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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-118

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श्रीवसिष्ठ उवाच ।
इमां सप्तपदां ज्ञानभूमिमाकर्णयानघ ।
नानया ज्ञातया भूयो मोहपङ्के निमज्जसि ॥ १ ॥
śrīvasiṣṭha uvāca ,
imāṃ saptapadāṃ jñānabhūmimākarṇayānagha ,
nānayā jñātayā bhūyo mohapaṅke nimajjasi 1
1. śrīvasiṣṭhaḥ uvāca imām saptapadām jñānabhūmim ākarṇaya
anagha na anayā jñātayā bhūyaḥ mohapaṅke nimajjasi
1. śrīvasiṣṭhaḥ uvāca he anagha imām saptapadām jñānabhūmim
ākarṇaya anayā jñātayā bhūyaḥ mohapaṅke na nimajjasi
1. Sri Vasishtha said: O sinless one, listen to this seven-staged realm of knowledge (jñānabhūmi). Once this is known, you will not again sink into the mire of delusion.
वदन्ति बहुभेदेन वादिनो योगभूमिकाः ।
मम त्वभिमता नूनमिमा एव शुभप्रदाः ॥ २ ॥
vadanti bahubhedena vādino yogabhūmikāḥ ,
mama tvabhimatā nūnamimā eva śubhapradāḥ 2
2. vadanti bahubhedena vādinaḥ yogabhūmikāḥ
mama tu abhimatāḥ nūnam imāḥ eva śubhapradaḥ
2. vādinaḥ yogabhūmikāḥ bahubhedena vadanti tu
mama imāḥ eva nūnam abhimatāḥ śubhapradaḥ
2. The expounders speak of the stages of yoga (yoga) in many different ways. But for me, these (seven stages) alone are certainly the approved ones, bestowing auspiciousness.
अवबोधं विदुर्ज्ञानं तदिदं सप्तभूमिकम् ।
मुक्तिस्तु ज्ञेयमित्युक्तं भूमिकासप्तकात्परम् ॥ ३ ॥
avabodhaṃ vidurjñānaṃ tadidaṃ saptabhūmikam ,
muktistu jñeyamityuktaṃ bhūmikāsaptakātparam 3
3. avabodham viduḥ jñānam tat idam saptabhūmikam
muktiḥ tu jñeyam iti uktam bhūmikāsaptakāt param
3. avabodham idam tat saptabhūmikam jñānam viduḥ tu
muktiḥ jñeyam iti bhūmikāsaptakāt param uktam
3. They consider this seven-staged understanding (avabodha) as knowledge (jñāna). However, liberation (mokṣa) is said to be that ultimate knowable, which lies beyond the seven stages.
सत्यावबोधो मोक्षश्चैवेति पर्यायनामनी ।
सत्यावबोधो जीवोऽयं नेह भूयः प्ररोहति ॥ ४ ॥
satyāvabodho mokṣaścaiveti paryāyanāmanī ,
satyāvabodho jīvo'yaṃ neha bhūyaḥ prarohati 4
4. satyāvabodhaḥ mokṣaḥ ca eva iti paryāyanāmanī |
satyāvabodhaḥ jīvaḥ ayam na iha bhūyaḥ prarohati
4. satyāvabodhaḥ mokṣaḥ ca eva iti paryāyanāmanī
ayam jīvaḥ satyāvabodhaḥ iha bhūyaḥ na prarohati
4. The realization of truth and liberation (mokṣa) are indeed synonymous. Upon achieving the realization of truth, this individual soul (jīva) does not take birth again in this world.
ज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता ।
विचारणा द्वितीया तु तृतीया तनुमानसा ॥ ५ ॥
jñānabhūmiḥ śubhecchākhyā prathamā samudāhṛtā ,
vicāraṇā dvitīyā tu tṛtīyā tanumānasā 5
5. jñānabhūmiḥ subhecchākhyā prathamā samudāhṛtā
| vicāraṇā dvitīyā tu tṛtīyā tanumānasā
5. prathamā jñānabhūmiḥ subhecchākhyā samudāhṛtā dvitīyā tu vicāraṇā,
tṛtīyā tanumānasā
5. The first stage of knowledge is declared to be 'subhecchā' (good desire). The second, however, is 'vicāraṇā' (inquiry), and the third is 'tanumānasā' (attenuated mind).
