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-7, chapter-157

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:
अथ सिन्धुर्वदिष्यति ।
आर्यानार्यवपुः कोऽहमभवं विमतिः पुरा ।
यद्वशान्मे कुसंस्कारः प्राक्तनोऽस्ति भवप्रदः ॥ १ ॥
atha sindhurvadiṣyati ,
āryānāryavapuḥ ko'hamabhavaṃ vimatiḥ purā ,
yadvaśānme kusaṃskāraḥ prāktano'sti bhavapradaḥ 1
1. atha sindhuḥ vadiṣyati | āryānāryavapuḥ
kaḥ aham abhavam vimatiḥ
purā | yat vaśāt me kusaṃskāraḥ
prāktanaḥ asti bhavapradaḥ || 1 ||
1. atha sindhuḥ vadiṣyati purā
āryānāryavapuḥ vimatiḥ kaḥ aham
abhavam yat vaśāt me prāktanaḥ
kusaṃskāraḥ bhavapradaḥ asti 1
1. Now Sindhu will speak: “Who was I in the past, a bewildered (vimati) person with a form (vapus) that was both noble (ārya) and ignoble (anārya)? Due to which, my past bad predisposition (saṃskāra) that causes rebirth (bhava) still exists.”
मन्त्री वदिष्यति ।
रहस्यं शृणु भो राजन्सावधानपरः क्षणम् ।
चोदितः संदधासीदमद्य मान्द्यविनाशनम् ॥ २ ॥
mantrī vadiṣyati ,
rahasyaṃ śṛṇu bho rājansāvadhānaparaḥ kṣaṇam ,
coditaḥ saṃdadhāsīdamadya māndyavināśanam 2
2. mantrī vadiṣyati rahasyam śṛṇu bho rājan sāvadhanaparaḥ
kṣaṇam coditaḥ saṃdadhāsi idam adya māndyavināśanam
2. mantrī vadiṣyati bho rājan kṣaṇam sāvadhanaparaḥ rahasyam
śṛṇu adya coditaḥ idam māndyavināśanam saṃdadhāsi
2. The minister will speak. O King, listen to a secret with full attention for a moment. Being prompted, you are now undertaking this, which will destroy all dullness.
किमप्याद्यन्तरहितमस्तीह सदनामयम् ।
स्थितं त्वमहमित्यादिरूपेण ब्रह्मशब्दितम् ॥ ३ ॥
kimapyādyantarahitamastīha sadanāmayam ,
sthitaṃ tvamahamityādirūpeṇa brahmaśabditam 3
3. kim api ādyantarahitam asti iha sat anāmayam
sthitam tvam aham iti ādi rūpeṇa brahma śabditam
3. iha kim api ādyantarahitam sat anāmayam asti
tvam aham iti ādi rūpeṇa sthitam brahma śabditam
3. Here exists something without beginning or end, pure existence (sat) and free from all affliction. It is called "brahman" (brahman) and is situated in the forms of 'you', 'I', and so on.
तद्ब्रह्म स्वयमेवाहं चिच्चेतामीति संविदम् ।
जीवतामिव गत्वास्ते चित्तीभूयात्यजद्वपुः ॥ ४ ॥
tadbrahma svayamevāhaṃ ciccetāmīti saṃvidam ,
jīvatāmiva gatvāste cittībhūyātyajadvapuḥ 4
4. tat brahma svayam eva aham cit cetāmi iti saṃvidam
jīvatām iva gatvā āste cittībhūya atyajat vapuḥ
4. tat brahma svayam eva jīvatām iva gatvā cit
cetāmi iti saṃvidam āste cittībhūya vapuḥ atyajat
4. That "brahman" (brahman) itself, having, as it were, become a living being (jīva), abides with the consciousness (saṃvid) 'I am pure consciousness (cit), I am conscious.' Having then transformed into mind (citta), it abandoned (its subtle) form (vapus).
