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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-183

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कुन्ददन्त उवाच ।
ततः पृष्टो मया तत्र स गौर्याश्रमतापसः ।
तापसंशुष्कदर्भाग्रजराजर्जरमूर्धजः ॥ १ ॥
kundadanta uvāca ,
tataḥ pṛṣṭo mayā tatra sa gauryāśramatāpasaḥ ,
tāpasaṃśuṣkadarbhāgrajarājarjaramūrdhajaḥ 1
1. kundadanta uvāca tataḥ pṛṣṭaḥ mayā tatra saḥ
gauryāśramatāpasaḥ tāpasaṃśuṣkadarbhāgrajarājarjaramūrdhajaḥ
1. kundadanta uvāca tatra mayā tāpasaṃśuṣkadarbhāgrajarājarjaramūrdhajaḥ
saḥ gauryāśramatāpasaḥ tataḥ pṛṣṭaḥ
1. Kundadanta said: Then, I questioned that ascetic of Gaurī's hermitage, whose hair was extremely withered and dilapidated like the dry blades of darbha grass due to his ascetic practices.
1. קוּנְדַדַנְטַה אמר: אז שאלתי שם את הפרוש ממשכן גַוְורִי, ששיער ראשו היה מולבן ובלוי מסיגופים כמו קצוות עשב דַרְבְּהָ יבש.
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एकैव सप्तद्वीपास्ति वसुधा यत्र तत्र ते ।
सप्तद्वीपेश्वरा अष्टौ भवन्ति कथमुत्तमाः ॥ २ ॥
ekaiva saptadvīpāsti vasudhā yatra tatra te ,
saptadvīpeśvarā aṣṭau bhavanti kathamuttamāḥ 2
2. ekā eva saptadvīpā asti vasudhā yatra tatra te
saptadvīpeśvarāḥ aṣṭau bhavanti katham uttamāḥ
2. yatra ekā eva saptadvīpā vasudhā asti tatra te
aṣṭau saptadvīpeśvarāḥ katham uttamāḥ bhavanti
2. When there is only one Earth consisting of seven continents, how can there be eight excellent lords of these seven continents?
2. כיצד ייתכן שישנם שמונה מלכים דגולים השולטים בשבעת האיים, כאשר קיימת רק ארץ אחת בעלת שבעה איים?
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यस्य जीवस्य सदनान्नास्ति निर्गमनं बहिः ।
स करोति कथं सप्तद्वीपेशत्वेन दिग्जयम् ॥ ३ ॥
yasya jīvasya sadanānnāsti nirgamanaṃ bahiḥ ,
sa karoti kathaṃ saptadvīpeśatvena digjayam 3
3. yasya jīvasya sadanāt na asti nirgamanam bahiḥ
saḥ karoti katham saptadvīpeśatvena digjayam
3. yasya jīvasya sadanāt bahiḥ nirgamanam na asti
saḥ saptadvīpeśatvena katham digjayam karoti
3. How can that living being, for whom there is no going out from his abode, perform a conquest of the world as a lord of the seven continents?
3. כיצד נשמה (גִ'יוָוה) שמעולם לא יצאה מביתה יכולה לכבוש את העולם ולהפוך שליטה של שבעת האיים?
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यैर्वरा वरदैर्दत्ताः शापस्ते तद्विरुद्धताम् ।
कथं गच्छन्ति गच्छन्ति कथं छाया हि तापताम् ॥ ४ ॥
yairvarā varadairdattāḥ śāpaste tadviruddhatām ,
kathaṃ gacchanti gacchanti kathaṃ chāyā hi tāpatām 4
4. yaiḥ varāḥ varadaiḥ dattāḥ śāpāḥ te tatviruddhatām
katham gacchanti gacchanti katham chāyā hi tāpatām
4. yaiḥ varadaiḥ dattāḥ varāḥ te śāpāḥ tadviruddhatām
katham gacchanti hi chāyā katham tāpatām gacchanti
4. How can the boons, which were given by the boon-givers, become curses (contradictory to their nature)? How indeed can shade attain the nature of heat?
4. כיצד יכולות ברכות שהוענקו על ידי מעניקי הברכות לסתור קללות? כיצד יכול צל להפוך לחום לוהט?
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मिथोऽशक्यां कथं धर्मौ स्थितिमेकत्र गच्छतः ।
आधार एवाधेयत्वं करोति कथमात्मनि ॥ ५ ॥
mitho'śakyāṃ kathaṃ dharmau sthitimekatra gacchataḥ ,
ādhāra evādheyatvaṃ karoti kathamātmani 5
5. mithaḥ aśakyām katham dharmau sthitim ekatra
gacchataḥ ādhāraḥ eva ādheyatvam karoti katham ātmani
5. katham mithaḥ aśakyām dharmau ekatra sthitim
gacchataḥ katham ādhāraḥ eva ātmani ādheyatvam karoti
5. How can two intrinsic natures (dharma), which are mutually incompatible, exist simultaneously in one place? How can the support itself become the supported within its own self (ātman)?
5. כיצד יכולים שני חוקי טבע שסתורים זה את זה להתקיים יחד במקום אחד? כיצד יכול המכל להכיל את עצמו?
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गौर्याश्रमतापस उवाच ।
संपश्यसि किमेतेषां भो साधो शृण्वनन्तरम् ।
अष्टमेऽस्मिन्सुसंप्राप्ते तं प्रदेशं सबान्धवम् ॥ ६ ॥
gauryāśramatāpasa uvāca ,
saṃpaśyasi kimeteṣāṃ bho sādho śṛṇvanantaram ,
aṣṭame'sminsusaṃprāpte taṃ pradeśaṃ sabāndhavam 6
6. gauryāśramatāpasaḥ uvāca saṃpaśyasi
kim eteṣām bho sādho śṛṇu
anantaram aṣṭame asmin
susaṃprāpte tam pradeśam sabāndhavam
6. gauryāśramatāpasaḥ uvāca bho
sādho kim eteṣām saṃpaśyasi
anantaram śṛṇu aṣṭame asmin
sabāndhavam tam pradeśam susaṃprāpte
6. The ascetic of Gauri's hermitage said: "O good sir (sādhu), what do you perceive of these? Listen now: when this eighth (person), along with his relatives, arrives at that region..."
6. הפרוש ממשכן גַוְורִי אמר: מה אתה תמה על אלה, איש מורם מעם? שמע את המשך הדברים. כשיגיע האח השמיני אל המקום ההוא יחד עם קרוביו,
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इतो भवन्तौ तं देशमासाद्य सुखसंस्थितौ ।
स्वबन्धुसुखसंस्थानौ कंचित्कालं भविष्यतः ॥ ७ ॥
ito bhavantau taṃ deśamāsādya sukhasaṃsthitau ,
svabandhusukhasaṃsthānau kaṃcitkālaṃ bhaviṣyataḥ 7
7. itaḥ bhavantau tam deśam āsādya sukhasaṃsthitau
svabandhusukhasaṃsthānau kaṃcit kālam bhaviṣyataḥ
7. itaḥ bhavantau tam deśam āsādya sukhasaṃsthitau
svabandhusukhasaṃsthānau kaṃcit kālam bhaviṣyataḥ
7. From here, you two, having reached that region, will be comfortably settled and well-established in the happiness of your own relatives for some time.
7. מכאן, כאשר תגיעו שניכם אל הארץ ההיא, תתגוררו שם בנחת וברווחה לצד קרוביכם במשך זמן מה.
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ततस्तेऽष्टौ मरिष्यन्ति भ्रातरः क्रमशो गृहे ।
बन्धवोऽथ करिष्यन्ति तेषां देहांस्तदग्निसात् ॥ ८ ॥
tataste'ṣṭau mariṣyanti bhrātaraḥ kramaśo gṛhe ,
bandhavo'tha kariṣyanti teṣāṃ dehāṃstadagnisāt 8
8. tataḥ te aṣṭau mariṣyanti bhrātaraḥ kramaśaḥ gṛhe
bandhavaḥ atha kariṣyanti teṣām dehān tat agnisāt
8. tataḥ te aṣṭau bhrātaraḥ gṛhe kramaśaḥ mariṣyanti
atha bandhavaḥ teṣām dehān tat agnisāt kariṣyanti
8. Then those eight brothers will die successively in the house. And afterwards, the relatives will cremate their bodies.
8. לאחר מכן ימותו שמונת האחים בזה אחר זה בביתם, וקרוביהם ישרפו את גופותיהם באש.
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तेषां ते संविदाकाशाः पृथक्पृथगवस्थिताः ।
मुहूर्तमात्रं स्थास्यन्ति सुषुप्तस्था जडा इव ॥ ९ ॥
teṣāṃ te saṃvidākāśāḥ pṛthakpṛthagavasthitāḥ ,
muhūrtamātraṃ sthāsyanti suṣuptasthā jaḍā iva 9
9. teṣām te saṃvidākāśāḥ pṛthak pṛthak avasthitāḥ
muhūrtamātram sthāsyanti suṣuptasthāḥ jaḍāḥ iva
9. teṣām te pṛthak pṛthak avasthitāḥ saṃvidākāśāḥ
muhūrtamātram suṣuptasthāḥ jaḍāḥ iva sthāsyanti
9. Their respective consciousness-spaces, positioned individually, will remain for just a moment, appearing inert, much like those in deep sleep.
