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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-19

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श्रीवसिष्ठ उवाच ।
अत्रैवोदाहरन्तीममितिहासं पुरातनम् ।
भ्रात्रोस्त्रिपथगातीरे संवादं मुनिपुत्रयोः ॥ १ ॥
śrīvasiṣṭha uvāca ,
atraivodāharantīmamitihāsaṃ purātanam ,
bhrātrostripathagātīre saṃvādaṃ muniputrayoḥ 1
1. śrīvasiṣṭhaḥ uvāca atra eva udāharanti imam itihāsam
purātanam bhrātroḥ tripathagātīre saṃvādam muniputrayoḥ
1. śrīvasiṣṭhaḥ uvāca atra eva muniputrayoḥ bhrātroḥ
tripathagātīre saṃvādam imam purātanam itihāsam udāharanti
1. Śrī Vasiṣṭha said: "Regarding this, they recount an ancient narrative (itihāsa) concerning a dialogue between two sons of a sage (muniputra) on the bank of the Triple-Stream (tripathagā) [River, i.e., Gaṅgā]."
अयं बन्धुरयं नेति कथाप्रस्तावतः स्मृतम् ।
इतिहासमिमं पुण्यमाश्चर्यं श्रृणु राघव ॥ २ ॥
ayaṃ bandhurayaṃ neti kathāprastāvataḥ smṛtam ,
itihāsamimaṃ puṇyamāścaryaṃ śrṛṇu rāghava 2
2. ayam bandhuḥ ayam na iti kathāprastāvataḥ smṛtam
itihāsam imam puṇyam āścaryam śṛṇu rāghava
2. rāghava ayam bandhuḥ ayam na iti kathāprastāvataḥ
smṛtam imam puṇyam āścaryam itihāsam śṛṇu
2. "This one is a kinsman, this one is not" - this, in the context of a story (kathā), is remembered. O Rāghava, listen to this sacred and astonishing narrative (itihāsa)!
अस्त्यस्य जम्बूद्वीपस्य कस्मिंश्चिद्गिरिकुञ्जके ।
वनव्यूहमहोत्तंसो महेन्द्रो नाम पर्वतः ॥ ३ ॥
astyasya jambūdvīpasya kasmiṃścidgirikuñjake ,
vanavyūhamahottaṃso mahendro nāma parvataḥ 3
3. asti asya jambūdvīpasya kasmincit girikuñjake
vanavyūhamahottamsaḥ mahendraḥ nāma parvataḥ
3. asya jambūdvīpasya kasmincit girikuñjake
vanavyūhamahottamsaḥ mahendraḥ nāma parvataḥ asti
3. There exists on this Jambudvīpa, in a certain mountain cave (girikuñjaka), a mountain named Mahendra, which is a great crest-jewel among arrays of forests.
कल्पद्रुमवनच्छायाविश्रान्तमुनिकिन्नरः ।
श्रृङ्गैराततमाकाशं जितवान्यः समुन्नतैः ॥ ४ ॥
kalpadrumavanacchāyāviśrāntamunikinnaraḥ ,
śrṛṅgairātatamākāśaṃ jitavānyaḥ samunnataiḥ 4
4. kalpadrumavanacchāyāviśrāntamunikinnaraḥ
śṛṅgaiḥ ātatam ākāśam jitavān yaḥ samunnattaiḥ
4. yaḥ kalpadrumavanacchāyāviśrāntamunikinnaraḥ
samunnattaiḥ śṛṅgaiḥ ātatam ākāśam jitavān
4. This mountain (Mahendra), in whose shade from the wish-granting trees (kalpadruma) sages (muni) and kinnaras repose, has conquered the sky with its lofty peaks.
ब्रह्मलोकान्तरप्राप्तश्रृङ्गकन्दरचारिभिः ।
सामवेदप्रतिध्वानघुंघुमैर्गायतीव यः ॥ ५ ॥
brahmalokāntaraprāptaśrṛṅgakandaracāribhiḥ ,
sāmavedapratidhvānaghuṃghumairgāyatīva yaḥ 5
5. yaḥ brahmalokāntaraprāptaśr̥ṅgakandaracāribhiḥ
sāmavedapratidhvānaghuṅghumaiḥ gāyati iva
5. yaḥ brahmalokāntaraprāptaśr̥ṅgakandaracāribhiḥ
sāmavedapratidhvānaghuṅghumaiḥ gāyati iva
5. Who, as it were, sings through the humming echoes of the Sāmaveda, which are generated by those (beings) dwelling in its caves and peaks that reach up to the world of Brahmā (brahmaloka).
