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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-4, chapter-43

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श्रीवसिष्ठ उवाच ।
एवं जीवाश्चितो भावा भवभावनयोहिताः ।
ब्रह्मणः कल्पिताकाराल्लक्षशोऽप्यथ कोटिशः ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ jīvāścito bhāvā bhavabhāvanayohitāḥ ,
brahmaṇaḥ kalpitākārāllakṣaśo'pyatha koṭiśaḥ 1
1. evam jīvāḥ citaḥ bhāvāḥ bhavabhāvanayā ūhitāḥ
brahmaṇaḥ kalpitākārāt lakṣaśaḥ api atha koṭiśaḥ
1. (śrīvasiṣṭha uvāca) evam jīvāḥ citaḥ bhāvāḥ,
bhavabhāvanayā ūhitāḥ,
brahmaṇaḥ kalpitākārāt lakṣaśaḥ atha api koṭiśaḥ (jāyante)
1. Śrī Vasiṣṭha said: Thus, the conscious entities, the individual souls (jīvas), which are states of being and are conceived by the very idea of existence, arise in hundreds of thousands and even millions from the imagined forms of Brahman.
असंख्याताः पुरा जाता जायन्ते चापि वाद्य भोः ।
उत्पतिष्यन्ति चैवाम्बुकणौघा इव निर्झरात् ॥ २ ॥
asaṃkhyātāḥ purā jātā jāyante cāpi vādya bhoḥ ,
utpatiṣyanti caivāmbukaṇaughā iva nirjharāt 2
2. asaṅkhyātāḥ purā jātāḥ jāyante ca api vā adya bhoḥ
utpatiṣyanti ca eva ambukaṇaughāḥ iva nirjharāt
2. bhoḥ (te jīvāḥ) asaṅkhyātāḥ purā jātāḥ (āsīt),
ca vā adya jāyante,
ca eva ambukaṇaughāḥ iva nirjharāt utpatiṣyanti
2. O, they were innumerable in the past, are being born even now, and will indeed arise (jīvas) in the future, just like countless streams of water droplets from a waterfall.
स्ववासनादशावेशादाशाविवशतां गता ।
दशास्वतिविचित्रासु स्वयं निगडिताशयाः ॥ ३ ॥
svavāsanādaśāveśādāśāvivaśatāṃ gatā ,
daśāsvativicitrāsu svayaṃ nigaḍitāśayāḥ 3
3. svavāsanādaśāveśāt āśāvivashatām gatāḥ
daśāsu ativicitrāsu svayam nigaḍitāśayāḥ
3. svavāsanādaśāveśāt āśāvivashatām gatāḥ
svayam nigaḍitāśayāḥ ativicitrāsu daśāsu
3. Fettered by the powerful grip of their own latent tendencies (vāsanā) and the sway of various conditions, their minds become helpless due to desire, moving through extremely diverse states.
अनारतं प्रतिदिशं देशे देशे जले स्थले ।
जायन्ते वा म्रियन्ते वा बुद्बुदा इव वारिणि ॥ ४ ॥
anārataṃ pratidiśaṃ deśe deśe jale sthale ,
jāyante vā mriyante vā budbudā iva vāriṇi 4
4. anāratam pratidiśam dese dese jale sthale
jāyante vā mriyante vā budbudāḥ iva vāriṇi
4. anāratam pratidiśam dese dese jale sthale
budbudāḥ iva vāriṇi jāyante vā mriyante vā
4. Constantly, in every direction, in every place, be it in water or on land, they are born or die, just like bubbles in water.
केचित्प्रथमजन्मानः केचिज्जन्मशताधिकाः ।
केचिद्वाऽजन्मसंख्याकाः केचिद्धित्रिभवान्तराः ॥ ५ ॥
kecitprathamajanmānaḥ kecijjanmaśatādhikāḥ ,
kecidvā'janmasaṃkhyākāḥ keciddhitribhavāntarāḥ 5
5. kecit prathamajanmānaḥ kecit janmaśatādhikāḥ
kecit vā ajanamasaṃkhyākāḥ kecit dvitribhavāntarāḥ
5. kecit prathamajanmānaḥ kecit janmaśatādhikāḥ
kecit vā ajanamasaṃkhyākāḥ kecit dvitribhavāntarāḥ
5. Some are experiencing their first birth, while others have endured hundreds of births. Still others have had an uncountable number of births, and some are currently between two or three existences.
भविष्यज्जातयः केचित्केचिद्भूतभवोद्भवाः ।
वर्तमानभवाः केचित्केचित्त्वभवता गताः ॥ ६ ॥
bhaviṣyajjātayaḥ kecitkecidbhūtabhavodbhavāḥ ,
vartamānabhavāḥ kecitkecittvabhavatā gatāḥ 6
6. bhaviṣyajjātayaḥ kecit kecit bhūtabhavodbhavāḥ
vartamānabhavāḥ kecit kecit tu abhavatā gatāḥ
6. kecit bhaviṣyajjātayaḥ kecit bhūtabhavodbhavāḥ
kecit vartamānabhavāḥ kecit tu abhavatā gatāḥ
6. Some are destined for future births, while others have arisen from past existences. Some are currently in their present state of being, but still others have attained non-existence (nirvāṇa).
