Sarga 13¶

Mumukṣu Prakaraṇa · The knower, and the first gatekeeper: calm (84 verses)

Sarga 13 at a glance

The knower in the world, and the first gatekeeper: calm (शम).

Those who have seen the Self act and do not act; they neither crave nor reject, and shine as they always were (2.13.1–2.13.11).
Inner foolishness is the worst disease; better to beg than to live in folly. This teaching is a light that does not go out (2.13.12–2.13.22). (Verse 15 is missing in the source.)
Sorrows are endless, pleasures a blade of grass; do not sleep in a burning house. The supreme state exists — inquire; you have nothing to lose (2.13.23–2.13.36).
It is reached not by travel or austerity but by mastering the mind, sitting comfortably and inquiring (2.13.37–2.13.49).
Calm cools the desert of saṃsāra, turns enemies to friends, is armour against sorrow. "Such a one is called calm" (2.13.50–2.13.84).

Verse 2.13.1¶

श्रीवसिष्ठ उवाच ।
एतां दृष्टिमवष्टभ्य दृष्टात्मानः सुबुद्धयः ।
विचरन्तीह संसारे महान्तोऽभ्युदिता इव ॥ २.१३.१ ॥

एतां दृष्टिम् अवष्टभ्य (holding to this view) दृष्ट-आत्मानः सु-बुद्धयः (the wise who have seen the Self) इह संसारे (here in saṃsāra) महान्तः अभ्युदिताः इव (like great ones risen high) विचरन्ति (move about).

Translation: Śrī Vasiṣṭha said: "Holding firmly to this vision, the wise who have seen the Self move through saṃsāra like great ones risen above it."

Pointers for Reflection:

In the world, above it. The knower does not leave the world; he moves in it from a higher vantage, like the sun crossing the sky.
Sarga 13 describes the knower, then the first gatekeeper: शम, calm (from v. 50).

Verse 2.13.2¶

न शोचन्ति न वाञ्छन्ति न याचन्ते शुभाशुभम् ।
सर्वमेव च कुर्वन्ति न कुर्वन्तीह किंचन ॥ २.१३.२ ॥

[ते] शुभ-अशुभं न शोचन्ति (do not grieve over good or bad) न वाञ्छन्ति (do not crave) न याचन्ते (do not beg); सर्वम् एव च कुर्वन्ति (they do everything) इह किंचन न कुर्वन्ति (and do nothing at all here).

Translation: "They do not grieve over good or bad fortune, crave it, or beg for it. They do everything, and yet here they do nothing at all."

Pointers for Reflection:

The Gītā: यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति । शुभाशुभपरित्यागी — who neither rejoices nor hates, neither grieves nor craves, who has left behind good and bad (12.17); and कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः — though fully engaged in action, he does nothing at all (4.20).

Verse 2.13.3¶

स्वच्छमेवावतिष्ठन्ते स्वच्छं कुर्वन्ति यान्ति हि ।
हेयोपादेयतापक्षरहिताः स्वात्मनि स्थिताः ॥ २.१३.३ ॥

स्व-आत्मनि स्थिताः (established in their own Self) हेय-उपादेयता-पक्ष-रहिताः (without taking sides on what to reject or accept) स्वच्छम् एव अवतिष्ठन्ते (they remain clear) स्वच्छं कुर्वन्ति (act clearly) यान्ति हि (and go their way).

Translation: "Established in their own Self, taking no side over what to reject or accept, they remain clear, act clearly, and go their way."

Pointers for Reflection:

No grasping, no rejecting. हेय-उपादेय — to be shunned, to be seized. The knower's clarity is free of both pulls.

Verse 2.13.4¶

आयान्ति च न चायान्ति प्रयान्ति च न यान्ति च ।
कुर्वन्त्यपि न कुर्वन्ति न वदन्ति वदन्ति च ॥ २.१३.४ ॥

[ते] आयान्ति च न च आयान्ति (they come and do not come) प्रयान्ति च न यान्ति च (go and do not go) कुर्वन्ति अपि न कुर्वन्ति (act and do not act) न वदन्ति वदन्ति च (do not speak and speak).

Translation: "They arrive, and do not arrive; they set out, and do not leave; they act, and do not act; they are silent, and they speak."

Pointers for Reflection:

Paradox of the free. The Īśa: तदेजति तन्नैजति तद्दूरे तद्वन्तिके — it moves and it moves not; it is far and it is near (5). The knower shares this nature: movement without a mover.

Verse 2.13.5¶

ये केचन समारम्भा याश्च काश्चन दृष्टयः ।
हेयोपादेयतस्तास्ताः क्षीयन्तेऽधिगते पदे ॥ २.१३.५ ॥

ये केचन समारम्भाः (whatever undertakings) याः च काः-चन दृष्टयः (and whatever views) हेय-उपादेयतः (from [the notion of] rejecting and accepting) — ताः ताः (all of them) पदे अधिगते (when the state is reached) क्षीयन्ते (fade away).

Translation: "Whatever undertakings and views there are, born of accepting and rejecting, all fade away when that state is reached."

Pointers for Reflection:

Repeated from 2.12.7. The refrain marks the teaching's key points.

Verse 2.13.6¶

परित्यक्तसमस्तेहं मनोमधुरवृत्तिमत् ।
सर्वतः सुखमभ्येति चन्द्रबिम्ब इव स्थितम् ॥ २.१३.६ ॥

परित्यक्त-समस्त-ईहं (having given up all striving) मधुर-वृत्तिमत् मनः (the mind, sweet in its ways) सर्वतः सुखम् अभ्येति (finds happiness everywhere), चन्द्र-बिम्बः इव स्थितम् (steady like the moon's disc).

Translation: "Having given up all restless striving, the mind becomes gentle in its ways and finds happiness everywhere, steady as the moon's disc."

Pointers for Reflection:

Striving ends in sweetness. The effort of Sargas 4–9 was to reach this effortless state. Effort is the road; rest is the destination.

Verse 2.13.7¶

अपि निर्मननारम्भमव्यस्ताखिलकौतुकम् ।
आत्मन्येव न मात्यन्तरिन्दाविव रसायनम् ॥ २.१३.७ ॥

निर्मनन-आरम्भम् अपि (though free of any start of thought) अव्यस्त-अखिल-कौतुकम् (all its eagerness gone) [तत् सुखम्] आत्मनि एव अन्तः न माति (that joy cannot be contained within the Self), इन्दौ इव रसायनम् (like the nectar in the moon).

Translation: "Though thought no longer stirs and all eagerness is gone, that joy overflows the Self, as nectar overflows the moon."

Pointers for Reflection:

Overflowing. Inner peace is not empty but full to overflowing. The Bṛhadāraṇyaka: पूर्णमदः पूर्णमिदम् — that is full, this is full.

Verse 2.13.8¶

न करोतीन्द्रजालानि नानुधावति वासनाम् ।
बालचापलमुत्सृज्य पूर्वमेव विराजते ॥ २.१३.८ ॥

[मनः] इन्द्रजालानि न करोति (does not perform conjuring tricks) वासनां न अनुधावति (does not chase tendencies); बाल-चापलम् उत्सृज्य (dropping childish restlessness) पूर्वम् एव विराजते (it shines as it was before).

Translation: "The mind no longer conjures up illusions or chases its tendencies. Giving up its childish restlessness, it shines as it always was."

Pointers for Reflection:

As before. पूर्वम् एव — the original state. Nothing new is gained; the old restlessness is dropped.

Verse 2.13.9¶

एवंविधा हि वृत्तय
आत्मतत्त्वावलोकनाल्लभ्यन्ते नान्यथा ॥ २.१३.९ ॥

एवंविधाः वृत्तयः हि (such states of mind indeed) आत्म-तत्त्व-अवलोकनात् लभ्यन्ते (are gained by seeing the truth of the Self), न अन्यथा (not otherwise).

Translation: "Such states of mind come only from seeing the truth of the Self, and in no other way."

Pointers for Reflection:

Only by seeing. Not by willpower or technique alone. Calm is a fruit of understanding.

Verse 2.13.10¶

तस्माद्विचारेणात्मैवान्वेष्टव्य उपासनीयो
ज्ञातव्यो यावज्जीवं पुरुषेण नेतरदिति ॥ २.१३.१० ॥

तस्मात् (therefore) पुरुषेण (by a person) यावत्-जीवं (as long as life lasts) विचारेण (through inquiry) आत्मा एव अन्वेष्टव्यः (the Self alone should be sought) उपासनीयः (contemplated) ज्ञातव्यः (and known), न इतरत् इति (and nothing else).