चित्तं तु गगनाच्छात्म वपुर्विद्ध्यातिवाहिकम् ।
तदेव वास्ति नेहान्यदाधिभौतिकतादिकम् ॥ ५ ॥
cittaṃ tu gaganācchātma vapurviddhyātivāhikam ,
tadeva vāsti nehānyadādhibhautikatādikam 5
5. cittam tu gaganāt svātma vapuḥ viddhi ativāhikam
tat eva vā asti na iha anyat ādhibhautikatādikam
5. tu cittam gaganāt svātma ativāhikam vapuḥ viddhi vā
tat eva asti iha anyat ādhibhautikatādikam na asti
5. But know that the mind (citta) is its own subtle (ativāhika) form, derived from space. Indeed, only that (mind) exists here; nothing else, such as the forms pertaining to gross elements (ādhibhautika) and so on, is present.
चित्तमेतदनाकारमपि साकारवत्स्थितम् ।
संकल्पैः परलोकाद्यैः स्वप्नाद्यैरेतदेव सत् ॥ ६ ॥
cittametadanākāramapi sākāravatsthitam ,
saṃkalpaiḥ paralokādyaiḥ svapnādyairetadeva sat 6
6. cittam etat anākāram api sākāravat sthitam
saṅkalpaiḥ paralokādyaiḥ svapnādyaiḥ etat eva sat
6. etat cittam anākāram api sākāravat sthitam
paralokādyaiḥ svapnādyaiḥ saṅkalpaiḥ etat eva sat
6. This mind (citta), although formless, appears to exist as if it has a tangible form. It is through volitions (saṅkalpa) concerning other realms and through experiences like dreams that this very mind (citta) manifests its reality.
अनाकारमपि स्फारं चित्तं जगदिदं विदुः ।
य एव पवनो नाम स एव स्पन्द्नं यथा ॥ ७ ॥
anākāramapi sphāraṃ cittaṃ jagadidaṃ viduḥ ,
ya eva pavano nāma sa eva spandnaṃ yathā 7
7. anākāram api sphāram cittam jagat idam viduḥ
yaḥ eva pavanaḥ nāma saḥ eva spandanam yathā
7. viduḥ idam cittam anākāram api sphāram jagat
yathā yaḥ eva pavanaḥ nāma saḥ eva spandanam
7. People understand this mind (citta), though it is formless, to be this vast world itself. Just as what is called "wind" (pavana) is essentially its pulsation (spandana), so too is the mind.
यथा गगनशून्यत्वे जगच्चित्ते तथेककम् ।
अत्राप्रतिघरूपेऽस्ति न मनागपि भिन्नता ॥ ८ ॥
yathā gaganaśūnyatve jagaccitte tathekakam ,
atrāpratigharūpe'sti na manāgapi bhinnatā 8
8. yathā gaganaśūnyatve jagaccitte tathā ekakam
atra apratigharūpe asti na manāk api bhinnatā
8. yathā gaganaśūnyatve tathā jagaccitte ekakam
atra apratigharūpe manāk api bhinnatā na asti
8. Just as in the emptiness of space (gagana-śūnyatva) everything is essentially one, similarly, in the cosmic mind (jagat-citta), there is a singular unity. Here, in its unobstructed nature (apratigharūpa), there is not even the slightest difference or duality.
हृदयस्थं जगज्जालं न किंचित्किंचिदास्थितम् ।
जगद्विद्धि निराकारं चित्तमेव न वास्तवम् ॥ ९ ॥
hṛdayasthaṃ jagajjālaṃ na kiṃcitkiṃcidāsthitam ,
jagadviddhi nirākāraṃ cittameva na vāstavam 9
9. hṛdayastham jagajjālam na kiñcit kiñcit āsthitam
jagat viddhi nirākāram cittam eva na vāstavam
9. hṛdayastham jagajjālam kiñcit kiñcid na āsthitam
viddhi jagat nirākāram cittam eva na vāstavam
9. This intricate network of the world (jagat-jāla), though seemingly located within the heart (hṛdayastha), is not truly situated anywhere. Understand that the world (jagat) is formless (nirākāra), nothing but the mind (citta) itself, and therefore not ultimately real.
