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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-6

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श्रीवसिष्ठ उवाच ।
तस्मात्प्राक्पौरुषाद्दैवं नान्यत्तत्प्रोज्झ्य दूरतः ।
साधुसंगमसच्छास्त्रैर्जीवमुत्तारयेद्बलात् ॥ १ ॥
śrīvasiṣṭha uvāca ,
tasmātprākpauruṣāddaivaṃ nānyattatprojjhya dūrataḥ ,
sādhusaṃgamasacchāstrairjīvamuttārayedbalāt 1
1. śrīvasiṣṭhaḥ uvāca tasmāt prāk
pauruṣāt daivam na anyat tat
projjhya dūrataḥ sādhu-saṅgama-sacchāstraiḥ
jīvam uttārayet balāt
1. śrīvasiṣṭhaḥ uvāca.
tasmāt daivam prāk pauruṣāt anyat na.
tat dūrataḥ projjhya,
sādhu-saṅgama-sacchāstraiḥ jīvam balāt uttārayet.
1. Śrī Vasiṣṭha said: "Therefore, destiny (daiva) is nothing other than past human effort (pauruṣa). Completely abandoning that [false notion of an independent destiny] far away, one should forcefully liberate the individual self (jīva) through the company of virtuous persons and good scriptures."
यथा यथा प्रयत्नः स्याद्भवेदाशु फलं तथा ।
इति पौरुषमेवास्ति दैवमस्तु तदेव च ॥ २ ॥
yathā yathā prayatnaḥ syādbhavedāśu phalaṃ tathā ,
iti pauruṣamevāsti daivamastu tadeva ca 2
2. yathā yathā prayatnaḥ syāt bhavet āśu phalam
tathā iti pauruṣam eva asti daivam astu tat eva ca
2. yathā yathā prayatnaḥ syāt,
tathā āśu phalam bhavet.
iti pauruṣam eva asti,
ca daivam tat eva astu.
2. "As much as there is effort, so quickly will the result be. Thus, it is only human effort (pauruṣa) [that matters], and let destiny (daiva) itself be considered as nothing but that."
दुःखाद्यथा दुःखकाले हा कष्टमिति कथ्यते ।
हाकष्टशब्दपर्यायस्तथा हा दैवमित्यपि ॥ ३ ॥
duḥkhādyathā duḥkhakāle hā kaṣṭamiti kathyate ,
hākaṣṭaśabdaparyāyastathā hā daivamityapi 3
3. duḥkhāt yathā duḥkhakāle hā kaṣṭam iti kathyate
hā-kaṣṭa-śabda-paryāyaḥ tathā hā daivam iti api
3. yathā duḥkhakāle duḥkhāt hā kaṣṭam iti kathyate,
tathā hā daivam iti api hā-kaṣṭa-śabda-paryāyaḥ (asti).
3. "Just as during times of suffering, 'Alas, what misery!' is uttered due to distress, so too is 'Alas, destiny (daiva)!' merely an equivalent expression for 'Alas, misery!'."
प्राक्स्वकर्मेतराकारं दैवं नाम न विद्यते ।
बालः प्रबलपुंसेव तज्जेतुमिह शक्यते ॥ ४ ॥
prāksvakarmetarākāraṃ daivaṃ nāma na vidyate ,
bālaḥ prabalapuṃseva tajjetumiha śakyate 4
4. prāk svakarma-itara-ākāram daivam nāma na vidyate
bālaḥ prabala-puṃsā iva tat jetum iha śakyate
4. prāk svakarma-itara-ākāram daivam nāma na vidyate
iha tat bālaḥ prabala-puṃsā iva jetum śakyate
4. Prior to one's own actions, no destiny (daivam) exists with a form different from them. Here, that [destiny] can be conquered, just as a child is overpowered by a strong man.
ह्यस्तनो दुष्ट आचार आचारेणाद्य चारुणा ।
यथाशु शुभतामेति प्राक्तनं कर्म तत्तथा ॥ ५ ॥
hyastano duṣṭa ācāra ācāreṇādya cāruṇā ,
yathāśu śubhatāmeti prāktanaṃ karma tattathā 5
5. yathā hyastanaḥ duṣṭaḥ ācāraḥ adya cāruṇā ācāreṇa
āśu śubhatām eti tathā tat prāktanam karma
5. yathā hyastanaḥ duṣṭaḥ ācāraḥ adya cāruṇā ācāreṇa
āśu śubhatām eti tathā tat prāktanam karma
5. Just as yesterday's bad conduct quickly attains goodness through today's good conduct, similarly, that past action (karma) [is transformed] in the same way.
