Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-93

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
मनागपि विचारेण चेतसः स्वस्य निग्रहः ।
मनागपि कृतो येन तेनाप्तं जन्मनः फलम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
manāgapi vicāreṇa cetasaḥ svasya nigrahaḥ ,
manāgapi kṛto yena tenāptaṃ janmanaḥ phalam 1
1. śrī-vasiṣṭha uvāca | manāk api vicāreṇa cetasaḥ svasya
nigrahaḥ | manāk api kṛtaḥ yena tena āptam janmanaḥ phalam ||
1. śrī-vasiṣṭha uvāca yena manāk api vicāreṇa svasya cetasaḥ nigrahaḥ manāk api kṛtaḥ,
tena janmanaḥ phalam āptam
1. Śrī Vasiṣṭha said: Even a slight restraint of one's own mind (cetas) through inquiry (vicāra), if achieved by someone, that person has attained the fruit of birth.
विचारकणिका यैषा हृदि स्फुरति पेलवा ।
एषैवाभ्यासयोगेन प्रयाति शतशाखताम् ॥ २ ॥
vicārakaṇikā yaiṣā hṛdi sphurati pelavā ,
eṣaivābhyāsayogena prayāti śataśākhatām 2
2. vicāra-kaṇikā yā eṣā hṛdi sphurati pelavā |
eṣā eva abhyāsa-yogena prayāti śata-śākhatām ||
2. yā eṣā pelavā vicāra-kaṇikā hṛdi sphurati,
eṣā eva abhyāsa-yogena śata-śākhatām prayāti
2. This delicate spark (kaṇikā) of inquiry (vicāra) that flickers in the heart, this very spark, through the practice of spiritual discipline (abhyāsa-yoga), attains a hundred branches (i.e., develops greatly).
किंचित्प्रौढविचारं तु नरं वैराग्यपूर्वकम् ।
संश्रयन्ति गुणाः शुद्धाः सरः पूर्णमिवाण्डजः ॥ ३ ॥
kiṃcitprauḍhavicāraṃ tu naraṃ vairāgyapūrvakam ,
saṃśrayanti guṇāḥ śuddhāḥ saraḥ pūrṇamivāṇḍajaḥ 3
3. kiñcit prauḍha-vicāram tu naram vairāgya-pūrvakam |
saṃśrayanti guṇāḥ śuddhāḥ saraḥ pūrṇam iva aṇḍajaḥ ||
3. kiñcit prauḍha-vicāram vairāgya-pūrvakam naram tu śuddhāḥ
guṇāḥ saṃśrayanti pūrṇam saraḥ iva aṇḍajaḥ [saṃśrayanti]
3. Pure qualities (guṇa) indeed resort to a person (naram) who possesses mature inquiry (vicāra) and is imbued with detachment (vairāgya), just as birds (aṇḍajaḥ) resort to a full lake (saraḥ).
सम्यग्विचारिणं प्राज्ञं यथाभूतावलोकिनम् ।
आसादयन्त्यपि स्फारा नाविद्याविभवा भृशम् ॥ ४ ॥
samyagvicāriṇaṃ prājñaṃ yathābhūtāvalokinam ,
āsādayantyapi sphārā nāvidyāvibhavā bhṛśam 4
4. samyagvicāriṇam prājñam yathābhūtāvalokinam
āsadayanti api sphārāḥ na avidyāvibhavāḥ bhṛśam
4. sphārāḥ na avidyāvibhavāḥ api prājñam
samyagvicāriṇam yathābhūtāvalokinam bhṛśam āsadayanti
4. Even the vast manifestations of ignorance (avidyā) do not intensely affect a wise person who reflects thoroughly and perceives things as they truly are.
किं कुर्वन्तीह विषया मानस्यो वृत्तयस्तथा ।
आधयो व्याधयो वापि सम्यग्दर्शनसन्मतेः ॥ ५ ॥
kiṃ kurvantīha viṣayā mānasyo vṛttayastathā ,
ādhayo vyādhayo vāpi samyagdarśanasanmateḥ 5
5. kim kurvanti iha viṣayāḥ mānasyaḥ vṛttayaḥ tathā
ādhayaḥ vyādhayaḥ vā api samyagdarśanasammateḥ
5. kim viṣayāḥ mānasyaḥ vṛttayaḥ tathā ādhayaḥ
vyādhayaḥ vā api iha samyagdarśanasammateḥ kurvanti
5. What can sense objects (viṣayāḥ), mental activities, or even mental anxieties and physical diseases do here to one whose mind is excellent due to right perception?
क्व भ्रमत्पवनापूरास्तडित्पटलपाटलाः ।
पुष्करावर्तजलदा गृहीता बालमुष्टिभिः ॥ ६ ॥
kva bhramatpavanāpūrāstaḍitpaṭalapāṭalāḥ ,
puṣkarāvartajaladā gṛhītā bālamuṣṭibhiḥ 6
6. kva bhramatpavanāpūrāḥ taḍitpaṭalapāṭalāḥ
puṣkarāvartajaladāḥ gṛhītāḥ bālamuṣṭibhiḥ
6. kva bhramatpavanāpūrāḥ taḍitpaṭalapāṭalāḥ
puṣkarāvartajaladāḥ bālamuṣṭibhiḥ gṛhītāḥ
6. How can the Puṣkarāvarta clouds, whose winds are turbulent and which are reddened by masses of lightning, be grasped by children's fists?
क्व नभोमध्यसंस्थेन्दुर्मुग्धैर्मणिसमुद्गकैः ।
मुग्धयाऽङ्गनया बद्धो मुग्धेन्दीवरशङ्कया ॥ ७ ॥
kva nabhomadhyasaṃsthendurmugdhairmaṇisamudgakaiḥ ,
mugdhayā'ṅganayā baddho mugdhendīvaraśaṅkayā 7
7. kva nabhomadhyasaṃsthaḥ induḥ mugdhaiḥ maṇisamudgakaiḥ
mugdhayā aṅganayā baddhaḥ mugdhendīvaraśaṅkayā
7. kva nabhomadhyasaṃsthaḥ induḥ mugdhayā aṅganayā
mugdhaiḥ maṇisamudgakaiḥ mugdhendīvaraśaṅkayā baddhaḥ
7. How can the moon, situated in the middle of the sky, be bound by an innocent woman using jeweled caskets, under the mistaken idea that it is a beautiful blue lotus?
क्व कटप्रोच्चलद्भृङ्गमण्डलोत्पलशेखराः ।
मुग्धस्त्रीश्वासमधुरैर्मशकैर्मथिता गजाः ॥ ८ ॥
kva kaṭaproccaladbhṛṅgamaṇḍalotpalaśekharāḥ ,
mugdhastrīśvāsamadhurairmaśakairmathitā gajāḥ 8
8. kva kaṭa-pra-uccalat-bhṛṅga-maṇḍala-utpala-śekharāḥ
mugdha-strī-śvāsa-madhuraiḥ maśakaiḥ mathitāḥ gajāḥ
8. kva kaṭa-pra-uccalat-bhṛṅga-maṇḍala-utpala-śekharāḥ
gajāḥ mugdha-strī-śvāsa-madhuraiḥ maśakaiḥ mathitāḥ
8. How can it be that elephants, adorned with lotus-like swarms of bees rising from the profusely flowing ichor of their temples, are tormented by mosquitoes whose buzzing is as sweet as the breath of innocent women?
क्वेभमुक्ताफलोल्लासलसत्सन्नखपञ्जराः ।
सिंहाः समरसंरब्धा हरिणैः प्रविमर्दिताः ॥ ९ ॥
kvebhamuktāphalollāsalasatsannakhapañjarāḥ ,
siṃhāḥ samarasaṃrabdhā hariṇaiḥ pravimarditāḥ 9
9. kva ibha-muktāphala-ullāsa-lasat-sannakha-pañjarāḥ
siṃhāḥ samara-saṃrabdhāḥ hariṇaiḥ pravimarditāḥ
9. kva samara-saṃrabdhāḥ ibha-muktāphala-ullāsa-lasat-sannakha-pañjarāḥ
siṃhāḥ hariṇaiḥ pravimarditāḥ
9. How can it be that lions, enraged in battle and whose sharp claws gleam like cages from the luster of elephant pearls, are utterly crushed by deer?
क्व विषोल्लासनिर्यासदग्धोन्नतवनद्रुमाः ।
क्षुधिताजगराः क्षुब्धैर्निगीर्णा बालदर्दुरैः ॥ १० ॥
kva viṣollāsaniryāsadagdhonnatavanadrumāḥ ,
kṣudhitājagarāḥ kṣubdhairnigīrṇā bāladarduraiḥ 10
10. kva viṣa-ullāsa-niryāsa-dagdha-unnata-vana-drumāḥ
kṣudhitāḥ ajagarāḥ kṣubdhaiḥ nigīrṇāḥ bāla-darduraiḥ
10. kva kṣudhitāḥ viṣa-ullāsa-niryāsa-dagdha-unnata-vana-drumāḥ
ajagarāḥ kṣubdhaiḥ bāla-darduraiḥ nigīrṇāḥ
10. How can it be that hungry pythons, whose tall forest trees are scorched by the profuse exudation of their poison, are swallowed by agitated young frogs?
क्व प्राप्तभूतिको धीरो ज्ञातज्ञेयो विवेकवान् ।
आक्रान्तः किल विक्रान्तोविषयेन्द्रियदस्युभिः ॥ ११ ॥
kva prāptabhūtiko dhīro jñātajñeyo vivekavān ,
ākrāntaḥ kila vikrāntoviṣayendriyadasyubhiḥ 11
11. kva prāpta-bhūtikaḥ dhīraḥ jñāta-jñeyaḥ vivekavān
ākrāntaḥ kila vikrāntaḥ viṣaya-indriya-dasyubhiḥ
11. kva prāpta-bhūtikaḥ dhīraḥ jñāta-jñeyaḥ vivekavān
vikrāntaḥ api kila viṣaya-indriya-dasyubhiḥ ākrāntaḥ
11. How can it be that a resolute and discerning person, who has attained spiritual power and known what is to be known, is indeed, despite being valorous, attacked and overwhelmed by the robbers of sense objects and senses?
विचारधियमप्रौढां हरन्ति विषयारयः ।
प्रचण्डपवनामृद्वीं कृत्तवृन्तां लतामिव ॥ १२ ॥
vicāradhiyamaprauḍhāṃ haranti viṣayārayaḥ ,
pracaṇḍapavanāmṛdvīṃ kṛttavṛntāṃ latāmiva 12
12. vicāradhiyam aprauḍhām haranti viṣayārayaḥ
pracaṇḍapavanā mṛdvīm kṛttavṛntām latām iva
12. viṣayārayaḥ aprauḍhām vicāradhiyam haranti;
pracaṇḍapavanā mṛdvīm kṛttavṛntām latām iva (harati)
12. Just as a fierce wind carries away a soft creeper whose stalk has been cut, so too do the enemies of sense objects steal an undeveloped intellect of inquiry (vicāra).
