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-6, 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 ।
अथोत्थाय ददाहासौ शुष्कं तत्तृणमन्दिरम् ।
अज्ञेन स्वेन मनसा वृथा संकल्पकल्पितम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
athotthāya dadāhāsau śuṣkaṃ tattṛṇamandiram ,
ajñena svena manasā vṛthā saṃkalpakalpitam 1
1. śrī vasiṣṭha uvāca | atha utthāya dadāha asau śuṣkam tat
tṛṇamandiram | ajñena svena manasā vṛthā saṅkalpakalpitam ||
1. śrī vasiṣṭhaḥ uvāca atha asau utthāya śuṣkam tat tṛṇamandiram
vṛthā ajñena svena manasā saṅkalpakalpitam dadāha
1. Śrī Vasiṣṭha said: Then, having risen, he set fire to that dry grass hut which had been fruitlessly conceived and constructed by his own ignorant mind.
शिष्टं यत्किंचिदभवत्तत्सर्वं स शिखिध्वजः ।
असंरब्धमना मौनी क्रमेण समया धिया ॥ २ ॥
śiṣṭaṃ yatkiṃcidabhavattatsarvaṃ sa śikhidhvajaḥ ,
asaṃrabdhamanā maunī krameṇa samayā dhiyā 2
2. śiṣṭam yat kiñcit abhavat tat sarvam saḥ śikhidhvajaḥ
asaṃrabdhamanāḥ maunī krameṇa samayā dhiyā
2. saḥ śikhidhvajaḥ asaṃrabdhamanāḥ maunī krameṇa
samayā dhiyā yat kiñcit śiṣṭam abhavat tat sarvam
2. Whatever little remained, all that Śikhidhvaja, with an unagitated mind, silent, and gradually, with composed understanding (processed).
ददाह च स चिक्षेप तत्याज च बभञ्ज वा ।
भाण्डजातं स्ववसनं भोजनाद्यपि तुष्टवत् ॥ ३ ॥
dadāha ca sa cikṣepa tatyāja ca babhañja vā ,
bhāṇḍajātaṃ svavasanaṃ bhojanādyapi tuṣṭavat 3
3. dadāha ca saḥ cikṣepa tatyāja ca babhañja vā
bhāṇḍajātam svavasanam bhojana ādi api tuṣṭavat
3. saḥ tuṣṭavat bhāṇḍajātam svavasanam bhojana-ādi
api ca dadāha cikṣepa tatyāja ca vā babhañja
3. He burnt, threw away, abandoned, or broke all his belongings - his own clothes and even his food, etc. - as if perfectly content.
स बभूवाश्रमस्तस्य दृष्टनष्टजनस्थितिः ।
वीरभद्रबलध्वस्तदक्षयज्ञाश्रमोपमः ॥ ४ ॥
sa babhūvāśramastasya dṛṣṭanaṣṭajanasthitiḥ ,
vīrabhadrabaladhvastadakṣayajñāśramopamaḥ 4
4. saḥ babhūva āśramaḥ tasya dṛṣṭanaṣṭajanasthitiḥ
vīrabhadrabaladhvastadakṣayajñāśramopamaḥ
4. tasya āśramaḥ dṛṣṭanaṣṭajanasthitiḥ
vīrabhadrabaladhvastadakṣayajñāśramopamaḥ saḥ babhūva
4. His hermitage became a place where the presence of people was first seen and then vanished, resembling the ritual (yajña) site of Dakṣa that was devastated by the power of Vīrabhadra.
आश्रमात्ते मृगगणास्त्यक्तरोमन्थमुद्ययुः ।
साग्निदाहात्पुरवराद्भीतभीतजना इव ॥ ५ ॥
āśramātte mṛgagaṇāstyaktaromanthamudyayuḥ ,
sāgnidāhātpuravarādbhītabhītajanā iva 5
5. āśramāt te mṛgagaṇāḥ tyaktaromantham udyayuḥ
sāgnidāhāt puravarāt bhītabhītajanaḥ iva
5. te mṛgagaṇāḥ āśramāt tyaktaromantham udyayuḥ
sāgnidāhāt puravarāt bhītabhītajanaḥ iva
5. From that hermitage, the herds of deer departed, abandoning their rumination, just as terror-stricken people would flee from a great city consumed by fire.
भाण्डजातं दहत्यग्नौ सहशुष्केन्धनेन तत् ।
केवलाकृतिरस्नेहस्तुष्टिमानाह भूपतिः ॥ ६ ॥
bhāṇḍajātaṃ dahatyagnau sahaśuṣkendhanena tat ,
kevalākṛtirasnehastuṣṭimānāha bhūpatiḥ 6
6. bhāṇḍajātam dahati agnau sahaśuṣkendhanena
tat kevalākṛtiḥ asnehaḥ tuṣṭimān āha bhūpatiḥ
6. bhūpatiḥ kevalākṛtiḥ asnehaḥ tuṣṭimān āha: "tat bhāṇḍajātam agnau sahaśuṣkendhanena dahati.
"
6. The king, whose essence (ākṛti) was pure, free from worldly affection (sneha), and full of contentment, said: "That multitude of articles burns in the fire along with dry fuel."
शिखिध्वज उवाच ।
वासनां तत्र संत्यज्य सर्वत्यागी स्थितो ह्यहम् ।
अहो नु चिरकालेन देवपुत्र प्रबोधितः ॥ ७ ॥
śikhidhvaja uvāca ,
vāsanāṃ tatra saṃtyajya sarvatyāgī sthito hyaham ,
aho nu cirakālena devaputra prabodhitaḥ 7
7. śikhidhvajaḥ uvāca vāsanām tatra saṃtyajya sarvatyāgī
sthitaḥ hi aham aho nu cirakālena devaputra prabodhitaḥ
7. śikhidhvajaḥ uvāca: "hi aham tatra vāsanām saṃtyajya sarvatyāgī sthitaḥ.
aho nu devaputra,
(aham) cirakālena prabodhitaḥ.
"
7. Śikhidhvaja said: "Indeed, I am situated there as one who has renounced everything (sarvatyāgī), having completely abandoned desire (vāsanā). Oh, son of a god, I have been awakened after a very long time!"
संपन्नः केवलः शुद्धः सुखेनोद्बोधवानहम् ।
किं नाम किल वस्त्वेतद्भवेत्सांकल्पिकक्रमम् ॥ ८ ॥
saṃpannaḥ kevalaḥ śuddhaḥ sukhenodbodhavānaham ,
kiṃ nāma kila vastvetadbhavetsāṃkalpikakramam 8
8. sampannaḥ kevalaḥ śuddhaḥ sukhena udbodhavān aham
kim nāma kila vastu etat bhavet sāṅkalpikakramam
8. aham sampannaḥ kevalaḥ śuddhaḥ sukhena udbodhavān (asmi).
etat vastu kim nāma kila sāṅkalpikakramam bhavet?
8. "I have become accomplished, pure, and cleansed; I have awakened blissfully. What, indeed, is this thing called a sequence of mental formations (saṃkalpa)?"
