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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-93

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श्रीवसिष्ठ उवाच ।
अथैवंरूपसंवित्तेः परावृत्त्य प्रयत्नतः ।
तमम्बरकुटीकोशदेशमागतवानहम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
athaivaṃrūpasaṃvitteḥ parāvṛttya prayatnataḥ ,
tamambarakuṭīkośadeśamāgatavānaham 1
1. śrīvasiṣṭhaḥ uvāca atha evamrūpa saṃvitteḥ parāvṛtya
prayatnataḥ tam ambarakuṭīkośadeśam āgatavān aham
1. śrīvasiṣṭhaḥ uvāca.
atha aham prayatnataḥ evamrūpa saṃvitteḥ parāvṛtya tam ambarakuṭīkośadeśam āgatavān.
1. Śrī Vasiṣṭha said: Then, having diligently turned away from such a form of knowledge (saṃvit), I arrived at that region within the chamber of the sky.
यावत्तत्र न पश्यामि स्वदेहं क्वचन स्थितम् ।
पश्यामि केवलं सिद्धं कमप्यन्यं पुरः स्थितम् ॥ २ ॥
yāvattatra na paśyāmi svadehaṃ kvacana sthitam ,
paśyāmi kevalaṃ siddhaṃ kamapyanyaṃ puraḥ sthitam 2
2. yāvat tatra na paśyāmi svadeham kvacana sthitam
paśyāmi kevalam siddham kam api anyam puraḥ sthitam
2. yāvat tatra kvacana svadeham sthitam na paśyāmi,
kevalam puraḥ sthitam kam api anyam siddham paśyāmi.
2. As long as I do not see my own body situated anywhere there, I see only some other perfected (siddha) being standing before me.
उपविष्ट समाधाननिष्ठमिष्टं पदं गतम् ।
सौम्योदयमिवादित्यं दग्धेन्धनमिवानलम् ॥ ३ ॥
upaviṣṭa samādhānaniṣṭhamiṣṭaṃ padaṃ gatam ,
saumyodayamivādityaṃ dagdhendhanamivānalam 3
3. upaviṣṭa samādhānaniṣṭham iṣṭam padam gatam
saumyodayam iva ādityam dagdhendhanam iva analam
3. (saḥ) upaviṣṭaḥ,
samādhānaniṣṭham,
iṣṭam padam gatam,
saumyodayam ādityam iva,
dagdhendhanam analam iva (paśyāmi).
3. He was seated, devoted to deep meditation (samādhāna), having attained the desired state, like the gently rising sun (āditya), or like a fire (anala) whose fuel has been consumed.
बद्धपद्मासनं शान्तं समाधाननिरिङ्गनम् ।
गुल्फद्वितयमध्यस्थवृषणं विषयातिगम् ॥ ४ ॥
baddhapadmāsanaṃ śāntaṃ samādhānaniriṅganam ,
gulphadvitayamadhyasthavṛṣaṇaṃ viṣayātigam 4
4. baddhapadmāsanam śāntam samādhānaniriṅganam
gulfadvitayamadhyasthavṛṣaṇam viṣayātigam
4. (tam siddham paśyāmi) baddhapadmāsanam,
śāntam,
samādhānaniriṅganam,
gulfadvitayamadhyasthavṛṣaṇam,
viṣayātigam (ca).
4. He was seated in the lotus posture (padmāsana), peaceful, motionless in deep meditation (samādhāna), with his testicles placed between both ankles, and transcending the objects of the senses.
मृष्टसौम्यसमाभोगस्कन्धबन्धुरकन्धरम् ।
सुस्थिरोदारविश्रान्तरकारकस्थितिसुन्दरम् ॥ ५ ॥
mṛṣṭasaumyasamābhogaskandhabandhurakandharam ,
susthirodāraviśrāntarakārakasthitisundaram 5
5. mṛṣṭasaumyasamābhogaskandhabandhurakandharam
susthirodāraviśrāntākārakasthitisundaram
5. (tam siddham paśyāmi) mṛṣṭasaumyasamābhogaskandhabandhurakandharam,
susthirodāraviśrāntākārakasthitisundaram (ca).
5. He possessed shoulders with a pure, gentle, and expansive form, and a gracefully beautiful neck. His posture was exceedingly steady, noble, tranquil, and beautiful in its state of non-action (akāraka).
नाभीनिकटगोत्तानपाणिद्वितयदीप्तिभिः ।
हृदयाम्भोजतेजोभिर्बहिष्ठैरिव भासितम् ॥ ६ ॥
nābhīnikaṭagottānapāṇidvitayadīptibhiḥ ,
hṛdayāmbhojatejobhirbahiṣṭhairiva bhāsitam 6
6. nābhīnikaṭagotthānapāṇidvitayadīptibhiḥ
hṛdayāmbhojatejobhiḥ bahiṣṭhaiḥ iva bhāsitam
6. nābhīnikaṭagotthānapāṇidvitayadīptibhiḥ
hṛdayāmbhojatejobhiḥ bahiṣṭhaiḥ iva bhāsitam
6. He was illuminated as if by external splendors, which were, in fact, the radiance of his two upturned hands positioned near his navel and the effulgence from the lotus of his heart.
श्लिष्टपक्ष्मेक्षणं क्षीणसर्वेक्षं स्वच्छतां गतम् ।
सरो निमीलिताम्भोजमिव सुप्तं दिनात्यये ॥ ७ ॥
śliṣṭapakṣmekṣaṇaṃ kṣīṇasarvekṣaṃ svacchatāṃ gatam ,
saro nimīlitāmbhojamiva suptaṃ dinātyaye 7
7. śliṣṭapakṣmekṣaṇam kṣīṇasarvekṣam svacchatām
gatam saraḥ nimīlitāmbhojam iva suptam dinātyaye
7. śliṣṭapakṣmekṣaṇam kṣīṇasarvekṣam svacchatām
gatam saraḥ nimīlitāmbhojam iva suptam dinātyaye
7. His eyes had closed eyelashes, all external perception had ceased, and he had attained a state of purity, like a lake at the end of the day with its lotuses closed and dormant.
अविक्षुभितमाशान्तमन्तःकरणकोटरम् ।
दधानं धीरया वृत्त्या शान्तोत्पातमिवाम्बरम् ॥ ८ ॥
avikṣubhitamāśāntamantaḥkaraṇakoṭaram ,
dadhānaṃ dhīrayā vṛttyā śāntotpātamivāmbaram 8
8. avikṣubhitam āśāntam antaḥkaraṇakoṭaram
dadhānam dhīrayā vṛttyā śāntotpātam iva ambaram
8. avikṣubhitam āśāntam antaḥkaraṇakoṭaram
dadhānam dhīrayā vṛttyā śāntotpātam iva ambaram
8. Maintaining his inner instrument (antaḥkaraṇa) as an undisturbed and completely peaceful chamber, with a steady mode of being, like the sky (ambaram) after its disturbances have settled.
अपश्यता निजं देहं तं मुनिं पश्यता पुरः ।
इदं मया तदा तत्र चिन्तितं चारुचेतसा ॥ ९ ॥
apaśyatā nijaṃ dehaṃ taṃ muniṃ paśyatā puraḥ ,
idaṃ mayā tadā tatra cintitaṃ cārucetasā 9
9. apaśyatā nijam deham tam munim paśyatā puraḥ
idam mayā tadā tatra cintitam cāruchetasā
9. mayā nijam deham apaśyatā tam munim puraḥ paśyatā,
tadā tatra idam cāruchetasā cintitam
9. Not perceiving my own body, yet seeing that sage (muni) before me, this was then and there contemplated by me with a pure consciousness.
अयं कश्चिन्महासिद्धः संप्राप्तोऽस्मिन्दिगन्तरे ।
विचार्याहमिवैकान्तं विश्रामार्थी महाम्बरम् ॥ १० ॥
ayaṃ kaścinmahāsiddhaḥ saṃprāpto'smindigantare ,
vicāryāhamivaikāntaṃ viśrāmārthī mahāmbaram 10
10. ayam kaścit mahāsiddhaḥ samprāptaḥ asmin digantare
vicārya aham iva ekāntam viśrāmārthī mahāmbaram
10. ayam kaścit mahāsiddhaḥ asmin digantare samprāptaḥ
aham iva ekāntam mahāmbaram vicārya viśrāmārthī
10. This great accomplished being (mahāsiddha) has arrived in this region. Like me, having contemplated a solitary place (ekānta) and a vast open expanse, he is seeking rest.
समाधियोग्यमेकान्तं लभेयेतीह चिन्तया ।
कुटी दृष्टेयमेतेन सत्यसंकल्पशालिना ॥ ११ ॥
samādhiyogyamekāntaṃ labheyetīha cintayā ,
kuṭī dṛṣṭeyametena satyasaṃkalpaśālinā 11
11. samādhiyogyam ekāntam labheya iti iha cintayā
kuṭī dṛṣṭā iyam etena satyasaṅkalpaśālinā
11. etena satyasaṅkalpaśālinā iha 'samādhiyogyam
ekāntam labheya' iti cintayā iyam kuṭī dṛṣṭā
11. With the thought, 'May I obtain here a solitary place (ekānta) suitable for deep meditation (samādhi),' this hut was seen by that one endowed with true resolve.
मदागमनमेतेन ततोऽचिन्तयता चिरम् ।
तं स्वदेहं शवीभूतमपास्येह कृता स्थितिः ॥ १२ ॥
madāgamanametena tato'cintayatā ciram ,
taṃ svadehaṃ śavībhūtamapāsyeha kṛtā sthitiḥ 12
12. mat āgamanam etena tataḥ acintayatā ciram tam
svadeham śavībhūtam apāsya iha kṛtā sthitiḥ
12. etena mat āgamanam tataḥ ciram acintayatā tam
śavībhūtam svadeham apāsya iha sthitiḥ kṛtā
12. My arrival was then considered for a long time by him. Having abandoned his own body (svadeha) which had become a corpse, a stay was made here.
तदिहास्तमहं यामि स्वं लोकमिति निश्चयम् ।
यावद्गन्तुं प्रवृत्तोऽस्मि तावत्संकल्पनक्षयात् ॥ १३ ॥
tadihāstamahaṃ yāmi svaṃ lokamiti niścayam ,
yāvadgantuṃ pravṛtto'smi tāvatsaṃkalpanakṣayāt 13
13. tat iha astam aham yāmi svam lokam iti niścayam
yāvat gantum pravṛttaḥ asmi tāvat saṅkalpanakṣayāt
13. tat iha astam aham svam lokam yāmi iti niścayam
yāvat gantum asmi pravṛttaḥ tāvat saṅkalpanakṣayāt
13. Such was the firm resolve (niścaya): 'Therefore, I will depart from here to my own realm (loka).' As soon as I was about to go, immediately, due to the waning of (my) intention (saṅkalpa)...
