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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-70

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श्रीवसिष्ठ उवाच ।
असंसङ्गसुखाभ्याससंस्थितैर्विततात्मभिः ।
व्यवहारिभिरप्यन्तर्वीतशोकभयैः स्थितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
asaṃsaṅgasukhābhyāsasaṃsthitairvitatātmabhiḥ ,
vyavahāribhirapyantarvītaśokabhayaiḥ sthitam 1
1. śrīvasiṣṭha uvāca asaṃsaṅgasukhābhyāsasaṃsthitaiḥ
vitatātmabhiḥ vyavahāribhiḥ api antaḥ vītaśokabhayaiḥ sthitam
1. śrīvasiṣṭha uvāca asaṃsaṅgasukhābhyāsasaṃsthitaiḥ
vitatātmabhiḥ vyavahāribhiḥ api antaḥ vītaśokabhayaiḥ sthitam
1. Śrī Vasiṣṭha said: This state of inner tranquility is maintained by those whose Self (ātman) is all-pervading, who are established through the practice of happiness derived from non-attachment, and who, even while engaging in worldly activities, are internally free from sorrow and fear.
1. וַסִישְׁטְהָ אמר: אלה המבוססים בתרגול האושר שבאי-היקשרות, שתודעתם מורחבת, אף כשהם פועלים בעולם, הם שרויים בפנים כשהם חופשיים מצער ומפחד.
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प्रक्षुब्धाक्षुब्धदेहस्याविसंवादेन संविदः ।
अन्तःपूर्णस्य वदने श्रीरिन्दोरिव लक्ष्यते ॥ २ ॥
prakṣubdhākṣubdhadehasyāvisaṃvādena saṃvidaḥ ,
antaḥpūrṇasya vadane śrīrindoriva lakṣyate 2
2. prakṣubdhākṣubdhadehasya avisaṃvādena saṃvidaḥ
antaḥpūrṇasya vadane śrīḥ indoḥ iva lakṣyate
2. antaḥpūrṇasya prakṣubdhākṣubdhadehasya saṃvidaḥ
avisaṃvādena vadane indoḥ iva śrīḥ lakṣyate
2. In the face of one who is internally full and whose consciousness remains undisturbed regardless of whether their body is agitated or calm, a splendor (śrī) is observed, like that of the moon.
2. בין אם גופו סוער ובין אם אינו סוער, בזכות עקביותה של מודעותו הפנימית, על פניו של מי שמלא מבפנים נראית זיווה של הלבנה.
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चेत्यहीनं चिदालम्बं मनो यस्य गतज्वरम् ।
तेनाम्बु कतकेनेव जनता संप्रसीदति ॥ ३ ॥
cetyahīnaṃ cidālambaṃ mano yasya gatajvaram ,
tenāmbu katakeneva janatā saṃprasīdati 3
3. cetyahīnam cidālambam manaḥ yasya gatajvaram
tena ambu katakena iva janatā saṃprasīdati
3. yasya manaḥ cetyahīnam cidālambam gatajvaram
tena janatā katakena ambu iva saṃprasīdati
3. By the one whose mind is devoid of mental objects, whose support is pure consciousness, and who is free from agitation, the populace finds tranquility, just as water is clarified by the Kataka nut.
3. מי שחשיבתו נקייה ממושאי חשיבה, נסמכת על התודעה ומשוחררת מסערה – דרכו הציבור נרגע ומזכך, כשם שמים מזדככים בעזרת אגוז הקָטָקַה.
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नित्यमात्मदृशा लीनो ज्ञः स्वस्थश्चञ्चलोऽपि सन् ।
क्षुब्धो दृश्यत एवासौ प्रतिबिम्बार्कवन्मुधा ॥ ४ ॥
nityamātmadṛśā līno jñaḥ svasthaścañcalo'pi san ,
kṣubdho dṛśyata evāsau pratibimbārkavanmudhā 4
4. nityam ātmadṛśā līnaḥ jñaḥ svasthaḥ cañcalaḥ api
san kṣubdhaḥ dṛśyate eva asau pratibimbārkavat mudhā
4. jñaḥ nityam ātmadṛśā līnaḥ svasthaḥ cañcalaḥ api
san asau kṣubdhaḥ pratibimbārkavat mudhā eva dṛśyate
4. An enlightened person (jña), though always absorbed in the vision of the self (ātman) and abiding in their own tranquil nature, may appear restless. However, this seeming agitation is merely an illusion, like the sun's reflection appearing disturbed without the sun itself being truly agitated.
4. החכם, השקוע תמיד בראיית הַעַצְמִי, מבוסס בעצמו; אף אם הוא נראה נע ונסער, אינו כזה אלא למראית עין בלבד, כמו השתקפות השמש במים.
