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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-27

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श्रीवसिष्ठ उवाच ।
तस्मिंस्तदा वर्तमाने घोरे समरसंभ्रमे ।
देवासुरशरीरेषु गर्तेष्वभ्रोदरेष्विव ॥ १ ॥
śrīvasiṣṭha uvāca ,
tasmiṃstadā vartamāne ghore samarasaṃbhrame ,
devāsuraśarīreṣu garteṣvabhrodareṣviva 1
1. śrīvasiṣṭha uvāca tasmin tadā vartamāne ghore
samarasambhrame devāsurasarīreṣu garteṣu abhroudareṣu iva
1. śrīvasiṣṭha uvāca tadā tasmin ghore samarasambhrame
vartamāne devāsurasarīreṣu abhroudareṣu iva garteṣu
1. Śrī Vasiṣṭha said: Then, while that terrible tumult of battle was occurring, it was as if there were pits in the bodies of gods and demons, like hollows within clouds.
वहत्स्वसृक्प्रवाहेषु गङ्गापूरेष्विवाम्बरात् ।
दाम्नि वेष्टितदेवौघकृतक्ष्वेडाघनारवे ॥ २ ॥
vahatsvasṛkpravāheṣu gaṅgāpūreṣvivāmbarāt ,
dāmni veṣṭitadevaughakṛtakṣveḍāghanārave 2
2. vahatsu asṛkpravāheṣu gaṅgāpūreṣu iva ambarāt
dāmni veṣṭitadevaughakṛtakṣveḍāghanārave
2. ambarāt gaṅgāpūreṣu iva asṛkpravāheṣu vahatsu
dāmni veṣṭitadevaughakṛtakṣveḍāghanārave
2. As streams of blood flowed like the floods of the Gaṅgā from the sky, and in the rope (Vāsuki), a mighty, rumbling roar was made by the host of gods entwined around it.
व्याले निजकराकृष्टिपिष्टसर्वसुरालये ।
कटे कठिनसंरम्भसङ्गरक्षपितामरे ॥ ३ ॥
vyāle nijakarākṛṣṭipiṣṭasarvasurālaye ,
kaṭe kaṭhinasaṃrambhasaṅgarakṣapitāmare 3
3. vyāle nijakarākṛṣṭipiṣṭasarvasurālaye
kaṭe kaṭhinasamrambhasaṅgarakṣapitāmare
3. vyāle nijakarākṛṣṭipiṣṭasarvasurālaye
kaṭe kaṭhinasamrambhasaṅgarakṣapitāmare
3. In the great serpent (Vāsuki), where all the abodes of the gods were crushed by the pulling of its own coils; and on its flank, where the gods were worn out by the fierce, furious battle.
ऐरावते क्षीणरवे पलायनपरायणे ।
प्रवृद्धे दानवानीके मध्याह्न इव भास्करे ॥ ४ ॥
airāvate kṣīṇarave palāyanaparāyaṇe ,
pravṛddhe dānavānīke madhyāhna iva bhāskare 4
4. airāvate kṣīṇarave palāyanaparāyaṇe
pravṛddhe dānavānīke madhyāhne iva bhāskare
4. airāvate kṣīṇarave palāyanaparāyaṇe
dānavānīke pravṛddhe madhyāhne iva bhāskare
4. While Airāvata, with its roar diminished, was intent on flight; and as the army of demons swelled, resembling the sun at midday.
पतिताङ्गव्यथार्तानि प्रस्रवद्रुधिराणि च ।
पयांसीवावसेतूनि देवसैन्यानि दुद्रुवुः ॥ ५ ॥
patitāṅgavyathārtāni prasravadrudhirāṇi ca ,
payāṃsīvāvasetūni devasainyāni dudruvuḥ 5
5. patitāṅgavyathārtāni prasravadrudhirāṇi ca
payāṃsi iva avasetūni devasainyāni dudruvuḥ
5. devasainyāni patitāṅgavyathārtāni ca
prasravadrudhirāṇi payāṃsi iva avasetūni dudruvuḥ
5. The armies of the gods, with their bodies fallen and wracked with pain, and their blood gushing forth, fled like waters through breached dams.