9. חללי התודעה שלהם, כשהם נפרדים זה מזה, יישארו לרגע כדוממים, כאילו שרויים בשינה עמוקה.
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एतस्मिन्नन्तरे तेषां तानि कर्माणि धर्मतः ।
एकत्र संघटिष्यन्ति वरशापात्मकानि खे ॥ १० ॥
etasminnantare teṣāṃ tāni karmāṇi dharmataḥ ,
ekatra saṃghaṭiṣyanti varaśāpātmakāni khe 10
10. etasmin antare teṣām tāni karmāṇi dharmataḥ
ekatra saṃghaṭiṣyanti varaśāpātmakāni khe
10. etasmin antare teṣām tāni varaśāpātmakāni
karmāṇi dharmataḥ ekatra khe saṃghaṭiṣyanti
10. Meanwhile, during this interval, their actions (karma) - those comprising both blessings and curses - will coalesce in one place, according to natural law (dharma), in that subtle realm.
10. בינתיים, על פי חוקת הטבע, תוצאות פעולות העבר שלהם, המורכבות מברכות ומקללות, יתקבצו יחד במרחב.
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कर्माणि तान्यधिष्ठातृदेवरूपाणि पेटकम् ।
वरशापशरीराणि करिष्यन्ति पृथक् पृथक् ॥ ११ ॥
karmāṇi tānyadhiṣṭhātṛdevarūpāṇi peṭakam ,
varaśāpaśarīrāṇi kariṣyanti pṛthak pṛthak 11
11. karmāṇi tāni adhiṣṭhātṛdevarūpāṇi peṭakam
varaśāpaśarīrāṇi kariṣyanti pṛthak pṛthak
11. tāni adhiṣṭhātṛdevarūpāṇi karmāṇi pṛthak
pṛthak varaśāpaśarīrāṇi peṭakam kariṣyanti
11. Those actions (karma), appearing as presiding deities, will separately form distinct embodiments (like a casket) comprising blessings and curses.
11. פעולות העבר הללו, המקבלות צורה של אלים מפקחים, ייצרו קבוצות נפרדות בעלות גוף של ברכות וקללות.
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वरास्तेऽत्र गमिष्यन्ति सुभगाः पद्मपाणयः ।
ब्रह्मदण्डायुधाश्चन्द्रधवलाङ्गाश्चतुर्भुजाः ॥ १२ ॥
varāste'tra gamiṣyanti subhagāḥ padmapāṇayaḥ ,
brahmadaṇḍāyudhāścandradhavalāṅgāścaturbhujāḥ 12
12. varāḥ te atra gamiṣyanti subhagāḥ padmapāṇayaḥ
brahmadaṇḍāyudhāḥ candradhavalāṅgāḥ caturbhujāḥ
12. te varāḥ atra subhagāḥ padmapāṇayaḥ brahmadaṇḍāyudhāḥ
candradhavalāṅgāḥ caturbhujāḥ gamiṣyanti
12. Thereupon, those blessings will manifest, appearing auspicious, lotus-handed, wielding Brahma's staff as their weapon, possessing moon-white bodies, and having four arms.
12. הברכות יגיעו לשם כשהן מבורכות, נושאות פרח לוטוס בידן, חמושות במטה בְּרַהְמָה, בעלות גוף לבן כירח וארבע זרועות.
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शापास्तत्र भविष्यन्ति त्रिनेत्राः शूलपाणयः ।
भीषणाः कृष्णमेघाभा द्विभुजा भ्रुकुटीमुखाः ॥ १३ ॥
śāpāstatra bhaviṣyanti trinetrāḥ śūlapāṇayaḥ ,
bhīṣaṇāḥ kṛṣṇameghābhā dvibhujā bhrukuṭīmukhāḥ 13
13. śāpāḥ tatra bhaviṣyanti trinetrāḥ śūlapāṇayaḥ
bhīṣaṇāḥ kṛṣṇameghābhāḥ dvibhujāḥ bhrukuṭīmukhāḥ
13. tatra śāpāḥ trinetrāḥ śūlapāṇayaḥ bhīṣaṇāḥ
kṛṣṇameghābhāḥ dvibhujāḥ bhrukuṭīmukhāḥ bhaviṣyanti
13. There, the curses will manifest as beings that are three-eyed, trident-wielding, terrifying, dark like storm clouds, two-armed, and with frowning countenances.
13. והקללות יהיו שם בעלות שלוש עיניים, נושאות קלשון בידן, מבעיתות, דומות לעננים שחורים, בעלות שתי זרועות ופנים מזעיפות פנים.
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वरा वदिष्यन्ति ।
सुदूरं गम्यतां शापाः कालोऽस्माकमुपागतः ।
क्रतूनामिव तन्नाम कः समर्थोऽतिवर्तितुम् ॥ १४ ॥
varā vadiṣyanti ,
sudūraṃ gamyatāṃ śāpāḥ kālo'smākamupāgataḥ ,
kratūnāmiva tannāma kaḥ samartho'tivartitum 14
14. varā vadiṣyanti sudūram gamyatām śāpāḥ kālaḥ asmākam
upāgataḥ kratūnām iva tat nāma kaḥ samarthaḥ ativartitum
14. varā vadiṣyanti sudūram śāpāḥ gamyatām asmākam kālaḥ
upāgataḥ tat nāma kratūnām iva kaḥ ativartitum samarthaḥ
14. The boons will say: "Let the curses depart far away; our time has arrived. Who is capable of transgressing that decree, just as one cannot transgress the inherent power of Vedic rituals (yajña)?"
14. הברכות יאמרו: התרחקו מכאן, קללות! זמננו הגיע. מי יכול להפר את הדין, בדיוק כמו בטקסים הוודיים?
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शापा वदिष्यन्ति ।
गम्यतां हे वरा दूरं कालोऽस्माकमुपागतः ।
क्रतूनामिव तन्नाम कः समर्थोऽतिवर्तितुम् ॥ १५ ॥
śāpā vadiṣyanti ,
gamyatāṃ he varā dūraṃ kālo'smākamupāgataḥ ,
kratūnāmiva tannāma kaḥ samartho'tivartitum 15
15. śāpā vadiṣyanti gamyatām he varā dūram kālaḥ asmākam
upāgataḥ kratūnām iva tat nāma kaḥ samarthaḥ ativartitum
15. śāpā vadiṣyanti he varā gamyatām dūram asmākam kālaḥ
upāgataḥ tat nāma kratūnām iva kaḥ ativartitum samarthaḥ
15. The curses will speak: "O Boons! Depart far away; our time has arrived. Who is capable of transgressing that decree, just as one cannot transgress the inherent power of Vedic rituals (yajña)?"
15. הקללות יאמרו: הסתלקו מכאן, ברכות! זמננו הגיע. מי יכול להפר את הדין, בדיוק כמו בטקסים הוודיים?
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प्रवदत्सु वरेष्वेवं शापाः कुद्धधियो वरान् ।
विवस्वता कृता यूयं वयं रुद्रांशतः कृताः ॥ १७ ॥
pravadatsu vareṣvevaṃ śāpāḥ kuddhadhiyo varān ,
vivasvatā kṛtā yūyaṃ vayaṃ rudrāṃśataḥ kṛtāḥ 17
17. pravadatsu vareṣu evaṃ śāpāḥ kruddhaddhiyaḥ varān
vivasvatā kṛtāḥ yūyam vayam rudrāṃśataḥ kṛtāḥ
17. vareṣu evaṃ pravadatsu,
kruddhaddhiyaḥ śāpāḥ varān (abruvan) yūyam vivasvatā kṛtāḥ vayam rudrāṃśataḥ kṛtāḥ
17. Thus, while the boons were speaking, the curses, with enraged minds, said to the boons: "You were created by Vivasvat, and we were created from a portion of Rudra."
17. בעוד הברכות מדברות כך, אמרו הקללות הזועמות לברכות: אתן נוצרתן על ידי שמש הבוקר (וִיוַסְוַואת), ואילו אנו נוצרנו מחלק מכוחו של רוּדְרַה!
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देवानामधिको रुद्रो रुद्रांशप्रभवो मुनिः ।
इत्युक्त्वा प्रोद्यता तेषां चक्रुः शृङ्गाण्यगा इव ॥ १८ ॥
devānāmadhiko rudro rudrāṃśaprabhavo muniḥ ,
ityuktvā prodyatā teṣāṃ cakruḥ śṛṅgāṇyagā iva 18
18. devānām adhikaḥ rudraḥ rudra-aṃśa-prabhavaḥ muniḥ
iti uktvā pra-udyatā teṣām cakruḥ śṛṅgāṇi agāḥ iva
18. rudraḥ devānām adhikaḥ rudra-aṃśa-prabhavaḥ muniḥ
iti uktvā teṣām pra-udyatā śṛṅgāṇi agāḥ iva cakruḥ
18. "Rudra is superior to the gods, and the sage is born from a portion of Rudra." Having declared this, their (the sages') curses (śṛṅgāṇi), like formidable mountain peaks, began to issue forth.
18. רוּדְרַה נעלה על כל האלים, והחכם (מֻנִי) נולד מחלק מכוחו של רוּדְרַה! לאחר שאמרו זאת, הן קמו נגדן כמו פסגות הרים נישאות.
