Yoga Vashishtha 1.18.1 – 12
(The Human body)
श्रीराम उवाच ।
आर्द्रान्त्रतन्त्रीगहनो विकारी परिपातवान् ।
देहः स्फुरति संसारे सोऽपि दुःखाय केवलम् ॥ १ ॥
अज्ञोऽपि तज्ज्ञसदृशो वलितात्मचमत्कृतिः ।
युक्त्या भव्योऽप्यभव्योऽपि न जडो नापि चेतनः ॥ २ ॥
जडाजडदृशोर्मध्ये दोलायितदुराशयः।
अविवेकी विमूढात्मा मोहमेव प्रयच्छति ॥ ३ ॥
स्तोकेनानन्दमायाति स्तोकेनायाति खेदिताम् ।
नास्ति देहसमः शोच्यो नीचो गुणबहिष्कृतः ॥ ४ ॥
आगमापायिना नित्यं दन्तकेसरशालिना।
विकासस्मितपुष्पेण प्रतिक्षणमलंकृतः ॥ ५ ॥
भुजशाखो घनस्कन्धो द्विजस्तम्भशुभस्थितिः ।
लोचनालिविलाक्रान्तः शिरःपीठबृहत्फलः ॥ ६ ॥
श्रवदन्तरसग्रस्तो हस्तपादसुपल्लवः ।
गुल्मवान्कार्यसंघातो विहङ्गमकृतास्पदः ॥ ७ ॥
सच्छायो देहवृक्षोऽयं जीवपान्थगणास्पदः ।
कस्यात्मीयः कस्य पर आस्थानास्थे किलात्र के ॥ ८ ॥
तात संतरणार्थेन गृहीतायां पुनःपुनः ।
नावि देहलतायां च कस्य स्यादात्मभावना ॥ ९ ॥
देहनाम्नि वने शून्ये बहुगर्तसमाकुले ।
तनूरुहासंख्यतरौ विश्वासं कोऽधिगच्छति ॥ १० ॥
मांसस्नाय्वस्थिवलिते शरीरपटहेऽदृढे।
मार्जारवदहं तात तिष्ठाम्यत्र गतध्वनौ ॥ ११ ॥
संसारारण्यसंरूढो विलसच्चित्तमर्कटः ।
चिन्तामञ्जरिताकारो दीर्घदुःखघुणक्षतः ॥ १२ ॥
1. The body, filled with soft intestines and delicate nerves, is unstable and prone to decay; its existence in the world brings nothing but suffering.
2. Though ignorant, it mimics the wise by its deceptive activity; it seems noble yet ignoble, neither truly inert nor fully conscious.
3. Suspended between matter and spirit, it swings with confused intent; lacking discernment, it bestows only delusion.
4. At times it feels pleasure, and at other times pain; there is nothing more pitiable than the body, so base and devoid of virtues.
5. Constantly subject to birth and death, adorned moment by moment with the fading bloom of smiles and expressions, it is but a passing illusion.
6. Its arms are like branches, shoulders dense like clouds, teeth resembling ivory pillars; its eyes are restless like bees, and the head bears fruit like a tree.
7. Its ears, mouth, and limbs are structured like tender foliage; its form is a bundle of functions, a dwelling unfit even for birds.
8. This tree-like body, with its shadow of life, is a resting spot for the traveling soul; who can truly call it their own or call another’s body foreign?
9. As one boards a boat for crossing over again and again, so too is the body used temporarily; how then can one identify with it as the Self?
10. In this body, a hollow forest named “the body,” filled with pits of impurities and countless hairs like trees, who can ever feel secure?
11. Covered in flesh, sinew, and bone, yet unstable as a tent, I remain here like a silent cat, with no voice of identity.
12. In this forest of samsāra, the monkey of the mind leaps about; adorned with the garlands of anxiety, it is gnawed by the long-standing worms of sorrow.
Summary of Teachings:
These verses offer a vivid, poetic, and philosophical critique of the human body and its role in the cycle of suffering. The body is depicted not as something divine or precious but as a fragile, foul, and temporary vessel. Through intense imagery, it is shown as inherently perishable and a source of continual sorrow due to its identification with worldly existence.
The verses distinguish sharply between the appearance of sentience and true wisdom.
While the body and mind may mimic intelligence and activity, they are not reliable sources of truth or selfhood. The real Self is beyond these fluctuations, and confusing the body for the Self is the root of ignorance and bondage.
Metaphors such as the body being a “tree” or a “boat” underscore its temporary, instrumental nature. Just as one uses a boat to cross a river without identifying with it, the body should be used as a tool for Realization—not clung to with deluded attachment.
There is also a deep commentary on the mind, especially in the final verse. The monkey-like mind, restless and adorned with anxiety, dances within this bodily forest, bringing long-lasting suffering. This metaphor ties into broader yogic teachings that stress mastery over the mind as a path to freedom.
Overall, these verses offer a powerful detachment-oriented perspective foundational to vairāgya (dispassion), encouraging seekers to see through the illusion of body-identification, recognize the futility of worldly pursuit, and turn toward inner Self-Inquiry and Realization.
No comments:
Post a Comment