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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-7

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श्रीवसिष्ठ उवाच ।
प्राप्य व्याधिविनिर्मुक्तं देहमल्पाधिवेदनम् ।
तथात्मनि समादध्याद्यथा भूयो न जायते ॥ १ ॥
śrīvasiṣṭha uvāca ,
prāpya vyādhivinirmuktaṃ dehamalpādhivedanam ,
tathātmani samādadhyādyathā bhūyo na jāyate 1
1. śrīvasiṣṭha uvāca prāpya vyādhi-vinirmuktam deham
alpādhivedanam tathā ātmani samādadhyāt yathā bhūyaḥ na jāyate
1. śrīvasiṣṭha uvāca vyādhi-vinirmuktam alpādhivedanam deham prāpya,
ātmani tathā samādadhyāt yathā bhūyaḥ na jāyate
1. Śrī Vasiṣṭha said: Having obtained a body free from disease and with little mental suffering, one should fix the mind on the Self (ātman) in such a way that one is not born again.
दैवं पुरुषकारेण यो निवर्तितुमिच्छति ।
इह वामुत्र जगति स संपूर्णाभिवाञ्छितः ॥ २ ॥
daivaṃ puruṣakāreṇa yo nivartitumicchati ,
iha vāmutra jagati sa saṃpūrṇābhivāñchitaḥ 2
2. daivam puruṣakāreṇa yaḥ nivartitum icchati
iha vā amutra jagati saḥ sampūrṇābhivāñchitaḥ
2. yaḥ puruṣakāreṇa daivam nivartitum icchati,
saḥ iha vā amutra jagati sampūrṇābhivāñchitaḥ
2. Whoever wishes to avert destiny (daivam) through human effort (puruṣakāra), he attains the complete fulfillment of his desires in this world or in the next.
ये समुद्योगमुत्सृज्य स्थिता दैवपरायणाः ।
ते धर्ममर्थं कामं च नाशयन्त्यात्मविद्विषः ॥ ३ ॥
ye samudyogamutsṛjya sthitā daivaparāyaṇāḥ ,
te dharmamarthaṃ kāmaṃ ca nāśayantyātmavidviṣaḥ 3
3. ye samudyogam utsṛjya sthitāḥ daivaparāyaṇāḥ te
dharmam artham kāmam ca nāśayanti ātma-vidviṣaḥ
3. ye samudyogam utsṛjya daivaparāyaṇāḥ sthitāḥ,
te ātma-vidviṣaḥ dharmam artham kāmam ca nāśayanti
3. Those who abandon great effort and rely solely on destiny (daivam), they are enemies to themselves (ātma-vidviṣaḥ), destroying (their chances for) righteousness (dharma), prosperity, and pleasure.
संवित्स्पन्दो मनःस्पन्द ऐन्द्रियस्पन्द एव च ।
एतानि पुरुषार्थस्य रूपाण्येभ्यः फलोदयः ॥ ४ ॥
saṃvitspando manaḥspanda aindriyaspanda eva ca ,
etāni puruṣārthasya rūpāṇyebhyaḥ phalodayaḥ 4
4. saṃvit-spandaḥ manaḥ-spandaḥ aindriya-spandaḥ eva
ca etāni puruṣārthasya rūpāṇi ebhyaḥ phalodayaḥ
4. saṃvit-spandaḥ,
manaḥ-spandaḥ,
aindriya-spandaḥ eva ca etāni puruṣārthasya rūpāṇi.
ebhyaḥ phalodayaḥ.
4. The stirring of consciousness, the stirring of the mind, and the stirring of the senses are indeed the forms of human endeavor (puruṣārtha). From these arises the fruition (of actions).
यथा संवेदनं चेतस्तथा तत्स्पन्दमृच्छति ।
तथैव कायश्चलति तथैव फलभोक्तृता ॥ ५ ॥
yathā saṃvedanaṃ cetastathā tatspandamṛcchati ,
tathaiva kāyaścalati tathaiva phalabhoktṛtā 5
5. yathā saṃvedanam cetas tathā tat spandam ṛcchati
tathā eva kāyaḥ calati tathā eva phala-bhoktṛtā
5. yathā cetas saṃvedanam tathā tat spandam ṛcchati
tathā eva kāyaḥ calati tathā eva phala-bhoktṛtā
5. Just as the mind (cetas) perceives, so it experiences that sensation. In the same way, the body moves, and similarly, one experiences the fruits of actions (phalabhoktṛtā).
