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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-58

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श्रीवसिष्ठ उवाच ।
अत्रैवोदाहरन्तीममितिहासं पुरातनम् ।
किरातेशस्य सुरघोर्वृत्तान्तं विस्मयास्पदम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
atraivodāharantīmamitihāsaṃ purātanam ,
kirāteśasya suraghorvṛttāntaṃ vismayāspadam 1
1. śrīvasiṣṭhaḥ uvāca atra eva udāharanti imam itihāsam
purātanam kirāteśasya suraghoḥ vṛttāntam vismayāspadam
1. śrīvasiṣṭhaḥ uvāca.
atra eva (lokāḥ) imam purātanam itihāsam kirāteśasya suraghoḥ vismayāspadam vṛttāntam udāharanti.
1. Śrī Vasiṣṭha said: In this very context, they relate this ancient narrative (itihāsa) – the astonishing account of Suraghu, the lord of the Kirātas.
उत्तरस्या दिशो मेदः कर्पूरपटल भुवः ।
संभूतं हसनं शार्वं शुक्लो वा चान्द्र आतपः ॥ २ ॥
uttarasyā diśo medaḥ karpūrapaṭala bhuvaḥ ,
saṃbhūtaṃ hasanaṃ śārvaṃ śuklo vā cāndra ātapaḥ 2
2. uttarasyāḥ diśaḥ medaḥ karpūrapatala bhuvaḥ
sambhūtam hasanam śārvam śuklaḥ vā cāndraḥ ātapaḥ
2. (idam) uttarasyāḥ diśaḥ karpūrapatala bhuvaḥ medaḥ (asti).
(idam) sambhūtam śārvam hasanam (iva asti),
vā śuklaḥ cāndraḥ ātapaḥ (iva asti).
2. It is the essence of the northern quarter, a region of vast camphor fields. It is like the laughter of Śarva, or the bright moonlight.
हिमाद्रेः श्रृङ्गमस्तीह कैलासो नाम पर्वतः ।
शैलकुञ्जरनिर्मुक्तकलापस्येव नायकः ॥ ३ ॥
himādreḥ śrṛṅgamastīha kailāso nāma parvataḥ ,
śailakuñjaranirmuktakalāpasyeva nāyakaḥ 3
3. himādreḥ śṛṅgam asti iha kailāsaḥ nāma parvataḥ
śailakuñjaranirmuktakalāpasya iva nāyakaḥ
3. iha himādreḥ śṛṅgam asti.
kailāsaḥ nāma parvataḥ (asti).
(saḥ) śailakuñjaranirmuktakalāpasya nāyakaḥ iva (asti).
3. Here, on the Himālaya, there is a peak named Kailāsa. It stands like the chief of a herd of mountain elephants which have shed their adornments.
विष्णोः क्षीरोद इव स्वर्गः सुरपतेरिव ।
अब्जजस्येव नाभ्यब्जं गृहं यः शशिमौलिनः ॥ ४ ॥
viṣṇoḥ kṣīroda iva svargaḥ surapateriva ,
abjajasyeva nābhyabjaṃ gṛhaṃ yaḥ śaśimaulinaḥ 4
4. viṣṇoḥ kṣīrodaḥ iva svargaḥ surapateḥ iva
abjajasya iva nābhyabjam gṛham yaḥ śaśimaulinaḥ
4. yaḥ śaśimaulinaḥ gṛham viṣṇoḥ kṣīrodaḥ iva,
surapateḥ svargaḥ iva,
abjajasya nābhyabjam iva (asti)
4. That dwelling, which belongs to Shiva (śaśimaulin), is like Vishnu's milk ocean, like the heaven of the lord of gods (Indra), and like Brahma's navel-lotus.
रुद्राक्षवृक्षदोलाभिः साप्सरोभिर्विभाति यः ।
लोलरत्नशलाकाभिर्लहरीभिरिवार्णवः ॥ ५ ॥
rudrākṣavṛkṣadolābhiḥ sāpsarobhirvibhāti yaḥ ,
lolaratnaśalākābhirlaharībhirivārṇavaḥ 5
5. rudrākṣavṛkṣadolābhiḥ sa-apsarobhiḥ vibhāti
yaḥ lolaratnaśalākābhiḥ laharībhiḥ iva arṇavaḥ
5. yaḥ (gṛham) rudrākṣavṛkṣadolābhiḥ sa-apsarobhiḥ vibhāti,
arṇavaḥ lolaratnaśalākābhiḥ laharībhiḥ iva (vibhāti)
5. That (dwelling) shines with swings made of rudraksha trees, accompanied by celestial nymphs (apsaras), just as the ocean shines with its waves that resemble shimmering jewel-rods.
