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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-6

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विद्याधर उवाच ।
यदुदारमनायासं क्षयातिशयवर्जितम् ।
पदं पावनमाद्यन्तरहितं तद्वदाशु मे ॥ १ ॥
vidyādhara uvāca ,
yadudāramanāyāsaṃ kṣayātiśayavarjitam ,
padaṃ pāvanamādyantarahitaṃ tadvadāśu me 1
1. vidyādharaḥ uvāca yat udāram anāyāsam kṣayātiśayavarjitam
padam pāvanam ādyantarahitam tat vada āśu me
1. vidyādharaḥ uvāca yat udāram anāyāsam kṣayātiśayavarjitam
pāvanam ādyantarahitam padam tat me āśu vada
1. Vidyādhara said: Quickly tell me about that noble (pada), effortless state, which is free from decay and increase, sacred, and without beginning or end.
एतावन्तमहं कालं सुप्त आसं जडात्मकः ।
इदानीं संप्रबुद्धोऽस्मि प्रसादादात्मनो मुने ॥ २ ॥
etāvantamahaṃ kālaṃ supta āsaṃ jaḍātmakaḥ ,
idānīṃ saṃprabuddho'smi prasādādātmano mune 2
2. etāvantam aham kālam suptaḥ āsam jaḍātmakaḥ
idānīm samprabuddhaḥ asmi prasādāt ātmanaḥ mune
2. aham etāvantam kālam suptaḥ jaḍātmakaḥ āsam idānīm,
mune,
ātmanaḥ prasādāt samprabuddhaḥ asmi
2. For such a long time, I was asleep, dull in my intrinsic nature (ātman). Now, O sage, I have become fully awakened by your grace.
मनो महामयोत्तप्तं क्षुब्धमज्ञानवृत्तिषु ।
मामुद्धर दुरन्तेहं मोहादहमिति स्थितात् ॥ ३ ॥
mano mahāmayottaptaṃ kṣubdhamajñānavṛttiṣu ,
māmuddhara durantehaṃ mohādahamiti sthitāt 3
3. manaḥ mahāmayottaptam kṣubdham ajñānavṛttiṣu
mām uddhara durantaīham mohāt aham iti sthitāt
3. manaḥ mahāmayottaptam ajñānavṛttiṣu kṣubdham
mām durantaīham mohāt aham iti sthitāt uddhara
3. My mind is greatly afflicted by profound delusion (māyā) and disturbed by the activities of ignorance. Rescue me, who am caught in endless striving and established in the ego (ahaṅkāra) due to delusion.
श्रीमत्यपि पतन्त्याशु शातनाः कातरादयः ।
गुणवत्युग्रपत्रेऽपि तुहिनानीव पङ्कजे ॥ ४ ॥
śrīmatyapi patantyāśu śātanāḥ kātarādayaḥ ,
guṇavatyugrapatre'pi tuhinānīva paṅkaje 4
4. śrīmati api patanti āśu śātanāḥ kātarādayaḥ
guṇavati ugrapatre api tuhināni iva paṅkaje
4. śrīmati api śātanāḥ kātarādayaḥ āśu patanti,
iva tuhināni guṇavati ugrapatre api paṅkaje
4. Even upon the prosperous, destructive and timid elements quickly descend, just as dewdrops fall even upon a lotus (paṅkaja) possessing qualities and formidable leaves.
जायन्ते च म्रियन्ते च केवलं जीर्णजन्तवः ।
न धर्माय न मोक्षाय मशका इव पङ्कजे ॥ ५ ॥
jāyante ca mriyante ca kevalaṃ jīrṇajantavaḥ ,
na dharmāya na mokṣāya maśakā iva paṅkaje 5
5. jāyante ca mriyante ca kevalam jīrṇajantavaḥ
na dharmāya na mokṣāya maśakāḥ iva paṅkaje
5. kevalam jīrṇajantavaḥ jāyante ca mriyante ca,
na dharmāya na mokṣāya,
paṅkaje maśakāḥ iva
5. These worn-out creatures are merely born and die, serving neither the purpose of natural law (dharma) nor liberation (mokṣa), much like mosquitoes in a lotus.
भावैस्तैरेव तैरेव तुच्छालम्भविडम्बनैः ।
चिरेण परिखिन्नाः स्मो विप्रलम्भाः पुनः पुनः ॥ ६ ॥
bhāvaistaireva taireva tucchālambhaviḍambanaiḥ ,
cireṇa parikhinnāḥ smo vipralambhāḥ punaḥ punaḥ 6
6. bhāvaiḥ taiḥ eva taiḥ eva tucchālambhaviḍambanaiḥ
cireṇa parikhinnāḥ smaḥ vipralambhāḥ punaḥ punaḥ
6. cireṇa taiḥ eva taiḥ eva tucchālambhaviḍambanaiḥ bhāvaiḥ
parikhinnāḥ smaḥ; punaḥ punaḥ vipralambhāḥ (bhavanti)
6. We have been utterly exhausted for a long time by these very insignificant pursuits and deceptions, which are nothing but repeated disappointments.
नान्तोऽस्त्यस्य न च स्थैर्यावस्थाऽविश्रान्तमानसम् ।
भ्रमतो भोगभङ्गेषु मरुभूमिष्विवाध्वनः ॥ ७ ॥
nānto'styasya na ca sthairyāvasthā'viśrāntamānasam ,
bhramato bhogabhaṅgeṣu marubhūmiṣvivādhvanaḥ 7
7. na antaḥ asti asya na ca sthairyāvasthā aviśrāntamānasam
bhramataḥ bhogabhaṅgeṣu marubhūmiṣu iva adhvanaḥ
7. asya antaḥ na asti,
na ca sthairyāvasthā (asti).
bhogabhaṅgeṣu bhramataḥ aviśrāntamānasam adhvanaḥ marubhūmiṣu iva (avasthā asti).
7. There is no end to this, nor any stable state for the mind that restlessly wanders among the broken pleasures, just like a traveler in deserts.
आपातमधुरारम्भा भङ्गुरा भवहेतवः ।
अचिरेण विकारिण्यो भीषणा भोगभूमयः ॥ ८ ॥
āpātamadhurārambhā bhaṅgurā bhavahetavaḥ ,
acireṇa vikāriṇyo bhīṣaṇā bhogabhūmayaḥ 8
8. āpātamadhurārambhāḥ bhaṅgurāḥ bhavahetavaḥ
acireṇa vikāriṇyaḥ bhīṣaṇāḥ bhogabhūmayaḥ
8. bhogabhūmayaḥ āpātamadhurārambhāḥ,
bhaṅgurāḥ,
bhavahetavaḥ,
acireṇa vikāriṇyaḥ (ca),
bhīṣaṇāḥ (ca bhavanti).