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शापेषूद्यतशृङ्गेषु वरा इदमरातिषु ।
विहसन्तः प्रवक्ष्यन्ति प्रमेयीकृतनिश्चयम् ॥ १९ ॥
śāpeṣūdyataśṛṅgeṣu varā idamarātiṣu ,
vihasantaḥ pravakṣyanti prameyīkṛtaniścayam 19
19. śāpeṣu udyata-śṛṅgeṣu varāḥ idam arātiṣu
vihasantaḥ pravakṣyanti prameyī-kṛta-niścayam
19. udyata-śṛṅgeṣu śāpeṣu arātiṣu idam varāḥ
vihasantaḥ prameyī-kṛta-niścayam pravakṣyanti
19. When curses, like raised horns, were directed at the adversaries, the eminent ones, laughing, would declare this as their ascertainable resolution.
19. כאשר הקללות יזקפו את קרניהן כאויבים, הברכות, בצחוק קל, יאמרו את ההכרעה השקולה הזו
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हे शापाः पापतां त्यक्त्वा कार्यस्यान्तो विचार्यताम् ।
यत्कार्यं कलहस्यान्ते तदेवादौ विचार्यताम् ॥ २० ॥
he śāpāḥ pāpatāṃ tyaktvā kāryasyānto vicāryatām ,
yatkāryaṃ kalahasyānte tadevādau vicāryatām 20
20. he śāpāḥ pāpatām tyaktvā kāryasya antaḥ vicāryatām
yat kāryaṃ kalahasya ante tat eva ādau vicāryatām
20. he śāpāḥ,
pāpatām tyaktvā kāryasya antaḥ vicāryatām; yat kāryaṃ kalahasya ante,
tat eva ādau vicāryatām
20. "O curses, abandoning your sinfulness, let the ultimate purpose of this affair be deliberated. Whatever action is to be performed at the conclusion of this quarrel, that very action should be deliberated at its outset."
20. הוי קללות, זנחו את רשעותכן ושקלו את סוף הדבר; מה שייעשה בסופו של המאבק, מן הראוי לשקול כבר בהתחלה
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पितामहपुरीं गत्वा कलहान्ते विनिर्णयः ।
कर्तव्योऽस्माभिरेतत्किमादौ नेह विधीयते ॥ २१ ॥
pitāmahapurīṃ gatvā kalahānte vinirṇayaḥ ,
kartavyo'smābhiretatkimādau neha vidhīyate 21
21. pitāmaha-purīm gatvā kalaha-ante vini-nirṇayaḥ
kartavyaḥ asmābhiḥ etat kim ādau na iha vidhīyate
21. asmābhiḥ pitāmaha-purīm gatvā kalaha-ante vini-nirṇayaḥ
kartavyaḥ; kim etat ādau iha na vidhīyate?
21. A final decision (vinirṇaya) must be made by us at the conclusion of the quarrel, after going to the city of Brahmā. Why is this not accomplished here at the very beginning?
21. הלא בסופו של הריב עלינו ללכת לעירו של בְּרַהְמָא כדי לקבל הכרעה; מדוע לא נעשה זאת כבר עכשיו?
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शापैर्वरोक्तमाकर्ण्य बाढमित्युररीकृतम् ।
को न गृह्णाति मूऽढोऽपि वाक्यं युक्तिसमन्वितम् ॥ २२ ॥
śāpairvaroktamākarṇya bāḍhamityurarīkṛtam ,
ko na gṛhṇāti mū'ḍho'pi vākyaṃ yuktisamanvitam 22
22. śāpaiḥ vara-uktam ākarṇya bāḍham iti urarīkṛtam
kaḥ na gṛhṇāti mūḍhaḥ api vākyam yukti-samanvitam
22. śāpaiḥ vara-uktam ākarṇya bāḍham iti urarīkṛtam
api mūḍhaḥ yukti-samanvitam vākyam kaḥ na gṛhṇāti
22. Upon hearing what was declared as boons through curses, and having assented to it saying, 'Indeed,' who, even a fool, would not accept a statement supported by reason (yukti)?
22. כששמעו הקללות את דברי הברכות, הן הסכימו ואמרו, מוסכם! מי, אפילו היה כסיל, לא יקבל דברים הגיוניים ושקולים?
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ततः शापा वरैः सार्ध यास्यन्ति ब्रह्मणः पुरम् ।
महानुभावा हि गतिः सदा संदेहनाशने ॥ २३ ॥
tataḥ śāpā varaiḥ sārdha yāsyanti brahmaṇaḥ puram ,
mahānubhāvā hi gatiḥ sadā saṃdehanāśane 23
23. tataḥ śāpāḥ varaiḥ sārdham yāsyanti brahmaṇaḥ
puram mahā-anubhāvā hi gatiḥ sadā saṃdeha-nāśane
23. tataḥ śāpāḥ varaiḥ sārdham brahmaṇaḥ puram yāsyanti
hi mahā-anubhāvā gatiḥ sadā saṃdeha-nāśane
23. Thereupon, the curses, along with the boons, will proceed to the abode of Brahmā. Indeed, a greatly powerful outcome (gati) always manifests in the removal of doubt.
23. אז ישימו הקללות יחד עם הברכות את פעמיהן לעירו של בְּרַהְמָא, שהרי פנייה אל הישויות הנשגבות תמיד מפיגה כל ספק
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प्रणामपूर्वं तत्सर्वं यथावृत्तं परस्परम् ।
ब्रह्मणे कथयिष्यन्ति श्रुत्वा तेषां स वक्ष्यति ॥ २४ ॥
praṇāmapūrvaṃ tatsarvaṃ yathāvṛttaṃ parasparam ,
brahmaṇe kathayiṣyanti śrutvā teṣāṃ sa vakṣyati 24
24. praṇāma-pūrvam tat sarvam yathā-vṛttam parasparam
brahmaṇe kathayiṣyanti śrutvā teṣām saḥ vakṣyati
24. praṇāma-pūrvam tat sarvam yathā-vṛttam parasparam
brahmaṇe kathayiṣyanti teṣām śrutvā saḥ vakṣyati
24. They will reverently (praṇāma-pūrvam) recount to Brahmā the entire course of events (tat sarvam yathā-vṛttam) as they transpired between them (parasparam). Upon hearing their account, he will speak.
24. בקידה עמוקה הן יספרו לבְּרַהְמָא את כל מה שהתרחש ביניהן, ולאחר שיקשיב להן, הוא יאמר
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ब्रह्मोवाच ।
वरशापाधिपा भो भो येऽन्तःसारा जयन्ति ते ।
केऽन्तःसारा इति मिथो नूनमन्विष्यतां स्वयम् ॥ २५ ॥
brahmovāca ,
varaśāpādhipā bho bho ye'ntaḥsārā jayanti te ,
ke'ntaḥsārā iti mitho nūnamanviṣyatāṃ svayam 25
25. brahmā uvāca vara-śāpa-adhipāḥ bho bho ye antaḥ-sārāḥ
jayanti te ke antaḥ-sārāḥ iti mithaḥ nūnam anviṣyatām svayam
25. brahmā uvāca bho bho vara-śāpa-adhipāḥ ye antaḥ-sārāḥ te
jayanti nūnam mithaḥ svayam "ke antaḥ-sārāḥ" iti anviṣyatām
25. Brahmā said: 'O, masters over boons and curses! Those who possess inner strength (antaḥ-sāra), they are truly victorious. Therefore, you yourselves must certainly investigate among yourselves: 'Who are these with inner strength (antaḥ-sāra)?''
25. בְּרַהְמָא אמר: הוי שליטי הברכות והקללות, אלה המחזיקים בעוצמה פנימית עמוקה הם שינצחו. בדקו בעצמכם בינכם לבין עצמכם למי יש עוצמה פנימית רבה יותר
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इति श्रुत्वा प्रविष्टास्ते सारतां समवेक्षितुम् ।
वराणां हृदयं शापाः शापानां हृदयं वराः ॥ २६ ॥
iti śrutvā praviṣṭāste sāratāṃ samavekṣitum ,
varāṇāṃ hṛdayaṃ śāpāḥ śāpānāṃ hṛdayaṃ varāḥ 26
26. iti śrutvā praviṣṭāḥ te sāratām samavekṣitum
varāṇām hṛdayam śāpāḥ śāpānām hṛdayam varāḥ
26. iti śrutvā te sāratām samavekṣitum praviṣṭāḥ
śāpāḥ varāṇām hṛdayam varāḥ śāpānām hṛdayam
26. Having heard this, they (the boons and curses) entered to ascertain their essential nature. (They understood that) curses are the heart of boons, and boons are the heart of curses.
26. כששמעו זאת, נכנסו הקללות ללבות הברכות, והברכות ללבות הקללות, כדי לבחון את מהותן הפנימית
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ते परस्परमन्विष्य स्वयं हृदयसारताम् ।
ज्ञात्वा च समवायेन प्रवक्ष्यन्ति पितामहम् ॥ २७ ॥
te parasparamanviṣya svayaṃ hṛdayasāratām ,
jñātvā ca samavāyena pravakṣyanti pitāmaham 27
27. te parasparam anviṣya svayam hṛdayasāratām
jñātvā ca samavāyena pravakṣyanti pitāmaham
27. te parasparam anviṣya svayam hṛdayasāratām
jñātvā ca samavāyena pitāmaham pravakṣyanti
27. Having investigated each other and understood their own essential nature, they will collectively report to the Grandfather (Brahmā).