Translation: "So as long as one lives, the Self alone should be sought through inquiry, contemplated and known — nothing else."

Pointers for Reflection:

A lifelong task. The Bṛhadāraṇyaka: आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः (2.4.5). The Muṇḍaka: तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चथ — know that one Self alone; give up other talk (2.2.5).

Verse 2.13.11¶

स्वानुभूतेश्च शास्त्रस्य गुरोश्चैवैकवाक्यता ।
यस्याभ्यासेन तेनात्मा सन्ततेनावलोक्यते ॥ २.१३.११ ॥

स्व-अनुभूतेः (of one's own experience) शास्त्रस्य (of scripture) गुरोः च एव (and of the teacher) एक-वाक्यता (agreement) — यस्य सन्ततेन अभ्यासेन (by the continued practice of which) तेन आत्मा अवलोक्यते (the Self is seen by him).

Translation: "When one's own experience, scripture and the teacher speak with one voice — by steady practice of that agreement, the Self is seen."

Pointers for Reflection:

Three witnesses agree. The method of Śuka's story (2.1.31–35) is now made explicit. Experience alone may err; scripture alone stays abstract; a teacher alone may be followed blindly. Together they are reliable.

Verse 2.13.12¶

अवहेलितशास्त्रार्थैरवज्ञातमहाजनैः ।
कष्टामप्यापदं प्राप्तो न मूढैः समतामियात् ॥ २.१३.१२ ॥

[पुरुषः] कष्टाम् आपदं प्राप्तः अपि (even having fallen into dire trouble) अवहेलित-शास्त्र-अर्थैः (with those who scorn the meaning of scripture) अवज्ञात-महा-जनैः (and disregard great people) मूढैः (with fools) समतां न इयात् (should not become like).

Translation: "Even in dire trouble, do not become like the fools who scorn the meaning of scripture and disregard the great."

Pointers for Reflection:

Hold your standard in hard times. Calamity tempts one to abandon principles. That is when they matter most.

Verse 2.13.13¶

न व्याधिर्न विषं नापत्तथा नाधिश्च भूतले ।
खेदाय स्वशरीरस्थं मौर्ख्यमेकं यथा नृणाम् ॥ २.१३.१३ ॥

भूतले (on earth) न व्याधिः (no illness) न विषं (no poison) न आपत् (no calamity) तथा न आधिः च (nor mental anguish) नृणां खेदाय [तथा] (so distresses people) यथा स्व-शरीर-स्थम् एकं मौर्ख्यम् (as their own foolishness, dwelling within).

Translation: "No illness, poison, calamity or anguish on earth troubles people as much as the one foolishness that dwells within them."

Pointers for Reflection:

The enemy within. Outer troubles pass; inner confusion multiplies them. Śāntideva: बाह्या भावा मया तद्वच्छक्या वारयितुं न हि । स्वचित्तं वारयिष्यामि किं ममान्यैर्निवारितैः — I cannot control outer things; I will control my own mind — what need to control the rest? (Bodhicaryāvatāra 5.14).

Verse 2.13.14¶

किंचित्संस्कृतबुद्धीनां श्रुतं शास्त्रमिदं यथा ।
मौर्ख्यापहं तथा शास्त्रमन्यदस्ति न किंचन ॥ २.१३.१४ ॥

यथा (as) किंचित्-संस्कृत-बुद्धीनां श्रुतम् इदं शास्त्रम् (this scripture, heard by those of somewhat refined mind) मौर्ख्य-अपहम् (removes foolishness), तथा अन्यत् किंचन शास्त्रं न अस्ति (there is no other scripture like it).

Translation: "For those whose minds are somewhat refined, no other scripture removes foolishness as this one does when it is heard."

Pointers for Reflection:

A bold claim for itself. The Yoga Vasiṣṭha holds that its stories and arguments reach the ordinary thoughtful person directly. It is written for those "somewhat refined", not only for scholars.

Verse 2.13.15¶

Verse missing in the source

The online text used for this study skips from verse 14 to verse 16. This verse will be added when it can be checked against a printed edition.

Verse 2.13.16¶

आपदो या दुरुत्तारा याश्च तुच्छाः कुयोनयः ।
तास्ता मौर्ख्यात्प्रसूयन्ते खदिरादिव कण्टकाः ॥ २.१३.१६ ॥

याः दुरुत्ताराः आपदः (the calamities hard to escape) याः च तुच्छाः कु-योनयः (and the low, wretched births) — ताः ताः मौर्ख्यात् प्रसूयन्ते (all arise from foolishness), खदिरात् कण्टकाः इव (as thorns from the khadira tree).

Translation: "All the calamities hard to escape and all the low, wretched births spring from foolishness, as thorns from the khadira tree."

Pointers for Reflection:

Thorns of the khadira. The khadira (acacia) is all thorns. Foolishness produces suffering as naturally.

Verse 2.13.17¶

वरं शरावहस्तस्य चाण्डालागारवीथिषु ।
भिक्षार्थमटनं राम न मौर्ख्यहतजीवितम् ॥ २.१३.१७ ॥

राम (O Rāma), चाण्डाल-आगार-वीथिषु (in the streets of outcastes' dwellings) शराव-हस्तस्य (with a begging-bowl in hand) भिक्षा-अर्थम् अटनं वरम् (wandering for alms is better), न मौर्ख्य-हत-जीवितम् (than a life ruined by foolishness).

Translation: "Rāma, better to go from door to door with a begging bowl through the lanes where outcastes live than to drag out a life wrecked by foolishness."

Pointers for Reflection:

Poverty versus folly. Outer poverty is no disgrace; inner poverty is. The Buddha and his monks went for alms; their wisdom made them the richest of men.

Verse 2.13.18¶

वरं घोरान्धकूपेषु कोटरेष्वेव भूरुहाम् ।
अन्धकीटत्वमेकान्ते न मौर्ख्यमतिदुःखदम् ॥ २.१३.१८ ॥

घोर-अन्ध-कूपेषु (in dreadful dark wells) भू-रुहां कोटरेषु एव (or in the hollows of trees) एकान्ते अन्ध-कीटत्वं वरम् (to be a blind worm alone is better), न अति-दुःख-दं मौर्ख्यम् (than the extreme sorrow of foolishness).

Translation: "It is better to be a blind worm alone in a dreadful dark well or the hollow of a tree than to suffer the extreme misery of foolishness."

Pointers for Reflection:

Hyperbole with a purpose. Vasiṣṭha's strong language wakes the listener. Folly is not a small fault; it is the root of all others.

Verse 2.13.19¶

इममालोकमासाद्य मोक्षोपायमयं जनः ।
अन्धतामेति न पुनः कश्चिन्मोहतमस्यपि ॥ २.१३.१९ ॥

अयं जनः (a person) इमं मोक्ष-उपाय-मयम् आलोकम् आसाद्य (having gained this light, the means to liberation) पुनः अन्धतां न एति (does not become blind again) — कश्चित् (anyone) मोह-तमसि अपि (even in the darkness of delusion).

Translation: "Once someone has received this light, this means to liberation, he does not become blind again, even in the darkness of delusion."

Pointers for Reflection:

Light that stays. True insight cannot be fully lost. The Gītā: यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव — knowing which, you will not fall into delusion again (4.35).

Verse 2.13.20¶

तावन्नयति संकोचं तृष्णा वै मानवाम्बुजम् ।
यावद्विवेकसूर्यस्य नोदिता विमला प्रभा ॥ २.१३.२० ॥

तावत् (so long) तृष्णा वै मानव-अम्बुजं संकोचं नयति (craving keeps the lotus of the human heart closed) यावत् विवेक-सूर्यस्य विमला प्रभा न उदिता (as long as the pure light of the sun of discernment has not risen).

Translation: "Craving keeps the lotus of the human heart closed only until the pure light of the sun of discernment rises."

Pointers for Reflection:

Sun and lotus. The Gītā: तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् — for them knowledge, like the sun, reveals the supreme (5.16).

