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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-24

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बलिरुवाच ।
केनोपायेन बलवान्स तात परिजीयते ।
कोऽसावतिमहावीर्यः सर्वं प्रकथयाशु मे ॥ १ ॥
baliruvāca ,
kenopāyena balavānsa tāta parijīyate ,
ko'sāvatimahāvīryaḥ sarvaṃ prakathayāśu me 1
1. baliḥ uvāca kena upāyena balavān saḥ tāta parijīyate
kaḥ asau atimahāvīryaḥ sarvam prakathaya āśu me
1. baliḥ uvāca: tāta,
kena upāyena saḥ balavān parijīyate? kaḥ asau atimahāvīryaḥ? āśu me sarvam prakathaya.
1. Bali said: "Dear one, by what means can that powerful one be defeated? Who is that exceedingly mighty one? Please quickly tell me everything."
विरोचन उवाच ।
मन्त्रिणस्तस्य तनय नित्याजेयस्थितेरपि ।
श्रृणु वच्मि सुसाधत्वं येनासौ परिजीयते ॥ २ ॥
virocana uvāca ,
mantriṇastasya tanaya nityājeyasthiterapi ,
śrṛṇu vacmi susādhatvaṃ yenāsau parijīyate 2
2. virocana uvāca mantriṇaḥ tasya tanaya nitya-ajeya-sthiteḥ
api śṛṇu vacmi su-sādhutvam yena asau parijīyate
2. Virocana said: O son, listen, I will tell you the easy method by which even that minister, whose position is always unconquerable, can be completely overcome.
पुत्र युक्त्या गृहीतोऽसौ क्षणादायाति वश्यताम् ।
युक्तिं विना दहत्येष आशीविष इवोद्धतः ॥ ३ ॥
putra yuktyā gṛhīto'sau kṣaṇādāyāti vaśyatām ,
yuktiṃ vinā dahatyeṣa āśīviṣa ivoddhataḥ 3
3. putra yuktyā gṛhītaḥ asau kṣaṇāt āyāti vaśyatām
| yuktim vinā dahati eṣaḥ āśīviṣaḥ iva uddhataḥ
3. O son, when seized by proper strategy (yukti), he instantly comes under control. Without strategy, however, he burns and destroys, like an uncontrolled, venomous snake.
बालवल्लालयित्वैनं युक्त्या नियमयन्ति ये ।
राजानं तं समालोक्य पदमासादयन्ति ते ॥ ४ ॥
bālavallālayitvainaṃ yuktyā niyamayanti ye ,
rājānaṃ taṃ samālokya padamāsādayanti te 4
4. bālavat lālayitvā enam yuktyā niyamayanti ye
| rājānam tam samālokya padam āsādayanti te
4. Those who, after indulging this minister like a child, control him with strategy (yukti), they, having thus mastered that king-like figure, achieve a high position.
दृष्टे तस्मिन्महीपाले स मन्त्री वशमेति च ।
तस्मिंश्च मन्त्रिण्याक्रान्ते स राजा दृश्यते पुनः ॥ ५ ॥
dṛṣṭe tasminmahīpāle sa mantrī vaśameti ca ,
tasmiṃśca mantriṇyākrānte sa rājā dṛśyate punaḥ 5
5. dṛṣṭe tasmin mahīpāle sa mantrī vaśam eti ca |
tasmin ca mantriṇi ākrānte sa rājā dṛśyate punaḥ
5. When that king (the ruler) is properly attended to, that minister also comes under control. And when that minister is subdued, the king (the ruler) is seen to re-emerge.
यावन्न दृष्टो राजासौ तावन्मन्त्री न जीयते ।
मन्त्री च यावन्न जितस्तावद्राजा न दृश्यते ॥ ६ ॥
yāvanna dṛṣṭo rājāsau tāvanmantrī na jīyate ,
mantrī ca yāvanna jitastāvadrājā na dṛśyate 6
6. yāvat na dṛṣṭaḥ rājā asau tāvat mantrī na jīyate
mantrī ca yāvat na jitaḥ tāvat rājā na dṛśyate
6. asau rājā yāvat na dṛṣṭaḥ tāvat mantrī na jīyate
ca yāvat mantrī na jitaḥ tāvat rājā na dṛśyate
6. As long as that king is not seen, the minister is not defeated. And as long as the minister is not defeated, the king is not seen.
राजन्यदृष्टे दुर्मन्त्री स दुःखाय फलत्यति ।
मन्त्रिण्यनिर्जिते राजा सोऽत्यन्तं यात्यदृश्यताम् ॥ ७ ॥
rājanyadṛṣṭe durmantrī sa duḥkhāya phalatyati ,
mantriṇyanirjite rājā so'tyantaṃ yātyadṛśyatām 7
7. rājani adṛṣṭe durmantrī saḥ duḥkhāya phalati ati
mantriṇi anirjite rājā saḥ atyantam yāti adṛśyatām
7. rājani adṛṣṭe saḥ durmantrī duḥkhāya ati phalati
mantriṇi anirjite saḥ rājā atyantam adṛśyatām yāti
7. When the king remains unseen, that evil minister brings forth much suffering. And when the minister is not defeated, that king goes completely out of sight.
अभ्यासेनोभयं तस्मात्सममेव समारभेत् ।
राजसंदर्शनं तस्य मन्त्रिणश्च पराजयम् ॥ ८ ॥
abhyāsenobhayaṃ tasmātsamameva samārabhet ,
rājasaṃdarśanaṃ tasya mantriṇaśca parājayam 8
8. abhyāsena ubhayam tasmāt samam eva samārābhet
rājasandarśanam tasya mantriṇaḥ ca parājayam
8. tasmāt abhyāsena samam eva ubhayam samārābhet
rājasandarśanam ca tasya mantriṇaḥ parājayam
8. Therefore, one should undertake both of these simultaneously through diligent effort: the appearance of the king and the defeat of his minister.
पौरुषेण प्रयत्नेन स्वभ्यासेन शनैःशनैः ।
द्वयं संपाद्य यत्नेन देशमाप्नोषि तं शुभम् ॥ ९ ॥
pauruṣeṇa prayatnena svabhyāsena śanaiḥśanaiḥ ,
dvayaṃ saṃpādya yatnena deśamāpnoṣi taṃ śubham 9
9. pauruṣeṇa prayatnena svabhyāsena śanaiḥ śanaiḥ
dvayam saṃpādya yatnena deśam āpnoṣi tam śubham
9. pauruṣeṇa prayatnena svabhyāsena śanaiḥ śanaiḥ
yatnena dvayam saṃpādya tam śubham deśam āpnoṣi
9. By manly effort and diligence, through your own gradual practice, having carefully accomplished both these (tasks), you shall attain that auspicious land.
त्वमभ्यासे फलीभूते तं देशमभिगच्छसि ।
यदि दैत्येन्द्र तद्भूयो मनागपि न शोचसि ॥ १० ॥
tvamabhyāse phalībhūte taṃ deśamabhigacchasi ,
yadi daityendra tadbhūyo manāgapi na śocasi 10
10. tvam abhyāse phalībhūte tam deśam abhigacchasi
yadi daityendra tat bhūyaḥ manāk api na śocasi
10. daityendra yadi abhyāse phalībhūte tam deśam
tvam abhigacchasi tat bhūyaḥ manāk api na śocasi
10. O king of demons, if you attain that state (deśa) where your spiritual practice (abhyāsa) has borne fruit, then you will not grieve even a little bit more.
