योगवासिष्ठः – प्रकरणम् १ (वैराग्यप्रकरणम्) – सर्गः ०१
Vairaagya PrakaraNam – Sarga 1 – Section 1 – Divine Adoration.
यतः सर्वाणि भूतानिप्रतिभान्ति स्थितानि च ।
यत्रैवोपशमं यान्ति तस्मैसत्यात्मने नमः ॥ १ ॥
yataḥ sarvāṇi bhūtānipratibhānti sthitāni ca |
yatraivopaśamaṃ yānti tasmaisatyātmane namaḥ || 1 ||
Hail The Eternal. Om, salutation to the self-same Reality, from whom all beings proceed, by whom they are manifest, upon whom they depend, and in whom they become extinct (in their end).
ज्ञाता ज्ञानं तथा ज्ञेयं द्रष्टादर्शनदृश्यभूः ।
कर्ता हेतुः क्रिया यस्मात्तस्मै ज्ञस्यात्मने नमः ॥ २ ॥
jñātā jñānaṃ tathā jñeyaṃ draṣṭādarśanadṛśyabhūḥ |
kartā hetuḥ kriyā yasmāttasmai jñasyātmane namaḥ || 2 ||
He is the knower, the knowledge and all that is to be known. He is the seer, the act of seeing, and all that is to be seen. He is the actor, the cause and the effect: therefore salutation to Him who is all the knowledge himself.
स्फुरन्ति सीकरा यस्मादानन्दस्याम्बरेऽवनौ ।
सर्वेषां जीवनं तस्मै ब्रह्मानन्दात्मने नमः ॥ ३ ॥
sphuranti sīkarā yasmādānandasyāmbare’vanau |
sarveṣāṃ jīvanaṃ tasmai brahmānandātmane namaḥ || 3 ||
Salutation to Him who is supreme bliss itself, from whom flow the dews of delight as water springs from a fountain both in heaven and earth, and who is the life of all
Section II – Narrative of Sutikshna.
सुतीक्ष्णो ब्राह्मणः कश्चित्संशयाकृष्टमानसः ।
अगस्तेराश्रमं गत्वा मुनिं पप्रच्छ सादरम् ॥ ४ ॥
sutīkṣṇo brāhmaṇaḥ kaścitsaṃśayākṛṣṭamānasaḥ |
agasterāśramaṃ gatvā muniṃ papraccha sādaram || 4 ||
One Sutikshna, a Brahmana, whose mind was full of doubts, went to the hermitage of Agasti and asked the sage respectfully:—
सुतीक्ष्ण उवाच ।
भगवन्धर्मतत्त्वज्ञ सर्वशास्त्रविनिश्चित ।
संशयोऽस्ति महानेकस्त्वमेतं कृपया वद ॥ ५ ॥
sutīkṣṇa uvāca |
bhagavandharmatattvajña sarvaśāstraviniścita |
saṃśayo’sti mahānekastvametaṃ kṛpayā vada || 5 ||
Oh great sage! You are informed in all the ways and truths of virtue, and know with certainty all the Sastras, I am in a great doubt about something which I pray you will kindly remove.
मोक्षस्य कारणं कर्म ज्ञानं वा मोक्षसाधनम् ।
उभयं वा विनिश्चित्य एकं कथय कारणम् ॥ ६ ॥
mokṣasya kāraṇaṃ karma jñānaṃ vā mokṣasādhanam |
ubhayaṃ vā viniścitya ekaṃ kathaya kāraṇam || 6 ||
Tell me whether a man’s acts or his knowledge or both of these, is in your opinion, the cause of his emancipation.
अगस्तिरुवाच ।
उभाभ्यामेव पक्षाभ्यां यथा खे पक्षिणां गतिः ।
तथैव ज्ञानकर्मभ्यां जायते परमं पदम् ॥ ७ ॥
agastiruvāca |
ubhābhyāmeva pakṣābhyāṃ yathā khe pakṣiṇāṃ gatiḥ |
tathaiva jñānakarmabhyāṃ jāyate paramaṃ padam || 7 ||
Agasti replied:—
As the flight of birds in the air is effected by means of both their wings, so the highest state of emancipation is attained through the instrumentality of both knowledge and acts.
केवलात्कर्मणो ज्ञानान्नहि मोक्षोऽभिजायते ।
किंतूभाभ्यां भवेन्मोक्षः साधनं तूभयं विदुः ॥ ८ ॥
kevalātkarmaṇo jñānānnahi mokṣo’bhijāyate |
kiṃtūbhābhyāṃ bhavenmokṣaḥ sādhanaṃ tūbhayaṃ viduḥ || 8 ||
It is neither our acts nor knowledge alone that produces emancipation, but both together are known as the means of it.
