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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-41

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श्रीवसिष्ठ उवाच ।
जगद्रत्नसमुद्गेन त्रैलोक्याद्भुतदर्शिना ।
इत्युक्ते पद्मनाभेन ज्योत्स्नाशीतलया गिरा ॥ १ ॥
śrīvasiṣṭha uvāca ,
jagadratnasamudgena trailokyādbhutadarśinā ,
ityukte padmanābhena jyotsnāśītalayā girā 1
1. śrīvasiṣṭhaḥ uvāca jagatratnasamudgena trailokyādbhutadarśinā
iti ukte padmanābhena jyotsnāśītalayā girā
1. śrīvasiṣṭhaḥ uvāca jagatratnasamudgena trailokyādbhutadarśinā
padmanābhena jyotsnāśītalayā girā iti ukte
1. Śrī Vasiṣṭha said: When Padmanābha (Viṣṇu) - who is like an ocean containing the world's most precious gems, and who perceives the wonders of the three worlds - had thus spoken with a voice as cool as moonlight...
प्रह्लादनामा देहोऽसौ विकाशिनयनाम्बुजः ।
मुदोवाच वचो धीरो गृहीतमननक्रमः ॥ २ ॥
prahlādanāmā deho'sau vikāśinayanāmbujaḥ ,
mudovāca vaco dhīro gṛhītamananakramaḥ 2
2. prahlādanāmā dehaḥ asau vikāśinayanāmbujaḥ
mudā uvāca vacaḥ dhīraḥ gṛhītamananagramaḥ
2. prahlādanāmā dhīraḥ asau dehaḥ vikāśinayanāmbujaḥ
gṛhītamananagramaḥ mudā vacaḥ uvāca
2. That steadfast one, named Prahlāda, whose lotus-like eyes were blossoming, and who had adopted a systematic process of thought, spoke words with joy.
प्रह्लाद उवाच ।
हिताहितविचारेण राजकार्यशतेन च ।
अत्यहं श्रमितो देव क्षणं विश्रामतां गतः ॥ ३ ॥
prahlāda uvāca ,
hitāhitavicāreṇa rājakāryaśatena ca ,
atyahaṃ śramito deva kṣaṇaṃ viśrāmatāṃ gataḥ 3
3. prahlāda uvāca hitāhitavicāreṇa rājakāryaśatena
ca ati aham śramitaḥ deva kṣaṇam viśrāmatām gataḥ
3. prahlāda uvāca deva hitāhitavicāreṇa ca rājakāryaśatena
aham ati śramitaḥ kṣaṇam viśrāmatām gataḥ
3. Prahlāda spoke: 'O Lord, I am utterly exhausted by the deliberations on what is beneficial and harmful, and by hundreds of royal duties. I have now attained a moment of respite.'
भगवंस्त्वत्प्रसादेन स्थितिः सम्यगथागता ।
समाधावसमाधौ च रूपेणाहं समः सदा ॥ ४ ॥
bhagavaṃstvatprasādena sthitiḥ samyagathāgatā ,
samādhāvasamādhau ca rūpeṇāhaṃ samaḥ sadā 4
4. bhagavan tvatprasādena sthitiḥ samyak atha āgatā
samādhau asamādhau ca rūpeṇa aham samaḥ sadā
4. bhagavan tvatprasādena samyak sthitiḥ atha āgatā
samādhau ca asamādhau aham rūpeṇa sadā samaḥ
4. O revered one (Bhagavan), by your grace, a proper state of being has now been achieved. I am always the same, whether in meditative absorption (samādhi) or out of it.
चिरमन्तर्महादेव दृष्टोऽस्यमलया धिया ।
पुनर्बहिरयं दृष्ट्या दिष्ट्या देव प्रदृश्यसे ॥ ५ ॥
ciramantarmahādeva dṛṣṭo'syamalayā dhiyā ,
punarbahirayaṃ dṛṣṭyā diṣṭyā deva pradṛśyase 5
5. ciram antaḥ mahādeva dṛṣṭaḥ asi amalayā dhiyā
punaḥ bahiḥ ayam dṛṣṭyā diṣṭyā deva pradṛśyase
5. mahādeva ciram antaḥ amalayā dhiyā dṛṣṭaḥ asi
deva diṣṭyā punaḥ ayam bahiḥ dṛṣṭyā pradṛśyase
5. O great Lord, for a long time you were perceived within by a pure intellect. Now, fortunately, O Lord, you are appearing externally to sight.