न विवेकलवं प्रौढं भंक्तुं शक्ता दुराशयाः ।
कल्पक्षोभमहाधीरं शैलं मन्दानिला इव ॥ १३ ॥
na vivekalavaṃ prauḍhaṃ bhaṃktuṃ śaktā durāśayāḥ ,
kalpakṣobhamahādhīraṃ śailaṃ mandānilā iva 13
13. na vivekalavam prauḍham bhaṅktum śaktāḥ durāśayāḥ
kalpakṣobhamahādhīram śailam mandānilāḥ iva
13. durāśayāḥ prauḍham vivekalavam bhaṅktum na śaktāḥ;
mandānilāḥ kalpakṣobhamahādhīram śailam iva
13. Wicked desires are unable to shatter even a mature particle of discernment, just as gentle breezes cannot break a mountain that remains immensely firm amidst the turmoil of a cosmic epoch (kalpa).
अगृहीतमहापीठं विचारकुसुमद्रुमम् ।
चिन्तावात्याविधुन्वन्ति नास्थिरस्थितिसुस्थितम् ॥ १४ ॥
agṛhītamahāpīṭhaṃ vicārakusumadrumam ,
cintāvātyāvidhunvanti nāsthirasthitisusthitam 14
14. agṛhītamahāpīṭham vicārakusumadrumam cintāvātyāḥ
vidhunvanti na asthirasthitisusthitam
14. cintāvātyāḥ agṛhītamahāpīṭham vicārakusumadrumam
na asthirasthitisusthitam vidhunvanti
14. The whirlwinds of worry shake the tree of inquiry (vicāra), which has not firmly secured its great foundation and is not well-established even in an unstable state.
गच्छतस्तिष्ठतो वापि जाग्रतः स्वपतोऽपि वा ।
न विचारमयं चेतो यस्यासौ मृत उच्यते ॥ १५ ॥
gacchatastiṣṭhato vāpi jāgrataḥ svapato'pi vā ,
na vicāramayaṃ ceto yasyāsau mṛta ucyate 15
15. gacchataḥ tiṣṭhataḥ vā api jāgrataḥ svapataḥ api
vā na vicāramayam cetaḥ yasya asau mṛtaḥ ucyate
15. yasya cetaḥ gacchataḥ tiṣṭhataḥ vā api jāgrataḥ svapataḥ api vā na vicāramayam (bhavati),
asau mṛtaḥ ucyate
15. The person whose mind is not imbued with inquiry (vicāra), whether they are walking or standing, awake or even sleeping, is considered dead.
किमिदं स्याज्जगत्किं स्याद्देहमित्यनिशं शनैः ।
विचारयाध्यात्मदृशा स्वयं वा सज्जनैः सह ॥ १६ ॥
kimidaṃ syājjagatkiṃ syāddehamityaniśaṃ śanaiḥ ,
vicārayādhyātmadṛśā svayaṃ vā sajjanaiḥ saha 16
16. kim idam syāt jagat kim syāt deham iti anisam śanaiḥ
vicāraya adhyātmadṛśā svayam vā sajjanaiḥ saha
16. kim idam jagat syāt kim deham syāt iti anisam śanaiḥ
svayam vā sajjanaiḥ saha adhyātmadṛśā vicāraya
16. “What is this world? What is this body?” - Constantly and gradually investigate these questions either by your own spiritual perspective (adhyātma-dṛś) or in the company of virtuous people.
अन्धकारहरेणाशु विचारेण परं पदम् ।
दृश्यते विमलं वस्तु प्रदीपेनेव भास्वता ॥ १७ ॥
andhakārahareṇāśu vicāreṇa paraṃ padam ,
dṛśyate vimalaṃ vastu pradīpeneva bhāsvatā 17
17. andhakārahareṇa āśu vicāreṇa param padam
dṛśyate vimalam vastu pradīpena iva bhāsvatā
17. andhakārahareṇa āśu vicāreṇa param padam dṛśyate,
pradīpena bhāsvatā iva vimalam vastu (dṛśyate)
17. Through swift inquiry, which dispels ignorance, the supreme state (param padam) is perceived, and a pure reality (vastu) becomes visible, just as by a radiant lamp.
ज्ञानेन सर्वदुःखानां विनाश उपजायते ।
कृतालोकविलासेन तमसामिव भानुना ॥ १८ ॥
jñānena sarvaduḥkhānāṃ vināśa upajāyate ,
kṛtālokavilāsena tamasāmiva bhānunā 18
18. jñānena sarvaduḥkhānām vināśaḥ upajāyate
kṛtālokavilāsena tamasām iva bhānunā
18. jñānena sarvaduḥkhānām vināśaḥ upajāyate,
bhānunā kṛtālokavilāsena iva tamasām (vināśaḥ upajāyate)
18. Through knowledge (jñāna), the destruction of all sufferings arises, just as the sun, with its splendid illumination, dispels darkness.
ज्ञाने प्रकटतां याते ज्ञेयं व्ययमुदेत्यलम् ।
रवावभ्युदिते भूमावालोक इव निर्मलः ॥ १९ ॥
jñāne prakaṭatāṃ yāte jñeyaṃ vyayamudetyalam ,
ravāvabhyudite bhūmāvāloka iva nirmalaḥ 19
19. jñāne prakaṭatām yāte jñeyam vyayam udeti alam
ravau abhyudite bhūmau ālokaḥ iva nirmalaḥ
19. jñāne prakaṭatām yāte,
(tadā) jñeyam vyayam alam udeti,
ravau abhyudite bhūmau nirmalaḥ ālokaḥ iva (udeti).
19. When knowledge (jñāna) manifests, that which is to be known (jñeya) entirely disappears, just as when the sun rises, pure light (āloka) appears on the earth.
येन शास्त्रविचारेण ब्रह्मतत्त्वं प्रबुद्ध्यते ।
तद्भानमुच्यते ज्ञेयादभिन्नमिव संस्थितम् ॥ २० ॥
yena śāstravicāreṇa brahmatattvaṃ prabuddhyate ,
tadbhānamucyate jñeyādabhinnamiva saṃsthitam 20
20. yena śāstravicāreṇa brahmatattvam prabudhyate
tat bhānam ucyate jñeyāt abhinnam iva saṃsthitam
20. yena śāstravicāreṇa brahmatattvam prabudhyate
tat bhānam jñeyāt abhinnam iva saṃsthitam ucyate
20. The awareness (bhāna) that arises through scriptural inquiry (śāstravicāra), by which the essence of the ultimate reality (brahman) is fully realized, is said to be established as non-different from the very object of knowledge (jñeya), as if it were identical.
विचारोत्थात्मविज्ञानं ज्ञानमंग विदुर्बुधाः ।
ज्ञेयं तस्यान्तरेवास्ति माधुर्यं पयसो यथा ॥ २१ ॥
vicārotthātmavijñānaṃ jñānamaṃga vidurbudhāḥ ,
jñeyaṃ tasyāntarevāsti mādhuryaṃ payaso yathā 21
21. vicārotthātmavijñānam jñānam aṅga viduḥ budhāḥ
jñeyam tasya antare eva asti māduryam payasaḥ yathā
21. aṅga budhāḥ vicārotthātmavijñānam jñānam viduḥ
jñeyam tasya antare eva asti yathā payasaḥ māduryam
21. O dear one, the wise (budhāḥ) understand that the spiritual knowledge (vijñāna) of the self (ātman) which arises from inquiry (vicāra) is indeed true knowledge (jñāna). Just as the sweetness is inherent within milk, so too the object of knowledge (jñeya) resides within that very knowledge.
सम्यग्ज्ञानसमालोकः पुमान्ज्ञेयमयः स्वयम्
भवत्यापीतमैरेयः सदा मदमयो यथा ॥ २२ ॥
samyagjñānasamālokaḥ pumānjñeyamayaḥ svayam
bhavatyāpītamaireyaḥ sadā madamayo yathā 22
22. samyagjñānasamālokaḥ pumān jñeyamayaḥ svayam
bhavati āpītamairayaḥ sadā madamayaḥ yathā
22. yathā āpītamairayaḥ sadā madamayaḥ bhavati,
samyagjñānasamālokaḥ pumān svayam jñeyamayaḥ bhavati
22. Just as a person who has consumed strong liquor (maireya) is always absorbed in intoxication, so too a man (pumān) who possesses the perfect vision of knowledge (samyagjñānasamāloka) spontaneously becomes wholly constituted of the knowable (jñeya).
समं स्वरूपममलं ज्ञेयं ब्रह्म परं विदुः ।
ज्ञानाभिगममात्रेण तत्स्वयं संप्रसीदति ॥ २३ ॥
samaṃ svarūpamamalaṃ jñeyaṃ brahma paraṃ viduḥ ,
jñānābhigamamātreṇa tatsvayaṃ saṃprasīdati 23
23. samam svarūpam amalam jñeyam brahma param viduḥ
jñānābhigamamātreṇa tat svayam saṃprasīdati
23. viduḥ (te) param brahma jñeyam samam amalam svarūpam
jñānābhigamamātreṇa tat svayam saṃprasīdati
23. They know the supreme (para) Brahman (brahman), which is the object of knowledge (jñeya), to be uniform (sama), pure (amala), and its own intrinsic nature (svarūpa). Merely by realizing it through knowledge (jñāna), that (Brahman) spontaneously becomes perfectly clear and manifests itself.
ज्ञानवानुदितानन्दो न क्वचित्परिमज्जति ।
जीवन्मुक्तो गतासङ्गः सम्राडात्मेव तिष्ठति ॥ २४ ॥
jñānavānuditānando na kvacitparimajjati ,
jīvanmukto gatāsaṅgaḥ samrāḍātmeva tiṣṭhati 24
24. jñānavān uditānandaḥ na kvacit parimajjati
jīvanmuktaḥ gatāsaṅgaḥ samrāṭ ātmā iva tiṣṭhati
24. jñānavān uditānandaḥ gatāsaṅgaḥ jīvanmuktaḥ
samrāṭ ātmā iva tiṣṭhati na kvacit parimajjati
24. The one endowed with true knowledge (jñānavān), whose joy has fully awakened, never becomes entangled or overwhelmed. Liberated while living (jīvanmukta) and freed from all attachments, he abides like an emperor or the very Self (ātman).
