Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-115

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवाल्मीकिरुवाच ।
एवमुक्तो भगवता वसिष्ठेन महात्मना ।
रामः कमलपत्राक्ष उन्मीलित इवाबभौ ॥ १ ॥
śrīvālmīkiruvāca ,
evamukto bhagavatā vasiṣṭhena mahātmanā ,
rāmaḥ kamalapatrākṣa unmīlita ivābabhau 1
1. śrīvālmīkiḥ uvāca evam uktaḥ bhagavatā vasiṣṭhena
mahātmanā rāmaḥ kamalapatrākṣaḥ unmīlitaḥ iva ababhau
1. śrīvālmīkiḥ uvāca mahātmanā bhagavatā vasiṣṭhena evam
uktaḥ kamalapatrākṣaḥ rāmaḥ unmīlitaḥ iva ababhau
1. Śrī Vālmīki said: Thus addressed by the revered and great-souled (ātman) Vasiṣṭha, Rāma, whose eyes resembled lotus petals, shone as if awakened.
विकासितान्तःकरणः शोभामलमुपाययौ ।
आश्वस्तस्तमसि क्षीणे पद्मोऽर्कालोकनादिव ॥ २ ॥
vikāsitāntaḥkaraṇaḥ śobhāmalamupāyayau ,
āśvastastamasi kṣīṇe padmo'rkālokanādiva 2
2. vikāsita antaḥkaraṇaḥ śobhām alam upāyayau
āśvastaḥ tamasi kṣīṇe padmaḥ arka ālokanāt iva
2. antaḥkaraṇaḥ vikāsitaḥ alam śobhām upāyayau
tamasi kṣīṇe arka ālokanāt padmaḥ iva āśvastaḥ
2. His inner mind blossomed, and he attained great splendor, just as a lotus is reassured and blossoms upon seeing the sunlight when darkness has vanished.
बोधविस्मयसंजातसौम्यस्मितसिताननः ।
दन्तरश्मिसुधाधौतामिमां वाचमुवाच ह ॥ ३ ॥
bodhavismayasaṃjātasaumyasmitasitānanaḥ ,
dantaraśmisudhādhautāmimāṃ vācamuvāca ha 3
3. bodha vismaya saṃjāta saumya smita sita ānanaḥ
danta raśmi sudhā dhautām imām vācam uvāca ha
3. bodha vismaya saṃjāta saumya smita sita ānanaḥ
danta raśmi sudhā dhautām imām vācam ha uvāca
3. With a face brightened by a gentle smile, born of wonder and profound understanding, and as if purified by the nectar-like radiance of his teeth, he spoke these words.
श्रीराम उवाच ।
अहो नु चित्रं पद्मोत्थैर्बद्धास्तन्तुभिरद्रयः ।
अविद्यमाना या विद्या तया सर्वे वशीकृताः ॥ ४ ॥
śrīrāma uvāca ,
aho nu citraṃ padmotthairbaddhāstantubhiradrayaḥ ,
avidyamānā yā vidyā tayā sarve vaśīkṛtāḥ 4
4. śrīrāmaḥ uvāca aho nu citram padma utthaiḥ baddhāḥ
tantubhiḥ adrayaḥ avidyamānā yā vidyā tayā sarve vaśīkṛtāḥ
4. śrīrāmaḥ uvāca aho nu citram padma utthaiḥ tantubhiḥ
adrayaḥ baddhāḥ yā avidyamānā vidyā tayā sarve vaśīkṛtāḥ
4. Śrī Rāma said: Oh, how astonishing it is! It is as if mountains are bound by threads born from a lotus. All beings are indeed subjugated by a knowledge (vidyā) that, in truth, does not even exist.