Verse 2.13.21¶

संसारदुःखमोक्षार्थे मादृशैः सह बन्धुभिः ।
स्वरूपमात्मनो ज्ञात्वा गुरुशास्त्रप्रमाणतः ॥ २.१३.२१ ॥

संसार-दुःख-मोक्ष-अर्थे (for release from the sorrow of saṃsāra) मादृशैः बन्धुभिः सह (with friends like me) गुरु-शास्त्र-प्रमाणतः (on the authority of teacher and scripture) आत्मनः स्वरूपं ज्ञात्वा (knowing the true nature of the Self) —

Translation: "Having come to know the true nature of the Self, on the authority of teacher and scripture, with friends like me, for release from the sorrow of saṃsāra —"

Pointers for Reflection:

"Friends like me." Vasiṣṭha calls himself Rāma's friend (बन्धु), not only his teacher. The Buddha said: kalyāṇamittatā — noble friendship — is the whole of the holy life (Saṃyutta Nikāya 45.2).

Verse 2.13.22¶

जीवन्मुक्ताश्चरन्तीह यथा हरिहरादयः ।
यथा ब्रह्मर्षयश्चान्ये तथा विहर राघव ॥ २.१३.२२ ॥

यथा हरि-हर-आदयः (as Viṣṇu, Śiva and others) यथा च अन्ये ब्रह्म-ऋषयः (and as other brahmin sages) जीवन्मुक्ताः इह चरन्ति (move here liberated while living), तथा राघव विहर (so, Rāghava, live and move).

Translation: "— live and move in the world, Rāghava, as Viṣṇu, Śiva and the brahmin sages do, liberated while living."

Pointers for Reflection:

The goal for Rāma. Not to leave the world but to move in it freely, like the gods and sages. This is the Yoga Vasiṣṭha's ideal of the जीवन्मुक्त (glossary).

Verse 2.13.23¶

अनन्तानीह दुःखानि सुखं तृणलवोपमम् ।
नातः सुखेषु बध्नीयाद्दृष्टिं दुःखानुबन्धिषु ॥ २.१३.२३ ॥

इह (here) दुःखानि अनन्तानि (sorrows are endless) सुखं तृण-लव-उपमम् (happiness is like a blade of grass); अतः (so) दुःख-अनुबन्धिषु सुखेषु (on pleasures that bring sorrow in their train) दृष्टिं न बध्नीयात् (do not fix your gaze).

Translation: "Here sorrows are endless and happiness is like a blade of grass. Do not fix your gaze on pleasures that bring sorrow in their train."

Pointers for Reflection:

The Gītā: ये हि संस्पर्शजा भोगा दुःखयोनय एव ते । आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः — pleasures born of contact are wombs of sorrow; they have a beginning and an end; the wise do not delight in them (5.22).

Verse 2.13.24¶

यदनन्तमनायासं तत्पदं सारसिद्धये ।
साधनीयं प्रयत्नेन पुरुषेण विजानता ॥ २.१३.२४ ॥

यत् अनन्तम् अनायासं तत् पदं (that state which is endless and effortless) विजानता पुरुषेण (by a person who knows) सार-सिद्धये (to attain the essence) प्रयत्नेन साधनीयम् (should be pursued with effort).

Translation: "That endless state, which asks for no exertion, is the very thing a person of understanding should work hard to reach, for the sake of what is essential."

Pointers for Reflection:

Effort for the effortless. The paradox of practice: one strives to arrive where striving ends.

Verse 2.13.25¶

त एव पुरुषार्थस्य भाजनं पुरुषोत्तमाः ।
अनुत्तमपदालम्बि मनो येषां गतज्वरम् ॥ २.१३.२५ ॥

येषां मनः (whose mind) अनुत्तम-पद-आलम्बि (resting on the highest state) गत-ज्वरम् (free of fever), ते एव पुरुष-उत्तमाः (they alone are the best of persons) पुरुषार्थस्य भाजनम् (and vessels of the human goal).

Translation: "Those whose minds rest on the highest state, free of fever, alone are the best of persons and true vessels of the human goal."

Pointers for Reflection:

गतज्वर — fever gone. Craving is a fever; peace is health. Compare 2.1.26 (स्वस्थ).

Verse 2.13.26¶

संभोगाशनमात्रेण राज्यादिषु सुखेषु ये ।
संतुष्टा दुष्टमनसो विद्धि तानन्धदर्दुरान् ॥ २.१३.२६ ॥

ये दुष्ट-मनसः (those of corrupt mind who) संभोग-अशन-मात्रेण (by mere enjoyment and eating) राज्य-आदिषु सुखेषु संतुष्टाः (are content with pleasures like kingship) — तान् अन्ध-दर्दुरान् विद्धि (know them to be blind frogs).

Translation: "Those whose minds are spoiled and who settle for the comforts of a throne and the like — no more than enjoying and eating — are blind frogs, you should know."

Pointers for Reflection:

The frog in the well. Content with its well, unaware of the ocean. Even a kingdom is a well compared with the freedom of the Self. A pointed word to a prince.

Verse 2.13.27¶

ये शठेषु दुरन्तेषु दुष्कृतारम्भशालिषु ।
द्विषत्सु मित्ररूपेषु भक्ता वै भोगभोगिषु ॥ २.१३.२७ ॥

ये (those who) शठेषु (to the deceitful) दुरन्तेषु (to the vicious) दुष्कृत-आरम्भ-शालिषु (to those set on wrongdoing) मित्र-रूपेषु द्विषत्सु (to enemies disguised as friends) भोग-भोगिषु वै भक्ताः (and to pleasure-seekers are devoted) —

Translation: "Those who are devoted to the deceitful, the vicious, the wrongdoers, enemies in the guise of friends, and the seekers of pleasure —"

Pointers for Reflection:

Bad company. The opposite of the fourth gatekeeper. One becomes like one's companions.

Verse 2.13.28¶

ते यान्ति दुर्गमाद्दुर्गं दुःखाद्दुःखं भयाद्भयम् ।
नरकान्नरकं मूढा मोहमन्थरबुद्धयः ॥ २.१३.२८ ॥

ते मूढाः मोह-मन्थर-बुद्धयः (those fools, their minds slowed by delusion) दुर्गमात् दुर्गं (from hardship to hardship) दुःखात् दुःखं (from sorrow to sorrow) भयात् भयं (from fear to fear) नरकात् नरकं यान्ति (from hell to hell go).

Translation: "— those fools, their minds sluggish with delusion, go from hardship to hardship, sorrow to sorrow, fear to fear, hell to hell."

Pointers for Reflection:

Downward spiral. The Gītā: आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि — deluded, they fall into demonic births life after life (16.20).

Verse 2.13.29¶

परस्परविनाशोक्तेः श्रेयःस्थो न कदाचन ।
सुखदुःखदशे राम तडित्प्रसरभङ्गुरे ॥ २.१३.२९ ॥

राम (O Rāma), परस्पर-विनाश-उक्तेः (since they are said to destroy each other) सुख-दुःख-दशे (the states of pleasure and pain) तडित्-प्रसर-भङ्गुरे (as fleeting as a flash of lightning) — [तयोः] कदाचन श्रेयःस्थः न (no one stands secure in them).

Translation: "Rāma, pleasure and pain undo each other and are as brief as a flash of lightning; no one ever finds lasting good in them."

Pointers for Reflection:

Lightning. The Buddha's Diamond Sūtra image too: all conditioned things are like a flash of lightning.

Verse 2.13.30¶

ये विरक्ता महात्मानः सुविविक्ता भवादृशाः ।
पुरुषान्विद्धि तान्वन्द्यान्भोगमोक्षैकभाजनान् ॥ २.१३.३० ॥

ये (those who) विरक्ताः महा-आत्मानः (dispassionate, great-souled) सु-विविक्ताः (well-discerning) भवादृशाः (like you) — तान् पुरुषान् वन्द्यान् (know those persons as worthy of honour) भोग-मोक्ष-एक-भाजनान् विद्धि (and the true vessels of both enjoyment and liberation).

Translation: "Those who are dispassionate, great-souled and discerning, like you, are worthy of honour and are the true vessels of both enjoyment and liberation."

Pointers for Reflection:

Both enjoyment and liberation. The dispassionate are not deprived; they alone truly enjoy, because they are not enslaved.

Verse 2.13.31¶

विवेकं परमाश्रित्य वैराग्याभ्यासयोगतः ।
संसारसरितं घोरामिमामापदमुत्तरेत् ॥ २.१३.३१ ॥

परं विवेकम् आश्रित्य (relying on supreme discernment) वैराग्य-अभ्यास-योगतः (through the discipline of dispassion and practice) इमां घोरां संसार-सरितम् आपदम् (this terrible river of saṃsāra, this calamity) उत्तरेत् (one should cross).