ज्ञानवान्हृद्यशब्देषु वीणावंशरवादिषु ।
कामिन्याः कान्तगीतेषु संभोगमलिनेषु च ॥ २५ ॥
jñānavānhṛdyaśabdeṣu vīṇāvaṃśaravādiṣu ,
kāminyāḥ kāntagīteṣu saṃbhogamalineṣu ca 25
25. jñānavān hṛdyaśabdeṣu vīṇāvaṃśaravādiṣu
kāminyāḥ kāntagīteṣu saṃbhogamalineṣu ca
25. jñānavān hṛdyaśabdeṣu vīṇāvaṃśaravādiṣu
kāminyāḥ kāntagīteṣu saṃbhogamalineṣu ca
25. (The one possessing knowledge (jñānavān) remains steadfast) amidst pleasant sounds, such as the melodies of lutes (vīṇā) and flutes; also, amidst a beloved woman's charming songs, even those tainted by sensual union (saṃbhoga).
वसन्तमदमत्तानां षट्पदानां स्वनेषु च ।
प्रावृट्प्रसरपुष्पेषु जलदस्तनितेषु च ॥ २६ ॥
vasantamadamattānāṃ ṣaṭpadānāṃ svaneṣu ca ,
prāvṛṭprasarapuṣpeṣu jaladastaniteṣu ca 26
26. vasantamadamattānām ṣaṭpadānām svaneṣu ca
prāvṛṭprasarapuṣpeṣu jaladastaniteṣu ca
26. vasantamadamattānām ṣaṭpadānām svaneṣu ca
prāvṛṭprasarapuṣpeṣu jaladastaniteṣu ca
26. (He is similarly steadfast) amidst the hums of bees (ṣaṭpada) intoxicated by the euphoria of spring, amidst the widespread flowers of the monsoon season, and the thundering of rain clouds.
उत्ताण्डवशिखण्डेषु केकाकलरवेषु च ।
रणिताम्भोदखण्डेषु सारसक्वणितेषु च ॥ २७ ॥
uttāṇḍavaśikhaṇḍeṣu kekākalaraveṣu ca ,
raṇitāmbhodakhaṇḍeṣu sārasakvaṇiteṣu ca 27
27. uttāṇḍavaśikhaṇḍeṣu kekākalaraveṣu ca
raṇitāmbhodakhaṇḍeṣu sārasakvaṇiteṣu ca
27. uttāṇḍavaśikhaṇḍeṣu kekākalaraveṣu ca
raṇitāmbhodakhaṇḍeṣu sārasakvaṇiteṣu ca
27. Furthermore, (he is amidst) peacocks performing their vigorous dance (tāṇḍava) with uplifted crests, and in their melodious cries; amidst the resounding thunder from scattered clouds, and the calls of cranes.
कर्तर्यादिकरान्तेषु गम्भीरमुरजेषु च ।
ततावनद्धसुषिरचित्रवाद्यस्वनेषु च ॥ २८ ॥
kartaryādikarānteṣu gambhīramurajeṣu ca ,
tatāvanaddhasuṣiracitravādyasvaneṣu ca 28
28. kartaryādikaranteṣu gambhīramurajeṣu ca
tatāvanaddhasuṣiracitravādyasvaneṣu ca
28. And in the deep-sounding drums, in those [instruments] ending with 'kartarī' and 'kara', and in the sounds of various stringed, covered, and wind instruments.
केषुचिन्न निबध्नाति रूक्षेषु मधुरेषु च ।
रणितेषु रतिं राम पद्मेष्विव निशाकरः ॥ २९ ॥
keṣucinna nibadhnāti rūkṣeṣu madhureṣu ca ,
raṇiteṣu ratiṃ rāma padmeṣviva niśākaraḥ 29
29. keṣucit na nibadhnāti rūkṣeṣu madhureṣu ca
raṇiteṣu ratiṃ rāma padmeṣu iva niśākaraḥ
29. O Rāma, [he] does not feel attachment or delight in any sounds, whether harsh or sweet, just as the moon finds no delight in lotuses.
ज्ञानवान्बालकदलीस्तम्भपल्लवपालिषु ।
सुरगन्धर्वकन्याङ्गलतानन्दनकेलिषु ॥ ३० ॥
jñānavānbālakadalīstambhapallavapāliṣu ,
suragandharvakanyāṅgalatānandanakeliṣu 30
30. jñānavān bālakadalīstambhapallavapāliṣu
suragandharvakanyāṅgalatānandanakeṣu
30. The wise one [is not attached] to the rows of shoots and stems of young banana plants, nor to the delightful, amorous sports of celestial nymphs whose limbs are like creepers.
केषु क्वचिन्न बध्नाति स्वायत्तेष्वप्यसक्तधीः ।
राम स्पर्शरतिं धीरो हंसो मरुमहीष्विव ॥ ३१ ॥
keṣu kvacinna badhnāti svāyatteṣvapyasaktadhīḥ ,
rāma sparśaratiṃ dhīro haṃso marumahīṣviva 31
31. keṣu kvacit na badhnāti svāyatteṣu api asaktadhīḥ
rāma sparśaratiṃ dhīraḥ haṃsaḥ marumahīṣu iva
31. O Rāma, the firm and wise one (dhīraḥ), whose intellect (dhī) is unattached (asakta), finds no delight in touch (sparśa-rati) in anything, even in those things under his own control, just as a swan (haṃsa) finds no delight in desert lands.
ज्ञानवान्पिण्डखर्जूरकदम्बपनसादिषु ।
मृद्वीकौर्वारुकाक्षोटबिम्बजम्बीरजातिषु ॥ ३२ ॥
jñānavānpiṇḍakharjūrakadambapanasādiṣu ,
mṛdvīkaurvārukākṣoṭabimbajambīrajātiṣu 32
32. jñānavān piṇḍakharjūrakadambapanasādiṣu
mṛdvīkaurvārukākṣoṭabimbajambīrajātiṣu
32. jñānavān piṇḍakharjūrakadambapanasādiṣu
mṛdvīkaurvārukākṣoṭabimbajambīrajātiṣu
32. The wise person (jñānavān), whose intellect is unattached and who is fully content, does not become bound by [desire for] various things, including dates (piṇḍakharjūra), kadamba fruits, jackfruits (panasa), and similar items; as well as grapes (mṛdvīkā), cucumbers (urvāruka), walnuts (akṣoṭa), ivy gourd (bimba), and jambīra fruits. (The list continues in the following verses.)
मदिरामधुमैरेयमाध्वीकासवभूमिषु ।
दधिक्षीरघृतामिक्षानवनीतौदनादिषु ॥ ३३ ॥
madirāmadhumaireyamādhvīkāsavabhūmiṣu ,
dadhikṣīraghṛtāmikṣānavanītaudanādiṣu 33
33. madirāmadhumaireyamādhvīkāsavabhūmiṣu
dadhikṣīraghṛtāmikṣānavanītodanādiṣu
33. madirāmadhumaireyamādhvīkāsavabhūmiṣu
dadhikṣīraghṛtāmikṣānavanītodanādiṣu
33. Furthermore, the wise person (jñānavān) does not become attached to various types of alcoholic beverages, such as madirā, madhu (mead), maireya, mādhvīka, and āsava; nor to curds (dadhi), milk (kṣīra), ghee (ghṛta), thickened milk (āmikṣā), fresh butter (navanīta), cooked rice (odana), and similar dairy or grain products. (The list continues.)
षड्रसेषु विचित्रेषु लेह्यपेयविलासिषु ।
फलेष्वन्येषु मूलेषु शाकेष्वप्यामिषेषु च ॥ ३४ ॥
ṣaḍraseṣu vicitreṣu lehyapeyavilāsiṣu ,
phaleṣvanyeṣu mūleṣu śākeṣvapyāmiṣeṣu ca 34
34. ṣaḍraseṣu vicitreṣu lehyapeyavilāsiṣu
phaleṣu anyeṣu mūleṣu śākeṣu api āmiṣeṣu ca
34. ṣaḍraseṣu vicitreṣu lehyapeyavilāsiṣu
phaleṣu anyeṣu mūleṣu śākeṣu api āmiṣeṣu ca
34. Furthermore, the wise person (jñānavān) does not become attached to the six diverse flavors (ṣaḍrasa), which are savored as licked or drunk preparations; nor to other fruits, roots, vegetables, and even meats. (The list concludes, leading to the main verb.)
केषुचिन्नानुबध्नाति तृप्तमूर्तिरसक्तधीः ।
आस्वादनरतिर्विप्रः स्वशरीरलवेष्विव ॥ ३५ ॥
keṣucinnānubadhnāti tṛptamūrtirasaktadhīḥ ,
āsvādanaratirvipraḥ svaśarīralaveṣviva 35
35. keṣucit na anubadhnāti tṛptamūrtiḥ asaktadhīḥ
āsvādanaratiḥ vipraḥ svaśarīralaveṣu iva
35. keṣucit tṛptamūrtiḥ asaktadhīḥ vipraḥ
āsvādanaratiḥ svaśarīralaveṣu iva na anubadhnāti
35. The wise person (jñānavān), whose intellect is unattached (asaktadhīḥ) and whose form is content (tṛptamūrtiḥ), does not become bound (nānubadhnāti) by certain things (keṣucit) or find pleasure in their savoring (āsvādanaratiḥ), just as one does not find pleasure in savoring parts of one's own body (svaśarīralaveṣviva).
ज्ञानवान्यमचन्द्रेन्द्ररुद्रार्कानिलसद्मसु ।
मेरुमन्दरकैलाससह्यदर्दुरसानुषु ॥ ३६ ॥
jñānavānyamacandrendrarudrārkānilasadmasu ,
merumandarakailāsasahyadardurasānuṣu 36
36. jñānavān yamachandrendrarudrārkānilasadmasu
merumandarakailāsasahyadardurasānuṣu
36. jñānavān yamachandrendrarudrārkānilasadmasu
merumandarakailāsasahyadardurasānuṣu
36. The wise one ("jñānavān"), whose intellect is unattached, does not desire to see anything special (even) in the abodes of Yama, Candra, Indra, Rudra, the Sun, and the Wind; nor on the peaks of Meru, Mandara, Kailasa, Sahya, and Dardura.
कौशेयदलजालेषु चन्द्रबिम्बकलादिषु ।
कल्पपादपकुञ्जेषु देहशोभाविलासिषु ॥ ३७ ॥
kauśeyadalajāleṣu candrabimbakalādiṣu ,
kalpapādapakuñjeṣu dehaśobhāvilāsiṣu 37
37. kauśeyadalajāleṣu candrabimbakalādiṣu
kalpapādapakuñjeṣu dehaśobhāvilāsiṣu
37. kauśeyadalajāleṣu candrabimbakalādiṣu
kalpapādapakuñjeṣu dehaśobhāvilāsiṣu
37. They do not desire to see anything special in the multitudes of silken petals; in the digits of the moon's disk and similar objects; in the groves of wish-fulfilling trees (kalpavṛkṣa); and among those who delight in bodily splendor.