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आत्मारामा महात्मानः प्रबुद्धाः परमोदयाः ।
बहिः पिच्छाग्रतरला अन्तर्मेरुरिवाचलाः ॥ ५ ॥
ātmārāmā mahātmānaḥ prabuddhāḥ paramodayāḥ ,
bahiḥ picchāgrataralā antarmerurivācalāḥ 5
5. ātmārāmāḥ mahātmānaḥ prabuddhāḥ paramodayāḥ
bahiḥ picchāgrataralāḥ antaḥ meruḥ iva acalāḥ
5. mahātmānaḥ (ye) ātmārāmāḥ prabuddhāḥ
paramodayāḥ (te) bahiḥ
picchāgrataralāḥ (bhavanti kintu)
antaḥ meruḥ iva acalāḥ (bhavanti)
5. Great souls (mahātman), who delight in the self (ātman), are awakened and of supreme prosperity. Outwardly, they may appear unsteady like the tip of a peacock feather, but inwardly, they are as unmoving as Mount Meru.
5. הַמַהָאתְמָות (הנשמות הגדולות), המתענגים על הַעַצְמִי, התקועים והעילאיים, נראים מבחוץ תזזיתיים כמו קצה נוצת טווס, אך מבפנים הם יציבים ללא זעזוע כמו הר מֵרוּ.
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चित्तमात्मत्वमायातं सुखदुःखानुरञ्जनम् ।
नोपैति रङ्गसंयुक्तो मसृणः स्फटिको यथा ॥ ६ ॥
cittamātmatvamāyātaṃ sukhaduḥkhānurañjanam ,
nopaiti raṅgasaṃyukto masṛṇaḥ sphaṭiko yathā 6
6. cittam ātmatvam āyātam sukhaduḥkhānurañjanam na
upaiti raṅgasaṃyuktaḥ masṛṇaḥ sphaṭikaḥ yathā
6. ātmatvam āyātam cittam sukhaduḥkhānurañjanam na upaiti;
yathā raṅgasaṃyuktaḥ masṛṇaḥ sphaṭikaḥ (raṅgam na upaiti)
6. The mind (citta) that has attained its true self-nature (ātmatvam) does not become stained or colored by pleasure and pain. This is just as a clear, smooth crystal does not actually take on the color of that with which it is in contact.
6. כשפעילות החשיבה מגיעה למצב הַעַצְמִי, היא אינה נצבעת בהנאה או בסבל, כשם שבדולח חלק אינו מועם מצבע המונח לצידו.
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संसारदृष्टिरुदितं ज्ञातलोकपरावरम् ।
न रञ्जयति सच्चित्तं जललेखा यथाम्बुजम् ॥ ७ ॥
saṃsāradṛṣṭiruditaṃ jñātalokaparāvaram ,
na rañjayati saccittaṃ jalalekhā yathāmbujam 7
7. saṃsāradṛṣṭiḥ uditam jñātalokaparāvaram na
rañjayati saccittam jalalekhā yathā ambujam
7. uditam jñātalokaparāvaram saṃsāradṛṣṭiḥ saccittam na rañjayati,
yathā jalalekhā ambujam (na rañjayati)
7. The worldly perspective (saṃsāradṛṣṭi), which arises and encompasses knowledge of the higher and lower realms (loka), does not stain the pure consciousness (citta), just as a line of water does not stain a lotus flower (ambuja).
7. ראיית סַמְסָארָה (סבך הקיום התופעתי) אינה צובעת את חשיבתו הזכה של מי שמכיר את עליוני המציאות ותחתוניה, כשם שטיפת מים אינה מרטיבה את פרח הלוטוס.
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आत्मध्यानमयोऽध्याने प्रबोधं परमात्मनः ।
कलनामलनिर्मुक्तः स्वसक्त इति कथ्यते ॥ ८ ॥
ātmadhyānamayo'dhyāne prabodhaṃ paramātmanaḥ ,
kalanāmalanirmuktaḥ svasakta iti kathyate 8
8. ātmadhyānamayaḥ adhyāne prabodham paramātmanaḥ
kalanāmalanirmuktaḥ svasaktaḥ iti kathyate
8. adhyāne ātmadhyānamayaḥ paramātmanaḥ prabodham
kalanāmalanirmuktaḥ svasaktaḥ iti kathyate
8. A person who is absorbed in contemplation of the self (ātman) and attains an awakening to the supreme self (paramātman), being completely freed from the impurity of mental constructs, is described as being 'rooted in the self'.