गणाङ्गनानामनिशं मत्तानां चरणैर्हताः ।
अशोका इव राजन्ते यत्राशोका विलासिनः ॥ ६ ॥
gaṇāṅganānāmaniśaṃ mattānāṃ caraṇairhatāḥ ,
aśokā iva rājante yatrāśokā vilāsinaḥ 6
6. gaṇa-aṅganānām aniśam mattānām caraṇaiḥ hatāḥ
aśokāḥ iva rājante yatra aśokāḥ vilāsinaḥ
6. yatra aniśam mattānām gaṇa-aṅganānām caraṇaiḥ hatāḥ,
(tatra) aśokāḥ vilāsinaḥ,
aśokāḥ iva,
rājante
6. Where, constantly, the playful ones (vilāsinaḥ) who are free from sorrow (aśokāḥ), having been struck by the feet of intoxicated female attendants of Shiva's retinue (gaṇāṅganā), shine like Ashoka trees (aśokāḥ).
संचरन्शंकरो दिक्षु भृगुष्विन्दुमणिद्रवैः ।
निवर्तन्ते प्रवर्तन्ते यत्राजस्रं च निर्झराः ॥ ७ ॥
saṃcaranśaṃkaro dikṣu bhṛguṣvindumaṇidravaiḥ ,
nivartante pravartante yatrājasraṃ ca nirjharāḥ 7
7. saṃcaran śaṃkaraḥ dikṣu bhṛguṣu indumaṇidravaiḥ
nivartante pravartante yatra ajasram ca nirjharāḥ
7. yatra śaṃkaraḥ dikṣu bhṛguṣu saṃcaran (asti),
yatra ca indumaṇidravaiḥ nirjharāḥ ajasram nivartante ca pravartante
7. Where Shiva (śaṃkara) wanders in all directions on the mountain slopes, and where waterfalls (nirjharāḥ) constantly flow forth and return with the liquids of moon-gems.
यो लतावृक्षगुल्मौघवापीहृदनदीनदैः ।
मृगैर्मृगगणैर्भूतैर्ब्रह्माण्डवदिवावृतः ॥ ८ ॥
yo latāvṛkṣagulmaughavāpīhṛdanadīnadaiḥ ,
mṛgairmṛgagaṇairbhūtairbrahmāṇḍavadivāvṛtaḥ 8
8. yaḥ latāvṛkṣagulmaughavāpīhṛdanadīnadaiḥ mṛgaiḥ
mṛgagaṇaiḥ bhūtaiḥ brahmāṇḍavat iva āvṛtaḥ
8. yaḥ latāvṛkṣagulmaughavāpīhṛdanadīnadaiḥ mṛgaiḥ
mṛgagaṇaiḥ bhūtaiḥ brahmāṇḍavat iva āvṛtaḥ
8. He who is enveloped, as if by a universe (brahmāṇḍa), with its vast array of creepers, trees, bushes, ponds, lakes, rivers, and streams, and by deer, herds of animals, and other living beings.
तस्य हेमजटा नाम किराताः संस्थिताः स्थले ।
पिपीलिका वटतरोर्मूलकोशगता इव ॥ ९ ॥
tasya hemajaṭā nāma kirātāḥ saṃsthitāḥ sthale ,
pipīlikā vaṭatarormūlakośagatā iva 9
9. tasya hemacaṭā nāma kirātāḥ saṃsthitāḥ
sthale pipīlikāḥ vaṭataroḥ mūlakośagatāḥ iva
9. tasya hemacaṭā nāma kirātāḥ sthale saṃsthitāḥ
vaṭataroḥ mūlakośagatāḥ pipīlikāḥ iva
9. In that region, his Kirātas, called Hemajaṭā, were settled, like ants lodged within the root-system of a banyan tree.
कैलासपादारण्यानां रुद्राक्षैस्तरुगुल्मकैः ।
वसन्ति घूकवत्क्षुद्रास्ते वै निकटजीविनः ॥ १० ॥
kailāsapādāraṇyānāṃ rudrākṣaistarugulmakaiḥ ,
vasanti ghūkavatkṣudrāste vai nikaṭajīvinaḥ 10
10. kailāsapādāraṇyānām rudrākṣaiḥ tarugulmakaiḥ
vasanti ghūkavat kṣudrāḥ te vai nikaṭajīvinaḥ
10. te nikaṭajīvinaḥ kṣudrāḥ vai kailāsapādāraṇyānām
rudrākṣaiḥ tarugulmakaiḥ ghūkavat vasanti
10. Indeed, those insignificant ones, who live in close proximity, dwell like owls amidst the rudraksha trees and other shrubs in the forests at the foot of Kailasa.
आसीत्तेषामुदारात्मा राजा परपुरंजयः ।
जयलक्ष्म्या भुज इव यः प्रजायाश्च दक्षिणः ॥ ११ ॥
āsītteṣāmudārātmā rājā parapuraṃjayaḥ ,
jayalakṣmyā bhuja iva yaḥ prajāyāśca dakṣiṇaḥ 11
11. āsīt teṣām udārātmā rājā parapuraṃjayaḥ
jayalakṣmyāḥ bhujaḥ iva yaḥ prajāyāḥ ca dakṣiṇaḥ
11. teṣām udārātmā parapuraṃjayaḥ rājā āsīt yaḥ
jayalakṣmyāḥ bhujaḥ iva ca prajāyāḥ dakṣiṇaḥ
11. Among them was a noble-souled (ātman) king, a conqueror of enemy cities, who was like the very arm of the goddess of victory (jayalakṣmī), and who was benevolent to his subjects.
