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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-89

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श्रीराम उवाच ।
पार्थिवीं धारणां बद्ध्वा जगन्ति समवेक्षितुम् ।
संपन्नस्त्वमसौ भूमिलोकः किमुत मानसः ॥ १ ॥
śrīrāma uvāca ,
pārthivīṃ dhāraṇāṃ baddhvā jaganti samavekṣitum ,
saṃpannastvamasau bhūmilokaḥ kimuta mānasaḥ 1
1. śrīrāma uvāca pārthivīm dhāraṇām baddhvā jaganti
samavekṣitum sampannaḥ tvam asau bhūmilokaḥ kim uta mānasaḥ
1. śrīrāma uvāca: tvam pārthivīm dhāraṇām baddhvā jaganti samavekṣitum sampannaḥ.
asau bhūmilokaḥ kim uta mānasaḥ?
1. Śrī Rāma said: "Having firmly established your earthly concentration (dhāraṇā) to observe the worlds, you have become proficient. Is this the terrestrial realm, or rather a mental (creation)?"
1. שְׁרִי רָאמָה אמר: כשעשית את הריכוז העמוק על יסוד האדמה כדי להתבונן בעולמות, האם הפכת לעולם האדמה הממשי הזה, או שמא היה זה עולם של החשיבה בלבד?
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श्रीवसिष्ठ उवाच ।
इदं च मानसं चाहं संपन्नः पृथुभूतलम् ।
नेदं न मानसं नैव संपन्नो वस्तुतस्त्वहम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
idaṃ ca mānasaṃ cāhaṃ saṃpannaḥ pṛthubhūtalam ,
nedaṃ na mānasaṃ naiva saṃpanno vastutastvaham 2
2. śrīvasiṣṭha uvāca idam ca mānasam ca aham sampannaḥ pṛthubhūtalam
na idam na mānasam na eva sampannaḥ vastutaḥ tu aham
2. śrīvasiṣṭha uvāca aham idam ca mānasam ca pṛthubhūtalam
sampannaḥ tu vastutaḥ aham idam na mānasam na eva sampannaḥ
2. Śrī Vasiṣṭha said: "I have become this vast earth, which is both the external world and a mental construct. However, in reality, I have neither become this, nor the mind, nor anything whatsoever."
2. הַקָּדוֹשׁ וַסִישְׁטְהָה אמר: הפכתי לעולם הזה וגם לעולם של החשיבה, למישור האדמה הרחב; אך למעשה, לא הפכתי לזה, זה לא היה בחשיבה, ולא הפכתי לשום דבר כלל.
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अमानसं महीपीठं न संभवति किंचन ।
यदसद्वेत्सि यत्सद्वा मनोमात्रकमेव तत् ॥ ३ ॥
amānasaṃ mahīpīṭhaṃ na saṃbhavati kiṃcana ,
yadasadvetsi yatsadvā manomātrakameva tat 3
3. amānasam mahīpīṭham na sambhavati kiṃcana yat
asat vetsi yat sat vā manomātrakam eva tat
3. amānasam mahīpīṭham kiṃcana na sambhavati yat
asat vetsi yat sat vā tat manomātrakam eva
3. A physical world (mahīpīṭham) without a mind (amānasam) is not possible at all. Whatever you know as non-existent, or whatever you know as existent, that is merely a mental construct.
3. אין שום עולם אדמה שאינו של החשיבה. כל מה שאתה תופס כקיים או כלא-קיים – אינו אלא פעילות החשיבה בלבד.
