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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-5

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श्रीवसिष्ठ उवाच ।
प्रवृत्तिरेव प्रथमं यथाशास्त्रविहारिणाम् ।
प्रभेव वर्णभेदानां साधनी सर्वकर्मणाम् ॥ १ ॥
śrīvasiṣṭha uvāca ,
pravṛttireva prathamaṃ yathāśāstravihāriṇām ,
prabheva varṇabhedānāṃ sādhanī sarvakarmaṇām 1
1. śrīvasiṣṭhaḥ uvāca pravṛttiḥ eva prathamam yathāśāstravihāriṇām
prabhā iva varṇabhedānām sādhanī sarvakarmaṇām
1. śrīvasiṣṭhaḥ uvāca.
yathāśāstravihāriṇām prathamaṃ pravṛttiḥ eva,
varṇabhedānām prabhā iva,
sarvakarmaṇām sādhanī (bhavati).
1. Śrī Vasiṣṭha said: For those who conduct themselves in accordance with the scriptures, engagement (pravṛtti) is indeed the primary and most essential factor, serving as the means to accomplish all actions (karma), just as light makes possible the distinction of various colors.
मनसा वाञ्छते यच्च यथाशास्त्रं न कर्मणा ।
साध्यते मत्तलीलासौ मोहनी नार्थसाधनी ॥ २ ॥
manasā vāñchate yacca yathāśāstraṃ na karmaṇā ,
sādhyate mattalīlāsau mohanī nārthasādhanī 2
2. manasā vāñchate yat ca yathāśāstram na karmaṇā
sādhanaī mattalīlā asau mohanī na arthasādhanī
2. manasā yathāśāstraṃ yat ca vāñchate,
karmaṇā na (sādhyate),
asau mattalīlā mohanī (bhavati),
na arthasādhanī (bhavati).
2. And that which one desires mentally, in accordance with the scriptures, but does not accomplish through action (karma), that playful, deluding activity is merely captivating but not an effective means of achieving one's aim.
यथा संयतते येन तथा तेनानुभूयते ।
स्वकर्मैवेति चास्तेऽन्या व्यतिरिक्ता न दैवदृक् ॥ ३ ॥
yathā saṃyatate yena tathā tenānubhūyate ,
svakarmaiveti cāste'nyā vyatiriktā na daivadṛk 3
3. yathā saṃyatate yena tathā tena anubhūyate svakarma
eva iti ca āste anyā vyatiriktā na daivadṛk
3. yathā yena saṃyatate,
tathā tena anubhūyate.
ca anyā vyatiriktā daivadṛk na āste,
svakarma eva iti.
3. Just as one strives, so is it experienced by that very person. And there exists no other distinct divine providence (daivadṛk) apart from one's own action (karma).
उच्छास्त्रं शास्त्रितं चेति द्विविधं पौरुषं स्मृतम् ।
तत्रोच्छास्त्रमनर्थाय परमार्थाय शास्त्रितम् ॥ ४ ॥
ucchāstraṃ śāstritaṃ ceti dvividhaṃ pauruṣaṃ smṛtam ,
tatrocchāstramanarthāya paramārthāya śāstritam 4
4. ucchāstram śāstritam ca iti dvividham pauruṣam smṛtam
tatra ucchāstram anarthāya paramārthāya śāstritam
4. pauruṣam dvividham smṛtam: ucchāstram ca śāstritam iti.
tatra,
ucchāstram anarthāya,
śāstritam paramārthāya.
4. Human effort (pauruṣa) is considered to be of two kinds: that which disregards prescribed rules and that which adheres to them. Among these, the effort that disregards prescribed rules leads to misfortune, while the effort that adheres to them leads to ultimate benefit.
द्वौ हुडाविव युध्येते पुरुषार्थौ समासमौ ।
प्राक्तनश्चैहिकश्चैव शाम्यत्यत्राल्पवीर्यवान् ॥ ५ ॥
dvau huḍāviva yudhyete puruṣārthau samāsamau ,
prāktanaścaihikaścaiva śāmyatyatrālpavīryavān 5
5. dvau huḍau iva yudhyete puruṣārthau samāsamau
prāktanaḥ ca aihikaḥ ca eva śāmyati atra alpavīryavān
5. dvau puruṣārthau huḍau iva samāsamau yudhyete.
atra,
prāktanaḥ ca aihikaḥ ca eva,
alpavīryavān śāmyati.
