आÍदकÍव÷ीमqवाि~मÍकमहÍष 9णीतोयोगवाÎस*ठः

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Îनवाण9करण1य उcतराध म्


Îनवाण9करण1य उcतराध म्





Rama was now in a realized state; that means he was the principle of consciousness
without the identity of any physical form and was completely free of mind-conceptions.
After the Nirvikalpa Samaadhi state, woken up by his Guru, he opened his eyes.
Did he have eyes?
No! The so called others in the court-room saw that Rama’s lotus eyes slowly blossomed
Rama? He had no eyes. He (Chit) just was conscious of some vague shapes in front of
They all saw his form. He also saw their shapes; or rather was just conscious of the
shapes, yet he saw no differentiations in the Self.
How was he able to perceive the shapes if he is in the state of Chit without
He still had residue of the mind (Sattva) left back, which was very pure.
His mind now was not producing thoughts uncontrollably; but was silent and he could
produce thoughts by his will.
The mind silently got him the data of the perceived world and waited for his orders like a
humble slave. It had lost its mad jumping quality. The senses in their turn were just acting
as mechanical channels of perceptions. But the mind had stopped adding colors of likes
and dislikes to the sense perceptions.
Nothing mattered any more.
Everything that one saw and heard was just some vague shapes making sounds.
What mattered whether one sat on a rock or a soft bed?
What mattered if one heard the crow cawing or music from a Veenaa?
Nothing mattered.
Everything was peaceful and silent; because the mind was silent.

That silent mind was producing the perceptions of the court-room and Rama was
conscious of the vague shapes in front of him.
He responded to all the shapes that were there in the proper way without actually getting
guided by any thought processes. He was just looking and the body went through all the
actions by itself like an automatic living mechanism.

Vasishta was telling him that he should take over the responsibility of the kingdom,
marry and so on.
Rama wondered how he could all that.
He had no identity with the physical body.
He saw that shape of a Rama also as one of the umpteen shapes produced by the mind.
So how could he do any work with a body that was not there?
Why should he?
What was there other than himself?
Maybe if he sat there watching silently the changing patterns around him including the
so-called body he had cherished for so long…?
The body may just wither away…!
No! He did not covet death.
He was beyond the ideas of body and death.
He just was conscious and happy.
He had no desires; no duties; no conceptions!
So what was he supposed to do?
How could he do anything that Vasishta was instructing him to do?
He sat silently watching all the moving shapes. His silent mind was waiting like a servant
to do any humble service the great Master wanted! But the Master had no wants!
Vasishta looked at Rama amusedly and with his eyes commanded him to speak out his
Rama’s thought instantly manifested through the mouth as some audible words and
Vasishta heard it as-
“There are no ideas of actions at all, in the so-called mind.
There are no conceptions also. The mind is silent.
The body which is also a conception of the mind, has to logically vanish now.
But you are instructing about actions that are to be performed by the prince Rama.
Prince Rama is not here anymore.
It is Chit-state which is quiescent and undifferentiated.
I perceive no difference at all.
It is as amusing as asking a question to myself.
In such a state, how is the action supposed to rise out of this shape through which there
seems to be some perceiving action going on creating a particular set of patterns bound
by some particular mode of time and space?”

“Through the renunciation of all actions,
and also through the renunciation of all conceptions,
the body will fall lifeless of a person who is embodied.
Brahman! How can it happen while one is living?”


÷ी राम उवाच
Rama spoke


पतÎत दे Íहनः
कथमेतदतो ñ[म7संभवcयाश

जीवतः ॥

Through the renunciation of all actions,
and also through the renunciation of all conceptions,
the body will fall lifeless of a person who is embodied.
Brahman! How can it happen while one is living?

(In the first half of Nirvaana Prakarana, it was shown that excellent aspirants like Rama could realize the
Self by just listening and understanding the truth, and rest in the Supreme instantly.
If such a knower is somehow woken up from his Samaadhi state, and as he is always in the state of the Self,
what would be his next level? That gets discussed now.
Rama‘s question amounts to this-
If the realized Yogi does not identify with the body and the Praanas; and also as he has no more inclination
for any action (Karma) and its result; and since because of that if the body and Praanas cease to work; the
body will immediately fall dead.
So how can one act with a body after renouncing all identities and actions?)

÷ी वÎस*ट उवाच
Vasishta spoke

(Rama! You still perceive through the projected shape of a body. So the person labeled as Rama is alive
according to the world.
True! You have no conceptions. But still you are bound by the conceptions of the others that are perceived
all around the physical shape named Rama. You are still in the dream-world of Brahma.
Only when such a projection of a body exists, can you have the ideas of conceptions and non-conceptions.
Only a man who had conceptions can renounce them. You are now free of conceptions which were binding
you till now.
A dead man is also without conceptions. But you are still in the embodied condition and are alive to the
perceptions around you.)

जीवतः क~पनाcयागो य7यते

न cवजीवतः
Fपम1य यथातccवं शण
ृ ु
ू ् ॥

The renunciation of conceptions is possible, only when one is alive in the body;
not when the body is dead.
Now listen to this proper explanation which will adorn the ear of the listener.


(Let us analyze what you generalized as ‘renunciation of conceptions’.)
(What is the first and prime conception that binds a person?
It is the ego or the ‘I’ conception which a person imagines superimposing many ideas around it.
‘I am the son or daughter of so and so. These are my relatives. I am good looking/bad looking. I am of such
and such a character. These are my possessions. I know this much etc etc.
The ‘I’ formed by one’s own imaginations is the first conception.
When a person gets rid of the ego-conception by identifying with the ‘Self’, all other conceptions rising
around it fall off.
Rama! You do not now have the false sense of ego because you are in the Self-state.)

अहं भावनमेवाहः

क~पनं क~पनाÍवदः
नभोथ भावनं त1य संक~पcयाग उ¯यते ॥

Those who understand ‘conception’ say that
the idea of the ‘I’ (the divided idea of the body)
alone is ‘conception’.
The contemplation of oneself as the undivided Self is
said to be the ‘Renunciation of the Conception’.


(What other conception binds a person?
The idea of pleasures found outside in the sense objects.
When a man understands that the blissful principle of Self alone is experienced as pleasure in the outside
world, this ‘taste’ for sense pleasures disappear.
Rama! You do not feel any attraction towards the sense objects, because you are in the Self-state.)

पदाथ रसमेवाहः

क~पनं क~पनाÍवदः
नभोथ भावनं त1य संक~पcयाग उ¯यते ॥

Those who understand ‘conception’ say that
the ‘taste’ felt in the objects of the senses
alone is ‘conception’.
The contemplation of oneself as the undivided Self is
said to be the ‘Renunciation of the Conception’.

(What other conception binds a person?
The conception that the outside world is solid and real!
Rama! You do not see the world as real; as you are in the state of the Self.)

इदं वि1cवÎत संवेगमाहः


नभोथ भावनं त1य संक~पcयाग उ¯यते ॥

Those who understand ‘conception’ say that
the affirmed belief that ‘all this is real’
alone is ‘conception’.
The contemplation of oneself as the undivided Self is
said to be the ‘Renunciation of the Conception’.


(What other conception binds a person?
Memory is another conception that binds an embodied being.
What is memory?
Memory is just some random brain pattern or mental process which makes one think of some event to have
occurred in some past time-mode.
As Brahma alone is the totality of all minds, any thought of Brahma becomes the memory pattern of a
person. Brahma is once again just a random creation Vaasanaa with a random collection of memories or
thought vibrations of the Unmanifest Brahman.
So any memory pattern in the mind of a Jeeva need not be an actually experienced event. It is just a random
mind-pattern which makes him think of it as an event occurred somewhere sometime.
Better dismiss off all such patterns of thought as worthless and forget it. Keep only those memories which
are necessary for the present life. Any other thought about any other event is meaningless.
Rama! You do not have any such conceptions of memory now. You are like a freshly blossomed new

1मरणं ÍवÍ@ संक~पं Îशवम1मरणं Íवदः

त¯च 9ागनभतं
ु ू
च नानभतं
ु ू
च भा¯यते ॥

Know ‘memory’ as the ‘Conception’.
‘Forgetting’ is said to be the greatest good.
That ‘memory’ is of both the experienced and non-experienced events.

ु ू
ु ू


सव मेवाश



महामते ॥

Forgetting all that has been experienced and not experienced,
like a worthless piece of wood,
forgetting everything completely,
remain hidden within, Hey wise one!

