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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-18

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श्रीवसिष्ठ उवाच ।
अस्यां वा चित्तमात्रायां प्रबोधः संप्रवर्तते ।
बीजादिव सतो व्युप्तादवश्यंभावि सत्फलम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
asyāṃ vā cittamātrāyāṃ prabodhaḥ saṃpravartate ,
bījādiva sato vyuptādavaśyaṃbhāvi satphalam 1
1. śrīvasiṣṭha uvāca asyām vā cittamātrāyām prabodhaḥ
saṃpravartate bījāt iva sataḥ vyuptāt avaśyaṃbhāvi sat phalam
1. śrīvasiṣṭha uvāca asyām cittamātrāyām vā prabodhaḥ
saṃpravartate sataḥ vyuptāt bījāt iva sat phalam avaśyaṃbhāvi
1. Śrī Vasiṣṭha said: Or, in this realm of mind-only, awakening manifests, just as an existing, sown seed inevitably yields good fruit.
अपि पौरुषमादेयं शास्त्रं चेद्युक्तिबोधकम् ।
अन्यत्त्वार्षमपि त्याज्यं भाव्यं न्याय्यैकसेविना ॥ २ ॥
api pauruṣamādeyaṃ śāstraṃ cedyuktibodhakam ,
anyattvārṣamapi tyājyaṃ bhāvyaṃ nyāyyaikasevinā 2
2. api pauruṣam ādeyam śāstram cet yukti-bodhakam
anyat tu ārṣam api tyājyam bhāvyam nyāyya-eka-sevinā
2. yukti-bodhakam pauruṣam śāstram api cet ādeyam
anyat ārṣam api tu tyājyam nyāyya-eka-sevinā bhāvyam
2. Even a human-authored treatise should be accepted if it teaches reason; but any other, even if it originates from a sage (ārṣa), should be abandoned. One should indeed be a follower solely of justice and reason.
युक्तियुक्तमुपादेयं वचनं बालकादपि ।
अन्यत्तृणमिव त्याज्यमप्युक्तं पद्मजन्मना ॥ ३ ॥
yuktiyuktamupādeyaṃ vacanaṃ bālakādapi ,
anyattṛṇamiva tyājyamapyuktaṃ padmajanmanā 3
3. yukti-yuktam upādeyam vacanam bālakāt api
anyat tṛṇam iva tyājyam api uktam padma-janmanā
3. yukti-yuktam vacanam bālakāt api upādeyam
anyat tṛṇam iva tyājyam padma-janmanā uktam api
3. A statement endowed with reason should be accepted even from a child. Any other (statement) should be discarded like a blade of grass, even if spoken by Brahmā (Padmajanman).
योऽस्मत्तातस्य कूपोऽयमिति कौपं पिबत्यपः ।
त्यक्त्वा गाङ्गं पुरस्थं तं को नाशास्त्यतिरागिणम् ॥ ४ ॥
yo'smattātasya kūpo'yamiti kaupaṃ pibatyapaḥ ,
tyaktvā gāṅgaṃ purasthaṃ taṃ ko nāśāstyatirāgiṇam 4
4. yaḥ asmat-tātasya kūpaḥ ayam iti kaupam pibati apaḥ
tyaktvā gāṅgam purastham tam kaḥ na āśāsti atirāgiṇam
4. yaḥ ayam asmat-tātasya kūpaḥ iti purastham gāṅgam tyaktvā kaupam apaḥ pibati,
tam atirāgiṇam kaḥ na āśāsti?
4. Whoever drinks water from a well, thinking, 'This is my father's well,' while abandoning the Ganges water readily available nearby, who would not admonish such an excessively attached person?
यथोषसि प्रवृत्तायामालोकोऽवश्यमेष्यति ।
अस्यां वा चित्तमात्रायां सुविवेकस्तथैष्यति ॥ ५ ॥
yathoṣasi pravṛttāyāmāloko'vaśyameṣyati ,
asyāṃ vā cittamātrāyāṃ suvivekastathaiṣyati 5
5. yathā uṣasi pravṛttāyām ālokaḥ avaśyam eṣyati
asyām vā citta-mātrāyām su-vivekaḥ tathā eṣyati
5. yathā uṣasi pravṛttāyām (satyām) ālokaḥ avaśyam eṣyati,
vā asyām citta-mātrāyām tathā su-vivekaḥ eṣyati.
5. Just as light (āloka) will certainly appear when dawn (uṣasi) has arrived, similarly, excellent discernment (viveka) will arise in this state of mind-only (cittamātrā).
श्रुतायां प्राज्ञवदनाद्बुद्ध्वान्तं स्वयमेव च ।
शनैःशनैर्विचारेण बुद्धौ संस्कार आगते ॥ ६ ॥
śrutāyāṃ prājñavadanādbuddhvāntaṃ svayameva ca ,
śanaiḥśanairvicāreṇa buddhau saṃskāra āgate 6
6. śrutāyām prājña-vadanāt buddhvā antam svayam eva
ca śanaiḥ-śanaiḥ vicāreṇa buddhau saṃskāraḥ āgate
6. prājña-vadanāt śrutāyām ca svayam eva antam buddhvā,
śanaiḥ-śanaiḥ vicāreṇa buddhau saṃskāraḥ āgate (sati).
.
.
6. When, having heard (the truth) from the mouth of a wise person (prājña), and having understood the ultimate reality (anta) by oneself, and through gradual reflection (vicāra), a deep impression (saṃskāra) has thus arisen in the intellect (buddhi)...
पूर्वं तावदुदेत्यन्तर्भृशं संस्कृतवाक्यता ।
शुद्धयुक्ता लतेवोच्चैर्या सभास्थानभूषणम् ॥ ७ ॥
pūrvaṃ tāvadudetyantarbhṛśaṃ saṃskṛtavākyatā ,
śuddhayuktā latevoccairyā sabhāsthānabhūṣaṇam 7
7. pūrvam tāvat udeti antar bhṛśam saṃskṛta-vākyatā
śuddha-yuktā latā iva uccaiḥ yā sabhā-sthāna-bhūṣaṇam
7. tāvat pūrvam antar bhṛśam śuddha-yuktā uccaiḥ latā iva yā sabhā-sthāna-bhūṣaṇam saṃskṛta-vākyatā udeti.
7. Then, first, a greatly refined quality of speech (saṃskṛta-vākyatā) arises within, endowed with purity (śuddha) and (growing) tall like a creeper, which (speech) serves as the adornment of an assembly hall.
परा नागरतोदेति महत्त्वगुणशालिनी ।
सा यया स्नेहमायान्ति राजानो अमरा अपि ॥ ८ ॥
parā nāgaratodeti mahattvaguṇaśālinī ,
sā yayā snehamāyānti rājāno amarā api 8
8. parā nāgaratā udeti mahattva-guṇa-śālinī
sā yayā sneham āyānti rājānaḥ amarāḥ api
8. parā mahattva-guṇa-śālinī nāgaratā udeti
yayā sā rājānaḥ amarāḥ api sneham āyānti
8. A supreme civility (nāgaratā) emerges, possessing the quality of greatness. It is through this civility that kings and even celestial beings develop affection.
