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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-174

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श्रीवसिष्ठ उवाच ।
सर्गादौ स्वप्नसंवित्त्या चिदेवाभाति केवला ।
जगदित्यवभासेव ब्रह्मैवातो जगत्त्रयम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
sargādau svapnasaṃvittyā cidevābhāti kevalā ,
jagadityavabhāseva brahmaivāto jagattrayam 1
1. śrīvasiṣṭha uvāca sargādau svapnasaṃvittyā cit eva ābhāti
kevalā jagat iti avabhāsā iva brahma eva ataḥ jagattrayam
1. śrīvasiṣṭha uvāca sargādau kevalā cit svapnasaṃvittyā
jagat iti avabhāsā iva ābhāti ataḥ jagattrayam brahma eva
1. Śrī Vasiṣṭha said: At the beginning of creation, pure consciousness (cit) alone appears through a dream-like cognition, manifesting as if it were the world. Therefore, the three worlds are indeed Brahman itself.
1. שְׁרִי וַסִישְׁטְהָ אמר: בראשית הבריאה, ה-צִט (התודעה) הטהורה בלבד זורחת דרך תפיסה דמוית חלום. המופע הנקרא "עולם" הוא למעשה אך ורק ה-בְּרַהְמָן, ולכן שלושת העולמות אינם אלא בְּרַהְמָן.
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सर्गास्तरङ्गा ब्रह्माब्धेस्तेषु संवेदनं द्रवः ।
सर्गान्तरं सुखाद्यात्म द्वैतैक्यादीतरत्कुतः ॥ २ ॥
sargāstaraṅgā brahmābdhesteṣu saṃvedanaṃ dravaḥ ,
sargāntaraṃ sukhādyātma dvaitaikyādītaratkutaḥ 2
2. sargāḥ taraṅgāḥ brahma abdheḥ teṣu saṃvedanam dravaḥ
sarga antaram sukha ādi ātma dvaita aikya ādi itarat kutaḥ
2. sargāḥ brahma abdheḥ taraṅgāḥ teṣu saṃvedanam dravaḥ
sarga antaram sukha ādi ātma dvaita aikya ādi itarat kutaḥ
2. Creations are like waves of the ocean of Brahman. In these waves, consciousness (saṃvedana) is the very liquid essence. What other creation, having the nature (ātman) of happiness and so forth, or distinctions like duality and unity, could arise from any other source?
2. הבריאות הן גלים באוקיינוס ה-בְּרַהְמָן, והתפיסה שבהן היא נוזל המים. בריאה אחרת, אושר, דואליות או אחדות – מניין יימצא דבר מלבד זאת?
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यथा स्वप्नसुषुप्तात्म निद्रारूपकमेव खम् ।
दृश्यादृश्यांशमेकात्मरूपं चिन्नभसस्तथा ॥ ३ ॥
yathā svapnasuṣuptātma nidrārūpakameva kham ,
dṛśyādṛśyāṃśamekātmarūpaṃ cinnabhasastathā 3
3. yathā svapna suṣupta ātma nidrā rūpakam eva kham
dṛśya adṛśya aṃśam eka ātma rūpam cit nabhasaḥ tathā
3. yathā svapna suṣupta ātma kham nidrā rūpakam eva
dṛśya adṛśya aṃśam eka ātma rūpam tathā cit nabhasaḥ
3. Just as the mind's space (kham) in dream and deep sleep is a manifestation of sleep itself, possessing both visible and invisible aspects yet being of a single intrinsic nature (ātman), so too is the vast expanse of consciousness (cit).
3. כשם שהשינה לובשת דמות של חלום ושינה עמוקה בתוך המרחב, כך גם מרחב ה-צִט (התודעה) הוא בעל טבע אחיד המורכב מחלקים נראים ובלתי נראים.
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जाग्रति स्वप्ननगरं यादृक्तादृगिदं जगत् ।
परिज्ञातं भवेदत्र कथमास्था विवेकिनः ॥ ४ ॥
jāgrati svapnanagaraṃ yādṛktādṛgidaṃ jagat ,
parijñātaṃ bhavedatra kathamāsthā vivekinaḥ 4
4. jāgrati svapnanagaram yādṛk tādṛk idam jagat
parijñātam bhavet atra katham āsthā vivekinaḥ
4. jāgrati idam jagat svapnanagaram yādṛk tādṛk
atra parijñātam bhavet vivekinaḥ āsthā katham
4. This world, in the waking state, is precisely like a city perceived in a dream. If this truth were fully realized here (in this very state), how could a discerning person (vivekin) possibly maintain any attachment or firm belief in it?
