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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-87

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शिखिध्वज उवाच ।
सर्गे स्फुरद्भिर्मत्पुण्यैर्मन्ये संप्रेषितो भवान् ।
अलक्ष्यैः संभृतैरद्रौ बृहद्वातैरिवाम्बुदः ॥ १ ॥
śikhidhvaja uvāca ,
sarge sphuradbhirmatpuṇyairmanye saṃpreṣito bhavān ,
alakṣyaiḥ saṃbhṛtairadrau bṛhadvātairivāmbudaḥ 1
1. śikhidhvajaḥ uvāca sarge sphuradbhiḥ
matpuṇyaiḥ manye sampreṣitaḥ
bhavān alakṣyaiḥ sambhṛtaiḥ
adrau bṛhat vātaiḥ iva ambudaḥ
1. śikhidhvajaḥ uvāca manye bhavān
sarge sphuradbhiḥ matpuṇyaiḥ
sampreṣitaḥ iva adrau alakṣyaiḥ
bṛhat vātaiḥ sambhṛtaiḥ ambudaḥ
1. Śikhidhvaja said: In this creation, I believe you have been sent (to me) by my effulgent merits, just as a cloud is brought upon a mountain by unseen, mighty winds.
1. שִׁיכִידְהְוָאגָ'ה אמר: אני מאמין שנשלחת אליי בזכות הזכויות שנצברו לחובתי בעולם, כשם שרוחות עזות ובלתי נראות מביאות ענן אל ההר.
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अद्य तिष्ठाम्यहं साधो धन्यानां धुरि धर्मतः ।
अमृतस्यन्दिवचसा यत्त्वयास्मि समागतः ॥ २ ॥
adya tiṣṭhāmyahaṃ sādho dhanyānāṃ dhuri dharmataḥ ,
amṛtasyandivacasā yattvayāsmi samāgataḥ 2
2. adya tiṣṭhāmi aham sādho dhanyānām dhuri dharmataḥ
amṛtasyandivacasa yat tvayā asmi samāgataḥ
2. sādho adya aham dharmataḥ dhanyānām dhuri tiṣṭhāmi
yat amṛtasyandivacasa tvayā samāgataḥ asmi
2. Today, O virtuous one, I stand at the forefront of the blessed according to (my) intrinsic nature (dharma), because I have come together with you, whose words stream nectar.
2. היום, איש צדיק, אני ניצב בצדק בראש המאושרים באדם, מכיוון שפגשתי אותך, שדבריך נוטפים צוף.
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न केचन तथा भावाश्चेतः शीतलयन्ति मे ।
राज्यलाभादयोऽप्येते यथा साधुसमागमः ॥ ३ ॥
na kecana tathā bhāvāścetaḥ śītalayanti me ,
rājyalābhādayo'pyete yathā sādhusamāgamaḥ 3
3. na ke cana tathā bhāvāḥ cetaḥ śītalayanti me
rājyalābhādayaḥ api ete yathā sādhusamāgamaḥ
3. rājyalābhādayaḥ api ete tathā ke cana bhāvāḥ
me cetaḥ na śītalayanti yathā sādhusamāgamaḥ
3. No states or emotions, not even those like gaining a kingdom (rājya), cool my mind as much as the company of enlightened persons (sādhu-samāgama).
3. שום דבר, אף לא זכייה בממלכה, אינו מרגיע את רוחי במידה שבה עושה זאת פגישה עם אדם צדיק.
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निरर्गलरसो यत्र सामान्येन विजृम्भते ।
मुक्तरागादिमननं तत्कल्पनसुखावहम् ॥ ४ ॥
nirargalaraso yatra sāmānyena vijṛmbhate ,
muktarāgādimananaṃ tatkalpanasukhāvaham 4
4. nirargalarasaḥ yatra sāmānyena vijṛmbhate
muktarāgādimananam tatkalpanasukhāvaham
4. yatra nirargalarasaḥ sāmānyena vijṛmbhate,
muktarāgādimananam tat kalpanasukhāvaham
4. Where an unimpeded essence (rasa) universally unfolds, the contemplation (mananam) that is free from attachment (rāga) and other similar defilements, such an imaginative thought (kalpana) brings forth true happiness.
4. מקום שבו העדן החופשי נובע בטבעיות, והחשיבה משוחררת מתשוקה ומכבלים, מעניק את אושר ההתבוננות.
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श्रीवसिष्ठ उवाच ।
एवंवादिनि सैवास्य वाक्यमाक्षिप्य भूपतेः ।
भूयः प्रोवाच चूडाला मुनिदारकरूपिणी ॥ ५ ॥
śrīvasiṣṭha uvāca ,
evaṃvādini saivāsya vākyamākṣipya bhūpateḥ ,
bhūyaḥ provāca cūḍālā munidārakarūpiṇī 5
5. śrīvasiṣṭhaḥ uvāca evaṃvādini sā eva asya vākyam
ākṣipya bhūpateḥ bhūyaḥ provāca cūḍālā munidārakarūpiṇī
5. śrīvasiṣṭhaḥ uvāca: bhūpateḥ evaṃvādini (sati) sā eva munidārakarūpiṇī cūḍālā asya vākyam ākṣipya bhūyaḥ provāca.
5. Śrī Vasiṣṭha said: As the king (bhūpati) was speaking thus, Chūḍālā, who was in the guise of a young sage (muni-dāraka), herself interrupted his words and spoke again.
5. וַסִישְׁטְהָ אמר: בעוד המלך מדבר כך, קטעה צ'וּדָאלָה, בצורת נער-פרוש, את דבריו ואמרה שוב.
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चूडालोवाच ।
आस्तामेषा कथा तावत्सर्वं ते वर्णितं मया ।
त्वं मे कथय हे साधो कस्त्वमद्रौ करोषि किम् ॥ ६ ॥
cūḍālovāca ,
āstāmeṣā kathā tāvatsarvaṃ te varṇitaṃ mayā ,
tvaṃ me kathaya he sādho kastvamadrau karoṣi kim 6
6. cūḍālā uvāca āstām eṣā kathā tāvat sarvam te varṇitam
mayā tvam me kathaya he sādho kaḥ tvam adrau karoṣi kim
6. cūḍālā uvāca: eṣā kathā tāvat āstām; sarvam mayā te varṇitam.
he sādho,
tvam me kathaya: tvam kaḥ (asi)? adrau kim karoṣi?
