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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-34

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श्रीवसिष्ठ उवाच ।
प्राप्तेषु सुखदुःखेषु यो नश्यति स नश्यति ।
यो न नश्यत्यनाशोऽसावलं शास्त्रोपदेशनैः ॥ १ ॥
śrīvasiṣṭha uvāca ,
prāpteṣu sukhaduḥkheṣu yo naśyati sa naśyati ,
yo na naśyatyanāśo'sāvalaṃ śāstropadeśanaiḥ 1
1. śrīvasiṣṭhaḥ uvāca prāpteṣu sukhaduḥkheṣu yaḥ naśyati saḥ
naśyati yaḥ na naśyati anāśaḥ asau alam śāstropadeśanaiḥ
1. śrīvasiṣṭhaḥ uvāca.
yaḥ prāpteṣu sukhaduḥkheṣu naśyati,
saḥ naśyati.
yaḥ na naśyati,
asau anāśaḥ [bhavati].
[tasya kṛte] śāstropadeśanaiḥ alam.
1. Śrī Vasiṣṭha said: He who is overcome by happiness and unhappiness when they are experienced, he truly perishes. But he who is not overcome is indestructible; for such a one, instructions from the scriptures (śāstra) are indeed superfluous.
1. וַסִשְטְהַ הקדוש אמר: מי שנשבר ונטרף כשמגיעים עונג וסבל – אובד; אולם מי שאינו נשבר הוא בלתי פגיע, ואין לו עוד צורך בהוראות הכתובים.
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यस्य चेच्छोदयस्तस्य सन्त्यवश्यं सुखादयः ।
ते चेत्सम्यक्चिकित्स्यन्ते पूर्वमिच्छैव मुच्यताम् ॥ २ ॥
yasya cecchodayastasya santyavaśyaṃ sukhādayaḥ ,
te cetsamyakcikitsyante pūrvamicchaiva mucyatām 2
2. yasyā ca icchā udayaḥ tasya santi avaśyam sukha-ādayaḥ
te cet samyak cikitsyante pūrvam icchā eva mucyatām
2. yasyā icchā udayaḥ ca tasya sukha-ādayaḥ avaśyam santi
cet te samyak cikitsyante pūrvam icchā eva mucyatām
2. For one in whom desires arise, pleasures and other experiences (like pain) certainly come into being. If these are to be properly addressed, then desire itself should first be relinquished.
2. מי שצומחות בקרבו תשוקות, חווה בהכרח עונג וכאב. אם ברצונו לרפא זאת כהלכה, עליו לוותר תחילה על התשוקה עצמה.
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अहं जगदिदं भ्रान्तिर्नास्त्येव परमे पदे ।
इदं शान्तमनालम्बं सर्वं निर्वाणमव्ययम् ॥ ३ ॥
ahaṃ jagadidaṃ bhrāntirnāstyeva parame pade ,
idaṃ śāntamanālambaṃ sarvaṃ nirvāṇamavyayam 3
3. aham jagat idam bhrāntiḥ na asti eva parame pade
idam śāntam anālambam sarvam nirvāṇam avyayam
3. aham idam jagat bhrāntiḥ na eva parame pade asti
idam śāntam anālambam sarvam avyayam nirvāṇam
3. The ideas of 'I' and 'this world' are mere illusions; they simply do not exist in the supreme state. This (supreme state) is peaceful, without support, and indeed, everything is imperishable liberation (nirvāṇa).
3. התפיסה "אני והעולם הזה" אינה אלא אשליה; במצב העליון היא אינה קיימת כלל. הכל שקט, חסר משענת חיצונית, נִרְוָאָנַה טהורה ובלתי מתכלה.
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अहं ब्रह्म जगच्चेति शब्दसंभ्रमविभ्रमः ।
सर्वस्मिञ्छान्त आकाशे केन नामोपकल्पितः ॥ ४ ॥
ahaṃ brahma jagacceti śabdasaṃbhramavibhramaḥ ,
sarvasmiñchānta ākāśe kena nāmopakalpitaḥ 4
4. aham brahma jagat ca iti śabda-saṃbhrama-vibhramaḥ
sarvasmin śānte ākāśe kena nāma upakalpitaḥ
4. aham brahma jagat ca iti śabda-saṃbhrama-vibhramaḥ
kena nāma sarvasmin śānte ākāśe upakalpitaḥ
4. The concepts 'I', 'the world', and 'the ultimate reality (brahman)' are merely a bewildering illusion created by words. In the entirely peaceful space (ākāśa), by whom indeed could such an illusion have been conceived?
4. המילים "אני", "בְּרַהְמַן" ו"עולם" – מי בכלל המציא את הסערה והבלבול של המושגים הללו במרחב המושלם והשקט?
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नेहास्त्यहं न च जगन्न च ब्रह्मादिशब्दकाः ।
शान्तस्यैकस्य सर्वत्वात्कर्ता भोक्तेह कः कुतः ॥ ५ ॥
nehāstyahaṃ na ca jaganna ca brahmādiśabdakāḥ ,
śāntasyaikasya sarvatvātkartā bhokteha kaḥ kutaḥ 5
5. na iha asti aham na ca jagat na ca brahma-ādi-śabdakāḥ
śāntasya ekasya sarvatvāt kartā bhoktā iha kaḥ kutaḥ
5. iha aham na asti ca jagat na ca brahma-ādi-śabdakāḥ na
ekasya śāntasya sarvatvāt iha kaḥ kartā bhoktā kutaḥ
5. Here, there is no 'I', nor the world, nor terms such as 'the absolute (brahman)' and so forth. Since the one peaceful reality is everything, who here could be the agent or the enjoyer, and from what source?
5. כאן אין "אני", אין עולם ואין אפילו מילים כמו "בְּרַהְמַן". מכיוון שהאחד השקט הוא הכל, מי הוא הפועל או החווה כאן, ומניין הוא יכול להופיע?
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उपदेश्यातिशायित्वात्सर्वापह्नव एव च ।
कृतोऽयं स च सत्यात्मा त एवाहं विशिष्यते ॥ ६ ॥
upadeśyātiśāyitvātsarvāpahnava eva ca ,
kṛto'yaṃ sa ca satyātmā ta evāhaṃ viśiṣyate 6
6. upadeśyātiśāyitvāt sarvāpahṇavaḥ eva ca kṛtaḥ
ayam saḥ ca satyātmā taḥ eva aham viśiṣyate
6. ayam kṛtaḥ upadeśyātiśāyitvāt sarvāpahṇavaḥ eva ca.
saḥ ca satyātmā,
taḥ eva aham viśiṣyate.
