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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-74

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श्रीराम उवाच ।
यथा चित्तचमत्कृत्या राज्ञो गङ्गावतारणम् ।
भगीरथस्य संपन्नं तन्मे कथय भो प्रभो ॥ १ ॥
śrīrāma uvāca ,
yathā cittacamatkṛtyā rājño gaṅgāvatāraṇam ,
bhagīrathasya saṃpannaṃ tanme kathaya bho prabho 1
1. śrīrāma uvāca | yathā cittacamatkṛtyā rājñaḥ gaṅgāvatāraṇam
| bhagīrathasya sampannam tat me kathaya bho prabho
1. bho prabho,
śrīrāma uvāca yathā rājñaḥ bhagīrathasya cittacamatkṛtyā gaṅgāvatāraṇam sampannam,
tat me kathaya.
1. Śrī Rāma said: O Lord, please recount to me how the descent of the Gaṅgā was accomplished by King Bhagīratha through a miraculous power of his mind.
श्रीवसिष्ठ उवाच ।
आसीद्भगीरथो नाम राजा परमधार्मिकः ।
भुवः समुद्रयुक्ताया मण्डलीतिलकोपमः ॥ २ ॥
śrīvasiṣṭha uvāca ,
āsīdbhagīratho nāma rājā paramadhārmikaḥ ,
bhuvaḥ samudrayuktāyā maṇḍalītilakopamaḥ 2
2. śrīvasiṣṭhaḥ uvāca | āsīt bhagīrathaḥ nāma rājā
paramadhārmikaḥ | bhuvaḥ samudrayuktāyāḥ maṇḍalītilakopamaḥ
2. śrīvasiṣṭhaḥ uvāca bhagīrathaḥ nāma rājā āsīt (saḥ) paramadhārmikaḥ bhuvaḥ samudrayuktāyāḥ maṇḍalītilakopamaḥ (āsīt).
2. Śrī Vasiṣṭha said: There was a king named Bhagīratha, who was supremely devoted to natural law (dharma) and was like an auspicious mark (tilaka) adorning the entire orb of the earth, including its oceans.
संकल्पानन्तरं प्राप्ता यथाभिमतमर्थिनः ।
चन्द्रप्रसन्नवदनादस्माच्चिन्तामणेरिव ॥ ३ ॥
saṃkalpānantaraṃ prāptā yathābhimatamarthinaḥ ,
candraprasannavadanādasmāccintāmaṇeriva 3
3. saṅkalpa-anantaram prāptā yathā-abhimatam arthinaḥ
| candraprasannavadanāt asmāt cintāmaṇeḥ iva
3. संकल्पानन्तरम् अर्थिनः यथाभिमतम् प्राप्ता अस्मात् चन्द्रप्रasannavadanāt चिन्तामणेः इव।
3. Immediately after his resolve, the desired attainment of the supplicants was realized from this king, whose face was serene like the moon, just as if it were from a wish-fulfilling jewel (cintāmaṇi).
साधूनां यो व्यवस्थार्थं धनान्यविरतं ददौ ।
तृणमात्रमुपादत्ते क्वचिच्चिन्तामणिर्यथा ॥ ४ ॥
sādhūnāṃ yo vyavasthārthaṃ dhanānyavirataṃ dadau ,
tṛṇamātramupādatte kvaciccintāmaṇiryathā 4
4. sādhūnām yaḥ vyavasthā-artham dhanāni aviratam
dadau | tṛṇa-mātram upādatte kvacit cintāmaṇiḥ yathā
4. yaḥ sādhūnām vyavasthā-artham aviratam dhanāni dadau,
kvacit tṛṇa-mātram upādatte cintāmaṇiḥ yathā.
4. He, who ceaselessly gave wealth for the welfare of the virtuous, was like the wish-fulfilling gem (cintāmaṇi), which occasionally takes back merely a blade of grass (in return).
