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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-11

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श्रीवसिष्ठ उवाच ।
एतत्ते कथितं सर्व ज्ञानावतरणं भुवि ।
मया स्वमीहितं चेव कमलोद्भवचेष्टितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
etatte kathitaṃ sarva jñānāvataraṇaṃ bhuvi ,
mayā svamīhitaṃ ceva kamalodbhavaceṣṭitam 1
1. śrīvasiṣṭha uvāca etat te kathitam sarvam jñānāvataraṇam
bhuvi mayā sva īhitam ca eva kamalodbhavaceṣṭitam
1. śrīvasiṣṭha uvāca mayā te etat sarvam jñānāvataraṇam
sva īhitam ca kamalodbhavaceṣṭitam eva bhuvi kathitam
1. Shri Vasishtha said: "I have recounted to you all of this: the manifestation of knowledge (jñāna) on earth, my own aspiration, and indeed, the activities of Brahma, the lotus-born."
तदिदं परमं ज्ञानं श्रोतुमद्य तवानघ ।
भृशमुत्कण्ठितं चेतो महतः सुकृतोदयात् ॥ २ ॥
tadidaṃ paramaṃ jñānaṃ śrotumadya tavānagha ,
bhṛśamutkaṇṭhitaṃ ceto mahataḥ sukṛtodayāt 2
2. tat idam paramam jñānam śrotum adya tava anagha
bhṛśam utkaṇṭhitam cetaḥ mahataḥ sukṛta udayāt
2. anagha adya tava cetaḥ idam paramam jñānam
śrotum mahataḥ sukṛta udayāt bhṛśam utkaṇṭhitam
2. O sinless one, your mind (cetas) is now exceedingly eager to hear this supreme knowledge (jñāna), due to the rise of great merit (sukṛta).
श्रीराम उवाच ।
कथं ब्रह्मन्मगवतो लोके ज्ञानावतारणे ।
सर्गादनन्तरं बुद्धिः प्रवृत्ता परमेष्ठिनः ॥ ३ ॥
śrīrāma uvāca ,
kathaṃ brahmanmagavato loke jñānāvatāraṇe ,
sargādanantaraṃ buddhiḥ pravṛttā parameṣṭhinaḥ 3
3. śrīrāma uvāca katham brahman bhagavataḥ loke jñānāvataraṇe
sargāt anantaram buddhiḥ pravṛttā parameṣṭhinaḥ
3. śrīrāma uvāca brahman katham sargāt anantaram loke
jñānāvataraṇe bhagavataḥ parameṣṭhinaḥ buddhiḥ pravṛttā
3. Shri Rama said: "O revered Brahman, how did the intellect (buddhi) of the venerable Lord (bhagavat), the Supreme Being (Parameṣṭhin), become engaged in the world for the manifestation of knowledge (jñāna), immediately after creation (sarga)?"
श्रीवसिष्ठ उवाच ।
परमे ब्रह्मणि ब्रह्मा स्वभाववशतः स्वयम् ।
जातः स्पन्दमयो नित्यमूर्मिरम्बुनिधाविव ॥ ४ ॥
śrīvasiṣṭha uvāca ,
parame brahmaṇi brahmā svabhāvavaśataḥ svayam ,
jātaḥ spandamayo nityamūrmirambunidhāviva 4
4. śrīvasiṣṭha uvāca parame brahmaṇi brahmā svabhāva vaśataḥ
svayam jātaḥ spandamayaḥ nityam ūrmiḥ ambunidhau iva
4. śrīvasiṣṭha uvāca parame brahmaṇi svayam brahmā svabhāva
vaśataḥ nityam spandamayaḥ jātaḥ ambunidhau ūrmiḥ iva
4. Shri Vasishtha said: "Within the supreme Absolute (brahman), Brahma himself arose, by the power of his intrinsic nature (svabhāva), eternally consisting of vibration, just as a wave (ūrmi) arises in the ocean (ambunidhi)."
दृष्ट्वैवमातुरं सर्ग सर्गस्य सकलां गतिम् ।
भूतभव्यभविष्यस्थां दश परमेश्वरः ॥ ५ ॥
dṛṣṭvaivamāturaṃ sarga sargasya sakalāṃ gatim ,
bhūtabhavyabhaviṣyasthāṃ daśa parameśvaraḥ 5
5. dṛṣṭvā evam āturam sargam sargasya sakalām
gatim bhūtabhavyabhaviṣyasthām daśa parameśvaraḥ
5. parameśvaraḥ evam āturam sargam sargasya
bhūtabhavyabhaviṣyasthām sakalām gatim dṛṣṭvā daśa
5. Having thus observed creation (sarga) in distress, and the entire state (gati) of creation as it exists in the past, present, and future, the Supreme Lord (Parameśvara) maintained it.
सक्रियाक्रमकालस्य कृतादेः क्षय आगते ।
मोहमालोच्य लोकानां कारुण्यमगमत्प्रभुः ॥ ६ ॥
sakriyākramakālasya kṛtādeḥ kṣaya āgate ,
mohamālocya lokānāṃ kāruṇyamagamatprabhuḥ 6
6. sa-kriyākramakālasya kṛta-ādeḥ kṣaye āgate
moham ālocya lokānām kāruṇyam agamat prabhuḥ
6. kṛtādeḥ sa-kriyākramakālasya kṣaye āgate
prabhuḥ lokānām moham ālocya kāruṇyam agamat
6. When the time of the sequential process of activity, starting with the Kṛta Yuga, reached its decay, the Lord (prabhu), having contemplated the delusion of beings, was filled with compassion.
ततो मामीश्वरः सृष्ट्वा ज्ञानेनायोज्य चासकृत् ।
विससर्ज महीपीठं लोकस्याज्ञानशान्तये ॥ ७ ॥
tato māmīśvaraḥ sṛṣṭvā jñānenāyojya cāsakṛt ,
visasarja mahīpīṭhaṃ lokasyājñānaśāntaye 7
7. tataḥ mām īśvaraḥ sṛṣṭvā jñānena āyojya ca asakṛt
visasarja mahīpīṭham lokasya ajñāna-śāntaye
7. tataḥ īśvaraḥ mām sṛṣṭvā ca asakṛt jñānena āyojya
lokasya ajñānaśāntaye mahīpīṭham visasarja
7. Then the Lord (īśvara), having created me, and having repeatedly endowed me with knowledge (jñāna), sent me forth to the surface of the earth for the pacification of the world's ignorance.
यथाहं प्रहितस्तेन तथान्ये च महर्षयः ।
सनत्कुमारप्रमुखा नारदाद्याश्च भूरिशः ॥ ८ ॥
yathāhaṃ prahitastena tathānye ca maharṣayaḥ ,
sanatkumārapramukhā nāradādyāśca bhūriśaḥ 8
8. yathā aham prahitaḥ tena tathā anye ca maharṣayaḥ
Sanatkumāra-pramukhāḥ Nārada-ādyāḥ ca bhūriśaḥ
8. yathā aham tena prahitaḥ tathā ca anye maharṣayaḥ
Sanatkumāpramukhāḥ ca Nāradādyāḥ bhūriśaḥ
8. Just as I was sent forth by Him, so also were other great sages (maharṣi), prominently Sanatkumāra, and Nārada and many others, in great numbers.
क्रियाक्रमेण पुण्येन तथा ज्ञानक्रमेण च ।
मनोमोहामयोन्नद्धमुद्धर्तुं लोकमीरिताः ॥ ९ ॥
kriyākrameṇa puṇyena tathā jñānakrameṇa ca ,
manomohāmayonnaddhamuddhartuṃ lokamīritāḥ 9
9. kriyākrameṇa puṇyena tathā jñānakrameṇa ca
manomohāmayonnaddham uddhartuṃ lokam īritāḥ
9. manomohāmayonnaddham lokam kriyākrameṇa
puṇyena tathā jñānakrameṇa ca uddhartum īritāḥ
9. They were proclaimed in order to uplift humanity, which was overcome by the disease of mental delusion, through virtuous actions (karma) and also through the path of knowledge.
