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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-13

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श्रीवसिष्ठ उवाच ।
एतां दृष्टिमवष्टभ्य दृष्टात्मानः सुबुद्धयः ।
विचरन्तीह संसारे महान्तोऽभ्युदिता इव ॥ १ ॥
śrīvasiṣṭha uvāca ,
etāṃ dṛṣṭimavaṣṭabhya dṛṣṭātmānaḥ subuddhayaḥ ,
vicarantīha saṃsāre mahānto'bhyuditā iva 1
1. śrīvasiṣṭha uvāca etām dṛṣṭim avaṣṭabhya dṛṣṭātmānaḥ
subuddhayaḥ vicaranti iha saṃsāre mahāntaḥ abhyuditāḥ iva
1. śrīvasiṣṭha uvāca: etām dṛṣṭim avaṣṭabhya,
dṛṣṭātmānaḥ subuddhayaḥ,
iha saṃsāre mahāntaḥ abhyuditāḥ iva vicaranti
1. Shri Vasishtha said: Those discerning individuals (subuddhayaḥ) who have realized the Self (ātman), holding firmly to this perspective, move about in this cycle of existence (saṃsāra) as if they were great ones who have transcended it.
न शोचन्ति न वाञ्छन्ति न याचन्ते शुभाशुभम् ।
सर्वमेव च कुर्वन्ति न कुर्वन्तीह किंचन ॥ २ ॥
na śocanti na vāñchanti na yācante śubhāśubham ,
sarvameva ca kurvanti na kurvantīha kiṃcana 2
2. na śocanti na vāñchanti na yācante śubhāśubham
sarvam eva ca kurvanti na kurvanti iha kiṃcana
2. na śocanti na vāñchanti na yācante śubhāśubham
sarvam eva ca kurvanti na kurvanti iha kiṃcana
2. They neither lament nor desire, nor do they beg for good or bad fortune. Although they perform all actions, they do nothing at all in this world (i.e., they act without attachment).
स्वच्छमेवावतिष्ठन्ते स्वच्छं कुर्वन्ति यान्ति हि ।
हेयोपादेयतापक्षरहिताः स्वात्मनि स्थिताः ॥ ३ ॥
svacchamevāvatiṣṭhante svacchaṃ kurvanti yānti hi ,
heyopādeyatāpakṣarahitāḥ svātmani sthitāḥ 3
3. svaccham eva avatiṣṭhante svaccham kurvanti yānti
hi heyo-upādeyatāpakṣarahitāḥ svātmani sthitāḥ
3. svātmani sthitāḥ heyo-upādeyatāpakṣarahitāḥ svaccham
eva avatiṣṭhante svaccham kurvanti hi yānti
3. Established in their own essential self (ātman) and free from any partiality towards what is to be rejected or accepted, they simply remain pure, purify (others), and indeed proceed (on their path).
आयान्ति च न चायान्ति प्रयान्ति च न यान्ति च ।
कुर्वन्त्यपि न कुर्वन्ति न वदन्ति वदन्ति च ॥ ४ ॥
āyānti ca na cāyānti prayānti ca na yānti ca ,
kurvantyapi na kurvanti na vadanti vadanti ca 4
4. āyānti ca na ca āyānti prayānti ca na yānti ca
kurvanti api na kurvanti na vadanti vadanti ca
4. āyānti ca na ca āyānti prayānti ca na yānti ca
kurvanti api na kurvanti na vadanti vadanti ca
4. They appear to come and yet do not come; they appear to go forth and yet do not truly go. Although they perform actions, they do not truly act (i.e., they are not attached), and they both speak and do not speak.
ये केचन समारम्भा याश्च काश्चन दृष्टयः ।
हेयोपादेयतस्तास्ताः क्षीयन्तेऽधिगते पदे ॥ ५ ॥
ye kecana samārambhā yāśca kāścana dṛṣṭayaḥ ,
heyopādeyatastāstāḥ kṣīyante'dhigate pade 5
5. ye kecana samārambhāḥ yāḥ ca kāścana dṛṣṭayaḥ
heyo-upādeyataḥ tāḥ tāḥ kṣīyante adhigate pade
5. adhigate pade ye kecana samārambhāḥ yāḥ ca
kāścana dṛṣṭayaḥ heyo-upādeyataḥ tāḥ tāḥ kṣīyante
5. Whatever undertakings and whatever views that are concerned with what is to be rejected or accepted, all those are destroyed when the supreme state (pada) is realized.
परित्यक्तसमस्तेहं मनोमधुरवृत्तिमत् ।
सर्वतः सुखमभ्येति चन्द्रबिम्ब इव स्थितम् ॥ ६ ॥
parityaktasamastehaṃ manomadhuravṛttimat ,
sarvataḥ sukhamabhyeti candrabimba iva sthitam 6
6. parityaktasamasteham manaḥ madhuravṛttimat
sarvataḥ sukham abhyeti candrabimbam iva sthitam
6. manaḥ parityaktasamasteham madhuravṛttimat
sarvataḥ sukham abhyeti candrabimbam iva sthitam
6. The mind, having completely renounced all its endeavors and possessing pleasant dispositions (vṛtti), attains happiness everywhere, like the stable disc of the moon.
अपि निर्मननारम्भमव्यस्ताखिलकौतुकम् ।
आत्मन्येव न मात्यन्तरिन्दाविव रसायनम् ॥ ७ ॥
api nirmananārambhamavyastākhilakautukam ,
ātmanyeva na mātyantarindāviva rasāyanam 7
7. api nirmanana-ārambham avyasta-akhila-kautukam
ātmani eva na māti antaḥ indau iva rasāyanam
7. api (etat) nirmananārambham avyastākhilakautukam
ātmani eva antaḥ na māti indau rasāyanam iva
7. Even when there is no initiation of mental activity and all curiosity is undisturbed, (that inner experience) does not find containment within the very self (ātman), like an elixir (rasāyanam) within the moon.
न करोतीन्द्रजालानि नानुधावति वासनाम् ।
बालचापलमुत्सृज्य पूर्वमेव विराजते ॥ ८ ॥
na karotīndrajālāni nānudhāvati vāsanām ,
bālacāpalamutsṛjya pūrvameva virājate 8
8. na karoti indrajālāni na anudhāvati vāsanām
bāla-cāpalam utsṛjya pūrvam eva virājate
8. (manaḥ) indrajālāni na karoti,
vāsanām ca na anudhāvati.
bālacāpalam utsṛjya pūrvam eva virājate
8. It performs no magical feats (indrajāla) and pursues no latent desires (vāsanā). Having abandoned childish fickleness, it shines forth in its original state.
एवंविधा हि वृत्तय
आत्मतत्त्वावलोकनाल्लभ्यन्ते नान्यथा ॥ ९ ॥
evaṃvidhā hi vṛttaya
ātmatattvāvalokanāllabhyante nānyathā 9
9. evam-vidhā hi vṛttayaḥ
ātma-tattva-avalokanāt labhyante na anyathā
9. hi evamvidhāḥ vṛttayaḥ ātmatattvāvalokanāt eva labhyante,
na anyathā
9. Indeed, such dispositions (vṛtti) are attained only through the insight into the true nature of the self (ātman), and not in any other way.
तस्माद्विचारेणात्मैवान्वेष्टव्य उपासनीयो
ज्ञातव्यो यावज्जीवं पुरुषेण नेतरदिति ॥ १० ॥
tasmādvicāreṇātmaivānveṣṭavya upāsanīyo
jñātavyo yāvajjīvaṃ puruṣeṇa netaraditi 10
10. tasmāt vicāreṇa ātmā eva anveṣṭavyaḥ upāsanīyaḥ
jñātavyaḥ yāvat jīvam puruṣeṇa na itarat iti
10. puruṣeṇa yāvat jīvam vicāreṇa ātmā eva anveṣṭavyaḥ
upāsanīyaḥ jñātavyaḥ itarat na iti tasmāt
10. Therefore, a person (puruṣa) should, throughout their life, through inquiry, seek, meditate upon, and know only the self (ātman), and nothing else.
स्वानुभूतेश्च शास्त्रस्य गुरोश्चैवैकवाक्यता ।
यस्याभ्यासेन तेनात्मा सन्ततेनावलोक्यते ॥ ११ ॥
svānubhūteśca śāstrasya guroścaivaikavākyatā ,
yasyābhyāsena tenātmā santatenāvalokyate 11
11. svānubhūteḥ ca śāstrasya guroḥ ca eva ekavākyatā
yasya abhyāsena tena ātmā santatena avalokyate
11. svānubhūteḥ śāstrasya guroḥ ca eva ekavākyatā
yasya santatena abhyāsena tena ātmā avalokyate ca
11. There is indeed a unity of statement found in one's own experience, in scripture, and in the teachings of the guru. Through the continuous practice of this unity, the self (ātman) is perceived.