सत्त्वमेव वपुः पूर्वमुदितं ब्रह्मणः पदात् ।
अयमेव स संपन्नो योऽद्य तामसतामसः ॥ १० ॥
sattvameva vapuḥ pūrvamuditaṃ brahmaṇaḥ padāt ,
ayameva sa saṃpanno yo'dya tāmasatāmasaḥ 10
10. sattvam eva vapuḥ pūrvam uditam brahmaṇaḥ padāt
ayam eva saḥ sampannaḥ yaḥ adya tāmasatāmasaḥ
10. pūrvam brahmaṇaḥ padāt sattvam eva vapuḥ uditam
yaḥ adya tāmasatāmasaḥ ayam eva saḥ sampannaḥ
10. Indeed, the very essence (sattva) of form formerly originated from the realm of Brahman. He who is now utterly steeped in darkness (tamas) has become that very being.
सिन्धुर्वक्ष्यति ।
किमुच्यते महाभाग वद तामसतामसः ।
क्रियन्ते पूर्वमेवैताः केन संज्ञाः परे पदे ॥ ११ ॥
sindhurvakṣyati ,
kimucyate mahābhāga vada tāmasatāmasaḥ ,
kriyante pūrvamevaitāḥ kena saṃjñāḥ pare pade 11
11. sindhuḥ vadiṣyati kim ucyate mahābhāga vada tāmasatāmasaḥ
kriyante pūrvam eva etāḥ kena saṃjñāḥ pare pade
11. sindhuḥ vadiṣyati mahābhāga kim ucyate tāmasatāmasaḥ
vada pūrvam eva etāḥ saṃjñāḥ pare pade kena kriyante
11. Sindhu will speak: 'O venerable one, please explain, what is meant by 'the most extremely dark (tamasic) one'? By whom, indeed, were these designations (concepts) formerly established in the supreme state (para pada)?'
मन्त्री वदिष्यति ।
जन्तोः सावयवस्येह हस्ताद्यवयवा यथा ।
तथा नवयवस्यैवमातिवाहिकतात्मनः ॥ १२ ॥
mantrī vadiṣyati ,
jantoḥ sāvayavasyeha hastādyavayavā yathā ,
tathā navayavasyaivamātivāhikatātmanaḥ 12
12. mantrī vadiṣyati jantoḥ sāvayavasya iha hastādi-avayavāḥ
yathā tathā na-avayavasya evam ātivāhikatā ātmanaḥ
12. mantrī vadiṣyati yathā iha sāvayavasya jantoḥ
hastādi-avayavāḥ tathā evam na-avayavasya ātmanaḥ ātivāhikatā
12. The minister will speak: 'Just as a living being (jantu) here possesses parts like hands and other limbs, similarly, for the self (ātman), which is inherently without such gross parts, there is a subtle vehicular state (ātivāhikatā).'
पश्चादात्मनि सैवात्मा नानासंज्ञाः करिष्यति ।
आधिभौतिकतानाम्नि पृथ्व्याद्या आतिवाहिके ॥ १३ ॥
paścādātmani saivātmā nānāsaṃjñāḥ kariṣyati ,
ādhibhautikatānāmni pṛthvyādyā ātivāhike 13
13. paścāt ātmani sā eva ātmā nānāsaṃjñāḥ kariṣyati
ādhibhautikatā-nāmni pṛthvī-ādyāḥ ātivāhike
13. paścāt sā eva ātmā ātmani nānāsaṃjñāḥ kariṣyati
ādhibhautikatā-nāmni pṛthvī-ādyāḥ ātivāhike
13. Afterwards, within the subtle body (ātman), that very self (ātman) will create various designations. These include 'earth' and other terms in the category of elemental (ādhibhautikatā) manifestations, as well as those in the subtle vehicular (ātivāhika) category.
