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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-6, chapter-54

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श्रीभगवानुवाच ।
भूय एव महाबाहो श्रृणु मे परमं वचः ।
यत्तेऽहं प्रीयमाणाय वक्ष्यामि हितकाम्यया ॥ १ ॥
śrībhagavānuvāca ,
bhūya eva mahābāho śrṛṇu me paramaṃ vacaḥ ,
yatte'haṃ prīyamāṇāya vakṣyāmi hitakāmyayā 1
1. śrībhagavān uvāca bhūyaḥ eva mahābāho śṛṇu me paramam
vacaḥ yat te aham prīyamāṇāya vakṣyāmi hitakāmyayā
1. śrībhagavān uvāca mahābāho bhūyaḥ eva me paramam vacaḥ
śṛṇu yat aham te prīyamāṇāya hitakāmyayā vakṣyāmi
1. The Blessed Lord said: "O mighty-armed one, listen once more to My supreme instruction, which I shall declare to you, who are so devoted, out of a desire for your welfare."
मात्रास्पर्शा हि कौन्तेय शीतोष्णसुखदुःखदाः ।
आगमापायिनो नित्यास्तांस्तितिक्षस्व भारत ॥ २ ॥
mātrāsparśā hi kaunteya śītoṣṇasukhaduḥkhadāḥ ,
āgamāpāyino nityāstāṃstitikṣasva bhārata 2
2. mātrāsparśāḥ hi kaunteya śītoṣṇasukhaduḥkhadāḥ
āgamāpāyinaḥ anityāḥ tān titikṣasva bhārata
2. kaunteya bhārata mātrāsparśāḥ hi śītoṣṇasukhaduḥkhadāḥ
(santi) te āgamāpāyinaḥ anityāḥ (santi) tān titikṣasva
2. O son of Kunti (Arjuna), the contacts of the senses with their objects are indeed producers of cold, heat, pleasure, and pain. They are by nature transient, coming and going, and impermanent. Therefore, O Bhārata, you must endeavor to endure them.
ते तु नैकात्मनश्चान्ये क्वाऽतो दुःखं क्व वा सुखम् ।
अनाद्यन्तेऽनवयवे कुतः पूरणखण्डने ॥ ३ ॥
te tu naikātmanaścānye kvā'to duḥkhaṃ kva vā sukham ,
anādyante'navayave kutaḥ pūraṇakhaṇḍane 3
3. te tu na eka-ātmanaḥ ca anye kva ataḥ duḥkham kva vā
sukham an-ādi-ante an-avayave kutaḥ pūraṇa-khaṇḍane
3. tu te na eka-ātmanaḥ ca anye ataḥ kva duḥkham vā kva
sukham an-ādi-ante an-avayave kutaḥ pūraṇa-khaṇḍane
3. But these (experiences of sorrow and happiness) are neither truly of the singular Self (ātman) nor are they distinct from it. Where then is sorrow, and where is happiness? In that which is without beginning, without end, and without parts, how can there be increase or diminution?
संस्थिता स्पर्शमात्राख्या मात्रास्पर्शभ्रमात्मकः ।
समदुःखसुखो धीरः सोऽमृतत्वाय कल्पते ॥ ४ ॥
saṃsthitā sparśamātrākhyā mātrāsparśabhramātmakaḥ ,
samaduḥkhasukho dhīraḥ so'mṛtatvāya kalpate 4
4. saṃsthitā sparśa-mātrā-ākhyā mātrā-sparśa-bhrama-ātmakaḥ
sama-duḥkha-sukhaḥ dhīraḥ saḥ amṛtatvāya kalpate
4. saṃsthitā sparśa-mātrā-ākhyā mātrā-sparśa-bhrama-ātmakaḥ
dhīraḥ sama-duḥkha-sukhaḥ saḥ amṛtatvāya kalpate
4. The sensory experiences, though established and known as 'mere touch,' are in truth of the nature of illusory sense-contacts. The steadfast one (dhīra), who is equanimous in sorrow and happiness, is indeed fit for immortality (amṛtatva).
