Sarga 17¶

Vairāgya Prakaraṇa · On craving (tṛṣṇā) (52 verses)

Sarga 17 at a glance

Śrī Rāma's speech continues: on craving (tṛṣṇā), the longest of his laments.

Craving darkens the heart, dries it up, and gnaws through every resolve (1.17.1–1.17.15).
A long garland of images: craving as dark night, serpent, demoness, broken lute, old dancer, monkey, bee, rainbow, moonlight on the lily of sorrow (1.17.16–1.17.40).
Craving as a disease, and its cure: "the giving up of longing is the healing mantra" (1.17.41–1.17.46).
The wise cut craving with the sword of discernment; yet craving pervades the world like sweetness in milk (1.17.47–1.17.52).

Verse 1.17.1¶

श्रीराम उवाच ।
हार्दान्धकारशर्वर्या तृष्णयेह दुरन्तया ।
स्फुरन्ति चेतनाकाशे दोषकौशिकपङ्कतयः ॥ १.१७.१ ॥

इह (here) हार्द-अन्धकार-शर्वर्या (by the night of the heart's darkness) दुर्-अन्तया तृष्णया (by craving, hard to end) चेतना-आकाशे (in the sky of consciousness) दोष-कौशिक-पङ्क्तयः (rows of owls, the faults) स्फुरन्ति (flit about).

Translation: Śrī Rāma said: "Here craving, endless, is the dark night of the heart; in it, flocks of owls — our faults — flit about in the sky of consciousness."

Pointers for Reflection:

तृष्णा — craving, literally "thirst". The subject of this sarga, the longest so far. Sarga 15 called craving the flower of the ego's cloud (1.15.12); Sarga 16 called it the mind's wife (1.16.15). Now Rāma looks at her directly.
Owls in the night. Owls are active only in darkness. Faults flourish only where craving has darkened the heart.
A synthesis with Buddhism (see the synthesis of traditions). In the Buddha's second noble truth, तण्हा (Pāli for तृष्णा) is the cause of suffering. The Yoga Vasiṣṭha shares the diagnosis, and gives it an Advaitic cure: not only the ending of craving, but the knowing of the Self in whom craving never arose.

Verse 1.17.2¶

अन्तर्दाहप्रदायिन्या समूढरसमार्दवः ।
पङ्क आदित्यदीप्त्येव शोषं नीतोऽस्मि चिन्तया ॥ १.१७.२ ॥

अन्तः-दाह-प्रदायिन्या चिन्तया (by anxious longing that burns within) [अहं] समूढ-रस-मार्दवः (with my sap and softness gone) आदित्य-दीप्त्या पङ्कः इव (like mud by the sun's heat) शोषं नीतः अस्मि (have been dried up).

Translation: "Anxious longing, burning within, has dried me up — my sap and softness gone — as the sun's heat dries mud."

Pointers for Reflection:

Dried up. Craving is not only painful but desiccating. It takes away the softness of the heart.

Verse 1.17.3¶

मम चित्तमहारण्ये व्यामोहतिमिराकुले ।
शून्ये ताण्डविनी जाता भृशमाशापिशाचिका ॥ १.१७.३ ॥

व्यामोह-तिमिर-आकुले (filled with the darkness of delusion) शून्ये (empty) मम चित्त-महा-अरण्ये (in the great forest of my mind) आशा-पिशाचिका (the she-demon of hope) भृशं ताण्डविनी जाता (has begun to dance wildly).

Translation: "In the great forest of my mind, dark with delusion and empty, the she-demon of hope dances wildly."

Pointers for Reflection:

Reading note. The online text prints चित्तमहारण्येव्यामोह; corrected here to चित्तमहारण्ये व्यामोह, a space restored.
आशा — hope, expectation. In the Yoga Vasiṣṭha, hope is not a virtue but a form of craving: always reaching for what is not here.
Bhāgavata 11.8.44 (Piṅgalā's song): आशा हि परमं दुःखं नैराश्यं परमं सुखम् — hope is the greatest sorrow; freedom from hope is the greatest happiness.

Verse 1.17.4¶

वचोरचितनीहारा काञ्चनोपवनोज्ज्वला ।
नूनं विकासमायाति चिन्ताचणकमञ्जरी ॥ १.१७.४ ॥

वचः-रचित-नीहारा (with dew made of words) काञ्चन-उपवन-उज्ज्वला (bright as a golden garden) चिन्ता-चणक-मञ्जरी (the cluster of chick-pea blossoms of anxious longing) नूनं विकासम् आयाति (surely comes into bloom).

Translation: "Anxious longing blossoms like a cluster of chick-pea flowers, bright as a golden garden, with dew made of words."

Pointers for Reflection:

Dew made of words. Longing is nourished by talk — by the stories we tell ourselves about what we want.

Verse 1.17.5¶

अलमन्तर्भ्रमायैव तृष्णातरलिताशया ।
आयाता विषमोल्लासमूर्मिरम्बुनिधाविव ॥ १.१७.५ ॥

तृष्णा-तरलित-आशया (whose intent is made restless by craving) [चिन्तया] (by longing) अन्तः-भ्रमाय एव अलम् (enough only for inner confusion) अम्बुनिधौ ऊर्मिः इव (like a wave on the ocean) विषम-उल्लासम् आयाता (it rises in uneven excitement).

Translation: "Shaken by craving, longing serves only to confuse me within; it rises in uneven excitement, like a wave on the ocean."

Pointers for Reflection:

Excitement that confuses. The rise of desire feels like energy, but leaves only inner turmoil.

