Arjuna devoted to shri krishna

 arjun hesitated at first but when he realized that everything is divine leela. He devoted himself to krishna and started fighting for the greater cause.

Shiva the unchanging Absolute upon which Kali plays the dance of creation

 

No one saw this divine form of mine, Arjuna, except you.

 

YOG VASISHTA B2 20 On Good Conduct

YOG VASISHTA

Book II – Mumukshu khanda (mumukshu-vyavahara khanda)

Chapter 20 – On Good Conduct

श्रीवसिष्ठ उवाच ।

आर्यसंगमयुक्त्यादौ प्रज्ञां वृद्धिं नयेद्बलात् । ततो महापुरुषतां महापुरुषलक्षणैः ॥ १ ॥ It is the society of the respectable and reasoning with them, that leads most efficiently to the improvement of the understanding, and next to the making of a great man, with all the characteristics of greatness.

यो यो येन गुणेनेह पुरुषः प्रविराजते । शिष्यते तं तमेवाशु तस्माद्बुद्धिं विवर्धयेत् ॥ २ ॥ Whatever man excels in any quality here, he becomes distinguished by it: therefore learn it from him, and improve your understanding by the same.

महापुरुषता ह्येषा शमादिगुणशालिनी । सम्यग्ज्ञानं विना राम सिद्धिमेति न कांचन ॥ ३ ॥ True greatness consists in quietness and other virtues, without a knowledge of which it is impossible, O Rama! to be successful in anything.

ज्ञानाच्छमादयो यान्ति वृद्धिं सत्पुरुषक्रमाः । श्लाघनीयाः फलेनान्तर्वृष्टेरिव नवाङ्कुराः ॥ ४ ॥ Learning produces quiet and other qualities, and increases the virtues of good people; all which are praised by their good effects on the mind, as the rain is hailed for its growing the new sprouts of plants.

शमादिभ्यो गुणेभ्यश्च वर्धते ज्ञानमुत्तमम् । अन्नात्मकेभ्यो यज्ञेभ्यः शालिवृष्टिरिवोत्तमा ॥ ५ ॥ The qualities of quietude and other virtues serve to increase the best knowledge (of men); as sacrifice with rice serves to produce felicitous rains for the harvest.

गुणाः शमादयो ज्ञानाच्छमादिभ्यस्तथा ज्ञता । परस्परं विवर्धन्ते ते अब्जसरसी इव ॥ ६ ॥ As learning produces the qualities of quiet and the like, so do these qualities give rise to learning; thus they serve to grow each other, as the lake and lotuses contribute to their mutual benefit.

ज्ञानं सत्पुरुषाचाराज्ज्ञानात्सत्पुरुषक्रमः । परस्परं गतौ वृद्धिं ज्ञानसत्पुरुषक्रमौ ॥ ७ ॥ Learning is produced by right conduct as good conduct results from learning; thus wisdom and morality are natural helps to one another.

शमप्रज्ञादिनिपुणपुरुषार्थक्रमेण च । अभ्यसेत्पुरुषो धीमाञ्ज्ञानसत्पुरुषक्रमौ ॥ ८ ॥ The intelligent man who is possessed of quietude, meekness and good conduct, should practise wisdom, and follow the ways of good people.

न यावत्सममभ्यस्तौ ज्ञानसत्पुरुषक्रमौ । एकोऽपि नैतयोस्तात पुरुषस्येह सिध्यति ॥ ९ ॥ Unless one should bring to practice his wisdom and good conduct in an equal degree, he will never be successful in either of them.

यथा कलमरक्षिण्या गीत्या वितततालया । खगोत्सादेन सहितं गीतानन्दः प्रसाध्यते ॥ १० ॥ Both of these should be conjoined together like the song united with percussion, as it is done by the husbandman and his wife in sowing the seeds and driving away the (seed-picking) birds from their fields of grain.

ज्ञानसत्पुरुषेहाभ्यामकर्त्रा कर्तृरूपिणा । तथा पुंसा निरिच्छेन सममासाद्यते पदम् ॥ ११ ॥ It is by practice of wisdom and right conduct (as causes of one another), that good people are enabled to acquire both of them in an equal degree.

सदाचारक्रमः प्रोक्तो मयैवं रघुनन्दन । तथोपदिश्यते सम्यगेवं ज्ञानक्रमोऽधुना ॥ १२ ॥ I have already expounded to you, O Rama, the rule of good conduct, and will now explain to you fully the way of gaining learning.

इदं यशस्यमायुष्यं पुरुषार्थफलप्रदम् । तज्ज्ञादाप्ताच्च सच्छास्त्रं श्रोतव्यं किल धीमता ॥ १३ ॥ Learning conduces to renown, long life and to the acquisition of the object of your exertion; therefore should the intelligent learn the good sciences from those who have studied and mastered them.

श्रुत्वा त्वं बुद्धिनैर्मल्याद्बलाद्यास्यसि तत्पदम् । यथा कतकसंश्लेषात्प्रसादं कलुषं पयः ॥ १४ ॥ By hearing (these lectures) with a clear understanding, you will surely attain the state of perfection, as dirty water is purified by infusion of the Kata fruits.

विदितवेद्यमिदं हि मनो मुनेर्विवशमेव हि याति परं पदम् । यदवबुद्धमखण्डितमुत्तमं तदवबोधवशान्न जहाति हि ॥ १५ ॥ The sage who has known the knowable, has his mind drawn insensibly to the blissful state; and that highest state of unbounded felicity being once known and felt (in the mind), it is hard to lose its impression at any time.

YOG VASISHTA B2 19 Ascertainment of true evidence

YOG VASISHTA

Book II – Mumukshu khanda (mumukshu-vyavahara khanda)

Chapter 19 – Ascertainment of true evidence

श्रीवसिष्ठ उवाच । 

विशिष्टांशसमर्थत्वमुपमानेषु गृह्यते । को भेदः सर्वसादृश्ये तूपमानोपमेययोः ॥ १ ॥ It is the similarity of some particular property (of one thing to that of another) which constitutes a simile; whereas a complete similitude between the comparison and compared object, destroys their difference.

दृष्टान्तबुद्धावेकात्मज्ञानशास्त्रार्थवेदनात् । महावाक्यार्थसंसिद्धा शान्तिनिर्वाणमुच्यते ॥ २ ॥ From the knowledge of parables follows the cognition of the one jeeva treated of in the Sastras (Vedanta) and the peace which attends on the meditation of the Mahaa Vaakya, is called drishtaantha buddhi.

तस्माद्दृष्टान्तदार्ष्टान्तविकल्पोल्लसितैरलम् । यया कयाचिद्युक्त्या तु महावाक्यार्थमाश्रयेत् ॥ ३ ॥ It is therefore useless to talk of either (the complete or partial) agreement (of the properties) of the example and the exemplar; it is enough to the purpose to comprehend the purport of the Mahaa Vaakya in some way or other.

शान्तिः श्रेयः परं विद्धि तत्प्राप्तौ यत्नवान्भव । भोक्तव्यमोदनं प्राप्तं किं तत्सिद्धौ विकल्पितैः ॥ ४ ॥ Know your peace to be the chief good, and be diligent to secure the same. When you have got the food for your eating, it is useless to talk about how you came by it.

अकारणैः कारणिभिर्बोधार्थमुपमीयते । उपमानैस्तूपमेयैः सदृशैरेकदेशतः ॥ ५ ॥ A cause is compared with (or shewn for its explication by) something which is no cause at all: Thus is a comparison given to express its partial agreement in some respect with the compared object.

स्थातव्यं नेह भोगेषु विवेकरहितात्मना । उपलोदरसंजातपरिपीनान्धभेकवत् ॥ ६ ॥ We must not be so absorbed in the pleasures of the world as to be devoid of all sensibility; like some blind frogs which are generated and grow fat amidst the stones.

दृष्टान्तैर्यत्नमाश्रित्य जेतव्यं परमे पदम् । विचारणवता भाव्यं शान्तिशास्त्रार्थशालिना ॥ ७ ॥ Be attentive to these parables and learn your best state from them; all reasonable men should abide by the lessons of religious works for their internal peace.

शास्त्रोपदेशसौजन्यप्रज्ञातज्ज्ञसमागमैः । अन्तरान्तरसंपन्नधर्मार्थोपार्जनक्रियः ॥ ८ ॥ As also by the precepts of the Sastras, by the rules of humanity, prudence and spiritual knowledge; and also by the continued practice of the acts of religious merit.

तावद्विचारयेत्प्राज्ञो यावद्विश्रान्तिमात्मनि । संप्रयात्यपुनर्नाशां शान्तिं तुर्यपदाभिधाम् ॥ ९ ॥ Let the wise continue their inquiries until they can obtain their internal peace, and until they may arrive at the fourth stage (turya) of felicity known by the name of indestructible tranquility.

तुर्यविश्रान्तियुक्तस्य प्रतीपस्य भवार्णवात् । जीवतोऽजीवतश्चैव गृहस्थस्य तथा यतेः ॥ १० ॥ Who so has gained this fourth state of tranquil felicity, he has really passed beyond the limits of the ocean of the world, whether he is alive or not, or a house-holder or an ascetic.

न कृतेनाकृतेनार्थो न श्रुतिस्मृतिविभ्रमैः । निर्मन्दर इवाम्भोधिः स तिष्ठति यथास्थितम् ॥ ११ ॥ Such a man remains steady at his place like the calm sea undisturbed by the Mandara mountain, whether he has performed his duties according to the Srutis and Smritis or not.

एकांशेनोपमानानामुपमेयसधर्मता । बोद्धव्यं बोध्यबोधाय न स्थेयं बोधचञ्चुना ॥ १२ ॥ When there is a partial agreement of the comparison with the nature of the compared object, it is to be considered maturely for the well understanding of the point in question, and not to be made a matter of controversy.

यया कयाचिद्युक्त्या तु बोद्धव्यं बोध्यमेव ते । युक्तायुक्तं न पश्यन्ति व्याकुला बोधचञ्चवः ॥ १३ ॥ From every form of argument you are to understand the intelligible (that is explained to you); but the confounded disputant is blind both to right and false reasoning.

हृदये संविदाकाशे विश्रान्तेऽनुभवात्मनि । वस्तुन्यनर्थं यः प्राह बोधचञ्चुः स उच्यते ॥ १४ ॥ The notion of self (Aatma) being clear (self-evident) in the sphere of our consciousness within the mind. Any one who prattles meaninglessly about this truth, is said to be defective in his understanding.

अभिमानविकल्पांशैरज्ञो ज्ञप्तिं विकल्पयेत् । बोधं मलिनयत्यन्तः स्वं खमब्द इवामलम् ॥ १५ ॥ It is partly by pride and partly by their doubts, that the ignorant are led to altercate about their cognitions, and thereby they obscure the region of their inward understanding, as the clouds overshadow the clear firmament.

सर्वप्रमाणसत्तानां पदमब्धिरपामिव । प्रमाणमेकमेवेह प्रत्यक्षं तदतः शृणु ॥ १६ ॥ Of all sorts of proofs it is the evidence of perception which forms their fountain-head, as the sea is the mainspring of all its waters. It is this alone which is used in this place as you shall learn below.

सर्वाक्षसारमध्यक्षं वेदनं विदुरुत्तमाः । नूनं तत्प्रतिपत्सिद्धं तत्प्रत्यक्षमुदाहृतम् ॥ १७ ॥ 

original copied meaning -- The substance of all sensations is said to be the supersensible apprehension (or inward knowledge of things) by the wise; and it is verily their right concept which is meant by their perception.

from gemini ai

"The wise know that Consciousness (the principle of 'Knowing') is the very essence and supervisor of all the sense organs."

The eyes don't see; the ears don't hear. They are just instruments. It is Consciousness (वेदनं) that illuminates the data from these senses, allowing "seeing" and "hearing" to happen. It is the common factor behind all sensory experiences.

"Indeed, that (Consciousness) is self-evident, and that is what is declared to be 'Direct Perception'."

You don't need another instrument (like an eye or a mind) to know that you are conscious. Your very existence as a "knowing" being proves it. A light bulb doesn't need another flashlight to be seen; its own light proves its existence. Similarly, Consciousness is self-luminous (svayam-prakāśa). This immediate, unmediated, self-evident "knowing" of our own being is the highest and truest form of Pratyakṣa.

In short, the verse says: Don't mistake the sense organs for the real 'Knower'. The 'Knower' (Consciousness) is self-evident and is the true definition of direct experience.

अनुभूतेर्वेदनस्य प्रतिपत्तेर्यथाभिधम् । प्रत्यक्षमिति नामेह कृतं जीवः स एव नः ॥ १८ ॥ Thus the notion, knowledge and certainty (of things) as derived from words, are styled the triplicate perception as we have of the living jeeva. 'अनुभूति' (Experience), 'वेदन' (Knowing), और 'प्रतिपत्ति' (Cognition) - ये सभी एक ही तत्त्व के नाम हैं, जिसे (पिछले श्लोक में) 'प्रत्यक्ष' कहा गया है। यही प्रत्यक्ष-स्वरूप चेतना ही हमारा 'जीव' (आत्मा) है।h<>?

स एव संवित्स पुमानहंताप्रत्ययात्मकः । स ययोदेति संवित्त्या सा पदार्थ इति स्मृता ॥ १९ ॥ This jeeva is consciousness and egoism, and is of the masculine termination, and the cognition of the object whereby it is manifested to us, is called a category (पदार्थ).

ससंकल्पविकल्पाद्यैः कृतनानाक्रमभ्रमैः । जगत्तया स्फुरत्यम्बु तरङ्गादितया यथा ॥ २० ॥ It becomes manifest in the form of the passing world by the multifarious acts and shifts of its volition and option, as the water exhibits itself in the shape of its waves and bubbles.

प्रागकारणमेवाशु सर्गादौ सर्गलीलया । स्फुरित्वा कारणं भूतं प्रत्यक्षं स्वयमात्मनि ॥ २१ ॥ It was uncausal before, and then developed itself as the cause of all in its act of creating at the beginning of creation, and became perceptible by itself.

कारणं त्वविचारोत्थजीवस्यासदपि स्थितम् । सदिवास्यां जगद्रूपं प्रकृतौ व्यक्तिमागतम् ॥ २२ ॥ The causality was a product of the discrimination of the living jeeva, that was in a state of inexistence (before); until it became manifest as existent in the form of the material world.

स्वयमेव विचारस्तु स्वत उत्थं स्वकं वपुः । नाशयित्वा करोत्याशु प्रत्यक्षं परमं महत् ॥ २३ ॥ Reason says, that the self-same being destroys the body which was produced of itself, and manifests itself in its transcendental magnitude.

विचारवान्विचारोऽपि आत्मानमवगच्छति । यदा तदा निरुल्लेखं परमेवावशिष्यते ॥ २४ ॥ When the reasoning man comes to know the jeeva, he finds by his reason the presence of the indescribable being, before him.

मनस्यनीहिते शान्ते स्वबुद्धीन्द्रियकर्मभिः । नहि कश्चित्कृतैरर्थो नाकृतैरप्यभावनात् ॥ २५ ॥ The mind being free from desire, the organs of sense are relieved from their action, the jeeva becomes devoid of the results of its past actions as of those it has left undone.

मनस्यनीहिते शान्ते न प्रवर्तन्त एव ते । कर्मेन्द्रियाणि कर्मादावसंचारितयन्त्रवत् ॥ २६ ॥ The mind being set at ease and freed from its desires, the organs of action are restrained from their acts, as an engine when stopped in its motion.

मनोयन्त्रस्य चलने कारणं वेदनं विदुः । प्रणालीदारुमेषस्य रज्जुरन्तर्गता यथा ॥ २७ ॥ It is sensuousness which is reckoned as the cause that puts the machinery of the mind to work, just as the rope tied to the log and fastened about the neck of a ram, propels him to fighting.

रूपालोकमनस्कारपदार्थव्याकुलं जगत् । विद्यते वेदनस्यान्तर्वातान्तः स्पन्दनं यथा ॥ २८ ॥ The sight of external objects and the purposes of the internal mind, set all men at play, as the inward force of the air puts the winds to motion.

