Sarga 18¶

Vairāgya Prakaraṇa · On the body (deha) (62 verses)

Sarga 18 at a glance

Śrī Rāma's speech continues: on the body (deha).

The body: changing, neither inert nor conscious, the cause of delusion (1.18.1–1.18.4).
The body as a tree: smiles its flowers, arms its branches, the senses its birds, the ego a vulture nesting in it (1.18.5–1.18.17).
The body as a house, with the refrain "this body-house is not dear to me" (1.18.18–1.18.35).
What is wealth, kingdom or body? Time cuts all down. "Before it abandons me, I will abandon it" (1.18.36–1.18.52).
The real teaching: "I do not belong to the body, the body is not mine, I am not this" (1.18.53). Rāma casts the body aside like grass and abides at ease (1.18.54–1.18.62).

Verse 1.18.1¶

श्रीराम उवाच ।
आर्द्रान्त्रतन्त्रीगहनो विकारी परिपातवान् ।
देहः स्फुरति संसारे सोऽपि दुःखाय केवलम् ॥ १.१८.१ ॥

आर्द्र-अन्त्र-तन्त्री-गहनः (dense with moist strings of entrails) विकारी (changing) परिपातवान् (bound to fall) देहः (the body) संसारे स्फुरति (throbs in the world); सः अपि (it too) केवलं दुःखाय (is only for sorrow).

Translation: Śrī Rāma said: "The body, dense with moist strands of entrails, always changing and bound to fall, throbs in the world — and it too is only for sorrow."

Pointers for Reflection:

देह, शरीर, काय — the body. After wealth, life, ego, mind and craving, Rāma now turns to the body.
Misplaced aversion again. As with 1.10.46, Rāma's revulsion is real and honest, but not yet wisdom. The Gītā does not ask us to hate the body but to know we are not it (2.18, below at 1.18.53). Rāma's disgust is a stage on the way: the body loses its glamour before it is seen rightly.
A traditional theme. Meditation on the body's impurity (अशुचि-भावना in Jainism, असुभ in Buddhism) is a recognised practice for weakening attachment. Here the Yoga Vasiṣṭha draws on that shared Indian tradition (see the synthesis of traditions).

Verse 1.18.2¶

अज्ञोऽपि तज्ज्ञसदृशो वलितात्मचमत्कृतिः ।
युक्त्या भव्योऽप्यभव्योऽपि न जडो नापि चेतनः ॥ १.१८.२ ॥

[देहः] (the body) अज्ञः अपि (though ignorant) तज्ज्ञ-सदृशः (seems like one who knows) वलित-आत्म-चमत्कृतिः (enveloping the wonder of the Self) युक्त्या भव्यः अपि अभव्यः अपि (by reasoning both real and unreal) न जडः न अपि चेतनः (neither inert nor conscious).

Translation: "The body is ignorant, yet seems to know; it wraps round the wonder of the Self. By reasoning it is both real and unreal; it is neither inert nor conscious."

Pointers for Reflection:

Neither inert nor conscious. A precise philosophical point. The body by itself is matter, yet it moves and seems to know, because consciousness shines through it.
आत्मचमत्कृति — the wonder of the Self. The Self is the real wonder; the body only borrows its light.
Kena Upaniṣad 1.2: श्रोत्रस्य श्रोत्रं मनसो मनो यत्… चक्षुषश्चक्षुः — the ear of the ear, the mind of the mind, the eye of the eye. The body's knowing is borrowed from the Self.

Verse 1.18.3¶

जडाजडदृशोर्मध्ये दोलायितदुराशयः ।
अविवेकी विमूढात्मा मोहमेव प्रयच्छति ॥ १.१८.३ ॥

जड-अजड-दृशोः मध्ये (between the views of the inert and the conscious) दोलायित-दुर्-आशयः (with a wretched mind swinging) अविवेकी (undiscerning) विमूढ-आत्मा (deluded) [देहः] मोहम् एव प्रयच्छति (gives only delusion).

Translation: "Swinging between being inert and being conscious, undiscerning and deluded, the body gives only delusion."

Pointers for Reflection:

Swinging. We do not know whether we are the body or the consciousness in it, and so we swing between the two. Discernment (विवेक) ends the swinging.
Gītā 13.1: इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते — this body is called the field, Kaunteya; the one who knows it is the knower of the field. The Gītā gives the discernment that ends the swing.

Verse 1.18.4¶

स्तोकेनानन्दमायाति स्तोकेनायाति खेदिताम् ।
नास्ति देहसमः शोच्यो नीचो गुणबहिष्कृतः ॥ १.१८.४ ॥

[देहः] स्तोकेन आनन्दम् आयाति (comes to joy by a little) स्तोकेन खेदिताम् आयाति (and to sorrow by a little); देह-समः (like the body) शोच्यः नीचः गुण-बहिष्कृतः (pitiable, low, devoid of merit) न अस्ति (there is nothing).

Translation: "A little makes the body happy; a little makes it miserable. There is nothing as pitiable, as low, as devoid of merit as the body."

Pointers for Reflection:

Gītā 2.14: मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ — contacts of the senses give cold and heat, pleasure and pain; they come and go; endure them, Bhārata.

Verse 1.18.5¶

आगमापायिना नित्यं दन्तकेसरशालिना ।
विकासस्मितपुष्पेण प्रतिक्षणमलंकृतः ॥ १.१८.५ ॥

[देहः] नित्यम् आगम-अपायिना (by what comes and goes always) दन्त-केसर-शालिना (with teeth as its filaments) विकास-स्मित-पुष्पेण (with the flower of a broad smile) प्रतिक्षणम् अलंकृतः (is adorned every moment).

Translation: "The body is adorned each moment with the flower of a smile, which comes and goes, its teeth the stamens."

Pointers for Reflection:

The body as a tree (1.18.5–1.18.17). Rāma builds an extended metaphor: smiles are its flowers, arms its branches, eyes its bees. The tree image will become the house image (1.18.18–1.18.34).

Verse 1.18.6¶

भुजशाखो घनस्कन्धो द्विजस्तम्भशुभस्थितिः ।
लोचनालिविलाक्रान्तः शिरःपीठबृहत्फलः ॥ १.१८.६ ॥

[देहः] भुज-शाखः (with arms as branches) घन-स्कन्धः (with a thick trunk) द्विज-स्तम्भ-शुभ-स्थितिः (well set with teeth as pillars) लोचन-अलि-विल-आक्रान्तः (filled with bee-hollows of eyes) शिरः-पीठ-बृहत्-फलः (with the head as its great fruit).

Translation: "Its branches are arms, its trunk is thick, its teeth are pillars, its eye-sockets hollows where bees dwell, and the head its great fruit."

