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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-47

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श्रीवसिष्ठ उवाच ।
मुहूर्तद्वितयेनाथ गाधिराधिभवभ्रमात् ।
प्रशशासाकुलीभावो वेलावर्त इवाम्बुधेः ॥ १ ॥
śrīvasiṣṭha uvāca ,
muhūrtadvitayenātha gādhirādhibhavabhramāt ,
praśaśāsākulībhāvo velāvarta ivāmbudheḥ 1
1. śrīvasiṣṭhaḥ uvāca muhūrtadvitayena atha gādhiḥ
ādhibhavabhramāt praśasāsa ākulībhāvaḥ velāvartaḥ iva ambudheḥ
1. atha muhūrtadvitayena gādhiḥ ādhibhavabhramāt ākulībhāvaḥ ambudheḥ velāvartaḥ iva praśasāsa.
1. Śrī Vasiṣṭha said: Then, within two "muhūrtas", Gādhi's agitation, which arose from the illusion of mental anguish (ādhi), subsided, just like a wave of the ocean.
मनोनिर्माणसंमोहात्तस्मात्स विरराम ह ।
कल्पान्तसमये ब्रह्मा जगद्विरचनादिव ॥ २ ॥
manonirmāṇasaṃmohāttasmātsa virarāma ha ,
kalpāntasamaye brahmā jagadviracanādiva 2
2. manonirmāṇasaṃmohāt tasmāt saḥ virarāma ha
kalpāntasamaye brahmā jagadviracanāt iva
2. saḥ tasmāt manonirmāṇasaṃmohāt ha virarāma,
kalpāntasamaye brahmā jagadviracanāt iva.
2. He (Gādhi) indeed ceased from that delusion of mental creation, just as Brahmā ceases from the creation of the world at the time of the end of a cosmic cycle (kalpa).
बोधमाप शनैः शान्तः स्वमेवोन्निद्रधीरिव ।
क्षीबतायां प्रशान्तायां यथा परिणताशयः ॥ ३ ॥
bodhamāpa śanaiḥ śāntaḥ svamevonnidradhīriva ,
kṣībatāyāṃ praśāntāyāṃ yathā pariṇatāśayaḥ 3
3. bodham āpa śanaiḥ śāntaḥ svam eva unnidradhīḥ
iva kṣībatāyām praśāntāyām yathā pariṇatāśayaḥ
3. (saḥ) śāntaḥ śanaiḥ svam eva bodham āpa,
unnidradhīḥ iva.
yathā kṣībatāyām praśāntāyām pariṇatāśayaḥ (labhate).
3. Calmed, he gradually attained true awareness (bodha) of his own self (ātman), as if his intellect had awakened from sleep, just as a person of mature understanding acts when their intoxication has completely subsided.
अयं सोऽहमिदं कार्यमिदं नेति ददर्श ह ।
निशाव्यपगमे लोको यथा क्षीणे तमःपटे ॥ ४ ॥
ayaṃ so'hamidaṃ kāryamidaṃ neti dadarśa ha ,
niśāvyapagame loko yathā kṣīṇe tamaḥpaṭe 4
4. ayam saḥ aham idam kāryam idam na iti dadarśa
ha niśāvyapagame lokaḥ yathā kṣīṇe tamaḥpaṭe
4. saḥ aham ayam idam kāryam idam na iti ha dadarśa
yathā niśāvyapagame tamaḥpaṭe kṣīṇe lokaḥ
4. He perceived, "This is I, this is what must be done, and this is what must not be done," just as people discern clearly at the departure of night when the veil of darkness has thinned away.
स्मृतस्वरूपोऽथ पदमुद्दध्रे स जलान्तरात् ।
शिशिरान्ते प्रवृत्तास्यं सरोजमिव माधवः ॥ ५ ॥
smṛtasvarūpo'tha padamuddadhre sa jalāntarāt ,
śiśirānte pravṛttāsyaṃ sarojamiva mādhavaḥ 5
5. smṛtasvarūpaḥ atha padam uddadhr`e` saḥ jalāntarāt
śiśirānte pravṛttāsyam sarojam iva mādhavaḥ
5. atha smṛtasvarūpaḥ saḥ mādhavaḥ śiśirānte
pravṛttāsyam sarojam iva jalāntarāt padam uddadhr`e`
5. Having remembered his true nature (svarūpa), he then lifted his foot from within the water, just as a lotus opens its face at the end of winter, and like Mādhava (Viṣṇu in his Boar incarnation) who lifts (the earth from the primordial waters).
एतद्वारिककुबूव्योमवतीं वसुमतीमिमाम् ।
अन्यामिव पुनः पश्यन्विस्मयं परमं ययौ ॥ ६ ॥
etadvārikakubūvyomavatīṃ vasumatīmimām ,
anyāmiva punaḥ paśyanvismayaṃ paramaṃ yayau 6
6. etat vāri kakubh vyoma vatīm vasumatīm imām
anyām iva punaḥ paśyan vismayam paramam yayau
6. saḥ punaḥ etat vāri kakubh vyoma vatīm imām
vasumatīm anyām iva paśyan paramam vismayam yayau
6. As he beheld this very earth, with its waters, cardinal directions, and sky, again as if it were entirely new or different, he was overcome with supreme astonishment.
कोऽहं किमिव पश्यामि किमकार्षमहं किल ।
एवं विचारयंश्चित्रं सभ्रूभङ्गमभूत्क्षणम् ॥ ७ ॥
ko'haṃ kimiva paśyāmi kimakārṣamahaṃ kila ,
evaṃ vicārayaṃścitraṃ sabhrūbhaṅgamabhūtkṣaṇam 7
7. kaḥ aham kim iva paśyāmi kim akārṣam aham kila
evam vicārayan citram sabhrūbhaṅgam abhūt kṣaṇam
7. aham kaḥ aham kim iva paśyāmi aham kim kila akārṣam
evam vicārayan (saḥ) kṣaṇam citram sabhrūbhaṅgam abhūt
7. "Who am I? What exactly am I seeing? What indeed have I done?" As he pondered thus, for a moment his face showed a strange, furrowed brow.
श्रान्तस्तत्क्षणमात्रेण संभ्रमं दृष्टवानहम् ।
इति विज्ञाय सलिलादुदस्थादुदयार्कवत् ॥ ८ ॥
śrāntastatkṣaṇamātreṇa saṃbhramaṃ dṛṣṭavānaham ,
iti vijñāya salilādudasthādudayārkavat 8
8. śrāntaḥ tatkṣaṇamātreṇa saṃbhramam dṛṣṭavān
aham iti vijñāya salilāt udasthāt udayārkavat
8. aham śrāntaḥ tatkṣaṇamātreṇa saṃbhramam dṛṣṭavān
iti vijñāya salilāt udayārkavat udasthāt
8. Being exhausted, I experienced bewilderment in that very moment. Realizing this, I rose from the water like the rising sun.
