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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-43

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श्रीराम उवाच ।
भगवन्सर्वधर्मज्ञ शुद्धैस्त्वद्वचनांशुभिः ।
निर्वृताः स्म शशाङ्कस्य करैरोषधयो यथा ॥ १ ॥
śrīrāma uvāca ,
bhagavansarvadharmajña śuddhaistvadvacanāṃśubhiḥ ,
nirvṛtāḥ sma śaśāṅkasya karairoṣadhayo yathā 1
1. śrīrāma uvāca bhagavan sarva-dharmajña śuddhaiḥ
tvat-vacana-aṃśubhiḥ nirvṛtāḥ sma śaśāṅkasya karaiḥ oṣadhayaḥ yathā
1. śrīrāma uvāca bhagavan
sarva-dharmajña vayam tvat-vacana-aṃśubhiḥ
śuddhaiḥ nirvṛtāḥ sma
yathā oṣadhayaḥ śaśāṅkasya karaiḥ
1. Shri Rama said: O Lord, knower of all natural law (dharma)! We have been gratified by the pure rays of your words, just as herbs (plants) are by the rays of the moon.
कर्णाभिवाञ्छ्यमानानि पवित्राणि मृदूनि च ।
सुखयन्ति गृहीतानि पुष्पाणीव वचांसि ते ॥ २ ॥
karṇābhivāñchyamānāni pavitrāṇi mṛdūni ca ,
sukhayanti gṛhītāni puṣpāṇīva vacāṃsi te 2
2. karṇa-abhivāñchyāmānāni pavitrāṇi mṛdūni ca
sukhayanti gṛhītāni puṣpāṇi iva vacāṃsi te
2. te vacāṃsi pavitrāṇi mṛdūni ca karṇa-abhivāñchyāmānāni
gṛhītāni puṣpāṇi iva sukhayanti
2. Your words, which are pure, gentle, and eagerly desired by the ears, bring delight when they are accepted, just like flowers.
पौरुषेण प्रयत्नेन सर्वमासाद्यते यदि ।
प्रह्लादस्तत्कथं बुद्धो न माधववरं विना ॥ ३ ॥
pauruṣeṇa prayatnena sarvamāsādyate yadi ,
prahlādastatkathaṃ buddho na mādhavavaraṃ vinā 3
3. pauruṣeṇa prayatnena sarvam āsādyate yadi
prahlādaḥ tat katham buddhaḥ na mādhava-varam vinā
3. yadi pauruṣeṇa prayatnena sarvam āsādyate tat
katham prahlādaḥ mādhava-varam vinā na buddhaḥ
3. If everything could be achieved solely through human effort, then how was Prahlada enlightened without the boon of Madhava (Vishnu)?
श्रीवसिष्ठ उवाच ।
यद्यद्राघव संप्राप्तं प्रह्लादेन महात्मना ।
तत्तदासादितं तेन पौरुषादेव नान्यतः ॥ ४ ॥
śrīvasiṣṭha uvāca ,
yadyadrāghava saṃprāptaṃ prahlādena mahātmanā ,
tattadāsāditaṃ tena pauruṣādeva nānyataḥ 4
4. śrī vasiṣṭha uvāca | yat yat
rāghava samprāptam prahlādena
mahā-ātmanā | tat tat āsāditam
tena pauruṣāt eva na anyataḥ ||
4. śrī vasiṣṭha uvāca rāghava,
yat yat mahā-ātmanā prahlādena samprāptam,
tat tat tena pauruṣāt eva āsāditam,
na anyataḥ
4. Śrī Vasiṣṭha said: O Rāghava, whatever was attained by the great-souled Prahlāda, all that was achieved by him solely through his human effort (pauruṣa), and not from any other source.
आत्मा नारायणश्चैव न भिन्नस्तिलतैलवत् ।
तथैव शौक्ल्यपटवत्कुसुमामोदवत्तथा ॥ ५ ॥
ātmā nārāyaṇaścaiva na bhinnastilatailavat ,
tathaiva śauklyapaṭavatkusumāmodavattathā 5
5. ātmā nārāyaṇaḥ ca eva na bhinnaḥ tila-tailavat |
tathā eva śauklya-paṭavat kusuma-āmodavat tathā ||
5. ātmā ca nārāyaṇaḥ eva tila-tailavat na bhinnaḥ tathā eva śauklya-paṭavat,
tathā kusuma-āmodavat
5. The individual self (ātman) and Nārāyaṇa are not different, just like sesame and oil are not distinct. Similarly, they are like the whiteness and a cloth, or like the fragrance and a flower.