Pointers for Reflection:

Bee-hollows. The eyes, dark and darting, are like bees in a hollow.

Verse 1.18.7¶

श्रवदन्तरसग्रस्तो हस्तपादसुपल्लवः ।
गुल्मवान्कार्यसंघातो विहङ्गमकृतास्पदः ॥ १.१८.७ ॥

[देहः] स्रवत्-अन्तर-रस-ग्रस्तः (full of saps oozing within) हस्त-पाद-सु-पल्लवः (with hands and feet as fine shoots) गुल्मवान् (with ankles / clumps) कार्य-संघातः (a cluster of activities) विहङ्गम-कृत-आस्पदः (a home made for birds).

Translation: "Full of oozing sap within, with hands and feet as tender shoots, with clumps for ankles, a cluster of activities — it is a home where birds have nested."

Pointers for Reflection:

Reading note. The online text prints श्रवदन्तर; the sense requires स्रवदन्तर, oozing within. Left as printed, read as स्रवत्.
Birds are the senses (named in 1.18.15). The body is a tree on which the senses perch.

Verse 1.18.8¶

सच्छायो देहवृक्षोऽयं जीवपान्थगणास्पदः ।
कस्यात्मीयः कस्य पर आस्थानास्थे किलात्र के ॥ १.१८.८ ॥

जीव-पान्थ-गण-आस्पदः (a resting place for travellers, the souls) अयं स-च्छायः देह-वृक्षः (this shady body-tree): कस्य आत्मीयः (whose own is it?) कस्य परः (whose stranger?) अत्र आस्था-अनास्थे के किल (what here are trust and distrust?).

Translation: "This shady body-tree is a resting place for travellers, the souls. Whose own is it? Whose is it not? What do trust or distrust mean here?"

Pointers for Reflection:

The traveller resting under a tree. The soul is a passing traveller; the body is a tree it rests under for a while. The tree does not belong to the traveller.
Gītā 2.22: वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि — as a person discards worn-out clothes and takes new ones, so the embodied self takes new bodies.

Verse 1.18.9¶

तात संतरणार्थेन गृहीतायां पुनःपुनः ।
नावि देहलतायां च कस्य स्यादात्मभावना ॥ १.१८.९ ॥

तात (dear father), सन्तरण-अर्थेन (for the sake of crossing) पुनः पुनः गृहीतायां (taken up again and again) देह-लतायां नावि च (in this boat, the body-vine) कस्य आत्म-भावना स्यात् (who would think of it as himself?).

Translation: "Dear father, the body is a boat taken up again and again only for crossing over. Who would take it to be himself?"

Pointers for Reflection:

The body as a boat. A beautiful, positive image. The body is not the enemy but the means of crossing. No one mistakes the boat for the passenger.
The human birth as a boat is a frequent image (Bhāgavata 11.20.17: नृदेहमाद्यं सुलभं सुदुर्लभं प्लवं सुकल्पं गुरुकर्णधारम्). The human body is a well-made boat, with the guru as its helmsman. Rāma has found his helmsman.

Verse 1.18.10¶

देहनाम्नि वने शून्ये बहुगर्तसमाकुले ।
तनूरुहासंख्यतरौ विश्वासं कोऽधिगच्छति ॥ १.१८.१० ॥

देह-नाम्नि (named the body) शून्ये (empty) बहु-गर्त-समाकुले (full of many holes) तनू-रुह-असंख्य-तरौ (with countless trees of hair) वने (in this forest) कः विश्वासम् अधिगच्छति (who would trust)?

Translation: "Who would trust this empty forest called the body, full of many holes, with countless trees of hair?"

Pointers for Reflection:

Holes. The body's openings (Gītā 5.13, नवद्वारे पुरे, below at 1.18.30).

Verse 1.18.11¶

मांसस्नाय्वस्थिवलिते शरीरपटहेऽदृढे ।
मार्जारवदहं तात तिष्ठाम्यत्र गतध्वनौ ॥ १.१८.११ ॥

तात (dear father), मांस-स्नायु-अस्थि-वलिते (wrapped in flesh, sinew and bone) अ-दृढे (not firm) गत-ध्वनौ (silent) अत्र शरीर-पटहे (in this drum of the body) अहं (I) मार्जार-वत् तिष्ठामि (sit like a cat).

Translation: "Dear father, I sit like a cat inside this flimsy, silent drum of the body, covered in flesh, sinew and bone."

Pointers for Reflection:

A cat in a drum. A strange, vivid image: the self curled inside a drum that makes no music. The body has no meaning in itself; it waits for the music of awareness.

Verse 1.18.12¶

संसारारण्यसंरूढो विलसच्चित्तमर्कटः ।
चिन्तामञ्जरिताकारो दीर्घदुःखघुणक्षतः ॥ १.१८.१२ ॥

[कायः] संसार-अरण्य-संरूढः (grown in the forest of saṃsāra) विलसत्-चित्त-मर्कटः (with the mind-monkey playing on it) चिन्ता-मञ्जरित-आकारः (blossoming with worries) दीर्घ-दुःख-घुण-क्षतः (eaten by the woodworms of long sorrow).

Translation: "Grown in the forest of saṃsāra, the body-tree has the mind-monkey playing on it, blossoms with worries, and is eaten by the woodworms of lasting sorrow."

Pointers for Reflection:

The monkey again (compare 1.17.29). Craving was the she-monkey; the mind, the monkey.

Verse 1.18.13¶

तृष्णाभुजङ्गमीगेहं कोपकाककृतालयः ।
स्मितपुण्योद्गमः श्रीमाञ्छुभाशुभमहाफलः ॥ १.१८.१३ ॥

[कायः] तृष्णा-भुजङ्गमी-गेहं (the home of the she-serpent craving) कोप-काक-कृत-आलयः (where the crow of anger has made its nest) स्मित-पुण्य-उद्गमः (with smiles as its blossoming) श्रीमान् (splendid) शुभ-अशुभ-महा-फलः (bearing the great fruits of good and evil).

Translation: "It is the home of the she-serpent craving, where the crow of anger has built its nest; its flowers are smiles; it is splendid, and bears the great fruits of good and evil."

Pointers for Reflection:

Reading note. The online text prints कोप काक कृतालयः, with spaces; corrected here to the single compound कोपकाककृतालयः.
Good and evil both as fruit. Merit and demerit both bind. Compare Gītā 2.50, बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते. One united in wisdom gives up both good and evil deeds here.

Verse 1.18.14¶

सुस्कन्धोघलताजालो हस्तस्तबकसुन्दरः ।
पवनस्पन्दिताशेषस्वाङ्गावयवपल्लवः ॥ १.१८.१४ ॥

[कायः] सु-स्कन्ध-ओघ-लता-जालः (with fine shoulders and a network of veins as creepers) हस्त-स्तबक-सुन्दरः (lovely with hands as clusters) पवन-स्पन्दित-अशेष-स्व-अङ्ग-अवयव-पल्लवः (all its limbs as leaves stirred by the wind / breath).

