Sarga 12¶

Mumukṣu Prakaraṇa · Inquiry as the cure for saṃsāra (22 verses)

Sarga 12 at a glance

Vasiṣṭha praises Rāma as a fit student, and inquiry as the cure.

You know how to ask and how to listen; your dispassion and long practice make you a vessel for the teaching (2.12.1–2.12.6).
When the supreme is seen, all undertakings and views come to rest; thought dissolves (2.12.7–2.12.9).
Yoga — inquiry into scripture with the good — cures the poison of saṃsāra. The inquirer sheds anxieties like a snake its skin (2.12.10–2.12.13).
Attachment bites, cuts and burns; untreated, it leads to hells where pleasures become torments. So do not be careless (2.12.14–2.12.17).
The wise, armoured in knowledge, live joyfully amid duties: when truth is seen, wandering through the world is delight (2.12.18–2.12.22).

Verse 2.12.1¶

श्रीवसिष्ठ उवाच ।
परिपूर्णमना मान्यः प्रष्टुं जानासि राघव ।
वेत्सि चोक्तं च तेनाहं प्रवृत्तो वक्तुमादरात् ॥ २.१२.१ ॥

राघव (O Rāghava), [त्वं] परिपूर्ण-मनाः (whole-minded) मान्यः (worthy of honour); प्रष्टुं जानासि (you know how to ask) उक्तं च वेत्सि (and understand what is said); तेन (therefore) अहम् आदरात् वक्तुं प्रवृत्तः (I set out to speak with respect).

Translation: Śrī Vasiṣṭha said: "Rāghava, your mind is whole and you are worthy of honour. You know how to ask, and you understand what is said; so I set out to speak to you with respect."

Pointers for Reflection:

The teacher respects the student. Vasiṣṭha speaks "with respect" (आदरात्). Real teaching honours the one taught.
Knowing how to ask. A good question is half the answer. The Upaniṣads are built on questions.

Verse 2.12.2¶

रजस्तमोभ्यां रहितां शुद्धसत्त्वानुपातिनीम् ।
मतिमात्मनि संस्थाप्य ज्ञानं श्रोतुं स्थिरो भव ॥ २.१२.२ ॥

रजः-तमोभ्यां रहितां (free of rajas and tamas) शुद्ध-सत्त्व-अनुपातिनीं (following pure sattva) मतिम् आत्मनि संस्थाप्य (placing your mind in the Self) ज्ञानं श्रोतुं स्थिरः भव (be steady to hear knowledge).

Translation: "Set your mind in the Self, free of restlessness and dullness and following pure clarity, and be steady to hear knowledge."

Pointers for Reflection:

The three guṇas. Rajas (agitation) and tamas (dullness) block understanding; sattva (clarity) admits it. The Gītā: सत्त्वात्संजायते ज्ञानम् — from sattva knowledge is born (14.17).
Reading note. The online text prints रहिता … स्थिरौ; corrected here to रहितां … स्थिरो.

Verse 2.12.3¶

विद्यते त्वयि सर्वैव प्रच्छकस्य गुणावली ।
वक्तुर्गुणाश्चैव मयि रत्नश्रीर्जलधौ यथा ॥ २.१२.३ ॥

त्वयि (in you) प्रच्छकस्य सर्वा एव गुण-आवली विद्यते (are all the qualities of a questioner); मयि च एव वक्तुः गुणाः (and in me those of a speaker), जलधौ रत्न-श्रीः यथा (as the wealth of jewels in the ocean).

Translation: "Every gift a questioner should have is found in you, and every gift a teacher needs is found in me — as gems lie gathered in the sea."

Pointers for Reflection:

A rare meeting. Fit student, fit teacher. Compare 2.11.51.

