Sarga 14¶
Mumukṣu Prakaraṇa · The second gatekeeper: inquiry (54 verses)
Sarga 14 at a glance
The second gatekeeper: inquiry (विचार).
- Inquiry, made constantly with a pure mind, is the great medicine for saṃsāra; it cuts the forest of calamity at the root (2.14.1–2.14.10).
- Minds that inquire float in calamity like gourds; thoughtlessness is a drunken sleep in which evils appear like ghosts in the dark (2.14.11–2.14.27).
- The fruit of inquiry is oneness and desirelessness; the mind becomes like the sky, a witness that lets go of the past and meets the present (2.14.28–2.14.36).
- "Who am I? Whose is saṃsāra?" — ask this even in calamity. Inquiry is a divine eye; never give it up (2.14.37–2.14.49).
- Definition and fruit: inquiry → truth → rest in the Self → peace → the end of all sorrow (2.14.50–2.14.54).
Verse 2.14.1¶
श्रीवसिष्ठ उवाच ।
शास्त्रावबोधामलया धिया परमपूतया ।
कर्तव्यः कारणज्ञेन विचारोऽनिशमात्मनः ॥ २.१४.१ ॥
कारण-ज्ञेन (by one who knows causes) शास्त्र-अवबोध-अमलया परम-पूतया धिया (with a mind made spotless and wholly pure by understanding scripture) आत्मनः विचारः (inquiry into oneself) अनिशं कर्तव्यः (should be made constantly).
Translation: Śrī Vasiṣṭha said: "One who understands causes should inquire into the Self constantly, with a mind made spotless and pure by understanding scripture."
Pointers for Reflection:
- The second gatekeeper: विचार. Inquiry — reflective, reasoned investigation into one's own nature. Sarga 14 is the Yoga Vasiṣṭha's great hymn to it.
- Constantly. Not an occasional exercise but a way of living. Ramaṇa Maharṣi, in the twentieth century, made this verse's teaching — self-inquiry, ātma-vicāra — the heart of his instruction, and often quoted the Yoga Vasiṣṭha.
Verse 2.14.2¶
विचारात्तीक्ष्णतामेत्य धीः पश्यति परं पदम् ।
दीर्घसंसाररोगस्य विचारो हि महौषधम् ॥ २.१४.२ ॥
विचारात् (through inquiry) तीक्ष्णताम् एत्य (growing sharp) धीः (the mind) परं पदं पश्यति (sees the supreme state); विचारः हि (inquiry indeed) दीर्घ-संसार-रोगस्य महा-औषधम् (is the great medicine for the long disease of saṃsāra).
Translation: "Sharpened by inquiry, the mind sees the supreme state. Inquiry is the great medicine for the long disease of saṃsāra."
Pointers for Reflection:
- Sharpening the mind. The Kaṭha: दृश्यते त्वग्र्यया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः — it is seen by those of subtle vision, with a sharp and subtle intellect (1.3.12).
Verse 2.14.3¶
आपद्वनमनन्तेहापरिपल्लविताकृति ।
विचारक्रकचच्छिन्नं नैव भूयः प्ररोहति ॥ २.१४.३ ॥
अनन्त-ईहा-परिपल्लवित-आकृति (whose form is covered with the endless shoots of desire) आपत्-वनम् (the forest of calamities) विचार-क्रकच-छिन्नं (cut down by the saw of inquiry) भूयः न एव प्ररोहति (never grows again).
Translation: "The jungle of misfortune, every branch sprouting with desires without end, once sawn down by inquiry, never grows back."
Pointers for Reflection:
- Cut at the root. Other remedies trim branches; inquiry cuts the root. The Gītā: तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः । छित्त्वैनं संशयं — cutting with the sword of knowledge this doubt born of ignorance in the heart (4.42).
Verse 2.14.4¶
मोहेन बन्धुनाशेषु संकटेषु शमेषु च ।
सर्वं व्याप्तं महाप्राज्ञ विचारो हि सतां गतिः ॥ २.१४.४ ॥
महा-प्राज्ञ (O very wise one), बन्धु-नाशेषु संकटेषु शमेषु च (in loss of kin, in crises, and in quiet times) सर्वं मोहेन व्याप्तम् (everything is pervaded by delusion); सतां गतिः विचारः हि (inquiry is the refuge of the good).
Translation: "Wise one, in the loss of loved ones, in crises and even in quiet times, delusion pervades everything; inquiry is the refuge of the good."
Pointers for Reflection:
- In every condition. Not only in hardship: delusion is present in good times too. Inquiry is needed always.
Verse 2.14.5¶
न विचारं विना कश्चिदुपायोऽस्ति विपश्चिताम् ।
विचारादशुभं त्यक्त्वा शुभमायाति धीः सताम् ॥ २.१४.५ ॥
विपश्चितां (for the wise) विचारं विना (without inquiry) कश्चित् उपायः न अस्ति (there is no means); विचारात् (through inquiry) सतां धीः (the mind of the good) अशुभं त्यक्त्वा शुभम् आयाति (leaves the harmful and comes to the good).
Translation: "For the wise there is no means other than inquiry. Through it, the mind of the good leaves the harmful and reaches the good."
Pointers for Reflection:
- Inquiry redirects. It is the tool for the river-turning of 2.9.30.