सा निवृत्ता कुटी तत्र संपन्नं व्योम केवलम् ।
स सिद्धोऽपि निराधारः पतितोधः समाधिमान् ॥ १४ ॥
sā nivṛttā kuṭī tatra saṃpannaṃ vyoma kevalam ,
sa siddho'pi nirādhāraḥ patitodhaḥ samādhimān 14
14. sā nivṛttā kuṭī tatra sampannam vyoma kevalam saḥ
siddhaḥ api nirādhāraḥ patitaḥ adhaḥ samādhimān
14. sā kuṭī nivṛttā tatra kevalam vyoma sampannam saḥ
siddhaḥ api nirādhāraḥ samādhimān adhaḥ patitaḥ
14. That hut ceased to exist, and only pure space (vyoma) remained there. That perfected being (siddha), though without support, fell down, absorbed in deep meditative absorption (samādhi).
स्वप्नसंकल्पसंशान्तौ स्वप्नसंकल्पपत्तनम् ।
यदा सा सुकुटी नष्टा मत्संकल्पोपशान्तितः ॥ १५ ॥
svapnasaṃkalpasaṃśāntau svapnasaṃkalpapattanam ,
yadā sā sukuṭī naṣṭā matsaṃkalpopaśāntitaḥ 15
15. svapnasaṅkalpasaṃśāntau svapnasaṅkalpapattanam
yadā sā sukuṭī naṣṭā mat-saṅkalpa-upaśāntitaḥ
15. yadā svapnasaṅkalpapattanam svapnasaṅkalpasaṃśāntau
sā sukuṭī matsaṅkalpopaśāntitaḥ naṣṭā
15. Just as the city formed by dream-like imaginings (svapnasaṅkalpa-pattana) vanishes with the complete cessation (saṃśānti) of such imaginings, so too was that beautiful hut destroyed by the pacification of my own volitional thoughts (saṅkalpa).
स पपात ततो ध्यानी जलोत्पीड इवाम्बुदात् ।
खादिवानिलनुन्नोऽब्द इन्दुबिम्बमिव क्षये ॥ १६ ॥
sa papāta tato dhyānī jalotpīḍa ivāmbudāt ,
khādivānilanunno'bda indubimbamiva kṣaye 16
16. saḥ papāta tataḥ dhyānī jala-utpīḍaḥ iva ambudāt
khāt iva anila-nunnaḥ abdaḥ indu-bimbam iva kṣaye
16. tataḥ saḥ dhyānī papāta ambudāt jala-utpīḍaḥ iva
khāt anila-nunnaḥ abdaḥ iva kṣaye indu-bimbam iva
16. Then that meditator (dhyānī) fell, like a gush of water (jalotpīḍa) from a cloud, or like a cloud driven by the wind (anilanunna) from the sky, or like the moon's orb (indubimba) at its waning.
वैमानिक इवापुण्यश्छिन्नमूल इव द्रुमः ।
खात्त्यक्त इव पाषाणः स पपात ततोऽवनौ ॥ १७ ॥
vaimānika ivāpuṇyaśchinnamūla iva drumaḥ ,
khāttyakta iva pāṣāṇaḥ sa papāta tato'vanau 17
17. vaimānikaḥ iva apuṇyaḥ chinnamūlaḥ iva drumaḥ
khāt tyaktaḥ iva pāṣāṇaḥ saḥ papāta tataḥ avanau
17. tataḥ saḥ avanau papāta apuṇyaḥ vaimānikaḥ iva
chinnamūlaḥ drumaḥ iva khāt tyaktaḥ pāṣāṇaḥ iva
17. Then he fell onto the earth (avanau), like a celestial being (vaimānika) whose merits (apuṇya) are exhausted, or like a tree (druma) with severed roots (chinnamūla), or like a stone (pāṣāṇa) dropped from the sky.
अहं यावदियं तावत्कुटिकास्त्विति कल्पने ।
क्षीणे कुटीक्षये जाते स सिद्धः पतितः क्षणात् ॥ १८ ॥
ahaṃ yāvadiyaṃ tāvatkuṭikāstviti kalpane ,
kṣīṇe kuṭīkṣaye jāte sa siddhaḥ patitaḥ kṣaṇāt 18
18. aham yāvat iyam tāvat kuṭikāḥ tu iti kalpane
kṣīṇe kuṭīkṣaye jāte saḥ siddhaḥ patitaḥ kṣaṇāt
18. Yāvat aham iyam tāvat kuṭikāḥ tu iti kalpane kṣīṇe,
kuṭīkṣaye jāte,
saḥ siddhaḥ kṣaṇāt patitaḥ.
18. When the conception (kalpanā) 'As long as I exist, these huts also exist' weakens, and the destruction of the hut takes place, that perfected being (siddha) instantly falls.
पतता तेन सिद्धेन ततः सौजन्यकौतुकः ।
मनसैवाहमगमं नभसो वसुधातलम् ॥ १९ ॥
patatā tena siddhena tataḥ saujanyakautukaḥ ,
manasaivāhamagamaṃ nabhaso vasudhātalam 19
19. patatā tena siddhena tataḥ saujanyakautukaḥ
manasā eva aham agamam nabhasaḥ vasudhātalam
19. Tena patatā siddhena,
tataḥ saujanyakautukaḥ aham,
manasā eva,
nabhasaḥ vasudhātalam agamam.
19. Then, driven by a curiosity about graciousness (saujanya), I followed with my mind (manas) that falling perfected being (siddha) from the sky to the surface of the earth.
सोऽपतत्पवनस्कन्धवलनावर्तवृत्तिभिः ।
सप्तद्वीपसमुद्रान्ते गीर्वाणरमणावनौ ॥ २० ॥
so'patatpavanaskandhavalanāvartavṛttibhiḥ ,
saptadvīpasamudrānte gīrvāṇaramaṇāvanau 20
20. saḥ apatat pavanaskandhavalanāvartavṛttibhiḥ
saptadvīpasamudrānte gīrvāṇaramaṇāvanau
20. Saḥ pavanaskandhavalanāvartavṛttibhiḥ,
saptadvīpasamudrānte gīrvāṇaramaṇāvanau apatat.
20. He fell, propelled by the swirling motions and eddies of the masses of wind, landing upon the earth (avani) delighted by the gods (gīrvāṇa), which lies at the boundary of the seven continents (dvīpa) and oceans.
प्राणापानोर्ध्वगामित्वात्खाद्यथास्थितमेव सः ।
सृष्टपूर्वोर्ध्वमूर्धोर्व्यां बद्धपद्मासनोऽपतत् ॥ २१ ॥
prāṇāpānordhvagāmitvātkhādyathāsthitameva saḥ ,
sṛṣṭapūrvordhvamūrdhorvyāṃ baddhapadmāsano'patat 21
21. prāṇa apāna ūrdhvagāmitvāt khāt yathāsthitam eva saḥ
sṛṣṭapūrvordhvamūrdhā urvyām baddhapadmāsanaḥ apatat
21. Prāṇāpānordhvagāmitvāt,
saḥ khāt,
yathāsthitam eva,
sṛṣṭapūrvordhvamūrdhā,
baddhapadmāsanaḥ,
urvyām apatat.
21. He fell from the sky, just as he was, due to the upward movement of prāṇa and apāna, landing on the earth (urvī) with his head previously oriented upwards and in a lotus posture (padmāsana).
न प्रबुद्धो बभूवासौ विचरं तमचेतनः ।
पाषाणदेह इव वा तूलात्मेवैव वा लघुः ॥ २२ ॥
na prabuddho babhūvāsau vicaraṃ tamacetanaḥ ,
pāṣāṇadeha iva vā tūlātmevaiva vā laghuḥ 22
22. na prabuddhaḥ babhūva asau vicaran tam acetanaḥ
pāṣāṇadehaḥ iva vā tūla-ātmā eva eva vā laghuḥ
22. asau acetanaḥ vicaran na prabuddhaḥ babhūva
pāṣāṇadehaḥ iva vā tūla-ātmā eva eva vā laghuḥ
22. He, wandering unconsciously, did not awaken. He was like a body of stone, or indeed, light like a self (ātman) made of cotton.
मया तदवबोधार्थमथ यत्नवता तदा ।
कृत्वा जलदतां व्योम्नि वृष्टं गर्जितमूर्जितम् ॥ २३ ॥
mayā tadavabodhārthamatha yatnavatā tadā ,
kṛtvā jaladatāṃ vyomni vṛṣṭaṃ garjitamūrjitam 23
23. mayā tat-avabodha-artham atha yatnavatā tadā
kṛtvā jaladatām vyomni vṛṣṭam garjitam ūrjitam
23. tadā mayā yatnavatā tat-avabodha-artham atha
vyomni jaladatām kṛtvā ūrjitam garjitam vṛṣṭam
23. Then, I, striving for his awakening, having assumed the state of a cloud in the sky, caused powerful thunder to rain down.
करकाशनिपातेन तेन तस्मिन्दिगन्तरे ।
मयूरं प्रावृषेवामुं बुद्ध्या बोधितवानसौ ॥ २४ ॥
karakāśanipātena tena tasmindigantare ,
mayūraṃ prāvṛṣevāmuṃ buddhyā bodhitavānasau 24
24. karakā-aśani-pātena tena tasmin digantare
mayūram prāvṛṣā iva amum buddhyā bodhitavān asau
24. asau tena karakā-aśani-pātena tasmin digantare
prāvṛṣā iva mayūram amum buddhyā bodhitavān
24. Through that fall of hail and lightning, in that region, he awakened him with intellect (buddhi), just as the rainy season awakens a peacock.
