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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-85

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श्रीवसिष्ठ उवाच ।
इति नृत्यति सा देवी दीर्घदोर्दण्डमण्डलैः ।
परिस्पन्दात्मकैर्व्योम कुर्वाणा घनकाननम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti nṛtyati sā devī dīrghadordaṇḍamaṇḍalaiḥ ,
parispandātmakairvyoma kurvāṇā ghanakānanam 1
1. śrīvasiṣṭha uvāca iti nṛtyati sā devī dīrghador-daṇḍa-maṇḍalaiḥ
parispandātmakaiḥ vyoma kurvāṇā ghanakānanam
1. śrīvasiṣṭha uvāca.
iti sā devī dīrghador-daṇḍa-maṇḍalaiḥ parispandātmakaiḥ vyoma ghanakānanaṃ kurvāṇā nṛtyati.
1. Śrī Vasiṣṭha said: "Thus that goddess (devī) dances, creating a dense forest (ghanakānana) in the sky (vyoma) with her circles of long, staff-like arms (dīrghador-daṇḍa-maṇḍala) which are full of vibrant movements (parispandātmaka)."
1. וַסִישְׁטְהָ אמר: כך רוקדת האלה הזו במעגלי זרועותיה הארוכות כמו מוטות, שבתנודותיהן הופכות את המרחב לשיחיה צפופה.
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क्रियासौ नृत्यति तथा चितिशक्तिरनामया ।
अस्या विभूषणं शूर्पकुडालपटलादिकम् ॥ २ ॥
kriyāsau nṛtyati tathā citiśaktiranāmayā ,
asyā vibhūṣaṇaṃ śūrpakuḍālapaṭalādikam 2
2. kriyā asau nṛtyati tathā citiśaktiḥ anāmayā
asyāḥ vibhūṣaṇaṃ śūrpakuḍālapaṭalādikam
2. asau kriyā tathā anāmayā citiśaktiḥ nṛtyati.
asyāḥ vibhūṣaṇaṃ śūrpakuḍālapaṭalādikam.
2. That unblemished consciousness-power (citiśakti) dances in this way, performing actions (kriyā). Her adornment (vibhūṣaṇa) consists of winnowing baskets (śūrpa), heaps (kuḍāla), layers (paṭala), and other such things.
2. היא הפעולה עצמה הרוקדת כך, עוצמת התודעה הטהורה מכל פגם (צִ'יט-שַׁקְתִי). עדיה הם נפות, מעדרים, גגות וכדומה.
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शरशक्तिगदाप्रासमुसलादि शिलादि च ।
भावाभावपदार्थौघकलाकालक्रमादि च ॥ ३ ॥
śaraśaktigadāprāsamusalādi śilādi ca ,
bhāvābhāvapadārthaughakalākālakramādi ca 3
3. śarashaktigadāprāsamusalādi śilādi ca
bhāvābhāvapadārthaughakalākālakramādi ca
3. śarashaktigadāprāsamusalādi ca śilādi ca
bhāvābhāvapadārthaughakalākālakramādi ca
3. Arrows, spears, maces, slings, clubs, and similar weapons; stones and other such items; and the multitude of existent and non-existent objects, their qualities, and the sequences of time, etc.
3. חצים, חניתות, אלות, רומחים, עליים ואבנים; שפע הדברים הקיימים והאינם-קיימים, היחידות והזרימה של הזמן, וכל כיוצא באלה.
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चित्स्पन्दोऽन्तर्जगद्धत्ते कल्पनेव पुरं हृदि ।
सैव वा जगदित्येव कल्पनैव यथा पुरम् ॥ ४ ॥
citspando'ntarjagaddhatte kalpaneva puraṃ hṛdi ,
saiva vā jagadityeva kalpanaiva yathā puram 4
4. citspandaḥ antar jagat dhatte kalpanā iva puram hṛdi
| sā eva vā jagat iti eva kalpanā eva yathā puram
4. citspandaḥ antar jagat dhatte kalpanā puram hṛdi
iva vā sā eva kalpanā eva jagat iti eva yathā puram
4. The vibration of consciousness (cit-spanda) sustains the inner world, just as an imagination (kalpanā) holds a city in the heart. Indeed, that very imagination (kalpanā) is the world itself, just as an imagination (kalpanā) truly is a city.