यावद्यावत्प्रहीयन्ते विविधा बन्धहेतवः ।
तावत्तावत्समायाति परमां निर्वृतिं मनः ॥ ९ ॥
yāvadyāvatprahīyante vividhā bandhahetavaḥ ,
tāvattāvatsamāyāti paramāṃ nirvṛtiṃ manaḥ 9
9. yāvat yāvat prahīyante vividhāḥ bandhahetavaḥ
tāvat tāvat samāyāti paramām nirvṛtim manaḥ
9. yāvat yāvat vividhāḥ bandhahetavaḥ prahīyante,
tāvat tāvat manaḥ paramām nirvṛtim samāyāti.
9. To the extent that the various causes of bondage disappear, to that extent the mind attains supreme tranquility (nirvṛti).
शाम्यामि परिनिर्वामि सुखितोऽस्मि जयाम्यहम् ।
विबन्धाः प्रक्षयं याताः सर्वत्यागो मया कृतः ॥ १० ॥
śāmyāmi parinirvāmi sukhito'smi jayāmyaham ,
vibandhāḥ prakṣayaṃ yātāḥ sarvatyāgo mayā kṛtaḥ 10
10. śāmyāmi parinirvāmi sukhitaḥ asmi jayāmi aham
vibandhāḥ prakṣayam yātāḥ sarvatyāgaḥ mayā kṛtaḥ
10. aham śāmyāmi,
parinirvāmi,
sukhitaḥ asmi,
jayāmi.
mayā vibandhāḥ prakṣayam yātāḥ.
sarvatyāgaḥ kṛtaḥ.
10. I am pacified; I achieve complete liberation (nirvāṇa); I am content; I am victorious. All my bonds have been destroyed; complete renunciation (tyāga) has been performed by me.
दिगम्बरो दिक्सदनो दिक्समोऽयमहं स्थितः ।
देवपुत्र महात्यागात्किमन्यदवशिष्यते ॥ ११ ॥
digambaro diksadano diksamo'yamahaṃ sthitaḥ ,
devaputra mahātyāgātkimanyadavaśiṣyate 11
11. digambaraḥ diksadanaḥ diksamaḥ ayam aham sthitaḥ
devaputra mahātyāgāt kim anyat avaśiṣyate
11. aham ayam digambaraḥ,
diksadanaḥ,
diksamaḥ sthitaḥ.
devaputra,
mahātyāgāt anyat kim avaśiṣyate?
11. I stand here, sky-clad, with the directions as my abode, and vast as the directions themselves. O son of a god, what else remains after such a great act of renunciation (tyāga)?
कुम्भ उवाच ।
सर्वमेव न संत्यक्तं त्वया राजन् शिखिध्वज ।
सर्वत्यागपरानन्दे मा मुधाभिनयं कुरु ॥ १२ ॥
kumbha uvāca ,
sarvameva na saṃtyaktaṃ tvayā rājan śikhidhvaja ,
sarvatyāgaparānande mā mudhābhinayaṃ kuru 12
12. kumbhaḥ uvāca sarvam eva na saṃtyaktam tvayā rājan
śikhidhvaja sarvatyāgaparānande mā mudhā abhinayam kuru
12. kumbhaḥ uvāca.
rājan śikhidhvaja,
tvayā sarvam eva na saṃtyaktam.
sarvatyāgaparānande mudhā abhinayam mā kuru.
12. Kumbha said: "O King Śikhidhvaja, you have not actually renounced everything completely. Do not engage in a false display amidst the supreme bliss of complete renunciation (sarvatyāga)."
तवास्त्येवापरित्यक्तः सर्वस्माद्भाग उत्तमः ।
यं परित्यज्य निःशेषं परामायास्यशोकताम् ॥ १३ ॥
tavāstyevāparityaktaḥ sarvasmādbhāga uttamaḥ ,
yaṃ parityajya niḥśeṣaṃ parāmāyāsyaśokatām 13
13. tava asti eva aparittyaktaḥ sarvasmāt bhāgaḥ
uttamaḥ yam parityajya niḥśeṣam parām āyāsi aśokatām
13. tava sarvasmāt uttamaḥ aparittyaktaḥ bhāgaḥ eva asti,
yam (bhāgam) niḥśeṣam parityajya parām aśokatām āyāsi.
13. Indeed, there still remains with you a most excellent part, superior to all (that you have renounced). By completely abandoning that, entirely and without remainder, you will attain the supreme state of freedom from sorrow.
श्रीवसिष्ठ उवाच ।
इति श्रुतवता तेन किंचित्संचिन्त्य भूभृता ।
इदमुक्तं महाबाहो राम राजीवलोचन ॥ १४ ॥
śrīvasiṣṭha uvāca ,
iti śrutavatā tena kiṃcitsaṃcintya bhūbhṛtā ,
idamuktaṃ mahābāho rāma rājīvalocana 14
14. śrīvasiṣṭhaḥ uvāca iti śrutavatā tena kiñcit saṃcintya
bhūbhṛtā idam uktam mahābāho rāma rājīvalocana
14. śrīvasiṣṭhaḥ uvāca he mahābāho he rāma he rājīvalocana
iti śrutavatā tena bhūbhṛtā kiñcit saṃcintya idam uktam
14. Śrī Vasiṣṭha said: Having heard this, that king pondered for a while, and then spoke these words, O mighty-armed Rāma, O lotus-eyed one.
शिखिध्वज उवाच ।
इन्द्रियव्यालसंघातो रक्तमांसमयाकृतिः ।
शिष्यते सर्वसंत्यागे देहो मे देवतात्मज ॥ १५ ॥
śikhidhvaja uvāca ,
indriyavyālasaṃghāto raktamāṃsamayākṛtiḥ ,
śiṣyate sarvasaṃtyāge deho me devatātmaja 15
15. śikhidhvajaḥ uvāca indriyavyālasaṃghātaḥ raktamāṃsamayākṛtiḥ
śiṣyate sarvasaṃtyāge dehaḥ me devatātmaja
15. śikhidhvajaḥ uvāca he devatātmaja indriyavyālasaṃghātaḥ
raktamāṃsamayākṛtiḥ me dehaḥ sarvasaṃtyāge śiṣyate
15. Śikhidhvaja said: O son of a deity, this body of mine, a conglomeration of serpent-like senses and a form made of blood and flesh, still remains even after I have completely renounced everything.
तदुत्थाय पुनर्देहं भृगुपातादविघ्नतः ।
विनाशात्मकतां नीत्वा सर्वत्यागी भवाम्यहम् ॥ १६ ॥
tadutthāya punardehaṃ bhṛgupātādavighnataḥ ,
vināśātmakatāṃ nītvā sarvatyāgī bhavāmyaham 16
16. tat utthāya punar deham bhṛgupātāt avighnataḥ
vināśātmakatām nītvā sarvatyāgī bhavāmi aham
16. aham tat utthāya punar deham bhṛgupātāt avighnataḥ
vināśātmakatām nītvā sarvatyāgī bhavāmi
16. Therefore, I shall rise and, by casting this body to its destruction without hindrance by falling from a cliff, I shall become one who has renounced everything.