Verse 2.12.4¶

आप्तवानसि वैराग्यं विवेकासङ्गजं सुत ।
चन्द्रकान्त इवार्द्रत्वं लग्नचन्द्रकरोत्करः ॥ २.१२.४ ॥

सुत (son), [त्वं] विवेक-असङ्ग-जं वैराग्यम् आप्तवान् असि (you have reached dispassion born of discernment and non-attachment), चन्द्रकान्तः इव आर्द्रत्वम् (as the moonstone [gains] moisture) लग्न-चन्द्र-कर-उत्करः (when touched by the moon's rays).

Translation: "Son, you have attained a dispassion born of discernment and non-attachment, as the moonstone grows moist when the moon's rays fall on it."

Pointers for Reflection:

The moonstone. Poets said the moonstone oozes water under moonlight. Rāma's heart has softened under the light of discernment.

Verse 2.12.5¶

चिरमाशैशवादेव तवाभ्यासोऽस्ति सद्गुणैः ।
शुद्धैः शुद्धस्य दीर्घैश्च पद्मस्येवातिसंततैः ॥ २.१२.५ ॥

आ-शैशवात् एव (from childhood itself) चिरं तव (for long, you have had) शुद्धैः दीर्घैः च अति-संततैः सत्-गुणैः (with pure, lasting, unbroken good qualities) अभ्यासः अस्ति (practice), शुद्धस्य पद्मस्य इव (like a pure lotus [with its qualities]).

Translation: "From childhood you have long practised good qualities, pure, lasting and unbroken, like a pure lotus with its virtues."

Pointers for Reflection:

Habits from childhood. As 2.5.28 and 2.7.30 said, early practice matures into readiness.

Verse 2.12.6¶

अतः शृणु कथां वक्ष्ये त्वमेवास्या हि भाजनम् ।
न हि चन्द्रं विना शुद्धा सविकासा कुमुद्वती ॥ २.१२.६ ॥

अतः (so) कथां शृणु (hear the account) वक्ष्ये (I shall tell); त्वम् एव हि अस्याः भाजनम् (you are its vessel); न हि चन्द्रं विना (for not without the moon) कुमुद्वती शुद्धा स-विकासा (is the lily-pond pure and in bloom).

Translation: "So listen to what I shall tell; you are its proper vessel. Without the moon, the night-lily does not bloom."

Pointers for Reflection:

Moon and lily. The night-lily opens to moonlight. Rāma opens to the teaching. Teacher and student need each other.

Verse 2.12.7¶

ये केचन समारम्भा याश्च काश्चन दृष्टयः ।
ते च ताश्च पदे दृष्टे निःशेषे यान्ति वै शमम् ॥ २.१२.७ ॥

ये केचन समारम्भाः (whatever undertakings) याः च काः-चन दृष्टयः (and whatever views) — ते च ताः च (they all) निःशेषे पदे दृष्टे (when the complete state is seen) शमं यान्ति वै (indeed come to rest).

Translation: "Whatever undertakings and whatever views there may be, all come to rest when the complete state is seen."

Pointers for Reflection:

All views end. The supreme state is not one more opinion. The Buddha refused to cling to any view (diṭṭhi) and called the goal the stilling of all views (Sutta Nipāta 4).

Verse 2.12.8¶

यदि विज्ञानविश्रान्तिर्न भवेद्भव्यचेतसः ।
तदस्यां संसृतौ साधुश्चिन्तामौढ्यं सहेत कः ॥ २.१२.८ ॥

यदि (if) भव्य-चेतसः (for a noble-minded person) विज्ञान-विश्रान्तिः न भवेत् (there were no rest in knowledge), तत् (then) अस्यां संसृतौ (in this saṃsāra) कः साधुः (what good person) चिन्ता-मौढ्यं सहेत (could bear the confusion of worry)?

Translation: "If there were no rest in knowledge for a noble mind, what good person could bear the confusion of worry in this saṃsāra?"

Pointers for Reflection:

Why there must be an answer. If there were no resting place, life would be unbearable for anyone who thinks. The very existence of the search hints at its goal.

