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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-10

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श्रीवसिष्ठ उवाच ।
अथ वर्षसहस्रेण दिव्येन परमेश्वरः ।
भृगुः परमसंबोधाद्विरराम समाधितः ॥ १ ॥
śrīvasiṣṭha uvāca ,
atha varṣasahasreṇa divyena parameśvaraḥ ,
bhṛguḥ paramasaṃbodhādvirarāma samādhitaḥ 1
1. śrīvasiṣṭhaḥ uvāca atha varṣasahasreṇa divyena
parameśvaraḥ bhṛguḥ paramasaṃbodhāt virarāma samādhitaḥ
1. śrīvasiṣṭhaḥ uvāca atha divyena varṣasahasreṇa bhṛguḥ
parameśvaraḥ paramasaṃbodhāt samādhitaḥ virarāma
1. Śrī Vasiṣṭha said: Then, after a divine thousand years, the supreme sage Bhṛgu, having attained supreme enlightenment, emerged from his meditative absorption (samādhi).
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नापश्यदग्रे तनयं विनयावनताननम् ।
सामन्तं गुणसेनायाः पुण्यं मूर्तमिव स्थितम् ॥ २ ॥
nāpaśyadagre tanayaṃ vinayāvanatānanam ,
sāmantaṃ guṇasenāyāḥ puṇyaṃ mūrtamiva sthitam 2
2. na apaśyat agre tanayam vinayāvanatānanam
sāmantam guṇasenāyāḥ puṇyam mūrtam iva sthitam
2. agre tanayam na apaśyat vinayāvanatānanam
guṇasenāyāḥ sāmantam mūrtam puṇyam iva sthitam
2. He did not see his son before him, with a face bowed in humility, standing there like an embodied general of the army of virtues (guṇasenā), or like virtue (puṇya) itself personified.
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अपश्यत्केवलं कायकङ्कालं पुरतो महत् ।
देहयुक्तमिवाभाग्यं दारिद्र्यमिव मूर्तिमत् ॥ ३ ॥
apaśyatkevalaṃ kāyakaṅkālaṃ purato mahat ,
dehayuktamivābhāgyaṃ dāridryamiva mūrtimat 3
3. apaśyat kevalam kāyakaṅkālam purataḥ mahat
dehayuktam iva abhāgyam dāridryam iva mūrtimat
3. purataḥ kevalam mahat kāyakaṅkālam apaśyat
dehayuktam abhāgyam iva mūrtimat dāridryam iva
3. He saw only a vast, skeletal frame before him, like misfortune (abhāgya) endowed with a body, or like poverty (dāridrya) personified.
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तापशुष्कवपुः कृत्तिरन्ध्रस्फुरिततित्तिरि ।
संशुष्कान्त्रोदरगुहाछायाविश्रान्तदर्दुरम् ॥ ४ ॥
tāpaśuṣkavapuḥ kṛttirandhrasphuritatittiri ,
saṃśuṣkāntrodaraguhāchāyāviśrāntadarduram 4
4. tāpaśuṣkavapuḥ kṛttirandhrasphuritatittiri
saṃśuṣkāntrodaraguhāchāyāviśrāntadarduram
4. tāpaśuṣkavapuḥ kṛttirandhrasphuritatittiri
saṃśuṣkāntrodaraguhāchāyāviśrāntadarduram
4. (The skeletal frame was) whose body was withered by intense suffering; where quails (tittiri) fluttered in the openings of its skin; and where frogs (dardura) rested in the shade of the cave-like hollow of its completely dried intestines and belly.
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नेत्रगर्तकसंसक्तप्रसूतनवकीटकम् ।
पर्शुकापञ्जरप्रोतकोशकारकृमिव्रजम् ॥ ५ ॥
netragartakasaṃsaktaprasūtanavakīṭakam ,
parśukāpañjaraprotakośakārakṛmivrajam 5
5. netragartakasaṃsaktaprasūtanavakīṭakam
parśukāpañjaraprotakośakārakṛmivrajam
5. netragartakasaṃsaktaprasūtanavakīṭakam
parśukāpañjaraprotakośakārakṛmivrajam
5. filled with new worms clinging to its eye-sockets, and a host of cocoon-making worms interwoven within its rib-cage.
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प्राक्तनीऽमुपभोगेहामिष्टानिष्टफलप्रदाम् ।
धाराधौतान्त्रया तद्वद्भृशं शुष्कास्थिमालया ॥ ६ ॥
prāktanī'mupabhogehāmiṣṭāniṣṭaphalapradām ,
dhārādhautāntrayā tadvadbhṛśaṃ śuṣkāsthimālayā 6
6. prāktanīm amum upabhogehām iṣṭāniṣṭaphalapradām
dhārādhautāntrayā tadvat bhṛśam śuṣkāsthimālayā
6. amum upabhogehām iṣṭāniṣṭaphalapradām prāktanīm
tadvat dhārādhautāntrayā bhṛśam śuṣkāsthimālayā
6. That (body), which previously held desires for enjoyment (upabhogehā) yielding both desired and undesired results, (now appears) similarly (to the state of decay), with its intestines washed by streams and exceedingly adorned with a garland of dry bones.
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शिरोघटेन शुभ्रेण मसृणेनेन्दुवर्चसा ।
विडम्बयच्च कर्पूराप्लुतलिङ्गशिरःश्रियम् ॥ ७ ॥
śiroghaṭena śubhreṇa masṛṇenenduvarcasā ,
viḍambayacca karpūrāplutaliṅgaśiraḥśriyam 7
7. śiroghaṭena śubhrena masṛṇena induvarchasā
viḍambayat ca karpūrāplutaliṅgaśiraḥśriyam
7. ca śubhrena masṛṇena induvarchasā śiroghaṭena
karpūrāplutaliṅgaśiraḥśriyam viḍambayat
7. And with its white, smooth skull, radiant like the moon, it was imitating the glory of a liṅga-head bathed in camphor.
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ऋज्व्या संशुष्कशिरया स्वास्थिमात्रावशेषया ।
ग्रीवयात्मानुसृतया दीर्घीकुर्वदिवाकृतिम् ॥ ८ ॥
ṛjvyā saṃśuṣkaśirayā svāsthimātrāvaśeṣayā ,
grīvayātmānusṛtayā dīrghīkurvadivākṛtim 8
8. ṛjvyā saṃśuṣkaśirayā svāsthimātrāvaśeṣayā
grīvayā ātmanusṛtayā dīrghīkurvat iva ākṛtim
8. ṛjvyā saṃśuṣkaśirayā svāsthimātrāvaśeṣayā
ātmanusṛtayā grīvayā iva ākṛtim dīrghīkurvat
8. And with its straight neck, whose head (top) was completely dried and only bones remained, (a neck) that seemed to extend its own form as if making it longer.
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मृणालिकापाण्डुरया धारावभृतमांसया ।
नासाग्रास्थिकया वक्त्रे कृतसीमाकृतिं दधत् ॥ ९ ॥
mṛṇālikāpāṇḍurayā dhārāvabhṛtamāṃsayā ,
nāsāgrāsthikayā vaktre kṛtasīmākṛtiṃ dadhat 9
9. mṛṇālikāpāṇḍurayā dhārāvabhṛtamāṃsayā
nāsāgrāsthikayā vaktre kṛtasīmākṛtim dadhat
9. saḥ vaktre mṛṇālikāpāṇḍurayā dhārāvabhṛtamāṃsayā
nāsāgrāsthikayā kṛtasīmākṛtim dadhat
9. Bearing in his face a form distinctly outlined, characterized by its paleness like a lotus stalk, its flesh wasted away in streaks, and its bony nose-tip.