8. The realms of enjoyment (bhogabhūmi) are sweet only at their inception, but they are fragile, lead to further existence (saṃsāra), quickly deteriorate, and are ultimately dreadful.
मानावमानपरया दुरहंकारकान्तया ।
न रमे वामया तात हतविद्याधरश्रिया ॥ ९ ॥
mānāvamānaparayā durahaṃkārakāntayā ,
na rame vāmayā tāta hatavidyādharaśriyā 9
9. mānāvamānaparayā durahaṅkārakāntayā na
rame vāmayā tāta hatavidyādharaśriyā
9. tāta na rame vāmayā mānāvamānaparayā
durahaṅkārakāntayā hatavidyādharaśriyā
9. O dear one, I do not delight in that disagreeable woman, whose charm is rooted in her excessive ego (ahaṅkāra), who is obsessed with honor and dishonor, and whose splendor as a Vidyādhara (celestial being) has been ruined.
दृष्टाश्चैत्ररथोद्यानभुवः कुसुमकोमलाः ।
कल्पवृक्षलतादत्तसमस्तविभवश्रियः ॥ १० ॥
dṛṣṭāścaitrarathodyānabhuvaḥ kusumakomalāḥ ,
kalpavṛkṣalatādattasamastavibhavaśriyaḥ 10
10. dṛṣṭāḥ caitrarathodyānabhuvaḥ kusumakomalāḥ
kalpavṛkṣalatādattasamastavibhavaśriyaḥ
10. caitrarathodyānabhuvaḥ kusumakomalāḥ
kalpavṛkṣalatādattasamastavibhavaśriyaḥ dṛṣṭāḥ
10. I have seen the flower-soft grounds of Caitraratha's garden, whose entire glorious opulence (śrī) is bestowed by the wish-fulfilling vines and trees (kalpavṛkṣa).
विहृतं मेरुकुञ्जेषु विद्याधरपुरेषु च ।
विमानवरमालासु वातस्कन्धस्थलीषु च ॥ ११ ॥
vihṛtaṃ merukuñjeṣu vidyādharapureṣu ca ,
vimānavaramālāsu vātaskandhasthalīṣu ca 11
11. vihṛtam merukuñjeṣu vidyādharapureṣu ca
vimānavaramālāsu vātaskandhasthalīṣu ca
11. merukuñjeṣu vidyādharapureṣu ca
vimānavaramālāsu ca vātaskandhasthalīṣu vihṛtam
11. I have roamed and sported in the groves of Mount Meru, in the cities of the Vidyādharas (celestial beings), in excellent arrays of aerial chariots, and in the regions of cloud masses.
विश्रान्तं सुरसेनासु कान्ताभुजलतासु च ।
हारिहारविलासासु लोकपालपुरीषु च ॥ १२ ॥
viśrāntaṃ surasenāsu kāntābhujalatāsu ca ,
hārihāravilāsāsu lokapālapurīṣu ca 12
12. viśrāntam surasenāsu kāntābhujalatāsu
ca hārihāravilāsāsu lokapālapurīṣu ca
12. surasenāsu kāntābhujalatāsu ca
hārihāravilāsāsu lokapālapurīṣu ca viśrāntam
12. I have rested among the divine hosts and on the creeper-like arms of beloved women, and in the cities of the world-guardians (lokapāla) which are beautiful with the delightful allure of necklaces.
न किंचिदुचितं साधु सर्वमाधिविषोष्मणा ।
दग्धं भस्मायते तात विज्ञातमधुना मया ॥ १३ ॥
na kiṃciducitaṃ sādhu sarvamādhiviṣoṣmaṇā ,
dagdhaṃ bhasmāyate tāta vijñātamadhunā mayā 13
13. na kiñcit ucitam sādhu sarvam ādhi-viṣa-ūṣmaṇā
dagdham bhasmāyate tāta vijñātam adhunā mayā
13. tāta mayā adhunā vijñātam kiñcit ucitam sādhu
na sarvam ādhi-viṣa-ūṣmaṇā dagdham bhasmāyate
13. My dear one, nothing is appropriate or good; everything has been burned by the heat of the poison of mental anguish (ādhi) and turned into ashes. This has now been understood by me.
रूपालोकनलोलेन वनिताननगृध्नुना ।
सावभासेन दोषाय दुःखं नीतोस्मि चक्षुषा ॥ १४ ॥
rūpālokanalolena vanitānanagṛdhnunā ,
sāvabhāsena doṣāya duḥkhaṃ nītosmi cakṣuṣā 14
14. rūpa-ālokana-lolena vanitā-ānana-gṛdhnunā
sa-avabhāsena doṣāya duḥkham nītaḥ asmi cakṣuṣā
14. cakṣuṣā rūpa-ālokana-lolena vanitā-ānana-gṛdhnunā
sa-avabhāsena doṣāya duḥkham nītaḥ asmi
14. I have been led to suffering by my eye, which is greedy for beholding forms and covetous of women's faces, and which, being prone to delusion, leads to fault.
इदं गुणावहं नेदमिति मुक्त्वा विकल्पनम् ।
रूपमात्रानुसारित्वादवस्तुन्यपि धावति ॥ १५ ॥
idaṃ guṇāvahaṃ nedamiti muktvā vikalpanam ,
rūpamātrānusāritvādavastunyapi dhāvati 15
15. idam guṇa-āvaham na idam iti muktvā vikalpanam
rūpa-mātra-anusāritvāt avastuni api dhāvati
15. idam guṇa-āvaham na idam iti vikalpanam muktvā
rūpa-mātra-anusāritvāt avastuni api dhāvati
15. Having abandoned the distinction (vikalpana) that 'this is beneficial, not that', perception, merely following form, rushes even after that which is without substance.
तावदायाति विरतिं न वशं यावदापदाम् ।
नानाबन्धपरं चेतः परानर्थेहितोन्मुखम् ॥ १६ ॥
tāvadāyāti viratiṃ na vaśaṃ yāvadāpadām ,
nānābandhaparaṃ cetaḥ parānarthehitonmukham 16
16. tāvat āyāti viratim na vaśam yāvat āpadām
nānā-bandha-param cetaḥ para-anartha-īhita-unmukham
16. nānā-bandha-param para-anartha-īhita-unmukham
cetaḥ yāvat āpadām vaśam na tāvat viratim na āyāti
16. The mind (cetas), which is devoted to various attachments and inclined towards desiring the misfortune of others, does not attain dispassion (virati) until it comes under the sway of calamities.