6. This state (of liberation) is achieved through the negation of all things and because it surpasses mere verbal instruction. That true Self (ātman) is indeed 'I', and by this, 'I' am distinguished (as supreme).
6. מכיוון שתכלית ההוראה היא להתעלות מעל המושגים, נעשתה כאן שלילה מוחלטת של הכל; ורק מה שנותר – העצמי שהוא האמת הצרופה – הוא המהות המרוממת של ה"אני".
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अग्रस्थसिद्धसंचारो ज्ञायते नापि दारुणः ।
यथैकपार्श्वसंसुप्तनरः स्वप्नाभ्रगर्जितम् ॥ ७ ॥
agrasthasiddhasaṃcāro jñāyate nāpi dāruṇaḥ ,
yathaikapārśvasaṃsuptanaraḥ svapnābhragarjitam 7
7. agrasthasiddhasaṃcāraḥ jñāyate na api dāruṇaḥ
yathā ekapārśvasaṃsuptanaraḥ svapnābhragarjitam
7. agrasthasiddhasaṃcāraḥ na jñāyate,
api dāruṇaḥ na.
yathā ekapārśvasaṃsuptanaraḥ svapnābhragarjitam.
7. The subtle movement of the accomplished beings (siddhas), even when they are nearby, is neither perceived nor appears threatening. It is like a person deeply asleep on one side who does not hear the thunder of a dream-cloud.
7. כפי שאדם הישן על צידו אינו תופס רעם עננים המופיע בחלום, כך גם תנועתם של בני הַסִּידְהַה (הישויות המוארות) הנמצאים ממש מולו אינה נתפסת, אף כי היא כבירה.
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ज्ञप्तौ नास्ति यतस्तेन सिद्धाचारो न लक्ष्यते ।
स्वभाव इति सर्वेण ज्ञप्तिस्थो ह्यनुभूयते ॥ ८ ॥
jñaptau nāsti yatastena siddhācāro na lakṣyate ,
svabhāva iti sarveṇa jñaptistho hyanubhūyate 8
8. jñaptau na asti yataḥ tena siddhācāraḥ na lakṣyate
svabhāvaḥ iti sarveṇa jñaptisthaḥ hi anubhūyate
8. yataḥ jñaptau na asti,
tena siddhācāraḥ na lakṣyate.
hi,
svabhāvaḥ iti jñaptisthaḥ sarveṇa anubhūyate.
8. Because the conduct of the accomplished ones (siddhas) does not fall within the scope of ordinary perception, it is not observed. Nevertheless, this intrinsic nature (svabhāva), which resides in consciousness (jñapti), is indeed experienced by everyone.
8. מכיוון שהתנהלותם של בני הַסִּידְהַה אינה בטווח התפיסה הרגילה, היא אינה מובחנת; אך השורר בהבנה הטהורה נחווה על ידי הכל כטבעם המקורי.
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ज्ञप्तिरप्यात्मभूतैव सर्वं भाति हि तन्मयम् ।
तस्मात्साहं जगत्सर्वमभिन्नं परमात्मनः ॥ ९ ॥
jñaptirapyātmabhūtaiva sarvaṃ bhāti hi tanmayam ,
tasmātsāhaṃ jagatsarvamabhinnaṃ paramātmanaḥ 9
9. jñaptiḥ api ātmabhūtā eva sarvam bhāti hi tanmayam
tasmāt sā aham jagat sarvam abhinnam paramātmanaḥ
9. jñaptiḥ api ātmabhūtā eva.
hi,
sarvam tanmayam bhāti.
tasmāt,
sā aham eva sarvam jagat paramātmanaḥ abhinnam.
9. Consciousness (jñapti) itself is indeed the very Self (ātman), for all things shine forth as being pervaded by it. Therefore, that 'I' (which is consciousness) is the entire world and is non-different from the Supreme Self (paramātman).
9. ההבנה הטהורה עצמה היא מהות העצמי, והכל זורח כשהוא מלא בה. על כן, היא עצמה ה"אני", והעולם כולו אינו נפרד מן הַפַּרַמָאָתְמַן (העצמי העליון).
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ज्ञप्तिर्जगत्तया भाति संकल्पस्वप्नयोरिव ।
अनानावयवोदेति जलमूर्मितया यथा ॥ १० ॥
jñaptirjagattayā bhāti saṃkalpasvapnayoriva ,
anānāvayavodeti jalamūrmitayā yathā 10
10. jñaptiḥ jagattayā bhāti saṅkalpasvapnayoḥ
iva anānāvayavaḥ udeti jalam ūrmitayā yathā
10. jñaptiḥ jagattayā bhāti saṅkalpasvapnayoḥ
iva yathā jalam anānāvayavaḥ ūrmitayā udeti
10. Awareness appears as the world, just as it does in thoughts and dreams. It arises without diverse parts, just as water appears as a wave.
10. ההבנה הטהורה מופיעה כעולם, כמו במחשבה או בחלום; בדיוק כפי שהמים, שאינם עשויים מאיברים שונים, עולים בצורה של גלים.
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एकात्मैवोदये ज्ञप्तेर्नानातामिव चागतः ।
अज्ञानात्स त्ववस्तुत्वात्प्रेक्षितो नोपलभ्यते ॥ ११ ॥
ekātmaivodaye jñapternānātāmiva cāgataḥ ,
ajñānātsa tvavastutvātprekṣito nopalabhyate 11
11. ekātmā eva udaye jñapteḥ nānātām iva ca āgataḥ
ajñānāt saḥ tu avastutvāt prekṣitaḥ na upalabhyate
11. jñapteḥ udaye ekātmā eva nānātām iva ca āgataḥ tu
ajñānāt avastutvāt saḥ prekṣitaḥ na upalabhyate
11. Indeed, the one Self (ātman) appears to have attained diversity at the rise of awareness. But that (Self), due to ignorance (ajñāna) and its non-objective nature, though observed, is not truly apprehended.
11. עם התגלות ההבנה הטהורה, העצמי האחד בלבד נראה כאילו קיבל ריבוי; אך בשל הבורות והיותו חסר מציאות ממשית, כשרואים אותו כהלכה – הריבוי אינו נמצא עוד.
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यथा स्वावयवानेव सर्वानवयवी भवेत् ।
नित्यानवयवं शान्तं ब्रह्मैवेदं तथा जगत् ॥ १२ ॥
yathā svāvayavāneva sarvānavayavī bhavet ,
nityānavayavaṃ śāntaṃ brahmaivedaṃ tathā jagat 12
12. yathā svāvayavān eva sarvān avayavī bhavet nitya
anavayavam śāntam brahma eva idam tathā jagat
12. yathā avayavī sarvān svāvayavān eva bhavet tathā
idam jagat nitya anavayavam śāntam brahma eva
12. Just as a whole entity is indeed nothing but all its own parts, so too is this world (jagat) truly the eternal, partless, tranquil Brahman (brahman).
