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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-4

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श्रीवाल्मीकिरुवाच ।
मेघगम्भीरया वाचा विश्रब्धपदसुन्दरम् ।
इदं दशरथो वाक्यमुवाच मुनिनायकम् ॥ १ ॥
śrīvālmīkiruvāca ,
meghagambhīrayā vācā viśrabdhapadasundaram ,
idaṃ daśaratho vākyamuvāca munināyakam 1
1. śrīvālmīkiḥ uvāca meghagambhīrayā vācā viśrabdhapadasundaram
idam daśarathaḥ vākyam uvāca munināyakam
1. śrīvālmīkiḥ uvāca daśarathaḥ idam vākyam munināyakam
meghagambhīrayā vācā viśrabdhapadasundaram uvāca
1. Śrī Vālmīki said: King Daśaratha spoke this statement, which was beautiful with its confident words, to the chief of sages, with a voice deep as a cloud.
भगवन्ह्यस्तनेन त्वं वाक्यसंदर्भजन्मना ।
कच्चिन्मुक्तोऽसि खेदेन तपःकार्श्यातिशायिना ॥ २ ॥
bhagavanhyastanena tvaṃ vākyasaṃdarbhajanmanā ,
kaccinmukto'si khedena tapaḥkārśyātiśāyinā 2
2. bhagavan hyastanena tvam vākyasaṃdarbhajanmanā
kaccit muktaḥ asi khedena tapaḥkārśyātiśāyinā
2. bhagavan tvam hyastanena vākyasaṃdarbhajanmanā
tapaḥkārśyātiśāyinā khedena kaccit muktaḥ asi
2. O venerable one (bhagavan), are you perhaps free from the distress that arose from yesterday's verbal exchange, a distress so profound it surpasses even the emaciation caused by (tapas) asceticism?
ह्यस्तनोक्तो य आनन्दी विविक्तो वचसां गणः ।
अमृतावर्षणेनेव तेनैवाश्वासिता वयम् ॥ ३ ॥
hyastanokto ya ānandī vivikto vacasāṃ gaṇaḥ ,
amṛtāvarṣaṇeneva tenaivāśvāsitā vayam 3
3. hyastanoktaḥ yaḥ ānandī viviktaḥ vacasām gaṇaḥ
amṛtāvarṣaṇena iva tena eva āśvāṣitāḥ vayam
3. hyastanoktaḥ yaḥ ānandī viviktaḥ vacasām gaṇaḥ,
tena eva amṛtāvarṣaṇena iva vayam āśvāṣitāḥ (bhavāmaḥ).
3. We were indeed comforted, as if by a shower of nectar, by that very collection of delightful and clear words that was spoken yesterday.
चन्द्रांशव इवोत्सार्य तमांस्यमृतनिर्मलाः ।
अन्तःशीतलयन्त्येता महताममला गिरः ॥ ४ ॥
candrāṃśava ivotsārya tamāṃsyamṛtanirmalāḥ ,
antaḥśītalayantyetā mahatāmamalā giraḥ 4
4. candrāṃśavaḥ iva utsārya tamāṃsi amṛtanirmalāḥ
antaḥ śītalayanti etāḥ mahatām amalāḥ giraḥ
4. etāḥ mahatām amalāḥ amṛtanirmalāḥ giraḥ,
candrāṃśavaḥ iva,
tamāṃsi utsārya,
antaḥ śītalayanti.
4. Like moonbeams, these pure words of great persons, spotless and clear as nectar, dispel darkness and bring coolness within the heart.
अपूर्वाह्लाददायिन्य उच्चैस्तरपदाश्रयाः ।
अतिमोहापहारिण्यः सूक्तयो हि महीयसाम् ॥ ५ ॥
apūrvāhlādadāyinya uccaistarapadāśrayāḥ ,
atimohāpahāriṇyaḥ sūktayo hi mahīyasām 5
5. apūrvāhlādadāyinyaḥ uccaiḥstarapadāśrayāḥ
atimohāpahāriṇyaḥ sūktayaḥ hi mahīyasām
5. mahīyasām apūrvāhlādadāyinyaḥ uccaiḥstarapadāśrayāḥ atimohāpahāriṇyaḥ sūktayaḥ hi (santi).