5. Two types of human effort (puruṣa) contend like rams, some being equal, others unequal in strength. In this struggle, the weaker one, whether it stems from a past life or the current life, is overcome.
अतः पुरुषयत्नेन यतितव्यं यथा तथा ।
पुंसा तन्त्रेण सद्योगाद्येनाश्वद्यतनो जयेत् ॥ ६ ॥
ataḥ puruṣayatnena yatitavyaṃ yathā tathā ,
puṃsā tantreṇa sadyogādyenāśvadyatano jayet 6
6. ataḥ puruṣayatnena yatitavyam yathā tathā puṃsā
tantreṇa satyogāt yena āśu adyatanaḥ jayet
6. ataḥ,
puṃsā puruṣayatnena yathā tathā tantreṇa satyogāt yatitavyam,
yena āśu adyatanaḥ jayet.
6. Therefore, a person should strive with human effort (puruṣa) by all possible means, through the proper application (yoga) of suitable methods, so that the current endeavor may prevail.
द्वौ हुडाविव युध्येते पुरुषार्थौ समासमौ ।
आत्मीयश्चान्यदीयश्च जयत्यतिबलस्तयोः ॥ ७ ॥
dvau huḍāviva yudhyete puruṣārthau samāsamau ,
ātmīyaścānyadīyaśca jayatyatibalastayoḥ 7
7. dvau huḍau iva yudhyete puruṣārthau samāsamau
ātmīyaḥ ca anyadīyaḥ ca jayati atibalaḥ tayoḥ
7. dvau puruṣārthau huḍau iva samāsamau yudhyete.
tayoḥ ātmīyaḥ ca anyadīyaḥ ca,
atibalaḥ jayati.
7. Two types of human effort (puruṣa), like two rams, contend with each other, being either equal or unequal in strength. Among these two – one's own and that belonging to another – the exceedingly strong one prevails.
अनर्थः प्राप्यते यत्र शास्त्रितादपि पौरुषात् ।
अनर्थकर्तृ बलवत्तत्र ज्ञेयं स्वपौरुषम् ॥ ८ ॥
anarthaḥ prāpyate yatra śāstritādapi pauruṣāt ,
anarthakartṛ balavattatra jñeyaṃ svapauruṣam 8
8. anarthaḥ prāpyate yatra śāstritāt api pauruṣāt
anarthakartṛ balavat tatra jñeyam svapauruṣam
8. yatra śāstritāt api pauruṣāt anarthaḥ prāpyate
tatra anarthakartṛ balavat svapauruṣam jñeyam
8. When an adverse outcome (anartha) is achieved even through human effort (pauruṣa) that is guided by scripture (śāstra), then in that situation, one should understand that one's own effort (pauruṣa) which causes such harm is truly powerful.
परं पौरुषमाश्रित्य दन्तैर्दन्तान्विचूर्णयन् ।
शुभेनाऽशुभमुद्युक्तं प्राक्तनं पौरुषं जयेत् ॥ ९ ॥
paraṃ pauruṣamāśritya dantairdantānvicūrṇayan ,
śubhenā'śubhamudyuktaṃ prāktanaṃ pauruṣaṃ jayet 9
9. param pauruṣam āśritya dantaiḥ dantān vicūrṇayan
śubhena aśubham udyuktam prāktanam pauruṣam jayet
9. param pauruṣam āśritya dantaiḥ dantān vicūrṇayan,
śubhena udyuktam aśubham prāktanam pauruṣam jayet
9. Taking recourse to supreme human effort (pauruṣa) and clenching one's teeth with resolve, one should overcome the inauspicious past effort (pauruṣa) that is ready to manifest, achieving this through auspicious (present) effort.