12. כשם שהשלם כולו אינו אלא איבריו שלו, כך גם העולם הזה אינו אלא בְּרַהְמָן הנצחי, נטול האיברים והשלו.
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भाण्डलक्षाणि धत्तेऽन्तश्चिद्रूपकनकेष्टिका ।
यदेव सा चेतयते जगदादीव वेत्ति तत् ॥ १३ ॥
bhāṇḍalakṣāṇi dhatte'ntaścidrūpakanakeṣṭikā ,
yadeva sā cetayate jagadādīva vetti tat 13
13. bhāṇḍalakṣāṇi dhatte antaḥ cidrūpakanakeṣṭikā
yat eva sā cetayate jagat ādi iva vetti tat
13. cidrūpakanakeṣṭikā antaḥ bhāṇḍalakṣāṇi dhatte
sā yat eva cetayate tat jagat ādi iva vetti
13. The gold brick of consciousness holds within itself countless forms. Whatever it (consciousness) indeed perceives, it knows that as the world and its origin.
13. לבנת זהב שמהותה תודעה טהורה מכילה בתוכה מאות אלפי כלים אפשריים; כל מה שהיא מעלה במחשבתה, היא חווה אותו כעולם וכיוצא בזה.
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ब्रह्मैव कचतीवेदं सत्तयाच्छजगत्तया ।
चिद्रूपत्वाद्द्रवात्मत्वात्तरङ्गादितयाब्धिवत् ॥ १४ ॥
brahmaiva kacatīvedaṃ sattayācchajagattayā ,
cidrūpatvāddravātmatvāttaraṅgāditayābdhivat 14
14. brahma eva kacati idam sattayā accha-jagattayā
cit-rūpatvāt drava-ātmatvāt taraṅga-ādi-tayā abdhivat
14. brahma eva sattayā cit-rūpatvāt idam accha-jagattayā kacati,
abdhivat drava-ātmatvāt taraṅga-ādi-tayā.
14. Brahman alone appears as this very world (jagat), pure and clear, by its inherent reality (sattā) and its nature as consciousness (cit-rūpatva). This is just as the ocean, due to its fluid essence (ātman), manifests as waves and other such forms.
14. בְּרַהְמָן לבדו קורן כאן במציאותו כעולם הזך, מפני שמהותו תודעה, בדיוק כמו שאוקיינוס מופיע כגלים מתוך היותו נזיל.
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चेतनाचेतनत्वोक्ती तस्येशत्वात्स्वदेहगे ।
उपदेशार्थमेवोक्ते न सद्विषयमर्थतः ॥ १६ ॥
cetanācetanatvoktī tasyeśatvātsvadehage ,
upadeśārthamevokte na sadviṣayamarthataḥ 16
16. cetana-acetanatva-uktī tasya īśatvāt sva-dehage
upadeśa-artham eva ukte na sat-viṣayam arthataḥ
16. tasya īśatvāt sva-dehage cetana-acetanatva-uktī upadeśa-artham eva ukte,
arthataḥ sat-viṣayam na.
16. The declarations of 'conscious' and 'unconscious' (cetana-acetana), concerning that which abides within its own body (sva-deha) by virtue of its lordship (īśatva), are stated solely for the purpose of instruction. They do not, in essence (artha), pertain to a true state of reality (sat).
16. ההגדרות של "מודע" ו"לא-מודע" המתייחסות לגוף נאמרות אך ורק לצורך הוראה ולימוד; למעשה, במציאות המוחלטת אין להן כל אחיזה.
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न जगत्सन्न चैवासद्भासते चेतनाच्चिति ।
अचेतनान्न कचति क इवार्थग्रहोऽत्र नः ॥ १७ ॥
na jagatsanna caivāsadbhāsate cetanācciti ,
acetanānna kacati ka ivārthagraho'tra naḥ 17
17. na jagat sat na ca eva asat bhāsate cetanāt citi
acetanāt na kacati kaḥ iva artha-grahaḥ atra naḥ
17. jagat na sat ca na eva asat.
cetanāt citi bhāsate.
acetanāt na kacati.
atra naḥ kaḥ iva artha-grahaḥ?
17. The world (jagat) is neither truly existent (sat) nor indeed non-existent (asat). It manifests from consciousness (cetana) and within consciousness (cit), yet it does not arise from the unconscious (acetana). What kind of meaningful apprehension (artha-graha) is there for us in this?
17. העולם אינו קיים ואינו בלתי קיים; הוא מופיע בתודעה מתוך היותה מודעת. איננו זורח מחומר ללא רוח חיים. איזו תפיסה של אובייקט ממשי יכולה להיות לנו כאן?
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अचेतनं चेतनं च स्पन्दास्पन्दवदात्मनः ।
स्वायत्ते न कदर्थस्थे स्वस्थपाषाणवत्स्थिते ॥ १८ ॥
acetanaṃ cetanaṃ ca spandāspandavadātmanaḥ ,
svāyatte na kadarthasthe svasthapāṣāṇavatsthite 18
18. acetanam cetanam ca spanda-aspanda-vat ātmanaḥ
sva-āyatte na kad-artha-sthe svastha-pāṣāṇa-vat sthite
18. ātmanaḥ sva-āyatte acetanam ca cetanam ca spanda-aspanda-vat.
na kad-artha-sthe,
na svastha-pāṣāṇa-vat sthite.
18. Both the unconscious (acetana) and the conscious (cetana), akin to things that move and those that do not, are dependent on the Self (ātman). They are not in a state of being misconstrued, nor are they fixed like a firmly rooted, unmoving stone.
18. המודע והבלתי-מודע הם כמו תנועה ומנוחה של העצמי; הם תלויים בו לחלוטין, אינם שרויים בסבל, ועומדים שלווים כמו אבן נינוחה.
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यस्येक्षितस्य नो सत्ता नाधारो न च कारणम् ।
सोऽहमित्येव यो यक्षो न जाने कुत उत्थितः ॥ १९ ॥
yasyekṣitasya no sattā nādhāro na ca kāraṇam ,
so'hamityeva yo yakṣo na jāne kuta utthitaḥ 19
19. yasya īkṣitasya no sattā na ādhāraḥ na ca kāraṇam
saḥ aham iti eva yaḥ yakṣaḥ na jāne kutaḥ utthitaḥ
19. yasya īkṣitasya sattā no,
ādhāraḥ na,
ca kāraṇam na.
yaḥ saḥ aham iti eva yakṣaḥ,
kutaḥ utthitaḥ,
na jāne.
