Sarga 18¶

Mumukṣu Prakaraṇa · How to study, and how to read illustrations (70 verses)

Sarga 18 at a glance

How to study the teaching, and how to read its illustrations.

Through the teaching that all is mind, awakening surely comes. Accept what is reasonable even from a child; reject the unreasonable even from Brahmā (2.18.1–2.18.5).
The fruits of study: refined speech and manners, thinning faults, a mind clear as an autumn lake, unshaken by fear (2.18.6–2.18.31). (Verse 16 is missing in the source.)
The text is easy, poetic and testable; studied again and again, it brings rare wisdom. The illusion of "I and world" stills of itself, like a dream recognised (2.18.32–2.18.47). (Verse 46 is missing.)
Illustrations: they make the unknown known through the known, and apply in one respect only. Do not quibble over them, and do not let sophistry destroy understanding (2.18.48–2.18.70). (Verse 52 is missing.)

Verse 2.18.1¶

श्रीवसिष्ठ उवाच ।
अस्यां वा चित्तमात्रायां प्रबोधः संप्रवर्तते ।
बीजादिव सतो व्युप्तादवश्यंभावि सत्फलम् ॥ २.१८.१ ॥

अस्यां वा चित्त-मात्रायां (in this [teaching] that the world is mind alone) प्रबोधः संप्रवर्तते (awakening arises), सतः व्युप्तात् बीजात् इव (as from a good seed that has been sown) अवश्यं-भावि सत्-फलम् (good fruit is sure to come).

Translation: Śrī Vasiṣṭha said: "Through this teaching, that all is mind, awakening is sure to come, as good fruit surely comes from a good seed once it is sown."

Pointers for Reflection:

चित्तमात्र — mind only. A term shared with the Buddhist Yogācāra school (cittamātra). The Yoga Vasiṣṭha teaches that the world is mind, and that mind is consciousness — the Vedāntic step beyond.
Sarga 18 turns to method: how to study the text, and the role of reason and of examples.

Verse 2.18.2¶

अपि पौरुषमादेयं शास्त्रं चेद्युक्तिबोधकम् ।
अन्यत्त्वार्षमपि त्याज्यं भाव्यं न्याय्यैकसेविना ॥ २.१८.२ ॥

पौरुषम् अपि शास्त्रं (even a treatise by a human author) युक्ति-बोधकं चेत् (if it teaches with reason) आदेयम् (should be accepted); अन्यत् तु (but any other) आर्षम् अपि (even if from a seer) त्याज्यम् (should be set aside); न्याय्य-एक-सेविना भाव्यम् (one should be devoted to reason alone).

Translation: "Even a work by a human author should be accepted if it teaches through reason; any other should be set aside, even if it comes from a seer. Be devoted to what is reasonable."

Pointers for Reflection:

A remarkable verse. Authority is not enough; reason is the test. This is among the most famous statements of the Yoga Vasiṣṭha.
The Buddha's advice to the Kālāmas: do not accept a teaching merely because of tradition, scripture, or the teacher's standing; when you know for yourselves that it is wholesome and leads to welfare, then accept it (Aṅguttara Nikāya 3.65).
Not against scripture. Vasiṣṭha constantly upholds scripture; here he says that scripture's authority rests on its truth, which reason confirms.

Verse 2.18.3¶

युक्तियुक्तमुपादेयं वचनं बालकादपि ।
अन्यत्तृणमिव त्याज्यमप्युक्तं पद्मजन्मना ॥ २.१८.३ ॥

युक्ति-युक्तं वचनं (a statement in accord with reason) बालकात् अपि उपादेयम् (should be accepted even from a child); अन्यत् (any other) पद्म-जन्मना उक्तम् अपि (even if spoken by the lotus-born Brahmā) तृणम् इव त्याज्यम् (should be cast aside like straw).

Translation: "A reasonable statement should be accepted even from a child; anything else should be thrown away like straw, even if Brahmā himself said it."

Pointers for Reflection:

Even from a child. Truth does not depend on who says it. Even Brahmā, the source of this very teaching (2.10), is not to be followed against reason. Vasiṣṭha applies the rule to his own lineage.
Jaina anekāntavāda similarly asks one to weigh every claim from its standpoint, rather than accepting or rejecting it by authority.

Verse 2.18.4¶

योऽस्मत्तातस्य कूपोऽयमिति कौपं पिबत्यपः ।
त्यक्त्वा गाङ्गं पुरस्थं तं को नाशास्त्यतिरागिणम् ॥ २.१८.४ ॥

यः (whoever) "अयम् अस्मत्-तातस्य कूपः" इति ("this is my father's well") पुरः-स्थं गाङ्गं त्यक्त्वा (leaving the Gaṅgā water right before him) कौपम् अपः पिबति (drinks well-water), तम् अति-रागिणं (that over-attached person) कः न आशास्ति (who would not admonish)?

Translation: "Who would not scold a man so attached that he drinks from a well because 'it is my father's well', leaving the Gaṅgā flowing right in front of him?"

Pointers for Reflection:

My father's well. Attachment to one's own tradition merely because it is one's own. The Gītā uses a well too: यावानर्थ उदपाने सर्वतः संप्लुतोदके — as much use as a well has when water floods everywhere (2.46).

Verse 2.18.5¶

यथोषसि प्रवृत्तायामालोकोऽवश्यमेष्यति ।
अस्यां वा चित्तमात्रायां सुविवेकस्तथैष्यति ॥ २.१८.५ ॥

यथा (as) उषसि प्रवृत्तायाम् (when dawn has come) आलोकः अवश्यम् एष्यति (light will surely come), [तथा] अस्यां चित्त-मात्रायां (in this teaching of mind-only) सु-विवेकः एष्यति (sound discernment will come).

Translation: "As light is sure to follow dawn, so through this teaching that all is mind, sound discernment will come."

Pointers for Reflection:

Dawn and day. Understanding grows gradually but surely.

Verse 2.18.6¶

श्रुतायां प्राज्ञवदनाद्बुद्ध्वान्तं स्वयमेव च ।
शनैःशनैर्विचारेण बुद्धौ संस्कार आगते ॥ २.१८.६ ॥

प्राज्ञ-वदनात् श्रुतायां (when it has been heard from the mouth of the wise) स्वयम् एव च अन्तं बुद्ध्वा (and understood to the end by oneself) शनैः शनैः विचारेण (by gradual inquiry) बुद्धौ संस्कारे आगते (when an impression has formed in the mind) —

Translation: "When it has been heard from the wise, understood fully by oneself, and impressed on the mind little by little through inquiry —"

Pointers for Reflection:

Hearing, understanding, deepening. The classical three: श्रवण (hearing), मनन (reflection), निदिध्यासन (deep absorption).