श्रीवसिष्ठ उवाच ।
इत्युक्त्वा देहमग्रस्थे श्वभ्रे त्यक्तुमसौ जवात् ।
करोति यावदुत्थानं तावत्कुम्भोऽप्युवाच ह ॥ १७ ॥
śrīvasiṣṭha uvāca ,
ityuktvā dehamagrasthe śvabhre tyaktumasau javāt ,
karoti yāvadutthānaṃ tāvatkumbho'pyuvāca ha 17
17. śrīvasiṣṭhaḥ uvāca iti uktvā deham agrasthe śvabhre tyaktum
asau javāt karoti yāvat utthānam tāvat kumbhaḥ api uvāca ha
17. śrīvasiṣṭhaḥ uvāca iti uktvā asau javāt agrasthe śvabhre
deham tyaktum yāvat utthānam karoti tāvat kumbhaḥ api ha uvāca
17. Śrī Vasiṣṭha said: Having spoken thus, as soon as he quickly prepared to throw his body into the chasm before him, Kumbha also spoke.
कुम्भ उवाच ।
राजन्किमिति देहं त्वं निरागस्कं महावटे ।
त्यजस्यज्ञो हि वृषभः कुपितो हन्ति तर्णकम् ॥ १८ ॥
kumbha uvāca ,
rājankimiti dehaṃ tvaṃ nirāgaskaṃ mahāvaṭe ,
tyajasyajño hi vṛṣabhaḥ kupito hanti tarṇakam 18
18. kumbha uvāca rājan kim iti deham tvam nirāgaskam mahāvaṭe
tyajasi ajñaḥ hi vṛṣabhaḥ kupitaḥ hanti tarṇakam
18. kumbha uvāca rājan,
kim iti tvam nirāgaskam deham mahāvaṭe tyajasi? hi ajñaḥ kupitaḥ vṛṣabhaḥ tarṇakam hanti.
18. Kumbha spoke: "O King, why are you abandoning this innocent body under the great banyan tree? Indeed, an ignorant bull, when enraged, kills its own calf."
जडो वराको मूकात्मा तपस्वी देहको ह्ययम् ।
न कश्चन तवैतस्मिन्मा मुधैव तनुं त्यज ॥ १९ ॥
jaḍo varāko mūkātmā tapasvī dehako hyayam ,
na kaścana tavaitasminmā mudhaiva tanuṃ tyaja 19
19. jaḍaḥ varākaḥ mūkātmā tapasvī dehakaḥ hi ayam na
kaścana tava etasmin mā mudhā eva tanum tyaja
19. ayam dehakaḥ hi jaḍaḥ varākaḥ mūkātmā tapasvī.
tava etasmin kaścana na.
mā mudhā eva tanum tyaja.
19. This body is indeed inert, wretched, silent in nature, and dedicated to austerities (tapas). There is no fault of yours in it; therefore, do not abandon your body in vain.
आत्मन्येवैष मूकात्मा ध्यानवानवतिष्ठते ।
संचाल्यते परेणैव तरङ्गेणैव काष्ठकम् ॥ २० ॥
ātmanyevaiṣa mūkātmā dhyānavānavatiṣṭhate ,
saṃcālyate pareṇaiva taraṅgeṇaiva kāṣṭhakam 20
20. ātmani eva eṣaḥ mūkātmā dhyānavān avatiṣṭhate
saṃcālyate pareṇa eva taraṅgeṇa eva kāṣṭhakam
20. eṣaḥ mūkātmā ātmani eva dhyānavān avatiṣṭhate.
pareṇa eva taraṅgeṇa eva kāṣṭhakam saṃcālyate.
20. This silent-natured (body or self) remains absorbed in meditation (dhyāna) within the (higher) Self (ātman). It is moved only by another, just as a piece of wood is moved by a wave.
क्षोभयत्यन्य एवैनं निग्रहार्हो मुहुर्बलात् ।
तपस्विनं यथैकान्तं संस्थितं मत्ततस्करः ॥ २१ ॥
kṣobhayatyanya evainaṃ nigrahārho muhurbalāt ,
tapasvinaṃ yathaikāntaṃ saṃsthitaṃ mattataskaraḥ 21
21. kṣobhayati anyaḥ eva enam nigrahārhaḥ muhuḥ balāt
tapasvinam yathā ekāntam saṃsthitam mattataskaraḥ
21. anyaḥ eva nigrahārhaḥ enam muhuḥ balāt kṣobhayati.
yathā mattataskaraḥ ekāntam saṃsthitam tapasvinam.
21. Another indeed disturbs this (body/self) - one deserving of restraint - repeatedly and forcibly. Just as an intoxicated thief disturbs an ascetic (tapasvin) who is dwelling in solitude.
सुखदुःखादिभूत्या हि नापराधि शरीरकम् ।
नात्मनः फलवानात्मस्पन्दे वृक्षोऽपराधवान् ॥ २२ ॥
sukhaduḥkhādibhūtyā hi nāparādhi śarīrakam ,
nātmanaḥ phalavānātmaspande vṛkṣo'parādhavān 22
22. sukhaduḥkhādibhūtyā hi na aparādhī śarīrakam na
ātmanaḥ phalavān ātmaspande vṛkṣaḥ aparādhavān
22. śarīrakam sukhaduḥkhādibhūtyā hi na aparādhī
vṛkṣaḥ ātmanaḥ ātmaspande phalavān na aparādhavān
22. The body is certainly not at fault for the experience of happiness, suffering, and so forth. Just as a tree is not to blame for the fruit that arises from the stirring of its own nature (ātman).
वातः फलशिरःपुष्पपातनं कुरुते स्फुरन् ।
तरुणा साधुना धीरापराद्धं किमात्मनः ॥ २३ ॥
vātaḥ phalaśiraḥpuṣpapātanaṃ kurute sphuran ,
taruṇā sādhunā dhīrāparāddhaṃ kimātmanaḥ 23
23. vātaḥ phalaśiraḥpuṣpapātanam kurute sphuran
taruṇā sādhunā dhīra aparāddham kim ātmanaḥ
23. sphuran vātaḥ phalaśiraḥpuṣpapātanam kurute
dhīra taruṇā sādhunā ātmanaḥ kim aparāddham
23. As the wind stirs, it causes fruits, tops (or branches), and flowers to fall. O wise one, what fault can truly be attributed to the nature (ātman) of an upright youth?
त्यक्तेनापि शरीरेण किल तामरसेक्षण ।
सर्वत्यागो न ते याति निष्पत्तिं विषमो हि सः ॥ २४ ॥
tyaktenāpi śarīreṇa kila tāmarasekṣaṇa ,
sarvatyāgo na te yāti niṣpattiṃ viṣamo hi saḥ 24
24. tyaktena api śarīreṇa kila tāmarasekṣaṇa
sarvatyāgaḥ na te yāti niṣpattim viṣamaḥ hi saḥ
24. tāmarasekṣaṇa tyaktena api śarīreṇa sarvatyāgaḥ
te niṣpattim kila na yāti hi saḥ viṣamaḥ
24. O lotus-eyed one, even by abandoning the body, such total renunciation, it is said, does not lead you to perfection (niṣpatti), for indeed, that path is fraught with difficulty.