Translation: "With fine shoulders and a web of veins as its creepers, lovely with hands like flower-clusters, all its limbs are leaves stirred by the wind of breath."

Pointers for Reflection:

Stirred by breath. The limbs move only because the breath (प्राण) moves them. Without breath, the leaves are still.

Verse 1.18.15¶

सर्वेन्द्रियखगाधारः सुजानुस्तम्भ उन्नतः ।
सरसच्छायया युक्तः कामपान्थनिषेवितः ॥ १.१८.१५ ॥

[कायः] सर्व-इन्द्रिय-खग-आधारः (the support of the birds, all the senses) सु-जानु-स्तम्भः (with knees as fine pillars) उन्नतः (tall) स-रस-च्छायया युक्तः (with pleasant shade) काम-पान्थ-निषेवितः (frequented by the travellers, the desires).

Translation: "It is the perch of all the birds of the senses, tall on the fine pillars of its knees, with pleasant shade, visited by the travellers called desires."

Pointers for Reflection:

Desires as travellers. Like souls in 1.18.8, desires come, rest, and move on.

Verse 1.18.16¶

मूर्धसंजनिताऽऽदीर्घशिरोरुहतृणावलिः ।
अहंकारगृध्रकृतकुलायः सुषिरोदरः ॥ १.१८.१६ ॥

[कायः] मूर्ध-सञ्जनित-आदीर्घ-शिरोरुह-तृण-आवलिः (with rows of long grass, the hair grown on the head) अहंकार-गृध्र-कृत-कुलायः (where the vulture of ego has made its nest) सुषिर-उदरः (with a hollow belly).

Translation: "Its long hair is the grass on its crown; the vulture of ego has made its nest in it; and its belly is hollow."

Pointers for Reflection:

The vulture of ego. The ego nests in the body and feeds on it, as a vulture on carrion. Compare Sarga 15.

Verse 1.18.17¶

विच्छिन्नवासनाजालमूलत्वाद्दुर्लवाकृतिः ।
व्यायामविरसः कायप्लक्षोऽयं न सुखाय मे ॥ १.१८.१७ ॥

विच्छिन्न-वासना-जाल-मूलत्वात् (because its roots, the network of latent desires, are cut [it cannot be cut easily]) दुर्-लव-आकृतिः (hard to fell) व्यायाम-विरसः (wearisome in its exertion) अयं काय-प्लक्षः (this fig-tree of the body) मे सुखाय न [भवति] (is not for my happiness).

Translation: "This fig-tree of the body, rooted in a network of latent desires, is hard to fell and wearisome to tend; it brings me no happiness."

Pointers for Reflection:

Rooted in vāsanās. The body's real roots are not in the earth but in latent desires (वासना, glossary). The body arises because of them; to cut the tree, one cuts its roots.
Reading note. विच्छिन्न is hard to construe; the sense may be 'with its roots spread wide'. The translation follows the general sense.

Verse 1.18.18¶

कलेवरमहंकारगृहस्थस्य महागृहम् ।
लुठत्वभ्येतु वा स्थैर्यं किमनेन मुने मम ॥ १.१८.१८ ॥

मुने (O sage), कलेवरम् (the body) अहंकार-गृहस्थस्य महा-गृहम् (is the great house of the householder, ego); [तत्] लुठतु (let it fall) वा स्थैर्यम् अभ्येतु (or let it stand firm); अनेन मम किम् (what is it to me?).

Translation: "O sage, the body is the great house of the householder called ego. Let it fall or let it stand — what is it to me?"

Pointers for Reflection:

From tree to house. Now the body is a house, and ego the householder living in it. The refrain that follows (1.18.19–1.18.34) is one of the most memorable passages of the Vairāgya Prakaraṇa.
"What is it to me?" The beginning of real detachment: not hatred of the body, but indifference to its fate.

Verse 1.18.19¶

पङ्क्तिबद्धेन्द्रियपशुं वलत्तृष्णागृहाङ्गनम् ।
रागरञ्जितसर्वाङ्गं नेष्टं देहगृहं मम ॥ १.१८.१९ ॥

पङ्क्ति-बद्ध-इन्द्रिय-पशुम् (with the cattle of the senses tied in a row) वलत्-तृष्णा-गृह-अङ्गनम् (with craving whirling in its courtyard) राग-रञ्जित-सर्व-अङ्गम् (with every part coloured by passion) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Its senses are cattle tied in a row, craving whirls in its courtyard, every part is coloured with passion. This body-house is not dear to me."

Pointers for Reflection:

The refrain: नेष्टं देहगृहं मम — "this body-house is not dear to me". Sixteen verses end with it. Read them aloud: the repetition is the teaching.

Verse 1.18.20¶

पृष्ठास्थिकाष्ठसंघट्टपरिसंकटकोटरम् ।
आन्त्ररज्जुभिराबद्धं नेष्टं देहगृहं मम ॥ १.१८.२० ॥

पृष्ठ-अस्थि-काष्ठ-संघट्ट-परिसंकट-कोटरम् (its hollow cramped by the timbers of the backbone) आन्त्र-रज्जुभिः आबद्धम् (tied together with ropes of entrails) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Its hollows are cramped by the timbers of the spine, and it is tied together with ropes of entrails. This body-house is not dear to me."

Pointers for Reflection:

The house's frame. Bones are timbers, entrails are ropes. The body's structure is shown without decoration.

Verse 1.18.21¶

प्रसृतस्नायुतन्त्रीकं रक्ताम्बुकृतकर्दमम् ।
जरामङ्कोलधवलं नेष्टं देहगृहं मम ॥ १.१८.२१ ॥

प्रसृत-स्नायु-तन्त्रीकम् (with sinews stretched like cords) रक्त-अम्बु-कृत-कर्दमम् (with mud made of blood-water) जरा-मङ्कोल-धवलम् (whitewashed with the lime of old age) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Its cords are stretched sinews, its mud is made of blood, and old age whitewashes it. This body-house is not dear to me."

Pointers for Reflection:

Whitewashed by age. Grey hair is the whitewash on the house. A wry, almost humorous image.

Verse 1.18.22¶

चित्तभृत्यकृतानन्तचेष्टावष्टब्धसंस्थिति ।
मिथ्यामोहमहास्थूणं नेष्टं देहगृहं मम ॥ १.१८.२२ ॥

चित्त-भृत्य-कृत-अनन्त-चेष्टा-अवष्टब्ध-संस्थिति (kept standing by the endless labours of its servant, the mind) मिथ्या-मोह-महा-स्थूणम् (with false delusion as its great pillar) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "It is held up by the endless labours of its servant, the mind, and false delusion is its main pillar. This body-house is not dear to me."