प्राक्तनः पुरुषार्थोऽसौ मां नियोजयतीति धीः ।
बलादधस्पदीकार्या प्रत्यक्षादधिका न सा ॥ १० ॥
prāktanaḥ puruṣārtho'sau māṃ niyojayatīti dhīḥ ,
balādadhaspadīkāryā pratyakṣādadhikā na sā 10
10. prāktanaḥ puruṣārthaḥ asau mām niyojayati iti
dhīḥ balāt adhaspadīkāryā pratyakṣāt adhikā na sā
10. "asau prāktanaḥ puruṣārthaḥ mām niyojayati" iti
dhīḥ balāt adhaspadīkāryā; sā pratyakṣāt adhikā na
10. The notion (dhī) that "this past human effort (puruṣārtha) directs me" should be forcibly suppressed. That (notion) is not superior to direct perception (pratyakṣa).
तावत्तावत्प्रयत्नेन यतितव्यं सुपौरुषम् ।
प्राक्तनं पौरुषं यावदशुभं शाम्यति स्वयम् ॥ ११ ॥
tāvattāvatprayatnena yatitavyaṃ supauruṣam ,
prāktanaṃ pauruṣaṃ yāvadaśubhaṃ śāmyati svayam 11
11. tāvat tāvat prayatnena yatitavyam supauruṣam
prāktanam pauruṣam yāvat aśubham śāmyati svayam
11. tāvat tāvat prayatnena supauruṣam yatitavyam
yāvat aśubham prāktanam pauruṣam svayam śāmyati
11. One should continuously exert oneself with excellent human effort (pauruṣa) until the inauspicious past effort (pauruṣa) subsides on its own.
दोषः शाम्यत्यसंदेहं प्राक्तनोऽद्यतनैर्गुणैः ।
दृष्टान्तोऽत्र ह्यस्तनस्य दोषस्याद्य गुणैः क्षयः ॥ १२ ॥
doṣaḥ śāmyatyasaṃdehaṃ prāktano'dyatanairguṇaiḥ ,
dṛṣṭānto'tra hyastanasya doṣasyādya guṇaiḥ kṣayaḥ 12
12. doṣaḥ śāmyati asaṃdeham prāktanaḥ adyatanaiḥ guṇaiḥ
dṛṣṭāntaḥ atra hi hyastanasya doṣasya adya guṇaiḥ kṣayaḥ
12. asaṃdeham prāktanaḥ doṣaḥ adyatanaiḥ guṇaiḥ śāmyati atra
hi hyastanasya doṣasya adya guṇaiḥ kṣayaḥ dṛṣṭāntaḥ
12. There is no doubt that past faults are overcome by present-day virtues. An example of this is indeed the removal of yesterday's fault by today's good qualities.
असद्दैवमधःकृत्वा नित्यमुद्रिक्तया धिया ।
संसारोत्तरणं भूत्यै यतेताऽऽधातुमात्मनि ॥ १३ ॥
asaddaivamadhaḥkṛtvā nityamudriktayā dhiyā ,
saṃsārottaraṇaṃ bhūtyai yatetā''dhātumātmani 13
13. asat daivam adhaḥkṛtvā nityam udriktayā dhiyā
saṃsāra-uttaraṇam bhūtyai yateta ādhātum ātmani
13. nityam udriktayā dhiyā asat daivam adhaḥkṛtvā
bhūtyai saṃsāra-uttaraṇam ātmani ādhātum yateta
13. Always having subdued adverse fate with an elevated intellect, one should strive to establish in oneself the means to cross over the cycle of transmigration (saṃsāra) for one's well-being.
न गन्तव्यमनुद्योगैः साम्यं पुरुषगर्दभैः ।
उद्योगस्तु यथाशास्त्रं लोकद्वितयसिद्धये ॥ १४ ॥
na gantavyamanudyogaiḥ sāmyaṃ puruṣagardabhaiḥ ,
udyogastu yathāśāstraṃ lokadvitayasiddhaye 14
14. na gantavyam anudyogaiḥ sāmyam puruṣa-gardabhaiḥ
udyogaḥ tu yathāśāstram loka-dvitaya-siddhaye
14. anudyogaiḥ puruṣa-gardabhaiḥ sāmyam na gantavyam
tu yathāśāstram udyogaḥ loka-dvitaya-siddhaye
14. Equality is not to be achieved by men who are indolent and useless like donkeys. Rather, sustained effort, performed according to the sacred texts (śāstra), leads to the fulfillment of purpose in both worlds.
