Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-12

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
परिपूर्णमना मान्यः प्रष्टुं जानासि राघव ।
वेत्सि चोक्तं च तेनाहं प्रवृत्तो वक्तुमादरात् ॥ १ ॥
śrīvasiṣṭha uvāca ,
paripūrṇamanā mānyaḥ praṣṭuṃ jānāsi rāghava ,
vetsi coktaṃ ca tenāhaṃ pravṛtto vaktumādarāt 1
1. śrīvasiṣṭha uvāca paripūrṇamanāḥ mānyaḥ praṣṭum jānāsi
rāghava vetsi ca uktam ca tena aham pravṛttaḥ vaktum ādarāt
1. śrīvasiṣṭha uvāca he rāghava (tvam)
paripūrṇamanāḥ mānyaḥ praṣṭum
jānāsi ca uktam vetsi ca tena
aham ādarāt vaktum pravṛttaḥ (asmi)
1. Śrī Vasiṣṭha said: "O Rāghava, you are one whose mind is complete (paripūrṇa) and who is worthy of respect. You know how to ask, and you also understand what has been said. Therefore, I am proceeding to speak with great reverence."
रजस्तमोभ्यां रहिता शुद्धसत्त्वानुपातिनीम् ।
मतिमात्मनि संस्थाप्य ज्ञानं श्रोतुं स्थिरौ भव ॥ २ ॥
rajastamobhyāṃ rahitā śuddhasattvānupātinīm ,
matimātmani saṃsthāpya jñānaṃ śrotuṃ sthirau bhava 2
2. rajastamobhyām rahitā śuddhasattvānupātinīm matim
ātmani saṃsthāpya jñānam śrotum sthirau bhava
2. (tvam) rajastamobhyām rahitā śuddhasattvānupātinīm
matim ātmani saṃsthāpya jñānam śrotum sthirau bhava
2. Having established your intellect (mati) within the self (ātman) - an intellect that is free from the qualities of passion (rajas) and inertia (tamas), and which consistently follows pure goodness (sattva) - be firm and steady to hear knowledge (jñāna).
विद्यते त्वयि सर्वैव प्रच्छकस्य गुणावली ।
वक्तुर्गुणाश्चैव मयि रत्नश्रीर्जलधौ यथा ॥ ३ ॥
vidyate tvayi sarvaiva pracchakasya guṇāvalī ,
vakturguṇāścaiva mayi ratnaśrīrjaladhau yathā 3
3. vidyate tvayi sarvā eva pracchakasia guṇāvalī
vaktuḥ guṇāḥ ca eva mayi ratnaśrīḥ jaladhau yathā
3. tvayi sarvā eva pracchakasia guṇāvalī vidyate ca eva mayi
vaktuḥ guṇāḥ (santi) yathā jaladhau ratnaśrīḥ (asti)
3. All the qualities (guṇa) of an ideal questioner are certainly present in you, and similarly, the qualities of a speaker are in me, just as the brilliance of jewels (ratnaśrī) resides in the ocean.
आप्तवानसि वैराग्यं विवेकासङ्गजं सुत ।
चन्द्रकान्त इवार्द्रत्वं लग्नचन्द्रकरोत्करः ॥ ४ ॥
āptavānasi vairāgyaṃ vivekāsaṅgajaṃ suta ,
candrakānta ivārdratvaṃ lagnacandrakarotkaraḥ 4
4. āptavān asi vairāgyam viveka-āsaṅga-jam suta
candrakāntaḥ iva ārdratvam lagna-candra-kara-utkaraḥ
4. suta tvam viveka-āsaṅga-jam vairāgyam āptavān asi
candrakāntaḥ iva lagna-candra-kara-utkaraḥ ārdratvam
4. O son, you have attained dispassion (vairāgya), which is born from discrimination regarding attachment, just as a moonstone becomes moist when touched by a multitude of moonbeams.