घ्राणमेतदनर्थाय धावच्चैवामितः स्फुटम् ।
न निवारयितुं तात शक्नोमीह हयं यथा ॥ १७ ॥
ghrāṇametadanarthāya dhāvaccaivāmitaḥ sphuṭam ,
na nivārayituṃ tāta śaknomīha hayaṃ yathā 17
17. ghrāṇam etat anarthāya dhāvat ca eva amitaḥ
sphuṭam na nivārayitum tāta śaknomi iha hayam yathā
17. tāta,
iha etat ghrāṇam sphuṭam amitaḥ ca anarthāya dhāvat,
na nivārayitum śaknomi,
yathā hayam.
17. This nose (ghrāṇa) of mine, clearly rushing incessantly towards harmful things, O dear one, I am unable to restrain it here, just as one cannot control an unbridled horse.
गन्धोदकप्रणालेन मुखश्वासानुपातिना ।
वैरिणेवातिदोषेण घ्राणेनास्मि नियोजितः ॥ १८ ॥
gandhodakapraṇālena mukhaśvāsānupātinā ,
vairiṇevātidoṣeṇa ghrāṇenāsmi niyojitaḥ 18
18. gandhodakapraṇālena mukhaśvāsānupātinā
vairiṇā iva atidoṣeṇa ghrāṇena asmi niyojitaḥ
18. gandhodakapraṇālena,
mukhaśvāsānupātinā,
atidoṣeṇa,
vairiṇā iva,
ghrāṇena,
asmi niyojitaḥ.
18. I am compelled by this nose (ghrāṇa), which, like an enemy with great faults, acts as a channel for fragrant substances, constantly following the scents carried by the breath.
चिरं रसनया चाहमनया नयहीनया ।
गजगोमायुगुप्तेषु दुःखाद्रिष्वलमाहतः ॥ १९ ॥
ciraṃ rasanayā cāhamanayā nayahīnayā ,
gajagomāyugupteṣu duḥkhādriṣvalamāhataḥ 19
19. ciram rasanayā ca aham anayā nayahīnayā
gajagomāyugupteṣu duḥkhādriṣu alam āhataḥ
19. ca aham ciram anayā nayahīnayā rasanayā gajagomāyugupteṣu duḥkhādriṣu alam āhataḥ.
19. And I have been greatly afflicted for a long time by this tongue (rasanā), which is devoid of guidance, as if trapped in mountains of sorrow guarded by elephants and jackals.
निरोद्धुं न च शक्नोमि स्पर्शलम्पटतां त्वचः ।
ग्रीष्मकालसमिद्धस्य तापमंशुमतो यथा ॥ २० ॥
niroddhuṃ na ca śaknomi sparśalampaṭatāṃ tvacaḥ ,
grīṣmakālasamiddhasya tāpamaṃśumato yathā 20
20. niroddhum na ca śaknomi sparśalampaṭatām tvacaḥ
grīṣmakālasamiddhasya tāpam aṃśumataḥ yathā
20. ca aham na śaknomi tvacaḥ sparśalampaṭatām niroddhum,
yathā grīṣmakālasamiddhasya aṃśumataḥ tāpam.
20. And I am unable to restrain the skin's (tvac) intense longing for touch, just as one cannot restrain the scorching heat of the sun (aṃśumat) blazing intensely in the summer season.
शुभशव्दरसार्थिन्यो मुनेः श्रवणशक्तयः ।
मां योजयन्ति विषमे तृणेच्छा हरिणं यथा ॥ २१ ॥
śubhaśavdarasārthinyo muneḥ śravaṇaśaktayaḥ ,
māṃ yojayanti viṣame tṛṇecchā hariṇaṃ yathā 21
21. śubhaśabdarasaarthinyaḥ muneḥ śravaṇaśaktayaḥ
mām yojayanti viṣame tṛṇa icchā hariṇam yathā
21. muneḥ śubhaśabdarasaarthinyaḥ śravaṇaśaktayaḥ
mām viṣame yojayanti yathā tṛṇa icchā hariṇam
21. Just as a deer's desire for grass leads it into a difficult situation, similarly, the sage's faculties of hearing, which yearn for the essence of auspicious sounds, bind me into a difficult predicament.
प्रणताः प्रियकारिण्यः प्रह्वभृत्यसमीरिताः ।
वाद्यगेयरवोन्मिश्राः शुभशब्दश्रियः श्रुताः ॥ २२ ॥
praṇatāḥ priyakāriṇyaḥ prahvabhṛtyasamīritāḥ ,
vādyageyaravonmiśrāḥ śubhaśabdaśriyaḥ śrutāḥ 22
22. praṇatāḥ priyakāriṇyaḥ prahvabhṛtyasamīritāḥ
vādyageyarava unmiśrāḥ śubhaśabdaśriyaḥ śrutāḥ
22. praṇatāḥ priyakāriṇyaḥ prahvabhṛtyasamīritāḥ
vādyageyarava unmiśrāḥ śubhaśabdaśriyaḥ śrutāḥ
22. The glories of auspicious sounds, humble, pleasing, uttered by subservient attendants, and mingled with the sounds of instrumental music and song, were heard.
श्रियः स्त्रियो दिशश्चैव तटाश्चाम्भोधिभूभृताम् ।
दृष्टा विभवहारिण्यः प्रक्वणन्मणिभूषणाः ॥ २३ ॥
śriyaḥ striyo diśaścaiva taṭāścāmbhodhibhūbhṛtām ,
dṛṣṭā vibhavahāriṇyaḥ prakvaṇanmaṇibhūṣaṇāḥ 23
23. śriyaḥ striyaḥ diśaḥ ca eva taṭāḥ ca ambhodhibhūbhṛtām
dṛṣṭāḥ vibhavahāriṇyaḥ prakvaṇanmaṇibhūṣaṇāḥ
23. śriyaḥ striyaḥ diśaḥ ca eva ambhodhibhūbhṛtām taṭāḥ
ca vibhavahāriṇyaḥ prakvaṇanmaṇibhūṣaṇāḥ dṛṣṭāḥ
23. Splendors, women, directions, and the shores of oceans and mountains were seen, all captivating and adorned with jingling jewel ornaments.
