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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-10

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श्रीवसिष्ठ उवाच ।
यथास्थितं ब्रह्मतत्त्वं सत्तानियतिरुच्यते ।
सा विनेतुर्विनेतृत्वं सा विनेयविनेयता ॥ १ ॥
śrīvasiṣṭha uvāca ,
yathāsthitaṃ brahmatattvaṃ sattāniyatirucyate ,
sā vineturvinetṛtvaṃ sā vineyavineyatā 1
1. śrīvasiṣṭha uvāca yathāsthitam brahmatattvam sattāniyatiḥ
ucyate sā vinetuḥ vinetṛtvam sā vineyavineyātā
1. śrīvasiṣṭha uvāca yathāsthitam brahmatattvam sattāniyatiḥ
ucyate sā vinetuḥ vinetṛtvam sā vineyavineyātā
1. Śrī Vasiṣṭha said: The nature of Brahman (brahman) as it truly is, is referred to as the intrinsic law of existence (sattāniyati). This very law is both the guiding principle for a teacher and the receptive capacity for a student to be taught.
अतः पौरुषमाश्रित्य श्रेयसे नित्यबान्धवम् ।
एकाग्रं कुरु तच्चित्तं शृणु चोक्तमिदं मम ॥ २ ॥
ataḥ pauruṣamāśritya śreyase nityabāndhavam ,
ekāgraṃ kuru taccittaṃ śṛṇu coktamidaṃ mama 2
2. ataḥ pauruṣam āśritya śreyase nityabāndhavam
ekāgram kuru tat cittam śṛṇu ca uktam idam mama
2. ataḥ śreyase nityabāndhavam pauruṣam āśritya
tat cittam ekāgram kuru ca mama idam uktam śṛṇu
2. Therefore, relying on self-effort (pauruṣa) – an eternal companion for your ultimate good – make your mind one-pointed, and listen to these words of mine.
अवान्तरनिपातीनि स्वारूढानि मनोरथम् ।
पौरुषेणेन्द्रियाण्याशु संयम्य समतां नय ॥ ३ ॥
avāntaranipātīni svārūḍhāni manoratham ,
pauruṣeṇendriyāṇyāśu saṃyamya samatāṃ naya 3
3. avāntaranipātīni svārūḍhāni manoratham
pauruṣeṇa indriyāṇi āśu saṃyamya samatām naya
3. pauruṣeṇa avāntaranipātīni manoratham
svārūḍhāni indriyāṇi āśu saṃyamya samatām naya
3. With diligent self-effort (pauruṣa), swiftly restrain the senses (indriya) which, being deeply rooted in desires (manoratha), incidentally lead to distractions, and bring them to a state of equanimity.
इहामुत्र च सिद्ध्यर्थं पुरुषार्थफलप्रदाम् ।
मोक्षोपायमयीं वक्ष्ये संहितां सारनिर्मिताम् ॥ ४ ॥
ihāmutra ca siddhyarthaṃ puruṣārthaphalapradām ,
mokṣopāyamayīṃ vakṣye saṃhitāṃ sāranirmitām 4
4. iha amutra ca siddhyartham puruṣārthaphalapradām
mokṣopāyamayīm vakṣye saṃhitām sāranirmitām
4. iha amutra ca siddhyartham puruṣārthaphalapradām
mokṣopāyamayīm sāranirmitām saṃhitām vakṣye
4. For the attainment of success both in this life and the next, I shall expound a compendium that bestows the fruits of all human endeavors (puruṣārtha), is filled with the means to ultimate liberation (mokṣa), and has been skillfully crafted from the very essence of truth.
अपुनर्ग्रहणायान्तस्त्यक्त्वा संसारवासनाम् ।
संपूर्णौ शमसंतोषावादायोदारया धिया ॥ ५ ॥
apunargrahaṇāyāntastyaktvā saṃsāravāsanām ,
saṃpūrṇau śamasaṃtoṣāvādāyodārayā dhiyā 5
5. apunaḥ grahaṇāya antaḥ tyaktvā saṃsāra-vāsanām
saṃpūrṇau śama-saṃtoṣau ādāya udārayā dhiyā
5. antaḥ apunaḥ grahaṇāya saṃsāra-vāsanām tyaktvā
udārayā dhiyā saṃpūrṇau śama-saṃtoṣau ādāya
5. Having inwardly abandoned the tendencies (vāsanā) that lead to repeated cycles of birth and death (saṃsāra), and having fully embraced tranquility (śama) and contentment with a noble intellect...
