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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-7, chapter-95

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श्रीवसिष्ठ उवाच ।
ततश्चिदाकाशवपुर्भूतपञ्चकवर्जितः ।
विहरन्नहमाकाशे पिशाच इव संस्थितः ॥ १ ॥
śrīvasiṣṭha uvāca ,
tataścidākāśavapurbhūtapañcakavarjitaḥ ,
viharannahamākāśe piśāca iva saṃsthitaḥ 1
1. tataḥ cidākāśavapuḥ bhūtapañcakavarjitaḥ
viharan aham ākāśe piśācaḥ iva saṃsthitaḥ
1. tataḥ aham cidākāśavapuḥ bhūtapañcakavarjitaḥ
ākāśe viharan piśācaḥ iva saṃsthitaḥ
1. Śrī Vasiṣṭha said: Then, with a body of pure consciousness-space (cidākāśa) and devoid of the five gross elements, I (ahaṃ) wandered in space (ākāśa), existing like a ghost (piśāca).
न मां पश्यन्ति चन्द्रार्कशक्रा हरिहरादयः ।
न देवसिद्धगन्धर्वकिंनरा नाप्सरोगणाः ॥ २ ॥
na māṃ paśyanti candrārkaśakrā hariharādayaḥ ,
na devasiddhagandharvakiṃnarā nāpsarogaṇāḥ 2
2. na mām paśyanti candrārkaśakrāḥ hariharādayaḥ
na devasiddhagandharvakiṃnarāḥ na apsarogaṇāḥ
2. candrārkaśakrāḥ hariharādayaḥ na mām paśyanti
devasiddhagandharvakiṃnarāḥ na apsarogaṇāḥ (ca māṃ na paśyanti)
2. Neither the Moon, the Sun, Indra, Viṣṇu, Śiva, and other prominent deities (Hari-Hara-ādayaḥ) see me. Nor do the gods, perfected beings (siddhas), celestial musicians (gandharvas), mythical beings (kiṃnaras), or groups of celestial nymphs (apsarogaṇāḥ) see me.
नाक्रामन्ति मयाक्रान्ता न च श्रृण्वन्ति मद्वचः ।
इत्यहं मोहमापन्नो विक्रीत इव सज्जनः ॥ ३ ॥
nākrāmanti mayākrāntā na ca śrṛṇvanti madvacaḥ ,
ityahaṃ mohamāpanno vikrīta iva sajjanaḥ 3
3. na ākrāmanti mayā ākrāntāḥ na ca śṛṇvanti mat
vacaḥ iti aham moham āpannaḥ vikrītaḥ iva sajjanaḥ
3. mayā ākrāntāḥ na ākrāmanti ca na mat vacaḥ śṛṇvanti
iti aham moham āpannaḥ vikrītaḥ sajjanaḥ iva
3. Even those whom I have conquered do not attack, nor do they listen to my words. Thus, I am overcome by delusion, like an honorable person (sajjana) who has been sold.
अथ चिन्तितवानस्मि सत्यकामा इमे वयम् ।
पश्यन्तु मां सुरगणास्तेन तस्मिन्सुरालये ॥ ४ ॥
atha cintitavānasmi satyakāmā ime vayam ,
paśyantu māṃ suragaṇāstena tasminsurālaye 4
4. atha cintitavān asmi satyakāmāḥ ime vayam
paśyantu mām suragaṇāḥ tena tasmin surālaye
4. atha aham cintitavān asmi ime vayam satyakāmāḥ
tena suragaṇāḥ mām tasmin surālaye paśyantu
4. Then I thought: 'We are truly resolute. Therefore, let the hosts of gods see me in that divine abode!'
द्रष्टुं प्रवृत्ता मामग्रे वास्तव्याः सर्व एव ते ।
झटित्येव पुरं प्राप्तमिन्द्रजालद्रुमं यथा ॥ ५ ॥
draṣṭuṃ pravṛttā māmagre vāstavyāḥ sarva eva te ,
jhaṭityeva puraṃ prāptamindrajāladrumaṃ yathā 5
5. draṣṭum pravṛttāḥ mām agre vāstavyāḥ sarve eva te
jhaṭiti eva puram prāptam indrajāladrumam yathā
5. agre sarve eva te vāstavyāḥ mām draṣṭum pravṛttāḥ
yathā indrajāladrumam puram jhaṭiti eva prāptam
5. All those residents immediately came forward to see me in front. It was as if a city had appeared instantly, like a magical tree (indrajāla-druma).