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चिदाकाशमहं शुद्धं तस्य मे तत्पदात्मनः ।
यच्चिन्मात्रात्मकचनं तत्संकल्पाभिदं स्मृतम् ॥ ४ ॥
cidākāśamahaṃ śuddhaṃ tasya me tatpadātmanaḥ ,
yaccinmātrātmakacanaṃ tatsaṃkalpābhidaṃ smṛtam 4
4. citākāśam aham śuddham tasya me tatpadātmanaḥ yat
citmātrātmakakacanam tat saṅkalpābhidam smṛtam
4. aham śuddham citākāśam tasya me tatpadātmanaḥ yat
citmātrātmakakacanam tat saṅkalpābhidam smṛtam
4. I am the pure consciousness-space. Whatever manifestation (kacanam) arises from me - the self (ātman) whose nature is that supreme state - and is of the nature of pure consciousness alone, that is known as "saṅkalpa" (conceptualization or volition).
4. אני הוא חלל התודעה הטהור (צִ'יד-אָאָכָאָשָׁה). עבורי, שמהותי היא המצב העליון הזה, כל הזרה שאינה אלא תודעה טהורה נקראת רעיון או מחשבה (סַנְקַלְפַּה).
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तन्मनस्तन्महीपृष्ठं तज्जगत्स पितामहः ।
संकल्पपुरवद्व्योम्नि कचत्येतन्मनोनभः ॥ ५ ॥
tanmanastanmahīpṛṣṭhaṃ tajjagatsa pitāmahaḥ ,
saṃkalpapuravadvyomni kacatyetanmanonabhaḥ 5
5. tat manas tat mahīpṛṣṭham tat jagat saḥ pitāmahaḥ
saṅkalpapuravat vyomni kacati etat manonabhaḥ
5. tat manas tat mahīpṛṣṭham tat jagat saḥ pitāmahaḥ
etat manonabhaḥ saṅkalpapuravat vyomni kacati
5. That (supreme reality) is the mind, that is the surface of the earth; that is the world, that is the Grandfather Brahmā (pitāmaha). This mind-space (manonabhaḥ) manifests like a city conjured by conceptualization (saṅkalpa) in space (vyoman).
5. זוהי החשיבה, זהו פני האדמה, זהו העולם וזהו הבורא (בְּרַהְמָא). כמו עיר דמיונית בשמיים, חלל החשיבה הזה מופיע ומאיר.
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एवं संकल्पमात्रं मे मनोमात्रं तदाततम् ।
धारणाभ्याससंपुष्टं भूमण्डलमिति स्थितम् ॥ ६ ॥
evaṃ saṃkalpamātraṃ me manomātraṃ tadātatam ,
dhāraṇābhyāsasaṃpuṣṭaṃ bhūmaṇḍalamiti sthitam 6
6. evam saṅkalpamātram me manomātram tat ātatam
dhāraṇābhyāsasaṃpuṣṭam bhūmaṇḍalam iti sthitam
6. bhūmaṇḍalam evam me saṅkalpamātram manomātram
tat ātatam dhāraṇābhyāsasaṃpuṣṭam iti sthitam
6. In this way, this earth-globe, which is merely a thought of mine, purely mental, then expanded, and strengthened by the practice of sustained attention (dhyāna), comes to be perceived as such.
6. כך, מה שאינו אלא רעיון מופשט ופעילות החשיבה בלבד, התרחב והתחזק באמצעות תרגול הריכוז העמוק, והופיע כגלגל כדור הארץ.
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नेदं भूमण्डलं तद्वै तदन्यद्धि मनोमयम् ।
आकाशमात्रकचनमचेत्यं कचनं चितेः ॥ ७ ॥
nedaṃ bhūmaṇḍalaṃ tadvai tadanyaddhi manomayam ,
ākāśamātrakacanamacetyaṃ kacanaṃ citeḥ 7
7. na idam bhūmaṇḍalam tat vai tat anyat hi
manomayam ākāśamātrakacanam acetyam kacanam citeḥ
7. idam bhūmaṇḍalam tat vai na hi tat anyat
manomayam ākāśamātrakacanam acetyam citeḥ kacanam
7. This earth-globe is certainly not that (real or tangible thing). Instead, that other (form) is purely mental, merely a vibration of pure space, an unconscious manifestation arising from consciousness (cit).