सत्त्वापत्तिश्चतुर्थी स्यात्ततोऽसंसक्तिनामिका ।
पदार्थाभावनी षष्ठी सप्तमी तुर्यगा स्मृता ॥ ६ ॥
sattvāpattiścaturthī syāttato'saṃsaktināmikā ,
padārthābhāvanī ṣaṣṭhī saptamī turyagā smṛtā 6
6. sattvāpattiḥ caturthī syāt tataḥ asaṃsaktināmikā
| padārthābhāvanī ṣaṣṭhī saptamī turyagā smṛtā
6. caturthī sattvāpattiḥ syāt,
tataḥ asaṃsaktināmikā (bhavati) ṣaṣṭhī padārthābhāvanī,
saptamī turyagā smṛtā
6. The fourth stage would be 'sattvāpatti' (attainment of purity), and thereafter comes that which is named 'asaṃsakti' (non-attachment). The sixth is 'padārthābhāvanī' (non-perception of objects), and the seventh is remembered as 'turyagā' (transcending the fourth state).
आसामन्ते स्थिता मुक्तिस्तस्यां भूयो न शोच्यते ।
एतासां भूमिकानां त्वमिदं निर्वचनं श्रृणु ॥ ७ ॥
āsāmante sthitā muktistasyāṃ bhūyo na śocyate ,
etāsāṃ bhūmikānāṃ tvamidaṃ nirvacanaṃ śrṛṇu 7
7. āsām ante sthitā muktiḥ tasyām bhūyaḥ na śocyate
| etāsām bhūmikānām tvam idam nirvacanam śṛṇu
7. āsām ante muktiḥ sthitā tasyām bhūyaḥ na śocyate
tvam etāsām bhūmikānām idam nirvacanam śṛṇu
7. Liberation (mokṣa) is situated at the culmination of these stages. In that state, one is no longer grieved again. You, therefore, listen to this explanation of these very stages.
स्थितः किं मूढ एवास्मि प्रेक्ष्येऽहं शास्त्रसज्जनैः ।
वैराग्यपूर्वमिच्छेति शुभेच्छेत्युच्यते बुधैः ॥ ८ ॥
sthitaḥ kiṃ mūḍha evāsmi prekṣye'haṃ śāstrasajjanaiḥ ,
vairāgyapūrvamiccheti śubhecchetyucyate budhaiḥ 8
8. sthitaḥ kim mūḍhaḥ eva asmi prekṣye aham śāstra-sajjanaiḥ
vairāgya-pūrvam icchā iti śubha-icchā iti ucyate budhaiḥ
8. aham kim mūḍhaḥ eva sthitaḥ asmi (ca) aham śāstra-sajjanaiḥ prekṣye.
vairāgya-pūrvam icchā iti śubha-icchā iti budhaiḥ ucyate.
8. "Am I merely remaining deluded while I am observed by scriptures and virtuous individuals?" This desire, which is preceded by dispassion (vairāgya), is called "auspicious desire" (śubhecchā) by the wise.
शास्त्रसज्जनसंपर्कवैराग्याभ्यासपूर्वकम् ।
सदाचारप्रवृत्तिर्या प्रोच्यते सा विचारणा ॥ ९ ॥
śāstrasajjanasaṃparkavairāgyābhyāsapūrvakam ,
sadācārapravṛttiryā procyate sā vicāraṇā 9
9. śāstra-sajjana-samparka-vairāgya-abhyāsa-pūrvakam
sadācāra-pravṛttiḥ yā procyate sā vicāraṇā
9. yā śāstra-sajjana-samparka-vairāgya-abhyāsa-pūrvakam sadācāra-pravṛttiḥ,
sā vicāraṇā procyate.