Verse 1.17.6¶

उद्दामकल्लोलरवा देहाद्रौ वहतीह मे ।
तरङ्गतरलाकारा तरत्तृष्णातरङ्गिणी ॥ १.१७.६ ॥

इह मे देह-अद्रौ (here, on the mountain of my body) उद्दाम-कल्लोल-रवा (with the roar of unbridled waves) तरङ्ग-तरल-आकारा (with shape restless as ripples) तरत् तृष्णा-तरङ्गिणी (the swift river of craving) वहति (flows).

Translation: "On the mountain of my body flows the swift river of craving, roaring with unbridled waves, its form restless as ripples."

Pointers for Reflection:

Alliteration. तरङ्गतरलाकारा तरत्तृष्णातरङ्गिणी: the sound of the Sanskrit imitates the rushing river.

Verse 1.17.7¶

वेगं सरोद्धुमुदितो वात्ययेव जरत्तृणम् ।
नीतः कलुषया क्वापि तृष्णया चित्तचातकः ॥ १.१७.७ ॥

सः (it) वेगं रोद्धुम् उदितः (though risen to check the rush) चित्त-चातकः (the cātaka bird of my mind) कलुषया तृष्णया (by turbid craving) वात्यया जरत्-तृणम् इव (like old grass by a gale) क्व अपि नीतः (has been carried off somewhere).

Translation: "The cātaka bird of my mind rose up to check its rush, but turbid craving carried it off somewhere, like old grass in a gale."

Pointers for Reflection:

The cātaka is said to drink only raindrops. The mind, thirsting, is swept away by the very thirst it tried to resist.
Reading note. The online text prints सरोद्धुम् as one word; it is best divided स रोद्धुम्, "he [the mind], to check".

Verse 1.17.8¶

यां यामहमतीवास्थां संश्रयामि गुणश्रियाम् ।
तां तां कृन्तति मे तृष्णा तन्त्रीमिव कुमूषिका ॥ १.१७.८ ॥

गुण-श्रियाम् (of the riches of virtue) यां यां आस्थाम् (whatever support) अहम् अतीव संश्रयामि (I hold to firmly), तां तां (that very one) मे तृष्णा (my craving) कु-मूषिका तन्त्रीम् इव (as a wicked mouse a lute-string) कृन्तति (gnaws through).

Translation: "Whatever support of virtue I hold firmly, craving gnaws it through, as a wicked mouse gnaws through the string of a lute."

Pointers for Reflection:

Craving undermines virtue. Every good resolve is quietly gnawed away. An honest admission familiar to every practitioner.
Gītā 2.60: यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः । इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः ॥ — even of a wise person who strives, Kaunteya, the turbulent senses forcibly carry away the mind.

Verse 1.17.9¶

पयसीव जरत्पर्णं वायाविव जरत्तृणम् ।
नभसीव शरन्मेघश्चिन्ताचक्रे भ्रमाम्यहम् ॥ १.१७.९ ॥

पयसि जरत्-पर्णम् इव (like an old leaf on water) वायौ जरत्-तृणम् इव (like old grass in the wind) नभसि शरत्-मेघः इव (like an autumn cloud in the sky) अहं चिन्ता-चक्रे भ्रमामि (I whirl on the wheel of longing).

Translation: "Like a dry leaf on water, like old grass in the wind, like an autumn cloud in the sky, I whirl on the wheel of longing."

Pointers for Reflection:

The wheel. चक्र — the wheel of longing is a small model of the wheel of saṃsāra (Gītā 3.16, एवं प्रवर्तितं चक्रम्).

Verse 1.17.10¶

गन्तुमास्पदमात्मीयमसमर्थधियो वयम् ।
चिन्ताजाले विमुह्यामो जाले शकुनयो यथा ॥ १.१७.१० ॥

आत्मीयम् आस्पदं गन्तुम् (to reach our own true home) असमर्थ-धियः वयम् (we, whose minds are unable) चिन्ता-जाले (in the net of longing) जाले शकुनयः यथा (like birds in a net) विमुह्यामः (are bewildered).

Translation: "Unable to reach our own true home, we are bewildered in the net of longing, like birds caught in a net."

Pointers for Reflection:

आत्मीयम् आस्पदम् — our own home. A beautiful phrase. The goal is not somewhere new, but our own place, the Self.
Gītā 15.6: यद्गत्वा न निवर्तन्ते तद्धाम परमं मम — going there, they do not return: that is my supreme abode.

Verse 1.17.11¶

तृष्णाभिधानया तात दग्धोऽस्मि ज्वालया तथा ।
यथा दाहोपशमनमाशंके नामृतैरपि ॥ १.१७.११ ॥

तात (dear father), तृष्णा-अभिधानया ज्वालया (by the flame named craving) तथा दग्धः अस्मि (I am so burned) यथा (that) अमृतैः अपि (even by nectar) दाह-उपशमनं न आशंके (I do not expect the burning to cool).

Translation: "Dear father, I am so burned by the flame called craving that I do not think even nectar could cool it."

Pointers for Reflection:

Beyond ordinary remedies. No external pleasure (nectar) can cure craving. Only knowledge can.
Gītā 3.39: कामरूपेण कौन्तेय दुष्पूरेणानलेन च — in the form of desire, Kaunteya, an insatiable fire.

Verse 1.17.12¶

दूरं दूरमितो गत्वा समेत्य च पुनःपुनः ।
भ्रमत्याशु दिगन्तेषु तृष्णोन्मत्ता तुरङ्गमी ॥ १.१७.१२ ॥

तृष्णा-उन्मत्ता तुरङ्गमी (the mare maddened by craving) इतः दूरं दूरं गत्वा (going far, far away from here) पुनः पुनः समेत्य च (and returning again and again) आशु दिक्-अन्तेषु भ्रमति (quickly roams to the ends of the directions).

Translation: "Craving is a maddened mare, galloping far and farther, returning again and again, racing to the ends of the earth."

Pointers for Reflection:

The horse returns. Craving runs away and always comes back. It cannot be outrun.