Translation: "Relying on supreme discernment, through the discipline of dispassion and practice, one should cross this terrible river of saṃsāra."

Pointers for Reflection:

Discernment, dispassion, practice. The three oars of the boat.

Verse 2.13.32¶

न स्वप्तव्यं च संसारमायास्विह विजानता ।
विषमूर्च्छनसंमोहदायिनीषु विवेकिना ॥ २.१३.३२ ॥

इह (here) विजानता विवेकिना च (by one who knows and discerns) विष-मूर्च्छन-संमोह-दायिनीषु (which give the stupor and delusion of poison) संसार-मायासु (in the illusions of saṃsāra) न स्वप्तव्यम् (one should not sleep).

Translation: "One who knows and discerns should not fall asleep in the illusions of saṃsāra, which bring the stupor and delusion of poison."

Pointers for Reflection:

Do not sleep. The Kaṭha: उत्तिष्ठत जाग्रत — arise, awake (1.3.14).

Verse 2.13.33¶

संसारमिममासाद्य यस्तिष्ठत्यवहेलया ।
ज्वलितस्य गृहस्योच्चैः शेते तार्णस्य संस्तरे ॥ २.१३.३३ ॥

यः (whoever) इमं संसारम् आसाद्य (having come into this saṃsāra) अवहेलया तिष्ठति (stays careless) [सः] (he) उच्चैः ज्वलितस्य गृहस्य (in a house blazing high) तार्णस्य संस्तरे शेते (sleeps on a bed of straw).

Translation: "Whoever lives carelessly in this saṃsāra is like someone asleep on a straw bed in a house that is blazing."

Pointers for Reflection:

The burning house. The Lotus Sūtra's famous parable: children playing in a burning house, unaware. The Buddha's Fire Sermon: sabbaṃ, bhikkhave, ādittaṃ — all is burning (Saṃyutta Nikāya 35.28).

Verse 2.13.34¶

यत्प्राप्य न निवर्तन्ते यदासाद्य न शोचति ।
तत्पदं शेमुषीलभ्यमस्त्येवात्र न संशयः ॥ २.१३.३४ ॥

यत् प्राप्य (reaching which) न निवर्तन्ते (they do not return) यत् आसाद्य (attaining which) न शोचति (one does not grieve) — तत् पदं (that state) शेमुषी-लभ्यम् (attainable by understanding) अत्र अस्ति एव (certainly exists here); न संशयः (there is no doubt).

Translation: "That state, reaching which none return and attaining which none grieve, is attainable by understanding; it surely exists here. There is no doubt."

Pointers for Reflection:

The Gītā: यद्गत्वा न निवर्तन्ते तद्धाम परमं मम — going there, they do not return; that is My supreme abode (15.6). Here, "attainable by understanding" — not after death but here.

Verse 2.13.35¶

नास्ति चेत्तद्विचारेण दोषः को भवतां भवेत् ।
अस्ति चेत्तत्समुत्तीर्णा भविष्यथ भवार्णवात् ॥ २.१३.३५ ॥

तत् न अस्ति चेत् (if it does not exist) विचारेण भवतां कः दोषः भवेत् (what harm would inquiry do you)? अस्ति चेत् (if it does) भव-अर्णवात् समुत्तीर्णाः भविष्यथ (you will cross the ocean of becoming).

Translation: "If it does not exist, what harm can inquiry do you? And if it does, you will cross the ocean of becoming."

Pointers for Reflection:

A wager. Nothing to lose, everything to gain. Even a sceptic should inquire. The Gītā: स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् — even a little of this dharma saves from great fear (2.40).

Verse 2.13.36¶

प्रवृत्तिः पुरुषस्येह मोक्षोपायविचारणे ।
यदा भवत्याशु तदा मोक्षभागी स उच्यते ॥ २.१३.३६ ॥

यदा (when) इह पुरुषस्य (here a person's) मोक्ष-उपाय-विचारणे (to inquiry into the means of liberation) प्रवृत्तिः आशु भवति (inclination quickly arises), तदा सः मोक्ष-भागी उच्यते (then he is called one who shares in liberation).

Translation: "When a person's inclination quickly turns to inquiry into the means of liberation, he is called one who already shares in liberation."

Pointers for Reflection:

The beginning is a share in the end. To turn sincerely towards freedom is already to touch it.

Verse 2.13.37¶

अनपायि निराशङ्कं स्वास्थ्यं विगतविभ्रमम् ।
न विना केवलीभावाद्विद्यते भुवनत्रये ॥ २.१३.३७ ॥

अनपायि (unfailing) निराशङ्कं (free of fear) विगत-विभ्रमं (free of confusion) स्वास्थ्यं (well-being) भुवन-त्रये (in the three worlds) केवली-भावात् विना न विद्यते (does not exist apart from the state of oneness).

Translation: "A well-being that never fails, never fears and is never deceived exists nowhere in the three worlds, except in the state where the Self stands alone."

Pointers for Reflection:

केवलीभाव again (2.2.12). The Jaina kevalin likewise has unending bliss (ananta-sukha) as one of his four infinite qualities.

Verse 2.13.38¶

तत्प्राप्तावुत्तमप्राप्तौ न क्लेश उपजायते ।
न धनान्युपकुर्वन्ति न मित्राणि न बान्धवाः ॥ २.१३.३८ ॥

तत्-प्राप्तौ उत्तम-प्राप्तौ (in reaching that, the highest attainment) क्लेशः न उपजायते (no pain arises); न धनानि उपकुर्वन्ति (wealth does not help) न मित्राणि न बान्धवाः (nor friends nor kin).

Translation: "In reaching that highest attainment there is no hardship; wealth does not help, nor friends, nor family."

Pointers for Reflection:

Not bought. No outer resource can purchase it. The Bṛhadāraṇyaka: अमृतत्वस्य तु नाशास्ति वित्तेन — there is no hope of immortality through wealth (2.4.2).

Verse 2.13.39¶

न हस्तपादचलनं न देशान्तरसंगमः ।
न कायक्लेशवैधुर्यं न तीर्थायतनाश्रयाः ॥ २.१३.३९ ॥

न हस्त-पाद-चलनं (not moving hands and feet) न देश-अन्तर-संगमः (not travelling to other lands) न काय-क्लेश-वैधुर्यं (not mortifying the body) न तीर्थ-आयतन-आश्रयाः (not resorting to holy places and temples).

Translation: "It is not reached by moving hands and feet, by travelling to other lands, by mortifying the body, or by resorting to holy places and temples."

Pointers for Reflection:

Not outer action. Pilgrimage and austerity prepare (2.10.22), but the state itself is reached within. The Kaṭha: नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन — this Self is not gained by discourse, by intellect or by much learning alone (1.2.23).

Verse 2.13.40¶

पुरुषार्थैकसाध्येन वासनैकार्थकर्मणा ।
केवलं तन्मनोमात्रजयेनासाद्यते पदम् ॥ २.१३.४० ॥

तत् पदं (that state) केवलं (only) पुरुषार्थ-एक-साध्येन (achieved by effort alone) वासना-एक-अर्थ-कर्मणा (by the work whose one aim is [ending] tendencies) मनो-मात्र-जयेन (by conquest of the mind alone) आसाद्यते (is reached).

Translation: "That state is reached only by mastery of the mind — achieved by effort alone, through work whose one aim is to end one's tendencies."

Pointers for Reflection:

Effort, rightly aimed. Here the two halves of Book 2 meet: the effort of Sargas 4–9 is directed inward, at the mind's tendencies.

Verse 2.13.41¶

विवेकमात्रसाध्यं तद्विचारैकान्तनिश्चयम् ।
त्यजता दुःखजालानि नरेणैतदवाप्यते ॥ २.१३.४१ ॥

विवेक-मात्र-साध्यं (achievable by discernment alone) विचार-एकान्त-निश्चयं (made certain by inquiry alone) तत् एतत् (that state) दुःख-जालानि त्यजता नरेण (by a person who gives up the nets of sorrow) अवाप्यते (is attained).

Translation: "It can be achieved by discernment alone and is made certain by inquiry alone; one who gives up the nets of sorrow attains it."

Pointers for Reflection:

Discernment and inquiry. The tools are simple and wholly inward.

