Few Verses from Yoga Vasista on - Satsangha, Scripture & Vichara (Inquiry) - for regular study

Verse 7.47.16: Importance of Sastra and Sadhu-Sangam

साधुसंगमशुद्धात्मा शास्त्रार्थपरिमार्जितः ।

प्राज्ञो भात्युद्धृतं वह्नेरग्निशौचमिवांशुकम् ॥ १६ ॥

sādhusaṃgama śuddhātmā śāstrārthaparimārjitaḥ |

prājño bhātyuddhṛtaṃ vahneragniśaucam-ivāṃśukam || 16 ||

The wise person whose is purified by the association with holy men, and whose mind is cleansed with the washing of scriptural instruction, is as a sheet of linen cloth flaming with fire.

कचत्काञ्चनकान्तेन विमलालोककारिणा ।
भुवनं भास्करेणेव भाति साधुः स्वतेजसा ॥ १७ ॥

kacatkāñcanakāntena vimalālokakāriṇā |
bhuvanaṃ bhāskareṇeva bhāti sādhuḥ svatejasā || 17 ||

The holy saint shines with the effulgence, as the sun does with his golden beams, diffusing a pure light all around the world.

 

तथानुगच्छति प्राज्ञः शास्त्रसाधुसमागमौ ।
यथात्यन्तानुषङ्गेण तावेवानुभवत्यसौ ॥ १८ ॥

tathānugacchati prājñaḥ śāstrasādhusamāgamau |
yathātyantānuṣaṅgeṇa tāvevānubhavatyasau || 18 ||

The wise person follows the conduct of holy sages, and the precepts of the sastras in such a manner; as to imitate and practice them himself.

 

Verse 3.7.1

श्रीराम उवाच ।

य एष देवः कथितो यस्मिञ्ज्ञाते विमुच्यते ।

वद क्वासौ स्थितो ब्रह्मन्कथमेनमहं लभे ॥ १ ॥

śrīrāma uvāca |

ya eṣa devaḥ kathito yasmiñjñāte vimucyate |

vada kvāsau sthito brahmankathamenamahaṃ labhe || 1 ||

 

Rama said:—Tell me, O wise one! Where is this devah (shining divinity) situated and how can I know Him, of whom you spoke all this, and whose knowledge you said, leads to our liberation.

 

श्रीवसिष्ठ उवाच ।

य एष देवः कथितो नैष दूरेऽवतिष्ठते ।

शरीरे संस्थितो नित्यं चिन्मात्रमिति विश्रुतः ॥ २ ॥

śrīvasiṣṭha uvāca |

ya eṣa devaḥ kathito naiṣa dūre'vatiṣṭhate |

śarīre saṃsthito nityaṃ cinmātramiti viśrutaḥ || 2 ||

Vasiśtha replied:—This Devah of whom I spoke, is not at a distance from us. He is situated in these our bodies, and is known to be of the form of pure consciousness.

 

 

एष सर्वमिदं विश्वं न विश्वं चैष सर्वगः ।

विद्यते ह्येष एवैको न तु विश्वाभिधास्ति दृक् ॥ ३ ॥

eṣa sarvamidaṃ viśvaṃ na viśvaṃ caiṣa sarvagaḥ |

vidyate hyeṣa evaiko na tu viśvābhidhāsti dṛk || 3 ||

He is all in all, though all this world is not in Him. He is one alone and is not that which is visible to all of us.

 

चिन्मात्रमेव शशिभृच्चिन्मात्रं गरुडेश्वरः ।

चिन्मात्रमेव तपनश्चिन्मात्रं कमलोद्भवः ॥ ४ ॥

cinmātrameva śaśibhṛccinmātraṃ garuḍeśvaraḥ |

cinmātrameva tapanaścinmātraṃ kamalodbhavaḥ || 4 ||

It is this consciousness which is in Siva, that wears the cusp of the moon in his crest; the same is in Vishnu that rides on his eagle Garuda, and in Brahma that is born of the lotus.

 

श्रीराम उवाच ।

बाला अपि वदन्त्येतद्यदि चेतनमात्रकम् ।

जगदित्येव केवात्र नाम स्यादुपदेशता ॥ ५ ॥

śrīrāma uvāca |

bālā api vadantyetadyadi cetanamātrakam |

jagadityeva kevātra nāma syādupadeśatā || 5 ||

 

Rama rejoined:—So it is; and even boys say this also, that if the whole world is mere consciousness (chetana matrakam); then why call it as "jagat" and what is the use of giving such an explanation?

 

चेतनं राम संसारो जीव एष पशुः स्मृतः ।

एतस्मादेव निर्यान्ति जरामरणभीतयः ॥ ७ ॥

cetanaṃ rāma saṃsāro jīva eṣa paśuḥ smṛtaḥ |

etasmādeva niryānti jarāmaraṇabhītayaḥ || 7 ||

 

The world is verily consciousness O Rama, but the Jiva is called pasu or observer of things pasyati, on account of its looking after sensual gratifications which give rise to the fears of disease, decay and death.

 

पशुरज्ञो ह्यमूर्तोऽपि दुःखस्यैवैष भाजनम् ।

चेतनत्वाच्चेतनीयं मनोऽनर्थः स्वयं स्थितः ॥ ८ ॥

paśurajño hyamūrto'pi duḥkhasyaivaiṣa bhājanam |

cetanatvāccetanīyaṃ mano'narthaḥ svayaṃ sthitaḥ || 8 ||

 

The pasu (Jiva), though formless, is ignorant and subject to pain and sorrow. The mind manas also, though it is capable of intelligence—chetaniyam, has become the root of all evils. (i.e. intelligence combined with ignorance is recipe for sorrow)

 

भिद्यते हृदयग्रन्थिश्छिद्यन्ते सर्वसंशयाः ।

क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे ॥ १० ॥

bhidyate hṛdayagranthiśchidyante sarvasaṃśayāḥ |

kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare || 10 ||

 

He who has seen the all surpassing Supreme Being, has his heartstrings all cut asunder, and the doubts of his mind all driven away. The sequences of his acts are washed away (i.e. He is Free - He is Jivan Mukta)

Sri Rama asking about person who has transcended sorrow by keeping holy company - sastram and satsanga

 

Verse 3.7.14

साधुसंगमसच्छास्त्रैः संसारार्णवतारकः ।

दृश्यते परमात्मा यः स ब्रह्मन्वद कीदृशः ॥ १४ ॥

sādhu saṃgama sacchāstraiḥ saṃsārārṇava tārakaḥ |

dṛśyate paramātmā yaḥ sa brahmanvada kīdṛśaḥ || 14 ||

Tell me also, who is that person, who by keeping company with the sādhu (holy ones) and study of satsāstra, has gone over the ocean of the world, and beholds the Supreme Self in himself.

 

श्रीवसिष्ठ उवाच ।

यदेतच्चेतनं जीवो विशीर्णो जन्मजङ्गले ।

एतमात्मानमिच्छन्ति ये तेऽज्ञाः पण्डिता अपि ॥ १५ ॥

śrīvasiṣṭha uvāca |

yadetaccetanaṃ jīvo viśīrṇo janmajaṅgale |

etamātmānamicchanti ye te'jñāḥ paṇḍitā api || 15 ||

 

Vasiśtha replied:—Whatever jiva being cast in the wilderness of this life, long after this ChethanAtman - Atman of the nature of pure consciousness, they are truly wise, and know him.

 

जीव एव हि संसारश्चेतना दुःखसंततिः ।

अस्मिञ्ज्ञाते न विज्ञातं किंचिद्भवति कुत्रचित् ॥ १६ ॥

jīva eva hi saṃsāraścetanā duḥkhasaṃtatiḥ |

asmiñjñāte na vijñātaṃ kiṃcidbhavati kutracit || 16 ||

Whoso believes the Jiva (as limited) limited by the life of the world (i.e. is transmigrating entitity ), and is of the thinking that consciousness is attended with pain only (i.e. pain ~ body is I) he can never know Him anywhere.

 

Verse 3.7.18

श्रीराम उवाच ।

रूपं कथय मे ब्रह्मन्यथावत्परमात्मनः ।

यस्मिन्दृष्टे मनो मोहान्समग्रान्संतरिष्यति ॥ १८ ॥

śrīrāma uvāca |

rūpaṃ kathaya me brahmanyathāvatparamātmanaḥ |

yasmindṛṣṭe mano mohānsamagrānsaṃtariṣyati || 18 ||

 

Rama said:—Tell me, O Brahmana! the true form of the Supreme Self, by light of which the mind may escape from all its errors.

 

श्रीवसिष्ठ उवाच ।

देशाद्देशान्तरं दूरं प्राप्तायाः संविदो वपुः ।

निमिषेणैव यन्मध्ये तद्रूपं परमात्मनः ॥ १९ ॥

śrīvasiṣṭha uvāca |

deśād-deśāntaraṃ dūraṃ prāptāyāḥ saṃvido vapuḥ |

nimiṣeṇaiva yanmadhye tadrūpaṃ paramātmanaḥ || 19 ||

 

Vasiśtha replied:—The Supreme Self is seen in the same way in ourselves and within our bodies, just as we are aware of our minds to be seated within us, despite its flight to distant countries.