अथ गीर्वाणगेहेषु संपन्नो व्यवहार्यहम् ।
यथास्थितसमाचारः स्थितो निःशङ्कचेष्टितः ॥ ६ ॥
atha gīrvāṇageheṣu saṃpanno vyavahāryaham ,
yathāsthitasamācāraḥ sthito niḥśaṅkaceṣṭitaḥ 6
6. atha gīrvāṇageheṣu sampannaḥ vyavahārī aham
yathāsthitasamācāraḥ sthitaḥ niḥśaṅkaceṣṭitaḥ
6. atha aham gīrvāṇageheṣu sampannaḥ vyavahārī
yathāsthitasamācāraḥ niḥśaṅkaceṣṭitaḥ sthitaḥ
6. Then, in the abodes of the gods, I became an active agent (vyavahārin), remaining with established conduct and fearless actions.
यैरविज्ञातवृत्तान्तैर्दृष्टोऽहमजिरोत्थितः ।
वसिष्ठः पार्थिव इति लोकेषु प्रथितोऽस्मि तैः ॥ ७ ॥
yairavijñātavṛttāntairdṛṣṭo'hamajirotthitaḥ ,
vasiṣṭhaḥ pārthiva iti lokeṣu prathito'smi taiḥ 7
7. yaiḥ avijñātavṛttāntaiḥ dṛṣṭaḥ aham ajira utthitaḥ
vasiṣṭhaḥ pārthivaḥ iti lokeṣu prathitaḥ asmi taiḥ
7. avijñātavṛttāntaiḥ yaiḥ ajirotthitaḥ aham dṛṣṭaḥ
taiḥ lokeṣu vasiṣṭhaḥ pārthivaḥ iti prathitaḥ asmi
7. Those who saw me rise from the ground, unaware of my true origin, called me 'Vasiṣṭha, the Earthly One,' and by them, I became famous throughout the worlds.
व्योमन्यादित्यरश्मिभ्यो दृष्टोऽहं यैर्नभोगतैः ।
वसिष्ठस्तैजस इति लोकेषु प्रथितोऽस्मि तैः ॥ ८ ॥
vyomanyādityaraśmibhyo dṛṣṭo'haṃ yairnabhogataiḥ ,
vasiṣṭhastaijasa iti lokeṣu prathito'smi taiḥ 8
8. vyomani ādityaraśmibhyaḥ dṛṣṭaḥ aham yaiḥ nabhogataiḥ
vasiṣṭhaḥ taijasaḥ iti lokeṣu prathitaḥ asmi taiḥ
8. nabhogataiḥ yaiḥ vyomani ādityaraśmibhyaḥ aham dṛṣṭaḥ
taiḥ lokeṣu vasiṣṭhaḥ taijasaḥ iti prathitaḥ asmi
8. Those celestial beings who saw me appear in the sky from the sun's rays called me 'Vasiṣṭha, the Luminous One,' and by them, I became famous throughout the worlds.
वातात्समुदितो दृष्टो यैरहं गगनास्पदैः ।
सिद्धैर्वातवसिष्ठाख्यस्तैरहं समुदाहृतः ॥ ९ ॥
vātātsamudito dṛṣṭo yairahaṃ gaganāspadaiḥ ,
siddhairvātavasiṣṭhākhyastairahaṃ samudāhṛtaḥ 9
9. vātāt samuditaḥ dṛṣṭaḥ yaiḥ aham gaganāspadaiḥ
siddhaiḥ vātavasiṣṭhākhyaḥ taiḥ aham samudāhṛtaḥ
9. gaganāspadaiḥ siddhaiḥ yaiḥ aham vātāt samuditaḥ
dṛṣṭaḥ taiḥ aham vātavasiṣṭhākhyaḥ samudāhṛtaḥ
9. Those perfected beings (Siddhas) who have their abode in the sky saw me emerge from the wind. By them, I was named Vāta-Vasiṣṭha.
