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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-46

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श्रीवसिष्ठ उवाच ।
रम्ये धनेषु दारादौ शोकस्यावसरो हि कः ।
इन्द्रजालेक्षणाद्दृष्टे नष्टे का परिदेवना ॥ १ ॥
śrīvasiṣṭha uvāca ,
ramye dhaneṣu dārādau śokasyāvasaro hi kaḥ ,
indrajālekṣaṇāddṛṣṭe naṣṭe kā paridevanā 1
1. śrīvasiṣṭhaḥ uvāca ramye dhaneṣu dārādau śokasya avasaraḥ
hi kaḥ indrajālekṣaṇāt dṛṣṭe naṣṭe kā paridevanā
1. śrīvasiṣṭhaḥ uvāca ramye dhaneṣu dārādau śokasya avasaraḥ
hi kaḥ indrajālekṣaṇāt dṛṣṭe naṣṭe kā paridevanā
1. Śrī Vasiṣṭha spoke: What occasion for sorrow is there, indeed, regarding pleasant things, riches, or one's wife and family (dāra)? What lamentation can there be when a magic show (indrajāla) is seen and then vanishes?
1. שְׁרִי וַואסִישְׁטְהָ אמר: איזה מקום יש לצער על אובדן נכסים, בנות זוג או תענוגות? כאשר דבר שנראה במופע קסמים נעלם, איזו סיבה יש להספיד אותו?
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गन्धर्वनगरस्यार्थे दूषिते भूषिते तथा ।
अविद्यांशे सुतादौ वा कः क्रमः सुखदुःखयोः ॥ २ ॥
gandharvanagarasyārthe dūṣite bhūṣite tathā ,
avidyāṃśe sutādau vā kaḥ kramaḥ sukhaduḥkhayoḥ 2
2. gandharvanagarasya arthe dūṣite bhūṣite tathā
avidyāṃśe sutādau vā kaḥ kramaḥ sukhaduḥkhayoḥ
2. gandharvanagarasya arthe dūṣite bhūṣite tathā
avidyāṃśe sutādau vā sukhaduḥkhayoḥ kaḥ kramaḥ
2. What order of joy and sorrow can there be in the context of an illusory city (gandharvanagara), whether it is defiled or adorned, or in the realm of ignorance (avidyā) and attachments such as a son?
2. בין אם עיר דמיונית בשמיים נהרסת ובין אם היא מקושטת, ובין אם יצירי הַאֲבִידְיָה (הבורות), כגון צאצאים, נפגעים או משגשגים – איזה היגיון יש בשמחה או בצער?
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रम्ये धनेऽथ दारादौ हर्षस्यावसरो हि कः ।
वृद्धायां मृगतृष्णायां किमानन्दो जलार्थिनाम् ॥ ३ ॥
ramye dhane'tha dārādau harṣasyāvasaro hi kaḥ ,
vṛddhāyāṃ mṛgatṛṣṇāyāṃ kimānando jalārthinām 3
3. ramye dhane atha dārādau harṣasya avasaraḥ hi kaḥ
vṛddhāyām mṛgatṛṣṇāyām kim ānandaḥ jalārthinām
3. ramye dhane atha dārādau hi harṣasya kaḥ avasaraḥ
vṛddhāyām mṛgatṛṣṇāyām jalārthinām kim ānandaḥ
3. Indeed, what opportunity for joy is there in beautiful wealth or in a wife (dāra) and so forth? When the mirage (mṛgatṛṣṇā) grows intense, what happiness is there for those seeking water?
3. ואיזה מקום יש לצהלה למראה עשירות מקסימה או נכסים נחשקים? הרי כשהפָאטָה מוֹרְגָנָה (חזיון תעתועים) מתפשטת, מה שמחה יש בה למי שצמא למים?
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धनदारेषु वृद्धेषु दुःखं युक्तं न तुष्टयः ।
वृद्धायां मोहमायायां कः समाश्वासवानिह ॥ ४ ॥
dhanadāreṣu vṛddheṣu duḥkhaṃ yuktaṃ na tuṣṭayaḥ ,
vṛddhāyāṃ mohamāyāyāṃ kaḥ samāśvāsavāniha 4
4. dhanadāreṣu vṛddheṣu duḥkham yuktam na tuṣṭayaḥ
vṛddhāyām mohamāyāyām kaḥ samāśvāsavān iha
4. dhanadāreṣu vṛddheṣu duḥkham yuktam tuṣṭayaḥ
na mohamāyāyām vṛddhāyām iha kaḥ samāśvāsavān
4. When wealth and wives (dāra) increase, sorrow is indeed fitting, not contentment. When the delusion-illusion (mohamāyā) grows, who here can find solace?