इदं तद्वज्रतां यातं तृणमात्रं जगत्त्रये ।
अविद्ययापि यन्नामासदेव सदिव स्थितम् ॥ ५ ॥
idaṃ tadvajratāṃ yātaṃ tṛṇamātraṃ jagattraye ,
avidyayāpi yannāmāsadeva sadiva sthitam 5
5. idam tat vajratām yātam tṛṇamātram jagattraye
avidyayā api yat nāma asat eva sat iva sthitam
5. idam tat tṛṇamātram jagattraye vajratām yātam
yat nāma avidyayā api asat eva sat iva sthitam
5. This is that which, though merely a blade of grass, has attained the firmness of a thunderbolt in the three worlds. Its very name, even by nescience (avidyā), appears to exist as if real, even while being non-existent.
अस्याः संसारमायाया नद्यास्त्रिभुवनाङ्गणे ।
रूपं मदवबोधार्थं कथयानुग्रहात्पुनः ॥ ६ ॥
asyāḥ saṃsāramāyāyā nadyāstribhuvanāṅgaṇe ,
rūpaṃ madavabodhārthaṃ kathayānugrahātpunaḥ 6
6. asyāḥ saṃsāramāyāyāḥ nadyāḥ tribhuvanāṅgaṇe
rūpam mat avabodārtham kathaya anugrahāt punar
6. anugrahāt punar mat avabodārtham asyāḥ
saṃsāramāyāyāḥ nadyāḥ tribhuvanāṅgaṇe rūpam kathaya
6. O great soul! Please describe again, out of your grace, for my understanding, the form of this river, the illusion (māyā) of transmigration (saṃsāra), which is (or exists) in the courtyard of the three worlds.
अन्यो यत्संशयोऽयं मे महात्मन्हृदि वर्तते ।
लवणोऽसौ महाभागः किं नामापदमाप्तवान् ॥ ७ ॥
anyo yatsaṃśayo'yaṃ me mahātmanhṛdi vartate ,
lavaṇo'sau mahābhāgaḥ kiṃ nāmāpadamāptavān 7
7. anyaḥ yat saṃśayaḥ ayam me mahātman hṛdi vartate
lavaṇaḥ asau mahābhāgaḥ kim nāma āpadam āptavān
7. mahātman yat anyaḥ ayam saṃśayaḥ me hṛdi vartate
asau mahābhāgaḥ lavaṇaḥ kim nāma āpadam āptavān
7. O great soul (mahatman)! This other doubt (saṃśaya) also remains in my heart: what kind of calamity did that illustrious Lavana encounter?
संश्लिष्टयोराहतयोर्द्वयोर्वा देहदेहिनोः ।
ब्रह्मन्क इव संसारी शुभाशुभफलैकभाक् ॥ ८ ॥
saṃśliṣṭayorāhatayordvayorvā dehadehinoḥ ,
brahmanka iva saṃsārī śubhāśubhaphalaikabhāk 8
8. saṃśliṣṭayoḥ āhatayoḥ dvayoḥ vā dehadehinoḥ
brahman kaḥ iva saṃsārī śubhāśubhaphalaikabhāk
8. brahman saṃśliṣṭayoḥ āhatayoḥ vā dvayoḥ
dehadehinoḥ kaḥ iva saṃsārī śubhāśubhaphalaikabhāk
8. O Brahman! Of the two, the body and the embodied (soul), whether they are closely intertwined or merely connected, who, truly, is the transmigrator (saṃsārī) who alone experiences the fruits of good and bad actions (karma)?
लवणस्य तथा दत्त्वा तामापदमनुत्तमाम् ।
किं गतश्चञ्चलारम्भः कश्चासावैन्द्रजालिकः ॥ ९ ॥
lavaṇasya tathā dattvā tāmāpadamanuttamām ,
kiṃ gataścañcalārambhaḥ kaścāsāvaindrajālikaḥ 9
9. lavaṇasya tathā dattvā tām āpadam anuttamām kim
gataḥ cañcalārambhaḥ kaḥ ca asau aindrajālikaḥ
9. tathā lavaṇasya tām anuttamām āpadam dattvā
cañcalārambhaḥ kim gataḥ ca asau aindrajālikaḥ kaḥ
9. And having thus inflicted that unsurpassed calamity upon Lavaṇa, what became of that fickle-minded one? And who was that magician?
