Monday 12 October 2015

(47) Do not be a Knowledge-pecker

​ EXTRACT FROM MUMUKSHU VYAVAHAARA PRAKARANAM

शास्त्रोपदेशसौजन्यप्रज्ञातज्ञसमागमैरन्तरान्तर​संपन्नधर्मार्थोपार्जनक्रियः
तावद्विचारयेत्प्राज्ञो यावद्विश्रान्तिमात्मनि संप्रयात्यपुनर्नाशां शान्तिं तुर्यपदाभिधाम्
With the help of the interpretation of the scripture offered by Knowers; developing the conduct required for such a quest; discussing the same with learned men and the Knowers staying in their company; a wise man should develop the understanding by the gradual process of one truth after the other, till the time the restful state in one’s essence is obtained which is known by the name of Turyaa (Fourth transcendental state), which is the extreme tranquil state of Brahman and, which never gets destroyed.
(Jaagrat, Svapna and Sushupti will rise up with the destruction of each other; but Turyaa state will stay as the basic awareness of oneself, through all the three states, and will never cease to be; because it is the Supreme knowledge state called Nirvaana.)
तुर्यविश्रान्तियुक्तस्य प्रतीपस्य भवार्णवात्जीवतोऽजीवतश्चैव गृहस्थ​स्य तथा यतेः
कृतेनाकृतेन्नार्थो श्रुतिस्मृतिविभ्रमैर्निर्मन्दरमिवाम्भोधिः तिष्टति यथास्थितम्
For a person who has attained the restful state of Turyaa, and who has crossed over the waters of the Bhava-Ocean, whether he is with a life (here) or not living here, or be he a householder or an ascetic, there is nothing that is achieved or not achieved by doing something or not doing something; and there is no confusion for him regarding any Smriti or Shruti which explain the Para Brahman, like the unperturbed ocean without the Mandara-churning; and he stays as he is in whatever life-style he is accustomed to.
एकांशेनोपमानानामुपमेयसधर्मता बोद्धव्यं बोध्यबोधाय स्थेयं बोधचञ्चुना
For the understanding of what is to be understood, one should understand the similar-point that has to be accepted through the examples of Upmaanas in the Upameya. One should not act like a BodhaCanchu (a beak ready to peck at any knowledge).
यया कदाचिद्युक्त्या तु बोद्धव्यं बोध्यमेव ते युक्तायुक्तं न पश्यन्ति व्याकुला बोधचञ्चवः ।
Somehow through some means conducive to a student’s mind, the truth which has to be understood has to be made understood. The BodhaCanchus are always agitated wanting to find some flaw and do not bother about the purpose that is achieved through these examples.
हृदये संविदाकाशे विश्रान्तेऽनुभवात्मनि वस्तुन्यनर्थं यः प्राहुः बोधचञ्चुः स उच्यते ।
He alone is known as a BodhaCanchu who causes one to stray away from the experience of resting in the Self inside the Heart-space of awareness.
अभिमानविकल्पांशैरज्ञो ज्ञप्तिं विकल्पयेत्बोधं मलिनयत्यन्तः स्वं खमब्देवामलम् ।
Arrogant and conceited about his learning, an ignorant man will argue with fallacious logic and disrupt the understanding of the scripture. He will taint his own mind like the cloud thundering in the sky (making too much noise to impress others; but missing the knowledge that the Scripture contains).
DIRECT EXPERIENCE OF THE TRUTH
सर्वप्रमाणसत्तानां पदमब्धिरपामिव प्रमाणमेकमेवेह प्रत्यक्षं तदतः श्रुणु ।
Ocean is the source of all waters; for all the approved proofs there is only one proof that stands as the source; and that is direct experience of the truth. Listen I will explain it to you.
सर्वाक्षसारमध्यक्षं वेदनं विदुरुत्तमाः नूनं तत्प्रतिपत्सिद्धं तत्प्रत्यक्षमुदाहृतम् ।
Senses bring the knowledge of sensations; the mind collects them and we feel an understanding as a direct experience the foremost fact of any knowledge; so say the wise.
अनुभूतेर्वेदनस्य प्रतिपत्तेर्यथाभिधं प्रत्यक्षमिति नामेह कृतं जीवः स एव नः ।
Sensation; understanding and conclusion; these three steps make the direct experience (Pratyaksha). That alone is the Jeeva which is us.
(Jeeva is an understanding entity who understands something as a direct experience.)
स एव संवित्स​ पुमानहंताप्रत्ययात्मकः स ययोदेति संवित्त्या सा पदार्थेति स्मृता ।
This Jeeva-entity is the awareness, the one who receives knowledge of the world, with a belief in one’s existence; he by his awareness produces some knowledge through his senses; and that knowledge is known as an object with a name and form.
ससंकल्पविकल्पाद्यैर्कृतनानाक्रमभ्रमैर्जगत्तया स्फुरत्यम्बु तरङ्गादितया
यथा प्रागकारणमेवाशु सर्गादौ सर्गलीलया स्फुरित्वा कारणं भूतं प्रत्यक्षं स्वयमात्मनि ।
Like the water rising as waves, with varied conceptions and misconceptions which result in various types of delusions shining as the perceived phenomenon of Jagat, the Supreme state of awareness itself without any cause swells up as the playful appearance of the world, and itself becomes the direct cause of it all.
कारणं त्वविचारोत्थजीवस्यासदपि स्थितं सदिवास्यां जगद्रूपं प्रकृतौ व्यक्तिमागतम् ।
Cause is actually the absence of Vichaara which makes the unreal stay as the real for the Jeeva; and therefore this form of the world has come into existence.
स्वयमेव विचारस्तु स्वतोत्थं स्वकं वपुर्नाशयित्वा करोत्याशु प्रत्यक्षं परमं महत् ।
By oneself, the Vichaara rises; destroys one’s false existence and directly makes one experience the Supreme state.
विचारवान्विचारोऽप्यात्मानमवगच्छति यदा तदा निरुल्लेखं परमेवावशिष्यते ।
मनस्यनीहिते शान्ते स्वबुद्धीन्द्रियकर्मभिभिर्न​ हि कश्चित्कृतैरर्थो नाकृतैरप्यभावनात् ।
मनस्यनीहिते शान्ते न प्रवर्तन्तैव ते कर्मेन्द्रियाणि कर्मादावसंचारितयन्त्रवत् ।
When the man of Vichaara practices Vichaara and understands one’s true essence, then there remains only the Supreme state beyond description.
When there are no desires in the mind and it is quiet; and since there is no reality seen as the world, a man has no loss or gain achieved by doing or not doing actions with his intellect and senses.
When there are no desires in the mind and it is quiet; the organs of actions do not engage in actions at all, like a machine which is not made to move.
मनोयन्त्रस्य चलने कारणं वेदनं विदुर्प्रणालीदारुमेषस्य रज्जुरन्तर्गता यथा ।
The mind-machine moves because of the collective knowledge brought by the senses, like when the two wooden dolls of goats move inside the water channel, and the rope gets pulled. 