4. כשם שעיר-חלום במצב ערות מובנת כפי שהיא, כך מובן גם עולם זה. משהובן הדבר, כיצד יוכל בעל התבונה לבטוח בו?
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सर्गादौ सर्गसंवित्तेर्यथाभूतार्थवेदनात् ।
जाग्रति स्वाप्ननगरं यादृशं तादृशं जगत् ॥ ५ ॥
sargādau sargasaṃvitteryathābhūtārthavedanāt ,
jāgrati svāpnanagaraṃ yādṛśaṃ tādṛśaṃ jagat 5
5. sargādau sargasaṃvitteḥ yathābhūtārthavedanāt
jāgrati svāpnanagaram yādṛśam tādṛśam jagat
5. jagat sargādau sargasaṃvitteḥ yathābhūtārthavedanāt
jāgrati svāpnanagaram yādṛśam tādṛśam
5. The world, from the very beginning of its manifestation, and despite our understanding of creation and our knowledge of its true nature, is precisely like a city perceived in a dream when one is in the waking state (which is to say, it is understood to be an illusion).
5. מכיוון שבראשית הבריאה תפיסת הבריאה נובעת מחוויית הדברים כפי שהם, היקום הוא בדיוק כמו עיר-חלום הנצפית בעת ערות.
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जाग्रति स्वप्ननगरवासना विविधा यथा ।
सत्या अपि न सत्यास्ता जाग्रत्यो वासनास्तथा ॥ ६ ॥
jāgrati svapnanagaravāsanā vividhā yathā ,
satyā api na satyāstā jāgratyo vāsanāstathā 6
6. jāgrati svapnanagaravāsanā vividhā yathā satyāḥ
api na satyāḥ tāḥ jāgratyaḥ vāsanāḥ tathā
6. yathā svapnanagaravāsanā vividhā jāgrati api
satyāḥ na tathā tāḥ jāgratyaḥ vāsanāḥ satyāḥ na
6. Just as the diverse impressions (vāsanāḥ) of a dream city, even though they appear in the waking state, are not truly real, similarly, those very impressions (vāsanāḥ) that are experienced in the waking state are also not truly real.
6. כשם שהרשמים המגוונים של עיר-חלום הנזכרים בעת ערות, אף שנראים אמיתיים, אינם אמיתיים – כך גם הרשמים של מצב הערות.
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अन्यथोपप्रपद्येह कल्प्यते यदि कारणम् ।
तत्किं नेदीयसी नात्र भ्रान्तता कल्प्यते तथा ॥ ७ ॥
anyathopaprapadyeha kalpyate yadi kāraṇam ,
tatkiṃ nedīyasī nātra bhrāntatā kalpyate tathā 7
7. anyathā upaprapadya iha kalpyate yadi kāraṇam
tat kim nedīyasī na atra bhrāntatā kalpyate tathā
7. yadi iha anyathā upaprapadya kāraṇam kalpyate
tat kim atra nedīyasī bhrāntatā tathā na kalpyate
7. If, here, by resorting to another way of reasoning, a cause (for the world) is imagined, then why is not an even more immediate illusoriness (bhrāntatā) similarly imagined in this matter?
7. אם מניחים כאן סיבה מורכבת באמצעות הסברים אחרים, מדוע לא להניח את ההסבר הקרוב והפשוט יותר – שמדובר באשליה?
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स्वानुभूयत एवेयं भ्रान्तिः स्वप्नजगत्स्विव ।
कारणं त्वनुमासाध्यं क्वानुमाऽनुभवाधिका ॥ ८ ॥
svānubhūyata eveyaṃ bhrāntiḥ svapnajagatsviva ,
kāraṇaṃ tvanumāsādhyaṃ kvānumā'nubhavādhikā 8
8. svānubhūyate eva iyam bhrāntiḥ svapnajagatsu iva
kāraṇam tu anumāsādhyam kva anumā anubhavādhikā
8. iyam bhrāntiḥ eva svānubhūyate svapnajagatsu iva
tu kāraṇam anumāsādhyam kva anumā anubhavādhikā
8. This illusion (bhrānti) is indeed self-experienced, just like the illusions within dream worlds. However, the (postulated) cause (of the world) is to be established only through inference (anumā). How can any inference (anumā) ever be superior to direct experience (anubhava)?