Pointers for Reflection:

Delusion as the main pillar. The whole house rests on a false belief: that I am this body.

Verse 1.18.23¶

दुःखार्भककृताक्रन्दं सुखशय्यामनोरमम् ।
दुरीहादग्धदासीकं नेष्टं देहगृहं मम ॥ १.१८.२३ ॥

दुःख-अर्भक-कृत-आक्रन्दम् (with children, sorrows, crying) सुख-शय्या-मनोरमम् (charming with the bed of pleasure) दुर्-ईहा-दग्ध-दासीकम् (with wicked desires as its wretched maids) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Sorrows are its crying children, pleasure its charming bed, and wicked desires its wretched maidservants. This body-house is not dear to me."

Pointers for Reflection:

A household complete. Children, bed, servants — the whole domestic life of the ego.

Verse 1.18.24¶

मलाढ्यविषयव्यूहभाण्डोपस्करसंकटम् ।
अज्ञानक्षारवलितं नेष्टं देहगृहं मम ॥ १.१८.२४ ॥

मल-आढ्य-विषय-व्यूह-भाण्ड-उपस्कर-संकटम् (crowded with the pots and furniture of sense-objects, full of dirt) अज्ञान-क्षार-वलितम् (coated with the salt of ignorance) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "It is crowded with the dirty pots and furniture of sense-objects, and crusted with the salt of ignorance. This body-house is not dear to me."

Pointers for Reflection:

Salt of ignorance. Salt corrodes walls; ignorance corrodes the house of the body from within.

Verse 1.18.25¶

गुल्फगुग्गुलुविश्रान्तजानूर्ध्वस्तम्भमस्तकम् ।
दीर्घदोर्दारुसुदृढं नेष्टं देहगृहं मम ॥ १.१८.२५ ॥

गुल्फ-गुग्गुलु-विश्रान्त-जानु-ऊर्ध्व-स्तम्भ-मस्तकम् (with knee-pillars resting on ankle-bases) दीर्घ-दोः-दारु-सु-दृढम् (made firm with the long timbers of the arms) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Its knee-pillars rest on the bases of the ankles, and it is made firm by the long beams of its arms. This body-house is not dear to me."

Pointers for Reflection:

Reading note. The online text prints दीघदोर्दारु; corrected here to दीर्घदोर्दारु.
Reading note. गुग्गुलु (bdellium resin) is difficult here; the sense seems to be the ankles as the base on which the pillars stand.

Verse 1.18.26¶

प्रकटाक्षगवाक्षान्तः क्रीडत्प्रज्ञागृहाङ्गनम् ।
चिन्तादुहितृकं ब्रह्मन्नेष्टं देहगृहं मम ॥ १.१८.२६ ॥

ब्रह्मन् (O sage), प्रकट-अक्ष-गवाक्ष-अन्तः-क्रीडत्-प्रज्ञा-गृह-अङ्गनम् (with intelligence, its housewife, playing at the open windows of the eyes) चिन्ता-दुहितृकम् (with worries as its daughters) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "O sage, intelligence is the housewife playing at the open windows of the eyes, and worries are its daughters. This body-house is not dear to me."

Pointers for Reflection:

Worries as daughters — as at 1.13.3, where worries were the daughters of wealth.

Verse 1.18.27¶

मूर्धजाच्छादनच्छन्नकर्णश्रीचन्द्रशालिकम् ।
आदीर्घाङ्गुलिनिर्व्यूहं नेष्टं देहगृहं मम ॥ १.१८.२७ ॥

मूर्धज-आच्छादन-च्छन्न-कर्ण-श्री-चन्द्रशालिकम् (with the ears as its lovely rooftop terraces, covered by the thatch of hair) आदीर्घ-अङ्गुलि-निर्व्यूहम् (with long fingers as its turrets) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "The ears are its lovely roof-terraces, thatched with hair, and its long fingers are turrets. This body-house is not dear to me."

Pointers for Reflection:

Architecture. Rāma builds the whole house: windows, terraces, turrets. The imagery is almost playful.

Verse 1.18.28¶

सर्वाङ्गकुड्यसंघातघनरोमयवाङ्कुरम् ।
संशून्यपेटविवरं नेष्टं देहगृहं मम ॥ १.१८.२८ ॥

सर्व-अङ्ग-कुड्य-संघात-घन-रोम-यव-अङ्कुरम् (with thick hair growing like barley-shoots on the walls of all its limbs) सं-शून्य-पेट-विवरम् (with the empty cavity of the belly) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Thick hair sprouts like barley shoots on the walls of all its limbs, and its belly is an empty cavity. This body-house is not dear to me."

Pointers for Reflection:

Barley on the walls. Hair on the body is like grass on an old, neglected house.

Verse 1.18.29¶

नखोर्णनाभिनिलयं सरमारणितान्तरम् ।
भाङ्कारकारिपवनं नेष्टं देहगृहं मम ॥ १.१८.२९ ॥

नख-ऊर्णनाभि-निलयम् (with nails as the homes of spiders) स-रमा-रणित-अन्तरम् (resounding within like a bitch's barking) भाङ्कार-कारि-पवनम् (with winds making a booming sound) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Its nails are spiders' homes, its insides growl like a dog, and its winds make booming sounds. This body-house is not dear to me."

Pointers for Reflection:

Reading note. सरमारणितान्तरम् is difficult; सरमा is the divine dog of the Veda, and the image seems to be the rumbling of the stomach.

Verse 1.18.30¶

प्रवेशनिर्गमव्यग्रवातवेगमनारतम् ।
वितताक्षगवाक्षं तन्नेष्टं देहगृहं मम ॥ १.१८.३० ॥

प्रवेश-निर्गम-व्यग्र-वात-वेगम् अनारतम् (with the rush of wind always busy going in and out) वितत-अक्ष-गवाक्षम् (with the eyes as wide windows) तत् — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "The rush of breath is always busy going in and out, and the eyes are wide windows. This body-house is not dear to me."

Pointers for Reflection:

Breath going in and out. The body is a house whose doors never close.
Gītā 5.13: सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी । नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ — renouncing all actions with the mind, the self-controlled embodied one dwells happily in the city of nine gates, neither acting nor causing action. The Gītā's dweller rests happily in the same house that Rāma rejects. The difference is not the house but the dweller's relationship to it.
Śvetāśvatara Upaniṣad 3.18: नवद्वारे पुरे देही हंसो लेलायते बहिः — in the city of nine gates, the embodied swan flutters outward.