स्वप्नाभेऽस्मिञ्जगद्भाने संकल्पेनात्मरूपिणा ।
संज्ञात्मनात्मरूपेण स्वयं व्यवहरिष्यति ॥ १४ ॥
svapnābhe'smiñjagadbhāne saṃkalpenātmarūpiṇā ,
saṃjñātmanātmarūpeṇa svayaṃ vyavahariṣyati 14
14. svapnābhe asmin jagat bhāne saṅkalpena ātmarūpiṇā
saṃjñātmanā ātmarūpeṇa svayaṃ vyavahariṣyati
14. svayaṃ asmin svapnābhe jagat bhāne ātmarūpiṇā
saṅkalpena ātmarūpeṇa saṃjñātmanā vyavahariṣyati
14. In this dream-like manifestation of the world, the Self (ātman) itself will function, through its own volitional power (saṃkalpa) that constitutes its very form, and by its essential nature as consciousness (saṃjñātman), which is likewise its own form.
त्वामातिवाहिकाकारा यत्तत्स्फुरितवान्नवम् ।
जातिर्महातमस्कोऽयमिति तत्राभिधा कृता ॥ १५ ॥
tvāmātivāhikākārā yattatsphuritavānnavam ,
jātirmahātamasko'yamiti tatrābhidhā kṛtā 15
15. tvām ātivāhikākārā yat tat sphuritavān navam
jātiḥ mahātamaskaḥ ayam iti tatra abhidhā kṛtā
15. tvām yat tat navam sphuritavān ātivāhikākārā
tatra abhidhā kṛtā ayam jātiḥ mahātamaskaḥ iti
15. O you (tvām)! That which newly manifested, having the form of the subtle body (ātivāhikākārā) – regarding that, the designation was made there: 'This is a species (jāti) of great darkness (mahātamaska).'
ब्रह्मणो निर्विकारस्य विकारिण इव प्रभो ।
जातयो जीवतापत्तौ कलिता विविधाभिधाः ॥ १६ ॥
brahmaṇo nirvikārasya vikāriṇa iva prabho ,
jātayo jīvatāpattau kalitā vividhābhidhāḥ 16
16. brahmaṇaḥ nirvikārasya vikāriṇaḥ iva prabhoḥ
jātayaḥ jīvatāpattau kalitāḥ vividhābhidhāḥ
16. jīvatāpattau brahmaṇaḥ nirvikārasya vikāriṇaḥ
prabhoḥ iva vividhābhidhāḥ jātayaḥ kalitāḥ
16. In the attainment of the state of being a living being (jīva), various species (jāti) with diverse designations (abhidhā) are attributed to the immutable (nirvikāra) Brahman, as if to a mutable Lord (prabhu).
प्राथम्येनैव यद्ब्रह्म जीवतामिव गच्छति ।
तदैव बुद्ध्या भोक्ता तज्जातिः सात्त्विकसात्त्विकी ॥ १७ ॥
prāthamyenaiva yadbrahma jīvatāmiva gacchati ,
tadaiva buddhyā bhoktā tajjātiḥ sāttvikasāttvikī 17
17. prāthamyena eva yat brahma jīvatām iva gacchati
tadā eva buddhyā bhoktā tat jātiḥ sāttvikasāttvikī
17. yat brahma prāthamyena eva jīvatām iva gacchati
tadā eva buddhyā bhoktā tat jātiḥ sāttvikasāttvikī
17. That (yat) Brahman, which primarily (prāthamyena eva) assumes, as it were, the state of a living being (jīvatā), at that very moment (tadaiva), through the intellect (buddhi), becomes the experiencer (bhoktā). That species (jāti) is the most purely sattvic (sāttvikasāttvikī).
वर्तमाने भवे भव्यगुणैर्युक्ता तु मानद ।
केवला सात्त्विकी प्रोक्ता जातिर्जातिविदां वरैः ॥ १८ ॥
vartamāne bhave bhavyaguṇairyuktā tu mānada ,
kevalā sāttvikī proktā jātirjātividāṃ varaiḥ 18
18. vartamāne bhave bhavyaguṇaiḥ yuktā tu mānada
kevalā sāttvikī proktā jātiḥ jātividām varaiḥ
18. mānada tu,
vartamāne bhave bhavyaguṇaiḥ yuktā jātiḥ kevalā sāttvikī proktā jātividām varaiḥ
18. O giver of honor, the best among those who understand the classifications of nature (jāti) declare that a class of being (jāti) which is endowed with excellent qualities in the current existence is purely *sāttvika* (characterized by goodness).
