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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-136

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भास उवाच ।
अथाहं तं महादेवं पावकं पृष्टवानिदम् ।
शुकपक्षतिकोणस्थः भूयतामवनीश्वर ॥ १ ॥
bhāsa uvāca ,
athāhaṃ taṃ mahādevaṃ pāvakaṃ pṛṣṭavānidam ,
śukapakṣatikoṇasthaḥ bhūyatāmavanīśvara 1
1. bhāsa uvāca | atha aham tam mahādevam pāvakam pṛṣṭavān
idam | śukapakṣatikoṇasthaḥ bhūyatām avanīśvara ||
1. bhāsa uvāca atha aham tam mahādevam pāvakam idam
pṛṣṭavān avanīśvara śukapakṣatikoṇasthaḥ bhūyatām
1. Bhāsa said: 'Then I asked this of that great god Mahādeva, the Fire (Pāvaka): "O Lord of the Earth (avanīśvara), may you manifest as the one situated at the corner of the parrot's wing!"'
भगवन्सर्वयज्ञेश स्वाहाधिप हुताशन ।
किमिदं नाम संपन्नं कथ्यतां किमिदं शवम् ॥ २ ॥
bhagavansarvayajñeśa svāhādhipa hutāśana ,
kimidaṃ nāma saṃpannaṃ kathyatāṃ kimidaṃ śavam 2
2. bhagavan sarvayajñeśa svāhādhipa hutāśana | kim
idam nāma saṃpannam kathyatām kim idam śavam ||
2. bhagavan sarvayajñeśa svāhādhipa hutāśana kim
idam nāma saṃpannam kim idam śavam kathyatām
2. O Revered One (bhagavan), O Lord of all Vedic rituals (yajña), O Lord of Svāhā, O Fire (hutāśana)! Please explain what this is that has acquired a name, and what this corpse (śavam) is.
वह्निरुवाच ।
श्रूयतामखिलं राजन्यथावद्वर्णयामि ते ।
त्रैलोक्यभासुरानन्तशववृत्तान्तमक्षतम् ॥ ३ ॥
vahniruvāca ,
śrūyatāmakhilaṃ rājanyathāvadvarṇayāmi te ,
trailokyabhāsurānantaśavavṛttāntamakṣatam 3
3. vahniḥ uvāca śrūyatām akhilam rājan yathāvat varṇayāmi
te trailokyabhāsurānantaśavavṛttāntam akṣatam
3. vahniḥ uvāca rājan te akhilam akṣatam
trailokyabhāsurānantaśavavṛttāntam yathāvat varṇayāmi śrūyatām
3. Agni said: 'O King, listen! I will describe to you accurately the complete, uninjured account of an infinite corpse that shines throughout the three worlds.'
अस्त्यनन्तमनाकारं परमं व्योम चिन्मयम् ।
यत्रेमान्यपसंख्यानि जगन्ति परमाणवः ॥ ४ ॥
astyanantamanākāraṃ paramaṃ vyoma cinmayam ,
yatremānyapasaṃkhyāni jaganti paramāṇavaḥ 4
4. asti anantam anākāram paramam vyoma cinmayam
yatra imāni apasaṃkhyāni jaganti paramāṇavaḥ
4. anantam anākāram paramam cinmayam vyoma asti
yatra imāni apasaṃkhyāni jaganti paramāṇavaḥ
4. There exists a supreme, infinite, formless space (vyoma) full of consciousness. Within it, these countless worlds are like mere atoms.
शुद्धचिन्मात्रनभसि तस्मिन्सर्वगते क्वचित् ।
सर्वात्मन्युदभूत्संवित्संवेदनमयी स्वयम् ॥ ५ ॥
śuddhacinmātranabhasi tasminsarvagate kvacit ,
sarvātmanyudabhūtsaṃvitsaṃvedanamayī svayam 5
5. śuddhacinmātranabhasi tasmin sarvagate kvacit
sarvātmani udabhūt saṃvit saṃvedanamayī svayam
5. tasmin śuddhacinmātranabhasi sarvagate sarvātmani
kvacit saṃvedanamayī saṃvit svayam udabhūt
5. Within that all-pervading, pure space, which is sheer consciousness (cit-mātra nabhas), in the Self of all (sarvātman), consciousness (saṃvit) itself, full of awareness, arose spontaneously.
