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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-20

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पुण्य उवाच ।
कः पिता किं च वा मित्रं का माता के च बान्धवाः ।
स्वबुद्ध्यैवावधूयन्ते वात्यया जनपांसवः ॥ १ ॥
puṇya uvāca ,
kaḥ pitā kiṃ ca vā mitraṃ kā mātā ke ca bāndhavāḥ ,
svabuddhyaivāvadhūyante vātyayā janapāṃsavaḥ 1
1. puṇyaḥ uvāca kaḥ pitā kim ca vā mitram kā mātā ke ca
bāndhavāḥ svabuddhyā eva avadhūyante vātyayā janapāṃsavaḥ
1. puṇyaḥ uvāca.
kaḥ pitā? ca vā kim mitram? kā mātā? ca ke bāndhavāḥ? svabuddhyā eva vātyayā janapāṃsavaḥ avadhūyante.
1. Puṇya said: Who is a father? And what is a friend? Who is a mother, and who are the relatives? By one's own intellect alone, these worldly relations, like dust particles, are swept away by a strong wind.
बन्धुमित्रसुतस्नेहद्वेषमोहदशामयः ।
स्वसंज्ञामात्रकेणैव प्रपञ्चोऽयं वितन्यते ॥ २ ॥
bandhumitrasutasnehadveṣamohadaśāmayaḥ ,
svasaṃjñāmātrakeṇaiva prapañco'yaṃ vitanyate 2
2. bandhumitrasutasnehadvveṣamohadaśāmayaḥ
svasaṃjñāmātrakeṇa eva prapañcaḥ ayam vitanyate
2. ayam prapañcaḥ bandhumitrasutasnehadvveṣamohadaśāmayaḥ svasaṃjñāmātrakeṇa eva vitanyate.
2. This phenomenal world (prapañca), comprising conditions of affection, hatred, and delusion concerning relatives, friends, and sons, is merely expanded by one's own conceptual designation (saṃjñā) alone.
बन्धुत्वे भावितो बन्धुः परत्वे भावितः परः ।
विषामृतदशेवेह स्थितिर्भावनिबन्धनी ॥ ३ ॥
bandhutve bhāvito bandhuḥ paratve bhāvitaḥ paraḥ ,
viṣāmṛtadaśeveha sthitirbhāvanibandhanī 3
3. bandhutve bhāvitaḥ bandhuḥ paratve bhāvitaḥ paraḥ
viṣāmṛtadaśā iva iha sthitiḥ bhāvanibandhanī
3. bandhuḥ bandhutve bhāvitaḥ,
paraḥ paratve bhāvitaḥ.
iha viṣāmṛtadaśā iva sthitiḥ bhāvanibandhanī.
3. A relative is conceived as a relative, and an outsider is conceived as an outsider. Here in this world, just like the state of poison and nectar, our situation (sthiti) is bound by (or determined by) our conceptualization (bhāva).
एकत्वे विद्यमानस्य सर्वगस्य किलात्मनः ।
अयं बन्धुः परश्चायमित्यसौ कलना कुतः ॥ ४ ॥
ekatve vidyamānasya sarvagasya kilātmanaḥ ,
ayaṃ bandhuḥ paraścāyamityasau kalanā kutaḥ 4
4. ekatve vidyamānasya sarvagasya kila ātmanaḥ ayam
bandhuḥ paraḥ ca ayam iti asau kalanā kutaḥ
4. ātmanaḥ ekatve vidyamānasya sarvagasya kila,
ayam bandhuḥ ca ayam paraḥ iti asau kalanā kutaḥ
4. When the all-pervading Self (ātman) exists in unity, from where does this distinction of "this one is a friend" and "that one is an enemy" arise?
रक्तमांसास्थिसंघाताद्देहादेवास्थिपञ्जरात् ।
कोऽहं स्यामिति चित्तेन स्वयं पुत्र विचारय ॥ ५ ॥
raktamāṃsāsthisaṃghātāddehādevāsthipañjarāt ,
ko'haṃ syāmiti cittena svayaṃ putra vicāraya 5
5. raktamāṃsāstisaṃghātāt dehāt eva asthipañjarāt
kaḥ aham syām iti cittena svayam putra vicāraya
5. putra,
raktamāṃsāstisaṃghātāt dehāt eva asthipañjarāt,
kaḥ aham syām iti cittena svayam vicāraya
5. O son, with your mind, deeply ponder for yourself, "Who am I?", [considering this] body that is merely an aggregation of blood, flesh, and bones, a mere skeletal cage.
