योगवासिष्ठः
yogavāsiṣṭhaḥ
-
book-2, chapter-4
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श्रीवसिष्ठ उवाच ।
सौम्याम्बुत्वे तरङ्गत्वे सलिलस्याम्बुता यथा ।
समैवाब्धौ तथाऽदेहसदेहमुनिमुक्तता ॥ १ ॥
सौम्याम्बुत्वे तरङ्गत्वे सलिलस्याम्बुता यथा ।
समैवाब्धौ तथाऽदेहसदेहमुनिमुक्तता ॥ १ ॥
śrīvasiṣṭha uvāca ,
saumyāmbutve taraṅgatve salilasyāmbutā yathā ,
samaivābdhau tathā'dehasadehamunimuktatā 1
saumyāmbutve taraṅgatve salilasyāmbutā yathā ,
samaivābdhau tathā'dehasadehamunimuktatā 1
1.
śrīvasiṣṭhaḥ uvāca saumyāmbutve taraṅgatve salilasya
am̐butā yathā samā eva abdhau tathā adehasadehamunimuktatā
am̐butā yathā samā eva abdhau tathā adehasadehamunimuktatā
1.
śrīvasiṣṭhaḥ uvāca yathā salilasya saumyāmbutve taraṅgatve am̐butā (asti),
tathā abdhau adehasadehamunimuktatā samā eva (asti)
tathā abdhau adehasadehamunimuktatā samā eva (asti)
1.
Śrī Vasiṣṭha said: Just as the essential nature of water (am̐butā) remains the same, whether it appears as calm water or as a wave, so too, in the vast ocean (of existence), the state of liberation (mokṣa) for a sage is identical, whether they are embodied or disembodied.
सदेहा वास्त्वदेहा वा मुक्तता विषये न च ।
अनास्वादितभोगस्य कुतो भोज्यानुभूतयः ॥ २ ॥
अनास्वादितभोगस्य कुतो भोज्यानुभूतयः ॥ २ ॥
sadehā vāstvadehā vā muktatā viṣaye na ca ,
anāsvāditabhogasya kuto bhojyānubhūtayaḥ 2
anāsvāditabhogasya kuto bhojyānubhūtayaḥ 2
2.
sadehā vā astu adehā vā muktatā viṣaye na ca
anāsvāditabhogasya kutaḥ bhojyānubhūtayaḥ
anāsvāditabhogasya kutaḥ bhojyānubhūtayaḥ
2.
muktatā sadehā vā astu adehā vā,
ca viṣaye na (bhavati).
anāsvāditabhogasya kutaḥ bhojyānubhūtayaḥ (bhavanti)?
ca viṣaye na (bhavati).
anāsvāditabhogasya kutaḥ bhojyānubhūtayaḥ (bhavanti)?
2.
Whether liberation (mokṣa) is with a body or without a body, it does not pertain to the realm of sense objects. For one who has not experienced sense enjoyments, how can there be any perception of things to be enjoyed?
जीवन्मुक्त मुनिश्रेष्ठं केवलं हि पदार्थवत् ।
पश्यामः पुरतो नास्य पुनर्विघ्नोऽन्तराशयम् ॥ ३ ॥
पश्यामः पुरतो नास्य पुनर्विघ्नोऽन्तराशयम् ॥ ३ ॥
jīvanmukta muniśreṣṭhaṃ kevalaṃ hi padārthavat ,
paśyāmaḥ purato nāsya punarvighno'ntarāśayam 3
paśyāmaḥ purato nāsya punarvighno'ntarāśayam 3
3.
jīvanmuktam muniśreṣṭham kevalam hi padārthavat
paśyāmaḥ purataḥ na asya punar vighnaḥ antarāśayam
paśyāmaḥ purataḥ na asya punar vighnaḥ antarāśayam
3.
hi (vayam) muniśreṣṭham jīvanmuktam kevalam padārthavat purataḥ paśyāmaḥ.
asya antarāśayam punaḥ vighnaḥ na (praviśati).
asya antarāśayam punaḥ vighnaḥ na (praviśati).
3.
We perceive the best of sages (muniśreṣṭham), who is a living liberated being (jīvanmukta), merely as an objective presence before us. No impediment can again enter his inner consciousness (antaḥkaraṇa).