नवा भवैश्चेद्बहुभिर्भोगमोक्षैकभागिनी ।
जातिस्तत्प्रोच्यते तज्ज्ञैः सद्भी राजसराजसी ॥ १९ ॥
navā bhavaiścedbahubhirbhogamokṣaikabhāginī ,
jātistatprocyate tajjñaiḥ sadbhī rājasarājasī 19
19. navā bhavaiḥ cet bahubhiḥ bhogamokṣaikabhāginī
jātiḥ tat procyate tajjñaiḥ sadbhiḥ rājasarājasī
19. cet navā jātiḥ bahubhiḥ bhavaiḥ bhogamokṣaikabhāginī (bhavet),
tat jātiḥ tajjñaiḥ sadbhiḥ rājasarājasī procyate.
19. If a new class of being (jāti), through many existences, is exclusively inclined towards both worldly enjoyment (bhoga) and ultimate liberation (mokṣa), then that class (jāti) is declared by the wise (sadbhiḥ) and those who understand these classifications (tajjñaiḥ) to be 'rājasika-rājasika' (predominantly characterized by passion).
वर्तमाने भवे भव्यगुणैर्मुक्ता तु मानद ।
केवला राजसी प्रोक्ता जातिः स्वल्पभवे भवेत् ॥ २० ॥
vartamāne bhave bhavyaguṇairmuktā tu mānada ,
kevalā rājasī proktā jātiḥ svalpabhave bhavet 20
20. vartamāne bhave bhavyaguṇaiḥ muktā tu mānada
kevalā rājasī proktā jātiḥ svalpabhave bhavet
20. mānada tu,
vartamāne bhave bhavyaguṇaiḥ muktā jātiḥ kevalā rājasī proktā; (sā) svalpabhave bhavet.
20. O giver of honor, a class of being (jāti) that is indeed devoid of excellent qualities (guṇa) in the current existence is declared to be purely *rājasika* (characterized by passion); it would manifest in a short existence.
प्रथमात्यन्तबहुभिर्भवैश्चेऽन्मोक्षगामिनी ।
जातिस्तत्प्रोच्यते तज्ज्ञैः सद्भिस्तामसतामसी ॥ २१ ॥
prathamātyantabahubhirbhavaiśce'nmokṣagāminī ,
jātistatprocyate tajjñaiḥ sadbhistāmasatāmasī 21
21. prathamātyantabahubhiḥ bhavaiḥ cet mokṣagāminī
jātiḥ tat procyate tajjñaiḥ sadbhiḥ tāmasatāmasī
21. cet jātiḥ prathamātyantabahubhiḥ bhavaiḥ mokṣagāminī (bhavet),
tat jātiḥ tajjñaiḥ sadbhiḥ tāmasatāmasī procyate.
21. If a class of being (jāti), through a primarily exceedingly large number of existences, eventually tends towards liberation (mokṣa), then that class (jāti) is declared by the wise (sadbhiḥ) and those who understand these classifications (tajjñaiḥ) to be 'tāmasika-tāmasika' (predominantly characterized by ignorance and inertia).
सामान्येनैव बहुभिर्जन्मभिर्मोक्षभागिनी ।
केवला तामसी प्रोक्ता जातिर्जातिविशारदैः ॥ २२ ॥
sāmānyenaiva bahubhirjanmabhirmokṣabhāginī ,
kevalā tāmasī proktā jātirjātiviśāradaiḥ 22
22. sāmānyena eva bahubhiḥ janmabhiḥ mokṣabhāginī
kevalā tāmasī proktā jātiḥ jātiviśāradaiḥ
22. jātiviśāradaiḥ kevalā tāmasī jātiḥ sāmānyena
eva bahubhiḥ janmabhiḥ mokṣabhāginī proktā
22. Experts in the classification of beings (jāti) have generally declared that a type of being (jāti) which is solely *tamasic* will attain liberation (mokṣa) only after many births.
