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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-21

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श्रीवसिष्ठ उवाच ।
एवं प्रबोधितस्तेन तदा पुण्येन पावनः ।
प्रबोधमाप प्राकाश्यं प्रभात इव भूतलम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ prabodhitastena tadā puṇyena pāvanaḥ ,
prabodhamāpa prākāśyaṃ prabhāta iva bhūtalam 1
1. śrīvasiṣṭhaḥ uvāca evam prabodhitaḥ tena tadā puṇyena
pāvanaḥ prabodham āpa prākāśyam prabhātaḥ iva bhūtalam
1. śrīvasiṣṭhaḥ uvāca tadā evam tena puṇyena prabodhitaḥ
pāvanaḥ prabhātaḥ iva bhūtalam prākāśyam prabodham āpa
1. Śrī Vasiṣṭha said: Thus, awakened by that virtuous one, the purified one then attained full enlightenment, just as the earth's surface becomes illuminated at dawn.
1. שְׁרִי וַסִשְׁטְהָ אמר: כך, כשהתעורר על ידי הטהור והצדיק ההוא, זכה הבן בהתעוררות ובבהירות, כשם שהארץ מוארת עם הפציע השחר.
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उभावपि ततः सिद्धौ ज्ञानविज्ञानपारगौ ।
विचेरतुर्वने तस्मिन्यावदिच्छमनिन्दितौ ॥ २ ॥
ubhāvapi tataḥ siddhau jñānavijñānapāragau ,
viceraturvane tasminyāvadicchamaninditau 2
2. ubhāu api tataḥ siddhau jñānavijñānapāragau
viceratuḥ vane tasmin yāvat iccham aninditau
2. tataḥ ubhāu api siddhau jñānavijñānapāragau
aninditau tasmin vane yāvat iccham viceratuḥ
2. Thereafter, both of them, those perfected ones (siddhau) who had mastered knowledge (jñāna) and discriminative realization (vijñāna), and who were faultless, wandered in that forest as they wished.
2. מאז, שניהם, כמושלמים שהגיעו מעבר לכל ידע ותבונה, שוטטו ביער ההוא ככל חפצם ללא דופי.
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ततः कदाचित्कालेन निर्वाणपदमागतौ ।
तौ विदेहौ गतस्नेहौ दीपाविव शमं गतौ ॥ ३ ॥
tataḥ kadācitkālena nirvāṇapadamāgatau ,
tau videhau gatasnehau dīpāviva śamaṃ gatau 3
3. tataḥ kadācit kālena nirvāṇapadam āgatau
tau videhau gatasnehau dīpāu iva śamam gatau
3. tataḥ kadācit kālena tau nirvāṇapadam āgatau
videhau gatasnehau dīpāu iva śamam gatau
3. Then, in course of time, those two, having attained the state of final liberation (nirvāṇa), became free from body consciousness (videhau) and devoid of all attachments, and like two lamps, they subsided into peace (śama).
3. ברבות הימים הגיעו שניהם למצב של נִרְוָאָנָה; חופשיים מגוף ומכל התקשרות, נרגעו אל השלווה המוחלטת כמו נרות שכבו.
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एवं प्राग्भुक्तदेहानामनन्ता जनबन्धुता ।
आः कैः किं गृह्यते ताभ्यः किं वा संत्यज्यतेऽनघ ॥ ४ ॥
evaṃ prāgbhuktadehānāmanantā janabandhutā ,
āḥ kaiḥ kiṃ gṛhyate tābhyaḥ kiṃ vā saṃtyajyate'nagha 4
4. evam prāgbhuktadehānām anantā janabandhutā āḥ kaiḥ
kim gṛhyate tābhyaḥ kim vā saṃtyajyate anagha
4. evam prāgbhuktadehānām anantā janabandhutā (asti).
āḥ anagha kaiḥ tābhyaḥ kim gṛhyate vā kim saṃtyajyate
4. Thus, for those who have previously experienced countless bodies, there is an endless kinship with various beings. Alas, O faultless one, what can be taken from these (relationships), or what can be truly abandoned?