Verse 1.18.31¶

जिह्वामर्कटिकाक्रान्तवदनद्वारभीषणम् ।
दृष्टदन्तास्थिशकलं नेष्टं देहगृहं मम ॥ १.१८.३१ ॥

जिह्वा-मर्कटिका-आक्रान्त-वदन-द्वार-भीषणम् (with the mouth's door fearsome, occupied by the monkey of the tongue) दृष्ट-दन्त-अस्थि-शकलम् (with fragments of bone, the teeth, visible) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Its doorway, the mouth, is fearsome, with the monkey of the tongue inside and pieces of bone, the teeth, on show. This body-house is not dear to me."

Pointers for Reflection:

Reading note. The online text prints देहगृह मम; corrected here to देहगृहं मम.

Verse 1.18.32¶

त्वक्सुधालेपमसृणं यन्त्रसंचारचञ्चलम् ।
मनः सदाखुनोत्खातं नेष्टं देहगृहं मम ॥ १.१८.३२ ॥

त्वक्-सुधा-लेप-मसृणम् (smoothed by the plaster of skin) यन्त्र-सञ्चार-चञ्चलम् (shaking with the movement of its machinery) मनः-सदा-आखुना-उत्खातम् (always dug up by the rat of the mind) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Smooth with a plaster of skin, shaking with the motions of its machinery, and always dug up by the rat of the mind. This body-house is not dear to me."

Pointers for Reflection:

The body as a machine (यन्त्र). Compare Gītā 18.61, below at 1.18.59.

Verse 1.18.33¶

स्मितदीपप्रभोद्भासि क्षणमानन्दसुन्दरम् ।
क्षणं व्याप्तं तमःपूरैर्नेष्टं देहगृहं मम ॥ १.१८.३३ ॥

स्मित-दीप-प्रभा-उद्भासि (lit by the lamplight of smiles) क्षणम् आनन्द-सुन्दरम् (lovely with joy for a moment) क्षणं तमः-पूरैः व्याप्तम् (for a moment filled with floods of darkness) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "Lit for a moment by the lamplight of a smile, lovely with joy, and the next moment flooded with darkness. This body-house is not dear to me."

Pointers for Reflection:

Moods as light and dark. The house of the body is never consistently lit.

Verse 1.18.34¶

समस्तरोगायतनं वलीपलितपत्तनम् ।
सर्वाधिसारगहनं नेष्टं देहगृहं मम ॥ १.१८.३४ ॥

समस्त-रोग-आयतनम् (the home of all diseases) वली-पलित-पत्तनम् (a town of wrinkles and grey hair) सर्व-आधि-सार-गहनम् (thick with the essence of all anguish) — नेष्टं देहगृहं मम (this body-house is not dear to me).

Translation: "The home of every disease, a town of wrinkles and grey hair, thick with every anguish. This body-house is not dear to me."

Pointers for Reflection:

The last refrain. Disease, age, anguish: the three things the young Buddha saw on his outings from the palace. Rāma's pilgrimage (Sarga 3) played the same role.

Verse 1.18.35¶

अक्षर्क्षक्षोभविषमा शून्या निःसारकोटरा ।
तमोगहनदिक्कुञ्जा नेष्टा देहाटवी मम ॥ १.१८.३५ ॥

अक्ष-ऋक्ष-क्षोभ-विषमा (rough with the agitation of the bears of the senses) शून्या (empty) निःसार-कोटरा (with hollows without substance) तमः-गहन-दिक्-कुञ्जा (with groves dark with gloom) देह-अटवी (the forest of the body) मम न इष्टा (is not dear to me).

Translation: "The forest of the body is not dear to me: rough with the bears of the senses, empty, its hollows without substance, its groves dark with gloom."

Pointers for Reflection:

From house back to forest. The refrain ends; the image shifts once more.

Verse 1.18.36¶

देहालयं धारयितुं न शक्नोमि मुनीश्वर ।
पङ्कमग्नं समुद्धर्तुं गजमल्पबलो यथा ॥ १.१८.३६ ॥

मुनि-ईश्वर (lord of sages), अल्प-बलः (one of little strength) पङ्क-मग्नं गजं समुद्धर्तुम् यथा (as [cannot] lift an elephant sunk in mud) देह-आलयं धारयितुं न शक्नोमि (I cannot bear this house of the body).

Translation: "Lord of sages, I cannot carry this house of the body, just as a weakling cannot lift an elephant stuck in mud."

Pointers for Reflection:

Exhaustion. Rāma does not only reject the body; he feels too weak to carry it. This is grief, not yet wisdom (compare Arjuna, Gītā 1.30, न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः). I cannot stand; my mind is reeling.

Verse 1.18.37¶

किं श्रिया किं च राज्येन किं कायेन किमीहितैः ।
दिनैः कतिपयैरेव कालः सर्वं निकृन्तति ॥ १.१८.३७ ॥

श्रिया किम् (what of wealth?) राज्येन च किम् (what of kingdom?) कायेन किम् (what of the body?) ईहितैः किम् (what of desires?) — कालः (time) कतिपयैः दिनैः एव (in just a few days) सर्वं निकृन्तति (cuts everything down).

Translation: "What is wealth, what is kingdom, what is the body, what are desires? In a few days, Time cuts everything down."

Pointers for Reflection:

Gītā 1.32: किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा — what is kingdom to us, Govinda, what are pleasures, or even life? Arjuna's words on the battlefield, almost the same as Rāma's. Both despair of kingdom and life. Kṛṣṇa will show Arjuna, and Vasiṣṭha will show Rāma, that the despair is misplaced: the problem was never the kingdom, but the one who claimed it.
काल — Time. Sarga 23 onward will be Rāma's meditation on Time.

Verse 1.18.38¶

रक्तमांसमयस्यास्य सबाह्याभ्यन्तरं मुने ।
नाशैकधर्मिणो ब्रूहि कैव कायस्य रम्यता ॥ १.१८.३८ ॥

मुने (O sage), रक्त-मांस-मयस्य (made of blood and flesh) स-बाह्य-अभ्यन्तरम् (inside and out) नाश-एक-धर्मिणः (whose only nature is destruction) अस्य कायस्य (of this body) का एव रम्यता (what beauty is there?) ब्रूहि (tell me).

Translation: "O sage, made of blood and flesh inside and out, and having destruction as its only nature — tell me, what beauty does this body have?"

Pointers for Reflection:

What beauty? A real question, and the teaching will answer it: the body's beauty is the beauty of consciousness shining through it.

Verse 1.18.39¶

मरणावसरे काया जीवं नानुसरन्ति ये ।
तेषु तात कृतघ्नेषु कैवास्था वद धीमताम् ॥ १.१८.३९ ॥

तात (dear father), ये कायाः (those bodies which) मरण-अवसरे (at the time of death) जीवं न अनुसरन्ति (do not follow the soul), तेषु कृत-घ्नेषु (in those ungrateful ones) धीमतां का एव आस्था (what trust can the wise have?) वद (tell me).

