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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-99

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शिखिध्वज उवाच ।
नष्टो मोहः स्मृतिर्लब्धा त्वत्प्रसादान्महामुने ।
स्थितोऽस्मि गतसंदेहो विश्रान्तमतिरात्मवान् ॥ १ ॥
śikhidhvaja uvāca ,
naṣṭo mohaḥ smṛtirlabdhā tvatprasādānmahāmune ,
sthito'smi gatasaṃdeho viśrāntamatirātmavān 1
1. naṣṭaḥ mohaḥ smṛtiḥ labdhā tvat prasādāt mahāmune
sthitaḥ asmi gata sandehaḥ viśrānta matiḥ ātmavān
1. mahāmune,
tvat prasādāt mohaḥ naṣṭaḥ,
smṛtiḥ labdhā.
asmi sthitaḥ,
gata sandehaḥ,
viśrānta matiḥ,
ātmavān.
1. (King) Śikhidhvaja said: O great sage, by your grace, my delusion (moha) is destroyed, and true memory (smṛti) has been regained. I am now firmly established, my doubts are gone, my mind is at rest, and I am self-possessed (ātman).
1. שִׁיכְֿהִידְהְוַאגַ' אמר: האשליה שלי נעלמה, הזיכרון הושב לי בזכות חסדך, הוי מֻונִי (פרוש) דגול! אני עומד כעת משוחרר מספקות, מחשבתי נחה בשלווה, ואני מבוסס בַּעַצְמִי.
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ज्ञातज्ञेयो महामौनी तीर्णमायामहार्णवः ।
शान्तोऽहमनहंरूपो ज्ञः स्थितोऽस्मि निरामयः ॥ २ ॥
jñātajñeyo mahāmaunī tīrṇamāyāmahārṇavaḥ ,
śānto'hamanahaṃrūpo jñaḥ sthito'smi nirāmayaḥ 2
2. jñātajñeyaḥ mahāmaunī tīrṇamāyāmahārṇavaḥ śāntaḥ
aham anahaṃrūpaḥ jñaḥ sthitaḥ asmi nirāmayaḥ
2. aham jñātajñeyaḥ mahāmaunī tīrṇamāyāmahārṇavaḥ
śāntaḥ anahaṃrūpaḥ jñaḥ nirāmayaḥ sthitaḥ asmi
2. I am established as the knower of all that is to be known, a great silent sage, having crossed the vast ocean of illusion (māyā). I am peaceful, free from ego (ahaṅkāra), and completely undisturbed.
2. לאחר שידעתי את מה שראוי לדעת, בשתיקה עמוקה, כשהוא חצה את אוקיינוס הַמָאיָה (האשליה הקוסמית), אני שלו, נטול תחושת אגו, יודע ושכון ללא כל סבל או מכאוב.
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अहो नु सुचिरं कालं प्रभ्रान्तोऽहं भवाम्बुधौ ।
स्थानमक्षयमक्षुब्धमधुना प्राप्तवानहम् ॥ ३ ॥
aho nu suciraṃ kālaṃ prabhrānto'haṃ bhavāmbudhau ,
sthānamakṣayamakṣubdhamadhunā prāptavānaham 3
3. aho nu suciram kālam prabhrāntaḥ aham bhava ambudhau
sthānam akṣayam akṣubdham adhunā prāptavān aham
3. aho nu aham suciram kālam bhava ambudhau prabhrāntaḥ.
adhunā akṣayam akṣubdham sthānam aham prāptavān.
3. Oh, how for a very long time I wandered confused in the ocean of worldly existence (saṃsāra)! Now I have attained the imperishable, undisturbed state.
3. אוי, זמן רב כל כך תעיתי בים הקיום התופעתי! כעת הגעתי למקום הבלתי מתכלה והבלתי מעורער.
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एवं स्थिते मुने नास्ति साहंतादिजगत्त्रयम् ।
मूर्खबुद्धमिदं भाति यत्तद्ब्रह्मेति वेद्म्यहम् ॥ ४ ॥
evaṃ sthite mune nāsti sāhaṃtādijagattrayam ,
mūrkhabuddhamidaṃ bhāti yattadbrahmeti vedmyaham 4
4. evam sthite mune na asti sa ahaṃtā ādi jagat trayam
mūrkha-buddham idam bhāti yat tat brahma iti vedmi aham
4. mune,
evam sthite,
sa ahaṃtā ādi jagat trayam na asti.
mūrkha-buddham idam bhāti.
yat tat brahma iti aham vedmi.
