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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-74

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श्रीवसिष्ठ उवाच ।
तस्मिन्कल्पे तु संकल्पे तस्य यद्वपुरास्थितम् ।
श्रृणु तत्र व्यवस्थेयं विचित्राचारहारिणी ॥ १ ॥
śrīvasiṣṭha uvāca ,
tasminkalpe tu saṃkalpe tasya yadvapurāsthitam ,
śrṛṇu tatra vyavastheyaṃ vicitrācārahāriṇī 1
1. śrīvasiṣṭha uvāca tasmin kalpe tu saṃkalpe tasya yat
vapuḥ āsthitam śṛṇu tatra vyavasthā iyam vicitrācārahāriṇī
1. śrīvasiṣṭha uvāca śṛṇu tatra tasmin kalpe tu tasya saṃkalpe
yat vapuḥ āsthitam iyam vicitrācārahāriṇī vyavasthā
1. Śrī Vasiṣṭha said: Listen! This arrangement, captivating with its diverse phenomena, concerns whatever form became established through His (Brahman's) creative resolve (saṃkalpa) in that cosmic cycle (kalpa).
1. שְׁרִי וַסִישְׁטְהָה אמר: שמע כעת על המבנה המפליא והמרהיב של הגוף שלבש באותו עידן של מחשבה קוסמית.
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परमं यच्चिदाकाशं तद्विराडात्मनो वपुः ।
आद्यन्तमध्यरहितं लघु त्वस्य वपुर्जगत् ॥ २ ॥
paramaṃ yaccidākāśaṃ tadvirāḍātmano vapuḥ ,
ādyantamadhyarahitaṃ laghu tvasya vapurjagat 2
2. paramam yat cidākāśam tat virāṭātmanaḥ vapuḥ
ādyantamadhyarahitam laghu tu asya vapuḥ jagat
2. paramam yat cidākāśam ādyantamadhyarahitam tat
virāṭātmanaḥ vapuḥ tu asya jagat laghu vapuḥ
2. That supreme consciousness-space (cidākāśa) is the form of the Cosmic Person (Virāṭ ātman), which is without beginning, end, or middle. Indeed, this world (jagat) is but a small manifestation of its (Virāṭ's) form.
2. חלל התודעה העליון הוא גופו האמיתי של וִירָאט, נטול ראשית, אמצע וסוף; ואילו העולם הזה הוא רק גופו המרוכז והחיצוני.
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संकल्परहितो ब्रह्मा स्वाण्डं संकल्पनात्मकम् ।
वपुषः परितो भास्वत्पश्यत्याकाशमेव तत् ॥ ३ ॥
saṃkalparahito brahmā svāṇḍaṃ saṃkalpanātmakam ,
vapuṣaḥ parito bhāsvatpaśyatyākāśameva tat 3
3. saṃkalparahitaḥ brahmā svāṇḍam saṃkalpanātmakam
vapuṣaḥ paritaḥ bhāsvat paśyati ākāśam eva tat
3. saṃkalparahitaḥ brahmā vapuṣaḥ paritaḥ svāṇḍam
saṃkalpanātmakam tat eva bhāsvat ākāśam paśyati
3. Brahmā, being free from (individual) creative thought (saṃkalpa), perceives his own cosmic egg (svāṇḍa) – which is itself an embodiment of his creative thought (saṃkalpa) – as that very luminous space (ākāśa) all around his form.
3. בְּרַהְמָא, החופשי מכל מחשבה פרטית, רואה את הביצה הקוסמית שלו, העשויה ממחשבה, כחלל קורן הסובב את גופו.
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ब्रह्मात्मैष स्वसंकल्पं स्वमण्डमकरोद्द्विधा ।
तैजसं तैजसाकारः पुष्टः पुष्टं विहंगवत् ॥ ४ ॥
brahmātmaiṣa svasaṃkalpaṃ svamaṇḍamakaroddvidhā ,
taijasaṃ taijasākāraḥ puṣṭaḥ puṣṭaṃ vihaṃgavat 4
4. brahmātman eṣaḥ svasaṃkalpam svamaṇḍam akarot dvidhā
taijasam taijasākāraḥ puṣṭaḥ puṣṭam vihaṃgavat
4. eṣaḥ brahmātman taijasākāraḥ puṣṭaḥ svasaṃkalpam
svamaṇḍam dvidhā akarot taijasam puṣṭam vihaṃgavat
4. This Brahmā, as the cosmic Self (brahmātman), being of luminous form and (himself) nourishing, divided his own creation – his cosmic egg (svāṇḍa), which is born of his creative resolve (saṃkalpa) – into two parts: one luminous (part) and one nourished (part), just like a bird (dividing its egg/chick).
4. בְּרַהְמָא פיצל את מחשבתו ואת הביצה הקוסמית שלו לשניים, בצורה קורנת ושלמה, כפי שציפור בוקעת מביצתה.
