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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-9

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श्रीवसिष्ठ उवाच ।
इति सिद्धगणोद्गीता गीताः श्रुत्वा महीपतिः ।
विषादमाजगामाशु भीरू रणरवादिव ॥ १ ॥
śrīvasiṣṭha uvāca ,
iti siddhagaṇodgītā gītāḥ śrutvā mahīpatiḥ ,
viṣādamājagāmāśu bhīrū raṇaravādiva 1
1. śrīvasiṣṭha uvāca iti siddhagaṇodgītāḥ gītāḥ śrutvā
mahīpatiḥ viṣādam ājagāma āśu bhīruḥ raṇaravāt iva
1. śrīvasiṣṭha uvāca iti siddhagaṇodgītāḥ gītāḥ śrutvā
mahīpatiḥ raṇaravāt iva bhīruḥ āśu viṣādam ājagāma
1. Śrī Vasiṣṭha said: Having heard these verses, thus sung by the groups of Siddhas, the king quickly became dejected, just as a timid person would at the roar of battle.
जगाम परिवारं स्वमाकर्षन्स्वगृहं प्रति ।
स्वतीरवृक्षानुगतः सरिदोघ इवार्णवम् ॥ २ ॥
jagāma parivāraṃ svamākarṣansvagṛhaṃ prati ,
svatīravṛkṣānugataḥ saridogha ivārṇavam 2
2. jagāma parivāram svam ākarṣan svagṛham prati
svatīravṛkṣānugataḥ saridoghaḥ iva arṇavam
2. (saḥ) svam parivāram ākarṣan svagṛham prati
jagāma svatīravṛkṣānugataḥ saridoghaḥ iva arṇavam
2. He returned towards his own house, drawing his retinue with him, just as a river current, accompanied by its bank-side trees, flows to the ocean.
परिवारमशेषेण विसृज्य स्वं स्वमालयम् ।
एक एवारुरोहाग्र्यं गृहमर्क इवाचलम् ॥ ३ ॥
parivāramaśeṣeṇa visṛjya svaṃ svamālayam ,
eka evārurohāgryaṃ gṛhamarka ivācalam 3
3. parivāram aśeṣeṇa visṛjya svam svam ālayam
ekaḥ eva ārurūha agryam gṛham arkaḥ iva acalam
3. aśeṣeṇa parivāram svam svam ālayam visṛjya,
ekaḥ eva,
arkaḥ acalam iva,
agryam gṛham ārurūha
3. Having completely dismissed his entire retinue to their respective dwellings, he alone ascended the highest chamber, like the sun ascending a mountain.
तत्र प्रोड्डयनालोलखगपक्षतिचञ्चलाः ।
आलोकयंल्लोकगतीर्विललापेदमाकुलः ॥ ४ ॥
tatra proḍḍayanālolakhagapakṣaticañcalāḥ ,
ālokayaṃllokagatīrvilalāpedamākulaḥ 4
4. tatra proḍḍayanālolakhagapakṣaticañcalāḥ
ālokayan lokagatīḥ vilalāpa idam ākulaḥ
4. tatra proḍḍayanālolakhagapakṣaticañcalāḥ
lokagatīḥ ālokayan ākulaḥ idam vilalāpa
4. There, as he observed the movements of the world (lokagati), which were as restless as the fluttering wings of birds soaring upwards, he, greatly distressed (ākulaḥ), lamented thus.
हा कष्टमतिकष्टासु लोकलोलदशास्वयम् ।
पाषाणेष्विव पाषाणा आलुठामि बलादहम् ॥ ५ ॥
hā kaṣṭamatikaṣṭāsu lokaloladaśāsvayam ,
pāṣāṇeṣviva pāṣāṇā āluṭhāmi balādaham 5
5. hā kaṣṭam atikaṣṭāsu lokaloladaśāsu ayam
pāṣāṇeṣu iva pāṣāṇāḥ āluṭhāmi balāt aham
5. hā kaṣṭam अतिकष्टासु लोकलोलदशासु,
अयम् अहम्,
पाषाणेषु पाषाणाः इव,
बलात् आलुठामि
5. Alas, alas! In these extremely harsh and restless conditions of the world, I am forcibly tossed about like stones among other stones.
अपर्यन्तस्य कालस्य कोऽप्यंशो जीव्यते मया ।
तस्मिन्भावं निबध्नामि धिङ्नामधमचेतनम् ॥ ६ ॥
aparyantasya kālasya ko'pyaṃśo jīvyate mayā ,
tasminbhāvaṃ nibadhnāmi dhiṅnāmadhamacetanam 6
6. aparyantasya kālasya kaḥ api aṃśaḥ jīvyate mayā
tasmin bhāvam nibadhnāmi dhik nāma adhamacetanam
6. mayā aparyantasya kālasya kaḥ api aṃśaḥ jīvyate.
tasmin bhāvam nibadhnāmi.
dhik nāma adhamacetanam
6. Only a small fraction of boundless time (kāla) is lived by me, yet I attach my feelings to that. Shame, indeed, upon this wretched consciousness!
कियन्मात्रमिदं नाम राज्यमाजीवितं मम ।
किमेतेन विना दुःखं तिष्ठामि हतधीर्यथा ॥ ७ ॥
kiyanmātramidaṃ nāma rājyamājīvitaṃ mama ,
kimetena vinā duḥkhaṃ tiṣṭhāmi hatadhīryathā 7
7. kiyanmātram idam nāma rājyam ājīvitam mama
kim etena vinā duḥkham tiṣṭhāmi hatadhīḥ yathā
7. idam mama ājīvitam nāma rājyam kiyanmātram?
etena vinā duḥkham hatadhīḥ yathā kim tiṣṭhāmi?
7. How trivial is this so-called kingdom, this life of mine? Why do I remain distressed without it, as if my intellect were completely bewildered?
आदावन्तेऽप्यनन्तोऽहं मध्ये पेलवजीवितः ।
बालश्चित्रेन्दुनेवाहं किं मुधा धृतिमास्थितः ॥ ८ ॥
ādāvante'pyananto'haṃ madhye pelavajīvitaḥ ,
bālaścitrendunevāhaṃ kiṃ mudhā dhṛtimāsthitaḥ 8
8. ādau ante api anantaḥ aham madhye pelavajīvitaḥ
bālaḥ citrendunā iva aham kim mudhā dhṛtim āsthitaḥ
8. aham ādau ante api anantaḥ madhye pelavajīvitaḥ.
aham bālaḥ citrendunā iva mudhā dhṛtim kim āsthitaḥ?
8. I am infinite at the beginning and at the end, but in the middle, my life is fragile. Why do I, like a child captivated by a painted moon, vainly cling to resolve?