6. Chūḍālā said: 'Let this topic (kathā) rest for now; I have described everything to you. O good one (sādhu), tell me: Who are you, and what are you doing on this mountain (adri)?'
6. צ'וּדָאלָה אמרה: נניח לסיפור הזה כעת, סיפרתי לך את הכל. ספר לי אתה, איש צדיק, מי אתה ומה מעשיך על ההר הזה?
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कियत्पर्यवसानेयं भवतो वनवासिता ।
सत्यं कार्यं च नोऽसत्यं वक्तुं जानन्ति तापसाः ॥ ७ ॥
kiyatparyavasāneyaṃ bhavato vanavāsitā ,
satyaṃ kāryaṃ ca no'satyaṃ vaktuṃ jānanti tāpasāḥ 7
7. kipatparyavasānā iyam bhavataḥ vanavāsitā | satyam
kāryam ca naḥ asatyam vaktum jānanti tāpasāḥ
7. bhavataḥ iyam kipatparyavasānā vanavāsitā tāpasāḥ
satyam kāryam ca naḥ asatyam vaktum jānanti
7. How long will this forest dwelling of yours last? Ascetics know how to speak the truth and what is proper, and not falsehood for us.
7. מהו היעד של שהותך ביער? הרי פרושים המוקדשים לליבוי העוצמה הרוחנית יודעים לומר אמת ולא כזב.
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शिखिध्वज उवाच ।
देवपुत्रोऽसि जानासि सर्वमेव यथास्थितम् ।
लोकवृत्तान्ततज्ज्ञोऽसि किमन्यत्कथयाम्यहम् ॥ ८ ॥
śikhidhvaja uvāca ,
devaputro'si jānāsi sarvameva yathāsthitam ,
lokavṛttāntatajjño'si kimanyatkathayāmyaham 8
8. śikhidhvajaḥ uvāca | devaputraḥ asi jānāsi sarvam eva
yathāsthitam | lokavṛttāntatajñaḥ asi kim anyat kathayāmi aham
8. śikhidhvajaḥ uvāca (tvam) devaputraḥ
asi (tvam) sarvam eva yathāsthitam
jānāsi (tvam) lokavṛttāntatajñaḥ
asi aham anyat kim kathayāmi
8. Shikhidhvaja said: "You are a son of a god; you know everything exactly as it is. You are a knower of the world's affairs. What else should I tell you?"
8. שִׁיכִידְהְוָאגָ'ה אמר: אתה בן-אלים ויודע את כל הדברים כהווייתם. אתה מבין בהליכות העולם, מה עוד אוכל לספר לך?
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संसारभयभीतत्वान्निवसामि वनान्तरे ।
जानतोपि हि मामार्य कथयाम्येव ते मनाक् ॥ ९ ॥
saṃsārabhayabhītatvānnivasāmi vanāntare ,
jānatopi hi māmārya kathayāmyeva te manāk 9
9. saṃsārabhayabhītatvāt nivasāmi vana antare |
jānataḥ api hi mām ārya kathayāmi eva te manāk
9. (aham) saṃsārabhayabhītatvāt vana antare nivasāmi he ārya,
api hi (tvam) mām jānataḥ (santī api),
eva te manāk kathayāmi
9. Due to being afraid of the fear of transmigration (saṃsāra), I dwell within a forest. Although you know me, O noble one, I will indeed tell you a little.
9. מתוך פחד מִסְבַךְ הַקִיּוּם הַתְּעוּדָתִי (סַמְסָארָה), אני מתגורר במעבי היער. אף על פי שאתה כבר מכיר אותי, איש אציל, אגיד לך בקצרה.
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शिखिध्वजोऽहं भूपालस्त्यक्त्वा राज्यमिहास्थितः ।
भृशं भीतोस्मि तत्त्वज्ञ संसृतौ जन्मनः पुनः ॥ १० ॥
śikhidhvajo'haṃ bhūpālastyaktvā rājyamihāsthitaḥ ,
bhṛśaṃ bhītosmi tattvajña saṃsṛtau janmanaḥ punaḥ 10
10. śikhidhvajaḥ aham bhūpālaḥ tyaktvā rājyam iha āsthitaḥ
| bhṛśam bhītaḥ asmi tattvajña saṃsṛtau janmanaḥ punaḥ
10. aham śikhidhvajaḥ bhūpālaḥ (asmi) (aham) rājyam tyaktvā iha āsthitaḥ (asmi) he tattvajña,
(aham) saṃsṛtau janmanaḥ punaḥ bhṛśam bhītaḥ asmi
10. I am Shikhidhvaja, the king, who has abandoned his kingdom and settled here. O knower of truth, I am greatly afraid of rebirth (saṃsṛti) again.
10. אני המלך שִׁיכִידְהְוָאגָ'ה, שנטשתי את ממלכתי ובאתי לשכון כאן. הו יודע האמת, אני חרד מאוד מלהיוולד שוב ושוב בסבך הקיום.
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सुखं पुनः पुनर्दुःखं पुनर्मरणजन्मनी ।
भवतस्तेन तप्येऽहं तत्त्वज्ञ वनवीथिषु ॥ ११ ॥
sukhaṃ punaḥ punarduḥkhaṃ punarmaraṇajanmanī ,
bhavatastena tapye'haṃ tattvajña vanavīthiṣu 11
11. sukham punaḥ punaḥ duḥkham punaḥ maraṇajanmanī
bhavataḥ tena tapye aham tattvajña vanavīthiṣu
11. tattvajña vanavīthiṣu punaḥ sukham punaḥ punaḥ
duḥkham punaḥ maraṇajanmanī bhavataḥ tena aham tapye
11. O knower of truth (tattvajña), happiness, then sorrow again and again, and then birth and death repeatedly - these things constantly occur. Therefore, I suffer deeply in the forest paths.
11. אושר ששוב ושוב מתחלף בסבל, ולידה ומוות שחוזרים חלילה — בגלל אלה אני מתייסר בשבילי היער, הו יודע האמת.
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भ्रमन्नपि दिगन्तेषु चरन्नपि परंतपः ।
नासादयामि विश्रान्तिमेकां निधिमिवाधनः ॥ १२ ॥
bhramannapi diganteṣu carannapi paraṃtapaḥ ,
nāsādayāmi viśrāntimekāṃ nidhimivādhanaḥ 12
12. bhraman api diganteṣu caran api paraṃtapaḥ na
āsādayāmi viśrāntim ekām nidhim iva adhanaḥ
12. paraṃtapaḥ diganteṣu bhraman api caran api
ekām viśrāntim na āsādayāmi adhanaḥ nidhim iva
12. O tormentor of foes (paraṃtapa), even though I wander to the ends of the earth and travel extensively, I cannot find even a single moment of rest, just as a poor man cannot find a treasure.
