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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-16

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श्रीवसिष्ठ उवाच ।
विशेषेण महाबुद्धे संसारोत्तरणे नृणाम् ।
सर्वत्रोपकरोतीह साधुः साधुसमागमः ॥ १ ॥
śrīvasiṣṭha uvāca ,
viśeṣeṇa mahābuddhe saṃsārottaraṇe nṛṇām ,
sarvatropakarotīha sādhuḥ sādhusamāgamaḥ 1
1. śrīvasiṣṭha uvāca viśeṣeṇa mahā-buddhe saṃsāra-uttaraṇe
nṛṇām sarvatra upakaroti iha sādhuḥ sādhu-samāgamaḥ
1. mahā-buddhe nṛṇām saṃsāra-uttaraṇe iha
sādhu-samāgamaḥ viśeṣeṇa sarvatra upakaroti
1. Śrī Vasiṣṭha said: O great-minded one, especially for human beings seeking to cross over the cycle of existence (saṃsāra), the association with good people (sādhu-samāgama) proves beneficial everywhere in this world.
साधुसङ्गतरोर्जातं विवेककुसुमं सितम् ।
रक्षन्ति ये महात्मानो भाजनं ते फलश्रियः ॥ २ ॥
sādhusaṅgatarorjātaṃ vivekakusumaṃ sitam ,
rakṣanti ye mahātmāno bhājanaṃ te phalaśriyaḥ 2
2. sādhu-saṅga-taroḥ jātam viveka-kusumam sitam
rakṣanti ye mahā-ātmānaḥ bhājanam te phala-śriyaḥ
2. ye mahā-ātmānaḥ sādhu-saṅga-taroḥ jātam sitam
viveka-kusumam rakṣanti te phala-śriyaḥ bhājanam
2. Those great souls (mahātman) who protect the pure flower of discernment (viveka) born from the tree of association with good people, they indeed become worthy recipients of the splendid fruits (phalaśrī).
शून्यमाकीर्णतामेति मृतिरप्युत्सवायते ।
आपत्संपदिवाभाति विद्वज्जनसमागमे ॥ ३ ॥
śūnyamākīrṇatāmeti mṛtirapyutsavāyate ,
āpatsaṃpadivābhāti vidvajjanasamāgame 3
3. śūnyam ākīrṇatām eti mṛtiḥ api utsavāyate
āpat sampat iva ābhāti vidvat-jana-samāgame
3. vidvat-jana-samāgame śūnyam ākīrṇatām eti
mṛtiḥ api utsavāyate āpat sampat iva ābhāti
3. In the association with wise people, emptiness becomes filled, even death transforms into a celebration, and misfortune appears like prosperity.
हिममापत्सरोजिन्या मोहनीहारमारुतः ।
जयत्येको जगत्यस्मिन्साधुः साधुसमागमः ॥ ४ ॥
himamāpatsarojinyā mohanīhāramārutaḥ ,
jayatyeko jagatyasminsādhuḥ sādhusamāgamaḥ 4
4. himam āpat-sarojinyā moha-nīhāra-mārutaḥ jayati
ekaḥ jagati asmin sādhuḥ sādhu-samāgamaḥ
4. asmin jagati sādhuḥ sādhu-samāgamaḥ ekaḥ himam
āpat-sarojinyā moha-nīhāra-mārutaḥ jayati
4. In this world, the association with good people (sādhu-samāgama) alone triumphs over the frost that affects the lotus pond of calamity, and the wind of the mist of delusion.
परं विवर्धनं बुद्धेरज्ञानतरुशातनम् ।
समुत्सारणमाधीनां विद्धि साधुसमागमम् ॥ ५ ॥
paraṃ vivardhanaṃ buddherajñānataruśātanam ,
samutsāraṇamādhīnāṃ viddhi sādhusamāgamam 5
5. param vivardhanam buddheḥ ajñānataruśātanam
samutsāraṇam ādhīnām viddhi sādhu-samāgamam
5. sādhu-samāgamam buddheḥ param vivardhanam
ajñānataruśātanam ādhīnām samutsāraṇam viddhi
5. Understand that the company of virtuous people is the supreme enhancer of intellect, the destroyer of the tree of ignorance, and the remover of mental distresses.