अहमासमनन्तायामस्यां दृष्टौ महेश्वर ।
सर्वसंकल्पमुक्तायां व्योम व्योम्नीव निर्मले ॥ ६ ॥
ahamāsamanantāyāmasyāṃ dṛṣṭau maheśvara ,
sarvasaṃkalpamuktāyāṃ vyoma vyomnīva nirmale 6
6. aham āsam anantāyām asyām dṛṣṭau maheśvara
sarvasaṅkalpamuktāyām vyoma vyomni iva nirmale
6. maheśvara,
aham asyām anantāyām sarvasaṅkalpamuktāyām dṛṣṭau vyoma nirmale vyomni iva āsam.
6. O great Lord, I existed in this infinite vision (dṛṣṭi), entirely free from all volitions (saṅkalpa), just as space exists within pure space.
न शोकेन न मोहेन न च वैराग्यचिन्तया ।
न देहत्यागकार्येण न संसारभयेन च ॥ ७ ॥
na śokena na mohena na ca vairāgyacintayā ,
na dehatyāgakāryeṇa na saṃsārabhayena ca 7
7. na śokena na mohena na ca vairāgyacintayā
na dehatyāgakāryeṇa na saṃsārabhayena ca
7. na śokena,
na mohena,
na ca vairāgyacintayā,
na dehatyāgakāryeṇa,
na ca saṃsārabhayena.
7. I did not exist thus due to sorrow, or delusion (moha), or thoughts of dispassion (vairāgya), nor from the act of abandoning the body, nor from the fear of the cycle of rebirth (saṃsāra).
एकस्मिन्विद्यमाने हि कुतः शोकः कुतः क्षतिः ।
कुतो देहः क्व संसारः क्व स्थितिः क्व भयाभये ॥ ८ ॥
ekasminvidyamāne hi kutaḥ śokaḥ kutaḥ kṣatiḥ ,
kuto dehaḥ kva saṃsāraḥ kva sthitiḥ kva bhayābhaye 8
8. ekasmin vidyamāne hi kutaḥ śokaḥ kutaḥ kṣatiḥ
kutaḥ dehaḥ kva saṃsāraḥ kva sthitiḥ kva bhayābhaye
8. hi ekasmin vidyamāne,
kutaḥ śokaḥ? kutaḥ kṣatiḥ? kutaḥ dehaḥ? kva saṃsāraḥ? kva sthitiḥ? kva bhayābhaye?
8. Indeed, when there is only one existent reality, from where could there be sorrow, or loss, or a body? Where then would be the cycle of rebirth (saṃsāra), or separate existence, or even fear and fearlessness?
यथेच्छयैवामलया केवलं स्वयमुत्थया ।
एवमेवाहमवसं वितते पावने पदे ॥ ९ ॥
yathecchayaivāmalayā kevalaṃ svayamutthayā ,
evamevāhamavasaṃ vitate pāvane pade 9
9. yathā icchayā eva amalayā kevalam svayamutthayā
evam eva aham avasam vitate pāvane pade
9. aham amalayā kevalam svayamutthayā yathā icchayā eva,
evam eva vitate pāvane pade avasam.
9. I resided precisely in that vast, pure state (pada) by a purely spontaneous desire (icchā) that arose of its own accord.
हा विरक्तोऽस्मि संसारं त्यजामीतीयमीश्वर ।
अप्रबुद्धदृशां चिन्ता हर्षशोकविकारदा ॥ १० ॥
hā virakto'smi saṃsāraṃ tyajāmītīyamīśvara ,
aprabuddhadṛśāṃ cintā harṣaśokavikāradā 10
10. hā viraktaḥ asmi saṃsāram tyajāmi iti iyam
īśvara aprabuddhadṛśām cintā harṣaśokavikāradā
10. hā īśvara iyam cintā aprabuddhadṛśām harṣaśokavikāradā
(asti) (yat) viraktaḥ asmi saṃsāram tyajāmi iti
10. "Alas, I am detached; I renounce the cycle of rebirth (saṃsāra)" - this thought, O Lord, belongs to those with unenlightened vision and gives rise to emotional fluctuations of joy and sorrow.