चिरमास्वादिताः स्वादु चमत्कारमनोरमाः ।
प्रह्वकान्ताजनानीताः षड्रसा गुणशालिनः ॥ २४ ॥
ciramāsvāditāḥ svādu camatkāramanoramāḥ ,
prahvakāntājanānītāḥ ṣaḍrasā guṇaśālinaḥ 24
24. ciram āsvāditāḥ svādu camatkāramanoramāḥ
prahvakāntajana ānītāḥ ṣaḍrasāḥ guṇaśālinaḥ
24. prahvakāntajana ānītāḥ svādu camatkāramanoramāḥ
guṇaśālinaḥ ṣaḍrasāḥ ciram āsvāditāḥ
24. For a long time, the six excellent tastes, wonderfully charming and pleasing, and brought by humble and lovely women, were enjoyed.
कौशेयकामिनीहारकुसुमास्तरणानिलाः ।
निर्विघ्नमभितः स्पृष्टा भृशमाभोगभूमिषु ॥ २५ ॥
kauśeyakāminīhārakusumāstaraṇānilāḥ ,
nirvighnamabhitaḥ spṛṣṭā bhṛśamābhogabhūmiṣu 25
25. kauśeyakāminīhārakusumāstaraṇānilāḥ nirvighnam
abhitaḥ spṛṣṭāḥ bhṛśam ābhogabhūmiṣu
25. kauśeyakāminīhārakusumāstaraṇānilāḥ abhitaḥ
nirvighnam bhṛśam spṛṣṭāḥ ābhogabhūmiṣu
25. Silken garments, lovely women, garlands, flower-strewn beds, and winds were intensely and unimpededly experienced from all sides in the places of enjoyment.
वधूमुखौषधीपुष्पसमालम्भनभूमयः ।
अनुभूता मुने गन्धा मन्दानिलसमीरिताः ॥ २६ ॥
vadhūmukhauṣadhīpuṣpasamālambhanabhūmayaḥ ,
anubhūtā mune gandhā mandānilasamīritāḥ 26
26. vadhūmukhauṣadhīpuṣpasamālambhanabhūmayaḥ
anubhūtāḥ mune gandhāḥ mandānilasamīritāḥ
26. mune vadhūmukhauṣadhīpuṣpasamālambhanabhūmayaḥ
anubhūtāḥ gandhāḥ mandānilasamīritāḥ
26. O sage (muni), places for intimate contact with young women's faces, for herbs, and for flowers were experienced. Fragrances, wafted by gentle breezes, were also experienced.
श्रुतं स्पृष्टं तथा दृष्टं भुक्तं घ्रातं पुनः पुनः ।
संशुष्कविरसं भूयः किं भजामि वदाशु मे ॥ २७ ॥
śrutaṃ spṛṣṭaṃ tathā dṛṣṭaṃ bhuktaṃ ghrātaṃ punaḥ punaḥ ,
saṃśuṣkavirasaṃ bhūyaḥ kiṃ bhajāmi vadāśu me 27
27. śrutam spṛṣṭam tathā dṛṣṭam bhuktam ghrātam punaḥ
punaḥ saṃśuṣkavirasam bhūyaḥ kim bhajāmi vada āśu me
27. me āśu vada punaḥ punaḥ śrutam spṛṣṭam tathā dṛṣṭam
bhuktam ghrātam saṃśuṣkavirasam bhūyaḥ kim bhajāmi
27. Tell me quickly: why should I again seek out that which has been heard, touched, seen, enjoyed, and smelled repeatedly, but is now completely dried up and devoid of flavor?
भुक्त्वा वर्षसहस्राणि दुर्भोगपटलीमिमाम् ।
आब्रह्मस्तम्बपर्यन्तं न तृप्तिरुपजायते ॥ २८ ॥
bhuktvā varṣasahasrāṇi durbhogapaṭalīmimām ,
ābrahmastambaparyantaṃ na tṛptirupajāyate 28
28. bhuktvā varṣasahasrāṇi durbhogapaṭalīm imām
ābrahmastambaparyantam na tṛptiḥ upajāyate
28. imām durbhogapaṭalīm varṣasahasrāṇi
ābrahmastambaparyantam bhuktvā tṛptiḥ na upajāyate
28. After experiencing this series of unfortunate conditions for thousands of years, throughout everything from the highest being (brahma) down to a blade of grass (stamba), satisfaction (tṛpti) does not arise.
साम्राज्यं सुचिरं कृत्वा तथा भुक्त्वा वधूगणम् ।
भंक्त्वा परबलान्युच्चैः किमपूर्वमवाप्यते ॥ २९ ॥
sāmrājyaṃ suciraṃ kṛtvā tathā bhuktvā vadhūgaṇam ,
bhaṃktvā parabalānyuccaiḥ kimapūrvamavāpyate 29
29. sāmrājyam suciram kṛtvā tathā bhuktvā vadhūgaṇam
bhaṅktvā parabalāni uccaiḥ kim apūrvam avāpyate
29. suciram sāmrājyam kṛtvā tathā vadhūgaṇam bhuktvā
uccaiḥ parabalāni bhaṅktvā kim apūrvam avāpyate
29. Having ruled a vast empire for a long time, having enjoyed a multitude of women, and having powerfully crushed the forces of enemies, what unprecedented thing is achieved?
येषां विनाशनं नासीद्यैर्भुक्तं भुवनत्रयम् ।
तेऽपि तेऽप्यचिरेणैव समं भस्मपदं गताः ॥ ३० ॥
yeṣāṃ vināśanaṃ nāsīdyairbhuktaṃ bhuvanatrayam ,
te'pi te'pyacireṇaiva samaṃ bhasmapadaṃ gatāḥ 30
30. yeṣām vināśanam na āsīt yaiḥ bhuktam bhuvanatrayam
te api te api acireṇa eva samam bhasmapadam gatāḥ
30. yaiḥ bhuvanatrayam bhuktam yeṣām vināśanam na āsīt
te api te api acireṇa eva samam bhasmapadam gatāḥ
30. Those for whom there was no destruction, and by whom the three worlds were enjoyed - even they, very quickly, together attained the state of ashes.