12. גם כשאני נודד עד אפסי ארץ ומשוטט לכל עבר, הו מכניע אויבים, אינני מוצא ולו שביב של מנוחה, כשם שאביון אינו מוצא מטמון.
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अयत्नोऽप्यफलोऽप्येको ह्यपूर्णोऽप्यस्तसंगतिः ।
शुष्याम्यत्र वने साधो घुणक्षुण्ण इव द्रुमः ॥ १३ ॥
ayatno'pyaphalo'pyeko hyapūrṇo'pyastasaṃgatiḥ ,
śuṣyāmyatra vane sādho ghuṇakṣuṇṇa iva drumaḥ 13
13. ayatnaḥ api aphalaḥ api ekaḥ hi apūrṇaḥ api astasaṃgatiḥ
śuṣyāmi atra vane sādho ghuṇakṣuṇṇaḥ iva drumaḥ
13. sādho atra vane aham ayatnaḥ api aphalaḥ api ekaḥ api
apūrṇaḥ api astasaṃgatiḥ hi śuṣyāmi ghuṇakṣuṇṇaḥ drumaḥ iva
13. O virtuous one (sādho), I am here in this forest, making no effort, fruitless, utterly alone, indeed unfulfilled, and having lost all connections, I waste away, just like a tree eaten by termites.
13. ללא מאמץ, חסר פרי, בודד, לא מוגשם ומנותק מכל חברה, אני נובל ביער הזה, איש צדיק, כמו עץ שנאכל על ידי תולעים.
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इमामखण्डितां सम्यक् क्रियां संपादयन्नपि ।
दुःखाद्गच्छामि दुःखौघममृतं मे विषं स्थितम् ॥ १४ ॥
imāmakhaṇḍitāṃ samyak kriyāṃ saṃpādayannapi ,
duḥkhādgacchāmi duḥkhaughamamṛtaṃ me viṣaṃ sthitam 14
14. imām akhaṇḍitām samyak kriyām saṃpādayan api
duḥkhāt gacchāmi duḥkhaugham amṛtam me viṣam sthitam
14. aham imām akhaṇḍitām samyak kriyām saṃpādayan api
duḥkhāt duḥkhaugham gacchāmi me amṛtam viṣam sthitam
14. Even though I am perfectly carrying out this continuous spiritual practice (kriyā), I repeatedly move from one misfortune to a torrent of sorrows; for me, even nectar has become like poison.
14. אף על פי שאני מבצע את הפעולות והטקסים הללו בשלמות וללא דופי, אני עובר מסבל אל נחשול של סבל; מה שהיה אמור להיות משקה אלמות הפך עבורי לרעל.
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चूडालोवाच ।
पितामहमहं पूर्वं कदाचित्पृष्टवानिदम् ।
यत्क्रियाज्ञानयोरेकं श्रेयस्तद्ब्रूहि मे प्रभो ॥ १५ ॥
cūḍālovāca ,
pitāmahamahaṃ pūrvaṃ kadācitpṛṣṭavānidam ,
yatkriyājñānayorekaṃ śreyastadbrūhi me prabho 15
15. cūḍālā uvāca pitāmaham aham pūrvam kadācit pṛṣṭavān
idam yat kriyājñānayoḥ ekam śreyaḥ tat brūhi me prabho
15. cūḍālā uvāca aham pūrvam kadācit pitāmaham idam pṛṣṭavān
prabho me kriyājñānayoḥ yat ekam śreyaḥ tat brūhi
15. Cūḍālā said: 'I once asked my grandfather this question: "O Lord, please tell me which is superior, action or knowledge?"'
15. צ'וּדָאלָה אמרה: בעבר שאלתי את סבי את השאלה הזו: הגד לי, אדוני, מבין השניים — פולחן ומעשים או ידע — מהו הטוב העליון?
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ब्रह्मोवाच ।
ज्ञानं हि परमं श्रेयः कैवल्यं तेन वेत्त्यलम् ।
कालातिवाहनायैव विनोदायोदिता क्रिया ॥ १६ ॥
brahmovāca ,
jñānaṃ hi paramaṃ śreyaḥ kaivalyaṃ tena vettyalam ,
kālātivāhanāyaiva vinodāyoditā kriyā 16
16. brahmā uvāca jñānam hi paramam śreyaḥ kaivalyam tena
vetti alam kālātivāhanāya eva vinodāya uditā kriyā
16. brahmā uvāca hi jñānam paramam śreyaḥ tena kaivalyam
alam vetti kriyā kālātivāhanāya eva vinodāya uditā
16. Brahmā said: 'Indeed, knowledge is the supreme good; through it, one truly attains ultimate liberation. Action is merely intended for passing time and for amusement.'
16. בְּרַהְמָא אמר: הידע הוא אכן הטוב העליון, שכן דרכו משיגים את השחרור המוחלט. הפולחן והמעשים נגזרו רק כדי להעביר את הזמן ולספק שעשוע.
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अलब्धज्ञानदृष्टीनां क्रिया पुत्रपरायणम् ।
यस्य नास्त्यम्बरं पट्टं कम्बलं किं त्यजत्यसौ ॥ १७ ॥
alabdhajñānadṛṣṭīnāṃ kriyā putraparāyaṇam ,
yasya nāstyambaraṃ paṭṭaṃ kambalaṃ kiṃ tyajatyasau 17
17. alabdhajñānadṛṣṭīnām kriyā putraparāyaṇam yasya
na asti ambaram paṭṭam kambalam kim tyajati asau
17. alabdhajñānadṛṣṭīnām kriyā putraparāyaṇam yasya
ambaram paṭṭam kambalam na asti asau kim tyajati
17. For those who have not gained the insight of knowledge, actions are directed towards (obtaining) progeny. What can one abandon if they possess neither a silken garment nor a simple blanket?
17. עבור אלה שלא זכו בראיית הידע, המעשים והטקסים הם המשענת, בני. מי שאין לו בגד משי אצילי, כיצד יוותר על שמיכתו הבלויה?
