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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-3

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श्रीवसिष्ठ उवाच ।
पूर्वमुक्तं भगवता यज्ज्ञानं पद्मजन्मना ।
सर्गादौ लोकशान्त्यर्थं तदिदं कथयाम्यहम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
pūrvamuktaṃ bhagavatā yajjñānaṃ padmajanmanā ,
sargādau lokaśāntyarthaṃ tadidaṃ kathayāmyaham 1
1. śrīvasiṣṭhaḥ uvāca pūrvam uktaṃ bhagavatā yat jñānaṃ
padmajanmanā sargādau lokaśāntyartham tat idaṃ kathayāmi aham
1. śrīvasiṣṭhaḥ uvāca aham tat idam jñānaṃ kathayāmi yat
bhagavatā padmajanmanā pūrvam sargādau lokaśāntyartham uktaṃ
1. Śrī Vasiṣṭha said: 'I now narrate this knowledge (jñāna), which was previously spoken by the Blessed Lord, the lotus-born (Brahmā), at the very beginning of creation for the peace of all worlds.'
श्रीराम उवाच ।
कथयिष्यसि विस्तीर्णा भगवन्मोक्षसंहिताम् ।
इमं तावत्क्षणं जातं संशयं मे निवारय ॥ २ ॥
śrīrāma uvāca ,
kathayiṣyasi vistīrṇā bhagavanmokṣasaṃhitām ,
imaṃ tāvatkṣaṇaṃ jātaṃ saṃśayaṃ me nivāraya 2
2. śrīrāmaḥ uvāca kathayiṣyasi vistīrṇām bhagavan
mokṣasaṃhitām imam tāvat kṣaṇaṃ jātam saṃśayam me nivāraya
2. śrīrāmaḥ uvāca bhagavan tvam vistīrṇām mokṣasaṃhitām
kathayiṣyasi tāvat me kṣaṇaṃ jātam imam saṃśayam nivāraya
2. Śrī Rāma said: 'O Blessed One (Bhagavan), you will indeed narrate the extensive treatise on liberation (mokṣasaṃhitā). But first, please dispel this doubt that has just arisen in my mind.'
पिता शुकस्य सर्वज्ञो गुरुर्व्यासो महामतिः ।
विदेहमुक्तो न कथं कथं मुक्तः सुतोऽस्य सः ॥ ३ ॥
pitā śukasya sarvajño gururvyāso mahāmatiḥ ,
videhamukto na kathaṃ kathaṃ muktaḥ suto'sya saḥ 3
3. pitā śukasya sarvajñaḥ guruḥ vyāsaḥ mahāmatiḥ
videhamuktaḥ na katham katham muktaḥ sutaḥ asya saḥ
3. śukasya pitā sarvajñaḥ mahāmatiḥ guruḥ vyāsaḥ
katham na videhamuktaḥ asya saḥ sutaḥ katham muktaḥ
3. Rāma asks: 'How is it that Śuka's father, the omniscient and great-minded teacher (guru) Vyāsa, was not liberated (videhamukta), while his son (Śuka) attained final liberation (mokṣa)?'
श्रीवसिष्ठ उवाच ।
परमार्कप्रकाशान्तस्त्रिजगत्त्रसरेणवः ।
उत्पत्योत्पत्य लीना ये न संख्यामुपयान्ति ते ॥ ४ ॥
śrīvasiṣṭha uvāca ,
paramārkaprakāśāntastrijagattrasareṇavaḥ ,
utpatyotpatya līnā ye na saṃkhyāmupayānti te 4
4. śrīvasiṣṭha uvāca parama-arka-prakāśa-antaḥ tri-jagat-trasa-reṇavaḥ
utpatya utpatya līnāḥ ye na saṃkhyām upayanti te
4. śrīvasiṣṭha uvāca ye tri-jagat-trasa-reṇavaḥ parama-arka-prakāśa-antaḥ
utpatya utpatya līnāḥ te saṃkhyām na upayanti
4. Śrī Vasiṣṭha said: Within the light of the Supreme Sun, the trembling dust particles of the three worlds, which have repeatedly come into being and dissolved, are beyond numbering; they cannot be counted.
