Sarga 30¶

Vairāgya Prakaraṇa · Rāma's questions (27 verses)

Sarga 30 at a glance

Śrī Rāma's questions.

Seeing the world sunk in endless thinking, Rāma's mind whirls and his limbs tremble, like Arjuna's; his intellect has let go of the world but found no ground (1.30.1–1.30.10).
What is that state, effortless and free of delusion, where there is no sorrow? (1.30.11)
How did Janaka and others reach the highest while fully engaged in the world — unstained, like water on a lotus leaf? On what vision do the liberated rest? (1.30.12–1.30.19)
What is the highest good, how should one live, what should be taken up and given up — teach me, so that I find fullness within and never grieve again (1.30.20–1.30.27).

Verse 1.30.1¶

श्रीराम उवाच ।
एवमभ्युत्थितानर्थशतसंकटकोटरे ।
जगदालोक्य निर्मग्नं मनो मननकर्दमे ॥ १.३०.१ ॥

एवम् (thus) अभ्युत्थित-अनर्थ-शत-संकट-कोटरे (in a hollow of dangers, with hundreds of misfortunes rising) मनन-कर्दमे (in the mud of thinking) निर्मग्नं जगत् आलोक्य (seeing the world sunk) …

Translation: Śrī Rāma said: "Seeing the world sunk like this in the mud of endless thinking, in a pit of dangers where hundreds of misfortunes rise up …"

Pointers for Reflection:

The questions. Sargas 30–31 are Rāma's formal questions to the sages. Having described the problem, he now asks for the solution. The sentence continues.

Verse 1.30.2¶

मनो मे भ्रमतीवेदं संभ्रमश्चोपजायते ।
गात्राणि परिकम्पन्ते पत्राणीव जरत्तरोः ॥ १.३०.२ ॥

इदं मे मनः भ्रमति इव (this mind of mine seems to whirl) सम्भ्रमः च उपजायते (and confusion arises); गात्राणि (my limbs) जरत्-तरोः पत्राणि इव (like the leaves of an old tree) परिकम्पन्ते (tremble).

Translation: "… a giddiness takes hold of me, everything is in turmoil, and my body shakes as the leaves shake on an ageing tree."

Pointers for Reflection:

Arjuna's state — Gītā 1.29–30: सीदन्ति मम गात्राणि … वेपथुश्च शरीरे मे … भ्रमतीव च मे मनः — my limbs give way … my body trembles … my mind seems to whirl. Rāma's words — गात्राणि, भ्रमतीव मनः — are Arjuna's own. The two students stand in the same place before their teachers.

Verse 1.30.3¶

अनाप्तोत्तमसंतोषधैर्योत्सङ्गाकुला मतिः ।
शून्यास्पदा बिभेतीह बालेवाल्पबलेश्वरा ॥ १.३०.३ ॥

अनाप्त-उत्तम-सन्तोष-धैर्य-उत्सङ्ग-आकुला (troubled at not finding the lap of supreme contentment and steadiness) शून्य-आस्पदा मतिः (my intellect, with no ground to stand on) इह (here) अल्प-बल-ईश्वरा बाला इव (like a girl whose protector is weak) बिभेति (is afraid).

Translation: "My intellect, troubled at finding no lap of contentment and steadiness, with no ground to stand on, is afraid, like a girl whose protector is weak."

Pointers for Reflection:

No ground to stand on. Having let go of the world, Rāma has not yet found the Self. This in-between state is frightening. Every seeker passes through it.

Verse 1.30.4¶

विकल्पेभ्यो लुठन्त्येताश्चान्तःकरणवृत्तयः ।
श्वभ्रेभ्य इव सारङ्गास्तुच्छालम्बविडम्बिताः ॥ १.३०.४ ॥

च (and) एताः अन्तःकरण-वृत्तयः (these movements of the inner instrument) तुच्छ-आलम्ब-विडम्बिताः सारङ्गाः श्वभ्रेभ्यः इव (like deer deceived by a flimsy foothold, from chasms) विकल्पेभ्यः लुठन्ति (tumble down from doubts).