देहाभावे न दुःखानि देहे दुःखानि मे मतिः ।
इति चिन्ताविषव्याली मूर्खमेवावलुम्पति ॥ ११ ॥
dehābhāve na duḥkhāni dehe duḥkhāni me matiḥ ,
iti cintāviṣavyālī mūrkhamevāvalumpati 11
11. deha-abhāve na duḥkhāni dehe duḥkhāni me matiḥ
iti cintāviṣavyālī mūrkham eva avalumpati
11. me matiḥ (asti yat) deha-abhāve
duḥkhāni na (bhavanti) dehe
duḥkhāni (bhavanti) iti
cintāviṣavyālī mūrkham eva avalumpati
11. "When the body is absent, there are no sorrows; when the body exists, there are sorrows" - this is my thought. Such a serpent of poisonous thought afflicts only the fool.
इदं सुखमिदं दुःखमिदं नास्तीदमस्ति मे ।
इति दोलायितं चेतो मूढमेव न पण्डितम् ॥ १२ ॥
idaṃ sukhamidaṃ duḥkhamidaṃ nāstīdamasti me ,
iti dolāyitaṃ ceto mūḍhameva na paṇḍitam 12
12. idam sukham idam duḥkham idam na asti idam asti
me iti dolāyitam cetaḥ mūḍham eva na paṇḍitam
12. idam sukham idam duḥkham idam na asti idam asti iti
dolāyitam cetaḥ mūḍham eva na paṇḍitam (bhavati)
12. "This is happiness, this is sorrow; this exists, this does not exist" - such a wavering mind belongs only to a fool, not to a wise person.
अहमन्योऽन्य एवायमित्यज्ञानां तु वासना ।
दूरोदस्तात्मबुद्धीनां जयत्यसुमतामिह ॥ १३ ॥
ahamanyo'nya evāyamityajñānāṃ tu vāsanā ,
dūrodastātmabuddhīnāṃ jayatyasumatāmiha 13
13. aham anyaḥ anyaḥ eva ayam iti ajñānām tu vāsanā
dūra-udasta-ātma-buddhīnām jayati asumatām iha
13. iha ajñānām dūra-udasta-ātma-buddhīnām asumatām
tu aham anyaḥ ayam anyaḥ eva iti vāsanā jayati
13. "I am distinct, and this other (person) is certainly distinct" - such a deeply ingrained mental impression (vāsanā) prevails here among ignorant embodied beings (asumat), especially those whose understanding of the true self (ātman) is far removed.
इदं त्याज्यमिदं ग्राह्यमिति मिथ्या मनोभ्रमः ।
नोन्मत्ततां नयत्यन्तर्ज्ञमज्ञमिव दुर्धियः ॥ १४ ॥
idaṃ tyājyamidaṃ grāhyamiti mithyā manobhramaḥ ,
nonmattatāṃ nayatyantarjñamajñamiva durdhiyaḥ 14
14. idam tyājyam idam grāhyam iti mithyā manobhramaḥ na
unmattatām nayati antaḥ jñam ajñam iva durdhiyaḥ
14. idam tyājyam idam grāhyam iti mithyā manobhramaḥ
antaḥ jñam unmattatām na nayati ajñam durdhiyaḥ iva
14. "This is to be rejected, this is to be accepted" - such a mental delusion is false. It does not drive the truly knowing (jñam) person to madness internally, but it does so for the ignorant (ajñam) and dull-witted.
सर्वस्मिन्नात्मनि तते त्वयि तामरसेक्षण ।
हेयोपादेयपक्षस्था द्वितीया कलना कुतः ॥ १५ ॥
sarvasminnātmani tate tvayi tāmarasekṣaṇa ,
heyopādeyapakṣasthā dvitīyā kalanā kutaḥ 15
15. sarvasmin ātmani tate tvayi tāmarasekṣaṇa
heyopādeyapaksasthā dvitīyā kalanā kutaḥ
15. tāmarasekṣaṇa tvayi sarvasmin ātmani tate
heyopādeyapaksasthā dvitīyā kalanā kutaḥ
15. O lotus-eyed one, since the entire Self (ātman) is pervading in you, from where can a second mental construct (kalana) arise, which stands on the side of what is to be rejected and what is to be accepted?
विज्ञानाभासमखिलं जगत्सदसदुत्थितम् ।
किं हेयं किमुपादेयमिह यत्त्यज्यते न वा ॥ १६ ॥
vijñānābhāsamakhilaṃ jagatsadasadutthitam ,
kiṃ heyaṃ kimupādeyamiha yattyajyate na vā 16
16. vijñānābhāsam akhilam jagat sadasadutthitam
kim heyam kim upādeyam iha yat tyajyate na vā
16. akhilam jagat vijñānābhāsam sadasadutthitam.
iha kim heyam? kim upādeyam? yat tyajyate na vā?