चिरमाशैशवादेव तवाभ्यासोऽस्ति सद्गुणैः ।
शुद्धैः शुद्धस्य दीर्घैश्च पद्मस्येवातिसंततैः ॥ ५ ॥
ciramāśaiśavādeva tavābhyāso'sti sadguṇaiḥ ,
śuddhaiḥ śuddhasya dīrghaiśca padmasyevātisaṃtataiḥ 5
5. ciram āśaiśavāt eva tava abhyāsaḥ asti sat-guṇaiḥ
śuddhaiḥ śuddhasya dīrghaiḥ ca padmasya iva ati-santataiḥ
5. eva āśaiśavāt ciram tava śuddhaiḥ dīrghaiḥ ca ati-santataiḥ
sat-guṇaiḥ abhyāsaḥ asti śuddhasya padmasya iva
5. Indeed, from your very childhood, you have long cultivated good qualities (sadguṇa) that are pure, profound, and continuously present, just like the extensive and pure qualities of a lotus.
अतः शृणु कथां वक्ष्ये त्वमेवास्या हि भाजनम् ।
न हि चन्द्रं विना शुद्धा सविकासा कुमुद्वती ॥ ६ ॥
ataḥ śṛṇu kathāṃ vakṣye tvamevāsyā hi bhājanam ,
na hi candraṃ vinā śuddhā savikāsā kumudvatī 6
6. ataḥ śṛṇu kathām vakṣye tvam eva asyāḥ hi bhājanam
na hi candram vinā śuddhā sa-vikāsā kumudvatī
6. ataḥ kathām śṛṇu aham vakṣye hi tvam eva asyāḥ bhājanam
hi candram vinā kumudvatī śuddhā sa-vikāsā na (bhavati)
6. Therefore, listen to the story I am about to tell, for you are indeed its proper receptacle. Just as a white water lily (kumudvatī) cannot be pure and blooming without the moon.
ये केचन समारम्भा याश्च काश्चन दृष्टयः ।
ते च ताश्च पदे दृष्टे निःशेषे यान्ति वै शमम् ॥ ७ ॥
ye kecana samārambhā yāśca kāścana dṛṣṭayaḥ ,
te ca tāśca pade dṛṣṭe niḥśeṣe yānti vai śamam 7
7. ye ke-cana samārambhāḥ yāḥ ca kāḥ-cana dṛṣṭayaḥ
te ca tāḥ ca pade dṛṣṭe niḥśeṣe yānti vai śamam
7. ye ke-cana samārambhāḥ ca yāḥ ca kāḥ-cana dṛṣṭayaḥ te
ca tāḥ ca niḥśeṣe pade dṛṣṭe (sati) vai śamam yānti
7. Whatever undertakings or actions, and whatever views or theories there may be - all of them indeed achieve complete tranquility (śama) when the supreme reality (pada) is fully realized.
यदि विज्ञानविश्रान्तिर्न भवेद्भव्यचेतसः ।
तदस्यां संसृतौ साधुश्चिन्तामौढ्यं सहेत कः ॥ ८ ॥
yadi vijñānaviśrāntirna bhavedbhavyacetasaḥ ,
tadasyāṃ saṃsṛtau sādhuścintāmauḍhyaṃ saheta kaḥ 8
8. yadi vijñānaviśrāntiḥ na bhavet bhavyacetasaḥ tat
asyām saṃsṛtau sādhuḥ cintāmauḍhyam saheta kaḥ
8. yadi bhavyacetasaḥ vijñānaviśrāntiḥ na bhavet,
tat asyām saṃsṛtau sādhuḥ cintāmauḍhyam kaḥ saheta
8. If a noble mind does not find true rest in knowledge, then who, among the wise, would truly tolerate the delusion caused by worries in this cycle of transmigration (saṃsāra)?
परं प्राप्य विलीयन्ते सर्वा मननवृत्तयः ।
कल्पान्तार्कगणासङ्गात्कुलशैलशिला इव ॥ ९ ॥
paraṃ prāpya vilīyante sarvā mananavṛttayaḥ ,
kalpāntārkagaṇāsaṅgātkulaśailaśilā iva 9
9. param prāpya vilīyante sarvāḥ mananavṛttayaḥ
kalpāntārkagaṇāsaṅgāt kulaśailaśilāḥ iva
9. param prāpya sarvāḥ mananavṛttayaḥ,
kalpāntārkagaṇāsaṅgāt kulaśailaśilāḥ iva vilīyante
9. Upon attaining the Supreme, all mental modifications (mananavṛtti) dissolve, just as the rocks of the principal mountains disintegrate from the contact with multitudes of suns at the end of a cosmic cycle (kalpa).