27. לאחר שחקרו זו את מתוכה של זו והבינו יחד את מהות הלב הפנימית, הן יאמרו לבְּרַהְמָא
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शापा वक्ष्यन्ति ।
जिताः प्रजानाथ वयं नान्तःसारा वयं यतः ।
अन्तःसारा वरा एव वज्रस्तम्भा इवाचलाः ॥ २८ ॥
śāpā vakṣyanti ,
jitāḥ prajānātha vayaṃ nāntaḥsārā vayaṃ yataḥ ,
antaḥsārā varā eva vajrastambhā ivācalāḥ 28
28. śāpāḥ vakṣyanti jitāḥ prajānātha vayam na antaḥsārāḥ
vayam yataḥ antaḥsārāḥ varāḥ eva vajrastambhāḥ iva acalāḥ
28. śāpāḥ vakṣyanti prajānātha vayam jitāḥ yataḥ vayam na
antaḥsārāḥ varāḥ eva antaḥsārāḥ acalāḥ vajrastambhāḥ iva
28. The curses will say: 'O Lord of creatures, we are vanquished, for we do not possess intrinsic essence. Only the boons have an inner essence, standing unmoving like diamond pillars.'
28. הקללות יאמרו: הוי אדון היצורים, הובסנו! שכן איננו מחזיקות בעוצמה פנימית. רק הברכות הן בעלות עוצמה פנימית, יציבות כעמודי יהלום
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वयं किलेमे भगवन्वराः शापाश्च सर्वदा ।
ननु संविन्मया एव देहोऽन्योऽस्माकमस्ति नो ॥ २९ ॥
vayaṃ kileme bhagavanvarāḥ śāpāśca sarvadā ,
nanu saṃvinmayā eva deho'nyo'smākamasti no 29
29. vayam kila ime bhagavan varāḥ śāpāḥ ca sarvadā
nanu saṃvinmayāḥ eva dehaḥ anyaḥ asmākam asti no
29. vayam kila ime bhagavan varāḥ ca śāpāḥ sarvadā nanu
vayam eva saṃvinmayāḥ anyaḥ dehaḥ asmākam na asti no
29. The boons will say: 'O Lord, indeed, we are always these boons and curses. Are we not truly consciousness-pervaded? We have no other physical body.'
29. הוי מבורך, הן הברכות והן הקללות אינן אלא עשויות תודעה טהורה בלבד, ואין לנו שום גוף נפרד אחר
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वरदस्य हि या संविद्वरो दत्त इति स्थिता ।
सैवार्थिनि मया लब्धो वरोऽयमिति तिष्ठति ॥ ३० ॥
varadasya hi yā saṃvidvaro datta iti sthitā ,
saivārthini mayā labdho varo'yamiti tiṣṭhati 30
30. varadasya hi yā saṃvit varaḥ dattaḥ iti sthitā | sā
eva arthini mayā labdhaḥ varaḥ ayam iti tiṣṭhati ||
30. varadasya yā saṃvit hi varaḥ dattaḥ iti sthitā,
sā eva arthini mayā ayam varaḥ labdhaḥ iti tiṣṭhati.
30. The intention (saṃvit) of the boon-giver, which is established as 'a boon has indeed been given,' similarly stands in the seeker's mind as 'this boon has been obtained by me.'
30. שהרי אותה תודעה טהורה של מעניק הברכה החושבת שברכה ניתנה, היא המתקיימת אצל המבקש בצורה של התפיסה שברכה זו התקבלה על ידי
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विज्ञप्तिमात्रकचनं देहं सैव फलं ततः ।
पश्यत्यनुभवत्यत्ति देशकालशतभ्रमैः ॥ ३१ ॥
vijñaptimātrakacanaṃ dehaṃ saiva phalaṃ tataḥ ,
paśyatyanubhavatyatti deśakālaśatabhramaiḥ 31
31. vijñaptimātra-kacanam deham sā eva phalam tataḥ
| paśyati anubhavati atti deśakālaśatabhramaiḥ ||
31. sā eva phalam,
(yat) deham vijñaptimātra-kacanam (bhavati).
tataḥ,
(sā eva saṃvit) deśakālaśatabhramaiḥ paśyati anubhavati atti.
31. That very same (consciousness/intention) becomes the fruit, taking the form of a body that is merely an expression of the petition. From that, it perceives, experiences, and consumes through hundreds of delusive wanderings of space and time.
31. אותה תודעה טהורה, המופיעה כהקרנה של גוף וכפרי המעשה, רואה, חווה וצורכת אותם דרך מאות אשליות של מקום וזמן
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वरदात्मा गृहीतत्वाच्चित्कालान्तरसंभृता ।
यदा तदान्तःसारासौ दुर्जया न तु शापजा ॥ ३२ ॥
varadātmā gṛhītatvāccitkālāntarasaṃbhṛtā ,
yadā tadāntaḥsārāsau durjayā na tu śāpajā 32
32. varadātmā gṛhītatvāt cit kālāntarasambhṛtā |
yadā tadā antaḥsārā asau durjayā na tu śāpajā ||
32. yadā varadātmā cit gṛhītatvāt kālāntarasambhṛtā,
tadā asau antaḥsārā durjayā,
na tu śāpajā (bhavati).
32. Due to its assimilation, the consciousness (cit) of the boon-giving Self (varada-ātmā), accumulated over time, when fully established, becomes inherently potent and unconquerable (durjayā); it is not, however, born of a curse.
32. כאשר התודעה של מעניק הברכה מוחזקת ומטופחת לאורך זמן, היא מתמלאת עוצמה פנימית והופכת לבלתי מנוצחת, בשונה ממשאלה שמקורה בקללה
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वरप्रदानं वरदैर्वरदानां वरार्थिभिः ।
यदा सुचिरमभ्यस्तं वराणां सारता तदा ॥ ३३ ॥
varapradānaṃ varadairvaradānāṃ varārthibhiḥ ,
yadā suciramabhyastaṃ varāṇāṃ sāratā tadā 33
33. varapradānam varadaiḥ varadānām varārthibhiḥ |
yadā suciram abhyastam varāṇām sāratā tadā ||
33. yadā varadaiḥ (ca) varārthibhiḥ (ca) varapradānam varadānām suciram abhyastam,
tadā varāṇām sāratā (bhavati).
33. When the granting of boons (varapradānam) by boon-givers (varadaiḥ), and the active seeking of these gifts (varadānām) by boon-seekers (varārthibhiḥ), is practiced for a very long time, then the essential quality (sāratā) of boons (varāṇām) (becomes manifest).
33. כאשר מעניקי הברכות והמבקשים אותן מתרגלים ומטפחים את הענקתן לאורך זמן רב, אזי הברכות רוכשות את עוצמתן הפנימית
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यदेव सुचिरं संविदभ्यस्यति तदेव सा ।
सारमेवाशु भवति भवत्याशु च तन्मयी ॥ ३४ ॥
yadeva suciraṃ saṃvidabhyasyati tadeva sā ,
sāramevāśu bhavati bhavatyāśu ca tanmayī 34
34. yat eva suciram saṃvit abhyasyati tat eva sā
sāram eva āśu bhavati bhavati āśu ca tatmayī
34. sā saṃvit yat eva suciram abhyasyati,
sā āśu tat eva sāram bhavati,
ca āśu tatmayī bhavati
34. Whatever consciousness (saṃvit) practices diligently for a very long time, it quickly becomes the essence (sāra) of that very thing and swiftly becomes completely absorbed in it.
34. כל מה שהתודעה הטהורה מתרגלת ומרוכזת בו לאורך זמן, הופך מהר מאוד לבעל עוצמה, והיא עצמה לובשת את צורתו
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शुद्धानामतिशुद्धैव संविज्जयति संविदाम् ।
अशुद्धानां त्वशुद्धैव कालात्साम्यं न विद्यते ॥ ३५ ॥
śuddhānāmatiśuddhaiva saṃvijjayati saṃvidām ,
aśuddhānāṃ tvaśuddhaiva kālātsāmyaṃ na vidyate 35
35. śuddhānām atiśuddhā eva saṃvit jayati saṃvidām
aśuddhānām tu aśuddhā eva kālāt sāmyam na vidyate
35. saṃvit śuddhānām saṃvidām atiśuddhā eva jayati,
tu aśuddhānām aśuddhā eva (saṃvit).
kālāt sāmyam na vidyate.
35. Among those who are pure, consciousness (saṃvit) is supremely pure and victorious over all other forms of consciousness. However, among the impure, consciousness is likewise impure. Thus, with the passage of time, no equality (sāmya) exists between them.
