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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-23

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श्रीवसिष्ठ उवाच ।
य उत्तमपदालम्बी चक्रभ्रमवदास्थितः ।
शरीरनगरीराज्यं कुर्वन्नपि न लिप्यते ॥ १ ॥
śrīvasiṣṭha uvāca ,
ya uttamapadālambī cakrabhramavadāsthitaḥ ,
śarīranagarīrājyaṃ kurvannapi na lipyate 1
1. śrīvasiṣṭha uvāca | yaḥ uttamapadālambī cakrabhramavat
āsthitaḥ | śarīranagarīrājyam kurvan api na lipyate ||
1. śrīvasiṣṭhaḥ uvāca yaḥ uttamapadālambī cakrabhramavat
āsthitaḥ śarīranagarīrājyam kurvan api na lipyate
1. Śrī Vasiṣṭha said: "He who, resting on the supreme state, remains established like the rotation of a wheel (cakra) – active but fundamentally unmoving – is not tainted even while governing the kingdom of the body-city."
तस्येयं भोगमोक्षार्थं तज्ज्ञस्योपवनोपमा ।
सुखायैव न दुःखाय स्वशरीरमहापुरी ॥ २ ॥
tasyeyaṃ bhogamokṣārthaṃ tajjñasyopavanopamā ,
sukhāyaiva na duḥkhāya svaśarīramahāpurī 2
2. tasya iyam bhoga-mokṣa-artham tat-jñasya upavana-upamā
| sukhāya eva na duḥkhāya sva-śarīra-mahāpurī ||
2. tat-jñasya tasya iyam sva-śarīra-mahāpurī bhoga-mokṣa-artham upavana-upamā (asti).
sukhāya eva (bhavati),
duḥkhāya na (bhavati).
2. For the one who knows its true nature, this great city, his own body, is like a pleasure garden, serving for both worldly enjoyment (bhoga) and ultimate liberation (mokṣa). It is solely for happiness, not for sorrow.
श्रीराम उवाच ।
नगरीत्वं शरीरस्य कथं नाम महामुने ।
एतां चाधिवसन्योगी कथं राजसुखैकभाक् ॥ ३ ॥
śrīrāma uvāca ,
nagarītvaṃ śarīrasya kathaṃ nāma mahāmune ,
etāṃ cādhivasanyogī kathaṃ rājasukhaikabhāk 3
3. śrīrāma uvāca | nagarītvam śarīrasya katham nāma mahāmune
| etām ca adhivasan yogī katham rāja-sukha-eka-bhāk ||
3. śrīrāma uvāca.
mahāmune,
śarīrasya nagarītvam katham nāma? ca etām adhivasan yogī katham rāja-sukha-eka-bhāk (bhavati)?
3. Śrī Rāma said: O great sage, how indeed is the body a city (nagarī)? And how does a practitioner of yoga (yogī), dwelling within this [body-city], become the sole partaker of royal happiness?
श्रीवसिष्ठ उवाच ।
रम्येयं देहनगरी राम सर्वगुणान्विता ।
ज्ञस्यानन्तविलासाढ्या स्वालोकार्कप्रकाशिता ॥ ४ ॥
śrīvasiṣṭha uvāca ,
ramyeyaṃ dehanagarī rāma sarvaguṇānvitā ,
jñasyānantavilāsāḍhyā svālokārkaprakāśitā 4
4. śrīvasiṣṭha uvāca | ramyā iyam
deha-nagarī rāma sarva-guṇa-anvitā
| jñasya ananta-vilāsa-āḍhyā
sva-āloka-arka-prakāśitā ||
4. śrīvasiṣṭha uvāca.
rāma,
iyam ramyā deha-nagarī sarva-guṇa-anvitā (asti).
jñasya (sati) ananta-vilāsa-āḍhyā (asti),
(ca) sva-āloka-arka-prakāśitā (asti).
4. Śrī Vasiṣṭha said: O Rāma, this charming body-city is endowed with all virtues. For the knower, it is rich in infinite enjoyments, and it is illuminated by the sun of its own inner light.
नेत्रवातायनोद्द्योतप्रकाशभुवनान्तरा ।
करप्रतोलीविस्तारप्राप्तपादोपजाङ्गला ॥ ५ ॥
netravātāyanoddyotaprakāśabhuvanāntarā ,
karapratolīvistāraprāptapādopajāṅgalā 5
5. netra-vātāyana-uddyota-prakāśa-bhuvana-antarā |
kara-pratolī-vistāra-prāpta-pāda-upajāṅgalā ||
5. iyam (nagarī) netra-vātāyana-uddyota-prakāśa-bhuvana-antarā (asti).
(iyam ca) kara-pratolī-vistāra-prāpta-pāda-upajāṅgalā (asti).
5. Its interior realms are brightly lit by the radiance streaming from its eye-windows. Its lower, foot-like regions, resembling a wild area, are reached through the outstretched gate-like arms.
रोमराजीलतागुल्मा त्वचाजालकमालिता ।
गुल्फाङ्गुल्यां प्रविश्रान्तजङ्घोरुस्तम्भमण्डला ॥ ६ ॥
romarājīlatāgulmā tvacājālakamālitā ,
gulphāṅgulyāṃ praviśrāntajaṅghorustambhamaṇḍalā 6
6. romarājīlatāgulmā tvacājālakamālitā
gulphaṅgulyām praviśrāntajaṅghorustambhamaṇḍalā
6. romarājīlatāgulmā tvacājālakamālitā
gulphaṅgulyām praviśrāntajaṅghorustambhamaṇḍalā
6. She is a thicket of vines formed by lines of delicate hair, adorned with a network of skin, and her full expanse of pillar-like calves and thighs rests firmly from her ankles to her toes.
रेखाविभक्तपादाग्रशिलाप्रथमनिर्मिता ।
चर्ममर्मशिरासारसंधिसीमामनोरमा ॥ ७ ॥
rekhāvibhaktapādāgraśilāprathamanirmitā ,
carmamarmaśirāsārasaṃdhisīmāmanoramā 7
7. rekhāvibhaktapādāgraśilāprathamanirmitā
carmamarmaśirāsārasandhisīmāmanoramā
7. rekhāvibhaktapādāgraśilāprathamanirmitā
carmamarmaśirāsārasandhisīmāmanoramā
7. Her form is as if first sculpted from a stone with foot-tips distinctly marked by lines; she is enchanting due to the beautifully defined contours of her skin, vital points, sinews, and joints.
