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.
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