YOGA VASISHTA

Book II – Mumukshu khanda (mumukshu-vyavahara khanda)

Chapter 12 – Greatness of true knowledge

श्रीवसिष्ठ उवाच ।
परिपूर्णमना मान्यः प्रष्टुं जानासि राघव ।
वेत्सि चोक्तं च तेनाहं प्रवृत्तो वक्तुमादरात् ॥ १ ॥

śrīvasiṣṭha uvāca |
paripūrṇamanā mānyaḥ praṣṭuṃ jānāsi rāghava |
vetsi coktaṃ ca tenāhaṃ pravṛtto vaktumādarāt || 1 ||

Vasishtha said:—Rama! I honor you as one of a perfect mind. You know what to ask, and understand what is spoken to you. I will therefore go on speaking respectfully to you.

रजस्तमोभ्यां रहिता शुद्धसत्त्वानुपातिनीम् ।
मतिमात्मनि संस्थाप्य ज्ञानं श्रोतुं स्थिरौ भव ॥ २ ॥

rajastamobhyāṃ rahitā śuddhasattvānupātinīm |
matimātmani saṃsthāpya jñānaṃ śrotuṃ sthirau bhava || 2 ||

Be still to attend to knowledge by keeping your mind fixed in yourself, and being freed from pride and passions, incline yourself to pure truth.

विद्यते त्वयि सर्वैव प्रच्छकस्य गुणावली ।
वक्तुर्गुणाश्चैव मयि रत्नश्रीर्जलधौ यथा ॥ ३ ॥

vidyate tvayi sarvaiva pracchakasya guṇāvalī |
vakturguṇāścaiva mayi ratnaśrīrjaladhau yathā || 3 ||

You are possessed of all the qualities of an enquirer, and I those of the speaker, in as much as there are gems in the ocean.

आप्तवानसि वैराग्यं विवेकासङ्गजं सुत ।
चन्द्रकान्त इवार्द्रत्वं लग्नचन्द्रकरोत्करः ॥ ४ ॥

āptavānasi vairāgyaṃ vivekāsaṅgajaṃ suta |
candrakānta ivārdratvaṃ lagnacandrakarotkaraḥ || 4 ||

You have gained my son the insouciance which is cognate with reason, like the humidity of the moonstone bearing its correlation with the gentle beams of the moon.

चिरमाशैशवादेव तवाभ्यासोऽस्ति सद्गुणैः ।
शुद्धैः शुद्धस्य दीर्घैश्च पद्मस्येवातिसंततैः ॥ ५ ॥

ciramāśaiśavādeva tavābhyāso’sti sadguṇaiḥ |
śuddhaiḥ śuddhasya dīrghaiśca padmasyevātisaṃtataiḥ || 5 ||

Rama! your long and early practiced pure virtues and good qualities, have raised your fame, as the long stretching white fibers of the stalk exalt the spotless lotus.

अतः शृणु कथां वक्ष्ये त्वमेवास्या हि भाजनम् ।
न हि चन्द्रं विना शुद्धा सविकासा कुमुद्वती ॥ ६ ॥

ataḥ śṛṇu kathāṃ vakṣye tvamevāsyā hi bhājanam |
na hi candraṃ vinā śuddhā savikāsā kumudvatī || 6 ||

Now hear the words I tell you Rama; for you alone are fit to receive them, as the moon only is able to open the Kumuda petals.

ये केचन समारम्भा याश्च काश्चन दृष्टयः ।
ते च ताश्च पदे दृष्टे निःशेषे यान्ति वै शमम् ॥ ७ ॥

ye kecana samārambhā yāśca kāścana dṛṣṭayaḥ |
te ca tāśca pade dṛṣṭe niḥśeṣe yānti vai śamam || 7 ||

Whatever business or investigation is undertaken by any body, it must be brought to a happy close, tending to his peace and tranquility.