केचित्कल्पसहस्राणि जायमानाः पुनः पुनः ।
एकामेवास्थिता योनिं केचिद्योन्यन्तरं श्रिताः ॥ ७ ॥
kecitkalpasahasrāṇi jāyamānāḥ punaḥ punaḥ ,
ekāmevāsthitā yoniṃ kecidyonyantaraṃ śritāḥ 7
7. kecit kalpasahasrāṇi jāyamānāḥ punaḥ punaḥ ekām
eva āsthitāḥ yonim kecit yonyantaram śritāḥ
7. kecit kalpasahasrāṇi punaḥ punaḥ jāyamānāḥ ekām
eva yonim āsthitāḥ kecit yonyantaram śritāḥ
7. Some individuals, being born repeatedly for thousands of aeons (kalpa), remain confined to a single species (yoni), while others resort to a different species (yoni).
केचिन्महादुःखसहाः केचिदल्पोदयाः स्थिताः ।
केचिदत्यन्तमुदिताः केचिदर्कादिवोदिताः ॥ ८ ॥
kecinmahāduḥkhasahāḥ kecidalpodayāḥ sthitāḥ ,
kecidatyantamuditāḥ kecidarkādivoditāḥ 8
8. kecit mahāduḥkhasahāḥ kecit alpodayāḥ sthitāḥ
kecit atyantam uditāḥ kecit arkāt iva uditāḥ
8. kecit mahāduḥkhasahāḥ sthitāḥ kecit alpodayāḥ
kecit atyantam uditāḥ kecit arkāt iva uditāḥ
8. Some endure great suffering, while others exist with meager beginnings. Some are extremely joyful, and some shine forth as if risen from the sun.
केचित्किंनरगन्धर्वविद्याधरमहोरगाः ।
केचिदर्केन्द्रवरुणास्त्र्यक्षाधोक्षजपद्मजाः ॥ ९ ॥
kecitkiṃnaragandharvavidyādharamahoragāḥ ,
kecidarkendravaruṇāstryakṣādhokṣajapadmajāḥ 9
9. kecit kiṃnaragandharvavidyādharamahoragāḥ
kecit arkendravaruṇāḥ tryakṣādhokṣajapadmajāḥ
9. kecit kiṃnaragandharvavidyādharamahoragāḥ
kecit arkendravaruṇāḥ tryakṣādhokṣajapadmajāḥ
9. Some individuals manifest as Kinnaras, Gandharvas, Vidyadharas, or great serpents (mahoragas). Others take birth as deities such as the Sun, Indra, Varuna, the three-eyed Shiva (tryakṣa), Vishnu (adhokṣaja), or Brahma (padmaja).
केचित्कूश्माण्डवेतालयक्षरक्षःपिशाचकाः ।
केचिद्ब्राह्मणभूपाला वैश्यशूद्रगणाः स्थिताः ॥ १० ॥
kecitkūśmāṇḍavetālayakṣarakṣaḥpiśācakāḥ ,
kecidbrāhmaṇabhūpālā vaiśyaśūdragaṇāḥ sthitāḥ 10
10. kecit kūśmāṇḍavetālayakṣarakṣaḥpiśācakāḥ kecit
brāhmaṇabhūpālāḥ vaiśyaśūdragaṇāḥ sthitāḥ
10. kecit kūśmāṇḍavetālayakṣarakṣaḥpiśācakāḥ kecit
brāhmaṇabhūpālāḥ vaiśyaśūdragaṇāḥ sthitāḥ
10. Some individuals manifest as Kushmandas, Vetālas, Yakṣas, Rakṣasas, or Piśācas, while others exist as Brahmins, kings, or members of the Vaishya and Shudra classes.
केचिच्छ्रपचचाण्डालकिरातावेशपुष्कसाः ।
केचित्तृणौषधी केचित्फलमूलपतङ्गकाः ॥ ११ ॥
kecicchrapacacāṇḍālakirātāveśapuṣkasāḥ ,
kecittṛṇauṣadhī kecitphalamūlapataṅgakāḥ 11
11. kecit śrapacacāṇḍālakirātāveśapuṣkasāḥ
kecit tṛṇauṣadhī kecit phalamūlapatangakāḥ
11. kecit śrapacacāṇḍālakirātāveśapuṣkasāḥ
kecit tṛṇauṣadhī kecit phalamūlapatangakāḥ
11. Some are cooks, outcasts (cāṇḍāla), hunters (kirāta), specific tribes or castes (āveśa), and *puṣkasa*s; others are the collective of grasses and herbs; and still others are fruits, roots, and insects.