Verse 2.13.42¶

सुखसेव्यासनस्थेन तद्विचारयता स्वयम् ।
न शोच्यते पदं प्राप्य न स भूयो हि जायते ॥ २.१३.४२ ॥

सुख-सेव्य-आसन-स्थेन (seated in a comfortable posture) स्वयं तत् विचारयता (inquiring into it by oneself) [सः] पदं प्राप्य न शोच्यते (on reaching that state one grieves no more) सः भूयः न हि जायते (and is not born again).

Translation: "Sitting in a comfortable posture and inquiring into it oneself, one reaches that state and grieves no more, and is not born again."

Pointers for Reflection:

Comfortable posture. No heroic austerity is required. The Gītā: शुचौ देशे प्रतिष्ठाप्य स्थिरमासनमात्मनः — setting a steady seat for oneself in a clean place (6.11). Patañjali: स्थिरसुखमासनम् — the seat should be steady and comfortable (Yoga Sūtra 2.46).

Verse 2.13.43¶

तत्समस्तसुखासारसीमान्तं साधवो विदुः ।
तदनुत्तमनिष्पन्दं परमाहू रसायनम् ॥ २.१३.४३ ॥

साधवः (the good) तत् (that) समस्त-सुख-आसार-सीमान्तं विदुः (know as the furthest limit of the stream of all joy); तत् अनुत्तम-निष्पन्दं (that unsurpassed stillness) परं रसायनम् आहुः (they call the supreme elixir).

Translation: "The wise know it as the utmost limit of every stream of joy, and call that unsurpassed stillness the supreme elixir."

Pointers for Reflection:

Stillness as elixir. रसायन — the rejuvenating medicine. The stillness of the Self renews more than any medicine.

Verse 2.13.44¶

क्षयित्वात्सर्वभावानां स्वर्गमानुष्ययोर्द्वयोः ।
सुखं नास्त्येव सलिलं मृगतृष्णास्विवैतयोः ॥ २.१३.४४ ॥

सर्व-भावानां क्षयित्वात् (because all things perish) स्वर्ग-मानुष्ययोः द्वयोः (in both heaven and the human world) सुखं न अस्ति एव (there is no [true] happiness), मृगतृष्णासु सलिलम् इव (as there is no water in mirages).

Translation: "Because all things perish, there is no true happiness in heaven or on earth, any more than there is water in a mirage."

Pointers for Reflection:

Heaven too. The Gītā: क्षीणे पुण्ये मर्त्यलोकं विशन्ति (9.21). Even heavenly joy ends; only the Self does not.

Verse 2.13.45¶

अतो मनोजयश्चिन्त्यः शमसंतोषसाधनः ।
अनन्तसमसंयोगस्तस्मादानन्द आप्यते ॥ २.१३.४५ ॥

अतः (therefore) शम-संतोष-साधनः मनो-जयः चिन्त्यः (the conquest of the mind, which brings calm and contentment, should be pondered); तस्मात् (from that) अनन्त-सम-संयोगः (union with the infinite, the even) आनन्दः आप्यते (and bliss are gained).

Translation: "So reflect on mastering the mind, which brings calm and contentment. From it comes union with the infinite and even, and bliss."

Pointers for Reflection:

Mastery of mind leads to two gatekeepers, calm and contentment, and through them to bliss.

Verse 2.13.46¶

तिष्ठता गच्छता चैव पतता भ्रमता तथा ।
रक्षसा दानवेनापि देवेन पुरुषेण वा ॥ २.१३.४६ ॥

तिष्ठता गच्छता च एव (by one standing or walking) पतता भ्रमता तथा (falling or wandering) रक्षसा दानवेन अपि (by a demon or titan) देवेन पुरुषेण वा (by a god or a human) —

Translation: "— whether standing still or moving, stumbling or roaming, whether one is a demon, a titan, a god or a man —"

Pointers for Reflection:

For everyone, in every state. The supreme happiness is not limited by posture, condition or kind of being.

Verse 2.13.47¶

मनः प्रशमनोद्भूतं तत्प्राप्यं परमं सुखम् ।
विकासिशमपुष्पस्य विवेकोच्चतरोः फलम् ॥ २.१३.४७ ॥

मनः-प्रशमन-उद्भूतं (born of the calming of the mind) तत् परमं सुखं प्राप्यम् (that supreme happiness is to be gained) — विकासि-शम-पुष्पस्य (of the blossoming flower of calm) विवेक-उच्च-तरोः फलम् (the fruit of the tall tree of discernment).

Translation: "— that supreme happiness, born of calming the mind, can be gained. It is the fruit of the tall tree of discernment, whose blossom is calm."

Pointers for Reflection:

Tree, flower, fruit. Discernment is the tree, calm its flower, happiness its fruit.
Reading note. The online text prints प्रशमनोद्भूत्तं; corrected here to प्रशमनोद्भूतं.

Verse 2.13.48¶

व्यवहारपरेणापि कार्यवृन्दमविन्दता ।
भानुनेवाम्बरस्थेन नोज्झ्यते न च वाञ्छ्यते ॥ २.१३.४८ ॥

व्यवहार-परेण अपि (even by one engaged in worldly affairs) कार्य-वृन्दम् अविन्दता (who does not cling to the mass of tasks) [तत्] न उज्झ्यते (it is not given up) न च वाञ्छ्यते (nor craved), अम्बर-स्थेन भानुना इव (as by the sun standing in the sky).

Translation: "Even one busy in worldly affairs, who does not cling to his many tasks, neither rejects nor craves — like the sun standing in the sky."

Pointers for Reflection:

Like the sun. The sun shines on everything without grasping or refusing. The free person works the same way.
Reading note. The online text prints वाञ्छयते; corrected here to वाञ्छ्यते.

Verse 2.13.49¶

मनःप्रशान्तमत्यच्छं विश्रान्तं विगतभ्रमम् ।
अनीहं विगताभीष्टं नाभिवाञ्छति नोज्झति ॥ २.१३.४९ ॥

प्रशान्तम् (calm) अति-अच्छं (very clear) विश्रान्तं (at rest) विगत-भ्रमं (free of delusion) अनीहं (without craving) विगत-अभीष्टं (without wants) मनः (the mind) न अभिवाञ्छति न उज्झति (neither desires nor rejects).

Translation: "A mind that is calm, very clear, at rest, free of delusion, without craving or wants, neither desires nor rejects."

Pointers for Reflection:

The still centre. Free of both pulls, the mind is free.

Verse 2.13.50¶

मोक्षद्वारे द्वारपालानिमाञ्छ्रणु यथाक्रमम् ।
येषामेकतमासक्त्या मोक्षद्वारं प्रविश्यते ॥ २.१३.५० ॥

मोक्ष-द्वारे (at the gate of liberation) इमान् द्वार-पालान् (these gatekeepers) यथा-क्रमं शृणु (hear in order), येषाम् एकतम-आसक्त्या (by devotion to any one of whom) मोक्ष-द्वारं प्रविश्यते (the gate of liberation is entered).

Translation: "Listen now, one by one, to the guards who stand at liberation's door. Hold fast to even one of them, and that door lets you in."

Pointers for Reflection:

The four gatekeepers (2.11.59) are now taken one by one. First, शम — calm.

Verse 2.13.51¶

सुखदोषदशादीर्घा संसारमरुमण्डली ।
जन्तोः शीतलतामेति शीतरश्मेः समप्रभा ॥ २.१३.५१ ॥

सुख-दोष-दशा-दीर्घा (long drawn out by states of pleasure and fault) संसार-मरु-मण्डली (the desert land of saṃsāra) शीत-रश्मेः सम-प्रभा (with a radiance like the cool moon's) जन्तोः शीतलताम् एति (becomes cool for a being [through calm]).

Translation: "For one who has calm, the long desert of saṃsāra, with its spells of pleasure and pain, turns cool, bright as the cool-rayed moon."

Pointers for Reflection:

Calm cools the desert. The world does not change; the heat of reaction does.

Verse 2.13.52¶

शमेनासाद्यते श्रेयः शमो हि परमं पदम् ।
शमः शिवः शमः शान्तिः शमो भ्रान्तिनिवारणम् ॥ २.१३.५२ ॥

शमेन श्रेयः आसाद्यते (by calm the highest good is reached); शमः हि परमं पदम् (calm is the supreme state); शमः शिवः (calm is auspicious) शमः शान्तिः (calm is peace) शमः भ्रान्ति-निवारणम् (calm removes delusion).