प्रपञ्चरहितेनाहमिन्द्रजालेन जालिना ।
हा कष्टमतिमुह्यामि केनास्मि परिमोहितः ॥ ९ ॥
prapañcarahitenāhamindrajālena jālinā ,
hā kaṣṭamatimuhyāmi kenāsmi parimohitaḥ 9
9. prapañcarahitena aham indrajālena jālinā hā
kaṣṭam ati muhyāmi kena asmi parimohitaḥ
9. aham prapañcarahitena indrajālena jālinā parimohitaḥ asmi.
hā kaṣṭam! aham ati muhyāmi.
kena asmi parimohitaḥ?
9. I am deluded by an illusion (indrajāla) that is devoid of true manifestation, as if by a mere illusionist. Alas, how distressing! I am utterly bewildered. By whom have I been so completely enchanted?
यद्वस्तु यच्च वा रम्यं यदुदारमकृत्रिमम् ।
किंचित्तदिह नास्त्येव किंनिष्ठेह मतिर्मम ॥ १० ॥
yadvastu yacca vā ramyaṃ yadudāramakṛtrimam ,
kiṃcittadiha nāstyeva kiṃniṣṭheha matirmama 10
10. yat vastu yat ca vā ramyam yat udāram akṛtrimam
kiñcit tat iha na asti eva kiṃniṣṭhā iha matiḥ mama
10. yat vastu,
yat ca ramyam,
yat udāram akṛtrimam – tat kiñcit api iha na asti eva.
iha mama matiḥ kiṃniṣṭhā?
10. Whatever object is beautiful, noble, or genuine - nothing of that kind truly exists here. Upon what, then, can my mind (mati) be fixed in this world?
दूरस्थमप्यदूरस्थं यन्मे मनसि वर्तते ।
इति निश्चित्य बाह्यार्थभावनां संत्यजाम्यहम् ॥ ११ ॥
dūrasthamapyadūrasthaṃ yanme manasi vartate ,
iti niścitya bāhyārthabhāvanāṃ saṃtyajāmyaham 11
11. dūrastham api adūrastham yat me manasi vartate
iti niścitya bāhyārthabhāvanām saṃtyajāmi aham
11. aham yat dūrastham api adūrastham me manasi
vartate iti niścitya bāhyārthabhāvanām saṃtyajāmi
11. What is both far away and near, and what resides within my mind - having ascertained this, I abandon the contemplation of external objects.
लोकाजवं जवीभावः सलिलावर्तभङ्गुरः ।
दृष्टोऽद्यापि हि दुःखाय केयमास्था सुखं प्रति ॥ १२ ॥
lokājavaṃ javībhāvaḥ salilāvartabhaṅguraḥ ,
dṛṣṭo'dyāpi hi duḥkhāya keyamāsthā sukhaṃ prati 12
12. lokājavam javībhāvaḥ salilāvartabhaṅguraḥ dṛṣṭaḥ
adyāpi hi duḥkhāya kā iyam āsthā sukham prati
12. lokājavam javībhāvaḥ salilāvartabhaṅguraḥ hi
adyāpi duḥkhāya dṛṣṭaḥ sukham prati iyam āsthā kā
12. The swiftness of the world, this state of haste, is perishable like an eddy in water. It has invariably been observed to lead to suffering (duḥkha) even now. What is this attachment to happiness?
प्रत्यब्दं प्रतिमासं च प्रत्यहं च प्रतिक्षणम् ।
सुखानि दुःखपिण्डानि दुःखानि तु पुनः पुनः ॥ १३ ॥
pratyabdaṃ pratimāsaṃ ca pratyahaṃ ca pratikṣaṇam ,
sukhāni duḥkhapiṇḍāni duḥkhāni tu punaḥ punaḥ 13
13. pratyabdam pratimāsam ca pratyaham ca pratikṣaṇam
sukhāni duḥkhapiṇḍāni duḥkhāni tu punaḥ punaḥ
13. pratyabdam pratimāsam ca pratyaham ca pratikṣaṇam
sukhāni duḥkhapiṇḍāni duḥkhāni tu punaḥ punaḥ
13. Every year, every month, every day, and every moment, what seem to be pleasures are merely agglomerations of suffering (duḥkha); and sufferings (duḥkha), moreover, manifest repeatedly.
परामृष्टं विशिष्टं हि दृष्टं नष्टं न भावितम् ।
अत्रस्थं न तदस्तीह सतां यत्रास्तु संस्थितिः ॥ १४ ॥
parāmṛṣṭaṃ viśiṣṭaṃ hi dṛṣṭaṃ naṣṭaṃ na bhāvitam ,
atrasthaṃ na tadastīha satāṃ yatrāstu saṃsthitiḥ 14
14. parāmṛṣṭam viśiṣṭam hi dṛṣṭam naṣṭam na bhāvitam
atrastham na tat asti iha satām yatra astu saṃsthitiḥ
14. yat parāmṛṣṭam viśiṣṭam hi dṛṣṭam tat naṣṭam na bhāvitam
satām yatra saṃsthitiḥ astu tat atrastham iha na asti
14. Whatever is thoroughly reflected upon, distinguished, and truly seen, eventually perishes and cannot be established (as permanent). No such thing exists here, where the virtuous (sat) could find a stable abiding.
अरज्जुरेव बद्धोऽहमपङ्कोऽस्मि कलङ्कितः ।
पतितोस्म्युपरिस्थोपि हा ममात्मन्हता स्थितिः ॥ १६ ॥
arajjureva baddho'hamapaṅko'smi kalaṅkitaḥ ,
patitosmyuparisthopi hā mamātmanhatā sthitiḥ 16
16. arajjūḥ eva baddhaḥ aham apaṅkaḥ asmi kalaṅkitaḥ
patitaḥ asmi uparisthaḥ api hā mama ātman hatā sthitiḥ
16. hā mama ātman (paśya) hatā sthitiḥ
(mama)! (aham) arajjūḥ eva baddhaḥ
(asmi) apaṅkaḥ (api) kalaṅkitaḥ asmi
uparisthaḥ api (aham) patitaḥ asmi
16. Alas, O my self (ātman), what a wretched condition (sthitiḥ) I am in! I am bound without a rope, yet I am stained without any mud. I have fallen, even though I remain at the top.
अद्य ये महतां मूर्ध्नि ते दिनैर्निपतन्त्यधः ।
हतचित्तमहत्तायां कैषा विश्वस्तता वत ॥ १७ ॥
adya ye mahatāṃ mūrdhni te dinairnipatantyadhaḥ ,
hatacittamahattāyāṃ kaiṣā viśvastatā vata 17
17. adya ye mahatām mūrdhni te dinaiḥ nipatanti adhaḥ
hata-citta-mahattāyām kā eṣā viśvastatā vata
17. adya ye mahatām mūrdhni (sthāpitāḥ santi) te dinaiḥ adhaḥ
nipatanti (hi) hata-citta-mahattāyām eṣā kā viśvastatā vata
17. Those who are at the pinnacle of power today will fall low within days. Alas, what is this confidence (viśvastatā) when the greatness (mahattā) of the mind (citta) is destroyed?