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अण्डस्यैकं नभो दूरं गतं संबुद्धवानसौ ।
भुवोधःसंस्थितं भागं व्यतिरिक्तं च नात्मना ॥ ५ ॥
aṇḍasyaikaṃ nabho dūraṃ gataṃ saṃbuddhavānasau ,
bhuvodhaḥsaṃsthitaṃ bhāgaṃ vyatiriktaṃ ca nātmanā 5
5. aṇḍasya ekam nabhaḥ dūram gatam saṃbuddhavān asau
bhuvaḥ adhaḥsaṃsthitam bhāgam vyatiriktam ca na ātmanā
5. asau saṃbuddhavān aṇḍasya ekam nabhaḥ dūram gatam
bhuvaḥ adhaḥsaṃsthitam bhāgam ca ātmanā na vyatiriktam
5. He perceived that one portion of the cosmic egg, the distant sky, extended far, and that the part situated below the earth was also not distinct from the (supreme) self (ātman).
5. הוא תפס חלק אחד של הביצה כרקיע הרחוק, וחלק אחר מתחתיה כארץ, אך לא כדבר נפרד ממנו עצמו.
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ब्रह्माण्डभाग ऊर्ध्वस्थो विराजः शिर उच्यते ।
अधोभागोऽस्य पादाख्यो नितम्बो मध्यमात्रखम् ॥ ६ ॥
brahmāṇḍabhāga ūrdhvastho virājaḥ śira ucyate ,
adhobhāgo'sya pādākhyo nitambo madhyamātrakham 6
6. brahmāṇḍabhāgaḥ ūrdhvasthaḥ virājaḥ śiraḥ ucyate
adhobhāgaḥ asya pādākhyaḥ nitambaḥ madhyamātrakham
6. virājaḥ ūrdhvasthaḥ brahmāṇḍabhāgaḥ śiraḥ ucyate.
asya adhobhāgaḥ pādākhyaḥ.
nitambaḥ madhyamātrakham
6. The upper part of the cosmic egg (brahmāṇḍa) is called the head of Virāj. Its lower part is known as the feet, and the hips (nitamba) form its middle region.
6. החלק העליון של הביצה הקוסמית נקרא ראשו של וִירָאט, החלק התחתון נקרא רגליו, והחלל שבתווך הוא מותניו.
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दूरं विमुक्तयोः संधिः खण्डयोरिति विस्तृता ।
अनन्ता व्योमलेखा सा श्यामा शून्येति दृश्यते ॥ ७ ॥
dūraṃ vimuktayoḥ saṃdhiḥ khaṇḍayoriti vistṛtā ,
anantā vyomalekhā sā śyāmā śūnyeti dṛśyate 7
7. dūram vimuktayoḥ sandhiḥ khaṇḍayoḥ iti vistṛtā
anantā vyomarekhā sā śyāmā śūnyā iti dṛśyate
7. dūram vimuktayoḥ khaṇḍayoḥ sandhiḥ iti vistṛtā
anantā sā śyāmā śūnyā vyomarekhā iti dṛśyate
7. The widely extended and endless junction between the two distinct portions, that dark and void line of space (vyomarekhā), is thus seen.
7. קו המפגש הרחב שבין שני החלקים המופרדים נראה כמו קו הרקיע האינסופי והכהה של החלל الריק.
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द्यौस्तालु विपुलं तस्य तारारुधिरबिन्दवः ।
संविद्वातलवा देहे सुरासुरनरादयः ॥ ८ ॥
dyaustālu vipulaṃ tasya tārārudhirabindavaḥ ,
saṃvidvātalavā dehe surāsuranarādayaḥ 8
8. dyauḥ tālu vipulam tasya tārārudhirabindavaḥ
saṃvidvātalavāḥ dehe surāsuranarādayaḥ
8. tasya vipulam tālu dyauḥ tārārudhirabindavaḥ.
surāsuranarādayaḥ dehe saṃvidvātalavāḥ
8. His expansive palate is the sky (dyauḥ); the stars are drops of blood. Within his body, gods, asuras (demons), humans, and others are but particles of conscious vital breath (saṃvidvātalava).
8. השמים הם חכו הרחב, הכוכבים הם טיפות דמו, והאלים, השדים ובני האדם בגופו אינם אלא נתזי רוח של התודעה.
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देहान्तः कृमयस्तस्य भूतप्रेतपिशाचकाः ।
लोकान्तराणि रन्ध्राणि सुषिराण्यस्य देहके ॥ ९ ॥
dehāntaḥ kṛmayastasya bhūtapretapiśācakāḥ ,
lokāntarāṇi randhrāṇi suṣirāṇyasya dehake 9
9. dehāntaḥ kṛmayaḥ tasya bhūtapretapiśācakāḥ
lokāntarāṇi randhrāṇi suṣirāṇi asya dehake
9. tasya dehāntaḥ kṛmayaḥ bhūtapretapiśācakāḥ
asya dehake randhrāṇi suṣirāṇi lokāntarāṇi
9. Inside his body are worms, ghosts (bhūtas), spirits of the dead (pretas), and ghouls (piśācakāḥ). The openings and hollow spaces within his body are the various other worlds.