अवहेलितशास्त्रार्थैरवज्ञातमहाजनैः ।
कष्टामप्यापदं प्राप्तो न मूढैः समतामियात् ॥ १२ ॥
avahelitaśāstrārthairavajñātamahājanaiḥ ,
kaṣṭāmapyāpadaṃ prāpto na mūḍhaiḥ samatāmiyāt 12
12. avahelita śāstra arthaiḥ avajñāta mahājanaiḥ
kaṣṭām api āpadam prāptaḥ na mūḍhaiḥ samatām iyāt
12. yah avahelita śāstra arthaiḥ avajñāta mahājanaiḥ
mūḍhaiḥ saha kaṣṭām āpadam api prāptaḥ na samatām iyāt
12. One should not equate oneself with fools, (meaning those) who disregard the essence of scripture and disrespect great, wise individuals, even when one has encountered a dire calamity.
न व्याधिर्न विषं नापत्तथा नाधिश्च भूतले ।
खेदाय स्वशरीरस्थं मौर्ख्यमेकं यथा नृणाम् ॥ १३ ॥
na vyādhirna viṣaṃ nāpattathā nādhiśca bhūtale ,
khedāya svaśarīrasthaṃ maurkhyamekaṃ yathā nṛṇām 13
13. na vyādhiḥ na viṣam na āpat tathā na ādhiḥ ca bhūtale
खेदाय svaśarīrastham maurkhyam ekam yathā nṛṇām
13. bhūtale vyādhiḥ na,
viṣam na,
āpat na,
tathā ādhiḥ ca na,
yathā nṛṇām svaśarīrastham ekam maurkhyam khedāya (bhavati)
13. Neither illness, nor poison, nor misfortune, nor mental anguish on this earth causes such distress for people as their own foolishness (maurkhya) dwelling within their body.
किंचित्संस्कृतबुद्धीनां श्रुतं शास्त्रमिदं यथा ।
मौर्ख्यापहं तथा शास्त्रमन्यदस्ति न किंचन ॥ १४ ॥
kiṃcitsaṃskṛtabuddhīnāṃ śrutaṃ śāstramidaṃ yathā ,
maurkhyāpahaṃ tathā śāstramanyadasti na kiṃcana 14
14. kiṃcitsanskṛtabuddhīnām śrutam śāstram idam yathā
maurkṣyāpaham tathā śāstram anyat asti na kiṃcana
14. yathā idam śāstram kiṃcitsanskṛtabuddhīnām śrutam
tathā anyat kiṃcana śāstram maurkṣyāpaham na asti
14. Just as this treatise is studied by those with somewhat cultivated intellects, similarly, there is no other scripture whatsoever that removes foolishness (maurkya) as effectively.
आपदो या दुरुत्तारा याश्च तुच्छाः कुयोनयः ।
तास्ता मौर्ख्यात्प्रसूयन्ते खदिरादिव कण्टकाः ॥ १६ ॥
āpado yā duruttārā yāśca tucchāḥ kuyonayaḥ ,
tāstā maurkhyātprasūyante khadirādiva kaṇṭakāḥ 16
16. āpadaḥ yāḥ duruttārāḥ yāḥ ca tucchāḥ kuyonayaḥ
tāḥ tāḥ maurkṣyāt prasūyante khadirāt iva kaṇṭakāḥ
16. yāḥ duruttārāḥ āpadaḥ ca yāḥ tucchāḥ kuyonayaḥ
tāḥ tāḥ maurkṣyāt prasūyante khadirāt kaṇṭakāḥ iva
16. All those insurmountable calamities, and all those trivial, ignoble births (kuyonayaḥ), arise from foolishness (maurkya), just as thorns sprout from the Khadira tree.
वरं शरावहस्तस्य चाण्डालागारवीथिषु ।
भिक्षार्थमटनं राम न मौर्ख्यहतजीवितम् ॥ १७ ॥
varaṃ śarāvahastasya cāṇḍālāgāravīthiṣu ,
bhikṣārthamaṭanaṃ rāma na maurkhyahatajīvitam 17
17. varam śarāvahastasya cāṇḍālāgāravīthiṣu
bhikṣārtham aṭanam rāma na maurkṣyahatajīvitam
17. rāma śarāvahastasya cāṇḍālāgāravīthiṣu
bhikṣārtham aṭanam varam na maurkṣyahatajīvitam
17. O Rama, it is preferable to wander with a begging bowl in hand through the streets where outcasts (caṇḍāla) dwell, seeking alms, rather than to lead a life ruined by foolishness (maurkya).
वरं घोरान्धकूपेषु कोटरेष्वेव भूरुहाम् ।
अन्धकीटत्वमेकान्ते न मौर्ख्यमतिदुःखदम् ॥ १८ ॥
varaṃ ghorāndhakūpeṣu koṭareṣveva bhūruhām ,
andhakīṭatvamekānte na maurkhyamatiduḥkhadam 18
18. varam ghorāndhakūpeṣu koṭareṣu eva bhūruhām
andhakīṭatvam ekānte na maurkṣyam atiduḥkhadam
18. ekānte ghorāndhakūpeṣu vā bhūruhām koṭareṣu eva
andhakīṭatvam varam na atiduḥkhadam maurkṣyam
18. It is better to exist as a blind worm in solitude, deep within dreadful dark wells or even in the hollows of trees, than to be afflicted by foolishness (maurkya), which causes extreme sorrow.
इममालोकमासाद्य मोक्षोपायमयं जनः ।
अन्धतामेति न पुनः कश्चिन्मोहतमस्यपि ॥ १९ ॥
imamālokamāsādya mokṣopāyamayaṃ janaḥ ,
andhatāmeti na punaḥ kaścinmohatamasyapi 19
19. imam ālokam āsādya mokṣopāyamayam janaḥ
andhatām eti na punaḥ kaścit mohatamasi api
19. ayam janaḥ mokṣopāyamayam imam ālokam āsādya
andhatām na eti punaḥ kaścit mohatamasi api
19. Having attained this light, which is a means to liberation (mokṣa), a person does not again fall into blindness. Moreover, no one ever becomes blind again, even in the darkness of delusion.
तावन्नयति संकोचं तृष्णा वै मानवाम्बुजम् ।
यावद्विवेकसूर्यस्य नोदिता विमला प्रभा ॥ २० ॥
tāvannayati saṃkocaṃ tṛṣṇā vai mānavāmbujam ,
yāvadvivekasūryasya noditā vimalā prabhā 20
20. tāvat nayati saṃkocam tṛṣṇā vai mānavāmbujam
yāvat vivekasūryasya na uditā vimalā prabhā
20. tṛṣṇā vai mānavāmbujam tāvat saṃkocam nayati
yāvat vivekasūryasya vimalā prabhā na uditā
20. Indeed, craving (tṛṣṇā) causes the lotus of human beings to contract (or wither) as long as the pure radiance of the sun of discrimination has not risen.
संसारदुःखमोक्षार्थे मादृशैः सह बन्धुभिः ।
स्वरूपमात्मनो ज्ञात्वा गुरुशास्त्रप्रमाणतः ॥ २१ ॥
saṃsāraduḥkhamokṣārthe mādṛśaiḥ saha bandhubhiḥ ,
svarūpamātmano jñātvā guruśāstrapramāṇataḥ 21
21. saṃsāraduḥkhamokṣārthe mādṛśaiḥ saha bandhubhiḥ
svarūpam ātmanaḥ jñātvā guruśāstrapramāṇataḥ
21. saṃsāraduḥkhamokṣārthe mādṛśaiḥ bandhubhiḥ saha
guruśāstrapramāṇataḥ ātmanaḥ svarūpam jñātvā
21. For the sake of liberation (mokṣa) from the suffering of existence (saṃsāra), having known the true nature of the self (ātman) by the authority of guru and scriptures, together with friends like me...
जीवन्मुक्ताश्चरन्तीह यथा हरिहरादयः ।
यथा ब्रह्मर्षयश्चान्ये तथा विहर राघव ॥ २२ ॥
jīvanmuktāścarantīha yathā hariharādayaḥ ,
yathā brahmarṣayaścānye tathā vihara rāghava 22
22. jīvanmuktāḥ caranti iha yathā hariharādayaḥ
yathā brahmarṣayaḥ ca anye tathā vihara rāghava
22. yathā hariharādayaḥ ca anye brahmarṣayaḥ
jīvanmuktāḥ iha caranti tathā rāghava vihara
22. Just as Hari, Hara, and other such liberated beings (jīvanmukta), as well as other Brahmin sages (brahmarṣi), wander in this world, so too, O Raghava, having known the true nature of the self (ātman) by the authority of guru and scriptures for the sake of liberation (mokṣa) from the suffering of existence (saṃsāra), you should roam here together with friends like me.