Translation: "Dear father, the body does not follow the soul at death. What trust can the wise have in something so ungrateful? Tell me."

Pointers for Reflection:

Ungrateful. We serve the body all our lives, and it abandons us at death. A sharp, personal way of putting impermanence.

Verse 1.18.40¶

मत्तेभकर्णाग्रचलः कायो लम्बाम्बुभङ्गुरः ।
न संत्यजति मां यावत्तावदेनं त्यजाम्यहम् ॥ १.१८.४० ॥

मत्त-इभ-कर्ण-अग्र-चलः (as unsteady as the tip of a rutting elephant's ear) लम्ब-अम्बु-भङ्गुरः (as fragile as a hanging drop) कायः (the body) यावत् मां न संत्यजति (before it abandons me) तावत् (before then) अहम् एनं त्यजामि (I abandon it).

Translation: "The body is as unsteady as the flapping ear of a rutting elephant, as fragile as a hanging drop. Before it abandons me, I will abandon it."

Pointers for Reflection:

Abandon before being abandoned. A decisive turn: Rāma resolves to give up the body before it gives him up. Not suicide — the context makes clear he means inner renunciation of identification.
The hanging drop — the image of 1.14.1 returns.

Verse 1.18.41¶

पवनस्पन्दतरलः पेलवः कायपल्लवः ।
जर्जरस्तनुवृत्तश्च नेष्टो मे कटुनीरसः ॥ १.१८.४१ ॥

पवन-स्पन्द-तरलः (trembling with the movement of the wind) पेलवः (delicate) जर्जरः (worn) तनु-वृत्तः च (and slender) कटु-नीरसः (bitter and sapless) काय-पल्लवः (the leaf of the body) मे न इष्टः (is not dear to me).

Translation: "This leaf of the body, trembling in the wind, delicate, worn, slender, bitter and dry, is not dear to me."

Pointers for Reflection:

From tree to leaf. The body is no longer a great tree, but a single dry leaf.

Verse 1.18.42¶

भुक्त्वा पीत्वा चिरं कालं बालपल्लवपेलवाम् ।
तनुतामेत्य यत्नेन विनाशमनुधावति ॥ १.१८.४२ ॥

[कायः] चिरं कालं भुक्त्वा पीत्वा (having eaten and drunk for a long time) बाल-पल्लव-पेलवां तनुताम् एत्य (becoming as slender as a young shoot) यत्नेन (with effort) विनाशम् अनुधावति (runs after destruction).

Translation: "After eating and drinking for a long time, the body becomes thin as a young shoot and, with all its effort, runs only towards destruction."

Pointers for Reflection:

All effort leads to death. All the care we give the body only delays the inevitable.

Verse 1.18.43¶

तान्येव सुखदुःखानि भावाभावमयान्यसौ ।
भूयोऽप्यनुभवन्कायः प्राकृतो हि न लज्जते ॥ १.१८.४३ ॥

असौ प्राकृतः कायः (this common body) भाव-अभाव-मयानि तानि एव सुख-दुःखानि (those same joys and sorrows of being and not being) भूयः अपि अनुभवन् (experiencing again and again) न लज्जते हि (is not ashamed).

Translation: "This ordinary body experiences the same joys and sorrows, the same comings and goings, again and again, and is not ashamed."

Pointers for Reflection:

Shameless repetition. We go through the same pleasures and pains again and again without learning. Rāma feels this as shame.

Verse 1.18.44¶

सुचिरं प्रभुतां कृत्वा संसेव्य विभवश्रियम् ।
नोच्छ्रायमेति न स्थैर्यं कायः किमिति पाल्यते ॥ १.१८.४४ ॥

सु-चिरं प्रभुतां कृत्वा (having ruled for a long time) विभव-श्रियं संसेव्य (having enjoyed the splendour of wealth) कायः (the body) न उच्छ्रायम् एति (does not become great) न स्थैर्यम् (nor steady); किम् इति पाल्यते (why then is it cherished?).

Translation: "Long years of lordship, of tasting the glory of riches — and still the body grows no taller and no firmer. What, then, is all this tending of it for?"

Pointers for Reflection:

Rāma, the prince, speaks of kings. Rule and wealth do not make the body great or lasting.

Verse 1.18.45¶

जराकाले जरामेति मृत्युकाले तथा मृतिम् ।
सम एवाविशेषज्ञः कायो भोगिदरिद्रयोः ॥ १.१८.४५ ॥

कायः (the body) जरा-काले जराम् एति (grows old in the time of old age) तथा मृत्यु-काले मृतिम् (and dies at the time of death); भोगि-दरिद्रयोः (for rich and poor) अविशेष-ज्ञः समः एव (it is the same, knowing no difference).

Translation: "The body grows old when old age comes, and dies when death comes. It knows no difference between rich and poor; for both it is the same."

Pointers for Reflection:

The great equaliser. Death knows no rank. Compare 1.14.19, death watching like a cat.

Verse 1.18.46¶

संसाराम्भोधिजठरे तृष्णाकुहरकान्तरे ।
सुप्तस्तिष्ठति मुक्तेहो मूकोऽयं कायकच्छपः ॥ १.१८.४६ ॥

संसार-अम्भोधि-जठरे (in the belly of the ocean of saṃsāra) तृष्णा-कुहर-क-अन्तरे (in the hollow of craving) अयं मूकः काय-कच्छपः (this dumb tortoise of the body) मुक्त-ईहः (giving up effort) सुप्तः तिष्ठति (lies asleep).

Translation: "In the belly of the ocean of saṃsāra, in the hollow of craving, this dumb tortoise, the body, lies asleep, having given up all effort."

Pointers for Reflection:

The tortoise. In the Gītā, the tortoise is an image of wisdom (2.58, below). Here, the same creature is asleep in ignorance. One tortoise withdraws in wisdom; the other sleeps in craving.
Gītā 2.58: यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः । इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता ॥ — when one withdraws the senses from their objects, as a tortoise withdraws its limbs, one's wisdom is steady.

Verse 1.18.47¶

दहनैकार्थयोग्यानि कायकाष्ठानि भूरिशः ।
संसाराब्धाविहोह्यन्ते कंचित्तेषु नरं विदुः ॥ १.१८.४७ ॥

इह संसार-अब्धौ (here in the ocean of saṃsāra) दहन-एक-अर्थ-योग्यानि (fit only for burning) काय-काष्ठानि (logs of bodies) भूरिशः उह्यन्ते (are carried along in great numbers); तेषु कंचित् (among them, some one) नरं विदुः (they call a [true] human).