19. That which is perceived has no real existence, no basis, and no ultimate cause. From where this 'I am' phantom (yakṣa) has arisen, I truly do not know.
19. היצור הדמיוני (יַקְשַׁה) הזה, שנקרא "אני", שכאשר מתבוננים בו מגלים שאין לו קיום, אין לו משענת ואין לו סיבה – אינני יודע מניין הוא צמח!
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यस्याहमिति यक्षस्य सत्तैवास्ति न सत्यतः ।
अहो नु चित्रं तेनेमे भवन्तो विवशीकृताः ॥ २० ॥
yasyāhamiti yakṣasya sattaivāsti na satyataḥ ,
aho nu citraṃ teneme bhavanto vivaśīkṛtāḥ 20
20. yasya aham iti yakṣasya sattā eva asti na satyataḥ
aho nu citram tena ime bhavantaḥ vivaśīkṛtāḥ
20. yasya aham iti yakṣasya sattā eva asti,
na satyataḥ.
aho nu citram! tena ime bhavantaḥ vivaśīkṛtāḥ.
20. This 'I am' phantom (yakṣa) has an existence that is merely apparent, not truly real. Oh, what a wonder it is that by this very phantom, you all have been completely bewildered!
20. לַיַקְשַׁה הזה, הקרוי "אני", אין שום קיום אמיתי; או, איזה פלא כביר הוא שכולכם נלכדתם וחשתם חסרי אונים בגללו!
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काकतालीयवद्भ्रान्तमहं ब्रह्मणि भासते ।
स्वमेव रूपं दृग्भ्रान्तौ केशोण्ड्रकमिवाम्बरे ॥ २१ ॥
kākatālīyavadbhrāntamahaṃ brahmaṇi bhāsate ,
svameva rūpaṃ dṛgbhrāntau keśoṇḍrakamivāmbare 21
21. kākatālīyavat bhrāntam aham brahmaṇi bhāsate svam
eva rūpam dṛgbhrāntau keśoṇḍrakam iva ambare
21. kākatālīyavat bhrāntam aham brahmaṇi bhāsate.
dṛgbhrāntau ambare keśoṇḍrakam iva,
svam eva rūpam (asti).
21. The illusory ego (aham) appears in brahman (brahman) spontaneously, like the accidental falling of a crow and a palm fruit. It is like one's true form appearing as a floating hair (keśoṇḍraka) in the sky, due to a delusion of sight.
21. כמו מקריות עיוורת, ה"אני" המוטעה מופיע בתוך בְּרַהְמָן; אינו אלא בלבול בראייה, כמו מראה של רשת שערות דמיונית בשמיים.
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ब्रह्मैवाहं जगच्चात्र कुतो नाशसमुद्भवौ ।
अतो हर्षविषादानां किंत्वेव कथमास्पदम् ॥ २२ ॥
brahmaivāhaṃ jagaccātra kuto nāśasamudbhavau ,
ato harṣaviṣādānāṃ kiṃtveva kathamāspadam 22
22. brahma eva aham jagat ca atra kutaḥ nāśa-samudbhavau
ataḥ harṣa-viṣādānām kintu eva katham āspadam
22. aham brahma eva,
ca atra jagat (api brahma).
kutaḥ nāśa-samudbhavau? ataḥ,
harṣa-viṣādānām āspadam katham eva kintu (syāt)?
22. I am indeed brahman (brahman), and this world is also brahman. From where, then, can there be creation and dissolution? Therefore, how can there truly be any basis for joys and sorrows?
22. אני הוא בְּרַהְמָן לבדו, וכך גם העולם כולו. מניין, אם כן, יכולות לנבוע פלצות ההרס או ההיווצרות? וכיצד יימצא מקום לשמחה ולעצב?
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सर्वेश्वरत्वादीशस्य विभातीदं प्रचेतितम् ।
अचेतितं च नो भाति तेनाचेतितमस्तु ते ॥ २३ ॥
sarveśvaratvādīśasya vibhātīdaṃ pracetitam ,
acetitaṃ ca no bhāti tenācetitamastu te 23
23. sarveśvaratvāt īśasya vibhāti idam pracetitam
acetitam ca na u bhāti tena acetitam astu te
23. īśasya sarveśvaratvāt idam pracetitam vibhāti
ca acetitam na u bhāti tena te acetitam astu
23. Because of the Lord's (īśa) sovereignty over all, this perceived (pracetitam) world appears. And what is unperceived (acetitam) does not manifest. Therefore, may that unperceived state be yours.
23. מתוך ריבונותו המוחלטת של השליט הקוסמי, כל מה שמועלה בחשיבה מופיע וזורח, ומה שאינו מועלה בחשיבה אינו מופיע. על כן, עדן את פעילות החשיבה והנח לה להיות חופשייה ממושגים.
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काकतालीयवच्चित्त्वाज्जगतो भाति ब्रह्म खम् ।
स्वप्नसंकल्पपुरवत्तत्तस्माद्भिद्यते कथम् ॥ २४ ॥
kākatālīyavaccittvājjagato bhāti brahma kham ,
svapnasaṃkalpapuravattattasmādbhidyate katham 24
24. kākatālīyavat cittvāt jagataḥ bhāti brahma kham
svapnasaṅkalpapuravat tat tasmāt bhidyate katham
24. cittvāt jagataḥ kākatālīyavat brahma kham bhāti
tat tasmāt svapnasaṅkalpapuravat katham bhidyate
24. Owing to consciousness (cittva), the Brahman (brahman) that is like space (kham) manifests as the essence of the world (jagataḥ), resembling the accidental occurrence of a crow and a palm fruit. How can that (Brahman's manifestation as the world) be separated from that (Brahman), given that it is like a city created in a dream or by mere mental construction?
24. כמו צירוף מקרים מקרי, מתוך התודעה, בְּרַהְמָן זורח כחלל העולם, בדומה לעיר בחלום או בדימוי מנטלי. במה, אם כן, שונה העולם מכך?
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यथोर्म्यादि जले वृक्षे यथा वा शालभञ्जिका ।
यथा घटादयो भूमौ तथा ब्रह्मणि सर्गता ॥ २५ ॥
yathormyādi jale vṛkṣe yathā vā śālabhañjikā ,
yathā ghaṭādayo bhūmau tathā brahmaṇi sargatā 25
25. yathā ūrmi ādi jale vṛkṣe yathā vā śālabhañjikā
yathā ghaṭa ādayaḥ bhūmau tathā brahmaṇi sargatā
25. yathā ūrmi ādi jale (asti) yathā
vā śālabhañjikā vṛkṣe (asti)
yathā ghaṭa ādayaḥ bhūmau (santi)
tathā sargatā brahmaṇi (asti)
25. Just as waves and similar phenomena exist in water, or as a sculpted figure (śālabhañjikā) exists within a tree, or as pots and other objects are found within the earth, so too does the entire creation (sargatā) exist within Brahman (brahman).
