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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-1, chapter-26

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श्रीराम उवाच ।
वृत्तेऽस्मिन्नेवमेतेषां कालादीनां महामुने ।
संसारनाम्नि कैवास्था मादृशानां वदत्विह ॥ १ ॥
śrīrāma uvāca ,
vṛtte'sminnevameteṣāṃ kālādīnāṃ mahāmune ,
saṃsāranāmni kaivāsthā mādṛśānāṃ vadatviha 1
1. śrīrāma uvāca vṛtte asmin evaṃ eteṣām kāla-ādīnām
mahāmune saṃsāra-nāmni kā eva āsthā mādṛśānām vadatu iha
1. mahāmune,
eteṣām kāla-ādīnām saṃsāra-nāmni asmin evaṃ vṛtte,
iha mādṛśānām kā eva āsthā? vadatu.
śrīrāma uvāca.
1. Śrī Rāma said: "O great sage, when these phenomena, beginning with time (kāla), revolve in this manner within what is called the cycle of existence (saṃsāra), what reliance can people like me place in it? Please tell me here."
विक्रीता इव तिष्ठाम एतैर्दैवादिभिर्वयम् ।
मुने प्रपञ्चरचनैर्मुग्धा वनमृगा इव ॥ २ ॥
vikrītā iva tiṣṭhāma etairdaivādibhirvayam ,
mune prapañcaracanairmugdhā vanamṛgā iva 2
2. vikrītāḥ iva tiṣṭhāmaḥ etaiḥ daiva-ādibhiḥ vayam
mune prapañca-racanaiḥ mugdhāḥ vana-mṛgāḥ iva
2. mune,
vayam etaiḥ daiva-ādibhiḥ vikrītāḥ iva,
prapañca-racanaiḥ vana-mṛgāḥ iva mugdhāḥ tiṣṭhāmaḥ.
2. O sage, we exist as if sold by these forces of destiny (daiva) and others, bewildered like forest deer by the various manifestations of the world (prapañca).
एषोऽनार्यसमाम्नायः कालः कवलनोन्मुखः ।
जगत्यविरतं लोकं पातयत्यापदर्णवे ॥ ३ ॥
eṣo'nāryasamāmnāyaḥ kālaḥ kavalanonmukhaḥ ,
jagatyavirataṃ lokaṃ pātayatyāpadarṇave 3
3. eṣaḥ anārya-samāmnāyaḥ kālaḥ kavalanonmukhaḥ
jagati aviratam lokam pātayati āpad-arṇave
3. eṣaḥ anārya-samāmnāyaḥ kavalanonmukhaḥ kālaḥ,
jagati aviratam lokam āpad-arṇave pātayati.
3. This time (kāla), which is like an ignoble tradition and ever intent on devouring, relentlessly casts people into an ocean of calamity in this world.
दहत्यन्तर्दुराशाभिर्देवो दारुणचेष्टया ।
लोकमुष्णप्रकाशाभिज्वालाभिर्दहनो यथा ॥ ४ ॥
dahatyantardurāśābhirdevo dāruṇaceṣṭayā ,
lokamuṣṇaprakāśābhijvālābhirdahano yathā 4
4. dahati antaḥ durāśābhiḥ devaḥ dāruṇa-ceṣṭayā
lokam uṣṇa-prakāśābhiḥ jvālābhiḥ dahanaḥ yathā
4. yathā dahanaḥ uṣṇa-prakāśābhiḥ jvālābhiḥ (lokam dahati),
tathā devaḥ dāruṇa-ceṣṭayā antaḥ durāśābhiḥ lokam dahati.
4. The divine force (deva) burns people internally with wicked desires through its cruel activities, just as fire (dahana) burns with hot, luminous flames.
धृतिं विधुरयत्येषा मर्यादारूपवल्लभा ।
स्त्रीत्वात्स्वभावचपला नियतिर्नियतोन्मुखी ॥ ५ ॥
dhṛtiṃ vidhurayatyeṣā maryādārūpavallabhā ,
strītvātsvabhāvacapalā niyatirniyatonmukhī 5
5. dhṛtim vidhurayati eṣā maryādārūpavallabhā
strītvāt svabhāvacapalā niyatiḥ niyatounmukhī
5. eṣā maryādārūpavallabhā strītvāt svabhāvacapalā
niyatounmukhī niyatiḥ dhṛtim vidhurayati
5. This destiny (niyatiḥ), which, though devoted to the form of propriety and invariably directed, is nevertheless naturally fickle like a woman, weakens steadfastness.