यैरहं सलिलाद्दृष्टः प्रोत्थितस्तैर्मुनीश्वरैः ।
उक्तो वारिवसिष्ठोऽहमिति मे जन्मसंततिः ॥ १० ॥
yairahaṃ salilāddṛṣṭaḥ protthitastairmunīśvaraiḥ ,
ukto vārivasiṣṭho'hamiti me janmasaṃtatiḥ 10
10. yaiḥ aham salilāt dṛṣṭaḥ protthitaḥ taiḥ munīśvaraiḥ
uktaḥ vārivasiṣṭhaḥ aham iti me janmasaṃtatiḥ
10. yaiḥ munīśvaraiḥ aham salilāt protthitaḥ dṛṣṭaḥ
taiḥ aham vārivasiṣṭhaḥ uktaḥ iti me janmasaṃtatiḥ
10. Those chief sages (munīśvaraḥ) who saw me emerge from the water called me 'Vāri-Vasiṣṭha.' Thus, this is the lineage of my births.
ततःप्रभृति लोकेऽहं पार्थिवः प्रथितः क्वचित् ।
अम्मयः क्वचिदन्येषां तैजसो मारुतः क्वचित् ॥ ११ ॥
tataḥprabhṛti loke'haṃ pārthivaḥ prathitaḥ kvacit ,
ammayaḥ kvacidanyeṣāṃ taijaso mārutaḥ kvacit 11
11. tataḥprabhṛti loke aham pārthivaḥ prathitaḥ kvacit
ammayaḥ kvacit anyeṣām taijasaḥ mārutaḥ kvacit
11. tataḥprabhṛti aham loke kvacit pārthivaḥ kvacit ammayaḥ
anyeṣām kvacit taijasaḥ kvacit mārutaḥ prathitaḥ
11. From that time onwards, I became renowned in the world: sometimes as earthly (pārthiva), sometimes as watery (ammaya); and among other elements, sometimes as fiery (taijasa), and sometimes as airy (māruta).
अथ कालेन मे तत्र तस्मिन्नेवातिवाहिके ।
आधिभौतिकता देहे रूढा रूढान्तरेरिता ॥ १२ ॥
atha kālena me tatra tasminnevātivāhike ,
ādhibhautikatā dehe rūḍhā rūḍhāntareritā 12
12. atha kālena me tatra tasmin eva ativāhike
ādhibhautikatā dehe rūḍhā rūḍhāntareritā
12. atha kālena me ādhibhautikatā tatra tasmin
eva ativāhike dehe rūḍhā rūḍhāntareritā
12. Then, in the course of time, my gross physical manifestation (ādhibhautikatā) became firmly established there, in that very subtle (ativāhika) body, having been impelled by an inherent, established (principle).
यदेतदातिवाहित्वमाधिभौतिकता च खम् ।
द्वयमप्येकदेहात्म ततः कचति मे चितिः ॥ १३ ॥
yadetadātivāhitvamādhibhautikatā ca kham ,
dvayamapyekadehātma tataḥ kacati me citiḥ 13
13. yat etat ativāhitvam ādhibhautikatā ca kham
dvayam api ekadehātma tataḥ kacati me citiḥ
13. yat etat ativāhitvam ca ādhibhautikatā ca kham dvayam api ekadehātma,
tataḥ me citiḥ kacati
13. That which is this subtle nature (ativāhitva) and gross physical nature (ādhibhautikatā) - indeed, this pair also has a single body as its intrinsic nature (ātman). Therefore, my consciousness (citi) shines forth.
एवमात्म क्वचिद्व्योम कचनात्माप्यहं नभः ।
परमेव निराकारं युष्मास्वाकारवानपि ॥ १४ ॥
evamātma kvacidvyoma kacanātmāpyahaṃ nabhaḥ ,
parameva nirākāraṃ yuṣmāsvākāravānapi 14
14. evam ātma kvacit vyoma kacana ātmā api aham
nabhaḥ param eva nirākāram yuṣmāsu ākāravān api
14. evam ātma kvacit vyoma,
kacana ātmā api aham nabhaḥ; [aham] param eva nirākāram [asmi],
api yuṣmāsu ākāravān [asmi]
14. Thus, sometimes the self (ātman) is space (vyoma), and at other times, even I (the ātman) am the sky (nabhaḥ). Though inherently supreme and formless (nirākāra), I am also endowed with form (ākāravān) for you all.