पूर्वापरज्ञः सर्वत्र नरो भवति बुद्धिमान् ।
पदार्थानां यथा दीपहस्तो निशि सुलोचनः ॥ ९ ॥
pūrvāparajñaḥ sarvatra naro bhavati buddhimān ,
padārthānāṃ yathā dīpahasto niśi sulocanaḥ 9
9. pūrva-apara-jñaḥ sarvatra naraḥ bhavati buddhimān
padārthānām yathā dīpa-hastaḥ niśi su-locanaḥ
9. naraḥ pūrva-apara-jñaḥ sarvatra buddhimān bhavati
yathā dīpa-hastaḥ niśi su-locanaḥ padārthānām
9. A person who understands the past and the future (pūrva-apara-jña) is intelligent in all situations. They are like someone holding a lamp (dīpa-hasta) at night (niśi), who has excellent vision (su-locana) concerning objects (padārthānām).
लोभमोहादयो दोषास्तानवं यान्त्यलं शनैः ।
धियो दिशः समासन्नशरदो मिहिका यथा ॥ १० ॥
lobhamohādayo doṣāstānavaṃ yāntyalaṃ śanaiḥ ,
dhiyo diśaḥ samāsannaśarado mihikā yathā 10
10. lobha-moha-ādayaḥ doṣāḥ tānavam yānti alam śanaiḥ
dhiyaḥ diśaḥ samāsanna-śaradaḥ mihikā yathā
10. lobha-moha-ādayaḥ doṣāḥ alam śanaiḥ tānavam
yānti yathā dhiyaḥ diśaḥ samāsanna-śaradaḥ mihikā
10. Defects such as greed and delusion (lobha-moha-ādaya) gradually diminish, just as fog (mihikā) clears from the intellectual horizons (dhiyaḥ diśaḥ) with the arrival of autumn (samāsanna-śarada).
केवलं समवेक्ष्यन्ते विवेकाध्यासनं धियः ।
न किंचन फलं धत्ते स्वाभ्यासेन विना क्रिया ॥ ११ ॥
kevalaṃ samavekṣyante vivekādhyāsanaṃ dhiyaḥ ,
na kiṃcana phalaṃ dhatte svābhyāsena vinā kriyā 11
11. kevalam samavekṣyante viveka-adhyāsanam dhiyaḥ na
kiñcana phalam dhatte sva-abhyāsena vinā kriyā
11. dhiyaḥ kevalam viveka-adhyāsanam samavekṣyante
kriyā sva-abhyāsena vinā kiñcana phalam na dhatte
11. The intellects (dhiyaḥ) focus solely on discernment (viveka) and contemplation (adhyāsana). No action (kriyā) yields any fruit (phalam) without personal effort (sva-abhyāsa).
मनः प्रसादमायाति शरदीव महत्सरः ।
परं साम्यमुपादत्ते निर्मन्दर इवार्णवः ॥ १२ ॥
manaḥ prasādamāyāti śaradīva mahatsaraḥ ,
paraṃ sāmyamupādatte nirmandara ivārṇavaḥ 12
12. manaḥ prasādam āyāti śaradi iva mahat saraḥ
param sāmyam upādātte nirmandaraḥ iva arṇavaḥ
12. manaḥ śaradi mahat saraḥ iva prasādam āyāti.
nirmandaraḥ arṇavaḥ iva param sāmyam upādātte.
12. The mind attains serenity, like a great lake in autumn. It achieves supreme tranquility, like the ocean when the Mandara mountain is no longer churning it.
निरस्तकालिमारत्नशिखेवास्ततमःपटा ।
प्रति ज्वलत्यलं प्रज्ञा पदार्थप्रविभागिनी ॥ १३ ॥
nirastakālimāratnaśikhevāstatamaḥpaṭā ,
prati jvalatyalaṃ prajñā padārthapravibhāginī 13
13. nirastakālimā ratnaśikhā iva astatamahpaṭā
prati jvalati alam prajñā padārthapravibhāginī
13. padārthapravibhāginī prajñā nirastakālimā ratnaśikhā astatamahpaṭā iva alam prati jvalati.
13. Wisdom (prajñā), which clearly discerns all objects, shines forth brightly, like the flame of a gem that has dispelled all blackness and whose veil of darkness has been removed.
दैन्यदारिद्र्यदोषाढ्या दृष्टयो दर्शितान्तराः ।
न निकृन्तन्ति मर्माणि ससंनाहमिवेषवः ॥ १४ ॥
dainyadāridryadoṣāḍhyā dṛṣṭayo darśitāntarāḥ ,
na nikṛntanti marmāṇi sasaṃnāhamiveṣavaḥ 14
14. dainyadaridryadoṣāḍhyāḥ dṛṣṭayaḥ darśitāntarāḥ
na nikṛntanti marmāṇi sasannāham iva iṣavaḥ
14. दैन्यदारिद्र्यदोषाढ्याः दर्शितान्तराः दृष्टयः ससंनाहम् इषवः इव मर्माणि न निकृन्तन्ति ।
14. Even views or situations laden with the flaws of misery and poverty, whose true nature is revealed, do not wound the vital points (of such a person), just as arrows do not cut into a body equipped with armor.
हृदयं नावलुम्पन्ति भीमाः संसृतिभीतयः ।
पुरःस्थितमपि प्राज्ञं महोपलमिवेषवः ॥ १५ ॥
hṛdayaṃ nāvalumpanti bhīmāḥ saṃsṛtibhītayaḥ ,
puraḥsthitamapi prājñaṃ mahopalamiveṣavaḥ 15
15. hṛdayam na avalumpanti bhīmāḥ saṃsṛtibhītayaḥ
purassthitam api prājñam mahopalam iva iṣavaḥ
15. भीमाः saṃsṛtibhītayaḥ पुराः स्थितम् अपि प्राज्ञम् hṛdayam न अवलुम्पन्ति,
iṣavaḥ महोपलम् इव ।
15. Terrible fears of transmigration (saṃsāra) do not afflict the heart of a wise person, even when they are present before them, just as arrows do not pierce a great rock.
सर्वदा सर्वभावेषु संशान्तिरुपजायते ।
यामिन्यामिव शान्तायां प्रजालोक उपागते ॥ १७ ॥
sarvadā sarvabhāveṣu saṃśāntirupajāyate ,
yāminyāmiva śāntāyāṃ prajāloka upāgate 17
17. sarvadā sarvabhāveṣu saṃśāntiḥ upajāyate |
yāminyām iva śāntāyām prajāloka upāgate ||
17. sarvadā sarvabhāveṣu saṃśāntiḥ upajāyate
śāntāyām yāminyām prajāloka upāgate iva
17. Complete tranquility always arises in all states, just as it does in a peaceful night when the world of living beings has settled down (for sleep).
समुद्रस्येव गाम्भीर्यं धैर्यं मेरोरिव स्थितम् ।
अन्तः शीतलता चेन्दोरिवोदेति विचारिणः ॥ १८ ॥
samudrasyeva gāmbhīryaṃ dhairyaṃ meroriva sthitam ,
antaḥ śītalatā cendorivodeti vicāriṇaḥ 18
18. samudrasya iva gāmbhīryam dhairyam meroḥ iva sthitam
| antaḥ śītalatā ca indoḥ iva udeti vicāriṇaḥ ||
18. vicāriṇaḥ samudrasya iva gāmbhīryam meroḥ iva
sthitam dhairyam ca indoḥ iva antaḥ śītalatā udeti
18. Profound depth like that of the ocean, steadfastness (dhairyam) like that of Mount Meru, and inward serenity like that of the moon, arise in the discerning person.