रत्नकाञ्चनकुड्येषु मुक्तामणिमयेषु च ।
तिलोत्तमोर्वशीरम्भामेनकाङ्गलतासु च ॥ ३८ ॥
ratnakāñcanakuḍyeṣu muktāmaṇimayeṣu ca ,
tilottamorvaśīrambhāmenakāṅgalatāsu ca 38
38. ratnakāñcanakuḍyeṣu muktāmaṇimayeṣu ca
tilottamorvaśīrambhāmenakāṅgalatāsu ca
38. ratnakāñcanakuḍyeṣu muktāmaṇimayeṣu ca
tilottamorvaśīrambhāmenakāṅgalatāsu ca
38. They do not desire to see anything special on walls of gems and gold, and on those made of pearls and jewels; and among the vine-like forms of Tilottama, Urvashi, Rambha, and Menaka (celestial nymphs).
केषुचिद्दर्शनं श्रीमान्नाभिवाञ्छत्यसक्तधीः ।
परिपूर्णमना मानी मौनी शत्रुषु चाचलः ॥ ३९ ॥
keṣuciddarśanaṃ śrīmānnābhivāñchatyasaktadhīḥ ,
paripūrṇamanā mānī maunī śatruṣu cācalaḥ 39
39. keṣucit darśanam śrīmān na abhivāñchati asaktadhīḥ
paripūrṇamanāḥ mānī maunī śatruṣu ca acalaḥ
39. śrīmān asaktadhīḥ paripūrṇamanāḥ mānī maunī
śatruṣu acalaḥ keṣucit darśanam na abhivāñchati
39. The glorious one ("śrīmān"), whose intellect is unattached, does not desire to see anything special in such things. Their mind ("manas") is completely content, they are dignified, silent, and unwavering even towards enemies.
ज्ञानवान्कुन्दमन्दारकह्लारकमलादिषु ।
कुमुदोत्पलपुन्नागकेतक्यगुरुजातिषु ॥ ४० ॥
jñānavānkundamandārakahlārakamalādiṣu ,
kumudotpalapunnāgaketakyagurujātiṣu 40
40. jñānavān kunda-mandāra-kahlāra-kamalādiṣu
kumudotpala-punnāga-ketakyaguru-jātiṣu
40. jñānavān kunda-mandāra-kahlāra-kamalādiṣu
kumudotpala-punnāga-ketakyaguru-jātiṣu
40. Among jasmine, coral tree flowers, white water lilies, lotuses, and similar blossoms; among night lotuses, blue water lilies, mastwood flowers, screw-pines, and various kinds of agarwood...
कदम्बचूतजम्ब्वाम्रकिंशुकाशोकशाखिषु ।
जपातिमुक्तसौवीरबिम्बपाटलजातिषु ॥ ४१ ॥
kadambacūtajambvāmrakiṃśukāśokaśākhiṣu ,
japātimuktasauvīrabimbapāṭalajātiṣu 41
41. kadamba-cūta-jambvāmra-kiṃśukāśoka-śākhiṣu
japātimukta-sauvīra-bimba-pāṭala-jātiṣu
41. kadamba-cūta-jambvāmra-kiṃśukāśoka-śākhiṣu
japātimukta-sauvīra-bimba-pāṭala-jātiṣu
41. ...among Kadamba, mango, rose-apple, mango, Palasa, and Ashoka trees; and among hibiscus, Malabar jasmine, Sauvīra plants, scarlet gourds, and various kinds of trumpet flowers...
चन्दनागुरुकर्पूरलाक्षामृगमदेषु च ।
काश्मीरजलवङ्गैलाकङ्कोलतगरादिषु ॥ ४२ ॥
candanāgurukarpūralākṣāmṛgamadeṣu ca ,
kāśmīrajalavaṅgailākaṅkolatagarādiṣu 42
42. candanāguru-karpūra-lākṣā-mṛgamadeṣu ca
kāśmīra-jalavaṅgailā-kaṅkola-tagarādiṣu
42. candanāguru-karpūra-lākṣā-mṛgamadeṣu ca
kāśmīra-jalavaṅgailā-kaṅkola-tagarādiṣu
42. ...among sandalwood, agarwood, camphor, lac, and musk; and among saffron, water cloves, cardamom, cubeb, Indian valerian, and similar fragrant substances...
केषुचिन्न निबध्नाति सौगन्ध्यरतिमेकधीः ।
समबुद्धिरविक्षोभो मद्यामोदेष्विव द्विजः ॥ ४३ ॥
keṣucinna nibadhnāti saugandhyaratimekadhīḥ ,
samabuddhiravikṣobho madyāmodeṣviva dvijaḥ 43
43. keṣucit na nibadhnāti saugandhyaratim ekadhīḥ
samabuddhiḥ avikṣobhaḥ madyāmodeṣu iva dvijaḥ
43. ekadhīḥ samabuddhiḥ avikṣobhaḥ keṣucit
saugandhyaratim na nibadhnāti madyāmodeṣu iva dvijaḥ
43. A man of knowledge (jñānavān) who possesses a single-pointed intellect (ekadhīḥ), an even mind (samabuddhiḥ), and remains undisturbed (avikṣobhaḥ), does not become attached to the delight of fragrances in these mentioned items, just as a twice-born person (dvija) is unaffected by intoxicating aromas.
अब्धौ गुडगुडारावे प्रतिश्रुत्खस्वने गिरौ ।
निनादे च मृगेन्द्राणां न क्षुभ्यति मनागपि ॥ ४४ ॥
abdhau guḍaguḍārāve pratiśrutkhasvane girau ,
nināde ca mṛgendrāṇāṃ na kṣubhyati manāgapi 44
44. abdhau guḍaguḍārāve pratiśrutkhasvane girau
nināde ca mṛgendrāṇām na kṣubhyati manāk api
44. abdhau guḍaguḍārāve girau pratiśrutkhasvane
ca mṛgendrāṇām nināde api manāk na kṣubhyati
44. Even amidst the rumbling sound of the ocean, the echoing sounds on a mountain, and the roars of lions, one is not disturbed in the slightest.
द्विषद्भेरीनिनादेन पटहारणितेन च ।
कटुकोदण्डघोषेण न विभेति मनागपि ॥ ४५ ॥
dviṣadbherīninādena paṭahāraṇitena ca ,
kaṭukodaṇḍaghoṣeṇa na vibheti manāgapi 45
45. dviṣadbhīrininādena paṭahāraṇitena ca
kaṭukodaṇḍaghoṣeṇa na vibheti manāk api
45. dviṣadbhīrininādena paṭahāraṇitena ca
kaṭukodaṇḍaghoṣeṇa api manāk na vibheti
45. One does not fear in the slightest, even amidst the sound of enemy war-drums, the rattling of kettle-drums, and the harsh twang of bows.
मत्तवारणबृंहासु वेतालकलनासु च ।
पिशाचरक्षःक्ष्वेडासु मनागपि न कम्पते ॥ ४६ ॥
mattavāraṇabṛṃhāsu vetālakalanāsu ca ,
piśācarakṣaḥkṣveḍāsu manāgapi na kampate 46
46. mattavāraṇabṛṃhāsu vetālakalanāsu ca
piśācarakṣaḥkṣveḍāsu na kampate manāk api
46. mattavāraṇabṛṃhāsu vetālakalanāsu ca
piśācarakṣaḥkṣveḍāsu api manāk na kampate
46. One does not tremble in the slightest, even amidst the trumpeting of rutting elephants, the manifestations of goblins, and the howls of piśācas and rakṣasas.
अशनिस्वनघोषेण नगस्फोटरवेण च ।
ऐरावणनिनादेन सम्यग्ध्यानी न कम्पते ॥ ४७ ॥
aśanisvanaghoṣeṇa nagasphoṭaraveṇa ca ,
airāvaṇaninādena samyagdhyānī na kampate 47
47. aśanisvanaghoṣeṇa nagasphoṭaraveṇa ca
airāvaṇaninādena samyak dhyānī na kampate
47. aśanisvanaghoṣeṇa nagasphoṭaraveṇa ca
airāvaṇaninādena samyak dhyānī na kampate
47. A perfectly meditating person (dhyānī) does not tremble, even amidst the sound of thunderbolts, the roar of exploding mountains, and the trumpet of Airāvata.
वहत्क्रकचकाषेण सितासिदलनेन च ।
शराशनिनिपातेन कम्पते न स्वरूपतः ॥ ४८ ॥
vahatkrakacakāṣeṇa sitāsidalanena ca ,
śarāśaninipātena kampate na svarūpataḥ 48
48. vahat krakaca kāṣeṇa sita asita dalanena ca
śara aśani nipātena kampate na svarūpataḥ
48. svarūpataḥ na kampate vahat krakaca kāṣeṇa
sita asita dalanena ca śara aśani nipātena
48. It does not tremble in its essential nature (svarūpa), even by the friction of a moving saw, by the splitting of white and black (substances), and by the impact of arrows and thunderbolts.
नानन्दमेत्युपवने न खेदमुपगच्छति ।
न खेदमेति मरुषु नानन्दमुपगच्छति ॥ ४९ ॥
nānandametyupavane na khedamupagacchati ,
na khedameti maruṣu nānandamupagacchati 49
49. na ānandam eti upavane na khedam upagacchati
na khedam eti maruṣu na ānandam upagacchati
49. upavane na ānandam eti na khedam upagacchati
maruṣu na khedam eti na ānandam upagacchati
49. It experiences neither joy in a garden nor sorrow. It feels neither sorrow in deserts nor joy.
पूताङ्गारसमाकल्पसैकतेष्वपि धन्वसु ।
पुष्पप्रकरसंछन्नमृदुशाद्वलभूमिषु ॥ ५० ॥
pūtāṅgārasamākalpasaikateṣvapi dhanvasu ,
puṣpaprakarasaṃchannamṛduśādvalabhūmiṣu 50
50. pūta aṅgāra samākalpa saikateṣu api dhanvasu
puṣpa prakara saṃchanna mṛdu śādvala bhūmiṣu
50. api dhanvasu pūta aṅgāra samākalpa saikateṣu
puṣpa prakara saṃchanna mṛdu śādvala bhūmiṣu
50. Even in sandy deserts resembling red-hot coals, and in lands of soft, green pastures completely covered with masses of flowers.