25. כשם שהגלים קיימים במים, כפי שפסלי עץ חבויים בעץ, וכפי שכדי חרס עשויים מאדמה – כך הבריאה כולה קיימת בתוך בְּרַהְמָן.
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अनाकृतावसंस्थाने स्वच्छे यदनुभूयते ।
तत्तदेवात उदितं किंनामाहं जगन्ति किम् ॥ २६ ॥
anākṛtāvasaṃsthāne svacche yadanubhūyate ,
tattadevāta uditaṃ kiṃnāmāhaṃ jaganti kim 26
26. anākṛtāvasaṃsthāne svacche yat anubhūyate tat
tat eva ataḥ uditam kim nāmā aham jaganti kim
26. yat anākṛtāvasaṃsthāne svacche anubhūyate tat tat eva ataḥ uditam.
aham kim nāmā? jaganti kim?
26. Whatever is experienced in the formless (anākṛtāvasaṃsthāna) and the pure (svaccha) – that very thing indeed arises from this (state). What then is my name, and what are these worlds?
26. מה שנחווה בתוך המציאות הטהורה, נטולת הצורה והמבנה, אינו אלא אותה מציאות עצמה שעלתה מתוכה. מהו, אם כן, מה שנקרא "אני", ומהם ה"עולמות"?
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मरुतः स्पन्दवैचित्र्यं सत्तयैव यथा तथा ।
ब्रह्मणो निःस्वभावस्य जगदाद्यहमादि च ॥ २७ ॥
marutaḥ spandavaicitryaṃ sattayaiva yathā tathā ,
brahmaṇo niḥsvabhāvasya jagadādyahamādi ca 27
27. marutaḥ spandavaicitryam sattayā eva yathā tathā
brahmaṇaḥ niḥsvabhāvasya jagat ādi aham ādi ca
27. yathā marutaḥ spandavaicitryam sattayā eva tathā
niḥsvabhāvasya brahmaṇaḥ jagat ādi aham ādi ca
27. Just as the diverse movements and variations of the winds arise simply from their very existence, so too the world (jagat), the ego (ahaṅkāra), and all such things originate from (brahman), which is without its own specific nature.
27. כשם שמגוון תנועותיו של הרוח קיים מעצם נוכחותו בלבד, כך גם העולם, ה"אני" וכל השאר קיימים בתוך בְּרַהְמָן, שאין לו טבע גשמי מוגדר.
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यथाभ्रे लक्ष्यते वृक्षगजवाजिमृगादिता ।
असन्निवेशाकृतिनि सर्गाहन्ते तथापरे ॥ २८ ॥
yathābhre lakṣyate vṛkṣagajavājimṛgāditā ,
asanniveśākṛtini sargāhante tathāpare 28
28. yathā abhre lakṣyate vṛkṣagajavājimṛgāditā
asanniveśākṛtini sarga āhante tathā apare
28. yathā abhre asanniveśākṛtini vṛkṣagajavājimṛgāditā
lakṣyate tathā sarga āhante apare
28. Just as in a cloud, which has no real arrangement or specific form, one perceives shapes of trees, elephants, horses, deer, and the like; similarly, these creations are observed in the supreme (brahman), even at the time of the world's dissolution.
28. כפי שבענן נראות צורות של אילנות, פילים, סוסים וחיות בר, כך בתוך המציאות העליונה – שאין בה שום צורה או מבנה קבוע – אחרים רואים בריאה ותחושת "אני".
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सर्गोऽवयववद्भाति सर्व एव परे शिवे ।
एवं तदुपमां विद्धि कार्यकारणवद्यथा ॥ २९ ॥
sargo'vayavavadbhāti sarva eva pare śive ,
evaṃ tadupamāṃ viddhi kāryakāraṇavadyathā 29
29. sargaḥ avayavavat bhāti sarvaḥ eva pare śive
evam tat upamām viddhi kāryakāraṇavat yathā
29. sarvaḥ sargaḥ avayavavat pare śive eva bhāti
evam tat upamām kāryakāraṇavat yathā viddhi
29. All of creation (sarga) appears as if it has parts within the supreme and auspicious (brahman). Understand this analogy (upamā) to be like the relationship between cause and effect.
29. הבריאה כולה מופיעה כביכול כאיברים בתוך הַשִּׁיוַוה העליון (המציאות המבורכת); דע כי המשל הזה דומה לקשר בין סיבה לתוצאה.
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अन्तःशान्तमनायासमनुपाधि गतभ्रमम् ।
जगत्यसंभवादेव व्योमवत्सममास्यताम् ॥ ३० ॥
antaḥśāntamanāyāsamanupādhi gatabhramam ,
jagatyasaṃbhavādeva vyomavatsamamāsyatām 30
30. antaḥśāntam anāyāsam anupādhi gatabhramam
jagati asambhavāt eva vyomavat samam āsyatām
30. antaḥśāntam anāyāsam anupādhi gatabhramam
jagati asambhavāt eva vyomavat samam āsyatām
30. Let one's state be inwardly peaceful, effortless, free from limiting conditions, and rid of delusion. Since such a state is truly impossible within the world (jagat), one should remain equanimous, like space.
30. הישאר שליו מבפנים, ללא מאמץ, חופשי מהתניות ומתחושת בלבול; מכיוון שהעולם אינו קיים באמת, השאר שווה-נפש וזך כמו החלל.
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न भवन्तो न च वयं न जगन्ति न खादयः ।
सन्ति शान्तमशेषेण ब्रह्मेदं निर्भरं स्थितम् ॥ ३१ ॥
na bhavanto na ca vayaṃ na jaganti na khādayaḥ ,
santi śāntamaśeṣeṇa brahmedaṃ nirbharaṃ sthitam 31
31. na bhavantaḥ na ca vayam na jaganti na khādayaḥ
santi śāntam aśeṣeṇa brahma idam nirbharam sthitam
31. na bhavantaḥ na ca vayam na jaganti na khādayaḥ santi.
idam brahma aśeṣeṇa śāntam nirbharam sthitam.
31. Neither you, nor we, nor worlds, nor objects of enjoyment exist. This (brahman), completely tranquil and self-sufficient, alone stands as the ultimate reality.
31. לא אתם קיימים, ולא אנחנו, לא עולמות ולא חלל; רק בְּרַהְמָן הזה קיים, שליו לחלוטין ויציב עד בלי די.