भृगौ केवलमेतत्त्वं निरागस्कं शरीरकम् ।
मुधा क्षिपसि नो देहत्यागे तत्त्यागिता भवेत् ॥ २५ ॥
bhṛgau kevalametattvaṃ nirāgaskaṃ śarīrakam ,
mudhā kṣipasi no dehatyāge tattyāgitā bhavet 25
25. bhṛgau kevalam etat tvam nirāgaskam śarīrakam
mudhā kṣipasi na u dehatyāge tattyāgitā bhavet
25. bhṛgau tvam etat nirāgaskam śarīrakam kevalam
mudhā kṣipasi dehatyāge tattyāgitā na u bhavet
25. O Bhṛgu, you merely cast off this innocent body in vain. Truly, through such abandonment of the body, genuine renunciation (tyāgitā) is not achieved.
येनायं क्षोभ्यते देहो मत्तेभेनेव पादपः ।
तत्संत्यजसि चेत्पापं तन्महात्यागवान्भवान् ॥ २६ ॥
yenāyaṃ kṣobhyate deho mattebheneva pādapaḥ ,
tatsaṃtyajasi cetpāpaṃ tanmahātyāgavānbhavān 26
26. yena ayam kṣobhyate dehaḥ matta-ibhena iva pādapaḥ |
tat saṃtyajasi cet pāpam tat mahā-tyāgavān bhavān ||
26. cet yena ayam dehaḥ matta-ibhena pādapaḥ iva kṣobhyate,
tat pāpam saṃtyajasi,
tat bhavān mahā-tyāgavān.
26. If you abandon that flaw by which this body is agitated, just as a tree is by a rutting elephant, then you truly become a great renunciant.
तस्मिंस्त्यक्ते भवेत्त्यक्तं सर्वं देहादि भूपते ।
नो चेन्निमग्नमप्येतद्भूयोभूयः प्ररोहति ॥ २७ ॥
tasmiṃstyakte bhavettyaktaṃ sarvaṃ dehādi bhūpate ,
no cennimagnamapyetadbhūyobhūyaḥ prarohati 27
27. tasmin tyakte bhavet tyaktam sarvam deha-ādi bhūpate
| no cet nimagnam api etat bhūyaḥ bhūyaḥ prarohati ||
27. bhūpate,
tasmin tyakte sarvam deha-ādi tyaktam bhavet.
no cet,
etat nimagnam api bhūyaḥ bhūyaḥ prarohati.
27. If that (flaw) is truly abandoned, O king, then everything, beginning with the body, becomes abandoned. Otherwise, even if it is submerged, this (flaw) sprouts forth again and again.
शिखिध्वज उवाच ।
केनायं चाल्यते देहः किं बीजं जन्मकर्मणाम् ।
कस्मिंस्त्यक्ते परित्यक्तं सर्वं भवति सुन्दर ॥ २८ ॥
śikhidhvaja uvāca ,
kenāyaṃ cālyate dehaḥ kiṃ bījaṃ janmakarmaṇām ,
kasmiṃstyakte parityaktaṃ sarvaṃ bhavati sundara 28
28. śikhidhvajaḥ uvāca | kena ayam
cālyate dehaḥ kim bījam
janma-karmaṇām | kasmin tyakte
parityaktam sarvam bhavati sundara ||
28. śikhidhvajaḥ uvāca kena ayam dehaḥ cālyate? kim janma-karmaṇām bījam? sundara,
kasmin tyakte sarvam parityaktam bhavati?
28. Śikhidhvaja said: "By what is this body moved? What is the seed of births and actions (karma)? And when what is abandoned, O beautiful one, is everything truly abandoned?"
कुम्भ उवाच ।
साधो न देहत्यागेन न राज्यत्यजनेन च ।
न चोटजादिशोषेण सर्वत्यागो भवेन्नृप ॥ २९ ॥
kumbha uvāca ,
sādho na dehatyāgena na rājyatyajanena ca ,
na coṭajādiśoṣeṇa sarvatyāgo bhavennṛpa 29
29. kumbhaḥ uvāca | sādho na deha-tyāgena na rājya-tyajanena
ca | na ca uṭaja-ādi-śoṣeṇa sarva-tyāgaḥ bhavet nṛpa ||
29. kumbhaḥ uvāca sādho,
nṛpa,
deha-tyāgena na,
rājya-tyajanena ca na,
uṭaja-ādi-śoṣeṇa ca na,
sarva-tyāgaḥ bhavet.
29. Kumbha said: "O good one, O king, complete renunciation is not achieved by abandoning the body, nor by renouncing a kingdom, nor by merely letting one's hut and possessions wither away."
यत्सर्वं सर्वतो यच्च तस्मिन्सर्वैककारणे ।
सर्वस्मिन्संपरित्यक्ते सर्वत्यागः कृतो भवेत् ॥ ३० ॥
yatsarvaṃ sarvato yacca tasminsarvaikakāraṇe ,
sarvasminsaṃparityakte sarvatyāgaḥ kṛto bhavet 30
30. yat sarvam sarvataḥ yat ca tasmin sarva-eka-kāraṇe
| sarvasmin samparityakte sarva-tyāgaḥ kṛtaḥ bhavet
30. yat sarvam,
ca yat sarvataḥ,
tasmin sarva-eka-kāraṇe,
sarvasmin samparityakte,
sarva-tyāgaḥ kṛtaḥ bhavet
30. When all things, and whatever is everywhere, are completely renounced within that single cause of everything, then the renunciation of everything is truly accomplished.
शिखिध्वज उवाच ।
सर्वं सर्वगतं सर्वहेयं त्याज्यं च सर्वदा ।
सर्वं किमुच्यते ब्रूहि सर्वतत्त्वविदां वर ॥ ३१ ॥
śikhidhvaja uvāca ,
sarvaṃ sarvagataṃ sarvaheyaṃ tyājyaṃ ca sarvadā ,
sarvaṃ kimucyate brūhi sarvatattvavidāṃ vara 31
31. śikhidhvajaḥ uvāca | sarvam sarva-gatam sarva-heyam tyājyam
ca sarvadā | sarvam kim ucyate brūhi sarva-tattva-vidām vara
31. śikhidhvajaḥ uvāca sarva-tattva-vidām vara,
sarvam sarva-gatam,
sarva-heyam,
ca tyājyam sarvadā,
sarvam kim ucyate,
brūhi.
31. Śikhidhvaja said: What is meant by "all" (sarvam), which is described as all-pervading, always to be given up, and to be shunned? Please explain, O best among those who understand the true nature of everything (sarvatattva).
कुम्भ उवाच ।
साधो सर्वगताकारं जीवप्राणादिनामकम् ।
न जडं नाजडं भ्रान्तं चित्तं सर्वमिति स्मृतम् ॥ ३२ ॥
kumbha uvāca ,
sādho sarvagatākāraṃ jīvaprāṇādināmakam ,
na jaḍaṃ nājaḍaṃ bhrāntaṃ cittaṃ sarvamiti smṛtam 32
32. kumbhaḥ uvāca | sādho sarva-gata-ākāram jīva-prāṇa-ādi-nāmakam
| na jaḍam na ajaḍam bhrāntam cittam sarvam iti smṛtam
32. kumbhaḥ uvāca sādho,
sarva-gata-ākāram,
jīva-prāṇa-ādi-nāmakam,
na jaḍam,
na ajaḍam,
bhrāntam cittam iti sarvam smṛtam.