यः पयोमेदुरैर्मेघैर्लसितैः श्रृङ्गकोटिषु ।
लताकुसुमसंप्रोतैः कुन्तलैरिव राजते ॥ ६ ॥
yaḥ payomedurairmeghairlasitaiḥ śrṛṅgakoṭiṣu ,
latākusumasaṃprotaiḥ kuntalairiva rājate 6
6. yaḥ payomeduraiḥ meghaiḥ lasitaiḥ śr̥ṅgakoṭiṣu
latākusumasaṃprotaiḥ kuntalaiḥ iva rājate
6. yaḥ śr̥ṅgakoṭiṣu payomeduraiḥ lasitaiḥ meghaiḥ
latākusumasaṃprotaiḥ kuntalaiḥ iva rājate
6. Who shines splendidly, as if with tresses (of hair) interwoven with creeper flowers, (tresses that are formed) by the dense, water-laden clouds adorning the edges of its peaks.
यस्तदोड्डयनोत्कानां शरभाणां विजृम्भितैः ।
विस्फूर्जति गुहावक्रैः कल्पाभ्राणि हसन्निव ॥ ७ ॥
yastadoḍḍayanotkānāṃ śarabhāṇāṃ vijṛmbhitaiḥ ,
visphūrjati guhāvakraiḥ kalpābhrāṇi hasanniva 7
7. yaḥ tadā uḍḍayanotkānām śarabhāṇām vijr̥mbhitaiḥ
visphūrjati guhāvakraiḥ kalpābhrāṇi hasan iva
7. yaḥ tadā uḍḍayanotkānām śarabhāṇām vijr̥mbhitaiḥ
guhāvakraiḥ kalpābhrāṇi hasan iva visphūrjati
7. Who then appears formidable with its cavernous mouths, by means of the grand displays of the śarabhas (mythical creatures) eager for flight, as if laughing at the clouds of cosmic dissolution (kalpābhrāṇi).
येन निर्झरनिर्ह्रादैः कन्दरान्तरचारिभिः ।
समुद्रजलकल्लोलविलासो विजितोऽभितः ॥ ८ ॥
yena nirjharanirhrādaiḥ kandarāntaracāribhiḥ ,
samudrajalakallolavilāso vijito'bhitaḥ 8
8. yena nirjharanirhrādaiḥ kandarāntaracāribhiḥ
samudrajalakallolavilāsaḥ vijitaḥ abhitaḥ
8. yena kandarāntaracāribhiḥ nirjharanirhrādaiḥ
samudrajalakallolavilāsaḥ abhitaḥ vijitaḥ
8. By whom, the charm and play of the ocean's waves have been completely surpassed by the roars of its waterfalls, which reverberate within its caves.
तस्यैकदेशे वितते रत्नसानौ मनोरमे ।
मुनिभिः स्नानपानार्थं व्योमगङ्गावतारिता ॥ ९ ॥
tasyaikadeśe vitate ratnasānau manorame ,
munibhiḥ snānapānārthaṃ vyomagaṅgāvatāritā 9
9. tasya ekadeśe vitate ratnasānau manorame
munibhiḥ snānapānārtham vyomagangā avatāritā
9. tasya vitate manorame ratnasānau ekadeśe
munibhiḥ snānapānārtham vyomagangā avatāritā
9. In one extensive and charming region of that jeweled peak, the celestial Gaṅgā was brought down by sages for bathing and drinking.
तस्यास्त्रिपथगायास्तु तीरे विकसितद्रुमे ।
रत्नाद्रितटविद्योते कचत्कनकपिञ्जरे ॥ १० ॥
tasyāstripathagāyāstu tīre vikasitadrume ,
ratnādritaṭavidyote kacatkanakapiñjare 10
10. tasyāḥ tripathagāyāḥ tu tīre vikasitadrume
ratnādritaṭavidyote kacatkanakapiñjare
10. tasyāḥ tripathagāyāḥ tu tīre vikasitadrume
ratnādritaṭavidyote kacatkanakapiñjare
10. And on the bank of that three-pathed [river Gaṅgā], where trees blossomed, which was luminous with the slopes of the jeweled mountain, and glittered golden with shining gold.