Translation: "And the movements of my mind tumble from one doubt to the next, like deer that slip into chasms, misled by a flimsy foothold."

Pointers for Reflection:

अन्तःकरण — the inner instrument: mind, intellect, ego and memory together. Its movements (वृत्ति) have no firm ground.

Verse 1.30.5¶

अविवेकास्पदा भ्रष्टाः कष्टे रूढा न सत्पदे ।
अन्धकूपमिवापन्ना वराकाश्चक्षुरादयः ॥ १.३०.५ ॥

वराकाः चक्षुः-आदयः (the poor senses, the eyes and the rest) अविवेक-आस्पदाः (resting on lack of discernment) भ्रष्टाः (fallen) कष्टे रूढाः (rooted in hardship) न सत्-पदे (not in the true state) अन्ध-कूपम् इव आपन्नाः (as if fallen into a blind well).

Translation: "The poor senses, the eyes and the rest, resting on non-discernment, have fallen; rooted in hardship and not in truth, they are as if fallen into a dark well."

Pointers for Reflection:

The blind well. A common image for saṃsāra. Without viveka, the senses lead downwards.

Verse 1.30.6¶

नावस्थितिमुपायाति न च याति यथेप्सितम् ।
चिन्ता जीवेश्वरायत्ता कान्तेव प्रियसद्मनि ॥ १.३०.६ ॥

जीव-ईश्वर-आयत्ता चिन्ता (my mind, dependent on the self and the Lord) प्रिय-सद्मनि कान्ता इव (like a wife in her beloved's house) अवस्थितिं न उपायाति (finds no settled state) न च यथा ईप्सितं याति (nor goes where it wishes).

Translation: "My mind, caught between the individual self and the Lord, can neither settle nor go where it wishes, like a young wife in her husband's house."

Pointers for Reflection:

Between jīva and Īśvara. A subtle image: the mind belongs to both the individual and the Lord, and is free in neither. The resolution will be the knowledge that jīva and Īśvara are one.

Verse 1.30.7¶

जर्जरीकृत्य वस्तूनि त्यजन्ती विभ्रती तथा ।
मार्गशीर्षान्तवल्लीव धृतिर्विधुरतां गता ॥ १.३०.७ ॥

धृतिः (steadiness) वस्तूनि जर्जरी-कृत्य त्यजन्ती (wearing things out and dropping them) तथा बिभ्रती (and yet still holding them) मार्गशीर्ष-अन्त-वल्ली इव (like a vine at the end of Mārgaśīrṣa, early winter) विधुरतां गता (has fallen into distress).

Translation: "My steadiness, wearing things out and dropping them, yet still clinging to them, has withered like a vine at the start of winter."

Pointers for Reflection:

Dropping yet holding. The half-way state of renunciation: one lets go of things outwardly while still holding them inwardly.

Verse 1.30.8¶

अपहस्तितसर्वार्थमनवस्थितिरास्थिता ।
गृहीत्वोत्सृज्य चात्मानं भवस्थितिरवस्थिता ॥ १.३०.८ ॥

अपहस्तित-सर्व-अर्थम् (having pushed away all objects) अनवस्थितिः आस्थिता (instability has taken hold); भव-स्थितिः (worldly existence) आत्मानं गृहीत्वा उत्सृज्य च (both grasping and releasing the self) अवस्थिता (remains).

Translation: "Having pushed away every object, I am left in instability; and worldly existence still remains, now grasping the self, now letting it go."

Pointers for Reflection:

Neither in nor out. Rāma has left the world's objects but not yet found his ground. This is the 'dark night' Swami Venkatesananda speaks of (see the Home page, the heart of the teaching).

Verse 1.30.9¶

चलिताचलितेनान्तरवष्टम्भेन मे मतिः ।
दरिद्रा छिन्नवृक्षस्य मूलेनेव विडम्ब्यते ॥ १.३०.९ ॥

मे दरिद्रा मतिः (my poor intellect) चलित-अचलितेन अन्तर-अवष्टम्भेन (by an inner support that both moves and does not move) छिन्न-वृक्षस्य मूलेन इव (like the root of a felled tree) विडम्ब्यते (is mocked).