32. Kumbha said: O wise one (sādhu), the mind (citta), which takes the form of all-pervasion, and is designated as the individual soul (jīva), vital breaths (prāṇa), and so forth – that mind, which is neither inert nor non-inert, but deluded, is understood as "all" (sarvam).
चित्तमेव भ्रमं विद्धि विद्धि चेतो नरं नृप ।
चित्तं विद्धि जगज्जालं चित्तं सर्वमिति स्मृतम् ॥ ३३ ॥
cittameva bhramaṃ viddhi viddhi ceto naraṃ nṛpa ,
cittaṃ viddhi jagajjālaṃ cittaṃ sarvamiti smṛtam 33
33. cittam eva bhramam viddhi viddhi cetaḥ naram nṛpa |
cittam viddhi jagat-jālam cittam sarvam iti smṛtam
33. nṛpa,
cittam eva bhramam viddhi,
cetaḥ naram viddhi,
cittam jagat-jālam viddhi,
cittam iti sarvam smṛtam.
33. O king, know that the mind (citta) itself is delusion, and know that consciousness (cetas) is the human being. Know that the mind (citta) is the network of the world; indeed, the mind (citta) is understood as "all" (sarvam).
राज्यादेरथ देहादेराश्रमादेर्महीपते ।
सर्वस्यैव मनो बीजं तरुबीजं तरोरिव ॥ ३४ ॥
rājyāderatha dehāderāśramādermahīpate ,
sarvasyaiva mano bījaṃ tarubījaṃ taroriva 34
34. rājyādeḥ atha dehādeḥ āśramādeḥ mahīpate
sarvasya eva manaḥ bījam tarubījam taroḥ iva
34. mahīpate,
taroḥ tarubījam iva,
rājyādeḥ,
atha dehādeḥ,
āśramādeḥ,
sarvasya eva manaḥ bījam.
34. O King, just as the seed of a tree is the source of the tree, so too the mind is indeed the seed of everything, whether it be a kingdom and its affairs, or the body, or the various stages of life (āśrama), and so on.
सर्वस्य बीजे संत्यक्ते सर्वं त्यक्तं भवत्यलम् ।
संभवासंभवाद्भूप सर्वत्यागो भवेदिति ॥ ३५ ॥
sarvasya bīje saṃtyakte sarvaṃ tyaktaṃ bhavatyalam ,
saṃbhavāsaṃbhavādbhūpa sarvatyāgo bhavediti 35
35. sarvasya bīje saṃtyakte sarvam tyaktam bhavati alam
saṃbhava asaṃbhavāt bhūpa sarvatyāgaḥ bhavet iti
35. bhūpa,
sarvasya bīje saṃtyakte,
sarvam alam tyaktam bhavati.
saṃbhava-asaṃbhavāt iti sarvatyāgaḥ bhavet.
35. O King, when the seed of everything (the mind) is completely given up, then everything is indeed entirely given up. Therefore, by giving up the mind, the arising and non-arising (of all things) cease, and thus the complete renunciation (sarvatyāga) of everything is achieved.
सर्वधर्माद्यधर्मा वा राज्यादि विपिनादि वा ।
सचित्तस्य परं दुःखं निश्चित्तस्य परं सुखम् ॥ ३६ ॥
sarvadharmādyadharmā vā rājyādi vipinādi vā ,
sacittasya paraṃ duḥkhaṃ niścittasya paraṃ sukham 36
36. sarvadharma-ādi adharmāḥ vā rājya-ādi vipina-ādi vā
sacittasya param duḥkham niścittasya param sukham
36. sarvadharma-ādi vā adharmāḥ vā rājya-ādi vā vipina-ādi (ca api),
sacittasya param duḥkham.
niścittasya (ca api) param sukham (bhavati).
36. Whether it is all (natural law) dharma or unrighteous deeds, a kingdom and its affairs, or a forest and its solitude - for a person with an active mind, these bring supreme suffering. But for one whose mind is tranquil or transcended, these bring supreme happiness.
इदं विवर्तते सर्वं चित्तमेव जगत्तया ।
देहाद्याकारजालेन बीजं वृक्षतया यथा ॥ ३७ ॥
idaṃ vivartate sarvaṃ cittameva jagattayā ,
dehādyākārajālena bījaṃ vṛkṣatayā yathā 37
37. idam vivartate sarvam cittam eva jagattayā
dehādi-ākāra-jālena bījam vṛkṣatayā yathā
37. yathā bījam dehādi-ākāra-jālena vṛkṣatayā (vivartate),
(tathā) idam sarvam jagattayā cittam eva vivartate.
37. Just as a seed transforms into a tree by means of a network of forms like its parts, so too this entire world manifests as the mind (citta) itself, through the multitude of forms such as bodies and so on.
पादपः पवनेनेव भूकम्पेनेव पर्वतः ।
भस्त्रा भस्त्राभरेणायं देहश्चित्तेन चाल्यते ॥ ३८ ॥
pādapaḥ pavaneneva bhūkampeneva parvataḥ ,
bhastrā bhastrābhareṇāyaṃ dehaścittena cālyate 38
38. pādapaḥ pavanena iva bhūkampena iva parvataḥ
bhastrā bhastrābhareṇa ayaṃ dehaḥ cittena cālyate
38. pādapaḥ pavanena iva,
parvataḥ bhūkampena iva,
ayaṃ dehaḥ cittena bhastrā bhastrābhareṇa cālyate.
38. Just as a tree is moved by the wind, and a mountain by an earthquake, so too is this body moved by consciousness (citta), like bellows are moved by their internal filling.
सर्वभूतोपभोगानां जरामरणजन्मनाम् ।
महामुनीनां सुदृढं चित्तं विद्धि समुद्गकम् ॥ ३९ ॥
sarvabhūtopabhogānāṃ jarāmaraṇajanmanām ,
mahāmunīnāṃ sudṛḍhaṃ cittaṃ viddhi samudgakam 39
39. sarvabhūtopabhogānām jarāmaraṇajanmanām
mahāmunīnām sudṛḍham cittam viddhi samudgakam
39. mahāmunīnām sudṛḍham cittam,
sarvabhūtopabhogānām jarāmaraṇajanmanām samudgakam,
viddhi.
39. Know that the very firm consciousness (citta) of great sages is like a casket, containing the experiences of all beings - their enjoyments, old age, death, and birth.
इदं प्रवर्तते सर्वं चित्तमेव जगत्तया ।
देहाद्याकारजालेन चित्तं जीवो मनोमयम् ॥ ४० ॥
idaṃ pravartate sarvaṃ cittameva jagattayā ,
dehādyākārajālena cittaṃ jīvo manomayam 40
40. idam pravartate sarvam cittam eva jagattayā
dehādi-ākāra-jālena cittam jīvaḥ manomayam
40. idam sarvam cittam eva jagattayā pravartate.
dehādi-ākāra-jālena cittam jīvaḥ manomayam (bhavati).
