Sarga 11¶
Mumukṣu Prakaraṇa · The royal knowledge, and the four gatekeepers (73 verses)
Sarga 11 at a glance
Why Brahmā sent the teaching, and who is fit to receive it.
- As the ages declined, Brahmā sent Vasiṣṭha and other sages; first works and laws were given, then knowledge was taught to kings — the royal knowledge (2.11.1–2.11.19).
- Rāma's dispassion is causeless and sāttvika, born of his own discernment, by grace; he is soft ground for the seed (2.11.20–2.11.32).
- Only knowledge crosses saṃsāra. Choose a reliable teacher, ask well, and take his words in like cloth takes dye (2.11.33–2.11.56).
- The four gatekeepers of liberation: calm, inquiry, contentment, and the company of the good. Master one, and the others follow (2.11.57–2.11.73).
Verse 2.11.1¶
श्रीवसिष्ठ उवाच ।
एतत्ते कथितं सर्वं ज्ञानावतरणं भुवि ।
मया स्वमीहितं चैव कमलोद्भवचेष्टितम् ॥ २.११.१ ॥
मया (by me) ते (to you) एतत् सर्वं (all this) भुवि ज्ञान-अवतरणं (the descent of knowledge to earth) स्वम् ईहितं च एव (and my own story) कमल-उद्भव-चेष्टितम् (and the doings of the lotus-born) कथितम् (has been told).
Translation: Śrī Vasiṣṭha said: "I have told you all this: how knowledge came down to earth, my own story, and the doings of the lotus-born Brahmā."
Pointers for Reflection:
- The lineage is complete. Vasiṣṭha has shown where his knowledge comes from. Now he turns to the student's readiness to receive it.
Verse 2.11.2¶
तदिदं परमं ज्ञानं श्रोतुमद्य तवानघ ।
भृशमुत्कण्ठितं चेतो महतः सुकृतोदयात् ॥ २.११.२ ॥
अनघ (O sinless one), अद्य (today) तव चेतः (your mind) महतः सुकृत-उदयात् (because of the rising of great merit) इदं परमं ज्ञानं श्रोतुं (to hear this supreme knowledge) भृशम् उत्कण्ठितम् (is intensely eager).
Translation: "Sinless one, today, because great merit has ripened, your mind is intensely eager to hear this supreme knowledge."
Pointers for Reflection:
- Eagerness as merit's fruit. The longing to know is itself a sign of past good. The Gītā: बहूनां जन्मनामन्ते ज्ञानवान्मां प्रपद्यते — at the end of many births the wise one comes to Me (7.19).
Verse 2.11.3¶
श्रीराम उवाच ।
कथं ब्रह्मन्भगवतो लोके ज्ञानावतारणे ।
सर्गादनन्तरं बुद्धिः प्रवृत्ता परमेष्ठिनः ॥ २.११.३ ॥
ब्रह्मन् (O brahmin), सर्गात् अनन्तरं (after creation) भगवतः परमेष्ठिनः बुद्धिः (the mind of the blessed Brahmā) लोके ज्ञान-अवतारणे (to bringing knowledge down into the world) कथं प्रवृत्ता (how did it turn)?
Translation: Śrī Rāma said: "Brahmin, how did the mind of the blessed Brahmā turn, after creation, to bringing knowledge down into the world?"
Pointers for Reflection:
- Why after creation? Rāma asks for the motive in more detail. Vasiṣṭha will place it in the decline of the ages.
- Reading note. The online text prints ब्रह्मन्मगवतो; corrected here to ब्रह्मन्भगवतो.
Verse 2.11.4¶
श्रीवसिष्ठ उवाच ।
परमे ब्रह्मणि ब्रह्मा स्वभाववशतः स्वयम् ।
जातः स्पन्दमयो नित्यमूर्मिरम्बुनिधाविव ॥ २.११.४ ॥
परमे ब्रह्मणि (in the supreme Brahman) ब्रह्मा स्वयं (Brahmā himself) स्वभाव-वशतः (by the force of its own nature) नित्यं स्पन्द-मयः जातः (arose, made of movement), अम्बु-निधौ ऊर्मिः इव (as a wave in the ocean).
Translation: Śrī Vasiṣṭha said: "Brahmā himself arose in the supreme Brahman by its own nature, made of movement, like a wave in the ocean."
Pointers for Reflection:
- Again the wave. Brahmā is a movement of Brahman, not a separate being. Creator and creation are waves of one ocean.
Verse 2.11.5¶
दृष्ट्वैवमातुरं सर्गं सर्गस्य सकलां गतिम् ।
भूतभव्यभविष्यस्थां ददर्श परमेश्वरः ॥ २.११.५ ॥
परमेश्वरः (the supreme lord) एवम् आतुरं सर्गं (creation thus in distress) [च] सर्गस्य भूत-भव्य-भविष्य-स्थां सकलां गतिम् (and the whole course of creation — past, present and future) दृष्ट्वा ददर्श (looked and saw).
Translation: "The supreme lord looked and saw creation in distress, and its whole course in past, present and future."
Pointers for Reflection:
- Seeing the whole. The creator sees the arc of time. What he sees moves him to act.
- Reading note. The online text prints सर्ग … दश; corrected here to सर्गं … ददर्श.
Verse 2.11.6¶
सक्रियाक्रमकालस्य कृतादेः क्षय आगते ।
मोहमालोच्य लोकानां कारुण्यमगमत्प्रभुः ॥ २.११.६ ॥
कृत-आदेः (beginning with the Kṛta age) स-क्रिया-क्रम-कालस्य (the age with its order of works) क्षये आगते (when its decline came) लोकानां मोहम् आलोच्य (seeing the delusion of the people) प्रभुः कारुण्यम् अगमत् (the Lord was moved to compassion).
Translation: "When the Kṛta age, with its ordered way of life, came to its decline, the Lord saw the delusion of the people and was moved to compassion."
Pointers for Reflection:
- The decline of the ages. Kṛta (Satya) is the golden age. As ages decline, order fades and teaching becomes necessary. The Gītā: स कालेनेह महता योगो नष्टः परन्तप — in the long course of time this yoga was lost (4.2).
Verse 2.11.7¶
ततो मामीश्वरः सृष्ट्वा ज्ञानेनायोज्य चासकृत् ।
विससर्ज महीपीठं लोकस्याज्ञानशान्तये ॥ २.११.७ ॥
ततः (then) ईश्वरः (the Lord) मां सृष्ट्वा (creating me) ज्ञानेन च असकृत् आयोज्य (and endowing me again and again with knowledge) लोकस्य अज्ञान-शान्तये (to still the ignorance of the world) मही-पीठं विससर्ज (sent me to the earth).
Translation: "So the Lord created me, filled me again and again with knowledge, and sent me down to the earth to still the world's ignorance."
Pointers for Reflection:
- A mission. Vasiṣṭha's presence on earth has a purpose: to end ignorance. A teacher is a sent one.
Verse 2.11.8¶
यथाहं प्रहितस्तेन तथान्ये च महर्षयः ।
सनत्कुमारप्रमुखा नारदाद्याश्च भूरिशः ॥ २.११.८ ॥
यथा अहं तेन प्रहितः (as I was sent by him) तथा अन्ये च महर्षयः (so were other great sages) सनत्कुमार-प्रमुखाः (led by Sanatkumāra) नारद-आद्याः च (Nārada and others) भूरिशः (many).
Translation: "I was not the only one sent. Many other great seers went too — Sanatkumāra at their head, and Nārada, and more besides."
Pointers for Reflection:
- Sanatkumāra and Nārada. In the Chāndogya Upaniṣad (Book 7), Sanatkumāra teaches Nārada the knowledge of the Self. Teachers of the same lineage.
