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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-206

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श्रीवसिष्ठ उवाच ।
यदकारणकं भाति भानं तन्नैव किंचन ।
तत्तथा परमार्थेन परमार्थः स्थितोऽनघ ॥ १ ॥
śrīvasiṣṭha uvāca ,
yadakāraṇakaṃ bhāti bhānaṃ tannaiva kiṃcana ,
tattathā paramārthena paramārthaḥ sthito'nagha 1
1. śrī-vasiṣṭhaḥ uvāca | yat akāraṇakam
bhāti bhānam tat na eva
kiṃcana | tat tathā paramārtha-ena
paramārthaḥ sthitaḥ anagha ||
1. śrī-vasiṣṭhaḥ uvāca.
anagha,
yat akāraṇakam bhāti,
tat bhānam na eva kiṃcana (asti).
tat tathā paramārthena paramārthaḥ sthitaḥ (asti).
1. Shri Vasishtha said: O sinless one, that manifestation which appears without a cause is not anything (real) at all. Indeed, that supreme reality (paramārtha) alone exists as the ultimate truth (paramārtha).
अत्रेमं केनचित्पृष्टोऽयमहं तं महामते ।
सम्यग्बोधस्य पुष्ट्यर्थं महाप्रश्नं परं श्रृणु ॥ २ ॥
atremaṃ kenacitpṛṣṭo'yamahaṃ taṃ mahāmate ,
samyagbodhasya puṣṭyarthaṃ mahāpraśnaṃ paraṃ śrṛṇu 2
2. atra imam kenacit pṛṣṭaḥ ayam aham tam mahāmate
samyak bodhasya puṣṭyartham mahāpraśnam param śṛṇu
2. mahāmate,
atra kenacit ayam aham pṛṣṭaḥ,
tam param mahāpraśnam samyak bodhasya puṣṭyartham śṛṇu.
2. O great-minded one, I was asked this question by someone here. Listen to this ultimate great question, [which is presented] for the strengthening of perfect understanding.
अस्त्यब्धिभ्यामुभयतो व्याप्तं ख्यातं जगत्त्रये ।
कुशद्वीपमिति द्वीपं भूमौ वलयवत्स्थितम् ॥ ३ ॥
astyabdhibhyāmubhayato vyāptaṃ khyātaṃ jagattraye ,
kuśadvīpamiti dvīpaṃ bhūmau valayavatsthitam 3
3. asti abdhibhyām ubhayataḥ vyāptam khyātam jagattraye
kuśadvīpam iti dvīpam bhūmau valayavat sthitam
3. bhūmau valayavat sthitam abdhibhyām ubhayataḥ vyāptam jagattraye khyātam kuśadvīpam iti dvīpam asti.
3. There exists a continent (dvīpa) named Kuśadvīpa, famous in the three worlds, encompassed on both sides by two oceans, and situated on earth like a ring.
तत्रास्तीलावती नाम हैमी पूर्वोत्तरे पुरी ।
दीप्तिज्वालामयस्तम्भप्रोतावनिनभस्तला ॥ ४ ॥
tatrāstīlāvatī nāma haimī pūrvottare purī ,
dīptijvālāmayastambhaprotāvaninabhastalā 4
4. tatra asti ilāvatī nāma haimī pūrvottare purī
dīptijvālāmayastambhaprotāvaninabhastalā
4. tatra pūrvottare haimī ilāvatī nāma dīptijvālāmayastambhaprotāvaninabhastalā purī asti.
4. There, in the northeast, is a golden city named Ilāvatī. Its ground and sky are supported by pillars of blazing light.
पूर्वे तस्यामभूद्राजा प्रज्ञप्तिरिति विश्रुतः ।
अनुरक्तजगद्भूतः शक्रः स्वर्ग इवापरः ॥ ५ ॥
pūrve tasyāmabhūdrājā prajñaptiriti viśrutaḥ ,
anuraktajagadbhūtaḥ śakraḥ svarga ivāparaḥ 5
5. pūrve tasyām abhūt rājā prajñaptiḥ iti viśrutaḥ
anuraktajagadbhūtaḥ śakraḥ svarge iva aparaḥ
5. pūrve tasyām prajñaptiḥ iti viśrutaḥ anuraktajagadbhūtaḥ rājā svarge aparaḥ śakraḥ iva abhūt.
