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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-56

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श्रीवसिष्ठ उवाच ।
क्रमेणानेन विहरन्विचार्यात्मानमात्मना ।
विश्रान्तिमेहि वितते पदे पद्मदलेक्षण ॥ १ ॥
śrīvasiṣṭha uvāca ,
krameṇānena viharanvicāryātmānamātmanā ,
viśrāntimehi vitate pade padmadalekṣaṇa 1
1. śrīvasiṣṭhaḥ uvāca krameṇa anena viharan vicārya
ātmānam ātmanā viśrāntim ehi vitate pade padmadalekṣaṇa
1. śrīvasiṣṭhaḥ uvāca he padmadalekṣaṇa anena krameṇa
viharan ātmanā ātmānam vicārya vitate pade viśrāntim ehi
1. Śrī Vasiṣṭha said: O lotus-petal-eyed one, by this method, while acting, reflect upon the Self (ātman) by the self (ātman) and attain rest in the vast state.
1. וַסִישְׁטְהָ (המורה הרוחני) אמר: הוי טהור העיניים כעלי לוטוס, בהתהלכך כך שלב אחר שלב, תוך חקירת העצמי באמצעות העצמי, השג את המנוחה והשלום במצב האינסופי והרחב.
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शास्त्रार्थगुरुचेतोभिस्तावत्तावद्विचार्यते ।
सर्वदृश्यक्षयाभ्यासाद्यावदासाद्यते पदम् ॥ २ ॥
śāstrārthagurucetobhistāvattāvadvicāryate ,
sarvadṛśyakṣayābhyāsādyāvadāsādyate padam 2
2. śāstrārthagurucetobhiḥ tāvat tāvat vicāryate
sarvadṛśyakṣayābhyāsāt yāvat āsādyate padam
2. śāstrārthagurucetobhiḥ tāvat tāvat vicāryate
yāvat sarvadṛśyakṣayābhyāsāt padam āsādyate
2. Truth is continually contemplated by the intellects (cetas) informed by scriptures, their meanings, and spiritual teachers (guru). This contemplation persists until that ultimate state (pada) is attained through the practice (abhyāsa) of the cessation of all perceivable phenomena.
2. יש להמשיך ולחקור שוב ושוב בעזרת הכתובים, משמעותם העמוקה, הוראות ה-גּוּרוּ (המורה הרוחני) ופעילות החשיבה, עד אשר, מתוך תרגול התפוגגות כל הנגלה, משיגים את המצב העליון.
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वैराग्याभ्यासशास्त्रार्थप्रज्ञागुरुमयक्रमैः ।
पदमासाद्यते पुण्यं प्रज्ञयैवैकयाथवा ॥ ३ ॥
vairāgyābhyāsaśāstrārthaprajñāgurumayakramaiḥ ,
padamāsādyate puṇyaṃ prajñayaivaikayāthavā 3
3. vairāgyābhyāsaśāstrārthaprajñāgurumayakramaiḥ
padam āsādyate puṇyam prajñayā eva ekayā athavā
3. puṇyam padam vairāgyābhyāsaśāstrārthaprajñāgurumayakramaiḥ
athavā ekayā prajñayā eva āsādyate
3. The sacred state (pada) is attained through a progressive path consisting of dispassion (vairāgya), diligent practice (abhyāsa), understanding of scriptures (śāstrārtha), wisdom (prajñā), and guidance from a spiritual teacher (guru). Alternatively, it can be achieved by wisdom (prajñā) alone.
3. את המצב המקודש הזה משיגים דרך שלבים של אי-היקשרות, תרגול, הבנת משמעות הכתובים, תבונה והדרכת המורה הרוחני, או לחלופין, באמצעות תבונה טהורה ויחידה בלבד.
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संप्रबोधवती तीक्ष्णा कलङ्करहिता मतिः ।
सर्वसामग्र्यहीनापि पदं प्राप्नोति शाश्वतम् ॥ ४ ॥
saṃprabodhavatī tīkṣṇā kalaṅkarahitā matiḥ ,
sarvasāmagryahīnāpi padaṃ prāpnoti śāśvatam 4
4. samprabodhāvatī tīkṣṇā kalaṅkarahitā matiḥ
sarvasāmagryahīnā api padam prāpnoti śāśvatam
4. tīkṣṇā kalaṅkarahitā samprabodhāvatī matiḥ
sarvasāmagryahīnā api śāśvatam padam prāpnoti
4. A keen and spotless intellect (mati), endowed with complete awakening, attains the eternal state (pada), even if it is replete with all auxiliary means.
4. חשיבה חדה, ערה לחלוטין ונקייה מכל רבב, אף אם היא נטולת כל אמצעים חיצוניים, מגיעה אל המצב הנצחי.
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श्रीराम उवाच ।
भगवन्भूतभव्येश कश्चिज्जातसमाधिकः ।
प्रबुद्ध इव विश्रान्तो व्यवहारपरोऽपि सन् ॥ ५ ॥
śrīrāma uvāca ,
bhagavanbhūtabhavyeśa kaścijjātasamādhikaḥ ,
prabuddha iva viśrānto vyavahāraparo'pi san 5
5. śrīrāma uvāca bhagavan bhūtabhavyeśa kaścit jātasamādhikaḥ
prabuddhaḥ iva viśrāntaḥ vyavahāraparaḥ api san
5. bhagavan bhūtabhavyeśa śrīrāma uvāca kaścit jātasamādhikaḥ
prabuddhaḥ iva viśrāntaḥ vyavahāraparaḥ api san
5. Śrī Rāma said: "O Lord (bhagavan), Lord of past and future (bhūtabhavyeśa), some person (kaścit) has attained profound meditative absorption (samādhi) and is at peace, like an awakened one, even while being engaged in worldly activities."
5. רָאמָה אמר: אדוני, מושל העבר והעתיד! אדם אחד חווה סַמָאדְהִי (תודעה טהורה), מתעורר וכאילו שרוי במנוחה פנימית, אף כשהוא עסוק בפעילות יומיומית בעולם.
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कश्चिदेकान्तमाश्रित्य समाधिनियतः स्थितः ।
तयोस्तु कतरः श्रेयानिति मे भगवन्वद ॥ ६ ॥
kaścidekāntamāśritya samādhiniyataḥ sthitaḥ ,
tayostu kataraḥ śreyāniti me bhagavanvada 6
6. kaścit ekāntam āśritya samādhiniyataḥ sthitaḥ
tayoḥ tu kataraḥ śreyān iti me bhagavan vada
6. bhagavan kaścit ekāntam āśritya samādhiniyataḥ
sthitaḥ tayoḥ tu kataraḥ śreyān iti me vada
6. Another person (kaścit) resorts to solitude (ekānta) and remains steadfast, focused on meditative absorption (samādhi). Of these two, which is superior (śreyān), O Lord (bhagavan)? Please tell me.
6. ואילו אדם אחר פורש אל התבודדות ונשאר מקובע ב-סַמָאדְהִי. אמור לי, אדוני, מי משניהם מעולה יותר?
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श्रीवसिष्ठ उवाच ।
इमं गुणसमाहारमनात्मत्वेन पश्यतः ।
अन्तःशीतलता यासौ समाधिरिति कथ्यते ॥ ७ ॥
śrīvasiṣṭha uvāca ,
imaṃ guṇasamāhāramanātmatvena paśyataḥ ,
antaḥśītalatā yāsau samādhiriti kathyate 7
7. śrīvasiṣṭhaḥ uvāca imam guṇasamāhāram anātmatvena
paśyataḥ antaḥśītalatā yā asau samādhiḥ iti kathyate
7. śrīvasiṣṭhaḥ uvāca imam guṇasamāhāram anātmatvena
paśyataḥ yā asau antaḥśītalatā sā samādhiḥ iti kathyate
7. Śrī Vasiṣṭha said: That inner serenity, which arises for one who perceives this aggregate of qualities as not being the self (ātman), is called meditative absorption (samādhi).
7. וַסִישְׁטְהָ אמר: עבור מי שרואה את כל אוסף התכונות והתופעות בעולם כנפרד מן העצמי, הצינה והרגיעה הפנימית שמתעוררת בלבו היא זו הנקראת סַמָאדְהִי.