जीवन्मुक्तो व्यवहरंस्तथास्ते ब्रह्मखात्मकः ।
तथैवादेहमुक्तोऽपि तिष्ठति ब्रह्ममात्रकः ॥ १५ ॥
jīvanmukto vyavaharaṃstathāste brahmakhātmakaḥ ,
tathaivādehamukto'pi tiṣṭhati brahmamātrakaḥ 15
15. jīvanmuktaḥ vyavaharan tathā āste brahmakhātmakaḥ
tathā eva adehamuktaḥ api tiṣṭhati brahmamātrakaḥ
15. jīvanmuktaḥ vyavaharan tathā brahmakhātmakaḥ āste.
tathā eva adehamuktaḥ api brahmamātrakaḥ tiṣṭhati.
15. A person liberated while living (jīvanmukta) continues to engage in worldly activities, yet remains established in their nature (ātman) as Brahman, boundless like space. Similarly, even one liberated after transcending the body remains solely as Brahman.
मम न ब्रह्मतापेता तादृग्व्यवहृतेरपि ।
असंभवादन्यदृशो युष्मदादिष्वहं त्वहम् ॥ १६ ॥
mama na brahmatāpetā tādṛgvyavahṛterapi ,
asaṃbhavādanyadṛśo yuṣmadādiṣvahaṃ tvaham 16
16. mama na brahmatā apetā tādṛk vyavahṛteḥ api
asaṃbhavāt anyadṛśaḥ yuṣmadādiṣu aham tu aham
16. mama brahmatā na apetā tādṛk vyavahṛteḥ api.
anyadṛśaḥ asaṃbhavāt yuṣmadādiṣu aham tu aham.
16. My intrinsic nature as Brahman (brahmatā) is not lost even through such worldly engagement, because it is impossible for this nature to be different among 'you' and others. Indeed, I am the ultimate 'I' (ātman).
यथाऽज्ञस्य स्वप्ननरे निर्जन्मनि निराकृतौ ।
आधिभौतिकताबुद्धिस्तथा मे जगतोपि च ॥ १७ ॥
yathā'jñasya svapnanare nirjanmani nirākṛtau ,
ādhibhautikatābuddhistathā me jagatopi ca 17
17. yathā ajñasya svapnanare nirjanmani nirākṛtau
ādhibhautikatābuddhiḥ tathā me jagataḥ api ca
17. yathā ajñasya svapnanare nirjanmani nirākṛtau ādhibhautikatābuddhiḥ,
tathā me jagataḥ api ca.
17. Just as an ignorant person (ajña) mistakenly holds the notion of material reality (ādhibhautikatābuddhi) regarding a dream-figure - which is inherently unborn and unsubstantial - similarly, my (enlightened) understanding of the world (jagat) is also of this nature (i.e., that it is ultimately illusory).
एवमेवावभासन्ते सर्व एव स्वयंभुवः ।
सर्गाश्च न तु जायन्ते प्रयाता इव चोदिताः ॥ १८ ॥
evamevāvabhāsante sarva eva svayaṃbhuvaḥ ,
sargāśca na tu jāyante prayātā iva coditāḥ 18
18. evam eva avabhāsante sarve eva svayaṃbhuvaḥ
sargāḥ ca na tu jāyante prayātāḥ iva ca uditāḥ
18. evam eva sarve eva svayaṃbhuvaḥ avabhāsante.
sargāḥ ca na tu jāyante,
prayātāḥ iva ca uditāḥ.
18. In this very manner, all self-existent realities (svayaṃbhū) manifest themselves. And creations (sarga) are not truly born, but rather appear as if they have both departed (ceased to be real) and arisen (become manifest).