संशान्तसकलायासा नित्यप्रमुदिताशयाः ।
साधवस्तत्र तिष्ठन्ति प्रशान्ताशेषसंशयाः ॥ ११ ॥
saṃśāntasakalāyāsā nityapramuditāśayāḥ ,
sādhavastatra tiṣṭhanti praśāntāśeṣasaṃśayāḥ 11
11. saṃśāntasakalāyāsāḥ nityapramuditāśayāḥ
sādhavaḥ tatra tiṣṭhanti praśāntāśeṣasaṃśayāḥ
11. tatra saṃśāntasakalāyāsāḥ nityapramuditāśayāḥ
praśāntāśeṣasaṃśayāḥ sādhavaḥ tiṣṭhanti
11. There, the virtuous individuals (sādhus) reside, whose minds are always joyful, whose weariness and efforts are completely calmed, and all their remaining doubts are entirely pacified.
श्रृणु कः पुत्र देशोऽसौ सर्वं प्रकटयामि ते ।
देशनाम्ना मयोक्तस्ते मोक्षः सकलदुःखहा ॥ १२ ॥
śrṛṇu kaḥ putra deśo'sau sarvaṃ prakaṭayāmi te ,
deśanāmnā mayoktaste mokṣaḥ sakaladuḥkhahā 12
12. śṛṇu kaḥ putra deśaḥ asau sarvam prakaṭayāmi te
deśanāmnā mayā uktaḥ te mokṣaḥ sakaladuḥkhahā
12. putra śṛṇu kaḥ asau deśaḥ te sarvam prakaṭayāmi
deśanāmnā sakaladuḥkhahā mokṣaḥ te mayā uktaḥ
12. O son, listen! What is that state (deśa)? I will reveal everything to you. By the name of that state (deśa), I have declared to you that final liberation (mokṣa) which removes all suffering.
राजा तु तत्र भगवानात्मा सर्वपदातिगः ।
तेन मन्त्री कृतः प्राज्ञो मनो नाम महामते ॥ १३ ॥
rājā tu tatra bhagavānātmā sarvapadātigaḥ ,
tena mantrī kṛtaḥ prājño mano nāma mahāmate 13
13. rājā tu tatra bhagavān ātman sarvapadātigaḥ
tena mantrī kṛtaḥ prājñaḥ manas nāma mahāmate
13. mahāmate tatra tu rājā bhagavān sarvapadātigaḥ
ātman tena prājñaḥ manas nāma mantrī kṛtaḥ
13. O great-minded one, there, the King is the divine Self (ātman), who transcends all concepts (pada). By that Self (ātman), a wise minister named Manas was appointed.
मनोनिष्ठतया विश्वमिदं परिणतिं गतम् ।
घटत्वेनेव मृत्पिण्डो धूमोऽम्बुदतयैव च ॥ १४ ॥
manoniṣṭhatayā viśvamidaṃ pariṇatiṃ gatam ,
ghaṭatveneva mṛtpiṇḍo dhūmo'mbudatayaiva ca 14
14. manaḥ niṣṭhatayā viśvam idam pariṇatim gatam
ghaṭatvena iva mṛtpiṇḍaḥ dhūmaḥ ambudatayā eva ca
14. idam viśvam manaḥ niṣṭhatayā pariṇatim gatam
mṛtpiṇḍaḥ ghaṭatvena iva dhūmaḥ ca ambudatayā eva
14. This universe has attained its present state by being centered in the mind, just as a lump of clay assumes the form of a pot, and smoke takes the form of a cloud.
तस्मिञ्जिते जितं सर्वं सर्वमासादितं भवेत् ।
दुर्जयं तद्विजानीयात्युक्त्यैव परिजीयते ॥ १५ ॥
tasmiñjite jitaṃ sarvaṃ sarvamāsāditaṃ bhavet ,
durjayaṃ tadvijānīyātyuktyaiva parijīyate 15
15. tasmin jite jitam sarvam sarvam āsāditam bhavet
durjayam tat vijānīyāt yuktyā eva parijīyate
15. tasmin jite sarvam jitam sarvam āsāditam bhavet
tat durjayam vijānīyāt yuktyā eva parijīyate
15. When that (mind) is conquered, everything is conquered, and everything is attained. One should know that it is difficult to conquer, yet it is completely overcome only through a strategic method.
बलिरुवाच ।
या युक्तिर्भगवंस्तस्य चित्तस्याक्रमणे स्फुटम् ।
तां मे कथय तत्तावद्यथा जेष्यामि दारुणम् ॥ १६ ॥
baliruvāca ,
yā yuktirbhagavaṃstasya cittasyākramaṇe sphuṭam ,
tāṃ me kathaya tattāvadyathā jeṣyāmi dāruṇam 16
16. baliḥ uvāca yā yuktiḥ bhagavan tasya cittasya ākramaṇe
sphuṭam tām me kathaya tat tāvat yathā jeṣyāmi dāruṇam
16. baliḥ uvāca bhagavan tasya cittasya ākramaṇe yā sphuṭam
yuktiḥ tām me tāvat kathaya yathā jeṣyāmi dāruṇam
16. Bali said: "O venerable one, please tell me the clear method for conquering that mind, so that I may indeed overcome this formidable (foe)."
विरोचन उवाच ।
विषयान्प्रति भोः पुत्र सर्वानेव हि सर्वथा ।
अनास्था परमा ह्येषा सा युक्तिर्मनसो जये ॥ १७ ॥
virocana uvāca ,
viṣayānprati bhoḥ putra sarvāneva hi sarvathā ,
anāsthā paramā hyeṣā sā yuktirmanaso jaye 17
17. virocanaḥ uvāca viṣayān prati bhoḥ putra sarvān eva hi
sarvathā anāsthā paramā hi eṣā sā yuktiḥ manasaḥ jaye
17. virocanaḥ uvāca bhoḥ putra sarvān viṣayān prati sarvathā
eva hi paramā anāsthā eṣā sā yuktiḥ manasaḥ jaye
17. Virocana said: "O son, complete indifference (anāsthā) towards all sense objects, in every respect, is indeed the supreme method. That is the proper strategy for the conquest of the mind."
एषैव परमा युक्तिरनयैव महामदः ।
स्वमनोमत्तमातङ्गो द्रागित्येवावदम्यते ॥ १८ ॥
eṣaiva paramā yuktiranayaiva mahāmadaḥ ,
svamanomattamātaṅgo drāgityevāvadamyate 18
18. eṣā eva paramā yuktiḥ anayā eva mahāmadaḥ
svamanomattamātaṅgaḥ drāk iti eva avadamyate
18. eṣā eva paramā yuktiḥ (asti) anayā eva
svamanomattamātaṅgaḥ mahāmadaḥ drāk iti eva avadamyate
18. This is indeed the supreme method (yukti). By this very method, one's great pride (mada) and the intoxicated elephant of one's own mind are immediately tamed.
