Sarga 10¶

Mumukṣu Prakaraṇa · How the knowledge came down (44 verses)

Sarga 10 at a glance

Vasiṣṭha tells where this teaching came from.

Brahman is the order behind teacher and student; listen with a calm, attentive mind (2.10.1–2.10.9).
From the space of consciousness arose Viṣṇu, from his heart-lotus Brahmā, who created beings full of suffering. Moved by compassion, Brahmā saw that austerity and charity could not end it: knowledge alone can (2.10.10–2.10.23).
Brahmā created Vasiṣṭha from his mind, then cursed him to forget, so that he would ask and the answer could be given to all (2.10.24–2.10.39).
Vasiṣṭha was sent to Bhārata to teach the ritualists by ritual and the dispassionate by knowledge. He remains for the world's sake, doing without doing (2.10.40–2.10.44).

Verse 2.10.1¶

श्रीवसिष्ठ उवाच ।
यथास्थितं ब्रह्मतत्त्वं सत्तानियतिरुच्यते ।
सा विनेतुर्विनेतृत्वं सा विनेयविनेयता ॥ २.१०.१ ॥

यथा-स्थितं ब्रह्म-तत्त्वं (the truth of Brahman as it is) सत्ता-नियतिः उच्यते (is called the order of existence); सा विनेतुः विनेतृत्वं (it is the teacher's capacity to teach) सा विनेय-विनेयता (and the student's capacity to be taught).

Translation: Śrī Vasiṣṭha said: "Brahman as it truly is is called the order of existence. It is that order which makes the teacher able to teach and the student able to learn."

Pointers for Reflection:

A deeper note. After six sargas on effort, Vasiṣṭha names what underlies all effort: Brahman as the order (नियति) of being. Effort is not opposed to the deeper order; it is its expression.
Teacher and taught. Both the power to teach and the readiness to learn come from the one reality. The Taittirīya's prayer: सह नाववतु — may it protect us both.

Verse 2.10.2¶

अतः पौरुषमाश्रित्य श्रेयसे नित्यबान्धवम् ।
एकाग्रं कुरु तच्चित्तं शृणु चोक्तमिदं मम ॥ २.१०.२ ॥

अतः (therefore) श्रेयसे (for the highest good) नित्य-बान्धवं पौरुषम् आश्रित्य (relying on effort, your constant friend) तत् चित्तम् एकाग्रं कुरु (make your mind one-pointed) मम इदम् उक्तं च शृणु (and listen to what I say).

Translation: "So, relying on effort — your constant friend — for the highest good, make your mind one-pointed and listen to what I say."

Pointers for Reflection:

Effort's first task: attention. Listening with a one-pointed mind is itself the effort that is needed now. The Gītā's last question: कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा — Pārtha, have you heard this with a one-pointed mind? (18.72).

Verse 2.10.3¶

अवान्तरनिपातीनि स्वारूढानि मनोरथम् ।
पौरुषेणेन्द्रियाण्याशु संयम्य समतां नय ॥ २.१०.३ ॥

अवान्तर-निपातीनि (falling aside [from the goal]) मनोरथं स्वारूढानि (mounted on desire) इन्द्रियाणि (the senses) पौरुषेण आशु संयम्य (quickly restraining by effort) समतां नय (bring to evenness).

Translation: "The senses ride on desire and keep straying from the path. Restrain them quickly with effort and bring them to evenness."

Pointers for Reflection:

Senses as unruly horses. The Kaṭha: इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् — the senses are called the horses, and objects their roads (1.3.4). Restraint is not violence but guidance.

Verse 2.10.4¶

इहामुत्र च सिद्ध्यर्थं पुरुषार्थफलप्रदाम् ।
मोक्षोपायमयीं वक्ष्ये संहितां सारनिर्मिताम् ॥ २.१०.४ ॥

इह अमुत्र च सिद्धि-अर्थं (for success here and hereafter) पुरुषार्थ-फल-प्रदाम् (bestowing the fruits of human aims) मोक्ष-उपाय-मयीं (made of the means to liberation) सार-निर्मितां संहितां वक्ष्ये (I shall tell a compendium made of the essence).

Translation: "I shall tell you a compendium made of pure essence, consisting of the means to liberation, which gives the fruit of every human aim and brings success in this world and the next."

Pointers for Reflection:

The text names itself. मोक्षोपाय, "the means to liberation", is the Yoga Vasiṣṭha's own title. It is offered for both worlds: not only for monks.

Verse 2.10.5¶

अपुनर्ग्रहणायान्तस्त्यक्त्वा संसारवासनाम् ।
संपूर्णौ शमसंतोषावादायोदारया धिया ॥ २.१०.५ ॥

अन्तः (inwardly) अपुनः-ग्रहणाय संसार-वासनां त्यक्त्वा (giving up the tendency to saṃsāra, never to take it up again) उदारया धिया (with a noble mind) संपूर्णौ शम-संतोषौ आदाय (taking up full calm and contentment) —

Translation: "Inwardly giving up, never to take up again, the tendency towards saṃsāra, and with a noble mind taking up calm and contentment in full —"

Pointers for Reflection:

How to listen. Verses 5–7 describe the right inner posture for hearing: renouncing inwardly, calm, content, attentive. The Muṇḍaka: the teaching is given प्रशान्तचित्ताय शमान्विताय — to one whose mind is calm and who is self-controlled (1.2.13).