35. בין גילויי התודעה הטהורה השונים, התודעה הטהורה ביותר של הטהורים מנצחת את התודעה הלא טהורה של הלא טהורים; בחלוף הזמן אין כל שוויון ביניהן
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क्षणांशेनापि यो ज्येष्ठो न्यायस्तेनावपूर्यते ।
नार्थे न्यायान्तरं किंचित्कर्तुमुत्सहते मदम् ॥ ३६ ॥
kṣaṇāṃśenāpi yo jyeṣṭho nyāyastenāvapūryate ,
nārthe nyāyāntaraṃ kiṃcitkartumutsahate madam 36
36. kṣaṇāṃśena api yaḥ jyeṣṭhaḥ nyāyaḥ tena avapūryate
na arthe nyāyāntaram kiṃcit kartum utsahate madam
36. yaḥ jyeṣṭhaḥ nyāyaḥ kṣaṇāṃśena api tena avapūryate.
arthe kiṃcit nyāyāntaram madam kartum na utsahate.
36. The principal (jyeṣṭha) rule (nyāya), even if applicable for only a fraction of a moment, is perfectly fulfilled by that very application. No other secondary rule (nyāyāntara) can assert itself with pride regarding the matter, nor can it supersede the main rule.
36. הכוונה הקודמת, אפילו בחלקיק שנייה, היא זו שקובעת את הצדק והסדר, ואין שום עילת נגד שיכולה לגבור עליה או להתנשא מולה
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समेनोभयकोटिस्थं मिश्रं वस्तु भवेत्समम् ।
वरशापविलासेन क्षीरमिश्रं यथा पयः ॥ ३७ ॥
samenobhayakoṭisthaṃ miśraṃ vastu bhavetsamam ,
varaśāpavilāsena kṣīramiśraṃ yathā payaḥ 37
37. samena ubhayakoṭistham miśram vastu bhavet
samam varaśāpavilāsena kṣīramiśram yathā payaḥ
37. ubhayakoṭistham miśram vastu samena samam bhavet.
yathā varaśāpavilāsena kṣīramiśram payaḥ (bhavet).
37. A composite entity (vastu) that exists between two opposing extremes (ubhayakoṭistham), when treated with an equalizing principle (samena), becomes truly uniform. This is analogous to how water (payaḥ), becoming thoroughly mixed with milk (kṣīramiśram) due to the play of boons and curses (varaśāpavilāsa), eventually forms a homogeneous blend.
37. כאשר שני הקצוות שווים בעוצמתם, התוצאה היא עירוב מאוזן של הברכה והקללה, כשם שמים מתערבבים בחלב
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समाभ्यां वरशापाभ्यामथवा चिद्द्विरूपताम् ।
स्वयमेवानुभवति स्वप्नेष्विव पुरात्मिका ॥ ३८ ॥
samābhyāṃ varaśāpābhyāmathavā ciddvirūpatām ,
svayamevānubhavati svapneṣviva purātmikā 38
38. samābhyām varaśāpābhyām athavā cit dvirūpatām
svayam eva anubhavati svapneṣu iva purātmikā
38. purātmikā svayam eva samābhyām varaśāpābhyām
athavā cit dvirūpatām svapneṣu iva anubhavati
38. The ancient Self (ātman) itself experiences a dual nature of consciousness, as if in dreams, whether through boons or curses, which are perceived as equal.
38. לחלופין, בעקבות ברכה וקללה השוות בכוחן, התודעה חוותה בעצמה כפילות צורנית, כפי שרוח האדם חווה תפיסות כפולות בחלומות
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शिक्षितं त्वत्त एवेति यत्तदेव तव प्रभो ।
पुनः प्रतीपं पठितं शीघ्रं यामो नमोऽस्तु ते ॥ ३९ ॥
śikṣitaṃ tvatta eveti yattadeva tava prabho ,
punaḥ pratīpaṃ paṭhitaṃ śīghraṃ yāmo namo'stu te 39
39. śikṣitam tvattaḥ eva iti yat tat eva tava prabho
punaḥ pratīpam paṭhitam śīghram yāmaḥ namaḥ astu te
39. prabho,
yat tat tava eva tvattaḥ eva śikṣitam iti,
punaḥ pratīpam paṭhitam.
śīghram yāmaḥ.
namaḥ astu te.
39. "O Lord, whatever was taught by you alone, has now been recited back to you in reverse (or wrongly). We depart quickly. Salutations to you!"
39. הוי אדון, את שלמדנו ממך בלבד, זאת חזרנו ושיננו לפניך כעת. כעת נסתלק במהירות, קידה ושלום לך
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इत्युक्त्वा स स्वयंशापः क्वापि शापगणो ययौ ।
प्रशान्ते तिमिरे दृष्टे व्योम्नि केशोण्ड्रकं यथा ॥ ४० ॥
ityuktvā sa svayaṃśāpaḥ kvāpi śāpagaṇo yayau ,
praśānte timire dṛṣṭe vyomni keśoṇḍrakaṃ yathā 40
40. iti uktvā saḥ svayaṃśāpaḥ kva api śāpagaṇaḥ yayau
praśānte timire dṛṣṭe vyomni keśoṇḍrakam yathā
40. iti uktvā,
saḥ svayaṃśāpaḥ śāpagaṇaḥ kva api yayau,
yathā praśānte timire dṛṣṭe vyomni keśoṇḍrakam (yāti).
40. Having spoken thus, that group of self-cursed entities departed somewhere, just as an optical illusion of floating hairs (keśoṇḍrakam) disappears in the sky when the darkness is perceived as settled.
40. לאחר שאמרו זאת, נעלמה עדת הקללות למקום כלשהו, כמו אשליית קווצות שער הנראות בשמיים חשוכים ונעלמות כשהעלטה מתפוגגת
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अथान्यो वरपूगोऽत्र गृहनिर्गमरोधकः ।
स्थानिस्थानमिवादेशः समानार्थोऽभ्यपूरयत् ॥ ४१ ॥
athānyo varapūgo'tra gṛhanirgamarodhakaḥ ,
sthānisthānamivādeśaḥ samānārtho'bhyapūrayat 41
41. atha anyaḥ varapūgaḥ atra gṛhanirgamarodhakaḥ
sthānisthānam iva ādeśaḥ samānārthaḥ abhyapūrayat
41. atha atra anyaḥ gṛhanirgamarodhakaḥ varapūgaḥ
sthānisthānam iva samānārthaḥ ādeśaḥ abhyapūrayat
41. Then, another group of boons appeared there, obstructing departure from the house, and fulfilled its purpose just like a grammatical substitute (ādeśa) replaces an original (sthānin) while retaining the same function.
41. אז קבוצה אחרת של ברכות, אשר מנעה את היציאה מהבית, מילאה את המקום בעוצמה שווה, בדומה לתחליף הדקדוקי התופס את מקומו של המקור
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सप्तद्वीपेश्वरानेतानिमे द्वीपेषु सद्मसु ।
कारयन्ति वरा वर्या वीरा दिग्विजयं रणे ॥ ४३ ॥
saptadvīpeśvarānetānime dvīpeṣu sadmasu ,
kārayanti varā varyā vīrā digvijayaṃ raṇe 43
43. saptadvīpeśvarān etān ime dvīpeṣu sadmasu
kārayanti varāḥ varyāḥ vīrāḥ digvijayam raṇe
43. ime varāḥ varyāḥ vīrāḥ etān saptadvīpeśvarān
dvīpeṣu sadmasu raṇe digvijayam kārayanti
43. These excellent, pre-eminent heroes cause these lords of the seven continents to carry out world conquest (digvijaya) in battle, even within their residences on the continents.
43. הברכות המעולות הללו גורמות לשליטי שבעת היבשות הגיבורים הללו לצאת לכיבוש עולמי בקרב, בעודם שוהים במשכניהם שבאיים
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तदेवमनिवार्येऽस्मिन्विरोधे विबुधेश्वर ।
यदनुष्ठेयमस्माभिस्तदादिश शिवाय नः ॥ ४४ ॥
tadevamanivārye'sminvirodhe vibudheśvara ,
yadanuṣṭheyamasmābhistadādiśa śivāya naḥ 44
44. tat evam anivārye asmin virodhe vibudheśvara
yat anuṣṭheyam asmābhiḥ tat ādiśa śivāya naḥ
44. vibudheśvara,
tat evam asmin anivārye virodhe asmābhiḥ yat anuṣṭheyam,
tat naḥ śivāya ādiśa
44. Therefore, O lord of the gods, in this unavoidable conflict, command what ought to be done by us for our welfare.
44. על כן, בסתירה בלתי נמנעת זו, הוי אדון האלים, צווה עלינו מה עלינו לעשות למען רווחתנו
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ब्रह्मोवाच ।
सप्तद्वीपेश्वरवरा गृहरोधवराश्च हे ।
कामः संपन्न एवेह भवतां भवतामपि ॥ ४५ ॥
brahmovāca ,
saptadvīpeśvaravarā gṛharodhavarāśca he ,
kāmaḥ saṃpanna eveha bhavatāṃ bhavatāmapi 45
45. brahmā uvāca saptadvīpeśvaravarāḥ gṛharodhavarāḥ ca
he kāmaḥ sampannaḥ eva iha bhavatām bhavatām api
45. brahmā uvāca.
he saptadvīpeśvaravarāḥ ca gṛharodhavarāḥ,
iha bhavatām bhavatām api kāmaḥ eva sampannaḥ
45. Brahmā said: 'O excellent lords of the seven continents, and O you who are excellent in remaining steadfast in your homes, your desire is indeed fulfilled here for all of you.'
