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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-2, chapter-9

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श्रीराम उवाच ।
भगवन्तत्वधर्मज्ञ प्रतिष्ठामलमागतम् ।
यल्लोके तद्वद ब्रह्मन्दैव नाम किमुच्यते ॥ १ ॥
śrīrāma uvāca ,
bhagavantatvadharmajña pratiṣṭhāmalamāgatam ,
yalloke tadvada brahmandaiva nāma kimucyate 1
1. śrī-rāma uvāca bhagavan-tattva-dharma-jña pratiṣṭhām alam
āgatam yat loke tat vada brahman daiva nāma kim ucyate
1. śrī-rāma uvāca.
bhagavan-tattva-dharma-jña brahman,
loke yat pratiṣṭhām alam āgatam,
tat daiva nāma kim ucyate vada.
1. Śrī Rāma said: "O Lord, knower of the intrinsic nature (dharma) of reality, O Brahmin, please tell me, what is that called fate (daiva) in the world that has become so firmly established?"
श्रीवसिष्ठ उवाच ।
पौरुषं सर्वकार्याणां कर्तृ राघव नेतरत् ।
फलभोक्तृ च सर्वत्र न दैवं तत्र कारणम् ॥ २ ॥
śrīvasiṣṭha uvāca ,
pauruṣaṃ sarvakāryāṇāṃ kartṛ rāghava netarat ,
phalabhoktṛ ca sarvatra na daivaṃ tatra kāraṇam 2
2. śrī-vasiṣṭha uvāca pauruṣam sarva-kāryāṇām kartṛ rāghava
na itarat phala-bhoktṛ ca sarvatra na daivam tatra kāraṇam
2. śrī-vasiṣṭha uvāca.
rāghava,
pauruṣam sarva-kāryāṇām kartṛ,
itarat na.
sarvatra ca phala-bhoktṛ.
tatra daivam kāraṇam na.
2. Śrī Vasiṣṭha said: "O Rāghava, human exertion (pauruṣa) is the sole agent for all actions, and nothing else. It is also the enjoyer of the results in all circumstances; fate (daiva) is not the cause in these matters."
दैवं न किंचित्कुरुते न भुङ्ते न च विद्यते ।
न दृश्यते नाद्रियते केवलं कल्पनेदृशी ॥ ३ ॥
daivaṃ na kiṃcitkurute na bhuṅte na ca vidyate ,
na dṛśyate nādriyate kevalaṃ kalpanedṛśī 3
3. daivam na kiṃcit kurute na bhuṅkte na ca vidyate
na dṛśyate na ādriyate kevalam kalpanā īdṛśī
3. daivam kiṃcit na kurute,
na bhuṅkte,
ca na vidyate.
na dṛśyate,
na ādriyate.
kevalam īdṛśī kalpanā.
3. Fate (daiva) does not do anything, nor does it experience anything, nor does it even exist. It is neither seen nor regarded. It is merely such a conception.
सिद्धस्य पौरुषेणेह फलस्य फलशालिना ।
शुभाशुभार्थसंपत्तिर्दैवशब्देन कथ्यते ॥ ४ ॥
siddhasya pauruṣeṇeha phalasya phalaśālinā ,
śubhāśubhārthasaṃpattirdaivaśabdena kathyate 4
4. siddhasya pauruṣeṇa iha phalasya phalaśālinā
śubhāśubhārthasaṃpattiḥ daivaśabdena kathyate
4. iha siddhasya phalasya pauruṣeṇa phalaśālinā
śubhāśubhārthasaṃpattiḥ daivaśabdena kathyate
4. Here, the acquisition of both auspicious and inauspicious outcomes, which is the fruit achieved through human effort by one who experiences the results of their actions, is called by the term 'destiny'.
पौरुषोपनता नित्यमिष्टानिष्टस्य वस्तुनः ।
प्राप्तिरिष्टाप्यनिष्टा वा दैवशब्देन कथ्यते ॥ ५ ॥
pauruṣopanatā nityamiṣṭāniṣṭasya vastunaḥ ,
prāptiriṣṭāpyaniṣṭā vā daivaśabdena kathyate 5
5. pauruṣopanatā nityam iṣṭāniṣṭasya vastunaḥ
prāptiḥ iṣṭā api aniṣṭā vā daivaśabdena kathyate
5. nityam iṣṭāniṣṭasya vastunaḥ pauruṣopanatā
prāptiḥ iṣṭā api aniṣṭā vā daivaśabdena kathyate
5. The attainment of desired or undesired objects, which is consistently brought about by human effort, whether this attainment itself is desired or undesired, is referred to by the term 'destiny'.