Translation: "By calm the highest good is reached; calm is the supreme state. Calm is auspicious, calm is peace, calm dispels delusion."

Pointers for Reflection:

शम (glossary). The settling of the mind. The Gītā: योगारूढस्य तस्यैव शमः कारणमुच्यते — for one who has ascended to yoga, calm is said to be the means (6.3).
Reading note. The online text prints शान्ति; corrected here to शान्तिः.

Verse 2.13.53¶

पुंसः प्रशमतृप्तस्य शीतलाच्छतरात्मनः ।
शमभूषितचित्तस्य शत्रुरप्येति मित्रताम् ॥ २.१३.५३ ॥

प्रशम-तृप्तस्य (satisfied with calm) शीतल-अच्छतर-आत्मनः (cool and very clear within) शम-भूषित-चित्तस्य (whose mind is adorned with calm) पुंसः (to such a person) शत्रुः अपि मित्रताम् एति (even an enemy becomes a friend).

Translation: "Even an enemy becomes the friend of one who is satisfied with calm, cool and clear within, whose mind is adorned with calm."

Pointers for Reflection:

Calm disarms. Patañjali: अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः — when non-violence is established, hostility ceases in one's presence (Yoga Sūtra 2.35). Compare Viśvāmitra and Vasiṣṭha, old enemies now friends (2.2.15).

Verse 2.13.54¶

शमचन्द्रमसा येषामाशयः समलंकृतः ।
क्षीरोदानामिवोदेति तेषां परमशुद्धता ॥ २.१३.५४ ॥

येषाम् आशयः (those whose heart) शम-चन्द्रमसा समलंकृतः (is adorned with the moon of calm) — तेषां परम-शुद्धता उदेति (supreme purity arises in them), क्षीर-उदानाम् इव (as in the oceans of milk).

Translation: "Those whose hearts are adorned with the moon of calm grow supremely pure, like the ocean of milk."

Pointers for Reflection:

The ocean of milk. In the Purāṇic churning, the moon rose from the ocean of milk. Calm rises in a pure heart.

Verse 2.13.55¶

हृत्कुशेशयकोशेषु येषां शमकुशेशयम् ।
सतां विकसितं ते हि द्विहृत्पद्माः समा हरेः ॥ २.१३.५५ ॥

येषां सतां (those good people in whom) हृत्-कुशेशय-कोशेषु (in the cups of the heart-lotus) शम-कुशेशयं विकसितम् (the lotus of calm has bloomed), ते हि द्वि-हृत्-पद्माः (they, having two heart-lotuses) हरेः समाः (are equal to Viṣṇu).

Translation: "Good people in whom the lotus of calm has blossomed within the lotus of the heart are like Viṣṇu, who also has a second lotus."

Pointers for Reflection:

Two lotuses. Viṣṇu holds a lotus and has the lotus of creation rising from him. The calm sage, too, has a second lotus — calm — blooming in his heart.

Verse 2.13.56¶

शमश्रीः शोभते येषां मुखेन्दावकलङ्किते ।
ते कुलीनेन्दवो वन्द्याः सौन्दर्यविजितेन्द्रियाः ॥ २.१३.५६ ॥

येषाम् अकलङ्किते मुख-इन्दौ (on whose spotless moon-face) शम-श्रीः शोभते (the beauty of calm shines), ते कुलीन-इन्दवः वन्द्याः (those moons of noble families are to be honoured) सौन्दर्य-विजित-इन्द्रियाः (and their beauty lies in having conquered the senses).

Translation: "Those on whose spotless moon-like faces the beauty of calm shines are the moons of noble families, worthy of honour; their beauty is the mastery of the senses."

Pointers for Reflection:

Calm shows on the face. The Chāndogya teacher says to his student: ब्रह्मविदिव वै सोम्य ते मुखं भाति — your face shines like that of one who knows Brahman (4.14.2).

Verse 2.13.57¶

त्रैलोक्योदरवर्तिन्यो नानन्दाय तथा श्रियः ।
साम्राज्यसंपत्प्रतिमा यथा शमविभूतयः ॥ २.१३.५७ ॥

त्रैलोक्य-उदर-वर्तिन्यः श्रियः (the riches within the three worlds) तथा आनन्दाय न (do not give such joy) यथा साम्राज्य-संपत्-प्रतिमाः (as, like the wealth of empire) शम-विभूतयः (the riches of calm).

Translation: "All the riches of the three worlds do not give such joy as the riches of calm, which are like the wealth of an empire."

Pointers for Reflection:

An empire within. Kingship of the mind outshines kingship of land — a word to the future king.

Verse 2.13.58¶

यानि दुःखानि या तृष्णा दुःसहा ये दुराधयः ।
तत्सर्वं शान्तचेतःसु तमोऽर्केष्विव नश्यति ॥ २.१३.५८ ॥

यानि दुःखानि (whatever sorrows) या दुःसहा तृष्णा (whatever unbearable craving) ये दुराधयः (whatever evil anxieties) — तत् सर्वं (all that) शान्त-चेतःसु नश्यति (vanishes in calm minds), अर्केषु तमः इव (as darkness before the sun).

Translation: "Whatever sorrows, unbearable cravings and evil anxieties there are, all vanish in calm minds, as darkness before the sun."

Pointers for Reflection:

The Gītā: प्रसादे सर्वदुःखानां हानिरस्योपजायते — in serenity all sorrows end (2.65).

Verse 2.13.59¶

मनो हि सर्वभूतानां प्रसादमधिगच्छति ।
न तथेन्दोर्यथा शान्ते जने जनितकौतुकम् ॥ २.१३.५९ ॥

सर्व-भूतानां मनः (the mind of all beings) प्रसादम् अधिगच्छति (becomes glad) — न तथा इन्दोः (not so much from the moon) यथा शान्ते जने (as from a calm person) जनित-कौतुकम् (with the delight it brings).

Translation: "The minds of all beings are not gladdened so much by the moon as by the sight of a calm person and the delight it brings."

Pointers for Reflection:

Calm is contagious. A peaceful person brings peace to a room.

Verse 2.13.60¶

शमशालिनि सौहार्दवति सर्वेषु जन्तुषु ।
सुजने परमं तत्त्वं स्वयमेव प्रसीदति ॥ २.१३.६० ॥

शम-शालिनि (endowed with calm) सर्वेषु जन्तुषु सौहार्दवति (with goodwill to all beings) सु-जने (in a good person) परमं तत्त्वं स्वयम् एव प्रसीदति (the supreme truth becomes clear by itself).

Translation: "In a good person who has calm and goodwill to all beings, the supreme truth becomes clear by itself."

Pointers for Reflection:

Goodwill and truth. Friendliness (मैत्री) to all is a condition of insight. Śāntideva's whole path is built on this: love for all beings opens the way to wisdom.

Verse 2.13.61¶

मातरीव परं यान्ति विषमाणि मृदूनि च ।
विश्वासमिह भूतानि सर्वाणि शमशालिनि ॥ २.१३.६१ ॥

इह (here) सर्वाणि भूतानि (all beings) विषमाणि मृदूनि च (fierce and gentle) शम-शालिनि (in one who has calm) परं विश्वासं यान्ति (place complete trust), मातरि इव (as in a mother).

Translation: "All beings, fierce and gentle alike, trust the calm one completely, as they trust a mother."

Pointers for Reflection:

As in a mother. The Buddha's Karaṇīya Mettā Sutta: mātā yathā niyaṃ puttaṃ … evampi sabbabhūtesu mānasaṃ bhāvaye aparimāṇaṃ — as a mother protects her only child, so towards all beings cultivate a boundless heart.

Verse 2.13.62¶

न रसायनपानेन न लक्ष्म्यालिङ्गनेन च ।
तथा सुखमवाप्नोति शमेनान्तर्यथा मनः ॥ २.१३.६२ ॥

मनः (the mind) न रसायन-पानेन (not by drinking elixirs) न च लक्ष्मी-आलिङ्गनेन (nor by embracing Lakṣmī) तथा सुखम् अवाप्नोति (finds such happiness) यथा अन्तः शमेन (as by calm within).

Translation: "The mind does not find such happiness by drinking elixirs or embracing the goddess of fortune as it does through calm within."

Pointers for Reflection:

Beyond health and wealth. Elixirs and riches are the best the world offers; calm surpasses them.