5. Indeed, the wise words of great persons are unprecedentedly delightful, supported by the highest principles, and dispel profound delusion.
आत्मरत्नावलोकैकदीपिका सरसात्मिका ।
यमाद्युक्तिलतोदेति स वन्द्यः सुजनद्रुमः ॥ ६ ॥
ātmaratnāvalokaikadīpikā sarasātmikā ,
yamādyuktilatodeti sa vandyaḥ sujanadrumaḥ 6
6. ātmaratnāvalokaikadīpikā sarasātmikā yamāt
yuktilatā ud eti saḥ vandyaḥ sujanadrumaḥ
6. yamāt ātmaratnāvalokaikadīpikā sarasātmikā yuktilatā ud eti,
saḥ sujanadrumaḥ vandyaḥ (asti).
6. That good person, from whom springs forth the creeper of wise teachings (yukti) which is the unique lamp for perceiving the jewel of the self (ātman) and is delightful in nature, is indeed worthy of reverence (vandya) like a wish-fulfilling tree.
दुरीहितं दुर्विहितं सर्व सज्जनसूक्तयः ।
प्रमार्जयन्ति शीतांशोस्तमःकाण्डमिवाङ्घ्रयः ॥ ७ ॥
durīhitaṃ durvihitaṃ sarva sajjanasūktayaḥ ,
pramārjayanti śītāṃśostamaḥkāṇḍamivāṅghrayaḥ 7
7. durīhitam durvihitam sarvam sajjanasūktayaḥ
pramārjayanti śītāṃśoḥ tamaḥkāṇḍam iva aṅghrayaḥ
7. sajjanasūktayaḥ sarvam durīhitam durvihitam
pramārjayanti śītāṃśoḥ aṅghrayaḥ tamaḥkāṇḍam iva
7. The wise sayings of good people cleanse all ill-intentioned and ill-performed actions, just as the moon's rays dispel masses of darkness.
तृष्णालोभादयोऽस्माकं संसारनिगडा मुने ।
तवोक्त्या तनुतां याताः शरदीवासिताम्बुदाः ॥ ८ ॥
tṛṣṇālobhādayo'smākaṃ saṃsāranigaḍā mune ,
tavoktyā tanutāṃ yātāḥ śaradīvāsitāmbudāḥ 8
8. tṛṣṇālobhādayaḥ asmākam saṃsāranigaḍāḥ mune
tava uktyā tanutām yātāḥ śaradi iva asitāmbudāḥ
8. mune asmākam tṛṣṇālobhādayaḥ saṃsāranigaḍāḥ
tava uktyā śaradi asitāmbudāḥ iva tanutām yātāḥ
8. O sage (mune), our desires, greed, and similar attachments, which act as fetters for the cycle of rebirth (saṃsāra), have diminished due to your teachings, just as dark clouds dissipate in autumn.
संप्रवृत्ता वयं द्रष्टुमात्मानमपकल्मषम् ।
रसाञ्जनानीतदृशो जात्यन्धा इव काञ्चनम् ॥ ९ ॥
saṃpravṛttā vayaṃ draṣṭumātmānamapakalmaṣam ,
rasāñjanānītadṛśo jātyandhā iva kāñcanam 9
9. sampravṛttāḥ vayam draṣṭum ātmānam apakalmaṣam
rasāñjanānītadṛśaḥ jātyandhāḥ iva kāñcanam
9. vayam apakalmaṣam ātmānam draṣṭum sampravṛttāḥ,
rasāñjanānītadṛśaḥ jātyandhāḥ kāñcanam iva
9. We have begun to perceive the pure and faultless Self (ātman), just as those born blind, whose vision has been restored by medicinal collyrium, are able to see gold.