चिन्तयामास च तटे क्व सा माता क्व सा प्रिया ।
यदाहं मृतिमायातो मध्ये मातृमहेलयोः ॥ ९ ॥
cintayāmāsa ca taṭe kva sā mātā kva sā priyā ,
yadāhaṃ mṛtimāyāto madhye mātṛmahelayoḥ 9
9. cintayāmāsa ca taṭe kva sā mātā kva sā priyā
yadā aham mṛtim āyātaḥ madhye mātṛmahilayoḥ
9. ca taṭe aham cintayāmāsa sā mātā kva sā priyā
kva yadā mātṛmahilayoḥ madhye mṛtim āyātaḥ
9. And on the bank, I pondered, 'Where is that mother, and where is that beloved wife? For I had reached death while in the midst of my mother and my beloved (wife).'
बालस्य मातापितरौ नष्टौ किल ममामतेः ।
वातनीतस्य पत्रस्य वल्लीवृक्षमिवासिना ॥ १० ॥
bālasya mātāpitarau naṣṭau kila mamāmateḥ ,
vātanītasya patrasya vallīvṛkṣamivāsinā 10
10. bālasya mātāpitarau naṣṭau kila mama amateḥ
vātanītasya patrasya vallīvṛkṣam iva asinā
10. mama amateḥ bālasya mātāpitarau naṣṭau kila
vātanītasya patrasya vallīvṛkṣam asinā iva
10. Indeed, the parents of the child were lost due to my folly, just like a leaf, carried away by the wind, is separated from its creeper-tree as if by a sword.
अविवाहोऽस्मि जानामि न स्वरूपमपि स्त्रियः ।
दुष्टायाः क्षोभकारिण्या मदिराया इव द्विजः ॥ ११ ॥
avivāho'smi jānāmi na svarūpamapi striyaḥ ,
duṣṭāyāḥ kṣobhakāriṇyā madirāyā iva dvijaḥ 11
11. avivāhaḥ asmi jānāmi na svarūpam api striyaḥ
duṣṭāyāḥ kṣobhakāriṇyāḥ madirāyāḥ iva dvijaḥ
11. aham avivāhaḥ asmi na api striyaḥ svarūpam jānāmi
duṣṭāyāḥ kṣobhakāriṇyāḥ madirāyāḥ iva dvijaḥ
11. I am unmarried, and I do not even know the true nature of a woman, just as a twice-born (dvija) would not know a wicked, agitating wine.
अतिदूरतरीभूताः स्वदेशस्य स्वबान्धवाः ।
के नाम मम येषां ते मध्ये जीवं त्यजाम्यहम् ॥ १२ ॥
atidūratarībhūtāḥ svadeśasya svabāndhavāḥ ,
ke nāma mama yeṣāṃ te madhye jīvaṃ tyajāmyaham 12
12. atidūratarībhūtāḥ svadeśasya svabāndhavāḥ ke
nāma mama yeṣām te madhye jīvam tyajāmi aham
12. svabāndhavāḥ svadeśasya atidūratarībhūtāḥ te
mama ke nāma yeṣām madhye aham jīvam tyajāmi
12. My own relatives are now very far from their homeland. Who indeed are they to me, among whom I should abandon my life (jīva)?
तस्मादेतत्समुद्भूतमहं किं नाम दृष्टवान् ।
विविधारम्भसंरम्भं गन्धर्वनगरं यथा ॥ १३ ॥
tasmādetatsamudbhūtamahaṃ kiṃ nāma dṛṣṭavān ,
vividhārambhasaṃrambhaṃ gandharvanagaraṃ yathā 13
13. tasmāt etat samudbhūtam aham kim nāma dṛṣṭavān
vividhārambhasaṃrambham gandharvanagaram yathā
13. tasmāt etat samudbhūtam aham kim nāma dṛṣṭavān
vividhārambhasaṃrambham gandharvanagaram yathā
13. Therefore, what indeed have I observed that has arisen from this? It is like a city of celestial beings (gandharvanagara), full of various undertakings and great commotion.
तदास्तामेतदेषा हि बन्धुमध्ये मृतस्थितिः ।
मायामोहे मनागस्मिन्न सत्यमुपलभ्यते ॥ १४ ॥
tadāstāmetadeṣā hi bandhumadhye mṛtasthitiḥ ,
māyāmohe manāgasminna satyamupalabhyate 14
14. tat āstām etat eṣā hi bandhumadhye mṛtasthitiḥ
māyāmohe manāk asmin na satyam upalabhyate
14. tat etat āstām hi eṣā bandhumadhye mṛtasthitiḥ
asmin māyāmohe manāk satyam na upalabhyate
14. Let that be. For this, indeed, is the state of being as good as dead among relatives. In this delusion (māyāmoha), truth is not perceived even slightly.
नित्यमेवमनन्तासु भ्रान्तिदृष्टिषु देहिनाम् ।
चेतो भ्रमति शार्दूलो वनराजिष्विवोन्मदः ॥ १५ ॥
nityamevamanantāsu bhrāntidṛṣṭiṣu dehinām ,
ceto bhramati śārdūlo vanarājiṣvivonmadaḥ 15
15. nityam evam anantāsu bhrāntidṛṣṭiṣu dehinām
cetaḥ bhramati śārdūlaḥ vanarājiṣu iva unmadaḥ
15. evam nityam dehinām anantāsu bhrāntidṛṣṭiṣu
cetaḥ bhramati unmadaḥ śārdūlaḥ vanarājiṣu iva
15. Thus, perpetually, in the endless deluded perceptions of embodied beings (dehin), the mind (cetas) wanders, just like a maddened tiger (śārdūla) in forest groves.
अवधार्येति तं चित्ते मोहं गाधिर्निनाय सः ।
दिनानि कतिचित्तस्मिन्स्वक एवाश्रमे तदा ॥ १६ ॥
avadhāryeti taṃ citte mohaṃ gādhirnināya saḥ ,
dināni katicittasminsvaka evāśrame tadā 16
16. avadhārya iti tam citte moham gādhiḥ nināya
saḥ dināni katicit tasmin svaka eva āśrame tadā
16. saḥ gādhiḥ tam moham citte iti avadhārya nināya
tadā katicit dināni svaka eva tasmin āśrame
16. Having thus understood that delusion in his mind, Gādhi then banished it. He spent some days in his very own hermitage (āśrama).
एकदा गाधिमगमत्कश्चित्तत्र प्रियोऽतिथिः ।
ब्रह्माणमिव दुर्वासाः स विशश्राम सश्रमः ॥ १७ ॥
ekadā gādhimagamatkaścittatra priyo'tithiḥ ,
brahmāṇamiva durvāsāḥ sa viśaśrāma saśramaḥ 17
17. ekadā gādhim agamat kaścit tatra priyaḥ atithiḥ
brahmāṇam iva durvāsāḥ saḥ viśaśrāma saśramaḥ
17. ekadā tatra kaścit priyaḥ atithiḥ gādhim agamat
saḥ saśramaḥ durvāsāḥ brahmāṇam iva viśaśrāma
17. One day, a certain dear guest arrived there to Gādhi. He, being weary, rested just as the sage Durvāsas would (rest when visiting) Brahmā.