Translation: "In this sea of becoming, bodies float past in their thousands, timber fit only for the pyre; just one here and there is recognised as a man."

Pointers for Reflection:

A true human. Not every body is a real person; only the one who seeks the truth. Compare 1.14.12.
Gītā 7.3: मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये — among thousands of people, hardly one strives for perfection.

Verse 1.18.48¶

दीर्घदौरात्म्यवलया निपातफलपातया ।
न देहलतया कार्यं किंचिदस्ति विवेकिनः ॥ १.१८.४८ ॥

दीर्घ-दौरात्म्य-वलया (wound about with long wickedness) निपात-फल-पातया (whose fruit is the fall) देह-लतया (with the creeper of the body) विवेकिनः (for the discerning) किंचित् कार्यं न अस्ति (there is nothing to be done).

Translation: "The discerning have nothing to do with this creeper of the body, wound about with long wickedness, whose only fruit is the fall."

Pointers for Reflection:

The discerning (विवेकिन्). Rāma speaks as if he were already discerning. The teaching will show that the discerning do have something to do with the body: they live in it freely.

Verse 1.18.49¶

मज्जन्कर्दमकोशेषु झटित्येव जरां गतः ।
न ज्ञायते यात्यचिरात्कः कथं देहदर्दुरः ॥ १.१८.४९ ॥

कर्दम-कोशेषु मज्जन् (sinking in pits of mud) झटिति एव जरां गतः (quickly grown old) देह-दर्दुरः (the frog of the body) अचिरात् (soon) कः (who) कथं याति (and how it goes) न ज्ञायते (is not known).

Translation: "The frog of the body, sinking in pits of mud, quickly grows old; and soon it goes — who knows who it was, or how it went?"

Pointers for Reflection:

Unknown departure. The body disappears, and no one knows where. Compare Kaṭha 1.1.20, the doubt about what happens after death: येयं प्रेते विचिकित्सा मनुष्ये.

Verse 1.18.50¶

निःसारसकलारम्भाः कायाश्चपलवायवः ।
रजोमार्गेण गच्छन्तो दृश्यन्ते नेह केनचित् ॥ १.१८.५० ॥

निःसार-सकल-आरम्भाः (with all their undertakings without substance) चपल-वायवः कायाः (bodies, restless as the winds) रजः-मार्गेण गच्छन्तः (travelling on the path of dust) इह केनचित् न दृश्यन्ते (are seen by no one here).

Translation: "Bodies, with all their empty undertakings, restless as the wind, travel the path of dust and are seen by no one."

Pointers for Reflection:

रजस् — a pun. It means both dust and the restless quality (रजोगुण). Bodies travel the road of both.

Verse 1.18.51¶

वायोर्दीपस्य मनसो गच्छतो ज्ञायते गतिः ।
आगच्छतश्च भगवञ्छरीरस्य कदाचन ॥ १.१८.५१ ॥

भगवन् (revered one), वायोः दीपस्य मनसः (of the wind, of a lamp, of the mind) गच्छतः आगच्छतः च (going and coming) गतिः ज्ञायते (the course is known); शरीरस्य कदाचन [न] (but never of the body).

Translation: "Revered one, one may know the course of the wind, of a lamp's flame, of the mind, as they come and go — but never of the body."

Pointers for Reflection:

Reading note. The negation is implied by the sense rather than stated in the text.

Verse 1.18.52¶

बद्धास्था ये शरीरेषु बद्धास्था ये जगत्स्थितौ ।
तान्मोहमदिरोन्मत्तान्धिग्धिगस्तु पुनःपुनः ॥ १.१८.५२ ॥

ये शरीरेषु बद्ध-आस्थाः (those who put their trust in bodies) ये जगत्-स्थितौ बद्ध-आस्थाः (those who put their trust in the world's permanence), तान् (them) मोह-मदिरा-उन्मत्तान् (drunk on the wine of delusion) पुनः पुनः धिक् धिक् अस्तु (shame, shame again and again).

Translation: "Those who trust in bodies, who trust in the world's permanence — drunk on the wine of delusion — shame on them, again and again!"

Pointers for Reflection:

धिग्धिक् — a strong word. Rāma's frustration is real. It will soften into compassion when he understands: one does not shame the dreamer, one wakes him.

Verse 1.18.53¶

नाहं देहस्य नो देहो मम नायमहं तथा ।
इति विश्रान्तचित्ता ये ते मुने पुरुषोत्तमाः ॥ १.१८.५३ ॥

मुने (O sage), न अहं देहस्य (I do not belong to the body) नो देहः मम (nor is the body mine) तथा अयम् अहं न (nor am I this) इति (thus) ये विश्रान्त-चित्ताः (those whose minds rest) ते पुरुष-उत्तमाः (they are the best of persons).

Translation: "O sage, 'I do not belong to the body, the body is not mine, and I am not this' — those whose minds rest in this are the best of beings."

Pointers for Reflection:

The heart of the sarga. After all the revulsion, here is the real teaching, calm and clear: not 'I hate the body', but 'I am not the body.' Rāma's misplaced aversion has found its true expression.
पुरुषोत्तम. In the Gītā (15.18), Puruṣottama is the Lord himself. Here it is the one who rests in the knowledge of not being the body. The two meet.
Gītā 2.18, 2.20: अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः — these bodies of the eternal embodied one are said to end; न हन्यते हन्यमाने शरीरे — it is not killed when the body is killed.
Chāndogya Upaniṣad 8.12.1: मघवन्मर्त्यं वा इदं शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानम् — Maghavan, this body is mortal, held by death; it is the dwelling of the immortal, bodiless Self. The body is mortal; it is also the dwelling of the immortal. Both sides are true.

Verse 1.18.54¶

मानावमानबहुला बहुलाभमनोरमाः ।
शरीरमात्रबद्धास्थं घ्नन्ति दोषदृशो नरम् ॥ १.१८.५४ ॥

मान-अवमान-बहुलाः (full of honour and dishonour) बहु-लाभ-मनोरमाः (charming with many gains) दोष-दृशः (faults [which are] seen) शरीर-मात्र-बद्ध-आस्थं नरं (a person whose trust is bound only to the body) घ्नन्ति (destroy).

Translation: "Honour and dishonour, and the charm of many gains — these faults destroy the person whose trust is bound only to the body."

Pointers for Reflection:

Gītā 12.18: समः शत्रौ च मित्रे च तथा मानापमानयोः — equal to friend and foe, in honour and dishonour. One free from the body is free from both.

Verse 1.18.55¶

शरीरश्वभ्रशायिन्या पिशाच्या पेशलाङ्गया ।
अहंकारचमत्कृत्या छलेन छलिता वयम् ॥ १.१८.५५ ॥

शरीर-श्वभ्र-शायिन्या (lying in the pit of the body) पेशल-अङ्गया (with lovely limbs) अहंकार-चमत्कृत्या पिशाच्या (by the she-demon, the wonder of ego) वयं (we) छलेन छलिताः (are deceived by deceit).

