Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-12

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
एवं विचारयंस्तत्र स्वराज्ये जनको नृपः ।
चकाराखिलकार्याणि न मुमोह च धीरधीः ॥ १ ॥
śrīvasiṣṭha uvāca ,
evaṃ vicārayaṃstatra svarājye janako nṛpaḥ ,
cakārākhilakāryāṇi na mumoha ca dhīradhīḥ 1
1. śrīvasiṣṭhaḥ uvāca evam vicārayan tatra svarājye janakaḥ
nṛpaḥ cakāra akhila-kāryāṇi na mumoha ca dhīradhīḥ
1. śrīvasiṣṭhaḥ uvāca evam vicārayan dhīradhīḥ nṛpaḥ
janakaḥ tatra svarājye akhila-kāryāṇi cakāra ca na mumoha
1. Śrī Vasiṣṭha said: Thus contemplating in his own dominion, King Janaka, who was firm-minded, performed all his duties and did not fall into delusion (moha).
न मनः प्रोल्ललासास्य क्वचिदानन्दवृत्तिषु ।
केवलं सुषुप्तसंस्थं सदैव व्यवतिष्ठत ॥ २ ॥
na manaḥ prollalāsāsya kvacidānandavṛttiṣu ,
kevalaṃ suṣuptasaṃsthaṃ sadaiva vyavatiṣṭhata 2
2. na manaḥ prollalāsa asya kvacit ānandavṛttiṣu
kevalam suṣuptasaṃstham sadā eva vyavatiṣṭhata
2. asya manaḥ kvacit ānandavṛttiṣu na prollalāsa
kevalam sadā eva suṣuptasaṃstham vyavatiṣṭhata
2. His mind (manas) never delighted in any joyful experiences (ānandavṛtti). It merely remained always as if in a state of deep sleep (suṣuptasaṃstha).
ततःप्रभृत्यसौ दृश्यं नाजहार न वात्यजत् ।
केवलं विगताशङ्क वर्तमाने व्यवस्थितः ॥ ३ ॥
tataḥprabhṛtyasau dṛśyaṃ nājahāra na vātyajat ,
kevalaṃ vigatāśaṅka vartamāne vyavasthitaḥ 3
3. tataḥprabhṛti asau dṛśyam na ājahāra na vā
atyajat kevalam vigatāśaṅka vartamāne vyavasthitaḥ
3. tataḥprabhṛti asau dṛśyam na ājahāra na vā
atyajat kevalam vigatāśaṅka vartamāne vyavasthitaḥ
3. From then onwards, he neither grasped nor abandoned the visible world (dṛśyam). He merely remained established in the present moment, free from all apprehension.
अनारतविवेकेन तेन सद्यः सनातनम् ।
पुनः कलङ्कं नैवाप्तमम्बरेणेव राजसम् ॥ ४ ॥
anāratavivekena tena sadyaḥ sanātanam ,
punaḥ kalaṅkaṃ naivāptamambareṇeva rājasam 4
4. anāratavivekena tena sadyaḥ sanātanam punaḥ
kalaṅkam na eva āptam ambareṇa iva rājasam
4. tena anāratavivekena sadyaḥ sanātanam (ātma-tattvam)
punaḥ rājasam kalaṅkam ambareṇa iva na eva āptam
4. Through his unceasing discrimination (viveka), that eternal (nature of the Self) immediately did not again acquire any blemish of rajas (rājasam), just as the sky remains untouched by impurities.
स्वविवेकानुसंधानादिति तस्य महीपतेः ।
सम्यग्ज्ञानमनन्ताभमलं विमलतां ययौ ॥ ५ ॥
svavivekānusaṃdhānāditi tasya mahīpateḥ ,
samyagjñānamanantābhamalaṃ vimalatāṃ yayau 5
5. svavivekānusaṃdhānāt iti tasya mahīpateḥ
samyagjñānam anantābham alam vimalatām yayau
5. iti svavivekānusaṃdhānāt tasya mahīpateḥ
anantābham samyagjñānam alam vimalatām yayau
5. Thus, through the continuous application of his own discrimination (viveka), that king's perfect knowledge (samyagjñāna), which shone with infinite effulgence, attained complete purity.