यो हि विष्णुः स एवात्मा यो ह्यात्मासौ जनार्दनः ।
विष्ण्वात्मशब्दौ पर्यायौ यथा विटपिपादपौ ॥ ६ ॥
yo hi viṣṇuḥ sa evātmā yo hyātmāsau janārdanaḥ ,
viṣṇvātmaśabdau paryāyau yathā viṭapipādapau 6
6. yaḥ hi viṣṇuḥ saḥ eva ātmā yaḥ hi ātmā asau janārdanaḥ
| viṣṇu-ātma-śabdau paryāyau yathā viṭapi-pādapau ||
6. hi yaḥ viṣṇuḥ,
saḥ eva ātmā; hi yaḥ ātmā,
asau janārdanaḥ yathā viṭapi-pādapau (paryāyau),
(tathā) viṣṇu-ātma-śabdau paryāyau
6. Indeed, whoever is Viṣṇu, He alone is the self (ātman); and whoever is the self (ātman), He is Janārdana. The words 'Viṣṇu' and 'ātman' are synonyms, just like 'tree' (viṭapin) and 'plant' (pādapa).
प्रह्लादनामा प्रथममात्मैव स्वयमात्मना ।
स्वयैव परया शक्त्या विष्णुभक्तौ नियोजितः ॥ ७ ॥
prahlādanāmā prathamamātmaiva svayamātmanā ,
svayaiva parayā śaktyā viṣṇubhaktau niyojitaḥ 7
7. prahlāda-nāmā prathamam ātmā eva svayam ātmanā |
svayā eva parayā śaktyā viṣṇu-bhaktau niyojitaḥ ||
7. prathamam prahlāda-nāmā ātmā eva svayam ātmanā (kṛtaḥ)
svayā eva parayā śaktyā viṣṇu-bhaktau niyojitaḥ (saḥ)
7. Firstly, Prahlāda, the self (ātman) itself, was by his own supreme power (śakti) engaged in devotion (bhakti) to Viṣṇu.
प्रह्लादो ह्यात्मनैवैनं वरमर्जितवान्स्वयम् ।
स्वत्रं विचारगं कृत्वा स्वयं विदितवान्मनः ॥ ८ ॥
prahlādo hyātmanaivainaṃ varamarjitavānsvayam ,
svatraṃ vicāragaṃ kṛtvā svayaṃ viditavānmanaḥ 8
8. prahlādaḥ hi ātmanā eva enam varam arjitavān svayam
svatram vicāragam kṛtvā svayam viditavān manaḥ
8. prahlādaḥ hi svayam enam varam ātmanā eva arjitavān
svatram vicāragam kṛtvā svayam manaḥ viditavān
8. Prahlada himself, indeed, obtained that boon by his own self (ātman). Having made his own nature the subject of investigation (vicāra), he himself understood the mind.
कदाचिदात्मनैवात्मा स्वयं शक्त्या प्रबुध्यते ।
कदाचिद्विष्णुदेहेन भक्तिलभ्येन बोध्यते ॥ ९ ॥
kadācidātmanaivātmā svayaṃ śaktyā prabudhyate ,
kadācidviṣṇudehena bhaktilabhyena bodhyate 9
9. kadācit ātmanā eva ātmā svayam śaktyā prabudhyate
| kadācit viṣṇudehena bhaktilabhyena bodhyate ||
9. kadācit ātmā svayam ātmanā eva śaktyā prabudhyate
kadācit bhaktilabhyena viṣṇudehena bodhyate
9. Sometimes the self (ātman) is awakened by its own self (ātman) and power (śakti). And sometimes it is enlightened by the form of Vishnu, who is attainable only through devotion (bhakti).
चिरमाराधितोऽप्येष परमप्रीतिमानपि ।
नाविचारवतो ज्ञानं दातुं शक्नोति माधवः ॥ १० ॥
ciramārādhito'pyeṣa paramaprītimānapi ,
nāvicāravato jñānaṃ dātuṃ śaknoti mādhavaḥ 10
10. ciram ārādhitaḥ api eṣaḥ parama-prītimān api
na avicāravataḥ jñānam dātum śaknoti mādhavaḥ
10. eṣaḥ mādhavaḥ ciram ārādhitaḥ api parama-prītimān
api avicāravataḥ jñānam dātum na śaknoti
10. Even if this Madhava is worshipped for a long time, and even if he is greatly pleased, he is not able to grant knowledge to one who lacks inquiry (vicāra).
