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.
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