Skip to content
אתר זה לא תומך בגרסאות ישנות של אינטרנט אקספלורר
מומלץ להשתמש בדפדפן גוגל כרום או פיירפוקס מוזילה
(או באינטרנט אקספלורר / edge עדכני)
Enjoy Learning Sanskrit tips, tools, resources and more...

योगवासिष्ठः       yogavāsiṣṭhaḥ - book-3, chapter-95

Use the following checkboxes to set the display options for this chapter (You can also control the display of each verse separately):
what would you like to see in each verse:
श्रीवसिष्ठ उवाच ।
अभिन्नौ कर्मकर्तारौ सममेव परात्पदात् ।
स्वयं प्रकटतां यातौ पुष्पामोदौ तरोरिव ॥ १ ॥
śrīvasiṣṭha uvāca ,
abhinnau karmakartārau samameva parātpadāt ,
svayaṃ prakaṭatāṃ yātau puṣpāmodau taroriva 1
1. abhinnau karmakartārau samam eva parāt padāt
svayam prakaṭatām yātau puṣpāmodau taroḥ iva
1. karmakartārau abhinnau parāt padāt samam eva
svayam prakaṭatām yātau iva taroḥ puṣpāmodau
1. Action (karma) and agent are inseparable, manifesting simultaneously from the supreme state (pada), just as a flower and its fragrance emerge spontaneously from a tree.
सर्वसंकल्पनामुक्ते जीवा ब्रह्मणि निर्मले ।
स्फुरन्ति वितते व्योम्नि नीलिमेवाज्ञचक्षुषः ॥ २ ॥
sarvasaṃkalpanāmukte jīvā brahmaṇi nirmale ,
sphuranti vitate vyomni nīlimevājñacakṣuṣaḥ 2
2. sarvasaṅkalpanāmukte jīvāḥ brahmaṇi nirmale
sphuranti vitate vyomni nīlimā iva ajñacakṣuṣaḥ
2. nirmale sarvasaṅkalpanāmukte brahmaṇi jīvāḥ
sphuranti vitate vyomni ajñacakṣuṣaḥ nīlimā iva
2. Individual souls (jīva) appear in the pure (Brahman), free from all mental constructs, just as blueness appears in the vast sky to the ignorant eye.
अप्रबुद्धजनाचारो यत्र राघव दृश्यते ।
तत्र ब्रह्मण उत्पन्ना जीवा इत्युक्तयः स्थिताः ॥ ३ ॥
aprabuddhajanācāro yatra rāghava dṛśyate ,
tatra brahmaṇa utpannā jīvā ityuktayaḥ sthitāḥ 3
3. aprabuddhajanaācāraḥ yatra rāghava dṛśyate tatra
brahmaṇaḥ utpannāḥ jīvāḥ iti uktayaḥ sthitāḥ
3. rāghava yatra aprabuddhajanaācāraḥ dṛśyate tatra
brahmaṇaḥ utpannāḥ jīvāḥ iti uktayaḥ sthitāḥ
3. O Rāghava, wherever the conduct of the unenlightened (aprabuddhajana) is seen, there are established the statements that individual souls (jīva) originate from Brahman.
संप्रबुद्धजनाचारे वक्तुमेतन्न शोभनम् ।
यद्ब्रह्मण इदं जातं न जातं चेति राघव ॥ ४ ॥
saṃprabuddhajanācāre vaktumetanna śobhanam ,
yadbrahmaṇa idaṃ jātaṃ na jātaṃ ceti rāghava 4
4. samprabuddhajanaācāre vaktum etat na śobhanam
yat brahmaṇaḥ idam jātam na jātam ca iti rāghava
4. rāghava samprabuddhajanaācāre etat vaktum na
śobhanam yat idam brahmaṇaḥ jātam na jātam ca iti
4. O Rāghava, among the truly enlightened (samprabuddha), it is not proper to say that this (world) is born from Brahman or that it is not born.