Verse 1.17.13¶

जडसंसर्गिणी तृष्णा कृतोर्ध्वाधोगमागमा ।
क्षुब्धा ग्रन्थिमती नित्यमारघट्टाग्ररज्जुवत् ॥ १.१७.१३ ॥

जड-संसर्गिणी (in contact with dull things) कृत-ऊर्ध्व-अधः-गम-आगमा (going up and down) क्षुब्धा (agitated) ग्रन्थिमती (knotted) तृष्णा (craving) नित्यम् आरघट्ट-अग्र-रज्जु-वत् (always like the rope of a water-wheel).

Translation: "Craving, clinging to dull things, always going up and down, agitated and knotted, is like the rope of a water-wheel."

Pointers for Reflection:

The water-wheel. The image of 1.16.19 returns: the endless up and down of rebirth.

Verse 1.17.14¶

अन्तर्ग्रथितया देहे सर्वदुश्छेदयाऽनया ।
रज्ज्वेवाशु बलीवर्दस्तृष्णया वाह्यते जनः ॥ १.१७.१४ ॥

देहे अन्तः ग्रथितया (knotted within the body) सर्व-दुः-छेदया (impossible to cut by anyone) अनया तृष्णया (by this craving) जनः (a person) रज्ज्वा बलीवर्दः इव (as an ox by a rope) आशु वाह्यते (is quickly driven).

Translation: "Knotted deep in the body and impossible to cut, craving drives a person as a rope drives an ox."

Pointers for Reflection:

Led by the nose. The ox does not choose its way; the rope chooses. We think we choose our desires, but our desires choose for us.
Gītā 3.36: अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः । अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ — then by what is a person driven to sin, even unwillingly, as if by force? Kṛṣṇa answers (3.37): काम एष क्रोध एष — it is desire, it is anger.

Verse 1.17.15¶

पुत्रमित्रकलत्रादितृष्णया नित्यकृष्टया ।
खगेष्विव किरात्येदं जालं लोकेषु रच्यते ॥ १.१७.१५ ॥

नित्य-कृष्टया (constantly pulling) पुत्र-मित्र-कलत्र-आदि-तृष्णया (by craving for sons, friends, wife and so on) लोकेषु (among people) किरात्या खगेषु इव (as by a huntress among birds) इदं जालं रच्यते (this net is spread).

Translation: "Craving for sons, friends, wife and the rest, always pulling, spreads this net among people, as a huntress spreads hers among birds."

Pointers for Reflection:

Compare 1.15.17. There the ego spread this net; here, craving. Ego and craving work together.

Verse 1.17.16¶

भीषयत्यपि धीरं मामन्धयत्यपि सेक्षणम् ।
खेदयत्यपि सानन्दं तृष्णाकृष्णेव शर्वरी ॥ १.१७.१६ ॥

तृष्णा (craving) कृष्णा शर्वरी इव (like a dark night) धीरम् अपि मां भीषयति (frightens even me, who am steady) स-ईक्षणम् अपि अन्धयति (blinds even one with eyes) स-आनन्दम् अपि खेदयति (wearies even one full of joy).

Translation: "Craving, like a dark night, frightens even the steady, blinds even those with eyes, and wearies even those full of joy."

Pointers for Reflection:

A triple series begins (1.16–1.18): craving as the dark night, the black serpent, the black demoness. Each ends with कृष्णेव.

Verse 1.17.17¶

कुटिला कोमलस्पर्शा विषवैषम्यशंसिनी ।
दशत्यपि मनाक्स्पृष्टा तृष्णा कृष्णेव भोगिनी ॥ १.१७.१७ ॥

कुटिला (crooked) कोमल-स्पर्शा (soft to the touch) विष-वैषम्य-शंसिनी (announcing the cruelty of poison) मनाक् स्पृष्टा अपि (touched even slightly) तृष्णा (craving) कृष्णा भोगिनी इव (like a black serpent) दशति (bites).

Translation: "Crooked, soft to the touch, full of poison, craving bites at the slightest touch, like a black serpent."

Pointers for Reflection:

Soft to the touch. Craving does not feel dangerous. That is its danger.

Verse 1.17.18¶

भिन्दती हृदयं पुंसां मायामयविधायिनी ।
दौर्भाग्यदायिनी दीना तृष्णा कृष्णेव राक्षसी ॥ १.१७.१८ ॥

पुंसां हृदयं भिन्दती (breaking people's hearts) माया-मय-विधायिनी (working by illusion) दौर्भाग्य-दायिनी (bringing misfortune) दीना (miserable) तृष्णा (craving) कृष्णा राक्षसी इव (is like a black demoness).

Translation: "Breaking people's hearts, working through illusion, bringing misfortune, miserable — craving is like a black demoness."

Pointers for Reflection:

मायामय. Craving works through illusion: it makes the object seem to promise what it cannot give.

Verse 1.17.19¶

तन्द्रीतन्त्रीगणैः कोशं दधाना परिवेष्टितम् ।
नानन्दे राजते ब्रह्मंस्तृष्णा जर्जरवल्लकी ॥ १.१७.१९ ॥

ब्रह्मन् (O sage), तन्द्री-तन्त्री-गणैः परिवेष्टितं कोशं दधाना (with a body wrapped in strings of weariness) जर्जर-वल्लकी तृष्णा (craving, a broken lute) आनन्दे न राजते (does not sound in joy).

Translation: "O sage, craving is a broken lute, its body wound with strings of weariness; it never sounds in joy."

Pointers for Reflection:

The broken lute. It looks like an instrument of pleasure, but it cannot play the music of joy.