(Your question was- How can one do actions when he has no ego, no taste for sense objects, no belief in
the reality of the world, and no memory?
Have you seen how a child behaves? After tiring itself in various games, it comes to the mother exhausted
and sleepy. The mother will bathe him; dress him; feed him; prepare him for bed and so on. The child goes
through all those actions mechanically while sleeping and yet is also awake when going through all those
The boy has no thoughts in the mind; no wants; nothing. The mind is silent there also. Yet he does all the
actions without fault. Act like that child O Rama!)

सवा1मरणमा³ाcमा Îत*टायातेष

कम स

अध स¯त


1प7द इवा¹य1तोपपिcतष

When doing actions that belong to you,
remain without bringing anything forcefully into the mind,
like a child half-asleep,
doing only the routine works.


(When the potter turns the wheel and leaves it to rotate freely at some speed, the wheel will keep rotating
by itself. It has no idea of any purpose. It is just moving as it was doing before, just by force of habit.
Similarly you keep doing what you were doing all these days without any conception binding you to any
action. You just have to remain as a witness, like the potter who left the wheel to move by itself. The body-
mind mechanism will keep doing things they were doing perfectly well forced by past habits.)

Îनःसंक~प9वाहे ण चHं 91प7दते यथा
1प7द1वकम 1वनघ 9ा4सं 1कारवशाcतथा ॥

A wheel moves with speed without any conception of its own;
like that Rama, you also be moving through the actions
by just the past habits of the life.

(Rama! You do not possess any mind now which was acting as a channel for Vaasanaas. You are
completely free of Vaasanaas. Whatever is there in you as the mind is just a burnt rope. It is very pure and
empty of all conceptions. It is in the state of ‘Sattva’.
So without botheration just perceive the world through that pure mind-faculty and do actions that come
your way.)
अÍवqयमानÎचcत1cवं सccवसं1कारमागतः
9वाहपÎतते*वेव 1प7द1व 1वेष

कम स

You do not have the ‘mind’;
but are endowed with ‘Sattva’ state which is without Vaasanaas.
Just move through your actions which come along the way.

(This is the highest state a man can achieve while alive in the body.
This is the state of non-conception.
It is a state where there is no ego; no attraction for sense objects; no hugging to the world thinking it to be
real; and no memories binding one to the time/space prison.)


ऊ²व बाहÍव रौ+ये ष

न च कि°च¯छणोÎत

असंक~पः परं ÷े यः स Íकम7तन भा¯यते ॥

I lift up my hands and shout loudly; yet no one listens to me!
Non-conception is the highest good.
Why is it not practiced by anyone?

(Just you have to analyze the truth of everything. That is all.
Did not Rama achieve that state by just analyzing all the truths as I kept explaining them to him?
Why can’t everyone do it?
This wish fulfilling gem is in the heart of everyone. Why don’t they make use of it? Why is it buried in the
mire of deep ignorance? Come on! Take out the gem! Start analyzing! You will see yourself as all.
You will no more suffer.)

अहो मोह1य माहाc+यं यदयं सव दःखहा

Îच7तामÍणÍव चाराEयो (1थोऽÍप cय7यते जनैः ॥

Alas! The great power of this delusion!
Though this wish-fulfilling gem named ‘Vichaara’
which removes all miseries,
is in their own hearts,
it is discarded (and not used for the benefit of oneself).

(You will know the unreal nature of perceptions. Just try it. You will know it as your own experience.)

अवेदनमसंक~प1त7मये नैव भयताम
ू ्
एतावcपरमं ÷े यः 1वयमेवानभयताम
ु ू ् ॥

Not perceiving the world as real is the non-conception.
Be in the awareness of one’s real nature.
This is the highest good. Experience it yourself.

(You need not do hard penance. You need not wander in pilgrimages. You don’t have to torture your body
by observing austerities.
Just remain silent in the mind. Keep it free of conceptions. In such a state, you will not want even the
kingdom of Indra.
When everything is just a changing pattern of sense perception, what is there to desire anymore?)

Íकल त*णीं

ि1थतेनैव तcपदं 9ा¯यते परम्
परमं य³ साHा7यमÍप राम तणायते

That Supreme state is attained only by staying silent.
In that Supreme level, even a kingdom equals a piece of grass.


(Look at the traveler who is walking in the long road leading towards his destination. He is lost in his own
thoughts of business or family or whatever. But his feet keep on walking. They avoid the thorns, stones and
ditches by themselves. They keep walking in the right direction. They have no will of their own. Yet they
function perfectly. You also can do actions without conceptions O Rama.)

ग+यैकÎन*ट1य यथा पा7थ1य पादयोः
1प7दो Íवगतसंक¯ल1तथा 1प7द1व कम स

The feet of a traveler keep on walking.
The action there is without any conception.
You move through all your actions in the similar manner.

(As if asleep and not perceiving anything willfully, you do all the actions that befall you.)

सव कम फलाभोगमलं Íव1मcय

ु ्
9वाहपÎतते काय 1प7द1व गतवेदनम् ॥

Forgetting all the actions along with their results, as if asleep;
move among the works that befall you,
without maintaining conceptions.


(The tender grass which is floating in the stream may be pushed towards other grass-heaps or separated also
because of the winds. Move among the people around you like that. Do not be affected by anything that
happens in the life. Do not covet anything; do not avoid anything. Be like the grass-shoot which moves
without a will of its own.)


ु ु ्
9वाहपÎतते काय चे ि*टतो7म4तश*पवत
ु ् ॥

Move in the world doing actions
without conceiving anything willfully,
and without getting overwhelmed by the emotions of sorrow or happiness,
moving only like the tender grass-shoot floating in the flood-stream.


(Why does one perform any action? Maybe being forced or by desiring a pleasure through such an action.
Allow, only the organs of action to move mechanically without the mind entertaining any attachment to the
action. Have you seen the wooden puppet moving by a string? It goes on moving its limbs making the
motions of a girl or a boy creating emotions in the immature audience. But by itself it entertains no
emotions actually. Be like that! Move among sense objects like that emotionless puppet without any
attraction towards the world. Perform your actions with utmost perfection, but with the least attachment.)

रसभावनम7त1ते मालं भवत

कम स

दा³य7³मय1ये व पराथ Îमव कव तः

Do not have the least of attachment in the actions.
Be like a wooden puppet doing action for the sake of others alone.


(Have you seen the creepers in the snow season?
They will all be covered with snow. You can see their shapes; but the trees and creepers will not have any
growth-essence in them.
Look at the world also like that; as shapes and sounds without essence.
Just like you are not attracted by a lotus creeper which is covered by snow, do not feel attraction towards
objects of the world which are just changing patterns perceived by senses without any essence in them.)

नीरसा एव स7त

आकारमा³संल+या हे म7ततl लता इव॥

Let all the sense perceptions occur without any essence;
seen only as shapes,
like the creeper in the snow-season.

(Do not entertain any attraction for the sense objects.
Physical actions are inert. They do not bind you in any way. But be careful and do not entertain any taste
for worldly objects. That alone is considered as an action and will bind you forever.)


कव तोऽकव
ु ु
संसारानथ साथ|ऽयं न कदाचन शा+यÎत ॥

If you have attractions for the sense experiences,
whether you are doing actions or not,
this harmful worldly existence will never subside.

(Wind blows fuming the fire in the stove to blaze high and water boils perfectly well.
Here, only the wind keeps blowing. The fire and water mechanically fulfill the purpose without a will of
their own.
You just have to see that you do not entertain any willful conception. That is enough. The mind and the
body will do their respective functions mechanically.
If you function in the world in this manner, no harm will ever come to you. You will not be bound by the
worldly perceptions.)


1प7दसे तदन7ताय ÷े यसे पÍरक~पसे ॥

The wind of non-conception blows;
the fire-mechanism blazes high, making the water boil.
If you act like this, you will surely have endless good.


(This is the greatest accomplishment a man can achieve, where one performs all his actions in his life
without the prompting of the Vaasanaas.)

एतदे व परं धै य ज7म7वरÎनवारणम्
यदवासनम¹य1ता Îनजकम स

कत ता

This is the supremely courageous conduct.
It will get rid of the fever of successive births;
when one perform his duties practicing the Vaasanaa-less state.


(Do actions without being attached to the fruits of actions. Do not abstain from doing the duties that belong
to you.
Renounce both action and inaction.
Do both action and inaction.
Renounce the idea of doership and remain as the witness of all actions of the mind and the body. You will
not be doing any action though you appear to be doing actions.
Perform actions only through the mind and the body; yet remain action-less as the changeless Self.)