7. זה אינו כדור ארץ פיזי, אלא ישות העשויה מחשיבה; אינו אלא חלל המאיר מעצמו, הופעה בלתי-נתפסת של התודעה.
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तदेवाकाशमात्रात्म तथाभूतं चिरं स्थितम् ।
इदं प्रत्ययलब्धत्वान्मानसत्वं समुज्झति ॥ ८ ॥
tadevākāśamātrātma tathābhūtaṃ ciraṃ sthitam ,
idaṃ pratyayalabdhatvānmānasatvaṃ samujjhati 8
8. tat eva ākāśamātrātma tathābhūtam ciram sthitam
idam pratyayalabdhatvāt mānasatvam samujjhati
8. tat eva ākāśamātrātma tathābhūtam ciram sthitam
idam pratyayalabdhatvāt mānasatvam samujjhati
8. That very thing, whose nature is merely space, having long existed in that state, now, because it has attained a concrete perception, abandons its purely mental nature.
8. אותו עולם שמהותו היא חלל בלבד, כיוון שנותר במצב הזה זמן רב, נראה כמי שזונח את אופיו המחשבתי בשל התפיסה התקיפה החווה אותו כעובדה מוצקה.
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इदं स्थिरं सुकठिनं विततं भूमिमण्डलम् ।
अस्तीति जायते बुद्धिर्व्योम्नीव चिरवेदनात् ॥ ९ ॥
idaṃ sthiraṃ sukaṭhinaṃ vitataṃ bhūmimaṇḍalam ,
astīti jāyate buddhirvyomnīva ciravedanāt 9
9. idam sthiram sukaṭhinam vitatam bhūmaṇḍalam
asti iti jāyate buddhiḥ vyomni iva ciravedanāt
9. idam bhūmaṇḍalam sthiram sukaṭhinam vitatam
asti iti buddhiḥ jāyate vyomni iva ciravedanāt
9. A perception (buddhi) arises, "This earth-globe is stable, very hard, and vast, it exists," just as if in space, due to long-standing experience.
9. התפיסה ש"כדור הארץ הנרחב הזה הוא יציב וקשה מאוד" נולדת מתוך התנסות ממושכת, ממש כמו דימוי של מוצקות בחלל הריק.
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न्यायेनेदमिवानेन न स्थितं वसुधातलम् ।
इदं चैवैकमेवाद्यसर्गस्याद्यमुपागतम् ॥ १० ॥
nyāyenedamivānena na sthitaṃ vasudhātalam ,
idaṃ caivaikamevādyasargasyādyamupāgatam 10
10. nyāyena idam iva anena na sthitam vasudhātalam |
idam ca eva ekam eva adyasargasya adyam upāgatam
10. anena nyāyena idam vasudhātalam iva na sthitam
ca eva idam ekam eva adyam adyasargasya upāgatam
10. By this principle, this earth is not established as truly real. And indeed, this (world) is only one, having emerged as the primordial essence of the original creation.
10. על פי היגיון זה, פני האדמה אינם קיימים באמת כפי שמהם נרשם; עולם זה הופיע כהופעה אחת ויחידה בראשית הנבראים של הבריאה הראשונה.
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यथा स्वप्ने पुरत्वेन चिदेव व्योम्नि भासते ।
तथा चिदेव सर्गादाविदं जगदिति स्थितम् ॥ ११ ॥
yathā svapne puratvena cideva vyomni bhāsate ,
tathā cideva sargādāvidaṃ jagaditi sthitam 11
11. yathā svapne puratvena cit eva vyomni bhāsate
| tathā cit eva sargādau idam jagat iti sthitam
11. yathā svapne vyomni cit eva puratvena bhāsate
tathā sargādau cit eva idam jagat iti sthitam
11. Just as in a dream, consciousness (cit) itself appears as a city in the mind's expanse, so too, consciousness (cit) itself is established as 'this world' at the beginning of creation.