Translation: "My poor intellect is mocked by an inner support that both stands and wavers, like the root of a tree that has been cut down."

Pointers for Reflection:

The root of a felled tree. The old supports (wealth, family, pleasure) are cut, but their roots still twitch. The new support is not yet found.

Verse 1.30.10¶

चेतश्चञ्चलमाभोगि भुवनान्तर्विहारि च ।
न संभ्रमं जहातीदं स्वविमानमिवामराः ॥ १.३०.१० ॥

इदं चेतः (this mind) चञ्चलम् आभोगि भुवन-अन्तः-विहारि च (restless, expansive and roaming through the worlds) अमराः स्व-विमानम् इव (as the gods [do not leave] their sky-chariots) सम्भ्रमं न जहाति (does not give up its agitation).

Translation: "This mind — restless, expansive, roaming through the worlds — will not give up its agitation, just as the gods never leave their sky-chariots."

Pointers for Reflection:

The mind's chariot. The gods ride their vimānas; the mind rides its agitation and never steps down.

Verse 1.30.11¶

अतोऽतुच्छमनायासमनुपाधि गतभ्रमम् ।
किं तत्स्थितिपदं साधो यत्र शोको न विद्यते ॥ १.३०.११ ॥

साधो (good sir), अतः (therefore) तत् स्थिति-पदं किम् (what is that state to stand in) अतुच्छम् अनायासम् अनुपाधि गत-भ्रमम् (not trivial, effortless, without limiting conditions, free of delusion) यत्र शोकः न विद्यते (where sorrow does not exist)?

Translation: "So, good sir, what is that state in which one can stand — not trivial, effortless, free of all limiting conditions and delusion — where there is no sorrow?"

Pointers for Reflection:

The first great question. Rāma asks for the state itself: स्थितिपद, a place to stand.
अनायास — effortless. Rāma wants not a strenuous discipline but a natural state. The Yoga Vasiṣṭha will call it सहज, natural.
उपाधि — limiting condition (glossary). Freedom is the state without उपाधि.
Chāndogya Upaniṣad 7.1.3: तरति शोकमात्मवित् — the knower of the Self crosses beyond sorrow.

Verse 1.30.12¶

सर्वारम्भसमारूढाः सुजना जनकादयः ।
व्यवहारपरा एव कथमुत्तमतां गताः ॥ १.३०.१२ ॥

सर्व-आरम्भ-समारूढाः (fully engaged in every undertaking) व्यवहार-पराः एव (wholly involved in worldly affairs) सुजनाः जनक-आदयः (good people like Janaka) कथम् उत्तमतां गताः (how did they reach the highest state)?

Translation: "How did good people like Janaka, fully engaged in every undertaking and wholly involved in worldly affairs, reach the highest state?"

Pointers for Reflection:

Janaka — the second great question. Rāma's own question opens the door to wisdom lived, not renounced. Janaka, the king of Videha (and later Rāma's father-in-law), was famous for being fully enlightened while ruling a kingdom.
Gītā 3.20: कर्मणैव हि संसिद्धिमास्थिता जनकादयः — Janaka and others attained perfection through action itself. The Gītā names exactly the same example. Rāma's question is the Gītā's answer.

Verse 1.30.13¶

लग्नेनापि किलाङ्गेषु बहुधा बहुमानद ।
कथं संसारपङ्केन पुमानिह न लिप्यते ॥ १.३०.१३ ॥

बहुमानद (giver of great honour), अङ्गेषु बहुधा लग्नेन अपि किल (though it clings to the limbs in many ways) संसार-पङ्केन (by the mud of the world) पुमान् इह कथं न लिप्यते (how is a person here not stained)?

Translation: "O giver of honour, though the mud of the world clings to us in so many ways, how can a person here remain unstained by it?"

Pointers for Reflection:

Unstained. The key word लिप्यते, 'is smeared'. Compare the next verse but two (1.30.17) and Gītā 5.10.