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वासनामात्रसारत्वादज्ञस्य सफलाः क्रियाः ।
सर्वा एवाफला ज्ञस्य वासनामात्रसंक्षयात् ॥ १८ ॥
vāsanāmātrasāratvādajñasya saphalāḥ kriyāḥ ,
sarvā evāphalā jñasya vāsanāmātrasaṃkṣayāt 18
18. vāsanāmātrasāratvāt ajñasya saphalāḥ kriyāḥ
sarvāḥ eva aphalāḥ jñasya vāsanāmātrasaṃkṣayāt
18. ajñasya vāsanāmātrasāratvāt kriyāḥ saphalāḥ
jñasya vāsanāmātrasaṃkṣayāt sarvāḥ eva aphalāḥ
18. For the ignorant person, actions are considered fruitful because their very essence lies solely in desires (vāsanā). However, for the wise person, all actions are unfruitful due to the complete destruction of all desires (vāsanā).
18. כיוון שהן מונעות על ידי רשמי תשוקה (וָאסָנָה), פעולותיו של הבלתי-נאור נושאות פרי. אך עבור היודע, כל הפעולות אינן מותירות פרי, כיוון שרשמי התשוקה שלו כלו לחלוטין.
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सर्वा हि वासनाभावे प्रयान्त्यफलतां क्रियाः ।
अशुभाः फलवन्त्योपि सेकाभावे लता इव ॥ १९ ॥
sarvā hi vāsanābhāve prayāntyaphalatāṃ kriyāḥ ,
aśubhāḥ phalavantyopi sekābhāve latā iva 19
19. sarvāḥ hi vāsanā-abhāve prayānti aphalatām kriyāḥ
aśubhāḥ phalavantyaḥ api seka-abhāve latāḥ iva
19. hi sarvāḥ kriyāḥ vāsanā-abhāve aphalatām prayānti,
aśubhāḥ phalavantyaḥ api latāḥ seka-abhāve iva
19. Indeed, all actions, even those that are inauspicious yet appear to bear fruit, ultimately lead to no result if there is an absence of underlying mental impressions, much like vines fail to yield fruit without irrigation.
19. בהיעדר רשמי תשוקה, כל הפעולות נעשות עקרות ואינן מניבות פרי — אפילו השליליות או החיוביות — בדיוק כמו מטפסים שנובלים ללא השקיה.
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ऋत्वन्तरे यथा याति विलयं पूर्वमार्तवम् ।
तथैव वासनानाशे नाशमेति क्रियाफलम् ॥ २० ॥
ṛtvantare yathā yāti vilayaṃ pūrvamārtavam ,
tathaiva vāsanānāśe nāśameti kriyāphalam 20
20. ṛtu-antare yathā yāti vilayam pūrvam ārtavam
tathā eva vāsanā-nāśe nāśam eti kriyā-phalam
20. yathā pūrvam ārtavam ṛtu-antare vilayam yāti,
tathā eva vāsanā-nāśe kriyā-phalam nāśam eti
20. Just as the yield of a previous season naturally disappears in a subsequent one, so too, upon the cessation of mental impressions, the consequences of actions likewise cease to exist.
20. כפי שפרחי העונה הקודמת נעלמים עם חילופי העונות, כך עם הכחדת רשמי התשוקה נעלמים פירות הפעולות.
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न स्वभावेन फलति यथा शरलता फलम् ।
क्रिया निर्वासना पुत्र फलं फलति नो तथा ॥ २१ ॥
na svabhāvena phalati yathā śaralatā phalam ,
kriyā nirvāsanā putra phalaṃ phalati no tathā 21
21. na svabhāvena phalati yathā śara-latā phalam
kriyā nir-vāsanā putra phalam phalati no tathā
21. putra,
yathā śara-latā svabhāvena phalam na phalati,
tathā nir-vāsanā kriyā phalam no phalati
21. O son, just as a reed creeper does not naturally produce fruit, so too, an action performed without underlying mental impressions certainly does not yield any result.
21. כשם שקנה-סוף אינו מניב פרי בטבעו, כך פעולה הנקייה מרשמי תשוקה, בני, אינה מניבה פירות.
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सयक्षवासनो बालो यक्षं पश्यति नान्यथा ।
सदुःखवासनो मूढो दुःखं पश्यति नान्यथा ॥ २२ ॥
sayakṣavāsano bālo yakṣaṃ paśyati nānyathā ,
saduḥkhavāsano mūḍho duḥkhaṃ paśyati nānyathā 22
22. sa-yakṣa-vāsanāḥ bālaḥ yakṣam paśyati na anyathā
sa-duḥkha-vāsanāḥ mūḍhaḥ duḥkham paśyati na anyathā
22. sa-yakṣa-vāsanāḥ bālaḥ yakṣam na anyathā paśyati.
sa-duḥkha-vāsanāḥ mūḍhaḥ duḥkham na anyathā paśyati
22. A child with mental impressions of a yakṣa sees only a yakṣa and nothing else. Likewise, a deluded person with mental impressions of suffering sees only suffering and nothing else.
22. ילד שמוחו מלא בדימוי של שד (יַקְשָׁה) רואה שד ואין בלעדיו; כסיל שמחשבתו מלאה ברשמי סבל רואה סבל ואין בלעדיו.
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आकारभासुरात्युच्चैर्न ददाति फलं क्रिया ।
शुभाशुभा वा तज्ज्ञस्य फुल्ला शरलता यथा ॥ २३ ॥
ākārabhāsurātyuccairna dadāti phalaṃ kriyā ,
śubhāśubhā vā tajjñasya phullā śaralatā yathā 23
23. ākārabhāsurātyuccaiḥ na dadāti phalam kriyā
śubhāśubhā vā tatjñasya phullā śaralatā yathā
23. tatjñasya kriyā śubhāśubhā vā ākārabhāsurātyuccaiḥ
na dadāti phalam yathā phullā śaralatā
23. For one who has realized the truth, an action (karma), whether virtuous or non-virtuous, does not yield results, even if it is outwardly splendid and very grand. It is like a blooming śaralatā plant, which, despite its appearance, bears no fruit.
23. פעולה, גם אם היא נראית מרהיבה ונשגבת, בין אם היא טובה ובין אם רעה, אינה מניבה פרי עבור יודע האמת, כשם שקנה-סוף פורח אינו מוציא פרי.