सर्वात्मवेदनं शुद्धं यथोदेति तदात्मकम् । भाति प्रसृतदिक्कालबाह्यान्तारूपदेहकम् ॥ २९ ॥ All spiritual knowledge is holy wherever it is found in any one: it adds a lustre to the body and mind like that of the expanded region of the sky.

दृष्ट्वैव दृश्यताभासं स्वरूपं धारयन्स्थितः । स्वं यथा यत्र यद्रूपं प्रतिभाति तथैव तत् ॥ ३० ॥ He sees the appearances of all visible objects, and maintains his own position among them. He views the spirit in the same light in which it presents itself in any place.

स सर्वात्मा यथा यत्र समुल्लासमुपागतः । तिष्ठत्याशु तथा तत्र तद्रूप इव राजते ॥ ३१ ॥ Wherever the universal jeeva appears itself in any light, it remains there and then in the same form in which it exhibits itself unto us.

सर्वात्मकतया द्रष्टुर्दृश्यत्वमिव युज्यते । दृश्यत्वं द्रष्टृसद्भावे दृश्यतापि न वास्तवी ॥ ३२ ॥ The universal jeeva being alike in all, the looker and the object seen are both the same being. The looker and the looked being one, their appearance as otherwise is all unreal.

अकारणकमेवातो ब्रह्म सिद्धमिदं स्थितम् । प्रत्यक्षमेव निर्मातृ तस्यांशास्त्वनुमादयः ॥ ३३ ॥ Hence the world is without a cause (because it is an unreality and not caused by any one). All existence is evidently Brahma himself, the perceptible cause of all. Hence perception (pratyasha) is the basis of evidence, and inference and others as analogy and verbal testimony are but parts of it.

स्वयत्नमात्रे यदुपासको यस्तद्दैवशब्दार्थमपास्य दूरे । शूरेण साधो पदमुत्तमं तत् स्वपौरुषेणैव हि लभ्यतेऽन्तः ॥ ३४ ॥Now let the worshippers of fate who apply the term destiny to all their exertions, cast off their false faith; and let the brave exert their manliness to attain their highest state.

विचारयाचार्यपरम्पराणां मतेन सत्येन सितेन तावत् । यावद्विशुद्धं स्वयमेव बुद्धया ह्यनन्तरूपं परमभ्युपैषि ॥ ३५ ॥ Continue O Rama, to consider the true and lucid doctrines of the successive teachers (of mankind), until you can arrive to a clear conception of the infinitely Supreme being in your own mind.

YOG VASISHTA B2 18

YOG VASISHTA

Book II – Mumukshu khanda (mumukshu-vyavahara khanda)

Chapter 18  (mumukshu-vyavahara khanda)

श्रीवसिष्ठ उवाच ।

अस्यां वा चित्तमात्रायां प्रबोधः संप्रवर्तते । बीजादिव सतो व्युप्तादवश्यंभावि सत्फलम् ॥ १ ॥ Vasishtha said:—The several parts of this work as already related, give rise to the understanding, as seeds sown in a good field never fail to produce good fruitage.

अपि पौरुषमादेयं शास्त्रं चेद्युक्तिबोधकम् । अन्यत्त्वार्षमपि त्याज्यं भाव्यं न्याय्यैकसेविना ॥ २ ॥ Even human compositions are acceptable when they are instructive of good sense; otherwise the Vedas also are to be renounced (as unreliable); because men are required always to abide by reason.

युक्तियुक्तमुपादेयं वचनं बालकादपि । अन्यत्तृणमिव त्याज्यमप्युक्तं पद्मजन्मना ॥ ३ ॥ Words conformable with reason are to be received even if spoken by boys; otherwise they are to be rejected as straws though pronounced by the lotus-born.

योऽस्मत्तातस्य कूपोऽयमिति कौपं पिबत्यपः । त्यक्त्वा गाङ्गं पुरस्थं तं को नाशास्त्यतिरागिणम् ॥ ४ ॥ Whoever drinks from a well by reason of its being dug by his ancestors, and rejects the holy water of the Ganges even when placed before him, is an incorrigible simpleton.

यथोषसि प्रवृत्तायामालोकोऽवश्यमेष्यति । अस्यां वा चित्तमात्रायां सुविवेकस्तथैष्यति ॥ ५ ॥ As early dawn is invariably accompanied by its train of light, so is good judgement an inevitable attendant on the perusal of this work.

श्रुतायां प्राज्ञवदनाद्बुद्ध्वान्तं स्वयमेव च । शनैःशनैर्विचारेण बुद्धौ संस्कार आगते ॥ ६ ॥ Whether these lessons are heard from the mouth of the learned, or well studied by one’s self, they will gradually make their impressions upon the mind by one’s constant reflection on their sense.

पूर्वं तावदुदेत्यन्तर्भृशं संस्कृतवाक्यता । शुद्धयुक्ता लतेवोच्चैर्या सभास्थानभूषणम् ॥ ७ ॥ They will first furnish (to the learner) a variety of Sanskrit expressions, and then spread before him a series of holy and judicious maxims, like so many ornamental creepers to decorate the hall.

परा नागरतोदेति महत्त्वगुणशालिनी । सा यया स्नेहमायान्ति राजानो अमरा अपि ॥ ८ ॥ They will produce a cleverness joined with such qualifications and greatness, as to engage the good grace of gods and kings.

पूर्वापरज्ञः सर्वत्र नरो भवति बुद्धिमान् । पदार्थानां यथा दीपहस्तो निशि सुलोचनः ॥ ९ ॥ They are called the intelligent who know the cause and effect of things, and are likened to a torch-bearer who is clear sighted in the darkness of the night.

लोभमोहादयो दोषास्तानवं यान्त्यलं शनैः । धियो दिशः समासन्नशरदो मिहिका यथा ॥ १० ॥ All their erroneous and covetous thoughts become weaker by degrees, as the regions of the sky are cleared of their mists at the approach of autumn.

केवलं समवेक्ष्यन्ते विवेकाध्यासनं धियः । न किंचन फलं धत्ते स्वाभ्यासेन विना क्रिया ॥ ११ ॥ Your thoughts require only the guidance of reason (to hit the right), as every action needs be duly performed to make it successful.

मनः प्रसादमायाति शरदीव महत्सरः । परं साम्यमुपादत्ते निर्मन्दर इवार्णवः ॥ १२ ॥ The intellect becomes (by culture) as clear as a great lake in autumn, and it gets its calmness (by reason), like that of the sea after its churning by the Mandara mountain.

निरस्तकालिमारत्नशिखेवास्ततमःपटा । प्रति ज्वलत्यलं प्रज्ञा पदार्थप्रविभागिनी ॥ १३ ॥ Like the flame of a chandelier cleansed of its sootiness and dispelling the shroud of darkness, the refined intellect shines forth in full brightness, and distinguishes (the different natures of) things.

दैन्यदारिद्र्यदोषाढ्या दृष्टयो दर्शितान्तराः । न निकृन्तन्ति मर्माणि ससंनाहमिवेषवः ॥ १४ ॥ The evils of penury and poverty cannot overpower on them, whose strong sight can discern the evils of their opposites (wealth and riches); as no dart can pierce the mortal parts of a soldier clad in full armour.

हृदयं नावलुम्पन्ति भीमाः संसृतिभीतयः । पुरःस्थितमपि प्राज्ञं महोपलमिवेषवः ॥ १५ ॥ No worldly fears can daunt the heart of the wise man, however nearest they may approach to him. Just as no arrow can pierce through a huge solid stone.

कथं स्यादादिता जन्मकर्मणां दैवपुंस्त्वयोः । इत्यादिसंशयगणः शाम्यत्यह्नि यथा तमः ॥ १५ ॥ No worldly fears can daunt the heart of the wise man, however nearest they may approach to him. Just as no arrow can pierce through a huge solid stone.

सर्वदा सर्वभावेषु संशान्तिरुपजायते । यामिन्यामिव शान्तायां प्रजालोक उपागते ॥ १७ ॥ There is a calm tranquility attending upon the wise at all times and in all conditions (of life); so also does the light of reason like solar rays, follow the dark night of error.

समुद्रस्येव गाम्भीर्यं धैर्यं मेरोरिव स्थितम् । अन्तः शीतलता चेन्दोरिवोदेति विचारिणः ॥ १८ ॥ The man of right judgement has a soul as deep as the ocean and as firm as a mountain, and a cool serenity always shines within him like that of moon-light.

सा जीवन्मुक्तता तस्य शनैः परिणतिं गता । शान्ताशेषविशेषस्य भवत्यविषयो गिराम् ॥ १९ ॥ It is he who arrives slowly at what is called “living-liberation;”who remains calm amidst the endless turmoils (of the world), and is quite aloof from common talk.

सर्वार्थशीतला शुद्धा परमालोकदास्यधीः । परं प्रकाशमायाति ज्योत्स्नेव शरदैन्दवी ॥ २० ॥ His mind is calm and cool at every thing; it is pure and full of heavenly light; shining serenely as the autumnal night with the radiance of moon-beams. 

हृद्याकाशे विवेकार्के शमालोकिनि निर्मले । अनर्थसार्थकर्तारो नोद्यन्ति किल केतवः ॥ २१ ॥ When the sun of reason illumines the cloudless region of the mind, no portentous comet of evil can make its appearance.

शाम्यन्ति शुद्धिमायान्ति सौम्यास्तिष्ठन्ति सून्नते । अचञ्चले जलेऽतृष्णाः शरदीवाभ्रमालिकाः ॥ २२ ॥ All desires are at rest with the elevated; they are pure with the steady, and indifferent to the inert, like the body of light clouds in autumn.

यत्किंचनकरी क्रूरा ग्राम्यता विनिवर्तते । दीनानना पिशाचानां लीलेव दिवसागमे ॥ २३ ॥ The slanders of envious ill-wishers are put out of countenance (by the wise), as the frolics of goblins disappear at the approach of day.

धर्मभित्तौ भृशं लग्नां धियं धैर्यधुरं गताम् । आधयो न विधुन्वन्ति वाताश्चित्रलतामिव ॥ २४ ॥ The mind that is fixed on the firm basis of virtue, and placed under the burden of patience, is not to be shaken by accidents; but remains as a plant in a painting.

न पतत्यवटे ज्ञस्तु विषयासङ्गरूपिणि । कः किल ज्ञातसरणिः श्वभ्रं समनुधावति ॥ २५ ॥ The knowing man does not fall into the pit-falls lying all about the affairs of this world: for who that knows the way will run into the ditch?

सच्छास्त्रसाधुवृत्तानामविरोधिनि कर्मणि । रमते धीर्यथाप्राप्ते साध्वीवान्तःपुराजिरे ॥ २६ ॥ The minds of the wise are as much delighted in acting conformably to the precepts of good books and the examples of the virtuous, as chaste women are fond of keeping themselves within the bounds of the inner apartments.

जगतां कोटिलक्षेषु यावन्तः परमाणवः । तेषामेकैकशोऽन्तःस्थान्सर्गान्पश्यत्यसङ्गधीः ॥ २७ ॥ Of the innumerable millions of atoms which compose this universe, every one of them is viewed in the light of a world in the mind of the abstracted philosopher.

मोक्षोपायावबोधेन शुद्धान्तःकरणं जनम् । न खेदयति भोगौघो न चानन्दयति क्वचित् ॥ २८ ॥ The man whose mind is purified by a knowledge of the precepts of liberation, neither repines nor rejoices at the loss or gain of the objects of enjoyment.

परमाणौ परमाणौ सर्ववर्गा निरर्गलाः । ये पतन्त्युत्पतन्त्यम्बुवीचिवत्तान्स पश्यति ॥ २९ ॥ Men of unfettered minds look upon the appearance and disappearance of every atomic world, as the fluctuating wave of the sea.

न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति । कार्याण्येष प्रबुद्धोऽपि निष्प्रबुद्ध इव द्रुमः ॥ ३० ॥ They neither grieve at unwished-for occurrences nor pine for their wished-for chances; and knowing well all accidents to be the consequences of their actions, they remain as unconscious as trees.

दृश्यते लोकसामान्यो यथाप्राप्तानुवृत्तिमान् । इष्टानिष्टफलप्राप्तौ हृदयेनापराजितः ॥ ३१ ॥ These (holy men) appear as common people, and live upon what they get; whether they meet with aught of welcome or unwelcome to them, their minds remain unconquered.

बुद्ध्वेदमखिलं शास्त्रं वाचयित्वा विविच्यताम् । अनुभूयत एवैतन्न तूक्तं वरशापवत् ॥ ३२ ॥ They having understood the whole of this Sastra, and having read and considered it well, as well as pondered (on its purport), hold their silence as in the case of a curse or blessing.

शास्त्रं सुबोधमेवेदं सालंकारविभूषितम् । काव्यं रसमयं चारु दृष्टान्तैः प्रतिपादितम् ॥ ३३ ॥ This Sastra is easy to be understood, and is ornamented with figures (of speech). It is a poem full of flavours and embellished with beautiful similes.

बुध्यते स्वयमेवेदं किंचित्पदपदार्थवित् । स्वयं यस्तु न वेत्तीदं श्रोतव्यं तेन पण्डितात् ॥ ३४ ॥ One may be self taught in it who has a slight knowledge of words and their senses; but he who does not understand the purport well, should learn it from a pandit.

यस्मिन्श्रुते मते ज्ञाते तपोध्यानजपादिकम् । मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते ॥ ३५ ॥ After hearing, thinking and understanding this work, one has no more need of practising austerities, or of meditation and repeating the Mantras and other rites: and a man requires nothing else in this world for the attainment of his liberation.

एतच्छास्त्रघनाभ्यासात्पौनःपुन्येन वीक्षणात् । पाण्डित्यं स्यादपूर्वं हि चित्तसंस्कारपूर्वकम् ॥ ३६ ॥ By deep study of this work and its repeated perusal, a man attains to an uncommon scholarship next to the purification of his soul.

अहं जगदिति प्रौढो द्रष्टृदृश्यपिशाचकः । पिशाचोऽर्कोदयेनेव स्वयं शाम्यत्ययत्नतः ॥ ३७ ॥ The ego and the non-ego, that is, the viewer and the view, are both but chimeras of the imagination, and it is their annihilation alone, that leads insensibly to the vision of the soul.

भ्रमो जगदहं चेति स्थित एवोपशाम्यति । स्वप्नमोहः परिज्ञात इव नो भ्रमयत्यलम् ॥ ३८ ॥ The error of the reality of ego and the perceptible world, will vanish away as visions in a dream; for who, that knows the falsehood of dreams, will fall into the error.

यथा संकल्पनगरे पुंसो हर्षविषादिता । न बाधते तथैवास्मिन्परिज्ञाते जगद्भ्रमे ॥ ३९ ॥ As an imaginary palace gives no joy or grief to any body, so it is in the case of the erroneous conception of the world.

चित्रसर्पः परिज्ञातो न सर्पभयदो यथा । दृश्यसर्पः परिज्ञातस्तथा न सुखदुःखदः ॥ ४० ॥ As nobody is afraid of a serpent that he sees in painting, so the sight of a living serpent neither terrifies nor pleases one who knows it.

परिज्ञानेन सर्पत्वं चित्रसर्पस्य नश्यति । यथा तथैव संसारः स्थित एवोपशाम्यति ॥ ४१ ॥ And as it is our knowledge of the painted serpent that removes our fear of it as a serpent, so our conviction of the unreality of the world, must disperse our mistake of its existence.

सुमनःपल्लवामर्दे किंचिद्व्यतिकरो भवेत् । परमार्थपदप्राप्तौ नतु व्यतिकरोऽल्पकः ॥ ४२ ॥ Even the plucking of a flower or tearing of its (tender) leaflet, is attended with a little exertion (of the nails and fingers), but no (bodily) exertion whatever is required to gain the blessed state.

गच्छत्यवयवः स्पन्दं सुमनःपत्रमर्दने । इह धीमात्ररोधस्तु नाङ्गावयवचालनम् ॥ ४३ ॥ There is an action of the members of body, accompanied with the act of plucking or pulling off a flower; but in the other case (of Yoga), you have only to fix your mind, and make no exertion of your body.

सुखासनोपविष्टेन यथासंभवमश्नता । भोगजालं सदाचारविरुद्धेषु न तिष्ठता ॥ ४४ ॥ 

It is practicable with ease by any one sitting on his easy seat and 

fed with his usual food, and 

not addicted to gross pleasures, 

nor trespassing the rules of good conduct.