Verse 1.30.14¶

कां दृष्टिं समुपाश्रित्य भवन्तो वीतकल्मषाः ।
महान्तो विचरन्तीह जीवन्मुक्ता महाशयाः ॥ १.३०.१४ ॥

भवन्तः महान्तः (you great ones) वीत-कल्मषाः (free of impurity) जीवन्मुक्ताः महा-आशयाः (liberated while living, large-hearted) कां दृष्टिं समुपाश्रित्य (resting on what vision) इह विचरन्ति (move about in this world)?

Translation: "You great and generous souls, stainless and free while still in the body — what way of seeing do you rely on as you go about in the world?"

Pointers for Reflection:

जीवन्मुक्त — liberated while living (glossary, 1.1.52). Rāma recognises that the sages before him are jīvanmuktas, and asks for their दृष्टि, their way of seeing.
दृष्टि — vision. The answer will be a way of seeing, not a set of rules.

Verse 1.30.15¶

लोभयन्तो भयायैव विषयाभोगभोगिनः ।
भङ्गुराकारविभवाः कथमायान्ति भव्यताम् ॥ १.३०.१५ ॥

विषय-आभोग-भोगिनः (the serpents of indulgence in sense-objects) भयाय एव लोभयन्तः (luring only to fear) भङ्गुर-आकार-विभवाः (with fragile forms and riches) कथं भव्यताम् आयान्ति (how do they become auspicious)?

Translation: "Sense-pleasures are serpents that lure only to bring fear; their forms and riches are fragile. How can they become wholesome?"

Pointers for Reflection:

Can pleasure be redeemed? Rāma asks whether the objects of the senses can ever be enjoyed without harm. The answer, for the jīvanmukta, will be yes — when they are enjoyed without bondage.

Verse 1.30.16¶

मोहमातङ्गमृदिता कलङ्ककलितान्तरा ।
परं प्रसादमायाति शेमुषीसरसी कथम् ॥ १.३०.१६ ॥

मोह-मातङ्ग-मृदिता (trampled by the elephant of delusion) कलङ्क-कलित-अन्तरा (stained within) शेमुषी-सरसी (the lake of the intellect) कथं परं प्रसादम् आयाति (how can it become perfectly clear)?

Translation: "How can the lake of the intellect, trampled by the elephant of delusion and muddied within, become perfectly clear again?"

Pointers for Reflection:

प्रसाद — clarity, serenity. A key Gītā word (2.64–65): प्रसादे सर्वदुःखानां हानिरस्योपजायते — in clarity, all sorrows end.

Verse 1.30.17¶

संसार एव निवहे जनो व्यवहरन्नपि ।
न बन्धं कथमाप्नोति पद्मपत्रे पयो यथा ॥ १.३०.१७ ॥

संसारे एव निवहे (in the very stream of the world) व्यवहरन् अपि जनः (a person, even while acting) पद्म-पत्रे पयः यथा (like water on a lotus leaf) कथं बन्धं न आप्नोति (how does he not become bound)?

Translation: "How can a person, acting in the very stream of the world, remain unbound — like water on a lotus leaf?"

Pointers for Reflection:

The lotus leaf. The central image of the free life in the world.
Gītā 5.10: ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः । लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ॥ — one who acts, offering actions to Brahman and giving up attachment, is not stained by sin, as a lotus leaf is not wetted by water. Rāma, the student, asks the question to which Kṛṣṇa, the teacher, gave this answer.

Verse 1.30.18¶

आत्मवत्तृणवच्चेदं सकलं कलयञ्जनः ।
कथमुत्तमतामेति मनोमन्मथमस्पृशन् ॥ १.३०.१८ ॥

जनः (a person) इदं सकलम् आत्मवत् तृणवत् च कलयन् (regarding all this as one's own self, and as a blade of grass) मनः-मन्मथम् अस्पृशन् (untouched by the love-god of the mind) कथम् उत्तमताम् एति (how does he reach the highest)?

Translation: "How does a person reach the highest — seeing all this world as one's own Self and yet as light as a blade of grass, untouched by desire in the mind?"