विवेकः परमो दीपो जायते साधुसंगमात् ।
मनोहरोज्ज्वलो नूनमासेकादिव गुच्छकः ॥ ६ ॥
vivekaḥ paramo dīpo jāyate sādhusaṃgamāt ,
manoharojjvalo nūnamāsekādiva gucchakaḥ 6
6. vivekaḥ paramaḥ dīpaḥ jāyate sādhu-saṅgamāt
manoharojjvalaḥ nūnam āsekāt iva gucchakaḥ
6. nūnam sādhu-saṅgamāt paramaḥ manoharojjvalaḥ
dīpaḥ vivekaḥ jāyate gucchakaḥ āsekāt iva
6. Certainly, supreme discernment (viveka), like a radiant and enchanting lamp, arises from the company of virtuous people, just as a beautiful flower cluster blossoms from proper watering.
निरपायां निराबाधां निर्वृतिं नित्यपीवरीम् ।
अनुत्तमां प्रयच्छन्ति साधुसङ्गविभूतयः ॥ ७ ॥
nirapāyāṃ nirābādhāṃ nirvṛtiṃ nityapīvarīm ,
anuttamāṃ prayacchanti sādhusaṅgavibhūtayaḥ 7
7. nirapāyām nirābādhām nirvṛtim nitya-pīvarīm
anuttamām prayacchanti sādhu-saṅga-vibhūtayaḥ
7. sādhu-saṅga-vibhūtayaḥ nirapāyām nirābādhām
nitya-pīvarīm anuttamām nirvṛtim prayacchanti
7. The blessings stemming from the company of virtuous people bestow an unsurpassed (anuttamā) state of lasting, unhindered, and ever-nourishing tranquility (nirvṛti).
अपि कष्टतरां प्राप्तैर्दशां विवशतां गतैः ।
मनागपि न संत्याज्या मानवैः साधुसंगतिः ॥ ८ ॥
api kaṣṭatarāṃ prāptairdaśāṃ vivaśatāṃ gataiḥ ,
manāgapi na saṃtyājyā mānavaiḥ sādhusaṃgatiḥ 8
8. api kaṣṭatarām prāptaiḥ daśām vivaśatām gataiḥ
manāk api na saṃtyājyā mānavaiḥ sādhu-saṅgatiḥ
8. mānavaiḥ api kaṣṭatarām daśām vivaśatām prāptaiḥ
gataiḥ api manāk sādhu-saṅgatiḥ na saṃtyājyā
8. Even when humans have reached a most difficult and helpless state, the company of virtuous people should not be abandoned even slightly.
साधुसंगतयो लोके सन्मार्गस्य च दीपिकाः ।
हार्दान्धकारहारिण्यो भासो ज्ञानविवस्वतः ॥ ९ ॥
sādhusaṃgatayo loke sanmārgasya ca dīpikāḥ ,
hārdāndhakārahāriṇyo bhāso jñānavivasvataḥ 9
9. sādhusaṅgatayaḥ loke sanmārgasya ca dīpikāḥ
hārdāndhakārahāriṇyaḥ bhāsaḥ jñānavivasvataḥ
9. loke sādhusaṅgatayaḥ sanmārgasya dīpikāḥ ca
jñānavivasvataḥ bhāsaḥ hārdāndhakārahāriṇyaḥ
9. In this world, the company of virtuous people (sādhu-saṅgati) serves as a guiding light for the right path. They are like rays from the sun of knowledge, dispelling the darkness of the heart.
यः स्नातः शीतसितया साधुसंगतिगङ्गया ।
किं तस्य दानैः किं तीर्थैः किं तपोभिः किमध्वरैः ॥ १० ॥
yaḥ snātaḥ śītasitayā sādhusaṃgatigaṅgayā ,
kiṃ tasya dānaiḥ kiṃ tīrthaiḥ kiṃ tapobhiḥ kimadhvaraiḥ 10
10. yaḥ snātaḥ śītasitayā sādhusaṅgatigaṅgayā kim tasya
dānaiḥ kim tīrthaiḥ kim tapobhiḥ kim adhvaraiḥ
10. yaḥ śītasitayā sādhusaṅgatigaṅgayā snātaḥ tasya
dānaiḥ kim tīrthaiḥ kim tapobhiḥ kim adhvaraiḥ
10. For one who has bathed in the cool, pure Gaṅgā of the company of virtuous people (sādhu-saṅgati), what is the need for them of donations (dāna), what of pilgrimages to holy places (tīrtha), what of austerities (tapas), or what of sacrifices?