काचिद्वा कलना यावन्न नीता राघव प्रथाम् ।
उपदेश्योपदेशश्रीस्तावल्लोके न शोभते ॥ ५ ॥
kācidvā kalanā yāvanna nītā rāghava prathām ,
upadeśyopadeśaśrīstāvalloke na śobhate 5
5. kācit vā kalanā yāvat na nītā rāghava prathām
| upadeśyopadeśaśrīḥ tāvat loke na śobhate ||
5. rāghava yāvat kācit kalanā vā prathām na nītā
tāvat upadeśyopadeśaśrīḥ loke na śobhate
5. O Rāghava, until a particular understanding or conceptualization (kalanā) is brought to prominence, the splendor of the instruction to be imparted does not truly manifest in the world.
अतो भेददृशा दीनामङ्गीकृत्योपदिश्यते ।
ब्रह्मेदमेते जीवा वै वेति वाचामयं क्रमः ॥ ६ ॥
ato bhedadṛśā dīnāmaṅgīkṛtyopadiśyate ,
brahmedamete jīvā vai veti vācāmayaṃ kramaḥ 6
6. ataḥ bhedadṛśā dīnām aṅgīkṛtya upadiśyate | brahma
idam ete jīvāḥ vai iti vācām ayam kramaḥ ||
6. ataḥ bhedadṛśā dīnām aṅgīkṛtya upadiśyate idam
brahma ete jīvāḥ vai iti ayam vācām kramaḥ
6. Therefore, having accommodated those who are distressed by the perception of duality, it is taught: 'This is the supreme reality (brahman), and these are indeed individual souls (jīvāḥ).' Such is the method of expression.
इति दृष्टो निरासङ्गाद्ब्रह्मणो जायते जगत् ।
तज्जं तदेव तद्धेतुगतं दुरवबोधतः ॥ ७ ॥
iti dṛṣṭo nirāsaṅgādbrahmaṇo jāyate jagat ,
tajjaṃ tadeva taddhetugataṃ duravabodhataḥ 7
7. iti dṛṣṭaḥ nirāsaṅgāt brahmaṇaḥ jāyate jagat |
tajjam tat eva taddhetugatam duravabodhataḥ ||
7. iti dṛṣṭaḥ jagat nirāsaṅgāt brahmaṇaḥ jāyate
tajjam tat eva duravabodhataḥ taddhetugatam
7. Thus it is perceived that the world (jagat) arises from the supreme reality (brahman), which is characterized by non-attachment. That which is born from that (brahman) is indeed identical with its cause, though this is difficult to grasp (duravabodhataḥ).
मेरुमन्दरसंकाशा बहवो जीवराशयः ।
उत्पत्योत्पत्य संलीनास्तस्मिन्नेव परे पदे ॥ ८ ॥
merumandarasaṃkāśā bahavo jīvarāśayaḥ ,
utpatyotpatya saṃlīnāstasminneva pare pade 8
8. merumandarasamkāśāḥ bahavaḥ jīvarāśayaḥ |
utpatyotpatya samlīnāḥ tasmin eva pare pade ||
8. merumandarasamkāśāḥ bahavaḥ jīvarāśayaḥ
utpatyotpatya tasmin eva pare pade samlīnāḥ
8. Vast multitudes of individual souls (jīvarāśayaḥ), resembling Mount Meru and Mount Mandara (in their immense number), repeatedly arise and are then dissolved into that very supreme state.