मा कम फलबÍ@मा

ते सqगो1cवकम Íण
उभयं वा cयजैतcवमभयं

वा समा÷य ॥

Do not be overly interested in doing actions.
Do not abstain from actions also.
Renounce both and do not take resort to both also.





संक~पनं मनोब7ध1तदभावो Íवम4तता

What more is there to say!
I will brief it out to you.
Conceiving is the binding of the mind.
Absence of it is complete freedom.

नेह काय वाऽकाय मि1त ÍकÎच7न ं क³Îचत

सव Îशवमजं शा7तमन7तं 9ा¹वदा1यताम् ॥

There is no duty or non-duty here, anywhere.
There is only that unborn, auspicious, quiescent, endless principle which is all.
Remain as before in the Self-state.

प°य7कम Þयकम cवमकम Íण च कम ताम्


शा7तमा1व यथासखम
ु ् ॥

Seeing inaction in action and action in inaction,
quietly remain happy
in the state of ‘Pure Consciousness’ which is your nature.

अवेदनं Íवदय|गं


अcय7तं त7मयो भcवा

तथा Îत*ट यथाÎस भोः ॥

Non-conception alone is known as Yoga.
Naturally the mind will die because of that.
Completely be absorbed in the state of the Self and remain as you are.

अवेदन1य शा7त1य जीवतो वा¯यजीवतः
नेह ÍकÎचcकतेनाथ| ं


क°चन ॥

He who does not conceive, who is quiet in the mind,
whether he lives (in this world) or not lives (is in the other world),
there is no difference for him whether he does the ordained actions or not.
(He has no fulfillments lacking.)

यcकमाकम शा7तेऽ7तः शा°वताभेदFÍपÍण
न कम Íण च कमाÍण न कत य Íप कत ता

When the divisions of action and non-action have vanished in you
who are eternal and without divisions by nature,
there are no actions in the actions;
there is no doer-ship in doer-ship.

अहं ममेÎत संÍवद7न दःखतो



यद|ि¯सतं तदाचर ॥

Entertaining the ideas of ‘I’ and ‘mine’ (towards the body),
you will never come out of your miseries.
Without conceiving (the reality of the actions), you will become free.
Follow whatever course you deem fit.

अहं ममेÎत ना1cयलं यदि1त ति¯छवं परम्
पराcपरं िcवदं Îशवादश«दमथ Fपकम् ॥

There is nothing known as ‘I’ and ‘mine’.
Whatever there is, it is the Supreme auspicious state.
All that is seen here is different from the Supreme auspicious state,
and indescribable (as it is non-existent).

यथा पqकमयं सै7यं तथा Îशवमयं जगत्
Îशवपqकमया एव FपालोकमनःHमाः ॥

The world is made of the auspicious Chit like an army (dolls) is made of clay.
The shapes, seeing, mind processes are all just the clay of the auspicious Chit.

(The mind which goes towards perceptions; all other mental processes appearing as connected to the world;
shapes and actions of the perceived world; all are just the shine of the Chit.)
अहं ममेcयतः सारा7नेतरcपरमे°वरात्
असंस4तमÎति1त*ट हा Îशलोदरमौनवत् ॥

Therefore, even the ideas of ‘I’ and ‘mine’
are nothing but the essence of the Supreme Lord.
Remain without an attached mind, ha,
just like the silent inside of the rock.



(Still, Rama was not convinced.
As a realized Sage, he did not own any physical body and did not feel any kinship with any of the beings
around him; so how can he still act in the world?
Why should he perform action at all?
What for?
What will he get by the performance or non-performance of any action? Better remain doing nothing.)

(Action in the present life is the results of actions of endless past births classified as good or bad.
If everything is the auspicious Chit, then what need is there for the action? So a knower has no need for any
action as he has no residue of past Karmas. So renunciation of all actions alone is suited for him. And also,
a knower does not covet any result from the performance of ordained rites.)

÷ी राम उवाच
Rama spoke

अहं ममेcयसgपं

7न1याभावयतः 9भो

कम णां cयागादन

*टाना¯च Íकं शभम
ु ् ॥

Lord! ‘I’ and ‘mine’ are unreal for a knower in the state of the Self.
By renouncing or performing actions, what good or bad is there for a knower?

÷ी वÎस*ट उवाच
Vasishta spoke

(Sage Vasishta now starts clarifying Rama’s ideas of action and inaction.
He asks Rama to define ‘Karma’ and explain how it is to be renounced.)
(“The ordained actions can be avoided; but daily actions are there for the maintenance of the body. How to
avoid them? How can one renounce all actions and remain quiet? Tell me what you mean by the word


यदहं तccवं कथयाश

यÍद जानाÎस तccवेन कम ताविcकम¯यते

Anagha! If I ask you to explain something, how will you answer?
If you know exactly what ‘Karma’ is, then tell me what it is!

Íव1तारः कम णः क|Tq मलं

त1य च Íकं भवेत्
नाशनीयं च Îनपणं

कथं कथय ना°यते ॥

Tell me in detail, what sort of a root it has, how it grows,
by what perfect method can it be destroyed, and how?

÷ी राम उवाच
Rama spoke

(Rama compares Karma to a huge tree with ever-spreading branches.
He explains how the tree should be cut off at the roots if it has to be destroyed.)

य7नाशनीयं Îनपणं


नं च Íवना°यते

भगव7न शाखाÍदÍवकत नैः ॥

That which has to be destroyed completely, Hey Bhagavan,
gets destroyed by cutting off the roots;
not by cutting off the branches etc.

ु ु
नाशनीयं 1वकम खल

मलकाषÍवनाशे न

त¯च न*टं भवcयलम् ॥

A wise man should destroy all his actions whether good or bad,
by cutting off the roots.
Then it gets destroyed completely.

(Rama continues his talk-)

“Brahman! I will tell you what the roots of this Karma-Tree are; by the cutting of which,
it gets destroyed completely and never sprouts again.

This body is the Karma-Tree raised like this.
It is deep rooted in this wilderness of Samsaara.
It is endowed with varied limbs (like hands, feet etc).
The actions of past incarnations are the seed of this Karma-Tree.
It yields fruits continuously in the form of pains and pleasures.
It has fading flowers which are very attractive for just a moment in the youthful state.

At every minute the monkey called ‘Time’ (Destruction) rampages the tree.

When the snow-season named ‘Sleep’ strikes, the leaves called the dreams remain
When the autumn season of old age strikes, the leaves called ‘Desires’ remain subdued
(unable to get fulfilled).

This tree grows in the jungle of ‘Jagat’ (world).
It is surrounded by the parasitical grass of wife, family etc.
The tender parts of the hands, feet, back, lips, ears etc are the red sprouting leaves.
The well-formed leaves (hardened) are the parts of the body like hands and feet, which
always keep moving.
The blood-filled fingers with nerves, bones etc are the tender leaves.
The sharp edged rows of buds namely the nails are like crescent moons and grow again
and again even if cut.

The actions of the past incarnations appear as the body.
The wicked ‘organs of action’ are the knot-filled roots of this body-tree.
They are made of strong bones and are always sunk in the mire of food. They drink the
water of Vaasanaas and are filled with the essence of self-adoration.

The organs of action are the clusters raising from the roots namely the ‘organs of
knowledge’ which are soft; made of tender skin; and firm.
They are five pillar-like structures and spread far and wide.
They are sunk in the mire of Vaasanaas and are filled with the essence of those
experiences; and they are wild and uncontrollable.
They are rooted in the big pillar like structure called the mind which spreads over all the
three worlds.
There are veins in the form of five streams namely the five senses oozing out many
essences (sight, hearing etc).

(After the description of the Karma-tree, Rama now talks about the primary root of the tree which has to be
cut off without a trace.
Rama says: The root of this Karma-tree is the Jeeva who performs actions in the perceived world.
How does the perception occur? Because of the perceiving consciousness! So it becomes the root of all.
But it is rooted in the Brahman.
Brahman has no root.)

(Perceiving Consciousness (individual ego) alone is the cause of the action-tree and it perceives a particular
world because of the result of past actions rising from the ignorance of the Self.
Since Rama is realized, the perceiving consciousness which causes the Karma has to be absent. So he has
no Karma that needs to be performed.
This is Rama’s argument.)