सा जीवन्मुक्तता तस्य शनैः परिणतिं गता ।
शान्ताशेषविशेषस्य भवत्यविषयो गिराम् ॥ १९ ॥
sā jīvanmuktatā tasya śanaiḥ pariṇatiṃ gatā ,
śāntāśeṣaviśeṣasya bhavatyaviṣayo girām 19
19. sā jīvanmuktatā tasya śanaiḥ pariṇatim gatā |
śāntāśeṣaviśeṣasya bhavati aviṣayaḥ girām ||
19. tasya sā jīvanmuktatā śanaiḥ pariṇatim gatā
śāntāśeṣaviśeṣasya girām aviṣayaḥ bhavati
19. That living liberation (jīvanmuktatā) of his, which has gradually reached its full development, becomes beyond the scope of words for one whose remaining distinctions have ceased.
सर्वार्थशीतला शुद्धा परमालोकदास्यधीः ।
परं प्रकाशमायाति ज्योत्स्नेव शरदैन्दवी ॥ २० ॥
sarvārthaśītalā śuddhā paramālokadāsyadhīḥ ,
paraṃ prakāśamāyāti jyotsneva śaradaindavī 20
20. sarvārthaśītalā śuddhā paramālokadāsyadhīḥ |
param prakāśam āyāti jyotsnā iva śaradaidavī ||
20. sarvārthaśītalā śuddhā paramālokadāsyadhīḥ
śaradaidavī jyotsnā iva param prakāśam āyāti
20. The intellect (dhī) that is serene towards all objects, pure, and devoted to the supreme light, attains supreme manifestation, just like autumnal moonlight.
हृद्याकाशे विवेकार्के शमालोकिनि निर्मले ।
अनर्थसार्थकर्तारो नोद्यन्ति किल केतवः ॥ २१ ॥
hṛdyākāśe vivekārke śamālokini nirmale ,
anarthasārthakartāro nodyanti kila ketavaḥ 21
21. hṛdyākāśe vivekārke śamālokini nirmale
anarthasārthakartāraḥ na udyanti kila ketavaḥ
21. kila hṛdyākāśe nirmale śamālokini vivekārke
anarthasārthakartāraḥ ketavaḥ na udyanti
21. When the pure sun of discernment (viveka), illuminating with tranquility (śama), shines in the sky of the heart, then indeed, the harbingers (ketu) that create a multitude of misfortunes do not rise.
शाम्यन्ति शुद्धिमायान्ति सौम्यास्तिष्ठन्ति सून्नते ।
अचञ्चले जलेऽतृष्णाः शरदीवाभ्रमालिकाः ॥ २२ ॥
śāmyanti śuddhimāyānti saumyāstiṣṭhanti sūnnate ,
acañcale jale'tṛṣṇāḥ śaradīvābhramālikāḥ 22
22. śāmyanti śuddhim āyānti saumyāḥ tiṣṭhanti su-unnate
acañcale jale a-tṛṣṇāḥ śaradīvabhramālikāḥ
22. a-tṛṣṇāḥ śāmyanti śuddhim āyānti saumyāḥ su-unnate
tiṣṭhanti śaradīvabhramālikāḥ acañcale jale iva
22. The desireless ones become tranquil, attain purity, remain gentle, and stand lofty, just like rows of clear clouds in autumn appear in unwavering water.
यत्किंचनकरी क्रूरा ग्राम्यता विनिवर्तते ।
दीनानना पिशाचानां लीलेव दिवसागमे ॥ २३ ॥
yatkiṃcanakarī krūrā grāmyatā vinivartate ,
dīnānanā piśācānāṃ līleva divasāgame 23
23. yatkiṃcanakarī krūrā grāmyatā vinivartate
dīnānanā piśācānāṃ līlā iva divasāgame
23. krūrā yatkiṃcanakarī grāmyatā dīnānanā
piśācānāṃ līlā iva divasāgame vinivartate
23. Cruel vulgarity (grāmyatā), which is capable of causing any mischief whatsoever, disappears just like the dismal-faced play of fiends (piśāca) vanishes at daybreak.
धर्मभित्तौ भृशं लग्नां धियं धैर्यधुरं गताम् ।
आधयो न विधुन्वन्ति वाताश्चित्रलतामिव ॥ २४ ॥
dharmabhittau bhṛśaṃ lagnāṃ dhiyaṃ dhairyadhuraṃ gatām ,
ādhayo na vidhunvanti vātāścitralatāmiva 24
24. dharmabhittau bhṛśam lagnām dhiyam dhairyadhuram
gatām ādhayaḥ na vidhunvanti vātāḥ citralatām iva
24. dharmabhittau bhṛśam lagnām dhairyadhuram gatām
dhiyam ādhayaḥ na vidhunvanti vātāḥ citralatām iva
24. Mental anxieties (ādhi) do not shake an intellect (dhī) that is firmly attached to the wall of natural law (dharma) and has attained the steadfastness of courage, just as winds (vāta) cannot shake a painted creeper (citralatā).
न पतत्यवटे ज्ञस्तु विषयासङ्गरूपिणि ।
कः किल ज्ञातसरणिः श्वभ्रं समनुधावति ॥ २५ ॥
na patatyavaṭe jñastu viṣayāsaṅgarūpiṇi ,
kaḥ kila jñātasaraṇiḥ śvabhraṃ samanudhāvati 25
25. na patati avaṭe jñaḥ tu viṣayāsaṅgarūpiṇi
kaḥ kila jñātasaraṇiḥ śvabhram samanudhavati
25. jñaḥ tu viṣayāsaṅgarūpiṇi avaṭe na patati
kila kaḥ jñātasaraṇiḥ śvabhram samanudhavati
25. The knower (jñātṛ) does not fall into the pit (avaṭa) which takes the form of attachment to sense objects. Indeed, who, having already known the path, would run into a chasm?
सच्छास्त्रसाधुवृत्तानामविरोधिनि कर्मणि ।
रमते धीर्यथाप्राप्ते साध्वीवान्तःपुराजिरे ॥ २६ ॥
sacchāstrasādhuvṛttānāmavirodhini karmaṇi ,
ramate dhīryathāprāpte sādhvīvāntaḥpurājire 26
26. satśāstrasādhuvṛttānām avirodhini karmaṇi ramate
dhīḥ yathāprāpte sādhvī iva antaḥpurājire
26. dhīḥ satśāstrasādhuvṛttānām avirodhini yathāprāpte
karmaṇi ramate sādhvī iva antaḥpurājire
26. The intellect (dhī) delights in actions (karma) that are harmonious with good scriptures and virtuous conduct, in things that come naturally, just like a chaste wife (sādhvī) takes pleasure in the inner courtyard of her palace.
जगतां कोटिलक्षेषु यावन्तः परमाणवः ।
तेषामेकैकशोऽन्तःस्थान्सर्गान्पश्यत्यसङ्गधीः ॥ २७ ॥
jagatāṃ koṭilakṣeṣu yāvantaḥ paramāṇavaḥ ,
teṣāmekaikaśo'ntaḥsthānsargānpaśyatyasaṅgadhīḥ 27
27. jagatām koṭilakṣeṣu yāvantaḥ paramāṇavaḥ teṣām
ekaikaśaḥ antaḥsthān sargān paśyati asaṅgadhīḥ
27. asaṅgadhīḥ jagatām koṭilakṣeṣu yāvantaḥ paramāṇavaḥ
teṣām ekaikaśaḥ antaḥsthān sargān paśyati
27. The intellect (dhī) that is free from attachment (asaṅga-dhī) sees, one by one, the creations (sarga) situated within each of the countless atoms (paramāṇu) existing in crores of lakhs of worlds.