प्राप्तेन येन नो भूयः प्राप्तव्यमवशिष्यते ।
तत्प्राप्तौ यत्नमातिष्ठेत्कष्टयापि हि चेष्टया ॥ ३१ ॥
prāptena yena no bhūyaḥ prāptavyamavaśiṣyate ,
tatprāptau yatnamātiṣṭhetkaṣṭayāpi hi ceṣṭayā 31
31. prāptena yena na bhūyaḥ prāptavyam avaśiṣyate
tatprāptau yatnam ātiṣṭhet kaṣṭayā api hi ceṣṭayā
31. yena prāptena bhūyaḥ prāptavyam na avaśiṣyate
tatprāptau kaṣṭayā api ceṣṭayā hi yatnam ātiṣṭhet
31. That, by the attainment of which nothing further remains to be achieved, one should undertake effort for its attainment, even through arduous endeavor.
येन कान्ताश्चिरं भुक्ता भोगास्तस्येह जन्तुभिः ।
दृष्टो न कस्यचिन्मूर्ध्नि तरुर्व्योमप्लवश्च वा ॥ ३२ ॥
yena kāntāściraṃ bhuktā bhogāstasyeha jantubhiḥ ,
dṛṣṭo na kasyacinmūrdhni tarurvyomaplavaśca vā 32
32. yena kāntāḥ ciram bhuktāḥ bhogāḥ tasya iha jantubhiḥ
dṛṣṭaḥ na kasyacit mūrdhni taruḥ vyomaplavaḥ ca vā
32. yena kāntāḥ ciram bhuktāḥ tasya bhogāḥ (bhuktāḥ),
iha jantubhiḥ kasyacit mūrdhni taruḥ vyomaplavaḥ ca vā na dṛṣṭaḥ
32. For the one by whom beautiful women were long enjoyed and pleasures experienced - here in this world, no tree has ever been seen growing on the head of any creature, nor a dweller in the sky (a bird or celestial being).
चिरमासु दुरन्तासु विषयारण्यराजिषु ।
इन्द्रियैर्विप्रलब्धोऽस्मि धूर्तबालैरिवार्भकः ॥ ३३ ॥
ciramāsu durantāsu viṣayāraṇyarājiṣu ,
indriyairvipralabdho'smi dhūrtabālairivārbhakaḥ 33
33. ciram āsu durantāsu viṣayāraṇyarājiṣu indriyaiḥ
vipralabdhaḥ asmi dhūrtabālaiḥ iva arbhakaḥ
33. ciram indriyaiḥ dhūrtabālaiḥ iva arbhakaḥ āsu
durantāsu viṣayāraṇyarājiṣu vipralabdhaḥ asmi
33. For a long time, I have been deceived by the senses (indriya), just like a child by mischievous children, amidst these perilous arrays of sense objects that are like dense forests leading to dire consequences.
अद्य त्वेते परिज्ञाता मया स्वविषयारयः ।
कष्टा इन्द्रियनामानो वञ्चयित्वा तु मां पुनः ॥ ३४ ॥
adya tvete parijñātā mayā svaviṣayārayaḥ ,
kaṣṭā indriyanāmāno vañcayitvā tu māṃ punaḥ 34
34. adya tu ete parijñātāḥ mayā svaviṣayārayaḥ
kaṣṭāḥ indriyanāmānaḥ vañcayitvā tu mām punaḥ
34. adya tu mayā ete svaviṣayārayaḥ kaṣṭāḥ
indriyanāmānaḥ mām punaḥ vañcayitvā parijñātāḥ
34. But today, these troublesome enemies - my own sense objects, known by the name "senses" (indriya) - have been recognized by me, after they had repeatedly deceived me.
संसारजङ्गले शून्ये दग्धं नरमृगं शठाः ।
आश्वास्याश्वास्य निघ्नन्ति विषयेन्द्रियलुब्धकाः ॥ ३५ ॥
saṃsārajaṅgale śūnye dagdhaṃ naramṛgaṃ śaṭhāḥ ,
āśvāsyāśvāsya nighnanti viṣayendriyalubdhakāḥ 35
35. saṃsārajaṅgale śūnye dagdham naramṛgam śaṭhāḥ
āśvāsya āśvāsya nighnanti viṣayendriyalubdhakāḥ
35. śaṭhāḥ viṣayendriyalubdhakāḥ śūnye saṃsārajaṅgale
dagdham naramṛgam āśvāsya āśvāsya nighnanti
35. In the desolate jungle of worldly existence (saṃsāra), these deceitful hunters, who are the sense objects and the senses (indriya), repeatedly reassure the human-beast who is already scorched by distress, only to then strike him down.
विषमाशीविषैरेभिर्विषयेन्द्रियपन्नगैः ।
येन दग्धा न दृष्टास्ते द्वित्रा एव जगत्यपि ॥ ३६ ॥
viṣamāśīviṣairebhirviṣayendriyapannagaiḥ ,
yena dagdhā na dṛṣṭāste dvitrā eva jagatyapi 36
36. viṣama āśīviṣaiḥ ebhiḥ viṣayendriyapannagaiḥ
yena dagdhāḥ na dṛṣṭāḥ te dvitrāḥ eva jagati api
36. jagati api yena ebhiḥ viṣama āśīviṣaiḥ
viṣayendriyapannagaiḥ na dagdhāḥ te dvitrāḥ eva dṛṣṭāḥ
36. Indeed, there are only two or three individuals in this world who have not been stung (or afflicted) by these dangerous, venomous serpents in the form of sense objects and the senses (indriya).
भोगभीमेभवलितां तृष्णातरलवागुराम् ।
लोभोग्रकरवालाढ्यां कोपकुन्तकुलाङ्किताम् ॥ ३७ ॥
bhogabhīmebhavalitāṃ tṛṣṇātaralavāgurām ,
lobhograkaravālāḍhyāṃ kopakuntakulāṅkitām 37
37. bhogabhīmebhavallitām tṛṣṇātaralavāgurām
lobhograkaravālāḍhyām kopakuntakulāṅkitām
37. bhogabhīmebhavallitām tṛṣṇātaralavāgurām
lobhograkaravālāḍhyām kopakuntakulāṅkitām
37. It (the fortress of inner enemies) is entangled by the dreadful elephants of sense-enjoyments, a trembling net of craving, endowed with the fierce sword of greed, and marked by a collection of spears of anger.