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दृश्यैर्मनसि संबन्ध इति निश्चित्य शीतलः ।
कश्चित्संव्यवहारस्थः कश्चिद्ध्याने व्यवस्थितः ॥ ८ ॥
dṛśyairmanasi saṃbandha iti niścitya śītalaḥ ,
kaścitsaṃvyavahārasthaḥ kaściddhyāne vyavasthitaḥ 8
8. dṛśyaiḥ manasi saṃbandhaḥ iti niścitya śītalaḥ
kaścit saṃvyavahārasthaḥ kaścit dhyāne vyavasthitaḥ
8. dṛśyaiḥ manasi saṃbandhaḥ iti
niścitya śītalaḥ (bhāvet) kaścit
saṃvyavahārasthaḥ (bhavati)
kaścit dhyāne vyavasthitaḥ (bhavati)
8. Having firmly resolved that the mind's connection is with perceived objects, one becomes serene. One such person might be engaged in worldly activities, while another might be established in meditation (dhyāna).
8. מי שמבין בבטחה כי הקשר בין הנגלה לבין פעילות החשיבה הוא ארעי בלבד, נותר קריר ורגוע בפנים — בין אם הוא מעורב בענייני העולם ובין אם הוא שקוע ב-מֶדִיטַצְיָה.
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द्वावेतौ राम सुखितावन्तश्चेत्परिशीतलौ ।
अन्तःशीतलता या स्यात्तदनन्ततपःफलम् ॥ ९ ॥
dvāvetau rāma sukhitāvantaścetpariśītalau ,
antaḥśītalatā yā syāttadanantatapaḥphalam 9
9. dvāu etau rāma sukhitāu antaḥ cet pariśītalāu
antaḥśītalatā yā syāt tat anantatapaḥphalam
9. rāma cet etau dvāu antaḥ pariśītalāu (staḥ) (tarhi) sukhitāu
(staḥ) yā antaḥśītalatā syāt tat anantatapaḥphalam (asti)
9. O Rāma, these two types of people are happy if they are inwardly supremely serene. That inner serenity is indeed the fruit of infinite austerity (tapas).
9. שניהם מאושרים, רָאמָה, אם רוחם רגועה וצוננת מבפנים. הרגיעה הפנימית הזו היא הרי פרי שלם ואינסופי של ליבוי העוצמה הרוחנית.
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समाधिस्थानकस्थस्य चेतश्चेद्वृत्तिचञ्चलम् ।
तत्तस्य तत्समाधानं सममुन्मत्तताण्डवैः ॥ १० ॥
samādhisthānakasthasya cetaścedvṛtticañcalam ,
tattasya tatsamādhānaṃ samamunmattatāṇḍavaiḥ 10
10. samādhisthānakasthasya cetaḥ cet vṛtticañcalam
tat tasya tat samādhānam samam unmattatāṇḍavaiḥ
10. cet samādhisthānakasthasya cetaḥ vṛtticañcalam (bhavati)
tat tasya tat samādhānam unmattatāṇḍavaiḥ samam (bhavati)
10. If the mind of one who is in a state of meditative absorption (samādhi) is restless with its modifications, then their so-called concentration (samādhāna) is equivalent to the frantic dance of a madman.
10. אם מחשבתו של אדם היושב במקום המיועד ל-סַמָאדְהִי נותרת חסרת מנוחה וסוערת, הרי שהריכוז כביכול שלו שווה לריקוד מטורף וחסר שליטה.
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उन्मत्तताण्डवस्थस्य चेतश्चेत्क्षीणवासनम् ।
तदस्योन्मत्तवृत्तं तत्समं बुद्धसमाधिना ॥ ११ ॥
unmattatāṇḍavasthasya cetaścetkṣīṇavāsanam ,
tadasyonmattavṛttaṃ tatsamaṃ buddhasamādhinā 11
11. unmattatāṇḍavasthasya cetaḥ cet kṣīṇavāsanam
tat asya unmattavṛttaṃ tat samaṃ buddhasamādhinā
11. cetaḥ cet kṣīṇavāsanam unmattatāṇḍavasthasya
asya unmattavṛttaṃ tat buddhasamādhinā tat samam
11. If the mind of one performing a frenzied dance (unmatta-tāṇḍava) has its latent impressions (vāsanā) exhausted, then that seemingly mad conduct of his is equivalent to the profound meditative absorption (samādhi) of an enlightened being.
11. ומנגד, אם רוחו של אדם המצוי בתוככי ריקוד סוער משוחררת מרשמים נסתרים ומרצונות פנימיים, הרי שהתנהגותו הסוערת שקולה ל-סַמָאדְהִי של אדם מואר.
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व्यवहारी प्रबुद्धो यः प्रबुद्धो यो वने स्थितः ।
द्वावेतौ सुसमौ नूनमसंदेहं पदं गतौ ॥ १२ ॥
vyavahārī prabuddho yaḥ prabuddho yo vane sthitaḥ ,
dvāvetau susamau nūnamasaṃdehaṃ padaṃ gatau 12
12. vyavahārī prabuddhaḥ yaḥ prabuddhaḥ yaḥ vane sthitaḥ
dvau etau susamau nūnam asaṃdigdham padaṃ gatau
12. vyavahārī prabuddhaḥ yaḥ vane sthitaḥ prabuddhaḥ
etau dvau nūnam susamau asaṃdigdham padaṃ gatau
12. The person who is awakened and active in worldly affairs, and the person who is awakened and dwells in the forest – these two are indeed perfectly equal, for they have certainly reached an undoubted (asaṃdeha) state.
12. האדם המואר הפועל בעולם והאדם המואר השוכן ביער שווים לחלוטין. ללא ספק, שניהם הגיעו אל המצב הנשגב.
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अकर्तृ कुर्वदप्येतच्चेतः प्रतनुवासनम् ।
दूरं गतमना जन्तुः कथासंश्रवणे यथा ॥ १३ ॥
akartṛ kurvadapyetaccetaḥ pratanuvāsanam ,
dūraṃ gatamanā jantuḥ kathāsaṃśravaṇe yathā 13
13. akartṛ kurvat api etat cetaḥ pratanuvāsanam
dūraṃ gatamanāḥ jantuḥ kathāsaṃśravaṇe yathā
13. pratanuvāsanam etat cetaḥ kurvat api akartṛ
yathā jantuḥ kathāsaṃśravaṇe dūraṃ gatamanāḥ
13. Even when acting, this mind with extremely subtle latent impressions (vāsanā) is effectively a non-doer (akartṛ), just as a person's consciousness (manas) wanders far away while listening to a story.
13. כאשר הרשמים הנסתרים מועטים וקלושים, פעילות החשיבה אינה תופסת את עצמה כעושה הפעולה גם בזמן עשייה; בדיוק כמו אדם שמחשבותיו נודדות למרחקים בזמן שהוא מקשיב לסיפור.
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अकुर्वदपि कर्तेव चेतः प्रघनवासनम् ।
निस्पन्दाङ्गमपि स्वप्ने श्वभ्रपातस्थिताविव ॥ १४ ॥
akurvadapi karteva cetaḥ praghanavāsanam ,
nispandāṅgamapi svapne śvabhrapātasthitāviva 14
14. akurvat api kartā iva cetaḥ praghanavāsanam
niṣpandāṅgam api svapne śvabhrapātasthitau iva
14. praghanavāsanam cetaḥ akurvat api kartā iva
niṣpandāṅgam api svapne śvabhrapātasthitau iva
14. Conversely, even without acting, the mind (cetas) with dense latent impressions (vāsanā) is like an active doer (kartṛ). This is similar to a dream where, even with unmoving limbs (niṣpandāṅga), one is like two persons standing on the brink of falling into an abyss.
14. אך כאשר החשיבה מלווה ברשמים נסתרים עזים, האדם מרגיש כעושה הפעולה אף אם אינו עושה דבר; בדיוק כמו בחלום, שבו אדם שגופו אינו נע מרגיש כאילו הוא נופל לתהום.
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चेतसो यदकर्तृत्वं तत्समाधानमुत्तमम् ।
तं विद्धि केवलीभावं सा शुभा निर्वृतिः परा ॥ १५ ॥
cetaso yadakartṛtvaṃ tatsamādhānamuttamam ,
taṃ viddhi kevalībhāvaṃ sā śubhā nirvṛtiḥ parā 15
15. cetasaḥ yat akartṛtvam tat samādhānam uttamam
tam viddhi kevalībhāvam sā śubhā nirvṛtiḥ parā
15. cetasaḥ yat akartṛtvam tat uttamam samādhānam (asti)
tam kevalībhāvam viddhi sā śubhā parā nirvṛtiḥ (asti)
15. The mind's non-doership is considered the supreme mental tranquility (samādhāna). Understand that as the state of pure isolation (kevalībhāva); that is the auspicious supreme peace.
15. מצב זה שבו החשיבה נקייה מתחושת עושה-הפעולה הוא הריכוז הפנימי הנשגב ביותר. דע כי זוהי אחדות טהורה, וזהו השקט הנפלא והעליון.