क इमे मे महाभोगाः क इमे मम बान्धवाः ।
बालो भूतमयेनेव संकेतेनाहमाकुलः ॥ १८ ॥
ka ime me mahābhogāḥ ka ime mama bāndhavāḥ ,
bālo bhūtamayeneva saṃketenāhamākulaḥ 18
18. ke ime me mahābhogāḥ ke ime mama bāndhavāḥ
bālaḥ bhūtamayena iva saṃketena aham ākulaḥ
18. ke ime me mahābhogāḥ? ke ime mama bāndhavāḥ? aham
bālaḥ iva bhūtamayena saṃketena ākulaḥ (asmi)
18. What are these great enjoyments (mahābhogāḥ) of mine? What are these relatives (bāndhavāḥ) of mine? I am bewildered, like a child, by a mere material illusion (bhūtamayena saṃketena).
स्वयमेव निबध्नामि जरामरणरागिणीम् ।
किमिमामहमेतेषु धृतिमुद्वेगकारिणीम् ॥ १९ ॥
svayameva nibadhnāmi jarāmaraṇarāgiṇīm ,
kimimāmahameteṣu dhṛtimudvegakāriṇīm 19
19. svayam eva nibadhnāmi jarā-maraṇa-rāgiṇīm
kim imām aham eteṣu dhṛtim udvega-kāriṇīm
19. kim aham svayam eva (mama) jarā-maraṇa-rāgiṇīm
udvega-kāriṇīm imām dhṛtim eteṣu nibadhnāmi?
19. Why do I myself bind myself to this resolve (dhṛtim) that is attached to old age and death (jarā-maraṇa-rāgiṇīm) and causes agitation (udvega-kāriṇīm) amidst these very things?
यातु तिष्ठतु वा सम्यङ् ममैतां प्रति को ग्रहः ।
बुद्बुदश्रीरिवैषा हि मिथ्यैवेत्थमुपस्थिता ॥ २० ॥
yātu tiṣṭhatu vā samyaṅ mamaitāṃ prati ko grahaḥ ,
budbudaśrīrivaiṣā hi mithyaivetthamupasthitā 20
20. yātu tiṣṭhatu vā samyak mama etām prati kaḥ grahaḥ
budbuddaśrīḥ iva eṣā hi mithyā eva ittham upasthitā
20. yātu vā tiṣṭhatu samyak mama etām prati kaḥ grahaḥ
hi eṣā budbuddaśrīḥ iva ittham mithyā eva upasthitā
20. Whether it goes or stays well, what concern do I have for this (world)? For this (world) has indeed appeared thus, like the fleeting beauty of a bubble, being utterly illusory.
ते महाविभवा भोगास्ते सन्तः स्निग्धबान्धवाः ।
सर्वं स्मृतिपथं प्राप्तं वर्तमानेऽपि का धृतिः ॥ २१ ॥
te mahāvibhavā bhogāste santaḥ snigdhabāndhavāḥ ,
sarvaṃ smṛtipathaṃ prāptaṃ vartamāne'pi kā dhṛtiḥ 21
21. te mahāvibhavāḥ bhogāḥ te santaḥ snigdhabāndhavāḥ
sarvam smṛtipatham prāptam vartamāne api kā dhṛtiḥ
21. te mahāvibhavāḥ bhogāḥ te santaḥ snigdhabāndhavāḥ
sarvam smṛtipatham prāptam vartamāne api kā dhṛtiḥ
21. Those enjoyments of great opulence, those loving relatives - all of it has become a mere memory. Even in the present moment, what resolve or steadfastness can one possess?
क्व धनानि महीपानां ब्रह्मणः क्व जगन्ति वा ।
प्राक्तनानि प्रयातानि केयं विश्वस्तता मम ॥ २२ ॥
kva dhanāni mahīpānāṃ brahmaṇaḥ kva jaganti vā ,
prāktanāni prayātāni keyaṃ viśvastatā mama 22
22. kva dhanāni mahīpānām brahmaṇaḥ kva jaganti vā
prāktanāni prayātāni kā iyam viśvastatā mama
22. kva dhanāni mahīpānām brahmaṇaḥ kva jaganti vā
prāktanāni prayātāni kā iyam viśvastatā mama
22. Where are the riches of kings, and where are the worlds of Brahmā (brahman)? All things of the past have vanished. What is this trust (in permanence) that I hold?
गिलितानीन्द्रलक्षाणि बुद्बुदानीव वारिणि ।
मां जीवितनिबद्धास्थं विहसिष्यन्ति साधवः ॥ २३ ॥
gilitānīndralakṣāṇi budbudānīva vāriṇi ,
māṃ jīvitanibaddhāsthaṃ vihasiṣyanti sādhavaḥ 23
23. gilitāni indralakṣāṇi budbudāni iva vāriṇi
mām jīvitanibaddhāstham vihasiṣyanti sādhavah
23. indralakṣāṇi vāriṇi budbudāni iva gilitāni
mām jīvitanibaddhāstham vihasiṣyanti sādhavah
23. Countless Indras have been swallowed, like bubbles in water. The wise (sages) will laugh at me, who is so firmly attached to this fleeting life.
ब्रह्मणां कोटयो याता गताः सर्गपरम्पराः ।
प्रयाताः पांसुवद्भूपाः का धृतिर्मम जीविते ॥ २४ ॥
brahmaṇāṃ koṭayo yātā gatāḥ sargaparamparāḥ ,
prayātāḥ pāṃsuvadbhūpāḥ kā dhṛtirmama jīvite 24
24. brahmaṇām koṭayaḥ yātāḥ gatāḥ sargaparamparāḥ |
prayātāḥ pāṃsuvat bhūpāḥ kā dhṛtiḥ mama jīvite ||
24. brahmaṇām koṭayaḥ yātāḥ gatāḥ sargaparamparāḥ
pāṃsuvat bhūpāḥ prayātāḥ mama jīvite kā dhṛtiḥ
24. Millions of Brahmās have come and gone, as have successions of creations. Kings have passed away like dust. What endurance (dhṛti) do I have in this life?