द्वन्द्वजालरथव्याप्तामहंकारानुपालिताम् ।
चेष्टातुरंगमाकीर्णां कामकोलाहलाकुलाम् ॥ ३८ ॥
dvandvajālarathavyāptāmahaṃkārānupālitām ,
ceṣṭāturaṃgamākīrṇāṃ kāmakolāhalākulām 38
38. dvandvajālarathavyāptām ahaṅkārānupālitām
ceṣṭāturaṅgamākīrṇām kāmakolāhalākulām
38. dvandvajālarathavyāptām ahaṅkārānupālitām
ceṣṭāturaṅgamākīrṇām kāmakolāhalākulām
38. It is pervaded by the chariot-net of dualities, sustained by ego (ahaṅkāra), filled with horses of activities, and confused by the clamor of desires.
शरीरसीमान्तगतां दुरिन्द्रियपताकिनीम् ।
ये जेतुमुत्थितास्तात त एवेह हि सद्भटाः ॥ ३९ ॥
śarīrasīmāntagatāṃ durindriyapatākinīm ,
ye jetumutthitāstāta ta eveha hi sadbhaṭāḥ 39
39. śarīrasīmāntagatām durindriyapatākinīm ye
jetum utthitāḥ tāta te eva iha hi satbhaṭāḥ
39. tāta ye śarīrasīmāntagatām durindriyapatākinīm
jetum utthitāḥ te eva iha hi satbhaṭāḥ
39. Oh dear one, those who have risen to conquer this (fortress of inner enemies) that is located at the body's boundary and has evil senses (indriya) as its banners - they are indeed the true warriors in this world.
सुसाध्यः करटोद्भेदो मत्तैरावणदन्तिनः ।
नोत्पथप्रतिपन्नानां स्वेन्द्रियाणां विनिग्रहः ॥ ४० ॥
susādhyaḥ karaṭodbhedo mattairāvaṇadantinaḥ ,
notpathapratipannānāṃ svendriyāṇāṃ vinigrahaḥ 40
40. susādhyaḥ karaṭodbhedaḥ mattairāvaṇadantinaḥ na
utpathapratipannānām svendriyāṇām vinigrahaḥ
40. mattairāvaṇadantinaḥ karaṭodbhedaḥ susādhyaḥ na
utpathapratipannānām svendriyāṇām vinigrahaḥ
40. The breaking open of the temporal gland of an intoxicated elephant resembling Airāvaṇa is easier to accomplish than the restraint of one's own senses (indriya) which have gone astray.
पौरुषस्य महत्त्वस्य सत्त्वस्य महतः श्रियः ।
इन्द्रियाक्रमणं साधो सीमान्तो महतामपि ॥ ४१ ॥
pauruṣasya mahattvasya sattvasya mahataḥ śriyaḥ ,
indriyākramaṇaṃ sādho sīmānto mahatāmapi 41
41. pauruṣasya mahattvasya sattvasya mahataḥ śriyaḥ
indriyākramaṇam sādho sīmāntaḥ mahatām api
41. sādho,
pauruṣasya mahattvasya mahataḥ sattvasya śriyaḥ (ca) api mahatām indriyākramaṇam sīmāntaḥ (asti)
41. O virtuous one, the subjugation of the senses is the ultimate culmination of valor, greatness, immense inner strength (sattva), and glory, even for the truly great.
तावदुत्तमतामेति पुमानपि दिवौकसाम् ।
कृपणैरिन्द्रियैर्यावत्तृणवन्नापकृष्यते ॥ ४२ ॥
tāvaduttamatāmeti pumānapi divaukasām ,
kṛpaṇairindriyairyāvattṛṇavannāpakṛṣyate 42
42. tāvat uttamatām eti pumān api divaukasām
kṛpaṇaiḥ indriyaiḥ yāvat tṛṇavat na apakṛṣyate
42. yāvat kṛpaṇaiḥ indriyaiḥ tṛṇavat na apakṛṣyate,
tāvat pumān divaukasām api uttamatām eti
42. A person achieves the excellence (uttamātā) even of the gods as long as he is not pulled down like a blade of grass by his feeble senses.
जितेन्द्रिया महासत्त्वा ये त एव नरा भुवि ।
शेषानहमिमान्मन्ये मांसयन्त्रगणांश्चलान् ॥ ४३ ॥
jitendriyā mahāsattvā ye ta eva narā bhuvi ,
śeṣānahamimānmanye māṃsayantragaṇāṃścalān 43
43. jitendriyāḥ mahāsattvāḥ ye te eva narāḥ bhuvi
śeṣān aham imān manye māṃsayantragaṇān calān
43. ye jitendriyāḥ mahāsattvāḥ te eva bhuvi narāḥ
(santi); aham imān śeṣān calān māṃsayantragaṇān manye
43. Those who have controlled their senses and possess great inner strength (sattva) are truly human beings on this earth. As for the rest of them, I consider these moving masses of flesh to be mere machines made of meat.
मनःसेनापतेः सेनामिमामिन्द्रियपञ्चकम् ।
जेतुं चेदस्ति मे यत्नो जयामि तदलं मुने ॥ ४४ ॥
manaḥsenāpateḥ senāmimāmindriyapañcakam ,
jetuṃ cedasti me yatno jayāmi tadalaṃ mune 44
44. manaḥsenāpateḥ senām imām indriyapañcakam
jetum cet asti me yatnaḥ jayāmi tat alam mune
44. mune,
cet manaḥsenāpateḥ imām indriyapañcakam senām jetum me yatnaḥ asti,
(tadā aham) jayāmi,
tat alam (bhavati)
44. O sage, if I have the determination (yatna) to conquer this army of five senses, which serves as the general (senāpati) of the mind, then I shall conquer them. That indeed is sufficient.
इन्द्रियोत्तमरोगाणां भोगाशावर्जनादृते ।
नौषधानि न तीर्थानि न च मन्त्राश्च शान्तये ॥ ४५ ॥
indriyottamarogāṇāṃ bhogāśāvarjanādṛte ,
nauṣadhāni na tīrthāni na ca mantrāśca śāntaye 45
45. indriyottamarogāṇām bhogāśāvarjanāt ṛte na
oṣadhāni na tīrthāni na ca mantrāḥ ca śāntaye
45. indriyottamarogāṇām bhogāśāvarjanāt ṛte
oṣadhāni na tīrthāni na mantrāḥ ca na śāntaye
45. Without the abandonment of the desire for sensual enjoyments, which are the foremost diseases of the senses (indriya), neither medicines, nor holy places (tīrtha), nor mantras can bring tranquility.