Verse 2.11.9¶
क्रियाक्रमेण पुण्येन तथा ज्ञानक्रमेण च ।
मनोमोहामयोन्नद्धमुद्धर्तुं लोकमीरिताः ॥ २.११.९ ॥
मनो-मोह-आमय-उन्नद्धं लोकम् (the world, bound by the disease of the mind's delusion) पुण्येन क्रिया-क्रमेण (by the holy path of works) तथा ज्ञान-क्रमेण च (and by the path of knowledge) उद्धर्तुम् ईरिताः (they were sent to lift up).
Translation: "They were sent to lift up the world, bound by the sickness of delusion, through the holy path of works and the path of knowledge."
Pointers for Reflection:
- Two paths. Works for those who need them, knowledge for those ready. The Gītā: लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ । ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् — in this world a twofold path was taught of old: knowledge for the contemplative, works for the active (3.3).
Verse 2.11.10¶
महर्षिभिस्ततस्तैस्तैः क्षीणे कृतयुगे पुरा ।
क्रमात्क्रियाक्रमे शुद्धे पृथिव्या तनुतां गते ॥ २.११.१० ॥
पुरा (long ago) कृत-युगे क्षीणे (when the Kṛta age had passed) क्रमात् (gradually) पृथिव्याः शुद्धे क्रिया-क्रमे (the pure order of works on earth) तनुतां गते (having grown thin) — ततः तैः तैः महर्षिभिः (then, by those great sages) —
Translation: "In the distant past, once the Kṛta age was over and the clean order of rites on earth had little by little worn thin, those sages —"
Pointers for Reflection:
- Decline is gradual. No sudden fall; a slow thinning. So too in a single life: neglect works slowly.
Verse 2.11.11¶
क्रियाक्रमविधानार्थं मर्यादानियमाय च ।
पृथग्देशविभागेन भूपालाः परिकल्पिताः ॥ २.११.११ ॥
क्रिया-क्रम-विधान-अर्थं (to establish the order of works) मर्यादा-नियमाय च (and to regulate proper bounds) पृथक्-देश-विभागेन (by dividing the land into separate regions) भूपालाः परिकल्पिताः (kings were set up).
Translation: "— to establish the order of works and to keep society within its bounds, divided the land into regions and set up kings."
Pointers for Reflection:
- Kingship as service. Kings exist to uphold order (मर्यादा). Rāma, the future king, hears that his office was founded by sages for the people's good.
Verse 2.11.12¶
बहूनि स्मृतिशास्त्राणि यज्ञशास्त्राणि चावनौ ।
धर्मकामार्थसिद्ध्यर्थं कल्पितान्युचितान्यथ ॥ २.११.१२ ॥
अथ (then) अवनौ (on earth) बहूनि उचितानि स्मृति-शास्त्राणि (many fitting texts of law) यज्ञ-शास्त्राणि च (and texts on sacrifice) धर्म-काम-अर्थ-सिद्धि-अर्थं कल्पितानि (were composed for the attainment of dharma, pleasure and wealth).
Translation: "Then many fitting books of law and of sacrifice were composed on earth, for the attainment of dharma, pleasure and prosperity."
Pointers for Reflection:
- Three aims, then a fourth. Dharma, artha, kāma are the worldly aims. Mokṣa, the fourth, needs something more — knowledge.
Verse 2.11.13¶
कालचक्रे वहत्यस्मिंस्ततो विगलिते क्रमे ।
प्रत्यहं भोजनपरे जने शाल्यर्जनोन्मुखे ॥ २.११.१३ ॥
अस्मिन् काल-चक्रे वहति (as this wheel of time turned) ततः क्रमे विगलिते (and the order fell apart) जने प्रत्यहं भोजन-परे (with people every day intent on food) शालि-अर्जन-उन्मुखे (concerned only with getting rice) —
Translation: "As the wheel of time turned on and that order fell apart, people became intent day by day on food, concerned only with earning their rice —"
Pointers for Reflection:
- When life shrinks to survival. A society busy only with getting and eating has lost its higher aims. The Buddha's term for such living is āmisa, the material, as opposed to dhamma.
Verse 2.11.14¶
द्वन्द्वानि संप्रवृत्तानि विषयार्थे महीभुजाम् ।
दण्ड्यतां संप्रयातानि भूतानि भूवि भूरिशः ॥ २.११.१४ ॥
मही-भुजां (among kings) विषय-अर्थे (for territory) द्वन्द्वानि संप्रवृत्तानि (conflicts arose); भुवि (on earth) भूरिशः भूतानि (many beings) दण्ड्यतां संप्रयातानि (came to deserve punishment).
Translation: "— kings began to quarrel over territory, and many beings on earth fell into wrongdoing that called for punishment."
Pointers for Reflection:
- Conflict over land. Greed at the top, disorder below. The pattern of every declining age.
Verse 2.11.15¶
ततो युद्धं विना भूपा महीं पालयितुं क्षमाः ।
न समर्थास्तदा याताः प्रजाभिः सह दैन्यताम् ॥ २.११.१५ ॥
ततः (then) भूपाः (kings) युद्धं विना (without war) महीं पालयितुं क्षमाः समर्थाः न (were not able to protect the earth); तदा प्रजाभिः सह दैन्यतां याताः (then they fell into misery along with their people).
Translation: "Then kings could no longer protect the earth without war, and they fell into misery together with their people."
Pointers for Reflection:
- Kings too suffer. Power does not exempt from misery. This is the background from which Rāma himself has recoiled (1.12–1.31).
- Reading note. The online text prints युद्ध … मही … समथोः; corrected here to युद्धं … महीं … समर्थाः.
Verse 2.11.16¶
तेषां दैन्यापनोदार्थं सम्यग्दृष्टिक्रमाय च ।
ततोऽस्मदादिभिः प्रोक्ता महत्यो ज्ञानदृष्टयः ॥ २.११.१६ ॥
ततः (then) तेषां दैन्य-अपनोद-अर्थं (to remove their misery) सम्यक्-दृष्टि-क्रमाय च (and for right understanding) अस्मत्-आदिभिः (by us and others) महत्यः ज्ञान-दृष्टयः प्रोक्ताः (great insights of knowledge were taught).
Translation: "Then, to remove their misery and give them right understanding, we and others taught great insights of knowledge."
Pointers for Reflection:
- Knowledge for kings. The teaching is offered not to escape kingship but to make kings wise. सम्यग्दृष्टि — "right view" — is also the first limb of the Buddha's eightfold path.
Verse 2.11.17¶
अध्यात्मविद्या तेनेयं पूर्वं राजसु वर्णिता ।
तदनु प्रसृता लोके राजविद्येत्युदाहृता ॥ २.११.१७ ॥
तेन (so) इयम् अध्यात्म-विद्या (this knowledge of the Self) पूर्वं राजसु वर्णिता (was first taught among kings); तत्-अनु (afterwards) लोके प्रसृता (it spread in the world) "राज-विद्या" इति उदाहृता (and was called "the royal knowledge").
Translation: "That is why this knowledge of the Self was first expounded to kings. Later it travelled across the world, and people named it the royal knowledge."
Pointers for Reflection:
- Royal knowledge. The Gītā: राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् — this is the royal knowledge, the royal secret, the supreme purifier (9.2). And: एवं परम्पराप्राप्तमिमं राजर्षयो विदुः — handed down in succession, the royal sages knew it (4.2). In the Upaniṣads, kings like Janaka, Ajātaśatru and Pravāhaṇa teach brahmins.