अनन्तानीह दुःखानि सुखं तृणलवोपमम् ।
नातः सुखेषु बध्नीयाद्दृष्टिं दुःखानुबन्धिषु ॥ २३ ॥
anantānīha duḥkhāni sukhaṃ tṛṇalavopamam ,
nātaḥ sukheṣu badhnīyāddṛṣṭiṃ duḥkhānubandhiṣu 23
23. anantāni iha duḥkhāni sukham tṛṇalavopamam na
ataḥ sukheṣu badhnīyāt dṛṣṭim duḥkhānubandhiṣu
23. iha duḥkhāni anantāni sukham tṛṇalavopamam ataḥ
duḥkhānubandhiṣu sukheṣu dṛṣṭim na badhnīyāt
23. Here in this world, sorrows are endless, while happiness is comparable to a blade of grass. Therefore, one should not fix one's gaze upon pleasures that are invariably accompanied by sorrow.
यदनन्तमनायासं तत्पदं सारसिद्धये ।
साधनीयं प्रयत्नेन पुरुषेण विजानता ॥ २४ ॥
yadanantamanāyāsaṃ tatpadaṃ sārasiddhaye ,
sādhanīyaṃ prayatnena puruṣeṇa vijānatā 24
24. yat anantam anāyāsam tat padam sārasiddhaye
sādhaniyam prayatnena puruṣeṇa vijānatā
24. yat anantam anāyāsam tat padam sārasiddhaye
vijānatā puruṣeṇa prayatnena sādhaniyam
24. That state (padam) which is infinite and effortless should be attained with diligent effort by a discerning person for the realization of the essence.
त एव पुरुषार्थस्य भाजनं पुरुषोत्तमाः ।
अनुत्तमपदालम्बि मनो येषां गतज्वरम् ॥ २५ ॥
ta eva puruṣārthasya bhājanaṃ puruṣottamāḥ ,
anuttamapadālambi mano yeṣāṃ gatajvaram 25
25. te eva puruṣārthasya bhājanam puruṣottamāḥ
anuttamapadālambi manaḥ yeṣām gatajvaram
25. yeṣām manaḥ anuttamapadālambi gatajvaram (asti),
te eva puruṣottamāḥ puruṣārthasya bhājanam (bhavanti)
25. Only those are the best among men (puruṣottamāḥ) who are fit for the supreme human goal (puruṣārtha), whose minds, having found support in the unsurpassed state (padam), are freed from feverish anxiety.
संभोगाशनमात्रेण राज्यादिषु सुखेषु ये ।
संतुष्टा दुष्टमनसो विद्धि तानन्धदर्दुरान् ॥ २६ ॥
saṃbhogāśanamātreṇa rājyādiṣu sukheṣu ye ,
saṃtuṣṭā duṣṭamanaso viddhi tānandhadardurān 26
26. saṃbhogāśanamātreṇa rājyādiṣu sukheṣu ye
santuṣṭāḥ duṣṭamanasaḥ viddhi tān andhadardurān
26. ye duṣṭamanasaḥ saṃbhogāśanamātreṇa rājyādiṣu sukheṣu santuṣṭāḥ (bhavanti),
tān andhadardurān viddhi
26. Those whose minds are corrupt and who are content merely with the pleasures of enjoyment and sustenance, such as kingship and the like, know them to be like blind frogs.
ये शठेषु दुरन्तेषु दुष्कृतारम्भशालिषु ।
द्विषत्सु मित्ररूपेषु भक्ता वै भोगभोगिषु ॥ २७ ॥
ye śaṭheṣu duranteṣu duṣkṛtārambhaśāliṣu ,
dviṣatsu mitrarūpeṣu bhaktā vai bhogabhogiṣu 27
27. ye śaṭheṣu duranteṣu duṣkṛtārambhaśāliṣu
dviṣatsu mitrarūpeṣu bhaktā vai bhogabhogiṣu
27. ye śaṭheṣu duranteṣu duṣkṛtārambhaśāliṣu
dviṣatsu mitrarūpeṣu bhogabhogiṣu vai bhaktāḥ
27. Indeed, those who are devoted to the deceitful, to those with evil intentions, to those habitually undertaking wicked deeds, to enemies disguised as friends, and to those indulging in sensual pleasures...
ते यान्ति दुर्गमाद्दुर्गं दुःखाद्दुःखं भयाद्भयम् ।
नरकान्नरकं मूढा मोहमन्थरबुद्धयः ॥ २८ ॥
te yānti durgamāddurgaṃ duḥkhādduḥkhaṃ bhayādbhayam ,
narakānnarakaṃ mūḍhā mohamantharabuddhayaḥ 28
28. te yānti durgamāt durgam duḥkhāt duḥkham bhayāt
bhayam narakāt narakam mūḍhāḥ mohamantharabuddhayaḥ
28. te mūḍhāḥ mohamantharabuddhayaḥ durgamāt durgam
duḥkhāt duḥkham bhayāt bhayam narakāt narakam yānti
28. Those deluded individuals whose intellects are dulled by illusion (moha) go from one difficult situation to another, from sorrow to sorrow, from fear to fear, and from one hell (naraka) to another.
परस्परविनाशोक्तेः श्रेयःस्थो न कदाचन ।
सुखदुःखदशे राम तडित्प्रसरभङ्गुरे ॥ २९ ॥
parasparavināśokteḥ śreyaḥstho na kadācana ,
sukhaduḥkhadaśe rāma taḍitprasarabhaṅgure 29
29. parasparavināśokteḥ śreyassthaḥ na kadācana
sukhaduḥkhadaśe rāma taḍitprasarabhaṅgure
29. rāma,
parasparavināśokteḥ śreyassthaḥ kadācana na.
sukhaduḥkhadaśe taḍitprasarabhaṅgure.
29. O Rama, due to the pronouncements of mutual destruction, no one is ever established in well-being (śreyas). The twin states of happiness and sorrow are fleeting like the flash of lightning.
ये विरक्ता महात्मानः सुविविक्ता भवादृशाः ।
पुरुषान्विद्धि तान्वन्द्यान्भोगमोक्षैकभाजनान् ॥ ३० ॥
ye viraktā mahātmānaḥ suviviktā bhavādṛśāḥ ,
puruṣānviddhi tānvandyānbhogamokṣaikabhājanān 30
30. ye viraktāḥ mahātmānaḥ suviviktāḥ bhavādṛśāḥ
puruṣān viddhi tān vandyān bhogamokṣaikabhājanān
30. ye viraktāḥ mahātmānaḥ suviviktāḥ bhavādṛśāḥ,
tān puruṣān vandyān bhogamokṣaikabhājanān viddhi
30. Know those great-souled (mahatman) individuals who are detached, highly discerning, and like you, to be venerable persons (puruṣa) who are uniquely worthy of both worldly experience (bhoga) and ultimate liberation (mokṣa).
विवेकं परमाश्रित्य वैराग्याभ्यासयोगतः ।
संसारसरितं घोरामिमामापदमुत्तरेत् ॥ ३१ ॥
vivekaṃ paramāśritya vairāgyābhyāsayogataḥ ,
saṃsārasaritaṃ ghorāmimāmāpadamuttaret 31
31. vivekam param āśritya vairāgyābhyāsayogataḥ
saṃsārasaritam ghorām imām āpadam uttaret
31. param vivekam āśritya vairāgyābhyāsayogataḥ
imām ghorām saṃsārasaritam āpadam uttaret
31. One should cross this terrifying calamity, which is the river of transmigration (saṃsāra), by resorting to supreme discrimination (viveka) and through the discipline of dispassion (vairāgya) and practice (yoga).
न स्वप्तव्यं च संसारमायास्विह विजानता ।
विषमूर्च्छनसंमोहदायिनीषु विवेकिना ॥ ३२ ॥
na svaptavyaṃ ca saṃsāramāyāsviha vijānatā ,
viṣamūrcchanasaṃmohadāyinīṣu vivekinā 32
32. na svaptavyam ca saṃsāramāyāsu iha vijānatā
viṣamūrcchanasaṃmohadāyinīṣu vivekinā
32. iha vijānatā vivekinā ca viṣamūrcchanasaṃmohadāyinīṣu
saṃsāramāyāsu na svaptavyam
32. Here, a discerning person (vivekin) who knows reality should not be complacent in the illusions (māyā) of transmigration (saṃsāra), which induce a stupor and delusion like poison.