सपूर्वापरवाक्यार्थविचारविषयाहतम् ।
मनः समरसं कृत्वा सानुसंऽधानमात्मनि ॥ ६ ॥
sapūrvāparavākyārthavicāraviṣayāhatam ,
manaḥ samarasaṃ kṛtvā sānusaṃ'dhānamātmani 6
6. sa-pūrva-apara-vākyā-artha-vicāra-viṣaya-āhatam
manaḥ samarasam kṛtvā sa-anu-saṃ-dhānam ātmani
6. manaḥ sa-pūrva-apara-vākyā-artha-vicāra-viṣaya-āhatam
samarasam kṛtvā ātmani sa-anu-saṃ-dhānam
6. Having made the mind equipoised, thoroughly engaged in the analysis of the meaning of both preceding and succeeding statements, and with focused attention on the Self (ātman)...
सुखदुःखक्षयकरं महानन्देककारणम् ।
मोक्षोपायमिमं राम वक्ष्यमाणं मया शृणु ॥ ७ ॥
sukhaduḥkhakṣayakaraṃ mahānandekakāraṇam ,
mokṣopāyamimaṃ rāma vakṣyamāṇaṃ mayā śṛṇu 7
7. sukha-duḥkha-kṣaya-karam mahā-ānanda-eka-kāraṇam
mokṣa-upāyam imam rāma vakṣyamāṇam mayā śṛṇu
7. rāma mayā vakṣyamāṇam sukha-duḥkha-kṣaya-karam
mahā-ānanda-eka-kāraṇam imam mokṣa-upāyam śṛṇu
7. O Rāma, listen to this means to liberation (mokṣa) that will be spoken by me – which causes the cessation of both joy and sorrow and is the sole cause of great bliss (mahānanda).
इमां मोक्षकथां श्रुत्वा सह सर्वैर्विवेकिभिः ।
परं यास्यसि निर्दुःखं नाशो यत्र न विद्यते ॥ ८ ॥
imāṃ mokṣakathāṃ śrutvā saha sarvairvivekibhiḥ ,
paraṃ yāsyasi nirduḥkhaṃ nāśo yatra na vidyate 8
8. imām mokṣa-kathām śrutvā saha sarvaiḥ vivekibhiḥ
param yāsyasi nirduḥkham nāśaḥ yatra na vidyate
8. sarvaiḥ vivekibhiḥ saha imām mokṣa-kathām śrutvā
nirduḥkham nāśaḥ yatra na vidyate tat param yāsyasi
8. Having heard this discourse on liberation (mokṣa) along with all discerning individuals, you will attain the supreme state, which is free from sorrow and where destruction does not exist.
इदमुक्तं पुराकल्पे ब्रह्मणा परमेष्ठिना ।
सर्वदुःखक्षयकरं परमाश्वासनं श्रियः ॥ ९ ॥
idamuktaṃ purākalpe brahmaṇā parameṣṭhinā ,
sarvaduḥkhakṣayakaraṃ paramāśvāsanaṃ śriyaḥ 9
9. idam uktam purākalpe brahmaṇā parameṣṭhinā
sarvaduḥkhakṣayakaram paramāśvāsanam śriyaḥ
9. idam purākalpe parameṣṭhinā brahmaṇā uktam
sarvaduḥkhakṣayakaram śriyaḥ paramāśvāsanam
9. This teaching was spoken in an ancient epoch by Brahmā, the supreme being, and it brings about the destruction of all suffering and provides supreme solace for one's well-being.
श्रीराम उवाच ।
केनोक्तं कारणेनेदं ब्रह्मन्पूर्व स्वयंभुवा ।
कथं च भवता प्राप्तमेतत्कथय मे प्रभो ॥ १० ॥
śrīrāma uvāca ,
kenoktaṃ kāraṇenedaṃ brahmanpūrva svayaṃbhuvā ,
kathaṃ ca bhavatā prāptametatkathaya me prabho 10
10. śrīrāma uvāca kena uktam kāraṇena idam brahman pūrva
svayambhuvā katham ca bhavatā prāptam etat kathaya me prabho
10. śrīrāma uvāca brahman prabho pūrva svayambhuvā kena kāraṇena
idam uktam ca etat bhavatā katham prāptam me kathaya
10. Śrī Rāma said: O Brahmin (brahman), by what reason was this teaching formerly spoken by the Self-born one (Svayambhū)? And O Lord, tell me how you obtained this.
श्रीवसिष्ठ उवाच ।
अस्त्यनन्तविलासात्मा सर्वगः सर्वसंश्रयः ।
चिदाकाशोऽविनाशात्मा प्रदीपः सर्वजन्तुषु ॥ ११ ॥
śrīvasiṣṭha uvāca ,
astyanantavilāsātmā sarvagaḥ sarvasaṃśrayaḥ ,
cidākāśo'vināśātmā pradīpaḥ sarvajantuṣu 11
11. śrīvasiṣṭha uvāca asti anantavilāsātmā sarvagaḥ
sarvasaṃśrayaḥ cidākāśaḥ avināśātmā pradīpaḥ sarvajantuṣu
11. śrīvasiṣṭha uvāca anantavilāsātmā sarvagaḥ sarvasaṃśrayaḥ
avināśātmā cidākāśaḥ asti sarvajantuṣu pradīpaḥ
11. Śrī Vasiṣṭha said: There exists the consciousness-ether (cidākāśa), whose very nature (ātman) is infinite manifestation, which is omnipresent, the support of all, and whose nature (ātman) is indestructible, shining like a lamp in all living beings.