सा तेजःपरमाणुत्वमपश्यद्वेदनावशात् ।
भावितार्थात्मकतया स्वप्ने त्वमिव पान्थताम् ॥ ६ ॥
sā tejaḥparamāṇutvamapaśyadvedanāvaśāt ,
bhāvitārthātmakatayā svapne tvamiva pānthatām 6
6. sā tejaḥparamāṇutvam apaśyat vedanāvaśāt
bhāvitārthātmakatayā svapne tvam iva pāntatām
6. sā vedanāvaśāt bhāvitārthātmakatayā
tejaḥparamāṇutvam apaśyat svapne tvam iva pāntatām
6. That consciousness (saṃvit), under the sway of sensation, perceived itself as a mere atom of light, taking on the nature of a conceived object. This was like you, in a dream, experiencing the state of being a traveler.
परमाणुरसंवित्त्वादपश्यदणुतां स्वयम् ।
भास्वतीं पद्मजरजस्तुल्यां संकल्पनात्मिकाम् ॥ ७ ॥
paramāṇurasaṃvittvādapaśyadaṇutāṃ svayam ,
bhāsvatīṃ padmajarajastulyāṃ saṃkalpanātmikām 7
7. paramāṇuḥ asaṃvittvāt apaśyat aṇutām svayām
bhāsvatīm padmajara-jastulyām saṅkalpanātmikām
7. paramāṇuḥ asaṃvittvāt svayām bhāsvatīm
padmajara-jastulyām saṅkalpanātmikām aṇutām apaśyat
7. Due to its lack of complete awareness, the subtle particle (paramāṇu) itself perceived its own atomic nature (aṇutām). It saw itself as brilliant, comparable to the dust of a lotus (padmajara-jas), and intrinsically made of pure thought or conception (saṅkalpanātmikām).
सोच्छूनतां भावयन्ती पुनरप्यभवत्स्वयम् ।
चक्षुरादीनीन्द्रियाणि वपुष्यन्वभवत्स्वतः ॥ ८ ॥
socchūnatāṃ bhāvayantī punarapyabhavatsvayam ,
cakṣurādīnīndriyāṇi vapuṣyanvabhavatsvataḥ 8
8. sā ucchūnatām bhāvayantī punaḥ api abhavat svayam
cakṣurādīni indriyāṇi vapuṣi anvabhavat svataḥ
8. sā ucchūnatām bhāvayantī punaḥ api svayam abhavat
svataḥ vapuṣi cakṣurādīni indriyāṇi anvabhavat
8. The same entity, meditating on its own expansion (ucchūnatām), again manifested itself. Then, spontaneously, it perceived the sense organs (indriyāṇi), such as the eyes (cakṣus), within a body (vapus).
अपश्यदग्रे च जगच्चक्षुरादि स्वभावतः ।
आधाराधेयवद्भूतमयं स्वप्नपुरं यथा ॥ ९ ॥
apaśyadagre ca jagaccakṣurādi svabhāvataḥ ,
ādhārādheyavadbhūtamayaṃ svapnapuraṃ yathā 9
9. apaśyat agre ca jagat cakṣurādi svabhāvataḥ
ādhārādheyavat bhūtamayam svapnapuram yathā
9. ca agre svabhāvataḥ jagat cakṣurādi apaśyat
yathā svapnapuram ādhārādheyavat bhūtamayam
9. And then, it first perceived the world (jagat) and its objects of perception (cakṣurādi), naturally. This world, composed of elements (bhūtamayam) and exhibiting the relationship of container and contained (ādhārādheyavat), was just like a city in a dream (svapnapura).
असुरो नाम तत्रासीत्प्राणी मानी बभूव ह ।
असत्यप्रतिभासात्म पितृमातृपितामहः ॥ १० ॥
asuro nāma tatrāsītprāṇī mānī babhūva ha ,
asatyapratibhāsātma pitṛmātṛpitāmahaḥ 10
10. asuraḥ nāma tatra āsīt prāṇī mānī babhūva
ha asatyapratibhāsātma pitṛmātṛpitāmahaḥ
10. tatra asuraḥ nāma prāṇī āsīt saḥ mānī babhūva
ha asatyapratibhāsātma pitṛmātṛpitāmahaḥ
10. There, a living being (prāṇī) named Asura existed. He was indeed a proud (mānī) one, whose very nature (ātman) was the appearance of unreality. He became the progenitor of fathers, mothers, and grandfathers (pitṛmātṛpitāmaha).