केचित्चित्रलतागुल्मतृणोपलदृशोऽभितः ।
केचित्कदम्बजम्बीरशालतालतमालकाः ॥ १२ ॥
kecitcitralatāgulmatṛṇopaladṛśo'bhitaḥ ,
kecitkadambajambīraśālatālatamālakāḥ 12
12. kecit citralatāgulmatṛṇopaladṛśaḥ abhitaḥ
kecit kadambajambīraśālatālatamālakāḥ
12. kecit citralatāgulmatṛṇopaladṛśaḥ abhitaḥ
kecit kadambajambīraśālatālatamālakāḥ
12. Some manifest as colorful creepers, shrubs, grass, and stones, appearing all around; others are Kadamba, lime, Sal, palm, and Tamala trees.
केचिद्विभवसंसारमन्त्रिसामन्तभूमिपाः ।
केचिच्चीराम्बराच्छन्ना मुनिमौनमुपस्थिताः ॥ १३ ॥
kecidvibhavasaṃsāramantrisāmantabhūmipāḥ ,
keciccīrāmbarācchannā munimaunamupasthitāḥ 13
13. kecit vibhavasaṃsāramantrisāmantabhūmipāḥ
kecit cīrāmbarācchannāḥ munimaunam upasthitāḥ
13. kecit vibhavasaṃsāramantrisāmantabhūmipāḥ
kecit cīrāmbarācchannāḥ munimaunam upasthitāḥ
13. Some are wealthy and worldly, or serve as ministers, chieftains, and kings; others are clad in bark garments and observe the silence (mauna) of a sage (muni).
केचिद्भुजङ्गगोनासकृमिकीटपिपीलिकाः ।
केचिन्मृगेन्द्रमहिषमृगाजचमरैणकाः ॥ १४ ॥
kecidbhujaṅgagonāsakṛmikīṭapipīlikāḥ ,
kecinmṛgendramahiṣamṛgājacamaraiṇakāḥ 14
14. kecit bhujaṅgagonāsakṛmīkīṭapipīlikāḥ
kecit mṛgendramahiṣamṛgājacamaraiṇakāḥ
14. kecit bhujaṅgagonāsakṛmīkīṭapipīlikāḥ
kecit mṛgendramahiṣamṛgājacamaraiṇakāḥ
14. Some are snakes, pythons, worms, insects, and ants; others are lions, buffaloes, deer, goats, yaks, and antelopes.
केचित्सारसचक्राह्वबलाकाबककोकिलाः ।
केचित्कमलकह्वारकुमुदोत्पलतां गताः ॥ १५ ॥
kecitsārasacakrāhvabalākābakakokilāḥ ,
kecitkamalakahvārakumudotpalatāṃ gatāḥ 15
15. kecit sārasacakrāhvabalākābakakokilāḥ
kecit kamalakahlārakumudotpalatām gatāḥ
15. kecit sārasacakrāhvabalākābakakokilāḥ
kecit kamalakahlārakumudotpalatām gatāḥ
15. Some (beings) became cranes, chakravaka birds, herons, storks, or cuckoos. Others attained the state of lotuses, kahlāra flowers, water lilies, or blue lotuses.
केचित्कलभमातङ्गवराहवृषगर्दभाः ।
केचिद्विरेफमशकाः पुत्तिकादंशवंशजाः ॥ १६ ॥
kecitkalabhamātaṅgavarāhavṛṣagardabhāḥ ,
kecidvirephamaśakāḥ puttikādaṃśavaṃśajāḥ 16
16. kecit kalabhamātaṅgavārahāvṛṣagardabhāḥ
kecit virephamaśakāḥ puttikādaṃśavaṃśajāḥ
16. kecit kalabhamātaṅgavārahāvṛṣagardabhāḥ
kecit virephamaśakāḥ puttikādaṃśavaṃśajāḥ
16. Some (beings) became young elephants, large elephants, boars, bulls, or donkeys. Others were born into the lineage of bees, mosquitoes, flies, and gnats.
केचिदापद्वलाक्रान्ताः केचित्संपदमागताः ।
केचित्स्थिताः स्वर्गपुरे केचिन्नरकमास्थिताः ॥ १७ ॥
kecidāpadvalākrāntāḥ kecitsaṃpadamāgatāḥ ,
kecitsthitāḥ svargapure kecinnarakamāsthitāḥ 17
17. kecit āpadvbalākrāntāḥ kecit sampadam āgatāḥ
kecit sthitāḥ svargapure kecit narakam āsthitāḥ
17. kecit āpadvbalākrāntāḥ kecit sampadam āgatāḥ
kecit svargapure sthitāḥ kecit narakam āsthitāḥ
17. Some (beings) were afflicted by the force of calamity, while others attained prosperity. Some resided in the city of heaven, and others took abode in hell.
