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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-95

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शिखिध्वज उवाच ।
आब्रह्मस्तम्बपर्यन्तं यद्ययं भासते भ्रमः ।
अर्थक्रियासमर्थश्च तत्कथं दुःखकारणम् ॥ १ ॥
śikhidhvaja uvāca ,
ābrahmastambaparyantaṃ yadyayaṃ bhāsate bhramaḥ ,
arthakriyāsamarthaśca tatkathaṃ duḥkhakāraṇam 1
1. śikhidhvajaḥ uvāca .
ābrahmastambaparyantam yat ayam bhāsate bhramaḥ .
arthakriyāsamarthaḥ ca tat katham duḥkhakāraṇam
1. śikhidhvajaḥ uvāca .
yat ayam bhramaḥ ābrahmastambaparyantam bhāsate ca arthakriyāsamarthaḥ tat katham duḥkhakāraṇam
1. Śikhidhvaja said: "If this delusion (bhramaḥ), extending from Brahmā down to a blade of grass, appears to be real and is capable of accomplishing practical actions, then how can it be a cause of suffering?"
1. שִׁיכִידְהְוָאגָ'ה אמר: אם אשליה זו נראית החל מִבְּרַהְמָא ועד לשיח הקטן ביותר, והיא אף מסוגלת לבצע פעולות בעלות תוצאות מעשיות, כיצד היא מהווה סיבה לסבל?
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कुम्भ उवाच ।
एवं जगद्भ्रमस्यास्य भावनं तावदाततम् ।
शिलीभूतस्य शीतेन सलिलस्येव रूक्षता ॥ २ ॥
kumbha uvāca ,
evaṃ jagadbhramasyāsya bhāvanaṃ tāvadātatam ,
śilībhūtasya śītena salilasyeva rūkṣatā 2
2. kumbhaḥ uvāca .
evam jagatbhramasya asya bhāvanam tāvat ātatam .
śilībhūtasya śītena salilasya iva rūkṣatā
2. kumbhaḥ uvāca .
evam asya jagatbhramasya bhāvanam tāvat ātatam śītena śilībhūtasya salilasya rūkṣatā iva
2. Kumbha said: "Indeed, the conception (bhāvana) of this worldly delusion (bhramaḥ) is so deeply entrenched, much like the rigidity of water that has been solidified by cold."
2. קֻמְבְּהָ אמר: תפיסת אשלית העולם נרחבת ומתמשכת כל עוד היא נחווית כחזקה, בדיוק כפי שמים שקפאו מקור הופכים לקשים כמו אבן.
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अज्ञानं शिथिलीभूतमेवं नष्टं विदुर्बुधाः ।
न नाशेन विनोदेति पूर्वसंस्थानविच्युतिः ॥ ३ ॥
ajñānaṃ śithilībhūtamevaṃ naṣṭaṃ vidurbudhāḥ ,
na nāśena vinodeti pūrvasaṃsthānavicyutiḥ 3
3. ajñānam śithilībhūtam evam naṣṭam viduḥ budhāḥ .
na nāśena vinā ut eti pūrvasaṃsthānavicyutiḥ
3. budhāḥ evam śithilībhūtam ajñānam naṣṭam viduḥ .
nāśena vinā pūrvasaṃsthānavicyutiḥ na ut eti
3. The wise understand that ignorance (ajñāna), thus weakened, is considered destroyed. For, a deviation from its former state does not arise without this destruction.
3. החכמים יודעים שכאשר הבורות נחלשת ומתרופפת, היא נעלמת. ללא היעלמות המבנה הישן, אין אפשרות להתעלות מעליו.
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तनुत्वं सर्वबोधस्य यत्तदेव हि कारणम् ।
सर्गोपशमसंपत्तौ प्रतिपन्ने परे पदे ॥ ४ ॥
tanutvaṃ sarvabodhasya yattadeva hi kāraṇam ,
sargopaśamasaṃpattau pratipanne pare pade 4
4. tanutvam sarvabodhasya yat tat eva hi kāraṇam .
sargopaśamasampattau pratipanne pare pade
4. yat sarvabodhasya tanutvam tat eva hi kāraṇam
pare pade pratipanne sargopaśamasampattau
4. When the supreme state (para pada) is realized, resulting in the attainment of the cessation of creation (sargopaśama), it is precisely the attenuation of all worldly perception (sarvabodha) that is the cause.