Section III. – Anecdote of Karunya.
अस्मिन्नर्थे पुरावृत्तमितिहासं वदामि ते ।
कारुण्याख्यः पुरा कश्चिद्ब्राह्मणोऽधीतवेदकः ॥ ९ ॥
asminnarthe purāvṛttamitihāsaṃ vadāmi te |
kāruṇyākhyaḥ purā kaścidbrāhmaṇo’dhītavedakaḥ || 9 ||
I will recite to you an instance on this subject from the old traditions, relating a Brahmana named Karunya, who was learned in the Vedas in days of yore.
अग्निवेश्यस्य पुत्रोऽभूद्वेदवेदाङ्गपारगः ।
गुरोरधीतविद्यः सन्नाजगाम गृहं प्रति ॥ १० ॥
agniveśyasya putro’bhūdvedavedāṅgapāragaḥ |
guroradhītavidyaḥ sannājagāma gṛhaṃ prati || 10 ||
He was the son of Agnivesya and accomplished in the Vedas and all their branches, and after finishing his studies at the preceptor’s, returned to his own abode.
तस्थावकर्मकृत्तूष्णीं संशयानो गृहे तदा ।
अग्निवेश्यो विलोक्याथ पुत्रं कर्मविवर्जितम् ॥ ११ ॥
tasthāvakarmakṛttūṣṇīṃ saṃśayāno gṛhe tadā |
agniveśyo vilokyātha putraṃ karmavivarjitam || 11 ||
He remained a sceptic at home, holding his taciturnity and inertness to acts: when his father Agnivesya saw his son so slack in his duties, he scolded him thus for his good.
अग्निवेश्य उवाच ।
प्राह एतद्वचो निन्द्यं गुरुः पुत्रं हिताय च ।
किमेतत्पुत्र कुरुषे पालनं न स्वकर्मणः ॥ १२ ॥
agniveśya uvāca |
prāha etadvaco nindyaṃ guruḥ putraṃ hitāya ca |
kimetatputra kuruṣe pālanaṃ na svakarmaṇaḥ || 12 ||
Agnivesya said:—
Why my son do you not discharge your duties, tell me how can you succeed (in anything) if you remain inactive, and tell me also the reason of your cessation from acts.
अकर्मनिरतः सिद्धिं कथं प्राप्स्यसि तद्वद ।
कर्मणोऽस्मान्निवृत्तेः किं कारणं तन्निवेद्यताम् ।। १३
akarmanirataḥ siddhiṃ kathaṃ prāpsyasi tadvada |
karmaṇo’smānnivṛtteḥ kiṃ kāraṇaṃ tannivedyatām || 13 ||
Agnivesya said:—Why my son do you not discharge your duties, tell me how can you succeed (in anything) if you remain inactive, and tell me also the reason of your cessation from acts.
कारुण्य उवाच ।
यावज्जीवमग्निहोत्रं नित्यं संध्यामुपासयेत् ।
प्रवृत्तिरूपो धर्मोऽयं श्रुत्या स्मृत्या च चोदितः ॥ १४ ॥
kāruṇya uvāca |
yāvajjīvamagnihotraṃ nityaṃ saṃdhyāmupāsayet |
pravṛttirūpo dharmo’yaṃ śrutyā smṛtyā ca coditaḥ || 14 ||
Karunya replied:—The offering of daily oblations, and performance of morning and evening devotions during life, are inculcated in the Veda and law as the active duties.
न धनेन भवेन्मोक्षः कर्मणा प्रजया न वा ।
त्यागमात्रेण किंत्वेके यतयोऽश्नन्ति चामृतम् ॥ १५ ॥
na dhanena bhavenmokṣaḥ karmaṇā prajayā na vā |
tyāgamātreṇa kiṃtveke yatayo’śnanti cāmṛtam || 15 ||
But it is neither by acts or riches, nor by means of progeny, that one obtains his liberation, it is solely by self-denial that Stoics taste the ambrosia (of emancipation).
इति श्रुत्योर्द्वयोर्मध्ये किं कर्तव्यं मया गुरो ।
इति संदिग्धतां गत्वा तूष्णींभूतोऽस्मि कर्मणि ॥ १६ ॥
iti śrutyordvayormadhye kiṃ kartavyaṃ mayā guro |
iti saṃdigdhatāṃ gatvā tūṣṇīṃbhūto’smi karmaṇi || 16 ||
Tell me my father! which of these two ordinances is to be observed by me? Doubtful of this I have become indifferent to acts.