एषा ह्यत्यन्तदुष्प्रापा सुप्रापा च महामते ।
अनभ्यस्तातिदुष्प्रापा स्वभ्यस्ता प्राप्यते सुखम् ॥ १९ ॥
eṣā hyatyantaduṣprāpā suprāpā ca mahāmate ,
anabhyastātiduṣprāpā svabhyastā prāpyate sukham 19
19. eṣā hi atyantaduṣprāpā suprāpā ca mahāmate
anabhyastātiduṣprāpā svabhyastā prāpyate sukham
19. mahāmate eṣā hi atyantaduṣprāpā ca suprāpā (asti) anabhyastā
atiduṣprāpā (bhavati) svabhyastā (sā) sukham prāpyate
19. O great-minded one, this [method] is indeed both extremely difficult to attain and easy to attain. If unpracticed, it is exceedingly difficult to attain, but if well-practiced, it is attained easily.
क्रमादभ्यस्यमानैषा विषयारतिरात्मज ।
सर्वतः स्फुटतामेति सेकसिक्ता लता यथा ॥ २० ॥
kramādabhyasyamānaiṣā viṣayāratirātmaja ,
sarvataḥ sphuṭatāmeti sekasiktā latā yathā 20
20. kramāt abhyasyamānā eṣā viṣayaratiḥ ātmaja
sarvataḥ sphuṭatām eti sekasiktā latā yathā
20. ātmaja kramāt abhyasyamānā eṣā viṣayaratiḥ
sekasiktā latā yathā sarvataḥ sphuṭatām eti
20. O son (ātmaja), this dispassion (arati) towards sense objects, when gradually practiced, manifests everywhere, just like a creeper that has been watered.
नासाद्यते ह्यनभ्यस्ता कांक्षतापि शठात्मना ।
पुत्र शालिरिवाव्युप्ता तस्मादेनां समाहर ॥ २१ ॥
nāsādyate hyanabhyastā kāṃkṣatāpi śaṭhātmanā ,
putra śālirivāvyuptā tasmādenāṃ samāhara 21
21. na asādyate hi anabhyastā kāṅkṣatā api śaṭhātmanā
putra śāliḥ iva avyuptā tasmāt enām samāhara
21. putra anabhyastā hi kāṅkṣatā śaṭhātmanā api na
asādyate avyuptā śāliḥ iva tasmāt enām samāhara
21. O son, if unpracticed, this [method] is indeed not attained even by a deceitful soul (śaṭhātman) who desires it, just like unplanted rice (śāli). Therefore, strive to acquire this.
तावद्भ्रमन्ति दुःखेषु संसारावटवासिनः ।
विरतिं विषयेष्वेते यावन्नायान्ति देहिनः ॥ २२ ॥
tāvadbhramanti duḥkheṣu saṃsārāvaṭavāsinaḥ ,
viratiṃ viṣayeṣvete yāvannāyānti dehinaḥ 22
22. tāvat bhramanti duḥkheṣu saṃsārāvaṭavāsinaḥ
viratim viṣayeṣu ete yāvat na āyānti dehinaḥ
22. dehinaḥ saṃsārāvaṭavāsinaḥ ete yāvat viṣayeṣu viratim na āyānti,
tāvat duḥkheṣu bhramanti
22. Embodied beings (dehin) living in the pit of the cycle of rebirth (saṃsāra) wander in miseries as long as they do not attain detachment from sense objects.
अभ्यासेन विना कश्चिन्नाप्नोति विषयारतिम् ।
अप्यत्यन्तबलो देही देशान्तरमिवागतिः ॥ २३ ॥
abhyāsena vinā kaścinnāpnoti viṣayāratim ,
apyatyantabalo dehī deśāntaramivāgatiḥ 23
23. abhyāsena vinā kaścit na āpnoti viṣayāratim
api atyantabalaḥ dehī deśāntaram iva agatiḥ
23. abhyāsena vinā kaścit atyantabalaḥ dehī api viṣayāratim na āpnoti,
agatiḥ deśāntaram iva
23. Without practice (abhyāsa), no one attains disinterest in sense objects, not even an extremely powerful embodied being (dehin), just as a person without means of travel cannot reach another country.
ध्येयत्यागमतोऽजस्रं ध्यायता देहधारिणा ।
भोगेष्वरतिरभ्यासाद्वृद्धिं नेया लता यथा ॥ २४ ॥
dhyeyatyāgamato'jasraṃ dhyāyatā dehadhāriṇā ,
bhogeṣvaratirabhyāsādvṛddhiṃ neyā latā yathā 24
24. dhyeya-tyāgamataḥ ajasram dhyāyatā dehadhāriṇā
bhogeṣu aratiḥ abhyāsāt vṛddhim neyā latā yathā
24. ajasram dhyāyatā dehadhāriṇā dhyeya-tyāgamataḥ
bhogeṣu aratiḥ abhyāsāt latā yathā vṛddhim neyā
24. By an embodied being (dehin) who constantly meditates and is resolved on abandoning the object of meditation (dhyeya), disinterest in enjoyments should be fostered through practice (abhyāsa), just like a creeper.
पुरुषार्थादृते पुत्र नेह संप्राप्यते शुभम् ।
क्रियाफलं परिप्राप्तुं हर्षामर्षविवर्जितम् ॥ २५ ॥
puruṣārthādṛte putra neha saṃprāpyate śubham ,
kriyāphalaṃ pariprāptuṃ harṣāmarṣavivarjitam 25
25. puruṣārthāt ṛte putra na iha saṃprāpyate śubham
kriyāphalam pariprāptum harṣāmarṣavivarjitam
25. putra,
puruṣārthāt ṛte iha harṣāmarṣavivarjitam kriyāphalam pariprāptum śubham na saṃprāpyate
25. O son, without proper human endeavor (puruṣārtha), no good (śubham) is attained in this world, that good being the full attainment of the fruit of action (kriyāphalam) which is free from joy and anger.
दैवमित्युच्यते लोके न दैवं देहवत्क्वचित् ।
अवश्यं भवितव्याख्या स्वेहया नियतिश्च या ॥ २६ ॥
daivamityucyate loke na daivaṃ dehavatkvacit ,
avaśyaṃ bhavitavyākhyā svehayā niyatiśca yā 26
26. daivam iti ucyate loke na daivam dehavat kvacit
avaśyam bhavitavya ākhyā svehayā niyatiḥ ca yā
26. loke daivam iti ucyate daivam kvacit dehavat na
yā avaśyam bhavitavya ākhyā ca yā svehayā niyatiḥ
26. What is referred to as "fate" (daiva) in the world is not a physical entity with a body anywhere; it is merely that which is designated as "what must necessarily happen," and it is also destiny (niyati) that is shaped by one's own effort (īhā).
उच्यते दैवशब्देन सा नरैरेव नेतरैः ।
यद्यस्येह यदा यत्र संपन्नं समतां गतम् ॥ २७ ॥
ucyate daivaśabdena sā naraireva netaraiḥ ,
yadyasyeha yadā yatra saṃpannaṃ samatāṃ gatam 27
27. ucyate daivaśabdena sā naraiḥ eva na itaraiḥ
yat yasya iha yadā yatra sampannam samatām gatam
27. sā daivaśabdena naraiḥ eva ucyate itaraiḥ na
yat yasya iha yadā yatra sampannam samatām gatam
27. That (fate/destiny) is called by the word "fate" (daiva) only by human beings, not by others. Whatever event happens to anyone, here, when, and where, having occurred and reached an unchangeable state -
हर्षामर्षविनाशाय तद्दैवमिति कथ्यते ।
दैवं नियतिरूपं च पौरुषेणोपजीयते ॥ २८ ॥
harṣāmarṣavināśāya taddaivamiti kathyate ,
daivaṃ niyatirūpaṃ ca pauruṣeṇopajīyate 28
28. harṣa amarṣa vināśāya tat daivam iti kathyate
daivam niyati rūpam ca pauruṣeṇa upajīyate
28. harṣa amarṣa vināśāya tat daivam iti kathyate
ca daivam niyati rūpam pauruṣeṇa upajīyate
28. - that is called "fate" (daiva) in order to quell excessive joy or indignation. And this fate, even in the form of destiny (niyati), can be overcome by human effort (pauruṣa).