Verse 2.12.9¶

परं प्राप्य विलीयन्ते सर्वा मननवृत्तयः ।
कल्पान्तार्कगणासङ्गात्कुलशैलशिला इव ॥ २.१२.९ ॥

परं प्राप्य (when the supreme is reached) सर्वाः मनन-वृत्तयः विलीयन्ते (all movements of thought dissolve), कल्प-अन्त-अर्क-गण-आसङ्गात् (through contact with the suns at the end of an age) कुल-शैल-शिलाः इव (as the rocks of the great mountains [melt]).

Translation: "When the supreme is reached, all movements of thought dissolve, as even the rocks of the great mountains melt when the many suns blaze at the end of an age."

Pointers for Reflection:

Thought dissolves. Not suppressed, but melted. Patañjali's definition of yoga: योगश्चित्तवृत्तिनिरोधः — the stilling of the movements of the mind (Yoga Sūtra 1.2).

Verse 2.12.10¶

दुःसहा राम संसारविषावेशविषूचिका ।
योगगारुडमन्त्रेण पावनेन प्रशाम्यति ॥ २.१२.१० ॥

राम (O Rāma), दुःसहा (unbearable) संसार-विष-आवेश-विषूचिका (the cholera caused by the poison of saṃsāra) पावनेन योग-गारुड-मन्त्रेण (by the purifying Garuḍa-mantra of yoga) प्रशाम्यति (is cured).

Translation: "Rāma, the unbearable sickness caused by the poison of saṃsāra is cured by the purifying Garuḍa-mantra of yoga."

Pointers for Reflection:

Garuḍa-mantra. Garuḍa, the eagle, is the enemy of serpents; his mantra was believed to cure snakebite. Saṃsāra is a poison; yoga is its antidote.

Verse 2.12.11¶

स च योगः सज्जनेन सह शास्त्रविचारणात् ।
परमार्थज्ञानमन्त्रो नूनं लभ्यत एव च ॥ २.१२.११ ॥

सः च योगः (and that yoga) परमार्थ-ज्ञान-मन्त्रः (the mantra of knowledge of the highest truth) सत्-जनेन सह शास्त्र-विचारणात् (through inquiry into scripture with good people) नूनं लभ्यते एव (is surely obtained).

Translation: "And that yoga, the mantra of knowledge of the highest truth, is surely gained by inquiring into scripture together with good people."

Pointers for Reflection:

Yoga here means knowledge. Not posture or breath, but inquiry with the wise. Vasiṣṭha's yoga is the yoga of understanding (ज्ञानयोग).

Verse 2.12.12¶

अवश्यमिह हि विचारे कृते सकलदुःखपरिक्षयो भवतीति
मन्तव्यं नातो विचारदृष्टयोऽवहेलया द्रष्टव्याः ॥ २.१२.१२ ॥

इह हि (here indeed) विचारे कृते (when inquiry is made) अवश्यं सकल-दुःख-परिक्षयः भवति (the end of all sorrow certainly comes) इति मन्तव्यम् (this should be understood); अतः (therefore) विचार-दृष्टयः (the insights of inquiry) अवहेलया न द्रष्टव्याः (should not be regarded lightly).

Translation: "Understand this: when inquiry is made, the end of all sorrow is certain. So the insights of inquiry should never be taken lightly."

Pointers for Reflection:

A prose verse. From here the text breaks into rhythmic prose (गद्य) for several verses — a sign of rising intensity.
Inquiry guaranteed. Not "may" end sorrow but "certainly" (अवश्यम्). Vasiṣṭha stakes everything on विचार.