संसारमिममासाद्य यस्तिष्ठत्यवहेलया ।
ज्वलितस्य गृहस्योच्चैः शेते तार्णस्य संस्तरे ॥ ३३ ॥
saṃsāramimamāsādya yastiṣṭhatyavahelayā ,
jvalitasya gṛhasyoccaiḥ śete tārṇasya saṃstare 33
33. saṃsāram imam āsādya yaḥ tiṣṭhati avahelayā
jvalitasya gṛhasya uccaiḥ śete tārṇasya saṃstare
33. yaḥ imam saṃsāram āsādya avahelayā tiṣṭhati,
(saḥ) uccaiḥ jvalitasya gṛhasya tārṇasya saṃstare śete
33. The one who, having entered this cycle of transmigration (saṃsāra), remains indifferent, is like someone sleeping soundly on a grass bed within a fiercely burning house.
यत्प्राप्य न निवर्तन्ते यदासाद्य न शोचति ।
तत्पदं शेमुषीलभ्यमस्त्येवात्र न संशयः ॥ ३४ ॥
yatprāpya na nivartante yadāsādya na śocati ,
tatpadaṃ śemuṣīlabhyamastyevātra na saṃśayaḥ 34
34. yat prāpya na nivartante yat āsādya na śocati
tat padam śemuṣīlabhyam asti eva atra na saṃśayaḥ
34. yat prāpya na nivartante,
yat āsādya na śocati,
tat śemuṣīlabhyam padam eva atra asti,
na saṃśayaḥ
34. Having attained which, people do not return, and having reached which, one does not grieve - that state (pada), attainable through intellect (śemuṣī), certainly exists; there is no doubt about it.
नास्ति चेत्तद्विचारेण दोषः को भवतां भवेत् ।
अस्ति चेत्तत्समुत्तीर्णा भविष्यथ भवार्णवात् ॥ ३५ ॥
nāsti cettadvicāreṇa doṣaḥ ko bhavatāṃ bhavet ,
asti cettatsamuttīrṇā bhaviṣyatha bhavārṇavāt 35
35. na asti cet tat vicāreṇa doṣaḥ kaḥ bhavatām bhavet
asti cet tat samuttīrṇā bhaviṣyatha bhavārṇavāt
35. cet tat na asti,
vicāreṇa bhavatām kaḥ doṣaḥ bhavet? cet tat asti,
bhavārṇavāt samuttīrṇā bhaviṣyatha.
35. If it (the self, ātman) does not exist, what fault would there be for you by reflecting on it? If it does exist, then you will be completely liberated from the ocean of existence (saṃsāra).
प्रवृत्तिः पुरुषस्येह मोक्षोपायविचारणे ।
यदा भवत्याशु तदा मोक्षभागी स उच्यते ॥ ३६ ॥
pravṛttiḥ puruṣasyeha mokṣopāyavicāraṇe ,
yadā bhavatyāśu tadā mokṣabhāgī sa ucyate 36
36. pravṛttiḥ puruṣasya iha mokṣopāya vicāraṇe
yadā bhavati āśu tadā mokṣabhāgī saḥ ucyate
36. yadā puruṣasya iha mokṣopāya vicāraṇe pravṛttiḥ āśu bhavati,
tadā saḥ mokṣabhāgī ucyate.
36. When a person's (puruṣa) inclination here is quickly directed towards the consideration of the means to liberation (mokṣa), then they are said to be a partaker of liberation (mokṣa).
अनपायि निराशङ्कं स्वास्थ्यं विगतविभ्रमम् ।
न विना केवलीभावाद्विद्यते भुवनत्रये ॥ ३७ ॥
anapāyi nirāśaṅkaṃ svāsthyaṃ vigatavibhramam ,
na vinā kevalībhāvādvidyate bhuvanatraye 37
37. anapāyi nirāśaṅkam svāsthyam vigatavibhramam
na vinā kevalībhāvāt vidyate bhuvanatraye
37. anapāyi,
nirāśaṅkam,
vigatavibhramam svāsthyam kevalībhāvāt vinā bhuvanatraye na vidyate.
37. Unfailing, fearless well-being, free from illusion, does not exist in the three worlds (bhuvana-traya) without the state of absolute oneness (kevalī-bhāva).
तत्प्राप्तावुत्तमप्राप्तौ न क्लेश उपजायते ।
न धनान्युपकुर्वन्ति न मित्राणि न बान्धवाः ॥ ३८ ॥
tatprāptāvuttamaprāptau na kleśa upajāyate ,
na dhanānyupakurvanti na mitrāṇi na bāndhavāḥ 38
38. tat prāptau uttamaprāptau na kleśaḥ upajāyate
na dhanāni upakurvanti na mitrāṇi na bāndhavāḥ
38. tat prāptau uttamaprāptau kleśaḥ na upajāyate.
dhanāni na upakurvanti,
mitrāṇi na,
bāndhavāḥ na.
38. Upon attaining that, which is the supreme attainment, no suffering arises. Neither wealth, nor friends, nor relatives are of assistance.
न हस्तपादचलनं न देशान्तरसंगमः ।
न कायक्लेशवैधुर्यं न तीर्थायतनाश्रयाः ॥ ३९ ॥
na hastapādacalanaṃ na deśāntarasaṃgamaḥ ,
na kāyakleśavaidhuryaṃ na tīrthāyatanāśrayāḥ 39
39. na hastapādacalanam na deśāntarasaṅgamaḥ na
kāyakleśavaidhuryaṃ na tīrthāyatanāśrayāḥ
39. na hastapādacalanam na deśāntarasaṅgamaḥ na
kāyakleśavaidhuryaṃ na tīrthāyatanāśrayāḥ
39. This [path or goal] does not involve the movement of hands and feet, nor traveling to other regions. It is not about the absence of physical distress, nor does it require resorting to pilgrimage sites or temples.
पुरुषार्थैकसाध्येन वासनैकार्थकर्मणा ।
केवलं तन्मनोमात्रजयेनासाद्यते पदम् ॥ ४० ॥
puruṣārthaikasādhyena vāsanaikārthakarmaṇā ,
kevalaṃ tanmanomātrajayenāsādyate padam 40
40. puruṣārthaikasādhyena vāsanāikārthakarmaṇā
kevalam tat manomātrajayeṇa āsādyate padam
40. padam kevalam tat manomātrajayeṇa
puruṣārthaikasādhyena vāsanāikārthakarmaṇā āsādyate
40. That supreme state (pada) is achieved merely by the conquest of the mind alone, a feat accomplished through individual effort (puruṣārtha) and actions (karma) whose sole purpose is directed towards the latent tendencies (vāsanā).
विवेकमात्रसाध्यं तद्विचारैकान्तनिश्चयम् ।
त्यजता दुःखजालानि नरेणैतदवाप्यते ॥ ४१ ॥
vivekamātrasādhyaṃ tadvicāraikāntaniścayam ,
tyajatā duḥkhajālāni nareṇaitadavāpyate 41
41. vivekamātrasādhyam tat vicāraikāntaniścayam
tyajatā duḥkhajālani nareṇa etat avāpyate
41. nareṇa duḥkhajālani tyajatā vivekamātrasādhyam
vicāraikāntaniścayam tat etat avāpyate
41. The person (nara) who abandons the networks of suffering attains that state, which is achievable solely through discernment (viveka) and is firmly ascertained (niścaya) through exclusive inquiry.
सुखसेव्यासनस्थेन तद्विचारयता स्वयम् ।
न शोच्यते पदं प्राप्य न स भूयो हि जायते ॥ ४२ ॥
sukhasevyāsanasthena tadvicārayatā svayam ,
na śocyate padaṃ prāpya na sa bhūyo hi jāyate 42
42. sukhaservyāsanasthena tat vicārayatā svayam na
śocyate padam prāpya na saḥ bhūyaḥ hi jāyate
42. sukhaservyāsanasthena svayam tat vicārayatā
padam prāpya saḥ na śocyate hi na bhūyaḥ jāyate
42. The individual (puruṣa) who, seated in a comfortable posture, contemplates that [truth] by himself, upon attaining that state (pada), is neither sorrowful nor, indeed, is he born again into the cycle of transmigration (saṃsāra).
तत्समस्तसुखासारसीमान्तं साधवो विदुः ।
तदनुत्तमनिष्पन्दं परमाहू रसायनम् ॥ ४३ ॥
tatsamastasukhāsārasīmāntaṃ sādhavo viduḥ ,
tadanuttamaniṣpandaṃ paramāhū rasāyanam 43
43. tat samasta-sukhāsāra-sīmāntam sādhavaḥ viduḥ |
tat anuttama-niṣpandam param āhuḥ rasāyanam ||
43. sādhavaḥ tat samasta-sukhāsāra-sīmāntam viduḥ
tat anuttama-niṣpandam param rasāyanam āhuḥ
43. The wise (sādhus) know that [state] as the ultimate peak of the essence of all happiness. They declare that unsurpassed, unwavering tranquility to be the supreme elixir (rasāyanam).