8. מי שכולו מדיטציה על הַעַצְמִי, וגם ללא מדיטציה שרוי ביקיצת הַפַּרַמָאתְמַן (העצמי העליון), חופשי מכל זיהום של המשגה – נאמר עליו שהוא דבוק בעצמו.
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आत्मारामतया जीवो यात्यसंसङ्गतामिह ।
आत्मज्ञानेन संसङ्गस्तनुतामेति नान्यथा ॥ ९ ॥
ātmārāmatayā jīvo yātyasaṃsaṅgatāmiha ,
ātmajñānena saṃsaṅgastanutāmeti nānyathā 9
9. ātmārāmatayā jīvaḥ yāti asaṃsaṅgatām iha
ātmajñānena saṃsaṅgaḥ tanutām eti na anyathā
9. iha ātmārāmatayā jīvaḥ asaṃsaṅgatām yāti
ātmajñānena saṃsaṅgaḥ tanutām eti na anyathā
9. By being content in the self (ātman), the individual soul (jīva) achieves detachment in this world. Through the knowledge of the self (ātman), worldly attachment diminishes, and not by any other means.
9. מתוך התענגות על הַעַצְמִי מגיע הַגִ'יוָוה לאי-היקשרות בעולם הזה; דרך ידיעת הַעַצְמִי דועכת ההיקשרות, ולא בשום דרך אחרת.
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जाग्रत्येव सुषुप्तस्थो जीवो भवति राघव ।
अस्यां दृशि गतोऽद्वन्द्वो नित्यानस्तमयोदयः ॥ १० ॥
jāgratyeva suṣuptastho jīvo bhavati rāghava ,
asyāṃ dṛśi gato'dvandvo nityānastamayodayaḥ 10
10. jāgrati eva suṣuptasthaḥ jīvaḥ bhavati rāghava
asyām dṛśi gataḥ advandvaḥ nityānastamayodayaḥ
10. rāghava,
jīvaḥ jāgrati eva suṣuptasthaḥ bhavati asyām dṛśi gataḥ [san] advandvaḥ nityānastamayodayaḥ [bhavati]
10. O Rāghava, the individual soul (jīva) exists as if in deep sleep even while awake. Having reached this state of insight, one becomes free from all dualities and is eternally without decline or emergence.
10. רָאגְהַווָה, הַגִ'יוָוה שרוע במצב של שינה עמוקה אף בעודו ער; כשהוא מגיע לראייה זו, הוא משוחרר מדואליות, וזריחתו אינה שוקעת לעולם.
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अत्र प्रौढिमुपायातः सूर्यतामेति पावनीम् ।
परिणामवशादिन्दुरमावास्यार्कतामिव ॥ ११ ॥
atra prauḍhimupāyātaḥ sūryatāmeti pāvanīm ,
pariṇāmavaśādinduramāvāsyārkatāmiva 11
11. atra prauḍhim upāyātaḥ sūryatām eti pāvanīm
pariṇāmavaśāt induḥ amāvāsyārkatām iva
11. atra प्रौढिम् उपायातः पावनीम् सूर्यताम्
एति परिणामवशात् इन्दुः अमावास्यार्कताम् इव
11. Here, having attained excellence, one reaches a purifying state like the sun. This is similar to how the moon, by virtue of transformation, attains the state of the sun on the new moon day.
11. כשהוא מגיע לבשלות במצב זה, הוא זוכה בטבעו המטהר של השמש, כשם שהירח, בתהליך שינויו ביום מולד הלבנה, נעשה כאחד עם השמש.
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चित्ते चित्तदशाहीने या स्थितिः क्षीणचेतसाम् ।
सोच्यते शान्तकलना जाग्रत्येव सुषुप्तता ॥ १२ ॥
citte cittadaśāhīne yā sthitiḥ kṣīṇacetasām ,
socyate śāntakalanā jāgratyeva suṣuptatā 12
12. citte cittadaśāhīne yā sthitiḥ kṣīṇacetasām
sā ucyate śāntakalanā jāgrati eva suṣuptatā
12. yā sthitiḥ cittadaśāhīne citte kṣīṇacetasām
sā jāgrati eva śāntakalanā suṣuptatā ucyate
12. That state in the mind (citta), which is devoid of the mind's various conditions and which is experienced by those whose consciousness (cetas) has dwindled, is called quietude (śāntakalana). It is like a deep sleep (suṣuptatā) even while one is awake.
12. כאשר החשיבה ריקה ממצבי החשיבה, אותה שמיטה של אלה שחשיבתם דעכה, שבה נרגעו כל הדמיונות, נקראת מצב של שינה עמוקה בתוך הערות.