संसारवासनानाम्नी मिहिका हृदयाम्बरे ।
प्रवृत्ता तनुतां गन्तुं त्वदुक्तिशरदेव नः ॥ १० ॥
saṃsāravāsanānāmnī mihikā hṛdayāmbare ,
pravṛttā tanutāṃ gantuṃ tvaduktiśaradeva naḥ 10
10. saṃsāravāsanānāmnī mihikā hṛdayāmbare pravṛttā
tanutām gantum tvaduktiśaradi iva naḥ
10. naḥ hṛdayāmbare saṃsāravāsanānāmnī mihikā
tvaduktiśaradi iva tanutām gantum pravṛttā
10. For us, the mist called 'latent impressions of worldly existence' (saṃsāra-vāsanā), within the sky of our heart, has begun to dissipate and become subtle, just as (a mist would in) the autumn brought about by your teachings.
मुने मन्दारमञ्जर्यस्तरङ्गा वामृताम्भसः ।
न तथा ह्लादयन्त्यन्तर्यथोदारधियां गिरः ॥ ११ ॥
mune mandāramañjaryastaraṅgā vāmṛtāmbhasaḥ ,
na tathā hlādayantyantaryathodāradhiyāṃ giraḥ 11
11. mune mandāramañjaryaḥ taraṅgāḥ vā amṛtāmbhsaḥ na
tathā hlādayanti antaḥ yathā udāradhiyām giraḥ
11. mune mandāramañjaryaḥ vā amṛtāmbhsaḥ taraṅgāḥ
antaḥ tathā na hlādayanti yathā udāradhiyām giraḥ
11. O sage, neither the clusters of Mandara blossoms nor the waves of the water of immortality delight the inner self (ātman) as much as the words of the noble-minded.
यद्यद्राघव संयाति महाजनसपर्यया ।
दिनं तदिह सालोकं शेषास्त्वन्धा दिनालयः ॥ १२ ॥
yadyadrāghava saṃyāti mahājanasaparyayā ,
dinaṃ tadiha sālokaṃ śeṣāstvandhā dinālayaḥ 12
12. yat yat rāghava saṃyāti mahājanasaparyayā
dinam tat iha sālokam śeṣāḥ tu andhāḥ dinālayāḥ
12. rāghava yat yat dinam mahājanasaparyayā saṃyāti,
tat iha sālokam (bhavati).
śeṣāḥ dinālayāḥ tu andhāḥ (bhavanti).
12. O Raghava, any day that passes in the service of great souls is truly enlightened in this world; all other days are merely blind periods.
राम राजीवपत्राक्ष प्रकृतार्थमिहाव्ययम् ।
मुनिमाबोधय पुनः प्रसादे समवस्थितम् ॥ १३ ॥
rāma rājīvapatrākṣa prakṛtārthamihāvyayam ,
munimābodhaya punaḥ prasāde samavasthitam 13
13. rāma rājīvapatrākṣa prakṛtārtham iha avyayam
munim ābodhaya punaḥ prasāde samavasthitam
13. rāma rājīvapatrākṣa punaḥ prasāde samavasthitam
munim iha prakṛtārtham avyayam ābodhaya
13. O Rama, O lotus-petal-eyed one, again awaken the sage, who is presently settled in a state of grace (prasāda), regarding the imperishable topic (brahman) at hand.
इत्युक्तो भूभृता तत्र रामाभिमुखमास्थितः ।
उवाचेदमुदारात्मा वसिष्ठो भगवान्मुनिः ॥ १४ ॥
ityukto bhūbhṛtā tatra rāmābhimukhamāsthitaḥ ,
uvācedamudārātmā vasiṣṭho bhagavānmuniḥ 14
14. iti uktaḥ bhūbhṛtā tatra rāmābhimukham āsthitaḥ
uvāca idam udārātmā vasiṣṭhaḥ bhagavān muniḥ
14. bhūbhṛtā iti uktaḥ tatra rāmābhimukham āsthitaḥ
udārātmā bhagavān muniḥ vasiṣṭhaḥ idam uvāca
14. Thus addressed by the king, the noble-souled (udārātman), revered sage (muni) Vasistha, who was facing Rama, then spoke these words.