4. רטט התודעה נושא בתוכו את העולם, כמו עיר מדומיינת בלב; או שרטט זה עצמו הוא היקום, בדיוק כפי שהדמיון עצמו הוא העיר.
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पवनस्य यथा स्पन्दस्तथैवेच्छा शिवस्य सा ।
यथास्पन्दोऽनिलस्यान्तः प्रशान्तेच्छस्तथा शिवः ॥ ५ ॥
pavanasya yathā spandastathaivecchā śivasya sā ,
yathāspando'nilasyāntaḥ praśāntecchastathā śivaḥ 5
5. pavanasya yathā spandaḥ tathā eva icchā śivasya sā |
yathā spandaḥ anilasya antaḥ praśāntecchaḥ tathā śivaḥ
5. yathā pavanasya spandaḥ tathā eva sā śivasya icchā
yathā anilasya spandaḥ antaḥ tathā praśāntecchaḥ śivaḥ
5. Just as the vibration of the wind exists, so too is that will (icchā) of Śiva. Just as the wind's vibration is inherent within it, so too is Śiva, whose will (icchā) is profoundly tranquil.
5. כפי שתנועה שייכת לרוח, כך הרצון שייך לַשִׁיוָוה; וכפי שהתנועה נרגעת בתוך הרוח, כך שִׁיוָוה שוקט כשהרצון נרגע.
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अमूर्तो मूर्तमाकाशे शब्दाडम्बरमानिलः ।
यथा स्पन्दस्तनोत्येवं शिवेच्छा कुरुते जगत् ॥ ६ ॥
amūrto mūrtamākāśe śabdāḍambaramānilaḥ ,
yathā spandastanotyevaṃ śivecchā kurute jagat 6
6. amūrtaḥ mūrtam ākāśe śabdāḍambaram anilaḥ |
yathā spandaḥ tanoti evam śivecchā kurute jagat
6. yathā amūrtaḥ anilaḥ ākāśe mūrtam śabdāḍambaram
spandaḥ tanoti evam śivecchā jagat kurute
6. Just as the formless wind (anila) produces a perceptible manifestation of sound in space (ākāśa) and a vibration expands, so too does the will (icchā) of Śiva create the world.
6. כפי שהרוח חסרת הצורה בוראת צורה ושאון צלילים במרחב באמצעות רטט, כך רצונו של שִׁיוָוה בורא את העולם.
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नृत्यन्त्याथ यदा तत्र तथा तस्मिन्पराम्बरे ।
काकतालीययोगेन संरम्भवशतः स्वयम् ॥ ७ ॥
nṛtyantyātha yadā tatra tathā tasminparāmbare ,
kākatālīyayogena saṃrambhavaśataḥ svayam 7
7. nṛtyantyā atha yadā tatra tathā tasmin parāmbare
kākatālīyayogena saṃrambhavaśataḥ svayam
7. yadā nṛtyantyā atha tatra tathā tasmin parāmbare
kākatālīyayogena saṃrambhavaśataḥ svayam
7. Then, as she was dancing there in that supreme reality (parāmbara), she herself, by a sheer coincidence (kākatālīyayogena) and due to the intense energy of her movement...
7. ואז, כשהיא רקדה כך במרחב העליון, בצירוף מקרים מקרי ומתוך עוצמת התרגשותה...
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निकटस्थः शिवः स्पृष्टः स मनागभ्रमन्तिकम् ।
वाडवोऽग्निः स्वनाशाय वहन्त्येवाम्बुलेखया ॥ ८ ॥
nikaṭasthaḥ śivaḥ spṛṣṭaḥ sa manāgabhramantikam ,
vāḍavo'gniḥ svanāśāya vahantyevāmbulekhayā 8
8. nikaṭasthaḥ śivaḥ spṛṣṭaḥ sa manāk abhramantikam
vāḍavaḥ agniḥ svanāśāya vahantī eva ambulekhayā
8. nikaṭasthaḥ śivaḥ sa manāk abhramantikam spṛṣṭaḥ
vāḍavaḥ agniḥ svanāśāya vahantī eva ambulekhayā
8. Śiva, standing nearby, was touched ever so slightly, much like the submarine fire (vāḍavāgni) is affected for its own annihilation by a mere flowing streak of water.