मुख्यः पुरुषयत्नोत्थो विचारः स्वात्मदर्शने ।
गौणो वरादिको हेतुर्मुख्यहेतुपरो भव ॥ ११ ॥
mukhyaḥ puruṣayatnottho vicāraḥ svātmadarśane ,
gauṇo varādiko heturmukhyahetuparo bhava 11
11. mukhyaḥ puruṣa-yatna-utthaḥ vicāraḥ sva-ātma-darśane
| gauṇaḥ vara-ādikaḥ hetuḥ mukhya-hetu-paraḥ bhava ||
11. sva-ātma-darśane puruṣa-yatna-utthaḥ vicāraḥ mukhyaḥ
vara-ādikaḥ hetuḥ gauṇaḥ [ataḥ tvaṃ] mukhya-hetu-paraḥ bhava
11. The primary (mukhya) factor for the realization of one's own self (ātman) is inquiry (vicāra) arising from human effort. Secondary are causes such as boons. Therefore, be intent on the primary cause.
पूर्वमेव बलात्तस्मादाक्रम्येन्द्रियपञ्चकम् ।
अभ्यसन्सर्वयत्नेन चित्तं कुरु विचारवत् ॥ १२ ॥
pūrvameva balāttasmādākramyendriyapañcakam ,
abhyasansarvayatnena cittaṃ kuru vicāravat 12
12. pūrvam eva balāt tasmāt ākramya indriyapañcakam
abhyasan sarvayatnena cittam kuru vicāravat
12. tasmāt pūrvam eva balāt indriyapañcakam ākramya
sarvayatnena abhyasan cittam vicāravat kuru
12. Therefore, having first forcefully subdued the group of five senses, and practicing with all effort, make your mind discerning.
यद्यदासाद्यते किंचित्केनचित्क्वचिदेव हि ।
स्वशक्तिसंप्रवृत्त्या तल्लभ्यते नान्यतः क्वचित् ॥ १३ ॥
yadyadāsādyate kiṃcitkenacitkvacideva hi ,
svaśaktisaṃpravṛttyā tallabhyate nānyataḥ kvacit 13
13. yadyat āsādyate kiñcit kenacit kvacit eva hi
svaśaktisaṃpravṛttyā tat labhyate na anyataḥ kvacit
13. hi yadyat kiñcit kenacit kvacit eva āsādyate,
tat svaśaktisaṃpravṛttyā labhyate,
na kvacit anyataḥ
13. Indeed, whatever is obtained by anyone, anywhere, that is certainly attained only through the full manifestation of one's own power, and not from any other source, ever.
पौरुषं यत्नमाश्रित्य प्रोल्लङ्घ्येन्द्रियपर्वतम् ।
संसारजलधिं तीर्त्वा पारं गच्छ परं पदम् ॥ १४ ॥
pauruṣaṃ yatnamāśritya prollaṅghyendriyaparvatam ,
saṃsārajaladhiṃ tīrtvā pāraṃ gaccha paraṃ padam 14
14. pauruṣam yatnam āśritya prollaṅghya indriyaparvatam
saṃsārajaladhim tīrtvā pāram gaccha param padam
14. pauruṣam yatnam āśritya,
indriyaparvatam prollaṅghya,
saṃsārajaladhim tīrtvā,
pāram param padam gaccha
14. Resorting to human effort, and having completely overcome the mountain of the senses, cross the ocean of transmigration (saṃsāra) and reach the supreme state.
विना पुरुषयत्नेन दृश्यते चेज्जनार्दनः ।
मृगपक्षिगणं कस्मात्तदासौ नोद्धरत्यजः ॥ १५ ॥
vinā puruṣayatnena dṛśyate cejjanārdanaḥ ,
mṛgapakṣigaṇaṃ kasmāttadāsau noddharatyajaḥ 15
15. vinā puruṣayatnena dṛśyate cet janārdanaḥ
mṛgapakṣigaṇam kasmāt tadā asau na uddharati ajaḥ
15. cet janārdanaḥ vinā puruṣayatnena dṛśyate,
tadā kasmāt asau ajaḥ mṛgapakṣigaṇam na uddharati
15. If Janārdana is seen without human effort, then why does that unborn (aja) one not deliver the multitudes of beasts and birds?