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वासना चेह नास्त्येव साहंकारादिरूपिणी ।
असत्यैवोदिता मौर्ख्यान्मरुभूमाविवाम्बुधिः ॥ २४ ॥
vāsanā ceha nāstyeva sāhaṃkārādirūpiṇī ,
asatyaivoditā maurkhyānmarubhūmāvivāmbudhiḥ 24
24. vāsanā ca iha na asti eva sāhaṅkārādirūpiṇī asatyā
eva uditā maurkhyāt marubhūmāu iva ambudhiḥ
24. iha ca vāsanā sāhaṅkārādirūpiṇī eva na asti asatyā
eva maurkhyāt uditā marubhūmāu iva ambudhiḥ
24. And in this (state of realization), latent desires (vāsanā) that manifest as ego (ahaṅkāra) and similar forms truly do not exist. Such desires arise as unreal solely due to ignorance, just like an ocean appearing in a desert.
24. רשמי התשוקה (וָאסָנָה) הדוחפים את תחושת האגו (אַהַנְקָארָה) וכיוצא בזה אינם קיימים באמת; הם עולים בטעות מתוך בערות, בדיוק כמו ים המופיע בלב מדבר.
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यस्य मौर्ख्यं क्षयं यातं सर्वं ब्रह्मेति भावनात् ।
नोदेति वासना तस्य प्राज्ञस्येवाम्बुधिर्मरौ ॥ २५ ॥
yasya maurkhyaṃ kṣayaṃ yātaṃ sarvaṃ brahmeti bhāvanāt ,
nodeti vāsanā tasya prājñasyevāmbudhirmarau 25
25. yasya maurkhyam kṣayam yātam sarvam brahma iti bhāvanāt
na udeti vāsanā tasya prājñasya iva ambudhiḥ marau
25. yasya maurkhyam sarvam brahma iti bhāvanāt kṣayam yātam
tasya vāsanā na udeti marau prājñasya iva ambudhiḥ
25. For the one whose ignorance has been completely eradicated by the profound realization that 'all is Brahman (brahman)', no latent desire (vāsanā) arises. This is just as an ocean does not appear to a discerning person in a desert.
25. מי שבערותו כלה מתוך ההבנה שכל היש הוא בְּרַהְמַן (המציאות הקוסמית), לא עולים בו עוד רשמי תשוקה, כשם שאדם חכם אינו רואה ים במדבר.
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वासनामात्रसंत्यागाज्जरामरणवर्जितम् ।
पदं भवति जीवोऽन्तर्भूयो जन्मविवर्जितम् ॥ २६ ॥
vāsanāmātrasaṃtyāgājjarāmaraṇavarjitam ,
padaṃ bhavati jīvo'ntarbhūyo janmavivarjitam 26
26. vāsanāmātrasaṃtyāgāt jarāmaraṇavarjitam padam
bhavati jīvaḥ antaḥ bhūyaḥ janmavivarjitam
26. vāsanāmātrasaṃtyāgāt jīvaḥ antaḥ jarāmaraṇavarjitam
bhūyaḥ janmavivarjitam padam bhavati
26. Simply by the complete renunciation of latent desires (vāsanā), the individual soul (jīva) inwardly attains a state devoid of old age and death, and also completely free from future births.
26. רק באמצעות ויתור על רשמי התשוקה, הַנְּשָׁמָה הָאִישִׁית (גִ'יוָוה) מגיעה מבפנים למצב המשוחרר מזיקנה וממוות, וחופשיה לחלוטין מלידה מחדש.
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सवासनं मनो ज्ञेयं ज्ञानं निर्वासनं मनः ।
ज्ञानेन ज्ञेयमभ्येत्य पुनर्जीवो न जायते ॥ २७ ॥
savāsanaṃ mano jñeyaṃ jñānaṃ nirvāsanaṃ manaḥ ,
jñānena jñeyamabhyetya punarjīvo na jāyate 27
27. sa-vāsanam manaḥ jñeyam jñānam nir-vāsanam manaḥ
jñānena jñeyam abhyetya punaḥ jīvaḥ na jāyate
27. manaḥ sa-vāsanam jñeyam jñānam nir-vāsanam manaḥ
jñānena jñeyam abhyetya jīvaḥ punaḥ na jāyate
27. The mind, when accompanied by latent impressions (vāsanā), is to be understood as the object of knowledge. True knowledge (jñāna) itself is the mind devoid of such impressions. Having attained this knowable through knowledge, the individual soul (jīva) is not born again.
27. חשיבה האחוזת ברשמי תשוקה נחשבת לבורות, בעוד חשיבה המטוהרת מרשמים אלה היא הידע עצמו. כאשר הנשמה האישית משיגה את מושא הידע באמצעות הידע, היא אינה נולדת עוד.
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चूडालोवाच ।
ज्ञानमेव परं श्रेय इति ब्रह्मादयोऽपि ते ।
प्राहुर्महान्तो राजर्षे त्वं किमज्ञानवान्स्थितः ॥ २८ ॥
cūḍālovāca ,
jñānameva paraṃ śreya iti brahmādayo'pi te ,
prāhurmahānto rājarṣe tvaṃ kimajñānavānsthitaḥ 28
28. cūḍālā uvāca jñānam eva param śreyaḥ iti brahmā-ādayaḥ
api te prāhuḥ mahāntaḥ rājarṣe tvam kim ajñānavān sthitaḥ
28. cūḍālā uvāca rājarṣe brahmā-ādayaḥ mahāntaḥ api te jñānam
eva param śreyaḥ iti prāhuḥ tvam kim ajñānavān sthitaḥ
28. Cūḍālā said: "Brahmā and other great beings have declared to you, O royal sage (rājarṣi), that knowledge (jñāna) alone is the supreme welfare (śreya). Why, then, do you remain in a state of ignorance?"
28. צ'וּדָאלָה אמרה: כיוון שַׁבְּרַהְמָא ושאר הגדולים הכריזו כי הידע הוא הטוב העליון, הו מלך-חכם (רָאגָ'ארְשִׁי), מדוע אתה נשאר שקוע בבערות?
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इतः कमण्डलुरितो दण्डकाष्ठमितो बृसी ।
इत्यनर्थविलासेऽस्मिन्रमसे किं महीपते ॥ २९ ॥
itaḥ kamaṇḍalurito daṇḍakāṣṭhamito bṛsī ,
ityanarthavilāse'sminramase kiṃ mahīpate 29
29. itaḥ kamaṇḍaluḥ itaḥ daṇḍakāṣṭham itaḥ bṛsī
iti anartha-vilāse asmin ramase kim mahīpate
29. mahīpate itaḥ kamaṇḍaluḥ itaḥ daṇḍakāṣṭham
itaḥ bṛsī iti asmin anartha-vilāse kim ramase
29. O King (mahīpati), why do you engage in this meaningless display, saying, "Here is the water pot, here the staff, here the mat"?