Verse 2.18.7¶

पूर्वं तावदुदेत्यन्तर्भृशं संस्कृतवाक्यता ।
शुद्धयुक्ता लतेवोच्चैर्या सभास्थानभूषणम् ॥ २.१८.७ ॥

पूर्वं तावत् (first of all) अन्तः (within) भृशं संस्कृत-वाक्यता उदेति (a refined way of speaking arises) शुद्ध-युक्ता (pure and fitting) लता इव उच्चैः (rising like a creeper) या सभा-स्थान-भूषणम् (which adorns every assembly).

Translation: "— first there arises a refined and fitting way of speaking, growing tall like a creeper, an ornament in any assembly."

Pointers for Reflection:

Study refines speech. The earliest visible fruit.

Verse 2.18.8¶

परा नागरतोदेति महत्त्वगुणशालिनी ।
सा यया स्नेहमायान्ति राजानो अमरा अपि ॥ २.१८.८ ॥

[ततः] परा नागरता उदेति (then a high refinement of manner arises) महत्त्व-गुण-शालिनी (rich in the quality of greatness), सा यया (by which) राजानः अमराः अपि स्नेहम् आयान्ति (kings and even gods become fond).

Translation: "Then a fine grace of manner appears, full of nobility, which wins the affection of kings and even of gods."

Pointers for Reflection:

Courtesy. नागरता — urbanity, the grace of a cultured person. Inner refinement shows outwardly.

Verse 2.18.9¶

पूर्वापरज्ञः सर्वत्र नरो भवति बुद्धिमान् ।
पदार्थानां यथा दीपहस्तो निशि सुलोचनः ॥ २.१८.९ ॥

नरः (a person) पूर्व-अपर-ज्ञः (knowing what comes before and after) सर्वत्र बुद्धिमान् भवति (becomes wise in all things), पदार्थानां (in regard to things) यथा निशि दीप-हस्तः सु-लोचनः (as one with good eyes and a lamp in hand at night).

Translation: "Knowing what comes before and after, a person becomes wise in everything, like one with good eyes carrying a lamp at night."

Pointers for Reflection:

Seeing consequences. Wisdom is foresight.

Verse 2.18.10¶

लोभमोहादयो दोषास्तानवं यान्त्यलं शनैः ।
धियो दिशः समासन्नशरदो मिहिका यथा ॥ २.१८.१० ॥

लोभ-मोह-आदयः दोषाः (faults like greed and delusion) शनैः अलं तानवं यान्ति (gradually grow very thin), धियः दिशः (from the regions of the mind) समासन्न-शरदः मिहिकाः यथा (as fog with the coming of autumn).

Translation: "Faults like greed and delusion slowly wear thin from the horizons of the mind, as fog lifts when autumn approaches."

Pointers for Reflection:

Thinning, not vanishing at once. Compare the definition of liberation as the thinning of tendencies (2.2.5).

Verse 2.18.11¶

केवलं समवेक्ष्यन्ते विवेकाध्यासनं धियः ।
न किंचन फलं धत्ते स्वाभ्यासेन विना क्रिया ॥ २.१८.११ ॥

धियः (minds) केवलं विवेक-अध्यासनं समवेक्ष्यन्ते (look only to dwelling in discernment); स्व-अभ्यासेन विना क्रिया (action without one's own practice) किंचन फलं न धत्ते (bears no fruit at all).

Translation: "The mind turns only towards dwelling in discernment. Without one's own practice, no action bears any fruit."

Pointers for Reflection:

One's own practice. No one can practise for another. Mahāvīra: appā kattā vikattā ya — the self is the doer and the undoer (Uttarādhyayana 20.37).

Verse 2.18.12¶

मनः प्रसादमायाति शरदीव महत्सरः ।
परं साम्यमुपादत्ते निर्मन्दर इवार्णवः ॥ २.१८.१२ ॥

मनः प्रसादम् आयाति (the mind becomes clear) शरदि महत् सरः इव (like a great lake in autumn); परं साम्यम् उपादत्ते (it takes on perfect evenness) निर्मन्दरः अर्णवः इव (like the ocean when the Mandara mountain no longer churns it).

Translation: "The mind becomes clear like a great lake in autumn, and perfectly even, like the ocean once Mount Mandara has stopped churning it."

Pointers for Reflection:

The churning stops. In the Purāṇic story the gods churned the ocean with Mount Mandara. When the churning ends, the ocean settles. So with the mind when craving stops.

Verse 2.18.13¶

निरस्तकालिमारत्नशिखेवास्ततमःपटा ।
प्रति ज्वलत्यलं प्रज्ञा पदार्थप्रविभागिनी ॥ २.१८.१३ ॥

पदार्थ-प्रविभागिनी प्रज्ञा (insight that discerns things clearly) निरस्त-कालिमा रत्न-शिखा इव (like the flame of a gem whose dark film has been removed) अस्त-तमः-पटा (its veil of darkness gone) अलं प्रतिज्वलति (shines brightly).

Translation: "Insight that sees things clearly shines brightly, like the flame of a gem from which the dark film has been wiped and the veil of darkness removed."

Pointers for Reflection:

The gem's own light. Insight is not added; it is uncovered.

Verse 2.18.14¶

दैन्यदारिद्र्यदोषाढ्या दृष्टयो दर्शितान्तराः ।
न निकृन्तन्ति मर्माणि ससंनाहमिवेषवः ॥ २.१८.१४ ॥

दैन्य-दारिद्र्य-दोष-आढ्याः (full of the faults of misery and poverty) दर्शित-अन्तराः दृष्टयः (situations whose inner nature has been seen) मर्माणि न निकृन्तन्ति (do not cut to the quick), स-संनाहम् इषवः इव (as arrows [do not pierce] one in armour).

Translation: "Hard circumstances of misery and poverty, once their inner nature has been seen, do not cut to the quick, as arrows do not pierce one who wears armour."

Pointers for Reflection:

Understanding as armour. Compare the armour of calm (2.13.67).

Verse 2.18.15¶

हृदयं नावलुम्पन्ति भीमाः संसृतिभीतयः ।
पुरःस्थितमपि प्राज्ञं महोपलमिवेषवः ॥ २.१८.१५ ॥

भीमाः संसृति-भीतयः (the terrible fears of saṃsāra) पुरः-स्थितम् अपि प्राज्ञं (the wise, even when they stand before him) हृदयं न अवलुम्पन्ति (do not tear his heart), महा-उपलम् इषवः इव (as arrows [do not tear] a great rock).

Translation: "The terrible fears of saṃsāra, even when they stand before him, do not tear the heart of the wise, as arrows cannot tear a great rock."

Pointers for Reflection:

Rock and arrows. The Dhammapada's rock, unmoved by wind (81).

Verse 2.18.16¶

Verse missing in the source

The online text used for this study skips from verse 15 to verse 17. This verse will be added when it can be checked against a printed edition.

Verse 2.18.17¶

सर्वदा सर्वभावेषु संशान्तिरुपजायते ।
यामिन्यामिव शान्तायां प्रजालोक उपागते ॥ २.१८.१७ ॥

सर्वदा (always) सर्व-भावेषु (in all conditions) संशान्तिः उपजायते (deep peace arises), यामिन्याम् इव शान्तायां (as in a still night) प्रजा-लोके उपागते [निद्राम्] (when all people have gone to rest).

