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Book 1 - Vairagya Prakaranam

Chapter 3 - Desires, Rama's Pilgrimage

भरद्वाज उवाच ।
जीवन्मुक्तस्थितिं व्रह्मन्कृत्वा राघवमादितः ।
क्रमात्कथय मे नित्यं भविष्यामि सुखी यथा ॥ १ ॥
Bharadwaja said, O Brahman! relate to me first about Rama, and then enlighten me by degrees with the conditions of attaining liberation in this life, that I may be happy for ever.
श्रीवाल्मीकिरुवाच ।
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।
अपुनःस्मरणं मन्ये साधो विस्मरणं वरम् ॥ २ ॥
Valmiki replied:—”Know, holy Saint! all worldly conceptions to be as erroneous as the various hues that taint the clear sky. It is better therefore to erase them from memory, rather than revive their reminiscence or recollection.
दृश्यात्यन्ताभावबोधं विना तन्नानुभूयते ।
कदाचित्केनचिन्नाम स्वबोधोऽन्विष्यतामतः ॥ ३ ॥
All visible objects are absolute negation; we have no idea of them save from sensation. Inquire into these apprehensions, and you will never find them as real.
स चेह संभवत्येव तदर्थमिदमाततम् ।
शास्त्रमाकर्णयसि चेत्तत्त्वमाप्स्यसि नान्यथा ॥ ४ ॥
It is possible here on earth to attain to this knowledge of worldly vanities. They are fully expounded herein: if you will listen to it attentively, you shall get at the truth and not otherwise.
जगद्भ्रमोऽयं दृश्योऽपि नास्त्येवेत्यनुभूयते ।
वर्णो व्योम्न इवाखेदाद्विचारेणामुनाऽनघ ॥ ५ ॥
The conception of this world is a mistake, and though we actually see it, it is never in existence. It appears in the same light, O sinless saint, as the variegated colors in the sky.
दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनम् ।
संपन्नं चेत्तदुत्पन्ना परा निर्वाणनिर्वृतिः ॥ ६ ॥
The conviction of the non-existence of the objects of vision, leads to erasing their impressions from the mind. Thus perfected, there springs in it the supreme and eternal bliss of self-extinction (meaning the non-existence of ‘I’ the Ahamkara).
अन्यथा शास्त्रगर्तेषु लुठतां भवतामिह ।
भवत्यकृत्रिमाज्ञानां कल्पैरपि न निर्वृतिः ॥ ७ ॥
Otherwise there is no peace to be had herein by men like you, rolling in the depths of science (or the logic of opposites) for thousands of years and unacquainted with the true knowledge (which is one without a second).
अशेषेण परित्यागो वासनानां य उत्तमः ।
मोक्षं इत्युच्यते ब्रह्मन्स एव विमलक्रमः ॥ ८ ॥
Complete abandonment of desires, styled as the best state of liberation, is the only pure step towards beatitude.
क्षीणायां वासनायां तु चेतो गलति सत्वरम् ।
क्षीणायां शीतसंतत्यां ब्रह्मन्हिमकणो यथा ॥ ९ ॥
The absence of desires leads to the extinction of mental actions, in the same manner as the absence of cold leads to the dissolution of small particles of ice.
अयं वासनया देहो ध्रियते भूतपञ्जरः ।
तनुनान्तर्निविष्टेन मुक्तौघस्तन्तुना यथा ॥ १० ॥
Our desires which uphold our living bodies and minds, bind us fast as by strings to our bodily prison. These being loosened, the inward Aatman is liberated.
वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा ।
मलिना जन्मनो हेतुः शुद्धा जन्मविनाशिनी ॥ ११ ॥
Desires are of two kinds, pure and impure. The impure ones are the cause of transmigration, while the pure ones serve to destroy it.
अज्ञानसुघनाकारा घनाहंकारशालिनी ।
पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः ॥ १२ ॥
An impure desire is of the form of a mist of ignorance, consisting in the feeling of an obdurate (meaning stubbornly persistent in wrong doing) egoism. This is said by the wise to be the cause of birth.
पुनर्जन्माङ्कुरं त्यक्त्वा स्थिता संभृष्टबीजवत् ।
देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते ॥ १३ ॥
A pure desire is like a parched seed incapable to bring forth the germ of transmigration, and only supports the present body.
अपुनर्जन्मकरणी जीवन्मुक्तेषु देहिषु ।
वासना विद्यते शुद्धा देहे चक्र इव भ्रमः ॥ १४ ॥
The pure desires which are unattended with transmigration, reside in the bodies of living-liberated men, like unmoving wheels.
ये शुद्धवासना भूयो न जन्मानर्थभाजनम् ।
ज्ञातज्ञेयास्त उच्यन्ते जीवन्मुक्ता महाधियः ॥ १५ ॥
Those that have the pure desires are not liable to transmigration, and are said to be knowing in all things that ought to be known. These are called the living-liberated and are of superior intelligence.
जीवन्मुक्तिपदं प्राप्तो यथा रामो महामतिः ।
तत्तेऽहं शृणु वक्ष्याभि जरामरणशान्तये ॥ १६ ॥
I will explain to you how the high minded Rama attained the state of liberation in life, hear you this that old age and death may not come upon you.
