Upaniṣads · Varāha 2.48
॥
Devanāgarī
रागं नीरागतां नीत्वा निर्लेपो भव सर्वदा । अज्ञानजन्यकर्त्रादिकारकोत्पन्नकर्मणा
Transliteración (IAST)
rāgaṃ nīrāgatāṃ nītvā nirlepo bhava sarvadā | ajñānajanyakartrādikārakotpannakarmaṇā
Palabra por palabra
SánscritoIASTSignificado
रागं नीरागतां नीत्वाrāgaṃ nīrāgatāṃ nītvāpassion, having turned it into dispassion
निर्लेपः भव सर्वदाnirlepaḥ bhava sarvadābe always stainless
अ-ज्ञान-जन्य-कर्तृ-आदि-a-jñāna-janya-kartṛ-ādi-by deed produced by the doer and the rest
कारक-उत्पन्न-कर्मणाkāraka-utpanna-karmaṇāinstruments born of ignorance
Traducción
"Having turned passion into dispassion, be always stainless. By deed produced by the doer and the other instruments born of ignorance…"
Versión
80afc6f29157 · publicado 12 ago 2026, 5:00:00 UTC
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Worth noting is the phrase ragam niragatam nitva, "having turned passion into dispassion." The verb ni, "to lead, to bring," means not destruction, but conversion: passion is turned, not destroyed. This nuance deserves holding onto, for it diverges from what was said in verse thirty-seven, where the objects of the senses were called poison.
Poison is not turned into medicine by aversion; it is turned by different use. The Vaishnava side reasons exactly this way, discussed when reading the Rudraksha-jabala (2.15): attraction is not vicious, its direction is; and the Gita calls attraction that does not run against the code Himself (7.11). Let us add what deserves saying of the word vairagya, "dispassion," itself.
It is from vi-raj, "to lose color"; literally — "decolorization," discussed when reading the Yajnavalkya (p4). That is, dispassion is a loss of color, not a loss of sight: objects remain visible, but stop luring. Let us add what it says of two kinds of dispassion, and what deserves knowing.
Phalgu-vairagya, "false [dispassion]," is rejecting things fit for service merely because they are things. Yukta-vairagya, "fitting [dispassion]," is using them for His sake. And the difference between them, discussed when reading the Jabala-darshana (4.22), lies not in how much a person has, but in for whom.