एष सोहमिहाकाशवसिष्ठः पुष्टतामिव ।
गतोऽद्य स्वात्मनाभ्यासाद्भवतां वा भवत्स्थितिः ॥ १९ ॥
eṣa sohamihākāśavasiṣṭhaḥ puṣṭatāmiva ,
gato'dya svātmanābhyāsādbhavatāṃ vā bhavatsthitiḥ 19
19. eṣaḥ saḥ aham iha ākāśavasiṣṭhaḥ puṣṭatām iva gataḥ
adya svātmanā abhyāsāt bhavatām vā bhavatsthitiḥ
19. iha svātmanā abhyāsāt eṣaḥ saḥ aham adya ākāśavasiṣṭhaḥ puṣṭatām iva gataḥ.
vā bhavatām bhavatsthitiḥ.
19. Here, I am that very one who, through the practice (abhyāsa) of my own self (ātman), has today attained a state of fullness, like space itself. Or, indeed, it is your very own state of being.
आकाशात्मान एवैते सर्व एव स्वयंभुवः ।
यथा त्वेतन्मनोमात्रमिमे सर्गास्तथैव हि ॥ २० ॥
ākāśātmāna evaite sarva eva svayaṃbhuvaḥ ,
yathā tvetanmanomātramime sargāstathaiva hi 20
20. ākāśātmānaḥ eva ete sarve eva svayambhavaḥ yathā
tu etat manaḥmātram ime sargāḥ tathā eva hi
20. ete sarve eva ākāśātmānaḥ eva svayambhavaḥ.
yathā tu etat manaḥmātram [asti],
tathā eva hi ime sargāḥ [santi].
20. Indeed, these [phenomena] have the very nature (ātman) of space (ākāśa); all of them are self-manifest (svayambhū). Just as this [world] is merely an emanation of the mind, so too are these creations (sarga) exactly the same.
अहमादिरयं सर्गस्त्वपरिज्ञानदोषतः ।
वेताल इव बालानां गतो वो वज्रसारताम् ॥ २१ ॥
ahamādirayaṃ sargastvaparijñānadoṣataḥ ,
vetāla iva bālānāṃ gato vo vajrasāratām 21
21. ahamādiḥ ayam sargaḥ tu aparijñānadoṣataḥ
vetālaḥ iva bālānām gataḥ vaḥ vajrasāratām
21. aparijñānadoṣataḥ ayam ahamādiḥ sargaḥ,
bālānām vetālaḥ iva,
vaḥ vajrasāratām gataḥ [asti].
21. This creation (sarga), whose beginning is the sense of 'I' (ahaṅkāra), has, due to the defect of non-comprehension, attained for you a diamond-like firmness, just as a ghost appears real to children.
परिज्ञातस्तु कालेन स्वल्पेनैवोपशाम्यति ।
वासनातानवात्स्नेहो बन्धौ दूरगते यथा ॥ २२ ॥
parijñātastu kālena svalpenaivopaśāmyati ,
vāsanātānavātsneho bandhau dūragate yathā 22
22. parijñātaḥ tu kālena svalpena eva upaśāmyati
vāsanātānavāt snehaḥ bandhau dūragate yathā
22. tu parijñātaḥ [san ayam sargaḥ] svalpena kālena eva upaśāmyati.
yathā dūragate bandhau vāsanātānavāt snehaḥ [upaśāmyati],
tathā eva ayam sargaḥ upaśāmyati.
22. But when it is properly understood, it subsides quickly, indeed, in a very short time. This is just like the affection (sneha) for a relative who has gone far away, which naturally diminishes as the mental impressions (vāsanā) weaken.
घनत्वमहमासाद्य तथा सर्गस्य शाम्यति ।
परिज्ञाता यथा स्वप्ननिधेरादेयभावना ॥ २३ ॥
ghanatvamahamāsādya tathā sargasya śāmyati ,
parijñātā yathā svapnanidherādeyabhāvanā 23
23. ghanatvam aham āsādya tathā sargasya śāmyati
| parijñātā yathā svapnanidheḥ ādeya-bhāvanā
23. yathā svapnanidheḥ ādeya-bhāvanā parijñātā [satyām śāmyati],
tathā aham sargasya ghanatvam āsādya [tat ghanatvam] śāmyati
23. Just as the thought of acquiring a treasure (nidhi) from a dream (svapna) vanishes once its nature is fully comprehended, similarly, upon my experiencing the dense, substantial nature (ghanatvam) of creation (sarga), it then subsides.