भावी त्ववश्यमेवार्थः पुरुऽषार्थैकसाधनः ।
यः सोऽस्मिँल्लोकसंघाते दैवशब्देन कथ्यते ॥ ६ ॥
bhāvī tvavaśyamevārthaḥ puru'ṣārthaikasādhanaḥ ,
yaḥ so'smiṃllokasaṃghāte daivaśabdena kathyate 6
6. bhāvī tu avaśyam eva arthaḥ puruṣārthaikasādhanaḥ
yaḥ saḥ asmin lokasaṃghāte daivaśabdena kathyate
6. tu yaḥ bhāvī avaśyam eva puruṣārthaikasādhanaḥ
arthaḥ saḥ asmin lokasaṃghāte daivaśabdena kathyate
6. Indeed, that future outcome which is absolutely certain, and which is the sole means for achieving human objectives (puruṣārtha) in this collective world, is referred to by the term 'destiny'.
ननु राघव लोकस्य कस्यचित्किंचिदेव हि ।
दैवमाकाशरूपं हि करोति न करोति च ॥ ७ ॥
nanu rāghava lokasya kasyacitkiṃcideva hi ,
daivamākāśarūpaṃ hi karoti na karoti ca 7
7. nanu rāghava lokasya kasyacit kiṃcit eva hi
daivam ākāśarūpam hi karoti na karoti ca
7. nanu rāghava lokasya kasyacit daivam
ākāśarūpam hi kiṃcit eva karoti na karoti ca
7. O Rāghava, surely, for certain individuals in this world, destiny - which is truly formless like space - both brings about and fails to bring about specific outcomes.
पुरुषार्थस्य सिद्धस्य शुभाशुभफलोदये ।
इदमित्थं स्थितमिति योक्तिस्तद्दैवमुच्यते ॥ ८ ॥
puruṣārthasya siddhasya śubhāśubhaphalodaye ,
idamitthaṃ sthitamiti yoktistaddaivamucyate 8
8. puruṣārthasya siddhasya śubhāśubhaphallodaye idam
ittham sthitam iti yaḥ uktiḥ tat daivam ucyate
8. puruṣārthasya siddhasya śubhāśubhaphallodaye idam
ittham sthitam iti yaḥ uktiḥ tat daivam ucyate
8. When, regarding the successful outcome of human endeavor (puruṣārtha), at the emergence of results, whether good or bad, the statement is made, 'This is fixed in this manner,' that is called fate (daiva).
इत्थं ममाभवद्बुद्धितिथ मे निश्चयो ह्यभूत् ।
इति कर्मफलप्राप्तौ योक्तिस्तद्दैवमुच्यते ॥ ९ ॥
itthaṃ mamābhavadbuddhititha me niścayo hyabhūt ,
iti karmaphalaprāptau yoktistaddaivamucyate 9
9. ittham mama abhavat buddhiḥ iti me niścayaḥ hi abhūt
iti karmaphalaprāptau yaḥ uktiḥ tat daivam ucyate
9. karmaphalaprāptau "ittham mama buddhiḥ abhavat iti me
niścayaḥ hi abhūt" iti yaḥ uktiḥ tat daivam ucyate
9. When, regarding the attainment of the results of action (karma), the statement is made, 'My understanding (buddhi) became thus,' or 'Indeed, this was my firm conviction,' that is called fate (daiva).
इष्टानिष्टफलप्राप्ताविदमित्यस्य वाचकम् ।
आश्वासनामात्रवचो दैवमित्येव कथ्यते ॥ १० ॥
iṣṭāniṣṭaphalaprāptāvidamityasya vācakam ,
āśvāsanāmātravaco daivamityeva kathyate 10
10. iṣṭāniṣṭaphalaprāptau idam iti asya vācakam
āśvāsanāmātravacaḥ daivam iti eva kathyate
10. iṣṭāniṣṭaphalaprāptau idam iti asya vācakam (yat)
āśvāsanāmātravacaḥ (asti) tat daivam iti eva kathyate
10. In the attainment of desired and undesired results, the statement 'this is the way it is' – that merely consoling utterance – is indeed called fate (daiva).
श्रीराम उवाच ।
भगवन्सर्वधर्मज्ञ यत्प्राक्कर्मोपसंचितम् ।
तद्दैव दैवमित्युक्तमपमृष्ट कथं त्वया ॥ ११ ॥
śrīrāma uvāca ,
bhagavansarvadharmajña yatprākkarmopasaṃcitam ,
taddaiva daivamityuktamapamṛṣṭa kathaṃ tvayā 11
11. śrīrāma uvāca bhagavan sarvadharmajña yat prāk karmopasaṃcitam
tat daiva daivam iti uktam apamṛṣṭam katham tvayā
11. śrīrāma uvāca bhagavan sarvadharmajña,
yat prāk karmopasaṃcitam (asti) tat daivam iti uktam (daivam) tvayā katham apamṛṣṭam?