ग्रसतेऽविरतं भूतजालं सर्प इवानिलम् ।
कृतान्तः कर्कशाचारो जरां नीत्वाऽजरं वपुः ॥ ६ ॥
grasate'virataṃ bhūtajālaṃ sarpa ivānilam ,
kṛtāntaḥ karkaśācāro jarāṃ nītvā'jaraṃ vapuḥ 6
6. grasate aviratam bhūtajālam sarpa iva anilam
kṛtāntaḥ karkaśācāraḥ jarām nītvā ajaram vapuḥ
6. kṛtāntaḥ karkaśācāraḥ ajaram vapuḥ jarām nītvā
sarpa iva anilam aviratam bhūtajālam grasate
6. Cruel-acting Kr̥tānta (god of death), having brought the ageless body to old age, incessantly devours the multitude of beings, just as a snake (devours) the wind.
यमो निर्घृणराजेन्द्रो नार्तं नामानुकम्पते ।
सर्वभूतदयोदारो जनो दुर्लभतां गतः ॥ ७ ॥
yamo nirghṛṇarājendro nārtaṃ nāmānukampate ,
sarvabhūtadayodāro jano durlabhatāṃ gataḥ 7
7. yamaḥ nirghṛṇarājendraḥ na ārtam nāma anukampate
sarvabhūtadayodāraḥ janaḥ durlabhatām gataḥ
7. yamaḥ nirghṛṇarājendraḥ ārtam nāma na anukampate
sarvabhūtadayodāraḥ janaḥ durlabhatām gataḥ
7. Yama (Yamaḥ), the king of pitiless rulers, certainly does not pity the distressed. A person who is generous with compassion for all beings has become rare.
सर्वा एव मुने फल्गुविभवा भूतजातयः ।
दुःखायैव दुरन्ताय दारुणा भोगभूमयः ॥ ८ ॥
sarvā eva mune phalguvibhavā bhūtajātayaḥ ,
duḥkhāyaiva durantāya dāruṇā bhogabhūmayaḥ 8
8. sarvāḥ eva mune phalgūvibhavāḥ bhūtajātayaḥ
duḥkhāya eva durantāya dāruṇāḥ bhogabhūmayaḥ
8. mune sarvāḥ eva phalgūvibhavāḥ bhūtajātayaḥ
dāruṇāḥ bhogabhūmayaḥ duḥkhāya eva durantāya
8. O sage, all classes of beings are indeed realms of experience (bhogabhūmayaḥ) that possess meager resources, are dreadful, and are solely for suffering (duḥkhāya) and a terrible end.
आयुरत्यन्तचपलं मृत्युरेकान्तनिष्ठुरः ।
तारुण्यं चातितरलं बाल्यं जडतया हृतम् ॥ ९ ॥
āyuratyantacapalaṃ mṛtyurekāntaniṣṭhuraḥ ,
tāruṇyaṃ cātitaralaṃ bālyaṃ jaḍatayā hṛtam 9
9. āyuḥ atyanta-capalam mṛtyuḥ ekānta-niṣṭhuraḥ
tāruṇyam ca ati-taralam bālyam jaḍatayā hṛtam
9. āyuḥ atyanta-capalam (asti) mṛtyuḥ ekānta-niṣṭhuraḥ (asti)
tāruṇyam ca ati-taralam (asti) bālyam jaḍatayā hṛtam (asti)
9. Life is exceedingly fleeting. Death is absolutely relentless. Youth is very fickle, and childhood is consumed by dullness.
कलाकलङ्कितो लोको बन्धवो भवबन्धनम् ।
भोगा भवमहारोगास्तृष्णाश्च मृगतृष्णिकाः ॥ १० ॥
kalākalaṅkito loko bandhavo bhavabandhanam ,
bhogā bhavamahārogāstṛṣṇāśca mṛgatṛṣṇikāḥ 10
10. kalā-kalaṅkitaḥ lokaḥ bandhavaḥ bhava-bandhanam
bhogāḥ bhava-mahārogāḥ tṛṣṇāḥ ca mṛgatṛṣṇikāḥ
10. lokaḥ kalā-kalaṅkitaḥ (asti)
bandhavaḥ bhava-bandhanam (asti)
bhogāḥ bhava-mahārogāḥ (santi)
ca tṛṣṇāḥ mṛgatṛṣṇikāḥ (santi)
10. People are tainted by imperfections. Relatives are a bondage to the cycle of existence (saṃsāra). Sensual enjoyments are great diseases of existence (saṃsāra), and desires are mere mirages.
शत्रवश्चेन्द्रियाण्येव सत्यं यातमसत्यताम् ।
प्रहरत्यात्मनैवात्मा मनसैव मनो रिपुः ॥ ११ ॥
śatravaścendriyāṇyeva satyaṃ yātamasatyatām ,
praharatyātmanaivātmā manasaiva mano ripuḥ 11
11. śatravaḥ ca indriyāṇi eva satyam yātam asatyatām
praharati ātmanā eva ātmā manasā eva manaḥ ripuḥ
11. indriyāṇi eva ca śatravaḥ (santi) satyam asatyatām yātam
(asti) ātmā ātmanā eva praharati manaḥ manasā eva ripuḥ (asti)
11. The senses themselves are the enemies. Truth has become untruth. The self (ātman) assails itself by its own agency, and the mind (manas) is the enemy through its own mind (manas).