महर्षिभिस्ततस्तैस्तैः क्षीणे कृतयुगे पुरा ।
क्रमात्क्रियाक्रमे शुद्धे पृथिव्या तनुतां गते ॥ १० ॥
maharṣibhistatastaistaiḥ kṣīṇe kṛtayuge purā ,
kramātkriyākrame śuddhe pṛthivyā tanutāṃ gate 10
10. mahārṣibhiḥ tataḥ taiḥ taiḥ kṣīṇe kṛtayuge purā
kramāt kriyākrame śuddhe pṛthivyā tanutāṃ gate
10. purā kṛtayuge kṣīṇe pṛthivyā śuddhe kriyākrame
kramāt tanutāṃ gate tataḥ taiḥ taiḥ mahārṣibhiḥ
10. Formerly, in ancient times, when the Kṛta Yuga had waned and the pure path of action (karma) on Earth had gradually diminished, then by those great sages...
क्रियाक्रमविधानार्थं मर्यादानियमाय च ।
पृथग्देशविभागेन भूपालाः परिकल्पिताः ॥ ११ ॥
kriyākramavidhānārthaṃ maryādāniyamāya ca ,
pṛthagdeśavibhāgena bhūpālāḥ parikalpitāḥ 11
11. kriyākramavidhānārtham maryādāniyamāya ca
pṛthagdeśavibhāgena bhūpālāḥ parikalpitāḥ
11. kriyākramavidhānārtham maryādāniyamāya ca
pṛthagdeśavibhāgena bhūpālāḥ parikalpitāḥ
11. For the purpose of establishing the path of action (karma) and for regulating societal norms, kings were appointed by dividing the land into distinct territories.
बहूनि स्मृतिशास्त्राणि यज्ञशास्त्राणि चावनौ ।
धर्मकामार्थसिद्ध्यर्थं कल्पितान्युचितान्यथ ॥ १२ ॥
bahūni smṛtiśāstrāṇi yajñaśāstrāṇi cāvanau ,
dharmakāmārthasiddhyarthaṃ kalpitānyucitānyatha 12
12. bahūni smṛtiśāstrāṇi yajñaśāstrāṇi ca avanau
dharmakāmārthasiddhyartham kalpitāni ucitāni atha
12. atha avanau bahūni ucitāni smṛtiśāstrāṇi ca
yajñaśāstrāṇi dharmakāmārthasiddhyartham kalpitāni
12. Then, many appropriate Smṛti scriptures and ritual (yajña) treatises were formulated on Earth for the attainment of righteousness (dharma), prosperity (artha), and pleasure (kāma).
कालचक्रे वहत्यस्मिंस्ततो विगलिते क्रमे ।
प्रत्यहं भोजनपरे जने शाल्यर्जनोन्मुखे ॥ १३ ॥
kālacakre vahatyasmiṃstato vigalite krame ,
pratyahaṃ bhojanapare jane śālyarjanonmukhe 13
13. kālacakre vahati asmin tataḥ vigalite krame
pratyaham bhojanapare jane śālyarjanonmukhe
13. asmin kālacakre vahati,
tataḥ krame vigalite,
jane pratyaham bhojanapare śālyarjanonmukhe (sati)
13. As this wheel of time (kālacakra) turns, and the established order (krama) dissolves, with people daily preoccupied with food, focused on earning rice.
द्वन्द्वानि संप्रवृत्तानि विषयार्थे महीभुजाम् ।
दण्ड्यतां संप्रयातानि भूतानि भूवि भूरिशः ॥ १४ ॥
dvandvāni saṃpravṛttāni viṣayārthe mahībhujām ,
daṇḍyatāṃ saṃprayātāni bhūtāni bhūvi bhūriśaḥ 14
14. dvandvāni sampravṛttāni viṣayārthe mahībhujām
daṇḍyatām saṃprayātāni bhūtāni bhūvi bhūriśaḥ
14. mahībhujām viṣayārthe dvandvāni sampravṛttāni,
(tataḥ) bhūvi bhūriśaḥ bhūtāni daṇḍyatām saṃprayātāni
14. Conflicts have fully arisen among kings over territories. Consequently, many beings on earth have become subject to punishment.
ततो युद्ध विना भूपा मही पालयितुं क्षमाः ।
न समथोस्तदा याताः प्रजाभिः सह दैन्यताम् ॥ १५ ॥
tato yuddha vinā bhūpā mahī pālayituṃ kṣamāḥ ,
na samathostadā yātāḥ prajābhiḥ saha dainyatām 15
15. tataḥ yuddha vinā bhūpāḥ mahī pālayitum kṣamāḥ
na samathoḥ tadā yātāḥ prajābhiḥ saha dainyatām
15. tataḥ bhūpāḥ yuddha vinā mahī pālayitum kṣamāḥ na
(āsan); tadā (te) prajābhiḥ saha samathoḥ dainyatām yātāḥ
15. Then, kings, without war, were not capable of protecting the earth. Consequently, they, along with their subjects, fell into wretchedness.
तेषां दैन्यापनोदार्थं सम्यग्दृष्टिक्रमाय च ।
ततोऽस्मदादिभिः प्रोक्ता महत्यो ज्ञानदृष्टयः ॥ १६ ॥
teṣāṃ dainyāpanodārthaṃ samyagdṛṣṭikramāya ca ,
tato'smadādibhiḥ proktā mahatyo jñānadṛṣṭayaḥ 16
16. teṣām dainyāpanodārtham samyak dṛṣṭikramāya ca
tataḥ asmadādibhiḥ proktāḥ mahatyaḥ jñānadṛṣṭayaḥ
16. tataḥ,
teṣām dainyāpanodārtham ca samyakdṛṣṭikramāya,
asmadādibhiḥ mahatyaḥ jñānadṛṣṭayaḥ proktāḥ
16. Therefore, for the sake of alleviating their misery and for the re-establishment of a proper system (dharma), great insights of knowledge were then expounded by us and others.
अध्यात्मविद्या तेनेयं पूर्व राजसु वर्णिता ।
तदनु प्रसृता लोके राजविद्येत्युदाहृता ॥ १७ ॥
adhyātmavidyā teneyaṃ pūrva rājasu varṇitā ,
tadanu prasṛtā loke rājavidyetyudāhṛtā 17
17. adhyātmavidyā tena iyam pūrva rājasu varṇitā
tadanu prasṛtā loke rājavāda iti udāhṛtā
17. iyam adhyātmavidyā tena pūrva rājasu varṇitā
tadanu loke prasṛtā rājavāda iti udāhṛtā
17. Therefore, this spiritual knowledge (adhyātmavidyā) was first explained among kings. Subsequently, as it spread throughout the world, it came to be known as the royal science.
राजविद्या राजगुह्यमध्यात्मज्ञानमुत्तमम् ।
ज्ञात्वा राघव राजानः परां निर्दुःखतां गताः ॥ १८ ॥
rājavidyā rājaguhyamadhyātmajñānamuttamam ,
jñātvā rāghava rājānaḥ parāṃ nirduḥkhatāṃ gatāḥ 18
18. rājavāda rājaguhyam adhyātmajñānam uttamam
jñātvā rāghava rājānaḥ parām nirdulkatām gatāḥ
18. rāghava rājānaḥ rājavāda rājaguhyam uttamam
adhyātmajñānam jñātvā parām nirdulkatām gatāḥ
18. O Rāghava, having understood this royal science, this royal secret, which is the supreme knowledge of the self (adhyātmajñāna), kings attained the highest state of freedom from sorrow.