11. Śrī Rāma said: 'O venerable one, O knower of all natural laws (dharma)! How have you refuted that destiny (daiva) which is said to be accumulated from previous actions (karma)?'
श्रीवसिष्ठ उवाच ।
साधु राघव जानासि शृणु वक्ष्यामि तेऽखिलम् ।
दैवं नास्तीति ते येन स्थिरा बुद्धिर्भविष्यति ॥ १२ ॥
śrīvasiṣṭha uvāca ,
sādhu rāghava jānāsi śṛṇu vakṣyāmi te'khilam ,
daivaṃ nāstīti te yena sthirā buddhirbhaviṣyati 12
12. śrī vasiṣṭha uvāca | sādhu rāghava
jānāsi śṛṇu vakṣyāmi te
akhilam | daivam na asti iti te yena
sthirā buddhiḥ bhaviṣyati ||
12. śrī vasiṣṭha uvāca rāghava,
sādhu jānāsi śṛṇu,
te akhilam vakṣyāmi yena te daivam na asti iti sthirā buddhiḥ bhaviṣyati
12. Śrī Vasiṣṭha said: O Rāghava, you understand well. Listen, I will tell you everything by which your intellect (buddhi) will become firm in the conviction that destiny (daiva) does not exist.
या मनोवासना पूर्व बभूव किल भूरिशः ।
सैवेयं कर्मभावेन नृणां परिणतिं गता ॥ १३ ॥
yā manovāsanā pūrva babhūva kila bhūriśaḥ ,
saiveyaṃ karmabhāvena nṛṇāṃ pariṇatiṃ gatā 13
13. yā manovāsanā pūrvam babhūva kila bhūriśaḥ | sā
eva iyam karmabhāvena nṛṇām pariṇatim gatā ||
13. yā manovāsanā pūrvam bhūriśaḥ babhūva kila sā
iyam eva nṛṇām karmabhāvena pariṇatim gatā
13. That very mental impression (manovāsanā) which previously existed in abundance, indeed, this same impression has transformed into the nature of action (karma) for human beings, attaining its fruition.
जन्तुर्यद्वासनो राम तत्कर्ता भवति क्षणात् ।
अन्यकर्मान्यभावश्चेत्येतन्नैवोपपद्यते ॥ १४ ॥
janturyadvāsano rāma tatkartā bhavati kṣaṇāt ,
anyakarmānyabhāvaścetyetannaivopapadyate 14
14. jantuḥ yat vāsanaḥ rāma tat kartā bhavati kṣaṇāt | anya
karma anya bhāvaḥ ca iti etat na eva upapadyate ||
14. rāma,
jantuḥ yat vāsanaḥ,
kṣaṇāt tat kartā bhavati anya karma ca anya bhāvaḥ iti etat na eva upapadyate
14. O Rāma, a living being, whatever its intrinsic tendency (vāsanā), instantly becomes the performer of that. It is indeed not possible for a different action (karma) or a different state of being to arise.
ग्रामगो ग्राममाप्नोति पत्तनार्थी च पत्तनम् ।
यो यो यद्वासनस्तत्र स स प्रयतते सदा ॥ १५ ॥
grāmago grāmamāpnoti pattanārthī ca pattanam ,
yo yo yadvāsanastatra sa sa prayatate sadā 15
15. grāmagaḥ grāmam āpnoti pattanārthī ca pattanam |
yaḥ yaḥ yat vāsanaḥ tatra sa sa prayatate sadā ||
15. grāmagaḥ grāmam āpnoti pattanārthī ca pattanam yaḥ yaḥ yat vāsanaḥ,
sa sa tatra sadā prayatate
15. He who seeks a village reaches the village, and he who desires a city reaches the city. Whoever has a specific intrinsic tendency (vāsanā), that very person always strives for it.
यदेव तीव्रसंवेगाद्दृढं कर्म कृतं पुरा ।
तदेव दैवशब्देन पर्यायेणेह कथ्यते ॥ १६ ॥
yadeva tīvrasaṃvegāddṛḍhaṃ karma kṛtaṃ purā ,
tadeva daivaśabdena paryāyeṇeha kathyate 16
16. yat eva tīvrasaṃvegāt dṛḍham karma kṛtam purā
tat eva daivaśabdena paryāyeṇa iha kathyate
16. purā tīvrasaṃvegāt dṛḍham yat karma kṛtam eva
tat eva iha daivaśabdena paryāyeṇa kathyate
16. Whatever resolute action (karma) was performed in the past with intense determination, that very action is consequently referred to here as fate (daiva).