5. Formerly, in that [city], there was a renowned king named Prajñapti. All the beings of the world were devoted to him, [making him] like another Indra in heaven.
केनचित्कारणेनाहं कदाचित्तस्य भूपतेः ।
प्राप्तः समीपं नभसः प्रलयार्क इव च्युतः ॥ ६ ॥
kenacitkāraṇenāhaṃ kadācittasya bhūpateḥ ,
prāptaḥ samīpaṃ nabhasaḥ pralayārka iva cyutaḥ 6
6. kenacit kāraṇena aham kadācit tasya bhūpateḥ
prāptaḥ samīpam nabhasaḥ pralayārkaḥ iva cyutaḥ
6. kadācit kenacit kāraṇena aham nabhasaḥ pralayārkaḥ
iva cyutaḥ tasya bhūpateḥ samīpam prāptaḥ
6. Once, for some reason, I, having fallen from the sky like the sun of dissolution, reached the presence of that king.
पुष्पार्घ्याचमनीयैर्मां पूजयित्वोपविश्य सः ।
मध्ये कथायां कस्यांचिदपृच्छत्प्रणयादिदम् ॥ ७ ॥
puṣpārghyācamanīyairmāṃ pūjayitvopaviśya saḥ ,
madhye kathāyāṃ kasyāṃcidapṛcchatpraṇayādidam 7
7. puṣpārghyācamanīyaiḥ mām pūjayitvā upaviśya saḥ
madhye kathāyām kasyāṃcit apṛcchat praṇayāt idam
7. saḥ puṣpārghyācamanīyaiḥ mām pūjayitvā upaviśya
madhye kasyāṃcit kathāyām praṇayāt idam apṛcchat
7. Having worshipped me with flowers, offerings, and water for sipping, and then having sat down, he, in the midst of some conversation, affectionately asked this:
भगवन्सर्वसंहारे जाते शून्यतते स्थिते ।
अवाच्ये परमे व्योम्नि सर्वकारणसंक्षये ॥ ८ ॥
bhagavansarvasaṃhāre jāte śūnyatate sthite ,
avācye parame vyomni sarvakāraṇasaṃkṣaye 8
8. bhagavan sarvasaṃhāre jāte śūnyatate sthite
avācye parame vyomni sarvakāraṇasaṃkṣaye
8. bhagavan sarvasaṃhāre jāte śūnyatate sthite
avācye parame vyomni sarvakāraṇasaṃkṣaye
8. O venerable one, when the total dissolution has occurred, when (the universe) remains empty and pervasive, in the ineffable supreme space, and with the annihilation of all causes,
सर्गारम्भस्य भूयः स्याद्वद किं मूलकारणम् ।
कानि वा सहकारीणि कारणानि कुतः कथम् ॥ ९ ॥
sargārambhasya bhūyaḥ syādvada kiṃ mūlakāraṇam ,
kāni vā sahakārīṇi kāraṇāni kutaḥ katham 9
9. sargārambhasya bhūyas syāt vada kim mūlakāraṇam
kāni vā sahakārīṇi kāraṇāni kutaḥ katham
9. vada bhūyas sargārambhasya kim mūlakāraṇam
syāt kāni vā sahakārīṇi kāraṇāni kutaḥ katham
9. Please tell me, what is the root cause for the renewed beginning of creation? And what are the contributing factors, from where, and how do they act?
किं जगत्किं च सर्गादि काश्चिन्नित्यं तमोधराः ।
व्योमसंस्थार्णवाः काश्चित्काश्चित्कृमिकुलाकुलाः ॥ १० ॥
kiṃ jagatkiṃ ca sargādi kāścinnityaṃ tamodharāḥ ,
vyomasaṃsthārṇavāḥ kāścitkāścitkṛmikulākulāḥ 10
10. kim jagat kim ca sargādi kāścit nityam tamodharāḥ
vyomasaṃsthārṇavāḥ kāścit kāścit kṛmikulākulāḥ
10. jagat kim ca sargādi kim kāścit nityam tamodharāḥ
kāścit vyomasaṃsthārṇavāḥ kāścit kṛmikulākulāḥ
10. What is the world? What is the origin of creation? Some (worlds) are perpetually shrouded in darkness. Some are vast oceans situated within space, while others are teeming with swarms of worms.