ऋक्षचक्रगताः केचिहृक्षरन्ध्रगताः परे ।
वातभूताः स्थिताः केचित्केचिद्व्योमपदेस्थिताः ॥ १८ ॥
ṛkṣacakragatāḥ kecihṛkṣarandhragatāḥ pare ,
vātabhūtāḥ sthitāḥ kecitkecidvyomapadesthitāḥ 18
18. ṛkṣacakragatāḥ kecit ṛkṣarandhragatāḥ pare
vātabhūtāḥ sthitāḥ kecit kecit vyomapadestitāḥ
18. kecit ṛkṣacakragatāḥ pare ṛkṣarandhragatāḥ
kecit vātabhūtāḥ sthitāḥ kecit vyomapadestitāḥ
18. Some (beings) entered the circle of stars, while others entered the gaps between stars. Some became beings of air, and others resided in the realm of the sky.
सूर्यांशुषु स्थिताः केचित्केचिदिन्द्वंशुषु स्थिताः ।
केचित्तृणलतागुल्मरसस्वादुष्ववस्थिताः ॥ १९ ॥
sūryāṃśuṣu sthitāḥ kecitkecidindvaṃśuṣu sthitāḥ ,
kecittṛṇalatāgulmarasasvāduṣvavasthitāḥ 19
19. sūryāṃśuṣu sthitāḥ kecit kecit indu-aṃśuṣu
sthitāḥ kecit tṛṇalatāgulmarasasvāduṣu avasthitāḥ
19. kecit sūryāṃśuṣu sthitāḥ kecit indu-aṃśuṣu
sthitāḥ kecit tṛṇalatāgulmarasasvāduṣu avasthitāḥ
19. Some are found in the sun's rays, and some are situated in the moon's rays. Others are established in the sweet essences of grasses, vines, and bushes.
जीवन्मुक्ता भ्रमन्तीह केचित्कल्याणभाजनाः ।
चिरमुक्ताः स्थिताः केचिन्नूनं परिणताः परे ॥ २० ॥
jīvanmuktā bhramantīha kecitkalyāṇabhājanāḥ ,
ciramuktāḥ sthitāḥ kecinnūnaṃ pariṇatāḥ pare 20
20. jīvanmuktāḥ bhramanti iha kecit kalyāṇabhājanāḥ
ciramuktāḥ sthitāḥ kecit nūnam pariṇatāḥ pare
20. kecit jīvanmuktāḥ kalyāṇabhājanāḥ iha bhramanti
pare ciramuktāḥ kecit nūnam pariṇatāḥ sthitāḥ
20. Some, who are liberated while living (jīvanmukta), wander here, being vessels of auspiciousness. Others, who are long-liberated, surely remain in a transformed state.
केचिच्चिरेण कालेन भविष्यन्मुक्तयः शिवाः ।
केचिद्द्विषन्ति चिद्भावाः केवलीभावमात्मनः ॥ २१ ॥
keciccireṇa kālena bhaviṣyanmuktayaḥ śivāḥ ,
keciddviṣanti cidbhāvāḥ kevalībhāvamātmanaḥ 21
21. kecit ca cireṇa kālena bhaviṣyanmuktyaḥ śivāḥ
kecit dviṣanti cidbhāvāḥ kevalībhāvam ātmanaḥ
21. kecit ca cireṇa kālena śivāḥ bhaviṣyanmuktyaḥ
kecit cidbhāvāḥ ātmanaḥ kevalībhāvam dviṣanti
21. And some will eventually attain auspicious liberation (mokṣa) after a long time. Some sentient beings (cidbhāva), however, dislike the state of absolute oneness (kevalībhāva) for the self (ātman).
केचिद्विशालाः ककुभः केचिन्नद्यो महारयाः ।
केचित्स्त्रियः कान्तदृशः केचित्पण्डनपुंसकाः ॥ २२ ॥
kecidviśālāḥ kakubhaḥ kecinnadyo mahārayāḥ ,
kecitstriyaḥ kāntadṛśaḥ kecitpaṇḍanapuṃsakāḥ 22
22. kecit viśālāḥ kakubhaḥ kecit nadyaḥ mahārayāḥ
kecit striyaḥ kāntadṛśaḥ kecit paṇḍanapuṃsakāḥ
22. kecit viśālāḥ kakubhaḥ kecit mahārayāḥ nadyaḥ
kecit kāntadṛśaḥ striyaḥ kecit paṇḍanapuṃsakāḥ
22. Some are vast directions, some are rivers with mighty currents. Some are women with beautiful eyes, and some are eunuchs (paṇḍanapuṃsaka).