Verse 1.17.20¶

नित्यमेवातिमलिना कटुकोन्माददायिनी ।
दीर्घतन्त्री घनस्नेहा तृष्णा गह्वरवल्लरी ॥ १.१७.२० ॥

नित्यम् एव अति-मलिना (always very impure) कटुक-उन्माद-दायिनी (giving a bitter madness) दीर्घ-तन्त्री (with long tendrils) घन-स्नेहा (thick with sap/attachment) तृष्णा (craving) गह्वर-वल्लरी (is a vine in a cave).

Translation: "Craving is a vine in a dark cave: always impure, giving a bitter madness, with long tendrils, thick with sap."

Pointers for Reflection:

स्नेह — a pun. It means both sap (oil) and affection. Craving's 'sap' is attachment.

Verse 1.17.21¶

अनानन्दकरी शून्या निष्फला व्यर्थमुन्नता ।
अमङ्गलकरी क्रूरा तृष्णा क्षीणेव मञ्जरी ॥ १.१७.२१ ॥

अन्-आनन्द-करी (giving no joy) शून्या (empty) निष्फला (fruitless) व्यर्थम् उन्नता (raised high in vain) अ-मङ्गल-करी (inauspicious) क्रूरा (cruel) तृष्णा (craving) क्षीणा मञ्जरी इव (is like a withered blossom).

Translation: "Joyless, empty, fruitless, raised high for nothing, inauspicious and cruel — craving is like a withered flower."

Pointers for Reflection:

Fruitless. Craving promises fruit but bears none. Compare Gītā 2.47 on fruit.

Verse 1.17.22¶

अनावर्जितचित्तापि सर्वमेवानुधावति ।
न चाप्नोति फलं किंचित्तृष्णा जीर्णेव कामिनी ॥ १.१७.२२ ॥

अन्-आवर्जित-चित्ता अपि (though her heart is not won) सर्वम् एव अनुधावति (she runs after everyone) किंचित् फलं च न आप्नोति (and gains no fruit at all) — तृष्णा जीर्णा कामिनी इव (craving is like an old courtesan).

Translation: "Though no one wins her heart, she runs after everyone and gains nothing: craving is like an ageing courtesan."

Pointers for Reflection:

Runs after everything. Craving has no real loyalty to any object. It is not love for a thing, but restlessness itself.

Verse 1.17.23¶

संसारवृन्दे महति नानारससमाकुले ।
भुवनाभोगरङ्गेषु तृष्णा जरठनर्तकी ॥ १.१७.२३ ॥

नाना-रस-समाकुले (full of many flavours/emotions) महति संसार-वृन्दे (in the great troupe of worldly existence) भुवन-आभोग-रङ्गेषु (on the stages of the wide world) तृष्णा जरठ-नर्तकी (craving is an old dancer).

Translation: "In the great troupe of worldly life, full of every mood, on the stages of the wide world, craving is an old dancing-girl."

Pointers for Reflection:

रस — flavour, emotion. A word from Indian aesthetics. The world is a drama full of rasas; craving dances in every scene.
The world as a stage. The Yoga Vasiṣṭha often uses theatre imagery; compare 1.17.37 (संसारनाटकनटी).

Verse 1.17.24¶

जराकुसुमितारूढा पातोत्पातफलावलिः ।
संसारजंगले दीर्घे तृष्णा विषलता तता ॥ १.१७.२४ ॥

दीर्घे संसार-जङ्गले (in the long jungle of saṃsāra) जरा-कुसुमित-आरूढा (climbing up, blossoming with old age) पात-उत्पात-फल-आवलिः (with rows of fruits of falls and calamities) तृष्णा (craving) तता विष-लता (is a spreading poison-vine).

Translation: "In the long jungle of worldly existence, craving is a spreading poison-vine, flowering into old age, fruiting in falls and calamities."

Pointers for Reflection:

Flowers and fruits. Old age is its flower; downfall its fruit. Craving's harvest is decay.

Verse 1.17.25¶

यन्न शक्नोति तत्रापि धत्ते ताण्डवितां गतिम् ।
नृत्यत्यानन्दरहितं तृष्णा जीर्णेव नर्तकी ॥ १.१७.२५ ॥

यत् न शक्नोति (what she is unable to do) तत्र अपि (even there) ताण्डवितां गतिं धत्ते (she takes a dancing step); तृष्णा (craving) जीर्णा नर्तकी इव (like an old dancer) आनन्द-रहितं नृत्यति (dances without joy).

Translation: "Even where she has no strength, she still tries to dance: craving, like an old dancing-girl, dances on without joy."

Pointers for Reflection:

Dancing without joy. The saddest image of the sarga. Craving outlives its own pleasure; we go on wanting even when wanting no longer gives anything.
Reading note. The online text prints शक्रोति; corrected here to शक्नोति.

Verse 1.17.26¶

भृशं स्फुरति नीहारे शाम्यत्यालोक आगते ।
दुर्लङ्घ्येषु पदं धत्ते चिन्ता चपलबर्हिणी ॥ १.१७.२६ ॥

चिन्ता (longing) चपल-बर्हिणी (a restless peahen) नीहारे भृशं स्फुरति (dances wildly in the mist) आलोके आगते शाम्यति (grows still when light comes) दुर्-लङ्घ्येषु पदं धत्ते (sets foot on places hard to cross).

Translation: "Longing is a restless peahen: she dances wildly in the mist, falls still when the light comes, and sets her foot on impassable places."

Pointers for Reflection:

Reading note. The online text prints दुर्लङ्घयेषु; corrected here to दुर्लङ्घ्येषु.
Still when the light comes. A hint of the cure: the peahen dances in fog but is quieted by light. Craving thrives in ignorance and calms in knowledge.