रूपालोकमनस्कारपदार्थव्याकुलं जगत्विद्यते वेदनस्यान्तर्वातान्तः स्पन्दनं यथा ।
The objects are seen with forms by the mind through the senses; and that disturbance will be there as before as the world, yet not affecting in any way, like the movement concealed within the wind.
सर्वात्मवेदनं शुद्दं यथोदेति तदात्मकं भाति प्रसृतदिक्कालबाह्यान्तादेहरूपकम् ।
In whatever way the understanding of the entire world rises in its pure form, the world shines in that manner alone, with the direction and time spread out inside and outside as its body (without divisions).
दृष्ट्वैव दृश्यताभासं स्वरूपं धारयन्स्थितः स्वं यथा यद्रूपं प्रतिभाति तथैव तत् ।
Seeing the appearance of perception he stays as his own form of perceived world.
In whatever way it shines forth (as the truth), the world appears like that only.
स सर्वात्मा यथा तत्र समुल्लासमुपागतः तिष्टत्याशु तथा तत्र तद्रूपेव राजते ।
He as the essence of all, wherever in whichever way he likes, he remains as that only in that form of the world (as a dream-character for others to see.)
सर्वात्मकतया द्रष्टुर्दृश्यत्वमिव युज्यते दृश्यत्वं द्रष्टृसद्भावे दृश्यतामपि न वास्तवी ।
When one exists as the essence of all, the seer is himself the seen.
When the seer is absent as different from the seen, then the seen is not real at all.
अकारणकमेवातो ब्रह्म सिद्धमिदं स्थितं प्रत्यक्षमेव निर्मातृ तस्यांशास्त्वनुमादयः ।
Therefore, this world stays as Brahman only as the direct experience without any cause; the rest of the proofs like Anumaana (inference) etc are part of Pratyaksha alone.
स्वयत्नमात्रे यदुपासको यस्त​द्दैवशब्दमपास्य दूरे
शूरेण साधो पदमुत्तमं तत्स्वपौरुषेणैव हि लभ्यतेऽन्तः ।
Through one’s own effort, devoted to that alone as Daivam, and casting afar the thing which is denoted as the meaning for Daivam, the courageous student will get that excellent state by his own Paurusha, hey Rama.
विचारयाचार्यपरम्पराणां मतेन सत्त्वेन सितेन तावत्यावद्विशुद्धं स्वयमेव बुद्ध्या ह्यनन्तरूपं परमभ्युपैषि ॥
You must engage in Vichaara with your intellect, by understanding the explanations of all the Gurus from ancient times, with the purified conduct, till you attain the endless state of the Supreme where all the divisions are erased off in the realization experience.
आर्यसङ्गमयुक्त्यादौ प्रज्ञां वृद्धिं नयेद्बलात्ततो महापुरुषतां महापुरुषलक्षणैः
At the beginning, one should forcefully increase one’s thinking capacity through the company of the noble; then develop the qualities of the great men by cultivating the qualities of the great men.
यो यो येन गुणेनेह पुरुषः प्रविराजते शिष्यते तं तमेवाशु तस्माद्बुद्धिं विवर्धयेत्
In whatever way anyone excels in whichever quality that alone should be practiced from him; and increase the knowledge.
महापुरुषता ह्येषा शमादिगुणशालिनी सम्यग्ज्ञानं विना राम सिद्धिमेति कांचन
The state of a great man endowed with the noble qualities of Shama etc, will not get attained without the correct knowledge.
ज्ञानाच्छमादयो यान्ति वृद्धिं सत्पुरुषक्रमाः श्लाघनीयाः फलेनान्तर्वृष्टेरिव नवाङ्कुराः
Through knowledge, the qualities of Shama etc increase. The ways of the good are to be eulogized because they end up in the fruit of Realization, like the sprouts rise up to yield fruits by the rain waters.
शमादिभ्यो गुणेभ्यश्च वर्धते ज्ञानमुत्तममन्नात्मकेभ्यो यज्ञेभ्यः शालिवृष्टिरिवोत्तमा।
By the cultivation of qualities like Shama etc, excellence in knowledge increases; like the increase of crops by rains when the sacrifices are performed with cooked rice.
गुणाः शमादयो ज्ञानाच्छमादिभ्यस्तथा ज्ञता परस्परं विवर्धन्ते ते अब्जसरसी यथा
Qualities like Shama etc, increase by knowledge; and by the qualities like Shama etc, knowledge increases. Both help each other to increase like the lotuses and the lake.
ज्ञानं सत्पुरुषाचाराज्ज्ञानात्सत्पुरुषक्रमः परस्परं गतौ वृद्धिं ज्ञानसत्पुरुषक्रमौ
Knowledge by cultivating virtues of the noble, and virtues by knowledge; both knowledge and virtues increase each other.
शमप्रज्ञादिनिपुपुरुषार्थक्रमेण चाभ्यसेत्पुरुषो धीमाञ्ज्ञान​सत्पुरुषक्रमौ  
A wise person should practice the ways of the noble men and seek knowledge by cultivating virtues like Shama, reason and other ordained human endeavors.
यावत्समभ्यस्तौ ज्ञानसत्पुरुषक्रमौ एकोऽपि नैतयोस्तात पुरुषस्येह सिद्ध्यति
As long as one does not practice well the knowledge and the virtues together, one of them alone will not fructify for him as his.
यथा कलमरक्षिण्या गीत्या वितततालया खगोत्सादेन सहितं गीतानन्दः प्रसाध्यते
When the fields are guarded, the women there sing aloud clapping their hands in rhythm, thus making the birds fly away and at the same time get the joy of the song also.
ज्ञानसत्पुरुषेहाभ्यामकर्ता कर्तृरूपिणा तथा पुंसा निरिच्छेन सममासाद्यते पदम्
A man attains the Supreme state without any desire for it also, as if he is trying for it hard, though he is not doing anything actually except the acquirement of Knowledge and virtues which become his nature as such.
सदाचारक्रमो प्रोक्तो मयैवं रघुनन्दन तथोपदिश्यते सम्यगेवं ज्ञानक्रमोsधुना
I have explained to you RaghuNandana, what the conduct of a student should be like; now I will explain in detail the knowledge needed.
इदं यशस्यमायुष्यं पुरुषार्थफलप्रदं तज्ज्ञादाप्ताच्च सच्छास्त्रं श्रोतव्यं किल धीमता
A wise man should listen to this great scripture which will give good fame, long span of life, fulfillment of the human goals, from a Knower who will explain it with affection.
श्रुत्वा त्वं बुद्धिनैर्मल्याद्बलाद्यास्यसि तत्पदं यथा कट​कसंश्लेषात्प्रसादं कलुषं पयः
Listening to this scripture, your intellect will get purified and you will attain that state of the Supreme by force, like the water becoming purified by the contact of the Kataka nut.
विदितवेद्यमिदं हि मनो मुनेर्विवशमेव हि याति परं पदं
यदवबुद्धमखण्डिमुत्तमं तदवबोधदवशान्न जहाति हि
The mind of the Muni which comprehends ‘That which is to be known’, will slide into the Supreme State without any effort. Once ‘That’ which is unbroken and unreachable (beyond space and time) is realized, the state of realization never gets lost again because of the enlightenment.