Verse 2.14.6¶
बलं बुद्धिश्च तेजश्च प्रतिपत्तिः क्रियाफलम् ।
फलन्त्येतानि सर्वाणि विचारेणैव धीमताम् ॥ २.१४.६ ॥
बलं बुद्धिः च तेजः च (strength, intelligence, vigour) प्रतिपत्तिः (right understanding) क्रिया-फलम् (the fruit of action) — एतानि सर्वाणि (all these) धीमतां विचारेण एव फलन्ति (bear fruit for the wise through inquiry alone).
Translation: "Power, intelligence, brilliance, sound judgement and successful action — for the thoughtful, every one of these ripens only through inquiry."
Pointers for Reflection:
- Inquiry in worldly life too. Not only for mokṣa: every undertaking succeeds better with reflection.
Verse 2.14.7¶
युक्तायुक्तमहादीपमभिवाञ्छितसाधकम् ।
स्फारं विचारमाश्रित्य संसारजलधिं तरेत् ॥ २.१४.७ ॥
युक्त-अयुक्त-महा-दीपम् (the great lamp that shows what is fitting and unfitting) अभिवाञ्छित-साधकम् (which achieves what is desired) स्फारं विचारम् आश्रित्य (relying on vast inquiry) संसार-जलधिं तरेत् (one should cross the ocean of saṃsāra).
Translation: "Relying on broad inquiry — the great lamp that shows what is fitting and what is not, and achieves what one seeks — cross the ocean of saṃsāra."
Pointers for Reflection:
- A lamp for choices. Inquiry shows right from wrong in each situation.
Verse 2.14.8¶
आलूनहृदयाम्भोजान्महामोहमतङ्गजान् ।
विदारयति शुद्धात्मा विचारो नाम केसरी ॥ २.१४.८ ॥
विचारः नाम केसरी (the lion called inquiry) शुद्ध-आत्मा (pure in nature) आलून-हृदय-अम्भोजान् (who tear up the lotus of the heart) महा-मोह-मतङ्ग-जान् (the great elephants of delusion) विदारयति (tears apart).
Translation: "Inquiry is a pure lion that tears apart the great elephants of delusion, which trample the lotus of the heart."
Pointers for Reflection:
- Lion against elephants. Delusion is huge and heavy; inquiry is smaller but fiercer.
Verse 2.14.9¶
मूढाः कालवशेनेह यद्गताः परमं पदम् ।
तद्विचारप्रदीपस्य विजृम्भितमनुत्तमम् ॥ २.१४.९ ॥
यत् (that) इह (here) मूढाः (even the deluded) काल-वशेन (in time) परमं पदं गताः (have reached the supreme state) — तत् (that) विचार-प्रदीपस्य अनुत्तमं विजृम्भितम् (is the unsurpassed work of the lamp of inquiry).
Translation: "That even the deluded have, in time, reached the supreme state is the unsurpassed work of the lamp of inquiry."
Pointers for Reflection:
- Hope for everyone. No one is too dull for inquiry. In time, its light reaches all.
Verse 2.14.10¶
राज्यानि संपदः स्फारा भोगो मोक्षश्च शाश्वतः ।
विचारकल्पवृक्षस्य फलान्येतानि राघव ॥ २.१४.१० ॥
राघव (O Rāghava), राज्यानि (kingdoms) स्फाराः संपदः (great riches) भोगः (enjoyment) शाश्वतः मोक्षः च (and lasting liberation) — एतानि (these) विचार-कल्प-वृक्षस्य फलानि (are the fruits of the wishing tree of inquiry).
Translation: "Rāghava, inquiry is a wishing-tree whose fruits are kingdoms, abundant wealth, enjoyment, and freedom that lasts for ever."
Pointers for Reflection:
- A wishing tree. Inquiry yields whatever one rightly seeks.
Verse 2.14.11¶
या विवेकविकासिन्यो मतयो महतामिह ।
न ता विपदि मज्जन्ति तुम्बकानीव वारिणि ॥ २.१४.११ ॥
इह (here) महतां (of the great) याः विवेक-विकासिन्यः मतयः (minds that blossom with discernment) ताः (they) विपदि न मज्जन्ति (do not sink in calamity), वारिणि तुम्बकानि इव (as gourds [do not sink] in water).
Translation: "In the great, minds that open out through discernment never go under in a crisis, just as a dried gourd will not sink in a river."
Pointers for Reflection:
- The floating gourd. Hollow gourds were used as floats to cross rivers. A mind emptied of delusion floats.
Verse 2.14.12¶
विचारोदयकारिण्या धिया व्यवहरन्ति ये ।
फलानामत्युदाराणां भाजनं हि भवन्ति ते ॥ २.१४.१२ ॥
ये (those who) विचार-उदय-कारिण्या धिया (with a mind that makes inquiry arise) व्यवहरन्ति (conduct their affairs), ते हि (they indeed) अति-उदाराणां फलानां भाजनं भवन्ति (become vessels of the noblest fruits).
Translation: "Those who conduct their affairs with a mind that keeps inquiry alive become vessels of the noblest fruits."
Pointers for Reflection:
- Inquiry in daily affairs. Not only in meditation but in business, family and governance.
Verse 2.14.13¶
मूर्खहृत्काननस्थानामाशाप्रथमरोधिनाम् ।
अविचारकरञ्जानां मञ्जर्यो दुःखरीतयः ॥ २.१४.१३ ॥
मूर्ख-हृत्-कानन-स्थानाम् (growing in the forest of the fool's heart) आशा-प्रथम-रोधिनां (first blocking hope) अविचार-करञ्जानां (of the karañja trees of thoughtlessness) मञ्जर्यः (the blossoms) दुःख-रीतयः (are the ways of sorrow).