सुरघुर्नाम बलवान्सुरघोरारिदर्पहा ।
अर्कः पराक्रम इव मूर्तिमानिव मारुतः ॥ १२ ॥
suraghurnāma balavānsuraghorāridarpahā ,
arkaḥ parākrama iva mūrtimāniva mārutaḥ 12
12. suraghuḥ nāma balavān suraghora-ari-darpahā
arkaḥ parākramaḥ iva mūrtimān iva mārutaḥ
12. suraghuḥ nāma balavān suraghora-ari-darpahā
[saḥ] parākramaḥ arkaḥ iva mūrtimān mārutaḥ iva
12. His name was Suraghu, a powerful individual who crushed the pride of the gods' terrible enemies. He was like the sun in his valor, as if the wind personified.
जितो वै राज्यविभवैर्धनैर्गुह्यकनायकः ।
शतक्रतुगुरुर्बोधैः काव्यैरसुरदेशिकः ॥ १३ ॥
jito vai rājyavibhavairdhanairguhyakanāyakaḥ ,
śatakratugururbodhaiḥ kāvyairasuradeśikaḥ 13
13. jitaḥ vai rājya-vibhavaiḥ dhanaiḥ guhyaka-nāyakaḥ
śatakratu-guruḥ bodhaiḥ kāvyaiḥ asura-deśikaḥ
13. vai [saḥ] rājya-vibhavaiḥ dhanaiḥ guhyaka-nāyakaḥ jitaḥ
bodhaiḥ śatakratu-guruḥ [jitaḥ] kāvyaiḥ asura-deśikaḥ [jitaḥ]
13. Indeed, he surpassed Kubera, the lord of the Guhyakas, in the splendors of his kingdom and his wealth. With his wisdom, he outshone Bṛhaspati, the preceptor of Indra; and with his poetic skills, he surpassed Śukrācārya, the preceptor of the asuras.
स चक्रे राजकार्याणि निग्रहानुग्रहक्रमैः ।
यथाप्राप्तान्यखिन्नाङ्गो दिनानीव दिवाकरः ॥ १४ ॥
sa cakre rājakāryāṇi nigrahānugrahakramaiḥ ,
yathāprāptānyakhinnāṅgo dinānīva divākaraḥ 14
14. saḥ cakre rāja-kāryāṇi nigraha-anugraha-kramaiḥ
yathā-prāptāni akhinna-aṅgaḥ dināni iva divākaraḥ
14. saḥ akhinna-aṅgaḥ nigraha-anugraha-kramaiḥ yathā-prāptāni
rāja-kāryāṇi cakre divākaraḥ dināni iva [karoti]
14. He performed the royal duties, implementing measures of restraint and favor, as they arose, with an unwearied body, just as the sun carries out its daily course.
तज्जाभ्यां सुखदुःखाभ्यामथ तस्याभ्यभूयत ।
स्वगतिर्वागुराबन्धैः श्लिष्टाङ्गस्येव पक्षिणः ॥ १५ ॥
tajjābhyāṃ sukhaduḥkhābhyāmatha tasyābhyabhūyata ,
svagatirvāgurābandhaiḥ śliṣṭāṅgasyeva pakṣiṇaḥ 15
15. tat-jābhyām sukha-duḥkhābhyām atha tasya abhyabhūyata
sva-gatiḥ vāgurā-bandhaiḥ śliṣṭa-aṅgasya iva pakṣiṇaḥ
15. atha tat-jābhyām sukha-duḥkhābhyām tasya sva-gatiḥ
abhyabhūyata śliṣṭa-aṅgasya vāgurā-bandhaiḥ pakṣiṇaḥ iva
15. Then, by the joys and sorrows arising from those (royal duties), his freedom of movement became hindered, much like a bird whose body is caught by the snares' bonds.
किमार्तं पीडयाम्येनं तिलान्यन्त्रमिवौजसा ।
सर्वेषामेव भूतानां ममेवार्तिः प्रजायते ॥ १६ ॥
kimārtaṃ pīḍayāmyenaṃ tilānyantramivaujasā ,
sarveṣāmeva bhūtānāṃ mamevārtiḥ prajāyate 16
16. kim ārtam pīḍayāmi enam tilān yantram iva ojasā
sarveṣām eva bhūtānām mama eva ārtiḥ prajāyate
16. kim ārtam enam ojasā tilān yantram iva pīḍayāmi
sarveṣām eva bhūtānām mama eva ārtiḥ prajāyate
16. Why do I torment this suffering being with such force, just as a press crushes sesame seeds? The pain of all creatures indeed arises just as my own does.
धनमस्मै प्रयच्छामि धनेनानन्दवाञ्जनः ।
भवत्यहमिवाशेषस्तदलं मेऽतिनिग्रहैः ॥ १७ ॥
dhanamasmai prayacchāmi dhanenānandavāñjanaḥ ,
bhavatyahamivāśeṣastadalaṃ me'tinigrahaiḥ 17
17. dhanam asmai prayacchāmi dhanena ānandavān janaḥ
bhavati aham iva aśeṣaḥ tat alam me atinigrahaiḥ
17. asmai dhanam prayacchāmi dhanena janaḥ aśeṣaḥ aham
iva ānandavān bhavati tat me atinigrahaiḥ alam
17. I give him wealth; through wealth, a person becomes completely joyful, just like me. Therefore, I should cease with these excessive restraints.