4. כך, עבור מי שחוו גלגולי גוף רבים בעבר, הקשרים המשפחתיים הם אינסופיים. אה, הטהור מכל חטא, מה קורטוב מכל אלה יוכל אדם לאחוז או לנטוש?
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तस्मादासामनन्तानां तृष्णानां रघुनन्दन ।
उपायस्त्याग एवैको न नाम परिपालनम् ॥ ५ ॥
tasmādāsāmanantānāṃ tṛṣṇānāṃ raghunandana ,
upāyastyāga evaiko na nāma paripālanam 5
5. tasmāt āsām anantānām tṛṣṇānām raghunandana
upāyaḥ tyāgaḥ eva ekaḥ na nāma paripālanam
5. raghunandana tasmāt āsām anantānām tṛṣṇānām ekaḥ upāyaḥ tyāgaḥ eva,
paripālanam nāma na.
5. Therefore, O descendant of Raghu, the only solution for these endless cravings is indeed renunciation, not their sustenance.
5. על כן, רָאגְהָוָוה (בנו של רָאגְהוּ), הדרך היחידה להתמודד עם התשוקות האינסופיות הללו היא פשוט לנטוש אותן, ולא לטפח או לכלכל אותן.
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चिन्तनेनैधते चिन्ता त्विन्धनेनेव पावकः ।
नश्यत्यचिन्ततेनैव विनेन्धनमिवानलः ॥ ६ ॥
cintanenaidhate cintā tvindhaneneva pāvakaḥ ,
naśyatyacintatenaiva vinendhanamivānalaḥ 6
6. cintanena edhate cintā tu indhanena iva pāvakaḥ
naśyati acintatena eva vinā indhanam iva analaḥ
6. cintā cintanena indhanena iva pāvakaḥ tu edhate.
acintatena eva naśyati,
indhanam vinā analaḥ iva.
6. Worry (cintā) increases through contemplation, just as fire (pāvaka) grows with fuel. It is destroyed by not contemplating it, just as fire perishes without fuel.
6. הדאגה והמחשבות גוברות ככל שהוגים בהן, כשם שהאש מתלקחת בעזרת חומרי בעירה; והן כבות כאשר מחשבים להן סוף והופכים לחסרי מחשבה, כמו אש ללא חומרי בעירה.
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ध्येयत्यागरथारूढः करुणोदारया दृशा ।
लोकमालोकयन्दीनमातिष्ठोत्तिष्ठ राघव ॥ ७ ॥
dhyeyatyāgarathārūḍhaḥ karuṇodārayā dṛśā ,
lokamālokayandīnamātiṣṭhottiṣṭha rāghava 7
7. dhyeyatyāgarathārūḍhaḥ karuṇodārayā dṛśā
lokam ālokayan dīnam ātiṣṭha uttiṣṭha rāghava
7. rāghava,
dhyeyatyāgarathārūḍhaḥ,
karuṇodārayā dṛśā dīnam lokam ālokayan,
ātiṣṭha,
uttiṣṭha.
7. O Rāghava, mounted on the chariot of relinquishing all objects of meditation (dhyeya-tyāga), observing the distressed world with a compassionate and magnanimous gaze, stand firm and rise up!
7. עלה על מרכבת הוויתור על כל מושא השתוקקות, והתבונן בעולם האומלל במבט חומל ונדיב; עמוד איתן וקום, רָאגְהָוָוה!
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एषा ब्राह्मी स्थितिः स्वच्छा निष्कामा विगतामया ।
एनां प्राप्य महाबाहो विमूढोऽपि न मुह्यति ॥ ८ ॥
eṣā brāhmī sthitiḥ svacchā niṣkāmā vigatāmayā ,
enāṃ prāpya mahābāho vimūḍho'pi na muhyati 8
8. eṣā brāhmī sthitiḥ svacchā niṣkāmā vigatāmayā
enām prāpya mahābāho vimūḍhaḥ api na muhyati
8. mahābāho,
eṣā svacchā niṣkāmā vigatāmayā brāhmī sthitiḥ.
enām prāpya,
vimūḍhaḥ api na muhyati.
