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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-45

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श्रीवसिष्ठ उवाच ।
अत्रेमामवबोधाय विस्मयोल्लासकारिणीम् ।
अपूर्वां चैव संक्षेपाद्राम रम्यां कथां श्रृणु ॥ १ ॥
śrīvasiṣṭha uvāca ,
atremāmavabodhāya vismayollāsakāriṇīm ,
apūrvāṃ caiva saṃkṣepādrāma ramyāṃ kathāṃ śrṛṇu 1
1. śrīvasiṣṭhaḥ uvāca atra imām avabodhāya vismayollāsakāriṇīm
apūrvām ca eva saṃkṣepāt rāma ramyām kathām śṛṇu
1. śrīvasiṣṭhaḥ uvāca rāma atra imām avabodhāya
vismayollāsakāriṇīm apūrvām ca eva saṃkṣepāt ramyām kathām śṛṇu
1. Śrī Vasiṣṭha said: O Rāma, listen now to this delightful and unique story, presented briefly here for your understanding, a story that evokes wonder and joy.
1. וַסִשְׁטְהָה הקדוש אמר: כעת, רָאמָה, כדי שתבין, שמע בקצרה סיפור מופלא, פלאי ומקסים שטרם שמעת כמוהו.
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योजनानां सहस्राणि विपुलं विमलं स्फुटम् ।
युगैरप्यजरद्रूपमस्ति बिल्वफलं महत् ॥ २ ॥
yojanānāṃ sahasrāṇi vipulaṃ vimalaṃ sphuṭam ,
yugairapyajaradrūpamasti bilvaphalaṃ mahat 2
2. yojanānām sahasrāṇi vipulam vimalam sphuṭam
yugaiḥ api ajaradrūpam asti bilvaphalam mahat
2. mahat bilvaphalam asti yojanānām sahasrāṇi
vipulam vimalam sphuṭam yugaiḥ api ajaradrūpam
2. There exists a great bilva fruit, thousands of yojanas in extent, vast, pure, and manifest, whose form does not age even through successive epochs.
2. ישנו פרי בִילְוָוה ענק, עצום בגודלו, זך וברור, המשתרע על פני אלפי יוֹגָ'נָות, וצורתו אינה מזדקנת אפילו לאורך עידנים.
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अविनाशरसाधारं सुधामधुरसारवत् ।
पुराणमपि बालेन्दुदलमार्दवसुन्दरम् ॥ ३ ॥
avināśarasādhāraṃ sudhāmadhurasāravat ,
purāṇamapi bālendudalamārdavasundaram 3
3. avināśarasādhāram sudhāmadhurasāravat
purāṇam api bālendudalamārdavasundaram
3. avināśarasādhāram sudhāmadhurasāravat
purāṇam api bālendudalamārdavasundaram
3. It is the foundation of imperishable essence, possesses the sweet core of nectar, and although ancient, it is beautiful with the tenderness of a new moon's crescent.
3. זהו מקור לתמצית נצחית, מתוקה וטהורה כמו צוף האלים; אף על פי שהוא קדמון, הוא רך ויפהפה כמו הירח הצעיר.
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व्यूहमध्यमहामेरुं मन्दराद्रिरिवाचलम् ।
महाकल्पान्तवात्याया अपि वेगैरचालितम् ॥ ४ ॥
vyūhamadhyamahāmeruṃ mandarādririvācalam ,
mahākalpāntavātyāyā api vegairacālitam 4
4. vyūhamadhyamahāmerum mandarādriḥ iva acalam
mahākalpāntavātyāyāḥ api vegaiḥ acālitam
4. mandarādriḥ iva acalam vyūhamadhyamahāmerum
mahākalpāntavātyāyāḥ api vegaiḥ acālitam
4. It is unmoving like Mount Mandara, like the great Meru mountain at the center of a cosmic array, and it remains unshaken even by the tumultuous gales at the end of a great cosmic cycle (mahākalpa).
4. הוא יציב כמו הר מַנְדָרָה, ובתוכו ניצב הר מֵרוּ העצום; אפילו סופות החורבן הקוסמי אינן יכולות להזיזו ממקומו.
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योजनायुतकोटीनां कोटिलक्षशतैरपि ।
वैपुल्येनापरिच्छेद्यं मूलमाद्यं जगत्स्थितेः ॥ ५ ॥
yojanāyutakoṭīnāṃ koṭilakṣaśatairapi ,
vaipulyenāparicchedyaṃ mūlamādyaṃ jagatsthiteḥ 5
5. yojanāyutakoṭīnām koṭilakṣaśataiḥ api vaipulyena
aparicchedyam mūlam ādyam jagatsthiteḥ
5. mūlam ādyam jagatsthiteḥ vaipulyena
yojanāyutakoṭīnām koṭilakṣaśataiḥ api aparicchedyam
5. Its vastness is immeasurable, impossible to circumscribe even by calculations reaching tens of millions of crores of yojanas, or by hundreds of millions of millions. It is the primeval root of the world's existence.