16. This entire world (jagat), merely an appearance of consciousness, arises from both existence and non-existence. Here, what is there to be rejected, and what is there to be accepted? What indeed can be abandoned or not?
केवलं स्वस्वभावेन द्रष्ट्रदृश्ये विचारयन् ।
क्षणं विश्रान्तवानन्तः परमात्मात्मनात्मनि ॥ १७ ॥
kevalaṃ svasvabhāvena draṣṭradṛśye vicārayan ,
kṣaṇaṃ viśrāntavānantaḥ paramātmātmanātmani 17
17. kevalam svasvabhāvena draṣṭṛdṛśye vicārayan
kṣaṇam viśrāntavān antaḥ paramātmā ātmanā ātmani
17. paramātmā antaḥ kṣaṇam ātmanā ātmani kevalam
svasvabhāvena draṣṭṛdṛśye vicārayan viśrāntavān
17. Merely contemplating the seer and the seen based on their own intrinsic nature (svabhāva), the Supreme Self (paramātman) rested internally for a moment, by its own Self (ātmanā) within its Self (ātmani).
भावाभावविनिर्मुक्तो हेयोपादेयवर्जितः ।
एवमासमहं पूर्वमधुनेत्थं व्यवस्थितः ॥ १८ ॥
bhāvābhāvavinirmukto heyopādeyavarjitaḥ ,
evamāsamahaṃ pūrvamadhunetthaṃ vyavasthitaḥ 18
18. bhāvābhāvavinirmuktaḥ heyo-upādeya-varjitaḥ evam
āsam aham pūrvam adhunā ittham vyavasthitaḥ
18. aham pūrvam evam bhāvābhāvavinirmuktaḥ
heyo-upādeya-varjitaḥ āsam adhunā ittham vyavasthitaḥ
18. Formerly, I was thus, completely free from both existence and non-existence, and devoid of what is to be rejected or accepted. Now I am established in this very state.
स मयात्मीयमापन्नं सर्वमात्मात्मतां गतः ।
करोम्यहं महादेव तुभ्यं यत्परिरोचते ॥ १९ ॥
sa mayātmīyamāpannaṃ sarvamātmātmatāṃ gataḥ ,
karomyahaṃ mahādeva tubhyaṃ yatparirocate 19
19. saḥ mayā ātmīyam āpannam sarvam ātmātmatām gataḥ
karomi aham mahādeva tubhyam yat parirocate
19. saḥ (aham) sarvam ātmīyam āpannam ātmātmatām gataḥ.
mahādeva,
aham yat tubhyam parirocate (tat) karomi.
19. Having realized all (existence) as my own, I have attained the essential nature of the supreme self (ātman). O great deity, I do whatever pleases you.
त्वमयं पुण्डरीकाक्षः पूज्यस्तावज्जगत्त्रये ।
तन्मत्तः प्रकृतिप्राप्तां पूजामादातुमर्हसि ॥ २० ॥
tvamayaṃ puṇḍarīkākṣaḥ pūjyastāvajjagattraye ,
tanmattaḥ prakṛtiprāptāṃ pūjāmādātumarhasi 20
20. tvam ayam puṇḍarīkākṣaḥ pūjyaḥ tāvat jagat-traye
tat mattaḥ prakṛti-prāptām pūjām ādātum arhasi
20. ayam tvam puṇḍarīkākṣaḥ jagat-traye tāvat pūjyaḥ.
tat mattaḥ prakṛti-prāptām pūjām ādātum arhasi.
20. You, the lotus-eyed one (Puṇḍarīkākṣa), are indeed worthy of worship in all three worlds. Therefore, you should accept this worship naturally offered by me.
इत्युक्त्वा दानवाधीशः पुरः क्षीरोदशायिनः ।
शैलेन्द्र इव पूर्णेन्दुमर्घपात्रमुपाददे ॥ २१ ॥
ityuktvā dānavādhīśaḥ puraḥ kṣīrodaśāyinaḥ ,
śailendra iva pūrṇendumarghapātramupādade 21
21. iti uktvā dānavādhīśaḥ puraḥ kṣīrodashāyinaḥ
śailendra iva pūrṇendum arghapātram upādade
21. iti uktvā,
dānavādhīśaḥ kṣīrodashāyinaḥ puraḥ śailendraḥ pūrṇendum iva arghapātram upādade.
21. Having spoken thus, the lord of the Dānavas (Prahlāda), like the king of mountains offering to the full moon, took up the offering vessel before the one who rests on the ocean of milk (Viṣṇu).