सम्यग्ज्ञानविलासेन मृगतृष्णाभ्रमो यथा ।
यथा संकल्प्यते यद्यत्पौरुषेण तथैव तत् ॥ २९ ॥
samyagjñānavilāsena mṛgatṛṣṇābhramo yathā ,
yathā saṃkalpyate yadyatpauruṣeṇa tathaiva tat 29
29. samyagjñānavilāsena mṛgatṛṣṇābhramaḥ yathā yathā
saṃkalpyate yat yat pauruṣeṇa tathā eva tat
29. yathā samyagjñānavilāsena mṛgatṛṣṇābhramaḥ tathā
yathā pauruṣeṇa yat yat saṃkalpyate eva tat
29. Just as the illusion of a mirage (mṛgatṛṣṇā) is dispelled by the manifestation of right knowledge, similarly, whatever is resolved or conceived by human effort (pauruṣa), that very thing comes to pass.
फलवत्तागृहीतत्वे फलवत्तासुखप्रदम् ।
कर्ता नो मन एवेह यत्कल्पयति तत्तथा ॥ ३० ॥
phalavattāgṛhītatve phalavattāsukhapradam ,
kartā no mana eveha yatkalpayati tattathā 30
30. phalavattāgṛhītatve phalavattāsukhapradam
kartā naḥ manaḥ eva iha yat kalpayati tat tathā
30. iha naḥ manaḥ eva kartā (asti).
phalavattāgṛhītatve (satī) phalavattāsukhapradam (bhavati).
yat (manaḥ) kalpayati,
tat tathā (bhavati).
30. When fruitfulness is accepted (or considered), it indeed brings happiness. Here, our mind (manas) is the sole doer; whatever it conceives, that manifests accordingly.
नियतिं यादृशीमेतत्संकल्पयति सा तथा ।
नियतानियतान्कांश्चिदर्थाननियतानपि ॥ ३१ ॥
niyatiṃ yādṛśīmetatsaṃkalpayati sā tathā ,
niyatāniyatānkāṃścidarthānaniyatānapi 31
31. niyatim yādṛśīm etat saṃkalpayati sā tathā
niyatān aniyatān kāṃścit arthān aniyatān api
31. etat yādṛśīm niyatim saṃkalpayati,
sā tathā (bhavati).
(etat cittaṃ) kāṃścit niyatān,
(kāṃścit) aniyatān,
api aniyatān arthān (karoti).
31. Whatever kind of destiny (niyati) this mind (manas) conceives, that (destiny) manifests accordingly. It (the mind) creates some things as destined, some as not destined, and even some as entirely not destined.
करोति चित्तं तेनैतच्चित्तं नियतियोजकम् ।
नियत्यां नियतिं कुर्वन्कदाचित्स्वार्थनामिकाम् ॥ ३२ ॥
karoti cittaṃ tenaitaccittaṃ niyatiyojakam ,
niyatyāṃ niyatiṃ kurvankadācitsvārthanāmikām 32
32. karoti cittam tena etat cittam niyatiyojakam
niyatyam niyatim kurvan kadācit svārthanāmikām
32. cittam karoti tena etat cittam niyatiyojakam
kadācit niyatyam niyatim kurvan svārthanāmikām
32. The mind (citta) creates these (things); therefore, this mind (citta) is the orchestrator of destiny (niyati). Sometimes, while establishing a particular destiny (niyati) within the overarching framework of destiny (niyati), it makes it serve its own interests.
स्फुरत्यस्मिञ्जगत्कोशे जीवो व्योम्नीव मारुतः ।
नियत्या विहितं कुर्वन्कदाचिन्नियतिं चरः ॥ ३३ ॥
sphuratyasmiñjagatkośe jīvo vyomnīva mārutaḥ ,
niyatyā vihitaṃ kurvankadācinniyatiṃ caraḥ 33
33. sphurati asmin jagatkośe jīvaḥ vyomani iva mārutaḥ
niyattyā vihitam kurvan kadācit niyatim caraḥ
33. asmin jagatkośe jīvaḥ sphurati,
vyomani mārutaḥ iva.
(saḥ jīvaḥ) kadācit niyattyā vihitam (karma) kurvan niyatim caraḥ (bhavati).
33. Within this cosmic shell, the individual soul (jīva) vibrates or manifests, just as wind (māruta) moves in space (vyoman). Sometimes, acting as a wanderer (caraḥ) through destiny (niyati), it performs what is ordained by destiny (niyati).
संज्ञार्थं रूढनियतिशब्दः स्फुरति सानुवत् ।
तस्माद्यावन्मनस्तावन्न दैवं नियतिर्न च ॥ ३४ ॥
saṃjñārthaṃ rūḍhaniyatiśabdaḥ sphurati sānuvat ,
tasmādyāvanmanastāvanna daivaṃ niyatirna ca 34
34. saṃjñārtham rūḍhaniyatiśabdaḥ sphurati sānuvat /
tasmāt yāvat manaḥ tāvat na daivam niyatiḥ na ca //
34. rūḍhaniyatiśabdaḥ saṃjñārtham sānuvat sphurati /
tasmāt yāvat manaḥ tāvat daivam na niyatiḥ ca na //
34. The conventional term 'destiny' (niyati) manifests prominently, like a mountain. Therefore, as long as the mind exists, there is neither divine providence (daiva) nor predetermined fate (niyati).
संकल्पयति लोकेऽस्मिंस्तत्तथा तस्य नान्यथा ।
पुरुषार्थादृते पुत्र न किंचिदिह विद्यते ॥ ३६ ॥
saṃkalpayati loke'smiṃstattathā tasya nānyathā ,
puruṣārthādṛte putra na kiṃcidiha vidyate 36
36. saṃkalpayati loke asmin tat tathā tasya na anyathā
/ puruṣārthāt ṛte putra na kiṃcit iha vidyate //
36. asmin loke saṃkalpayati tat tasya tathā na anyathā / putra,
iha puruṣārthāt ṛte kiṃcit na vidyate //
36. Whatever a person resolves in this world, that becomes so for him; it is not otherwise. O son, nothing truly exists here apart from human effort (puruṣārtha).
परं पौरुषमाश्रित्य भोगेष्वरतिमाहरेत् ।
न भोगेष्वरतिर्यावज्जायते भवनाशनी ॥ ३७ ॥
paraṃ pauruṣamāśritya bhogeṣvaratimāharet ,
na bhogeṣvaratiryāvajjāyate bhavanāśanī 37
37. param pauruṣam āśritya bhogeṣu aratim āharet /
na bhogeṣu aratiḥ yāvat jāyate bhavanāśanī //
37. param pauruṣam āśritya bhogeṣu aratim āharet /
bhogeṣu bhavanāśanī aratiḥ yāvat na jāyate //
37. One should cultivate disinterest in pleasures by resorting to supreme human effort (pauruṣa). For as long as disinterest in pleasures, which destroys the cycle of rebirth (saṃsāra), has not yet arisen, (one's effort is needed).