29. כאן כד מים, שם מטה עץ, ושם מחצלת קש — מדוע אתה מוצא הנאה במשחק חסר תועלת זה, הו מלך?
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कोऽहं कथमिदं जातं कथं शाम्यति चेति भोः ।
राजन्नावेक्षसे कस्मात्किमज्ञ इव तिष्ठसि ॥ ३० ॥
ko'haṃ kathamidaṃ jātaṃ kathaṃ śāmyati ceti bhoḥ ,
rājannāvekṣase kasmātkimajña iva tiṣṭhasi 30
30. kaḥ aham katham idam jātam katham śāmyati ca iti
bhoḥ rājan na āvekṣase kasmāt kim ajñaḥ iva tiṣṭhasi
30. bhoḥ rājan kaḥ aham idam katham jātam ca katham
śāmyati iti kasmāt na āvekṣase kim ajñaḥ iva tiṣṭhasi
30. O King (rājan)! Why do you not investigate these questions: "Who am I? How did this world come into being? And how will it subside?" Why do you remain as if ignorant?
30. מי אני? כיצד נולד היקום הזה, וכיצד הוא שוקט? הו מלך, מדוע אינך חוקר זאת, ומדוע אתה ניצב כאדם נטול דעת?
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कथं बन्धः कथं मोक्ष इति प्रश्रानुदाहरन् ।
पारावारविदां पादान्कस्माद्राजन्न सेवसे ॥ ३१ ॥
kathaṃ bandhaḥ kathaṃ mokṣa iti praśrānudāharan ,
pārāvāravidāṃ pādānkasmādrājanna sevase 31
31. katham bandhaḥ katham mokṣaḥ iti praśrān udāharan
| pārāvāravidām pādān kasmāt rājan na sevase ||
31. rājan katham bandhaḥ katham mokṣaḥ iti praśrān udāharan,
kasmāt pārāvāravidām pādān na sevase?
31. O King, when you are asking questions like 'How does bondage occur?' and 'How is final liberation (mokṣa) attained?', why do you not serve at the feet of those who have crossed the ocean of existence (meaning, those who are experts in spiritual knowledge)?
31. בלשונך שאלות כגון מהו שעבוד ומהו שחרור (מֹוקְשָׁה), מדוע אינך משרת למרגלותיהם של אלה המכירים את החוף שמעבר?
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दुःस्पन्दसंविदा शैलकोटरे क्रिययानया ।
जीवितं क्षिपयन्किं त्वं शिलाकीटवदास्थितः ॥ ३२ ॥
duḥspandasaṃvidā śailakoṭare kriyayānayā ,
jīvitaṃ kṣipayankiṃ tvaṃ śilākīṭavadāsthitaḥ 32
32. duḥspandasaṃvidā śailakoṭare kriyayā anayā |
jīvitam kṣipayan kim tvam śilākīṭavat āsthitaḥ ||
32. tvam duḥspandasaṃvidā anayā kriyayā śailakoṭare jīvitam kṣipayan,
śilākīṭavat kim āsthitaḥ?
32. Why are you, with your sluggish consciousness, staying in a mountain cave like a worm in a rock, merely passing your life with this activity?
32. בכלותך את חייך בנקיק סלע, במצב תודעה קהה וטקסים עקרים אלה, מדוע אתה מתקיים כמו תולעת בתוך אבן?
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साधूनां समदृष्टीनां परिप्रश्नेन सेवया ।
संगमेन च सा युक्तिर्लभ्यते मुच्यते यया ॥ ३३ ॥
sādhūnāṃ samadṛṣṭīnāṃ paripraśnena sevayā ,
saṃgamena ca sā yuktirlabhyate mucyate yayā 33
33. sādhūnām samadṛṣṭīnām paripraśnena sevayā |
saṅgamena ca sā yuktiḥ labhyate mucyate yayā ||
33. sādhūnām samadṛṣṭīnām paripraśnena,
sevayā,
ca saṅgamena sā yuktiḥ labhyate,
yayā mucyate.
33. That means (yoga) by which one achieves final liberation (mokṣa) is attained through thorough inquiry, service, and association with holy persons (sādhus) who have an equal vision.
33. באמצעות שאלת שאלות, שירות וקרבה לאנשים צדיקים בעלי ראייה שווה, משיגים את השיטה שבאמצעותה נגאלים.
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साधुनैव समं ग्रासं भुञ्जानो वनकोटरे ।
तिष्ठावष्टब्धदुश्चेष्टो धराविवरकीटवत् ॥ ३४ ॥
sādhunaiva samaṃ grāsaṃ bhuñjāno vanakoṭare ,
tiṣṭhāvaṣṭabdhaduśceṣṭo dharāvivarakīṭavat 34
34. sādhunā eva samam grāsam bhuñjānaḥ vanakoṭare |
tiṣṭha avaṣṭabdhaduśceṣṭaḥ dharāvivarakīṭavat ||
34. (tvam) vanakoṭare sādhunā eva samam grāsam bhuñjānaḥ,
avaṣṭabdhaduśceṣṭaḥ,
dharāvivarakīṭavat tiṣṭha.
34. Reside in a forest cave, partaking of the same simple meal only with a holy person (sādhu), with your unwholesome activities (karma) restrained, like a worm confined to a hole in the earth.
34. או שתמשיך לשבת בכוך היער, חולק פת לחם עם סגפן, כבול במעשים עקרים כמו תולעת במאורה באדמה!
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श्रीवसिष्ठ उवाच ।
कान्तया देवरूपिण्या तयैवं प्रतिबोधितः ।
अश्रुपूर्णमुखो वाक्यं शिखिध्वज उवाच ह ॥ ३५ ॥
śrīvasiṣṭha uvāca ,
kāntayā devarūpiṇyā tayaivaṃ pratibodhitaḥ ,
aśrupūrṇamukho vākyaṃ śikhidhvaja uvāca ha 35
35. śrī vasiṣṭhaḥ uvāca kāntayā devarūpiṇyā tayā evam
pratibodhitaḥ aśrupūrṇamukhaḥ vākyam śikhidhvajaḥ uvāca ha
35. śrī vasiṣṭhaḥ uvāca kāntayā devarūpiṇyā tayā evam
pratibodhitaḥ aśrupūrṇamukhaḥ śikhidhvajaḥ ha vākyam uvāca
35. Śrī Vasiṣṭha said: Thus awakened by his beloved, who had assumed a divine form, Śikhidhvaja, with his face full of tears, then spoke these words.