9. הרוחות והשדים הם היצורים הזעירים השוכנים בגופו, והעולמות השונים הם הנקבים והחללים של גופו.
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ब्रह्माण्डखण्डमस्याधो विस्तृतं पादयोस्तलम् ।
जानुमण्डलरन्ध्राणि पातालकुहराण्यधः ॥ १० ॥
brahmāṇḍakhaṇḍamasyādho vistṛtaṃ pādayostalam ,
jānumaṇḍalarandhrāṇi pātālakuharāṇyadhaḥ 10
10. brahmāṇḍakhaṇḍam asya adhaḥ vistṛtam pādayoḥ
talam jānumaṇḍalarandhrāṇi pātālakuharāṇi adhaḥ
10. asya pādayoḥ talam adhaḥ vistṛtam brahmāṇḍakhaṇḍam
jānumaṇḍalarandhrāṇi adhaḥ pātālakuharāṇi
10. Below him, the soles of his feet are a vast, spread-out fragment of the cosmic egg (brahmāṇḍa). The hollows of his kneecaps are the cavernous depths of the netherworlds (pātāla) below.
10. הקליפה התחתונה של הביצה הקוסמית היא כפות רגליו, והמעמקים התחתונים (פָאָטָאלָה) הם חללי ברכיו.
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जलैश्चलचलायन्ती सुषिरानेकरन्ध्रिका ।
भूरन्तर्मण्डली लोला समुद्रद्वीपवेष्टना ॥ ११ ॥
jalaiścalacalāyantī suṣirānekarandhrikā ,
bhūrantarmaṇḍalī lolā samudradvīpaveṣṭanā 11
11. jalaiḥ calacalāyantī suṣirānekārandhrikā
bhūḥ antarmaṇḍalī lolā samudradvīpaveṣṭanā
11. bhūḥ jalaiḥ calacalāyantī suṣirānekārandhrikā
lolā samudradvīpaveṣṭanā antarmaṇḍalī
11. The earth, quivering with its waters, is like a restless inner sphere full of many hollows and pores, encompassed by oceans and islands.
11. הארץ, המלאה בחללים פנימיים ומוקפת אוקיינוסים ויבשות, רוטטת ממים כמו איבר פנימי בתוכו.
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जलैर्गुडगुडायन्त्यो नद्यो नाड्यः सरिद्रसः ।
जम्बूद्वीपं हृदम्भोजमस्य हेमाद्रिकर्णिकम् ॥ १२ ॥
jalairguḍaguḍāyantyo nadyo nāḍyaḥ saridrasaḥ ,
jambūdvīpaṃ hṛdambhojamasya hemādrikarṇikam 12
12. jalaiḥ guḍaguḍāyantyaḥ nadyaḥ nāḍyaḥ saridrasaḥ
jambūdvīpam hṛdambhojam asya hemādrikarṇikam
12. jalaiḥ guḍaguḍāyantyaḥ nadyaḥ nāḍyaḥ saridrasaḥ
asya hṛdambhojam jambūdvīpam hemādrikarṇikam
12. The gurgling rivers, full of waters, are his veins, and the fluid of rivers is his life-essence. His heart-lotus is the continent of Jambudvīpa, with the golden mountain (Meru) as its pericarp.
12. הנהרות הגועשים במים הם עורקיו, וזרמי הנחלים הם נוזלי גופו; היבשת גַ'מְבּוּדְוִיפָּה היא פרח הלוטוס של לבו, והר הזהב הֵמָאדְרִי הוא עלי הכותרת שבמרכזו.
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कुक्षयः ककुभः शून्या यकृत्प्लीहादयोऽचलाः ।
मृद्व्यः स्निग्धाः पटाकारा मेदसो जालिका घनाः ॥ १३ ॥
kukṣayaḥ kakubhaḥ śūnyā yakṛtplīhādayo'calāḥ ,
mṛdvyaḥ snigdhāḥ paṭākārā medaso jālikā ghanāḥ 13
13. kukṣayaḥ kakubhaḥ śūnyā yakṛt plīha ādayaḥ acalāḥ
mṛdvyaḥ snigdhāḥ paṭākārā medasaḥ jālikā ghanāḥ
13. kukṣayaḥ kakubhaḥ śūnyā yakṛt plīha ādayaḥ acalāḥ
medasaḥ jālikā mṛdvyaḥ snigdhāḥ paṭākārā ghanāḥ
13. Its bellies are the empty directions (of space). Its liver, spleen, and other organs are like immovable mountains. The dense, soft, smooth, membrane-like networks are of its fat.