Translation: "At all times and in every condition, deep peace arises, like the stillness of night when everyone has gone to sleep."

Pointers for Reflection:

The quiet of night. A peace one can feel physically.

Verse 2.18.18¶

समुद्रस्येव गाम्भीर्यं धैर्यं मेरोरिव स्थितम् ।
अन्तः शीतलता चेन्दोरिवोदेति विचारिणः ॥ २.१८.१८ ॥

विचारिणः (in the one who inquires) समुद्रस्य इव गाम्भीर्यम् (depth like the ocean's) मेरोः इव स्थितं धैर्यम् (steadiness like Meru's) इन्दोः इव अन्तः शीतलता च (and inner coolness like the moon's) उदेति (arise).

Translation: "In the one who inquires there arise the depth of the ocean, the steadiness of Mount Meru and the inner coolness of the moon."

Pointers for Reflection:

Three qualities. Depth, steadiness, coolness — ocean, mountain, moon.

Verse 2.18.19¶

सा जीवन्मुक्तता तस्य शनैः परिणतिं गता ।
शान्ताशेषविशेषस्य भवत्यविषयो गिराम् ॥ २.१८.१९ ॥

तस्य (his) सा जीवन्मुक्तता (that liberation in life) शनैः परिणतिं गता (gradually having matured) शान्त-अशेष-विशेषस्य (for one in whom all distinctions are stilled) गिराम् अविषयः भवति (passes beyond the reach of words).

Translation: "His liberation in life gradually ripens, and for one in whom all distinctions are stilled, it passes beyond the reach of words."

Pointers for Reflection:

Beyond words. The Taittirīya: यतो वाचो निवर्तन्ते अप्राप्य मनसा सह — from which words turn back, with the mind, not reaching it (2.4.1).

Verse 2.18.20¶

सर्वार्थशीतला शुद्धा परमालोकदास्यधीः ।
परं प्रकाशमायाति ज्योत्स्नेव शरदैन्दवी ॥ २.१८.२० ॥

सर्व-अर्थ-शीतला (cool towards all things) शुद्धा (pure) परम-आलोक-दा धीः (an understanding that gives the highest light) शरत्-ऐन्दवी ज्योत्स्ना इव (like the moonlight of autumn) परं प्रकाशम् आयाति (shines in full brightness).

Translation: "An understanding that is cool towards all things, pure, and giving the highest light, shines in full brightness like the moonlight of autumn."

Pointers for Reflection:

Autumn moon. The season of clear skies after the rains.

Verse 2.18.21¶

हृद्याकाशे विवेकार्के शमालोकिनि निर्मले ।
अनर्थसार्थकर्तारो नोद्यन्ति किल केतवः ॥ २.१८.२१ ॥

निर्मले हृत्-आकाशे (in the clear sky of the heart) शम-आलोकिनि विवेक-अर्के (when the sun of discernment, whose light is calm, [shines]) अनर्थ-सार्थ-कर्तारः केतवः (the comets that bring hosts of misfortune) न उद्यन्ति किल (do not rise).

Translation: "Once discernment rises like a sun in the clear sky of the heart, shedding the light of calm, the ill-omened comets that drag misfortunes behind them no longer appear."

Pointers for Reflection:

Comets as omens. In old belief, comets foretell disaster. In the lit heart, the omens of misfortune do not appear.

Verse 2.18.22¶

शाम्यन्ति शुद्धिमायान्ति सौम्यास्तिष्ठन्ति सून्नते ।
अचञ्चले जलेऽतृष्णाः शरदीवाभ्रमालिकाः ॥ २.१८.२२ ॥

अतृष्णाः (those free of craving) शाम्यन्ति (become calm) शुद्धिम् आयान्ति (become pure) सौम्याः (gentle) सु-उन्नते तिष्ठन्ति (remain on a high level), शरदि अभ्र-मालिकाः इव (like rows of autumn clouds) अचञ्चले जले (in still water).

Translation: "Those free of craving become calm, pure and gentle, and stay on high, like rows of autumn clouds reflected in still water."

Pointers for Reflection:

Light clouds. Autumn clouds carry no rain; they drift high and white.

Verse 2.18.23¶

यत्किंचनकरी क्रूरा ग्राम्यता विनिवर्तते ।
दीनानना पिशाचानां लीलेव दिवसागमे ॥ २.१८.२३ ॥

यत्-किंचन-करी क्रूरा ग्राम्यता (cruel coarseness, ready to do anything) विनिवर्तते (turns away), दिवस-आगमे पिशाचानां दीन-आनना लीला इव (as the gloomy play of ghouls at the coming of day).

Translation: "Cruel coarseness, ready for any mischief, withdraws, as the grim play of ghouls ends when day breaks."

Pointers for Reflection:

ग्राम्यता — coarseness. Crudeness of mind and conduct falls away as understanding dawns.

Verse 2.18.24¶

धर्मभित्तौ भृशं लग्नां धियं धैर्यधुरं गताम् ।
आधयो न विधुन्वन्ति वाताश्चित्रलतामिव ॥ २.१८.२४ ॥

आधयः (anxieties) धर्म-भित्तौ भृशं लग्नां (firmly fixed to the wall of dharma) धैर्य-धुरं गतां (bearing the yoke of steadiness) धियं न विधुन्वन्ति (do not shake the mind), वाताः चित्र-लताम् इव (as winds [cannot shake] a painted creeper).

Translation: "Anxieties cannot shake a mind fixed firmly to the wall of dharma and bearing the yoke of steadiness, as winds cannot shake a creeper painted on a wall."

Pointers for Reflection:

The painted creeper. Painted on a wall, it is untouched by wind. Dharma is the wall.

Verse 2.18.25¶

न पतत्यवटे ज्ञस्तु विषयासङ्गरूपिणि ।
कः किल ज्ञातसरणिः श्वभ्रं समनुधावति ॥ २.१८.२५ ॥

ज्ञः तु (but the knower) विषय-आसङ्ग-रूपिणि अवटे (into the pit that is attachment to objects) न पतति (does not fall); कः किल ज्ञात-सरणिः (who that knows the path) श्वभ्रं समनुधावति (would run into a chasm)?

Translation: "The one who knows does not tumble into the pit that is clinging to sense-objects. Who that has learned the road goes running towards a ravine?"

Pointers for Reflection:

Knowledge guides. Knowing the danger is half the protection.

Verse 2.18.26¶

सच्छास्त्रसाधुवृत्तानामविरोधिनि कर्मणि ।
रमते धीर्यथाप्राप्ते साध्वीवान्तःपुराजिरे ॥ २.१८.२६ ॥

धीः (the mind) सत्-शास्त्र-साधु-वृत्तानाम् अविरोधिनि (in keeping with good scripture and good conduct) यथा-प्राप्ते कर्मणि (in the work that comes to it) रमते (delights), साध्वी अन्तः-पुर-अजिरे इव (as a virtuous woman in the inner courtyard of her home).