5. רוחבו בלתי נתפס, אפילו במאות מיליוני יוֹגָ'נָות; הוא השורש הקדמון של קיום העולם.
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स्यन्दमानरसापूरां स्वाद्वीं रसचमत्कृतिम् ।
यस्यातिशेते नो कश्चिदपि राघव षड्रसः ॥ ७ ॥
syandamānarasāpūrāṃ svādvīṃ rasacamatkṛtim ,
yasyātiśete no kaścidapi rāghava ṣaḍrasaḥ 7
7. syandamānarasāpūrām svādvīm rasacamatkṛtim
yasyā atiśete no kaścit api rāghava ṣaḍrasaḥ
7. rāghava,
syandamānarasāpūrām svādvīm rasacamatkṛtim yasyā kaścit api ṣaḍrasaḥ no atiśete
7. O Rāghava, no single one of the six tastes can surpass this astonishingly sweet flavor, which is overflowing with essence.
7. שום אחד מששת הטעמים אינו עולה על נפלאות עסיסו המתוק והזורם ללא הרף, הוי רָאגְהָוָוה.
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न कदाचन पाकेन पातं तेन समेति यत् ।
सदैव पक्वमप्यङ्ग जरसा यन्न बाध्यते ॥ ८ ॥
na kadācana pākena pātaṃ tena sameti yat ,
sadaiva pakvamapyaṅga jarasā yanna bādhyate 8
8. na kadācana pākena pātam tena sameti yat sadā
eva pakvam api aṅga jarasā yat na bādhyate
8. aṅga,
yat kadācana pākena tena pātam na sameti,
(ca) yat sadā eva pakvam api jarasā na bādhyate
8. O dear one, that which never experiences decay through ripening, and which, though always mature, is never afflicted by old age.
8. אף על פי שהוא תמיד בשל, הוא לעולם אינו נרקב או נופל מרוב הבשלה, והזקנה אינה פוגעת בו כלל, יקירי.
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ब्रह्मविष्ण्विन्द्ररुद्राद्या जरठाः केचिदेव न ।
यस्योत्पत्तिं विजानन्ति मूलं वा वृन्तमेव च ॥ ९ ॥
brahmaviṣṇvindrarudrādyā jaraṭhāḥ kecideva na ,
yasyotpattiṃ vijānanti mūlaṃ vā vṛntameva ca 9
9. brahmaviṣṇvindrarudrādyāḥ jarathāḥ kecit eva na
yasya utpattim vijānanti mūlam vā vṛntam eva ca
9. brahmaviṣṇvindrarudrādyāḥ jarathāḥ kecit eva yasya utpattim,
vā mūlam,
vā vṛntam eva ca na vijānanti
9. Even prominent and ancient deities such as Brahmā, Vishṇu, Indra, and Rudra do not know its origin, nor its root or its stem.
9. אפילו האלים הקדומים כמו בְּרַהְמָא, וִשְׁנוּ, אִינְדְרַה וְרוּדְרַה אינם יודעים את ראשיתו, את שורשו או את הגבעול שלו.
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अदृष्टाङ्कुरवृक्षस्य त्वदृष्टकुसुमाकृतेः ।
अस्तम्भमूलशाखस्य फलस्यास्य महाकृतेः ॥ १० ॥
adṛṣṭāṅkuravṛkṣasya tvadṛṣṭakusumākṛteḥ ,
astambhamūlaśākhasya phalasyāsya mahākṛteḥ 10
10. adṛṣṭāṅkuravṛkṣasya tu adṛṣṭakusumākr̥teḥ
astambhamūlaśākhasya phalasya asya mahākr̥teḥ
10. phalasya asya mahākr̥teḥ adṛṣṭāṅkuravṛkṣasya
tu adṛṣṭakusumākr̥teḥ astambhamūlaśākhasya
10. Of this immense fruit, (born) of a tree whose sprout is unseen, whose flower-form is also unseen, and which has neither trunk, root, nor branches.
10. לפרי העצום הזה אין גזע, שורש או ענפים; לא נראה מעולם הנבט שלו, העץ שלו או הפרח ממנו צמח.