 

अत्यन्ताभाव एवास्ति संसारस्य यथास्थितेः ।

यस्मिन्बोधमहाम्भोधौ तद्रूपं परमात्मनः ॥ २० ॥

atyantābhāva evāsti saṃsārasya yathāsthiteḥ |

yasmin bodha mahāmbhodhau tadrūpaṃ paramātmanaḥ || 20 ||

 

Our notion of the Supreme spirit is often lost in the depth of our minds (since its preoccupied with thoughts). Just like the existence of the outer world (objective knowledge), becomes extinct in our awareness, while in yoga meditation.

 

यन्महाचिन्मयमपि बृहत्पाषाणवत्स्थितम् ।

जडं वा जडमेवान्तस्तद्रूपं परमात्मनः ॥ २३ ॥

yanmahācinmayamapi bṛhatpāṣāṇavatsthitam |

jaḍaṃ vā jaḍamevāntastadrūpaṃ paramātmanaḥ || 23 ||

 

Who though full of consciousness appears to stand as an unconscious huge rock before us; and who though quite subtle in his nature, seems as some gross body to our conception: such is the form of the Supreme Self.

 

- This shows how we easily ignore the very Self - which is evident in every act of cognition. Yet despite our ignorance - the real never ceases to be ! So this apparent diversity, matter, insentient visible names and forms - are all Brahman too !!

 

- The next verse turns our attention back to Svarupa lakshanam - Sat

 

प्रकाशस्य यथालोकः शून्यत्वं नभसो यथा ।

तथेदं संस्थितं यत्र तद्रूपं परमात्मनः ॥ २५ ॥

prakāśasya yathālokaḥ śūnyatvaṃ nabhaso yathā |

tathedaṃ saṃsthitaṃ yatra tadrūpaṃ paramātmanaḥ || 25 ||

As light is connected with sunshine and emptiness (i.e. unoccupiedness - since even empty space is illumined by light) with space and as Omnipresence is present with every thing and every where: such is the form of the Supreme spirit.

 

श्रीराम उवाच ।

सद्रूपं परमात्मेति कथं नाम हि बुध्यते ।

इयतोऽस्य जगन्नाम्नो दृश्यस्यासंभवः कथम् ॥ २६ ॥

śrīrāma uvāca |

sadrūpaṃ paramātmeti kathaṃ nāma hi budhyate |

iyato'sya jagannāmno dṛśyasyāsaṃbhavaḥ katham || 26 ||

 

Rama asked said:—But how are we to understand that He who bears the name and nature of absolute and infinite reality should yet be compressed within any thing visible in the world, which is quite impossible to believe?

 

- How can we understand the Paramaatma as that which is beyond names and forms and yet is to be recognized as within names and forms ?

 

श्रीवसिष्ठ उवाच ।

भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।

अत्यन्ताभावसंबोधे यदि रूढिरलं भवेत् ॥ २७ ॥

 

śrīvasiṣṭha uvāca |

 

bhramasya jāgatasyāsya jātasyākāśavarṇavat |

atyantābhāva saṃbodhe yadi rūḍhiralaṃ bhavet || 27 ||

 

Vasiśtha replied:—The erroneous conception of the creation of the world, resembles the false impression of colours in the clear. Therefore it is wrong, O Rama! to take a thing as real, of which there is an absolute non-existence

 

श्रीराम उवाच ।

इयतो दृश्यजातस्य ब्रह्माण्डस्य जगत्स्थितेः ।

मुने कथमसत्तास्ति क्व मेरुः सर्षपोदरे ॥ ३२ ॥

 

śrīrāma uvāca |

iyato dṛśyajātasya brahmāṇḍasya jagatsthiteḥ |

mune kathamasattāsti kva meruḥ sarṣapodare || 32 ||

 

Rama rejoined:—Tell me, O sage! how the existence of so many extensive worlds composing the visible Universe, can be thought of as unreal, or comprised in the chinmātram (divine consciousness), as the mount Meru in the sesamum seed.

 

 

श्रीवसिष्ठ उवाच ।
दिनानि कतिचिद्राम यदि तिष्ठस्यखिन्नधीः ।
साधुसंगमसच्छास्त्रपरमस्तदहं क्षणात् ॥ ३३ ॥

 

श्रीवसिष्ठ उवाच ।
दिनानि कतिचिद्राम यदि तिष्ठस्यखिन्नधीः ।
साधुसंगमसच्छास्त्रपरमस्तदहं क्षणात् ॥ ३३ ॥

śrīvasiṣṭha uvāca |
dināni katicidrāma yadi tiṣṭhasyakhinnadhīḥ |
sādhusaṃgamasacchāstraparamastadahaṃ kṣaṇāt || 33 ||

 

Vasiśtha replied:—If you will but stay a few days in the company of holy men, and study the sacred Sastras with a steady mind with me:

 

द्रष्टृत्वं सति दृश्येऽस्मिन्दृश्यत्वं सत्यथेक्षके ।
एकत्वं सति हि द्वित्वे द्वित्वं चैकत्वयोजने ॥ ३५ ॥

draṣṭṛtvaṃ sati dṛśye'smindṛśyatvaṃ satyathekṣake |
ekatvaṃ sati hi dvitve dvitvaṃ caikatvayojane || 35 ||

When the viewer is united with the view, and the view with the viewer, there then turns out an unity of the duality, and the duality blends into an inseparable unity.

 

एकाभावे द्वयोरेव सिद्धिर्भवति नात्र हि ।
द्वित्वैक्यद्रष्टृदृश्यत्वक्षये सदवशिष्यते ॥ ३६ ॥

ekābhāve dvayoreva siddhirbhavati nātra hi |
dvitvaikyadraṣṭṛdṛśyatvakṣaye sadavaśiṣyate || 36 ||

Without union of the two there is no success of either; and this union of both the viewer and the view having disappeared at last, there remains an only one unity (which is indissoluble)

 

 

Verse 7.163.16

साधुसंपर्कसच्छास्त्रसमालोकनतोऽनिशम् ।
जितेन्द्रियो यथावस्तु जगत्सत्यं प्रपश्यति ॥ १६ ॥

Sadhu saṃparka sacchāstra samālokanato'niśam |
jitendriyo yathāvastu jagat satyaṃ prapaśyati || 16 ||

The person of well governed senses comes, by association with the wise, and constant study of satśāstram (scriptures that discuss sat vastu), comes to know all things in the world in their true light.

 

सत्यावलोकनाच्छान्तिमेति संसारसंभ्रमः ।
मराविव जलज्ञानं मिथ्यापतनदुःखदम् ॥ १७ ॥

satyāvalokanācchāntimeti saṃsāra saṃbhramaḥ |
marāviva jala jñānaṃ mithyāpatana duḥkhadam || 17 ||

All worldly errors are dispelled by the light of truth; or else one must fall into the pit of misery, by mistaking of falsehood for truth; as the ignorant traveler is engulphed in the dreary sands, by his mistake of the mirage for water.

 

अचेत्यमेव चिन्मात्रमिदं जगदिति स्थितम् ।
इत्येव सत्यबोधस्य बन्धमोक्षदृशौ कुतः ॥ १८ ॥

acetyameva cinmātra midaṃ jagaditi sthitam |
ityeva satya bodhasya bandha mokṣadṛśau kutaḥ || 18 ||

Knowing this world as the unknowable consciousness (see note below) itself, is the true light in which the cosmos is viewed, the wise do not require their release from it.

-        Consciousness is the very Self, which illumines all appearances – i.e. names, forms. So one cannot objectify the very Consciousness, which is the Subject. So it’s not knowable as object.

-        However, if its recognized to be the very Self, of the “knower” – this is true light.

 

Verse 6.63.29

काकतालीययोगेन कदाचित्साधुसंगमात् ।
अशुभो भावनाभ्यासो जीवस्य विनिवर्तते ॥ २९ ॥

kākatālīyayogena kadācitsādhusaṃgamāt |
aśubho bhāvanābhyāso jīvasya vinivartate || 29 ||

 

By divine accident one may have the blessing of some good company in life; and then one’s inborn desires may be restrained for a time, but it is sure to break out with violence in the end, in utter defiance of every check and rule

-         In other words, he does not gain the sustained benefit of holy company.

 

संगत्यधिगतं चैष केवलं स्वोदयं प्रति ।
प्राक्तनो वासनाभ्यासो हातुरुद्यममीक्षते ॥ ३० ॥

saṃgatyadhigataṃ caiṣa kevalaṃ svodayaṃ prati |
prāktano vāsanābhyāso hāturudyamamīkṣate || 30 ||

 

But one who betakes oneself to satsangham, and strives always for one’s edification in what is good and great, is able to destroy the evil propensities which are innate; because the desire to be good, is what actually makes one so.