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तां सुषुप्तदशामेत्य जीवन्व्यवहरन्नरः ।
सुखदुःखवरत्राभिर्न कदाचन कृष्यते ॥ १३ ॥
tāṃ suṣuptadaśāmetya jīvanvyavaharannaraḥ ,
sukhaduḥkhavaratrābhirna kadācana kṛṣyate 13
13. tām suṣuptadaśām etya jīvan vyavaharan naraḥ
sukhaduḥkhavaratrābhiḥ na kadācana kṛṣyate
13. naraḥ tām suṣuptadaśām etya jīvan vyavaharan
sukhaduḥkhavaratrābhiḥ na kadācana kṛṣyate
13. Having attained that state of deep sleep (suṣuptadaśā), a person (nara) who continues to live and act in the world is never drawn or pulled by the strong bonds of pleasure and pain.
13. כשהאדם מגיע למצב זה של שינה עמוקה, אף בעודו חי ופועל בעולם, הוא אינו נמשך לעולם בכבלי העונג והסבל.
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जाग्रत्येव सुषुप्तस्थो यः करोति जगत्क्रियाम् ।
तं यन्त्रपुत्रकमिव नायाति सुखदुःखदृक् ॥ १४ ॥
jāgratyeva suṣuptastho yaḥ karoti jagatkriyām ,
taṃ yantraputrakamiva nāyāti sukhaduḥkhadṛk 14
14. jāgrati eva suṣuptasthaḥ yaḥ karoti jagatkkriyām
tam yantraputrakam iva na āyāti sukhaduḥkhadṛk
14. yaḥ jāgrati eva suṣuptasthaḥ jagatkkriyām karoti
tam yantraputrakam iva sukhaduḥkhadṛk na āyāti
14. For the one (yaḥ) who, remaining in a state of deep sleep (suṣuptastha) even while awake (jāgrati eva), performs the actions of the world, the perception of pleasure and pain (sukhaduḥkhadṛk) does not approach him, just as it does not affect a mere puppet.
14. מי שבעודו ער שרוע בשינה עמוקה ומבצע את פעולות העולם, פועל כמו בובת מנגנון, וראיית העונג והסבל אינה פוגשת אותו.
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चित्तस्य बाधिका शक्तिर्भावाभावोपतापदा ।
आत्मतामागते चित्ते तस्य किं बाधते कथम् ॥ १५ ॥
cittasya bādhikā śaktirbhāvābhāvopatāpadā ,
ātmatāmāgate citte tasya kiṃ bādhate katham 15
15. cittasya bādhikā śaktiḥ bhāvābhāvopatapādā
ātmatām āgate citte tasya kim bādhate katham
15. cittasya bādhikā bhāvābhāvopatapādā śaktiḥ
citte ātmatām āgate tasya kim katham bādhate
15. The power (śakti) that obstructs the mind (citta) and causes distress from states of existence and non-existence - when the mind (citta) has attained the nature of the Self (ātman), then what can obstruct it, and how?
15. כוח המכשול של החשיבה מביא מצוקה מתוך מושגי הוויה והיעדר; אך כשהחשיבה הפכה למהות הַעַצְמִי, מה יכול להפריע לה, וכיצד?
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सुषुप्तबुद्धिः कर्माणि पूर्वमेवावहेलया ।
कुर्वन्न बध्यते जीवो जीवन्मुक्ततया स्थितः ॥ १६ ॥
suṣuptabuddhiḥ karmāṇi pūrvamevāvahelayā ,
kurvanna badhyate jīvo jīvanmuktatayā sthitaḥ 16
16. suṣuptabuddhiḥ karmāṇi pūrvam eva avahelayā
kurvan na badhyate jīvaḥ jīvanmuktatyā sthitaḥ
16. jīvaḥ jīvanmuktatyā sthitaḥ suṣuptabuddhiḥ
pūrvam eva avahelayā karmāṇi kurvan na badhyate
16. An individual being (jīva), who remains established in the state of being liberated while living (jīvanmukta), is not bound even while performing actions (karma). This is because their intellect (buddhi) is as if in deep sleep, acting with complete detachment and indifference.
16. כשתבונתו שרויה בשינה עמוקה, כשהוא מבצע כבעבר פעולות בקלות וללא מאמץ, הַגִ'יוָוה אינו נכבל, אלא שרוי במצב של גִ'יוַנְמוּקְתִי (משוחרר בעודו בחיים).