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एकपिण्डघनाकारविततस्थौल्यशालिनः ।
यस्योत्पत्तिविकारादिपरिणामो न दृश्यते ॥ ११ ॥
ekapiṇḍaghanākāravitatasthaulyaśālinaḥ ,
yasyotpattivikārādipariṇāmo na dṛśyate 11
11. ekapiṇḍaghanākāravitatasthaulyaśālinaḥ
yasya utpattivikārādipariṇāmaḥ na dṛśyate
11. yasya ekapiṇḍaghanākāravitatasthaulyaśālinaḥ
utpattivikārādipariṇāmaḥ na dṛśyate
11. It is of that (fruit) which possesses a vast and dense bulk, like a single, solid mass, and whose origination, transformations, and other developments are not perceived.
11. הוא מקשה אחת מוצקה ועצומה, ולא נראים בו שום שינוי, התפתחות או לידה.
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समस्तफलसारस्य फलस्यास्य महाकृतेः ।
न मज्जा नाष्ठि विततो निर्विकारो निरञ्जनः ॥ १२ ॥
samastaphalasārasya phalasyāsya mahākṛteḥ ,
na majjā nāṣṭhi vitato nirvikāro nirañjanaḥ 12
12. samastaphalasārasya phalasya asya mahākr̥teḥ na
majjā na asthi vitataḥ nirvikāraḥ nirañjanaḥ
12. phalasya asya mahākr̥teḥ samastaphalasārasya majjā
na asthi na (saḥ) vitataḥ nirvikāraḥ nirañjanaḥ
12. Of this immense fruit, the essence of all fruits, there is no marrow and no bone; it is pervasive, immutable, and untainted.
12. פרי שגבו נטול פגם ושינוי, פרי המכיל את התמצית של כל הפירות, ואין בו לא ציפה ולא גלעין.
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शिलान्तरिव नीरन्ध्रः स्यन्दमानेन्दुबिम्बवत् ।
रसं स्वसंविदास्वाद्यं स्यन्दमान इवामृतम् ॥ १३ ॥
śilāntariva nīrandhraḥ syandamānendubimbavat ,
rasaṃ svasaṃvidāsvādyaṃ syandamāna ivāmṛtam 13
13. śilāantaḥ iva nīrandhraḥ syandamānaindubimbavat
rasam svasaṃvidāsvādyam syandamānaḥ iva amṛtam
13. (saḥ) nīrandhraḥ śilāantaḥ iva syandamānaindubimbavat (asti).
rasam svasaṃvidāsvādyam amṛtam iva syandamānaḥ (asti).
13. It is solid and without gaps, like that found within a rock, and like the flowing orb of the moon. It flows like nectar, a taste to be savored by one's own self-awareness (sva-saṃvid).
13. הוא דחוס וללא חללים כמו פנים הסלע, מקרין כמו גלגל הירח, ומפיק תמצית המתוקה כצוף האלים, אשר ניתנת לטעימה רק באמצעות הידיעה הפנימית של העצמי.
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कोशः सकलसौख्यानां शीतलालोककारकः ।
शैलाभोऽमृतपिण्डाभो मज्जाआत्मफलस्थितेः ॥ १४ ॥
kośaḥ sakalasaukhyānāṃ śītalālokakārakaḥ ,
śailābho'mṛtapiṇḍābho majjāātmaphalasthiteḥ 14
14. kośaḥ sakalasaukhyānām śītalālokakārakaḥ
śailābhaḥ amṛtapiṇḍābhaḥ majjā ātmaphalasthiteḥ
14. kośaḥ sakalasaukhyānām śītalālokakārakaḥ
śailābhaḥ amṛtapiṇḍābhaḥ ātmaphalasthiteḥ majjā
14. The sheath (kośa) is the treasury of all joys, producing a cool illumination. Resembling a mountain and a lump of nectar, it is the very essence (majjā) of the state of realizing the fruit of the self (ātman).
14. הציפה הפנימית של פרי-העצמי הזה היא האוצר של כל האושר; היא מפיקה אור צונן, ודומה להר נישא ולגוש של צוף אלים.
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तस्मात्परममज्जा तु यासौ स्वात्मचमत्कृतिः ।
अनन्तरक्षितो नित्यमनन्यः श्रीफलं गतः ॥ १५ ॥
tasmātparamamajjā tu yāsau svātmacamatkṛtiḥ ,
anantarakṣito nityamananyaḥ śrīphalaṃ gataḥ 15
15. tasmāt paramamajjā tu yā asau svātmacamatkṛtiḥ
anantararakṣitaḥ nityam ananyaḥ śrīphalam gataḥ
15. tasmāt tu yā asau paramamajjā svātmacamatkṛtiḥ,
(ātman) anantararakṣitaḥ nityam ananyaḥ śrīphalam gataḥ
15. Therefore, that supreme essence (majjā) is indeed the wondrous nature of one's own self (ātman). This (self), perpetually protected and non-separate, has attained the fruit of auspiciousness.