दृष्ट्या तु पारमार्थिक्या न कश्चित्त्वं न वास्म्यहम् ।
मिथ्याज्ञानमिदं पुण्यः पावनश्चेति वल्गति ॥ ६ ॥
dṛṣṭyā tu pāramārthikyā na kaścittvaṃ na vāsmyaham ,
mithyājñānamidaṃ puṇyaḥ pāvanaśceti valgati 6
6. dṛṣṭyā tu pāramārthikyā na kaścit tvam na vā asmi
aham mithyājñānam idam puṇyaḥ pāvanaḥ ca iti valgati
6. pāramārthikyā dṛṣṭyā tu,
tvam kaścit na,
vā aham asmi na.
idam mithyājñānam puṇyaḥ ca pāvanaḥ iti valgati
6. From the perspective of ultimate reality, you are not anyone, nor am I. This false knowledge (mithyājñāna) merely asserts, "This is sacred and purifying."
कस्ते पिता कश्च सुहृत्का माता कश्च वा परः ।
खस्यानन्तविलासस्य किमस्वं किं स्वमुच्यताम् ॥ ७ ॥
kaste pitā kaśca suhṛtkā mātā kaśca vā paraḥ ,
khasyānantavilāsasya kimasvaṃ kiṃ svamucyatām 7
7. kaḥ te pitā kaḥ ca suhṛt kā mātā kaḥ ca vā paraḥ
khasya anantavilāsasya kim asvam kim svam ucyatām
7. te pitā kaḥ,
ca suhṛt kaḥ? mātā kā,
ca vā paraḥ kaḥ? khasya anantavilāsasya asvam kim,
svam kim ucyatām.
7. Who is your father, and who is your friend? Who is your mother, and who is your enemy? Considering the infinite play of the supreme reality (brahman), what can be declared as not one's own, and what as one's own? Let it be explained!
असि चेत्त्वं तदन्येषु यातेषु बहुजन्मसु ।
ये बन्धवो ये विभवाः किं तानपि न शोचसि ॥ ८ ॥
asi cettvaṃ tadanyeṣu yāteṣu bahujanmasu ,
ye bandhavo ye vibhavāḥ kiṃ tānapi na śocasi 8
8. asi cet tvam tat anyeṣu yāteṣu bahujanmasu ye
bandhavaḥ ye vibhavāḥ kim tān api na śocasi
8. cet tvam asi bahujanmasu yāteṣu anyeṣu ye
bandhavaḥ ye vibhavāḥ tat tān api kim na śocasi
8. If you are indeed (this individual self that grieves), then, considering those who have passed through many births, why do you not also grieve for all those who were your relatives and possessions (wealth) in those past lives?
बभूवुस्ते सुपुष्पासु स्थलीषु मृगयोनिषु ।
बहवो बन्धवो मार्गास्तान्कथं नानुशोचसि ॥ ९ ॥
babhūvuste supuṣpāsu sthalīṣu mṛgayoniṣu ,
bahavo bandhavo mārgāstānkathaṃ nānuśocasi 9
9. babhūvuḥ te supuṣpāsu sthalīṣu mṛgayoniṣu
bahavaḥ bandhavaḥ mārgāḥ tān katham na anuśocasi
9. supuṣpāsu sthalīṣu mṛgayoniṣu te bahavaḥ
bandhavaḥ mārgāḥ babhūvuḥ tān katham na anuśocasi
9. Many relatives of yours existed in animal species, on beautiful flower-filled plains, and they followed many paths (of life). Why do you not grieve for them?
बभूवुस्ते सपद्मासु तटीष्वम्भोजिनीषु ते ।
हंसस्य बन्धवो हंसास्तान्कथं नानुशोचसि ॥ १० ॥
babhūvuste sapadmāsu taṭīṣvambhojinīṣu te ,
haṃsasya bandhavo haṃsāstānkathaṃ nānuśocasi 10
10. babhūvuḥ te sapadmāsu taṭīṣu ambhojinīṣu te
haṃsasya bandhavaḥ haṃsāḥ tān katham na anuśocasi
10. sapadmāsu taṭīṣu ambhojinīṣu te haṃsasya
bandhavaḥ haṃsāḥ babhūvuḥ tān katham na anuśocasi
10. On lotus-filled banks and in lotus ponds, swans were your relatives (when you were a swan). Why do you not grieve for them?