दर्पोत्सिक्ततया तत्र कस्यचित्स महामुनेः ।
यदा मृदितवानासीदाश्रमं शर्मभाजनम् ॥ ११ ॥
darpotsiktatayā tatra kasyacitsa mahāmuneḥ ,
yadā mṛditavānāsīdāśramaṃ śarmabhājanam 11
11. darpotsiktatayā tatra kasyacit sa mahāmuneḥ
yadā mṛditavān āsīt āśramaṃ śarmabhājanam
11. yadā sa darpotsiktatayā kasyacit mahāmuneḥ
śarmabhājanam āśramaṃ mṛditavān āsīt tatra
11. When that person, inflated with excessive pride, destroyed the hermitage (āśrama) of a certain great sage - a hermitage that was a source of peace and well-being - then...
मुनिः शापमदात्तस्य महाकारतयाश्रमः ।
त्वया यन्नाशितो मृत्वा भव त्वं मशकोऽधमः ॥ १२ ॥
muniḥ śāpamadāttasya mahākāratayāśramaḥ ,
tvayā yannāśito mṛtvā bhava tvaṃ maśako'dhamaḥ 12
12. muniḥ śāpam adāt tasya mahākāratayā āśramaḥ tvayā
yat nāśitaḥ mṛtvā bhava tvam maśakaḥ adhamaḥ
12. muniḥ tasya śāpam adāt,
yat tvayā mahākāratayā āśramaḥ nāśitaḥ,
(ataḥ) tvam mṛtvā adhamaḥ maśakaḥ bhava.
12. The sage (muni) then pronounced a curse (śāpa) upon him: "Because this significant hermitage (āśrama) was destroyed by you, may you die and become a wretched mosquito!"
स तच्छापहुताशोऽथ तस्मिन्नेव तदा क्षणे ।
असुरं भस्मसाच्चक्रे जलमौर्व इवानलः ॥ १३ ॥
sa tacchāpahutāśo'tha tasminneva tadā kṣaṇe ,
asuraṃ bhasmasāccakre jalamaurva ivānalaḥ 13
13. sa śāpa hutāśaḥ atha tasmin eva tadā kṣaṇe
asuraṃ bhasmasāt cakre jalam aurvaḥ iva analaḥ
13. atha sa śāpa-hutāśaḥ aurvaḥ analaḥ jalam iva,
tasmin eva kṣaṇe,
tadā asuraṃ bhasmasāt cakre.
13. Then, that fire of the curse (śāpa), just in that very moment, reduced the demon (asura) to ashes, just as the submarine fire (aurva) consumes water.
निराकारं निराधारमाकाशवलयोपमम् ।
चित्तं किंचिदिवाचेत्यमासीच्चेतनमासुरम् ॥ १४ ॥
nirākāraṃ nirādhāramākāśavalayopamam ,
cittaṃ kiṃcidivācetyamāsīccetanamāsuram 14
14. nirākāraṃ nirādhāram ākāśavalayopamam cittaṃ
kiñcit iva acetiam āsīt cetanam āsuram
14. āsuram cetanam cittaṃ nirākāraṃ nirādhāram ākāśavalayopamam,
kiñcit iva acetiam āsīt.
14. The demon's consciousness (citta) became formless, without support, resembling a circle in the sky, and somewhat incomprehensible (acetiam).
तदेकत्वं ययौ साम्याद्भूताकाशेन चेतनम् ।
तदास्पदेन तत्राथ वायुना चैकतां ययौ ॥ १५ ॥
tadekatvaṃ yayau sāmyādbhūtākāśena cetanam ,
tadāspadena tatrātha vāyunā caikatāṃ yayau 15
15. tat ekatvam yayau sāmyāt bhūtākāśena cetanam
tadāspadena tatra atha vāyunā ca ekatām yayau
15. tat cetanam bhūtākāśena sāmyāt ekatvam yayau
atha tatra tadāspadena ca vāyunā ekatām yayau
15. That consciousness (cetanam) attained unity with the elemental space (bhūtākāśa) by virtue of its similarity. Then, finding its foundation there, it achieved unity with the air.