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दीर्घकन्धरया नूनमुन्नतीकृतवक्त्रया ।
प्रेक्षमाणमिव प्राणानुत्क्रान्तानम्बरोदरे ॥ १० ॥
dīrghakandharayā nūnamunnatīkṛtavaktrayā ,
prekṣamāṇamiva prāṇānutkrāntānambarodare 10
10. dīrghakandharayā nūnam unnatīkṛtavaktrayā
prekṣamāṇam iva prāṇān utkrāntān ambarodare
10. saḥ dīrghakandharayā unnatīkṛtavaktrayā nūnam
ambarodare utkrāntān prāṇān iva prekṣamāṇam
10. With a long neck and a face tilted upwards, it was as if he was looking at his vital breaths (prāṇa) that had departed into the expanse of the sky.
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जङ्घोरुजानुदोर्दण्डैर्द्विगुणां दीर्घतां गतैः ।
प्रतिष्ठानमिवाशान्तं दीर्घाध्वश्रमभीतितः ॥ ११ ॥
jaṅghorujānudordaṇḍairdviguṇāṃ dīrghatāṃ gataiḥ ,
pratiṣṭhānamivāśāntaṃ dīrghādhvaśramabhītitaḥ 11
11. jaṅghorujānudordaṇḍaiḥ dviguṇām dīrghatām gataiḥ
pratiṣṭhānam iva aśāntam dīrghādhvaśramabhītitaḥ
11. tasya jaṅghorujānudordaṇḍaiḥ dviguṇām dīrghatām gataiḥ
dīrghādhvaśramabhītitaḥ aśāntam pratiṣṭhānam iva (babhūva)
11. With his calves, thighs, knees, and arms appearing to have doubled in length, he was like an unsettled abode, as if from the fear of exhaustion from a long journey.
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उदरेणातिरिक्तेन चर्मशेषेण शोषिणा ।
प्रदर्शयदिवाज्ञस्य हृदयस्यातिशून्यताम् ॥ १२ ॥
udareṇātiriktena carmaśeṣeṇa śoṣiṇā ,
pradarśayadivājñasya hṛdayasyātiśūnyatām 12
12. udareṇa atiriktena carmaśeṣeṇa śoṣiṇā
pradarśayat iva ajñasya hṛdayasya atiśūnyatām
12. tasya udareṇa atiriktena carmaśeṣeṇa śoṣiṇā (tat)
ajñasya hṛdayasya atiśūnyatām iva pradarśayat
12. With his abdomen, which was loose, reduced to mere skin, and shriveled, he seemed to reveal the extreme emptiness of an ignorant person's heart.
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प्रेक्ष्य तच्छुष्ककङ्कालमालानं दुःखदन्तिनः ।
पूर्वापरपरामर्शमकुर्वन्भृगुरुत्थितः ॥ १३ ॥
prekṣya tacchuṣkakaṅkālamālānaṃ duḥkhadantinaḥ ,
pūrvāparaparāmarśamakurvanbhṛgurutthitaḥ 13
13. prekṣya tat śuṣkakankālam ālānam duḥkhadantinaḥ
pūrvāparaparāmarśam akurvan bhṛguḥ utthitaḥ
13. bhṛguḥ tat śuṣkakankālam duḥkhadantinaḥ ālānam
prekṣya pūrvāparaparāmarśam akurvan utthitaḥ
13. Upon seeing that dry skeleton, which was like a post to which the elephant of sorrow was tied, Bhrigu rose up, not pausing to consider the past or the future.
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आलोकसमकाले हि प्रतिभानं ततो भृगोः ।
चिरमुत्क्रान्तजीवः किं मत्पुत्रोऽयमिति क्षणात् ॥ १४ ॥
ālokasamakāle hi pratibhānaṃ tato bhṛgoḥ ,
ciramutkrāntajīvaḥ kiṃ matputro'yamiti kṣaṇāt 14
14. ālokasamakāle hi pratibhānam tataḥ bhṛgoḥ ciram
utkrāntajīvaḥ kim matputraḥ ayam iti kṣaṇāt
14. hi ālokasamakāle bhṛgoḥ tataḥ kṣaṇāt pratibhānam
iti ayam matputraḥ kim ciram utkrāntajīvaḥ
14. Indeed, at the very moment of seeing, an intuition instantly flashed into Bhrigu's mind: 'Is this my son, whose life departed long ago?'
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अचिन्तयत एवास्य भविष्यं तनयं ततः ।
कालं प्रति बभूवाशु कोपः परमदारुणः ॥ १५ ॥
acintayata evāsya bhaviṣyaṃ tanayaṃ tataḥ ,
kālaṃ prati babhūvāśu kopaḥ paramadāruṇaḥ 15
15. acintayata eva asya bhaviṣyam tanayam tataḥ
kālam prati babhūva āśu kopaḥ paramadāruṇaḥ
15. asya acintayata eva tanayam bhaviṣyam tataḥ
kālam prati paramadāruṇaḥ kopaḥ āśu babhūva
15. While he was indeed contemplating his son and his (son's) future, an extremely fierce anger quickly arose towards Time (Kāla).
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अकाल एव मत्पुत्रो नीतः किमिति कोपितः ।
कालाय शापमुत्सष्टुं भगवानुपचक्रमे ॥ १६ ॥
akāla eva matputro nītaḥ kimiti kopitaḥ ,
kālāya śāpamutsaṣṭuṃ bhagavānupacakrame 16
16. akāla eva matputraḥ nītaḥ kim iti kopitaḥ
kālāya śāpam utsaṣṭum bhagavān upacakrame
16. bhagavān akāla eva matputraḥ nītaḥ kim iti
kopitaḥ kālāya śāpam utsaṣṭum upacakrame
16. Enraged, contemplating 'Why was my son taken away prematurely?', the venerable sage (Bhrigu) prepared to pronounce a curse upon Time (Kāla).
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अथाकलितरूपोऽसौ कालः कवलितप्रजः ।
आधिभौतिकमास्थाय वपुर्मुनिमुपाययौ ॥ १७ ॥
athākalitarūpo'sau kālaḥ kavalitaprajaḥ ,
ādhibhautikamāsthāya vapurmunimupāyayau 17
17. atha akalitarūpaḥ asau kālaḥ kavalitaprajaḥ
ādhibhautikam āsthāya vapuḥ munim upāyayau
17. atha akalitarūpaḥ kavalitaprajaḥ asau kālaḥ
ādhibhautikam vapuḥ āsthāya munim upāyayau
17. Then, that incomprehensible Time (Kāla), who devours all beings, assumed a physical form and approached the sage.
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खड्गपाशधरः श्रीमान्कुण्डली कवचान्वितः ।
षड्भुजः षण्मुखो बह्व्या वृतः किङ्करसेनया ॥ १८ ॥
khaḍgapāśadharaḥ śrīmānkuṇḍalī kavacānvitaḥ ,
ṣaḍbhujaḥ ṣaṇmukho bahvyā vṛtaḥ kiṅkarasenayā 18
18. khaḍgapāśadharaḥ śrīmān kuṇḍalī kavacānvitaḥ
ṣaḍbhujaḥ ṣaṇmukhaḥ bahvyā vṛtaḥ kiṅkarasenayā
18. saḥ khaḍgapāśadharaḥ śrīmān kuṇḍalī kavacānvitaḥ
ṣaḍbhujaḥ ṣaṇmukhaḥ bahvyā kiṅkarasenayā vṛtaḥ
18. He was glorious, holding a sword and a noose, adorned with earrings, equipped with armor, six-armed, six-faced, and surrounded by a vast army of servants.