संसारकुहरादस्मान्निर्गन्तव्यं स्वयं बलात् ।
पौरुषं यत्नमाश्रित्य हरिणेवारिपञ्जरात् ॥ १५ ॥
saṃsārakuharādasmānnirgantavyaṃ svayaṃ balāt ,
pauruṣaṃ yatnamāśritya hariṇevāripañjarāt 15
15. saṃsāra-kuharāt asmāt nirgantavyam svayam balāt
pauruṣam yatnam āśritya hariṇā iva ari-pañjarāt
15. asmāt saṃsāra-kuharāt svayam balāt pauruṣam yatnam
āśritya nirgantavyam hariṇā iva ari-pañjarāt
15. From this cavern of the cycle of transmigration (saṃsāra), one must escape by oneself, with strength, relying on manly effort, just as a lion breaks free from an enemy's cage.
प्रत्यहं प्रत्यवेक्षेत देहं नश्वरमात्मनः ।
संत्यजेत्पशुभिस्तुल्यं श्रयेत्सत्पुरुषोचितम् ॥ १६ ॥
pratyahaṃ pratyavekṣeta dehaṃ naśvaramātmanaḥ ,
saṃtyajetpaśubhistulyaṃ śrayetsatpuruṣocitam 16
16. pratyaham pratyavekṣeta deham naśvaram ātmanaḥ
samtyajet paśubhiḥ tulyam śrayet satpuruṣocitam
16. ātmanaḥ naśvaram deham pratyaham pratyavekṣeta
paśubhiḥ tulyam samtyajet satpuruṣocitam śrayet
16. One should daily examine one's own perishable body (ātman). One should reject that which is comparable to animals and embrace what is befitting a virtuous person.
किंचित्कान्तान्नपानादिकलिलं कोमलं गृहे ।
व्रणे कीट इवास्वाद्य वयः कार्यं न भस्मसात् ॥ १७ ॥
kiṃcitkāntānnapānādikalilaṃ komalaṃ gṛhe ,
vraṇe kīṭa ivāsvādya vayaḥ kāryaṃ na bhasmasāt 17
17. kiṃcit kāntānnapānādikalilam komalam gṛhe vraṇe
kīṭaḥ iva āsvādya vayaḥ kāryam na bhasmasāt
17. gṛhe vraṇe kīṭaḥ iva kiṃcit kāntānnapānādikalilam komalam āsvādya,
vayaḥ bhasmasāt na kāryam
17. One should not, like an insect delighting in a wound, consume the somewhat pleasant but defiling and delicate things found in the home, thereby reducing one's life to ashes.
शुभेन पौरुषेणाशु शुभमासाद्यते फलम् ।
अशुभेनाशुभं नित्यं दैवं नाम न किंचन ॥ १८ ॥
śubhena pauruṣeṇāśu śubhamāsādyate phalam ,
aśubhenāśubhaṃ nityaṃ daivaṃ nāma na kiṃcana 18
18. śubhena pauruṣeṇa āśu śubham āsādyate phalam
aśubhena aśubham nityam daivam nāma na kiṃcana
18. śubhena pauruṣeṇa śubham phalam āśu āsādyate
aśubheṇa aśubham nityam daivam nāma kiṃcana na
18. Through auspicious human effort (pauruṣa), an auspicious result (phala) is swiftly attained. Similarly, an inauspicious result is always obtained through inauspicious effort. What is called destiny (daiva) is truly nothing at all.
प्रत्यक्षमानमुत्सृज्य योऽनुमानमुपैत्यसौ ।
स्वभुजाभ्यामिमौ सर्पाविति प्रेक्ष्य पलायते ॥ १९ ॥
pratyakṣamānamutsṛjya yo'numānamupaityasau ,
svabhujābhyāmimau sarpāviti prekṣya palāyate 19
19. pratyakṣamānam utsṛjya yaḥ anumānam upaiti asau
svabhujābhyām imau sarpau iti prekṣya palāyate
19. yaḥ pratyakṣamānam utsṛjya anumānam upaiti,
asau svabhujābhyām imau sarpau iti prekṣya palāyate
19. Whoever disregards direct perception (pratyakṣa) and instead relies on inference (anumāna) is like someone who, perceiving their own two arms and thinking, "These are two snakes!", flees in fear.