दुःसहा राम संसारविषावेशविषूचिका ।
योगगारुडमन्त्रेण पावनेन प्रशाम्यति ॥ १० ॥
duḥsahā rāma saṃsāraviṣāveśaviṣūcikā ,
yogagāruḍamantreṇa pāvanena praśāmyati 10
10. duḥsahā rāma saṃsāraviṣāveśaviṣūcikā
yogagāruḍamatreṇa pāvanena praśāmyati
10. rāma,
duḥsahā saṃsāraviṣāveśaviṣūcikā pāvanena yogagāruḍamatreṇa praśāmyati
10. O Rāma, the unbearable cholera-like illness, which is an affliction of the poison of transmigration (saṃsāra), is completely pacified by the purifying yoga-Garuda-mantra (mantra).
स च योगः सज्जनेन सह शास्त्रविचारणात् ।
परमार्थज्ञानमन्त्रो नूनं लभ्यत एव च ॥ ११ ॥
sa ca yogaḥ sajjanena saha śāstravicāraṇāt ,
paramārthajñānamantro nūnaṃ labhyata eva ca 11
11. saḥ ca yogaḥ sajjanena saha śāstravicāraṇāt
paramārthajñānamantraḥ nūnam labhyate eva ca
11. ca saḥ yogaḥ sajjanena saha śāstravicāraṇāt
nūnam paramārthajñānamantraḥ eva ca labhyate
11. And that spiritual discipline (yoga), which is truly a mantra (mantra) for the knowledge of the ultimate reality, is certainly obtained through deliberation on scriptures with noble individuals.
अवश्यमिह हि विचारे कृते सकलदुःखपरिक्षयो भवतीति
मन्तव्यं नातो विचारदृष्टयोऽवहेलया द्रष्टव्याः ॥ १२ ॥
avaśyamiha hi vicāre kṛte sakaladuḥkhaparikṣayo bhavatīti
mantavyaṃ nāto vicāradṛṣṭayo'vahelayā draṣṭavyāḥ 12
12. avaśyam iha hi vicāre kṛte sakala-duḥkha-parikṣayaḥ bhavati
iti mantavyam na ataḥ vicāra-dṛṣṭayaḥ avahelayā draṣṭavyāḥ
12. iha hi avaśyam vicāre kṛte sakala-duḥkha-parikṣayaḥ bhavati.
iti mantavyam.
ataḥ vicāra-dṛṣṭayaḥ avahelayā na draṣṭavyāḥ.
12. Indeed, it is certain that here, when proper reflection is undertaken, all sorrow is completely eliminated. Therefore, it must be understood that those who possess the insight of reflection should not be regarded with neglect.
विचारवता पुरुषेण सकलमिदमाधिपञ्जरं सर्पेण त्वचमिव
परिपक्वां संत्यज्य विगतज्वरेण शीतलान्तःकरणेन
विनोदादिन्द्रजालमिव जगदखिलमालोक्यते सम्यग्दर्शनवता
असम्यग्दर्शनवतो हि परं दुःखमिदम् ॥ १३ ॥
vicāravatā puruṣeṇa sakalamidamādhipañjaraṃ sarpeṇa
tvacamiva paripakvāṃ saṃtyajya vigatajvareṇa śītalāntaḥkaraṇena
vinodādindrajālamiva jagadakhilamālokyate
samyagdarśanavatā asamyagdarśanavato hi paraṃ duḥkhamidam 13
13. vicāravatā puruṣeṇa sakalam idam ādhi-pañjaram sarpeṇa tvacam
iva paripakkvām saṃtyajya vigata-jvareṇa śītala-antaḥ-karaṇena
vinodāt indra-jālam iva jagat akhilam ālokyate
samyak-darśanavatā asamyak-darśanavataḥ hi param duḥkham idam
13. vicāravatā puruṣeṇa sarpeṇa paripakkvām tvacam iva idam sakalam ādhi-pañjaram saṃtyajya,
vigata-jvareṇa śītala-antaḥ-karaṇena vinodāt indra-jālam iva akhilam jagat ālokyate.
samyak-darśanavatā hi idam.
asamyak-darśanavataḥ param duḥkham (idam).
