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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-2

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श्रीवाल्मीकिरुवाच ।
ते समेत्य गृहं गत्वा राजपुत्राः शशित्विषः ।
चक्रुः सर्वमशेषेण स्वसद्मसु दिनक्रमम् ॥ १ ॥
śrīvālmīkiruvāca ,
te sametya gṛhaṃ gatvā rājaputrāḥ śaśitviṣaḥ ,
cakruḥ sarvamaśeṣeṇa svasadmasu dinakramam 1
1. śrīvālmīkiḥ uvāca te sametya gṛham gatvā rājaputrāḥ
śaśitviṣaḥ cakruḥ sarvam aśeṣeṇa svasadmasu dinakramam
1. śrīvālmīkiḥ uvāca te rājaputrāḥ śaśitviṣaḥ sametya
gṛham gatvā svasadmasu sarvam aśeṣeṇa dinakramam cakruḥ
1. Sri Valmiki said: Those princes, as radiant as the moon, having come together and then returned to their own palaces, completely carried out all their daily routines.
वसिष्ठो राघवश्चैव राजानो मुनयो द्विजाः ।
इति चक्रुः स्वकार्याणि तथा स्वगृहवीथिषु ॥ २ ॥
vasiṣṭho rāghavaścaiva rājāno munayo dvijāḥ ,
iti cakruḥ svakāryāṇi tathā svagṛhavīthiṣu 2
2. vasiṣṭhaḥ rāghavaḥ ca eva rājānaḥ munayaḥ dvijāḥ
iti cakruḥ svakāryāṇi tathā svagṛhavīthiṣu
2. vasiṣṭhaḥ rāghavaḥ ca eva rājānaḥ munayaḥ dvijāḥ
iti svakāryāṇi tathā svagṛhavīthiṣu cakruḥ
2. Vasiṣṭha, Rāghava (Rāma), as well as kings, sages, and Brahmins, thus performed their respective duties in their own house-streets.
सस्नुः कमलकह्लारकुमुदोत्पलहारिषु ।
जलाशयेषु चक्राह्वहंससारसराजिषु ॥ ३ ॥
sasnuḥ kamalakahlārakumudotpalahāriṣu ,
jalāśayeṣu cakrāhvahaṃsasārasarājiṣu 3
3. sasnuḥ kamalakahlārakumudotpalhāriṣu
jalāśayeṣu cakrāhvahaṃsasārasarājiṣu
3. kamalakahlārakumudotpalhāriṣu
cakrāhvahaṃsasārasarājiṣu jalāśayeṣu sasnuḥ
3. They bathed in reservoirs adorned with lotuses, red water-lilies, white water-lilies, and blue water-lilies, and teeming with rows of sheldrakes, swans, and cranes.
गोभूतिलहिरण्यानि शयनान्यासनानि च ।
ददुर्दानानि विप्रेभ्यो भाजनान्यंशुकानि च ॥ ४ ॥
gobhūtilahiraṇyāni śayanānyāsanāni ca ,
dadurdānāni viprebhyo bhājanānyaṃśukāni ca 4
4. gobhūtilahiraṇyāni śayanāni āsanāni ca daduḥ
dānāni viprebhyaḥ bhājanāni aṃśukāni ca
4. gobhūtilahiraṇyāni śayanāni āsanāni ca
bhājanāni aṃśukāni ca dānāni viprebhyaḥ daduḥ
4. They gave gifts (dāna) of cows, land, sesame seeds, gold, beds, and seats to the Brahmins, along with vessels and garments.
हेमरत्नविचित्रेषु स्वेषु चामरसद्मसु ।
आनर्चुरच्युतेशानहुताशार्कादिकान्सुरान् ॥ ५ ॥
hemaratnavicitreṣu sveṣu cāmarasadmasu ,
ānarcuracyuteśānahutāśārkādikānsurān 5
5. hemaratnavicitreṣu sveṣu cāmarasdmasu
ānarcuḥ acyuteśānahutāśārkādikān surān
5. sveṣu hemaratnavicitreṣu cāmarasdmasu
acyuteśānahutāśārkādikān surān ānarcuḥ
5. In their own splendid palaces, adorned with gold and jewels, they worshipped Viṣṇu (Acyuta), Śiva (Īśāna), Agni (Hutāśa), Sūrya (Arka), and other deities.