यदि विज्ञानविश्रान्तिर्न भवेद्भव्यचेतसः ।
तदस्यां संसृतौ साधुश्चिन्तामौढ्यं सहेत कः ॥ ८ ॥

yadi vijñānaviśrāntirna bhavedbhavyacetasaḥ |
tadasyāṃ saṃsṛtau sādhuścintāmauḍhyaṃ saheta kaḥ || 8 ||

Had not there been the solace of philosophy for men of good understanding, what rational being could dare to bear the misery brought on in this world by ignorance.

परं प्राप्य विलीयन्ते सर्वा मननवृत्तयः ।
कल्पान्तार्कगणासङ्गात्कुलशैलशिला इव ॥ ९ ॥

paraṃ prāpya vilīyante sarvā mananavṛttayaḥ |
kalpāntārkagaṇāsaṅgātkulaśailaśilā iva || 9 ||

All the faculties of the mind are absorbed in the contemplation of the Supreme, like the dissolution of the rocks of boundary mountains by the solar heat at the end of the (Kalpa) world.

दुःसहा राम संसारविषावेशविषूचिका ।
योगगारुडमन्त्रेण पावनेन प्रशाम्यति ॥ १० ॥

duḥsahā rāma saṃsāraviṣāveśaviṣūcikā |
yogagāruḍamantreṇa pāvanena praśāmyati || 10 ||

Rama! the intolerable cholic pain caused by this venomous world, is healed only by yoga meditation, as the poison of snake-biting is removed by Garuda incantations.

स च योगः सज्जनेन सह शास्त्रविचारणात् ।
परमार्थज्ञानमन्त्रो नूनं लभ्यत एव च ॥ ११ ॥

sa ca yogaḥ sajjanena saha śāstravicāraṇāt |
paramārthajñānamantro nūnaṃ labhyata eva ca || 11 ||

The capacity of yoga is obtained by discussion of the Sastras in the company of good people, which alone can furnish us with the great charm of spiritual knowledge.

स च योगः सज्जनेन सह शास्त्रविचारणात् ।
परमार्थज्ञानमन्त्रो नूनं लभ्यत एव च ॥ ११ ॥

sa ca yogaḥ sajjanena saha śāstravicāraṇāt |
paramārthajñānamantro nūnaṃ labhyata eva ca || 11 ||

The capacity of yoga is obtained by discussion of the Sastras in the company of good people, which alone can furnish us with the great charm of spiritual knowledge.

विचारवता पुरुषेण सकलमिदमाधिपञ्जरं सर्पेण त्वचमिव परिपक्वां संत्यज्य विगतज्वरेण शीतलान्तःकरणेन विनोदादिन्द्रजालमिव जगदखिलमालोक्यते सम्यग्दर्शनवता असम्यग्दर्शनवतो हि परं दुःखमिदम् ॥ १३ ॥

vicāravatā puruṣeṇa sakalamidamādhipañjaraṃ sarpeṇa tvacamiva paripakvāṃ saṃtyajya vigatajvareṇa śītalāntaḥkaraṇena vinodādindrajālamiva jagadakhilamālokyate samyagdarśanavatā asamyagdarśanavato hi paraṃ duḥkhamidam || 13 ||

The reasoning man gets released from his worldly sickness, and quits his frame which is full of diseases, as a snake casts off his time worn slough; and looks with a placid mind and calm composure upon the magic scenes of the world. Hence the fully wise man is not subject to the misery of the imperfectly wise.

विषमो ह्यतितरां संसाररागो भोगीव दशति असिरिव च्छिनत्ति कुन्त इव वेधयति रज्जुरिवावेष्टयति पावक इव दहति रात्रिरिवान्धयति अशङ्कितपरिपतितपुरुषान्पाषाण इव विवशीकरोति हरति प्रज्ञां नाशयति स्थितिं पातयति मोहान्धकूपे तृष्णा जर्जरीकरोति न तदस्ति किंचिद्दुःखं संसारी यन्न प्राप्नोति ॥ १४ ॥

viṣamo hyatitarāṃ saṃsārarāgo bhogīva daśati asiriva cchinatti kunta iva vedhayati rajjurivāveṣṭayati pāvaka iva dahati rātririvāndhayati aśaṅkitaparipatitapuruṣānpāṣāṇa iva vivaśīkaroti harati prajñāṃ nāśayati sthitiṃ pātayati mohāndhakūpe tṛṣṇā jarjarīkaroti na tadasti kiṃcidduḥkhaṃ saṃsārī yanna prāpnoti || 14 ||