 

Verse 6.126.22

 

वनवासविहारेण चित्तोपशमशोभिना ।
असङ्गसुखसौम्येन कालं नयति नीतिमान् ॥ २२ ॥

Vanavāsa vihāreṇa cittopaśama śobhinā |
asaṅga sukha saumyena kālaṃ nayati nītimān || 22 ||

One (i.e. jnāni) passes one’s ethically led life with cheerful delight in solitude, with pleasing tranquility, in forest retreat and wanderings.

 

अभ्यासात्साधुशास्त्राणां करणात्पुण्यकर्मणाम् ।
जन्तोर्यथावदेवेयं वस्तुदृष्टिः प्रसीदति ॥ २३ ॥

Abhyāsāt sādhuśāstrāṇāṃ karaṇāt puṇyakarmaṇām |
jantor yathāvadeveyaṃ vastudṛṣṭiḥ prasīdati || 23 ||

 

By study of satśāstram and performance of pious acts, he gets a clear view of things, as it generally attends upon the virtuous lives of men.

 

 

Verse 3.6.5

साधुसंगमसच्छास्त्रपरतैवात्र कारणम् ।
साधनं बाधनं मोहजालस्य यदकृत्रिमम् ॥ ५ ॥

Sadhu saṃgamasacchāstra parataivātra kāraṇam |
sādhanaṃ bādhanaṃ moha jālasya yadakṛtrimam || 5 ||

 

Fondness for sādhusaṃgam and devotedness to the Vedanta sastra, are the best means of divine knowledge; while rituals and practices (without sādhusaṃgam  and satśāstram), serve only to strengthen the snare of our in-born delusions, which true knowledge alone can sever.

 

अर्यं सदेव इत्येव संपरिज्ञानमात्रतः ।
जन्तोर्न जायते दुःखं जीवन्मुक्तत्वमेति च ॥ ६ ॥

aryaṃ sadeva ityeva saṃparijñānamātrataḥ |
jantorna jāyate duḥkhaṃ jīvanmuktatvameti ca || 6 ||

 

No sooner one has known this inward light as the very Divinity, than one gets rid of one’s miseries, and becomes liberated while in body.

 

श्रीराम उवाच ।
संपरिज्ञातमात्रेण किलानेनात्मनात्मना ।
पुनर्दोषा न बाधन्ते मरणाद्याः कदाचन ॥ ७ ॥

śrīrāma uvāca |
saṃparijñāta mātreṇa kilānenātmanātmanā |
punardoṣā na bādhante maraṇādyāḥ kadācana || 7 ||

Rama said:—Having known the Self in himself, one is no more exposed to the evils of life and even to death itself.

 

श्रीवसिष्ठ उवाच ।
स्वपौरुषप्रयत्नेन विवेकेन विकासिना ।
स देवो ज्ञायते राम न तपःस्नानकर्मभिः ॥ ९ ॥

śrīvasiṣṭha uvāca |
sva pauruṣa prayatnena vivekena vikāsinā |
sa devo jñāyate rāma na tapaḥ snāna karmabhiḥ || 9 ||

 

Vasiśtha replied:—He is to be known by means of your manly exertions (in Sraddha and jnāna niśta), and by the aid of a clear understanding and right reasoning, and never by the tapah - practice of austerities and snana - ablutions, nor by karma (rituals of any kind).

 

रागद्वेषतमःक्रोधमदमात्सर्यवर्जनम् ।
विना राम तपोदानं क्लेश एव न वास्तवम् ॥ १० ॥

rāgadveṣatamaḥkrodhamadamātsaryavarjanam |
vinā rāma tapodānaṃ kleśa eva na vāstavam || 10 ||

 

For know, O Rama! all your austerities and charities, your painstaking and mortification are of no efficacy, unless you wholly renounce your passions and enmity, your anger and pride, your selfishness and your envy and jealousy.

 

तस्मात्पुरुषयत्नेन मुख्यमौषधमाहरेत् ।
सच्छास्त्रसज्जनासङ्गौ संसृतिव्याधिनाशनौ ॥ १३ ॥

tasmātpuruṣayatnena mukhyamauṣadhamāharet |
sacchāstrasajjanāsaṅgau saṃsṛtivyādhināśanau || 13 ||

Therefore, try your manly exertions in securing the best remedies of good precepts and good company, for putting down the diseases and disturbances of the world.

 

Verse 3.6.16

यथासंभवया वृत्त्या लोकशास्त्राविरुद्धया ।

संतोषसंतुष्टमना भोगगन्धं परित्यजेत् ॥ १६ ॥

Yathā saṃbhavayā vṛttyā lokaśāstrā viruddhayā |

saṃtoṣa saṃtuṣṭamanā bhogagandhaṃ parityajet || 16 ||

True manliness consists in your continuance in an honest calling conformable with the law and good usage of your country; and in a contented mind which shrinks from smelling the enjoyments of life.

 

यथासंभवमुद्योगादनुद्विग्नतया स्वया ।

साधुसंगमसच्छास्त्रपरतां प्रथमं श्रयेत् ॥ १७ ॥

yathāsaṃbhavamudyogādanudvignatayā svayā |

sādhusaṃgamasacchāstraparatāṃ prathamaṃ śrayet || 17 ||

 

It consists in the exertion of one's energies to the utmost of his power, without bearing any murmur or grief in his mind; and in one's devotedness to the society of the good and perusal of good works and Sastras.

 

यथाप्राप्तार्थसंतुष्टो यो गर्हितमुपेक्षते ।

साधुसंगमसच्छास्त्रपरः शीघ्रं स मुच्यते ॥ १८ ॥

yathāprāptārthasaṃtuṣṭo yo garhitamupekṣate |

sādhusaṃgamasacchāstraparaḥ śīghraṃ sa mucyate || 18 ||

 

He is styled the truly brave who is quite content with what he gets, and spurns at what is unlawful for him to take; who is attached to good company, and ready at the study of unblamable works.

Verse 3.6.21

अध्यात्मविद्या विद्यानां प्रधानं तत्कथाश्रयम् ।

शास्त्रं सच्छास्त्रमित्याहुर्मुच्यते तद्विचारणात् ॥ २१ ॥

adhyātmavidyā vidyānāṃ pradhānaṃ tatkathāśrayam |

śāstraṃ sacchāstramityāhurmucyate tadvicāraṇāt || 21 ||

 

Those religious works are said to compose the best Sastra, which treat chiefly of Spiritual knowledge; and one who constantly reflects on them, is surely liberated.

 

सच्छास्त्रसत्संगमजैर्विवेकैस्तथा विनश्यन्ति बलादविद्याः ।

यथा जलानां कतकानुषङ्गाद्यथा जनानां मतयोऽपि योगात् ॥ २२ ॥

 

Sacchāstra satsaṃgamajairvivekaistathā vinaśyanti balādavidyāḥ |

yathā jalānāṃ katakānuṣaṅgādyathā janānāṃ matayo'pi yogāt || 22 ||

 

It is by means of right discrimination derived from the keeping of good company and study of holy works, that our understanding is cleared of its ignorance, as dirty water is purified by Kata seeds, and as the minds of men are expurgated by the Yoga philosophy.

 

Verse 2.13.8

 

न करोतीन्द्रजालानि नानुधावति वासनाम् ।
बालचापलमुत्सृज्य पूर्वमेव विराजते ॥ ८ ॥

na karotīndrajālāni nānudhāvati vāsanām |
bālacāpalamutsṛjya pūrvameva virājate || 8 ||

He who ceases to act his magical parts (in this playground of the earth), and desists from following his inclinations and childish pranks, shines forth in his spiritual light.

 

एवंविधा हि वृत्तय आत्मतत्त्वावलोकनाल्लभ्यन्ते नान्यथा ॥ ९ ॥

evaṃvidhā hi vṛttaya ātmatattvāvalokanāllabhyante nānyathā || 9 ||

Such are the powers gained from spiritual knowledge, and by no other means whatever.

 

तस्माद्विचारेणात्मैवान्वेष्टव्य उपासनीयो ज्ञातव्यो यावज्जीवं पुरुषेण नेतरदिति ॥ १० ॥

tasmād vicāreṇātmaivānveṣṭavya upāsanīyo jñātavyo yāvajjīvaṃ puruṣeṇa netaraditi || 10 ||

Therefore should a person try to seek and know and adore the Supreme Self, by means of his reasoning powers during life.

 

स्वानुभूतेश्च शास्त्रस्य गुरोश्चैवैकवाक्यता ।
यस्याभ्यासेन तेनात्मा सन्ततेनावलोक्यते ॥ ११ ॥

svānubhūteśca śāstrasya guroścaivaikavākyatā |
yasyābhyāsena tenātmā santatenāvalokyate || 11 ||

It is the concordance of one's belief with the precepts of the Sastra and his instructor, joined with his repeated reflection, that can give him a full view of the Supreme Self.

 

अवहेलितशास्त्रार्थैरवज्ञातमहाजनैः ।
कष्टामप्यापदं प्राप्तो न मूढैः समतामियात् ॥ १२ ॥

avahelitaśāstrārthairavajñātamahājanaiḥ |
kaṣṭāmapyāpadaṃ prāpto na mūḍhaiḥ samatāmiyāt || 12 ||

The fool slighting the Sastra and its instructions, and disregarding the counsels of great men, are exposed to difficulties and dangers from which they can have no release.