अथ राजस्वतीतेषु बहुष्वमलकीर्तिषु ।
अस्माद्दशरथाद्राम जातोऽद्य त्वमिहावनौ ॥ १९ ॥
atha rājasvatīteṣu bahuṣvamalakīrtiṣu ,
asmāddaśarathādrāma jāto'dya tvamihāvanau 19
19. atha rājasu atīteṣu bahuṣu amalakeśu asmāt
daśarathāt rāma jātaḥ adya tvam iha avanau
19. atha rāma bahuṣu amalakeśu rājasu atīteṣu
asmāt daśarathāt adya tvam iha avanau jātaḥ
19. Now, O Rāma, after many kings of unblemished renown have passed, you have been born today from this Daśaratha, here on this earth.
तव चातिप्रसन्नेऽस्मिञ्जातं मनसि पावनम् ।
निर्निमित्तमिदं चारु वैराग्यमरिमर्दन ॥ २० ॥
tava cātiprasanne'smiñjātaṃ manasi pāvanam ,
nirnimittamidaṃ cāru vairāgyamarimardana 20
20. tava ca atiprasanne asmin jātam manasi pāvanam
nirnimittam idam cāru vairāgyam arimardana
20. ca arimardana tava asmin atiprasanne manasi
pāvanam idam cāru nirnimittam vairāgyam jātam
20. And, O destroyer of foes (arimardana), in your exceedingly serene mind, this beautiful, purifying, and causeless detachment (vairāgya) has arisen.
सर्वस्यैव हिं सर्वस्य साधोर्रांपे विवेकिनः ।
निमित्तपूर्वं वैराग्यं जायते राम राजसम् ॥ २१ ॥
sarvasyaiva hiṃ sarvasya sādhorrāṃpe vivekinaḥ ,
nimittapūrvaṃ vairāgyaṃ jāyate rāma rājasam 21
21. sarvasya eva hi sarvasya sādhoḥ api vivekinaḥ
nimittapūrvam vairāgyam jāyate rāma rājasam
21. rāma sarvasya sarvasya api sādhoḥ vivekinaḥ
hi nimittapūrvam vairāgyam rājasam jāyate
21. O Rāma, for everyone, including even a wise and virtuous person, the detachment (vairāgya) that arises from a specific cause is indeed of the nature of rajas (rājasam).
इदं त्वपूर्वमुत्पन्न चमत्कारकरं ।
तवानिमित्तं वैराग्यं सात्त्विकं स्वविवेकजम् ॥ २२ ॥
idaṃ tvapūrvamutpanna camatkārakaraṃ ,
tavānimittaṃ vairāgyaṃ sāttvikaṃ svavivekajam 22
22. idam tu apūrvam utpannam camatkārakaram tava
animittam vairāgyam sāttvikam svavivekajam
22. tu tava idam apūrvam camatkārakaram animittam
sāttvikam svavivekajam vairāgyam utpannam
22. However, this detachment (vairāgya) of yours is unprecedented, wondrous, without any external cause, sattvic, and born of your own intrinsic nature (svaviveka).
बीभत्सं विषयं दृष्ट्वा कौ नाम न विरज्यते ।
सतामुत्तमवैराग्य विवेकादेव जायते ॥ २३ ॥
bībhatsaṃ viṣayaṃ dṛṣṭvā kau nāma na virajyate ,
satāmuttamavairāgya vivekādeva jāyate 23
23. bībhatsam viṣayam dṛṣṭvā kau nāma na virajyate
satām uttamavairāgyam vivekāt eva jāyate
23. bībhatsam viṣayam dṛṣṭvā nāma kau na virajyate?
satām uttamavairāgyam vivekāt eva jāyate
23. Who indeed does not become detached (vairāgya) upon seeing a repulsive sense-object? But the excellent detachment (vairāgya) of the virtuous arises solely from their innate discernment.
ते महान्तौ महाप्राज्ञा निमित्तेन विनैव हि ।
वैराग्यं जायते येषां तेषां ह्यमलमानसम् ॥ २४ ॥
te mahāntau mahāprājñā nimittena vinaiva hi ,
vairāgyaṃ jāyate yeṣāṃ teṣāṃ hyamalamānasam 24
24. te mahāntau mahāprājñā nimittena vinā eva hi
vairāgyam jāyate yeṣām teṣām hi amalamānasam
24. yeṣām te mahāntau mahāprājñā nimittena vinā eva hi vairāgyam jāyate,
teṣām hi amalamānasam (asti)
24. Those truly great and profoundly wise individuals, for whom detachment (vairāgya) arises even without a specific cause, possess indeed a pure mind (manas).
स्वविवेकचमत्कारपरामर्शविरक्तया ।
राजते हि धिया जन्तुर्युवेव वरमालया ॥ २५ ॥
svavivekacamatkāraparāmarśaviraktayā ,
rājate hi dhiyā janturyuveva varamālayā 25
25. svavivekacamatkāraparāmarśaviraktyā rājate
hi dhiyā jantuḥ yuvā iva varamālayā
25. hi jantuḥ svavivekacamatkāraparāmarśaviraktyā
dhiyā rājate yuvā varamālayā iva
25. Indeed, a person shines with an intellect that is dispassionate, achieved through reflecting on the remarkable clarity of their own discernment, just as a young man is adorned with a beautiful garland.
परामृश्य विवेकेनसंसाररचनामिमाम् ।
वैराग्यं येऽधिगच्छन्ति त एव पुरुषोत्तमाः ॥ २६ ॥
parāmṛśya vivekenasaṃsāraracanāmimām ,
vairāgyaṃ ye'dhigacchanti ta eva puruṣottamāḥ 26
26. parāmṛśya vivekena saṃsāraracanām imām
vairāgyam ye adhigacchanti te eva puruṣottamāḥ
26. ye imām saṃsāraracanām vivekena parāmṛśya
vairāgyam adhigacchanti te eva puruṣottamāḥ
26. Those who attain dispassion (virāgya) by reflecting with discernment on this structure of worldly existence (saṃsāra) are truly the supreme persons (puruṣa).
स्वविवेकवशादेव विचार्येदं पुनःपुनः ।
इन्द्रजालं परित्याज्यं सबाह्याभ्यन्तरं बलात् ॥ २७ ॥
svavivekavaśādeva vicāryedaṃ punaḥpunaḥ ,
indrajālaṃ parityājyaṃ sabāhyābhyantaraṃ balāt 27
27. svavivekavaśāt eva vicārya idam punaḥpunaḥ
indrajālam parityājyam sabāhyābhyantaram balāt
27. svavivekavaśāt eva punaḥpunaḥ idam vicārya
sabāhyābhyantaram indrajālam balāt parityājyam
27. Solely by the power of one's own discernment, having repeatedly reflected on this (world), this illusion (indrajāla) – both its external and internal aspects – must be forcibly abandoned.
श्मशानमापद दैन्यं दृष्ट्वा को न विरज्यते ।
तद्वैराग्यं परं श्रेयः स्वतो यदभिजायते ॥ २८ ॥
śmaśānamāpada dainyaṃ dṛṣṭvā ko na virajyate ,
tadvairāgyaṃ paraṃ śreyaḥ svato yadabhijāyate 28
28. śmaśānam āpadaḥ dainyam dṛṣṭvā kaḥ na virajyate
tat vairāgyam param śreyaḥ svataḥ yat abhijāyate
28. śmaśānam āpadaḥ dainyam dṛṣṭvā kaḥ na virajyate
yat vairāgyam svataḥ abhijāyate tat param śreyaḥ
28. Who would not become dispassionate (virāgya) after seeing a cremation ground, calamity, and wretchedness? That dispassion (virāgya) which arises naturally from within oneself is the supreme good.