सदेहादेहमुक्तानां भेदः को बोधरूपिणाम् ।
यदेवाम्बुतरङ्गत्वे सौम्यत्वेऽपि तदेव तत् ॥ ४ ॥
यदेवाम्बुतरङ्गत्वे सौम्यत्वेऽपि तदेव तत् ॥ ४ ॥
sadehādehamuktānāṃ bhedaḥ ko bodharūpiṇām ,
yadevāmbutaraṅgatve saumyatve'pi tadeva tat 4
yadevāmbutaraṅgatve saumyatve'pi tadeva tat 4
4.
sadehādehamuktānām bhedaḥ kaḥ bodharūpiṇām yat
eva ambutaraṅgatve saumyatve api tat eva tat
eva ambutaraṅgatve saumyatve api tat eva tat
4.
bodharūpiṇām sadehādehamuktānām kaḥ bhedaḥ? yat ambutaraṅgatve api saumyatve tat eva,
tat eva.
tat eva.
4.
What difference is there between those liberated while still embodied and those liberated without a body, when both are of the nature of pure awareness? Just as water, whether in its state as a wave or in its calm state, is essentially that very same water.
न मनागपि भेदोऽस्ति सदेहादेहमुक्तयोः ।
सस्पन्दोऽप्यथवाऽस्पन्दो वायुरेव यथानिलः ॥ ५ ॥
सस्पन्दोऽप्यथवाऽस्पन्दो वायुरेव यथानिलः ॥ ५ ॥
na manāgapi bhedo'sti sadehādehamuktayoḥ ,
saspando'pyathavā'spando vāyureva yathānilaḥ 5
saspando'pyathavā'spando vāyureva yathānilaḥ 5
5.
na manāk api bhedaḥ asti sadehādehamuktayoḥ
saspandaḥ api athavā aspandaḥ vāyuḥ eva yathā anilaḥ
saspandaḥ api athavā aspandaḥ vāyuḥ eva yathā anilaḥ
5.
sadehādehamuktayoḥ manāk api bhedaḥ na asti.
yathā saspandaḥ athavā aspandaḥ (api) vāyuḥ eva anilaḥ (bhavati).
yathā saspandaḥ athavā aspandaḥ (api) vāyuḥ eva anilaḥ (bhavati).
5.
There is not even the slightest difference between those liberated while embodied and those liberated without a body. Just as the wind, whether it is moving or still, is essentially the same air.
सदेहा वा विदेहा वा मुक्तता न प्रमास्पदम् ।
अस्माकमपि तस्यास्ति स्वैकतास्त्यविभागिनी ॥ ६ ॥
अस्माकमपि तस्यास्ति स्वैकतास्त्यविभागिनी ॥ ६ ॥
sadehā vā videhā vā muktatā na pramāspadam ,
asmākamapi tasyāsti svaikatāstyavibhāginī 6
asmākamapi tasyāsti svaikatāstyavibhāginī 6
6.
sadehā vā videhā vā muktatā na pramāspadam
asmākam api tasyāḥ asti svaikatā asti avibhāginī
asmākam api tasyāḥ asti svaikatā asti avibhāginī
6.
sadehā vā videhā vā (bhavatu),
muktatā pramāspadam na.
asmākam api tasyāḥ avibhāginī svaikatā asti.
muktatā pramāspadam na.
asmākam api tasyāḥ avibhāginī svaikatā asti.
6.
Whether one is liberated while embodied or disembodied, the state of liberation (mokṣa) is not a subject for valid proof or objective knowledge. For us too, that (liberation) inherently possesses its own indivisible oneness.
तस्मात्प्रकृतमेवेदं शृणु श्रवणभूषणम् ।
मयोपदिश्यमानं त्वं ज्ञानमज्ञान्ध्यनाशनम् ॥ ७ ॥
मयोपदिश्यमानं त्वं ज्ञानमज्ञान्ध्यनाशनम् ॥ ७ ॥
tasmātprakṛtamevedaṃ śṛṇu śravaṇabhūṣaṇam ,
mayopadiśyamānaṃ tvaṃ jñānamajñāndhyanāśanam 7
mayopadiśyamānaṃ tvaṃ jñānamajñāndhyanāśanam 7
7.
tasmāt prakṛtam eva idam śṛṇu śravaṇabhūṣaṇam
mayā upadiśyamānam tvam jñānam ajñāndhyanāśanam
mayā upadiśyamānam tvam jñānam ajñāndhyanāśanam
7.
tasmāt,
śravaṇabhūṣaṇam,
mayā upadiśyamānam,
ajñāndhyanāśanam,
idam prakṛtam jñānam eva tvam śṛṇu.