4. כשהעושר ובנות הזוגתרבים, ראוי שיתלווה לכך חשש ולא נחת. כשאשלית הבלבול גדלה, מי יכול למצוא כאן נחמה אמיתית?
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यैरेव जायते रागो मूर्खस्याधिकतागतैः ।
तैरेव भोगैः प्राज्ञस्य विराग उपजायते ॥ ५ ॥
yaireva jāyate rāgo mūrkhasyādhikatāgataiḥ ,
taireva bhogaiḥ prājñasya virāga upajāyate 5
5. yaiḥ eva jāyate rāgaḥ mūrkhasya ādhikatāgataiḥ
taiḥ eva bhogaiḥ prājñasya virāgaḥ upajāyate
5. yaiḥ eva bhogaiḥ mūrkhasya ādhikatāgataiḥ rāgaḥ
jāyate taiḥ eva bhogaiḥ prājñasya virāgaḥ upajāyate
5. Indeed, those very things by which a fool develops excessive attachment (rāga) – by those same enjoyments (bhoga), dispassion (virāga) arises for a wise person.
5. אותם תענוגות עצמם, שכאשר הם מתרבים הם מעוררים תשוקה ואיזוק אצל הכסיל, מעוררים אצל החכם ניתוק ואי-הזדהות.
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नष्टे धनेऽथ दारादौ हर्षस्यावसरो हि कः ।
पारावलोकिनस्त्वेतैर्विरागं यान्ति साधवः ॥ ६ ॥
naṣṭe dhane'tha dārādau harṣasyāvasaro hi kaḥ ,
pārāvalokinastvetairvirāgaṃ yānti sādhavaḥ 6
6. naṣṭe dhane atha dārādau harṣasya avasaraḥ hi
kaḥ pārāvalokinaḥ tu etaiḥ virāgam yānti sādhavaḥ
6. dhane dārādau atha naṣṭe harṣasya kaḥ avasaraḥ
hi tu pārāvalokinaḥ sādhavaḥ etaiḥ virāgam yānti
6. When wealth, wife, and other possessions are lost, what indeed is the occasion for joy? Rather, the wise (sādhavaḥ), who look towards the ultimate shore (transcendence), attain detachment (virāga) through these very experiences.
6. אכן, מה מקום יש לשמחה כשהעושר או בנות הזוג אובדים? אך הצדיקים, המביטים מעבר לנגלה, מגיעים לאי-הזדהות וסלידה מתוך אירועים אלו ממש.
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अतो राघव तत्त्वज्ञो व्यवहारेषु संसृतेः ।
नष्टं नष्टमुपेक्षस्व प्राप्तं प्राप्तमुपाहर ॥ ७ ॥
ato rāghava tattvajño vyavahāreṣu saṃsṛteḥ ,
naṣṭaṃ naṣṭamupekṣasva prāptaṃ prāptamupāhara 7
7. ataḥ rāghava tattvajñaḥ vyavahāreṣu saṃsṛteḥ
naṣṭam naṣṭam upekṣasva prāptam prāptam upāhara
7. ataḥ rāghava tattvajñaḥ saṃsṛteḥ vyavahāreṣu
naṣṭam naṣṭam upekṣasva prāptam prāptam upāhara
7. Therefore, O Rāghava, you who understand the true nature of reality (tattvajña), in the affairs of the worldly cycle (saṃsāra), be indifferent to whatever is lost, and accept whatever is gained.
7. לכן, רָאגְהָוָוה, כמי שמכיר את האמת, בענייני החיים בעולם זה להתעלם ממה שאבד, ולקבל בברכה את מה שמגיע אליך באופן טבעי.
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अनागतानां भोगानामवाञ्छनमकृत्रिमम् ।
आगतानां च संभोग इति पण्डितलक्षणम् ॥ ८ ॥
anāgatānāṃ bhogānāmavāñchanamakṛtrimam ,
āgatānāṃ ca saṃbhoga iti paṇḍitalakṣaṇam 8
8. anāgatānām bhogānām avāñchanam akṛtrimam
āgatānām ca saṃbhogaḥ iti paṇḍitalakṣaṇam
8. anāgatānām bhogānām akṛtrimam avāñchanam
ca āgatānām saṃbhogaḥ iti paṇḍitalakṣaṇam
8. The genuine absence of desire for enjoyments that have not yet arrived, and the full experience of those that have come – this is indeed the characteristic of a wise person.
8. העדר כנות של השתוקקות לתענוגות שטרם הגיעו, והנאה טבעית מאלה שכבר הופיעו – זהו סימנו של האדם החכם.