पुत्रपौत्रसुहृद्भृत्यबन्धुमित्रगणैः सह ।
तत आस्वादयामासुर्भोजनान्युचितानि वै ॥ ६ ॥
putrapautrasuhṛdbhṛtyabandhumitragaṇaiḥ saha ,
tata āsvādayāmāsurbhojanānyucitāni vai 6
6. putrapautrasuhṛdbhrtyabandhumitraganaiḥ saha
tataḥ āsvādayāmāsuḥ bhojanāni ucitāni vai
6. tataḥ putrapautrasuhṛdbhrtyabandhumitraganaiḥ
saha ucitāni bhojanāni āsvādayāmāsuḥ vai
6. Then, accompanied by their sons, grandsons, well-wishers, servants, relatives, and friends, they indeed savored appropriate meals.
एतस्मिन्समये चास्मिन्नगरे दिवसोऽभवत् ।
तनुरष्टाङ्गशेषत्वाद्दृष्टो न च मनोहरः ॥ ७ ॥
etasminsamaye cāsminnagare divaso'bhavat ,
tanuraṣṭāṅgaśeṣatvāddṛṣṭo na ca manoharaḥ 7
7. etasmin samaye ca asmin nagare divasaḥ abhavat
tanuḥ aṣṭāṅgaśeṣatvāt dṛṣṭaḥ na ca manoharaḥ
7. ca etasmin samaye asmin nagare divasaḥ abhavat
saḥ tanuḥ aṣṭāṅgaśeṣatvāt ca na manoharaḥ dṛṣṭaḥ
7. And at this time, in this city, the daylight became manifest. It was meager, and as it had only eight parts remaining, it was not beautiful to behold.
सायन्तनदिनान्तं ते तत्कालोचितचेष्टया ।
अनयन्नंशुभिः सार्धं यावदस्तं ययौ रविः ॥ ८ ॥
sāyantanadināntaṃ te tatkālocitaceṣṭayā ,
anayannaṃśubhiḥ sārdhaṃ yāvadastaṃ yayau raviḥ 8
8. sāyantanadināntam te tatkālocitaceṣṭayā anayan
aṃśubhiḥ sārdham yāvat astam yayau raviḥ
8. te tatkālocitaceṣṭayā aṃśubhiḥ sārdham
sāyantanadināntam anayan yāvat raviḥ astam yayau
8. They passed the time until the end of the evening day, engaging in activities appropriate for that moment, accompanied by the sun's rays, until the sun finally set.
संध्यां ववन्दिरे सुष्टु जेपुश्चैवाघमर्षणम् ।
पेठुः स्तोत्राणि पुण्यानि जगुर्गाथा मनोहराः ॥ ९ ॥
saṃdhyāṃ vavandire suṣṭu jepuścaivāghamarṣaṇam ,
peṭhuḥ stotrāṇi puṇyāni jagurgāthā manoharāḥ 9
9. sandhyām vavandire suṣṭu jepuḥ ca eva aghamarṣaṇam
peṭhuḥ stotrāṇi puṇyāni jaguḥ gāthāḥ manoharāḥ
9. te suṣṭu sandhyām vavandire ca eva aghamarṣaṇam
jepuḥ puṇyāni stotrāṇi peṭhuḥ manoharāḥ gāthāḥ jaguḥ
9. They reverently worshipped the twilight (sandhyā), and they certainly chanted the "aghamarṣaṇa" mantra. They recited holy hymns and sang captivating songs.
ततश्चाभ्युदिता श्यामा कामिनीशोकहारिणी ।
क्षीरोदादिव माहेन्द्री चन्द्रावश्यायदायिनी ॥ १० ॥
tataścābhyuditā śyāmā kāminīśokahāriṇī ,
kṣīrodādiva māhendrī candrāvaśyāyadāyinī 10
10. tataḥ ca abhyuditā śyāmā kāminīśokahāriṇī
kṣīrodāt iva māhendrī candrāvaśyāyadayinī
10. tataḥ ca kāminīśokahāriṇī candrāvaśyāyadayinī
śyāmā kṣīrodāt iva māhendrī abhyuditā
10. Then appeared the dark-hued twilight, dispelling the sorrow of lovers and bestowing the moon's dew, as if a majestic goddess (māhendrī) emerging from the ocean of milk.