4. התדלדלות התפיסה המוגבלת היא היא הסיבה להשקטת הבריאה ולהשגת המצב העליון.
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तानवं दृश्यते यस्य तस्यानुक्रमतः स्वयम् ।
पूर्वसंस्थानविगमात्प्रशमोऽप्युपपद्यते ॥ ५ ॥
tānavaṃ dṛśyate yasya tasyānukramataḥ svayam ,
pūrvasaṃsthānavigamātpraśamo'pyupapadyate 5
5. tānavaṃ dṛśyate yasya tasya anukramataḥ svayam
| pūrvasaṃsthānavigamāt praśamaḥ api upapadyate
5. yasya tānavaṃ dṛśyate,
tasya pūrvasaṃsthānavigamāt anukramataḥ svayam api praśamaḥ upapadyate
5. When its subtle nature (tānava) is perceived, then, in due course, of its own accord, a state of tranquility (praśama) also arises from the dissolution of its previous form.
5. מי שחווה את התדלדלות התפיסה הזו, משיג בהדרגה שלווה פנימית מתוך היעלמות המבנה הישן של החשיבה.
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अनेनैव क्रमेणैवं त्वमादिपुरुषो नृपः ।
भ्रमाकारोदयं विद्धि मृगतृष्णाम्बुवत्स्थितम् ॥ ६ ॥
anenaiva krameṇaivaṃ tvamādipuruṣo nṛpaḥ ,
bhramākārodayaṃ viddhi mṛgatṛṣṇāmbuvatsthitam 6
6. anena eva kramena evam tvam ādipurūṣaḥ nṛpaḥ |
bhramākārodayam viddhi mṛgatṛṣṇāmbuvat sthitam
6. Nṛpa,
anena eva krameṇa evaṃ tvam ādipurūṣaḥ bhramākārodayam mṛgatṛṣṇāmbuvat sthitam viddhi.
6. O King, by this very sequence, you, the primeval person (ādipurūṣa), should understand the appearance of illusory forms (bhramākārodaya) to be situated like water in a mirage (mṛgatṛṣṇāmbu).
6. באותו סדר, מלך, דע כי הופעת התעתוע של בְּרַהְמָא (האדם הראשון) קיימת בדיוק כמו מים של פטא מורגנה.
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एषा पितामहाभावेऽप्यसती भूतसंततिः ।
न कदाचन तत्सिद्धं यदसिद्धेन साध्यते ॥ ७ ॥
eṣā pitāmahābhāve'pyasatī bhūtasaṃtatiḥ ,
na kadācana tatsiddhaṃ yadasiddhena sādhyate 7
7. eṣā pitāmahābhāve api asatī bhūtasaṃtatiḥ | na
kadācana tat siddham yat asiddhena sādhyate
7. Eṣā bhūtasaṃtatiḥ pitāmahābhāve api asatī.
Yad asiddhena sādhyate,
tat kadācana na siddham.
7. Even in the absence of Brahmā (pitāmaha), this lineage of beings (bhūtasaṃtatiḥ) is unreal. That which is accomplished by the non-existent can never truly be achieved.
7. שרשרת היצורים הזו אינה קיימת באמת בהיעדר בְּרַהְמָא. מה שמנסים להוכיח באמצעות דבר שאינו מוכח, לעולם אינו יכול להתבסס.