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चेतश्चलाचलत्वेन परम कारणं स्मृतम् ।
ध्यानाध्यानदृशोस्तेन तदेवानङ्कुरं कुरु ॥ १६ ॥
cetaścalācalatvena parama kāraṇaṃ smṛtam ,
dhyānādhyānadṛśostena tadevānaṅkuraṃ kuru 16
16. cetaḥ calācalatvena param kāraṇam smṛtam
dhyānādhyānadṛśoḥ tena tat eva anaṅkuram kuru
16. cetaḥ calācalatvena param kāraṇam smṛtam tena
dhyānādhyānadṛśoḥ tat eva anaṅkuram kuru
16. The mind, due to its inherent restlessness, is regarded as the supreme cause. Therefore, for the perspectives of both meditation (dhyāna) and non-meditation, render that very mind sproutless (inactive).
16. מצב התנועה או השקט של החשיבה נחשב לגורם הראשי המבדיל בין מדיטציה לחוסר-מדיטציה. על כן, עקור מן השורש את נבטי החשיבה.
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अवासनं स्थिरं प्रोक्तं मनोध्यानं तदेव तु ।
स एव केवलीभावः शान्ततैव च सा सदा ॥ १७ ॥
avāsanaṃ sthiraṃ proktaṃ manodhyānaṃ tadeva tu ,
sa eva kevalībhāvaḥ śāntataiva ca sā sadā 17
17. avāsanam sthiram proktam manodhyānam tat eva
tu saḥ eva kevalībhāvaḥ śāntatā eva ca sā sadā
17. avāsanam sthiram manodhyānam tat eva proktam tu saḥ
eva kevalībhāvaḥ (asti) ca sā śāntatā eva sadā (asti)
17. The mental meditation (dhyāna) that is without latent impressions (avāsana) and steady is declared. That indeed is the state of pure isolation (kevalībhāva), and that, verily, is always peace.
17. חשיבה נקייה מרשמים נסתרים נקראת יציבה ורגועה, ורק היא מהווה מֶדִיטַצְיָה אמיתית. זוהי האחדות הטהורה, וזהו השקט המתמיד.
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तनुवासनमत्युच्चैः पदायोद्यतमुच्यते ।
अवासनं मनो कर्तृपदं तस्मादवाप्यते ॥ १८ ॥
tanuvāsanamatyuccaiḥ padāyodyatamucyate ,
avāsanaṃ mano kartṛpadaṃ tasmādavāpyate 18
18. tanuvāsanam atyuccaiḥ padāya udyatam ucyate
avāsanam manaḥ kartṛpadam tasmāt avāpyate
18. tanuvāsanam (manaḥ) atyuccaiḥ padāya udyatam
ucyate tasmāt avāsanam manaḥ kartṛpadam avāpyate
18. A mind with attenuated latent impressions (vāsana) is said to be striving for the most exalted state. Therefore, by a mind free of latent impressions (avāsana), the state of non-doership (kartṛpada) is attained.
18. חשיבה שבה הרשמים קלושים נחשבת כמי שנכונה לעלות אל המצב הנשגב ביותר. אולם מתוך חשיבה שמשוחררת לחלוטין מרשמים, משיגים את המצב העליון.
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घनवासनमेतत्तु चेतः कर्तृत्वभाजनम् ।
सर्वदुःखप्रदं तस्माद्वासनां तनुतां नयेत् ॥ १९ ॥
ghanavāsanametattu cetaḥ kartṛtvabhājanam ,
sarvaduḥkhapradaṃ tasmādvāsanāṃ tanutāṃ nayet 19
19. ghana-vāsanām etat tu cetaḥ kartṛtva-bhājanam
sarva-duḥkha-pradam tasmāt vāsanām tanutām nayet
19. etat ghana-vāsanām cetaḥ tu kartṛtva-bhājanam
sarva-duḥkha-pradam tasmāt vāsanām tanutām nayet
19. This mind, deeply imbued with strong latent tendencies (vāsanā), is indeed the vessel of agency and the giver of all sorrow. Therefore, one should reduce these latent tendencies (vāsanā) to a subtle state.
19. מנגד, פעילות חשיבה המלאה ברשמים נסתרים עבים היא כלי לתחושת עושה-הפעולה ומביאה את כל הסבל. על כן, יש להחליש ולהמעיט את הרשמים הללו.
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प्रशान्तजगदास्थोऽन्तर्वीतशोकभयैषणः ।
स्वस्थो भवति येनात्मा स समाधिरिति स्मृतः ॥ २० ॥
praśāntajagadāstho'ntarvītaśokabhayaiṣaṇaḥ ,
svastho bhavati yenātmā sa samādhiriti smṛtaḥ 20
20. praśānta-jagat-āsthaḥ antar vīta-śoka-bhaya-eṣaṇaḥ
svasthaḥ bhavati yena ātmā saḥ samādhiḥ iti smṛtaḥ
20. yena ātmā praśānta-jagat-āsthaḥ antar vīta-śoka-bhaya-eṣaṇaḥ
svasthaḥ bhavati saḥ samādhiḥ iti smṛtaḥ
20. That state is considered deep absorption (samādhi) by which the self (ātman) becomes established in itself, with its attachment to the world pacified, and internally free from sorrow, fear, and craving.
20. כאשר ההיאחזות בעולם נרגעת מבפנים, כאשר הצער, הפחד והתשוקה חולפים, והעצמי הפנימי מוצא מנוחה בעצמו — מצב זה נקרא סַמָאדְהִי.
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चेतसा संपरित्यज्य सर्वभावात्मभावनाम् ।
यथा तिष्ठसि तिष्ठ त्वं तथा शैले गृहेऽथवा ॥ २१ ॥
cetasā saṃparityajya sarvabhāvātmabhāvanām ,
yathā tiṣṭhasi tiṣṭha tvaṃ tathā śaile gṛhe'thavā 21
21. cetasā samparityajya sarva-bhāva-ātma-bhāvanām
yathā tiṣṭhasi tiṣṭha tvam tathā śaile gṛhe athavā
21. tvam cetasā sarva-bhāva-ātma-bhāvanām samparityajya
yathā tiṣṭhasi tathā śaile athavā gṛhe tiṣṭha
21. Having completely abandoned with your mind the identification of yourself with all existing things, simply remain as you are, whether on a mountain or in a house.
21. לאחר שתשתחרר בחשיבתך מן התפיסה שרואה בכל התופעות את ישותך, שכן בכל מקום שתבחר — בין אם על ההר ובין אם בבית.
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गृहमेव गृहस्थानां सुसमाहितचेतसाम् ।
शान्ताहंकृतिदोषाणां विजनावनभूमयः ॥ २२ ॥
gṛhameva gṛhasthānāṃ susamāhitacetasām ,
śāntāhaṃkṛtidoṣāṇāṃ vijanāvanabhūmayaḥ 22
22. gṛham eva gṛhasthānām su-samāhita-cetasām
śānta-ahaṃkṛti-doṣāṇām vijana-avana-bhūmayaḥ
22. su-samāhita-cetasām śānta-ahaṃkṛti-doṣāṇām
gṛhasthānām gṛham eva vijana-avana-bhūmayaḥ
22. For householders whose minds are well-composed and whose faults of ego (ahaṃkāra) are pacified, their very homes are like solitary forest lands.
22. עפור אנשי בית שרוחם יציבה ומיושבת, ושפגמי ה-אַהַנְקָארָה (תחושת האגו) נרגעו אצלם, ביתם שלהם שווה לקרקע היער הבודד והשקט.
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अरण्यसदने तुल्ये समाहितमनोदृशाम् ।
भवतामिह भूतानां भूतानां महतामिव ॥ २३ ॥
araṇyasadane tulye samāhitamanodṛśām ,
bhavatāmiha bhūtānāṃ bhūtānāṃ mahatāmiva 23
23. araṇyasadane tulye samāhitamanodṛśām
bhavatām iha bhūtānām bhūtānām mahatām iva
23. samāhitamanodṛśām bhavatām iha araṇyasadane
tulye bhūtānām bhūtānām mahatām iva
23. For those whose minds and perceptions are composed, a forest dwelling is considered equal (to any other place). For you, here among (all) beings, it is as if (you are) among great beings.
23. היער והבית שווים עבור אלה שרוחם וראייתם מיושבות ושקטות — כמו אצלכם, שהנכם ישויות דגולות ומורמות בעולם הזה.