अथानन्ताः स्फुरन्त्येते जायमानाः सहस्रशः ।
नानाककुब्निकुञ्जेषु पादपेष्विव पल्लवाः ॥ ९ ॥
athānantāḥ sphurantyete jāyamānāḥ sahasraśaḥ ,
nānākakubnikuñjeṣu pādapeṣviva pallavāḥ 9
9. atha anantāḥ sphuranti ete jāyamānāḥ sahasraśaḥ
nānākakubnikuñjeṣu pādapeṣu iva pallavāḥ
9. atha ete anantāḥ sahasraśaḥ jāyamānāḥ
nānākakubnikuñjeṣu pādapeṣu iva pallavāḥ sphuranti
9. Then, these endless (beings) emerge in thousands, being born like sprouts on trees in various directions and groves.
जीवौघाश्चोद्भविष्यन्ति मधाविव नवाङ्कुराः ।
तत्रैव लयमेष्यन्ति ग्रीष्मे मधुरसा इव ॥ १० ॥
jīvaughāścodbhaviṣyanti madhāviva navāṅkurāḥ ,
tatraiva layameṣyanti grīṣme madhurasā iva 10
10. jīvaughāḥ ca udbhaviṣyanti madhau iva navāṅkurāḥ
tatra eva layam eṣyanti grīṣme madhurasāḥ iva
10. ca jīvaughāḥ navāṅkurāḥ iva madhau udbhaviṣyanti
tatra eva grīṣme madhurasāḥ iva layam eṣyanti
10. And masses of individual souls (jīva) will arise like new sprouts in spring (madhu). In that very place, they will then dissolve (laya), just as sweet saps (madhurasa) do in summer.
तिष्ठन्त्यजस्रं कालेषु त एवान्ये च भूरिशः ।
जायन्ते च प्रलीयन्ते परस्मिञ्जीवराशयः ॥ ११ ॥
tiṣṭhantyajasraṃ kāleṣu ta evānye ca bhūriśaḥ ,
jāyante ca pralīyante parasmiñjīvarāśayaḥ 11
11. tiṣṭhanti ajasram kāleṣu te eva anye ca bhūriśaḥ
jāyante ca pralīyante parasmin jīvarāśayaḥ
11. te eva ca anye bhūriśaḥ ajasram kāleṣu tiṣṭhanti
ca jīvarāśayaḥ parasmin jāyante pralīyante
11. In various periods, those very (beings) and others in great numbers constantly remain. Masses of individual souls (jīva) are born and dissolve in the Supreme (para).
पुष्पामोदाविवाभिन्नौ पुमान्कर्म च राघव ।
परमेशात्समायाते तत्रैव विशतः शनैः ॥ १२ ॥
puṣpāmodāvivābhinnau pumānkarma ca rāghava ,
parameśātsamāyāte tatraiva viśataḥ śanaiḥ 12
12. puṣpāmodau iva abhinnau pumān karma ca rāghava
parameśāt samāyāte tatra eva viśataḥ śanaiḥ
12. rāghava pumān ca karma puṣpāmodau iva abhinnau
parameśāt samāyāte tatra eva śanaiḥ viśataḥ
12. O Rāghava, the cosmic person (puruṣa) and action (karma), inseparable like the fragrance of flowers, emerge from the Supreme Lord (parameśa) and slowly re-enter into that very same (Supreme Lord).
दृष्टमेते जगत्यस्मिन्दैत्योरगनरामराः ।
उद्भवन्त्यभवा भावैः प्रस्फुरन्ति पुनः पुनः ॥ १३ ॥
dṛṣṭamete jagatyasmindaityoraganarāmarāḥ ,
udbhavantyabhavā bhāvaiḥ prasphuranti punaḥ punaḥ 13
13. dṛṣṭam ete jagati asmin daityoraganaramarāḥ
udbhavanti abhava bhāvaiḥ prasphuranti punaḥ punaḥ
13. ete daityoraganaramarāḥ abhava asmin jagati
bhāvaiḥ punaḥ punaḥ udbhavanti prasphuranti dṛṣṭam
13. It is observed in this world that demons, serpents, humans, and gods, though inherently unborn, repeatedly arise and manifest through their particular states of being (bhāva).
हेतुर्विहरणे तेषामात्मविस्मरणादृते ।
न कश्चिल्लक्ष्यते साधो जन्मान्तरफलप्रदः ॥ १४ ॥
heturviharaṇe teṣāmātmavismaraṇādṛte ,
na kaścillakṣyate sādho janmāntaraphalapradaḥ 14
14. hetuḥ viharaṇe teṣām ātma-vismaraṇāt ṛte na
kaścit lakṣyate sādho janmāntaraphala-pradaḥ
14. sādho teṣām viharaṇe janmāntaraphala-pradaḥ
kaścit hetuḥ ātma-vismaraṇāt ṛte na lakṣyate
14. O sage, no cause for their wandering (saṃsāra), which bestows the fruits of rebirth, is observed apart from the forgetfulness of the true self (ātman).