आसीदभ्युदितज्ञानस्तपोराशिरुदारधीः ।
मुनिर्दीर्घतपा नाम तपो मूर्तमिवापरम् ॥ ११ ॥
āsīdabhyuditajñānastaporāśirudāradhīḥ ,
munirdīrghatapā nāma tapo mūrtamivāparam 11
11. āsīt abhyuditajñānaḥ taporāśiḥ udāradhīḥ
muniḥ dīrghatapā nāma tapas mūrtam iva aparam
11. abhyuditajñānaḥ taporāśiḥ udāradhīḥ dīrghatapā
nāma muniḥ aparam mūrtam tapas iva āsīt
11. There lived a sage named Dīrghatapas, whose knowledge was fully developed, a veritable embodiment of asceticism (tapas), with a noble intellect, as if he were another form of embodied penance (tapas) itself.
मुनेर्बभूवतुस्तस्य पुत्रौ द्वाविन्दुसुन्दरौ ।
पुण्यपावननामानौ द्वौ कचाविव वाक्पतेः ॥ १२ ॥
munerbabhūvatustasya putrau dvāvindusundarau ,
puṇyapāvananāmānau dvau kacāviva vākpateḥ 12
12. muneḥ babhūvatuḥ tasya putrau dvau indusundarau
puṇyapāvananāmānau dvau kacau iva vākpateḥ
12. tasya muneḥ dvau putrau babhūvatuḥ indusundarau
puṇyapāvananāmānau vākpateḥ dvau kacau iva
12. That sage had two sons, as beautiful as the moon, named Puṇya and Pāvana, who were like the two Kacas born to Bṛhaspati, the lord of speech.
स ताभ्यां सह पुत्राभ्यां भार्यया च सहैकया ।
उवास सरितस्तीरे तस्मिन्सफलपादपे ॥ १३ ॥
sa tābhyāṃ saha putrābhyāṃ bhāryayā ca sahaikayā ,
uvāsa saritastīre tasminsaphalapādape 13
13. saḥ tābhyām saha putrābhyām bhāryayā ca saha
ekayā uvāsa saritaḥ tīre tasmin saphalapādpe
13. saḥ ekayā bhāryayā ca tābhyām putrābhyām saha,
saphalapādpe tasmin saritaḥ tīre uvāsa
13. He lived on that riverbank, which was full of fruit-bearing trees, along with his two sons and one wife.
अथ काले तयोस्तस्य पुत्रयोर्ज्ञानवानभूत् ।
पुण्यो नाम च यो ज्येष्ठो गुणज्येष्ठश्च राघव ॥ १४ ॥
atha kāle tayostasya putrayorjñānavānabhūt ,
puṇyo nāma ca yo jyeṣṭho guṇajyeṣṭhaśca rāghava 14
14. atha kāle tayoḥ tasya putrayoḥ jñānavān abhūt
puṇyaḥ nāma ca yaḥ jyeṣṭhaḥ guṇajyeṣṭhaḥ ca rāghava
14. rāghava,
atha kāle tasya tayoḥ putrayoḥ,
yaḥ jyeṣṭhaḥ ca guṇajyeṣṭhaḥ ca puṇyaḥ nāma,
jñānavān abhūt
14. O Rāghava, then in due course, among his two sons, the elder one named Puṇya, who was also superior in qualities, became wise.
पावनोर्धप्रबुद्धोऽभूत्पूर्वसंध्याम्बुजं यथा ।
मौर्ख्यादधिगतो नाप्तः पदे दोलायितः स्थितः ॥ १५ ॥
pāvanordhaprabuddho'bhūtpūrvasaṃdhyāmbujaṃ yathā ,
maurkhyādadhigato nāptaḥ pade dolāyitaḥ sthitaḥ 15
15. pāvanaḥ ardhaprabuddhaḥ abhūt pūrvasandhyāmbujam yathā
maurkkyāt adhigataḥ na āptaḥ pade dolāyitaḥ sthitaḥ
15. pāvanaḥ pūrvasandhyāmbujam yathā ardhaprabuddhaḥ abhūt
maurkkyāt adhigataḥ pade na āptaḥ dolāyitaḥ sthitaḥ
15. Pāvana became semi-enlightened, like a lotus blossoming at dawn. Due to his foolishness, he could not fully grasp the truth and remained wavering in his understanding.
