na āyānti na ca yānti
ca mahāśilāsu lekhānām sanniveśāḥ iva acalāḥ
20. mahāśilāsu lekhānām acalāḥ sanniveśāḥ iva,
na udyanti,
na ca naśyanti,
na āyānti,
na ca yānti ca
20. They neither rise nor perish, nor do they come into being nor pass away, but remain steady, like the immovable engravings on mighty rocks.
20. הם אינם נוצרים ואינם נכחדים, אינם באים ואינם הולכים; בדיוק כמו פיתוחים החקוקים על סלעי ענק, הם ניצבים ללא זיע.
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इमे सर्गाः प्रस्फुरन्ति स्वात्मनात्मनि निर्मले ।
नभसीव नभोभागा निराकारा निराकृतौ ॥ २१ ॥
ime sargāḥ prasphuranti svātmanātmani nirmale ,
nabhasīva nabhobhāgā nirākārā nirākṛtau 21
21. ime sargāḥ prasphuranti sva ātmanā ātmani nirmale
nabhasi iva nabhobhāgāḥ nirākārāḥ nirākṛtau
21. ime sargāḥ sva ātmanā nirmale ātmani prasphuranti.
nirākārāḥ nabhobhāgāḥ iva nabhasi nirākṛtau
21. These creations (sargāḥ) pulsate forth by their own intrinsic nature (svātmanā) within the pure Self (ātman), just as formless regions of space appear in the sky (nabhasī) itself, which is inherently formless (nirākṛti).
21. עולמות בריאה אלה פועמים מאליהם בתוך העצמי הטהור, בדיוק כמו מרחבי הרקיע בתוך השמים, נטולי צורה בתוך מה שנטול צורה.
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द्रवत्वानीव तोयस्य स्पन्दा इव सदागतौ ।
आवर्ता इव चाम्भोधेर्गुणिनो वा यथा गुणाः ॥ २२ ॥
dravatvānīva toyasya spandā iva sadāgatau ,
āvartā iva cāmbhodherguṇino vā yathā guṇāḥ 22
22. dravatvāni iva toyasya spandāḥ iva sadāgatau
āvartāḥ iva ca ambhodheḥ guṇinaḥ vā yathā guṇāḥ
22. toyasya dravatvāni iva,
sadāgatau spandāḥ iva,
ca ambhodheḥ āvartāḥ iva,
vā yathā guṇinaḥ guṇāḥ
22. They are like the liquidity of water, like the vibrations within the ever-moving air (sadāgati), like the eddies in the ocean, or indeed, like qualities (guṇāḥ) inherent in a substance (guṇin).
22. כמו הזרימה במים, התנועה ברוח הנושבת, המערבולות באוקיינוס, או האיכויות בתוך מי שמחזיק באיכויות.
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विज्ञानघनमेवैकमिदमेवमवस्थितम् ।
सोदयास्तमयारम्भमनन्तं शान्तमाततम् ॥ २३ ॥
vijñānaghanamevaikamidamevamavasthitam ,
sodayāstamayārambhamanantaṃ śāntamātatam 23
23. vijñānaghanam eva ekam idam evam avasthitam
sa-udaya-astamaya-ārambham anantam śāntam ātatam
23. idam ekam vijñānaghanam eva evam avasthitam
sa-udaya-astamaya-ārambham anantam śāntam ātatam
23. This one reality is an intensely conscious (vijñānaghana) mass, thus established. It is the origin of both appearance and disappearance, endless, tranquil, and all-pervading.
23. רק המהות האחת של התודעה הטהורה קיימת בצורה זו, כשהיא נראית כבעלת זריחה ושקיעה, אך היא אינסופית, שלווה ומתפשטת בכל.
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सहकार्यादिहेतूनामभावे शून्यतो जगत् ।
स्वयंभूर्जायते चेति किलोन्मत्तकफूत्कृतम् ॥ २४ ॥
sahakāryādihetūnāmabhāve śūnyato jagat ,
svayaṃbhūrjāyate ceti kilonmattakaphūtkṛtam 24
24. sahakārya-ādi-hetūnām abhāve śūnyatā jagat
svayambhūḥ jāyate ca iti kila unmattaka-phūtkṛtam
24. sahakārya-ādi-hetūnām abhāve jagat śūnyatā
svayambhūḥ jāyate ca iti kila unmattaka-phūtkṛtam
24. "The world is emptiness (śūnyatā) in the absence of auxiliary causes and the like," and "the self-existent (svayambhū) is born" - these are indeed the ravings of a madman.
24. הטענה שבמהות הריקנית נולד העולם מעצמו ללא סיבות מסייעות, אינה אלא מלמול של מטורף.
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प्रशान्तसर्वार्थकलाकलङ्को निरस्तनिःशेषविकल्पतल्पः ।
चिराय विद्रावितदीर्घनिद्रो भवाभयो भूषितभूः प्रबुद्धः ॥ २५ ॥
praśāntasarvārthakalākalaṅko nirastaniḥśeṣavikalpatalpaḥ ,
cirāya vidrāvitadīrghanidro bhavābhayo bhūṣitabhūḥ prabuddhaḥ 25
25. praśānta-sarva-artha-kalā-kalaṅkaḥ
nirasta-niḥśeṣa-vikalpa-talpaḥ
cirāya vidrāvita-dīrgha-nidraḥ
bhava-abhayaḥ bhūṣita-bhūḥ prabuddhaḥ
25. praśānta-sarva-artha-kalā-kalaṅkaḥ
nirasta-niḥśeṣa-vikalpa-talpaḥ
cirāya vidrāvita-dīrgha-nidraḥ
bhava-abhayaḥ bhūṣita-bhūḥ prabuddhaḥ
25. One who has utterly calmed the blemishes of all worldly pursuits and artistic endeavors, who has completely dispelled the very foundation of all remaining mental constructs, who has permanently driven away the long sleep (of ignorance), who is fearless of transmigration (saṃsāra), and who has graced the earth, is truly awakened.
25. מי שכתם התפיסות של הריבוי נרגע אצלו לחלוטין, שזנח כליל את משכב המחשבות הכפולות, שהתעורר לתמיד משנתו הארוכה, שהוא חופשי מכל פחד מסבך הקיום ומקשט את הארץ – הוא האדם שהתעורר.
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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 (current chapter) 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