8. This is the pure, desireless, and affliction-free state of Brahman (brāhmī sthiti). Having attained this, O mighty-armed one, even a deluded person is no longer confused.
8. זהו המצב הַבְּרַאהְמִי (מצב התודעה האלוהי) – זך, נטול תשוקות וחופשי מכל נגע. מי שמגיע אליו, הו גיבור חיל, אינו נלכד עוד באשליות, אף אם היה סכל קודם לכן.
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एकं विवेकं सुहृदमेकां प्रौढसखीं धियम् ।
आदाय विहरन्नेव संकटेषु न मुह्यति ॥ ९ ॥
ekaṃ vivekaṃ suhṛdamekāṃ prauḍhasakhīṃ dhiyam ,
ādāya viharanneva saṃkaṭeṣu na muhyati 9
9. ekam vivekam suhṛdam ekām prauḍhasakhīm
dhiyam ādāya viharan eva saṃkaṭeṣu na muhyati
9. ekam suhṛdam vivekam ekām prauḍhasakhīm
dhiyam ādāya viharan eva saṃkaṭeṣu na muhyati
9. Adopting discernment as one's sole friend and mature intelligence as one's only companion, one does not become bewildered even when moving through difficulties.
9. כשאדם לוקח את ההבחנה הבהירה כחברו היחיד ואת התבונה הבוגרת כרעייתו הנאמנה, הוא מתהלך בעולם מבלי לאבד את עשתונותיו גם בעת צרה.
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विनिवारितसर्वार्थादपहस्तितबान्धवात् ।
न स्वधैर्यादृते कश्चिदभ्युद्धरति संकटात् ॥ १० ॥
vinivāritasarvārthādapahastitabāndhavāt ,
na svadhairyādṛte kaścidabhyuddharati saṃkaṭāt 10
10. vinivāritasarvārthāt apahastitabāndhavāt na
svadhairyāt ṛte kaścit abhyuddharati saṃkaṭāt
10. vinivāritasarvārthāt apahastitabāndhavāt kaścit
na svadhairyāt ṛte saṃkaṭāt abhyuddharati
10. When all means are thwarted and relatives have abandoned, no one can rescue a person from crisis except their own courage.
10. כשרכושו של אדם אובד ורעיו מפנים לו עורף, אין דבר שמחלץ אותו מן המצוקה מלבד חוסנו הנפשי שלו.
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वैराग्येणाथ शास्त्रेण महत्त्वादिगुणैरपि ।
यत्नेनापद्विघातार्थं स्वयमेवोन्नयेन्मनः ॥ ११ ॥
vairāgyeṇātha śāstreṇa mahattvādiguṇairapi ,
yatnenāpadvighātārthaṃ svayamevonnayenmanaḥ 11
11. vairāgyeṇa atha śāstreṇa mahattvādiguṇaiḥ api
yatnena āpadvighātārtham svayam eva unnayet manaḥ
11. vairāgyeṇa atha śāstreṇa mahattvādiguṇaiḥ api
yatnena svayam eva āpadvighātārtham manaḥ unnayet
11. Through dispassion, scripture, and noble qualities such as greatness, one should, with effort, elevate one's own mind to prevent adversity.
11. באמצעות הפרישות, הכתובים והמידות הטובות, על האדם לרומם בעצמו ובמאמץ את חשיבתו כדי לגבור על כל אסון.
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न तत्त्रिभुवनैश्वर्यान्न कोशाद्रत्नधारिणः ।
फलमासाद्यते चित्ताद्यन्महत्त्वोपबृंहितात् ॥ १२ ॥
na tattribhuvanaiśvaryānna kośādratnadhāriṇaḥ ,
phalamāsādyate cittādyanmahattvopabṛṃhitāt 12
12. na tat tribhuvanaiśvaryāt na kośāt ratnadhāriṇaḥ
phalam āsādyate cittāt yat mahattvopabṛṃhitāt
12. yat mahattvopabṛṃhitāt cittāt phalam āsādyate,
tat tribhuvanaiśvaryāt na,
ratnadhāriṇaḥ kośāt na
12. The outcome attained from a mind enhanced by greatness is not obtained from the sovereignty of the three worlds, nor from a jewel-laden treasury.