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सौषुप्तीं वृत्तिमाश्रित्य कुरु मा कुरु वानघ ।
कर्म प्रकृतिजं पाकवशादुपगतं स्थितम् ॥ १७ ॥
sauṣuptīṃ vṛttimāśritya kuru mā kuru vānagha ,
karma prakṛtijaṃ pākavaśādupagataṃ sthitam 17
17. sauṣuptīm vṛttim āśritya kuru mā kuru vā anagha
karma prakṛtijam pākavaśāt upagatam sthitam
17. anagha sauṣuptīm vṛttim āśritya kuru vā mā kuru
prakṛtijam karma pākavaśāt upagatam sthitam
17. O sinless one (anagha), whether you act or do not act, take refuge in the state of deep sleep (sauṣuptī vṛtti). Action (karma), being born of nature (prakṛti), simply exists, having arisen by the necessity of its ripened consequences.
17. תפוס במצב של שינה עמוקה, הוי נקי מחטא, עשה פעולה או אל תעשה; הפעולה הנובעת מן הַפְּרָקְרִתִי (הטבע) מגיעה ומתקיימת מעצמה עקב הבשלת הפירות.
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नादानं न परित्यागः कर्मणोऽज्ञाय रोचते ।
तिष्ठन्त्यवगतात्मानो यथाप्राप्तानुवर्तिनः ॥ १८ ॥
nādānaṃ na parityāgaḥ karmaṇo'jñāya rocate ,
tiṣṭhantyavagatātmāno yathāprāptānuvartinaḥ 18
18. na ādānam na parityāgaḥ karmaṇaḥ ajñāya rocate
tiṣṭhanti avagatātmānaḥ yathāprāptānuvartinaḥ
18. ajñāya karmaṇaḥ ādānam na rocate na parityāgaḥ
avagatātmānaḥ yathāprāptānuvartinaḥ tiṣṭhanti
18. For the ignorant, neither undertaking (karma) nor abandoning action is appealing. However, those who have realized their true self (ātman) simply abide, conforming to whatever naturally comes their way.
18. אי-לקיחת פעולה או זניחתה אינן מסבות נחת לסכל; אך אלה שהכירו את הַעַצְמִי שוהים במקומם כשהם זורמים עם מה שנקרה בדרכם.
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कुर्वन्नपि न कर्तासि सुषुप्त्यैकस्थया धिया ।
अकर्तापि च कर्तासि यथेच्छसि तथा कुरु ॥ १९ ॥
kurvannapi na kartāsi suṣuptyaikasthayā dhiyā ,
akartāpi ca kartāsi yathecchasi tathā kuru 19
19. kurvan api na kartā asi suṣuptyekasthayā dhiyā
akartā api ca kartā asi yathā icchasi tathā kuru
19. suṣuptyekasthayā dhiyā kurvan api na kartā asi
ca akartā api kartā asi yathā icchasi tathā kuru
19. Even while acting, you are not the actual doer (kartā) if your intellect (dhī) is steadfastly fixed in the singular state of deep sleep. Conversely, even when you are not acting, you are indeed the doer. Therefore, act as you desire.
19. אף כשהנך פועל, אינך הפועל אם תבונתך מיוצבת בשינה עמוקה; ומאידך, אף כשאינך פועל, הינך הפועל. על כן, עשה כרצונך.
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यथा न किंचित्कलयन्मञ्चके स्पन्दते शिशुः ।
तथा फलान्यकलयन्कुरु कर्माणि राघव ॥ २० ॥
yathā na kiṃcitkalayanmañcake spandate śiśuḥ ,
tathā phalānyakalayankuru karmāṇi rāghava 20
20. yathā na kiñcit kalayan mañcake spandate śiśuḥ
| tathā phalāni akalayan kuru karmāṇi rāghava ||
20. rāghava yathā śiśuḥ mañcake kiñcit na kalayan
spandate tathā phalāni akalayan karmāṇi kuru
20. Just as a child moves on a bed without anticipating anything, so too, O Raghava, perform actions (karma) without anticipating their results.
20. כשם שתינוק מתנועע בעריסתו מבלי לחשוב על דבר, כך, רָאגְהַווָה, עשה את פעולותיך מבלי לחשב את פירותיהן.
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अचेत्यचित्पदस्वस्थो जाग्रत्यपि सुषुप्तधीः ।
यद्यत्करोति लब्धात्मा तस्मिंस्तस्य न कर्तृता ॥ २१ ॥
acetyacitpadasvastho jāgratyapi suṣuptadhīḥ ,
yadyatkaroti labdhātmā tasmiṃstasya na kartṛtā 21
21. acetyacitpadasvasthaḥ jāgrati api suṣuptadhīḥ |
yadyat karoti labdhātmā tasmin tasya na kartṛtā ||
21. acetyacitpadasvasthaḥ jāgrati api suṣuptadhīḥ
labdhātmā yadyat karoti tasmin tasya kartṛtā na
21. One who is firmly established in the incomprehensible state of consciousness, and whose intellect is like that in deep sleep even while awake, if he has attained the self (ātman), then there is no doership for him in whatever he does.