अनामृष्टविकल्पांशुश्चिदात्मा विगतामयः ।
उदियाय हृदाकाशे तस्य व्योम्नीव भास्करः ॥ ६ ॥
anāmṛṣṭavikalpāṃśuścidātmā vigatāmayaḥ ,
udiyāya hṛdākāśe tasya vyomnīva bhāskaraḥ 6
6. anāmṛṣṭavikalpāṃśuḥ cidātmā vigatāmayaḥ
udiyāya hṛdākāśe tasya vyomnī iva bhāskaraḥ
6. tasya anāmṛṣṭavikalpāṃśuḥ vigatāmayaḥ
cidātmā hṛdākāśe vyomnī iva bhāskaraḥ udiyāya
6. His pure consciousness (cidātman), whose rays were untouched by conceptual constructs and which was free from affliction, arose in the space of his heart, just as the sun rises in the sky.
स ददर्शाखिलान्भावांश्चिच्छक्तौ समवस्थितान् ।
आत्मभूताननन्तात्मा सर्वभूतात्मकोविदः ॥ ७ ॥
sa dadarśākhilānbhāvāṃścicchaktau samavasthitān ,
ātmabhūtānanantātmā sarvabhūtātmakovidaḥ 7
7. sa dadarśa akhilān bhāvān cicchaktaau samavasthitān
ātmabhūtān anantātmā sarvabhūtātmakovidaḥ
7. sa anantātmā sarvabhūtātmakovidaḥ cicchaktaau
samavasthitān ātmabhūtān akhilān bhāvān dadarśa
7. That infinite self (anantātman), adept in the true nature (ātman) of all beings, saw all existing entities (bhāvāḥ) established within the power of consciousness (cicchakti) and having the self (ātman) as their essence.
प्रहृष्टो न बभूवासौ क्वचिन्न च सुदुःखितः ।
प्रकृतेर्व्यवहारत्वात्सदैव सममानसः ॥ ८ ॥
prahṛṣṭo na babhūvāsau kvacinna ca suduḥkhitaḥ ,
prakṛtervyavahāratvātsadaiva samamānasaḥ 8
8. prahṛṣṭaḥ na babhūva asau kvacit na ca suduḥkhitaḥ
prakṛteḥ vyavahāratvāt sadā eva samamānasaḥ
8. asau kvacit prahṛṣṭaḥ na babhūva ca suduḥkhitaḥ na [babhūva].
prakṛteḥ vyavahāratvāt sadā eva samamānasaḥ
8. He was never excessively delighted nor greatly distressed. Due to the workings of nature (prakṛti), his mind always remained equanimous.
जीवन्मुक्तो बभूवासौ ततःप्रभृति मानदः ।
जनको जरठज्ञानी ज्ञातलोकपरावरः ॥ ९ ॥
jīvanmukto babhūvāsau tataḥprabhṛti mānadaḥ ,
janako jaraṭhajñānī jñātalokaparāvaraḥ 9
9. jīvanmuktaḥ babhūva asau tataḥ prabhṛti
mānadaḥ janakaḥ jaraṭhajñānī jñātalokaparāvaraḥ
9. tataḥ prabhṛti asau janakaḥ mānadaḥ jaraṭhajñānī
jñātalokaparāvaraḥ jīvanmuktaḥ babhūva
9. From then on, that noble King Janaka, the wise elder, who knew both the higher and lower worlds, became one liberated (mukta) while living.
राज्यं कुर्वन्विदेहानां जनको जनजीवितम् ।
नैव हर्षविषादाभ्यां सोऽवशः परितप्यते ॥ १० ॥
rājyaṃ kurvanvidehānāṃ janako janajīvitam ,
naiva harṣaviṣādābhyāṃ so'vaśaḥ paritapyate 10
10. rājyam kurvan videhānām janakaḥ janajīvitam na
eva harṣaviṣādābhyām saḥ avaśaḥ paritapyate
10. videhānām rājyam kurvan janajīvitam janakaḥ
saḥ harṣaviṣādābhyām na eva avaśaḥ paritapyate
10. Even while ruling the kingdom of the Videhas and being the very life of his people, Janaka is certainly not tormented by joy and sorrow; he remains unaffected by them.