8. אשליה זו נחווית בגלוי על ידי האדם עצמו, ממש כמו בעולמות החלום. אך סיבה סיבתית היא רק תולדה של היקש הגיוני – ומתי היה היקש הגיוני עדיף על חוויה ישירה?
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दृष्टमप्यस्ति यन्नेशे न चात्मनि विचारितम् ।
अन्यथानुपपत्त्यान्तर्भ्रान्त्यात्म स्वप्नशैलवत् ॥ ९ ॥
dṛṣṭamapyasti yanneśe na cātmani vicāritam ,
anyathānupapattyāntarbhrāntyātma svapnaśailavat 9
9. dṛṣṭam api asti yat na īśe na ca ātmani vicāritam
anyathā anupapattyā antaḥ bhrānti ātma svapna śaila vat
9. yat dṛṣṭam api asti yat īśe na ca ātmani vicāritam na
anyathā anupapattyā antaḥ bhrānti ātma svapna śaila vat
9. What is seen, which is neither within the Lord (īśvara) nor truly understood in the Self (ātman), exists internally as a delusion, like a mountain in a dream, because it cannot be explained otherwise.
9. אף על פי שהוא נראה, מה שאינו קיים מצד עצמו ולא נחקר בתוך ה-אָתְמַן (העצמי), אינו יכול להתפרש אלא כאשליה פנימית, כמו הר בחלום.
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निर्विकल्पं परं जाड्यं सविकल्पं तु संसृतिः ।
ध्यानं तेन समाधानं न संभवंति किंचन ॥ १० ॥
nirvikalpaṃ paraṃ jāḍyaṃ savikalpaṃ tu saṃsṛtiḥ ,
dhyānaṃ tena samādhānaṃ na saṃbhavaṃti kiṃcana 10
10. nirvikalpam param jāḍyam savikalpam tu saṃsṛtiḥ
dhyānam tena samādhānam na saṃbhavanti kim cana
10. nirvikalpam param jāḍyam tu savikalpam saṃsṛtiḥ
tena dhyānam samādhānam na kim cana saṃbhavanti
10. The state without mental constructs (nirvikalpa) is merely ultimate inertness, whereas the state with mental constructs (savikalpa) is the cycle of transmigration (saṃsāra). For this reason, neither meditation (dhyāna) nor deep concentration (samādhāna) are truly possible.
10. מצב נטול תפיסות (נִרְוִקַלְפָּה) הוא קהות חושים מוחלטת, ואילו מצב בעל תפיסות הוא סַמְסָארָה (סבך הקיום התופעתי). לפיכך, דְהְיָאנָה (מדיטציה) וסַמָאדְהִי אינם אפשריים כלל.
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सचेत्यं संसृतिर्ध्यानमचेत्यं तूपलस्थिति ।
मोक्षो नोपलवद्भानं न विकल्पात्मकं ततः ॥ ११ ॥
sacetyaṃ saṃsṛtirdhyānamacetyaṃ tūpalasthiti ,
mokṣo nopalavadbhānaṃ na vikalpātmakaṃ tataḥ 11
11. sacetiyam saṃsṛtiḥ dhyānam acetyam tu upala sthiti
mokṣaḥ na upala vat bhānam na vikalpa ātmakam tataḥ
11. sacetiyam saṃsṛtiḥ dhyānam acetyam tu upala sthiti
tataḥ mokṣaḥ na upala vat bhānam na vikalpa ātmakam
11. What is perceivable or conceptualized (sacetya) is transmigration (saṃsāra) and meditation (dhyāna); but what is unperceivable or non-conceptual (acetya) is merely the inert state of a stone. Therefore, liberation (mokṣa) is neither a stone-like awareness nor is it inherently characterized by mental constructs (vikalpa).
11. עיסוק באובייקט של תפיסה הוא סַמְסָארָה ודְהְיָאנָה, ואילו היעדר אובייקט תפיסה הוא כמו קפאון של אבן. אך שחרור (מוֹקְשָׁה) אינו הופעה הדומה לאבן, ואינו בעל אופי של מחשבה ותפיסה.