13. A person endowed with proper discernment, having completely discarded this entire cage of anxieties like a snake sheds its worn-out skin, observes the whole world as if it were a mere magic show (indrajālam), with inner tranquility and freed from all agitation. Indeed, for one who possesses right insight (samyagdarśana), this is the case; but for one lacking right insight, this (world) is nothing but supreme suffering.
विषमो ह्यतितरां संसाररागो भोगीव दशति असिरिव च्छिनत्ति कुन्त इव वेधयति
रज्जुरिवावेष्टयति पावक इव दहति रात्रिरिवान्धयति अशङ्कितपरिपतितपुरुषान्पाषाण
इव विवशीकरोति हरति प्रज्ञां नाशयति स्थितिं पातयति मोहान्धकूपे
तृष्णा जर्जरीकरोति न तदस्ति किंचिद्दुःखं संसारी यन्न प्राप्नोति ॥ १४ ॥
viṣamo hyatitarāṃ saṃsārarāgo bhogīva daśati asiriva cchinatti kunta iva
vedhayati rajjurivāveṣṭayati pāvaka iva dahati rātririvāndhayati aśaṅkitaparipatitapuruṣānpāṣāṇa
iva vivaśīkaroti harati prajñāṃ nāśayati sthitiṃ pātayati
mohāndhakūpe tṛṣṇā jarjarīkaroti na tadasti kiṃcidduḥkhaṃ saṃsārī yanna prāpnoti 14
14. viṣamaḥ hi atitarām saṃsāra-rāgaḥ bhogī iva daśati asiḥ iva chinatti kuntaḥ iva
vedhayati rajjuḥ iva āveṣṭayati pāvakaḥ iva dahati rātriḥ iva andhayati aśaṅkita-paripatita-puruṣān
pāṣāṇaḥ iva vivaśīkaroti harati prajñām nāśayati sthitim pātayati
moha-andha-kūpe tṛṣṇā jarjarīkaroti na tat asti kiñcit duḥkham saṃsārī yat na prāpnoti
14. hi atitarām saṃsāra-rāgaḥ viṣamaḥ.
(saḥ) bhogī iva daśati,
asiḥ iva chinatti,
kuntaḥ iva vedhayati,
rajjuḥ iva āveṣṭayati,
pāvakaḥ iva dahati,
rātriḥ iva andhayati,
aśaṅkita-paripatita-puruṣān pāṣāṇaḥ iva vivaśīkaroti.
(saḥ) prajñām harati,
sthitim nāśayati,
moha-andha-kūpe pātayati.
tṛṣṇā jarjarīkaroti.
saṃsārī yat duḥkham na prāpnoti,
tat kiñcit na asti.
14. Indeed, attachment to worldly existence (saṃsāra-rāga) is exceedingly dangerous. It bites like a venomous snake (bhogin), cuts like a sword, pierces like a spear, entwines like a rope, burns like fire, blinds like the night, and renders unsuspecting individuals helpless like a falling stone. It steals wisdom, destroys stability, and throws one into the blind well of delusion. Craving (tṛṣṇā) utterly debilitates. There is truly no suffering that a worldly person (saṃsārin) does not experience.
दुरन्तेयं किल विषयविषूचिका यदि न चिकित्स्यते
तन्नितरां नरकनगरनिकरफलानुबन्धिनी तत्तत्करोति ॥ १५ ॥
duranteyaṃ kila viṣayaviṣūcikā yadi na cikitsyate tannitarāṃ
narakanagaranikaraphalānubandhinī tattatkaroti 15
15. dur-antā iyam kila viṣaya-viṣūcikā yadi na cikitsyate tat
nitarām naraka-nagara-nikara-phala-anubandhinī tat tat karoti
15. kila iyam viṣaya-viṣūcikā dur-antā.
yadi na cikitsyate,
tat (sā) nitarām naraka-nagara-nikara-phala-anubandhinī.
(sā) tat tat karoti.
15. Indeed, this 'cholera of sense objects' (viṣaya-viṣūcikā) is dreadful. If it is not treated, it will certainly lead to a multitude of hellish cities. It inevitably brings about such consequences.