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अशेषेष्वविशेषेषु शान्ताशेषविशेषता ।
सत्या सैवाहमित्याशु त्यक्त्वा मोक्षाय भाव्यताम् ॥ ३२ ॥
aśeṣeṣvaviśeṣeṣu śāntāśeṣaviśeṣatā ,
satyā saivāhamityāśu tyaktvā mokṣāya bhāvyatām 32
32. aśeṣeṣu aviśeṣeṣu śānta-aśeṣa-viśeṣatā satyā
sā eva aham iti āśu tyaktvā mokṣāya bhāvyatām
32. śānta-aśeṣa-viśeṣatā satyā aśeṣeṣu aviśeṣeṣu (asti).
āśu tyaktvā,
sā eva aham iti mokṣāya bhāvyatām.
32. In the undifferentiated totality where all distinctions have ceased, this state of complete absence of particularities is the ultimate truth. Quickly, having abandoned (all false identifications), one should realize 'That alone is the true self (ātman),' and thus cultivate this understanding for final liberation (mokṣa).
32. בכל הדברים שאינם נבדלים, שקט כל ההבדלים הוא-הוא האמת המוחלטת. נטוש במהירות אפילו את המחשבה "זהו האני שלי", והתמקד בשחרור.
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वेदनं बन्धनं विद्धि विद्धि मोक्षमवेदनम् ।
यथास्थितं यथाचारं भव शान्तमवेदनम् ॥ ३३ ॥
vedanaṃ bandhanaṃ viddhi viddhi mokṣamavedanam ,
yathāsthitaṃ yathācāraṃ bhava śāntamavedanam 33
33. vedanam bandhanam viddhi viddhi mokṣam avedanam
yathā-sthitam yathā-cāram bhava śāntam avedanam
33. vedanam bandhanam viddhi.
avedanam mokṣam viddhi.
yathā-sthitam yathā-cāram śāntam avedanam bhava.
33. Know that (conceptual) knowing is bondage; know that (transcendental) non-knowing is final liberation (mokṣa). Be tranquil and abide in this state of non-knowing, maintaining your natural state and appropriate conduct.
33. דע כי תפיסת אובייקטים והמשגתן היא הכבלים, ודע כי השחרור הוא היעדר תפיסה מושגית זו. היה שליו, פעל לפי הנסיבות כפי שהן, והישאר חופשי מתפיסות מגבילות.
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द्रष्टा न दृश्यतां याति चितिर्नायाति चेत्यताम् ।
चेत्याभावादजगति कः किं चेतयते कथम् ॥ ३४ ॥
draṣṭā na dṛśyatāṃ yāti citirnāyāti cetyatām ,
cetyābhāvādajagati kaḥ kiṃ cetayate katham 34
34. draṣṭā na dṛśyatām yāti citiḥ na āyāti cetyatām
cetya-abhāvāt ajagati kaḥ kim cetayate katham
34. draṣṭā dṛśyatām na yāti.
citiḥ cetyatām na āyāti.
ajagati cetya-abhāvāt kaḥ kim katham cetayate?
34. The observer (dṛṣṭā) never becomes the observed, and pure consciousness (citi) never becomes an object of thought or perception. Since there is no world (jagat) and thus no object to be thought about, who can perceive what, and how?
34. הרואה אינו הופך לנראה, והתודעה אינה הופכת לאובייקט למחשבה. בעולם שאינו קיים באמת, מתוך היעדר אובייקטים למחשבה, מי תופס מה, וכיצד?
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द्रष्टृदृश्यदशाभावाज्जाग्रत्येव सुषुप्तिवत् ।
शरदाकाशकोशाभमसत्तोपममास्यताम् ॥ ३५ ॥
draṣṭṛdṛśyadaśābhāvājjāgratyeva suṣuptivat ,
śaradākāśakośābhamasattopamamāsyatām 35
35. draṣṭṛdṛśyadaśābhāvāt jāgrati eva suṣuptivat
śaradākāśakośābham asattopamam āsyatām
35. draṣṭṛdṛśyadaśābhāvāt jāgrati eva suṣuptivat
śaradākāśakośābham asattopamam āsyatām
35. One should remain in a state comparable to non-existence, resembling the clear expanse of an autumn sky, even during wakefulness, just as one does in deep sleep, due to the absence of the distinction between the perceiver and the perceived.
35. בהיעדר המצבים של רואה ונראה, הישאר אפילו בזמן הערות כמו בשינה עמוקה – זך כמו לב שמי הסתיו, ורגוע כאילו אינך קיים כלל.
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तथैकब्रह्मचिद्रूपे पवनस्पन्दने यथा ।
अत्राचिद्बोधता सर्गो मोक्षो ब्रह्मैकबोधता ॥ ३६ ॥
tathaikabrahmacidrūpe pavanaspandane yathā ,
atrācidbodhatā sargo mokṣo brahmaikabodhatā 36
36. tathā eka-brahma-cid-rūpe pavana-spandane yathā
atra acit-bodhatā sargaḥ mokṣaḥ brahma-eka-bodhatā
36. yathā eka-brahma-cid-rūpe pavana-spandane tathā
atra acit-bodhatā sargaḥ mokṣaḥ brahma-eka-bodhatā
36. Just as the movement of wind exists within the singular form of Brahman (brahman) consciousness, similarly, in this context, the identification with unconsciousness (acit) is (considered) creation, whereas the realization of Brahman (brahman) alone is final liberation (mokṣa).
36. כך, בתוך בְּרַהְמָן האחד שמהותו תודעה, כמו תנועה בתוך הרוח: התפיסה השגויה של דברים כחסרי תודעה היא הבריאה, ואילו הגאולה היא ההבנה של בְּרַהְמָן בלבד.
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चित्स्पन्दो ब्रह्ममरुतो यत्र सर्ग इति स्मृतः ।
नात्र चित्स्पन्दनं यत्स्यान्निर्वाणं तदुदाहृतम् ॥ ३७ ॥
citspando brahmamaruto yatra sarga iti smṛtaḥ ,
nātra citspandanaṃ yatsyānnirvāṇaṃ tadudāhṛtam 37
37. cit-spandaḥ brahma-marutaḥ yatra sargaḥ iti smṛtaḥ
na atra cit-spandanam yat syāt nirvāṇam tat udāhṛtam
37. yatra brahma-marutaḥ cit-spandaḥ sargaḥ iti smṛtaḥ
na atra cit-spandanam yat syāt tat nirvāṇam udāhṛtam
37. Where the pulsation of consciousness (cit) of the cosmic breath (marut) of Brahman (brahman) is considered creation (sarga), that state where there is no pulsation of consciousness (cit) is declared to be final emancipation (nirvāṇa).