11. כשם שבחלום התודעה בלבד זורחת בחלל בצורת עיר, כך בראשית הבריאה התודעה בלבד ניצבת כעולם הזה.
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विद्धि चिदूपबालस्य मनोराज्यं जगत्त्रयम् ।
महीतलादिकं दृश्यमिदं सर्वं च सर्वदा ॥ १२ ॥
viddhi cidūpabālasya manorājyaṃ jagattrayam ,
mahītalādikaṃ dṛśyamidaṃ sarvaṃ ca sarvadā 12
12. viddhi cidrūpabālasya manorājyam jagattrayam
| mahītalādikam dṛśyam idam sarvam ca sarvadā
12. cidrūpabālasya manorājyam jagattrayam
mahītalādikam idam dṛśyam sarvam ca sarvadā viddhi
12. Know that the three worlds (jagattraya), this entire visible realm (dṛśyam), beginning with the earth's surface, is always merely the mental kingdom (manorājya) of the child-like aspect of consciousness (cit).
12. דע כי שלושת העולמות, הארץ וכל היקום הנראה הזה בכל עת, אינם אלא מלכות הדמיון של הילד שהוא התודעה הטהורה.
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चिद्रूपस्यात्मनो नान्यः संकल्पस्तन्मयं जगत् ।
वस्तुतस्तु न सत्यात्म न पिण्डात्म न भासुरम् ॥ १३ ॥
cidrūpasyātmano nānyaḥ saṃkalpastanmayaṃ jagat ,
vastutastu na satyātma na piṇḍātma na bhāsuram 13
13. cidrūpasya ātmanaḥ na anyaḥ saṅkalpaḥ tanmayam jagat
| vastutaḥ tu na satyātma na piṇḍātma na bhāsuram
13. cidrūpasya ātmanaḥ saṅkalpaḥ tanmayam jagat na anyaḥ
vastutaḥ tu na satyātma na piṇḍātma na bhāsuram
13. The world (jagat) is none other than the creative will (saṅkalpa) of the self (ātman) in its form as consciousness (cit). But in reality, it is neither truly existent (satyātman) in its essence, nor corporeal (piṇḍātman), nor luminous.
13. העולם כולו אינו אלא כוונה של העצמי, שמהותו היא תודעה. אך למעשה, אין לו מהות אמתית, אין לו גוף חומרי ואין לו זוהר משלו.
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दृश्यमस्त्यपरिज्ञातं परिज्ञातं न विद्यते ।
परिज्ञातं तदेवास्य शृणोषि यदिदं चिरम् ॥ १४ ॥
dṛśyamastyaparijñātaṃ parijñātaṃ na vidyate ,
parijñātaṃ tadevāsya śṛṇoṣi yadidaṃ ciram 14
14. dṛśyam asti aparijñātam parijñātam na vidyate
parijñātam tat eva asya śṛṇoṣi yat idam ciram
14. dṛśyam aparijñātam asti parijñātam na vidyate
tat eva parijñātam asya yat idam ciram śṛṇoṣi
14. The perceptible world (dṛśyam) is inherently not fully known. That which is truly and fully known does not exist as a separate observable entity. That very ultimate reality, which has been understood for a long time, is what you are now hearing about.
14. העולם הנראה קיים רק כל עוד אינו מובן; כשהוא נחקר ומובן כהלכה, הוא אינו קיים עוד. שמע כיצד מה שנחקר ומובן הוא באמת מה שאתה שומע כאן זמן רב.
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सर्वं चिन्मात्रमाशान्त प्रकचत्यात्मनात्मनि ।
भूमण्डलात्म दृश्यात्म द्वैतैक्याभ्यां विवर्जितम् ॥ १५ ॥
sarvaṃ cinmātramāśānta prakacatyātmanātmani ,
bhūmaṇḍalātma dṛśyātma dvaitaikyābhyāṃ vivarjitam 15
15. sarvam cinmātram āśānta prakacati ātmanā ātmani
bhūmaṇḍalātma dṛśyātma dvaitaikyābhyām vivarjitam
15. sarvam cinmātram āśānta ātmanā ātmani prakacati
bhūmaṇḍalātma dṛśyātma dvaitaikyābhyām vivarjitam
15. All of existence is pure consciousness (cinmātra), utterly tranquil, manifesting by the Self (ātman) within the Self (ātman). It is devoid of both duality and unity, and free from the nature of the earth-sphere or the visible world.