क्रमेणानेन जातीनां विविधा भेदकल्पना ।
तासां तामसतामस्यां जातौ जातोऽसि मानद ॥ २३ ॥
krameṇānena jātīnāṃ vividhā bhedakalpanā ,
tāsāṃ tāmasatāmasyāṃ jātau jāto'si mānada 23
23. krameṇa anena jātīnām vividhā bhedakalpanā
tāsām tāmasatāmasyām jātau jātaḥ asi mānada
23. mānada anena krameṇa jātīnām vividhā bhedakalpanā
(asti) tāsām tāmasatāmasyām jātau tvam jātaḥ asi
23. According to this process, various classifications are conceptualized for the different categories (jāti). Among those categories, O giver of honor, you have been born into the most *tamasic* of *tamasic* types (jāti).
बहूनि तव जन्मानि समतीतानि तान्यहम् ।
विविधानि विचित्राणि वीर जानामि नो भवान् ॥ २४ ॥
bahūni tava janmāni samatītāni tānyaham ,
vividhāni vicitrāṇi vīra jānāmi no bhavān 24
24. bahūni tava janmāni samatītāni tāni aham
vividhāni vicitrāṇi vīra jānāmi no bhavān
24. vīra tava bahūni vividhāni vicitrāṇi janmāni
samatītāni tāni aham jānāmi bhavān no (jānāti)
24. Many births of yours have passed. O hero, I know about those various and diverse (births), but you do not.
विशेषेण त्वनेनैव व्यर्थं कालोऽतिवाहितः ।
महाशवशरीरेण त्वयानन्तखगामिना ॥ २५ ॥
viśeṣeṇa tvanenaiva vyarthaṃ kālo'tivāhitaḥ ,
mahāśavaśarīreṇa tvayānantakhagāminā 25
25. viśeṣeṇa tu anena eva vyartham kālaḥ ativāhitaḥ
mahāśavaśarīreṇa tvayā anantakhagāminā
25. tu viśeṣeṇa anena eva (śarīreṇa) mahāśavaśarīreṇa
anantakhagāminā tvayā kālaḥ vyartham ativāhitaḥ
25. But especially, time has been wasted in vain by you – who, though capable of traversing infinite space (anantakhagāmin), (are currently operating) through this very body, which is like a great corpse (mahāśavaśarīra).
एवं तामसतामस्या जात्यासि जनितो यदा ।
तदा दुर्लभमोक्षस्त्वं संसारकुहरादिति ॥ २६ ॥
evaṃ tāmasatāmasyā jātyāsi janito yadā ,
tadā durlabhamokṣastvaṃ saṃsārakuharāditi 26
26. evam tāmasatāmasyā jātyā asi janitaḥ yadā
tadā durlabhamokṣaḥ tvam saṃsārakuharāt iti
26. yadā evam tāmasatāmasyā jātyā janitaḥ asi
tadā tvam saṃsārakuharāt durlabhamokṣaḥ iti
26. Thus, since you are born with an extremely ignorant (tāmasa) nature, then for you, liberation (mokṣa) from the cavern of transmigration (saṃsāra) is difficult.
सिन्धुर्वदिष्यति ।
आर्योदाहर केनैषा प्राग्जातिर्जीयतेऽधमा ।
यावत्तथैव तिष्ठामि स्याच्चेत्तद्वद पावनम् ॥ २७ ॥
sindhurvadiṣyati ,
āryodāhara kenaiṣā prāgjātirjīyate'dhamā ,
yāvattathaiva tiṣṭhāmi syāccettadvada pāvanam 27
27. sindhuḥ vadiṣyati ārya udāhara kena eṣā prāgjātiḥ jīyate
adhamā yāvat tathā eva tiṣṭhāmi syāt cet tad vada pāvanam
27. sindhuḥ vadiṣyati ārya kena eṣā adhamā prāgjātiḥ jīyate
cet pāvanam syāt tat vada yāvat tathā eva tiṣṭhāmi
27. Sindhu will speak: 'O noble one, explain: by whom is this inferior former nature (jāti) overcome? If there is a purifying means for this, tell me that, so that I may remain in that [purified] state.'