śravaṇabhūṣaṇam,
mayā upadiśyamānam,
ajñāndhyanāśanam,
idam prakṛtam jñānam eva tvam śṛṇu.
7.
Therefore, listen to this very topic at hand, which is an ornament to the ears. You should (now) hear from me the knowledge (jñāna) that destroys the blindness of ignorance (ajñāna).
सर्वमेवेह हि सदा संसारे रघुनन्दन ।
सम्यक्प्रयुक्तात्सर्वेण पौरुषात्समवाप्यते ॥ ८ ॥
सम्यक्प्रयुक्तात्सर्वेण पौरुषात्समवाप्यते ॥ ८ ॥
sarvameveha hi sadā saṃsāre raghunandana ,
samyakprayuktātsarveṇa pauruṣātsamavāpyate 8
samyakprayuktātsarveṇa pauruṣātsamavāpyate 8
8.
sarvam eva iha hi sadā saṃsāre raghunandana
samyakprayuktāt sarveṇa pauruṣāt samavāpyate
samyakprayuktāt sarveṇa pauruṣāt samavāpyate
8.
raghunandana iha saṃsāre hi sarvam eva sadā
sarveṇa samyakprayuktāt pauruṣāt samavāpyate
sarveṇa samyakprayuktāt pauruṣāt samavāpyate
8.
O scion of Raghu, in this cycle of existence (saṃsāra), everything is indeed always achieved by everyone through properly applied human effort (pauruṣa).
इह हीन्दोरिवोदेति शीतलाह्लादनं हृदि ।
परिस्पन्दफलप्राप्तौ पौरुषादेव नान्यतः ॥ ९ ॥
परिस्पन्दफलप्राप्तौ पौरुषादेव नान्यतः ॥ ९ ॥
iha hīndorivodeti śītalāhlādanaṃ hṛdi ,
parispandaphalaprāptau pauruṣādeva nānyataḥ 9
parispandaphalaprāptau pauruṣādeva nānyataḥ 9
9.
iha hi indoḥ iva udeti śītalāhlādanam hṛdi
parispandaphalaprāptau pauruṣāt eva na anyataḥ
parispandaphalaprāptau pauruṣāt eva na anyataḥ
9.
iha hi hṛdi indoḥ iva śītalāhlādanam udeti
parispandaphalaprāptau pauruṣāt eva na anyataḥ
parispandaphalaprāptau pauruṣāt eva na anyataḥ
9.
Indeed, in this world, a cool, pleasing sensation arises in the heart, just like the moon (rises). This is achieved only through the attainment of the fruit of one's own human effort (pauruṣa), and not from any other source.
पौरुषं स्पन्दफलवद्दृष्टं प्रत्यक्षतो नयत् ।
कल्पितं मोहितैर्मन्दैर्दैवं किंचिन्न विद्यते ॥ १० ॥
कल्पितं मोहितैर्मन्दैर्दैवं किंचिन्न विद्यते ॥ १० ॥
pauruṣaṃ spandaphalavaddṛṣṭaṃ pratyakṣato nayat ,
kalpitaṃ mohitairmandairdaivaṃ kiṃcinna vidyate 10
kalpitaṃ mohitairmandairdaivaṃ kiṃcinna vidyate 10
10.
pauruṣam spandaphalavat dṛṣṭam pratyakṣataḥ nayat
kalpitam mohitaiḥ mandaiḥ daivam kiṃcit na vidyate
kalpitam mohitaiḥ mandaiḥ daivam kiṃcit na vidyate
10.
pauruṣam spandaphalavat pratyakṣataḥ dṛṣṭam nayat
mohitaiḥ mandaiḥ kalpitam kiṃcit daivam na vidyate
mohitaiḥ mandaiḥ kalpitam kiṃcit daivam na vidyate
10.
Human effort (pauruṣa) is directly observed to bear and lead to results; there is no such thing as fate (daiva), which is merely imagined by the deluded and ignorant.