एवं कर्मस्थकर्माणि कर्मप्रौढा स्ववासना ।
वासना मनसो नान्या मनो हि पुरुषः स्मृतः ॥ १७ ॥
evaṃ karmasthakarmāṇi karmaprauḍhā svavāsanā ,
vāsanā manaso nānyā mano hi puruṣaḥ smṛtaḥ 17
17. evam karmasthakarmāṇi karmaprauḍhā svavāsanā
vāsanā manasaḥ na anyā manaḥ hi puruṣaḥ smṛtaḥ
17. evam karmaprauḍhā svavāsanā karmasthakarmāṇi
vāsanā manasaḥ anyā na hi manaḥ puruṣaḥ smṛtaḥ
17. Thus, one's own latent impressions (vāsanā) are actions (karma) established in action, matured by those very actions. Latent impressions (vāsanā) are not separate from the mind, for indeed, the mind is considered to be the individual self (puruṣa).
यदैवं तानि कर्माणि कर्म साधो मनो हि तत् ।
मनो हि षुरुषस्तस्माद्दैव नास्तीति निश्चयः ॥ १८ ॥
yadaivaṃ tāni karmāṇi karma sādho mano hi tat ,
mano hi ṣuruṣastasmāddaiva nāstīti niścayaḥ 18
18. yadā evam tāni karmāṇi karma sādho manaḥ hi tat
manaḥ hi puruṣaḥ tasmāt daiva na asti iti niścayaḥ
18. sādho yadā evam tāni karmāṇi karma hi tat manaḥ hi
manaḥ puruṣaḥ tasmāt daiva na asti iti niścayaḥ
18. O good one (sādho), since those actions (karma) are thus indeed the mind itself, and the mind is verily the individual self (puruṣa), therefore, it is a firm conclusion that there is no external fate (daiva).
एष एव मनोजन्तुर्यद्यत्प्रयतते हितम् ।
कृतं तत्तदवाप्नोति स्वत एव हि दैवतः ॥ १९ ॥
eṣa eva manojanturyadyatprayatate hitam ,
kṛtaṃ tattadavāpnoti svata eva hi daivataḥ 19
19. eṣaḥ eva manojantuḥ yat yat prayatate hitam
kṛtam tat tat avāpnoti svataḥ eva hi daivataḥ
19. eṣaḥ eva manojantuḥ yat yat hitam kṛtam prayatate,
tat tat svataḥ eva hi daivataḥ avāpnoti
19. Whatever beneficial (hita) action this very mind-born creature (manojantu) strives for and performs, it obtains that very thing solely by its own intrinsic nature, for that indeed is its destiny (daivataḥ).
मनश्चित्तं वासना च कर्म दैवं च निश्चयः ।
राम दुर्निश्चयस्यैताः संज्ञाः सद्भिरुदाहृताः ॥ २० ॥
manaścittaṃ vāsanā ca karma daivaṃ ca niścayaḥ ,
rāma durniścayasyaitāḥ saṃjñāḥ sadbhirudāhṛtāḥ 20
20. manaḥ cittam vāsanā ca karma daivam ca niścayaḥ
rāma durniścayasya etāḥ saṃjñāḥ sadbhiḥ udāhṛtāḥ
20. rāma manaḥ cittam vāsanā ca karma ca daivam niścayaḥ ca,
etāḥ durniścayasya saṃjñāḥ sadbhiḥ udāhṛtāḥ
20. Mind, intellect (citta), latent impressions (vāsanā), action (karma), destiny, and resolve – these, O Rāma, are the terms (saṃjñāḥ) which the wise (sadbhiḥ) have declared for "durniścaya" (misconception/faulty determination).
एवंनामा हि पुरुषो दृढभावनया यथा ।
नित्यं प्रयतते राम फलमाप्नोत्यलं तथा ॥ २१ ॥
evaṃnāmā hi puruṣo dṛḍhabhāvanayā yathā ,
nityaṃ prayatate rāma phalamāpnotyalaṃ tathā 21
21. evannāmā hi puruṣaḥ dṛḍhabhāvanayā yathā
nityam prayatate rāma phalam āpnoti alam tathā
21. rāma hi puruṣaḥ evannāmā yathā dṛḍhabhāvanayā nityam prayatate,
tathā phalam alam āpnoti
21. Indeed, O Rāma, just as a person (puruṣa) *of such a nature* constantly endeavors with firm conviction (bhāvanā), so does he surely obtain the fruit.
एवं पुरुषकारेण सर्वमेव रधूद्वह ।
प्राप्यते नेतरेणेह तस्मात्स शुभदोऽस्तु ते ॥ २२ ॥
evaṃ puruṣakāreṇa sarvameva radhūdvaha ,
prāpyate netareṇeha tasmātsa śubhado'stu te 22
22. evam puruṣakāreṇa sarvam eva raghūdvaha prāpyate
na itareṇa iha tasmāt saḥ śubhdaḥ astu te
22. raghūdvaha evam puruṣakāreṇa sarvam eva iha prāpyate,
itareṇa na.
tasmāt saḥ te śubhdaḥ astu.