35. וַסִישְׁטְהָ אמר: לאחר שעוררה אותו אשתו האהובה שלבשה דמות שמימית, אמר שִׁיכִידְהְוָאגָ'ה, כשפניו מלאות דמעות:
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शिखिध्वज उवाच ।
अहो नु बोधितोऽस्म्यद्य चिरात्सुरसुत त्वया ।
मौर्ख्यादार्यसमासङ्गं मुक्त्वाहमवसं वने ॥ ३६ ॥
śikhidhvaja uvāca ,
aho nu bodhito'smyadya cirātsurasuta tvayā ,
maurkhyādāryasamāsaṅgaṃ muktvāhamavasaṃ vane 36
36. śikhidhvajaḥ uvāca aho nu bodhitaḥ asmi adya cirāt surasuta
tvayā maurkhyāt āryasamāsaṅgam muktvā aham avasam vane
36. śikhidhvajaḥ uvāca aho nu surasuta adya cirāt tvayā bodhitaḥ
asmi maurkhyāt āryasamāsaṅgam muktvā aham vane avasam
36. Śikhidhvaja said: "Oh, indeed! Today, after a long time, I have been awakened by you, O son of a god! Out of foolishness, I abandoned the association of noble ones and dwelled in the forest."
36. שִׁיכִידְהְוָאגָ'ה אמר: הוי, כעת עוררת אותי לראשונה מזה זמן רב, בן-אלים! מתוך טיפשות עזבתי את חברת האנשים האצילים וחייתי ביער.
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अहो नु मे क्षयं यातं मन्ये पापमशेषतः ।
यत्त्वमेव समागत्य संप्रबोधयसीह माम् ॥ ३७ ॥
aho nu me kṣayaṃ yātaṃ manye pāpamaśeṣataḥ ,
yattvameva samāgatya saṃprabodhayasīha mām 37
37. aho nu me kṣayam yātam manye pāpam aśeṣataḥ
yat tvam eva samāgatya samprabodhaya-si iha mām
37. aho nu me aśeṣataḥ pāpam kṣayam yātam manye
yat tvam eva samāgatya iha mām samprabodhaya-si
37. "Oh, indeed, I believe that all my sin has been completely destroyed, because you yourself have come here and are thoroughly enlightening me."
37. הוי, אני מאמין כי כל חטאיי כלו לחלוטין, שהרי אתה בעצמך באת לכאן כדי לעורר אותי!
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गुरुस्त्वं मे पिता त्वं मे मित्रं त्वं मे वरानन ।
शिष्यो नमस्करोम्यद्य पादौ तव कृपां कुरु ॥ ३८ ॥
gurustvaṃ me pitā tvaṃ me mitraṃ tvaṃ me varānana ,
śiṣyo namaskaromyadya pādau tava kṛpāṃ kuru 38
38. guruḥ tvam me pitā tvam me mitram tvam me varānana
śiṣyaḥ namaskaromi adya pādau tava kṛpām kuru
38. varānana tvam me guruḥ tvam me pitā tvam me mitram
śiṣyaḥ aham adya tava pādau namaskaromi kṛpām kuru
38. "You are my teacher (guru), my father, my friend, O beautiful-faced one! I, your disciple, bow down to your feet today. Please show me kindness."
38. אתה מוֹרַיי, אתה אבי, אתה רעי, יפה תואר! כתלמיד, אני קד קידה לרגליך היום; חמול עליי.
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यदुदारतमं वेत्सि यस्मिन् ज्ञाते न शोच्यते ।
भवामि निर्वृतो येन तद्ब्रह्मोपदिशाशु मे ॥ ३९ ॥
yadudāratamaṃ vetsi yasmin jñāte na śocyate ,
bhavāmi nirvṛto yena tadbrahmopadiśāśu me 39
39. yat udāratamam vetsi yasmin jñāte na śocyate
bhavāmi nirvṛtaḥ yena tat brahma upadiśa āśu me
39. yat udāratamam vetsi,
yasmin jñāte na śocyate,
yena nirvṛtaḥ bhavāmi,
tat brahma me āśu upadiśa.
39. Please teach me quickly about that Brahman (brahman) which you consider the most excellent, by knowing which one does not grieve, and by which I attain bliss.
39. למד אותי מהר על בְּרַהְמַן (הסוד הקוסמי העליון) שאתה מכיר, שעם ידיעתו אין עוד צער, ודרכו אשיג שלווה מוחלטת.
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घटज्ञानादयो ज्ञाने विभागाः सन्त्यनेकशः ।
ज्ञानानां परमं ज्ञानं कतरत्तारकं भवेत् ॥ ४० ॥
ghaṭajñānādayo jñāne vibhāgāḥ santyanekaśaḥ ,
jñānānāṃ paramaṃ jñānaṃ katarattārakaṃ bhavet 40
40. ghaṭa-jñāna-ādayaḥ jñāne vibhāgāḥ santi anekaśaḥ
jñānānām paramam jñānam katarat tārakam bhavet
40. jñāne ghaṭa-jñāna-ādayaḥ anekaśaḥ vibhāgāḥ santi;
jñānānām paramam tārakam jñānam katarat bhavet?
40. In the realm of knowledge, there are numerous divisions, such as the knowledge of a pot and so forth. Among all these forms of knowledge, which one is considered the supreme means of liberation?
40. בתחום הידע ישנן חלוקות רבות, כמו ידיעת הכד וכדומה. מהו הידע העליון מכל הידיעות, אשר מסוגל לפדות ולהושיע?
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चूडालोवाच ।
यद्युपादेयवाक्योऽहं राजर्षे तद्वदामि ते ।
यथा ज्ञानमिदं किंचिन्न वक्ष्ये स्थाणुकाकवत् ॥ ४१ ॥
cūḍālovāca ,
yadyupādeyavākyo'haṃ rājarṣe tadvadāmi te ,
yathā jñānamidaṃ kiṃcinna vakṣye sthāṇukākavat 41
41. cūḍālā uvāca yadi upādeya-vākyaḥ aham rājarṣe tat vadāmi
te yathā jñānam idam kiñcit na vakṣye sthāṇu-kākavat
41. cūḍālā uvāca.
rājarṣe,
yadi aham upādeya-vākyaḥ,
tat te vadāmi.
yathā sthāṇu-kākavat kiñcit idam jñānam na vakṣye.