12. שום שלטון בשלושת העולמות ושום אוצר מלא אבנים טובות אינם יכולים להניב את הפיריון והאיכות שמעניקה חשיבה המועצמת על ידי גדלות נפש.
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तदेतस्मिञ्जगत्कुक्षौ पातोत्पातनदोलनैः ।
पतन्ति पुरुषा ये वै मनस्तेषां गतज्वरम् ॥ १३ ॥
tadetasmiñjagatkukṣau pātotpātanadolanaiḥ ,
patanti puruṣā ye vai manasteṣāṃ gatajvaram 13
13. tat etasmin jagat-kukṣau pāta-utpātana-dolanaiḥ
patanti puruṣāḥ ye vai manaḥ teṣām gata-jvaram
13. ye vai puruṣāḥ etasmin jagat-kukṣau pāta-utpātana-dolanaiḥ patanti,
teṣām manaḥ gata-jvaram
13. Therefore, for those individuals (puruṣa) who are tossed about in this world's womb by the oscillations of falling and rising, their mind becomes free from distress (jvara).
13. בתוך חיקו של היקום הזה, בני האדם המלטלטלים בין עליות למורדות משתחררים מקדחת המחשבות והחרדה ברגע שרוחם נרגעת.
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पूर्णे मनसि संपूर्णं जगत्सर्वं सुधाद्रवैः ।
उपानद्रूढपादस्य ननु चर्मास्तृतैव भूः ॥ १४ ॥
pūrṇe manasi saṃpūrṇaṃ jagatsarvaṃ sudhādravaiḥ ,
upānadrūḍhapādasya nanu carmāstṛtaiva bhūḥ 14
14. pūrṇe manasi saṃpūrṇam jagat sarvam sudhā-dravaiḥ
upānat-rūḍha-pādasya nanu carma-āstṛtā eva bhūḥ
14. manasi pūrṇe (sati),
sarvam jagat sudhā-dravaiḥ saṃpūrṇam (bhavati).
(Yataḥ) upānat-rūḍha-pādasya (puruṣasya),
bhūḥ nanu carma-āstṛtā eva (bhavati).
14. When the mind is complete and content, the entire world appears to be full of nectar. Indeed, for one whose feet are covered by sandals, the whole earth is as if covered with leather.
14. כאשר מחשבו של אדם מלאה ושלמה, העולם כולו נראה מוצף בשיקוי אלמות; הלא עבור מי שנעול במנעלים, הארץ כולה כסויה עור.
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वैराग्यात्पूर्णतामेति मनो नाशावशानुगम् ।
आशया रिक्ततामेति शरदेव सरोमलम् ॥ १५ ॥
vairāgyātpūrṇatāmeti mano nāśāvaśānugam ,
āśayā riktatāmeti śaradeva saromalam 15
15. vairāgyāt pūrṇatām eti manaḥ nāśa-vaśa-anugam
āśayā riktatām eti śarad iva saraḥ malam
15. manaḥ nāśa-vaśa-anugam (sat),
vairāgyāt pūrṇatām eti.
(Tadeva manas) āśayā riktatām eti,
yathā śarad iva saraḥ malam (prāpnoti).
15. The mind, by following the sway of renunciation (nāśa-vaśa), attains fullness through dispassion (vairāgya). Conversely, by desire (āśā), it attains emptiness, just as a lake becomes murky (with mud) in autumn.
15. בזכות הפרישות זוכה החשיבה לשלמות ואינה נתונה עוד לכלייה; אך התשוקה מרוקנת אותה, כשם שהסתיו מרוקן את הרפש מן האגם.