नास्तमेति न चोदेति
गुणदोषविचेष्टितैः ॥ ११ ॥
nāstameti na codeti
guṇadoṣaviceṣṭitaiḥ 11
11. na astam eti na ca ut
eti guṇadoṣaviceṣṭitaiḥ
11. guṇadoṣaviceṣṭitaiḥ na
astam eti na ca ut eti
11. He (Janaka) neither declines nor rises due to the actions stemming from good and bad qualities.
अर्थानर्थैः स राज्योत्थैर्न ग्लायति न हृष्यति ।
कुर्वन्नपि करोत्येष न किंचिदपि कुत्रचित् ।
स तिष्ठत्येव सततं सर्वदैवान्तरे चितः ॥ १२ ॥
arthānarthaiḥ sa rājyotthairna glāyati na hṛṣyati ,
kurvannapi karotyeṣa na kiṃcidapi kutracit ,
sa tiṣṭhatyeva satataṃ sarvadaivāntare citaḥ 12
12. artha anarthaiḥ sa rājya utthaiḥ na
glāyati na hṛṣyati | kurvan api karoti
eṣa na kiñcit api kutracit | sa tiṣṭhati
eva satatam sarvadā eva antare citaḥ
12. saḥ rājyotthaiḥ arthānarthaiḥ na
glāyati na hṛṣyati eṣa kurvan api
kutracit kiñcit api na karoti saḥ satatam
sarvadā eva antare citaḥ tiṣṭhati
12. He (Janaka) neither becomes dejected nor rejoices because of the gains and losses arising from the kingdom. Even while acting, he does not do anything at all, anywhere. He always remains truly collected within himself.
सुषुप्तावस्थितस्यैव जनकस्य महीपतेः ।
भावनाः सर्वभावेभ्यः सर्वथैवास्तमागताः ॥ १३ ॥
suṣuptāvasthitasyaiva janakasya mahīpateḥ ,
bhāvanāḥ sarvabhāvebhyaḥ sarvathaivāstamāgatāḥ 13
13. suṣupta avasthitasya eva janakasya mahīpateḥ |
bhāvanāḥ sarva bhāvebhyaḥ sarvathā eva astam āgatāḥ
13. suṣuptāvasthitasya eva mahīpateḥ janakasya
bhāvanāḥ sarvabhāvebhyaḥ sarvathā eva astam āgatāḥ
13. For King Janaka, who abides in a state like deep sleep, all his thoughts have completely vanished from all objects of existence.
भविष्यं नानुसंधत्ते नातीतं चिन्तयत्यसौ ।
वर्तमाननिमेषं तु हसन्नेवानुवर्तते ॥ १४ ॥
bhaviṣyaṃ nānusaṃdhatte nātītaṃ cintayatyasau ,
vartamānanimeṣaṃ tu hasannevānuvartate 14
14. bhaviṣyam na anusandhatte na atītam cintayati
asau | vartamāna-nimeṣam tu hasan eva anuvarte ||
14. asau bhaviṣyam na anusandhatte atītam na
cintayati tu hasan eva vartamāna-nimeṣam anuvarte
14. He neither plans for the future nor ponders the past. Instead, he simply continues, smiling, in the present moment.
स्वविचारवशेनैव तेन तामरसेक्षण ।
प्राप्तं प्राप्यमशेषेण राम नेतरयेच्छया ॥ १५ ॥
svavicāravaśenaiva tena tāmarasekṣaṇa ,
prāptaṃ prāpyamaśeṣeṇa rāma netarayecchayā 15
15. svavicāravaśena eva tena tāmarasekṣaṇa | prāptam
prāpyam aśeṣeṇa rāma na itarayā icchayā ||
15. (he) rāma tāmarasekṣaṇa,
tena aśeṣeṇa prāpyam svavicāravaśena eva prāptam,
na itarayā icchayā
15. O lotus-eyed Rāma, by him, everything that was to be achieved was attained solely through the power of his own reflection, not by any other desire.