समाप्तमिदं मुमुक्षुव्यवहारप्रकरणम्




(46) Stories here teach Upanishads truths

EXTRACT FROM MUMUKSHU VYAVAHAARA PRAKARANAM


STORIES AND EXAMPLES IN THIS GRANTHA ARE NOT TO BE DISREGARDED
शृणु तावदिदानीं त्वं कथ्यमानमिदं मया राघव ज्ञानविस्तारं बुद्धिसारतरान्तरं  
Raaghava! Now listen attentively to my speech as I explain in detail this special knowledge which will reflect intermittently some extraordinary truths (which lead you up to the highest state of knowledge step by step.)
यथेदं श्रूयते शास्त्रं तामापातनिकां शृणु विचार्यते यथार्थोयं यथा च परिभाषया  
When this scripture gets taught with required examples of stories and illustrations, as and when you hear the stories, listen to them with full attention and understand the discussion of the meanings, the purport of the usage of particular words, why it is taught, what it is leading to etc properly.
येनेहाननुभूतेsर्थे दृष्टेनार्थेन बोधनं बोधोपकारफलदं तं दृष्टान्तं विदुर्बुधाः  
Drshtaanta (allegorical examples which explain abstract matters) according to the learned, bestows the fruit of understanding, since it is a method of teaching by using an incident or an event that is experienced here in our daily lives.
दृष्टान्तेन विना राम नापूर्वार्थोsवबुध्यते यथा दीपं विना रात्रौ भाण्डोपस्करणं गृहे  
Rama! Without such a presentation of an ordinary day to day event as an example, the abstract knowledge cannot be grasped easily. Utensils in the house cannot be sorted out and arranged at night without the use of a light.
यैर्यैः काकुत्स्थ दृष्टान्तैस्त्वं मयेहावबोध्यसे सर्वे सकारणास्ते हि प्राप्यन्तु सदकारणं
Hey Rama born in the dynasty of noble Kaakutstha! With whatever allegorical examples are used by me to enlighten you, all are there for some purpose of explaining some abstract truth only (not for entertaining purposes), so that they cause the understanding of the causeless truth (even if these examples are taken from the world of unreal objects). 
उपमानोपमेयानां कार्यकारणतोदिता वर्जयित्वा परं ब्रह्म र्वेषामेव विद्यते
Except the state of Para Brahman, the ‘cause and effect connection seen in the compared and the subject of comparison’ is found in all the objects.
ब्रह्मोपदेशे दृष्टान्तो यस्तवेह हि कथ्यते एकदेशसधर्मत्वं तत्रान्तः परिगृह्यते  
Whatever Drshtaanta is given in the process of the teaching, to make you understand the highest truth namely Brahman, you must grasp well as to, what is the common point in both the truth to be explained and the example given thereof.
यो यो नामेह दृष्टान्तो ब्रह्मतत्त्वावबोधने दीयते स स बोद्धव्यः स्वप्नजातो जगद्गतः
Whatever Drshtaanta is given, when explaining the principle of Brahman, you should understand that they belong to the ways of the world which are unreal like that of a dream.
एवं सति निराकारे ब्रह्मण्याकारवान्कथं दृष्टान्त इति नोद्यन्ति मूर्खवैकल्पिकोक्तयः
When it is so, ‘how the formless Brahman is described in an analogy with name and form’; such doubtful statements are forwarded by only the fools.
अन्यासिद्धविरुद्धादिदृग्दृष्टान्तप्रदूषणैर्स्वप्नोपमत्वाज्जगतः समुदेति किंचन
Since the world and its objects are as unreal as those seen in the Svapna, the ‘flaws’ like the unproved, the opposing etc as referring to the objects, as presented by the logicians, have no relevance at all here.
(If an example is given, you cannot take the objects given in the example and show the flaws in them and argue that it is faulty; since objects are not important here, but only the meaning which is conveyed in the example, which helps you understand some abstract truth is to be accepted. (For example, if gold and bangle are mentioned, you cannot ask where the goldsmith is.)
अवस्तु पूर्वापरयोर्वर्तमाने विचारितं यथा जाग्रत्तथा स्वप्नः सिद्धमाबालमागतम्  
From a child to a Siddha, it is an obvious fact that if analyzed well the pros and cons of any object, it is understood as unreal only, be it the Svapna or the Jaagrat.
स्वप्नसंकल्पनाध्यानवरशापौषधादिभिर्यथार्था इह दृष्टान्तास्तद्रूपत्वाज्जगत्स्थितेः
Sometimes the dream-event, a decision conceived, meditation, boon, curse all prove as causing some effect (as a mind-construction only); so the examples are based on such perceived things as the explanation of the world (and the world gets proved to be unreal like the Svapna).
मोक्षोपायकृता ग्रन्थकारेणाऽन्येऽपि ये कृताः ग्रन्थास्तेष्वियमेवैका व्यवस्था बोध्यबोधने
This Grantha is made for the purpose of teaching the path of attaining Moksha. Even in the other Granthas made by him (Vaalmiki), examples are used for explaining abstract matters alone.
स्वप्नाभत्वं जगतः श्रुते शास्त्रेऽवबोध्यते, शीघ्रं पार्यते वक्तुं वाक्किल क्रमवर्तिनी
The similarity of the world-state and the Svapna state is explained in this Shaastra based on the abstract   truths of Upanishads; but it cannot be explained so fast, since the speech has to go in a methodical manner (as per the understanding capacity of the student.)
स्वप्नसंकल्पनाध्याननगराद्युपमं जगत्यतस्त एव दृष्टान्तास्तस्मात्सन्तीह नेतरे ।
Jagat is like a city seen in a dream, or conceived in the mind, or conceived in a meditation (when it is a form of mental worship). Therefore examples are to be taken from there only, and nowhere else.
अकारणे कारणता यद्बोधायोपमीयते तत्र सर्वसाधर्म्यं संभवत्युपमाश्रमैः
Brahman is causeless; but the cause-factor is given in the examples to make one understand the truth of Brahman. You cannot ever try and get the causal factor as a common principle in Brahman and the world, through these examples. 
उपमेयस्योपमानादेकांशेन सधर्मता अङ्गीकार्यावबोधाय धीमता निर्विवादिना
What truth is getting explained through the compared and comparable subject is to be understood by the intelligent student without interrupting the process through fruitless arguments based on dry logic.
अर्थावलोकने दीपादाभामात्रादृते किल स्थानतैलवर्त्यादि किंचिदप्युपयुज्यते
एकदेशसमर्थत्वादुपमेयावबोधनमुपमानं करोत्यङ्ग दीपोऽर्थप्रभया यथा
When you are trying to see an object in darkness, you need the light only; the place, oil, wick etc. do not help except as co-existing factors.
Dear Rama (Anga)! A light shows where the object is, when it is directed at an object; so also, the analogy helps in revealing the common truth that can be grasped when the same factor is observed in the compared and the compared with.
दृष्टान्तस्यांशमात्रेण बोध्यबोधोदये सत्युपादेयतया ग्राह्यो महावाक्यार्थनिश्चयः
By the slightest grasp of the analogy presented as instruction the truth of Brahman which is the main purpose of the book, one should be able to accept the conclusion of the MahaaVaakyas (statements of Upanishads) properly.
न कुतार्किकतामेत्य नाशनीया प्रबुद्धता अनुभूत्यपलापान्तैरपवित्रैर्विकल्पितैः  
One should not lose the understanding of the truths, by taking recourse to fallacious arguments; which push one away from the experience of the truth, which are not sacred (since they prove to be an indirect insult to Upanishad truths) and which rise out of perverted mental states.
विचारणावनुभवकारिवैरिणोऽपि वाङ्ग्मयं त्वनुगतमस्मदादिषु
स्त्रियोक्तमप्यपपरमार्थवैदिकं वचो वचःप्रलपनमेव नागमः
The collection of words of an enemy also, if they reflect the experience that results through rational reasoning process is accepted by people like us who are into the bliss of the supreme.
The words of a dearest wife (or any relative or friend or father or teacher) that are against the truths of Vedas are just some world-patter only; and are not to be accepted as truths.
अस्माकमस्ति मतिरङ्ग तयेति सर्वशास्त्रैकवाक्यकरणं फलितं यतो यः
प्रातीतिकार्थमपशास्त्रनिजाङ्गपुष्टात्संवेदनादितरदस्ति  ततः प्रमाणम्
Anga! What we say is the truth arrived through reason only and they are fructified in us as the essence of all Shaastras (based on the Vedas); whereas the ‘theory arrived at through pure logic’ as belonging to the words and meanings, and one’s own belief and conviction, and not in line with the Vedic thought, cannot be the proof of the Supreme truth.
विशिष्टांशसधर्मत्वमुपमानेषु गृह्यते को भेदः सर्वसादृश्ये तूपमानोपमेययोः
The exact common factor in the Upamaana (compared) and Upameya (compared with thing) are to taken into account; if everything is the same, then what is the difference between Upamaana and Upameya?
दृष्टान्तबुद्दावेकात्मज्ञानशास्त्रार्थवेदनात्महावाक्यार्थसंवित्त्या शान्तिर्निर्वाणमुच्यते
When the abstract truth is understood through an ordinary example seen in the world, the single essence of all the meanings of the Scriptures get understood; and by that knowledge of the great MahaaVaakyas (statements of Upanishads) the silent tranquil state is attained; and that alone is the Nirvaana state.
तस्मद्दृष्टान्तदार्ष्टान्तविकल्पोल्लसितैरलं यया कयाचिद्युक्त्या तु महावाक्यार्थमाश्रयेत्
Therefore, keeping out the unnecessary intervention of questioning the logical flaws in the examples and the truths explained by those examples; somehow you must try to find the truths of MahaaVaakyas through them.
शान्तिः श्रेयः परं विद्धि तत्प्राप्तौ यत्नवान्भव भोक्तव्यमोदनं प्राप्तं किं तत्सिद्धौ विकल्पनैः
Tranquil state (bereft of all perceptions) is the Supreme good to be attained.
Make effort to attain that only. When you have got the sweet dish that is ready to be eaten, why bother about the means of making it and criticize it? (You got the result on hand; so why bother about whether the example was flawed or inappropriate?)
अकारणैर्कारणिभिर्बोधार्थमुपमीयते उपमानैस्तूपमेयैः सदृशैरेकदेशतः
Thought not the cause, the cause is invented to make the student understand the truths (like telling a child to drink the medicine so that it will dream of a moon when asleep); by pointing out the similarity of a single factor in the Upamaana and Upameya.
स्थातव्यं नेह भोगेषु विवेकरहितात्मना उपलोदरसंजातपरिपीनान्धभेकवत्
Without the practice of Viveka, a person should not indulge himself in pleasures like a blind fat frog born inside a rock and staying there (as if that is the only world that is there).
दृष्टान्तैर्यत्नमाश्रित्य जेतव्यं परमं पदं विचारणवता भाव्यं शान्तिशास्त्रार्थशालिना ।
By understanding the abstract truths through the examples by making full effort, one should win over the Supreme state, practicing Vichaara; and the tranquil state alone has to be conceived by the one who is after the correct interpretation of the word-meanings of the scripture.