45. בְּרַהְמָא אמר: הוי ברכות שליטי שבעת היבשות, והוי ברכות העיכוב בבית! משאלתכן של כולכן אכן התגשמה כאן
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व्रजतैतदपेक्षत्वं यावन्नेष्टावपि क्षणात् ।
चिरं चिराय सदने सप्तद्वीपेश्वराः स्थिताः ॥ ४६ ॥
vrajataitadapekṣatvaṃ yāvanneṣṭāvapi kṣaṇāt ,
ciraṃ cirāya sadane saptadvīpeśvarāḥ sthitāḥ 46
46. vrajata etat apekṣatvam yāvat na iṣṭau api kṣaṇāt
ciram cirāya sadane saptadvīpeśvarāḥ sthitāḥ
46. he saptadvīpeśvarāḥ,
(yūyam) ciram cirāya sadane sthitāḥ.
(ataḥ) etat apekṣatvam vrajata,
yāvat na iṣṭau api kṣaṇāt
46. Proceed towards this expected fulfillment, without delaying even for a moment the desired outcome; for, O lords of the seven continents, you have long remained in your residences.
46. לכו כעת, שכן בהרף עין, גם ללא כוונה תחילה, מלכי שבעת היבשות הללו התקיימו בבתיהם למשך זמן רב
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समनन्तरमेवैते देहपातात्स्वसद्मसु ।
सप्तद्वीपेश्वराः सर्वे संपन्नाः परमं वराः ॥ ४७ ॥
samanantaramevaite dehapātātsvasadmasu ,
saptadvīpeśvarāḥ sarve saṃpannāḥ paramaṃ varāḥ 47
47. samanantaram eva ete dehapātāt svasadmasu
saptadvīpeśvarāḥ sarve saṃpannāḥ paramam varāḥ
47. ete sarve varāḥ dehapātāt samanantaram eva
svasadmasu saptadvīpeśśvarāḥ paramam saṃpannāḥ
47. Immediately after the death of their bodies, all these excellent lords of the seven continents attained their respective abodes.
47. מיד לאחר נפילת הגוף הפיזי, כל מלכי שבעת היבשות הללו הפכו לברכות העליונות בתוך משכניהם שלהם
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सर्वे वरा वदिष्यन्ति ।
कुतो भूमण्डलान्यष्टौ सप्तद्वीपानि भूतयः ।
एकमेवेह भूपीठं श्रुतं दृष्टं च नेतरत् ॥ ४८ ॥
sarve varā vadiṣyanti ,
kuto bhūmaṇḍalānyaṣṭau saptadvīpāni bhūtayaḥ ,
ekameveha bhūpīṭhaṃ śrutaṃ dṛṣṭaṃ ca netarat 48
48. sarve varāḥ vadiṣyanti kutaḥ bhūmaṇḍalāni aṣṭau saptadvīpāni
bhūtayaḥ ekam eva iha bhūpīṭham śrutam dṛṣṭam ca na itarat
48. sarve varāḥ vadiṣyanti aṣṭau
bhūmaṇḍalāni saptadvīpāni ca
bhūtayaḥ kutaḥ iha ekam eva
bhūpīṭham śrutam dṛṣṭam ca itarat na
48. All those excellent ones will say: "How can there be eight continents or seven islands as separate entities? Here, only one earthly platform has been heard of and seen, not any other."
48. כל הברכות יאמרו: מניין שמונת אזורי הארץ, שבעת היבשות והברואים? רק מישור ארץ יחיד נשמע ונראה כאן, ולא שום דבר אחר
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कथं चैतानि तिष्ठन्ति कस्मिंश्चिद्गृहकोशके ।
पद्माक्षकोशके सूक्ष्मे कथं भान्ति मतंगजाः ॥ ४९ ॥
kathaṃ caitāni tiṣṭhanti kasmiṃścidgṛhakośake ,
padmākṣakośake sūkṣme kathaṃ bhānti mataṃgajāḥ 49
49. katham ca etāni tiṣṭhanti kasmin cit gṛhakośake
padmākṣakośake sūkṣme katham bhānti mataṃgajāḥ
49. ca katham etāni kasmin cit gṛhakośake tiṣṭhanti
katham sūkṣme padmākṣakośake mataṃgajāḥ bhānti
49. And how do these [continents and islands] exist within some small chamber? How can huge elephants appear brightly in a subtle, lotus-eye-like tiny space?
49. וכיצד אלה יכולים להתקיים בפינה קטנה של בית? כיצד יכולים פילים פראיים להופיע בתוך תרמיל זרע לוטוס זעיר?
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ब्रह्मोवाच ।
युक्तं युष्माभिरस्माभिः सर्वं व्योमात्मकं जगत् ।
स्थितं चित्परमाण्वन्तरन्तःस्वप्नोऽनुभूयते ॥ ५० ॥
brahmovāca ,
yuktaṃ yuṣmābhirasmābhiḥ sarvaṃ vyomātmakaṃ jagat ,
sthitaṃ citparamāṇvantarantaḥsvapno'nubhūyate 50
50. brahmā uvāca yuktam yuṣmābhiḥ asmābhiḥ sarvam vyomātmakam
jagat sthitam citparamāṇu antar antaḥsvapnaḥ anubhūyate
50. brahmā uvāca yuṣmābhiḥ yuktam asmābhiḥ sarvam vyomātmakam
jagat citparamāṇu antar sthitam antaḥsvapnaḥ anubhūyate
50. Brahmā said: "Your observation is appropriate. From our perspective, the entire universe, which is spatial in nature, is contained within an atom of consciousness (citparamaṇu) and is experienced as an inner dream."
50. בְּרַהְמָא אמר: בצדק אמרתם. היקום כולו אינו אלא בעל טבע של חלל. הוא שוכן בתוך החלקיק הזעיר של התודעה, ונחווה כחלום פנימי
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भाति यत्परमस्याणोरन्तस्थस्वगृहोदरे ।
स्फुरितं तत्किमाश्चर्य कः स्मयः प्रकृतेः क्रमे ॥ ५१ ॥
bhāti yatparamasyāṇorantasthasvagṛhodare ,
sphuritaṃ tatkimāścarya kaḥ smayaḥ prakṛteḥ krame 51
51. bhāti yat paramasya aṇoḥ antastha svagṛha udare
sphuritam tat kim āścaryam kaḥ smayaḥ prakṛteḥ krame
51. yat paramasya aṇoḥ antastha svagṛha udare bhāti,
tat sphuritam kim āścaryam? prakṛteḥ krame kaḥ smayaḥ?
51. What wonder is there in that which shines forth within the inner abode of this supreme atom? What astonishment is there in the natural order (prakṛti) of things?
51. מה שזורח ומופיע בתוך מרחב הבית השוכן בתוך החלקיק הזעיר ביותר - איזה פלא יש בהתגלות זו? מה תמוה בסדרו של הַטֶּבַע (פְּרַקְרִתִי)?
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मृतेरनन्तरं भाति यथास्थितमिदं जगत् ।
शून्यास्मैव घनाकारं तस्मिन्नेव क्षणे चितः ॥ ५२ ॥
mṛteranantaraṃ bhāti yathāsthitamidaṃ jagat ,
śūnyāsmaiva ghanākāraṃ tasminneva kṣaṇe citaḥ 52
52. mṛteḥ anantaram bhāti yathāsthitam idam jagat
śūnyā asmai eva ghana-ākāram tasmin eva kṣaṇe citaḥ
52. mṛteḥ anantaram idam jagat yathāsthitam ghana-ākāram bhāti,
tasmin eva kṣaṇe citaḥ asmai eva śūnyā
52. After death, this world appears just as it was, a substantial form. Yet, for consciousness (cit) itself, at that very moment, it is empty.
52. מיד לאחר המוות, העולם הזה מופיע בדיוק כפי שהיה, כצורתו המוצקה של הריק בעבור התודעה באותו רגע ממש
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अणावपि जगन्माति यत्र तत्र गृहोदरे ।
सप्तद्वीपा वसुमती कचतीति किमद्भुतम् ॥ ५३ ॥
aṇāvapi jaganmāti yatra tatra gṛhodare ,
saptadvīpā vasumatī kacatīti kimadbhutam 53
53. aṇau api jagat māti yatra tatra gṛha udare
saptadvīpā vasumatī kacati iti kim adbhutam
53. yat jagat aṇau api yatra tatra gṛha udare māti,
saptadvīpā vasumatī kacati iti kim adbhutam?
53. When the world (jagat) is contained even within an atom, here and there within the interior of a house, what wonder is it that the earth (vasumatī) with its seven continents is perceived?
53. כיוון שחלל היקום כולו מוכל אפילו בחלקיק זעיר, מה תימה יש בכך שהארץ על שבעת יבשותיה זורחת בתוך חלל של בית?
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यद्भातीदं च चित्तत्त्वं जगत्त्वं न जगत्क्वचित् ।
चिन्मात्रमेव तद्भाति शून्यत्वेन यथाम्बरम् ॥ ५४ ॥
yadbhātīdaṃ ca cittattvaṃ jagattvaṃ na jagatkvacit ,
cinmātrameva tadbhāti śūnyatvena yathāmbaram 54
54. yat bhāti idam ca cittattvam jagattvam na jagat kvacit
cinmātram eva tat bhāti śūnyatvena yathā ambaram
54. yat idam ca cittattvam jagattvam bhāti,
jagat kvacit na,
tat cinmātram eva śūnyatvena yathā ambaram bhāti
54. Whatever appears here, that principle of consciousness (cittattva) is the world's nature, yet the world (jagat) as a separate entity does not exist anywhere. Only consciousness (cit) shines forth as that, as emptiness, just like the sky.