वज्रसारमिव प्रोतमुज्वलन्नेमि योऽभिनत् ।
अधो मणिरयोयन्त्रं सर्वदुर्जनचेष्टितम् ॥ ५ ॥
vajrasāramiva protamujvalannemi yo'bhinat ,
adho maṇirayoyantraṃ sarvadurjanaceṣṭitam 5
5. vajrasāram iva protam ujjvalannemi yaḥ abhinat
adhaḥ maṇiḥ ayoyantram sarvadurjanaceṣṭitam
5. yaḥ vajrasāram iva protam ujjvalannemi adhaḥ
maṇiḥ ayoyantram sarvadurjanaceṣṭitam abhinat
5. He who shattered the machinations of all wicked people - machinations that were like an iron machine with a gem at its base, intricate as a diamond's core, and with a blazing rim.
अधूमवह्निदेहश्रीः श्रान्तोऽपि दैन्यमप्यलम् ।
तमोऽहरन्नृणां नैशं द्युमणिर्वेश्मनामिव ॥ ६ ॥
adhūmavahnidehaśrīḥ śrānto'pi dainyamapyalam ,
tamo'harannṛṇāṃ naiśaṃ dyumaṇirveśmanāmiva 6
6. adhūmavahni-deha-śrīḥ śrāntaḥ api dainyam api alam
tamaḥ aharat nṛṇām naiśam dyumaṇiḥ veśmanām iva
6. adhūmavahni-deha-śrīḥ śrāntaḥ api (saḥ) dainyam api alam
(āsīt) nṛṇām naiśam tamaḥ aharat dyumaṇiḥ veśmanām iva
6. Even though tired, and possessing a body whose splendor was like a smokeless fire, he was utterly free from misery. He dispelled the night's darkness for people, just as the sun, the jewel of the sky, illuminates houses.
किरन्नग्निकणासारमभितः स्वप्रतापजम् ।
मध्याह्नसूर्यकान्ताग्निरिव ज्वलति योऽरिषु ॥ ७ ॥
kirannagnikaṇāsāramabhitaḥ svapratāpajam ,
madhyāhnasūryakāntāgniriva jvalati yo'riṣu 7
7. kiran agnikaṇāsāram abhitaḥ svapratāpajam
madhyāhnasūryakāntāgniḥ iva jvalati yaḥ ariṣu
7. yaḥ abhitaḥ svapratāpajam agnikaṇāsāram kiran
madhyāhnasūryakāntāgniḥ iva ariṣu jvalati
7. He who shines among his enemies like the fire from a midday sunstone, scattering all around showers of fire-sparks born of his own valor.
मृदुशीतलसंस्पर्शो यः समाह्लादयन्मनः ।
सुज्ञानां द्रवति स्निग्धस्येन्दोरिन्दुमणिर्यथा ॥ ८ ॥
mṛduśītalasaṃsparśo yaḥ samāhlādayanmanaḥ ,
sujñānāṃ dravati snigdhasyendorindumaṇiryathā 8
8. mṛduśītalasaṃsparśaḥ yaḥ samāhlādayan manaḥ
su-jñānām dravati snigdhasya indoḥ indumaṇiḥ yathā
8. yaḥ mṛduśītalasaṃsparśaḥ manaḥ samāhlādayan
su-jñānām dravati snigdhasya indoḥ indumaṇiḥ yathā
8. He whose touch is soft and cool, gladdening the mind, inspires devotion in the wise, just as a moonstone melts at the touch of the shining moon.
जगद्यज्ञोपवीतस्य स्वर्गपातालवाहिनः ।
गङ्गावाहस्य येनास्यां तृतीयः पूरितो गुणः ॥ ९ ॥
jagadyajñopavītasya svargapātālavāhinaḥ ,
gaṅgāvāhasya yenāsyāṃ tṛtīyaḥ pūrito guṇaḥ 9
9. jagadyajñopavītasya svargapātālavāhinaḥ
gaṅgāvāhasya yena asyām tṛtīyaḥ pūritaḥ guṇaḥ
9. yena asyām jagadyajñopavītasya svargapātālavāhinaḥ
gaṅgāvāhasya tṛtīyaḥ guṇaḥ pūritaḥ
9. By whom (Bhagīratha), the third strand was completed for the flow of the Gaṅgā, which is like the sacred thread (yajñopavīta) for the world, flowing through heaven and the underworld.