बभूवुस्तेऽलमन्यत्र चित्रासु वनराजिषु ।
बहवो बन्धवो वृक्षास्तान्कथं नानुशोचसि ॥ ११ ॥
babhūvuste'lamanyatra citrāsu vanarājiṣu ,
bahavo bandhavo vṛkṣāstānkathaṃ nānuśocasi 11
11. babhūvuḥ te alam anyatra citrāsu vanarājiṣu
bahavaḥ bandhavaḥ vṛkṣāḥ tān katham na anuśocasi
11. citrāsu vanarājiṣu alam anyatra te bahavaḥ
bandhavaḥ vṛkṣāḥ babhūvuḥ tān katham na anuśocasi
11. And truly, elsewhere, in diverse forest groves, many trees were your relatives. Why do you not grieve for them?
बभूवुस्ते महोग्रेषु शिखरेषु महीभृताम् ।
बहवो बान्धवाः सिंहास्तान्कथं नानुशोचसि ॥ १२ ॥
babhūvuste mahogreṣu śikhareṣu mahībhṛtām ,
bahavo bāndhavāḥ siṃhāstānkathaṃ nānuśocasi 12
12. babūvuḥ te mahogreṣu śikhareṣu mahībhṛtām
bahavaḥ bāndhavāḥ siṃhāḥ tān katham na anuśocasi
12. te bahavaḥ bāndhavāḥ mahogreṣu mahībhṛtām
śikhareṣu siṃhāḥ babūvuḥ tān katham na anuśocasi
12. Many of your relatives became lions on the very formidable peaks of mountains. Why do you not lament for them?
बभूवुस्ते स्रवन्तीषु सरःस्वम्भोजिनीषु च ।
बहवो बन्धवो मत्स्यास्तान्कथं नानुशोचसि ॥ १३ ॥
babhūvuste sravantīṣu saraḥsvambhojinīṣu ca ,
bahavo bandhavo matsyāstānkathaṃ nānuśocasi 13
13. babūvuḥ te sravantīṣu saraḥsu ambhojinīṣu ca
bahavaḥ bandhavaḥ matsyāḥ tān katham na anuśocasi
13. te bahavaḥ bandhavaḥ sravantīṣu saraḥsu ambhojinīṣu
ca matsyāḥ babūvuḥ tān katham na anuśocasi
13. Many of your relatives became fish in rivers, lakes, and lotus ponds. Why do you not lament for them?
बभूविथ दशार्णेषु कपिलो वनवानरः ।
राजपुत्रस्तुषारेषु पुण्ड्रेषु वनवायसः ॥ १४ ॥
babhūvitha daśārṇeṣu kapilo vanavānaraḥ ,
rājaputrastuṣāreṣu puṇḍreṣu vanavāyasaḥ 14
14. babūvitha daśārṇeṣu kapilaḥ vanavānaraḥ
rājaputraḥ tuṣāreṣu puṇḍreṣu vanavāyasaḥ
14. daśārṇeṣu kapilaḥ vanavānaraḥ babūvitha
tuṣāreṣu rājaputraḥ puṇḍreṣu vanavāyasaḥ
14. You became a tawny forest monkey in Daśārṇa, a prince in Tuṣāra, and a forest crow in Puṇḍra.
हैहयेषु च मातङ्गस्त्रिगर्तेषु च गर्दभः ।
शाल्वेषु सरमापुत्रः पतत्री सरलद्रुमे ॥ १५ ॥
haihayeṣu ca mātaṅgastrigarteṣu ca gardabhaḥ ,
śālveṣu saramāputraḥ patatrī saraladrume 15
15. haihayeṣu ca mātaṅgaḥ trigarteṣu ca gardabhaḥ
śālveṣu saramāputraḥ patatrī saraladrume
15. haihayeṣu ca mātaṅgaḥ (babūvitha)
trigarteṣu ca gardabhaḥ (babūvitha)
śālveṣu saramāputraḥ (babūvitha)
saraladrume patatrī (babūvitha)
15. And in the Haihayas you were an elephant, and in Trigarta a donkey; in the Śālvas you were Saramā's son (a dog), and a bird in a pine tree.
विन्ध्याद्रौ पिप्पलो भूत्वा घुणो भूत्वा महावटे ।
मन्दरे कुक्कुटो भूत्वा विप्रो जातोऽसि कन्दरे ॥ १६ ॥
vindhyādrau pippalo bhūtvā ghuṇo bhūtvā mahāvaṭe ,
mandare kukkuṭo bhūtvā vipro jāto'si kandare 16
16. vindhyādrau pippalaḥ bhūtvā ghuṇaḥ bhūtvā mahāvaṭe
mandare kukkuṭaḥ bhūtvā vipraḥ jātaḥ asi kandare
16. kandare vipraḥ jātaḥ asi vindhyādrau pippalaḥ bhūtvā
mahāvaṭe ghuṇaḥ bhūtvā mandare kukkuṭaḥ bhūtvā
16. You were born a Brahmin in a cave, having previously been a fig tree on the Vindhya mountain, a beetle in a great banyan tree, and a rooster on Mandara mountain.