शाम्यन्ति संपरिज्ञाताः सकला दृश्यदृष्टयः ।
यथा मरुनदीवेगवारिग्रहणबुद्धयः ॥ २४ ॥
śāmyanti saṃparijñātāḥ sakalā dṛśyadṛṣṭayaḥ ,
yathā marunadīvegavārigrahaṇabuddhayaḥ 24
24. śāmyanti saṃparijñātāḥ sakalāḥ dṛśyadṛṣṭayaḥ
| yathā marunadīvegavārigrahaṇabuddhayaḥ
24. yathā marunadīvegavārigrahaṇabuddhayaḥ [saṃparijñātāḥ śāmyanti],
[tathā] sakalāḥ dṛśyadṛṣṭayaḥ saṃparijñātāḥ śāmyanti
24. All perceptions of the visible (dṛśya) world, once completely understood, subside, just as the intentions to collect water from the swift current (vega) of a desert river (marunadī) vanish (when their futility is realized).
महारामायणप्रायशास्त्रप्रेक्षणमात्रतः ।
एतदासाद्यते नित्यं किमेतावति दुष्करम् ॥ २५ ॥
mahārāmāyaṇaprāyaśāstraprekṣaṇamātrataḥ ,
etadāsādyate nityaṃ kimetāvati duṣkaram 25
25. mahārāmāyaṇaprāyaśāstraprakṣaṇamātrataḥ |
etat āsādyate nityam kim etāvati duṣkaram
25. mahārāmāyaṇaprāyaśāstraprakṣaṇamātrataḥ etat nityam āsādyate.
etāvati kim duṣkaram?
25. This (understanding) is constantly attained merely by studying scriptures like the Mahā-Rāmāyaṇa. What is so difficult in this (path)?
संसारवासनाभावरूपे सक्ता नु यस्य धीः ।
मन्दो मोक्षे निराकाङ्क्षी स श्वा कीटोऽथवा जनः ॥ २६ ॥
saṃsāravāsanābhāvarūpe saktā nu yasya dhīḥ ,
mando mokṣe nirākāṅkṣī sa śvā kīṭo'thavā janaḥ 26
26. saṃsāravāsanābhāvarūpe saktā nu yasya dhīḥ |
mandaḥ mokṣe nirākāṅkṣī saḥ śvā kīṭaḥ athavā janaḥ
26. yasya dhīḥ saṃsāravāsanābhāvarūpe saktā nu,
(yaś ca) mokṣe nirākāṅkṣī,
saḥ mandaḥ,
śvā kīṭaḥ athavā janaḥ
26. Whose intellect (dhīḥ) is indeed attached to the state of absence of worldly desires (saṃsāravāsanā), yet remains indifferent towards (mokṣa) liberation, that dull-witted one is but a dog, an insect, or a mere common person.
भोगाभोगः किलायं यः स जीवन्मुक्तबुद्धिना ।
कीदृशो भुज्यमानः स्यात्कीदृक्स्यान्मौर्ख्यसेविना ॥ २७ ॥
bhogābhogaḥ kilāyaṃ yaḥ sa jīvanmuktabuddhinā ,
kīdṛśo bhujyamānaḥ syātkīdṛksyānmaurkhyasevinā 27
27. bhogābhogaḥ kila ayam yaḥ saḥ jīvanmuktabuddhinā |
kīdṛśaḥ bhujyamānaḥ syāt kīdṛk syāt maurkhyasevinā ||
27. kila ayam yaḥ bhogābhogaḥ saḥ jīvanmuktabuddhinā bhujyamānaḥ
kīdṛśaḥ syāt? maurkhyasevinā (bhujyamānaḥ) kīdṛk syāt?
27. Indeed, what kind of enjoyment and its complete experience would this be when enjoyed by someone whose intellect is like that of a liberated living being? And what kind would it be for one who indulges in foolishness?