सर्वत्वादात्मनश्चैते सुभेदाः संस्थिता इव ।
असद्रूपास्त्वसद्रूपं कथं सोढुं न शक्यते ॥ ५ ॥
sarvatvādātmanaścaite subhedāḥ saṃsthitā iva ,
asadrūpāstvasadrūpaṃ kathaṃ soḍhuṃ na śakyate 5
5. sarvatvāt ātmanaḥ ca ete su-bhedāḥ saṃsthitāḥ iva
asat-rūpāḥ tu asat-rūpam katham soḍhum na śakyate
5. ātmanaḥ sarvatvāt ca ete su-bhedāḥ iva saṃsthitāḥ
tu asat-rūpāḥ katham asat-rūpam soḍhum na śakyate
5. Because of the all-pervasiveness of the Self (ātman), these (phenomenal distinctions) appear as if well-established. But since they are of an unreal nature, how can the unreal not be endured?
मनागपि न विद्यन्ते सुखदुःखे तु सर्वशः ।
सर्वत्वादात्मतत्त्वस्य सत्ता कथमनात्मनः ॥ ६ ॥
manāgapi na vidyante sukhaduḥkhe tu sarvaśaḥ ,
sarvatvādātmatattvasya sattā kathamanātmanaḥ 6
6. manāk api na vidyante sukha-duḥkhe tu sarvaśaḥ
sarvatvāt ātma-tattvasya sattā katham an-ātmanaḥ
6. manāk api na sukha-duḥkhe tu sarvaśaḥ vidyante
ātma-tattvasya sarvatvāt katham an-ātmanaḥ sattā
6. Happiness and sorrow do not exist at all, not even slightly. Due to the all-pervasiveness of the reality of the Self (ātman), how can there be any existence for the non-Self?
नासतो विद्यते भावो नाभावो विद्यते सतः ।
नास्त्येव सुखदुःखादि परमात्मास्ति सर्वगः ॥ ७ ॥
nāsato vidyate bhāvo nābhāvo vidyate sataḥ ,
nāstyeva sukhaduḥkhādi paramātmāsti sarvagaḥ 7
7. na asataḥ vidyate bhāvaḥ na abhāvaḥ vidyate sataḥ
na asti eva sukhaduḥkhādi paramātmā asti sarvagaḥ
7. na asataḥ bhāvaḥ vidyate,
na sataḥ abhāvaḥ vidyate.
sukhaduḥkhādi eva na asti,
sarvagaḥ paramātmā asti.
7. The non-existent can never come into being, and the existent can never cease to be. Happiness, sorrow, and the like certainly do not truly exist; only the all-pervading supreme self (paramātman) exists.
सत्त्वासत्त्वमती त्यक्त्वा चैतयोर्जगदात्मनोः ।
त्यक्त्वा न किंचिन्मध्ये च शेषे बद्धपदो भव ॥ ८ ॥
sattvāsattvamatī tyaktvā caitayorjagadātmanoḥ ,
tyaktvā na kiṃcinmadhye ca śeṣe baddhapado bhava 8
8. sattvāsatvamatim tyaktvā ca etayoḥ jagadātmanoḥ
tyaktvā na kiñcit madhye ca śeṣe baddhapadaḥ bhava
8. sattvāsatvamatim,
etayoḥ jagadātmanoḥ ca tyaktvā,
madhye ca kiñcit na tyaktvā,
śeṣe baddhapadaḥ bhava.
8. Having relinquished the concept of existence and non-existence, and (the dualities) of the world (jagat) and the self (ātman), and having left nothing unabandoned in between them, become firmly established in that which remains.
न हृष्यति सुखैरात्मा दुःखैर्ग्लायति नोऽर्जुन ।
दृश्यदृक्वेतनात्मापि शरीरान्तर्गतोऽपि सन् ॥ ९ ॥
na hṛṣyati sukhairātmā duḥkhairglāyati no'rjuna ,
dṛśyadṛkvetanātmāpi śarīrāntargato'pi san 9
9. na hṛṣyati sukhaiḥ ātmā duḥkhaiḥ glāyati na u arjuna
dṛśyadṛkcetanātmā api śarīrāntargataḥ api san
9. arjuna,
ātmā sukhaiḥ na hṛṣyati,
duḥkhaiḥ na u glāyati.
dṛśyadṛkcetanātmā api,
śarīrāntargataḥ api san (ayam ātmā evaṁ na karoti).