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शान्तचित्तमहाभ्रस्य जनज्वालोज्ज्वलान्यपि ।
नगराण्यपि शून्यानि वनान्यवनिपात्मज ॥ २४ ॥
śāntacittamahābhrasya janajvālojjvalānyapi ,
nagarāṇyapi śūnyāni vanānyavanipātmaja 24
24. śāntacittamahābhrasya janajvālojjvalāni api
nagarāṇi api śūnyāni vanāni avanipātmaja
24. avanipātmaja śāntacittamahābhrasya
janajvālojjvalāni api nagarāṇi api śūnyāni vanāni
24. O prince, for one whose mind is like a calm, great cloud, even cities that blaze with the fiery activity of people appear empty, and (similarly) forests (also appear empty).
24. הוי בן המלך, עבור מי שהענן הגדול של רוחו נרגע ושקט, אפילו ערים שוקקות חיים הסוערות בהמון אדם נראות כמו יערות שוממים ושקטים.
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वृत्तिमच्चित्तमत्तस्य विजनानि वनान्यपि ।
नगराणि महालोकपूर्णानि परवीरहन् ॥ २५ ॥
vṛttimaccittamattasya vijanāni vanānyapi ,
nagarāṇi mahālokapūrṇāni paravīrahan 25
25. vṛttimaccittamattasya vijanāni vanāni
api nagarāṇi mahālokapūrṇāni paravīrahan
25. paravīrahan vṛttimaccittamattasya vijanāni
vanāni api mahālokapūrṇāni nagarāṇi
25. O slayer of mighty heroes, for one whose mind is intoxicated by its own incessant activity, even deserted forests appear like cities bustling with countless people.
25. הוי קוטל הריבים, עבור מי ששיכור מפעילות חשיבה סוערת וחסרת מנוח, אפילו יערות שוממים מאדם נראים כמו ערים הומי אדם.
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व्युत्थितं चित्तमभ्येति भ्रमस्यान्तः सुषुप्तताम् ।
निर्वाणमेति निर्वाणं यथेच्छसि तथा कुरु ॥ २६ ॥
vyutthitaṃ cittamabhyeti bhramasyāntaḥ suṣuptatām ,
nirvāṇameti nirvāṇaṃ yathecchasi tathā kuru 26
26. vyutthitam cittam abhyeti bhramasya antaḥ suṣuptatām
nirvāṇam eti nirvāṇam yathā icchasi tathā kuru
26. vyutthitam cittam bhramasya antaḥ suṣuptatām abhyeti
nirvāṇam eti nirvāṇam yathā icchasi tathā kuru
26. The agitated mind (citta) reaches the cessation of delusion and the state of deep sleep. It attains final liberation (nirvāṇa). (Therefore,) attain (that same) final liberation (nirvāṇa) as you wish.
26. כאשר החשיבה הסוערת מביאה את האשליה אל קיצה, היא מגיעה למצב של שינה עמוקה וערנית, וזוכה ל-נִרְוָנָה. עשה כרצונך!
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सर्वभावपदातीतं सर्वभावात्मकं च वा ।
यः पश्यति सदात्मानं स समाहित उच्यते ॥ २७ ॥
sarvabhāvapadātītaṃ sarvabhāvātmakaṃ ca vā ,
yaḥ paśyati sadātmānaṃ sa samāhita ucyate 27
27. sarvabhāva-padātītam sarvabhāvātmakam ca vā
yaḥ paśyati sadā ātmānam saḥ samāhitaḥ ucyate
27. yaḥ sadā ātmānam sarvabhāva-padātītam ca vā
sarvabhāvātmakam paśyati saḥ samāhitaḥ ucyate
27. One who always perceives the self (ātman) as transcending all states and categories, or as being the very essence of all existences, is declared to be 'composed' (samāhita).
27. מי שרואה תמיד את העצמי מעבר לכל התופעות והמצבים, או כמהות הפנימית של כל התופעות, נקרא מיושב ושרוי ב-סַמָאדְהִי.
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ईहितानीहिते क्षीणे यस्यान्तर्वितताकृतेः ।
सर्वे भावाः समा यस्य स समाहित उच्यते ॥ २८ ॥
īhitānīhite kṣīṇe yasyāntarvitatākṛteḥ ,
sarve bhāvāḥ samā yasya sa samāhita ucyate 28
28. īhitānīhite kṣīṇe yasya antar-vitatākṛteḥ
sarve bhāvāḥ samāḥ yasya saḥ samāhitaḥ ucyate
28. yasya īhitānīhite kṣīṇe yasya ca antar-vitatākṛteḥ
sarve bhāvāḥ samāḥ saḥ samāhitaḥ ucyate
28. He for whom desired and undesired actions or experiences are exhausted, and for whom, with an internally pervasive consciousness, all states of being appear equal, is called 'composed' (samāhita).
28. מי שהעדפותיו ורצונותיו התפוגגו, שמהותו הפנימית רחבה ואינסופית, ושכל התופעות שוות בעיניו, נקרא מיושב בדעתו.
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सदात्मना सदेवेदं जगत्पश्यति नो मनः ।
यथा स्वप्ने तथैवास्मिञ्जाग्रत्यपि जनेश्वर ॥ २९ ॥
sadātmanā sadevedaṃ jagatpaśyati no manaḥ ,
yathā svapne tathaivāsmiñjāgratyapi janeśvara 29
29. sadā ātmanā sadā eva idam jagat paśyati naḥ manaḥ
yathā svapne tathā eva asmin jāgrati api janeśvara
29. janeśvara naḥ manaḥ idam jagat sadā ātmanā sadā eva
paśyati yathā svapne tathā eva asmin jāgrati api
29. Our mind always perceives this world (jagat) as the Self (ātman), O king of people, just as it does in a dream, and similarly even in the waking state.
29. הוי שליט בני האדם, מחשבתנו רואה תמיד את העולם הזה דרך העצמי — הן בחלום והן במצב הערות.
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यथा विपणिकालोका विहरन्तोऽप्यसत्समाः ।
असंबन्धात्तथा ज्ञस्य ग्रामोपि विपिनोपमः ॥ ३० ॥
yathā vipaṇikālokā viharanto'pyasatsamāḥ ,
asaṃbandhāttathā jñasya grāmopi vipinopamaḥ 30
30. yathā vipaṇikālokāḥ viharantaḥ api asat-samāḥ
asaṃbandhāt tathā jñasya grāmaḥ api vipina-upamaḥ
30. yathā vipaṇikālokāḥ api viharantaḥ asat-samāḥ,
tathā asaṃbandhāt jñasya grāmaḥ api vipina-upamaḥ
30. Just as people in a market, even while moving about, are like non-existent (asat-samāḥ) due to their lack of deep connection, similarly, for the enlightened knower (jña), even a village is like a solitary forest (vipina-upamaḥ) because of non-attachment (asaṃbandha).
30. כשם שעוברי אורח בשוק סואן נתפסים ככמעט אינם קיימים בשל היעדר קשר אישי איתם, כך עבור האדם היודע, אפילו כפר או עיר נראים כיער בודד.
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अन्तर्मुखमना नित्यं सुप्तो बुद्धो व्रजन्नपि ।
पुरं जनपदं ग्राममरण्यमिव पश्यति ॥ ३१ ॥
antarmukhamanā nityaṃ supto buddho vrajannapi ,
puraṃ janapadaṃ grāmamaraṇyamiva paśyati 31
31. antarmukhamana nityam suptaḥ buddhaḥ vrajan
api puram janapadam grāmam araṇyam iva paśyati
31. antarmukhamana nityam suptaḥ api buddhaḥ api vrajan
api puram janapadam grāmam araṇyam iva paśyati
31. One whose mind is always introspective sees a city, a district, or a village as if it were a forest, even when sleeping, awake, or traveling.
31. מי שמחשבתו פונה תמיד כלפי פנים רואה עיר, מחוז או כפר כאילו היו יער שקט — בין אם הוא ישן, ער או מתהלך.
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सर्वमाकाशतामेति नित्यमन्तर्मुखस्थितेः ।
सर्वथानुपयोग्यत्वाद्भूताकुलमिदं जगत् ॥ ३२ ॥
sarvamākāśatāmeti nityamantarmukhasthiteḥ ,
sarvathānupayogyatvādbhūtākulamidaṃ jagat 32
32. sarvam ākāśatām eti nityam antarmukhasthiteḥ
sarvathā anupayogyatvāt bhūtākulam idam jagat
32. nityam antarmukhasthiteḥ sarvam ākāśatām eti
bhūtākulam idam jagat sarvathā anupayogyatvāt
32. Due to constant internal stillness, everything attains the nature of spaciousness or ether (ākāśatā). This world (jagat), filled with agitated beings, is entirely devoid of usefulness.
32. עבור מי ששרוי תמיד בהתבוננות פנימית, הכל הופך כמו לחלל הפתוח; עולם זה, הגדוש בברואים, מאבד את כל חשיבותו המעבידה והכובלת.