Verse 2.11.18¶
राजविद्या राजगुह्यमध्यात्मज्ञानमुत्तमम् ।
ज्ञात्वा राघव राजानः परां निर्दुःखतां गताः ॥ २.११.१८ ॥
राघव (O Rāghava), राजानः (kings) राज-विद्यां राज-गुह्यम् उत्तमम् अध्यात्म-ज्ञानं ज्ञात्वा (knowing the royal knowledge, the royal secret, the supreme knowledge of the Self) परां निर्दुःखतां गताः (reached the highest freedom from sorrow).
Translation: "Rāghava, once they had grasped this kingly learning, this kingly secret, the knowledge of the Self that stands above all others, kings passed beyond sorrow altogether."
Pointers for Reflection:
- Freedom for those who rule. Kings need not abandon their thrones to be free. The verse speaks directly to Rāma's situation.
Verse 2.11.19¶
अथ राजस्वतीतेषु बहुष्वमलकीर्तिषु ।
अस्माद्दशरथाद्राम जातोऽद्य त्वमिहावनौ ॥ २.११.१९ ॥
अथ (now) राम (O Rāma), बहुषु अमल-कीर्तिषु राजसु अतीतेषु (after many kings of spotless fame have passed) अस्मात् दशरथात् (from this Daśaratha) अद्य त्वम् इह अवनौ जातः (you have now been born here on earth).
Translation: "Many kings of untarnished name have come and gone since then, Rāma; and now you have been born into the world as the son of this Daśaratha."
Pointers for Reflection:
- Rāma in the line. He stands at the end of a long line of royal sages. The knowledge is his inheritance.
Verse 2.11.20¶
तव चातिप्रसन्नेऽस्मिञ्जातं मनसि पावनम् ।
निर्निमित्तमिदं चारु वैराग्यमरिमर्दन ॥ २.११.२० ॥
अरि-मर्दन च (and, O crusher of foes) तव अस्मिन् अति-प्रसन्ने मनसि (in this very clear mind of yours) इदं पावनं चारु (this pure, beautiful) निर्निमित्तं वैराग्यं जातम् (causeless dispassion has arisen).
Translation: "And in your very clear mind, crusher of foes, this pure and beautiful dispassion has arisen without any outer cause."
Pointers for Reflection:
- Causeless dispassion. Rāma's dispassion was not triggered by loss or pain; it rose from reflection (1.3–1.5). This is its special worth.
Verse 2.11.21¶
सर्वस्यैव हि सर्वस्य साधोरपि विवेकिनः ।
निमित्तपूर्वं वैराग्यं जायते राम राजसम् ॥ २.११.२१ ॥
राम (O Rāma), सर्वस्य एव हि सर्वस्य (for everyone without exception) साधोः अपि विवेकिनः (even a good and discerning person) निमित्त-पूर्वं वैराग्यं (dispassion with a cause) राजसं जायते (arises as rājasa).
Translation: "Rāma, when dispassion is set off by some outward event, it carries the stamp of rajas — for anyone at all, even a good and discerning person."
Pointers for Reflection:
- Three qualities of dispassion. Dispassion born of a blow — a loss, a disappointment — is rājasa: real but restless, mixed with pain. It may fade when life improves.
Verse 2.11.22¶
इदं त्वपूर्वमुत्पन्नं चमत्कारकरं परम् ।
तवानिमित्तं वैराग्यं सात्त्विकं स्वविवेकजम् ॥ २.११.२२ ॥
तु (but) तव (your) इदम् अपूर्वम् उत्पन्नं (this unprecedented, arisen) चमत्कार-करं परम् (wondrous, supreme) अनिमित्तं (causeless) सात्त्विकं (sāttvika) स्व-विवेक-जं वैराग्यम् (dispassion born of your own discernment) —
Translation: "But yours is unprecedented and wonderful: a causeless, sāttvika dispassion, born of your own discernment."
Pointers for Reflection:
- Sāttvika dispassion. Born not of pain but of clear seeing. It is stable because it does not depend on circumstances. The Gītā's three-fold analysis of the guṇas (Chapters 14, 17, 18) underlies this distinction.
- Reading note. The first line is short in the online text; it is read as इदं त्वपूर्वमुत्पन्नं चमत्कारकरं परम्, completing the metre.
Verse 2.11.23¶
बीभत्सं विषयं दृष्ट्वा को नाम न विरज्यते ।
सतामुत्तमवैराग्यं विवेकादेव जायते ॥ २.११.२३ ॥
बीभत्सं विषयं दृष्ट्वा (seeing a repulsive object) कः नाम न विरज्यते (who does not turn away)? सताम् उत्तम-वैराग्यं (the highest dispassion of the good) विवेकात् एव जायते (arises from discernment alone).
Translation: "Who would not turn away after seeing something repulsive? But the highest dispassion of the good arises from discernment alone."
Pointers for Reflection:
- Disgust is not dispassion. Turning away from what is ugly is natural; turning away from what is attractive, because one sees through it, is wisdom.
Verse 2.11.24¶
ते महान्तो महाप्राज्ञा निमित्तेन विनैव हि ।
वैराग्यं जायते येषां तेषां ह्यमलमानसम् ॥ २.११.२४ ॥
ते महान्तः महा-प्राज्ञाः (they are great, very wise) येषां निमित्तेन विना एव (in whom without any cause) वैराग्यं जायते (dispassion arises); तेषां हि अमल-मानसम् (theirs indeed is a pure mind).
Translation: "Great and very wise are those in whom dispassion arises without any cause; theirs is truly a pure mind."
Pointers for Reflection:
- A sign of purity. Causeless dispassion shows a mind already cleansed by past practice. The Gītā on the one fallen from yoga: तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम् — there he regains the understanding of his former life (6.43).
Verse 2.11.25¶
स्वविवेकचमत्कारपरामर्शविरक्तया ।
राजते हि धिया जन्तुर्युवेव वरमालया ॥ २.११.२५ ॥
हि (indeed) जन्तुः (a person) स्व-विवेक-चमत्कार-परामर्श-विरक्तया धिया (with a mind dispassionate through reflecting on the wonder of its own discernment) राजते (shines), युवा वर-मालया इव (like a young man with a fine garland).
Translation: "Dispassion that comes from pondering the wonder of one's own discernment sets a person shining, like a young man wearing a splendid garland."
Pointers for Reflection:
- Dispassion as adornment. Not grim deprivation but beauty. The free mind is attractive, like a youth wearing flowers.
Verse 2.11.26¶
परामृश्य विवेकेन संसाररचनामिमाम् ।
वैराग्यं येऽधिगच्छन्ति त एव पुरुषोत्तमाः ॥ २.११.२६ ॥
ये (those who) इमां संसार-रचनां (this arrangement of saṃsāra) विवेकेन परामृश्य (examining with discernment) वैराग्यम् अधिगच्छन्ति (reach dispassion), ते एव पुरुष-उत्तमाः (they alone are the best of persons).
Translation: "Those who examine the arrangement of saṃsāra with discernment and reach dispassion are the best of persons."
Pointers for Reflection:
- Examination, not reaction. The mark of the best is that their detachment comes from looking, not from being hurt.
Verse 2.11.27¶
स्वविवेकवशादेव विचार्येदं पुनःपुनः ।
इन्द्रजालं परित्याज्यं सबाह्याभ्यन्तरं बलात् ॥ २.११.२७ ॥
स्व-विवेक-वशात् एव (by the power of one's own discernment alone) इदं पुनः पुनः विचार्य (reflecting on this again and again) स-बाह्य-अभ्यन्तरम् इन्द्रजालं (this magic show, outer and inner) बलात् परित्याज्यम् (must be firmly given up).