9. That inclination towards virtuous conduct (sadācāra-pravṛtti), which is preceded by contact with scriptures and virtuous individuals, dispassion (vairāgya), and spiritual practice (abhyāsa), is called "inquiry" (vicāraṇā).
विचारणाशुभेच्छाभ्यामिन्द्रियार्थेष्वसक्तता ।
यात्र सा तनुता भावात्प्रोच्यते तनुमानसा ॥ १० ॥
vicāraṇāśubhecchābhyāmindriyārtheṣvasaktatā ,
yātra sā tanutā bhāvātprocyate tanumānasā 10
10. vicāraṇā-śubha-icchābhyām indriya-artheṣu asaktatā
yā atra sā tanutā bhāvāt procyate tanu-mānasā
10. vicāraṇā-śubha-icchābhyām indriya-artheṣu yā asaktatā (vartate) atra,
sā bhāvāt tanutā tanu-mānasā procyate.
10. Through the practices of inquiry (vicāraṇā) and auspicious desire (śubhecchā), there arises a lack of attachment to sense objects (indriyārtha). That attenuation of mental impressions (bhāvāt tanutā) is called "thinning of the mind" (tanumānasā).
भूमिकात्रितयाभ्यासाच्चित्तेऽर्थे विरतेर्वशात् ।
सत्यात्मनि स्थितिः शुद्धे सत्त्वापत्तिरुदाहृता ॥ ११ ॥
bhūmikātritayābhyāsāccitte'rthe viratervaśāt ,
satyātmani sthitiḥ śuddhe sattvāpattirudāhṛtā 11
11. bhūmikā-tritaya-abhyāsāt citte arthe virateḥ vaśāt
satya-ātmani sthitiḥ śuddhe sattva-āpattiḥ udāhṛtā
11. bhūmikā-tritaya-abhyāsāt ca citte arthe virateḥ vaśāt,
śuddhe satya-ātmani sthitiḥ sattva-āpattiḥ udāhṛtā.
11. Through the sustained practice (abhyāsa) of these three stages (bhūmikā-tritaya), and owing to the power of detachment (virati) from objects in the mind (citta), the state of pure existence (sthiti) in the true self (ātman) is declared to be "attainment of purity" (sattvāpatti).
दशाचतुष्टयाभ्यासादसंसङ्गफलेन च ।
रूढसत्त्वचमत्कारात्प्रोक्ताऽसंसक्तिनामिका ॥ १२ ॥
daśācatuṣṭayābhyāsādasaṃsaṅgaphalena ca ,
rūḍhasattvacamatkārātproktā'saṃsaktināmikā 12
12. daśācatuṣṭayābhyāsāt asaṃsaṅgaphalena ca
rūḍhasattvacamatkārāt proktā asaṃsaktināmikā
12. asaṃsaktināmikā daśācatuṣṭayābhyāsāt
asaṃsaṅgaphalena ca rūḍhasattvacamatkārāt proktā
12. The stage named 'non-attachment' (asaṃsakti) is described as resulting from the practice of the four preceding stages, from the fruit of non-attachment, and from the wonder of established purity (sattva).
भूमिकापञ्चकाभ्यासात्स्वात्मारामतया दृढम् ।
आभ्यन्तराणां बाह्यानां पदार्थानामभावनात् ॥ १३ ॥
bhūmikāpañcakābhyāsātsvātmārāmatayā dṛḍham ,
ābhyantarāṇāṃ bāhyānāṃ padārthānāmabhāvanāt 13
13. bhūmikāpañcakābhyāsāt svātmārāmatayā dṛḍham
ābhyantarāṇām bāhyānām padārthānām abhāvanāt
13. bhūmikāpañcakābhyāsāt svātmārāmatayā dṛḍham
ābhyantarāṇām bāhyānām padārthānām abhāvanāt
13. Through the practice of the five preceding stages, and by firmly reveling in one's own Self (ātman), combined with the non-conception of internal and external objects (padārtha)...