ततो वहत्यकलिते काले कलितकारणे ।
संवत्सरशते जीर्णदीर्घदेहलतायुषि ॥ १६ ॥
tato vahatyakalite kāle kalitakāraṇe ,
saṃvatsaraśate jīrṇadīrghadehalatāyuṣi 16
16. tataḥ vahati akalite kāle kalitakāraṇe
saṃvatsaraśate jīrṇadīrghadehalatāyuṣi
16. tataḥ,
akalite kalitakāraṇe saṃvatsaraśate jīrṇadīrghadehalatāyuṣi kāle vahati
16. Then, as unnoticed time passed, for a hundred years, with their life (or body) having become like an old, long creeper, and with a pre-ordained cause.
अस्माद्भङ्गुरभूताढ्याद्वृत्तान्तशतभीषणात् ।
रतिमुत्सृज्य संसाराज्जराजर्जरजीवितः ॥ १७ ॥
asmādbhaṅgurabhūtāḍhyādvṛttāntaśatabhīṣaṇāt ,
ratimutsṛjya saṃsārājjarājarjarajīvitaḥ 17
17. asmāt bhaṅgura-bhūta-āḍhyāt vṛttānta-śata-bhīṣaṇāt
ratim utsṛjya saṃsārāt jarā-jarjara-jīvitaḥ
17. jarā-jarjara-jīvitaḥ asmāt bhaṅgura-bhūta-āḍhyāt
vṛttānta-śata-bhīṣaṇāt saṃsārāt ratim utsṛjya
17. His life worn out by old age, he abandoned attachment (rati) to this cycle of rebirth (saṃsāra), which is filled with fragile beings and terrifying with countless events.
कलनापक्षिणी नीडं देहं दीर्घतपा मुनिः ।
जहौ गिरिगुहागेहे भारं वैवधिको यथा ॥ १८ ॥
kalanāpakṣiṇī nīḍaṃ dehaṃ dīrghatapā muniḥ ,
jahau giriguhāgehe bhāraṃ vaivadhiko yathā 18
18. kalanā-pakṣiṇī nīḍam deham dīrghatapā muniḥ
jahau giri-guhā-gehe bhāram vaivadhikaḥ yathā
18. dīrghatapā muniḥ kalanāpakṣiṇī nīḍam deham
giri-guhā-gehe bhāram vaivadhikaḥ yathā jahau
18. The sage (muni) who had performed long austerities (tapas) abandoned his body, which was like a nest for the bird of reckoning (kalanā), in a mountain cave home, just as a porter (vaivadhika) abandons his burden.
प्रशान्तकलनारम्भं चेत्यरिक्तचिदास्पदम् ।
पदं जगाम नीरागं पुष्पगन्ध इवाम्बरम् ॥ १९ ॥
praśāntakalanārambhaṃ cetyariktacidāspadam ,
padaṃ jagāma nīrāgaṃ puṣpagandha ivāmbaram 19
19. praśānta-kalanā-ārambham cetya-rikta-cit-āspadam
padam jagāma nīrāgam puṣpa-gandhaḥ iva ambaram
19. (saḥ) praśāntakalanārambham cetyariktacidāspadam
nīrāgam padam puṣpagandhaḥ ambaram iva jagāma
19. He attained the state (pada) which was free from passion, where the inception of all mental activity (kalanārambha) was calmed, and which was an abode of pure consciousness (cit) devoid of all objects of thought. (He ascended) like the fragrance (gandha) of a flower (ascends) into the sky (ambaram).
अथ भार्या मुनेर्देहं प्राणापानविवर्जितम् ।
दृष्ट्वा विलुलितं भूमौ विनालमिव पङ्कजम् ॥ २० ॥
atha bhāryā munerdehaṃ prāṇāpānavivarjitam ,
dṛṣṭvā vilulitaṃ bhūmau vinālamiva paṅkajam 20
20. atha bhāryā muneḥ deham prāṇa-apāna-vivarjitam
dṛṣṭvā vilulitam bhūmau vinālam iva paṅkajam
20. atha muneḥ bhāryā prāṇāpānavivarjitam bhūmau
vilulitam deham vinālam paṅkajam iva dṛṣṭvā
20. Then, having seen the sage's (muni) body, deprived of its vital breaths (prāṇa and apāna) and scattered on the ground, like a lotus (paṅkaja) without its stalk...