कोसलेषु द्विजो भूत्वा भूत्वा वङ्गेषु तित्तिरिः ।
अश्वो भूत्वा तुषारेषु जातस्त्वं ब्रह्मणोऽध्वरे ॥ १७ ॥
kosaleṣu dvijo bhūtvā bhūtvā vaṅgeṣu tittiriḥ ,
aśvo bhūtvā tuṣāreṣu jātastvaṃ brahmaṇo'dhvare 17
17. kosaleṣu dvijaḥ bhūtvā vaṅgeṣu tittiriḥ bhūtvā
tuṣāreṣu aśvaḥ bhūtvā tvam brahmaṇaḥ adhvare jātaḥ
17. tvam kosaleṣu dvijaḥ bhūtvā,
vaṅgeṣu tittiriḥ bhūtvā,
tuṣāreṣu aśvaḥ bhūtvā,
brahmaṇaḥ adhvare jātaḥ
17. Having been a Brahmin (dvija) in Kosala, then a partridge in Vanga, and then a horse in Tuṣāra, you were born in Brahmā's Vedic ritual (yajña).
यः कीटस्तालकन्दान्तर्मशको य उदुम्बरे ।
यः प्राग्बको विन्ध्यवने स त्वं पुत्र ममानुजः ॥ १८ ॥
yaḥ kīṭastālakandāntarmaśako ya udumbare ,
yaḥ prāgbako vindhyavane sa tvaṃ putra mamānujaḥ 18
18. yaḥ kīṭaḥ tālakandāntaḥ maśakaḥ yaḥ udumbare yaḥ
prāk bakaḥ vindhyavane saḥ tvam putra mama anujaḥ
18. putra tvam saḥ mama anujaḥ yaḥ tālakandāntaḥ kīṭaḥ
yaḥ udumbare maśakaḥ yaḥ prāk vindhyavane bakaḥ
18. My son, you are that younger brother who was an insect inside a palm root, a mosquito in an udumbara fig tree, and formerly a crane in the Vindhya forest.
हिमवत्कन्दरे भूर्जतनुत्वग्ग्रन्थिकोटरे ।
पिपीलिको यः षण्मासान्सोऽयं त्वमनुजो मम ॥ १९ ॥
himavatkandare bhūrjatanutvaggranthikoṭare ,
pipīliko yaḥ ṣaṇmāsānso'yaṃ tvamanujo mama 19
19. himavatkandare bhūrjatanutvaggranthikoṭare
pipīlikaḥ yaḥ ṣaṇmāsān saḥ ayam tvam anujaḥ mama
19. tvam saḥ ayam mama anujaḥ yaḥ himavatkandare
bhūrjatanutvaggranthikoṭare ṣaṇmāsān pipīlikaḥ
19. You are my younger brother, who was an ant for six months in a hollow knot of thin birch bark within a cave of the Himalayas.
स्थितः सीमान्तकुग्रामगोमये यश्च वृश्चिकः ।
सार्धसंवत्सरं साधो सोऽयं त्वमनुजो मम ॥ २० ॥
sthitaḥ sīmāntakugrāmagomaye yaśca vṛścikaḥ ,
sārdhasaṃvatsaraṃ sādho so'yaṃ tvamanujo mama 20
20. sthitaḥ sīmāntakugrāmago-maye yaḥ ca vṛścikaḥ |
sārdhasaṃvatsaram sādho saḥ ayam tvam anujaḥ mama ||
20. sādho yaḥ vṛścikaḥ sīmāntakugrāmago-maye sārdhasaṃvatsaram sthitaḥ,
saḥ ayam mama anujaḥ tvam (asi)
20. O virtuous one, that scorpion who remained for a year and a half in the cow-dung of a small village on the border – he is indeed your younger brother.
पुलिन्दीस्तनपीठेषु निलीनं येन कानने ।
षट्पदेनेव पद्मेषु सोऽयं त्वमनुजो मम ॥ २१ ॥
pulindīstanapīṭheṣu nilīnaṃ yena kānane ,
ṣaṭpadeneva padmeṣu so'yaṃ tvamanujo mama 21
21. pulindīstanapīṭheṣu nilīnam yena kānane |
ṣaṭpadena iva padmeṣu saḥ ayam tvam anujaḥ mama ||
21. yena kānane pulindīstanapīṭheṣu nilīnam,
पद्मेषु षट्पदेन इव (निलीनम्) saḥ ayam mama anujaḥ tvam (asi)
21. That one, who was hidden in the forest amidst the breasts of tribal women, just like a bee concealed among lotuses – he is indeed your younger brother.
एतास्वन्यासु बह्वीषु जनयोनिषु पुत्रक ।
जातोऽसि जम्बूद्वीपेऽस्मिन्पुरा शतसहस्रशः ॥ २२ ॥
etāsvanyāsu bahvīṣu janayoniṣu putraka ,
jāto'si jambūdvīpe'sminpurā śatasahasraśaḥ 22
22. etāsu anyāsu bahvīṣu janayoniṣu putraka | jātaḥ
asi jambūdvīpe asmin purā śatasahasraśaḥ ||
22. putraka,
purā asmin jambūdvīpe etāsu anyāsu bahvīṣu janayoniṣu śatasahasraśaḥ jātaḥ asi.