37. כאשר תנועת התודעה ברוח של בְּרַהְמָן נחשבת כבריאה, היעדרה של תנועת תודעה זו מכונה נִרְוָאָנָה.
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बीजमन्तर्यथा वेत्ति स्वरूपं पल्लवादिकम् ।
तथा महाचिदन्तस्थं स्वरूपं वेत्ति सर्गताम् ॥ ३८ ॥
bījamantaryathā vetti svarūpaṃ pallavādikam ,
tathā mahācidantasthaṃ svarūpaṃ vetti sargatām 38
38. bījam antar yathā vetti sva-rūpam pallava-ādi-kam
tathā mahā-cit-antaḥ-stham sva-rūpam vetti sargatām
38. yathā bījam antar pallava-ādi-kam sva-rūpam vetti
tathā mahā-cit-antaḥ-stham sva-rūpam sargatām vetti
38. Just as a seed inherently knows its own intrinsic nature (sva-rūpa) that includes sprouts and other growth within itself, similarly, the intrinsic nature (sva-rūpa) residing within the great consciousness (mahā-cit) knows itself as the state of creation (sarga).
38. כשם שהזרע מכיל בתוכו את טבעו שלו כניצנים ועלים, כך התודעה הגדולה מכילה בתוכה את טבעה שלה בצורת הבריאה.
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पत्रादिवेदनाद्बीजं यथा पत्रादि तिष्ठति ।
परा चित्सर्गसंवित्तिस्तथा भवति सर्गता ॥ ३९ ॥
patrādivedanādbījaṃ yathā patrādi tiṣṭhati ,
parā citsargasaṃvittistathā bhavati sargatā 39
39. patra-ādi-vedanāt bījam yathā patra-ādi tiṣṭhati
parā cit sarga-saṃvittiḥ tathā bhavati sargatā
39. yathā patra-ādi-vedanāt bījam patra-ādi tiṣṭhati
tathā parā cit sarga-saṃvittiḥ sargatā bhavati
39. Just as a seed, through the awareness of leaves and other parts, becomes those very leaves and parts, similarly, the supreme consciousness (cit), through its awareness of creation (sarga-saṃvitti), transforms into the state of creation (sargatā).
39. כשם שמתוך התממשות העלים והענפים הזרע מתקיים כעלים וענפים, כך מתוך חוויית הבריאה התודעה העליונה הופכת לבריאה.
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यथा भावविकाराभाश्चित्पराः सर्गतास्तथा ।
सर्वे बीजानि दृष्टान्तास्तद्रूपा एव तन्मयाः ॥ ४० ॥
yathā bhāvavikārābhāścitparāḥ sargatāstathā ,
sarve bījāni dṛṣṭāntāstadrūpā eva tanmayāḥ 40
40. yathā bhāva-vikāra-ābhāḥ cit parāḥ sargatāḥ tathā
sarve bījāni dṛṣṭāntāḥ tad-rūpāḥ eva tan-mayāḥ
40. yathā bhāva-vikāra-ābhāḥ cit parāḥ tathā sargatāḥ (cit parāḥ).
sarve bījāni dṛṣṭāntāḥ tad-rūpāḥ eva tan-mayāḥ (bhavanti)
40. Just as the manifestations of the changing states of existence are indeed the supreme consciousness (cit), similarly are the states of creation (sargatāḥ). All seeds (bījāni) and illustrations (dṛṣṭāntāḥ) are of that very nature (tad-rūpāḥ) and entirely consist of that (tan-mayāḥ).
40. כשם שהופעות השינויים בקיום אינן אלא ביטוי של התודעה העליונה, כך כל הזרעים והדוגמאות אינם אלא בצורתה ומלאים בה.
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निर्विकारपरब्रह्ममयं सर्वमिदं जगत् ।
निर्विकारमनाद्यन्तमेवं विद्धि निरामयम् ॥ ४१ ॥
nirvikāraparabrahmamayaṃ sarvamidaṃ jagat ,
nirvikāramanādyantamevaṃ viddhi nirāmayam 41
41. nirvikāra-para-brahma-mayam sarvam idam jagat
nirvikāram anādi-antam evam viddhi niramayam
41. idam sarvam jagat nirvikāra-para-brahma-mayam.
(ataḥ) evam nirvikāram anādi-antam niramayam (ca) (etat) viddhi.
41. This entire world (jagat) is composed of the unchangeable supreme (brahman). Therefore, know it thus: that this (world) is unchangeable, without beginning or end (anādyantam), and free from defect or suffering (nirāmayam).
41. העולם הזה כולו עשוי מן הַפַּרַבְּרַהְמַן (בְּרַהְמָן העליון) נטול השינוי. דע אותו ככזה – ללא שינוי, ללא התחלה וללא סוף, וחופשי מכל פגם.
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निजसंकल्पमात्रात्मा निजसंकल्पनात्क्षयी ।
द्वैताद्वैतविकारोऽयं संकल्पनगरं यथा ॥ ४२ ॥
nijasaṃkalpamātrātmā nijasaṃkalpanātkṣayī ,
dvaitādvaitavikāro'yaṃ saṃkalpanagaraṃ yathā 42
42. nija-saṃkalpa-mātra-ātmā nija-saṃkalpanāt kṣayī
dvaita-advaita-vikāraḥ ayam saṃkalpa-nagaram yathā
42. ayam dvaita-advaita-vikāraḥ saṃkalpa-nagaram yathā (asti,
tadvat) nija-saṃkalpa-mātra-ātmā nija-saṃkalpanāt kṣayī (bhavati).
42. The (empirical) self (ātman) is merely a product of one's own volitional thought (saṃkalpa-mātra). It (the self) is subject to decay (kṣayī) due to one's own volitional thought (saṃkalpanāt). This modification (vikāra), encompassing both duality (dvaita) and non-duality (advaita), is like a city created by imagination or volitional thought (saṃkalpa-nagara).
42. כל השינוי הזה של דואליות ואי-דואליות קיים אך ורק בתוך המחשבה, והוא נעלם ברגע שחדלה פעילות החשיבה עליו – בדיוק כמו עיר דמיונית שנעלמת.
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शून्यत्वाकाशयोर्भेदो यादृशोऽवगतस्त्वया ।
भेदं निरात्मकं विद्धि तादृशं ब्रह्मसर्गयोः ॥ ४३ ॥
śūnyatvākāśayorbhedo yādṛśo'vagatastvayā ,
bhedaṃ nirātmakaṃ viddhi tādṛśaṃ brahmasargayoḥ 43
43. śūnyatvākāśayoḥ bhedaḥ yādṛśaḥ avagataḥ tvayā
bhedam nirātmakam viddhi tādṛśam brahmasargayoḥ
43. tvayā śūnyatvākāśayoḥ yādṛśaḥ bhedaḥ avagataḥ
tādṛśam brahmasargayoḥ bhedam nirātmakam viddhi
43. The difference between emptiness and space, just as it is understood by you, know that such a difference between Brahman (brahman) and creation is without any essential nature.