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अयं भूतोपलम्भो हि मृगतृष्णाम्ब्विवोदितः ।
विचाराद्विलयं याति शुक्तौ रजतधीरिव ॥ ८ ॥
ayaṃ bhūtopalambho hi mṛgatṛṣṇāmbvivoditaḥ ,
vicārādvilayaṃ yāti śuktau rajatadhīriva 8
8. ayam bhūtopalambhaḥ hi mṛgatṛṣṇāmbu iva uditaḥ
| vicārāt vilayam yāti śuktau rajatadhīḥ iva
8. Ayam bhūtopalambhaḥ hi mṛgatṛṣṇāmbu iva uditaḥ.
Vicārāt (saḥ) śuktau rajatadhīḥ iva vilayam yāti.
8. This perception of reality (bhūtopalambhaḥ), indeed, arises like water in a mirage (mṛgatṛṣṇāmbu iva uditaḥ). Through proper inquiry (vicāra), it dissolves, just like the illusion of silver in a conch shell (śuktau rajatadhīḥ iva).
8. תפיסת היצורים הללו עלתה כמו מים של פטא מורגנה, ובאמצעות חקירה פנימית היא מתפוגגת, כמו התפיסה של כסף בתוך צדף.
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कारणाभावतः कार्यमभूत्वा भवतीति यत् ।
मिथ्याज्ञानादृते तस्य न रूपमुपपद्यते ॥ ९ ॥
kāraṇābhāvataḥ kāryamabhūtvā bhavatīti yat ,
mithyājñānādṛte tasya na rūpamupapadyate 9
9. kāraṇābhāvataḥ kāryam abhūtvā bhavati iti yat
mithyājñānāt ṛte tasya na rūpam upapadyate
9. yat kāryam kāraṇābhāvataḥ abhūtvā bhavati iti
tasya rūpam mithyājñānāt ṛte na upapadyate
9. The idea that an effect can come into being without a cause, without having existed previously, is a notion whose true nature (rūpam) cannot be established (upapadyate) except through false knowledge (mithyājñāna).
9. הרעיון שתוצאה נוצרת יש מאין ללא סיבה, אין לו שום צורה הגיונית מלבד היותו תפיסה מוטעית ובורות.
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मिथ्यादृष्टिप्रेक्षितं तु न कदाचन विद्यते ।
मृगतृष्णाम्भसा केन घटकाः परिपूरिताः ॥ १० ॥
mithyādṛṣṭiprekṣitaṃ tu na kadācana vidyate ,
mṛgatṛṣṇāmbhasā kena ghaṭakāḥ paripūritāḥ 10
10. mithyādṛṣṭi prekṣitam tu na kadācana vidyate
mṛgatṛṣṇāmbhasā kena ghaṭakāḥ paripūritāḥ
10. tu mithyādṛṣṭi prekṣitam kadācana na vidyate
kena mṛgatṛṣṇāmbhasā ghaṭakāḥ paripūritāḥ
10. Indeed, what is perceived by false vision (mithyādṛṣṭi) never truly exists. By what water from a mirage have pitchers ever been completely filled?
10. מה שנראה דרך ראייה מוטעית אינו קיים כלל. מי אי פעם מילא כדים במים של פטא מורגנה?
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शिखिध्वज उवाच ।
स्रष्टुराद्यस्य परमं ब्रह्म कस्मान्न कारणम् ।
अनन्तमजमव्यक्तमम्बरं शान्तमच्युतम् ॥ १२ ॥
śikhidhvaja uvāca ,
sraṣṭurādyasya paramaṃ brahma kasmānna kāraṇam ,
anantamajamavyaktamambaraṃ śāntamacyutam 12
12. śikhidhvajaḥ uvāca sraṣṭuḥ ādyasya paramam brahma kasmāt
na kāraṇam anantam ajam avyaktam ambaram śāntam acyutam
12. śikhidhvajaḥ uvāca kasmāt paramam
brahma ādyasya sraṣṭuḥ
kāraṇam na (tat hi) anantam ajam
avyaktam ambaram śāntam acyutam
12. Shikhidhvaja said: Why is the supreme (brahman) not the cause of the primordial creator? (For it is described as) infinite, unborn, unmanifest, all-pervading (like space), peaceful, and infallible.