यत्र शिलाशितासिशातः पात उपलताडनमग्निदाहो हिमावसेकोऽङ्गावकर्तनं
चन्दनचर्चातरुवनानि घुणवृत्तान्तःपरिवेषोऽङ्गपरिमार्जनमनवरतानलविचलितसमरनाराचनिपातो
निदाघविनोदनं धारागृहसीकरवर्षणं
शिरश्छेदः सुखनिद्रामूकीकरणमाननमुद्राबान्धुर्य महानुपचयः ॥ १६ ॥
yatra śilāśitāsiśātaḥ pāta upalatāḍanamagnidāho himāvaseko'ṅgāvakartanaṃ
candanacarcātaruvanāni ghuṇavṛttāntaḥpariveṣo'ṅgaparimārjanamanavaratānalavicalitasamaranārācanipāto
nidāghavinodanaṃ dhārāgṛhasīkaravarṣaṇaṃ
śiraśchedaḥ sukhanidrāmūkīkaraṇamānanamudrābāndhurya mahānupacayaḥ 16
16. yatra śilāśitāsiśātaḥ pāta upalatāḍanam agnidāhaḥ himāvasekaḥ aṅgāvakartanam
candanacarcātaruvanāni ghuṇavṛttāntapariveṣaḥ aṅgaparimārjanam
anavaratanalavicalitasamaranārācanipātaḥ nidāghavinodanam dhārāgṛhasīkaravarṣaṇam
śiraśchedaḥ sukhanidrāmūkīkaraṇam ānanāmudrābāndhurya mahān upacayaḥ
16. yatra śilāśitāsiśātaḥ pāta upalatāḍanam agnidāhaḥ himāvasekaḥ aṅgāvakartanam
candanacarcātaruvanāni ghuṇavṛttāntapariveṣaḥ aṅgaparimārjanam
anavaratanalavicalitasamaranārācanipātaḥ nidāghavinodanam dhārāgṛhasīkaravarṣaṇam
śiraśchedaḥ sukhanidrāmūkīkaraṇam ānanāmudrābāndhurya mahān upacayaḥ
16. Where there is the sharpness of a stone-sharpened sword, and a fall; being struck by stones; burning by fire; drenching by ice; and the cutting off of limbs. [And where there are] groves of trees for sandalwood paste anointing; a halo of woodworm marks; body cleansing; a shower of incessant, fiery, agitated battle-arrows; summer pastimes; sprinkling of drops from a shower-house; beheading; the silencing (making peaceful) by pleasant sleep; the grace of facial expressions; and great prosperity.
तदेवंविधकष्टचेष्टासहस्रदारुणे
संसारचलयन्त्रेऽस्मिन् राघव नावहेलना कर्तव्या
अवश्यमेव विधारणीयमेवं चावबोद्धव्यं यथा
किल शास्त्रविचाराच्छ्रेयो भवतीति ॥ १७ ॥
tadevaṃvidhakaṣṭaceṣṭāsahasradāruṇe
saṃsāracalayantre'smin rāghava nāvahelanā kartavyā
avaśyameva vidhāraṇīyamevaṃ cāvaboddhavyaṃ
yathā kila śāstravicārācchreyo bhavatīti 17
17. tad evaṃvidhakaṣṭaceṣṭāsahasradāruṇe
saṃsāracalayantre asmin rāghava na avahelanā kartavyā
avaśyam eva vidhāraṇīyam evam ca avaboddhavyam
yathā kila śāstravicārāt śreyaḥ bhavati iti
17. rāghava tad evaṃvidhakaṣṭaceṣṭāsahasradāruṇe
asmin saṃsāracalayantre avahelanā na kartavyā
avaśyam eva vidhāraṇīyam evam ca avaboddhavyam
yathā śāstravicārāt kila śreyaḥ bhavati iti
17. Therefore, O Rāghava, in this terrible, revolving machine of the cycle of existence (saṃsāra), which involves thousands of such painful efforts, no neglect should be shown. Rather, it must necessarily be upheld and understood thus: that welfare (śreyaḥ) truly comes from the inquiry into scriptures.