आबालमेतत्संसिद्धं यत्र यत्र यथा यथा ।
दैवं तु न क्वचिद्दृष्टमतो जगति पौरुषम् ॥ ६ ॥
ābālametatsaṃsiddhaṃ yatra yatra yathā yathā ,
daivaṃ tu na kvaciddṛṣṭamato jagati pauruṣam 6
6. ā-bālam etat saṃsiddham yatra yatra yathā yathā
daivam tu na kvacit dṛṣṭam ataḥ jagati pauruṣam
6. ā-bālam etat yatra yatra yathā yathā saṃsiddham
tu daivam kvacit na dṛṣṭam ataḥ jagati pauruṣam
6. This (principle) is established from childhood, applying universally in every place and every manner. However, destiny (daivam) is nowhere to be seen; therefore, in this world, human effort (pauruṣam) is what truly matters.
पुरुषार्थेन देवानां गुरुरेव बृहस्पतिः ।
शुक्रो दैत्येन्द्रगुरुतां पुरुषार्थेन चास्थितः ॥ ७ ॥
puruṣārthena devānāṃ gurureva bṛhaspatiḥ ,
śukro daityendragurutāṃ puruṣārthena cāsthitaḥ 7
7. puruṣārtena devānām guruḥ eva bṛhaspatiḥ śukraḥ
daitya-indra-gurutām puruṣārtena ca āsthitaḥ
7. puruṣārtena eva bṛhaspatiḥ devānām guruḥ ca
puruṣārtena śukraḥ daitya-indra-gurutām āsthitaḥ
7. Indeed, it was through human effort (puruṣārtha) that Bṛhaspati became the preceptor (guru) of the gods. And similarly, it was through human effort (puruṣārtha) that Śukra attained the position of preceptor (guru) to the lords of the demons.
दैन्यदारिद्र्यदुःखार्ता अपि साधो नरोत्तमाः ।
पौरुषेणैव यत्नेन याता देवेन्द्रतुल्यताम् ॥ ८ ॥
dainyadāridryaduḥkhārtā api sādho narottamāḥ ,
pauruṣeṇaiva yatnena yātā devendratulyatām 8
8. dainya-dāridrya-duḥkha-ārtāḥ api sādho nara-uttamāḥ
pauruṣeṇa eva yatnena yātāḥ deva-indra-tulyatām
8. sādho api dainya-dāridrya-duḥkha-ārtāḥ nara-uttamāḥ
pauruṣeṇa eva yatnena deva-indra-tulyatām yātāḥ
8. O virtuous one (sādho), even those most excellent men (narottamāḥ) who were afflicted by wretchedness, poverty, and suffering (duḥkha), attained a status equal to that of the king of gods (devendra) solely through their human effort (pauruṣa) and diligence.
महान्तो विभवास्वादैर्नानाश्चर्यसमाश्रयाः ।
पौरुषेणैव दोषेण नरकातिथितां गताः ॥ ९ ॥
mahānto vibhavāsvādairnānāścaryasamāśrayāḥ ,
pauruṣeṇaiva doṣeṇa narakātithitāṃ gatāḥ 9
9. mahāntaḥ vibhava-āsvādaiḥ nānā-āścarya-samāśrayāḥ
pauruṣeṇa eva doṣeṇa naraka-ātithitām gatāḥ
9. mahāntaḥ nānā-āścarya-samāśrayāḥ vibhava-āsvādaiḥ
pauruṣeṇa eva doṣeṇa naraka-ātithitām gatāḥ
9. Mighty individuals, who were accustomed to enjoying great prosperity and were associated with various marvelous things, have become guests in hell solely due to their own human failings (pauruṣa).