Translation: "The mind takes delight in whatever work comes to it in keeping with good scripture and good conduct, as a virtuous woman delights in the inner courtyard of her home."

Pointers for Reflection:

यथाप्राप्त — what comes. The knower does what comes to hand, gladly, without seeking more. The Gītā's स्वधर्म: श्रेयान्स्वधर्मो विगुणः — better one's own duty, even imperfect (3.35).

Verse 2.18.27¶

जगतां कोटिलक्षेषु यावन्तः परमाणवः ।
तेषामेकैकशोऽन्तःस्थान्सर्गान्पश्यत्यसङ्गधीः ॥ २.१८.२७ ॥

असङ्ग-धीः (one whose mind is unattached) जगतां कोटि-लक्षेषु (in millions of worlds) यावन्तः परमाणवः (as many atoms as there are) तेषाम् एक-एकशः अन्तः-स्थान् सर्गान् (the creations within each one of them) पश्यति (sees).

Translation: "The unattached mind sees, within each of the countless atoms of millions of worlds, whole creations."

Pointers for Reflection:

Infinite in the infinitesimal. Compare 2.17.49.

Verse 2.18.28¶

मोक्षोपायावबोधेन शुद्धान्तःकरणं जनम् ।
न खेदयति भोगौघो न चानन्दयति क्वचित् ॥ २.१८.२८ ॥

मोक्ष-उपाय-अवबोधेन (through understanding the means to liberation) शुद्ध-अन्तः-करणं जनम् (a person whose inner being is purified) भोग-ओघः (a flood of enjoyments) न खेदयति (does not trouble) न च आनन्दयति क्वचित् (nor ever elates).

Translation: "Once a person's inner being has been made clean by grasping the means to liberation, a whole tide of pleasures neither wearies nor excites him."

Pointers for Reflection:

Equal to pleasure. The Gītā: समदुःखसुखः (14.24).

Verse 2.18.29¶

परमाणौ परमाणौ सर्ववर्गा निरर्गलाः ।
ये पतन्त्युत्पतन्त्यम्बुवीचिवत्तान्स पश्यति ॥ २.१८.२९ ॥

सः (he) परमाणौ परमाणौ (in every atom) निरर्गलाः सर्व-वर्गाः (all the classes [of beings], unhindered) ये अम्बु-वीचिवत् पतन्ति उत्पतन्ति (which rise and fall like waves of water) — तान् पश्यति (sees them).

Translation: "In every atom he sees all the orders of beings rising and falling freely, like waves on water."

Pointers for Reflection:

Waves on water. Rising and falling, never other than water.

Verse 2.18.30¶

न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ।
कार्याण्येष प्रबुद्धोऽपि निष्प्रबुद्ध इव द्रुमः ॥ २.१८.३० ॥

एषः (he) प्रबुद्धः अपि (though awake) संप्रवृत्तानि कार्याणि न द्वेष्टि (does not resent tasks that have begun) निवृत्तानि न काङ्क्षति (nor long for those that have ceased), निष्प्रबुद्धः द्रुमः इव (like a tree that has no thought).

Translation: "Though fully awake, he does not resent the tasks that have begun nor long for those that have ended; he is like a tree, which has no such thoughts."

Pointers for Reflection:

Nearly the Gītā's words. प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव । न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति — he does not resent them when they arise, nor long for them when they cease (14.22), Kṛṣṇa's description of one beyond the guṇas.

Verse 2.18.31¶

दृश्यते लोकसामान्यो यथाप्राप्तानुवृत्तिमान् ।
इष्टानिष्टफलप्राप्तौ हृदयेनापराजितः ॥ २.१८.३१ ॥

[सः] लोक-सामान्यः दृश्यते (he looks like anyone else) यथा-प्राप्त-अनुवृत्तिमान् (going along with what comes) इष्ट-अनिष्ट-फल-प्राप्तौ (in gaining pleasant or unpleasant results) हृदयेन अपराजितः (unconquered in his heart).

Translation: "He looks like an ordinary person, going along with whatever comes; but whatever he meets, pleasant or unpleasant, his heart is never defeated."

Pointers for Reflection:

Ordinary on the outside. The Zen saying "before enlightenment, chop wood, carry water; after enlightenment, chop wood, carry water" captures the same truth. Janaka ruled as a king; no one could see his freedom.

Verse 2.18.32¶

बुद्ध्वेदमखिलं शास्त्रं वाचयित्वा विविच्यताम् ।
अनुभूयत एवैतन्न तूक्तं वरशापवत् ॥ २.१८.३२ ॥

इदम् अखिलं शास्त्रं बुद्ध्वा (having understood this whole scripture) वाचयित्वा [च] (and having had it read) विविच्यताम् (let it be examined); एतत् अनुभूयते एव (this is truly experienced), न तु वर-शापवत् उक्तम् (not merely said, like a boon or a curse).

Translation: "Understand this whole teaching, have it read aloud, and examine it. What it describes is actually experienced; it is not merely pronounced, like a boon or a curse."

Pointers for Reflection:

Experience, not decree. A boon or curse works by the speaker's power. This teaching works by being understood. Its claims can be tested.
The Buddha: ehipassiko … paccattaṃ veditabbo viññūhi — the Dhamma "invites one to come and see … to be known by the wise for themselves".

Verse 2.18.33¶

शास्त्रं सुबोधमेवेदं सालंकारविभूषितम् ।
काव्यं रसमयं चारु दृष्टान्तैः प्रतिपादितम् ॥ २.१८.३३ ॥

इदं शास्त्रं (this scripture) सुबोधम् एव (is easy to understand) स-अलंकार-विभूषितम् (adorned with figures of speech) रस-मयं चारु काव्यम् (a lovely poem full of feeling) दृष्टान्तैः प्रतिपादितम् (set forth through illustrations).

Translation: "This teaching is easy to understand. It is adorned with figures of speech; it is a lovely poem full of feeling, and it explains itself through illustrations."

Pointers for Reflection:

Philosophy as poetry. The Yoga Vasiṣṭha calls itself a काव्य, a poem. Its beauty is part of its method: what moves the heart enters the mind.

Verse 2.18.34¶

बुध्यते स्वयमेवेदं किंचित्पदपदार्थवित् ।
स्वयं यस्तु न वेत्तीदं श्रोतव्यं तेन पण्डितात् ॥ २.१८.३४ ॥

किंचित् पद-पदार्थ-वित् (one who knows a little about words and their meanings) इदं स्वयम् एव बुध्यते (understands this by himself); यः तु स्वयं इदं न वेत्ति (but one who cannot understand it alone), तेन पण्डितात् श्रोतव्यम् (should hear it from a learned person).

Translation: "Anyone who knows a little of words and their meanings can understand this by himself; and one who cannot should hear it from someone learned."

Pointers for Reflection:

Open to all. The text does not require initiation or scholarship — only a little education, or a teacher. This is one reason this site exists: to help such reading.