चिरमभ्यस्तया योगयुक्त्या पतिवितीर्णया ।
तत्याज तनुमम्लानां षट्पदी पद्मिनीमिव ॥ २१ ॥
ciramabhyastayā yogayuktyā pativitīrṇayā ,
tatyāja tanumamlānāṃ ṣaṭpadī padminīmiva 21
21. ciram abhyastayā yoga-yuktyā pati-vitīrṇayā
tatyāja tanum amlānām ṣaṭpadī padminīm iva
21. sā pati-vitīrṇayā ciram abhyastayā yoga-yuktyā amlānām tanum tatyāja,
ṣaṭpadī padminīm iva
21. Through the yogic practice (yoga) that she had long cultivated, and which had been bestowed upon her by her husband, she abandoned her unfaded body, just as a bee abandons a lotus flower.
भर्तारमेवानुययौ जनस्यादृष्टतां गता ।
प्रभागगनकोशस्थमस्तं यातमिवोडुपम् ॥ २२ ॥
bhartāramevānuyayau janasyādṛṣṭatāṃ gatā ,
prabhāgaganakośasthamastaṃ yātamivoḍupam 22
22. bhartāram eva anuyayau janasya adṛṣṭatām gatā
prabhā-gagana-kośa-stham astam yātam iva uḍupam
22. sā janasya adṛṣṭatām gatā bhartāram eva anuyayau,
prabhā-gagana-kośa-stham astam yātam uḍupam iva
22. She followed her husband, having become invisible to people, just like the moon, which, having set, becomes unseen within the brilliant expanse of the sky.
मातापित्रोस्तु गतयोरौर्ध्वदेहिककर्मणि ।
पुण्य एव स्थितोऽव्यग्रः पावनो दुःखमाययौ ॥ २३ ॥
mātāpitrostu gatayoraurdhvadehikakarmaṇi ,
puṇya eva sthito'vyagraḥ pāvano duḥkhamāyayau 23
23. mātā-pitroḥ tu gatayoḥ aurdhva-dehika-karmaṇi
puṇyaḥ eva sthitaḥ avyagraḥ pāvanaḥ duḥkham āyayau
23. tu mātā-pitroḥ aurdhva-dehika-karmaṇi gatayoḥ (satsu),
puṇyaḥ avyagraḥ sthitaḥ Pāvanaḥ duḥkham eva āyayau
23. But when their mother and father had departed for the post-mortem rites, Pāvana, though remaining virtuous and undisturbed, experienced great sorrow.
शोकोपहतचित्तोऽसो भ्रमन्काननवीथिषु ।
ज्यायांसमनवेक्ष्यैव पावनो विललाप ह ॥ २४ ॥
śokopahatacitto'so bhramankānanavīthiṣu ,
jyāyāṃsamanavekṣyaiva pāvano vilalāpa ha 24
24. śoka-upahata-cittaḥ asau bhraman kānana-vīthiṣu
jyaayāṃsam anavekṣya eva pāvanaḥ vilalāpa ha
24. śoka-upahata-cittaḥ asau Pāvanaḥ kānana-vīthiṣu bhraman,
jyaayāṃsam anavekṣya eva ha vilalāpa
24. With his mind afflicted by sorrow, Pāvana, wandering through the forest paths, lamented, indeed, without finding his elder brother.
अथौर्ध्वदेहिकं कृत्वा मातापित्रोरुदारधीः ।
आययौ विपिने पुण्यः पावनं शोकलालसम् ॥ २५ ॥
athaurdhvadehikaṃ kṛtvā mātāpitrorudāradhīḥ ,
āyayau vipine puṇyaḥ pāvanaṃ śokalālasam 25
25. atha aurdhvadehikaṃ kṛtvā mātāpitroḥ udāradhīḥ |
āyayau vipine puṇyaḥ pāvanam śokalālasam || 25 ||
25. udāradhīḥ puṇyaḥ atha mātāpitroḥ aurdhvadehikaṃ kṛtvā vipine pāvanam śokalālasam āyayau.
25. Then, the noble-minded Puṇya, after performing the post-mortem rituals for his parents, went to a sacred and sorrow-filled place in the forest.
पुण्य उवाच ।
किं पुत्र घनतां शोकं नयस्यान्ध्यैककारणम् ।
वाष्पधाराधरं घोरं प्रावट्काल इवाम्बुजम् ॥ २६ ॥
puṇya uvāca ,
kiṃ putra ghanatāṃ śokaṃ nayasyāndhyaikakāraṇam ,
vāṣpadhārādharaṃ ghoraṃ prāvaṭkāla ivāmbujam 26
26. puṇyaḥ uvāca | kim putra ghanatām
śokam nayasi āndhyaikakāraṇam
| vāṣpadhārādharam ghoram
prāvaṭkāla iva ambujam || 26 ||
26. puṇyaḥ uvāca putra,
kim śokam ghanatām nayasi,
[yaḥ] āndhyaikakāraṇam,
[saḥ śokaḥ] prāvaṭkāla iva ghoram vāṣpadhārādharam ambujam.