आसीच्चेतनवातात्माऽभविष्यत्प्राणिनामकः ।
रजसा पयसा व्याप्तस्तेजसा नभसाणुना ॥ १६ ॥
āsīccetanavātātmā'bhaviṣyatprāṇināmakaḥ ,
rajasā payasā vyāptastejasā nabhasāṇunā 16
16. āsīt cetanavātātmā abhavyat prāṇināmakaḥ
rajasā payasā vyāptaḥ tejasā nabhasā aṇunā
16. saḥ āsīt cetanavātātmā abhavyat prāṇināmakaḥ
saḥ rajasā payasā tejasā nabhasā aṇunā vyāptaḥ
16. It (that consciousness) became the conscious essence of air and came to be called a 'living being' (prāṇin). It was pervaded by dust/passion (rajas), water, light/fire, and subtle space.
स पञ्चतन्मात्रमयश्चिन्मात्रलवकोऽणुकः ।
स्पन्दमाप स्वभावेन व्योम्नि वातलवो यथा ॥ १७ ॥
sa pañcatanmātramayaścinmātralavako'ṇukaḥ ,
spandamāpa svabhāvena vyomni vātalavo yathā 17
17. saḥ pañcatamātramayaḥ cinmātralavakaḥ aṇukaḥ
spandam āpa svabhāvena vyomni vātalavaḥ yathā
17. saḥ pañcatamātramayaḥ cinmātralavakaḥ aṇukaḥ
svabhāvena spandam āpa yathā vyomni vātalavaḥ
17. That atom-like entity (aṇuka), composed of the five subtle elements (pañcatamātra) and a mere particle of pure consciousness, then attained vibration by its own intrinsic nature (dharma), just as a particle of wind in space.
अथ तस्यानिलान्तस्थं चेतनं तद्व्यबुध्यत ।
कालानिलजलैर्भूमौ बीजमङ्कुरकृद्यथा ॥ १८ ॥
atha tasyānilāntasthaṃ cetanaṃ tadvyabudhyata ,
kālānilajalairbhūmau bījamaṅkurakṛdyathā 18
18. atha tasya anilāntastham cetanam tat vyabudhyata
kālānila-jalaiḥ bhūmau bījam aṅkurakṛt yathā
18. atha tat tasya anilāntastham cetanam vyabudhyata
yathā bhūmau kālānila-jalaiḥ bījam aṅkurakṛt
18. Then, that consciousness, which resided within the air-entity, awakened, just as a seed (bīja) brings forth a sprout on the earth through the influence of time, wind, and water.
शुद्धशापविदन्तस्था मशकत्वविदास्य चित् ।
वेधिता मशकाङ्गानि विदित्वा मशकोऽभवत् ॥ १९ ॥
śuddhaśāpavidantasthā maśakatvavidāsya cit ,
vedhitā maśakāṅgāni viditvā maśako'bhavat 19
19. śuddhaśāpavidantasthā maśakatvavidāsya cit
vedhitā maśakāṅgāni viditvā maśakaḥ abhavat
19. cit śuddhaśāpavidantasthā maśakatvavidāsya
maśakāṅgāni vedhitā viditvā maśakaḥ abhavat
19. A consciousness (cit), abiding within a pure curse and understanding it, and knowing the intrinsic nature (dharma) of that mosquito-state, became embodied in the mosquito's limbs. Having thus realized this, it became a mosquito.
स्वेदजस्याल्पदेहस्य निःश्वासनिपतत्तनोः ।
द्वे तस्य मशकस्येह दिने भवति जीवितम् ॥ २० ॥
svedajasyālpadehasya niḥśvāsanipatattanoḥ ,
dve tasya maśakasyeha dine bhavati jīvitam 20
20. svedajasya alpadehasya niḥśvāsanipatattanoḥ
dve tasya maśakasya iha dine bhavati jīvitam
20. iha svedajasya alpadehasya niḥśvāsanipatattanoḥ
tasya maśakasya jīvitam dve dine bhavati
20. Here in this world, the lifespan of that mosquito, which is born from sweat, has a tiny body, and whose form perishes with a mere breath, is just two days.
श्रीराम उवाच ।
प्राणिनामिह सर्वेषां योन्यन्तरज एव किम् ।
समुद्भवः संभवति किमुतान्योऽपि वा प्रभो ॥ २१ ॥
śrīrāma uvāca ,
prāṇināmiha sarveṣāṃ yonyantaraja eva kim ,
samudbhavaḥ saṃbhavati kimutānyo'pi vā prabho 21
21. śrīrāma uvāca prāṇinām iha sarveṣām yonyantarajaḥ eva
kim samudbhavaḥ saṃbhavati kimuta anyaḥ api vā prabho
21. śrīrāma uvāca prabho iha sarveṣām prāṇinām samudbhavaḥ
yonyantarajaḥ eva kim saṃbhavati kimuta anyaḥ api vā
21. Śrī Rāma said: O Lord, for all living beings here, does birth (samudbhavaḥ) occur only as being born from another species, or does some other (type of birth) also occur?