संसाररात्रिदुःस्वप्ने चेत्ये देहमये भ्रमे ।
आस्थां चेदनुबध्नामि तत्रेमां तु धिगस्थितिम् ॥ २५ ॥
saṃsārarātriduḥsvapne cetye dehamaye bhrame ,
āsthāṃ cedanubadhnāmi tatremāṃ tu dhigasthitim 25
25. saṃsārarātriduḥsvapne cetye dehamaye bhrame | āsthām
cet anubadhnāmi tatra imām tu dhik asthitim ||
25. cet saṃsārarātriduḥsvapne cetye dehamaye bhrame āsthām anubadhnāmi,
tu tatra imām asthitim dhik
25. If I develop attachment (āsthā) in this delusion (bhrama) of a body-made world, which is like a terrible dream (duḥsvapne) in the night of transmigration (saṃsāra), then woe to this unstable state!
अयं सोऽहमिति व्यर्थकल्पनाऽसत्स्वरूपिणी ।
अहंकारपिशाचेन किमज्ञवदहं स्थितः ॥ २६ ॥
ayaṃ so'hamiti vyarthakalpanā'satsvarūpiṇī ,
ahaṃkārapiśācena kimajñavadahaṃ sthitaḥ 26
26. ayam saḥ aham iti vyarthakalpanā asatsvarūpiṇī
| ahaṅkārapśācena kim ajñavat aham sthitaḥ ||
26. kim aham ayam saḥ aham iti vyarthakalpanā
asatsvarūpiṇī [sati] ahaṅkārapśācena ajñavat sthitaḥ
26. Why do I remain like an ignorant person, caught by the demon of ego (ahaṅkāra), with this useless, false imagination of 'I am that'?
हतं हतमिदं कस्मादायुराततयानया ।
पश्यन्नपि न पश्यामि सूक्ष्मया काललेखया ॥ २७ ॥
hataṃ hatamidaṃ kasmādāyurātatayānayā ,
paśyannapi na paśyāmi sūkṣmayā kālalekhayā 27
27. hatam hatam idam kasmāt āyuḥ ātatayā anayā |
paśyan api na paśyāmi sūkṣmayā kālarekṣayā ||
27. kasmāt idam āyuḥ anayā ātatayā sūkṣmayā kālarekṣayā
hatam hatam [bhavati]? [aham] paśyan api na paśyāmi
27. Why is this life (āyuḥ) destroyed, destroyed, by this extended thread? Although seeing, I do not perceive the subtle course of time (kāla).
पादपीठे कृतेशानाः शार्ङ्गिक्रीडनकन्दुकाः ।
कालकापालिकाग्रस्ताः किमास्थे मयि वल्गसि ॥ २८ ॥
pādapīṭhe kṛteśānāḥ śārṅgikrīḍanakandukāḥ ,
kālakāpālikāgrastāḥ kimāsthe mayi valgasi 28
28. pādapīṭhe kṛteśānāḥ śārṅgikrīḍanakandukāḥ
kālakāpālikāgrastāḥ kim āsthe mayi valgasi
28. [he tvam] pādapīṭhe kṛteśānāḥ,
śārṅgikrīḍanakandukāḥ,
kālakāpālikāgrastāḥ (santo),
mayi āsthe kim valgasi?
28. O you whose lords are reduced to footstools, who are mere play-balls for Viṣṇu, and who are seized by the Kāpālikas of time (death), why do you boast and prance in this mortal condition of mine?
अजस्रमुपयान्त्येते यान्ति चाद्यापि वासराः ।
अविनष्टैकसद्वस्तुर्दृष्टो नाद्यापि वासरः ॥ २९ ॥
ajasramupayāntyete yānti cādyāpi vāsarāḥ ,
avinaṣṭaikasadvasturdṛṣṭo nādyāpi vāsaraḥ 29
29. ajasram upayanti ete yānti ca adya api vāsarāḥ
avinaṣṭaikasadvastuḥ dṛṣṭaḥ na adya api vāsaraḥ
29. ete vāsarāḥ ajasram upayanti ca yānti api adya.
avinaṣṭaikasadvastuḥ vāsaraḥ na dṛṣṭaḥ api adya.
29. These days constantly come and go, even now. But a day that possesses a single imperishable true (sat) essence has not been seen even today.
सारसाः सरसीवैते सर्वस्मिञ्जनचेतसि ।
भोगा एव स्फुरन्त्यन्तर्न तु स्वपददृष्टयः ॥ ३० ॥
sārasāḥ sarasīvaite sarvasmiñjanacetasi ,
bhogā eva sphurantyantarna tu svapadadṛṣṭayaḥ 30
30. sārasāḥ sarasī iva ete sarvasmin jana-cetasi
bhogāḥ eva sphuranti antaḥ na tu svapada-dṛṣṭayaḥ
30. ete bhogāḥ sārasāḥ sarasī iva sarvasmin jana-cetasi eva antaḥ sphuranti,
tu svapada-dṛṣṭayaḥ na (sphuranti).
30. Like cranes in a lake, these worldly enjoyments (bhoga) alone flash forth within all people's minds; but not insights into their own true (svapada) nature.
कष्टात्कष्टतरं प्राप्तो दुःखाद्दुःखतरं गतः ।
अद्यापि न विरक्तोस्मि हा धिङ्मामधमाशयम् ॥ ३१ ॥
kaṣṭātkaṣṭataraṃ prāpto duḥkhādduḥkhataraṃ gataḥ ,
adyāpi na viraktosmi hā dhiṅmāmadhamāśayam 31
31. kaṣṭāt kaṣṭataram prāptaḥ duḥkhāt duḥkhataram gataḥ
adya api na viraktaḥ asmi hā dhik mām adhamāśayam
31. aham (implied) kaṣṭāt kaṣṭataram prāptaḥ,
duḥkhāt duḥkhataram gataḥ (asmi).
adya api na viraktaḥ asmi.
hā! adhamāśayam mām dhik!
31. Having fallen into a state worse than my previous misfortune, and having reached a suffering greater than my previous sorrows, even now I am not detached. Alas! Shame on me, the low-minded one!
येषु येषु दृढा बद्धा भावना भव्यवस्तुषु ।
तानि तानि विनष्टानि दृष्टानि किमिहोत्तमम् ॥ ३२ ॥
yeṣu yeṣu dṛḍhā baddhā bhāvanā bhavyavastuṣu ,
tāni tāni vinaṣṭāni dṛṣṭāni kimihottamam 32
32. yeṣu yeṣu dṛḍhā baddhā bhāvanā bhavyavastuṣu
tāni tāni vinaṣṭāni dṛṣṭāni kim iha uttamam
32. yeṣu yeṣu bhavyavastuṣu dṛḍhā bhāvanā baddhā
tāni tāni vinaṣṭāni dṛṣṭāni kim iha uttamam
32. Whatever excellent objects one firmly attaches their thoughts (bhāvanā) to, those very objects are observed to perish. What, then, is truly superior in this world?