12. שִׁיכִידְהְוָאגָ'ה אמר: מדוע הַבְּרַהְמָן העליון – האינסופי, הבלתי נולד, הבלתי מבוטא, הדומה לחלל, השליו והבלתי משתנה – אינו הסיבה של הבורא הראשון?
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अकर्तृकर्मकरणमकारणमबीजकम् ।
अप्रतर्क्यमविज्ञेयं ब्रह्म कर्तृ कथं भवेत् ॥ १३ ॥
akartṛkarmakaraṇamakāraṇamabījakam ,
apratarkyamavijñeyaṃ brahma kartṛ kathaṃ bhavet 13
13. akartṛ akarma akaraṇam akāraṇam abījakam
apratarkyam avijñeyam brahma kartṛ katham bhavet
13. akartṛ akarma akaraṇam akāraṇam abījakam
apratarkyam avijñeyam brahma kartṛ katham bhavet
13. How can the (brahman) be a doer, when it is without an agent, without action, without instruments, without cause, without origin (seed), unthinkable, and unknowable?
13. הַבְּרַהְמָן הוא חסר פועל, חסר פעולה, חסר אמצעי פעולה, חסר סיבה וחסר זרע; הוא מעבר להסבר ובלתי ניתן להבנה. כיצד הוא יכול להיות בורא?
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अकारणत्वात्कार्यत्वरहितं तज्जगद्भवेत् ।
अद्वैतैक्यमनाद्यन्तं तदाद्यमुपलम्भनम् ॥ १४ ॥
akāraṇatvātkāryatvarahitaṃ tajjagadbhavet ,
advaitaikyamanādyantaṃ tadādyamupalambhanam 14
14. akāraṇatvāt kāryatvarahitam tat jagat bhavet
advaitaikyam anādyantam tat ādyam upalambhanam
14. akāraṇatvāt tat jagat kāryatvarahitam bhavet
anādyantam advaitaikyam tat ādyam upalambhanam
14. Since it is causeless, this world (jagat) would be devoid of the nature of an effect. That non-dual unity (advaita), without beginning or end, is the primordial apprehension.
14. משום שאין סיבה, העולם חסר טבע של תוצאה. המציאות הראשונית היא אחדות ללא שני, ללא התחלה וסוף.
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अप्रतर्क्यमविज्ञेयं यच्छिवं शान्तमव्ययम् ।
तत्कथं कस्य केनैव कर्तृ भोक्तृ कदा भवेत् ॥ १५ ॥
apratarkyamavijñeyaṃ yacchivaṃ śāntamavyayam ,
tatkathaṃ kasya kenaiva kartṛ bhoktṛ kadā bhavet 15
15. apratarkyam avijñeyam yat śivam śāntam avyayam
tat katham kasya kena eva kartṛ bhoktṛ kadā bhavet
15. yat apratarkyam avijñeyam śivam śāntam avyayam
tat katham kasya kena eva kartṛ bhoktṛ kadā bhavet
15. How could that which is inconceivable, unknowable, blissful, peaceful, and imperishable be a doer or an enjoyer, and for whom, by whom, or when could it be so?
15. מה שהוא מעבר לתפיסה ולדעת, מבורך, שליו ובלתי משתנה – כיצד, של מי, באמצעות מה ומתי הוא יכל להיות יוצר או חווה?
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अतो नेदं कृतं किंचिज्जगदादि न विद्यते ।
न कर्तासि न भोक्तासि सर्वं शान्तमजं शिवम् ॥ १६ ॥
ato nedaṃ kṛtaṃ kiṃcijjagadādi na vidyate ,
na kartāsi na bhoktāsi sarvaṃ śāntamajaṃ śivam 16
16. ataḥ na idam kṛtam kiñcit jagat ādi na vidyate na
kartā asi na bhoktā asi sarvam śāntam ajam śivam
16. ataḥ idam kiñcit na kṛtam jagat ādi na vidyate na
kartā asi na bhoktā asi sarvam śāntam ajam śivam
16. Therefore, nothing of this is created, and the world's origin does not exist. You are neither a doer nor an enjoyer; everything is peaceful, unborn, and blissful.