13. הכיוונים הריקים הם בטנו, רכסי ההרים הם הכבד והטחול שלו, ושכבות השומן הרכות והחלקות יוצרות את הקרומים העבים.
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चन्द्रार्कौ लोचने तस्य ब्रह्मलोको मुखं स्मृतम् ।
तेजः सोमोऽस्य कथितः श्लेष्मा प्रालेयपर्वतः ॥ १४ ॥
candrārkau locane tasya brahmaloko mukhaṃ smṛtam ,
tejaḥ somo'sya kathitaḥ śleṣmā prāleyaparvataḥ 14
14. candrārkau locane tasya brahmalokaḥ mukham smṛtam
tejaḥ somaḥ asya kathitaḥ śleṣmā prāleyaparvataḥ
14. tasya candrārkau locane brahmalokaḥ mukham smṛtam
asya tejaḥ somaḥ kathitaḥ śleṣmā prāleyaparvataḥ
14. His eyes are the moon and the sun. His mouth is considered the world of Brahmā (brahmaloka). Soma (the moon) is said to be his brilliance, and his phlegm is the snow-mountain.
14. השמש והירח הם עיניו, עולם בְּרַהְמָא (בְּרַהְמָאלוֹקָה) נחשב לפיו, האור והירח הם אש עיכולו ונוזליו, והרי המושלגים הם הליחה שלו.
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अग्निलोकस्तथौर्वाग्निः पित्तमस्यातिदुःसहम् ।
वातस्कन्धमहावाताः प्राणापाना हृदि स्थिताः ॥ १५ ॥
agnilokastathaurvāgniḥ pittamasyātiduḥsaham ,
vātaskandhamahāvātāḥ prāṇāpānā hṛdi sthitāḥ 15
15. agnilokaḥ tathā aurvāgniḥ pittam asya ati-dussaham
vātaskandha-mahāvātāḥ prāṇāpānā hṛdi sthitāḥ
15. agnilokaḥ tathā aurvāgniḥ asya pittam ati-dussaham
vātaskandha-mahāvātāḥ prāṇāpānā hṛdi sthitāḥ
15. Similarly, the world of Agni (agniloka) is his submarine fire (aurvāgni), and his bile (pitta) is exceedingly fierce. The masses of wind and great winds are his prāṇa and apāna vital airs, located in his heart.
15. עולם האש והאש התת-ימית הם המרה הקשה מנשוא שלו, והרוחות הקוסמיות הגדולות הן הנשימה הפנימית והחיצונית השוכנות בלבו.
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कल्पद्रुमवनान्यस्य सर्पवृन्दानि च क्वचित् ।
लोमजालान्यनन्तानि वनान्युपवनानि च ॥ १६ ॥
kalpadrumavanānyasya sarpavṛndāni ca kvacit ,
lomajālānyanantāni vanānyupavanāni ca 16
16. kalpadrumavanāni asya sarpavṛndāni ca kvacit
loma-jālāni anantāni vanāni upavanāni ca
16. asya kalpadrumavanāni ca kvacit sarpavṛndāni
anantāni lomajālāni vanāni ca upavanāni
16. Among its features are wish-fulfilling tree (kalpadruma) forests, and in some places, hosts of serpents. Its endless networks of hair are (like) forests and groves.
16. יערות עצי המשאלות וקני הנחשים, יחד עם היערות והחורשות האינסופיים, הם שיער גופו.
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ऊर्ध्वं ब्रह्माण्डखण्डं तु समस्तमुरुमस्तकम् ।
ब्रह्माण्डप्रान्तरन्ध्रार्चिरस्य दीप्ता शिखोत्थिता ॥ १७ ॥
ūrdhvaṃ brahmāṇḍakhaṇḍaṃ tu samastamurumastakam ,
brahmāṇḍaprāntarandhrārcirasya dīptā śikhotthitā 17
17. ūrdhvaṃ brahmāṇḍakhaṇḍaṃ tu samastam urūmastakam
brahmāṇḍaprāntarandhrārciḥ asya dīptā śikhā utthitā
17. ūrdhvaṃ samastam brahmāṇḍakhaṇḍaṃ tu urūmastakam
asya brahmāṇḍaprāntarandhrārciḥ dīptā śikhā utthitā
17. Above, the entire segment of the cosmic egg (brahmāṇḍa) is indeed its vast head. From the aperture at the edge of this cosmic egg, a brilliant flame (śikhā) has arisen.
17. החלק העליון של הביצה הקוסמית הוא ראשו הרחב, והאור הקורן הבוקע מפתח הקודקוד של הביצה הקוסמית הוא ציצת השיער המאירה שלו.