वर्तमानाश्च याः सन्ति त्रैलोक्यगणकोटयः ।
शक्यन्ते ताश्च संख्यातुं नैव काश्चन केनचित् ॥ ५ ॥
vartamānāśca yāḥ santi trailokyagaṇakoṭayaḥ ,
śakyante tāśca saṃkhyātuṃ naiva kāścana kenacit 5
5. vartamānāḥ ca yāḥ santi trailokya-gaṇa-koṭayaḥ
śakyante tāḥ ca saṃkhyātum na eva kāścana kenacit
5. ca trailokya-gaṇa-koṭayaḥ yāḥ vartamānāḥ santi
tāḥ ca kāścana kenacit na eva saṃkhyātum śakyante
5. And no one can count any of the millions of groups of worlds that exist in the three realms at present.
भविष्यन्ति पराम्भोधौ जन्तसर्गतरङ्गकाः ।
तांश्च वै परिसंख्यातुं सा कथैव न विद्यते ॥ ६ ॥
bhaviṣyanti parāmbhodhau jantasargataraṅgakāḥ ,
tāṃśca vai parisaṃkhyātuṃ sā kathaiva na vidyate 6
6. bhaviṣyanti parama-ambhodhau janta-sarga-taraṅgakāḥ
tān ca vai parisaṃkhyātum sā kathā eva na vidyate
6. ca parama-ambhodhau janta-sarga-taraṅgakāḥ bhaviṣyanti
tān vai parisaṃkhyātum sā kathā eva na vidyate
6. And the waves of created beings that will arise in the supreme ocean - indeed, the very possibility of counting them completely does not exist.
श्रीराम उवाच ।
या भूता या भविष्यन्त्यो जगत्सर्गपरम्पराः ।
तासां विचारणा युक्ता वर्तमानास्तु का इव ॥ ७ ॥
śrīrāma uvāca ,
yā bhūtā yā bhaviṣyantyo jagatsargaparamparāḥ ,
tāsāṃ vicāraṇā yuktā vartamānāstu kā iva 7
7. śrīrāma uvāca yāḥ bhūtāḥ yāḥ bhaviṣyantyaḥ jagat-sarga-paramparāḥ
tāsām vicāraṇā yuktā vartamānāḥ tu kāḥ iva
7. śrīrāma uvāca yāḥ bhūtāḥ yāḥ bhaviṣyantyaḥ jagat-sarga-paramparāḥ
tāsām vicāraṇā yuktā vartamānāḥ tu kāḥ iva
7. Śrī Rāma said: It is fitting to contemplate the past and future successions of world creations. But what of those that are present?
श्रीवसिष्ठ उवाच ।
तिर्यक्पुरुषदेवादेर्यो नाम स विनश्यति ।
यस्मिन्नेव प्रदेशेऽसौ तदैवेदं प्रपश्यति ॥ ८ ॥
śrīvasiṣṭha uvāca ,
tiryakpuruṣadevāderyo nāma sa vinaśyati ,
yasminneva pradeśe'sau tadaivedaṃ prapaśyati 8
8. śrīvasiṣṭhaḥ uvāca |
tiryakpuruṣadevādeḥ yaḥ nāma saḥ vinaśyati
| yasmin eva pradeśe asau
tadā eva idam prapaśyati || 8 ||
8. śrīvasiṣṭhaḥ uvāca tiryakpuruṣadevādeḥ yaḥ nāma saḥ vinaśyati,
asau yasmin eva pradeśe tadā eva idam prapaśyati.
8. Shri Vasishtha said: "Whoever among animals, humans, gods, and so forth, perishes, he perceives this very (new state of existence) right there, in that same region (where he leaves the body)."
आतिवाहिकनाम्नान्तः स्वहृद्येव जगत्त्रयम् ।
व्योम्नि चित्तशरीरेण व्योमात्मानुभवत्यजः ॥ ९ ॥
ātivāhikanāmnāntaḥ svahṛdyeva jagattrayam ,
vyomni cittaśarīreṇa vyomātmānubhavatyajaḥ 9
9. ātivāhikanāmnā antaḥ svahṛdi eva jagattrayam | vyomni
cittaśarīreṇa vyomātmā anubhavati ajaḥ || 9 ||
9. ajaḥ vyomni cittaśarīreṇa vyomātmā anubhavati.