न हरेर्न गुरोर्नार्थात्किंचिदासाद्यते महत् ।
आक्रान्तमनसः स्वस्माद्यदासादितमात्मनः ॥ १७ ॥
na harerna gurornārthātkiṃcidāsādyate mahat ,
ākrāntamanasaḥ svasmādyadāsāditamātmanaḥ 17
17. na hareḥ na guroḥ na arthāt kiṃcit āsādyate
mahat ākrantamanasaḥ svasmāt yat āsāditam ātmanaḥ
17. kiṃcit mahat hareḥ na,
guroḥ na,
arthāt na āsādyate.
ākrantamanasaḥ ātmanaḥ svasmāt yat āsāditam (tat eva mahat).
17. Nothing truly great is obtained from Hari (Viṣṇu), nor from a spiritual teacher (guru), nor from material possessions. Whatever is achieved by the self (ātman) from one's own inner being, for one whose mind is thoroughly controlled, that is the great attainment.
अभ्यासवैराग्ययुतादाक्रान्तेन्द्रियपन्नगात् ।
नात्मनः प्राप्यते यत्तत्प्राप्यते न जगत्त्रयात् ॥ १८ ॥
abhyāsavairāgyayutādākrāntendriyapannagāt ,
nātmanaḥ prāpyate yattatprāpyate na jagattrayāt 18
18. abhyāsavairāgyayutāt ākrantendriyapannagāt na
ātmanaḥ prāpyate yat tat prāpyate na jagattrayāt
18. abhyāsavairāgyayutāt ākrantendriyapannagāt ātmanaḥ yat na prāpyate,
tat jagattrayāt na prāpyate.
18. That which is not attained from the self (ātman) when it is united with spiritual practice (abhyāsa) and dispassion (vairāgya), and has conquered the serpent-like senses, that (same thing) cannot be attained from the three worlds.
आराधयात्मनात्मानमात्मनात्मानमर्चय ।
आत्मनात्मानमालोक्य संतिष्ठस्वात्मनात्मनि ॥ १९ ॥
ārādhayātmanātmānamātmanātmānamarcaya ,
ātmanātmānamālokya saṃtiṣṭhasvātmanātmani 19
19. ārādhaya ātmanā ātmānam ātmanā ātmānam arcaya
ātmanā ātmānam ālokya saṃtiṣṭhasva ātmanā ātmani
19. ātmanā ātmānam ārādhaya; ātmanā ātmānam arcaya.
ātmanā ātmānam ālokya,
ātmanā ātmani saṃtiṣṭhasva.
19. Worship the Self (ātman) by the self; revere the Self (ātman) by the self. Having perceived the Self (ātman) through the self, establish yourself in the Self (ātman) within the self.
शास्त्रयत्नविचारेभ्यो मूर्खाणां प्रपलायिनाम् ।
कल्पिता वैष्णवी भक्तिः प्रवृत्त्यर्थं शुभस्थितौ ॥ २० ॥
śāstrayatnavicārebhyo mūrkhāṇāṃ prapalāyinām ,
kalpitā vaiṣṇavī bhaktiḥ pravṛttyarthaṃ śubhasthitau 20
20. śāstrayatnavicārebhyaḥ mūrkāṇām prapalāyinām
kalpitā vaiṣṇavī bhaktiḥ pravṛttyartham śubhasthitau
20. śāstrayatnavicārebhyaḥ prapalāyinām mūrkāṇām (kṛte) vaiṣṇavī bhaktiḥ,
śubhasthitau pravṛttyartham,
kalpitā (asti).
20. For those fools (mūrkha) who flee from the efforts of scriptural study and rational inquiry, Vaishnava devotion (bhakti) has been devised for the purpose of engaging them in an auspicious (spiritual) path.