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स्वयमेष मनस्तेन मनो नास्योपयुज्यते ।
आत्मैव भोक्तृतामेति किल कस्य कथं कुतः ॥ १८ ॥
svayameṣa manastena mano nāsyopayujyate ,
ātmaiva bhoktṛtāmeti kila kasya kathaṃ kutaḥ 18
18. svayam eṣaḥ manaḥ tena manaḥ na asya upayujyate
ātmā eva bhoktṛtām eti kila kasya katham kutaḥ
18. eṣaḥ svayam manaḥ tena asya manaḥ na upayujyate
ātmā eva bhoktṛtām eti kila kasya katham kutaḥ
18. This (supreme entity) is itself the mind; therefore, no mind is employed by it (as a separate instrument). But for whom does the self (ātman) alone attain the state of enjoyer? How? And from what source (does this occur)?
18. הוא עצמו החשיבה, ולכן אינו זקוק למחשבה נפרדת; שכן כשהעצמי הפנימי חווה, מי יחווה מה, כיצד ומאיזה מקום?
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स्वयमेवेन्द्रियाण्येष तेनान्यत्रास्तिता कृता ।
यतस्तत्कल्पनामात्रमेवेन्द्रियगणः किल ॥ १९ ॥
svayamevendriyāṇyeṣa tenānyatrāstitā kṛtā ,
yatastatkalpanāmātramevendriyagaṇaḥ kila 19
19. svayam eva indriyāṇi eṣaḥ tena anyatra astitā kṛtā
yataḥ tat kalpanāmātram eva indriyagaṇaḥ kila
19. eṣaḥ svayam eva indriyāṇi tena anyatra astitā kṛtā
yataḥ tat indriyagaṇaḥ eva kalpanāmātram kila
19. This (supreme entity) is itself the senses (indriyāṇi); therefore, a separate existence for them has been brought about (by it). This is because the multitude of senses (indriyagaṇa) is nothing but a mere mental construct.
19. הוא עצמו החושים, ולכן אין קיום לחושים נפרדים במקום אחר; שהרי אוסף החושים אינו אלא פרי הדמיון.
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अवयवावयविनोरिवेहेन्द्रियचित्तयोः ।
न मनागपि भेदोऽस्ति चैक्यमेकशरीरयोः ॥ २० ॥
avayavāvayavinorivehendriyacittayoḥ ,
na manāgapi bhedo'sti caikyamekaśarīrayoḥ 20
20. avayavāvayavinoḥ iva iha indriyacittayoḥ na
manāk api bhedaḥ asti ca aikyam ekaśarīrayoḥ
20. iha avayavāvayavinoḥ iva indriyacittayoḥ manāk
api bhedaḥ na asti ca ekaśarīrayoḥ aikyam asti
20. Here, just as there is no even slightest distinction between a part and the whole, similarly, between the senses (indriya) and the mind (citta), there is no even slightest difference. Rather, there is a unity, as if they are two parts of a single body.
20. בדיוק כמו בין איברי הגוף לבין הגוף השלם, אין שום הבדל בין החושים לבין החשיבה; הם מהווים אחדות אחת בגוף אחד.
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तस्य तान्येव कार्याणि जगतां यानि कानिचित् ।
संकल्पा एव पुंवृत्त्या चलन्त्यारूपितद्विताः ॥ २१ ॥
tasya tānyeva kāryāṇi jagatāṃ yāni kānicit ,
saṃkalpā eva puṃvṛttyā calantyārūpitadvitāḥ 21
21. tasya tāni eva kāryāṇi jagatām yāni kānicit
saṅkalpāḥ eva puṃvṛttyā calanti ārūpitadvitāḥ
21. jagatām yāni kānicit kāryāṇi tasya saṅkalpāḥ eva (santi).
te (saṅkalpāḥ) puṃvṛttyā ārūpitadvitāḥ calanti.
21. Whatever actions (karma) exist in all the worlds are merely His intentions (saṅkalpa). These intentions, by the activity of the supreme Person (puruṣa), appear as if endowed with duality, perpetually moving.
21. כל הפעולות המתרחשות בעולמות הן פעולותיו שלו בלבד; המחשבות הקוסמיות פועלות דרך מעשי בני האדם וכך נראות כבעלות קיום נפרד.
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जागते तस्य विज्ञेये नान्येऽस्य मृतिजन्मनी ।
स एवेदं जगत्यस्मत्संकल्पात्मास्य नेतरत् ॥ २२ ॥
jāgate tasya vijñeye nānye'sya mṛtijanmanī ,
sa evedaṃ jagatyasmatsaṃkalpātmāsya netarat 22
22. jāgate tasya vijñeye na anye asya mṛtijanmanī saḥ
eva idam jagat asmat saṅkalpātmā asya na itarat
22. asya mṛtijanmanī jāgate eva vijñeye,
na anye (kvacid api).
saḥ eva idam jagat.
asya (jagat) asmat saṅkalpātmā,
na itarat.
22. His cycles of death and birth are to be understood as occurring only within the manifested world, not otherwise. He alone is this world, and it is the very essence of our intentions (saṅkalpa) - nothing else.