21. כשהוא מבוסס במעמד התודעה הנקייה ממושאי מחשבה, כשתבונתו בשינה עמוקה אף בעודו ער, כל מה שאותו אדם שזכה בּעַצְמִי עושה – אין בו תחושת עשייה לגביו.
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दशामासाद्य सौषुप्तीं स्वचित्ते च विवासनः ।
अन्तः शीतलतामेति ज्ञो रसेन यथा शशी ॥ २२ ॥
daśāmāsādya sauṣuptīṃ svacitte ca vivāsanaḥ ,
antaḥ śītalatāmeti jño rasena yathā śaśī 22
22. daśām āsādya sauṣuptīm svacitte ca vivāsanaḥ
| antaḥ śītalatām eti jño rasena yathā śaśī ||
22. jñaḥ sauṣuptīm daśām āsādya ca svacitte
vivāsanaḥ antaḥ śītalatām eti yathā śaśī rasena
22. Having attained a state of deep tranquility and having expelled (false notions from) his own mind, the knower experiences inner coolness, just as the moon with its essence (nectar) does.
22. לאחר שהגיע למצב השינה העמוקה כשהוא נטול רשמים ותשוקות בחשיבתו, החכם זוכה בצנעה וצינון פנימי, כשם שהירח צונן בטבעו.
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सुषुप्तस्थो महातेजाः पूर्णः पूर्णेन्दुबिम्बवत् ।
समः सर्वास्ववस्थासु भवत्यद्रिर्यथर्तुषु ॥ २३ ॥
suṣuptastho mahātejāḥ pūrṇaḥ pūrṇendubimbavat ,
samaḥ sarvāsvavasthāsu bhavatyadriryathartuṣu 23
23. suṣuptasthaḥ mahātejāḥ pūrṇaḥ pūrṇendubimbavat |
samaḥ sarvāsu avasthāsu bhavati adriḥ yathā ṛtuṣu ||
23. suṣuptasthaḥ mahātejāḥ pūrṇaḥ pūrṇendubimbavat
samaḥ bhavati yathā adriḥ sarvāsu avasthāsu ṛtuṣu
23. One who is established in a state of deep serenity, possessing great spiritual effulgence, full and complete like the orb of the full moon, remains steady in all states, just as a mountain endures through all seasons.
23. כשהוא שרוי בשינה עמוקה, מלא זוהר כביר ושלם כמו דיסקית הירח המלא, הוא נשאר שווה בכל המצבים, כמו הר לאורך עונות השנה.
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सुषुप्तसंस्थो धीरात्मा बहिरायाति लोलताम् ।
क्रियासु नो भवत्कम्पः प्रस्पन्दित इवाचलः ॥ २४ ॥
suṣuptasaṃstho dhīrātmā bahirāyāti lolatām ,
kriyāsu no bhavatkampaḥ praspandita ivācalaḥ 24
24. suṣuptasaṃsthaḥ dhīrātmā bahiḥ āyāti lolatām
kriyāsu na bhavat kampaḥ praspanditaḥ iva acalaḥ
24. dhīrātmā suṣuptasaṃsthaḥ bahiḥ lolatām na āyāti.
kriyāsu kampaḥ na bhavat,
acalaḥ iva praspanditaḥ.
24. Even when established in the state of deep sleep, the steadfast self (ātman) does not emerge into agitation. In its actions, there is no trembling; it remains like an unmoving mountain, undisturbed.
24. בעודו שרוי בשינה עמוקה, בעל התבונה השקטה עשוי להיראות מבחוץ פעיל במעשים, אך אינו חווה שום זעזוע פנימי, כמו הר איתן שנראה כאילו הוא רועד.
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सुषुप्तावस्थितो भूत्वा देहं विगतकल्मषः ।
पातयाश्वथ वा दीर्घं कालं धारय शैलवत् ॥ २५ ॥
suṣuptāvasthito bhūtvā dehaṃ vigatakalmaṣaḥ ,
pātayāśvatha vā dīrghaṃ kālaṃ dhāraya śailavat 25
25. suṣuptāvasthitaḥ bhūtvā deham vigatakalmaṣaḥ
pātaya āśu atha vā dīrgham kālam dhāraya śailavat
25. vigatakalmaṣaḥ suṣuptāvasthitaḥ bhūtvā deham āśu pātaya,
atha vā dīrgham kālam śailavat dhāraya.