ātivāhikanāmnā antaḥ svahṛdi eva jagattrayam (tiṣṭhati).
9. The unborn (ajaḥ) experiences the Self (ātman) as space (vyomātman) within the (cosmic) space (vyomni) through its mind-body (cittaśarīreṇa). The three worlds (jagat-trayam) are present within (it), solely in its own heart, by means of what is called the subtle, transitional (ātivāhika) body.
एवं मृता म्रियन्ते च मरिष्यन्ति च कोटयः ।
भूतानां यां जगन्त्याशामुदितानि पृथक्पृथक् ॥ १० ॥
evaṃ mṛtā mriyante ca mariṣyanti ca koṭayaḥ ,
bhūtānāṃ yāṃ jagantyāśāmuditāni pṛthakpṛthak 10
10. evam mṛtāḥ mriyante ca mariṣyanti ca koṭayaḥ | bhūtānām
yām jaganti āśām uditāni pṛthak pṛthak || 10 ||
10. evam bhūtānām koṭayaḥ mṛtāḥ (santīti) mriyante ca mariṣyanti ca.
yām āśām (ādāya) jaganti pṛthak pṛthak uditāni (bhavanti).
10. Thus, millions of beings have died, are dying, and will die; (it is) by which desire (āśā) of beings that worlds (jagat) arise, each separately and individually.
संकल्पनिर्माणमिव मनोराज्यविलासवत् ।
इन्द्रजालामाल इव कथार्थप्रतिभासवत् ॥ ११ ॥
saṃkalpanirmāṇamiva manorājyavilāsavat ,
indrajālāmāla iva kathārthapratibhāsavat 11
11. saṅkalpanirmāṇam iva manorājyavilāsavat |
indrajālāmālaḥ iva kathārthapratibhāsavat || 11 ||
11. (te jagataḥ) saṅkalpanirmāṇam iva,
manorājyavilāsavat (iva),
indrajālāmālaḥ iva,
kathārthapratibhāsavat (iva) (bhavanti).
11. (These worlds appear) like a creation born of resolve (saṅkalpa), or like the fanciful play of a mind-kingdom, or like a collection of magical illusions (indra-jāla), or like the appearance of a story's meaning.
दुर्वातभूकम्प इव त्रस्तबालपिशाचवत् ।
मुक्तालीवामले व्योम्नि नौस्पन्दतरुयानवत् ॥ १२ ॥
durvātabhūkampa iva trastabālapiśācavat ,
muktālīvāmale vyomni nauspandataruyānavat 12
12. durvātabhūkampaḥ iva trasta-bāla-piśāca-vat
muktālī iva amale vyomni nau-spanda-taru-yāna-vat
12. amale vyomni muktālī iva,
durvātabhūkampaḥ iva,
trasta-bāla-piśāca-vat,
nau-spanda-taru-yāna-vat [iti jagat saṃsaraṇam asti]
12. The world's continuous cycle of existence (saṃsāra) is like a violent storm or an earthquake, like a terrified young goblin, like a string of pearls in the clear sky, and like the swaying of a boat, the trembling of a tree, or the motion of a vehicle.
स्वप्नसंवित्तिषुरवत्स्मृतिजातखपुष्पवत् ।
जगत्संसरणं स्वान्तर्मृतोऽनुभवति स्वयम् ॥ १३ ॥
svapnasaṃvittiṣuravatsmṛtijātakhapuṣpavat ,
jagatsaṃsaraṇaṃ svāntarmṛto'nubhavati svayam 13
13. svapna-saṃvitti-pura-vat smṛti-jāta-kha-puṣpa-vat
jagat saṃsaraṇam sva-antar mṛtaḥ anubhavati svayam
13. sva-antar mṛtaḥ svayam svapna-saṃvitti-pura-vat
smṛti-jāta-kha-puṣpa-vat jagat saṃsaraṇam anubhavati
13. The world's continuous cycle of existence (saṃsāra) is like a dream-city (svapnasaṃvittipura) or like a sky-flower (khapuṣpa) born from memory; the one who is internally detached (from worldly attachments) personally experiences it.