यथाक्षणं यथादेशं प्रविचारयता सुखम् । यथासंभवसत्सङ्गमिदं शास्त्रमथेतरत् ॥ ४५ ॥

You can derive happiness at each place and time, from your own observations, as also from your association with the good wherever it is available. This is an optional rule.

आसाद्यते महाज्ञानबोधः संसारशान्तिदः ।न भूयो जायते येन योनियन्त्रप्रपीडनम् ॥ You can derive happiness at each place and time, from your own observations, as also from your association with the good wherever it is available. This is an optional rule.

एतावत्यपि येऽभीताः पापा भोगरसे स्थिताः । स्वमातृविष्ठाकृमयः कीर्तनीया न तेऽधमाः ॥ ४७ ॥ But such as are afraid of this course, and are addicted to the vicious pleasures of the world, are to be reckoned as too base, and no better than faeces and worms of their mother’s bowels.

श्रृणु तावदिदानीं त्वं कथ्यमानमिदं मया । राघव ज्ञानविस्तारं बुद्धिसारतरान्तरम् ॥ ४८ ॥ Attend now, Rama, to what I am going to say with regard to the advancement of knowledge, and improvement of the understanding in another way.

यथेदं श्रूयते चास्त्रं तामापातनिकां श्रृणु । विचार्यते यथार्थोऽयं यथा च परिभाषया ॥ ४९ ॥ Hear now the recent method in which this Sastra is learnt (by people), and its true sense interpreted to them by means of its Exposition.

येनेहाननुभूतेऽर्थे दृष्टेनार्थेन बोधनम् । बोधोपकारफलदं तं दृष्टान्तं विदुर्बुधाः ॥ ५० ॥  That thing which serves to explain the unapparent meaning (of a passage), by its illustration by some thing that is well known, and which may be useful to help the understanding (of the passage) is called a simile or Example.

दृष्टान्तेन विना राम नापूर्वार्थोऽवबुध्यते । यथा दीपं विना रात्रौ भाण्डोपस्करणं गृहे ॥ ५१ ॥ It is hard to understand the meaning given before without an instance, just as it is useless to have a lampstick at home without setting a lamp on it at night.

यैर्यैः काकुत्स्थ दृष्टान्तैस्त्वं मयेहावबोध्यसे । सर्वे सकारणास्ते हि प्राप्यन्तु सदकारणम् ॥ Whatever examples are given here as explanatory of divine nature, they are to be understood as appertaining to a world seen in a dream.

उपमानोपमेयानां कार्यकारणतोदिता । वर्जयित्वा परं ब्रह्म सर्वेषामेव विद्यते ॥ ५३ ॥ Wherever the comparisons and compared objects are used as expressive of the cause and effect, they apply to all cases except Brahma.

ब्रह्मोपदेशे दृष्टान्तो यस्तवेह हि कथ्यते । एकदेशसधर्मत्वं तत्रान्तः परिगृह्यते ॥ ५४ ॥ The examples that are given to explain the nature of Brahma, are to be taken in their partial (and not general) sense.

यो यो नामेह दृष्टान्तो ब्रह्मतत्त्वावबोधने । दीयते स स बोद्धव्यः स्वप्नजातो जगद्गतः ॥ ५५ ॥ Whatever examples are given here as explanatory of divine nature, they are to be understood as appertaining to a world seen in a dream.

एवं सति निराकारे ब्रह्मण्याकारवान्कथम् । दृष्टान्त इति नोद्यन्ति मूर्खवैकल्पिकोक्तयः ॥ ५६ ॥ In such cases, no corporeal instance can apply to the incorporeal Brahma, nor optional and ambiguous expressions give a definite idea of Him.

स्वप्नसंकल्पनाध्यानवरशापौषधादिभिः । यथार्था इह दृष्टान्तास्तद्रूपत्वाज्जगत्स्थितेः ॥ ५९ ॥ The simile of the existence of the world with the dreaming state is exact in all instances, as our desires, thoughts, our pleasures and displeasures, and all other acts are alike in both states.

मोक्षोपायकृता ग्रन्थकारेणान्येऽपि ये कृताः । ग्रन्थास्तेष्वियमेवैका व्यवस्था बोध्यबोधने ॥ ६० ॥ Both this work and others which have been composed by other authors on the means of salvation, have all pursued the same plan in their explanation of the knowable.

स्वप्नाभत्वं च जगतः श्रुते शास्त्रेऽवबोध्यते । शीघ्रं न पार्यते वक्तुं वाक्किल क्रमवर्तिनी ॥ ६१ ॥ The resemblance of the world to a dream is found also in the Srutis or Vedanta. It is not to be explained in a word, but requires a continued course of lectures.

स्वप्नसंकल्पनाध्याननगराद्युपमं जगत् । यतस्त एव दृष्टान्तास्तस्मात्सन्तीह नेतरे ॥ ६२ ॥ The comparison of the world to an imagery in the dream or an imaginary Utopia of the mind, is also adduced in examples of this kind in preference to others.

अकारणे कारणता यद्बोधायोपमीयते । न तत्र सर्वसाधर्म्यं संभवत्युपमाश्रमैः ॥ ६३ ॥ Whenever a causality is shown by a simile of something which is no cause, there the simile is applied in some particular and not all its general attributes.

उपमेयस्योपमानादेकांशेन सधर्मता । अङ्गीकार्यावबोधाय धीमता निर्विवादिना ॥ ६४ ॥ The partial similitude of this comparison with some property of the compared object, is unhesitatingly acknowledged by the learned in all their illustrations.

अर्थावलोकने दीपादाभामात्रादृते किल । न स्थानतैलवर्त्यादि किंचिदव्युपयुज्यते ॥ ६५ ॥ The light of the sense (of some thing) is compared with a lamp in its brightness only, in disregard of its stand or stick, the oil or the wick.

एकदेशसमर्थत्वादुपमेयावबोधनम् । उपमानं करोत्यङ्ग दीपोऽर्थप्रभया यथा ॥ ६६ ॥ The compared object is to be understood in its capacity of admitting a partial comparison (of the properties); as in the instance of sense and light, the simile consists in the brightness of both.

दृष्टान्तस्यांशमात्रेण बोध्यबोधोदये सति । उपादेयतया ग्राह्यो महावाक्यार्थनिश्चयः ॥ ६७ ॥ When the knowledge of the knowable thing is derived from some particular property of the comparison, it is granted as a suitable simile, in understanding the sense of some great saying.

न कुतार्किकतामेत्य नाशनीया प्रबुद्धता । अनुभूत्यपलापान्तैरपवित्रैर्विकल्पितैः ॥ ६८ ॥ We must not overshadow our intellect by bad logic, nor set at naught our common sense by an unholy scepticism.

विचारणादनुभवकारिवैरिणोऽपि वाङ्मयं त्वनुगतमस्मदादिषु । स्त्रियोक्तमप्यपपरमार्थवैदिकं वचो वचःप्रलपनमेव नागमः ॥ ६९ ॥ We have by our reasoning well weighed the verbosity of our opinionative adversaries, and never set aside the holy sayings of the Vedas, even when they are at variance with the opinions of our families.

अस्माकमस्ति मतिरङ्ग तयेति सर्वशास्त्रैकवाक्यकरणं फलितं यतो यः ।प्रातीतिकार्थमपशास्त्रनिजाङ्गपुष्टात्संवेदनादितरदस्ति ततः प्रमाणम् ॥ ७० ॥ O Rama! we have stored in our minds the truths resulting from the unanimous voice of all the Sastras, whereby it will be evident that we have attained the object of our belief, apart from the fabricated systems of heretical Sastras.

YOG VASISHTA B2 17 On the contents of the work

YOG VASISHTA

Book II – Mumukshu khanda (mumukshu-vyavahara khanda)

Chapter 17 – On the contents of the work

श्रीवसिष्ठ उवाच ।

एवमन्तर्विवेको यः स महानिह राघव । योग्यो ज्ञानगिरः श्रोतुं राजेव नयभारतीम् ॥ १ ॥ Thus, O progeny of Raghu! it is the reasoning soul that is worthy of attending to the words of wisdom, as a prince (is inclined to listen) to a discourse on polity.

अवदातोऽवदातस्य विचारस्य महाशयः । जडसङ्गोज्झितो योग्यः शरदिन्दोर्यथा नभः ॥ २ ॥ The clear and high-minded man, who has renounced the company of stupid folks, is capable of fair reasoning, as the clear sky has the capacity of receiving the moon-light.

त्वमेतया खण्डितया गुणलक्ष्म्या समाश्रितः । मनोमोहहरं वाक्यं वक्ष्यमाणमिदं श्रृणु ॥ ३ ॥ You who are replete with the entire grace of this quality, should now attend to the words, that I say, to remove the errors of your mind.

पुण्यकल्पद्रुमो यस्य फलभारानतः स्थितः । मुक्तये जायते जन्तोस्तस्येदं श्रोतुमुद्यमः ॥ ४ ॥ He, the arbour of whose merits is bending down with the load of its fruits, feels a desire to hear these words for the sake of his salvation.

पावनानामुदाराणां परबोधैकदायिनाम् । वचसां भाजनं भूत्यै भव्यो भवति नाधमः ॥ ५ ॥ It is the noble minded only and not the base, that are receptacles of grand and holy sermons conferring the knowledge of their future state.

मोक्षोपायाभिधानेयं संहिता सारसंमिता । त्रिंशद्द्वे च सहस्राणि ज्ञाता निर्वाणदायिनी ॥ ६ ॥ This collection consisting of thirty-two thousand stanzas, is deemed as containing the essence of the means conducing to liberation, and conferring the final annihilation.

दीपे यथा विनिद्रस्य ज्वलिते संप्रवर्तते । आलोकोऽनिच्छतोऽप्येवं निर्वाणमनया भवेत् ॥ ७ ॥ As a lighted lamp presents its light to every waking man, so does this work effect the ultimate extinction of every person whether he would like it or not.

स्वयं ज्ञाता श्रुता वापि भ्रान्तिशान्त्यैकसौख्यदा । आप्रेक्ष्य वर्णिता सद्यो यथा स्वर्गतरङ्गिणी ॥ ८ ॥ One’s knowledge of this work whether by his own perusal or hearing of it from the rehearsal of others, tends to the immediate obliteration of his errors and augmentation of his delight, as it is done by the holy river of heaven.

यथा रज्ज्वामहिभ्रान्तिर्विनश्यत्यवलोकनात् । तथैतत्प्रेक्षणाच्छान्तिमेति संसारदुःखिता ॥ ९ ॥ As the fallacy of a snake in the rope is removed by examining it, so the fallacy of the reality of the world is removed by perusal of this work, which gives peace to one who is vexed with and tired of the world.

युक्तियुक्तार्थवाक्यानि कल्पितानि पृथक्पृथक् । दृष्टान्तसारसूक्तानि चास्यां प्रकरणानि षट् ॥ १० ॥ It contains six books all fraught with sentences full of reason, and each distinct from the other in its import. It has many verses containing chosen examples on all subjects.

वैराग्याख्यं प्रकरणं प्रथमं परिकीर्तितम् । विरागो वर्धते येन सेकेनेव मरौ तरुः ॥ ११ ॥ The first book treats of Indifference, and causes the growth of apathy (in the mind) like that of a tree in the desert soil.

अनुबन्धेन सहितं दिष्टतत्त्वनिरूपणम् । सार्धं सहस्रं ग्रन्थस्य यस्मिन्हृदि विचारिते । प्रकाशाच्छुद्धतोदेति मणाविव सुमार्जिते ॥ १२ ॥ It contains one thousand and five hundred stanzas, which being well considered in the mind, must impart a purity to it like the lustre of a gem after its polish.

मुमुक्षुव्यवहाराख्यं ततः प्रकरणं कृतम् । सहस्रमात्रं ग्रन्थस्य युक्तिग्रन्थेन सुन्दरम् ॥ १३ ॥ The next book dwells on the conduct of one longing after his liberation, and contains a thousand slokas arranged in judicious order.

स्वभावो हि मुमुक्षूणां नराणां यत्र वर्ण्यते । अथोत्पत्तिप्रकरणं दृष्टान्ताख्यायिकामयम् ॥ १४ ॥ It describes the nature of men desiring their liberation. Then follows the book on the creation of the world, and filled with narratives and examples.

सप्तग्रन्थसहस्राणि विज्ञानप्रतिपादकम् । जागती द्रष्टृदृश्यश्रीरहंत्वमितिरूपिणी ॥ १५ ॥ It has seven thousand stanzas teaching sound philosophy about the spectator and spectacle of the world in the forms of:—I and thou, designated the ego and non-ego.

अनुत्पन्नैवोत्थितेव यत्रेति परिवर्ण्यते । यस्मिन्श्रुते जगदिदं श्रोतान्तर्बुध्यतेऽखिलम् ॥ १६ ॥ It contains a description of the production of the world from its state of non-existence. A diligent attention to this chapter will convey a full knowledge of this world into the mind of the hearer.

सास्मद्युष्मत्सविस्तारं सलोकाकाशपर्वतम् । पिण्डग्रहविनिर्मुक्तं निर्भित्तिकमपर्वतम् ॥ १७ ॥ This ego and non-ego, and this vast expanse with all the worlds, space and mountains, are (to be viewed) as having no form nor foundation, and as there are no such things.

पृथ्व्यादिभूतरहितं संकल्प इव पत्तनम् । स्वप्नोपलम्भभावाभं मनोराज्यवदाततम् ॥ १८ ॥ There are no elements as the earth and others which exist in our fancy only, and are like phantoms appearing in a dream, or as aerial castles and chimeras of the mind.

गन्धर्वनगरप्रख्यमर्थशून्योपलम्भनात् । द्विचन्द्रविभ्रमाभासं मृगतृष्णाम्बुवर्तनम् ॥ १९ ॥ They resemble the moving hills on the shore to one passing in a boat, without any actual movement in them; or liken the hobgoblins appearing to an unsound mind. Such is the appearance of the world without any seed or source or origin of its own.

नौयानलोलशैलाभं सत्यलाभविवर्जितम् । चित्तभ्रमपिशाचाभं निर्बीजमपि भासुरम् ॥ २० ॥ They resemble the moving hills on the shore to one passing in a boat, without any actual movement in them; or liken the hobgoblins appearing to an unsound mind. Such is the appearance of the world without any seed or source or origin of its own.

कथार्थप्रतिभासाभं व्योममुक्तावलीनिभम् । कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि ॥ २१ ॥ It is as the impression of a tale in the mind, or the sight of a chain of pearls in the sky, or taking a bracelet for its gold or a wave for the water.

यथा नभसि नीलत्वमसदेवोत्थितं सदा । अभित्तिरङ्गरहितमुपलब्धिमनोहरम् ॥ २२ ॥ Or as the blueness of the sky is always apparent to sight without its reality, and evercharming to behold without the existence of any colour in it.

स्वप्ने वा व्योम्नि वा चित्रमकर्तृ चिरभासुरम् । अवह्निरेव वह्नित्वं धत्ते चित्रानलो यथा ॥ २३ ॥ Thus whatever unreal wonders always appear to us in our dreams or in the sky, they are but the resemblances of a fire in a picture, which seems to be burning without having any fire in it.

दधात्येवं जगच्छब्दरूपार्थमसदात्मकम् । तरङ्गोत्पलमालाभं दृष्टनृत्यमिवोत्थितम् ॥ २४ ॥ The word “jagat”or passing, is appropriately applied to the transitory world, which passes like the sea with its heaving waves, appearing as a chain of lotus flowers in dancing.

चक्रचीत्कारपूर्णस्य जलराशिमिवोद्यतम् । शीर्णपत्रं भ्रष्टनष्टं ग्रीष्मे वनमिवारसम् ॥ २५ ॥ It is (as false) as one’s imagination of a body of waters at a spot, from the sound of the ruddy geese (that live by rivers); and (as useless) as a withered forest in autumn, when the leaves and fruits fall off, and yield neither shade nor luscious nutriment.