Verse 2.10.6¶

सपूर्वापरवाक्यार्थविचारविषयाहतम् ।
मनः समरसं कृत्वा सानुसंऽधानमात्मनि ॥ २.१०.६ ॥

स-पूर्व-अपर-वाक्य-अर्थ-विचार-विषय-आहतम् (applied to examining the meaning of what comes before and after) मनः सम-रसं कृत्वा (making the mind even) आत्मनि स-अनुसंधानं (attentive to the Self) —

Translation: "— making the mind even, applying it to weigh the meaning of each statement in the light of what comes before and after, and keeping it attentive to the Self —"

Pointers for Reflection:

Read in context. One verse alone can mislead; it must be weighed with what precedes and follows. This is the traditional rule of interpretation, उपक्रम-उपसंहार — beginning and end together.

Verse 2.10.7¶

सुखदुःखक्षयकरं महानन्देककारणम् ।
मोक्षोपायमिमं राम वक्ष्यमाणं मया शृणु ॥ २.१०.७ ॥

राम (O Rāma), मया वक्ष्यमाणं (to be told by me) सुख-दुःख-क्षय-करं (bringing an end to pleasure and pain) महा-आनन्द-एक-कारणम् (the sole cause of great bliss) इमं मोक्ष-उपायं शृणु (hear this means to liberation).

Translation: "— so listen, Rāma, to the way to freedom I shall now set out: it brings both pleasure and pain to an end, and it alone gives rise to great joy."

Pointers for Reflection:

Beyond pleasure and pain. Not more pleasure but the end of the swing between them. The bliss that remains is not one side of a pair. The Gītā: सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् — the final happiness, grasped by understanding, beyond the senses (6.21).

Verse 2.10.8¶

इमां मोक्षकथां श्रुत्वा सह सर्वैर्विवेकिभिः ।
परं यास्यसि निर्दुःखं नाशो यत्र न विद्यते ॥ २.१०.८ ॥

सर्वैः विवेकिभिः सह (together with all discerning people) इमां मोक्ष-कथां श्रुत्वा (having heard this discourse on liberation) [त्वं] परं निर्दुःखं यास्यसि (you will go to the supreme, sorrowless state) यत्र नाशः न विद्यते (where there is no destruction).

Translation: "When you have heard this account of liberation, together with all the discerning, you will reach the supreme state, free of sorrow, where there is no destruction."

Pointers for Reflection:

Heard together. The teaching is received in company. Group study (सत्सङ्ग) supports each listener.

Verse 2.10.9¶

इदमुक्तं पुराकल्पे ब्रह्मणा परमेष्ठिना ।
सर्वदुःखक्षयकरं परमाश्वासनं श्रियः ॥ २.१०.९ ॥

इदं (this) पुरा-कल्पे (in an earlier cosmic age) परमेष्ठिना ब्रह्मणा उक्तम् (was spoken by Brahmā, the supreme one) सर्व-दुःख-क्षय-करं (ending all sorrow) श्रियः परम-आश्वासनम् (the highest comfort of [true] well-being).

Translation: "This was spoken in an earlier age by Brahmā, the highest of beings. It ends all sorrow and is the supreme comfort of true well-being."

Pointers for Reflection:

Its origin. The rest of the sarga tells how and why Brahmā spoke it. Scripture gives its own lineage, as the Gītā does in 4.1–3.

Verse 2.10.10¶

श्रीराम उवाच ।
केनोक्तं कारणेनेदं ब्रह्मन्पूर्वं स्वयंभुवा ।
कथं च भवता प्राप्तमेतत्कथय मे प्रभो ॥ २.१०.१० ॥

ब्रह्मन् प्रभो (O brahmin, O lord), पूर्वं स्वयंभुवा (long ago, by the self-born [Brahmā]) केन कारणेन इदम् उक्तम् (for what reason was this spoken)? भवता च एतत् कथं प्राप्तम् (and how did you receive it)? मे कथय (tell me).

Translation: Śrī Rāma said: "Brahmin, lord, why did the self-born Brahmā speak this long ago, and how did you receive it? Tell me."

Pointers for Reflection:

A student's curiosity about lineage. Who said it, why, and how did it reach you? These are fair questions to ask of any teaching.

Verse 2.10.11¶

श्रीवसिष्ठ उवाच ।
अस्त्यनन्तविलासात्मा सर्वगः सर्वसंश्रयः ।
चिदाकाशोऽविनाशात्मा प्रदीपः सर्वजन्तुषु ॥ २.१०.११ ॥

अनन्त-विलास-आत्मा (whose nature is endless play) सर्व-गः (all-pervading) सर्व-संश्रयः (the support of all) अविनाश-आत्मा (imperishable) सर्व-जन्तुषु प्रदीपः (the lamp in all beings) चित्-आकाशः अस्ति (there is the space of consciousness).