त1य मलं


चे cयो7मखÎचदाcमकम
ु ्
चे cय1यचे तनं मलं

सव मलैककारणम
ू ् ॥

The root of all this is the ‘Jeeva’ (the embodied entity)
the ‘principle of consciousness’ turned towards the perceptions.
Perceived phenomenon is caused by the consciousness (Chit)
and it is the root of all roots.


ñ[म मलं

यcत1य मलं

न Íवqयते

The root of this perceiving consciousness
is Brahman (the point beyond all perceptions and limitations)
which itself has no root;
as it is without a name,
as it is without end;
as it is pure; and as it is the only reality.

(Actions are caused by the ‘perceiving consciousness’ namely the ‘individual ego-consciousness’. That is
due to the ignorance of the Self.)

सवषां कम णामेवं वेदनं बीजमcतमम
ु ्
1वFपं चे तÎयcवा7त1ततः 1प7दः 9वत ते ॥

Therefore, for all actions the ‘perceiving principle’ is the prominent root.
By perceiving oneself (as a limited ego,)
the movement called action happens.

(If one was not ignorant, one will not regard himself as individual and one will not perceive this world
appearing as Vaasanaa-fields. So if a person is realized, there are no Vaasanaas that prompt him to action;
there is no ego; no agent of perception.)


चे तनमेवाqयं कम णां बीजम¯यते

ति1म7सÎत महाशाखो जायते दे हशाि~मनः ॥

Sage! The principle of perceiving consciousness alone is said to be
the fore-most root of all actions.
Only by its presence do the huge branches of the ‘body-cotton tree’ grow forth.

एत¯चे तनश«दाथ भावनावÎलतं यÍद
तcकम बीजतामेÎत नो चे cसcपरमं पदम् ॥

The action sprouts only when this perceiving consciousness is enveloped
by the meaning of the word as the ‘ego and doership’ (I do the action and I will get the result);
otherwise there is only the Supreme state of reality.

ÎचÎत°चे तनश«दाथ भावनावÎलता यÍद
तcकम बीजतामेÎत नो चे दाqयं परं पदम् ॥

The action sprouts only when this ‘perceiving consciousness of Chit’ is enveloped
by the meaning of the word as the ‘ego and doership’ (I do the action and I will get the result);
otherwise there is only the Supreme state which is the source.

त1माqवेदनमेवेह कम कारणमाकतेः

यदे तcकम णां 9ो4तं cवयैवो4तं मनी°वर

Therefore, ‘perception of the limited identity of the body’
alone is the cause of the Karma.
Whatever has been said by me is what you taught me Hey Lord of Sages!


÷ी वÎस*ट उवाच
Vasishta spoke

(According to Rama, perceiving consciousness alone is the cause of all actions. Ignorance leads to actions.
When ‘Self’ is realized, there is no perceiving consciousness. Only Brahman is there. So where is the
perceived world or perceiver? Where raises the question of action or inaction?

Vasishta argues back-
True, you are in the Self-state. But you are still perceiving me, this court-room etc. The perceiving
consciousness perceives perceived phenomenon. How can you get rid of it as long as the body is there
acting as a channel for these perceptions?
You just cannot sit statue like and abstain from action. The body itself is vibrating with Praana. How can
you not do anything? How can you renounce anything?)


अ1य राघव स+म1य

कम णो वेदनाcमनः
क1cयागः Íकमन*टानं

याव£ेहÎमÎत ि1थतम् ॥

As long as the body is there (as a perceived object),
what can be renounced or
what can be practiced
to renounce the action of the subtle principle of consciousness (namely perception)?


(And since you perceive, you will have the ideas of outside and inside. You will perceive yourself as
different from all. Yes, you know that the perceived phenomenon is unreal. Yet you are seeing it still.)

य¯चे cयते न


बÍहर7त1त°च भयते

सcयाकारमसcयं वा भवcवाÍहतÍवHमम् ॥

Whatever is perceived will necessarily have the divisions of inside and outside,
whether the forced delusion is real or unreal.


(Of course you can argue that whatever is perceived is delusion; and non-perception is the best course to
renounce it all.
However, such argument is not practical.
Whether you call it a delusion or not, you will perceive the world as long as the body-image is maintained
by the mind.)
न चे cयते चे cतदलं Hमाद1मािqवम¯यते

Hमः सcयो1cवसcयो वा Íकं Íवचारणयानया ॥

If one does not perceive, then definitely one will get out of this delusion.
The delusion may be real or unreal! What use is such an analysis?


(Of course Chit alone appears as all this.)

एत¯चे तनमेवा7तÍव कसcय{वHमैः

वासने¯छामनःकम संक~पाqयÎभधाcमÎभः ॥

This consciousness alone blossoms inside and produces these delusions,
called Vaasanaa, desire, mind, action, conception etc.


(Whether one is a knower or an ignorant wretch, mind of an embodied person will exist as the body and its
perceptions. You cannot just wish it away.)



दे Íहनो दे हगे हके
आदे हं Íवqयते Îचcतं cयाग1त1य न Íवqयते ॥

Whether one is enlightened or not enlightened,
when the embodied one is inside the house of the body,
the mind completely fills the body.
One cannot get rid of it.

(Whether one has knowledge or remains ignorant, the body-projection of the mind is there in both the
states. Till the body falls by itself and one reaches the ‘Videha Mukti’ state, the knower also is bound by
the perceptive world. His mind will continuously project the world around him. His body also is a
projection conceived by that particular pattern of the mind; and the knower will perceive the body and the
connected projections as before. The ignorant of course surely perceive the body as their own identities;
and always believe that they live in a solid stable world.
Therefore a knower, who knows the unreality of the world, simply cannot discard the body, the moment he
realizes the Self. His mind’s first projection is the aggregation of senses and the body which contains


(How can you just make the body vanish, when you are living and perceiving the world through it?

जीवतां त1य संcयागः कथं नामोप¯qयते ॥

When one is living, how is it possible to get rid of the body completely?


के वलं कम श«दाथ भावनाभावने सÎत
कमाकम cवमcस7य
ु ृ
1वयमेव भवcयजम् ॥

As the very meaning attached to the word ‘Karma’ itself is absent
in the realized Sage,
he discards both the idea of action and inaction and
remains as the unborn Self.

(Living means the perception of the world through the tool of the body. When alive you cannot be without
the body. The only difference between a knower and the ignorant is the idea attached to the word ‘action’.
An ignorant man is attached to the action; is anxious about the result; and so on. But the knower sees the
world as just a play of the mind and remains established in his quiescent nature. For him ‘Karma’ means
just the movement of the ‘Karmendriyas’ at appropriate times and he goes through the scenes of the world-
stage as if asleep.
He is like an actor acting in the world-drama. Though perfect in all emotions, actions and words, the actor
on the stage knows the unreal nature of the stage. He has no ownership towards the actions he performs or
the objects he perceives on the stage. So is the world for the knower.


(What is there to renounce at all?)

असंभवÎत संcयागे कम णो यः करोÎत Íह
इदं कत ¯यताcयागं न ÍकÎचcतेन ं तcकतम

् ॥

As there is no action that can be renounced,
he has no need to renounce the idea of doer-ship at all.

(Liberation does not mean that the body and world will vanish off the moment you know the truth. The
mirage waters are seen by all who have eyes. The fools run after it; the wise do not. The knowledge that the
mirage waters are unreal will not make one not see the waters.
So is the world-perception. The belief in the reality of the world is completely destroyed in a knower. He
has no attachment or attraction for the world. But his senses do not stop their functions. The world just does
not vanish off in a ‘poof’.)


बोधाÍददं तासंÍवcतेः 1वयं Íवकलनाcत

जगत1तं Íवद1cयागम

सqगं मोHमेव च॥

As the idea of reality in the perceived world is completely destroyed in him,
he has no attachment towards the world.
That alone is said to be the liberated state.


(Rama! You argued that the perceived world is perceived by the limited ego and that a realized man is in
the state of Brahman; so he will not perceive the world.
But you the realized Sage, still perceive the world. That is why you are conversing with me. There is no
ego in you. What is getting perceived by you now?)

वेदनं सÎत संवेqये सगादावेव वेqयTक्
नोcप7ना Íवqयते नैव त1मािcकं 4वेव वेदनम् ॥

Even if the perception act is there of the perceived world,
the perceiving agent of the world etc does not arise at all.
Therefore what gets perceived?

(Rama! You are not the ignorant perceiving limited ego. You are in the state of Chit. You do not perceive
anything as expressions of Vaasanaa-fields. You are just conscious of the world as a witness.
Where is the so-called perceiver who has to renounce the perceptions?
Whatever is defined by you as perception is the shine of the Chit (you) which is your very nature; like the
heat of the fire, or the fluidity of water.)