Verse 2.13.63¶

सर्वाधिव्याधिचलितं क्रान्तं तृष्णावरत्रया ।
मनः शमामृतासेकैः समाश्वासय राघव ॥ २.१३.६३ ॥

राघव (O Rāghava), सर्व-आधि-व्याधि-चलितं (shaken by every ill of mind and body) तृष्णा-वरत्रया क्रान्तं (gripped by the rope of craving) मनः (the mind) शम-अमृत-आसेकैः समाश्वासय (soothe with sprinklings of the nectar of calm).

Translation: "Rāghava, your mind is tossed by every ache of mind and body and held in the noose of craving. Calm it by sprinkling it with the nectar of peace."

Pointers for Reflection:

Personal advice. Vasiṣṭha speaks directly to Rāma's troubled mind of Book 1.

Verse 2.13.64¶

यत्करोषि यदश्नासि शमशीतलया धिया ।
तत्रातिस्वदते स्वादु नेतरत्तात मानसे ॥ २.१३.६४ ॥

तात (dear one), यत् करोषि (whatever you do) यत् अश्नासि (whatever you eat) शम-शीतलया धिया (with a mind cooled by calm), तत्र (there) मानसे अति स्वदते स्वादु (it tastes exceedingly sweet to the mind); न इतरत् (not otherwise).

Translation: "Dear one, whatever you do and whatever you eat with a mind cooled by calm tastes truly sweet; nothing else does."

Pointers for Reflection:

Calm sweetens life. Not less enjoyment, but more. The restless mind cannot taste its food.

Verse 2.13.65¶

शमामृतरसाच्छन्नं मनो यामेति निर्वृतिम् ।
छिन्नान्यपि तयाङ्गानि मन्ये रोहन्ति राघव ॥ २.१३.६५ ॥

राघव (O Rāghava), शम-अमृत-रस-आच्छन्नं मनः (the mind steeped in the nectar of calm) यां निर्वृतिम् एति (the peace it reaches) — तया (by it) छिन्नानि अपि अङ्गानि रोहन्ति (even severed limbs would grow back), मन्ये (I think).

Translation: "Rāghava, such is the peace a mind steeped in the nectar of calm reaches that I think even severed limbs would grow back by it."

Pointers for Reflection:

Hyperbole of healing. Calm is the deepest medicine.

Verse 2.13.66¶

न पिशाचा न रक्षांसि न दैत्या न च शत्रवः ।
न च व्याघ्रभुजङ्गा वा द्विषन्ति शमशालिनम् ॥ २.१३.६६ ॥

न पिशाचाः (not ghouls) न रक्षांसि (not demons) न दैत्याः (not titans) न च शत्रवः (nor enemies) न च व्याघ्र-भुजङ्गाः वा (nor tigers and serpents) शम-शालिनं द्विषन्ति (bear ill will to one who has calm).

Translation: "No ghoul, demon or titan, no enemy, no tiger or serpent bears ill will towards one who has calm."

Pointers for Reflection:

Stories of the saints. Indian and Buddhist lore abounds in tigers lying calmly beside hermits. The Buddha tamed the maddened elephant Nālāgiri with loving-kindness (Vinaya, Cullavagga 7).

Verse 2.13.67¶

सुसंनद्धसमस्ताङ्गं प्रशमामृतवर्मणा ।
वेधयन्ति न दुःखानि शरा वज्रशिलामिव ॥ २.१३.६७ ॥

प्रशम-अमृत-वर्मणा (by the armour of the nectar of calm) सु-संनद्ध-समस्त-अङ्गं (one whose whole body is well armoured) दुःखानि न वेधयन्ति (sorrows do not pierce), वज्र-शिलां शराः इव (as arrows [do not pierce] diamond-rock).

Translation: "Sorrows cannot pierce one whose whole being is armoured in the nectar of calm, as arrows cannot pierce a diamond-hard rock."

Pointers for Reflection:

Armour of calm. Compare the armour of knowledge (2.12.18).

Verse 2.13.68¶

न तथा शोभते राजा अप्यन्तःपुरसंस्थितः ।
समया स्वच्छया बुद्ध्या यथोपशमशीलया ॥ २.१३.६८ ॥

राजा अपि (even a king) अन्तः-पुर-संस्थितः (in his inner palace) तथा न शोभते (does not shine as much) यथा (as [one does]) समया स्वच्छया उपशम-शीलया बुद्ध्या (with an even, clear mind whose nature is calm).

Translation: "Even a king in his palace does not shine as one does with an even, clear mind whose nature is calm."

Pointers for Reflection:

Again for the prince. The splendour of calm outshines the splendour of the throne.

Verse 2.13.69¶

प्राणात्प्रियतरं दृष्ट्वा तुष्टिमेति न वै जनः ।
यामायाति जनः शान्तिमवलोक्य शमाशयम् ॥ २.१३.६९ ॥

जनः (a person) प्राणात् प्रियतरं दृष्ट्वा (seeing what is dearer than life) तुष्टिं न एति वै (does not find the satisfaction) यां शान्तिं जनः आयाति (the peace one finds) शम-आशयं अवलोक्य (on seeing a person of calm heart).

Translation: "Seeing what is dearer than life itself does not bring the satisfaction that people find on seeing someone whose heart is calm."

Pointers for Reflection:

Darśana. The Indian practice of seeking the sight (दर्शन) of a saint rests on this experience: the presence of the calm transmits calm.

Verse 2.13.70¶

समया शमशालिन्या वृत्त्या यः साधु वर्तते ।
अभिनन्दितया लोके जीवतीह स नेतरः ॥ २.१३.७० ॥

यः (whoever) समया शम-शालिन्या वृत्त्या (with an even disposition endowed with calm) लोके अभिनन्दितया (welcomed by the world) साधु वर्तते (lives well), सः इह जीवति (he truly lives here), न इतरः (no one else).

Translation: "One who lives well, with an even and calm disposition that the world welcomes, truly lives; no one else does."

Pointers for Reflection:

True life. Mere breathing is not living.

Verse 2.13.71¶

अनुद्धतमनाः शान्तः साधुः कर्म करोति यत् ।
तत्सर्वमभिनन्दन्ति तस्येमा भूतजातयः ॥ २.१३.७१ ॥

अनुद्धत-मनाः शान्तः साधुः (a calm, good person whose mind is not proud) यत् कर्म करोति (whatever deed he does), तत् सर्वम् (all of it) इमाः भूत-जातयः अभिनन्दन्ति (all these kinds of beings welcome).

Translation: "Whatever a calm, good person, free of arrogance, does, all beings welcome."

Pointers for Reflection:

The Gītā: यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः — by whom the world is not disturbed, and who is not disturbed by the world (12.15).

Verse 2.13.72¶

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभाशुभम् ।
न हृष्यति ग्लायति यः स शान्त इति कथ्यते ॥ २.१३.७२ ॥

यः (whoever) शुभ-अशुभं (pleasant or unpleasant) श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा (hearing, touching, seeing, tasting and smelling) न हृष्यति (is not elated) [न] ग्लायति (nor dejected), सः शान्तः इति कथ्यते (he is called calm).

Translation: "One who hears, touches, sees, tastes and smells things pleasant and unpleasant, and is neither elated nor dejected, is called calm."

Pointers for Reflection:

शान्त — the calm one. Verses 72–80 each end with स शान्त इति कथ्यते — such a one is called calm. Like the Gītā's portrait of the steady-minded (2.55–72) and of the devotee (12.13–20), they give marks to measure oneself by.
The five senses. The Gītā: पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन् — seeing, hearing, touching, smelling, eating — the knower thinks "I do nothing" (5.8).

Verse 2.13.73¶

यः समः सर्वभूतेषु भावि काङ्क्षति नोज्झति ।
जित्वेन्द्रियाणि यत्नेन स शान्त इति कथ्यते ॥ २.१३.७३ ॥

यः (whoever) सर्व-भूतेषु समः (is even towards all beings) भावि न काङ्क्षति न उज्झति (neither longs for nor shuns what is to come) यत्नेन इन्द्रियाणि जित्वा (having conquered the senses with effort), सः शान्तः इति कथ्यते (he is called calm).

Translation: "Even-handed towards every creature, neither hungry for nor pushing away what lies ahead, the senses brought under rein by effort — such a one is called calm."

Pointers for Reflection:

The Gītā: समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् — even towards all beings, he gains supreme devotion to Me (18.54).