Translation: Śrī Vasiṣṭha said: "There is the space of consciousness — endless in its play, all-pervading, the support of all, imperishable, the lamp shining in every being."

Pointers for Reflection:

The story begins with consciousness. Before Viṣṇu or Brahmā, there is चिदाकाश, the space of consciousness — one of the central terms of the Yoga Vasiṣṭha (glossary).
The lamp in all beings. The Kaṭha: तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति — all shines after it as it shines; by its light all this is lit (2.2.15).

Verse 2.10.12¶

स्पन्दास्पन्दसमाकारात्ततो विष्णुरजायत ।
स्यन्दमानरसापूरात्तरङ्गः सागरादिव ॥ २.१०.१२ ॥

ततः (from that) स्पन्द-अस्पन्द-सम-आकारात् (from what is equally movement and stillness) विष्णुः अजायत (Viṣṇu was born), स्यन्दमान-रस-आपूरात् सागरात् तरङ्गः इव (as a wave from the sea, swelling with flowing water).

Translation: "From that, which is at once movement and stillness, Viṣṇu arose — as a wave rises from the sea when its waters swell and flow."

Pointers for Reflection:

Creation as a wave. Not a making from outside but a stirring within. Consciousness moves, and the movement takes the form of the preserving Lord.

Verse 2.10.13¶

सुमेरुकर्णिकात्तस्य दिग्दलाद्धृदयाम्बुजात् ।
तारकाकेसरवतः परमेष्ठी व्यजायत ॥ २.१०.१३ ॥

तस्य (of him) सुमेरु-कर्णिकात् (whose seed-pod is Mount Meru) दिक्-दलात् (whose petals are the directions) तारका-केसरवतः (whose filaments are the stars) हृदय-अम्बुजात् (from the lotus of his heart) परमेष्ठी व्यजायत (Brahmā was born).

Translation: "From the lotus of his heart — its seed-pod Mount Meru, its petals the directions, its filaments the stars — Brahmā was born."

Pointers for Reflection:

The cosmic lotus. In the Purāṇas, Brahmā is born on a lotus from Viṣṇu's navel. Here it is the heart-lotus, and the lotus is the universe itself — mountain, directions and stars.

Verse 2.10.14¶

वेदवेदार्थविद्देवमुनिमण्डलमण्डितः ।
सोऽसृजत्सकलं सर्गं विकल्पौघं यथा मनः ॥ २.१०.१४ ॥

सः (he) वेद-वेद-अर्थ-वित् (knowing the Vedas and their meaning) देव-मुनि-मण्डल-मण्डितः (surrounded by circles of gods and sages) सकलं सर्गं (the whole creation) विकल्प-ओघं मनः यथा (as the mind [creates] a flood of thoughts) असृजत् (created).

Translation: "He, who knew the Vedas and their meaning, surrounded by gods and sages, created the whole of creation, as the mind creates a stream of thoughts."

Pointers for Reflection:

Creation is like thinking. Brahmā creates as the mind thinks. This simile is the seed of the Utpatti Prakaraṇa: the world as a projection of mind.
Reading note. The online text prints मुनिमूण्डल … सकल सग; corrected here to मुनिमण्डल … सकलं सर्गं.

Verse 2.10.15¶

जम्बूद्वीपस्य कोणेऽखिलवर्षे भारतनामनि ।
ससर्ज जनसर्गौघं ह्याधिव्याधिपरिप्लुतम् ॥ २.१०.१५ ॥

जम्बू-द्वीपस्य कोणे (in a corner of Jambūdvīpa) भारत-नामनि अखिल-वर्षे (in the land called Bhārata) हि (indeed) आधि-व्याधि-परिप्लुतं (overwhelmed by mental and bodily ills) जन-सर्ग-ओघं ससर्ज (he created the multitude of people).

Translation: "In one corner of Jambūdvīpa, in the land called Bhārata, he created the multitude of people, overwhelmed by sorrows of mind and sickness of body."

Pointers for Reflection:

Bhārata. The traditional name of the land of India; Jambūdvīpa is the continent of humans in Purāṇic geography. The teaching is rooted in a place and a people.
आधि and व्याधि — mental and physical suffering (glossary: आधि). The Gītā lists जन्ममृत्युजराव्याधिदुःखदोषानुदर्शनम् — seeing the evils of birth, death, old age and sickness — as part of knowledge (13.8).

Verse 2.10.16¶

भावाभावविषण्णाङ्गमुत्पातध्वंसतत्परम् ।
सर्गेऽस्मिन्भूतजातीनां नानाव्यसनसंकुलम् ॥ २.१०.१६ ॥

अस्मिन् सर्गे (in this creation) भूत-जातीनां (of the kinds of beings) भाव-अभाव-विषण्ण-अङ्गम् (their bodies dejected by existence and loss) उत्पात-ध्वंस-तत्परम् (prone to calamity and destruction) नाना-व्यसन-संकुलम् [जनसर्गौघं ससर्ज] (crowded with all kinds of misfortune).

Translation: "He created them, in this world of beings, worn down by gain and loss, prone to calamity and ruin, crowded with misfortunes of every kind."