(Rama! There is no ‘perception-act’ happening in you who are in the state of the Self. You are just
conscious of the perceived world as Brahman-state. That is all. Nothing gets perceived by you as you are
not the perceiving consciousness. There is no willful action proceeding from you, the state of Brahman.
You are just in the quiescent state of Brahman. So how can you be the perceiver connected to the
perceiving action and the perceived phenomenon?)


संcय7य Fपं यqवेदन1य वै
न वेदनं त7नो कम त¯छा7तं ñ[म क³यते ॥

That state of perception which is not rising towards the perceived phenomenon
is not actually the ‘perception’.
That is not an action. That is the quiescent state of the Brahman.


(Rama! There are no three separate divisions called the perceiver, perceiving action and the perceived
object. The very perceiving consciousness or the limited idea of ego is the so-called ‘Action’.
When this perceiving consciousness or ego reflects in the intellect, it appears as this world phenomenon.
Liberation means- ‘not being the three-fold division of perceiver, perceiving and perceived’.
You are not the limited ego.
You are not doing any action at all.
What is there to renounce or accept?)

चे तनं 9ो¯यते कम संसcयाHÍवकाÎसतम

अचे तनं Íवदम|Hं

7नं 9cये वोपदे शगीः ॥

Perceiving consciousness alone is known as ‘Karma’;
because, that alone reflects in the intellect etc like the sky seen in the water.
Non-perceiving alone is termed liberation.
This is the instruction given to the knower.



(Rama! Though you are conscious of the body and the perceptions connected to it, you are not performing
the action. You are not the perceiving limited ego. You are Brahman. There is nothing for you to renounce.
Renunciation or non-renunciation has no meaning for you in your Supreme state of existence.)

cयागो Íह कम णां त1मादादे हं नोपपqयते ॥

Therefore the renunciation of the action is not there,
even when the body exists.

(Rama! For the ignorant, the perceiving consciousness is tainted by the Vaasanaas and they are
continuously experiencing their own Vaasanaa-fields. They cannot escape those Vaasanaa-fields. Their
Karma-tree never can be cut off. It grows wide and tall spreading its branches everywhere and they go
through many births endlessly.)



कम त7मलं

तैन म¯यते


1वकम णः संÍव7मनसो वासनाcमनः ॥
सा चादे हं सम

¯छे cत


बोधा7न श4यते
राम के वलमेषा7तः कम मलकरा

परा ॥

Those who are attached to the Karma are not freed of the roots.
The root of one’s action is the ‘perceiving mind of the nature of Vaasanaas’.
That cannot be cut off when the body is there,
except through knowledge.
Rama! This alone is the root of all other Vaasanaas.


(Rama! A person who wants to cut the prime root of this Karma-tree should analyze the nature of the ego
or perceiving consciousness. He must free himself from the onslaught of Vaasanaas. Then he will stop
perceiving the Vaasanaa-fields. The root of the Karma-tree remains destroyed for him as he is no more the
perceiving consciousness but stays as Brahman.)


1वयcनेन Íवचाय ते
तेन संसÎतवH1य
ृ ृ

Íवत7यते ॥

This subtle consciousness can be analyzed with effort through non-perception.
Through this method, the source root of the perception-tree gets destroyed.


(Rama! Brahman alone is. There is no second.
What can Brahman renounce? What can a realized man who is in the state of Brahman renounce?)

अचे तनाकाशमन7यदे कं तदे वमि1त िcवदमथ ह|नम् ।
तq¯योमFपं यत एतदे वं Îनरामयं चे तनसारमाहः

That alone exists
which is non-perceiving, empty, second-less, and one.
All this is meaningless.
As it is of the nature of emptiness, it is said to be the essence of consciousness
which is without afflictions.


÷ी राम उवाच
Rama spoke

(Rama argues back.
If Brahman alone is, then there cannot be this perceived phenomenon.
How can one be in the state of Brahman and still experience the world of perceptions?
When real alone is, how can unreal exist along with it?)

अवेदनं वेदन1य मनी7g

ÍHयते कथम्
नासतो Íवqयते भावो नाभावो Íवqयते सतः ॥

Hey Best of Sages!
How can you make the perceiving as non-perceiving?
The unreal does not exist; and the real never ceases to exist.

÷ी वÎस*ट उवाच
Vasishta spoke

(Vasishta answers back Rama.
Rama! Yes, what you say is true.
Brahman alone is and the perceived world is not at all there.
You know this already. So where is the perceived world for you?)

नासतो Íवqयते भावो नाभावो Íवqयते सतः
यदा तदै व सकरं

वेदनावेदनं 1वयम् ॥

The unreal does not exist; and the real never ceases to exist.
When this is realized, then the non-perceiving of the perceiving is there naturally.


÷ी वÎस*ट उवाच
Vasishta spoke


(Rama! First understand what the word ‘perception’ means.
Perception means the prison of Vaasanaa-fields. You are out of it. So you do not perceive anything.
The shapes and sounds around you are not binding you anymore, because they are not your Vaasanaa-
fields. You have no Vaasanaas at all. Your mind is just doing its job through the senses.
You are seeing something; hearing something; smelling something and so on.
In what way are you affected by them?
Take the example of the snake seen in a rope.
When you know that the rope alone was seen by you as the snake, will you be afraid of the rope again?
Yes, you may still see the rope dangling like a snake; but you know fully well that it is just a rope.
Perceptions are like the snake seen in a rope.
Only the ignorant men fear the snake. For the knower, there is no snake at all.
There is only the rope.
The real never ceases to exist and the unreal is never there.
Only the ignorant men go after the mirage waters.
For the knower, there is no water at all in the mirage seen.
The real never ceases to exist and the unreal is never there.)

एतौ वेदनश«दाथl र7जसप Hमोपमौ


ÍवÍ@ मगत*णा+भसा
ृ ृ
समौ ॥

These two-‘the word - perception’ and ‘the meaning attached to it’ are
like the delusion of the snake seen in the rope.
They both arise falsely like the water in the mirage.


(Rama! When one does not get deluded by the snake seen in the rope or the water seen in the mirage, there
is no fear from the snake or desire for the water. Those who believe in the reality of the snake or the water
suffer much. So be aware of the truth of the Self always. Do not ever see the snake; see always the rope.)

अबोध1cवनयोः ÷े या7बोधो दःखायते

त1माcसदे व बq²य1व


राघव ॥

If one does not perceive these two- the word and its meaning (differentiations)
it leads to one’s good (Self-state).
Their knowledge gives only pain.
Therefore always understand only the truth.
Do not understand the unreal Raaghava.


(Rama! The awareness of the perceived world as real, means pain.
‘Perception’ means the perceiving consciousness experiencing Vaasanaa-fields as the perceiver, perceiving
and perceived. When one is free of the word ‘perception’ and its meaning, when one remains as the Self
without experiencing Vaasanaa-fields, he is free. He does not ‘perceive’ any more. He does no ‘action’.
Do not be aware of the reality of the perceived world.
Remain as the Self. You will then not perceive anything. You will not do any action.)

ज7तोवदनश«दाथ बोधो दःखकरः


7ि¯तश«दाथ बोधं Îत*ट यथाि1थतम् ॥

The awareness of the reality of the word ‘perception’ and its meaning-
is extreme pain.
Cut off the (common) understanding of the word ‘perceiver’ and its meaning;
and remain as you are.


सवावबोधावसरे 7नि¯तश«दाथ योÍरह
Îनवाणोदय इcये व परमोÎमÎत शा+यताम् ॥

At the time of acting through the perceptions also,
remain quiet with the knowledge that everything is the state of the Supreme Self,
like ‘Om’ is the source of all words and their meanings.


(Rama! What is good or bad in the perception for a realized Sage?
What is good or bad about the snake which is not there at all?
What taste is there in the mirage-water which is not there at all?)

ु ु
1वं नाशनीयं ÍववेÍकना
त7ना1तीcयवबोधेन तccव7नानेन Îसq²यÎत ॥

A discriminating Sage should destroy
both the ideas of good and bad attached to his action,
through the understanding that it is not there at all.
That becomes possible through the realization of the truth.


(Rama! Cutting off the roots of ‘Karma-tree’ means the knowledge of the truth of the Self. When in the
Self-state there is no ‘action’ at all; there is no Vaasanaa-manifestation at all.
Through enquiry, through the analysis of the real nature of the Self, the Karma-tree gets destroyed.)