Pointers for Reflection:

आत्मवत् तृणवत् — as one's Self, and as a blade of grass. A profound paradox. The world is to be seen both as one's own Self (with love) and as weightless as grass (without clinging). The two together are the free vision.
Gītā 6.29: सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ — the yogī sees the Self in all beings and all beings in the Self, seeing the same everywhere.

Verse 1.30.19¶

कं महापुरुषं पारमुपायातं महोदधेः ।
आचारेणानुसंस्मृत्य जनो याति न दुःखिताम् ॥ १.३०.१९ ॥

जनः (a person) कं महापुरुषं (which great person) महा-उदधेः पारम् उपायातम् (who has reached the far shore of the great ocean) आचारेण अनुसंस्मृत्य (remembering and following his conduct) दुःखितां न याति (does not come to sorrow)?

Translation: "Which great person, who has reached the far shore of the great ocean, should one remember and follow in conduct, so as not to fall into sorrow?"

Pointers for Reflection:

A model to follow. Rāma asks for an example, not only a theory. Teaching through lives — the Yoga Vasiṣṭha will answer with many stories of the free.
Gītā 3.21: यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः — whatever the great one does, others follow. — Śrī Rāma himself will become that model for others.

Verse 1.30.20¶

किं तस्यादुचितं श्रेयः किं तत्स्यादुचितं फलम् ।
वर्तितव्यं च संसारे कथं नामासमञ्जसे ॥ १.३०.२० ॥

तत् उचितं श्रेयः किं स्यात् (what is the fitting highest good?) तत् उचितं फलं किं स्यात् (what is the fitting fruit?) असमञ्जसे च संसारे (and in this incoherent world) कथं नाम वर्तितव्यम् (how indeed should one live)?

Translation: "What is the true highest good? What is its fitting fruit? And how, really, should one live in this incoherent world?"

Pointers for Reflection:

Three questions in one verse: the highest good (श्रेयस्), its fruit, and how to live. These are the classical questions of ethics and liberation together.
श्रेयस् and प्रेयस्. Kaṭha 1.2.1–2 distinguishes the good (श्रेयस्) from the pleasant (प्रेयस्); the wise choose the good. Rāma asks what the good is.

Verse 1.30.21¶

तत्त्वं कथय मे किंचिद्येनास्य जगतः प्रभो ।
वेद्मि पूर्वापरं धातुश्चेष्टितस्यानवस्थितेः ॥ १.३०.२१ ॥

प्रभो (lord), मे किंचित् तत्त्वं कथय (tell me something of the truth) येन (by which) अस्य जगतः पूर्व-अपरं (the before and after of this world) धातुः चेष्टितस्य अनवस्थितेः च (and of the Creator's unstable work) वेद्मि (I may know).

Translation: "Lord, tell me something of the truth, so that I may understand where this world comes from and where it goes, and why the Creator's work is so unstable."

Pointers for Reflection:

पूर्वापर — before and after. The question of origins. The Utpatti Prakaraṇa ('on origination') will answer it.

Verse 1.30.22¶

हृदयाकाशशशिनश्चेतसो मलमार्जनम् ।
यथा मे जायते ब्रह्मंस्तथा निर्विघ्नमाचर ॥ १.३०.२२ ॥

ब्रह्मन् (O sage), यथा (so that) मे हृदय-आकाश-शशिनः चेतसः (of my mind, the moon in the sky of my heart) मल-मार्जनं जायते (cleansing of stain may happen), तथा (so) निर्विघ्नम् आचर (act without hindrance).

Translation: "O sage, act without delay, so that the stains may be wiped from my mind, the moon in the sky of my heart."

Pointers for Reflection:

The mind as the moon in the heart's sky. Bright by nature, temporarily stained. Compare 1.31.10: the moon's stain.

Verse 1.30.23¶

किमिह स्यादुपादेयं किंवा हेयमथेतरत् ।
कथं विश्रान्तिमायातु चेतश्चपलमद्रिवत् ॥ १.३०.२३ ॥

इह (here) किम् उपादेयं स्यात् (what should be taken up?) किं वा हेयम् (or what given up?) अथ इतरत् (and what else?) अद्रि-वत् चपलं चेतः (the mind, restless as [it is firm as] a mountain) कथं विश्रान्तिम् आयातु (how may it come to rest)?