Pointers for Reflection:

Life as it is. No idealised picture. Brahmā sees creation honestly: full of suffering. Like the Buddha's first truth: jāti pi dukkhā, jarā pi dukkhā — birth is suffering, old age is suffering… (Saṃyutta Nikāya 56.11).

Verse 2.10.17¶

जनस्यैतस्य दुःखं तद्दृष्ट्वा सकललोककृत् ।
जगाम करुणामीशः पुत्रदुःखात्पिता यथा ॥ २.१०.१७ ॥

सकल-लोक-कृत् ईशः (the Lord, maker of all worlds) एतस्य जनस्य तत् दुःखं दृष्ट्वा (seeing the suffering of these people) करुणाम् जगाम (was moved to compassion), पुत्र-दुःखात् पिता यथा (as a father at his son's pain).

Translation: "The Lord who made all the worlds looked on the misery of these people, and pity rose in him as it rises in a father who sees his child in pain."

Pointers for Reflection:

The teaching is born of compassion. Brahmā does not teach to display knowledge but because he cannot bear his children's pain. Śāntideva's entire path begins with the same impulse: bodhicitta, the wish to free all beings from suffering.

Verse 2.10.18¶

क एतेषां हताशानां दुःखस्यान्तो हतायुषाम् ।
स्यादिति क्षणमेकाग्रं चिन्तयामास भूतये ॥ २.१०.१८ ॥

"हत-आशानां हत-आयुषाम् एतेषां (for these, whose hopes are crushed and whose lives are cut short) दुःखस्य अन्तः कः स्यात्" इति ("what could end their suffering?") भूतये (for their good) क्षणम् एकाग्रं चिन्तयामास (he reflected for a moment, one-pointedly).

Translation: "'What could end the suffering of these beings, whose hopes are crushed and whose lives are short?' So he reflected for a moment, with one-pointed mind, for their good."

Pointers for Reflection:

The great question. The same question the Buddha asked under the tree. Every great teaching begins with it.

Verse 2.10.19¶

इति संचिन्त्य भगवान्ससर्ज स्वयमीश्वरः ।
तपो धर्मं च दानं च सत्यं तीर्थानि चैव हि ॥ २.१०.१९ ॥

इति संचिन्त्य (having thought thus) भगवान् ईश्वरः स्वयं (the blessed Lord himself) तपः धर्मं च दानं च सत्यं तीर्थानि च एव हि (austerity, dharma, giving, truth and holy places) ससर्ज (created).

Translation: "After reflecting, the blessed Lord himself created austerity, dharma, generosity, truth and holy places."

Pointers for Reflection:

First remedies. Ethics, discipline and pilgrimage are given first. They purify and sustain. But the next verse shows they are not enough.

Verse 2.10.20¶

एतत्सृष्ट्वा पुनर्देवश्चिन्तयामास भूतकृत् ।
पुंसां नानेन सर्गस्य दुःखस्यान्त इति स्वयम् ॥ २.१०.२० ॥

भूत-कृत् देवः (the god who made beings) एतत् सृष्ट्वा (having created this) पुनः स्वयं चिन्तयामास (reflected again by himself): "पुंसाम् अनेन (for people, by this) सर्गस्य दुःखस्य अन्तः न (there is no end to the suffering of existence)".

Translation: "Having created these, the god who made beings reflected again: 'By these alone, people's suffering in existence will not end.'"

Pointers for Reflection:

Good works are not enough. A crucial admission from the creator himself. Ethics and ritual improve life within saṃsāra; they do not end it.

Verse 2.10.21¶

निर्वाणं नाम परमं सुखं येन पुनर्जनः ।
न जायते न म्रियते तज्ज्ञानादेव लभ्यते ॥ २.१०.२१ ॥

निर्वाणं नाम परमं सुखम् (the supreme happiness called nirvāṇa), येन जनः पुनः न जायते न म्रियते (by which a person is neither born nor dies again) — तत् ज्ञानात् एव लभ्यते (that is gained by knowledge alone).

Translation: "The supreme happiness called nirvāṇa, by which one is not born again and does not die again, is gained by knowledge alone."

Pointers for Reflection:

ज्ञानादेव. "By knowledge alone." The Śvetāśvatara: तमेव विदित्वाति मृत्युमेति नान्यः पन्था विद्यतेऽयनाय — knowing Him alone one passes beyond death; there is no other path to go (3.8).
Nirvāṇa — the Yoga Vasiṣṭha uses the same word as the Buddha, and calls its sixth book by that name.

Verse 2.10.22¶

संसारोत्तरणे जन्तोरुपायो ज्ञानमेव हि ।
तपो दानं तथा तीर्थमनुपायाः प्रकीर्तिताः ॥ २.१०.२२ ॥

जन्तोः संसार-उत्तरणे (for a being's crossing of saṃsāra) ज्ञानम् एव हि उपायः (knowledge alone is the means); तपः दानं तथा तीर्थम् (austerity, giving and pilgrimage) अनुपायाः प्रकीर्तिताः (are declared not to be the means).