Verse 2.13.74¶

स्पृष्ट्वाऽवदातया बुद्ध्या यथैवान्तस्तथा बहिः ।
दृश्यन्ते यत्र कार्याणि स शान्त इति कथ्यते ॥ २.१३.७४ ॥

यत्र (in whom) अवदातया बुद्ध्या स्पृष्ट्वा (touched by a pure understanding) कार्याणि (actions) यथा एव अन्तः तथा बहिः दृश्यन्ते (are seen to be the same within and without), सः शान्तः इति कथ्यते (he is called calm).

Translation: "One whose actions, touched by a pure understanding, are the same within as without, is called calm."

Pointers for Reflection:

Integrity. No gap between inner and outer, thought and deed. This is what the word integrity means: wholeness.

Verse 2.13.75¶

तुषारकरबिम्बाभं मनो यस्य निराकुलम् ।
मरणोत्सवयुद्धेषु स शान्त इति कथ्यते ॥ २.१३.७५ ॥

यस्य मनः (whose mind) तुषार-कर-बिम्ब-आभं (like the disc of the cool-rayed moon) मरण-उत्सव-युद्धेषु (at deaths, festivals and battles) निराकुलम् (is untroubled), सः शान्तः इति कथ्यते (he is called calm).

Translation: "One whose mind stays untroubled like the moon's cool disc — at deaths, at festivals, in battle — is called calm."

Pointers for Reflection:

Death, festival, battle. Grief, joy and danger alike leave him even. A king's life contains all three; Rāma will meet all three.

Verse 2.13.76¶

स्थितोऽपि न स्थित इव न हृष्यति न कुप्यति ।
यः सुषुप्तसमः स्वस्थः स शान्त इति कथ्यते ॥ २.१३.७६ ॥

यः (whoever) स्थितः अपि न स्थितः इव (though present, is as if not present) न हृष्यति न कुप्यति (is neither elated nor angry) सुषुप्त-समः स्वस्थः (resting in himself as in deep sleep), सः शान्तः इति कथ्यते (he is called calm).

Translation: "One who, though present, is as if not present, who is neither elated nor angry, resting in himself as in deep sleep, is called calm."

Pointers for Reflection:

As in deep sleep. In deep sleep there is no agitation; the calm one has that peace while awake. The Māṇḍūkya calls the deep-sleep state आनन्दभुक् — enjoying bliss (5).

Verse 2.13.77¶

अमृतस्यन्दसुभगा यस्य सर्वजनं प्रति ।
दृष्टिः प्रसरति प्रीता स शान्त इति कथ्यते ॥ २.१३.७७ ॥

यस्य (whose) अमृत-स्यन्द-सुभगा प्रीता दृष्टिः (gaze, lovely as a stream of nectar, full of affection) सर्व-जनं प्रति प्रसरति (flows towards all people), सः शान्तः इति कथ्यते (he is called calm).

Translation: "One whose loving gaze, sweet as a stream of nectar, falls on everyone, is called calm."

Pointers for Reflection:

Calm is warm. Not a cold detachment but a loving gaze on all. The Gītā: अद्वेष्टा सर्वभूतानां मैत्रः करुण एव च — without hatred towards any being, friendly and compassionate (12.13).

Verse 2.13.78¶

योऽन्तः शीतलतां यातो यो भावेषु न मज्जति ।
व्यवहारी न संमूढः स शान्त इति कथ्यते ॥ २.१३.७८ ॥

यः (whoever) अन्तः शीतलतां यातः (has become cool within) यः भावेषु न मज्जति (who does not drown in things) व्यवहारी न संमूढः (who is active yet not confused), सः शान्तः इति कथ्यते (he is called calm).

Translation: "One who has become cool within, who does not drown in things, who acts in the world without confusion, is called calm."

Pointers for Reflection:

Active and calm. Not withdrawal: व्यवहारी, engaged in affairs. This is Janaka's model (2.1.18).

Verse 2.13.79¶

अप्यापत्सु दुरन्तासु कल्पान्तेषु महत्स्वपि ।
तुच्छेऽहं न मनो यस्य स शान्त इति कथ्यते ॥ २.१३.७९ ॥

यस्य मनः (whose mind) दुरन्तासु आपत्सु अपि (even in terrible calamities) महत्सु कल्प-अन्तेषु अपि (even at the great ends of ages) तुच्छे अहम् न [भवति] (does not shrink into the petty 'I'), सः शान्तः इति कथ्यते (he is called calm).

Translation: "One whose mind does not shrink into the petty 'I', even in terrible calamities or at the great ending of the world, is called calm."

Pointers for Reflection:

The petty 'I'. Crisis tends to shrink us into self-concern. The calm one stays wide.

Verse 2.13.80¶

आकाशसदृशी यस्य पुंसः संव्यवहारिणः ।
कलङ्कमेति न मतिः स शान्त इति कथ्यते ॥ २.१३.८० ॥

यस्य पुंसः (of the person whose) संव्यवहारिणः (even while engaged in affairs) आकाश-सदृशी मतिः (mind, like the sky) कलङ्कं न एति (is not stained), सः शान्तः इति कथ्यते (he is called calm).

Translation: "One whose mind, though busy in the world, is like the sky and takes no stain, is called calm."

Pointers for Reflection:

The Gītā: यथा सर्वगतं सौक्ष्म्यादाकाशं नोपलिप्यते — as all-pervading space is not stained, because it is subtle (13.32).

Verse 2.13.81¶

तपस्विषु बहुज्ञेषु याजकेषु नृपेषु च ।
बलवत्सु गुणाढ्येषु शमवानेव राजते ॥ २.१३.८१ ॥

तपस्विषु बहु-ज्ञेषु याजकेषु नृपेषु च (among ascetics, the learned, priests and kings) बलवत्सु गुण-आढ्येषु (among the strong and the virtuous) शमवान् एव राजते (only the calm one shines).

Translation: "Among ascetics, scholars, priests and kings, among the strong and the gifted, it is the calm one who shines."

Pointers for Reflection:

Above all distinctions. Calm is the crown of every role.

Verse 2.13.82¶

शमसंसक्तमनसां महतां गुणशालिनाम् ।
उदेति निर्वृतिश्चित्ताज्ज्योत्स्नेव सितरोचिषः ॥ २.१३.८२ ॥

शम-संसक्त-मनसां महतां गुण-शालिनां (of great, virtuous people whose minds are joined with calm) चित्तात् (from the mind) निर्वृतिः उदेति (bliss rises), सित-रोचिषः ज्योत्स्ना इव (as moonlight from the white-rayed moon).

Translation: "In great and gifted souls whose minds cling to calm, bliss wells up out of the heart, the way moonlight streams from the white moon."

Pointers for Reflection:

Natural radiance. As the moon does not try to shine, so bliss flows from calm without effort.

Verse 2.13.83¶

सीमान्तो गुणपूगानां पौरुषैकान्तभूषणम् ।
संकटेषु भयस्थाने शमः श्रीमान्विराजते ॥ २.१३.८३ ॥

शमः (calm) गुण-पूगानां सीमान्तः (is the summit of all virtues) पौरुष-एकान्त-भूषणम् (the one true ornament of effort); संकटेषु भय-स्थाने (in crises and in danger) श्रीमान् विराजते (it shines in its glory).

Translation: "Calm is the summit of all virtues and the true ornament of effort; in crises and in danger it shines in its glory."

Pointers for Reflection:

Calm crowns effort. Effort without calm is frantic; calm without effort is idle. Together they are complete.

Verse 2.13.84¶

शमममृतमहार्यमार्यगुप्तं परमवलम्ब्य परं पदं प्रयाताः ।
रघुतनय यथा महानुभावाः क्रममनुपालय सिद्धये तमेव ॥ २.१३.८४ ॥

रघु-तनय (O son of Raghu), यथा (as) महा-अनुभावाः (the great souls) अमृतम् अहार्यम् आर्य-गुप्तं परं शमम् अवलम्ब्य (relying on supreme calm — nectar, unshakeable, guarded by the noble) परं पदं प्रयाताः (reached the supreme state), [तथा] सिद्धये तम् एव क्रमम् अनुपालय (so follow that same path for your fulfilment).

Translation: "Son of Raghu, as the great souls reached the supreme state by relying on supreme calm — that nectar, unshakeable, guarded by the noble — so follow the same path to fulfilment."

Pointers for Reflection:

The first gatekeeper. Calm is not one virtue among many; it is a complete path for one who masters it (2.11.61).