9. The self (ātman), O Arjuna, does not rejoice in happiness nor does it grieve in sorrow. Even though it is the conscious seer of all that is perceived, and though it resides within the body, it remains unaffected.
जडं चित्तादि दुःखस्य भाजनं देहतां गतम् ।
न चैतस्मिन्क्षते क्षीणे किंचिदेवात्मनः क्षतम् ॥ १० ॥
jaḍaṃ cittādi duḥkhasya bhājanaṃ dehatāṃ gatam ,
na caitasminkṣate kṣīṇe kiṃcidevātmanaḥ kṣatam 10
10. jaḍam cittādi duḥkhasya bhājanam dehatām gatam na
ca etasmin kṣate kṣīṇe kiñcit eva ātmanaḥ kṣatam
10. jaḍam cittādi dehatām gatam duḥkhasya bhājanam (asti).
ca etasmin kṣate kṣīṇe (sati),
ātmanaḥ kiñcit eva na kṣatam.
10. The inert mind (citta) and other faculties, having taken on a bodily form, are the receptacle of sorrow. When this (body) is harmed or wasted away, certainly nothing of the self (ātman) is damaged.
जडं देहादि दुःखादेर्यदिदं भोक्तृसंस्थितम् ।
तन्मायाभ्रममेवाङ्ग विद्ध्यबोधवशोत्थितम् ॥ ११ ॥
jaḍaṃ dehādi duḥkhāderyadidaṃ bhoktṛsaṃsthitam ,
tanmāyābhramamevāṅga viddhyabodhavaśotthitam 11
11. jaḍam dehādi duḥkhādeḥ yat idam bhoktṛsaṃsthitam
tat māyābhramam eva aṅga viddhi abodhavasotthitam
11. aṅga yat idam jaḍam dehādi duḥkhādeḥ bhoktṛsaṃsthitam
tat abodhavasotthitam māyābhramam eva viddhi
11. O dear one, know that this inert (jaḍam) physical body and everything associated with it, which is situated in the experiencer and is the source of suffering, is merely an illusion (māyā) that arises from the power of ignorance (abodha).
न किंचिदेव देहादि न च दुःखादि विद्यते ।
आत्मनो यत्पृथग्भूतं किं केनातोऽनुभूयते ॥ १२ ॥
na kiṃcideva dehādi na ca duḥkhādi vidyate ,
ātmano yatpṛthagbhūtaṃ kiṃ kenāto'nubhūyate 12
12. na kiṃcit eva dehādi na ca duḥkhādi vidyate
ātmanaḥ yat pṛthagbhūtam kim kena ataḥ anubhūyate
12. ātmanaḥ yat pṛthagbhūtam dehādi kiṃcit eva na vidyate
ca duḥkhādi na vidyate ataḥ kim kena anubhūyate
12. The physical body and such, or suffering and such, which are separate from the true self (ātman), do not exist at all. Therefore, what could be experienced by what?
यदिदं कथयाम्यत्र तेनैवातो विनश्यति ।
भ्रान्तिर्दुःखमबोधोत्था सम्यग्बोधेन भारत ॥ १३ ॥
yadidaṃ kathayāmyatra tenaivāto vinaśyati ,
bhrāntirduḥkhamabodhotthā samyagbodhena bhārata 13
13. yat idam kathayāmi atra tena eva ataḥ vinaśyati
bhrāntiḥ duḥkham abodhotthā samyagbodhena bhārata
13. bhārata yat idam atra kathayāmi tena eva ataḥ
abodhotthā bhrāntiḥ duḥkham samyagbodhena vinaśyati
13. O descendant of Bharata (bhārata), by this very understanding which I am explaining here, the suffering and delusion (bhrānti) that arise from ignorance (abodha) are completely destroyed through perfect knowledge (bodha).
यथा रज्ज्वामहिभयं बोधान्नश्यत्यबोधजम् ।
तथा देहादिदुःखादि बोधान्नश्यत्यबोधजम् ॥ १४ ॥
yathā rajjvāmahibhayaṃ bodhānnaśyatyabodhajam ,
tathā dehādiduḥkhādi bodhānnaśyatyabodhajam 14
14. yathā rajjvām ahibhayam bodhāt naśyati abodhajam
tathā dehādiduhkhādi bodhāt naśyati abodhajam
14. yathā rajjvām abodhajam ahibhayam bodhāt naśyati
tathā abodhajam dehādiduhkhādi bodhāt naśyati
14. Just as the fear of a snake that arises from ignorance (abodha) in a rope disappears upon gaining knowledge (bodha), similarly, the physical body and its associated suffering, which are born of ignorance (abodha), disappear upon gaining knowledge (bodha).