मरणव्यग्रचित्ताभं शिलागृहगुहास्पदम् । अन्धकारगुहैकैकनृत्तमुन्मत्तचेष्टितम् ॥ २६ ॥ It is full with delirious cravings as of men at the point of death, and as dark as caverns in the mountains. Hence the efforts of men are but acts of their phrenzy.

प्रशान्ताज्ञाननीहारं विज्ञानशरदम्बरम् । समुत्कीर्णमिव स्तम्भे चित्रं भित्ताविवोदितम् ॥ २७ ॥ It is better to dwell in the clear sky of the autumnal (atmosphere of) philosophy, after subsidence of the frost of ignorance, than to view at this world, which is no more than an image at a post or a picture upon the wall.

पङ्कादिवाभिरचितं सचेतनमचेतनम् । ततः स्थितिप्रकरणं चतुर्थं परिकल्पितम् ॥ २८ ॥ Know all sensible and insensible things to be made of dust (to be reduced to dust again). Next follows the book on Existence.

त्रीणि ग्रन्थसहस्राणि व्याख्यानाख्यायिकामयम् । इत्थं जगदहंभावरूपस्थितिमुपागतम् ॥ २९ ॥ It contains three thousand stanzas full of explanations and narratives, showing the existence of the world to be a form (or development) of the essence of the Ego.

द्रष्टृदृश्यक्रमं प्रौढमित्यत्र परिकीर्तितम् । दशदिङ्मण्डलाभोगभासुरोऽयं जगद्भ्रमः ॥ ३० ॥ It treats of the manner in which the spectator (Ego) is manifest as the spectacle (non-ego), and how the ten-sided sphere of the arbour of the world is manifest both as the subjective and objective.

इत्थमभ्यागतो वृद्धिमिति तत्रोच्यते चिरम् । उपशान्तिप्रकरणं ततः पञ्चसहस्रकम् ॥ ३१ ॥ It has thus arrived at its development which is said to be everlasting. Next follows the book on quietude consisting of five thousand stanzas.

पञ्चमं पावनं प्रोक्तं युक्तिसंततिसुन्दरम् । इदं जगदहं त्वं च स इति भ्रान्तिरुत्थिता ॥ ३२ ॥ The fifth is styled the book on holiness, containing a series of excellent lectures, and shewing the erroneous conception of the world, as I, thou and he.

इत्थं संशाम्यतीत्यस्मिन्कथ्यते श्लोकसंग्रहैः ।उपशान्तिप्रकरणे श्रुते शाम्यति संसृतिः ॥ ३३ ॥ It is the suppression of this error, which forms the subject of this book; and the hearing of the chapter on quietude, serves to put an end to our transmigration in this world.

प्रभ्रष्टचित्रसेनेव किंचिल्लभ्योपलम्भना । शतांशशिष्टा भवति संशान्तभ्रान्तरूपिणी ॥ ३४ ॥ After suppression of the train of errors, there still remain slight vestiges of it to a hundredth part, as the dispersed troops in a picture afford us some faint idea of them.

अन्यसंकल्पचित्तस्था नगरश्रीरिवासती । अलभ्यवस्तुपार्श्वस्थस्वप्नयुद्धचिरारवा ॥ ३५ ॥ Aiming at the object of another person is as vain as looking at the beauty of an imaginary city, and sitting in expectation of an unattainable object. It is as a noisy fighting for something in sleep.

शान्तसंकल्पमत्ताभ्रभीषणाशनिशब्दवत् । विस्मृतस्वप्नसंकल्पनिर्माणनगरोपमा ॥ ३६ ॥ It is as vain as a man of unsubdued desires, bursting into a roaring like that of the loud and tremendous thunder-claps, and as the raising of a city on the model of one’s effaced impressions in a dream.

भविष्यन्नगरोद्यानप्रसूवन्ध्यामलाङ्गिका । तस्या जिह्वोच्यमानोग्रकथार्थानुभवोपमा ॥ ३७ ॥ It is as vain as a would-be city, with its garden and flowers and fruits growing in it: and as a sterile woman bragging of the valorous deeds of her unborn and would-be sons.

अनुल्लिखितचित्रस्य चित्रव्याप्तेव भित्तिभूः । परिविस्मर्यमाणार्थकल्पनानगरीनिभा ॥ ३८ ॥ Or when a painter is about to draw the picture of an imaginary city on the ground work of a chart, by forgetting to sketch a plan of it beforehand.

सर्वर्तुमदनुत्पन्नवनस्पन्दास्फुटाकृतिः । भाविपुष्पवनाकारवसन्तरसरञ्जना ॥ ३९ ॥ It is as vain as to expect evergreen herbage and fruitage of all seasons, and the breeze of an ungrown arbour; or to it in a future flowery parterre, pleasant with the sweets of spring.

अन्तर्लीनतरङ्गौघसौम्यवारिसरित्समा । निर्वाणाख्यं प्रकरणं ततः षष्ठमुदाहृतम् ॥ ४० ॥ Then follows the sixth book entitled annihilation, which is as clear as the waters of a river after subsidence of its billows within itself.

शिष्टो ग्रन्थः परीमाणं तस्य ज्ञानमहार्थदः । बुद्धे तस्मिन्भवेच्छ्रेयो निर्वाणं शान्तकल्पनम् ॥ ४१ ॥ It contains the remaining number of slokas, (i. e. 14500 Stanzas of the aggregate number of 32000 Slokas composing the entire work), a knowledge of these is pregnant with great meanings, and the understanding of them leads to the chief good of utter extinction and pacification of desires.

अचेत्यचित्प्रकाशात्मा विज्ञानात्मा निरामयः । परमाकाशकोशाच्छः शान्तसर्वभवभ्रमः ॥ ४२ ॥ The intellect being abstracted from all its objects, presents the manifestation of the soul, which is full of intelligence and free from all impurity. It is enveloped in the sheath of infinite vacuity, and is wholly pure and devoid of worldly errors.

निर्वापितजगद्यात्रः कृतकर्तव्यसुस्थितः । समस्तजनतारम्भवज्रस्तम्भो नभोनिभः ॥ ४३ ॥ Having finished its journey through the world and performed its duties here, the soul assumes a calmness as that of the adamantine column of the sky, reflecting the images of the tumultuous world.

विनिगीर्णयथासंख्यजगज्जालातितृप्तिमान् । आकाशीभूतनिःशेषरूपालोकमनस्कृतिः ॥ ४४ ॥ It rejoices exceedingly at its being delivered from the innumerable snares of the world, and becomes as light as air by being freed from its desire of looking after the endless objects.

कार्यकारणकर्तृत्वहेयादेयदृशोज्झितः । सदेह इव निर्देहः ससंसारोऽप्यसंसृतिः ॥ ४५ ॥ The soul that takes no notice of the cause or effect or doing of any thing, as also of what is to be avoided or accepted (i. e. which remains totally indifferent to every thing), is said to be disembodied though encumbered with a body, and to become unworldly in its worldly state.

चिन्मयो घनपाषाणजठरापीवरोपमः । चिदादित्यस्तपँल्लोकानन्धकारोपरोपमम् ॥ ४६ ॥ The intelligent soul is compared to a solid rock, compact and without any gap in it. It is the sun of intelligence which enlightens all people, and dispels the darkness of ignorance.

परप्रकाशरूपोऽपि परमान्ध्यमिवागतः । रुद्धसंसृतिदुर्लीलः प्रक्षीणाशाविषूचिकः ॥ ४७ ॥ (This soul) though so very luminous, has become grossly darkened (in its nature), by being confined to the vile fooleries of the world, and wasted by the malady of its cravings.

नष्टाहंकारवेतालो देहवानकलेवरः । कस्मिंश्चिद्रोमकोट्यग्रे तस्येयमवतिष्ठते । जगल्लक्ष्मीर्महामेरोः पुष्पे क्वचिदिवालिनी ॥ ४८ ॥ When freed from the chimera of its egoism, it becomes incorporeal even in its embodied state, and beholds (the glory of) the whole world as it was placed at the point of one of the myriads of hairs (on its body), or like a bee sitting on a flower upon the Sumera mountain.

परमाणौ परमाणौ चिदाकाशः स्वकोटरे । जगल्लक्ष्मीसहस्राणि धत्ते कृत्वाथ पश्यति ॥ ४९ ॥ The intelligent and vacuous soul contains and beholds in its sphere a thousand glories of the world, shining in each atom, as it was in a mirror.

विततता हृदयस्य महामतेर्हरिहराञ्जजलक्षशतैरपि । तुलनमेति न मुक्तिमतो यतः प्रविततास्ति निरुत्तमवस्तुनः ॥ ५० ॥ It is not even possible to thousands of Haris, Haras and Brahmas, to equal the great minded sage in the extent of his comprehensive soul;because the liberated have their chief good (of internal joy) stretched to a far greater limit than any.

YOG VASISHTA B2 16 On good conduct

YOGA VASISHTA

Book II – Mumukshu khanda Chapter 16 – On good conduct

श्रीवसिष्ठ उवाच ।

विशेषेण महाबुद्धे संसारोत्तरणे नृणाम् । सर्वत्रोपकरोतीह साधुः साधुसमागमः ॥ १ ॥ Vasishtha resumed saying said:—Know, O highly intelligent Rama! that the company of the virtuous is everywhere of the greatest benefit to men for their crossing over the ocean of the world.

साधुसङ्गतरोर्जातं विवेककुसुमं सितम् । रक्षन्ति ये महात्मानो भाजनं ते फलश्रियः ॥ २ ॥ It is the arbour of virtuous company that produces the fresh blossom of discrimination; which being cherished by high-souled men, yields to them its fruits of prosperity.

शून्यमाकीर्णतामेति मृतिरप्युत्सवायते । आपत्संपदिवाभाति विद्वज्जनसमागमे ॥ ३ ॥ The society of the learned makes solitude appear as company, and the evil of death as good as a festivity;and converts a difficulty to ease.

हिममापत्सरोजिन्या मोहनीहारमारुतः । जयत्येको जगत्यस्मिन्साधुः साधुसमागमः ॥ ४ ॥ It is the society of the virtuous which wards off all disasters, that like the frost, invade the lotus beds of our hearts; and baffle the icy breath of ignorance.

परं विवर्धनं बुद्धेरज्ञानतरुशातनम् । समुत्सारणमाधीनां विद्धि साधुसमागमम् ॥ ५ ॥ Know the society of the virtuous to be the best improver of the understanding, the destroyer of the tree of ignorance; and remover of all our mental diseases.

विवेकः परमो दीपो जायते साधुसंगमात् । मनोहरोज्ज्वलो नूनमासेकादिव गुच्छकः ॥ ६ ॥ The society of the virtuous produces the light of reason, which is as charmingly fair as a cluster of flowers after its being washed by rain-water.

निरपायां निराबाधां निर्वृतिं नित्यपीवरीम् । अनुत्तमां प्रयच्छन्ति साधुसङ्गविभूतयः ॥ ७ ॥ It is the influence of virtuous company that teaches us the best mode of life, which is never impaired or obstructed by anything, and is ever full in itself.

अपि कष्टतरां प्राप्तैर्दशां विवशतां गतैः । मनागपि न संत्याज्या मानवैः साधुसंगतिः ॥ ८ ॥ Let no man ever keep himself away from the association of the virtuous, though he is involved in utmost distress, and cast in irremediable circumstances.

साधुसंगतयो लोके सन्मार्गस्य च दीपिकाः । हार्दान्धकारहारिण्यो भासो ज्ञानविवस्वतः ॥ ९ ॥ The society of the virtuous, lends a light to the right path. It destroys the internal darkness of man, by the rays of the sun of knowledge.

यः स्नातः शीतसितया साधुसंगतिगङ्गया । किं तस्य दानैः किं तीर्थैः किं तपोभिः किमध्वरैः ॥ १० ॥ Whoever has bathed in the cold and clear stream of good company is not in need of the merit derived from acts of charity, pilgrimage, austerity and sacrifice.

नीरागाश्छिन्नसंदेहा गलितग्रन्थयोऽनघ । साधवो यदि विद्यन्ते किं तपस्तीर्थसंग्रहैः ॥ ११ ॥ Whoever has the society of virtuous men, and whose lives are free from passions and sins, and doubts and the knots (of scruples in their hearts), of what use is (the observance of) austerity, or (performance of) pilgrimage (to him)?

विश्रान्तमनसो धन्याः प्रयत्नेन परेण हि । दरिद्रेणेव मणयः प्रेक्षणीया हि साधवः ॥ १२ ॥ Blessed are the peaceful in their minds, who are viewed with as great an ardour by people, as poor men fondly dote upon gems and jewels.

सत्समागमसौन्दर्यशालिनी धीमतां मतिः । कमलेवाप्सरोवृन्दे सर्वदैव विराजते ॥ १३ ॥ The intelligent mind with its gracefulness derived from good company, shines always as the goddess of riches in the company of fairy nymphs.

तेनामलविचारस्य पदस्याग्रावचूलिता । प्रथिता येन धन्येन न त्यक्ता साधुसंगतिः ॥ १४ ॥ Therefore that blessed man is renowned as having attained the crown of a clear understanding, who never abstains himself from the company of the holy.

विच्छिन्नग्रन्थयस्तज्ज्ञाः साधवः सर्वसंमताः । सर्वोपायेन संसेव्यास्ते ह्युपाया भवाम्बुधौ ॥ १५ ॥ Hence all unscrupulous believers, holy men and those who are revered by people, are to be served by all means for crossing over the ocean of the world.

ते एते नरकाग्नीनां संशुष्केन्धनतां गताः । यैर्दृष्टा हेलया सन्तो नरकानलवारिदाः ॥ १६ ॥ Surely do they serve as dry fuel to hell-fire, who neglect the company of the saints, which is known as rain water to extinguish the flames of hell.

दारिद्र्यं मरणं दुःखमित्यादिविषयो भ्रमः । संप्रशाम्यत्यशेषेण साधुसंगमभेषजैः ॥ १७ ॥ The medicine of holy association, serves to allay entirely all the afflictions consequent to poverty and death and tribulations of worldly affairs.

संतोषः साधुसङ्गश्च विचारोऽथ शमस्तथा । एत एव भवाम्भोधावुपायास्तरणे नृणाम् ॥ १८ ॥ Contentment, society of the virtuous, rationalization and quietism, are the several means for crossing over the ocean of the world by

संतोषः परमो लाभः सत्सङ्गः परमा गतिः । विचारः परमं ज्ञानं शमो हि परमं सुखम् ॥ १९ ॥ 

Contentment is reckoned as the best gain, 

good company the right course, 

reasoning the true knowledge, and 

quietism the highest bliss.

चत्वार एते विमला उपाया भवभेदने । यैरभ्यस्तास्त उत्तीर्णा मोहवारिभवार्णवात् ॥ २० ॥ These are the four surest means to break off the trammels of the world, and whoever is practiced in these, has surely passed over the erroneous waters of the terrestrial sea.

एकस्मिन्नेव वै तेषामभ्यस्ते विमलोदये । चत्वारोऽपि किलाभ्यस्ता भवन्ति सुधियां वर ॥ २१ ॥ Learn, O best of the intelligent! that the practice of some one of these pure virtues, leads to an assuetude of all the four.

एकोऽप्येकोऽपि सर्वेषामेषां प्रसवभूरिह । सर्वसंसिद्धये तस्मात्यत्नेनैकं समाश्रयेत् ॥ २२ ॥ Every one of these separately is a leader to the others; wherefore diligently apply yourself to one of these for your success in getting them all.

सत्समागमसंतोषविचाराः सुविचारितम् । प्रवर्तन्ते शमस्वच्छे वाहनानीव सागरे ॥ २३ ॥ Association with the good, contentment, right reasoning, and good judgement, joined with peace and tranquility, serve as cargo-ships in the ocean of the world.

विचारसंतोषशमसत्समागमशालिनि । प्रवर्तन्ते श्रियो जन्तौ कल्पवृक्षाश्रिते यथा ॥ २४ ॥ All prosperity attends on him who is possessed of reason, contentment, quietism and the habit of keeping good company, like the fruits of the kalpa tree.

विचारशमसत्सङ्गसंतोषवति मानवे । प्रवर्तन्ते प्रपूर्णेन्दौ सौन्दर्याद्या गुणा इव ॥ २५ ॥ The man possessed of reasoning, contentment, quietude, and a proclivity to keep good company, is attended by every grace, as all the digits unite in the full moon.