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न च नामोपलाभेन निर्विकल्पसमाधिना ।
अन्यदासाद्यते किंचिल्लभ्यते किं स्वनिद्रया ॥ १२ ॥
na ca nāmopalābhena nirvikalpasamādhinā ,
anyadāsādyate kiṃcillabhyate kiṃ svanidrayā 12
12. na ca nāma upalābhena nirvikalpa samādhinā
anyat āsādyate kim cit labhyate kim sva nidrayā
12. ca nāma nirvikalpa samādhinā upalābhena anyat
kim cit na āsādyate sva nidrayā kim labhyate
12. Furthermore, through the mere attainment of a concentration (samādhi) free from mental constructs (nirvikalpa), nothing truly different or superior is achieved. For what, indeed, is gained by one's own sleep?
12. מה שנקרא נִרְוִקַלְפָּה-סַמָאדְהִי אינו מעניק דבר מלבד זאת; הרי מה אדם משיג בשנתו שלו?
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तस्मात्सम्यक्परिज्ञानाद्भ्रान्तिमात्रं विवेकिनः ।
सर्गात्यन्तासंभवतो यो जीवन्मुक्ततोदयः ॥ १३ ॥
tasmātsamyakparijñānādbhrāntimātraṃ vivekinaḥ ,
sargātyantāsaṃbhavato yo jīvanmuktatodayaḥ 13
13. tasmāt samyak parijñānāt bhrāntimātram vivekinaḥ
sargātyantāsaṃbhavataḥ yaḥ jīvanmuktatāudayaḥ
13. tasmāt vivekinaḥ samyak parijñānāt sargātyantāsaṃbhavataḥ
yaḥ jīvanmuktatāudayaḥ bhrāntimātram
13. Therefore, for the discerning individual, that which appears as the dawn of liberation (mokṣa) while living (jīvanmukti) is merely an illusion, arising from the perfect understanding (parijñāna) of the absolute impossibility of creation (sarga).
13. לפיכך, מתוך הבנה נכונה וזיהוי מלא, בעל האבחנה מבין כי הכל הוא רק אשליה, שכן בריאה אינה אפשרית כלל; מכך מפציע מצב הגאולה בעודו בחיים (גִ'יבַנְמוּקְתִיה).
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निर्विकल्पं समाधानं तदनन्तमिहोच्यते ।
यथास्थितमविक्षुब्धमासनं सर्वभासनम् ॥ १४ ॥
nirvikalpaṃ samādhānaṃ tadanantamihocyate ,
yathāsthitamavikṣubdhamāsanaṃ sarvabhāsanam 14
14. nirvikalpam samādhānam tat anantam iha ucyate
yathāsthitam avikṣubdham āsanam sarvabhāsanam
14. iha nirvikalpam samādhānam tat anantam ucyate.
yathāsthitam avikṣubdham sarvabhāsanam āsanam (ca tat)
14. That non-conceptual (nirvikalpa) absorption (samādhāna) is here called infinite (ananta). It is the undisturbed state (āsana) that exists just as it is, illuminating everything.
14. מצב ייצוב התודעה הנטול תפיסות נקרא כאן אינסופי: שהייה שלווה וללא זעזוע במצב הדברים כפי שהם, המאירה את הכל.
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तदनन्तसुषुप्ताख्यं तत्तुरीयमिति स्मृतम् ।
तन्निर्वाणमिति प्रोक्तं तन्मोक्ष इति शब्दितम् ॥ १५ ॥
tadanantasuṣuptākhyaṃ tatturīyamiti smṛtam ,
tannirvāṇamiti proktaṃ tanmokṣa iti śabditam 15
15. tat anantasuṣuptākhyam tat turīyam iti smṛtam
tat nirvāṇam iti proktam tat mokṣaḥ iti śabditam
15. tat anantasuṣuptākhyam (iti).
tat turīyam iti smṛtam.
tat nirvāṇam iti proktam.
tat mokṣaḥ iti śabditam
15. That [state] is called infinite deep sleep (anantasuṣupti); it is remembered as the fourth state (turīya). That [state] is declared as liberation (nirvāṇa), and that [state] is termed liberation (mokṣa).
15. מצב זה נקרא השינה העמוקה האינסופית, הוא נחשב ל-תֻרִיָה (מצב התודעה הרביעי), הוא מכונה נִרְוָאָנָה, והוא נקרא מוֹקְשָׁה (שחרור).