श्रीवसिष्ठ उवाच ।
राघव स्वकुलैकेन्दो यन्मयोक्तं महामते ।
कच्चित्स्मरसि वाक्यार्थं पूर्वापरविचारितम् ॥ १५ ॥
śrīvasiṣṭha uvāca ,
rāghava svakulaikendo yanmayoktaṃ mahāmate ,
kaccitsmarasi vākyārthaṃ pūrvāparavicāritam 15
15. śrīvasiṣṭhaḥ uvāca rāghava svakula eka indo yat mayā uktam
mahāmate kaccit smarasi vākyārtham pūrva apara vicāritam
15. śrīvasiṣṭhaḥ uvāca rāghava svakula eka indo mahāmate kaccit
yat mayā uktam pūrva apara vicāritam vākyārtham smarasi
15. Śrī Vasiṣṭha said: O Rāghava, O sole moon of your own family, O great-minded one, do you remember the meaning of the discourse that I spoke, which was thoroughly deliberated (pūrvāparavicāritam)?
उत्पत्तीनां विचित्राणां सत्त्वादिगुणभेदतः ।
कच्चित्स्मरसि सर्वासां विभागमरिमर्दन ॥ १६ ॥
utpattīnāṃ vicitrāṇāṃ sattvādiguṇabhedataḥ ,
kaccitsmarasi sarvāsāṃ vibhāgamarimardana 16
16. utpattīnām vicitrāṇām sattva ādi guṇa bhedataḥ
kaccit smarasi sarvāsām vibhāgam arimardana
16. arimardana kaccit utpattīnām vicitrāṇām sattva
ādi guṇa bhedataḥ sarvāsām vibhāgam smarasi
16. O destroyer of enemies, do you remember the classification (vibhāga) of all those diverse origins (utpatti), which arise due to the distinctions of the qualities (guṇa) like sattva and others?
कश्चित्सर्वमसर्वं च सदसच्च सदोदितम् ।
रूपं स्मरसि वेत्स्येव विविक्तं परमात्मनः ॥ १७ ॥
kaścitsarvamasarvaṃ ca sadasacca sadoditam ,
rūpaṃ smarasi vetsyeva viviktaṃ paramātmanaḥ 17
17. kaccit sarvam asarvam ca sat asat ca sadā uditam
rūpam smarasi vetsi eva viviktam parātmanaḥ
17. kaccit parātmanaḥ sarvam asarvam ca sat asat ca
sadā uditam viviktam rūpam smarasi eva vetsi
17. Do you remember, or rather, do you truly know, the distinct nature (rūpa) of the supreme Self (paramātman) which is always manifested as both all and non-all, and as both existent and non-existent?
यथेदमुदितं विश्वं विश्वेशादेव चेश्वरात् ।
कच्चित्स्मरसि तत्साधो साधुवादैकभाजन ॥ १८ ॥
yathedamuditaṃ viśvaṃ viśveśādeva ceśvarāt ,
kaccitsmarasi tatsādho sādhuvādaikabhājana 18
18. yathā idam uditam viśvam viśveśāt eva ca īśvarāt
kaccit smarasi tat sādho sādhuvāda eka bhājana
18. sādho sādhuvāda eka bhājana kaccit smarasi tat
yathā idam viśvam viśveśāt eva ca īśvarāt uditam
18. O virtuous one, O sole receptacle of praise, do you remember how this universe (viśva) arose from the Lord (īśvara), indeed, from the Lord of the universe (viśveśa)?
रूपं कच्चिदविद्याया बलाद्भङ्गुरमाततम् ।
अनन्तमन्तवच्चैव सम्यक्स्मरसि सन्मते ॥ १९ ॥
rūpaṃ kaccidavidyāyā balādbhaṅguramātatam ,
anantamantavaccaiva samyaksmarasi sanmate 19
19. rūpam kaccit avidyāyāḥ balāt bhaṅguram ātatam
anantam antavat ca eva samyak smarasi sanmate
19. sanmate kaccit tvam avidyāyāḥ balāt ātatam bhaṅguram
anantam ca eva antavat rūpam samyak smarasi
19. O good-minded one, do you properly remember that the form of ignorance (avidyā), which is vast and extended by its power, is perishable, and is both seemingly endless and ultimately finite?