श्रीवसिष्ठ उवाच ।
काष्ठकुड्योपमो देहो न किंचन इहानघ ।
स्वप्नालोक इवानेन चेतसा परिकल्प्यते ॥ १० ॥
śrīvasiṣṭha uvāca ,
kāṣṭhakuḍyopamo deho na kiṃcana ihānagha ,
svapnāloka ivānena cetasā parikalpyate 10
10. śrīvasiṣṭhaḥ uvāca kāṣṭhakuḍyopamaḥ dehaḥ na kiñcana
iha anagha svapnālokaḥ iva anena cetasā parikalpyate
10. śrīvasiṣṭhaḥ uvāca anagha iha dehaḥ kāṣṭhakuḍyopamaḥ
na kiñcana anena cetasā svapnālokaḥ iva parikalpyate
10. Śrī Vasiṣṭha said: O sinless one (anagha), the body here is like a wooden wall, nothing at all. It is imagined by this mind (cetas) as if it were a dream-vision.
चेतस्तु जीवतां यातं चिच्छक्तिपरिभूषितम् ।
विद्यात्संसारसंरम्भं कपिपोतकचञ्चलम् ॥ ११ ॥
cetastu jīvatāṃ yātaṃ cicchaktiparibhūṣitam ,
vidyātsaṃsārasaṃrambhaṃ kapipotakacañcalam 11
11. cetaḥ tu jīvatām yātam cicchaktiparibhūṣitam
vidyāt saṃsārasaṃrambham kapipotakacañcalam
11. tu jīvatām yātam cicchaktiparibhūṣitam cetaḥ
saṃsārasaṃrambham kapipotakacañcalam vidyāt
11. However, one should understand that the mind (cetas), having attained life and being adorned with the power of consciousness (cit-śakti), is the instigator of worldly activity (saṃsāra) and is as fickle as a young monkey.
देही हि कर्मभाग्यो हि नानाकारशरीरधृक् ।
अहंकारमनोजीवनामभिः परिकल्प्यते ॥ १२ ॥
dehī hi karmabhāgyo hi nānākāraśarīradhṛk ,
ahaṃkāramanojīvanāmabhiḥ parikalpyate 12
12. dehī hi karmabhāgyaḥ hi nānākāraśarīradhṛk
ahaṅkāramanajīvanāmabhiḥ parikalpyate
12. dehī hi karmabhāgyaḥ hi nānākāraśarīradhṛk
ahaṅkāramanajīvanāmabhiḥ parikalpyate
12. Indeed, the embodied being (dehī), whose destiny is determined by actions (karma) and who assumes various forms of bodies, is designated by the names 'ego' (ahaṅkāra), 'mind' (manas), and 'individual soul' (jīva).
तस्येमान्यप्रबुद्धस्य न प्रबुद्धस्य राघव ।
सुखदुःखान्यनन्तानि शरीरस्य न कानिचित् ॥ १३ ॥
tasyemānyaprabuddhasya na prabuddhasya rāghava ,
sukhaduḥkhānyanantāni śarīrasya na kānicit 13
13. tasya imāni aprabuddhasya na prabuddhasya rāghava
sukhaduḥkhāni anantāni śarīrasya na kānicit
13. rāghava imāni anantāni sukhaduḥkhāni tasya
aprabuddhasya prabuddhasya na śarīrasya ca kānicit na
13. O Rāghava, these endless joys and sorrows belong to the unawakened one, not to the awakened one. They do not, in fact, belong to the body at all.