Verse 2.18.35¶

यस्मिन्श्रुते मते ज्ञाते तपोध्यानजपादिकम् ।
मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते ॥ २.१८.३५ ॥

यस्मिन् श्रुते मते ज्ञाते (when this has been heard, reflected on and understood) नरस्य इह मोक्ष-प्राप्तौ (for a person's attainment of liberation here) तपः-ध्यान-जप-आदिकं (austerity, meditation, recitation and the like) किंचित् न उपयुज्यते (are of no further use).

Translation: "Once this has been heard, reflected on and understood, a person has no further need of austerity, meditation, recitation and the like for reaching liberation here."

Pointers for Reflection:

Heard, reflected, understood. The three stages of श्रवण, मनन, निदिध्यासन. When understanding is complete, the supports can be laid down — like the raft (2.9.42).

Verse 2.18.36¶

एतच्छास्त्रघनाभ्यासात्पौनःपुन्येन वीक्षणात् ।
पाण्डित्यं स्यादपूर्वं हि चित्तसंस्कारपूर्वकम् ॥ २.१८.३६ ॥

एतत्-शास्त्र-घन-अभ्यासात् (from close study of this scripture) पौनःपुन्येन वीक्षणात् (from reading it again and again) चित्त-संस्कार-पूर्वकम् (accompanied by refinement of mind) अपूर्वं पाण्डित्यं स्यात् हि (an unprecedented wisdom arises).

Translation: "From close study of this teaching, reading it again and again, an unprecedented wisdom arises, together with a refining of the mind."

Pointers for Reflection:

Again and again. One reading is not enough. This is why the site encourages slow, repeated reading of each verse.

Verse 2.18.37¶

अहं जगदिति प्रौढो द्रष्टृदृश्यपिशाचकः ।
पिशाचोऽर्कोदयेनेव स्वयं शाम्यत्ययत्नतः ॥ २.१८.३७ ॥

"अहं जगत्" इति प्रौढः (grown strong as "I and the world") द्रष्टृ-दृश्य-पिशाचकः (the ghost of seer and seen) स्वयम् अयत्नतः शाम्यति (subsides by itself, without effort), अर्क-उदयेन पिशाचः इव (as a ghost at sunrise).

Translation: "The ghost of seer and seen, grown strong as 'I' and 'the world', subsides of itself, without effort, as a ghost vanishes at sunrise."

Pointers for Reflection:

Without effort. After all the emphasis on effort, the final shift happens by itself — as light simply appears.

Verse 2.18.38¶

भ्रमो जगदहं चेति स्थित एवोपशाम्यति ।
स्वप्नमोहः परिज्ञात इव नो भ्रमयत्यलम् ॥ २.१८.३८ ॥

"जगत् अहं च" इति भ्रमः (the illusion of "the world and I") स्थितः एव (even while it remains) उपशाम्यति (is stilled); परिज्ञातः स्वप्न-मोहः इव (like a dream's delusion once recognised) नः अलं न भ्रमयति (no longer deludes us).

Translation: "The illusion of 'the world and I' is stilled even while it still appears, like a dream recognised as a dream, which no longer deceives."

Pointers for Reflection:

Lucid dreaming. The dream may continue, but once known as a dream it has lost its grip. So the world for the knower: it appears, but no longer binds.

Verse 2.18.39¶

यथा संकल्पनगरे पुंसो हर्षविषादिता ।
न बाधते तथैवास्मिन्परिज्ञाते जगद्भ्रमे ॥ २.१८.३९ ॥

यथा (as) संकल्प-नगरे (in a city of one's imagination) पुंसः हर्ष-विषादिता न बाधते (joy and sorrow do not trouble a person), तथा एव (so too) अस्मिन् जगत्-भ्रमे परिज्ञाते (when this world-illusion is understood).

Translation: "As joy and sorrow in a city one has imagined do not trouble a person, so too when this illusion of a world is understood."

Pointers for Reflection:

Daydreams. We may imagine a kingdom and lose it in our daydream without real grief.

Verse 2.18.40¶

चित्रसर्पः परिज्ञातो न सर्पभयदो यथा ।
दृश्यसर्पः परिज्ञातस्तथा न सुखदुःखदः ॥ २.१८.४० ॥

यथा (as) चित्र-सर्पः परिज्ञातः (a painted snake, once recognised) सर्प-भय-दः न (gives no fear of a snake), तथा (so) दृश्य-सर्पः परिज्ञातः (the snake of the visible world, once understood) सुख-दुःख-दः न (gives neither pleasure nor pain).

Translation: "A painted snake, once recognised, causes no fear; so the snake of the visible world, once understood, causes neither pleasure nor pain."

Pointers for Reflection:

Painted snake. Variation on the rope-snake (2.8.3, 2.17.9).

Verse 2.18.41¶

परिज्ञानेन सर्पत्वं चित्रसर्पस्य नश्यति ।
यथा तथैव संसारः स्थित एवोपशाम्यति ॥ २.१८.४१ ॥

यथा (as) चित्र-सर्पस्य परिज्ञानेन सर्पत्वं नश्यति (the snake-ness of a painted snake vanishes on recognition), तथा एव (so) संसारः स्थितः एव उपशाम्यति (saṃsāra is stilled even while it remains).

Translation: "As the snakeness of a painted snake vanishes when it is recognised, so saṃsāra comes to rest even while it remains."

Pointers for Reflection:

It remains, and is stilled. Freedom does not require the world to disappear — only its power over us.

Verse 2.18.42¶

सुमनःपल्लवामर्दे किंचिद्व्यतिकरो भवेत् ।
परमार्थपदप्राप्तौ नतु व्यतिकरोऽल्पकः ॥ २.१८.४२ ॥

सुमनः-पल्लव-आमर्दे (in crushing a flower-petal) किंचित् व्यतिकरः भवेत् (there may be some effort); परमार्थ-पद-प्राप्तौ तु (but in reaching the highest state) अल्पकः व्यतिकरः न (there is not even a little).

Translation: "Even crushing a flower-petal involves some effort; reaching the highest state involves none at all."

Pointers for Reflection:

Easier than crushing a petal. Because the highest state is already what we are.

Verse 2.18.43¶

गच्छत्यवयवः स्पन्दं सुमनःपत्रमर्दने ।
इह धीमात्ररोधस्तु नाङ्गावयवचालनम् ॥ २.१८.४३ ॥

सुमनः-पत्र-मर्दने (in crushing a petal) अवयवः स्पन्दं गच्छति (a limb moves); इह तु (but here) धी-मात्र-रोधः (only the stilling of the mind) न अङ्ग-अवयव-चालनम् (no moving of limbs).

Translation: "Crushing a petal needs the movement of a limb; here only the mind is stilled — no limb need move."

Pointers for Reflection:

Patañjali: योगश्चित्तवृत्तिनिरोधः (Yoga Sūtra 1.2). धीमात्ररोध — the stilling of the mind alone.