Translation: "Knowledge alone is the means for a being to cross saṃsāra. Austerity, giving and pilgrimage are declared not to be the means."

Pointers for Reflection:

Not the means, but not useless. They are not the direct means of liberation; they prepare the ground. The Gītā: यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् — sacrifice, giving and austerity purify the wise (18.5). Purification is preparation; knowledge is liberation.

Verse 2.10.23¶

तत्तावद्दुःखमोक्षार्थं जनस्यास्य हतात्मनः ।
प्रत्यग्रं तरणोपायमाशु प्रकटयाम्यहम् ॥ २.१०.२३ ॥

तत् (so) तावत् (now) अस्य हत-आत्मनः जनस्य (for these stricken people) दुःख-मोक्ष-अर्थं (for release from suffering) प्रत्यग्रं तरण-उपायम् (a fresh means of crossing) अहम् आशु प्रकटयामि (I shall quickly bring to light).

Translation: "'So I shall now quickly reveal a fresh means of crossing, to free these stricken people from suffering.'"

Pointers for Reflection:

A fresh means. प्रत्यग्र — new, freshly made. Each age needs the eternal truth spoken anew. The Yoga Vasiṣṭha presents itself as such a fresh telling.

Verse 2.10.24¶

इति संचिन्त्य भगवान्ब्रह्मा कमलसंस्थितः ।
मनसा परिसंकल्प्य मामुत्पादितवानिमम् ॥ २.१०.२४ ॥

इति संचिन्त्य (having thought thus) कमल-संस्थितः भगवान् ब्रह्मा (the blessed Brahmā, seated on the lotus) मनसा परिसंकल्प्य (conceiving by his mind) माम् इमम् उत्पादितवान् (brought me forth).

Translation: "Having reflected thus, the blessed Brahmā, seated on the lotus, brought me forth by a thought of his mind."

Pointers for Reflection:

Vasiṣṭha, mind-born. He is मानसपुत्र, a son born of Brahmā's mind. The Gītā: महर्षयः सप्त पूर्वे … मद्भावा मानसा जाताः — the seven great sages of old … born of My mind (10.6). Vasiṣṭha is one of them.

Verse 2.10.25¶

कुतोऽप्युत्पन्न एवाशु ततोऽहं समुपस्थितः ।
पितुस्तस्य पुनः शीघ्रमूर्मिरूर्मेरिवानघ ॥ २.१०.२५ ॥

अनघ (O sinless one), अहं कुतः अपि आशु उत्पन्नः एव (I arose at once, from somewhere) ततः तस्य पितुः (then, before that father) शीघ्रं समुपस्थितः (quickly appeared), ऊर्मेः ऊर्मिः इव (as a wave from a wave).

Translation: "Sinless one, I arose at once, as if from nowhere, and stood before my father — as one wave rises from another."

Pointers for Reflection:

A wave from a wave. Teacher and student, father and son, are waves of the same ocean. The image prepares the teaching of non-difference.

Verse 2.10.26¶

कमण्डलुधरो नाथः सकमण्डलुना मया ।
साक्षमालः साक्षमालं स प्रणम्याभिवादितः ॥ २.१०.२६ ॥

कमण्डलु-धरः स-अक्ष-मालः नाथः (the lord, holding a water-pot and a rosary) स-कमण्डलुना स-अक्ष-मालेन मया (by me, also with water-pot and rosary) प्रणम्य अभिवादितः (was bowed to and saluted).

Translation: "The lord held a water-pot and a rosary; I too held a water-pot and a rosary, and I bowed and greeted him."

Pointers for Reflection:

Like father, like son. The student is born in the form of the teacher. The marks of the ascetic, water-pot and rosary, pass from one to the other.

Verse 2.10.27¶

एहि पुत्रेति मामुक्त्वा स स्वाब्जस्योत्तरे दले ।
शुक्लाश्च इव शीतांशु योजयामास पाणिना ॥ २.१०.२७ ॥

सः (he) "एहि पुत्र" इति मां उक्त्वा (saying to me, "come, son") पाणिना (with his hand) स्व-अब्जस्य उत्तरे दले (on the northern petal of his own lotus) शीतांशुम् इव (like the cool-rayed moon) [मां] योजयामास (seated me).

Translation: "'Come, son,' he said, and with his own hand he seated me, like the cool moon, on the northern petal of his lotus."

Pointers for Reflection:

"Come, son." The tenderness of the teacher. He seats the student beside himself, on his own lotus. Teaching begins in intimacy.

Verse 2.10.28¶

मृगकृत्तिपरीधानो मृगकृत्तिनिजाम्बरम् ।
मामुवाच पिता ब्रह्मा सुहंसः सारसं यथा ॥ २.१०.२८ ॥

मृग-कृत्ति-परीधानः सु-हंसः पिता ब्रह्मा (Father Brahmā, wearing deerskin, the noble swan) मृग-कृत्ति-निज-अम्बरं माम् (me, whose own garment was deerskin) उवाच (addressed), सारसं यथा (as [a swan addresses] a crane).

Translation: "Father Brahmā, clad in deerskin, noble as a swan, spoke to me, also clad in deerskin, as a swan speaks to a crane."