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अन्तःशीतलतायां तु लब्धायां शीतलं जगत् ।
विज्वराणामिव नृणां भवत्याजीवितस्थितेः ॥ ३३ ॥
antaḥśītalatāyāṃ tu labdhāyāṃ śītalaṃ jagat ,
vijvarāṇāmiva nṛṇāṃ bhavatyājīvitasthiteḥ 33
33. antaḥ śītalatāyām tu labdhāyām śītalam jagat
vijvarāṇām iva nṛṇām bhavati ājīvitasthiteḥ
33. tu antaḥ śītalatāyām labdhāyām jagat śītalam
bhavati iva vijvarāṇām nṛṇām ājīvitasthiteḥ
33. However, once inner coolness (serenity) is attained, the world becomes serene, just as it remains for people who are free from fever throughout their lives.
33. כאשר מושגת הצינה והרגיעה הפנימית, כל העולם הופך צונן ונעים, ממש כמו עבור אדם שהבריא מקדחת וחש בטוב לאורך כל חייו.
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अन्तस्तृष्णोपतप्तानां दावदाहमयं जगत् ।
भवत्यखिलजन्तूनां यदन्तस्तद्वहिः स्थितम् ॥ ३४ ॥
antastṛṣṇopataptānāṃ dāvadāhamayaṃ jagat ,
bhavatyakhilajantūnāṃ yadantastadvahiḥ sthitam 34
34. antaḥ tṛṣṇopataptānām dāvadāhamayam jagat bhavati
akhilajantūnām yat antaḥ tat bahiḥ sthitam
34. akhilajantūnām antaḥ tṛṣṇopataptānām jagat
dāvadāhamayam bhavati yat antaḥ tat bahiḥ sthitam
34. For those scorched by inner craving, the world becomes a raging forest fire. Indeed, for all beings, what is within is what is manifested outside.
34. עבור כל היצורים הבוערים מתוך תשוקה פנימית, העולם כולו נראה כשרפת יער משתוללת. מה שמצוי בפנים, הוא מה שמשתקף בחוץ.
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द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।
अन्तःकरणतत्त्वस्य भागा बहिरिव स्थिताः ॥ ३५ ॥
dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ ,
antaḥkaraṇatattvasya bhāgā bahiriva sthitāḥ 35
35. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
antaḥkaraṇatatvasya bhāgāḥ bahiḥ iva sthitāḥ
35. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
antaḥkaraṇatatvasya bhāgāḥ iva bahiḥ sthitāḥ
35. The sky, earth, air, space, mountains, rivers, and directions – these exist externally, as if they were parts of the essential nature (tatva) of the inner faculty (antaḥkaraṇa).
35. השמיים, הארץ, ה-וָאיּוּ (רוח), החלל, ההרים, הנהרות ורוחות השמיים — כולם אינם אלא חלקים ממהות ה-אַנְתַהְקַרַנָה (הכלי הפנימי) המופיעים כאילו הם נמצאים בחוץ.
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वटधाना वट इव यदन्तःस्थं सदात्मनः ।
तद्बहिर्भासते भास्वद्विकासे पुष्पगन्धवत् ॥ ३६ ॥
vaṭadhānā vaṭa iva yadantaḥsthaṃ sadātmanaḥ ,
tadbahirbhāsate bhāsvadvikāse puṣpagandhavat 36
36. vaṭadhānā vaṭa iva yat antaḥstham sadā ātmanaḥ
tat bahiḥ bhāsate bhāsvat vikāse puṣpagandhavat
36. yat vaṭadhānā vaṭa iva sadā ātmanaḥ antaḥstham,
tat bahiḥ bhāsvat vikāse puṣpagandhavat bhāsate
36. Just as a banyan tree (vaṭa) is contained within its seed (vaṭadhānā), so too, that which eternally resides within the essential self (ātman) manifests outwardly, shining brilliantly, much like the fragrance (gandha) released during the blooming (vikāsa) of a flower.
36. כשם שעץ המאכל נמצא בתוך הזרע, כך מה שמצוי בתוך העצמי הנצחי מציץ וקורן החוצה בעת התגלותו, כמו ניחוח הבוקע מפרח מלבלב.
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न बहिष्ठं न चान्तःस्थं क्वचित्किंचन विद्यते ।
यद्यथा कचितं चित्त्वात्तत्तथा तत्त्वमुत्थितम् ॥ ३७ ॥
na bahiṣṭhaṃ na cāntaḥsthaṃ kvacitkiṃcana vidyate ,
yadyathā kacitaṃ cittvāttattathā tattvamutthitam 37
37. na bahiṣṭham na ca antaḥstham kvacit kiñcana vidyate
yat yathā kacitam cittvāt tat tathā tatvam utthitam
37. kvacit kiñcana na bahiṣṭham na ca antaḥstham vidyate.
yat yathā cittvāt kacitam,
tat tathā tatvam utthitam
37. Nothing at all exists anywhere, neither externally nor internally. Whatever is envisioned or imagined by consciousness (cit), that very reality (tatva) manifests in exactly that way.
37. דבר אינו קיים באמת בחוץ או בפנים. כל מה שמנצנץ ומופיע באופן כזה או אחר, נבע מתוך התודעה הטהורה והתגלה ככזה.
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आत्मतत्त्वान्तरं भाति बहिष्ट्वेन जगत्तया ।
कर्पूरमिव गन्धेन संकोचे प्रविकासि च ॥ ३८ ॥
ātmatattvāntaraṃ bhāti bahiṣṭvena jagattayā ,
karpūramiva gandhena saṃkoce pravikāsi ca 38
38. ātmatatvāntaram bhāti bahiṣṭvena jagattayā
karpūram iva gandhena saṃkoce pravikāsi ca
38. ātmatatvāntaram bahiṣṭvena jagattayā bhāti,
karpūram gandhena iva,
ca saṃkoce pravikāsi (bhāti)
38. The inner reality (tatva) of the self (ātman) appears as the world (jagat) through its externality, just as camphor (karpūra) manifests through its fragrance (gandha). It expands even in its contraction.
38. מהות העצמי הפנימי זורחת החוצה בצורת העולם, ממש כמו כופר המפיץ את ניחוחו בהתפשטותו, בעוד שבצמצומו הוא נסתר.
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आत्मैव स्फुरति स्फारं जगत्त्वेनाप्यहंतया ।
बाह्यत्वेनान्तरत्वेन स च नासन्न सन्विभुः ॥ ३९ ॥
ātmaiva sphurati sphāraṃ jagattvenāpyahaṃtayā ,
bāhyatvenāntaratvena sa ca nāsanna sanvibhuḥ 39
39. ātman eva sphurati sphāram jagattvena api ahaṃtayā
bāhyatvena antaratvena saḥ ca na asan na san vibhuḥ
39. ātman eva sphāram jagattvena api ahaṃtayā bāhyatvena
antaratvena ca sphurati saḥ vibhuḥ na asan na san ca
39. The Self (ātman) alone manifests extensively, appearing as the world and as the ego (ahaṃtā). It also manifests as both external and internal. And that all-pervading (vibhu) [Self] is neither non-existent nor existent.
39. העצמי בלבד מפציע בעוצמה בצורת העולם, בצורת תחושת ה'אני', כחיצוני וכפנימי; והוא, הישות הכל-יכולה והכל-נוכחת, אינו לא-קיים אך גם אינו קיים במובן החומרי.
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बहिष्ठेनान्तरं बाह्यमन्तःस्थेनान्तरस्थितम् ।
यथाविदितमात्मायं स्वचित्तमनुपश्यति ॥ ४० ॥
bahiṣṭhenāntaraṃ bāhyamantaḥsthenāntarasthitam ,
yathāviditamātmāyaṃ svacittamanupaśyati 40
40. bahiṣṭhena antaram bāhyam antaḥsthena antarasthitam
yathāviditam ātmā ayam svacittam anupaśyati
40. ayam ātmā svacittam yathāviditam bahiṣṭhena antaram,
antaḥsthena bāhyam,
antarasthitam ca anupaśyati
40. This Self (ātman) perceives its own mind (svacittam) as it is revealed, seeing the internal by means of the outermost aspect, and the external by means of the innermost aspect, as well as that which is situated within.
40. באמצעות המופיע כחיצוני, הפנימי נתפס כחיצוני; ובאמצעות המצוי בפנים, הוא שוכן בפנים. כך מתבונן העצמי בפעילות החשיבה שלו כפי שהיא מוכרת לו.