न परा निर्वृतिस्तावत्प्राप्यते जयदायिनी ।
विषयेषु रतिर्यावत्स्थिता संमोहकारिणी ॥ ३८ ॥
na parā nirvṛtistāvatprāpyate jayadāyinī ,
viṣayeṣu ratiryāvatsthitā saṃmohakāriṇī 38
38. na parā nirvṛtiḥ tāvat prāpyate jayadāyinī
viṣayeṣu ratiḥ yāvat sthitā saṃmohakāriṇī
38. yāvat viṣayeṣu saṃmohakāriṇī ratiḥ sthitā,
tāvat parā jayadāyinī nirvṛtiḥ na prāpyate
38. Ultimate, victory-bestowing peace (nirvṛti) is not attained as long as attachment (rati) to sense objects, which causes delusion, persists.
मनस्यस्तंगते साधो यद्भवत्यस्तु तत्तथा ।
जीवो हि पुरुषो जातः पौरुषेण स यद्यथा ॥ ३९ ॥
manasyastaṃgate sādho yadbhavatyastu tattathā ,
jīvo hi puruṣo jātaḥ pauruṣeṇa sa yadyathā 39
39. manasi astaṃgate sādho yat bhavati astu tat tathā
/ jīvaḥ hi puruṣaḥ jātaḥ pauruṣeṇa sa yat yathā //
39. sādho,
manasi astaṃgate yat bhavati tat tathā astu / jīvaḥ hi pauruṣeṇa jātaḥ puruṣaḥ / saḥ yat yathā //
39. O virtuous one, when the mind has become tranquil, whatever happens, let it be so. For indeed, the individual (jīva) is born as a person (puruṣa) shaped by their own effort (pauruṣa), becoming just as they make themselves.
भोगभोगिभरप्रोता कदाशा
विनिवर्तते ॥ ४० ॥
bhogabhogibharaprotā
kadāśā vinivartate 40
40. bhogabhogibharaprotā
kadāśā vinivartate
40. bhogabhogibharaprotā
kadāśā vinivartate
40. False hope (kadāśā), saturated with an abundance of serpent-like enjoyments, eventually ceases.
बलिरुवाच भोगेष्वरतिरेवान्तः कथं सर्वासुरेश्वर ।
स्थितिमायाति जीवस्य दीर्घजीवितदायिनी ॥ ४१ ॥
baliruvāca bhogeṣvaratirevāntaḥ kathaṃ sarvāsureśvara ,
sthitimāyāti jīvasya dīrghajīvitadāyinī 41
41. baliḥ uvāca bhogeṣu aratiḥ eva antaḥ kathaṃ
sarvāsureśvara sthitim āyāti jīvasya dīrghajīvitadāyinī
41. baliḥ uvāca sarvāsureśvara bhogeṣu dīrghajīvitadāyinī
aratiḥ eva jīvasya antaḥ sthitim kathaṃ āyāti
41. Bali said: O Lord of all asuras, how does disinterest (arati) in worldly pleasures, which bestows a long life, come to be firmly established within a living being (jīva)?
विरोचन उवाच ।
आत्मावलोकनलता फलिनी फलति स्फुटम् ।
जीवस्य भोगेष्वरतिं शरदीव महालता ॥ ४२ ॥
virocana uvāca ,
ātmāvalokanalatā phalinī phalati sphuṭam ,
jīvasya bhogeṣvaratiṃ śaradīva mahālatā 42
42. virocana uvāca ātmāvalokanalatā phalinī phalati
sphuṭam jīvasya bhogeṣu aratiṃ śaradi iva mahālatā
42. virocana uvāca ātmāvalokanalatā phalinī jīvasya
bhogeṣu aratiṃ sphuṭam phalati śaradi iva mahālatā
42. Virochana said: The creeper of self-observation (ātma-avalokana-latā) distinctly yields non-attachment (arati) towards worldly pleasures for the living being (jīva), just as a great creeper (mahālatā) becomes fruitful in autumn (śarad).
आत्मावलोकनेनैषा विषयारतिरुत्तमा ।
हृदये स्थितिमायाति श्रीरिवाम्भोजकोटरे ॥ ४३ ॥
ātmāvalokanenaiṣā viṣayāratiruttamā ,
hṛdaye sthitimāyāti śrīrivāmbhojakoṭare 43
43. ātmāvalokanena eṣā viṣayāratiḥ uttamā
hṛdaye sthitim āyāti śrīḥ iva ambhojakoṭare
43. ātmāvalokanena eṣā uttamā viṣayāratiḥ hṛdaye sthitim āyāti,
śrīḥ ambhojakoṭare iva
43. Through the direct perception of the Self (ātman), this supreme devotion to the true object [the Self] establishes itself firmly in the heart, just like the goddess Śrī (prosperity) settles within the core of a lotus.
तस्मात्प्रज्ञानिकाषेण विचारेणातिचारुणा ।
देवमालोकयेद्भोगाद्रतिं चावहरेत्समम् ॥ ४४ ॥
tasmātprajñānikāṣeṇa vicāreṇāticāruṇā ,
devamālokayedbhogādratiṃ cāvaharetsamam 44
44. tasmāt prajñānikāṣeṇa vicāreṇa aticāruṇā
devam ālokayet bhogāt ratim ca avaharet samam
44. tasmāt aticāruṇā prajñānikāṣeṇa vicāreṇa devam ālokayet,
ca bhogāt ratim samam avaharet
44. Therefore, one should perceive the divine by means of profound deliberation, which serves as the touchstone of wisdom (prajñā), and simultaneously withdraw attachment from sense enjoyments.
चित्तस्य भोगैर्द्वौ भागौ शास्त्रेणैकं प्रपूरयेत् ।
गुरुशुश्रूषया चैकमव्युत्पन्नस्य सत्क्रमे ॥ ४५ ॥
cittasya bhogairdvau bhāgau śāstreṇaikaṃ prapūrayet ,
guruśuśrūṣayā caikamavyutpannasya satkrame 45
45. cittasya bhogaiḥ dvau bhāgau śāstreṇa ekam prapūrayet
guruśuśrūṣayā ca ekam avyutpannasya satkrame
45. avyutpannasya cittasya dvau bhāgau bhogaiḥ (san),
ekam śāstreṇa,
ca ekam guruśuśrūṣayā satkrame prapūrayet
45. For an undeveloped individual, two parts of the mind are [inclined towards] sense objects. One should completely fill one [remaining] part with scriptural knowledge and the other with service to the spiritual teacher (guru), in a virtuous progression.
किंचिद्व्युत्पत्तियुक्तस्य भागं भोगैः प्रपूरयेत् ।
गुरुशुश्रूषया भागौ भागं शास्त्रार्थचिन्तया ॥ ४६ ॥
kiṃcidvyutpattiyuktasya bhāgaṃ bhogaiḥ prapūrayet ,
guruśuśrūṣayā bhāgau bhāgaṃ śāstrārthacintayā 46
46. kiṃcit vyutpattiyuktasya bhāgam bhogaiḥ prapūrayet
guruśuśrūṣayā bhāgau bhāgam śāstrārthacintayā
46. kiṃcit vyutpattiyuktasya (cittasya) bhāgam bhogaiḥ prapūrayet,
bhāgau guruśuśrūṣayā,
(ca) bhāgam śāstrārthacintayā (prapūrayet)
46. For one who is somewhat developed (vyutpatti-yukta), one should fill one part [of the mind] with sense enjoyments, two parts with service to the spiritual teacher (guru-śuśrūṣā), and one part with the contemplation of scriptural meanings.