40. All this (world) indeed manifests as the universe (jagat) from consciousness (citta) itself. Through the network of forms like the body, consciousness (citta) becomes the individual soul (jīva), consisting of mind.
बुद्धिर्महदहंकारः प्राणश्चेत्यादिभिर्मुने ।
क्रियानुरूपैरभिधाव्यापारैः शान्तमुच्यते ॥ ४१ ॥
buddhirmahadahaṃkāraḥ prāṇaścetyādibhirmune ,
kriyānurūpairabhidhāvyāpāraiḥ śāntamucyate 41
41. buddhiḥ mahat ahaṅkāraḥ prāṇaḥ ca iti ādibhiḥ mune
kriyānurūpaiḥ abhidhā-vyāpāraiḥ śāntam ucyate
41. mune,
śāntam (tat) buddhiḥ,
mahat,
ahaṅkāraḥ,
prāṇaḥ ca iti ādibhiḥ kriyānurūpaiḥ abhidhā-vyāpāraiḥ ucyate.
41. O sage, that tranquil (reality) is called by various names such as intellect, cosmic intellect (mahat), ego (ahaṅkāra), and vital breath (prāṇa), through designating activities that correspond to its functions.
चित्तं सर्वमिति प्राहुस्तस्मिंस्त्यक्ते महीपते ।
सर्वाधिव्याधिसीमान्तः सर्वत्यागः कृतो भवेत् ॥ ४२ ॥
cittaṃ sarvamiti prāhustasmiṃstyakte mahīpate ,
sarvādhivyādhisīmāntaḥ sarvatyāgaḥ kṛto bhavet 42
42. cittaṃ sarvam iti prāhuḥ tasmin tyakte mahīpate
sarva-ādhi-vyādhi-sīmāntaḥ sarva-tyāgaḥ kṛtaḥ bhavet
42. mahīpate cittaṃ sarvam iti prāhuḥ tasmin tyakte
sarva-ādhi-vyādhi-sīmāntaḥ sarva-tyāgaḥ kṛtaḥ bhavet
42. They declare that the mind is everything. O king, when that is given up, then the limit of all mental distress and physical diseases is reached, and indeed, total renunciation is accomplished.
चित्तत्यागं विदुः सर्वत्यागं त्यागविदां वर ।
तस्मिन्सिद्धे महाबाहो सत्यं किं नानुभूयते ॥ ४३ ॥
cittatyāgaṃ viduḥ sarvatyāgaṃ tyāgavidāṃ vara ,
tasminsiddhe mahābāho satyaṃ kiṃ nānubhūyate 43
43. citta-tyāgaṃ viduḥ sarva-tyāgaṃ tyāga-vidām vara
tasmin siddhe mahābāho satyaṃ kim na anubhūyate
43. tyāga-vidām vara viduḥ citta-tyāgaṃ sarva-tyāgaṃ
mahābāho tasmin siddhe kim satyaṃ na anubhūyate
43. O best among those who understand renunciation, they know the abandonment of the mind to be total renunciation. O mighty-armed one, when that is accomplished, what truth is not experienced?
चित्ते त्यक्ते लयं याति द्वैतमैक्यं च सर्वतः ।
शिष्यते परमं शान्तमच्छमेकमनामयम् ॥ ४४ ॥
citte tyakte layaṃ yāti dvaitamaikyaṃ ca sarvataḥ ,
śiṣyate paramaṃ śāntamacchamekamanāmayam 44
44. citte tyakte layaṃ yāti dvaitam aikyaṃ ca sarvataḥ
śiṣyate paramaṃ śāntam accham ekam anāmayam
44. citte tyakte dvaitam aikyaṃ ca sarvataḥ layaṃ
yāti paramaṃ śāntam accham ekam anāmayam śiṣyate
44. When the mind is abandoned, both duality and unity dissolve completely. What remains is the supreme, peaceful, pure, singular, and unblemished.
अस्याश्चित्तं विदुः क्षेत्रं संसृतेः सस्यसंततेः ।
क्षेत्रे त्वक्षेत्रतां याते शालेः क इव संभवः ॥ ४५ ॥
asyāścittaṃ viduḥ kṣetraṃ saṃsṛteḥ sasyasaṃtateḥ ,
kṣetre tvakṣetratāṃ yāte śāleḥ ka iva saṃbhavaḥ 45
45. asyāḥ cittaṃ viduḥ kṣetraṃ saṃsṛteḥ sasya-saṃtateḥ
kṣetre tu a-kṣetratām yāte śāleḥ kaḥ iva sambhavaḥ
45. asyāḥ saṃsṛteḥ sasya-saṃtateḥ cittaṃ kṣetraṃ viduḥ
tu kṣetre a-kṣetratām yāte śāleḥ kaḥ sambhavaḥ iva
45. They know the mind to be the field for the continuous growth of the harvest of transmigration (saṃsāra). But when that field itself becomes a non-field, how can there be any possibility of a harvest?
चित्तमेव विचित्रेहं भावाभावविलासिना ।
विवर्ततेऽर्थभावेन जलमूर्मितया यथा ॥ ४६ ॥
cittameva vicitrehaṃ bhāvābhāvavilāsinā ,
vivartate'rthabhāvena jalamūrmitayā yathā 46
46. cittam eva vicitrehaṃ bhāvābhāva-vilāsinā
vivartate artha-bhāvena jalam ūrmitayā yathā
46. iha cittam eva vicitrehaṃ bhāvābhāva-vilāsinā artha-bhāvena vivartate,
yathā jalam ūrmitayā.
46. Indeed, this mind, which is variegated here and playfully manifests as both existence and non-existence, transforms into the appearance of objects, just as water transforms into waves.
चित्तोत्सादनरूपेण सर्वत्यागेन भूपते ।
सर्वमासाद्यते सम्यक् साम्राज्येनेव सर्वदा ॥ ४७ ॥
cittotsādanarūpeṇa sarvatyāgena bhūpate ,
sarvamāsādyate samyak sāmrājyeneva sarvadā 47
47. citta-utsādana-rūpeṇa sarva-tyāgena bhūpate
sarvam āsādyate samyak sāmrājyena iva sarvadā
47. bhūpate,
citta-utsādana-rūpeṇa sarva-tyāgena sarvam samyak āsādyate,
iva sarvadā sāmrājyena.
47. O king, through the complete renunciation (tyāga) which takes the form of eradicating the mind (citta), everything is perfectly attained, just as all is always achieved by a universal empire (sāmrājya).
सर्वत्यागस्य विषयो यथैवान्योऽस्ति ते तथा ।
त्वमप्यन्यस्य भवसि त्यागिन्गृह्णासि वै नृप ॥ ४८ ॥
sarvatyāgasya viṣayo yathaivānyo'sti te tathā ,
tvamapyanyasya bhavasi tyāgingṛhṇāsi vai nṛpa 48
48. sarva-tyāgasya viṣayaḥ yathā eva anyaḥ asti te tathā
tvam api anyasya bhavasi tyāgin gṛhṇāsi vai nṛpa
48. nṛpa,
tyāgin,
yathā eva anyaḥ te sarva-tyāgasya viṣayaḥ asti,
tathā tvam api anyasya bhavasi,
vai gṛhṇāsi.