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संसारसंभ्रमे ह्यस्मिंश्छन्नात्मन्याततायिनि ।
तथा विहर संबुद्धो यथा नायासि मूढताम् ॥ ९ ॥
saṃsārasaṃbhrame hyasmiṃśchannātmanyātatāyini ,
tathā vihara saṃbuddho yathā nāyāsi mūḍhatām 9
9. saṃsārasaṃbhrame hi asmin channātmani ātatāyini
tathā vihara saṃbuddhaḥ yathā na āyāsi mūḍhatām
9. hi asmin saṃsārasaṃbhrame channātmani ātatāyini
saṃbuddhaḥ tathā vihara yathā mūḍhatām na āyāsi
9. Indeed, in this bewildering cycle of worldly existence (saṃsāra), which conceals the true self (ātman) and is like a hostile aggressor, O enlightened one (saṃbuddha), live in such a way that you do not fall into foolishness or delusion.
9. בסערת הסַמְסָארָה הזו, שבה העצמי הפנימי מוסתר והסכנה אורבת בכל פינה, התהלך כשאור התבונה מאיר בך, לבל תיפול אל תוך עיוורון וטיפשות.
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संसाराडम्बरस्यास्य प्रपञ्चरहिते क्रमे ।
सम्यग्ज्ञा नानुपश्यन्ति ये हतास्ते कुबुद्धयः ॥ १० ॥
saṃsārāḍambarasyāsya prapañcarahite krame ,
samyagjñā nānupaśyanti ye hatāste kubuddhayaḥ 10
10. samsāra-āḍambarasya asya prapañca-rahite krame
samyakjñāḥ na anupaśyanti ye hatāḥ te kubuddhayaḥ
10. samyakjñāḥ asya saṃsāra-āḍambarasya prapañca-rahite
krame na anupaśyanti ye hatāḥ te kubuddhayaḥ
10. Those with true knowledge (jñāna) do not perceive this elaborate display of transmigration (saṃsāra) within the path that is free from multiplicity. Those whose understanding is thus destroyed are indeed of corrupt intellect.
10. בעלי הדעת הנכונה אינם רואים את מפגן הרהב של הסַמְסָארָה כבעל ריבוי ממשי; רק בעלי החשיבה המעוותת נלכדים בה ונחרבים.
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यया कयाचिद्युक्त्यैव दृश्याद्यस्य गता रतिः ।
परिमज्जति तस्यास्था न क्वचिद्विमला मतिः ॥ ११ ॥
yayā kayācidyuktyaiva dṛśyādyasya gatā ratiḥ ,
parimajjati tasyāsthā na kvacidvimalā matiḥ 11
11. yayā kayācid yuktyā eva dṛśya-ādyasya gatā ratiḥ
parimajjati tasya āsthā na kvacit vimalā matiḥ
11. yayā kayācid yuktyā eva dṛśya-ādyasya ratiḥ gatā
tasya āsthā parimajjati matiḥ kvacit na vimalā
11. By whatever reasoning or means, if one's attachment to the visible and other objects has ceased, their conviction becomes confused, and their intellect (mati) is nowhere pure.
11. בכל דרך שהיא, ברגע שבו פוקעת המשיכה אל העולם הנראה, תבונתו הטהורה של האדם אינה שוקעת עוד בשום אחיזה או התקשרות.
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यस्यासदिदमित्यास्था निवृत्ता सर्ववस्तुषु ।
क्रोडीकरोति सर्वज्ञं नाविद्या तमवास्तवी ॥ १२ ॥
yasyāsadidamityāsthā nivṛttā sarvavastuṣu ,
kroḍīkaroti sarvajñaṃ nāvidyā tamavāstavī 12
12. yasya asat idam iti āsthā nivṛttā sarva-vastuṣu
kroḍīkaroti sarvajñam na avidyā tam avāstavī
12. yasya asat idam iti āsthā sarva-vastuṣu nivṛttā
sarvajñam kroḍīkaroti avāstavī avidyā tam na
12. He whose conviction (āsthā) that 'this (world) is unreal' has turned away from all objects, that (conviction) makes him omniscient (sarvajña). Unreal ignorance (avidyā) does not encompass such a person.
12. מי שהשתחרר מהאמונה בממשותם של כל הדברים ומבין "כל זה חסר שורש", חובק את הידע הכולל, והבורות המדומה (אֲבִידְיָה) אינה יכולה עוד לאחוז בו.