शनैरास्तीर्णपुष्पेषु कीर्णकर्पूरमुष्टिषु ।
दीर्घेन्दुबिम्बरम्येषु तस्थुस्तल्पेषु राघवाः ॥ ११ ॥
śanairāstīrṇapuṣpeṣu kīrṇakarpūramuṣṭiṣu ,
dīrghendubimbaramyeṣu tasthustalpeṣu rāghavāḥ 11
11. śanaiḥ āstīrṇapuṣpeṣu kīrṇakarpūramuṣṭiṣu
dīrghendubimbaramyeṣu tasthuḥ talpeṣu rāghavāḥ
11. śanaiḥ rāghavāḥ āstīrṇapuṣpeṣu kīrṇakarpūramuṣṭiṣu
dīrghendubimbaramyeṣu talpeṣu tasthuḥ
11. Slowly, the princes of the Raghu dynasty (rāghavāḥ) rested on their beds, which were spread with flowers, scattered with handfuls of camphor, and made charming by the long disk of the moon.
अथ रामादृतेऽन्येषां तत्र तद्व्यवहारिणी ।
व्यतीयाय शनैः श्यामा मुहूर्त इव शोभना ॥ १२ ॥
atha rāmādṛte'nyeṣāṃ tatra tadvyavahāriṇī ,
vyatīyāya śanaiḥ śyāmā muhūrta iva śobhanā 12
12. atha rāmāt ṛte anyeṣām tatra tadvayavahāriṇī
vyatīyāya śanaiḥ śyāmā muhūrtaḥ iva śobhanā
12. atha śobhanā tatra tadvayavahāriṇī śyāmā rāmāt
ṛte anyeṣām śanaiḥ vyatīyāya muhūrtaḥ iva
12. Then, for everyone else, except Rama, the beautiful dark-hued night, which unfolded its customary delights, passed slowly, yet seemed like a mere moment.
तस्थौ रामस्तु तामेव वासिष्ठीं वचनावलीम् ।
चिन्तयन्मधुरोदारां करिणीं कलभो यथा ॥ १३ ॥
tasthau rāmastu tāmeva vāsiṣṭhīṃ vacanāvalīm ,
cintayanmadhurodārāṃ kariṇīṃ kalabho yathā 13
13. tasthau rāmaḥ tu tām eva vāsiṣṭhīm vacanāvalīm
cintayan madhurodārām kariṇīm kalabhaḥ yathā
13. tu rāmaḥ tām eva vāsiṣṭhīm madhurodārām vacanāvalīm
cintayan tasthau yathā kalabhaḥ kariṇīm (cintayat)
13. But Rama remained, contemplating that very sweet and profound discourse of Vasiṣṭha, just as a young elephant (kalabha) yearns for a female elephant (kariṇī).
किमिदं नाम संसारभ्रमणं किमिमे जनाः ।
भूतानि च विचित्राणि किमायान्ति प्रयान्ति किं ॥ १४ ॥
kimidaṃ nāma saṃsārabhramaṇaṃ kimime janāḥ ,
bhūtāni ca vicitrāṇi kimāyānti prayānti kiṃ 14
14. kim idam nāma saṃsārabramaṇam kim ime janāḥ
bhūtāni ca vicitrāṇi kim āyānti prayānti kim
14. idam saṃsārabramaṇam nāma kim ime janāḥ kim
ca vicitrāṇi bhūtāni kim āyānti kim prayānti
14. What, indeed, is this cycle of transmigration (saṃsāra)? What are these people, and these various beings? Why do they appear and then depart?
मनसः कीदृशं रूपं कथं चैतत्प्रशाम्यति ।
मायेयं सा किमुत्था स्यात्कथं चैव निवर्तते ॥ १५ ॥
manasaḥ kīdṛśaṃ rūpaṃ kathaṃ caitatpraśāmyati ,
māyeyaṃ sā kimutthā syātkathaṃ caiva nivartate 15
15. manasaḥ kīdṛśam rūpam katham ca etat praśāmyati
māyā iyam sā kim utthā syāt katham ca eva nivartate
15. manasaḥ kīdṛśam rūpam ca etat katham praśāmyati
iyam sā māyā kim utthā syāt ca eva katham nivartate
15. What is the nature of the mind (manas), and how does it become quiet? Is this indeed that (māyā), and how does it arise? And how, indeed, is it withdrawn?