15. הציפה העליונה הזו אינה אלא פלא העצמי; הפרי הקדוש הזה נשמר תמיד מבפנים כשהוא יחיד ובלתי נפרד.
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स्वसंनिवेशवैचित्र्यमन्यत्वफलतां गताम् ।
अत्यजन्त्या तया तन्व्या स्थूलयाप्यतिबालया ॥ १६ ॥
svasaṃniveśavaicitryamanyatvaphalatāṃ gatām ,
atyajantyā tayā tanvyā sthūlayāpyatibālayā 16
16. svasaṃniveśavaicitryam anyatvaphalatām gatām
atyajantyā tayā tanvyā sthūlayā api atibālayā
16. tayā tanvyā api sthūlayā atibālayā (śaktyā)
anyatvaphalatām gatām svasaṃniveśavaicitryam atyajantyā
16. By that subtle (tanvī), yet also gross, and very primordial [power (śakti)], which, even after having attained the state of generating distinctness (anyatvaphalatā), still does not abandon the wondrous diversity of its own innate constitution (svasaṃniveśavaicitrya).
16. מבלי לוותר על הפלא המגוון של הווייתה, אותה ציפה – שהיא עדינה ועם זאת עצומה, רכה וצעירה יתר על המידה – קיבלה מראה של פרי נפרד.
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इयमस्मीति कलनादसदप्यन्यतामलम् ।
भेदाद्यसंभवदिदं स्वयमुत्पाद्य भावितम् ॥ १७ ॥
iyamasmīti kalanādasadapyanyatāmalam ,
bhedādyasaṃbhavadidaṃ svayamutpādya bhāvitam 17
17. iyam asmi iti kalanāt asad api anyatvam alam
bhedādyasambhavat idam svayam utpādya bhāvitam
17. iyam asmi iti kalanāt asat api anyatvam alam,
bhedādyasambhavat idam svayam utpādya bhāvitam
17. From the cognition 'I am this', even that which is unreal appears as ample distinctness (anyatva). This (distinctness), which is inherently impossible due to differentiation (bheda), is manifested by itself, having been produced.
17. מתוך הדימוי הפנימי שאמר 'זאת אני', היא יצרה בעצמה את תחושת הנפרדות המדומה הזו וטיפחה אותה, אף על פי שנפרדות אמיתית אינה אפשרית כלל.
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अहंकलासमुदयसमनन्तरमेव सा ।
वलिताकाशशब्दाङ्गत्रैलोक्यपरमाणुभिः ॥ १८ ॥
ahaṃkalāsamudayasamanantarameva sā ,
valitākāśaśabdāṅgatrailokyaparamāṇubhiḥ 18
18. ahaṅkalāsamudayasamanantaram eva sā
valitā ākāśaśabdāṅgatrilokyaparamaṇubhiḥ
18. sā ahaṅkalāsamudayasamanantaram eva
valitā ākāśaśabdāṅgatrilokyaparamaṇubhiḥ
18. Immediately after the manifestation of ego (ahaṅkāra) and its aspects, she is enveloped by the subtle elements of space and sound, and by the atoms of the three worlds.
18. מיד ברגע שבו עלה בה ניצוץ האגו (אַהַנְקָארָה), היא נעטפה בחלקיקים הזעירים היוצרים את המרחב, הצליל ושלושת העולמות.
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इत्यनुक्रमतो याता संविच्छक्तिस्वरूपताम् ।
मज्जा प्राक् संनिवेशं स्वं तमेवाप्य समुज्झती ॥ १९ ॥
ityanukramato yātā saṃvicchaktisvarūpatām ,
majjā prāk saṃniveśaṃ svaṃ tamevāpya samujjhatī 19
19. iti anukramataḥ yātā saṃvicchaktisvarūpatām majjā
prāk saṃniveśam svam tam eva āpya samujjhātī
19. majjā iti anukramataḥ saṃvicchaktisvarūpatām yātā
prāk tam svam saṃniveśam eva āpya samujjhātī
19. Thus, progressively, the marrow (majjā), having attained the nature of consciousness-power (saṃvit-śakti), and having previously reached its own established state, then completely abandons it.
19. כך הפכה הציפה הטהורה בהדרגה לעוצמת המודעות (שַׁקְטִי), בעודה זונחת את מצבה המקורי ונאחזת בצורתה החדשה.