श्रीवसिष्ठ उवाच ।
ब्रह्मादीनां तृणान्तानां द्विधा भवति संभवः ।
एको ब्रह्ममयोऽन्यस्तु भ्रान्तिजस्ताविमौ श्रृणु ॥ २२ ॥
śrīvasiṣṭha uvāca ,
brahmādīnāṃ tṛṇāntānāṃ dvidhā bhavati saṃbhavaḥ ,
eko brahmamayo'nyastu bhrāntijastāvimau śrṛṇu 22
22. śrīvasiṣṭha uvāca brahmādīnām tṛṇāntānām dvidhā bhavati
saṃbhavaḥ ekaḥ brahmamayaḥ anyaḥ tu bhrāntijaḥ tau imau śṛṇu
22. śrīvasiṣṭha uvāca brahmādīnām tṛṇāntānām saṃbhavaḥ dvidhā bhavati.
ekaḥ brahmamayaḥ tu anyaḥ bhrāntijaḥ.
imau tau śṛṇu.
22. Śrī Vasiṣṭha said: The origin (saṃbhavaḥ) of all beings, from Brahmā down to the grass, occurs in two ways. One is of the nature of (brahman), and the other, however, is born of illusion. Listen to me explain these two.
पूर्वरूढजगद्भ्रान्तिभूततन्मात्ररञ्जनात् ।
भूतानां संभवः प्रोक्तो भ्रान्तिजो दृश्यसङ्गतः ॥ २३ ॥
pūrvarūḍhajagadbhrāntibhūtatanmātrarañjanāt ,
bhūtānāṃ saṃbhavaḥ prokto bhrāntijo dṛśyasaṅgataḥ 23
23. pūrvarūḍhajagatbhrāntibhūtatanmātrarañjanāt
bhūtānām saṃbhavaḥ proktaḥ bhrāntijaḥ dṛśyasaṅgataḥ
23. pūrvarūḍhajagatbhrāntibhūtatanmātrarañjanāt
bhūtānām saṃbhavaḥ bhrāntijaḥ dṛśyasaṅgataḥ proktaḥ
23. The origination of beings is declared to be born of illusion (bhrānti) and connected with the perceptible world. This occurs due to the attachment to the subtle elements that have manifested as the deeply rooted illusion of the world.
अभातायां जगद्भ्रान्तौ भूतभावः स्वयं भवन् ।
यः स ब्रह्ममयः प्रोक्तः संभवो न स योनिजः ॥ २४ ॥
abhātāyāṃ jagadbhrāntau bhūtabhāvaḥ svayaṃ bhavan ,
yaḥ sa brahmamayaḥ proktaḥ saṃbhavo na sa yonijaḥ 24
24. abhātāyām jagatbhrāntau bhūtabhāvaḥ svayam bhavan
yaḥ sa brahmamayaḥ proktaḥ saṃbhavaḥ na sa yonijaḥ
24. jagatbhrāntau abhātāyām yaḥ bhūtabhāvaḥ svayam bhavan
sa brahmamayaḥ proktaḥ saṃbhavaḥ sa na yonijaḥ
24. When the world-illusion (bhrānti) is unmanifested, the state of being that arises spontaneously is declared to be of the nature of Brahman (brahman); that origination is not born of a womb.
एवं स्थिते स मशको जगद्भ्रान्तिवशोत्थितः ।
न तु ब्रह्मोत्थितस्तस्य राम चेष्टाक्रमं श्रृणु ॥ २५ ॥
evaṃ sthite sa maśako jagadbhrāntivaśotthitaḥ ,
na tu brahmotthitastasya rāma ceṣṭākramaṃ śrṛṇu 25
25. evam sthite saḥ maśakaḥ jagatbhrāntivaśotthitaḥ
na tu brahmautthitaḥ tasya rāma ceṣṭākramam śṛṇu
25. evam sthite,
saḥ maśakaḥ jagatbhrāntivaśotthitaḥ na tu brahmautthitaḥ.
rāma,
tasya ceṣṭākramam śṛṇu.