परमां तुष्टिमानीतः फलपुष्परसाशनैः ।
सोऽतिथिर्गाधिना तेन वसन्तेनेव पादपः ॥ १८ ॥
paramāṃ tuṣṭimānītaḥ phalapuṣparasāśanaiḥ ,
so'tithirgādhinā tena vasanteneva pādapaḥ 18
18. paramām tuṣṭim ānītaḥ phalapuṣparasaśanaiḥ
saḥ atithiḥ gādhinā tena vasantena iva pādapaḥ
18. saḥ atithiḥ tena gādhinā phalapuṣparasaśanaiḥ
paramām tuṣṭim ānītaḥ pādapaḥ vasantena iva
18. That guest was brought to the utmost satisfaction by Gādhi with offerings of fruit, flowers, and juices, just as a tree is (brought to its full splendor) by spring.
मिथो वन्दितसंध्यौ तौ कृतजाप्यावुभावपि ।
क्रमाच्छयनमासाद्य तस्थतुर्मृदुपल्लवम् ॥ १९ ॥
mitho vanditasaṃdhyau tau kṛtajāpyāvubhāvapi ,
kramācchayanamāsādya tasthaturmṛdupallavam 19
19. mithaḥ vanditasandhyau tau kṛtajāpyau ubhau api
kramāt śayanam āsādya tasthatuḥ mṛdupallavam
19. mithaḥ vanditasandhyau kṛtajāpyau ubhau api tau
kramāt mṛdupallavam śayanam āsādya tasthatuḥ
19. Both of them, having mutually performed their twilight prayers and recitations (japa), gradually lay down on a bed of soft sprouts.
ततः प्रावर्तते शान्ता तयोस्तापसयोः कथा ।
स्वव्यापारोचिता पुष्पश्रीरिवर्तुत्वमाशयोः ॥ २० ॥
tataḥ prāvartate śāntā tayostāpasayoḥ kathā ,
svavyāpārocitā puṣpaśrīrivartutvamāśayoḥ 20
20. tataḥ prāvartate śāntā tayoḥ tāpasayoḥ kathā
sva-vyāpāra-ucitā puṣpa-śrīḥ iva ṛtutvam āśayayoḥ
20. tataḥ tayoḥ tāpasayoḥ sva-vyāpāra-ucitā śāntā
kathā prāvartate puṣpa-śrīḥ iva ṛtutvam āśayayoḥ
20. Then, a calm conversation commenced between those two ascetics. This conversation was fitting for their spiritual endeavors (sva-vyāpāra), much like the beauty of flowers (puṣpaśrī) is appropriate for its season and for their receptive minds (āśaya).
तं पप्रच्छातिथिं गाधिः प्रसङ्गपतितं वचः ।
किं ब्रह्मन्सुकृशाङ्गस्त्वं किमिति श्रमवानसि ॥ २१ ॥
taṃ papracchātithiṃ gādhiḥ prasaṅgapatitaṃ vacaḥ ,
kiṃ brahmansukṛśāṅgastvaṃ kimiti śramavānasi 21
21. tam papraccha atithim gādhiḥ prasaṅga-patitam vacaḥ
kim brahman su-kṛśa-aṅgaḥ tvam kim iti śramavān asi
21. gādhiḥ tam atithim prasaṅga-patitam vacaḥ papraccha
brahman tvam kim su-kṛśa-aṅgaḥ asi kim iti śramavān asi
21. Gādhi asked his guest a question (vacaḥ) that arose incidentally during their conversation: "O Brahmin, why are you so lean-bodied? Why are you so tired?"
अतिथिरुवाच ।
ममातिकार्श्यश्रमयोर्भगवन् श्रृणु कारणम् ।
कथयामि तथाभूतं वयं नासत्यवादिनः ॥ २२ ॥
atithiruvāca ,
mamātikārśyaśramayorbhagavan śrṛṇu kāraṇam ,
kathayāmi tathābhūtaṃ vayaṃ nāsatyavādinaḥ 22
22. atithiḥ uvāca mama ati-kārśya-śramayoḥ bhagavan śṛṇu
kāraṇam kathayāmi tathā-bhūtam vayam na a-satya-vādinaḥ
22. atithiḥ uvāca bhagavan mama ati-kārśya-śramayoḥ kāraṇam
śṛṇu vayam na a-satya-vādinaḥ tathā-bhūtam kathayāmi
22. The guest said, "O revered one, listen to the reason for my excessive leanness and fatigue. I will relate it exactly as it happened, for we are not speakers of untruth (asatyavādin)."
अस्त्यस्मिन्वसुधापीठे उत्तराशानिकुञ्जके ।
कीरो नामातिविख्यातः श्रीमाञ्जनपदो महान् ॥ २३ ॥
astyasminvasudhāpīṭhe uttarāśānikuñjake ,
kīro nāmātivikhyātaḥ śrīmāñjanapado mahān 23
23. asti asmin vasudhā-pīṭhe uttarā-āśā-nikuñjake
kīraḥ nāma ati-vikhyātaḥ śrīmān janapadaḥ mahān
23. asmin vasudhā-pīṭhe uttarā-āśā-nikuñjake kīraḥ
nāma ati-vikhyātaḥ śrīmān mahān janapadaḥ asti
23. There is, on this surface of the earth (vasudhāpīṭha), in a grove (nikuñjaka) located in the northern quarter, a great, very famous, and prosperous country named Kīra.
तत्राहमवसं मासं पूज्यमानः पुरे जनैः ।
नानात्मस्वादलोलात्मा चित्तवेतालमोहितः ॥ २४ ॥
tatrāhamavasaṃ māsaṃ pūjyamānaḥ pure janaiḥ ,
nānātmasvādalolātmā cittavetālamohitaḥ 24
24. tatra aham avasam māsam pūjyamānaḥ pure
janaiḥ nānātmasvādaloṣātmā cittavetālamohitaḥ
24. aham tatra pure janaiḥ pūjyamānaḥ
nānātmasvādaloṣātmā cittavetālamohitaḥ māsam avasam
24. There I resided for a month, honored by the people of the city. My inner self (ātman) was restless, seeking various experiences, and I was deluded by the demon of the mind (cittavetāla).
एकदैकेन तत्रोक्तं कथाप्रस्तावतः क्वचित् ।
इहाभूच्छ्वपचो राजा वर्षाण्यष्टौ द्विजेति मे ॥ २५ ॥
ekadaikena tatroktaṃ kathāprastāvataḥ kvacit ,
ihābhūcchvapaco rājā varṣāṇyaṣṭau dvijeti me 25
25. ekadā ekena tatra uktam kathāprastāvataḥ kvacit
iha abhūt śvapacaḥ rājā varṣāṇi aṣṭau dvija iti me
25. ekadā kvacit tatra ekena me kathāprastāvataḥ
uktam iti iha śvapacaḥ rājā aṣṭau varṣāṇi abhūt
25. Once, on a certain occasion, someone there recounted a story to me, saying: 'O Brahmin (dvija), here there was a king who was an outcaste (śvapaca) for eight years.'