केचित्प्रबुद्धमतयः केचिज्जडतराशयाः ।
केचिज्ज्ञानोपदेष्टारः केचिदात्तसमाधयः ॥ २३ ॥
kecitprabuddhamatayaḥ kecijjaḍatarāśayāḥ ,
kecijjñānopadeṣṭāraḥ kecidāttasamādhayaḥ 23
23. kecit prabuddhamatayaḥ kecit jaḍatarāśayāḥ
kecit jñānopadeṣṭāraḥ kecit āttasamādhayaḥ
23. kecit prabuddhamatayaḥ kecit jaḍatarāśayāḥ
kecit jñānopadeṣṭāraḥ kecit āttasamādhayaḥ
23. Some have awakened intellects, some have duller dispositions, some are instructors of knowledge, and some have attained profound meditation (samādhi).
जीवाः स्ववासनावेशविवशाशयतां गताः ।
एतास्वेतास्ववस्थासु संस्थिता बद्धभावनाः ॥ २४ ॥
jīvāḥ svavāsanāveśavivaśāśayatāṃ gatāḥ ,
etāsvetāsvavasthāsu saṃsthitā baddhabhāvanāḥ 24
24. jīvāḥ svavāsanāveśavivaśāśayatām gatāḥ etāsu
etāsu avasthāsu saṃsthitāḥ baddhabhāvanāḥ
24. jīvāḥ svavāsanāveśavivaśāśayatām gatāḥ,
etāsu etāsu avasthāsu saṃsthitāḥ,
baddhabhāvanāḥ
24. Living beings (jīva), having reached a state where their minds are helpless under the sway of their own latent impressions (vāsanā), remain fixed in these very conditions, bound by their conceptions.
विहरन्ति जगत्केचिन्निपतन्त्युत्पतन्ति च ।
कन्दुका इव हस्तेन मृत्युनाऽविरतं हताः ॥ २५ ॥
viharanti jagatkecinnipatantyutpatanti ca ,
kandukā iva hastena mṛtyunā'virataṃ hatāḥ 25
25. viharanti jagat kecit nipatanti utpatanti ca
kandukāḥ iva hastena mṛtyunā aviratam hatāḥ
25. kecit jagat viharanti,
nipatanti ca utpatanti,
mṛtyunā hastena aviratam hatāḥ kandukāḥ iva
25. Some wander through the world, falling down and rising up, just like balls constantly struck by the hand of death.
आशापाशशताबद्धा वासनाभावधारिणः ।
कायात्कायमुपायान्ति वृक्षात्वृक्षमिवाण्डजाः ॥ २६ ॥
āśāpāśaśatābaddhā vāsanābhāvadhāriṇaḥ ,
kāyātkāyamupāyānti vṛkṣātvṛkṣamivāṇḍajāḥ 26
26. āśāpāśaśatābaddhāḥ vāsanābhāvadhāriṇaḥ kāyāt
kāyam upāyānti vṛkṣāt vṛkṣam iva aṇḍajāḥ
26. āśāpāśaśatābaddhāḥ vāsanābhāvadhāriṇaḥ
aṇḍajāḥ iva kāyāt kāyam vṛkṣāt vṛkṣam upāyānti
26. Bound by hundreds of ropes of hope and clinging to the nature of their latent impressions (vāsanā), they pass from body to body, just as egg-born creatures (birds) go from tree to tree.
अनन्तानन्तसंकल्पकल्पनोत्पादमायया ।
इन्द्रजालं वितन्वाना जगन्मयमिदं महत् ॥ २७ ॥
anantānantasaṃkalpakalpanotpādamāyayā ,
indrajālaṃ vitanvānā jaganmayamidaṃ mahat 27
27. anantānanta-saṃkalpa-kalpanotpāda-māyayā
indrajālam vitanvānā jaganmayam idam mahat
27. anantānanta-saṃkalpa-kalpanotpāda-māyayā
idam mahat jaganmayam indrajālam vitanvānā
27. This great, world-pervading magic show (indrajālam) is spread by the illusory power (māyā) which gives rise to endless and infinite conceptions and imaginings.
तावद्भ्रमन्ति संसारे वारिण्यावर्तराशयः ।
यावन्मूढा न पश्यन्ति स्वमात्मानमनिन्दितम् ॥ २८ ॥
tāvadbhramanti saṃsāre vāriṇyāvartarāśayaḥ ,
yāvanmūḍhā na paśyanti svamātmānamaninditam 28
28. tāvat bhramanti saṃsāre vāriṇi āvartarāśayaḥ
yāvat mūḍhāḥ na paśyanti svam ātmānam aninditam
28. yāvat mūḍhāḥ na paśyanti svam ātmānam aninditam
tāvat vāriṇi āvartarāśayaḥ saṃsāre bhramanti
28. Just as masses of whirlpools revolve in water, so too do the deluded wander in the cycle of rebirth (saṃsāra) as long as they do not perceive their own blameless self (ātman).