व्युत्पत्तिमनुयातस्य पूरयेच्चेतसोऽन्वहम् ।
द्वौ भागौ शास्त्रवैराग्यैर्द्वौ ध्यानगुरुपूजया ॥ ४७ ॥
vyutpattimanuyātasya pūrayeccetaso'nvaham ,
dvau bhāgau śāstravairāgyairdvau dhyānagurupūjayā 47
47. vyutpattim anuyātasya pūrayet cetasaḥ anvaham dvau
bhāgau śāstra-vairāgyaiḥ dvau dhyāna-guru-pūjayā
47. anuyātasya vyutpattim anvaham cetasaḥ dvau bhāgau
śāstra-vairāgyaiḥ dvau dhyāna-guru-pūjayā pūrayet
47. For one who has attained proficiency, one should daily fill their mind: two parts with scriptural knowledge and dispassion, and two parts with meditation (dhyāna) and worship of the guru.
साधुतामागतो जीवो योग्यो ज्ञानकथाक्रमे ।
निर्मलाकृतिरादत्ते पट उत्तमरञ्जनाम् ॥ ४८ ॥
sādhutāmāgato jīvo yogyo jñānakathākrame ,
nirmalākṛtirādatte paṭa uttamarañjanām 48
48. sādhutām āgataḥ jīvaḥ yogyaḥ jñāna-kathā-krame
nirmalākṛtiḥ ādatte paṭaḥ uttama-rañjanām
48. sādhutām āgataḥ jīvaḥ jñāna-kathā-krame yogyaḥ
nirmalākṛtiḥ paṭaḥ uttama-rañjanām ādatte
48. A soul (jīva) that has attained goodness becomes suitable for the process of spiritual instruction, just as a clean cloth absorbs excellent dye.
शनैः शनैर्लालनीयं युक्तिभिः पावनोक्तिभिः ।
शास्त्रार्थपरिणामेन पालयेच्चित्तबालकम् ॥ ४९ ॥
śanaiḥ śanairlālanīyaṃ yuktibhiḥ pāvanoktibhiḥ ,
śāstrārthapariṇāmena pālayeccittabālakam 49
49. śanaiḥ śanaiḥ lālanīyam yuktibhiḥ pāvanoktibhiḥ
śāstrārtha-pariṇāmena pālayet citta-bālakam
49. citta-bālakam śanaiḥ śanaiḥ yuktibhiḥ pāvanoktibhiḥ
lālanīyam śāstrārtha-pariṇāmena pālayet
49. One should slowly and gently nurture the child-like mind (citta-bālaka) with reasoned arguments and sacred utterances, and protect it through the assimilation of scriptural meanings.
परे परिणतं ज्ञाने शिथिलीभूतदुर्ग्रहम् ।
ज्योत्स्नाऽहीनस्फटिकवच्चेतः शीतं विराजते ॥ ५० ॥
pare pariṇataṃ jñāne śithilībhūtadurgraham ,
jyotsnā'hīnasphaṭikavaccetaḥ śītaṃ virājate 50
50. pare pariṇatam jñāne śithilī-bhūta-durgraham
jyotsnā ahīna sphatikavat cetas śītam virājate
50. jñāne pare pariṇatam śithilī-bhūta-durgraham
cetas jyotsnā-ahīna-sphatikavat śītam virājate
50. The mind (cetas), transformed by supreme knowledge and having its tenacious attachments loosened, shines cool and radiant like a crystal unobscured by moonlight.
प्रज्ञया परया ऋज्व्या भोगानामीश्वरस्य च ।
सममेवाथ देहस्य रूपमाश्ववलोकयेत् ॥ ५१ ॥
prajñayā parayā ṛjvyā bhogānāmīśvarasya ca ,
samamevātha dehasya rūpamāśvavalokayet 51
51. prajñayā parayā ṛjvyā bhogānām īśvarasya ca
samam eva atha dehasya rūpam āśu avalokayet
51. atha parayā ṛjvyā prajñayā bhogānām īśvarasya
ca dehasya rūpam samam eva āśu avalokayet
51. With supreme, direct wisdom (prajñā), one should quickly perceive the nature of enjoyments (bhoga), of the supreme controller (īśvara), and of the body, all with equanimity.
प्रज्ञाविचारवशतः सममेव सदा सुत ।
आत्मावलोकनं तृष्णासंत्यागं च समाहरेत् ॥ ५२ ॥
prajñāvicāravaśataḥ samameva sadā suta ,
ātmāvalokanaṃ tṛṣṇāsaṃtyāgaṃ ca samāharet 52
52. prajñāvicāravaśataḥ samam eva sadā suta
ātmāvalokanam tṛṣṇāsaṃtyāgam ca samāharet
52. suta prajñāvicāravaśataḥ sadā ātmāvalokanam
ca tṛṣṇāsaṃtyāgam samam eva samāharet
52. O son, by the power of deliberation combined with wisdom (prajñā), one should always achieve both the realization of the self (ātman) and the abandonment of craving, equally.
परदृष्टौ वितृष्णत्वं तृष्णाभावे च दृक्परा ।
एते मिथः स्थिते दृष्टी तेजोदीपदशे यथा ॥ ५३ ॥
paradṛṣṭau vitṛṣṇatvaṃ tṛṣṇābhāve ca dṛkparā ,
ete mithaḥ sthite dṛṣṭī tejodīpadaśe yathā 53
53. paradṛṣṭau vitṛṣṇatvam tṛṣṇābhāve ca dṛk parā
ete mithaḥ sthite dṛṣṭī tejodīpadaśe yathā
53. yathā tejodīpadaśe paradṛṣṭau vitṛṣṇatvam ca
tṛṣṇābhāve dṛk parā ete dṛṣṭī mithaḥ sthite
53. When there is supreme vision (dṛṣṭi), there is freedom from craving (vitṛṣṇatva), and when there is an absence of craving, the vision is supreme. These two perspectives (dṛṣṭi) are mutually established, just like the interplay of a lamp and its light.
भोगपूगे गतास्वादे दृष्टे देवे परावरे ।
परे ब्रह्मणि विश्रान्तिरनन्तोदेति शाश्वती ॥ ५४ ॥
bhogapūge gatāsvāde dṛṣṭe deve parāvare ,
pare brahmaṇi viśrāntiranantodeti śāśvatī 54
54. bhogapūge gatāsvāde dṛṣṭe deve parāvare pare
brahmaṇi viśrāntiḥ anantā udeti śāśvatī
54. bhogapūge gatāsvāde deve parāvare dṛṣṭe pare
brahmaṇi anantā śāśvatī viśrāntiḥ udeti
54. When the multitude of enjoyments (bhoga) has lost its appeal, and when the divine (deva) in its entirety – both the supreme and the lower aspects – has been realized, then an infinite and eternal repose (viśrānti) arises in the supreme reality (brahman).