क्षुरधारासु तीक्ष्णासु शय्यासु च नवोत्पलैः ।
उन्नताचलदेशेषु कूपकोशतलेषु च ॥ ५१ ॥
kṣuradhārāsu tīkṣṇāsu śayyāsu ca navotpalaiḥ ,
unnatācaladeśeṣu kūpakośataleṣu ca 51
51. kṣura dhārāsu tīkṣṇāsu śayyāsu ca nava utpalaiḥ
unnata acala deśeṣu kūpa kośa taleṣu ca
51. tīkṣṇāsu kṣura dhārāsu śayyāsu ca nava utpalaiḥ
ca unnata acala deśeṣu kūpa kośa taleṣu ca
51. On sharp razor edges, on beds, and with fresh lotuses; in elevated mountain regions, and in the depths of wells.
शिलास्वर्कांशुरूक्षासु मृद्वीषु ललनासु च ।
संपत्स्वापत्सु चोग्रासु रमणेषूत्सवेषु च ॥ ५२ ॥
śilāsvarkāṃśurūkṣāsu mṛdvīṣu lalanāsu ca ,
saṃpatsvāpatsu cogrāsu ramaṇeṣūtsaveṣu ca 52
52. śilāsu arka-aṃśu-rūkṣāsu mṛdvīṣu lalanāsu ca
sampatsu āpatsu ca ugrāsu ramaṇeṣu utsaveṣu ca
52. śilāsu arka-aṃśu-rūkṣāsu mṛdvīṣu lalanāsu ca
sampatsu āpatsu ca ugrāsu ramaṇeṣu utsaveṣu ca
52. Whether amidst rocks hardened by sunbeams or with soft women, whether in prosperity or in terrible adversities, and whether in enjoyments or in celebrations.
विहरन्नपि नोद्वेगी नानन्दमुपगच्छति ।
अन्तर्मुक्तमना नित्यं कर्मकर्तेव तिष्ठति ॥ ५३ ॥
viharannapi nodvegī nānandamupagacchati ,
antarmuktamanā nityaṃ karmakarteva tiṣṭhati 53
53. viharan api na udvegī na ānandam upagacchati
antar mukta-manā nityam karma-kartā iva tiṣṭhati
53. viharan api na udvegī na ānandam upagacchati.
antar mukta-manā nityam karma-kartā iva tiṣṭhati
53. Even while enjoying, he is not agitated, nor does he experience extreme delight. With his mind always internally liberated, he remains as if merely performing actions (karma).
अयःसंकुचिताङ्गासु नरकारण्यभूमिषु ।
परस्परेरितानन्तकुन्ततोमरवृष्टिषु ॥ ५४ ॥
ayaḥsaṃkucitāṅgāsu narakāraṇyabhūmiṣu ,
paraspareritānantakuntatomaravṛṣṭiṣu 54
54. ayaḥsaṃkucitāṅgāsu narakāraṇya-bhūmiṣu
parasparerītānantakuntatomaravṛṣṭiṣu
54. ayaḥsaṃkucitāṅgāsu narakāraṇya-bhūmiṣu
parasparerītānantakuntatomaravṛṣṭiṣu
54. In the forest lands of hell, (with beings) whose bodies are contracted by iron, and amidst the endless rain of lances and javelins hurled at one another.
न बिभेति न वादत्ते वैवश्यं न च दीनताम् ।
समः स्वस्थमना मौनी धीरस्तिष्ठति शैलवत् ॥ ५५ ॥
na bibheti na vādatte vaivaśyaṃ na ca dīnatām ,
samaḥ svasthamanā maunī dhīrastiṣṭhati śailavat 55
55. na bibheti na vā ādatte vaivaśyam na ca dīnatām
samaḥ svastha-manā maunī dhīraḥ tiṣṭhati śailavat
55. na bibheti na vā vaivaśyam ādatte na ca dīnatām.
samaḥ svastha-manā maunī dhīraḥ śailavat tiṣṭhati
55. He neither fears, nor succumbs to helplessness, nor to dejection. Equal-minded, with a tranquil mind, silent, and steadfast, he remains like a mountain.
अपवित्रमपथ्यं च विषसिक्तं मलाद्यपि ।
भुक्त्वा जरयति क्षिप्रं क्लिन्नं नष्टं च मृष्टवत् ॥ ५६ ॥
apavitramapathyaṃ ca viṣasiktaṃ malādyapi ,
bhuktvā jarayati kṣipraṃ klinnaṃ naṣṭaṃ ca mṛṣṭavat 56
56. apavitram apathyam ca viṣasiktam malāt api bhuktvā
jarayati kṣipram klinnam naṣṭam ca mṛṣṭavat
56. bhuktvā apavitram apathyam ca viṣasiktam malāt
api klinnam naṣṭam ca mṛṣṭavat kṣipram jarayati
56. Having eaten food that is impure, unwholesome, poisoned, and even from filth, one quickly digests it, even if it is putrid and spoiled, as if it were pure and delicious.
बिम्बप्रतिविषाकल्कक्षीरेक्षुसलिलान्धसाम् ।
असक्तबुद्धिस्तत्त्वज्ञो भवत्यास्वादने समः ॥ ५७ ॥
bimbaprativiṣākalkakṣīrekṣusalilāndhasām ,
asaktabuddhistattvajño bhavatyāsvādane samaḥ 57
57. bimbaprativiṣākalkakṣīrekṣusalilāndhasām
asaktabuddhiḥ tattvajñaḥ bhavati āsvādane samaḥ
57. tattvajñaḥ asaktabuddhiḥ
bimbaprativiṣākalkakṣīrekṣusalilāndhasām āsvādane samaḥ bhavati
57. A knower of reality (tattva-jña), whose intellect is unattached, becomes equal in the tasting of such things as bimba fruit, antidotes, medicinal pastes, milk, sugarcane, water, and various other foods.
मैरेयमदिराक्षीररक्तमेदोरसासवैः ।
रूक्षास्थितृणकेशान्तैर्न हृष्यति न कुप्यति ॥ ५८ ॥
maireyamadirākṣīraraktamedorasāsavaiḥ ,
rūkṣāsthitṛṇakeśāntairna hṛṣyati na kupyati 58
58. maireyamadirākṣīraraktamedorasāsavaiḥ
rūkṣāstitṛṇakeśāntaiḥ na hṛṣyati na kupyati
58. maireyamadirākṣīraraktamedorasāsavaiḥ
rūkṣāstitṛṇakeśāntaiḥ na hṛṣyati na kupyati
58. He neither rejoices nor becomes angry due to (or in contact with) maireya liquor, wine, milk, blood, fat, vital fluids, or fermented liquors; nor with dry objects, bones, grass, or hair.
जीवितस्यापि हर्तारं दातारं चैकरूपया ।
दृशा प्रसादमाधुर्यशालिन्या परिपश्यति ॥ ५९ ॥
jīvitasyāpi hartāraṃ dātāraṃ caikarūpayā ,
dṛśā prasādamādhuryaśālinyā paripaśyati 59
59. jīvitasya api hartāram dātāram ca ekarūpayā
dṛśā prasādamādhuryiśālinyā paripaśyati
59. ekarūpayā prasādamādhuryiśālinyā dṛśā
jīvitasya hartāram api ca dātāram paripaśyati
59. He perceives, with a single gaze full of grace and sweetness, both the one who takes life and even the one who bestows it.
स्थिरास्थिरशरीरेषु रम्यारम्येषु वस्तुषु ।
न हृष्यति ग्लायति वा सदा समतयेद्धया ॥ ६० ॥
sthirāsthiraśarīreṣu ramyāramyeṣu vastuṣu ,
na hṛṣyati glāyati vā sadā samatayeddhayā 60
60. sthirāsthirasarīreṣu ramyāramyeṣu vastuṣu
na hṛṣyati glāyati vā sadā samatayā iddhayā
60. sadā samatayā iddhayā sthirāsthirasarīreṣu
ramyāramyeṣu vastuṣu na hṛṣyati vā glāyati
60. A person endowed with constant and abundant equanimity neither rejoices nor becomes dejected concerning stable and unstable bodies, or agreeable and disagreeable things.
मुक्तास्थत्वादनास्थेयरूपत्वाज्जगतः स्थितौ ।
नूनं विदितवेद्यत्वान्नीरागत्वात्स्वचेतसः ॥ ६१ ॥
muktāsthatvādanāstheyarūpatvājjagataḥ sthitau ,
nūnaṃ viditavedyatvānnīrāgatvātsvacetasaḥ 61
61. muktāsthatvāt anāstheyarūpatvāt jagataḥ sthitau
nūnaṃ viditavedyatvāt nīrāgatvāt svacetasaḥ
61. nūnaṃ muktāsthatvāt jagataḥ sthitau anāstheyarūpatvāt
svacetasaḥ nīrāgatvāt viditavedyatvāt
61. Indeed, this is because of freedom from attachment, because the nature of the world's existence is such that it should not be clung to, because one's own consciousness is devoid of passion, and because one has known what is to be known.
न कस्यचिन्नो कदाचिदक्षस्य विषयस्थितौ ।
ददाति प्रसरं साधुराधिप्रोज्झितया धिया ॥ ६२ ॥
na kasyacinno kadācidakṣasya viṣayasthitau ,
dadāti prasaraṃ sādhurādhiprojjhitayā dhiyā 62
62. na kasyacit na u kadācit akṣasya viṣayasthitau
dadāti prasaraṃ sādhuḥ ādhiprojjhitayā dhiyā
62. ādhiprojjhitayā dhiyā sādhuḥ na kasyacit akṣasya
viṣayasthitau na u kadācit prasaraṃ dadāti
62. A virtuous person (sādhu), with a mind entirely free from mental anguish, never, at any time, gives scope to the sense organs in their engagement with objects.
अतत्त्वज्ञमविश्रान्तमलब्धात्मानमस्थितम् ।
निगिरन्तीन्द्रियाण्याशु हरिणा इव पल्लवम् ॥ ६३ ॥
atattvajñamaviśrāntamalabdhātmānamasthitam ,
nigirantīndriyāṇyāśu hariṇā iva pallavam 63
63. atattvajñam aviśrāntam alabdhātmānam asthitam
nigiranti indriyāṇi āśu hariṇāḥ iva pallavam
63. indriyāṇi āśu atattvajñam aviśrāntam alabdhātmānam asthitam
(puruṣam) nigiranti; iva hariṇāḥ pallavam (nigiranti)
63. The sense organs quickly devour an individual who is ignorant of the truth, restless, unstable, and has not realized their true self (ātman), just as deer rapidly consume tender shoots.
उह्यमानं भवाम्भोधौ वासनावीचिवेल्लितम् ।
निगिरन्तीन्द्रियग्राहा महाक्रन्दपरायणम् ॥ ६४ ॥
uhyamānaṃ bhavāmbhodhau vāsanāvīcivellitam ,
nigirantīndriyagrāhā mahākrandaparāyaṇam 64
64. uhyamānam bhavāmbhodhau vāsanāvīcivellitam
nigirantī indriyagrāhā mahākrandaparāyaṇam
64. bhavāmbhodhau vāsanāvīcivellitam uhyamānam
indriyagrāhā nigirantī mahākrandaparāyaṇam
64. Being carried away in the ocean of transmigration (saṃsāra), tossed about by the waves of latent impressions (vāsanā), and swallowed by the crocodiles of the senses, it is prone to great lamentation.