परप्रयुक्तेन चिरं प्रयत्नेनार्थभावनात् ।
पदार्थाभावनानाम्नी षष्ठी संजायते गतिः ॥ १४ ॥
paraprayuktena ciraṃ prayatnenārthabhāvanāt ,
padārthābhāvanānāmnī ṣaṣṭhī saṃjāyate gatiḥ 14
14. paraprayuktena ciram prayatnena arthabhāvanāt
padārthābhāvanānāmnī ṣaṣṭhī saṃjāyate gatiḥ
14. padārthābhāvanānāmnī ṣaṣṭhī gatiḥ paraprayuktena
ciram prayatnena arthabhāvanāt saṃjāyate
14. ...the sixth stage, named 'non-conception of objects' (padārthābhāvanā), is attained, where the cognition of objects (padārtha) arises only after long and great effort induced by others.
भूमिषट्रुचिराभ्यासाद्भेदस्यानुपलम्भतः ।
यत्स्वभावैकनिष्ठत्वं सा ज्ञेया तुर्यगा गतिः ॥ १५ ॥
bhūmiṣaṭrucirābhyāsādbhedasyānupalambhataḥ ,
yatsvabhāvaikaniṣṭhatvaṃ sā jñeyā turyagā gatiḥ 15
15. bhūmiṣaṭrucirābhyāsāt bhedasya anupalambhataḥ
yat svabhāvaikaniṣṭhatvam sā jñeyā turyagā gatiḥ
15. sā yat svabhāvaikaniṣṭhatvam bhūmiṣaṭrucirābhyāsāt
bhedasya anupalambhataḥ turyagā gatiḥ jñeyā
15. From the beautiful practice of the six preceding stages and from the non-perception of any distinction, that state of being solely focused on one's own intrinsic nature is to be known as the Turyaga stage (turyagā gati).
एषा हि जीवन्मुक्तेषु तुर्यावस्थेह विद्यते ।
विदेहमुक्तिविषयस्तुर्यातीतमतः परम् ॥ १६ ॥
eṣā hi jīvanmukteṣu turyāvastheha vidyate ,
videhamuktiviṣayasturyātītamataḥ param 16
16. eṣā hi jīvanmukteṣu turyāvasthā iha vidyate
| videhamuktiviṣayaḥ turyātītam ataḥ param ||
16. iha jīvanmukteṣu eṣā tu(r)ryāvasthā hi vidyate
ataḥ param videhamuktiviṣayaḥ tu(r)ryātītam
16. This state of turiya (the fourth state of consciousness) indeed exists for those who are liberated while living (jīvanmuktas) in this very life. The state beyond turiya (turyātīta) is the subject of liberation from the body (videhamukti) thereafter.
ये हि राम महाभागाः सप्तमीं भूमिकां गताः ।
आत्मारामा महात्मानस्ते महत्पदमागताः ॥ १७ ॥
ye hi rāma mahābhāgāḥ saptamīṃ bhūmikāṃ gatāḥ ,
ātmārāmā mahātmānaste mahatpadamāgatāḥ 17
17. ye hi rāma mahābhāgāḥ saptamīm bhūmikām gatāḥ
| ātmārāmāḥ mahātmānaḥ te mahatpadam āgatāḥ ||
17. rāma,
hi ye mahābhāgāḥ mahātmānaḥ saptamīm bhūmikām gatāḥ ātmārāmāḥ,
te mahatpadam āgatāḥ
17. Indeed, O Rāma, those highly fortunate, great souls (mahātmanas) who have attained the seventh stage (bhūmikā) and find delight in the self (ātman) have reached the supreme state (mokṣa).