तत्रातिपरिणामेन तदेव घनतां गतम् ।
इहलोकोऽयमित्येव जीवाकाशे विजृम्भते ॥ १४ ॥
tatrātipariṇāmena tadeva ghanatāṃ gatam ,
ihaloko'yamityeva jīvākāśe vijṛmbhate 14
14. tatra ati-pariṇāmena tat eva ghanatām gatam
ihalokaḥ ayam iti eva jīva-ākāśe vijṛmbhate
14. tatra ati-pariṇāmena tat eva ghanatām gatam.
ayam ihalokaḥ iti eva jīva-ākāśe vijṛmbhate
14. Through excessive transformation, that very thing (the phenomenal world) attains solidity there. This very world (ihaloka), as such, manifests and expands within the individual's consciousness-space (jīvākāśa).
पुनस्तत्रैव जग्नेद्वामरणाद्यनुभूतिमान् ।
परं लोकं कल्पयति मृतस्तत्र तथा पुनः ॥ १५ ॥
punastatraiva jagnedvāmaraṇādyanubhūtimān ,
paraṃ lokaṃ kalpayati mṛtastatra tathā punaḥ 15
15. punaḥ tatra eva jātaḥ vā maraṇa-ādi-anubhūtimān
param lokam kalpayati mṛtaḥ tatra tathā punaḥ
15. punaḥ tatra eva jātaḥ vā maraṇa-ādi-anubhūtimān
mṛtaḥ tatra tathā punaḥ param lokam kalpayati
15. Again, being born there, or experiencing things such as death (maraṇa), the one who has died (mṛtaḥ) then conceives another world (loka) there, and similarly again.
तदन्तरन्ये पुरुषास्तेवामन्तस्तथेतरे ।
संसार इति भान्तीमे कदलीदलपीठवत् ॥ १६ ॥
tadantaranye puruṣāstevāmantastathetare ,
saṃsāra iti bhāntīme kadalīdalapīṭhavat 16
16. tat antaḥ anye puruṣāḥ teṣām antaḥ tathā itare
saṃsāraḥ iti bhānti ime kadalī dala pīṭha vat
16. ime anye puruṣāḥ tat antaḥ,
tathā itare teṣām antaḥ,
kadalīdalapīṭhavat saṃsāraḥ iti bhānti.
16. Within that (state), some individuals, and within them, still others, appear as (part of) the cycle of transmigration (saṃsāra), much like the successive layers of a banana stem.
न पृम्ब्यादिमहाभूतगणा न च जगत्क्रमाः ।
मृतानां सन्ति तत्रापि तथाप्येषां जगद्भमाः ॥ १७ ॥
na pṛmbyādimahābhūtagaṇā na ca jagatkramāḥ ,
mṛtānāṃ santi tatrāpi tathāpyeṣāṃ jagadbhamāḥ 17
17. na pṛmbyā ādi mahābhūta gaṇāḥ na ca jagat kramāḥ
mṛtānām santi tatra api tathā api eṣām jagat bhramāḥ
17. pṛmbyā ādi mahābhūta gaṇāḥ ca jagat kramāḥ mṛtānām tatra api na santi.
tathā api eṣām jagat bhramāḥ (santi).
17. Even in that state, neither the groups of great elements (mahābhūta) such as earth, nor the orders of the world, exist for those who are 'dead' (i.e., dissolved). Nevertheless, for them, there are still delusions of the world.
अविद्यैव ह्यनन्तेयं नानाप्रसरशालिनी ।
जडानां सरिदादीर्घा तरत्सर्गतरङ्गिणी ॥ १८ ॥
avidyaiva hyananteyaṃ nānāprasaraśālinī ,
jaḍānāṃ saridādīrghā taratsargataraṅgiṇī 18
18. avidyā eva hi anantā iyam nānā prasara śālinī
jaḍānām sarit ādi dīrghā tarat sarga taraṅgiṇī
18. hi eva iyam anantā avidyā nānā prasara śālinī (asti).