अथवा निग्रहं प्राप्तं करोम्येतेन वै विना ।
वर्तते न प्रजैवेयं विना वारि सरिद्यथा ॥ १८ ॥
athavā nigrahaṃ prāptaṃ karomyetena vai vinā ,
vartate na prajaiveyaṃ vinā vāri saridyathā 18
18. athavā nigraham prāptam karomi etena vai vinā
vartate na prajā eva iyam vinā vāri sarit yathā
18. athavā prāptam nigraham etena vai vinā karomi
iyam prajā eva na vartate yathā sarit vāri vinā
18. Or, alternatively, I shall inflict the necessary restraint, for indeed, without it, this populace cannot survive, just as a river cannot exist without water.
हा कष्टमेव निग्राह्यो नित्यानुग्राह्य एष मे ।
दिष्ट्याद्य सुखवानस्मि कष्टमद्यास्मि दुःखवान् ॥ १९ ॥
hā kaṣṭameva nigrāhyo nityānugrāhya eṣa me ,
diṣṭyādya sukhavānasmi kaṣṭamadyāsmi duḥkhavān 19
19. hā kaṣṭam eva nigrāhyaḥ nityānugrāhyaḥ eṣa me diṣṭyā
adya sukhavān asmi kaṣṭam adya asmi duḥkhavān
19. hā kaṣṭam eva me eṣa nityānugrāhyaḥ nigrāhyaḥ diṣṭyā
adya sukhavān asmi kaṣṭam adya duḥkhavān asmi
19. Alas, what a pity! This one, who should always be favored by me, must indeed be restrained. By destiny, today I am happy, but alas, today I am sorrowful.
इति दोलायितं चेतो न विशश्राम भूपतेः ।
एकत्राम्बुमहावर्ते चिरतृष्णमिव भ्रमत् ॥ २० ॥
iti dolāyitaṃ ceto na viśaśrāma bhūpateḥ ,
ekatrāmbumahāvarte ciratṛṣṇamiva bhramat 20
20. iti dolāyitam cetaḥ na viśaśrāma bhūpateḥ
ekatra ambu-mahāvarte cira-tṛṣṇam iva bhramat
20. iti bhūpateḥ dolāyitam cetaḥ ambu-mahāvarte
ekatra cira-tṛṣṇam bhramat iva na viśaśrāma
20. Thus, the king's wavering mind did not find rest, much like a perpetually thirsty (cira-tṛṣṇam) being wandering in a great whirlpool of water.
अथैकदा गृहं तस्य माण्डव्यो मुनिराययौ ।
भ्रान्ताशेषककुप्कुञ्जो वासवस्यव नारदः ॥ २१ ॥
athaikadā gṛhaṃ tasya māṇḍavyo munirāyayau ,
bhrāntāśeṣakakupkuñjo vāsavasyava nāradaḥ 21
21. atha ekadā gṛham tasya māṇḍavyaḥ muniḥ āyayau
bhrānta-aśeṣa-kakup-kuñjaḥ vāsavasya iva nāradaḥ
21. atha ekadā tasya gṛham māṇḍavyaḥ muniḥ vāsavasya
nāradaḥ iva bhrānta-aśeṣa-kakup-kuñjaḥ āyayau
21. Then, one day, the sage Maṇḍavya came to his house, resembling Nārada, the sage of Indra (vāsava), who wanders through all regions and groves.
तमसौ पूजयामास पप्रच्छ च महामुनिम् ।
संदेहदुर्द्रुमस्तम्भपरशुं सर्वकोविदम् ॥ २२ ॥
tamasau pūjayāmāsa papraccha ca mahāmunim ,
saṃdehadurdrumastambhaparaśuṃ sarvakovidam 22
22. tam asau pūjayāmāsa papraccha ca mahāmunim
saṃdeha-dur-druma-stambha-paraśum sarva-kovidam
22. asau tam ca mahāmunim saṃdeha-dur-druma-stambha-paraśum
sarva-kovidam pūjayāmāsa papraccha
22. The king (asau) honored that great sage (mahamuni), who was like an axe (paraśu) to the dense forest of doubt-trees (saṃdeha-dur-druma-stambha) and who was all-knowing (sarva-kovida), and then asked him.
सुरघुरुवाच ।
भवदागमनेनास्मि मुने निर्वृतिमागतः ।
परमां वसुधापीठं संप्राप्त इव माधवे ॥ २३ ॥
suraghuruvāca ,
bhavadāgamanenāsmi mune nirvṛtimāgataḥ ,
paramāṃ vasudhāpīṭhaṃ saṃprāpta iva mādhave 23
23. suraguruḥ uvāca bhavat-āgamanena asmi mune nirvṛtim
āgataḥ paramām vasudhā-pīṭham sam-prāptaḥ iva mādhave
23. suraguruḥ uvāca: mune,
bhavat-āgamanena asmi paramām nirvṛtim āgataḥ,
mādhave vasudhā-pīṭham sam-prāptaḥ iva.