दृष्ट्वात्मानमसत्त्यक्त्वा सत्यामासाद्य संविदम् ।
कालेन पदमागत्य जायन्ते नेह ते पुनः ॥ २९ ॥
dṛṣṭvātmānamasattyaktvā satyāmāsādya saṃvidam ,
kālena padamāgatya jāyante neha te punaḥ 29
29. dṛṣṭvā ātmānam asat tyaktvā satyām āsādya saṃvidam
kālena padam āgatya jāyante na iha te punaḥ
29. ātmānam dṛṣṭvā asat tyaktvā satyām saṃvidam āsādya
te kālena padam āgatya iha punaḥ na jāyante
29. Having perceived the self (ātman), abandoned the unreal, and attained true consciousness, they do not take birth again in this world (iha) after eventually reaching the supreme state (padam).
भुक्त्वा जन्मसहस्राणि भूयः संसारसंकटे ।
पतन्ति केचिदबुधाः संप्राप्यापि विवेकिताम् ॥ ३० ॥
bhuktvā janmasahasrāṇi bhūyaḥ saṃsārasaṃkaṭe ,
patanti kecidabudhāḥ saṃprāpyāpi vivekitām 30
30. bhuktvā janmasahasrāṇi bhūyaḥ saṃsārasaṃkaṭe
patanti kecit abudhāḥ samprāpya api vivekitām
30. kecit abudhāḥ janmasahasrāṇi bhuktvā vivekitām
samprāpya api bhūyaḥ saṃsārasaṃkaṭe patanti
30. Even after undergoing thousands of births and having attained discernment, some ignorant (abudhāḥ) individuals still fall back again into the distress of the cycle of rebirth (saṃsāra).
केचिच्छक्तत्वमप्युच्चैः प्राप्य तुच्छतया धिया ।
पुनस्तिर्यक्त्वमायान्ति तिर्यक्त्वान्नरकानपि ॥ ३१ ॥
kecicchaktatvamapyuccaiḥ prāpya tucchatayā dhiyā ,
punastiryaktvamāyānti tiryaktvānnarakānapi 31
31. kecit śaktatvam api uccaiḥ prāpya tucchatayā dhiyā
punaḥ tiryaktvam āyānti tiryaktvāt narakan api
31. kecit uccaiḥ śaktatvam api prāpya dhiyā tucchatayā
punaḥ tiryaktvam āyānti tiryaktvāt narakan api
31. Some beings, even after attaining a high state of power, descend again to an animal existence due to the triviality of their understanding. From that animal state, they even fall into hellish realms.
केचिन्महाधियः सन्त उत्पद्य ब्रह्मणः पदात् ।
तदैव जन्मनैकेन तत्रैवाशु विशन्त्यलम् ॥ ३२ ॥
kecinmahādhiyaḥ santa utpadya brahmaṇaḥ padāt ,
tadaiva janmanaikena tatraivāśu viśantyalam 32
32. kecit mahādhiyaḥ santaḥ utpadya brahmaṇaḥ padāt
tadā eva janmanā ekena tatra eva āśu viśanti alam
32. kecit mahādhiyaḥ santaḥ brahmaṇaḥ padāt utpadya
tadā eva ekena janmanā tatra eva āśu alam viśanti
32. Some noble beings, possessing great intellect, upon originating from the realm of brahman, immediately and completely enter that very state of being in a single lifetime.
ब्रह्माण्डेष्वितरेष्वन्ये तेष्वन्ये जीवराशयः ।
प्रयान्तिपद्मोद्भवतामन्ये च हरतामपि ॥ ३३ ॥
brahmāṇḍeṣvitareṣvanye teṣvanye jīvarāśayaḥ ,
prayāntipadmodbhavatāmanye ca haratāmapi 33
33. brahmāṇḍeṣu itareṣu anye teṣu anye jīvarāśayaḥ
prayānti padmodbhavatām anye ca haratām api
33. itareṣu brahmāṇḍeṣu anye jīvarāśayaḥ padmodbhavatām
prayānti ca teṣu anye haratām api prayānti
33. In other universes, various living beings (jīvarāśayaḥ), some of them, attain the state of Brahmā (Padmodbhava), and others even the state of Hari.
अन्ये प्रयान्ति तिर्यक्त्वमन्ये च सुरतामपि ।
अन्येऽपि नागतां राम यथैवेह तथैव हि ॥ ३४ ॥
anye prayānti tiryaktvamanye ca suratāmapi ,
anye'pi nāgatāṃ rāma yathaiveha tathaiva hi 34
34. anye prayānti tiryaktvam anye ca suratām api
anye api nāgatām rāma yathā eva iha tathā eva hi
34. rāma,
anye tiryaktvam prayānti ca anye suratām api (prayānti) api anye nāgatām (prayānti) yathā eva iha tathā eva hi
34. O Rama, others attain animal existence, and still others attain even the state of a god. And yet others become Nāgas (serpent deities), truly, just as it is in this world, so it is elsewhere.