भरद्वाज महाबुद्धे रामक्रममिमं शुभम् ।
शृणु वक्ष्यामि तेनैव सर्वं ज्ञास्यसि सर्वदा ॥ १७ ॥
Hear Oh highly intelligent Bharadawaja, the auspicious course and conduct of Rama’s life: whereby you shall be enabled to understand everything at all times.
विद्यागृहाद्विनिष्क्रम्य रामो राजीवलोचनः ।
दिवसान्यनयद्गेहे लीलाभिरकुतोभयः ॥ १८ ॥
The lotus-eyed Rama after coming out of his school, remained for many days at home in his diversions, and without anything to fear.
अथ गच्छति काले तु पालयत्यवनिं नृपे ।
प्रजासु वीतशोकासु स्थितासु विगतज्वरम् ॥ १९ ॥
In the course of time as he took the reins of the Government, (in his hand), his people enjoyed all the bliss that absence of grief and diseases could impart.
तीर्थपुण्याश्रमश्रेणीर्द्रष्टुमुत्कण्ठितं मनः ।
रामस्याभूद्भृशं तत्र कदाचिद्गुणशालिनः ॥ २० ॥
At one time Rama’s mind virtuous as he was, became anxious to see the different places of pilgrimage, the cities and hermitages.
राघवश्चिन्तयित्वैवमुपेत्य चरणौ पितुः ।
हंसः पद्माविव नवौ जग्राह नखकेसरौ ॥ २१ ॥
So Raghava with this view, approached his father’s feet, he touched the nails (of his toes) as a swan lays hold on the buds of lotus.A pure desire is like a parched seed incapable to bring forth the germ of transmigration, and only supports the present body.
अपुनर्जन्मकरणी जीवन्मुक्तेषु देहिषु ।
वासना विद्यते शुद्धा देहे चक्र इव भ्रमः ॥ १४ ॥
The pure desires which are unattended with transmigration, reside in the bodies of living-liberated men, like unmoving wheels.
ये शुद्धवासना भूयो न जन्मानर्थभाजनम् ।
ज्ञातज्ञेयास्त उच्यन्ते जीवन्मुक्ता महाधियः ॥ १५ ॥
Those that have the pure desires are not liable to transmigration, and are said to be knowing in all things that ought to be known. These are called the living-liberated and are of superior intelligence.
जीवन्मुक्तिपदं प्राप्तो यथा रामो महामतिः ।
तत्तेऽहं शृणु वक्ष्याभि जरामरणशान्तये ॥ १६ ॥
I will explain to you how the high minded Rama attained the state of liberation in life, hear you this that old age and death may not come upon you.
भरद्वाज महाबुद्धे रामक्रममिमं शुभम् ।
शृणु वक्ष्यामि तेनैव सर्वं ज्ञास्यसि सर्वदा ॥ १७ ॥
Hear Oh highly intelligent Bharadawaja, the auspicious course and conduct of Rama’s life: whereby you shall be enabled to understand everything at all times.
विद्यागृहाद्विनिष्क्रम्य रामो राजीवलोचनः ।
दिवसान्यनयद्गेहे लीलाभिरकुतोभयः ॥ १८ ॥
The lotus-eyed Rama after coming out of his school, remained for many days at home in his diversions, and without anything to fear.
अथ गच्छति काले तु पालयत्यवनिं नृपे ।
प्रजासु वीतशोकासु स्थितासु विगतज्वरम् ॥ १९ ॥
In the course of time as he took the reins of the Government, (in his hand), his people enjoyed all the bliss that absence of grief and diseases could impart.
तीर्थपुण्याश्रमश्रेणीर्द्रष्टुमुत्कण्ठितं मनः ।
रामस्याभूद्भृशं तत्र कदाचिद्गुणशालिनः ॥ २० ॥
At one time Rama’s mind virtuous as he was, became anxious to see the different places of pilgrimage, the cities and hermitages.
राघवश्चिन्तयित्वैवमुपेत्य चरणौ पितुः ।
हंसः पद्माविव नवौ जग्राह नखकेसरौ ॥ २१ ॥
So Raghava with this view, approached his father’s feet, he touched the nails (of his toes) as a swan lays hold on the buds of lotus.
श्रीराम उवाच ।
तीर्थानि देवसद्मानि वनान्यायतनानि च ।
द्रष्टुमुत्कण्ठितं तात ममेदं नाथ मानसम् ॥ २२ ॥
“Oh my father” he said, “my mind is desirous to see the different places of pilgrimage, temples of gods, forests and abodes.
तदेतामर्थितां पूर्वां सफलां कर्तुमर्हसि ।
न सोऽस्ति भुवने नाथ त्वया योऽर्थी न मानितः ॥ २३ ॥
“Grant me my lord this my petition, as there is no petitioner of thine on earth whom didst thou ever dishonor.”
इति संप्रार्थितो राजा वसिष्ठेन समं तदा ।
विचार्यामुञ्चदेवैनं रामं प्रथममर्थिनम् ॥ २४ ॥
Thus solicited (by Rama), the king consulted with Vasishtha, and after much reflection granted him the first request he ever made.
शुभे नक्षत्रदिवसे भ्रातृभ्यां सह राघवः ।
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