चित्तमेव नरो नान्यदिति यत्प्रतिपादितम् ।
लक्षणादिविचारेण कच्चित्स्मरसि साधु तत् ॥ २० ॥
cittameva naro nānyaditi yatpratipāditam ,
lakṣaṇādivicāreṇa kaccitsmarasi sādhu tat 20
20. cittam eva naraḥ na anyat iti yat pratipāditam
lakṣaṇa-ādi-vicāreṇa kaccit smarasi sādhu tat
20. kaccit tvam lakṣaṇa-ādi-vicāreṇa yat cittam eva
naraḥ na anyat iti pratipāditam tat sādhu smarasi
20. Do you properly remember that which was expounded – namely, that a person is the mind (citta) alone, and not anything else – through deliberation on definitions (lakṣaṇa) and other such considerations?
वाक्यार्थश्चाखिलः कच्चित्त्वया राम विचारितः ।
ह्यस्तनस्य विचारस्य रात्रौ हृदि निवेशितः ॥ २१ ॥
vākyārthaścākhilaḥ kaccittvayā rāma vicāritaḥ ,
hyastanasya vicārasya rātrau hṛdi niveśitaḥ 21
21. vākyārthaḥ ca akhilaḥ kaccit tvayā rāma vicāritaḥ
hyastanasya vicārasya rātrau hṛdi niveśitaḥ
21. rāma kaccit tvayā akhilaḥ vākyārthaḥ ca vicāritaḥ
hyastanasya vicārasya rātrau hṛdi niveśitaḥ
21. O Rāma, have you properly considered the entire meaning of the sentences (vākyārtha)? And was yesterday's deliberation truly committed to your heart during the night?
भूयोभूयः परामृष्टं हृदये सुनियोजितम् ।
प्रयोजनं फलत्युच्चैर्न हेलाहतसंस्थितेः ॥ २२ ॥
bhūyobhūyaḥ parāmṛṣṭaṃ hṛdaye suniyojitam ,
prayojanaṃ phalatyuccairna helāhatasaṃsthiteḥ 22
22. bhūyo bhūyaḥ parāmṛṣṭam hṛdaye suniyojitam
prayojanam phalati uccaiḥ na helā-hata-saṃsthiteḥ
22. hṛdaye bhūyo bhūyaḥ parāmṛṣṭam suniyojitam
prayojanam uccaiḥ phalati helā-hata-saṃsthiteḥ na
22. A purpose (prayojana) that is repeatedly reflected upon and well-established in the heart yields great fruit; [such success does] not [come] from an objective established with negligence.
भाजनं त्वं विविक्तानां वचसां शुद्धिशालिनाम् ।
विविक्तहृदयः कण्ठे मुक्तानामिव राघव ॥ २३ ॥
bhājanaṃ tvaṃ viviktānāṃ vacasāṃ śuddhiśālinām ,
viviktahṛdayaḥ kaṇṭhe muktānāmiva rāghava 23
23. bhājanam tvam viviktānām vacasām śuddhiśālinām
viviktahṛdayaḥ kaṇṭhe muktānām iva rāghava
23. rāghava,
viviktahṛdayaḥ tvam viviktānām śuddhiśālinām vacasām bhājanam (asi),
kaṇṭhe muktānām iva (bhāti).
23. O Rāghava, you, with a pure heart, are a fitting recipient of words that are clear and endowed with purity, just as pearls are worn around the neck.
श्रीवाल्मीकिरुवाच ।
कमलासनपुत्रेण मुनिना समहौजसा ।
एवं वितीर्णावसरो रामो वाक्यमुवाच ह ॥ २४ ॥
śrīvālmīkiruvāca ,
kamalāsanaputreṇa muninā samahaujasā ,
evaṃ vitīrṇāvasaro rāmo vākyamuvāca ha 24
24. śrīvālmīkiḥ uvāca kamalāsanaputreṇa muninā
samahaujasā evam vitīrṇāvasaraḥ rāmaḥ vākyam uvāca ha
24. śrīvālmīkiḥ uvāca.
samahaujasā kamalāsanaputreṇa muninā evam vitīrṇāvasaraḥ rāmaḥ vākyam ha uvāca.
