Upaniṣads · Yogakuṇḍalinī 3.4
॥
Devanāgarī
अपरं सन्त्यजेत्सर्वं यदिच्छेदात्मनो हितम् । शक्तिमध्ये मनः कृत्वा मनः शक्तेश्च मध्यगम्
Transliteración (IAST)
aparaṃ santyajetsarvaṃ yadicchedātmano hitam | śaktimadhye manaḥ kṛtvā manaḥ śakteśca madhyagam
Palabra por palabra
SánscritoIASTSignificado
अपरं सन्त्यजेत् सर्वंaparaṃ santyajet sarvaṃother, shall he abandon all
यत् इच्छेत् आत्मनः हितम्yat icchet ātmanaḥ hitamwho wishes his own good
शक्ति-मध्ये मनः कृत्वाśakti-madhye manaḥ kṛtvāhaving placed the mind in the middle of power
मनः शक्तेः च मध्य-गम्manaḥ śakteḥ ca madhya-gamand mind — in the middle of power
Traducción
"All else shall he abandon, who wishes his own good; having placed the mind in the middle of power, and mind — in the middle of power…**
Versión
b7b8817bd78a · publicado 12 ago 2026, 5:00:00 UTC
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The condition is set in a worldly manner: yat ichchhed atmanah hitam, "who wishes his own good." The word hita means "beneficial, good, fitting"; and in ayurveda it also means what suits the sick. That is, the abandoning of everything else is proposed not as a feat, but as a reasonable good.
This sobriety deserves note. It is not said "abandon for the sake of merit" or "abandon, for the world is evil"; it is said: abandon, if you wish yourself well. The Vaishnava side says the same, just as soberly, and this deserves emphasis, for she is often thought of otherwise. Renunciation, for her, is not a demand made of everyone; it is offered as beneficial: what hinders is cast off not out of contempt, but because it hinders.
Rupa Gosvami says directly that the refusal of things that could be put to service is phalgu-vairagya, "empty renunciation"; and true renunciation consists in making use of everything in the service. This distinction, I think, is among the most useful there is: it saves one from that pious wastefulness by which a man throws away what is good and then begs it from others. It is worth adding that the second half of the line is a repeated transposition: mind in the middle of power, and mind in the middle of power. Such repetitions are usual in this collection and were explained when reading the first chapter (1.64).