काश्चिदाकाशकोशस्थाः काश्चिच्चोपलकोशगाः ।
किंच वा भूतभूतादि कुतो बुद्ध्यादयः कथम् ॥ ११ ॥
kāścidākāśakośasthāḥ kāściccopalakośagāḥ ,
kiṃca vā bhūtabhūtādi kuto buddhyādayaḥ katham 11
11. kāścit ākāśakośasthāḥ kāścit ca upalakośagāḥ
kim ca vā bhūtabhūtādi kutaḥ buddhyādayaḥ katham
11. kāścit ākāśakośasthāḥ ca kāścit upalakośagāḥ ca
vā bhūtabhūtādi kim buddhyādayaḥ kutaḥ katham
11. Some (worlds) are situated within the realm of space, while others are found within the realm of stones. What is the fundamental element (bhūta) of all elements? From where do intellect (buddhi) and similar faculties arise, and how?
कः कर्ता कोऽथ वा द्रष्टा काधाराधेयता कथम् ।
न कदाचिन्महानाशो जगतामिति निश्चयः ॥ १२ ॥
kaḥ kartā ko'tha vā draṣṭā kādhārādheyatā katham ,
na kadācinmahānāśo jagatāmiti niścayaḥ 12
12. kaḥ kartā kaḥ atha vā draṣṭā kā ādhārādheyatā
katham na kadācit mahānāśaḥ jagatām iti niścayaḥ
12. kaḥ kartā atha vā kaḥ draṣṭā ādhārādheyatā kā
katham jagatām mahānāśaḥ kadācit na iti niścayaḥ
12. Who is the doer? Or who is the observer? How does the relationship of container and contained (ādhāra-ādheya) function? It is certain that there is never a complete annihilation of the worlds.
समस्तवेदशास्त्रार्थाविरोधाय समर्थितः ।
यथा संवेदनं नाम तथा नामानुभूतयः ॥ १३ ॥
samastavedaśāstrārthāvirodhāya samarthitaḥ ,
yathā saṃvedanaṃ nāma tathā nāmānubhūtayaḥ 13
13. samastavedaśāstrārthāvirodhāya samarthitaḥ
yathā saṃvedanam nāma tathā nāma anubhūtayaḥ
13. (eṣaḥ vādaḥ) samastavedaśāstrārthāvirodhāya samarthitaḥ
yathā saṃvedanam nāma tathā anubhūtayaḥ nāma
13. This (view) is supported in a way that does not contradict the meaning of all Vedic scriptures (veda) and philosophical treatises (śāstra). Just as 'awareness' (saṃvedana) is merely a name, so too are 'experiences' (anubhūti) merely names.
यतस्ततो वेदनं स्यात्किमनाशमसन्मयम् ।
अन्यच्च जम्बूद्वीपादौ देशेऽद्य मुनिनायक ॥ १४ ॥
yatastato vedanaṃ syātkimanāśamasanmayam ,
anyacca jambūdvīpādau deśe'dya munināyaka 14
14. yatastataḥ vedanam syāt kim anāśam asanmayam
anyat ca jambūdvīpādau deśe adya munināyaka
14. munināyaka yatastataḥ vedanam syāt kim anāśam
asanmayam ca anyat jambūdvīpādau deśe adya
14. O leader of sages, from wherever this awareness (vedanam) may arise, what is it that is imperishable and what is non-existent? And what about other regions like Jambu-dvīpa today?
मृतानामग्निदग्धानामिह वा देहनाशिनाम् ।
नरकस्वर्गभोगाय विदेहे देहकारणम् ॥ १५ ॥
mṛtānāmagnidagdhānāmiha vā dehanāśinām ,
narakasvargabhogāya videhe dehakāraṇam 15
15. mṛtānām agnidagdhānām iha vā dehanāśinām
narakasvargabhogāya videhe dehakāraṇam
15. mṛtānām agnidagdhānām vā dehanāśinām iha
videhe naraka-svarga-bhogāya dehakāraṇam
15. For the dead, for those whose bodies have been burnt by fire here, or for those whose bodies are otherwise destroyed - what is the cause for them to acquire a body when bodiless, for the enjoyment of hell or heaven?