अभ्यासयत्नौ प्रथमं मुख्यो विधिरुदाहृतः ।
तदभावे तु गौणः स्यात्पूज्यपूजामयक्रमः ॥ २१ ॥
abhyāsayatnau prathamaṃ mukhyo vidhirudāhṛtaḥ ,
tadabhāve tu gauṇaḥ syātpūjyapūjāmayakramaḥ 21
21. abhyāsayatnau prathamaṃ mukhyaḥ vidhiḥ udāhṛtaḥ
tat abhāve tu gauṇaḥ syāt pūjyapūjāmayakramaḥ
21. abhyāsayatnau prathamaṃ mukhyaḥ vidhiḥ udāhṛtaḥ
tu tat abhāve gauṇaḥ pūjyapūjāmayakramaḥ syāt
21. Practice and diligent effort are declared to be the primary method. However, in their absence, the secondary method is the path of worship and reverence.
अस्ति चेदिन्द्रियाक्रान्तिः किं प्राप्यं पूजनैः फलम् ।
नास्तिचेदिन्द्रियाक्रान्तिः किं प्राप्यं पूजनैः फलम् ॥ २२ ॥
asti cedindriyākrāntiḥ kiṃ prāpyaṃ pūjanaiḥ phalam ,
nāsticedindriyākrāntiḥ kiṃ prāpyaṃ pūjanaiḥ phalam 22
22. asti cet indriyākrāntiḥ kim prāpyaṃ pūjanaiḥ phalam na
asti cet indriyākrāntiḥ kim prāpyaṃ pūjanaiḥ phalam
22. cet indriyākrāntiḥ asti,
pūjanaiḥ kim phalam prāpyaṃ? cet indriyākrāntiḥ na asti,
pūjanaiḥ kim phalam prāpyaṃ?
22. If there is still dominance by the senses, what result can be gained through acts of worship? And if there is no dominance by the senses, what result can be gained through acts of worship?
विचारोपशमाभ्यां हि न विनासाद्यते हरिः ।
विचारोपशमाभ्यां च मुक्तस्याब्जकरेण किम् ॥ २३ ॥
vicāropaśamābhyāṃ hi na vināsādyate hariḥ ,
vicāropaśamābhyāṃ ca muktasyābjakareṇa kim 23
23. vicāropaśamābhyām hi na vinā sādhyate hariḥ
vicāropaśamābhyām ca muktasya abjakareṇa kim
23. hi vicāropaśamābhyām vinā hariḥ na sādhyate
ca muktasya vicāropaśamābhyām abjakareṇa kim?
23. Indeed, the divine (Hari) is not attained without deep inquiry and inner peace. And for one who is liberated (mukta), what is the purpose of the lotus-handed one (Hari)?
विचारोपशमोपेतं चित्तमाराधयात्मनः ।
तस्मिन्सिद्धे भवान्सिद्धो नो चेत्त्वं वनगर्दभः ॥ २४ ॥
vicāropaśamopetaṃ cittamārādhayātmanaḥ ,
tasminsiddhe bhavānsiddho no cettvaṃ vanagardabhaḥ 24
24. vicāropaśamopetaṃ cittam ārādhaya ātmanaḥ tasmin
sidde bhavān siddhaḥ no cet tvam vanagardabhaḥ
24. ātmanaḥ vicāropaśamopetaṃ cittam ārādhaya tasmin sidde,
bhavān siddhaḥ (syāt) cet na,
tvam vanagardabhaḥ (asi)
24. Cultivate your own mind (citta), which is endowed with inquiry and inner peace. When that [mind] is perfected, you yourself become perfected; if not, you are merely a wild donkey.
क्रियते माधवादीनां प्रणयप्रार्थना स्वयम् ।
तथैव क्रियते कस्मान्न स्वकस्यैव चेतसः ॥ २५ ॥
kriyate mādhavādīnāṃ praṇayaprārthanā svayam ,
tathaiva kriyate kasmānna svakasyaiva cetasaḥ 25
25. kriyate mādhava-ādīnām praṇaya-prārthanā svayam
tathā eva kriyate kasmāt na svakasya eva cetasaḥ
25. svayam mādhava-ādīnām praṇaya-prārthanā kriyate
tathā eva kasmāt svakasya eva cetasaḥ na kriyate
25. One makes loving requests to Madhava and other deities. Why then are similar requests not made to one's own mind?
सर्वस्यैव जनस्यास्य विष्णुरभ्यन्तरे स्थितः ।
तं परित्यज्य ये यान्ति बहिर्विष्णुं नराधमाः ॥ २६ ॥
sarvasyaiva janasyāsya viṣṇurabhyantare sthitaḥ ,
taṃ parityajya ye yānti bahirviṣṇuṃ narādhamāḥ 26
26. sarvasya eva janasya asya viṣṇuḥ abhyantare sthitaḥ
tam parityajya ye yānti bahiḥ viṣṇum nara-adhamāḥ
26. sarvasya eva asya janasya abhyantare viṣṇuḥ sthitaḥ
ye tam parityajya bahiḥ viṣṇum yānti nara-adhamāḥ
26. Indeed, Viṣṇu is situated within every single person. Those who abandon him to pursue an external Viṣṇu are the lowest among men.
