उपनिषद् · Varāha 2.77
॥
देवनागरी
उत्पन्नशक्तिबोधस्य त्यक्तनिःशेषकर्मणः । योगिनः सहजावस्था स्वयमेव प्रकाशते
लिप्यंतरण (IAST)
utpannaśaktibodhasya tyaktaniḥśeṣakarmaṇaḥ | yoginaḥ sahajāvasthā svayameva prakāśate
शब्दशः अर्थ
संस्कृतIASTअर्थ
उत्पन्न-शक्ति-बोधस्यutpanna-śakti-bodhasyafor one whose awareness of power has arisen
त्यक्त-निःशेष-कर्मणःtyakta-niḥśeṣa-karmaṇaḥwho has abandoned deeds without remainder
योगिनः सहज-अवस्थाyoginaḥ sahaja-avasthāfor the yogi, the natural state
स्वयम् एव प्रकाशतेsvayam eva prakāśateappears of itself
अनुवाद
"For the yogi who has arisen awareness of power and who has abandoned deeds without remainder, the natural state appears of itself."
संस्करण
09e0cbce234b · प्रकाशित 12 अग॰ 2026, 5:00:00 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Worth noting is the phrase svayam eva prakashate, "appears of itself." Of the verb prakash and the passive constructions describing appearance, discussed when reading the Jabala-darshana (10.8) and the Mahavakya (p10). Let us repeat the conclusion: appearance is not an attainment; it occurs, and is not produced.
Let us add what deserves saying of the relation between this verse and the preceding one. The preceding said: without the teacher's mercy, nothing is attained. This one says: the state appears of itself in one who has abandoned deeds.
Joining the two gives an arrangement the Vaishnava side holds correct, discussed when reading the Jabala-darshana (10.9): the means is a condition, not a cause. Let us repeat the comparison given there: one who opens the shutters does not produce the sun, but in a closed room he will not see light. Read this way, both verses agree: the teacher's mercy opens the shutters, and the light enters of itself.
Let us add what deserves noting in the phrase tyakta-nihshesha-karmanah, "who has abandoned deeds without remainder." The Vaishnava side does not demand this and cannot, for its own means is a deed: to hear, to sing, to serve. Its reading is this: what is abandoned is not deeds, but the claim to their fruit; and of the Gita's verse 2.47, discussed more than once.