साधूपदिष्टमार्गेण यन्मनोङ्गविचेष्टितम् ।
तत्पौरुषं तत्सफलमन्यदुन्मत्तचेष्टितम् ॥ ११ ॥
तत्पौरुषं तत्सफलमन्यदुन्मत्तचेष्टितम् ॥ ११ ॥
sādhūpadiṣṭamārgeṇa yanmanoṅgaviceṣṭitam ,
tatpauruṣaṃ tatsaphalamanyadunmattaceṣṭitam 11
tatpauruṣaṃ tatsaphalamanyadunmattaceṣṭitam 11
11.
sādhūpadiṣṭamārgeṇa yat manaḥ aṅgaviceṣṭitam
tat pauruṣam tat saphalam anyat unmattaceṣṭitam
tat pauruṣam tat saphalam anyat unmattaceṣṭitam
11.
yat sādhūpadiṣṭamārgeṇa manaḥ aṅgaviceṣṭitam,
tat pauruṣam,
tat saphalam; anyat unmattaceṣṭitam
tat pauruṣam,
tat saphalam; anyat unmattaceṣṭitam
11.
Whatever exertion of mind and body is performed according to the path taught by the wise, that is true human effort (pauruṣa), and that alone is fruitful. Any other action is merely the behavior of a madman.
यो यमर्थं प्रार्थयते तदर्थं चेहते क्रमात् ।
अवश्यं स तमाप्नोति न चेदर्धान्निवर्तते ॥ १२ ॥
अवश्यं स तमाप्नोति न चेदर्धान्निवर्तते ॥ १२ ॥
yo yamarthaṃ prārthayate tadarthaṃ cehate kramāt ,
avaśyaṃ sa tamāpnoti na cedardhānnivartate 12
avaśyaṃ sa tamāpnoti na cedardhānnivartate 12
12.
yaḥ yam artham prārthayate ca tat artham kramāt
| avaśyam saḥ tam āpnoti na cet ardhāt nivartate
| avaśyam saḥ tam āpnoti na cet ardhāt nivartate
12.
yaḥ yam artham prārthayate ca tat artham kramāt īhate,
saḥ tam avaśyam āpnoti,
cet ardhāt na nivartate.
saḥ tam avaśyam āpnoti,
cet ardhāt na nivartate.
12.
Whoever desires something and systematically strives for it, he certainly achieves it, provided he does not turn back midway.
पौरुषेण प्रयत्नेन त्रैलोक्यैश्वर्यसुन्दराम् ।
कश्चित्प्राणिविशेषो हि शक्रतां समुपागतः ॥ १३ ॥
कश्चित्प्राणिविशेषो हि शक्रतां समुपागतः ॥ १३ ॥
pauruṣeṇa prayatnena trailokyaiśvaryasundarām ,
kaścitprāṇiviśeṣo hi śakratāṃ samupāgataḥ 13
kaścitprāṇiviśeṣo hi śakratāṃ samupāgataḥ 13
13.
pauruṣeṇa prayatnena trailokyaiśvaryasundarām
| kaścit prāṇiviśeṣaḥ hi śakratām samupāgataḥ
| kaścit prāṇiviśeṣaḥ hi śakratām samupāgataḥ
13.
hi kaścit prāṇiviśeṣaḥ pauruṣeṇa prayatnena trailokyaiśvaryasundarām śakratām samupāgataḥ.
13.
Indeed, a certain individual living being has attained the state of Indra, which is made beautiful by the sovereignty of the three worlds, purely through his human (puruṣa) effort.
पौरुषेणैव यत्नेन सहसाम्भोरुहास्पदम् ।
कश्चिदेव चिदुल्लासो ब्रह्मतामधितिष्ठति ॥ १४ ॥
कश्चिदेव चिदुल्लासो ब्रह्मतामधितिष्ठति ॥ १४ ॥
pauruṣeṇaiva yatnena sahasāmbhoruhāspadam ,
kaścideva cidullāso brahmatāmadhitiṣṭhati 14
kaścideva cidullāso brahmatāmadhitiṣṭhati 14
14.
pauruṣeṇa eva yatnena sahasā ambhoruhāspadam
| kaścit eva cidullāsaḥ brahmatām adhitiṣṭhati
| kaścit eva cidullāsaḥ brahmatām adhitiṣṭhati
14.
kaścit eva cidullāsaḥ pauruṣeṇa eva yatnena sahasā ambhoruhāspadam brahmatām adhitiṣṭhati.
14.
Indeed, some manifestation of consciousness (cit), solely through his human (puruṣa) effort, quickly attains the state of Brahma, which is the abode of the lotus.