दामव्यालकटास्तानि चिरमन्तर्हितानि च ।
अनुजग्मुर्लसन्नादसिन्धनानीव पावकाः ॥ ६ ॥
dāmavyālakaṭāstāni ciramantarhitāni ca ,
anujagmurlasannādasindhanānīva pāvakāḥ 6
6. dāmavyālakaṭāḥ tāni ciram antarhitāni ca
anujagmuḥ lasannāda-sindhanāni iva pāvakāḥ
6. dāmavyālakaṭāḥ ciram antarhitāni tāni ca
lasannāda-sindhanāni iva pāvakāḥ anujagmuḥ
6. Even though those (gods) had long disappeared, the Daamavyaala-Katas pursued them, just as roaring, blazing fires pursue their fuel.
अन्विष्टानपि यत्नेन नालभन्तासुराः सुरान् ।
घनजालवनोड्डीनान्सिंहा हरिणकानिव ॥ ७ ॥
anviṣṭānapi yatnena nālabhantāsurāḥ surān ,
ghanajālavanoḍḍīnānsiṃhā hariṇakāniva 7
7. anviṣṭān api yatnena na alabhanta asurāḥ
surān ghanajālavenoḍḍīnān siṃhā hariṇakān iva
7. yatnena anviṣṭān api asurāḥ surān na alabhanta.
siṃhāḥ ghanajālavenoḍḍīnān hariṇakān iva (na alabhanta)
7. Even with great effort, the asuras could not find the gods, who had flown away into dense, forest-like cloud formations, just as lions cannot find deer that have fled into dense thickets.
अलब्धेष्वमरौघेषु दामव्यालकटास्तदा ।
जग्मुः पातालकोशस्थं प्रभुं प्रमुदिताशयाः ॥ ८ ॥
alabdheṣvamaraugheṣu dāmavyālakaṭāstadā ,
jagmuḥ pātālakośasthaṃ prabhuṃ pramuditāśayāḥ 8
8. alabdheṣu amara-ogheṣu dāmavyālakaṭāḥ tadā
jagmuḥ pātālakośastham prabhum pramuditāśayāḥ
8. amaraugheṣu alabdheṣu (satsu),
tadā dāmavyālakaṭāḥ pramuditāśayāḥ pātālakośastham prabhum jagmuḥ
8. When the multitudes of gods could not be found, the Daamavyaala-Katas then went, with joyful hearts, to the lord residing in the treasury of Patala (the netherworld).
अथ देवा विषण्णास्ते क्षणमाश्वास्य वै ययुः ।
जयोपायाय विजिता ब्रह्माणममितौजसम् ॥ ९ ॥
atha devā viṣaṇṇāste kṣaṇamāśvāsya vai yayuḥ ,
jayopāyāya vijitā brahmāṇamamitaujasam 9
9. atha devāḥ viṣaṇṇāḥ te kṣaṇam āśvāsya vai
yayuḥ jayopāyāya vijitāḥ brahmāṇam amitaujasam
9. atha te viṣaṇṇāḥ vijitāḥ devāḥ kṣaṇam āśvāsya
vai jayopāyāya amitaujasam brahmāṇam yayuḥ
9. Then those dejected, defeated gods, having regained their composure for a moment, indeed went to Brahma (brahman), who possessed immeasurable prowess, seeking a strategy for victory.
तेषामाविरभूद्ब्रह्मा रक्तरक्ताननश्रियाम् ।
सायं रक्तीकृताम्बूनामब्धीनामिव चन्द्रमाः ॥ १० ॥
teṣāmāvirabhūdbrahmā raktaraktānanaśriyām ,
sāyaṃ raktīkṛtāmbūnāmabdhīnāmiva candramāḥ 10
10. teṣām āvirabhūt brahmā rakta-raktānana-śriyām
sāyam raktīkṛtāmbūnām abdhīnām iva candramāḥ
10. brahmā teṣām rakta-raktānana-śriyām āvirabhūt
sāyam raktīkṛtāmbūnām abdhīnām iva candramāḥ
10. Brahmā (brahman) appeared before them, whose faces were red and radiant, just as the moon appears to oceans whose waters are reddened by the evening glow.
प्रणम्य ते सुरास्तस्मा अनर्थं शम्बरेहितम् ।
सम्यक्प्रकथयामासुर्दामव्यालकटक्रमम् ॥ ११ ॥
praṇamya te surāstasmā anarthaṃ śambarehitam ,
samyakprakathayāmāsurdāmavyālakaṭakramam 11
11. praṇamya te surāḥ tasmai anartham śambarehitam
samyak prakathayām āsuḥ dāmavyālakaṭakramam
11. te surāḥ praṇamya tasmai śambarehitam anartham
dāmavyālakaṭakramam samyak prakathayām āsuḥ
11. Those gods, having bowed down to him (Brahmā (brahman)), properly recounted the calamity brought about by Śambara, specifically his treacherous plot involving snares like a coiled rope.