विचारिणं भव्यपदं विश्रान्तधियमात्मनि ।
न हरन्ति विकल्पौघा जलौघा इव पर्वतम् ॥ ६५ ॥
vicāriṇaṃ bhavyapadaṃ viśrāntadhiyamātmani ,
na haranti vikalpaughā jalaughā iva parvatam 65
65. vicāriṇam bhavyapadam viśrāntadhiyam ātmani na
haranti vikalpa oghā jala oghā iva parvatam
65. vikalpa oghā vicāriṇam bhavyapadam ātmani
viśrāntadhiyam na haranti jala oghā iva parvatam
65. The floods of mental constructs and doubts (vikalpa) do not carry away the discerning person, whose excellent state of being is settled and whose intellect is at rest in the Self (ātman), just as floods of water do not carry away a mountain.
सर्वसंकल्पसीमान्ते विश्रान्ता ये परे पदे ।
तेषां लब्धस्वरूपाणां मेरुरेव तृणायते ॥ ६६ ॥
sarvasaṃkalpasīmānte viśrāntā ye pare pade ,
teṣāṃ labdhasvarūpāṇāṃ merureva tṛṇāyate 66
66. sarvasaṅkalpasīmānte viśrāntā ye pare pade
teṣām labdhasvarūpāṇam meruḥ eva tṛṇāyate
66. ye sarvasaṅkalpasīmānte pare pade viśrāntā,
labdhasvarūpāṇam teṣām meruḥ eva tṛṇāyate
66. For those whose true nature has been realized and who have found rest in the supreme state, at the ultimate boundary of all mental constructs (saṅkalpa), even Mount Meru appears as insignificant as a blade of grass.
जगज्जरत्तृणलवो विषं चामृतमेव च ।
क्षणः कल्पसहस्रं च सममाततचेतसाम् ॥ ६७ ॥
jagajjarattṛṇalavo viṣaṃ cāmṛtameva ca ,
kṣaṇaḥ kalpasahasraṃ ca samamātatacetasām 67
67. jagat jarattṛṇalavaḥ viṣam ca amṛtam eva ca
kṣaṇaḥ kalpasahasram ca samam ātatacetasām
67. ātataacetasām jagat jarattṛṇalavaḥ,
viṣam ca amṛtam eva ca samam,
kṣaṇaḥ ca kalpasahasram ca samam
67. For those with an expanded consciousness, the world (jagat) is but a withered blade of grass; poison and nectar are both alike; and a single moment and a thousand aeons (kalpa) are perceived as equal.
संविन्मात्रं जगदिति मत्वा मुदितबुद्धयः ।
संविन्मयत्वादन्तस्थजगत्का विहरन्त्यमी ॥ ६८ ॥
saṃvinmātraṃ jagaditi matvā muditabuddhayaḥ ,
saṃvinmayatvādantasthajagatkā viharantyamī 68
68. saṃvitmātram jagat iti matvā muditabuddhayaḥ
saṃvinmayatvāt antastha-jagatkā viharanti amī
68. amī muditabuddhayaḥ jagat saṃvitmātram iti matvā,
saṃvinmayatvāt,
antastha-jagatkā viharanti.
68. Recognizing that this universe is nothing but pure consciousness (saṃvit), these individuals, with joyful intellects, move about, embodying the world within themselves due to its very nature as consciousness (saṃvit).
संविन्मात्रपरिस्पन्दे जागते वस्तुपञ्जरे ।
किं हेयं किमुपादेयमिह तत्त्वविदां मतम् ॥ ६९ ॥
saṃvinmātraparispande jāgate vastupañjare ,
kiṃ heyaṃ kimupādeyamiha tattvavidāṃ matam 69
69. saṃvitmātra-parispande jāgate vastu-pañjare
kim heyam kim upādeyam iha tattvavidām matam
69. iha saṃvitmātra-parispande jāgate vastu-pañjare,
kim heyam,
kim uta upādeyam? etat tattvavidām matam.
69. In this multitude of objects (vastu), which appears in the waking state (jāgrat) and is merely a manifestation of pure consciousness (saṃvit), what is there to be rejected, and what is there to be embraced? This is the view of those who truly understand reality (tattva).
संविदेवेदमखिलं भ्रान्तिमन्यां त्यजानघ ।
संविन्मयवपुः स्फारं किं जहाति किमीहते ॥ ७० ॥
saṃvidevedamakhilaṃ bhrāntimanyāṃ tyajānagha ,
saṃvinmayavapuḥ sphāraṃ kiṃ jahāti kimīhate 70
70. saṃvid eva idam akhilam bhrāntim anyām tyaja anagha
saṃvinmaya-vapuḥ sphāram kim jahāti kim īhate
70. anagha,
idam akhilam saṃvid eva (iti matvā),
anyām bhrāntim tyaja.
saṃvinmaya-vapuḥ sphāram kim jahāti? kim īhate (ca)?
70. O sinless one, renounce any other illusion (bhrānti), for all this (universe) is consciousness (saṃvit) itself! What can an expansive being, whose very form is consciousness (saṃvit), abandon? And what can it possibly desire or strive for?
यदेतज्जायते भूमेर्भविष्यत्पल्लवाङ्कुरम् ।
तत्संविदेव प्रथते तथा तत्त्वाङ्कुरस्थितम् ॥ ७१ ॥
yadetajjāyate bhūmerbhaviṣyatpallavāṅkuram ,
tatsaṃvideva prathate tathā tattvāṅkurasthitam 71
71. yat etat jāyate bhūmeḥ bhaviṣyat-pallava-aṅkuram
tat saṃvid eva prathate tathā tattva-aṅkura-sthitam
71. yat etat bhaviṣyat-pallava-aṅkuram bhūmeḥ jāyate,
tat saṃvid eva prathate.
tathā tattva-aṅkura-sthitam (api saṃvid eva prathate).
71. Just as this future sprout and shoot emerge from the earth, so too does that (entire manifestation) spread forth as nothing but consciousness (saṃvit) itself. Similarly, that which exists as the very sprout of reality (tattva) also manifests (as consciousness).
आदावन्ते च यन्नास्ति वर्तमानेऽपि तस्य च ।
कंचित्काललवं दृष्टा सत्तासौ संविदो भ्रमः ॥ ७२ ॥
ādāvante ca yannāsti vartamāne'pi tasya ca ,
kaṃcitkālalavaṃ dṛṣṭā sattāsau saṃvido bhramaḥ 72
72. ādau ante ca yat na asti vartamāne api tasya ca
kañcit kālalavam dṛṣṭvā sattā asau saṃvidaḥ bhramaḥ
72. yat ādau ante ca vartamāne api na asti,
tasya kañcit kālalavam dṛṣṭvā,
asau sattā saṃvidaḥ bhramaḥ
72. That which does not exist in the beginning and in the end, and also does not exist in the present, seeing its existence for merely a moment of time, this (apparent) existence is an illusion of consciousness.
इति मत्वा धियं त्यक्त्वा भावाभावानुपातिनीम् ।
निःसङ्गसंविद्भारूपो भव भावान्तमागतः ॥ ७३ ॥
iti matvā dhiyaṃ tyaktvā bhāvābhāvānupātinīm ,
niḥsaṅgasaṃvidbhārūpo bhava bhāvāntamāgataḥ 73
73. iti matvā dhiyam tyaktvā bhāvābhāvānupātinīm
niḥsaṅgasaṃvidbhārūpaḥ bhava bhāvantam āgataḥ
73. iti matvā,
bhāvābhāvānupātinīm dhiyam tyaktvā,
niḥsaṅgasaṃvidbhārūpaḥ bhāvantam āgataḥ bhava
73. Having considered this, abandon the intellect that follows both existence and non-existence. Become one whose form is the light of detached consciousness, having reached the state beyond all conditions of existence.
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
कर्म कुर्वन्नकुर्वन्वा निःसङ्गः सन्न लिप्यते ॥ ७४ ॥
kāyena manasā buddhyā kevalairindriyairapi ,
karma kurvannakurvanvā niḥsaṅgaḥ sanna lipyate 74
74. kāyena manasā buddhyā kevalaiḥ indriyaiḥ api
karma kurvan akurvan vā niḥsaṅgaḥ san na lipyate
74. kāyena manasā buddhyā kevalaiḥ indriyaiḥ api karma kurvan vā akurvan vā,
niḥsaṅgaḥ san na lipyate
74. Whether performing actions (karma) or not performing them, one who is detached is not tainted, even when acting through the body, mind, intellect, or merely the senses.
गतसङ्गेन मनसा कुर्वन्नपि न लिप्यते ।
सुखदुःखैर्महाबाहो मनोरथदशास्विव ॥ ७५ ॥
gatasaṅgena manasā kurvannapi na lipyate ,
sukhaduḥkhairmahābāho manorathadaśāsviva 75
75. gatasaṅgena manasā kurvan api na lipyate
sukhaduḥkhaiḥ mahābāho manorathadaśāsu iva
75. mahābāho,
gatasaṅgena manasā kurvan api,
sukhaduḥkhaiḥ na lipyate,
manorathadaśāsu iva
75. O mighty-armed one, even while acting with a mind free from attachment, one is not tainted by happiness and sorrow, just as one is not affected by things in states of imagination or desire.
गतसङ्गां मतिं कुर्वन्कुर्वन्नप्यङ्गयष्टिभिः ।
न लिप्यते सुखैर्दुःखैर्मनोरथदशास्विव ॥ ७६ ॥
gatasaṅgāṃ matiṃ kurvankurvannapyaṅgayaṣṭibhiḥ ,
na lipyate sukhairduḥkhairmanorathadaśāsviva 76
76. gatasāṅgām matim kurvan kurvan api aṅgayaṣṭibhiḥ
na lipyate sukhaiḥ duḥkhaiḥ manorathadaśāsu iva
76. aṅgayaṣṭibhiḥ kurvan api gatasāṅgām matim kurvan
sukhaiḥ duḥkhaiḥ na lipyate manorathadaśāsu iva
76. Even when engaging the body and making the mind free from attachment (saṅga), one is not tainted by joys and sorrows, just as one is not affected by experiences in a daydream.
गतसङ्गमना दृष्ट्या पश्यन्नपि न पश्यति ।
एतदन्यस्थचित्तत्वाद्वालेनाप्यनुभूयते ॥ ७७ ॥
gatasaṅgamanā dṛṣṭyā paśyannapi na paśyati ,
etadanyasthacittatvādvālenāpyanubhūyate 77
77. gatasāṅgamanā dṛṣṭyā paśyan api na paśyati
etat anyasthacittatvāt bālena api anubhūyate
77. gatasāṅgamanā dṛṣṭyā paśyan api na paśyati.
etat bālena api anyasthacittatvāt anubhūyate
77. A person whose mind is free from attachment (saṅga), even when looking with their eyes, does not truly perceive. This phenomenon, which occurs when the mind is focused elsewhere, is experienced even by a child.