Translation: "In the forest of the fool's heart grow the karañja trees of thoughtlessness, which block every hope; their blossoms are the many forms of sorrow."
Pointers for Reflection:
- Bitter trees. The karañja is known for its bitter fruit. Thoughtlessness bears sorrow as naturally.
Verse 2.14.14¶
कज्जलक्षोदमलिना मदिरामदधर्मिणी ।
अविचारमयी निद्रा यातु ते राघव क्षयम् ॥ २.१४.१४ ॥
राघव (O Rāghava), कज्जल-क्षोद-मलिना (dark as soot) मदिरा-मद-धर्मिणी (with the nature of drunkenness) अविचार-मयी निद्रा (the sleep of thoughtlessness) ते क्षयं यातु (may it end for you).
Translation: "Rāghava, may the sleep of thoughtlessness — black as soot, like a drunkard's stupor — come to an end for you."
Pointers for Reflection:
- A blessing. Vasiṣṭha prays for Rāma's waking.
Verse 2.14.15¶
महापदतिदीर्घेषु सद्विचारपरो नरः ।
न निमज्जति मोहेषु तेजोराशिस्तमःस्विव ॥ २.१४.१५ ॥
सत्-विचार-परः नरः (a person devoted to good inquiry) महा-आपत्-अति-दीर्घेषु मोहेषु (in great, long-lasting calamities and delusions) न निमज्जति (does not sink), तेजो-राशिः तमःसु इव (as a mass of light [does not sink] in darkness).
Translation: "One devoted to true inquiry does not sink in great and long calamities and delusions, as a mass of light does not sink in darkness."
Pointers for Reflection:
- Light cannot drown in darkness. Light and dark are not two equal forces; light simply dispels.
Verse 2.14.16¶
मानसे सरसि स्वच्छे विचारकमलोत्करः ।
नूनं विकसितो यस्य हिमवानिव भाति सः ॥ २.१४.१६ ॥
यस्य (whose) स्वच्छे मानसे सरसि (in the clear lake of the mind) विचार-कमल-उत्करः (a cluster of lotuses of inquiry) नूनं विकसितः (has surely bloomed), सः हिमवान् इव भाति (he shines like the Himālaya).
Translation: "One in the clear lake of whose mind the lotuses of inquiry have blossomed shines like the Himālaya."
Pointers for Reflection:
- Mānasa lake. A pun: मानस is both "of the mind" and the sacred lake Mānasarovara at the foot of Kailāsa in the Himālaya.
Verse 2.14.17¶
विचारविकला यस्य मतिर्मान्द्यमुपेयुषः ।
तस्योदेत्यशनिश्चन्द्रान्मुधा यक्षः शिशोरिव ॥ २.१४.१७ ॥
यस्य मतिः विचार-विकला (whose mind lacks inquiry) मान्द्यम् उपेयुषः (and has grown dull), तस्य (for him) चन्द्रात् अशनिः उदेति (a thunderbolt rises from the moon), शिशोः मुधा यक्षः इव (as a phantom for a child).
Translation: "For one whose mind lacks inquiry and has grown dull, even the moon seems to throw thunderbolts, as a child sees a phantom where there is none."
Pointers for Reflection:
- Fear from the harmless. Without inquiry, even the gentle becomes threatening.
Verse 2.14.18¶
दुःखखण्डकमस्थूलं विपन्नवलतामधुः ।
राम दूरे परित्याज्यो निर्विवेको नराधमः ॥ २.१४.१८ ॥
राम (O Rāma), दुःख-खण्डकम् अस्थूलं (a fine shard of sorrow) विपन्न-वलता-मधुः (like honey of a withered creeper) निर्विवेकः नर-अधमः (the lowest of men, without discernment) दूरे परित्याज्यः (should be avoided from afar).
Translation: "Rāma, avoid from afar the lowest of men, who lacks discernment — a sliver of sorrow, like honey from a withered vine."
Pointers for Reflection:
- Company again. Thoughtless company drags one down.
Verse 2.14.19¶
ये केचन दुरारम्भा दुराचारा दुराधयः ।
अविचारेण ते भान्ति वेतालास्तमसा यथा ॥ २.१४.१९ ॥
ये केचन दुर्-आरम्भाः (whatever evil undertakings) दुर्-आचाराः (evil conduct) दुर्-आधयः (evil worries) — ते (they) अविचारेण भान्ति (appear through lack of inquiry), वेतालाः तमसा यथा (as ghosts in the dark).
Translation: "Whatever evil undertakings, evil conduct and evil worries there are, all appear through lack of inquiry, as ghosts appear in the dark."
Pointers for Reflection:
- Ghosts need darkness. Turn on the light of inquiry, and they vanish.
Verse 2.14.20¶
अविचारिणमेकान्तवनद्रुमसधर्मकम् ।
अक्षमं साधुकार्येषु दूरे कुरु रघूद्वह ॥ २.१४.२० ॥
रघु-उद्वह (O best of the Raghus), अविचारिणम् (the thoughtless person) एकान्त-वन-द्रुम-सधर्मकम् (like a lone tree in the forest) साधु-कार्येषु अक्षमं (incapable of good deeds) दूरे कुरु (keep at a distance).