अन्यस्य रघुकुलेन्दो यदि चैते महामुनयो महर्षयश्च
विप्राश्च राजानश्च ज्ञानकवचेनावगुण्ठितशरीरास्ते
कथमदुःखक्षमा अपि दुःखकरीं तां तां वृत्तिपूर्विकां
संसारकदर्थनामनुभवन्तः सततमेव मुदितमनसस्तिष्ठन्ति ॥ १८ ॥
anyasya raghukulendo yadi caite mahāmunayo maharṣayaśca
viprāśca rājānaśca jñānakavacenāvaguṇṭhitaśarīrāste
kathamaduḥkhakṣamā api duḥkhakarīṃ tāṃ tāṃ vṛttipūrvikāṃ
saṃsārakadarthanāmanubhavantaḥ satatameva muditamanasastiṣṭhanti 18
18. anyasya raghukulendo yadi ca ete mahāmunayaḥ maharṣayaḥ ca
viprāḥ ca rājānaḥ ca jñānakavacena avaguṇṭhitaśarīrāḥ te katham
aduḥkhakṣamāḥ api duḥkhakarīm tām tām vṛttipūrvikām
saṃsārakadarthanām anubhavantaḥ satatam eva muditamanasaḥ tiṣṭhanti
18. raghukulendo anyasya yadi jñānakavacena avaguṇṭhitaśarīrāḥ
ete mahāmunayaḥ ca maharṣayaḥ ca viprāḥ ca rājānaḥ ca te
aduḥkhakṣamāḥ api katham duḥkhakarīm tām tām vṛttipūrvikām
saṃsārakadarthanām anubhavantaḥ satatam eva muditamanasaḥ tiṣṭhanti
18. Furthermore, O Moon of Raghu's family (Rāghava), if these great sages, great seers, Brahmins, and kings, whose bodies are shielded by the armor of knowledge, how is it that they, even though they are not susceptible to suffering, constantly remain joyful-minded while experiencing the various degradations of the cycle of existence (saṃsāra) that arise from their actions (karma)?
इह हि ।
विकौतुका विगतविकल्पविप्लवा यथा स्थिता हरिहरपद्मजादयः ।
नरोत्तमाः समधिगतात्मदीपकास्तथा स्थिता जगति विशुद्धबुद्धयः ॥ १९ ॥
iha hi ,
vikautukā vigatavikalpaviplavā yathā sthitā hariharapadmajādayaḥ ,
narottamāḥ samadhigatātmadīpakāstathā sthitā jagati viśuddhabuddhayaḥ 19
19. iha hi vikautukāḥ vigatavikalpaviplavāḥ
yathā sthitāḥ hariharapadmajādayaḥ
narottamāḥ samadhigatātmadīpakāḥ
tathā sthitāḥ jagati viśuddhabuddhayaḥ
19. iha hi yathā vikautukāḥ vigatavikalpaviplavāḥ
hariharapadmajādayaḥ sthitāḥ
tathā jagati samadhigatātmadīpakāḥ
viśuddhabuddhayaḥ narottamāḥ sthitāḥ
19. Indeed, in this world, just as Hari (Viṣṇu), Hara (Śiva), Padmaja (Brahmā), and others remain free from curiosity and devoid of the turmoil of doubt, so too do the best among men, who have attained the inner light of the self (ātman) and possess purified intellects, remain.
परिक्षीणे मोहे विगलति घने ज्ञानजलदे परिज्ञाते तत्त्वे समधिगत आत्मन्यतितते ।
विचार्यार्यैः सार्धं चलितवपुषो वै सदृशतो धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् ॥ २० ॥
parikṣīṇe mohe vigalati ghane jñānajalade parijñāte tattve samadhigata ātmanyatitate ,
vicāryāryaiḥ sārdhaṃ calitavapuṣo vai sadṛśato dhiyā dṛṣṭe tattve ramaṇamaṭanaṃ jāgatamidam 20
20. parikṣīṇe mohe vigalati ghane jñānajalade
parijñāte tattve samadhigata ātmani atitate vicārya
āryaiḥ sārdham calitavapuṣaḥ vai sadṛśataḥ
dhiyā dṛṣṭe tattve ramaṇam aṭanam jāgatam idam
20. mohe parikṣīṇe,
ghane jñānajalade vigalati,
tattve parijñāte,
atitate ātmani samadhigata,
āryaiḥ sārdham vicārya,
vai calitavapuṣaḥ sadṛśataḥ,
dhiyā dṛṣṭe tattve,
idam jāgatam ramaṇam aṭanam
20. When delusion (moha) is entirely gone, when the dense cloud of knowledge (jñāna) dissolves, when ultimate reality (tattva) is fully known, and when the exceedingly vast Self (ātman) is completely attained; after having deliberated with noble ones, and when one's very being has truly transformed from (a state of) similarity (to the unenlightened); then this worldly enjoyment and wandering is perceived within ultimate reality (tattva) by the discerning intellect (dhī).