अप्रबुद्धं मनो नानासंज्ञाकल्पितकल्पनम् ।
वृत्तीरनुपतच्चित्रा विचित्राकृतितां गतम् ॥ १४ ॥
aprabuddhaṃ mano nānāsaṃjñākalpitakalpanam ,
vṛttīranupataccitrā vicitrākṛtitāṃ gatam 14
14. aprabuddham manaḥ nānāsaṃjñākalpitakalpanam
vṛttīḥ anupatat citrā vicitrākṛtitām gatam
14. aprabuddham manaḥ nānāsaṃjñākalpitakalpanam
citrām vṛttīḥ anupatat vicitrākṛtitām gatam
14. The unawakened mind, whose imaginings are created by diverse concepts, constantly pursues various mental modifications (vṛtti) and thereby assumes diverse forms.
अप्रबुद्धं मनो यावन्निद्रितं तावदेव हि ।
संभ्रमं पश्यति स्वप्ने न प्रबुद्धं कदाचन ॥ १५ ॥
aprabuddhaṃ mano yāvannidritaṃ tāvadeva hi ,
saṃbhramaṃ paśyati svapne na prabuddhaṃ kadācana 15
15. aprabuddham manaḥ yāvat nidritam tāvat eva hi
saṃbhramam paśyati svapne na prabuddham kadācana
15. yāvat aprabuddham manaḥ nidritam tāvat eva hi
svapne saṃbhramam paśyati prabuddham kadācana na
15. As long as the unawakened mind remains asleep, it indeed perceives confusion and delusion as if in a dream; the awakened mind never perceives such things.
अज्ञाननिद्राक्षुभितो जीवो यावन्न बोधितः ।
तावत्पश्यति दुर्भेदं संसारारम्भविभ्रमम् ॥ १६ ॥
ajñānanidrākṣubhito jīvo yāvanna bodhitaḥ ,
tāvatpaśyati durbhedaṃ saṃsārārambhavibhramam 16
16. ajñānanidrākṣubhitaḥ jīvaḥ yāvat na bodhitaḥ
tāvat paśyati durbhedam saṃsārārambhavibhramam
16. yāvat ajñānanidrākṣubhitaḥ jīvaḥ na bodhitaḥ
tāvat durbhedam saṃsārārambhavibhramam paśyati
16. As long as the living being (jīva), agitated by the sleep of ignorance, is not awakened, it perceives the impenetrable illusion of the beginning of transmigration (saṃsāra).
संप्रबुद्धस्य मनसस्तमः सर्वं विलीयते ।
कमलस्य यथा हार्दं दिनालोकविकासिनः ॥ १७ ॥
saṃprabuddhasya manasastamaḥ sarvaṃ vilīyate ,
kamalasya yathā hārdaṃ dinālokavikāsinaḥ 17
17. saṃprabuddhasya manasaḥ tamaḥ sarvaṃ vilīyate
kamalasya yathā hārdaṃ dinālokavikāsinaḥ
17. yathā dinālokavikāsinaḥ kamalasya hārdaṃ (vikasati,
tathā) saṃprabuddhasya manasaḥ sarvaṃ tamaḥ vilīyate
17. Just as the inner core of a lotus blossoms with the light of day, all darkness vanishes from a fully awakened mind.
चित्ताविद्यामनोजीववासनेति कृतात्मभिः ।
कर्मात्मेति च यः प्रोक्तः स देही दुःखकोविदः ॥ १८ ॥
cittāvidyāmanojīvavāsaneti kṛtātmabhiḥ ,
karmātmeti ca yaḥ proktaḥ sa dehī duḥkhakovidaḥ 18
18. cittāvidyāmanojīvavāsanā iti kṛtātmabhiḥ karma-ātmā
iti ca yaḥ proktaḥ saḥ dehī duḥkhakōvidaḥ
18. kṛtātmabhiḥ cittāvidyāmanojīvavāsanā iti ca karma-ātmā iti yaḥ proktaḥ,
saḥ dehī duḥkhakōvidaḥ
18. The embodied being (dehī) who is referred to by the self-realized (kṛtātmabhiḥ) as 'mind', 'ignorance', 'thought', 'individual soul (jīva)', and 'latent impressions (vāsanā)', as well as the 'doer-self (karma-ātman)', is one well-versed in suffering.