कम मलÎनकाषेण

संसारः पÍरशा+यÎत

यावcकम न Íवqयते ॥

By cutting off the roots of the Karma,
the worldly existence perishes.
When one analyzes and searches for the Karma, it does not exist at all.

(Rama! Fruit means the marrow, seed, skin etc.
Brahman is the perceived world, mind etc.)


Íब~वम7जा7ति°चcतसं7नां यदाcमÎन
करोÎत तqयथा Íब~वा7न 1व~पमÍप Îभqयते ॥

The principle of consciousness projects the mind etc within itself,
yet not differing from them in the least;
like the marrow of the Bilva fruit creates the seed etc within itself
not differing from them in the least.

(BhooLoka means all the lands, islands, oceans and mountains on it.
Similarly, Chit means all that is perceived also.)

न यथा संÎनवेशा7तः संÎनवेश1ततः पथक

तथा नभोथाÍद पथq

न पर1मा7मनागÍप ॥

Whatever is within an object is not different from the object,
like the JambooDveepa etc which are in the ‘BhooLoka’ do not differ from it.
The space and the objects within it do not differ from the Supreme Self in the least.

यदे वा+भ1तदे वा7तg वcवमपथ¹यथा

Îचccवमेव तथा Îचcतं तgपcवाcतदथ योः

The water is not different from the liquidity within it.
So also, the principle of consciousness alone is the mind,
being that itself and is the true meaning of the term ‘mind’.

यथा gवcवं पयÎस यथाऽऽलोक°च तेजÎस
तथा ñ[मÞयत{ावम् Îचccवं Îचcतं च Íवqयते ॥

Like the fluidity in water,
like the light in the fire,
the consciousness and mind exist in Brahman as not different from it.

चे तनं कम तc1वा7तÎन म लं

उदे cयहे तकं

त¯चे 7नोÍदतं त7न Íवqयते ॥

The function of the Chit is only to reveal some perceived phenomenon.
That alone rises within itself without any cause,
like the baseless delusory appearance of a spirit;
and it does not exist as a reality.

(चे तयतीÎत Îचत् - makes one aware of an object. Revealing of an object is the ‘Kriyaa’ function of the
(Mirror means that which reflects. Brahman is that which shines forth as the perceived phenomenon.
You cannot be the mirror and renounce the reflections. How can the mirror renounce its own nature?)


(Rama! There is no cause for this nature of Chit which reveals the perceived phenomenon.
It is all this; yet remains untainted by all this.

Mirror contains countless reflections.
The (ignorant) reflection in the mirror does not know that it is the mirror in essence. Imagining itself to be
different from other reflections, it suffers conceiving other reflections through desires and attachments.
It is not even aware of the mirror which is its essence.
A (realized) reflection which knows that it is the mirror in essence, sees the reflections; but is not bound by
them. It knows the space, time, divisions, seen in the mirror are also, the mirror in essence.)

चे तनं कम त¯चे त{ाÎत 1प7द इवाÎनलः
अहे तकं

यदाcमैतqबÍहर7त°च साथ धीः ॥

The function of the Chit is only to reveal some perceived phenomenon.
Therefore this perceived world appears like a vibration in the wind without any reason.
The outside, inside etc all mean the same Self.

(Rama! This perceiving consciousness or the ‘Karma’ alone appears as the body. This individual ego alone
spreads out as this world.
When you are not the individual ego but the Self-state, there is no ‘Karma’ at all. )

Íव1तारः कमणां दे हः सोऽह7ताcमा ससंसÎतः

अचे तनानह7cवेन शा+यcय1प7दवातवत ् ॥

The expansion of this function alone is the body.
That alone is the individual ego-self,
branching out as the world.
Without perceiving, without ego,
it subsides like the motionless wind.


(By understanding the false nature of the perceived world one does not get destroyed himself. He remains
as the Supreme Self witnessing the game of the world.)

अचे तनादन7ताcमा भcवा




ु ् ॥

By not perceiving,
the realized knower becomes the endless Self
and remains like a rock.
Uproot the tree of Samsaara like the boar digging away with its frontal horn.

कम बीजकलाकोशcयाग एवं कतो

ना7यथा राघवा7त1ते शा7तम1त

सदा ि1थतम् ॥

This is how the hollow which contains the seed of Karma
gets destroyed; not otherwise.
Raaghava! Let the root of Karma which is of the nature of perception,
remain subdued in your mind always.

कम बीजकलाcयागे cवेत1माÍदतराcमÎन
अÍवqयमाने जीव1य त77नैÍव Íदतव1तÎभः

शा7तैन ग[यते

ÍकÎच7न ं च संcय7यतेऽÍप च॥
cयागादानेन जानि7त तत1तैः शा7तमानसम्

7नय थाि1थतमा1यते
ÍHयते च यथा9ा¯तं ना¯ये तैः ÍHयतेऽÍप च॥

When the essence of the Karma-seed (Vaasanaa based ego) is renounced,
the other perceived part of the Self remains absent for the Jeeva.

The Knowers of the Self who have subdued their minds
do not accept anything; nor do they reject anything
through renunciation or acceptance.

With a subdued mind,
with hearts empty like the sky,
the knowers remain as they are (in the state of the Self).

They just do whatever needs to be done (in their position of life.)
Or, they do not do anything at all.

9वाहपÎततं सव 1प7दते शा7तमानसम्
तेषां कमि7gयाÞये वमध सं स¯त ु
बालवत् ॥

The grass and sticks carried by the floods move without any will of their own.
So do the organs of action move in the ‘knowers with subdued minds’,
like the movement of limbs in a child, which is half-asleep.


(Rama! Once you know the bliss of the Self, you will no more be attracted by the perceived world and its
objects. You will not bother about them at all. They do not exist for you, though mechanically perceived by
the senses.
The ignorant excel in perceiving; the knowers excel in non-perceiving.)

रसे Îनवासने ल«धे रसा अ¯यÎतनीरसाः
ना7ति1त*टि7त न बÍहर7नानÎनपणा


After obtaining the taste (of the Self) which is free of Vaasanaas,
all the objects become tasteless.
They stop existing inside or outside
as if the knowers have become experts in not perceiving anything.


(Rama! ‘Perceiving yet not-perceiving’ is known as the ‘Renunciation of action’.
As Brahman you are aware of the perceptions; so you perceive.
As the ego you are not any more attached to these perceptions; so you do not perceive.

The mechanical functions of the sense-organs are not actions at all for you, the realized Sage.
In whatever way they move, what bothers you, the Self, the witness consciousness?)

कम णो वेदनं cयागः स च Îस@ः 9बोधतः

नेतरे णाथ ः Íकं कतेनाकतेन
ृ ृ
वा ॥

Such a perception alone is known as the renunciation of action.
That is achieved when one becomes enlightened.

The actions done otherwise
(through the movement of the body and its limbs)
are not real.

What is the difference in their action or non-action?


अवेदनसंवेqयं यदवासनमाÎसतम्
शा7तं सममन~ले खम
ु ् स कम cयाग उ¯यते ॥

When perceptions are not perceived,
when one has no Vaasanaas at all,
when the mind remains silent and equal at all times,
when action and non-action both remain undifferentiated,
it gets known as the renunciation of Karma.


(Organs of knowledge reveal the world. Organs of action function as per the situation. But nothing will
make a long-standing impression on you.
You will just pass through those actions but not carry their burden in your mind.)


स+यक् ÎचरÍव1मतकम वत

ि1थतं 1तंभोदरसमं स कम cयाग उ¯यते ॥

That alone is known as the renunciation of Karma,
where the action does not get remembered again, like an action long-forgotten,
and stays like the belly of the pillar (unaffected).

(Rama! The ignorant fools pretend to be the teachers and advise the cessation of body actions, like
remaining silent, starving, standing, etc which in no way benefit the aspirant. Such men who resort to the
control of organs of action and keep alive the mind and its Vaasanaas, are doomed forever.)

अcयागं cयागÎमÎत ये कव ते

¯यथ बोÎधनः
सा भqते

ता7पशन7ना7कम cयागÍपशाÎचका

The devil of Karma-Tyaaga will devour those ignorant creatures
who wastefully perform non-renunciation as renunciation,
with wrongly understood knowledge.