15. הכל אינו אלא תודעה טהורה ושלווה, הזוהרת על ידי העצמי בתוך העצמי. מה שנתפס כגלגל הארץ וכעולם הנראה חופשי לחלוטין מדואליות ומאחדות גם יחד.
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मणिर्यथा स्वभावेन शुक्लपीतादिकास्त्विषः ।
अकुर्वन्नेव कुरुते चिदाकाशस्तथा जगत् ॥ १६ ॥
maṇiryathā svabhāvena śuklapītādikāstviṣaḥ ,
akurvanneva kurute cidākāśastathā jagat 16
16. maṇiḥ yathā svabhāvena śuklapītādikāḥ tviṣaḥ
akurvan eva kurute citākāśaḥ tathā jagat
16. yathā maṇiḥ svabhāvena śuklapītādikāḥ tviṣaḥ akurvan eva kurute,
tathā citākāśaḥ jagat kurute
16. Just as a gem, by its intrinsic nature (svabhāva), produces white, yellow, and other hues without actively doing so, similarly, the space of consciousness (cidākāśa) creates the world.
16. כמו שאבן חן מקרינה בטבעה אורות בלבן, בצהוב ובצבעים נוספים מבלי לעשות דבר, כך מרחב התודעה מפיק את היקום מבלי לפעול כלל.
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यतो न किंचित्कुरुते न च रूपं समुज्झति ।
तस्मान्न मानसं नेदं किंचिदस्ति महीतलम् ॥ १७ ॥
yato na kiṃcitkurute na ca rūpaṃ samujjhati ,
tasmānna mānasaṃ nedaṃ kiṃcidasti mahītalam 17
17. yataḥ na kiñcit kurute na ca rūpam samujjhati
tasmāt na mānasam na idam kiñcit asti mahītalam
17. yataḥ (citākāśaḥ) kiñcit na kurute,
ca rūpam na samujjhati,
tasmāt idam mahītalam mānasam na,
na ca kiñcit asti
17. Because it (the space of consciousness) does not actively do anything whatsoever, nor does it abandon its essential nature (rūpam), therefore, this earth (the phenomenal world) is neither merely a mental construct nor truly anything (distinct from consciousness).
17. מכיוון שמרחב התודעה אינו עושה דבר ואינו זונח שום צורה, אין בנמצא חשיבה ואין בנמצא הארץ הזו כישות עצמאית.
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महीतलमिवाभाति चिद्व्योमैव निरन्तरम् ।
आत्मन्येवातलं व्योम यथामलतलं स्थितम् ॥ १८ ॥
mahītalamivābhāti cidvyomaiva nirantaram ,
ātmanyevātalaṃ vyoma yathāmalatalaṃ sthitam 18
18. mahi-talam iva ābhāti cit-vyoma eva nirantaram
ātmani eva atalam vyoma yathā amala-talam sthitam
18. cit-vyoma eva nirantaram mahi-talam iva ābhāti.
ātmani eva atalam vyoma yathā amala-talam sthitam (asti).
18. The space of consciousness (cit-vyoma) continuously appears like the surface of the earth. Just as an unblemished surface is situated, so too is the infinite space (vyoma) situated within the self (ātman) itself.
18. מרחב התודעה עצמו מופיע ללא הרף כאילו הוא פני הארץ, בדיוק כמו שהשמיים חסרי התחתית נראים בעלי קרקעית זכה.