Verse 1.17.27¶

जडकल्लोलबहुला चिरं शून्यान्तरान्तरा ।
क्षणमुल्लासमायाति तृष्णा प्रावृट्तरङ्गिणी ॥ १.१७.२७ ॥

तृष्णा (craving) प्रावृट्-तरङ्गिणी (a monsoon river) जड-कल्लोल-बहुला (full of dull waves) चिरं शून्य-अन्तर-अन्तरा (long empty in its depths) क्षणम् उल्लासम् आयाति (swells up for a moment).

Translation: "Craving is a monsoon river: full of muddy waves, empty in its depths, swelling only for a moment."

Pointers for Reflection:

Seasonal fullness. The monsoon river is full only briefly; then it is dry. Craving's satisfaction is just as short.

Verse 1.17.28¶

नष्टमुत्सृज्य तिष्ठन्तं तृष्णा वृक्षमिवापरम् ।
पुरुषात्पुरुषं याति तृष्णा लोलेव पक्षिणी ॥ १.१७.२८ ॥

तृष्णा (craving) लोला पक्षिणी इव (like a fickle bird) नष्टं [वृक्षम्] उत्सृज्य (leaving a ruined tree) अपरं तिष्ठन्तं वृक्षम् इव (as if for another standing tree) पुरुषात् पुरुषं याति (goes from one person to another).

Translation: "Like a fickle bird that leaves a ruined tree for another still standing, craving passes from one person to the next."

Pointers for Reflection:

Craving outlives the person. It moves on — to the next life, the next person. It is not personal property but an impersonal force.

Verse 1.17.29¶

पदं करोत्यलङ्घ्येऽपि तृप्तापि फलमीहते ।
चिरं तिष्ठति नैकत्र तृष्णा चपलमर्कटी ॥ १.१७.२९ ॥

तृष्णा (craving) चपल-मर्कटी (a restless she-monkey) अ-लङ्घ्ये अपि पदं करोति (sets foot even on the impassable) तृप्ता अपि फलम् ईहते (even when full, wants fruit) एकत्र चिरं न तिष्ठति (never stays long in one place).

Translation: "Craving is a restless monkey: she leaps even where none can go, wants fruit even when full, and never stays long in one place."

Pointers for Reflection:

The monkey mind. A famous Indian image of the restless mind, used in Hindu, Buddhist and Jaina teaching alike.
Full, yet wanting. Craving is not hunger; hunger ends when fed.

Verse 1.17.30¶

इदं कृत्वेदमायाति सर्वमेवासमञ्जसम् ।
अनारतं च यतते तृष्णा चेष्टेव दैविकी ॥ १.१७.३० ॥

तृष्णा (craving) दैविकी चेष्टा इव (like the working of fate) इदं कृत्वा (having done this) इदम् आयाति (moves on to that) सर्वम् एव असमञ्जसम् (all of it incoherent) अनारतं च यतते (and strives without rest).

Translation: "Craving, like the workings of fate, does this, then moves on to that — all of it incoherent — and never stops striving."

Pointers for Reflection:

Endless doing. Craving keeps one busy without direction. Compare 1.12.1, Rāma seeing the world as constant meaningless activity.

Verse 1.17.31¶

क्षणमायाति पातालं क्षणं याति नभस्थलम् ।
क्षणं भ्रमति दिक्कुञ्जे तृष्णा हृत्पद्मषट्पदी ॥ १.१७.३१ ॥

हृत्-पद्म-षट्पदी तृष्णा (craving, the bee of the heart-lotus) क्षणं पातालम् आयाति (one moment goes to the underworld) क्षणं नभः-स्थलं याति (one moment to the sky) क्षणं दिक्-कुञ्जे भ्रमति (one moment roams the groves of the directions).

Translation: "Craving, the bee in the lotus of the heart, one moment dives to the underworld, the next rises to the sky, and the next wanders through every grove."

Pointers for Reflection:

The bee in the heart-lotus. The heart is a lotus (Chāndogya 8.1.1, दहरं पुण्डरीकं वेश्म), the seat of the Self. Craving buzzes in the very place where the Self abides.

Verse 1.17.32¶

सर्वसंसारदोषाणां तृष्णैका दीर्घदुःखदा ।
अन्तःपुरस्थमपि या योजयत्यतिसंकटे ॥ १.१७.३२ ॥

सर्व-संसार-दोषाणां (of all the faults of worldly existence) तृष्णा एका (craving alone) दीर्घ-दुःख-दा (gives lasting sorrow), या (which) अन्तःपुर-स्थम् अपि (even one living in the inner palace) अति-संकटे योजयति (puts into great danger).

Translation: "Of all the faults of worldly existence, craving alone gives lasting sorrow. Even one living safe in the inner palace, it throws into great danger."

Pointers for Reflection:

The inner palace. Rāma, a prince, speaks from experience: wealth and protection do not shield one from craving.

Verse 1.17.33¶

प्रयच्छति परं जाड्यं परमालोकरोधिनी ।
मोहनीहारगहना तृष्णा जलदमालिका ॥ १.१७.३३ ॥

तृष्णा (craving) जलद-मालिका (a row of clouds) मोह-नीहार-गहना (thick with the mist of delusion) परम-आलोक-रोधिनी (blocking the highest light) परं जाड्यं प्रयच्छति (gives great dullness).

Translation: "Craving is a bank of clouds, thick with the mist of delusion; it blocks the highest light and leaves only deep dullness."

Pointers for Reflection:

Blocking the highest light. The Self is the light; craving is what hides it, as clouds hide the sun.
Gītā 3.38: धूमेनाव्रियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ — as fire is covered by smoke, a mirror by dust, an embryo by the womb, so is this [knowledge] covered by desire.

Verse 1.17.34¶

सर्वेषां जन्तुजातानां संसारव्यवहारिणाम् ।
परिप्रोतमनोमाला तृष्णा बन्धनरज्जुवत् ॥ १.१७.३४ ॥

संसार-व्यवहारिणां सर्वेषां जन्तु-जातानां (of all beings who live in the world) तृष्णा (craving) परिप्रोत-मनः-माला (is the thread on which the garland of minds is strung) बन्धन-रज्जु-वत् (like a binding rope).