नीरागाश्छिन्नसंदेहा गलितग्रन्थयोऽनघ ।
साधवो यदि विद्यन्ते किं तपस्तीर्थसंग्रहैः ॥ ११ ॥
nīrāgāśchinnasaṃdehā galitagranthayo'nagha ,
sādhavo yadi vidyante kiṃ tapastīrthasaṃgrahaiḥ 11
11. nīrāgāḥ chinnasaṃdehāḥ galitagranthayaḥ anagha
sādhavaḥ yadi vidyante kim tapastīrthasaṅgraihḥ
11. anagha yadi nīrāgāḥ chinnasaṃdehāḥ galitagranthayaḥ
sādhavaḥ vidyante kim tapastīrthasaṅgraihḥ
11. O sinless one (anagha), if virtuous people (sādhu) exist who are free from passions, whose doubts are resolved, and whose inner knots (granthi) are untied, what is the purpose of accumulating austerities (tapas) or visiting holy places (tīrtha)?
विश्रान्तमनसो धन्याः प्रयत्नेन परेण हि ।
दरिद्रेणेव मणयः प्रेक्षणीया हि साधवः ॥ १२ ॥
viśrāntamanaso dhanyāḥ prayatnena pareṇa hi ,
daridreṇeva maṇayaḥ prekṣaṇīyā hi sādhavaḥ 12
12. viśrāntamanasaḥ dhanyāḥ prayatnena pareṇa hi
daridreṇa iva maṇayaḥ prekṣaṇīyāḥ hi sādhavaḥ
12. viśrāntamanasaḥ dhanyāḥ hi sādhavaḥ pareṇa
prayatnena daridreṇa iva maṇayaḥ hi prekṣaṇīyāḥ
12. Blessed are those whose minds are at peace. Indeed, virtuous people (sādhu) should be sought with utmost effort, just as a poor person searches for jewels.
सत्समागमसौन्दर्यशालिनी धीमतां मतिः ।
कमलेवाप्सरोवृन्दे सर्वदैव विराजते ॥ १३ ॥
satsamāgamasaundaryaśālinī dhīmatāṃ matiḥ ,
kamalevāpsarovṛnde sarvadaiva virājate 13
13. satsamāgamasaundaryaśālinī dhīmatām matiḥ
kamalā iva apsarovṛnde sarvadā eva virājate
13. dhīmatām matiḥ satsamāgamasaundaryaśālinī
apsarovṛnde kamalā iva sarvadā eva virājate
13. The intellect of wise (dhīmata) people, which is resplendent with the beauty of association with good (sat) people, always shines brightly, just like a lotus among a group of celestial nymphs (apsaras).
तेनामलविचारस्य पदस्याग्रावचूलिता ।
प्रथिता येन धन्येन न त्यक्ता साधुसंगतिः ॥ १४ ॥
tenāmalavicārasya padasyāgrāvacūlitā ,
prathitā yena dhanyena na tyaktā sādhusaṃgatiḥ 14
14. tena amalavicārasya padasya agra avacūlitā
prathitā yena dhanyena na tyaktā sādhusaṅgatiḥ
14. yena dhanyena sādhusaṅgatiḥ na tyaktā,
(sādhusaṅgatiḥ) prathitā (asti).
tena (dhanyena) (sādhusaṅgatiḥ) amalavicārasya padasya agra avacūlitā (asti).
14. Renowned is the company of good (sādhu) people, which that blessed (dhanya) individual never abandoned. Through such an individual, it (the company of good people) is adorned at the pinnacle of pure deliberation (amala-vicāra).
विच्छिन्नग्रन्थयस्तज्ज्ञाः साधवः सर्वसंमताः ।
सर्वोपायेन संसेव्यास्ते ह्युपाया भवाम्बुधौ ॥ १५ ॥
vicchinnagranthayastajjñāḥ sādhavaḥ sarvasaṃmatāḥ ,
sarvopāyena saṃsevyāste hyupāyā bhavāmbudhau 15
15. vicchinnagranthayaḥ tajjñāḥ sādhavaḥ sarvasaṃmatāḥ
sarvopāyena saṃsevyāḥ te hi upāyāḥ bhavāmbudhau
15. (ye) vicchinnagranthayaḥ tajjñāḥ sarvasaṃmatāḥ sādhavaḥ (santi),
te sarvopāyena saṃsevyāḥ (santi).
hi te bhavāmbudhau upāyāḥ (santi).