अगस्तिरुवाच ।
इत्युक्त्वा तात विप्रोऽसौ कारुण्यो मौनमागतः ।
तथाविधं सुतं दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥ १७ ॥
agastiruvāca |
ityuktvā tāta vipro’sau kāruṇyo maunamāgataḥ |
tathāvidhaṃ sutaṃ dṛṣṭvā punaḥ prāha guruḥ sutam || 17 ||
Agasti said:—
Hear me my son, that Karunya after saying so held his silence; when his father seeing him thus, rejoined his speech.
अग्निवेश्य उवाच ।
शृणु पुत्र कथामेकां तदर्थं हृदयेऽखिलम् ।
मत्तोऽवधार्य पुत्र त्वं यथेच्छसि तथा कुरु ॥ १८ ॥
agniveśya uvāca |
śṛṇu putra kathāmekāṃ tadarthaṃ hṛdaye’khilam |
matto’vadhārya putra tvaṃ yathecchasi tathā kuru || 18 ||
Agnivesya said:—
Hear me relate a narrative (to you) my son, and you having fully considered its purport in your mind, may do as you may choose that is best for you.
Section IV – Story of Suruchi.
सुरुचिर्नाम काचित्स्त्री अप्सरोगणउत्तमा ।
उपविष्टा हिमवतः शिखरे शिखिसंवृते ॥ १९ ॥
surucirnāma kācitstrī apsarogaṇauttamā |
upaviṣṭā himavataḥ śikhare śikhisaṃvṛte || 19 ||
There was a damsel named Suruchi, the best of the Apsara nymphs, who was seated on the mountain peak of Himalaya, beset by peacocks around.
रमन्ते कामसंतप्ताः किन्नर्यो यत्र किन्नरैः ।
स्वर्धुन्योघेन संसृष्टे महाघौघविनाशिना ॥ २० ॥
ramante kāmasaṃtaptāḥ kinnaryo yatra kinnaraiḥ |
svardhunyoghena saṃsṛṣṭe mahāghaughavināśinā || 20 ||
Here Kinnaras inflamed by love sported with their mates, and the fall of heavenly streams (Ganga and Yamuna), served to expurgate the gravest sins (of men).
दूतमिन्द्रस्य गच्छन्तमन्तरिक्षे ददर्श सा ।
तमुवाच महाभागा सुरुचिश्चाप्सरोवरा ॥ २१ ॥
dūtamindrasya gacchantamantarikṣe dadarśa sā |
tamuvāca mahābhāgā suruciścāpsarovarā || 21 ||
She beheld a messenger of Indra making his way through the sky; and then this most fortunate and best of Apsaras, addressed him thus:
सुरुचिरुवाच ।
देवदूत महाभाग कुत आगम्यते त्वया ।
अधुना कुत्र गन्तासि तत्सर्वं कृपया वद ॥ २२ ॥
suruciruvāca |
devadūta mahābhāga kuta āgamyate tvayā |
adhunā kutra gantāsi tatsarvaṃ kṛpayā vada || 22 ||
Suruchi said:—
O you herald of gods, tell me kindly from where do you come and to where are you destined to go.
Section V – Account of Arishtanemi.
देवदूत उवाच ।
साधु पृष्टं त्वया सुभ्रु यथावत्कथयामि ते ।
अरिष्टनेमी राजर्षिर्दत्त्वा राज्यं सुताय वै ॥ २३ ॥
devadūta uvāca |
sādhu pṛṣṭaṃ tvayā subhru yathāvatkathayāmi te |
ariṣṭanemī rājarṣirdattvā rājyaṃ sutāya vai || 23 ||
The divine messenger replied:—
Well now that you have asked Oh pretty browed maid, and I will tell you all as it is. Know, it to be Arishtanemi the royal sage, who has made over his realm to his son.
वीतरागः स धर्मात्मा निर्ययौ तपसे वनम् ।
तपश्चरत्यसौ राजा पर्वते गन्धमादने ॥ २४ ॥
vītarāgaḥ sa dharmātmā niryayau tapase vanam |
tapaścaratyasau rājā parvate gandhamādane || 24 ||
He has now with religious indifference to the world, set out to the forest for practice of asceticism, and is performing his austerities on the Gandha Madana mountains.
कार्यं कृत्वा मया तत्र तत आगम्यतेऽधुना ।
गन्तास्मि पार्श्वे शक्रस्य तं वृत्तान्तं निवेदितुम् ॥ २५ ॥
kāryaṃ kṛtvā mayā tatra tata āgamyate’dhunā |
gantāsmi pārśve śakrasya taṃ vṛttāntaṃ niveditum || 25 ||
I am now returning from there after discharge of my errand, and repairing to Sakra’s (Indra’s) palace to report the matter.