उरूरुतनुभागाग्रनिर्मितोपस्थनिम्नगा ।
कचत्केशावलीकाचदलप्रस्थवनावृता ॥ ८ ॥
urūrutanubhāgāgranirmitopasthanimnagā ,
kacatkeśāvalīkācadalaprasthavanāvṛtā 8
8. urūrutanubhāgāgranirmitopasthanimnagā
kacatkeśāvalīkācadalaprastavanāvṛtā
8. urūrutanubhāgāgranirmitopasthanimnagā
kacatkeśāvalīkācadalaprastavanāvṛtā
8. Her generative organ (upastha) is a river-like channel formed at the forefront of the slender parts of her thighs; it is covered by a forest-like expanse of glistening, mica-like hair.
भ्रूललाटोष्ठसच्छायवदनोद्यानशोभिता ।
दृष्टिपातोत्पलाकीर्णकपोलविपुलस्थली ॥ ९ ॥
bhrūlalāṭoṣṭhasacchāyavadanodyānaśobhitā ,
dṛṣṭipātotpalākīrṇakapolavipulasthalī 9
9. bhrūlalāṭoṣṭhasacchāyavadanodyānaśobhitā
dṛṣṭipātotpalākīrṇakapolavipulasthalī
9. bhrūlalāṭoṣṭhasacchāyavadanodyānaśobhitā
dṛṣṭipātotpalākīrṇakapolavipulasthalī
9. She is graced with a face-garden, lovely with its eyebrows, forehead, and lips; and her broad cheek-regions are scattered with lotus-like glances.
वक्षःस्थलसरःस्यूतकुचपङ्कजकोरका ।
घनरोमावलीच्छन्नस्कन्धक्रीडाशिलोच्चया ॥ १० ॥
vakṣaḥsthalasaraḥsyūtakucapaṅkajakorakā ,
ghanaromāvalīcchannaskandhakrīḍāśiloccayā 10
10. vakṣaḥsthala-saraḥ-syūta-kuca-paṅkaja-korakā
ghana-romāvalī-cchanna-skandha-krīḍā-śiloccayā
10. vakṣaḥsthala-saraḥ-syūta-kuca-paṅkaja-korakā
ghana-romāvalī-cchanna-skandha-krīḍā-śiloccayā
10. She whose breasts are like lotus buds strung in the lake of her chest, and whose shoulders, covered with dense lines of hair, are like playful mountains.
उदरश्वभ्रनिक्षिप्तस्वान्नेष्टा भक्ष्यतत्परा ।
दीर्घकण्ठबिलोद्गीर्णवातसंरम्भशब्दिता ॥ ११ ॥
udaraśvabhranikṣiptasvānneṣṭā bhakṣyatatparā ,
dīrghakaṇṭhabilodgīrṇavātasaṃrambhaśabditā 11
11. udara-śvabhra-nikṣipta-sva-anneṣṭā bhakṣya-tatparā
dīrgha-kaṇṭha-bila-udgīrṇa-vāta-saṃrambha-śabditā
11. udara-śvabhra-nikṣipta-sva-anneṣṭā bhakṣya-tatparā
dīrgha-kaṇṭha-bila-udgīrṇa-vāta-saṃrambha-śabditā
11. She who desires her own food thrown into the pit of her belly, intent on eating, and whose sounds are caused by the forceful wind exhaled from the cavity of her long throat.
हृदयापणनिर्णीतयथाप्राप्तार्थभूषिता ।
अनारतनवद्वारप्रवहत्प्राणनागरा ॥ १२ ॥
hṛdayāpaṇanirṇītayathāprāptārthabhūṣitā ,
anāratanavadvārapravahatprāṇanāgarā 12
12. hṛdaya-āpaṇa-nirṇīta-yathā-prāpta-artha-bhūṣitā
anārata-nava-dvāra-pravahat-prāṇa-nāgarā
12. hṛdaya-āpaṇa-nirṇīta-yathā-prāpta-artha-bhūṣitā
anārata-nava-dvāra-pravahat-prāṇa-nāgarā
12. Adorned with things obtained as determined by the market of her heart, and in whom the life-breaths (prāṇa) flow unceasingly through the nine gates (of the body).
आस्यस्फारवदादृष्टदन्तास्थिशकलाकुला ।
मुखास्पदाभ्रमज्जिह्वाचण्डीचर्वितभोजना ॥ १३ ॥
āsyasphāravadādṛṣṭadantāsthiśakalākulā ,
mukhāspadābhramajjihvācaṇḍīcarvitabhojanā 13
13. āsya-sphāravad-ādṛṣṭa-danta-asthi-śakala-ākulā
mukha-āspada-bhramat-jihvā-caṇḍī-carvita-bhojanā
13. āsya-sphāravad-ādṛṣṭa-danta-asthi-śakala-ākulā
mukha-āspada-bhramat-jihvā-caṇḍī-carvita-bhojanā
13. Filled with fragments of teeth and bones visible within her widely gaping mouth, and whose food is chewed by a fierce, wandering tongue in the abode of her mouth.
रोमशष्पतरच्छन्ना कर्णकोटरकूपका ।
स्फिक्श्रृंखलास्थितोपान्तपृष्ठविस्तीर्णजङ्गला ॥ १४ ॥
romaśaṣpataracchannā karṇakoṭarakūpakā ,
sphikśrṛṃkhalāsthitopāntapṛṣṭhavistīrṇajaṅgalā 14
14. romaśaṣpataracchannā karṇakoṭarakūpakā
sphikśṛṅkhalāsthitopāntapṛṣṭhavistīrṇajaṅgalā
14. romaśaṣpataracchannā karṇakoṭarakūpakā
sphikśṛṅkhalāsthitopāntapṛṣṭhavistīrṇajaṅgalā
14. It is covered with abundant, grass-like hair, its ear cavities are like small pits, and a widespread thicket of hair stretches across its back, aligned in rows up to the buttocks.
गुदोत्थानारघट्टान्तप्रद्रुतानन्तकर्दमा ।
चित्तोद्यानमहीवल्गदात्मचिन्तावराङ्गना ॥ १५ ॥
gudotthānāraghaṭṭāntapradrutānantakardamā ,
cittodyānamahīvalgadātmacintāvarāṅganā 15
15. gudotthānāraghaṭṭāntapradrutānantakardamā
cittodyānamahīvalgadātmacintāvarāṅganā
15. gudotthānāraghaṭṭāntapradrutānantakardamā
cittodyānamahīvalgadātmacintāvarāṅganā
15. It is characterized by endless filth flowing forth from the anus as from a water-wheel; it is also a beautiful woman (varāṅganā) of self-reflection (ātmacintā) prancing on the ground of the mind (citta)-garden.