25. Having become free from impurities, and established in the state of deep sleep, swiftly cast off the body, or sustain it like a mountain for a long time.
25. כשתהיה מבוסס בשינה עמוקה וזך מכל פגם, השלך את הגוף מיד או החזק בו למשך זמן רב כמו הר!
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एषैव राम सौषुप्ती स्थितिरभ्यासयोगतः ।
प्रौढा सती तुर्यमिति कथिता तत्त्वकोविदैः ॥ २६ ॥
eṣaiva rāma sauṣuptī sthitirabhyāsayogataḥ ,
prauḍhā satī turyamiti kathitā tattvakovidaiḥ 26
26. eṣā eva rāma sauṣuptī sthitiḥ abhyāsayogataḥ
prauḍhā satī turyam iti kathitā tattvakovidaiḥ
26. rāma,
abhyāsayogataḥ prauḍhā satī eṣā eva sauṣuptī sthitiḥ tattvakovidaiḥ turyam iti kathitā.
26. O Rama, this very state of deep sleep, when it is matured through persistent practice (yoga), is referred to as the fourth state (turya) by those who are adept in ultimate reality.
26. רָאמָה, מצב זה של שינה עמוקה, כשהוא מבשיל באמצעות תרגול יוֹגָה, נקרא תּוּרִיָה (מצב התודעה הרביעי) בפי יודעי האמת.
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आनन्दमय एवान्तः प्रक्षीणसकलामयः ।
अत्यन्तास्तं गतमना भवति ज्ञो महोदयः ॥ २७ ॥
ānandamaya evāntaḥ prakṣīṇasakalāmayaḥ ,
atyantāstaṃ gatamanā bhavati jño mahodayaḥ 27
27. ānandamayaḥ eva antaḥ prakṣīṇasakalamayaḥ
atyantāstam gatamanaḥ bhavati jñaḥ mahodayaḥ
27. jñaḥ ānandamayaḥ eva antaḥ prakṣīṇasakalamayaḥ atyantāstam gatamanaḥ mahodayaḥ bhavati.
27. Indeed, the knower becomes intrinsically blissful, with all his afflictions completely eradicated, his mind having totally subsided, and attains a state of great well-being.
27. מלא אושר מבפנים, כשכל הפגעים נעלמו וחשיבתו שקעה לחלוטין, החכם מגיע לשיא התעלות.
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तत्रस्थो ज्ञः प्रमुदितः परमानन्दघूर्णितः ।
लीलामिवेमां रचनां सदा समनुपश्यति ॥ २८ ॥
tatrastho jñaḥ pramuditaḥ paramānandaghūrṇitaḥ ,
līlāmivemāṃ racanāṃ sadā samanupaśyati 28
28. tatra-sthaḥ jñaḥ pramuditaḥ paramānanda-ghūrṇitaḥ
līlām iva imām racanām sadā samanu-paśyati
28. jñaḥ tatra-sthaḥ pramuditaḥ paramānanda-ghūrṇitaḥ
sadā imām racanām līlām iva samanu-paśyati
28. The knower (jñaḥ), situated in that state, greatly delighted and enveloped in supreme bliss (ānanda), always observes this creation as if it were a divine play (līlā).
28. כשנקודה זו מבוססת בו, החכם, שמח ונרגש מאושר עילאי, רואה תמיד את כל מעשה הבריאה הזה כמשחק (לִילָה).
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वीतशोकभयायासो गतसंसारसंभ्रमः ।
तुर्यावस्थामुपारूढो भूयः पतति नात्मवान् ॥ २९ ॥
vītaśokabhayāyāso gatasaṃsārasaṃbhramaḥ ,
turyāvasthāmupārūḍho bhūyaḥ patati nātmavān 29
29. vīta-śoka-bhaya-āyāsaḥ gata-saṃsāra-saṃbhramaḥ
turyā-avasthām upa-ārūḍhaḥ bhūyaḥ patati na ātma-vān
29. vīta-śoka-bhaya-āyāsaḥ gata-saṃsāra-saṃbhramaḥ
ātma-vān turyā-avasthām upa-ārūḍhaḥ bhūyaḥ na patati
29. The self-realized one (ātman), freed from sorrow, fear, and fatigue, and for whom the bewilderment of transmigration (saṃsāra) has ceased, having ascended to the fourth state (turyā), does not fall again.
29. משוחרר מצער, מפחד ומאמץ, כשהתבלבלות של סַמְסָארָה (סבך הקיום התופעתי) חלפה ממנו, מי שעלה למצב התּוּרִיָה (מצב התודעה הרביעי) והוא בעל הַעַצְמִי – אינו נופל עוד לעולם.