तज्जयाय यतन्ते ये न लोभलवलम्पटाः ।
ते दीनाः प्राकृता मूढाः स्थिता दैवपरायणाः ॥ ६ ॥
tajjayāya yatante ye na lobhalavalampaṭāḥ ,
te dīnāḥ prākṛtā mūḍhāḥ sthitā daivaparāyaṇāḥ 6
6. ye tat-jayāya na yatante lobha-lava-lampaṭāḥ te
dīnāḥ prākṛtāḥ mūḍhāḥ daiva-parāyaṇāḥ sthitāḥ
6. ye tat-jayāya na yatante lobha-lava-lampaṭāḥ te
dīnāḥ prākṛtāḥ mūḍhāḥ daiva-parāyaṇāḥ sthitāḥ
6. Those who do not strive for its [fate's] conquest and are addicted to even a tiny bit of greed - they are wretched, ignorant, common people who remain solely dependent on destiny (daivam).
पौरुषेण कृतं कर्म दैवाद्यदभिनश्यति ।
तत्र नाशयितुर्ज्ञेयं पौरुषं बलवत्तरम् ॥ ७ ॥
pauruṣeṇa kṛtaṃ karma daivādyadabhinaśyati ,
tatra nāśayiturjñeyaṃ pauruṣaṃ balavattaram 7
7. yat pauruṣeṇa kṛtam karma daivāt abhinaśyati
tatra nāśayituḥ pauruṣam balavattaram jñeyam
7. yat pauruṣeṇa kṛtam karma daivāt abhinaśyati
tatra nāśayituḥ pauruṣam balavattaram jñeyam
7. When an action (karma) undertaken through [present] human effort (pauruṣa) is destroyed by destiny (daivam), in that situation, the [past] human effort (pauruṣa) that acts as the destroyer [i.e., fate itself] should be understood as more powerful.
यदेकवृन्तफलयोरथैकं शून्यकोटरम् ।
तत्र प्रयत्नः स्फुरितस्तथा तद्रससंविदः ॥ ८ ॥
yadekavṛntaphalayorathaikaṃ śūnyakoṭaram ,
tatra prayatnaḥ sphuritastathā tadrasasaṃvidaḥ 8
8. yat ekavṛntaphalayoḥ atha ekam śūnyakoṭaram
tatra prayatnaḥ sphuritaḥ tathā tatrasasaṃvidaḥ
8. yat ekavṛntaphalayoḥ ekam śūnyakoṭaram (asti) tatra prayatnaḥ sphuritaḥ,
atha tathā tatrasasaṃvidaḥ (sphuritaḥ asti).
8. When, of two fruits on a single stalk, one is an empty hollow, then an effort (prayatna) is clearly manifested there, and similarly, an understanding of its essential nature (rasa) also arises.
यत्प्रयान्ति जगद्भावाः संसिद्धा अपि संक्षयम् ।
क्षयकारकयत्नस्य ह्यत्र ज्ञेयं महद्बलम् ॥ ९ ॥
yatprayānti jagadbhāvāḥ saṃsiddhā api saṃkṣayam ,
kṣayakārakayatnasya hyatra jñeyaṃ mahadbalam 9
9. yat prayānti jagatbhāvāḥ saṃsiddhāḥ api saṃkṣayam
kṣayakārakayatnasya hi atra jñeyam mahat balam
9. yat saṃsiddhāḥ api jagatbhāvāḥ saṃkṣayam prayānti,
hi atra kṣayakārakayatnasya mahat balam jñeyam.
9. Because even fully established worldly phenomena eventually undergo destruction, indeed, the great power of the effort (prayatna) that causes decay must be understood in this context.
द्वौ हुडाविव युध्येते पुरुषार्थौ परस्परम् ।
य एव बलवांस्तत्र स एव जयति क्षणात् ॥ १० ॥
dvau huḍāviva yudhyete puruṣārthau parasparam ,
ya eva balavāṃstatra sa eva jayati kṣaṇāt 10
10. dvau huḍau iva yudhyete puruṣārthau parasparam
yaḥ eva balavān tatra saḥ eva jayati kṣaṇāt
10. dvau puruṣārthau huḍau iva parasparam yudhyete.
yaḥ eva tatra balavān (asti),
saḥ eva kṣaṇāt jayati.
10. Two human endeavors (puruṣārtha) contend with each other like two rams. Whichever among them is more powerful, that one immediately triumphs.
भिक्षुको मङ्गलेभेन नृपो यत्क्रियते बलात् ।
तदमात्येभपौराणां प्रयत्नस्य बलं महत् ॥ ११ ॥
bhikṣuko maṅgalebhena nṛpo yatkriyate balāt ,
tadamātyebhapaurāṇāṃ prayatnasya balaṃ mahat 11
11. bhikṣukaḥ maṅgalaibhena nṛpaḥ yat kriyate balāt
tat amātyebhapaaurāṇām prayatnasya balam mahat
11. yat bhikṣukaḥ (vā) nṛpaḥ maṅgalaibhena balāt kriyate,
tat amātyebhapaaurāṇām prayatnasya mahat balam (asti).
11. The great power of the effort (prayatna) of ministers, elephants, and citizens is evident in whatever a king or even a beggar might forcefully accomplish with a ceremonial elephant.