4. O sage, in this state, the three worlds, along with the sense of ego (ahaṅkāra) and all that follows from it, do not truly exist. What appears to be these things is merely a perception of the ignorant mind; I know that to be Brahman.
4. מיוצב שכך, הוי מֻונִי (פרוש), שלושת העולמות על תחושת האגו שבהם אינם קיימים כלל. מה שנראה כעולם בעיני הסכלים, אני יודע שהוא אינו אלא הַבְּרַהְמָן.
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कुम्भ उवाच ।
जगदेव न यत्रास्ते तत्राहंत्वंविभासनम् ।
इत्थमम्बरसंसारः क्व कुतः कीदृशः कथम् ॥ ५ ॥
kumbha uvāca ,
jagadeva na yatrāste tatrāhaṃtvaṃvibhāsanam ,
itthamambarasaṃsāraḥ kva kutaḥ kīdṛśaḥ katham 5
5. kumbhaḥ uvāca jagat eva na yatra āste tatra ahaṃtvam
vibhāsanam ittham ambara saṃsāraḥ kva kutaḥ kīdṛśaḥ katham
5. kumbhaḥ uvāca.
yatra jagat eva na āste,
tatra ahaṃtvam vibhāsanam [katham].
ittham ambara saṃsāraḥ kva,
kutaḥ,
kīdṛśaḥ,
katham [asti]?
5. Kumbha said: Where the world itself is not, how can there be any manifestation of egoity (ahaṃtva)? Such an illusory worldly existence (saṃsāra), like the sky, how can it exist? From where does it arise? What is its nature? And how does it function?
5. קוּמְבְּהַ אמר: במקום שבו אפילו העולם אינו קיים, כיצד תזמין שם תחושת ה"אני"? אם כן, היכן, מניין, באיזה אופן וכיצד ייתכן סַמְסָארָה (סבך הקיום התופעתי) שהוא רק אשליה דמוית חלל?
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यथास्थितव्यवहृतिर्मौनी शान्तमना मुनिः ।
सौम्यार्णवोदरावर्तपरिस्पन्दवदास्व भो ॥ ६ ॥
yathāsthitavyavahṛtirmaunī śāntamanā muniḥ ,
saumyārṇavodarāvartaparispandavadāsva bho 6
6. yathāsthita-vyavahṛtiḥ maunī śāntamanā muniḥ
saumyārṇavodarāvarta-parispandavat āsva bho
6. bho muniḥ,
yathāsthita-vyavahṛtiḥ,
maunī,
śāntamanā,
saumyārṇavodarāvarta-parispandavat āsva
6. Oh sage, whose conduct is in accordance with circumstances, be silent and possess a peaceful mind, like the movement of a whirlpool in the depths of a tranquil ocean.
6. פעל בעולם בהתאם למצב הדברים הטבעי, כפרוש שקט שרוחו שלווה; התקיים בנחת כמו תנועתו הרכה של מערבולת במעמקי אוקיינוס רגוע.
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ब्रह्मरूपमिदं शान्तमित्थमस्ति यथास्थितम् ।
अहं जगदिदं चेति शब्दार्थात्म नभोमयम् ॥ ७ ॥
brahmarūpamidaṃ śāntamitthamasti yathāsthitam ,
ahaṃ jagadidaṃ ceti śabdārthātma nabhomayam 7
7. brahmarūpam idam śāntam ittham asti yathāsthitam
aham jagat idam ca iti śabdārthātma nabhomayam
7. idam brahmarūpam śāntam ittham yathāsthitam asti.
aham idam jagat ca iti śabdārthātma nabhomayam
7. This (world) is tranquil and exists as it is, being of the nature of the ultimate reality (brahman). The concepts "I" and "this world" are essentially made of words and their meanings, and pervaded by space.
7. כל הדברים קיימים בטבעיותם כדמות הַבְּרַהְמָן השלו. המילים והמושגים "אני" ו"העולם הזה" אינם אלא ריקים כמו החלל.