Verse 2.18.44¶

सुखासनोपविष्टेन यथासंभवमश्नता ।
भोगजालं सदाचारविरुद्धेषु न तिष्ठता ॥ २.१८.४४ ॥

सुख-आसन-उपविष्टेन (by one seated comfortably) यथा-संभवम् अश्नता (eating what is available) सत्-आचार-विरुद्धेषु भोग-जालं न तिष्ठता (not dwelling in pleasures contrary to good conduct) —

Translation: "Seated comfortably, eating what is available, not indulging in pleasures contrary to good conduct —"

Pointers for Reflection:

Simple conditions. A comfortable seat, moderate food, clean living. The Gītā: युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु — moderate in food and recreation, moderate in effort (6.17).

Verse 2.18.45¶

यथाक्षणं यथादेशं प्रविचारयता सुखम् ।
यथासंभवसत्सङ्गमिदं शास्त्रमथेतरत् ॥ २.१८.४५ ॥

यथा-क्षणं यथा-देशं (as time and place allow) यथा-संभव-सत्सङ्गम् (with good company as available) इदं शास्त्रम् अथ इतरत् (this scripture, or another) सुखं प्रविचारयता (by one reflecting at ease) —

Translation: "— reflecting at ease on this teaching or another, as time and place allow, with what good company is available —"

Pointers for Reflection:

Study at ease. No strain. The sentence continues into a verse missing from the source (v. 46).
This scripture or another. Vasiṣṭha does not claim exclusivity.

Verse 2.18.46¶

Verse missing in the source

The online text used for this study skips from verse 45 to verse 47. This verse will be added when it can be checked against a printed edition.

Verse 2.18.47¶

एतावत्यपि येऽभीताः पापा भोगरसे स्थिताः ।
स्वमातृविष्ठाकृमयः कीर्तनीया न तेऽधमाः ॥ २.१८.४७ ॥

एतावति अपि (even with all this [made easy]) ये पापाः (those wrongdoers who) भोग-रसे स्थिताः (remain in the taste of pleasure) अभीताः (unafraid) — ते अधमाः (those lowest ones) स्व-मातृ-विष्ठा-कृमयः (worms in their own mother's filth) न कीर्तनीयाः (are not worth mentioning).

Translation: "Even when it is made this easy, those wrongdoers who stay sunk in the taste of pleasure, unafraid, are the lowest of beings — like worms in filth, not worth speaking of."

Pointers for Reflection:

No excuse. When the path is this simple, refusing it is a choice.

Verse 2.18.48¶

श्रृणु तावदिदानीं त्वं कथ्यमानमिदं मया ।
राघव ज्ञानविस्तारं बुद्धिसारतरान्तरम् ॥ २.१८.४८ ॥

राघव (O Rāghava), त्वम् इदानीं तावत् (now you) मया कथ्यमानं (being told by me) बुद्धि-सार-तर-अन्तरम् (whose inner substance is the finest essence of understanding) इदं ज्ञान-विस्तारं शृणु (hear this unfolding of knowledge).

Translation: "Now, Rāghava, listen to this unfolding of knowledge that I shall tell, whose heart is the very finest essence of understanding."

Pointers for Reflection:

A new section. Vasiṣṭha now explains how to understand the illustrations he will use.

Verse 2.18.49¶

यथेदं श्रूयते शास्त्रं तामापातनिकां श्रृणु ।
विचार्यते यथार्थोऽयं यथा च परिभाषया ॥ २.१८.४९ ॥

यथा इदं शास्त्रं श्रूयते (how this scripture is to be heard) ताम् आपातनिकां शृणु (hear that introduction); यथा च अयम् अर्थः परिभाषया विचार्यते (and how its meaning is weighed with precise terms).

Translation: "Hear the introduction to how this teaching is to be heard, and how its meaning is to be weighed with precise terms."

Pointers for Reflection:

Rules of reading. Like any serious text, it has its conventions. Knowing them prevents misunderstanding.
Reading note. The online text prints चास्त्रं; corrected here to शास्त्रं.

Verse 2.18.50¶

येनेहाननुभूतेऽर्थे दृष्टेनार्थेन बोधनम् ।
बोधोपकारफलदं तं दृष्टान्तं विदुर्बुधाः ॥ २.१८.५० ॥

येन (by which) इह अननुभूते अर्थे (in a matter not yet experienced) दृष्टेन अर्थेन (by a matter already seen) बोधनं [भवति] (understanding comes) — तं बोध-उपकार-फल-दं (that which yields the help of understanding) दृष्टान्तं विदुः बुधाः (the wise call an illustration).

Translation: "The wise call an illustration that by which something not yet experienced is made understood through something already seen, giving the help of understanding."

Pointers for Reflection:

दृष्टान्त defined. Using the known to reveal the unknown. All the Yoga Vasiṣṭha's stories work this way.

Verse 2.18.51¶

दृष्टान्तेन विना राम नापूर्वार्थोऽवबुध्यते ।
यथा दीपं विना रात्रौ भाण्डोपस्करणं गृहे ॥ २.१८.५१ ॥

राम (O Rāma), दृष्टान्तेन विना (without an illustration) अपूर्व-अर्थः न अवबुध्यते (a new meaning is not understood), यथा रात्रौ गृहे दीपं विना (as at night in a house, without a lamp) भाण्ड-उपस्करणम् (the pots and furnishings [are not seen]).

Translation: "Rāma, without illustration a new meaning cannot be grasped, just as without a lamp one cannot see the pots and furnishings of a house at night."

Pointers for Reflection:

Why stories. The Upaniṣads teach the same way: salt in water, the banyan seed, clay and pots.

Verse 2.18.52¶

Verse missing in the source

The online text used for this study skips from verse 51 to verse 53. This verse will be added when it can be checked against a printed edition.

Verse 2.18.53¶

उपमानोपमेयानां कार्यकारणतोदिता ।
वर्जयित्वा परं ब्रह्म सर्वेषामेव विद्यते ॥ २.१८.५३ ॥

उपमान-उपमेयानां (of illustrations and what they illustrate) कार्य-कारणता उदिता (a relation of cause and effect is stated); परं ब्रह्म वर्जयित्वा (except for the supreme Brahman) सर्वेषाम् एव विद्यते (it applies to all).

Translation: "Illustrations and what they illustrate are spoken of in terms of cause and effect; this applies to everything except the supreme Brahman."

Pointers for Reflection:

Brahman has no cause. Every example comes from the world of causes; Brahman lies beyond it. So examples point to Brahman without fully fitting it.

Verse 2.18.54¶

ब्रह्मोपदेशे दृष्टान्तो यस्तवेह हि कथ्यते ।
एकदेशसधर्मत्वं तत्रान्तः परिगृह्यते ॥ २.१८.५४ ॥

ब्रह्म-उपदेशे (in teaching about Brahman) यः दृष्टान्तः तव इह कथ्यते (whatever illustration is given to you here) — तत्र (there) एक-देश-सधर्मत्वम् (similarity in one respect) अन्तः परिगृह्यते (is what is to be taken).