23. The king, the preceptor of the gods (suraguru), said: "O sage, by your arrival, I have attained supreme tranquility, as if I have secured the highest throne of the earth (vasudhā-pīṭha) during springtime (mādhava)."
अद्य तिष्ठाम्यहं नाथ धन्यानां धुरि धर्मतः ।
विकासि रविणेवाब्जं यत्त्वयास्म्यवलोकितः ॥ २४ ॥
adya tiṣṭhāmyahaṃ nātha dhanyānāṃ dhuri dharmataḥ ,
vikāsi raviṇevābjaṃ yattvayāsmyavalokitaḥ 24
24. adya tiṣṭhāmi aham nātha dhanyānām dhuri dharmataḥ
vikāsi raviṇā iva abjam yat tvayā asmi avalokitaḥ
24. adya nātha aham dhanyānām dhuri dharmataḥ tiṣṭhāmi
yat tvayā avalokitaḥ asmi abjam raviṇā iva vikāsi
24. O Lord, today I stand at the forefront of the blessed, by virtue of my intrinsic nature (dharma), because I have been graced by your sight, just as a lotus blossoms by the sun.
भगवन्सर्वधर्मज्ञ चिरं विश्रान्तवानसि ।
तदमुं संशयं छिन्धि ममार्कस्तिमिरं यथा ॥ २५ ॥
bhagavansarvadharmajña ciraṃ viśrāntavānasi ,
tadamuṃ saṃśayaṃ chindhi mamārkastimiraṃ yathā 25
25. bhagavan sarvadharmajña ciram viśrāntavān asi tat
amum saṃśayam chindhi mama arkaḥ timiram yathā
25. bhagavan sarvadharmajña ciram viśrāntavān asi tat
mama amum saṃśayam chindhi yathā arkaḥ timiram
25. O Blessed One, knower of all natural law (dharma), you have rested for a long time. Therefore, please dispel this doubt of mine, just as the sun dispels darkness.
महतां संगमेनार्तिः कस्य नाम न नश्यति ।
संदेहं तु परामार्तिमाहुरार्तिविदो जनाः ॥ २६ ॥
mahatāṃ saṃgamenārtiḥ kasya nāma na naśyati ,
saṃdehaṃ tu parāmārtimāhurārtivido janāḥ 26
26. mahatām saṅgamena ārtiḥ kasya nāma na naśyati
saṃdeham tu paramām ārtim āhuḥ ārtividaḥ janāḥ
26. mahatām saṅgamena kasya nāma ārtiḥ na naśyati
tu ārtividaḥ janāḥ saṃdeham paramām ārtim āhuḥ
26. Indeed, whose suffering (ārti) does not vanish through the company of great individuals? But people who understand distress (ārti) call doubt the supreme suffering.
मन्निग्रहानुग्रहजा मद्भृत्यवपुषि स्थिताः ।
कषन्ति मामलं चिन्ता गजं हरिनखा इव ॥ २७ ॥
mannigrahānugrahajā madbhṛtyavapuṣi sthitāḥ ,
kaṣanti māmalaṃ cintā gajaṃ harinakhā iva 27
27. mat nigraha anugraha jāḥ mat bhṛtya vapuṣi sthitāḥ
kaṣanti mām alam cintāḥ gajam harinakhāḥ iva
27. mat nigraha anugraha jāḥ mat bhṛtya vapuṣi sthitāḥ
cintāḥ alam mām kaṣanti harinakhāḥ gajam iva
27. Anxieties (cintā), which have arisen from my displeasure and grace, and which are present in the body of my servant, torment me greatly, just as a lion's claws (harinakha) afflict an elephant.
तद्यथा समतोदेति सूर्यांशुरिव सर्वदा ।
मतौ मम मुने नान्या तथा करुणया कुरु ॥ २८ ॥
tadyathā samatodeti sūryāṃśuriva sarvadā ,
matau mama mune nānyā tathā karuṇayā kuru 28
28. tat yathā samatā udeti sūryāṃśuḥ iva sarvadā
matau mama mune na anyā tathā karuṇayā kuru
28. mune yathā sūryāṃśuḥ sarvadā samatā udeti
tat tathā mama matau anyā na karuṇayā kuru
28. O sage, just as the sun's rays always rise impartially, similarly, through your compassion, please ensure that my understanding (mati) does not become otherwise (i.e., make it also impartial and clear).
स्वविचारणयैवाशु शाम्यत्यन्तर्मनोज्वरः ।
शरदागममात्रेण मिहिका महती यथा ॥ ३० ॥
svavicāraṇayaivāśu śāmyatyantarmanojvaraḥ ,
śaradāgamamātreṇa mihikā mahatī yathā 30
30. svavicāraṇayā eva āśu śāmyati antar manojvaraḥ
śaradāgamamātreṇa mihikā mahatī yathā
30. yathā śaradāgamamātreṇa mahatī mihikā (śāmyati)
tathā svavicāraṇayā eva āśu antar manojvaraḥ śāmyati
30. Through self-inquiry (svavicāraṇā) alone, the inner mental anguish (manojvara) quickly subsides, just as a thick fog (mihikā) disperses with the mere arrival of autumn.