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इदमाद्यन्तरहितं सर्वं संसारनामकम् ।
चिच्चमत्कृतिनामात्म नभः कचकचायते ॥ ८ ॥
idamādyantarahitaṃ sarvaṃ saṃsāranāmakam ,
ciccamatkṛtināmātma nabhaḥ kacakacāyate 8
8. idam ādyantarahitam sarvam saṃsāranāmakam
ciccamatkṛtināmātma nabhaḥ kacacacāyate
8. idam sarvam ādyantarahitam saṃsāranāmakam
ciccamatkṛtināmātma nabhaḥ kacacacāyate
8. This entire (world), which is without beginning or end and is called the cycle of existence (saṃsāra), whose essential nature (ātman) is called the wonder of consciousness, shimmers into appearance like space.
8. כל מה שנקרא סַמְסָארָה (סבך הקיום התופעתי), שאין לו ראשית ואין לו סוף, אינו אלא פלא נצנוצו של מרחב התודעה הזוהר מעצמו.
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संनिवेशदृशः शान्तौ तदस्ति कनकं यथा ।
जगदाद्यर्थसंशान्तौ ब्रह्मेदं विद्यते तथा ॥ ९ ॥
saṃniveśadṛśaḥ śāntau tadasti kanakaṃ yathā ,
jagadādyarthasaṃśāntau brahmedaṃ vidyate tathā 9
9. saṃniveśadṛśaḥ śāntau tat asti kanakam yathā
jagadādyarthasaṃśāntau brahma idam vidyate tathā
9. yathā saṃniveśadṛśaḥ śāntau tat kanakam asti,
tathā jagadādyarthasaṃśāntau idam brahma vidyate
9. Just as gold (kanakam) exists when the perception of various forms ceases, similarly, this (brahman) exists when the world and other objects completely cease.
9. כפי שכשנעלמת תפיסת הצורה של התכשיט נותר זהב בלבד, כך כשנעלמת תפיסת המושגים של עולם וכדומה, נותר רק הַבְּרַהְמָן הזה.
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यथा स्वयंभूः संकल्पः स्वयं नाम तथैव हि ।
एतौ स्ववेदनायत्तौ बन्धमोक्षौ व्यवस्थितौ ॥ १० ॥
yathā svayaṃbhūḥ saṃkalpaḥ svayaṃ nāma tathaiva hi ,
etau svavedanāyattau bandhamokṣau vyavasthitau 10
10. yathā svayambhūḥ saṅkalpaḥ svayam nāma tathā eva hi
etau svavedanā āyattau bandha mokṣau vyavasthitau
10. yathā svayambhūḥ saṅkalpaḥ svayam nāma tathā eva hi
etau bandha mokṣau svavedanā āyattau vyavasthitau
10. Just as the spontaneous ideation (saṅkalpa) is itself the name, so too, these two, bondage (bandha) and liberation (mokṣa), are established depending on one's own inner perception (svavedanā).
10. כשם שהמחשבה נוצרת מעצמה ואינה אלא שם בלבד, כך בדיוק הכבלים והַמֹוקְשָׁה (השחרור) תלויים רק בתפיסה העצמית של האדם.
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अहमित्येव संकल्पो बन्धायातिविनाशिने ।
नाहमित्येव संकल्पो मोक्षाय विमलात्मने ॥ ११ ॥
ahamityeva saṃkalpo bandhāyātivināśine ,
nāhamityeva saṃkalpo mokṣāya vimalātmane 11
11. aham iti eva saṅkalpaḥ bandhāya ativināśine
na aham iti eva saṅkalpaḥ mokṣāya vimalātmane
11. aham iti eva saṅkalpaḥ ativināśine bandhāya
na aham iti eva saṅkalpaḥ vimalātmane mokṣāya
11. The ideation (saṅkalpa) "I am" leads to extremely destructive bondage (bandha). Conversely, the ideation (saṅkalpa) "I am not" leads to liberation (mokṣa) for the pure Self (ātman).
11. המחשבה "אני" מוליכה לכבלים הרה-אסון; המחשבה "אינני אני" מוליכה אל הַמֹוקְשָׁה (השחרור) עבור העצמי הטהור.