विषयाकलितानन्दमनन्तोदेति निर्वृतिः ।
न कदाचन जीवानामात्मविश्रवणादृते ॥ ५५ ॥
viṣayākalitānandamanantodeti nirvṛtiḥ ,
na kadācana jīvānāmātmaviśravaṇādṛte 55
55. viṣayākalitānandam anantaḥ udeti nirvṛtiḥ
na kadācana jīvānām ātmaviśravaṇāt ṛte
55. jīvānām ātma-viśravaṇāt ṛte kadācana
viṣayākalitānandam anantaḥ nirvṛtiḥ na udeti
55. Boundless tranquility (nirvṛti), which is understood as happiness arising from sense objects, never truly manifests for living beings without resting in the self (ātman).
यज्ञदानतपस्तीर्थसेवाभिर्जायते सुखम् ।
न तपोभिर्न दानेन न तीर्थैरपि जायते ॥ ५६ ॥
yajñadānatapastīrthasevābhirjāyate sukham ,
na tapobhirna dānena na tīrthairapi jāyate 56
56. yajñadānatapastīrthasevābhiḥ jāyate sukham
na tapobhiḥ na dānena na tīrthaiḥ api jāyate
56. sukham yajñadānatapastīrthasevābhiḥ jāyate.
tapobhiḥ na,
dānena na,
tīrthaiḥ api na jāyate
56. Happiness is said to arise from acts of Vedic ritual (yajña), charity (dāna), austerity (tapas), and service to holy places. However, true happiness does not arise from austerities (tapas), nor from charity (dāna), nor even from holy places.
भोगेषु विरतिर्जन्तोः स्वभावालोकनादृते ।
कयाचिदपि नो युक्त्या बुद्धिरात्मावलोकने ॥ ५७ ॥
bhogeṣu viratirjantoḥ svabhāvālokanādṛte ,
kayācidapi no yuktyā buddhirātmāvalokane 57
57. bhogeṣu viratiḥ jantoḥ svabhāvālokanāt ṛte
kayācit api na yuktyā buddhiḥ ātmāvalokane
57. jantoḥ bhogeṣu viratiḥ svabhāvālokanāt ṛte na (jāyate).
kayācit api yuktyā buddhiḥ ātmāvalokane na (pravartate)
57. For a living being, dispassion (virati) towards worldly enjoyments (bhoga) does not arise without the realization of one's own intrinsic nature (svabhāva). Similarly, the intellect (buddhi) does not engage in the vision of the self (ātman) through any logical reasoning or means (yukti).
स्वप्रयत्नादृते पुंसः श्रेयसे संप्रवर्तते ।
भोगसंत्यागसंप्राप्तपरमार्थादृते सुत ॥ ५८ ॥
svaprayatnādṛte puṃsaḥ śreyase saṃpravartate ,
bhogasaṃtyāgasaṃprāptaparamārthādṛte suta 58
58. svaprayatnāt ṛte puṃsaḥ śreyase saṃpravartate
bhogasaṃtyāgasaṃprāptaparamārthāt ṛte suta
58. suta puṃsaḥ svaprayatnāt ṛte
bhogasaṃtyāgasaṃprāptaparamārthāt ṛte śreyase na saṃpravartate
58. O son, a person (puruṣa) does not proceed towards the highest good (śreyas) without self-effort, nor without the supreme reality (paramārtha) that is attained by renouncing enjoyments (bhoga).
न ब्रह्मपदविश्रान्तिसुखमासाद्यते परम् ।
आब्रह्मस्तम्बपर्यन्ते जगत्यस्मिन्न कुत्रचित् ॥ ५९ ॥
na brahmapadaviśrāntisukhamāsādyate param ,
ābrahmastambaparyante jagatyasminna kutracit 59
59. na brahmapadaviśrāntisukham āsādyate param
ābrahmastambaparyante jagati asmin na kutracit
59. asmin jagati ābrahmastambaparyante kutracit
na param brahmapadaviśrāntisukham āsādyate
59. The supreme bliss of reposing in the state of Brahman (brahman) cannot be attained anywhere in this universe (jagat), from Brahmā down to a blade of grass.
तद्वदाश्वस्यते भाते परमे कारणे यथा ।
पौरुषं यत्नमाश्रित्य दैवं कृत्वा सुदूरतः ॥ ६० ॥
tadvadāśvasyate bhāte parame kāraṇe yathā ,
pauruṣaṃ yatnamāśritya daivaṃ kṛtvā sudūrataḥ 60
60. tadvat āśvasyate bhāte parame kāraṇe yathā
pauruṣam yatnam āśritya daivam kṛtvā sudūrataḥ
60. yathā parame kāraṇe bhāte āśvasyate tadvat pauruṣam
yatnam āśritya daivam sudūrataḥ kṛtvā (āśvasyate)
60. Just as one finds peace when the supreme cause (kāraṇa) manifests, similarly (this peace is attained) by relying on human effort and completely setting aside divine (fate).
भोगान्विगर्हयेत्प्राज्ञः श्रेयोद्वारदृढार्गलान् ।
प्रौढायां भोगगर्हायां विचार उपजायते ॥ ६१ ॥
bhogānvigarhayetprājñaḥ śreyodvāradṛḍhārgalān ,
prauḍhāyāṃ bhogagarhāyāṃ vicāra upajāyate 61
61. bhogān vigarhayet prājñaḥ śreyodvārādṛḍhārgalān
prauḍhāyām bhogagarhāyām vicāraḥ upajāyate
61. prājñaḥ śreyodvārādṛḍhārgalān bhogān vigarhayet
prauḍhāyām bhogagarhāyām vicāraḥ upajāyate
61. A wise person (prājña) should condemn worldly enjoyments (bhoga), as they are strong bolts barring the door to ultimate welfare (śreyas). When such condemnation of enjoyments is fully developed, spiritual inquiry (vicāra) arises.
वृद्धायां प्रावृषि श्रीमांशरत्काल इवामलः ।
विचारो भोगगर्हातो विचाराद्भोगगर्हणम् ॥ ६२ ॥
vṛddhāyāṃ prāvṛṣi śrīmāṃśaratkāla ivāmalaḥ ,
vicāro bhogagarhāto vicārādbhogagarhaṇam 62
62. vṛddhāyām prāvṛṣi śrīmān śaratkālaḥ iva amalaḥ
vicāraḥ bhogagarhātaḥ vicārāt bhogagarhaṇam
62. yathā prāvṛṣi vṛddhāyām śrīmān
amalaḥ śaratkālaḥ iva (bhavati)
(tadvat) bhogagarhātaḥ vicāraḥ (jāyate)
vicārāt bhogagarhaṇam (jāyate)
62. Just as a glorious and pure autumn season (śaratkāla) appears when the rainy season (prāvṛṣ) has fully matured, so too does spiritual inquiry (vicāra) arise from the condemnation of enjoyments, and the condemnation of enjoyments arises from spiritual inquiry (vicāra).
अन्योन्यमेते पूर्येते समुद्रजलदाविव ।
भोगगर्हाविचारश्च स्वात्मालोकश्च शाश्वतः ॥ ६३ ॥
anyonyamete pūryete samudrajaladāviva ,
bhogagarhāvicāraśca svātmālokaśca śāśvataḥ 63
63. anyonyam ete pūryete samudra-jaladau iva
bhogagarhā-vicāraḥ ca svātmālokaḥ ca śāśvataḥ
63. bhogagarhā-vicāraḥ ca śāśvataḥ svātmālokaḥ
ca ete samudra-jaladau iva anyonyam pūryete
63. Reflection on the unworthiness of sensual pleasures and the perpetual realization of one's true self (ātman) mutually sustain each other, just as the ocean and the clouds do.