पौरुषेणान्नमाक्रम्य यथा दन्तेन चूर्ण्यते ।
अन्यः पौरुषमाश्रित्य तथा शूरेण चूर्ण्यते ॥ १२ ॥
pauruṣeṇānnamākramya yathā dantena cūrṇyate ,
anyaḥ pauruṣamāśritya tathā śūreṇa cūrṇyate 12
12. pauruṣeṇa annam ākramya yathā dantena cūrṇyate
anyaḥ pauruṣam āśritya tathā śūreṇa cūrṇyate
12. yathā pauruṣeṇa annam ākramya dantena cūrṇyate,
tathā anyaḥ pauruṣam āśritya śūreṇa cūrṇyate.
12. Just as food is crushed by a tooth after being seized through effort (pauruṣa), similarly, another person is crushed by a hero who relies on his own valor (pauruṣa).
अन्नभूता हि महतां लघवो यत्नशालिनाम् ।
यथेष्टं विनियोज्यन्ते तेन कर्मसु लोष्टवत् ॥ १३ ॥
annabhūtā hi mahatāṃ laghavo yatnaśālinām ,
yatheṣṭaṃ viniyojyante tena karmasu loṣṭavat 13
13. annabhūtāḥ hi mahatām laghavaḥ yatnaśālinām
yatheṣṭam viniyojyante tena karmasu loṣṭavat
13. hi laghavaḥ yatnaśālinām mahatām annabhūtāḥ,
tena yatheṣṭam karmasu loṣṭavat viniyojyante.
13. Indeed, the insignificant ones, even if diligent, become subservient (like food) to the great, and are, for that reason, employed by them as desired, like clods of earth in various tasks (karma).
शक्तस्य पौरुषं दृश्यमदृश्यं वापि यद्भवेत् ।
तद्दैवमित्यशक्तेन बुद्धमात्मन्यबुद्धिना ॥ १४ ॥
śaktasya pauruṣaṃ dṛśyamadṛśyaṃ vāpi yadbhavet ,
taddaivamityaśaktena buddhamātmanyabuddhinā 14
14. śaktasya pauruṣam dṛśyam adṛśyam vā api yat bhavet
tat daivam iti aśaktena buddham ātmani abuddhinā
14. śaktasya pauruṣam yat dṛśyam vā adṛśyam api bhavet,
tat aśaktena abuddhinā ātmani daivam iti buddham.
14. Whatever valor (pauruṣa) of a capable person, whether visible or invisible, that the powerless and unwise person perceives as 'destiny (daiva)' within himself (ātman).
भूतानां बलवद्भूतं यन्न दैवमिति स्थितम् ।
तत्तेषामप्यधिष्ठातृ सतामेतत्स्फुटं मिथः ॥ १५ ॥
bhūtānāṃ balavadbhūtaṃ yanna daivamiti sthitam ,
tatteṣāmapyadhiṣṭhātṛ satāmetatsphuṭaṃ mithaḥ 15
15. bhūtānām balavat bhūtam yat na daivam iti sthitam
tat teṣām api adhiṣṭhātṛ satām etat sphuṭam mithaḥ
15. bhūtānām yat balavat bhūtam daivam iti na sthitam,
tat teṣām api adhiṣṭhātṛ.
etat satām mithaḥ sphuṭam.
15. Whatever truly powerful (force) among beings is established as not being destiny (daiva), that indeed is the controller even of those beings. This is clearly understood among the wise.
शास्त्रामात्येभपौराणामविकल्पा स्वभावधीः ।
या सा भिक्षुकराज्यस्य कर्तृ धर्तृ प्रजास्थितेः ॥ १६ ॥
śāstrāmātyebhapaurāṇāmavikalpā svabhāvadhīḥ ,
yā sā bhikṣukarājyasya kartṛ dhartṛ prajāsthiteḥ 16
16. śāstrāmātyebhapaura-āṇām avikalpā svabhāvadīḥ yā
sā bhikṣukarājyasya kartṛ dhartṛ prajāsthiteḥ
16. yā avikalpā svabhāvadīḥ śāstrāmātyebhapaura-āṇām
sā bhikṣukarājyasya prajāsthiteḥ kartṛ dhartṛ
16. That unwavering, inherent wisdom (dhī), which is found among the scriptures (śāstra), ministers (amātya), elephants (ibha), and citizens (paura), is the creator and sustainer of the stability of the people in a mendicant's kingdom.
भिक्षुको मङ्गलेभेन नृपो यत्क्रियते क्वचित् ।
प्राक्तनं पौरुषं तत्र बलवद्वापि कारणम् ॥ १७ ॥
bhikṣuko maṅgalebhena nṛpo yatkriyate kvacit ,
prāktanaṃ pauruṣaṃ tatra balavadvāpi kāraṇam 17
17. bhikṣukaḥ maṅgalebhena nṛpaḥ yat kriyate kvacit
prāktanam pauruṣam tatra balavat vā api kāraṇam
17. kvacit maṅgalebhena bhikṣukaḥ nṛpaḥ yat kriyate
tatra prāktanam vā pauruṣam api balavat kāraṇam
17. When a mendicant (bhikṣuka) is occasionally made king (nṛpa) by an auspicious elephant (ibha), in that situation, previous (karma) or indeed human effort (pauruṣa) is a powerful cause.