The rough and uneven pleasure of the world is but a disease to men, and stings them like a snake. It cuts them as a sword, and pierces them as a spear. It binds them fast as by a rope, and burns them as with the fire, and blindfolds their understanding as in the darkness of the night. It makes them as prostrate and dull as a slab of stone. It destroys one’s prudence and lowers his position. It casts them into the pit of error, and torments them with avarice. Thus there is almost no kind of trouble which does not betide worldly minded men.

दुरन्तेयं किल विषयविषूचिका यदि न चिकित्स्यते तन्नितरां नरकनगरनिकरफलानुबन्धिनी तत्तत्करोति ॥ १५ ॥

duranteyaṃ kila viṣayaviṣūcikā yadi na cikitsyate tannitarāṃ narakanagaranikaraphalānubandhinī tattatkaroti || 15 ||

Worldliness is as dangerous a disease as cholera, which unless it is healed in time, is sure to trouble its patient with the torments of hell:—

यत्र शिलाशितासिशातः पात उपलताडनमग्निदाहो हिमावसेकोऽङ्गावकर्तनं चन्दनचर्चातरुवनानि घुणवृत्तान्तःपरिवेषोऽङ्गपरिमार्जनमनवरतानलविचलितसमरनाराचनिपातो निदाघविनोदनं धारागृहसीकरवर्षणं शिरश्छेदः सुखनिद्रामूकीकरणमाननमुद्राबान्धुर्य महानुपचयः ॥ १६ ॥

yatra śilāśitāsiśātaḥ pāta upalatāḍanamagnidāho himāvaseko’ṅgāvakartanaṃ candanacarcātaruvanāni ghuṇavṛttāntaḥpariveṣo’ṅgaparimārjanamanavaratānalavicalitasamaranārācanipāto nidāghavinodanaṃ dhārāgṛhasīkaravarṣaṇaṃ śiraśchedaḥ sukhanidrāmūkīkaraṇamānanamudrābāndhurya mahānupacayaḥ || 16 ||

Such as those caused by the eating of stones, wounds of swords and spears; being pelted with stones, burnt by fire, and numbed by frost;loosing of limbs, besmearing the body with blood as with sandal paste; by being bored by worms as worm-eaten trees, and pricked in the body by pikes and broomsticks, or pierced by the fiery shafts and bolts continually falling in battle. By toiling and moiling in the sun and working in cold and rain as in a summer fountain house; or remaining dumb and deaf and without rest or sleep, and finally by losing the head.

तदेवंविधकष्टचेष्टासहस्रदारुणे संसारचलयन्त्रेऽस्मिन् राघव नावहेलना कर्तव्या अवश्यमेव विधारणीयमेवं चावबोद्धव्यं यथा किल शास्त्रविचाराच्छ्रेयो भवतीति ॥ १७ ॥

tadevaṃvidhakaṣṭaceṣṭāsahasradāruṇe saṃsāracalayantre’smin rāghava nāvahelanā kartavyā avaśyameva vidhāraṇīyamevaṃ cāvaboddhavyaṃ yathā kila śāstravicārācchreyo bhavatīti || 17 ||

Under thousands of such intolerable pangs of worldly life, no one should remain negligent of his release from this state; but ought to think that it is his reflection in the Sastras only, that can produce his real good.