24. Śrī Vālmīki said: Indeed, after the sage, the son of Brahmā (Kamalāsana), who possessed great splendor, had thus granted him an opportunity, Rāma spoke these words.
श्रीराम उवाच ।
भगवन्सर्वधर्मज्ञ तवैवैतद्विजृम्भितम् ।
यदहं परमोदारो बुद्धवान्वचनं तव ॥ २५ ॥
śrīrāma uvāca ,
bhagavansarvadharmajña tavaivaitadvijṛmbhitam ,
yadahaṃ paramodāro buddhavānvacanaṃ tava 25
25. śrīrāmaḥ uvāca bhagavan sarvadharmajña tava eva etat
vijṛmbhitam yat aham paramodāraḥ buddhavān vacanam tava
25. śrīrāmaḥ uvāca.
bhagavan,
sarvadharmajña,
etat tava eva vijṛmbhitam yat aham paramodāraḥ (san) tava vacanam buddhavān (asmi).
25. Śrī Rāma said: O revered one, knower of all aspects of natural law (dharma)! This, indeed, is your expansive influence (vijṛmbhitam), that I, with my supremely noble nature, have comprehended your words.
यदादिशसि तत्सर्वं तथैव न तदन्यथा ।
अपास्तनिद्रेण मया वाक्यार्थो हृदि चिन्तितः ॥ २६ ॥
yadādiśasi tatsarvaṃ tathaiva na tadanyathā ,
apāstanidreṇa mayā vākyārtho hṛdi cintitaḥ 26
26. yat ādiśasi tat sarvam tathā eva na tat anyathā
apāstanidreṇa mayā vākyārthaḥ hṛdi cintitaḥ
26. yat (tvam) ādiśasi tat sarvam tathā eva (asti),
tat anyathā na (asti).
apāstanidreṇa mayā vākyārthaḥ hṛdi cintitaḥ (asti).
26. Whatever you instruct, all of that is indeed so; it cannot be otherwise. With sleep dispelled, I have pondered the meaning of your words in my heart.
भवान्धकारक्षतये भवतोक्तिविवस्वता ।
ह्यः प्रसादितमाह्लादि वाग्रश्मिपटलं प्रभो ॥ २७ ॥
bhavāndhakārakṣataye bhavatoktivivasvatā ,
hyaḥ prasāditamāhlādi vāgraśmipaṭalaṃ prabho 27
27. bhava-andhakāra-kṣataye bhavatā ukti-vivasvatā
hyaḥ prasāditam āhlādi vāk-raśmi-paṭalam prabho
27. prabho bhavatā ukti-vivasvatā bhavāndhakāra-kṣataye
hyaḥ āhlādi vāk-raśmi-paṭalam prasāditam
27. O Lord (prabho), for the destruction of the darkness of worldly existence (saṃsāra), an gladdening collection of speech-rays, like the sun of speech, was graciously manifested by your words just now.
तदतीतमदीनात्मन्सर्वमन्तःकृतं मया ।
रम्यं पुण्यं पवित्रं च रत्नवृन्दमिवान्वितम् ॥ २८ ॥
tadatītamadīnātmansarvamantaḥkṛtaṃ mayā ,
ramyaṃ puṇyaṃ pavitraṃ ca ratnavṛndamivānvitam 28
28. tat atītam adīnātman sarvam antaḥkṛtam mayā ramyam
puṇyam pavitram ca ratna-vṛndam iva anvitam
28. adīnātman tat atītam ramyam puṇyam pavitram ca
ratna-vṛndam iva anvitam sarvam mayā antaḥkṛtam
28. O noble-minded one (adīnātman), all that (speech-rays) which has passed, delightful, meritorious, and purifying, and endowed like a collection of jewels, has been internalized by me.