स्पन्दास्पन्दसमाकारात्ततो विष्णुरजायत ।
स्यन्दमानरसापूरात्तरङ्गः सागरादिव ॥ १२ ॥
spandāspandasamākārāttato viṣṇurajāyata ,
syandamānarasāpūrāttaraṅgaḥ sāgarādiva 12
12. spandāspandasamākārāt tataḥ viṣṇuḥ ajāyata
syandamānarasāpūrāt taraṅgaḥ sāgarāt iva
12. tataḥ spandāspandasamākārāt viṣṇuḥ ajāyata
sāgarāt syandamānarasāpūrāt taraṅgaḥ iva
12. From that state of both vibration and non-vibration, Viṣṇu was born, just as a wave arises from the abundant surge of water in an ocean.
सुमेरुकर्णिकात्तस्य दिग्दलाद्धृदयाम्बुजात् ।
तारकाकेसरवतः परमेष्ठी व्यजायत ॥ १३ ॥
sumerukarṇikāttasya digdalāddhṛdayāmbujāt ,
tārakākesaravataḥ parameṣṭhī vyajāyata 13
13. sumerukarṇikāt tasya digdalāt hṛdayāmbujāt
tārakākesaravataḥ parameṣṭhī vyajayata
13. parameṣṭhī tasya sumerukarṇikāt digdalāt
hṛdayāmbujāt tārakākesaravataḥ vyajayata
13. From the heart-lotus of that (supreme being/creation), which had Mount Meru as its pericarp, the directions as its petals, and stars as its filaments, Parameṣṭhī (Brahmā) was born.
वेदवेदार्थविद्देवमुनिमूण्डलमण्डितः ।
सोऽसृजत्सकल सग विकल्पौघं यथा मनः ॥ १४ ॥
vedavedārthaviddevamunimūṇḍalamaṇḍitaḥ ,
so'sṛjatsakala saga vikalpaughaṃ yathā manaḥ 14
14. vedavedārthavit devamunimaṇḍalamaṇḍitaḥ saḥ
asṛjat sakalam sargam vikalpaugham yathā manaḥ
14. saḥ vedavedārthavit devamunimaṇḍalamaṇḍitaḥ
sakalam sargam vikalpaugham yathā manaḥ asṛjat
14. He (Brahmā), the knower of the Vedas and their meanings, revered by assemblies of gods and sages, created the entire creation, a multitude of diverse forms, just as the mind does.
जम्बूद्वूपिस्य कोणेऽखिरवर्षे भारतनामनि ।
ससज जनसर्गौधं ह्याधिव्याधिपरिप्लुतम् ॥ १५ ॥
jambūdvūpisya koṇe'khiravarṣe bhāratanāmani ,
sasaja janasargaudhaṃ hyādhivyādhipariplutam 15
15. jambūdvīpasya koṇe akhilavarṣe bhāratanāmani
sasṛja janasargaugham hi ādhivyādhipariplutam
15. jambūdvīpasya koṇe akhilavarṣe bhāratanāmani hi
ādhivyādhipariplutam janasargaugham sasṛja (saḥ is implied)
15. In the region of Jambūdvīpa, in the entire land named Bhārata, he indeed created the multitude of human generations, who were afflicted by mental anguish (ādhi) and physical diseases (vyādhi).
भावाभावविषण्णाङ्गमुत्पातध्वसतत्परम् ।
सर्गेऽस्मिन्भूतजातीना नानाव्यसनसकुलम् ॥ १६ ॥
bhāvābhāvaviṣaṇṇāṅgamutpātadhvasatatparam ,
sarge'sminbhūtajātīnā nānāvyasanasakulam 16
16. bhāvābhāvaviṣaṇṇāṅgam utpātadhvaṃsatatparam
sarge asmin bhūtajātīnām nānāvyasanasākulam
16. (saḥ (implied) janasargaugham (from previous
verse)) asmin sarge bhūtajātīnām
bhāvābhāvaviṣaṇṇāṅgam utpātadhvaṃsatatparam
nānāvyasanasākulam (sasṛja (from previous verse))
16. In this creation of living beings, he made (them) whose bodies were saddened by existence and non-existence (birth and death), prone to destruction through portents and calamities, and filled with various misfortunes.