Translation: "By one's own discernment alone, reflecting on it again and again, this magic show, outer and inner, must be firmly given up."
Pointers for Reflection:
- Outer and inner. Not only the world's objects but the mind's own shows — thoughts, moods, self-images. Both are इन्द्रजाल, conjuring.
Verse 2.11.28¶
श्मशानमापदं दैन्यं दृष्ट्वा को न विरज्यते ।
तद्वैराग्यं परं श्रेयः स्वतो यदभिजायते ॥ २.११.२८ ॥
श्मशानम् आपदं दैन्यं दृष्ट्वा (seeing a cremation ground, a calamity, misery) कः न विरज्यते (who does not turn away)? तत् वैराग्यं परं श्रेयः (that dispassion is the highest good) यत् स्वतः अभिजायते (which arises of itself).
Translation: "Who does not feel detached after seeing a cremation ground, a disaster or misery? But the dispassion that is supreme is the one that arises of itself."
Pointers for Reflection:
- Cremation-ground dispassion. Indian tradition calls it श्मशान-वैराग्य: strong at the funeral, gone by dinner. Real dispassion stays.
Verse 2.11.29¶
अकृत्रिमविरागत्वं महत्त्वमलमागतः ।
योग्योऽसि ज्ञानसारस्य बीजस्येव मृदुस्थलम् ॥ २.११.२९ ॥
[त्वम्] अकृत्रिम-विरागत्वं (unforced dispassion) अलं महत्त्वम् आगतः (and true greatness, have attained); [त्वं] ज्ञान-सारस्य योग्यः असि (you are fit for the essence of knowledge), बीजस्य मृदु-स्थलम् इव (as soft ground for a seed).
Translation: "You have reached an unforced dispassion and true greatness. You are fit for the essence of knowledge, as soft ground is fit for a seed."
Pointers for Reflection:
- Prepared soil. The teacher's seed needs soft ground. The Buddha's parable of the sower makes the same distinction between soils (Saṃyutta Nikāya 42.7).
Verse 2.11.30¶
प्रसादात्परमेशस्य नाथस्य परमात्मनः ।
त्वादृशस्य शुभा बुद्धिर्विवेकमनुधावति ॥ २.११.३० ॥
परम-ईशस्य नाथस्य परम-आत्मनः प्रसादात् (by the grace of the supreme Lord, the protector, the supreme Self) त्वादृशस्य शुभा बुद्धिः (the good intellect of one like you) विवेकम् अनुधावति (follows discernment).
Translation: "Through the grace of the supreme Lord, the guardian, the highest Self, a fine mind like yours keeps running after discernment."
Pointers for Reflection:
- Grace, after all. After so much on effort, Vasiṣṭha names grace (प्रसाद). The two are not rivals: effort prepares, grace fulfils. The Kaṭha: यमेवैष वृणुते तेन लभ्यः — it is attained by the one whom it chooses (1.2.23).
- Effort and grace together. Śāntideva's path too joins heroic effort with deep reliance on the Buddhas' blessing.
Verse 2.11.31¶
क्रियाक्रमेण महता तपसा नियमेन च ।
दानेन तीर्थयात्राभिश्चिरकालं विवेकतः ॥ २.११.३१ ॥
महता क्रिया-क्रमेण (by a great course of works) तपसा नियमेन च (by austerity and discipline) दानेन (by giving) तीर्थ-यात्राभिः (by pilgrimages) चिर-कालं (over a long time) विवेकतः (and by discernment) —
Translation: "By a long round of rites and works, by austerity, by self-discipline, by giving and by pilgrimage, carried on for many years, and by discernment —"
Pointers for Reflection:
- The preparation. All that Brahmā created as first remedies (2.10.19) does its work here: it purifies, slowly.
Verse 2.11.32¶
दुष्कृते क्षयमापन्ने परमार्थविचारणे ।
काकतालीययोगेन बुद्धिर्जन्तोः प्रवर्तते ॥ २.११.३२ ॥
दुष्कृते क्षयम् आपन्ने (when wrongdoing has been worn away) परमार्थ-विचारणे (in the inquiry into the highest truth) काक-तालीय-योगेन (as if by chance, like the crow and the palm fruit) जन्तोः बुद्धिः प्रवर्तते (a person's mind sets out).
Translation: "— when wrongdoing has been worn away, the mind sets out, as if by chance, on the inquiry into the highest truth."
Pointers for Reflection:
- काकतालीय. A crow lands on a palm tree just as a fruit falls: the coincidence looks like chance. So the turn to inquiry seems sudden, but it rests on long preparation.
Verse 2.11.33¶
क्रियापरास्तावदलं चक्रावर्तिभिरावृताः ।
भ्रमन्तीह जना यावन्न पश्यन्ति परं पदम् ॥ २.११.३३ ॥
इह (here) क्रिया-पराः (those devoted to works) चक्र-आवर्तिभिः आवृताः (caught in revolving cycles) जनाः तावत् अलं भ्रमन्ति (people wander on and on) यावत् परं पदं न पश्यन्ति (until they see the highest state).
Translation: "Here people devoted only to works wander on and on, caught in revolving cycles, until they see the highest state."
Pointers for Reflection:
- Works alone go in circles. Good karma brings good births, which bring more karma. Only seeing breaks the circle.
Verse 2.11.34¶
यथाभूतमिदं दृष्ट्वा संसारं तन्मयीं धियम् ।
परित्यज्य परं यान्ति निरालाना गजा इव ॥ २.११.३४ ॥
इदं संसारं यथाभूतं दृष्ट्वा (seeing this saṃsāra as it is) तत्-मयीं धियं परित्यज्य (giving up the mind absorbed in it) परं यान्ति (they go to the highest), निरालानाः गजाः इव (like elephants freed from their tethering-posts).
Translation: "They look at saṃsāra for what it is, drop the mind that was steeped in it, and pass on to the highest, like elephants loosed from their tethering-posts."
Pointers for Reflection:
- यथाभूत. "As it is" — the very word of the Buddhist ideal yathābhūta-ñāṇadassana, knowing and seeing things as they are.
Verse 2.11.35¶
विषमेयमनन्तेह राम संसारसंसृतिः ।
देहयुक्तो महाजन्तुर्विना ज्ञानं न पश्यति ॥ २.११.३५ ॥
राम (O Rāma), इह (here) इयम् अनन्ता विषमा संसार-संसृतिः (this endless, hard course of saṃsāra); देह-युक्तः महा-जन्तुः (even a great being in a body) ज्ञानं विना न पश्यति (does not see without knowledge).
Translation: "Rāma, this course of saṃsāra is endless and hard. Even a great being in a body cannot see through it without knowledge."
Pointers for Reflection:
- Knowledge is the eye. Greatness of birth or power does not help. Only knowledge sees.
Verse 2.11.36¶
ज्ञानयुक्तिप्लवेनैव संसाराब्धिं सुदुस्तरम् ।
महाधियः समुत्तीर्णा निमेषेण रघूद्वह ॥ २.११.३६ ॥
रघु-उद्वह (O best of the Raghus), महा-धियः (the great-minded) ज्ञान-युक्ति-प्लवेन एव (by the raft of knowledge and method alone) सु-दुस्तरं संसार-अब्धिं (the ocean of saṃsāra, so hard to cross) निमेषेण समुत्तीर्णाः (have crossed in a moment).
Translation: "Best of the Raghus, the great-minded have crossed the ocean of saṃsāra, so hard to cross, in a moment, by the raft of knowledge and right method."
Pointers for Reflection:
- The raft of knowledge. The Gītā: सर्वं ज्ञानप्लवेनैव वृजिनं संतरिष्यसि — by the raft of knowledge alone you will cross all evil (4.36). In a moment — because knowledge does not travel, it sees.