(45) How to study this great text?

​ EXTRACT FROM MUMUKSHU VYAVAHAARA PRAKARANAM

STUDY OF THIS GRANTHA
बुद्ध्वेदमखिलं शास्त्रं वाचयित्वा विविच्यतामनुभूयत एवैतन्न तूक्तं वरशापवत् ।
Understand this entire Grantha carefully going through each verse; not just reading the surface meaning of the words only; but experiencing it like boon or curse that makes a change in you.
शास्त्रं सुबोधमेवेदं सालंकारविभूषितं काव्यं रसमयं चारु दृष्टान्तैर्प्रतिपादितम् ।
This Shaastra (Vaasishtam) is a Kaavya (poetical) that is easy to understand; is filled with verses with rhetoric excellence, is very interesting with amazing examples and stories.
बुद्ध्यते स्वयमेवेदं किंचित्पदपदार्थवित्स्वयं वस्तु न वेत्तीदं श्रोतव्यं तेन पण्डितात् ।
If a person is a literate (in Sanskrit), he can read and try to understand it himself; but he may not fully grasp the meanings; so it is better he studies it under the guidance of a Pandita (a wise person who has realized its meanings.)
यस्मिन्श्रुते मते ज्ञाते तपोध्यान​जपादिकं मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते ।
If this Shaastra is listened to and understood, a man has no need at all for the practices of penance, meditation, recitation of hymns for attaining the liberation.
एतच्छास्त्रघनाभ्यासात्पौन:पुन्येन वीक्षणात्पाण्डित्यं स्यादपूर्वं हि चित्तसंस्कारपूर्वकं
If a person studies this Shaastra again and again, till he realizes the essence contained within it, he attains the wisdom of the excellent sort; and his mind also is rid of all its faulty dispositions.
अहं जगदिति प्रौढो द्रष्ट्रुदृश्यपिशाचकः पिशाचोsर्कोदयेनेव स्वयं शाम्यत्ययत्नतः
The Pishaachi named the ‘Seer/Seen phenomenon’ (surviving only on the body-identity) has become well rooted in the mind as ‘I’ and the ‘World’. Through sincere effort it will vanish off like the Pishaachi (surviving by consuming flesh), at the rise of the sun.
भ्रमो जगदहं चेति स्थित एवोपशाम्यति स्वप्नमोहःपरिज्ञात इव नो भ्रमत्यलम्  
The delusion of ‘I’ and the ‘world’ subsides off as it is, like a man who wakes up from the dream-delusion is not again affected by the dream-world.
यथा संकल्पनगरैर्पुंसो हर्षविषादिता बाधते तथैवास्मिन्परिज्ञाते जगद्भ्रमः
The good and bad events of the cities built in imagination do not affect a man; similarly the delusion of the world will not affect a man who has understood the truth.
चित्रसर्पः परिज्ञातो न सर्पभयदो यथा दृश्यसर्पः परिज्ञातस्तथा न सुखदुःखदः
परिज्ञानेन सर्पत्वं चित्रसर्पस्य नश्यति यथा तथैव संसारः स्थित एवोपशाम्यति
When a snake painted on a canvas is understood as not real, the fear of the snake vanishes.
When the snake of the perceived world is understood as an illusory appearance, there is no joy (of escape) or pain (of death) from it.
The moment the painted snake is understood as a painted snake, the snake (with its fear giving ability) vanishes then and there itself .Similarly the world also ceases to be real as it is getting seen itself, once its nature is understood.
सुमनःपल्लवामर्दे किन्चिद्व्यतिकरो भवेत्परमार्थपदप्राप्तौ न तु व्यतिकरोsल्पकः
च्छत्यवयव: स्पन्दं सुमनःपत्रमर्दने इह धीमात्ररोधस्तु नाङ्गावयवचालनं  
There may be a need of slightest movement (of the finger even) when crushing the delicate petal of a flower. In the attainment of the Supreme, not even that much movement is required. 
When crushing the petal of a delicate flower the limbs of the body have to move a little. Here it is the stoppage of even the thought-movement; no need of moving any limb outside or inside.
सुखासनोपविष्टेन यथासंभवमश्नता भोगजालं, सदाचारविरुद्देषु न तिष्टता,
यथा क्षणं यथा देशं प्रविचारयता सुखं, यथासंभवसत्सङ्गमिदं शास्त्रमथेतरत्  
Seated comfortably in a suitable place, going through the world of sense experiences as and when the need is there, with a conduct not opposed to ordained righteous actions (prescribed by Scriptures); at any place and any time doing the Vichaara of what has been studied with interest; accessing the text at any time you need without a wait; this Shaastra offers a constant companionship of a Knower (in the book-form); which you will not get anywhere else.
आसाद्यते महाज्ञानबोधः संसारशान्तिदः न भूयो जायते येन योनियन्त्रप्रपीनं  
By the study of this scripture one attains excellent knowledge and understanding; and there arises not again the torture of the womb-cage.
एतावत्यपि येsभीताः पापा भोगरसे स्थिताः स्वमातृविष्टाकृमयः कीर्तनीया न तेsधमाः  
Even as such, those who do not care for the higher achievements; those who are sinners (engaged in selfish fulfillments only); those who are immersed in the essence of enjoyments; those who are worms crawling in the feces of their mother; they belong to the worst category and do not deserve even the least of regard.