विष्वग्विश्वमजं ब्रह्म न नश्यति न जायते ।
इति सत्यं परं विद्धि बोधः परम एष सः ॥ १५ ॥
viṣvagviśvamajaṃ brahma na naśyati na jāyate ,
iti satyaṃ paraṃ viddhi bodhaḥ parama eṣa saḥ 15
15. viṣvak viśvam ajam brahma na naśyati na jāyate
iti satyam param viddhi bodhaḥ paramaḥ eṣaḥ saḥ
15. viṣvak viśvam ajam brahma na naśyati na jāyate
iti param satyam viddhi eṣaḥ saḥ paramaḥ bodhaḥ
15. Know this as the supreme truth: the all-pervading, universal, unborn reality (brahman) neither perishes nor is born. This is that supreme realization.
ब्रह्माम्बुधौ तरङ्गत्वं किंचिद्भूत्वा विलीयते ।
ब्रह्मावर्ते स्फुरस्यद्य ब्रह्मैवासि निरामयम् ॥ १६ ॥
brahmāmbudhau taraṅgatvaṃ kiṃcidbhūtvā vilīyate ,
brahmāvarte sphurasyadya brahmaivāsi nirāmayam 16
16. brahma ambudhau taraṅgatvam kiñcit bhūtvā vilīyate
brahma āvarte sphurasi adya brahma eva asi nirāmayam
16. brahma ambudhau taraṅgatvam kiñcit bhūtvā vilīyate adya
brahma āvarte sphurasi (tvam) eva nirāmayam brahma asi
16. In the ocean of the Absolute (brahman), the condition of being a wave, after existing for a while, dissolves. Today, you yourself manifest within the eddy of the Absolute (brahman); you are indeed the flawless (brahman).
यावत्कालक्रियादेशास्त्वमहंसैनिका इव ।
ब्रह्मणीव परिस्पन्दा नात्र स्तः सदसद्भ्रमौ ॥ १७ ॥
yāvatkālakriyādeśāstvamahaṃsainikā iva ,
brahmaṇīva parispandā nātra staḥ sadasadbhramau 17
17. yāvat kāla kriyā deśāḥ tvam aham sainikāḥ iva brahmaṇi
iva parispandāḥ na atra staḥ sat asat bhramau
17. yāvat kāla kriyā deśāḥ (santah) tvam aham sainikāḥ iva (bhavanti).
brahmaṇi iva parispandāḥ (bhavanti).
atra sat asat bhramau na staḥ.
17. As long as there are (concepts of) time, action, and space, "I" and "you" are like soldiers, or merely pulsations within the Absolute (brahman). In this state (of brahman), the delusions of existing and not existing do not hold true.
जहि मानं मदं शोकं भयमीहां सुखासुखे ।
द्वैतमेतदसद्रूपमेकः सद्रूपवान्भव ॥ १८ ॥
jahi mānaṃ madaṃ śokaṃ bhayamīhāṃ sukhāsukhe ,
dvaitametadasadrūpamekaḥ sadrūpavānbhava 18
18. jahi mānam madam śokam bhayam īhām sukha asukhe
dvaitam etat asat rūpam ekaḥ sat rūpavān bhava
18. mānam madam śokam bhayam īhām sukha asukhe jahi.
etat asat rūpam dvaitam (tyaja).
ekaḥ sat rūpavān bhava.
18. Abandon pride, arrogance, sorrow, fear, longing, and the pairs of pleasure and pain. This duality is inherently unreal. Become one who embodies the nature of reality.