जनस्यैतस्य दुःखं तद्दृष्ट्वा सकललोककृत् ।
जगाम करुणामीशः पुत्रदुःखात्पिता यथा ॥ १७ ॥
janasyaitasya duḥkhaṃ taddṛṣṭvā sakalalokakṛt ,
jagāma karuṇāmīśaḥ putraduḥkhātpitā yathā 17
17. janasya etasya duḥkham tat dṛṣṭvā sakalalokakṛt
jagāma karuṇām īśaḥ putraduḥkhāt pitā yathā
17. sakalalokakṛt īśaḥ etasya janasya tat duḥkham
dṛṣṭvā putraduḥkhāt pitā yathā karuṇām jagāma
17. Upon seeing the suffering of these beings, the Lord (īśa), the creator of all worlds, felt compassion, just as a father would (feel compassion) for the suffering of his son.
क एतेषां हताशानां दुःखस्यान्तो हतायुषाम् ।
स्यादिति क्षणमेकाग्रं चिन्तयामास भूतये ॥ १८ ॥
ka eteṣāṃ hatāśānāṃ duḥkhasyānto hatāyuṣām ,
syāditi kṣaṇamekāgraṃ cintayāmāsa bhūtaye 18
18. ka eteṣām hatāśānām duḥkhasya antaḥ hatāyuṣām
syāt iti kṣaṇam ekāgram cintayāmāsa bhūtaye
18. kaḥ eteṣām hatāśānām hatāyuṣām duḥkhasya antaḥ
syāt iti bhūtaye ekāgram kṣaṇam cintayāmāsa
18. "What could be the end of suffering (duḥkha) for these hopeless beings, whose lives are destroyed?" Thinking this, he pondered for a moment with a concentrated mind for the welfare of all creatures.
इति संचिन्त्य भगवान्ससर्ज स्वयमीश्वरः ।
तपो धर्म च दानं च सत्यं तीर्थानि चैव हि ॥ १९ ॥
iti saṃcintya bhagavānsasarja svayamīśvaraḥ ,
tapo dharma ca dānaṃ ca satyaṃ tīrthāni caiva hi 19
19. iti saṃcintya bhagavān sasarja svayam īśvaraḥ
tapaḥ dharmam ca dānam ca satyam tīrthāni ca eva hi
19. iti saṃcintya,
bhagavān īśvaraḥ svayam tapaḥ ca dharmam ca dānam ca satyam ca tīrthāni eva hi sasarja
19. Having thus reflected deeply, the divine Lord (īśvara) himself created ascetic practice (tapas), natural law (dharma), charity (dāna), truth, and indeed, holy places.
एतत्सृष्ट्वा पुनदवाश्चन्तयामास भूतकृत् ।
पुंसां नानेन सर्गस्य दुःखस्यान्त इति स्वयम् ॥ २० ॥
etatsṛṣṭvā punadavāścantayāmāsa bhūtakṛt ,
puṃsāṃ nānena sargasya duḥkhasyānta iti svayam 20
20. etat sṛṣṭvā punaḥ devaḥ ca cintayāmāsa bhūtakṛt
puṃsām na anena sargasya duḥkhasya antaḥ iti svayam
20. bhūtakṛt devaḥ etat sṛṣṭvā punaḥ svayam iti
cintayāmāsa "puṃsām anena sargasya duḥkhasya antaḥ na"
20. Having created these things, the divine creator of beings (bhūtakṛt) again thought to himself, "For human beings, there is no end to suffering (duḥkha) through this creation."
निर्वाणं नाम परमं सुखं येन पुनर्जनः ।
न जायते न म्रियते तज्ज्ञानादेव लभ्यते ॥ २१ ॥
nirvāṇaṃ nāma paramaṃ sukhaṃ yena punarjanaḥ ,
na jāyate na mriyate tajjñānādeva labhyate 21
21. nirvāṇam nāma paramam sukham yena punar janaḥ
na jāyate na mriyate tat jñānāt eva labhyate
21. yena janaḥ punar na jāyate na mriyate,
tat nāma paramam sukham nirvāṇam jñānāt eva labhyate
21. The supreme happiness (nirvāṇa) is that by which a person is neither born again nor dies. That (nirvāṇa) is attained only through knowledge (jñāna).
संसारोत्तरणे जन्तोरुपायो ज्ञानमेव हि ।
तपो दानं तथा तीर्थमनुपायाः प्रकीर्तिताः ॥ २२ ॥
saṃsārottaraṇe jantorupāyo jñānameva hi ,
tapo dānaṃ tathā tīrthamanupāyāḥ prakīrtitāḥ 22
22. saṃsāra uttaraṇe jantoḥ upāyaḥ jñānam eva hi
tapaḥ dānam tathā tīrtham anupāyāḥ prakīrtitāḥ
22. jantoḥ saṃsāra uttaraṇe jñānam eva hi upāyaḥ
tapaḥ dānam tathā tīrtham anupāyāḥ prakīrtitāḥ
22. For a living being to cross over the cycle of rebirth (saṃsāra), knowledge (jñāna) alone is indeed the means. Austerity (tapas), charity (dāna), and pilgrimage are declared to be ineffective methods.