मन्त्री वदिष्यति ।
न किंचन महाबुद्धे तदस्तीह जगत्त्रये ।
यदनुद्वेगिना नाम पौरुषेण न लभ्यते ॥ २८ ॥
mantrī vadiṣyati ,
na kiṃcana mahābuddhe tadastīha jagattraye ,
yadanudveginā nāma pauruṣeṇa na labhyate 28
28. mantrī vadiṣyati na kiṃcana mahābuddhe tat asti iha
jagattraye yat anudveginā nāma pauruṣeṇa na labhyate
28. mantrī vadiṣyati mahābuddhe iha jagattraye kiṃcana
tat na asti yat nāma anudveginā pauruṣeṇa na labhyate
28. The Minister will speak: 'O great-minded one, there is nothing at all in these three worlds that cannot be achieved by undeterred human effort (pauruṣa).'
ह्यस्तनी दुष्क्रियाभ्येति शोभां सत्क्रियया यथा ।
अद्यैव प्राक्तनीं तस्माद्यत्नात्सत्कार्यवान्भव ॥ २९ ॥
hyastanī duṣkriyābhyeti śobhāṃ satkriyayā yathā ,
adyaiva prāktanīṃ tasmādyatnātsatkāryavānbhava 29
29. hyastanī duṣkriyā abhyeti śobhām satkriyayā yathā
adya eva prāktanīm tasmāt yatnāt satkāryavān bhava
29. yathā hyastanī duṣkriyā satkriyayā śobhām abhyeti
tasmāt adya eva yatnāt prāktanīm satkāryavān bhava
29. Just as a past misdeed attains splendor through a good action, therefore, today itself, with effort, become one who performs good deeds (to counteract your) previous (karma).
यो यमर्थं प्रार्थयते तदर्थं यतते तथा ।
सोऽवश्यं तदवाप्नोति न चेच्छ्रान्तो निवर्तते ॥ ३० ॥
yo yamarthaṃ prārthayate tadarthaṃ yatate tathā ,
so'vaśyaṃ tadavāpnoti na cecchrānto nivartate 30
30. yaḥ yam artham prārthayate tat artham yatate tathā
saḥ avaśyam tat avāpnoti na cet śrāntaḥ nivartate
30. yaḥ yam artham prārthayate,
tathā tat artham yatate,
saḥ tat avaśyam avāpnoti,
cet śrāntaḥ na nivartate.
30. Whoever desires something and strives for it accordingly, he certainly obtains that, unless he becomes weary and gives up.
ना यथा यतते नित्यं यद्भावयति यन्मयः ।
यादृगिच्छेच्च भवितुं तादृग्भवति नान्यथा ॥ ३१ ॥
nā yathā yatate nityaṃ yadbhāvayati yanmayaḥ ,
yādṛgicchecca bhavituṃ tādṛgbhavati nānyathā 31
31. nā yathā yatate nityam yat bhāvayati yat mayaḥ
yādṛk icchet ca bhavitum tādṛk bhavati na anyathā
31. nā yathā nityam yatate,
yat bhāvayati,
yat mayaḥ,
ca yādṛk bhavitum icchet,
tādṛk bhavati,
na anyathā.
31. As a person constantly strives, whatever he contemplates and with whatever he identifies himself, and whatever kind of being he desires to become, that kind he becomes, never otherwise.
मुनिरुवाच ।
एवमुक्तः स तेनाथ सिन्धुरुद्धुरया धिया ।
तदा तत्र तथा नाम राष्ट्रं त्यक्ष्यत्यशेषतः ॥ ३२ ॥
muniruvāca ,
evamuktaḥ sa tenātha sindhuruddhurayā dhiyā ,
tadā tatra tathā nāma rāṣṭraṃ tyakṣyatyaśeṣataḥ 32
32. muniḥ uvāca evam uktaḥ saḥ tena atha sindhuḥ uddhurayā
dhiyā tadā tatra tathā nāma rāṣṭram tyakṣyati aśeṣataḥ
32. muniḥ uvāca.
tena evam uktaḥ saḥ sindhuḥ atha uddhurayā dhiyā,
tadā tatra tathā nāma rāṣṭram aśeṣataḥ tyakṣyati.