सारेण पुरुषार्थेन स्वेनैव गरुडध्वजः ।
कश्चिदेव पुमानेव पुरुषोत्तमतां गतः ॥ १५ ॥
कश्चिदेव पुमानेव पुरुषोत्तमतां गतः ॥ १५ ॥
sāreṇa puruṣārthena svenaiva garuḍadhvajaḥ ,
kaścideva pumāneva puruṣottamatāṃ gataḥ 15
kaścideva pumāneva puruṣottamatāṃ gataḥ 15
15.
sāreṇa puruṣārthena svena eva garuḍadhvajaḥ
| kaścit eva pumān eva puruṣottamatām gataḥ
| kaścit eva pumān eva puruṣottamatām gataḥ
15.
kaścit eva pumān eva svena sāreṇa puruṣārthena garuḍadhvajaḥ puruṣottamatām gataḥ.
15.
Indeed, a certain man (puruṣa) himself, by his very own essential human (puruṣa) endeavor (puruṣārtha), attains the state of being the Supreme Person (puruṣottama), characterized by the Garuḍa banner.
पौरुषेणैव यत्नेन ललनावलिताकृतिः ।
शरीरी कश्चिदेवेह गतश्चन्द्रार्धचूडताम् ॥ १६ ॥
शरीरी कश्चिदेवेह गतश्चन्द्रार्धचूडताम् ॥ १६ ॥
pauruṣeṇaiva yatnena lalanāvalitākṛtiḥ ,
śarīrī kaścideveha gataścandrārdhacūḍatām 16
śarīrī kaścideveha gataścandrārdhacūḍatām 16
16.
pauruṣeṇa eva yatnena lalanāvalitākṛtiḥ
śarīrī kaścid eva iha gataḥ candrārdhacūḍatām
śarīrī kaścid eva iha gataḥ candrārdhacūḍatām
16.
iha kaścid śarīrī lalanāvalitākṛtiḥ
pauruṣeṇa eva yatnena candrārdhacūḍatām gataḥ
pauruṣeṇa eva yatnena candrārdhacūḍatām gataḥ
16.
Indeed, here, some embodied being, whose form is entwined with a woman (Ardhanarishvara), attained the state of having the crescent moon as a crest (referring to Shiva) through human effort (paurusha) alone.
प्राक्तनं चैहिकं चेति द्विविधं विद्धि पौरुषम् ।
प्राक्तनोऽद्यतनेनाशु पुरुषार्थेन जीयते ॥ १७ ॥
प्राक्तनोऽद्यतनेनाशु पुरुषार्थेन जीयते ॥ १७ ॥
prāktanaṃ caihikaṃ ceti dvividhaṃ viddhi pauruṣam ,
prāktano'dyatanenāśu puruṣārthena jīyate 17
prāktano'dyatanenāśu puruṣārthena jīyate 17
17.
prāktanam ca aihikam ca iti dvividham viddhi pauruṣam
prāktanaḥ adyatatnena āśu puruṣārthena jīyate
prāktanaḥ adyatatnena āśu puruṣārthena jīyate
17.
pauruṣam prāktanam ca aihikam ca iti dvividham
viddhi prāktanaḥ adyatatnena āśu puruṣārthena jīyate
viddhi prāktanaḥ adyatatnena āśu puruṣārthena jīyate
17.
Understand human effort (paurusha) to be of two kinds: that from the past and that of the present. The results of past effort (paurusha) are quickly overcome by present human endeavor (puruṣārtha).
यत्नवद्भिर्दृढाभ्यासैः प्रज्ञोत्साहसमन्वितैः ।
मेरवोऽपि निगीर्यन्ते कैव प्राक्पौरुषे कथा ॥ १८ ॥
मेरवोऽपि निगीर्यन्ते कैव प्राक्पौरुषे कथा ॥ १८ ॥
yatnavadbhirdṛḍhābhyāsaiḥ prajñotsāhasamanvitaiḥ ,
meravo'pi nigīryante kaiva prākpauruṣe kathā 18
meravo'pi nigīryante kaiva prākpauruṣe kathā 18
18.
yatnavadbhiḥ dṛḍhābhyāsaiḥ prajñotsāhasamanvitaiḥ
meravaḥ api nigīryante kā eva prāk pauruṣe kathā
meravaḥ api nigīryante kā eva prāk pauruṣe kathā
18.
yatnavadbhiḥ dṛḍhābhyāsaiḥ prajñotsāhasamanvitaiḥ,
meravaḥ api nigīryante prāk pauruṣe kathā kā eva
meravaḥ api nigīryante prāk pauruṣe kathā kā eva
18.
By those who are diligent, possess firm practice, and are endowed with wisdom and enthusiasm, even mountains like Meru are swallowed. What then is to be said about past human effort (paurusha)?