Translation: "Whatever illustration is given you here in teaching about Brahman, only a likeness in one respect is meant."

Pointers for Reflection:

Partial likeness. The moon in the water resembles the moon in brightness, not in being wet. Take only the point intended. Jaina logic likewise teaches that every statement holds from a particular standpoint (naya).

Verse 2.18.55¶

यैर्यैः काकुत्स्थ दृष्टान्तैस्त्वं मयेहावबोध्यसे ।
सर्वे सकारणास्ते हि प्राप्यन्तु सदकारणम् ॥ २.१८.५५ ॥

काकुत्स्थ (O descendant of Kakutstha), यैः यैः दृष्टान्तैः (by whatever illustrations) मया इह त्वम् अवबोध्यसे (you are taught by me here), ते सर्वे स-कारणाः हि (they all have causes); [ते] सत् अकारणं प्राप्यन्तु (but they should lead to the uncaused reality).

Translation: "Descendant of Kakutstha, every illustration I use to teach you here belongs to the world of causes; yet each should lead you to the uncaused reality."

Pointers for Reflection:

Finger and moon. The Zen image: a finger points at the moon; do not mistake the finger for the moon.

Verse 2.18.56¶

एवं सति निराकारे ब्रह्मण्याकारवान्कथम् ।
दृष्टान्त इति नोद्यन्ति मूर्खवैकल्पिकोक्तयः ॥ २.१८.५६ ॥

एवं सति (this being so) "निराकारे ब्रह्मणि आकारवान् दृष्टान्तः कथम्" इति ("how can there be an illustration with form for formless Brahman?") मूर्ख-वैकल्पिक-उक्तयः न उद्यन्ति (the quibbles of fools do not arise).

Translation: "Seen this way, foolish quibbles do not arise, such as: 'How can something with form illustrate the formless Brahman?'"

Pointers for Reflection:

Answering an objection. Since only one aspect is meant, the objection falls away.

Verse 2.18.57¶

अन्यासिद्धविरुद्धादिदृग्दृष्टान्तप्रदूषणैः ।
स्वप्नोपमत्वाज्जगतः समुदेति न किंचन ॥ २.१८.५७ ॥

जगतः स्वप्न-उपमत्वात् (because the world is like a dream) अन्य-असिद्ध-विरुद्ध-आदि-दृक्-दृष्टान्त-प्रदूषणैः (by logical objections to illustrations, such as "unproven" or "contradictory") किंचन न समुदेति (nothing arises [against the teaching]).

Translation: "Since the world is like a dream, objections to the illustrations — that they are unproven, contradictory and the like — do not touch the teaching."

Pointers for Reflection:

Logical faults. Indian logic lists faults of examples (दृष्टान्ताभास). Vasiṣṭha's point: the examples of dream and imagination fit precisely because the world is of that nature.

Verse 2.18.58¶

अवस्तु पूर्वापरयोर्वर्तमाने विचारितम् ।
यथा जाग्रत्तथा स्वप्नः सिद्धमाबालमागतम् ॥ २.१८.५८ ॥

पूर्व-अपरयोः अवस्तु (what is unreal before and after) वर्तमाने विचारितम् [अवस्तु एव] (when examined in the present, is also unreal); यथा जाग्रत् तथा स्वप्नः (as waking, so dream) — [इति] आ-बालम् आगतं सिद्धम् (this is established, even for a child).

Translation: "What is unreal before and after is unreal in the middle too, when examined. Waking is like dream — even a child can see this."

Pointers for Reflection:

Gauḍapāda's principle: आदावन्ते च यन्नास्ति वर्तमानेऽपि तत्तथा — what does not exist at the beginning and end does not exist in the middle either (Māṇḍūkya Kārikā 2.6).

Verse 2.18.59¶

स्वप्नसंकल्पनाध्यानवरशापौषधादिभिः ।
यथार्था इह दृष्टान्तास्तद्रूपत्वाज्जगत्स्थितेः ॥ २.१८.५९ ॥

इह (here) स्वप्न-संकल्पना-ध्यान-वर-शाप-औषध-आदिभिः (by dream, imagination, meditation, boon, curse, medicine and the like) दृष्टान्ताः यथार्थाः (illustrations are apt), जगत्-स्थितेः तत्-रूपत्वात् (because the world's existence is of that nature).

Translation: "Here, illustrations drawn from dream, imagination, meditation, boons, curses, medicines and the like are apt, because the world's existence is of just that nature."

Pointers for Reflection:

Why these examples. Each shows mind shaping experience.

Verse 2.18.60¶

मोक्षोपायकृता ग्रन्थकारेणान्येऽपि ये कृताः ।
ग्रन्थास्तेष्वियमेवैका व्यवस्था बोध्यबोधने ॥ २.१८.६० ॥

ग्रन्थकारेण (by the author) ये अन्ये अपि मोक्ष-उपाय-कृताः ग्रन्थाः कृताः (whatever other works were composed as means to liberation) — तेषु (in them) बोध्य-बोधने (in teaching what is to be taught) इयम् एव एका व्यवस्था (this is the one method).

Translation: "In all the other works the author composed as means to liberation, this is the one method of teaching what is to be taught."

Pointers for Reflection:

The author's other works. A rare self-reference by the composer of the text.

Verse 2.18.61¶

स्वप्नाभत्वं च जगतः श्रुते शास्त्रेऽवबोध्यते ।
शीघ्रं न पार्यते वक्तुं वाक्किल क्रमवर्तिनी ॥ २.१८.६१ ॥

जगतः स्वप्न-आभत्वं च (the dream-like nature of the world) शास्त्रे श्रुते अवबोध्यते (is understood when the scripture is heard); शीघ्रं वक्तुं न पार्यते (it cannot be said quickly); वाक् किल क्रम-वर्तिनी (for speech moves step by step).

Translation: "The dream-like nature of the world becomes clear when the whole teaching has been heard; it cannot be said all at once, for speech moves step by step."

Pointers for Reflection:

Patience with the teaching. The full picture emerges only from the whole. This is why Vasiṣṭha takes six books.

Verse 2.18.62¶

स्वप्नसंकल्पनाध्याननगराद्युपमं जगत् ।
यतस्त एव दृष्टान्तास्तस्मात्सन्तीह नेतरे ॥ २.१८.६२ ॥

जगत् (the world) स्वप्न-संकल्पना-ध्यान-नगर-आदि-उपमम् (is like a city of dream, imagination or meditation); यतः ते एव दृष्टान्ताः (since those are the illustrations) तस्मात् इह सन्ति (therefore they are used here), न इतरे (not others).

Translation: "The world is like a city in a dream, in imagination, in meditation; since these are the true analogies, these are the ones used here, and no others."

Pointers for Reflection:

The right examples. Chosen for fit, not for decoration.