अन्योन्यं साधयन्त्यर्थं सुस्निग्धाः सुहृदो यथा ।
पूर्वं दैवमनादृत्य पौरुषेण प्रयत्नतः ॥ ६४ ॥
anyonyaṃ sādhayantyarthaṃ susnigdhāḥ suhṛdo yathā ,
pūrvaṃ daivamanādṛtya pauruṣeṇa prayatnataḥ 64
64. anyonyam sādhayanti artham susnigdhāḥ suhṛdaḥ
yathā pūrvam daivam anādṛtya pauruṣeṇa prayatnataḥ
64. yathā susnigdhāḥ suhṛdaḥ anyonyam artham sādhayanti,
(tathā) (janaḥ) pūrvam daivam anādṛtya pauruṣeṇa prayatnataḥ (artham) sādhayati
64. Just as very affectionate friends mutually achieve their aims, one should also achieve them through diligent human effort, disregarding (any notion of) predetermined fate.
दन्तैर्दन्तान्प्रसंपीड्य भोगेष्वरतिमाहरेत् ।
देशाचाराविरुद्धेन बान्धवैकमतेन च ॥ ६५ ॥
dantairdantānprasaṃpīḍya bhogeṣvaratimāharet ,
deśācārāviruddhena bāndhavaikamatena ca 65
65. dantaiḥ dantān prasaṃpīḍya bhogeṣu aratim
āharet deśācārāviruddhena bāndhavaikamatena ca
65. (janaḥ) dantaiḥ dantān prasaṃpīḍya bhogeṣu aratim
deśācārāviruddhena bāndhavaikamatena ca āharet
65. With firm resolve, one should cultivate an aversion to sensual pleasures, doing so in a manner not contrary to local customs and with the unanimous consent of one's relatives.
पौरुषेण क्रमेणादौ धनानि समुपार्जयेत् ।
धनैरभ्याहरेद्भव्यान्सुजनान्गुणशालिनः ॥ ६६ ॥
pauruṣeṇa krameṇādau dhanāni samupārjayet ,
dhanairabhyāharedbhavyānsujanānguṇaśālinaḥ 66
66. pauruṣeṇa krameṇa ādau dhanāni samupārjayet
dhanaiḥ abhyāharet bhavyān sujanān guṇaśālinaḥ
66. ādau pauruṣeṇa krameṇa dhanāni samupārjayet.
(tataḥ) dhanaiḥ bhavyān sujanān guṇaśālinaḥ abhyāharet.
66. Initially, one should acquire wealth through human effort and proper methods. With that wealth, one should attract noble, virtuous people who are endowed with good qualities.
प्रवर्तते समासङ्गात्तेषां भोगविगर्हणा ।
ततो विचारस्तदनु ज्ञानं शास्त्रार्थसंग्रहः ॥ ६७ ॥
pravartate samāsaṅgātteṣāṃ bhogavigarhaṇā ,
tato vicārastadanu jñānaṃ śāstrārthasaṃgrahaḥ 67
67. pravartate samāsaṅgāt teṣām bhogavigarhaṇā
tataḥ vicāraḥ tad-anu jñānam śāstrārthasaṅgrahaḥ
67. teṣām samāsaṅgāt bhogavigarhaṇā pravartate
tataḥ vicāraḥ tad-anu jñānam śāstrārthasaṅgrahaḥ
67. From excessive attachment (samāsaṅga) to worldly things, a criticism of enjoyments (bhoga-vigarhaṇā) arises among them. Following this comes deliberation (vicāra), then knowledge (jñāna), and the compilation of scriptural meanings (śāstrārtha-saṅgraha).
ततः क्रमेण परमपदप्राप्तिः प्रजायते ।
यदा तूपरते काले विषयेभ्यो विरम्यसे ॥ ६८ ॥
tataḥ krameṇa paramapadaprāptiḥ prajāyate ,
yadā tūparate kāle viṣayebhyo viramyase 68
68. tataḥ krameṇa paramapadaprāptiḥ prajāyate
yadā tu uparate kāle viṣayebhyaḥ viramyase
68. tataḥ krameṇa paramapadaprāptiḥ prajāyate
yadā tu uparate kāle viṣayebhyaḥ viramyase
68. Then, in due course, the attainment of the supreme state (paramapada) arises. When, indeed, at the opportune moment, you withdraw from the sense objects (viṣaya).
तदा विचारवशतः परमं पदमेष्यसि ।
सम्यक्प्राप्स्यसि विश्रान्तिमात्मन्यत्यन्तपावने ॥ ६९ ॥
tadā vicāravaśataḥ paramaṃ padameṣyasi ,
samyakprāpsyasi viśrāntimātmanyatyantapāvane 69
69. tadā vicāravaśataḥ paramam padam eṣyasi samyak
prāpsyasi viśrāntim ātmani atyantapāvane
69. tadā vicāravaśataḥ paramam padam eṣyasi samyak
atyantapāvane ātmani viśrāntim prāpsyasi
69. Then, by the influence of deliberation (vicāra), you will attain the supreme state (paramapada). You will perfectly find rest (viśrānti) within the exceedingly pure Self (ātman).
न पुनः कल्पनापङ्के दुःखाय निपतिष्यसि ।
स्थितापि नास्था ते शुद्ध नमस्तेऽस्तु सदाशिव ॥ ७० ॥
na punaḥ kalpanāpaṅke duḥkhāya nipatiṣyasi ,
sthitāpi nāsthā te śuddha namaste'stu sadāśiva 70
70. na punaḥ kalpanāpaṅke duḥkhāya nipatiṣyasi sthitā
api na āsthā te śuddha namaḥ te astu sadāśiva
70. punaḥ kalpanāpaṅke duḥkhāya na nipatiṣyasi śuddha,
sthitā api te āsthā na namaḥ te sadāśiva astu
70. You will not fall again into the mud of imagination (kalpanāpaṅka) for sorrow. O pure one (śuddha), even while established, you have no attachment (āsthā). Salutations to you, O Sadashiva.
देशक्रमेण धनमल्पविगर्हणेन तेनाङ्ग साधुजनमर्जय मानपूर्वम् ।
तत्संगमोत्थविषयाद्यवहेलनेन सम्यग्विचारविभवेन तवात्मलाभः ॥ ७१ ॥
deśakrameṇa dhanamalpavigarhaṇena tenāṅga sādhujanamarjaya mānapūrvam ,
tatsaṃgamotthaviṣayādyavahelanena samyagvicāravibhavena tavātmalābhaḥ 71
71. deśakrameṇa dhanam alpavigarhaneṇa
tena aṅga sādhujanam arjaya mānapūrvam
tatsaṅgamotthaviṣayādyavahelanenā
samyagvicāravibhavena tava ātmalābhaḥ
71. aṅga tena deśakrameṇa alpavigarhaneṇa
dhanam mānapūrvam sādhujanam arjaya tava
ātmalābhaḥ tatsaṅgamotthaviṣayādyavahelanenā
samyagvicāravibhavena (bhavati)
71. Therefore, O dear one, acquire wealth according to the customs of the land with little blame, and respectfully associate with virtuous people. Your realization of the Self (ātman) will come through disregarding sense objects and the like that arise from their association, and by the power of proper discrimination.

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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

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

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 (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 (current chapter) 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