गतसङ्गमना जन्तुः पश्यन्नेव न पश्यति ।
न श्रृणोत्यपि श्रृण्वंश्च न स्पृशत्यपि च स्पृशन् ॥ ७८ ॥
gatasaṅgamanā jantuḥ paśyanneva na paśyati ,
na śrṛṇotyapi śrṛṇvaṃśca na spṛśatyapi ca spṛśan 78
78. gatasāṅgamanā jantuḥ paśyan eva na paśyati na
śṛṇoti api śṛṇvan ca na spṛśati api ca spṛśan
78. gatasāṅgamanā jantuḥ paśyan eva na paśyati ca
śṛṇvan api na śṛṇoti ca spṛśan api na spṛśati
78. A living being (jantu) whose mind is free from attachment (saṅga), even when seeing, does not truly perceive; and even when hearing, does not truly listen; and even when touching, does not truly feel.
न जिघ्रत्यपि संजिघ्रन्नुन्मिषन्निमिषन्नपि ।
पदार्थे च पतत्येव बलात्पतति नाप्ययम् ॥ ७९ ॥
na jighratyapi saṃjighrannunmiṣannimiṣannapi ,
padārthe ca patatyeva balātpatati nāpyayam 79
79. na jighrati api sañjighran unmiṣan nimiṣan api
padārthe ca patati eva balāt patati na api ayam
79. sañjighran api na jighrati unmiṣan nimiṣan api
ca ayam padārthe eva patati balāt api na patati
79. Even when smelling, he does not truly smell; and even when opening and closing his eyes, he does not truly perceive. He merely encounters objects (padārtha), yet he is not forcibly drawn or entangled by them.
देशान्तरस्थचेतोभिरेतदात्मगृहस्थितैः ।
अप्रौढमतिभिः साधु मूर्खैरप्यनुभूयते ॥ ८० ॥
deśāntarasthacetobhiretadātmagṛhasthitaiḥ ,
aprauḍhamatibhiḥ sādhu mūrkhairapyanubhūyate 80
80. deśāntarasthacetobhiḥ etat ātmagṛhasthitaiḥ
aprauḍhamatibhiḥ sādhu mūrkaiḥ api anubhūyate
80. etat sādhu mūrkaiḥ api aprauḍhamatibhiḥ
deśāntarasthacetobhiḥ ātmagṛhasthitaiḥ anubhūyate
80. This truth is easily experienced, even by fools, by those with undeveloped minds, by those whose thoughts are preoccupied with other places, and by those who remain in their own homes.
सङ्गः कारणमर्थानां सङ्गः संसारकारणम् ।
सङ्गः कारणमाशानां सङ्गः कारणमापदाम् ॥ ८१ ॥
saṅgaḥ kāraṇamarthānāṃ saṅgaḥ saṃsārakāraṇam ,
saṅgaḥ kāraṇamāśānāṃ saṅgaḥ kāraṇamāpadām 81
81. saṅgaḥ kāraṇam arthānām saṅgaḥ saṃsārakāraṇam
saṅgaḥ kāraṇam āśānām saṅgaḥ kāraṇam āpadām
81. saṅgaḥ arthānām kāraṇam saṅgaḥ saṃsārakāraṇam
saṅgaḥ āśānām kāraṇam saṅgaḥ āpadām kāraṇam
81. Attachment (saṅga) is the cause of worldly possessions; attachment (saṅga) is the cause of the cycle of rebirth (saṃsāra); attachment (saṅga) is the cause of desires; and attachment (saṅga) is the cause of calamities.
सङ्गत्यागं विदुर्मोक्षं सङ्गत्यागादजन्मता ।
सङ्गं त्यज त्वं भावानां जीवन्मुक्तो भवानघ ॥ ८२ ॥
saṅgatyāgaṃ vidurmokṣaṃ saṅgatyāgādajanmatā ,
saṅgaṃ tyaja tvaṃ bhāvānāṃ jīvanmukto bhavānagha 82
82. saṅgatyāgam viduḥ mokṣam saṅgatyāgāt ajanmatā
saṅgam tyaja tvam bhāvānām jīvanmuktaḥ bhava anagha
82. viduḥ saṅgatyāgam mokṣam saṅgatyāgāt ajanmatā (bhavati)
anagha tvam bhāvānām saṅgam tyaja jīvanmuktaḥ bhava
82. They know the abandonment of attachment (saṅga) to be final liberation (mokṣa); from the abandonment of attachment (saṅga) comes freedom from rebirth. Therefore, O sinless one, you should abandon attachment (saṅga) to all worldly entities and become one who is liberated while living (jīvanmukta).
श्रीराम उवाच ।
सर्वसंशयनीहारशरन्मारुत हे मुने ।
सङ्गः किमुच्यते ब्रूहि समासेन मम प्रभो ॥ ८३ ॥
śrīrāma uvāca ,
sarvasaṃśayanīhāraśaranmāruta he mune ,
saṅgaḥ kimucyate brūhi samāsena mama prabho 83
83. śrīrāma uvāca sarvasaṃśayanīhāraśaranmāruta he
mune saṅgaḥ kim ucyate brūhi samāsena mama prabho
83. śrīrāma uvāca he mune prabho sarvasaṃśayanīhāraśaranmāruta
mama samāsena brūhi saṅgaḥ kim ucyate?
83. Śrī Rāma said: 'O sage, O lord, who are like the autumn wind dispelling all fogs of doubt, please tell me concisely, what exactly is attachment (saṅga)?'
श्रीवसिष्ठ उवाच ।
भावाभावे पदार्थानां हर्षामर्षविकारदा ।
मलिना वासना यैषा सा सङ्ग इति कथ्यते ॥ ८४ ॥
śrīvasiṣṭha uvāca ,
bhāvābhāve padārthānāṃ harṣāmarṣavikāradā ,
malinā vāsanā yaiṣā sā saṅga iti kathyate 84
84. śrīvasiṣṭhaḥ uvāca bhāva-abhāve padārthānām
harṣa-amarṣa-vikāradā malinā vāsanā yā eṣā sā saṅgaḥ iti kathyate
84. yā eṣā malinā vāsanā padārthānām bhāva-abhāve
harṣa-amarṣa-vikāradā sā saṅgaḥ iti kathyate
84. Sri Vasiṣṭha said: That impure residual impression (vāsanā) which gives rise to emotions of joy and resentment concerning the presence and absence of objects, this is what is called attachment (saṅga).
जीवन्मुक्तशरीराणामपुनर्जन्मकारिणी ।
मुक्ता हर्षविषादाभ्यां शुद्धा भवति वासना ॥ ८५ ॥
jīvanmuktaśarīrāṇāmapunarjanmakāriṇī ,
muktā harṣaviṣādābhyāṃ śuddhā bhavati vāsanā 85
85. jīvanmukta-śarīrāṇām apunarjanmakāriṇī muktā
harṣa-viṣādābhyām śuddhā bhavati vāsanā
85. jīvanmukta-śarīrāṇām vāsanā harṣa-viṣādābhyām
muktā śuddhā apunarjanmakāriṇī bhavati
85. For those who have attained liberation in life (jīvanmukta), the residual impression (vāsanā) becomes pure, freed from joy and sorrow, and thus does not cause rebirth.
अजीवन्मुक्तरूपाणां दीनानां मूढचेतसाम् ।
युक्ता हर्षविषादाभ्यां बन्धनी वासना भवेत् ॥ ८७ ॥
ajīvanmuktarūpāṇāṃ dīnānāṃ mūḍhacetasām ,
yuktā harṣaviṣādābhyāṃ bandhanī vāsanā bhavet 87
87. ajīvanmukta-rūpāṇām dīnānām mūḍhacetasām
yuktā harṣa-viṣādābhyām bandhanī vāsanā bhavet
87. ajīvanmukta-rūpāṇām dīnānām mūḍhacetasām
harṣa-viṣādābhyām yuktā vāsanā bandhanī bhavet
87. For those who are not liberated in life (ajīvanmukta), who are miserable and whose minds are deluded, the residual impression (vāsanā) that is entangled with joy and sorrow becomes a cause of bondage.
सैवोक्ता सङ्गशब्देन पुनर्जननकारिणी ।
तया यत्क्रियते कर्म तद्बन्धायैव केवलम् ॥ ८८ ॥
saivoktā saṅgaśabdena punarjananakāriṇī ,
tayā yatkriyate karma tadbandhāyaiva kevalam 88
88. sā eva uktā saṅga-śabdena punarjanana-kāriṇī
tayā yat kriyate karma tat bandhāya eva kevalam
88. punarjanana-kāriṇī sā eva saṅga-śabdena uktā
tayā yat karma kriyate tat kevalam bandhāya eva
88. That very (vāsanā) which causes rebirth is indeed referred to as 'attachment' (saṅga). Any action (karma) performed driven by such a vāsanā leads solely to bondage.
एवं रूपं परित्यज्य सङ्गं स्वात्मविकारदम् ।
यदि तिष्ठसि निर्व्यग्रः कुर्वन्नपि न लिप्यसे ॥ ८९ ॥
evaṃ rūpaṃ parityajya saṅgaṃ svātmavikāradam ,
yadi tiṣṭhasi nirvyagraḥ kurvannapi na lipyase 89
89. evam rūpam parityajya saṅgam svātma-vikāradam
yadi tiṣṭhasi nirvyagraḥ kurvan api na lipyase
89. yadi nirvyagraḥ tiṣṭhasi,
evam svātma-vikāradam saṅgam rūpam parityajya,
kurvan api na lipyase
89. If you remain free from anxiety, having abandoned such a form of attachment (saṅga) that causes disturbance to one's own self (ātman), then even while performing actions, you are not tainted.
हर्षामर्षविषादाभ्यां यदि गच्छसि नान्यताम् ।
वीतरागभयक्रोधस्तदसङ्गोऽसि राघव ॥ ९० ॥
harṣāmarṣaviṣādābhyāṃ yadi gacchasi nānyatām ,
vītarāgabhayakrodhastadasaṅgo'si rāghava 90
90. harṣa-amarṣa-viṣādābhyām yadi gacchasi na anyatām
vīta-rāga-bhaya-krodhaḥ tat asaṅgaḥ asi rāghava
90. rāghava,
yadi harṣa-amarṣa-viṣādābhyām na anyatām gacchasi,
vīta-rāga-bhaya-krodhaḥ,
tat asaṅgaḥ asi
90. O Rāghava, if you do not become different (or swayed) by joy, indignation, and sorrow, and you are one who has transcended attachment (rāga), fear, and anger, then you are truly unattached.