25. Such being the case, that mosquito (maśaka) has arisen by the power of the world-illusion (bhrānti), not from Brahman (brahman). O Rama, listen to its course of activities.
क्षमेक्षुशष्पकक्षादिपुञ्जगुञ्जेषु गुञ्जता ।
स्वायुषोऽर्धं दिनं तेन सर्वं भुक्तं विवल्गता ॥ २६ ॥
kṣamekṣuśaṣpakakṣādipuñjaguñjeṣu guñjatā ,
svāyuṣo'rdhaṃ dinaṃ tena sarvaṃ bhuktaṃ vivalgatā 26
26. kṣamekṣuśaṣpakakṣādipuñjaguñjeṣu guñjatā svaāyuṣaḥ
ardham dinam tena sarvam bhuktam vivalgatā
26. tena guñjatā vivalgatā kṣamekṣuśaṣpakakṣādipuñjaguñjeṣu svaāyuṣaḥ ardham dinam sarvam bhuktam.
26. Buzzing within and among the heaps of ground, sugarcane, young grass, dry thickets, and similar places, and frolicking about, that mosquito spent its entire half-day lifespan experiencing it all.
शाद्वलोदरदोलायां दोलनं बाललीलया ।
चिरमारब्धमेतेन सार्धं मशिकया स्वयम् ॥ २७ ॥
śādvalodaradolāyāṃ dolanaṃ bālalīlayā ,
ciramārabdhametena sārdhaṃ maśikayā svayam 27
27. śādvalodaradolāyām dolanam bālalīlayā ciram
ārabdham etena sārdham maśikayā svayam
27. etena svayam maśikayā sārdham bālalīlayā
śādvalodaradolāyām dolanam ciram ārabdham
27. For a long time, he himself, along with a mosquito, engaged in swinging on a swing situated within a grassy field, like a child at play.
दोलाश्रमार्तस्तत्रासौ यावद्विश्राम्यति क्वचित् ।
तावद्धरिणपादाग्रगिरिपातेन चूर्णितः ॥ २८ ॥
dolāśramārtastatrāsau yāvadviśrāmyati kvacit ,
tāvaddhariṇapādāgragiripātena cūrṇitaḥ 28
28. dolāśramārtaḥ tatra asau yāvat viśrāmyati
kvacit tāvat hariṇapādāgragiripātena cūrṇitaḥ
28. asau dolāśramārtaḥ yāvat kvacit tatra viśrāmyati,
tāvat hariṇapādāgragiripātena cūrṇitaḥ
28. As soon as he, weary from the exertion of swinging, took rest somewhere, he was crushed by the descent of what felt like a mountain, which was actually just the tip of a deer's foot.
हरिणाननसंदर्शत्यक्तप्राणतया तया ।
पूर्वक्रमगृहीताक्षः स जातो हरिणस्ततः ॥ २९ ॥
hariṇānanasaṃdarśatyaktaprāṇatayā tayā ,
pūrvakramagṛhītākṣaḥ sa jāto hariṇastataḥ 29
29. hariṇānanasaṃdarśatyaktaprāṇatayā tayā
pūrvakramagṛhītākṣaḥ saḥ jātaḥ hariṇaḥ tataḥ
29. tayā hariṇānanasaṃdarśatyaktaprāṇatayā,
tataḥ saḥ pūrvakramagṛhītākṣaḥ hariṇaḥ jātaḥ
29. Due to her (the mosquito's) life departing at the mere sight of the deer's face, he (the consciousness, soul, or ātman), having acquired eyes corresponding to the preceding sequence of births (saṃsāra), was then born as a deer.
विहरन्हरिणोऽरण्ये व्याधेन धनुषा हतः ।
व्याधाननगदृष्टित्वात्संजातो व्याध एव सः ॥ ३० ॥
viharanhariṇo'raṇye vyādhena dhanuṣā hataḥ ,
vyādhānanagadṛṣṭitvātsaṃjāto vyādha eva saḥ 30
30. viharan hariṇaḥ araṇye vyādhena dhanuṣā hataḥ
vyādhānanagadṛṣṭitvāt saṃjātaḥ vyādhaḥ eva saḥ
30. viharan hariṇaḥ araṇye vyādhena dhanuṣā hataḥ;
vyādhānanagadṛṣṭitvāt saḥ eva vyādhaḥ saṃjātaḥ
30. While sporting in the forest, the deer was struck by a hunter with a bow. Because his gaze fell upon the hunter's face, that very (ātman) was then born as a hunter.