Verse 2.12.13¶

विचारवता पुरुषेण सकलमिदमाधिपञ्जरं सर्पेण त्वचमिव
परिपक्वां संत्यज्य विगतज्वरेण शीतलान्तःकरणेन
विनोदादिन्द्रजालमिव जगदखिलमालोक्यते सम्यग्दर्शनवता
असम्यग्दर्शनवतो हि परं दुःखमिदम् ॥ २.१२.१३ ॥

विचारवता पुरुषेण (by one who inquires) सकलम् इदम् आधि-पञ्जरं (this whole cage of anxieties) सर्पेण परिपक्वां त्वचम् इव (as a snake its ripe skin) संत्यज्य (casting off) विगत-ज्वरेण शीतल-अन्तः-करणेन (with fever gone and a cool heart) अखिलं जगत् (the whole world) विनोदात् इन्द्रजालम् इव (like a conjuring show, for amusement) आलोक्यते (is looked upon); सम्यक्-दर्शनवता [एवम्] (so it is for one who sees rightly); असम्यक्-दर्शनवतः हि (but for one who does not) इदं परं दुःखम् (this is utter sorrow).

Translation: "One who inquires casts off this whole cage of anxieties as a snake sheds its ripe skin. Fever gone, heart cool, he looks upon the whole world as a magic show, with amusement. So it is for one who sees rightly; for one who does not, this same world is utter sorrow."

Pointers for Reflection:

Same world, two experiences. The world does not change; the seeing does. For the inquirer it is a show; for the uninquiring, a torment.
The snake's skin. The Bṛhadāraṇyaka: तद्यथाहिनिर्ल्वयनी वल्मीके मृता प्रत्यस्ता शयीत एवमेवेदं शरीरं शेते — as a snake's slough lies dead on an anthill, cast off, so lies this body (4.4.7). Anxieties fall away just so.

Verse 2.12.14¶

विषमो ह्यतितरां संसाररागो भोगीव दशति असिरिव च्छिनत्ति कुन्त इव वेधयति
रज्जुरिवावेष्टयति पावक इव दहति रात्रिरिवान्धयति अशङ्कितपरिपतितपुरुषान्पाषाण
इव विवशीकरोति हरति प्रज्ञां नाशयति स्थितिं पातयति मोहान्धकूपे
तृष्णा जर्जरीकरोति न तदस्ति किंचिद्दुःखं संसारी यन्न प्राप्नोति ॥ २.१२.१४ ॥

संसार-रागः हि अतितरां विषमः (attachment to saṃsāra is exceedingly dangerous): भोगी इव दशति (it bites like a serpent) असिः इव छिनत्ति (cuts like a sword) कुन्तः इव वेधयति (pierces like a spear) रज्जुः इव आवेष्टयति (binds like a rope) पावकः इव दहति (burns like fire) रात्रिः इव अन्धयति (blinds like night) अशङ्कित-परिपतित-पुरुषान् पाषाणः इव विवशी-करोति (crushes the unsuspecting like a falling rock); प्रज्ञां हरति (it steals wisdom) स्थितिं नाशयति (destroys stability) मोह-अन्ध-कूपे पातयति (throws into the blind well of delusion); तृष्णा जर्जरी-करोति (craving wears one out); न तत् किंचित् दुःखम् अस्ति (there is no sorrow) यत् संसारी न प्राप्नोति (that the worldly person does not meet).

Translation: "Passion for saṃsāra is perilous past all telling. Like a serpent it bites; like a sword it slashes; like a spear it runs one through; like a rope it ties; like fire it scorches; like night it blinds; like a boulder it pins down those who never saw it coming. It robs one of wisdom, wrecks one's footing and pitches one into the dark well of delusion; craving wears one to shreds. There is no grief the worldly person escapes."

Pointers for Reflection:

Seven images. Snake, sword, spear, rope, fire, night, rock — each a different kind of harm. Attachment does all of them.
The Gītā's chain: क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः । स्मृतिभ्रंशाद्बुद्धिनाशो बुद्धिनाशात्प्रणश्यति — from anger delusion, from delusion loss of memory, from that loss of understanding, and from that one perishes (2.63).