Translation: "Best of the Raghus, keep at a distance the thoughtless person, who is like a lone tree in a forest and unfit for any good work."
Pointers for Reflection:
- A lone tree. Rooted, unmoving, giving no shade to anyone.
Verse 2.14.21¶
विविक्तं हि मनो जन्तोराशावैवश्यवर्जितम् ।
परां निर्वृतिमभ्येति पूर्णचन्द्र इवात्मनि ॥ २.१४.२१ ॥
हि (indeed) जन्तोः (of a being) आशा-वैवश्य-वर्जितं (free of enslavement to desire) विविक्तं मनः (the clear-sighted mind) परां निर्वृतिम् अभ्येति (reaches supreme peace), पूर्ण-चन्द्रः इव आत्मनि (like the full moon in itself).
Translation: "A clear-sighted mind, free of enslavement to desire, reaches supreme peace, complete in itself like the full moon."
Pointers for Reflection:
- Complete in itself. The full moon needs nothing more. The Gītā: आत्मन्येवात्मना तुष्टः (2.55).
Verse 2.14.22¶
विवेकितोदिता देहे सर्वं शीतलयत्यलम् ।
अलंकरोति चात्यन्तं ज्योत्स्नेव भुवनं यथा ॥ २.१४.२२ ॥
देहे उदिता विवेकिता (discernment, arisen in the body) सर्वं अलं शीतलयति (cools everything completely) अत्यन्तं च अलंकरोति (and adorns it greatly), यथा ज्योत्स्ना भुवनम् (as moonlight the world).
Translation: "Discernment, once it has arisen in a person, cools everything and adorns it greatly, as moonlight cools and adorns the world."
Pointers for Reflection:
- Moonlight. Cooling and beautifying together.
Verse 2.14.23¶
परमार्थपताकाया धियो धवलचामरम् ।
विचारो राजते जन्तो रजन्यामिव चन्द्रमाः ॥ २.१४.२३ ॥
जन्तोः विचारः (a person's inquiry) परमार्थ-पताकायाः धियः (of the mind that is the banner of the highest truth) धवल-चामरम् (is the white yak-tail fan), रजन्यां चन्द्रमाः इव राजते (shining like the moon at night).
Translation: "Inquiry is the white royal fan for the mind that carries the banner of the highest truth; it shines like the moon at night."
Pointers for Reflection:
- Royal insignia. The white चामर and the banner are emblems of a king. Inquiry makes the mind a sovereign.
Verse 2.14.24¶
विचारचारवो जीवा भासयन्तो दिशो दश ।
भान्ति भास्करवन्नूनं भूयो भवभयापहाः ॥ २.१४.२४ ॥
विचार-चारवः जीवाः (beings made lovely by inquiry) दश दिशः भासयन्तः (lighting up the ten directions) भास्करवत् भान्ति (shine like the sun) भूयः भव-भय-अपहाः (and remove the fear of saṃsāra).
Translation: "Beings made beautiful by inquiry light up the ten directions like the sun and drive away the fear of saṃsāra."
Pointers for Reflection:
- They light others too. The inquirer's clarity helps all around.
Verse 2.14.25¶
बालस्य स्वमनोमोहकल्पितः प्राणहारकः ।
रात्रौ नभसि वेतालो विचारेण विलीयते ॥ २.१४.२५ ॥
रात्रौ नभसि (in the night sky) बालस्य (of a child) स्व-मनो-मोह-कल्पितः (imagined by its own confused mind) प्राण-हारकः वेतालः (a life-stealing ghost) विचारेण विलीयते (dissolves on examination).
Translation: "The life-stealing ghost that a child imagines in the night sky, out of its own confusion, dissolves when looked at closely."
Pointers for Reflection:
- Look closely. The fear was in the mind, not in the sky.
Verse 2.14.26¶
सर्व एव जगद्भावा अविचारेण चारवः ।
अविद्यमानसद्भावा विचारविशरारवः ॥ २.१४.२६ ॥
सर्वे एव जगत्-भावाः (all things in the world) अविचारेण चारवः (are charming when not examined); अविद्यमान-सत्-भावाः (they have no real existence) विचार-विशरारवः (and fall apart under inquiry).
Translation: "All things in the world are charming only while they are not examined. They have no real existence, and fall apart under inquiry."
Pointers for Reflection:
- Unexamined charm. Like a magic show: delightful until one sees how it is done. This is the essence of Vasiṣṭha's method: do not reject the world, examine it.
- Reading note. The online text prints सर्वं एव; corrected here to सर्व एव.
Verse 2.14.27¶
पुंसो निजमनोमोहकल्पितोऽनल्पदुःखदः ।
संसारचिरवेतालो विचारेण विलीयते ॥ २.१४.२७ ॥
पुंसः (of a person) निज-मनो-मोह-कल्पितः (imagined by the confusion of one's own mind) अनल्प-दुःख-दः (giving no small sorrow) संसार-चिर-वेतालः (the long-lived ghost of saṃsāra) विचारेण विलीयते (dissolves through inquiry).
Translation: "The long-lived ghost of saṃsāra, imagined by one's own confused mind and giving so much sorrow, dissolves through inquiry."
Pointers for Reflection:
- Saṃsāra itself is the ghost. Verse 25 was the image; this is the teaching. The whole of saṃsāra is a phantom of the mind, and looking dissolves it.