16. לפיכך, שום דבר מזה לא נוצר, והעולם וכדומה אינם קיימים באמת. אינך הפועל ואינך החווה; הכל הוא שלווה, בלתי נולד ומבורך.
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कारणाभावतः कार्यं न कस्यचिदिदं जगत् ।
अकारणत्वात्कार्यत्वं भ्रमाद्विद्धि त्विदं जगत् ॥ १७ ॥
kāraṇābhāvataḥ kāryaṃ na kasyacididaṃ jagat ,
akāraṇatvātkāryatvaṃ bhramādviddhi tvidaṃ jagat 17
17. kāraṇābhāvataḥ kāryam na kasyacit idam jagat
akāraṇatvāt kāryatvam bhramāt viddhi tvam idam jagat
17. kāraṇābhāvataḥ idam jagat kasyacit kāryam na
akāraṇatvāt idam jagat kāryatvam bhramāt viddhi tvam
17. Due to the absence of a cause, this world (jagat) is not the effect of anything. Understand that this world (jagat), being causeless, appears to have the nature of an effect only due to delusion.
17. בהיעדר סיבה, עולם זה אינו תוצאה של שום דבר. דע כי ראיית העולם כתוצאה ללא סיבה נובעת מאשליה בלבד.
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अकार्यत्वाच्च नास्त्येतत्सर्ग इत्थं न विद्यते ।
यदा न कस्यचित्कार्यं कारणस्य जगत्तदा ॥ १८ ॥
akāryatvācca nāstyetatsarga itthaṃ na vidyate ,
yadā na kasyacitkāryaṃ kāraṇasya jagattadā 18
18. akāryatvāt ca na asti etat sargaḥ ittham na vidyate
yadā na kasyacit kāryam kāraṇasya jagat tadā
18. etat sargaḥ akāryatvāt ca na asti ittham na vidyate.
yadā kasyacit kāraṇasya kāryam na tadā jagat
18. And because this (apparent) creation (sarga) is not an effect (akārya), it does not truly exist; thus, it is not perceived in this manner. When there is no effect (kārya) of any cause, then the world (jagat) [itself does not exist].
18. כיוון שאינו תוצאה, הוא אינו קיים, והבריאה אינה קיימת באופן זה. כשהעולם אינו תוצאה של שום סיבה, אז הבריאה אינה קיימת.
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पदार्थाभावसंसिद्धिस्तत्सिद्धौ कस्य वेदनम् ।
एवं तु वेदनाभावे नास्त्यहंत्वस्य कारणम् ॥ १९ ॥
padārthābhāvasaṃsiddhistatsiddhau kasya vedanam ,
evaṃ tu vedanābhāve nāstyahaṃtvasya kāraṇam 19
19. padārthābhāvasaṃsiddhiḥ tat siddhau kasya vedanam
evam tu vedanābhāve na asti ahaṃtvasya kāraṇam
19. padārthābhāvasaṃsiddhiḥ tat siddhau kasya vedanam.
evam tu vedanābhāve ahaṃtvasya kāraṇam na asti.
19. When the non-existence of objects (padārtha) is firmly established, then whose cognition (vedanam) can there be upon its establishment? Thus, however, in the absence of cognition, there is no cause for the sense of 'I'-ness (ahaṅkāra) to exist.
19. ההבנה שאין אובייקטים מתבססת, וכאשר היא מתבססת, מה נותר לחוות? ובהיעדר חוויה כזו, אין סיבה לתחושת ה'אני'.
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अतः शुद्धो विमुक्तोऽसि कैवोक्तिर्बन्धमोक्षयोः ।
शिखिध्वज उवाच ।
बुद्धोऽस्मि भगवन्युक्तियुक्तमुक्तं त्वयोत्तमम् ॥ २० ॥
ataḥ śuddho vimukto'si kaivoktirbandhamokṣayoḥ ,
śikhidhvaja uvāca ,
buddho'smi bhagavanyuktiyuktamuktaṃ tvayottamam 20
20. ataḥ śuddhaḥ vimuktaḥ asi kā eva
uktiḥ bandhamokṣayoḥ śikhidhvajaḥ
uvāca buddhaḥ asmi bhagavan
yuktiyuktam uktam tvayā uttamam
20. ataḥ śuddhaḥ vimuktaḥ asi.
bandhamokṣayoḥ kā eva uktiḥ.