(sā) jaḍānām sarit ādi dīrghā,
tarat sarga taraṅgiṇī (ca asti).
18. Indeed, this "avidyā" (ignorance) is infinite, characterized by diverse manifestations. For the deluded, it is like a vast, flowing river, a stream of creations (sarga) that surges with waves.
परमार्थाम्बुधौ स्फारे राम सर्गतरङ्गकाः ।
भूयोभूयोऽनुवर्तन्ते त एवान्ये च भूरिशः ॥ १९ ॥
paramārthāmbudhau sphāre rāma sargataraṅgakāḥ ,
bhūyobhūyo'nuvartante ta evānye ca bhūriśaḥ 19
19. paramārtha ambudhau sphāre rāma sarga taraṅgakāḥ
bhūyaḥ bhūyaḥ anu vartante te eva anye ca bhūriśaḥ
19. rāma,
sphāre paramārtha ambudhau,
te eva anye ca bhūriśaḥ sarga taraṅgakāḥ bhūyaḥ bhūyaḥ anu vartante.
19. O Rama, in the boundless ocean of ultimate reality (paramārtha), the waves of creation (sarga) recur again and again, those very same ones and many new ones, in great multitudes.
सर्वतः सदृशाः केचित्कुलक्रममनोगुणेः ।
केचिदर्धेन सदृशाः केचिच्चातिविलक्षणाः ॥ २० ॥
sarvataḥ sadṛśāḥ kecitkulakramamanoguṇeḥ ,
kecidardhena sadṛśāḥ keciccātivilakṣaṇāḥ 20
20. sarvataḥ sadṛśāḥ kecit kulakramamanoguṇeḥ
kecit ardhena sadṛśāḥ kecit ca ati-vilakṣaṇāḥ
20. kecit sarvataḥ kulakramamanoguṇeḥ sadṛśāḥ
kecit ardhena sadṛśāḥ kecit ca ati-vilakṣaṇāḥ
20. Some are entirely similar in all respects: their family, traditions, mental disposition, and qualities. Others are only partially similar, and some are exceedingly distinct.
इमं व्यासङ्ग तत्र द्वात्रिंशं संस्मराम्यहम् ।
यथासंभवविज्ञानदृशा संलश्यमानया ॥ २१ ॥
imaṃ vyāsaṅga tatra dvātriṃśaṃ saṃsmarāmyaham ,
yathāsaṃbhavavijñānadṛśā saṃlaśyamānayā 21
21. imam vyāsaṅgam tatra dvātriṃśam saṃsmarāmi
aham yathāsaṃbhavavijñānadṛśā saṃlakṣyamāṇayā
21. aham tatra imam vyāsaṅgam dvātriṃśam
yathāsaṃbhavavijñānadṛśā saṃlakṣyamāṇayā saṃsmarāmi
21. Here, I recall the thirty-second section (or topic) from Vyāsa, perceiving it with an eye of knowledge as far as possible.
द्वादशाल्पधियस्तत्र कुलाकारेहितैः समाः ।
दश सर्वे समाकाराः शिष्टाः कुलविलक्षणाः ॥ २२ ॥
dvādaśālpadhiyastatra kulākārehitaiḥ samāḥ ,
daśa sarve samākārāḥ śiṣṭāḥ kulavilakṣaṇāḥ 22
22. dvādaśa alpadhiyaḥ tatra kulākārehitaiḥ samāḥ
daśa sarve samākārāḥ śiṣṭāḥ kulavilakṣaṇāḥ
22. tatra dvādaśa alpadhiyaḥ kulākārehitaiḥ samāḥ
daśa sarve samākārāḥ śiṣṭāḥ kulavilakṣaṇāḥ
22. Among them, twelve individuals of limited intellect were similar in family, appearance, and actions. Ten were all alike in appearance. The remaining ones were distinct from their family lineage.