निवृत्तयानया कः स्याद्गुणो दोषोऽथ वा भवेत् ।
कथमात्मनि चैवायं तते संकोच आगतः ॥ १६ ॥
nivṛttayānayā kaḥ syādguṇo doṣo'tha vā bhavet ,
kathamātmani caivāyaṃ tate saṃkoca āgataḥ 16
16. nivṛttayā anayā kaḥ syāt guṇaḥ doṣaḥ atha vā bhavet
katham ātmani ca eva ayam tate saṃkocaḥ āgataḥ
16. anayā nivṛttayā kaḥ guṇaḥ syāt atha vā kaḥ doṣaḥ
bhavet ca eva ayam saṃkocaḥ tate ātmani katham āgataḥ
16. If this (māyā) is withdrawn, what merit or fault would there be? How did this contraction appear in the all-pervading Self (ātman)?
किमुक्तं स्याद्भगवता मुनिना मनसः क्षये ।
किं चेन्द्रियजये प्रोक्तं किमुक्तमथवात्मनि ॥ १७ ॥
kimuktaṃ syādbhagavatā muninā manasaḥ kṣaye ,
kiṃ cendriyajaye proktaṃ kimuktamathavātmani 17
17. kim uktam syāt bhagavatā muninā manasaḥ kṣaye kim
ca indriyajaye proktam kim uktam athavā ātmani
17. bhagavatā muninā manasaḥ kṣaye kim uktam syāt ca
indriyajaye kim proktam athavā ātmani kim uktam
17. What was declared by the venerable sage (bhagavat) concerning the cessation of the mind (manas)? And what was proclaimed regarding the conquest of the senses? Or what was stated concerning the Self (ātman)?
जीवश्चित्तं मनो मायेत्येवमादिभिराततैः ।
रूपैरात्मैव संसारं तनोतीममसन्मयम् ॥ १८ ॥
jīvaścittaṃ mano māyetyevamādibhirātataiḥ ,
rūpairātmaiva saṃsāraṃ tanotīmamasanmayam 18
18. jīvaḥ cittam manaḥ māyā iti evam ādibhiḥ ātatāiḥ
rūpaiḥ ātmā eva saṃsāram tanoti imam asat-mayam
18. ātmā eva jīvaḥ cittam manaḥ māyā iti evam ādibhiḥ
ātatāiḥ rūpaiḥ imam asat-mayam saṃsāram tanoti
18. The Self (ātman) itself extends this unreal cycle of existence (saṃsāra) through various expanded forms such as the individual soul (jīva), mind-stuff (citta), mind (manas), and illusion (māyā).
एभिरेवं मनोमात्रतन्तुबद्धैः क्षयं गतैः ।
दुःखोपशान्तिरेतानि सुचिकित्स्यानि नः कथम् ॥ १९ ॥
ebhirevaṃ manomātratantubaddhaiḥ kṣayaṃ gataiḥ ,
duḥkhopaśāntiretāni sucikitsyāni naḥ katham 19
19. ebhiḥ evam manaḥ-mātra-tantu-baddhāiḥ kṣayam gataiḥ
duḥkha-upaśāntiḥ etāni su-cikitsyāni naḥ katham
19. evam manaḥ-mātra-tantu-baddhāiḥ kṣayam gataiḥ ebhiḥ
etāni naḥ duḥkha-upaśāntiḥ katham su-cikitsyāni
19. How can these elements, which are merely bound by the threads of the mind and are destined for decay, bring about the cessation of suffering for us? How can they be easily remedied?
भोगाभ्रमालावलयां धीबलाकामिमां कथम् ।
पृथक्करोमि पयसो धारां हंस इवाम्भसः ॥ २० ॥
bhogābhramālāvalayāṃ dhībalākāmimāṃ katham ,
pṛthakkaromi payaso dhārāṃ haṃsa ivāmbhasaḥ 20
20. bhoga-abhra-mālā-valayām dhī-balākām imām katham
pṛthak karomi payasaḥ dhārām haṃsaḥ iva ambhasaḥ
20. katham aham bhoga-abhra-mālā-valayām imām dhī-balākām
haṃsaḥ iva ambhasaḥ payasaḥ dhārām pṛthak karomi
20. How can I separate this intellect-crane (dhī-balākā), encircled by a garland of clouds of enjoyments, just as a swan separates a stream of milk from water?