मोक्षोपायावबोधेन शुद्धान्तःकरणं जनम् ।
न खेदयति भोगौघो न चानन्दयति क्वचित् ॥ २८ ॥
mokṣopāyāvabodhena śuddhāntaḥkaraṇaṃ janam ,
na khedayati bhogaugho na cānandayati kvacit 28
28. mokṣopāyāvabodhena śuddhāntaḥkaraṇam janam na
khedayati bhogaughaḥ na ca ānandayati kvacit
28. bhogaughaḥ mokṣopāyāvabodhena śuddhāntaḥkaraṇam
janam na khedayati ca kvacit na ānandayati
28. A flood of enjoyments does not distress, nor does it ever delight, a person (jana) whose inner instrument (antaḥkaraṇa) has been purified by the understanding of the means to final liberation (mokṣa).
परमाणौ परमाणौ सर्ववर्गा निरर्गलाः ।
ये पतन्त्युत्पतन्त्यम्बुवीचिवत्तान्स पश्यति ॥ २९ ॥
paramāṇau paramāṇau sarvavargā nirargalāḥ ,
ye patantyutpatantyambuvīcivattānsa paśyati 29
29. paramāṇau paramāṇau sarvavargāḥ nirargalāḥ | ye
patanti utpatanti ambuvīcivat tān sa paśyati ||
29. saḥ paramāṇau paramāṇau nirargalāḥ sarvavargāḥ
ye ambuvīcivat patanti utpatanti tān paśyati
29. He perceives all categories of existence, freely manifesting on every single atom, as they rise and fall just like waves on water.
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ।
कार्याण्येष प्रबुद्धोऽपि निष्प्रबुद्ध इव द्रुमः ॥ ३० ॥
na dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati ,
kāryāṇyeṣa prabuddho'pi niṣprabuddha iva drumaḥ 30
30. na dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati |
kāryāṇi eṣa prabuddhaḥ api niṣprabuddhaḥ iva drumaḥ ||
30. eṣaḥ saṃpravṛttāni na dveṣṭi,
nivṛttāni na kāṅkṣati.
prabuddhaḥ api,
(saḥ) kāryāṇi niṣprabuddhaḥ drumaḥ iva (asti).
30. He neither dislikes activities (kāryāṇi) that have already begun nor longs for those that have ceased. Even though he is awakened (prabuddha), he remains like an unawakened tree in regard to these activities.
दृश्यते लोकसामान्यो यथाप्राप्तानुवृत्तिमान् ।
इष्टानिष्टफलप्राप्तौ हृदयेनापराजितः ॥ ३१ ॥
dṛśyate lokasāmānyo yathāprāptānuvṛttimān ,
iṣṭāniṣṭaphalaprāptau hṛdayenāparājitaḥ 31
31. dṛśyate lokasāmānyaḥ yathāprāptānuvṛttimān |
iṣṭāniṣṭaphalaprāptau hṛdayena aparājitaḥ ||
31. (saḥ) lokasāmānyaḥ dṛśyate,
yathāprāptānuvṛttimān (ca).
iṣṭāniṣṭaphalaprāptau (api) hṛdayena aparājitaḥ (saḥ bhavati).
31. He appears ordinary to the world, simply following what naturally comes to him. His heart remains unperturbed (aparājitaḥ) whether he obtains desired or undesired results.
बुद्ध्वेदमखिलं शास्त्रं वाचयित्वा विविच्यताम् ।
अनुभूयत एवैतन्न तूक्तं वरशापवत् ॥ ३२ ॥
buddhvedamakhilaṃ śāstraṃ vācayitvā vivicyatām ,
anubhūyata evaitanna tūktaṃ varaśāpavat 32
32. buddhvā idam akhilaṃ śāstraṃ vācayitvā vivicyatām
| anubhūyate eva etat na tu uktam varaśāpavat ||
32. idam akhilaṃ śāstraṃ buddhvā vācayitvā (ca),
vivicyatām.
etat eva anubhūyate,
na tu varaśāpavat uktam (bhavati).
32. Having understood this entire scripture (śāstra) and having recited it, let it be thoroughly deliberated upon. This (truth) is indeed to be experienced (anubhūyate), not merely to be uttered like a boon or a curse.
शास्त्रं सुबोधमेवेदं सालंकारविभूषितम् ।
काव्यं रसमयं चारु दृष्टान्तैः प्रतिपादितम् ॥ ३३ ॥
śāstraṃ subodhamevedaṃ sālaṃkāravibhūṣitam ,
kāvyaṃ rasamayaṃ cāru dṛṣṭāntaiḥ pratipāditam 33
33. śāstram subodham eva idam sa-alaṅkāra-vibhūṣitam
kāvyam rasamayam cāru dṛṣṭāntaiḥ pratipāditam
33. idam śāstram subodham eva sa-alaṅkāra-vibhūṣitam (asti).
(idam) kāvyam rasamayam cāru dṛṣṭāntaiḥ pratipāditam (asti).
33. This treatise is indeed very easy to understand, embellished with figures of speech (alaṅkāra). It is a charming literary work, rich in aesthetic flavor (rasa), and elucidated by means of illustrations.
बुध्यते स्वयमेवेदं किंचित्पदपदार्थवित् ।
स्वयं यस्तु न वेत्तीदं श्रोतव्यं तेन पण्डितात् ॥ ३४ ॥
budhyate svayamevedaṃ kiṃcitpadapadārthavit ,
svayaṃ yastu na vettīdaṃ śrotavyaṃ tena paṇḍitāt 34
34. budhyate svayam eva idam kiñcit pada-padārtha-vit
yaḥ tu svayam na vetti idam tena paṇḍitāt śrotavyam
34. kiñcit pada-padārtha-vit (janaḥ) idam svayam eva budhyate.
yaḥ tu svayam idam na vetti,
tena paṇḍitāt śrotavyam.
34. This (treatise) is indeed easily understood by anyone who possesses some knowledge of words and their meanings. However, if someone does not comprehend it on their own, it should be heard by them from a learned scholar.
यस्मिन्श्रुते मते ज्ञाते तपोध्यानजपादिकम् ।
मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते ॥ ३५ ॥
yasminśrute mate jñāte tapodhyānajapādikam ,
mokṣaprāptau narasyeha na kiṃcidupayujyate 35
35. yasmin śrute mate jñāte tapaḥ dhyāna japa ādikam
narasya iha mokṣa-prāptau kiñcit na upayujyate
35. yasmin (śāstre) śrute mate jñāte (sati),
narasya iha mokṣa-prāptau tapaḥ dhyāna japa ādikam kiñcit na upayujyate.
35. Once this (teaching) has been heard, considered, and understood, then for a person in this world, nothing else like austerity (tapas), meditation (dhyāna), chanting (japa), and so on, remains useful for the attainment of final liberation (mokṣa).