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यच्छरीरसमुत्थेन ज्वालाजालेन वल्गता ।
फुल्लकिंशुकवृक्षस्य बभाराद्रेः श्रियं नभः ॥ १९ ॥
yaccharīrasamutthena jvālājālena valgatā ,
phullakiṃśukavṛkṣasya babhārādreḥ śriyaṃ nabhaḥ 19
19. yat śarīrasamutthena jvālājalena valgatā
phullakiṃśukavṛkṣasya babhāra adreḥ śriyam nabhaḥ
19. yat śarīrasamutthena valgatā jvālājalena nabhaḥ
phullakiṃśukavṛkṣasya adreḥ śriyam babhāra
19. The sky assumed the splendor of a mountain adorned with blossoming kiṃśuka trees, due to the leaping network of flames that arose from his body.
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यत्करस्थत्रिशूलाग्रनिःसृतैरग्निमण्डलैः ।
विरेजुरुदितैराशाः कानकैरिव कुण्डलैः ॥ २० ॥
yatkarasthatriśūlāgraniḥsṛtairagnimaṇḍalaiḥ ,
virejuruditairāśāḥ kānakairiva kuṇḍalaiḥ 20
20. yat karasthatriśūlāgranihsṛtaiḥ agnimaṇḍalaiḥ
virejuḥ uditaiḥ āśāḥ kānakaiḥ iva kuṇḍalaiḥ
20. yat karasthatriśūlāgranihsṛtaiḥ agnimaṇḍalaiḥ
āśāḥ uditaiḥ kānakaiḥ kuṇḍalaiḥ iva virejuḥ
20. The directions shone brightly with the circles of fire emanating from the tip of the trident held in his hand, as if adorned with glowing golden earrings.
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यत्परश्वसनापास्तशिखरा मेदिनीभृतः ।
दोलामिव समारूढाश्चेलुः पेतुश्च घूर्णिताः ॥ २१ ॥
yatparaśvasanāpāstaśikharā medinībhṛtaḥ ,
dolāmiva samārūḍhāśceluḥ petuśca ghūrṇitāḥ 21
21. yat paraśvasanāpāstaśikharāḥ medinībhṛtaḥ
dolām iva samārūḍhāḥ celuḥ petuḥ ca ghūrṇitāḥ
21. yat paraśvasanāpāstaśikharāḥ medinībhṛtaḥ
dolām iva samārūḍhāḥ ghūrṇitāḥ ca celuḥ petuḥ
21. The mountains, their peaks hurled off by that powerful wind, swayed as if mounted on a swing, and, whirling, they fell.
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यत्खड्गमण्डलोद्द्योतैः श्यामं बिम्बं विवस्वतः ।
कल्पदग्धजगद्धूमपर्याकुलमिवावभौ ॥ २२ ॥
yatkhaḍgamaṇḍaloddyotaiḥ śyāmaṃ bimbaṃ vivasvataḥ ,
kalpadagdhajagaddhūmaparyākulamivāvabhau 22
22. yat khaḍgamaṇḍaloddyotaiḥ śyāmam bimbam vivasvataḥ
kalpadagdhajagaddhūmaparyākulam iva āvabhau
22. yat vivasvataḥ śyāmam bimbam khaḍgamaṇḍaloddyotaiḥ
kalpadagdhajagaddhūmaparyākulam iva āvabhau
22. The sun's dark disc, illumined by the flashing circles of swords, appeared as if enveloped by the smoke of a world consumed by fire at the end of a cosmic cycle (kalpa).
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स उपेत्य महाबाहो कुपितं तं महामुनिम् ।
कल्पक्षुब्धाब्धिगम्भीरं सान्त्वपूर्वमुवाच ह ॥ २३ ॥
sa upetya mahābāho kupitaṃ taṃ mahāmunim ,
kalpakṣubdhābdhigambhīraṃ sāntvapūrvamuvāca ha 23
23. saḥ upetya mahābāho kupitam tam mahāmunim
kalpakṣubdhābdhigambhīram sāntvapurvam uvāca ha
23. saḥ upetya tam kupitam kalpakṣubdhābdhigambhīram
mahāmunim sāntvapurvam uvāca ha (mahābāho)
23. He, having approached that enraged great sage (mahāmuni), whose demeanor was profound like an ocean agitated at the end of a cosmic cycle (kalpa), addressed him with words of conciliation.
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विज्ञातलोकस्थितयो मुने दृष्टपरावराः ।
हेतुनापि न मुह्यन्ति किं नु हेतुं विनोत्तमाः ॥ २४ ॥
vijñātalokasthitayo mune dṛṣṭaparāvarāḥ ,
hetunāpi na muhyanti kiṃ nu hetuṃ vinottamāḥ 24
24. vijñātalokasititayaḥ mune dṛṣṭaparāvarāḥ hetunā
api na muhyanti kim nu hetum vinā uttamāḥ
24. mune vijñātalokasititayaḥ dṛṣṭaparāvarāḥ hetunā api
na muhyanti kim nu uttamāḥ hetum vinā [na muhyanti]
24. O sage (muni), those who comprehend the nature of the world (loka) and perceive both higher and lower truths are not deluded even when there is a clear cause. How much less, then, are the truly excellent individuals confused without any cause at all?
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त्वमनन्ततपा विप्रो वयं नियतिपालकाः ।
तेन संपूज्यसे पूज्यः साधो नेतरयेच्छया ॥ २५ ॥
tvamanantatapā vipro vayaṃ niyatipālakāḥ ,
tena saṃpūjyase pūjyaḥ sādho netarayecchayā 25
25. tvam anantatapāḥ vipraḥ vayam niyati-pālakāḥ
tena sampūjyase pūjyaḥ sādho na itarayā icchayā
25. anantatapāḥ vipraḥ tvam vayam niyati-pālakāḥ
tena pūjyaḥ sādho na itarayā icchayā sampūjyase
25. You are a Brahmin (vipra) of endless austerities, and we are the guardians of natural law (niyati). Therefore, O venerable and righteous one, you are worshipped, not due to any other desire.
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मा तपःक्षपयाऽबुद्धे कल्पकालमहानलैः ।
यो न दग्धोऽस्मि मे तस्य किं त्वं शापेन धक्ष्यसि ॥ २६ ॥
mā tapaḥkṣapayā'buddhe kalpakālamahānalaiḥ ,
yo na dagdho'smi me tasya kiṃ tvaṃ śāpena dhakṣyasi 26
26. mā tapaḥ-kṣapayā abuddhe kalpakāla-mahā-analaiḥ yaḥ
na dagdhaḥ asmi me tasya kim tvam śāpena dhakṣyasi
26. abuddhe mā tapaḥ-kṣapayā kalpakāla-mahā-analaiḥ yaḥ
na dagdhaḥ asmi tasya me tvam śāpena kim dhakṣyasi
26. O foolish one, do not waste your austerities. How will you burn me with your curse when I was not consumed even by the great fires at the end of a cosmic cycle (kalpa)?
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संसारावलयो ग्रस्ता निगीर्णा रुद्रकोटयः ।
भुक्तानि विष्णुवृन्दानि क्व न शक्ता वयं मुने ॥ २७ ॥
saṃsārāvalayo grastā nigīrṇā rudrakoṭayaḥ ,
bhuktāni viṣṇuvṛndāni kva na śaktā vayaṃ mune 27
27. saṃsāra-avalayaḥ grastāḥ nigīrṇāḥ rudra-koṭayaḥ
bhuktāni viṣṇu-vṛndāni kva na śaktāḥ vayam mune
27. mune saṃsāra-avalayaḥ grastāḥ rudra-koṭayaḥ
nigīrṇāḥ viṣṇu-vṛndāni bhuktāni vayam kva na śaktāḥ
27. O sage, we have devoured countless cycles of transmigration (saṃsāra), swallowed millions of Rudras, and consumed multitudes of Viṣṇus. Where indeed are we not capable?