तदाकर्ण्याखिलं ब्रह्मा विचार्य स विचारवित् ।
उवाचेदं सुरानीकमाश्वासनकरं वचः ॥ १२ ॥
tadākarṇyākhilaṃ brahmā vicārya sa vicāravit ,
uvācedaṃ surānīkamāśvāsanakaraṃ vacaḥ 12
12. tat ākarṇya akhilam brahmā vicārya saḥ vicāravit
uvāca idam surānīkam āśvāsanakaram vacaḥ
12. saḥ vicāravit brahmā tat akhilam ākarṇya
vicārya idam āśvāsanakaram vacaḥ surānīkam uvāca
12. Having heard all that, Brahmā (brahman), the expert in deliberation, pondered it and then spoke these reassuring words to the assembly of gods.
श्रीब्रह्मोवाच ।
शतवर्षसहस्रान्ते शम्बरेण हरेः करात् ।
मर्तव्यं समरेशस्य तत्कालं संप्रतीक्षताम् ॥ १३ ॥
śrībrahmovāca ,
śatavarṣasahasrānte śambareṇa hareḥ karāt ,
martavyaṃ samareśasya tatkālaṃ saṃpratīkṣatām 13
13. śrī brahmā uvāca śatavarṣasahasrānte śambareṇa hareḥ
karāt martavyam samareśasya tat kālam sampratīkṣatām
13. śrī brahmā uvāca śatavarṣasahasrānte śambareṇa
samareśasya hareḥ karāt martavyam tat kālam sampratīkṣatām
13. Lord Brahmā (brahman) said: "Śambara is destined to die by the hand of Hari, the lord of battle (Hari), at the end of one hundred thousand years. You all should await that time."
दामव्यालकटानेतानद्य त्वमरसत्तमाः ।
योधयन्तः पलायध्वं मायायुद्धेन दानवान् ॥ १४ ॥
dāmavyālakaṭānetānadya tvamarasattamāḥ ,
yodhayantaḥ palāyadhvaṃ māyāyuddhena dānavān 14
14. dāmavyālakaṭān etān adya tvam amarasattamāḥ
yodhayantaḥ palāyadhvam māyāyuddhena dānavān
14. amarasattamāḥ adya tvam etān dāmavyālakaṭān
dānavān yodhayantaḥ māyāyuddhena palāyadhvam
14. O best of immortals, today, as you fight these Damavyalakaṭas and the Danavas, you should indeed retreat using illusory combat (māyā-yuddha).
युद्धाभ्यासवशादेषां मुकुराणामिवाशये ।
अहंकारचमत्कारः प्रतिबिम्बमुपैष्यति ॥ १५ ॥
yuddhābhyāsavaśādeṣāṃ mukurāṇāmivāśaye ,
ahaṃkāracamatkāraḥ pratibimbamupaiṣyati 15
15. yuddhābhyāsavaśāt eṣām mukurāṇām iva āśaye
ahaṅkāracamatkāraḥ pratibimbam upaiṣyati
15. yuddhābhyāsavaśāt eṣām āśaye mukurāṇām iva
ahaṅkāracamatkāraḥ pratibimbam upaiṣyati
15. Due to the influence of their constant engagement in battle, the dazzling display of their ego (ahaṅkāra) will find its reflection in their minds, just as an image is reflected in mirrors.
गृहीतवासनास्त्वेते दामव्यालकटाः सुराः ।
सुजेया वो भविष्यन्ति लग्नजालाः खगा इव ॥ १६ ॥
gṛhītavāsanāstvete dāmavyālakaṭāḥ surāḥ ,
sujeyā vo bhaviṣyanti lagnajālāḥ khagā iva 16
16. gṛhītavāsanāḥ tu ete dāmavyālakaṭāḥ surāḥ
sujeyāḥ vaḥ bhaviṣyanti lagnajālāḥ khagāḥ iva
16. surāḥ tu gṛhītavāsanāḥ ete dāmavyālakaṭāḥ
lagnajālāḥ khagāḥ iva vaḥ sujeyāḥ bhaviṣyanti
16. But these Damavyalakaṭas, O gods, whose latent tendencies (vāsanā) have been seized, will become easy for you to conquer, just like birds caught in a net.