अप्सरा उवाच ।
वृत्तान्तः कोऽभवत्तत्र कथयस्व मम प्रभो ।
प्रष्टुकामा विनीतास्मि नोद्वेगं कर्तुमर्हसि ॥ २६ ॥
apsarā uvāca |
vṛttāntaḥ ko’bhavattatra kathayasva mama prabho |
praṣṭukāmā vinītāsmi nodvegaṃ kartumarhasi || 26 ||
Suruchi, the apsara said:—
Tell me, my Lord, what matter has taken place there. I am with submission much inquisitive about it, nor should you cause me the pain of anxiety.
देवदूत उवाच ।
शृणु भद्रे यथावृत्तं विस्तरेण वदामि ते ।
तस्मिन्राज्ञि वने तत्र तपश्चरति दुस्तरम् ॥ २७ ॥
devadūta uvāca |
śṛṇu bhadre yathāvṛttaṃ vistareṇa vadāmi te |
tasminrājñi vane tatra tapaścarati dustaram || 27 ||
The messenger replied:—
Hear me gentle lady, I relate to you in length everything as it has happened.
इत्यहं देवराजेन सुभ्रूराज्ञापितस्तदा ।
दूत त्वं तत्र गच्छाशु गृहीत्वेदं विमानकम् ॥ २८ ॥
ityahaṃ devarājena subhrūrājñāpitastadā |
dūta tvaṃ tatra gacchāśu gṛhītvedaṃ vimānakam || 28 ||
On hearing that the king was practising the utmost rigors of asceticism in that forest, Indra, the lord of Gods, desired me to take this heavenly car and set out at once to the spot.
अप्सरोगणसंयुक्तं नानावादित्रशोभितम् ।
गन्धर्वसिद्धयक्षैश्च किन्नराद्यैश्च शोभितम् ॥ २९ ॥
apsarogaṇasaṃyuktaṃ nānāvāditraśobhitam |
gandharvasiddhayakṣaiśca kinnarādyaiśca śobhitam || 29 ||
“Take this car,” said he, “bearing the dancing Apsaras equipped with all their musical instruments, and furnished with a band of Gandharvas, Siddhas, Yakshas and Kinnaras.”
तालवेणुमृदङ्गादि पर्वते गन्धमादने ।
नानावृक्षसमाकीर्णे गत्वा तस्मिन्गिरौ शुभे ॥ ३० ॥
tālaveṇumṛdaṅgādi parvate gandhamādane |
nānāvṛkṣasamākīrṇe gatvā tasmingirau śubhe || 30 ||
“Convey them,” said he, “with all their wired instruments, flutes and drums to the auspices of the Sylvan mount of Gandha Madana.
अरिष्टनेमिं राजानं दूतारोप्य विमानके ।
आनय स्वर्गभोगाय नगरीममरावतीम् ॥ ३१ ॥
ariṣṭanemiṃ rājānaṃ dūtāropya vimānake |
ānaya svargabhogāya nagarīmamarāvatīm || 31 ||
“There having placed the Prince Aristanemi in the vehicle, bring him to the enjoyment of heavenly delight in this city of Amaravati the seat of the immortals.”
दूत उवाच ।
इत्याज्ञां प्राप्य शक्रस्य गृहीत्वा तद्विमानकम् ।
सर्वोपस्करसंयुक्तं तस्मिन्नद्रावहं ययौ ॥ ३२ ॥
dūta uvāca |
ityājñāṃ prāpya śakrasya gṛhītvā tadvimānakam |
sarvopaskarasaṃyuktaṃ tasminnadrāvahaṃ yayau || 32 ||
The messenger added:—
Receiving this injunction of Indra and taking the car with all its equipments, I proceeded to that mountain.
आगत्य पर्वते तस्मिन्राज्ञो गत्वाऽऽश्रमं मया ।
निवेदिता महेन्द्रस्य सर्वाज्ञाऽरिष्टनेमये ॥ ३३ ॥
āgatya parvate tasminrājño gatvā”śramaṃ mayā |
niveditā mahendrasya sarvājñā’riṣṭanemaye || 33 ||
Having arrived at the mountain and advancing to the hermitage of the king, I delivered to him the orders of the great Indra.