दैवं संप्रेरयति मामिति दग्धधियां मुखम् ।
अदृष्टश्रेष्ठदृष्टीनां दृष्ट्वा लक्ष्मीर्निवर्तते ॥ २० ॥
daivaṃ saṃprerayati māmiti dagdhadhiyāṃ mukham ,
adṛṣṭaśreṣṭhadṛṣṭīnāṃ dṛṣṭvā lakṣmīrnivartate 20
20. daivam saṃprerayati mām iti dagdhadhiyām mukham
adṛṣṭaśreṣṭadṛṣṭīnām dṛṣṭvā lakṣmīḥ nivartate
20. lakṣmīḥ adṛṣṭaśreṣṭadṛṣṭīnām dagdhadhiyām daivam
mām saṃprerayati iti mukham dṛṣṭvā nivartate
20. Prosperity (Lakṣmī) turns away upon seeing the words of those whose intellects are dulled, who lack superior insight, and who declare, "Destiny impels me."
तस्मात्पुरुषयत्नेन विवेकं पूर्वमाश्रयेत् ।
आत्मज्ञानमहार्थानि शास्त्राणि प्रविचारयेत् ॥ २१ ॥
tasmātpuruṣayatnena vivekaṃ pūrvamāśrayet ,
ātmajñānamahārthāni śāstrāṇi pravicārayet 21
21. tasmāt puruṣayatnena vivekam pūrvam āśrayet
ātmajñānamahārthāni śāstrāṇi pravicārayet
21. tasmāt puruṣayatnena pūrvam vivekam āśrayet.
ātmajñānamahārthāni śāstrāṇi pravicārayet.
21. Therefore, one should first resort to discrimination, employing human effort (puruṣayatna). One should also thoroughly reflect upon the scriptures whose profound purpose is knowledge of the self (ātman).
चित्ते चिन्तयतामर्थं यथाशास्त्रं निजेहितैः ।
असंसाधयतामेव मूढानां धिग्दुरीप्सितम् ॥ २२ ॥
citte cintayatāmarthaṃ yathāśāstraṃ nijehitaiḥ ,
asaṃsādhayatāmeva mūḍhānāṃ dhigdurīpsitam 22
22. citte cintayatām artham yathāśāstram nijeihitaiḥ
asaṃsādhayatām eva mūḍhānām dhik durīpsitam
22. dhik mūḍhānām durīpsitam citte yathāśāstram artham cintayatām nijeihitaiḥ asaṃsādhayatām eva.
22. Shame upon the misguided aspirations of the deluded, who, though pondering the purpose (artha) in their minds according to the scriptures, fail to achieve it through their own efforts.
पौरुषं च नवानन्तं न यत्नमभिवाच्छ्यते ।
न यत्नेनापि महता प्राप्यते रत्नमश्मतः ॥ २३ ॥
pauruṣaṃ ca navānantaṃ na yatnamabhivācchyate ,
na yatnenāpi mahatā prāpyate ratnamaśmataḥ 23
23. pauruṣam ca na vā anantam na yatnam abhivācchyate
na yatnena api mahatā prāpyate ratnam aśmataḥ
23. pauruṣam ca na vā anantam.
na yatnam abhivācchyate.
mahatā yatnena api ratnam aśmataḥ na prāpyate.
23. Human effort (pauruṣa) is certainly not limitless, nor should one desire (blind) effort. For, even with great effort, a jewel cannot be obtained from a mere stone.
यथा घटः परिमितो यथा परिमितः पटः ।
नियतः परिमाणस्थः पुरुषार्थस्तथैव च ॥ २४ ॥
yathā ghaṭaḥ parimito yathā parimitaḥ paṭaḥ ,
niyataḥ parimāṇasthaḥ puruṣārthastathaiva ca 24
24. yathā ghaṭaḥ parimitaḥ yathā parimitaḥ paṭaḥ
niyataḥ parimāṇasthaḥ puruṣārthaḥ tathā eva ca
24. yathā ghaṭaḥ parimitaḥ yathā paṭaḥ parimitaḥ
tathā eva ca puruṣārthaḥ niyataḥ parimāṇasthaḥ
24. Just as a pot is limited, and just as a cloth is limited, so too is human endeavor (puruṣa) fixed and established within specific limits.