Translation: "Craving is the thread on which the minds of all beings in the world are strung like a garland, and the rope that binds them."

Pointers for Reflection:

Gītā 7.7: मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव — all this is strung on me, like pearls on a thread. The Lord is the true thread; craving is the false one. Remove the false thread, and the true one is seen.

Verse 1.17.35¶

विचित्रवर्णा विगुणा दीर्घा मलिनसंस्थितिः ।
शून्या शून्यपदा तृष्णा शक्रकार्मुकधर्मिणी ॥ १.१७.३५ ॥

तृष्णा (craving) शक्र-कार्मुक-धर्मिणी (has the nature of a rainbow) विचित्र-वर्णा (of many colours) वि-गुणा (without a string / without virtue) दीर्घा (long) मलिन-संस्थितिः (resting on dark clouds) शून्या शून्य-पदा (empty, standing on emptiness).

Translation: "Craving is like a rainbow: many-coloured, stringless, long, resting on dark clouds, empty and standing on emptiness."

Pointers for Reflection:

विगुणा — a pun. A rainbow is a bow without a string (गुण); craving is without virtue (गुण).
Compare 1.13.16. Fortune was a rainbow; so is craving. Both are beautiful appearances with nothing inside.

Verse 1.17.36¶

अशनिर्गुणसस्यानां फलिता शरदापदाम् ।
हिमं संवित्सरोजानां तमसां दीर्घयामिनी ॥ १.१७.३६ ॥

[तृष्णा] गुण-सस्यानाम् अशनिः (a thunderbolt to the crops of virtue) आपदां फलिता शरत् (the fruitful autumn of calamities) संवित्-सरोजानां हिमम् (frost to the lotuses of awareness) तमसां दीर्घ-यामिनी (the long night of darkness).

Translation: "Craving is a thunderbolt on the crops of virtue, the harvest season of calamities, frost to the lotuses of awareness, the long night of darkness."

Pointers for Reflection:

Frost on awareness. संवित् — awareness, consciousness — is the deepest word here. Craving freezes even that.

Verse 1.17.37¶

संसारनाटकनटी कार्यालयविहंगमी ।
मानसारण्यहरिणी स्मरसंगीतवल्लकी ॥ १.१७.३७ ॥

[तृष्णा] संसार-नाटक-नटी (the actress in the drama of the world) कार्य-आलय-विहंगमी (a bird nesting in the house of activity) मानस-अरण्य-हरिणी (a doe in the forest of the mind) स्मर-संगीत-वल्लकी (the lute in the music of love).

Translation: "She is the dancer on the stage of saṃsāra, the bird that roosts in the house of busy-ness, the doe of the mind's wilderness, the vīṇā on which love plays its tunes."

Pointers for Reflection:

A garland of images (1.17.36–1.17.39). These verses are a stotra in reverse: a hymn to craving's powers, sung to expose her.

Verse 1.17.38¶

व्यवहाराब्धिलहरी मोहमातङ्गशृङ्खला ।
सर्गन्यग्रोधसुलता दुःखकैरवचन्द्रिका ॥ १.१७.३८ ॥

[तृष्णा] व्यवहार-अब्धि-लहरी (a wave in the ocean of worldly dealings) मोह-मातङ्ग-शृङ्खला (the chain of the elephant of delusion) सर्ग-न्यग्रोध-सु-लता (the vine on the banyan of creation) दुःख-कैरव-चन्द्रिका (the moonlight for the night-lily of sorrow).

Translation: "She is a ripple on the sea of transactions, a fetter on the rutting elephant of delusion, a vine twined round the banyan of creation, and the moonlight under which the lilies of sorrow open."

Pointers for Reflection:

Reading note. The online text prints श्रृङ्खला; corrected here to शृङ्खला.
The banyan of creation. Compare Gītā 15.1–3: ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम् — the inverted tree of saṃsāra, which must be cut असङ्गशस्त्रेण दृढेन छित्त्वा — with the strong axe of non-attachment.

Verse 1.17.39¶

जरामरणदुःखानामेका रत्नसमुद्गिका ।
आधिव्याधिविलासानां नित्यं मत्ता विलासिनी ॥ १.१७.३९ ॥

[तृष्णा] जरा-मरण-दुःखानाम् एका रत्न-समुद्गिका (the single jewel-box of old age, death and sorrow) आधि-व्याधि-विलासानां (for the revels of mental and bodily illness) नित्यं मत्ता विलासिनी (an ever-drunken pleasure-woman).

Translation: "Craving is the one jewel-box that holds old age, death and sorrow, and the ever-drunken hostess of the revels of mental and bodily disease."

Pointers for Reflection:

Jewel-box of sorrows. A bitter irony: we treasure craving as if it held jewels, but it holds only old age and death.

Verse 1.17.40¶

क्षणमालोकविमला सान्धकारलवा क्षणम् ।
व्योमवीथ्युपमा तृष्णा नीहारगहना क्षणम् ॥ १.१७.४० ॥

तृष्णा (craving) व्योम-वीथी-उपमा (is like the path of the sky): क्षणम् आलोक-विमला (one moment clear with light) क्षणं स-अन्धकार-लवा (one moment with a touch of darkness) क्षणं नीहार-गहना (one moment thick with mist).

Translation: "Craving is like the sky: one moment clear and bright, the next touched with darkness, the next thick with mist."

Pointers for Reflection:

Changing weather. Craving is not one state but a constant shifting of moods.