अद्य त्ववासना ह्येते सुखदुःखविवर्जिताः ।
धैर्येणारीन्विनिघ्नन्तो देवा दुर्जयतां गताः ॥ १७ ॥
adya tvavāsanā hyete sukhaduḥkhavivarjitāḥ ,
dhairyeṇārīnvinighnanto devā durjayatāṃ gatāḥ 17
17. adya tu avāsanāḥ hi ete sukhaduḥkhavivarjitāḥ
dhairyeṇa arīn vinighnantaḥ devāḥ durjayatām gatāḥ
17. adya tu hi ete devāḥ avāsanāḥ sukhaduḥkhavivarjitāḥ
dhairyeṇa arīn vinighnantaḥ durjayatām gatāḥ
17. But today, these gods, indeed, being without latent tendencies (vāsanā) and devoid of pleasure and pain, have attained invincibility by steadfastly striking down their enemies with courage.
वासनातन्तुबद्धा ये आशापाशवशीकृताः ।
वश्यतां यान्ति ते लोके रज्जुबद्धाः खगा इव ॥ १८ ॥
vāsanātantubaddhā ye āśāpāśavaśīkṛtāḥ ,
vaśyatāṃ yānti te loke rajjubaddhāḥ khagā iva 18
18. vāsanā-tantu-baddhāḥ ye āśā-pāśa-vaśīkṛtāḥ
vaśyatām yānti te loke rajju-baddhāḥ khagāḥ iva
18. ye vāsanā-tantu-baddhāḥ āśā-pāśa-vaśīkṛtāḥ te
loke rajju-baddhāḥ khagāḥ iva vaśyatām yānti
18. Those who are bound by the threads of their latent impressions (vāsanā) and captivated by the snares of desire, they fall into subservience in this world, just like birds bound by ropes.
ये भिन्नवासना धीराः सर्वत्रासक्तबुद्धयः ।
न हृष्यन्ति न कुप्यन्ति दुर्जयास्ते महाधियः ॥ १९ ॥
ye bhinnavāsanā dhīrāḥ sarvatrāsaktabuddhayaḥ ,
na hṛṣyanti na kupyanti durjayāste mahādhiyaḥ 19
19. ye bhinna-vāsanāḥ dhīrāḥ sarvatra-asakta-buddhayaḥ
na hṛṣyanti na kupyanti dur-jayāḥ te mahā-dhiyaḥ
19. ye bhinna-vāsanāḥ dhīrāḥ sarvatra-asakta-buddhayaḥ
na hṛṣyanti na kupyanti te mahā-dhiyaḥ dur-jayāḥ
19. Those resolute and wise individuals whose latent impressions (vāsanā) are shattered and whose intellects are unattached to anything, they neither rejoice nor grow angry; such great-minded beings are indeed difficult to overcome.
यस्यान्तर्वासनारज्ज्वा ग्रन्थिबन्धः शरीरिणः ।
महानपि बहुज्ञोऽपि स बालेनापि जीयते ॥ २० ॥
yasyāntarvāsanārajjvā granthibandhaḥ śarīriṇaḥ ,
mahānapi bahujño'pi sa bālenāpi jīyate 20
20. yasya antaḥ-vāsanā-rajjvā granthi-bandhaḥ śarīriṇaḥ
mahān api bahu-jñaḥ api saḥ bālena api jīyate
20. yasya śarīriṇaḥ antaḥ-vāsanā-rajjvā granthi-bandhaḥ
(asti) saḥ mahān api bahu-jñaḥ api bālena api jīyate
20. That embodied being (śarīrin) who is bound by the knot of internal latent impressions (vāsanā), even if he is great and very knowledgeable, is still conquered even by a child.
अयं सोऽहं ममेदं तदित्याकल्पितकल्पनः ।
आपदां पात्रतामेति पयसामिव सागरः ॥ २१ ॥
ayaṃ so'haṃ mamedaṃ tadityākalpitakalpanaḥ ,
āpadāṃ pātratāmeti payasāmiva sāgaraḥ 21
21. ayam saḥ aham mama idam tat iti ākalpita-kalpanaḥ
āpadām pātratām eti payasām iva sāgaraḥ
21. (yaḥ) ayam saḥ aham mama idam tat iti ākalpita-kalpanaḥ
(saḥ) āpadām pātratām eti payasām sāgaraḥ iva
21. One who conjures up thoughts like "I am this, this is mine, that is that" becomes a receptacle for misfortunes, just as the ocean is for waters.