सत्सङ्गसंतोषशमविचारवति सन्मतौ । प्रवर्तन्ते मन्त्रिवरे राजनीव जयश्रियः ॥ २६ ॥ The happy mind which is fraught with contentment, quietness, reasoning power, and a tendency to good company, meets with the prosperity and success, as they attend on kings (who are) guided by (the counsels of) good ministers.

तस्मादेकतमं नित्यमेतेषां रघुनन्दन । पौरुषेण मनो जित्वा यत्नेनाभ्याहरेद्गुणम् ॥ २७ ॥ Therefore, O delight of Raghu’s race! do you bravely govern your mind, and always practise with diligence some one of these virtues.

परं पौरुषमाश्रित्य जित्वा चित्तमतङ्गजम् । यावदेको गुणो नान्तस्तावन्नास्त्युत्तमा गतिः ॥ २८ ॥ Exert your best manliness to subdue your elephantine mind, and know that until you have mastered one of these cardinal virtues, until then you can make no progress.

पौरुषेण प्रयत्नेन दन्तैर्दन्तान्विचूर्णयेत् । यावन्नाभिनिविष्टं ते मनो राम गुणार्जने ॥ २९ ॥ It must be, O Rama! that you shall have to set your heart to work by the exertion of your manliness and the gnashing of your teeth, for your success in meritorious deeds.

देवो भवाथ यक्षो वा पुरुषः पादपोऽथ वा । तावत्तव महाबाहो नोपायोऽस्तीह कश्चन ॥ ३० ॥ For whether you be a god or yaksha or a man or an arbor, you cannot, O long-armed Rama! have a better course till then.

एकस्मिन्नेव फलदे गुणे बलमुपागते । क्षीयन्ते सर्व एवाशु दोषा विवशचेतसः ॥ ३१ ॥ As soon as one of these virtues is strengthened and made fruitful in you, it will serve to weaken the force of the faults of your ungovernable mind.

गुणे विवृद्धे वर्धन्ते गुणा दोषजयप्रदाः । दोषे विवृद्धे वर्धन्ते दोषा गुणविनाशनाः ॥ ३२ ॥ The cultivation of good gunas leads to their full growth and suppression of vice; but the fostering of adharma will (on the other hand) conduce to the increase of vices and suppression of good qualities.

मनोमोहवने ह्यस्मिन्वेगिनी वासनासरित् । शुभाशुभबृहत्कूला नित्यं वहति जन्तुषु ॥ ३३ ॥ The mind is a wilderness of errors, in which the stream of our desires is running with full force, amidst its two banks of good and evil whereon we hold our stand.

सा हि स्वेन प्रयत्नेन यस्मिन्नेव निपात्यते । कूले तेनैव वहति यथेच्छसि तथा कुरु ॥ ३४ ॥ It bears away and throws the man on that bank which he strives to reach by his own exertion, therefore O Rama, do as you like to reach to either shore.

पुरुषयत्नजवेन मनोवने शुभतटानुगतां क्रमशः कुरु । वरमते निजभावमहानदीमहह तेन मनागपि नोह्यसे ॥ ३५ ॥ Now try by degrees with all the exertion of your manly force, to turn the course of your desires towards the happy shore in the forest of your mind; and know, O high-minded Rama; that one’s own disposition is as a rapid current to him, which must not be permitted to bear him away.

YOG VASISHTA B2 15 On contentment

YOG VASISHTA

Book II – Mumukshu khanda Chapter 15 – On contentment

श्रीवसिष्ठ उवाच ।

संतोषो हि परं श्रेयः संतोषः सुखमुच्यते संतुष्टः परमभ्येति विश्राममरिसूदन ॥ १ ॥ Vasishtha continued:—Contentment is the chief good; contentment is called the (true) enjoyment; and the contented man, O you destroyer of enemies, gets the best repose.

संतोषैश्वर्यसुखिनां चिरविश्रान्तचेतसाम् । साम्राज्यमपि शान्तानां जरत्तृणलवायते ॥ २ ॥ Those who are happy with their prosperity of contentment, and possess the calm repose of their souls, are as holy saints, and think a sovereignty no better than a bit of rotten straw.

संतोषशालिनी बुद्धी राम संसारवृत्तिषु । विषमास्वप्यनुद्विग्ना न कदाचन हीयते ॥ ३ ॥ Whoever retains a contented mind amidst all the affairs of the world, he is never disturbed O Rama, in adverse circumstances nor ever dejected.

संतोषामृतपानेन ये शान्तास्तृप्तिमागताः । भोगश्रीरतुला तेषामेषा प्रतिविषायते ॥ ४ ॥ The saints that are satisfied with the ambrosial draught of contentment, think the highest affluence and enjoyments (of the rich) but poison.

न तथा सुखयन्त्येताः पीयूषरसवीचयः । यथातिमधुरास्वादः संतोषो दोषनाशनः ॥ ५ ॥ Even the waves of liquid nectar fail to afford that pleasure, which the sweetest taste of contentment—the healer of all evils, gives to its possessor.

अप्राप्तवाञ्छामुत्सृज्य संप्राप्ते समतां गतः । अदृष्टखेदाखेदो यः स संतुष्ट इहोच्यते ॥ ६ ॥ Abandonment of unfruitful desires and calmness in those that are obtained, feeling no pain at and having no sense of pleasure (in any thing), constitute what is called contentment here below.

आत्मनात्मनि संतोषं यावद्याति न मानसम् । उद्भवन्त्यापदस्तावल्लता इव मनोबिलात् ॥ ७ ॥ Until the mind can enjoy the contentment rising spontaneously in the soul of itself, so long will troubles continue to grow in it as briars and brambles in a bog.

संतोषशीतलं चेतः शुद्धविज्ञानदृष्टिभिः । भृशं विकासमायाति सूर्यांशुभिरिवाम्बुजम् ॥ ८ ॥ The mind cooled by calm contentment, and purified by the light of philosophy, is always in its full bloom as the lotus under sun-beams.

आशावैवश्यविवशे चित्ते संतोषवर्जिते । म्लाने वक्रमिवादर्शे न ज्ञानं प्रतिबिम्बति ॥ ९ ॥ The ungoverned mind which is under the subjection of desires and devoid of contentment, does not receive the light of knowledge, as a soiled mirror takes no reflection of the face.

अज्ञानघनयामिन्या संकोचं न नराम्बुजम् । यात्यसावुदितो यस्य नित्यं संतोषभास्करः ॥ १० ॥ The man whose mind is always bright with the sunshine of contentment, does not shrivel itself like the lotus in the dark night of ignorance.

अकिंचनोऽप्यसौ जन्तुः साम्राज्यसुखमश्नुते । आधिव्याधिविनिर्मुक्तं संतुष्टं यस्य मानसम् ॥ ११ ॥ A man though poor, enjoys the happiness of sovereignty, who is devoid of diseases and anxieties, and whose mind is contented.

नाभिवाञ्छत्यसंप्राप्तं प्राप्तं भुंक्ते यथाक्रमम् । यः सुसौम्यसमाचारः संतुष्ट इति कथ्यते ॥ १२ ॥ He is called a contented man, who does not long after what he is not possessed of, and enjoys what he has in its right manner, and is always graceful in his manners.

संतुष्टिपरतृप्तस्य महतः पूर्णचेतसः । क्षीराब्धेरिव शुद्धस्य मुखे लक्ष्मीर्विराजते ॥ १३ ॥ There is a beauty shining in the face of one, whose mind has the satisfaction of contentment, the fulness of magnanimity and the purity of thoughts like that of the milky ocean in it.

पूर्णतामलमाश्रित्य स्वात्मन्येवात्मना स्वयम् । पौरुषेण प्रयत्नेन तृष्णां सर्वत्र वर्जयेत् ॥ १४ ॥ Let a man entertain his self-possession within himself, and abandon his craving of all things, by reliance on his manly exertions.

संतोषाऽमृतपूर्णस्य शान्तशीतलया धिया । स्वयं स्थैर्यं मनो याति शीतांशोरिव शाश्वतम् ॥ १५ ॥ He whose mind is full with the ambrosia of contentment and a calm and cool understanding, acquires a perpetual composure within himself, as it were by the cooling beams of the moon.

संतोषपुष्टमनसं भृत्या इव महर्द्धयः । राजानमुपतिष्ठन्ति किंकरत्वमुपागताः ॥ १६ ॥ All great fortunes wait on him whose mind is strengthened by contentment, as if they were his servants, and as they remain in attendance upon a king.

आत्मनैवात्मनि स्वस्थे संतुष्टे पुरुषे स्थिते । प्रशाम्यन्त्याधयः सर्वे प्रावृषीवाशु पांशवः ॥ १७ ॥ One remaining content and composed in himself, quells all his anxieties and cares, as the rains set down the dust of the earth.

नित्यं शीतलया राम कुलङ्कपरिभिन्नया । पुरुषः शुद्धया वृत्त्या भाति पूर्णतयेन्दुवत् ॥ १८ ॥ Rama! a man shines by the contentment of his mind and the purity of his conduct, as the cooling and spotless moon when she is full.

समतासुन्दरं वक्रं पुरुषस्यावलोकयन् । तोषमेति यथा लोको न तथा धनसंचयैः ॥ १९ ॥ No one receives so much delight from his accumulation of wealth, as he derives from the sight of the beautiful placid countenance.

समतया मतया गुणशालिनां पुरुषराडिह यः समलंकृतः । तममलं प्रणमन्ति नभश्चरा अपि महामुनयो रघुनन्दन ॥ २० ॥ Know, O you delight of Raghu’s race! that the best of men who are decorated with grace of equanimity (the only quality that adorns the wise), are more honoured both by gods and sages than any.

YOG VASISHTA B2 14 On the ascertainment of an argument.

YOG VASISHTA

Book II – Mumukshu khanda (mumukshu-vyavahara khanda)

Chapter 14 – On the ascertainment of an argument.

It must be the duty of one, whose understanding is cleared and purified by a knowledge of the Sastras, to argue incessantly with a guide knowing how to reason aright. The understanding when sharpened by reasoning, comes to view the transcendent state. It is reasoning which is the only best medicine for the chronic disease of worldliness. The world is of the form of a wood of troubles, shooting in sprouts of endless desires which being once felled under the saw of reason, will germinate no more.

O wise Rama! our understandings are shrouded under unconsciousness at the loss of our friends, at times of danger, and even of quiet. It is reason that is our only companion. There is no expedient for the learned and wise except reason; it is by means of reason that the minds of good people can avoid evil and secure their good.

All our strength and understanding, our valour and renown, and the ends of our actions, result from our reasoning with the intelligent.

Reason is the lamp to show us the right and wrong, and the instrument for accomplishment of our desires:—by reliance on right reason, one crosses over easily the wide ocean of the world. Pure reasoning like a strong lion, tears asunder the elephants of great error, which ravage the lotus beds of the mind.

If ignorant men have at any time attained a better state in life, it was all owing to the light of the lamp of their reasoning.

राज्यानि संपदः स्फारा भोगो मोक्षश्च शाश्वतः । विचारकल्पवृक्षस्य फलान्येतानि राघव ॥ १० ॥ Know O Raghava that, dominion and fair prosperity, together with our enjoyments and eternal salvation, are all but fruits of the celestial Kalpa plant of reasoning.

या विवेकविकासिन्यो मतयो महतामिह । न ता विपदि मज्जन्ति तुम्बकानीव वारिणि ॥ ११ ॥ The minds of great men, which are expanded by reasoning here, are never liable to be immerged under the currents of calamity (but float above them) like gourds upon water.

विचारोदयकारिण्या धिया व्यवहरन्ति ये । फलानामत्युदाराणां भाजनं हि भवन्ति ते ॥ १२ ॥ Those who conduct themselves with their intellects shining forth with reason, become the recipients of its most liberal gifts.

मूर्खहृत्काननस्थानामाशाप्रथमरोधिनाम् । अविचारकरञ्जानां मञ्जर्यो दुःखरीतयः ॥ १३ ॥ Want of reason is like the thorny and sour plant of Karanja sprouting forth with blossoms of woe, and growing in the brakes of ignorant minds in order to shut out their hopes and prospects.

कज्जलक्षोदमलिना मदिरामदधर्मिणी । अविचारमयी निद्रा यातु ते राघव क्षयम् ॥ १४ ॥ Do you, O Raghava! shake off the lethargy caused by your neglect of reasoning. This torpor darkens your vision as it were by the inky powder of collyrium, and maddens your mind as it were, by the ebriety of wine.

महापदतिदीर्घेषु सद्विचारपरो नरः । न निमज्जति मोहेषु तेजोराशिस्तमःस्विव ॥ १५ ॥ The man of right judgement is not liable to fall into the long and dangerous maze of error (like others); but remains as a blaze of light amidst the gloom.

मानसे सरसि स्वच्छे विचारकमलोत्करः । नूनं विकसितो यस्य हिमवानिव भाति सः ॥ १६ ॥ The reasoning faculties shine, as a bed of lotuses in the limpid lake of the mind: whoso has such a reasoning mind, exalts his head as high as the Himalayan height.

विचारविकला यस्य मतिर्मान्द्यमुपेयुषः । तस्योदेत्यशनिश्चन्द्रान्मुधा यक्षः शिशोरिव ॥ १७ ॥ The man having a dull mind and incapable of reasoning (of reason) as a flash of lightning, like boys, sees false apparitions about him.

दुःखखण्डकमस्थूलं विपन्नवलतामधुः । राम दूरे परित्याज्यो निर्विवेको नराधमः ॥ १८ ॥ Rama, you must shun at a distance the base unreasonable man, who grows as plump as a Khanda cane to cause sorrow and resembles the spring season to grow fresh weeds of evil.

ये केचन दुरारम्भा दुराचारा दुराधयः । अविचारेण ते भान्ति वेतालास्तमसा यथा ॥ १९ ॥ Whatever misdeeds, misconducts and mischances present themselves to man, they are all the effects of his want of the light of reason, and lay hold on him like ghosts appearing in the dark.

अविचारिणमेकान्तवनद्रुमसधर्मकम् । अक्षमं साधुकार्येषु दूरे कुरु रघूद्वह ॥ २० ॥ O support of Raghu’s race, do you shun at a distance the unreasonable man of the nature of a solitary wild tree, which comes to no good use.

विविक्तं हि मनो जन्तोराशावैवश्यवर्जितम् । परां निर्वृतिमभ्येति पूर्णचन्द्र इवात्मनि ॥ २१ ॥ The mind that is fraught with reason and devoid of the impatience attendant on worldly desires, feels the light of transcendent quietism shining in the soul with the full lustre of the moon.

विवेकितोदिता देहे सर्वं शीतलयत्यलम् । अलंकरोति चात्यन्तं ज्योत्स्नेव भुवनं यथा ॥ २२ ॥ When the light of reason shines in any person, it imparts the coolness and good grace of moon-beams to all things around him.

परमार्थपताकाया धियो धवलचामरम् । विचारो राजते जन्तो रजन्यामिव चन्द्रमाः ॥ २३ ॥ The reasoning power of man accompanied with the flag of divine knowledge and the silvery flapper of good understanding, shines as moon-light in the darkness of night.

विचारचारवो जीवा भासयन्तो दिशो दश । भान्ति भास्करवन्नूनं भूयो भवभयापहाः ॥ २४ ॥ Men with the good grace of their reason, throw a radiance like that of the sun on all sides about them, and dispel the gloom of worldliness.

बालस्य स्वमनोमोहकल्पितः प्राणहारकः । रात्रौ नभसि वेतालो विचारेण विलीयते ॥ २५ ॥ Reasoning serves to destroy the false apparitions of errors which present themselves to the minds of boys like ghosts in the sky at night.

सर्वं एव जगद्भावा अविचारेण चारवः । अविद्यमानसद्भावा विचारविशरारवः ॥ २६ ॥ All things in the world appear as charming (as if they were realities); but they are (in fact) but unrealities, and liken the clods of earth that are broken (to pieces) by the hammering stone of reason.

पुंसो निजमनोमोहकल्पितोऽनल्पदुःखदः । संसारचिरवेतालो विचारेण विलीयते ॥ २७ ॥ Men are their self tormenters by the false imagination of their own minds; it is reason alone that can drive away this inveterate spectre from the mind.