तावत्तावत्स्वकेनैव चेतसा प्रविचार्यते ।
यावद्यावद्विचाराणां सीमान्तः समवाप्यते ॥ १६ ॥
tāvattāvatsvakenaiva cetasā pravicāryate ,
yāvadyāvadvicārāṇāṃ sīmāntaḥ samavāpyate 16
16. tāvat tāvat svakena eva cetasā pravicāryate |
yāvat yāvat vicārāṇām sīmāntaḥ samavāpyate ||
16. tāvat tāvat (viṣayaḥ) svakena eva cetasā pravicāryate
yāvat yāvat vicārāṇām sīmāntaḥ samavāpyate
16. One deliberates with one's own mind (cetas) for so long, until the ultimate limit of reflections is reached.
न तद्गुरोर्न शास्त्रार्थान्न पुण्यात्प्राप्यते पदम् ।
यत्साधुसङ्गाभ्युदिताद्विचारविशदाद्धृदः ॥ १७ ॥
na tadgurorna śāstrārthānna puṇyātprāpyate padam ,
yatsādhusaṅgābhyuditādvicāraviśadāddhṛdaḥ 17
17. na tat guroḥ na śāstrārthāt na puṇyāt prāpyate padam
| yat sādhusaṅgābhyuditāt vicāraviśadāt hṛdaḥ ||
17. yat sādhusaṅgābhyuditāt vicāraviśadāt hṛdaḥ (padam) prāpyate,
tat guror na (prāpyate),
śāstrārthāt na (prāpyate),
puṇyāt na (prāpyate)
17. That state (padam), which arises from a heart clarified by discernment and elevated by association with the wise (sādhu-saṅga), is not attained from a guru, nor from scriptural knowledge, nor from merit.
सुन्दर्या निजया बुद्ध्या प्रज्ञयेव वयस्यया ।
पदमासाद्यते राम न नामक्रिययान्यया ॥ १८ ॥
sundaryā nijayā buddhyā prajñayeva vayasyayā ,
padamāsādyate rāma na nāmakriyayānyayā 18
18. sundaryā nijayā buddhyā prajñayā iva vayasyayā
| padam āsādyate rāma na nāmakriyayā anyayā
18. rāma nijayā sundaryā buddhyā prajñayā iva
vayasyayā padam āsādyate anyayā nāmakriyayā na
18. O Rama, an elevated state is achieved through one's own beautiful intellect (buddhi), just as if by wisdom (prajñā) acting as a close companion, and not by any other ritualistic action (nāmakriyā).
यस्योज्ज्वलति तीक्ष्णाग्रा पूर्वापरविचारिणी ।
प्रज्ञादीपशिखा जातु जाड्यान्ध्यं तं न बाधते ॥ १९ ॥
yasyojjvalati tīkṣṇāgrā pūrvāparavicāriṇī ,
prajñādīpaśikhā jātu jāḍyāndhyaṃ taṃ na bādhate 19
19. yasya ujjvalati tīkṣṇāgrā pūrva-apara-vicāriṇī |
prajñā-dīpa-śikhā jātu jāḍya-andhyam tam na bādhate
19. yasya tīkṣṇāgrā pūrva-apara-vicāriṇī prajñā-dīpa-śikhā ujjvalati,
tam jāḍya-andhyam jātu na bādhate
19. The blindness of dullness (jāḍya) never troubles the person whose sharp-pointed flame of the lamp of wisdom (prajñā), discerning both what has come before and what is to come, shines brightly.
दुरुत्तरा या विपदो दुःखकल्लोलसंकुलाः ।
तीर्यते प्रज्ञया ताभ्यो नावापद्भ्यो महामते ॥ २० ॥
duruttarā yā vipado duḥkhakallolasaṃkulāḥ ,
tīryate prajñayā tābhyo nāvāpadbhyo mahāmate 20
20. durutttarā yā vipadaḥ duḥkha-kallola-saṃkulāḥ |
tīryate prajñayā tābhyaḥ nāvā āpadbhyaḥ mahāmate
20. mahāmate yā durutttarāḥ duḥkha-kallola-saṃkulāḥ
vipadaḥ tābhyaḥ prajñayā nāvā āpadbhyaḥ tīryate
20. O great-minded one (mahāmate), those calamities (vipad), which are difficult to overcome and filled with waves of sorrow, are crossed by means of wisdom (prajñā), just as one crosses calamities by a boat.
प्रज्ञाविरहितं मूढमापदल्पापि बाधते ।
पेलवाचानिलकला सारहीनमिवोलपम् ॥ २१ ॥
prajñāvirahitaṃ mūḍhamāpadalpāpi bādhate ,
pelavācānilakalā sārahīnamivolapam 21
21. prajñā-virahitam mūḍham āpad alpā api bādhate
| pelavā ca anila-kalā sāra-hīnam iva ulapam
21. prajñā-virahitam mūḍham alpā api āpad bādhate,
pelavā anila-kalā sāra-hīnam ulapam iva ca
21. Even a small calamity troubles a foolish person who is devoid of wisdom (prajñā), just as a gentle gust of wind (anilakalā) troubles a flimsy, sapless blade of grass (ulapa).