Pointers for Reflection:

Swan to crane. Two water-birds, alike yet different. The swan (हंस) in Indian thought is the symbol of discernment — said to separate milk from water.

Verse 2.10.29¶

मुहूर्तमात्रं ते पुत्र चेतो वानरचञ्चलम् ।
अज्ञानमभ्याविशतु शशः शशधरं यथा ॥ २.१०.२९ ॥

पुत्र (son), वानर-चञ्चलं ते चेतः (your mind, restless as a monkey) मुहूर्त-मात्रम् (for a moment) अज्ञानम् अभ्याविशतु (let ignorance enter), शशः शश-धरं यथा (as the hare [enters] the moon).

Translation: "'For just a moment, son, let not-knowing settle on that monkey-quick mind of yours, as the hare's shadow settles on the moon.'"

Pointers for Reflection:

A strange curse. Brahmā deliberately clouds his son's knowledge. The reason is given in verse 38: so that the son may ask, and the answer be given to the world.
The hare in the moon. Indians see a hare in the moon's markings (hence शशधर, "hare-bearer"). The moon remains the moon; the mark only seems to darken it.
Reading note. The online text prints अभ्यास्रशतु; corrected here to अभ्याविशतु ("let it enter").

Verse 2.10.30¶

इति तेनाशु शप्तः सन्विचारसमनन्तरम् ।
अहं विस्मृतवान्सर्वे स्वरूपममलं किल ॥ २.१०.३० ॥

इति (thus) तेन आशु शप्तः सन् (being quickly cursed by him) विचार-समनन्तरम् (right after reflecting) अहं सर्वं अमलं स्वरूपं (my whole pure nature) विस्मृतवान् किल (forgot).

Translation: "Cursed thus, at once, as soon as I tried to reflect I had forgotten my whole pure nature."

Pointers for Reflection:

Forgetting the Self. This is the human condition in a story: the pure nature is not lost, only forgotten. Liberation is remembering. Arjuna at the end: नष्टो मोहः स्मृतिर्लब्धा — delusion is gone; I have regained memory (Gītā 18.73).

Verse 2.10.31¶

अथाहं दीनता यातः स्थितोऽसंबुद्धया धिया ।
दुःखशोकाभिसंतप्तो जातो जन इवाधनः ॥ २.१०.३१ ॥

अथ (then) अहं दीनतां यातः (I fell into misery) असंबुद्धया धिया स्थितः (remained with an unawakened mind) दुःख-शोक-अभिसंतप्तः (burning with pain and grief) अधनः जनः इव जातः (became like a poor man).

Translation: "Then I fell into misery. My mind unawakened, burning with pain and grief, I became like a poor man."

Pointers for Reflection:

Vasiṣṭha knows Rāma's state from inside. The great sage once felt exactly as Rāma feels now. A teacher who has suffered understands the student's suffering.

Verse 2.10.32¶

कष्टं संसारनामायं दोषः कथमिहागतः ।
इति चिन्तितवानन्तस्तूष्णीमेव व्यवस्थितः ॥ २.१०.३२ ॥

"कष्टं (alas)! संसार-नामा अयं दोषः (this fault called saṃsāra) कथम् इह आगतः (how did it come here)?" इति अन्तः चिन्तितवान् (thus I thought within) तूष्णीम् एव व्यवस्थितः (and remained silent).

Translation: "'Alas! How did this fault called saṃsāra come upon me?' So I thought within, and stayed silent."

Pointers for Reflection:

Rāma's very question. "How did saṃsāra arise?" — Śuka's question (2.1.14), Rāma's question, and now Vasiṣṭha's own. Everyone who wakes asks it.

Verse 2.10.33¶

अथाभ्यधात्स मां तातः पुत्र किं दुःखवानसि ।
दुःखोपघातं मां पृच्छ सुखी नित्यं भविष्यसि ॥ २.१०.३३ ॥

अथ (then) सः तातः माम् अभ्यधात् (my father said to me): "पुत्र, किं दुःखवान् असि (son, why are you sad)? दुःख-उपघातं मां पृच्छ (ask me how to end sorrow); नित्यं सुखी भविष्यसि (you will be happy forever)."

Translation: "Then my father spoke to me: 'Why so downcast, son? Ask me what puts an end to sorrow, and gladness will never leave you.'"

Pointers for Reflection:

The teacher invites the question. Brahmā does not lecture; he waits to be asked. Teaching responds to a real need.

Verse 2.10.34¶

ततः पृष्टः स भगवान्मया सकललोककृत् ।
हेमपद्मदलस्थेन संसारव्याधिभेषजम् ॥ २.१०.३४ ॥

ततः (then) हेम-पद्म-दल-स्थेन मया (by me, seated on the golden lotus-petal) सः भगवान् सकल-लोक-कृत् (that blessed maker of all worlds) संसार-व्याधि-भेषजं पृष्टः (was asked for the remedy for the disease of saṃsāra).

Translation: "So, seated on the golden lotus-petal, I asked the blessed maker of all worlds for the remedy for the disease of saṃsāra."