स च सच्छास्त्रसत्सङ्गसदाचारैर्निजं फलम् ।
ददातीति स्वभावोऽयमन्यथा नार्थसिद्धये ॥ २५ ॥
sa ca sacchāstrasatsaṅgasadācārairnijaṃ phalam ,
dadātīti svabhāvo'yamanyathā nārthasiddhaye 25
25. saḥ ca sat-śāstra-sat-saṅga-sat-ācāraiḥ nijam phalam
dadāti iti svabhāvaḥ ayam anyathā na artha-siddhaye
25. saḥ ca sat-śāstra-sat-saṅga-sat-ācāraiḥ nijam phalam dadāti.
ayam iti svabhāvaḥ anyathā artha-siddhaye na.
25. And that (human endeavor) yields its own fruit through good scriptures, good company, and good conduct. This is its intrinsic nature; otherwise, there is no attainment of purpose.
स्वरूपं पौरुषस्यैतदेवं व्यवहरन्नरः ।
याति निष्फलयत्नत्वं न कदाचन कश्चन ॥ २६ ॥
svarūpaṃ pauruṣasyaitadevaṃ vyavaharannaraḥ ,
yāti niṣphalayatnatvaṃ na kadācana kaścana 26
26. svarūpam pauruṣasya etat evam vyavaharan naraḥ
yāti niṣphala-yatna-tvam na kadācana kaścana
26. etat pauruṣasya svarūpam (asti).
evam vyavaharan naraḥ kadācana niṣphala-yatna-tvam na yāti,
kaścana (api na yāti).
26. This is the true nature of human endeavor (puruṣa). No one who conducts themselves in this manner ever experiences fruitless effort.
दैन्यदारिद्र्यदुःखार्ता अप्यन्ये पुरुषोत्तमाः ।
पौरुषेणैव यत्नेन याता देवेन्द्रतुल्यताम् ॥ २७ ॥
dainyadāridryaduḥkhārtā apyanye puruṣottamāḥ ,
pauruṣeṇaiva yatnena yātā devendratulyatām 27
27. dainya-dāridrya-duḥkha-ārtāḥ api anye puruṣottamāḥ
pauruṣeṇa eva yatnena yātāḥ devendra-tulyatām
27. anye dainya-dāridrya-duḥkha-ārtāḥ api puruṣottamāḥ pauruṣeṇa eva yatnena devendra-tulyatām yātāḥ (babhūvuḥ).
27. Even other supreme persons (puruṣa), though afflicted by wretchedness, poverty, and suffering, have attained equality with the lord of gods (Devendra) through their own human effort (puruṣa).
आबाल्यादलमभ्यस्तैः शास्त्रसत्सङ्गमादिभिः ।
गुणैः पुरुषयत्नेन स्वार्थः संप्राप्यते यतः ॥ २८ ॥
ābālyādalamabhyastaiḥ śāstrasatsaṅgamādibhiḥ ,
guṇaiḥ puruṣayatnena svārthaḥ saṃprāpyate yataḥ 28
28. ābālyāt alam abhyastaiḥ śāstrasatsaṅgamādibhiḥ
guṇaiḥ puruṣayatnena svārthaḥ samprāpyate yataḥ
28. yataḥ svārthaḥ puruṣayatnena ābālyāt alam abhyastaiḥ
śāstrasatsaṅgamādibhiḥ guṇaiḥ samprāpyate
28. Because one's own goal (svārtha) is achieved through human effort (puruṣayatna) and by virtues (guṇa) cultivated extensively from childhood, particularly through the study of scriptures (śāstra) and association with good company.
इति प्रत्यक्षतो दृष्टमनुभूतं श्रुतं कृतम् ।
दैवात्तमिति मन्यन्ते ये हतास्ते कुबुद्धयः ॥ २९ ॥
iti pratyakṣato dṛṣṭamanubhūtaṃ śrutaṃ kṛtam ,
daivāttamiti manyante ye hatāste kubuddhayaḥ 29
29. iti pratyakṣataḥ dṛṣṭam anubhūtam śrutam kṛtam
daivāttam iti manyante ye hatāḥ te kubuddhayaḥ
29. ye pratyakṣataḥ dṛṣṭam anubhūtam śrutam kṛtam iti daivāttam manyante,
te hatāḥ kubuddhayaḥ
29. Those with misguided intellect (kubuddhi) who consider what is directly seen, experienced, heard, and performed to be solely dependent on destiny (daiva) are truly unfortunate.