किं तत्स्यात्सहकारीणि कारणान्यथ कानि वा ।
धर्माधर्मावमूर्तौ द्वौ तस्यामूर्तस्य मूर्तता ॥ १६ ॥
kiṃ tatsyātsahakārīṇi kāraṇānyatha kāni vā ,
dharmādharmāvamūrtau dvau tasyāmūrtasya mūrtatā 16
16. kim tat syāt sahakārīṇi kāraṇāni atha kāni vā
dharmādharmau amūrtau dvau tasya amūrtasya mūrtatā
16. kim tat syāt atha vā kāni sahakārīṇi kāraṇāni.
dvau amūrtau dharmādharmau tasya amūrtasya mūrtatā
16. What might that be? Or what are the auxiliary causes? The two, merit (dharma) and demerit (adharma), though formless, bring about the embodiment (mūrtatā) of that formless (entity).
निर्द्रव्यं कुरुते द्रव्यैर्युक्तिरित्यसमञ्जसा ।
मातापित्राद्यभावो हि बीजं किं तत्र कारणम् ॥ १७ ॥
nirdravyaṃ kurute dravyairyuktirityasamañjasā ,
mātāpitrādyabhāvo hi bījaṃ kiṃ tatra kāraṇam 17
17. nirdravyam kurute dravyaiḥ yuktiḥ iti asamañjasā
mātāpitrādyabhāvaḥ hi bījam kim tatra kāraṇam
17. nirdravyam dravyaiḥ kurute iti yuktiḥ asamañjasā.
hi tatra mātāpitrādyabhāvaḥ kim bījam kāraṇam
17. This argument is inconsistent: that one creates a material body (dravyaiḥ) for a non-material entity (nirdravyam). Indeed, what is the seed or the cause for the manifestation (of a body) where there is an absence of a mother, a father, and so forth?
अन्ये वा हेतवः के स्युः कथं द्रव्यादिसंभवः ।
परलोकोऽस्य नास्तीति यथासंवेदनं स्थितेः ॥ १८ ॥
anye vā hetavaḥ ke syuḥ kathaṃ dravyādisaṃbhavaḥ ,
paraloko'sya nāstīti yathāsaṃvedanaṃ sthiteḥ 18
18. anye vā hetavaḥ ke syuḥ katham dravyādisaṃbhavaḥ
paralokaḥ asya na asti iti yathāsaṃvedanam sthiteḥ
18. asya paralokaḥ na asti iti yathāsaṃvedanam sthiteḥ
vā anye ke hetavaḥ syuḥ katham dravyādisaṃbhavaḥ
18. Otherwise, what other causes could there be? How could substances and so on originate? This is because, from the established fact (sthiti) that, according to direct perception, an afterlife (paraloka) does not exist for this [being/person].
समस्तलोकवेदादिविरोधाच्चासमञ्जसम् ।
अनिच्छितेहितैर्दूरदेशान्तरगतैः फलम् ॥ १९ ॥
samastalokavedādivirodhāccāsamañjasam ,
anicchitehitairdūradeśāntaragataiḥ phalam 19
19. samastalokavedādivirodhāt ca asamañjasam
anicchitehitaiḥ dūradeśāntaragataih phalam
19. ca samastalokavedādivirodhāt asamañjasam
anicchitehitaiḥ dūradeśāntaragataih phalam
19. And it is illogical because of its contradiction with all the established norms of society (loka), the Vedas, and so forth. [Also consider how] the result (phalam) is obtained through unintended actions (karma) by those who have traveled to distant lands.
प्रजा प्राप्नोत्यसंबन्धैरमूर्तैरत्र कः क्रमः ।
स्तम्भो वरेण सौवर्णो विना हेमगमागमैः ॥ २० ॥
prajā prāpnotyasaṃbandhairamūrtairatra kaḥ kramaḥ ,
stambho vareṇa sauvarṇo vinā hemagamāgamaiḥ 20
20. prajā prāpnoti asaṃbandhaiḥ amūrtaiḥ atra kaḥ kramaḥ
stambhaḥ vareṇa sauvarṇaḥ vinā hemagamāgamaiḥ
20. atra prajā asaṃbandhaiḥ amūrtaiḥ prāpnoti kaḥ kramaḥ
stambhaḥ vareṇa sauvarṇaḥ vinā hemagamāgamaiḥ
20. How do people receive [benefits/results] from unrelated, incorporeal entities? What is the logical sequence (krama) here? [It's like saying] a pillar becomes golden by a mere boon, without any actual movement or processing of gold.