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सम्यग्बोधैकघनता यासौ ध्यानमिति स्मृतम् ।
दृश्यात्यन्तासंभवात्म बोधमाहुः परं पदम् ॥ १६ ॥
samyagbodhaikaghanatā yāsau dhyānamiti smṛtam ,
dṛśyātyantāsaṃbhavātma bodhamāhuḥ paraṃ padam 16
16. samyak bodhaikaghanatā yā asau dhyānam iti smṛtam
dṛśyātyantāsaṃbhavātma bodham āhuḥ param padam
16. yā asau samyak bodhaikaghanatā,
(sā) dhyānam iti smṛtam.
dṛśyātyantāsaṃbhavātma bodham param padam āhuḥ
16. That singular, dense essence of perfect awareness (bodha) is remembered as meditation (dhyāna). They call the awareness (bodha), whose intrinsic nature (ātman) is the absolute impossibility of the perceptible world (dṛśya), the supreme state.
16. התלכיד הצפוף של תודעה טהורה ומלאה נחשב ל-דְהְיָאנָה. תודעה שטבעה הוא היעדרו המוחלט של העולם הנראה נקראת המצב העליון.
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तच्च नोपलवज्जाड्यं न सुषुप्तोपमं भवेत् ।
न निर्विकल्पं न च वा सविकल्पं न वाऽप्यसत् ॥ १७ ॥
tacca nopalavajjāḍyaṃ na suṣuptopamaṃ bhavet ,
na nirvikalpaṃ na ca vā savikalpaṃ na vā'pyasat 17
17. tat ca na upalavat jāḍyam na suṣupta upamam bhavet
na nirvikalpam na ca vā savikalpam na vā api asat
17. ca tat na upalavat jāḍyam na suṣupta upamam bhavet
na nirvikalpam na ca vā savikalpam na vā api asat
17. And that (state) is not an inertness like a stone, nor should it be compared to deep sleep. It is neither without distinctions (nirvikalpa) nor with distinctions (savikalpa), nor is it non-existent.
17. מצב זה אינו קהות חושים של אבן, וגם אינו דומה לשינה עמוקה; הוא אינו נִרְוִקַלְפָּה ואינו סַוִקַלְפָּה, ואינו נחשב ללא-קיים.
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दृश्यात्यन्तासंभवात्म तदेवाद्यं हि वेदनम् ।
तत्सर्वं तन्न किंचिच्च तद्वदेवाङ्ग वेत्ति तत् ॥ १८ ॥
dṛśyātyantāsaṃbhavātma tadevādyaṃ hi vedanam ,
tatsarvaṃ tanna kiṃcicca tadvadevāṅga vetti tat 18
18. dṛśya atyanta asaṃbhava ātma tat eva ādyam hi vedanam
tat sarvam tat na kiṃcit ca tat vat eva aṅga vetti tat
18. dṛśya atyanta asaṃbhava ātma tat eva hi ādyam vedanam
tat sarvam tat ca na kiṃcit aṅga tat vat eva tat vetti
18. That indeed is the primordial knowledge (vedanam) whose nature (ātma) is the absolute impossibility of the objective world (dṛśya). It is everything, and it is also nothing; O dear one, it knows itself just as it is.
18. הידיעה הראשונית הזו היא בעלת מהות שבה העולם הנראה אינו קיים כלל. היא הכל, ובו בזמן אינה דבר, והיא מכירה את עצמה כפי שהיא, ידידי.
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सम्यक्प्रबोधान्निर्वाणं परं तत्समुदाहृतम् ।
यथास्थितमिदं विश्वं तत्रालं प्रलयं गतम् ॥ १९ ॥
samyakprabodhānnirvāṇaṃ paraṃ tatsamudāhṛtam ,
yathāsthitamidaṃ viśvaṃ tatrālaṃ pralayaṃ gatam 19
19. samyak prabodhāt nirvāṇam param tat sam_udāhṛtam
yathā sthitam idam viśvam tatra alam pralayam gatam
19. samyak prabodhāt tat param nirvāṇam sam_udāhṛtam
idam viśvam yathā sthitam tatra alam pralayam gatam
19. Through perfect awakening, that supreme liberation (nirvāṇa) is declared. In that state, this entire universe, as it is, completely dissolves.