ततो ग्रामेषु तत्पृष्टैः प्रोक्तं सकलजन्तुभिः ।
राजा बभूव श्वपचो वर्षाण्यष्टाविहेति तैः ॥ २६ ॥
tato grāmeṣu tatpṛṣṭaiḥ proktaṃ sakalajantubhiḥ ,
rājā babhūva śvapaco varṣāṇyaṣṭāviheti taiḥ 26
26. tataḥ grāmeṣu tatpṛṣṭaiḥ proktam sakalajantubhiḥ
rājā babhūva śvapacaḥ varṣāṇi aṣṭau iha iti taiḥ
26. tataḥ grāmeṣu tatpṛṣṭaiḥ sakalajantubhiḥ taiḥ
proktam iti iha śvapacaḥ rājā aṣṭau varṣāṇi babhūva
26. After that, when questioned in the villages, all the living beings (jantu) there stated: 'Here, an outcaste (śvapaca) was king for eight years.'
सोऽयमन्ते परिज्ञातः प्रविष्टो ज्वलनं जवात् ।
ततो द्विजशतानीह प्रविष्टानि हुताशनम् ॥ २७ ॥
so'yamante parijñātaḥ praviṣṭo jvalanaṃ javāt ,
tato dvijaśatānīha praviṣṭāni hutāśanam 27
27. saḥ ayam ante parijñātaḥ praviṣṭaḥ jvalanam
javāt tataḥ dvijaśatāni iha praviṣṭāni hutāśanam
27. saḥ ayam ante parijñātaḥ javāt jvalanam praviṣṭaḥ
tataḥ iha dvijaśatāni hutāśanam praviṣṭāni
27. Finally, this very person (referring to the śvapaca king), having been recognized, swiftly entered the fire (jvalana). Subsequently, here, hundreds of Brahmins (dvija) also entered the sacrificial fire (hutāśana).
इति तेषां मुखाच्छ्रुत्वा तस्मान्निर्गत्य मण्डलात् ।
प्रयागेऽकरवं शुद्ध्यै प्रायश्चित्तमहं द्विज ॥ २८ ॥
iti teṣāṃ mukhācchrutvā tasmānnirgatya maṇḍalāt ,
prayāge'karavaṃ śuddhyai prāyaścittamahaṃ dvija 28
28. iti teṣām mukhāt śrutvā tasmāt nirgatya maṇḍalāt
prayāge akaravam śuddhyai prāyaścittam aham dvija
28. dvija teṣām mukhāt iti śrutvā tasmāt maṇḍalāt
nirgatya aham prayāge śuddhyai prāyaścittam akaravam
28. O twice-born (dvija), having heard this from their mouths and having emerged from that circle, I performed atonement (prāyaścitta) for purification in Prayāga.
कृत्वा चान्द्रायणस्यान्ते तृतीयस्याद्य पारणम् ।
इहाहमागतस्तेन श्रान्तोस्म्यतिकृशोस्मि च ॥ २९ ॥
kṛtvā cāndrāyaṇasyānte tṛtīyasyādya pāraṇam ,
ihāhamāgatastena śrāntosmyatikṛśosmi ca 29
29. kṛtvā cāndrāyaṇasya ante tṛtīyasya adya pāraṇam
iha aham āgataḥ tena śrāntaḥ asmi atikṛśaḥ asmi ca
29. adya tṛtīyasya cāndrāyaṇasya ante pāraṇam kṛtvā tena
aham iha āgataḥ asmi ca śrāntaḥ asmi ca atikṛśaḥ asmi
29. Having today broken my fast (pāraṇam) at the end of the third Cāndrāyaṇa vow, I have come here. Therefore, I am exhausted and very emaciated.
श्रीवसिष्ठ उवाच ।
इति श्रुतवता तेन गाधिना स तदा द्विजः ।
भूयः पृष्टोऽप्येतदेव कथयामास नान्यथा ॥ ३० ॥
śrīvasiṣṭha uvāca ,
iti śrutavatā tena gādhinā sa tadā dvijaḥ ,
bhūyaḥ pṛṣṭo'pyetadeva kathayāmāsa nānyathā 30
30. śrīvasiṣṭhaḥ uvāca iti śrutavatā tena gādhinā saḥ tadā
dvijaḥ bhūyaḥ pṛṣṭaḥ api etat eva kathayām āsa na anyathā
30. śrīvasiṣṭhaḥ uvāca tena gādhinā iti śrutavatā saḥ dvijaḥ
tadā bhūyaḥ api etat eva pṛṣṭaḥ na anyathā kathayām āsa
30. Śrī Vasiṣṭha said: When Gādhi had heard this, that twice-born (dvija) then, even though asked again about this very matter, recounted it precisely the same way and not otherwise.
अथ विस्मयवान्गाधिस्तां नीत्वा तत्र शर्वरीम् ।
जगद्गेहमहादीपे रवावुदयमागते ॥ ३१ ॥
atha vismayavāngādhistāṃ nītvā tatra śarvarīm ,
jagadgehamahādīpe ravāvudayamāgate 31
31. atha vismayavān gādhiḥ tām nītvā tatra śarvarīm
jagat geha mahādīpe ravau udayam āgate
31. atha vismayavān gādhiḥ tām śarvarīm tatra
nītvā jagat geha mahādīpe ravau udayam āgate
31. Then Gādhi, filled with wonder, having spent that night there, proceeded when the sun, the great lamp of the world's abode, had risen.
कृतप्रातःस्नानविधावापृच्छय स्वातिथौ गते ।
इदं संचिन्तयामास विस्मयोद्धुरया धिया ॥ ३२ ॥
kṛtaprātaḥsnānavidhāvāpṛcchaya svātithau gate ,
idaṃ saṃcintayāmāsa vismayoddhurayā dhiyā 32
32. kṛtaprātaḥsnānavidhau āpṛcchya sva atithau
gate idam saṃcintayāmāsa vismayoddhurayā dhiyā
32. sva atithau gate kṛtaprātaḥsnānavidhau āpṛcchya
idam vismayoddhurayā dhiyā saṃcintayāmāsa
32. His guest having departed, after he had performed his morning bath ritual and bid farewell, he began to ponder this matter with a mind overwhelmed by wonder.
यन्मया संभ्रमे दृष्टं सत्यभूतं द्विजेन तत् ।
उक्तं ममेति किं नाम स्यान्मायाशम्बरक्रमः ॥ ३३ ॥
yanmayā saṃbhrame dṛṣṭaṃ satyabhūtaṃ dvijena tat ,
uktaṃ mameti kiṃ nāma syānmāyāśambarakramaḥ 33
33. yat mayā saṃbhrame dṛṣṭam satyabhūtam dvijena tat
uktam mama iti kim nāma syāt māyāśambarakramaḥ
33. yat mayā saṃbhrame dṛṣṭam tat dvijena satyabhūtam
mama uktam iti kim nāma syāt māyāśambarakramaḥ
33. What could that be, which I saw in my confusion and which the Brahmin (dvija) declared to be true? Is it perhaps a sequence of illusions (māyā) and magical tricks?
यद्बन्धुमध्ये मरणं मया तद्दृष्टमात्मनः ।
सा मायैव न संदेहः शेषं पश्यामि तस्य तम् ॥ ३४ ॥
yadbandhumadhye maraṇaṃ mayā taddṛṣṭamātmanaḥ ,
sā māyaiva na saṃdehaḥ śeṣaṃ paśyāmi tasya tam 34
34. yat bandhumadhye maraṇam mayā tat dṛṣṭam ātmanaḥ
sā māyā eva na saṃdehaḥ śeṣam paśyāmi tasya tam
34. yat bandhumadhye mayā ātmanaḥ maraṇam dṛṣṭam sā
māyā eva na saṃdehaḥ tam tasya śeṣam paśyāmi
34. The death among kinsmen, which I saw as my own (ātman), is certainly an illusion (māyā); there is no doubt about it. I shall investigate the rest of that matter.