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संविच्छक्तया तया तत्र ततस्तरलरूपया ।
निज एव समे रूपे दृगित्थं संप्रसारिता ॥ २० ॥
saṃvicchaktayā tayā tatra tatastaralarūpayā ,
nija eva same rūpe dṛgitthaṃ saṃprasāritā 20
20. saṃvicchaktyā tayā tatra tatas taralarūpayā
nija eva same rūpe dṛk ittham samprasāritā
20. tayā tatra tatas taralarūpayā saṃvicchaktyā
ittham dṛk nija eva same rūpe samprasāritā
20. By that very consciousness-power (saṃvit-śakti), which is present there and thus fluid in nature, vision (dṛk) is consequently completely expanded into its own, identical form.
20. אז, באמצעות עוצמת המודעות התנודתית הזו, נפרשה הראייה בתוך טבעה השווה והנצחי באופן הבא:
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इदं व्योम महानन्तमियं कालमयी कला ।
इयं नियतिरित्युक्ता क्रियेयं स्पन्दरूपिणी ॥ २१ ॥
idaṃ vyoma mahānantamiyaṃ kālamayī kalā ,
iyaṃ niyatirityuktā kriyeyaṃ spandarūpiṇī 21
21. idam vyoma mahānantam iyam kālamayī kalā iyam
niyatiḥ iti uktā kriyā iyam spandarūpiṇī
21. idam vyoma mahānantam,
iyam kālamayī kalā,
iyam iti niyatiḥ uktā,
iyam kriyā spandarūpiṇī
21. This space is greatly infinite, and this aspect (kalā) is composed of time. This is called restriction (niyati), and this activity is vibrational in nature.
21. זהו החלל האינסופי, זהו חלקיק הזמן, זוהי חוקיות הטבע, וזוהי הפעולה המתרחשת כתנועה.
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अयं संकल्पविस्तारस्त्वयमाशान्तरभ्रमः ।
रागद्वेषस्थितिरियं हेयोपादेयधीरियम् ॥ २२ ॥
ayaṃ saṃkalpavistārastvayamāśāntarabhramaḥ ,
rāgadveṣasthitiriyaṃ heyopādeyadhīriyam 22
22. ayam saṃkalpavistāraḥ tu ayam āśāntarabhramaḥ
rāgadveṣasthitiḥ iyam heyopādeyadhīḥ iyam
22. ayam saṃkalpavistāraḥ ayam tu āśāntarabhramaḥ
iyam rāgadveṣasthitiḥ iyam heyopādeyadhīḥ
22. This is the expansion of mental resolve (saṃkalpa), and this is the inner delusion born of desires. This is the state of attachment (rāga) and aversion (dveṣa), and this is the intellect that distinguishes between what is to be rejected and what is to be accepted.
22. זוהי התפשטות המחשבות והרצונות, זהו התעתוע שבין התקוות, זהו הניגוד בין משיכה לדחייה, וזוהי ההבחנה בין הרצוי לבלתי רצוי.
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इयं त्वत्ता त्वियं मत्ता तत्तेयं संस्थिता स्वयम् ।
ब्रह्माण्डौघोऽयमूर्ध्वस्थः स्वयमङ्गोर्ध्वमप्यधः ॥ २३ ॥
iyaṃ tvattā tviyaṃ mattā tatteyaṃ saṃsthitā svayam ,
brahmāṇḍaugho'yamūrdhvasthaḥ svayamaṅgordhvamapyadhaḥ 23
23. iyam tvattā tu iyam mattā tat te iyam saṃsthitā svayam
brahmāṇḍaughaḥ ayam ūrdhvasthaḥ svayam aṅgordhvam api adhaḥ
23. iyam tvattā iyam tu mattā tat te iyam svayam saṃsthitā ayam
brahmāṇḍaughaḥ svayam ūrdhvasthaḥ aṅgordhvam api adhaḥ
23. This is "your-ness" (tvattā), this is "my-ness" (mattā); that (reality), indeed, this (self) is spontaneously established. This torrent of cosmic eggs (brahmāṇḍa) stands elevated by itself, with its parts extending both upwards and downwards.
23. זהו ה'אתה', זהו ה'אני', וזהו המבנה הקיומי של שני אלה; הנה נחשול מעשי הבריאה (בְּרַהְמָאנְדָה) הניצב ממעל, והוא בעצמו מעלה ומטה.
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अयं पुरः पार्श्वतोऽयं पश्चादाराद्दवीयसी ।
इदं भूतं वर्तमानं भविष्यत्त्विदमित्यपि ॥ २४ ॥
ayaṃ puraḥ pārśvato'yaṃ paścādārāddavīyasī ,
idaṃ bhūtaṃ vartamānaṃ bhaviṣyattvidamityapi 24
24. ayam puraḥ pārśvataḥ ayam paścāt ārāt davīyasī
idam bhūtam vartamānam bhaviṣyat tu idam iti api
24. ayam puraḥ ayam pārśvataḥ paścāt ārāt davīyasī
idam bhūtam vartamānam bhaviṣyat tu idam iti api
24. This is in front, this is to the side; this is behind, both near and very far. This is the past, the present, and the future; indeed, this very moment is also thus.