क्षणात्संपद्यते तत्र संपत्तिः कथमुच्यताम् ।
विधीनां प्रतिषेधानां निर्निमित्तं विवल्गताम् ॥ २१ ॥
kṣaṇātsaṃpadyate tatra saṃpattiḥ kathamucyatām ,
vidhīnāṃ pratiṣedhānāṃ nirnimittaṃ vivalgatām 21
21. kṣaṇāt saṃpadyate tatra saṃpattiḥ katham ucyatām
vidhīnām pratiṣedhānām nirnimittam vivalgatām
21. kṣaṇāt saṃpadyate tatra saṃpattiḥ katham ucyatām
vidhīnām pratiṣedhānām nirnimittam vivalgatām
21. If [something] comes to be instantly, how then can such an accomplishment be explained? [Especially concerning] injunctions and prohibitions which operate without any discernible cause.
रूढानामप्यरूढानां किं प्रयोजनमुच्यताम् ।
असदासीज्जगत्पूर्वं सत्संपन्नमनन्तरम् ॥ २२ ॥
rūḍhānāmapyarūḍhānāṃ kiṃ prayojanamucyatām ,
asadāsījjagatpūrvaṃ satsaṃpannamanantaram 22
22. rūḍhānām api arūḍhānām kim prayojanam ucyatām |
asat āsīt jagat pūrvam sat sampannam anantaram
22. rūḍhānām api arūḍhānām kim prayojanam ucyatām
pūrvam jagat asat āsīt anantaram sat sampannam
22. Please explain what purpose is served by both that which is established and that which is not. Previously, the universe was non-existent, and then it became existent.
इति श्रुतेः कथं ब्रह्मन्कथ्यतां संगतार्थता ।
अयं भवेत्कथं ब्रह्मा भवेच्चेत्तन्महामुने ॥ २३ ॥
iti śruteḥ kathaṃ brahmankathyatāṃ saṃgatārthatā ,
ayaṃ bhavetkathaṃ brahmā bhaveccettanmahāmune 23
23. iti śruteḥ katham brahman kathyatām saṅgatārthatā
| ayam bhavet katham brahmā bhavet cet tat mahāmune
23. brahman iti śruteḥ saṅgatārthatā katham kathyatām
mahāmune ayam katham brahmā bhavet cet tat bhavet
23. O Brahman, please explain how the coherent meaning of this sacred text (śruti) can be understood. How could this (transformation from non-existence to existence) be Brahmā? And if it were so, O great sage, how (would that be possible)?
एवंप्रभावान्नभसः किं सर्वस्मान्न जायते ।
ओषधीनामथार्थानां सर्वेषां वा स्थितिं गताः ॥ २४ ॥
evaṃprabhāvānnabhasaḥ kiṃ sarvasmānna jāyate ,
oṣadhīnāmathārthānāṃ sarveṣāṃ vā sthitiṃ gatāḥ 24
24. evamprabhāvāt nabhasaḥ kim sarvasmāt na jāyate |
oṣadhīnām atha arthānām sarveṣām vā sthitim gatāḥ
24. nabhasaḥ evamprabhāvāt sarvasmāt kim na jāyate? vā
oṣadhīnām atha sarveṣām arthānām sthitim gatāḥ?
24. If the sky (ether) has such power, why aren't all things born from it? Or have all herbs and other objects (arthas) attained their fixed states?
कथं स्वभावाः कथय यथाबोधं मुनीश्वर ।
एकस्य जीवितं पुंसः सुहृदा मरणं द्विषा ॥ २५ ॥
kathaṃ svabhāvāḥ kathaya yathābodhaṃ munīśvara ,
ekasya jīvitaṃ puṃsaḥ suhṛdā maraṇaṃ dviṣā 25
25. katham svabhāvāḥ kathaya yathābodham munīśvara
| ekasya jīvitam puṃsaḥ suhṛdā maraṇam dviṣā
25. munīśvara yathābodham svabhāvāḥ katham kathaya
ekasya puṃsaḥ jīvitam suhṛdā maraṇam dviṣā
25. O lord of sages (munīśvara), please explain how these are intrinsic natures (svabhāva) according to your understanding: the life of one individual is (maintained) through a friend, while (their) death is (brought about) by an enemy.