महासत्त्वगुणोपेता ये धीराः समदृष्टयः ।
अनिर्देश्यकलोपेताः साधवस्त उदाहृताः ॥ १६ ॥
mahāsattvaguṇopetā ye dhīrāḥ samadṛṣṭayaḥ ,
anirdeśyakalopetāḥ sādhavasta udāhṛtāḥ 16
16. mahāsattvaguṇopetāḥ ye dhīrāḥ samadṛṣṭayaḥ
anirdeśyakalopetāḥ sādhavaḥ te udāhṛtāḥ
16. ye mahāsattvaguṇopetāḥ dhīrāḥ samadṛṣṭayaḥ
anirdeśyakalopetāḥ te sādhavaḥ udāhṛtāḥ
16. Those wise and steadfast individuals who are endowed with the great quality of sattva, who possess equal vision, and who are imbued with indescribable attributes, are declared to be sages (sādhu).
द्वयं हि दृष्टिर्बालानां सिद्धये सर्वकर्मणाम् ।
साधुवृत्तं तथा शास्त्रं सर्वदैवानुवर्तते ॥ १७ ॥
dvayaṃ hi dṛṣṭirbālānāṃ siddhaye sarvakarmaṇām ,
sādhuvṛttaṃ tathā śāstraṃ sarvadaivānuvartate 17
17. dvayam hi dṛṣṭiḥ bālānām siddhaye sarvakarmaṇām
sādhuvṛttam tathā śāstram sarvadā eva anuvaratate
17. bālānām sarvakarmaṇām siddhaye dvayam hi dṛṣṭiḥ
sādhuvṛttam tathā śāstram sarvadā eva anuvaratate
17. Indeed, for the accomplishment of all actions, the conduct of the virtuous (sādhuvṛtta) and sacred texts (śāstra) are the two guiding principles for those who are still developing. One should always conform to them.
साधुसंव्यवहारार्थं शास्त्रं यो नानुवर्तते ।
बहिःकुर्वन्ति तं सर्वे स च दुःखे निमज्जति ॥ १८ ॥
sādhusaṃvyavahārārthaṃ śāstraṃ yo nānuvartate ,
bahiḥkurvanti taṃ sarve sa ca duḥkhe nimajjati 18
18. sādhusaṃvyavahārārtham śāstram yaḥ na anuvaratate
bahiḥ kurvanti tam sarve saḥ ca duḥkhe nimajjati
18. yaḥ sādhusaṃvyavahārārtham śāstram na anuvaratate,
tam sarve bahiḥ kurvanti ca saḥ duḥkhe nimajjati
18. Anyone who does not adhere to sacred texts (śāstra) for the sake of proper, virtuous interaction, all people exclude him, and he himself sinks into misery.
इह लोके च वेदे च श्रुतिरित्थं सदा प्रभो ।
यथा कर्म च कर्ता च पर्यायेणेह संगतौ ॥ १९ ॥
iha loke ca vede ca śrutiritthaṃ sadā prabho ,
yathā karma ca kartā ca paryāyeṇeha saṃgatau 19
19. iha loke ca vede ca śrutiḥ ittham sadā prabho
yathā karma ca kartā ca paryāyeṇa iha saṅgatau
19. prabho iha loke ca vede ca śrutiḥ sadā ittham
yathā karma ca kartā ca paryāyeṇa iha saṅgatau
19. O lord, in this world and in the Veda, the sacred tradition (śruti) always states thus: that action (karma) and the doer (kartā) are inherently connected here, following one another in succession.
कर्मणा क्रियते कर्ता कर्त्रा कर्म प्रणीयते ।
बीजाङ्कुरादिवन्न्यायो लोकवेदोक्त एव सः ॥ २० ॥
karmaṇā kriyate kartā kartrā karma praṇīyate ,
bījāṅkurādivannyāyo lokavedokta eva saḥ 20
20. karmaṇā kriyate kartā kartrā karma praṇīyate
bījāṅkurādivat nyāyaḥ lokavedoktaḥ eva saḥ
20. karmaṇā kartā kriyate,
kartrā karma praṇīyate.
saḥ nyāyaḥ bījāṅkurādivat lokavedoktaḥ eva.