22. Thus, O descendent of Raghu, everything is attained only by human effort (puruṣakāra), not by anything else here. Therefore, let that (human effort) be beneficial to you.
श्रीराम उवाच ।
प्राक्तनं वासनाजालं नियोजयति मां यथा ।
मुने तथैव तिष्ठामि कृपणः किं करोम्यहम् ॥ २३ ॥
śrīrāma uvāca ,
prāktanaṃ vāsanājālaṃ niyojayati māṃ yathā ,
mune tathaiva tiṣṭhāmi kṛpaṇaḥ kiṃ karomyaham 23
23. śrīrāma uvāca prāktanam vāsanājālam niyojayati mām
yathā mune tathā eva tiṣṭhāmi kṛpaṇaḥ kim karomi aham
23. śrīrāma uvāca.
mune yathā prāktanam vāsanājālam mām niyojayati,
tathā eva kṛpaṇaḥ aham tiṣṭhāmi.
kim karomi?
23. Śrī Rāma said: "O sage, just as the network of past latent impressions (vāsanā) impels me, exactly so do I remain helpless. What can I, a wretched one, do?"
श्रीवसिष्ठ उवाच ।
अत एव हि राम त्वं श्रेयः प्राप्नोषि शाश्वतम् ।
स्वप्रयत्नोपनीतेन पौरुषेणैव नान्यथा ॥ २४ ॥
śrīvasiṣṭha uvāca ,
ata eva hi rāma tvaṃ śreyaḥ prāpnoṣi śāśvatam ,
svaprayatnopanītena pauruṣeṇaiva nānyathā 24
24. śrīvasiṣṭha uvāca ata eva hi rāma tvaṃ śreyaḥ prāpnoṣi
śāśvatam svaprayatnopnītena pauruṣeṇa eva na anyathā
24. rāma tvaṃ ata eva hi svaprayatnopnītena
pauruṣeṇa eva śāśvatam śreyaḥ prāpnoṣi na anyathā
24. Shri Vasishtha said: For this very reason, O Rama, you achieve lasting ultimate welfare (śreyaḥ) only through self-exertion (pauruṣa) that arises from your own effort, and not in any other way.
द्विविधो वासनाव्यूहः शुभश्चैवाशुभश्च ते ।
प्राक्तनो विद्यते राम द्वयोरेकतरोऽथ वा ॥ २५ ॥
dvividho vāsanāvyūhaḥ śubhaścaivāśubhaśca te ,
prāktano vidyate rāma dvayorekataro'tha vā 25
25. dvividhaḥ vāsanāvyūhaḥ śubhaḥ ca eva aśubhaḥ ca
te prāktanaḥ vidyate rāma dvayoḥ ekataraḥ atha vā
25. rāma te dvividhaḥ śubhaḥ ca eva aśubhaḥ ca prāktanaḥ
vāsanāvyūhaḥ vidyate atha vā dvayoḥ ekataraḥ
25. O Rama, you possess a collection of latent impressions (vāsanā) of two kinds: auspicious and inauspicious, which are rooted in past lives. Or, it may be just one of these two.
वासनौघेन शुद्धेन तत्र चेदद्य नीयसे ।
तत्क्रमेण शुभेनैव पदप्राप्स्यसि शाश्वतम् ॥ २६ ॥
vāsanaughena śuddhena tatra cedadya nīyase ,
tatkrameṇa śubhenaiva padaprāpsyasi śāśvatam 26
26. vāsanāoghena śuddhena tatra cet adya nīyase tat
krameṇa śubhena eva padam prāpsyasi śāśvatam
26. cet adya śuddhena vāsanāoghena tatra nīyase tat
krameṇa śubhena eva śāśvatam padam prāpsyasi
26. If you are presently guided by a pure stream of impressions (vāsanā), then you will gradually attain the eternal state (pada) solely through an auspicious progression.
अथ चेदशुभो भावस्त्वां योजयति संकटे ।
प्राक्तनस्तदसौ यत्नाज्जेतव्यो भवता बलात् ॥ २७ ॥
atha cedaśubho bhāvastvāṃ yojayati saṃkaṭe ,
prāktanastadasau yatnājjetavyo bhavatā balāt 27
27. atha cet aśubhaḥ bhāvaḥ tvām yojayati saṅkaṭe
prāktanaḥ tat asau yatnāt jetavyaḥ bhavatā balāt
27. atha cet prāktanaḥ aśubhaḥ bhāvaḥ tvām saṅkaṭe
yojayati tat asau bhavatā yatnāt balāt jetavyaḥ
27. If, however, an inauspicious tendency (bhāva) stemming from past lives causes you to fall into distress, then that (tendency) must be forcefully conquered by you with effort.