इयन्मात्रपरिच्छिन्नो येनात्मा भव्यभावितः ।
स सर्वज्ञोऽपि सर्वत्र परां कृपणतां गतः ॥ २२ ॥
iyanmātraparicchinno yenātmā bhavyabhāvitaḥ ,
sa sarvajño'pi sarvatra parāṃ kṛpaṇatāṃ gataḥ 22
22. iyanmātraparicchinnaḥ yena ātmā bhavyabhāvitaḥ
saḥ sarvajñaḥ api sarvatra parām kṛpaṇatām gataḥ
22. yena ātmā iyanmātraparicchinnaḥ bhavyabhāvitaḥ
saḥ sarvajñaḥ api sarvatra parām kṛpaṇatām gataḥ
22. Even if someone is all-knowing, if they perceive the self (ātman) as being limited to merely this much, they attain the utmost wretchedness everywhere.
अनन्तस्याप्रमेयस्य येनेयत्ता प्रकल्पिता ।
आत्मनस्तस्य तेनात्मा स्वात्मनैवावशीकृतः ॥ २३ ॥
anantasyāprameyasya yeneyattā prakalpitā ,
ātmanastasya tenātmā svātmanaivāvaśīkṛtaḥ 23
23. anantasya aprameyasya yena iyattā prakalpitā
ātmanaḥ tasya tena ātmā svātmanā eva avaśīkṛtaḥ
23. yena anantasya aprameyasya ātmanaḥ iyattā
prakalpitā tena tasya ātmā svātmanā eva avaśīkṛtaḥ
23. He who imagines a limit for the infinite and immeasurable self (ātman) has, by his own self (ātman), indeed subjugated that very self (ātman).
आत्मनो व्यतिरिक्तं यत्किंचिदस्ति जगत्त्रये ।
यत्रोपादेयभावेन बद्धा भवतु वासना ॥ २४ ॥
ātmano vyatiriktaṃ yatkiṃcidasti jagattraye ,
yatropādeyabhāvena baddhā bhavatu vāsanā 24
24. ātmanaḥ vyatiriktaṃ yat kiṃcit asti jagattraye
yatra upādeyabhāvena baddhā bhavatu vāsanā
24. jagattraye ātmanaḥ vyatiriktaṃ yat kiṃcit asti,
yatra upādeyabhāvena vāsanā baddhā bhavatu
24. Let latent tendencies (vāsanā) be bound by the very perception of desirability towards anything whatsoever in the three worlds that is distinct from the self (ātman).
आस्थामात्रमनन्तानां दुःखानामाकरं विदुः ।
अनास्थामात्रमभितः सुखानामाकरं विदुः ॥ २५ ॥
āsthāmātramanantānāṃ duḥkhānāmākaraṃ viduḥ ,
anāsthāmātramabhitaḥ sukhānāmākaraṃ viduḥ 25
25. āsthāmātram anantānām duḥkhānām ākaram viduḥ
anāsthāmātram abhitaḥ sukhānām ākaram viduḥ
25. āsthāmātram anantānām duḥkhānām ākaram (iti) viduḥ;
anāsthāmātram abhitaḥ sukhānām ākaram (iti) viduḥ
25. The wise know that mere attachment is the source of endless suffering, while mere non-attachment is universally recognized as the complete source of happiness.
दामव्यालकटा यावदनास्था भवसंस्थितौ ।
तावन्न नाम जेयावो मशकानामिवानलाः ॥ २६ ॥
dāmavyālakaṭā yāvadanāsthā bhavasaṃsthitau ,
tāvanna nāma jeyāvo maśakānāmivānalāḥ 26
26. dāmavyālakaṭā yāvat anāsthā bhavasaṃsthitau
tāvat na nāma jeyāvo maśakānām iva analāḥ
26. yāvat bhavasaṃsthitau anāsthā tāvat
dāmavyālakaṭā na nāma jeyāvo maśakānām iva analāḥ
26. As long as there is disinterest (anāsthā) in the state of worldly existence (saṃsāra), then even significant threats like a binding rope, a snake, or an elephant are not truly overcome. Similarly, mosquitos are not like fires (i.e., they do not become overwhelming threats).