8. נגעה קלות בַּשִׁיוָוה שהיה בקרבתה כמו ענן דק - כשם שאש המעמקים האוקיינית באה במגע עם קילוח מים ומביאה לכיבויה שלה.
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स्पृष्टमात्रे शिवे तस्मिंस्ततः परमकारणे ।
प्रवृत्ता प्रकृतिं गन्तुं सा शनैरुरजां तथा ॥ ९ ॥
spṛṣṭamātre śive tasmiṃstataḥ paramakāraṇe ,
pravṛttā prakṛtiṃ gantuṃ sā śanairurajāṃ tathā 9
9. spṛṣṭamātre śive tasmin tataḥ paramakāraṇe
pravṛttā prakṛtim gantum sā śanaiḥ urajām tathā
9. tasmin śive paramakāraṇe spṛṣṭamātre tataḥ sā
prakṛtim gantum śanaiḥ urajām tathā pravṛttā
9. Just upon that Śiva, the supreme cause (paramakāraṇa), being touched, she (sā) then gradually began to return to her intrinsic nature (prakṛti), and thus, to a mountainous form.
9. ברגע שנגעה בַּשִׁיוָוה, הסיבה העליונה מכל, היא החלה לחזור לאטה אל הַפְּרַקְרִיתִי (הטבע היסודי), כשהיא נטהרת מכל רבב.
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अनन्ताकारतां त्यक्त्वा संपन्ना गिरिमात्रिका ।
ततो नगरमात्रासौ ततश्च द्रुमसुन्दरी ॥ १० ॥
anantākāratāṃ tyaktvā saṃpannā girimātrikā ,
tato nagaramātrāsau tataśca drumasundarī 10
10. anantākāratām tyaktvā saṃpannā girimātrikā
tataḥ nagaramātrā asau tataḥ ca drumasundarī
10. (sā) anantākāratām tyaktvā girimātrikā saṃpannā
tataḥ asau nagaramātrā tataḥ ca drumasundarī
10. Having abandoned the state of having infinite forms (anantākāratā), she became mountain-sized (girimātrikā). Then, she became city-sized, and then, (a being) beautiful like a tree.
10. כשהיא זונחת את צורתה האינסופית, היא צומצמה לגודל של הר בלבד, לאחר מכן לגודל של עיר, ואז לעץ יפהפה.
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ततो व्योमसमाकारा शिवस्यैवाकृतिं ततः ।
सा प्रविष्टा सरिच्छान्तसंरम्भेव महार्णवम् ॥ ११ ॥
tato vyomasamākārā śivasyaivākṛtiṃ tataḥ ,
sā praviṣṭā saricchāntasaṃrambheva mahārṇavam 11
11. tataḥ vyomasamākārā śivasya eva ākṛtim tataḥ sā
praviṣṭā sarit śāntasaṃrambhā iva mahārṇavam
11. sā vyomasamākārā tataḥ śivasya eva ākṛtim praviṣṭā
tataḥ iva śāntasaṃrambhā sarit mahārṇavam
11. Then, she, sky-like in form, entered into the very form of Shiva, just as a river, its agitation calmed, enters the great ocean.
11. לאחר מכן לבשה את צורת המרחב ואז את צורתו של שִׁיוָוה עצמו, ונכנסה לתוכו, כנהר שסערתו נרגעה הנכנס אל האוקיינוס הגדול.