24. זהו מה שלפנינו, זהו מה שבצדדים, זהו מה מאחור, וזהו מה שרחוק; הנה העבר, ההווה והעתיד.
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इदमन्तःस्थितानल्पकल्पनाम्भोरुहालयम् ।
ब्रह्माण्डमण्डपापीडक्रीडामण्डपमण्डलम् ॥ २५ ॥
idamantaḥsthitānalpakalpanāmbhoruhālayam ,
brahmāṇḍamaṇḍapāpīḍakrīḍāmaṇḍapamaṇḍalam 25
25. idam antaḥsthitaanalpakalpanāmbhoruhālayam
brahmāṇḍamaṇḍapāpīḍakrīḍāmaṇḍapamaṇḍalam
25. idam antaḥsthitaanalpakalpanāmbhoruhālayam
brahmāṇḍamaṇḍapāpīḍakrīḍāmaṇḍapamaṇḍalam
25. This (world) is a lotus-abode for countless imaginings (kalpanā) situated within. It is a cluster of pleasure-pavilions, which forms the crest-jewel atop the cosmic pavilion (brahmāṇḍa-maṇḍapa).
25. זהו עולם הבריאה (בְּרַהְמָאנְדָה), היכל המשחקים המכיל בתוכו רשת אינסופית של דימויים ומחשבות, כמו פרח נילוס ענקי.
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अनन्तकलनातत्त्वपरिपल्लविता हरेः ।
हृदब्जकर्णिका चेयं लोकपद्माक्षमालिका ॥ २६ ॥
anantakalanātattvaparipallavitā hareḥ ,
hṛdabjakarṇikā ceyaṃ lokapadmākṣamālikā 26
26. anantakalanātattvaparipallavitā hareḥ
hṛdabjakarṇikā ca iyam lokapadmākṣamālikā
26. iyam hareḥ hṛdabjakarṇikā
anantakalanātattvaparipallavitā ca lokapadmākṣamālikā
26. This (manifestation), which is the pericarp of Hari's lotus-heart, is fully blossomed with the principle (tattva) of infinite creations. It is also a garland (mālikā) of worlds, each like a lotus-eyed being.
26. זוהי עלי הליבה של ניצן הלב של וִשְׁנוּ (הָרִי), הלבלוב הבלתי נדלה של אינסוף תפיסות, ושרשרת עולמות הלוטוס.
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इयं कीर्णमहारुद्रगणापूरितकोटरा ।
दीर्घाभ्रसरणिर्भ्रान्तध्वंसनेभ्यः प्रभाविनी ॥ २७ ॥
iyaṃ kīrṇamahārudragaṇāpūritakoṭarā ,
dīrghābhrasaraṇirbhrāntadhvaṃsanebhyaḥ prabhāvinī 27
27. iyam kīrṇamahārudragaṇāpūritakoṭarā
dīrghābhrasaraṇiḥ bhrāntadhvaṃsanebhyaḥ prabhāvinī
27. iyam kīrṇamahārudragaṇāpūritakoṭarā
dīrghābhrasaraṇiḥ bhrāntadhvaṃsanebhyaḥ prabhāvinī
27. This (manifestation) has its hollows filled with scattered hosts of great Rudras. It is a long path of clouds, and it is efficacious for the destruction of those who wander (in saṃsāra).
27. זוהי מסילת העננים הארוכה, שחללה מלא בלהקות של רוּדְרַה העצומים, הזורחת מתוך השמדת התעתועים.
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इयं मेरुः ककुभ्यत्र जगत्पङ्कजकर्णिका ।
स्फुरदिन्दुमधूल्लासलम्पटामरषट्पदा ॥ २८ ॥
iyaṃ meruḥ kakubhyatra jagatpaṅkajakarṇikā ,
sphuradindumadhūllāsalampaṭāmaraṣaṭpadā 28
28. iyam meruḥ kakubhi atra jagatpaṅkajakarṇikā
sphuradindumadhūllāsalampaṭāmarṣaṭpadā
28. iyam atra kakubhi meruḥ jagatpaṅkajakarṇikā
sphuradindumadhūllāsalampaṭāmarṣaṭpadā
28. This (manifestation) is Mount Meru, extending in all directions, and it is the pericarp of the world-lotus. It is like celestial bees (amara ṣaṭpadā), eagerly desirous of the surging honey from the glittering moon.
28. זהו הר מֵרוּ העומד בלב עולמות הלוטוס, סביבו חגים האלים כמו דבורים הצמאות לטל הירח המנצנץ.