बभूवाभासिताङ्गश्रीर्विकासितविलोचनः ।
धारानिकरफुल्लात्मा प्रावृषीवाम्बुजाकरः ॥ २५ ॥
babhūvābhāsitāṅgaśrīrvikāsitavilocanaḥ ,
dhārānikaraphullātmā prāvṛṣīvāmbujākaraḥ 25
25. babhūva ābhāsita-aṅga-śrīḥ vikāsita-vilocanaḥ
dhārā-nikara-phulla-ātmā prāvṛṣi iva ambu-ja-ākaraḥ
25. ābhāsita-aṅga-śrīḥ vikāsita-vilocanaḥ
dhārā-nikara-phulla-ātmā prāvṛṣi iva ambu-ja-ākaraḥ babhūva
25. His bodily splendor became radiant, and his eyes opened wide. His self (ātman) blossomed with a multitude of streams, just like a lotus pond in the rainy season.
प्रबुद्धं संप्रशान्तायां दृष्टौ तमहमग्रतः ।
अपृच्छं स्वच्छया वृत्त्या निवृत्तं परमार्थतः ॥ २६ ॥
prabuddhaṃ saṃpraśāntāyāṃ dṛṣṭau tamahamagrataḥ ,
apṛcchaṃ svacchayā vṛttyā nivṛttaṃ paramārthataḥ 26
26. prabuddham saṃpraśāntāyām dṛṣṭau tam aham agrataḥ
apṛccham svacchayā vṛttyā nivṛttam paramārthataḥ
26. aham agrataḥ prabuddham saṃpraśāntāyām dṛṣṭau
nivṛttam paramārthataḥ tam svacchayā vṛttyā apṛccham
26. I asked him, who was awakened and whose gaze was utterly tranquil, standing before me. He was essentially withdrawn (nivṛtta) from worldly concerns; I approached him with a clear state of mind.
क्व स्थितोऽसि करोषीदं किं च भो मुनिनायक ।
कस्त्वं कस्मादलं दूरान्न भ्रंशमपि चेतसि ॥ २७ ॥
kva sthito'si karoṣīdaṃ kiṃ ca bho munināyaka ,
kastvaṃ kasmādalaṃ dūrānna bhraṃśamapi cetasi 27
27. kva sthitaḥ asi karoṣi idam kim ca bho munināyaka
kaḥ tvam kasmāt alam dūrāt na bhraṃśam api cetasi
27. bho munināyaka tvam kva sthitaḥ asi ca idam kim karoṣi
kaḥ tvam kasmāt dūrāt alam api cetasi bhraṃśam na
27. Where are you situated, and what is this you are doing, O chief of sages? Who are you? From where (do you come)? Enough with speaking evasively! Let there not be even a slight deviation in your thoughts (cetasi).
इत्युक्तो मामसौ प्रेक्ष्य संस्मृत्य प्राक्तनीं गतिम् ।
उवाच वचनं चारु चातको जलदं यथा ॥ २८ ॥
ityukto māmasau prekṣya saṃsmṛtya prāktanīṃ gatim ,
uvāca vacanaṃ cāru cātako jaladaṃ yathā 28
28. iti uktaḥ mām asau prekṣya saṃsmṛtya prāktanīm
gatim uvāca vacanam cāru cātakaḥ jaladam yathā
28. iti uktaḥ asau mām prekṣya prāktanīm gatim
saṃsmṛtya cātakaḥ yathā jaladam cāru vacanam uvāca
28. Thus spoken to, he looked at me, and remembering his former state (gati), he spoke charming words, just as a cātaka bird (cātaka) speaks to a cloud (jalada).
सिद्ध उवाच ।
प्रतिपालय मे यावत्स्ववृत्तान्तं स्मराम्यहम् ।
कथयिष्यामि ते पश्चात्पाश्चात्यं वृत्तमात्मनः ॥ २९ ॥
siddha uvāca ,
pratipālaya me yāvatsvavṛttāntaṃ smarāmyaham ,
kathayiṣyāmi te paścātpāścātyaṃ vṛttamātmanaḥ 29
29. siddhaḥ uvāca pratipālaya me yāvat svavṛttāntam smarāmi
aham kathayiṣyāmi te paścāt pāścātyam vṛttam ātmanaḥ
29. siddhaḥ uvāca aham yāvat me svavṛttāntam smarāmi
pratipālaya paścāt te ātmanaḥ pāścātyam vṛttam kathayiṣyāmi
29. The Siddha (siddha) said: 'Wait for me until I remember my own story. Afterwards, I will tell you the subsequent account of myself (ātman).'
इत्युक्त्वा चिन्तयित्वाशु स यथा वृत्तमक्षतम् ।
स्मृतवान्सायमह्नीव समाचरितमात्मनः ॥ ३० ॥
ityuktvā cintayitvāśu sa yathā vṛttamakṣatam ,
smṛtavānsāyamahnīva samācaritamātmanaḥ 30
30. iti uktvā cintayitvā āśu saḥ yathā vṛttam akṣatam
smṛtavān sāyam ahnī iva samācaritam ātmanaḥ
30. saḥ iti uktvā āśu cintayitvā yathā akṣatam vṛttam
sāyam ahnī iva ātmanaḥ samācaritam smṛtavān
30. Having thus spoken and quickly reflected, he remembered all his own unblemished past conduct (ātman), just as evening remembers the day's events.
मामथोवाच वचनं चारु चन्द्रांशुशीतलम् ।
आह्लादनमनिन्द्यं च निरवद्यं सुखोदयम् ॥ ३१ ॥
māmathovāca vacanaṃ cāru candrāṃśuśītalam ,
āhlādanamanindyaṃ ca niravadyaṃ sukhodayam 31
31. mām atha uvāca vacanam cāru candrāṃśuśītalam
āhlādanam anindyam ca niravadyam sukhodayam
31. atha mām vacanam uvāca (tat) cāru candrāṃśuśītalam
āhlādanam anindyam ca niravadyam sukhodayam (āsiīt)
31. Then he spoke to me words that were beautiful, cool like moonbeams, delightful, irreproachable, faultless, and conducive to happiness.
सिद्ध उवाच ।
अधुना त्वं मया ब्रह्मन्परिज्ञातोऽभिवादये ।
अतिक्रमोऽयं क्षन्तव्यः स्वभावो हि सतां क्षमा ॥ ३२ ॥
siddha uvāca ,
adhunā tvaṃ mayā brahmanparijñāto'bhivādaye ,
atikramo'yaṃ kṣantavyaḥ svabhāvo hi satāṃ kṣamā 32
32. siddhaḥ uvāca adhunā tvam mayā brahman parijñātaḥ abhivādaye
atikramaḥ ayam kṣantavyaḥ svabhāvaḥ hi satām kṣamā
32. siddhaḥ uvāca brahman adhunā tvam mayā parijñātaḥ abhivādaye ayam atikramaḥ kṣantavyaḥ hi kṣamā satām svabhāvaḥ ।
32. The Siddha said: "O Brahmin, now you are fully recognized by me. I offer my salutations. This transgression should be forgiven, for indeed, the intrinsic nature (svabhāva) of virtuous people is forgiveness."
मुने चिरमहं भ्रान्तो देवोपवनभूमिषु ।
भोगामोदविमोहेषु षट्पदः पद्मिनीष्विव ॥ ३३ ॥
mune ciramahaṃ bhrānto devopavanabhūmiṣu ,
bhogāmodavimoheṣu ṣaṭpadaḥ padminīṣviva 33
33. mune ciram aham bhrāntaḥ devopavanabhūmiṣu
bhogāmodavimoheṣu ṣaṭpadaḥ padminīṣu iva
33. mune aham ciram devopavanabhūmiṣu bhogāmodavimoheṣu
bhrāntaḥ (āsam) padminīṣu ṣaṭpadaḥ iva
33. O sage, for a long time I wandered in the lands of divine gardens, caught in the alluring delusions of sensory enjoyments, just like a bee among lotus flowers.
दृश्यनद्यामथो चित्तजलकल्लोलहेलया ।
चक्रावर्तोह्यमानेन मयोद्विग्नेन चिन्तितम् ॥ ३४ ॥
dṛśyanadyāmatho cittajalakallolahelayā ,
cakrāvartohyamānena mayodvignena cintitam 34
34. dṛśyanadyām atho cittajalakallolahelayā
cakrāvartena uhyamānena mayā udvignena cintitam
34. atho dṛśyanadyām cittajalakallolahelayā
cakrāvartena uhyamānena udvignena mayā cintitam
34. Then, in the river of perceptible phenomena (dṛśya), agitated and swept away in a swirling vortex by the playful waves of the water of the mind, I pondered.
संसारसागरे दृश्यकल्लोलैरहमाकुलः ।
कालेनोद्वेगमायातश्चातकोऽवग्रहे यथा ॥ ३५ ॥
saṃsārasāgare dṛśyakallolairahamākulaḥ ,
kālenodvegamāyātaścātako'vagrahe yathā 35
35. saṃsārasāgare dṛśyakallolaiḥ aham ākulaḥ
kālena udvegam āyātaḥ cātakaḥ avagrahe yathā
35. aham saṃsārasāgare dṛśyakallolaiḥ ākulaḥ
kālena udvegam āyātaḥ yathā cātakaḥ avagrahe
35. In the ocean of transmigration (saṃsāra), I am agitated by the waves of perceptible phenomena (dṛśya). I have become distressed by time, just as a cātaka bird suffers during a drought.
संविन्मात्रैकसारेषु रम्यं भोगेषु नाम किम् ।
अवतिष्ठे गतोद्वेगसंविद्व्योम्न्येव केवलम् ॥ ३६ ॥
saṃvinmātraikasāreṣu ramyaṃ bhogeṣu nāma kim ,
avatiṣṭhe gatodvegasaṃvidvyomnyeva kevalam 36
36. saṃvinmātraikasāreṣu ramyam bhogeṣu nāma kim
avatiṣṭhe gatodvegasaṃvidvyomni eva kevalam
36. saṃvinmātraikasāreṣu bhogeṣu nāma ramyam kim
gataudvegasaṃvidvyomni eva kevalam avatiṣṭhe
36. What delight is there indeed in experiences (bhoga) whose sole essence is mere consciousness (saṃvit)? I will remain solely in the sky of consciousness (saṃvit) where agitation has vanished.
शब्दरूपरसस्पर्शगन्धमात्रादृते परम् ।
नेह किंचन नामास्ति किमेतावत्यहं रमे ॥ ३७ ॥
śabdarūparasasparśagandhamātrādṛte param ,
neha kiṃcana nāmāsti kimetāvatyahaṃ rame 37
37. śabdarūparasasparśagandhamātrāt ṛte param na
iha kim cana nāma asti kim etāvati aham rame
37. śabdarūparasasparśagandhamātrāt ṛte param
kiṃcana nāma iha na asti kim etāvati aham rame
37. Beyond the mere sense objects - sound, form, taste, touch, and smell - there is nothing at all here. Why should I find delight in just this much?