अहंकारः कलङ्काय बुद्धयः परिपेलवाः ।
क्रिया दुष्फलदायिन्यो लीलाः स्त्रीनिष्ठतां गताः ॥ १२ ॥
ahaṃkāraḥ kalaṅkāya buddhayaḥ paripelavāḥ ,
kriyā duṣphaladāyinyo līlāḥ strīniṣṭhatāṃ gatāḥ 12
12. ahaṅkāraḥ kalaṅkāya buddhayaḥ paripélavāḥ kriyāḥ
duṣphala-dāyinyaḥ līlāḥ strī-niṣṭhatām gatāḥ
12. ahaṅkāraḥ kalaṅkāya (asti)
buddhayaḥ paripélavāḥ (santi) kriyāḥ
duṣphala-dāyinyaḥ (santi) līlāḥ
strī-niṣṭhatām gatāḥ (santi)
12. Ego (ahaṅkāra) leads to degradation. Intellects are fragile. Actions bring forth adverse results. Amusements have devolved into fixation on women.
वाञ्छाविषयशालिन्यः सच्चमत्कृतयः क्षताः ।
नार्यो दोषपताकिन्यो रसा नीरसतां गताः ॥ १३ ॥
vāñchāviṣayaśālinyaḥ saccamatkṛtayaḥ kṣatāḥ ,
nāryo doṣapatākinyo rasā nīrasatāṃ gatāḥ 13
13. vāñchāviṣayaśālinyaḥ saccamatkṛtayaḥ kṣatāḥ
nāryaḥ doṣapatākinyaḥ rasāḥ nīrasatām gatāḥ
13. vāñchāviṣayaśālinyaḥ saccamatkṛtayaḥ kṣatāḥ
nāryaḥ doṣapatākinyaḥ rasāḥ nīrasatām gatāḥ
13. Objects that were once coveted and truly wondrous have been destroyed. Women are now emblazoned with faults. Sentiments (rasa) have lost their flavor and become dull.
वस्त्ववस्तुतया ज्ञातं दत्तं चित्तमहंकृतौ ।
अभाववेधिता भावा भावान्तो नाधिगम्यते ॥ १४ ॥
vastvavastutayā jñātaṃ dattaṃ cittamahaṃkṛtau ,
abhāvavedhitā bhāvā bhāvānto nādhigamyate 14
14. vastu avastutayā jñātam dattam cittam ahaṅkṛtau
abhāvavedhitāḥ bhāvāḥ bhāvāntaḥ na adhigamyate
14. vastu avastutayā jñātam cittam ahaṅkṛtau dattam
abhāvavedhitāḥ bhāvāḥ bhāvāntaḥ na adhigamyate
14. Reality (vastu) is perceived as non-reality. The mind (citta) is surrendered to ego (ahaṅkṛti). States of being (bhāva) are permeated by non-existence, and the ultimate reality (bhāvānta) is not realized.
तप्यते केवलं साधो मतिराकुलितान्तरा ।
रागरोगो विलसति विरागो नोपगच्छति ॥ १५ ॥
tapyate kevalaṃ sādho matirākulitāntarā ,
rāgarogo vilasati virāgo nopagacchati 15
15. tapyate kevalam sādho matiḥ ākulitāntarā
rāgarogaḥ vilasati virāgaḥ na upagacchati
15. sādho kevalam ākulitāntarā matiḥ tapyate
rāgarogaḥ vilasati virāgaḥ na upagacchati
15. O righteous one (sādhu), the mind (mati) whose interior is agitated suffers only. The disease of attachment (rāga-roga) flourishes, while dispassion (virāga) does not arise.
रजोगुणहता दृष्टिस्तमः संपरिवर्धते ।
न चाधिगम्यते सत्त्वं तत्त्वमत्यन्तदूरतः ॥ १६ ॥
rajoguṇahatā dṛṣṭistamaḥ saṃparivardhate ,
na cādhigamyate sattvaṃ tattvamatyantadūrataḥ 16
16. rajoguṇahatā dṛṣṭiḥ tamaḥ samparivardhate na
ca adhigamyate sattvam tattvam atyantadūrataḥ
16. rajoguṇahatā dṛṣṭiḥ tamaḥ samparivardhate ca
sattvam na adhigamyate tattvam atyantadūrataḥ
16. Vision, affected by the quality of passion (rajas guṇa), is impaired. The quality of inertia (tamas) increases completely. And the quality of purity (sattva) is not attained. Ultimate reality (tattva) remains exceedingly far.