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इयमुद्दामसौगन्ध्यस्वर्गश्रीपुष्पमञ्जरी ।
जगज्जरठवृक्षस्य रजोनरकमूलिनः ॥ २९ ॥
iyamuddāmasaugandhyasvargaśrīpuṣpamañjarī ,
jagajjaraṭhavṛkṣasya rajonarakamūlinaḥ 29
29. iyam uddāmasaugandhyasvargaśrīpuṣpamañjarī
jagajjarathavṛkṣasya rajonarakamūlinaḥ
29. iyam uddāmasaugandhyasvargaśrīpuṣpamañjarī
rajonarakamūlinaḥ jagajjarathavṛkṣasya
29. This (manifestation) is a cluster of flowers endowed with intense fragrance and heavenly glory. It belongs to the ancient world-tree whose roots are the dust and hell (naraka).
29. זוהי פריחת גן העדן הריחנית והמרהיבה של עץ העולם העתיק, ששורשיו נטועים בבערות (רַגָ'ס) ובייסורים.
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इयं च ताराकिंजल्का ब्रह्मार्णवतटस्थिता ।
अपारापारपर्यन्ता व्योमलीलासरोजिनी ॥ ३० ॥
iyaṃ ca tārākiṃjalkā brahmārṇavataṭasthitā ,
apārāpāraparyantā vyomalīlāsarojinī 30
30. iyam ca tārākiñjalkā brahmārṇava-taṭasthitā
apārāpāra-paryantā vyomalīlāsarojinī
30. iyam ca vyomalīlāsarojinī tārākiñjalkā
brahmārṇava-taṭasthitā apārāpāra-paryantā
30. And this [universe] is a playful lotus of space (vyoman), its filaments are the stars, standing on the shore of the ocean of Brahman (brahman), utterly boundless and without limits.
30. וזוהי בריכת הלוטוס השמימית המשתרעת ללא גבולות על גדות אוקיינוס הבְּרַהְמָן, שקשקשי הפרחים שלה הם הכוכבים.
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इयं क्रियापरिग्राहा तरङ्गतरलावली ।
सर्गावर्तविधानस्थभूरिभूतपरम्परा ॥ ३१ ॥
iyaṃ kriyāparigrāhā taraṅgataralāvalī ,
sargāvartavidhānasthabhūribhūtaparamparā 31
31. iyam kriyāparigrāhā taraṅgataralāvalī
sargāvarta-vidhāna-stha-bhūribhūta-paramparā
31. iyam kriyāparigrāhā taraṅgataralāvalī
sargāvarta-vidhāna-stha-bhūribhūta-paramparā
31. This [universe] encompasses all actions, resembling a restless series of waves. It is a vast succession of beings (bhūta), abiding within the cyclical process (vidhāna) of the whirlpool of creation (sarga).
31. זוהי סערת הגלים התזזיתית של הפעולות, הנושאת עמה שרשרת אינסופית של יצורים הכלואים במערבולת הבריאה.
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इयत्तया प्रसरिणी क्षणकल्पादिपल्लवा ।
तेजःकेसरिणी कालनलिनी व्योमपङ्कजा ॥ ३२ ॥
iyattayā prasariṇī kṣaṇakalpādipallavā ,
tejaḥkesariṇī kālanalinī vyomapaṅkajā 32
32. iyattayā prasariṇī kṣaṇakalpādi-pallavā
tejaḥkesariṇī kālanalinī vyomapaṅkajā
32. iyam iyattayā prasariṇī kṣaṇakalpādi-pallavā
tejaḥkesariṇī kālanalinī vyomapaṅkajā
32. In its manifested extent, this [universe] spreads out, with moments and cosmic eons (kalpa) serving as its initial sprouts. It possesses brilliance (tejas) as its filaments, and is indeed a lotus of time (kāla) and a lotus of space (vyoman).
32. זוהי נימפית הזמן הפורחת בחלל השמיים, שנבטיה הם רגעים ועידנים, ואבקניה עשויים אור.
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इमा भावविकाराढ्या जरामृतिविषूचिकाः ।
विद्याविद्याविलासाढ्या इमाः शास्त्रार्थदृष्टयः ॥ ३३ ॥
imā bhāvavikārāḍhyā jarāmṛtiviṣūcikāḥ ,
vidyāvidyāvilāsāḍhyā imāḥ śāstrārthadṛṣṭayaḥ 33
33. imāḥ bhāvavikārāḍhyāḥ jarāmṛtiviṣūcikāḥ
vidyāvidyā-vilāsāḍhyāḥ imāḥ śāstrārthadṛṣṭayaḥ
33. imāḥ bhāvavikārāḍhyāḥ jarāmṛtiviṣūcikāḥ,
imāḥ vidyāvidyā-vilāsāḍhyāḥ śāstrārthadṛṣṭayaḥ
33. These [manifestations] are rich with the transformations of existence (bhāva), and are like the afflictions of old age and death. Similarly, these [manifestations] are also the perspectives on scriptural meanings (śāstra), endowed with the playful dance (vilāsa) of both knowledge (vidyā) and ignorance (avidyā).