अद्यपयन्ये भविष्यन्ति व्यासवाल्मीकयस्तथा ।
भृग्वङ्गिरःपुलस्त्याश्च तथैवाप्यन्यथैव च ॥ २३ ॥
adyapayanye bhaviṣyanti vyāsavālmīkayastathā ,
bhṛgvaṅgiraḥpulastyāśca tathaivāpyanyathaiva ca 23
23. adyāpi anye bhaviṣyanti vyāsavālmīkayaḥ tathā
bhṛgvaṅgiraḥpulastyāḥ ca tathaiva api anyathaiva ca
23. adyāpi anye vyāsavālmīkayaḥ tathā bhṛgvaṅgiraḥpulastyāḥ
ca tathaiva api anyathaiva ca bhaviṣyanti
23. Even today, others will emerge who are like Vyāsa and Vālmīki, as well as like Bhṛgu, Aṅgiras, and Pulastya - some precisely so, and others quite differently.
नराः सुरर्षिदेवानां गणाः संभूय भूरिशः ।
उत्पद्यन्ते विलीयन्ते कदाचिच्च पृथक्पृथक् ॥ २४ ॥
narāḥ surarṣidevānāṃ gaṇāḥ saṃbhūya bhūriśaḥ ,
utpadyante vilīyante kadācicca pṛthakpṛthak 24
24. narāḥ sura-ṛṣi-devānām gaṇāḥ sambhūya bhūriśaḥ
utpadyante vilīyante kadācit ca pṛthakpṛthak
24. narāḥ sura-ṛṣi-devānām gaṇāḥ ca bhūriśaḥ sambhūya
utpadyante kadācit ca pṛthakpṛthak vilīyante
24. Humans, along with the multitudes of divine sages and gods, are born and perish. They appear sometimes collectively in great numbers and sometimes individually.
ब्राह्मी द्वासप्ततिस्त्रैता आसीदस्ति भविष्यति ।
स एवान्यश्च लोकाश्च त्वं चाहं चेति वेदयहम् ॥ २५ ॥
brāhmī dvāsaptatistraitā āsīdasti bhaviṣyati ,
sa evānyaśca lokāśca tvaṃ cāhaṃ ceti vedayaham 25
25. brāhmī dvāsaptatiḥ traietā āsīt asti bhaviṣyati saḥ
eva anyaḥ ca lokāḥ ca tvam ca aham ca iti veda aham
25. brāhmī dvāsaptatiḥ traietā āsīt asti bhaviṣyati.
saḥ eva anyaḥ ca lokāḥ ca tvam ca aham ca iti aham veda.
25. The seventy-two divine (brāhmī) [periods], threefold in its existence, existed, exist, and will exist. I know that He Himself, and others, and the worlds, and you, and I, are all part of this.
क्रमेणास्य मुनेरित्थं व्यासस्याद्भुतकर्मणः ।
संलक्ष्यतेऽवतारोऽयं दशमो दीर्घदर्शिनः ॥ २६ ॥
krameṇāsya muneritthaṃ vyāsasyādbhutakarmaṇaḥ ,
saṃlakṣyate'vatāro'yaṃ daśamo dīrghadarśinaḥ 26
26. kramaṇā asya muneḥ ittham vyāsasya adbhuta-karmaṇaḥ
saṃlakṣyate avatāraḥ ayam daśamaḥ dīrgha-darśinaḥ
26. ittham kramaṇā asya adbhuta-karmaṇaḥ dīrgha-darśinaḥ muneḥ vyāsasya ayam daśamaḥ avatāraḥ saṃlakṣyate.
26. Thus, in due course, this tenth incarnation (avatāra) of the far-sighted sage Vyasa, whose deeds (karma) are wonderful, is observed.
अभूम व्यासवाल्मीकियुक्ता वयमनेकशः ।
अभूम वयमेवेमे बहुशश्च पृथक्पृथक् ॥ २७ ॥
abhūma vyāsavālmīkiyuktā vayamanekaśaḥ ,
abhūma vayameveme bahuśaśca pṛthakpṛthak 27
27. abhūma vyāsa-vālmīki-yuktāḥ vayam anekaśaḥ
abhūma vayam eva ime bahuśaḥ ca pṛthakpṛthak
27. vayam anekaśaḥ vyāsa-vālmīki-yuktāḥ abhūma.
vayam eva ime bahuśaḥ ca pṛthakpṛthak abhūma.