सायुधं साप्सरोवृन्दं ससुरं सखगाधिपम् ।
पूजयामास गोविन्दं सत्रैलोक्यमथाग्रगम् ॥ २२ ॥
sāyudhaṃ sāpsarovṛndaṃ sasuraṃ sakhagādhipam ,
pūjayāmāsa govindaṃ satrailokyamathāgragam 22
22. sāyudham sāpsarovṛndam sasuram sakhagādhipam |
pūjayām āsa govindam satrailokyam atha agragam ||
22. atha sāyudham sāpsarovṛndam sasuram sakhagādhipam
satrailokyam agragam govindam pūjayām āsa
22. Then, Govinda, who was accompanied by weapons, by hosts of Apsaras, by gods, by the lord of birds (Garuda), and by the three worlds, and who was the foremost, was worshipped.
सबाह्याभ्यन्तरभ्रान्तभुवनं भुवनेश्वरम् ।
पूजयित्वाथ तिष्ठन्तमुवाच कमलापतिः ॥ २३ ॥
sabāhyābhyantarabhrāntabhuvanaṃ bhuvaneśvaram ,
pūjayitvātha tiṣṭhantamuvāca kamalāpatiḥ 23
23. sabāhyābhyantarabhrāntabhuvanam bhuvaneśvaram
| pūjayitvā atha tiṣṭantam uvāca kamalāpatiḥ ||
23. kamalāpatiḥ sabāhyābhyantarabhrāntabhuvanam
bhuvaneśvaram tiṣṭantam pūjayitvā atha uvāca
23. Having worshipped the Lord of the universe (bhuvaneśvara), whose worlds - both external and internal - are in motion, and who was standing there, then the husband of Kamala (Lakshmi) spoke.
श्रीभगवानुवाच ।
उत्तिष्ठ दानवाधीश सिंहासनमुपाश्रय ।
यावदाश्वभिषेकं ते स्वयमेव ददाम्यहम् ॥ २४ ॥
śrībhagavānuvāca ,
uttiṣṭha dānavādhīśa siṃhāsanamupāśraya ,
yāvadāśvabhiṣekaṃ te svayameva dadāmyaham 24
24. śrībhagavān uvāca | uttiṣṭha dānavādhīśa siṃhāsanam
upāśraya | yāvat āśu abhiṣekam te svayam eva dadāmi aham ||
24. śrībhagavān uvāca he dānavādhīśa uttiṣṭha siṃhāsanam
upāśraya aham svayam eva yāvat āśu te abhiṣekam dadāmi
24. The Blessed Lord spoke: 'Rise, O lord of the Dānavas! Take your seat upon the throne. I myself shall quickly perform your consecration.'
पाञ्चजन्यरवं श्रुत्वा य इमे समुपागताः ।
सिद्धाः साध्याः सुरौघास्ते कुर्वन्तु तव मङ्गलम् ॥ २५ ॥
pāñcajanyaravaṃ śrutvā ya ime samupāgatāḥ ,
siddhāḥ sādhyāḥ suraughāste kurvantu tava maṅgalam 25
25. pāñcajanyaravam śrutvā ye ime samupāgatāḥ | siddhāḥ
sādhyāḥ suroghāḥ te kurvantu tava maṅgalam ||
25. pāñcajanyaravam śrutvā ye ime siddhāḥ sādhyāḥ
suroghāḥ samupāgatāḥ te tava maṅgalam kurvantu
25. May these Siddhas, Sādhyas, and hosts of gods who have assembled here, having heard the sound of the Pāñcajanya conch, bring about your well-being.
इत्युक्त्वा पुण्डरीकाक्षो दानवं सिंहविष्टरे ।
योजयामास योग्यं तं मेरुश्रृङ्ग इवाम्बुदम् ॥ २६ ॥
ityuktvā puṇḍarīkākṣo dānavaṃ siṃhaviṣṭare ,
yojayāmāsa yogyaṃ taṃ meruśrṛṅga ivāmbudam 26
26. iti uktvā puṇḍarīkākṣaḥ dānavam siṃhaviṣṭare
yojayāmāsa yogyam tam meruśṛṅge iva ambudam
26. puṇḍarīkākṣaḥ iti uktvā,
tam yogyam dānavam siṃhaviṣṭare yojayāmāsa,
ambudam meruśṛṅge iva
26. Having spoken thus, the lotus-eyed one (Puṇḍarīkākṣa) seated that worthy demon on a lion-throne, just as a cloud is placed upon a peak of Mount Meru.