अगस्त्यशोषितोऽम्भोधिर्गङ्गापूरेण पूरितः ।
येन दुष्पूरभूतोऽपि महासार्थोऽर्थिनामिव ॥ १० ॥
agastyaśoṣito'mbhodhirgaṅgāpūreṇa pūritaḥ ,
yena duṣpūrabhūto'pi mahāsārtho'rthināmiva 10
10. agastyaśoṣitaḥ ambhodhiḥ gaṅgāpūreṇa pūritaḥ
yena duṣpūrabūtaḥ api mahāsārthaḥ arthinām iva
10. yena agastyaśoṣitaḥ ambhodhiḥ duṣpūrabūtaḥ api
gaṅgāpūreṇa pūritaḥ arthinām mahāsārthaḥ iva
10. By whom (Bhagīratha), the ocean, which had been dried up by Agastya and thus became difficult to fill, was refilled by the flood of the Gaṅgā, just like a great multitude of petitioners is hard to satisfy.
गङ्गासोपानपद्धत्या येन पातालवासिनः ।
योजिता ब्रह्मणो लोके बान्धवा लोकबन्धुना ॥ ११ ॥
gaṅgāsopānapaddhatyā yena pātālavāsinaḥ ,
yojitā brahmaṇo loke bāndhavā lokabandhunā 11
11. gaṅgāsopānapaddhatyā yena pātālavāsinaḥ
yojitāḥ brahmaṇaḥ loke bāndhavāḥ lokabandhunā
11. yena lokabandhunā gaṅgāsopānapaddhatyā
pātālavāsinaḥ bāndhavāḥ brahmaṇaḥ loke yojitāḥ
11. By whom (Bhagīratha), the friend of the world (lokabandhu), his relatives (the dwellers of the underworld) were united with the world of Brahmā through the stairway-path of the Gaṅgā.
ब्रह्माणं शंकरं जह्नुं तपसाराधयंश्च यः ।
भूयोभूयो ययौ खेदमशून्याध्यवसायिनः ॥ १२ ॥
brahmāṇaṃ śaṃkaraṃ jahnuṃ tapasārādhayaṃśca yaḥ ,
bhūyobhūyo yayau khedamaśūnyādhyavasāyinaḥ 12
12. brahmāṇam śaṅkaram jahnum tapasā ārādhayan ca yaḥ
bhūyaḥ bhūyaḥ yayau khedam aśūnyādhyavasāyinaḥ
12. yaḥ brahmāṇam śaṅkaram jahnum tapasā ārādhayan ca
aśūnyādhyavasāyinaḥ bhūyaḥ bhūyaḥ khedam yayau
12. And who (Bhagīratha), propitiating Brahmā, Śaṅkara, and Jahnu through his asceticism (tapas), repeatedly endured hardship, demonstrating his unswerving resolve.
यौवने वर्तमानस्य तस्य भूमिपतेरपि ।
प्रविचारयतो लोकयात्रां पर्याकुलामिमाम् ॥ १३ ॥
yauvane vartamānasya tasya bhūmipaterapi ,
pravicārayato lokayātrāṃ paryākulāmimām 13
13. yauvane vartamānasya tasya bhūmipateḥ api
pravicārayataḥ lokayātrām paryākulām imām
13. tasya yauvane vartamānasya api bhūmipateḥ
imām paryākulām lokayātrām pravicārayataḥ
13. Even for that king, who was still in his youth, contemplating these exceedingly troubled worldly affairs (lokayātrā)...
सुविरागचमत्कारविचारकणिकोदभूत् ।
वयस्यपि च तारुण्ये दैवाद्वल्ली मराविव ॥ १४ ॥
suvirāgacamatkāravicārakaṇikodabhūt ,
vayasyapi ca tāruṇye daivādvallī marāviva 14
14. suvirāgacamatkāravicārakaṇikā udbhūt vayasi
api ca tāruṇye daivāt vallī marau iva
14. ca daivāt vayasi tāruṇye api marau iva
suvirāgacamatkāravicārakaṇikā udbhūt
14. And by fate, even in his youth, a tiny spark of thought, causing a wondrous detachment (virāga), arose in him, just like a creeper sprouting in a desert.