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भोक्तारो हि वयं ब्रह्मन्भोजनं युष्मदादयः ।
स्वयं नियतिरेषा हि नावयोरेतदीहितम् ॥ २८ ॥
bhoktāro hi vayaṃ brahmanbhojanaṃ yuṣmadādayaḥ ,
svayaṃ niyatireṣā hi nāvayoretadīhitam 28
28. bhoktāraḥ hi vayam brahman bhojanam yuṣmad-ādayaḥ
svayam niyatiḥ eṣā hi na āvayoḥ etat īhitam
28. brahman hi vayam bhoktāraḥ yuṣmad-ādayaḥ bhojanam
eṣā hi svayam niyatiḥ etat āvayoḥ na īhitam
28. Indeed, O Brahmin, we are the enjoyers, and you and others are the food. This is natural law (niyati) itself; this is not our doing.
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स्वयमूर्ध्वं प्रयात्यग्निः स्वयं यान्ति पयांस्यधः ।
भोक्तारं भोजनं याति सृष्टिं चाप्यन्तकः स्वयम् ॥ २९ ॥
svayamūrdhvaṃ prayātyagniḥ svayaṃ yānti payāṃsyadhaḥ ,
bhoktāraṃ bhojanaṃ yāti sṛṣṭiṃ cāpyantakaḥ svayam 29
29. svayam ūrdhvam prayāti agniḥ svayam yānti payāṃsi adhaḥ
bhoktāram bhojanam yāti sṛṣṭim ca api antakaḥ svayam
29. agniḥ svayam ūrdhvam prayāti payāṃsi svayam adhaḥ yānti
bhojanam bhoktāram yāti antakaḥ ca api sṛṣṭim svayam yāti
29. Fire itself rises upwards. Waters themselves go downwards. Food goes to the eater. And similarly, the Destroyer (Antaka) himself approaches creation.
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इदमित्थं मुने रूपं ममेह परमात्मनः ।
स्वात्मनि स्वयमेवात्मा स्वत एव विजृम्भते ॥ ३० ॥
idamitthaṃ mune rūpaṃ mameha paramātmanaḥ ,
svātmani svayamevātmā svata eva vijṛmbhate 30
30. idam ittham mune rūpam mama iha paramātmanaḥ
svātmani svayam eva ātmā svataḥ eva vijṛmbhate
30. mune idam ittham mama iha paramātmanaḥ rūpam
ātmā svayam eva svātmani svataḥ eva vijṛmbhate
30. O sage, such is this form of My supreme self (paramātman) here. The self (ātman) itself, spontaneously, unfolds within its own self (ātman).
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नेह कर्ता न भोक्तास्ति दृष्ट्या नष्टकलङ्कया ।
बहवश्चेह कर्तारो दृष्ट्याऽनष्टकलङ्कया ॥ ३१ ॥
neha kartā na bhoktāsti dṛṣṭyā naṣṭakalaṅkayā ,
bahavaśceha kartāro dṛṣṭyā'naṣṭakalaṅkayā 31
31. na iha kartā na bhoktā asti dṛṣṭyā naṣṭakalankayā
bahavaḥ ca iha kartāraḥ dṛṣṭyā anaṣṭakalankayā
31. iha kartā na asti na bhoktā (asti) dṛṣṭyā naṣṭakalankayā
ca iha bahavaḥ kartāraḥ (santi) dṛṣṭyā anaṣṭakalankayā
31. Here, there is neither a doer nor an enjoyer for one with an unblemished vision. But here, there are many doers for one with a blemished vision.
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कर्तृताकर्तृते ब्रह्मन्केवलं परिकल्पिते ।
असम्यग्दर्शनेनैव न सम्यग्दर्शनस्य ते ॥ ३२ ॥
kartṛtākartṛte brahmankevalaṃ parikalpite ,
asamyagdarśanenaiva na samyagdarśanasya te 32
32. kartṛtā akartṛte brahman kevalam parikalpite
asamyakdarśanena eva na samyakdarśanasya te
32. brahman kartṛtā akartṛte kevalam parikalpite (staḥ)
asamyakdarśanena eva (ete staḥ) te samyakdarśanasya na
32. O Brahman, doership and non-doership are merely imagined. They exist only due to imperfect vision, and not for your perfect vision.
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पुष्पाणि तरुखण्डेषु भूतानि भुवनेषु च ।
स्वयमायान्ति यान्तीह कल्पते हेतुनामभिः ॥ ३३ ॥
puṣpāṇi tarukhaṇḍeṣu bhūtāni bhuvaneṣu ca ,
svayamāyānti yāntīha kalpate hetunāmabhiḥ 33
33. puṣpāṇi tarukhaṇḍeṣu bhūtāni bhuvaneṣu ca
svayam āyānti yānti iha kalpate hetunāmabhiḥ
33. tarukhaṇḍeṣu puṣpāṇi ca bhuvaneṣu bhūtāni iha svayam āyānti yānti ca.
(tat) hetunāmabhiḥ kalpate.
33. Just as flowers in groves and living beings in the worlds spontaneously appear and disappear, so too, this entire process is attributed to various causes.
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अब्बिम्बितस्य चन्द्रस्य चलने कर्त्रकर्तृते ।
न सत्ये नानृते यद्वत्तद्वत्कालस्य सृष्टिषु ॥ ३४ ॥
abbimbitasya candrasya calane kartrakartṛte ,
na satye nānṛte yadvattadvatkālasya sṛṣṭiṣu 34
34. ap bimbitasya candrasya calane kartṛtā akartṛtā
na satye na anṛte yadvat tadvat kālasya sṛṣṭiṣu
34. ap-bimbitasya candrasya calane kartṛtā-akartṛtā yadvat na satye na anṛte (bhavataḥ),
tadvat kālasya sṛṣṭiṣu (api etat asti).
34. Just as the agency and non-agency regarding the movement of the moon reflected in water is neither real nor unreal, so too is it with the creations of time.
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मनो मिथ्याभ्रमाभोगे कर्तृताकर्तृतामयीम् ।
करोति कलनां रज्ज्वां भ्रान्तेक्षण इवाहिताम् ॥ ३५ ॥
mano mithyābhramābhoge kartṛtākartṛtāmayīm ,
karoti kalanāṃ rajjvāṃ bhrāntekṣaṇa ivāhitām 35
35. manaḥ mithyābhrāmābhoge kartṛtākartṛtāmayīm
karoti kalanām rajjvām bhrānteṣaṇaḥ iva āhitām
35. mithyābhrāmābhoge manaḥ,
rajjvām bhrānteṣaṇaḥ iva āhitām kartṛtākartṛtāmayīm kalanām karoti.
35. Just as a person with deluded vision imposes a false perception on a rope, so too the mind, when absorbed in the experience of false delusion, creates the notion consisting of agency and non-agency.
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तेन मागा मुने कोपमापदामीदृशः क्रमः ।
यद्यथा तत्तथैवाशु सत्यमालोकयाकुलः ॥ ३६ ॥
tena māgā mune kopamāpadāmīdṛśaḥ kramaḥ ,
yadyathā tattathaivāśu satyamālokayākulaḥ 36
36. tena mā gāḥ mune kopam āpadām īdṛśaḥ kramaḥ yat
yathā tat tathā eva āśu satyam ālokaya akulaḥ
36. mune,
tena kopam mā gāḥ.
āpadām īdṛśaḥ kramaḥ (asti).
(tvam) yat yathā,
tat tathā eva āśu akulaḥ satyam ālokaya.
36. Therefore, O sage, do not succumb to anger, for such is the inevitable course of adversities. Calmly and swiftly perceive the truth just as it is, whatever its form.