śikhidhvajaḥ uvāca.
bhagavan buddhaḥ asmi.
tvayā yuktiyuktam uttamam uktam.
20. Therefore, you are pure and liberated. What further talk can there be of bondage and liberation (mokṣa)? Shikhidhvaja said: 'O Lord, I am enlightened! What you have spoken is excellent and logical.'
20. לפיכך אתה טהור ומשוחרר לחלוטין; מה הטעם בכלל לדבר על כבילות ושחרור? שִׁיכִידְהְוָאגָ'ה אמר: הבנתי, אדוני המכובד! הדברים המעולים שאמרת מלאים בהיגיון ובחכמה.
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कारणाभावतः कर्तृ नेदं ब्रह्मेति वेद्म्यहम् ।
कर्त्रभावाज्जगन्नास्ति तेन नास्ति पदार्थदृक् ॥ २१ ॥
kāraṇābhāvataḥ kartṛ nedaṃ brahmeti vedmyaham ,
kartrabhāvājjagannāsti tena nāsti padārthadṛk 21
21. kāraṇābhāvataḥ kartṛ na idam brahma iti vedmi aham
kartrabhāvāt jagat na asti tena na asti padārthadṛk
21. aham vedmi iti kāraṇābhāvataḥ idam brahma kartṛ na.
kartrabhāvāt jagat na asti.
tena padārthadṛk na asti.
21. I understand that due to the absence of a (separate) cause, this (ultimate reality), the Brahman, is not a creator. From the absence of a creator, the world (jagat) does not exist. Therefore, there is no perception of objects (padārtha).
21. כעת אני מבין שבשל היעדר סיבה, הַבְּרַהְמָן אינו בורא. בהיעדר בורא, העולם אינו קיים, ולכן אין תפיסה של אובייקטים גשמיים.
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नातश्चित्तादि तद्बीजं नातोऽहंतादि किंचन ।
एवंस्थिते विशुद्धोऽस्मि विबुद्धोस्मि शिवोस्मि वा ॥ २२ ॥
nātaścittādi tadbījaṃ nāto'haṃtādi kiṃcana ,
evaṃsthite viśuddho'smi vibuddhosmi śivosmi vā 22
22. na ataḥ cittādi tat bījam na ataḥ ahaṃtādi kiṃcana evam
sthite viśuddhaḥ asmi vibuddhaḥ asmi śivaḥ asmi vā
22. cittādi tat bījam na ataḥ ahaṃtādi kiṃcana na ataḥ evam
sthite asmi viśuddhaḥ asmi vibuddhaḥ vā asmi śivaḥ
22. Neither is the mind (citta) and its origins from this (ultimate reality), nor is the ego (ahaṅtā) or anything else from this. When established in this way, I am pure; I am enlightened; indeed, I am auspicious (Śiva).
22. מכאן שאין כל שורש לפעילות החשיבה וכדומה, ומכאן שאין כל אגו (אַהַנְקָארָה) או תחושת נפרדות. במצב דברים זה, הנני טהור לחלוטין, הנני ער לגמרי, הנני שִׁיוָוה (מלא שלווה ומבורך).
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नमो मह्यं परं चेत्यं न किंचिदिति बोधितः ।
पदार्थवेदनादित्थमसदेवावभासते ।
अहमाद्यन्तमेतेन शान्तमासे खकोशवत् ॥ २३ ॥
namo mahyaṃ paraṃ cetyaṃ na kiṃciditi bodhitaḥ ,
padārthavedanāditthamasadevāvabhāsate ,
ahamādyantametena śāntamāse khakośavat 23
23. namaḥ mahyam param ca ityam na kiṃcit
iti bodhitaḥ padārtha-vedanāt
ittham asat eva avabhāsate aham
ādyantam etena śāntam āse kha-kośavat
23. namaḥ mahyam iti bodhitaḥ yat param
cetyam na kiṃcit padārtha-vedanāt
ittham asat eva avabhāsate etena
aham ādyantam śāntam kha-kośavat āse
23. Homage to myself, having been instructed that the supreme object of knowledge (cetya) is, in truth, nothing whatsoever. Because of the perception of objects (padārtha), the world thus appears as unreal (asat). By this realization, I, timeless and complete, remain in a state of peace, like the space (kha) within a vessel.