तदात्मश्वपचोदन्तं द्रष्टुं तावदखिन्नधीः ।
भूतमण्डलपर्यन्तग्रामं गच्छामि सत्वरम् ॥ ३५ ॥
tadātmaśvapacodantaṃ draṣṭuṃ tāvadakhinnadhīḥ ,
bhūtamaṇḍalaparyantagrāmaṃ gacchāmi satvaram 35
35. tadātmaśvapacodantam draṣṭum tāvat akhinnadhīḥ
bhūtamaṇḍalaparyantagrāmam gacchāmi satvaram
35. akhinnadhīḥ tāvat tadātmaśvapacodantam draṣṭum
satvaram bhūtamaṇḍalaparyantagrāmam gacchāmi
35. Therefore, with an untiring mind, I shall first quickly go to the village at the boundary of the world of beings (bhūtamaṇḍala) to observe that event concerning the outcaste (śvapaca) and myself (ātman).
इति संचिन्तयन्गन्तुं मण्डलान्तरमादरात् ।
उत्तस्थौ भास्करः पार्श्वं मेरोर्द्रष्टुमिवोद्यतः ॥ ३६ ॥
iti saṃcintayangantuṃ maṇḍalāntaramādarāt ,
uttasthau bhāskaraḥ pārśvaṃ merordraṣṭumivodyataḥ 36
36. iti saṃcintayan gantum maṇḍalāntaram ādarāt
uttasthau bhāskaraḥ pārśvam meroḥ draṣṭum iva udyataḥ
36. iti saṃcintayan bhāskaraḥ maṇḍalāntaram gantum ādarāt uttasthau,
meroḥ pārśvam draṣṭum iva udyataḥ
36. Reflecting thus, as if eager to journey to another sphere, the sun rose, appearing ready to behold the side of Mount Meru.
मनोराज्यमपि प्राज्ञा लभन्ते व्यवसायिनः ।
गाधिना स्वप्नसंदृष्टं गत्वा लब्धमखण्डितम् ॥ ३७ ॥
manorājyamapi prājñā labhante vyavasāyinaḥ ,
gādhinā svapnasaṃdṛṣṭaṃ gatvā labdhamakhaṇḍitam 37
37. manorājyam api prājñāḥ labhante vyavasāyinaḥ
gādhinā svapnasaṃdṛṣṭam gatvā labdham akhaṇḍitam
37. prājñāḥ vyavasāyinaḥ api manorājyam labhante
gādhinā svapnasaṃdṛṣṭam akhaṇḍitam gatvā labdham
37. Even mere daydreams are achieved by wise, enterprising individuals. What King Gādhi saw in a dream, he actually obtained completely by going there.
सर्वमध्यवसायेन दुष्प्रापमपि लभ्यते ।
पश्यन्गाधिर्जगन्मायां प्रमेयीकर्तुमुद्यतः ॥ ३८ ॥
sarvamadhyavasāyena duṣprāpamapi labhyate ,
paśyangādhirjaganmāyāṃ prameyīkartumudyataḥ 38
38. sarvam adhyavasāyena duṣprāpam api labhyate
paśyan gādhiḥ jagat māyām prameyīkartum udyataḥ
38. adhyavasāyena sarvam duṣprāpam api labhyate
gādhiḥ jagat māyām paśyan prameyīkartum udyataḥ
38. Through determination, even that which is difficult to obtain can be achieved. King Gādhi, perceiving the world's illusion (māyā), was intent on comprehending it.
विनिर्गत्याभवन्मार्गे प्रावृडोघजवेन सः ।
देशानुल्लंघयामास बहून्वाततुरङ्गवत् ॥ ३९ ॥
vinirgatyābhavanmārge prāvṛḍoghajavena saḥ ,
deśānullaṃghayāmāsa bahūnvātaturaṅgavat 39
39. vinirgatya abhavat mārge prāvṛṭ oghajavena
saḥ deśān ullaṃghayāmāsa bahūn vātaturaṅgavat
39. saḥ vinirgatya mārge prāvṛṭ oghajavena abhavat
bahūn deśān vātaturaṅgavat ullaṃghayāmāsa
39. Having set out, he traveled along the path with the swiftness of a rainy season flood. He traversed many regions as swiftly as a wind-horse.
तच्चेदृशनिजाचारं भूतमण्डलमागतः ।
करभः कण्टकार्थ्येकः कारञ्जमिव काननम् ॥ ४० ॥
taccedṛśanijācāraṃ bhūtamaṇḍalamāgataḥ ,
karabhaḥ kaṇṭakārthyekaḥ kārañjamiva kānanam 40
40. tat ca īdṛśa-nijācāram bhūta-maṇḍalam āgataḥ
karabhaḥ kaṇṭaka-arthī ekaḥ kārañjam iva kānanam
40. tat ca īdṛśa-nijācāram bhūta-maṇḍalam āgataḥ
ekaḥ karabhaḥ kaṇṭaka-arthī kārañjam kānanam iva
40. And that [entity], having arrived in the realm of beings (bhūtamaṇḍala) with such a distinct inherent nature (nijācāra), was like a single camel seeking thorns in a forest of Karañja trees.
तत्र संवित्स्थितेनैव संनिवेशेन वै पुनः ।
अपश्यद्भ्रामकं कंचिद्गन्धर्व इव पत्तनम् ॥ ४१ ॥
tatra saṃvitsthitenaiva saṃniveśena vai punaḥ ,
apaśyadbhrāmakaṃ kaṃcidgandharva iva pattanam 41
41. tatra saṃvit-sthitena eva saṃniveśena vai punaḥ
apaśyat bhramakam kaṃcit gandharvaḥ iva pattanam
41. tatra punaḥ saṃvit-sthitena eva saṃniveśena vai
kaṃcit bhramakam apaśyat gandharvaḥ pattanam iva
41. Then again, by means of the very manifestation (saṃniveśa) established in pure consciousness (saṃvit) itself, he perceived some illusory phenomenon, just as a Gandharva perceives an illusory city (pattana).
ददर्श तस्य पर्यन्ते तमेव श्वपचालयम् ।
अधस्ताद्भूवनस्येव पाताले नरकव्रजम् ॥ ४२ ॥
dadarśa tasya paryante tameva śvapacālayam ,
adhastādbhūvanasyeva pātāle narakavrajam 42
42. dadarśa tasya paryante tam eva śvapacālayaṁ
adhastāt bhuvanasya iva pātāle naraka-vrajam
42. tasya paryante tam eva śvapacālayaṁ dadarśa
pātāle bhuvanasya adhastāt iva naraka-vrajam
42. At its extremity, he perceived that very dwelling of outcastes (śvapacālaya), resembling a multitude of hells (naraka-vraja) in Pātāla, as if situated beneath the world (bhuvana).