स्थितिरस्थिरतां याता मृतिरागमनोन्मुखी ।
धृतिर्वैधुर्यमायाता रतिर्नित्यमवस्तुनि ॥ १७ ॥
sthitirasthiratāṃ yātā mṛtirāgamanonmukhī ,
dhṛtirvaidhuryamāyātā ratirnityamavastuni 17
17. sthitiḥ asthiratām yātā mṛtiḥ āgamana-unmukhī
dhṛtiḥ vaidhuriyam āyātā ratiḥ nityam avastuni
17. sthitiḥ asthiratām yātā mṛtiḥ āgamana-unmukhī
dhṛtiḥ vaidhuriyam āyātā ratiḥ nityam avastuni
17. Our state of being has turned to instability; death is approaching. Fortitude has become distressed, and attachment is always directed towards insubstantial things.
मतिर्मान्द्येन मलिना पातैकपरमं वपुः ।
ज्वलतीव जरा देहे प्रतिस्फुरति दुष्कृतम् ॥ १८ ॥
matirmāndyena malinā pātaikaparamaṃ vapuḥ ,
jvalatīva jarā dehe pratisphurati duṣkṛtam 18
18. matiḥ māndyena malinā pātaikaparamaṁ vapuḥ
jvalati iva jarā dehe pratisphurati duṣkṛtam
18. matiḥ māndyena malinā vapuḥ pātaikaparamaṁ
jarā dehe iva jvalati duṣkṛtam pratisphurati
18. The intellect becomes sullied by sluggishness, and the body is primarily destined for decline. Old age burns, as it were, in the body, and past misdeeds manifest themselves.
यत्नेन याति युवता दूरे सज्जनसंगतिः ।
गतिर्न विद्यते काचित्क्वचिन्नोदेति सत्यता ॥ १९ ॥
yatnena yāti yuvatā dūre sajjanasaṃgatiḥ ,
gatirna vidyate kācitkvacinnodeti satyatā 19
19. yatnena yāti yuvatā dūre sajjana-saṅgatiḥ
gatiḥ na vidyate kācit kvacit na udeti satyatā
19. yuvatā yatnena yāti sajjana-saṅgatiḥ dūre
kācit gatiḥ na vidyate satyatā kvacit na udeti
19. Youthfulness departs despite effort, and the company of good people is far away. No progress whatsoever is found, and truth does not arise anywhere.
मनो विमुह्यतीवान्तर्मुदिता दूरतां गता ।
नोज्ज्वला करुणोदेति दूरादायाति नीचता ॥ २० ॥
mano vimuhyatīvāntarmuditā dūratāṃ gatā ,
nojjvalā karuṇodeti dūrādāyāti nīcatā 20
20. manaḥ vimuhyati iva antas muditā dūratām gatā
na ujjvalā karuṇā udeti dūrāt āyāti nīcatā
20. manaḥ antas iva vimuhyati muditā dūratām gatā
ujjvalā karuṇā na udeti nīcatā dūrāt āyāti
20. The mind becomes bewildered within, and joy has gone far away. Bright compassion does not arise, and baseness approaches from afar.
धीरताऽधीरतामेति पातोत्पातपरो जनः ।
सुलभो दुर्जनाश्लेषो दुर्लभः सत्समागमः ॥ २१ ॥
dhīratā'dhīratāmeti pātotpātaparo janaḥ ,
sulabho durjanāśleṣo durlabhaḥ satsamāgamaḥ 21
21. dhīratā adhīratām eti pāta-utpāta-paraḥ janaḥ
sulabhaḥ durjana-āśleṣaḥ durlabhaḥ sat-samāgamaḥ
21. pāta-utpāta-paraḥ janaḥ dhīratā adhīratām eti
durjana-āśleṣaḥ sulabhaḥ sat-samāgamaḥ durlabhaḥ
21. People prone to the fluctuations of ups and downs (pāta-utpāta) find their steadfastness (dhīratā) turning into unsteadiness (adhīratā). It is easy to associate with wicked people, but association with the virtuous (sat-samāgama) is difficult to find.
आगमापायिनो भावा भावना भवबन्धनी ।
नीयते केवलं क्वापि नित्यं भूतपरम्परा ॥ २२ ॥
āgamāpāyino bhāvā bhāvanā bhavabandhanī ,
nīyate kevalaṃ kvāpi nityaṃ bhūtaparamparā 22
22. āgama-apāyinaḥ bhāvāḥ bhāvanā bhava-bandhanī
nīyate kevalam kva api nityam bhūta-paramparā
22. bhāvāḥ āgama-apāyinaḥ bhāvanā bhava-bandhanī
kevalam bhūta-paramparā nityam kva api nīyate
22. Phenomena (bhāva) are transient, appearing and disappearing. Mental conditioning (bhāvanā) is what binds one to the cycle of existence (saṃsāra). A continuous succession of beings (bhūta-paramparā) is simply carried on, eternally, somewhere.