जीवन्मुक्ता न सज्जन्ति सुखदुःखरसस्थितौ ।
प्रकृतेनार्थकार्याणि किंचित्कुर्वन्ति वा न वा ॥ १८ ॥
jīvanmuktā na sajjanti sukhaduḥkharasasthitau ,
prakṛtenārthakāryāṇi kiṃcitkurvanti vā na vā 18
18. jīvanmuktāḥ na sajjanti sukhaduḥkharasasthitau |
prakṛtena arthakāryāṇi kiñcit kurvanti vā na vā ||
18. jīvanmuktāḥ sukhaduḥkharasasthitau na sajjanti
kiñcit prakṛtena arthakāryāṇi kurvanti vā na vā
18. Those who are liberated while living (jīvanmuktas) do not become attached to the state characterized by the essence of pleasure and pain. They may perform worldly duties out of necessity, or not at all.
पार्श्वस्थबोधिताः सन्तः सर्वाचारक्रमागतम् ।
आचारमाचरन्त्येव सुप्रबुद्धवदक्षतम् ॥ १९ ॥
pārśvasthabodhitāḥ santaḥ sarvācārakramāgatam ,
ācāramācarantyeva suprabuddhavadakṣatam 19
19. pārśvasthabodhitāḥ santaḥ sarvācārakramāgatam
| ācāram ācaranti eva suprabuddhavat akṣatam ||
19. pārśvasthabodhitāḥ santaḥ eva,
suprabuddhavat akṣatam,
sarvācārakramāgatam ācāram ācaranti
19. Being prompted by those nearby, they indeed perform conduct that follows all established traditions, just like one who is perfectly awakened, without any flaw.
आत्मारामतया तांस्तु सुखयन्ति न काश्चन ।
जगत्क्रियाः सुसंसुप्तान्रूपालोकाः स्त्रियो यथा ॥ २० ॥
ātmārāmatayā tāṃstu sukhayanti na kāścana ,
jagatkriyāḥ susaṃsuptānrūpālokāḥ striyo yathā 20
20. ātmārāmatayā tān tu sukhayanti na kāścana
jagat-kriyāḥ su-saṃsuptān rūpa-ālokāḥ striyaḥ yathā
20. yathā rūpa-ālokāḥ striyaḥ su-saṃsuptān na sukhayanti,
tu kāścana jagat-kriyāḥ ātmārāmatayā tān na sukhayanti
20. Just as the sights of women do not bring pleasure to those who are deeply asleep, so too, no worldly activities whatsoever can bring happiness to those who are content in their own self (ātman).
भूमिकासप्तकं चैतद्धीमतामेव गोचरम् ।
न पशुस्थावरादीनां न च म्लेच्छादिचेतसाम् ॥ २१ ॥
bhūmikāsaptakaṃ caitaddhīmatāmeva gocaram ,
na paśusthāvarādīnāṃ na ca mlecchādicetasām 21
21. bhūmikā-saptakam ca etat dhīmatām eva gocaram na
paśu-sthāvara-ādīnām na ca mleccha-ādi-cetasām
21. etat ca bhūmikā-saptakam dhīmatām eva gocaram.
paśu-sthāvara-ādīnām na,
ca mleccha-ādi-cetasām na.
21. This seven-stage progression (of spiritual insight) is comprehensible only to the wise; it is not for animals, plants, or similar beings, nor for the minds of barbarians and such.
प्राप्ता ज्ञानदशामेतां पशुम्लेच्छादयोऽपि ये ।
सदेहा वाप्यदेहा वा ते मुक्ता नात्र संशयः ॥ २२ ॥
prāptā jñānadaśāmetāṃ paśumlecchādayo'pi ye ,
sadehā vāpyadehā vā te muktā nātra saṃśayaḥ 22
22. prāptā jñāna-daśām etām paśu-mleccha-ādayaḥ api ye
sadehā vā api adehā vā te muktā na atra saṃśayaḥ
22. ye paśu-mleccha-ādayaḥ api etām jñāna-daśām prāptāḥ,
te sadehā vā api adehā vā muktāḥ.
atra saṃśayaḥ na.