22. O son, in the past, you were born hundreds of thousands of times in this Jambudvīpa, in these and many other human births.
इत्थं तवात्मनश्चैव प्राक्तनं वासनाक्रमम् ।
पश्यामि सूक्ष्मया बुद्ध्या सम्यग्दर्शनशुद्धया ॥ २३ ॥
itthaṃ tavātmanaścaiva prāktanaṃ vāsanākramam ,
paśyāmi sūkṣmayā buddhyā samyagdarśanaśuddhayā 23
23. ittham tava ātmanaḥ ca eva prāktanam vāsanākramam
| paśyāmi sūkṣmayā buddhyā samyagdarśanaśuddhayā ||
23. ittham,
samyagdarśanaśuddhayā sūkṣmayā buddhyā tava ātmanaḥ ca eva prāktanam vāsanākramam paśyāmi
23. Thus, I perceive the past sequence of karmic impressions (vāsanā) of your own self with a subtle intellect (buddhi), purified by right perception.
ममापि बह्व्यो बहुधा योनयो मोहमन्थराः ।
समतीताः स्मराम्यद्य ता ज्ञानोदितया दृशा ॥ २४ ॥
mamāpi bahvyo bahudhā yonayo mohamantharāḥ ,
samatītāḥ smarāmyadya tā jñānoditayā dṛśā 24
24. mama api bahvyaḥ bahudhā yonayaḥ mohamantharāḥ
samatītāḥ smarāmi adya tāḥ jñānoditayā dṛśā
24. adya jñānoditayā dṛśā mohamantharāḥ bahvyaḥ
bahudhā yonayaḥ mama api samatītāḥ tāḥ smarāmi
24. Even I have passed through many different forms of existence (yonayaḥ), which were clouded by delusion (moha). Today, I remember them with a vision awakened by true knowledge (jñāna).
त्रिगर्तेषु शुको भूत्वा भेको भूत्वा सरित्तटे ।
वनेषु लावको भूत्वा जातोऽहमिह कानने ॥ २५ ॥
trigarteṣu śuko bhūtvā bheko bhūtvā sarittaṭe ,
vaneṣu lāvako bhūtvā jāto'hamiha kānane 25
25. trigarteṣu śukaḥ bhūtvā bhekaḥ bhūtvā sarittaṭe
vaneṣu lāvakaḥ bhūtvā jātaḥ aham iha kānane
25. trigarteṣu śukaḥ bhūtvā sarittaṭe bhekaḥ bhūtvā
vaneṣu lāvakaḥ bhūtvā aham iha kānane jātaḥ
25. Having been born as a parrot in Trigarta, as a frog on a river bank, and as a quail in the forests, I have now been born here in this grove.
भुक्त्वा पुलिन्दतां विन्ध्ये कृत्वा वङ्गेषु वृक्षताम् ।
उष्ट्रत्वमपि विन्ध्याद्रौ जातोऽहमिह कानने ॥ २६ ॥
bhuktvā pulindatāṃ vindhye kṛtvā vaṅgeṣu vṛkṣatām ,
uṣṭratvamapi vindhyādrau jāto'hamiha kānane 26
26. bhuktvā pulindatām vindhye kṛtvā vaṅgeṣu vṛkṣatām
uṣṭratvam api vindhyādrau jātaḥ aham iha kānane
26. vindhye pulindatām bhuktvā vaṅgeṣu vṛkṣatām kṛtvā
vindhyādrau uṣṭratvam api aham iha kānane jātaḥ
26. Having experienced life as a Pulinda (a tribal person) in the Vindhya mountains, having become a tree in the Vanga country, and also having been a camel on the Vindhya mountain, I have now been born here in this grove.
यश्चातको हिमगिरौ यो राजा पौण्ड्रमण्डले ।
व्याघ्रो यः सह्यकुञ्जेषु स एवाहं तवाग्रजः ॥ २७ ॥
yaścātako himagirau yo rājā pauṇḍramaṇḍale ,
vyāghro yaḥ sahyakuñjeṣu sa evāhaṃ tavāgrajaḥ 27
27. yaḥ ca cātakaḥ himagirau yaḥ rājā pauṇḍramaṇḍale
vyāghraḥ yaḥ sahyakuñjeṣu saḥ eva aham tava agrajaḥ
27. yaḥ ca himagirau cātakaḥ,
yaḥ pauṇḍramaṇḍale rājā,
yaḥ sahyakuñjeṣu vyāghraḥ,
saḥ eva aham tava agrajaḥ
27. I am indeed that very same being who was a cātaka bird on the Himālaya, who was a king in the Pauṇḍra region, and who was a tiger in the caves of the Sahya mountains; I am your elder brother.