अन्यस्य रघुकुलेन्दो यदि चैते महामुनयो महर्षयश्च विप्राश्च राजानश्च ज्ञानकवचेनावगुण्ठितशरीरास्ते कथमदुःखक्षमा अपि दुःखकरीं तां तां वृत्तिपूर्विकां संसारकदर्थनामनुभवन्तः सततमेव मुदितमनसस्तिष्ठन्ति ॥ १८ ॥

anyasya raghukulendo yadi caite mahāmunayo maharṣayaśca viprāśca rājānaśca jñānakavacenāvaguṇṭhitaśarīrāste kathamaduḥkhakṣamā api duḥkhakarīṃ tāṃ tāṃ vṛttipūrvikāṃ saṃsārakadarthanāmanubhavantaḥ satatameva muditamanasastiṣṭhanti || 18 ||

Look here Rama! on these great sages and Rishis, these Brahmans and princes, who having fortified themselves by the armour of wisdom, and being liable to no pain or grief; have yet engaged themselves to the arduous affairs of this world with minds as placid as yours.

इह हि ।
विकौतुका विगतविकल्पविप्लवा यथा स्थिता हरिहरपद्मजादयः ।
नरोत्तमाः समधिगतात्मदीपकास्तथा स्थिता जगति विशुद्धबुद्धयः ॥ १९ ॥

iha hi |
vikautukā vigatavikalpaviplavā yathā sthitā hariharapadmajādayaḥ |
narottamāḥ samadhigatātmadīpakāstathā sthitā jagati viśuddhabuddhayaḥ || 19 ||

Moreover there are many of the best of men, who with their spiritual light and pure understandings, reside in this world as the gods Hari, Hara and Brahma, who were above all concerns and fluctuating desires of life.

परिक्षीणे मोहे विगलति घने ज्ञानजलदे परिज्ञाते तत्त्वे समधिगत आत्मन्यतितते ।
विचार्यार्यैः सार्धं चलितवपुषो वै सदृशतो धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् ॥ २० ॥

parikṣīṇe mohe vigalati ghane jñānajalade parijñāte tattve samadhigata ātmanyatitate |
vicāryāryaiḥ sārdhaṃ calitavapuṣo vai sadṛśato dhiyā dṛṣṭe tattve ramaṇamaṭanaṃ jāgatamidam || 20 ||

The journey of this world is delightful to one, who after the removal of his errors and dispersion of the cloud of his ignorance, has come to the knowledge of truth.

अन्यच्च राघव ।
प्रसन्ने चित्तत्त्वे हृदि शमभवे वल्गति परे शमाभोगीभूतास्वखिलकलनादृष्टिषु पुरः ।
समं याति स्वान्तःकरणघटनास्वादितरसं धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् ॥ २१ ॥

anyacca rāghava |
prasanne cittattve hṛdi śamabhave valgati pare śamābhogībhūtāsvakhilakalanādṛṣṭiṣu puraḥ |
samaṃ yāti svāntaḥkaraṇaghaṭanāsvāditarasaṃ dhiyā dṛṣṭe tattve ramaṇamaṭanaṃ jāgatamidam || 21 ||

That the serenity of the mind and calm repose of the heart being secured, all the senses are subjected to peace, and every thing is viewed in an equal light; and this knowledge of the truth gives a delight to our journey in this world.

अन्यच्च ।
रथः स्थाणुर्देहस्तुरगरचना चेन्द्रियगतिः परिस्पन्दो वातो वहनकलितानन्दविषयः ।
परोऽणुर्वा देही जगति विहरामीत्यनघया धिया दृष्टे तत्त्वेरमणमटनं जागतमिदम् ॥ २२ ॥

anyacca |
rathaḥ sthāṇurdehasturagaracanā cendriyagatiḥ parispando vāto vahanakalitānandaviṣayaḥ |
paro’ṇurvā dehī jagati viharāmītyanaghayā dhiyā dṛṣṭe tattveramaṇamaṭanaṃ jāgatamidam || 22 ||

Know also that, this body of ours is the car, and these organs are its horses, our breathings are the winds blowing upon it, and the mind is the driver that feels the delight of driving; the atomic soul is the rider who is conscious of wandering about the world. The knowledge of this truth makes our earthly journey a pleasant one.

Yoga Vasishta – Book II – Mumukshu khanda (mumukshu-vyavahara khanda) – Chapter 13 – On peace and tranquility of mind

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