यन्मध्ये यच्च पर्यन्ते यदापाते मनोरमम् ।
सर्वमेवापवित्रं तद्विनाशामेध्यदूषितम् ॥ ३३ ॥
yanmadhye yacca paryante yadāpāte manoramam ,
sarvamevāpavitraṃ tadvināśāmedhyadūṣitam 33
33. yat madhye yat ca paryante yat āpāte manoramam
sarvam eva apavitram tat vināśāmedhyadūṣitam
33. yat āpāte madhye ca paryante manoramam
sarvam eva apavitram tat vināśāmedhyadūṣitam
33. Whatever is charming at its beginning, in its middle, or at its end – all of that is indeed impure, contaminated by its eventual destruction and inherent filth.
येषु येषु पदार्थेषु धृतिं बध्नाति मानवः ।
तेषु तेष्वेव तस्यायं दृष्टो नाशोदयो भृशम् ॥ ३४ ॥
yeṣu yeṣu padārtheṣu dhṛtiṃ badhnāti mānavaḥ ,
teṣu teṣveva tasyāyaṃ dṛṣṭo nāśodayo bhṛśam 34
34. yeṣu yeṣu padārtheṣu dhṛtim badhnāti mānavaḥ
teṣu teṣu eva tasya ayam dṛṣṭaḥ nāśodayaḥ bhṛśam
34. mānavaḥ yeṣu yeṣu padārtheṣu dhṛtim badhnāti
tasya ayam nāśodayaḥ teṣu teṣu eva bhṛśam dṛṣṭaḥ
34. Whatever objects a human being fixes his attachment (dhṛti) upon, in those very same objects, his intense experience of rise and destruction (nāśodaya) is observed.
श्वःश्वः पापीयसीमेष श्वःश्वः क्रूरतरामपि ।
श्वःश्वः स्वेदकरीमेति दशामिह जडो जनः ॥ ३५ ॥
śvaḥśvaḥ pāpīyasīmeṣa śvaḥśvaḥ krūratarāmapi ,
śvaḥśvaḥ svedakarīmeti daśāmiha jaḍo janaḥ 35
35. śvaḥśvaḥ pāpīyasīm eṣa śvaḥśvaḥ krūratarām api
śvaḥśvaḥ svedakarīm eti daśām iha jaḍaḥ janaḥ
35. iha jaḍaḥ janaḥ śvaḥśvaḥ pāpīyasīm śvaḥśvaḥ
krūratarām api śvaḥśvaḥ svedakarīm daśām eti
35. Here, the ignorant person (jaḍa jana), day by day, attains an increasingly sinful, even more cruel, and more distressing state.
अज्ञानैकहतो बाल्ये यौवने मदनाहतः ।
शेषे कलत्रचिन्तार्तः किं करोति कदा जडः ॥ ३६ ॥
ajñānaikahato bālye yauvane madanāhataḥ ,
śeṣe kalatracintārtaḥ kiṃ karoti kadā jaḍaḥ 36
36. ajñānaikahataḥ bālye yauvane madanāhataḥ
śeṣe kalatracintārtaḥ kim karoti kadā jaḍaḥ
36. bālye ajñānaikahataḥ yauvane madanāhataḥ
śeṣe kalatracintārtaḥ jaḍaḥ kadā kim karoti
36. When, then, can a dull-witted person (jaḍa), struck by ignorance (ajñāna) in childhood, afflicted by desire in youth, and tormented by anxiety for his family in old age, ever achieve anything?
आगमापायि विरसं दशावैषम्यदूषितम् ।
असारसारं संसारं किं तत्पश्यति दुर्मतिः ॥ ३७ ॥
āgamāpāyi virasaṃ daśāvaiṣamyadūṣitam ,
asārasāraṃ saṃsāraṃ kiṃ tatpaśyati durmatiḥ 37
37. āgamāpāyi virasam daśāvaiṣamyadūṣitam
asārasāram saṃsāram kim tat paśyati durmatiḥ
37. durmatiḥ āgamāpāyi virasam daśāvaiṣamyadūṣitam
asārasāram saṃsāram tat kim paśyati
37. What does such a foolish person (durmati) perceive in this worldly existence (saṃsāra), which is ephemeral, devoid of true joy, corrupted by the inequalities of life's stages, and utterly lacking in real substance?
राजसूयाश्वमेधाद्यैरिष्ट्वा यज्ञशतैरपि ।
महाकल्पान्तमप्यंशं स्वर्गं प्राप्नोति नाधिकम् ॥ ३८ ॥
rājasūyāśvamedhādyairiṣṭvā yajñaśatairapi ,
mahākalpāntamapyaṃśaṃ svargaṃ prāpnoti nādhikam 38
38. rājasūyāśvamedhādyaiḥ iṣṭvā yajñaśataiḥ api
mahākalpāntam api aṃśam svargam prāpnoti na adhikam
38. rājasūyāśvamedhādyaiḥ yajñaśataiḥ api iṣṭvā
mahākalpāntam api aṃśam svargam adhikam na prāpnoti
38. Even by performing hundreds of Vedic rituals (yajña), such as the Rājasūya and Aśvamedha, one attains only a portion of heaven (svarga), which lasts merely until the end of a great cosmic age (mahākalpa), and nothing more.
कोऽसौ स्वर्गोऽस्ति भूमौ वा पाताले वा प्रदेशकः ।
न यत्राभिभवन्त्येता दुर्भ्रमर्य इवापदः ॥ ३९ ॥
ko'sau svargo'sti bhūmau vā pātāle vā pradeśakaḥ ,
na yatrābhibhavantyetā durbhramarya ivāpadaḥ 39
39. kaḥ asau svargaḥ asti bhūmau vā pātāle vā pradeśakaḥ
na yatra abhibhavanti etāḥ durbhrāmaryaḥ iva āpadaḥ
39. asau svargaḥ vā bhūmau vā pātāle vā pradeśakaḥ kaḥ asti
yatra etāḥ āpadaḥ durbhrāmaryaḥ iva na abhibhavanti
39. Where is that heaven (svarga) or region, be it on earth or in the netherworld, where these calamities (āpada) – which are like troublesome, buzzing insects – do not torment one?
निजचेतोविलव्यालाः शरीरस्थलपल्लवाः ।
आधयो व्याधयश्चैते निवार्यन्ते कथं किल ॥ ४० ॥
nijacetovilavyālāḥ śarīrasthalapallavāḥ ,
ādhayo vyādhayaścaite nivāryante kathaṃ kila 40
40. nija-cetaḥ-vila-vyālāḥ śarīra-sthala-pallavāḥ
ādhayaḥ vyādhayaḥ ca ete nivāryante katham kila
40. ete nija-cetaḥ-vila-vyālāḥ śarīra-sthala-pallavāḥ
ādhayaḥ vyādhayaḥ ca katham kila nivāryante
40. The serpents (vyālāḥ) dwelling in the caverns (vila) of one's own mind (nija-cetas) manifest as sprouts (pallavāḥ) in the field (sthala) of the body (śarīra). How indeed can these mental anxieties (ādhayaḥ) and physical ailments (vyādhayaḥ) be averted?