चित्तचिन्तितविस्तारं तन्निवेशमयं परम् ।
गन्धर्ववदसावात्मश्वपचत्वं च दृष्टवान् ॥ ४३ ॥
cittacintitavistāraṃ tanniveśamayaṃ param ,
gandharvavadasāvātmaśvapacatvaṃ ca dṛṣṭavān 43
43. citta-cintita-vistāram tat-niveśamayam param
gandharvavat asau ātma-śvapacatvaṁ ca dṛṣṭavān
43. asau gandharvavat citta-cintita-vistāram
tat-niveśamayam param ca ātma-śvapacatvaṁ dṛṣṭavān
43. He (asau) perceived a vast expanse, conceived by the mind (citta) and consisting entirely of that manifestation, and furthermore, he saw the self's (ātman) nature as an outcaste (śvapacatva), just as a Gandharva [perceives illusions].
तेनैव संनिवेशेन प्राग्दृष्टं श्वपचास्पदम् ।
तस्य कामपि वैराग्यपदवीमनयन्मनः ॥ ४४ ॥
tenaiva saṃniveśena prāgdṛṣṭaṃ śvapacāspadam ,
tasya kāmapi vairāgyapadavīmanayanmanaḥ 44
44. tena eva saṃniveśena prāk dṛṣṭam śvapacāspadam
tasya kā api vairāgyapadavīm anayat manaḥ
44. manaḥ tasya prāk dṛṣṭam śvapacāspadam tena
eva saṃniveśena kā api vairāgyapadavīm anayat
44. Seeing the abode of outcastes, arranged exactly as it had been seen before, led his mind to a certain path of dispassion (vairāgya).
प्रावृडासारलुठितं भित्तिजातयवाङ्कुरम् ।
पर्यस्तच्छादनार्धाङ्कं किंचिदादृष्टतल्पकम् ॥ ४५ ॥
prāvṛḍāsāraluṭhitaṃ bhittijātayavāṅkuram ,
paryastacchādanārdhāṅkaṃ kiṃcidādṛṣṭatalpakam 45
45. prāvṛḍāsāraluṭhitam bhittijātayavāṅkuram
paryastacchādanārdhāṅkam kiṃcidādṛṣṭatalpakam
45. prāvṛḍāsāraluṭhitam bhittijātayavāṅkuram
paryastacchādanārdhāṅkam kiṃcidādṛṣṭatalpakam
45. That abode was one that was damaged by torrential rains of the monsoon, with barley sprouts grown on its walls, with half of its roof covering fallen apart, and with its small bedstead faintly visible.
दारिद्र्यं तद्दृढमिव दौर्भाग्यमिव कुड्यमत् ।
भ्रष्टाङ्गमिव दौरात्म्यं दौःस्थित्यमिव खण्डितम् ॥ ४६ ॥
dāridryaṃ taddṛḍhamiva daurbhāgyamiva kuḍyamat ,
bhraṣṭāṅgamiva daurātmyaṃ dauḥsthityamiva khaṇḍitam 46
46. dāridryam tat dṛḍham iva daurbhāgyam iva kuḍyamat
bhraṣṭāṅgam iva daurātmyam dauḥsthityam iva khaṇḍitam
46. dāridryam tat dṛḍham iva daurbhāgyam iva kuḍyamat
bhraṣṭāṅgam iva daurātmyam dauḥsthityam iva khaṇḍitam
46. That abode appeared like solidified poverty, like misfortune embodied in its very walls; like depravity with its limbs decayed, and like wretchedness utterly shattered.
गाधिर्दन्तावदलितैर्गवाश्वमहिषास्थिभिः ।
धवलैर्व्याप्तपर्यन्तं साक्ष्यं कर्तुमिव स्थितैः ॥ ४७ ॥
gādhirdantāvadalitairgavāśvamahiṣāsthibhiḥ ,
dhavalairvyāptaparyantaṃ sākṣyaṃ kartumiva sthitaiḥ 47
47. gādhiḥ dantāvandalitaiḥ gavāśvamahiṣāsthibhiḥ
dhavalaiḥ vyāptaparyantam sākṣyam kartum iva sthitaiḥ
47. gādhiḥ dantāvandalitaiḥ gavāśvamahiṣāsthibhiḥ
dhavalaiḥ sākṣyam kartum iva sthitaiḥ vyāptaparyantam
47. Gādhi [observed the abode] with its surroundings covered by white bones of cows, horses, and buffaloes, bones that were crushed by teeth and stood as if to bear witness.
भुक्तं पीतं पुरा तेन येषु खर्परकेषु वै ।
तैरस्पन्दाभ्रसलिलैः पानपूर्णैरिवावृतम् ॥ ४८ ॥
bhuktaṃ pītaṃ purā tena yeṣu kharparakeṣu vai ,
tairaspandābhrasalilaiḥ pānapūrṇairivāvṛtam 48
48. bhuktam pītam purā tena yeṣu kharparakeṣu vai
taiḥ aspandābhra-salilaiḥ pāna-pūrṇaiḥ iva āvṛtam
48. tena purā yeṣu kharparakeṣu vai bhuktam pītam
taiḥ aspandābhra-salilaiḥ pāna-pūrṇaiḥ iva āvṛtam
48. It was covered by those very skull-bowls, from which he had formerly eaten and drunk, now filled with still, cloud-like water, as if brimming with liquid.
ताभिरेवान्त्रतन्त्रीभिः संशुष्काभिलतावृतैः ।
तृष्णाभिरिव दीर्घाभिः परितः परिवेष्टितम् ॥ ४९ ॥
tābhirevāntratantrībhiḥ saṃśuṣkābhilatāvṛtaiḥ ,
tṛṣṇābhiriva dīrghābhiḥ paritaḥ pariveṣṭitam 49
49. tābhiḥ eva antra-tantrībhiḥ saṃśuṣkābhiḥ latāvṛtaiḥ
tṛṣṇābhiḥ iva dīrghābhiḥ paritaḥ pariveṣṭitam
49. (tat) paritaḥ pariveṣṭitam tābhiḥ eva saṃśuṣkābhiḥ
antra-tantrībhiḥ latāvṛtaiḥ dīrghābhiḥ tṛṣṇābhiḥ iva
49. It was completely surrounded everywhere by those very entrail-strings, which were utterly dried up, and by [the skull-bowls] covered with creepers, as if by long desires (tṛṣṇā).
चिरमालोकयामास स तदात्मगृहं जवात् ।
प्राक्तनं शुष्कशवतां यातं देहमिवात्मवान् ॥ ५० ॥
ciramālokayāmāsa sa tadātmagṛhaṃ javāt ,
prāktanaṃ śuṣkaśavatāṃ yātaṃ dehamivātmavān 50
50. ciram ālokayāmāsa sa tad ātma-gṛham javāt
prāktanam śuṣka-śavatām yātam deham iva ātmavān
50. sa ātmavān ciram javāt tad prāktanam ātma-gṛham
śuṣka-śavatām yātam deham iva ālokayāmāsa
50. That self-possessed one (ātmavān) then quickly gazed for a long time at that former body (deham), which was his own home (ātma-gṛham) and had turned into a dry corpse, as if it were indeed a withered body.