हृद्गुहावासिचित्तत्त्वं मुख्यं सानातनं वपुः ।
शङ्खचक्रगदाहस्तो गौण आकार आत्मनः ॥ २७ ॥
hṛdguhāvāsicittattvaṃ mukhyaṃ sānātanaṃ vapuḥ ,
śaṅkhacakragadāhasto gauṇa ākāra ātmanaḥ 27
27. hṛd-guhā-vāsi-cittatvam mukhyam sānātanam vapuḥ
śaṅkha-cakra-gadā-hastaḥ gauṇaḥ ākāraḥ ātmanaḥ
27. hṛd-guhā-vāsi-cittatvam mukhyam sānātanam vapuḥ
śaṅkha-cakra-gadā-hastaḥ gauṇaḥ ātmanaḥ ākāraḥ
27. The consciousness principle dwelling in the cave of the heart is the principal and eternal form. The form with a conch, discus, and mace in hand is a secondary manifestation of the self (ātman).
यो हि मुख्यं परित्यज्य गौणं समनुधावति ।
त्यक्त्वा रसायनं सिद्धं साध्यं संसाधयत्यसौ ॥ २८ ॥
yo hi mukhyaṃ parityajya gauṇaṃ samanudhāvati ,
tyaktvā rasāyanaṃ siddhaṃ sādhyaṃ saṃsādhayatyasau 28
28. yaḥ hi mukhyam parityajya gauṇam samanudhāvati
tyaktvā rasāyanam siddham sādhyam saṃsādhayati asau
28. yaḥ hi mukhyam parityajya gauṇam samanudhāvati asau
siddham rasāyanam tyaktvā sādhyam saṃsādhayati
28. Indeed, whoever abandons the primary and pursues the secondary is like one who, having forsaken an already perfected elixir (rasāyanam), then strives to achieve that which is yet to be accomplished.
यस्तु भोः स्थितिमेवास्यामात्मज्ञानचमत्कृतौ ।
नासादयति संमत्तमनाः स रघुनन्दन ॥ २९ ॥
yastu bhoḥ sthitimevāsyāmātmajñānacamatkṛtau ,
nāsādayati saṃmattamanāḥ sa raghunandana 29
29. yaḥ tu bhoḥ sthitim eva asyām ātmajñānacamatkṛtau
na āsādayati saṃmattamanaḥ saḥ raghunandana
29. bhoḥ raghunandana yaḥ tu saṃmattamanaḥ asyām
ātmajñānacamatkṛtau sthitim eva na āsādayati saḥ
29. But O noble one, he who, with a deluded mind, does not attain a stable state in this wondrous realization of self-knowledge (ātman), O descendant of Raghu (Rāma).
अप्राप्तात्मविवेकोऽन्तरज्ञचित्तवशीकृतः ।
शंखचक्रगदापाणिमर्चयेत्परमेश्वरम् ॥ ३० ॥
aprāptātmaviveko'ntarajñacittavaśīkṛtaḥ ,
śaṃkhacakragadāpāṇimarcayetparameśvaram 30
30. aprāptātmavivekaḥ antarajñacittavaśīkṛtaḥ
śaṅkhacakragadāpāṇim arcayet parameśvaram
30. aprāptātmavivekaḥ antarajñacittavaśīkṛtaḥ
śaṅkhacakragadāpāṇim parameśvaram arcayet
30. One who has not achieved discrimination of the self (ātman), [but] whose mind is controlled by inner knowers, should worship the Supreme Lord (īśvara) who holds the conch, discus, and mace in his hands.