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न वयं प्रतिभार्थेहा नाभिमानवशीकृताः ।
स्वतो हि तात वशगाः केवलं नियतौ स्थिताः ॥ ३७ ॥
na vayaṃ pratibhārthehā nābhimānavaśīkṛtāḥ ,
svato hi tāta vaśagāḥ kevalaṃ niyatau sthitāḥ 37
37. na vayam pratibhārthehāḥ na abhimānavasīkṛtāḥ
svataḥ hi tāta vaśagāḥ kevalam niyatī sthitāḥ
37. tāta vayam pratibhārthehāḥ na abhimānavasīkṛtāḥ
na hi svataḥ kevalam niyatī sthitāḥ vaśagāḥ
37. We are not motivated by the pursuit of fame, nor are we swayed by ego (abhimāna). Indeed, O dear one, by our very nature, we are merely under the sway of and established in destiny (niyati).
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प्रकृतव्यवहारेहानियतीर्निंयतेर्वशात् ।
प्राज्ञाः समभिवर्तन्ते नाभिमानमहातमः ॥ ३८ ॥
prakṛtavyavahārehāniyatīrniṃyatervaśāt ,
prājñāḥ samabhivartante nābhimānamahātamaḥ 38
38. prakṛtavyavahārehāniyatīḥ niyateḥ vaśāt
prājñāḥ samabhivartante na abhimānamahātamaḥ
38. prājñāḥ niyateḥ vaśāt prakṛtavyavahārehāniyatīḥ
samabhivartante abhimānamahātamaḥ na
38. The wise ones conform well to the rules governing activity and striving that arise naturally, by the power of destiny (niyati), and not to the great darkness of ego (abhimāna).
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कर्तव्यमेव नियतं केवलं कार्यकोविदैः ।
सुषुप्तिवृत्तिमाश्रित्य कदाचित्त्वं न नाशय ॥ ३९ ॥
kartavyameva niyataṃ kevalaṃ kāryakovidaiḥ ,
suṣuptivṛttimāśritya kadācittvaṃ na nāśaya 39
39. kartavyam eva niyatam kevalam kāryakovinaiḥ
suṣuptivṛttim āśritya kadācit tvam na nāśaya
39. kāryakovinaiḥ niyatam kevalam kartavyam eva
suṣuptivṛttim āśritya tvam kadācit na nāśaya
39. That which is to be done, and is indeed fixed (as one's duty or karma), should be performed solely by those skilled in action. Do not ever waste your time by resorting to the state of deep sleep.
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क्व सा ज्ञानमयी दृष्टिः क्व महत्त्वं क्व धीरता ।
मार्गे सर्वप्रसिद्धेऽपि किमन्ध इव मुह्यसि ॥ ४० ॥
kva sā jñānamayī dṛṣṭiḥ kva mahattvaṃ kva dhīratā ,
mārge sarvaprasiddhe'pi kimandha iva muhyasi 40
40. kva sā jñānamayī dṛṣṭiḥ kva mahatvam kva dhīratā
mārge sarvaprasiddhe api kim andhaḥ iva muhyasi
40. sā jñānamayī dṛṣṭiḥ kva mahatvam kva dhīratā kva
sarvaprasiddhe mārge api kim andhaḥ iva tvam muhyasi
40. Where is that vision imbued with knowledge, where is that greatness, where is that steadfastness? Even though the path is universally known, why do you become bewildered like a blind person?
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स्वकर्मफलपाकोत्थामविचार्य दशां मुने ।
किं मूर्ख इव सर्वज्ञ मुधा मां शप्तुमिच्छसि ॥ ४१ ॥
svakarmaphalapākotthāmavicārya daśāṃ mune ,
kiṃ mūrkha iva sarvajña mudhā māṃ śaptumicchasi 41
41. svakarmaphalapākotthām avicārya daśām mune kim
mūrkha iva sarvajña mudhā mām śaptum icchasi
41. mune sarvajña svakarmaphalapākotthām daśām
avicārya kim mūrkha iva mudhā mām śaptum icchasi
41. O sage, without considering the state (daśā) that has arisen from the ripening of the fruit of one's own actions (karma), why, O omniscient one, do you wish to curse me uselessly, like a fool?
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देहिनामिह सर्वेषां शरीरं द्विविधं मुने ।
किं न जानासि तं देहमेकमन्यन्मनोभिधम् ॥ ४२ ॥
dehināmiha sarveṣāṃ śarīraṃ dvividhaṃ mune ,
kiṃ na jānāsi taṃ dehamekamanyanmanobhidham 42
42. dehinām iha sarveṣām śarīram dvividham mune
kim na jānāsi tam deham ekam anyat manobhidham
42. mune iha sarveṣām dehinām śarīram dvividham
kim tam ekam deham anyat manobhidham na jānāsi
42. O sage, for all embodied beings here, the body (śarīra) is of two kinds. Do you not know that one is the physical body (deha) and the other is called mind (manas)?
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तत्र देहो जडोऽत्यर्थमाविनाशपरायणः ।
मनस्तुच्छं च नियतं कदर्थीक्रियते तव ॥ ४३ ॥
tatra deho jaḍo'tyarthamāvināśaparāyaṇaḥ ,
manastucchaṃ ca niyataṃ kadarthīkriyate tava 43
43. tatra dehaḥ jaḍaḥ atyartham āvināśaparāyaṇaḥ
manaḥ tuccham ca niyatam kadarthīkriyate tava
43. tatra dehaḥ atyartham jaḍaḥ āvināśaparāyaṇaḥ
tava tuccham manaḥ ca niyatam kadarthīkriyate
43. Among these, the physical body (deha) is extremely inert, ever-prone to destruction. But your mind (manas), which is insignificant, is constantly being reviled/abused.
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चतुरेण यथा साधो रथः सारथिनोह्यते ।
कुर्वता किंचन स्नेहाद्देहोऽयं मनसा तथा ॥ ४४ ॥
catureṇa yathā sādho rathaḥ sārathinohyate ,
kurvatā kiṃcana snehāddeho'yaṃ manasā tathā 44
44. catureṇa yathā sādho rathaḥ sārathinā uhyate
kurvatā kiñcana snehāt dehaḥ ayam manasā tathā
44. sādho yathā catureṇa sārathinā rathaḥ uhyate,
tathā kiñcana snehāt kurvatā manasā ayam dehaḥ (uhyate)
44. Just as, O virtuous one, a chariot (ratha) is borne by a skillful charioteer, so too, this physical body (deha) is carried by the mind (manas), which acts with some affection.
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असत्संकल्पः क्रियते सच्छरीरं विनाश्यते ।
क्षणेन मनसा पङ्कपुरुषः शिशुना यथा ॥ ४५ ॥
asatsaṃkalpaḥ kriyate saccharīraṃ vināśyate ,
kṣaṇena manasā paṅkapuruṣaḥ śiśunā yathā 45
45. asatsaṅkalpaḥ kriyate saccharīraṃ vināśyate
kṣaṇena manasā paṅkapuruṣaḥ śiśunā yathā
45. asatsaṅkalpaḥ kriyate saccharīraṃ vināśyate
kṣaṇena manasā paṅkapuruṣaḥ śiśunā yathā
45. Just as a child, in an instant, creates a mud-figure and then destroys it, so too, by the mind (manas), an unreal intention (saṅkalpa) is made, and a good body is destroyed.
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चित्तमेवेह पुरुषस्तत्कृतं कृतमुच्यते ।
तद्बद्धं कलनाहेतोः कलनास्तं विमुच्यते ॥ ४६ ॥
cittameveha puruṣastatkṛtaṃ kṛtamucyate ,
tadbaddhaṃ kalanāhetoḥ kalanāstaṃ vimucyate 46
46. cittam eva iha puruṣaḥ tatkṛtam kṛtam ucyate
tat baddham kalanāhetoḥ kalanāstam vimucyate
46. cittam eva iha puruṣaḥ tatkṛtam kṛtam ucyate
tat baddham kalanāhetoḥ kalanāstam vimucyate
46. The mind (citta) itself here is the individual self (puruṣa); what is done by it is called action (karma). That (mind) is bound due to conceptualization, and it is liberated (mokṣa) when conceptualization ceases.