27. We have, in numerous ways, been associated with Vyasa and Valmiki. We ourselves have been these very (sages) repeatedly and individually.
अभूम् वयमेवेमे सदृशा इतरे विदः ।
अभूम वयमेवेमे नानाकारा समाशयाऽ ॥ २८ ॥
abhūm vayameveme sadṛśā itare vidaḥ ,
abhūma vayameveme nānākārā samāśayā' 28
28. abhūm vayam eva ime sadṛśāḥ itare vidaḥ
abhūma vayam eva ime nānākārāḥ samāśayāḥ
28. vayam eva ime sadṛśāḥ abhūm,
itare vidaḥ.
vayam eva ime nānākārāḥ samāśayāḥ abhūma.
28. We were indeed these, similar, as others knew. We were indeed these, of various forms, yet fundamentally of the same essential nature.
भाव्यमद्याप्यनेनेह ननु वाराष्टकं पुनः ।
भूयोऽपि भारतं नाम सेतिहासं करिष्यति ॥ २९ ॥
bhāvyamadyāpyaneneha nanu vārāṣṭakaṃ punaḥ ,
bhūyo'pi bhārataṃ nāma setihāsaṃ kariṣyati 29
29. bhāvyam adya api anena iha nanu vāra aṣṭakam punaḥ
bhūyaḥ api bhāratam nāma sa-itihāsam kariṣyati
29. nanu adya api anena iha vāra aṣṭakam punaḥ bhāvyam.
bhūyaḥ api bhāratam nāma sa-itihāsam kariṣyati.
29. Indeed, it must happen even now, by this (means) here, for the eighth time. Again, the land called Bhārata (India) will make history.
कृत्वा वेदविभागं च नीत्वानेन कुलप्रथाम् ।
ब्रह्मत्वं च तथा कृत्वा भाव्यं वैदेहमोक्षणम् ॥ ३० ॥
kṛtvā vedavibhāgaṃ ca nītvānena kulaprathām ,
brahmatvaṃ ca tathā kṛtvā bhāvyaṃ vaidehamokṣaṇam 30
30. kṛtvā veda-vibhāgam ca nītvā anena kula-prathām
brahmatvam ca tathā kṛtvā bhāvyam vaideha-mokṣaṇam
30. veda-vibhāgam kṛtvā ca,
anena kula-prathām nītvā,
tathā brahmatvam ca kṛtvā,
vaideha-mokṣaṇam bhāvyam.
30. Having accomplished the division of the Vedas, and having achieved family renown through this (individual), and thus having attained the state of a Brahmin, (he/it) must then achieve liberation from the body (mokṣa).
वीतशोकभयः शान्तनिर्वाणो गतकल्पनः ।
जीवन्मुक्तो जितमना व्यासोऽयमिति वर्णितः ॥ ३१ ॥
vītaśokabhayaḥ śāntanirvāṇo gatakalpanaḥ ,
jīvanmukto jitamanā vyāso'yamiti varṇitaḥ 31
31. vīta-śoka-bhayaḥ śānta-nirvāṇaḥ gata-kalpanaḥ
jīvanmuktaḥ jita-manāḥ vyāsaḥ ayam iti varṇitaḥ
31. ayam vyāsaḥ vīta-śoka-bhayaḥ,
śānta-nirvāṇaḥ,
gata-kalpanaḥ,
jīvanmuktaḥ,
jita-manāḥ iti varṇitaḥ.
31. Free from sorrow and fear, peaceful through the attainment of nirvāṇa (nirvāṇa), devoid of mental constructs, liberated while living (jīvanmukta), and with a conquered mind - thus is this Vyāsa described.