प्राज्ञश्चेतनमात्रस्त्वं न देहस्त्वं जडात्मकः ।
अन्येन चेतसा तत्ते चेत्यत्वं क्वेव विद्यते ॥ २८ ॥
prājñaścetanamātrastvaṃ na dehastvaṃ jaḍātmakaḥ ,
anyena cetasā tatte cetyatvaṃ kveva vidyate 28
28. prājñaḥ cetanāmātraḥ tvam na dehaḥ tvam jaḍātmakaḥ
anyena cetasā tat te cetyatvam kva iva vidyate
28. tvam prājñaḥ cetanāmātraḥ na tvam jaḍātmakaḥ dehaḥ
te cetyatvam anyena cetasā tat kva iva vidyate
28. You are intelligent and merely consciousness (cetanāmātraḥ); you are not an inert body (jaḍātmakaḥ). If your knowability (cetyatvam) were dependent on another consciousness, then where indeed would that knowability truly reside in you?
अन्यस्त्वां चेतयति चेत्तं चेतयति कोऽपरः ।
क इमं चेतयेत्तस्मादनवस्था न वास्तवी ॥ २९ ॥
anyastvāṃ cetayati cettaṃ cetayati ko'paraḥ ,
ka imaṃ cetayettasmādanavasthā na vāstavī 29
29. anyaḥ tvām cetayati cet tam cetayati kaḥ aparaḥ
kaḥ imam cetayet tasmāt anavasthā na vāstavī
29. cet anyaḥ tvām cetayati,
kaḥ aparaḥ tam cetayati? kaḥ imam cetayet? tasmāt anavasthā na vāstavī
29. If another entity were to enlighten you, then who would enlighten that other? And who would enlighten this (subsequent) one? Therefore, an infinite regress (anavastā) is not real.
शुभाशुभाभ्यां मार्गाभ्यां वहन्ती वासनासरित् ।
पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥ ३० ॥
śubhāśubhābhyāṃ mārgābhyāṃ vahantī vāsanāsarit ,
pauruṣeṇa prayatnena yojanīyā śubhe pathi 30
30. śubhāśubhābhyām mārgābhyām vahantī vāsanāsarit
pauruṣeṇa prayatnena yojanīyā śubhe pathi
30. śubhāśubhābhyām mārgābhyām vahantī vāsanāsarit,
pauruṣeṇa prayatnena śubhe pathi yojanīyā
30. The river of latent tendencies (vāsanā) flows along both auspicious and inauspicious paths. It should be directed onto the auspicious path through one's own resolute effort (pauruṣa).
अशुभेषु समाविष्टं शुभेष्वेवावतारय ।
स्वं मनः पुरुषार्थेन बलेन बलिनां वर ॥ ३१ ॥
aśubheṣu samāviṣṭaṃ śubheṣvevāvatāraya ,
svaṃ manaḥ puruṣārthena balena balināṃ vara 31
31. aśubheṣu samāviṣṭam śubheṣu eva avatāraya
svam manaḥ puruṣārthena balena balinām vara
31. balinām vara,
puruṣārthena balena aśubheṣu samāviṣṭam svam manaḥ śubheṣu eva avatāraya
31. O best among the strong, with human effort (puruṣārtha) and strength, steer your own mind (manas) - which is entangled in inauspicious matters - specifically towards auspicious ones.
अशुभाच्चालितं याति शुभं तस्मादपीतरत् ।
जन्तोश्चित्तं तु शुवित्तन्मुहूश्चतूयेद्गलात् ॥ ३२ ॥
aśubhāccālitaṃ yāti śubhaṃ tasmādapītarat ,
jantościttaṃ tu śuvittanmuhūścatūyedgalāt 32
32. aśubhāt cālitaṁ yāti śubhaṁ tasmāt api itarat
jantoḥ cittaṁ tu śucit tat muhuḥ cātūyet galāt
32. jantoḥ cittaṁ aśubhāt cālitaṁ śubhaṁ yāti,
tasmāt api itarat.
tu tat śucit muhuḥ galāt cātūyet.
32. Moved from the inauspicious, the mind goes to the auspicious, and from that (auspicious state), it also returns to the other (inauspicious state). However, that pure mind of a being should be repeatedly refined from its very core (essence).
समता सांत्वनेनाशु न द्रागिति शनेशनेः ।
पौरुषेणैव यत्नेन पालयेच्चित्तबालकम् ॥ ३३ ॥
samatā sāṃtvanenāśu na drāgiti śaneśaneḥ ,
pauruṣeṇaiva yatnena pālayeccittabālakam 33
33. samatā sāntvanena āśu na drāk iti śanaiḥ śanaiḥ
pauruṣeṇa eva yatnena pālayet cittabālakam
33. samatā sāntvanena āśu na,
drāk iti na,
śanaiḥ śanaiḥ.
cittabālakam pauruṣeṇa eva yatnena pālayet.