सतोऽसत्ता स्थिता मूर्ध्नि मूर्ध्नि रम्येष्वरम्यता ।
सुखेषु मूर्ध्नि दुःखानि किमेकं संश्रयाम्यहम् ॥ ४१ ॥
sato'sattā sthitā mūrdhni mūrdhni ramyeṣvaramyatā ,
sukheṣu mūrdhni duḥkhāni kimekaṃ saṃśrayāmyaham 41
41. sataḥ asattā sthitā mūrdhni mūrdhni ramyeṣu aramyatā
sukheṣu mūrdhni duḥkhāni kim ekam saṃśrayāmi aham
41. sataḥ mūrdhni asattā sthitā ramyeṣu mūrdhni aramyatā
sukheṣu mūrdhni duḥkhāni aham ekam kim saṃśrayāmi
41. At the peak (mūrdhni) of existence (sataḥ) resides non-existence (asattā); at the peak of delightful things (ramyeṣu) is non-delightfulness (aramyatā); and at the peak of joys (sukheṣu) are sorrows (duḥkhāni). What single thing can I take refuge in?
जायन्ते च म्रियन्ते च प्राकृताः क्षुद्रजन्तवः ।
धरा तैरेव नीरन्ध्रा दुर्लभाः साधुसाधवः ॥ ४२ ॥
jāyante ca mriyante ca prākṛtāḥ kṣudrajantavaḥ ,
dharā taireva nīrandhrā durlabhāḥ sādhusādhavaḥ 42
42. jāyante ca mriyante ca prākṛtāḥ kṣudra-jantavaḥ
dharā taiḥ eva nīrandhrā durlabhāḥ sādhu-sādhavaḥ
42. prākṛtāḥ kṣudra-jantavaḥ ca jāyante ca mriyante
dharā taiḥ eva nīrandhrā sādhu-sādhavaḥ durlabhāḥ
42. Ordinary, petty creatures (kṣudra-jantavaḥ) are born (jāyante) and die (mriyante). The earth (dharā) is densely packed (nīrandhrā) by them (taiḥ eva); truly good and saintly individuals (sādhu-sādhavaḥ) are rare (durlabhāḥ).
नीलोत्पलालिनयनाः परमप्रेमभूषणाः ।
हासायैव विलासिन्यः क्षणभङ्गितया स्थिताः ॥ ४३ ॥
nīlotpalālinayanāḥ paramapremabhūṣaṇāḥ ,
hāsāyaiva vilāsinyaḥ kṣaṇabhaṅgitayā sthitāḥ 43
43. nīlotpala-alini-nayanāḥ parama-prema-bhūṣaṇāḥ
hāsāya eva vilāsinyaḥ kṣaṇa-bhaṅgitayā sthitāḥ
43. nīlotpala-alini-nayanāḥ parama-prema-bhūṣaṇāḥ
vilāsinyaḥ kṣaṇa-bhaṅgitayā (hetoḥ) hāsāya eva sthitāḥ
43. Beautiful women (vilāsinyaḥ) with eyes (nayanāḥ) like black bees (alini) upon blue lotuses (nīlotpala), and who are adorned (bhūṣaṇāḥ) with supreme love (parama-prema), exist only for amusement (hāsāya eva) because of their fleeting nature (kṣaṇa-bhaṅgitayā).
येषां निमेषणोन्मेषैर्जगतां प्रलयोदयौ ।
तादृशाः पुरुषाः सन्ति मादृशां गणनैव का ॥ ४४ ॥
yeṣāṃ nimeṣaṇonmeṣairjagatāṃ pralayodayau ,
tādṛśāḥ puruṣāḥ santi mādṛśāṃ gaṇanaiva kā 44
44. yeṣām nimeṣaṇa-unmeṣaiḥ jagatām pralaya-udayau
tādṛśāḥ puruṣāḥ santi mādṛśām gaṇanā eva kā
44. There exist supreme cosmic beings (puruṣāḥ) whose mere winking and opening of eyes bring about the dissolution and creation of entire worlds. In comparison, what significance does the count of beings like us hold?
सन्ति रम्यतराद्रम्याः सुस्थिरादपि सुस्थिराः ।
चिन्तापर्यवसानेयं पदार्थश्रीः किमीहसे ॥ ४५ ॥
santi ramyatarādramyāḥ susthirādapi susthirāḥ ,
cintāparyavasāneyaṃ padārthaśrīḥ kimīhase 45
45. santi ramyatarāt ramyāḥ susthirāt api susthirāḥ
cintā-paryavasānā iyam padārtha-śrīḥ kim īhase
45. There exist things more delightful than those already delightful, and more enduring than even the most stable. This worldly abundance of objects (padārthaśrīḥ) ultimately culminates in anxiety. Why do you strive for such things?
संपदश्च विचित्रा यास्ताश्चेच्चित्तेन संमताः ।
तत्ता अपि महारम्भा हन्त मन्ये महापदः ॥ ४६ ॥
saṃpadaśca vicitrā yāstāśceccittena saṃmatāḥ ,
tattā api mahārambhā hanta manye mahāpadaḥ 46
46. sampadaḥ ca vicitrāḥ yāḥ tāḥ cet cittena saṃmatāḥ
tat tāḥ api mahārambhāḥ hanta manye mahāpadaḥ
46. If the mind approves of diverse forms of prosperity (sampad), then I consider even those great undertakings to be, alas, great misfortunes.
आपदोऽपि विचित्रा यास्ताश्चेन्मनसि संमताः ।
तत्ता अपि महारम्भा मन्ये मनसि संपदः ॥ ४७ ॥
āpado'pi vicitrā yāstāścenmanasi saṃmatāḥ ,
tattā api mahārambhā manye manasi saṃpadaḥ 47
47. āpadaḥ api vicitrāḥ yāḥ tāḥ cet manasi saṃmatāḥ
tat tāḥ api mahārambhāḥ manye manasi sampadaḥ
47. If the mind approves of even diverse calamities (āpad), then I consider even those great undertakings to be prosperity for the mind.