जडो देहो न दुःखार्हो दुःखी देह्यविचारतः ।
अविचारो घनाज्ञानादज्ञानं दुःखकारणम् ॥ १९ ॥
jaḍo deho na duḥkhārho duḥkhī dehyavicārataḥ ,
avicāro ghanājñānādajñānaṃ duḥkhakāraṇam 19
19. jaḍaḥ dehaḥ na duḥkhārhaḥ duḥkhī dehī avicārataḥ
avicāraḥ ghanājñānāt ajñānaṃ duḥkhakāraṇam
19. jaḍaḥ dehaḥ na duḥkhārhaḥ.
dehī avicārataḥ duḥkhī (bhavati).
avicāraḥ ghanājñānāt (jāyate).
ajñānaṃ duḥkhakāraṇam (asti).
19. The inert body (deha) does not experience suffering. The embodied being (dehī) suffers due to a lack of discrimination (avicāra). This lack of discrimination arises from dense ignorance, and indeed, ignorance is the root cause of suffering.
शुभाशुभानां धर्माणां जीवो विषयतां गतः ।
अविवेकैकदोषेण कोशेनेव हि कीटकः ॥ २० ॥
śubhāśubhānāṃ dharmāṇāṃ jīvo viṣayatāṃ gataḥ ,
avivekaikadoṣeṇa kośeneva hi kīṭakaḥ 20
20. śubhāśubhānāṃ dharmāṇāṃ jīvaḥ viṣayatāṃ
gataḥ avivekaikadoṣeṇa kośena iva hi kīṭakaḥ
20. hi jīvaḥ avivekaikadoṣeṇa śubhāśubhānāṃ dharmāṇāṃ viṣayatāṃ gataḥ,
kīṭakaḥ kośena iva.
20. Indeed, the individual soul (jīva) becomes subject to auspicious and inauspicious qualities (dharma) solely due to the single flaw of non-discrimination (aviveka), just as an insect becomes enclosed by its cocoon.
अविवेकामयोन्नद्धं मनो विविधवृत्तिमत् ।
नानाकारविहारेण परिभ्रमति चक्रवत् ॥ २१ ॥
avivekāmayonnaddhaṃ mano vividhavṛttimat ,
nānākāravihāreṇa paribhramati cakravat 21
21. avivekāmayonnaddham manaḥ vividhavṛttimat
nānākāravihāreṇa paribhramati cakravat
21. avivekāmayonnaddham vividhavṛttimat manaḥ
nānākāravihāreṇa cakravat paribhramati
21. The mind (manas), bound by indiscrimination and afflictions, and possessing various modifications, wanders like a wheel through its diverse activities.
उदेति रौति हन्त्यत्ति याति वल्गति निन्दति ।
मन एव शरीरेऽस्मिन्न शरीरं कदाचन ॥ २२ ॥
udeti rauti hantyatti yāti valgati nindati ,
mana eva śarīre'sminna śarīraṃ kadācana 22
22. udeti rauti hanti atti yāti valgati nindati
manaḥ eva śarīre asmin na śarīram kadācana
22. udeti rauti hanti atti yāti valgati nindati asmin śarīre manaḥ eva,
śarīram na kadācana
22. It rises, cries out, kills, consumes, moves, leaps, and blames; it is only the mind (manas) in this body, never the body itself.
यथा गृहपतिर्गेहे विविधं हि विचेष्टते ।
न गृहं तु जडं राम तथा देहे हि जीवकः ॥ २३ ॥
yathā gṛhapatirgehe vividhaṃ hi viceṣṭate ,
na gṛhaṃ tu jaḍaṃ rāma tathā dehe hi jīvakaḥ 23
23. yathā gṛhapatiḥ gehe vividham hi viceṣṭate
na gṛham tu jaḍam rāma tathā dehe hi jīvakaḥ
23. rāma,
yathā gṛhapatiḥ gehe vividham hi viceṣṭate,
tu gṛham na jaḍam,
tathā hi jīvakaḥ dehe
23. Just as a householder indeed acts in various ways within his house, but the house itself, O Rama, is inert; similarly, the living being (jīva) indeed acts within the body.