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यद्बन्धमोक्षसंकल्पशब्दार्थानां सदा सताम् ।
स्वरूपवेदनं तत्सत्केवलत्वं च कथ्यते ॥ १२ ॥
yadbandhamokṣasaṃkalpaśabdārthānāṃ sadā satām ,
svarūpavedanaṃ tatsatkevalatvaṃ ca kathyate 12
12. yat bandha mokṣa saṅkalpa śabda arthānām sadā satām
svarūpa vedanam tat sat kevalatvam ca kathyate
12. yat bandha mokṣa saṅkalpa śabda arthānām sadā satām
svarūpa vedanam tat sat kevalatvam ca kathyate
12. The knowledge (vedanā) of the intrinsic nature of the ever-existent meanings of the words 'bondage (bandha)', 'liberation (mokṣa)', and 'ideation (saṅkalpa)' - that is declared to be reality and pure oneness.
12. ההבנה של המהות האמיתית שמאחורי המילים, המושגים והמחשבות של כבלים ושחרור – היא היא המציאות האמיתית והאחדות המוחלטת.
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अनहंवेदनं सिद्धिरहंवेदनमापदः ।
सोऽहमेवानहमिति शुद्धबोधो भवात्मवान् ॥ १३ ॥
anahaṃvedanaṃ siddhirahaṃvedanamāpadaḥ ,
so'hamevānahamiti śuddhabodho bhavātmavān 13
13. anaham vedanam siddhiḥ aham vedanam āpadaḥ saḥ
aham eva na aham iti śuddha bodhaḥ bhava ātman vān
13. anaham vedanam siddhiḥ (asti)
aham vedanam āpadaḥ (asti) saḥ
aham eva na aham iti śuddha
bodhaḥ bhava ātman vān (bhavati)
13. The perception of non-ego is accomplishment (siddhi), while the perception of ego is calamity. The pure understanding (bodha) that "That (Supreme Reality) I am, and not the limited ego (aham)" is endowed with the Self (ātman) and the essence of existence (bhava).
13. התפיסה שאין "אני" היא ההגשמה, בעוד התפיסה של "אני" היא מקור כל אסון. דע כי אותו "אני" אגוצנטרי אינו אתה, והיה לתודעה טהורה השוכנת בַּעַצְמִי!
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असंकल्पनमात्रेण सम्यग्ज्ञानोदयात्मना ।
संकल्पः क्षीयते सिद्ध्यै स्वयमेवासदात्मकः ॥ १४ ॥
asaṃkalpanamātreṇa samyagjñānodayātmanā ,
saṃkalpaḥ kṣīyate siddhyai svayamevāsadātmakaḥ 14
14. asaṅkalpanamātreṇa samyagjñānodayātmanā
saṅkalpaḥ kṣīyate siddhyai svayam eva asadātmakaḥ
14. samyagjñānodayātmanā asaṅkalpanamātreṇa
asadātmakaḥ saṅkalpaḥ svayam eva siddhyai kṣīyate
14. When right knowledge (jñāna) arises, simply through the cessation of mental conception (saṅkalpa), that very mental conception (saṅkalpa) - which is unreal by its intrinsic nature (ātman) - is spontaneously destroyed, leading to perfection.
14. רק על ידי הימנעות מיצירת מחשבות, ומתוך זריחת הידע הנכון, המחשבה – שהיא כשלעצמה חסרת קיום אמיתי – מתפוגגת מעצמה למען התממשות השחרור.
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अप्रतर्क्ये स्वरूपे हि नास्ति कारणता शिवे ।
कारणाभावतः कार्यपदार्थोऽपि न विद्यते ॥ १५ ॥
apratarkye svarūpe hi nāsti kāraṇatā śive ,
kāraṇābhāvataḥ kāryapadārtho'pi na vidyate 15
15. apratarkye svarūpe hi na asti kāraṇatā śive
kāraṇābhāvataḥ kāryapadārthaḥ api na vidyate
15. śive,
apratarkye svarūpe hi kāraṇatā na asti .
kāraṇābhāvataḥ kāryapadārthaḥ api na vidyate
15. O Śive, in the inconceivable essential nature (svarūpa), there is indeed no causality. And due to the absence of a cause, even the category of effects (padārtha) does not exist.
15. במהות האמיתית המבורכת והבלתי נתפסת במחשבה, אין כל סיבתיות. בהיעדר סיבה, גם תוצאה בדמות חפץ או עולם אינה קיימת.