पुरुषाक्षौहिणीनां च क्षयेणानुभवात्मना ।
ब्रह्मणा बृहितं शुद्धं ब्रह्म ब्रह्ममयं कुरु ॥ १९ ॥
puruṣākṣauhiṇīnāṃ ca kṣayeṇānubhavātmanā ,
brahmaṇā bṛhitaṃ śuddhaṃ brahma brahmamayaṃ kuru 19
19. puruṣākṣauhiṇīnām ca kṣayeṇa anubhavātmanā |
brahmaṇā bṛhitam śuddham brahma brahmamayam kuru ||
19. śuddham brahma brahmamayam brahmaṇā bṛhitam kuru,
ca puruṣākṣauhiṇīnām kṣayeṇa anubhavātmanā
19. Even through the destruction of countless human armies, which is experienced by the self (ātman), make the pure Brahman (brahman), which is vast and expanded by Brahman (brahman) itself, entirely Brahman (brahman).
असंविदन्सुखं दुःखं लाभालाभौ जयाजयौ ।
शुद्धं ब्रह्मैकतां गच्छ ब्रह्माब्धिस्त्वं हि भारत ॥ २० ॥
asaṃvidansukhaṃ duḥkhaṃ lābhālābhau jayājayau ,
śuddhaṃ brahmaikatāṃ gaccha brahmābdhistvaṃ hi bhārata 20
20. asaṃvidan sukham duḥkham lābhālābhau jayājayau | śuddham
brahma ekatām gaccha brahmābdhiḥ tvam hi bhārata ||
20. bhārata,
sukham duḥkham lābhālābhau jayājayau asaṃvidan,
śuddham brahma ekatām gaccha,
hi tvam brahmābdhiḥ
20. Not discerning pleasure or pain, gain or loss, victory or defeat, attain oneness with the pure Brahman (brahman), for you are indeed an ocean of Brahman (brahman), O Bhārata.
लाभालाभसमो भूत्वा भूत्वा नूनं न किंचन ।
खण्डवात इवास्पन्दी प्रकृतं कार्यमाचर ॥ २१ ॥
lābhālābhasamo bhūtvā bhūtvā nūnaṃ na kiṃcana ,
khaṇḍavāta ivāspandī prakṛtaṃ kāryamācara 21
21. lābhālābhasamaḥ bhūtvā bhūtvā nūnam na kiñcana |
khaṇḍavātaḥ iva aspandī prakṛtam kāryam ācara ||
21. nūnam na kiñcana bhūtvā,
lābhālābhasamaḥ bhūtvā,
khaṇḍavātaḥ iva aspandī,
prakṛtam kāryam ācara
21. Having become utterly indifferent to gain and loss, having verily become nothing, perform your prescribed duty, motionless like a still breeze.
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।
यत्करिष्यसि कौन्तेय तदात्मेति स्थिरो भव ॥ २२ ॥
yatkaroṣi yadaśnāsi yajjuhoṣi dadāsi yat ,
yatkariṣyasi kaunteya tadātmeti sthiro bhava 22
22. yat karoṣi yat aśnāsi yat juhoṣi dadāsi yat | yat
kariṣyasi kaunteya tat ātman iti sthiraḥ bhava ||
22. kaunteya,
yat karoṣi,
yat aśnāsi,
yat juhoṣi,
yat dadāsi,
yat kariṣyasi,
tat ātman iti sthiraḥ bhava
22. Whatever you do, whatever you eat, whatever you offer, whatever you give, and whatever you will do, O Kaunteya, be firm in the understanding that all this is (for) the Self (ātman).
यन्मयो यो भवत्यन्तः स तदाप्नोत्यसंशयम् ।
ब्रह्मसत्यमवाप्तुं त्वं ब्रह्मसत्यमयो भव ॥ २३ ॥
yanmayo yo bhavatyantaḥ sa tadāpnotyasaṃśayam ,
brahmasatyamavāptuṃ tvaṃ brahmasatyamayo bhava 23
23. yanmayaḥ yaḥ bhavati antaḥ saḥ tat āpnoti asaṃśayam
brahmasatyam avāptum tvam brahmasatyamayaḥ bhava
23. yaḥ antaḥ yanmayaḥ bhavati,
saḥ tat asaṃśayam āpnoti.
brahmasatyam avāptum,
tvam brahmasatyamayaḥ bhava.
23. Whatever one's inner being (antaḥ) is permeated with, that one undoubtedly attains. To attain the ultimate reality (brahman) as truth, you yourself must become thoroughly imbued with the truth of the ultimate reality (brahman).