चिन्मात्राकाशमेवैतत्सर्वं चिन्मात्रमेव वा ।
तत्किमत्रासदाकारे रमे नष्टमतिर्यथा ॥ ३८ ॥
cinmātrākāśamevaitatsarvaṃ cinmātrameva vā ,
tatkimatrāsadākāre rame naṣṭamatiryathā 38
38. cinmātrākāśam eva etat sarvam cinmātram eva vā
tat kim atra asadākāre rame naṣṭamatiḥ yathā
38. etat cinmātrākāśam eva,
vā sarvam cinmātram eva.
tat atra asadākāre kim naṣṭamatiḥ yathā rame?
38. This entire existence is nothing but the expanse of pure consciousness, or rather, everything is pure consciousness itself. Therefore, why should I, like a deluded person, delight in these unreal forms?
विषया विषवैषम्या वामाः कामविमोहदाः ।
रसाः सरसवैरस्या लुठन्नेषु न को हतः ॥ ३९ ॥
viṣayā viṣavaiṣamyā vāmāḥ kāmavimohadāḥ ,
rasāḥ sarasavairasyā luṭhanneṣu na ko hataḥ 39
39. viṣayāḥ viṣavaiṣamyāḥ vāmāḥ kāmavimohadāḥ
rasāḥ sarasavairasyāḥ luṭhat eṣu na kaḥ hataḥ
39. viṣayāḥ viṣavaiṣamyāḥ vāmāḥ kāmavimohadāḥ rasāḥ sarasavairasyāḥ (santi).
eṣu luṭhat kaḥ na hataḥ?
39. Sense objects (viṣaya) are like poison in their pernicious nature, unfavorable, and lead to delusion caused by desire. Their apparent attractions (rasa) are in fact devoid of true essence and insipid. Who, then, is not destroyed by wallowing in these?
जीर्णा जीवितजम्बालजरच्छफरिकामतिः ।
कायं द्रुतगताऽऽदातुं जरेच्छति बृहद्वकी ॥ ४० ॥
jīrṇā jīvitajambālajaracchapharikāmatiḥ ,
kāyaṃ drutagatā''dātuṃ jarecchati bṛhadvakī 40
40. jīrṇā jīvitajambālajaracchapharikāmatiḥ
kāyam drutagatā ādātum jarā icchati bṛhadvakī
40. jīvitajambālajaracchapharikāmatiḥ jīrṇā (asti).
drutagatā bṛhadvakī jarā kāyam ādātum icchati.
40. The intellect (mati), like an old, decaying minnow (chapharikā) in the mire of life (jīvitajambāla), is worn out and frail. Old age (jarā), like a large heron (bṛhadvakī) that has swiftly arrived, desires to seize this body.
कायोऽयमचिरापायो बुद्बुदोऽम्बुनिधाविव ।
स्फुरन्नेव पुरोन्तर्द्धि याति दीपशिखा यथा ॥ ४१ ॥
kāyo'yamacirāpāyo budbudo'mbunidhāviva ,
sphuranneva purontarddhi yāti dīpaśikhā yathā 41
41. kāyaḥ ayam acirāpāyaḥ budbudaḥ ambunidhau iva
sphuran eva puraḥ antarddhi yāti dīpaśikhā yathā
41. ayam kāyaḥ ambunidhau budbudaḥ iva acirāpāyaḥ (asti).
yathā dīpaśikhā puraḥ sphuran eva antarddhi yāti (tathā ayam).
41. This body is ephemeral, quickly perishing like a bubble in the ocean. It vanishes into non-existence, just like a lamp flame extinguishes even as it flickers.
विविधाकुलकल्लोला चक्रावर्तविधायिनी ।
मृतिजन्मवृहत्कूला सुखदुःखतरङ्गिणी ॥ ४२ ॥
vividhākulakallolā cakrāvartavidhāyinī ,
mṛtijanmavṛhatkūlā sukhaduḥkhataraṅgiṇī 42
42. vividha ākula kallolā cakra āvarta vidhāyinī
mṛti janma bṛhat kūlā sukha duḥkha taraṅgiṇī
42. vividha ākula kallolā cakra āvarta vidhāyinī
mṛti janma bṛhat kūlā sukha duḥkha taraṅgiṇī
42. This river (of life) is turbulent with diverse, agitated waves and creates whirlpools. Its vast banks are birth and death, and its ripples are happiness and sorrow.
यौवनोल्लासकलिला जराधवलफेनिला ।
काकतालीययोगेन संपन्नसुखबुद्बुदा ॥ ४३ ॥
yauvanollāsakalilā jarādhavalaphenilā ,
kākatālīyayogena saṃpannasukhabudbudā 43
43. yauvana ullāsa kalilā jarā dhavala phenilā
kākatālīya yogena saṃpanna sukha budbudā
43. yauvana ullāsa kalilā jarā dhavala phenilā
kākatālīya yogena saṃpanna sukha budbudā
43. This river (of life) is turbulent with the exhilaration of youth and foamy white with old age. By accidental occurrences, it has bubbles of happiness that appear.
व्यवहारमहावाहलेखाजडरवाकुला ।
रागद्वेषघनोल्लासा भूतलालोलदेहिका ॥ ४४ ॥
vyavahāramahāvāhalekhājaḍaravākulā ,
rāgadveṣaghanollāsā bhūtalāloladehikā 44
44. vyavahāra mahā vāha lekhā jaḍa rava ākulā
rāga dveṣa ghana ullāsā bhūtala ā lola dehikā
44. vyavahāra mahā vāha lekhā jaḍa rava ākulā
rāga dveṣa ghana ullāsā bhūtala ā lola dehikā
44. This river (of life) is agitated by the dull, roaring sound of the great current of worldly activities. It has a dense exuberance of attachment and aversion, and its body (or form) constantly trembles on the surface of the earth.
लोभमोहमहावर्ता पातोत्पातविवर्तनी ।
हा तप्ता जीविताख्येयं नदी नदनशीतला ॥ ४५ ॥
lobhamohamahāvartā pātotpātavivartanī ,
hā taptā jīvitākhyeyaṃ nadī nadanaśītalā 45
45. lobha moha mahā vartā pāta utpāta vivartanī hā
taptā jīvita ākhyeyam nadī na nadana śītalā
45. lobha moha mahā vartā pāta utpāta vivartanī hā
iyam nadī jīvita ākhyeyam taptā na nadana śītalā
45. This river (of life) has great whirlpools of greed and delusion, causing falls and upheavals. Alas! This river named life is heated (distressed) and not at all cooling or refreshing.
अपूर्वाण्युपगच्छन्ति तथा पूर्वाणि यान्त्यलम् ।
संसारसरिदम्बूनि संगतानि धनानि च ॥ ४६ ॥
apūrvāṇyupagacchanti tathā pūrvāṇi yāntyalam ,
saṃsārasaridambūni saṃgatāni dhanāni ca 46
46. apūrvāṇi upagacchanti tathā pūrvāṇi yānti
alam saṃsārasaridambūni saṅgatāni dhanāni ca
46. saṃsārasaridambūni saṅgatāni dhanāni ca tathā
apūrvāṇi upagacchanti pūrvāṇi alam yānti
46. Just as new waters arrive and old waters completely depart in the river of transmigration (saṃsāra), so too do accumulated riches come and go.
प्रवृत्ता ये निवर्तन्ते तैरलं हतभावकैः ।
अपूर्वा ये प्रवर्तन्ते तेष्वथास्थेह कीदृशी ॥ ४७ ॥
pravṛttā ye nivartante tairalaṃ hatabhāvakaiḥ ,
apūrvā ye pravartante teṣvathāstheha kīdṛśī 47
47. pravṛttāḥ ye nivartante taiḥ alam hatabhāvakaiḥ
apūrvāḥ ye pravartante teṣu atha āsthā iha kīdṛśī
47. ye pravṛttāḥ nivartante taiḥ hatabhāvakaiḥ alam.
ye apūrvāḥ pravartante,
atha teṣu iha kīdṛśī āsthā
47. Enough with those miserable beings who get involved and then turn away! And what kind of steadfastness can there be here towards those new ones who get involved?
सर्वस्याः सरितो वारि प्रयात्यायाति चाकरात् ।
देहनद्याः पयस्त्वायुर्यात्येवायाति नो पुनः ॥ ४८ ॥
sarvasyāḥ sarito vāri prayātyāyāti cākarāt ,
dehanadyāḥ payastvāyuryātyevāyāti no punaḥ 48
48. sarvasyāḥ saritaḥ vāri prayāti āyāti ca ākarāt
dehanadyāḥ payaḥ tu āyuḥ yāti eva āyāti na punaḥ
48. sarvasyāḥ saritaḥ vāri ākarāt prayāti ca āyāti.
tu dehanadyāḥ payaḥ āyuḥ eva yāti,
punaḥ na āyāti.
48. The water of every river comes and goes from its source. But the water of the body's river, which is life (āyuḥ), goes forth only and does not return again.
शतशः परिवर्तन्ते प्रतिपिण्डं क्षणं प्रति ।
कुलालचक्रकाभावा इव भावा भवाम्बुधौ ॥ ४९ ॥
śataśaḥ parivartante pratipiṇḍaṃ kṣaṇaṃ prati ,
kulālacakrakābhāvā iva bhāvā bhavāmbudhau 49
49. śataśaḥ parivartante pratipiṇḍam kṣaṇam prati
kulālacakrakābhāvāḥ iva bhāvāḥ bhavāmbudhau
49. bhavāmbudhau bhāvāḥ kulālacakrakābhāvāḥ iva
śataśaḥ pratipiṇḍam kṣaṇam prati parivartante
49. In the ocean of existence (bhava), states (or beings) change by hundreds, moment by moment, in relation to each individual form, just like the states of a potter's wheel.
चरन्ति चतुराश्चौरा विषमा विषयारयः ।
हरन्ति भावसर्वस्वं जागर्मि स्वपिमीह किम् ॥ ५० ॥
caranti caturāścaurā viṣamā viṣayārayaḥ ,
haranti bhāvasarvasvaṃ jāgarmi svapimīha kim 50
50. caranti caturāḥ caurāḥ viṣamāḥ viṣayārayaḥ
haranti bhāvasarvasvam jāgarmi svapimi īha kim
50. caturāḥ viṣamāḥ viṣayārayaḥ caurāḥ caranti
bhāvasarvasvam haranti īha kim jāgarmi svapimi
50. Clever thieves, these formidable sense-objects (viṣaya) acting as enemies, steal the entirety of my inner being. Am I awake or asleep in this situation? What am I to do here?