मृत्वार्थितं प्रयागादौ क्षेत्रे तत्कथमुच्यताम् ।
खे स्यामक्षयपूर्णेन्दुरिति ध्यायिचितैः फलैः ॥ २६ ॥
mṛtvārthitaṃ prayāgādau kṣetre tatkathamucyatām ,
khe syāmakṣayapūrṇenduriti dhyāyicitaiḥ phalaiḥ 26
26. mṛtvā arthitam prayāga-ādau kṣetre tat katham ucyatām
khe syām akṣaya-pūrṇa-induḥ iti dhyāyi-citaiḥ phalaiḥ
26. tat prayāga-ādau kṣetre mṛtvā arthitam "khe akṣaya-pūrṇa-induḥ
syām" iti dhyāyi-citaiḥ phalaiḥ katham ucyatām
26. How can it be explained that what was desired after death in a sacred place like Prayaga, namely, 'May I be an undiminishing full moon in the sky,' was attained through the fruits cherished by those who meditated?
तुल्यकालमनुप्राप्तैः सहस्रेन्दु न किं नभः ।
अन्यच्च ध्यायिनां लक्षैर्ध्यातैका स्त्री यथाक्रमम् ॥ २७ ॥
tulyakālamanuprāptaiḥ sahasrendu na kiṃ nabhaḥ ,
anyacca dhyāyināṃ lakṣairdhyātaikā strī yathākramam 27
27. tulya-kālam anuprāptaiḥ sahasra-induḥ na kim nabhaḥ
anyat ca dhyāyinām lakṣaiḥ dhyātā ekā strī yathā-kramam
27. (dhyāyibhiḥ) tulya-kālam anuprāptaiḥ sahasra-induḥ nabhaḥ na kim? ca anyat lakṣaiḥ dhyāyinām ekā strī yathā-kramam dhyātā (abhūt).
27. Is it not the case that the sky becomes filled with a thousand moons, simultaneously attained by those (meditators)? And furthermore, a single woman was meditated upon in due order by hundreds of thousands of meditators.
जायात्वेन समं कालं लब्धं ध्यानफलं च तैः ।
साध्व्यसाध्वी गृहे भर्तुः संस्थिता तपसा परा ॥ २८ ॥
jāyātvena samaṃ kālaṃ labdhaṃ dhyānaphalaṃ ca taiḥ ,
sādhvyasādhvī gṛhe bhartuḥ saṃsthitā tapasā parā 28
28. jāyātvena samam kālam labdham dhyāna-phalam ca taiḥ
sādhvī asādhvī gṛhe bhartuḥ saṃsthitā tapasā parā
28. taiḥ ca samam kālam jāyātvena dhyāna-phalam labdham.
sādhvī asādhvī bhartuḥ gṛhe saṃsthitā,
tapasā parā.
28. And by them (the meditators), the fruit of meditation (dhyāna) was obtained, and simultaneously (she attained) wifehood. Whether virtuous or unvirtuous, she remained in her husband's house, supreme through her austerity (tapas).
तेषां च जाया संपन्ना कथमेतन्महामुने ।
गृहानिर्गच्छमाकल्पं नृपः स द्वीपसप्तके ॥ २९ ॥
teṣāṃ ca jāyā saṃpannā kathametanmahāmune ,
gṛhānirgacchamākalpaṃ nṛpaḥ sa dvīpasaptake 29
29. teṣām ca jāyā sampannā katham etat mahā-mune
gṛhāt nirgamam ā-kalpam nṛpaḥ saḥ dvīpa-saptake
29. mahā-mune,
teṣām ca jāyā katham etat sampannā? saḥ nṛpaḥ dvīpa-saptake gṛhāt ā-kalpam nirgamam (abhūt).
29. And how did she become their wife, O great sage (mahāmune)? That king (nṛpa) in the seven continents, whose departure from home lasted until the end of the age (kalpa).
वरत्वं वरशापाभ्यामिति अन्तः क्व तिष्ठति ।
दानधर्मादितपसामौर्ध्वदेहिककर्मणाम् ॥ ३० ॥
varatvaṃ varaśāpābhyāmiti antaḥ kva tiṣṭhati ,
dānadharmāditapasāmaurdhvadehikakarmaṇām 30
30. varatvam vara-śāpābhyām iti antaḥ kva tiṣṭhati
dāna-dharma-ādi-tapasām aurdhva-dehika-karmaṇām
30. vara-śāpābhyām varatvam iti dāna-dharma-ādi-tapasām
aurdhva-dehika-karmaṇām antaḥ kva tiṣṭhati
30. Where does the ultimate significance of boons and curses, along with acts of charity, adherence to natural law (dharma), austerities (tapas), and rituals (karma) for the afterlife, truly abide?