यो गृध्रो दशवर्षाणि यो ग्राहो मासपञ्चकम् ।
यः समानां शतं सिंहः स एवेह तवाग्रजः ॥ २८ ॥
yo gṛdhro daśavarṣāṇi yo grāho māsapañcakam ,
yaḥ samānāṃ śataṃ siṃhaḥ sa eveha tavāgrajaḥ 28
28. yaḥ gṛdhraḥ daśavarṣāṇi yaḥ grāhaḥ māsapañcakam
yaḥ samānām śatam siṃhaḥ saḥ eva iha tava agrajaḥ
28. yaḥ daśavarṣāṇi gṛdhraḥ,
yaḥ māsapañcakam grāhaḥ,
yaḥ samānām śatam siṃhaḥ,
saḥ eva iha tava agrajaḥ
28. He who was a vulture for ten years, he who was a crocodile for five months, and he who was a lion for a hundred years - that very one is your elder brother here, having undergone transmigration (saṃsāra).
आन्ध्रग्रामचकोरेण तुषारनृपराजिना ।
श्रीशैलाचार्यपुत्रेण दम्भवत्कथ्यते मया ॥ २९ ॥
āndhragrāmacakoreṇa tuṣāranṛparājinā ,
śrīśailācāryaputreṇa dambhavatkathyate mayā 29
29. āndhragrāmacakoreṇa tuṣāranṛparājinā
śrīśailācāryaputreṇa dambhavat kathyate mayā
29. āndhragrāmacakoreṇa tuṣāranṛparājinā
śrīśailācāryaputreṇa mayā dambhavat kathyate
29. This is spoken by me with a show of pride (dambhavat), by me who am the cakora bird of Andhra village, the sovereign (rājan) among Tuṣāra kings, and the son of Śrīśailācārya.
सर्वे विविधसंसारा विविधाचारचेष्टिताः ।
विलासा जन्मनो भ्रान्तेः स्मर्यन्ते प्राक्तना मया ॥ ३० ॥
sarve vividhasaṃsārā vividhācāraceṣṭitāḥ ,
vilāsā janmano bhrānteḥ smaryante prāktanā mayā 30
30. sarve vividhasaṃsārāḥ vividhācāraceṣṭitāḥ vilāsāḥ
janmanaḥ bhrānteḥ smaryante prāktanāḥ mayā
30. sarve vividhasaṃsārāḥ vividhācāraceṣṭitāḥ janmanaḥ
bhrānteḥ vilāsāḥ prāktanāḥ mayā smaryante
30. All these diverse cycles of transmigration (saṃsāra), characterized by varied customs and actions, along with the illusory delights of repeated births (bhrānti), are remembered by me as past experiences (prāktana).
एवं स्थिते जगज्जाता बान्धवाः शतशो गताः ।
पितरो मातरश्चैव भ्रातरः सुहृदस्तथा ॥ ३१ ॥
evaṃ sthite jagajjātā bāndhavāḥ śataśo gatāḥ ,
pitaro mātaraścaiva bhrātaraḥ suhṛdastathā 31
31. evam sthite jagatjātāḥ bāndhavāḥ śataśaḥ gatāḥ
pitaraḥ mātaraḥ ca eva bhrātaraḥ suhṛdaḥ tathā
31. evam sthite,
jagatjātāḥ bāndhavāḥ śataśaḥ gatāḥ,
pitaraḥ ca mātaraḥ eva,
tathā bhrātaraḥ suhṛdaḥ
31. This being the case, hundreds of relatives born into this world have passed away. Fathers and mothers, brothers, and friends have all similarly departed.
कांस्तान्समनुशोचावो न शोचावश्च कानपि ।
बन्धूनिहातिशोचाव ईदृश्येव जगद्गतिः ॥ ३२ ॥
kāṃstānsamanuśocāvo na śocāvaśca kānapi ,
bandhūnihātiśocāva īdṛśyeva jagadgatiḥ 32
32. kān tān samanuśocāvaḥ na śocāvaḥ ca kān api
bandhūn iha atiśocāvaḥ īdṛśī eva jagatgatiḥ
32. tān kān samanuśocāvaḥ? ca api kān na śocāvaḥ.
iha bandhūn atiśocāvaḥ.
jagatgatiḥ īdṛśī eva.
32. For whom among them should we lament? And for whom should we not lament at all? We lament excessively for our kinsmen here [in this cycle of existence (saṃsāra)], for such indeed is the movement of the world (jagadgati).
अनन्ताः पितरो यान्ति यान्त्यनन्ताश्च मातरः ।
इह संसारिणां पुंसां वनपादपपर्णवत् ॥ ३३ ॥
anantāḥ pitaro yānti yāntyanantāśca mātaraḥ ,
iha saṃsāriṇāṃ puṃsāṃ vanapādapaparṇavat 33
33. anantāḥ pitaraḥ yānti yānti anantāḥ ca mātaraḥ
iha saṃsāriṇām puṃsām vanapādapaparṇavat
33. anantāḥ pitaraḥ yānti.
anantāḥ ca mātaraḥ yānti.
iha saṃsāriṇām puṃsām vanapādapaparṇavat.