समं सुखं निराबाधमनन्तमनपाश्रयम् । विद्धीमं केवलीभावं विचारोच्चतरोः फलम् ॥ २८ ॥ Know the fruit of the high larbor of reason, to be the even, unobstructed, interminable and independent happiness called Kaivalya.

अचलस्थितितोदारा प्रकटाभोगतेजसा । तेन निष्कामतोदेति शीततेवेन्दुनोदिता ॥ २९ ॥ It is by means of reason and its evident influence on the deprivation of (physical) gratifications, that there rises an unshaken and exalted disinterestedness in the mind, like the cooling beams of the moon.

स्वविचारमहौषध्या साधुश्चित्तनिषण्णया । तयोत्तमत्वप्रदया नाभिवाञ्छति नोज्झति ॥ ३० ॥ When the saint has reached his perfection by means of the elixir of judgement seated in his mind, he neither desires for more nor leaves.

तत्पदालम्बनं चेतः स्फारमाभासमागतम् । नास्तमेति न चोदेति खमिवातिततान्तरम् ॥ ३१ ॥ The mind relying on that state of equanimity and perceiving the clear light (of truth within itself), has neither its fall nor elevation, but enjoys its inward expansion as that of vacuum for ever.

न ददाति न चादत्ते न चोन्नमति शाम्यति । केवलं साक्षिवत्पश्यञ्जगदाभोगि तिष्ठति ॥ ३२ ॥ One unconcerned with the world, neither gives nor receives any thing, nor feels himself elated or depressed at any event, but views every thing as an indifferent spectator.

न च शाम्यति नाप्यन्तर्नापि बाह्येऽवतिष्ठति । न च नैष्कर्म्यमादत्ते न च कर्मणि मज्जति ॥ ३३ ॥ He is neither torpidly cold nor does he dwell on anything internally or externally. He is neither inactive nor merged in activity.

उपेक्षते गतं वस्तु संप्राप्तमनुवर्तते । न क्षुब्धो न च वाऽक्षुब्धो भाति पूर्ण इवार्णवः ॥ ३४ ॥ He slights the loss of anything, and lives content with what he has;he is neither depressed nor elevated; but remains as full as the (tideless) sea.

एवं पूर्णेन मनसा महात्मानो महाशयाः । जीवन्मुक्ता जगत्यस्मिन्विहरन्तीह योगिनः ॥ ३५ ॥ It is in this manner that the high-souled and high-aspiring Yogis conduct themselves in this world, with their fullness (of joy) and living as they are liberated in this life.

उषित्वा सुचिरं कालं धीरास्ते यावदीप्सितम् । ते तमन्ते परित्यज्य यान्ति केवलतां तताम् ॥ ३६ ॥ These saintly sages having lived as long as they like (in this earth), abandon it at last, and gain their [Sanskrit: kaivalya] eternal unity.

कोऽहं कस्य च संसार इत्यापद्यपि धीमता । चिन्तनीयं प्रयत्नेन सप्रतीकारमात्मना ॥ ३७ ॥ The sapient man should intently consider within himself, who and whose he is, what is his family and by whom he is surrounded, and think on the remedy.

कार्यसंकटसंदेहं राजा जानाति राघव । निष्फलं सफलं वापि विचारेणैव नान्यथा ॥ ३८ ॥ It is the king, O Rama! who well knows the difficult and doubtful state of the business (before him); and his success or failure depends solely on his right judgement and on nothing else.

वेदवेदान्तस्रिद्धान्तस्थितयः स्थितिकारणम् । निर्णीयन्ते विचारेण दीपेन च भुवो निशि ॥ ३९ ॥ It is the dicta and data established by the Veda and Vedanta that form the grounds of our evidence, and these are to be ascertained by our reason as by the help of a lamp in the gloom of night.

अनष्टमन्धकारेषु बहुतेजःस्वजिह्मितम् । पश्यत्यपि व्यवहितं विचारश्चारुलोचनम् ॥ ४० ॥ The bright eye-sight of reason, is neither blinded by the darkness (of night), nor dimmed by the full blaze (of the day), even when it has to view things (situated) at a distance.

विवेकान्धो हि जात्यन्धः शोच्यः सर्वस्य दुर्मतिः । दिव्यचक्षुर्विवेकात्मा जयत्यखिलवस्तुषु ॥ ४१ ॥ He who is blind to reason is as one born blind, and a demented man is an object of universal pity; but the man with a reasoning soul is said to be possessed of divine eye-sight, and becomes victorious in all things.

परमात्ममयी मान्या महानन्दैकसाधिनी । क्षणमेकं परित्याज्या न विचारचमत्कृतिः ॥ ४२ ॥ The miraculous power of reason is acknowledged to be a divine attribute and an instrument to highest felicity; wherefore it is not to be lost sight of for a moment.

विचारचारुपुरुषो महतामपि रोचते । परिपक्वचमत्कारं सहकारफलं यथा ॥ ४३ ॥ The man graced by reason is loved even by the great, as the delicious and ripe mango fruit is delectable to all.

विचारकान्तमतयो नानेकेषु पुनःपुनः । लुठन्ति दुःखश्वभ्रेषु ज्ञाताध्वगतयो नराः ॥ ४४ ॥ Men with their minds illumed by the light of reason, are like travellers acquainted with their way, and are not liable to pit falls of incessant danger and misery.

नच रौति तथा रोगी नानर्थशतजर्जरः । अविचारविनष्टात्मा यथाऽज्ञः परिरोदिति ॥ ४५ ॥ Neither doth the sick man nor one beset by a hundred evils wail so bitterly, as the ignorant man whose soul is deprived of reason.

वरं कर्दममेकत्वं मलकीटकता वरम् । वरमन्धगुहाहित्वं न नरस्याविचारिता ॥ ४६ ॥ Rather leap as a frog in the mud, or creep as a worm in the dirt, rather lie as a snake in a dark cell or crawl on the ground, than walk as a man devoid of reason.

सर्वानर्थनिजावासं सर्वसाधुतिरस्कृतम् । सर्वदौस्थित्यसीमान्तमविचारं परित्यजेत् ॥ ४७ ॥ Therefore get rid of unreasonableness which is the abode of all your dangers, is reprobated by the wise (as the bane of mankind), and is the terminus of all your calamities.

नित्यं विचारयुक्तेन भवितव्यं महात्मना । तथान्धकूपे पततां विचारो ह्यवलम्बनम् ॥ ४८ ॥ Great men must always be in full possession of their reasoning, because those unsupported by their reason are liable to fall into the pits of darkness.

स्वयमेवात्मनात्मानमवष्टभ्य विचारतः । संसारमोहजलधेस्तारयेत्स्वमनोमृगम् ॥ ४९ ॥ Let every one keep his soul under the control (of his own reason), and by this means, deliver the fawn of his mind from falling into the mirage of this world.

कोऽहं कथमयं दोषः संसाराख्य उपागतः । न्यायेनेति परामर्शो विचार इति कथ्यते ॥ ५० ॥ It is the province of reasoning to consider logically in one’s self, whence the evil, known as worldliness, had its rise.

अन्धान्धमोहसुधनं चिरं दुःखाय केवलम् । कृतं शिलाया हृदयं दुर्मतेश्चाविचारिणः ॥ ५१ ॥ The thick mist of error is only for the continued misery of man, and it prevails on the stony minds of those that are demented by the loss of reason.

भावाभावग्रहोत्सर्गदृशामिह हि राघव । न विचारादृते तत्त्वं ज्ञायते साधु किंचन ॥ ५२ ॥ The wise that hold fast on the truth and forsake all untruth in this world, are yet unable to discern their true natures without the aid of reason.

विचाराज्ज्ञायते तत्त्वं तत्त्वाद्विश्रान्तिरात्मनि । अतो मनसि शान्तत्वं सर्वदुःखपरिक्षयः ॥ ५३ ॥ It is by means of reason that one comes to the knowledge of truth;and by means of truth that he gets the peace of his mind; and it is the tranquility of the mind that dispels the misery of men.

सफलता फलते भुवि कर्मणां प्रकटतां किल गच्छति उत्तमाम् । स्फुटविचारदृशैव विचारिता शमवते भवते च विरोचताम् ॥ ५४ ॥ Now Rama, do you take delight in such acts as may be productive of utility to the world, and whereby you may arrive to perfection. Weigh all things with the clear eye of reason, which will make you blessed for ever.

YOG VASISHTA B2 13 On peace and tranquility of mind

YOG VASISHTA

Book II – Mumukshu khanda (mumukshu-vyavahara khanda)

Chapter 13 – On peace and tranquility of mind

श्रीवसिष्ठ उवाच ।

एतां दृष्टिमवष्टभ्य दृष्टात्मानः सुबुद्धयः ।

विचरन्तीह संसारे महान्तोऽभ्युदिता इव ॥ १ ॥

śrīvasiṣṭha uvāca |

etāṃ dṛṣṭimavaṣṭabhya dṛṣṭātmānaḥ subuddhayaḥ |

vicarantīha saṃsāre mahānto’bhyuditā iva || 1 ||

Intelligent men that have seen the spirit, fix their sight upon it, and rove about in the world as persons of great and elevated souls.

न शोचन्ति न वाञ्छन्ति न याचन्ते शुभाशुभम् ।

सर्वमेव च कुर्वन्ति न कुर्वन्तीह किंचन ॥ २ ॥

na śocanti na vāñchanti na yācante śubhāśubham |

sarvameva ca kurvanti na kurvantīha kiṃcana || 2 ||

They (that are liberated in this life), neither grieve nor wish nor ask for aught of good or evil (in this world). They do their works as if doing nothing.

स्वच्छमेवावतिष्ठन्ते स्वच्छं कुर्वन्ति यान्ति हि ।

हेयोपादेयतापक्षरहिताः स्वात्मनि स्थिताः ॥ ३ ॥

svacchamevāvatiṣṭhante svacchaṃ kurvanti yānti hi |

heyopādeyatāpakṣarahitāḥ svātmani sthitāḥ || 3 ||

Those that rely on theirselves, remain both quietly, as well as act their parts with a calm serenity (of their minds);and take no concern either for what is noxious or delectable to them.

आयान्ति च न चायान्ति प्रयान्ति च न यान्ति च ।

कुर्वन्त्यपि न कुर्वन्ति न वदन्ति वदन्ति च ॥ ४ ॥

āyānti ca na cāyānti prayānti ca na yānti ca |

kurvantyapi na kurvanti na vadanti vadanti ca || 4 ||

Their coming and not coming, going and not going, doing or not doing, and speaking or not speaking are alike indifferent to them.

ये केचन समारम्भा याश्च काश्चन दृष्टयः ।

हेयोपादेयतस्तास्ताः क्षीयन्तेऽधिगते पदे ॥ ५ ॥

ye kecana samārambhā yāśca kāścana dṛṣṭayaḥ |

heyopādeyatastāstāḥ kṣīyante’dhigate pade || 5 ||

Whatever acts or sights may appear pleasant or disgusting to any body, cease to affect them in any way after they have come to know their God.

परित्यक्तसमस्तेहं मनोमधुरवृत्तिमत् ।

सर्वतः सुखमभ्येति चन्द्रबिम्ब इव स्थितम् ॥ ६ ॥

parityaktasamastehaṃ manomadhuravṛttimat |

sarvataḥ sukhamabhyeti candrabimba iva sthitam || 6 ||

The mind getting rid of its desires feels a sweet composure associated with a bliss as if descending from the heavenly orb of the moon all about it.

अपि निर्मननारम्भमव्यस्ताखिलकौतुकम् ।

आत्मन्येव न मात्यन्तरिन्दाविव रसायनम् ॥ ७ ॥

api nirmananārambhamavyastākhilakautukam |

ātmanyeva na mātyantarindāviva rasāyanam || 7 ||

By being unmindful of worldly affairs and regardless of all its excitements, the soul is filled with a felicity resembling the ambrosial waters in the moon.

न करोतीन्द्रजालानि नानुधावति वासनाम् ।

बालचापलमुत्सृज्य पूर्वमेव विराजते ॥ ८ ॥

na karotīndrajālāni nānudhāvati vāsanām |

bālacāpalamutsṛjya pūrvameva virājate || 8 ||

He who ceases to act his magical parts (in this playground of the earth), and desists from following his inclinations and childish pranks, shines forth in his spiritual light.

एवंविधा हि वृत्तय आत्मतत्त्वावलोकनाल्लभ्यन्ते नान्यथा ॥ ९ ॥

evaṃvidhā hi vṛttaya ātmatattvāvalokanāllabhyante nānyathā || 9 ||

Such are the powers gained from spiritual knowledge, and by no other means whatever.

तस्माद्विचारेणात्मैवान्वेष्टव्य उपासनीयो ज्ञातव्यो यावज्जीवं पुरुषेण नेतरदिति ॥ १० ॥

tasmādvicāreṇātmaivānveṣṭavya upāsanīyo jñātavyo yāvajjīvaṃ puruṣeṇa netaraditi || 10 ||

Therefore should a man try to seek and know and adore the Supreme soul, by means of his reasoning powers during life.

स्वानुभूतेश्च शास्त्रस्य गुरोश्चैवैकवाक्यता ।

यस्याभ्यासेन तेनात्मा सन्ततेनावलोक्यते ॥ ११ ॥

svānubhūteśca śāstrasya guroścaivaikavākyatā |

yasyābhyāsena tenātmā santatenāvalokyate || 11 ||

It is the concordance of one’s belief with the precepts of the Sastra and his instructor, joined with his constant meditation, that can give him a full view of the Supreme spirit.

अवहेलितशास्त्रार्थैरवज्ञातमहाजनैः ।

कष्टामप्यापदं प्राप्तो न मूढैः समतामियात् ॥ १२ ॥

avahelitaśāstrārthairavajñātamahājanaiḥ |

kaṣṭāmapyāpadaṃ prāpto na mūḍhaiḥ samatāmiyāt || 12 ||

The fool slighting the Sastra and its instructions, and disregarding the counsels of great men, are exposed to difficulties and dangers from which they can have no release.

न व्याधिर्न विषं नापत्तथा नाधिश्च भूतले ।

खेदाय स्वशरीरस्थं मौर्ख्यमेकं यथा नृणाम् ॥ १३ ॥

na vyādhirna viṣaṃ nāpattathā nādhiśca bhūtale |

khedāya svaśarīrasthaṃ maurkhyamekaṃ yathā nṛṇām || 13 ||

There is no disease nor poison, nor trouble nor affliction, so painful to one in this earth, as the ignorance which is bred in himself.

किंचित्संस्कृतबुद्धीनां श्रुतं शास्त्रमिदं यथा ।

मौर्ख्यापहं तथा शास्त्रमन्यदस्ति न किंचन ॥ १४ ॥

kiṃcitsaṃskṛtabuddhīnāṃ śrutaṃ śāstramidaṃ yathā |

maurkhyāpahaṃ tathā śāstramanyadasti na kiṃcana || 14 ||

Those whose intellects are a little purified, will find this work to be of greater efficacy to dispel their ignorance than any other Sastra.

इदं श्राव्यं सुखकरं यथा दृष्टान्तसुन्दरम् ।

अविरुद्धमशेषेण शास्त्रं वाक्यार्थबन्धुना ॥ १३ ॥

idaṃ śrāvyaṃ sukhakaraṃ yathā dṛṣṭāntasundaram |

aviruddhamaśeṣeṇa śāstraṃ vākyārthabandhunā || 13 ||

There is no disease nor poison, nor trouble nor affliction, so painful to one in this earth, as the ignorance which is bred in himself.

आपदो या दुरुत्तारा याश्च तुच्छाः कुयोनयः ।

तास्ता मौर्ख्यात्प्रसूयन्ते खदिरादिव कण्टकाः ॥ १६ ॥

āpado yā duruttārā yāśca tucchāḥ kuyonayaḥ |

tāstā maurkhyātprasūyante khadirādiva kaṇṭakāḥ || 16 ||

Want of dignity, inextricable difficulties, baseness and degeneracy, are all offsprings of ignorance, as the thorns are the offshoots of the prickly Ketaki plant.