भोगास्त्यक्तुं न शक्यन्ते तत्त्यागेन विना वयम् ।
प्रभवामो न विपदामहो संकटमागतम् ॥ २१ ॥
bhogāstyaktuṃ na śakyante tattyāgena vinā vayam ,
prabhavāmo na vipadāmaho saṃkaṭamāgatam 21
21. bhogāḥ tyaktum na śakyante tat-tyāgena vinā
vayam prabhavāmaḥ na vipadām aho saṅkaṭam āgatam
21. bhogāḥ tyaktum न śakyante.
tat-tyāgena vinā vayam vipadām न prabhavāmaḥ.
aho saṅkaṭam āgatam.
21. Sensory enjoyments cannot be abandoned. Yet, without abandoning them, we cannot overcome dangers. Alas, what a crisis has arisen!
मनोमात्रमिदं प्राप्यं तथैवेदं प्रयोजनम् ।
संपन्नं नो गिरिगुरु मौर्ख्याद्यक्षः शिशोरिव ॥ २२ ॥
manomātramidaṃ prāpyaṃ tathaivedaṃ prayojanam ,
saṃpannaṃ no giriguru maurkhyādyakṣaḥ śiśoriva 22
22. manaḥmātram idam prāpyam tathā eva idam prayojanam
sampannam na giriguru maurklyāt yakṣaḥ śiśoḥ iva
22. idam manaḥmātram prāpyam,
tathā eva idam prayojanam.
na giriguru sampannam maurklyāt,
śiśoḥ yakṣaḥ iva.
22. This [state], which consists solely of mind, is to be attained, and similarly, this [is the] purpose. Yet, the great and profound [goal] is not attained due to folly, just as a Yakṣa (a mythical being) [is not perceived or understood] by a child.
परमां शान्तिमागत्य गतसंसारसंभ्रमा ।
बालेव लब्धदयिता कंचित्प्राप्स्यति नो मतिः ॥ २३ ॥
paramāṃ śāntimāgatya gatasaṃsārasaṃbhramā ,
bāleva labdhadayitā kaṃcitprāpsyati no matiḥ 23
23. paramām śāntim āgatya gata-saṃsāra-sambhramā bālā
iva labdha-dayitā kañcit prāpsyati naḥ matiḥ
23. naḥ matiḥ paramām śāntim āgatya,
gata-saṃsāra-sambhramā,
labdha-dayitā bālā iva,
kañcit prāpsyati.
23. Our mind (mati), having attained supreme peace (śānti) and having shed the agitation of transmigration (saṃsāra), like a girl who has found her beloved, will surely attain some ultimate state.
कदोपशान्तसंरम्भं विगताशेषकौतुकम् ।
अपापमात्मविश्रान्तं मम स्यात्पावनं मनः ॥ २४ ॥
kadopaśāntasaṃrambhaṃ vigatāśeṣakautukam ,
apāpamātmaviśrāntaṃ mama syātpāvanaṃ manaḥ 24
24. kadā upaśānta-saṃrambham vigata-aśeṣa-kautukam
apāpam ātma-viśrāntam mama syāt pāvanam manaḥ
24. kadā mama manaḥ upaśānta-saṃrambham,
vigata-aśeṣa-kautukam,
apāpam,
ātma-viśrāntam,
pāvanam syāt?
24. When will my mind, with its agitation subsided, with all curiosities vanished, pure, rested in the Self (ātman), and purifying, come to be?
कलाकलापसंपूर्णाच्छशाङ्कादपि शीतले ।
पदे सुरूढं विश्रम्य भ्रमिष्यामि कदा जगत् ॥ २५ ॥
kalākalāpasaṃpūrṇācchaśāṅkādapi śītale ,
pade surūḍhaṃ viśramya bhramiṣyāmi kadā jagat 25
25. kalā-kalāpa-sampūrṇāt śaśāṅkāt api śītale
pade surūḍham viśramya bhramiṣyāmi kadā jagat
25. kadā kalā-kalāpa-sampūrṇāt śaśāṅkāt api śītale
pade surūḍham viśramya jagat bhramiṣyāmi?
25. When, having found firm rest in that tranquil state (pada) which is cooler even than the moon (śaśāṅka) complete with all its phases, shall I then wander the world (jagat)?