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अहं जगच्चैकमिदं सर्वमेवेति यस्य धीः ।
आस्थानास्थे परित्यज्य संस्थिता स न मज्जति ॥ १३ ॥
ahaṃ jagaccaikamidaṃ sarvameveti yasya dhīḥ ,
āsthānāsthe parityajya saṃsthitā sa na majjati 13
13. aham jagat ca ekam idam sarvam eva iti yasya dhīḥ
āsthā-anāsthe parityajya saṃsthitā saḥ na majjati
13. yasya dhīḥ aham jagat ca ekam idam sarvam eva iti
āsthā-anāsthe parityajya saṃsthitā saḥ na majjati
13. He whose intellect (dhīḥ) is established, having abandoned both conviction and non-conviction, with the understanding that 'I and this entire world are indeed one,' that person does not sink (into saṃsāra).
13. מי שמחשבתו ניצבת איתנה בהבנה "אני והעולם כולו הננו מציאות אחת בלבד", והוא זונח הן את ההיאחזות והן את הדחייה – אינו שוקע לעולם.
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शुद्धं सदसतोर्मध्यं पदं बुद्ध्याऽवलम्ब्य च ।
सबाह्याभ्यन्तरं दृश्यं मा गृहाण विमुञ्च मा ॥ १४ ॥
śuddhaṃ sadasatormadhyaṃ padaṃ buddhyā'valambya ca ,
sabāhyābhyantaraṃ dṛśyaṃ mā gṛhāṇa vimuñca mā 14
14. śuddham sat-asatoḥ madhyam padam buddhyā avalambya
ca sa-bāhya-ābhyantaram dṛśyam mā gṛhāṇa vimuñca mā
14. buddhyā śuddham sat-asatoḥ madhyam padam avalambya ca,
sa-bāhya-ābhyantaram dṛśyam mā gṛhāṇa,
mā vimuñca.
14. Having resorted to the pure state that is the middle ground between existence and non-existence with discernment (buddhi), neither grasp nor abandon the perceptible world, whether it is external or internal.
14. הישען בתבונתך על המצב הטהור הנמצא בין הקיים לבלתי קיים, ואל תאחז בעולם הנראה – הפנימי או החיצוני – וגם אל תנסה לגרשו.
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अत्यन्तविरतः स्वस्थः सर्ववासविवर्जितः ।
व्योमवत्तिष्ठ नीरागो राम कार्यपरोऽपि सन् ॥ १५ ॥
atyantavirataḥ svasthaḥ sarvavāsavivarjitaḥ ,
vyomavattiṣṭha nīrāgo rāma kāryaparo'pi san 15
15. atyanta-virataḥ svasthaḥ sarva-vāsa-vivarjitaḥ
vyoma-vat tiṣṭha nī-rāgaḥ rāma kārya-paraḥ api san
15. rāma,
atyanta-virataḥ svasthaḥ sarva-vāsa-vivarjitaḥ nī-rāgaḥ (tvam) kārya-paraḥ api san,
vyoma-vat tiṣṭha.
15. O Rāma, being utterly detached, established in your true nature (svastha), completely free from all latent tendencies (vāsanā), and devoid of attachment, remain like space, even while engaged in action (karma).
15. רָאמָה, היה משוחרר לחלוטין, שקוע בעצמך, מטוהר מכל הרשמים והתשוקות; עמוד כעורב הריק המרחף בשמיים, חופשי מתשוקה, אף כשאתה עוסק בביצוע מעשיך.
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यस्य नेच्छा न वानिच्छा ज्ञस्य कर्मणि तिष्ठतः ।
न तस्य लिप्यते प्रज्ञा पद्मपत्रमिवाम्बुभिः ॥ १६ ॥
yasya necchā na vānicchā jñasya karmaṇi tiṣṭhataḥ ,
na tasya lipyate prajñā padmapatramivāmbubhiḥ 16
16. yasya na icchā na vā an-icchā jñasya karmaṇi tiṣṭhataḥ
na tasya lipyate prajñā padma-patram iva ambubhiḥ
16. karmaṇi tiṣṭhataḥ yasya jñasya na icchā na vā an-icchā (asti),
tasya prajñā ambubhiḥ padma-patram iva na lipyate.
16. The wisdom (prajñā) of that wise person (jña) who remains engaged in action (karma) but has neither desire nor aversion, is not tainted, just as a lotus leaf is not stained by water.
16. הֶחָכָם הפועל בעולם ללא רצון ולא אי-רצון – תבונתו אינה נדבקת ברבב, כשם שעלה הלוטוס אינו נרטב מן המים.
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दर्शनस्पर्शनादीनि मा करोतु करोतु च ।
तवेन्द्रियमनो गौणं त्वमनिच्छो भवात्मवान् ॥ १७ ॥
darśanasparśanādīni mā karotu karotu ca ,
tavendriyamano gauṇaṃ tvamaniccho bhavātmavān 17
17. darśana-sparśana-ādīni mā karotu karotu ca tava
indriya-manaḥ gauṇam tvam an-icchaḥ bhava ātma-vān
17. tava indriya-manaḥ darśana-sparśana-ādīni mā karotu ca karotu (vā),
(tat) gauṇam (astu)tvam an-icchaḥ ātma-vān bhava।
17. Let your senses and mind either engage in seeing, touching, and similar activities, or not; let them be secondary. You, however, be desireless and self-possessed (ātman-vān).