मनोमात्रविवर्तेऽस्मिञ्जगत्यब्धीन्दुभङ्गुरे ।
ममेदमित्यपूर्वेयं कुतस्त्याऽक्षरमालिका ॥ ४८ ॥
manomātravivarte'smiñjagatyabdhīndubhaṅgure ,
mamedamityapūrveyaṃ kutastyā'kṣaramālikā 48
48. manaḥ-mātra-vivarte asmin jagati abdhi-indu-bhaṅgure
mama idam iti apūrvā iyam kutaḥstyā akṣara-mālikā
48. asmin manaḥ-mātra-vivarte abdhi-indu-bhaṅgure jagati
mama idam iti iyam apūrvā akṣara-mālikā kutaḥstyā
48. In this world, which is merely a modification of the mind and as transient as ocean waves and the moon's reflection, whence comes this unprecedented, imperishable chain of thought, "this is mine"?
इयत्ताच्छिन्नतप्तासु सुखनाम्नीषु दृष्टिषु ।
कास्वेतास्वनुरक्तोऽस्मि पतङ्गोऽग्निशिखास्विव ॥ ५० ॥
iyattācchinnataptāsu sukhanāmnīṣu dṛṣṭiṣu ,
kāsvetāsvanurakto'smi pataṅgo'gniśikhāsviva 50
50. iyattā-cchinna-taptāsu sukha-nāmnīṣu dṛṣṭiṣu kāsu
etāsu anuraktaḥ asmi pataṅgaḥ agni-śikhāsu iva
50. iyattā-cchinna-taptāsu sukha-nāmnīṣu etāsu dṛṣṭiṣu
pataṅgaḥ agni-śikhāsu iva kāsu asmi anuraktaḥ
50. Like a moth to a flame, in which of these limited, fragmented, and tormented perceptions, falsely named "happiness," am I so attached?
वरमेकान्तदाहेषु लुठनं रौरवाग्निषु ।
नत्वालूनविवर्तासु स्थितं संसारवृत्तिषु ॥ ५१ ॥
varamekāntadāheṣu luṭhanaṃ rauravāgniṣu ,
natvālūnavivartāsu sthitaṃ saṃsāravṛttiṣu 51
51. varam ekānta-dāheṣu luṭhanam raurava-agniṣu
na tu ālūna-vivartāsu sthitam saṃsāra-vṛttiṣu
51. ekānta-dāheṣu raurava-agniṣu luṭhanam varam
tu ālūna-vivartāsu saṃsāra-vṛttiṣu sthitam na
51. It is preferable to roll in the intensely burning fires of Raurava (a hellish realm) rather than to remain caught in the endlessly revolving cycles of transmigration (saṃsāra), which are severed from true liberation.
संसार एव दुःखानां सीमान्त इति कथ्यते ।
तन्मध्यपतिते देहे सुखमासाद्यते कथम् ॥ ५२ ॥
saṃsāra eva duḥkhānāṃ sīmānta iti kathyate ,
tanmadhyapatite dehe sukhamāsādyate katham 52
52. saṃsāraḥ eva duḥkhānām sīmā-antaḥ iti kathyate
tat-madhya-patite dehe sukham āsādyate katham
52. saṃsāraḥ eva duḥkhānām sīmā-antaḥ iti kathyate
tat-madhya-patite dehe sukham katham āsādyate
52. Indeed, the cycle of transmigration (saṃsāra) itself is declared to be the ultimate limit of all sufferings. How, then, can happiness be obtained in a body that has fallen into its midst?
अकृत्रिममहादुःखे संसारे ये व्यवस्थिताः ।
त एतेऽन्यानि दुःखानि जानते मधुराण्यलम् ॥ ५३ ॥
akṛtrimamahāduḥkhe saṃsāre ye vyavasthitāḥ ,
ta ete'nyāni duḥkhāni jānate madhurāṇyalam 53
53. akṛtrimamahāduḥkhe saṃsāre ye vyavasthitāḥ
te ete anyāni duḥkhāni jānate madhurāṇi alam
53. ye akṛtrimamahāduḥkhe saṃsāre vyavasthitāḥ
te ete anyāni duḥkhāni alam madhurāṇi jānate
53. Those who are established in the truly immense suffering of the cycle of transmigration (saṃsāra) consider other sorrows to be quite sweet.
अहमप्यधमोत्कृष्टकाष्ठलोष्टसमस्थितिः ।
अज्ञैरेवागतः साम्यं परमामृष्टवस्तुभिः ॥ ५४ ॥
ahamapyadhamotkṛṣṭakāṣṭhaloṣṭasamasthitiḥ ,
ajñairevāgataḥ sāmyaṃ paramāmṛṣṭavastubhiḥ 54
54. aham api adhamotkṛṣṭakāṣṭhaloṣṭasamsthitiḥ
ajñaiḥ eva āgataḥ sāmyam paramāmṛṣṭavastubhiḥ
54. aham api adhamotkṛṣṭakāṣṭhaloṣṭasamsthitiḥ
paramāmṛṣṭavastubhiḥ ajñaiḥ eva sāmyam āgataḥ
54. I too, whose state is indifferent, like an inferior or superior piece of wood or a clod of earth, have indeed been equated with the ignorant, those whose understanding does not touch the supreme reality.
सहस्राङ्कुरशाखात्मफलपल्लवशालिनः ।
अस्य संसारवृक्षस्य मनो मूलमहाङ्कुरः ॥ ५५ ॥
sahasrāṅkuraśākhātmaphalapallavaśālinaḥ ,
asya saṃsāravṛkṣasya mano mūlamahāṅkuraḥ 55
55. sahasrāṅkuraśākhātmaphalapallavaśālinaḥ
asya saṃsāravṛkṣasya manaḥ mūlamahāṅkuraḥ
55. manaḥ sahasrāṅkuraśākhātmaphalapallavaśālinaḥ
asya saṃsāravṛkṣasya mūlamahāṅkuraḥ
55. The mind is the great root-sprout of this tree of transmigration (saṃsāra), which is adorned with thousands of sprouts, branches, forms, fruits, and new leaves.
आकारमात्ररम्यासु मनोमर्कटवृत्तिषु ।
परिज्ञातास्विहाद्यैव न रमे नाशनीष्वहम् ॥ ५७ ॥
ākāramātraramyāsu manomarkaṭavṛttiṣu ,
parijñātāsvihādyaiva na rame nāśanīṣvaham 57
57. ākāramātraramyāsu manomarkaṭavṛttiṣu
parijñātāsu iha adya eva na rame nāśanīṣu aham
57. aham iha adya eva ākāramātraramyāsu nāśanīṣu
parijñātāsu manomarkaṭavṛttiṣu na rame
57. I do not delight, here and now, in the activities of the mind-monkey, which are charming only in their outward form and are perishable, once they are fully understood.