22. Even those who are animals, barbarians, or similar beings, if they have attained this state of knowledge, whether embodied or disembodied, they are truly liberated (mokṣa); there is no doubt about it.
ज्ञप्तिर्हि ग्रन्थिविच्छेदस्तस्मिन्सति हि मुक्तता ।
मृगतृष्णाम्बुबुद्ध्यादि शान्तिमात्रात्मकस्त्वसौ ॥ २३ ॥
jñaptirhi granthivicchedastasminsati hi muktatā ,
mṛgatṛṣṇāmbubuddhyādi śāntimātrātmakastvasau 23
23. jñaptiḥ hi granthi-vicchedaḥ tasmin sati hi muktatā
mṛga-tṛṣṇā-ambu-buddhi-ādi śānti-mātra-ātmakaḥ tu asau
23. jñaptiḥ hi granthi-vicchedaḥ.
tasmin sati hi muktatā.
tu asau mṛga-tṛṣṇā-ambu-buddhi-ādi śānti-mātra-ātmakaḥ.
23. True knowledge (jñapti) is indeed the severance of mental knots, and when that severance occurs, there is certainly liberation (mokṣa). That (knowledge) itself, like the understanding that mirage-water is an illusion, is merely of the nature of peace.
ये तु मोहात्समुत्तीर्णा न प्राप्ताः पावनं पदम् ।
आस्थिता भूमिकास्वासु स्वात्मलाभपरायणाः ॥ २४ ॥
ye tu mohātsamuttīrṇā na prāptāḥ pāvanaṃ padam ,
āsthitā bhūmikāsvāsu svātmalābhaparāyaṇāḥ 24
24. ye tu mohāt samuttīrṇāḥ na prāptāḥ pāvanam padam
āsthitāḥ bhūmikāsu āsu svātmalābhaparāyaṇāḥ
24. ye tu mohāt samuttīrṇāḥ api pāvanam padam na prāptāḥ,
āsu bhūmikāsu āsthitāḥ svātmalābhaparāyaṇāḥ
24. However, there are others who, though having risen above delusion, have not yet attained the sacred state. These individuals are established in various stages, solely intent on realizing their own self (ātman).
सर्वभूमिगताः केचित्केचिद्द्वित्रैकभूमिकाः ।
भूमिषद्रुगताः केचित्केचित्सप्तकभूमिकाः ॥ २५ ॥
sarvabhūmigatāḥ kecitkeciddvitraikabhūmikāḥ ,
bhūmiṣadrugatāḥ kecitkecitsaptakabhūmikāḥ 25
25. sarvabhūmigatāḥ kecit kecit dvitraikabhūmikāḥ
bhūmiṣaḍgatāḥ kecit kecit saptakabhūmikāḥ
25. kecit sarvabhūmigatāḥ kecit dvitraikabhūmikāḥ
kecit bhūmiṣaḍgatāḥ kecit saptakabhūmikāḥ
25. Some are those who have attained all stages; others are established in two, three, or just one stage. Some have progressed to six stages, while still others are found in seven stages.
भूमित्रयगताः केचित्केचिदन्त्या भुवं गताः ।
भूचतुष्टयगाः केचित्केचिद्भूमिद्वये स्थिताः ॥ २६ ॥
bhūmitrayagatāḥ kecitkecidantyā bhuvaṃ gatāḥ ,
bhūcatuṣṭayagāḥ kecitkecidbhūmidvaye sthitāḥ 26
26. bhūmitrayagatāḥ kecit kecit antyāḥ bhuvam gatāḥ
bhūcatuṣṭayagāḥ kecit kecit bhūmidvaye sthitāḥ
26. kecit bhūmitrayagatāḥ kecit antyāḥ bhuvam gatāḥ
kecit bhūcatuṣṭayagāḥ kecit bhūmidvaye sthitāḥ
26. Some have attained three stages, while others have reached the final stage. Some have ascended to four stages, and still others remain in two stages.