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प्राप्य स्वां पदवीं पुण्यां यथेदं भ्रमितं जगत् ।
शैलसंस्थ इवाधःस्थं हसन्पश्यति धीरधीः ॥ ३० ॥
prāpya svāṃ padavīṃ puṇyāṃ yathedaṃ bhramitaṃ jagat ,
śailasaṃstha ivādhaḥsthaṃ hasanpaśyati dhīradhīḥ 30
30. prāpya svām padavīm puṇyām yathā idam bhramitam jagat
śaila-saṃsthaḥ iva adhaḥ-stham hasan paśyati dhīra-dhīḥ
30. dhīra-dhīḥ svām puṇyām padavīm prāpya,
yathā śaila-saṃsthaḥ iva,
hasan idam bhramitam jagat adhaḥ-stham paśyati
30. Having attained his own pure state, the steady-minded one (dhīradhīḥ) observes this deluded world as if from a mountain, looking down and smiling.
30. כשהוא מגיע למעמדו הקדוש, בעל התבונה היציבה מביט בחיוך על העולם המבולבל הזה שמתחתיו, כמו אדם העומד בראש הר ומביט על אלה שנמצאים למטה.
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अस्यां तु तुर्यावस्थायां स्थितिं प्राप्याविनाशिनीम् ।
आनन्दैकान्तलीनत्वादनानन्दपदं गतः ॥ ३१ ॥
asyāṃ tu turyāvasthāyāṃ sthitiṃ prāpyāvināśinīm ,
ānandaikāntalīnatvādanānandapadaṃ gataḥ 31
31. asyām tu turyā-avasthāyām sthitim prāpya avināśinīm
ānanda-eka-anta-līnatvāt an-ānanda-padam gataḥ
31. tu asyām turyā-avasthāyām avināśinīm sthitim prāpya,
ānanda-eka-anta-līnatvāt an-ānanda-padam gataḥ
31. But having attained the imperishable state in this fourth state (turyā), one reaches a state beyond ordinary joy and sorrow (anānanda-pada) because of being absorbed exclusively in supreme bliss (ānanda).
31. כשהוא משיג מנוחה בלתי נחרבת במצב תּוּרִיָה זה, בשל התמזגותו המוחלטת באושר, הוא מגיע למעלה שמעבר אפילו לאושר.
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अनानन्दमहानन्दकलातीतस्ततोऽपि हि ।
मुक्त इत्युच्यते योगी तुर्यातीतं पदं गतः ॥ ३२ ॥
anānandamahānandakalātītastato'pi hi ,
mukta ityucyate yogī turyātītaṃ padaṃ gataḥ 32
32. anānandamahānandakalātītaḥ tataḥ api hi
muktaḥ iti ucyate yogī turyātītam padam gataḥ
32. yogī anānandamahānandakalātītaḥ tataḥ api
hi turyātītam padam gataḥ iti muktaḥ ucyate
32. The yogi who has transcended the state of pure consciousness (turyā), and who is beyond even the constituents of both suffering and great bliss, is truly called liberated (mokṣa).
32. כשהוא עובר מעבר לאי-אושר ולאושר הגדול, ומעבר לכל צורה, הַיוֹגִי שהגיע למצב שמעבר לַתּוּרִיָה נקרא משוחרר.
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परिगलितसमस्तजन्मपाशः सकलविलीनतमोमयाभिमानः ।
परमरसमयीं प्रयाति सत्तां जलगतसैन्धवखण्डवन्महात्मा ॥ ३३ ॥
parigalitasamastajanmapāśaḥ sakalavilīnatamomayābhimānaḥ ,
paramarasamayīṃ prayāti sattāṃ jalagatasaindhavakhaṇḍavanmahātmā 33
33. parigalitasamastajanmapāśaḥ
sakalavilīnatamomayābhimānaḥ
paramarasamayīm prayāti sattām
jalagatasaindhavakhaṇḍavat mahātmā
33. mahātmā parigalitasamastajanmapāśaḥ
sakalavilīnatamomayābhimānaḥ
jalagatasaindhavakhaṇḍavat
paramarasamayīm sattām prayāti
33. The great soul (mahātmā), whose bonds of all births have entirely fallen away, and whose ego (abhimāna) made of ignorance has completely dissolved, attains a state full of supreme essence, just like a piece of rock-salt dissolving in water.
33. כשרשת גלגולי הלידה נשרה ממנו כליל וכשהגאווה הסכלה נמסה לחלוטין, הַמַהָאתְמָה עובר אל הקיום המלא בטעם העילאי, כמו גוש מלח המתמוסס במים.
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vairāgya prakaraṇa

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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 (current chapter) 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