43. כשם שאתה מבין שאין כל הבדל אמיתי בין הריקנות לבין החלל, דע שגם ההבדל בין בְּרַהְמָן לבריאה הוא חסר ממשות עצמית.
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मद्वाचिद्रूपिणी शान्ता या सत्ता ब्रह्मणः पुरा ।
स्वतः सेयमहंत्वं च मानवोऽस्मीत्यबोधतः ॥ ४४ ॥
madvācidrūpiṇī śāntā yā sattā brahmaṇaḥ purā ,
svataḥ seyamahaṃtvaṃ ca mānavo'smītyabodhataḥ 44
44. madvācīdrūpiṇī śāntā yā sattā brahmaṇaḥ purā svataḥ
sā iyam ahaṅtvam ca mānavaḥ asmi iti abodhataḥ
44. brahmaṇaḥ purā yā madvācīdrūpiṇī śāntā sattā,
sā iyam svataḥ mānavaḥ asmi iti abodhataḥ ca ahaṅtvam (bhavati)
44. That tranquil existence, which is by nature endowed with intellect, speech, and consciousness, and which originally belonged to Brahman (brahman), this very (existence) spontaneously becomes ego (ahaṅkāra) through the ignorance of identifying as 'I am human'.
44. המציאות השלווה של בְּרַהְמָן, שמהותה תודעה ושעליה דיברתי קודם, היא בעצמה כל זה; והרעיון "אני אדם" נובע אך ורק מחוסר הבנה.
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ब्रह्मण्यस्मिञ्जगद्रूपे न किंचिदपि जायते ।
जातमप्यथ नष्टं च न नश्यत्यम्बुवीचिवत् ॥ ४५ ॥
brahmaṇyasmiñjagadrūpe na kiṃcidapi jāyate ,
jātamapyatha naṣṭaṃ ca na naśyatyambuvīcivat 45
45. brahmaṇi asmin jagat-rūpe na kiñcit api jāyate
jātam api atha naṣṭam ca na naśyati ambu-vīci-vat
45. asmin jagat-rūpe brahmaṇi kiñcit api na jāyate.
(yat) jātam api atha naṣṭam ca (tat) ambu-vīci-vat na naśyati.
45. In this Brahman (brahman), which manifests as the world, nothing whatsoever is truly born. And that which appears to be born, even if it seems to be destroyed, does not truly perish, just like a wave in water.
45. בתוך בְּרַהְמָן הזה, המופיע בצורת העולם, שום דבר אינו נולד באמת; וגם מה שנראה כאילו נולד ונעלם – אינו אובד, ממש כמו גל במים.
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पदार्थब्रह्मरूपेण ब्रह्मैवात्मनि तिष्ठति ।
अवयवीवावयवे खे खं वारीव वारिणि ॥ ४६ ॥
padārthabrahmarūpeṇa brahmaivātmani tiṣṭhati ,
avayavīvāvayave khe khaṃ vārīva vāriṇi 46
46. padārtha-brahma-rūpeṇa brahma eva ātmani tiṣṭhati
avayavī iva avayave khe kham vāri iva vāriṇi
46. padārtha-brahma-rūpeṇa brahma eva ātmani tiṣṭhati.
avayavī iva avayave,
kham (iva) khe,
vāri iva vāriṇi (tiṣṭhati).
46. Brahman (brahman) itself resides within the self (ātman) as the very form of all objects (padārtha), just as a whole exists in its parts, space in space, and water in water.
46. בצורת האובייקטים וכבְּרַהְמָן, בְּרַהְמָן לבדו שוכן בעצמו; כמו שלם בתוך איבריו, כמו חלל בתוך חלל, וכמו מים בתוך מים.
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निमेषादर्धभागेन देशाद्देशान्तरस्थितौ ।
यद्रूपं संविदो मध्ये स स्वभाव उपास्यताम् ॥ ४७ ॥
nimeṣādardhabhāgena deśāddeśāntarasthitau ,
yadrūpaṃ saṃvido madhye sa svabhāva upāsyatām 47
47. nimeṣāt ardhabhāgena deśāt deśāntarasthitau yat
rūpam saṃvidaḥ madhye saḥ svabhāvaḥ upāsyatām
47. yat rūpam saṃvidaḥ madhye saḥ svabhāvaḥ upāsyatām
deśāt deśāntarasthitau nimeṣāt ardhabhāgena
47. In a fraction of a blink, when consciousness (saṃvit) transitions from one place to another, whatever pure form lies in the middle of that consciousness - let that intrinsic nature (svabhāva) be contemplated.
47. בחלקית שנייה, במעבר ממקום אחד למקום אחר, המצב הטהור של התודעה הנמצא באמצע – אותו טבע פנימי יש לטפח ולהציב במרכז.
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संक्षुब्धमक्षुब्धमिति द्विरूपं संवित्स्वरूपं प्रवदन्ति सन्तः ।
श्रेयः परं येन समीहसे त्वं तदेकनिष्ठो भव माऽमतिर्भूः ॥ ४८ ॥
saṃkṣubdhamakṣubdhamiti dvirūpaṃ saṃvitsvarūpaṃ pravadanti santaḥ ,
śreyaḥ paraṃ yena samīhase tvaṃ tadekaniṣṭho bhava mā'matirbhūḥ 48
48. saṃkṣubdham akṣubdham iti dvirūpam
saṃvit-svarūpam pravadanti santaḥ
śreyaḥ param yena samīhase tvam
tat ekaniṣṭhaḥ bhava mā amatiḥ bhūḥ
48. santaḥ saṃvitsvarūpam saṃkṣubdham
akṣubdham iti dvirūpam pravadanti
tvam yena param śreyaḥ samīhase
tat ekaniṣṭhaḥ bhava mā amatiḥ bhūḥ
48. The wise declare the intrinsic nature of consciousness (saṃvit) to be of two forms: agitated and unagitated. You, who strive for the supreme good (śreyas) by means of this (undisturbed consciousness), become singularly devoted to that (undisturbed state), and do not be foolish.
48. החכמים אומרים שטבע התודעה הוא כפול: סוער ובלתי-סוער. התמקד באופן מוחלט בזה שבאמצעותו אתה מבקש את הטוב העליון, ואל תהיה חסר תבונה.
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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 (current chapter) 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