हितानुबन्धि हृद्यं च पुण्यमानन्दसाधनम् ।
शिरसा ध्रियते कैर्नो सिद्धैस्त्वदनुशासनम् ॥ २९ ॥
hitānubandhi hṛdyaṃ ca puṇyamānandasādhanam ,
śirasā dhriyate kairno siddhaistvadanuśāsanam 29
29. hita-anubandhi hṛdyam ca puṇyam ānanda-sādhanam
śirasā dhriyate kaiḥ na u siddhaiḥ tvat-anuśāsanam
29. hita-anubandhi hṛdyam ca puṇyam ānanda-sādhanam
tvat-anuśāsanam kaiḥ siddhaiḥ na u śirasā dhriyate
29. Your teaching (anuśāsana) - which is beneficial, pleasing to the heart, meritorious, and a means to bliss - is indeed borne on the head by all perfected beings (siddhas).
प्रतिक्षिपन्तः संसारमिहिकावरणं वयम् ।
प्रसन्नास्त्वत्प्रसादेन वर्षान्त इव वासराः ॥ ३० ॥
pratikṣipantaḥ saṃsāramihikāvaraṇaṃ vayam ,
prasannāstvatprasādena varṣānta iva vāsarāḥ 30
30. prati-kṣipantaḥ saṃsāram ihikā-āvaraṇam vayam
prasannāḥ tvat-prasādena varṣā-ante iva vāsarāḥ
30. vayam ihikā-āvaraṇam saṃsāram prati-kṣipantaḥ
tvat-prasādena varṣā-ante iva vāsarāḥ prasannāḥ
30. Casting off the mist-like covering of worldly existence (saṃsāra), we are serene through your grace, like days at the end of the rainy season.
आपातमधुरारम्भं मध्ये सौभाग्यवर्धनम् ।
अनुत्तमफलोदर्कं पुण्यं त्वदनुशासनम् ॥ ३१ ॥
āpātamadhurārambhaṃ madhye saubhāgyavardhanam ,
anuttamaphalodarkaṃ puṇyaṃ tvadanuśāsanam 31
31. āpātamadhurārambham madhye saubhāgyavardhanam
anuttamaphalodarkam puṇyam tvat anuśāsanam
31. tvat anuśāsanam āpātamadhurārambham madhye
saubhāgyavardhanam anuttamaphalodarkam puṇyam
31. Your instruction (anuśāsanam) is pleasant at its beginning, enhances auspiciousness (saubhāgya) in the middle, and brings an unsurpassed result in the end; it is truly meritorious (puṇyam).
विकासिसितमम्लानमाह्लादितशुभाशुभम् ।
त्वद्वचःकुसुमं नित्यं श्रीमत्फलदमस्तु नः ॥ ३२ ॥
vikāsisitamamlānamāhlāditaśubhāśubham ,
tvadvacaḥkusumaṃ nityaṃ śrīmatphaladamastu naḥ 32
32. vikāsisitamamlānam āhlāditaśubhāśubham tvat
vacas kusumam nityam śrīmat phaladam astu naḥ
32. tvat vacas kusumam vikāsisitamamlānam
āhlāditaśubhāśubham nityam śrīmat phaladam naḥ astu
32. May your word-flower (vacaḥ-kusumam), which is blooming, bright, and unfading, and which delights both the auspicious and the inauspicious, always be glorious (śrīmat) and fruitful (phaladam) for us.
सकलशास्त्रविचारविशारद प्रसृतपुण्यजलैकमहाह्रद ।
भज भृशं विततव्रत संप्रति प्रसृततां हतकिल्बिष संततिम् ॥ ३३ ॥
sakalaśāstravicāraviśārada prasṛtapuṇyajalaikamahāhrada ,
bhaja bhṛśaṃ vitatavrata saṃprati prasṛtatāṃ hatakilbiṣa saṃtatim 33
33. sakalaśāstravicāraviśārada
prasṛtapuṇyajalaikamahāhrada bhaja
bhṛśam vitatavrata samprati
prasṛtatām hatakilbiṣa santatim
33. he sakalaśāstravicāraviśārada he
prasṛtapuṇyajalaikamahāhrada he
vitatavrata samprati bhṛśam
prasṛtatām hatakilbiṣa santatim bhaja
33. O expert in the discernment of all scriptures, O unique great reservoir of flowing meritorious (puṇyam) water, O you of extensive vows, now diligently cultivate the expansion of the lineage of those whose impurities have been eradicated.

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 (current chapter) 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