कलनापेलवं रूपमुत्सृज्यालीनमात्मनि ।
कदैष्यति मनः शान्तिमम्भसीव तरङ्गकः ॥ २६ ॥
kalanāpelavaṃ rūpamutsṛjyālīnamātmani ,
kadaiṣyati manaḥ śāntimambhasīva taraṅgakaḥ 26
26. kalanāpelavam rūpam utsṛjya ālīnam ātmani kadā
eṣyati manaḥ śāntim ambhasi iva taraṅgakaḥ
26. manaḥ kalanāpelavam rūpam utsṛjya ātmani ālīnam
kadā śāntim eṣyati ambhasi taraṅgakaḥ iva
26. When will the mind, abandoning the ephemeral forms apprehended by perception, and absorbed in the self (ātman), attain peace, just as a small wave merges into water?
तृष्णातरङ्गाकुलितमाशामकरमालिनम् ।
कदा संसारजलधिं तीर्त्वा स्यामहमज्वरः ॥ २७ ॥
tṛṣṇātaraṅgākulitamāśāmakaramālinam ,
kadā saṃsārajaladhiṃ tīrtvā syāmahamajvaraḥ 27
27. tṛṣṇātaraṅgākulitam āśāmakaramālinam kadā
saṃsārajaladhim tīrtvā syām aham ajvaraḥ
27. aham kadā tṛṣṇātaraṅgākulitam āśāmakaramālinam
saṃsārajaladhim tīrtvā ajvaraḥ syām
27. When will I, having crossed the ocean of transmigration (saṃsāra) - which is agitated by the waves of craving and plagued by the sea-monsters of desires - become free from distress?
कदोपशमशुद्धासु पदवीषु विचक्षणाः ।
मुमुक्षूणां निवत्स्यामो निःशोकं समदर्शनाः ॥ २८ ॥
kadopaśamaśuddhāsu padavīṣu vicakṣaṇāḥ ,
mumukṣūṇāṃ nivatsyāmo niḥśokaṃ samadarśanāḥ 28
28. kadā upaśamaśuddhāsu padavīṣu vicakṣaṇāḥ
mumukṣūṇām nivatsyāmaḥ niḥśokam samadarśanāḥ
28. vicakṣaṇāḥ samadarśanāḥ kadā mumukṣūṇām
upaśamaśuddhāsu padavīṣu niḥśokam nivatsyāmaḥ
28. When will we, who are discerning and possess equal vision, dwell sorrowless on the paths, purified by tranquility, that are meant for those seeking liberation (mokṣa)?
संतापितसमस्ताङ्गः सर्वधातुभयंकरः ।
संसृतिज्वर आदीर्घः कदा नाशमुपैष्यति ॥ २९ ॥
saṃtāpitasamastāṅgaḥ sarvadhātubhayaṃkaraḥ ,
saṃsṛtijvara ādīrghaḥ kadā nāśamupaiṣyati 29
29. saṃtāpitasamastāṅgaḥ sarvadhātubhayaṅkaraḥ
saṃsṛtijvaraḥ ādīrghaḥ kadā nāśam upaiṣyati
29. saṃtāpitasamastāṅgaḥ sarvadhātubhayaṅkaraḥ
ādīrghaḥ saṃsṛtijvaraḥ kadā nāśam upaiṣyati
29. When will the prolonged fever of transmigration (saṃsāra) - which afflicts one's entire being and is terrifying to all bodily constituents (dhātus) - finally come to an end?
निर्वातदीपलेखेव कदा चित्तं गतव्यथम् ।
शममेष्यति हे बुद्धे सुप्रकाशघनान्तरम् ॥ ३० ॥
nirvātadīpalekheva kadā cittaṃ gatavyatham ,
śamameṣyati he buddhe suprakāśaghanāntaram 30
30. nirvātadīpalekhā iva kadā cittam gatavyatham
śamam eṣyati he buddhe suprakāśaghanāntaram
30. he buddhe,
gatavyatham cittam nirvātadīpalekhā iva kadā śamam eṣyati suprakāśaghanāntaram
30. O intellect (buddhi)! When will the mind (citta), free from suffering, attain tranquility (śama) and become intensely luminous within, like the flame of a lamp in a windless place?