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एक एवाभवदथो शिवया परिवर्जितः ।
शिव एव शिवः शान्त आकाशे शमनोऽभितः ॥ १२ ॥
eka evābhavadatho śivayā parivarjitaḥ ,
śiva eva śivaḥ śānta ākāśe śamano'bhitaḥ 12
12. ekaḥ eva abhavat atha u śivayā parivarjitaḥ
śivaḥ eva śivaḥ śāntaḥ ākāśe śamanaḥ abhitaḥ
12. atha u śivayā parivarjitaḥ ekaḥ eva abhavat
śivaḥ eva śivaḥ śāntaḥ ākāśe abhitaḥ śamanaḥ
12. Then, deprived of Śivā, he became one, Shiva himself, auspicious and peaceful, a subduer (śamana) present all around in the sky (ākāśa).
12. אז נותר שִׁיוָוה לבדו, ללא שִׁיוָוא (עוצמתו האקטיבית) - שִׁיוָוה הטהור, השלו והרגוע, שנמס אל תוך המרחב מכל עבר.
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श्रीराम उवाच ।
भगवञ्छिवसंस्पृष्टा सा शिवा परमेश्वरी ।
किमर्थमागता शान्तिमिति मे ब्रूहि तत्त्वतः ॥ १३ ॥
śrīrāma uvāca ,
bhagavañchivasaṃspṛṣṭā sā śivā parameśvarī ,
kimarthamāgatā śāntimiti me brūhi tattvataḥ 13
13. śrīrāma uvāca bhagavan śivasaṃspṛṣṭā sā śivā parameśvarī
kimartham āgatā śāntim iti me brūhi tattvataḥ
13. śrīrāma uvāca bhagavan,
śivasaṃspṛṣṭā sā śivā parameśvarī kimartham śāntim āgatā iti me tattvataḥ brūhi
13. Śrī Rāma said: "O venerable one, please explain to me truly why that Śivā, the Supreme Goddess, who was connected with Shiva, attained peace (śānti)."
13. רָאמָה אמר: מכובדי, אמור לי כהווייתו, מדוע אותה אלה עליונה, שִׁיוָוא, הגיעה אל השלווה ברגע שנגעה בַּשִׁיוָוה?
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श्रीवसिष्ठ उवाच ।
सा राम प्रकृतिः प्रोक्ता शिवेच्छा पारमेश्वरी ।
जगन्मायेति विख्याता स्पन्दशक्तिरकृत्रिमा ॥ १४ ॥
śrīvasiṣṭha uvāca ,
sā rāma prakṛtiḥ proktā śivecchā pārameśvarī ,
jaganmāyeti vikhyātā spandaśaktirakṛtrimā 14
14. śrīvasiṣṭha uvāca sā rāma prakṛtiḥ proktā śivecchā
pārameśvarī jaganmāyā iti vikhyātā spandaśaktiḥ akṛtrimā
14. śrīvasiṣṭha uvāca rāma,
sā prakṛtiḥ śivecchā pārameśvarī proktā jaganmāyā iti vikhyātā spandaśaktiḥ akṛtrimā
14. Śrī Vasiṣṭha said: "O Rāma, she (Śivā) is declared to be the primordial nature (prakṛti), the supreme will of Shiva (śivecchā), the supreme goddess. She is famously known as the cosmic illusion (jaganmāyā) and the spontaneous power of vibration."
14. וַסִישְׁטְהָ אמר: רָאמָה, היא נקראת פְּרַקְרִיתִי (הטבע), הרצון האלוהי של שִׁיוָוה, הידועה כְּמָאיָה (האשליה הקוסמית) וכעוצמת התנודה הטבעית.
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स परः प्रकृतेः प्रोक्तः पुरुषः पवनाकृतिः ।
शिवरूपधरः शान्तः शरदाकाशशान्तिमान् ॥ १५ ॥
sa paraḥ prakṛteḥ proktaḥ puruṣaḥ pavanākṛtiḥ ,
śivarūpadharaḥ śāntaḥ śaradākāśaśāntimān 15
15. saḥ paraḥ prakṛteḥ proktaḥ puruṣaḥ pavana-ākṛtiḥ
śiva-rūpa-dharaḥ śāntaḥ śarad-ākāśa-śāntimān
15. saḥ puruṣaḥ prakṛteḥ paraḥ pavana-ākṛtiḥ
śiva-rūpa-dharaḥ śāntaḥ śarad-ākāśa-śāntimān proktaḥ
15. He is declared to be the supreme cosmic person (puruṣa), beyond nature (prakṛti), and formless like the wind. He embodies the auspicious form, is tranquil, and possesses the serenity of an autumn sky.