स्वेनैव मनसा स्वानि स्वशरीरगतानि च ।
विचारयेन्द्रियाण्यन्तः कीदृशान्यथ कानि च ॥ ३१ ॥
svenaiva manasā svāni svaśarīragatāni ca ,
vicārayendriyāṇyantaḥ kīdṛśānyatha kāni ca 31
31. svena eva manasā svāni svaśarīragatāni ca
vicārayet indriyāṇi antaḥ kīdṛśāni atha kāni ca
31. svena eva manasā antaḥ svāni svaśarīragatāni
indriyāṇi ca vicārayet kīdṛśāni atha kāni ca
31. One should analyze internally, with one's own mind (manas), what kind of senses (indriya) are one's own and situated in one's own body, and what exactly they are.
कोऽहं कथमिदं किंवा कथं मरणजन्मनी ।
विचारयान्तरेवं त्वं महत्तामलमेष्यसि ॥ ३२ ॥
ko'haṃ kathamidaṃ kiṃvā kathaṃ maraṇajanmanī ,
vicārayāntarevaṃ tvaṃ mahattāmalameṣyasi 32
32. kaḥ aham katham idam kim vā katham maraṇajanmanī
vicāraya antare evam tvam mahattām alam eṣyasi
32. tvam antaḥ evam vicāraya kaḥ aham idam katham kim vā
maraṇajanmanī katham (bhavataḥ) (tatas) mahattām alam eṣyasi
32. Who am I? How is this (world)? Or what is this? How do birth and death (saṃsāra) occur? By reflecting thus internally, you will certainly attain true greatness (mahattā).
विचारणा परिज्ञातस्वभावस्य सतस्तव ।
हर्षामर्षदशाश्चेतस्तोलयिष्यन्ति नाचलम् ॥ ३३ ॥
vicāraṇā parijñātasvabhāvasya satastava ,
harṣāmarṣadaśāścetastolayiṣyanti nācalam 33
33. vicāraṇā parijñātasvabhāvasya sataḥ tava
harṣāmarṣadaśāḥ cetaḥ tolayiṣyanti na acalam
33. vicāraṇā parijñātasvabhāvasya tava sataḥ
harṣāmarṣadaśāḥ acalam cetaḥ na tolayiṣyanti
33. For you, whose intrinsic nature (svabhāva) has been fully understood through contemplation, the fluctuations of joy and irritation will not disturb your steadfast mind.
मनः कृष्णमृत्सृज्य शममेष्यति विज्वरम् ।
भूतपूर्ववपुर्भूत्वा तरङ्गः पयसीव ते ॥ ३४ ॥
manaḥ kṛṣṇamṛtsṛjya śamameṣyati vijvaram ,
bhūtapūrvavapurbhūtvā taraṅgaḥ payasīva te 34
34. manaḥ kṛṣṇamṛt utsṛjya śamam eṣyati vijvaram
bhūtapūrvavapuḥ bhūtvā taraṅgaḥ payasi iva te
34. te manaḥ kṛṣṇamṛt utsṛjya vijvaram śamam eṣyati,
taraṅgaḥ bhūtapūrvavapuḥ bhūtvā payasi iva.
34. Having discarded its dark impurities (kṛṣṇamṛt), your mind will achieve inner peace (śama), free from agitation, just as a wave, returning to its original substance (bhūtapūrvavapuḥ), merges into the water.
तिष्ठदेव मनोरूपं परित्यक्ष्यति तेऽनघ ।
कलङ्कविकलं कालं मन्वन्तरगताविव ॥ ३५ ॥
tiṣṭhadeva manorūpaṃ parityakṣyati te'nagha ,
kalaṅkavikalaṃ kālaṃ manvantaragatāviva 35
35. tiṣṭhat eva manorūpam parityakṣyati te anagha
kalaṅkavikalam kālam manvantaragatā iva
35. anagha,
te manorūpam tiṣṭhat eva (impurities) parityakṣyati,
kalaṅkavikalam (bhavati),
manvantaragatā iva kālam.
35. O sinless one (anagha), your mental form (manorūpam), even while it continues to exist, will cast off its impurities and become pure, just as time (kāla) becomes free of blemish when a cosmic cycle (manvantara) concludes.
अनुकम्प्या भविष्यन्ति श्रीमन्तः सर्व एव ते ।
दृष्टतत्त्वस्य तुष्टस्य जनाः पितुरिवावनौ ॥ ३६ ॥
anukampyā bhaviṣyanti śrīmantaḥ sarva eva te ,
dṛṣṭatattvasya tuṣṭasya janāḥ piturivāvanau 36
36. anukampyāḥ bhaviṣyanti śrīmantaḥ sarve eva te
dṛṣṭatattvasya tuṣṭasya janāḥ pituḥ iva avanau
36. dṛṣṭatattvasya tuṣṭasya te,
sarve eva śrīmantaḥ anukampyāḥ bhaviṣyanti,
avanau pituḥ iva janāḥ.
36. For you, who have realized the ultimate reality (tattva) and are deeply content, all those who are considered glorious (śrīmantaḥ) will indeed become objects of compassion, just as children on earth are viewed by their father.