17. בין אם חושיו של אדם מבצעים פעולות של ראייה, נגיעה וכדומה, ובין אם לאו – עשה שחושיך וחשיבתך יהיו משניים. היה חופשי מתשוקה ומעוגן בעצמי הפנימי.
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ममेदमित्यसद्भूतमिन्द्रियार्थे भवन्मनः ।
मा निमज्जत्वमग्नः सन्मा करोतु करोतु वा ॥ १८ ॥
mamedamityasadbhūtamindriyārthe bhavanmanaḥ ,
mā nimajjatvamagnaḥ sanmā karotu karotu vā 18
18. mama idam iti asatbhūtam indriyārthe bhavat manaḥ
| mā nimajjatu amagnaḥ san mā karotu karotu vā ||
18. manaḥ,
mama idam iti asatbhūtam indriyārthe bhavat,
mā nimajjatu.
amagnaḥ san,
mā karotu vā karotu.
18. Let your mind not drown in sense objects due to the unreal notion that 'this is mine'. Remaining unattached, whether it acts or does not act, let it be.
18. אל תיתן לחשיבתך לשקוע במושאי החושים מתוך הרעיון הכוזב "זה שלי". הישאר בלתי משוקע, בין אם הפעולה מבוצעת ובין אם אינה מבוצעת.
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यदा ते नेन्द्रियार्थश्रीः स्वदते हृदि राघव ।
तदा विज्ञातविज्ञानः समुत्तीर्णभवार्णवः ॥ १९ ॥
yadā te nendriyārthaśrīḥ svadate hṛdi rāghava ,
tadā vijñātavijñānaḥ samuttīrṇabhavārṇavaḥ 19
19. yadā te na indriyārthaśrīḥ svadate hṛdi rāghava
| tadā vijñātavijñānaḥ samuttīrṇabhavārṇavaḥ ||
19. yadā rāghava te hṛdi indriyārthaśrīḥ na svadate tadā
(tvam) vijñātavijñānaḥ samuttīrṇabhavārṇavaḥ (bhavasi)
19. O Rāghava, when the splendor of sense objects no longer delights your heart, then you will have realized true knowledge and crossed the ocean of transmigration (saṃsāra).
19. כאשר זיו תענוגות החושים אינו ערב עוד לליבך, רָאגְהָוָוה, כי אז השגת את הידע העליון וחצית את אוקיינוס הקיום התופעתי.
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आस्वादितेन्द्रियार्थस्य सतनोरतनोरपि ।
अनिच्छतोऽपि संपन्ना मुक्तिरर्थवशात्तव ॥ २० ॥
āsvāditendriyārthasya satanoratanorapi ,
anicchato'pi saṃpannā muktirarthavaśāttava 20
20. āsvādita-indriyārthasya sa-tanoḥ a-tanoḥ api |
anicchataḥ api sampannā muktiḥ arthavaśāt tava ||
20. āsvādita-indriyārthasya,
sa-tanoḥ a-tanoḥ api,
anicchataḥ api tava muktiḥ arthavaśāt sampannā
20. For you, who have truly experienced the nature of sense objects - whether embodied or disembodied - final liberation (mokṣa) is attained naturally, even if you do not desire it.
20. מי שחווה את מושאי החושים ללא תשוקה – בין אם הוא בגוף ובין אם בלעדיו – השחרור (מוֹקְשָׁה) הופך למציאותו הטבעית מתוך מהות הדברים.
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उच्चैःपदाय परया प्रज्ञया वासनागणात् ।
पुष्पाद्गन्धमिवोदारं चेतो राम पृथक्कुरु ॥ २१ ॥
uccaiḥpadāya parayā prajñayā vāsanāgaṇāt ,
puṣpādgandhamivodāraṃ ceto rāma pṛthakkuru 21
21. uccaiḥpadāya parayā prajñayā vāsanāgaṇāt | puṣpāt
gandham iva udāram cetaḥ rāma pṛthak kuru ||
21. rāma,
parayā prajñayā uccaiḥpadāya vāsanāgaṇāt cetaḥ,
puṣpāt udāram gandham iva,
pṛthak kuru
21. O Rāma, with supreme wisdom, separate your consciousness (cetaḥ) from the multitude of latent impressions (vāsanās), just as fine fragrance is drawn from a flower, for the attainment of a lofty state.