सर्वेषु सुखदुःखेषु सर्वासु कलनासु च ।
मनः कर्तृ मनो भोक्तृ मानसं विद्धि मानवम् ॥ २४ ॥
sarveṣu sukhaduḥkheṣu sarvāsu kalanāsu ca ,
manaḥ kartṛ mano bhoktṛ mānasaṃ viddhi mānavam 24
24. sarveṣu sukhaduḥkheṣu sarvāsu kalanāsu ca
manaḥ kartṛ manaḥ bhoktṛ mānasam viddhi mānavam
24. sarveṣu sukhaduḥkheṣu ca sarvāsu kalanāsu manaḥ kartṛ,
manaḥ bhoktṛ.
mānasam mānavam viddhi.
24. In all joys and sorrows, and in all perceptions, the mind (manas) is the doer and the mind is the experiencer. Know the mental (realm) to be the human (realm/experience).
अत्र ते श्रृणु वक्ष्यामि वृत्तान्तमिममुत्तमम् ।
लवणोऽसौ यथा यातश्चण्डालत्वं मनोभ्रमात् ॥ २५ ॥
atra te śrṛṇu vakṣyāmi vṛttāntamimamuttamam ,
lavaṇo'sau yathā yātaścaṇḍālatvaṃ manobhramāt 25
25. atra te śṛṇu vakṣyāmi vṛttāntam imam uttamam
lavaṇaḥ asau yathā yātaḥ caṇḍālatvam manobhramāt
25. te atra imam uttamam vṛttāntam śṛṇu yathā asau
lavaṇaḥ manobhramāt caṇḍālatvam yātaḥ vakṣyāmi
25. Here, listen to me. I will narrate to you this excellent account, detailing how Lavaṇa became a "caṇḍāla" due to a mental delusion.
मनः कर्मफलं भुङ्कते शुभं वाऽशुभमेव वा ।
यथैतद्बुद्ध्यसे नूनं तथाकर्णय राघव ॥ २६ ॥
manaḥ karmaphalaṃ bhuṅkate śubhaṃ vā'śubhameva vā ,
yathaitadbuddhyase nūnaṃ tathākarṇaya rāghava 26
26. manaḥ karmaphalam bhuṅkte śubham vā aśubham eva vā
yathā etat buddhyase nūnam tathā ākarṇaya rāghava
26. rāghava! manaḥ śubham vā aśubham eva vā karmaphalam bhuṅkte.
nūnam yathā etat buddhyase tathā ākarṇaya
26. The mind experiences the results of actions (karma), be they good or bad. Therefore, listen, O Rāghava, so that you may certainly understand this.
हरिश्चन्द्रकुलोत्थेन लवणेन पुरानघ ।
एकं तेनोपविष्टेन चिन्तितं मनसा चिरम् ॥ २७ ॥
hariścandrakulotthena lavaṇena purānagha ,
ekaṃ tenopaviṣṭena cintitaṃ manasā ciram 27
27. hariścandrakulotthīna lavaṇena purā anagha
ekam tena upaviṣṭena cintitam manasā ciram
27. anagha! purā hariścandrakulotthīna tena
lavaṇena ekam upaviṣṭena manasā ciram cintitam
27. O sinless one (anagha), formerly, Lavaṇa, who was born in the lineage of Hariścandra, while sitting alone, pondered deeply in his mind for a long time.
पितामहो मे सुमहान्राजसूयस्य याजकः ।
अहं तस्य कुले जातस्तं यजे मनसा मखम् ॥ २८ ॥
pitāmaho me sumahānrājasūyasya yājakaḥ ,
ahaṃ tasya kule jātastaṃ yaje manasā makham 28
28. pitāmahaḥ me sumahān rājasūyasya yājakaḥ
aham tasya kule jātaḥ tam yaje manasā makham
28. me sumahān pitāmahaḥ rājasūyasya yājakaḥ (āsīt).
aham tasya kule jātaḥ tam makham manasā yaje.