अथैनं हरिराहूतैः क्षीरोदाद्यैर्महाब्धिभिः ।
गङ्गादिभिः सरित्पूरैः सर्वतीर्थजलैस्तथा ॥ २७ ॥
athainaṃ harirāhūtaiḥ kṣīrodādyairmahābdhibhiḥ ,
gaṅgādibhiḥ saritpūraiḥ sarvatīrthajalaistathā 27
27. atha enam hariḥ āhūtaiḥ kṣīrodādyaiḥ mahābdhibhiḥ
gaṅgādibhiḥ saritpūraiḥ sarvatīrthajalaiḥ tathā
27. atha hariḥ enam āhūtaiḥ kṣīrodādyaiḥ mahābdhibhiḥ
gaṅgādibhiḥ saritpūraiḥ tathā sarvatīrthajalaiḥ
27. Then Hari (Viṣṇu), with the great oceans led by Kṣīroda summoned, and with the floods of rivers like Gaṅgā, and also with the waters from all sacred pilgrimage sites...
सर्वविप्रर्षिसङ्घैश्च सर्वसिद्धगणैः सह ।
पुनर्विद्याधरयुतो लोकपालसमन्वितः ॥ २८ ॥
sarvaviprarṣisaṅghaiśca sarvasiddhagaṇaiḥ saha ,
punarvidyādharayuto lokapālasamanvitaḥ 28
28. sarvaviprarṣisaṅghaiḥ ca sarvasiddhagaṇaiḥ
saha punaḥ vidyādharayutaḥ lokapālasamanvitaḥ
28. ca sarvaviprarṣisaṅghaiḥ,
sarvasiddhagaṇaiḥ saha,
punaḥ vidyādharayutaḥ,
lokapālasamanvitaḥ
28. and with all the assemblies of Brahmin sages, together with all the groups of perfected beings (siddhas); again, (he, Hari) accompanied by Vidyādharas and endowed with the guardians of the worlds (lokapālas).
अभ्यषिञ्चदमेयात्मा दैत्यराज्ये महासुरम् ।
मरुद्गणैः स्तूयमानं पूर्वं स्वर्गे हरिं यथा ॥ २९ ॥
abhyaṣiñcadameyātmā daityarājye mahāsuram ,
marudgaṇaiḥ stūyamānaṃ pūrvaṃ svarge hariṃ yathā 29
29. abhyaṣiñcat ameyātmā daityarājye mahāsuram
marudgaṇaiḥ stūyamānam pūrvam svarge harim yathā
29. ameyātmā (hariḥ) daityarājye mahāsuram abhyaṣiñcat,
yathā pūrvam svarge marudgaṇaiḥ stūyamānam harim
29. The immeasurable-souled (Hari) consecrated the great demon to the kingdom of the Daityas, just as Hari (Viṣṇu) himself was formerly praised by the hosts of Maruts in heaven.
सुरासुरैः स्तूयमानं स्तूयमानः सुरासुरैः ।
अभिषिक्तमुवाचेदं प्रह्लादं मधुसूदनः ॥ ३० ॥
surāsuraiḥ stūyamānaṃ stūyamānaḥ surāsuraiḥ ,
abhiṣiktamuvācedaṃ prahlādaṃ madhusūdanaḥ 30
30. surāsuraiḥ stūyamānam stūyamānaḥ surāsuraiḥ
abhiṣiktam uvāca idam prahlādam madhusūdanaḥ
30. madhusūdanaḥ surāsuraiḥ stūyamānaḥ surāsuraiḥ
stūyamānam abhiṣiktam prahlādam idam uvāca
30. Madhusūdana, praised by gods and demons, spoke these words to Prahlāda, the anointed one, who was also praised by gods and demons.
श्रीभगवानुवाच ।
यावन्मेरुर्धरा यावद्यावच्चन्द्रार्कमण्डले ।
अखण्डितगुणश्लाघी तावद्राजा भवानघ ॥ ३१ ॥
śrībhagavānuvāca ,
yāvanmerurdharā yāvadyāvaccandrārkamaṇḍale ,
akhaṇḍitaguṇaślāghī tāvadrājā bhavānagha 31
31. śrī bhagavān uvāca yāvat meruḥ dharā yāvat yāvat ca
candrārkamaṇḍale akhaṇḍitaguṇaślāghī tāvat rājā bhavān anagha
31. śrī bhagavān uvāca anagha bhavān yāvat meruḥ yāvat dharā
yāvat ca candrārkamaṇḍale tāvat akhaṇḍitaguṇaślāghī rājā
31. The Blessed Lord said: "O sinless one (anagha), as long as Mount Meru and the earth endure, and as long as the orbits of the sun and moon exist, so long shall you be king, whose virtues are endlessly praised."