अन्तर्वासनया जन्तुर्दीनतामनुयातया ।
जितो भवत्यन्यथा तु मशकोऽप्यमराचलः ॥ २७ ॥
antarvāsanayā janturdīnatāmanuyātayā ,
jito bhavatyanyathā tu maśako'pyamarācalaḥ 27
27. antarvāsanayā jantuḥ dīnatām anuyātayā jitaḥ
bhavati anyathā tu maśakaḥ api amarācalaḥ
27. jantuḥ antarvāsanayā anuyātayā dīnatām jitaḥ
bhavati tu anyathā maśakaḥ api amarācalaḥ
27. A living being (jantu) is conquered by internal tendencies (vāsanā) that lead to misery. Otherwise, (if not conquered by vāsanās) even a mosquito becomes as formidable as a mountain of immortals.
विद्यते वासना यत्र तत्र सा याति पीनताम् ।
गुणो गुणिनि हि द्वित्वं सतो दृष्टं हि नासतः ॥ २८ ॥
vidyate vāsanā yatra tatra sā yāti pīnatām ,
guṇo guṇini hi dvitvaṃ sato dṛṣṭaṃ hi nāsataḥ 28
28. vidyate vāsanā yatra tatra sā yāti pīnatām guṇaḥ
guṇini hi dvittvam sataḥ dṛṣṭam hi na asataḥ
28. yatra vāsanā vidyate tatra sā pīnatām yāti hi
guṇaḥ guṇini dvittvam dṛṣṭam hi sataḥ na asataḥ
28. Wherever a latent tendency (vāsanā) exists, there it attains fullness and strength. Indeed, a quality (guṇa) is observed to multiply in one who possesses qualities (guṇin); it is seen to be present in the existent (sat), but not in the non-existent (asat).
अयं सोऽहं ममेदं चेत्येवमन्तः सवासनम् ।
यथा दामादयः शक्र भावयन्ति तथा कुरु ॥ २९ ॥
ayaṃ so'haṃ mamedaṃ cetyevamantaḥ savāsanam ,
yathā dāmādayaḥ śakra bhāvayanti tathā kuru 29
29. ayam saḥ aham mama idam ca iti evam antaḥ savāsanam
yathā dāmādayaḥ śakra bhāvayanti tathā kuru
29. antaḥ ayam saḥ aham mama idam ca iti evam savāsanam
yathā dāmādayaḥ śakra bhāvayanti tathā kuru
29. The inner self, filled with latent tendencies (vāsanā), thinks, 'This am I' and 'This is mine'. O Śakra, understand that just as ropes and other such things cause (binding), so too do these (thoughts and vāsanās) create a similar state of bondage.
या या जनस्य विपदो भावाभावदशाश्च याः ।
तृष्णाकरञ्जवल्ल्यास्ता मञ्जर्यः कटुकोमलाः ॥ ३० ॥
yā yā janasya vipado bhāvābhāvadaśāśca yāḥ ,
tṛṣṇākarañjavallyāstā mañjaryaḥ kaṭukomalāḥ 30
30. yā yā janasya vipadaḥ bhāva-abhāva-daśāḥ ca yāḥ
tṛṣṇā-karañja-vallyāḥ tāḥ mañjaryaḥ kaṭu-komalāḥ
30. yā yā janasya vipadaḥ ca yāḥ bhāva-abhāva-daśāḥ
tāḥ tṛṣṇā-karañja-vallyāḥ kaṭu-komalāḥ mañjaryaḥ
30. Whatever misfortunes people face, and whatever states of existence or non-existence they experience - these are the bitter-tender sprouts of the karanja creeper of craving (tṛṣṇā).
वासनातन्तुबद्धो यो लोको विपरिवर्तते ।
सा प्रवृद्धातिदुःखाय सुखायोच्छेदमागता ॥ ३१ ॥
vāsanātantubaddho yo loko viparivartate ,
sā pravṛddhātiduḥkhāya sukhāyocchedamāgatā 31
31. vāsanā-tantu-baddhaḥ yaḥ lokaḥ viparivartate sā
pravṛddhā ati-duḥkhāya sukhāya ucchedam āgatā
31. yaḥ vāsanā-tantu-baddhaḥ lokaḥ viparivartate,
sā pravṛddhā ati-duḥkhāya ucchedam āgatā sukhāya
31. A being, who is bound by the threads of latent impressions (vāsanā), continuously revolves (in the cycle of transmigration (saṃsāra)). When that (vāsanā) grows, it leads to immense sorrow, but when it reaches its cessation, it leads to happiness.