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पदार्थाभावसंसिद्धौ वेदनं नोपपद्यते ।
कारणाभावतो नित्यमहंभावस्य नोदयः ॥ १६ ॥
padārthābhāvasaṃsiddhau vedanaṃ nopapadyate ,
kāraṇābhāvato nityamahaṃbhāvasya nodayaḥ 16
16. padārthābhāvasaṃsiddhau vedanam na upapadyate
kāraṇābhāvataḥ nityam ahaṃbhāvasya na udayaḥ
16. padārthābhāvasaṃsiddhau vedanam na upapadyate .
kāraṇābhāvataḥ nityam ahaṃbhāvasya udayaḥ na [asti]
16. When the non-existence of categories (padārtha) is perfectly established, cognition (vedana) does not arise. Similarly, due to the absence of a cause, there is no arising of a permanent 'I'-notion (ahaṃbhāva).
16. כאשר מוכח שאין חפצים נפרדים, התפיסה התחושתית אינה אפשרית עוד; ובהיעדר סיבה, תחושת ה"אני" אינה עולה לעולם.
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अहंभावानुदयतः संसारः कस्य कीदृशः ।
संसाराभावतः सर्वं परमेवावशिष्यते ॥ १७ ॥
ahaṃbhāvānudayataḥ saṃsāraḥ kasya kīdṛśaḥ ,
saṃsārābhāvataḥ sarvaṃ paramevāvaśiṣyate 17
17. ahaṃbhāvānudayataḥ saṃsāraḥ kasya kīdṛśaḥ
saṃsārābhāvataḥ sarvam param eva avaśiṣyate
17. ahaṃbhāvānudayataḥ kasya kīdṛśaḥ saṃsāraḥ [asti]
? saṃsārābhāvataḥ sarvam param eva avaśiṣyate
17. When the 'I'-notion (ahaṃbhāva) does not arise, then whose cycle of rebirth (saṃsāra) is there, and of what nature? Because of the absence of such a cycle of rebirth (saṃsāra), only the Supreme (para) remains.
17. כשתחושת ה"אני" אינה עולה, של מי הוא הַסַמְסָארָה (סבך הקיום התופעתי) ומהו כלל? בהיעדר סַמְסָארָה, רק המציאות העליונה נותרת.
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यदिदं भासते तत्सत्परमेवात्मनि स्थितम् ।
परं परे परापूर्णं सममेव विजृम्भते ॥ १८ ॥
yadidaṃ bhāsate tatsatparamevātmani sthitam ,
paraṃ pare parāpūrṇaṃ samameva vijṛmbhate 18
18. yat idam bhāsate tat sat param eva ātmani sthitam
param pare parāpūrṇam samam eva vijṛmbhate
18. yat idam bhāsate tat param sat eva ātmani sthitam.
param parāpūrṇam samam eva pare vijṛmbhate.
18. Whatever manifests itself, that is the supreme reality (sat), truly situated within the Self (ātman). This supreme (reality), utterly complete and perfect, indeed expands uniformly within the ultimate (reality).
18. מה שמופיע כאן הוא המציאות העליונה בלבד השוכנת בָּעַצְמִי. הנעלה מתפשט בשוויוניות מוחלטת בתוך הנעלה, כשהוא מלא בנעלה.
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तेन निस्तिमितं सर्वं शिलाकीर्णमिवाचलम् ।
विद्धि रश्मिमयाकारमिव ब्रह्म जगत्स्थितम् ॥ १९ ॥
tena nistimitaṃ sarvaṃ śilākīrṇamivācalam ,
viddhi raśmimayākāramiva brahma jagatsthitam 19
19. tena nistimitam sarvam śilākīrṇam iva acalam
viddhi raśmimayākāram iva brahma jagatsthitam
19. tena sarvam nistimitam śilākīrṇam acalam iva.
viddhi jagatsthitam brahma raśmimayākāram iva.
19. By that (supreme reality), all things are tranquil and motionless, like an immovable object (or mountain) covered with stones. Know that the world (jagat), situated in Brahman, is like a form made of rays.
19. לפיכך דע כי הכל דומם לחלוטין וללא ניע, כמו נצבט באבן; קיומו של העולם אינו אלא הַבְּרַהְמָן המופיע כצורות העשויות מקרני אור.