32. The sage said: Thus addressed by him, Sindhu, with firm resolve, will then completely abandon his kingdom by that name.
गमिष्यति वनं दूरं प्रार्थितोऽपि हि मन्त्रिभिः ।
नाश्रयिष्यति तद्भूयो राज्यमुच्छिन्नशात्रवम् ॥ ३३ ॥
gamiṣyati vanaṃ dūraṃ prārthito'pi hi mantribhiḥ ,
nāśrayiṣyati tadbhūyo rājyamucchinnaśātravam 33
33. gamiṣyati vanam dūram prārthitaḥ api hi mantribhiḥ
na āśrayiṣyati tat bhūyaḥ rājyam ucchinna śātravam
33. mantribhiḥ prārthitaḥ api hi,
saḥ dūram vanam gamiṣyati.
saḥ tat ucchinna śātravam rājyam bhūyaḥ na āśrayiṣyati.
33. He will go far into the forest, even though requested by his ministers. He will not again seek refuge in that kingdom, even if its enemies are completely eradicated.
तिष्ठतः साधुमध्येऽस्य तद्विवेककथावशात् ।
पुष्पासङ्गादिवामोदो विवेकः समुदेष्यति ॥ ३४ ॥
tiṣṭhataḥ sādhumadhye'sya tadvivekakathāvaśāt ,
puṣpāsaṅgādivāmodo vivekaḥ samudeṣyati 34
34. tiṣṭhataḥ sādhumadhye asya tadvivekakathāvaśāt
puṣpāsaṅgāt iva āmodaḥ vivekaḥ samudeṣyati
34. asya sādhumadhye tiṣṭhataḥ tadvivekakathāvaśāt
puṣpāsaṅgāt iva āmodaḥ vivekaḥ samudeṣyati
34. When he stays among the wise, through the power of their conversations about discernment (viveka), true discernment (viveka) will surely arise in him, just as a pleasant scent emanates from contact with flowers.
ततः कथमिदं जन्म कुतः संसार आगतः ।
इत्थं विचारसांतत्यात्स यास्यति विमुक्तताम् ॥ ३५ ॥
tataḥ kathamidaṃ janma kutaḥ saṃsāra āgataḥ ,
itthaṃ vicārasāṃtatyātsa yāsyati vimuktatām 35
35. tataḥ katham idam janma kutaḥ saṃsāraḥ āgataḥ
ittham vicārasāṃtatyāt saḥ yāsyati vimuktatām
35. tataḥ idam janma katham kutaḥ saṃsāraḥ āgataḥ
ittham vicārasāṃtatyāt saḥ vimuktatām yāsyati
35. Then, how did this birth (janma) come to be? From what source did this cycle of worldly existence (saṃsāra) originate? Through such continuous contemplation, he will attain complete liberation (vimuktatā).
नित्यं विचारणपरोऽथ भवन्स सिन्धुः सत्सङ्गमेन पदमाप्स्यति पावनं सः ।
तद्यत्र पत्रमिव वातविधूयमानं नो वस्तुतां व्रजति काचन नाम लक्ष्मीः ॥ ३६ ॥
nityaṃ vicāraṇaparo'tha bhavansa sindhuḥ satsaṅgamena padamāpsyati pāvanaṃ saḥ ,
tadyatra patramiva vātavidhūyamānaṃ no vastutāṃ vrajati kācana nāma lakṣmīḥ 36
36. nityam vicāraṇaparaḥ atha bhavan saḥ
sindhuḥ satsaṅgamena padam āpsyati pāvanam
saḥ tat yatra patram iva vātavidhūyamānam
no vastutām vrajati kācana nāma lakṣmīḥ
36. atha nityam vicāraṇaparaḥ bhavan saḥ
satsaṅgamena sindhuḥ pāvanam padam āpsyati
yatra vātavidhūyamānam patram iva kācana
nāma lakṣmīḥ tat vastutām no vrajati
36. Then, always devoted to contemplation, he, like an ocean, will attain a purifying state through the company of the wise. In that state, no worldly prosperity (lakṣmī) whatsoever assumes reality, being like a leaf shaken by the wind.

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 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 (current chapter) 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