इहस्थानाममूर्तानां मूर्तं प्रीत्यास्ति सत्फलम् ।
व्यवहर्ता न मूर्तोऽत्र विद्यते लोकयोर्द्वयोः ॥ ३१ ॥
ihasthānāmamūrtānāṃ mūrtaṃ prītyāsti satphalam ,
vyavahartā na mūrto'tra vidyate lokayordvayoḥ 31
31. iha-sthānām amūrtānām mūrtam prītyā asti sat-phalam
vyavahartā na mūrtaḥ atra vidyate lokayoḥ dvayoḥ
31. iha-sthānām amūrtānām prītyā mūrtam sat-phalam asti
atra lokayoḥ dvayoḥ mūrtaḥ vyavahartā na vidyate
31. For the formless ones abiding here (on earth), a tangible, auspicious fruit (reward) accrues through devotion. However, no embodied agent is found here, in either of the two worlds.
देशान्तरे भृशं जीवो भृशं कालान्तरेऽपि वा ।
फलं संभवतीयत्तद्विनानुभवनं मुने ॥ ३२ ॥
deśāntare bhṛśaṃ jīvo bhṛśaṃ kālāntare'pi vā ,
phalaṃ saṃbhavatīyattadvinānubhavanaṃ mune 32
32. deśa-antare bhṛśam jīvaḥ bhṛśam kāla-antare api vā
phalam saṃbhavati īyat tat vinā anubhavanam mune
32. mune,
jīvaḥ bhṛśam deśa-antare vā bhṛśam kāla-antare api īyat tat phalam vinā anubhavanam (katham) saṃbhavati
32. O sage, how can the living being (jīva) intensely obtain such a result (karma phala) in another place or in another time, without (actually) experiencing it?
असमञ्जसमेवाति कथं स्यात्सुसमञ्जसम् ।
इत्यादिसंशयगणं गिरा शीतावदातया ।
छिन्धि मेऽभ्युदितं भासा सान्ध्यमान्ध्यमिवोडुपः ॥ ३३ ॥
asamañjasamevāti kathaṃ syātsusamañjasam ,
ityādisaṃśayagaṇaṃ girā śītāvadātayā ,
chindhi me'bhyuditaṃ bhāsā sāndhyamāndhyamivoḍupaḥ 33
33. asamañjasam eva ati katham syāt
susamañjasam iti-ādi-saṃśaya-gaṇam girā
śīta-avadātayā chindhi me abhyuditam
bhāsā sāndhya-māndhyam iva uḍupaḥ
33. ati asamañjasam eva katham susamañjasam syāt? iti-ādi-saṃśaya-gaṇam me abhyuditam sāndhya-māndhyam uḍupaḥ bhāsā iva,
śīta-avadātayā girā chindhi
33. How can what is utterly incongruous ever become perfectly harmonious? With your cool and clear words, please dispel for me this array of doubts, just as the moon (uḍupaḥ) with its light dispels the rising twilight darkness.
परमवस्तुनि संशयनाशनादुभयलोकहितं भवति स्फुटम् ।
तदिह मे कुरु साधुसमागमस्तनुफलो भवतीह न कस्यचित् ॥ ३४ ॥
paramavastuni saṃśayanāśanādubhayalokahitaṃ bhavati sphuṭam ,
tadiha me kuru sādhusamāgamastanuphalo bhavatīha na kasyacit 34
34. paramavastuni saṃśayanāśanāt
ubhayalokahitam bhavati sphuṭam
tat iha me kuru sādhusamāgamaḥ
tanuphalaḥ bhavati iha na kasyacit
34. paramavastuni saṃśayanāśanāt
ubhayalokahitam sphuṭam bhavati
tat iha me kuru sādhusamāgamaḥ
kasyacit iha tanuphalaḥ na bhavati
34. Through the elimination of doubt concerning the supreme reality, the welfare of both worlds becomes clearly manifest. Therefore, please explain this to me now, for the association with virtuous persons is never without substantial benefit for anyone.

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 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 (current chapter) Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216