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सबाह्याभ्यन्तरं शान्तमात्मनो भेदितं जगत् ।
अहन्त्वादिस्थिते भेदे भूरिभङ्गभयं तु तत् ॥ ४१ ॥
sabāhyābhyantaraṃ śāntamātmano bheditaṃ jagat ,
ahantvādisthite bhede bhūribhaṅgabhayaṃ tu tat 41
41. sabāhyābhyantaram śāntam ātmanaḥ bheditam jagat
ahaṃtvādisthite bhede bhūribhaṅgabhayam tu tat
41. sabāhyābhyantaram jagat śāntam ātmanaḥ bheditam tu
ahaṃtvādisthite bhede tat bhūribhaṅgabhayam (bhavati)
41. The world, encompassing both external and internal aspects, is truly peaceful (śāntam). Yet, when it is perceived as differentiated from the Self (ātman), or when a distinction (bheda) rooted in ego (ahaṃtva) and similar ideas arises, then indeed there is a great fear of destruction (bhūribhaṅgabhayam).
41. כאשר העולם כולו, הפנימי והחיצוני, נתפס כנפרד מן העצמי השלו, שורר שקט; אך כאשר קיימת נפרדות המבוססת על 'אני' וזולתו, עולה פחד רב מהרס ומחורבן.
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द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।
कल्पादिरेव ज्वलितं सर्वमाधिहतात्मनः ॥ ४२ ॥
dyauḥ kṣamā vāyurākāśaṃ parvatāḥ sarito diśaḥ ,
kalpādireva jvalitaṃ sarvamādhihatātmanaḥ 42
42. dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ saritaḥ diśaḥ
kalpādiḥ eva jvalitam sarvam ādhihatātmanaḥ
42. ādhihatātmanaḥ dyauḥ kṣamā vāyuḥ ākāśam parvatāḥ
saritaḥ diśaḥ sarvam eva kalpādiḥ jvalitam (bhāti)
42. For a person whose Self (ātman) is afflicted by mental anguish (ādhi), the sky, earth, air, space, mountains, rivers, and directions - all of it - appear to be burning (jvalitam) and is, indeed, like the very beginning of a cosmic cycle (kalpa).
42. עבור אדם שרוחו נפגעה ממצוקה וסבל פנימי, השמיים, הארץ, ה-וָאיּוּ (רוח), החלל, ההרים, הנהרות וכל העולמות נראים כולם בוערים כמו בחורבן היקום.
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यस्त्वात्मरतिरेवान्तः कुर्वन्कर्मेन्द्रियैः क्रियाः ।
न वशो हर्षशोकाभ्यां स समाहित उच्यते ॥ ४३ ॥
yastvātmaratirevāntaḥ kurvankarmendriyaiḥ kriyāḥ ,
na vaśo harṣaśokābhyāṃ sa samāhita ucyate 43
43. yaḥ tu ātmaratiḥ eva antaḥ kurvan karmendriyaiḥ
kriyāḥ na vaśaḥ harṣaśokābhyām sa samāhitaḥ ucyate
43. yaḥ tu antaḥ ātmaratiḥ eva karmendriyaiḥ kriyāḥ
kurvan harṣaśokābhyām na vaśaḥ sa samāhitaḥ ucyate
43. But he who, delighting solely in the inner self (ātman) while performing actions with the organs of action, is not swayed by joy and sorrow, is truly called 'composed'.
43. אך מי שמוצא את אושרו וחדוונו בעצמי הפנימי, ובעודו מבצע פעולות בעזרת איברי הפעולה אינו נשלט על ידי שמחה או צער, נקרא מיושב בדעתו.
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यः सर्वगतमात्मानं पश्यन्समुपशान्तधीः ।
न शोचति ध्यायति वा स समाहित उच्यते ॥ ४४ ॥
yaḥ sarvagatamātmānaṃ paśyansamupaśāntadhīḥ ,
na śocati dhyāyati vā sa samāhita ucyate 44
44. yaḥ sarvagatam ātmānam paśyan samupaśāntadhīḥ
na śocati dhyāyati vā sa samāhitaḥ ucyate
44. yaḥ sarvagatam ātmānam paśyan samupaśāntadhīḥ
na śocati vā na dhyāyati sa samāhitaḥ ucyate
44. He who, seeing the self (ātman) pervading everywhere, possesses a perfectly tranquil intellect, and neither grieves nor worries, is truly called 'composed'.
44. מי שרואה את העצמי כנוכח בכל, שחשיבתו שלווה לחלוטין, ואינו מתאבל או משתוקק, נקרא מיושב בדעתו.
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स पूर्वापरपर्यन्तां यः पश्यञ्जागतीं गतिम् ।
दृष्टिष्वेतासु हसति स समाहित उच्यते ॥ ४५ ॥
sa pūrvāparaparyantāṃ yaḥ paśyañjāgatīṃ gatim ,
dṛṣṭiṣvetāsu hasati sa samāhita ucyate 45
45. saḥ pūrvāparaparyantām yaḥ paśyan jāgatīm
gatim dṛṣṭiṣu etāsu hasati sa samāhitaḥ ucyate
45. yaḥ pūrvāparaparyantām jāgatīm gatim paśyan etāsu dṛṣṭiṣu hasati,
saḥ samāhitaḥ ucyate
45. He who observes the entire extent of the worldly course (saṃsāra), from its beginning to its end, and simply laughs at these (transient, delusive) perspectives, is truly called 'composed'.
45. מי שמתבונן במהלכו של העולם מראשיתו ועד סופו, ומחייך למראה ההשקפות והתפיסות המוגבלות הללו, נקרא מיושב בדעתו.
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समे परेऽपि नाहंता न जगज्जन्मनो मयि ।
वीचिवृन्देष्विवातप्ता नाकाशे फलधातवः ॥ ४६ ॥
same pare'pi nāhaṃtā na jagajjanmano mayi ,
vīcivṛndeṣvivātaptā nākāśe phaladhātavaḥ 46
46. same pare api na ahaṃtā na jagajjanmanaḥ mayi
vīcivṛndeṣu iva ātaptā na ākāśe phaladhātavaḥ
46. mayi same pare api ahaṃtā na,
jagajjanmanaḥ na.
vīcivṛndeṣu iva ātaptā na,
ākāśe phaladhātavaḥ na
46. Even in the supreme (brahman), which is uniform and without distinctions, there is no ego (ahaṅkāra) within me, nor is the origin of the world (saṃsāra) in me. This is just as there is no heat (from the sun) in clusters of waves, and no fruits or minerals in the sky.
46. במציאות העליונה והשווה, אין תחושת 'אני' ואין בי בריאת עולם; כשם שחום אינו מצוי בגלי הים, וכפי שפירות ומתכות אינם מצויים בחלל הפתוח.
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यस्यान्तरस्थिताहन्त्वं न विभागादि नो मनः ।
न चेतनाचेतनत्वे सोऽस्ति नास्तीतरो जनः ॥ ४७ ॥
yasyāntarasthitāhantvaṃ na vibhāgādi no manaḥ ,
na cetanācetanatve so'sti nāstītaro janaḥ 47
47. yasya antaḥsthitaahantvam na vibhāgādi no manaḥ
na cetanācetanatve saḥ asti na asti itaraḥ janaḥ
47. yasya antaḥsthitaahantvam na,
vibhāgādi na,
manaḥ na,
cetanācetanatve na,
saḥ itaraḥ janaḥ na asti na asti
47. For whom there is no internally dwelling sense of 'I' (ahaṅkāra), nor any distinctions, nor a mind, nor the states of being conscious or unconscious - that person, in the eyes of others, neither exists nor does not exist.
47. מי שאינו נושא בתוכו אגו, חלוקות או חשיבה סוערת, ושנמצא מעבר לדעת ולחוסר-דעת — הוא הקיים באמת, בעוד ששאר בני האדם אינם קיימים באמת.
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व्योमस्वच्छो बहिष्ठेहां सम्यगाचरतीह यः ।
हर्षामर्षविकारेषु काष्ठलोष्टसमः शमः ॥ ४८ ॥
vyomasvaccho bahiṣṭhehāṃ samyagācaratīha yaḥ ,
harṣāmarṣavikāreṣu kāṣṭhaloṣṭasamaḥ śamaḥ 48
48. yaḥ vyoma-svacchaḥ iha bahis-īhām samyak ācarati
harṣa-amarṣa-vikāreṣu śamaḥ kāṣṭha-loṣṭha-samaḥ
48. yaḥ vyoma-svacchaḥ iha bahis-īhām samyak ācarati,
harṣa-amarṣa-vikāreṣu śamaḥ kāṣṭha-loṣṭha-samaḥ
48. The person who, transparent as the sky, duly performs external actions in this world, and whose tranquility (śama) amidst the transformations of joy and anger is like a log or a clod of earth.