22. הלידה והמוות בעולם מוכרים כאירועים המתרחשים בו בלבד ולא אצל אף אחד אחר; הוא עצמו היקום הזה, העשוי ממחשבה קוסמית, ואין דבר מלבד בעולם.
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तत्सत्तया जगत्सत्ता तन्मृत्यैव जगन्मृतम् ।
यादृशी स्पन्दयमरुतोः सत्तैका तादृशी तयोः ॥ २३ ॥
tatsattayā jagatsattā tanmṛtyaiva jaganmṛtam ,
yādṛśī spandayamarutoḥ sattaikā tādṛśī tayoḥ 23
23. tat sattayā jagat sattā tat mṛttyā eva jagat mṛtam
yādṛśī spandayamarutoḥ sattā ekā tādṛśī tayoḥ
23. jagat sattā tat sattayā (bhavati).
jagat mṛtam tat mṛttyā eva (bhavati).
yādṛśī spandayamarutoḥ ekā sattā,
tādṛśī tayoḥ (sattā asti).
23. The existence of the world depends on His existence; similarly, by His non-existence, the world ceases to exist. Just as the essence of vibration and wind is a single reality, so too is the essence of the supreme reality and the world one.
23. בקיומו קיים היקום, ובסופו מגיע היקום לקצו; כשם שלתנועה ולרוח יש קיום אחד ויחיד, כך קיומם של היקום ושל וִירָאט הוא אחד.
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जगद्विराजोः सत्तैका पवनस्पन्दयोरिव ।
जगद्यत्स विराडेव यो विराट् तज्जगत्स्मृतम् ॥ २४ ॥
jagadvirājoḥ sattaikā pavanaspandayoriva ,
jagadyatsa virāḍeva yo virāṭ tajjagatsmṛtam 24
24. jagatvirājoḥ sattā ekā pavanasapandayoḥ iva jagat
yat saḥ virāṭ eva yaḥ virāṭ tat jagat smṛtam
24. jagatvirājoḥ ekā sattā (asti) pavanasapandayoḥ iva.
yat jagat saḥ virāṭ eva.
yaḥ virāṭ tat jagat smṛtam.
24. The existence of the world and the cosmic being (Virāṭ) is a single reality, just like that of wind and vibration. Indeed, that which is the world is the Virāṭ, and that which is the Virāṭ is understood as the world.
24. הקיום של היקום ושל וִירָאט הוא אחד ויחיד, כמו הרוח ותנועתה; כל מה שהוא היקום הוא וִירָאט, ומה שהוא וִירָאט מוכר כהיקום.
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जगद्ब्रह्मा विराट् चेति शब्दाः पर्यायवाचकाः ।
संकल्पमात्रमेवैते शुद्धचिद्व्योमरूपिणः ॥ २५ ॥
jagadbrahmā virāṭ ceti śabdāḥ paryāyavācakāḥ ,
saṃkalpamātramevaite śuddhacidvyomarūpiṇaḥ 25
25. jagat brahmā virāṭ ca iti śabdāḥ paryāyavācakāḥ
saṅkalpamātram eva ete śuddhacidvyomarūpiṇaḥ
25. jagat brahmā virāṭ ca iti śabdāḥ paryāyavācakāḥ.
ete śuddhacidvyomarūpiṇaḥ saṅkalpamātram eva (bhavanti).
25. The terms “world” (jagat), “Brahmā,” and “Virāṭ” are synonymous. These concepts are merely the product of the intention (saṅkalpa) of the pure, consciousness-filled expanse.
25. המילים "יקום", "בְּרַהְמָא" ו-"וִירָאט" הן שמות נרדפים; כולן אינן אלא רעיונות העשויים ממרחב התודעה הטהורה.
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श्रीराम उवाच ।
संकल्पात्स विराडेव खमेवाकृतिमागतम् ।
अस्तु नाम स्वदेहान्तः कथं ब्रह्मैव तिष्ठति ॥ २६ ॥
śrīrāma uvāca ,
saṃkalpātsa virāḍeva khamevākṛtimāgatam ,
astu nāma svadehāntaḥ kathaṃ brahmaiva tiṣṭhati 26
26. śrīrāma uvāca saṅkalpāt saḥ virāṭ eva kham eva ākṛtim
āgatam astu nāma svadeha-antaḥ katham brahmā eva tiṣṭhati
26. śrīrāma uvāca.
saṅkalpāt saḥ virāṭ eva kham eva ākṛtim āgatam (iti).
astu nāma.
katham brahmā eva svadeha-antaḥ tiṣṭhati?
26. Śrī Rāma said: "It is granted that through intention (saṅkalpa), that very Virāṭ indeed takes on form as space itself. But how does Brahmā remain within his own body (svadeha)?"
26. שְׁרִי רָאמָה אמר: נניח ש-וִירָאט אכן נוצר מתוך מחשבה כחלל שלבש צורה; אך כיצד בְּרַהְמָא שוכן בתוך גופו שלו?