इति मद्वचनं श्रुत्वा संशयानोऽवदच्छुभे ।
राजोवाच ।
प्रष्टुमिच्छामि दूत त्वां तन्मे त्वं वक्तुमर्हसि ॥ ३४ ॥
iti madvacanaṃ śrutvā saṃśayāno’vadacchubhe |
rājovāca |
praṣṭumicchāmi dūta tvāṃ tanme tvaṃ vaktumarhasi || 34 ||
Hearing my words, Oh happy damsel! the king spoke to me with reluctance and said: “I wish to ask thee something O messenger, which (I hope) thou wilt deign to answer.”
गुणा दोषाश्च के तत्र स्वर्गे वद ममाग्रतः ।
ज्ञात्वा स्थितिं तु तत्रत्यां करिष्येऽहं यथारुचि ॥ ३५ ॥
“Tell me what good and what evils there are in heaven, that knowing them beforehand, I may think of settling there as I may choose.”
दूत उवाच ।
स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमं सुखम् ।
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गमुत्तमम् ॥ ३६ ॥
guṇā doṣāśca ke tatra svarge vada mamāgrataḥ |
jñātvā sthitiṃ tu tatratyāṃ kariṣye’haṃ yathāruci || 35 ||
I answered, saying:—In heaven there is ample reward for merit, conferring perfect bliss to all; but it is the degree of meritoriousness that leads one to higher heavens.
दूत उवाच ।
स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमं सुखम् ।
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गमुत्तमम् ॥ ३६ ॥
dūta uvāca |
svarge puṇyasya sāmagryā bhujyate paramaṃ sukham |
uttamena tu puṇyena prāpnoti svargamuttamam || 36 ||
By moderate virtue, one is certainly entitled to a middle station, and virtue of an inferior order, leads a person to a lower position in the heavens.
परोत्कर्षासहिष्णुत्वं स्पर्धा चैव समैश्च तैः ।
कनिष्ठेषु च संतोषो यावत्पुण्यक्षयो भवेत् ॥ ३८ ॥
I answered, saying:—In heaven there is ample reward for merit, conferring perfect bliss (to all); but it is the degree of meritoriousness that leads one to higher heavens.
मध्यमेन तथा मध्यः स्वर्गो भवति नान्यथा ।
कनिष्ठेन तु पुण्येन स्वर्गो भवति तादृशः ॥ ३७ ॥
madhyamena tathā madhyaḥ svargo bhavati nānyathā |
kaniṣṭhena tu puṇyena svargo bhavati tādṛśaḥ || 37 ||
By moderate virtue, one is certainly entitled to a middle station, and virtue of an inferior order, leads a person to a lower position.
परोत्कर्षासहिष्णुत्वं स्पर्धा चैव समैश्च तैः ।
कनिष्ठेषु च संतोषो यावत्पुण्यक्षयो भवेत् ॥ ३८ ॥
parotkarṣāsahiṣṇutvaṃ spardhā caiva samaiśca taiḥ |
kaniṣṭheṣu ca saṃtoṣo yāvatpuṇyakṣayo bhavet || 38 ||
But one’s virtue is destroyed by his impatience at the excellence of his betters, by his haughtiness to his equals, and by his joy at the inferiority of others.
क्षीणे पुण्ये विशन्त्येतं मर्त्यलोकं च मानवाः ।
इत्यादिगुणदोषाश्च स्वर्गे राजन्नवस्थिताः ॥ ३९ ॥
kṣīṇe puṇye viśantyetaṃ martyalokaṃ ca mānavāḥ |
ityādiguṇadoṣāśca svarge rājannavasthitāḥ || 39 ||
When one’s virtue is thus destroyed, he must enter the abode of mortals. These and the like are the effects of merit and demerit (with us) in heaven.
इति श्रुत्वा वचो भद्रे स राजा प्रत्यभाषत ।
राजोवाच ।
नेच्छामि देवदूताहं स्वर्गमीदृग्विधं फलम् ॥ ४० ॥
iti śrutvā vaco bhadre sa rājā pratyabhāṣata |
rājovāca |
necchāmi devadūtāhaṃ svargamīdṛgvidhaṃ phalam || 40 ||
Hearing this, Oh good maiden, the king answered and said: “I do not, Oh divine messenger! like the heaven that is of such like conditions.
अतः परं महोग्रं च तपः कृत्वा कलेवरम् ।
त्यक्ष्याम्यहमशुद्धं हि जीर्णां त्वचमिवोरगः ॥ ४१ ॥
ataḥ paraṃ mahograṃ ca tapaḥ kṛtvā kalevaram |
tyakṣyāmyahamaśuddhaṃ hi jīrṇāṃ tvacamivoragaḥ || 41 ||
“I will henceforth practise the most austere form of devotion, and abandon this my unhallowed human frame in the same way, as the snake abandons his time-worn-skin (slough).