धीवरत्रादृढाबद्धचपलेन्द्रियमर्कटा ।
वदनोद्यानहसनपुष्पोद्गममनोरमा ॥ १६ ॥
dhīvaratrādṛḍhābaddhacapalendriyamarkaṭā ,
vadanodyānahasanapuṣpodgamamanoramā 16
16. dhīvaratrādṛḍhābaddhacapaleindriyamarkaṭā
vadanodyānahasanapuṣpodgamamanoramā
16. dhīvaratrādṛḍhābaddhacapaleindriyamarkaṭā
vadanodyānahasanapuṣpodgamamanoramā
16. Its restless senses (indriya) are like monkeys firmly bound by the rope of intellect (dhī), and it is charming with the blossoming of laughter-flowers in the garden of its face.
स्वशरीरमनोज्ञस्य सर्वसौभाग्यसुन्दरी ।
सुखायैव न दुःखाय परमाय हिताय च ॥ १७ ॥
svaśarīramanojñasya sarvasaubhāgyasundarī ,
sukhāyaiva na duḥkhāya paramāya hitāya ca 17
17. svaśarīramanojñasya sarvasaubhāgyasundarī
sukhāya eva na duḥkhāya paramāya hitāya ca
17. sarvasaubhāgyasundarī svaśarīramanojñasya
sukhāya eva na duḥkhāya paramāya ca hitāya
17. She (or this entity), supremely beautiful with all good fortune, whose own body is charming, exists indeed for happiness, not for sorrow, and for the highest welfare.
अज्ञस्येयमनन्तानां दुःखानां कोशमालिका ।
ज्ञस्य त्वियमनन्तानां सुखानां कोशमालिका ॥ १८ ॥
ajñasyeyamanantānāṃ duḥkhānāṃ kośamālikā ,
jñasya tviyamanantānāṃ sukhānāṃ kośamālikā 18
18. ajñasya iyam anantānāṃ duḥkhānāṃ kośamālikā
jñasya tu iyam anantānāṃ sukhānāṃ kośamālikā
18. iyam ajñasya anantānāṃ duḥkhānāṃ kośamālikā
tu iyam jñasya anantānāṃ sukhānāṃ kośamālikā
18. For the ignorant person, this (intellect/mind) is a collection of endless sorrows. However, for the wise person, this very thing is a collection of endless joys.
किंचिदस्यां प्रनष्टायां ज्ञस्य नष्टमरिन्दम ।
स्थितायां संस्थितं सर्वं तेनेयं ज्ञसुखावहा ॥ १९ ॥
kiṃcidasyāṃ pranaṣṭāyāṃ jñasya naṣṭamarindama ,
sthitāyāṃ saṃsthitaṃ sarvaṃ teneyaṃ jñasukhāvahā 19
19. kiṃcit asyām pranaṣṭāyām jñasya naṣṭam arindama
sthitāyām saṃsthitam sarvam tena iyam jñasukhāvahā
19. arindama asyām kiṃcit pranaṣṭāyām jñasya naṣṭam
sarvam sthitāyām saṃsthitam tena iyam jñasukhāvahā
19. O subduer of enemies (arindama), if even a little part of this (intellect/mind) is lost, it is a loss for the wise person. When it (the intellect) is stable, everything is well-established. Therefore, this (intellect) brings great joy to the wise.
यदेनां ज्ञः समारुह्य संसारे विहरत्यलम् ।
अशेषभोगमोक्षार्थं तेनेयं ज्ञरथः स्मृतः ॥ २० ॥
yadenāṃ jñaḥ samāruhya saṃsāre viharatyalam ,
aśeṣabhogamokṣārthaṃ teneyaṃ jñarathaḥ smṛtaḥ 20
20. yat enām jñaḥ samāruhya saṃsāre viharati alam
aśeṣabhogamokṣārtham tena iyam jñarathaḥ smṛtaḥ
20. yat jñaḥ enām samāruhya saṃsāre alam viharati
aśeṣabhogamokṣārtham tena iyam jñarathaḥ smṛtaḥ
20. Because the wise person (jñaḥ), having mounted this (intellect/mind), moves freely and sufficiently (alam viharati) in the cycle of existence (saṃsāra) for the sake of both complete experience (bhoga) and liberation (mokṣa), therefore, this (intellect) is remembered as the wise person's chariot.
शब्दरूपरसस्पर्शगन्धबन्धुश्रियो यतः ।
अनयैव हि लभ्यन्ते तेनेयं ज्ञस्य लाभदा ॥ २१ ॥
śabdarūparasasparśagandhabandhuśriyo yataḥ ,
anayaiva hi labhyante teneyaṃ jñasya lābhadā 21
21. śabdarūparasasparśagandhabandhuśriyaḥ yataḥ
anayā eva hi labhyante tena iyam jñasya lābhadā
21. śabdarūparasasparśagandhabandhuśriyaḥ yataḥ
anayā eva hi labhyante tena iyam jñasya lābhadā
21. Because indeed it is through this (intellect/mind) that sound, form, taste, touch, and smell, along with friends and prosperity, are obtained, therefore, this (intellect) is the giver of gain to the wise person.
सुखदुःखक्रियाजालं यदेषोद्वहति स्वयम् ।
तदेषा राम सर्वज्ञसर्ववस्तुभरक्षमा ॥ २२ ॥
sukhaduḥkhakriyājālaṃ yadeṣodvahati svayam ,
tadeṣā rāma sarvajñasarvavastubharakṣamā 22
22. sukhaduḥkhakriyājālam yat eṣaḥ udvahati svayam
tat eṣā rāma sarvajñasarvavastubhrakṣamā
22. rāma yat eṣaḥ svayam sukhaduḥkhakriyājālam
udvahati tat eṣā sarvajñasarvavastubhrakṣamā
22. O Rāma, that network of actions leading to joy and sorrow which this (universal consciousness or nature (prakṛti)) itself sustains - that (very power) is omniscient and capable of bearing the burden of all things.
तस्यां शरीरपुर्यां हि राज्यं कुर्वन्गतज्वरः ।
ज्ञस्तिष्ठति गतव्यग्रः स्वपुर्यामिव वासवः ॥ २३ ॥
tasyāṃ śarīrapuryāṃ hi rājyaṃ kurvangatajvaraḥ ,
jñastiṣṭhati gatavyagraḥ svapuryāmiva vāsavaḥ 23
23. tasyām śarīrapuryām hi rājyam kurvan gatajvaraḥ
jñaḥ tiṣṭhati gatavyagraḥ svapuryām iva vāsavaḥ
23. hi tasyām śarīrapuryām gatajvaraḥ gatavyagraḥ
jñaḥ rājyam kurvan svapuryām iva vāsavaḥ tiṣṭhati
23. Indeed, in that city of the body, the knower (jña) dwells, free from fever (gatajvara) and agitation (gatavyagra), ruling (over it) just as Indra (vāsava) resides in his own capital city.