15. Those virtuous (sādhu) people whose ties (to ignorance and attachment) are severed, who are knowers of the truth (tat), and are respected by all, should be served by every means. For they are indeed the expedients (upāya) for traversing the ocean of transmigration (saṃsāra).
ते एते नरकाग्नीनां संशुष्केन्धनतां गताः ।
यैर्दृष्टा हेलया सन्तो नरकानलवारिदाः ॥ १६ ॥
te ete narakāgnīnāṃ saṃśuṣkendhanatāṃ gatāḥ ,
yairdṛṣṭā helayā santo narakānalavāridāḥ 16
16. te ete narakāgnīnām saṃśuṣkendhanatām gatāḥ
yaiḥ dṛṣṭā helayā santaḥ narakānalavāridāḥ
16. yaiḥ santaḥ narakānalavāridāḥ helayā dṛṣṭāḥ,
te ete narakāgnīnām saṃśuṣkendhanatām gatāḥ.
16. Those who contemptuously regarded good people (santa), who are like clouds that quench the fires of hell, have themselves become utterly dry fuel for the fires of hell.
दारिद्र्यं मरणं दुःखमित्यादिविषयो भ्रमः ।
संप्रशाम्यत्यशेषेण साधुसंगमभेषजैः ॥ १७ ॥
dāridryaṃ maraṇaṃ duḥkhamityādiviṣayo bhramaḥ ,
saṃpraśāmyatyaśeṣeṇa sādhusaṃgamabheṣajaiḥ 17
17. dāridryaṃ maraṇaṃ duḥkham ityādi viṣayaḥ bhramaḥ
saṃpraśāmyati aśeṣeṇa sādhusaṅgamabheṣajaiḥ
17. bhramaḥ dāridryaṃ maraṇaṃ duḥkham ityādi viṣayaḥ
aśeṣeṇa sādhusaṅgamabheṣajaiḥ saṃpraśāmyati
17. The delusion (moha) concerning subjects like poverty, death, and suffering completely ceases, without any remainder, by means of the remedies found in the association with virtuous people.
संतोषः साधुसङ्गश्च विचारोऽथ शमस्तथा ।
एत एव भवाम्भोधावुपायास्तरणे नृणाम् ॥ १८ ॥
saṃtoṣaḥ sādhusaṅgaśca vicāro'tha śamastathā ,
eta eva bhavāmbhodhāvupāyāstaraṇe nṛṇām 18
18. santoṣaḥ sādhusaṅgaḥ ca vicāraḥ atha śamaḥ
tathā ete eva bhavāmbhodhau upāyāḥ taraṇe nṛṇām
18. nṛṇām bhavāmbhodhau taraṇe santoṣaḥ sādhusaṅgaḥ
vicāraḥ atha śamaḥ tathā ete eva upāyāḥ
18. Contentment (santoṣa), association with virtuous people (sādhusaṅga), inquiry (vicāra), and mental tranquility (śama) – these indeed are the means for humans to cross the ocean of mundane existence (saṃsāra).
संतोषः परमो लाभः सत्सङ्गः परमा गतिः ।
विचारः परमं ज्ञानं शमो हि परमं सुखम् ॥ १९ ॥
saṃtoṣaḥ paramo lābhaḥ satsaṅgaḥ paramā gatiḥ ,
vicāraḥ paramaṃ jñānaṃ śamo hi paramaṃ sukham 19
19. santoṣaḥ paramaḥ lābhaḥ satsaṅgaḥ paramā gatiḥ
vicāraḥ paramaṃ jñānaṃ śamaḥ hi paramaṃ sukham
19. santoṣaḥ paramaḥ lābhaḥ satsaṅgaḥ paramā gatiḥ
vicāraḥ paramaṃ jñānaṃ śamaḥ hi paramaṃ sukham
19. Contentment (santoṣa) is the supreme gain. Association with the virtuous (satsaṅga) is the highest path/refuge. Inquiry (vicāra) is the supreme knowledge. And indeed, tranquility (śama) is the supreme happiness.