(44) Fruit of the Study

EXTRACT FROM MUMUKSHU VYAVAHAARA PRAKARANAM

WHAT IS THE FRUIT OF THE STUDY OF THIS GRANTHA
अस्यां वा चित्तमात्रायां प्रबोधः संप्र​वर्तते बीजादिव सतो व्युप्तादवश्यंभावि सत्फलम्
When this discourse is heard and understood in the mind, enlightenment rises like a seed sowed in the right field at the right time that surely results in good fruit.
अपि पौरुषमादेयं शास्त्रं चेद्युक्तिबोधकं अन्यत्वार्षमपि त्याज्यं भाव्यं न्याय्यैकसेविना
If this scripture is regarded lightly as work composed by a man, then other texts of the Rishis also should be ignored, as they also are of the same type; and should be understood that the same truths belong here also.
युक्तियुक्तमुपादेयं वचनं बालकादपि अन्यत्तृणमिवत्याज्यमप्युक्तं पद्मजन्मना ।
If the instructions are proper and are based on reason, the words of a child also should be accepted; if not based on reason and given by Lotus-born Brahmaa also, it should be discarded like a piece of grass.
योऽस्मात्तातस्य कूपोऽयमिति कौपं पिबत्यपः त्यक्त्वा गाङ्गं पुरस्थं तं को नाशास्त्यतिरागिणम् ।
If a man drinks the well water saying that it was dug by his ancestors and refuses to drink the Gangaa waters which are flowing in front of him, who can convince that fool who is blinded by attachment?
यथोषसि प्रवृत्तायामालोकोऽवश्यमेष्यति अस्यां वा चित्तमात्रायां सुविवेकस्तथैष्यति ।
When the dawn appears, sight is naturally there; so also when just absorbed in the mind, Knowledge of the right kind appears by itself.
श्रुतायां प्राज्ञवदनाद्बुद्ध्वान्तं स्व​यमेव च शनैःशनर्विचारेण बुद्धौ संस्कार आगते
पूर्वं तावदुदेत्यन्तर्भृशं संस्कृतवाक्यता शुद्धयुक्ता लतेवोच्चर्या सभास्थानभूषणम् ।
परा नागरतोदेति महत्वगुणशालिनी सा यया स्नेहमायान्ति राजानोऽमरा अपि ।
After listening to this Grantha from the mouth of a learned person, till the final end of the book, then one should analyze by oneself the truths in one’s mind slowly; and when the understanding dawns in the intellect at first, then there appears within, the essence of all the words with the purity of understanding; and grows tall like a creeper, making one shine forth in the assembly. A highly civilized conduct appears with excellent virtues by which even kings and gods feel attracted.
पूर्वापरज्ञः सर्वत्र नरो भवति बुद्धिमान्पदार्थानां यथा दीपहस्तो निशि सुलोचनः ।
A man who understands thoroughly the former and later expositions (connecting the various points at various places at all times), understands the words and meanings, like a man who already has a sight proper  can see at night-time also with the help of a lamp.
लोभमोहादयो दोषास्तानवं यान्त्यलं शनैः धियो दिशः समासन्नशरदो मिहिका यथा ।
Greed, confusion etc which cloud the intellect vanish off gradually like the mist at the arrival of autumn.
केवलं समवेक्ष्यन्ते विवेकाभ्यसनं धियः न किंचन फलं धत्ते स्वाभ्यासेन विना क्रिया ।
Only the constant churning of the truths in the intellect is required; the fruit of the listening will not appear without the analyzing practice by oneself.
मनः प्रसादमायाति शरदीव महत्सरः परं साम्यमुपादत्ते निर्मन्दरेवार्णवः ।
Mind becomes quiet and peaceful, like the huge lake at autumn; it attains supreme tranquility like the ocean which is not churned with the Mandara Mountain.
निरस्तकालिमारत्नशिखेवास्ततमःपटा प्रतिज्वलत्यलं प्रज्ञा पदार्थप्रविभागिनी ।
Like the flame of the jewel-lamp which has been cleaned of the soot, the darkness of ignorance gets removed, and the correct understanding shines brightly revealing the truth suggested by the words.
दैन्यदारिद्र्यदोषाढ्या दृष्टयो दर्शितान्तराः न निकृन्तन्ति मर्माणि ससन्नाहमिवेषवः ।
The faults of wretchedness, poverty etc which one suffers in the world, reveal their true nature of essencelessness and do not pierce the inside like the arrows cannot hurt a man protected by the armor.
दृश्यं नावलुम्पन्ति भीमाः संसृतिभीतयः पुरःस्थितमपि प्राज्ञ्नं महोपलमिवेषवः ।
The terrifying fears of Samsaara do not affect the man of knowledge who faces them courageously, like the arrows have no effect on a rock.
कथं स्यादादिता जन्मकर्मणां दैवपुंस्त्वयोः इत्यादिसंशयगणः शाम्यत्यह्नि यथा तमः ।
‘How did the births and actions that affect humans and gods, begin?’ such doubts subside like the darkness when the fire is lit.
सर्वदा सर्वभावेषु संशान्तिरुपजायते यामिन्यामिव शान्तायां प्रज्ञालोकोपागते ।
When the sight of Knowledge is obtained, complete peace prevails about all the matters of the world, as if the night has ended, and the sun has risen.
समुद्रस्येव गाम्भीर्यं धैर्यं मेरोरिव स्थितं अन्तःशीतलता चेन्दोरिवोदेति विचारिणः ।
Profound deep nature like the ocean, unshaken courageous stand like the Meru; the inner faculty cool like the moon, rises for a man with Vichaara (who analyzes the truths of this scripture).
सा जीवन्मुक्तता तस्य शनैः परिणतिं गता शान्ताशेषविशेषस्य भवत्यविषयो गिराम् ।
सर्वार्थशीतला शुद्धा परमालोकदास्य धीः परं प्रकाशमायाति ज्योस्नेव शरदैन्दवी ।
When he becomes mature in the JeevanMukta state through practice (JeevanMukta state is slowly gained by reasoning again and again, crossing over seven levels of spirituality), all the perceived objects subside for him; and there is nothing that exists as an object for talk. His intellect that is cool and pure bestows the vision of the Supreme truth and shines brightly like the moonlight of the autumn moon.
हृद्याकाशे विवेकार्के शमालोकिनि निर्मले अनर्थसार्थकर्तारो नोद्यन्ति किल केतवः ।
In the pure Heart-space (not the physical heart), when the Viveka-Sun shines with the light of Shama, the comets which bring about the calamities (desires etc) do not rise at all.
शाम्यन्ति शुद्धिमायान्ति सौम्यास्तिष्टन्ति सून्नते अचञ्चले जलेऽतृष्णाः शरदीवाभ्रमालिकाः ।
Those who are without the Trshnaa (thirst for pleasures), calm down, are purified, and stay quietly on the very tall unmoving waters (jala) (or the unmoving Mountain/ jada) like the garland of white clouds in the autumn (which are without the thirst, which are pure, which are quiet and rest on top of the tall mountain which is unshaken.)
यत्किंचनकरी क्रूरा ग्राम्यता विनिवर्तते दीनानना पिशाचानां लीलेव दिवसागमे ।
The uncivilized conduct of acting rude and hurting others which makes a person act annoying towards all, goes off like the ‘devil’s dance at night which brings fear in the faces of others’, stops when the day arrives.
धर्मभित्तौ भृशं लग्नां धियं धैर्यधुरं गतामाधयो न विधुन्वन्ति वाताश्चित्रलतामिव ।
If a person’s intellect is well-attached to the wall of Dharma and excels in courage, the mental afflictions do not shake it, like the winds cannot move the creeper in a painting.
न पतत्यवटे ज्ञस्तु विषयासङ्गरूपिणि कः किल ज्ञातसरणिः श्वभ्रं समनुधावति ।
A Knower does not fall inside the pit of attraction for sense objects.
Which person who knows the path very well will voluntarily fall into a hole?
सच्छास्त्रसाधुवृत्तानामविरोधिनि कर्मणि रमते धीर्यथाप्राप्ते साध्वीवान्तःपुराजिरे ।
The intellect will feel happy in the actions which are not opposed to the words of the noble me, and the Shaastras, like a devoted wife stays happy within the enclosed area of the harem.