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पुरः संकल्पके नष्टे संकल्पनगरस्य यत् ।
रूपं तद्विद्धि जगतः खादच्छं सदसन्मयम् ॥ २० ॥
puraḥ saṃkalpake naṣṭe saṃkalpanagarasya yat ,
rūpaṃ tadviddhi jagataḥ khādacchaṃ sadasanmayam 20
20. puraḥ saṅkalpake naṣṭe saṅkalpanagarasya yat
rūpam tat viddhi jagataḥ khāt accham sadasanmayam
20. puraḥ saṅkalpake naṣṭe,
saṅkalpanagarasya yat rūpam,
tat jagataḥ khāt accham sadasanmayam viddhi.
20. When the primal conceptualizing agent (saṅkalpaka) is dissolved, know that the true form (rūpam) of this world (jagat) is just like that of a mental city (saṅkalpanagara), transparent as space (kha) and composed of both being (sat) and non-being (asat).
20. כשם שכאשר נעלם הוגה המחשבה, צורתה של עיר הדמיון נמוגה, כך דע שצורתו של העולם זכה יותר מן החלל, והיא מורכבת ממה שנראה כקיים ואינו קיים.
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छायापुरुषवत्स्पन्दि शान्तं निर्मननं जगत् ।
जगच्छब्दार्थरहितं यः पश्यति स पश्यति ॥ २१ ॥
chāyāpuruṣavatspandi śāntaṃ nirmananaṃ jagat ,
jagacchabdārtharahitaṃ yaḥ paśyati sa paśyati 21
21. chāyāpuruṣavat spandi śāntam nirmananam jagat
jagatśabdārtharahitam yaḥ paśyati saḥ paśyati
21. jagat chāyāpuruṣavat spandi,
śāntam,
nirmananam,
jagatśabdārtharahitam.
yaḥ paśyati,
saḥ paśyati.
21. The world (jagat) appears to vibrate like a shadow-man (chāyāpuruṣa), yet it is inherently tranquil and devoid of mental activity (nirmananam). It is truly devoid of the conventional meaning of the word 'world' (jagat). Whoever perceives this, he truly perceives.
21. מי שרואה את העולם כנע כמו צל של אדם, שליו וחסר תהליכי חשיבה, כשהוא מרוקן מהמשמעות של המילה "עולם" – הוא שרואה באמת.
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रूपालोकमनस्कारा नीरसागमभावना ।
सम्यग्ज्ञानावबोधस्य निर्वाणं वै विदुर्बुधाः ॥ २२ ॥
rūpālokamanaskārā nīrasāgamabhāvanā ,
samyagjñānāvabodhasya nirvāṇaṃ vai vidurbudhāḥ 22
22. rūpālokamanaskārāḥ nīrasāgamabhāvanā
samyagjñānāvabodhasya nirvāṇam vai viduḥ budhāḥ
22. budhāḥ vai rūpālokamanaskārāḥ nīrasāgamabhāvanā
samyagjñānāvabodhasya nirvāṇam viduḥ
22. The wise indeed know "nirvāṇa" (final liberation) to be the state free from mental activities concerning the perception of forms and free from contemplations based on scriptures devoid of intrinsic meaning, a state that leads to the awakening of perfect knowledge.
22. החכמים יודעים כי נִירְוָואנָה – היקיצה אל הידע השלם – היא היעלמותם היבשה של המראה, התפיסה והחשיבה, והתפוגגות כל מושגי העולם.
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यथास्ति वातो निःस्पन्दो यथास्ति खगतोपि वा ।
यथा हेमासंनिवेशमस्ति ब्रह्म जगत्तथा ॥ २३ ॥
yathāsti vāto niḥspando yathāsti khagatopi vā ,
yathā hemāsaṃniveśamasti brahma jagattathā 23
23. yathā asti vātaḥ niḥspandaḥ yathā asti khagataḥ api
vā yathā hemaasaṃniveśam asti brahma jagat tathā
23. yathā vātaḥ niḥspandaḥ asti,
yathā khagataḥ api vā asti,
yathā hemaasaṃniveśam asti,
tathā jagat brahma (asti)
23. Just as the wind exists unmoving, or as that which moves in space (khagata) exists, and just as gold exists without taking any specific form, so too is this world "brahman" (the Absolute).