15. והוא נחשב למעבר לַפְּרַקְרִיתִי; הוא הַפּוּרוּשָׁה (הישות הקוסמית), עדין כמו רוח, נושא את דמותו של שִׁיוָוה, שלו כמו שמי הסתיו הצלולים.
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भ्रमति प्रकृतिस्तावत्संसारे भ्रमरूपिणी ।
स्पन्दमात्रात्मिका सेच्छा चिच्छक्तिः पारमेश्वरी ॥ १६ ॥
bhramati prakṛtistāvatsaṃsāre bhramarūpiṇī ,
spandamātrātmikā secchā cicchaktiḥ pārameśvarī 16
16. bhramati prakṛtiḥ tāvat saṃsāre bhrama-rūpiṇī
spanda-mātra-ātmikā sā icchā cit-śaktiḥ pārameśvarī
16. bhrama-rūpiṇī spanda-mātra-ātmikā sā icchā
pārameśvarī cit-śaktiḥ prakṛtiḥ tāvat saṃsāre bhramati
16. That very nature (prakṛti), which is inherently delusive and whose essence is mere vibration – that divine will and power of consciousness (cit-śakti) – revolves within the cycle of transmigration (saṃsāra) for so long.
16. הַפְּרַקְרִיתִי נעה ונדת בַּסַמְסָארָה בדמות תעתוע, כשהיא מורכבת מרטט בלבד - אותו רצון אלוהי, עוצמת התודעה הטהורה (צִ'יט-שַׁקְתִי) -
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यावन्न पश्यति शिवं नित्यतृप्तमनामयम् ।
अजरं परमाद्यन्तवर्जितं वर्जितद्वयम् ॥ १७ ॥
yāvanna paśyati śivaṃ nityatṛptamanāmayam ,
ajaraṃ paramādyantavarjitaṃ varjitadvayam 17
17. yāvat na paśyati śivam nitya-tṛptam anāmayam
ajaram parama-ādi-anta-varjitam varjita-dvayam
17. yāvat na (prakṛtiḥ) nitya-tṛptam anāmayam ajaram
parama-ādi-anta-varjitam varjita-dvayam śivam paśyati
17. Until that nature (prakṛti) perceives Śiva, who is eternally content, free from all imperfections, ageless, without ultimate beginning or end, and beyond all duality.
17. כל עוד אינה רואה את שִׁיוָוה, הרווה תמיד, הנקי מכל פגם, הבלתי מזדקן, העליון, נטול התחלה וסוף וחופשי משניות.
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संविन्मात्रैकधर्मित्वात्काकतालीययोगतः ।
संविद्देवी शिवं स्पृष्ट्वा तन्मयीव भवत्यलम् ॥ १८ ॥
saṃvinmātraikadharmitvātkākatālīyayogataḥ ,
saṃviddevī śivaṃ spṛṣṭvā tanmayīva bhavatyalam 18
18. saṃvit-mātra-eka-dharmitvāt kāka-tālīya-yogataḥ
saṃvit-devī śivam spṛṣṭvā tan-mayī iva bhavati alam
18. saṃvit-mātra-eka-dharmitvāt kāka-tālīya-yogataḥ
saṃvit-devī śivam spṛṣṭvā tan-mayī iva alam bhavati
18. Due to having consciousness as its sole intrinsic nature (dharma), the goddess of consciousness (saṃvit-devī), by a sheer chance occurrence (kāka-tālīya-yoga), becomes as if completely one with Śiva upon coming into contact with him.
18. מאחר שכל טבעה הוא מודעות טהורה בלבד, הרי שבצירוף מקרים, בנגעה בַּשִׁיוָוה, אלת המודעות הופכת לאחת איתו לחלוטין.