भावाभावसहस्रेषु दशासु विविधासु च ।
स्वपौरुषवशादेव निवृत्ता भूतजातयः ॥ १० ॥
bhāvābhāvasahasreṣu daśāsu vividhāsu ca ,
svapauruṣavaśādeva nivṛttā bhūtajātayaḥ 10
10. bhāva-abhāva-sahasreṣu daśāsu vividhāsu ca
sva-pauruṣa-vaśāt eva nivṛttāḥ bhūta-jātayaḥ
10. bhūta-jātayaḥ bhāva-abhāva-sahasreṣu vividhāsu
daśāsu ca sva-pauruṣa-vaśāt eva nivṛttāḥ
10. In thousands of states of being and non-being, and in various other conditions, the classes of created beings are determined solely by the power of their own human endeavor (pauruṣa).
शास्त्रतो गुरुतश्चैव स्वतश्चेति त्रिसिद्धयः ।
सर्वत्र पुरुषार्थस्य न दैवस्य कदाचन ॥ ११ ॥
śāstrato gurutaścaiva svataśceti trisiddhayaḥ ,
sarvatra puruṣārthasya na daivasya kadācana 11
11. śāstrataḥ gurutaḥ ca eva svataḥ ca iti tri-siddhayaḥ
sarvatra puruṣa-arthasya na daivasya kadācana
11. śāstrataḥ gurutaḥ ca eva svataḥ ca iti tri-siddhayaḥ
sarvatra puruṣa-arthasya na daivasya kadācana
11. Success is achieved in three ways: through scriptures, through a spiritual teacher (guru), and through one's own effort. This is always a matter of human endeavor (puruṣārtha), never of destiny.
अशुभेषु समाविष्टं शुभेष्वेवावतारयेत् ।
प्रयत्नाच्चित्तमित्येष सर्वशास्त्रार्थसंग्रहः ॥ १२ ॥
aśubheṣu samāviṣṭaṃ śubheṣvevāvatārayet ,
prayatnāccittamityeṣa sarvaśāstrārthasaṃgrahaḥ 12
12. aśubheṣu samāviṣṭam śubheṣu eva avatārayet prayatnāt
cittam iti eṣaḥ sarva-śāstra-artha-saṅgrahaḥ
12. aśubheṣu samāviṣṭam cittam prayatnāt śubheṣu eva
avatārayet iti eṣaḥ sarva-śāstra-artha-saṅgrahaḥ
12. One should diligently direct the mind (citta) – when it is engrossed in negative pursuits – towards positive ones. This, indeed, is the essence of all scriptural teachings.
यच्छ्रेयो यदतुच्छं च यदपायविवर्जितम् ।
तत्तदाचर यत्नेन पुत्रेति गुरवः स्थिताः ॥ १३ ॥
yacchreyo yadatucchaṃ ca yadapāyavivarjitam ,
tattadācara yatnena putreti guravaḥ sthitāḥ 13
13. yat śreyaḥ yat atuccham ca yat apāya-vivarjitam
tat tat ācara yatnena putra iti guravaḥ sthitāḥ
13. putra,
yat śreyaḥ,
yat atuccham,
ca yat apāya-vivarjitam tat tat yatnena ācara.
iti guravaḥ sthitāḥ.
13. My son, diligently perform that which is beneficial, substantial, and free from any harm. This is what the teachers have established (as their teaching).
यथा यथा प्रयत्नो मे फलमाशु तथा तथा ।
इत्यहं पौरुषादेव फलभाङ् न तु दैवतः ॥ १४ ॥
yathā yathā prayatno me phalamāśu tathā tathā ,
ityahaṃ pauruṣādeva phalabhāṅ na tu daivataḥ 14
14. yathā yathā prayatnaḥ me phalam āśu tathā tathā
iti aham pauruṣāt eva phala-bhāk na tu daivataḥ
14. yathā yathā me prayatnaḥ,
tathā tathā phalam āśu (bhavati).
iti,
aham pauruṣāt eva phala-bhāk,
tu daivataḥ na.
14. The more my effort (prayatna), the quicker the result (phala) comes. Therefore, I partake of results solely due to human effort (pauruṣa), and not by divine will (daiva).