अनपेक्षफलं ब्रह्म भूत्वा ब्रह्मेति भावितम् ।
क्रियते केवलं कर्म ब्रह्मज्ञेन यथागतम् ॥ २४ ॥
anapekṣaphalaṃ brahma bhūtvā brahmeti bhāvitam ,
kriyate kevalaṃ karma brahmajñena yathāgatam 24
24. anapekṣaphalam brahma bhūtvā brahma iti bhāvitam
kriyate kevalam karma brahmajñena yathāgatam
24. brahmajñena brahma bhūtvā brahma iti bhāvitam
anapekṣaphalam karma yathāgatam kevalam kriyate
24. By one who has realized the ultimate reality (brahman), having become (brahman) and contemplating everything as Brahman, action (karma) is performed purely as it comes, without desiring its fruits.
कर्मण्यकर्म यः पश्यत्यकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स चोक्तः कृत्स्नकर्मकृत् ॥ २५ ॥
karmaṇyakarma yaḥ paśyatyakarmaṇi ca karma yaḥ ,
sa buddhimānmanuṣyeṣu sa coktaḥ kṛtsnakarmakṛt 25
25. karmaṇi akarma yaḥ paśyati akarmaṇi ca karma yaḥ
saḥ buddhimān manuṣyeṣu saḥ ca uktaḥ kṛtsnakarmakṛt
25. yaḥ karmaṇi akarma paśyati,
yaḥ ca akarmaṇi karma paśyati,
saḥ manuṣyeṣu buddhimān (asti),
ca saḥ kṛtsnakarmakṛt uktaḥ.
25. Whoever sees inaction (akarma) in action (karma), and action (karma) in inaction (akarma) – that person is discerning among human beings, and he is declared to be one who has accomplished all actions.
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ।
योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनंजय ॥ २६ ॥
mā karmaphalaheturbhūrmā te saṅgo'stvakarmaṇi ,
yogasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanaṃjaya 26
26. mā karmaphalahetuḥ bhūḥ mā te saṅgaḥ astu akarmaṇi
yogasthaḥ kuru karmāṇi saṅgam tyaktvā dhanaṃjaya
26. dhanaṃjaya! karmaphalahetuḥ mā bhūḥ.
te akarmaṇi saṅgaḥ mā astu.
yogasthaḥ saṅgam tyaktvā karmāṇi kuru.
26. Let your motive not be the fruits of action (karma); nor let you have any attachment to inaction (akarma). Established in (karma) yoga, perform actions (karma), having abandoned attachment, O Dhanaṃjaya (Arjuna).
कर्मासक्तिमनाश्रित्य तथा नाश्रित्य मूढताम् ।
नैष्कर्म्यमप्यनाश्रित्य समस्तिष्ठ यथास्थितम् ॥ २७ ॥
karmāsaktimanāśritya tathā nāśritya mūḍhatām ,
naiṣkarmyamapyanāśritya samastiṣṭha yathāsthitam 27
27. karma-āsaktim anāśritya tathā na āśritya mūḍhatām
naiṣkarmyam api anāśritya samastiṣṭha yathāsthitam
27. karma-āsaktim anāśritya,
tathā mūḍhatām na āśritya,
naiṣkarmyam api anāśritya,
yathāsthitam samastiṣṭha.
27. Do not resort to attachment to action (karma), nor to foolishness. And do not even resort to inactivity. Instead, remain in a state of equilibrium, just as you are.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः ॥ २८ ॥
tyaktvā karmaphalāsaṅgaṃ nityatṛpto nirāśrayaḥ ,
karmaṇyabhipravṛtto'pi naiva kiṃcitkaroti saḥ 28
28. tyaktvā karma-phala-āsangam nitya-tṛptaḥ nirāśrayaḥ
karmaṇi abhipravṛttaḥ api na eva kiñcit karoti saḥ
28. karma-phala-āsangam tyaktvā,
nitya-tṛptaḥ nirāśrayaḥ saḥ,
karmaṇi abhipravṛttaḥ api,
kiñcit na eva karoti.
28. Having given up attachment to the fruits of action (karma), one who is ever-contented and without reliance (nirāśraya) does nothing at all, even though fully engaged in action (karma).