23. כשם שרוח קיימת גם ללא נשיבה, וכפי שהחלל קיים, וכפי שהזהב קיים בנפרד מצורות התכשיט – כך הַבְּרַהְמָן קיים כעולם.
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नीरसा असदाभासा जगत्प्रत्ययकारिणः ।
रूपालोकमनस्काराः सन्तीमे ब्रह्मरूपिणः ॥ २४ ॥
nīrasā asadābhāsā jagatpratyayakāriṇaḥ ,
rūpālokamanaskārāḥ santīme brahmarūpiṇaḥ 24
24. nīrasāḥ asadābhāsāḥ jagatpratyayakāriṇaḥ
rūpālokamanaskārāḥ santi ime brahmarūpiṇaḥ
24. ime nīrasāḥ asadābhāsāḥ jagatpratyayakāriṇaḥ
rūpālokamanaskārāḥ brahmarūpiṇaḥ santi
24. These mental activities regarding the perception of forms, which are devoid of essence, mere appearances of the non-existent, and which create the perception of the world, are indeed of the nature of "brahman" (the Absolute).
24. רשמי המראה, התפיסה והחשיבה הללו, שהם חסרי טעם ורק מראה של שווא המחולל את מושג העולם – אינם אלא מהות הַבְּרַהְמָן עצמו.
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ऊर्मिशब्दार्थरहितं यादृगम्बु बहून्यपि ।
सर्गशब्दार्थरहितं तादृग्ब्रह्म निसर्गवत् ॥ २५ ॥
ūrmiśabdārtharahitaṃ yādṛgambu bahūnyapi ,
sargaśabdārtharahitaṃ tādṛgbrahma nisargavat 25
25. ūrmiśabdārtharahitam yādṛk ambu bahūni api
sargaśabdārtharahitam tādṛk brahma nisargavat
25. yathā ambu bahūni api ūrmiśabdārtharahitam (asti),
tādṛk brahma sargaśabdārtharahitam nisargavat (asti)
25. Just as water, even though it appears in many forms, is (fundamentally) devoid of waves, sounds, and specific meanings, so too is "brahman" (the Absolute) by its intrinsic nature devoid of creation, words, and (conceptual) meanings.
25. כשם שהמים, אף שהם יוצרים גלים רבים, חופשיים מהמשמעות הנפרדת של המילה "גל", כך הַבְּרַהְמָן חופשי מהמשמעות הנפרדת של המילה "בריאה" ושוכן בטבעו הטהור.
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सर्ग एव परं ब्रह्म परं ब्रह्मैव सर्गदृक् ।
सर्गशब्दार्थरहितो वाक्यार्थस्त्वेष शाश्वतः ॥ २६ ॥
sarga eva paraṃ brahma paraṃ brahmaiva sargadṛk ,
sargaśabdārtharahito vākyārthastveṣa śāśvataḥ 26
26. sargaḥ eva param brahma param brahma eva sargadṛk
sargaśabdārtharahitaḥ vākyārthaḥ tu eṣa śāśvataḥ
26. sargaḥ eva param brahma asti param brahma eva sargadṛk
asti eṣa vākyārthaḥ sargaśabdārtharahitaḥ tu śāśvataḥ asti
26. Creation itself is the supreme reality (brahman). Indeed, the supreme reality (brahman) itself is the seer of creation. This meaning of the statement, which is devoid of the meaning conveyed by the word "creation," is truly eternal.
26. הבריאה עצמה היא הַבְּרַהְמָן העליון, והַבְּרַהְמָן העליון הוא-הוא התפיסה של הבריאה. זוהי האמת הנצחית, המרוקנת מן המובן המקובל של המילה "בריאה".
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ब्रह्मशब्दार्थसंपत्तौ सर्गशब्दार्थधीः कृता ।
सर्गशब्दार्थसंसिद्धौ ब्रह्मशब्दार्थधीः कृता ॥ २७ ॥
brahmaśabdārthasaṃpattau sargaśabdārthadhīḥ kṛtā ,
sargaśabdārthasaṃsiddhau brahmaśabdārthadhīḥ kṛtā 27
27. brahmaśabdārthasampattau sargaśabdārthadhīḥ kṛtā
sargaśabdārthasaṃsiddhau brahmaśabdārthadhīḥ kṛtā
27. brahmaśabdārthasampattau sargaśabdārthadhīḥ kṛtā
sargaśabdārthasaṃsiddhau brahmaśabdārthadhīḥ kṛtā
27. When the full understanding of the word "brahman" is attained, then the understanding of the meaning of the word "creation" is established. Similarly, when the full realization of the meaning of the word "creation" occurs, then the understanding of the meaning of the word "brahman" is established.