48. O king, O renunciant, just as the subject of your complete renunciation (tyāga) is always something external to you, so too you yourself become the property of another, and indeed, you accept this.
सूत्रं मुक्ताफलेनेव जगज्जालं त्रिकालकम् ।
सर्वमन्तः कृतं तेन येन सर्वं समुज्झितम् ॥ ४९ ॥
sūtraṃ muktāphaleneva jagajjālaṃ trikālakam ,
sarvamantaḥ kṛtaṃ tena yena sarvaṃ samujjhitam 49
49. sūtram muktāphalena iva jagat-jālam tri-kālakam
sarvam antaḥ kṛtam tena yena sarvam samujjhitam
49. jagat-jālam tri-kālakam sūtram muktāphalena iva.
yena sarvam samujjhitam,
tena sarvam antaḥ kṛtam.
49. Just as a thread connects pearls, so is this entire, three-timed universe. All of it is made internal by that person who has completely renounced everything.
येन सर्वं परित्यक्तं तस्मिञ्छून्येऽपि संस्थितम् ।
जगत्सर्वं त्रिकालस्थं तन्तौ मुक्तावली यथा ॥ ५० ॥
yena sarvaṃ parityaktaṃ tasmiñchūnye'pi saṃsthitam ,
jagatsarvaṃ trikālasthaṃ tantau muktāvalī yathā 50
50. yena sarvam parityaktam tasmin śūnye api saṃsthitam
jagat sarvam trikālastham tantau muktāvalī yathā
50. yathā muktāvalī tantau (asti),
(tathā) yena sarvam parityaktam,
tasmin śūnye api,
trikālastham sarvam jagat saṃsthitam
50. Just as a string of pearls (muktāvalī) is situated on a thread, so too, in that emptiness by which everything has been abandoned, the entire world, existing in all three times, is established.
अस्नेहेनेव दीपेन येन सर्वं समुज्झितम् ।
सस्नेहेनेव दीपेन तेन सर्वं प्रकाशितम् ॥ ५१ ॥
asneheneva dīpena yena sarvaṃ samujjhitam ,
sasneheneva dīpena tena sarvaṃ prakāśitam 51
51. asnehena iva dīpena yena sarvam samujjhitam
sasnehena iva dīpena tena sarvam prakāśitam
51. yena asnehena iva dīpena sarvam samujjhitam,
tena sasnehena iva dīpena sarvam prakāśitam
51. By one who has abandoned everything (sarvam), like an oil-less lamp, all is cast off. Yet, by that very one, like a lamp with oil, everything is illuminated.
स्थितं सर्वं परित्यज्य यः शेतेऽस्नेहदीपवत् ।
स राजते प्रकाशात्मा समः सस्नेहदीपवत् ॥ ५२ ॥
sthitaṃ sarvaṃ parityajya yaḥ śete'snehadīpavat ,
sa rājate prakāśātmā samaḥ sasnehadīpavat 52
52. sthitam sarvam parityajya yaḥ śete asnehadīpavat
saḥ rājate prakāśātmā samaḥ sasnehadīpavat
52. yaḥ sthitam sarvam parityajya asnehadīpavat śete,
saḥ prakāśātmā samaḥ sasnehadīpavat rājate
52. One who, having abandoned all that exists, rests like an oil-less lamp, shines as a luminous self (prakāśātmā), equanimous and like a lamp with oil.
समस्तवस्तुनिष्कासे यथा त्वमवशिष्यसे ।
सर्वत्यागे कृते तादृग्विज्ञानमवशिष्यते ॥ ५३ ॥
samastavastuniṣkāse yathā tvamavaśiṣyase ,
sarvatyāge kṛte tādṛgvijñānamavaśiṣyate 53
53. samastavastuniṣkāse yathā tvam avaśiṣyase
sarvatyāge kṛte tādṛk vijñānam avaśiṣyate
53. yathā samastavastuniṣkāse tvam avaśiṣyase,
(tathā) sarvatyāge kṛte tādṛk vijñānam avaśiṣyate
53. Just as you (tvam) remain upon the removal of all things, similarly, when all abandonment (sarvatyāga) has been accomplished, such ultimate knowledge (vijñāna) alone remains.
समस्तवस्तुदाहेऽपि यथा त्वं नेतरो नृप ।
सर्वत्यागत एवाङ्ग तथा निर्वाणमुच्यते ॥ ५४ ॥
samastavastudāhe'pi yathā tvaṃ netaro nṛpa ,
sarvatyāgata evāṅga tathā nirvāṇamucyate 54
54. samasta vastu dāhe api yathā tvam na itaraḥ nṛpa
| sarva tyāgataḥ eva aṅga tathā nirvāṇam ucyate ||
54. nṛpa yathā tvam samasta vastu dāhe api na itaraḥ
[asi] tathā aṅga sarva tyāgataḥ eva nirvāṇam ucyate
54. O king, just as you (the fundamental reality) remain unchanged even when all things are consumed by fire, so too, my dear one, final liberation (nirvāṇa) is declared to come solely from the complete renunciation (sarvatyāga) of everything.
सर्वत्यागो हि शून्यात्मा आश्रयः सर्वसंविदाम् ।
अनन्तानामुदाराणां खमिवेदं दिवौकसाम् ॥ ५५ ॥
sarvatyāgo hi śūnyātmā āśrayaḥ sarvasaṃvidām ,
anantānāmudārāṇāṃ khamivedaṃ divaukasām 55
55. sarva tyāgaḥ hi śūnya ātmā āśrayaḥ sarva saṃvidām
| anantānām udārāṇām kham iva idam divaukasām ||
55. hi sarva tyāgaḥ śūnya ātmā sarva saṃvidām āśrayaḥ
idam kham iva anantānām udārāṇām divaukasām [ca asti]
55. Indeed, complete renunciation (sarvatyāga) is the self (ātman) that is empty of all limitations, serving as the support for all forms of consciousness. It is like this vast space (kha) for the infinite, benevolent celestial beings (divaukasām).
सर्वत्यागरसापाने जरामरणभीतयः ।
न काश्चन प्रबाधन्ते खस्येव व्योमलेखिकाः ॥ ५६ ॥
sarvatyāgarasāpāne jarāmaraṇabhītayaḥ ,
na kāścana prabādhante khasyeva vyomalekhikāḥ 56
56. sarva tyāga rasa apāne jarā maraṇa bhītayaḥ | na
kāścana prabādhante khasya iva vyoma lekhikāḥ ||
56. sarva tyāga rasa apāne jarā maraṇa bhītayaḥ
kāścana na prabādhante khasya vyoma lekhikāḥ iva
56. Upon drinking the essence (rasa) of complete renunciation (sarvatyāga), fears of old age and death do not trouble one at all, just as lines drawn in the sky (vyomalekhikāḥ) do not affect the vast space (khasya) itself.