क्षयित्वात्सर्वभावानां स्वर्गमानुष्ययोर्द्वयोः ।
सुखं नास्त्येव सलिलं मृगतृष्णास्विवैतयोः ॥ ४४ ॥
kṣayitvātsarvabhāvānāṃ svargamānuṣyayordvayoḥ ,
sukhaṃ nāstyeva salilaṃ mṛgatṛṣṇāsvivaitayoḥ 44
44. kṣayitvāt sarva-bhāvānām svarga-mānuṣyayoḥ dvayoḥ |
sukham na asti eva salilam mṛgatṛṣṇāsu iva etayoḥ ||
44. sarva-bhāvānām kṣayitvāt svarga-mānuṣyayoḥ dvayoḥ
sukham na asti eva mṛgatṛṣṇāsu salilam iva etayoḥ
44. Due to the perishable nature of all states of being, happiness simply does not exist in both heavenly and human realms, just as there is no water in the mirages of these two worlds.
अतो मनोजयश्चिन्त्यः शमसंतोषसाधनः ।
अनन्तसमसंयोगस्तस्मादानन्द आप्यते ॥ ४५ ॥
ato manojayaścintyaḥ śamasaṃtoṣasādhanaḥ ,
anantasamasaṃyogastasmādānanda āpyate 45
45. ataḥ manaḥ-jayaḥ cintyaḥ śama-santoṣa-sādhanaḥ
| ananta-sama-saṃyogaḥ tasmāt ānandaḥ āpyate ||
45. ataḥ manaḥ-jayaḥ śama-santoṣa-sādhanaḥ cintyaḥ
tasmāt ananta-sama-saṃyogaḥ ānandaḥ āpyate
45. Therefore, the conquest of the mind (mano-jaya) should be contemplated, as it is the means to tranquility (śama) and contentment (santoṣa). From that [conquest], an infinite, balanced union is achieved, and thereby, bliss (ānanda) is obtained.
तिष्ठता गच्छता चैव पतता भ्रमता तथा ।
रक्षसा दानवेनापि देवेन पुरुषेण वा ॥ ४६ ॥
tiṣṭhatā gacchatā caiva patatā bhramatā tathā ,
rakṣasā dānavenāpi devena puruṣeṇa vā 46
46. tiṣṭhatā gacchatā ca eva patatā bhramatā tathā
| rakṣasā dānavena api devena puruṣeṇa vā ||
46. tiṣṭhatā gacchatā ca eva patatā bhramatā
tathā rakṣasā dānavena api devena puruṣeṇa vā
46. Whether by one standing, going, falling, or wandering, and whether by a demon (rakṣas), a dānava, a god (deva), or a human (puruṣa).
मनः प्रशमनोद्भूत्तं तत्प्राप्यं परमं सुखम् ।
विकासिशमपुष्पस्य विवेकोच्चतरोः फलम् ॥ ४७ ॥
manaḥ praśamanodbhūttaṃ tatprāpyaṃ paramaṃ sukham ,
vikāsiśamapuṣpasya vivekoccataroḥ phalam 47
47. manaḥ praśamanodbhūttaṃ tatprāpyam paramam
sukham vikāsiśamapuṣpasya vivekoccataroḥ phalam
47. tat paramam sukham manaḥ praśamanodbhūttaṃ
tatprāpyam vikāsiśamapuṣpasya vivekoccataroḥ phalam
47. That supreme happiness (sukham), which is to be attained, arises from the profound tranquility of the mind. It is the blossoming fruit of the flower of inner calmness and the towering tree of discernment.
व्यवहारपरेणापि कार्यवृन्दमविन्दता ।
भानुनेवाम्बरस्थेन नोज्झ्यते न च वाञ्छयते ॥ ४८ ॥
vyavahārapareṇāpi kāryavṛndamavindatā ,
bhānunevāmbarasthena nojjhyate na ca vāñchayate 48
48. vyavahārapareṇa api kāryavṛndam avindatā bhānunā
iva ambarasthena na ujjhyate na ca vāñchayate
48. vyavahārapareṇa api avindatā kāryavṛndam (tat)
bhānunā iva ambarasthena na ujjhyate na ca vāñchayate
48. Even while actively engaged in worldly affairs (vyavahāra) and without attachment to the multitude of tasks, such a person neither abandons them nor desires them, just like the sun (bhānu), which remains in the sky.
मनःप्रशान्तमत्यच्छं विश्रान्तं विगतभ्रमम् ।
अनीहं विगताभीष्टं नाभिवाञ्छति नोज्झति ॥ ४९ ॥
manaḥpraśāntamatyacchaṃ viśrāntaṃ vigatabhramam ,
anīhaṃ vigatābhīṣṭaṃ nābhivāñchati nojjhati 49
49. manaḥ praśāntam atyaccham viśrāntam vigatabhramam
anīham vigatābhīṣṭam na abhivāñchati na ujjhati
49. manaḥ praśāntam atyaccham viśrāntam vigatabhramam
anīham vigatābhīṣṭam na abhivāñchati na ujjhati
49. A mind that is utterly tranquil, very pure, completely at rest, free from illusion, desireless, and devoid of all cravings neither desires nor abandons anything.
मोक्षद्वारे द्वारपालानिमाञ्छ्रणु यथाक्रमम् ।
येषामेकतमासक्त्या मोक्षद्वारं प्रविश्यते ॥ ५० ॥
mokṣadvāre dvārapālānimāñchraṇu yathākramam ,
yeṣāmekatamāsaktyā mokṣadvāraṃ praviśyate 50
50. mokṣadvāre dvārapālān imān śṛṇu yathākramam
yeṣām ekatamāsaktyā mokṣadvāram praviśyate
50. śṛṇu yathākramam imān dvārapālān mokṣadvāre.
yeṣām ekatamāsaktyā mokṣadvāram praviśyate.
50. Listen now, in due order, to these gatekeepers of the gate of liberation (mokṣa). By diligent adherence to any one of them, the gate of liberation (mokṣa) is entered.
सुखदोषदशादीर्घा संसारमरुमण्डली ।
जन्तोः शीतलतामेति शीतरश्मेः समप्रभा ॥ ५१ ॥
sukhadoṣadaśādīrghā saṃsāramarumaṇḍalī ,
jantoḥ śītalatāmeti śītaraśmeḥ samaprabhā 51
51. sukhadoṣadaśādīrghā saṃsāramarumaṇḍalī
jantoḥ śītalatām eti śītaraśmeḥ samaprabhā
51. saṃsāramarumaṇḍalī sukhadoṣadaśādīrghā
śītaraśmeḥ samaprabhā jantoḥ śītalatām eti
51. The extensive desert-like cycle (saṃsāra) of worldly existence, prolonged by phases of pleasure and pain, and which appears as radiant as the cool-rayed moon, attains coolness for a living being.
शमेनासाद्यते श्रेयः शमो हि परमं पदम् ।
शमः शिवः शमः शान्ति शमो भ्रान्तिनिवारणम् ॥ ५२ ॥
śamenāsādyate śreyaḥ śamo hi paramaṃ padam ,
śamaḥ śivaḥ śamaḥ śānti śamo bhrāntinivāraṇam 52
52. śamena āsādyate śreyaḥ śamaḥ hi paramaṃ padam
śamaḥ śivaḥ śamaḥ śāntiḥ śamaḥ bhrāntinivāraṇam
52. śreyas śamena āsādyate hi śamaḥ paramaṃ padam
śamaḥ śivaḥ śamaḥ śāntiḥ śamaḥ bhrāntinivāraṇam
52. Welfare (śreyas) is achieved through tranquility (śama), for tranquility (śama) is truly the highest state. Tranquility (śama) is auspicious, tranquility (śama) is peace, and tranquility (śama) is the dispeller of delusion.
पुंसः प्रशमतृप्तस्य शीतलाच्छतरात्मनः ।
शमभूषितचित्तस्य शत्रुरप्येति मित्रताम् ॥ ५३ ॥
puṃsaḥ praśamatṛptasya śītalācchatarātmanaḥ ,
śamabhūṣitacittasya śatrurapyeti mitratām 53
53. puṃsaḥ praśamatṛptasya śītalācchatarātmanaḥ
śamabhūṣitacittasya śatruḥ api eti mitratām
53. praśamatṛptasya śītalācchatarātmanaḥ
śamabhūṣitacittasya puṃsaḥ śatruḥ api mitratām eti
53. For a person (puruṣa) who is satisfied by tranquility (śama), whose inner self (ātman) is cool and exceedingly clear, and whose mind is adorned with tranquility (śama), even an enemy attains friendship.