वरं शरावहस्तस्य चाण्डालागारवीथिषु ।

भिक्षार्थमटनं राम न मौर्ख्यहतजीवितम् ॥ १७ ॥

varaṃ śarāvahastasya cāṇḍālāgāravīthiṣu |

bhikṣārthamaṭanaṃ rāma na maurkhyahatajīvitam || 17 ||

It is far better, O Rama! to rove about a begging with a pot in hand to the abodes of the vile Chandalas, than lead a life deadened by ignorance.

वरं घोरान्धकूपेषु कोटरेष्वेव भूरुहाम् ।

अन्धकीटत्वमेकान्ते न मौर्ख्यमतिदुःखदम् ॥ १८ ॥

varaṃ ghorāndhakūpeṣu koṭareṣveva bhūruhām |

andhakīṭatvamekānte na maurkhyamatiduḥkhadam || 18 ||

Rather dwell in dark dismal cells or dry dreary wells, and in the hollow of trees, or remain as solitary blind worms (under the ground), than labour under the miseries of ignorance.

इममालोकमासाद्य मोक्षोपायमयं जनः ।

अन्धतामेति न पुनः कश्चिन्मोहतमस्यपि ॥ १९ ॥

imamālokamāsādya mokṣopāyamayaṃ janaḥ |

andhatāmeti na punaḥ kaścinmohatamasyapi || 19 ||

The man receiving the light leading to his liberation, will never fall into the darkness of error or gloom of death.

तावन्नयति संकोचं तृष्णा वै मानवाम्बुजम् ।

यावद्विवेकसूर्यस्य नोदिता विमला प्रभा ॥ २० ॥

tāvannayati saṃkocaṃ tṛṣṇā vai mānavāmbujam |

yāvadvivekasūryasya noditā vimalā prabhā || 20 ||

So long will chill frost of penury continue to contract the lotus of humanity, as the clear light of reason does not shine upon the mind like the sun.

संसारदुःखमोक्षार्थे मादृशैः सह बन्धुभिः ।

स्वरूपमात्मनो ज्ञात्वा गुरुशास्त्रप्रमाणतः ॥ २१ ॥

saṃsāraduḥkhamokṣārthe mādṛśaiḥ saha bandhubhiḥ |

svarūpamātmano jñātvā guruśāstrapramāṇataḥ || 21 ||

One must know the true nature of the soul both from his preceptor and the evidence of the Sastras, as also from friends like ourselves, for the sake of liberating himself from the misery of the world.

जीवन्मुक्ताश्चरन्तीह यथा हरिहरादयः ।

यथा ब्रह्मर्षयश्चान्ये तथा विहर राघव ॥ २२ ॥

jīvanmuktāścarantīha yathā hariharādayaḥ |

yathā brahmarṣayaścānye tathā vihara rāghava || 22 ||

Try O Rama! to imitate those that are liberated in their life time, who are free to roam about like the gods Hari, Hara, and others, and as the holy sages among Brahmans.

अनन्तानीह दुःखानि सुखं तृणलवोपमम् ।

नातः सुखेषु बध्नीयाद्दृष्टिं दुःखानुबन्धिषु ॥ २३ ॥

anantānīha duḥkhāni sukhaṃ tṛṇalavopamam |

nātaḥ sukheṣu badhnīyāddṛṣṭiṃ duḥkhānubandhiṣu || 23 ||

Here (on earth) our miseries are as endless as atoms, and our happiness as little as a drop of water on the stalk of a straw; therefore do not fix your sight upon that little happiness which is beset by misery.

यदनन्तमनायासं तत्पदं सारसिद्धये ।

साधनीयं प्रयत्नेन पुरुषेण विजानता ॥ २४ ॥

yadanantamanāyāsaṃ tatpadaṃ sārasiddhaye |

sādhanīyaṃ prayatnena puruṣeṇa vijānatā || 24 ||

But let the intelligent man diligently apply himself to the attainment of that state of endless happiness which is free from pain and constitutes his highest consummation.

त एव पुरुषार्थस्य भाजनं पुरुषोत्तमाः ।

अनुत्तमपदालम्बि मनो येषां गतज्वरम् ॥ २५ ॥

ta eva puruṣārthasya bhājanaṃ puruṣottamāḥ |

anuttamapadālambi mano yeṣāṃ gatajvaram || 25 ||

They are reckoned the best of men and deserving of consummation, whose minds are freed from the fever (of worldly cares), and attached to the transcendental state.

संभोगाशनमात्रेण राज्यादिषु सुखेषु ये ।

संतुष्टा दुष्टमनसो विद्धि तानन्धदर्दुरान् ॥ २६ ॥

saṃbhogāśanamātreṇa rājyādiṣu sukheṣu ye |

saṃtuṣṭā duṣṭamanaso viddhi tānandhadardurān || 26 ||

Those base minded mortals that are satisfied with their enjoyments, eating and drinking, and the pleasures of their worldly possessions, are reckoned as stark-blind frogs.

ये शठेषु दुरन्तेषु दुष्कृतारम्भशालिषु ।

द्विषत्सु मित्ररूपेषु भक्ता वै भोगभोगिषु ॥ २७ ॥

ye śaṭheṣu duranteṣu duṣkṛtārambhaśāliṣu |

dviṣatsu mitrarūpeṣu bhaktā vai bhogabhogiṣu || 27 ||

All who are attached to the company of imposters and wicked men, as of those that are addicted to the practice of evil deeds, and are enemies in the garb of friendship, and are given up to gluttony:—

ते यान्ति दुर्गमाद्दुर्गं दुःखाद्दुःखं भयाद्भयम् ।

नरकान्नरकं मूढा मोहमन्थरबुद्धयः ॥ २८ ॥

te yānti durgamāddurgaṃ duḥkhādduḥkhaṃ bhayādbhayam |

narakānnarakaṃ mūḍhā mohamantharabuddhayaḥ || 28 ||

Such foolish men of mistaken and stupid minds fall into the hardest of hardships, to the misery of miseries, and the horror of horrors and the hell of hells.

परस्परविनाशोक्तेः श्रेयःस्थो न कदाचन ।

सुखदुःखदशे राम तडित्प्रसरभङ्गुरे ॥ २९ ॥

parasparavināśokteḥ śreyaḥstho na kadācana |

sukhaduḥkhadaśe rāma taḍitprasarabhaṅgure || 29 ||

Happiness and misery destroy and succeed each other by turns, and are as fleeting as flashes of lightnings. Hence it is impossible to be happy for ever.

ये विरक्ता महात्मानः सुविविक्ता भवादृशाः ।

पुरुषान्विद्धि तान्वन्द्यान्भोगमोक्षैकभाजनान् ॥ ३० ॥

ye viraktā mahātmānaḥ suviviktā bhavādṛśāḥ |

puruṣānviddhi tānvandyānbhogamokṣaikabhājanān || 30 ||

Those great souls who are indifferent and well judging like yourself, are known as the most honourable of men, and worthy alike both of temporal enjoyments and spiritual emancipation.

विवेकं परमाश्रित्य वैराग्याभ्यासयोगतः ।

संसारसरितं घोरामिमामापदमुत्तरेत् ॥ ३१ ॥

vivekaṃ paramāśritya vairāgyābhyāsayogataḥ |

saṃsārasaritaṃ ghorāmimāmāpadamuttaret || 31 ||

By reliance upon right reasoning joined with a habit of dispassionateness, men are enabled to get over the dark and dangerous torrents of this world.

न स्वप्तव्यं च संसारमायास्विह विजानता ।

विषमूर्च्छनसंमोहदायिनीषु विवेकिना ॥ ३२ ॥

na svaptavyaṃ ca saṃsāramāyāsviha vijānatā |

viṣamūrcchanasaṃmohadāyinīṣu vivekinā || 32 ||

No man of reason should allow himself to sleep (in negligence) amidst the illusions of the world, well knowing their noxious property to derange the understanding.

संसारमिममासाद्य यस्तिष्ठत्यवहेलया ।

ज्वलितस्य गृहस्योच्चैः शेते तार्णस्य संस्तरे ॥ ३३ ॥

saṃsāramimamāsādya yastiṣṭhatyavahelayā |

jvalitasya gṛhasyoccaiḥ śete tārṇasya saṃstare || 33 ||

Whoso remains neglectful in his worldliness, resembles a man sleeping negligent on a grassy bed when his house is on fire.

यत्प्राप्य न निवर्तन्ते यदासाद्य न शोचति ।

तत्पदं शेमुषीलभ्यमस्त्येवात्र न संशयः ॥ ३४ ॥

yatprāpya na nivartante yadāsādya na śocati |

tatpadaṃ śemuṣīlabhyamastyevātra na saṃśayaḥ || 34 ||

What being arrived at, there is no returning from it; and what being gained, there is no cause of sorrowing; that state is undoubtedly attainable by divine knowledge only; and is a certain truth.

नास्ति चेत्तद्विचारेण दोषः को भवतां भवेत् ।

अस्ति चेत्तत्समुत्तीर्णा भविष्यथ भवार्णवात् ॥ ३५ ॥

nāsti cettadvicāreṇa doṣaḥ ko bhavatāṃ bhavet |

asti cettatsamuttīrṇā bhaviṣyatha bhavārṇavāt || 35 ||

Should there be no such future state, yet there is no harm to believe in it; but if there be such a state, its belief will save you from the (dreadful) ocean of this world.

प्रवृत्तिः पुरुषस्येह मोक्षोपायविचारणे ।

यदा भवत्याशु तदा मोक्षभागी स उच्यते ॥ ३६ ॥

pravṛttiḥ puruṣasyeha mokṣopāyavicāraṇe |

yadā bhavatyāśu tadā mokṣabhāgī sa ucyate || 36 ||

Whenever a man is inclined to think on the means of his salvation, he is sure to be soon entitled to his liberation.

अनपायि निराशङ्कं स्वास्थ्यं विगतविभ्रमम् ।

न विना केवलीभावाद्विद्यते भुवनत्रये ॥ ३७ ॥

anapāyi nirāśaṅkaṃ svāsthyaṃ vigatavibhramam |

na vinā kevalībhāvādvidyate bhuvanatraye || 37 ||

The undecaying, unerring and fearless state of tranquility, is no where to be had in the three worlds, without one’s union.

तत्प्राप्तावुत्तमप्राप्तौ न क्लेश उपजायते ।

न धनान्युपकुर्वन्ति न मित्राणि न बान्धवाः ॥ ३८ ॥

tatprāptāvuttamaprāptau na kleśa upajāyate |

na dhanānyupakurvanti na mitrāṇi na bāndhavāḥ || 38 ||

Having gained that best of gains, no one is liable to the pain from which no wealth, friend or relation can save any body.

न हस्तपादचलनं न देशान्तरसंगमः ।

न कायक्लेशवैधुर्यं न तीर्थायतनाश्रयाः ॥ ३९ ॥

na hastapādacalanaṃ na deśāntarasaṃgamaḥ |

na kāyakleśavaidhuryaṃ na tīrthāyatanāśrayāḥ || 39 ||

Neither the actions of one’s hands and feet in his offerings and pilgrimage to distant lands, nor the bodily pains of asceticism, nor his refuge in a holy place can serve his salvation.

पुरुषार्थैकसाध्येन वासनैकार्थकर्मणा ।

केवलं तन्मनोमात्रजयेनासाद्यते पदम् ॥ ४० ॥

puruṣārthaikasādhyena vāsanaikārthakarmaṇā |

kevalaṃ tanmanomātrajayenāsādyate padam || 40 ||

It is only by means of one’s best exertions and the fixing of his mind to one object, as also by the subjection of his desires, that the ultimate state (of bliss) can be arrived at.

विवेकमात्रसाध्यं तद्विचारैकान्तनिश्चयम् ।

त्यजता दुःखजालानि नरेणैतदवाप्यते ॥ ४१ ॥

vivekamātrasādhyaṃ tadvicāraikāntaniścayam |

tyajatā duḥkhajālāni nareṇaitadavāpyate || 41 ||

So it is by means of discrimination, reasoning and ultimate ascertainment of truth, that a man may avoid the snares of misery, and attain his best state.

सुखसेव्यासनस्थेन तद्विचारयता स्वयम् ।

न शोच्यते पदं प्राप्य न स भूयो हि जायते ॥ ४२ ॥

sukhasevyāsanasthena tadvicārayatā svayam |

na śocyate padaṃ prāpya na sa bhūyo hi jāyate || 42 ||

One sitting at ease in his seat and meditating within himself (the nature of the soul), attains the blissful state, which is free from sorrow and future birth.

तत्समस्तसुखासारसीमान्तं साधवो विदुः ।

तदनुत्तमनिष्पन्दं परमाहू रसायनम् ॥ ४३ ॥

tatsamastasukhāsārasīmāntaṃ sādhavo viduḥ |

tadanuttamaniṣpandaṃ paramāhū rasāyanam || 43 ||

All holy men are known to be situated beyond the bounds of the frail pleasures (of this life); their optimum quiescence is reckoned the ultimate bliss.

क्षयित्वात्सर्वभावानां स्वर्गमानुष्ययोर्द्वयोः ।

सुखं नास्त्येव सलिलं मृगतृष्णास्विवैतयोः ॥ ४४ ॥

kṣayitvātsarvabhāvānāṃ svargamānuṣyayordvayoḥ |

sukhaṃ nāstyeva salilaṃ mṛgatṛṣṇāsvivaitayoḥ || 44 ||

They have given up all thoughts both of humanity and heaven (i. e. of both worlds), which are devoid of true felicity as the mirage is void of water.

अतो मनोजयश्चिन्त्यः शमसंतोषसाधनः ।

अनन्तसमसंयोगस्तस्मादानन्द आप्यते ॥ ४५ ॥

ato manojayaścintyaḥ śamasaṃtoṣasādhanaḥ |

anantasamasaṃyogastasmādānanda āpyate || 45 ||

Therefore should one think of subduing his mind, and resort to peace and contentment as the means (to happiness); these joined with an unbounded equanimity produce true happiness.

तिष्ठता गच्छता चैव पतता भ्रमता तथा ।

रक्षसा दानवेनापि देवेन पुरुषेण वा ॥ ४६ ॥

tiṣṭhatā gacchatā caiva patatā bhramatā tathā |

rakṣasā dānavenāpi devena puruṣeṇa vā || 46 ||

It is not to be had by sitting (quietly at home), or going up and down (from place to place); and neither by wandering (in pilgrimage), nor prostrating (before the altar). It is not to be acquired by the Rakshasas, demons, deities or ignorant men.

मनः प्रशमनोद्भूत्तं तत्प्राप्यं परमं सुखम् ।

विकासिशमपुष्पस्य विवेकोच्चतरोः फलम् ॥ ४७ ॥

manaḥ praśamanodbhūttaṃ tatprāpyaṃ paramaṃ sukham |

vikāsiśamapuṣpasya vivekoccataroḥ phalam || 47 ||

That ultimate felicity is born of and obtainable from the peace of mind: it is the fruit of the high arbor of reason from its blossom of peace.

व्यवहारपरेणापि कार्यवृन्दमविन्दता ।

भानुनेवाम्बरस्थेन नोज्झ्यते न च वाञ्छयते ॥ ४८ ॥

vyavahārapareṇāpi kāryavṛndamavindatā |

bhānunevāmbarasthena nojjhyate na ca vāñchayate || 48 ||

Those that are engaged in worldliness but do not mix in it like the all-illumining sun, are known as the best of men.

मनःप्रशान्तमत्यच्छं विश्रान्तं विगतभ्रमम् ।

अनीहं विगताभीष्टं नाभिवाञ्छति नोज्झति ॥ ४९ ॥

manaḥpraśāntamatyacchaṃ viśrāntaṃ vigatabhramam |

anīhaṃ vigatābhīṣṭaṃ nābhivāñchati nojjhati || 49 ||

The mind that is at peace and rest, that is clear and free from errors, and without any attempt or desire, doth neither forsake nor wish for the world.

मोक्षद्वारे द्वारपालानिमाञ्छ्रणु यथाक्रमम् ।

येषामेकतमासक्त्या मोक्षद्वारं प्रविश्यते ॥ ५० ॥

mokṣadvāre dvārapālānimāñchraṇu yathākramam |

yeṣāmekatamāsaktyā mokṣadvāraṃ praviśyate || 50 ||

Hear me tell you of the warders at the gate of salvation in their order, some one of which being secured, one may have his entrance into it.