अकृत्रिमविरागत्वं महत्त्वमलमागतः ।
योग्योऽसि ज्ञानसारस्य बीजस्येव मृदुस्थलम् ॥ २९ ॥
akṛtrimavirāgatvaṃ mahattvamalamāgataḥ ,
yogyo'si jñānasārasya bījasyeva mṛdusthalam 29
29. akṛtrima-virāgatvam mahatvam alam āgataḥ
yogyasya jñānasārasya bījasya iva mṛdusthalam
29. (tvam) akṛtrima-virāgatvam alam mahatvam āgataḥ (asi)
yogyasya jñānasārasya bījasya iva mṛdusthalam (asi)
29. You, who have attained unfeigned detachment and ample importance, are like soft ground for the suitable seed of the essence of knowledge.
प्रसादात्परमेशस्य नाथस्य परमात्मनः ।
त्वादृशस्य शुभा बुद्धिर्विवेकमनुधावति ॥ ३० ॥
prasādātparameśasya nāthasya paramātmanaḥ ,
tvādṛśasya śubhā buddhirvivekamanudhāvati 30
30. prasādāt parameśasya nāthasya paramātmanaḥ |
tvādṛśasya śubhā buddhiḥ vivekam anudhāvati ||
30. parameśasya nāthasya paramātmanaḥ prasādāt
tvādṛśasya śubhā buddhiḥ vivekam anudhāvati
30. By the grace (prasāda) of the Supreme Lord (parameśa), the Protector, the Supreme Self (paramātman), an auspicious intellect (buddhi) in a person like you diligently pursues discernment (viveka).
क्रियाक्रमेण महता तपसा नियमेन च ।
दानेन तीर्थयात्राभिश्चिरकालं विवेकतः ॥ ३१ ॥
kriyākrameṇa mahatā tapasā niyamena ca ,
dānena tīrthayātrābhiścirakālaṃ vivekataḥ 31
31. kriyākrameṇa mahatā tapasā niyamena ca |
dānena tīrthayātrābhiḥ cirakālam vivekataḥ ||
31. mahatā kriyākrameṇa tapasā ca niyamena
dānena tīrthayātrābhiḥ cirakālam vivekataḥ
31. Through a great sequence of ritual actions, through severe asceticism (tapas), discipline, charity (dāna), and pilgrimages, maintained for a long time, and through discernment (viveka) -
दुष्कृते क्षयमापन्ने परमार्थविचारणे ।
काकतालीययोगेन बुद्धिर्जन्तोः प्रवर्तते ॥ ३२ ॥
duṣkṛte kṣayamāpanne paramārthavicāraṇe ,
kākatālīyayogena buddhirjantoḥ pravartate 32
32. duṣkṛte kṣayam āpanne paramārtha-vicāraṇe |
kākatālīya-yogena buddhiḥ jantoḥ pravartate ||
32. duṣkṛte kṣayam āpanne (sati),
paramārtha-vicāraṇe (ca sati),
kākatālīya-yogena jantoḥ buddhiḥ pravartate
32. When one's bad actions (duṣkṛta) have completely diminished, and in the deliberation on the ultimate reality (paramārtha), the intellect (buddhi) of a living being (jantu) is activated by a sudden, unexpected coincidence (kākatālīya-yoga).
क्रियापरास्तावदलं चक्रावर्तिभिरावृताः ।
भ्रमन्तीह जना यावन्न पश्यन्ति परं पदम् ॥ ३३ ॥
kriyāparāstāvadalaṃ cakrāvartibhirāvṛtāḥ ,
bhramantīha janā yāvanna paśyanti paraṃ padam 33
33. kriyāparāḥ tāvat alam cakrāvarti-bhiḥ āvṛtāḥ
bhramanti iha janāḥ yāvat na paśyanti param padam
33. iha kriyāparāḥ cakrāvarti-bhiḥ āvṛtāḥ janāḥ tāvat alam bhramanti,
yāvat param padam na paśyanti
33. Engrossed in actions and enveloped by revolving cycles of transmigration (saṃsāra), people here wander on and on, as long as they do not perceive the supreme state.
यथाभूतमिदं दृष्ट्वा संसारं तन्मयीं धियम् ।
परित्यज्य परं यान्ति निरालाना गजा इव ॥ ३४ ॥
yathābhūtamidaṃ dṛṣṭvā saṃsāraṃ tanmayīṃ dhiyam ,
parityajya paraṃ yānti nirālānā gajā iva 34
34. yathābhūtam idam dṛṣṭvā saṃsāram tatmayīm dhiyam
parityajya param yānti nirālānāḥ gajāḥ iva
34. idam saṃsāram yathābhūtam dṛṣṭvā,
tatmayīm dhiyam parityajya,
nirālānāḥ gajāḥ iva,
param yānti
34. Seeing this worldly existence (saṃsāra) as it truly is, and abandoning the mind absorbed in it, they attain the supreme (state), just like elephants freed from their posts.
विषमेयमनन्तेह राम संसारसंसृतिः ।
देहयुक्तो महाजन्तुर्विना ज्ञानं न पश्यति ॥ ३५ ॥
viṣameyamananteha rāma saṃsārasaṃsṛtiḥ ,
dehayukto mahājanturvinā jñānaṃ na paśyati 35
35. viṣamā iyam anantā iha rāma saṃsāra-saṃsṛtiḥ
deha-yuktaḥ mahā-jantuḥ vinā jñānam na paśyati
35. rāma,
iha iyam anantā viṣamā saṃsāra-saṃsṛtiḥ.
deha-yuktaḥ mahā-jantuḥ jñānam vinā na paśyati
35. Oh Rāma, this arduous and endless cycle of worldly existence (saṃsāra) continues here. An embodied great being (the soul) does not perceive (the truth) without knowledge (jñāna).
ज्ञानयुक्तिप्लवेनैव संसाराब्धिं सुदुस्तरम् ।
महाधियः समुत्तीर्णा निमेषेण रघूद्वह ॥ ३६ ॥
jñānayuktiplavenaiva saṃsārābdhiṃ sudustaram ,
mahādhiyaḥ samuttīrṇā nimeṣeṇa raghūdvaha 36
36. jñāna-yukti-plavena eva saṃsāra-abdhim su-dustaram
mahā-dhiyaḥ samuttīrṇāḥ nimeṣeṇa raghūdvaha
36. raghūdvaha,
mahā-dhiyaḥ jñāna-yukti-plavena eva su-dustaram saṃsāra-abdhim nimeṣeṇa samuttīrṇāḥ
36. Oh chief of the Raghus, the great-minded ones have, indeed, crossed the very difficult to traverse ocean of worldly existence (saṃsāra) in an instant, by means of the raft of knowledge (jñāna) and proper application (of that knowledge).
तामिमां ज्ञानयुक्तिं त्वं संसाराम्भोधितारिणीम् ।
शृणुष्वावहितो बुद्ध्या नित्यावहितया तया ॥ ३७ ॥
tāmimāṃ jñānayuktiṃ tvaṃ saṃsārāmbhodhitāriṇīm ,
śṛṇuṣvāvahito buddhyā nityāvahitayā tayā 37
37. tām imām jñānayuktim tvam saṃsārāmbhodhitāriṇīm
śṛṇuṣva avahitaḥ buddhyā nityāvahitayā tayā
37. tvam tām imām saṃsārāmbhodhitāriṇīm jñānayuktim
nityāvahitayā tayā buddhyā avahitaḥ śṛṇuṣva
37. Listen attentively, with that ever-vigilant intellect of yours, to this practice of wisdom (jñānayukti) that enables one to cross the ocean of transmigration (saṃsāra).