WHAT IS HIS VISION LIKE?
 जगतां कोटिलक्षेषु यावन्तः परमाणवः तेषामेकैकशोऽन्तःस्थान्सर्गान्पश्य​त्यसङ्ग​धीः ।
परमाणौ परमाणौ सर्ग​वर्गा निरर्गलाः ये पतन्त्युत्पतन्त्यम्बुवीचिवत्तान्स पश्यति ।
In the crores and lakhs of worlds, in each and every subtle atom of those worlds, Brahmaandas are seen by the unattached Yogi. He sees in each and every subtle atom, various creations falling and rising without any impediment, like the waves of the ocean.
मोक्षोपायावबोधेन शुद्धान्तःकरणं जनं न खेदयति भोघौगो न चानन्दयति क्वचित् ।
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति कार्याण्येष प्रबुद्धोऽपि निष्प्रबोध इव द्रुमः ।
A person whose mind is pure with the understanding of the path of liberation, the hosts of pleasures do not distress or give joy. He does not dislike any action as unwanted; does not like any action as wanted. Though awake, he is as if not awake like a tree which though knows to yield flowers etc, is still unaware of it all. (Though aware of the actions and their results, he is unaffected by it all.)
दृश्यते लोकसामान्यो यथाप्राप्तानुवृत्तिमानिष्टानिष्ट​फलपाप्तौ हृदयेनापराजितः ।
He is seen as an ordinary person only, doing whatever comes to his lot as his required duties; but is not affected by the fruits of the actions whether good or bad.