 

न व्याधिर्न विषं नापत्तथा नाधिश्च भूतले ।
खेदाय स्वशरीरस्थं मौर्ख्यमेकं यथा नृणाम् ॥ १३ ॥

na vyādhirna viṣaṃ nāpattathā nādhiśca bhūtale |
khedāya svaśarīrasthaṃ maurkhyamekaṃ yathā nṛṇām || 13 ||

There is no disease nor poison, nor trouble nor affliction, so painful to one in this earth, as the ignorance.

 

वरं शरावहस्तस्य चाण्डालागारवीथिषु ।
भिक्षार्थमटनं राम न मौर्ख्यहतजीवितम् ॥ १७ ॥

varaṃ śarāvahastasya cāṇḍālāgāravīthiṣu |
bhikṣārthamaṭanaṃ rāma na maurkhyahatajīvitam || 17 ||

It is far better, O Rama! to rove about a begging with a pot in hand to the abodes of the Chandalas, than lead a life deadened by ignorance.

 

संसारदुःखमोक्षार्थे मादृशैः सह बन्धुभिः ।
स्वरूपमात्मनो ज्ञात्वा गुरुशास्त्रप्रमाणतः ॥ २१ ॥

saṃsāraduḥkhamokṣārthe mādṛśaiḥ saha bandhubhiḥ |
svarūpamātmano jñātvā guruśāstrapramāṇataḥ || 21 ||

One must know the true nature of the Self both from his preceptor and the evidence of the Sastras, as also from friends like ourselves, for the sake of liberating himself from the misery of the world.

 

जीवन्मुक्ताश्चरन्तीह यथा हरिहरादयः ।
यथा ब्रह्मर्षयश्चान्ये तथा विहर राघव ॥ २२ ॥

jīvanmuktāścarantīha yathā hariharādayaḥ |
yathā brahmarṣayaścānye tathā vihara rāghava || 22 ||

Try O Rama! to imitate those that are liberated in their life time, who are free to roam about like the Gods Hari, Hara, and others, and as the holy sages among Brahmans.

 

 

Verse 2.16.7: Four Main virtues to cross samsara.

निरपायां निराबाधां निर्वृतिं नित्यपीवरीम् ।
अनुत्तमां प्रयच्छन्ति साधुसङ्गविभूतयः ॥ ७ ॥

nirapāyāṃ nirābādhāṃ nirvṛtiṃ nityapīvarīm |
anuttamāṃ prayacchanti sādhusaṅgavibhūtayaḥ || 7 ||

It is the influence of virtuous company that teaches us the best mode of life, which is never impaired or obstructed by anything, and is ever full in itself.

 

अपि कष्टतरां प्राप्तैर्दशां विवशतां गतैः ।
मनागपि न संत्याज्या मानवैः साधुसंगतिः ॥ ८ ॥

api kaṣṭatarāṃ prāptairdaśāṃ vivaśatāṃ gataiḥ |
manāgapi na saṃtyājyā mānavaiḥ sādhusaṃgatiḥ || 8 ||

Let no person ever keep himself from the association of the virtuous, though he is involved in utmost distress, and cast in irremediable circumstances.

 

साधुसंगतयो लोके सन्मार्गस्य च दीपिकाः ।
हार्दान्धकारहारिण्यो भासो ज्ञानविवस्वतः ॥ ९ ॥

sādhusaṃgatayo loke sanmārgasya ca dīpikāḥ |
hārdāndhakārahāriṇyo bhāso jñānavivasvataḥ || 9 ||

The society of the virtuous, lends a light to the right path. It destroys the internal darkness of person, by the rays of the sun of knowledge.

 

यः स्नातः शीतसितया साधुसंगतिगङ्गया ।
किं तस्य दानैः किं तीर्थैः किं तपोभिः किमध्वरैः ॥ १० ॥

yaḥ snātaḥ śītasitayā sādhusaṃgatigaṅgayā |
kiṃ tasya dānaiḥ kiṃ tīrthaiḥ kiṃ tapobhiḥ kimadhvaraiḥ || 10 ||

Whoever has bathed in the cold and clear stream of good company is not in need of the merit derived from acts of charity, pilgrimage, austerity and sacrifice.

 

नीरागाश्छिन्नसंदेहा गलितग्रन्थयोऽनघ ।
साधवो यदि विद्यन्ते किं तपस्तीर्थसंग्रहैः ॥ ११ ॥

nīrāgāśchinnasaṃdehā galitagranthayo'nagha |
sādhavo yadi vidyante kiṃ tapastīrthasaṃgrahaiḥ || 11 ||

Whoever has the society of virtuous men, and whose lives are free from passions and sins, and doubts and the knots (of scruples in their hearts), of what use is (the observance of) austerity, or (performance of) pilgrimage (to him)?

 

तेनामलविचारस्य पदस्याग्रावचूलिता ।
प्रथिता येन धन्येन न त्यक्ता साधुसंगतिः ॥ १४ ॥

tenāmalavicārasya padasyāgrāvacūlitā |
prathitā yena dhanyena na tyaktā sādhusaṃgatiḥ || 14 ||

Therefore, that blessed person is renowned as having attained the crown of a clear understanding, who never abstains himself from the company of the holy.

 

विच्छिन्नग्रन्थयस्तज्ज्ञाः साधवः सर्वसंमताः ।
सर्वोपायेन संसेव्यास्ते ह्युपाया भवाम्बुधौ ॥ १५ ॥

vicchinnagranthayastajjñāḥ sādhavaḥ sarvasaṃmatāḥ |
sarvopāyena saṃsevyāste hyupāyā bhavāmbudhau || 15 ||

 

Hence all sincere believers, holy men and those who are revered by people, are to be served by all means for crossing over the ocean of the world.

 

ते एते नरकाग्नीनां संशुष्केन्धनतां गताः ।
यैर्दृष्टा हेलया सन्तो नरकानलवारिदाः ॥ १६ ॥

te ete narakāgnīnāṃ saṃśuṣkendhanatāṃ gatāḥ |
yairdṛṣṭā helayā santo narakānalavāridāḥ || 16 ||

 

Surely do they serve as dry fuel to narakāgnī, who neglect the company of the saintly souls, which is known as rain water to extinguish the flames of narakā

 

दारिद्र्यं मरणं दुःखमित्यादिविषयो भ्रमः ।
संप्रशाम्यत्यशेषेण साधुसंगमभेषजैः ॥ १७ ॥

dāridryaṃ maraṇaṃ duḥkhamityādiviṣayo bhramaḥ |
saṃpraśāmyatyaśeṣeṇa sadhu saṃgama bheṣajaiḥ || 17 ||

 

The medicine of holy association, serves to allay entirely all the afflictions consequent to poverty and death and tribulations of worldly affairs.

 

संतोषः साधुसङ्गश्च विचारोऽथ शमस्तथा ।
एत एव भवाम्भोधावुपायास्तरणे नृणाम् ॥ १८ ॥

saṃtoṣaḥ sādhusaṅgaśca vicāro'tha śamastathā |
eta eva bhavāmbhodhāvupāyāstaraṇe nṛṇām || 18 ||

 

Contentment, satsangham, jnāna vichāra and tranquility, are the means for crossing over the ocean of the world by mankind.

 

संतोषः परमो लाभः सत्सङ्गः परमा गतिः ।
विचारः परमं ज्ञानं शमो हि परमं सुखम् ॥ १९ ॥

saṃtoṣaḥ paramo lābhaḥ satsaṅgaḥ paramā gatiḥ |
vicāraḥ paramaṃ jñānaṃ śamo hi paramaṃ sukham || 19 ||

 

Contentment is reckoned as the best gain, holy company the right course, vichāra highest knowledge, and tranquility the highest bliss.

 

चत्वार एते विमला उपाया भवभेदने ।
यैरभ्यस्तास्त उत्तीर्णा मोहवारिभवार्णवात् ॥ २० ॥

catvāra ete vimalā upāyā bhavabhedane |
yairabhyastāsta uttīrṇā mohavāribhavārṇavāt || 20 ||

 

These are the four surest means to break off the trammels of the world, and whoever is practiced in these, has surely passed over the erroneous waters of the terrestrial sea.

 

एकस्मिन्नेव वै तेषामभ्यस्ते विमलोदये ।
चत्वारोऽपि किलाभ्यस्ता भवन्ति सुधियां वर ॥ २१ ॥

ekasminneva vai teṣāmabhyaste vimalodaye |
catvāro'pi kilābhyastā bhavanti sudhiyāṃ vara || 21 ||

 

Learn, O best of the intelligent! that the practice of some of these pure virtues, leads to an assimilation of all the four.

 

 

एकोऽप्येकोऽपि सर्वेषामेषां प्रसवभूरिह ।
सर्वसंसिद्धये तस्मात्यत्नेनैकं समाश्रयेत् ॥ २२ ॥

eko'pyeko'pi sarveṣāmeṣāṃ prasavabhūriha |
sarvasaṃsiddhaye tasmātyatnenaikaṃ samāśrayet || 22 ||

Every one of these separately is a leader to the others; wherefore diligently apply yourself to one of these for your success in getting them all.