Verse 2.11.37¶
तामिमां ज्ञानयुक्तिं त्वं संसाराम्भोधितारिणीम् ।
शृणुष्वावहितो बुद्ध्या नित्यावहितया तया ॥ २.११.३७ ॥
त्वं (you) तां इमां संसार-अम्भोधि-तारिणीं ज्ञान-युक्तिं (this method of knowledge that carries one across the ocean of saṃsāra) नित्य-अवहितया तया बुद्ध्या (with that ever-attentive mind) अवहितः शृणुष्व (listen attentively).
Translation: "So listen with care, with your ever-attentive mind, to this method of knowledge that carries one across the ocean of saṃsāra."
Pointers for Reflection:
- Attention again. The quality of listening determines what is heard.
Verse 2.11.38¶
यस्मादनन्तसंरम्भा जागत्यो दुःखभीतयः ।
चिरायान्तर्दहन्त्येता विना युक्तिमनिन्दिताम् ॥ २.११.३८ ॥
यस्मात् (because) अनिन्दितां युक्तिं विना (without this faultless method) एताः अनन्त-संरम्भाः जागत्यः दुःख-भीतयः (these endless, agitating worldly sorrows and fears) चिराय अन्तः दहन्ति (burn within for a long time).
Translation: "For without this faultless method, the endless agitations of the world, its sorrows and fears, burn within for a long time."
Pointers for Reflection:
- Burning within. Rāma knows this burning (1.12–1.31). The teaching is the cooling water.
Verse 2.11.39¶
शीतवातातपादीनि द्वन्द्वदुःखानि राघव ।
ज्ञानशक्तिं विना केन सह्यतां यान्ति साधुषु ॥ २.११.३९ ॥
राघव (O Rāghava), ज्ञान-शक्तिं विना (without the power of knowledge) शीत-वात-आतप-आदीनि द्वन्द्व-दुःखानि (the pains of the pairs, such as cold, wind and heat) साधुषु केन सह्यतां यान्ति (how can even the good bear them)?
Translation: "Rāghava, without the power of knowledge, how could even good people bear the pains of the opposites — cold, wind, heat and the rest?"
Pointers for Reflection:
- Enduring the opposites. The Gītā: मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत — contacts of the senses bring cold and heat, pleasure and pain; they come and go; endure them (2.14). Knowledge gives the strength to endure.
Verse 2.11.40¶
आपतन्ति प्रतिपदं यथाकालं दहन्ति च ।
दुःखचिन्ता नरं मूढं तृणमग्निशिखा इव ॥ २.११.४० ॥
दुःख-चिन्ताः (sorrows and worries) मूढं नरं (a foolish man) प्रति-पदं यथा-कालं च (at every step and in their time) आपतन्ति दहन्ति च (fall on and burn), तृणम् अग्नि-शिखाः इव (as flames burn grass).
Translation: "Sorrows and worries fall upon the foolish at every step and in due time burn them, as flames burn dry grass."
Pointers for Reflection:
- Dry grass. The ignorant mind is dry fuel; every spark catches.
Verse 2.11.41¶
प्राज्ञं विज्ञातविज्ञेयं सम्यग्दर्शनमाधयः ।
न दहन्ति वनं वर्षासिक्तमग्निशिखा इव ॥ २.११.४१ ॥
आधयः (mental afflictions) प्राज्ञं विज्ञात-विज्ञेयं सम्यक्-दर्शनम् (the wise, who has known what is to be known and sees rightly) न दहन्ति (do not burn), वर्षा-सिक्तं वनम् अग्नि-शिखाः इव (as flames do not burn a rain-soaked forest).
Translation: "But mental afflictions do not burn the wise, who know what is to be known and see rightly — as flames cannot burn a forest soaked with rain."
Pointers for Reflection:
- The rain-soaked forest. Knowledge does not stop troubles from coming; it stops them from catching fire.
Verse 2.11.42¶
आधिव्याधिपरावर्ते संसारमरुमारुते ।
क्षुभितेऽपि न तत्त्वज्ञो भज्यते कल्पवृक्षवत् ॥ २.११.४२ ॥
आधि-व्याधि-परावर्ते (whirling with mental and bodily ills) संसार-मरु-मारुते (the desert wind of saṃsāra) क्षुभिते अपि (even when it rages) तत्त्व-ज्ञः न भज्यते (the knower of truth is not broken), कल्प-वृक्षवत् (like the wish-fulfilling tree).
Translation: "Even when the desert wind of saṃsāra rages, whirling with ills of mind and body, the knower of truth is not broken, like the wish-fulfilling tree."
Pointers for Reflection:
- The Gītā: यस्मिन्स्थितो न दुःखेन गुरुणापि विचाल्यते — established there, one is not moved even by great sorrow (6.22).
Verse 2.11.43¶
तत्त्वं ज्ञातुमतो यत्नाद्धीमानेव हि धीमता ।
प्रामाणिकः प्रबुद्धात्मा प्रष्टव्यः प्रणयान्वितम् ॥ २.११.४३ ॥
अतः (therefore) तत्त्वं ज्ञातुं (to know the truth) धीमता (by a thoughtful person) यत्नात् (with effort) धीमान् एव हि (one who is truly wise) प्रामाणिकः (reliable) प्रबुद्ध-आत्मा (awakened) प्रणय-अन्वितं प्रष्टव्यः (should be asked, with affection).
Translation: "So to know the truth, a thoughtful person should make the effort to question one who is truly wise, reliable and awakened — and ask with affection."
Pointers for Reflection:
- How to choose and approach a teacher. Wise, reliable (प्रामाणिक), awakened; and approach with प्रणय, warmth and trust. The Muṇḍaka: तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् — to know it, let him go, fuel in hand, to a teacher learned and established in Brahman (1.2.12).
Verse 2.11.44¶
प्रामाणिकस्य पृष्टस्य वक्तुरुत्तमचेतसः ।
यत्नेन वचनं ग्राह्यमंशुकेनेव कुङ्कुमम् ॥ २.११.४४ ॥
प्रामाणिकस्य पृष्टस्य वक्तुः उत्तम-चेतसः (of a reliable speaker of noble mind, once asked) वचनं यत्नेन ग्राह्यम् (the word should be taken in with care), अंशुकेन कुङ्कुमम् इव (as fine cloth takes saffron dye).
Translation: "Once you have asked a reliable speaker of noble mind, take in his words with care, as fine cloth takes in saffron dye."
Pointers for Reflection:
- Absorb like cloth absorbs dye. Not just hearing but soaking. The colour of the teaching should enter every thread.
Verse 2.11.45¶
अतत्त्वज्ञमनादेयवचनं वाग्विदां वर ।
यः पृच्छति नरं तस्मान्नास्ति मूढतरोऽपरः ॥ २.११.४५ ॥
वाग्विदां वर (O best of speakers), यः (whoever) अतत्त्व-ज्ञम् अनादेय-वचनं नरं पृच्छति (asks a man who does not know the truth and whose words are not worth taking), तस्मात् अपरः मूढतरः न अस्ति (there is no one more foolish than him).
Translation: "Best of speakers, no one is more foolish than one who seeks guidance from a man who does not know the truth and whose words are not worth taking."
Pointers for Reflection:
- The blind leading the blind. The Kaṭha: अन्धेनैव नीयमाना यथान्धाः — like the blind led by the blind (1.2.5).