आयुषः खण्डखण्डाश्च निपतन्तः पुनःपुनः ।
न कश्चिद्वेत्ति कालेन क्षतानि दिवसान्यहो ॥ ५१ ॥
āyuṣaḥ khaṇḍakhaṇḍāśca nipatantaḥ punaḥpunaḥ ,
na kaścidvetti kālena kṣatāni divasānyaho 51
51. āyuṣaḥ khaṇḍakhaṇḍāḥ ca nipatantaḥ punaḥpunaḥ
na kaścit vetti kālena kṣatāni divasāni aho
51. aho kaścit na vetti āyuṣaḥ khaṇḍakhaṇḍāḥ ca
punaḥpunaḥ nipatantaḥ kālena divasāni kṣatāni
51. Alas, no one truly comprehends how days are diminished by time, as fragments of one's life repeatedly fall away.
इदमद्य तथेदं च तथेदमिदमस्य मे ।
एवं कलनया लोको गतं प्राप्तं न वेत्त्यहो ॥ ५२ ॥
idamadya tathedaṃ ca tathedamidamasya me ,
evaṃ kalanayā loko gataṃ prāptaṃ na vettyaho 52
52. idam adya tathā idam ca tathā idam idam asya me
evam kalanayā lokaḥ gatam prāptam na vetti aho
52. aho lokaḥ adya idam ca tathā idam ca tathā idam
idam asya me evam kalanayā gatam prāptam na vetti
52. This today, and also this, and yet again this, this for him, and this for me – engrossed in such calculations, people (loka) fail to realize what has passed and what has been truly gained, alas!
भुक्तं पीतमनन्तासु भ्रान्तं च वनभूमिषु ।
दृष्टानि सुखदुःखानि किमन्यदिह साध्यते ॥ ५३ ॥
bhuktaṃ pītamanantāsu bhrāntaṃ ca vanabhūmiṣu ,
dṛṣṭāni sukhaduḥkhāni kimanyadiha sādhyate 53
53. bhuktam pītam anantāsu bhrāntam ca vanabhūmiṣu
dṛṣṭāni sukhaduḥkhāni kim anyat iha sādhyate
53. anantāsu bhuktam pītam ca vanabhūmiṣu bhrāntam
sukhaduḥkhāni dṛṣṭāni iha kim anyat sādhyate
53. Food has been consumed and drink partaken in countless existences (anantāsu), and I have wandered through various forest lands. Both pleasures and pains have been experienced. What else remains to be achieved (sādhya) in this world (iha)?
सुखदुःखानुभवनाद्भूयोभूयो विवर्तनात् ।
अनित्यत्वाच्च भावानां स्थिता निष्कौतुका वयम् ॥ ५४ ॥
sukhaduḥkhānubhavanādbhūyobhūyo vivartanāt ,
anityatvācca bhāvānāṃ sthitā niṣkautukā vayam 54
54. sukhaduḥkhānubhavanāt bhūyaḥ bhūyaḥ vivartanāt
anityatvāt ca bhāvānām sthitāḥ niṣkautukāḥ vayam
54. vayam sukhaduḥkhānubhavanāt bhūyaḥ bhūyaḥ vivartanāt
ca bhāvānām anityatvāt sthitāḥ niṣkautukāḥ
54. From the repeated experience of pleasure and pain, from constantly revolving in cycles of existence (saṃsāra), and from the inherent impermanence of all things, we remain unconcerned and without curiosity.
भुक्तानि भोगवृन्दानि दृष्टा चानित्यता भृशम् ।
नोपलभ्यत एवाति विश्रान्तिरिह कुत्रचित् ॥ ५५ ॥
bhuktāni bhogavṛndāni dṛṣṭā cānityatā bhṛśam ,
nopalabhyata evāti viśrāntiriha kutracit 55
55. bhuktāni bhogavṛndāni dṛṣṭā ca anityatā bhṛśam
na upalabhyate eva ati viśrāntiḥ iha kutracit
55. bhogavṛndāni bhuktāni ca anityatā bhṛśam dṛṣṭā
iha kutracit ati viśrāntiḥ eva na upalabhyate
55. All masses of enjoyments have been consumed, and the impermanence of things has been clearly perceived. Yet, ultimate repose (viśrānti) is not attained anywhere here.
भ्रान्तमुत्तुङ्गशृङ्गासु मेरूपवनभूमिषु ।
लोकपालपुरीषूच्चैः संप्राप्तं किमकृत्रिमम् ॥ ५६ ॥
bhrāntamuttuṅgaśṛṅgāsu merūpavanabhūmiṣu ,
lokapālapurīṣūccaiḥ saṃprāptaṃ kimakṛtrimam 56
56. bhrāntam uttuṅgaśṛṅgāsu merūpavanabhūmiṣu
lokapālapurīṣu uccaiḥ samprāptam kim akṛtrimam
56. uttuṅgaśṛṅgāsu merūpavanabhūmiṣu lokapālapurīṣu
bhrāntam uccaiḥ akṛtrimam kim samprāptam
56. Having wandered on the high peaks and in the forest lands of Mount Meru, and even in the grand cities of the world's guardians (lokapālas), what genuine (akṛtrima) thing has been attained?
सर्वत्र दारुभिर्वृक्षा मांसैर्भूतानि भूर्मृदा ।
दुःखान्यनित्यता चेति कथमाश्वास्यते वद ॥ ५७ ॥
sarvatra dārubhirvṛkṣā māṃsairbhūtāni bhūrmṛdā ,
duḥkhānyanityatā ceti kathamāśvāsyate vada 57
57. sarvatra dārubhiḥ vṛkṣāḥ māṃsaiḥ bhūtāni bhūḥ mṛdā
duḥkhāni anityatā ca iti katham āśvāsyate vada
57. sarvatra vṛkṣāḥ dārubhiḥ bhūtāni māṃsaiḥ bhūḥ mṛdā
duḥkhāni ca anityatā iti katham āśvāsyate vada
57. Everywhere, trees are made of wood, living beings are made of flesh, and the earth is made of clay. Knowing that all things are inherently characterized by suffering and impermanence, tell me, how can one find comfort?
न धनानि न मित्राणि न सुखानि न बान्धवाः ।
शक्नुवन्ति परित्रातुं कालेनाकलितं जनम् ॥ ५८ ॥
na dhanāni na mitrāṇi na sukhāni na bāndhavāḥ ,
śaknuvanti paritrātuṃ kālenākalitaṃ janam 58
58. na dhanāni na mitrāṇi na sukhāni na bāndhavāḥ
śaknuvanti paritrātum kālena ākalitam janam
58. kālena ākalitam janam dhanāni na mitrāṇi na
sukhāni na bāndhavāḥ na paritrātum śaknuvanti
58. When a person is seized by time (kāla), neither wealth, nor friends, nor pleasures, nor relatives are able to protect them.
जनो जीमूतजठरजलवद्गिरिकुक्षिषु ।
यात्यन्तःशून्य एवास्तं पांसूपचयपेलवः ॥ ५९ ॥
jano jīmūtajaṭharajalavadgirikukṣiṣu ,
yātyantaḥśūnya evāstaṃ pāṃsūpacayapelavaḥ 59
59. janaḥ jīmūtajaṭharajalavat girikukṣiṣu yāti
antaḥśūnyaḥ eva astam pāṃsūpacayapelavaḥ
59. pāṃsūpacayapelavaḥ antaḥśūnyaḥ eva janaḥ
jīmūtajaṭharajalavat girikukṣiṣu astam yāti
59. A person, frail and delicate due to the accumulation of dust, goes to their end, utterly empty, just as water from the belly of a cloud disappears in mountain hollows.
न मे मनोरमाः कामा न च रम्या विभूतयः ।
इदं मत्ताङ्गनापाङ्गभङ्गलोलं च जीवितम् ॥ ६० ॥
na me manoramāḥ kāmā na ca ramyā vibhūtayaḥ ,
idaṃ mattāṅganāpāṅgabhaṅgalolaṃ ca jīvitam 60
60. na me manoramāḥ kāmāḥ na ca ramyāḥ vibhūtayaḥ
idam mattāṅganāpāṅgabhaṅgalolam ca jīvitam
60. me kāmāḥ manoramāḥ na (santi) vibhūtayaḥ ca ramyāḥ na
(santi) idam jīvitam ca mattāṅganāpāṅgabhaṅgalolam (asti)
60. My desires are not delightful, nor are my accomplishments charming. And this life (jīvitam) is as fickle as the darting glances of an intoxicated woman.
क्वेव कस्य कथं नाम कुत आश्वासना मुने ।
अद्य श्वो वाऽऽपदं पापो मृत्युर्मूर्ध्नि नियच्छति ॥ ६१ ॥
kveva kasya kathaṃ nāma kuta āśvāsanā mune ,
adya śvo vā''padaṃ pāpo mṛtyurmūrdhni niyacchati 61
61. kva iva kasya katham nāma kutaḥ āśvāsanā mune adya
śvaḥ vā āpadam pāpaḥ mṛtyuḥ mūrdhni niyacchati
61. mune kva iva kasya katham nāma kutaḥ vā āśvāsanā (asti)?
pāpaḥ mṛtyuḥ adya śvaḥ vā mūrdhni āpadam niyacchati
61. O sage! Where, to whom, how, or from where is there any assurance? For cruel death (mṛtyu) places calamity upon one's head either today or tomorrow.
नीतं मनोरथैरेव नीरसैर्वाऽऽयुराततम् ।
न मम स्वं चमत्कारकारि किंचिदपीहितम् ॥ ६३ ॥
nītaṃ manorathaireva nīrasairvā''yurātatam ,
na mama svaṃ camatkārakāri kiṃcidapīhitam 63
63. nītam manorathaiḥ eva nīrasaiḥ vā āyuḥ ātatam
na mama svam camatkārakāri kiṃcit api īhitam
63. ātataṃ āyuḥ nīrasaiḥ manorathaiḥ vā eva nītam.
mama svaṃ camatkārakāri kiṃcit api na īhitam.