दिशोऽपि हि न दृश्यन्ते देशोऽप्यन्यापदेशभाक् ।
शैला अपि विशीर्यन्ते कैवास्था मादृशे जने ॥ २३ ॥
diśo'pi hi na dṛśyante deśo'pyanyāpadeśabhāk ,
śailā api viśīryante kaivāsthā mādṛśe jane 23
23. diśaḥ api hi na dṛśyante deśaḥ api anya-apadeśa-bhāk
śailāḥ api viśīryante kā eva āsthā mādṛśe jane
23. diśaḥ api hi na dṛśyante deśaḥ api anya-apadeśa-bhāk
śailāḥ api viśīryante mādṛśe jane kā eva āsthā
23. Indeed, even the directions (diś) are not clearly seen, and even places (deśa) assume a different form. Even mountains crumble away. What stability or confidence (āsthā) then can there be in a being like me?
अद्यते सत्तयापि द्यौर्भुऽवन चापि ऊयते ।
धरापि याति वैधुर्यं केवास्था मादृशे जने ॥ २४ ॥
adyate sattayāpi dyaurbhu'vana cāpi ūyate ,
dharāpi yāti vaidhuryaṃ kevāsthā mādṛśe jane 24
24. adyate sattayā api dyauḥ bhuvanam ca api ūyate
dharā api yāti vaidhuryam kā eva āsthā mādṛśe jane
24. dyauḥ api sattayā adyate bhuvanam ca api ūyate
dharā api vaidhuryam yāti mādṛśe jane kā eva āsthā
24. Even the sky (dyu) is consumed by existence (sattā), and the world (bhuvana) too is wasted away. Even the earth (dharā) undergoes decay (vaidhuryam). What stability or confidence (āsthā) then can there be in a being like me?
शुष्यन्त्यपि समुद्राश्च शीर्यन्ते तारका अपि ।
सिद्धा अपि विनश्यन्ति कैवास्था मादृशे जने ॥ २५ ॥
śuṣyantyapi samudrāśca śīryante tārakā api ,
siddhā api vinaśyanti kaivāsthā mādṛśe jane 25
25. śuṣyanti api samudrāḥ ca śīryante tārakāḥ api
siddhāḥ api vinaśyanti kā iva āsthā mādṛśe jane
25. samudrāḥ api śuṣyanti ca tārakāḥ api śīryante
siddhāḥ api vinaśyanti mādṛśe jane kā iva āsthā
25. Even oceans dry up, and even stars disintegrate. Even perfected beings (siddhas) are destroyed. What confidence, then, can there be in a person like me?
दानवा अपि दीर्यन्ते ध्रुवोऽप्यध्रुवजीवितः ।
अमरा अपि मार्यन्ते कैवास्था मादृशे जने ॥ २६ ॥
dānavā api dīryante dhruvo'pyadhruvajīvitaḥ ,
amarā api māryante kaivāsthā mādṛśe jane 26
26. dānavāḥ api dīryante dhruvaḥ api adhruvājīvitaḥ
amarāḥ api māryante kā iva āsthā mādṛśe jane
26. dānavāḥ api dīryante dhruvaḥ api adhruvājīvitaḥ
amarāḥ api māryante mādṛśe jane kā iva āsthā
26. Even demons (dānavas) are torn apart, and even Dhruva (the Pole Star) has an impermanent existence. Even gods (amaras) are killed. What confidence, then, can there be in a person like me?
शक्रोऽप्याक्रम्यते वक्रैर्यमोऽपि हि नियम्यते ।
वायुरप्येत्यवायुत्वं कैवास्था मादृशे जने ॥ २७ ॥
śakro'pyākramyate vakrairyamo'pi hi niyamyate ,
vāyurapyetyavāyutvaṃ kaivāsthā mādṛśe jane 27
27. śakraḥ api ākramyate vakraiḥ yamaḥ api hi niyamyate
vāyuḥ api eti avāyutvam kā iva āsthā mādṛśe jane
27. vakraiḥ śakraḥ api ākramyate yamaḥ api hi niyamyate
vāyuḥ api avāyutvam eti mādṛśe jane kā iva āsthā
27. Even Indra (Śakra) is assailed by the wicked, and even Yama, the god of death, is indeed regulated. Even Vayu, the god of wind, ceases to be wind (loses his nature). What confidence, then, can there be in a person like me?