33. Countless fathers depart, and countless mothers depart. For people caught in this cycle of existence (saṃsāra), it is like the leaves of a forest tree.
किं प्रमाणमतः पुत्र दुःखस्यात्र सुखस्य च ।
तस्मात्सर्वं परित्यज्य तिष्ठावः स्वच्छतां गतौ ॥ ३४ ॥
kiṃ pramāṇamataḥ putra duḥkhasyātra sukhasya ca ,
tasmātsarvaṃ parityajya tiṣṭhāvaḥ svacchatāṃ gatau 34
34. kim pramāṇam ataḥ putra duḥkhasya atra sukhasya ca
tasmāt sarvam parityajya tiṣṭhāvaḥ svacchatām gatau
34. putra,
ataḥ atra duḥkhasya ca sukhasya kim pramāṇam? tasmāt,
sarvam parityajya,
gatau svacchatām tiṣṭhāvaḥ.
34. What is the standard (pramāṇa) for sorrow and happiness here, my son? Therefore, having abandoned everything, let us both remain, having attained purity.
प्रपञ्चभावनां त्यक्त्वा मनस्यहमिति स्थिताम् ।
तां गतिं गच्छ भद्रं ते यां यान्ति गतिकोविदाः ॥ ३५ ॥
prapañcabhāvanāṃ tyaktvā manasyahamiti sthitām ,
tāṃ gatiṃ gaccha bhadraṃ te yāṃ yānti gatikovidāḥ 35
35. prapañcabhāvanām tyaktvā manasi aham iti sthitām
tām gatim gaccha bhadram te yām yānti gatikovidāḥ
35. manasi aham iti sthitām prapañcabhāvanām tyaktvā,
yām gatikovidāḥ yānti,
tāṃ gatim gaccha.
te bhadram.
35. Abandoning the conception of the phenomenal world (prapañca), which is fixed in the mind as 'I am this' [identity], go to that state (gati) which those who are knowledgeable in the path (gati) attain. May prosperity be yours.
इहाजवं जवीभावं पतनोत्पतनात्मकम् ।
न च शोचन्ति सुधियश्चिरं वल्गन्ति केवलम् ॥ ३६ ॥
ihājavaṃ javībhāvaṃ patanotpatanātmakam ,
na ca śocanti sudhiyaściraṃ valganti kevalam 36
36. iha ājāvaṃ javībhāvaṃ patonotpatanātmakam na
ca śocanti sudhiyaḥ ciraṃ valganti kevalam
36. iha ājāvaṃ javībhāvaṃ patonotpatanātmakam
sudhiyaḥ na śocanti ca ciraṃ kevalam valganti
36. In this world, characterized by swiftness and constant flux, by both falling and rising, the wise (sudhiyaḥ) do not grieve. Instead, they merely exult for a long time.
भावाभावविनिर्मुक्तं जरामरणवर्जितम् ।
संस्मरात्मानमव्यग्रो मा विमूढमना भव ॥ ३७ ॥
bhāvābhāvavinirmuktaṃ jarāmaraṇavarjitam ,
saṃsmarātmānamavyagro mā vimūḍhamanā bhava 37
37. bhāvābhāvavinirmuktaṃ jarāmaraṇavarjitam
saṃsmara ātmānam avyagraḥ mā vimūḍhamanā bhava
37. avyagraḥ bhāvābhāvavinirmuktaṃ jarāmaraṇavarjitam
ātmānam saṃsmara mā vimūḍhamanā bhava
37. Remember the (ātman) Self, which is free from existence and non-existence, and devoid of old age and death, remaining undistracted. Do not let your mind be deluded.
न ते दुःखं न ते जन्म न ते माता न ते पिता ।
आत्मैवासि न सद्बुद्धे त्वमन्यः कश्चिदेव हि ॥ ३८ ॥
na te duḥkhaṃ na te janma na te mātā na te pitā ,
ātmaivāsi na sadbuddhe tvamanyaḥ kaścideva hi 38
38. na te duḥkhaṃ na te janma na te mātā na te pitā
ātmā eva asi na sadbuddhe tvam anyaḥ kaścit eva hi
38. sadbuddhe te duḥkhaṃ na te janma na te mātā na
te pitā tvam ātmā eva asi anyaḥ kaścit eva hi na
38. O wise (sadbuddhe) one, you have no suffering, no birth, no mother, and no father. You are verily the (ātman) Self, and certainly no one else.