न क्षिपत्यवटाटोपे मनोमत्ततुरङ्गमम् ।
न लोभदुर्द्रुमादाय प्रज्ञापुत्रीं प्रयच्छति ॥ २४ ॥
na kṣipatyavaṭāṭope manomattaturaṅgamam ,
na lobhadurdrumādāya prajñāputrīṃ prayacchati 24
24. na kṣipati avaṭāṭope manomattaturaṅgamam na
lobhadurdrumāt ādāya prajñāputrīm prayacchati
24. saḥ (jñaḥ) manomattaturaṅgamam avaṭāṭope na kṣipati
na lobhadurdrumāt ādāya prajñāputrīm prayacchati
24. He (the knower) does not cast the mind, which is like a mad horse, into the tumultuous abyss, nor does he hand over his daughter, wisdom (prajñā), having acquired (anything) from the evil tree of greed.
अज्ञानपरराष्ट्रं च न रन्ध्रं त्वस्य पश्यति ।
संसारारिभयस्यान्तर्मूलान्येव निकृन्तति ॥ २५ ॥
ajñānapararāṣṭraṃ ca na randhraṃ tvasya paśyati ,
saṃsārāribhayasyāntarmūlānyeva nikṛntati 25
25. ajñānapararāṣṭram ca na randhram tu asya paśyati
saṃsārāribhayasya antar mūlāni eva nikṛntati
25. ca ajñānapararāṣṭram asya randhram na tu paśyati saḥ
(jñaḥ) saṃsārāribhayasya antar mūlāni eva nikṛntati
25. And the foreign realm of ignorance (ajñāna) does not perceive any vulnerability (randhra) in him (the knower). Instead, he indeed cuts off the very roots of the fear caused by the enemy that is the cycle of rebirth (saṃsāra).
तृष्णासारपरावर्ते कामसंभोगदुर्ग्रहे ।
न निमज्जति पर्यस्तः सुखदुःखप्रदेवने ॥ २६ ॥
tṛṣṇāsāraparāvarte kāmasaṃbhogadurgrahe ,
na nimajjati paryastaḥ sukhaduḥkhapradevane 26
26. tṛṣṇāsārapārāvarte kāmasaṃbhogadurgrahe na
nimajjati paryastaḥ sukhaduḥkhapradevane
26. paryastaḥ tṛṣṇāsārapārāvarte kāmasaṃbhogadurgrahe
sukhaduḥkhapradevane na nimajjati
26. Even when encompassed by the revolving cycle whose essence is craving (tṛṣṇā), which is difficult to grasp due to its desires and enjoyments, and which is productive of pleasure and pain, one does not drown.
करोत्यविरतं स्नानं बहिरन्तरवीक्षणात् ।
सरित्संगमतीर्थेषु मनोरथगतः क्रमात् ॥ २७ ॥
karotyavirataṃ snānaṃ bahirantaravīkṣaṇāt ,
saritsaṃgamatīrtheṣu manorathagataḥ kramāt 27
27. karoti aviratam snānam bahirantaravīkṣaṇāt
saritsaṃgamatīrtheṣu manorathagataḥ kramāt
27. manorathagataḥ aviratam bahirantaravīkṣaṇāt
saritsaṃgamatīrtheṣu snānam karoti kramāt
27. One whose mind is focused on (spiritual) aspirations (manorathagataḥ) continuously performs purification (snānam) - by observing external and internal states - in sacred river confluences, step by step.
सकलाक्षजनादृश्यसुखप्रेक्षापराङ्मुखः ।
ध्याननाम्नि सुखं नित्यं तिष्ठत्यन्तःपुरान्तरे ॥ २८ ॥
sakalākṣajanādṛśyasukhaprekṣāparāṅmukhaḥ ,
dhyānanāmni sukhaṃ nityaṃ tiṣṭhatyantaḥpurāntare 28
28. sakalākṣajanādṛśyasukhaprekṣāparāṅmukhaḥ
dhyānanāmni sukham nityam tiṣṭhati antaḥpurāntare
28. sakalākṣajanādṛśyasukhaprekṣāparāṅmukhaḥ nityam
antaḥpurāntare dhyānanāmni sukham tiṣṭhati
28. One who has turned away from the perception of happiness that is invisible to all ordinary people always dwells happily in what is named meditation (dhyāna), within the inner chamber.
सुखावहैषा नगरी नित्यं वै विदितात्मनः ।
भोगमोक्षप्रदा चैषा शक्रस्येवामरावती ॥ २९ ॥
sukhāvahaiṣā nagarī nityaṃ vai viditātmanaḥ ,
bhogamokṣapradā caiṣā śakrasyevāmarāvatī 29
29. sukhāvahā eṣā nagarī nityam vai viditātmanaḥ
bhogamokṣapradā ca eṣā śakrasya iva amarāvatī
29. eṣā nagarī viditātmanaḥ nityam vai sukhāvahā
ca eṣā śakrasya amarāvatī iva bhogamokṣapradā
29. This city (nagarī) is always a bringer of happiness to one who knows the self (ātman). Furthermore, this (city) bestows both enjoyment and final liberation (mokṣa), just as Amarāvatī does for Indra (Śakra).
स्थितया संस्थितं सर्वं किंचिन्नष्टं न नष्टया ।
यया पुर्या महीयस्या सा कथं न सुखावहा ॥ ३० ॥
sthitayā saṃsthitaṃ sarvaṃ kiṃcinnaṣṭaṃ na naṣṭayā ,
yayā puryā mahīyasyā sā kathaṃ na sukhāvahā 30
30. sthitayā saṃsthitaṃ sarvaṃ kiṃcit naṣṭaṃ na
naṣṭayā yayā puryā mahīyasyā sā kathaṃ na sukhāvahā
30. sthitayā puryā sarvaṃ saṃsthitaṃ; naṣṭayā puryā kiṃcit na naṣṭaṃ.
yayā mahīyasyā puryā sā kathaṃ na sukhāvahā?
30. While the body exists, all [experiences] are established. When the body is destroyed, nothing [essential] is lost. How can such a glorious body not be a source of happiness?
विनष्टे देहनगरे ज्ञस्य नष्टं न किंचन ।
आक्रान्तकुम्भाकाशस्य खस्य कुम्भक्षये यथा ॥ ३१ ॥
vinaṣṭe dehanagare jñasya naṣṭaṃ na kiṃcana ,
ākrāntakumbhākāśasya khasya kumbhakṣaye yathā 31
31. vinaṣṭe dehanagare jñasya naṣṭaṃ na kiṃcana
ākrāntakumbhākāśasya khasya kumbhakṣaye yathā
31. yathā kumbhakṣaye ākrāntakumbhākāśasya khasya naṣṭaṃ na kiṃcana,
(tathā) dehanagare vinaṣṭe jñasya naṣṭaṃ na kiṃcana.
31. When the city of the body is destroyed, nothing whatsoever is lost for the knower. This is just as, when a jar is broken, nothing is lost of the space that was contained within it.