तत्तावदुःखमोक्षार्थ जनस्यास्य हतात्मनः ।
प्रत्यग्रं तरणोपायमाशु प्रकटयाम्यहम् ॥ २३ ॥
tattāvaduḥkhamokṣārtha janasyāsya hatātmanaḥ ,
pratyagraṃ taraṇopāyamāśu prakaṭayāmyaham 23
23. tat tāvat duḥkhamokṣārtham janasya asya hatātmanaḥ
pratyagram taraṇopāyam āśu prakaṭayāmi aham
23. aham tat tāvat asya hatātmanaḥ janasya duḥkhamokṣārtham
pratyagram taraṇopāyam āśu prakaṭayāmi
23. Therefore, for the liberation (mokṣa) from suffering of this afflicted person, whose self (ātman) is distressed, I will quickly reveal a fresh means of crossing over.
इति संचिन्त्य भगवान्ब्रह्मा कमलसंस्थितः ।
मनसा परिसंकल्प्य मामुत्पादितवानिमम् ॥ २४ ॥
iti saṃcintya bhagavānbrahmā kamalasaṃsthitaḥ ,
manasā parisaṃkalpya māmutpāditavānimam 24
24. iti saṃcintya bhagavān brahmā kamalasaṃsthitaḥ
manasā parisaṃkalpya mām utpāditavān imam
24. iti saṃcintya kamalasaṃsthitaḥ bhagavān brahmā
manasā parisaṃkalpya mām imam utpāditavān
24. Having thus reflected, the revered Lord Brahmā, who is seated on a lotus, mentally conceived and then created me (this one).
कुतोऽप्युत्पन्न एवाशु ततोऽहं समुपस्थितः ।
पितुस्तस्य पुनः शीघ्रमूर्मिरूर्मेरिवानघ ॥ २५ ॥
kuto'pyutpanna evāśu tato'haṃ samupasthitaḥ ,
pitustasya punaḥ śīghramūrmirūrmerivānagha 25
25. kutaḥ api utpannaḥ eva āśu tataḥ ahaṃ samupasthitaḥ
pituḥ tasya punaḥ śīghram ūrmiḥ ūrmeḥ iva anagha
25. anagha ahaṃ kutaḥ api āśu utpannaḥ eva tataḥ
samupasthitaḥ punaḥ tasya pituḥ śīghram ūrmiḥ ūrmeḥ iva
25. O sinless one (anagha), I quickly arose from somewhere and then promptly appeared. Just as a wave quickly emerges from another wave, so too did I swiftly reappear from his father.
कमण्डलुधरो नाथः सकमण्डलुना मया ।
साक्षमालः साक्षमालं स प्रणम्याभिवादितः ॥ २६ ॥
kamaṇḍaludharo nāthaḥ sakamaṇḍalunā mayā ,
sākṣamālaḥ sākṣamālaṃ sa praṇamyābhivāditaḥ 26
26. kamaṇḍaludharaḥ nāthaḥ sakamaṇḍalunā mayā
sa-akṣamālaḥ sa-akṣamālam sa praṇamya abhivāditaḥ
26. nāthaḥ kamaṇḍaludharaḥ sa-akṣamālaḥ mayā
sakamaṇḍalunā praṇamya saḥ sa-akṣamālam abhivāditaḥ
26. The lord (nāthaḥ), carrying a water-pot and adorned with a rosary, was greeted by me, who also carried a water-pot. Having bowed down, I saluted him, the one adorned with a rosary.
एहि पुत्रेति मामुक्त्वा स स्वाब्जस्योत्तरे दले ।
शुक्लाश्च इव शीतांशु योजयामास पाणिना ॥ २७ ॥
ehi putreti māmuktvā sa svābjasyottare dale ,
śuklāśca iva śītāṃśu yojayāmāsa pāṇinā 27
27. ehi putra iti mām uktvā sa sva abjasya uttare
dale śuklāḥ ca iva śītāṃśum yojayāmāsa pāṇinā
27. saḥ mām ehi putra iti uktvā pāṇinā sva abjasya
uttare dale śuklāḥ ca iva śītāṃśum yojayāmāsa
27. After saying to me, 'Come, son!', he then, with his hand, placed me on the northern petal of his own lotus, appearing bright and like the cool-rayed moon.
मृगकृत्तिपरीधानो मृगकृत्तिनिजाम्बरम् ।
मामुवाच पिता ब्रह्मा सुहंसः सारसं यथा ॥ २८ ॥
mṛgakṛttiparīdhāno mṛgakṛttinijāmbaram ,
māmuvāca pitā brahmā suhaṃsaḥ sārasaṃ yathā 28
28. mṛgakṛttiparīdhānaḥ mṛgakṛttinija ambaram
mām uvāca pitā brahmā suhaṃsaḥ sārasam yathā
28. pitā brahmā mṛgakṛttiparīdhānaḥ suhaṃsaḥ
mām mṛgakṛttinijāmbaram uvāca yathā sārasam
28. Father Brahma, who wore a deer-skin as his garment and whose vehicle is a swan, spoke to me, who also had a deer-skin as my own garment, just as a swan speaks to a lotus-dweller.