शमचन्द्रमसा येषामाशयः समलंकृतः ।
क्षीरोदानामिवोदेति तेषां परमशुद्धता ॥ ५४ ॥
śamacandramasā yeṣāmāśayaḥ samalaṃkṛtaḥ ,
kṣīrodānāmivodeti teṣāṃ paramaśuddhatā 54
54. śamacandramasā yeṣām āśayaḥ samalaṅkṛtaḥ
kṣīrodānām iva udeti teṣām paramaśuddhatā
54. yeṣām āśayaḥ śamacandramasā samalaṅkṛtaḥ
teṣām paramaśuddhatā kṣīrodānām iva udeti
54. For those whose inner disposition (āśaya) is well-adorned by the moon of tranquility (śama), supreme purity (śuddhatā) arises for them, just as it arises from the oceans of milk.
हृत्कुशेशयकोशेषु येषां शमकुशेशयम् ।
सतां विकसितं ते हि द्विहृत्पद्माः समा हरेः ॥ ५५ ॥
hṛtkuśeśayakośeṣu yeṣāṃ śamakuśeśayam ,
satāṃ vikasitaṃ te hi dvihṛtpadmāḥ samā hareḥ 55
55. hṛtkuśeśayakoṣeṣu yeṣām śamakuśeśayam satām
vikasitam te hi dvihṛtpadmāḥ samāḥ hareḥ
55. yeṣām hṛtkuśeśayakoṣeṣu śamakuśeśayam vikasitam,
te satām hi dvihṛtpadmāḥ hareḥ samāḥ
55. Indeed, those virtuous individuals (satām) in whose heart-lotus chambers the lotus of inner peace (śama) has fully bloomed, are endowed with splendid heart-lotuses and are equal to Hari.
शमश्रीः शोभते येषां मुखेन्दावकलङ्किते ।
ते कुलीनेन्दवो वन्द्याः सौन्दर्यविजितेन्द्रियाः ॥ ५६ ॥
śamaśrīḥ śobhate yeṣāṃ mukhendāvakalaṅkite ,
te kulīnendavo vandyāḥ saundaryavijitendriyāḥ 56
56. śamaśrīḥ śobhate yeṣām mukhendau akalaṅkite te
kulīnendavaḥ vandyāḥ saundaryavijitendriyāḥ
56. yeṣām akalaṅkite mukhendau śamaśrīḥ śobhate,
te kulīnendavaḥ saundaryavijitendriyāḥ vandyāḥ
56. Those upon whose spotless, moon-like faces the splendor of inner peace (śama) shines brightly, are the noblest among men (kulīnendavaḥ), worthy of veneration, and whose senses are overcome by their inherent beauty.
त्रैलोक्योदरवर्तिन्यो नानन्दाय तथा श्रियः ।
साम्राज्यसंपत्प्रतिमा यथा शमविभूतयः ॥ ५७ ॥
trailokyodaravartinyo nānandāya tathā śriyaḥ ,
sāmrājyasaṃpatpratimā yathā śamavibhūtayaḥ 57
57. trailokyodaravartinyaḥ na ānandāya tathā śriyaḥ
sāmrājyasampatpratimāḥ yathā śamavibhūtayaḥ
57. trailokyodaravartinyaḥ śriyaḥ tathā ānandāya na (bhavanti),
yathā sāmrājyasampatpratimāḥ śamavibhūtayaḥ (ānandāya bhavanti)
57. The glories and prosperity (śrī) that exist throughout the three worlds do not bring joy (ānanda) in the same way as the manifestations of inner peace (śama), which are comparable to the opulence of an empire.
यानि दुःखानि या तृष्णा दुःसहा ये दुराधयः ।
तत्सर्वं शान्तचेतःसु तमोऽर्केष्विव नश्यति ॥ ५८ ॥
yāni duḥkhāni yā tṛṣṇā duḥsahā ye durādhayaḥ ,
tatsarvaṃ śāntacetaḥsu tamo'rkeṣviva naśyati 58
58. yāni duḥkhāni yā tṛṣṇā duḥsahā ye durādhayaḥ
tat sarvam śāntacetaḥsu tamaḥ arkeṣu iva naśyati
58. yāni duḥkhāni,
yā duḥsahā tṛṣṇā,
ye durādhayaḥ (ca santi),
tat sarvam śāntacetaḥsu (jana-su),
arkeṣu tamaḥ iva naśyati
58. Whatever sufferings (duḥkha) there are, whatever unbearable craving (tṛṣṇā), and whatever evil anxieties (durādhi), all of that vanishes in tranquil minds (śānta-cetaḥsu), just as darkness disappears before the sun.
मनो हि सर्वभूतानां प्रसादमधिगच्छति ।
न तथेन्दोर्यथा शान्ते जने जनितकौतुकम् ॥ ५९ ॥
mano hi sarvabhūtānāṃ prasādamadhigacchati ,
na tathendoryathā śānte jane janitakautukam 59
59. manaḥ hi sarvabhūtānām prasādam adhigacchati
na tathā indoḥ yathā śānte jane janitakautukam
59. hi manaḥ sarvabhūtānām prasādam adhigacchati
tathā na yathā śānte jane indoḥ janitakautukam
59. Indeed, the mind (manas) attains serenity (prasāda) for all beings. This serenity is not like the curiosity generated by the moon in a tranquil person.
शमशालिनि सौहार्दवति सर्वेषु जन्तुषु ।
सुजने परमं तत्त्वं स्वयमेव प्रसीदति ॥ ६० ॥
śamaśālini sauhārdavati sarveṣu jantuṣu ,
sujane paramaṃ tattvaṃ svayameva prasīdati 60
60. śamaśālini sauhārdavati sarveṣu jantuṣu
sujane paramam tattvam svayam eva prasīdati
60. sarveṣu jantuṣu śamaśālini sauhārdavati sujane [sati],
paramam tattvam svayam eva prasīdati
60. When a noble person (sujana) possesses tranquility and good-heartedness towards all beings, the supreme reality (tattva) itself becomes clear.
मातरीव परं यान्ति विषमाणि मृदूनि च ।
विश्वासमिह भूतानि सर्वाणि शमशालिनि ॥ ६१ ॥
mātarīva paraṃ yānti viṣamāṇi mṛdūni ca ,
viśvāsamiha bhūtāni sarvāṇi śamaśālini 61
61. mātari iva param yānti viṣamāṇi mṛdūni ca
viśvāsam iha bhūtāni sarvāṇi śamaśālini
61. iha sarvāṇi bhūtāni viṣamāṇi ca mṛdūni [ca],
śamaśālini mātari iva param viśvāsam yānti
61. Here, all beings, whether they are difficult or gentle, come to place supreme trust in a person endowed with tranquility (śamaśālin), just as they do in a mother.
न रसायनपानेन न लक्ष्म्यालिङ्गनेन च ।
तथा सुखमवाप्नोति शमेनान्तर्यथा मनः ॥ ६२ ॥
na rasāyanapānena na lakṣmyāliṅganena ca ,
tathā sukhamavāpnoti śamenāntaryathā manaḥ 62
62. na rasāyanapānena na lakṣmīāliṅganena ca
tathā sukham avāpnoti śamena antar yathā manaḥ
62. manaḥ yathā antar śamena sukham avāpnoti,
tathā na rasāyanapānena na ca lakṣmīāliṅganena (sukham avāpnoti).
62. One does not attain happiness by drinking rejuvenating elixirs or by embracing the goddess Lakṣmī in the same way that the mind (manas) attains it inwardly through tranquility (śama).
सर्वाधिव्याधिचलितं क्रान्तं तृष्णावरत्रया ।
मनः शमामृतासेकैः समाश्वासय राघव ॥ ६३ ॥
sarvādhivyādhicalitaṃ krāntaṃ tṛṣṇāvaratrayā ,
manaḥ śamāmṛtāsekaiḥ samāśvāsaya rāghava 63
63. sarva-adhi-vyādhi-calitam krāntam tṛṣṇā-varatrayā
manaḥ śama-amṛta-āsekaiḥ samāśvāsaya rāghava
63. rāghava sarvādhi-vyādhi-calitam tṛṣṇā-varatrayā
krāntam manaḥ śama-amṛta-āsekaiḥ samāśvāsaya
63. O Rāghava, soothe the mind (manas), which is disturbed by all mental and physical ailments and gripped by the rope of craving, with showers of the nectar of inner peace (śama).