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प्रकृतिः पुरुषं स्पृष्ट्वा प्रकृतित्वं समुज्झति ।
तदन्तरेकतां गत्वा नदीरूपमिवार्णवे ॥ १९ ॥
prakṛtiḥ puruṣaṃ spṛṣṭvā prakṛtitvaṃ samujjhati ,
tadantarekatāṃ gatvā nadīrūpamivārṇave 19
19. prakṛtiḥ puruṣam spṛṣṭvā prakṛtitvam samujjhati
tat antarekatām gatvā nadīrūpam iva arṇave
19. prakṛtiḥ puruṣam spṛṣṭvā prakṛtitvam samujjhati
tat antarekatām gatvā arṇave nadīrūpam iva
19. Nature (prakṛti), having come into contact with the cosmic person (puruṣa), completely abandons its own distinct nature. It is as if a river, having attained oneness within the ocean, gives up its individual river form.
19. בנגעה בַּפּוּרוּשָׁה, הַפְּרַקְרִיתִי זונחת את טבעה כַּפְּרַקְרִיתִי ומשיגה עמו אחדות מוחלטת, כמו זרם נהר הנמס בתוך האוקיינוס.
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आपगा हि पयोमात्रं सङ्गे अर्णव एव सा ।
यदा तदा तमेवाशु प्राप्य तत्रैव लीयते ॥ २० ॥
āpagā hi payomātraṃ saṅge arṇava eva sā ,
yadā tadā tamevāśu prāpya tatraiva līyate 20
20. āpagā hi payomātram saṅge arṇavaḥ eva sā yadā
tadā tam eva āśu prāpya tatra eva līyate
20. āpagā hi saṅge payomātram arṇavaḥ eva sā yadā
tadā tam eva āśu prāpya tatra eva līyate
20. Indeed, when a river (āpagā) merges (saṅge) with the ocean, it is merely water; it becomes the ocean itself. When that happens, having swiftly reached it (the ocean), it dissolves right there.
20. שהרי נהר אינו אלא מים; בחיבורו עם האוקיינוס הוא הופך לאוקיינוס עצמו, וכשהוא מגיע אליו, הוא נטמע בו במהירות.
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चितिः शिवेच्छा सा देवं तमेवासाद्य शाम्यति ।
जन्मस्थानशिलां प्राप्य तीक्ष्णधारा यथायसी ॥ २१ ॥
citiḥ śivecchā sā devaṃ tamevāsādya śāmyati ,
janmasthānaśilāṃ prāpya tīkṣṇadhārā yathāyasī 21
21. citiḥ śivecchā sā devam tam eva āsādya śāmyati
janmasthānaśilām prāpya tīkṣṇadhārā yathā ayasī
21. citiḥ śivecchā sā devam tam eva āsādya śāmyati; yathā
ayasī tīkṣṇadhārā janmasthānaśilām prāpya (śāmyati)
21. Consciousness (citiḥ), which is the will of Śiva (śivecchā), having reached that very deity, becomes tranquil, just as a sharp iron blade, having reached the grindstone of its origin, becomes calm.
21. התודעה, שהיא רצונו של שִׁיוָוה, מגיעה אל האל ההוא ונרגעת, בדיוק כפי שלהב ברזל חטוב נרגע כשהוא פוגש באבן ממנה הורכב.
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पुंसश्छायां निजच्छाया प्रविष्टस्य शरीरकम् ।
यथाशु प्रविशत्येव प्रकृतिः पुरुषं तथा ॥ २२ ॥
puṃsaśchāyāṃ nijacchāyā praviṣṭasya śarīrakam ,
yathāśu praviśatyeva prakṛtiḥ puruṣaṃ tathā 22
22. puṃsaḥ chāyām nijacchāyā praviṣṭasya śarīrakam
yathā āśu praviśati eva prakṛtiḥ puruṣam tathā
22. yathā āśu nijacchāyā praviṣṭasya puṃsaḥ chāyām śarīrakam eva praviśati,
tathā prakṛtiḥ puruṣam
22. Just as a person's own shadow (nijacchāyā) quickly enters the body (śarīrakam) of one who has entered a shadow, so too does nature (prakṛti) enter the cosmic person (puruṣa).
