Yoga Vashishtha 2.1.1–12
(Role of intellectual discernment in attaining Spiritual Clarity)
वाल्मीकिरुवाच ।
इति नादेन महता वचस्युक्ते सभागतैः ।
राममग्रगतं प्रीत्या विश्वामित्रोऽभ्यभाषत ॥ १ ॥
न राघव तवास्त्यन्यज्ज्ञेयं ज्ञानवतां वर ।
स्वयैव सूक्ष्मया बुद्ध्या सर्वं विज्ञातवानसि ॥ २ ॥
केवलं मार्जनामात्रं मनागेवोपयुज्यते।
स्वभावविमले नित्यं स्वबुद्धिमुकुरे तव ॥ ३ ॥
भगवद्व्यासपुत्रस्य शुकस्येव मतिस्तव ।
विश्रान्तिमात्रमेवान्तर्ज्ञातज्ञेयाप्य पेक्षते ॥ ४ ॥
श्रीराम उवाच ।
भगवद्व्यासपुत्रस्य शुकस्य भगवन्कथम्।
ज्ञेयेऽप्यादौ न विश्रान्तं विश्रान्तं च धिया पुनः ॥ ५ ॥
विश्वामित्र उवाच ।
आत्मोदन्तसमं राम कथ्यमानमिदं मया।
श्रृणु व्यासात्मजोदन्तं जन्मनामन्तकारणम् ॥ ६ ॥
योऽयमञ्जनशैलाभो निविष्टो हेमविष्टरे।
पार्श्वे तव पितुर्व्यासो भगवान्भास्करद्युतिः ॥ ७ ॥
अस्याभूदिन्दुवदनस्तनयो नयकोविदः।
शुको नाम महाप्राज्ञो यज्ञो मूर्त्येव सुस्थितः ॥ ८ ॥
प्रविचारयतो लोकयात्रामलमिमां हृदि ।
तवेव किल तस्यापि विवेक उद्भूदयम् ॥ ९ ॥
तेनासौ स्वविवेकेन स्वयमेव महामनाः ।
प्रविचार्य चिरं चारु यत्सत्यं तदवाप्तवान् ॥ १० ॥
स्वयं प्राप्ते परे वस्तुन्यविश्रान्तमनाः स्थितः ।
इदं वस्त्विति विश्वासं नासावात्मन्युपाययौ ॥ ११ ॥
केवलं विररामास्य चेतो विगतचापलम्।
भोगेभ्यो भूरिभङ्गेभ्यो धाराभ्य इव चातकः ॥ १२ ॥
Maharishi Valmiki said:
2.1.1: After the great sound of the words spoken by the assembled people, Vishvamitra, with affection, addressed Rama, who was seated at the forefront.
2.1.2: O Raghava, best among the Knowers of Knowledge, there is nothing else for you to know. With your subtle intellect, you have already understood everything.
2.1.3: Only a slight polishing is needed, as your mind's mirror, ever Pure by nature, requires just a gentle touch.
2.1.4: Your intellect is like that of Shuka, the son of the Divine Vyasa. It only seeks the repose of Knowing what is to be Known within.
Shri Rama said:
2.1.5: O Lord, how was it that Shuka, the son of the Divine Vyasa, did not find repose in the Knowable at first, but later attained it through his intellect?
Maharishi Vishvamitra said:
2.1.6: O Rama, listen to the story of Shuka, the son of Vyasa, which I narrate—a tale of Self-Realization and the cause of liberation from births.
2.1.7: The revered Vyasa, radiant like the sun, seated beside your father, resembling a golden mountain, is present here.
2.1.8: He had a son named Shuka, with a moon-like face, skilled in righteousness, highly Wise, and as if sacrifice itself were embodied.
2.1.9: While reflecting deeply on this transient worldly existence, like you, Shuka too developed discrimination in his Heart.
2.1.10: Through his own discrimination, this great-minded one, after long and beautiful contemplation, attained the Truth.
2.1.11: Even after Realizing the Supreme Reality, his mind remained unrested, as he could not fully trust that "this is the Reality" within himself.
2.1.12: His mind, free from restlessness, simply withdrew from the fleeting pleasures of the world, like a chataka bird avoids scattered streams.
Summary of the Teachings
The verses from Yoga Vasishta 2.1.1 to 2.1.12 initiate a profound dialogue between Vishvamitra and Rama, emphasizing the nature of Self-Realization and the role of intellectual discernment in attaining Spiritual Clarity. The conversation begins with Vishvamitra praising Rama's innate Wisdom, likening his mind to a naturally Pure mirror that requires only minimal refinement to reflect ultimate truth. This sets the stage for a teaching that underscores the sufficiency of Self-Inquiry and subtle intellect in grasping the Essence of Existence, suggesting that True Knowledge is already within, awaiting recognition.
The introduction of Shuka, Vyasa’s son, as a parallel to Rama, serves to illustrate a universal path toward enlightenment. Vishvamitra notes that Shuka, like Rama, developed viveka (discrimination) through contemplation of the impermanent nature of worldly life. This discrimination is presented as a critical faculty that enables one to distinguish between the transient and the eternal, a cornerstone of Advaita Vedanta philosophy embedded in the Yoga Vasishta. The verses highlight that Spiritual Awakening begins with an inner questioning of life’s superficial pursuits, prompting a deeper investigation into Reality.
Shuka’s journey, as narrated by Vishvamitra, reveals the challenges even a highly Realized Being may face. Despite attaining knowledge of the Supreme Reality, Shuka initially struggled to fully repose in it, lacking complete conviction in his Realization. This reflects a nuanced teaching: intellectual understanding alone may not suffice for Realization; a deeper, experiential trust in the Truth is necessary. The mind’s tendency to waver, even after profound insights, underscores the importance of sustained Self-Inquiry and mental discipline to anchor oneself in the Ultimate Reality.
The metaphor of Shuka’s mind withdrawing from worldly pleasures, likened to a chataka bird avoiding scattered streams, conveys the natural detachment that arises from true understanding. The chataka, known for drinking only pure rainwater, symbolizes the aspirant’s discernment in seeking only the Eternal Truth, eschewing fleeting sensory experiences.
This imagery reinforces the Yoga Vasishta’s emphasis on cultivating a mind that is calm, free from restlessness, and focused on the singular Reality, aligning with the text’s broader aim of guiding the seeker toward Realization.
Collectively, these verses teach that Self-Realization is an inward journey facilitated by discrimination, contemplation, and trust in the Truth. By comparing Rama to Shuka, Vishvamitra assures Rama—and by extension, the reader—that the path to Realization is accessible through one’s own intellect, provided it is refined and directed toward the Eternal. The narrative sets the foundation for further exploration in the Yoga Vasishta of how to overcome doubts and attain unwavering Peace, offering a timeless framework for spiritual seekers to Realize their inherent Divinity.
No comments:
Post a Comment