वित्तक्तधुवयःकर्मविद्याविज्ञानचेष्टितैः ।
समानि सन्ति भूतानि कदाचिन्नतु तानि तु ॥ ३२ ॥
vittaktadhuvayaḥkarmavidyāvijñānaceṣṭitaiḥ ,
samāni santi bhūtāni kadācinnatu tāni tu 32
32. vittaktadhuvayaḥ karmavidyāvijñānaceṣṭitaiḥ
samāni santi bhūtāni kadācit na tu tāni tu
32. bhūtāni vittaktadhuvayaḥ karmavidyāvijñānaceṣṭitaiḥ
samāni santi kadācit tu tāni na tu
32. Those who are endowed with wealth, manifest qualities, and constancy are similar to other beings through (their) actions, knowledge, wisdom, and (other) activities. But sometimes, indeed, they are not (similar).
क्वचित्सर्गशतैस्तानि भवन्ति न भवन्ति वा ।
कदाचिदपि मायेयमित्थमन्तविवर्जिता ॥ ३३ ॥
kvacitsargaśataistāni bhavanti na bhavanti vā ,
kadācidapi māyeyamitthamantavivarjitā 33
33. kvacit sarga-śataiḥ tāni bhavanti na bhavanti
vā kadācit api māyā iyam ittham anta-vivarjitā
33. kvacit sarga-śataiḥ tāni bhavanti vā na bhavanti
iyam māyā kadācit api ittham anta-vivarjitā (asti)
33. Sometimes, for hundreds of creations (sarga), they (the beings) come into existence or do not come into existence. This māyā (māyā) is thus devoid of an end, existing at all times.
यच्छतीयं विपर्यासं भूरिभूतपरम्परा ।
बीजराशिरिवाजस्रं पूर्यमाणः पुनःपुनः ॥ ३४ ॥
yacchatīyaṃ viparyāsaṃ bhūribhūtaparamparā ,
bījarāśirivājasraṃ pūryamāṇaḥ punaḥpunaḥ 34
34. yacchati iyam viparyāsam bhūri-bhūta-paramparā
bīja-rāśiḥ iva ajasram pūryamāṇaḥ punaḥ punaḥ
34. iyam bhūri-bhūta-paramparā viparyāsam yacchati
bīja-rāśiḥ iva ajasram punaḥ punaḥ pūryamāṇaḥ (yacchati)
34. This abundant succession of beings creates (yacchati) delusion (viparyāsa), just like a heap of seeds is continuously filled again and again.
तेनैव संनिवेशेन तथान्येन पुनःपुनः ।
सर्गाकाराः प्रवर्तन्ते तरङ्गाः कालवारिधेः ॥ ३५ ॥
tenaiva saṃniveśena tathānyena punaḥpunaḥ ,
sargākārāḥ pravartante taraṅgāḥ kālavāridheḥ 35
35. tena eva saṃniveśena tathā anyena punaḥ punaḥ
sarga-ākārāḥ pravartante taraṅgāḥ kāla-vāridheḥ
35. tena eva saṃniveśena tathā anyena punaḥ punaḥ
sarga-ākārāḥ kāla-vāridheḥ taraṅgāḥ (iva) pravartante
35. By that very arrangement (saṃniveśa), and repeatedly by another, forms of creation (sarga) proceed, just like waves of the ocean of time.
आश्वस्तान्तःकरणः शान्तविकल्पः स्वरूपसारमयः ।
परमशमामृततृप्तस्तिष्ठति विद्वान्निरावरणः ॥ ३६ ॥
āśvastāntaḥkaraṇaḥ śāntavikalpaḥ svarūpasāramayaḥ ,
paramaśamāmṛtatṛptastiṣṭhati vidvānnirāvaraṇaḥ 36
36. āśvastāntaḥkaraṇaḥ śāntavikalpaḥ svarūpasāramayaḥ
paramaśamāmṛtatṛptaḥ tiṣṭhati vidvān nirāvaraṇaḥ
36. vidvān āśvastāntaḥkaraṇaḥ śāntavikalpaḥ svarūpasāramayaḥ
paramaśamāmṛtatṛptaḥ nirāvaraṇaḥ tiṣṭhati
36. The wise person (vidvān), whose inner self is completely reassured, whose mental fluctuations have subsided, who embodies the essence of their own true nature (svarūpa), and who is satisfied by the nectar of supreme tranquility, abides in a state of being completely unveiled.

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 (current chapter) 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

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