सर्वत्यागो महत्त्वस्य कारणं निर्मलद्युतेः ।
सर्वं त्यजसि चेद्यस्माद्बुद्धिस्थैर्यं बृहत्तमम् ॥ ५७ ॥
sarvatyāgo mahattvasya kāraṇaṃ nirmaladyuteḥ ,
sarvaṃ tyajasi cedyasmādbuddhisthairyaṃ bṛhattamam 57
57. sarva tyāgaḥ mahattvasya kāraṇam nirmala dyuteḥ | sarvam
tyajasi cet yasmāt buddhi sthairyam bṛhat tamam ||
57. sarva tyāgaḥ mahattvasya nirmala
dyuteḥ [ca] kāraṇam [asti] yasmāt
cet sarvam tyajasi [tasmāt] bṛhat
tamam buddhi sthairyam [bhavati]
57. Complete renunciation (sarvatyāga) is the cause of greatness and of pure radiance. Because if you renounce everything, then the greatest mental stability (buddhisthairya) manifests.
सर्वत्यागः परानन्दो दुःखमन्यत्सुदारुणम् ।
इत्योमित्युररीकृत्य यदिच्छसि तदाचर ॥ ५८ ॥
sarvatyāgaḥ parānando duḥkhamanyatsudāruṇam ,
ityomityurarīkṛtya yadicchasi tadācara 58
58. sarvatyāgaḥ parānandaḥ duḥkham anyat sudāruṇam
iti om iti urarīkṛtya yat icchasi tat ācara
58. sarvatyāgaḥ parānandaḥ anyat duḥkham sudāruṇam
iti om iti urarīkṛtya yat icchasi tat ācara
58. Complete renunciation is supreme bliss; anything else is truly terrible suffering. Having accepted this with the affirmation 'Om,' act according to whatever you desire.
सर्वं त्यजति यस्तस्य सर्वमेवोपतिष्ठते ।
यथैवाम्बु विशत्यग्नौ तथैवायाति वारिधौ ॥ ५९ ॥
sarvaṃ tyajati yastasya sarvamevopatiṣṭhate ,
yathaivāmbu viśatyagnau tathaivāyāti vāridhau 59
59. sarvam tyajati yaḥ tasya sarvam eva upatiṣṭhate
yathā eva ambu viśati agnau tathā eva āyāti vāridhau
59. yaḥ sarvam tyajati tasya sarvam eva upatiṣṭhate
yathā eva ambu agnau viśati tathā eva āyāti vāridhau
59. To him who renounces everything, everything indeed becomes available. Just as water enters fire, so it returns to the ocean.
सर्वत्यागान्तरेवास्ति ज्ञानमात्मप्रसादकम् ।
यच्छून्यं किल भाण्डस्य तत्र रत्नादि तिष्ठति ॥ ६० ॥
sarvatyāgāntarevāsti jñānamātmaprasādakam ,
yacchūnyaṃ kila bhāṇḍasya tatra ratnādi tiṣṭhati 60
60. sarvatyāgāntare va asti jñānam ātmaprasādakam
yat śūnyam kila bhāṇḍasya tatra ratnādi tiṣṭhati
60. sarvatyāgāntare va ātmaprasādakam jñānam asti
yat bhāṇḍasya śūnyam kila tatra ratnādi tiṣṭhati
60. Indeed, within complete renunciation lies knowledge that brings serenity to the inner self (ātman). For verily, where a vessel is empty, there gems and similar precious things are placed.
सर्वत्यागवशादेव हृतकाले कलावपि ।
शाक्येन विगताशङ्कं मुनिना मेरुवत्स्थितम् ॥ ६१ ॥
sarvatyāgavaśādeva hṛtakāle kalāvapi ,
śākyena vigatāśaṅkaṃ muninā meruvatsthitam 61
61. sarvatyāgavaśāt eva hṛtakāle kalau api
śākyena vigatāśaṅkam muninā meruvat sthitam
61. śākyena muninā sarvatyāgavaśāt eva hṛtakāle
kalau api vigatāśaṅkam meruvat sthitam
61. Indeed, it was due to the power of complete renunciation that the sage Śākya (Buddha), even in the challenging Kali age, remained steadfast like Mount Meru, free from doubt.
सर्वत्यागो महाराज सर्वसंपत्समाश्रयः ।
न गृह्णाति हि यत्किंचित्सर्वं तस्मै प्रदीयते ॥ ६२ ॥
sarvatyāgo mahārāja sarvasaṃpatsamāśrayaḥ ,
na gṛhṇāti hi yatkiṃcitsarvaṃ tasmai pradīyate 62
62. sarvatyāgaḥ mahārāja sarvasaṃpatsamāśrayaḥ na
gṛhṇāti hi yat kiṃcit sarvaṃ tasmai pradīyate
62. mahārāja sarvatyāgaḥ sarvasaṃpatsamāśrayaḥ hi
yaḥ kiṃcit na gṛhṇāti tasmai sarvaṃ pradīyate
62. O great king, one who completely renounces everything (sarvatyāga) is the resort of all prosperity. Indeed, whatever he does not grasp, all of that is given to him.
कृत्वा सर्वपरित्यागं शान्तः स्वस्थो वियत्समः ।
सौम्यो भवसि यद्रूपस्तद्रूपो भव भूपते ॥ ६३ ॥
kṛtvā sarvaparityāgaṃ śāntaḥ svastho viyatsamaḥ ,
saumyo bhavasi yadrūpastadrūpo bhava bhūpate 63
63. kṛtvā sarvaparityāgaṃ śāntaḥ svasthaḥ viyatsamaḥ
saumyaḥ bhavasi yat rūpaḥ tat rūpaḥ bhava bhūpate
63. bhūpate sarvaparityāgaṃ kṛtvā tvaṃ śāntaḥ svasthaḥ
viyatsamaḥ saumyaḥ bhavasi yat rūpaḥ tat rūpaḥ bhava
63. O king, having completely renounced everything (sarvaparityāga), you are peaceful, firmly established in yourself, vast like the sky, and gentle. Therefore, become that very form which you already are.
सर्वं परित्यज्य महास्वभाव त्यजस्यथो येन च तद्विहाय ।
त्यागाभिमानं च मलं विमुच्य विमुक्तरूपो भव भूमिपाल ॥ ६४ ॥
sarvaṃ parityajya mahāsvabhāva tyajasyatho yena ca tadvihāya ,
tyāgābhimānaṃ ca malaṃ vimucya vimuktarūpo bhava bhūmipāla 64
64. sarvaṃ parityajya mahāsvabhāva
tyajasi atha u yena ca tat vihāya
tyāgābhimānaṃ ca malaṃ vimucya
vimuktarūpaḥ bhava bhūmipāla
64. mahāsvabhāva bhūmipāla sarvaṃ parityajya yena ca tyajasi
tat vihāya tyāgābhimānaṃ ca malaṃ vimucya vimuktarūpaḥ bhava
64. O you of great intrinsic nature (mahāsvabhāva), having completely abandoned everything, also abandon that by which you abandon, and having abandoned that (very means), release the ego (abhimāna) of renunciation and all impurity (mala). O king, become one of liberated form.

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 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) 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