 

सत्समागमसंतोषविचाराः सुविचारितम् ।
प्रवर्तन्ते शमस्वच्छे वाहनानीव सागरे ॥ २३ ॥

satsamāgamasaṃtoṣavicārāḥ suvicāritam |
pravartante śamasvacche vāhanānīva sāgare || 23 ||

Association with the good, contentment, right reasoning, and good judgement, joined with peace and tranquility, serve as cargo-ships in the ocean of the world.

 

विचारसंतोषशमसत्समागमशालिनि ।
प्रवर्तन्ते श्रियो जन्तौ कल्पवृक्षाश्रिते यथा ॥ २४ ॥

vicārasaṃtoṣaśamasatsamāgamaśālini |
pravartante śriyo jantau kalpavṛkṣāśrite yathā || 24 ||

All prosperity attends on him who is possessed of reason, contentment, quietism and the habit of keeping good company, like the fruits of the kalpavṛkṣa

 

विचारशमसत्सङ्गसंतोषवति मानवे ।
प्रवर्तन्ते प्रपूर्णेन्दौ सौन्दर्याद्या गुणा इव ॥ २५ ॥

vicāraśamasatsaṅgasaṃtoṣavati mānave |
pravartante prapūrṇendau saundaryādyā guṇā iva || 25 ||

The person possessed of reasoning, contentment, quietude, and a proclivity to keep good company, is attended by every grace, as all the digits unite in the full moon.

 

परं पौरुषमाश्रित्य जित्वा चित्तमतङ्गजम् ।
यावदेको गुणो नान्तस्तावन्नास्त्युत्तमा गतिः ॥ २८ ॥

paraṃ pauruṣamāśritya jitvā cittamataṅgajam |
yāvadeko guṇo nāntastāvannāstyuttamā gatiḥ || 28 ||

Exert your best manliness to subdue your elephantine mind, and know that until you have mastered one of these cardinal virtues, you can make no progress.

 

 

एकस्मिन्नेव फलदे गुणे बलमुपागते ।
क्षीयन्ते सर्व एवाशु दोषा विवशचेतसः ॥ ३१ ॥

ekasminneva phalade guṇe balamupāgate |
kṣīyante sarva evāśu doṣā vivaśacetasaḥ || 31 ||

As soon as one of these virtues is strengthened and made fruitful in you, it will serve to weaken the force of the faults of your ungovernable mind.

 

Verse 3.8.6

 

साधुसंगमसच्छास्त्रपरो भवसि राम चेत् ।
तद्दिनैरेव नो मासैः प्राप्नोषि परमं पदम् ॥ ६ ॥

sādhusaṃgamasacchāstraparo bhavasi rāma cet |
taddinaireva no māsaiḥ prāpnoṣi paramaṃ padam || 6 ||

 

If you will betake yourself, Rama! to the company of the good and study of satśāstras, you will surely arrive at your state of perfection in course of a few days or mouths, according to the degree of your diligence.

 

 

श्रीराम उवाच ।

आत्मज्ञानप्रबोधाय शास्त्रं शास्त्रविदां वर ।
किं नाम तत्प्रधानं स्याद्यस्मिञ्ज्ञाते न शोच्यते ॥ ७ ॥

śrīrāma uvāca |
ātmajñāna prabodhāya śāstraṃ śāstravidāṃ vara |
kiṃ nāma tatpradhānaṃ syādyasmiñjñāte na śocyate || 7 ||

 

Rama said:—O you, that are best acquainted with the Sastras, tell me which is the best Sastra for the attainment of spiritual knowledge, and a conversancy with which may release us from the sorrows of this life.

 

श्रीवसिष्ठ उवाच ।
आत्मज्ञानप्रधानानामिदमेव महामते ।
शास्त्राणां परमं शास्त्रं महारामायणं शुभम् ॥ ८ ॥

śrīvasiṣṭha uvāca |
ātmajñānapradhānānāmidameva mahāmate |
śāstrāṇāṃ paramaṃ śāstraṃ mahārāmāyaṇaṃ śubham || 8 ||

V replied:—Know, O high minded Rama! this work to be the best of all others on spiritual knowledge. It is the auspicious Great Ramayana and the Sastra of sastras.

 

इतिहासोत्तमादस्मताद्बोधः प्रवर्तते ।
सर्वेषामितिहासानामयं सार उदाहृतः ॥ ९ ॥

itihāsottamādasmatādbodhaḥ pravartate |
sarveṣāmitihāsānāmayaṃ sāra udāhṛtaḥ || 9 ||

The Ramayana is the best of histories, and serves to enlighten the understanding. It is known as containing the essence of all histories.

 

श्रुतेऽस्मिन्वाड्मये यस्माज्जीवन्मुक्तत्वमक्षयम् ।
उदेति स्वयमेवात इदमेवातिपावनम् ॥ १० ॥

śrute'sminvāḍmaye yasmājjīvanmuktatvamakṣayam |
udeti svayamevāta idamevātipāvanam || 10 ||

But by hearing these doctrines one easily finds his liberation coming of itself to him; wherefore it is reckoned as the most holy record.

 

स्थितमेवास्तमायाति जगद्दृश्यं विचारणात् ।
यथा स्वप्ने परिज्ञाते स्वप्नादावेव भावना ॥ ११ ॥

sthitamevāstamāyāti jagaddṛśyaṃ vicāraṇāt |
yathā svapne parijñāte svapnādāveva bhāvanā || 11 ||

All the existing scenes of the world will vanish away upon their mature consideration; as the thoughts occurring in a dream, are dispersed upon the knowledge of the dreaming state after waking.

 

य इदं श्रृणुयान्नित्यं तस्योदारचमत्कृतेः ।
बोधस्यापि परं बोधं बुद्धिरेति न संशयः ॥ १३ ॥

ya idaṃ śrṛṇuyānnityaṃ tasyodāracamatkṛteḥ |
bodhasyāpi paraṃ bodhaṃ buddhireti na saṃśayaḥ || 13 ||

Whoever attends to these lectures every day, shall have his excellent understanding undoubtedly stored with transcendent knowledge of divinity day by day.

 

यस्मै नेदं त्वरुचये रोचते दुष्कृतोदयात् ।
विचारयतु यत्किंचित्सच्छास्त्रं ज्ञानवाङ्मयम् ॥ १४ ॥

yasmai nedaṃ tvarucaye rocate duṣkṛtodayāt |
vicārayatu yatkiṃcitsacchāstraṃ jñānavāṅmayam || 14 ||

He who feels this Sastra disagreeable to his vitiated taste, may take a fancy to the perusal of some other sastra that is more wordy and eloquent.

 

जीवन्मुक्तत्वमस्मिंस्तु श्रुते समनुभूयते ।
स्वयमेव यथा पीते नीरोगत्वं वरौषधे ॥ १५ ॥

jīvanmuktatvamasmiṃstu śrute samanubhūyate |
svayameva yathā pīte nīrogatvaṃ varauṣadhe || 15 ||

One feels himself liberated in this life by the hearing of these lectures, just as one finds himself healed of a disease by a potion of some efficacious medicine.

 

नश्यति संसृतिदुःखमिदं ते स्वात्मविचारणया कथयैव ।
नो धनदानतपःश्रुतवेदैस्तत्कथनोदितयत्नशतेन ॥ १७ ॥

naśyati saṃsṛti duḥkhamidaṃ te svātmavicāraṇayā kathayaiva |
no dhana dāna tapaḥ śruta vedais-tatkathanodita yatnaśatena || 17 ||

 

All worldly miseries are at an end with him, who considers well these spiritual lectures within himself, and which is hard to be effected by charities and austerities, or performance of the acts ordained in the srauta or ceremonial vedas, or by hundreds of practices in obedience to the ordinances appointed by them.

 

Verse 6.81.40

शुद्धया पुण्यया साधो क्रियया साधुसेवया ।
मनः प्रयाति नैर्मल्यं निकषेणेव काञ्चनम् ॥ ४० ॥

śuddhayā puṇyayā sādho kriyayā sādhusevayā |
manaḥ prayāti nairmalyaṃ nikaṣeṇeva kāñcanam || 40 ||

I have told you Rama, that pious acts, holy service, virtuous deeds and religious observances, serve also to drive the diseases from the body; by their purifying the mind from its impurities, as the gold is depurated by the touch stone.

 

 

Importance of Enquiry into Reality (as per Veda/Vedanta)

 

Verse 5.5.6

स्वयमेव विचारेण विचार्यात्मानमात्मना ।
यावन्नाधिगतं ज्ञेयं न तावदधिगम्यते ॥ ६ ॥

svayameva vicāreṇa vicāryātmānamātmanā |
yāvannādhigataṃ jñeyaṃ na tāvadadhigamyate || 6 ||

It is by one's own vichāra , that he should try to know the Self in himself; and he is no way intelligent, who knows not the knowable Self in himself.