28. My very great grandfather was the performer of the Rājasūya (Vedic ritual). I, born in his family, perform that Vedic ritual (yajña) mentally.
इति संचिन्त्य मनसा कृत्वा संभारमादृतः ।
राजसूयस्य दीक्षायां प्रविवेश महीपतिः ॥ २९ ॥
iti saṃcintya manasā kṛtvā saṃbhāramādṛtaḥ ,
rājasūyasya dīkṣāyāṃ praviveśa mahīpatiḥ 29
29. iti saṁcintya manasā kṛtvā saṁbhāram ādṛtaḥ
rājasūyasya dīkṣāyām praviveśa mahīpatiḥ
29. mahīpatiḥ iti manasā saṁcintya saṁbhāram kṛtvā ādṛtaḥ rājasūyasya dīkṣāyām praviveśa.
29. Having thus considered it mentally, and having diligently made the preparations, the king entered into the consecration for the Rājasūya (Vedic ritual).
ऋत्विजश्चाह्वयामास पूजयामास सन्मुनीन् ।
देवानामन्त्रयामास ज्वालयामास पावकम् ॥ ३० ॥
ṛtvijaścāhvayāmāsa pūjayāmāsa sanmunīn ,
devānāmantrayāmāsa jvālayāmāsa pāvakam 30
30. ṛtvijaḥ ca āhvayāmāsa pūjayāmāsa sat-munīn
devān āmantrayāmāsa jvālayāmāsa pāvakam
30. (saḥ) ṛtvijaḥ ca āhvayāmāsa,
sat-munīn pūjayāmāsa,
devān āmantrayāmāsa,
pāvakam jvālayāmāsa
30. He invited the priests (ṛtvij), honored the virtuous sages (muni), invoked the gods, and kindled the sacred fire (pāvaka).
यथेच्छं यजमानस्य मनसोपवनान्तरे ।
ययौ संवत्सरः साग्रो देवर्षिद्विजपूजया ॥ ३१ ॥
yathecchaṃ yajamānasya manasopavanāntare ,
yayau saṃvatsaraḥ sāgro devarṣidvijapūjayā 31
31. yatheccham yajamānasya manasaḥ upavanāntare
yayau saṃvatsaraḥ sāgraḥ devarṣidvijapūjayā
31. yajamānasya manasaḥ yatheccham upavanāntare
sāgraḥ saṃvatsaraḥ devarṣidvijapūjayā yayau
31. As desired by the patron's (yajamāna) mind, a full year passed within the inner garden, sustained by the worship of gods, sages, and Brahmins.
भूतेभ्यो द्विजपूर्वेभ्यो दत्त्वा सर्वस्वदक्षिणाम् ।
विबुध्यत दिनस्यान्ते स्व एवोपवने नृपः ॥ ३२ ॥
bhūtebhyo dvijapūrvebhyo dattvā sarvasvadakṣiṇām ,
vibudhyata dinasyānte sva evopavane nṛpaḥ 32
32. bhūtebhyaḥ dvija-pūrvebhyaḥ dattvā sarvasva-dakṣiṇām
vibudhyata dinasya ante sva eva upavane nṛpaḥ
32. nṛpaḥ dvija-pūrvebhyaḥ bhūtebhyaḥ sarvasva-dakṣiṇām
dattvā dinasya ante sva eva upavane vibudhyata
32. After giving his entire wealth as a sacrificial fee (dakṣiṇā) to all beings, especially the brahmins (dvija), the king (nṛpa) awoke at the end of the day in his own pleasure grove.