48. מי שטהור וצלול כחלל בפנים, אך מבצע כראוי את הפעולות החיצוניות בעולם, ונותר שלו ובלתי נשפך כמו עץ או רגב אדמה לנוכח תנודות של שמחה וכעס — הוא המיושב בדעתו.
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आत्मवत्सर्वभूतानि परद्रव्याणि लोष्टवत् ।
स्वभावादेव न भयाद्यः पश्यति स पश्यति ॥ ४९ ॥
ātmavatsarvabhūtāni paradravyāṇi loṣṭavat ,
svabhāvādeva na bhayādyaḥ paśyati sa paśyati 49
49. yaḥ sva-bhāvāt eva na bhayāt sarva-bhūtāni ātma-vat
para-dravyāṇi loṣṭha-vat paśyati saḥ paśyati
49. yaḥ svabhāvāt eva na bhayāt sarva-bhūtāni ātma-vat paradravyāṇi loṣṭha-vat paśyati,
saḥ paśyati
49. The person who, by his very intrinsic nature (svabhāva) and not out of fear, perceives all beings as himself (ātman) and the possessions of others as mere clods of earth - that person truly sees.
49. מי שרואה מתוך טבעו המובנה, ולא מתוך פחד, את כל הברואים כעצמו ואת רכוש הזולת כרגב אדמה — הוא זה שרואה באמת.
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अर्थोऽतनुस्तनुर्वापि नासद्रूपेण चेत्यते ।
सद्रूपो नानुभूतोऽज्ञे न ज्ञेनैव न तत्तया ॥ ५० ॥
artho'tanustanurvāpi nāsadrūpeṇa cetyate ,
sadrūpo nānubhūto'jñe na jñenaiva na tattayā 50
50. arthaḥ atanuḥ tanuḥ vā api na asat-rūpeṇa cetyate
sat-rūpaḥ na anubhūtaḥ ajñe na jñena eva na tat-tayā
50. arthaḥ atanuḥ vā api tanuḥ asat-rūpeṇa na cetyate.
sat-rūpaḥ ajñe na anubhūtaḥ,
na eva jñena,
na tat-tayā
50. An object (artha), whether subtle or gross, is not perceived as non-existent. However, as existent, it is not experienced in the ignorant, nor indeed by the wise, nor by its own essential nature.
50. חפץ, בין אם הוא גדול או קטן, אינו נתפס כחסר קיום. אצל הסכל, צורתו הממשית אינה נחווית, וכך גם אצל החכם, שאינו חווה אותו כמציאות העילאית כשלעצמה.
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ईदृशाशयसंपन्नो महासत्त्वपदं गतः ।
तिष्ठतूदेतु वा यातु मृतिमेतु न तत्स्थितिम् ॥ ५१ ॥
īdṛśāśayasaṃpanno mahāsattvapadaṃ gataḥ ,
tiṣṭhatūdetu vā yātu mṛtimetu na tatsthitim 51
51. īdṛśāśayasaṃpannaḥ mahāsattvapadam gataḥ
tiṣṭhatu ud-etu vā yātu mṛtim etu na tat-sthitim
51. īdṛśāśayasaṃpannaḥ mahāsattvapadam gataḥ vā tiṣṭhatu
vā ud-etu vā yātu vā mṛtim etu na tat-sthitim
51. One who is endowed with such a mental disposition and has attained the status of a great being (mahāsattva) may remain, rise, or depart; they may even face death, but they will not deviate from that (spiritual) state.
51. מי שניחן בהלך רוח כזה והגיע למדרגת המציאות העליונה, ימשיך לעמוד, יעלה, ילך או יפגוש את מותו – מצבו הרוחני אינו משתנה.
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वसतूत्तमभोगाढ्ये स्वगृहे वा जनाकुले ।
सर्वभोगोज्झिताभोगे सुमहत्यथवा वने ॥ ५२ ॥
vasatūttamabhogāḍhye svagṛhe vā janākule ,
sarvabhogojjhitābhoge sumahatyathavā vane 52
52. vasatu uttamabhogāḍhye svagṛhe vā janākule
sarvabhogojjhitābhoge su-mahati athavā vane
52. vasatu svagṛhe uttamabhogāḍhye vā janākule vā
vane su-mahati sarvabhogojjhitābhoge athavā
52. Let him dwell in his own home, rich with excellent enjoyments, or in a crowded place; or even in a very large forest devoid of all worldly pleasures.
52. שיגור בביתו העמוס באנשים ושופע התענוגות הבלעדיים, או ביער ענקי נטול כל תענוג.
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उद्दाममन्मथं पानतत्परो वापि नृत्यतु ।
सर्वसङ्गपरित्यागी सममायातु वा गिरौ ॥ ५३ ॥
uddāmamanmathaṃ pānatatparo vāpi nṛtyatu ,
sarvasaṅgaparityāgī samamāyātu vā girau 53
53. uddāmamanmatham pānatatparaḥ vā api nṛtyatu
sarvasaṅgaparityāgī samāyātu vā girau
53. pānatatparaḥ uddāmamanmatham vā api nṛtyatu
vā sarvasaṅgaparityāgī girau samāyātu
53. Let him, addicted to drink, dance with unrestrained passion; or, abandoning all attachments (saṅga), let him go to a mountain.
53. שיירקוד כשהוא נתון לתשוקה סוערת ומסור לשתייה, או שיוותר על כל התקשרות וייפנה לפסגת ההר.
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चन्दनागुरुकर्पूरैर्वपुर्वा परिलिम्पतु ।
ज्वालाजटिलविस्तारे निपतत्वथवाऽनले ॥ ५४ ॥
candanāgurukarpūrairvapurvā parilimpatu ,
jvālājaṭilavistāre nipatatvathavā'nale 54
54. candana-aguru-karpūraiḥ vapuḥ vā parilimpātu
jvālā-jaṭila-vistāre nipatatu athavā anale
54. vā vapuḥ candana-aguru-karpūraiḥ parilimpātu
athavā anale jvālā-jaṭila-vistāre nipatatu
54. Let him anoint his body with sandalwood, aloe-wood, and camphor; or let him fall into a fire vast and intricate with flames.
54. שימשח את גופו במיצי צַנְדַנַה (עץ סנדל), אָגוּרוּ וְכַרְפּוּרָה, או שייפול לתוך אש יוקדת ומלאת להבות.
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पापं करोतु सुमहद्बहुलं पुण्यमेव च ।
अद्य वा मृतिमायातु कल्पान्तनिचयेन वा ॥ ५५ ॥
pāpaṃ karotu sumahadbahulaṃ puṇyameva ca ,
adya vā mṛtimāyātu kalpāntanicayena vā 55
55. pāpam karotu sumahat bahulam puṇyam eva ca
adya vā mṛtim āyātu kalpāntanicayena vā
55. sumahat bahulam pāpam vā puṇyam eva ca (saḥ) karotu,
adya vā kalpāntanicayena vā mṛtim āyātu.
55. Whether he commits a very great and abundant sin or even accumulates much merit, let him meet his death today or after a multitude of eons.
55. שיעשה חטאים חמורים או מעשי זכות מרובים; שימות היום או בסופם של קַלְפָּות (עידנים קוסמיים) רבים.
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नासौ किंचिन्न तत्किंचित्कृतं तेन महात्मना ।
नासौ कलङ्कमाप्नोति हेम पङ्कगतं यथा ॥ ५६ ॥
nāsau kiṃcinna tatkiṃcitkṛtaṃ tena mahātmanā ,
nāsau kalaṅkamāpnoti hema paṅkagataṃ yathā 56
56. na asau kiñcit na tat kiñcit kṛtam tena mahātmanā
na asau kalaṅkam āpnoti hema paṅkagataṃ yathā
56. tena mahātmanā kiñcit na kṛtam,
na asau kiñcit (bādhyate).
asau kalaṅkam na āpnoti,
yathā paṅkagataṃ hema (kalaṅkam na āpnoti).
56. That great soul (mahātman) performs no actions at all, nor is anything done that affects him. He does not incur any blemish, just as gold remains unstained even when it has fallen into mud.
56. הוא אינו עושה דבר, ודבר אינו נעשה על ידי אותה נשמה דגולה; הוא אינו מוכתם בשום כתם, ממש כפי שזהב אינו מוכתם כשהוא מונח בתוך רפש.
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संवित्पुरुषशब्दार्थैः स कलङ्कैः कलंक्यते ।
अहंत्वंवासनारूपैः शुक्तिकारजतोपमैः ॥ ५७ ॥
saṃvitpuruṣaśabdārthaiḥ sa kalaṅkaiḥ kalaṃkyate ,
ahaṃtvaṃvāsanārūpaiḥ śuktikārajatopamaiḥ 57
57. saṃvitpuruṣaśabdārthaiḥ saḥ kalaṅkaiḥ kalaṅkyate
ahaṃtvaṃvāsanārūpaiḥ śuktikārajatopamaiḥ
57. saḥ saṃvitpuruṣaśabdārthaiḥ ahaṃtvaṃvāsanārūpaiḥ śuktikārajatopamaiḥ kalaṅkaiḥ kalaṅkyate.