सुखदोषदशादीर्घा संसारमरुमण्डली ।

जन्तोः शीतलतामेति शीतरश्मेः समप्रभा ॥ ५१ ॥

sukhadoṣadaśādīrghā saṃsāramarumaṇḍalī |

jantoḥ śītalatāmeti śītaraśmeḥ samaprabhā || 51 ||

Thirst after pleasure is a state of protracted disease, and this world is full of mirage (all parched and dry). It is equanimity alone that can cool this dryness as the moistening beams of the moon.

शमेनासाद्यते श्रेयः शमो हि परमं पदम् ।

शमः शिवः शमः शान्ति शमो भ्रान्तिनिवारणम् ॥ ५२ ॥

śamenāsādyate śreyaḥ śamo hi paramaṃ padam |

śamaḥ śivaḥ śamaḥ śānti śamo bhrāntinivāraṇam || 52 ||

It is quiescence which leads to all good and is reckoned the best state of being. Quietism is felicity, it is peace and the preventive of error.

पुंसः प्रशमतृप्तस्य शीतलाच्छतरात्मनः ।

शमभूषितचित्तस्य शत्रुरप्येति मित्रताम् ॥ ५३ ॥

puṃsaḥ praśamatṛptasya śītalācchatarātmanaḥ |

śamabhūṣitacittasya śatrurapyeti mitratām || 53 ||

The man who lives content with his quiet and a calm clearness of his soul, with a mind fraught with stoicism, makes friends of his enemies.

शमचन्द्रमसा येषामाशयः समलंकृतः ।

क्षीरोदानामिवोदेति तेषां परमशुद्धता ॥ ५४ ॥

śamacandramasā yeṣāmāśayaḥ samalaṃkṛtaḥ |

kṣīrodānāmivodeti teṣāṃ paramaśuddhatā || 54 ||

Those whose minds are adorned with the moon light of quietism, feel a flux of the beams of purity rising in them like the hoary waves of the milky ocean.

हृत्कुशेशयकोशेषु येषां शमकुशेशयम् ।

सतां विकसितं ते हि द्विहृत्पद्माः समा हरेः ॥ ५५ ॥

hṛtkuśeśayakośeṣu yeṣāṃ śamakuśeśayam |

satāṃ vikasitaṃ te hi dvihṛtpadmāḥ samā hareḥ || 55 ||

Those holy men who have the lotus-like flower of quietism growing in the lotiform receptacle of their hearts, are said to have a secondary heart like the two pericardiums of the god Hari.

शमश्रीः शोभते येषां मुखेन्दावकलङ्किते ।

ते कुलीनेन्दवो वन्द्याः सौन्दर्यविजितेन्द्रियाः ॥ ५६ ॥

śamaśrīḥ śobhate yeṣāṃ mukhendāvakalaṅkite |

te kulīnendavo vandyāḥ saundaryavijitendriyāḥ || 56 ||

They whose untainted faces shine as the moon with the lustre of quiescence, are to be honoured as the luminaries of their families, and ravishers of the senses of others by the charming beauty of their countenance.

त्रैलोक्योदरवर्तिन्यो नानन्दाय तथा श्रियः ।

साम्राज्यसंपत्प्रतिमा यथा शमविभूतयः ॥ ५७ ॥

trailokyodaravartinyo nānandāya tathā śriyaḥ |

sāmrājyasaṃpatpratimā yathā śamavibhūtayaḥ || 57 ||

Whatever is beautiful in the three worlds, and in the shape of imperial prosperity and grandeur, there is nothing in them that can afford a happiness equal to that of quietism.

यानि दुःखानि या तृष्णा दुःसहा ये दुराधयः ।

तत्सर्वं शान्तचेतःसु तमोऽर्केष्विव नश्यति ॥ ५८ ॥

yāni duḥkhāni yā tṛṣṇā duḥsahā ye durādhayaḥ |

tatsarvaṃ śāntacetaḥsu tamo’rkeṣviva naśyati || 58 ||

Whatever misery, anxiety and intolerable difficulty (may overtake a man), they are lost in the tranquil mind like darkness in the sun.

मनो हि सर्वभूतानां प्रसादमधिगच्छति ।

न तथेन्दोर्यथा शान्ते जने जनितकौतुकम् ॥ ५९ ॥

mano hi sarvabhūtānāṃ prasādamadhigacchati |

na tathendoryathā śānte jane janitakautukam || 59 ||

The mind of no living being is so delighted with moon beams, as that of the peaceful man from his heart-felt joy.

शमशालिनि सौहार्दवति सर्वेषु जन्तुषु ।

सुजने परमं तत्त्वं स्वयमेव प्रसीदति ॥ ६० ॥

śamaśālini sauhārdavati sarveṣu jantuṣu |

sujane paramaṃ tattvaṃ svayameva prasīdati || 60 ||

The virtuous man that is calm and quiet, and friendly to all living beings, feels the benign influence of highest truths appearing of themselves in his mind.

मातरीव परं यान्ति विषमाणि मृदूनि च ।

विश्वासमिह भूतानि सर्वाणि शमशालिनि ॥ ६१ ॥

mātarīva paraṃ yānti viṣamāṇi mṛdūni ca |

viśvāsamiha bhūtāni sarvāṇi śamaśālini || 61 ||

As all children whether good or bad, have a strict faith in their mother, so all beings here have a reliance on the man of an even disposition.

न रसायनपानेन न लक्ष्म्यालिङ्गनेन च ।

तथा सुखमवाप्नोति शमेनान्तर्यथा मनः ॥ ६२ ॥

na rasāyanapānena na lakṣmyāliṅganena ca |

tathā sukhamavāpnoti śamenāntaryathā manaḥ || 62 ||

Neither does a cooling ambrosial draught nor the kind embrace of prosperity, afford such gratification to the soul, as one’s inward satisfaction of the mind.

सर्वाधिव्याधिचलितं क्रान्तं तृष्णावरत्रया ।

मनः शमामृतासेकैः समाश्वासय राघव ॥ ६३ ॥

sarvādhivyādhicalitaṃ krāntaṃ tṛṣṇāvaratrayā |

manaḥ śamāmṛtāsekaiḥ samāśvāsaya rāghava || 63 ||

Whether afflicted by diseases or disasters, or dragged by the rope of avarice, do you bear up yourself, O Rama, by the equanimity of your mind.

यत्करोषि यदश्नासि शमशीतलया धिया ।

तत्रातिस्वदते स्वादु नेतरत्तात मानसे ॥ ६४ ॥

yatkaroṣi yadaśnāsi śamaśītalayā dhiyā |

tatrātisvadate svādu netarattāta mānase || 64 ||

Whatever thou dost and eatest with the calm coolness of thy mind, all that is sweeter far to the soul than anything sweet to taste.

शमामृतरसाच्छन्नं मनो यामेति निर्वृतिम् ।

छिन्नान्यपि तयाङ्गानि मन्ये रोहन्ति राघव ॥ ६५ ॥

śamāmṛtarasācchannaṃ mano yāmeti nirvṛtim |

chinnānyapi tayāṅgāni manye rohanti rāghava || 65 ||

The mind that is overpowered by the ambrosial flavour of quietism and desists from activity, may have the body lacerated (for a time), but it will be filled up shortly.

न पिशाचा न रक्षांसि न दैत्या न च शत्रवः ।

न च व्याघ्रभुजङ्गा वा द्विषन्ति शमशालिनम् ॥ ६६ ॥

na piśācā na rakṣāṃsi na daityā na ca śatravaḥ |

na ca vyāghrabhujaṅgā vā dviṣanti śamaśālinam || 66 ||

Neither imps nor goblins, demons or enemies, nor tigers nor snakes, ever annoy a peaceful man.

सुसंनद्धसमस्ताङ्गं प्रशमामृतवर्मणा ।

वेधयन्ति न दुःखानि शरा वज्रशिलामिव ॥ ६७ ॥

susaṃnaddhasamastāṅgaṃ praśamāmṛtavarmaṇā |

vedhayanti na duḥkhāni śarā vajraśilāmiva || 67 ||

He who has his mind and body well guarded by the invulnerable armour of meekness, can never be pierced by the shafts of adversity; but remains as the thunder-stone impenetrable by arrows.

न तथा शोभते राजा अप्यन्तःपुरसंस्थितः ।

समया स्वच्छया बुद्ध्या यथोपशमशीलया ॥ ६८ ॥

na tathā śobhate rājā apyantaḥpurasaṃsthitaḥ |

samayā svacchayā buddhyā yathopaśamaśīlayā || 68 ||

The king seated in his palace is not so graceful to sight, as the quiet peaceful man is graced by his equanimity and clearness of understanding.

प्राणात्प्रियतरं दृष्ट्वा तुष्टिमेति न वै जनः ।

यामायाति जनः शान्तिमवलोक्य शमाशयम् ॥ ६९ ॥

prāṇātpriyataraṃ dṛṣṭvā tuṣṭimeti na vai janaḥ |

yāmāyāti janaḥ śāntimavalokya śamāśayam || 69 ||

No one is so delighted at seeing a thing dearer than his life, as by the satisfaction which he feels at the sight of a contented and peaceful man.

समया शमशालिन्या वृत्त्या यः साधु वर्तते ।

अभिनन्दितया लोके जीवतीह स नेतरः ॥ ७० ॥

samayā śamaśālinyā vṛttyā yaḥ sādhu vartate |

abhinanditayā loke jīvatīha sa netaraḥ || 70 ||

He who lives a holy life with his gentle and peaceful conduct, is said to be truly living in this world and no other.

अनुद्धतमनाः शान्तः साधुः कर्म करोति यत् ।

तत्सर्वमभिनन्दन्ति तस्येमा भूतजातयः ॥ ७१ ॥

anuddhatamanāḥ śāntaḥ sādhuḥ karma karoti yat |

tatsarvamabhinandanti tasyemā bhūtajātayaḥ || 71 ||

The sober minded, meek and honest man pleases every one by all that he does, and as it were captivates all beings to himself.

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभाशुभम् ।

न हृष्यति ग्लायति यः स शान्त इति कथ्यते ॥ ७२ ॥

śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā śubhāśubham |

na hṛṣyati glāyati yaḥ sa śānta iti kathyate || 72 ||

He is called the meek who neither feels pleasure or pain at the sight, touch or hearing and tasting of anything good or bad.

यः समः सर्वभूतेषु भावि काङ्क्षति नोज्झति ।

जित्वेन्द्रियाणि यत्नेन स शान्त इति कथ्यते ॥ ७३ ॥

yaḥ samaḥ sarvabhūteṣu bhāvi kāṅkṣati nojjhati |

jitvendriyāṇi yatnena sa śānta iti kathyate || 73 ||

He who is indifferent to all objects, and neither leaves nor longs for any thing; but keeps his senses and appetites under subjection, is called a saint.

स्पृष्ट्वाऽवदातया बुद्ध्या यथैवान्तस्तथा बहिः ।

दृश्यन्ते यत्र कार्याणि स शान्त इति कथ्यते ॥ ७४ ॥

spṛṣṭvā’vadātayā buddhyā yathaivāntastathā bahiḥ |

dṛśyante yatra kāryāṇi sa śānta iti kathyate || 74 ||

Whoso knowing all things both internally as well as externally with a clear understanding, attends and looks to his own concerns, he is verily said to be a saint.

तुषारकरबिम्बाभं मनो यस्य निराकुलम् ।

मरणोत्सवयुद्धेषु स शान्त इति कथ्यते ॥ ७५ ॥

tuṣārakarabimbābhaṃ mano yasya nirākulam |

maraṇotsavayuddheṣu sa śānta iti kathyate || 75 ||

He whose mind is as calm as moon beams both at the approach of a feast or fighting, and even at the moment of death, is said to be a saint.

स्थितोऽपि न स्थित इव न हृष्यति न कुप्यति ।

यः सुषुप्तसमः स्वस्थः स शान्त इति कथ्यते ॥ ७६ ॥

sthito’pi na sthita iva na hṛṣyati na kupyati |

yaḥ suṣuptasamaḥ svasthaḥ sa śānta iti kathyate || 76 ||

Who though present at a place, neither rejoices nor murmurs at any thing, but remains as if he were absent from it, and conducts himself as quietly as if he were fast asleep; such a one is called a saint.

अमृतस्यन्दसुभगा यस्य सर्वजनं प्रति ।

दृष्टिः प्रसरति प्रीता स शान्त इति कथ्यते ॥ ७७ ॥

amṛtasyandasubhagā yasya sarvajanaṃ prati |

dṛṣṭiḥ prasarati prītā sa śānta iti kathyate || 77 ||

He whose complaisant look casts a graceful nectarious radiance on all around him, is said to be a saint.

योऽन्तः शीतलतां यातो यो भावेषु न मज्जति ।

व्यवहारी न संमूढः स शान्त इति कथ्यते ॥ ७८ ॥

yo’ntaḥ śītalatāṃ yāto yo bhāveṣu na majjati |

vyavahārī na saṃmūḍhaḥ sa śānta iti kathyate || 78 ||

Who feels a cool calmness within himself, and is not disturbed or immerged in any state of life, and who though a layman is not worldly minded, such a man is termed a saint.

अप्यापत्सु दुरन्तासु कल्पान्तेषु महत्स्वपि ।

तुच्छेऽहं न मनो यस्य स शान्त इति कथ्यते ॥ ७९ ॥

apyāpatsu durantāsu kalpānteṣu mahatsvapi |

tucche’haṃ na mano yasya sa śānta iti kathyate || 79 ||

He who takes not to his mind the tribulations of this life, however long or great they may be, nor thinks this base (bodily frame) to be himself, is known to be a saint.

आकाशसदृशी यस्य पुंसः संव्यवहारिणः ।

कलङ्कमेति न मतिः स शान्त इति कथ्यते ॥ ८० ॥

ākāśasadṛśī yasya puṃsaḥ saṃvyavahāriṇaḥ |

kalaṅkameti na matiḥ sa śānta iti kathyate || 80 ||

The man of the world who has a mind clear as the firmament, and not tainted (by worldliness), is said to be a saint.

तपस्विषु बहुज्ञेषु याजकेषु नृपेषु च ।

बलवत्सु गुणाढ्येषु शमवानेव राजते ॥ ८१ ॥

tapasviṣu bahujñeṣu yājakeṣu nṛpeṣu ca |

balavatsu guṇāḍhyeṣu śamavāneva rājate || 81 ||

The quiet Platonic shines forth among sages and ascetics, among priests and princes, and among the mighty and learned.

शमसंसक्तमनसां महतां गुणशालिनाम् ।

उदेति निर्वृतिश्चित्ताज्ज्योत्स्नेव सितरोचिषः ॥ ८२ ॥

śamasaṃsaktamanasāṃ mahatāṃ guṇaśālinām |

udeti nirvṛtiścittājjyotsneva sitarociṣaḥ || 82 ||

Great and meritorious men, whose minds are attached to Quietism, feel a rest rising in their souls like the cooling beams of the moon.

सीमान्तो गुणपूगानां पौरुषैकान्तभूषणम् ।

संकटेषु भयस्थाने शमः श्रीमान्विराजते ॥ ८३ ॥

sīmānto guṇapūgānāṃ pauruṣaikāntabhūṣaṇam |

saṃkaṭeṣu bhayasthāne śamaḥ śrīmānvirājate || 83 ||

Quietism is the utmost limit of the assemblage of virtues, and the best decoration of manliness; it shines resplendent in all dangers and difficulties.

शमममृतमहार्यमार्यगुप्तं परमवलम्ब्य परं पदं प्रयाताः ।

रघुतनय यथा महानुभावाः क्रममनुपालय सिद्धये तमेव ॥ ८४ ॥

śamamamṛtamahāryamāryaguptaṃ paramavalambya paraṃ padaṃ prayātāḥ |

raghutanaya yathā mahānubhāvāḥ kramamanupālaya siddhaye tameva || 84 ||

Do you now, O Rama! follow for your perfection in the way in which high-minded men have attained their perfect state, by holding fast on quietism as an imperishable virtue, preserved by the respectable, and never to be lost or stolen by any.