मुहूर्तमात्रं ते पुत्र चेतो वानरचञ्चलम् ।
अज्ञानमभ्यास्रशतु शशः शशधरं यथा ॥ २९ ॥
muhūrtamātraṃ te putra ceto vānaracañcalam ,
ajñānamabhyāsraśatu śaśaḥ śaśadharaṃ yathā 29
29. muhūrtamātram te putra cetaḥ vānaracañcalam
ajñānam abhyāsraśatu śaśaḥ śaśadharam yathā
29. putra te vānaracañcalam cetaḥ muhūrtamātram
ajñānam śaśaḥ śaśadharam yathā abhyāsraśatu
29. O son, may ignorance (ajñāna) envelop your mind, which is as fickle as a monkey, just as a hare obscures the moon.
इति तेनाशु शप्तः सन्विचारसमनन्तरम् ।
अहं विस्मृतवान्सर्वे स्वरूपममलं किल ॥ ३० ॥
iti tenāśu śaptaḥ sanvicārasamanantaram ,
ahaṃ vismṛtavānsarve svarūpamamalaṃ kila 30
30. iti tena āśu śaptaḥ san vicārasamanantaram
aham vismṛtavān sarve svarūpam amalam kila
30. iti tena āśu śaptaḥ san,
vicārasamanantaram aham sarve amalam svarūpam vismṛtavān kila
30. Thus, having been swiftly cursed by him, and immediately after reflection, I indeed forgot all of my pure true nature (svarūpa).
अथाहं दीनता यातः स्थितोऽसंबुद्धया धिया ।
दुःखशोकाभिसंतप्तो जातो जन इवाधनः ॥ ३१ ॥
athāhaṃ dīnatā yātaḥ sthito'saṃbuddhayā dhiyā ,
duḥkhaśokābhisaṃtapto jāto jana ivādhanaḥ 31
31. atha aham dīnatā yātaḥ sthitaḥ asaṃbuddhaya dhiyā
duḥkhaśokābhisantaptaḥ jātaḥ jana iva adhanaḥ
31. atha aham dīnatā yātaḥ,
asaṃbuddhaya dhiyā sthitaḥ,
duḥkhaśokābhisantaptaḥ adhanaḥ jana iva jātaḥ
31. Then, having fallen into a state of misery, I remained with an unenlightened intellect (dhī), becoming like a poor person tormented by suffering and grief.
कष्टं संसारनामायं दोषः कथमिहागतः ।
इति चिन्तितवानन्तस्तूष्णीमेव व्यवस्थितः ॥ ३२ ॥
kaṣṭaṃ saṃsāranāmāyaṃ doṣaḥ kathamihāgataḥ ,
iti cintitavānantastūṣṇīmeva vyavasthitaḥ 32
32. kaṣṭam saṃsāranāma ayam doṣaḥ katham iha āgataḥ
iti cintitavān antaḥ tūṣṇīm eva vyavasthitaḥ
32. kaṣṭam! saṃsāranāma ayam doṣaḥ katham iha āgataḥ ? iti antaḥ cintitavān,
tūṣṇīm eva vyavasthitaḥ
32. Alas! How did this defect, called (saṃsāra), come here? Thinking thus internally, he then remained silent.
अथाभ्यधात्स मां तातः पुत्र किं दुःखवानसि ।
दुःखोपघातं मां पृच्छ सुखी नित्यं भविष्यसि ॥ ३३ ॥
athābhyadhātsa māṃ tātaḥ putra kiṃ duḥkhavānasi ,
duḥkhopaghātaṃ māṃ pṛccha sukhī nityaṃ bhaviṣyasi 33
33. atha abhyadhāt saḥ mām tātaḥ putra kim duḥkhavān asi
duḥkhopaghātam mām pṛccha sukhī nityam bhaviṣyasi
33. atha saḥ tātaḥ mām abhyadhāt putra kim duḥkhavān asi
mām duḥkhopaghātam pṛccha nityam sukhī bhaviṣyasi
33. Then my father said to me, "Son, why are you sorrowful? Ask me about the cessation of suffering, and you will always be happy."
ततः पृष्टः स भगवान्मया सकललोककृत् ।
हेमपद्मदलस्थेन संसारव्याधिभेषजम् ॥ ३४ ॥
tataḥ pṛṣṭaḥ sa bhagavānmayā sakalalokakṛt ,
hemapadmadalasthena saṃsāravyādhibheṣajam 34
34. tataḥ pṛṣṭaḥ saḥ bhagavān mayā sakala-loka-kṛt
hema-padma-dala-sthena saṃsāra-vyādhi-bheṣajam
34. tataḥ mayā saḥ bhagavān sakala-loka-kṛt
hema-padma-dala-sthena saṃsāra-vyādhi-bheṣajam pṛṣṭaḥ
34. Then I asked that revered Lord, the creator of all worlds, who was seated on a golden lotus petal, about the remedy for the disease of transmigratory existence (saṃsāra).