Verse 2.12.15¶

दुरन्तेयं किल विषयविषूचिका यदि न चिकित्स्यते
तन्नितरां नरकनगरनिकरफलानुबन्धिनी तत्तत्करोति ॥ २.१२.१५ ॥

इयं विषय-विषूचिका (this cholera of sense-objects) दुरन्ता किल (is truly deadly); यदि न चिकित्स्यते (if it is not treated), तत् (then) नितरां नरक-नगर-निकर-फल-अनुबन्धिनी (it leads straight to whole cities of hell) तत् तत् करोति (and brings about every such [torment]).

Translation: "This cholera of sense-objects is deadly. If it is not treated, it leads straight to whole cities of hell and brings about every torment there."

Pointers for Reflection:

Disease that must be treated. Not a moral lecture but a medical warning. Untreated, the illness worsens.

Verse 2.12.16¶

यत्र शिलाशितासिशातः पात उपलताडनमग्निदाहो हिमावसेकोऽङ्गावकर्तनं
चन्दनचर्चातरुवनानि घुणवृत्तान्तःपरिवेषोऽङ्गपरिमार्जनमनवरतानलविचलितसमरनाराचनिपातो
निदाघविनोदनं धारागृहसीकरवर्षणं
शिरश्छेदः सुखनिद्रामूकीकरणमाननमुद्राबान्धुर्यं महानुपचयः ॥ २.१२.१६ ॥

यत्र (where) शिला-शित-असि-शातः पातः (a fall on rocks sharp as swords) उपल-ताडनम् (stoning) अग्नि-दाहः (burning) हिम-अवसेकः (drenching in ice) अङ्ग-अवकर्तनम् (hacking of limbs) [are their] चन्दन-चर्चा-तरु-वनानि (sandal-paste and pleasure groves) घुण-वृत्त-अन्तः-परिवेषः अङ्ग-परिमार्जनम् (being eaten by worms is their body-rub); अनवरत-अनल-विचलित-समर-नाराच-निपातः (an unending hail of fiery arrows) निदाघ-विनोदनं धारा-गृह-सीकर-वर्षणम् (is their summer fountain-spray); शिरः-छेदः सुख-निद्रा (beheading is their sweet sleep); मूकी-करणम् आनन-मुद्रा-बान्धुर्यं महान् उपचयः (being gagged is their fine silence and great reward).

Translation: "There, falls onto rocks sharp as swords, stoning, burning, freezing and the hacking of limbs take the place of sandal paste and pleasure groves; being eaten through by worms is their massage; an endless hail of fiery arrows is their summer spray from the fountain-house; beheading is their sweet sleep; being struck dumb is their dignified silence and their great reward."

Pointers for Reflection:

Pleasures turned inside out. A bitter inversion: every pleasure of the palace has its counterpart in torment. What is chased now as pleasure becomes, through craving, its own punishment.
Reading note. This prose passage is compressed and difficult; the translation follows its evident pattern, pairing each torment with the pleasure it replaces.

Verse 2.12.17¶

तदेवंविधकष्टचेष्टासहस्रदारुणे
संसारचलयन्त्रेऽस्मिन् राघव नावहेलना कर्तव्या
अवश्यमेव विचारणीयमेवं चावबोद्धव्यं यथा
किल शास्त्रविचाराच्छ्रेयो भवतीति ॥ २.१२.१७ ॥

राघव (O Rāghava), तत् (therefore) एवंविध-कष्ट-चेष्टा-सहस्र-दारुणे (terrible with thousands of such painful happenings) अस्मिन् संसार-चल-यन्त्रे (in this whirling machine of saṃsāra) अवहेलना न कर्तव्या (there should be no carelessness); अवश्यम् एव विचारणीयम् (inquiry must certainly be made) एवं च अवबोद्धव्यं (and it should be understood) यथा (that) शास्त्र-विचारात् किल श्रेयः भवति इति (good truly comes from inquiry into scripture).

Translation: "So, Rāghava, in this whirling machine of saṃsāra, terrible with thousands of such pains, there must be no carelessness. Inquiry must be made, and this understood: true good comes from inquiry into scripture."