एतच्छास्त्रघनाभ्यासात्पौनःपुन्येन वीक्षणात् ।
पाण्डित्यं स्यादपूर्वं हि चित्तसंस्कारपूर्वकम् ॥ ३६ ॥
etacchāstraghanābhyāsātpaunaḥpunyena vīkṣaṇāt ,
pāṇḍityaṃ syādapūrvaṃ hi cittasaṃskārapūrvakam 36
36. etat śāstra-ghana-abhyāsāt paunaḥ-punyena vīkṣaṇāt
pāṇḍityam syāt apūrvam hi citta-saṃskāra-pūrvakam
36. etat śāstra-ghana-abhyāsāt paunaḥ-punyena vīkṣaṇāt hi apūrvam citta-saṃskāra-pūrvakam pāṇḍityam syāt.
36. Indeed, through intense practice of this treatise and repeated perusal (of it), an unprecedented scholarship (pāṇḍitya) will arise, accompanied by a purification and refinement of the mind (citta-saṃskāra).
अहं जगदिति प्रौढो द्रष्टृदृश्यपिशाचकः ।
पिशाचोऽर्कोदयेनेव स्वयं शाम्यत्ययत्नतः ॥ ३७ ॥
ahaṃ jagaditi prauḍho draṣṭṛdṛśyapiśācakaḥ ,
piśāco'rkodayeneva svayaṃ śāmyatyayatnataḥ 37
37. ahaṃ jagat iti prauḍhaḥ draṣṭṛdṛśyapiśācakaḥ
piśācaḥ arka udayena iva svayam śāmyati ayatnataḥ
37. ahaṃ jagat iti (ayam) prauḍhaḥ
draṣṭṛdṛśyapiśācakaḥ (saḥ) arka
udayena iva (yathā) piśācaḥ
svayam ayatnataḥ śāmyati (tathā)
37. The deep-seated demon of the perceiver and the perceived, which proclaims 'I am the world,' spontaneously subsides without any effort, just as a demon vanishes at sunrise.
भ्रमो जगदहं चेति स्थित एवोपशाम्यति ।
स्वप्नमोहः परिज्ञात इव नो भ्रमयत्यलम् ॥ ३८ ॥
bhramo jagadahaṃ ceti sthita evopaśāmyati ,
svapnamohaḥ parijñāta iva no bhramayatyalam 38
38. bhramaḥ jagat aham ca iti sthitaḥ eva upaśāmyati
svapnamohaḥ parijñātaḥ iva naḥ bhramayati alam
38. jagad aham ca iti (ayam) bhramaḥ sthitaḥ eva upaśāmyati
parijñātaḥ svapnamohaḥ iva (saḥ) naḥ alam na bhramayati
38. The delusion that 'I am the world,' even while it persists, subsides. It no longer profoundly deludes, just as the confusion of a dream ceases to mislead us intensely once it is understood.
यथा संकल्पनगरे पुंसो हर्षविषादिता ।
न बाधते तथैवास्मिन्परिज्ञाते जगद्भ्रमे ॥ ३९ ॥
yathā saṃkalpanagare puṃso harṣaviṣāditā ,
na bādhate tathaivāsminparijñāte jagadbhrame 39
39. yathā saṅkalpanagare puṃsaḥ harṣaviṣāditā na
bādhate tathā eva asmin parijñāte jagat bhrame
39. yathā saṅkalpanagare puṃsaḥ harṣaviṣāditā na bādhate,
tathā eva asmin parijñāte jagat bhrame (sati na bādhate)
39. Just as joy and sorrow do not afflict a person within a city of their own imagination (saṅkalpanagara), so too, they do not disturb one when this illusion of the world (jagadbhrama) is properly understood.
चित्रसर्पः परिज्ञातो न सर्पभयदो यथा ।
दृश्यसर्पः परिज्ञातस्तथा न सुखदुःखदः ॥ ४० ॥
citrasarpaḥ parijñāto na sarpabhayado yathā ,
dṛśyasarpaḥ parijñātastathā na sukhaduḥkhadaḥ 40
40. citrasarpaḥ parijñātaḥ na sarpabhayadaḥ yathā
dṛśyasarpaḥ parijñātaḥ tathā na sukhaduḥkhadaḥ
40. yathā citrasarpaḥ parijñātaḥ (san) sarpabhayadaḥ na (bhavati),
tathā dṛśyasarpaḥ parijñātaḥ (san) sukhaduḥkhadaḥ na (bhavati)
40. Just as a snake in a picture, when recognized as such, does not cause the fear of a real snake, similarly, the perceived world (dṛśyasarpa), once its true nature is understood, does not bring about joy or sorrow.
परिज्ञानेन सर्पत्वं चित्रसर्पस्य नश्यति ।
यथा तथैव संसारः स्थित एवोपशाम्यति ॥ ४१ ॥
parijñānena sarpatvaṃ citrasarpasya naśyati ,
yathā tathaiva saṃsāraḥ sthita evopaśāmyati 41
41. parijñānena sarpatvaṃ citrasarpasya naśyati |
yathā tathaiva saṃsāraḥ sthitaḥ eva upaśāmyati
41. yathā citrasarpasya parijñānena sarpatvaṃ naśyati,
tatha eva sthitaḥ saṃsāraḥ upaśāmyati.
41. Just as the perception of a snake in a painted snake disappears through true understanding, so too does the cycle of transmigration (saṃsāra) become pacified even while it appears to exist.
सुमनःपल्लवामर्दे किंचिद्व्यतिकरो भवेत् ।
परमार्थपदप्राप्तौ नतु व्यतिकरोऽल्पकः ॥ ४२ ॥
sumanaḥpallavāmarde kiṃcidvyatikaro bhavet ,
paramārthapadaprāptau natu vyatikaro'lpakaḥ 42
42. sumanaḥpallavāmarde kiṃcit vyatikaraḥ bhavet |
paramārthapadaprāptau natu vyatikaraḥ alpakaḥ
42. sumanaḥpallavāmarde kiṃcit vyatikaraḥ bhavet.
natu paramārthapadaprāptau alpakaḥ vyatikaraḥ na (asti).
42. In the crushing of flower petals, there might be some disturbance. But in the attainment of the state of ultimate reality (paramārtha), there is not even a slight hindrance.
गच्छत्यवयवः स्पन्दं सुमनःपत्रमर्दने ।
इह धीमात्ररोधस्तु नाङ्गावयवचालनम् ॥ ४३ ॥
gacchatyavayavaḥ spandaṃ sumanaḥpatramardane ,
iha dhīmātrarodhastu nāṅgāvayavacālanam 43
43. gacchati avayavaḥ spandaṃ sumanaḥpatramardane
| iha dhīmātrarodhaḥ tu na aṅgāvayavacālanaṃ
43. sumanaḥpatramardane avayavaḥ spandaṃ gacchati.
iha tu dhīmātrarodhaḥ (asti),
aṅgāvayavacālanaṃ na.
43. A limb moves when crushing flower petals. But in this (spiritual practice), it is merely the cessation of mental activity, not the movement of body parts.
सुखासनोपविष्टेन यथासंभवमश्नता ।
भोगजालं सदाचारविरुद्धेषु न तिष्ठता ॥ ४४ ॥
sukhāsanopaviṣṭena yathāsaṃbhavamaśnatā ,
bhogajālaṃ sadācāraviruddheṣu na tiṣṭhatā 44
44. sukhāsanopaviṣṭena yathāsaṃbhavam aśnatā |
bhogajālaṃ sadācāraviruddheṣu na tiṣṭhatā
44. sukhāsanopaviṣṭena,
yathāsaṃbhavam aśnatā,
sadācāraviruddheṣu bhogajālaṃ na tiṣṭhatā (jīvena.