भूम्यंशभाजनाः केचित्केचित्सार्धत्रिभूमिकाः ।
केचित्सार्धचतुर्भूगाः सार्धषडभूमिकाः परे ॥ २७ ॥
bhūmyaṃśabhājanāḥ kecitkecitsārdhatribhūmikāḥ ,
kecitsārdhacaturbhūgāḥ sārdhaṣaḍabhūmikāḥ pare 27
27. bhūmyaṃśabhājanāḥ kecit kecit sārdhatribhūmikāḥ
kecit sārdhacaturbhūgāḥ sārdhaṣaḍabhūmikāḥ pare
27. kecit bhūmyaṃśabhājanāḥ kecit sārdhatribhūmikāḥ
kecit sārdhacaturbhūgāḥ pare sārdhaṣaḍabhūmikāḥ
27. Some individuals merely inhabit a fraction of a stage, while others have progressed to three and a half stages. Some have reached four and a half stages, and still others are in six and a half stages.
विवेकिनो नरा लोके चरन्त इति भूमिषु ।
ग्रहायतनतापस्य दृशावेशेषु संस्थिताः ॥ २८ ॥
vivekino narā loke caranta iti bhūmiṣu ,
grahāyatanatāpasya dṛśāveśeṣu saṃsthitāḥ 28
28. vivekinaḥ narāḥ loke carantaḥ iti bhūmiṣu |
grahāyatana-tāpasya dṛśāveṣeṣu saṃsthitāḥ ||
28. loke bhūmiṣu carantaḥ api vivekinaḥ narāḥ
grahāyatana-tāpasya dṛśāveṣeṣu iti saṃsthitāḥ
28. Even discerning people, as they navigate the realms of the world, remain situated within states of perceptual immersion which are the very locus of the suffering of attachment.
ते हि धीराः सुराजानो दशास्वासु जयन्ति ये ।
तृणायतेऽत्र दिग्दन्तिघटाभटपराजयः ॥ २९ ॥
te hi dhīrāḥ surājāno daśāsvāsu jayanti ye ,
tṛṇāyate'tra digdantighaṭābhaṭaparājayaḥ 29
29. te hi dhīrāḥ surājānaḥ daśāsu jayanti ye |
tṛṇāyate atra digdantighaṭābhaṭaparājayaḥ ||
29. ye daśāsu jayanti,
te hi dhīrāḥ surājānaḥ atra digdantighaṭābhaṭaparājayaḥ tṛṇāyate
29. Indeed, those who conquer in the ten directions are the truly wise and excellent rulers. Before them, even the defeat of mighty armies of directional elephants and warriors becomes as insignificant as grass.
ये तासु भूमिषु जयन्ति हि ये महान्तो वन्द्यास्त एव हि जितेन्द्रियशत्रवस्ते ।
सम्राड्विराडपि च यत्र तृणायते वै तस्मात्परं जगति ते समवाप्नुवन्ति ॥ ३० ॥
ye tāsu bhūmiṣu jayanti hi ye mahānto vandyāsta eva hi jitendriyaśatravaste ,
samrāḍvirāḍapi ca yatra tṛṇāyate vai tasmātparaṃ jagati te samavāpnuvanti 30
30. ye tāsu bhūmiṣu jayanti hi ye mahāntaḥ
vandyāḥ te eva hi jitendriyaśatravaḥ te |
samrāṭ virāṭ api ca yatra tṛṇāyate vai
tasmāt param jagati te samavāpnuvanti ||
30. ye tāsu bhūmiṣu jayanti hi,
ye mahāntaḥ vandyāḥ,
te eva hi jitendriyaśatravaḥ te yatra samrāṭ virāṭ api ca vai tṛṇāyate,
tasmāt param te jagati samavāpnuvanti
30. Indeed, those who conquer in those realms (of experience) are truly the great and venerable; they are the ones who have vanquished the enemies which are their senses. Where even an emperor and a cosmic ruler are rendered as insignificant as grass, there they attain the supreme (state) in this world.

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 Chapter 116 Chapter 117 Chapter 118 (current chapter) 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