57. He is stained by these blemishes, which are identified with the conceptual meanings of the words 'consciousness' (saṃvit) and 'puruṣa', and which manifest as forms of ego (ahaṅkāra) and latent impressions (vāsanā), all resembling the illusory silver seen in a mother-of-pearl shell.
57. האדם מוכתם בכתמי המושגים כמו תודעה וְפּוּרוּשָׁה (הישות הקוסמית), הלובשים צורה של רשמי אגו (וָאסָנָאות), בדומה לאשליה של כסף המופיע על גבי צדף.
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समस्तवस्तुप्रशमात्सम्यग्ज्ञानाद्यथास्थितेः ।
स्वभावस्योपशान्तोन्तःकलङ्कोऽसत्तया स्वतः ॥ ५८ ॥
samastavastupraśamātsamyagjñānādyathāsthiteḥ ,
svabhāvasyopaśāntontaḥkalaṅko'sattayā svataḥ 58
58. samastavastuprasamāt samyak jñānāt yathāsthiteḥ
svabhāvasya upaśāntaḥ antaḥ kalaṅkaḥ asattayā svataḥ
58. yathāsthiteḥ svabhāvasya antaḥ kalaṅkaḥ,
(saḥ) samastavastuprasamāt ca samyak jñānāt svataḥ asattayā upaśāntaḥ (bhavati).
58. The inner blemish (kalaṅka) of one's intrinsic nature (svabhāva) becomes completely pacified and ceases to exist on its own, because of the dissolution of all objects and through the perfect knowledge of reality as it truly is, which reveals the blemish's inherent non-existence.
58. הודות להרגעת כל האובייקטים ולידיעה נכונה של הטבע כפי שהוא, הכתם הפנימי נרגע ונעלם מעצמו מפאת היותו חסר קיום ממשי.
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अहंत्ववासनानर्थप्रसूतेः संविदात्मनः ।
पुरुषस्य विचित्राणि सुखदुःखानि जन्मनि ॥ ५९ ॥
ahaṃtvavāsanānarthaprasūteḥ saṃvidātmanaḥ ,
puruṣasya vicitrāṇi sukhaduḥkhāni janmani 59
59. ahaṃtva-vāsanā-anartha-prasūteḥ saṃvidātmanaḥ
puruṣasya vicitrāṇi sukhaduḥkhāni janmani
59. For the conscious self (ātman) - the supreme cosmic person (puruṣa) - various pleasures and pains arise in existence, stemming from the generation of the ego-sense (ahaṃtva) and latent impressions (vāsanā) that lead to misfortune.
59. עבור הַפּוּרוּשָׁה (האדם), שמהותו היא מודעות, ואשר נוצר מתוך הפורענות של רשמי האגו, צצים במהלך החיים ענוגים ומכאובים מגוונים.
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रज्ज्वां सर्पभ्रमे शान्तेऽहिर्नेति निर्वृतिर्यथा ।
अहंत्वभावसंशान्तौ तथान्तः समता मता ॥ ६० ॥
rajjvāṃ sarpabhrame śānte'hirneti nirvṛtiryathā ,
ahaṃtvabhāvasaṃśāntau tathāntaḥ samatā matā 60
60. rajjvām sarpa-bhrame śānte ahiḥ na iti nirvṛtiḥ
yathā ahaṃtva-bhāva-saṃśāntau tathā antaḥ samatā matā
60. Just as when the mistaken perception of a snake in a rope ceases, and one realizes 'it is not a snake', a state of tranquility (nirvṛti) arises; similarly, upon the complete cessation of the ego-sense (ahaṃtva), inner equanimity (samatā) is considered to be established.
60. כמו ההקלה המורגשת כאשר האשליה של נחש בחבל נעלמת ומבינים שאין שם נחש, כך מושגת שוויוניות פנימית כאשר תחושת האגו נרגעת לחלוטין.
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यत्करोति यदश्नाति यद्ददाति जुहोति वा ।
न तज्ज्ञस्य न तत्र ज्ञो मा करोतु करोतु वा ॥ ६१ ॥
yatkaroti yadaśnāti yaddadāti juhoti vā ,
na tajjñasya na tatra jño mā karotu karotu vā 61
61. yat karoti yat aśnāti yat dadāti juhoti vā na
tat jñasya na tatra jñaḥ mā karotu karotu vā
61. Whatever he does, eats, gives, or offers in Vedic ritual (yajña) - that does not pertain to the knower (jña), nor is the knower (jña) truly present in those actions. Let him perform actions or not, it makes no difference.
61. מה שהוא עושה, מה שהוא אוכל, מה שהוא נותן או מגיש בטקס, אינו שייך ליודע, והיודע אינו נמצא שם; בין אם יעשה זאת ובין אם לא.
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कर्मणास्ति न तस्यार्थो नार्थस्तस्यास्त्यकर्मणा ।
यथास्वभावावगमात्स आत्मन्येव संस्थितः ॥ ६२ ॥
karmaṇāsti na tasyārtho nārthastasyāstyakarmaṇā ,
yathāsvabhāvāvagamātsa ātmanyeva saṃsthitaḥ 62
62. karmaṇā asti na tasya arthaḥ na arthaḥ tasya asti akarmaṇā
yathā-svabhāva-avagamāt saḥ ātmani eva saṃsthitaḥ
62. For him, there is no inherent purpose (artha) to be gained through action (karma), nor is there any purpose (artha) in his non-action. Through the realization of his intrinsic nature (svabhāva), he remains firmly established in the Self (ātman).
62. אין לו שום עניין בפעולה, ואין לו שום עניין באי-פעולה; עקב הבנת טבעו האמיתי, הוא מבוסס בַּעֲצָמִי בלבד.
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इच्छास्ततः समुद्यन्ति न मञ्जर्य इवोपलात् ।
याश्चोद्यन्ति च ताः सर्वाः स एवाप्स्विव वीचयः ॥ ६३ ॥
icchāstataḥ samudyanti na mañjarya ivopalāt ,
yāścodyanti ca tāḥ sarvāḥ sa evāpsviva vīcayaḥ 63
63. icchāḥ tataḥ samudyanti na mañjaryaḥ iva upalāt |
yāḥ ca udyanti ca tāḥ sarvāḥ saḥ eva apsu iva vīcayaḥ
63. tataḥ icchāḥ samudyanti,
upalāt mañjaryaḥ iva na.
yāḥ ca tāḥ sarvāḥ udyanti,
saḥ eva apsu vīcayaḥ iva.
63. Desires arise from that (consciousness), not like blossoms from a stone. And all those desires that do arise are indeed that very (consciousness) itself, just like waves in water.
63. תשוקות אינן עולות ממנו, כשם שנבטים אינם צומחים מאבן. וכל אלו שעולות, כולן אינן אלא הוא עצמו, כמו אדוות במים.
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सकलमिदमसावसौ च सर्वं जगदखिलं न विभागितात्र काचित् ।
परमपुरुषपावनैकरूपी स सदिति तत्सदकिंचिदेव नासौ ॥ ६४ ॥
sakalamidamasāvasau ca sarvaṃ jagadakhilaṃ na vibhāgitātra kācit ,
paramapuruṣapāvanaikarūpī sa saditi tatsadakiṃcideva nāsau 64
64. sakalam idam asau asau ca sarvam
jagat akhilam na vibhāgitā atra kācit
| paramapuruṣapāvanaikarūpī saḥ
sat iti tat sat akiñcit eva na asau
64. idam sakalam asau ca,
asau sarvam akhilam jagat [asti].
atra kācit vibhāgitā na.
saḥ paramapuruṣapāvanaikarūpī.
iti tat sat akiñcit eva,
asau na.
64. This entire (world) is that (supreme consciousness), and that (supreme consciousness) is all; there is no division whatsoever here. That (supreme consciousness) is the single, pure form of the supreme cosmic person (puruṣa). Thus, that (ultimate) reality (sat) is indeed nothing (akiñcit) [in terms of finite attributes], and it is not this [dualistic world].
64. כל זה הוא הוא, והוא הוא כל העולם כולו; אין כאן שום נפרדות. הוא בעל הצורה הטהורה האחת של הַפָּרָמַפּוּרוּשָׁה (הישות הקוסמית העליונה); הוא היש האמיתי, ואיננו בלתי-קיים.
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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 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 (current chapter) 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