महारामायणप्रायशास्त्रप्रेक्षणमात्रतः ।
अन्तःशीतलतोदेति परार्थेषु हिमोपमा ॥ २८ ॥
mahārāmāyaṇaprāyaśāstraprekṣaṇamātrataḥ ,
antaḥśītalatodeti parārtheṣu himopamā 28
28. mahārāmāyaṇaprāyaśāstraprekṣaṇamātrataḥ |
antaḥ śītalatā udeti parārtheṣu himopamā ||
28. mahārāmāyaṇaprāyaśāstraprekṣaṇamātrataḥ antaḥ śītalatā udeti,
(sā ca) parārtheṣu himopamā (bhavati).
28. Merely by studying scriptures similar to the Mahārāmāyaṇa, an inner coolness arises, which is comparable to ice when dealing with the affairs of others.
मोक्षः शीतलचित्तत्वं बन्धः संतप्तचित्तता ।
एतस्मिन्नपि नार्थित्वमहो लोकस्य मूढता ॥ २९ ॥
mokṣaḥ śītalacittatvaṃ bandhaḥ saṃtaptacittatā ,
etasminnapi nārthitvamaho lokasya mūḍhatā 29
29. mokṣaḥ śītalacittatvam bandhaḥ saṃtaptacittatā |
etasmin api na arthitvam aho lokasya mūḍhatā ||
29. mokṣaḥ śītalacittatvam,
bandhaḥ saṃtaptacittatā (ca asti).
etasmin api arthitvam na (dṛśyate).
aho lokasya mūḍhatā!
29. Final liberation (mokṣa) is a cool and calm mind; bondage is an agitated and distressed mind. Despite this clear understanding, there is no desire or interest in it! Oh, the utter foolishness of people!
अयं प्रकृत्या विषयैर्वशीकृतः परस्परं स्त्रीधनलोलुपो जनः ।
यथार्थसंदर्शनतः सुखी भवेन्मुमुक्षुशास्त्रार्थविचारणादितः ॥ ३० ॥
ayaṃ prakṛtyā viṣayairvaśīkṛtaḥ parasparaṃ strīdhanalolupo janaḥ ,
yathārthasaṃdarśanataḥ sukhī bhavenmumukṣuśāstrārthavicāraṇāditaḥ 30
30. ayam prakṛtyā viṣayaiḥ vaśīkṛtaḥ
parasparam strīdhanalolupaḥ janaḥ |
yathārthasaṃdarśanataḥ sukhī bhavet
mumukṣuśāstrārthavicāraṇāditaḥ ||
30. prakṛtyā viṣayaiḥ vaśīkṛtaḥ parasparam strīdhanalolupaḥ ayam janaḥ yathārthasaṃdarśanataḥ mumukṣuśāstrārthavicāraṇāditaḥ (ca) sukhī bhavet.
30. This person, by their intrinsic nature (prakṛti), is subdued by sense objects, craving women and wealth in their interactions. Such a person would become truly happy through the clear perception of reality and by deeply contemplating the meaning of scriptures sought by those aspiring for final liberation (mokṣa).
श्रीवाल्मीकिरुवाच ।
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ३१ ॥
śrīvālmīkiruvāca ,
ityuktavatyatha munau divaso jagāma sāyaṃtanāya vidhaye'stamino jagāma ,
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmākṣaye ravikaraiśca sahājagāma 31
31. śrīvālmīkiḥ uvāca iti uktavati atha munau
divasaḥ jagāma sāyaṃtanāya vidhaye astaminaḥ
jagāma snātuṃ sabhā kṛtanamaskaraṇā
jagāma śyāmākṣaye ravikaraiḥ ca saha ājagāma
31. śrīvālmīkiḥ uvāca atha munau iti uktavati
divasaḥ sāyaṃtanāya vidhaye jagāma astaminaḥ
(api) jagāma kṛtanamaskaraṇā sabhā snātuṃ
jagāma śyāmākṣaye ca ravikaraiḥ saha ājagāma
31. Śrī Vālmīki said: After the sage had thus spoken, the day passed for the evening rituals, and the setting sun departed. The assembly, having offered salutations, went to bathe. And then, at the fading of night, it (the new day) arrived along with the sunbeams.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2) (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 (current chapter) 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