Translation: "Lying in the pit of the body, with lovely limbs, the she-demon called the wonder of ego has deceived us by her tricks."

Pointers for Reflection:

Compare 1.18.2. There the wonder (चमत्कृति) was the Self's; here it is the ego's. The ego counterfeits the Self's wonder.

Verse 1.18.56¶

प्रज्ञा वराका सर्वैव कायबद्धास्थयानया ।
मिथ्याज्ञानकुराक्षस्या छलिता कष्टमेकिका ॥ १.१८.५६ ॥

कष्टम् (alas) अनया काय-बद्ध-आस्थया (by this trust bound to the body) मिथ्या-ज्ञान-कु-राक्षस्या (the wicked demoness of false knowledge) सर्वा एव वराका प्रज्ञा (all poor wisdom) एकिका (alone) छलिता (is deceived).

Translation: "Alas! Through this trust in the body — a wicked demoness of false knowledge — poor wisdom, all alone, is deceived."

Pointers for Reflection:

Wisdom alone. Wisdom is pictured as a lonely, defenceless woman, deceived by false knowledge. Rāma will learn that wisdom is not alone: it has the teacher, scripture and its own Self (1.2.13).

Verse 1.18.57¶

न किंचिदपि दृश्येऽस्मिन्सत्यं तेन हतात्मना ।
चित्रं दग्धशरीरेण जनता विप्रलभ्यते ॥ १.१८.५७ ॥

अस्मिन् दृश्ये (in this visible world) किंचित् अपि सत्यं न (nothing at all is real); चित्रम् (it is a wonder) तेन हत-आत्मना दग्ध-शरीरेण (by that wretched, cursed body) जनता विप्रलभ्यते (people are deceived).

Translation: "In all this that is seen, there is nothing true. And yet — a marvel! — the whole world is taken in by this wretched, ill-fated body."

Pointers for Reflection:

दृश्य — the seen. The world as object (glossary). Its unreality is the theme the Utpatti Prakaraṇa will develop.

Verse 1.18.58¶

दिनैः कतिपयैरेव निर्झराम्बुकणो यथा ।
पतत्ययमयत्नेन जरठः कायपल्लवः ॥ १.१८.५८ ॥

अयं जरठः काय-पल्लवः (this old leaf of the body) निर्झर-अम्बु-कणः यथा (like a drop of water from a waterfall) कतिपयैः एव दिनैः (in just a few days) अयत्नेन पतति (falls without effort).

Translation: "This old leaf of the body falls in a few days, without effort, like a drop of spray from a waterfall."

Pointers for Reflection:

Effortless fall. No one has to push it; the body falls by itself.

Verse 1.18.59¶

कायोऽयमचिरापायो बुद्बुदोऽम्बुनिधाविव ।
व्यर्थं कार्यपरावर्ते परिस्फुरति निष्फलः ॥ १.१८.५९ ॥

अयं कायः (this body) अम्बुनिधौ बुद्बुदः इव (like a bubble on the ocean) अचिर-अपायः (soon gone) निष्फलः (fruitless) कार्य-परावर्ते (in the whirl of activity) व्यर्थं परिस्फुरति (throbs in vain).

Translation: "This body, soon gone, is like a bubble on the ocean. Fruitless, it throbs in vain in the whirl of activity."

Pointers for Reflection:

The bubble. The bubble is made of the ocean, appears for a moment, and returns. The body is consciousness appearing as form.

Verse 1.18.60¶

मिथ्याज्ञानविकारेऽस्मिन्स्वप्नसंभ्रमपत्तने ।
काये स्फुटतरापाये क्षणमास्था न मे द्विज ॥ १.१८.६० ॥

द्विज (O brāhmaṇa), मिथ्या-ज्ञान-विकारे (a transformation of false knowledge) स्वप्न-सम्भ्रम-पत्तने (a city of dream-confusion) स्फुटतर-अपाये (whose end is very clear) अस्मिन् काये (in this body) मे क्षणम् आस्था न (I have no trust even for a moment).

Translation: "O brāhmaṇa, I have no trust even for a moment in this body, a product of false knowledge, a city of dream-confusion, whose end is so clear."

Pointers for Reflection:

A city of dreams. The dream image becomes central in the later prakaraṇas: waking life is like a long dream.

Verse 1.18.61¶

तडित्सु शरदभ्रेषु गन्धर्वनगरेषु च ।
स्थैर्यं येन विनिर्णीतं स विश्वसितु विग्रहे ॥ १.१८.६१ ॥

येन (one who) तडित्सु शरत्-अभ्रेषु गन्धर्व-नगरेषु च (in lightning, in autumn clouds, and in cities of the gandharvas) स्थैर्यं विनिर्णीतम् (has found permanence) सः (he) विग्रहे विश्वसितु (may trust in the body).

Translation: "Let him trust in the body who has found permanence in lightning, in autumn clouds, and in the gandharvas' cities in the sky."

Pointers for Reflection:

गन्धर्वनगर — a city of the gandharvas. A mirage-city seen in the clouds, a standard Advaita image of an appearance without reality (Gauḍapāda Kārikā 2.31: स्वप्नमाये यथा दृष्टे गन्धर्वनगरं यथा । तथा विश्वमिदं दृष्टं वेदान्तेषु विचक्षणैः ॥). As a dream and illusion are seen, as a city of the gandharvas, so this world is seen by the wise in Vedānta.

Verse 1.18.62¶

सततभङ्गुरकार्यपरम्परा विजयिजातजयं हठवृत्तिषु ।
प्रबलदोषमिदं तु कलेवरं तृणमिवाहमपोह्य सुखं स्थितः ॥ १.१८.६२ ॥

अहम् (I) सतत-भङ्गुर-कार्य-परम्परा-विजयि-जात-जयं (which surpasses even the ever-breaking chain of actions in transience) हठ-वृत्तिषु प्रबल-दोषम् (strong in faults among violent ways) इदं कलेवरं तु (this body) तृणम् इव अपोह्य (casting aside like grass) सुखं स्थितः (abide at ease).

Translation: Casting aside, like a blade of grass, this body — more transient even than the ever-breaking chain of actions, and full of the faults of violent ways — I abide at ease.

Pointers for Reflection:

A closing verse in a longer metre (drutavilambita).
सुखं स्थितः — I abide at ease. The sarga ends not in disgust but in ease. Rāma's rejection of the body has become, for a moment, rest. This is the direction of the whole teaching.
Casting aside like grass. Not destroying the body, but letting go of it inwardly, as one lets a blade of grass fall from the hand.