(Rama! Those who have attained the state of the Self, have renounced the Karma at the root-level. They are
not affected by the normal workings of the organs of action. Their minds do not have any Vaasanaa-taints. )

समलकम cयागे नैव

ये शाि7तमाि1थताः
नैव तेषां कतेनाथ|

ना कतेनेह

क°चन ॥

Those who have attained the peaceful state,
by renouncing the Karma at the root-level,
have no meaning for anything done or not done.



कम बीजकलाÎमÎत
Îनcयमेकसमाधान1त77नाि1त*ट7cयतः सखम
ु ् ॥

Completely uprooting the seed of the Karma without a trace,
the knowers of the Self remain always in the state of equanimity and peace
and are blissful.

9वाहपÎतते काय ईषc1प7दा अत7मयाः
घण माना

इव Hीबा य7³संचाÍरता इव॥

They slightly move without any attachment in the duties that come to their lot,
similar to a man shaking in drunken stupor
or like human-shaped wooden dolls functioning through some mechanical device.

(These knowers are infatuated by the embrace of Liberation-Goddess and are always in stupor.
They are not aware of what they are doing on this earth. Mechanically they go through all actions, lost in
the bliss of the embrace of their beloved Goddess named liberation.)

मोHल++या ÍवलाÎस7या ¯यसनोपहता इव
अध स¯त9ब@ाभाः
ु ु
काम¯यवÎनमागताः ॥

They act as if half asleep and half awake,
somehow moving about on the earth,
as if lost in the infatuation of the charming lady namely
the beautiful Goddess of liberation.



(Rama! Cut at the root-region of Karma-tree; not the branches.)


पÍरcय4तं तccय4तÎमÎत क³यते

काष1cयागो यः स शाखालवनोपमः ॥

That alone is said to have been renounced completely,
which has been renounced from the root-level.
The renunciation which does not destroy the root
is equal to the cutting of the branches only.

ृ ू
कम पादपः

शाखासहPेण दःखाय

पÍरवध ते ॥

The tree of Karma which is not cut off at the roots,
but where only its branches get sliced off,
rises in manifold ways with thousands of branches.

अवेदनाcमना तेन कम cयागोqग Îस²यÎत
Hमेण नेतरे णात एतदे वाहर7भव ॥

He alone, who does not perceive (as the Vaasanaa-bound ego),
will achieve ‘Karma-Tyaaga’, dear Rama; not through any other means.
Therefore practice that only.


(Without destroying the Vaasanaas and controlling the mind, renunciation of action is not possible.
If any one performs wasteful austerities just controlling the organs of action, he is a hypocrite or is a
misguided aspirant. He will fool himself and others if he is controlling only the organs of action.)

ये cवेवं कम संcयागमकcवा7यc9कव ते
ृ ु

अcयागं cयागFपाcम गगनं मारयि7त ते ॥

Those who do not do the complete ‘renunciation of Karma’ and resort to other practices,
pretend to do something which looks like renunciation,
but which actually is non-renunciation.
They keep hitting at the empty sky (wastefully).

बोधाcमकतया कम cयागः संपqयते 1वयम्
द¹धबीजा ÎनÍर¯छो¯चै रÍHयैव भवेिcHया ॥

‘KarmaTyaaga’ naturally occurs by itself, when one attains enlightenment.

Even if great works get performed,
a knower’s action will be like a burnt up seed
as he is completely free of desires.


(Rama! A person gets pain or pleasure from the actions, because his mind is tied to the ‘taste’ which it
superimposes in the sense objects.
Observe the stick tied to the rope which is used in the well to lift the water.
All the difficulties start for the stick, the moment it gets tied to the horrible rope. Then it starts lifting the
water up; pours it into the canal, thus watering the fields; fields yield crop and the stick thinks it has
obtained the result; cries if the crops fail and laughs if the crops are plentiful.
In the same way, the ‘mind-stick’ is tied to the ‘taste-rope’. It keeps imagining that the objects are filled
with joy and taste. It keeps on enjoying sense pleasures or rather imagines that it is enjoying. It is sad
sometimes; happy sometimes. But the experiences just vanish away into nothing leaving the mind empty
and forlorn. What did the stick gain by lifting waters by holding on to the rope? Nothing!)

ब@ीि7gये Íहतं

कम सफलं रसभावनात्
वेि*टत¯यं कदा+नेव

1प7दोऽ7यो Îन*फलोqगजः ॥

The actions done by the organs tied to the mind yields results
because of the feeling of taste.
The stick in the well tied by a horrible rope will do
the action of lifting water, pouring it on the field etc and gets the fruit of the field.
Other (unattached) actions done by the organs do not yield such results.


(A knower is not bothered by the dramas in the world-stage.
He remains alone as the Self even in a crowded city. His mind is silent at all times.
The ignorant even when he is alone in the forest will be filled with over-flowing desires and thoughts
connected to them.)

कम cयागे ि1थते बोधा7जीव7म4तो


Îत*टcवरÞये वा शा+यcव¹ये त

वोदयम् ॥

The JeevanMukta who has ‘renounced the Karma’ through knowledge
has no Vaasanaas.
He remains the same whether he is in the house or a forest;
whether riches leave him or seek him.

गे हमेवोपशा7त1य Íवजनं दरकाननम
ू ्
अशा7त1या¯यरÞयाÎन Íवजना सजना पर|

For a man of quiescence,
the house itself is a distant unpopulated forest.
For the ignorant agitated man,
even the deserted forest will be a city filled with people.


(The mind of the ignorant man is tainted with attachments, desires, greed, hatred, arrogance, envy etc.
But this tainted mirror is very good in reflecting the entire world of mountains and rivers in it.
The mind of the knower is taintless and pure. It does not reflect any world at all. )

ÍवÍवधकाय Íवकारदशामयी सपरपcतनमÞडलपव ता

ु ु
इव 9ÎतÍबि+बता (Íद भवcयमला मÎलने मह| ॥

The entire world
with its varied states of actions and agitations
and filled with the towns, cities, kingdoms and mountains,
reflects clearly in the tainted heart of the ignorant
as in a mirror.



÷ी वÎस*ट उवाच
Vasishta spoke

साह7ताÍदजग¯छा7तौ बोधे संÍवcकलाcमÎन
संशा7तद|पसंकाश1cयागः Îसq²यÎत ना7यथा ॥

When the world with all its counter-parts of ego etc subdues
in the perceiving mind through enlightenment,
like the light of the lamp snuffed out by the absence of oil,
then only the renunciation becomes possible.

न cयागः कम संcयागो बोध1cयाग इÎत 1मतः

अजगc9Îतभैकाcमा योऽनहं ताÍदर¯ययः ॥

Renunciation of just physical action is not true renunciation.
Only the renunciation of perceived awareness is known as true renunciation.
In that state the world is not perceived as real.
It has no Ego-taint.
It is the changeless state of the Self.

अयं सोऽहÎमदं त7म इÎत Îनः1नेहद|पवत्
शा7ते परमÎनवाणे 9बोधाcमेÎत Îश*यते ॥

‘This one is so and so’ ‘I am like this’ ‘That is mine’
When all these ideas get removed like the oil removed from the lamp,
the Supreme state of beatitude of the nature of knowledge alone,
remains left over.

अयं सोऽहÎमदं त7मे शा7तÎमcये व य1य नो
न 7नानं त1य नो शाि7तन cयागो न च Îनव Îतः

‘This one is so and so’ ‘I am like this’ ‘That is mine’
When all these do not get subdued in a person, he gets no knowledge.
He has no peace. He never can accomplish true renunciation.
He never gets liberated.

ममेदमयमेवाहÎमcये तावÎत यः Hयः
बोधाcमा Îशवमाशा7तं त1माद7य7न Íवqयते ॥

‘This is mine’ ‘I am of such characters only’
When these ideas get destroyed,
there remains then,
only the auspicious state which is completely quiet and is of the nature of knowledge
and nothing else other than that.

अहमंशे Íवदा Hीणे सव मेव Hयं गतम्
न ÍकÎच¯च ं 4वÎचcHीणं Îनवाणैकघनं ि1थतम् ॥

When the ‘I’ taint gets destroyed through knowledge,
everything gets destroyed.

Actually nothing ever gets destroyed and only the ‘Supreme without any taint’ remains.


(How does one get rid of this ego or perceiving consciousness?
For every ‘I’ thought, counter it with a ‘Not-I’ thought.
It is the easiest way to get rid of it.)

अहि+वदनहि+वccवादे व शा+यcयÍव¯नतः
एताव7मा³सा²ये यं ÍकÎमवेयं कदथ ना ॥

The idea of ‘I’ gets subdued by the idea of ‘Non-I’, without any problem.
That much alone has to be practiced.
Why suffer unnecessarily all other hard practices?