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अयं देह इवात्रस्थमिदमङ्गमिदं शिरः ।
इदं स्फारविकारं तन्मन एवाभिधीयते ॥ ४७ ॥
ayaṃ deha ivātrasthamidamaṅgamidaṃ śiraḥ ,
idaṃ sphāravikāraṃ tanmana evābhidhīyate 47
47. ayam dehaḥ iva atra-stham idam aṅgam idam śiraḥ
idam sphāravikāram tat manaḥ eva abhidhīyate
47. ayam dehaḥ iva atra-stham idam aṅgam idam śiraḥ
idam sphāravikāram tat manaḥ eva abhidhīyate
47. Just as this body, with its parts like this limb and this head, is present here, so too, this extensive modification (vikāra) is indeed called the mind (manas).
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मनो हि जीवाज्जीवाख्यं निश्चयैकतया नु धीः ।
अहङ्कारोऽभिमन्तृत्वान्नानाता स्वयमेव हि ॥ ४८ ॥
mano hi jīvājjīvākhyaṃ niścayaikatayā nu dhīḥ ,
ahaṅkāro'bhimantṛtvānnānātā svayameva hi 48
48. manaḥ hi jīvāt jīvākhyam niścayaikatayā nu dhīḥ
ahaṅkāraḥ abhimantṛtvāt nānātā svayam eva hi
48. manaḥ hi jīvāt jīvākhyam niścayaikatayā nu dhīḥ
ahaṅkāraḥ abhimantṛtvāt nānātā svayam eva hi
48. Indeed, the mind (manas) is called the individual soul (jīva) by virtue of being the individual soul (jīva); the intellect (dhī) is characterized by singular determination. The ego (ahaṅkāra) arises from the sense of identification (abhimantṛtva), and diversity (nānātā) is indeed its very nature.
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देहवासनया चेतस्त्वन्यानि स्वानि चेच्छया ।
पार्थिवानि शरीराणि ह्यसन्ति परिपश्यति ॥ ४९ ॥
dehavāsanayā cetastvanyāni svāni cecchayā ,
pārthivāni śarīrāṇi hyasanti paripaśyati 49
49. dehavāsanayā cetas tu anyāni svāni ca icchayā
pārthivāni śarīrāṇi hi asanti paripaśyati
49. cetas dehavāsanayā icchayā ca anyāni svāni
pārthivāni śarīrāṇi hi asanti tu paripaśyati
49. Driven by the latent impressions (vāsanā) of the body, the mind, by its own desire, perceives other earthly bodies, and even its own, as non-existent (asatt).
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आलोकयति चेत्सत्यं तदा सत्यमयीं मनः ।
शरीरभावनां त्यक्त्वा परामायाति निर्वृतिम् ॥ ५० ॥
ālokayati cetsatyaṃ tadā satyamayīṃ manaḥ ,
śarīrabhāvanāṃ tyaktvā parāmāyāti nirvṛtim 50
50. ālokayati cet satyam tadā satyamayīm manas
śarīrabhāvanām tyaktvā parām āyāti nirvṛtim
50. cet manas satyam ālokayati tadā śarīrabhāvanām
tyaktvā satyamayīm parām nirvṛtim āyāti
50. If the mind perceives the truth, then, abandoning the conception of the body, it attains supreme, truth-filled tranquility (nirvṛti).
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तन्मनस्तव पुत्रस्य समाधौ त्वयि संस्थिते ।
स्वमनोरथमार्गेण दूराद्दूरतरं गतम् ॥ ५१ ॥
tanmanastava putrasya samādhau tvayi saṃsthite ,
svamanorathamārgeṇa dūrāddūrataraṃ gatam 51
51. tat manas tava putrasya samādhau tvayi saṃsthite
svamanorathamārgeṇa dūrāt dūrataram gatam
51. tava putrasya tat manas samādhau tvayi saṃsthite
svamanorathamārgeṇa dūrāt dūrataram gatam
51. That mind of your son, though it should be fixed in meditative absorption (samādhi) upon you, has gone farther and farther away along the path of its own desires.
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इममौशनसं त्यक्त्वा देहं मन्दरकन्दरे ।
प्रयातो वैबुधं सद्म नीडोड्डीनः खगो यथा ॥ ५२ ॥
imamauśanasaṃ tyaktvā dehaṃ mandarakandare ,
prayāto vaibudhaṃ sadma nīḍoḍḍīnaḥ khago yathā 52
52. imam auśanasam tyaktvā deham mandarakandare
prayātaḥ vaibudham sadma nīḍodḍīnaḥ khagaḥ yathā
52. yathā nīḍodḍīnaḥ khagaḥ (tathā saḥ) mandarakandare
imam auśanasam deham tyaktvā vaibudham sadma prayātaḥ
52. Having abandoned this body, which was related to Uśanas, in the cave of Mount Mandara, he departed to the divine abode, just as a bird flies away from its nest.
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तत्र मन्दरगुञ्जेषु पारिजाततलेषु च ।
नन्दनोद्यानखण्डेषु लोकपालपुरेषु च ॥ ५३ ॥
tatra mandaraguñjeṣu pārijātataleṣu ca ,
nandanodyānakhaṇḍeṣu lokapālapureṣu ca 53
53. tatra mandaraguñjeṣu pārijātataleṣu ca
nandanodyānakhaṇḍeṣu lokapālapureṣu ca
53. tatra mandaraguñjeṣu pārijātataleṣu ca
nandanodyānakhaṇḍeṣu lokapālapureṣu ca
53. There, in the grottos of the Mandara mountain, at the foot of the Pārijāta trees, in various parts of the Nandana gardens, and in the cities of the world-guardians (lokapālas).
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मुने चतुर्युगान्यष्टौ विश्वाचीं देवसुन्दरीम् ।
असेवत महातेजाः षट्पदः पद्मिनीमिव ॥ ५४ ॥
mune caturyugānyaṣṭau viśvācīṃ devasundarīm ,
asevata mahātejāḥ ṣaṭpadaḥ padminīmiva 54
54. mune caturyugāni aṣṭau viśvācīṃ devasundarīm
asevata mahātejāḥ ṣaṭpadaḥ padminīm iva
54. mune mahātejāḥ aṣṭau caturyugāni devasundarīm
viśvācīṃ asevata ṣaṭpadaḥ padminīm iva
54. O sage, the greatly energetic one enjoyed Viśvācī, the celestial beauty, for eight cycles of four yugas (caturyugas), just as a bee enjoys a lotus.
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तीव्रसंवेगसंपन्नस्वसंकल्पोपकल्पिते ।
अथ पुण्यक्षये जाते नीहार इव शार्वरे ॥ ५५ ॥
tīvrasaṃvegasaṃpannasvasaṃkalpopakalpite ,
atha puṇyakṣaye jāte nīhāra iva śārvare 55
55. tīvrasaṃvegasampannasvasaṅkalpopakalpite
atha puṇyakṣaye jāte nīhāra iva śārvare
55. atha puṇyakṣaye jāte
tīvrasaṃvegasampannasvasaṅkalpopakalpite nīhāra iva śārvare
55. Then, upon the exhaustion of his merit, from that state brought about by his own intense resolve and imbued with strong impetus, just like a nocturnal mist (disappears)...