26. Puṇya said: 'Son, why do you make your sorrow so intense – that very sorrow which is the sole cause of blindness – resembling a terrible cloud in the rainy season, heavy with torrents of tears?'
पिता तव महाप्राज्ञ गतः सार्धं त्वदम्बया ।
स्वामेव परमात्मात्मपदवीं मोक्षनामिकाम् ॥ २७ ॥
pitā tava mahāprājña gataḥ sārdhaṃ tvadambayā ,
svāmeva paramātmātmapadavīṃ mokṣanāmikām 27
27. pitā tava mahāprājña gataḥ sārdham tvat ambayā |
svām eva paramātmātmapadavīm mokṣanāmikām || 27 ||
27. mahāprājña,
tava pitā tvat ambayā sārdham gataḥ,
svām eva mokṣanāmikām paramātmātmapadavīm [prāptaḥ].
27. O greatly wise one, your father has gone, along with your mother, to his own state of the Supreme Self (paramātman), which is called liberation (mokṣa).
तत्स्थानं सर्वजन्तूनां तद्रूपं विजितात्मनाम् ।
स्वभावमभिसंपन्ने किं पितर्यनुशोचसि ॥ २८ ॥
tatsthānaṃ sarvajantūnāṃ tadrūpaṃ vijitātmanām ,
svabhāvamabhisaṃpanne kiṃ pitaryanuśocasi 28
28. tat sthānam sarvajantūnām tat rūpam vijitātmanām |
svabhāvam abhisaṃpanne kim pitari anuśocasi || 28 ||
28. [mokṣanāmikā padavī] tat sarvajantūnām sthānam,
[sā] vijitātmanām tat rūpam.
[saḥ] svabhāvam abhisaṃpanne [sati],
kim pitari anuśocasi?
28. That state (of liberation) is the destination for all beings, and it is the true form for those who have conquered their lower self (ātman). Why do you grieve for your father (pitṛ) when he has attained his intrinsic nature (svabhāva)?
ईदृशी तु त्वया बद्धा भावनेह विमोहजा ।
संसारे यदशोच्योऽपि त्वया तातोनुशोच्यते ॥ २९ ॥
īdṛśī tu tvayā baddhā bhāvaneha vimohajā ,
saṃsāre yadaśocyo'pi tvayā tātonuśocyate 29
29. īdr̥śī tu tvayā baddhā bhāvanā iha vimohajā
saṃsāre yat aśocyaḥ api tvayā tātaḥ anuśocyate
29. tāta,
tu tvayā iha vimohajā īdr̥śī bhāvanā baddhā,
yat saṃsāre aśocyaḥ api tātaḥ tvayā anuśocyate
29. Indeed, such a delusive notion (bhāvanā) has been formed by you here, dear one, that in this cycle of existence (saṃsāra), even your father, who should not be grieved for, is mourned by you.
न सैव भवतो माता नासावेव पिता तव ।
न भवानेष तनयस्तयोर्निःसंख्यपुत्रयोः ॥ ३० ॥
na saiva bhavato mātā nāsāveva pitā tava ,
na bhavāneṣa tanayastayorniḥsaṃkhyaputrayoḥ 30
30. na sā eva bhavataḥ mātā na asau eva pitā tava
na bhavān eṣa tanayaḥ tayoḥ niḥsaṃkhyaputrayoḥ
30. sā eva tava mātā na,
asau eva tava pitā na.
niḥsaṃkhyaputrayoḥ tayoḥ eṣa bhavān tanayaḥ na.
30. She is indeed not your mother, nor is he truly your father. And you are not the son of those two (parents) who have countless sons.
मातापितृसहस्राणि समतीतानि ते सुत ।
बहून्यम्बुप्रवाहस्य निम्नानीव वने वने ॥ ३१ ॥
mātāpitṛsahasrāṇi samatītāni te suta ,
bahūnyambupravāhasya nimnānīva vane vane 31
31. mātāpitṛsahasrāṇi samatītāni te suta bahūni
ambupravāhasya nimnāni iva vane vane
31. suta,
te mātāpitṛsahasrāṇi samatītāni.
bahūni ambupravāhasya nimnāni iva vane vane (tathā).