ऐहिकः प्राक्तनं हन्ति प्राक्तनोऽद्यतनं बलात् ।
सर्वदा पुरुषस्पन्दस्तत्रानुद्वेगवाञ्जयी ॥ १८ ॥
aihikaḥ prāktanaṃ hanti prāktano'dyatanaṃ balāt ,
sarvadā puruṣaspandastatrānudvegavāñjayī 18
18. aihikaḥ prāktanam hanti prāktanaḥ adyatanam balāt
sarvadā puruṣaspandaḥ tatra anudvegavān jayī
18. aihikaḥ prāktanam hanti prāktanaḥ balāt adyatanam
hanti sarvadā tatra anudvegavān puruṣaspandaḥ jayī
18. The present (effort) destroys the previous (karma), and the previous (karma) forcefully destroys the present. Always, in this context, the human effort (puruṣaspanda) that is undisturbed (anudvegavān) is victorious.
द्वयोरद्यतनस्यैव प्रत्यक्षाद्बलिता भवेत् ।
दैवं जेतुं यतो यत्नैर्बालो यूनेव शक्यते ॥ १९ ॥
dvayoradyatanasyaiva pratyakṣādbalitā bhavet ,
daivaṃ jetuṃ yato yatnairbālo yūneva śakyate 19
19. dvayoḥ adyatanasya eva pratyakṣāt balitā bhavet
daivam jetum yataḥ yatnaiḥ bālaḥ yūnā iva śakyate
19. dvayoḥ adyatanasya eva balitā pratyakṣāt bhavet
yataḥ yatnaiḥ daivam jetum śakyate bālaḥ yūnā iva
19. Of the two (i.e., past and present actions), the power of the present (effort) itself becomes manifest through direct experience. This is because destiny (daiva) can be overcome by (human) efforts, just as a child (bāla) can be controlled by a youth (yūna).
मेघेन नीयते यद्वद्वत्सरोपार्जिता कृषिः ।
मेघस्य पुरुषार्थोऽसौ जयत्यधिकयत्नवान् ॥ २० ॥
meghena nīyate yadvadvatsaropārjitā kṛṣiḥ ,
meghasya puruṣārtho'sau jayatyadhikayatnavān 20
20. mehena nīyate yadvat vatsaropārjitā kṛṣiḥ
meghasya puruṣārthaḥ asau jayati adhikayatnavān
20. yadvat mehena vatsaropārjitā kṛṣiḥ nīyate asau
meghasya puruṣārthaḥ adhikayatnavān jayati
20. Just as the crop cultivated over an entire year is carried away by a cloud (representing destructive natural forces), so too, that very adverse outcome (puruṣārtha) caused by the cloud's force is ultimately conquered by a person who exerts greater diligence.
क्रमेणोपार्जितेऽप्यर्थे नष्टे कार्या न खेदिता ।
न बलं यत्र मे शक्तं तत्र का परिदेवना ॥ २१ ॥
krameṇopārjite'pyarthe naṣṭe kāryā na kheditā ,
na balaṃ yatra me śaktaṃ tatra kā paridevanā 21
21. krameṇa upārjite api arthe naṣṭe kāryā na kheditā
na balam yatra me śaktam tatra kā paridevanā
21. krameṇa upārjite arthe api naṣṭe kheditā na kāryā
yatra me balam na śaktam tatra kā paridevanā
21. When wealth, accumulated gradually, is lost, one should not grieve. Where my strength is not effective, what is the point of lamentation there?
यन्न शक्नोमि तस्यार्थे यदि दुःखं करोम्यहम् ।
तदमारितमृत्योर्मे युक्तं प्रत्यहरोदनम् ॥ २२ ॥
yanna śaknomi tasyārthe yadi duḥkhaṃ karomyaham ,
tadamāritamṛtyorme yuktaṃ pratyaharodanam 22
22. yat na śaknomi tasya arthe yadi duḥkham karomi
aham tat amāritamṛtyoḥ me yuktam pratyaharodanam
22. yadi aham yat na śaknomi tasya arthe duḥkham
karomi tat me amāritamṛtyoḥ pratyaharodanam yuktam
22. If I grieve for something that I am unable to accomplish, then my daily weeping for unconquered death would indeed be appropriate.
देशकालक्रियाद्रव्यवशतो विस्फुरन्त्यमी ।
सर्व एव जगद्भावा जयत्यधिकयत्नवान् ॥ २३ ॥
deśakālakriyādravyavaśato visphurantyamī ,
sarva eva jagadbhāvā jayatyadhikayatnavān 23
23. deśakālakriyādravyavaśataḥ visphuranti amī
sarve eva jagadbhāvāḥ jayati adhikayatnavān
23. amī sarve eva jagadbhāvāḥ deśakālakriyādravyavaśataḥ
visphuranti adhikayatnavān jayati
23. All these worldly phenomena manifest according to the sway of place, time, action, and substance; yet, the one who exerts greater diligence conquers them.