41. Chudala replied: O Royal Sage, if my words are worthy of acceptance, then I will explain that to you. I will not teach this knowledge superficially, like the tale of the crow and the stump.
41. צ'וּדָאלָה אמרה: אם דבריי מקובלים עליך, הו מלך-חכם, אומר אותם לפניך. אך לא אספר את הידע הזה לריק, כמו עורב המקרקר על גזע עץ.
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अनुपादेयवाक्यस्य वक्तुः पृष्टस्य लीलया ।
व्रजन्त्यफलतां वाचस्तमसीवाक्षसंविदः ॥ ४२ ॥
anupādeyavākyasya vaktuḥ pṛṣṭasya līlayā ,
vrajantyaphalatāṃ vācastamasīvākṣasaṃvidaḥ 42
42. anupādeya-vākyasya vaktuḥ pṛṣṭasya līlayā
vrajanti aphalatām vācaḥ tamasi iva akṣa-saṃvidaḥ
42. anupādeya-vākyasya līlayā pṛṣṭasya vaktuḥ vācaḥ tamasi akṣa-saṃvidaḥ iva aphalatām vrajanti.
42. The words of a speaker whose advice is not deemed worthy, when asked casually, become fruitless, just like the perceptions of the senses in darkness.
42. כאשר דברי המדבר אינם נלקחים ברצינות ונשאלים כבדרך אגב, הופכים דבריו לחסרי ערך, כמו ראיית העיניים בחשכה.
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शिखिध्वज उवाच ।
यद्वक्षि तदुपादेयं मया विधिरिव श्रुतेः ।
अविचारितमेवाशु सत्यमेतद्वचो मम ॥ ४३ ॥
śikhidhvaja uvāca ,
yadvakṣi tadupādeyaṃ mayā vidhiriva śruteḥ ,
avicāritamevāśu satyametadvaco mama 43
43. śikhidhvaja uvāca yat vakṣi tat upādeyam mayā vidhiḥ
iva śruteḥ avicāritam eva āśu satyam etat vacaḥ mama
43. śikhidhvaja uvāca mama etat vacaḥ satyam avicāritam eva āśu.
yat vakṣi,
tat mayā śruteḥ vidhiḥ iva upādeyam
43. Śikhidhvaja said: Whatever you speak is to be accepted by me, just like a divine injunction (dharma) from the scriptures. This statement of mine is truly made swiftly and without any deliberation.
43. שִׁיכִידְהְוָאגָ'ה אמר: כל מה שתאמר אקבל ללא הרהור, בדיוק כמו מצווה מן הכתובים הקדושים. דברי אלה הם אמת לאמיתה.
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चूडालोवाच ।
यथा बालः पितुर्वाक्यं मुक्तहेतूपपादनम् ।
आदत्ते हि तथैव त्वं गृहाणैतद्वचो मम ॥ ४४ ॥
cūḍālovāca ,
yathā bālaḥ piturvākyaṃ muktahetūpapādanam ,
ādatte hi tathaiva tvaṃ gṛhāṇaitadvaco mama 44
44. cūḍālā uvāca yathā bālaḥ pituḥ vākyam muktahetūpapādanam
ādatte hi tathā eva tvam gṛhāṇa etat vacaḥ mama
44. cūḍālā uvāca yathā bālaḥ muktahetūpapādanam pituḥ vākyam hi ādatte,
tathā eva tvam mama etat vacaḥ gṛhāṇa
44. Cūḍālā said: Just as a child indeed accepts the word of its father, which guides towards liberation (mokṣa) without needing reasons, so too should you accept this word of mine.
44. צ'וּדָאלָה אמרה: כשם שילד מקבל את דברי אביו מבלי לדרוש הוכחות וצידוקים, כך עליך לקבל את דבריי.
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श्रवणानन्तरं बुद्ध्या शुभमित्येव भावयन् ।
श्रृणु गीतमिव त्यक्त्वा हेत्वर्थित्वं वचो मम ॥ ४५ ॥
śravaṇānantaraṃ buddhyā śubhamityeva bhāvayan ,
śrṛṇu gītamiva tyaktvā hetvarthitvaṃ vaco mama 45
45. śravaṇa anantaram buddhyā śubham iti eva bhāvayan
śṛṇu gītam iva tyaktvā hetvarthitvam vacaḥ mama
45. śravaṇa anantaram hetvarthitvam tyaktvā,
gītam iva mama vacaḥ śṛṇu.
buddhyā śubham eva iti bhāvayan.
45. After hearing, listen to my words like a song, abandoning any demand for reasons or explanations, and perceive it with your intelligence (buddhi) as simply auspicious.
45. מיד לאחר שתשמע, ראה זאת בליבך לטובה, והאזן לדבריי כשם שאתה מאזין לשיר, מבלי לתבוע נימוקים והוכחות.
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स्वचरितसदृशं तथोदयन्त्याश्चिरसमयेन विबोधनं च बुद्धेः ।
भवभयसुतरं महामतीनां श्रृणु कथयामि कथाक्रमं मनोज्ञम् ॥ ४६ ॥
svacaritasadṛśaṃ tathodayantyāścirasamayena vibodhanaṃ ca buddheḥ ,
bhavabhayasutaraṃ mahāmatīnāṃ śrṛṇu kathayāmi kathākramaṃ manojñam 46
46. svacaritasadṛśam tathā udayantyāḥ
cirasamayena vibodhanam ca buddheḥ
bhavabhayasutaram mahāmatīnām
śṛṇu kathayāmi kathākramam manojñam
46. śṛṇu kathayāmi manojñam kathākramam,
svacaritasadṛśam,
tathā cirasamayena buddheḥ udayantyāḥ vibodhanam ca,
mahāmatīnām bhavabhayasutaram.
46. Listen, I will narrate a delightful story (katha) that resonates with your own disposition, that brings about the awakening of your intelligence (buddhi) which develops over a long period, and that enables great-souled individuals to easily overcome the fear of rebirth (saṃsāra).
46. האזן, אספר לך מסכת סיפורים קסומה הדמה לקורות חייך, אשר מעוררת לאחר זמן רב את התבונה ומסייעת לבעלי השכל הנשגב לחצות בקלות את הפחד מסבך הקיום.
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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

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 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 (current chapter) 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