Pointers for Reflection:

Saṃsāra as a disease, knowledge as medicine. The image of 2.6.43 returns. The Buddha too was called the supreme physician (bhisakko anuttaro).

Verse 2.10.35¶

कथं नाथ महादुःखमयः संसार आगतः ।
कथं च क्षीयते जन्तोरिति पृष्टेन तेन मे ॥ २.१०.३५ ॥

"नाथ (lord), महा-दुःख-मयः संसारः (saṃsāra, full of great sorrow) कथम् आगतः (how did it come)? जन्तोः च कथं क्षीयते (and how does it end for a being)?" इति मे पृष्टेन तेन (asked thus by me, by him) —

Translation: "'Lord, how did this saṃsāra, so full of sorrow, come about, and how does it end for a living being?' When I asked him this —"

Pointers for Reflection:

The two questions of every seeker: origin and ending. Śuka asked the same (2.1.14).

Verse 2.10.36¶

तज्ज्ञानं सुबहु प्रोक्तं यज्ज्ञात्वा पावनं परम् ।
अहं पितुरभिप्रायः किलाधिक इव स्थितः ॥ २.१०.३६ ॥

तत् ज्ञानं सु-बहु प्रोक्तम् (that knowledge was told at great length) यत् ज्ञात्वा (knowing which) परं पावनम् (is supreme purity); अहं (I) पितुः अभिप्रायः (my father's intention) अधिकः इव किल स्थितः (seemed to have even surpassed).

Translation: "— he taught at length the knowledge which, once known, is supreme purification. And I came to stand, as it were, even beyond what my father had intended."

Pointers for Reflection:

The student fulfils the teacher's purpose. Brahmā wanted a teaching for the world; Vasiṣṭha received it so completely that he became its living embodiment. Compare Janaka's words to Śuka (2.1.39–40).

Verse 2.10.37¶

ततो विदितवेद्यं मां निजां प्रकृतिमास्थितम् ।
स उवाच जगत्कर्ता वक्ता सकलकारणम् ॥ २.१०.३७ ॥

ततः (then) जगत्-कर्ता वक्ता सकल-कारणम् सः (he, maker of the world, speaker, cause of all) विदित-वेद्यं (who had known what is to be known) निजां प्रकृतिम् आस्थितम् (established in my own nature) माम् उवाच (said to me):

Translation: "Then he who makes the world and speaks the teaching, the cause of everything, addressed me — for I now understood all there was to understand and stood in my own nature:"

Pointers for Reflection:

Restored. Vasiṣṭha has returned to his own nature (निजा प्रकृति). The curse was a detour, not a loss.

Verse 2.10.38¶

शापेनाज्ञपदं नीत्वा पृच्छकस्त्वं मया कृतः ।
पुत्रास्य ज्ञानसारस्य समस्तजनसिद्धये ॥ २.१०.३८ ॥

"पुत्र (son), मया (by me) शापेन अज्ञ-पदं नीत्वा (bringing you to the state of ignorance by a curse) त्वं पृच्छकः कृतः (you were made a questioner), अस्य ज्ञान-सारस्य (of this essence of knowledge) समस्त-जन-सिद्धये (for the fulfilment of all people)."

Translation: "'Son, I brought you down into ignorance by a curse and made you a questioner, so that this essence of knowledge might bring fulfilment to all people.'"

Pointers for Reflection:

The reason for the curse. Knowledge needs a question to be spoken. Vasiṣṭha's temporary ignorance made the teaching possible — for everyone. Compare Arjuna, whose despair made the Gītā possible, and Rāma, whose despair makes this teaching possible.
Ignorance in service of compassion. Even forgetting can serve the good. Nothing in the teacher's plan is wasted.

Verse 2.10.39¶

इदानीं शान्तशापस्त्वं परं बोधमुपागतः ।
संस्थितोऽहमिवैकान्माऽकनक कनकादिवत् ॥ २.१०.३९ ॥

"इदानीं (now) शान्त-शापः त्वं (you, your curse ended) परं बोधम् उपागतः (have reached supreme awakening); [त्वम्] अहम् इव एकात्मा (one Self, like me) संस्थितः (stand), कनक-आदिवत् (like gold in [ornaments of] gold)."

Translation: "'Now your curse is lifted, and you have reached supreme awakening. You stand as the one Self, as I do — as ornaments made of gold are gold.'"

Pointers for Reflection:

Teacher and student are one. Different forms, same substance — like gold shaped into different ornaments. The Chāndogya: यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं स्यात् — as by knowing one lump of gold, all that is made of gold is known (6.1.5).
Reading note. The second line is partly corrupt in the online text (इवैकान्माऽकनक); the sense — one Self, as gold in its ornaments — is clear.

Verse 2.10.40¶

गच्छेदानीं महीपृष्ठे जम्बूद्वीपान्तरस्थितम् ।
साधो भरतवर्षं त्वं लोकानुग्रहहेतुना ॥ २.१०.४० ॥

"साधो (good one), त्वम् इदानीं (now you) लोक-अनुग्रह-हेतुना (for the sake of grace to the world) मही-पृष्ठे जम्बू-द्वीप-अन्तर-स्थितं भरतवर्षं गच्छ (go to Bhāratavarṣa, on the face of the earth, in Jambūdvīpa)."