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श्रीवसिष्ठ उवाच ।
यथा ध्यानेन देहान्तस्तिष्ठसि त्वं यथा स्थितम् ।
तथास्ते निजदेहेऽन्तः संकल्पात्मा पितामहः ॥ २७ ॥
śrīvasiṣṭha uvāca ,
yathā dhyānena dehāntastiṣṭhasi tvaṃ yathā sthitam ,
tathāste nijadehe'ntaḥ saṃkalpātmā pitāmahaḥ 27
27. śrīvasiṣṭha uvāca yathā dhyānena
deha-antaḥ tiṣṭhasi tvam
yathā sthitam tathā āste nijadehe
antaḥ saṅkalpa-ātmā pitāmahaḥ
27. śrīvasiṣṭha uvāca.
yathā tvam dhyānena deha-antaḥ sthitam (san) tiṣṭhasi,
tathā saṅkalpa-ātmā pitāmahaḥ nijadehe antaḥ āste.
27. Śrī Vasiṣṭha said: "Just as you, through intense meditation (dhyāna), remain situated within a body, so too the Grandfather (Brahmā), whose very essence (ātman) is intention (saṅkalpa), exists within his own body."
27. שְׁרִי וַסִישְׁטְהָה אמר: כפי שאתה שוכן בתוך גופך באמצעות מדיטציה ומיקוד מחשבתי, כך בְּרַהְמָא, אבי הבריאה שמהותו היא מחשבה וכושר הדמיון, שוכן בתוך גופו שלו.
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नृणां तथा च मुख्यानां जीवो ब्रह्मपुरोदरे ।
उत्पत्तिपुत्रिकादेहः प्रतिबिम्बोपमोऽस्ति सः ॥ २८ ॥
nṛṇāṃ tathā ca mukhyānāṃ jīvo brahmapurodare ,
utpattiputrikādehaḥ pratibimbopamo'sti saḥ 28
28. nṛṇām tathā ca mukhyānām jīvaḥ brahmapura-udare
utpattiputrikādehaḥ pratibimba-upamaḥ asti saḥ
28. tathā ca nṛṇām mukhyānām (ca) jīvaḥ brahmapura-udare asti.
saḥ utpattiputrikādehaḥ pratibimba-upamaḥ (bhavati).
28. And similarly, the individual soul (jīva) of human beings and even of the principal beings, resides within the cosmic expanse (udara) of Brahmā's realm (brahmapura). That individual soul (jīva) is a body (deha) born like a puppet (putrikā) and is comparable to a reflection (pratibimba).
28. עבור בני האדם והיצורים הנעלים, ה-גִ'יוָוה (הנשמה האינדיבידואלית) שבתוך עיר בְּרַהְמָאן היא כמו דמות שנוצרה בראשית הבריאה, הדומה לבבואה בלבד.
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यत्र त्वमपि देहान्तः कर्तुं शक्तोऽस्यलं स्थितम् ।
संकल्पात्मा विभुस्तत्र ब्रह्मा किं न करिष्यति ॥ २९ ॥
yatra tvamapi dehāntaḥ kartuṃ śakto'syalaṃ sthitam ,
saṃkalpātmā vibhustatra brahmā kiṃ na kariṣyati 29
29. yatra tvam api deha-antaḥ kartum śaktaḥ asi alam sthitam
saṅkalpa-ātmā vibhuḥ tatra brahmā kim na kariṣyati
29. yatra tvam api deha-antaḥ alam sthitam kartum śaktaḥ
asi tatra saṅkalpa-ātmā vibhuḥ brahmā kim na kariṣyati
29. Even where you are capable of fully manifesting what is established within the body, what, then, will the omnipresent Brahman, whose very essence is pure resolve (saṅkalpa), not accomplish?
29. אם אפילו אתה מסוגל לבסס את נוכחותך בתוך גוף באמצעות מחשבתך, מדוע ש-בְּרַהְמָא הכול-יכול, שכל מהותו היא מחשבה וכושר הדמיון, לא יוכל לעשות זאת?
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बीजान्तः स्थावरं ह्यास्ते पदार्थे यत्र जंगमः ।
किं नास्ते तत्र देहेऽन्तर्निजचित्कल्पनात्मिका ॥ ३० ॥
bījāntaḥ sthāvaraṃ hyāste padārthe yatra jaṃgamaḥ ,
kiṃ nāste tatra dehe'ntarnijacitkalpanātmikā 30
30. bīja-antaḥ sthāvaram hi āste padārthe yatra jaṅgamaḥ
kim na āste tatra dehe antaḥ nija-cit-kalpanā-ātmikā
30. yatra bīja-antaḥ sthāvaram hi āste,
(yatra) padārthe jaṅgamaḥ (āste),
tatra nija-cit-kalpanā-ātmikā dehe antaḥ kim na āste?