विवेकदीपदृष्टात्मा मेर्वब्धिनभसामपि ।
अधो करिष्यसि नृप महत्तामुत्तमार्थदाम् ॥ ३७ ॥
vivekadīpadṛṣṭātmā mervabdhinabhasāmapi ,
adho kariṣyasi nṛpa mahattāmuttamārthadām 37
37. vivekadīpadṛṣṭātmā mervabdhnabhasām api
adhaḥ kariṣyasi nṛpa mahattām uttamārthadām
37. nṛpa vivekadīpadṛṣṭātmā meru-abdhi-nabhasām
api adhaḥ kariṣyasi uttamārthadām mahattām
37. O king, with your true self (ātman) perceived by the lamp of discrimination, you will surpass even Mount Meru, the oceans, and the skies, [thereby attaining] a greatness that bestows the highest purpose.
महत्तामागते चेतस्तव संसारवृत्तिषु ।
न निमज्जति हे साधो गोष्पदेष्विव वारणः ॥ ३८ ॥
mahattāmāgate cetastava saṃsāravṛttiṣu ,
na nimajjati he sādho goṣpadeṣviva vāraṇaḥ 38
38. mahattām āgate cetaḥ tava saṃsāravṛttiṣu na
nimajjati he sādho goṣpadeṣu iva vāraṇaḥ
38. he sādho tava cetaḥ mahattām āgate saṃsāravṛttiṣu
na nimajjati vāraṇaḥ goṣpadeṣu iva
38. O virtuous one, when your mind (cetas) has attained greatness, it does not sink into the worldly affairs (saṃsāra), just as an elephant (vāraṇa) would not sink in shallow puddles (goṣpada).
कृपणं तु मनो राजन्पेलवेऽपि निमज्जति ।
कार्ये गोष्पदतोयेऽपि जीर्णाङ्गो मशको यथा ॥ ३९ ॥
kṛpaṇaṃ tu mano rājanpelave'pi nimajjati ,
kārye goṣpadatoye'pi jīrṇāṅgo maśako yathā 39
39. kṛpaṇam tu manaḥ rājan pelave api nimajjati
kārye goṣpadatoye api jīrṇāṅgaḥ maśakaḥ yathā
39. rājan tu kṛpaṇam manaḥ pelave kārye api
goṣpadatoye api nimajjati yathā jīrṇāṅgaḥ maśakaḥ
39. But, O king, a wretched mind (manas) sinks even in a trivial matter (kārya), even in the water of a shallow puddle (goṣpadatoya), just like a mosquito (maśaka) with a frail body.
चेतोवासनया पङ्के कीटवत्परिमज्जसि ।
दृश्यमात्रावलम्बिन्या स्वया दीनतया तया ॥ ४० ॥
cetovāsanayā paṅke kīṭavatparimajjasi ,
dṛśyamātrāvalambinyā svayā dīnatayā tayā 40
40. cetaḥ vāsanayā paṅke kīṭavat parimajjasi
dṛśyamātrāvalambinyā svayā dīnatayā tayā
40. tvam ceto-vāsanayā svayā tayā dṛśyamātrāvalambinyā
dīnatayā paṅke kīṭavat parimajjasi
40. You are thoroughly immersed in the mud (paṅka) like an insect, due to the subtle impressions (vāsanā) of the mind (cetas) and that helplessness of yours which relies solely on perceptible objects.
तावत्तावन्महाबाहो स्वयं संत्यज्यतेऽखिलम् ।
यावद्यावत्परालोकः परमात्मैव शिष्यते ॥ ४१ ॥
tāvattāvanmahābāho svayaṃ saṃtyajyate'khilam ,
yāvadyāvatparālokaḥ paramātmaiva śiṣyate 41
41. tāvattāvat mahābāho svayam saṃtyajyate akhilam
yāvadyāvat parālokaḥ paramātmā eva śiṣyate
41. mahābāho yāvadyāvat svayam akhilam saṃtyajyate
tāvattāvat parālokaḥ paramātmā eva śiṣyate
41. O mighty-armed one, as everything is progressively relinquished by oneself, eventually only the supreme Self (paramātman) remains, which is the transcendent reality (parāloka).
तावत्प्रक्षाल्यते धातुर्यावद्धेमैव शिष्यते ।
तावदालोक्यते सर्वं यावदात्मैव लभ्यते ॥ ४२ ॥
tāvatprakṣālyate dhāturyāvaddhemaiva śiṣyate ,
tāvadālokyate sarvaṃ yāvadātmaiva labhyate 42
42. tāvat prakṣālyate dhātuḥ yāvat hema eva śiṣyate
tāvat ālokyate sarvam yāvat ātmā eva labhyate
42. yāvat hema eva śiṣyate tāvat dhātuḥ prakṣālyate
yāvat ātmā eva labhyate tāvat sarvam ālokyate
42. Just as an ore is purified until only gold remains, so too is everything investigated until only the Self (ātman) is realized.