Verse 2.14.28¶
समं सुखं निराबाधमनन्तमनपाश्रयम् ।
विद्धीमं केवलीभावं विचारोच्चतरोः फलम् ॥ २.१४.२८ ॥
इमं केवली-भावं (this state of oneness) समं सुखं (even, happy) निराबाधम् (unhindered) अनन्तम् (endless) अनपाश्रयम् (dependent on nothing) विचार-उच्च-तरोः फलं विद्धि (know as the fruit of the tall tree of inquiry).
Translation: "Know this state of oneness — even, joyful, unhindered, endless, dependent on nothing — as the fruit of the tall tree of inquiry."
Pointers for Reflection:
- अनपाश्रय — dependent on nothing. The joy of the Self needs no support.
Verse 2.14.29¶
अचलस्थितितोदारा प्रकटाभोगतेजसा ।
तेन निष्कामतोदेति शीततेवेन्दुनोदिता ॥ २.१४.२९ ॥
तेन (from that) अचल-स्थितिता-उदारा (noble in its unshakeable stability) प्रकट-आभोग-तेजसा (with the radiance of manifest fullness) निष्कामता उदेति (desirelessness arises), इन्दुना उदिता शीतता इव (as coolness arises from the moon).
Translation: "From it, desirelessness arises — noble, unshakeable, radiant with fullness — as coolness comes from the moon."
Pointers for Reflection:
- Desirelessness as a fruit. Not forced, but natural: fullness simply has no wants.
Verse 2.14.30¶
स्वविचारमहौषध्या साधुश्चित्तनिषण्णया ।
तयोत्तमत्वप्रदया नाभिवाञ्छति नोज्झति ॥ २.१४.३० ॥
साधुः (a good person) तया (by that) चित्त-निषण्णया उत्तमत्व-प्रदया स्व-विचार-महा-औषध्या (great medicine of his own inquiry, settled in the mind and conferring excellence) न अभिवाञ्छति न उज्झति (neither craves nor rejects).
Translation: "Through the great medicine of his own inquiry, settled in his mind and giving true excellence, the good person neither craves nor rejects."
Pointers for Reflection:
- Inquiry leads to calm. The gatekeepers support each other (2.11.61).
Verse 2.14.31¶
तत्पदालम्बनं चेतः स्फारमाभासमागतम् ।
नास्तमेति न चोदेति खमिवातिततान्तरम् ॥ २.१४.३१ ॥
तत्-पद-आलम्बनं चेतः (the mind that rests on that state) स्फारम् आभासम् आगतम् (vast and luminous) न अस्तम् एति न च उदेति (neither sets nor rises), खम् इव अतितत-अन्तरम् (like the sky, infinitely wide within).
Translation: "A mind that leans on that state grows wide and full of light. Like the sky, unbounded within, it has no rising and no setting."
Pointers for Reflection:
- Neither rising nor setting. Beyond the moods that come and go.
Verse 2.14.32¶
न ददाति न चादत्ते न चोन्नमति शाम्यति ।
केवलं साक्षिवत्पश्यञ्जगदाभोगि तिष्ठति ॥ २.१४.३२ ॥
न ददाति न च आदत्ते (it neither gives nor takes) न च उन्नमति शाम्यति (neither rises up nor sinks down); केवलं साक्षिवत् पश्यन् (only seeing like a witness) जगत्-आभोगि तिष्ठति (it remains, embracing the world).
Translation: "It neither gives nor takes, neither rises nor falls; it simply remains, looking on like a witness, embracing the whole world."
Pointers for Reflection:
- The witness. The Muṇḍaka: द्वा सुपर्णा सयुजा सखाया … तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति — two birds on one tree: one eats the sweet fruit, the other looks on without eating (3.1.1). The Gītā: उपद्रष्टानुमन्ता च — the witness and consenter (13.22).
Verse 2.14.33¶
न च शाम्यति नाप्यन्तर्नापि बाह्येऽवतिष्ठति ।
न च नैष्कर्म्यमादत्ते न च कर्मणि मज्जति ॥ २.१४.३३ ॥
न च शाम्यति (it does not die out) न अपि अन्तः न अपि बाह्ये अवतिष्ठति (it stays neither only inside nor only outside); न च नैष्कर्म्यम् आदत्ते (it does not cling to non-action) न च कर्मणि मज्जति (nor drown in action).
Translation: "It does not die out; it dwells neither only within nor only without; it neither clings to inaction nor drowns in action."
Pointers for Reflection:
- Neither inaction nor action. The Gītā: कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः — who sees inaction in action and action in inaction (4.18).
Verse 2.14.34¶
उपेक्षते गतं वस्तु संप्राप्तमनुवर्तते ।
न क्षुब्धो न च वाऽक्षुब्धो भाति पूर्ण इवार्णवः ॥ २.१४.३४ ॥
गतं वस्तु उपेक्षते (it lets go of what has gone) संप्राप्तम् अनुवर्तते (and goes along with what has come); न क्षुब्धः (not agitated) न च वा अक्षुब्धः (nor stiffly unagitated) पूर्णः अर्णवः इव भाति (it shines like the full ocean).
Translation: "It lets go of what has passed and goes along with what has come; neither agitated nor rigidly calm, it shines like the full ocean."
Pointers for Reflection:
- The art of living in time. Let the past go; meet the present. A perfect summary of the free life. The Gītā's ocean: आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत् — as waters enter the ocean, full and unmoved (2.70).