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हृदयं शून्यतामेति प्रकटीकृतकोटरम् ।
अगस्तिपीतार्णववदाशाविवशचेतसाम् ॥ १६ ॥
hṛdayaṃ śūnyatāmeti prakaṭīkṛtakoṭaram ,
agastipītārṇavavadāśāvivaśacetasām 16
16. hṛdayam śūnyatām eti prakaṭī-kṛta-koṭaram
agasti-pīta-arṇava-vat āśā-vivaśa-cetasām
16. āśā-vivaśa-cetasām hṛdayam agasti-pīta-arṇava-vat prakaṭī-kṛta-koṭaram (sat) śūnyatām eti.
16. The heart of those whose minds are overwhelmed by desire (āśā) attains emptiness, its inner hollow exposed, just like the ocean that was drunk by Agasti.
16. לבם של אלה שרוחם נתונה למרשות התשוקות הופך לריק וחשוף כמו גזע חלול, ממש כפי שהאוקיינוס שנעקר ונלגם על ידי אַגַסְתְיַה חשף את קרקעיתו.
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यस्य चित्ततरौ स्फारे तृष्णाचपलमर्कटी ।
न वल्गति महत्तस्य राजते हृद्वनं ततम् ॥ १७ ॥
yasya cittatarau sphāre tṛṣṇācapalamarkaṭī ,
na valgati mahattasya rājate hṛdvanaṃ tatam 17
17. yasya cittatarau sphāre tṛṣṇācapalamarkaṭī
na valgati mahat tasya rājate hṛdvanam tatam
17. yasya sphāre cittatarau tṛṣṇācapalamarkaṭī
na valgati tasya mahat tatam hṛdvanam rājate
17. For one whose vast mind-tree is not disturbed by the restless monkey of desire, his expansive heart-forest shines gloriously.
17. מי שעל עץ חשיבתו הרחב אינה מקפצת קופת התשוקה התזזיתית, יער לבו הפתוח והשלו זורח בתפארתו.
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पद्माक्षकोशं त्रिजगद्गोष्पदं योजनव्रजम् ।
निमेषार्धं महाकल्पः स्पृहारहितचेतसाम् ॥ १८ ॥
padmākṣakośaṃ trijagadgoṣpadaṃ yojanavrajam ,
nimeṣārdhaṃ mahākalpaḥ spṛhārahitacetasām 18
18. padmākṣakośam trijagadgoṣpadam yojanavrajam
nimeṣārdham mahākalpaḥ spṛhārahitacetasām
18. spṛhārahitacetasām padmākṣakośam trijagadgoṣpadam
yojanavrajam mahākalpaḥ nimeṣārdham
18. For those whose minds are free from desire, the three worlds are (as insignificant as) the orb of a lotus eye or a cow's hoofprint; a journey of many yojanas and a great cosmic age are (both considered) half a wink.
18. עבור אלה שרוחם נקייה מתשוקה, שלושת העולמות קטנים כעקבת שור, מרחקים עצומים אינם נחשבים, ועידן קוסמי שלם נחווה כהרף עין.
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शीतता सा न शीतांशोर्न हिमाचलकन्दरे ।
न रम्भाचन्दनावल्यां निःस्पृहेषु मनःसु या ॥ १९ ॥
śītatā sā na śītāṃśorna himācalakandare ,
na rambhācandanāvalyāṃ niḥspṛheṣu manaḥsu yā 19
19. śītatā sā na śītāṃśoḥ na himācalakandare na
rambhācandanāvalyām niḥspṛheṣu manaḥsu yā
19. yā śītatā niḥspṛheṣu manaḥsu sā na śītāṃśoḥ
na himācalakandare na rambhācandanāvalyām
19. That coolness which resides in desireless minds is found neither in the moon, nor in the caves of the Himalayas, nor in a sequence of plantain trees and sandalwood paste.
19. הצוננות והרגיעה השוררות ברוחם של החופשיים מתשוקה אינן נמצאות בירח, לא במערות הִמָאלַיַה, וגם לא במטעי אלגום ובננה.