एवं स लवणो राजा राजसूयमवाप्तवान् ।
मनसैव हि तुष्टेन युक्तं तस्य फलेन च ॥ ३३ ॥
evaṃ sa lavaṇo rājā rājasūyamavāptavān ,
manasaiva hi tuṣṭena yuktaṃ tasya phalena ca 33
33. evam saḥ lavaṇaḥ rājā rājasūyam avāptavān
manasā eva hi tuṣṭena yuktam tasya phalena ca
33. evam saḥ lavaṇaḥ rājā rājasūyam avāptavān hi
tuṣṭena manasā eva tasya phalena ca yuktam
33. In this way, King Lavana achieved the rājasūya (sacrifice). Indeed, he was endowed with its result simply by a mind (manas) that was content.
अतश्चित्तं नरं विद्धि भोक्तारं सुखदुःखयोः ।
तन्मनः पावनोपाये सत्ये योजय राघव ॥ ३४ ॥
ataścittaṃ naraṃ viddhi bhoktāraṃ sukhaduḥkhayoḥ ,
tanmanaḥ pāvanopāye satye yojaya rāghava 34
34. ataḥ cittam naram viddhi bhoktāram sukha-duḥkhayoḥ
tat manas pāvanopāye satye yojaya rāghava
34. ataḥ naram cittam sukha-duḥkhayoḥ bhoktāram
viddhi rāghava tat manas satye pāvanopāye yojaya
34. Therefore, know that the consciousness (citta) within a human (nara) is the experiencer of pleasure and pain. O Rāghava, direct that mind (manas) towards the path of purification, which is truth (satya).
पूर्णे देशे सुसंपूर्णः पुमान्नष्टे विनश्यति ।
देहोऽहमिति येषां तु निश्चयस्तैरलं बुधाः ॥ ३५ ॥
pūrṇe deśe susaṃpūrṇaḥ pumānnaṣṭe vinaśyati ,
deho'hamiti yeṣāṃ tu niścayastairalaṃ budhāḥ 35
35. pūrṇe deśe susaṃpūrṇaḥ pumān naṣṭe vinaśyati
dehaḥ aham iti yeṣām tu niścayaḥ taiḥ alam budhāḥ
35. pūrṇe deśe susaṃpūrṇaḥ pumān naṣṭe vinaśyati
budhāḥ yeṣām tu dehaḥ aham iti niścayaḥ taiḥ alam
35. A perfectly complete individual (pumān) thriving in a prosperous region (deśa) perishes when that region is destroyed. But O wise ones (budhāḥ), enough of those whose firm conviction (niścaya) is 'I am the body (deha)!'
उच्चैर्विवेकवति चेतसि संप्रबुद्धे दुःखान्यलं विगलितानि विविक्तबुद्धेः ।
भास्वत्करप्रकटिते ननु पद्मखण्डे संकोचजाड्यतिमिराणि चिरं क्षतानि ॥ ३६ ॥
uccairvivekavati cetasi saṃprabuddhe duḥkhānyalaṃ vigalitāni viviktabuddheḥ ,
bhāsvatkaraprakaṭite nanu padmakhaṇḍe saṃkocajāḍyatimirāṇi ciraṃ kṣatāni 36
36. uccaiḥ vivekavati cetasi saṃprabuddhe
duḥkhāni alam vigalitāni vivikta-buddheḥ
bhāsvat-kara-prakaṭite nanu padma-khaṇḍe
saṃkoca-jāḍya-timirāṇi ciram kṣatāni
36. uccaiḥ vivekavati cetasi saṃprabuddhe (sati)
vivikta-buddheḥ duḥkhāni alam vigalitāni (bhavanti)
nanu bhāsvat-kara-prakaṭite padma-khaṇḍe
saṃkoca-jāḍya-timirāṇi ciram kṣatāni (bhavanti)
36. When the highly discerning consciousness (cetas) is fully awakened, all sufferings (duḥkha) for one with a purified intellect (buddhi) indeed completely vanish. This is just as the long-held darkness (timira) of contraction (saṃkoca) and dullness (jāḍya) is dispelled from a lotus cluster (padma-khaṇḍa) when revealed by the rays of the shining sun.

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

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

utpatti 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 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 (current chapter) 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