अन्यच्च राघव ।
प्रसन्ने चित्तत्त्वे हृदि शमभवे वल्गति परे शमाभोगीभूतास्वखिलकलनादृष्टिषु पुरः ।
समं याति स्वान्तःकरणघटनास्वादितरसं धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् ॥ २१ ॥
anyacca rāghava ,
prasanne cittattve hṛdi śamabhave valgati pare śamābhogībhūtāsvakhilakalanādṛṣṭiṣu puraḥ ,
samaṃ yāti svāntaḥkaraṇaghaṭanāsvāditarasaṃ dhiyā dṛṣṭe tattve ramaṇamaṭanaṃ jāgatamidam 21
21. anyat ca rāghava prasanna cittattve hṛdi śamabhave
valgati pare śamābhogībhūtāsu akhilakalanādṛṣṭiṣu
puraḥ samam yāti svāntaḥkaraṇaghaṭanāsvāditarasam
dhiyā dṛṣṭe tattve ramaṇam aṭanam jāgatam idam
21. rāghava,
anyat ca: cittattve prasanna,
hṛdi śamabhave valgati pare,
puraḥ akhilakalanādṛṣṭiṣu śamābhogībhūtāsu,
dhiyā dṛṣṭe tattve idam jāgatam ramaṇam aṭanam,
svāntaḥkaraṇaghaṭanāsvāditarasam samam yāti
21. And furthermore, O Rāghava: When the mind (cittattva) becomes serene, when the Supreme (Self) vibrates within the heart (hṛdi) as peace (śama) arises, and when all conceptualizations (kalana) become utterly absorbed in peace (śama) before one's awareness; then, this worldly enjoyment and wandering, when viewed by the intellect (dhī) within ultimate reality (tattva), harmonizes with the essence of bliss experienced through the functions of one's own inner instrument (antaḥkaraṇa).
अन्यच्च ।
रथः स्थाणुर्देहस्तुरगरचना चेन्द्रियगतिः परिस्पन्दो वातो वहनकलितानन्दविषयः ।
परोऽणुर्वा देही जगति विहरामीत्यनघया धिया दृष्टे तत्त्वेरमणमटनं जागतमिदम् ॥ २२ ॥
anyacca ,
rathaḥ sthāṇurdehasturagaracanā cendriyagatiḥ parispando vāto vahanakalitānandaviṣayaḥ ,
paro'ṇurvā dehī jagati viharāmītyanaghayā dhiyā dṛṣṭe tattveramaṇamaṭanaṃ jāgatamidam 22
22. anyat ca rathaḥ sthāṇuḥ dehaḥ turagaracanā ca
indriyagatiḥ parispandaḥ vātaḥ vahanakalitānandaviṣayaḥ
paraḥ aṇuḥ vā dehī jagati viharāmi iti anaghayā
dhiyā dṛṣṭe tattve ramaṇam aṭanam jāgatam idam
22. anyat ca: dehaḥ rathaḥ sthāṇuḥ (ca),
indriyagatiḥ ca turagaracanā,
vātaḥ parispandaḥ,
vahanakalitānandaviṣayaḥ; dehī paraḥ vā aṇuḥ,
"jagati viharāmi" iti,
anaghayā dhiyā dṛṣṭe tattve,
idam jāgatam ramaṇam aṭanam
22. And furthermore: The body (deha) is a chariot, (or) a mere post; the movements of the senses (indriya) are the arrangement of horses. The vibration (parispanda) is the wind (vāta), which bears the objects of joy (ānanda). Whether the embodied one (dehī) is supreme (para) or atomic (aṇu), with the conviction 'I wander in the world (jagat)', this worldly enjoyment and wandering, when ultimate reality (tattva) is seen by an immaculate intellect (dhī), is understood as part of that reality.

Links to all chapters:

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 Chapter 11 Chapter 12 (current chapter) 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