Verse 1.17.41¶

गच्छत्युपशमं तृष्णा कायव्यायामशान्तये ।
तमी घनतमःकृष्णा यथा रक्षोनिवृत्तये ॥ १.१७.४१ ॥

यथा (just as) घन-तमः-कृष्णा तमी (the night, black with thick darkness) रक्षः-निवृत्तये (for the withdrawal of demons) [उपशमं याति] ([comes to an end]), [तथा] तृष्णा (craving) काय-व्यायाम-शान्तये (for the ceasing of the body's exertion) उपशमं गच्छति (comes to rest).

Translation: "Craving comes to rest only when the body's striving stops — just as the black night ends only when the demons withdraw."

Pointers for Reflection:

When does craving end? Rāma's verse is ambiguous: it can mean craving ends only at death, when the body's exertion ends. The teaching will show it can end sooner — in the living, by knowledge (जीवन्मुक्ति).

Verse 1.17.42¶

तावन्मुह्यत्ययं मूको लोको विलुलिताशयः ।
यावदेवानुसंधत्ते तृष्णा विषविषूचिका ॥ १.१७.४२ ॥

यावत् एव (as long as) विष-विषूचिका तृष्णा (craving, a poisonous cholera) अनुसन्धत्ते (persists), तावत् (so long) अयं मूकः लोकः (this dumb world) विलुलित-आशयः [सन्] (with its heart disturbed) मुह्यति (is bewildered).

Translation: "As long as craving persists, like a poisonous cholera, this dumb world, its heart in turmoil, remains bewildered."

Pointers for Reflection:

Craving as a disease — this time cholera (विषूचिका). The next verse gives the cure.

Verse 1.17.43¶

लोकोऽयमखिलं दुःखं चिन्तयोज्झितयोज्झति ।
तृष्णाविषूचिकामन्त्रश्चिन्तात्यागो हि कथ्यते ॥ १.१७.४३ ॥

अयं लोकः (this world/person) उज्झितया चिन्तया (by longing that is given up) अखिलं दुःखम् उज्झति (gives up all sorrow); चिन्ता-त्यागः हि (the giving up of longing) तृष्णा-विषूचिका-मन्त्रः कथ्यते (is said to be the healing mantra for the cholera of craving).

Translation: "When longing is given up, all sorrow is given up. The giving up of longing is said to be the healing mantra for the cholera of craving."

Pointers for Reflection:

The cure. The key verse of the sarga: चिन्तात्याग, letting go of longing, is the remedy. Simple to say, the work of a lifetime to do.
Gītā 2.55: प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् । आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते ॥ — when one gives up all desires of the mind, satisfied in the Self by the Self, then one is called steady in wisdom.
Bṛhadāraṇyaka Upaniṣad 4.4.7: यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥ — when all the desires that dwell in the heart are released, then the mortal becomes immortal and attains Brahman here.

Verse 1.17.44¶

तृणपाषाणकाष्ठादिसर्वमामिषशङ्कया ।
आददाना स्फुरत्यन्ते तृष्णा मत्स्यी ह्रदे यथा ॥ १.१७.४४ ॥

तृष्णा (craving) तृण-पाषाण-काष्ठ-आदि सर्वम् (grass, stone, wood and everything) आमिष-शङ्कया आददाना (seizing, thinking it is food) अन्ते स्फुरति (in the end flounders), ह्रदे मत्स्यी यथा (like a fish in a pond).

Translation: "Craving seizes everything — grass, stone, wood — mistaking it for food, and in the end flounders, like a fish in a pond."

Pointers for Reflection:

Mistaking anything for food. Craving does not discriminate; it grabs whatever comes. Discernment (विवेक) is its opposite.

Verse 1.17.45¶

रोगार्तिरङ्गनातृष्णा गम्भीरमपि मानवम् ।
उत्तानतां नयन्त्याशु सूर्यांशव इवाम्बुजम् ॥ १.१७.४५ ॥

रोग-आर्तिः (the pain of disease) अङ्गना-तृष्णा (craving for women) [च] (and) गम्भीरम् अपि मानवम् (even a deep person) आशु उत्तानतां नयन्ति (quickly make shallow/turned up), सूर्य-अंशवः अम्बुजम् इव (as the sun's rays [open] a lotus).

Translation: "The pain of disease and craving for women quickly make even a deep person shallow, as the sun's rays turn a lotus open."

Pointers for Reflection:

उत्तानता — a pun. It means both 'shallowness' and 'opening upward'. The sun opens the lotus; disease and lust lay a person bare.

Verse 1.17.46¶

अन्तःशून्या ग्रन्थिमत्यो दीर्घस्वाङ्कुरकण्टकाः ।
मुक्तामणिप्रिया नित्यं तृष्णा वेणुलता इव ॥ १.१७.४६ ॥

तृष्णाः (cravings) वेणु-लताः इव (like bamboo canes) अन्तः-शून्याः (hollow within) ग्रन्थिमत्यः (knotted) दीर्घ-स्व-अङ्कुर-कण्टकाः (with long shoots and thorns) नित्यं मुक्ता-मणि-प्रियाः (always fond of pearls and jewels).

Translation: "Cravings are like bamboo canes: hollow inside, knotted, with long thorny shoots, and always fond of pearls and jewels."

Pointers for Reflection:

A pun. Bamboo was said to produce pearls; craving loves pearls. Hollow and knotted, it is the perfect picture of desire.

Verse 1.17.47¶

अहो बत महच्चित्रं तृष्णामपि महाधियः ।
दुश्छेदामपि कृन्तन्ति विवेकेनामलासिना ॥ १.१७.४७ ॥

अहो बत (oh!) महत् चित्रम् (a great wonder): महा-धियः (the wise) दुः-छेदाम् अपि तृष्णाम् (even craving, hard to cut) अमल-असिना विवेकेन (with the pure sword of discernment) कृन्तन्ति (cut through).