सोमोऽपि व्योमतां याति मार्तण्डोऽप्येति खण्डताम् ।
मग्नतामग्निरप्येति कैवास्था मादृशे जने ॥ २८ ॥
somo'pi vyomatāṃ yāti mārtaṇḍo'pyeti khaṇḍatām ,
magnatāmagnirapyeti kaivāsthā mādṛśe jane 28
28. somaḥ api vyomatāṃ yāti mārtanḍaḥ api eti khaṇḍatām
magnatām agniḥ api eti kā iva āsthā mādṛśe jane
28. somaḥ api vyomatāṃ yāti mārtanḍaḥ api khaṇḍatām
eti agniḥ api magnatām eti mādṛśe jane kā iva āsthā
28. Even Soma (the Moon) merges into space, and even Martanda (the Sun) breaks into fragments. Even Agni (fire) becomes submerged. What confidence, then, can there be in a person like me?
परमेष्ठ्यपि निष्ठावान्ह्रियते हीररप्यजः ।
भवोऽप्यभावमायाति कैवास्था मादृशे जने ॥ २९ ॥
parameṣṭhyapi niṣṭhāvānhriyate hīrarapyajaḥ ,
bhavo'pyabhāvamāyāti kaivāsthā mādṛśe jane 29
29. parameṣṭhī api niṣṭhāvān hriyate hīḥ api ajaḥ
bhavaḥ api abhāvam āyāti kā eva āsthā mādṛśe jane
29. niṣṭhāvān parameṣṭhī api hriyate hīḥ api ajaḥ
bhavaḥ api abhāvam āyāti mādṛśe jane kā eva āsthā
29. Even the steadfast Creator (Parameṣṭhī) is led astray; even modesty (hīḥ) is taken away from the unborn (Brahma); and even existence (Bhava) attains non-existence. What reliance, then, can there be for a person like me?
कालः संकाल्यते येन नियतिश्चापि नीयते ।
खमप्यालीयतेऽनन्तं कैवास्था मादृशे जने ॥ ३० ॥
kālaḥ saṃkālyate yena niyatiścāpi nīyate ,
khamapyālīyate'nantaṃ kaivāsthā mādṛśe jane 30
30. kālaḥ saṃkālyate yena niyatiḥ ca api nīyate kham
api anantam ālīyate kā eva āsthā mādṛśe jane
30. yena kālaḥ saṃkālyate niyatiḥ ca api nīyate
anantam kham api ālīyate mādṛśe jane kā eva āsthā
30. By that (power) by which even time (kāla) is encompassed, and destiny (niyati) is also directed, and infinite space (kha) itself is dissolved - what reliance, then, can there be for a person like me?
अश्राव्यावाच्यदुर्दर्शतत्त्वेनाज्ञातमूर्तिना ।
भुवनानि विडम्ब्यन्ते केनचिद्भ्रमदायिना ॥ ३१ ॥
aśrāvyāvācyadurdarśatattvenājñātamūrtinā ,
bhuvanāni viḍambyante kenacidbhramadāyinā 31
31. aśrāvyāvācyadurdarśatattvena ajñātamūrtinā
bhuvanāni viḍambyante kenacit bhramadāyinā
31. aśrāvyāvācyadurdarśatattvena ajñātamūrtinā
bhramadāyinā kenacit bhuvanāni viḍambyante
31. By some unknown entity (kenacit), whose essential nature (tattva) is unhearable, unspeakable, and undiscernible, whose form (mūrti) is unknown, and who causes delusion (bhramadāyin) - the worlds (bhuvana) are deceived.
अहंकारकलामेत्य सर्वत्रान्तरवासिना ।
न सोऽस्ति त्रिषु लोकेषु यस्तेनेह न बाध्यते ॥ ३२ ॥
ahaṃkārakalāmetya sarvatrāntaravāsinā ,
na so'sti triṣu lokeṣu yasteneha na bādhyate 32
32. ahaṅkārakalām etya sarvatrāntarvāsinā na saḥ
asti triṣu lokeṣu yaḥ tena iha na bādhyate
32. sarvatrāntarvāsinā ahaṅkārakalām etya saḥ na
asti triṣu lokeṣu yaḥ tena iha na bādhyate
32. Having taken on an aspect of ego (ahaṅkāra), that (entity) which dwells within everywhere ensures that there is no one in the three worlds (loka) who is not afflicted by it here.
शिलाशैलकवप्रेषु साश्वभूतो दिवाकरः ।
वनपाषाणवन्नित्यमवशः परिचोद्यते ॥ ३३ ॥
śilāśailakavapreṣu sāśvabhūto divākaraḥ ,
vanapāṣāṇavannityamavaśaḥ paricodyate 33
33. śilāśailakavapreṣu sāśvabhūtaḥ divākaraḥ
vanapāṣāṇavat nityam avaśaḥ paricodyate
33. divākaraḥ sāśvabhūtaḥ śilāśailakavapreṣu
vanapāṣāṇavat nityam avaśaḥ paricodyate
33. The sun, appearing with its steeds upon rocky mountains and cliffs, is perpetually driven around against its will, just like a stone in a forest.