 

 

 

Verse 5.24.11

 

संशान्तसकलायासा नित्यप्रमुदिताशयाः ।
साधवस्तत्र तिष्ठन्ति प्रशान्ताशेषसंशयाः ॥ ११ ॥

saṃśāntasakalāyāsā nityapramuditāśayāḥ |
sādhavastatra tiṣṭhanti praśāntāśeṣasaṃśayāḥ || 11 ||

That is a place for the abode of the blessed, whose desires are at rest and whose doubts are dissipated, and whose hearts are filled with perpetual joy and calmness.

 

Verse 2.14.7

युक्तायुक्तमहादीपमभिवाञ्छितसाधकम् ।
स्फारं विचारमाश्रित्य संसारजलधिं तरेत् ॥ ७ ॥

yuktāyuktamahādīpamabhivāñchitasādhakam |
sphāraṃ vicāramāśritya saṃsārajaladhiṃ taret || 7 ||

Reason is the lamp to show us the right and wrong, and the instrument for accomplishment of our desires:—by reliance on right reason, one crosses over easily the wide ocean of the world.

 

आलूनहृदयाम्भोजान्महामोहमतङ्गजान् ।
विदारयति शुद्धात्मा विचारो नाम केसरी ॥ ८ ॥

ālūnahṛdayāmbhojānmahāmohamataṅgajān |
vidārayati śuddhātmā vicāro nāma kesarī || 8 ||

Pure reasoning like a strong lion, tears asunder the elephants of great error, which ravage the lotus beds of the mind.

 

मूढाः कालवशेनेह यद्गताः परमं पदम् ।
तद्विचारप्रदीपस्य विजृम्भितमनुत्तमम् ॥ ९ ॥

mūḍhāḥ kālavaśeneha yadgatāḥ paramaṃ padam |
tadvicārapradīpasya vijṛmbhitamanuttamam || 9 ||

If ignorant men have at any time attained a better state in life, it was all owing to the light of the lamp of their reasoning.

 

राज्यानि संपदः स्फारा भोगो मोक्षश्च शाश्वतः ।
विचारकल्पवृक्षस्य फलान्येतानि राघव ॥ १० ॥

rājyāni saṃpadaḥ sphārā bhogo mokṣaśca śāśvataḥ |
vicārakalpavṛkṣasya phalānyetāni rāghava || 10 ||

Know O Raghava that, dominion and fair prosperity, together with our enjoyments and eternal salvation, are all but fruits of the celestial Kalpa plant of reasoning.

 

या विवेकविकासिन्यो मतयो महतामिह ।
न ता विपदि मज्जन्ति तुम्बकानीव वारिणि ॥ ११ ॥

yā vivekavikāsinyo matayo mahatāmiha |
na tā vipadi majjanti tumbakānīva vāriṇi || 11 ||

The minds of great men, which are expanded by reasoning here, are never liable to be immerged under the currents of calamity (but float above them) like gourds upon water.

 

विचारोदयकारिण्या धिया व्यवहरन्ति ये ।
फलानामत्युदाराणां भाजनं हि भवन्ति ते ॥ १२ ॥

vicārodayakāriṇyā dhiyā vyavaharanti ye |
phalānāmatyudārāṇāṃ bhājanaṃ hi bhavanti te || 12 ||

Those who conduct themselves with their intellects shining forth with reason, become the recipients of its most liberal gifts.

 

मानसे सरसि स्वच्छे विचारकमलोत्करः ।
नूनं विकसितो यस्य हिमवानिव भाति सः ॥ १६ ॥

mānase sarasi svacche vicārakamalotkaraḥ |
nūnaṃ vikasito yasya himavāniva bhāti saḥ || 16 ||

The reasoning faculties shine, as a bed of lotuses in the limpid lake of the mind: whoso has such a reasoning mind, exalts his head as high as the Himalayan height.

 

विचारविकला यस्य मतिर्मान्द्यमुपेयुषः ।
तस्योदेत्यशनिश्चन्द्रान्मुधा यक्षः शिशोरिव ॥ १७ ॥

vicāravikalā yasya matirmāndyamupeyuṣaḥ |
tasyodetyaśaniścandrānmudhā yakṣaḥ śiśoriva || 17 ||

The person having a dull mind and incapable of reasoning (of reason) as a flash of lightning, like boys, sees false apparitions about him.

 

ये केचन दुरारम्भा दुराचारा दुराधयः ।
अविचारेण ते भान्ति वेतालास्तमसा यथा ॥ १९ ॥

ye kecana durārambhā durācārā durādhayaḥ |
avicāreṇa te bhānti vetālāstamasā yathā || 19 ||

Whatever misdeeds, misconducts and mischances present themselves to person, they are all the effects of his want of the light of reason, and lay hold on him like ghosts appearing in the dark.

 

विविक्तं हि मनो जन्तोराशावैवश्यवर्जितम् ।
परां निर्वृतिमभ्येति पूर्णचन्द्र इवात्मनि ॥ २१ ॥

viviktaṃ hi mano jantorāśāvaivaśyavarjitam |
parāṃ nirvṛtimabhyeti pūrṇacandra ivātmani || 21 ||

The mind that is fraught with reason and devoid of the impatience attendant on worldly desires, feels the light of transcendent quietism shining in the Self with the full lustre of the moon.

 

विवेकितोदिता देहे सर्वं शीतलयत्यलम् ।
अलंकरोति चात्यन्तं ज्योत्स्नेव भुवनं यथा ॥ २२ ॥

vivekitoditā dehe sarvaṃ śītalayatyalam |
alaṃkaroti cātyantaṃ jyotsneva bhuvanaṃ yathā || 22 ||

When the light of reason shines in any person, it imparts the coolness and good grace of moon-beams to all things around him.

 

परमार्थपताकाया धियो धवलचामरम् ।
विचारो राजते जन्तो रजन्यामिव चन्द्रमाः ॥ २३ ॥

paramārthapatākāyā dhiyo dhavalacāmaram |
vicāro rājate janto rajanyāmiva candramāḥ || 23 ||

The reasoning power of person accompanied with the flag of divine knowledge and the silvery flapper of good understanding, shines as moon-light in the darkness of night.

 

विचारचारवो जीवा भासयन्तो दिशो दश ।
भान्ति भास्करवन्नूनं भूयो भवभयापहाः ॥ २४ ॥

vicāracāravo jīvā bhāsayanto diśo daśa |
bhānti bhāskaravannūnaṃ bhūyo bhavabhayāpahāḥ || 24 ||

Men with the good grace of their reason, throw a radiance like that of the sun on all sides about them, and dispel the gloom of worldliness.

 

सर्वं एव जगद्भावा अविचारेण चारवः ।
अविद्यमानसद्भावा विचारविशरारवः ॥ २६ ॥

sarvaṃ eva jagadbhāvā avicāreṇa cāravaḥ |
avidyamānasadbhāvā vicāraviśarāravaḥ || 26 ||

All things in the world appear as charming (as if they were realities); but they are (in fact) but unrealities, and liken the clods of earth that are broken (to pieces) by the hammering stone of reason.

 

पुंसो निजमनोमोहकल्पितोऽनल्पदुःखदः ।
संसारचिरवेतालो विचारेण विलीयते ॥ २७ ॥

puṃso nijamanomohakalpito'nalpaduḥkhadaḥ |
saṃsāraciravetālo vicāreṇa vilīyate || 27 ||

Men are their self tormenters by the false imagination of their own minds; it is reason alone that can drive away this inveterate spectre from the mind.

 

समं सुखं निराबाधमनन्तमनपाश्रयम् ।
विद्धीमं केवलीभावं विचारोच्चतरोः फलम् ॥ २८ ॥

samaṃ sukhaṃ nirābādhamanantamanapāśrayam |
viddhīmaṃ kevalībhāvaṃ vicāroccataroḥ phalam || 28 ||

Know the fruit of the high arbor of reason, to be the even, unobstructed, interminable and independent happiness called Kaivalya.

 

अचलस्थितितोदारा प्रकटाभोगतेजसा ।
तेन निष्कामतोदेति शीततेवेन्दुनोदिता ॥ २९ ॥

acalasthititodārā prakaṭābhogatejasā |
tena niṣkāmatodeti śītatevendunoditā || 29 ||

It is by means of reason and its evident influence on the deprivation of (physical) gratifications, that there rises an unshaken and exalted disinterestedness in the mind, like the cooling beams of the moon.

 

न ददाति न चादत्ते न चोन्नमति शाम्यति ।
केवलं साक्षिवत्पश्यञ्जगदाभोगि तिष्ठति ॥ ३२ ॥

na dadāti na cādatte na connamati śāmyati |
kevalaṃ sākṣivatpaśyañjagadābhogi tiṣṭhati || 32 ||

One unconcerned with the world, neither gives nor receives any thing, nor feels himself elated or depressed at any event, but views every thing as an indifferent spectator.

 

वेदवेदान्तस्रिद्धान्तस्थितयः स्थितिकारणम् ।
निर्णीयन्ते विचारेण दीपेन च भुवो निशि ॥ ३९ ॥

vedavedāntasriddhāntasthitayaḥ sthitikāraṇam |
nirṇīyante vicāreṇa dīpena ca bhuvo niśi || 39 ||

It is the dicta and data established by the Veda and Vedanta that form the grounds of our evidence, and these are to be ascertained by our reason as by the help of a lamp in the gloom of night.