चत्वार एते विमला उपाया भवभेदने ।
यैरभ्यस्तास्त उत्तीर्णा मोहवारिभवार्णवात् ॥ २० ॥
catvāra ete vimalā upāyā bhavabhedane ,
yairabhyastāsta uttīrṇā mohavāribhavārṇavāt 20
20. catvāraḥ ete vimalāḥ upāyāḥ bhavabhedane yaiḥ
abhyastāḥ te uttīrṇāḥ mohavāribhavārṇavāt
20. ete catvāraḥ vimalāḥ upāyāḥ bhavabhedane yaiḥ
te abhyastāḥ te mohavāribhavārṇavāt uttīrṇāḥ
20. These four pure methods are for severing the ties of mundane existence (saṃsāra). Those who have practiced them have crossed over the ocean of saṃsāra, whose waters are delusion (moha).
एकस्मिन्नेव वै तेषामभ्यस्ते विमलोदये ।
चत्वारोऽपि किलाभ्यस्ता भवन्ति सुधियां वर ॥ २१ ॥
ekasminneva vai teṣāmabhyaste vimalodaye ,
catvāro'pi kilābhyastā bhavanti sudhiyāṃ vara 21
21. ekasmin eva vai teṣām abhyaste vimalodaye catvāraḥ
api kila abhyastāḥ bhavanti sudhiyām vara
21. sudhiyām vara,
vai ekasmin teṣām vimalodaye abhyaste eva,
catvāraḥ api kila abhyastāḥ bhavanti
21. O best among the wise, indeed, when even one of those [four practices] is diligently followed, leading to a pure realization, all four are certainly mastered.
एकोऽप्येकोऽपि सर्वेषामेषां प्रसवभूरिह ।
सर्वसंसिद्धये तस्मात्यत्नेनैकं समाश्रयेत् ॥ २२ ॥
eko'pyeko'pi sarveṣāmeṣāṃ prasavabhūriha ,
sarvasaṃsiddhaye tasmātyatnenaikaṃ samāśrayet 22
22. ekaḥ api ekaḥ api sarveṣām eṣām prasavabhūḥ iha
sarvasaṃsiddhaye tasmāt yatnena ekam samāśrayet
22. iha sarveṣām eṣām ekaḥ api ekaḥ api prasavabhūḥ.
tasmāt sarvasaṃsiddhaye yatnena ekam samāśrayet
22. Here, even a single one of all these [practices] is the sole origin [for the others]. Therefore, for the complete accomplishment of everything, one should diligently resort to just one.
सत्समागमसंतोषविचाराः सुविचारितम् ।
प्रवर्तन्ते शमस्वच्छे वाहनानीव सागरे ॥ २३ ॥
satsamāgamasaṃtoṣavicārāḥ suvicāritam ,
pravartante śamasvacche vāhanānīva sāgare 23
23. satsamāgamasantoṣavicārāḥ suvicāritam
pravartante śamasvacche vāhanāni iva sāgare
23. suvicāritam satsamāgamasantoṣavicārāḥ
śamasvacche sāgare vāhanāni iva pravartante
23. Good company, contentment, and spiritual inquiry, when well-contemplated, proceed like vehicles in the ocean of pure tranquility.
विचारसंतोषशमसत्समागमशालिनि ।
प्रवर्तन्ते श्रियो जन्तौ कल्पवृक्षाश्रिते यथा ॥ २४ ॥
vicārasaṃtoṣaśamasatsamāgamaśālini ,
pravartante śriyo jantau kalpavṛkṣāśrite yathā 24
24. vicārasantoṣaśamasatsamāgamaśālini pravartante
śriyaḥ jantau kalpavṛkṣāśrite yathā
24. vicārasantoṣaśamasatsamāgamaśālini jantau śriyaḥ pravartante,
yathā kalpavṛkṣāśrite (jantau) pravartante
24. Fortunes manifest in a living being endowed with spiritual inquiry, contentment, tranquility, and good company, just as they do in one who has resorted to a wish-fulfilling tree.
विचारशमसत्सङ्गसंतोषवति मानवे ।
प्रवर्तन्ते प्रपूर्णेन्दौ सौन्दर्याद्या गुणा इव ॥ २५ ॥
vicāraśamasatsaṅgasaṃtoṣavati mānave ,
pravartante prapūrṇendau saundaryādyā guṇā iva 25
25. vicāraśamasatsaṅgasaṃtoṣavati mānave pravartante
prapūrṇe indau saundaryādyāḥ guṇāḥ iva
25. vicāraśamasatsaṅgasaṃtoṣavati mānave
saundaryādyāḥ guṇāḥ prapūrṇe indau iva pravartante
25. In a person who possesses reflection, inner peace, good company (satsaṅga), and contentment, qualities like beauty manifest, much like they do in the radiant full moon.