विद्यमानं घटं वायुः किंचित्स्पृशति नास्थितम् ।
यथा तथैव देही स्वां शरीरनगरीमिमाम् ॥ ३२ ॥
vidyamānaṃ ghaṭaṃ vāyuḥ kiṃcitspṛśati nāsthitam ,
yathā tathaiva dehī svāṃ śarīranagarīmimām 32
32. vidyamānaṃ ghaṭaṃ vāyuḥ kiṃcit spṛśati na āsthitaṃ
yathā tathā eva dehī svāṃ śarīranagarīm imām
32. yathā vāyuḥ vidyamānaṃ ghaṭaṃ kiṃcit spṛśati,
na āsthitaṃ (ghaṭaṃ) (spṛśati); tathā eva dehī imām svāṃ śarīranagarīm (spṛśati).
32. Just as the wind touches an existing jar but does not touch a non-existent one, so too the embodied being [relates to] its own body-city.
अत्रस्थः पुरुषो भोगानात्मा सर्वगतोऽपि सन् ।
विश्वकल्पकृतान्भुक्त्वा पुंसामधिगतार्थभाक् ॥ ३३ ॥
atrasthaḥ puruṣo bhogānātmā sarvagato'pi san ,
viśvakalpakṛtānbhuktvā puṃsāmadhigatārthabhāk 33
33. atrasthaḥ puruṣaḥ bhogānām ātmā sarvagataḥ api san
viśvakalpakṛtān bhuktvā puṃsām adhigatārthabhāk
33. (sarvagataḥ api san) atrasthaḥ puruṣaḥ bhogānām ātmā (san),
viśvakalpakṛtān bhuktvā puṃsām adhigatārthabhāk (bhavati).
33. Residing here, the supreme cosmic person (puruṣa), though being all-pervading, is the self (ātman) of experiences. Having enjoyed all that is created during universal cycles, it [also] partakes of the benefits achieved by [individual] beings.
कुर्वन्नपि न कुर्वाणः समस्तार्थक्रियोन्मुखः ।
कदाचित्प्रकृतान्सर्वान्कार्यार्थाननुतिष्ठति ॥ ३४ ॥
kurvannapi na kurvāṇaḥ samastārthakriyonmukhaḥ ,
kadācitprakṛtānsarvānkāryārthānanutiṣṭhati 34
34. kurvan api na kurvāṇaḥ samastārthakriyounmukhaḥ
kadācit prakṛtān sarvān kāryārthān anutiṣṭhati
34. kurvan api na kurvāṇaḥ samastārthakriyounmukhaḥ
kadācit sarvān prakṛtān kāryārthān anutiṣṭhati
34. Even while performing actions, he is not truly a doer, being intent on all activities that serve a purpose. Sometimes, he perfectly accomplishes all the tasks that are laid out for him.
कदाचिल्लीलया लोलं विमानमधिरोहति ।
अनाहतगतिः कान्तं विहर्तुममलं मनः ॥ ३५ ॥
kadācillīlayā lolaṃ vimānamadhirohati ,
anāhatagatiḥ kāntaṃ vihartumamalaṃ manaḥ 35
35. kadācit līlayā lolam vimānam adhirohati
anāhatagatiḥ kāntam vihartum amalam manaḥ
35. kadācit līlayā anāhatagatiḥ amalam manaḥ
lolam kāntam vimānam vihartum adhirohati
35. Sometimes, with playful ease, his pure mind (manaḥ), whose movement is unimpeded, ascends a beautiful, swaying celestial vehicle to wander.
तत्रस्थो लोकसुन्दर्या सततं शीतलाङ्गया ।
रमते रामया मैत्र्या नित्यं हृदयसंस्थितः ॥ ३६ ॥
tatrastho lokasundaryā satataṃ śītalāṅgayā ,
ramate rāmayā maitryā nityaṃ hṛdayasaṃsthitaḥ 36
36. tatra sthaḥ lokasundaryā satatam śītalāṅgayā
ramate rāmayā maitryā nityam hṛdayasaṃsthitaḥ
36. tatra sthaḥ hṛdayasaṃsthitaḥ satatam nityam
lokasundaryā rāmayā śītalāṅgayā maitryā ramate
36. Abiding there, established in his heart (hṛdayasaṃsthitaḥ), he constantly (satatam) and always (nityam) delights with the beautiful one (rāmayā), who is the charm of the world (lokasundaryā), and with tranquil (śītalāṅgayā) friendship (maitryā).
द्वे कान्ते तिष्ठतः सम्यक् पार्श्वयोः सत्यतैकते ।
इन्दोरिव विशाखे द्वे समाह्लादितचेतसी ॥ ३७ ॥
dve kānte tiṣṭhataḥ samyak pārśvayoḥ satyataikate ,
indoriva viśākhe dve samāhlāditacetasī 37
37. dve kānte tiṣṭhataḥ samyak pārśvayoḥ satyataikate
indoḥ iva viśākhe dve samāhlāditacetasī
37. dve kānte satyataikate samyak pārśvayoḥ tiṣṭhataḥ.
dve samāhlāditacetasī indoḥ iva viśākhe.
37. Two beloved companions, Truth (satyatā) and Unity (ekatā), stand perfectly at his sides. Like the two Viśākhā stars to the moon (indu), these two (dve) bring great delight to his mind (samāhlāditacetasī).
क्षपितानखिलान्लोकान्दुःखक्रकचदारितान् ।
वल्लीवनस्थान्नभसः पृष्ठादर्क इवेक्षते ॥ ३८ ॥
kṣapitānakhilānlokānduḥkhakrakacadāritān ,
vallīvanasthānnabhasaḥ pṛṣṭhādarka ivekṣate 38
38. kṣapitān akhilān lokān duḥkhakrakacadāritān
vallīvanasthān nabhasaḥ pṛṣṭhāt arkaḥ iva īkṣate
38. arkaḥ nabhasaḥ pṛṣṭhāt iva kṣapitān duḥkhakrakacadāritān
akhilān vallīvanasthān lokān īkṣate
38. He observes all the worlds - diminished and torn apart by the saw of sorrow, like tangled creeper-forests - just as the sun watches from above the sky.
चिरं पूरितसर्वाशः सर्वसंपत्तिसुन्दरः ।
अपुनःखण्डनायेन्दुः पूर्णाङ्ग इव राजते ॥ ३९ ॥
ciraṃ pūritasarvāśaḥ sarvasaṃpattisundaraḥ ,
apunaḥkhaṇḍanāyenduḥ pūrṇāṅga iva rājate 39
39. ciram pūritasarvāśaḥ sarvasampattisundaraḥ
apunaḥkhaṇḍanāya induḥ pūrṇāṅgaḥ iva rājate
39. induḥ ciram apunaḥkhaṇḍanāya pūritasarvāśaḥ
sarvasampattisundaraḥ pūrṇāṅgaḥ iva rājate
39. For a long time, with all hopes fulfilled and resplendent with all prosperity, he shines like a full-bodied moon that is never again to be diminished.