54. מה שמופיע כעולם אינו אלא המהות של התודעה, ואין כל עולם בשום מקום. התודעה הטהורה בלבד היא שזורחת, כשם שהשמיים מופיעים כחלל ריק
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इति ते ब्रह्मणा प्रोक्ता वरदेन वरास्ततः ।
तानाधिभौतिकभ्रान्तिमयान्संत्यज्य देहकान् ॥ ५५ ॥
iti te brahmaṇā proktā varadena varāstataḥ ,
tānādhibhautikabhrāntimayānsaṃtyajya dehakān 55
55. iti te brahmaṇā proktāḥ varadena varāḥ tataḥ
tān ādhibhautikabhrāntimayān saṃtyajya dehakān
55. iti tataḥ varadena brahmaṇā te varāḥ proktāḥ
tān ādhibhautikabhrāntimayān dehakān saṃtyajya
55. Thus, those boons were declared to them by Brahmā, the giver of boons. Then, having completely abandoned those bodies, which were illusory and born of material afflictions...
55. לאחר שנאמרו להן דברים אלה על ידי בְּרַהְמָא מעניק הברכות, נטשו הברכות את גופיהן הגשמיים שהיו מלאי אשליה
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प्रणम्याजं समं जग्मुरातिवाहिकदेहिनः ।
सप्तद्वीपे च देवानां गृहकोशान्कचज्जनान् ॥ ५६ ॥
praṇamyājaṃ samaṃ jagmurātivāhikadehinaḥ ,
saptadvīpe ca devānāṃ gṛhakośānkacajjanān 56
56. praṇamya ajam samam jagmuḥ ātivāhikadehinaḥ
saptadvīpe ca devānām gṛhakośān kacat janān
56. ātivāhikadehinaḥ ajam praṇamya samam jagmuḥ
ca saptadvīpe devānām gṛhakośān kacat janān
56. Having bowed down to the unborn (Brahmā), those with subtle bodies went together to the seven continents, and (to) the treasuries of the gods' homes and their shining inhabitants.
56. הן קדו לנולד-מעצמו (בְּרַהְמָא), וכשהן עטויות גוף מעבר עדין, פנו יחד אל חדרי הבתים של האלים בשבעת היבשות המלאים באנשים קורנים
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यावत्ते तत्र संपन्नाः सप्तद्वीपाधिनायकाः ।
अष्टावपीष्टापुष्टानां दिनाष्टकमहीभुजाम् ॥ ५७ ॥
yāvatte tatra saṃpannāḥ saptadvīpādhināyakāḥ ,
aṣṭāvapīṣṭāpuṣṭānāṃ dināṣṭakamahībhujām 57
57. yāvat te tatra sampannāḥ saptadvīpādhināyakāḥ
aṣṭau api iṣṭāpuṣṭānām dināṣṭakamahībhujām
57. yāvat te tatra saptadvīpādhināyakāḥ sampannāḥ
aṣṭau api iṣṭāpuṣṭānām dināṣṭakamahībhujām
57. As they became the lords of the seven continents there, all eight of them were kings of eight-day periods, revered and prosperous.
57. בינתיים הפכו שמונתם לשליטי שבעת היבשות, מלכים של שמונה ימים אשר הגשימו את כל הרצונות
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ते परस्परमज्ञाता अज्ञाश्चान्योन्यबन्धवः ।
अन्योन्यभूमण्डलगा अन्योन्याभिमते हिताः ॥ ५८ ॥
te parasparamajñātā ajñāścānyonyabandhavaḥ ,
anyonyabhūmaṇḍalagā anyonyābhimate hitāḥ 58
58. te parasparam ajñātāḥ ajñāḥ ca anyonyabandhavaḥ
anyonyabhūmaṇḍalagāḥ anyonyābhimate hitāḥ
58. te parasparam ajñātāḥ ca anyonyabandhavaḥ
ajñāḥ anyonyabhūmaṇḍalagāḥ anyonyābhimate hitāḥ
58. They were mutually unknown to each other and, though relatives of one another, they were ignorant of this fact. They traveled across each other's regions and were devoted to each other's well-being.
58. בלא שנחשפו זה לזה ובלא לדעת על קרבת משפחתם, כשהם שוכנים באזורי הארץ זה של זה, שקדו על טובתו של חברו
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तेषां कश्चिद्गृहस्यान्तरेव तारुण्यसुन्दरः ।
उज्जयिन्यां महापुर्यां राजधान्यां सुखे स्थितः ॥ ५९ ॥
teṣāṃ kaścidgṛhasyāntareva tāruṇyasundaraḥ ,
ujjayinyāṃ mahāpuryāṃ rājadhānyāṃ sukhe sthitaḥ 59
59. teṣām kaścid gṛhasya antare eva tāruṇyasundaraḥ
ujjayinyām mahāpuryām rājadhānyām sukhe sthitaḥ
59. teṣām kaścid tāruṇyasundaraḥ gṛhasya antare eva
mahāpuryām rājadhānyām ujjayinyām sukhe sthitaḥ
59. Among them, someone, beautiful with youth, dwells happily within a house in Ujjayini, which is a great city and a capital.
59. אחד מהם, יפה תואר בנעוריו, התגורר ברווחה בתוך בית בעיר הבירה הגדולה אוּגַ'איִינִי
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शाकद्वीपास्पदः कश्चिन्नागलोकजिगीषया ।
विचरत्यब्धिजठरे सर्वदिग्विजयोद्यतः ॥ ६० ॥
śākadvīpāspadaḥ kaścinnāgalokajigīṣayā ,
vicaratyabdhijaṭhare sarvadigvijayodyataḥ 60
60. śākadvīpāspadaḥ kaścid nāgalokajigīṣayā
vicarati abdhijaṭhare sarvadigvijayodyataḥ
60. kaścid śākadvīpāspadaḥ nāgalokajigīṣayā
sarvadigvijayodyataḥ abdhijaṭhare vicarati
60. Someone, having the Śākadvīpa as his base, wanders in the belly of the ocean, ready for universal conquest, with a desire to conquer the realm of the Nāgas.
60. אדם אחר, שמשכנו בִּשָׁאקַדְוִיפָה, יצא למסע כיבוש עולמי ושוטט במעמקי האוקיינוס מתוך תשוקה לכבוש את נָאגַאלוֹקָה (עולם הנחשים)
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कुशद्वीपराजधान्यां निराधिः सकलप्रजाः ।
कृतदिग्विजयः कश्चित्सुप्तः कान्तावलम्बितः ॥ ६१ ॥
kuśadvīparājadhānyāṃ nirādhiḥ sakalaprajāḥ ,
kṛtadigvijayaḥ kaścitsuptaḥ kāntāvalambitaḥ 61
61. kuśadvīparājadhānyām nirādhiḥ sakalaprajāḥ
kṛtadigvijayaḥ kaścit suptaḥ kāntāvalambitaḥ
61. kuśadvīparājadhānyām kaścit nirādhiḥ sakalaprajāḥ
kṛtadigvijayaḥ kāntāvalambitaḥ suptaḥ
61. In the capital of Kuśadvīpa, someone, free from anxiety, having all his subjects (under control), having conquered all directions, lies asleep, embraced by his beloved.
61. אדם אחר, בבירת כּוּשַׁדְוִיפָה, חופשי מדאגה יחד עם כל נתיניו, נם כשהוא חבוק בזרועות אהובתו לאחר שהשלים את כיבוש תבל
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शाल्मलिद्वीपशैलेन्द्रशिरःपुर्याः सरोवरे ।
जललीलारतः कश्चित्सहविद्याधरीगणैः ॥ ६२ ॥
śālmalidvīpaśailendraśiraḥpuryāḥ sarovare ,
jalalīlārataḥ kaścitsahavidyādharīgaṇaiḥ 62
62. śālmalidvīpaśailendraśiraḥpuryāḥ sarovare
jalalīlāratiḥ kaścit saha vidyādharīgaṇaiḥ
62. śālmalidvīpaśailendraśiraḥpuryāḥ sarovare
kaścit vidyādharīgaṇaiḥ saha jalalīlāratiḥ
62. In a lake in the capital city at the peak of the chief mountain of Śālmalidvīpa, someone is engaged in water-sports with groups of Vidyādharīs.
62. אחר התענג על שעשועי מים באגם בעיר שעל ראש ההר המלכותי בִּשָׁאלְמַלִידְוִיפָה, יחד עם פלוגות וִידְיָאדְהָארִי (פֵיוֹת הַשָּׁמַיִם)
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क्रौञ्चद्वीपे हेमपुरे सप्तद्वीपविवर्धिते ।
प्रवृत्तो वाजिमेधेन कश्चिद्यष्टुं दिनाष्टकम् ॥ ६३ ॥
krauñcadvīpe hemapure saptadvīpavivardhite ,
pravṛtto vājimedhena kaścidyaṣṭuṃ dināṣṭakam 63
63. krauñcadvīpe hempure saptadvīpavivardhite
pravṛttaḥ vājimedhena kaścit yaṣṭum dināṣṭakam
63. krauñcadvīpe hempure saptadvīpavivardhite
kaścit vājimedhena dināṣṭakam yaṣṭum pravṛttaḥ
63. In Krauñca Island, in the city of Hemapura, which flourished with seven islands, a certain king began to perform a horse sacrifice (vājimedha) for eight days.