31. My son, thousands of mothers and fathers have passed for you, just like numerous hollows of a water stream (are found) in many a forest.
असंख्यपुत्रयोर्नैव भवानेव सुतस्तयोः ।
सरित्तरङ्गवत्पुत्र गताः पुत्रगणा नृणाम् ॥ ३२ ॥
asaṃkhyaputrayornaiva bhavāneva sutastayoḥ ,
sarittaraṅgavatputra gatāḥ putragaṇā nṛṇām 32
32. asaṃkhyaputrayoḥ na eva bhavān eva sutaḥ tayoḥ
sarittaraṅgavat putra gatāḥ putragaṇā nṛṇām
32. asaṃkhyaputrayoḥ tayoḥ bhavān eva sutaḥ na eva.
putra,
nṛṇām putragaṇāḥ sarittaraṅgavat gatāḥ.
32. You are not indeed the (sole) son of those two who have innumerable sons. My son, the hosts of sons of men have passed away, just like waves of a river.
अस्मत्पित्रोरतीतानि पुत्रलक्षाण्यनेकशः ।
पत्रकोरकवृन्तानि लताविटपयोरिव ॥ ३३ ॥
asmatpitroratītāni putralakṣāṇyanekaśaḥ ,
patrakorakavṛntāni latāviṭapayoriva 33
33. asmatpitroḥ atītāni putralakṣāṇi anekaśaḥ
patrakorakavṛntāni latāviṭapayoḥ iva
33. asmatpitroḥ putralakṣāṇi anekaśaḥ atītāni
latāviṭapayoḥ patrakorakavṛntāni iva
33. Just as countless clusters of leaves and buds fall from creepers and tree branches, so too have hundreds of thousands of sons passed away from our parents, many times over.
मित्रबान्धववृन्दानि जन्तोर्जन्मनि जन्मनि ।
ऋतावृतावतीतानि फलानीव महातरोः ॥ ३४ ॥
mitrabāndhavavṛndāni jantorjanmani janmani ,
ṛtāvṛtāvatītāni phalānīva mahātaroḥ 34
34. mitrabāndhavavṛndāni jantoḥ janmani janmani
ṛtāvṛtā atītāni phalāni iva mahātaroḥ
34. jantoḥ mitrabāndhavavṛndāni janmani janmani
atītāni mahātaroḥ ṛtāvṛtā phalāni iva
34. Groups of friends and relatives belonging to a living being also pass away in birth after birth, just as fruits repeatedly fall from a great tree, season after season.
शोचनीया यदि स्नेहान्मातापितृसुताः सुत ।
तदतीता न शोच्यन्ते किमजस्रं सहस्रशः ॥ ३५ ॥
śocanīyā yadi snehānmātāpitṛsutāḥ suta ,
tadatītā na śocyante kimajasraṃ sahasraśaḥ 35
35. śocanīyā yadi snehāt mātāpitṛsutāḥ suta tat
atītāḥ na śocyante kim ajasram sahasraśaḥ
35. suta yadi mātāpitṛsutāḥ snehāt śocanīyā,
tad ajasram sahasraśaḥ atītāḥ kim na śocyante
35. O son, if mothers, fathers, and children are to be grieved for out of affection, then why are thousands upon thousands of those who have passed away not lamented constantly?
प्रपञ्चोऽयं महाभाग दृश्यते जागते भ्रमे ।
परमार्थेन ते प्राज्ञ नास्ति मित्रं न बान्धवाः ॥ ३६ ॥
prapañco'yaṃ mahābhāga dṛśyate jāgate bhrame ,
paramārthena te prājña nāsti mitraṃ na bāndhavāḥ 36
36. prapañcaḥ ayam mahābhāga dṛśyate jāgate bhrame
paramārthena te prājña na asti mitram na bāndhavāḥ
36. mahābhāga ayam prapañcaḥ jāgate bhrame dṛśyate.
prājña,
paramārthena te mitram na asti,
na bāndhavāḥ
36. O highly fortunate one, this world (prapañca) appears only within the delusion of the waking state. In ultimate reality (paramārtha), O wise one, you have neither friends nor relatives.