23. קידה לעצמי! נוכחתי לדעת שאין דבר נעלה אחר מלבד זה. עקב תפיסת האובייקטים, הלא-קיים נראה כאילו הוא קיים. בזאת, אני שורר בשלווה מוחלטת מתחילה ועד סוף, כמו חלל השמיים הרחב.
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जगत्पदार्थप्रविभागदृष्टिः सदेशदिक्कालकलाक्रियौघा ।
अहो तु कालेन चिरेण शान्ता ब्रह्मैव शान्तं स्थितमव्ययात्म ॥ २४ ॥
jagatpadārthapravibhāgadṛṣṭiḥ sadeśadikkālakalākriyaughā ,
aho tu kālena cireṇa śāntā brahmaiva śāntaṃ sthitamavyayātma 24
24. jagat-padārtha-pravibhāga-dṛṣṭiḥ
sa-deśa-dik-kāla-kalā-kriyā-oghā
aho tu kālena cireṇa śāntā brahma
eva śāntam sthitam avyaya-ātma
24. aho tu jagat-padārtha-pravibhāga-dṛṣṭiḥ
sa-deśa-dik-kāla-kalā-kriyā-oghā
kālena cireṇa śāntā brahma
eva śāntam avyaya-ātma sthitam
24. Ah, indeed, the perception (dṛṣṭi) of divisions among the objects (padārtha) of the world (jagat) - which comprises countless aspects of space, direction, time, parts, and actions - has, after a long period, finally ceased! Only Brahman remains, tranquil and abiding as the imperishable (avyaya) Self (ātman).
24. אוי, לאחר זמן רב, נרגעה והתפוגגה תפיסת ההפרדה בין חפצי העולם, על כל מרחביה, זמניה, חלוקותיה ושיטפון פעולותיה! רק בְּרַהְמָן (הכוליות הקוסמית), העצמי הבלתי מתכלה, נותר שקט ורגוע.
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शाम्यामि निर्वामि परिस्थितोऽस्मि न यामि नोदेमि न चास्तमेमि ।
तिष्ठामि तिष्ठ स्वयथास्थितात्मा शिवं शुभं पावनमौनमस्मि ॥ २५ ॥
śāmyāmi nirvāmi paristhito'smi na yāmi nodemi na cāstamemi ,
tiṣṭhāmi tiṣṭha svayathāsthitātmā śivaṃ śubhaṃ pāvanamaunamasmi 25
25. śāmyāmi nirvāmi paristhitaḥ asmi
na yāmi na udemi na ca astam emi
tiṣṭhāmi tiṣṭha sva-yathā-sthita-ātma
śivam śubham pāvana-maunam asmi
25. asmi śāmyāmi asmi nirvāmi asmi paristhitaḥ
na yāmi na udemi ca na astam emi
tiṣṭhāmi tiṣṭha aham sva-yathā-sthita-ātma
asmi śivam śubham pāvana-maunam
25. I attain tranquility; I achieve cessation (nirvāṇa); I am omnipresent. I do not come, nor do I rise, nor do I set. I remain - firmly remain - as the Self (ātman) established in its true, inherent nature. I am auspicious (Śiva), pure, and holy silence.
25. אני נרגע, מגיע לנִרְוָואנָה ושוככן במקומי; איני הולך, איני עולה ואיני שוקע. אני ניצב יציב בעצמי כפי שהוא באמת; אני השלווה, המבורך והדממה המטהרת.
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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 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 (current chapter) 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