21. כדי להעפיל אל המדרגה העליונה, רָאמָה, הפרד באמצעות התבונה הנעלה את רוחך מאסופת הרשמים והתשוקות הנושנות, כמו הניחוח המופק מן הפרח.
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संसाराम्बुनिधावस्मिन्वासनाम्बुपरिप्लुते ।
ये प्रज्ञा नावमारूढास्ते तीर्णा वुडिताः परे ॥ २२ ॥
saṃsārāmbunidhāvasminvāsanāmbupariplute ,
ye prajñā nāvamārūḍhāste tīrṇā vuḍitāḥ pare 22
22. saṃsārāmbunidhau asmin vāsanāmbu-pariplute ye
prajñāḥ nāvam ārūḍhāḥ te tīrṇāḥ vuḍitāḥ pare
22. ye prajñāḥ asmin vāsanāmbu-pariplute saṃsārāmbunidhau
nāvam ārūḍhāḥ te tīrṇāḥ pare vuḍitāḥ
22. In this ocean of transmigration (saṃsāra), which is flooded with the waters of desires (vāsanā), those who are endowed with wisdom (prajñā) and have boarded the boat have crossed over. Others are drowned.
22. באוקיינוס זה של סַמְסָארָה (סבך הקיום התופעתי), המוצף במימי התשוקות והרשמים, אלה שעולים על ספינת התבונה חוצים אותו בבטחה, בעוד השאר שוקעים במעמקים.
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क्षुरधाराप्रमितया धिया परमधीरया ।
प्रविचार्यात्मनस्तत्त्वं ततः स्वपदमाविश ॥ २३ ॥
kṣuradhārāpramitayā dhiyā paramadhīrayā ,
pravicāryātmanastattvaṃ tataḥ svapadamāviśa 23
23. kṣuradhārāpramitayā dhiyā paramadhīrayā
pravicārya ātmanaḥ tattvam tataḥ svapadam āviśa
23. kṣuradhārāpramitayā paramadhīrayā dhiyā
ātmanaḥ tattvam pravicārya tataḥ svapadam āviśa
23. With an intellect exceedingly resolute and sharp as a razor's edge, having thoroughly contemplated the truth (tattva) of the self (ātman), thereafter, enter your own state.
23. בעזרת חשיבה מושחזת כלהב תער ויציבה ביותר, חקור את אמת העצמי, ואז היכנס אל משכנך הבלעדי.
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यथा तत्त्वविदः प्राज्ञा ज्ञानबृंहितचेतसः ।
विहरन्ति तथा राम विहर्तव्यं न मूढवत् ॥ २४ ॥
yathā tattvavidaḥ prājñā jñānabṛṃhitacetasaḥ ,
viharanti tathā rāma vihartavyaṃ na mūḍhavat 24
24. yathā tattvavidaḥ prājñāḥ jñānabṛṃhitacetasaḥ
viharanti tathā rāma vihartavyam na mūḍhavat
24. rāma yathā tattvavidaḥ prājñāḥ jñānabṛṃhitacetasaḥ
viharanti tathā vihartavyam na mūḍhavat
24. O Rama, one should conduct oneself just as the wise ones (prajñā) do - those who understand the truth (tattva) and whose minds are strengthened by knowledge - and not like a fool.
24. כפי שרוחם של יודעי האמת והחכמים מועשרת בידע והם פועלים בעולם, כך עליך לפעול, רָאמָה, ולא ככסיל.
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जीवन्मुक्ता महात्मानो नित्यतृप्ता महाधियः ।
आचारैरनुगन्तव्या न भोगकृपणाः शठाः ॥ २५ ॥
jīvanmuktā mahātmāno nityatṛptā mahādhiyaḥ ,
ācārairanugantavyā na bhogakṛpaṇāḥ śaṭhāḥ 25
25. jīvanmuktāḥ mahātmānaḥ nityatṛptāḥ mahādhiyaḥ
ācāraiḥ anugantavyāḥ na bhogakṛpaṇāḥ śaṭhāḥ
25. jīvanmuktāḥ mahātmānaḥ nityatṛptāḥ mahādhiyaḥ
ācāraiḥ anugantavyāḥ na bhogakṛpaṇāḥ śaṭhāḥ
25. One should emulate the conduct of the great souls (mahātman) - those who are liberated while living (jīvanmukta), eternally content, and possessing profound intellect. One should not follow those who are miserly with enjoyments (bhoga) or are deceitful.
25. יש ללכת בעקבות אורחות חייהם של הַגִ'יוַואנְמוּקְתָה (המשוחררים בעודם בחיים) והַמַהָאָתְמָה – אלה שבעי רצון תמיד ובעלי חשיבה נגבה – ולא בעקבות הרודפים ברפתנות אחר תענוגות והרמאים.