यस्मादनन्तसंरम्भा जागत्यो दुःखभीतयः ।
चिरायान्तर्दहन्त्येता विना युक्तिमनिन्दिताम् ॥ ३८ ॥
yasmādanantasaṃrambhā jāgatyo duḥkhabhītayaḥ ,
cirāyāntardahantyetā vinā yuktimaninditām 38
38. yasmāt anantasaṃrambhāḥ jāgatyaḥ duḥkhabhītayaḥ
cirāya antardahanti etāḥ vinā yuktim aninditām
38. yasmāt aninditām yuktim vinā etāḥ anantasaṃrambhāḥ
jāgatyaḥ duḥkhabhītayaḥ cirāya antardahanti
38. Because these unending agitations of worldly existence (saṃsāra) and the fears of suffering inherent in it burn within for a long time without the blameless practice (yukti).
शीतवातातपादीनि द्वन्द्वदुःखानि राघव ।
ज्ञानशक्तिं विना केन सह्यतां यान्ति साधुषु ॥ ३९ ॥
śītavātātapādīni dvandvaduḥkhāni rāghava ,
jñānaśaktiṃ vinā kena sahyatāṃ yānti sādhuṣu 39
39. śītavātātāpādīni dvandvaduḥkhāni rāghava
jñānaśaktim vinā kena sahyatām yānti sādhuṣu
39. rāghava jñānaśaktim vinā śītavātātāpādīni
dvandvaduḥkhāni sādhuṣu kena sahyatām yānti
39. O Rāghava, without the power of knowledge (jñānaśakti), by whom among the wise (sādhus) can the dualistic experiences (dvandvas) such as cold, wind, and heat be endured?
आपतन्ति प्रतिपदं यथाकालं दहन्ति च ।
दुःखचिन्ता नरं मूढं तृणमग्निशिखा इव ॥ ४० ॥
āpatanti pratipadaṃ yathākālaṃ dahanti ca ,
duḥkhacintā naraṃ mūḍhaṃ tṛṇamagniśikhā iva 40
40. āpatanti pratipadam yathākālam dahanti ca
duḥkhacintā naram mūḍham tṛṇam agniśikhā iva
40. duḥkhacintā naram mūḍham pratipadam yathākālam
ca āpatanti dahanti tṛṇam agniśikhā iva
40. Sorrows and anxieties constantly beset a foolish man and consume him at the appropriate time, just as fire-flames (burn) grass.
प्राज्ञं विज्ञातविज्ञेयं सम्यग्दर्शनमाधयः ।
न दहन्ति वनं वर्षासिक्तमग्निशिखा इव ॥ ४१ ॥
prājñaṃ vijñātavijñeyaṃ samyagdarśanamādhayaḥ ,
na dahanti vanaṃ varṣāsiktamagniśikhā iva 41
41. prājñam vijñātavijñeyam samyagdarśanam ādhayaḥ
na dahanti vanam varṣāsiktam agniśikhāḥ iva
41. ādhayaḥ prājñam vijñātavijñeyam samyagdarśanam
na dahanti vanam varṣāsiktam agniśikhāḥ iva
41. Just as flames of fire do not burn a forest drenched by rain, similarly, mental afflictions (ādhi) do not torment a discerning person who has realized the knowable and possesses right understanding.
आधिव्याधिपरावर्ते संसारमरुमारुते ।
क्षुभितेऽपि न तत्त्वज्ञो भज्यते कल्पवृक्षवत् ॥ ४२ ॥
ādhivyādhiparāvarte saṃsāramarumārute ,
kṣubhite'pi na tattvajño bhajyate kalpavṛkṣavat 42
42. ādhivyādhiparāvarte saṃsāramarumarute kṣubhite
api na tattvajñaḥ bhajyate kalpavṛkṣavat
42. saṃsāramarumarute ādhivyādhiparāvarte kṣubhite
api tattvajñaḥ na bhajyate kalpavṛkṣavat
42. Even when the desert wind of worldly existence (saṃsāra), marked by the turmoil of mental (ādhi) and physical (vyādhi) ailments, becomes greatly agitated, a knower of truth (tattvajña) is not shattered, remaining firm like a wish-fulfilling tree (kalpavṛkṣa).
तत्त्वं ज्ञातुमतो यत्नाद्धीमानेव हि धीमता ।
प्रामाणिकः प्रबुद्धात्मा प्रष्टव्यः प्रणयान्वितम् ॥ ४३ ॥
tattvaṃ jñātumato yatnāddhīmāneva hi dhīmatā ,
prāmāṇikaḥ prabuddhātmā praṣṭavyaḥ praṇayānvitam 43
43. tattvam jñātum ataḥ yatnāt dhīmān eva hi dhīmatā
prāmāṇikaḥ prabuddhātmā praṣṭavyaḥ praṇayānvitam
43. ataḥ tattvam jñātum dhīmatā yatnāt dhīmān eva hi
prāmāṇikaḥ prabuddhātmā praṇayānvitam praṣṭavyaḥ
43. Therefore, to know the truth (tattva), an intelligent person should diligently and respectfully question an authoritative, wise, and awakened soul (ātman).
प्रामाणिकस्य पृष्टस्य वक्तुरुत्तमचेतसः ।
यत्नेन वचनं ग्राह्यमंशुकेनेव कुङ्कुमम् ॥ ४४ ॥
prāmāṇikasya pṛṣṭasya vakturuttamacetasaḥ ,
yatnena vacanaṃ grāhyamaṃśukeneva kuṅkumam 44
44. prāmāṇikasya pṛṣṭasya vaktuḥ uttamacetasaḥ
yatnena vacanam grāhyam aṃśukena iva kuṅkumam
44. prāmāṇikasya pṛṣṭasya vaktuḥ uttamacetasaḥ
vacanam yatnena grāhyam aṃśukena iva kuṅkumam
44. The teachings of an authoritative, wise, and excellent-minded speaker, once consulted, should be diligently received, just as saffron (kuṅkumam) is absorbed by a fine cloth.
अतत्त्वज्ञमनादेयवचनं वाग्विदां वर ।
यः पृच्छति नरं तस्मान्नास्ति मूढतरोऽपरः ॥ ४५ ॥
atattvajñamanādeyavacanaṃ vāgvidāṃ vara ,
yaḥ pṛcchati naraṃ tasmānnāsti mūḍhataro'paraḥ 45
45. atattvajñam anādeyavacanam vāgvidām vara yaḥ
pṛcchati naram tasmāt na asti mūḍhataraḥ aparaḥ
45. vāgvidām vara yaḥ atattvajñam anādeyavacanam
naram pṛcchati tasmāt aparaḥ mūḍhataraḥ na asti
45. O best among eloquent ones, there is no one more foolish than a person who consults someone who does not know the essential truth and whose words are unworthy of acceptance.
प्रामाणिकस्य तज्ज्ञस्य वक्तुः पृष्टस्य यत्नतः ।
नानुतिष्ठति यो वाक्य नान्यस्तस्मान्नराधमः ॥ ४६ ॥
prāmāṇikasya tajjñasya vaktuḥ pṛṣṭasya yatnataḥ ,
nānutiṣṭhati yo vākya nānyastasmānnarādhamaḥ 46
46. prāmāṇikasya tajjñasya vaktuḥ pṛṣṭasya yatnataḥ na
anutiṣṭhati yaḥ vākyam na anyaḥ tasmāt narādhamaḥ
46. yaḥ prāmāṇikasya tajjñasya vaktuḥ pṛṣṭasya yatnataḥ
vākyam na anutiṣṭhati tasmāt na anyaḥ narādhamaḥ
46. There is no one lower among men than he who does not follow the advice, diligently sought, of a trustworthy and knowledgeable speaker.