 

अनष्टमन्धकारेषु बहुतेजःस्वजिह्मितम् ।
पश्यत्यपि व्यवहितं विचारश्चारुलोचनम् ॥ ४० ॥

anaṣṭamandhakāreṣu bahutejaḥsvajihmitam |
paśyatyapi vyavahitaṃ vicāraścārulocanam || 40 ||

The bright eye-sight of reason, is neither blinded by the darkness (of night), nor dimmed by the full blaze (of the day), even when it has to view things (situated) at a distance.

 

विवेकान्धो हि जात्यन्धः शोच्यः सर्वस्य दुर्मतिः ।
दिव्यचक्षुर्विवेकात्मा जयत्यखिलवस्तुषु ॥ ४१ ॥

vivekāndho hi jātyandhaḥ śocyaḥ sarvasya durmatiḥ |
divyacakṣurvivekātmā jayatyakhilavastuṣu || 41 ||

He who is blind to reason is as one born blind, and a demented person is an object of universal pity; but the person with a reasoning mind is said to be possessed of divine eye-sight, and becomes victorious in all things.

 

परमात्ममयी मान्या महानन्दैकसाधिनी ।
क्षणमेकं परित्याज्या न विचारचमत्कृतिः ॥ ४२ ॥

paramātmamayī mānyā mahānandaikasādhinī |
kṣaṇamekaṃ parityājyā na vicāracamatkṛtiḥ || 42 ||

The miraculous power of reason is acknowledged to be a divine attribute and an instrument to highest felicity; wherefore it is not to be lost sight of for a moment.

 

विचारचारुपुरुषो महतामपि रोचते ।
परिपक्वचमत्कारं सहकारफलं यथा ॥ ४३ ॥

vicāracārupuruṣo mahatāmapi rocate |
paripakvacamatkāraṃ sahakāraphalaṃ yathā || 43 ||

The person graced by reason is loved even by the great, as the delicious and ripe mango fruit is delectable to all.

विचारकान्तमतयो नानेकेषु पुनःपुनः ।
लुठन्ति दुःखश्वभ्रेषु ज्ञाताध्वगतयो नराः ॥ ४४ ॥

vicārakāntamatayo nānekeṣu punaḥpunaḥ |
luṭhanti duḥkhaśvabhreṣu jñātādhvagatayo narāḥ || 44 ||

Men with their minds illumed by the light of reason, are like travellers acquainted with their way, and are not liable to pit falls of incessant danger and misery.

 

नच रौति तथा रोगी नानर्थशतजर्जरः ।
अविचारविनष्टात्मा यथाऽज्ञः परिरोदिति ॥ ४५ ॥

naca rauti tathā rogī nānarthaśatajarjaraḥ |
avicāravinaṣṭātmā yathā'jñaḥ pariroditi || 45 ||

Neither doth the sick person nor one beset by a hundred evils wail so bitterly, as the ignorant person whose mind is deprived of reason.

 

वरं कर्दममेकत्वं मलकीटकता वरम् ।
वरमन्धगुहाहित्वं न नरस्याविचारिता ॥ ४६ ॥

varaṃ kardamamekatvaṃ malakīṭakatā varam |
varamandhaguhāhitvaṃ na narasyāvicāritā || 46 ||

Rather leap as a frog in the mud, or creep as a worm in the dirt, rather lie as a snake in a dark cell or crawl on the ground, than walk as a person devoid of reason.

 

सर्वानर्थनिजावासं सर्वसाधुतिरस्कृतम् ।
सर्वदौस्थित्यसीमान्तमविचारं परित्यजेत् ॥ ४७ ॥

sarvānarthanijāvāsaṃ sarvasādhutiraskṛtam |
sarvadausthityasīmāntamavicāraṃ parityajet || 47 ||

Therefore get rid of unreasonableness which is the abode of all your dangers, is reprobated by the wise (as the bane of mankind), and is the terminus of all your calamities.

 

नित्यं विचारयुक्तेन भवितव्यं महात्मना ।
तथान्धकूपे पततां विचारो ह्यवलम्बनम् ॥ ४८ ॥

nityaṃ vicārayuktena bhavitavyaṃ mahātmanā |
tathāndhakūpe patatāṃ vicāro hyavalambanam || 48 ||

Great men must always be in full possession of their reasoning, because those unsupported by their reason are liable to fall into the pits of darkness.

 

स्वयमेवात्मनात्मानमवष्टभ्य विचारतः ।
संसारमोहजलधेस्तारयेत्स्वमनोमृगम् ॥ ४९ ॥

svayamevātmanātmānamavaṣṭabhya vicārataḥ |
saṃsāramohajaladhestārayetsvamanomṛgam || 49 ||

Let every one keep his self under the control (of his own reason), and by this means, deliver the fawn of his mind from falling into the mirage of this world.

कोऽहं कथमयं दोषः संसाराख्य उपागतः ।
न्यायेनेति परामर्शो विचार इति कथ्यते ॥ ५० ॥

ko'haṃ kathamayaṃ doṣaḥ saṃsārākhya upāgataḥ |
nyāyeneti parāmarśo vicāra iti kathyate || 50 ||

It is the province of reasoning to consider logically in one's self, whence the evil, known as worldliness, had its rise.

 

अन्धान्धमोहसुधनं चिरं दुःखाय केवलम् ।
कृतं शिलाया हृदयं दुर्मतेश्चाविचारिणः ॥ ५१ ॥

andhāndhamohasudhanaṃ ciraṃ duḥkhāya kevalam |
kṛtaṃ śilāyā hṛdayaṃ durmateścāvicāriṇaḥ || 51 ||

The thick mist of error is only for the continued misery of person, and it prevails on the stony minds of those that are demented by the loss of reason.

 

भावाभावग्रहोत्सर्गदृशामिह हि राघव ।
न विचारादृते तत्त्वं ज्ञायते साधु किंचन ॥ ५२ ॥

bhāvābhāvagrahotsargadṛśāmiha hi rāghava |
na vicārādṛte tattvaṃ jñāyate sādhu kiṃcana || 52 ||

The wise that hold fast on the truth and forsake all untruth in this world, are yet unable to discern their true natures without the aid of reason.

 

विचाराज्ज्ञायते तत्त्वं तत्त्वाद्विश्रान्तिरात्मनि ।
अतो मनसि शान्तत्वं सर्वदुःखपरिक्षयः ॥ ५३ ॥

vicārājjñāyate tattvaṃ tattvādviśrāntirātmani |
ato manasi śāntatvaṃ sarvaduḥkhaparikṣayaḥ || 53 ||

It is by means of reason that one comes to the knowledge of truth;and by means of truth that he gets the peace of his mind; and it is the tranquility of the mind that dispels the misery of men.

सफलता फलते भुवि कर्मणां प्रकटतां किल गच्छति उत्तमाम् ।
स्फुटविचारदृशैव विचारिता शमवते भवते च विरोचताम् ॥ ५४ ॥

saphalatā phalate bhuvi karmaṇāṃ prakaṭatāṃ kila gacchati uttamām |
sphuṭavicāradṛśaiva vicāritā śamavate bhavate ca virocatām || 54 ||

Now Rama, do you take delight in such acts as may be productive of utility to the world, and whereby you may arrive to perfection. Weigh all things with the clear eye of reason, which will make you blessed for ever.

 

 

Verse 4.18.64

विचारो यस्य नोदेति कोऽहं किमिदमित्यलम् ।
तस्यान्तर्न विमुक्तोऽसौ दीर्घो जीवज्वरभ्रमः ॥ ६४ ॥

vicāro yasya nodeti ko'haṃ kimidamityalam |
tasyāntarna vimukto'sau dīrgho jīvajvarabhramaḥ || 64 ||

He who does not inquire "who am I" and "what is the world" beside himself; is not liberated and suffers under the continuous fever of an erroneous life.

 

विचारः सफलस्तस्य विज्ञेयो यस्य सन्मतेः ।
दिनानुदिनमायाति तानवं भोगगृध्रता ॥ ६५ ॥

vicāraḥ saphalastasya vijñeyo yasya sanmateḥ |
dinānudinamāyāti tānavaṃ bhogagṛdhratā || 65 ||

He is successful in his inquiry, who by his good understanding, comes to know how to curb his worldly avarice day by day.

 

यथा देहोपयुक्तं हि करोत्यारोग्यमौषधम् ।
तथेन्द्रियजयेऽभ्यस्ते विवेकः फलितो भवेत् ॥ ६६ ॥

yathā dehopayuktaṃ hi karotyārogyamauṣadham |
tathendriyajaye'bhyaste vivekaḥ phalito bhavet || 66 ||

As proper regimen is the best medicine to secure the health of the body; so is the habit of keeping the organs of sense under control, the only means of edifying the understanding.