तस्मात्पौरुषमाश्रित्य सच्छास्त्रैः सत्समागमैः ।
प्रज्ञाममलतां नीत्वा संसारजलधिं तरेत् ॥ २४ ॥
tasmātpauruṣamāśritya sacchāstraiḥ satsamāgamaiḥ ,
prajñāmamalatāṃ nītvā saṃsārajaladhiṃ taret 24
24. tasmāt pauruṣam āśritya sat-śāstraiḥ sat-samāgamaiḥ
prajñām amalatām nītvā saṃsāra-jaladhim taret
24. tasmāt pauruṣam āśritya sat-śāstraiḥ sat-samāgamaiḥ
prajñām amalatām nītvā saṃsāra-jaladhim taret
24. Therefore, one should take refuge in human effort, and by means of excellent scriptures and the company of virtuous people, purify one's intellect and thereby cross the ocean of worldly existence (saṃsāra).
प्राक्तनश्चैहिकश्चेमौ पुरुषार्थौ फलद्द्रुमौ ।
संजातौ पुरुषारण्ये जयत्यभ्यधिकस्तयोः ॥ २५ ॥
prāktanaścaihikaścemau puruṣārthau phaladdrumau ,
saṃjātau puruṣāraṇye jayatyabhyadhikastayoḥ 25
25. prāktanaḥ ca aihikaḥ ca imau puruṣārthau phala-drumau
saṃjātau puruṣa-araṇye jayati abhyadhikaḥ tayoḥ
25. prāktanaḥ ca aihikaḥ ca imau puruṣārthau phala-drumau
puruṣa-araṇye saṃjātau tayoḥ abhyadhikaḥ jayati
25. These two human pursuits (puruṣārtha), those from previous lives and those from this present life, have arisen like fruit-bearing trees in the forest of the individual (puruṣa). Of these two, the present one is superior and triumphs.
कर्म यः प्राक्तनं तुच्छं न निहन्ति शुभेहितैः ।
अज्ञो जन्तुरनीशोऽसावात्मनः सुखदुःखयोः ॥ २६ ॥
karma yaḥ prāktanaṃ tucchaṃ na nihanti śubhehitaiḥ ,
ajño janturanīśo'sāvātmanaḥ sukhaduḥkhayoḥ 26
26. karma yaḥ prāktanam tuccham na nihanti śubha-īhitaiḥ
ajñaḥ jantuḥ anīśaḥ asau ātmanaḥ sukha-duḥkhayoḥ
26. yaḥ śubha-īhitaiḥ prāktanam tuccham karma na nihanti
asau ajñaḥ jantuḥ ātmanaḥ sukha-duḥkhayoḥ anīśaḥ
26. That ignorant creature who does not overcome his trivial past (prāktana) karma through auspicious efforts is not the master of his own joy and sorrow.
ईश्वरप्रेरितो गच्छेत्स्वर्गं नरकमेव वा ।
स सदैव पराधीनः पशुरेव न संशयः ॥ २७ ॥
īśvaraprerito gacchetsvargaṃ narakameva vā ,
sa sadaiva parādhīnaḥ paśureva na saṃśayaḥ 27
27. īśvara-preritaḥ gacchet svargam narakam eva vā
saḥ sadā eva para-adhīnaḥ paśuḥ eva na saṃśayaḥ
27. īśvara-preritaḥ svargam vā narakam eva gacchet
saḥ sadā eva para-adhīnaḥ paśuḥ eva saṃśayaḥ na
27. One who is driven by fate (īśvara-prerita) goes to heaven or hell. Such a person is always dependent on others, truly like an animal; there is no doubt.
यस्तूदारचमत्कारः सदाचारविहारवान् ।
स निर्याति जगन्मोहान्मृगेन्द्रः पञ्जरादिव ॥ २८ ॥
yastūdāracamatkāraḥ sadācāravihāravān ,
sa niryāti jaganmohānmṛgendraḥ pañjarādiva 28
28. yaḥ tu udāra-camatkāraḥ sadācāra-vihāravān
saḥ niryāti jagat-mohāt mṛgendraḥ pañjarāt iva
28. yaḥ tu udāra-camatkāraḥ sadācāra-vihāravān
saḥ jagat-mohāt niryāti mṛgendraḥ pañjarāt iva
28. But he who possesses a magnificent nature and excellent conduct is liberated from the world's delusion (moha), just as a lion emerges from its cage.
कश्चिन्मां प्रेरयत्येवमित्यनर्थकुकल्पने ।
यः स्थितोऽदृष्टमुत्सृज्य त्याज्योऽसौ दूरतोऽधमः ॥ २९ ॥
kaścinmāṃ prerayatyevamityanarthakukalpane ,
yaḥ sthito'dṛṣṭamutsṛjya tyājyo'sau dūrato'dhamaḥ 29
29. kaścit mām prerayati evam iti anartha-kukalpane yaḥ
sthitaḥ adṛṣṭam utsṛjya tyājyaḥ asau dūrataḥ adhamaḥ
29. yaḥ adṛṣṭam utsṛjya kaścit mām evam prerayati iti
anartha-kukalpane sthitaḥ asau adhamaḥ dūrataḥ tyājyaḥ
29. He who, abandoning the unseen (adṛṣṭa), remains entrenched in this meaningless, misguided notion - 'Someone is impelling me thus' - that inferior person (adhamaḥ) should be abandoned from afar.