तत्पूजनेन कष्टेन तपसा तस्य राघव ।
काले निर्मलतामेति चित्तं वैराग्यकारिणा ॥ ३१ ॥
tatpūjanena kaṣṭena tapasā tasya rāghava ,
kāle nirmalatāmeti cittaṃ vairāgyakāriṇā 31
31. tatpūjanena kaṣṭena tapasā tasya rāghava
kāle nirmalatām eti cittam vairāgyakāriṇā
31. rāghava tasya tatpūjanena kaṣṭena vairāgyakāriṇā
tapasā kāle cittam nirmalatām eti
31. O descendant of Raghu (Rāghava), through worship of him and through the arduous spiritual discipline (tapas) that generates dispassion (vairāgya), one's mind (citta) eventually attains purity.
नित्याभ्यासविवेकाभ्यां चित्तमाशु प्रसीदति ।
आम्र एव दशामेति साहकारीं शनैः शनैः ॥ ३२ ॥
nityābhyāsavivekābhyāṃ cittamāśu prasīdati ,
āmra eva daśāmeti sāhakārīṃ śanaiḥ śanaiḥ 32
32. nityābhyāsavivekābhyām cittam āśu prasīdati
āmraḥ eva daśām eti sāhakārīm śanaiḥ śanaiḥ
32. nityābhyāsavivekābhyām cittam āśu prasīdati
āmraḥ eva śanaiḥ śanaiḥ sāhakārīm daśām eti
32. Through constant spiritual practice (abhyāsa) and discernment (viveka), the mind (citta) quickly becomes serene. Just as a mango tree slowly, slowly reaches its state of ripeness.
एतदप्यात्मनैवात्मा फलमाप्नोति भाषितम् ।
हरिपूजाक्रमाख्येन निमित्तेनारिसूदन ॥ ३३ ॥
etadapyātmanaivātmā phalamāpnoti bhāṣitam ,
haripūjākramākhyena nimittenārisūdana 33
33. etad api ātmanā eva ātmā phalam āpnoti bhāṣitam
hari-pūjā-krama-ākhyena nimittena ari-sūdana
33. ari-sūdana! etad bhāṣitam phalam api ātmā ātmanā eva hari-pūjā-krama-ākhyena nimittena āpnoti.
33. O slayer of enemies, the self (ātman) itself obtains even this described result, by means of the procedure known as the worship of Hari (Viṣṇu).
वरमाप्नोति यो वापि विष्णोरमिततेजसः ।
तेन स्वस्यैव तत्प्राप्तं फलमभ्यासशाखिनः ॥ ३४ ॥
varamāpnoti yo vāpi viṣṇoramitatejasaḥ ,
tena svasyaiva tatprāptaṃ phalamabhyāsaśākhinaḥ 34
34. varam āpnoti yaḥ vā api viṣṇoḥ amita-tejasaḥ tena
svasya eva tat prāptam phalam abhyāsa-śākhinaḥ
34. yaḥ vā api amita-tejasaḥ viṣṇoḥ varam āpnoti,
tena svasya eva abhyāsa-śākhinaḥ tat phalam prāptam.
34. Whoever obtains a boon, even from Viṣṇu of immeasurable splendor, that fruit is obtained by such a person for their own self, for one whose very essence is persistent practice (abhyāsa).
सर्वेषामुत्तमस्थानां सर्वासां चिरसंपदाम् ।
स्वमनोनिग्रहो भूमिर्भूमिः सस्यश्रियामिव ॥ ३५ ॥
sarveṣāmuttamasthānāṃ sarvāsāṃ cirasaṃpadām ,
svamanonigraho bhūmirbhūmiḥ sasyaśriyāmiva 35
35. sarveṣām uttama-sthānām sarvāsām cira-sampadām
sva-mano-nigrahaḥ bhūmiḥ bhūmiḥ sasya-śriyām iva
35. sarveṣām uttama-sthānām,
sarvāsām cira-sampadām,
sva-mano-nigrahaḥ (eva) bhūmiḥ; sasyasriyām bhūmiḥ iva (asti).
35. For all excellent positions and all lasting prosperity, self-control of the mind is the foundation, just as fertile land is the foundation for the abundance of crops.
अप्युर्वीखननोत्कस्य कर्षतोऽपि शिलोच्चयम् ।
स्वमनोनिग्रहादन्यो नोपायोऽस्तीह कश्चन ॥ ३६ ॥
apyurvīkhananotkasya karṣato'pi śiloccayam ,
svamanonigrahādanyo nopāyo'stīha kaścana 36
36. api urvī-khanana-utkasya karṣataḥ api śilā-uccayam
sva-mano-nigrahāt anyaḥ na upāyaḥ asti iha kaścana
36. iha urvī-khanana-utkasya api,
śilā-uccayam karṣataḥ api,
sva-mano-nigrahāt anyaḥ kaścana upāyaḥ na asti.