आलस्यं यदि न भवेज्जगत्यनर्थः को न स्याद्बहुधनको बहुश्रुतो वा ।
आलस्यादियमवनिः ससागरान्ता संपूर्णा नरपशुभिश्च निर्धनैश्च ॥ ३० ॥
ālasyaṃ yadi na bhavejjagatyanarthaḥ ko na syādbahudhanako bahuśruto vā ,
ālasyādiyamavaniḥ sasāgarāntā saṃpūrṇā narapaśubhiśca nirdhanaiśca 30
30. ālasyam yadi na bhavet jagati anarthaḥ
kaḥ na syāt bahudhanakaḥ bahuśrutaḥ
vā ālasyāt iyam avaniḥ sasāgarāntā
sampūrṇā narapaśubhiḥ ca nirdhanaiḥ ca
30. yadi ālasyam jagati na bhavet,
kaḥ anarthaḥ na syāt? kaḥ bahudhanakaḥ bahuśrutaḥ vā na syāt? ālasyāt iyam sasāgarāntā avaniḥ narapaśubhiḥ ca nirdhanaiḥ ca sampūrṇā.
30. If laziness (ālasya) were not present in the world, what adversity would remain? Who would not become wealthy or profoundly learned? It is due to laziness (ālasya) that this earth, bounded by its oceans, is filled with brutish humans (narapaśu) and the impoverished.
बाल्ये गतेऽविरतकल्पितकेलिलोले दोर्दण्डमण्डितवयःप्रभृति प्रयत्नात् ।
सत्सङ्गमैः पदपदार्थविशुद्धबुद्धिः कुर्यान्नरः स्वगुणदोषविचारणानि ॥ ३१ ॥
bālye gate'viratakalpitakelilole dordaṇḍamaṇḍitavayaḥprabhṛti prayatnāt ,
satsaṅgamaiḥ padapadārthaviśuddhabuddhiḥ kuryānnaraḥ svaguṇadoṣavicāraṇāni 31
31. bālye gate aviratakalpitakelilole
dordaṇḍamaṇḍitavayaḥprabhṛti prayatnāt
satsaṅgamaiḥ padapadārthaviśuddhabuddhiḥ
kuryāt naraḥ svaguṇadoṣavicāraṇāni
31. bālye aviratakalpitakelilole gate,
dordaṇḍamaṇḍitavayaḥprabhṛti (samaye ca),
naraḥ prayatnāt satsaṅgamaiḥ padapadārthaviśuddhabuddhiḥ svaguṇadoṣavicāraṇāni kuryāt
31. Once childhood, engrossed in continuous and imagined play, has passed, and the age adorned with strong arms (youth) begins, a person (nara) should diligently, through good company (satsaṅgama) and with an intellect (buddhi) purified by understanding words (pada) and their meanings (padārtha), perform a thorough analysis of their own virtues (guṇa) and faults (doṣa).
वाल्मीकिरुवाच ।
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरेण सहाजगाम ॥ ३२ ॥
vālmīkiruvāca ,
ityuktavatyatha munau divaso jagāma sāyaṃtanāya vidhaye'stamino jagāma ,
snātuṃ sabhā kṛtanamaskaraṇā jagāma śyāmākṣaye ravikareṇa sahājagāma 32
32. vālmīkiḥ uvāca iti uktavati atha munau
divasaḥ jagāma sāyaṃtanāya vidhaye astaminaḥ
jagāma snātuṃ sabhā kṛtanamaskaraṇā
jagāma śyāmākṣaye ravikareṇa saha ājagāma
32. vālmīkiḥ uvāca.
atha munau iti uktavati,
divasaḥ sāyaṃtanāya vidhaye jagāma,
astaminaḥ jagāma.
sabhā kṛtanamaskaraṇā snātuṃ jagāma,
śyāmākṣaye ravikareṇa saha ājagāma
32. Vālmīki said: "Thus, after the sage had spoken, the day passed, and the sun set for the evening ritual. The assembly, having performed their salutations, then went to bathe, and at the decline of night (dawn), it returned along with the sun's rays."

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 (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 (current chapter) 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)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216