धरागोलकमन्तस्थसुरासुरगणास्पदम् ।
वेष्ट्यते धिष्ण्यचक्रेण पक्वाक्षोटमिव त्वचा ॥ ३४ ॥
dharāgolakamantasthasurāsuragaṇāspadam ,
veṣṭyate dhiṣṇyacakreṇa pakvākṣoṭamiva tvacā 34
34. dharāgolakamantastasurāsuragaṇāspadam
veṣṭyate dhiṣṇyacakreṇa pakvākṣoṭam iva tvacā
34. dharāgolakamantastasurāsuragaṇāspadam
dhiṣṇyacakreṇa pakvākṣoṭam iva tvacā veṣṭyate
34. The earthly globe, which is the abode of hosts of gods and asuras residing within it, is enveloped by the cosmic circle of stars, just as a ripe walnut is by its shell.
दिवि देवा भुवि नराः पातालेषु च भोगिनः ।
कल्पिताः कल्पमात्रेण नीयन्ते जर्जरां दशाम् ॥ ३५ ॥
divi devā bhuvi narāḥ pātāleṣu ca bhoginaḥ ,
kalpitāḥ kalpamātreṇa nīyante jarjarāṃ daśām 35
35. divi devāḥ bhuvi narāḥ pātāleṣu ca bhoginaḥ
kalpitāḥ kalpamātreṇa nīyante jarjarām daśām
35. divi devāḥ bhuvi narāḥ ca pātāleṣu bhoginaḥ
kalpitāḥ kalpamātreṇa jarjarām daśām nīyante
35. Gods in heaven, humans on earth, and serpents in the netherworlds, though created, are led to a state of decay by a mere cosmic age (kalpa).
कामश्च जगदीशानरणलब्धपराक्रमः ।
अक्रमेणैव विक्रान्तो लोकमाक्रम्य वल्गति ॥ ३६ ॥
kāmaśca jagadīśānaraṇalabdhaparākramaḥ ,
akrameṇaiva vikrānto lokamākramya valgati 36
36. kāmaḥ ca jagadīśānaraṇalabdhaparākramaḥ
akrameṇa eva vikrāntaḥ lokam ākramya valgati
36. kāmaḥ ca jagadīśānaraṇalabdhaparākramaḥ
vikrāntaḥ akrameṇa eva lokam ākramya valgati
36. And Kāma (desire), whose prowess was attained in confrontation with the Lord of the Universe (Jagadīśāna), indeed without any proper order, having pervaded the world, now asserts his dominance.
वसन्तो मत्तमातङ्गो मदैः कुसुमवर्षणैः ।
आमोदितककुप्चक्रश्चेतो नयति चापलम् ॥ ३७ ॥
vasanto mattamātaṅgo madaiḥ kusumavarṣaṇaiḥ ,
āmoditakakupcakraśceto nayati cāpalam 37
37. vasantaḥ matta-mātaṅgaḥ madaiḥ kusuma-varṣaṇaiḥ
āmodita-kakup-cakraḥ cetaḥ nayati cāpalam
37. vasantaḥ matta-mātaṅgaḥ madaiḥ kusuma-varṣaṇaiḥ
āmodita-kakup-cakraḥ cetaḥ cāpalam nayati
37. The spring season, like a rutting elephant, with its intoxicating ichor and showers of flowers, and making all directions fragrant, leads the mind to restlessness.
अनुरक्ताङ्गनालोललोचनालोकिताकृति ।
स्वस्थीकर्तुं मनः शक्तो न विवेको महानपि ॥ ३८ ॥
anuraktāṅganālolalocanālokitākṛti ,
svasthīkartuṃ manaḥ śakto na viveko mahānapi 38
38. anuraktāṅganālolalocanālokitākṛtiḥ
svasthīkartum manaḥ śaktaḥ na vivekaḥ mahān api
38. manaḥ svasthīkartum anuraktāṅganālolalocanālokitākṛtiḥ
mahān api vivekaḥ na śaktaḥ
38. Even great discriminative wisdom (viveka) is not capable of steadying the mind of a person whose form is gazed upon by the restless eyes of enamored women.
परोपकारकारिण्या परार्तिपरितप्तया ।
बुद्ध एव सुखी मन्ये स्वात्मशीतलया धिया ॥ ३९ ॥
paropakārakāriṇyā parārtiparitaptayā ,
buddha eva sukhī manye svātmaśītalayā dhiyā 39
39. para-upakāra-kāriṇyā para-ārti-paritaptayā
buddhaḥ eva sukhī manye sva-ātma-śītalayā dhiyā
39. manye buddhaḥ eva sukhī paropakāra-kāriṇyā
parārti-paritaptayā sva-ātma-śītalayā dhiyā
39. I believe that only an enlightened (buddha) person is truly happy, having an intellect (dhī) that is tranquil within their own (ātman) self, performs good for others, and is pained by the suffering of others.