नीतोऽस्मि परमं खेदमभिधावद्भिरिन्द्रियैः ।
एक एव महारण्ये तस्करैः पथिको यथा ॥ ४६ ॥
nīto'smi paramaṃ khedamabhidhāvadbhirindriyaiḥ ,
eka eva mahāraṇye taskaraiḥ pathiko yathā 46
46. nītaḥ asmi paramam khedam abhidhāvadbhiḥ indriyaiḥ
ekaḥ eva mahāraṇye taskaraiḥ pathikaḥ yathā
46. abhidhāvadbhiḥ indriyaiḥ paramam khedam nītaḥ
asmi yathā ekaḥ eva pathikaḥ mahāraṇye taskaraiḥ
46. I have been brought to extreme distress by my senses (indriya) that run amok, just like a lone traveler in a great forest (araṇya) is overwhelmed by thieves.
पङ्कवन्त्यप्रसन्नानि महादौर्भाग्यवन्ति च ।
गन्धिशैवलतुच्छानि पल्वलानीन्द्रियाणि च ॥ ४७ ॥
paṅkavantyaprasannāni mahādaurbhāgyavanti ca ,
gandhiśaivalatucchāni palvalānīndriyāṇi ca 47
47. paṅkavanti aprasannāni mahādaurbhāgyavanti ca
gandhiśaivalatucchāni palvalāni indriyāṇi ca
47. paṅkavanti aprasannāni mahādaurbhāgyavanti ca
gandhiśaivalatucchāni palvalāni indriyāṇi ca
47. The senses (indriya) are like shallow ponds (palvala) that are muddy, murky, fraught with great misfortune, and made insignificant by foul-smelling algae.
दुरतिक्रमणीयानि नीहारगहनानि च ।
जनितातङ्कजालानि जङ्गलानीन्द्रियाणि च ॥ ४८ ॥
duratikramaṇīyāni nīhāragahanāni ca ,
janitātaṅkajālāni jaṅgalānīndriyāṇi ca 48
48. duratikramaṇīyāni nīhāragahanāni ca
janitātaṅkajālāni jaṅgalāni indriyāṇi ca
48. duratikramaṇīyāni nīhāragahanāni ca
janitātaṅkajālāni jaṅgalāni indriyāṇi ca
48. The senses (indriya) are like dense jungles (jaṅgala) that are difficult to traverse, obscured by fog, and which generate webs of terror.
पङ्कजानि सरन्ध्राणि सुदुर्लक्ष्यगुणानि च ।
ग्रन्थिमन्ति जडाङ्गानि मृणालानीन्द्रियाणि च ॥ ४९ ॥
paṅkajāni sarandhrāṇi sudurlakṣyaguṇāni ca ,
granthimanti jaḍāṅgāni mṛṇālānīndriyāṇi ca 49
49. paṅkajāni sarandhrāṇi sudurlakṣyaguṇāni ca
granthimanti jaḍāṅgāni mṛṇālāni indriyāṇi ca
49. indriyāṇi ca paṅkajāni sarandhrāṇi sudurlakṣyaguṇāni
ca mṛṇālāni granthimanti jaḍāṅgāni ca
49. The senses are like lotuses (paṅkajāni) and lotus stalks (mṛṇālāni). Like lotuses, they are porous and possess qualities that are very difficult to perceive. And like lotus stalks, they are knotty and have dull parts.
रूक्षाणि रत्नलुब्धानि कल्लोलवलितानि च ।
दुर्ग्रहग्राहघोराणि क्षाराम्बूनीन्द्रियाणि च ॥ ५० ॥
rūkṣāṇi ratnalubdhāni kallolavalitāni ca ,
durgrahagrāhaghorāṇi kṣārāmbūnīndriyāṇi ca 50
50. rūkṣāṇi ratnalubdhāni kallolavalitāni ca
durgrahagrāhaghorāṇi kṣārāmbūni indriyāṇi ca
50. indriyāṇi ca kṣārāmbūni rūkṣāṇi ratnalubdhāni
kallolavalitāni ca durgrahagrāhaghorāṇi ca
50. The senses are like salty waters (kṣārāmbūni). They are harsh, sought after for their treasures, agitated by surging waves, and dreadful due to fierce, hard-to-grasp aquatic creatures.
बान्धवोद्वेगदायीनि देहान्तरकराणि च ।
करुणाक्रन्दकारीणि मरणानीन्द्रियाणि च ॥ ५१ ॥
bāndhavodvegadāyīni dehāntarakarāṇi ca ,
karuṇākrandakārīṇi maraṇānīndriyāṇi ca 51
51. bāndhavodvegadāyīni dehāntarakarāṇi ca
karuṇākrandakārīṇi maraṇāni indriyāṇi ca
51. indriyāṇi ca maraṇāni bāndhavodvegadāyīni
dehāntarakarāṇi ca karuṇākrandakārīṇi ca
51. The senses are like deaths (maraṇāni). They cause anguish to relatives, lead to new embodiments, and give rise to piteous lamentations.
अविवेकिष्वमित्राणि मित्राणि च विवेकिषु ।
गहनानन्तशून्यानि काननानीन्द्रियाणि च ॥ ५२ ॥
avivekiṣvamitrāṇi mitrāṇi ca vivekiṣu ,
gahanānantaśūnyāni kānanānīndriyāṇi ca 52
52. avivekiṣu amitrāṇi mitrāṇi ca vivekiṣu
gahananantaśūnyāni kānanāni indriyāṇi ca
52. indriyāṇi ca avivekiṣu amitrāṇi ca vivekiṣu
mitrāṇi gahananantaśūnyāni kānanāni ca
52. The senses are enemies to the indiscriminating and friends to the discerning. They are also like forests (kānanāni) - dense, limitlessly vast, and desolate.
घनास्फोटान्यसाराणि मलिनानि जडानि च ।
विद्युत्प्रकाशान्येतानि भीमाभ्राणीन्द्रियाणि च ॥ ५३ ॥
ghanāsphoṭānyasārāṇi malināni jaḍāni ca ,
vidyutprakāśānyetāni bhīmābhrāṇīndriyāṇi ca 53
53. ghana-āsphoṭāni asārāṇi malināni jaḍāni ca
vidyut-prakāśāni etāni bhīma-abhrāṇi indriyāṇi ca
53. etāni indriyāṇi ca bhīma-abhrāṇi ca vidyut-prakāśāni; ghana-āsphoṭāni,
asārāṇi,
malināni,
jaḍāni ca.
53. These senses are like terrifying clouds and flashes of lightning; they are also like dense explosions, without essence, impure, and inert.