Pointers for Reflection:

Mahāvīra: samayaṃ goyama mā pamāyae — do not be careless for a moment (Uttarādhyayana 10). Vasiṣṭha's अवहेलना — carelessness, neglect — is the same danger.
Reading note. The online text has विधारणीयम्; read here as विचारणीयम् ("to be inquired into"), which the sentence requires.

Verse 2.12.18¶

अन्यच्च रघुकुलेन्दो यदि चैते महामुनयो महर्षयश्च
विप्राश्च राजानश्च ज्ञानकवचेनावगुण्ठितशरीरास्ते
कथमदुःखक्षमा अपि दुःखकरीं तां तां वृत्तिपूर्विकां
संसारकदर्थनामनुभवन्तः सततमेव मुदितमनसस्तिष्ठन्ति ॥ २.१२.१८ ॥

अन्यत् च (moreover) रघु-कुल-इन्दो (O moon of the Raghu line), यदि (if) एते महा-मुनयः महा-ऋषयः च विप्राः च राजानः च (these great sages, seers, brahmins and kings) ज्ञान-कवचेन अवगुण्ठित-शरीराः न [स्युः] (were not clad in the armour of knowledge), ते (they) अदुःख-क्षमाः अपि (though unfit for sorrow) कथं (how) तां तां वृत्ति-पूर्विकां दुःख-करीं संसार-कदर्थनाम् अनुभवन्तः (experiencing all those painful torments of saṃsāra that come with their duties) सततम् एव मुदित-मनसः तिष्ठन्ति (could always remain glad at heart)?

Translation: "Moreover, moon of the Raghus: if these great sages, seers, brahmins and kings were not clad in the armour of knowledge, how could they — not made to suffer — go through all the painful trials of saṃsāra that their duties bring, and yet remain always glad at heart?"

Pointers for Reflection:

The evidence of the wise. Look at the sages and royal seers in this hall: they live in the same world, with heavy duties, yet are joyful. Knowledge is their armour.
Reading note. The online text begins अन्यस्य; read as अन्यच्च, "moreover", as in verses 21–22.

Verse 2.12.19¶

इह हि ।
विकौतुका विगतविकल्पविप्लवा यथा स्थिता हरिहरपद्मजादयः ।
नरोत्तमाः समधिगतात्मदीपकास्तथा स्थिता जगति विशुद्धबुद्धयः ॥ २.१२.१९ ॥

इह हि (for here) यथा (just as) हरि-हर-पद्मज-आदयः (Viṣṇu, Śiva, Brahmā and the others) विकौतुकाः विगत-विकल्प-विप्लवाः स्थिताः (remain free of curiosity and of the turmoil of mental constructions), तथा (so) जगति (in the world) समधिगत-आत्म-दीपकाः (who have found the lamp of the Self) विशुद्ध-बुद्धयः नर-उत्तमाः स्थिताः (the best of men, of pure mind, remain).

Translation: "For here, just as Viṣṇu, Śiva, Brahmā and the others remain free of craving for novelty and of the turmoil of mental constructions, so the best of men, who have found the lamp of the Self and are pure of mind, remain in the world."

Pointers for Reflection:

Humans like gods. The free human is as untroubled as the gods. Freedom is not reserved for divine beings.
विकौतुक. Free of कौतुक — eagerness for new sensations. Much of worldly unrest is this craving for the next new thing.

Verse 2.12.20¶

परिक्षीणे मोहे विगलति घने ज्ञानजलदे परिज्ञाते तत्त्वे समधिगत आत्मन्यतितते ।
विचार्यार्यैः सार्धं चलितवपुषो वै सदृशतो धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् ॥ २.१२.२० ॥

मोहे परिक्षीणे (when delusion has wasted away) घने ज्ञान-जलदे विगलति (when the dense cloud of knowledge rains down) तत्त्वे परिज्ञाते (when the truth is fully known) अतितते आत्मनि समधिगते (when the all-pervading Self is reached), आर्यैः सार्धं विचार्य (having inquired with the noble), धिया तत्त्वे दृष्टे (when the truth is seen by the mind) — चलित-वपुषः [पुंसः] (for one whose body moves on) इदं जागतम् अटनं (this wandering in the world) वै सदृशतः रमणम् (is truly a pleasure, all alike).