Saturday 10 October 2015

(43) Description of the Prakaranas

​ EXTRACT FROM MUMUKSHU VYAVAHAARA PRAKARANAM

एवमन्तर्विवेको यः महानिह राघव योग्यो ज्ञानगिरः श्रोतुं राजेव नयभारतीम्
Raaghava! In this manner, he alone is a noble person who is endowed with Viveka. He alone is fit to hear these words of knowledge, like a king alone can listen to the exposition of administration science.
अवदातोऽवदातस्य विचारस्य महाशयः जडसङ्गोञ्झितो योग्यः शरदिन्दोर्यथा नभः
A pure taintless mind alone can grasp the pure taintless thoughts. Such a noble one alone who is removed of the company of the ignorant is fit to listen to this knowledge, like the rise of the taintless moon in the cloudless sky of the autumn.
त्वमेतयाण्डितया गुलक्ष्म्या समाश्रितः मनोमोहहरं वाक्यं वक्ष्यमामिदं शृणु  
Well endowed with the unbroken shine of these virtues you now listen to the next discussion which will destroy the delusion of the mind.
पुण्यकल्पद्रुमो यस्य फलभारानतः स्थितः मुक्तये जायते जन्तोस्तस्येदं श्रोतुमुद्यमः    
Only a man, whose merit tree of Kalpa Vriksha bends with the weight of the abundant fruits, gets interested in hearing the discourse of this scripture thereby moving towards the goal of liberation.
पावनानामुदाराणां परबोधैकदायिनां वचसां भाजनं भूत्यै भव्यो भवति नाधमः
Only a man endowed with virtues above mentioned can become a receptacle of these words which are sacred, profound and bestow the Supreme knowledge for the attainment of the excellent state.
मोक्षोपायाभिधानेयं संहिता सारसंमिता त्रिम्शद्वे च सहस्राणि ज्ञाता निर्वाणदायिनी
दीपे यथा विनिद्रस्य ज्वलिते संप्रवर्तते आलोकोsनिच्छतोsप्येवं निर्वामनया भवेत्
This collection of instruction on knowledge is named as the ‘Means of Liberation’; and is filled with the supreme essence of Knowledge. It contains thirty two thousand verses. It bestows the state of Nirvaana.
A man who wakes up from sleep, sees everything naturally without any particular wish, in the light which is glowing; so also, the supreme vision of the Self occurs through this scripture without much effort.
स्वयं ज्ञाता श्रुता वापि भ्रान्तिशान्त्यैकसौख्यदा आप्रेक्ष्य वर्णिता सद्यो यथा स्वर्गतरङ्गिणी
The heavenly River sanctifies a person whoever bathes in it knowingly or unknowingly.
So also, if a person studies this text by himself and analyzes the truths, or listens to it from another person, it gives the benefit of removing all confusions and delusions.
यथा रज्ज्वामहिभ्रान्तिर्विनश्य​त्यवलोकनात्तथैतत्प्रेक्षणाच्छान्तिमेति संसारदुःखिता
The illusion of a snake seen in the rope vanishes when observed properly.  In the same way, if one observes well, the painful state of the world vanishes off.
युक्तियुक्तार्थवाक्यानि कल्पितानि पृथक्पृथक्दृष्टान्तसारसूक्तानि चास्यां प्रकरणानि षट्
This text contains six Prakaranas. It is filled with varied type of instructions to help in attaining the goal of Moksha. Each method of instruction is accompanied by an example of a story or anecdote.
वैराग्याख्यं प्रकरणं प्रथमं परिकीर्तितं विरागो वर्धते येन सेकेनेव मरौ तरुः
सार्धं सहस्रं ग्रन्थस्य यस्मिन्हृदि विचारिते प्रकाशाच्छुद्धतोदेति णाविव सुमार्जिते
First section is named as Vairaagya (Dispassion). By the study of this section, dispassion rises like a tree also can be made to grow in the desert by pouring water regularly.
If the thousand five hundred verses are analyzed in the mind, purity rises in the mind by the revelation of truth, like a gem shines by the rubbing process.
मुमुक्षुव्यवहाराख्यं ततः प्रकरणं कृतं  सहस्रमात्रं ग्रन्थस्य युक्तिग्रन्थेन सुंदरं
स्वभावो हि मुमुक्षूणां नराणां यत्र वर्ण्यते
Next Prakarana is made with the title of ‘Mumukshu Vyavahaara’ (the conduct of a person desiring liberation). It is beautiful with its elaborate description of the methods required to attain the goal; and contains thousand verses. Herein is explained the qualities to be developed by a person desiring liberation.
अथोत्पत्तिकरणं दृष्टान्ताख्यायिकामयं, सप्तग्रन्थसहस्राणि विज्ञानप्रतिपादकं
जागती द्रष्ट्रुदृश्यश्रीरहंत्वमितिरूपिणी अनुत्पन्नैवोत्थितेव यत्रेति परिवर्ण्यते
यस्मिन्श्रुते जगदिदं श्रोतान्तर्बुद्ध्यतेऽखिलम्
Next is the Utpatthi Prakarana which is filled with wonderful narratives as examples.
It contains seven thousand verses and teaches the proper understanding of the truth.
It explains in detail, how ‘the perceiver-perceived phenomenon understood as the world and prevailing as  the ‘I’ and ‘You’  rises even though not created in any way.
When it is listened to and understood, the listener will understand the world to be-
सास्मद्युष्मत्सविस्तारं  spread out vastly as ideas of ‘mine’ and ‘yours’;
सलोकाकाशपर्वतं  पिण्डग्रहविनिर्मुक्तं  filled with worlds, skies and mountains, bereft of solid mass;
निर्भित्तिकमपर्वतं without the dividing lines of separateness, and no existence of a solid mountain; 
पृथ्व्यादिभूतरहितं bereft of all elements like earth etc;
संकल्पेव पत्तनं a city conceived in the mind as it were;
स्वप्नोपलंभभावाभं like the objects seen in a dream;  
मनोराज्यवदाततं spread out like a kingdom made by the mind;
गन्धर्वनगरप्रख्यं र्थशून्योपलंभनात्  illusory like the city of Gandharvas (magical beings) as it is understood to be empty of all objects;
द्विचन्द्रविभ्रमाभासं a faulty sight like seeing two moons when afflicted by an eye infection;
मृगतृष्णाम्बुवर्तनं rolling like the waters of the mirage;
नौयानलोलशैलाभं like the movement of the mountain seen in a ship journey;
सत्यलाभविवर्जितं bereft of any true gain;
चित्तभ्रमपिशाचाभं like a ghost seen by the mentally afflicted;
निर्बीजमपि भासुरं shining forth without any seed-source;
थार्थप्रतिभासाभं like a story visualized in the mind;
व्योममुक्तावलीनिभं  like a garland of pearls imagined in the sky;
कत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि यथा
like the bangle seen in the gold; like the wave seen in the ocean;
नभसिनीलत्वमसदेवोत्थितं सदा like the blue color of the sky always shining as not real;
अभित्तिरङ्गरहितमुपलब्धिमनोहरं स्वप्ने वा व्योम्नि वा चित्रमकर्तृ चिरभासुरं  
a picture without colors drawn on no-canvas; pleasant when cognized by the mind;
drawn by no one; seen as if in the dream or in the emptiness; yet shining for long;
वह्निरेव वह्नित्वं धत्ते चित्रानलो यथा
like the fire seen in a picture of the fire (painted on a canvas) though there is no actual fire;
दधात्येवं जगच्छब्दरूपार्थमसदाभासकं bears the name of the world shining falsely like this;
तरङ्गोत्पलमालाभं like a garland of lotuses seen in the waves;
दृष्टनृत्यमिवोत्थितं rising like the scene of a dance seen long back;
चक्रचीत्कारपूर्णस्य जलराशिमिवोद्यतं
like a huge heap of water rising to fill the whole sky complete with the screams of the Chakravaaka bird;