एकान्ते चिन्तयामास महीपतिरसाविति ।
जगद्यात्रामिमां नित्यमसमञ्जसमाकुलम् ॥ १५ ॥
ekānte cintayāmāsa mahīpatirasāviti ,
jagadyātrāmimāṃ nityamasamañjasamākulam 15
15. ekānte cintayāmāsa mahīpatiḥ asau iti
jagadyātrām imām nityam asamañjasam ākulam
15. asau mahīpatiḥ ekānte cintayāmāsa iti imām
nityam asamañjasam ākulam jagadyātrām
15. That king reflected in solitude, thinking, 'This worldly existence (lokayātrā) is always incongruous and agitated.'
पुनर्दिनं पुनः श्यामा दानादानशतं पुनः ।
तदेव भुक्तविरसं लक्ष्यते कर्म कुर्वताम् ॥ १६ ॥
punardinaṃ punaḥ śyāmā dānādānaśataṃ punaḥ ,
tadeva bhuktavirasaṃ lakṣyate karma kurvatām 16
16. punar dinam punaḥ śyāmā dānaādānaśatam punaḥ
tad eva bhuktavirasam lakṣyate karma kurvatām
16. punar dinam,
punaḥ śyāmā,
punaḥ dānaādānaśatam.
kurvatām tat eva karma bhuktavirasam lakṣyate.
16. Again day, again night, and again hundreds of acts of giving and taking. For those who perform such actions (karma), the same routine appears tiresome and devoid of savor after enjoyment.
येन प्राप्तेन लोकेऽस्मिन्न प्राप्यमवशिष्यते ।
तत्कृतं सुकृतं मन्ये शेषं कर्म विषूचिका ॥ १७ ॥
yena prāptena loke'sminna prāpyamavaśiṣyate ,
tatkṛtaṃ sukṛtaṃ manye śeṣaṃ karma viṣūcikā 17
17. yena prāptena loke asmin na prāpyam avaśiṣyate
tat kṛtam sukṛtam manye śeṣam karma viṣūcikā
17. yena prāptena asmin loke prāpyam na avaśiṣyate
tat sukṛtam kṛtam manye śeṣam karma viṣūcikā
17. I consider that a truly virtuous action (sukṛtam) by attaining which nothing remains unattained in this world. All other actions (karma) are like a plague (viṣūcikā).
पुनःपुनः पर्युषितं कर्म कुर्वन्न लज्जते ।
मूढ्बुद्धिरबुद्धिस्तु कः कुर्यात्किल बालवत् ॥ १८ ॥
punaḥpunaḥ paryuṣitaṃ karma kurvanna lajjate ,
mūḍhbuddhirabuddhistu kaḥ kuryātkila bālavat 18
18. punaḥ punaḥ paryuṣitam karma kurvan na lajjate
mūḍhabuddhiḥ abuddhiḥ tu kaḥ kuryāt kila bālavat
18. yaḥ punaḥ punaḥ paryuṣitam karma kurvan na lajjate,
tu kaḥ mūḍhabuddhiḥ abuddhiḥ kila bālavat kuryāt?
18. One who repeatedly performs worn-out or ineffective actions (karma) is not ashamed. But who, with a foolish mind (mūḍhabuddhi) and lack of intelligence, would truly act like a child?
अथैकदोद्विग्नमनाः कदाचित्त्रितलं गुरुम् ।
एकान्तं संसृतेर्भीतः समपृच्छद्भगीरथः ॥ १९ ॥
athaikadodvignamanāḥ kadācittritalaṃ gurum ,
ekāntaṃ saṃsṛterbhītaḥ samapṛcchadbhagīrathaḥ 19
19. atha ekadā udvignamanāḥ kadācit tritam gurum
ekāntam saṃsṛteḥ bhītaḥ samapṛcchat bhagīrathaḥ
19. atha ekadā udvignamanāḥ saṃsṛteḥ bhītaḥ bhagīrathaḥ
kadācit ekāntam tritam gurum samapṛcchat
19. Then, on one occasion, Bhagīratha, his mind agitated and fearful of the cycle of rebirth (saṃsāra), questioned his teacher (guru) Trita, who was in solitude.