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न त्यजन्ति न वाञ्छन्ति व्यवहारं जगद्गतम् ।
सर्वमेवानुवर्तन्ते पारावारविदो जनाः ॥ २६ ॥
na tyajanti na vāñchanti vyavahāraṃ jagadgatam ,
sarvamevānuvartante pārāvāravido janāḥ 26
26. na tyajanti na vāñchanti vyavahāram jagadgatam
sarvam eva anuvartante pārāvāravidaḥ janāḥ
26. pārāvāravidaḥ janāḥ jagadgatam vyavahāram na
tyajanti na vāñchanti sarvam eva anuvartante
26. Those people who understand the true nature of things (pārāvāravidaḥ) neither abandon nor crave worldly activities. Instead, they simply adapt to everything.
26. האנשים המכירים את האמת הכוללת אינם דוחים ואינם חושקים בפעילות שבעולם; הם זורמים עם כל מה שמתרחש כהלכה.
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प्रभावस्याभिमानस्य गुणानां यशसः श्रियः ।
न क्वचित्कृपणा लोके महान्तस्तत्त्वदर्शिनः ॥ २७ ॥
prabhāvasyābhimānasya guṇānāṃ yaśasaḥ śriyaḥ ,
na kvacitkṛpaṇā loke mahāntastattvadarśinaḥ 27
27. prabhāvasya abhimānasya guṇānām yaśasaḥ śriyaḥ
na kvacit kṛpaṇāḥ loke mahāntaḥ tattvadarśinaḥ
27. mahāntaḥ tattvadarśinaḥ loke prabhāvasya
abhimānasya guṇānām yaśasaḥ śriyaḥ na kvacit kṛpaṇāḥ
27. The great ones, those who perceive the truth (tattvadarśinaḥ), are never petty (kṛpaṇāḥ) in the world concerning influence, ego (ahaṅkāra), qualities, fame, or prosperity.
27. רואי האמת הגדולים אינם חשים חסך או נזקקות בעולם בנוגע לעוצמה, גאווה, איכויות, תהילה או עתר.
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सुशून्येऽपि न खिद्यन्ते देवोद्याने नसङ्गिनः ।
नियतिं च न मुञ्चन्ति महान्तो भास्करा इव ॥ २८ ॥
suśūnye'pi na khidyante devodyāne nasaṅginaḥ ,
niyatiṃ ca na muñcanti mahānto bhāskarā iva 28
28. suśūnye api na khidyante devodyāne nasaṅginaḥ
niyatim ca na muñcanti mahāntaḥ bhāskarāḥ iva
28. mahāntaḥ nasaṅginaḥ suśūnye api na khidyante
ca bhāskarāḥ iva niyatim na muñcanti
28. Even in a desolate place, the great, unattached (na-saṅginaḥ) ones are not distressed, nor do they abandon their fixed nature (niyati), just like suns.
28. אנשים חופשיים מהקשרים אינם מצטערים במקום שממה ואינם נקשרים בפינת חמד אלוהית; בדומה לשמש, הגדולים אינם חורגים מחוק הטבע.
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विगतेच्छा यथाप्राप्तव्यवहारानुवर्तिनः ।
विचरन्ति समुन्नद्धाः स्वस्था देहरथे स्थिताः ॥ २९ ॥
vigatecchā yathāprāptavyavahārānuvartinaḥ ,
vicaranti samunnaddhāḥ svasthā deharathe sthitāḥ 29
29. vigatecchāḥ yathāprāptavyavahārānuvartinaḥ
vicaranti samunnaddhāḥ svasthāḥ deharathe sthitāḥ
29. vigatecchāḥ yathāprāptavyavahārānuvartinaḥ
samunnaddhāḥ svasthāḥ deharathe sthitāḥ vicaranti
29. With desires vanished (vigatacchāḥ) and adapting to activities as they naturally arise (yathāprāptavyavahārānuvartinaḥ), these tranquil (svasthāḥ) individuals move about, fully prepared (samunnaddhāḥ), established in the chariot of the body.
29. כשהם חופשיים מתשוקות, נענים לנסיבות החיים הנקלעות לדרכם, זקופי קומה ומבוססים בעצמם בעודם יושבים במרכבת הגוף, הם מתהלכים בעולם.
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त्वमपि प्राप्तवान् राम विवेकमिममाततम् ।
प्रज्ञाबलेन चानेन ज्ञाने स्वस्थोऽसि सुन्दर ॥ ३० ॥
tvamapi prāptavān rāma vivekamimamātatam ,
prajñābalena cānena jñāne svastho'si sundara 30
30. tvam api prāptavān rāma vivekam imam ātatam
prajñābalena ca anena jñāne svasthaḥ asi sundara
30. rāma sundara tvam api imam ātatam vivekam prāptavān.
ca anena prajñābalena jñāne svasthaḥ asi.