यत्करोषि यदश्नासि शमशीतलया धिया ।
तत्रातिस्वदते स्वादु नेतरत्तात मानसे ॥ ६४ ॥
yatkaroṣi yadaśnāsi śamaśītalayā dhiyā ,
tatrātisvadate svādu netarattāta mānase 64
64. yat karoṣi yat aśnāsi śama-śītalayā dhiyā
tatra ati svadate svādu na itarat tāta mānase
64. tāta yat karoṣi yat aśnāsi śama-śītalayā
dhiyā tatra ati svādu svadate mānase itarat na
64. O dear one, whatever you do or eat with an intellect made tranquil by inner peace (śama) becomes exceedingly delightful to the mind (manas); nothing else does.
शमामृतरसाच्छन्नं मनो यामेति निर्वृतिम् ।
छिन्नान्यपि तयाङ्गानि मन्ये रोहन्ति राघव ॥ ६५ ॥
śamāmṛtarasācchannaṃ mano yāmeti nirvṛtim ,
chinnānyapi tayāṅgāni manye rohanti rāghava 65
65. śama-amṛta-rasa-ācchannam manaḥ yām eti nirvṛtim
chinnāni api tayā aṅgāni manye rohanti rāghava
65. rāghava śama-amṛta-rasa-ācchannam manaḥ yām
nirvṛtim eti tayā chinnāni api aṅgāni rohanti manye
65. O Rāghava, I believe that for a mind (manas) pervaded by the essence of the nectar of inner peace (śama), which attains perfect tranquility (nirvṛti), even severed limbs will grow back through its influence.
न पिशाचा न रक्षांसि न दैत्या न च शत्रवः ।
न च व्याघ्रभुजङ्गा वा द्विषन्ति शमशालिनम् ॥ ६६ ॥
na piśācā na rakṣāṃsi na daityā na ca śatravaḥ ,
na ca vyāghrabhujaṅgā vā dviṣanti śamaśālinam 66
66. na piśācāḥ na rakṣāṃsi na daityāḥ na ca śatravaḥ
na ca vyāghra-bhujaṅgāḥ vā dviṣanti śama-śālinam
66. piśācāḥ na rakṣāṃsi na daityāḥ na ca śatravaḥ na
ca vyāghra-bhujaṅgāḥ vā śama-śālinam dviṣanti
66. Neither ghosts, nor demonic beings (rākṣasas), nor titans (daityas), nor enemies, nor even tigers or serpents, bear ill will towards one who possesses inner peace (śama).
सुसंनद्धसमस्ताङ्गं प्रशमामृतवर्मणा ।
वेधयन्ति न दुःखानि शरा वज्रशिलामिव ॥ ६७ ॥
susaṃnaddhasamastāṅgaṃ praśamāmṛtavarmaṇā ,
vedhayanti na duḥkhāni śarā vajraśilāmiva 67
67. su-saṃnaddha-samastāṅgam praśama-amṛta-varmaṇā
vedhayanti na duḥkhāni śarāḥ vajra-śilām iva
67. praśama-amṛta-varmaṇā su-saṃnaddha-samastāṅgam
duḥkhāni śarāḥ vajra-śilām iva na vedhayanti
67. Someone whose entire being is well-fortified by the armor of the nectar of tranquility (śama) is not pierced by sufferings, just as arrows cannot penetrate a diamond-hard rock.
न तथा शोभते राजा अप्यन्तःपुरसंस्थितः ।
समया स्वच्छया बुद्ध्या यथोपशमशीलया ॥ ६८ ॥
na tathā śobhate rājā apyantaḥpurasaṃsthitaḥ ,
samayā svacchayā buddhyā yathopaśamaśīlayā 68
68. na tathā śobhate rājā api antaḥpura-saṃsthitaḥ
samayā svacchayā buddhyā yathā upaśama-śīlayā
68. rājā api antaḥpura-saṃsthitaḥ tathā na śobhate
yathā samayā svacchayā upaśama-śīlayā buddhyā
68. A king, even while residing within his inner palace, does not shine as much as he does by an appropriate, pure intellect (buddhi) characterized by tranquility (upaśama).
प्राणात्प्रियतरं दृष्ट्वा तुष्टिमेति न वै जनः ।
यामायाति जनः शान्तिमवलोक्य शमाशयम् ॥ ६९ ॥
prāṇātpriyataraṃ dṛṣṭvā tuṣṭimeti na vai janaḥ ,
yāmāyāti janaḥ śāntimavalokya śamāśayam 69
69. prāṇāt priya-taram dṛṣṭvā tuṣṭim eti na vai
janaḥ yām āyāti janaḥ śāntim avalokya śama-āśayam
69. janaḥ prāṇāt priya-taram dṛṣṭvā vai tuṣṭim na
eti janaḥ śama-āśayam avalokya yām śāntim āyāti
69. A person does not truly achieve satisfaction (tuṣṭi) by seeing something dearer than life. Rather, a person attains peace (śānti) by perceiving a resting place of tranquility (śama).
समया शमशालिन्या वृत्त्या यः साधु वर्तते ।
अभिनन्दितया लोके जीवतीह स नेतरः ॥ ७० ॥
samayā śamaśālinyā vṛttyā yaḥ sādhu vartate ,
abhinanditayā loke jīvatīha sa netaraḥ 70
70. samayā śama-śālinī-ā vṛttyā yaḥ sādhu vartate
abhinanditayā loke jīvati iha saḥ na itaraḥ
70. yaḥ samayā śama-śālinī-ā loke abhinanditayā
vṛttyā sādhu vartate saḥ iha jīvati na itaraḥ
70. The one who lives virtuously in the world by means of a suitable disposition (vṛtti) adorned with tranquility (śama), and who is praised by people, truly lives here; no one else does.
अनुद्धतमनाः शान्तः साधुः कर्म करोति यत् ।
तत्सर्वमभिनन्दन्ति तस्येमा भूतजातयः ॥ ७१ ॥
anuddhatamanāḥ śāntaḥ sādhuḥ karma karoti yat ,
tatsarvamabhinandanti tasyemā bhūtajātayaḥ 71
71. anuddhatamanāḥ śāntaḥ sādhuḥ karma karoti yat
tat sarvam abhinandanti tasya imāḥ bhūtajātayaḥ
71. yat anuddhatamanāḥ śāntaḥ sādhuḥ karma karoti,
tat sarvam imāḥ bhūtajātayaḥ tasya abhinandanti
71. All beings (bhūtajātayaḥ) rejoice in whatever action a virtuous and tranquil person performs, one whose mind is not arrogant.
श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभाशुभम् ।
न हृष्यति ग्लायति यः स शान्त इति कथ्यते ॥ ७२ ॥
śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā śubhāśubham ,
na hṛṣyati glāyati yaḥ sa śānta iti kathyate 72
72. śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā śubhāśubham
na hṛṣyati glāyati yaḥ saḥ śāntaḥ iti kathyate
72. yaḥ śubhāśubham śrutvā ca spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā na hṛṣyati na glāyati,
saḥ śāntaḥ iti kathyate
72. The one who, having heard, touched, seen, tasted, and smelled both auspicious and inauspicious things, neither becomes elated nor dejected, is said to be tranquil.
यः समः सर्वभूतेषु भावि काङ्क्षति नोज्झति ।
जित्वेन्द्रियाणि यत्नेन स शान्त इति कथ्यते ॥ ७३ ॥
yaḥ samaḥ sarvabhūteṣu bhāvi kāṅkṣati nojjhati ,
jitvendriyāṇi yatnena sa śānta iti kathyate 73
73. yaḥ samaḥ sarvabhūteṣu bhāvi kāṅkṣati na ujjhati
jitvā indriyāṇi yatnena saḥ śāntaḥ iti kathyate
73. yaḥ sarvabhūteṣu samaḥ,
bhāvi na kāṅkṣati na ujjhati,
yatnena indriyāṇi jitvā saḥ śāntaḥ iti कथ्यते
73. The one who is impartial towards all beings (sarvabhūteṣu), neither longs for nor rejects what is to come (bhāvi), and who has conquered the senses (indriyāṇi) with effort, is called tranquil.
स्पृष्ट्वाऽवदातया बुद्ध्या यथैवान्तस्तथा बहिः ।
दृश्यन्ते यत्र कार्याणि स शान्त इति कथ्यते ॥ ७४ ॥
spṛṣṭvā'vadātayā buddhyā yathaivāntastathā bahiḥ ,
dṛśyante yatra kāryāṇi sa śānta iti kathyate 74
74. spṛṣṭvā avadātayā buddhyā yathā eva antaḥ tathā
bahiḥ dṛśyante yatra kāryāṇi saḥ śāntaḥ iti kathyate
74. yatra avadātayā बुद्ध्या स्पृष्ट्वा कार्याणि यथा अन्तः तथा eva बहिः दृश्यन्ते,
सः शान्तः इति कथ्यते
74. The one in whom actions, being informed by a clear intellect, are seen to be consistent internally and externally, is called tranquil.