प्रज्ञावानसहायोऽपि विशास्त्रोऽप्यरिमर्दन ।
उत्तरत्येव संसारसागराद्राम पेलवात् ॥ २२ ॥
prajñāvānasahāyo'pi viśāstro'pyarimardana ,
uttaratyeva saṃsārasāgarādrāma pelavāt 22
22. prajñāvān asahāyaḥ api viśāstraḥ api arimardana
uttarati eva saṃsārasāgarāt rāma pelavāt
22. arimardana rāma,
prajñāvān asahāyaḥ api viśāstraḥ api,
pelavāt saṃsārasāgarāt eva uttarati.
22. O destroyer of enemies (arimardana), O Rāma, a wise person (prajñāvān), even without assistance and even without formal instruction, certainly crosses the ocean of worldly existence (saṃsāra), which appears frail to them.
प्रज्ञावानसहायोऽपि कार्यान्तमधिगच्छति ।
दुष्प्रज्ञः कार्यमासाद्य प्रधानमपि नश्यति ॥ २३ ॥
prajñāvānasahāyo'pi kāryāntamadhigacchati ,
duṣprajñaḥ kāryamāsādya pradhānamapi naśyati 23
23. prajñāvān asahāyaḥ api kāryāntam adhigacchati
duṣprajñaḥ kāryam āsādya pradhānam api naśyati
23. prajñāvān asahāyaḥ api kāryāntam adhigacchati.
duṣprajñaḥ pradhānam kāryam āsādya api naśyati.
23. A wise person (prajñāvān), even without assistance, accomplishes the completion of a task. But a foolish person (duṣprajña), even having obtained an important task, fails.
शास्त्रसज्जनससर्गैः प्रज्ञां पूर्वं विवर्धयेत् ।
सेकसंरक्षणारम्भैः फलप्राप्तौ लतामिव ॥ २४ ॥
śāstrasajjanasasargaiḥ prajñāṃ pūrvaṃ vivardhayet ,
sekasaṃrakṣaṇārambhaiḥ phalaprāptau latāmiva 24
24. śāstrasajjanasasaṃsargaiḥ prajñām pūrvam vivardhayet
sekasaṃrakṣaṇārambhaiḥ phalaprāptau latām iva
24. pūrvam,
śāstrasajjanasasaṃsargaiḥ prajñām vivardhayet,
phalaprāptau sekasaṃrakṣaṇārambhaiḥ latām iva.
24. One should first develop wisdom by associating with scriptures and good people, just as one would develop a creeper by beginning to water and protect it for the attainment of fruit.
प्रज्ञाबलबृहन्मूलः काले सत्कार्यपादपः ।
फलं फलत्यतिस्वादु भासो बिम्बमिवैन्दवम् ॥ २५ ॥
prajñābalabṛhanmūlaḥ kāle satkāryapādapaḥ ,
phalaṃ phalatyatisvādu bhāso bimbamivaindavam 25
25. prajñābalabṛhanmūlaḥ kāle satkāryapādapaḥ phalam
phalati atisvādu bhāsaḥ bimbam iva aindavam
25. prajñābalabṛhanmūlaḥ satkāryapādapaḥ kāle atisvādu phalam phalati,
bhāsaḥ aindavam bimbam iva.
25. The tree of good deeds (satkāryapādapaḥ), whose mighty root is wisdom and strength, bears exceedingly sweet fruit in due time, resembling a radiant lunar orb.
य एव यत्नः क्रियते बाह्यार्थोपार्जने जनैः ।
स एव यत्नः कर्तव्यः पूर्वं प्रज्ञाविवर्धने ॥ २६ ॥
ya eva yatnaḥ kriyate bāhyārthopārjane janaiḥ ,
sa eva yatnaḥ kartavyaḥ pūrvaṃ prajñāvivardhane 26
26. yaḥ eva yatnaḥ kriyate bāhyārthopārjane janaiḥ
saḥ eva yatnaḥ kartavyaḥ pūrvam prajñāvīvardhane
26. janaiḥ bāhyārthopārjane yaḥ eva yatnaḥ kriyate,
saḥ eva yatnaḥ pūrvam prajñāvīvardhane kartavyaḥ
26. The very effort that is made by people in acquiring external things, that same effort should first be made in increasing wisdom (prajñā).