Translation: "Oh, what a great wonder! The wise cut through even craving, so hard to cut, with the pure sword of discernment."

Pointers for Reflection:

Reading note. The online text prints दुच्छेदामपि; corrected here to दुश्छेदामपि.
The sword of discernment. Hope in the middle of the lament. Craving can be cut — not by force or suppression, but by विवेक.
Gītā 4.42: छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत — having cut this doubt with the sword of knowledge, take refuge in yoga; arise, Bhārata.

Verse 1.17.48¶

नासिधारा न वज्रार्चिर्न तप्तायःकणार्चिषः ।
तथा तीक्ष्णा यथा ब्रह्मंस्तृष्णेयं हृदि संस्थिता ॥ १.१७.४८ ॥

ब्रह्मन् (O sage), न असि-धारा (not a sword's edge) न वज्र-अर्चिः (nor a thunderbolt's flash) न तप्त-अयः-कण-अर्चिषः (nor sparks of red-hot iron) तथा तीक्ष्णाः (are as sharp) यथा (as) इयं हृदि संस्थिता तृष्णा (this craving lodged in the heart).

Translation: "O sage, not a sword's edge, not the flash of a thunderbolt, not sparks of red-hot iron are as sharp as this craving lodged in the heart."

Pointers for Reflection:

Sharp within. No outer weapon cuts as deep as the inner wound of craving.

Verse 1.17.49¶

उज्ज्वलाऽसिततीक्ष्णाग्रा स्नेहदीर्घदशा परा ।
प्रकाशा दाहदुःस्पर्शा तृष्णा दीपशिखा इव ॥ १.१७.४९ ॥

तृष्णा (craving) दीप-शिखा इव (like a lamp's flame) उज्ज्वला (bright) असित-तीक्ष्ण-अग्रा (with a dark, sharp tip) स्नेह-दीर्घ-दशा (with a long wick of oil/attachment) परा (great) प्रकाशा (shining) दाह-दुः-स्पर्शा (burning and painful to touch).

Translation: "Craving is like a lamp's flame: bright, with a sharp, dark tip, a long wick soaked in oil, shining, yet burning to the touch."

Pointers for Reflection:

स्नेह again — oil and affection. The flame of craving burns on the oil of attachment. Remove the oil, and the flame goes out (निर्वाण; compare 1.15.13).

Verse 1.17.50¶

अपि मेरुसमं प्राज्ञमपि शूरमपि स्थिरम् ।
तृणीकरोति तृष्णैका निमेषेण नरोत्तमम् ॥ १.१७.५० ॥

तृष्णा एका (craving alone) मेरु-समं प्राज्ञम् अपि (even a wise man great as Meru) शूरम् अपि स्थिरम् अपि (even brave, even steady) नर-उत्तमम् (the best of men) निमेषेण तृणी-करोति (reduces to a blade of grass in a moment).

Translation: "Craving alone, in the blink of an eye, reduces even the best of men — wise, brave, steady and great as Meru — to a blade of grass."

Pointers for Reflection:

The fall of the great. The Purāṇas are full of sages and kings felled by a single desire (Viśvāmitra and Menakā, Saubhari, Nahuṣa). No height protects.

Verse 1.17.51¶

संस्तीर्णगहना भीमा घनजालरजोमयी ।
सान्धकारोग्रनीहारा तृष्णा विन्ध्यमहातटी ॥ १.१७.५१ ॥

तृष्णा (craving) विन्ध्य-महा-तटी (a great slope of the Vindhyas) संस्तीर्ण-गहना (overgrown and dense) भीमा (fearsome) घन-जाल-रजः-मयी (full of thick webs and dust) स-अन्धकार-उग्र-नीहारा (with darkness and fierce mist).

Translation: "Craving is a great slope of the Vindhya mountains: overgrown, dense, fearsome, full of thick webs and dust, dark and deep in mist."

Pointers for Reflection:

Compare 1.13.12. Fortune too was a Vindhya slope. The images link wealth and craving: craving makes fortune dangerous.

Verse 1.17.52¶

एकैव सर्वभुवनान्तरलब्धलक्ष्या दुर्लक्ष्यतामुपगतैव वपुःस्थितैव ।
तृष्णा स्थिता जगति चञ्चलवीचिमाले क्षीरोदकाम्बुतरले मधुरेव शक्तिः ॥ १.१७.५२ ॥

चञ्चल-वीचि-माले (in the restless garland of waves) जगति (in the world) एका एव तृष्णा (craving alone) सर्व-भुवन-अन्तर-लब्ध-लक्ष्या (found within all the worlds) वपुः-स्थिता एव (dwelling in the body) दुर्लक्ष्यताम् उपगता एव (yet hard to see) स्थिता (abides), क्षीरोद-काम्बु-तरले (in the rippling water of the milk ocean) मधुरा शक्तिः इव (like its sweet power).

Translation: Craving alone pervades the restless, wave-garlanded world: present in every world, dwelling in the body, and yet hard to see — like the sweetness that pervades the rippling waters of the milk ocean.

Pointers for Reflection:

A closing verse in a longer metre (vasantatilakā).
Invisible yet everywhere. Like sweetness in milk — not seen, but in every drop. Craving is not one thing in the world; it is the flavour of worldly experience.
A hidden parallel. The same language — present everywhere, hard to see, in the body — is used of the Self in the Upaniṣads (Kaṭha 1.2.12, दुर्दर्शं गूढमनुप्रविष्टं गुहाहितम्). Craving is a counterfeit of the Self's all-pervasiveness: the infinite longing of a being who is, in truth, infinite.
Kaṭha Upaniṣad 2.1.2: पराचः कामाननुयन्ति बालास्ते मृत्योर्यन्ति विततस्य पाशम् — the childish follow outward desires; they walk into the wide-spread net of death.