अतिविस्मयमातस्थौ ग्रामकं समुपाययौ ।
उल्लंघ्य म्लेच्छनगरमार्यदेशमिवाध्वगः ॥ ५१ ॥
ativismayamātasthau grāmakaṃ samupāyayau ,
ullaṃghya mlecchanagaramāryadeśamivādhvagaḥ 51
51. ati-vismayam ātasthau grāmakam samupāyayau
ullaṅghya mleccha-nagaram ārya-deśam iva adhvagaḥ
51. adhvagaḥ iva mleccha-nagaram ullaṅghya ārya-deśam (prāpya),
(saḥ) ati-vismayam ātasthau (ca) grāmakam samupāyayau
51. He was overcome with great astonishment and then quickly approached the village, just as a traveler (adhvaga) reaches an Aryan land (ārya-deśa) after having bypassed a barbarian city (mleccha-nagara).
तत्रापृच्छज्जनं साधो कच्चित्स्मरति भो भवान् ।
प्राग्वृत्तमस्य ग्रामस्य पर्यन्ते श्वपचक्रमम् ॥ ५२ ॥
tatrāpṛcchajjanaṃ sādho kaccitsmarati bho bhavān ,
prāgvṛttamasya grāmasya paryante śvapacakramam 52
52. tatra apṛcchat janam sādho kaccit smarati bho bhavān
prāgvṛttam asya grāmasya paryante śvapacakramam
52. tatra janam apṛcchat bho sādho bhavān kaccit asya
grāmasya paryante prāgvṛttam śvapacakramam smarati
52. There, he asked the people, "O good sir, do you, esteemed one, recall the past events concerning this village, specifically the lineage of outcastes (śvapaca) who lived at its edge?"
सर्व एव हि धीमन्तश्चिरवृत्तमपि स्फुटम् ।
करस्थमिव पश्यन्ति मयेति सुजनाच्छ्रुतम् ॥ ५३ ॥
sarva eva hi dhīmantaściravṛttamapi sphuṭam ,
karasthamiva paśyanti mayeti sujanācchrutam 53
53. sarve eva hi dhīmantaḥ cira-vṛttam api sphuṭam
kara-stham iva paśyanti mayā iti su-janāt śrutam
53. hi sarve eva dhīmantaḥ cira-vṛttam api sphuṭam
kara-stham iva paśyanti iti mayā su-janāt śrutam
53. Indeed, all intelligent individuals (dhīmantaḥ) clearly perceive even events that occurred long ago as if they were present in their hand. This is what I have heard from virtuous people (sujana).
अत्र श्वपचमेकान्ते वासिनं वृद्धमुत्तमम् ।
स्मरस्येनं किमुत भो दुःखानामिव देहकम् ॥ ५४ ॥
atra śvapacamekānte vāsinaṃ vṛddhamuttamam ,
smarasyenaṃ kimuta bho duḥkhānāmiva dehakam 54
54. atra śvapacam ekānte vāsinam vṛddham uttamam
smarasi enam kim uta bho duḥkhānām iva dehakām
54. bho atra enam śvapacam ekānte vāsinam vṛddham
uttamam duḥkhānām iva dehakām smarasi kim uta
54. Do you, O sir, remember here that venerable and excellent outcaste (śvapaca), who lived in isolation, who was, as it were, a very embodiment of miseries?
यदि जानासि भोः साधो तन्मे कथय तत्त्वतः ।
पान्थ संशयविच्छेदे महत्पुण्यफलं स्मृतम् ॥ ५५ ॥
yadi jānāsi bhoḥ sādho tanme kathaya tattvataḥ ,
pāntha saṃśayavicchede mahatpuṇyaphalaṃ smṛtam 55
55. yadi jānāsi bhoḥ sādho tat me kathaya tattvataḥ
pāntha saṃśaya-vicchede mahat puṇya-phalam smṛtam
55. bhoḥ sādho yadi jānāsi tat tattvataḥ me kathaya he
pāntha saṃśaya-vicchede mahat puṇya-phalam smṛtam
55. O good sir (sādho), if you truly know, then please explain the reality (tattvataḥ) of it to me. O traveler (pāntha), it is considered that a great reward of merit (puṇya-phala) results from resolving doubts.
भूयो भूय इति ग्राम्याः पृष्टा गाधिद्विजन्मना ।
अनल्पस्मयसंरम्भमार्तेनेव चिकित्सकाः ॥ ५६ ॥
bhūyo bhūya iti grāmyāḥ pṛṣṭā gādhidvijanmanā ,
analpasmayasaṃrambhamārteneva cikitsakāḥ 56
56. bhūyaḥ bhūyaḥ iti grāmyāḥ pṛṣṭāḥ gādhi-dvijanmanā
analpa-smaya-saṃrambham ārtena iva cikitsakāḥ
56. गाधिद्विजन्मना भूयः भूयः इति पृष्टाः ग्राम्याः
आर्तेन चिकित्सकाः इव अनल्पस्मयसंरम्भम्
56. Questioned repeatedly by Gādhi's twice-born (dvijanman) son, the villagers, like doctors dealing with an afflicted person, displayed considerable agitated disdain.
ग्राम्या ऊचुः ।
यथा कथयसि ब्रह्मंस्तत्तथा न तदन्यथा ।
कटंजनामा श्वपच इहाभूद्दारुणाकृतिः ॥ ५७ ॥
grāmyā ūcuḥ ,
yathā kathayasi brahmaṃstattathā na tadanyathā ,
kaṭaṃjanāmā śvapaca ihābhūddāruṇākṛtiḥ 57
57. grāmyāḥ ūcuḥ yathā kathayasi brahman tat tathā na tat
anyathā kaṭaṃja-nāmā śvapacaḥ iha abhūt dāruṇā-ākṛtiḥ
57. ग्राम्याः ऊचुः ब्रह्मन्,
यथा कथयसि तत् तथा न,
तत् अन्यथा न इह कटंजनामा दारुणाकृतिः श्वपचः अभूत ।
57. The villagers said: "O Brahmin, it is exactly as you say, and not otherwise. Here lived a dog-eater (śvapaca) named Kaṭaṃja, of terrifying appearance."
पुत्रपौत्रसुहृद्भृत्यबन्धुस्वजनपेटकम् ।
यस्यातिविस्तीर्णमभूत्पत्रवृन्दं तरोरिव ॥ ५८ ॥
putrapautrasuhṛdbhṛtyabandhusvajanapeṭakam ,
yasyātivistīrṇamabhūtpatravṛndaṃ taroriva 58
58. putra-pautra-suhṛt-bhṛtya-bandhu-svajana-peṭakam
yasya ati-vistīrṇam abhūt patra-vṛndam taroḥ iva
58. यस्य पुत्रपौत्रसुहृद्भृत्यबन्धुस्वजनपेटकम् अतिविस्तीर्णम् अभूत,
तरोः पत्रवृन्दम् इव ।
58. Whose collection of sons, grandsons, friends, servants, relatives, and kinsmen became very extensive, like the dense foliage of a tree.