.
.
kartavyam).
44. By one who is seated in a comfortable posture, who partakes of food as much as is appropriate, and who does not remain engaged with the network of enjoyments (bhoga) found in situations contrary to good conduct (sadācāra).
यथाक्षणं यथादेशं प्रविचारयता सुखम् ।
यथासंभवसत्सङ्गमिदं शास्त्रमथेतरत् ॥ ४५ ॥
yathākṣaṇaṃ yathādeśaṃ pravicārayatā sukham ,
yathāsaṃbhavasatsaṅgamidaṃ śāstramathetarat 45
45. yathākṣaṇam yathādeśam pravicārayatā sukham
yathāsaṃbhavasatsaṅgam idam śāstram atha itarat
45. idam śāstram atha itarat yathākṣaṇam yathādeśam
yathāsaṃbhavasatsaṅgam sukham pravicārayatā
45. One should happily reflect upon this scripture and others, considering the appropriate time, place, and the best possible association with the wise.
एतावत्यपि येऽभीताः पापा भोगरसे स्थिताः ।
स्वमातृविष्ठाकृमयः कीर्तनीया न तेऽधमाः ॥ ४७ ॥
etāvatyapi ye'bhītāḥ pāpā bhogarase sthitāḥ ,
svamātṛviṣṭhākṛmayaḥ kīrtanīyā na te'dhamāḥ 47
47. etāvati api ye abhītāḥ pāpāḥ bhogarase sthitāḥ
svamātṛviṣṭhākṛmayaḥ kīrtanīyāḥ na te adhamāḥ
47. etāvati api ye abhītāḥ pāpāḥ bhogarase sthitāḥ svamātṛviṣṭhākṛmayaḥ,
te adhamāḥ na kīrtanīyāḥ
47. Even with all this, those sinful ones who remain unafraid and immersed in the enjoyment of worldly pleasures - those vile beings, like worms in their own mother's excrement - are not to be mentioned.
श्रृणु तावदिदानीं त्वं कथ्यमानमिदं मया ।
राघव ज्ञानविस्तारं बुद्धिसारतरान्तरम् ॥ ४८ ॥
śrṛṇu tāvadidānīṃ tvaṃ kathyamānamidaṃ mayā ,
rāghava jñānavistāraṃ buddhisāratarāntaram 48
48. śṛṇu tāvat idānīm tvam kathyamānam idam mayā
rāghava jñānavistāram buddhīsāratarāntaram
48. rāghava,
tvam idānīm tāvat mayā kathyamānam idam jñānavistāram buddhīsāratarāntaram śṛṇu
48. O Rāghava, listen now, for a while, to this which is being told by me - this expansion of knowledge (jñāna) whose inner essence is the highest wisdom.
यथेदं श्रूयते चास्त्रं तामापातनिकां श्रृणु ।
विचार्यते यथार्थोऽयं यथा च परिभाषया ॥ ४९ ॥
yathedaṃ śrūyate cāstraṃ tāmāpātanikāṃ śrṛṇu ,
vicāryate yathārtho'yaṃ yathā ca paribhāṣayā 49
49. yathā idam śrūyate ca astram tām āpātanikām śṛṇu
vicāryate yathārthaḥ ayam yathā ca paribhāṣayā
49. (tvam) yathā idam astram ca śrūyate,
tām āpātanikām śṛṇu; ca yathā ayam yathārthaḥ paribhāṣayā vicāryate (tat api śṛṇu)
49. Listen to how this teaching is heard, and hear its introduction (āpātanikā). Also, listen to how its true meaning is deliberated upon with precise definitions (paribhāṣā).
येनेहाननुभूतेऽर्थे दृष्टेनार्थेन बोधनम् ।
बोधोपकारफलदं तं दृष्टान्तं विदुर्बुधाः ॥ ५० ॥
yenehānanubhūte'rthe dṛṣṭenārthena bodhanam ,
bodhopakāraphaladaṃ taṃ dṛṣṭāntaṃ vidurbudhāḥ 50
50. yena iha ananubhūte arthe dṛṣṭena arthena bodhanam
bodhopakāraphaladam tam dṛṣṭāntam viduḥ budhāḥ
50. budhāḥ yena iha ananubhūte arthe dṛṣṭena arthena
bodhanam bodhopakāraphaladam tam dṛṣṭāntam viduḥ
50. The wise ones (budhāḥ) recognize an illustration (dṛṣṭānta) as that by which, in a matter not yet experienced, understanding is brought about through a known or experienced matter, thereby yielding the fruit of beneficial comprehension.
दृष्टान्तेन विना राम नापूर्वार्थोऽवबुध्यते ।
यथा दीपं विना रात्रौ भाण्डोपस्करणं गृहे ॥ ५१ ॥
dṛṣṭāntena vinā rāma nāpūrvārtho'vabudhyate ,
yathā dīpaṃ vinā rātrau bhāṇḍopaskaraṇaṃ gṛhe 51
51. dṛṣṭāntena vinā rāma na apūrvārthaḥ avabudhyate
yathā dīpam vinā rātrau bhāṇḍopaskaraṇam gṛhe
51. rāma dṛṣṭāntena vinā apūrvārthaḥ na avabudhyate
yathā rātrau gṛhe dīpam vinā bhāṇḍopaskaraṇam
51. O Rāma, without an illustration (dṛṣṭānta), a new concept or meaning cannot be understood, just as household items within a home cannot be discerned at night without a lamp.
उपमानोपमेयानां कार्यकारणतोदिता ।
वर्जयित्वा परं ब्रह्म सर्वेषामेव विद्यते ॥ ५३ ॥
upamānopameyānāṃ kāryakāraṇatoditā ,
varjayitvā paraṃ brahma sarveṣāmeva vidyate 53
53. upamānopameyānām kāryakāraṇatā uditā
varjayitvā param brahma sarveṣām eva vidyate
53. upamānopameyānām kāryakāraṇatā uditā param
brahma varjayitvā sarveṣām eva vidyate
53. The relationship of cause and effect (kārya-kāraṇa) is said to exist between the object of comparison (upameya) and the simile (upamāna). This causality is present in all things, indeed, except for the supreme (param) brahman.
ब्रह्मोपदेशे दृष्टान्तो यस्तवेह हि कथ्यते ।
एकदेशसधर्मत्वं तत्रान्तः परिगृह्यते ॥ ५४ ॥
brahmopadeśe dṛṣṭānto yastaveha hi kathyate ,
ekadeśasadharmatvaṃ tatrāntaḥ parigṛhyate 54
54. brahmopadeśe dṛṣṭāntaḥ yaḥ tava iha hi kathyate
ekadeśasadharmatvam tatra antaḥ parigṛhyate
54. brahmopadeśe yaḥ dṛṣṭāntaḥ tava iha hi kathyate,
tatra ekadeśasadharmatvam antaḥ parigṛhyate
54. The analogy (dṛṣṭānta) that is indeed presented to you here in the instruction concerning Brahman (brahman) is accepted on the basis of its similarity in a single aspect.