पौरुषाद्दृश्यते सिद्धिः पौरुषाद्धीमतां क्रमः ।
दैवमाश्वासनामात्रं दुःखे पेलवबुद्धिषु ॥ १५ ॥
pauruṣāddṛśyate siddhiḥ pauruṣāddhīmatāṃ kramaḥ ,
daivamāśvāsanāmātraṃ duḥkhe pelavabuddhiṣu 15
15. pauruṣāt dṛśyate siddhiḥ pauruṣāt dhīmatām kramaḥ
daivam āśvāsanā-mātram duḥkhe pelava-buddhiṣu
15. pauruṣāt siddhiḥ dṛśyate; pauruṣāt eva dhīmatām kramaḥ (dṛśyate).
daivam tu duḥkhe pelava-buddhiṣu āśvāsanā-mātram (bhavati).
15. Success (siddhi) is seen to come from human effort (pauruṣa); the progress of the intelligent is also due to human effort. Destiny (daiva) is merely a source of consolation for those with weak intellects (pelava-buddhi) when they are in distress (duḥkhe).
प्रत्यक्षप्रमुखैर्नित्यं प्रमाणैः पौरुषक्रमः ।
फलितो दृश्यते लोके देशान्तरगमादिकः ॥ १६ ॥
pratyakṣapramukhairnityaṃ pramāṇaiḥ pauruṣakramaḥ ,
phalito dṛśyate loke deśāntaragamādikaḥ 16
16. pratyakṣa-pramukhaiḥ nityam pramāṇaiḥ pauruṣa-kramaḥ
phalitaḥ dṛśyate loke deśāntara-gamana-ādikaḥ
16. loke pratyakṣa-pramukhaiḥ nityam pramāṇaiḥ deśāntara-gamana-ādikaḥ pauruṣa-kramaḥ phalitaḥ dṛśyate.
16. In the world, the course of human effort (pauruṣa) - for instance, journeying to other lands - is always seen to bear fruit through direct perception (pratyakṣa) and other primary forms of evidence.
भोक्ता तृप्यति नाभोक्ता गन्ता गच्छति नागतिः ।
वक्ता वक्ति न चावक्ता पौरुषं सफलं नृणाम् ॥ १७ ॥
bhoktā tṛpyati nābhoktā gantā gacchati nāgatiḥ ,
vaktā vakti na cāvaktā pauruṣaṃ saphalaṃ nṛṇām 17
17. bhoktā tṛpyati na abhoktā gantā gacchati na agatiḥ
vaktā vakti na ca avaktā pauruṣam saphalam nṛṇām
17. nṛṇām pauruṣam saphalam bhoktā tṛpyati na abhoktā
gantā gacchati na agatiḥ vaktā vakti na ca avaktā
17. The enjoyer is satisfied, not the non-enjoyer. The goer goes, not the non-goer. The speaker speaks, and not the non-speaker. Human effort (puruṣa) is fruitful for people.
पौरुषेण दुरन्तेभ्यः संकटेभ्यः सुबुद्धयः ।
समुत्तरन्त्ययत्नेन न तु मोघतयानया ॥ १८ ॥
pauruṣeṇa durantebhyaḥ saṃkaṭebhyaḥ subuddhayaḥ ,
samuttarantyayatnena na tu moghatayānayā 18
18. pauruṣeṇa durantebhyaḥ saṃkaṭebhyaḥ subuddhayaḥ
samuttaranti ayatnena na tu moghatayā anayā
18. subuddhayaḥ pauruṣeṇa durantebhyaḥ saṃkaṭebhyaḥ
ayatnena samuttaranti tu anayā moghatayā na
18. The wise overcome dreadful difficulties (saṃkaṭa) by their human effort (puruṣa) effortlessly, but not by this idleness.