भगीरथ उवाच ।
अन्तःशून्यासु सुचिरं भ्रमत्संसारवृत्तिषु ।
अरण्यानीषु चैतासु भृशं खिन्ना वयं विभो ॥ २० ॥
bhagīratha uvāca ,
antaḥśūnyāsu suciraṃ bhramatsaṃsāravṛttiṣu ,
araṇyānīṣu caitāsu bhṛśaṃ khinnā vayaṃ vibho 20
20. bhagīrathaḥ uvāca antaḥśūnyāsu suciram bhramatsaṃsāravṛttiṣu
araṇyānīṣu ca etāsu bhṛśam khinnā vayam vibho
20. bhagīrathaḥ uvāca he vibho,
vayam antaḥśūnyāsu etāsu bhramatsaṃsāravṛttiṣu ca araṇyānīṣu suciram bhṛśam khinnāḥ.
20. Bhagīratha said: 'O Lord, for a very long time, we have been exceedingly weary, wandering through these inwardly empty worldly existences (saṃsāra-vṛtti) and these vast spiritual wildernesses (araṇyānī).'
जरामरणमोहादिरूपाणां भवकारिणाम् ।
भगवन्सर्वदुःखानां कथमन्तः प्रजायते ॥ २१ ॥
jarāmaraṇamohādirūpāṇāṃ bhavakāriṇām ,
bhagavansarvaduḥkhānāṃ kathamantaḥ prajāyate 21
21. jarāmaraṇamohādirūpāṇām bhavakāriṇām bhagavan
sarvaduḥkhānām katham antaḥ prajāyate
21. bhagavan jarāmaraṇamohādirūpāṇām bhavakāriṇām
sarvaduḥkhānām antaḥ katham prajāyate
21. O Lord, how does the end of all sufferings - which take the forms of old age, death, delusion, and similar states, and which are the cause of repeated worldly existence (saṃsāra) - come about?
त्रितल उवाच ।
चिरसाम्यात्मनोत्थेन निर्विभागविलासिना ।
राजन् ज्ञेयावबोधेन पूर्णेन भरितात्मना ॥ २२ ॥
tritala uvāca ,
cirasāmyātmanotthena nirvibhāgavilāsinā ,
rājan jñeyāvabodhena pūrṇena bharitātmanā 22
22. tritala uvāca cira-sāmya-ātmanaḥ utthena nirvibhāgavilāsinā
rājan jñeya avabodhena pūrṇena bharita ātmanā
22. rājan tritala uvāca cira-sāmya-ātmanaḥ utthena
nirvibhāgavilāsinā pūrṇena bharita ātmanā jñeya avabodhena
22. Tritala said: 'O King, by means of the perfect realization of what is to be known (jñeya) - a realization that is complete, permeates the Self (ātman), arises from the everlasting equanimity of the Self (ātman), and manifests without any divisions...'
क्षीयन्ते सर्वदुःखानि त्रुट्यन्ति ग्रन्थयोऽभितः ।
संशयाः समतां यान्ति सर्वकर्माणि चानघ ॥ २३ ॥
kṣīyante sarvaduḥkhāni truṭyanti granthayo'bhitaḥ ,
saṃśayāḥ samatāṃ yānti sarvakarmāṇi cānagha 23
23. kṣīyante sarvaduḥkhāni truṭyanti granthayaḥ abhitaḥ
saṃśayāḥ samatām yānti sarvakarmāṇi ca anagha
23. anagha sarvaduḥkhāni kṣīyante granthayaḥ abhitaḥ
truṭyanti saṃśayāḥ samatām yānti ca sarvakarmāṇi
23. O sinless one, all sufferings are destroyed, all bonds (granthi) are completely severed, doubts attain equanimity, and all actions (karma) also come to an end.