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न तथा भाति पूर्णेन्दुर्न पूर्णः क्षीरसागरः ।
न लक्ष्मीवदनं कान्तं स्पृहाहीनं यथा मनः ॥ २० ॥
na tathā bhāti pūrṇendurna pūrṇaḥ kṣīrasāgaraḥ ,
na lakṣmīvadanaṃ kāntaṃ spṛhāhīnaṃ yathā manaḥ 20
20. na tathā bhāti pūrṇenduḥ na pūrṇaḥ kṣīrasāgaraḥ
na lakṣmīvadanam kāntam spṛhāhīnam yathā manaḥ
20. spṛhāhīnam manaḥ yathā bhāti tathā na pūrṇenduḥ
na pūrṇaḥ kṣīrasāgaraḥ na kāntam lakṣmīvadanam
20. Neither does the full moon shine so brightly, nor the full ocean of milk, nor the lovely face of Lakshmi, as does a mind devoid of desire.
20. הירח במלואו, אוקיינוס החלב הגדול ופניה הקורנות של לַקְשְׁמִי (אלהות השפע והיופי) אינם זורחים ביופי וברוגע כמו חשיבה הנקייה מכל תשוקה.
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यथाब्दलेखा शशिनं सुधालेपं मषी यथा ।
दूषयत्येवमेवान्तर्नरमाशापिशाचिका ॥ २१ ॥
yathābdalekhā śaśinaṃ sudhālepaṃ maṣī yathā ,
dūṣayatyevamevāntarnaramāśāpiśācikā 21
21. yathā abdarekhā śaśinam sudhālepam maṣī yathā
dūṣayati evam eva antaḥ naram āśāpiśācikā
21. yathā abdarekhā śaśinam,
yathā maṣī sudhālepam,
evam eva āśāpiśācikā naram antaḥ dūṣayati.
21. Just as a cloud streak mars the moon, and just as soot stains a lime-plastered surface, so too does the demoness of desire (āśā) inwardly corrupt a person.
21. כפי שפס ענן מעפיל על הירח וכפי שדיו מכתים טיח צחור, כך שדונית התשוקה משחיתה את האדם מתוכו.
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आशाख्याश्चित्तवृक्षस्य शाखाः स्थगितदिक्तटाः ।
तासु च्छिन्नास्वरूपत्वं याति चित्तमहाद्रुमः ॥ २२ ॥
āśākhyāścittavṛkṣasya śākhāḥ sthagitadiktaṭāḥ ,
tāsu cchinnāsvarūpatvaṃ yāti cittamahādrumaḥ 22
22. āśākhyāḥ cittavṛkṣasya śākhāḥ stagitadiktatāḥ
tāsu chinnāsu svarūpatvam yāti cittamahādrumaḥ
22. cittavṛkṣasya āśākhyāḥ stagitadiktatāḥ śākhāḥ,
tāsu chinnāsu,
cittamahādrumaḥ svarūpatvam yāti.
22. The branches of the mind-tree (citta) are called desires (āśā), and they obscure the horizons. When those (desires) are severed, the great mind-tree (citta) attains its true nature.
22. ענפי עץ החשיבה, הנקראים תשוקות, מציפים את כל האופק; כשהם נכרתים, עץ החשיבה הגדול חוזר אל טבעו הטהור והמקורי.
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छिन्नतृष्णामहाशाखे चित्तस्थाणौ स्थितिं गते ।
एकरूपतया धैर्यं प्रयाति शतशाखताम् ॥ २३ ॥
chinnatṛṣṇāmahāśākhe cittasthāṇau sthitiṃ gate ,
ekarūpatayā dhairyaṃ prayāti śataśākhatām 23
23. chinnatṛṣṇāmahāśākhe cittasthāṇau sthitim gate
ekarūpatayā dhairyam prayāti śataśākhatām
23. chinnatṛṣṇāmahāśākhe cittasthāṇau sthitim gate (sati),
dhairyam ekarūpatayā śataśākhatām prayāti.
23. When the mind (citta), which is like a stump because its great branches of craving (tṛṣṇā) have been severed, attains a steady state, then fortitude (dhairya) becomes uniform and achieves a multi-branched, extensive state.