(‘I’ and ‘Not-I’ – individual ego and the Supreme Self - both are Chit in essence.)

अहं नाहÎमÎत Hाि7तन च ÎचccवाTतेऽि1त सा
Îचccवं चाकाशÍवशदमतः 4वैषा Hमि1थÎतः ॥

The delusion of ‘I’ and ‘Not-I’ is not there without the Chit state.
Chit-state extends like the sky.
Then, why this delusion?


न Hमो Hमणं नैव न Hाि7तHामकोऽि1त वा
अनालोकनमेवेदमालोका7नेदमि1त ते ॥

There is no delusion; no rotation; no illusion; no rotator.
This is there because of ignorance.
Through knowledge it never is there for you.

ÍवÍ@ Îच7मा³मेवेदमसgपोपमं

तेनालं मौनमा1वैवं सव Îनवाणमा³कम् ॥

Know this perceived phenomenon itself as the nature of Chit,
which spreads out as false phenomenon.
Therefore remain completely silent as everything is only the
‘Chit-state without any taint’.

ये नैवाश

Îनमेषेण cवहÎमcये व चे तÎत
ते नै व नाहÎमcये व चे Îतcवाश

न शो¯यते ॥

Through that which knows the ‘I’ in a second,
by that alone understand ‘Not-I’ and do not grieve ever.

1वभावमा³Íवजये 1वयं य1य न वीरता
त1योcतमपद9ा¯तौ पशोñ Íह

कथै व का ॥

If one does not express his valor by conquering his own mind,
what chances are there for him or the dumb animal
in attaining the excellent state of the Self?

षqवग| Îनिज तः पव

ये नोcतमÍवदा 1वतः
भाजनं स महाथानां नेतरो नरगद भः ॥

That excellent man of knowledge who has conquered his mind and senses alone
becomes the receptacle of great states;
not the other human shaped donkey.

य1य 1वा7तम नोविcतज|यमाना

Íवषयः स Íववेकानां स पमाÎनÎत

क³यते ॥

He alone is truly known as a perfect man,
who tries to subdue or already has subdued the agitations of the mind.
He will indeed attain the true knowledge.


(Every thought that rises in your mind when perceiving the world, is like a stone thrown into the huge
ocean. It immediately vanishes to be seen never again. Do not hug the stone and drown along with it.
Keep yourself detached from the mind and its thoughts. Remain as a witness for all the functions of the
body and the mind.)

अथ| TषÍदव+भोधौ यो य आपतÎत cवÎय
त1मादे व पलाय1व नाहÎमcये व भावयन् ॥

Whenever a thought arises, run away from it,
looking at it like a stone thrown into the ocean,
not-identifying with it instantly.

यो यो भाव उदे cय7त1cवÎय 1प7द इवाÎनले
नाहम1मीÎत Îचqवccया

तमनाधारतां नय ॥

Whenever a thought rises in you like the movement in the wind,
immediately counter that thought with the thought ‘Not-I’
and make it support-less.

(Do not make statements like – ‘I want to realize the Self. It is my only goal in life’, if you have not
conquered the vices residing in your mind.)

लोभो ल7जा मदो मोहो ये नादाÍवÎत नो िजतः
Îनरथ कमनथऽि1म7स Íकमथ 9वत ते ॥

If one has not conquered greed, uncouth behavior, arrogance, ignorance,
in the beginning itself,
then why does he pretend to be after liberation
which will not lead him anywhere but towards more harm?

(The ‘I’ ‘I’ in every embodied person is actually the ‘I’, the ‘Self’
Wind is the movement. This ‘I’ is that ‘I’. This ‘I’ is the very nature of that ‘I’.)

अह+cवं पवने 1प7द इव यccवÎय संि1थतम्
परमाcमÎन त7ना7यदे तc1प7द इवाÎनले ॥

That idea of ‘I’ which is there in you like the movement in the wind,
is not different from the Supreme Self,
like the movement does not differ from the wind.

परमाcमा त

नोदे Îत ना1तं याÎत कदाचन
न चा1माद7यद1तीÎत को भावोऽभाव एव वा ॥

The Supreme Self never rises or sets and there is nothing other than that.
What is there or not there?

परं परे पण

ू शा7तं शा7ते Îशवं Îशवे
इcये वमा³ं Íवततं नाहं न च जगत् न धीः ॥

The Supreme in the Supreme; the whole in the whole;
the quiescence in quiescence; the auspiciousness in the auspiciousness;
this is how everything has spread out.
There is no ‘I’. There is no world.
There is no cognizing agent.

(For worldly achievements people bear the pain of wounds in the battle-fields.
Even sheltering many illnesses, they keep on living with their bodies.
Then why can’t one remain without the ‘ego’? Is it so difficult?)

श1³ाघाताः 9स[य7ते स[य7ते ¯याÎधवेदनाः
नाहÎमcये वमा³1य सहने का कदथ ना ॥

Attacks by weapons are borne with.
The pains of illnesses are borne with.
What is the difficulty in bearing the absence of ‘I’?

अहमथ| जगqबीजं यÍद द¹धमभावनात्
तदह7cवं जगqब7ध इcयादे ः कलनैव का ॥

The idea of ‘I’ is the seed of the world.
If it is burnt away through ‘non-identification’,
then where is the delusion of the ‘I’ or the binding world?


(Brahman has no names. Even sounds describing that indescribable state are just imaginations of the mind.
Clay can be a pot or a cup or anything. But it is clay in essence. The very difference between clay and the
pot is mind-made. When you see the pot, you forget that it is clay in essence. You call it a pot or a cup and
recognize only its shape.
So many names and so many forms!
And a nameless Brahman named as Brahman!
Only ‘That’ is!)

सqñ[म ÎशवमाcमेÎत परे नामकलिqकता
उदे cयह7ता क+भcवाÍदव

ृ ृ ु

Sat, Brahma, Shiva, Aatman, such ‘name-taints’
are superimposed on the Supreme
and rise as the idea of ‘I’,
like the clay is forgotten in the level of the pot.


(The instant the ego rises, the whole world of perceptions looms above you threatening to swallow you up.
Kill that ego. Close the eye of the ego. You see nothing of the world.
There is no use closing the physical eye. The world will not vanish by that. It will still reside securely
inside the Vaasanaa-filled mind.)

उ7मेषमा³े णाह7ता जग7cयनभवcयहो

न Îनमेषेण TÎगव सcयानीcय¯यस7cयलम् ॥

The ego opens up like the eye; and in a second
experiences the world as real though it is not real (as if through the infected eye);
and if closed like the eye, does not.


(How does one attain the state of the Self?
What is there to attain as different from the Self?
Where to search for it?
It is already attained. ‘You’ are ‘yourself’.
How will the reflection search for the mirror outside itself?)

1वसंÍव{ावनामा³सा²ये ऽि1म7वरव1तÎन

Îस@मा³ाcमÎन 1वैरं मा खेदं ग¯छमा Hमीम् ॥

The excellent state gets attained only through the contemplation of the Self;
and the Self remains always attained.
Do not feel distressed and do not get deluded by the (limited) ‘I’.

अनहं वेदना7ना7य¯Qे यः प°याÎम तेऽनघ ॥

I see that there is nothing better than
the practice of ‘Not-I’ for you
Hey Anagha;
as it is possible through one’s own effort
and is independent of any other means.


cवमा1व 9ÍवसतÍवभवः

पÍरताशे षÍव°वो

Íव°व4शैला7तÍरHÍHÎतजलÎधम³7माग Fपोऽमलाcमा ।
1व1थः शा7तो Íवशोकः करणमलकलाविज तो Îन*9प¯चो
Îनःसंचार°चराcमा सकलमसकलं चे Îत Îस@ा7तसारः ॥

Forget the ‘I’ and you remain
with your grandness spreading out everywhere,
filling the perceived world fully as the taintless Self projecting as
the world, mountains, sky, earth, ocean, wind and its path,
in your own nature,
quiet; without any sorrow,
without any trace of the taint of action,
without the world of elements,
without moving or non-moving,
as everything, yet not everything.

This is the essence of the conclusion arrived at.


About the Author:

Maa Tejasvini

The author spent many years doing research on ancient Sanskrit texts in the Himalayan
region. She was exposed to many unique spiritual experiences which are beyond human
Her mission in life was to translate all renowned spiritual texts and literature of Sanskrit
and bring them to the light of the public.

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