Translation: "'Good son, go now to the land of Bhārata, on the face of the earth within Jambūdvīpa, to bring grace to the world.'"

Pointers for Reflection:

Sent to the world. Knowledge, once gained, is to be shared. The bodhisattva ideal: Śāntideva's prayer is to remain for others' sake (see 2.10.43).

Verse 2.10.41¶

तत्र क्रियाकाण्डपरास्त्वया पुत्र महाधिया ।
उपदेश्याः क्रियाकाण्डक्रमेण क्रमशालिना ॥ २.१०.४१ ॥

"पुत्र (son), तत्र (there) क्रिया-काण्ड-पराः (those devoted to ritual action) त्वया महा-धिया क्रम-शालिना (by you, of great intellect, who proceed in due order) क्रिया-काण्ड-क्रमेण उपदेश्याः (are to be taught according to the path of ritual)."

Translation: "'There, son, those devoted to ritual are to be taught by you, wise and methodical as you are, along the path of ritual action.'"

Pointers for Reflection:

Teach each according to his capacity. Those attached to ritual are not to be shocked out of it. The Gītā: न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् — do not unsettle the minds of the unknowing who are attached to action (3.26).
Skilful means. Buddhism calls this upāya-kauśalya — teaching suited to each hearer.

Verse 2.10.42¶

विरक्तचित्ताश्च तथा महाप्राज्ञा विचारिणः ।
उपदेश्यास्त्वया साधो ज्ञानेनानन्ददायिना ॥ २.१०.४२ ॥

"साधो (good one), तथा (likewise) विरक्त-चित्ताः च (those of dispassionate mind) महा-प्राज्ञाः (the very wise) विचारिणः च (and the inquiring) त्वया (by you) आनन्द-दायिना ज्ञानेन उपदेश्याः (are to be taught with the knowledge that gives bliss)."

Translation: "'And likewise, good son, those of dispassionate mind, the very wise and those who inquire, you should teach with the knowledge that gives bliss.'"

Pointers for Reflection:

Rāma belongs here. Dispassionate, wise, inquiring — a description of Rāma. He is the student for whom the highest teaching was intended.
Reading note. The online text prints विरर्क्ताचेत्ताश्च; corrected here to विरक्तचित्ताश्च.

Verse 2.10.43¶

इति तेन नियुक्तोऽहं पित्रा कमलयोनिना ।
इह राघव तिष्ठामि यावद्भूतपरम्परा ॥ २.१०.४३ ॥

राघव (O Rāghava), इति (thus) तेन कमल-योनिना पित्रा नियुक्तः अहं (appointed by that father, the lotus-born) इह तिष्ठामि (I remain here) यावत् भूत-परम्परा (as long as the succession of beings lasts).

Translation: "Rāghava, that is the charge the lotus-born gave me, my father; and so I stay on here, as long as one generation of beings follows another."

Pointers for Reflection:

A vow of staying. Vasiṣṭha remains in the world for its sake, as long as there are beings. Śāntideva's famous prayer: आकाशस्य स्थितिर्यावद्यावच्च जगतः स्थितिः । तावन्मम स्थितिर्भूयाज्जगद्दुःखानि निघ्नतः — as long as space endures and as long as the world endures, so long may I remain, dispelling the sorrows of the world (Bodhicaryāvatāra 10.55).

Verse 2.10.44¶

कर्तव्यमस्ति न ममेह हि किंचिदेव स्थातव्यमित्यतिमना भुवि संस्थितोऽस्मि ।
संशान्तया सततसुप्तधियेह वृत्या कार्यं करोमि न च किंचिदहं करोमि ॥ २.१०.४४ ॥

इह (here) मम हि किंचित् एव कर्तव्यं न अस्ति (there is nothing at all for me to do); "स्थातव्यम्" इति ("I must stay") अतिमनाः भुवि संस्थितः अस्मि (thinking thus I remain on earth, with a mind beyond [the mind]); इह (here) संशान्तया सतत-सुप्त-धिया वृत्त्या (with a disposition fully at peace, as if always asleep) कार्यं करोमि (I do the work) न च अहं किंचित् करोमि (and yet I do nothing).

Translation: "Here there is nothing at all I need to do; I remain on earth only because I am to remain, my mind gone beyond the mind. With a disposition wholly at peace, as if always asleep to the world, I do what is to be done — and yet I do nothing."

Pointers for Reflection:

Action without a doer. This is the state of the free: work goes on, but no one is anxiously doing it. The Gītā: न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि — Pārtha, there is nothing in the three worlds I must do, nothing to gain that I have not gained — yet I continue in action (3.22).
Asleep and awake. "As if always asleep" — asleep to the world's pulls. The Gītā: या निशा सर्वभूतानां तस्यां जागर्ति संयमी — what is night for all beings, in that the self-controlled is awake (2.69).
The model for Rāma. This is what Vasiṣṭha offers Rāma: not escape from the world, but action from inner rest. It resolves Rāma's dilemma of Book 1.