इष्टानिष्टफलं त्यक्त्वा समदर्शनया धिया ।
वीतरागभयक्रोधो राज्यं समनुपालय ॥ ३२ ॥
iṣṭāniṣṭaphalaṃ tyaktvā samadarśanayā dhiyā ,
vītarāgabhayakrodho rājyaṃ samanupālaya 32
32. iṣṭāniṣṭaphalam tyaktvā samadarśanayā dhiyā
vītarāgabhayakrodhaḥ rājyam samanupālaya
32. iṣṭāniṣṭaphalam tyaktvā samadarśanayā dhiyā
vītarāgabhayakrodhaḥ rājyam samanupālaya
32. Having abandoned the fruits of both desired and undesired actions (karma), with an intellect of impartiality, and being free from attachment, fear, and anger, govern your kingdom well.
राज्येऽस्मिन्भोगसंपूर्णे दृष्टानुत्तमभूमिना ।
न गन्तव्यस्त्वयोद्वेगः स्वर्गे मानवकेऽथवा ॥ ३३ ॥
rājye'sminbhogasaṃpūrṇe dṛṣṭānuttamabhūminā ,
na gantavyastvayodvegaḥ svarge mānavake'thavā 33
33. rājye asmin bhogasaṃpūrṇe dṛṣṭānuttamabhūminā na
gantavyaḥ tvayā udvegaḥ svarge mānavake athavā
33. dṛṣṭānuttamabhūminā tvayā asmin bhogasaṃpūrṇe
rājye svarge athavā mānavake udvegaḥ na gantavyaḥ
33. By you, who have seen the unsurpassed realm, no agitation should be felt in this kingdom, which is full of enjoyments, nor in heaven, nor in the human world.
देशकालक्रियाकारैर्यथाप्राप्तासु दृष्टिषु ।
प्रकृतं कार्यमातिष्ठ त्यक्त्वा मानसमास्स्व भो ॥ ३४ ॥
deśakālakriyākārairyathāprāptāsu dṛṣṭiṣu ,
prakṛtaṃ kāryamātiṣṭha tyaktvā mānasamāssva bho 34
34. deśakālakriyākāraiḥ yathāprāptāsu dṛṣṭiṣu
prakṛtaṃ kāryam ātiṣṭha tyaktvā mānasam āssva bho
34. bho mānasam tyaktvā deśakālakriyākāraiḥ
yathāprāptāsu dṛṣṭiṣu prakṛtaṃ kāryam ātiṣṭha āssva
34. O, having abandoned mental concerns, remain steadfast and perform the task at hand, acting according to the perceptions that naturally arise from the place, time, and agents involved.
अतिदेहतयेदंताममतापरिवर्जितम् ।
भावाभावे समं कार्यं कुर्वन्निह न बाध्यसे ॥ ३५ ॥
atidehatayedaṃtāmamatāparivarjitam ,
bhāvābhāve samaṃ kāryaṃ kurvanniha na bādhyase 35
35. atidehatayā idaṃtāmamatāparivarjitam
bhāvābhāve samam kāryam kurvan iha na bādhyase
35. atidehatayā idaṃtāmamatāparivarjitam
bhāvābhāve samam kāryam kurvan iha na bādhyase
35. By transcending identification with the body, and being devoid of 'this-ness' (self-identification) and possessiveness, performing your duties equally in both presence and absence (or gain and loss), you are not bound here in this world.
दृष्टसंसारपर्यायस्तुलिनातुलतत्पदः ।
सर्वं सर्वत्र जानासि किमन्यदुपदिश्यते ॥ ३६ ॥
dṛṣṭasaṃsāraparyāyastulinātulatatpadaḥ ,
sarvaṃ sarvatra jānāsi kimanyadupadiśyate 36
36. dṛṣṭasaṃsāraparyāyaḥ tulinātulatatpadaḥ
sarvaṃ sarvatra jānāsi kim anyat upadiśyate
36. dṛṣṭasaṃsāraparyāyaḥ tulinātulatatpadaḥ (tvam) sarvaṃ sarvatra jānāsi,
anyat kim upadiśyate?
36. You, who have witnessed the recurring cycles of mundane existence (saṃsāra) and have discerned the balanced and unbalanced aspects of that ultimate reality (tat), you know everything, everywhere. What more could possibly be taught to you?