कदेन्द्रियाणि दुःखेभ्यः संतरिष्यन्ति हेलया ।
दुरीहादग्धदेहानि गरुत्मन्त इवार्णवान् ॥ ३१ ॥
kadendriyāṇi duḥkhebhyaḥ saṃtariṣyanti helayā ,
durīhādagdhadehāni garutmanta ivārṇavān 31
31. kadā indriyāṇi duḥkhebhyaḥ saṃtariṣyanti helayā
durīhādagdhadehāni garutmantaḥ iva arṇavān
31. kadā durīhādagdhadehāni indriyāṇi garutmantaḥ
arṇavān iva duḥkhebhyaḥ helayā saṃtariṣyanti?
31. When will the senses (indriya), their bodies scorched by unwholesome desires, effortlessly cross beyond sufferings, just as eagles (garutmant) cross oceans?
अयं सोऽहं रुदन्मूढ इति व्यर्थाहितो भ्रमः ।
शरदीवासितो मेघः कदा नाशमुपैष्यति ॥ ३२ ॥
ayaṃ so'haṃ rudanmūḍha iti vyarthāhito bhramaḥ ,
śaradīvāsito meghaḥ kadā nāśamupaiṣyati 32
32. ayam saḥ aham rudan mūḍhaḥ iti vyartha āhitaḥ
bhramaḥ śaradi iva asitaḥ meghaḥ kadā nāśam upaiṣyati
32. kadā ayam saḥ aham rudan mūḍhaḥ iti vyartha āhitaḥ
bhramaḥ śaradi asitaḥ meghaḥ iva nāśam upaiṣyati?
32. When will this uselessly ingrained delusion (bhrama) – "I am this deluded one, crying" – vanish, like a dark cloud in autumn (śarad)?
मन्दारवनलेखासु या मतिः सा तृणायते ।
याचे तत्पदमात्मीयं संप्राप्स्यामः कदा वयम् ॥ ३३ ॥
mandāravanalekhāsu yā matiḥ sā tṛṇāyate ,
yāce tatpadamātmīyaṃ saṃprāpsyāmaḥ kadā vayam 33
33. mandāravanalekhāsu yā matiḥ sā tṛṇāyate yāce
tat padam ātmīyam saṃprāpsyāmaḥ kadā vayam
33. yā matiḥ mandāravanalekhāsu sā tṛṇāyate.
yāce,
vayam kadā tat ātmīyam padam saṃprāpsyāmaḥ?
33. The intellect (mati) that regards the rows of Mandāra groves as mere blades of grass - I pray, when shall we attain that intrinsic state (ātman) that is truly our own?
वीतरागजनप्रोक्ता निर्मला ज्ञानदृष्टयः ।
कच्चित्पदं त्वयि मनः करिष्यन्तीति मे वद ॥ ३४ ॥
vītarāgajanaproktā nirmalā jñānadṛṣṭayaḥ ,
kaccitpadaṃ tvayi manaḥ kariṣyantīti me vada 34
34. vītarāgajanaprokta nirmalā jñānadṛṣṭayaḥ kaccit
padam tvayi manaḥ kariṣyanti iti me vada
34. me vada kaccit vītarāgajanaprokta nirmalā
jñānadṛṣṭayaḥ tvayi manaḥ padam kariṣyanti iti
34. Tell me if the pure insights of knowledge, proclaimed by those free from attachment (vītarāga), will perhaps establish a steadfast place for my mind within you.
हा तात मातः पुत्रेति गिरामासामहं पुनः ।
भाजनं चित्त माभूवं भोजनं दुःखभोगिनाम् ॥ ३५ ॥
hā tāta mātaḥ putreti girāmāsāmahaṃ punaḥ ,
bhājanaṃ citta mābhūvaṃ bhojanaṃ duḥkhabhoginām 35
35. hā tāta mātaḥ putra iti girām āsām aham punaḥ
bhājanam citta mā abhūvam bhojanam duḥkhabhoginām
35. hā citta aham punaḥ tāta mātaḥ putra iti āsām
girām bhājanam duḥkhabhoginām bhojanam mā abhūvam
35. Alas, O mind (citta), may I never again become the receptacle for such cries as 'O father!', 'O mother!', 'O son!', nor food for those who experience suffering (duḥkha).