Verse 2.18.63¶

अकारणे कारणता यद्बोधायोपमीयते ।
न तत्र सर्वसाधर्म्यं संभवत्युपमाश्रमैः ॥ २.१८.६३ ॥

यत् (when) अकारणे कारणता (cause-ness for what has no cause) बोधाय उपमीयते (is compared for the sake of understanding), तत्र (there) उपमा-श्रमैः (by toiling over comparisons) सर्व-साधर्म्यं न संभवति (complete likeness is not possible).

Translation: "When something with causes is used, for understanding's sake, to illustrate what has no cause, complete likeness is impossible however hard one works at the comparison."

Pointers for Reflection:

Do not overwork the analogy. It is a pointer, not a proof.

Verse 2.18.64¶

उपमेयस्योपमानादेकांशेन सधर्मता ।
अङ्गीकार्यावबोधाय धीमता निर्विवादिना ॥ २.१८.६४ ॥

धीमता निर्विवादिना (by a thoughtful, non-quarrelsome person) अवबोधाय (for understanding) उपमेयस्य उपमानात् एक-अंशेन सधर्मता (likeness of the illustrated to the illustration in one part) अङ्गीकार्या (should be accepted).

Translation: "For the sake of understanding, a thoughtful person who does not seek quarrels should accept a likeness in one respect between the illustration and what it illustrates."

Pointers for Reflection:

निर्विवादी. Not quarrelsome. Good faith in reading is part of the method.

Verse 2.18.65¶

अर्थावलोकने दीपादाभामात्रादृते किल ।
न स्थानतैलवर्त्यादि किंचिदप्युपयुज्यते ॥ २.१८.६५ ॥

अर्थ-अवलोकने (in seeing objects) दीपात् आभा-मात्रात् ऋते (apart from the mere light of the lamp) स्थान-तैल-वर्ति-आदि (its stand, oil, wick and so on) किंचित् अपि न उपयुज्यते किल (are of no use at all).

Translation: "To see things, only the lamp's light is needed; its stand, oil and wick play no part in the seeing."

Pointers for Reflection:

Use what is needed. From a lamp one takes the light; from an example, its point.
Reading note. The online text has किंचिदव्युपयुज्यते; read as किंचिदप्युपयुज्यते.

Verse 2.18.66¶

एकदेशसमर्थत्वादुपमेयावबोधनम् ।
उपमानं करोत्यङ्ग दीपोऽर्थप्रभया यथा ॥ २.१८.६६ ॥

अङ्ग (dear one), एक-देश-समर्थत्वात् (by being apt in one respect) उपमानं (an illustration) उपमेय-अवबोधनं करोति (makes the thing illustrated understood), यथा दीपः अर्थ-प्रभया (as a lamp [reveals] by the light on objects).

Translation: "Dear one, an illustration makes its subject understood by being apt in one respect, as a lamp shows things by its light alone."

Pointers for Reflection:

The lamp image completed.

Verse 2.18.67¶

दृष्टान्तस्यांशमात्रेण बोध्यबोधोदये सति ।
उपादेयतया ग्राह्यो महावाक्यार्थनिश्चयः ॥ २.१८.६७ ॥

दृष्टान्तस्य अंश-मात्रेण (by only a part of the illustration) बोध्य-बोध-उदये सति (when understanding of what is to be understood arises), महा-वाक्य-अर्थ-निश्चयः (the certainty of the meaning of the great sayings) उपादेयतया ग्राह्यः (should be taken up as to be embraced).

Translation: "When understanding has dawned through even one part of an illustration, take hold of the certainty of the great sayings' meaning and embrace it."

Pointers for Reflection:

महावाक्य — the great sayings. The Upaniṣadic statements of identity: तत्त्वमसि — you are That (Chāndogya 6.8.7); अहं ब्रह्मास्मि — I am Brahman (Bṛhadāraṇyaka 1.4.10). Illustrations serve these.

Verse 2.18.68¶

न कुतार्किकतामेत्य नाशनीया प्रबुद्धता ।
अनुभूत्यपलापान्तैरपवित्रैर्विकल्पितैः ॥ २.१८.६८ ॥

कुतार्किकताम् एत्य (by resorting to bad reasoning) अनुभूति-अपलाप-अन्तैः (ending in denial of experience) अपवित्रैः विकल्पितैः (with impure fabrications) प्रबुद्धता न नाशनीया (awakened understanding should not be destroyed).

Translation: "Do not destroy awakened understanding by resorting to bad logic and impure fabrications that end by denying experience itself."

Pointers for Reflection:

Reason, yes; sophistry, no. Vasiṣṭha praised reason (v. 2–3); here he warns against its abuse. The Kaṭha: नैषा तर्केण मतिरापनेया — this understanding is not to be reached, or destroyed, by mere argument (1.2.9).

Verse 2.18.69¶

विचारणादनुभवकारिवैरिणोऽपि वाङ्मयं त्वनुगतमस्मदादिषु ।
स्त्रियोक्तमप्यपपरमार्थवैदिकं वचो वचःप्रलपनमेव नागमः ॥ २.१८.६९ ॥

विचारणात् (through inquiry) अनुभव-कारि वाङ्मयं (words that bring experience) वैरिणः अपि (even from an enemy) अस्मत्-आदिषु अनुगतं तु (are accepted by us and others); अप-परमार्थ-वैदिकं वचः (but words without the highest truth) [केनचित्] उक्तम् अपि (even if spoken [by anyone]) वचः-प्रलपनम् एव (are mere babble) न आगमः (not scripture).

Translation: "Words that, through inquiry, bring real experience are accepted by us and others even from an enemy; words that lack the highest truth, whoever speaks them, are mere chatter, not scripture."

Pointers for Reflection:

Truth defines scripture. What makes a text authoritative is that it leads to experience of the truth.
Reading note. One word in the second line is corrupt in the online text; the contrast — truth-bearing words versus empty words, whatever their source — is clear from the context.

Verse 2.18.70¶

अस्माकमस्ति मतिरङ्ग तयेति सर्वशास्त्रैकवाक्यकरणं फलितं यतो यः ।
प्रातीतिकार्थमपशास्त्रनिजाङ्गपुष्टात्संवेदनादितरदस्ति ततः प्रमाणम् ॥ २.१८.७० ॥

अङ्ग (dear one), अस्माकं मतिः अस्ति (our view is) तया इति (by this) सर्व-शास्त्र-एक-वाक्य-करणं फलितम् (the harmony of all scriptures is achieved); यतः (because) यः प्रातीतिक-अर्थम् अप-शास्त्र-निज-अङ्ग-पुष्टात् संवेदनात् इतरत् अस्ति (that which is other than mere appearance, supported only by unscriptural fancies) ततः प्रमाणम् (that is the valid authority).

Translation: "Dear one, this is our view: by this method all scriptures are brought into harmony. What has authority is that which goes beyond mere appearances propped up by fancies outside scripture."

Pointers for Reflection:

Harmony of all scriptures. Vasiṣṭha's method makes the scriptures speak with one voice — the एकवाक्यता of 2.13.11. This harmonising spirit is one of the marks of the Yoga Vasiṣṭha, noted on the Home page.