Verse 2.14.35¶
एवं पूर्णेन मनसा महात्मानो महाशयाः ।
जीवन्मुक्ता जगत्यस्मिन्विहरन्तीह योगिनः ॥ २.१४.३५ ॥
एवं (thus) पूर्णेन मनसा (with a full mind) महा-आत्मानः महा-आशयाः (the great-souled, great-hearted) जीवन्मुक्ताः योगिनः (yogīs liberated while living) अस्मिन् जगति इह विहरन्ति (move about here in this world).
Translation: "Thus, with full minds, the great-souled and great-hearted yogīs, liberated while living, move about in this world."
Pointers for Reflection:
- Full minds. Not empty but full — पूर्ण. The jīvanmukta's mind lacks nothing.
Verse 2.14.36¶
उषित्वा सुचिरं कालं धीरास्ते यावदीप्सितम् ।
ते तमन्ते परित्यज्य यान्ति केवलतां तताम् ॥ २.१४.३६ ॥
ते धीराः (those steady ones) यावत् ईप्सितं सुचिरं कालम् उषित्वा (having stayed as long as they wish) अन्ते (at the end) तं परित्यज्य (leaving that [body]) तां ततां केवलतां यान्ति (go to that vast oneness).
Translation: "Those steady ones stay as long as they wish; at the end they leave the body and enter that vast oneness."
Pointers for Reflection:
- Jīvanmukti and videhamukti. First freedom in life, then freedom at the body's end — the two Rāma asked about at 2.3.3.
Verse 2.14.37¶
कोऽहं कस्य च संसार इत्यापद्यपि धीमता ।
चिन्तनीयं प्रयत्नेन सप्रतीकारमात्मना ॥ २.१४.३७ ॥
"अहं कः (who am I)? कस्य च संसारः (and whose is saṃsāra)?" इति (thus) आपदि अपि (even in calamity) धीमता (by a wise person) स-प्रतीकारम् आत्मना प्रयत्नेन चिन्तनीयम् (should be pondered with effort, together with the remedy).
Translation: "'Who am I? And whose is this saṃsāra?' Even in calamity, the wise should ponder this with effort, along with its remedy."
Pointers for Reflection:
- कोऽहम् — Who am I? The central question of self-inquiry. Ramaṇa Maharṣi's teaching, nān yār, "Who am I?", is this verse made into a whole path.
- Even in calamity. Especially then. Crisis makes the question urgent.
Verse 2.14.38¶
कार्यसंकटसंदेहं राजा जानाति राघव ।
निष्फलं सफलं वापि विचारेणैव नान्यथा ॥ २.१४.३८ ॥
राघव (O Rāghava), राजा (a king) कार्य-संकट-संदेहं (a difficult, doubtful matter) निष्फलं सफलं वा अपि (whether it will fail or succeed) विचारेण एव जानाति (knows only by deliberation), न अन्यथा (not otherwise).
Translation: "Rāghava, a king knows whether a difficult and doubtful undertaking will succeed or fail only by deliberation, and in no other way."
Pointers for Reflection:
- Inquiry for the king. The same faculty that seeks the Self governs well.
Verse 2.14.39¶
वेदवेदान्तसिद्धान्तस्थितयः स्थितिकारणम् ।
निर्णीयन्ते विचारेण दीपेन च भुवो निशि ॥ २.१४.३९ ॥
वेद-वेदान्त-सिद्धान्त-स्थितयः (the established conclusions of Veda and Vedānta) स्थिति-कारणम् (the basis of order) विचारेण निर्णीयन्ते (are ascertained by inquiry), भुवः [वस्तूनि] निशि दीपेन च (as things on the ground at night by a lamp).
Translation: "The settled conclusions of the Veda and Vedānta, the very basis of order, are ascertained by inquiry, as things on the ground at night are found with a lamp."
Pointers for Reflection:
- Scripture is understood through inquiry. Not blind acceptance. The Brahma Sūtra itself begins अथातो ब्रह्मजिज्ञासा — now, the inquiry into Brahman.
- Reading note. The online text prints स्रिद्धान्त; corrected here to सिद्धान्त.
Verse 2.14.40¶
अनष्टमन्धकारेषु बहुतेजःस्वजिह्मितम् ।
पश्यत्यपि व्यवहितं विचारश्चारुलोचनम् ॥ २.१४.४० ॥
विचारः चारु-लोचनम् (inquiry is a fine eye) अन्धकारेषु अनष्टम् (not lost in darkness) बहु-तेजःसु अजिह्मितम् (not dazzled by much light) व्यवहितम् अपि पश्यति (it sees even what is hidden).
Translation: "Inquiry is a fine eye: not lost in darkness, not dazzled by bright light, it sees even what is hidden."
Pointers for Reflection:
- Better than the eye. Physical eyes fail in darkness or glare; inquiry sees through both.
Verse 2.14.41¶
विवेकान्धो हि जात्यन्धः शोच्यः सर्वस्य दुर्मतिः ।
दिव्यचक्षुर्विवेकात्मा जयत्यखिलवस्तुषु ॥ २.१४.४१ ॥
विवेक-अन्धः हि (one blind to discernment) जाति-अन्धः (is blind from birth) सर्वस्य शोच्यः दुर्मतिः (pitied by all, ill-minded); विवेक-आत्मा दिव्य-चक्षुः (one whose nature is discernment has a divine eye) अखिल-वस्तुषु जयति (and prevails in all things).