यो यो यथा प्रयतते स स तत्तत्फलैकभाक् ।
न तु तूष्णीं स्थितेनेह केनचित्प्राप्यते फलम् ॥ १९ ॥
yo yo yathā prayatate sa sa tattatphalaikabhāk ,
na tu tūṣṇīṃ sthiteneha kenacitprāpyate phalam 19
19. yaḥ yaḥ yathā prayatate saḥ saḥ tat tat phalaikabhāk
na tu tūṣṇīm sthitena iha kenacit prāpyate phalam
19. iha yaḥ yaḥ yathā prayatate saḥ saḥ tat tat phalaikabhāk
tu tūṣṇīm sthitena kenacit phalam na prāpyate
19. Whoever strives in whatever way, that very person becomes the sole partaker of that specific result. But here, no result is obtained by anyone who remains idle.
शुभेन पुरुषार्थेन शुभमासाद्यते फलम् ।
अशुभेनाशुभं राम यथेच्छसि तथा कुरु ॥ २० ॥
śubhena puruṣārthena śubhamāsādyate phalam ,
aśubhenāśubhaṃ rāma yathecchasi tathā kuru 20
20. śubhena puruṣārtena śubham āsādyate phalam
aśubhena aśubham rāma yathā icchasi tathā kuru
20. rāma śubhena puruṣārtena śubham phalam āsādyate
aśubhena aśubham yathā icchasi tathā kuru
20. By auspicious human effort (puruṣa), an auspicious result is obtained. By inauspicious effort, an inauspicious result (is obtained). O Rama, do as you wish.
पुरुषार्थात्फलप्राप्तिर्देशकालवशादिह ।
प्राप्ता चिरेण शीघ्रं वा यासौ दैवमिति स्मृता ॥ २१ ॥
puruṣārthātphalaprāptirdeśakālavaśādiha ,
prāptā cireṇa śīghraṃ vā yāsau daivamiti smṛtā 21
21. puruṣārthāt phalaprāptiḥ deśakālavaśāt iha prāptā
cireṇa śīghram vā yā asau daivam iti smṛtā
21. iha deśakālavaśāt puruṣārthāt phalaprāptiḥ cireṇa
vā śīghram yā asau prāptā iti daivam smṛtā
21. The attainment of results from human endeavor (puruṣārtha) in this world, whether achieved slowly or quickly due to the influence of place and time, is what is designated as destiny.
न दैवं दृश्यते दृष्ट्या न च लोकान्तरे स्थितम् ।
उक्तं दैवाभिधानेन स्वर्लोके कर्मणः फलम् ॥ २२ ॥
na daivaṃ dṛśyate dṛṣṭyā na ca lokāntare sthitam ,
uktaṃ daivābhidhānena svarloke karmaṇaḥ phalam 22
22. na daivam dṛśyate dṛṣṭyā na ca lokāntare sthitam
uktam daivābhidhānena svarloke karmaṇaḥ phalam
22. daivam dṛṣṭyā na dṛśyate ca lokāntare sthitam na.
svarloke karmaṇaḥ phalam daivābhidhānena uktam.
22. Destiny (daiva) is not seen with the eyes, nor is it situated in another world. The fruit of one's actions (karma) in the celestial realm is what is spoken of by the term 'destiny'.
पुरुषो जायते लोके वर्धते जीर्यते पुनः ।
न तत्र दृश्यते दैवं जरायौवनबाल्यवत् ॥ २३ ॥
puruṣo jāyate loke vardhate jīryate punaḥ ,
na tatra dṛśyate daivaṃ jarāyauvanabālyavat 23
23. puruṣaḥ jāyate loke vardhate jīryate punaḥ
na tatra dṛśyate daivam jarāyauvanabālyavat
23. puruṣaḥ loke jāyate vardhate punaḥ jīryate.
tatra daivam jarāyauvanabālyavat na dṛśyate.
23. A person (puruṣa) is born into the world, grows, and then decays. Destiny (daiva) is not seen there, just like old age, youth, and childhood.
अर्थप्रापककार्यैकप्रयत्नपरता बुधैः ।
प्रोक्ता पौरुषशब्देन सर्वमासाद्यतेऽनया ॥ २४ ॥
arthaprāpakakāryaikaprayatnaparatā budhaiḥ ,
proktā pauruṣaśabdena sarvamāsādyate'nayā 24
24. arthaprāpakakāryaikaprayatnaparatā budhaiḥ
proktā pauruṣaśabdena sarvam āsādyate anayā
24. budhaiḥ arthaprāpakakāryaikaprayatnaparatā pauruṣaśabdena proktā.
anayā sarvam āsādyate.