36. Even for one intent on excavating the earth, or one attempting to move a mountain, there is truly no other effective means here than the control of one's own mind.
तावज्जन्मसहस्राणि भ्रमन्ति भुवि मानवाः ।
यावन्नोपशमं याति मनोमत्तमहार्णवः ॥ ३७ ॥
tāvajjanmasahasrāṇi bhramanti bhuvi mānavāḥ ,
yāvannopaśamaṃ yāti manomattamahārṇavaḥ 37
37. tāvat janmasahasrāṇi bhramanti bhuvi mānavāḥ
yāvat na upaśamam yāti manaḥ matta mahāarṇavaḥ
37. mānavāḥ bhuvi janmasahasrāṇi bhramanti yāvat
matta mahāarṇavaḥ manaḥ upaśamam na yāti
37. Human beings wander on earth for thousands of births (saṃsāra) as long as the mind (manaḥ), which is like a maddened great ocean, does not achieve tranquility.
ब्रह्मविष्ण्विन्द्ररुद्राद्याश्चिरसंपूजिता अपि ।
उपप्लवान्मनोव्याधेर्न त्रायन्तेऽपि वत्सलाः ॥ ३८ ॥
brahmaviṣṇvindrarudrādyāścirasaṃpūjitā api ,
upaplavānmanovyādherna trāyante'pi vatsalāḥ 38
38. brahmaviṣṇvindrarudraādyāḥ cirasaṃpūjitāḥ api
upaplavāt manovyādheḥ na trāyante api vatsalāḥ
38. cirasaṃpūjitāḥ vatsalāḥ brahmaviṣṇvindrarudraādyāḥ
api manovyādheḥ upaplavāt api na trāyante
38. Even Brahmā, Viṣṇu, Indra, Rudra, and other deities, though long worshipped and benevolent, cannot protect (us) from the affliction (upaplavas) of the mind's disease (manaḥ-vyādhi).
आकारभासुरं त्यक्त्वा बाह्यमान्तरमप्यजम् ।
कुरु जन्मक्षयायाशु संविन्मात्रैकचिन्तनम् ॥ ३९ ॥
ākārabhāsuraṃ tyaktvā bāhyamāntaramapyajam ,
kuru janmakṣayāyāśu saṃvinmātraikacintanam 39
39. ākārabhāsuram tyaktvā bāhyam āntaram api ajam
kuru janmakṣayāya āśu saṃvinmātraikacintanam
39. ākārabhāsuram bāhyam āntaram api ajam tyaktvā,
āśu janmakṣayāya saṃvinmātraikacintanam kuru
39. Abandoning all that shines with form - be it external, internal, or even the unborn (ātman) itself when perceived with characteristics - quickly focus your contemplation solely on pure consciousness (saṃvit) for the cessation of future births (saṃsāra).
संवेद्यनिर्मुक्तनिरामयैकसंविन्मयास्वादमनन्तरूपम् ।
सन्मात्रमास्वादय सर्वसारं पारं परं प्राप्स्यसि जन्मनद्याः ॥ ४० ॥
saṃvedyanirmuktanirāmayaikasaṃvinmayāsvādamanantarūpam ,
sanmātramāsvādaya sarvasāraṃ pāraṃ paraṃ prāpsyasi janmanadyāḥ 40
40. saṃvedyanirmuktanirāmayekasaṃvinmayāsvādam anantarūpam
sanmātram āsvādaya sarvasāram pāram param prāpsyasi janmanadyāḥ
40. sanmātram sarvasāram
saṃvedyanirmuktanirāmayekasaṃvinmayāsvādam
anantarūpam [tat] āsvādaya [tataḥ]
janmanadyāḥ param pāram prāpsyasi
40. Taste and experience that which is pure being (sat), the essence of all, free from all perceivable objects (saṃvedya), free from affliction, the sole taste of consciousness (saṃvit), and infinite in its nature. (By doing so,) you will attain the ultimate shore, transcending the river of birth (saṃsāra).

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

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 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 (current chapter) 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