यथेयं हि जगत्सारं तथान्यानि जगन्त्यपि ।
विद्यन्ते समतीतानि भविष्यन्ति च भूरिशः ॥ ३५ ॥
yatheyaṃ hi jagatsāraṃ tathānyāni jagantyapi ,
vidyante samatītāni bhaviṣyanti ca bhūriśaḥ 35
35. yathā iyam hi jagatsāram tathā anyāni jaganti
api vidyante samatītāni bhaviṣyanti ca bhūriśaḥ
35. yathā iyam jagatsāram hi,
tathā anyāni jaganti api samatītāni ca bhaviṣyanti ca bhūriśaḥ vidyante.
35. Just as this world is indeed essential, similarly, many other worlds, both those that have passed and those that are yet to come, exist in abundance.
अन्येनान्येन चित्रेण क्रमेणान्येन हेतुना ।
विचित्राः सृष्टयस्तेषामापतन्ति पतन्ति च ॥ ३६ ॥
anyenānyena citreṇa krameṇānyena hetunā ,
vicitrāḥ sṛṣṭayasteṣāmāpatanti patanti ca 36
36. anyena anyena citreṇa krameṇa anyena hetunā
vicitrāḥ sṛṣṭayaḥ teṣām āpatanti patanti ca
36. teṣām vicitrāḥ sṛṣṭayaḥ anyena anyena citreṇa
krameṇa anyena hetunā āpatanti ca patanti ca
36. For them, diverse creations arise and perish, each through a unique, varied process and a distinct cause.
कश्चिद्गन्धर्वतां याति कश्चिद्गच्छति यक्षताम् ।
कश्चित्प्रयाति सुरतां कश्चिदायाति दैत्यताम् ॥ ३७ ॥
kaścidgandharvatāṃ yāti kaścidgacchati yakṣatām ,
kaścitprayāti suratāṃ kaścidāyāti daityatām 37
37. kaścit gandharvatām yāti kaścit gacchati yakṣatām
kaścit prayāti suratām kaścit āyāti daityatām
37. kaścit gandharvatām yāti,
kaścit yakṣatām gacchati,
kaścit suratām prayāti,
kaścit daityatām āyāti.
37. One becomes a gandharva, another becomes a yakṣa, another attains the state of a deva, and yet another becomes a daitya.
येनैव व्यवहारेण ब्रह्माण्डेऽस्मिन्जनाः स्थिताः ।
तेनैवान्येषु तिष्ठन्ति सन्निवेशविलक्षणाः ॥ ३८ ॥
yenaiva vyavahāreṇa brahmāṇḍe'sminjanāḥ sthitāḥ ,
tenaivānyeṣu tiṣṭhanti sanniveśavilakṣaṇāḥ 38
38. yena eva vyavahāreṇa brahmāṇḍe asmin janāḥ sthitāḥ
tena eva anyeṣu tiṣṭhanti sanniveśavilakṣaṇāḥ
38. asmin brahmāṇḍe janāḥ yena eva vyavahāreṇa sthitāḥ,
tena eva anyeṣu sanniveśavilakṣaṇāḥ tiṣṭhanti.
38. By the very same natural law (dharma) by which beings are established in this cosmic egg (brahmāṇḍa), they exist in other worlds as well, differing only in their arrangements.
स्वस्वभाववशावेशादन्योन्यपरिघट्टनैः ।
सृष्टयः परिवर्तन्ते तरङ्गिण्या इवोर्मयः ॥ ३९ ॥
svasvabhāvavaśāveśādanyonyaparighaṭṭanaiḥ ,
sṛṣṭayaḥ parivartante taraṅgiṇyā ivormayaḥ 39
39. svasvabhāvavaśāveśāt anyonyaparighaṭṭanaiḥ
sṛṣṭayaḥ parivartante taraṅgiṇyāḥ iva ūrmayaḥ
39. sṛṣṭayaḥ svasvabhāvavaśāveśāt anyonyaparighaṭṭanaiḥ
taraṅgiṇyāḥ ūrmayaḥ iva parivartante
39. Creations, driven by the impulsion of their own intrinsic nature (svabhāva) and by mutual interactions, continuously transform, just like waves in a river.
आविर्भावतिरोभावैरुन्मज्जननिमज्जनैः ।
सृष्टयः परिवर्तन्ते तरङ्गिण्या इवोर्मयः ॥ ४० ॥
āvirbhāvatirobhāvairunmajjananimajjanaiḥ ,
sṛṣṭayaḥ parivartante taraṅgiṇyā ivormayaḥ 40
40. āvirbhāvatirobhāvaiḥ unmajjananimajjanaiḥ
sṛṣṭayaḥ parivartante taraṅgiṇyāḥ iva ūrmayaḥ
40. sṛṣṭayaḥ āvirbhāvatirobhāvaiḥ unmajjananimajjanaiḥ
taraṅgiṇyāḥ ūrmayaḥ iva parivartante
40. Creations, through appearances and disappearances, by emerging and submerging, continuously transform, just like waves in a river.