33. Equanimity (samatā) is not achieved quickly through mere appeasement or suddenly, but rather slowly, little by little. One should protect the child-like mind solely through diligent, persevering effort (pauruṣa).
वासनौघस्त्वया पूर्वमभ्यासेन घनीकृतः ।
शुभो वाप्यशुभो वापि शुभमद्य घनीकुरु ॥ ३४ ॥
vāsanaughastvayā pūrvamabhyāsena ghanīkṛtaḥ ,
śubho vāpyaśubho vāpi śubhamadya ghanīkuru 34
34. vāsanā oghaḥ tvayā pūrvam abhyāsena ghanīkṛtaḥ
śubhaḥ vā api aśubhaḥ vā api śubham adya ghanīkuru
34. vāsanā oghaḥ tvayā pūrvam abhyāsena ghanīkṛtaḥ.
saḥ śubhaḥ vā api,
aśubhaḥ vā api (astu),
adya śubham ghanīkuru.
34. The flood of latent tendencies (vāsanā) was previously made strong by your practice (abhyāsa). Whether it was auspicious or inauspicious (in the past), today strengthen the auspicious!
प्रागभ्यासवशाद्याता यदा ते वासनोदयम् ।
तदाभ्यासस्य साफल्यं विद्धि त्वमरिमर्दन ॥ ३५ ॥
prāgabhyāsavaśādyātā yadā te vāsanodayam ,
tadābhyāsasya sāphalyaṃ viddhi tvamarimardana 35
35. prāk abhyāsa vaśāt yātā yadā te vāsanā udayam
tadā abhyāsasya sāphalyaṁ viddhi tvam arimardana
35. arimardana,
yadā te vāsanā prāk abhyāsa vaśāt yātā udayam,
tadā tvam abhyāsasya sāphalyaṁ viddhi.
35. O destroyer of enemies (arimardana), when your latent tendencies (vāsanā), which have arisen due to past diligent practice (abhyāsa), fully manifest, then know that to be the true success (sāphalya) of your discipline (abhyāsa).
इदानीमपि ते याति घनतां वासनानघ ।
अभ्यासवशतस्तस्माच्छुभाभ्यासमुपाहर ॥ ३६ ॥
idānīmapi te yāti ghanatāṃ vāsanānagha ,
abhyāsavaśatastasmācchubhābhyāsamupāhara 36
36. idānīm api te yāti ghanatām vāsanā anagha
abhyāsavaśataḥ tasmāt śubhābhyāsam upāhara
36. anagha te vāsanā idānīm api ghanatām yāti
tasmāt abhyāsavaśataḥ śubhābhyāsam upāhara
36. O sinless one (anagha), even now your latent mental tendencies (vāsanā) are becoming strong. Therefore, by the power of diligent practice (abhyāsa), you should cultivate auspicious practices.
पूर्वे चेद्धनतां याता नाभ्यासात्तव वासना ।
वर्धिष्यते तु नेदानीमपि तात सुखी भव ॥ ३७ ॥
pūrve ceddhanatāṃ yātā nābhyāsāttava vāsanā ,
vardhiṣyate tu nedānīmapi tāta sukhī bhava 37
37. pūrve cet ghanatām yātā na abhyāsāt tava vāsanā
vardhiṣyate tu na idānīm api tāta sukhī bhava
37. tāta pūrve cet tava vāsanā abhyāsāt na ghanatām yātā
(tarhi) idānīm api tu na vardhiṣyate (ataḥ) sukhī bhava
37. O my dear one (tāta), if your latent mental tendencies (vāsanā) have already become strong in the past, without the influence of practice (abhyāsa), then they will certainly not increase now. Be happy even now.
संदिग्धायामपि भृशं शुभामेव समाहर ।
अस्यां तु वासनावृद्धौ शुभाद्दोषो न कश्चन ॥ ३८ ॥
saṃdigdhāyāmapi bhṛśaṃ śubhāmeva samāhara ,
asyāṃ tu vāsanāvṛddhau śubhāddoṣo na kaścana 38
38. sandigdhāyām api bhṛśam śubhām eva samāhara
asyām tu vāsanāvṛddhau śubhāt doṣaḥ na kaścana
38. sandigdhāyām api (sthityām) bhṛśam śubhām eva samāhara
tu asyām vāsanāvṛddhau śubhāt kaścana doṣaḥ na (asti)
38. Even if it is highly doubtful, you should cultivate only the auspicious (practice/tendency). For in this kind of growth of latent mental tendencies (vāsanā), there is no fault whatsoever that arises from the auspicious.