देवदूत विमानेदं गृहीत्वा त्वं यथागतः ।
तथा गच्छ महेन्द्रस्य संनिधौ त्वं नमोऽस्तु ते ॥ ४२ ॥
devadūta vimānedaṃ gṛhītvā tvaṃ yathāgataḥ |
tathā gaccha mahendrasya saṃnidhau tvaṃ namo’stu te || 42 ||
“May you be pleased, Oh delegate of the Gods! to return with your heavenly car to the presence of the great Indra from where you came, and farewell.”
देवदूत उवाच ।
इत्युक्तोऽहं गतो भद्रे शक्रस्याग्रे निवेदितुम ।
यथावृत्तं निवेद्याथ महदाश्चर्यतां गतः ॥ ४३ ॥
devadūta uvāca |
ityukto’haṃ gato bhadre śakrasyāgre nivedituma |
yathāvṛttaṃ nivedyātha mahadāścaryatāṃ gataḥ || 43 ||
The celestial emissary resumed:—
Thus being bid, I went Oh good lady, to the presence of Sakra to report the matter. Who upon my reporting of the matter, was struck with great wonder.
इन्द्र उवाच ।
पुनः प्राह महेन्द्रो मां श्लक्ष्णं मधुरया गिरा ।
दूत गच्छ पुनस्तत्र तं राजानं नयाश्रमम् ॥ ४४ ॥
indra uvāca |
punaḥ prāha mahendro māṃ ślakṣṇaṃ madhurayā girā |
dūta gaccha punastatra taṃ rājānaṃ nayāśramam || 44 ||
Then the great Indra again spoke to me with a sweet voice and said: “Go back again to that king, and take him to the hermitage of Valmiki.
वाल्मीकेर्ज्ञाततत्त्वस्य स्वबोधार्थं विरागिणम् ।
संदेशं मम वाल्मीकेर्महर्षेस्त्वं निवेदय ॥ ४५ ॥
vālmīkerjñātatattvasya svabodhārthaṃ virāgiṇam |
saṃdeśaṃ mama vālmīkermaharṣestvaṃ nivedaya || 45 ||
“He is well acquainted with every truth, tell him my errand for the instruction of the dispassionate prince, saying:—
महर्षे त्वं विनीताय राज्ञेऽस्मै वीतरागिणे ।
नस्वर्गमिच्छते तत्त्वं प्रबोधय महामुने ॥ ४६ ॥
vālmīkerjñātatattvasya svabodhārthaṃ virāgiṇam |
saṃdeśaṃ mama vālmīkermaharṣestvaṃ nivedaya || 45 ||
“Oh thou great sage! remonstrate with this prince who is humble and dispassionate, and dislikes the enjoyments of heaven.
तेन संसारदुःखार्तो मोक्षमेष्यति च क्रमात् ।
इत्युक्त्वा देवराजेन प्रेषितोऽहं तदन्तिके ॥ ४७ ॥
tena saṃsāraduḥkhārto mokṣameṣyati ca kramāt |
ityuktvā devarājena preṣito’haṃ tadantike || 47 ||
“So that this prince who is aggrieved at the miseries of the world, may gradually come to attain his emancipation.”
मयागत्य पुनस्तत्र राजा वल्मीकजन्मने ।
निवेदितो महेन्द्रस्य राज्ञा मोक्षस्य साधनम् ॥ ४८ ॥
mayāgatya punastatra rājā valmīkajanmane |
nivedito mahendrasya rājñā mokṣasya sādhanam || 48 ||
I then went and explained my mission to the royal hermit, took him to the sage Valmiki (who had grown amidst the ant-hills), and to whom I delivered great Indra’s charge for the king’s practice of the means for his final liberation.
ततो वल्मीकजन्मासौ राजानं समपृच्छत ।
अनामयमतिप्रीत्या कुशलप्रश्नवार्तया ॥ ४९ ॥
tato valmīkajanmāsau rājānaṃ samapṛcchata |
anāmayamatiprītyā kuśalapraśnavārtayā || 49 ||
Then the sage (named after the ant-hill in which he had grown), welcomed the King with gentle inquiries regarding his welfare.
राजोवाच ।
भगवन्धर्मतत्त्वज्ञ ज्ञातज्ञेय विदांवर ।
कृतार्थोऽहं भवद्दृष्ट्या तदेव कुशलं मम ॥ ५० ॥
rājovāca |
bhagavandharmatattvajña jñātajñeya vidāṃvara |
kṛtārtho’haṃ bhavaddṛṣṭyā tadeva kuśalaṃ mama || 50 ||
The prince replied:—
“Oh great seer, who are informed in all the truths of religion, and are the greatest of them that know the knowable, thy very sight has given me all that I desired, and therein is all my welfare.