सत्सङ्गसंतोषशमविचारवति सन्मतौ ।
प्रवर्तन्ते मन्त्रिवरे राजनीव जयश्रियः ॥ २६ ॥
satsaṅgasaṃtoṣaśamavicāravati sanmatau ,
pravartante mantrivare rājanīva jayaśriyaḥ 26
26. satsaṅgasaṃtoṣaśamavicāravati sanmatau
pravartante mantrivare rājani iva jayaśriyaḥ
26. satsaṅgasaṃtoṣaśamavicāravati sanmatau
jayaśriyaḥ mantrivare rājani iva pravartante
26. In a person of good intellect (sanmati) who possesses good company (satsaṅga), contentment, inner peace, and discernment, the glories of victory (jayaśrī) manifest, just as they do for an excellent minister (mantrin) serving a king.
तस्मादेकतमं नित्यमेतेषां रघुनन्दन ।
पौरुषेण मनो जित्वा यत्नेनाभ्याहरेद्गुणम् ॥ २७ ॥
tasmādekatamaṃ nityameteṣāṃ raghunandana ,
pauruṣeṇa mano jitvā yatnenābhyāharedguṇam 27
27. tasmāt ekatamam nityam eteṣām raghunandana
pauruṣeṇa manaḥ jitvā yatnena abhyāharet guṇam
27. tasmāt raghunandana pauruṣeṇa manaḥ jitvā
nityam yatnena eteṣām ekatamam guṇam abhyāharet
27. Therefore, O scion of Raghu, having conquered the mind (manas) through one's personal resolve (pauruṣa), one should always strive with effort (yatna) to cultivate any one of these (qualities).
परं पौरुषमाश्रित्य जित्वा चित्तमतङ्गजम् ।
यावदेको गुणो नान्तस्तावन्नास्त्युत्तमा गतिः ॥ २८ ॥
paraṃ pauruṣamāśritya jitvā cittamataṅgajam ,
yāvadeko guṇo nāntastāvannāstyuttamā gatiḥ 28
28. param pauruṣam āśritya jitvā cittamatāṅgajam yāvat
ekaḥ guṇaḥ na antaḥ tāvat na asti uttamā gatiḥ
28. param pauruṣam āśritya cittamatāṅgajam jitvā yāvat
ekaḥ guṇaḥ antaḥ na tāvat uttamā gatiḥ na asti
28. Having resorted to supreme personal effort (pauruṣa) and conquered the mind (citta) which is like a wild elephant, as long as even one quality (guṇa) has not reached its end, there is no supreme state (gati) of liberation (mokṣa).
पौरुषेण प्रयत्नेन दन्तैर्दन्तान्विचूर्णयेत् ।
यावन्नाभिनिविष्टं ते मनो राम गुणार्जने ॥ २९ ॥
pauruṣeṇa prayatnena dantairdantānvicūrṇayet ,
yāvannābhiniviṣṭaṃ te mano rāma guṇārjane 29
29. pauruṣeṇa prayatnena dantaiḥ dantān vicūrṇayet
yāvat na abhiniviṣṭam te manaḥ rāma guṇārjane
29. rāma yāvat te manaḥ guṇārjane na abhiniviṣṭam
pauruṣeṇa prayatnena dantaiḥ dantān vicūrṇayet
29. O Rama, one should make a determined effort, grinding one's teeth [in resolve], until your mind is fully engaged in the acquisition of virtues.
देवो भवाथ यक्षो वा पुरुषः पादपोऽथ वा ।
तावत्तव महाबाहो नोपायोऽस्तीह कश्चन ॥ ३० ॥
devo bhavātha yakṣo vā puruṣaḥ pādapo'tha vā ,
tāvattava mahābāho nopāyo'stīha kaścana 30
30. devaḥ bhava atha yakṣaḥ vā puruṣaḥ pādapaḥ atha
vā tāvat tava mahābāho na upāyaḥ asti iha kaścana
30. mahābāho devaḥ bhava atha yakṣaḥ vā puruṣaḥ atha
vā pādapaḥ tāvat tava iha kaścana upāyaḥ na asti
30. O mighty-armed one, whether you are a god, a yakṣa, a man (puruṣa), or a tree, as long as [your mind is not fixed on acquiring virtues], no means (upāya) whatsoever exists for you here.