22. כפי שצלו של אדם נכנס חיש מהר לתוך גופו שלו, כך נכנסת הַפְּרַקְרִיתִי אל הַפּוּרוּשָׁה.
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चेतित्वा चिन्निजं भावं पुरुषाख्यं सनातनम् ।
भूयो भ्रमति संसारे नेह तत्तां प्रयाति हि ॥ २३ ॥
cetitvā cinnijaṃ bhāvaṃ puruṣākhyaṃ sanātanam ,
bhūyo bhramati saṃsāre neha tattāṃ prayāti hi 23
23. cetitvā cit nijam bhāvam puruṣākhyam sanātanam
bhūyaḥ bhramati saṃsāre na iha tattām prayāti hi
23. cit nijam sanātanam puruṣākhyam bhāvam cetitvā,
bhūyaḥ saṃsāre bhramati,
hi iha tattām na prayāti.
23. If consciousness (cit), even after realizing its own intrinsic, eternal nature, which is called the cosmic person (puruṣa), still wanders repeatedly in the cycle of transmigration (saṃsāra), then it certainly does not attain identity with that [supreme state] in this [embodied] life.
23. כשהתודעה מבינה את טבעה האמיתי הנקרא פּוּרוּשָׁה הנצחי, היא אינה נעה עוד בַּסַמְסָארָה ואינה שבה עוד אל הבלי העולם.
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साधुर्वसति चोरौघे तावद्यावदसौ नतम् ।
परिजानाति विज्ञाय न तत्र रमते पुनः ॥ २४ ॥
sādhurvasati coraughe tāvadyāvadasau natam ,
parijānāti vijñāya na tatra ramate punaḥ 24
24. sādhuḥ vasati coraughe tāvat yāvat asau natam
parijānāti vijñāya na tatra ramate punaḥ
24. sādhuḥ coraughe vasati.
yāvat asau natam vijñāya parijānāti,
tāvat punaḥ tatra na ramate.
24. A wise person (sādhu) may reside among a group of thieves. However, as soon as that person truly comprehends the degraded nature of such company after discerning it, he no longer finds delight there.
24. אדם הגון גר בקרב חבורת גנבים רק כל עוד אינו מזהה את טבעם; משרכש את ההבנה, אינו מוצא עוד חפץ בחברתם.
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द्वैते तावदसद्रूपे रमते भ्रमते चितिः ।
परं पश्यति नो यावत्तं दृष्ट्वा तन्मयी भवेत् ॥ २५ ॥
dvaite tāvadasadrūpe ramate bhramate citiḥ ,
paraṃ paśyati no yāvattaṃ dṛṣṭvā tanmayī bhavet 25
25. dvaite tāvat asadrūpe ramate bhramate citiḥ param
paśyati na u yāvat tam dṛṣṭvā tanmayī bhavet
25. citiḥ yāvat param na u paśyati,
tāvat asadrūpe dvaite ramate bhramate.
tam dṛṣṭvā tanmayī bhavet.
25. Consciousness (citi) continues to delight and wander in duality, which is essentially unreal, as long as it does not perceive the Supreme (param). Once it perceives that [Supreme], it becomes absorbed in and identified with it.
25. התודעה משתעשעת וטועה בשניות الבלתי-מציאותית הזו רק כל עוד אינה רואה את העליון; אך בראותה אותו, היא הופכת לאחת איתו.
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चितिनिर्वाणरूपं यत्प्रकृतिः परमं पदम् ।
प्राप्य तत्तामवाप्नोति सरिदब्धाविवाब्धिताम् ॥ २६ ॥
citinirvāṇarūpaṃ yatprakṛtiḥ paramaṃ padam ,
prāpya tattāmavāpnoti saridabdhāvivābdhitām 26
26. citi nirvāṇarūpam yat prakṛtiḥ paramam padam
prāpya tattām avāpnoti sarit abdhau iva abdhitām
26. prāpya yat citi nirvāṇarūpam prakṛtiḥ paramam padam,
[saḥ] tattām avāpnoti,
sarit abdhau iva abdhitām.