Verse 2.11.46¶
प्रामाणिकस्य तज्ज्ञस्य वक्तुः पृष्टस्य यत्नतः ।
नानुतिष्ठति यो वाक्यं नान्यस्तस्मान्नराधमः ॥ २.११.४६ ॥
यः (whoever) प्रामाणिकस्य तत्-ज्ञस्य वक्तुः (of a reliable speaker who knows That) यत्नतः पृष्टस्य (carefully asked) वाक्यं न अनुतिष्ठति (does not act on the word), तस्मात् अन्यः नराधमः न (there is no lower man than him).
Translation: "And there is no lower man than one who carefully asks a reliable speaker who knows the truth, and then does not act on what he says."
Pointers for Reflection:
- Asking without following. Worse than not asking. Hearing obliges.
Verse 2.11.47¶
अज्ञतातज्ज्ञते पूर्वं वक्तुर्निर्णीय कार्यतः ।
यः करोति नरः प्रश्नं प्रच्छकः स महामतिः ॥ २.११.४७ ॥
यः नरः (the person who) पूर्वं (first) वक्तुः अज्ञता-तत्-ज्ञते (the speaker's ignorance or knowledge) कार्यतः निर्णीय (judging by his conduct) प्रश्नं करोति (asks his question), सः प्रच्छकः महामतिः (he is a wise questioner).
Translation: "The wise questioner first judges from the speaker's conduct whether he knows or not, and then asks."
Pointers for Reflection:
- Test the teacher. Not by his words but by his conduct (कार्यतः). The Buddha told the Kālāmas to test teachings by their fruits in life (Aṅguttara Nikāya 3.65).
Verse 2.11.48¶
अनिर्णीय प्रवक्तारं बालः प्रश्नं करोति यः ।
अधमः प्रच्छकः स स्यान्न महार्थस्य भाजनम् ॥ २.११.४८ ॥
यः बालः (the childish one who) प्रवक्तारम् अनिर्णीय (without judging the speaker) प्रश्नं करोति (asks), सः अधमः प्रच्छकः स्यात् (he is a poor questioner) न महा-अर्थस्य भाजनम् (and not a vessel for great meaning).
Translation: "The one who blurts out his question like a child, without first weighing up the speaker, is a poor questioner and no fit vessel for deep truth."
Pointers for Reflection:
- Discernment begins before the question. Choosing whom to ask is part of the inquiry.
Verse 2.11.49¶
पूर्वापरसमाधानक्षमबुद्धावनिन्दिते ।
पृष्टं प्राज्ञेन वक्तव्यं नाधमे पशुधर्मिणि ॥ २.११.४९ ॥
प्राज्ञेन (by the wise) पृष्टं (what is asked) पूर्व-अपर-समाधान-क्षम-बुद्धौ अनिन्दिते (to a faultless one whose mind can reconcile what comes before and after) वक्तव्यम् (should be answered), न अधमे पशु-धर्मिणि (not to a base one of animal nature).
Translation: "The wise should answer a question when it comes from a faultless person whose mind can connect what comes before and after — not from one who is base and beast-like."
Pointers for Reflection:
- Teacher's discernment too. Teaching must suit the hearer. Compare 2.2.20–21.
Verse 2.11.50¶
प्रामाणिकार्थयोग्यत्वं प्रच्छकस्याविचार्य च ।
यो वक्ति तमिह प्राज्ञाः प्राहुर्मूढतरं नरम् ॥ २.११.५० ॥
यः (whoever) प्रच्छकस्य प्रामाणिक-अर्थ-योग्यत्वम् अविचार्य च (without considering the questioner's fitness for authoritative truth) वक्ति (speaks), तम् इह प्राज्ञाः मूढतरं नरं प्राहुः (the wise here call him a great fool).
Translation: "And one who speaks without considering whether the questioner is fit for real truth, the wise call a great fool."
Pointers for Reflection:
- Responsibility on both sides. A teacher who pours pearls before the unready wastes them and may harm the hearer.
Verse 2.11.51¶
त्वमतीव गुणश्लाघी प्रच्छको रघुनन्दन ।
अहं च वक्तुं जानामि समो योगोऽयमावयोः ॥ २.११.५१ ॥
रघुनन्दन (O joy of the Raghus), त्वम् अतीव गुण-श्लाघी प्रच्छकः (you are a questioner who greatly values virtue); अहं च वक्तुं जानामि (and I know how to speak); आवयोः अयं योगः समः (this meeting of ours is well matched).
Translation: "Joy of the Raghus, you are a questioner who truly values virtue, and I know how to speak. This meeting of ours is a good match."
Pointers for Reflection:
- A matched pair. The Kaṭha: आश्चर्यो वक्ता कुशलोऽस्य लब्धा — wonderful is the one who speaks of it, skilled the one who grasps it (1.2.7). Both are needed.
Verse 2.11.52¶
यदहं वच्मि तद्यत्नात्त्वया शब्दार्थकोविद ।
एतद्वस्त्विति निर्णीय हृदि कार्यमखण्डितम् ॥ २.११.५२ ॥
शब्द-अर्थ-कोविद (O expert in words and meanings), यत् अहं वच्मि (what I say) तत् (that) त्वया (by you) "एतत् वस्तु" इति निर्णीय (deciding "this is real") यत्नात् हृदि अखण्डितं कार्यम् (should be carefully held in your heart, unbroken).
Translation: "You who understand words and their meanings: whatever I say, once you have judged 'this is true', hold it carefully in your heart, whole and unbroken."
Pointers for Reflection:
- Judge, then hold. First test; then keep. Neither blind acceptance nor endless doubt.
Verse 2.11.53¶
महानसि विरक्तोऽसि तत्त्वज्ञोऽसि जनस्थितौ ।
त्वयि चोक्तं लगत्यन्तः कुङ्कुमाम्बु यथांशुके ॥ २.११.५३ ॥
त्वं महान् असि (you are great) विरक्तः असि (you are dispassionate) जन-स्थितौ तत्त्व-ज्ञः असि (you know the truth of the world's ways); त्वयि च उक्तम् (and what is said to you) अन्तः लगति (sinks in) कुङ्कुम-अम्बु यथा अंशुके (as saffron-water into cloth).
Translation: "You are great, you are dispassionate, you understand the ways of the world. What is said to you sinks in, like saffron water into cloth."
Pointers for Reflection:
- The saffron image again (v. 44). Vasiṣṭha tells Rāma he is already the right kind of cloth.
Verse 2.11.54¶
उक्तावधानपरमा परमार्थविवेचिनी ।
विशत्यर्थं तव प्रज्ञा जलमध्यमिवार्कभाः ॥ २.११.५४ ॥
तव प्रज्ञा (your understanding) उक्त-अवधान-परमा (supremely attentive to what is said) परमार्थ-विवेचिनी (discerning the highest truth) अर्थं विशति (enters the meaning) जल-मध्यम् अर्क-भाः इव (as sunlight enters deep water).
Translation: "Your understanding, fully attentive to what is said and able to discern the highest truth, enters the meaning as sunlight enters deep water."
Pointers for Reflection:
- Sunlight in water. Clear water lets light reach the depths. A clear mind lets meaning reach its depths.
Verse 2.11.55¶
यद्यद्वच्मि तदादेयं हृदि कार्यं प्रयत्नतः ।
नोचेत्प्रष्टव्य एवाहं न त्वयेह निरर्थकम् ॥ २.११.५५ ॥
यत् यत् वच्मि (whatever I say) तत् आदेयम् (that should be taken) प्रयत्नतः हृदि कार्यम् (and carefully placed in the heart); नो चेत् (if not) अहम् एव प्रष्टव्यः (I should be asked); न त्वया इह निरर्थकम् (but not set aside by you as pointless).
Translation: "Whatever I say, take it and place it carefully in your heart. If you cannot accept it, ask me — but do not set it aside as pointless."