न नाश इव हि भ्रातः परमार्थेन विद्यते ।
महत्यपि चिरातप्ते मराविव पयोलवाः ॥ ३७ ॥
na nāśa iva hi bhrātaḥ paramārthena vidyate ,
mahatyapi cirātapte marāviva payolavāḥ 37
37. na nāśaḥ iva hi bhrātaḥ paramārthena vidyate
mahati api cirātapte marau iva payolavāḥ
37. bhrātaḥ,
nāśaḥ paramārthena hi na vidyate iva; mahati cirātapte marau api payolavāḥ iva (na vidyante)
37. Indeed, O brother, destruction does not truly exist, just as drops of water are not found even in a vast desert (maru) that has been heated for a long time.
एता याः प्रेक्षसे लक्ष्मीश्छत्रचामरचञ्चलाः ।
स्वप्न एव महाबुद्धे दिनानि त्रीणि पञ्च वा ॥ ३८ ॥
etā yāḥ prekṣase lakṣmīśchatracāmaracañcalāḥ ,
svapna eva mahābuddhe dināni trīṇi pañca vā 38
38. etāḥ yāḥ prekṣase lakṣmīḥ chatracāmaracañcalāḥ
svapnaḥ eva mahābudhe dināni trīṇi pañca vā
38. mahābudhe,
etāḥ yāḥ lakṣmīḥ chatracāmaracañcalāḥ (tvam) prekṣase,
(tāḥ) svapnaḥ eva (santi),
(kevalaṃ) trīṇi vā pañca dināni (tiṣṭhanti)
38. O greatly wise one, these splendors (lakṣmī) that you perceive, which are as unsteady as royal umbrellas and whisks, are indeed just a dream, lasting only three or five days.
दृष्ट्या तु पारमार्थिक्या पुत्र सत्यं विचारय ।
नैव त्वं न वयं चैव भ्रान्तिमन्तः परित्यज ॥ ३९ ॥
dṛṣṭyā tu pāramārthikyā putra satyaṃ vicāraya ,
naiva tvaṃ na vayaṃ caiva bhrāntimantaḥ parityaja 39
39. dṛṣṭyā tu pāramārthikyā putra satyam vicāraya na
eva tvam na vayam ca eva bhrāntimantaḥ parityaja
39. putra,
tu pāramārthikyā dṛṣṭyā satyam vicāraya.
tvam na eva (bhrāntimān),
vayam ca eva na bhrāntimantaḥ.
(ataḥ bhrāntim) parityaja.
39. O son, indeed, contemplate the truth with a real (pāramārthikī) vision. Neither you nor we are (truly) deluded; therefore, abandon (such) delusion.
अयं गतो मृतश्चायमिति दुर्दृष्टयः पुरः ।
स्वसंकल्पोपतापोत्था दृश्यन्ते नतु सत्यतः ॥ ४० ॥
ayaṃ gato mṛtaścāyamiti durdṛṣṭayaḥ puraḥ ,
svasaṃkalpopatāpotthā dṛśyante natu satyataḥ 40
40. ayam gataḥ mṛtaḥ ca ayam iti durdṛṣṭayaḥ puraḥ
svasaṃkalpopatāpotthāḥ dṛśyante na tu satyataḥ
40. ayam gataḥ ca ayam mṛtaḥ iti durdṛṣṭayaḥ puraḥ dṛśyante.
(tāḥ) svasaṃkalpopatāpotthāḥ (santi),
tu satyataḥ na.
40. These (ideas) such as 'this one has gone' and 'this one is dead' are false perceptions (durdṛṣṭi) that appear before (us), arising from the anguish of one's own imagination (saṃkalpa), but not from ultimate reality.
अज्ञानविस्तीर्णमरौ विलोलं शुभाशुभस्यन्दमयैस्तरङ्गैः ।
सवासनानाममरीचिवारि परिस्फुरत्येतदनन्तरूपम् ॥ ४१ ॥
ajñānavistīrṇamarau vilolaṃ śubhāśubhasyandamayaistaraṅgaiḥ ,
savāsanānāmamarīcivāri parisphuratyetadanantarūpam 41
41. ajñānavistīrṇamarau vilolam śubhāśubhasyandamayaiḥ taraṅgaiḥ
savāsanānām amarīcivāri parisphurati etat anantarūpam
41. etat anantarūpam amarīcivāri śubhāśubhasyandamayaiḥ taraṅgaiḥ
vilolam savāsanānām ajñānavistīrṇamarau parisphurati
41. This mirage-water, agitated by waves consisting of the flow of good and bad actions and their results, manifests in infinite forms within the vast desert of ignorance for those with latent impressions (saṃskāras).

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 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 (current chapter) 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