व्याधो वनेषु विहरन्संयातो मुनिकाननम् ।
तत्र विश्रान्तवान्सङ्गान्मुनिना प्रतिबोधितः ॥ ३१ ॥
vyādho vaneṣu viharansaṃyāto munikānanam ,
tatra viśrāntavānsaṅgānmuninā pratibodhitaḥ 31
31. vyādhaḥ vaneṣu viharan saṃyātaḥ munikānanam |
tatra viśrāntavān saṅgān muninā pratibodhitaḥ ||
31. vyādhaḥ vaneṣu viharan munikānanam saṃyātaḥ.
tatra viśrāntavān.
muninā saṅgān pratibodhitaḥ.
31. A hunter, while roaming in the forests, came upon a hermitage of sages. There, he rested, and through his association, he was enlightened (pratibodhita) by the sage, regarding attachments (saṅga).
भ्रान्तः किमिदमादीर्घदुःखाय धनुषा मृगान् ।
हंसि पासि न कस्मात्त्वं तन्त्रं जगति भङ्गुरे ॥ ३२ ॥
bhrāntaḥ kimidamādīrghaduḥkhāya dhanuṣā mṛgān ,
haṃsi pāsi na kasmāttvaṃ tantraṃ jagati bhaṅgure 32
32. bhrāntaḥ kim idam ā-dīrgha-duḥkhāya dhanuṣā mṛgān |
haṃsi pāsi na kasmāt tvam tantram jagati bhaṅgure ||
32. tvam bhrāntaḥ (asi).
kim idam ā-dīrgha-duḥkhāya dhanuṣā mṛgān haṃsi? kasmāt bhaṅgure jagati tantram na pāsi?
32. You are deluded (bhrāntaḥ). Why do you kill deer with a bow, leading to prolonged suffering (duḥkha)? Why do you not protect the natural order (tantra) in this fleeting world (jagat)?
आयुर्वायुविघट्टिताभ्रपटलीलम्बाम्बुवद्भङ्गुरं भोगा मेघवितानमध्यविलसत्सौदामनीचञ्चलाः ।
लोला यौवनलालना जलरयः कायः क्षणापायवान्पुत्र त्रासमुपेत्य संसृतिवशान्निर्वाणमन्विष्यतां ॥ ३३ ॥
āyurvāyuvighaṭṭitābhrapaṭalīlambāmbuvadbhaṅguraṃ bhogā meghavitānamadhyavilasatsaudāmanīcañcalāḥ ,
lolā yauvanalālanā jalarayaḥ kāyaḥ kṣaṇāpāyavānputra trāsamupetya saṃsṛtivaśānnirvāṇamanviṣyatāṃ 33
33. āyuḥ vāyu-vighaṭṭita-abhra-paṭalī-lamba-ambu-vat bhaṅguram
| bhogāḥ megha-vitāna-madhya-vilasat-saudāmanī-cañcalāḥ
| lolāḥ yauvana-lālanāḥ jala-rayaḥ kāyaḥ kṣaṇa-apāya-vān
putra trāsam upetya saṃsṛti-vaśāt nirvāṇam anviṣyatām ||
33. putra,
āyuḥ vāyu-vighaṭṭita-abhra-paṭalī-lamba-ambu-vat bhaṅguram (asti).
bhogāḥ megha-vitāna-madhya-vilasat-saudāmanī-cañcalāḥ (santi).
lolāḥ yauvana-lālanāḥ jala-rayaḥ (santi).
kāyaḥ kṣaṇa-apāya-vān (asti).
(ataḥ) saṃsṛti-vaśāt trāsam upetya nirvāṇam anviṣyatām.
33. Lifespan (āyus) is perishable (bhaṅgura) like water droplets clinging to a cluster of clouds scattered by the wind. Worldly enjoyments (bhoga) are as unsteady as lightning (saudāmanī) flashing amidst an expanse of clouds. The fondnesses of youth (yauvanalālanā) are fickle like water torrents. The body (kāya) is subject to momentary destruction. Therefore, O son, having experienced terror due to the sway of transmigration (saṃsāra), let final liberation (nirvāṇa) be sought.

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)

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) (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 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 (current chapter) 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