तुषारकरबिम्बाभं मनो यस्य निराकुलम् ।
मरणोत्सवयुद्धेषु स शान्त इति कथ्यते ॥ ७५ ॥
tuṣārakarabimbābhaṃ mano yasya nirākulam ,
maraṇotsavayuddheṣu sa śānta iti kathyate 75
75. tuṣārakarabimbābham manaḥ yasya nirākulam
maraṇotsavayuddheṣu saḥ śāntaḥ iti kathyate
75. yasya manaḥ tuṣārakarabimbābham nirākulam
maraṇotsavayuddheṣu saḥ śāntaḥ iti kathyate
75. He whose mind is as clear as the orb of the moon, undisturbed even amidst battles that resemble festivals of death, is called peaceful.
स्थितोऽपि न स्थित इव न हृष्यति न कुप्यति ।
यः सुषुप्तसमः स्वस्थः स शान्त इति कथ्यते ॥ ७६ ॥
sthito'pi na sthita iva na hṛṣyati na kupyati ,
yaḥ suṣuptasamaḥ svasthaḥ sa śānta iti kathyate 76
76. sthitaḥ api na sthitaḥ iva na hṛṣyati na kupyati
yaḥ suṣuptasamaḥ svasthaḥ saḥ śāntaḥ iti kathyate
76. yaḥ sthitaḥ api sthitaḥ iva na hṛṣyati na kupyati
suṣuptasamaḥ svasthaḥ saḥ śāntaḥ iti kathyate
76. He who, though outwardly situated, is not truly attached, who neither rejoices nor becomes angry, and who remains self-abiding (svastha), like one in deep sleep - he is called peaceful.
अमृतस्यन्दसुभगा यस्य सर्वजनं प्रति ।
दृष्टिः प्रसरति प्रीता स शान्त इति कथ्यते ॥ ७७ ॥
amṛtasyandasubhagā yasya sarvajanaṃ prati ,
dṛṣṭiḥ prasarati prītā sa śānta iti kathyate 77
77. amṛtasyandsubhagā yasya sarvajanam prati
dṛṣṭiḥ prasarati prītā saḥ śāntaḥ iti kathyate
77. yasya amṛtasyandsubhagā prītā dṛṣṭiḥ sarvajanam
prati prasarati saḥ śāntaḥ iti kathyate
77. He whose loving gaze, beautiful as a stream of nectar, extends towards all people - he is called peaceful.
योऽन्तः शीतलतां यातो यो भावेषु न मज्जति ।
व्यवहारी न संमूढः स शान्त इति कथ्यते ॥ ७८ ॥
yo'ntaḥ śītalatāṃ yāto yo bhāveṣu na majjati ,
vyavahārī na saṃmūḍhaḥ sa śānta iti kathyate 78
78. yaḥ antaḥ śītalatām yātaḥ yaḥ bhāveṣu na majjati
vyavahārī na saṃmūḍhaḥ saḥ śāntaḥ iti kathyate
78. yaḥ antaḥ śītalatām yātaḥ yaḥ bhāveṣu na majjati
vyavahārī na saṃmūḍhaḥ saḥ śāntaḥ iti kathyate
78. He who has attained inner tranquility, who is not immersed in various mental states or emotions, and who, though active in the world, is not deluded - he is called peaceful.
अप्यापत्सु दुरन्तासु कल्पान्तेषु महत्स्वपि ।
तुच्छेऽहं न मनो यस्य स शान्त इति कथ्यते ॥ ७९ ॥
apyāpatsu durantāsu kalpānteṣu mahatsvapi ,
tucche'haṃ na mano yasya sa śānta iti kathyate 79
79. api āpatsu durantāsu kalpānteṣu mahatsu api tucche
aham na manaḥ yasya saḥ śāntaḥ iti kathyate
79. yasya manaḥ durantāsu āpatsu mahatsu api kalpānteṣu api tucche aham na (asti),
saḥ śāntaḥ iti kathyate
79. Even amidst dreadful, unending calamities and during the great dissolutions of cosmic cycles (kalpa), he whose mind (manas) does not identify with the trivial ego (ahaṅkāra) is called peaceful.
आकाशसदृशी यस्य पुंसः संव्यवहारिणः ।
कलङ्कमेति न मतिः स शान्त इति कथ्यते ॥ ८० ॥
ākāśasadṛśī yasya puṃsaḥ saṃvyavahāriṇaḥ ,
kalaṅkameti na matiḥ sa śānta iti kathyate 80
80. ākāśasadṛśī yasya puṃsaḥ saṃvyavahāriṇaḥ
kalaṅkam eti na matiḥ saḥ śāntaḥ iti kathyate
80. yasya saṃvyavahāriṇaḥ puṃsaḥ ākāśasadṛśī matiḥ kalaṅkam na eti,
saḥ śāntaḥ iti kathyate
80. He whose intellect (mati), even while engaged in worldly affairs, does not acquire any blemish, remaining like the sky (ākāśa), is called peaceful.
तपस्विषु बहुज्ञेषु याजकेषु नृपेषु च ।
बलवत्सु गुणाढ्येषु शमवानेव राजते ॥ ८१ ॥
tapasviṣu bahujñeṣu yājakeṣu nṛpeṣu ca ,
balavatsu guṇāḍhyeṣu śamavāneva rājate 81
81. tapasviṣu bahujñeṣu yājakeṣu nṛpeṣu ca
balavatsu guṇāḍhyeṣu śamavān eva rājate
81. tapasviṣu bahujñeṣu yājakeṣu nṛpeṣu ca
balavatsu guṇāḍhyeṣu (madhye) śamavān eva rājate
81. Among those who practice austerities (tapas), the very learned, the sacrificers, kings, the powerful, and those rich in virtues, it is indeed only the tranquil one (śamavān) who shines.
शमसंसक्तमनसां महतां गुणशालिनाम् ।
उदेति निर्वृतिश्चित्ताज्ज्योत्स्नेव सितरोचिषः ॥ ८२ ॥
śamasaṃsaktamanasāṃ mahatāṃ guṇaśālinām ,
udeti nirvṛtiścittājjyotsneva sitarociṣaḥ 82
82. śamasaṃsaktamanasām mahatām guṇaśālinām
udeti nirvṛtiḥ cittāt jyotsnā iva sitarociṣaḥ
82. śamasaṃsaktamanasām mahatām guṇaśālinām
cittāt nirvṛtiḥ sitarociṣaḥ jyotsnā iva udeti
82. From the minds of great and virtuous individuals whose minds (manas) are deeply attached to tranquility (śama), bliss (nirvṛti) arises, just as moonlight (jyotsnā) emerges from the white-rayed moon.
सीमान्तो गुणपूगानां पौरुषैकान्तभूषणम् ।
संकटेषु भयस्थाने शमः श्रीमान्विराजते ॥ ८३ ॥
sīmānto guṇapūgānāṃ pauruṣaikāntabhūṣaṇam ,
saṃkaṭeṣu bhayasthāne śamaḥ śrīmānvirājate 83
83. sīmāntaḥ guṇapūgānām pauruṣaikāntabhūṣaṇam
saṅkaṭeṣu bhayasthāne śamaḥ śrīmān virājate
83. śamaḥ guṇapūgānām sīmāntaḥ pauruṣaikāntabhūṣaṇam
śrīmān (san) saṅkaṭeṣu bhayasthāne virājate
83. Tranquility (śama) is the pinnacle of all virtues and the exclusive embellishment of valor. It shines brilliantly in perilous and fearful circumstances.
शमममृतमहार्यमार्यगुप्तं परमवलम्ब्य परं पदं प्रयाताः ।
रघुतनय यथा महानुभावाः क्रममनुपालय सिद्धये तमेव ॥ ८४ ॥
śamamamṛtamahāryamāryaguptaṃ paramavalambya paraṃ padaṃ prayātāḥ ,
raghutanaya yathā mahānubhāvāḥ kramamanupālaya siddhaye tameva 84
84. śamam amṛtam ahāryam āryaguptam
param avalambya param padam prayātāḥ
raghutanaya yathā mahānubhāvāḥ
kramam anupālaya siddhaye tam eva
84. raghutanaya,
yathā mahānubhāvāḥ amṛtam ahāryam āryaguptam param śamam avalambya param padam prayātāḥ,
(tathā tvam api) siddhaye tam eva kramam anupālaya
84. O son of Raghu (raghutanaya), just as great souls (mahānubhāvāḥ) have attained the supreme state (param padam) by resorting to that highest tranquility (śama) - which is like nectar, inviolable, and protected by the wise - you should likewise observe that very path for your own accomplishment.

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 Chapter 13 (current chapter) 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