धीरोऽप्यतिबहुज्ञोऽपि कुलजोऽपि महानपि ।
तृष्णया बध्यते जन्तुः सिंहः शृङ्खलया यथा ॥ ३२ ॥
dhīro'pyatibahujño'pi kulajo'pi mahānapi ,
tṛṣṇayā badhyate jantuḥ siṃhaḥ śṛṅkhalayā yathā 32
32. dhīraḥ api ati-bahujñaḥ api kulajaḥ api mahān api
tṛṣṇayā badhyate jantuḥ siṃhaḥ śṛṅkhalayā yathā
32. yathā siṃhaḥ śṛṅkhalayā badhyate,
dhīraḥ api ati-bahujñaḥ api kulajaḥ api mahān api jantuḥ tṛṣṇayā badhyate
32. Even if one is steady, extremely knowledgeable, of noble birth, or great, a being is bound by craving (tṛṣṇā) just as a lion is bound by a chain.
देहपादपसंस्थस्य हृदयालयगामिनः ।
तृष्णा चित्तखगस्येयं वागुरा परिकल्पिता ॥ ३३ ॥
dehapādapasaṃsthasya hṛdayālayagāminaḥ ,
tṛṣṇā cittakhagasyeyaṃ vāgurā parikalpitā 33
33. deha-pādapa-saṃsthasya hṛdaya-ālaya-gāminaḥ
tṛṣṇā citta-khagasya iyam vāgurā parikalpitā
33. deha-pādapa-saṃsthasya hṛdaya-ālaya-gāminaḥ
citta-khagasya iyam tṛṣṇā vāgurā parikalpitā
33. The mind-bird (citta) resides in the body-tree and flies to the abode of the heart; for this bird, craving (tṛṣṇā) is considered a snare.
दीनो वासनया लोकः कृतान्तेनापकृष्यते ।
रज्ज्वेव बालेन खगो विवशो भृशमुच्छवसन् ॥ ३४ ॥
dīno vāsanayā lokaḥ kṛtāntenāpakṛṣyate ,
rajjveva bālena khago vivaśo bhṛśamucchavasan 34
34. dīnaḥ vāsanayā lokaḥ kṛtāntena apakṛṣyate | rajjvā
iva bālena khagaḥ vivaśaḥ bhṛśam ucchavasan || 34 ||
34. vāsanayā dīnaḥ lokaḥ kṛtāntena apakṛṣyate bālena
rajjvā iva vivaśaḥ bhṛśam ucchavasan khagaḥ 34
34. A person, wretched due to latent impressions (vāsanā), is pulled away by destiny (kṛtānta), just like a helpless bird, greatly gasping for breath, is pulled by a child with a rope.
अलमायुधभारेण संगरभ्रमणेन च ।
वासनाया विपर्यासं युक्त्या यत्नाद्रिपोः कुरु ॥ ३५ ॥
alamāyudhabhāreṇa saṃgarabhramaṇena ca ,
vāsanāyā viparyāsaṃ yuktyā yatnādripoḥ kuru 35
35. alam āyudhabhāreṇa saṅgarabhramaṇena ca | vāsanāyāḥ
viparyāsam yuktyā yatnāt ripoḥ kuru || 35 ||
35. āyudhabhāreṇa ca saṅgarabhramaṇena alam yuktyā
yatnāt ripoḥ vāsanāyāḥ viparyāsam kuru 35
35. Enough with the burden of weapons and the struggle of battle! With effort, using reasoning, reverse the latent impressions (vāsanā) of the enemy.
अन्तरा क्षुभिते धैर्ये रिपोरमरनायक ।
न शस्त्राणि न चास्त्राणि न शास्त्राणि जयन्ति च ॥ ३६ ॥
antarā kṣubhite dhairye riporamaranāyaka ,
na śastrāṇi na cāstrāṇi na śāstrāṇi jayanti ca 36
36. antarā kṣubhite dhairye ripoḥ amaranāyaka | na
śastrāṇi na ca astrāṇi na śāstrāṇi jayanti ca || 36 ||
36. amaranāyaka,
ripoḥ dhairye antarā kṣubhite,
na śastrāṇi ca na astrāṇi ca na śāstrāṇi jayanti 36
36. O leader of immortals, when the enemy's inner courage (dhairya) is shaken, neither conventional weapons (śastra), nor missiles (astra), nor even strategic treatises (śāstra) prevail.