26. Having reached that supreme state (padam) which is consciousness (citi) in the form of liberation (nirvāṇa), and which is also the ultimate intrinsic nature (prakṛti), one attains identity with it, just as a river merging into the ocean attains the state of being the ocean.
26. כשהַפְּרַקְרִיתִי מגיעה אל המצב העליון שהוא נִרְוָואנָה של התודעה, היא משיגה זהות עמו, בדיוק כפי שנהר באוקיינוס הופך לאוקיינוס.
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तावद्विमोहवशतश्चितिराकुलेषु सर्गेषु संसरति जन्मदशासु तासु ।
यावन्न पश्यति परं तमथाशु दृष्ट्वा तत्रैव मज्जति घनं मधुनीव भृङ्गी ॥ २७ ॥
tāvadvimohavaśataścitirākuleṣu sargeṣu saṃsarati janmadaśāsu tāsu ,
yāvanna paśyati paraṃ tamathāśu dṛṣṭvā tatraiva majjati ghanaṃ madhunīva bhṛṅgī 27
27. tāvat vimohavaśataḥ citiḥ ākuleṣu sargeṣu
saṃsarati janmadaśāsu tāsu yāvat na
paśyati paraṃ tam atha āśu dṛṣṭvā
tatra eva majjati ghanaṃ madhuni iva bhṛṅgī
27. citiḥ tāvat vimohavaśataḥ ākuleṣu tāsu
janmadaśāsu sargeṣu saṃsarati yāvat
paraṃ tam na paśyati atha āśu dṛṣṭvā
tatra eva ghanaṃ majjati madhuni bhṛṅgī iva
27. As long as consciousness (citi), due to the influence of delusion, wanders through these troubled creations and states of birth, it does not perceive that Supreme Reality (brahman). But then, having quickly perceived that Supreme Reality, it merges deeply into it, just as a bee deeply immerses itself in honey.
27. כל עוד היא נתונה להשפעת הבלבול, התודעה נודדת בעולמות סוערים ובמצבי גלגול שונים, עד שהיא רואה את העליון ההוא; אך בראותה אותו, היא שוקעת בו מיד, כמו דבורה השוקעת בתוך הדבש.
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संप्राप्य कस्त्यजति नाम तदात्मतत्त्वं प्राप्यानुभूय च जहाति रसायनं कः ।
शाम्यन्ति येन सकलानि निरन्तराणि दुःखानि जन्ममृतिमोहमयानि राम ॥ २८ ॥
saṃprāpya kastyajati nāma tadātmatattvaṃ prāpyānubhūya ca jahāti rasāyanaṃ kaḥ ,
śāmyanti yena sakalāni nirantarāṇi duḥkhāni janmamṛtimohamayāni rāma 28
28. samprāpya kaḥ tyajati nāma tat ātmatattvaṃ
prāpya anubhūya ca jahāti rasāyanaṃ
kaḥ śāmyanti yena sakalāni
nirantarāṇi duḥkhāni janmamṛtimohamayāni rāma
28. rāma kaḥ tat ātmatattvaṃ samprāpya nāma
tyajati ca kaḥ rasāyanaṃ prāpya anubhūya
ca jahāti yena sakalāni nirantarāṇi
janmamṛtimohamayāni duḥkhāni śāmyanti
28. O Rama, who would indeed abandon that reality of the Self (ātmatattva) after having truly obtained it? And who, having obtained and experienced a life-restoring elixir, would ever abandon it? For by that (ātmatattva), all incessant sorrows - those born of birth, death, and delusion - are completely pacified.
28. רָאמָה, מי שהשיג את אמת הַעַצְמִי, מי יעזוב אותה? ומי שחווה ושתה את סם החיים, מי יזנח אותו - הסם שבאמצעותו נרגעים לחלוטין כל המכאובים הבלתי פוסקים של לידה, מוות ואשליה?
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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 (current chapter) 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