सीमान्तं सर्वदुःखानामापदां कोशमुत्तमम् ।
बीजं संसारवृक्षाणां प्रज्ञामान्द्यं विनाशयेत् ॥ २७ ॥
sīmāntaṃ sarvaduḥkhānāmāpadāṃ kośamuttamam ,
bījaṃ saṃsāravṛkṣāṇāṃ prajñāmāndyaṃ vināśayet 27
27. sīmāntam sarvaduḥkhānām āpadām kośam uttamam
bījam saṃsāravṛkṣāṇām prajñāmāndyam vināśayet
27. sarvaduḥkhānām sīmāntam,
āpadām uttamam kośam,
saṃsāravṛkṣāṇām bījam prajñāmāndyam vināśayet
27. One should destroy dullness of intellect (prajñā), which is the climax of all sorrows, the supreme storehouse of calamities, and the seed of the trees of transmigration (saṃsāra).
स्वर्गाद्यद्यच्च पातालाद्राज्याद्यत्समवाप्यते ।
तत्समासाद्यते सर्वं प्रज्ञाकोशान्महात्मना ॥ २८ ॥
svargādyadyacca pātālādrājyādyatsamavāpyate ,
tatsamāsādyate sarvaṃ prajñākośānmahātmanā 28
28. svargāt yat yat ca pātālāt rājyāt yat samavāpyate
tat samāsādyate sarvam prajñākośāt mahātmanā
28. svargāt,
pātālāt,
rājyāt ca yat yat samavāpyate,
tat sarvam mahātmanā prajñākośāt samāsādyate
28. Whatever is obtained from heaven, from the netherworld, or from a kingdom - all that is attained by a great soul (mahātman) from the treasury of wisdom (prajñā).
प्रज्ञयोत्तीर्यते भीमात्तस्मात्संसारसागरात् ।
न दानैर्न च वा तीर्थैस्तपसा नच राघव ॥ २९ ॥
prajñayottīryate bhīmāttasmātsaṃsārasāgarāt ,
na dānairna ca vā tīrthaistapasā naca rāghava 29
29. prajñayā uttīryate bhīmāt tasmāt saṃsārasāgarāt
na dānaiḥ na ca vā tīrthaiḥ tapasā na ca rāghava
29. rāghava prajñayā tasmāt bhīmāt saṃsārasāgarāt uttīryate,
na dānaiḥ,
na ca vā tīrthaiḥ,
na ca tapasā
29. One crosses over that dreadful ocean of transmigration (saṃsāra) by wisdom (prajñā), O Rāghava, not by charities (dāna), nor by sacred places (tīrtha), nor by austerities (tapas).
यत्प्राप्ताः संपदं दैवीमपि भूमिचरा नराः ।
प्रज्ञापुण्यलतायास्तत्फलं स्वादु समुत्थितम् ॥ ३० ॥
yatprāptāḥ saṃpadaṃ daivīmapi bhūmicarā narāḥ ,
prajñāpuṇyalatāyāstatphalaṃ svādu samutthitam 30
30. yat prāptāḥ sampadam daīvīm api bhūmicarāḥ narāḥ
prajñāpuṇyalatāyāḥ tat phalam svādu samutthitam
30. yat daīvīm sampadam api bhūmicarāḥ narāḥ prāptāḥ
tat prajñāpuṇyalatāyāḥ svādu phalam samutthitam
30. The divine prosperity (sampad) that even earth-dwelling humans achieve is the sweet fruit that has arisen from the vine of wisdom (prajñā) and merit (puṇya).
प्रज्ञया नखरालूनमत्तवारणयूथपाः ।
जम्बुकैर्विजिताः सिंहाः सिंहैर्हरिणका इव ॥ ३१ ॥
prajñayā nakharālūnamattavāraṇayūthapāḥ ,
jambukairvijitāḥ siṃhāḥ siṃhairhariṇakā iva 31
31. prajñayā nakharālūnamattavāraṇayūthapāḥ
jambukaiḥ vijitāḥ siṃhāḥ siṃhaiḥ hariṇakāḥ iva
31. prajñayā nakharālūnamattavāraṇayūthapāḥ siṃhāḥ
jambukaiḥ vijitāḥ hariṇakāḥ siṃhaiḥ iva
31. By wisdom (prajñā), even lions - who normally tear apart the leaders of intoxicated elephant herds with their claws - are conquered by jackals, just as deer are by lions.