27. כשמבינים את מלוא המשמעות של המילה הַבְּרַהְמָן, מושג הבריאה מתבהר; וכשמבינים כהלכה את מבוקש המילה בריאה, מבינים את מובן הַבְּרַהְמָן.
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समस्तशब्दशब्दार्थभावनाभावनोदयम् ।
शुद्धं तिष्ठति चिद्व्योम ब्रह्मशब्देन कथ्यते ॥ २८ ॥
samastaśabdaśabdārthabhāvanābhāvanodayam ,
śuddhaṃ tiṣṭhati cidvyoma brahmaśabdena kathyate 28
28. samastaśabdaśabdārthabhāvanābhāvanodayam
śuddham tiṣṭhati cidvyoma brahmaśabdena kathyate
28. śuddham cidvyoma samastaśabdaśabdārthabhāvanābhāvanodayam
tiṣṭhati brahmaśabdena kathyate
28. That pure space of consciousness (cidvyoma), in which arises the manifestation of all words, their meanings, and the conceptualizations based on them, is described by the word (brahman).
28. מרחב התודעה הטהור, העומד מעבר לכל זריחה של מילים, משמעויות מילים ומחשבות, הוא מה שמכונה בשם הַבְּרַהְמָן.
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सम्यग्दर्शनसंसिद्धावुभयोरप्यवेदने ।
यच्छिष्टमजरं शान्तं ततो वाग्विनिवर्तते ॥ २९ ॥
samyagdarśanasaṃsiddhāvubhayorapyavedane ,
yacchiṣṭamajaraṃ śāntaṃ tato vāgvinivartate 29
29. samyagdarśanasaṃsiddhau ubhayoḥ api avedane
yat śiṣṭam ajaram śāntam tataḥ vāk vinivartate
29. samyagdarśanasaṃsiddhau ubhayoḥ api avedane
yat śiṣṭam ajaram śāntam tataḥ vāk vinivartate
29. When the perfect vision is fully realized, and neither (the meaning of "brahman" nor "creation") is perceived as separate, that which remains - ageless and peaceful - from that, speech (vāk) turns back, unable to describe it.
29. עם התממשות הראייה הנכונה, כאשר שתי התפיסות נעלמות, מה שנשאר הוא הבלתי מזדקן והשלו – המקום ממנו הדיבור נסוג לאחור.
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संशान्तसर्वात्मकवेदनौघमस्तीदमेकात्मकस्वस्वरूपम् ।
यथास्थितं सर्वजगत्स्वरूपं पाषाणरूपं च परं ज्ञरूपम् ॥ ३० ॥
saṃśāntasarvātmakavedanaughamastīdamekātmakasvasvarūpam ,
yathāsthitaṃ sarvajagatsvarūpaṃ pāṣāṇarūpaṃ ca paraṃ jñarūpam 30
30. saṃśāntasarvātmakavedanaugham
asti idam ekātmakasvasvarūpam
yathāsthitam sarvajagatsvarūpam
pāṣāṇarūpam ca param jñarūpam
30. idam ekātmakasvasvarūpam
saṃśāntasarvātmakavedanaugham asti
yathāsthitam sarvajagatsvarūpam
pāṣāṇarūpam ca param jñarūpam
30. This [reality] is its own intrinsic nature (svarūpa), which is the one self (ātman), where the surge of all-encompassing knowledge (vedana) of the self (ātman) has completely subsided. As it eternally exists, it is the very form of the entire world (jagat), manifesting as both inert, like a stone, and as the supreme form of pure consciousness.
30. כאשר גל התפיסות כולו נרגע לחלוטין, קיימת המהות העצמית האחת בצורתה המקורית – שהיא טבעו של העולם כולו, דוממת כאבן אך הווה כיודע העליון.
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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 Chapter 96 Chapter 97 Chapter 98 Chapter 99 (current chapter) 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