 

Verse 5.42.8

अज्ञानमुच्यते पापं तद्विचारेण नश्यति ।
पापमूलच्छिदं तस्माद्विचारं न परित्यजेत् ॥ ८ ॥

ajñānamucyate pāpaṃ tadvicāreṇa naśyati |
pāpamūlacchidaṃ tasmādvicāraṃ na parityajet || 8 ||

The ignorant are released from their ignorance, and the deep thinker is released from his sins; therefore do not neglect to ponder well on it, for the remission of all your sins.

 

इमां प्रह्रादसंसिद्धिं प्रविचारयता नृणाम् ।
सप्तजन्मकृतं पापं क्षयमायात्यसंशयम् ॥ ९ ॥

imāṃ prahrādasaṃsiddhiṃ pravicārayatā nṛṇām |
saptajanmakṛtaṃ pāpaṃ kṣayamāyātyasaṃśayam || 9 ||

The person who considers well the manner of Prahlada's gaining his proficiency, gets a remission of all the sins committed by him in his repeated previous states of life.

 

Verse 7.192.16

प्रामाणिकविचारेण प्रेक्षितं यन्न लभ्यते ।
तदेतदसदेवादि तत्तर्ह्यनुभवो भ्रमः ॥ १६ ॥

prāmāṇikavicāreṇa prekṣitaṃ yanna labhyate |
tadetadasadevādi tattarhyanubhavo bhramaḥ || 16 ||

It is evident by rational reasoning, that whatever is invisible and imperceptible to us, the same is called as asat or not being, and the conception of idea or that is termed an error.

 

यन्नास्तीति परिच्छिन्नं प्रमाणैः सुविचारितम् ।
खपुष्पशशशृङ्गाभं तत्कथं लभ्यते सतः ॥ १७ ॥

yannāstīti paricchinnaṃ pramāṇaiḥ suvicāritam |
khapuṣpaśaśaśṛṅgābhaṃ tatkathaṃ labhyate sataḥ || 17 ||

That which is not clearly obtained by any proof or reasoning, and is as impossible as the sky-flower or the horn of a hare, how can that be believed to be as anything in existence.

 

सर्वतः प्रेक्ष्यमाणोऽपि यः कुतश्चिन्न लभ्यते ।
तस्य स्यात्कीदृशी सत्ता वन्ध्यातनयरूपिणः ॥ १८ ॥

sarvataḥ prekṣyamāṇo'pi yaḥ kutaścinna labhyate |
tasya syātkīdṛśī sattā vandhyātanayarūpiṇaḥ || 18 ||

And a thing however apparent to sight, but having no cause or evidence of its reality, cannot be believed as [a] thing in existence, but it must be a nullity like the issue of a barren woman.

 

यत्किंचिज्जगदद्यात्र भातीदं परमेव तत् ।
परं परे परापूर्णे पूर्णमेवावतिष्ठते ॥ २० ॥

yatkiṃcijjagadadyātra bhātīdaṃ parameva tat |
paraṃ pare parāpūrṇe pūrṇamevāvatiṣṭhate || 20 ||

Whatever then is seen now to shine before us, is the manifestation of Supreme being itself; the same Supreme spirit fills this plenitude, and is full with it in itself.

 

अजममरमहार्यमार्यजुष्टं परमविकारि निरामयं समन्तात् ।
पदमहमुदितं ततं हि शुद्धं निरहमनेकमथाद्वयं विकासि ॥ २२ ॥

ajamamaramahāryamāryajuṣṭaṃ paramavikāri nirāmayaṃ samantāt |
padamahamuditaṃ tataṃ hi śuddhaṃ nirahamanekamathādvayaṃ vikāsi || 22 ||

It is the one unborn, undying and unchanging everlasting Being, that is the most adorable and ever adored Lord of all, that fills and pervades the whole with his essence. He only is the word ego, selfmanifest—pure and all pervading, while I and all others are without our egoism, and shine only in that unity.

 

Verse 5.43.19

आराधयात्मनात्मानमात्मनात्मानमर्चय ।
आत्मनात्मानमालोक्य संतिष्ठस्वात्मनात्मनि ॥ १९ ॥

ārādhayātmanātmānamātmanātmānamarcaya |
ātmanātmānamālokya saṃtiṣṭhasvātmanātmani || 19 ||

 

Look to the spirit in the spirit, and adore the spirit in your own Self; behold the supreme Self in yourself, and have the universal Self in your own Self, and thus remain with it.

 

सर्वस्यैव जनस्यास्य विष्णुरभ्यन्तरे स्थितः ।
तं परित्यज्य ये यान्ति बहिर्विष्णुं नराधमाः ॥ २६ ॥

sarvasyaiva janasyāsya viṣṇurabhyantare sthitaḥ |
taṃ parityajya ye yānti bahirviṣṇuṃ narādhamāḥ || 26 ||

Vishnu the indwelling spirit of the body, is situated in the inmost Self of every individual; it is the ignorant fool only that forsake the innermost Vishnu, and seek the outer form for its leading to the other

 

Verse 5.83.33

विचारे विहिते सम्यक्समरूपं समं स्थितम् ।
अविचारात्प्रजातं त्वमनालोकात्तमो यथा ॥ ३३ ॥

vicāre vihite samyaksamarūpaṃ samaṃ sthitam |
avicārātprajātaṃ tvamanālokāttamo yathā || 33 ||

 

Reason points the uniform entity of the selfsame Being at all times; it is sheer irrationality that tells thee of thy existence, at it is the want of true light that exhibits this darkness unto thee.

 

विचारेणोपशान्तं त्वमालोकेन तमो यथा ।
एतावन्तं सखे कालं बभूवाल्पविवेकिता ॥ ३४ ॥

vicāreṇopaśāntaṃ tvamālokena tamo yathā |
etāvantaṃ sakhe kālaṃ babhūvālpavivekitā || 34 ||

Reason will disprove thy entity as light removes the darkness; and it was in thy irrationality, my friend, that thou hast passed all this time in vain idea of thy separate existence.

 

विवेकस्य प्रसादेन विवेकाय नमो नमः ।
बहुधापि प्रबुद्धस्त्वं चित्तकाप्यनुबोधितः ॥ ३७ ॥

vivekasya prasādena vivekāya namo namaḥ |
bahudhāpi prabuddhastvaṃ cittakāpyanubodhitaḥ || 37 ||

It is thy reason that has wakened thee from thy dulness, and enlightened thy mind with the light of truth; therefore, should we bow down to reason above all others, as the only enlightener of our hearts and souls.

 

चित्ततायां प्रनष्टायां स्थितस्त्वं परमेश्वरः ।
प्राक्स्वरूपविलासस्ते श्रेयसे स्थितिमागतः ॥ ३८ ॥

cittatāyāṃ pranaṣṭāyāṃ sthitastvaṃ parameśvaraḥ |
prāksvarūpavilāsaste śreyase sthitimāgataḥ || 38 ||

After the desires are cleared from thy heart, thou shalt find thyself as the great lord of all; and thou shalt rejoice in thyself, under the pure and pristine light of thy Self.

 

प्रकाशेन प्रयात्यन्तमनालोकोऽभवत्तमः ।
अनिच्छतोऽपि ते साधो विचारे स्थितिमागते ॥ ४० ॥

prakāśena prayātyantamanāloko'bhavattamaḥ |
anicchato'pi te sādho vicāre sthitimāgate || 40 ||

And whether thou likest it or not, thy desires will fly from thy mind under the dominion of thy reason; as the deep darkness of night, flies at the advance of day light.

 

आत्मा त्वस्त्वेव चास्त्वेव यस्मादन्यत्र विद्यते ।
अयमात्माहमेवासौ नास्त्यन्यन्मदृते क्वचित् ॥ ४५ ॥

ātmā tvastveva cāstveva yasmādanyatra vidyate |
ayamātmāhamevāsau nāstyanyanmadṛte kvacit || 45 ||

The Self only is the self-existent being, beside which there is nothing else in existence; I feel myself to be this very Self, and that there is nothing else beside myself.

 

स्फुरच्चिदेव बोधात्मा सर्वत्राहं स्थितः सदा ।
अयमात्मेति कलना मन्ये नो निर्मलान्तरे ॥ ४६ ॥

sphuraccideva bodhātmā sarvatrāhaṃ sthitaḥ sadā |
ayamātmeti kalanā manye no nirmalāntare || 46 ||

I find myself to be ever present everywhere with my intelligent Self, and beaming forth with its intellectual light. This we regard as the Supreme Self, which is so situated in the translucent sphere of our inward hearts.

 

प्रतियोगिव्यवच्छेदकलनैकस्य वै कुतः ।
अहं तेनायमात्मेति कलनामनुदाहरन् ।
मौनी स्वात्मनि तिष्ठामि तरङ्ग इव वारिणि ॥ ४७ ॥

pratiyogivyavacchedakalanaikasya vai kutaḥ |
ahaṃ tenāyamātmeti kalanāmanudāharan |
maunī svātmani tiṣṭhāmi taraṅga iva vāriṇi || 47 ||

 

This Self which is without its counter-part, is beyond our imagination and description; therefore I think myself as this Self, not in the form of an image of it, but as a wave of the water of that profound and unlimited ocean of the Divine Self.