30. O Rāma, you have also attained this extensive discrimination (viveka). And by this power of wisdom, you are now established in true knowledge, O beautiful one.
30. גם אתה, רָאמָה נאה, השגת את הַוִיבֵקָה (הבחנה רוחנית) הרחבה הזו. בכוח התבונה הזו, התבסס בעצמך בתוך הידע.
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स्पष्टां दृष्टिमवष्टभ्य निर्मानो गतमत्सरः ।
विहरास्मिन्भुवः पीठे परां सिद्धिमवाप्स्यसि ॥ ३१ ॥
spaṣṭāṃ dṛṣṭimavaṣṭabhya nirmāno gatamatsaraḥ ,
viharāsminbhuvaḥ pīṭhe parāṃ siddhimavāpsyasi 31
31. spaṣṭām dṛṣṭim avaṣṭabhya nirmānaḥ gatamatsaraḥ
vihara asmin bhuvaḥ pīṭhe parām siddhim avāpsyasi
31. spaṣṭām dṛṣṭim avaṣṭabhya nirmānaḥ gatamatsaraḥ (tvam) asmin bhuvaḥ pīṭhe vihara,
(tataḥ tvam) parām siddhim avāpsyasi.
31. Having firmly embraced a clear vision, free from pride and envy, move about on this earthly platform; you will attain supreme perfection (siddhi).
31. כשאנך אוחז בראייה בהירה, משוחרר מגאווה ומקנאה, פעל על פני אדמת ארץ זו, ותשיג את הַסִּידְהִי (השלמות העליונה).
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स्वस्थः सर्वेहितत्यागी दूरालोकनवाञ्छनः ।
परां शीतलतामन्तरादाय विहरानघ ॥ ३२ ॥
svasthaḥ sarvehitatyāgī dūrālokanavāñchanaḥ ,
parāṃ śītalatāmantarādāya viharānagha 32
32. svasthaḥ sarvehitatyāgī dūrālokanavāñchanaḥ
parām śītalatām antaḥ ādāya vihara anagha
32. anagha svasthaḥ sarvehitatyāgī dūrālokanavāñchanaḥ (tvam) parām śītalatām antaḥ ādāya vihara.
32. O sinless one (anagha), established in your true self (svastha), abandoning all attachments and desires, observing from a distance (with detachment), and having internalized supreme tranquility, move about freely.
32. שרוי בעצמך, מוותר על כל התשוקות, צופה למרחקים ונושא בתוכך שלווה וצינון עליונים, התהלך בעולם, חף מחטא!
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श्रीवाल्मीकिरुवाच ।
इत्थं गिरा विमलया विमलाशयस्य रामो मुनेः सपदि मृष्ट इवाबभासे ।
ज्ञानामृतेन मधुरेण विराजितान्तः पूर्णः शशाङ्क इव शीतलतां जगाम ॥ ३३ ॥
śrīvālmīkiruvāca ,
itthaṃ girā vimalayā vimalāśayasya rāmo muneḥ sapadi mṛṣṭa ivābabhāse ,
jñānāmṛtena madhureṇa virājitāntaḥ pūrṇaḥ śaśāṅka iva śītalatāṃ jagāma 33
33. śrīvālmīkiḥ uvāca ittham girā vimalayā
vimalāśayasya rāmaḥ muneḥ sapadi mṛṣṭaḥ
iva ābabhāse jñānāmṛtena madhureṇa virājitāntaḥ
pūrṇaḥ śaśāṅkaḥ iva śītalatām jagāma
33. śrīvālmīkiḥ uvāca.
ittham vimalayā girā vimalāśayasya muneḥ rāmaḥ sapadi mṛṣṭaḥ iva ābabhāse.
madhureṇa jñānāmṛtena virājitāntaḥ (saḥ) pūrṇaḥ śaśāṅkaḥ iva śītalatām jagāma.
33. Śrī Vālmīki said: Thus, by the pure words of the pure-minded sage, Rāma immediately shone forth as if cleansed. His inner being illuminated by the sweet nectar of knowledge, he attained a fullness and tranquility like that of the full moon.
33. שְׁרִי וַאלְמִיקִי אמר: בעזרת מילותיו הטהורות של המורה בעל הרוח הטהורה, רָאמָה נראה מיד כמי שמיטהר. רוחו פנימה זרחה מנעימות אליקסיר הידע, והוא זכה לשלווה קרירה כשל ירח מלא.
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vairāgya prakaraṇa

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mumukṣu prakaraṇa

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utpatti prakaraṇa

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sthiti prakaraṇa (current book)

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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