सेव्यमानोऽपि भोगौघो न खेदायास्य जायते ।
कालकूटः किलेशस्य कण्ठे प्रत्युत राजते ॥ ४० ॥
sevyamāno'pi bhogaugho na khedāyāsya jāyate ,
kālakūṭaḥ kileśasya kaṇṭhe pratyuta rājate 40
40. sevyamānaḥ api bhogaughaḥ na khedāya asya jāyate
kālakūṭaḥ kila īśasya kaṇṭhe pratyuta rājate
40. sevyamānaḥ api bhogaughaḥ asya khedāya na jāyate
kila kālakūṭaḥ īśasya kaṇṭhe pratyuta rājate
40. Even when a flood of pleasures is experienced, it does not cause weariness for him. Indeed, on the contrary, the deadly Kālakūṭa poison actually shines in Shiva's (Īśa's) throat.
परिज्ञातोपभुक्तो हि भोगो भवति तुष्टये ।
विज्ञाय सेवितो मैत्रीमेति चोरो न शत्रुताम् ॥ ४१ ॥
parijñātopabhukto hi bhogo bhavati tuṣṭaye ,
vijñāya sevito maitrīmeti coro na śatrutām 41
41. parijñātopabhuktaḥ hi bhogaḥ bhavati tuṣṭaye
vijñāya sevitaḥ maitrīm eti coraḥ na śatrutām
41. hi parijñātopabhuktaḥ bhogaḥ tuṣṭaye bhavati vijñāya sevitaḥ coraḥ maitrīm eti,
na śatrutām
41. Indeed, pleasure, when properly understood and experienced, leads to contentment. Similarly, a thief, when approached with full knowledge and befriended, results in friendship, not hostility.
नरनारीनटौघानां विरहे दूरगामिनाम् ।
ज्ञेन यात्रेव सुभगा भोगश्रीरवलोक्यते ॥ ४२ ॥
naranārīnaṭaughānāṃ virahe dūragāminām ,
jñena yātreva subhagā bhogaśrīravalokyate 42
42. nara-nārī-naṭa-oghānām virahe dūragāminām
jñena yātrā iva subhagā bhoga-śrīḥ avalokyate
42. jñena dūragāminām virahe nara-nārī-naṭa-oghānām
subhagā yātrā iva bhoga-śrīḥ avalokyate
42. For the enlightened one (jña), the splendor of worldly enjoyments is observed like a delightful play (yātrā), enacted by male and female actors who have departed, having gone far away in separation.
अशङ्कितोपसंप्राप्ता ग्रामयात्रा यथाध्वगैः ।
प्रेक्ष्यन्ते तद्वदेव ज्ञैर्व्यवहारमयाः क्रियाः ॥ ४३ ॥
aśaṅkitopasaṃprāptā grāmayātrā yathādhvagaiḥ ,
prekṣyante tadvadeva jñairvyavahāramayāḥ kriyāḥ 43
43. aśaṅkita-upasaṃprāptā grāma-yātrā yathā adhvagaiḥ
prekṣyante tadvat eva jñaiḥ vyavahāramayāḥ kriyāḥ
43. yathā adhvagaiḥ aśaṅkita-upasaṃprāptā grāma-yātrā prekṣyante,
tadvat eva jñaiḥ vyavahāramayāḥ kriyāḥ prekṣyante
43. Just as travelers observe a village journey that has unexpectedly come upon them, similarly, worldly actions (kriyā) are observed by the enlightened ones (jña).
अयत्नोपनतेऽप्यक्षि पदार्थेषु यथा पुनः ।
नीरागमेव पतति तद्वत्कार्येषु धीरधीः ॥ ४४ ॥
ayatnopanate'pyakṣi padārtheṣu yathā punaḥ ,
nīrāgameva patati tadvatkāryeṣu dhīradhīḥ 44
44. ayatna-upanate api akṣi padārtheṣu yathā punaḥ
nīrāgam eva patati tadvat kāryeṣu dhīradhīḥ
44. yathā akṣi ayatna-upanate padārtheṣu api punaḥ nīrāgam eva patati,
tadvat dhīradhīḥ kāryeṣu (patati)
44. Just as the eye falls upon even effortlessly presented objects without attachment (nīrāgam), so too does the steady-minded one (dhīradhīḥ) engage in actions.
इन्द्रियाणां न हरति प्राप्तमर्थं कदाचन ।
नाददाति तथाऽप्राप्तं संपूर्णो ज्ञोऽवतिष्ठते ॥ ४५ ॥
indriyāṇāṃ na harati prāptamarthaṃ kadācana ,
nādadāti tathā'prāptaṃ saṃpūrṇo jño'vatiṣṭhate 45
45. indriyāṇām na harati prāptam artham kadācana na
ādadāti tathā aprāptam saṃpūrṇaḥ jñaḥ avatiṣṭhate
45. jñaḥ indriyāṇām prāptam artham kadācana na harati,
tathā aprāptam (artham) na ādadāti.
saṃpūrṇaḥ (san) avatiṣṭhate
45. The enlightened one (jña) is never carried away by the objects (artha) attained through the senses, nor does he grasp that which is not attained. He remains ever complete (saṃpūrṇa).
अप्राप्तचिन्ताः संप्राप्तसमुपेक्षाश्च सन्मतिम् ।
न कम्पयन्ति तरलाः पिच्छाघाता इवाचलम् ॥ ४६ ॥
aprāptacintāḥ saṃprāptasamupekṣāśca sanmatim ,
na kampayanti taralāḥ picchāghātā ivācalam 46
46. aprāpta-cintāḥ samprāpta-samupekṣāḥ ca sanmatim
na kampayanti taralāḥ piccha-āghātāḥ iva acalam
46. taralāḥ piccha-āghātāḥ iva aprāpta-cintāḥ
samprāpta-samupekṣāḥ ca sanmatim acalam na kampayanti
46. Fickle thoughts or desires do not perturb a person of sound understanding (sanmati) - one who is free from anxiety about what has not been attained and indifferent to what has been attained - just as feather strokes do not shake a mountain.
संशान्तसर्वसंदेहो गलिताखिलकौतुकः ।
संक्षीणकल्पनादेहो ज्ञः सम्राडिव राजते ॥ ४७ ॥
saṃśāntasarvasaṃdeho galitākhilakautukaḥ ,
saṃkṣīṇakalpanādeho jñaḥ samrāḍiva rājate 47
47. samśānta-sarva-saṃdehaḥ galita-akhila-kautukaḥ
saṃkṣīṇa-kalpanā-dehaḥ jñaḥ samrāṭ iva rājate
47. samśānta-sarva-saṃdehaḥ galita-akhila-kautukaḥ
saṃkṣīṇa-kalpanā-dehaḥ jñaḥ samrāṭ iva rājate
47. The enlightened one (jña), whose every doubt is entirely calmed, whose every curiosity has vanished, and whose body of conceptualization (kalpanā-deha) is completely diminished, shines forth like an emperor.