24. Devotion to the sole effort (prayatna) of achieving one's aims is declared by the wise through the term 'human effort' (pauruṣa), and everything is attained through it.
देशाद्देशान्तरप्राप्तिर्हस्तस्य द्रव्यधारणम् ।
व्यापारश्च तथाङ्गानां पौरुषेण न दैवतः ॥ २५ ॥
deśāddeśāntaraprāptirhastasya dravyadhāraṇam ,
vyāpāraśca tathāṅgānāṃ pauruṣeṇa na daivataḥ 25
25. deśāt deśāntara-prāptiḥ hastasya dravya-dhāraṇam |
vyāpāraḥ ca tathā aṅgānām pauruṣeṇa na daivataḥ ||
25. deśāt deśāntara-prāptiḥ hastasya dravya-dhāraṇam ca tathā
aṅgānām vyāpāraḥ pauruṣeṇa (bhavati) na daivataḥ (bhavati)
25. Moving from one place to another, holding objects with the hand, and similarly, the activity of the other limbs - all these happen through human effort, not by divine intervention.
अनर्थप्राप्तिकार्यैकप्रयत्नपरता तु या ।
प्रोक्ता प्रोन्मत्तचेष्टेति न किंचित्प्राप्यतेऽनया ॥ २६ ॥
anarthaprāptikāryaikaprayatnaparatā tu yā ,
proktā pronmattaceṣṭeti na kiṃcitprāpyate'nayā 26
26. anartha-prāpti-kārya-eka-prayatna-paratā tu yā | proktā
pro-unmatta-ceṣṭā iti na kiṃcit prāpyate anayā ||
26. yā tu anartha-prāpti-kārya-eka-prayatna-paratā,
(sā) pro-unmatta-ceṣṭā iti proktā; anayā kiṃcit na prāpyate
26. That single-minded devotion to activities that result in misfortune is indeed declared to be the action of an utterly mad person; nothing whatsoever is achieved by it.
क्रियया स्पन्दधर्मिण्या स्वार्थसाधकता स्वयम् ।
साधुसंगमसच्छास्त्रतीक्ष्णयोन्नीयते धिया ॥ २७ ॥
kriyayā spandadharmiṇyā svārthasādhakatā svayam ,
sādhusaṃgamasacchāstratīkṣṇayonnīyate dhiyā 27
27. kriyayā spanda-dharmiṇyā sva-artha-sādhakatā svayam
| sādhu-saṅgama-sat-śāstra-tīkṣṇayā unnīyate dhiyā ||
27. spanda-dharmiṇyā kriyayā svayam sva-artha-sādhakatā
sādhu-saṅgama-sat-śāstra-tīkṣṇayā dhiyā unnīyate
27. The inherent capacity of a dynamic action to achieve one's own purpose is elevated (or realized) by keen intellect, sharpened by the association with noble persons (sādhu-saṅgama) and good scriptures.
अनन्तसमतानन्दं परमार्थं स्वकं विदुः ।
स येभ्यः प्राप्यते यत्नात्सेव्यास्ते शास्त्रसाधवः ॥ २८ ॥
anantasamatānandaṃ paramārthaṃ svakaṃ viduḥ ,
sa yebhyaḥ prāpyate yatnātsevyāste śāstrasādhavaḥ 28
28. ananta-samatā-ānandam parama-artham svakam viduḥ | sa
yebhyaḥ prāpyate yatnāt sevyāḥ te śāstra-sādhavaḥ ||
28. (janāḥ) ananta-samatā-ānandam svakam parama-artham viduḥ saḥ yebhyaḥ yatnāt prāpyate,
te śāstra-sādhavaḥ sevyāḥ (bhavanti)
28. People know that infinite, equanimous bliss is their own supreme reality (parama-artha). Those from whom that (supreme reality) can be diligently obtained are the noble persons (sādhavaḥ) who embody the scriptures, and they should be served.