दामव्यालकटास्त्वेते युद्धाभ्यासवशेन च ।
अहंकारमयीं मत्तास्ते ग्रहीष्यन्ति वासनाम् ॥ ३७ ॥
dāmavyālakaṭāstvete yuddhābhyāsavaśena ca ,
ahaṃkāramayīṃ mattāste grahīṣyanti vāsanām 37
37. dāmavyālakatāḥ tu ete yuddhābhyāsavaśena ca |
ahaṅkāramayīm mattāḥ te grahīṣyanti vāsanām || 37 ||
37. tu ete dāmavyālakatāḥ yuddhābhyāsavaśena ca
mattāḥ te ahaṅkāramayīm vāsanām grahīṣyanti 37
37. Indeed, these, who are like wild elephants bound with ropes, intoxicated by the force of their martial practice, will seize upon an egoistic latent impression (vāsanā).
यदा तेऽत्यज्ञपुरुषाः शम्बरेण विनिर्मिताः ।
वासनामाश्रयिष्यन्ति तदा यास्यन्ति जेयताम् ॥ ३८ ॥
yadā te'tyajñapuruṣāḥ śambareṇa vinirmitāḥ ,
vāsanāmāśrayiṣyanti tadā yāsyanti jeyatām 38
38. yadā te atyajñapuruṣāḥ śambareṇa vinirmitāḥ
vāsanām āśrayiṣyanti tadā yāsyanti jeyatām
38. yadā śambareṇa vinirmitāḥ te atyajñapuruṣāḥ
vāsanām āśrayiṣyanti tadā jeyatām yāsyanti
38. When those exceedingly ignorant individuals, created by Śambara, take refuge in their latent impressions (vāsanā), they will then become susceptible to defeat.
तत्तावद्युक्तियुद्धेन तान्प्रबोधयतामराः ।
यावदभ्यासवशतो भविष्यन्ति सवासनाः ॥ ३९ ॥
tattāvadyuktiyuddhena tānprabodhayatāmarāḥ ,
yāvadabhyāsavaśato bhaviṣyanti savāsanāḥ 39
39. tat tāvat yuktiyuddhena tān prabodhaya amarāḥ
yāvat abhyāsavaśataḥ bhaviṣyanti savāsanāḥ
39. amarāḥ tat tāvat yuktiyuddhena tān prabodhaya
yāvat abhyāsavaśataḥ savāsanāḥ bhaviṣyanti
39. Therefore, O immortals, awaken them with reasoning until, through the power of practice, they become imbued with (their own) latent tendencies (vāsanā).
ततो वश्या भविष्यन्ति भवतां बद्धवासनाः ।
तृष्णाऽप्रोताशया लोके न च केचन पेलवाः ॥ ४० ॥
tato vaśyā bhaviṣyanti bhavatāṃ baddhavāsanāḥ ,
tṛṣṇā'protāśayā loke na ca kecana pelavāḥ 40
40. tataḥ vaśyāḥ bhaviṣyanti bhavatām baddhavāsanāḥ
tṛṣṇā aprotāśayāḥ loke na ca kecana pelavāḥ
40. tataḥ baddhavāsanāḥ bhavatām vaśyāḥ bhaviṣyanti
loke tṛṣṇā aprotāśayāḥ kecana ca na pelavāḥ
40. Thereafter, those whose latent tendencies (vāsanā) are firmly established will become subservient to you. For in the world, no one whose intentions are not pierced by craving (tṛṣṇā) is weak.
समविषममिदं जगत्समग्रं समुपनतं स्थिरतां स्ववासनान्तः ।
चलचललहरीभरो यथाब्धावत इह सैव चिकित्स्यतां प्रयाता ॥ ४१ ॥
samaviṣamamidaṃ jagatsamagraṃ samupanataṃ sthiratāṃ svavāsanāntaḥ ,
calacalalaharībharo yathābdhāvata iha saiva cikitsyatāṃ prayātā 41
41. samaviṣamam idam jagat samagram
samupanatam sthiratām svavāsanā antaḥ
calacalalaharībharaḥ yathā abdhau
ataḥ iha sā eva cikitsyatām prayātā
41. yathā abdhau calacalalaharībharaḥ,
tathā idam samaviṣamam samagram jagat svavāsanā antaḥ sthiratām samupanatam ataḥ iha sā eva cikitsyatām prayātā
41. This entire world, both uniform and diverse, has attained a kind of stability inherent in its own latent tendencies (vāsanā), much like the surging multitude of restless waves in an ocean. Therefore, in this situation, that very (latent tendency) is the one that needs to be remedied.

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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 Chapter 24 Chapter 25 Chapter 26 Chapter 27 (current chapter) 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