33. אלה הנגעים של הזקנה והמוות המלאים בשינויי קיום, ואלה הן התובנות וההשקפות של הכתובים הקדושים, השופעות משחקי ידע ובערות.
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इति सा तस्य बिल्वस्य निजमज्जाचमत्कृतिः ।
संकल्पसंनिवेशान्तरेवैव कृतसंस्थितिः ॥ ३४ ॥
iti sā tasya bilvasya nijamajjācamatkṛtiḥ ,
saṃkalpasaṃniveśāntarevaiva kṛtasaṃsthitiḥ 34
34. iti sā tasya bilvasya nija-majjā-camatkṛtiḥ
saṃkalpa-saṃniveśa-antare eva eva kṛta-saṃsthitiḥ
34. sā tasya bilvasya nija-majjā-camatkṛtiḥ saṃkalpa-saṃniveśa-antare eva eva kṛta-saṃsthitiḥ iti.
34. Thus, that power (śakti) is the wondrous manifestation of the Bilva tree's own essence, having established itself precisely within the core of its initial conception and arrangement.
34. כך התקיימה תופעת הציפה הנסתרת של פרי הבִילְוָוה ההוא, בתוך מבנה המחשבות והדימויים בלבד.
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शान्ता स्वस्था निराबाधा सौम्या भावनयोज्झिता ।
कर्तृत्वमप्यकर्तृत्वं कृत्वाऽकृत्वेव संस्थिता ॥ ३५ ॥
śāntā svasthā nirābādhā saumyā bhāvanayojjhitā ,
kartṛtvamapyakartṛtvaṃ kṛtvā'kṛtveva saṃsthitā 35
35. śāntā svasthā nirābādhā saumyā bhāvanayā ujjhitā
kartṛtvam api akartṛtvam kṛtvā akṛtvā iva saṃsthitā
35. śāntā svasthā nirābādhā saumyā bhāvanayā ujjhitā (asti).
(sā) kartṛtvam api akartṛtvam kṛtvā akṛtvā iva saṃsthitā.
35. It is tranquil, abiding in its own nature, free from obstacles, gentle, and devoid of mental constructs. It exists, having assumed both the state of agency and non-agency, as if acting and yet not acting.
35. היא שקטה, יציבה בעצמה, חופשית ממצוקה, נעימה ונטולת כל תפיסה כפולה; בעשותה דברים ובהימנעותה מעשייה, היא מתקיימת כאילו אינה פועלת כלל.
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एषैकिकैव विविधेव विभाव्यमाना नैकात्मिका न विविधा ननु सैव सैव ।
सत्यास्थिता सकलशान्तिसमैकरूपा सर्वात्मिकातिमहती चितिरूपशक्तिः ॥ ३६ ॥
eṣaikikaiva vividheva vibhāvyamānā naikātmikā na vividhā nanu saiva saiva ,
satyāsthitā sakalaśāntisamaikarūpā sarvātmikātimahatī citirūpaśaktiḥ 36
36. eṣā ekikā eva vividhā iva vibhāvyamānā
na ekātmikā na vividhā nanu sā eva sā
eva satyāsthitā sakala-śānti-sama-eka-rūpā
sarvātmikā atimahatī citirūpa-śaktiḥ
36. eṣā ekikā eva vividhā iva vibhāvyamānā (asti),
na ekātmikā na vividhā,
nanu sā eva sā eva (asti).
satyāsthitā sakala-śānti-sama-eka-rūpā sarvātmikā atimahatī citirūpa-śaktiḥ (asti).
36. This unique power (śakti), though perceived as manifold, is truly singular. It is neither one-natured nor manifold; indeed, it is ever that very same one. It is established in truth, of a singular form embodying all peace, all-pervading (sarvātmikā), exceedingly great, and is the power (śakti) whose intrinsic nature (dharma) is consciousness.
36. עוצמת המודעות (שַׁקְטִי) האדירה הזו היא אחת ויחידה, אף על פי שנתפסת כבעלת צורות רבות; אין היא נפרדת ואין היא מרובה, אלא היא תמיד בדיוק מה שהיא – שקועה באמת, בעלת טבע אחד של שלום מוחלט ורוגע, והיא העצמי של הכל.
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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

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utpatti prakaraṇa

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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

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1) (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 (current chapter) 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