ज्ञेयं विदुरथात्मानं संशुद्धं ज्ञप्तिरूपिणम् ।
स च सर्वगतो नित्यं नास्तमेति न चोदयम् ॥ २४ ॥
jñeyaṃ vidurathātmānaṃ saṃśuddhaṃ jñaptirūpiṇam ,
sa ca sarvagato nityaṃ nāstameti na codayam 24
24. jñeyam viduḥ atha ātmānam saṃśuddham jñaptirūpiṇam
saḥ ca sarvagataḥ nityam na astam eti na ca udayam
24. atha jñeyam ātmānam saṃśuddham jñaptirūpiṇam viduḥ
ca saḥ nityam sarvagataḥ na astam eti na ca udayam
24. They (the enlightened ones) know that which is to be known (jñeya) to be the Self (ātman), which is utterly pure and whose intrinsic nature (dharma) is consciousness. And that Self (ātman), being eternally all-pervading, neither disappears nor comes into being.
भगीरथ उवाच ।
चिन्मात्रं निर्गुणं शान्तमस्ति निर्मलमच्युतम् ।
देहादि नेतरत्किंचिदिति वेद्मि मुनीश्वर ॥ २५ ॥
bhagīratha uvāca ,
cinmātraṃ nirguṇaṃ śāntamasti nirmalamacyutam ,
dehādi netaratkiṃciditi vedmi munīśvara 25
25. bhagīratha uvāca cinmātram nirguṇam śāntam asti nirmalam
acyutam dehādi na itarat kiñcit iti vedmi munīśvara
25. bhagīratha uvāca munīśvara cinmātram nirguṇam śāntam
nirmalam acyutam asti dehādi itarat kiñcit na iti vedmi
25. Bhageeratha said: "O lord of sages, I understand that only pure consciousness (cinmātram) exists, which is devoid of qualities (nirguṇam), tranquil, pure, and immutable. Nothing else, like the body and so forth, is truly different from it."
किं तत्र प्रतिपत्तिर्मे स्फुटतामेति नेतरा ।
एतावन्मात्रसंवित्तिः स्यामहं भगवन्कथम् ॥ २६ ॥
kiṃ tatra pratipattirme sphuṭatāmeti netarā ,
etāvanmātrasaṃvittiḥ syāmahaṃ bhagavankatham 26
26. kim tatra pratipattiḥ me sphuṭatām eti na itarā
etāvanmātrasaṃvittiḥ syām aham bhagavan katham
26. bhagavan aham etāvanmātrasaṃvittiḥ katham syām
kim tatra me pratipattiḥ sphuṭatām eti itarā na
26. O Lord (bhagavan), how can I attain a realization (saṃvitti) that is merely limited to this extent? What understanding (pratipatti) of that (state) becomes clear to me, and not any other?
त्रितल उवाच ।
ज्ञानेन ज्ञेयनिष्ठत्वमेति चेतो हृदम्बरे ।
ततः सर्ववपुर्भूत्वा भूयो जीवो न जायते ॥ २७ ॥
tritala uvāca ,
jñānena jñeyaniṣṭhatvameti ceto hṛdambare ,
tataḥ sarvavapurbhūtvā bhūyo jīvo na jāyate 27
27. tritala uvāca jñānena jñeyaniṣṭhatvam eti cetaḥ
hṛdambare tataḥ sarvavapuḥ bhūtvā bhūyaḥ jīvaḥ na jāyate
27. tritala uvāca jñānena hṛdambare cetaḥ jñeyaniṣṭhatvam
eti tataḥ sarvavapuḥ bhūtvā jīvaḥ bhūyaḥ na jāyate
27. Tritala said: "Through knowledge (jñāna), the mind (cetas) residing in the space of the heart (hṛdambara) attains absorption in the knowable (jñeya-niṣṭhatvam). Thereafter, having assumed a universal form (sarvavapuḥ), the individual soul (jīva) is not born again."
असक्तिरनभिष्वङ्गः पुत्रदारगृहादिषु ।
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु ॥ २८ ॥
asaktiranabhiṣvaṅgaḥ putradāragṛhādiṣu ,
nityaṃ ca samacittatvamiṣṭāniṣṭopapattiṣu 28
28. asaktiḥ anabhiṣvaṅgaḥ putradāragṛhādiṣu
nityam ca samacittatvam iṣṭāniṣṭopapattiṣu
28. putradāragṛhādiṣu asaktiḥ anabhiṣvaṅgaḥ ca
iṣṭāniṣṭopapattiṣu nityam samacittatvam
28. Non-attachment (asakti) and non-identification (anabhiṣvaṅga) with sons, wives, and homes, among other things. Also, constant equanimity (samacittatvam) in the face of both desirable and undesirable occurrences.