क्षुद्रप्राणिगृहीतानि वर्जितानि कृतात्मभिः ।
रजस्तमोभिभूतानि स्वेन्द्रियाण्यवटानि च ॥ ५४ ॥
kṣudraprāṇigṛhītāni varjitāni kṛtātmabhiḥ ,
rajastamobhibhūtāni svendriyāṇyavaṭāni ca 54
54. kṣudra-prāṇi-gṛhītāni varjitāni kṛta-ātmabhiḥ
rajas-tamaḥ-abhibhūtāni sva-indriyāṇi avaṭāni ca
54. sva-indriyāṇi ca kṣudra-prāṇi-gṛhītāni,
kṛta-ātmabhiḥ varjitāni,
rajas-tamaḥ-abhibhūtāni,
avaṭāni ca.
54. One's own senses are seized by petty beings, avoided by perfected souls (ātman), dominated by the qualities of rajas and tamas, and are also like dangerous chasms.
पातनैकान्तदक्षाणि दोषाशीविषवन्ति च ।
रूक्षकण्टकलक्षाणि श्वभ्राग्राणीन्द्रियाणि च ॥ ५५ ॥
pātanaikāntadakṣāṇi doṣāśīviṣavanti ca ,
rūkṣakaṇṭakalakṣāṇi śvabhrāgrāṇīndriyāṇi ca 55
55. pātana-ekānta-dakṣāṇi doṣa-āśīviṣa-vanti ca
rūkṣa-kaṇṭaka-lakṣāṇi śvabhra-agrāṇi indriyāṇi ca
55. indriyāṇi ca pātana-ekānta-dakṣāṇi,
doṣa-āśīviṣa-vanti ca,
rūkṣa-kaṇṭaka-lakṣāṇi,
śvabhra-agrāṇi ca.
55. And the senses are exclusively skilled in causing downfall, possessing poison-snakes of faults, having thousands of rough thorns, and are also like the perilous edges of pits.
आत्मंभरीण्यनार्याणि साहसैकरतानि च ।
अन्धकारविहारीणि रक्षांसि स्वेन्द्रियाणि च ॥ ५६ ॥
ātmaṃbharīṇyanāryāṇi sāhasaikaratāni ca ,
andhakāravihārīṇi rakṣāṃsi svendriyāṇi ca 56
56. ātmaṃbharīṇi anāryāṇi sāhasa-ekaratāni ca
andhakāra-vihārīṇi rakṣāṃsi sva-indriyāṇi ca
56. sva-indriyāṇi ca ātmam-bharīṇi,
anāryāṇi,
sāhasa-ekaratāni ca,
andhakāra-vihārīṇi,
rakṣāṃsi ca.
56. And one's own senses are self-serving, ignoble, solely devoted to recklessness, roaming in darkness, and are also like demons.
अन्तःशून्यान्यसाराणि वक्राणि ग्रन्थिमन्ति च ।
दहनैकार्थयोग्यानि दुर्दारूणीन्द्रियाणि च ॥ ५७ ॥
antaḥśūnyānyasārāṇi vakrāṇi granthimanti ca ,
dahanaikārthayogyāni durdārūṇīndriyāṇi ca 57
57. antaḥśūnyāni asārāṇi vakrāṇi granthimanti ca
dahanaikārthayogyāni durdārūṇi indriyāṇi ca
57. indriyāṇi ca antaḥśūnyāni asārāṇi vakrāṇi
granthimanti ca durdārūṇi dahanaikārthayogyāni ca
57. The senses (indriya) are inwardly hollow, lacking essence, crooked, and full of knots; they are like worthless timber, fit only for burning.
घनमोहप्रबन्धीनि दुष्कूपगहनानि च ।
महावकरतुच्छानि कुपुराणीन्द्रियाणि च ॥ ५८ ॥
ghanamohaprabandhīni duṣkūpagahanāni ca ,
mahāvakaratucchāni kupurāṇīndriyāṇi ca 58
58. ghanamohaprabandhīni duṣkūpagahanāni ca
mahāvakaratuccāni kupurāṇi indriyāṇi ca
58. indriyāṇi ca ghanamohaprabandhīni
duṣkūpagahanāni ca mahāvakaratuccāni kupurāṇi ca
58. The senses (indriya) also create dense bonds of delusion (moha), are like deep, inaccessible wells, are trifling like great rubbish heaps, and resemble degenerate cities.
अनन्तेषु पदार्थेषु कारणानि घटादिषु ।
संभ्रमाणि सपङ्कानि चक्रकाणीन्द्रियाणि च ॥ ५९ ॥
ananteṣu padārtheṣu kāraṇāni ghaṭādiṣu ,
saṃbhramāṇi sapaṅkāni cakrakāṇīndriyāṇi ca 59
59. ananteṣu padārtheṣu kāraṇāni ghaṭādiṣu
saṃbhramāṇi sapaṅkāni cakrakāṇi indriyāṇi ca
59. indriyāṇi ca ananteṣu padārtheṣu ghaṭādiṣu
kāraṇāni saṃbhramāṇi sapaṅkāni cakrakāṇi ca
59. The senses (indriya), furthermore, are the operative causes within countless objects (padārtha) like pots and others; they are sources of confusion, muddy, and like swirling whirlpools.
आपन्निमग्नमिममेवमकिंचनं त्वं मामुद्धरोद्धरणशील दयोदयेन ।
ये नाम केचन जगत्सु जयन्ति सन्तस्तत्संगमं परमशोकहरं वदन्ति ॥ ६० ॥
āpannimagnamimamevamakiṃcanaṃ tvaṃ māmuddharoddharaṇaśīla dayodayena ,
ye nāma kecana jagatsu jayanti santastatsaṃgamaṃ paramaśokaharaṃ vadanti 60
60. āpannimagnam imam evam akiṃcanam tvam
mām uddhara uddharaṇaśīla dayāudayena
ye nāma kecana jagatsu jayanti santaḥ
tat-saṅgamam paramaśokaharam vadanti
60. uddharaṇaśīla tvam dayāudayena āpannimagnam
imam evam akiṃcanam mām uddhara
ye nāma kecana jagatsu santaḥ jayanti
tat-saṅgamam paramaśokaharam vadanti
60. O you whose intrinsic nature (dharma) is to rescue (uddharaṇa-śīla), uplift me, who am thus submerged in calamity and destitute, by the dawning of your compassion. For those virtuous ones (santa) who truly thrive in the worlds declare that their association (saṅgama) is the supreme remover of sorrow.

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 (current chapter) 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