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स्वभावमात्रकचन तत्तदेव यथास्थितम् ।
भूमण्डलमिवात्यच्छं खमेव विशतान्तरम् ॥ १९ ॥
svabhāvamātrakacana tattadeva yathāsthitam ,
bhūmaṇḍalamivātyacchaṃ khameva viśatāntaram 19
19. svabhāva-mātra-kacana tat-tat eva yathā-sthitam
bhū-maṇḍalam iva atyaccham kham eva viśat antaram
19. tat-tat eva yathā-sthitam svabhāva-mātra-kacana (bhāti).
(idam) bhū-maṇḍalam iva atyaccham kham eva antaram viśat (asti).
19. Each and every thing exists just as it is, by the mere manifestation of its intrinsic nature (svabhāva). It is exceedingly clear, like the terrestrial sphere (bhūmaṇḍala) itself, with space pervading its interior.
19. זוהי רק זרימה של הטבע הטבעי, הקיים בדיוק כפי שהוא. מה שנראה כגלגל הארץ אינו אלא החלל הזך והטהור החודר לתוכו.
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इदं भूमण्डलं तच्च द्वयमेतन्महाचितेः ।
स्वरूपमेव कचति तव स्वप्नपुरं यथा ॥ २० ॥
idaṃ bhūmaṇḍalaṃ tacca dvayametanmahāciteḥ ,
svarūpameva kacati tava svapnapuraṃ yathā 20
20. idam bhū-maṇḍalam tat ca dvayam etat mahā-citeḥ
svarūpam eva kacati tava svapna-puram yathā
20. idam bhū-maṇḍalam ca tat etat dvayam mahā-citeḥ svarūpam eva kacati,
yathā tava svapna-puram (kacati).
20. This terrestrial sphere (bhūmaṇḍala) and that [consciousness-space] – these two – manifest as the very intrinsic nature (svarūpa) of the great consciousness, just like your city in a dream.
20. גלגל הארץ הזה והעולם שמעבר, שניהם זורחים כעצם מהותה של התודעה העליונה, בדיוק כמו עיר בחלומך.
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इदमाकाशमात्रात्म तदप्याकाशमात्रकम् ।
अज्ञानात्मपरिज्ञानाज्ज्ञानान्नेदं न तत्क्वचित् ॥ २१ ॥
idamākāśamātrātma tadapyākāśamātrakam ,
ajñānātmaparijñānājjñānānnedaṃ na tatkvacit 21
21. idam ākāśa-mātra-ātma tat api ākāśa-mātrakam
ajñāna-ātma-parijñānāt jñānāt na idam na tat kvacit
21. idam ākāśa-mātra-ātma (asti).
tat api ākāśa-mātrakam (asti).
ajñāna-ātma-parijñānāt jñānāt (ca),
na idam na tat kvacit (vidyate).
21. This [world] has the nature of mere space, and that [consciousness-space] also consists merely of space. From the perfect understanding of the nature of ignorance, and from [true] knowledge (jñāna), neither this nor that exists anywhere.
21. עולם זה מהותו היא חלל בלבד, וגם העולם ההוא אינו אלא חלל. מתוך אי-ידיעת העצמי הם נתפסים כקיימים, אך מתוך דעת אמת, לא זה ולא זה קיימים בשום מקום.
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त्रैलोक्यभूतजालानां कालत्रितयभाविनाम् ।
संभ्रमः स्वप्नसंकल्पो मनोराज्यदशास्थितौ ॥ २२ ॥
trailokyabhūtajālānāṃ kālatritayabhāvinām ,
saṃbhramaḥ svapnasaṃkalpo manorājyadaśāsthitau 22
22. trailokyabhūtajālānām kālatritayabhāvinām
saṃbhramaḥ svapnasaṅkalpaḥ manorājyadaśāsthitau
22. trailokyabhūtajālānām kālatritayabhāvinām
saṃbhramaḥ svapnasaṅkalpaḥ manorājyadaśāsthitau
22. The confusion experienced by the multitudes of beings in the three worlds - those existing in the past, present, and future - is merely a conception like a dream, occurring within the state of mental fantasizing.