आत्मन्येव न मात्यन्तः स्वात्मनात्मनि जृम्भते ।
संपूर्णोऽपारपर्यन्तः क्षीरार्णव इवार्णवे ॥ ४८ ॥
ātmanyeva na mātyantaḥ svātmanātmani jṛmbhate ,
saṃpūrṇo'pāraparyantaḥ kṣīrārṇava ivārṇave 48
48. ātmani eva na māti antaḥ sva-ātmanā ātmani jṛmbhate
saṃpūrṇaḥ a-pāra-paryantaḥ kṣīra-arṇavaḥ iva arṇave
48. antaḥ ātmani eva na māti; sva-ātmanā ātmani jṛmbhate.
saṃpūrṇaḥ a-pāra-paryantaḥ (antaḥ asti),
(saḥ) kṣīra-arṇavaḥ iva arṇave.
48. The inner self (ātman), though residing within the self (ātman), cannot be fully contained by it; rather, it expands within the self (ātman) by its own (ātman) power. It is complete and utterly boundless, like the ocean of milk merging into the vast ocean.
भोगेच्छाकृपणाञ्जन्तून्दीनान्दीनेन्द्रियाणि च ।
अनुन्मत्तमनाः शान्तो हसत्युन्मत्तकानिव ॥ ४९ ॥
bhogecchākṛpaṇāñjantūndīnāndīnendriyāṇi ca ,
anunmattamanāḥ śānto hasatyunmattakāniva 49
49. bhoga-icchā-kṛpaṇān jantūn dīnān dīna-indriyāṇi
ca an-unmatta-manāḥ śāntaḥ hasati unmattakān iva
49. an-unmatta-manāḥ śāntaḥ bhoga-icchā-kṛpaṇān jantūn
dīnān dīna-indriyāṇi ca unmattakān iva hasati
49. The serene one, whose mind is undisturbed (anunmatta-manas), laughs at beings who are pathetic due to their craving for worldly enjoyment (bhoga), and at those with pitiable, weakened senses, treating them as if they were madmen.
इच्छतोऽन्योज्झितां जायां यथैवान्येन हस्यते ।
इन्द्रियस्येच्छतो भोगं तद्वज्ज्ञेन विहस्यते ॥ ५० ॥
icchato'nyojjhitāṃ jāyāṃ yathaivānyena hasyate ,
indriyasyecchato bhogaṃ tadvajjñena vihasyate 50
50. icchataḥ anya ujjhitāṃ jāyāṃ yathā eva anyena hasyate
indriyasya icchataḥ bhogaṃ tat vat jñena vihasyate
50. yathā eva anya ujjhitāṃ jāyāṃ icchataḥ [puruṣaḥ] anyena hasyate,
tat vat bhogaṃ icchataḥ indriyasya [puruṣaḥ] jñena vihasyate
50. Just as one who desires a wife abandoned by another is laughed at by others, similarly, a person whose senses crave enjoyment is ridiculed by a wise person.
त्यजत्स्वात्मसुखं सौम्यं मनो विषयविद्रुतम् ।
अङ्कुशेनेव नागेन्द्रं विचारेण वशं नयेत् ॥ ५१ ॥
tyajatsvātmasukhaṃ saumyaṃ mano viṣayavidrutam ,
aṅkuśeneva nāgendraṃ vicāreṇa vaśaṃ nayet 51
51. tyajat sva ātma sukhaṃ saumyaṃ manaḥ viṣaya vidrutam
aṅkuśena iva nāga indram vicāreṇa vaśaṃ nayet
51. saumyaṃ sva ātma sukhaṃ tyajat viṣaya vidrutam manaḥ
aṅkuśena iva nāga indram [vaśaṃ nayet] vicāreṇa vaśaṃ nayet
51. One should bring under control the gentle mind (manas), which abandons its own intrinsic happiness and is scattered by sense objects, just as one would guide a great elephant with a goad, by means of discernment (vicāra).
भोगेषु प्रसरो यस्या मनोवृत्तेश्च दीयते ।
साप्यादावेव हन्तव्या विषस्येवाङ्कुरोद्गतिः ॥ ५२ ॥
bhogeṣu prasaro yasyā manovṛtteśca dīyate ,
sāpyādāveva hantavyā viṣasyevāṅkurodgatiḥ 52
52. bhogeṣu prasaraḥ yasyāḥ manaḥ vṛtteḥ ca dīyate sā
api ādau eva hantavyā viṣasya iva aṅkura udgatiḥ
52. ca yasyāḥ manaḥ vṛtteḥ bhogeṣu prasaraḥ dīyate,
sā api ādau eva hantavyā [yathā] viṣasya aṅkura udgatiḥ iva
52. And that mental tendency (manovṛtti) which allows itself to wander into enjoyments - that, too, should be destroyed right at the very outset, just like the first sprout of a poisonous plant.
ताडितस्य हि यः पश्चात्संमानः सोऽप्यनन्तकः ।
शालेर्ग्रीष्माभितप्तस्य कुसेकोऽप्यमृतायते ॥ ५३ ॥
tāḍitasya hi yaḥ paścātsaṃmānaḥ so'pyanantakaḥ ,
śālergrīṣmābhitaptasya kuseko'pyamṛtāyate 53
53. tāḍitasya hi yaḥ paścāt sammānaḥ saḥ api anantakaḥ
śāleḥ grīṣma abhitaptasya ku sekaḥ api amṛtāyate
53. hi yaḥ tāḍitasya paścāt sammānaḥ,
saḥ api anantakaḥ.
grīṣma abhitaptasya śāleḥ ku sekaḥ api amṛtāyate
53. Indeed, the honor received afterward by one who has been afflicted is truly enduring. Similarly, for a rice plant tormented by the heat of summer, even a small sprinkling of water becomes like nectar.
अनार्तेन हि सन्मानो बहुमानो न बुध्यते ।
पूर्णानां सरितां प्रावृट्पूरः स्वल्पो न राजते ॥ ५४ ॥
anārtena hi sanmāno bahumāno na budhyate ,
pūrṇānāṃ saritāṃ prāvṛṭpūraḥ svalpo na rājate 54
54. anārtena hi sanmānaḥ bahumānaḥ na budhyate ।
pūrṇānām saritām prāvṛṭpūraḥ svalpaḥ na rājate ॥
54. anārtena hi sanmānaḥ bahumānaḥ na budhyate
pūrṇānām saritām svalpaḥ prāvṛṭpūraḥ na rājate ॥
54. Indeed, a person who is not afflicted or already content does not truly appreciate honor and high regard. Just as a small flood during the rainy season does not appear significant to rivers that are already full.