भगवन्प्रष्टुमिच्छामि तदविघ्नेन मे वद ।
संसारबन्धदुःखार्तेः कथं मुञ्चामि तद्वद ॥ ५१ ॥
bhagavanpraṣṭumicchāmi tadavighnena me vada |
saṃsārabandhaduḥkhārteḥ kathaṃ muñcāmi tadvada || 51 ||
“Great sire, I wish to learn from you how I may escape the miseries which arise from one’s connection with this world, and which I hope you will reveal to me without reservation.”
वाल्मीकिरुवाच ।
श्रृणु राजन्प्रवक्ष्यामि रामायणमखण्डितम् ।
श्रुत्वावधार्य यत्नेन जीवन्मुक्तो भविष्यसि ॥ ५२ ॥
vālmīkiruvāca |
śrṛṇu rājanpravakṣyāmi rāmāyaṇamakhaṇḍitam |
śrutvāvadhārya yatnena jīvanmukto bhaviṣyasi || 52 ||
Valmiki said:—
Hear me Oh king! I will relate to you the entire Ramayana, by the hearing and understanding of which you will be saved even while in this life.
Section VI – History of Rama.
वसिष्ठरामसंवादं मोक्षोपायकथां शुभाम ।
ज्ञातस्वभावो राजेन्द्र वदामि श्रूयतां बुध ॥ ५३ ॥
vasiṣṭharāmasaṃvādaṃ mokṣopāyakathāṃ śubhāma |
jñātasvabhāvo rājendra vadāmi śrūyatāṃ budha || 53 ||
Hear me Oh great and intelligent king, I repeat to you the sacred conversation which took place between Rama and Vasishtha relating the way to liberation, and which I well know from my knowledge (of human nature).
राजोवाच ।
को रामः कीदृशः कस्य बद्धो वा मुक्त एव वा ।
एतन्मे निश्चितं ब्रूहि ज्ञानं तत्त्वविदां वर ॥ ५४ ॥
rājovāca |
ko rāmaḥ kīdṛśaḥ kasya baddho vā mukta eva vā |
etanme niścitaṃ brūhi jñānaṃ tattvavidāṃ vara || 54 ||
The prince said:—
“O you best of sages, tell me precisely who and what this Rama was, what was his bondage and how he got freed from it.”
वाल्मीकिरुवाच ।
शापव्याजवशादेव राजवेषधरो हरिः ।
आहृताज्ञानसंपन्नः किंचिज्ज्ञोऽसौ भवत्प्रभुः ॥ ५५ ॥
vālmīkiruvāca |
śāpavyājavaśādeva rājaveṣadharo hariḥ |
āhṛtājñānasaṃpannaḥ kiṃcijjño’sau bhavatprabhuḥ || 55 ||
Valmiki said:—
Hari was condemned under a curse to take upon himself the form of a prince, with an assumed ignorance as that of a man of little understanding.
राजोवाच ।
चिदानन्दस्वरूपे हि रामे चैतन्यविग्रहे ।
शापस्य कारणं ब्रूहि कः शप्ता चेति मे वद ॥ ५६ ॥
rājovāca |
cidānandasvarūpe hi rāme caitanyavigrahe |
śāpasya kāraṇaṃ brūhi kaḥ śaptā ceti me vada || 56 ||
The prince said: “Tell me who was the author of that curse, and how it could befall on Rama, who was the personification of consciousness and felicity, and the very image of wisdom.”
वाल्मीकिरुवाच ।
सनत्कुमारो निष्काम अवसद्ब्रह्मसद्मनि ।
वैकुण्ठादागतो विष्णुस्त्रैलोक्याधिपतिः प्रभुः ॥ ५७ ॥
vālmīkiruvāca |
sanatkumāro niṣkāma avasadbrahmasadmani |
vaikuṇṭhādāgato viṣṇustrailokyādhipatiḥ prabhuḥ || 57 ||
Valmiki replied: Sanat-kumara, who was devoid of desires, had been residing at the abode of Brahma, to which Vishnu, the Lord of the three worlds, was a visitor from Vaikuntha.
ब्रह्मणा पूजितस्तत्र सल्यलोकनिवासिभिः ।
विना कुमारं तं दृष्ट्रा ह्युवाच प्रभुरीश्वरः ॥ ५८ ॥
brahmaṇā pūjitastatra salyalokanivāsibhiḥ |
vinā kumāraṃ taṃ dṛṣṭrā hyuvāca prabhurīśvaraḥ || 58 ||
The Lord God was welcomed by all the inhabitants of the Brahmaloka as well as by Brahma himself, except by Sanat-kumara who was thus beheld and addressed to by the god.