सामान्यैरपि भूपत्वं प्राप्तं प्रज्ञावशान्नरैः ।
स्वर्गापवर्गयोग्यत्वं प्राज्ञस्यैवेह दृश्यते ॥ ३२ ॥
sāmānyairapi bhūpatvaṃ prāptaṃ prajñāvaśānnaraiḥ ,
svargāpavargayogyatvaṃ prājñasyaiveha dṛśyate 32
32. sāmānyaiḥ api bhūpatvam prāptam prajñāvaśāt naraiḥ
svargāpavargayogyatvam prājñasya eva iha dṛśyate
32. api sāmānyaiḥ naraiḥ prajñāvaśāt bhūpatvam prāptam
iha prājñasya eva svargāpavargayogyatvam dṛśyate
32. Even ordinary men attain kingship (bhūpatvam) by virtue of wisdom (prajñā). In this world, the worthiness for heaven (svarga) and ultimate liberation (apavarga) is seen only in the wise.
प्रज्ञया वादिनः सर्वे स्वविकल्पविलासिनः ।
जयन्ति सुभटप्रख्यान्नरानप्यतिभीरवः ॥ ३३ ॥
prajñayā vādinaḥ sarve svavikalpavilāsinaḥ ,
jayanti subhaṭaprakhyānnarānapyatibhīravaḥ 33
33. prajñayā vādinaḥ sarve svavikalpavilāsinaḥ
jayanti subhaṭaprakhyān narān api atibhīravaḥ
33. prajñayā sarve svavikalpavilāsinaḥ vādinaḥ jayanti
atibhīravaḥ api subhaṭaprakhyān narān jayanti
33. By wisdom (prajñā), all debaters, who delight in their own ideas, achieve victory. Even the extremely timid conquer men renowned as brave warriors.
चिन्तामणिरियं प्रज्ञा हृत्कोशस्था विवेकिनः ।
फलं कल्पलतेवैषा चिन्तितं संप्रयच्छति ॥ ३४ ॥
cintāmaṇiriyaṃ prajñā hṛtkośasthā vivekinaḥ ,
phalaṃ kalpalatevaiṣā cintitaṃ saṃprayacchati 34
34. cintāmaṇiḥ iyam prajñā hṛtkośasthā vivekinaḥ
phalam kalpalatā iva eṣā cintitam saṃprayacchati
34. vivekinaḥ hṛtkośasthā iyam prajñā cintāmaṇiḥ
eṣā kalpalatā iva cintitam phalam saṃprayacchati
34. This intellect (prajñā), residing in the heart's treasury of a discerning person, is a wish-fulfilling jewel (cintāmaṇi). Like a wish-granting creeper (kalpalatā), it bestows whatever is desired.
भव्यस्तरति संसारं प्रज्ञयापोह्यतेऽधमः ।
शिक्षितः पारमाप्नोति नावा नाप्नोत्यशिक्षितः ॥ ३५ ॥
bhavyastarati saṃsāraṃ prajñayāpohyate'dhamaḥ ,
śikṣitaḥ pāramāpnoti nāvā nāpnotyaśikṣitaḥ 35
35. bhavyaḥ tarati saṃsāram prajñayā apohyate adhamaḥ
śikṣitaḥ pāram āpnoti nāvā na āpnoti aśikṣitaḥ
35. bhavyaḥ prajñayā saṃsāram tarati adhamaḥ apohyate
śikṣitaḥ nāvā pāram āpnoti aśikṣitaḥ na āpnoti
35. A noble person (bhavya) crosses the cycle of existence (saṃsāra) through intellect (prajñā), while a base person (adhama) is driven away. An educated person reaches the other shore by means of a boat, but an uneducated person does not.