अज्ञतातज्ज्ञते पूर्व वक्तुर्निर्णीय कार्यतः ।
यः करति नरः प्रश्नं प्रच्छकः स महामतिः ॥ ४७ ॥
ajñatātajjñate pūrva vakturnirṇīya kāryataḥ ,
yaḥ karati naraḥ praśnaṃ pracchakaḥ sa mahāmatiḥ 47
47. ajñatātajjñate pūrvam vaktuḥ nirṇīya kāryataḥ
yaḥ karoti naraḥ praśnam pracchakaḥ saḥ mahāmatiḥ
47. yaḥ naraḥ pūrvam vaktuḥ ajñatātajjñate kāryataḥ
nirṇīya praśnam karoti saḥ pracchakaḥ mahāmatiḥ
47. The person who first properly assesses the speaker's ignorance and expertise, and then asks a question, that questioner is truly great-minded.
अनिर्णीय प्रवक्तारं बालः प्रश्नं करोति यः ।
अधम प्रच्छकः स स्यान्न महार्थस्य भाजनम् ॥ ४८ ॥
anirṇīya pravaktāraṃ bālaḥ praśnaṃ karoti yaḥ ,
adhama pracchakaḥ sa syānna mahārthasya bhājanam 48
48. anirṇīya pravaktāram bālaḥ praśnam karoti yaḥ
adhamaḥ pracchakaḥ saḥ syāt na mahārthasya bhājanam
48. yaḥ bālaḥ pravaktāram anirṇīya praśnam karoti saḥ
adhamaḥ pracchakaḥ syāt na mahārthasya bhājanam
48. The one who, like a child, asks a question without first assessing the speaker, is an inferior questioner and not worthy of great insights.
पूर्वापरसमाधानक्षमबुद्धावनिन्दिते ।
पृष्टं प्राज्ञेन वक्तव्यं नाधमे पशुधर्मिणि ॥ ४९ ॥
pūrvāparasamādhānakṣamabuddhāvanindite ,
pṛṣṭaṃ prājñena vaktavyaṃ nādhame paśudharmiṇi 49
49. pūrvāparasamādhānakṣamabuddhau anindite pṛṣṭam
prājñena vaktavyam na adhame paśudharmiṇi
49. pṛṣṭam prājñena pūrvāparasamādhānakṣamabuddhau
anindite vaktavyam adhame paśudharmiṇi na
49. What is asked should be told by a wise person to a faultless intellect (buddhi) capable of resolving interconnected issues, but not to a mean person who possesses animalistic qualities.
प्रामाणिकार्थयोग्यत्वं प्रच्छकस्याविचार्य च ।
यो वक्ति तमिह प्राज्ञाः प्राहुर्मूढतरं नरम् ॥ ५० ॥
prāmāṇikārthayogyatvaṃ pracchakasyāvicārya ca ,
yo vakti tamiha prājñāḥ prāhurmūḍhataraṃ naram 50
50. prāmāṇikārthayogyatvam pracchakasya avicārya ca
yaḥ vakti tam iha prājñāḥ prāhuḥ mūḍhataram naram
50. yaḥ prāmāṇikārthayogyatvam pracchakasya avicārya ca vakti,
tam iha prājñāḥ mūḍhataram naram prāhuḥ
50. The wise here declare that man to be exceedingly foolish (mūḍhataram) who speaks without considering the questioner's worthiness for authentic knowledge.
त्वमतीव गुणश्लाघी प्रच्छको रघुनन्दन ।
अहं च वक्तुं जानामि समो योगोऽयमावयों ॥ ५१ ॥
tvamatīva guṇaślāghī pracchako raghunandana ,
ahaṃ ca vaktuṃ jānāmi samo yogo'yamāvayoṃ 51
51. tvam atīva guṇaślāghī pracchakaḥ raghunandana
aham ca vaktum jānāmi samaḥ yogaḥ ayam āvayoḥ
51. raghunandana,
tvam atīva guṇaślāghī pracchakaḥ (asi).
ca aham vaktum jānāmi.
ayam āvayoḥ yogaḥ samaḥ (asti).
51. O scion of Raghu (Raghunandana), you are indeed a questioner who greatly appreciates good qualities. And I know how to speak (i.e., explain effectively). Thus, this fitting connection (yoga) between us two is equally suited.
यदहं वच्मि तद्यत्नात्त्वया शब्दार्थकोविद ।
एतद्वस्त्विति निर्णीय हृदि कार्यमखण्डितम् ॥ ५२ ॥
yadahaṃ vacmi tadyatnāttvayā śabdārthakovida ,
etadvastviti nirṇīya hṛdi kāryamakhaṇḍitam 52
52. yat aham vacmi tat yatnāt tvayā śabdārthakovida
etat vastu iti nirṇīya hṛdi kāryam akhaṇḍitam
52. śabdārthakovida! yat aham vacmi,
tat tvayā etat vastu iti nirṇīya yatnāt hṛdi akhaṇḍitam kāryam.
52. O expert in words and meanings (śabdārthakovida)! What I speak, that, after carefully ascertaining 'this is the truth (vastu),' should be kept firmly and entirely within your heart by you.
महानसि विरक्तोऽसि तत्त्वज्ञोऽसि जनस्थितौ ।
त्वयि चोक्तं लगत्यन्तः कुङ्कुमाम्बु यथांशुके ॥ ५३ ॥
mahānasi virakto'si tattvajño'si janasthitau ,
tvayi coktaṃ lagatyantaḥ kuṅkumāmbu yathāṃśuke 53
53. mahān asi viraktaḥ asi tattvajñaḥ asi janasthitau
tvayi ca uktam lagati antaḥ kuṅkumāmbu yathā aṃśuke
53. tvam mahān asi viraktaḥ asi janasthitau tattvajñaḥ asi
ca tvayi uktam kuṅkumāmbu aṃśuke yathā antaḥ lagati
53. You are indeed great, detached, and a knower of truth concerning the ways of the world. Whatever is imparted to you penetrates deeply within, just as saffron water soaks into a cloth.
उक्तावधानपरमा परमार्थविवेचिनी ।
विशत्यर्थं तव प्रज्ञा जलमध्यमिवार्कभाः ॥ ५४ ॥
uktāvadhānaparamā paramārthavivecinī ,
viśatyarthaṃ tava prajñā jalamadhyamivārkabhāḥ 54
54. uktāvadhānaparamā paramārthavivecinī viśati
artham tava prajñā jalamadhyam iva arkabhāḥ
54. uktāvadhānaparamā paramārthavivecinī tava
prajñā arkabhāḥ jalamadhyam iva artham viśati
54. Your intellect (prajñā), which is supremely attentive to what is spoken and discerning of the ultimate reality, penetrates the meaning as effortlessly as the sun's rays enter the depths of water.
यद्यद्वच्मि तदादेयं हृदि कार्य प्रयत्नतः ।
नोचेत्प्रष्टव्य एवाहं न त्वयेह निरर्थकम् ॥ ५५ ॥
yadyadvacmi tadādeyaṃ hṛdi kārya prayatnataḥ ,
nocetpraṣṭavya evāhaṃ na tvayeha nirarthakam 55
55. yat yat vacmi tat ādeyam hṛdi kāryam prayatnataḥ no
cet praṣṭavyaḥ eva aham na tvayā iha nirarthakam
55. yat yat vacmi tat ādeyam prayatnataḥ hṛdi kāryam no
cet aham eva praṣṭavyaḥ na tvayā iha nirarthakam
55. Whatever I declare, that should be accepted and carefully reflected upon in your heart. Otherwise, I am indeed to be questioned, not disregarded as meaningless by you in this context.
मनो हि चपलं राम संसारवनमर्कटम् ।
संशोध्य हृदि यत्नेन श्रोतव्या परमार्थगीः ॥ ५६ ॥
mano hi capalaṃ rāma saṃsāravanamarkaṭam ,
saṃśodhya hṛdi yatnena śrotavyā paramārthagīḥ 56
56. manaḥ hi capalam rāma saṃsāravanamarkaṭam
saṃśodhya hṛdi yatnena śrotavyā paramārthagīḥ
56. rāma hi manaḥ capalam saṃsāravanamarkaṭam [asti].