शास्त्रनियन्त्रितपौरुषपरमा पुरुषस्य पुरुषता या स्यात् ।
अभिमतफलभरसिद्ध्यै भवति हि सैवान्यथा त्वनर्थाय ॥ १९ ॥
अभिमतफलभरसिद्ध्यै भवति हि सैवान्यथा त्वनर्थाय ॥ १९ ॥
śāstraniyantritapauruṣaparamā puruṣasya puruṣatā yā syāt ,
abhimataphalabharasiddhyai bhavati hi saivānyathā tvanarthāya 19
abhimataphalabharasiddhyai bhavati hi saivānyathā tvanarthāya 19
19.
śāstraniyantritapauruṣaparamā
puruṣasya puruṣatā yā syāt
abhimataphala-bharasiddhyai bhavati
hi sā eva anyathā tu anarthāya
puruṣasya puruṣatā yā syāt
abhimataphala-bharasiddhyai bhavati
hi sā eva anyathā tu anarthāya
19.
puruṣasya yā śāstraniyantritapauruṣaparamā puruṣatā syāt,
sā hi abhimataphala-bharasiddhyai eva bhavati; anyathā tu anarthāya
sā hi abhimataphala-bharasiddhyai eva bhavati; anyathā tu anarthāya
19.
Whatever human essence (puruṣatā) a person (puruṣa) possesses, which finds its highest expression in effort (paurusha) regulated by scriptures (śāstra), indeed leads to the attainment of abundant desired results. Otherwise, it leads to misfortune.
कस्यांचित्स्वयमात्मदुःस्थितिवशात्पुंसो दशायां शनै रङ्गुल्यग्रनिपीडितैकचुलुकादावापबिन्दुर्बहुः ।
कस्यांचिज्जलराशिपर्वतपुरद्वीपान्तरालीकृता भर्तव्योचितसंविभागकरणे पृथ्वी न पृथ्वी भवेत् ॥ २० ॥
कस्यांचिज्जलराशिपर्वतपुरद्वीपान्तरालीकृता भर्तव्योचितसंविभागकरणे पृथ्वी न पृथ्वी भवेत् ॥ २० ॥
kasyāṃcitsvayamātmaduḥsthitivaśātpuṃso daśāyāṃ śanai raṅgulyagranipīḍitaikaculukādāvāpabindurbahuḥ ,
kasyāṃcijjalarāśiparvatapuradvīpāntarālīkṛtā bhartavyocitasaṃvibhāgakaraṇe pṛthvī na pṛthvī bhavet 20
kasyāṃcijjalarāśiparvatapuradvīpāntarālīkṛtā bhartavyocitasaṃvibhāgakaraṇe pṛthvī na pṛthvī bhavet 20
20.
kasyāṃcit svayam ātmaduḥsthitivaśāt puṃsaḥ daśāyām
śanaiḥ aṅgulyagranipīḍitaikaculukāt āp binduḥ bahuḥ
kasyāṃcit jalarāśiparvatapuradvīpāntarālīkṛtā
bhartavyocitasaṃvibhāgakaraṇe pṛthvī na pṛthvī bhavet
śanaiḥ aṅgulyagranipīḍitaikaculukāt āp binduḥ bahuḥ
kasyāṃcit jalarāśiparvatapuradvīpāntarālīkṛtā
bhartavyocitasaṃvibhāgakaraṇe pṛthvī na pṛthvī bhavet
20.
kasyāṃcit puṃsaḥ ātmaduḥsthitivaśāt daśāyām,
aṅgulyagranipīḍitaikaculukāt āp binduḥ svayam śanaiḥ bahuḥ (bhavati).
kasyāṃcit (daśāyām),
jalarāśiparvatapuradvīpāntarālīkṛtā pṛthvī,
bhartavyocitasaṃvibhāgakaraṇe pṛthvī na bhavet.
aṅgulyagranipīḍitaikaculukāt āp binduḥ svayam śanaiḥ bahuḥ (bhavati).
kasyāṃcit (daśāyām),
jalarāśiparvatapuradvīpāntarālīkṛtā pṛthvī,
bhartavyocitasaṃvibhāgakaraṇe pṛthvī na bhavet.
20.
In some situations, due to a person's own distressed condition, a single drop of water pressed from the fingertips may seem like a great abundance. However, in other situations, even the entire Earth, containing vast oceans, mountains, cities, and islands, would not be sufficient for providing suitable sustenance and making proper divisions for those to be maintained.
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 (current chapter)
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