आसक्तिमाहुः कर्तृत्वमकर्तुरपि तद्भवेत् ।
मौर्ख्ये स्थिते हि मनसि तस्मान्मौर्ख्यं परित्यजेत् ॥ २९ ॥
āsaktimāhuḥ kartṛtvamakarturapi tadbhavet ,
maurkhye sthite hi manasi tasmānmaurkhyaṃ parityajet 29
29. āsaktim āhuḥ kartṛtvam akartuḥ api tat bhavet
maukhye sthite hi manasi tasmāt maukhyam parityajet
29. āsaktim kartṛtvam āhuḥ; akartuḥ api tat bhavet hi.
manasi maukhye sthite,
tasmāt maukhyam parityajet.
29. They call attachment (āsakti) "doership" (kartṛtva); however, even for one who is not a doer, such (attachment) can arise. Indeed, when foolishness (maurkya) resides in the mind, therefore one should completely abandon foolishness.
परं तत्त्वज्ञमाश्रित्य निरासक्तेर्महात्मनः ।
सर्वकर्मरतस्यापि कर्तृतोदेति न क्वचित् ॥ ३० ॥
paraṃ tattvajñamāśritya nirāsaktermahātmanaḥ ,
sarvakarmaratasyāpi kartṛtodeti na kvacit 30
30. param tattvajñam āśritya nirāśakteḥ mahātmanaḥ
sarva-karma-ratasya api kartṛtā udeti na kvacit
30. param tattvajñam,
nirāśakteḥ mahātmanaḥ (ca) āśritya,
sarva-karma-ratasya api,
kartṛtā kvacit na udeti.
30. By taking refuge in a supreme knower of truth - a great soul (mahātman) who is free from attachment (nirāsakta) - doership (kartṛtva) does not arise at all, even for one who is engaged in all actions (karma).
अकर्तृत्वादभोक्तृत्वमभोक्तृत्वात्समैकता ।
समैकत्वादनन्तत्वं ततो ब्रह्मत्वमाततम् ॥ ३१ ॥
akartṛtvādabhoktṛtvamabhoktṛtvātsamaikatā ,
samaikatvādanantatvaṃ tato brahmatvamātatam 31
31. akartṛtvāt abhoktṛtvam abhoktṛtvāt samaikatā
samaikatvāt anantatvam tataḥ brahmatvam ātatam
31. akartṛtvāt abhoktṛtvam (jāyate)
abhoktṛtvāt samaikatā (jāyate)
samaikatvāt anantatvam (udeti)
tataḥ brahmatvam ātatam (bhavati)
31. From the absence of doership (akartṛtva) comes the absence of enjoyership. From the absence of enjoyership comes a sense of complete oneness. From this oneness arises infinitude, and then, from that, the state of being Brahman (brahman) becomes fully manifest.
नानातामलमुत्सृज्य परमात्मैकतां गतः ।
कुर्वन्कार्यमकार्यं च नैव कर्ता त्वमर्जुन ॥ ३२ ॥
nānātāmalamutsṛjya paramātmaikatāṃ gataḥ ,
kurvankāryamakāryaṃ ca naiva kartā tvamarjuna 32
32. nānātāmalam utsṛjya paramātmaikatām gataḥ kurvan
kāryam akāryam ca na eva kartā tvam arjuna
32. arjuna tvam nānātāmalam utsṛjya paramātmaikatām gataḥ,
kāryam akāryam ca kurvan api,
na eva kartā (asi)
32. O Arjuna, having completely given up the defilement of diversity and attained oneness with the Supreme Self (paramātman), you are certainly not the doer, even when performing actions, whether they be proper (kārya) or improper (akārya).
यस्य सर्वे समारम्भाः कामसंकल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ ३३ ॥
yasya sarve samārambhāḥ kāmasaṃkalpavarjitāḥ ,
jñānāgnidagdhakarmāṇaṃ tamāhuḥ paṇḍitaṃ budhāḥ 33
33. yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ
jñānāgnidagdhakarmāṇam tam āhuḥ paṇḍitam budhāḥ
33. budhāḥ tam paṇḍitam āhuḥ,
yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ (santi ca) jñānāgnidagdhakarmāṇam (asti)
33. The wise (budhāḥ) declare that person to be a sage (paṇḍita) whose all undertakings are devoid of desire (kāma) and egoistic resolve (saṅkalpa), and whose actions (karma) have been consumed by the fire of true knowledge (jñāna).