Translation: "One blind to discernment is blind from birth, ill-minded, pitied by all. One whose nature is discernment has a divine eye and prevails in everything."
Pointers for Reflection:
- The divine eye. Kṛṣṇa gives Arjuna दिव्यं ददामि ते चक्षुः — I give you a divine eye (Gītā 11.8). Discernment is that eye.
Verse 2.14.42¶
परमात्ममयी मान्या महानन्दैकसाधिनी ।
क्षणमेकं परित्याज्या न विचारचमत्कृतिः ॥ २.१४.४२ ॥
परम-आत्म-मयी (made of the supreme Self) मान्या (to be honoured) महा-आनन्द-एक-साधिनी (the one means to great bliss) विचार-चमत्कृतिः (the wonder of inquiry) एकं क्षणं न परित्याज्या (should not be given up for a single moment).
Translation: "Inquiry is a marvel, one with the supreme Self and the single path to great joy. Honour it, and do not let it go for even an instant."
Pointers for Reflection:
- Not for a moment. Mahāvīra: samayaṃ goyama mā pamāyae (Uttarādhyayana 10). The Buddha's last words: appamādena sampādetha — strive on with heedfulness (Dīgha Nikāya 16).
Verse 2.14.43¶
विचारचारुपुरुषो महतामपि रोचते ।
परिपक्वचमत्कारं सहकारफलं यथा ॥ २.१४.४३ ॥
विचार-चारु-पुरुषः (a person made lovely by inquiry) महताम् अपि रोचते (pleases even the great), परिपक्व-चमत्कारं सहकार-फलं यथा (as a perfectly ripe mango).
Translation: "A person made lovely by inquiry delights even the great, like a perfectly ripened mango."
Pointers for Reflection:
- Ripeness. Inquiry ripens a person as the sun ripens fruit.
Verse 2.14.44¶
विचारकान्तमतयो नानेकेषु पुनःपुनः ।
लुठन्ति दुःखश्वभ्रेषु ज्ञाताध्वगतयो नराः ॥ २.१४.४४ ॥
विचार-कान्त-मतयः (whose minds are lovely with inquiry) ज्ञात-अध्व-गतयः नराः (people who know the path) अनेकेषु दुःख-श्वभ्रेषु (in the many pits of sorrow) पुनः पुनः न लुठन्ति (do not roll again and again).
Translation: "People whose minds are made lovely by inquiry, who know the way, do not roll again and again into the many pits of sorrow."
Pointers for Reflection:
- Knowing the road. One who knows the path does not keep falling into the same ditches.
Verse 2.14.45¶
नच रौति तथा रोगी नानर्थशतजर्जरः ।
अविचारविनष्टात्मा यथाऽज्ञः परिरोदिति ॥ २.१४.४५ ॥
यथा (as) अविचार-विनष्ट-आत्मा अज्ञः परिरोदिति (the ignorant one, ruined by thoughtlessness, wails) तथा (so much) न च रोगी रौति (does not even the sick one cry) न अनर्थ-शत-जर्जरः (nor one shattered by a hundred misfortunes).
Translation: "Neither a sick man nor one broken by a hundred misfortunes cries as bitterly as the ignorant one ruined by thoughtlessness."
Pointers for Reflection:
- Self-made suffering is the worst. It has no outer cause to blame and no outer cure.
Verse 2.14.46¶
वरं कर्दममेकत्वं मलकीटकता वरम् ।
वरमन्धगुहाहित्वं न नरस्याविचारिता ॥ २.१४.४६ ॥
कर्दमे एकत्वं वरं (better to be one with the mud) मल-कीटकता वरम् (better to be a worm in filth) अन्ध-गुहा-अहित्वं वरम् (better to be a snake in a dark cave) — न नरस्य अविचारिता (than for a human to be thoughtless).
Translation: "Sooner be mud, sooner a maggot in dung, sooner a snake coiled in a lightless cave, than be a human being who never inquires."
Pointers for Reflection:
- Socrates' echo. In another tradition: the unexamined life is not worth living (Plato, Apology 38a). Vasiṣṭha puts it even more sharply.
Verse 2.14.47¶
सर्वानर्थनिजावासं सर्वसाधुतिरस्कृतम् ।
सर्वदौस्थित्यसीमान्तमविचारं परित्यजेत् ॥ २.१४.४७ ॥
सर्व-अनर्थ-निज-आवासं (the very home of all evils) सर्व-साधु-तिरस्कृतम् (scorned by all the good) सर्व-दौस्थित्य-सीमान्तम् (the extreme of all misfortune) अविचारं परित्यजेत् (one should give up thoughtlessness).
Translation: "Give up thoughtlessness: it is the very home of all evils, scorned by all the good, the utmost of every misfortune."
Pointers for Reflection:
- The root fault named. अविचार — not-inquiring — is the soil of all other faults.
Verse 2.14.48¶
नित्यं विचारयुक्तेन भवितव्यं महात्मना ।
तथान्धकूपे पततां विचारो ह्यवलम्बनम् ॥ २.१४.४८ ॥
महा-आत्मना (by a great soul) नित्यं विचार-युक्तेन भवितव्यम् (one should always be joined with inquiry); तथा (for) अन्ध-कूपे पतताम् (for those falling into a dark well) विचारः हि अवलम्बनम् (inquiry is the support).