[tat] yatnena hṛdi saṃśodhya paramārthagīḥ śrotavyā.
56. Indeed, O Rama, the mind is restless, like a monkey in the forest of transmigration (saṃsāra). Therefore, having thoroughly purified it within your heart with great effort, the discourse on the ultimate reality (paramārtha) should be carefully listened to.
अविवेकिनमज्ञानमसज्जनरतिं जनम् ।
चिरं दूरतरे कृत्वा पूजनीया हि साधवः ॥ ५७ ॥
avivekinamajñānamasajjanaratiṃ janam ,
ciraṃ dūratare kṛtvā pūjanīyā hi sādhavaḥ 57
57. avivekinam ajñānam asajjanaratim janam
ciram dūratare kṛtvā pūjanīyāḥ hi sādhavaḥ
57. sādhavaḥ hi pūjanīyāḥ avivekinam ajñānam
asajjanaratim janam ciram dūratare kṛtvā
57. Indeed, virtuous people should be honored, after having kept away for a long time those who lack discernment, are ignorant, and delight in the company of wicked individuals.
नित्यं सज्जनसंपर्काद्विवेक उपजायते ।
विवेकपादपस्यैव भोगमोक्षौ फले स्मृतौ ॥ ५८ ॥
nityaṃ sajjanasaṃparkādviveka upajāyate ,
vivekapādapasyaiva bhogamokṣau phale smṛtau 58
58. nityam sajjanasaṃparkāt vivekaḥ upajāyate
vivekapādapasya eva bhogamokṣau phale smṛtau
58. nityam sajjanasaṃparkāt vivekaḥ upajāyate
vivekapādapasya eva bhogamokṣau phale smṛtau
58. Through constant association with virtuous people, discernment (viveka) arises. Indeed, enjoyment (bhoga) and final liberation (mokṣa) are considered to be the two fruits of the tree of discernment (viveka).
मोक्षद्वारे द्वारपालाश्चत्वारः परिकीर्तिताः ।
शमो विचारः संतोषश्चतुर्थः साधुसंगमः ॥ ५९ ॥
mokṣadvāre dvārapālāścatvāraḥ parikīrtitāḥ ,
śamo vicāraḥ saṃtoṣaścaturthaḥ sādhusaṃgamaḥ 59
59. mokṣadvāre dvārapālāḥ catvāraḥ parikīrtitāḥ
śamaḥ vicāraḥ saṃtoṣaḥ caturthaḥ sādhusaṅgamaḥ
59. mokṣadvāre catvāraḥ dvārapālāḥ parikīrtitāḥ
śamaḥ vicāraḥ saṃtoṣaḥ caturthaḥ sādhusaṅgamaḥ
59. Four gatekeepers are declared to stand at the gate of final liberation (mokṣa): inner peace (śama), spiritual inquiry (vicāra), contentment (saṃtoṣa), and the fourth is the company of virtuous people (sādhusaṅgama).
एते सेव्याः प्रयत्नेन चत्वारौ द्वौ त्रयोऽथवा ।
द्वारमुद्धाटयन्त्येते मोक्षराजगृहे तथा ॥ ६० ॥
ete sevyāḥ prayatnena catvārau dvau trayo'thavā ,
dvāramuddhāṭayantyete mokṣarājagṛhe tathā 60
60. ete sevyāḥ prayatnena catvāraḥ dvau trayaḥ athavā
dvāram uddhāṭayanti ete mokṣarājagṛhe tathā
60. ete (catvāraḥ) prayatnena sevyāḥ athavā dvau trayaḥ (sevyāḥ).
tathā ete mokṣarājagṛhe dvāram uddhāṭayanti.
60. These (qualities) should be diligently cultivated – all four, or even two or three of them. In this way, they open the door to the royal mansion of final liberation (mokṣa).
एकं वा सर्वयत्नेन प्राणांस्त्यक्त्वा समाश्रयेत् ।
एकस्मिन्वशगे यान्ति चत्वारोऽपि वशं यतः ॥ ६१ ॥
ekaṃ vā sarvayatnena prāṇāṃstyaktvā samāśrayet ,
ekasminvaśage yānti catvāro'pi vaśaṃ yataḥ 61
61. ekam vā sarvayatnena prāṇān tyaktvā samāśrayet
ekasmin vaśage yānti catvāraḥ api vaśam yataḥ
61. ekam vā sarvayatnena prāṇān tyaktvā samāśrayet
yataḥ ekasmin vaśage api catvāraḥ vaśam yānti
61. One should, indeed, with all effort, even sacrificing one's life, take refuge in a single (principle or path). This is because when one (such principle) is mastered, even the other four come under one's control.
सविवेको हि शास्त्रस्य ज्ञानस्य तपसः श्रुतेः ।
भाजनं भूषणाकारो भास्करस्तेजसामिव ॥ ६२ ॥
saviveko hi śāstrasya jñānasya tapasaḥ śruteḥ ,
bhājanaṃ bhūṣaṇākāro bhāskarastejasāmiva 62
62. savivekaḥ hi śāstrasya jñānasya tapasaḥ śruteḥ
bhājanam bhūṣaṇākāraḥ bhāskaraḥ tejasām iva
62. hi savivekaḥ śāstrasya jñānasya tapasaḥ śruteḥ
bhājanam tejasām bhūṣaṇākāraḥ bhāskaraḥ iva
62. Indeed, a person endowed with discrimination is a worthy recipient of scriptural knowledge (śāstra), wisdom (jñāna), spiritual discipline (tapas), and sacred learning (śruti). They are like the sun (bhāskara), which, by its very form, is an ornament among all luminous energies.
घनतषपयातं हि प्रज्ञामान्द्यमचेतसाम् ।
याति स्थावरतामम्बु जाड्यात्पाषाणतामिव ॥ ६३ ॥
ghanataṣapayātaṃ hi prajñāmāndyamacetasām ,
yāti sthāvaratāmambu jāḍyātpāṣāṇatāmiva 63
63. ghanatapaḥ upayātam hi prajñāmāndyam acetasām
yāti sthāvaratām ambu jāḍyāt pāṣāṇatām iva
63. hi acetasām ghanatapaḥ upayātam prajñāmāndyam
sthāvaratām yāti ambu jāḍyāt pāṣāṇatām iva
63. Indeed, the dullness of intellect (prajñāmāndya) in witless individuals, when it becomes profoundly ingrained, reaches a state of utter immobility. This is just like water (ambu), which, due to coldness or inertness (jāḍya), transforms into stone.
त्वं तु राघव सौजन्यगुणशास्त्रार्थदृष्टिभिः ।
विकासितान्तःकरणः स्थितः पद्म इवोदये ॥ ६४ ॥
tvaṃ tu rāghava saujanyaguṇaśāstrārthadṛṣṭibhiḥ ,
vikāsitāntaḥkaraṇaḥ sthitaḥ padma ivodaye 64
64. tvam tu rāghava saujanyaguṇaśāstrārthadṛṣṭibhiḥ
vikāsitāntaḥkaraṇaḥ sthitaḥ padmaḥ iva udaye
64. tu rāghava tvam saujanyaguṇaśāstrārthadṛṣṭibhiḥ
vikāsitāntaḥkaraṇaḥ udaye padmaḥ iva sthitaḥ
64. But you, O Rāghava, with your inner being (antaḥkaraṇa) awakened by your insight into virtues, good qualities, and the true meaning of the scriptures, are established like a lotus blossom at sunrise.