उत्पन्नध्वंसिनः कालवडवानलपातिनः ।
संख्यातुं केन शक्यन्ते कल्लोला जीविताम्बुधौ ॥ ४० ॥
utpannadhvaṃsinaḥ kālavaḍavānalapātinaḥ ,
saṃkhyātuṃ kena śakyante kallolā jīvitāmbudhau 40
40. utpanna-dhvaṃsinaḥ kāla-vaḍavānala-pātinaḥ
saṃkhyātum kena śakyante kallolāḥ jīvita-ambudhau
40. jīvita-ambudhau utpanna-dhvaṃsinaḥ
kāla-vaḍavānala-pātinaḥ kallolāḥ kena saṃkhyātum śakyante
40. Who can count the waves in the ocean of life, which are born and perish, and fall into the submarine fire (vaḍavānala) of time?
सर्व एव नरा मोहाद्दुराशापाशपाशिनः ।
दोषगुल्मकसारङ्गा विशीर्णा जन्मजङ्गले ।
संक्षीयते जगति जन्मपरम्परासु लोकस्य तैरिह कुकर्मभिरायुरेतत् ॥ ४१ ॥
sarva eva narā mohāddurāśāpāśapāśinaḥ ,
doṣagulmakasāraṅgā viśīrṇā janmajaṅgale ,
saṃkṣīyate jagati janmaparamparāsu lokasya tairiha kukarmabhirāyuretat 41
41. sarve eva narāḥ mohāt durāśāpāśapāśinaḥ
doṣagulmakasāraṅgāḥ viśīrṇāḥ janmajaṅgale
saṃkṣīyate jagati janmaparamparāsu
lokasya taiḥ iha kukarmabhiḥ āyuḥ etat
41. sarve eva narāḥ mohāt durāśāpāśapāśinaḥ
doṣagulmakasāraṅgāḥ janmajaṅgale
viśīrṇāḥ iha jagati taiḥ kukarmabhiḥ lokasya
etat āyuḥ janmaparamparāsu saṃkṣīyate
41. All people, deluded, are ensnared by the bonds of unwholesome desires. They are like deer lost and scattered amidst the thickets of their own faults within the dense forest of repeated births (saṃsāra). In this world, the lifespan of people is wasted away by these unwholesome actions (karma) through successive existences (saṃsāra).
आकाशपादपलताकृतपाशकल्पं येषां फलं
नहि विचारविदोऽपि विद्मः ॥ ४२ ॥
ākāśapādapalatākṛtapāśakalpaṃ yeṣāṃ
phalaṃ nahi vicāravido'pi vidmaḥ 42
42. ākāśapādapalatākṛtapāśakalpam yeṣām
phalam na hi vicāravidaḥ api vidmaḥ
42. yeṣām phalam ākāśapādapalatākṛtapāśakalpam,
vicāravidaḥ api na hi vidmaḥ
42. The fruits of these (desires and actions) are like snares woven from the vines of a mythical sky-tree - non-existent and delusive. Even those among us who possess discriminative knowledge (viveka) do not truly understand their outcome.
अद्योत्सवोऽयमृतुरेष तथेह यात्रा ते बन्धवः सुखमिदं सविशेषभोगम् ।
इत्थं मुधैव कलयन्सुविकल्पजालमालोलपेलवमतिर्गलतीह लोकः ॥ ४३ ॥
adyotsavo'yamṛtureṣa tatheha yātrā te bandhavaḥ sukhamidaṃ saviśeṣabhogam ,
itthaṃ mudhaiva kalayansuvikalpajālamālolapelavamatirgalatīha lokaḥ 43
43. adya utsavaḥ ayam ṛtuḥ eṣaḥ tathā iha
yātrā te bandhavaḥ sukham idam saviśeṣabhogam
| ittham mudhā eva kalayan
suvikalpajālam ālolapelavamatiḥ galati iha lokaḥ
43. iha lokaḥ "ayam adya utsavaḥ,
eṣaḥ ṛtuḥ,
tathā iha yātrā,
te bandhavaḥ,
idam saviśeṣabhogam sukham" ittham mudhā eva suvikalpajālam kalayan ālolapelavamatiḥ galati
43. "Today is a festival! This is the perfect season! Here is a journey! These are our relatives! This is happiness, filled with special enjoyments!" In this way, people in this world, endlessly calculating such a web of diverse and delusive imaginations with their restless and fickle minds, merely waste away in vain.

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vairāgya prakaraṇa (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 (current chapter) 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)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 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