वीतरागभयक्रोधे त्वयि राजनि राजति ।
नेदानीं दुःखदुर्ग्रन्थिर्नासुरान्दलयिष्यति ॥ ३७ ॥
vītarāgabhayakrodhe tvayi rājani rājati ,
nedānīṃ duḥkhadurgranthirnāsurāndalayiṣyati 37
37. vītarāgabhayakrodhe tvayi rājani rājati na
idānīm duḥkhadurgranthiḥ na asurān dalayiṣyati
37. vītarāgabhayakrodhe tvayi rājani rājati,
idānīm duḥkhadurgranthiḥ na (asti),
na (saḥ) asurān dalayiṣyati
37. When you, O king, are resplendent in a state free from attachment, fear, and anger, then the painful knot of sorrow will no longer exist for you, nor will it (the sorrow) be able to torment the inner demons.
वाष्पश्रीर्नासुरीकर्णमञ्जरीः प्लावयिष्यति ।
वनराजिमिवोन्मत्ता सरित्तारतरङ्गिणी ॥ ३८ ॥
vāṣpaśrīrnāsurīkarṇamañjarīḥ plāvayiṣyati ,
vanarājimivonmattā sarittārataraṅgiṇī 38
38. vāṣpaśrīḥ na āsurīkarṇamañjarīḥ plāvayiṣyati
vanarājim iva unmattā sarit tārataraṅgiṇī
38. vāṣpaśrīḥ na āsurīkarṇamañjarīḥ plāvayiṣyati
unmattā tārataraṅgiṇī sarit vanarājim iva
38. The stream of tears will no longer inundate the ear-ornaments of the demonesses, just as a maddened river with surging waves might inundate a forest-line.
अद्यप्रभृत्यसंप्राप्तदानवामरसंगरम् ।
निर्मन्दराम्भोनिधिवज्जगत्स्वस्थमिव स्थितम् ॥ ३९ ॥
adyaprabhṛtyasaṃprāptadānavāmarasaṃgaram ,
nirmandarāmbhonidhivajjagatsvasthamiva sthitam 39
39. adyaprabhṛti asaṃprāptadānavāmarasangaram
nirmandarāmbhonidhivat jagat svastham iva sthitam
39. adyaprabhṛti jagat asaṃprāptadānavāmarasangaram
nirmandarāmbhonidhivat svastham iva sthitam
39. From today onwards, the world, which has not seen a conflict between demons and gods, remains as if tranquil, like an ocean without the Mandara (mountain).
देवासुरकुटुम्बिन्यो भर्तृष्वन्तःपुरेषु च ।
स्वेष्वेव यान्तु विश्वासमपरस्परमाहृताः ॥ ४० ॥
devāsurakuṭumbinyo bhartṛṣvantaḥpureṣu ca ,
sveṣveva yāntu viśvāsamaparasparamāhṛtāḥ 40
40. devāsurakuṭumbinyaḥ bhartṛṣu antaḥpureṣu ca
sveṣu eva yāntu viśvāsam aparasparam āhṛtāḥ
40. devāsurakuṭumbinyaḥ aparasparam āhṛtāḥ sveṣu
bhartṛṣu ca antaḥpureṣu eva viśvāsam yāntu
40. May the wives of gods and demons, being disengaged from mutual involvement, now place their trust in their own husbands and inner apartments.
भवबहुलनिशानितान्तनिद्रातिमिरमपास्य सदोदिताशयश्रीः ।
दनुसुत वनिताविलासरम्यां चिरमजितामुपभुङ्क्ष्व राज्यलक्ष्मीम् ॥ ४१ ॥
bhavabahulaniśānitāntanidrātimiramapāsya sadoditāśayaśrīḥ ,
danusuta vanitāvilāsaramyāṃ ciramajitāmupabhuṅkṣva rājyalakṣmīm 41
41. bhavabahulaniśānitāntanidrātimiram
apāsya sadoditāśayaśrīḥ
danusuta vanitāvilāsaramyām ciram
ajitām upabhuṅkṣva rājyalakṣmīm
41. danusuta bhavabahulaniśānitāntanidrātimiram
apāsya sadoditāśayaśrīḥ
vanitāvilāsaramyām ciram
ajitām rājyalakṣmīm upabhuṅkṣva
41. O son of Danu, having cast off the profound darkness of sleep, which is like the vast night of worldly existence (saṃsāra), and having an ever-clear mind, enjoy for a long time the unconquered glory of kingship, which is made charming by the delightful dalliances of women.

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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 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 (current chapter) 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