20. The doer (kartā) is shaped by action (karma), and action (karma) is carried out by the doer. This principle, like the relationship between a seed and a sprout, is indeed proclaimed in both worldly tradition and the Veda.
कर्मणो जायते जन्तुर्बीजादिव नवाङ्कुरः ।
जन्तोः प्रजायते कर्म पुनर्बीजमिवाङ्कुरात् ॥ २१ ॥
karmaṇo jāyate janturbījādiva navāṅkuraḥ ,
jantoḥ prajāyate karma punarbījamivāṅkurāt 21
21. karmaṇaḥ jāyate jantuḥ bījāt iva navāṅkuraḥ
jantoḥ prajāyate karma punaḥ bījam iva aṅkurāt
21. jantuḥ karmaṇaḥ jāyate navāṅkuraḥ bījāt iva
karma jantoḥ punaḥ prajāyate bījam aṅkurāt iva
21. A living being (jantu) is born from action (karma), much like a new sprout emerges from a seed. In turn, action (karma) arises from the living being, just as a seed comes forth from a sprout.
यया वासनया जन्तुर्नीयते भवपञ्जरे ।
तद्वासनानुरूपेण फलं समनुभूयते ॥ २२ ॥
yayā vāsanayā janturnīyate bhavapañjare ,
tadvāsanānurūpeṇa phalaṃ samanubhūyate 22
22. yayā vāsanayā jantuḥ nīyate bhavapañjare
tat vāsanānurūpeṇa phalam samanubhūyate
22. jantuḥ yayā vāsanayā bhavapañjare nīyate
tat vāsanānurūpeṇa phalam samanubhūyate
22. By the particular impression (vāsanā) through which a living being (jantu) is led into the cage of cyclic existence (saṃsāra), a result corresponding to that very impression (vāsanā) is experienced.
एवं स्थिते कथं नाम जन्मबीजेन कर्मणा ।
विनोत्पत्तिस्त्वया प्रोक्ता भूतानां ब्रह्मणः पदात् ॥ २३ ॥
evaṃ sthite kathaṃ nāma janmabījena karmaṇā ,
vinotpattistvayā proktā bhūtānāṃ brahmaṇaḥ padāt 23
23. evam sthite katham nāma janmabījena karmaṇā vinā
utpattiḥ tvayā proktā bhūtānām brahmaṇaḥ padāt
23. evam sthite katham nāma tvayā brahmaṇaḥ padāt
bhūtānām utpattiḥ janmabījena karmaṇā vinā proktā
23. Given this situation, how indeed could you have declared the origination of beings from the state of Brahman (brahman) to occur without action (karma), which is the seed of birth?
पक्षेणानेन भगवन्भवता जन्मकर्मणोः ।
तिरस्कृता जगज्जाता साऽविनाभावितैतयोः ॥ २४ ॥
pakṣeṇānena bhagavanbhavatā janmakarmaṇoḥ ,
tiraskṛtā jagajjātā sā'vinābhāvitaitayoḥ 24
24. pakṣeṇa anena bhagavan bhavatā janmakarmaṇoḥ
tiraskṛtā jagajjātā sā avinābhāvitā etayoḥ
24. bhagavan anena pakṣeṇa bhavatā janmakarmaṇoḥ
jagajjātā sā avinābhāvitā etayoḥ tiraskṛtā
24. O revered one (bhagavan), by this argument of yours, the inseparable connection between birth and action (karma) - which is universally acknowledged - has been disregarded.
ब्रह्मण्यकारणे ब्रह्मन्ब्रह्मादिषु फलेषु च ।
कर्मणां फलमस्तीति द्वयं लोके प्रमार्जितम् ॥ २५ ॥
brahmaṇyakāraṇe brahmanbrahmādiṣu phaleṣu ca ,
karmaṇāṃ phalamastīti dvayaṃ loke pramārjitam 25
25. brahmaṇi akāraṇe brahman brahmādiṣu phaleṣu ca
karmaṇām phalam asti iti dvayam loke pramārjitam
25. brahman akāraṇe brahmaṇi ca brahmādiṣu phaleṣu
karmaṇām phalam asti iti dvayam loke pramārjitam
25. O wise one (brahman), the dualistic notion that there are results (phala) of actions (karma) – both in the uncaused Brahman (brahman) and in effects such as Brahmā and others – is entirely eradicated in this world.