30. Just as the unmoving (plant life) resides within a seed, and the moving (animal life) exists within a (subtle) substance, what then will not exist within the body, which is fundamentally constituted by one's own consciousness (cit) and imagination (kalpanā)?
30. כפי שהצומח הנייח שוכן בתוך הזרע והנע קיים בתוך החומר, מה אינו שוכן בתוך הגוף הנוצר מדמיונה של החשיבה העצמית?
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साकारो गगनात्मास्तु निराकारं स्वप्नस्तु वा ।
आस्ते बहिरथान्तश्च भिन्ने बाह्यान्तरे बहिः ॥ ३१ ॥
sākāro gaganātmāstu nirākāraṃ svapnastu vā ,
āste bahirathāntaśca bhinne bāhyāntare bahiḥ 31
31. sākāraḥ gagana-ātmā astu nirākāram svapnaḥ tu vā
āste bahis atha antaḥ ca bhinne bāhya-antare bahis
31. sākāraḥ gagana-ātmā astu,
vā nirākāram svapnaḥ tu (astu).
(saḥ) bahis atha antaḥ ca āste,
(ca) bhinne bāhya-antare (api) bahis (asti).
31. Let the manifest (sākāra), whose essence is space, be. Or let the formless (nirākāra) be merely a dream. The ultimate reality exists both externally and internally, and also transcends the distinct outer and inner realms (bāhyāntare).
31. בין אם יש לו צורה כמו למרחב הַגָּגָאנַה (השמיים) ובין אם הוא חסר צורה כמו חלום, הוא קיים בחוץ וגם בפנים, אף שהחוץ והפנים נראים נפרדים.
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आत्मारामः काष्ठमौनी न जडोऽपि दृषज्जडः ।
अहंत्वमित्यादिमयो विराडात्मनि तिष्टति ॥ ३२ ॥
ātmārāmaḥ kāṣṭhamaunī na jaḍo'pi dṛṣajjaḍaḥ ,
ahaṃtvamityādimayo virāḍātmani tiṣṭati 32
32. ātma-ārāmaḥ kāṣṭha-maunī na jaḍaḥ api dṛṣat-jaḍaḥ
aham-tvam-iti-ādimayaḥ virāṭ-ātmani tiṣṭhati
32. ātma-ārāmaḥ kāṣṭha-maunī (asti),
(saḥ) na jaḍaḥ api dṛṣat-jaḍaḥ (asti).
aham-tvam-iti-ādimayaḥ virāṭ (api) ātmani tiṣṭhati.
32. The one whose joy is in the Self (ātman) is silent like wood; not inert (jaḍa) in reality, though appearing as motionless as a stone. And the Cosmic Being (virāṭ), which embodies all "I" (aham) and "you" (tvam) and similar distinctions, resides in the (ultimate) Self (ātman).
32. מוצא נחת בְּהָעַצְמִי, דומם כמו עץ אך אינו אטום כמו אבן, הוא כולל בתוכו את מושגי ה"אני" וה"אתה" ושוכֵן בְּוִירָאט (הישות הקוסמית הנגלית).
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आवेष्टितोज्झितलतातृणदारुपुंवदुच्छब्दमम्बुरयवच्च विरोपिताङ्गः ।
नानाविधेऽपि विहरन्नपि कार्यजाले तज्ज्ञः शिलाजठरशान्तमनस्क एव ॥ ३३ ॥
āveṣṭitojjhitalatātṛṇadārupuṃvaducchabdamamburayavacca viropitāṅgaḥ ,
nānāvidhe'pi viharannapi kāryajāle tajjñaḥ śilājaṭharaśāntamanaska eva 33
33. āveṣṭitojjhitalatātṛṇadārupuṃvat ut
śabdam amburayavat ca viropitāṅgaḥ
nānāvidhe api viharan api kāryajāle
tatjñaḥ śilājaṭharaśāntamanaskaḥ eva
33. tatjñaḥ nānāvidhe api kāryajāle viharan
api āveṣṭitojjhitalatātṛṇadārupuṃvat ut
śabdam amburayavat ca viropitāṅgaḥ
(san) śilājaṭharaśāntamanaskaḥ eva (bhavati)
33. Even when active in a multitude of tasks (kāryajāle), the knower of truth (tatjña) maintains a mind as tranquil as the core of a rock (śilājaṭharaśāntamanaskaḥ). He is like a person (puṃvat) who, having been entangled and then released by vines, grass, and wood, makes a loud sound (ucchabdam), or whose body (aṅgaḥ) is uprooted (viropita) by a forceful current of water (amburayavat).
33. כמו בובת עץ העטופה בעשבים ומטפסים, או כזרם מים הגועש ברעש, אפילו כשהוא פועל בתוך רשת מגוונת של מעשים, יודע האמת נותר בעל חשיבה שקטה, כמו מעבי הסלע.
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vairāgya prakaraṇa

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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 (current chapter) 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