समः सौम्यः स्थिरः स्वस्थः शान्तः सवार्थनिस्पृहः ।
यस्तिष्ठति स सव्यग्रोऽप्यलमव्यग्रतां गतः ॥ ३४ ॥
samaḥ saumyaḥ sthiraḥ svasthaḥ śāntaḥ savārthanispṛhaḥ ,
yastiṣṭhati sa savyagro'pyalamavyagratāṃ gataḥ 34
34. samaḥ saumyaḥ sthiraḥ svasthaḥ śāntaḥ savārthaniṣpṛhaḥ
yaḥ tiṣṭhati saḥ savyagraḥ api alam avyagratām gataḥ
34. yaḥ samaḥ saumyaḥ sthiraḥ svasthaḥ śāntaḥ savārthaniṣpṛhaḥ tiṣṭhati,
saḥ savyagraḥ api alam avyagratām gataḥ (bhavati)
34. The person who remains impartial, gentle, unwavering, self-reliant, peaceful, and entirely free from craving for all worldly things, even if actively engaged in work (savyagra), has indeed attained perfect tranquility (avyagratā).
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ।
यथाप्राप्तानुवर्ती त्वं भव भूषितभूतलः ॥ ३५ ॥
nirdvandvo nityasattvastho niryogakṣema ātmavān ,
yathāprāptānuvartī tvaṃ bhava bhūṣitabhūtalaḥ 35
35. nirduandvaḥ nityasattvasthaḥ niryogakṣemaḥ ātmavān
| yathāprāptānuvartī tvam bhava bhūṣitabhūtalaḥ ||
35. tvam nirduandvaḥ nityasattvasthaḥ niryogakṣemaḥ
ātmavān yathāprāptānuvartī bhūṣitabhūtalaḥ bhava
35. You should be free from dualities, always established in the state of pure goodness (sattva), unconcerned with acquiring or preserving possessions, and self-possessed (ātman). Act according to what comes to you naturally, O you who adorn the earth.
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ३६ ॥
karmendriyāṇi saṃyamya ya āste manasā smaran ,
indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate 36
36. karmendriyāṇi saṃyamya yaḥ āste manasā smaran |
indriyārthān vimūḍhātmā mithyācāraḥ saḥ ucyate ||
36. yaḥ karmendriyāṇi saṃyamya manasā indriyārthān smaran āste,
saḥ vimūḍhātmā mithyācāraḥ ucyate
36. One who restrains the organs of action (karmendriyāṇi) but continues to dwell mentally on the objects of the senses is considered a deluded soul (ātman) and is called a hypocrite.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ३७ ॥
yastvindriyāṇi manasā niyamyārabhate'rjuna ,
karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate 37
37. yaḥ tu indriyāṇi manasā niyamya ārabhate arjuna |
karmendriyaiḥ karmayogam asaktaḥ saḥ viśiṣyate ||
37. arjuna,
yaḥ tu manasā indriyāṇi niyamya,
asaktaḥ karmendriyaiḥ karmayogam ārabhate,
saḥ viśiṣyate
37. But, O Arjuna, one who controls their senses with the mind and, free from attachment, begins the path of action (karma yoga) using the organs of action (karmendriyāṇi) is superior.
आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् ।
तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी ॥ ३८ ॥
āpūryamāṇamacalapratiṣṭhaṃ samudramāpaḥ praviśanti yadvat ,
tadvatkāmā yaṃ praviśanti sarve sa śāntimāpnoti na kāmakāmī 38
38. āpūryamāṇam acalapratiṣṭham samudram
āpaḥ praviśanti yadvat |
tadvat kāmāḥ yam praviśanti sarve
saḥ śāntim āpnoti na kāmakāmī ||
38. yadvat āpaḥ āpūryamāṇam acalapratiṣṭham samudram praviśanti,
tadvat yam sarve kāmāḥ praviśanti,
saḥ śāntim āpnoti,
na kāmakāmī
38. Just as waters enter an ocean that is ever full and remains undisturbed, so too, one who remains undisturbed when all desires enter them attains peace, not the person who is driven by desires.

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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

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) (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 (current chapter) 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