संजाते संकरे लोके कर्मस्वफलदायिषु ।
मात्स्यन्याये विलसति नाश एवावशिष्यते ॥ २६ ॥
saṃjāte saṃkare loke karmasvaphaladāyiṣu ,
mātsyanyāye vilasati nāśa evāvaśiṣyate 26
26. saṃjāte saṃkare loke karmasu aphaladāyiṣu
mātsyanyāye vilasati nāśaḥ eva avaśiṣyate
26. loke karmasu aphaladāyiṣu saṃkare saṃjāte
mātsyanyāye vilasati nāśaḥ eva avaśiṣyate
26. When confusion (saṃkara) arises in the world regarding actions (karma) that no longer yield results, and when the law of the fish (mātsyanyāya) prevails, only destruction remains.
किं तत्कृतं भवत्येव भगवन्ब्रूहि तत्त्वतः ।
एनं मे संशयं स्फारं छिन्धि वेद्यविदांवर ॥ २७ ॥
kiṃ tatkṛtaṃ bhavatyeva bhagavanbrūhi tattvataḥ ,
enaṃ me saṃśayaṃ sphāraṃ chindhi vedyavidāṃvara 27
27. kim tat kṛtam bhavati eva bhagavan brūhi tattvataḥ
enam me saṃśayam sphāram chindhi vedyavidām vara
27. bhagavan vedyavidām vara tattvataḥ brūhi tat kṛtam
kim bhavati eva me enam sphāram saṃśayam chindhi
27. O venerable one (bhagavan), please tell me the truth (tattvataḥ): what indeed is achieved in such a situation? Sever this vast doubt (saṃśaya) of mine, O best among those who know what is to be known.
श्रीवसिष्ठ उवाच ।
साधु राघव पृष्टोऽस्मि त्वया प्रश्नमिमं शुभम् ।
शृणु वक्ष्यामि ते येन भृशं ज्ञानोदयो भवेत् ॥ २८ ॥
śrīvasiṣṭha uvāca ,
sādhu rāghava pṛṣṭo'smi tvayā praśnamimaṃ śubham ,
śṛṇu vakṣyāmi te yena bhṛśaṃ jñānodayo bhavet 28
28. śrīvasiṣṭhaḥ uvāca sādhu rāghava pṛṣṭaḥ asmi tvayā praśnam
imam śubham śṛṇu vakṣyāmi te yena bhṛśam jñānodayaḥ bhavet
28. śrīvasiṣṭhaḥ uvāca rāghava sādhu tvayā imam śubham praśnam
pṛṣṭaḥ asmi śṛṇu te vakṣyāmi yena bhṛśam jñānodayaḥ bhavet
28. Śrī Vasiṣṭha said: 'Well asked, O Rāghava (Rāma)! I have been asked this auspicious question by you. Listen, I shall explain it to you, by which a profound awakening of knowledge will certainly occur.'
मानसोऽयं समुन्मेषः कलाकलनरूपतः ।
एतत्तत्कर्मणां बीजं फलमस्यैव विद्यते ॥ २९ ॥
mānaso'yaṃ samunmeṣaḥ kalākalanarūpataḥ ,
etattatkarmaṇāṃ bījaṃ phalamasyaiva vidyate 29
29. mānasaḥ ayam samunmeṣaḥ kalākalana-rūpataḥ etat
tat karmaṇām bījam phalam asya eva vidyate
29. ayam mānasaḥ samunmeṣaḥ kalākalana-rūpataḥ etat
tat karmaṇām bījam asya phalam eva vidyate
29. This mental manifestation, which is of the nature of conceptualization, is the seed of all actions (karma). Indeed, its fruit (the result) arises from this alone.