व्यवहारसहस्राणि यान्युपायान्ति यान्ति च ।
यथाशास्त्रं विहर्तव्यं तेषु त्यक्त्वा सुखासुखे ॥ ३० ॥
vyavahārasahasrāṇi yānyupāyānti yānti ca ,
yathāśāstraṃ vihartavyaṃ teṣu tyaktvā sukhāsukhe 30
30. vyavahāra-sahasrāṇi yāni upāyānti yānti ca
yathāśāstram vihartavyam teṣu tyaktvā sukha-asukhe
30. yāni vyavahāra-sahasrāṇi upāyānti ca yānti teṣu
sukha-asukhe tyaktvā yathāśāstram vihartavyam
30. Among the thousands of affairs that constantly arise and pass away, one should conduct oneself according to the scriptural injunctions (śāstra), having abandoned both pleasure and pain.
यथाशास्त्रमनुच्छिन्नां मर्यादां स्वामनुज्झतः ।
उपतिष्ठन्ति सर्वाणि रत्नान्यम्बुनिधाविव ॥ ३१ ॥
yathāśāstramanucchinnāṃ maryādāṃ svāmanujjhataḥ ,
upatiṣṭhanti sarvāṇi ratnānyambunidhāviva 31
31. yathāśāstram anucchinnām maryādām svām anujjhataḥ
upatiṣṭhanti sarvāṇi ratnāni ambunidhau iva
31. yathāśāstram anucchinnām svām maryādām anujjhataḥ
sarvāṇi ratnāni ambunidhau iva upatiṣṭhanti
31. For him who does not abandon his own uninterrupted tradition (maryādā) that is in accordance with scriptural (śāstra) teachings, all treasures (ratna) naturally come to him, just as they do in an ocean (ambunidhi).
स्वार्थप्रापककार्यैकप्रयत्नपरता बुधैः ।
प्रोक्ता पौरुषशब्देन सा सिद्ध्यै शास्त्रयन्त्रिता ॥ ३२ ॥
svārthaprāpakakāryaikaprayatnaparatā budhaiḥ ,
proktā pauruṣaśabdena sā siddhyai śāstrayantritā 32
32. svārthaprāpakakāryaikaprayatnaparatā budhaiḥ
proktā pauruṣaśabdena sā siddhyai śāstrayantritā
32. budhaiḥ svārthaprāpakakāryaikaprayatnaparatā sā
pauruṣaśabdena proktā śāstrayantritā siddhyai
32. The wise declare that single-minded dedication to actions that achieve one's own purpose is referred to by the word 'pauruṣa' (human effort). When regulated by scriptures, this leads to success.
क्रियया स्पन्दधर्मिण्या स्वार्थसाधकता स्वयम् ।
साधुसंगमसच्छास्त्रतीक्ष्णयोन्नीयते धिया ॥ ३३ ॥
kriyayā spandadharmiṇyā svārthasādhakatā svayam ,
sādhusaṃgamasacchāstratīkṣṇayonnīyate dhiyā 33
33. kriyayā spandadharmiṇyā svārthasādhakatā svayam
sādhusaṅgamasacchāstratīkṣṇayā unnīyate dhiyā
33. kriyayā spandadharmiṇyā svārthasādhakatā svayam
sādhusaṅgamasacchāstratīkṣṇayā dhiyā unnīyate
33. The capacity for achieving one's own purpose through an active deed is naturally discerned by an intelligence sharpened by the company of virtuous people and authentic scriptures.
अनन्तं समतानन्दं परमार्थं विदुर्बुधाः ।
स येभ्यः प्राप्यते नित्यं ते सेव्याः शास्त्रसाधवः ॥ ३४ ॥
anantaṃ samatānandaṃ paramārthaṃ vidurbudhāḥ ,
sa yebhyaḥ prāpyate nityaṃ te sevyāḥ śāstrasādhavaḥ 34
34. anantaṃ samatānandaṃ paramārthaṃ viduḥ budhāḥ sa
yebhyaḥ prāpyate nityaṃ te sevyāḥ śāstrasādhavaḥ
34. budhāḥ anantaṃ samatānandaṃ paramārthaṃ viduḥ sa
yebhyaḥ nityaṃ prāpyate te śāstrasādhavaḥ sevyāḥ
34. The wise understand the infinite, the bliss of equanimity, as the supreme reality (paramārtha). Those scripturally virtuous ones from whom this is always obtained should be served.