Translation: "A great soul should always be joined with inquiry; for those falling into the dark well, inquiry is the one thing to hold on to."
Pointers for Reflection:
- A rope in the well. When everything else gives way, inquiry holds.
Verse 2.14.49¶
स्वयमेवात्मनात्मानमवष्टभ्य विचारतः ।
संसारमोहजलधेस्तारयेत्स्वमनोमृगम् ॥ २.१४.४९ ॥
स्वयम् एव (by oneself) आत्मना आत्मानं विचारतः अवष्टभ्य (steadying oneself by oneself through inquiry) संसार-मोह-जलधेः (across the ocean of saṃsāra's delusion) स्व-मनो-मृगं तारयेत् (one should carry the deer of one's mind).
Translation: "By oneself, steadying the Self by the Self through inquiry, one should carry the deer of one's mind across the ocean of saṃsāra's delusion."
Pointers for Reflection:
- Self by Self. The Gītā: उद्धरेदात्मनात्मानम् (6.5). No one else can do the inquiry for us.
Verse 2.14.50¶
कोऽहं कथमयं दोषः संसाराख्य उपागतः ।
न्यायेनेति परामर्शो विचार इति कथ्यते ॥ २.१४.५० ॥
"अहं कः (who am I)? अयं संसार-आख्यः दोषः कथम् उपागतः (how did this fault called saṃsāra come about)?" इति न्यायेन परामर्शः (such reasoned reflection) विचारः इति कथ्यते (is called inquiry).
Translation: "'Who am I? How did this fault called saṃsāra come about?' — such reasoned reflection is called inquiry."
Pointers for Reflection:
- A definition of विचार. Two questions, examined with reason (न्याय): the nature of the self, and the origin of bondage. The Aparokṣānubhūti (attributed to Śaṅkara) gives almost the same definition: कोऽहं कथमिदं जातं को वै कर्तास्य विद्यते । उपादानं किमस्तीह विचारः सोऽयमीदृशः — who am I? how did this arise? who is its maker, and what its material? Such is inquiry (12)
Verse 2.14.51¶
अन्धान्धमोहसुधनं चिरं दुःखाय केवलम् ।
कृतं शिलाया हृदयं दुर्मतेश्चाविचारिणः ॥ २.१४.५१ ॥
दुर्मतेः अविचारिणः च (of the foolish and thoughtless) हृदयं (the heart) शिलायाः कृतम् (as if made of stone) अन्ध-अन्ध-मोह-सुधनम् (thick with blind delusion) केवलं चिरं दुःखाय (serves only long sorrow).
Translation: "The heart of the foolish and thoughtless is like stone, thick with blind delusion; it serves only for long sorrow."
Pointers for Reflection:
- Stone heart. Hard, cold, impervious. Inquiry softens it.
Verse 2.14.52¶
भावाभावग्रहोत्सर्गदृशामिह हि राघव ।
न विचारादृते तत्त्वं ज्ञायते साधु किंचन ॥ २.१४.५२ ॥
राघव (O Rāghava), इह हि (here indeed) भाव-अभाव-ग्रह-उत्सर्ग-दृशां (for those whose view is grasping at being and rejecting non-being) विचारात् ऋते (without inquiry) किंचन तत्त्वं साधु न ज्ञायते (no truth at all is rightly known).
Translation: "Rāghava, for those whose view is caught up in grasping 'it is' and rejecting 'it is not', no truth is rightly known without inquiry."
Pointers for Reflection:
- Beyond 'is' and 'is not'. Nāgārjuna too sought a middle way between existence and non-existence. Jaina anekāntavāda teaches that reality cannot be captured by a single one-sided assertion.
Verse 2.14.53¶
विचाराज्ज्ञायते तत्त्वं तत्त्वाद्विश्रान्तिरात्मनि ।
अतो मनसि शान्तत्वं सर्वदुःखपरिक्षयः ॥ २.१४.५३ ॥
विचारात् तत्त्वं ज्ञायते (by inquiry the truth is known); तत्त्वात् आत्मनि विश्रान्तिः (from the truth, rest in the Self); अतः मनसि शान्तत्वं (from that, peace in the mind) सर्व-दुःख-परिक्षयः (and the end of all sorrow).
Translation: "Inquiry brings the truth to light; the truth brings repose in the Self; repose brings a quiet mind; and with that, every sorrow is gone."
Pointers for Reflection:
- The chain of liberation. Inquiry → truth → rest in the Self → peace → end of sorrow. This one verse maps the whole path of the Yoga Vasiṣṭha.
- Rest (विश्रान्ति) — what Śuka found (2.1.42) and what Rāma seeks (2.1.4).
Verse 2.14.54¶
सफलता फलते भुवि कर्मणां प्रकटतां किल गच्छति उत्तमाम् ।
स्फुटविचारदृशैव विचारिता शमवते भवते च विरोचताम् ॥ २.१४.५४ ॥
भुवि (on earth) कर्मणां सफलता (the success of actions) फलते (bears fruit) उत्तमां प्रकटतां किल गच्छति (and comes to full display); स्फुट-विचार-दृशा एव विचारिता (examined with the clear eye of inquiry) [सा] शमवते भवते च विरोचताम् (may it shine for you, who have calm).
Translation: "The success of actions on earth bears fruit and shows itself fully when examined with the clear eye of inquiry. May it shine for you, who have calm."
Pointers for Reflection:
- Blessing for Rāma. Inquiry brings success in action as well as freedom.