सनत्कुमार स्तब्धोऽसि निष्कामो गर्वचेष्टया ।
अतस्त्वं भव कामार्तः शरजन्मेति नामतः ॥ ५९ ॥
sanatkumāra stabdho’si niṣkāmo garvaceṣṭayā |
atastvaṃ bhava kāmārtaḥ śarajanmeti nāmataḥ || 59 ||
“Sanat-kumara, it is ignorance that makes you forsake your desires for fear of regeneration (on earth), therefore must you be born under the name of Sara-janma to be troubled with desires.”
तेनापि शापितो विष्णुः सर्वज्ञत्वं तवास्ति यत् ।
किंचित्कालं हि तत्त्यक्त्वा त्वमज्ञानी भविष्यसि ॥ ६० ॥
tenāpi śāpito viṣṇuḥ sarvajñatvaṃ tavāsti yat |
kiṃcitkālaṃ hi tattyaktvā tvamajñānī bhaviṣyasi || 60 ||
Sanat-kumara in return denounced Vishnu by saying:—”Even all discerning as you are, you shall have to sacrifice your omniscience for some time, and pass as an ignorant mortal (on earth).”
भृगुर्भार्यां हतां दृष्ट्रा ह्युवाच क्रोधमूर्च्छितः ।
विष्णो तवापि भार्याया वियोगो हि भविष्यति ॥ ६१ ॥
bhṛgurbhāryāṃ hatāṃ dṛṣṭrā hyuvāca krodhamūrcchitaḥ |
viṣṇo tavāpi bhāryāyā viyogo hi bhaviṣyati || 61 ||
There was another anathema pronounced upon Vishnu by the sage Bhrigu, who seeing his wife killed (by him), became incensed with anger and said: “Vishnu you shall also have to be bereft of your wife.
वृन्दया शापितो विष्णुश्छलनं यत्त्वया कृतम् ।
अतस्त्वं स्त्रीवियोगं तु वचनान्मम यास्यसि ॥ ६२ ॥
vṛndayā śāpito viṣṇuśchalanaṃ yattvayā kṛtam |
atastvaṃ strīviyogaṃ tu vacanānmama yāsyasi || 62 ||
He was again cursed by Vrinda to be deprived of his wife, on account of his beguiling her (in the form of her husband).
भार्या हि देवदत्तस्य पयोष्णीतीरसँस्थिता ।
नृसिंहवेषधृग्विष्णुं दृष्ट्वा पञ्चत्वमागता ॥ ६३ ॥
bhāryā hi devadattasya payoṣṇītīrasaṃsthitā |
nṛsiṃhaveṣadhṛgviṣṇuṃ dṛṣṭvā pañcatvamāgatā || 63 ||
Again when the pregnant wife of Devadatta was killed (with fear) on seeing the man-lion figure of Vishnu;
तेन शप्तो हि नृहरिर्दुःखार्तः स्त्रीवियोगतः ।
तवापि भार्यया सार्धं वियोगो हि भविष्यति ॥ ६४ ॥
tena śapto hi nṛharirduḥkhārtaḥ strīviyogataḥ |
tavāpi bhāryayā sārdhaṃ viyogo hi bhaviṣyati || 64 |
The leonine Hari was denounced by the husband, who was sorely afflicted at the loss of his consort, to be thus separated from his wife also.
भृगुणैवं कुमारेण शापितो देवशर्मणा ।
वृन्दया शापितो विष्णुस्तेन मानुष्यतां गतः ॥ ६५ ॥
bhṛguṇaivaṃ kumāreṇa śāpito devaśarmaṇā |
vṛndayā śāpito viṣṇustena mānuṣyatāṃ gataḥ || 65 ||
Thus denounced by Bhrigu, by Sanat-kumara, Devadatta and Vrinda, he was obliged (to be born in this earth) in the figure of a human being.
एतत्ते कथितं सर्वे शापव्याजस्य कारणम् ।
इदानीं वच्मि तत्सर्वे सावधानमतिः शृणु ॥ ६६ ॥
etatte kathitaṃ sarve śāpavyājasya kāraṇam |
idānīṃ vacmi tatsarve sāvadhānamatiḥ śṛṇu || 66 ||
I have thus explained to you the causes of all the curses (which were passed on Vishnu), and will now relate to you all other things which you shall have carefully to attend to.
Next topic: योगवासिष्ठः – प्रकरणम् १ (वैराग्यप्रकरणम्)/सर्गः ०२
Janamejayan's धर्म जिज्ञासा 