19. ה-נִרְוָאָנָה העליון נקרא כך מתוך התעוררות מלאה; בו היקום הזה, כפי שהוא ניצב, נמס ונעלם לחלוטין.
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न तत्र नानाऽनाना न न च किंचिन्न किंचन ।
समस्तसदसद्भावसीमान्तः स उदाहृतः ॥ २० ॥
na tatra nānā'nānā na na ca kiṃcinna kiṃcana ,
samastasadasadbhāvasīmāntaḥ sa udāhṛtaḥ 20
20. na tatra nānā anānā na na ca kiṃcit na kiṃcana
samastasadasadbhāvasīmāntaḥ sa udāhṛtaḥ
20. tatra na nānā na anānā ca na kiṃcit na na
kiṃcana sa samastasadasadbhāvasīmāntaḥ udāhṛtaḥ
20. Therein, there is neither diversity nor non-diversity; neither is there something nor is there nothing. That is declared to be the ultimate boundary of all states of existence and non-existence.
20. אין שם ריבוי ואין שם אחידות, אין שם דבר ולא כלום. מצב זה נקרא הגבול הסופי של כל מציאות והיעדר מציאות.
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अत्यन्तासंभवं दृश्यं यद्वै निर्वाणमासितम् ।
शुद्धबोधोदयं शान्तं तद्विद्धि परमं पदम् ॥ २१ ॥
atyantāsaṃbhavaṃ dṛśyaṃ yadvai nirvāṇamāsitam ,
śuddhabodhodayaṃ śāntaṃ tadviddhi paramaṃ padam 21
21. atyanta-asaṃbhavam dṛśyam yat vai nirvāṇam āsitam
śuddha-bodha-udayam śāntam tat viddhi paramam padam
21. tat paramam padam viddhi yat atyanta-asaṃbhavam
dṛśyam vai nirvāṇam āsitam śuddha-bodha-udayam śāntam
21. Know that to be the supreme state (paramam padam) which, though utterly difficult to perceive (through ordinary means), is indeed established as liberation (nirvāṇa), peaceful, and the dawning of pure consciousness (bodha).
21. דע כי המצב העליון הוא שלו, הפצעה של תודעה טהורה, שבו העולם הנראה אינו אפשרי כלל — זוהי ה-נִרְוָאָנָה.
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स च संप्राप्यते शुद्धो बोधो ध्यानमनुत्तमम् ।
शास्त्रात्पदपदार्थज्ञबोधिनोत्पन्नबुद्धिना ॥ २२ ॥
sa ca saṃprāpyate śuddho bodho dhyānamanuttamam ,
śāstrātpadapadārthajñabodhinotpannabuddhinā 22
22. saḥ ca saṃprāpyate śuddhaḥ bodhaḥ dhyānam anuttamam
śāstrāt pada-padārtha-jña-bodhinā utpanna-buddhinā
22. saḥ śuddhaḥ bodhaḥ anuttamam dhyānam ca śāstrāt
pada-padārtha-jña-bodhinā utpanna-buddhinā saṃprāpyate
22. And that pure understanding (bodha), which is itself the supreme contemplation (dhyāna), is attained from the scripture by a person whose intellect (buddhi) has been awakened through comprehending the meaning of its words (pada-padārtha).
22. והתודעה הטהורה הזו, ה-דְהְיָאנָה הנשגבת מכל, מושגת מתוך הכתובים על ידי מי שתבונתו התעוררה מהבנת המילים ומשמעותן הטהורה.
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मोक्षोपायाभिधं शास्त्रमिदं वाचयतानिशम् ।
बुद्ध्युपायेन शुद्धेन पुंसा नान्येन केनचित् ॥ २३ ॥
mokṣopāyābhidhaṃ śāstramidaṃ vācayatāniśam ,
buddhyupāyena śuddhena puṃsā nānyena kenacit 23
23. mokṣa-upāya-abhidham śāstram idam vācayatā aniśam
buddhi-upāyena śuddhena puṃsā na anyena kenacit
23. idam mokṣa-upāya-abhidham śāstram śuddhena
buddhi-upāyena puṃsā aniśam vācayatā na anyena kenacit
23. This scripture, named 'Means to Liberation (mokṣa)', should be read constantly by a person (puruṣa) possessing pure intellectual insight (buddhi), and not by anyone else.