यद्यदभ्यस्यते लोके तन्मयेनैव भूयते ।
इत्याकुमारं प्राज्ञेषु दृष्टं संदेहवजितम् ॥ ३९ ॥
yadyadabhyasyate loke tanmayenaiva bhūyate ,
ityākumāraṃ prājñeṣu dṛṣṭaṃ saṃdehavajitam 39
39. yat yat abhyasyate loke tanmayena eva bhūyate
iti ā-kumāram prājñeṣu dṛṣṭam saṃdehavarjitam
39. loke yat yat abhyasyate (saḥ) tanmayena eva bhūyate
iti ā-kumāram prājñeṣu saṃdehavarjitam dṛṣṭam
39. Whatever one repeatedly practices (abhyāsa) in the world, one inevitably becomes absorbed in that very thing. This truth has been observed among the wise, from childhood onwards, and is free from any doubt.
यूभासना युक्तस्तदत्र भव भूतये ।
परं पोरुषमाश्रित्य विजित्येन्द्रियपञ्चकम् ॥ ४० ॥
yūbhāsanā yuktastadatra bhava bhūtaye ,
paraṃ poruṣamāśritya vijityendriyapañcakam 40
40. yūbhāsanā yuktaḥ tat atra bhava bhūtaye param
pauruṣam āśritya vijitya indriya-pañcakam
40. indriya-pañcakam vijitya param pauruṣam
āśritya yūbhāsanā yuktaḥ tat atra bhūtaye bhava
40. Being engaged in proper contemplation (yūbhāsanā), therefore, reside here for prosperity, by relying on supreme self-exertion (puruṣa) and having conquered the five senses.
अव्युत्पन्नमना यावद्भवानज्ञाततत्पदः ।
गुरुशास्त्रप्रमाणैस्तु निर्णीतं तावदाचर ॥ ४१ ॥
avyutpannamanā yāvadbhavānajñātatatpadaḥ ,
guruśāstrapramāṇaistu nirṇītaṃ tāvadācara 41
41. avyutpanna-manāḥ yāvat bhavān ajñāta-tatpadaḥ
guru-śāstra-pramāṇaiḥ tu nirṇītam tāvat ācara
41. yāvat bhavān avyutpanna-manāḥ ajñāta-tatpadaḥ (asti),
tāvat tu guru-śāstra-pramāṇaiḥ nirṇītam ācara
41. As long as you are undeveloped in mind and have not known that reality (tatpada), then certainly, practice what is determined by the authorities (pramāṇa) of your (guru) and scriptures (śāstra).
ततः पक्वकषायेण नूनं विज्ञातवस्तुना ।
शुभोप्यसौत्वया त्याज्यो वासनौघो निराधिना ॥ ४२ ॥
tataḥ pakvakaṣāyeṇa nūnaṃ vijñātavastunā ,
śubhopyasautvayā tyājyo vāsanaugho nirādhinā 42
42. tataḥ pakva-kaṣāyeṇa nūnam vijñāta-vastunā śubhaḥ
api asau tvayā tyājyaḥ vāsanā-oghaḥ nirādhinā
42. tataḥ nūnam pakva-kaṣāyeṇa vijñāta-vastunā
nirādhinā tvayā asau śubhaḥ api vāsanā-oghaḥ tyājyaḥ
42. Thereafter, certainly by you - one whose impurities are burnt up, who has known reality (vastu), and is free from mental distress - even that auspicious flood of latent impressions (vāsanā) should be abandoned.
यदतिसुभगमार्यसेवितं च्छुभमनुसृत्य मनोज्ञभावबुद्ध्या ।
अधिगमय पदं सदा विशोक तदनु तदप्यवमुच्य साधु तिष्ठ ॥ ४३ ॥
yadatisubhagamāryasevitaṃ cchubhamanusṛtya manojñabhāvabuddhyā ,
adhigamaya padaṃ sadā viśoka tadanu tadapyavamucya sādhu tiṣṭha 43
43. yat atisubhagam ārya-sevitam cchubham
anusṛtya manojña-bhāva-buddhyā
adhigamaya padam sadā viśokaḥ tat
anu tat api avamucya sādhu tiṣṭha
43. manojña-bhāva-buddhyā yat atisubhagam ārya-sevitam cchubham anusṛtya,
sadā viśokaḥ (san) padam adhigamaya.
tat anu tat api avamucya sādhu tiṣṭha
43. By following that which is exceedingly auspicious (cchubham) and practiced by noble ones, with an intellect of pleasing disposition, attain the ever-sorrowless state (pada). Then, having abandoned even that, remain properly.

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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)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 (current chapter) 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