63. אחר החל לקיים את טקס וָאגִ'ימֵדְהַ (טקס הסוס) במשך שמונה ימים בְּהֵמַפּוּרָה שבִּקְרוֹנְצַ'דְוִיפָה, המשגשגת בשבעת היבשות
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उद्यतः शाल्मलिद्वीपे कश्चिद्द्वीपान्तचारिणा ।
योद्धुमुद्धृतदिग्दन्तिदन्ताकृष्टकुलाचलः ॥ ६४ ॥
udyataḥ śālmalidvīpe kaściddvīpāntacāriṇā ,
yoddhumuddhṛtadigdantidantākṛṣṭakulācalaḥ 64
64. udyataḥ śālmalidvīpe kaścit dvīpāntacāriṇā
yoddhum uddhṛtadigdantidantākṛṣṭakulācalaḥ
64. śālmalidvīpe uddhṛtadigdantidantākṛṣṭakulācalaḥ
kaścit dvīpāntacāriṇā yoddhum udyataḥ
64. In Śālmali Island, a certain ruler, whose principal mountains had been dragged by the tusks of the elephants of the quarters that he himself had uprooted, was prepared to fight with an inhabitant from another island.
64. אדם אחר בִּשָׁאלְמַלִידְוִיפָה נערך להילחם בלוחם מאי אחר, אשר עקר הרים כבירים בעזרת ניבי פילי הרוחות שנעקרו
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गोमेदद्वीपकः कश्चित्पुष्करद्वीपराट् सुताम् ।
समानेतुं वशाद्याति कषत्सेनोऽष्टमोऽभवत् ॥ ६५ ॥
gomedadvīpakaḥ kaścitpuṣkaradvīparāṭ sutām ,
samānetuṃ vaśādyāti kaṣatseno'ṣṭamo'bhavat 65
65. gomedadvīpakaḥ kaścit puṣkaradvīparāṭ sutām
samānetum vaśāt yāti kaṣatsenaḥ aṣṭamaḥ abhavat
65. gomedadvīpakaḥ kaścit kaṣatsenaḥ puṣkaradvīparāṭ sutām vaśāt samānetum yāti,
aṣṭamaḥ abhavat
65. A certain king of Gomeda Island, with a dwindling army, proceeds to bring back the daughter of the king of Puṣkara Island by force, and he became the eighth.
65. השמיני, קַשַׁתְסֵנָה מִגּוֹמֵדַדְוִיפָה, יצא בכוח להביא את בת מלך פּוּשְׁקַרַדְוִיפָה
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पुष्करद्वीपकः कश्चिल्लोकालोकाद्रिभूभुजः ।
दूतेन सह निर्यातो धनभूमिदिदृक्षया ॥ ६६ ॥
puṣkaradvīpakaḥ kaścillokālokādribhūbhujaḥ ,
dūtena saha niryāto dhanabhūmididṛkṣayā 66
66. puṣkaradvīpakaḥ kaścit lokālokādribhūbhujaḥ
dūtena saha niryātaḥ dhanabhūmididṛkṣayā
66. kaścit puṣkaradvīpakaḥ lokālokādribhūbhujaḥ
dūtena saha dhanabhūmididṛkṣayā niryātaḥ
66. A certain king of Puṣkara Island departed with a messenger from the king of Lokāloka Mountain, driven by the desire to see the land of wealth (Dhanabhūmi).
66. אחר, השוכן בִּפּוּשְׁקַרַדְוִיפָה ושליט הר לוֹקָאלֵוֹקָה, יצא יחד עם שליחו מתוך תשוקה לראות את ארץ העושר
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प्रत्येकमित्थमेतेषां द्वीपद्वीपाधिनाथताम् ।
कुर्वतां स्वगृहाकाशे दृष्ट्वा स्वप्रतिभोचिताम् ॥ ६७ ॥
pratyekamitthameteṣāṃ dvīpadvīpādhināthatām ,
kurvatāṃ svagṛhākāśe dṛṣṭvā svapratibhocitām 67
67. pratyekam ittham eteṣām dvīpadvīpādhināthatām
kurvatām svagṛhākāśe dṛṣṭvā svapratibhocitām
67. ittham pratyekam eteṣām svagṛhākāśe svapratibhocitām
dvīpadvīpādhināthatām kurvatām dṛṣṭvā
67. Thus, having perceived in the vastness of their own being (svagṛhākāśe) the exercise of dominion over island after island (dvīpadvīpādhināthatām) by each of these (individuals) - a capacity perfectly suited to their innate brilliance (pratibhā) and natural talent -
67. כשראו כל אחד מהם מפעיל את שלטונו על האיים השונים בתוך חלל ביתו שלו, בהתאם לדמיונו האישי
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त्यक्ताभिमानिकाकारा द्विविधा वरास्ततः ।
तत्संविद्भिर्गृहेष्वन्तरेकतां खानि खैरिव ॥ ६८ ॥
tyaktābhimānikākārā dvividhā varāstataḥ ,
tatsaṃvidbhirgṛheṣvantarekatāṃ khāni khairiva 68
68. tyaktābhimānikākārāḥ dvividhāḥ varāḥ tataḥ
tatsaṃvidbhiḥ gṛheṣu antarekatām khāni khaiḥ iva
68. tataḥ tyaktābhimānikākārāḥ dvividhāḥ varāḥ
gṛheṣu tatsaṃvidbhiḥ antarekatām khāni khaiḥ iva
68. Thereafter, the excellent ones (varāḥ) – who are of two types, having renounced their ego-driven forms – attain inner unity (ekatām) through their awareness of that ultimate reality (tat-saṃvidbhiḥ) within their abodes, just as the sense organs (khāni) merge with their respective elemental spaces (khaiḥ).
68. אז שני סוגי הברכות, לאחר שזנחו את צורותיהן המזוהות עם האגו, התמזגו לאחדות בתוך הבתים עם אותן תודעות, כשם שחללים מתמזגים בחלל
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यास्यन्ति ते भविष्यन्ति संप्राप्ताभिमताश्चिरम् ।
सप्तद्वीपेश्वरास्तुष्टा नन्वष्टावपि तुष्टिमत् ॥ ६९ ॥
yāsyanti te bhaviṣyanti saṃprāptābhimatāściram ,
saptadvīpeśvarāstuṣṭā nanvaṣṭāvapi tuṣṭimat 69
69. yāsyanti te bhaviṣyanti samprāptābhimatāḥ ca ciram
saptadvīpeśvarāḥ tuṣṭāḥ nanu aṣṭau api tuṣṭimat
69. te samprāptābhimatāḥ ciram yāsyanti ca bhaviṣyanti
saptadvīpeśvarāḥ tuṣṭāḥ nanu aṣṭau api tuṣṭimat
69. They will attain (yāsyanti) and remain (bhaviṣyanti) perpetually fulfilled in their desires (saṃprāptābhimatāḥ), becoming satisfied lords of the seven continents (saptadvīpeśvarāḥ tuṣṭāḥ). Indeed, even eight [such individuals] will be utterly replete with satisfaction (tuṣṭimat).
69. הם ימשיכו ויתקיימו מרוצים לאורך זמן, לאחר שהשיגו את מבוקשם. ואכן, כל שמונת מלכי שבעת היבשות היו מלאי נחת וסיפוק
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इत्येते प्रविकसितोदितक्रियार्थाः प्राप्स्यन्ति प्रविततबुद्धयस्तपोभिः ।
अन्तर्यत्स्फुरति विदस्तदेव बाह्ये नाप्तं कैस्तदुचितकर्मभिः किलेति ॥ ७० ॥
ityete pravikasitoditakriyārthāḥ prāpsyanti pravitatabuddhayastapobhiḥ ,
antaryatsphurati vidastadeva bāhye nāptaṃ kaistaducitakarmabhiḥ kileti 70
70. iti ete pravikasitoditakriyārthāḥ
prāpsyanti pravitatabuddhayaḥ tapobhiḥ antar
yat sphurati vidaḥ tad eva bāhye na
āptam kaiḥ taducitakarmabhiḥ kila iti
70. iti ete pravikasitoditakriyārthāḥ
pravitatabuddhayaḥ tapobhiḥ prāpsyanti vidaḥ
antar yat sphurati tad eva bāhye
taducitakarmabhiḥ kaiḥ na āptam kila iti
70. Thus, these individuals, whose objectives are actions fully manifest and whose intellects are vastly expanded, will certainly attain [their goals] through their spiritual disciplines (tapas). Indeed, what inwardly manifests (sphurati) for the wise, by whom is that not obtained externally through actions (karma) appropriate to that [inner manifestation]?
70. כך, בעלי התבונה המורחבת שפעולותיהם המועילות הניבו פרי, ישיגו באמצעות ליבוי העוצמה הרוחנית גם בחוץ את מה שקורן בתוכם. הרי מי לא השיג את שראוי לו באמצעות הפעולות המתאימות?
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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 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 (current chapter) 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