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प्रम्लानकुसुमोत्तंसः खिन्नाङ्गावयवोल्लसः ।
स पपात तया सार्धं कालपक्वं फलं यथा ॥ ५६ ॥
pramlānakusumottaṃsaḥ khinnāṅgāvayavollasaḥ ,
sa papāta tayā sārdhaṃ kālapakvaṃ phalaṃ yathā 56
56. pramlānakusumottaṃsaḥ khinnāṅgāvayavollasaḥ sa
papāta tayā sārdham kālapakvaṃ phalaṃ yathā
56. sa pramlānakusumottaṃsaḥ khinnāṅgāvayavollasaḥ
tayā sārdham papāta yathā kālapakvaṃ phalaṃ
56. He, with his flower-crest withered and his limbs weary and trembling, fell down with her (Viśvācī), just as a fruit ripened by time falls.
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वैबुधं तत्परित्यज्य नभस्येव शरीरकम् ।
भूताकाशमथासाद्य वसुधायां व्यजायत ॥ ५७ ॥
vaibudhaṃ tatparityajya nabhasyeva śarīrakam ,
bhūtākāśamathāsādya vasudhāyāṃ vyajāyata 57
57. vaibudham tat parityajya nabhasi eva śarīrakam
bhūtākāśam atha āsādya vasudhāyām vyajāyata
57. tat vaibudham śarīrakam parityajya nabhasi eva
atha bhūtākāśam āsādya vasudhāyām vyajāyata
57. Having abandoned that divine (vaibudham) form, and then having attained a subtle body (śarīrakam) made of elemental space (bhūtākāśam) while still in the sky, he was born on the earth.
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आसीद्विप्रो दशार्णेषु कोसलेषु महीपतिः ।
धीवरोऽथ महाटव्यां हंसस्त्रिपथगातटे ॥ ५८ ॥
āsīdvipro daśārṇeṣu kosaleṣu mahīpatiḥ ,
dhīvaro'tha mahāṭavyāṃ haṃsastripathagātaṭe 58
58. āsīt vipraḥ daśārṇeṣu kosaleṣu mahīpatiḥ
dhīvaraḥ atha mahāṭavyām haṃsaḥ tripathagātaṭe
58. daśārṇeṣu vipraḥ āsīt kosaleṣu mahīpatiḥ atha
mahāṭavyām dhīvaraḥ tripathagātaṭe haṃsaḥ
58. He was a Brahmin in the Daśārṇa country, a king in Kosala, then a fisherman in a great forest, and a swan on the bank of the Tripathagā (Ganges).
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सूर्यवंशे नृपः पौण्ड्रः सौरशाल्वेषु देशिकः ।
कल्पं विद्याधरः श्रीमान्धीमानथ मुनेः सुतः ॥ ५९ ॥
sūryavaṃśe nṛpaḥ pauṇḍraḥ sauraśālveṣu deśikaḥ ,
kalpaṃ vidyādharaḥ śrīmāndhīmānatha muneḥ sutaḥ 59
59. sūryavaṃśe nṛpaḥ pauṇḍraḥ sauraśālveṣu deśikaḥ
kalpam vidyādharaḥ śrīmān dhīmān atha muneḥ sutaḥ
59. sūryavaṃśe pauṇḍraḥ nṛpaḥ sauraśālveṣu deśikaḥ
kalpam śrīmān vidyādharaḥ atha dhīmān muneḥ sutaḥ
59. He was King Pauṇḍra in the Solar dynasty (Sūryavaṃśa); a ruler in the Sauraśālva region; then for an entire aeon (kalpam) he was a glorious (śrīmān) Vidyādhara, and thereafter, a wise (dhīmān) son of a sage.
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मद्रेष्वथ महीपालस्ततस्तापसबालकः ।
वासुदेव इति ख्यातः समङ्गायास्तटे स्थितः ॥ ६० ॥
madreṣvatha mahīpālastatastāpasabālakaḥ ,
vāsudeva iti khyātaḥ samaṅgāyāstaṭe sthitaḥ 60
60. madreṣu atha mahīpālaḥ tataḥ tāpasabālakaḥ
vāsudeva iti khyātaḥ samaṅgāyāḥ taṭe sthitaḥ
60. atha madreṣu mahīpālaḥ tataḥ vāsudeva iti
khyātaḥ tāpasabālakaḥ samaṅgāyāḥ taṭe sthitaḥ
60. Then, he was a king in the Madra country; and thereafter, a young ascetic (tāpasabālaka), known as Vāsudeva, residing on the bank of the Samaṅgā river.
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अन्यास्वपि विचित्रासु वासनावशतः स्वयम् ।
विषमास्वेव पुत्रस्ते चचारान्तरयोनिषु ॥ ६१ ॥
anyāsvapi vicitrāsu vāsanāvaśataḥ svayam ,
viṣamāsveva putraste cacārāntarayoniṣu 61
61. anyāsu api vicitrāsu vāsanāvaśataḥ svayam
viṣamāsu eva putraḥ te cacāra antarayoniṣu
61. te putraḥ vāsanāvaśataḥ svayam anyāsu api
vicitrāsu viṣamāsu eva antarayoniṣu cacāra
61. Your son, driven by his inherent inclinations (vāsanā), himself wandered through other, diverse, and difficult births.
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अभूद्विन्ध्यनगे भूयः किरातः कैकटेषु च ।
सौवीरेष्वथ सामन्तस्त्रिगर्तेषु च गर्दभः ॥ ६२ ॥
abhūdvindhyanage bhūyaḥ kirātaḥ kaikaṭeṣu ca ,
sauvīreṣvatha sāmantastrigarteṣu ca gardabhaḥ 62
62. abhūt vindhyanage bhūyaḥ kirātaḥ kaikaṭeṣu ca
sauvīreṣu atha sāmantas trigarteṣu ca gardabhaḥ
62. bhūyaḥ saḥ vindhyanage kirātaḥ
abhūt ca kaikaṭeṣu [kirātaḥ abhūt]
atha sauvīreṣu sāmantaḥ [abhūt]
ca trigarteṣu gardabhaḥ [abhūt]
62. Again, he became a Kirāta in the Vindhya mountains and [a native] among the Kaikaṭas. Then, he was a chieftain among the Sauvīras, and a donkey among the Trigartas.
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वंशगुल्मः किरातेषु हरिणश्चीनजङ्गले ।
सरीसृपस्तालवृक्षे तमाले वनकुक्कुटः ॥ ६३ ॥
vaṃśagulmaḥ kirāteṣu hariṇaścīnajaṅgale ,
sarīsṛpastālavṛkṣe tamāle vanakukkuṭaḥ 63
63. vaṃśagulmaḥ kirāteṣu hariṇaḥ cīnajaṅgale
sarīsṛpaḥ tālavṛkṣe tamāle vanakukkuṭaḥ
63. kirāteṣu vaṃśagulmaḥ [abhūt] cīnajaṅgale hariṇaḥ [abhūt]
tālavṛkṣe sarīsṛpaḥ [abhūt] tamāle vanakukkuṭaḥ [abhūt]
63. Among the Kirātas, he became a bamboo thicket; in the Chinese jungle, a deer; in a palm tree, a creeping animal (sarīsṛpa); and in a tamāla tree, a wild fowl (vanakukkuṭa).
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अयं स पुत्रो भवतो भूत्वा मन्त्रविदां वरः ।
प्रजजाप पुरा विद्यां विद्याधरपुरप्रदाम् ॥ ६४ ॥
ayaṃ sa putro bhavato bhūtvā mantravidāṃ varaḥ ,
prajajāpa purā vidyāṃ vidyādharapurapradām 64
64. ayam saḥ putraḥ bhavataḥ bhūtvā mantravidām
varaḥ prajajāpa purā vidyām vidyādharapurapradām
64. ayam saḥ bhavataḥ putraḥ mantravidām varaḥ bhūtvā
purā vidyādharapurapradām vidyām prajajāpa
64. This is that very son of yours who, having been the best among those skilled in sacred chants (mantras), formerly recited the mystic knowledge (vidyā) that bestows the city of the Vidyādharas.