इमां ज्ञानगिरं श्रोतुमवबोद्धं च सन्मते ।
अर्हस्युद्धतकर्णस्त्वं जन्तुर्वीणास्वनं यथा ॥ ६५ ॥
imāṃ jñānagiraṃ śrotumavaboddhaṃ ca sanmate ,
arhasyuddhatakarṇastvaṃ janturvīṇāsvanaṃ yathā 65
65. imām jñānagiram śrotum avaboddham ca sanmate arhasi
uddhata-karṇaḥ tvam jantuḥ vīṇā-svanam yathā
65. sanmate,
tvam uddhata-karṇaḥ,
imām jñānagiram śrotum ca avaboddham arhasi,
yathā jantuḥ vīṇā-svanam.
65. O good-minded one, you are fit to hear and understand this word of knowledge, just as a creature listens intently, with its ears raised, to the sound of a vīṇā.
वैराग्याभ्यासयोगेन समसौजन्यसंपदाम् ।
अर्जनां कुरुतां राम यत्र नाशो न विद्यते ॥ ६६ ॥
vairāgyābhyāsayogena samasaujanyasaṃpadām ,
arjanāṃ kurutāṃ rāma yatra nāśo na vidyate 66
66. vairāgya-abhyāsa-yogena sama-saujanya-sampadām
arjanām kurutām rāma yatra nāśaḥ na vidyate
66. rāma,
vairāgya-abhyāsa-yogena sama-saujanya-sampadām arjanām kurutām,
yatra nāśaḥ na vidyate.
66. O Rāma, through the discipline (yoga) of dispassion (vairāgya) and practice, one should acquire the treasures of equanimity and good nature, which are imperishable.
शास्त्रसज्जनसंसर्गपूर्वकैः सतपोदमैः ।
आदौ संसारमुऽक्त्यर्थ प्रज्ञामेवाभिवर्धयेत् ॥ ६७ ॥
śāstrasajjanasaṃsargapūrvakaiḥ satapodamaiḥ ,
ādau saṃsāramu'ktyartha prajñāmevābhivardhayet 67
67. śāstra-sajjana-saṃsarga-pūrvakaiḥ sa-tapaḥ-damaiḥ
ādau saṃsāra-mukti-artha prajñām eva abhivardhayet
67. ādau saṃsāra-mukti-artha,
śāstra-sajjana-saṃsarga-pūrvakaiḥ sa-tapaḥ-damaiḥ,
prajñām eva abhivardhayet.
67. Initially, for the sake of liberation (mokṣa) from the cycle of rebirth (saṃsāra), one should certainly develop wisdom, by means of austerities (tapas) and self-control, which must be preceded by association with scriptures and good people.
एतदेवास्य मौर्यस्य परमं विद्धि नाशनम् ।
यदिदं प्रेक्ष्यते शास्त्रं किंचित्संस्कृतया धिया ॥ ६८ ॥
etadevāsya mauryasya paramaṃ viddhi nāśanam ,
yadidaṃ prekṣyate śāstraṃ kiṃcitsaṃskṛtayā dhiyā 68
68. etad eva asya mauryasya paramam viddhi nāśanam
yat idam prekṣyate śāstram kiñcit saṃskṛtayā dhiyā
68. viddhi,
etad eva asya mauryasya paramam nāśanam,
yat idam śāstram kiñcit saṃskṛtayā dhiyā prekṣyate.
68. Know this alone to be the supreme destruction of this foolishness (mauryam): that scripture which is observed by a somewhat refined intellect.
संसारविषवृक्षोऽयमेकमास्पदमापदाम् ।
अज्ञं संमोहयेन्नित्यं मौर्ख्य यत्नेन नाशयेत् ॥ ६९ ॥
saṃsāraviṣavṛkṣo'yamekamāspadamāpadām ,
ajñaṃ saṃmohayennityaṃ maurkhya yatnena nāśayet 69
69. saṃsāra-viṣa-vṛkṣaḥ ayam ekam āspadam āpadām
ajñam saṃmohaye nityaṃ maurkya yatnena nāśayet
69. ayam saṃsāra-viṣa-vṛkṣaḥ āpadām ekam āspadam (asti).
(saḥ) ajñam nityaṃ saṃmohaye.
(ataḥ) yatnena maurkya nāśayet.
69. This poisonous tree of worldly existence (saṃsāra) is the single dwelling place of all calamities. It perpetually deludes the ignorant. Therefore, one should make an effort to destroy foolishness.
दुराशासर्पगत्येन मौर्ख्येण हृदि वल्गता ।
चेतः संकोचमायाति चर्माग्नाविव योजितम् ॥ ७० ॥
durāśāsarpagatyena maurkhyeṇa hṛdi valgatā ,
cetaḥ saṃkocamāyāti carmāgnāviva yojitam 70
70. durāśā-sarpa-gattyena maurkyeṇa hṛdi valgata
cetas saṃkocam āyāti carma-agnau iva yojitam
70. (yadā) durāśā-sarpa-gattyena hṛdi valgata maurkyeṇa,
yojitam carma-agnau iva,
cetaḥ saṃkocam āyāti.
70. Just as leather placed on fire shrinks, so too the mind (cetas) contracts due to the foolishness (maurkya) that springs up in the heart with the movement of the serpent of evil desires.
प्राज्ञे यथार्थभूतेयं वस्तुदृष्टिः प्रसीदति ।
दृगिवेन्दौ निरम्भोदे सकलामलमण्डले ॥ ७१ ॥
prājñe yathārthabhūteyaṃ vastudṛṣṭiḥ prasīdati ,
dṛgivendau nirambhode sakalāmalamaṇḍale 71
71. prājñe yathārtha-bhūtā iyam vastu-dṛṣṭiḥ prasīdati
dṛk iva indau nira-ambhode sakala-amala-maṇḍale
71. prājñe,
nira-ambhode sakala-amala-maṇḍale indau dṛk iva,
iyam yathārtha-bhūtā vastu-dṛṣṭiḥ prasīdati.
71. In a discerning person, this accurate perception of reality (vastu-dṛṣṭi) manifests clearly, just as the eye (dṛk) perceives the moon when it is free from clouds and its orb is completely pure.
पूर्यापविचारार्थश्चास्त्वातुर्यशालिनी ।
सविकासा मतिर्यस्य स पुमानिह कथ्यते ॥ ७२ ॥
pūryāpavicārārthaścāstvāturyaśālinī ,
savikāsā matiryasya sa pumāniha kathyate 72
72. pūryā-apavicāra-arthaḥ ca astu āturyasālinī
sa-vikāsā matiḥ yasya sa pumān iha kathyate
72. yasya matiḥ pūryā-apavicāra-arthaḥ ca astu āturyasālinī sa-vikāsā (asti),
sa pumān iha kathyate.
72. And let his understanding (mati) be profoundly insightful, eagerly active, and expansive. The person whose mind possesses these qualities is truly considered a human being (puruṣa) in this world.
विकसितेन सितेन तमोमुचा वरविचारणशीतलरोचिषा ।
गुणवता हृदयेन विराजसे त्वममलेन नभः शशिना यथा ॥ ७३ ॥
vikasitena sitena tamomucā varavicāraṇaśītalarociṣā ,
guṇavatā hṛdayena virājase tvamamalena nabhaḥ śaśinā yathā 73
73. vikasitena sitena tamomucā varavicāraṇaśītalarociṣā
guṇavatā hṛdayena virājase tvam amalena nabhaḥ śaśinā yathā
73. tvam vikasitena sitena tamomucā varavicāraṇaśītalarociṣā
guṇavatā hṛdayena amalena śaśinā nabhaḥ yathā virājase
73. You shine with a virtuous heart that is blossomed, pure, dispels darkness, and possesses a cool radiance derived from excellent discernment, just as the sky shines with the spotless moon.

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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

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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