यैर्यैः काकुत्स्थ दृष्टान्तैस्त्वं मयेहावबोध्यसे ।
सर्वे सकारणास्ते हि प्राप्यन्तु सदकारणम् ॥ ५५ ॥
yairyaiḥ kākutstha dṛṣṭāntaistvaṃ mayehāvabodhyase ,
sarve sakāraṇāste hi prāpyantu sadakāraṇam 55
55. yaiḥ yaiḥ kākutstha dṛṣṭāntaiḥ tvam mayā iha
avabodhyase sarve sakāraṇāḥ te hi prāpyantu sat akāraṇam
55. kākutstha yaiḥ yaiḥ dṛṣṭāntaiḥ mayā iha tvam
avabodhyase te sarve sakāraṇāḥ hi sat akāraṇam prāpyantu
55. O scion of Kakutstha, by whatever illustrations (dṛṣṭānta) I enlighten you here, all of them, being based on causes, should indeed lead to the uncaused (akāraṇa) reality (sat).
एवं सति निराकारे ब्रह्मण्याकारवान्कथम् ।
दृष्टान्त इति नोद्यन्ति मूर्खवैकल्पिकोक्तयः ॥ ५६ ॥
evaṃ sati nirākāre brahmaṇyākāravānkatham ,
dṛṣṭānta iti nodyanti mūrkhavaikalpikoktayaḥ 56
56. evam sati nirākāre brahmaṇi ākāravān katham
dṛṣṭāntaḥ iti na udyanti mūrkha-vaikalpikoktayaḥ
56. evam sati,
nirākāre brahmaṇi ākāravān dṛṣṭāntaḥ katham iti mūrkha-vaikalpikoktayaḥ na udyanti
56. This being the case (as explained in the previous verse), the erroneous objections of the ignorant - such as, 'How can an analogy (dṛṣṭānta) with form be applied to the formless Brahman (brahman)?' - do not arise.
अन्यासिद्धविरुद्धादिदृग्दृष्टान्तप्रदूषणैः ।
स्वप्नोपमत्वाज्जगतः समुदेति न किंचन ॥ ५७ ॥
anyāsiddhaviruddhādidṛgdṛṣṭāntapradūṣaṇaiḥ ,
svapnopamatvājjagataḥ samudeti na kiṃcana 57
57. anyāsiddhaviruddhādīdṛgdṛṣṭāntapradūṣaṇaiḥ
svapnopamatvāt jagataḥ samudeti na kiṃcana
57. jagataḥ svapnopamatvāt
anyāsiddhaviruddhādīdṛgdṛṣṭāntapradūṣaṇaiḥ kiṃcana na samudeti
57. Due to the dream-like nature of the world (jagat), no objection arises from (logical) flaws perceived in analogies (dṛṣṭānta) - such as those being unproven or contradictory.
अवस्तु पूर्वापरयोर्वर्तमाने विचारितम् ।
यथा जाग्रत्तथा स्वप्नः सिद्धमाबालमागतम् ॥ ५८ ॥
avastu pūrvāparayorvartamāne vicāritam ,
yathā jāgrattathā svapnaḥ siddhamābālamāgatam 58
58. avastu pūrvāparayoḥ vartamāne vicāritam yathā
jāgrat tathā svapnaḥ siddham ābālam āgatam
58. pūrvāparayoḥ vartamāne avastu vicāritam.
yathā jāgrat,
tathā svapnaḥ,
siddham ābālam āgatam
58. An unreal (avastu) phenomenon, existing between the past and future, is investigated in the present. It is established, even to a child, that the waking state is like the dream state (in its unreality).
स्वप्नसंकल्पनाध्यानवरशापौषधादिभिः ।
यथार्था इह दृष्टान्तास्तद्रूपत्वाज्जगत्स्थितेः ॥ ५९ ॥
svapnasaṃkalpanādhyānavaraśāpauṣadhādibhiḥ ,
yathārthā iha dṛṣṭāntāstadrūpatvājjagatsthiteḥ 59
59. svapnasaṅkalpanadhyānavaraśāpauṣadhādibhiḥ
yathārthāḥ iha dṛṣṭāntāḥ tadrūpatvāt jagatsthiteḥ
59. iha svapnasaṅkalpanadhyānavaraśāpauṣadhādibhiḥ
dṛṣṭāntāḥ yathārthāḥ jagatsthiteḥ tadrūpatvāt
59. Here, examples such as dreams, imaginations, meditations (dhyāna), boons, curses, and medicines are appropriate, because the very nature of the world's existence is similar to them.
मोक्षोपायकृता ग्रन्थकारेणान्येऽपि ये कृताः ।
ग्रन्थास्तेष्वियमेवैका व्यवस्था बोध्यबोधने ॥ ६० ॥
mokṣopāyakṛtā granthakāreṇānye'pi ye kṛtāḥ ,
granthāsteṣviyamevaikā vyavasthā bodhyabodhane 60
60. mokṣopāyakṛtāḥ granthakāreṇa anye api ye kṛtāḥ
granthāḥ teṣu iyam eva ekā vyavasthā bodhyabodhane
60. granthakāreṇa mokṣopāyakṛtāḥ anye api ye granthāḥ
kṛtāḥ teṣu iyam ekā eva vyavasthā bodhyabodhane
60. Among the other texts composed by the author as means to liberation (mokṣa), this singular system (vyavasthā) alone is for the purpose of mutual instruction and comprehension.
स्वप्नाभत्वं च जगतः श्रुते शास्त्रेऽवबोध्यते ।
शीघ्रं न पार्यते वक्तुं वाक्किल क्रमवर्तिनी ॥ ६१ ॥
svapnābhatvaṃ ca jagataḥ śrute śāstre'vabodhyate ,
śīghraṃ na pāryate vaktuṃ vākkila kramavartinī 61
61. svapnābhatvam ca jagataḥ śrute śāstre avabodhyate
śīghram na pāryate vaktum vāk kila kramavartinī
61. jagataḥ svapnābhatvam ca śrute śāstre avabodhyate.
vaktum śīghram na pāryate,
vāk kila kramavartinī.
61. And the dream-like nature of the world is understood in the revealed scriptures (śāstra). It is not possible to explain this quickly, for speech (vāk) indeed proceeds sequentially.
स्वप्नसंकल्पनाध्याननगराद्युपमं जगत् ।
यतस्त एव दृष्टान्तास्तस्मात्सन्तीह नेतरे ॥ ६२ ॥
svapnasaṃkalpanādhyānanagarādyupamaṃ jagat ,
yatasta eva dṛṣṭāntāstasmātsantīha netare 62
62. svapnasaṅkalpanadhyānanagarādyupamam jagat
yataḥ te eva dṛṣṭāntāḥ tasmāt santi iha na itare
62. jagat svapnasaṅkalpanadhyānanagarādyupamam.
yataḥ te eva dṛṣṭāntāḥ santi,
tasmāt iha itare na (santi).
62. The world is comparable to dreams, imaginations, meditations (dhyāna), cities, and so forth. Because of this, only these examples exist here, and not others.