निर्यान्त्यविरतं तस्मात्परस्माज्जीवराशयः ।
अनिर्देश्याः स्वसंवेद्यास्तत्रैवाशु स्फुरन्ति च ॥ ४१ ॥
niryāntyavirataṃ tasmātparasmājjīvarāśayaḥ ,
anirdeśyāḥ svasaṃvedyāstatraivāśu sphuranti ca 41
41. niryānti aviratam tasmāt parasmāt jīvarāśayaḥ
anirdeśyāḥ svasaṃvedyāḥ tatra eva āśu sphuranti ca
41. anirdeśyāḥ svasaṃvedyāḥ ca jīvarāśayaḥ tasmāt parasmāt aviratam niryānti,
tatra eva āśu sphuranti
41. Indescribable and self-knowable multitudes of living beings (jīvarāśayaḥ) ceaselessly issue forth from that Supreme, and indeed, they manifest quickly there.
दीपादिवालोकदृशः सूर्यादिव मरीचयः ।
कणास्तप्तायस इव स्फुलिङ्गा इव पावकात् ॥ ४२ ॥
dīpādivālokadṛśaḥ sūryādiva marīcayaḥ ,
kaṇāstaptāyasa iva sphuliṅgā iva pāvakāt 42
42. dīpāt iva ālokadṛśaḥ sūryāt iva marīcayaḥ
kaṇāḥ taptāyasaḥ iva sphuliṅgāḥ iva pāvakāt
42. ālokadṛśaḥ dīpāt iva,
marīcayaḥ sūryāt iva,
kaṇāḥ taptāyasaḥ iva,
sphuliṅgāḥ pāvakāt iva
42. Like visible light (ālokadṛśaḥ) from a lamp, like rays (marīcayaḥ) from the sun, like particles (kaṇāḥ) from hot iron, and like sparks (sphuliṅgāḥ) from fire (they emerge and manifest).
कालादिवर्तवश्चित्रा आमोदाः कुसुमादिव ।
शीतला इव वर्षाणुपूरादब्धेरिवोर्मयः ॥ ४३ ॥
kālādivartavaścitrā āmodāḥ kusumādiva ,
śītalā iva varṣāṇupūrādabdherivormayaḥ 43
43. kālādi-vartavaḥ citrāḥ āmodāḥ kusumāt iva
śītalāḥ iva varṣāṇupūrāt abdheḥ iva ūrmayaḥ
43. āmodāḥ citrāḥ kālādi-vartavaḥ iva kusumāt iva
śītalāḥ iva varṣāṇupūrāt abdheḥ ūrmayaḥ iva
43. Pleasures (āmodāḥ) are as varied and diverse as the activities (vartavas) brought about by time (kāla) and other factors, or like the fragrances originating from flowers. They are ephemeral, like the cool sensations from abundant rain, or like waves from the ocean.
उत्पत्त्योत्पत्त्य कालेन भुक्त्वा देहपरम्पराम् ।
स्वत एव पदे यान्ति निलयं जीवराशयः ॥ ४४ ॥
utpattyotpattya kālena bhuktvā dehaparamparām ,
svata eva pade yānti nilayaṃ jīvarāśayaḥ 44
44. utpatya utpatya kālena bhuktvā deha-paramparām
svataḥ eva pade yānti nilayam jīva-rāśayaḥ
44. kālena utpatya utpatya deha-paramparām bhuktvā
jīva-rāśayaḥ svataḥ eva pade nilayam yānti
44. Repeatedly taking birth over time, and having experienced a succession of bodies, the multitudes of living beings (jīva-rāśayaḥ) naturally return to their ultimate abode (nilaya), their original state (pada).
अविरतमियमातता तथोच्चैर्भवति विनश्यति वर्धते मुधैव ।
त्रिभुवनरचनादिमोहमाया परमपदे लहरीव वारिराशौ ॥ ४५ ॥
aviratamiyamātatā tathoccairbhavati vinaśyati vardhate mudhaiva ,
tribhuvanaracanādimohamāyā paramapade laharīva vārirāśau 45
45. aviratam iyam ātatā tathā uccaiḥ
bhavati vinaśyati vardhate mudhā
eva tri-bhuvana-racanādi-moha-māyā
parama-pade laharī iva vārī-rāśau
45. iyam ātatā tathā tri-bhuvana-racanādi-moha-māyā
aviratam uccaiḥ
mudhā eva bhavati vinaśyati vardhate
parama-pade vārī-rāśau laharī iva
45. This pervasive and mighty deluding illusion (māyā), which encompasses the creation of the three worlds (tri-bhuvana) and all else, incessantly, greatly, and in vain manifests, perishes, and grows. It is like a wave in the ocean (vārī-rāśi) of the supreme state (parama-pada).

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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 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 (current chapter) 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