अस्यां संसारयात्रायां नानाभिनयदायिनः ।
अज्ञा एव नराः साधुरसभावसमन्विताः ॥ ३९ ॥
asyāṃ saṃsārayātrāyāṃ nānābhinayadāyinaḥ ,
ajñā eva narāḥ sādhurasabhāvasamanvitāḥ 39
39. asyām saṃsārayātrāyām nānābhinayadāyinaḥ
ajñāḥ eva narāḥ sādhurasabhāvasamanvitāḥ
39. asyām saṃsārayātrāyām nānābhinayadāyinaḥ
ajñāḥ eva narāḥ sādhurasabhāvasamanvitāḥ
39. In this worldly journey (saṃsāra), only ignorant people, who are performers of diverse roles (abhinaya), are truly immersed in sentiments and emotions (rasa-bhāva).
मध्यस्थदृष्टयः स्वस्था यथाप्राप्तार्थदर्शिनः ।
तज्ज्ञास्तु प्रेक्षका एव साक्षिधर्मे व्यवस्थिताः ॥ ४० ॥
madhyasthadṛṣṭayaḥ svasthā yathāprāptārthadarśinaḥ ,
tajjñāstu prekṣakā eva sākṣidharme vyavasthitāḥ 40
40. madhyasthadṛṣṭayaḥ svasthāḥ yathāprāptārthadarśinaḥ
tajjñāḥ tu prekṣakāḥ eva sākṣidharme vyavasthitāḥ
40. madhyasthadṛṣṭayaḥ svasthāḥ yathāprāptārthadarśinaḥ
tajjñāḥ tu prekṣakāḥ eva sākṣidharme vyavasthitāḥ
40. Those whose vision is impartial, who are self-abiding (svasthāḥ), and who perceive things as they are, such knowers (of reality) are merely observers, established in the intrinsic nature (dharma) of a witness.
कर्तारोऽपि न कर्तारो यथा दीपा निशागमे ।
आलोककर्मणामेवं तज्ज्ञा लोकस्थिताविह ॥ ४१ ॥
kartāro'pi na kartāro yathā dīpā niśāgame ,
ālokakarmaṇāmevaṃ tajjñā lokasthitāviha 41
41. kartāraḥ api na kartāraḥ yathā dīpāḥ niśāgame
ālokakarmaṇām evam tajjñāḥ lokasthitau iha
41. yathā niśāgame dīpāḥ api kartāraḥ na kartāraḥ
ālokakarmaṇām evam iha lokasthitau tajjñāḥ
41. Just as lamps, even while illuminating at nightfall, are not considered the true agents (kartāraḥ) of those illuminating actions, similarly, these knowers (tajjñāḥ) in this worldly existence (lokasthiti) are not true agents (kartāraḥ).
प्रतिबिम्बे न दृश्यन्ते स्वात्मबिम्बगतैरपि ।
यथा दर्पणरत्नाद्यास्तथा कार्ये महाधियः ॥ ४२ ॥
pratibimbe na dṛśyante svātmabimbagatairapi ,
yathā darpaṇaratnādyāstathā kārye mahādhiyaḥ 42
42. pratibimbe na dṛśyante svātmabimbagataiḥ api
yathā darpaṇaratnādyāḥ tathā kārye mahādhiyaḥ
42. yathā svātmabimbagataiḥ api darpaṇaratnādyāḥ
pratibimbe na dṛśyante tathā mahādhiyaḥ kārye
42. Just as mirrors, jewels, and similar objects are not seen within their own reflections, even by those who are reflected therein, similarly, the great wise ones (mahādhiyaḥ) are not seen in (or identified with) the work (kārya).
सर्वैषणामयकलङ्कविवर्जितेन स्वस्थात्मभावकलितेन हृदब्जमध्ये ।
पुत्रात्मनात्मनि महामुनिनामुनैव संत्यज्य संभ्रममलं परितोषमेहि ॥ ४३ ॥
sarvaiṣaṇāmayakalaṅkavivarjitena svasthātmabhāvakalitena hṛdabjamadhye ,
putrātmanātmani mahāmunināmunaiva saṃtyajya saṃbhramamalaṃ paritoṣamehi 43
43. sarvaiṣaṇāmayakalaṅkavivarjitena
svasthātmabhāvakalitena hṛdabjamadhye
putrātmanā ātmani mahāmuninā amunā eva
saṃtyajya saṃbhramam alam paritoṣam ehi
43. amunā eva mahāmuninā sarvaiṣaṇāmayakalaṅkavivarjitena
svasthātmabhāvakalitena
(tvam) hṛdabjamadhye ātmani putrātmanā
saṃbhramam alam saṃtyajya paritoṣam ehi
43. By this very great sage (mahāmuni), who is completely free from the stain of all worldly desires (eṣaṇā) and endowed with a self-abiding (svasthātmabhāva) nature, (you, O disciple,) completely abandon all confusion and attain abundant contentment within the lotus of the heart, (realizing) the individual self (ātman) that is like a son (putra) within the Supreme Self (ātman).

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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

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 Chapter 20 (current chapter) 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