Pointers for Reflection:
- Permission to question. Vasiṣṭha invites challenge; what he forbids is dismissal. Questions keep the teaching alive.
- The Buddha: ehipassiko — the Dhamma "invites one to come and see", to test it for oneself.
Verse 2.11.56¶
मनो हि चपलं राम संसारवनमर्कटम् ।
संशोध्य हृदि यत्नेन श्रोतव्या परमार्थगीः ॥ २.११.५६ ॥
राम (O Rāma), मनः हि चपलं (the mind is restless) संसार-वन-मर्कटम् (a monkey in the forest of saṃsāra); [तत्] हृदि यत्नेन संशोध्य (purifying it in the heart with effort) परमार्थ-गीः श्रोतव्या (the word of the highest truth should be heard).
Translation: "Rāma, the mind is restless, a monkey in the forest of saṃsāra. Purify it in your heart with effort, and then listen to the words of the highest truth."
Pointers for Reflection:
- The monkey mind. Buddhist teachers use the same image (makkaṭa): the mind swinging from branch to branch (Saṃyutta Nikāya 12.61). The Gītā: चञ्चलं हि मनः कृष्ण (6.34).
Verse 2.11.57¶
अविवेकिनमज्ञानमसज्जनरतिं जनम् ।
चिरं दूरतरे कृत्वा पूजनीया हि साधवः ॥ २.११.५७ ॥
अविवेकिनम् अज्ञानम् (the undiscerning and ignorant) असत्-जन-रतिं जनम् (people who delight in bad company) चिरं दूरतरे कृत्वा (keeping far away for long) साधवः हि पूजनीयाः (the good are to be honoured).
Translation: "Keep far away from those who lack discernment, from the ignorant, and from those who delight in bad company; honour the good."
Pointers for Reflection:
- Choose company. The Buddha's Maṅgala Sutta begins: asevanā ca bālānaṃ, paṇḍitānañca sevanā — not associating with fools, associating with the wise — this is the highest blessing.
Verse 2.11.58¶
नित्यं सज्जनसंपर्काद्विवेक उपजायते ।
विवेकपादपस्यैव भोगमोक्षौ फले स्मृतौ ॥ २.११.५८ ॥
नित्यं (constantly) सत्-जन-संपर्कात् (from contact with good people) विवेकः उपजायते (discernment arises); विवेक-पादपस्य एव (of the tree of discernment) भोग-मोक्षौ फले स्मृतौ (enjoyment and liberation are said to be the fruits).
Translation: "From constant contact with good people, discernment arises; and the tree of discernment bears two fruits, enjoyment and liberation."
Pointers for Reflection:
- Both fruits. Discernment improves worldly life and leads to freedom. It is not anti-world.
Verse 2.11.59¶
मोक्षद्वारे द्वारपालाश्चत्वारः परिकीर्तिताः ।
शमो विचारः संतोषश्चतुर्थः साधुसंगमः ॥ २.११.५९ ॥
मोक्ष-द्वारे (at the gate of liberation) चत्वारः द्वार-पालाः परिकीर्तिताः (four gatekeepers are declared): शमः (calm) विचारः (inquiry) संतोषः (contentment) चतुर्थः साधु-संगमः (and the fourth, the company of the good).
Translation: "At the gate of liberation stand four gatekeepers: calm, inquiry, contentment, and the fourth, the company of the good."
Pointers for Reflection:
- The four gatekeepers. One of the best-known teachings of the Yoga Vasiṣṭha. Sargas 13–16 take each in turn: शम (13), विचार (14), संतोष (15), सत्सङ्ग (16).
- Compare Śaṅkara's four qualifications (साधनचतुष्टय): discernment, dispassion, the six virtues beginning with calm, and longing for freedom.
Verse 2.11.60¶
एते सेव्याः प्रयत्नेन चत्वारो द्वौ त्रयोऽथवा ।
द्वारमुद्घाटयन्त्येते मोक्षराजगृहे तथा ॥ २.११.६० ॥
एते (these) चत्वारः (four) द्वौ त्रयः अथवा (or two or three) प्रयत्नेन सेव्याः (should be served with effort); एते (they) मोक्ष-राज-गृहे (in the royal palace of liberation) तथा द्वारम् उद्घाटयन्ति (thus open the door).
Translation: "Tend these four with care — or if not all four, then two or three. Together they swing open the gate of liberation's royal palace."
Pointers for Reflection:
- Even two or three. Vasiṣṭha does not demand perfection at once.
Verse 2.11.61¶
एकं वा सर्वयत्नेन प्राणांस्त्यक्त्वा समाश्रयेत् ।
एकस्मिन्वशगे यान्ति चत्वारोऽपि वशं यतः ॥ २.११.६१ ॥
एकं वा (or even one) सर्व-यत्नेन (with all effort) प्राणान् त्यक्त्वा [अपि] (even at the cost of life) समाश्रयेत् (one should take refuge in); यतः (because) एकस्मिन् वशगे (when one is mastered) चत्वारः अपि वशं यान्ति (all four come under one's control).
Translation: "Or take refuge in just one with all your effort, even at the cost of your life; for when one is mastered, all four follow."
Pointers for Reflection:
- Master one. The gatekeepers are friends: befriend one, and it introduces you to the others. A very practical teaching for a beginner.
Verse 2.11.62¶
सविवेको हि शास्त्रस्य ज्ञानस्य तपसः श्रुतेः ।
भाजनं भूषणाकारो भास्करस्तेजसामिव ॥ २.११.६२ ॥
स-विवेकः हि (one who has discernment) शास्त्रस्य ज्ञानस्य तपसः श्रुतेः (of scripture, knowledge, austerity and sacred learning) भाजनम् (is the vessel), भूषण-आकारः (an ornament), तेजसां भास्करः इव (as the sun of all lights).
Translation: "One who has discernment is the true vessel of scripture, knowledge, austerity and learning, and their ornament — as the sun is of all lights."
Pointers for Reflection:
- Discernment makes the rest work. Without it, learning and austerity can feed pride.
Verse 2.11.63¶
घनतामुपयातं हि प्रज्ञामान्द्यमचेतसाम् ।
याति स्थावरतामम्बु जाड्यात्पाषाणतामिव ॥ २.११.६३ ॥
हि (indeed) अचेतसां (in the thoughtless) प्रज्ञा-मान्द्यं (dullness of understanding) घनताम् उपयातं (having become dense) स्थावरतां याति (turns to rigidity), अम्बु जाड्यात् पाषाणताम् इव (as water turns to stone through cold).
Translation: "In the thoughtless, dullness of mind grows dense and hardens into rigidity, as water freezes into stone in the cold."
Pointers for Reflection:
- Frozen water. The same water can be fluid or solid. The mind too can harden — and can thaw.
- Reading note. The online text prints घनतषपयातं; corrected here to घनतामुपयातं.
Verse 2.11.64¶
त्वं तु राघव सौजन्यगुणशास्त्रार्थदृष्टिभिः ।
विकासितान्तःकरणः स्थितः पद्म इवोदये ॥ २.११.६४ ॥
राघव (O Rāghava), त्वं तु (but you) सौजन्य-गुण-शास्त्र-अर्थ-दृष्टिभिः (by goodness, virtue and insight into scripture) विकासित-अन्तः-करणः (your inner being opened) उदये पद्मः इव स्थितः (stand like a lotus at sunrise).
Translation: "But you, Rāghava, your heart opened by goodness, virtue and insight into scripture, stand like a lotus at sunrise."
Pointers for Reflection:
- The open lotus. Ready to receive the light.