हे बुद्धे भगिनि भ्रातुरर्थितां पूरयाशु मे ।
आवयोर्दुःखमोक्षाय विचारय मुनेर्गिरः ॥ ३६ ॥
he buddhe bhagini bhrāturarthitāṃ pūrayāśu me ,
āvayorduḥkhamokṣāya vicāraya munergiraḥ 36
36. he buddhe bhagini bhrātuḥ arthitām pūraya āśu
me āvayoḥ duḥkhamokṣāya vicāraya muneḥ giraḥ
36. he buddhe bhagini me bhrātuḥ arthitām āśu pūraya
āvayoḥ duḥkhamokṣāya muneḥ giraḥ vicāraya
36. O Intellect (buddhi), my sister! Swiftly fulfill the request of your brother (i.e., myself). For the liberation (mokṣa) from suffering (duḥkha) for us both, contemplate the words of the sage.
त्वां पादपतितः प्रीत्या याचे सति सुते मते ।
तेन भव्ये भवोच्छेदभूतये सुस्थिरा भव ॥ ३७ ॥
tvāṃ pādapatitaḥ prītyā yāce sati sute mate ,
tena bhavye bhavocchedabhūtaye susthirā bhava 37
37. tvām pādapatitaḥ prītyā yāce sati sute mate
tena bhavye bhavocchedabhūtaye susthirā bhava
37. tvām pādapatitaḥ prītyā yāce tena bhavye sati
sute mate bhavocchedabhūtaye susthirā bhava
37. Prostrating at your feet with affection, I implore you: O beautiful (bhavya) one, if you consider me, your son (suta), to be discerning (mata), then become truly steadfast for the eradication of rebirth (bhava-uccheda).
वसिष्ठमुनिना प्रोक्ता विरक्ताः प्रथमं गिरः ।
ततो मुमुक्षोराचार उत्पत्तीनां क्रमस्ततः ॥ ३८ ॥
vasiṣṭhamuninā proktā viraktāḥ prathamaṃ giraḥ ,
tato mumukṣorācāra utpattīnāṃ kramastataḥ 38
38. vasiṣṭhamuninā proktā viraktāḥ prathamaṃ giraḥ
tataḥ mumukṣoḥ ācāraḥ utpattīnāṃ kramaḥ tataḥ
38. prathamaṃ vasiṣṭhamuninā viraktāḥ giraḥ proktāḥ
tataḥ mumukṣoḥ ācāraḥ tataḥ utpattīnāṃ kramaḥ
38. First, the words concerning detachment were spoken by the sage Vasiṣṭha. After that, the conduct of one desirous of liberation (mokṣa), and then the sequence of creations.
ततः स्थितिप्रकरणं समं दृष्टान्तसुन्दरम् ।
विज्ञानगर्भसुलभं यथावत्स्मर हे मते ॥ ३९ ॥
tataḥ sthitiprakaraṇaṃ samaṃ dṛṣṭāntasundaram ,
vijñānagarbhasulabhaṃ yathāvatsmara he mate 39
39. tataḥ sthitiprakaraṇaṃ samaṃ dṛṣṭāntasundaram
vijñānagarbhasulabhaṃ yathāvat smara he mate
39. he mate tataḥ dṛṣṭāntasundaram vijñānagarbhasulabham
sthitiprakaraṇaṃ yathāvat smara
39. O intellect (mati), then remember accurately the chapter on existence, which is beautiful with examples and easy to grasp, being imbued with spiritual knowledge (vijñāna).
कृतमतिं शतशो विचारितं यद्यदि तदुपैति न मानसस्य बुद्धिः ।
भवति तदफलं शरद्धनाभं सततमतो मतिरेव कार्यसारः ॥ ४० ॥
kṛtamatiṃ śataśo vicāritaṃ yadyadi tadupaiti na mānasasya buddhiḥ ,
bhavati tadaphalaṃ śaraddhanābhaṃ satatamato matireva kāryasāraḥ 40
40. kṛtamatiṃ śataśaḥ vicāritaṃ yat yat
tat upaiti na mānasasya buddhiḥ
bhavati tat aphalaṃ śaraddhanābham
satatam ataḥ matiḥ eva kāryasāraḥ
40. yat yat kṛtamatiṃ śataśaḥ vicāritaṃ
mānasasya buddhiḥ tat na upaiti
tat śaraddhanābham satatam aphalam
bhavati ataḥ matiḥ eva kāryasāraḥ
40. Whatever has been considered or deliberated upon hundreds of times, if the intellect (buddhi) of the mind (manas) does not fully grasp it, that (effort) always becomes fruitless, like an autumn cloud. Therefore, the intellect (mati) itself is the essence of all action.

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 (current chapter) 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