Translation: "When delusion has wasted away, when the heavy cloud of knowledge has rained down, when the truth is fully known and the all-pervading Self is reached, when one has inquired with the noble and seen the truth with the mind — then for one whose body still moves on, this wandering through the world is a pleasure, all of it alike."

Pointers for Reflection:

The refrain: धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् — when the truth is seen by the mind, this wandering through the world is delight. Verses 20–22 each end with it. For the knower, the very world that tormented becomes play (लीला).
Cloud of knowledge. Knowledge "rains down" — it nourishes rather than dries up.

Verse 2.12.21¶

अन्यच्च राघव ।
प्रसन्ने चित्तत्त्वे हृदि शमभवे वल्गति परे शमाभोगीभूतास्वखिलकलनादृष्टिषु पुरः ।
समं याति स्वान्तःकरणघटनास्वादितरसं धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् ॥ २.१२.२१ ॥

अन्यत् च राघव (and further, O Rāghava): चित्-तत्त्वे प्रसन्ने (when the principle of the mind is clear) हृदि परे शम-भवे वल्गति (when the supreme, born of calm, dances in the heart) पुरः अखिल-कलना-दृष्टिषु शम-आभोगी-भूतासु (when all the mind's ways of grasping have turned into the fullness of calm) — धिया तत्त्वे दृष्टे (when truth is seen by the mind) इदं जागतम् अटनं रमणं (this wandering in the world is delight) [च] स्व-अन्तः-करण-घटना-आस्वादित-रसं समं याति (and it becomes even, its taste savoured within one's own heart).

Translation: "And further, Rāghava: when the mind is clear, when the supreme, born of calm, dances in the heart, when all the mind's grasping has opened into the fullness of peace — when truth is seen by the mind, this wandering through the world is delight, and becomes even, its savour tasted within one's own heart."

Pointers for Reflection:

Joy from within. The pleasure of the knower comes not from objects but from the heart. The Gītā: योऽन्तःसुखोऽन्तरारामस्तथान्तर्ज्योतिरेव यः — whose happiness is within, whose delight is within, whose light is within (5.24).

Verse 2.12.22¶

अन्यच्च ।
रथः स्थाणुर्देहस्तुरगरचना चेन्द्रियगतिः परिस्पन्दो वातो वहनकलितानन्दविषयः ।
परोऽणुर्वा देही जगति विहरामीत्यनघया धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् ॥ २.१२.२२ ॥

अन्यत् च (and further): देहः रथः स्थाणुः (the body is a chariot, a mere post) इन्द्रिय-गतिः च तुरग-रचना (the movement of the senses is the team of horses) परिस्पन्दः वातः (the vital movement is the wind) वहन-कलित-आनन्द-विषयः (the objects it carries are joys); "देही परः अणुः वा जगति विहरामि" इति ("I, the embodied, whether vast or tiny, roam the world") अनघया धिया तत्त्वे दृष्टे (when the truth is seen by a pure mind) इदं जागतम् अटनं रमणम् (this wandering in the world is delight).

Translation: "And further: the body is a chariot, or a mere post; the movement of the senses is its team of horses; the life-breath is the wind; the objects it carries are its pleasures. 'I, the embodied one, vast or minute, ride through the world' — when the truth is seen by a pure mind, this wandering through the world is delight."

Pointers for Reflection:

The chariot. The Kaṭha: आत्मानं रथिनं विद्धि शरीरं रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च — know the Self as the rider, the body as the chariot, the intellect as the charioteer and the mind as the reins (1.3.3). For the knower the ride is not a struggle but an outing.
Vast or minute. The Self may be thought of as infinite or as atomic; either way, seen truly, the journey is play.