कथं नाथ महादुःखमयः संसार आगतः ।
कथं च क्षीयते जन्तोरिति पृष्टेन तेन मे ॥ ३५ ॥
kathaṃ nātha mahāduḥkhamayaḥ saṃsāra āgataḥ ,
kathaṃ ca kṣīyate jantoriti pṛṣṭena tena me 35
35. katham nātha mahā-duḥkha-mayaḥ saṃsāraḥ āgataḥ
katham ca kṣīyate jantoḥ iti pṛṣṭena tena me
35. nātha mahā-duḥkha-mayaḥ saṃsāraḥ katham āgataḥ
ca jantoḥ katham kṣīyate iti me tena pṛṣṭena
35. "O Lord, how did this transmigratory existence (saṃsāra), which is full of great suffering, come about? And how is it destroyed for a living being?" These were the questions asked by me to him.
तज्ज्ञानं सुबहु प्रोक्तं यज्ज्ञात्वा पावनं परम् ।
अहं पितुरभिप्रायः किलाधिक इव स्थितः ॥ ३६ ॥
tajjñānaṃ subahu proktaṃ yajjñātvā pāvanaṃ param ,
ahaṃ piturabhiprāyaḥ kilādhika iva sthitaḥ 36
36. tat jñānam su-bahu proktam yat jñātvā pāvanam
param aham pituḥ abhiprāyaḥ kila adhika iva sthitaḥ
36. yat jñānam jñātvā param pāvanam (bhavati) tat jñānam su-bahu
proktam aham pituḥ abhiprāyaḥ adhika iva kila sthitaḥ
36. That knowledge, which, upon being known, is the supreme purification, was extensively expounded. Having assimilated it, I indeed felt as if I had become more significant than my father's original intention.
ततो विदितवेद्यं मां निजां प्रकृतिमास्थितम् ।
स उवाच जगत्कर्ता वक्ता सकलकारणम् ॥ ३७ ॥
tato viditavedyaṃ māṃ nijāṃ prakṛtimāsthitam ,
sa uvāca jagatkartā vaktā sakalakāraṇam 37
37. tataḥ vidita-vedyam mām nijām prakṛtim āsthitam
saḥ uvāca jagat-kartā vaktā sakala-kāraṇam
37. tataḥ jagat-kartā vaktā sakala-kāraṇam saḥ
vidita-vedyam nijām prakṛtim āsthitam mām uvāca
37. Then, the creator of the world (jagat-kartā), the speaker, and the cause of all, spoke to me, who had understood all that was to be known and was established in my own intrinsic nature (prakṛti).
शापेनाज्ञपदं नीत्वा पृच्छकस्त्वं मया कृतः ।
पुत्रास्य ज्ञानसारस्य समस्तजनसिद्धये ॥ ३८ ॥
śāpenājñapadaṃ nītvā pṛcchakastvaṃ mayā kṛtaḥ ,
putrāsya jñānasārasya samastajanasiddhaye 38
38. śāpena ajña-padam nītvā pṛcchakaḥ tvam mayā kṛtaḥ
putra asya jñāna-sārasya samasta-jana-siddhaye
38. putra,
mayā śāpena ajña-padam nītvā tvam pṛcchakaḥ kṛtaḥ,
asya jñāna-sārasya samasta-jana-siddhaye
38. O son, by means of a curse, I caused you to become a questioner, leading you into a state of ignorance. This was for the attainment (siddhi) of all people (jana), through this essence of knowledge (jñāna-sāra).
इदानीं शान्तशापस्त्वं परं बोधमुपागतः ।
संस्थितोऽहमिवैकान्माऽकनक कनकादिवत् ॥ ३९ ॥
idānīṃ śāntaśāpastvaṃ paraṃ bodhamupāgataḥ ,
saṃsthito'hamivaikānmā'kanaka kanakādivat 39
39. idānīm śānta-śāpaḥ tvam param bodham upāgataḥ
saṃsthitaḥ aham iva ekātmā akanakam kanakādivat
39. idānīm,
śānta-śāpaḥ tvam param bodham upāgataḥ.
aham iva ekātmā,
akanakam kanakādivat,
saṃsthitaḥ
39. Now, you, whose curse is appeased, have attained supreme knowledge. You are established like me, as the one Self (eka-ātman), just as an object (that is not raw gold) is (still essentially) gold.