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तेनासावभवद्ब्रह्मन्व्योम्नि विद्याधरो महान् ।
हारकुण्डलकेयूरलीलानिचयलालकः ॥ ६५ ॥
tenāsāvabhavadbrahmanvyomni vidyādharo mahān ,
hārakuṇḍalakeyūralīlānicayalālakaḥ 65
65. tena asau abhavat brahman vyomni vidyādharaḥ
mahān hārakunḍalakeyūralīlānicayalālakaḥ
65. brahman tena asau vyomni mahān vidyādharaḥ
hārakunḍalakeyūralīlānicayalālakaḥ abhavat
65. O Brahman, through that, he became a great celestial being (vidyādhara) in the sky, adorned with a profusion of necklaces, earrings, and armlets, moving with grace.
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नायिकानलिनीभानुः पुष्पचाप इवापरः ।
विद्याधरीणां दयितो गन्धर्वपुरभूषणः ॥ ६६ ॥
nāyikānalinībhānuḥ puṣpacāpa ivāparaḥ ,
vidyādharīṇāṃ dayito gandharvapurabhūṣaṇaḥ 66
66. nāyikānalinībhānuḥ puṣpacāpaḥ iva aparaḥ
vidyādharīṇām dayitaḥ gandharvapurabhūṣaṇaḥ
66. aparaḥ puṣpacāpaḥ iva,
nāyikānalinībhānuḥ,
vidyādharīṇām dayitaḥ gandharvapurabhūṣaṇaḥ
66. He was like the sun to the lotus-like heroines, like another god of love (puṣpacāpa), beloved by the Vidyadhara women, and an adornment to the city of the Gandharvas.
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स कल्पावधिमासाद्य द्वादशादित्यधामनि ।
जगाम भस्मशेषत्वं शलभः पावके यथा ॥ ६७ ॥
sa kalpāvadhimāsādya dvādaśādityadhāmani ,
jagāma bhasmaśeṣatvaṃ śalabhaḥ pāvake yathā 67
67. sa kalpāvavhim āsādya dvādaśādityadhāmani
jagāma bhasmaśeṣatvam śalabhaḥ pāvake yathā
67. sa kalpāvavhim āsādya dvādaśādityadhāmani
śalabhaḥ pāvake yathā bhasmaśeṣatvam jagāma
67. Having reached the end of a cosmic eon (kalpa), he attained the state of being reduced to ashes in the abode of the twelve suns (dvādaśādityadhāmani), just as a moth (śalabha) does in fire.
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जगन्निर्माणरहिते स्फारे नभसि सा ततः ।
वासना तस्य बभ्राम निर्नीडा विहगी यथा ॥ ६८ ॥
jagannirmāṇarahite sphāre nabhasi sā tataḥ ,
vāsanā tasya babhrāma nirnīḍā vihagī yathā 68
68. jagannirmāṇarahite sphāre nabhasi sā tataḥ
vāsanā tasya babhrāma nirnīḍā vihagī yathā
68. tataḥ sā tasya vāsanā jagannirmāṇarahite
sphāre nabhasi nirnīḍā vihagī yathā babhrāma
68. Thereafter, in the vast, world-creation-devoid sky, his latent impression (vāsanā) wandered like a nestless female bird.
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अथ कालेन संजाते विचित्रारम्भकारिणि ।
संसाररचनारम्भे ब्राह्मे रात्रिविपर्यये ॥ ६९ ॥
atha kālena saṃjāte vicitrārambhakāriṇi ,
saṃsāraracanārambhe brāhme rātriviparyaye 69
69. atha kālena saṃjāte vicitrārambhakāriṇi
saṃsāraracanārambhe brāhme rātriviparyaye
69. atha kālena saṃjāte brāhme rātriviparyaye
saṃsāraracanārambhe vicitrārambhakāriṇi
69. Then, when the time arrived for the reversal of Brahmā's night (rātriviparyaya), marking the beginning of the world's (saṃsāra) creation and initiating various unique developments...
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सा मुने वासना तस्य वातव्याचलिता सती ।
कृते ब्राह्मणतामेत्य जातोऽद्य वसुधातले ॥ ७० ॥
sā mune vāsanā tasya vātavyācalitā satī ,
kṛte brāhmaṇatāmetya jāto'dya vasudhātale 70
70. sā mune vāsanā tasya vātavyācalitā satī kṛte
brāhmaṇatām etya jātaḥ adya vasudhātale
70. mune sā tasya vāsanā vātavyācalitā satī kṛte
brāhmaṇatām etya adya vasudhātale jātaḥ
70. O sage (mune), that impression (vāsanā) of his, agitated as if by wind, was born today on the surface of the earth, having attained the state of a brahmin in the Kṛta age.
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वासुदेवाभिधानोऽसौ मुने विप्रकुमारकः ।
जातो मतिमतां मध्ये समधीताखिलश्रुतिः ॥ ७१ ॥
vāsudevābhidhāno'sau mune viprakumārakaḥ ,
jāto matimatāṃ madhye samadhītākhilaśrutiḥ 71
71. vāsudevābhidhānaḥ asau mune viprakumārakah
jātaḥ matimatām madhye samadhītākhilaśrutiḥ
71. mune asau vāsudevābhidhānaḥ viprakumārakah
matimatām madhye samadhītākhilaśrutiḥ jātaḥ
71. O sage (mune), this young brahmin, named Vāsudeva, was born among the intelligent ones, having completely mastered all the scriptures (śruti).
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कल्पं विद्याधरो भूत्वा नद्यास्त्वथ महामुने ।
तपश्चरति ते पुत्रः समङ्गायास्तटे स्थितः ॥ ७२ ॥
kalpaṃ vidyādharo bhūtvā nadyāstvatha mahāmune ,
tapaścarati te putraḥ samaṅgāyāstaṭe sthitaḥ 72
72. kalpam vidyādharaḥ bhūtvā nadyāḥ tu atha mahāmune
tapaḥ carati te putraḥ samaṅgāyāḥ taṭe sthitaḥ
72. atha mahāmune te putraḥ kalpam vidyādharaḥ bhūtvā
nadyāḥ samaṅgāyāḥ taṭe sthitaḥ tu tapaḥ carati
72. And now, O great sage (mahāmune), your son, having become a Vidyādhara, stands on the bank of the river Samangā and practices austerity (tapas) for an entire cosmic age (kalpa).
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विविधविषयवासनानुवृत्त्या खदिरकरञ्जकरालकोटरासु ।
जगति जठरयोनिषु प्रयातो गहनतरासु च काननस्थलीषु ॥ ७३ ॥
vividhaviṣayavāsanānuvṛttyā khadirakarañjakarālakoṭarāsu ,
jagati jaṭharayoniṣu prayāto gahanatarāsu ca kānanasthalīṣu 73
73. vividhaviṣayavāsanānuvṛttyā khadirakarañjakarālakoṭarāsu
jagati jaṭharayoniṣu prayātaḥ gahanatarāsu ca kānanastalīṣu
73. (saḥ) vividhaviṣayavāsanānuvṛttyā
jagati jaṭharayoniṣu
gahanatarāsu kānanastalīṣu ca
khadirakarañjakarālakoṭarāsu prayātaḥ
73. Due to the persistent attachment to various sense objects, he has journeyed through this world, taking birth in various wombs and residing in exceedingly dense forest regions, as well as the terrible hollows of Khadira and Karañja trees.
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vairāgya prakaraṇa

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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

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 (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 (current chapter) 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