Translation: "What here should be taken up, what given up, and what left alone? How can this mind, so stubborn in its restlessness, come to rest?"

Pointers for Reflection:

उपादेय and हेय — what to accept and what to reject. The classical framework of practical wisdom.
Reading note. अद्रिवत् ('like a mountain') with चपलम् ('restless') is a paradox; the sense seems to be that the mind is as unmoving in its restlessness as a mountain is in its firmness.

Verse 1.30.24¶

केन पावनमन्त्रेण दुःसंसृतिविषूचिका ।
शाम्यतीयमनायासमायासशतकारिणी ॥ १.३०.२४ ॥

केन पावन-मन्त्रेण (by what purifying mantra) आयास-शत-कारिणी (causing hundreds of troubles) इयं दुःसंसृति-विषूचिका (this cholera of wretched worldly existence) अनायासं शाम्यति (is calmed without effort)?

Translation: "What holy spell will quieten, without strain, this cholera of a wretched existence that brings trouble upon trouble?"

Pointers for Reflection:

The healing mantra. Compare 1.17.43, where Rāma himself named it: giving up longing. Now he asks the sages for the true one.

Verse 1.30.25¶

कथं शीतलतामन्तरानन्दतरुमञ्जरीम् ।
पूर्णचन्द्र इवाक्षीणां भृशमासादयाम्यहम् ॥ १.३०.२५ ॥

अहं (I) पूर्ण-चन्द्रः इव (like the full moon) अक्षीणां शीतलताम् (an undiminished coolness) अन्तः-आनन्द-तरु-मञ्जरीम् (the blossom of the tree of inner joy) कथं भृशम् आसादयामि (how may I fully attain)?

Translation: "How may I fully attain, like the full moon, an undiminished coolness — the blossom of the tree of inner joy?"

Pointers for Reflection:

शीतल — coolness. The image of peace as coolness, common to Indian traditions. The Buddhist निर्वाण is also described as 'cooling' (1.26.39).

Verse 1.30.26¶

प्राप्यान्तः पूर्णतां पूर्णो न शोचामि यथा पुनः ।
सन्तो भवन्तस्तत्त्वज्ञास्तथेहोपदिशन्तु माम् ॥ १.३०.२६ ॥

सन्तः तत्त्व-ज्ञाः भवन्तः (you, good people who know the truth) इह मां तथा उपदिशन्तु (teach me here in such a way) यथा (that) अन्तः पूर्णतां प्राप्य (having reached fullness within) पूर्णः (being full) पुनः न शोचामि (I may never grieve again).

Translation: "You good people who know the truth, teach me here, so that, having found fullness within and being full, I may never grieve again."

Pointers for Reflection:

पूर्णता — fullness. The goal is not a thing gained but fullness discovered within.
Īśa Upaniṣad, invocation: पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ — That is full; this is full; from the full the full arises; taking the full from the full, the full alone remains.

Verse 1.30.27¶

अनुत्तमानन्दपदप्रधानविश्रान्तिरिक्तं सततं महात्मन् ।
कदर्थयन्तीह भृशं विकल्पाः श्वानो वने देहमिवाल्पजीवम् ॥ १.३०.२७ ॥

महात्मन् (great soul), इह (here) विकल्पाः (doubts and fancies) अनुत्तम-आनन्द-पद-प्रधान-विश्रान्ति-रिक्तम् [जनं] (a person empty of rest in the highest state of supreme joy) सततं भृशं कदर्थयन्ति (constantly and greatly torment), वने श्वानः अल्प-जीवं देहम् इव (as dogs in a forest a body with little life left).

Translation: Great soul, here doubts and fancies constantly torment anyone who has not found rest in the state of supreme joy — as dogs in a forest torment a body with little life left in it.

Pointers for Reflection:

A closing verse in a longer metre (upajāti).
विकल्प — mental fancies, doubts (glossary). They torment only the one who has not found विश्रान्ति. The cure is not to fight them but to find rest.