देवलोकादिहागत्य लोकद्वयहितं भवेत् ।
प्राक्तनं पौरुषं तद्वै दैवशब्देन कथ्यते ॥ ३५ ॥
devalokādihāgatya lokadvayahitaṃ bhavet ,
prāktanaṃ pauruṣaṃ tadvai daivaśabdena kathyate 35
35. devalokāt iha āgatya lokadvayahitaṃ bhavet
prāktanaṃ pauruṣaṃ tad vai daivaśabdena kathyate
35. devalokāt iha āgatya lokadvayahitaṃ bhavet yat
tat prāktanaṃ pauruṣaṃ vai daivaśabdena kathyate
35. That which, having come here from the world of gods, would be beneficial for both worlds - that prior human effort (pauruṣa) is indeed referred to by the word 'daiva' (divine destiny).
तद्युक्तमेतदेतस्मिन्नास्ति नापवदामहे ।
मूढैः प्रकल्पितं दैवं मन्यन्ते ये क्षयं गताः ॥ ३६ ॥
tadyuktametadetasminnāsti nāpavadāmahe ,
mūḍhaiḥ prakalpitaṃ daivaṃ manyante ye kṣayaṃ gatāḥ 36
36. tad yuktam etat etasmin na asti na apavādāmahe |
mūḍhaiḥ prakalpitam daivam manyante ye kṣayam gatāḥ
36. tad etat yuktam.
etasmin na asti,
na apavādāmahe.
ye kṣayam gatāḥ,
mūḍhaiḥ prakalpitam daivam manyante.
36. Therefore, this is appropriate: [divine destiny] does not exist in this [reality], nor do we deny [its conventional notion]. Those who are deluded consider divine destiny (daiva), fabricated by the foolish, to be perishable.
नित्यं स्वपौरुषादेव लोकद्वयहितं भवेत् ।
ह्यस्तनी दुष्क्रियाभ्येति शोभां सत्क्रियया यथा ॥ ३७ ॥
nityaṃ svapauruṣādeva lokadvayahitaṃ bhavet ,
hyastanī duṣkriyābhyeti śobhāṃ satkriyayā yathā 37
37. nityam sva-pauruṣāt eva loka-dvaya-hitam bhavet |
hyastanī duṣkriyā abhyeti śobhām sat-kriyayā yathā
37. nityam sva-pauruṣāt eva loka-dvaya-hitam bhavet.
yathā hyastanī duṣkriyā sat-kriyayā śobhām abhyeti.
37. Always, through self-effort (pauruṣa) alone, the welfare of both worlds (this and the next) is achieved. Just as a bad deed of yesterday attains luster through a good deed.
अद्यैवं प्राक्तनी तस्माद्यत्नाद्यः कार्यवान्भवेत् ।
करामलकवद्दृष्टं पौरुषादेव तत्फलम् ।
मूढः प्रत्यक्षमुत्सृज्य दैवमोहे निमज्जति ॥ ३८ ॥
adyaivaṃ prāktanī tasmādyatnādyaḥ kāryavānbhavet ,
karāmalakavaddṛṣṭaṃ pauruṣādeva tatphalam ,
mūḍhaḥ pratyakṣamutsṛjya daivamohe nimajjati 38
38. adya evam prāktanī tasmāt yatnāt yaḥ
kāryavān bhavet | kara-āmalaka-vat
dṛṣṭam pauruṣāt eva tat phalam | mūḍhaḥ
pratyakṣam utsṛjya daivamohe nimajjati
38. tasmāt adya evam prāktanī (hi).
yaḥ yatnāt kāryavān bhavet.
tat phalam pauruṣāt eva kara-āmalaka-vat dṛṣṭam.
mūḍhaḥ pratyakṣam utsṛjya daivamohe nimajjati.
38. Today is thus like the past; therefore, one should be diligent in one's work. The fruit (result) of that (work) is seen from self-effort (pauruṣa) alone, as clearly as a myrobalan fruit in hand. A fool, abandoning direct perception, immerses himself in the delusion of divine destiny (daiva).
सकलकारणकार्यविवर्जितं निजविकल्पबलादुपकल्पितम् ।
तदनपेक्ष्य हि दैवमसन्मयं श्रय शुभाशय पौरुषमात्मनः ॥ ३९ ॥
sakalakāraṇakāryavivarjitaṃ nijavikalpabalādupakalpitam ,
tadanapekṣya hi daivamasanmayaṃ śraya śubhāśaya pauruṣamātmanaḥ 39
39. sakala-kāraṇa-kārya-vivarjitam
nija-vikalpa-balāt upakalpitam | tat
anapekṣya hi daivam asanmayam
śraya śubha-āśaya pauruṣam ātmanaḥ
39. śubha-āśaya! sakala-kāraṇa-kārya-vivarjitam nija-vikalpa-balāt upakalpitam tat asanmayam daivam anapekṣya hi,
ātmanaḥ pauruṣam śraya.
39. O good-hearted one, ignoring that divine destiny (daiva) which is devoid of all cause and effect, fabricated merely by the power of one's own imagination, and essentially unreal - indeed, resort to your own self-effort (pauruṣa).