आत्मनोऽनन्ययोगेन तद्भावनमनारतम् ।
विविक्तदेशसेवित्वमरतिर्जनसंसदि ॥ २९ ॥
ātmano'nanyayogena tadbhāvanamanāratam ,
viviktadeśasevitvamaratirjanasaṃsadi 29
29. ātmanaḥ ananya-yogena tat-bhāvanam anāratam
vivikta-deśa-sevitvam aratiḥ jana-saṃsadi
29. ātmanaḥ ananya-yogena tat-bhāvanam anāratam
vivikta-deśa-sevitvam jana-saṃsadi aratiḥ
29. Unwavering focus (yoga) on the Self (ātman), constant contemplation (dhyāna) of that Self, a preference for secluded places, and a disinterest in gatherings of people.
अध्यात्मज्ञाननित्यत्वं तत्त्वज्ञानार्थदर्शनम् ।
एतज्ज्ञानमिति प्रोक्तमज्ञानं तदतोऽन्यथा ॥ ३० ॥
adhyātmajñānanityatvaṃ tattvajñānārthadarśanam ,
etajjñānamiti proktamajñānaṃ tadato'nyathā 30
30. adhyātma-jñāna-nityatvam tattva-jñāna-artha-darśanam
etat jñānam iti proktam ajñānam tat ataḥ anyathā
30. adhyātma-jñāna-nityatvam tattva-jñāna-artha-darśanam
etat jñānam iti proktam tat ataḥ anyathā ajñānam
30. Constancy in the knowledge of the Self (ātman), the perception of the purpose of knowledge of reality (tattva), this is declared to be true knowledge. Ignorance (ajñāna) is anything other than this.
भगीरथ उवाच ।
शरीरेऽस्मिंश्चिरारूढो गिरौ तरुरिव स्वके ।
अहंभावो महाभाग वद मे त्यज्यते कथम् ॥ ३२ ॥
bhagīratha uvāca ,
śarīre'smiṃścirārūḍho girau taruriva svake ,
ahaṃbhāvo mahābhāga vada me tyajyate katham 32
32. bhagīrathaḥ uvāca śarīre asmin ca cira-ārūḍhaḥ girau taruḥ
iva svake ahaṃ-bhāvaḥ mahā-bhāga vada me tyajyate katham
32. bhagīrathaḥ uvāca mahā-bhāga me vada katham ahaṃ-bhāvaḥ
tyajyate asmin śarīre ca cira-ārūḍhaḥ svake girau taruḥ iva
32. Bhagīratha said: "O venerable one (mahā-bhāga), tell me, how can this ego (ahaṅkāra) be relinquished, which is deeply rooted in this body, like a tree firmly established on its own mountain?"
त्रितल उवाच ।
पौरुषेण प्रयत्नेन त्यक्त्वा भोगौघभावनाम् ।
गत्वा विकसितां सत्तामहंकारो विलीयते ॥ ३३ ॥
tritala uvāca ,
pauruṣeṇa prayatnena tyaktvā bhogaughabhāvanām ,
gatvā vikasitāṃ sattāmahaṃkāro vilīyate 33
33. tritala uvāca | pauruṣeṇa prayatnena tyaktvā bhogaughabhāvanām
| gatvā vikasitām sattām ahaṅkāraḥ vilīyate || 33 ||
33. tritala uvāca pauruṣeṇa prayatnena bhogaughabhāvanām
tyaktvā vikasitām sattām gatvā ahaṅkāraḥ vilīyate 33
33. Tritala said: Through personal effort, having abandoned the preoccupation with a multitude of enjoyments and having attained an expanded state of existence, the ego (ahaṅkāra) dissolves.