यदैव हि मनस्तत्त्वमुत्थितं ब्रह्मणः पदात् ।
तदैव कर्म जन्तूनां जीवो देहतया स्थितः ॥ ३० ॥
yadaiva hi manastattvamutthitaṃ brahmaṇaḥ padāt ,
tadaiva karma jantūnāṃ jīvo dehatayā sthitaḥ 30
30. yadā eva hi manas tattvam utthitam brahmaṇaḥ padāt
tadā eva karma jantūnām jīvaḥ dehatayā sthitaḥ
30. yadā eva hi manas tattvam brahmaṇaḥ padāt utthitam
tadā eva jantūnām karma jīvaḥ dehatayā sthitaḥ
30. Indeed, when the principle of mind (manas-tattva) arose from the plane of brahman, then indeed actions (karma) for living beings (jantū) and the individual soul (jīva) became established in the form of a body.
कुसुमाशययोर्भेदो न यथा भिन्नयोरिह ।
तथैव कर्ममनसोर्भेदो नास्त्यविभिन्नयोः ॥ ३१ ॥
kusumāśayayorbhedo na yathā bhinnayoriha ,
tathaiva karmamanasorbhedo nāstyavibhinnayoḥ 31
31. kusuma-āśayayoḥ bhedaḥ na yathā bhinnayoḥ iha
tathā eva karma-manasoḥ bhedaḥ na asti avibhinnayoḥ
31. yathā iha bhinnayoḥ kusuma-āśayayoḥ bhedaḥ na
tathā eva avibhinnayoḥ karma-manasoḥ bhedaḥ na asti
31. Just as there is no difference between a flower and its receptacle (āśaya), even when they are considered as distinct entities, similarly there is indeed no difference between action (karma) and mind, for they are inseparable.
क्रियास्पन्दो जगत्यस्मिन्कर्मेति कथितो बुधैः ।
पूर्वं तस्य मनो देहं कर्मातश्चित्तमेव हि ॥ ३२ ॥
kriyāspando jagatyasminkarmeti kathito budhaiḥ ,
pūrvaṃ tasya mano dehaṃ karmātaścittameva hi 32
32. kriyā-spandaḥ jagati asmin karma iti kathitaḥ budhaiḥ
pūrvam tasya manaḥ deham karma ataḥ cittam eva hi
32. budhaiḥ asmin jagati kriyā-spandaḥ karma iti kathitaḥ
pūrvam manaḥ tasya deham ataḥ karma hi cittam eva
32. The wise declare that the vibratory motion of activity in this world is action (karma). Prior to this, its (karma's) body is the mind (manas), and from action (karma), indeed, the mind (citta) itself arises.
न स शैलो न तद्व्योम न सोऽब्धिश्च न विष्टपम् ।
अस्ति यत्र फलं नास्ति कृतानामात्मकर्मणाम् ॥ ३३ ॥
na sa śailo na tadvyoma na so'bdhiśca na viṣṭapam ,
asti yatra phalaṃ nāsti kṛtānāmātmakarmaṇām 33
33. na saḥ śailaḥ na tat vyoma na saḥ abdhiḥ ca na viṣṭapam
asti yatra phalam na asti kṛtānām ātma-karmaṇām
33. yatra kṛtānām ātma-karmaṇām phalam na asti,
saḥ śailaḥ na,
tat vyoma na,
saḥ abdhiḥ ca na,
viṣṭapam na (asti).
33. There is no such mountain, sky, ocean, or world where the results of actions (karma) performed by the self (ātman) do not exist.
ऐहिकं प्राक्तनं वापि कर्म यद्रचितं स्फुरत् ।
पौरुषोऽसौ परो यत्नो न कदाचन निष्फलः ॥ ३४ ॥
aihikaṃ prāktanaṃ vāpi karma yadracitaṃ sphurat ,
pauruṣo'sau paro yatno na kadācana niṣphalaḥ 34
34. aihikaṃ prāktanam vā api karma yat racitam sphurat
pauruṣaḥ asau paraḥ yatnaḥ na kadācana niṣphalaḥ
34. aihikaṃ vā prāktanam api yat racitam sphurat karma (asti),
asau paraḥ pauruṣaḥ yatnaḥ kadācana na niṣphalaḥ (bhavati).