23. כאשר ענפי התשוקה הגדולים נכרתים וגזע החשיבה ניצב איתן, החוסן הפנימי מסתעף לכל עבר מתוך אחידות ושלמות.
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अनस्तमितधैर्येण तेन चित्ते क्षयं गते ।
तत्पदं प्राप्यते राम यत्र नाशो न विद्यते ॥ २४ ॥
anastamitadhairyeṇa tena citte kṣayaṃ gate ,
tatpadaṃ prāpyate rāma yatra nāśo na vidyate 24
24. anastamitadhairyeṇa tena citte kṣayam gate
tat padam prāpyate rāma yatra nāśaḥ na vidyate
24. rāma,
anastamitadhairyeṇa tena citte kṣayam gate tat padam prāpyate yatra nāśaḥ na vidyate.
24. O Rāma, when the mind (citta) of that individual, whose fortitude (dhairya) remains undiminished, has ceased, that state is attained where no destruction (nāśa) exists.
24. בעזרת חוסן פנימי שאינו דועך, כאשר מחשבות אלה נעלמות, מושג המצב ההוא, רָאמָה, שבו אין עוד כלייה ואיבוד.
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एतासां चित्तवृत्तीनामाशानामुत्तमाशयः ।
न ददासि प्ररोहं चेत्तद्भयं नास्ति राघव ॥ २५ ॥
etāsāṃ cittavṛttīnāmāśānāmuttamāśayaḥ ,
na dadāsi prarohaṃ cettadbhayaṃ nāsti rāghava 25
25. etāsām cittavṛttīnām āśānām uttama-āśayaḥ na
dadāsi praroham cet tat bhayam na asti rāghava
25. rāghava uttama-āśayaḥ cet etāsām cittavṛttīnām
āśānām praroham na dadāsi tat bhayam na asti
25. O Rāghava, noble-minded one, if you do not allow these mental modifications (cittavṛtti) in the form of desires to take root, then there will be no fear.
25. בעל השואף למרחבים זכים, אם לא תיתן לתנודות החשיבה הללו בצורת תשוקות לנבוט ולצמוח, לא יהיה עוד כל פחד, רָאגְהָוָוה.
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चित्तं वृत्तिविहीनं ते यदा यातमचित्तताम् ।
तदा मोक्षमयीमन्तः सत्तामाप्नोषि तां तताम् ॥ २६ ॥
cittaṃ vṛttivihīnaṃ te yadā yātamacittatām ,
tadā mokṣamayīmantaḥ sattāmāpnoṣi tāṃ tatām 26
26. cittam vṛttivihīnam te yadā yātam acittatām
tadā mokṣamayīm antaḥ sattām āpnoṣi tām tatām
26. yadā te cittam vṛttivihīnam acittatām yātam
tadā antaḥ tām tatām mokṣamayīm sattām āpnoṣi
26. When your mind (citta) becomes devoid of its modifications (vṛtti) and attains the state of no-mind, then internally you obtain that all-pervading existence which consists of liberation (mokṣa).
26. כאשר חשיבתך, הנקייה מתנודות, מגיעה למצב של דממת חשיבה, אזי אתה משיג בתוכך את המציאות העצומה והמשוחררת (מוֹקְשַׁה).
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चित्तकौशिकपक्षिण्या तृष्णया क्षुब्धयान्तरे ।
अमङ्गलानि विस्तारमलमायान्ति राघव ॥ २७ ॥
cittakauśikapakṣiṇyā tṛṣṇayā kṣubdhayāntare ,
amaṅgalāni vistāramalamāyānti rāghava 27
27. cittakauśikapakṣiṇyā tṛṣṇayā kṣubdhyayā antare
amaṅgalāni vistāram alam āyānti rāghava
27. rāghava antare cittakauśikapakṣiṇyā kṣubdhyayā
tṛṣṇayā amaṅgalāni vistāram alam āyānti
27. O Rāghava, by the craving (tṛṣṇā) agitated within, like a cuckoo-bird of the mind (citta), misfortunes attain full expansion.