सच्छास्त्रादिगुणो मत्या सच्छास्त्रादिगुणान्मतिः ।
विवर्धेते मिथोऽभ्यासात्सरोजाविव कालतः ॥ २९ ॥
sacchāstrādiguṇo matyā sacchāstrādiguṇānmatiḥ ,
vivardhete mitho'bhyāsātsarojāviva kālataḥ 29
29. sacchāstra-ādi-guṇaḥ matyā sacchāstra-ādi-guṇāt
matiḥ vivardhete mithaḥ abhyāsāt saroje iva kālataḥ
29. matyā sacchāstra-ādi-guṇaḥ vivardhete,
sacchāstra-ādi-guṇāt matiḥ (vivardhete); (te ubhe) mithaḥ abhyāsāt vivardhete,
saroje iva kālataḥ
29. Intellect (mati) enhances the virtues of good scriptures (sacchāstra) and other qualities, and conversely, intellect itself is sharpened by these virtues and qualities. Both mutually flourish through dedicated practice (abhyāsa), much like lotuses develop over time.
आबाल्यादलमभ्यस्तैः शास्त्रसत्संगमादिभिः ।
गुणैः पुरुषयत्नेन स्वार्थः संपद्यते हितः ॥ ३० ॥
ābālyādalamabhyastaiḥ śāstrasatsaṃgamādibhiḥ ,
guṇaiḥ puruṣayatnena svārthaḥ saṃpadyate hitaḥ 30
30. ābālyāt alam abhyastaiḥ śāstra-sat-saṅgama-ādibhiḥ
guṇaiḥ puruṣa-yatnena sva-arthaḥ sampadyate hitaḥ
30. ābālyāt alam abhyastaiḥ śāstra-sat-saṅgama-ādibhiḥ
guṇaiḥ puruṣa-yatnena hitaḥ sva-arthaḥ sampadyate
30. One's beneficial self-interest (svārtha) is achieved through human effort (puruṣa-yatna), by means of virtues cultivated well since childhood, such as studying scriptures (śāstra) and keeping good company (satsaṅgama).
पौरुषेण जिता दैत्याः स्थापिता भुवनक्रियाः ।
रचितानि जगन्तीह विष्णुना न च दैवतः ॥ ३१ ॥
pauruṣeṇa jitā daityāḥ sthāpitā bhuvanakriyāḥ ,
racitāni jagantīha viṣṇunā na ca daivataḥ 31
31. pauruṣeṇa jitā daityāḥ sthāpitā bhuvana-kriyāḥ
racitāni jaganti iha viṣṇunā na ca daivataḥ
31. viṣṇunā pauruṣeṇa daityāḥ jitāḥ,
bhuvana-kriyāḥ sthāpitāḥ,
iha jaganti racitāni,
ca na daivataḥ
31. Through prowess (pauruṣa), demons (daitya) were conquered, the functions of the worlds were established, and these worlds were created by Viṣṇu, and not merely by fate (daivata).
जगति पुरुषकारकारणेऽस्मिन् कुरु रघुनाथ चिरं तथा प्रयत्नम् ।
व्रजसि तरुसरीसृपाभिधानां सुभग यथा न दशामशङ्क एव ॥ ३२ ॥
jagati puruṣakārakāraṇe'smin kuru raghunātha ciraṃ tathā prayatnam ,
vrajasi tarusarīsṛpābhidhānāṃ subhaga yathā na daśāmaśaṅka eva 32
32. jagati puruṣakāra-kāraṇe asmin kuru
raghunātha ciram tathā prayatnam
vrajasi taru-sarīsṛpa-abhidhānām
subhaga yathā na daśām aśaṅka eva
32. raghunātha,
subhaga,
asmin puruṣakāra-kāraṇe jagati ciram tathā prayatnam kuru,
yathā (tvam) aśaṅka eva taru-sarīsṛpa-abhidhānām daśām na vrajasi
32. O Ragunātha, in this world, where human effort (puruṣa-kāra) is the primary cause, strive diligently for a long time. O fortunate one, (do so) so that you certainly do not fall into the state of being called a tree or a reptile.

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 Chapter 6 Chapter 7 (current chapter) 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