गच्छेदानीं महीपृष्ठे जम्बूद्वीपान्तरस्थितम् ।
साधो भरतवर्ष त्वं लोकानुग्रहहेतुना ॥ ४० ॥
gacchedānīṃ mahīpṛṣṭhe jambūdvīpāntarasthitam ,
sādho bharatavarṣa tvaṃ lokānugrahahetunā 40
40. gaccha idānīm mahī-pṛṣṭhe jambū-dvīpa-antara-sthitam
sādho bhārata-varṣam tvam loka-anugraha-hetunā
40. sādho,
tvam idānīm mahī-pṛṣṭhe jambū-dvīpa-antara-sthitam bhārata-varṣam loka-anugraha-hetunā gaccha
40. O virtuous one (sādho), now you should go to Bhāratavarṣa, which is situated on the surface of the earth within the continent of Jambudvipa, for the sake of bestowing grace upon the people (loka-anugraha).
तत्र क्रियाकाण्डपरास्त्वया पुत्र महाधिया ।
उपदेश्वाः क्रियाकाण्डक्रमेण क्रमशालिना ॥ ४१ ॥
tatra kriyākāṇḍaparāstvayā putra mahādhiyā ,
upadeśvāḥ kriyākāṇḍakrameṇa kramaśālinā 41
41. tatra kriyākāṇḍaparāḥ tvayā putra mahādhiyā
| upadeśyāḥ kriyākāṇḍakrameṇa kramaśālinā ||
41. putra,
tatra,
kriyākāṇḍaparāḥ,
tvayā,
mahādhiyā,
kramaśālinā,
kriyākāṇḍakrameṇa,
upadeśyāḥ
41. O son, in that regard, those who are engrossed in the ritualistic section (karma) should be instructed by you, who possess great intellect, systematically and according to the sequence of that ritualistic section (karma).
विरर्क्ताचेत्ताश्च तथा महाप्राज्ञा विचारिणः ।
उपदेश्यास्त्वया साधो ज्ञानेनानन्ददायिना ॥ ४२ ॥
virarktācettāśca tathā mahāprājñā vicāriṇaḥ ,
upadeśyāstvayā sādho jñānenānandadāyinā 42
42. viraktacetāḥ ca tathā mahāprājñāḥ vicāriṇaḥ |
upadeśyāḥ tvayā sādho jñānena ānandadāyinā ||
42. sādho,
tathā,
viraktacetāḥ ca,
mahāprājñāḥ,
vicāriṇaḥ ca,
tvayā,
ānandadāyinā,
jñānena,
upadeśyāḥ
42. And similarly, O virtuous one, those whose minds are dispassionate, the highly discerning and intelligent ones, should be instructed by you with knowledge (jñāna) that bestows bliss.
इति तेन नियुक्तोऽहं पित्रा कमलयोनिना ।
इह राघव तिष्ठामि यावद्भूतपरम्परा ॥ ४३ ॥
iti tena niyukto'haṃ pitrā kamalayoninā ,
iha rāghava tiṣṭhāmi yāvadbhūtaparamparā 43
43. iti tena niyuktaḥ aham pitrā kamalayoninā |
iha rāghava tiṣṭhāmi yāvat bhūtaparamparā ||
43. rāghava,
iti,
tena,
kamalayoninā,
pitrā,
niyuktaḥ,
aham,
iha,
yāvat,
bhūtaparamparā,
tiṣṭhāmi
43. O Rāghava, having been thus appointed by him, my father, the lotus-born (Brahma), I remain here as long as the succession of beings (saṃsāra) continues.
कर्तव्यमस्ति न ममेह हि किंचिदेव स्थातव्यमित्यतिमना भुवि संस्थितोऽस्मि ।
संशान्तया सततसुप्तधियेह वृत्या कार्य करोमि न च किंचिदहं करोमि ॥ ४४ ॥
kartavyamasti na mameha hi kiṃcideva sthātavyamityatimanā bhuvi saṃsthito'smi ,
saṃśāntayā satatasuptadhiyeha vṛtyā kārya karomi na ca kiṃcidahaṃ karomi 44
44. kartavyam asti na mama iha hi kiñcit eva
sthātavyam iti atimanāḥ bhuvi saṃsthitaḥ asmi
| saṃśāntayā satatasuptadhiyā iha vṛttyā
kāryam karomi na ca kiñcit aham karomi ||
44. hi,
iha,
mama,
kiñcit,
kartavyam,
na asti,
sthātavyam,
iti,
atimanāḥ,
bhuvi,
saṃsthitaḥ asmi iha,
saṃśāntayā,
satatasuptadhiyā,
vṛttyā,
kāryam,
karomi,
ca,
aham,
kiñcit,
na,
karomi
44. Indeed, there is absolutely nothing here for me to do, nor anything for me to simply be; thus, I am established on this earth with a mind that is extremely detached. With a completely peaceful and perpetually dormant intellect (buddhi), I perform actions, yet (in reality) I do nothing.

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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 (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 (current chapter) 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