शास्त्रैः सदाचरविजृम्भितदेशधर्मैर्यत्कल्पितं फलमतीव चिरप्ररूढम् ।
तस्मिन्हृदि स्फुरति चोपनमेति चित्तमङ्गावली तदनु पौरुषमेतदाहुः ॥ ४० ॥
śāstraiḥ sadācaravijṛmbhitadeśadharmairyatkalpitaṃ phalamatīva ciraprarūḍham ,
tasminhṛdi sphurati copanameti cittamaṅgāvalī tadanu pauruṣametadāhuḥ 40
40. śāstraiḥ sadācara-vijṛmbhita-deśa-dharmaiḥ
yat kalpitam phalam atīva cira-prarūḍham
tasmin hṛdi sphurati ca upanameti
cittam aṅgāvalī tad-anu pauruṣam etat āhuḥ
40. yat śāstraiḥ sadācara-vijṛmbhita-deśa-dharmaiḥ
kalpitam atīva cira-prarūḍham phalam
tasmin hṛdi sphurati ca cittam upanameti
tad-anu aṅgāvalī etat pauruṣam āhuḥ
40. When that deeply ingrained and long-standing result, which is ordained by the scriptures and by the local natural law (dharma) that flourishes through good conduct, flashes in the heart, and the mind then approaches it, followed by a sequence of bodily actions - this is what they call human endeavor (pauruṣa).
बुद्ध्वैव पौरुषफलं पुरुषत्वमेतदात्मप्रयत्नपरतैव सदैव कार्या ।
नेया ततः सफलतां परमामथासौ सच्छास्त्रसाधुजनपण्डितसेवनेन ॥ ४१ ॥
buddhvaiva pauruṣaphalaṃ puruṣatvametadātmaprayatnaparataiva sadaiva kāryā ,
neyā tataḥ saphalatāṃ paramāmathāsau sacchāstrasādhujanapaṇḍitasevanena 41
41. buddhvā eva pauruṣa-phalam puruṣatvam etat
ātma-prayatna-paratā eva sadā eva kāryā
neyā tataḥ saphalatām paramām atha asau
sat-śāstra-sādhu-jana-paṇḍita-sevaneṇa
41. etat puruṣatvam pauruṣa-phalam buddhvā eva ātma-prayatna-paratā eva sadā eva kāryā; atha asau tataḥ sat-śāstra-sādhu-jana-paṇḍita-sevaneṇa paramām saphalatām neyā.
41. Having understood the result of human endeavor (pauruṣa), this human condition (puruṣatva) should always be pursued through constant self-exertion (ātmaprayatnaparatā). That (self-exertion) should then be led to supreme success by serving good scriptures, virtuous people, and wise scholars.
दैवपौरुषविचारचारुभिश्चेदमाचरितमात्मपौरुषम् ।
नित्यमेव जयतीति भावितैः कार्य आर्यजनसेवयोद्यमः ॥ ४२ ॥
daivapauruṣavicāracārubhiścedamācaritamātmapauruṣam ,
nityameva jayatīti bhāvitaiḥ kārya āryajanasevayodyamaḥ 42
42. daiva-pauruṣa-vicāra-cārubhiḥ ca
idam ācaritam ātma-pauruṣam
nityam eva jayati iti bhāvitaiḥ
kāryam ārya-jana-sevayā udyamaḥ
42. daiva-pauruṣa-vicāra-cārubhiḥ ca idam ācaritam ātma-pauruṣam nityam eva jayati iti bhāvitaiḥ ārya-jana-sevayā udyamaḥ kāryam.
42. Exertion (udyama) should be undertaken, through the service of noble people, by those who are adept at contemplating divine and human endeavor (pauruṣa) and who have realized that this practiced self-exertion (ātmapauruṣa) always triumphs.
जन्मप्रबन्धमयमामयमेष जीवो बुद्ध्वैहिकं सहजपौरुषमेव सिद्ध्यै ।
शान्तिं नयत्ववितथेन वरौषधेन मृष्टेन तुष्टपरपण्डितसेवनेन ॥ ४३ ॥
janmaprabandhamayamāmayameṣa jīvo buddhvaihikaṃ sahajapauruṣameva siddhyai ,
śāntiṃ nayatvavitathena varauṣadhena mṛṣṭena tuṣṭaparapaṇḍitasevanena 43
43. janma-prabandha-mayam āmayam eṣa jīvaḥ
buddhvā aihikam sahaja-pauruṣam eva
siddhyai śāntim nayatu avitathena vara-auṣadhena
mṛṣṭena tuṣṭa-para-paṇḍita-sevaneṇa
43. eṣa jīvaḥ janma-prabandha-mayam āmayam buddhvā,
aihikam sahaja-pauruṣam eva siddhyai,
avitathena mṛṣṭena vara-auṣadhena tuṣṭa-para-paṇḍita-sevaneṇa śāntim nayatu.
43. Having realized that this living being (jīva) is a malady consisting of the entanglement of births (saṃsāra), one should, for the sake of accomplishment, apply only his inherent human effort (pauruṣa) in this world. Let him attain peace (śānti) through the unfailing and excellent medicine, which is purified by the service of contented and eminent scholars.

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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)

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utpatti prakaraṇa

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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