पूर्णस्तु प्राकृतोऽप्यन्यत्पुनरप्यभिवाञ्छते ।
जगत्पूरणयोग्याम्बुर्गृह्णात्येवार्णवो जलम् ॥ ५५ ॥
pūrṇastu prākṛto'pyanyatpunarapyabhivāñchate ,
jagatpūraṇayogyāmburgṛhṇātyevārṇavo jalam 55
55. pūrṇaḥ tu prākṛtaḥ api anyat punaḥ api abhivāñchate ।
jagatpūraṇayogyaambuḥ gṛhṇāti eva arṇavaḥ jalam ॥
55. pūrṇaḥ prākṛtaḥ api tu anyat punaḥ api abhivāñchate
jagatpūraṇayogyaambuḥ arṇavaḥ jalam eva gṛhṇāti ॥
55. But even an ordinary, content person still desires something else. Just as the ocean, whose waters are capable of filling the entire world, invariably accepts more water.
मनसोऽभिगृहीतस्य या पश्चाद्भोगमण्डना ।
तामेवालब्धविस्तारां क्लिष्टत्वाद्बहु मन्यते ॥ ५६ ॥
manaso'bhigṛhītasya yā paścādbhogamaṇḍanā ,
tāmevālabdhavistārāṃ kliṣṭatvādbahu manyate 56
56. manasaḥ abhigṛhītasya yā paścāt bhogamaṇḍanā ।
tām eva alabdhavistārām kliṣṭatvāt bahu manyate ॥
56. manasaḥ abhigṛhītasya yā paścāt bhogamaṇḍanā,
tām alabdhavistārām eva kliṣṭatvāt bahu manyate ॥
56. That which has been conceived by the mind, and which later becomes an adornment for enjoyment, even if it has not yet fully developed, is nevertheless greatly esteemed because of the effort and difficulty involved in acquiring it.
बन्धमुक्तो महीपालो ग्रासमात्रेण तुष्यति ।
परैरबद्धो नाक्रान्तो न राज्यं बहु मन्यते ॥ ५७ ॥
bandhamukto mahīpālo grāsamātreṇa tuṣyati ,
parairabaddho nākrānto na rājyaṃ bahu manyate 57
57. bandhamuktaḥ mahīpālaḥ grāsamātreṇa tuṣyati ।
paraiḥ abaddhaḥ na ākrāntaḥ na rājyam bahu manyate ॥
57. bandhamuktaḥ mahīpālaḥ grāsamātreṇa tuṣyati paraiḥ
abaddhaḥ na ākrāntaḥ na rājyam bahu manyate ॥
57. A king released from captivity is content with just a morsel. However, one who has never been imprisoned or oppressed by others does not truly value his kingdom highly.
हस्तं हस्तेन संपीड्य दन्तैर्दन्तान्विचूर्ण्य च ।
अङ्गान्यङ्गैरिवाक्रम्य जयेश्चेन्द्रियशात्रवान् ॥ ५८ ॥
hastaṃ hastena saṃpīḍya dantairdantānvicūrṇya ca ,
aṅgānyaṅgairivākramya jayeścendriyaśātravān 58
58. hastam hastena sampīḍya dantaiḥ dantān vicūrṇya ca
aṅgāni aṅgaiḥ iva ākramya jayet ca indriya-śātravān
58. hastena hastam sampīḍya dantaiḥ dantān vicūrṇya ca
aṅgaiḥ aṅgāni iva ākramya ca indriya-śātravān jayet
58. One should conquer the enemies which are the senses, by gripping hand with hand, grinding teeth with teeth, and as it were, overpowering one's own limbs with other limbs.
जेतुमन्यं कृतोत्साहैः पुरुषैरिह पण्डितैः ।
पूर्वं हृदयशत्रुत्वाज्जेतव्यानीन्द्रियाण्यलम् ॥ ५९ ॥
jetumanyaṃ kṛtotsāhaiḥ puruṣairiha paṇḍitaiḥ ,
pūrvaṃ hṛdayaśatrutvājjetavyānīndriyāṇyalam 59
59. jetum anyam kṛta-utsāhaiḥ puruṣaiḥ iha paṇḍitaiḥ
pūrvam hṛdaya-śatrutvāt jetavyāni indriyāṇi alam
59. iha anyam jetum kṛta-utsāhaiḥ paṇḍitaiḥ puruṣaiḥ
pūrvam hṛdaya-śatrutvāt indriyāṇi alam jetavyāni
59. Here, by wise men who are zealous to conquer others, the senses must first be thoroughly conquered, for they are enemies residing in the heart.
एतावति धरणितले सुभगास्ते साधुचेतनाः पुरुषाः ।
पुरुषकलासु च गण्या न जिता ये चेतसा स्वेन ॥ ६० ॥
etāvati dharaṇitale subhagāste sādhucetanāḥ puruṣāḥ ,
puruṣakalāsu ca gaṇyā na jitā ye cetasā svena 60
60. etāvati dharaṇi-tale subhagāḥ te sādhu-cetanāḥ puruṣāḥ
puruṣa-kalāsu ca gaṇyāḥ na jitāḥ ye cetasā svena
60. etāvati dharaṇi-tale te puruṣāḥ subhagāḥ sādhu-cetanāḥ
ca ye svena cetasā na jitāḥ ca puruṣa-kalāsu gaṇyāḥ
60. On this vast earth, those persons (puruṣa) are truly fortunate and right-minded, and are to be reckoned among the human virtues, who are not conquered by their own mind.
हृदयबिले कृतकुण्डल कलनाविवशो मनोमहाभुजगः ।
यस्योपशान्तिमागतमलमुदितं तं सुनिर्मलं वन्दे ॥ ६१ ॥
hṛdayabile kṛtakuṇḍala kalanāvivaśo manomahābhujagaḥ ,
yasyopaśāntimāgatamalamuditaṃ taṃ sunirmalaṃ vande 61
61. hṛdaya-bile kṛta-kuṇḍala kalana-vivaśaḥ manas-mahābhujagaḥ
yasya upaśāntim āgatam alam uditam tam su-nirmalam vande
61. yasya hṛdaya-bile kṛta-kuṇḍala kalana-vivaśaḥ manas-mahābhujagaḥ
upaśāntim āgatam alam uditam tam su-nirmalam vande
61. I revere that exceedingly pure one – the great serpent of the mind, which, coiling in the cave of the heart and once overwhelmed by agitation, has now attained perfect tranquility and fully manifested its serene state.

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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

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 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 (current chapter) 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