23. על האדם לקרוא ללא הרף בכתב העת הזה הנקרא מוֹקְשָׁוֹפָּאיָה (האמצעי לשחרור), תוך שימוש באמצעי התבונה הטהורה, ולא בשום דרך אחרת.
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न तीर्थेन न दानेन न स्नानेन न विद्यया ।
न ध्यानेन न योगेन न तपोभिर्न चाध्वरैः ॥ २४ ॥
na tīrthena na dānena na snānena na vidyayā ,
na dhyānena na yogena na tapobhirna cādhvaraiḥ 24
24. na tīrthena na dānena na snānena na vidyayā na
dhyānena na yogena na tapobhiḥ na ca adhvaraiḥ
24. na tīrthena na dānena na snānena na vidyayā na
dhyānena na yogena na tapobhiḥ na ca adhvaraiḥ
24. Not by pilgrimages, nor by acts of charity (dāna), nor by ritual bathing, nor by (mere) learning (vidyā); not by meditation (dhyāna), nor by spiritual discipline (yoga), nor by austerities (tapas), and not by (Vedic) sacrifices.
24. לא על ידי עליה לרגל למקומות קדושים, לא על ידי מתן צדקה, לא על ידי טבילות פולחניות ולא על ידי ידע עיוני; לא על ידי דְהְיָאנָה (מדיטציה), לא על ידי יוֹגָה, לא על ידי ליבוי העוצמה הרוחנית (תַפַּס) ולא על ידי טקסי יַגְיַה.
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भ्रान्तिमात्रं किलेदं सदसत्सदिव लक्ष्यते ।
व्योमैव जगदाकारं स्वप्नोऽनिद्रे चिदम्बरे ॥ २५ ॥
bhrāntimātraṃ kiledaṃ sadasatsadiva lakṣyate ,
vyomaiva jagadākāraṃ svapno'nidre cidambare 25
25. bhrāntimātram kila idam sadasat sat iva lakṣyate |
vyoma eva jagadākāram svapnaḥ anidre cidambare ||
25. idam kila bhrāntimātram sadasat sat iva lakṣyate
vyoma eva jagadākāram anidre cidambare svapnaḥ
25. Indeed, this (world) is merely an illusion (bhrānti); it is perceived as existing and non-existing, as if it were real. It is just like the sky (vyoma) appearing to take the form of the world, or like a dream that arises in the expanse of consciousness (cidambara) even when one is not truly asleep.
25. העולם הזה, הנראה כקיים ושאינו קיים, הוא רק אשליה הנתפסת כקיימת; אינו אלא המרחב הלובש את צורת היקום, כחלום ללא שינה במרחב התודעה.
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न शाम्यति तपस्तीर्थैर्भ्रान्तिर्नाम कदाचन ।
तपस्तीर्थादिना स्वर्गाः प्राप्यन्ते न तु मुक्तता ॥ २६ ॥
na śāmyati tapastīrthairbhrāntirnāma kadācana ,
tapastīrthādinā svargāḥ prāpyante na tu muktatā 26
26. na śāmyati tapastīrthaiḥ bhrāntiḥ nāma kadācana |
tapastīrthādinā svargāḥ prāpyante na tu muktatā ||
26. nāma bhrāntiḥ tapastīrthaiḥ kadācana na śāmyati tapastīrthādinā svargāḥ prāpyante,
tu muktatā na
26. The illusion (bhrānti) never subsides by means of austerities (tapas) or pilgrimages (tīrtha). Through austerities, pilgrimages, and similar practices, only heavenly realms (svarga) are attained, but not liberation (mokṣa).
26. האשליה אינה נרגעת לעולם באמצעות ליבוי עוצמה רוחנית או עליה לרגל. סיגופים ומקומות קדושים יכולים להוביל לשמיים, אך לא לשחרור.
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भ्रांतिः शाम्यति शास्त्रार्थात्सम्यग्बुद्ध्यावलोकितात् ।
आत्मज्ञानमयान्मोक्षोपायादेवेह नान्यतः ॥ २७ ॥
bhrāṃtiḥ śāmyati śāstrārthātsamyagbuddhyāvalokitāt ,
ātmajñānamayānmokṣopāyādeveha nānyataḥ 27
27. bhrāntiḥ śāmyati śāstrārthāt samyagbuddhyāvalokitāt
| ātmajñānamayāt mokṣopāyāt eva iha na anyataḥ ||
27. bhrāntiḥ samyagbuddhyāvalokitāt śāstrārthāt ātmajñānamayāt mokṣopāyāt eva iha śāmyati,
anyataḥ na
27. Illusion (bhrānti) subsides through the meaning of the scriptures (śāstra), when correctly understood by the intellect (buddhi). In this world, liberation (mokṣa) is achieved solely through this means of self-knowledge (ātmajñāna), and not by any other method.