आशापाशशतप्रोताः पातोत्पातोपतापदाः ।
संसारवृत्तयो भुक्ता इदानीं विश्रमाम्यहम् ॥ ५८ ॥
āśāpāśaśataprotāḥ pātotpātopatāpadāḥ ,
saṃsāravṛttayo bhuktā idānīṃ viśramāmyaham 58
58. āśāpāśaśataprotāḥ pātotpātopatāpadāḥ
saṃsāravṛttayaḥ bhuktāḥ idānīm viśramāmi aham
58. aham āśāpāśaśataprotāḥ pātotpātopatāpadāḥ
saṃsāravṛttayaḥ bhuktāḥ idānīm viśramāmi
58. I have experienced the patterns of worldly existence (saṃsāra), which were ensnared by hundreds of nets of desire and brought about rises, falls, and suffering. Now, I rest.
हा हतोऽस्मि विनष्टोऽस्मि मृतोऽस्मीति पुनःपुनः ।
शोचितं गतमेवाहमिदानीं नानुरोदिमि ॥ ५९ ॥
hā hato'smi vinaṣṭo'smi mṛto'smīti punaḥpunaḥ ,
śocitaṃ gatamevāhamidānīṃ nānurodimi 59
59. hā hataḥ asmi vinaṣṭaḥ asmi mṛtaḥ asmi iti punaḥpunaḥ
śocitam gatam eva aham idānīm na anurodimi
59. aham gatam śocitam eva punaḥpunaḥ hā hataḥ asmi
vinaṣṭaḥ asmi mṛtaḥ asmi iti idānīm na anurodimi
59. "Alas, I am struck down! I am ruined! I am dead!" - I have lamented thus repeatedly over what is past. Now, I do not grieve.
प्रबुद्धोऽस्मि प्रहृष्टोऽस्मि दृष्टश्चोरोऽयमात्मनः ।
मनो नाम निहन्म्येनं मनसास्मि चिरं हतः ॥ ६० ॥
prabuddho'smi prahṛṣṭo'smi dṛṣṭaścoro'yamātmanaḥ ,
mano nāma nihanmyenaṃ manasāsmi ciraṃ hataḥ 60
60. prabuddhaḥ asmi prahṛṣṭaḥ asmi dṛṣṭaḥ ca coraḥ ayam
ātmanaḥ manaḥ nāma nihantmi enam manasā asmi ciram hataḥ
60. aham prabuddhaḥ asmi prahṛṣṭaḥ asmi ca.
ayam ātmanaḥ coraḥ manaḥ nāma dṛṣṭaḥ.
enam nihantmi.
manasā ciram hataḥ asmi (aham).
60. I am awakened! I am delighted! This thief of the self (ātman), named mind, has been seen. I will destroy it, for I have long been slain by this mind.
एतावन्तमिमं कालं मनोमुक्ताफलं मम ।
अविद्धमासीदधुना विद्धं तु गुणमर्हति ॥ ६१ ॥
etāvantamimaṃ kālaṃ manomuktāphalaṃ mama ,
aviddhamāsīdadhunā viddhaṃ tu guṇamarhati 61
61. etāvantam imam kālam manas muktāphalam mama
aviddham āsīt adhunā viddham tu guṇam arhati
61. mama manas muktāphalam etāvantam imam kālam aviddham āsīt.
adhunā tu viddham guṇam arhati.
61. Throughout this long period, my mind, which was like an unpierced pearl, remained untrained. But now, having been disciplined (pierced), it truly deserves its worth (guṇa).
मनस्तुषारकणिका विवेकार्कातपेन मे ।
चिरप्रवृत्तये नूनमचिराल्लयमेष्यति ॥ ६२ ॥
manastuṣārakaṇikā vivekārkātapena me ,
cirapravṛttaye nūnamacirāllayameṣyati 62
62. manaḥ tuṣārakāṇikā vivekārkātapena me
cirapravṛttaye nūnam acirāt layam eṣyati
62. me manaḥ tuṣārakāṇikā cirapravṛttaye
nūnam acirāt vivekārkātapena layam eṣyati
62. My mind, a mere drop of frost (tuṣārakāṇikā), which has been long engaged in activity, will surely soon dissolve through the sunshine of discrimination (viveka).
विविधैः साधुभिः सिद्धैरहं साधु प्रबोधितः ।
आत्मानमनुगच्छामि परमानन्दसाधनम् ॥ ६३ ॥
vividhaiḥ sādhubhiḥ siddhairahaṃ sādhu prabodhitaḥ ,
ātmānamanugacchāmi paramānandasādhanam 63
63. vividhaiḥ sādhubhiḥ siddhaiḥ aham sādhu
prabodhitaḥ ātmānam anugacchāmi paramānandasādhanam
63. aham vividhaiḥ sādhubhiḥ siddhaiḥ sādhu prabodhitaḥ
(san) paramānandasādhanam ātmānam anugacchāmi
63. I have been properly enlightened by various virtuous and perfected (siddha) sages. I now follow the Self (ātman), which is the means to supreme bliss.
आत्मानं मणिमेकान्ते लब्ध्वैवालोकयन्सुखम् ।
तिष्ठाम्यस्तमितान्येहः शारदीवाचलेऽम्बुदः ॥ ६४ ॥
ātmānaṃ maṇimekānte labdhvaivālokayansukham ,
tiṣṭhāmyastamitānyehaḥ śāradīvācale'mbudaḥ 64
64. ātmānam maṇim ekānte labdhvā eva ālokayan sukham
tiṣṭhāmi astamita-anya-īhaḥ śāradī iva acale ambudaḥ
64. ekānte maṇim ātmānam labdhvā eva sukham ālokayan
astamitānyehaḥ aham acale śāradī ambudaḥ iva tiṣṭhāmi
64. Having found the Self (ātman) – a jewel – in solitude and perceiving it blissfully, I remain, with all other endeavors ceased, like an autumnal cloud (ambuda) on a mountain.
अयमहमिदमाततं ममेति स्फुरितमपास्य बलादसत्यमन्तः ।
रिपुमतिबलिनं मनो निहत्य प्रशममुपैमि नमोऽस्तु ते विवेक ॥ ६५ ॥
ayamahamidamātataṃ mameti sphuritamapāsya balādasatyamantaḥ ,
ripumatibalinaṃ mano nihatya praśamamupaimi namo'stu te viveka 65
65. ayam aham idam ātatam mama iti
sphuritam apāsya balāt asatyam antaḥ
ripum atibalinam manaḥ nihatya
praśamam upaimi namaḥ astu te viveka
65. antaḥ ayam aham idam ātatam mama iti asatyam sphuritam balāt apāsya,
atibalinam ripum manaḥ nihatya,
praśamam upaimi.
viveka,
te namaḥ astu.
65. Having forcibly discarded within myself the unreal manifestation of "I am this" and "this extended world is mine," and having slain the mind (manas), that extremely powerful enemy, I attain tranquility. Salutations to you, O Discrimination (viveka)!

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 (current chapter) Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216