27. כאשר צפור-התשוקה הטורפת המקננת בחשיבה נסערת מבפנים, מראות רעים ומצוקות פושטים לכל עבר, רָאגְהָוָוה.
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चिन्तनं वृत्तिरित्युक्तं वर्तते चित्तमाशया ।
चित्तवृत्तिमतो ह्याशां त्यक्त्वा निश्चित्ततां व्रज ॥ २८ ॥
cintanaṃ vṛttirityuktaṃ vartate cittamāśayā ,
cittavṛttimato hyāśāṃ tyaktvā niścittatāṃ vraja 28
28. cintanam vṛttiḥ iti uktam vartate cittam āśayā
cittavṛttimataḥ hi āśām tyaktvā niścittatām vraja
28. cintanam vṛttiḥ iti uktam (asti).
cittam āśayā vartate.
hi cittavṛttimataḥ (tvam) āśām tyaktvā niścittatām vraja.
28. Thinking is said to be a mental modification (vṛtti), and the mind (citta) functions through desire (āśā). Therefore, O you who are possessed of mental modifications, abandon desire (āśā) and attain the state of no-mind (niścittatā).
28. תנועת המחשבה נקראת וְרִטִי (פעילות החשיבה), והחשיבה מתקיימת מכוח התשוקה. על כן, וותר על התשוקה שמניעה את החשיבה והגַע אל מצב של דממת מחשבות.
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यो यया वर्तते वृत्त्या स तयैव विना क्षयी ।
अतश्चित्तोपशान्त्यर्थं तद्वृत्तिं प्रक्षयं नय ॥ २९ ॥
yo yayā vartate vṛttyā sa tayaiva vinā kṣayī ,
ataścittopaśāntyarthaṃ tadvṛttiṃ prakṣayaṃ naya 29
29. yaḥ yayā vartate vṛttyā saḥ tayā eva vinā kṣayī
ataḥ cittopaśāntyartham tadvṛttim prakṣayam naya
29. yaḥ yayā vṛttyā vartate saḥ tayā eva vinā kṣayī
ataḥ cittopaśāntyartham tadvṛttim prakṣayam naya
29. Whoever identifies with and persists by a particular mental disposition (vṛtti) will experience loss and decay when that disposition is absent. Therefore, for the sake of the mind's tranquility, bring that very disposition to complete destruction.
29. כל מה שמתקיים בזכות תנועה מסוימת, יתפוגג וייעלם בלעדיה; על כן, למען השקטת החשיבה, הבא את תנודותיה לכדי כליון מוחלט.
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प्रशमितसकलैषणो महात्मन्भव भवबन्धमपास्य मुक्तचित्तः ।
मनसि निगडरज्जवः कदाशाः परिगलितासु च तासु को न मुक्तः ॥ ३० ॥
praśamitasakalaiṣaṇo mahātmanbhava bhavabandhamapāsya muktacittaḥ ,
manasi nigaḍarajjavaḥ kadāśāḥ parigalitāsu ca tāsu ko na muktaḥ 30
30. praśamitasakalaiṣaṇaḥ mahātman
bhava bhavabandham apāsya muktacittaḥ
manasi nigaḍarajjvaḥ kadāśāḥ
parigalitāsu ca tāsu kaḥ na muktaḥ
30. mahātman praśamitasakalaiṣaṇaḥ
bhavabandham apāsya muktacittaḥ bhava
ca manasi kadāśāḥ nigaḍarajjvaḥ
tāsu parigalitāsu kaḥ na muktaḥ
30. O great-souled one (mahātman), become one whose every desire has been completely pacified. Abandon the bondage of existence (bhavabandha) and attain a liberated mind. Illusory hopes (kadāśā) are like the ropes of fetters in the mind; when those have completely fallen away, who is not then free (mukta)?
30. הו נשמה דגולה, הדף מעליך את כבלי הקיום והיה בעל מחשבה משוחררת שכל תשוקותיה נרגעו! התשוקות ההרסניות הן כבלי נחושת הרופפים בחשיבה; כאשר הן נושרות, מי לא יימצא משוחרר?
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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

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 (current chapter) 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