63. My prolonged life has been passed only by joyless desires. Nothing wondrous has been achieved by my own effort.
मोहोऽद्य मान्यमायातो देहो नेहोपयुज्यते ।
अनास्थैवोत्तमावस्था स्थानास्थैवाधमा स्थितिः ॥ ६४ ॥
moho'dya mānyamāyāto deho nehopayujyate ,
anāsthaivottamāvasthā sthānāsthaivādhamā sthitiḥ 64
64. mohaḥ adya mānyam āyātaḥ dehaḥ na iha upayujyate anāsthā
eva uttamā avasthā sthāna-āsthā eva adhamā sthitiḥ
64. adya mohaḥ mānyam āyātaḥ.
iha dehaḥ na upayujyate.
anāsthā eva uttamā avasthā.
sthāna-āsthā eva adhamā sthitiḥ.
64. Delusion has now become esteemed; this body is not useful in this world. Detachment (anāsthā) is indeed the highest state, while attachment to a place (sthānāsthā) is the lowest condition.
आपदापतितैवेयमहो मोहविधायिनी ।
नित्यमित्येव मन्तव्यं सक्तव्यं नेह संसृतौ ॥ ६५ ॥
āpadāpatitaiveyamaho mohavidhāyinī ,
nityamityeva mantavyaṃ saktavyaṃ neha saṃsṛtau 65
65. āpadā āpatitā eva iyam aho mohavidhāyinī nityam
iti eva mantavyam saktavyam na iha saṃsṛtau
65. aho! iyam āpadā āpatitā eva mohavidhāyinī.
nityam iti eva mantavyam: iha saṃsṛtau na saktavyam.
65. Alas, this situation that has befallen is indeed a calamity (āpadā) that causes delusion. It should always be considered thus: one should not become attached in this cycle of rebirth (saṃsāra).
विधिभिः प्रतिषेधैश्च शाश्वतैरप्यशाश्वतैः ।
यथेष्टं नीयते लोको जलं निमनोन्नतैरिव ॥ ६६ ॥
vidhibhiḥ pratiṣedhaiśca śāśvatairapyaśāśvataiḥ ,
yatheṣṭaṃ nīyate loko jalaṃ nimanonnatairiva 66
66. vidhibhiḥ pratiṣedhaiḥ ca śāśvataiḥ api aśāśvataiḥ
yathā-iṣṭam nīyate lokaḥ jalam nimna-unnataiḥ iva
66. lokaḥ śāśvataiḥ api aśāśvataiḥ vidhibhiḥ pratiṣedhaiḥ ca,
nimna-unnataiḥ jalam iva,
yatheṣṭam nīyate.
66. The world (loka) is led according to various wishes by both eternal and even temporary injunctions (vidhi) and prohibitions, just as water is guided by depressions and elevations in the terrain.
विवेकामोदसर्वस्वं चेतः कुसुमकोशतः ।
हृत्वा मूर्च्छां प्रयच्छन्ति विषया विषवायवः ॥ ६७ ॥
vivekāmodasarvasvaṃ cetaḥ kusumakośataḥ ,
hṛtvā mūrcchāṃ prayacchanti viṣayā viṣavāyavaḥ 67
67. vivekāmoda-sarvasvam cetaḥ kusumakośataḥ hṛtvā
mūrcchām prayacchanti viṣayāḥ viṣavāyavaḥ
67. viṣayāḥ viṣavāyavaḥ cetaḥ vivekāmoda-sarvasvam
kusumakośataḥ hṛtvā mūrcchām prayacchanti
67. The objects of the senses, acting like poisonous winds, steal the mind itself – which is the very essence of the joy of discrimination (viveka) – from its flower-bud, and thereby induce a state of stupor or unconsciousness.
असदेव तथा नाम दृष्टं सत्तामुपागतम् ।
यथाऽसदेव सद्रूपं संपन्नमसदेव सत् ॥ ६८ ॥
asadeva tathā nāma dṛṣṭaṃ sattāmupāgatam ,
yathā'sadeva sadrūpaṃ saṃpannamasadeva sat 68
68. asat eva tathā nāma dṛṣṭam sattām upāgatam
yathā asat eva sad-rūpam sampannam asat eva sat
68. tathā nāma asat eva sattām upāgatam dṛṣṭam,
yathā asat eva sad-rūpam sampannam,
asat eva sat
68. What is verily non-existent (asat) is perceived as having attained existence (sattā), just as what is verily non-existent becomes that which appears to be existent (sat), even though it remains non-existent.
दोलायन्त्योऽवनौ देहं सागरान्सागराङ्गनाः ।
यथा धावन्ति धावन्ति जनता विषयांस्तथा ॥ ६९ ॥
dolāyantyo'vanau dehaṃ sāgarānsāgarāṅganāḥ ,
yathā dhāvanti dhāvanti janatā viṣayāṃstathā 69
69. dolāyantyaḥ avanau deham sāgarān sāgarāṅganāḥ
yathā dhāvanti dhāvanti janatā viṣayān tathā
69. yathā sāgarāṅganāḥ avanau deham dolāyantyaḥ sāgarān dhāvanti dhāvanti,
tathā janatā viṣayān [dhāvanti]
69. Just as rivers, personified as women of the ocean, flow towards the oceans, causing their bodies to sway on the earth, so too people constantly rush towards sense objects.
धावन्ति विषयाँल्लक्ष्यमुन्मुक्ताश्चित्तसायकाः ।
स्पृशन्ति न गुणान्भूयः कृतघ्नाः सौहृदं यथा ॥ ७० ॥
dhāvanti viṣayāṃllakṣyamunmuktāścittasāyakāḥ ,
spṛśanti na guṇānbhūyaḥ kṛtaghnāḥ sauhṛdaṃ yathā 70
70. dhāvanti viṣayān lakṣyam unmuktāḥ citta-sāyakāḥ
spṛśanti na guṇān bhūyaḥ kṛtaghnāḥ sauhṛdam yathā
70. unmuktāḥ citta-sāyakāḥ viṣayān lakṣyam dhāvanti.
[te] na guṇān bhūyaḥ spṛśanti,
yathā kṛtaghnāḥ sauhṛdam [na spṛśanti]
70. The mind's arrows, once unleashed, rush towards sense objects as their target. They no longer perceive or relate to the deeper qualities, just as ungrateful people no longer cherish friendship.
उत्पातवायुरेवायुर्मित्राण्येवातिशत्रवः ।
बन्धवो बन्धनान्येव धनान्येवाति नैधनम् ॥ ७१ ॥
utpātavāyurevāyurmitrāṇyevātiśatravaḥ ,
bandhavo bandhanānyeva dhanānyevāti naidhanam 71
71. utpāta-vāyuḥ eva āyuḥ mitrāṇi eva ati-śatravaḥ
bandhavaḥ bandhanāni eva dhanāni eva ati naidhanam
71. āyuḥ utpāta-vāyuḥ eva,
mitrāṇi ati-śatravaḥ eva,
bandhavaḥ bandhanāni eva,
dhanāni ati naidhanam eva
71. Life is merely a tumultuous storm. Friends are actually dire enemies. Relatives are nothing but ties that bind. And wealth itself leads to ultimate destruction.
सुखान्येवातिदुःखानि संपदः परमापदः ।
भोगा भवमहारोगा रतिरेव परारतिः ॥ ७२ ॥
sukhānyevātiduḥkhāni saṃpadaḥ paramāpadaḥ ,
bhogā bhavamahārogā ratireva parāratiḥ 72
72. sukhāni eva ati-duḥkhāni sampadaḥ parama-āpadaḥ
bhogāḥ bhava-mahā-rogāḥ ratiḥ eva parā-aratiḥ
72. sukhāni ati-duḥkhāni eva,
sampadaḥ parama-āpadaḥ (eva),
bhogāḥ bhava-mahā-rogāḥ (eva),
ratiḥ parā-aratiḥ eva
72. Joys are simply profound sorrows. Prosperity is actually the greatest calamity. Sensory pleasures are vast diseases of worldly existence (saṃsāra). And attachment itself becomes supreme aversion.
आपदः संपदः सर्वाः सुखं दुःखाय केवलम् ।
जीवितं मरणायैव बत मायाविजृम्भितम् ॥ ७३ ॥
āpadaḥ saṃpadaḥ sarvāḥ sukhaṃ duḥkhāya kevalam ,
jīvitaṃ maraṇāyaiva bata māyāvijṛmbhitam 73
73. āpadaḥ sampadaḥ sarvāḥ sukham duḥkhāya kevalam
jīvitam maraṇāya eva bata māyā-vijṛmbhitam
73. sarvāḥ sampadaḥ āpadaḥ (eva),
sukham kevalam duḥkhāya (eva),
jīvitam maraṇāya eva.
bata,
(etat) māyā-vijṛmbhitam!
73. All prosperities are [ultimately] calamities. Joy leads solely to sorrow. Life itself is merely for death. Oh, what a powerful display of illusion (māyā)!
बहून्कालपरावर्तानिष्टानिष्टान्सुखं मनाक् ।
पश्यन्प्रियवियोगांश्च याति जर्जरतां जनः ॥ ७४ ॥
bahūnkālaparāvartāniṣṭāniṣṭānsukhaṃ manāk ,
paśyanpriyaviyogāṃśca yāti jarjaratāṃ janaḥ 74
74. bahūn kāla-parāvartān iṣṭa-aniṣṭān sukham manāk
paśyan priya-viyogān ca yāti jarjaratām janaḥ
74. janaḥ bahūn kāla-parāvartān iṣṭa-aniṣṭān (ca),
manāk sukham (ca),
priya-viyogān ca paśyan,
jarjaratām yāti
74. A person, observing numerous cycles of time, both desirable and undesirable events, experiencing only a fleeting bit of happiness, and enduring separations from loved ones, inevitably falls into decay.
भोगा विषयसंभोगा भोगा एव फणावताम् ।
दशन्त्येव मनाक् स्पृष्टा दृष्टा नष्टाः प्रतिक्षणम् ॥ ७५ ॥
bhogā viṣayasaṃbhogā bhogā eva phaṇāvatām ,
daśantyeva manāk spṛṣṭā dṛṣṭā naṣṭāḥ pratikṣaṇam 75
75. bhogāḥ viṣayasaṃbhogāḥ bhogāḥ eva phaṇāvatām
daśanti eva manāk spṛṣṭāḥ dṛṣṭāḥ naṣṭāḥ pratikṣaṇam
75. viṣayasaṃbhogāḥ bhogāḥ eva phaṇāvatām bhogāḥ manāk
spṛṣṭāḥ eva daśanti dṛṣṭāḥ naṣṭāḥ pratikṣaṇam
75. Sense-pleasures are truly like the pleasures of hooded creatures (snakes): they bite even when slightly touched, and they are observed to vanish every moment.