अकारणे कारणता यद्बोधायोपमीयते ।
न तत्र सर्वसाधर्म्यं संभवत्युपमाश्रमैः ॥ ६३ ॥
akāraṇe kāraṇatā yadbodhāyopamīyate ,
na tatra sarvasādharmyaṃ saṃbhavatyupamāśramaiḥ 63
63. akāraṇe kāraṇatā yat bodhāya upamīyate na
tatra sarvasādharmyam saṃbhavati upamāśramaiḥ
63. yat akāraṇe kāraṇatā bodhāya upamīyate tatra
upamāśramaiḥ sarvasādharmyam na saṃbhavati
63. When the characteristic of being a cause is attributed to something that is not a cause for the sake of understanding, then complete similarity (sarvasādharmyam) is not possible for those who rely on such comparisons (upamā).
उपमेयस्योपमानादेकांशेन सधर्मता ।
अङ्गीकार्यावबोधाय धीमता निर्विवादिना ॥ ६४ ॥
upameyasyopamānādekāṃśena sadharmatā ,
aṅgīkāryāvabodhāya dhīmatā nirvivādinā 64
64. upameyasya upamānāt ekāṃśena sadharmatā
aṅgīkāryā avabodhāya dhīmatā nirvivādinā
64. avabodhāya dhīmatā nirvivādinā upameyasya
upamānāt ekāṃśena sadharmatā aṅgīkāryā
64. For the sake of understanding, an intelligent (dhīmat) and non-contentious person should accept a similarity (sadharmatā) in one aspect between the object being compared (upameya) and the object of comparison (upamāna).
अर्थावलोकने दीपादाभामात्रादृते किल ।
न स्थानतैलवर्त्यादि किंचिदव्युपयुज्यते ॥ ६५ ॥
arthāvalokane dīpādābhāmātrādṛte kila ,
na sthānatailavartyādi kiṃcidavyupayujyate 65
65. arthāvalokane dīpāt ābhāmātrāt ṛte kila na
sthānatīlavartyādi kiñcit api upayujyate
65. kila arthāvalokane dīpāt ābhāmātrāt ṛte
sthānatīlavartyādi kiñcit api na upayujyate
65. Indeed, for the perception of objects, apart from the mere light (ābhā) from a lamp, nothing else - like its stand, oil, or wick - is utilized.
एकदेशसमर्थत्वादुपमेयावबोधनम् ।
उपमानं करोत्यङ्ग दीपोऽर्थप्रभया यथा ॥ ६६ ॥
ekadeśasamarthatvādupameyāvabodhanam ,
upamānaṃ karotyaṅga dīpo'rthaprabhayā yathā 66
66. ekadeśasamarthatvāt upameyāvabodhanam upamānam
karoti aṅga dīpaḥ arthaprabhayā yathā
66. aṅga ekadeśasamarthatvāt upameyāvabodhanam
upamānam karoti yathā dīpaḥ arthaprabhayā
66. O dear one, just as a lamp illuminates objects (artha) by its light, so too a comparison (upamāna), by being effective in one aspect (ekadeśa), brings about the comprehension of the object being compared (upameya).
दृष्टान्तस्यांशमात्रेण बोध्यबोधोदये सति ।
उपादेयतया ग्राह्यो महावाक्यार्थनिश्चयः ॥ ६७ ॥
dṛṣṭāntasyāṃśamātreṇa bodhyabodhodaye sati ,
upādeyatayā grāhyo mahāvākyārthaniścayaḥ 67
67. dṛṣṭāntasya aṃśamātreṇa bodhyabodha udaye sati
| upādeyatayā grāhyaḥ mahāvākyārthaniścayaḥ ||
67. (sati) dṛṣṭāntasya aṃśamātreṇa bodhyabodha udaye,
mahāvākyārthaniścayaḥ upādeyatayā grāhyaḥ (bhavati)
67. When the understanding of what is to be known arises even from a mere part of an illustration, the ascertainment of the meaning of the great statement (mahāvākya) should be accepted as worthy of adoption.
न कुतार्किकतामेत्य नाशनीया प्रबुद्धता ।
अनुभूत्यपलापान्तैरपवित्रैर्विकल्पितैः ॥ ६८ ॥
na kutārkikatāmetya nāśanīyā prabuddhatā ,
anubhūtyapalāpāntairapavitrairvikalpitaiḥ 68
68. na kutārkikatām etya na āśanīyā prabuddhatā |
anubhūtyapalāpāntaiḥ apavitraiḥ vikalpitaiḥ ||
68. kutārkikatām etya na prabuddhatā na āśanīyā
anubhūtyapalāpāntaiḥ apavitraiḥ vikalpitaiḥ (nāśanīyā)
68. One should not resort to perverse logic (kutārkikatā) and destroy one's clear understanding (prabuddhatā) with impure, concocted notions that ultimately deny direct experience (anubhūti).
विचारणादनुभवकारिवैरिणोऽपि वाङ्मयं त्वनुगतमस्मदादिषु ।
स्त्रियोक्तमप्यपपरमार्थवैदिकं वचो वचःप्रलपनमेव नागमः ॥ ६९ ॥
vicāraṇādanubhavakārivairiṇo'pi vāṅmayaṃ tvanugatamasmadādiṣu ,
striyoktamapyapaparamārthavaidikaṃ vaco vacaḥpralapanameva nāgamaḥ 69
69. vicāraṇāt anubhavakāri vairiṇaḥ api
vāṅmayam tu anugatam asmadādiṣu | strī
uktam api apaparamārthavaidikam
vacaḥ vacaḥpralapanam eva na āgamaḥ ||
69. vicāraṇāt anubhavakāri vāṅmayam vairiṇaḥ api tu asmadādiṣu anugatam (asti) strī uktam api apaparamārthavaidikam vacaḥ tu vacaḥpralapanam eva,
na āgamaḥ
69. Indeed, after deliberation (vicāraṇā), speech that brings forth direct experience (anubhūti), even if uttered by an adversary, is accepted by us and others. However, speech (vacaḥ), even if spoken by a woman, that is not truly Vedic (vaidika) in its nature of supreme truth (paramārtha), is merely idle talk and not a sacred text (āgama).
अस्माकमस्ति मतिरङ्ग तयेति सर्वशास्त्रैकवाक्यकरणं फलितं यतो यः ।
प्रातीतिकार्थमपशास्त्रनिजाङ्गपुष्टात्संवेदनादितरदस्ति ततः प्रमाणम् ॥ ७० ॥
asmākamasti matiraṅga tayeti sarvaśāstraikavākyakaraṇaṃ phalitaṃ yato yaḥ ,
prātītikārthamapaśāstranijāṅgapuṣṭātsaṃvedanāditaradasti tataḥ pramāṇam 70
70. asmākam asti matiḥ aṅga tayā iti
sarvaśāstraikavākyakaraṇam phalitam yataḥ yaḥ
| prātītikārtham apāśāstranijāṅgapuṣṭāt
saṃvedanāt itarat asti tataḥ pramāṇam ||
70. aṅga,
asmākam matiḥ asti tayā iti (yat) sarvaśāstraikavākyakaraṇam phalitam yataḥ,
yaḥ prātītikārtham apāśāstranijāṅgapuṣṭāt saṃvedanāt itarat asti,
tataḥ (tat) pramāṇam
70. O dear one, our conviction is this: that the harmonization of all scriptures into a single coherent statement (sarvaśāstraikavākyakaraṇaṃ) has been achieved. Therefore, that which is distinct from the immediate apprehension (saṃvedana) of the phenomenal world (prātītikārtha) – an apprehension reinforced by its own non-scriptural elements – that, indeed, is valid knowledge (pramāṇa).

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vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 (current chapter) 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