यन्त्रणापञ्जरं यावद्भग्नं लज्जादिनाखिलम् ।
अकिंचनत्वशेषेण स्फुटा तावदहंकृतिः ॥ ३४ ॥
yantraṇāpañjaraṃ yāvadbhagnaṃ lajjādinākhilam ,
akiṃcanatvaśeṣeṇa sphuṭā tāvadahaṃkṛtiḥ 34
34. yantraṇāpañjaram yāvat bhagnam lajjādinā akhilam |
akiṃcanatvaśeṣeṇa sphuṭā tāvat ahaṃkṛtiḥ || 34 ||
34. yāvat akhilam lajjādinā yantraṇāpañjaram bhagnam,
tāvat akiṃcanatvaśeṣeṇa ahaṃkṛtiḥ sphuṭā 34
34. Until the entire cage of constraints, such as shame, is completely shattered, the ego (ahaṅkāra) remains clearly manifest, sustained by the lingering residue of attachment and the sense of having not enough.
रागद्वेषक्षयाकारं संसारव्याधिभेषजम् ।
अहंभावोपशान्तौ तु राजन् ज्ञानमवाप्यते ॥ ३५ ॥
rāgadveṣakṣayākāraṃ saṃsāravyādhibheṣajam ,
ahaṃbhāvopaśāntau tu rājan jñānamavāpyate 35
35. rāga-dveṣa-kṣaya-ākāram saṃsāra-vyādhi-bheṣajam
ahaṃ-bhāva-upaśāntau tu rājan jñānam avāpyate
35. rājan tu ahaṃ-bhāva-upaśāntau jñānam avāpyate
rāga-dveṣa-kṣaya-ākāram saṃsāra-vyādhi-bheṣajam
35. O King, knowledge (jñāna) is attained upon the cessation of the ego (ahaṅkāra). This knowledge (jñāna) is of the nature of destroying attachment and aversion and acts as a remedy for the disease of transmigration (saṃsāra).
शान्ताशेषविशेषणो विगतभीः संत्यक्तसर्वैषणो गत्वानूनमकिंचनत्वमरिषु त्यक्त्वा समग्रां श्रियम् ।
शान्ताहंकृतिरस्तदेहकलनस्तेष्वेव भिक्षामट न्मामप्युज्झितवानलं यदिभवस्युच्चैस्त्वमुच्चैरसि ॥ ३६ ॥
śāntāśeṣaviśeṣaṇo vigatabhīḥ saṃtyaktasarvaiṣaṇo gatvānūnamakiṃcanatvamariṣu tyaktvā samagrāṃ śriyam ,
śāntāhaṃkṛtirastadehakalanasteṣveva bhikṣāmaṭa nmāmapyujjhitavānalaṃ yadibhavasyuccaistvamuccairasi 36
36. śāntāśeṣaviśeṣaṇaḥ vigatabhīḥ saṃtyaktasarvaiṣaṇaḥ gatvā
anūnam akiṃcanatvam ariṣu tyaktvā samagrām śriyam |
śāntāhaṅkṛtiḥ astadehākalanaḥ teṣu eva bhikṣām aṭan mām api
ujjhitavān alam yadi bhavasi uccaiḥ tvam uccaiḥ asi || 36 ||
36. yaḥ śāntāśeṣaviśeṣaṇaḥ vigatabhīḥ saṃtyaktasarvaiṣaṇaḥ anūnam akiṃcanatvam ariṣu gatvā samagrām śriyam tyaktvā śāntāhaṅkṛtiḥ astadehākalanaḥ teṣu eva bhikṣām aṭan mām api alam ujjhitavān,
yadi bhavasi,
tvam uccaiḥ uccaiḥ asi 36
36. O you whose every attribute has become tranquil, who is free from fear, who has completely abandoned all desires, who has truly achieved the state of non-possession (akiṃcanatva) even amidst adversaries, who has given up all prosperity (śrī), whose ego (ahaṅkāra) has become tranquil, and whose identification with the body has ceased – if you are such a one who, wandering for alms among those very adversaries, has even completely renounced me, then you are indeed supremely exalted.

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

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

nirvāṇa prakaraṇa (bhāga 1) (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 (current chapter) 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