आयुर्याति निरायासपदप्राप्तिविवर्जितैः ।
उदर्कभङ्गुराकारैः करालैः कष्टचेष्टितैः ॥ ७६ ॥
āyuryāti nirāyāsapadaprāptivivarjitaiḥ ,
udarkabhaṅgurākāraiḥ karālaiḥ kaṣṭaceṣṭitaiḥ 76
76. āyuḥ yāti nirāyāsapadaprāptivivarjitaiḥ
udarkabhaṅgurākāraiḥ karālaiḥ kaṣṭaceṣṭitaiḥ
76. āyuḥ karālaiḥ kaṣṭaceṣṭitaiḥ udarkabhaṅgurākāraiḥ
nirāyāsapadaprāptivivarjitaiḥ yāti
76. Life passes, characterized by dreadful, painful endeavors whose nature is ultimately fragile, and which are devoid of leading to the attainment of a state of effortlessness.
भोगाशाबद्धतृष्णानामपमानः पदे पदे ।
आलानमवलीनानां वन्यानामिव दन्तिनाम् ॥ ७७ ॥
bhogāśābaddhatṛṣṇānāmapamānaḥ pade pade ,
ālānamavalīnānāṃ vanyānāmiva dantinām 77
77. bhogāśābaddhatṛṣṇānām apamānaḥ pade pade
ālānam avalīnānām vanyānām iva dantinām
77. bhogāśābaddhatṛṣṇānām apamānaḥ pade pade
avalīnānām vanyānām dantinām iva ālānam
77. For those whose craving is bound by the hope of enjoyments, there is disgrace (apamāna) at every step. This state is like a tethering post for wild elephants (dantinām) that have been captured.
संपदः प्रमदाश्चैव तरङ्गोत्सङ्गभङ्गुराः ।
कस्तास्वहिफणाच्छत्रच्छायासु रमते बुधः ॥ ७८ ॥
saṃpadaḥ pramadāścaiva taraṅgotsaṅgabhaṅgurāḥ ,
kastāsvahiphaṇācchatracchāyāsu ramate budhaḥ 78
78. sampadaḥ pramadāḥ ca eva taraṅgotsaṅgabhaṅgurāḥ
kaḥ tāsu ahiphaṇācchattracchāyāsu ramate budhaḥ
78. sampadaḥ ca pramadāḥ eva taraṅgotsaṅgabhaṅgurāḥ
budhaḥ kaḥ tāsu ahiphaṇācchattracchāyāsu ramate
78. Fortunes and women are truly as perishable as the crest of waves. What wise person (budha) would find delight in them, which are like the shade beneath a canopy of snake-hoods?
सत्यं मनोरमाः कामाः सत्यं रम्या विभूतयः ।
किंतु मत्ताङ्गनापाङ्गभङ्गलोलं हि जीवितम् ॥ ७९ ॥
satyaṃ manoramāḥ kāmāḥ satyaṃ ramyā vibhūtayaḥ ,
kiṃtu mattāṅganāpāṅgabhaṅgalolaṃ hi jīvitam 79
79. satyam manoramāḥ kāmāḥ satyam ramyāḥ vibhūtayaḥ
kimtu mattāṅganāpāṅgabhaṅgalolam hi jīvitam
79. kāmāḥ manoramāḥ satyam vibhūtayaḥ ramyāḥ satyam
kimtu jīvitam hi mattāṅganāpāṅgabhaṅgalolam
79. Truly, desires are delightful, and prosperity is indeed charming. But life is truly as fleeting and unsteady as the wavering glance from the corner of an intoxicated woman's eye.
आपातरमणीयेषु रमन्ते विषयेषु ये ।
अत्यन्तविरसान्तेषु पतन्ति निरयेषु ते ॥ ८० ॥
āpātaramaṇīyeṣu ramante viṣayeṣu ye ,
atyantavirasānteṣu patanti nirayeṣu te 80
80. āpātaramaṇīyeṣu ramante viṣayeṣu ye
atyantavirasānteṣu patanti nirayeṣu te
80. ye āpātaramaṇīyeṣu viṣayeṣu ramante te
atyantavirasānteṣu nirayeṣu patanti
80. Those who find delight in sense objects that are charming only at first glance, but whose conclusion is exceedingly unpleasant, they fall into hells.
द्वन्द्वदोषोपरुद्धानि दुःसाध्यान्यस्थिराणि च ।
धनान्यभव्यसेव्यानि मम जातु न तुष्टये ॥ ८१ ॥
dvandvadoṣoparuddhāni duḥsādhyānyasthirāṇi ca ,
dhanānyabhavyasevyāni mama jātu na tuṣṭaye 81
81. dvandvadoṣoparuddhāni duḥsādhyāni asthirāṇi ca
dhanāni abhavyasevyāni mama jātu na tuṣṭaye
81. dvandvadoṣoparuddhāni duḥsādhyāni asthirāṇi ca
abhavyasevyāni dhanāni mama jātu tuṣṭaye na
81. Wealth, which is plagued by the flaws of dualities, difficult to obtain, impermanent, and unworthy of being pursued by noble individuals, will never bring me satisfaction.
आपातमात्रमधुरा दुःखपर्यवसायिनी ।
मोहनायैव लोकस्य लक्ष्मीः क्षणविलासिनी ॥ ८२ ॥
āpātamātramadhurā duḥkhaparyavasāyinī ,
mohanāyaiva lokasya lakṣmīḥ kṣaṇavilāsinī 82
82. āpātamātramadhurā duḥkhaparyavasāyinī
mohanāya eva lokasya lakṣmīḥ kṣaṇavilāsinī
82. āpātamātramadhurā duḥkhaparyavasāyinī
kṣaṇavilāsinī lakṣmīḥ lokasya mohanāya eva
82. Fortune (lakṣmī) is sweet only in its initial appearance and culminates in sorrow; it is merely a momentary splendor, existing solely for the delusion of people.
आपातरमणीयानि विमर्दविसराण्यति ।
दुःखान्यापत्प्रदातृणि संगतानि खलैरिव ॥ ८३ ॥
āpātaramaṇīyāni vimardavisarāṇyati ,
duḥkhānyāpatpradātṛṇi saṃgatāni khalairiva 83
83. āpātaramaṇīyāni vimardavisarāṇi ati duḥkhāni
āpatpradātṛṇi saṅgatāni khalaiḥ iva
83. āpātaramaṇīyāni vimardavisarāṇi ati
āpatpradātṛṇi duḥkhāni khalaiḥ iva saṅgatāni
83. Things that are charming at first glance, but whose consequences are exceedingly troublesome and which bring about misfortune, are like associations with wicked people.
शरदम्बुधरच्छायागत्वर्यो यौवनश्रियः ।
आपातरम्या विषयाः पर्यन्तपरितापिनः ॥ ८४ ॥
śaradambudharacchāyāgatvaryo yauvanaśriyaḥ ,
āpātaramyā viṣayāḥ paryantaparitāpinaḥ 84
84. śaradambudharacchāyāgatvaryaḥ yauvanaśriyaḥ
āpātaramyāḥ viṣayāḥ paryantaparitāpinaḥ
84. yauvanaśriyaḥ śaradambudharacchāyāgatvaryaḥ
viṣayāḥ āpātaramyāḥ paryantaparitāpinaḥ
84. The glories of youth are as fleeting as the shadows of autumn clouds. Sense objects, though delightful at first, ultimately bring anguish.
अन्तकः पर्यवस्थाता जीविते महतामपि ।
चलन्त्यायूंषि शाखाग्रलम्बाम्बूनीव देहिनाम् ॥ ८५ ॥
antakaḥ paryavasthātā jīvite mahatāmapi ,
calantyāyūṃṣi śākhāgralambāmbūnīva dehinām 85
85. antakaḥ paryavasthātā jīvite mahatām api
calanti āyūṃṣi śākhāgralambāmbūni iva dehinām
85. antakaḥ mahatām api jīvite paryavasthātā
dehinām āyūṃṣi śākhāgralambāmbūni iva calanti
85. Death (antaka) stands by as the supervisor even over the lives of the great. The lifespans of embodied beings are transient, like drops of water clinging to the tips of branches.
जीर्यन्ते जीर्यतः केशा हुत्वा जीर्यन्ति जीर्यतः ।
क्षीयते जीर्यते सर्वं तृष्णैवैका न जीर्यते ॥ ८६ ॥
jīryante jīryataḥ keśā hutvā jīryanti jīryataḥ ,
kṣīyate jīryate sarvaṃ tṛṣṇaivaikā na jīryate 86
86. jīryante jīryataḥ keśāḥ hutvā jīryanti jīryataḥ
kṣīyate jīryate sarvam tṛṣṇā eva ekā na jīryate
86. jīryataḥ keśāḥ jīryante jīryataḥ hutvā jīryanti
sarvam kṣīyate jīryate ekā tṛṣṇā eva na jīryate
86. The hairs of an aging person decay. Having offered up (one's vigor), other things decay for the aging person. Everything wastes away and decays, yet craving (tṛṣṇā) alone does not decay.
भोगाभोगातिगहने सर्वस्मिन्कायकानने ।
परमुल्लासमायाति तृष्णैका विषमञ्जरी ॥ ८७ ॥
bhogābhogātigahane sarvasminkāyakānane ,
paramullāsamāyāti tṛṣṇaikā viṣamañjarī 87
87. bhoga-abhoga-atigahane sarvasmin kāya-kānane
param ullāsam āyāti tṛṣṇā ekā viṣa-mañjarī
87. sarvasmin kāya-kānane bhoga-abhoga-atigahane tṛṣṇā ekā viṣa-mañjarī param ullāsam āyāti.
87. Within the entirety of the body (kāya), a profoundly dense jungle of pleasures (bhoga) and their opposites, only the singular poisonous creeper of craving (tṛṣṇā) finds supreme joy.
बाल्यं यौवनवद्याति यौवनं याति बाल्यवत् ।
उपमानोपमेयत्वं भङ्गुरत्वं मिथोऽनयोः ॥ ८८ ॥
bālyaṃ yauvanavadyāti yauvanaṃ yāti bālyavat ,
upamānopameyatvaṃ bhaṅguratvaṃ mitho'nayoḥ 88
88. bālyam yauvanavat yāti yauvanam yāti bālyavat |
upamāna-upameyatvam bhaṅguratvam mithaḥ anayoḥ ||
88. bālyam yauvanavat yāti,
yauvanam bālyavat yāti.
anayoḥ mithaḥ upamāna-upameyatvam bhaṅguratvam (asti).