22. המתרחש בקרב עדת היצורים בשלושת העולמות לאורך שלושת הזמנים – עבר, הווה ועתיד – אינו אלא מחשבת חלום השרויה בממלכת הדמיון.
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भूतान्यथ भविष्यन्ति वर्तमानानि यानि च ।
भूमण्डलानि तान्यत्र सत्ता सामान्यतां गता ॥ २३ ॥
bhūtānyatha bhaviṣyanti vartamānāni yāni ca ,
bhūmaṇḍalāni tānyatra sattā sāmānyatāṃ gatā 23
23. bhūtāni atha bhaviṣyanti vartamānāni yāni ca
bhūmaṇḍalāni tāni atra sattā sāmānyatām gatā
23. atha yāni bhūtāni bhaviṣyanti vartamānāni ca,
tāni bhūmaṇḍalāni atra sattā sāmānyatām gatā
23. And all those beings - whether they existed in the past, will exist in the future, or exist in the present - along with all the earthly realms, their existence here has attained a state of sameness.
23. עולמות העבר, העתיד וההווה המתקיימים בגלגלי הארץ, נמסים כאן לכלל קיום מוחלט וכולל.
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अहमेव समग्राणि तेषामन्तर्गतान्यपि ।
तेन तान्यनुभूतानि तथा दृष्टानि चाखिलम् ॥ २४ ॥
ahameva samagrāṇi teṣāmantargatānyapi ,
tena tānyanubhūtāni tathā dṛṣṭāni cākhilam 24
24. aham eva samagrāṇi teṣām antargatāni api tena
tāni anubhūtāni tathā dṛṣṭāni ca akhilam
24. aham eva samagrāṇi api teṣām antargatāni.
tena tāni akhilam anubhūtāni tathā ca dṛṣṭāni
24. Indeed, I alone am all of them, even those things contained within them. By me, therefore, all of them have been experienced and completely perceived.
24. אני עצמי הכל, ואני שוכן בתוכם. על כן הכל נחווה ונראה על ידי במלואו.
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चिन्मात्रमेतदजरं परमात्मतत्त्वं शुद्धात्मतामजहदङ्गगतं बिभर्ति ।
सर्वं यथास्थितमिदं जगदात्तभेदं बुद्धं सदङ्ग न बिभर्ति तु किंचनापि ॥ २५ ॥
cinmātrametadajaraṃ paramātmatattvaṃ śuddhātmatāmajahadaṅgagataṃ bibharti ,
sarvaṃ yathāsthitamidaṃ jagadāttabhedaṃ buddhaṃ sadaṅga na bibharti tu kiṃcanāpi 25
25. cinmātram etat ajaram paramātmatattvam
śuddhātmatām ajahat aṅgagataṁ bibharti
sarvam yathāsthitam idam jagat āttabhedam
buddham sat aṅga na bibharti tu kiñcana api
25. etat cinmātram ajaram paramātmatattvam ajahat śuddhātmatām aṅgagataṁ bibharti.
tu sat aṅga buddham idam sarvam yathāsthitam āttabhedam jagat kiñcana api na bibharti
25. This ageless principle of the supreme Self (paramātmatattva), which is pure consciousness itself, maintains its pure self-nature (ātman) without abandoning it, and also sustains that which is embodied. But, O good one, O dear one, it (the supreme Self) does not maintain this entire world, which, though existing as it is and having taken on distinctions, is merely perceived.
25. אמת התודעה הטהורה, שאינה מזדקנת, מנהיגה ומקיימת את היקום כפי שהוא על כל גיוונו מבלי לאבד את טהרת העצמי. אך דע, ידידי, שכאשר היא מותמרת ומודעת לאמת, היא אינה נושאת או מקיימת דבר.
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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

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

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

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

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 (current chapter) 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