34. Whatever action (karma) is performed, whether related to this world or from a past life and manifesting itself, this supreme human effort (puruṣa) is never fruitless.
श्रीराम उवाच ।
अविसंवादिनार्थे यद्यत्प्रामाणिकदृष्टिभिः ।
वीतरागैर्विनिर्णीतं तच्छास्त्रमिति कथ्यते ॥ ३५ ॥
śrīrāma uvāca ,
avisaṃvādinārthe yadyatprāmāṇikadṛṣṭibhiḥ ,
vītarāgairvinirṇītaṃ tacchāstramiti kathyate 35
35. śrīrāmaḥ uvāca avisaṃvādinā arthe yat yat prāmāṇikadṛṣṭibhiḥ
vītarāgaiḥ vinirṇītam tat śāstram iti kathyate
35. śrīrāmaḥ uvāca prāmāṇikadṛṣṭibhiḥ vītarāgaiḥ avisaṃvādinā
arthe yat yat vinirṇītam tat śāstram iti kathyate
35. Lord Rama said: 'That which is firmly decided by those with authoritative insight and by those free from attachment, regarding an uncontradicted truth (artha), is called scripture (śāstra).'
कर्मनाशे मनोनाशो मनोनाशो ह्यकर्मता ।
मुक्तस्यैव भवत्येव नामुक्तस्य कदाचन ॥ ३६ ॥
karmanāśe manonāśo manonāśo hyakarmatā ,
muktasyaiva bhavatyeva nāmuktasya kadācana 36
36. karma-nāśe mano-nāśaḥ mano-nāśaḥ hi akarmatā
muktasya eva bhavati eva na amuktasya kadācana
36. karma-nāśe manaḥ-nāśaḥ (bhavati).
manaḥ-nāśaḥ hi akarmatā (asti).
etat muktasya eva bhavati eva,
amuktasya kadācana na (bhavati).
36. When action (karma) ceases, the mind is destroyed; indeed, the destruction of the mind is non-action. This state occurs only for the liberated, never for those who are not liberated.
वह्न्यौष्णयोरिव सदा श्लिष्टयोश्चित्तकर्मणोः ।
द्वयोरेकतराभावे द्वयमेव विलीयते ॥ ३७ ॥
vahnyauṣṇayoriva sadā śliṣṭayościttakarmaṇoḥ ,
dvayorekatarābhāve dvayameva vilīyate 37
37. vahni-auṣṇayoḥ iva sadā śliṣṭayoḥ citta-karmaṇoḥ
dvayoḥ ekatara-abhāve dvayam eva vilīyate
37. vahni-auṣṇayoḥ iva sadā śliṣṭayoḥ citta-karmaṇoḥ dvayoḥ ekatara-abhāve dvayam eva vilīyate.
37. Just as fire and heat are eternally inseparable, so too are the mind and action (karma) intertwined. When one of these two ceases to exist, both indeed dissolve completely.
चित्तं सदा स्पन्दविलासमेत्य स्पन्दैकरूपं ननु कर्मविद्धि ।
कर्माथ चित्तं किल धर्मकर्मपदं गते राम परस्परेण ॥ ३८ ॥
cittaṃ sadā spandavilāsametya spandaikarūpaṃ nanu karmaviddhi ,
karmātha cittaṃ kila dharmakarmapadaṃ gate rāma paraspareṇa 38
38. cittam sadā spandavilāsam etya
spandaikarūpam nanu karmaviddhi
karma atha cittam kila
dharmakarmapadam gate rāma paraspareṇa
38. rāma nanu cittam sadā spandavilāsam
etya spandaikarūpam karma
viddhi atha karma cittam paraspareṇa
kila dharmakarmapadam gate
38. Know that the mind (citta), which always assumes the playful manifestation of vibration (spanda), is indeed action (karma) itself, whose very form is vibration (spanda). O Rama, action (karma) and mind (citta) indeed mutually reach the state of their intrinsic nature (dharma) and activity (karma).

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

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

utpatti prakaraṇa (current book)

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 (current chapter) 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