88. Childhood (bālyam) passes away like youth, and youth passes away like childhood. For these two, their mutual transience (bhaṅguratvam) is the state of being both the standard of comparison and the object of comparison.
जीवितं गलति क्षिप्रं जलमञ्जलिना यथा ।
प्रवाह इव वाहिन्या गतं न विनिवर्तते ॥ ८९ ॥
jīvitaṃ galati kṣipraṃ jalamañjalinā yathā ,
pravāha iva vāhinyā gataṃ na vinivartate 89
89. jīvitam galati kṣipram jalam añjalinā yathā |
pravāhaḥ iva vāhinyā gatam na vinivartate ||
89. jīvitam kṣipram añjalinā jalam yathā galati.
vāhinyā pravāhaḥ iva gatam na vinivartate.
89. Life (jīvitam) quickly slips away, just like water (jalam) from cupped hands. Once it is gone, it does not return, similar to a current (pravāha) in a river (vāhinī).
झटित्येवागतो देहः कुतोऽप्यर्जुनवातवत् ।
याति पश्यत एवास्तं तरङ्गाम्बुददीपवत् ॥ ९० ॥
jhaṭityevāgato dehaḥ kuto'pyarjunavātavat ,
yāti paśyata evāstaṃ taraṅgāmbudadīpavat 90
90. jhaṭiti eva āgataḥ dehaḥ kutaḥ api arjuna-vātavat
| yāti paśyataḥ eva astam taraṅga-ambuda-dīpavat ||
90. dehaḥ jhaṭiti eva kutaḥ api arjuna-vātavat āgataḥ,
paśyataḥ eva taraṅga-ambuda-dīpavat astam yāti.
90. The body (dehaḥ) appears suddenly (jhaṭiti eva) from an unknown source (kutaḥ api), like a whirlwind. Just as one watches, it goes to its end (astam), like a wave (taraṅga), a cloud (ambuda), or a lamp (dīpa).
रम्येष्वरम्यता दृष्टा स्थिरेष्वस्थिरतापि च ।
सत्येष्वसत्यतार्थेषु तेनेह विरसा वयम् ॥ ९१ ॥
ramyeṣvaramyatā dṛṣṭā sthireṣvasthiratāpi ca ,
satyeṣvasatyatārtheṣu teneha virasā vayam 91
91. ramyeṣu aramyatā dṛṣṭā sthireṣu asthiratā api ca
satyeṣu asatyatā artheṣu tena iha virasā vayam
91. वयम् इह तेन रम्येषु अरम्यता दृष्टा स्थिरेषु अस्थिरता अपि च
सत्येषु अर्थेषु असत्यता दृष्टा (implied) विरसा (स्मः implied)
91. In beautiful things, unattractiveness has been observed; and in stable things, instability. Even in things considered real, unreality has been seen in their very purposes. Therefore, we are disheartened here.
सुखं यदात्मविश्रान्तौ गते मनसि सत्त्वताम् ।
पाताले भूतले स्वर्गे तन्न भोगेषु केषुचित् ॥ ९२ ॥
sukhaṃ yadātmaviśrāntau gate manasi sattvatām ,
pātāle bhūtale svarge tanna bhogeṣu keṣucit 92
92. sukham yat ātma-viśrāntau gate manasi sattvatām
pātāle bhūtale svarge tat na bhogeṣu keṣucit
92. यत् सुखम् मनसि सत्त्वताम् गते (सति) आत्मविश्रान्तौ (भवति),
तत् पाताले भूतले स्वर्गे केषुचित् भोगेषु न (भवति)
92. True happiness (sukham) lies in the repose of the self (ātman), when the mind has attained the state of purity (sattvatām). That kind of happiness is not found in any worldly pleasures, whether in the netherworld, on earth, or in heaven.
अपि संपूर्णहृद्यार्थाः पञ्चापीन्द्रियवृत्तयः ।
तावज्जयन्ति मामेता भृङ्गं चित्रलता इव ॥ ९३ ॥
api saṃpūrṇahṛdyārthāḥ pañcāpīndriyavṛttayaḥ ,
tāvajjayanti māmetā bhṛṅgaṃ citralatā iva 93
93. api sampūrṇa-hṛdyārthāḥ pañca api indriya-vṛttayaḥ
tāvat jayanti mām etāḥ bhṛṅgam citra-latāḥ iva
93. अपि संपूर्णहृद्यार्थाः पञ्च इन्द्रियवृत्तयः
अपि एताः तावत् माम् जयन्ति चित्रलताः भृङ्गम् इव
93. Even though the five sense-functions (indriyavṛttayaḥ) have their desires completely fulfilled by pleasing objects, they still conquer me just as colorful vines entangle a bee.
अद्य दीर्घेण कालेन निरहंकृतिना मया ।
स्वर्गापवर्गवैतृष्ण्यमिदमासादितं धिया ॥ ९४ ॥
adya dīrgheṇa kālena nirahaṃkṛtinā mayā ,
svargāpavargavaitṛṣṇyamidamāsāditaṃ dhiyā 94
94. adya dīrgheṇa kālena nirahaṅkṛtinā mayā
svargāpavarga-vaitṛṣṇyam idam āsāditam dhiyā
94. अद्य दीर्घेण कालेन निरहंकृतिना मया धिया
इदम् स्वर्गापवर्गवैतृष्ण्यम् आसादितम्
94. Today, after a long time, I, who am free from ego (ahaṅkāra), have attained through my intellect a state of dispassion towards both heavenly pleasures and final liberation (mokṣa).
चिरमेकान्तविश्रान्त्यै तेनैतन्नभसः पदम् ।
त्वमिवागतवानत्र दृष्टवानस्मि तां कुटीम् ॥ ९५ ॥
ciramekāntaviśrāntyai tenaitannabhasaḥ padam ,
tvamivāgatavānatra dṛṣṭavānasmi tāṃ kuṭīm 95
95. ciraṃ ekāntaviśrāntyai tena etat nabhasaḥ padam
tvam iva āgatavān atra dṛṣṭavān asmi tām kuṭīm
95. tena etat nabhasaḥ padam ciraṃ ekāntaviśrāntyai
tvam iva atra āgatavān tām kuṭīm dṛṣṭavān asmi
95. This place in space (nabhas) has been my solitary retreat (ekāntaviśrānti) for a long time. Therefore, just like you, I came here and have seen that very hut.
अद्यैतत्संपरिज्ञातं यदेषा भवतः कुटी ।
आगन्ता त्वं पुनश्चेति मया तन्न विचारितम् ॥ ९६ ॥
adyaitatsaṃparijñātaṃ yadeṣā bhavataḥ kuṭī ,
āgantā tvaṃ punaśceti mayā tanna vicāritam 96
96. adya etat samparijñātam yat eṣā bhavataḥ kuṭī
āgantā tvam punaḥ ca iti mayā tat na vicāritam
96. adya etat samparijñātam yat eṣā bhavataḥ kuṭī
punaḥ ca tvam āgantā iti mayā tat na vicāritam
96. Today, it has been fully understood that this is your hut. However, I had not considered that you would return again.
तदा त्वत्र मया ज्ञातं कश्चित्सिद्धोऽयमात्मना ।
देहं त्यक्त्वेह निर्वाणं गत इत्यनुमानतः ॥ ९७ ॥
tadā tvatra mayā jñātaṃ kaścitsiddho'yamātmanā ,
dehaṃ tyaktveha nirvāṇaṃ gata ityanumānataḥ 97
97. tadā tu atra mayā jñātam kaścit siddhaḥ ayam ātmanā
deham tyaktvā iha nirvāṇam gataḥ iti anumānataḥ
97. tadā tu atra mayā anumānataḥ jñātam yat kaścit ayam
siddhaḥ ātmanā deham tyaktvā iha nirvāṇam gataḥ iti
97. At that time, I understood by inference that some perfected being (siddha) had, by his own true self (ātman), abandoned his body here and achieved final liberation (nirvāṇa).
एतन्मे भगवन्वृत्तमेषोऽस्मीति यथास्थितम् ।
मया ते कथितं सर्वं यथा जानासि तत्कुरु ॥ ९८ ॥
etanme bhagavanvṛttameṣo'smīti yathāsthitam ,
mayā te kathitaṃ sarvaṃ yathā jānāsi tatkuru 98
98. etat me bhagavan vṛttam eṣaḥ asmi iti yathāsthitam
mayā te kathitam sarvam yathā jānāsi tat kuru
98. bhagavan etat me vṛttam eṣaḥ asmi iti yathāsthitam
mayā te sarvam kathitam yathā jānāsi tat kuru
98. O venerable one (bhagavan), this account (vṛtta) of mine, 'I am this' (eṣaḥ asmi), is as it truly stands (yathāsthitam). I have told you everything. Therefore, act as you deem fit.
सिद्धैर्न यावदवधानपरैर्विचार्य निर्णीतमुत्तमधियान्तरशेषवस्तु ।
तावत्त्रिकालकलनं न विदन्ति किंचिदित्यब्जजादिमनसोऽपि मुने स्वभावः ॥ ९९ ॥
siddhairna yāvadavadhānaparairvicārya nirṇītamuttamadhiyāntaraśeṣavastu ,
tāvattrikālakalanaṃ na vidanti kiṃcidityabjajādimanaso'pi mune svabhāvaḥ 99
99. siddhaiḥ na yāvat avadhānaparaiḥ vicārya
nirṇītam uttamadhiyā antaraśeṣavastu
tāvat trikālakalanam na vidanti kiñcit
iti abjajādīmanasaḥ api mune svabhāvaḥ
99. mune,
yāvat avadhānaparaiḥ uttamadhiyā siddhaiḥ antaraśeṣavastu vicārya nirṇītam na (bhavati),
tāvat trikālakalanam kiñcit na vidanti.
iti abjajādīmanasaḥ api svabhāvaḥ.
99. O sage, as long as perfected beings, deeply focused and employing their supreme intellect, have not thoroughly ascertained the entire inner reality, they remain unaware of anything concerning the calculation of past, present, and future. Indeed, this is the very intrinsic nature (svabhāva) even for minds like Brahmā's and other exalted beings.

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 (current chapter) Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 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