27. האשליה נעלמת מתוך הבנת משמעות הכתובים כפי שנבחנת בתבונה נכונה, ומתוך ה-מוֹקְשָׁוֹפָּאיָה הספוג בידע העצמי — ולא משום דבר אחר בעולם הזה.
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आलोककारिणात्यर्थं शास्त्रार्थेनैव शाम्यति ।
अमलेनाखिला भ्रान्तिः प्रकाशेनैव तामसी ॥ २८ ॥
ālokakāriṇātyarthaṃ śāstrārthenaiva śāmyati ,
amalenākhilā bhrāntiḥ prakāśenaiva tāmasī 28
28. ālokakāriṇā atyartham śāstrārthena eva śāmyati |
amalena akhilā bhrāntiḥ prakāśena eva tāmasī ||
28. akhilā tāmasī bhrāntiḥ atyartham ālokakāriṇā
śāstrārthena eva śāmyati amalena prakāśena eva (śāmyati)
28. The entire dark illusion (bhrānti), which is born of ignorance (tamas), subsides only through the exceedingly illuminating meaning of the scriptures (śāstra), just as it subsides solely through pure light (prakāśa).
28. כל האשליה דועכת לחלוטין באמצעות המשמעות הטהורה והמאירה של הכתובים, כשם שאפלת הבורות נעלמת בפני האור.
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सर्गसंहारसंस्थानां भासो भान्ति चिदम्बरे ।
स्पन्दनानीव मरुति द्रवत्वानीव वारिणि ॥ २९ ॥
sargasaṃhārasaṃsthānāṃ bhāso bhānti cidambare ,
spandanānīva maruti dravatvānīva vāriṇi 29
29. sargasaṃhārasaṃsthānām bhāsaḥ bhānti cidambare
spandanāni iva maruti dravatvāni iva vāriṇi
29. sargasaṃhārasaṃsthānām bhāsaḥ cidambare bhānti
maruti spandanāni iva vāriṇi dravatvāni iva
29. The manifestations of creation, preservation, and dissolution shine in the expanse of consciousness (cidambara), much like vibrations in the wind or liquidity in water.
29. הופעות הבריאה, ההרס והקיום זורחות במרחב התודעה כמו תנודות ברוח או נזילות במים.
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द्रव्यस्य हृद्येव चमत्कृतिर्निजा नभस्वतः स्पन्द इवानिशं यथा ।
यथा स्थिता सृष्टिरियं तथास्तिता लयं नभस्यन्तरनन्यरूपिणी ॥ ३० ॥
dravyasya hṛdyeva camatkṛtirnijā nabhasvataḥ spanda ivāniśaṃ yathā ,
yathā sthitā sṛṣṭiriyaṃ tathāstitā layaṃ nabhasyantarananyarūpiṇī 30
30. dravyasya hṛdi iva camatkṛtiḥ nijā
nabhasvataḥ spandaḥ iva aniśam yathā
yathā sthitā sṛṣṭiḥ iyam tathā
astitā layam nabhasī antar ananyarūpiṇī
30. yathā dravyasya nijā camatkṛtiḥ hṛdi
iva yathā ca nabhasvataḥ aniśam spandaḥ
iva tathā iyam ananyarūpiṇī sṛṣṭiḥ
yathā sthitā nabhasī antar astitā layam
30. Just as the inherent wondrous quality of a substance (dravya) is within it, and just like the constant pulsation of the air; similarly, this creation (sṛṣṭi), as it exists, also finds its existence and dissolution within the non-dual (ananyarūpiṇī) inner space.
30. כשם שהפלא מובנה בתוכו של החומר, או כפי שהתנועה קיימת ברוח ללא הרף, כך הבריאה הזו ניצבת, וקיומה מומס בתוך המרחב, ללא מהות נפרדת.
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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)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2) (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 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 (current chapter) 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