दुःखैर्न ग्लानिमायासि यदि हृष्यसि नो सुखैः ।
आशावैवश्यमुत्सृज्य तदसङ्गोऽसि राघव ॥ ९१ ॥
duḥkhairna glānimāyāsi yadi hṛṣyasi no sukhaiḥ ,
āśāvaivaśyamutsṛjya tadasaṅgo'si rāghava 91
91. duḥkhaiḥ na glānim āyāsi yadi hṛṣyasi no sukhaiḥ
āśā-vaivaśyam utsṛjya tat asaṅgaḥ asi rāghava
91. rāghava,
yadi duḥkhaiḥ na glānim āyāsi,
sukhaiḥ no hṛṣyasi,
āśā-vaivaśyam utsṛjya,
tat asaṅgaḥ asi
91. O Rāghava, if you do not become despondent by sorrows, nor overjoyed by pleasures, and having abandoned the dependency on hope, then you are truly unattached.
विहरन्व्यवहारेषु सुखदुःखदशासु च ।
न विमुञ्चसि सत्साम्यं तदसङ्गोऽसि राघव ॥ ९२ ॥
viharanvyavahāreṣu sukhaduḥkhadaśāsu ca ,
na vimuñcasi satsāmyaṃ tadasaṅgo'si rāghava 92
92. viharan vyavahāreṣu sukha-duḥkha-daśāsu ca na
vimuñcasi sat-sāmyam tat asaṅgaḥ asi rāghava
92. rāghava,
yadi vyavahāreṣu ca sukha-duḥkha-daśāsu viharan,
sat-sāmyam na vimuñcasi,
tat asaṅgaḥ asi
92. O Rāghava, if, even while moving through worldly activities and states of happiness and sorrow, you do not relinquish true equanimity, then you are truly unattached.
संवेद्यो यदि चैवात्मा वेदिते लक्ष्यते समः ।
यथाप्राप्तानुवर्ती च तदसङ्गोऽसि राघव ॥ ९३ ॥
saṃvedyo yadi caivātmā vedite lakṣyate samaḥ ,
yathāprāptānuvartī ca tadasaṅgo'si rāghava 93
93. saṃvedyaḥ yadi ca eva ātmā vedite lakṣyate samaḥ
yathāprāptānuvartī ca tat asaṅgaḥ asi rāghava
93. rāghava yadi ātmā saṃvedyaḥ ca eva vedite samaḥ
lakṣyate ca yathāprāptānuvartī tat asaṅgaḥ asi
93. O Rāghava, if the self (ātman) is indeed perceptible and appears as impartial to the knower, and follows what comes naturally, then you are unattached.
असङ्गतामनायासाज्जीवन्मुक्तस्थितिं स्थिराम् ।
अवलम्ब्य समः स्वस्थो वीतरागो भवानघ ॥ ९४ ॥
asaṅgatāmanāyāsājjīvanmuktasthitiṃ sthirām ,
avalambya samaḥ svastho vītarāgo bhavānagha 94
94. asaṅgatām anāyāsāt jīvanmuktasthitiṃ sthirām
avalambya samaḥ svastaḥ vītarāgaḥ bhavān agha
94. agha bhavān anāyāsāt sthirām jīvanmuktasthitiṃ
avalambya samaḥ svastaḥ vītarāgaḥ
94. O sinless one, by effortlessly adopting the firm state of a living liberated (jīvanmukta) person, may you be impartial, self-abiding, and free from attachment.
जीवन्मुक्तमतिर्मौनी निगृहीतेन्द्रियग्रहः ।
अमानमदमात्सर्यमार्यस्तिष्ठति विज्वरम् ॥ ९५ ॥
jīvanmuktamatirmaunī nigṛhītendriyagrahaḥ ,
amānamadamātsaryamāryastiṣṭhati vijvaram 95
95. jīvanmuktamatiḥ maunī nigṛhītendriyagrahaḥ
amānamadamātsaryam āryaḥ tiṣṭhati vijvaram
95. āryaḥ jīvanmuktamatiḥ maunī nigṛhītendriyagrahaḥ
amānamadamātsaryam vijvaram tiṣṭhati
95. A noble person (ārya), whose understanding is that of a living liberated (jīvanmukta) one, a silent sage, one who has controlled the grasp of the senses, remains free from pride, delusion, and envy, and free from distress.
सदा समग्रेऽपि हि वस्तुजाले समाशयोऽप्यन्तरदीनसत्त्वः ।
व्यापारमात्रात्सहजात्क्रमस्थान्न किंचिदप्यन्यदसौ करोति ॥ ९६ ॥
sadā samagre'pi hi vastujāle samāśayo'pyantaradīnasattvaḥ ,
vyāpāramātrātsahajātkramasthānna kiṃcidapyanyadasau karoti 96
96. sadā samagre api hi vastujāle
samāśayaḥ api antaradīnasattvaḥ
vyāpāramātrāt sahajāt kramasthāt
na kiñcit api anyat asau karoti
96. hi asau sadā samagre vastujāle api samāśayaḥ api antaradīnasattvaḥ,
sahajāt kramasthāt vyāpāramātrāt na kiñcit api anyat karoti
96. Indeed, even amidst the entire collection of objects, that person, though having an equanimous intention and an unfeeble inner nature (sattva), does nothing else beyond activity that is natural and in its proper course.
यदेव किंचित्प्रकृतं क्रमस्थं कर्तव्यमात्मीयमसौ तदेव ।
संसर्गसंबन्धविहीनयैव कुर्वन्न खेदं रमते धियान्तः ॥ ९७ ॥
yadeva kiṃcitprakṛtaṃ kramasthaṃ kartavyamātmīyamasau tadeva ,
saṃsargasaṃbandhavihīnayaiva kurvanna khedaṃ ramate dhiyāntaḥ 97
97. yat eva kiṃcit prakṛtam kramastham
kartavyam ātmīyam asau tat eva
saṃsarga-sambandha-vihīnayā eva
kurvan na khedam ramate dhiyā antaḥ
97. asau yat kiṃcit eva prakṛtam kramastham
ātmīyam kartavyam tat eva (karma)
saṃsarga-sambandha-vihīnayā eva kurvan khedam
na (anubhavati api tu) dhiyā antaḥ ramate
97. Whatever is initiated, is in due order, and is one's own proper duty, that indeed he undertakes. Performing it without attachment to worldly involvements or relationships, he feels no distress; rather, he delights within his intellect.
अथापदं प्राप्य सुसंपदं वा महामतिः स्वप्रकृतं स्वभावम् ।
जहाति नो मन्दरवेल्लितोऽपि शौक्ल्यं यथा क्षीरमयाम्बुराशिः ॥ ९८ ॥
athāpadaṃ prāpya susaṃpadaṃ vā mahāmatiḥ svaprakṛtaṃ svabhāvam ,
jahāti no mandaravellito'pi śauklyaṃ yathā kṣīramayāmburāśiḥ 98
98. atha āpadam prāpya susampadam vā
mahāmatiḥ svaprakṛtam svabhāvam
jahāti no mandara-vellitaḥ api
śauklyam yathā kṣīramayāmburaśiḥ
98. atha mahāmatiḥ āpadam vā susampadam
prāpya svaprakṛtam svabhāvam no
jahāti yathā kṣīramayāmburaśiḥ
mandara-vellitaḥ api śauklyam (no jahāti)
98. Then, whether encountering calamity or great prosperity, the great-minded person does not abandon their intrinsic nature (svabhāva), which is their original disposition. This is just as the ocean of milk, even when churned by Mount Mandara, does not abandon its whiteness.
संप्राप्य साम्राज्यमथापदं वा सरीसृपत्वं सुरनाथतां वा ।
तिष्ठत्यखेदोदयमस्तहर्षं क्षयोदयेष्विन्दुरिवैकरूपः ॥ ९९ ॥
saṃprāpya sāmrājyamathāpadaṃ vā sarīsṛpatvaṃ suranāthatāṃ vā ,
tiṣṭhatyakhedodayamastaharṣaṃ kṣayodayeṣvindurivaikarūpaḥ 99
99. samprāpya sāmrājyam atha āpadam
vā sarīsṛpatvam suranāthatām vā
tiṣṭhati akhedodayam astaharṣam
kṣayodayeṣu induḥ iva ekarūpaḥ
99. (saḥ) sāmrājyam vā atha āpadam vā
sarīsṛpatvam vā suranāthatām
samprāpya kṣayodayeṣu induḥ iva
akhedodayam astaharṣam ekarūpaḥ tiṣṭhati
99. Whether attaining an empire, or misfortune, or the state of a creeping animal, or even the position of a lord of the gods, such a one remains free from weariness and without joy, just like the moon, which maintains a single form amidst its waxing and waning.
निरस्तसंरम्भमपास्तभेदं प्रशान्तनानाफलवल्गुवेषम् ।
विचारयात्मानमदीनसत्त्वो यथा भवस्युत्तमकार्यनिष्ठः ॥ १०० ॥
nirastasaṃrambhamapāstabhedaṃ praśāntanānāphalavalguveṣam ,
vicārayātmānamadīnasattvo yathā bhavasyuttamakāryaniṣṭhaḥ 100
100. nirasta-saṃrambham apāsta-bhedam
praśānta-nānā-phala-valgu-veṣam
vicāraya ātmanam adīnasattvaḥ
yathā bhavasi uttama-kārya-niṣṭhaḥ
100. adīnasattvaḥ (tvam) nirasta-saṃrambham apāsta-bhedam praśānta-nānā-phala-valgu-veṣam ātmanam vicāraya,
yathā uttama-kārya-niṣṭhaḥ bhavasi
100. O person of unyielding courage (adīnasattvaḥ), contemplate the true self (ātman) as free from impetuosity, devoid of distinctions, and with the alluring appearances of various fruits of action completely pacified. Do this so that you may become truly dedicated to the supreme duty.
तयोदितप्रसरविलासशुद्धया गतज्वरं पदमवलम्बयामलम् ।
धियेद्धया पुनरिह जन्मबन्धनैर्न बध्यसे समधिगतात्मदृश्यया ॥ १०१ ॥
tayoditaprasaravilāsaśuddhayā gatajvaraṃ padamavalambayāmalam ,
dhiyeddhayā punariha janmabandhanairna badhyase samadhigatātmadṛśyayā 101
101. tayo udita-prasara-vilāsa-śuddhyā
gata-jvaram padam avalambaya amalam
dhiyā iddhayā punar iha janma-bandhanaiḥ
na badhyase samadhigata-ātma-dṛśyayā
101. Through the purity of the expanding and blissful manifestation arising from these (teachings), may you attain the stainless state, free from suffering. Then, by an enlightened intellect that has perfectly realized the vision of the (ātman) Self, you will not again be bound here by the bonds of rebirth.

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 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 (current chapter)

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