Verse 2.11.65¶
इमां ज्ञानगिरं श्रोतुमवबोद्धुं च सन्मते ।
अर्हस्युद्धतकर्णस्त्वं जन्तुर्वीणास्वनं यथा ॥ २.११.६५ ॥
सत्-मते (O good-minded one), त्वम् (you) उद्धत-कर्णः (with ears pricked up) इमां ज्ञान-गिरं श्रोतुम् अवबोद्धुं च अर्हसि (are fit to hear and understand these words of knowledge), जन्तुः वीणा-स्वनं यथा (as a creature [listens] to the sound of a vīṇā).
Translation: "Good-hearted Rāma, you are ready to take in and grasp these words of wisdom, alert as a deer whose ears stand up at the sound of a vīṇā."
Pointers for Reflection:
- The listening deer. Indian poetry says deer are spellbound by music. Rāma listens like that: wholly absorbed.
Verse 2.11.66¶
वैराग्याभ्यासयोगेन समसौजन्यसंपदाम् ।
अर्जनां कुरुतां राम यत्र नाशो न विद्यते ॥ २.११.६६ ॥
राम (O Rāma), वैराग्य-अभ्यास-योगेन (by the yoga of dispassion and practice) सम-सौजन्य-संपदाम् अर्जनां कुरुताम् (let one acquire the riches of evenness and goodness) यत्र नाशः न विद्यते (where there is no loss).
Translation: "Rāma, by joining dispassion to steady practice, one should lay up a treasure of evenness and kindness that no loss can touch."
Pointers for Reflection:
- Practice and dispassion. Patañjali: अभ्यासवैराग्याभ्यां तन्निरोधः (Yoga Sūtra 1.12). The Gītā: अभ्यासेन तु कौन्तेय वैराग्येण च गृह्यते — by practice and dispassion it is held (6.35).
Verse 2.11.67¶
शास्त्रसज्जनसंसर्गपूर्वकैः सतपोदमैः ।
आदौ संसारमुक्त्यर्थं प्रज्ञामेवाभिवर्धयेत् ॥ २.११.६७ ॥
आदौ (first) संसार-मुक्ति-अर्थं (for freedom from saṃsāra) शास्त्र-सत्-जन-संसर्ग-पूर्वकैः स-तपः-दमैः (with austerity and self-control, preceded by scripture and good company) प्रज्ञाम् एव अभिवर्धयेत् (one should grow wisdom).
Translation: "To be free of saṃsāra, first grow wisdom — through scripture and good company, joined with austerity and self-control."
Pointers for Reflection:
- Wisdom is grown. Like a plant, with the right soil and care.
Verse 2.11.68¶
एतदेवास्य मौर्ख्यस्य परमं विद्धि नाशनम् ।
यदिदं प्रेक्ष्यते शास्त्रं किंचित्संस्कृतया धिया ॥ २.११.६८ ॥
यत् (that) इदं शास्त्रं (this scripture) किंचित् संस्कृतया धिया प्रेक्ष्यते (is looked into with a somewhat refined mind) — एतत् एव अस्य मौर्ख्यस्य परमं नाशनं विद्धि (know this alone to be the best destroyer of this foolishness).
Translation: "Know that the best remedy for foolishness is just this: to study this scripture with a mind that has been somewhat refined."
Pointers for Reflection:
- The text recommends itself. Studied with a prepared mind, it removes confusion. Note "somewhat": one need not be perfect to begin.
- Reading note. The online text prints मौर्यस्य; corrected here to मौर्ख्यस्य ("of foolishness").
Verse 2.11.69¶
संसारविषवृक्षोऽयमेकमास्पदमापदाम् ।
अज्ञं संमोहयेन्नित्यं मौर्ख्यं यत्नेन नाशयेत् ॥ २.११.६९ ॥
अयं संसार-विष-वृक्षः (this poison tree of saṃsāra) आपदाम् एकम् आस्पदम् (is the one home of calamities); [सः] अज्ञं नित्यं संमोहयेत् (it always deludes the ignorant); मौर्ख्यं यत्नेन नाशयेत् (one should destroy foolishness with effort).
Translation: "This poison tree of saṃsāra is the one home of all calamities, and it constantly deludes the ignorant. Destroy foolishness with effort."
Pointers for Reflection:
- The poison tree. The Gītā's inverted tree: अश्वत्थमेनं सुविरूढमूलमसङ्गशस्त्रेण दृढेन छित्त्वा — cutting this firmly rooted tree with the strong axe of non-attachment (15.3).
Verse 2.11.70¶
दुराशासर्पगत्येन मौर्ख्येण हृदि वल्गता ।
चेतः संकोचमायाति चर्माग्नाविव योजितम् ॥ २.११.७० ॥
दुराशा-सर्प-गत्येन (moving like a serpent of evil hope) हृदि वल्गता मौर्ख्येण (by foolishness leaping in the heart) चेतः संकोचम् आयाति (the mind shrinks), चर्म अग्नौ इव योजितम् (like leather put on fire).
Translation: "Foolishness, darting in the heart like a serpent of evil hope, makes the mind shrink like leather held to a fire."
Pointers for Reflection:
- A shrinking mind. Craving narrows; wisdom widens. Compare the expansive heart of 2.17.50.
Verse 2.11.71¶
प्राज्ञे यथार्थभूतेयं वस्तुदृष्टिः प्रसीदति ।
दृगिवेन्दौ निरम्भोदे सकलामलमण्डले ॥ २.११.७१ ॥
प्राज्ञे (in the wise) इयं यथार्थ-भूता वस्तु-दृष्टिः (this true vision of reality) प्रसीदति (becomes clear), दृक् इव इन्दौ (as sight [is clear] of the moon) निरम्भोदे सकल-अमल-मण्डले (when it is free of clouds, its whole disc spotless).
Translation: "In the wise, a true vision of reality becomes clear, as the eye sees the moon clearly when its whole disc is free of clouds."
Pointers for Reflection:
- Clouds pass. The moon was never dim; only clouded.
Verse 2.11.72¶
पूर्वापरविचारार्थचातुर्यशालिनी ।
सविकासा मतिर्यस्य स पुमानिह कथ्यते ॥ २.११.७२ ॥
यस्य मतिः (whose mind) पूर्व-अपर-विचार-अर्थ-चातुर्य-शालिनी (skilled in weighing what comes before and after) स-विकासा (open and expansive), सः पुमान् इह कथ्यते (he is called a [true] person here).
Translation: "One whose mind is skilled in weighing what comes before and after, and open and expansive, is called a true person in this world."
Pointers for Reflection:
- A true human being. Not by birth but by a mind that thinks things through and is open.
- Reading note. The first line is corrupt in the online text; it is read as पूर्वापरविचारार्थचातुर्यशालिनी, matching the phrase at 2.11.49 and 2.10.6.
Verse 2.11.73¶
विकसितेन सितेन तमोमुचा वरविचारणशीतलरोचिषा ।
गुणवता हृदयेन विराजसे त्वममलेन नभः शशिना यथा ॥ २.११.७३ ॥
त्वं (you) विकसितेन सितेन तमो-मुचा (with a heart open, bright, dispelling darkness) वर-विचारण-शीतल-रोचिषा (cool-shining with excellent inquiry) गुणवता अमलेन हृदयेन (with a virtuous, spotless heart) विराजसे (shine), नभः शशिना यथा (as the sky with the moon).
Translation: "You shine with a heart that is open, bright and free of darkness, cool-shining with fine inquiry, virtuous and spotless — as the sky shines with the moon."
Pointers for Reflection:
- The student praised. Vasiṣṭha ends by showing Rāma his own qualities. Confidence is part of readiness: one must believe one can receive.