शीर्णपत्रं भ्रष्टनष्टं ग्रीष्मे वनमिवारसं
like the ruined tree in the summer heat, essence less, with all the leaves dried up;
मरणव्यग्रचित्ताभं  like the insane visions perceived by a dying man;
शिलागृहगुहास्पदन्धकारगुहैकैकनृत्तमुन्मत्तचेष्टितं  dark like the deep caves of the mountain; each and everyone dancing inside the dark cave; like the actions of the insane;
प्रशान्ताज्ञाननीहारं  the mist of ignorance removed;
विज्ञानशरदंबरं the clear sky of the autumn of understanding;
समुत्कीर्णमिव स्तम्भे like the lines of a picture carved on a pillar;
चित्रं भित्ताविवोदितं like a picture appearing on the wall;
ङ्कादिवाभिरारचितं सचेतनमचेतनंas if made of wet clay ; as if conscious yet not-conscious.
ततः स्थितिप्रकरणं चतुर्थं परिकल्पितं त्रीणि ग्रन्थसहस्राणि व्याख्यानाख्यायिकामयं
इत्थं जगदहम्भावरूपस्थितिमुपागतं द्रष्ट्रुदृश्यक्रमं प्रौमित्यत्रपरिकीर्तितं
दशदिन्ग्मण्डलाभोगभासुरोsपि जगद्भ्रमः इत्थमभ्यागतो वृद्धिमिति तत्रोच्यते चिरम्
After the Utpatthi Prakarana, the fourth section titled as Sthiti is composed.
This contains three thousand verses, is filled with many explanations and stories.
Herein is explained how the perceived phenomenon of the Seer and the Seen becomes well-rooted as the ideas of ‘I’ and the world.
Though shining forth as a huge expanse of the world spread out in ten directions, how the delusion of the world has grown; this is explained in detail, in this section.
उपशान्तिप्रकरणं ततः पञ्चसहस्रकं पञ्चमं पावनं प्रोक्तं युक्तिसंततिसुन्दरम्
इदं जगदहं त्वं च सेति भ्रान्तिरुत्थिता इत्थं संशाम्यतीत्यस्मिन्कथ्यते श्लोकसंग्रहैः
Next is the fifth section, named Upashaanti Prakarana. It is said to be very purifying.
It contains five thousand verses. It is beautiful with its successive instructions on knowledge.
It contains the collection of verses that explain as to how this delusion of ‘I’, ‘You’ ‘he’ etc arises and how it can be subdued.
उपशान्तिप्रकरणे श्रुते शाम्यति संसृतिः 
प्रभ्रष्टचित्रसेनेव किंचिल्लभ्योपलम्भना
शतांशशिष्टा भवति संशान्तभ्रान्तिरूपिणी
When this Upashaanti Prakarana is heard, the Samsaara subsides off like the army depicted on a painting destroyed with the ruins alone left back; broken into hundred pieces; and all illusory forms gone.
अन्यसंकल्पचित्तस्था नगरश्रीरिवासती
like the wealth of a city conceived by another person in his mind;
अलभ्यवस्तुपार्श्वस्थस्वप्नयुद्धचिरारवा
the unheard screams and shouts of the battle that is inside the dream of a person sleeping next;
शान्तसंकल्पमत्ताभ्रभीषणाशनिशब्दवत्
like the quietness which arises after the terrifying sound of the madly rushing cloud conceived in the mind subsides;
विस्मृतस्वप्नसंकल्पनिर्माणनगरोपमा
like the forgotten city built in the dream through conception;
भविष्यन्नगरोद्यानप्रसूवन्ध्यामलाङ्गिका नश्यज्जिह्वोच्यमानोग्रकथार्थानुभवोपमा
made of emptiness where the barren mother gives birth to a son inside a garden in a city built in the future; and like the non-existent story of her son’s valorous acts narrated through her tongue;
अनुल्लिखितचित्रस्य चित्रव्याप्तेव भित्तिभूः
like the canvas with paintings on it where no picture is drawn at all;
परिविस्मर्यमाणार्थकल्पनानगरीनिभा
like the city of imagination where the events there are forgotten completely;
सर्वर्तुमदनुत्पन्नवनस्पन्दास्फुटाकृतिः
like the varied appearances in all the seasons of the forest which has not been produced,
भाविपुष्पवनाकारवसन्तरसरञ्जना
like the forest covered by flowers by the colours of spring in the future;
अन्तर्लीनतरङ्गौसौम्यवारिसरित्समा  
like the stream of water which flows smoothly with all its hosts of waves subsided within.
निर्वाणाख्यं प्रकरणं ततः ष्टमुदाहृतं  शिष्टो ग्रन्थः परीमाणं तस्य ज्ञानमहार्थदः ।
 बुद्धे तस्मिन्भवेच्छ्रेयो निर्वाणं शान्तकल्पनम्।   
The sixth Prakarana named Nirvaana (freedom from all superimpositions) contains rest of the verses of the Grantha; and bestows great knowledge. (Five Prakaranas -17,500 + Nirvaana-14,500)
If the instruction given in this Prakarana is understood, then Nirvaana is attained where all imaginations cease to be.
(The state of Nirvaana is described)
अचेत्यचित्प्रकाशात्मा विज्ञानात्मा निरामयः परमाकाशकोशाच्छ: शान्तसर्वभवभ्रमः
shining as awareness without the objects as perceived reality; essence of knowledge; free of afflictions; extremely pure as the hollow of the Supreme Space of Reality; all delusions completely gone;
निर्वापितजगद्यात्रः कृतकर्तव्यसुस्थितः समस्तजनतारम्भवज्रस्तम्भो नभोनिभः
the heated journey of the world extinguished; settled off with the required work completed;
a diamond pillar that reflects all the actions of the people, itself not doing anything, and unaffected; shining like the empty space;
विनिगीर्णयथासंख्यजगज्जालातितृप्तिमान्
completely satisfied as if the entire count of the people caught in the net of the world swallowed off;
आकाशीभूतनिःशेषरूपालोकमनस्कृतिः
the entire world of forms as seen by the mind turned into empty space;
कार्यकारणकर्तृत्वहेयादेयदृशोञ्झितः
freed of all the ideas of action, purpose, doer, and the discarding or accepting notions;
सदेह इव निर्देहः ससंसारोsप्यसंसृतिः  
as is with body; but without a body; though in the world, yet without the world;
चिन्मयो घनपाषाणजठरापीवरोपमः
made of pure awareness only; similar to the thick belly of the dense stone;
चिदादित्यस्तपँल्लोकानन्धकारोपरोपमं  परप्रकाशरूपोsपि परमान्ध्यमिवागतः
shining as the sun of awareness , and burning the worlds in the knowledge shine; existing like the darkness inside of a rock (उपल।उपर​); though shining as the Supreme light,  as if attained extreme blindness;
रुद्धसंसृतिदुर्लीलः प्रक्षीणाशाविषूचिकः
all the idiotic plays of the world stopped completely; the cholera of desires destroyed fully;
नष्टाहंकारवेतालो देहवानकलेवरः
vampire of Ahamkaara destroyed; having a body, yet without a body.
कस्मिन्श्चिद्रोमकोट्य​ग्रे तस्येयमवतिष्टते जगल्लक्ष्मीर्महामेरोः पुष्पे क्वचिदिवालिनी  
In some tip of a hair of Avidyaa spread out as countless worlds, this grandeur of the world exists like a female bee in a small flower in the huge Meru Mountain.  
परमाणौ परमाणौ चिदाकाशः स्वकोरे  जगल्लक्ष्मीसहस्राणि धत्ते कृत्वाथ पश्यति  
In each and every subtle atom, the Chit-space (the awareness state of Brahman) holds thousands of splendorous worlds and watches it.
विततता हृदयस्य महामतेर्हरिहराब्जलक्षशतैरपि
तुलनमेति न मुक्तिमतो यतः प्रविततास्ति निरुत्तमवस्तुनः ॥
The expanded view of the Realized Yogi at liberation can not even be compared to the bliss experienced by the hundreds and lakhs of Haris, Haras and Brahmaas, since the excellent Reality alone exists in that state spread out as all.