सर्वः सार्विकया बुद्ध्या सर्वं सर्वत्र सर्वदा ।
सर्वथा संपरित्यज्य स्वात्मनात्मोपलभ्यते ॥ ४३ ॥
sarvaḥ sārvikayā buddhyā sarvaṃ sarvatra sarvadā ,
sarvathā saṃparityajya svātmanātmopalabhyate 43
43. sarvaḥ sārvikayā buddhyā sarvam sarvatra sarvadā
sarvathā saṃparityajya svātmanā ātma upalabhyate
43. sarvaḥ sārvikayā buddhyā sarvam sarvatra sarvadā
sarvathā saṃparityajya svātmanā ātma upalabhyate
43. By means of a universal intellect, everyone, completely renouncing all things, in all places, at all times, and in all ways, realizes the Self (ātman) through one's own self.
यावत्सर्वं न संत्यक्तं तावदात्मा न लभ्यते ।
सर्वावस्थापरित्यागे शेष आत्मेति कथ्यते ॥ ४४ ॥
yāvatsarvaṃ na saṃtyaktaṃ tāvadātmā na labhyate ,
sarvāvasthāparityāge śeṣa ātmeti kathyate 44
44. yāvat sarvam na saṃtyaktam tāvat ātmā na labhyate
sarvāvasthāparityāge śeṣaḥ ātmā iti kathyate
44. yāvat sarvam na saṃtyaktam tāvat ātmā na labhyate
sarvāvasthāparityāge śeṣaḥ ātmā iti kathyate
44. As long as everything is not entirely renounced, the Self (ātman) is not attained. Upon the complete abandonment of all conditions, that which remains is declared to be the Self (ātman).
यावदन्यन्न संत्यक्तं तावत्सामान्यमेव हि ।
वस्तु नासाद्यते साधो स्वात्मलाभे तु का कथा ॥ ४५ ॥
yāvadanyanna saṃtyaktaṃ tāvatsāmānyameva hi ,
vastu nāsādyate sādho svātmalābhe tu kā kathā 45
45. yāvat anyat na saṃtyaktam tāvat sāmānyam eva hi
vastu na āsādyate sādho svātmalābhe tu kā kathā
45. sādho yāvat anyat na saṃtyaktam tāvat sāmānyam
vastu eva hi na āsādyate svātmalābhe tu kā kathā
45. O virtuous one, as long as something else is not completely given up, even an ordinary object is certainly not attained. What, then, can be said about the attainment of one's own Self (ātman)?
यत्र सर्वात्मनैवात्मा लाभाय यतति स्वयम् ।
त्यक्तान्यकार्यं प्राप्नोति तन्नाम नृप नेतरत् ॥ ४६ ॥
yatra sarvātmanaivātmā lābhāya yatati svayam ,
tyaktānyakāryaṃ prāpnoti tannāma nṛpa netarat 46
46. yatra sarvātmanā eva ātmā lābhāya yatati svayam
tyaktānyakāryam prāpnoti tat nāma nṛpa na itarat
46. nṛpa yatra ātmā svayam sarvātmanā eva lābhāya
yatati tyaktānyakāryam tat nāma prāpnoti na itarat
46. O king, when the Self (ātman) itself strives for its own attainment with its entire being, having completely abandoned other activities, it obtains *that* (Self), and nothing else.
स्वात्मावलोकनार्थं तु तस्मात्सर्वं परित्यजेत् ।
सर्वं किंचित्परित्यज्य यद्दृष्टं तत्परं पदम् ॥ ४७ ॥
svātmāvalokanārthaṃ tu tasmātsarvaṃ parityajet ,
sarvaṃ kiṃcitparityajya yaddṛṣṭaṃ tatparaṃ padam 47
47. svātmāvalokanārtham tu tasmāt sarvam parityajet
sarvam kiñcit parityajya yat dṛṣṭam tat param padam
47. tasmāt tu svātmāvalokanārtham sarvam parityajet
sarvam kiñcit parityajya yat dṛṣṭam tat param padam
47. Therefore, for the sake of realizing one's own Self (ātman), one should abandon everything. Having completely given up all things, that which is then seen is the supreme state (param padam).
सकलकारणकार्यपरम्परामयजगद्गतवस्तुविजृम्भितम् ।
अलमपास्य मनः स्ववपुस्ततः परिविलाप्य यदेति तदेव तत् ॥ ४८ ॥
sakalakāraṇakāryaparamparāmayajagadgatavastuvijṛmbhitam ,
alamapāsya manaḥ svavapustataḥ parivilāpya yadeti tadeva tat 48
48. sakala-kāraṇa-kārya-paramparā-maya-jagat-gata-vastu-vijṛmbhitam
alam apāsya manaḥ sva-vapuḥ tataḥ
parivilāpya yat eti tat eva tat
48. sakalakāraṇakāryaparamparāmayajagaddgatavastuvijṛmbhitam
manaḥ
alam apāsya tataḥ sva-vapuḥ
parivilāpya yat eti tat eva tat
48. Having thoroughly discarded the mind, which is a manifestation arising from objects within the world - a world composed of the entire chain of causes and effects - and then, having completely dissolved one's own body, whatever one attains, that alone is That [ultimate reality].

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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

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utpatti prakaraṇa

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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 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 (current chapter) 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