यस्य वृद्धस्य तत्सर्वं कलत्रं मृत्युराच्छिनत् ।
अद्रेः पुष्पफलोपेतं दावो वनमिवानलः ॥ ५९ ॥
yasya vṛddhasya tatsarvaṃ kalatraṃ mṛtyurācchinat ,
adreḥ puṣpaphalopetaṃ dāvo vanamivānalaḥ 59
59. yasya vṛddhasya tat sarvam kalatram mṛtyuḥ ācchinat
adreḥ puṣpa-phala-upetam vanam iva dāvaḥ analaḥ
59. मृत्युः यस्य वृद्धस्य तत् सर्वम् कलत्रम् आच्छिनत्,
अद्रेः पुष्पफलोपेतम् वनम् दावः अनलः इव ।
59. Death snatched away that entire family of his, the old man, just as a forest fire, a raging fire, consumes a mountain forest adorned with flowers and fruits.
यस्ततो देशमुत्सृज्य ययौ कीरपुरान्तरम् ।
वर्षाण्यष्टावनुद्वेगं तत्र राजा बभूव सः ॥ ६० ॥
yastato deśamutsṛjya yayau kīrapurāntaram ,
varṣāṇyaṣṭāvanudvegaṃ tatra rājā babhūva saḥ 60
60. yaḥ tataḥ deśam utsṛjya yayau kīrapurāntaram
varṣāṇi aṣṭau anudvegam tatra rājā babhūva saḥ
60. yaḥ tataḥ deśam utsṛjya kīrapurāntaram yayau
saḥ tatra aṣṭau varṣāṇi anudvegam rājā babhūva
60. He, having abandoned that land, went to the interior of Kīrapura. There, he ruled as king for eight years without any anxiety.
यस्तत्रार्थं परिज्ञाय जनैर्दूरे निराकृतः ।
यथा राशिरनर्थस्य यथा ग्रामे विषद्रुमः ॥ ६१ ॥
yastatrārthaṃ parijñāya janairdūre nirākṛtaḥ ,
yathā rāśiranarthasya yathā grāme viṣadrumaḥ 61
61. yaḥ tatra artham parijñāya janaiḥ dūre nirākṛtaḥ
yathā rāśiḥ anarthasya yathā grāme viṣadrumaḥ
61. yaḥ tatra artham parijñāya janaiḥ dūre nirākṛtaḥ
yathā anarthasya rāśiḥ yathā grāme viṣadrumaḥ
61. He who, having understood the true nature of the matter there, was shunned by people from a distance, like a pile of misfortune or a poisonous tree in a village.
ततो जनेऽग्निं प्रविशत्यात्मना यो हुताशनम् ।
आर्यतामार्यसंसर्गादागतः प्रविवेश ह ॥ ६२ ॥
tato jane'gniṃ praviśatyātmanā yo hutāśanam ,
āryatāmāryasaṃsargādāgataḥ praviveśa ha 62
62. tataḥ jane agnim praviśati ātmanā yaḥ hutāśanam
āryatām āryasaṃsargāt āgataḥ praviveśa ha
62. tataḥ yaḥ jane agnim hutāśanam ātmanā praviśati
āryasaṃsargāt āryatām āgataḥ praviveśa ha
62. Then, he who among the people would enter the sacrificial fire by himself - that person, having achieved a noble character through association with noble individuals, indeed entered (it).
किं त्वमेव प्रयत्नेन श्वपचं पृच्छसि प्रभो ।
किं ते बन्धुरसौ कच्चिदभवस्त्वं स्वतोऽथवा ॥ ६३ ॥
kiṃ tvameva prayatnena śvapacaṃ pṛcchasi prabho ,
kiṃ te bandhurasau kaccidabhavastvaṃ svato'thavā 63
63. kim tvam eva prayatnena śvapacam pṛcchasi prabho kim
te bandhuḥ asau kaccit abhavaḥ tvam svataḥ athavā
63. prabho,
kim tvam eva prayatnena śvapacam pṛcchasi? kim asau te bandhuḥ athavā tvam svataḥ abhavaḥ kaccit?
63. O lord, why do you yourself ask an outcaste with such effort? Is he perhaps your relative, or did you become related to him on your own?
एवं कथयतो ग्राम्यान्गाधिः पृच्छन्पुनःपुनः ।
सर्वेषु तत्र प्रान्तेषु मासमेकमुवास सः ॥ ६४ ॥
evaṃ kathayato grāmyāngādhiḥ pṛcchanpunaḥpunaḥ ,
sarveṣu tatra prānteṣu māsamekamuvāsa saḥ 64
64. evam kathayataḥ grāmyān gādhiḥ pṛcchan punaḥ
punaḥ sarveṣu tatra prānteṣu māsam ekam uvāsa saḥ
64. gādhiḥ evam grāmyān punaḥ punaḥ pṛcchan kathayataḥ
tatra sarveṣu prānteṣu ekam māsam saḥ uvāsa
64. As he spoke to the villagers, repeatedly questioning them, King Gadhi stayed for one month in all those regions.
यथा तेनानुभूतं तच्छवापचं तत्तथैव तैः ।
ग्रामीणैस्तस्य कथितं सर्वैरेवावखण्डितम् ॥ ६५ ॥
yathā tenānubhūtaṃ tacchavāpacaṃ tattathaiva taiḥ ,
grāmīṇaistasya kathitaṃ sarvairevāvakhaṇḍitam 65
65. yathā tena anubhūtam tat śvāpacam tat tathā eva taiḥ
grāmiṇaiḥ tasya kathitam sarvaiḥ eva avakhaṇḍitam
65. yathā tena tat śvāpacam anubhūtam,
tat taiḥ grāmiṇaiḥ tasya tathā eva kathitam,
sarvaiḥ eva avakhaṇḍitam
65. Just as that incident with the dog-eater (śvāpaca) had been experienced by him, so too it was narrated to him by the villagers in exactly the same manner, and it was entirely confirmed by all of them.
अव्याहतं सकलभूतमुखादथैतदाकर्ण्य सम्यगवलोक्य यथानुभूतम् ।
गाधिः शशाङ्कमलवद्हृदयेऽधिरूढं गूढाकृतिः परमविस्मयमाजगाम ॥ ६६ ॥
avyāhataṃ sakalabhūtamukhādathaitadākarṇya samyagavalokya yathānubhūtam ,
gādhiḥ śaśāṅkamalavadhṛdaye'dhirūḍhaṃ gūḍhākṛtiḥ paramavismayamājagāma 66
66. avyāhatam sakalabhūtamukhāt atha etat
ākarṇya samyak avalokya yathānubhūtam
gādhiḥ śaśāṅkamalavat hṛdaye adhirūḍham
gūḍhākṛtiḥ paramavismayam ājagāma
66. gādhiḥ gūḍhākṛtiḥ sakalabhūtamukhāt avyāhatam etat ākarṇya,
yathānubhūtam samyak avalokya,
śaśāṅkamalavat hṛdaye adhirūḍham (etat),
parama vismayam ājagāma
66. Having heard this consistent account from the mouths of all beings and properly observing the reality as it had been experienced, King Gadhi, whose nature was profound, experienced supreme astonishment (vismaya) as that perplexing truth settled in his heart like the moon's stain.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 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 (current chapter) 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