एकस्मिन्नेव फलदे गुणे बलमुपागते ।
क्षीयन्ते सर्व एवाशु दोषा विवशचेतसः ॥ ३१ ॥
ekasminneva phalade guṇe balamupāgate ,
kṣīyante sarva evāśu doṣā vivaśacetasaḥ 31
31. ekasmin eva phalade guṇe balam upāgate
kṣīyante sarve eva āśu doṣāḥ vivaśa-cetasaḥ
31. ekasmin eva phalade guṇe balam upāgate
vivaśa-cetasaḥ sarve doṣāḥ eva āśu kṣīyante
31. When strength (balam) is attained in even one productive quality (guṇa), all the faults of a mind that has become powerless quickly diminish.
गुणे विवृद्धे वर्धन्ते गुणा दोषजयप्रदाः ।
दोषे विवृद्धे वर्धन्ते दोषा गुणविनाशनाः ॥ ३२ ॥
guṇe vivṛddhe vardhante guṇā doṣajayapradāḥ ,
doṣe vivṛddhe vardhante doṣā guṇavināśanāḥ 32
32. guṇe vivṛddhe vardhante guṇāḥ doṣa-jaya-pradāḥ
doṣe vivṛddhe vardhante doṣāḥ guṇa-vināśanāḥ
32. guṇe vivṛddhe doṣa-jaya-pradāḥ guṇāḥ vardhante
doṣe vivṛddhe guṇa-vināśanāḥ doṣāḥ vardhante
32. When a quality (guṇa) increases, qualities that grant victory over faults (doṣa) also increase. When a fault (doṣa) increases, faults that destroy qualities (guṇa) also increase.
मनोमोहवने ह्यस्मिन्वेगिनी वासनासरित् ।
शुभाशुभबृहत्कूला नित्यं वहति जन्तुषु ॥ ३३ ॥
manomohavane hyasminveginī vāsanāsarit ,
śubhāśubhabṛhatkūlā nityaṃ vahati jantuṣu 33
33. manomohavane hi asmin veginī vāsanāsarit
śubhāśubhabṛhatkūlā nityam vahati jantuṣu
33. hi asmin manomohavane veginī śubhāśubhabṛhatkūlā
vāsanāsarit jantuṣu nityam vahati
33. Indeed, in this forest of mental delusion, the swift river of desires (vāsanā) flows constantly among living beings, having vast banks formed by good and bad actions.
सा हि स्वेन प्रयत्नेन यस्मिन्नेव निपात्यते ।
कूले तेनैव वहति यथेच्छसि तथा कुरु ॥ ३४ ॥
sā hi svena prayatnena yasminneva nipātyate ,
kūle tenaiva vahati yathecchasi tathā kuru 34
34. sā hi svena prayatnena yasmin eva nipātyate
kūle tena eva vahati yathā icchasi tathā kuru
34. hi sā svena prayatnena yasmin kūle eva nipātyate
tena eva vahati yathā icchasi tathā kuru
34. Indeed, that river (of desires) flows only towards the bank onto which it is directed by one's own effort. So, do as you wish.
पुरुषयत्नजवेन मनोवने शुभतटानुगतां क्रमशः कुरु ।
वरमते निजभावमहानदीमहह तेन मनागपि नोह्यसे ॥ ३५ ॥
puruṣayatnajavena manovane śubhataṭānugatāṃ kramaśaḥ kuru ,
varamate nijabhāvamahānadīmahaha tena manāgapi nohyase 35
35. puruṣayatnajavena manovane śubhatatṭānugatām kramaśaḥ kuru
varamate nijabhāvamahānadīm ahaha tena manāk api na uhyase
35. varamate puruṣayatnajavena manovane nijabhāvamahānadīm
śubhatatṭānugatām kramaśaḥ kuru ahaha tena manāk api na uhyase
35. O best-minded one, by the impetus of human effort (puruṣa-yatna), gradually guide your great river of intrinsic nature (bhāva) to follow the auspicious banks in the mental forest. Indeed, by doing so, you will not be carried away even a little.

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 Chapter 14 Chapter 15 Chapter 16 (current chapter) 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