धीः सम्यग्योजिता पारमसम्यग्योजिताऽऽपदम् ।
नरं नयति संसारे भ्रमन्ती नौरिवार्णवे ॥ ३६ ॥
dhīḥ samyagyojitā pāramasamyagyojitā''padam ,
naraṃ nayati saṃsāre bhramantī naurivārṇave 36
36. dhīḥ samyak yojitā pāram asamyak yojitā āpadam
naram nayati saṃsāre bhramantī nāuḥ iva arṇave
36. samyak yojitā dhīḥ pāram nayati asamyak yojitā āpadam
saṃsāre arṇave bhramantī nāuḥ iva naram nayati
36. Intellect (dhī), when properly applied, leads to the other shore, but when improperly applied, it leads to disaster. It guides a person (nara) through the cycle of existence (saṃsāra) like a wandering boat in the ocean.
विवेकिनमसंमूढं प्राज्ञमाशागणोत्थिताः ।
दोषा न परिबाधन्ते सन्नद्धमिव सायकाः ॥ ३७ ॥
vivekinamasaṃmūḍhaṃ prājñamāśāgaṇotthitāḥ ,
doṣā na paribādhante sannaddhamiva sāyakāḥ 37
37. vivekinam asammūḍham prājñam āśāgaṇotthitāḥ
doṣāḥ na parībādhante sannaddham iva sāyakāḥ
37. āśāgaṇotthitāḥ doṣāḥ vivekinam asammūḍham
prājñam na parībādhante sāyakāḥ sannaddham iva
37. Faults (doṣa) arising from the multitude of desires (āśāgaṇotthita) do not afflict a discerning (vivekin), unconfused, wise person (prājña), just as arrows (sāyaka) do not harm one who is fully armored (sannaddha).
प्रज्ञयेह जगत्सर्वं सम्यगेवाङ्ग दृश्यते ।
सम्यग्दर्शनमायान्ति नापदो नच संपदः ॥ ३८ ॥
prajñayeha jagatsarvaṃ samyagevāṅga dṛśyate ,
samyagdarśanamāyānti nāpado naca saṃpadaḥ 38
38. prajñayā iha jagat sarvam samyak eva aṅga dṛśyate
samyak darśanam āyānti na āpadaḥ na ca sampadaḥ
38. aṅga iha sarvam jagat prajñayā eva samyak dṛśyate
na āpadaḥ ca na sampadaḥ samyak darśanam āyānti
38. Oh dear one, through wisdom (prajñā) alone, this entire world is truly seen here. Neither calamities nor prosperities approach [the state of] right perception.
पिधानं परमार्कस्य जडात्मा विततोऽसितः ।
अहंकाराम्बुदो मत्तः प्रज्ञावातेन बाध्यते ॥ ३९ ॥
pidhānaṃ paramārkasya jaḍātmā vitato'sitaḥ ,
ahaṃkārāmbudo mattaḥ prajñāvātena bādhyate 39
39. pidhānam paramārkasya jaḍātmā vitataḥ asitaḥ
ahaṅkārāmbudaḥ mattaḥ prajñāvātena bādhyate
39. jaḍātmā vitataḥ asitaḥ paramārkasya pidhānam
mattaḥ ahaṅkārāmbudaḥ prajñāvātena bādhyate
39. The dull-witted self (ātman), vast and dark, is a covering for the supreme sun (paramārka). The intoxicated cloud of ego (ahaṅkāra) is swept away by the wind of wisdom (prajñā).
पदमतुलमुपैतुमिच्छतोच्चैः प्रथममियं मतिरेव लालनीया ।
फलमभिलषता कृषीवलेन प्रथमतरं ननु कृष्यते धरैव ॥ ४० ॥
padamatulamupaitumicchatoccaiḥ prathamamiyaṃ matireva lālanīyā ,
phalamabhilaṣatā kṛṣīvalena prathamataraṃ nanu kṛṣyate dharaiva 40
40. padam atulam upaitum icchataḥ uccaiḥ
prathamam iyam matiḥ eva lālanīyā
phalam abhilaṣatā kṛṣīvalena
prathamataram nanu kṛṣyate dharā eva
40. uccaiḥ atulam padam upaitum icchataḥ
iyam matiḥ eva prathamam lālanīyā
nanu phalam abhilaṣatā kṛṣīvalena
prathamataram dharā eva kṛṣyate
40. For one who wishes to attain an exalted, unequalled state (pada), this mind (mati) must first indeed be cherished. Surely, just as by a farmer desiring fruit, the earth (dharā) is cultivated first.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

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

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa (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 (current chapter) 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