Yoga Vashishtha 2.2.1–14
(True Wisdom manifesting as natural detachment from worldly pleasures)
विश्वामित्र उवाच ।
तस्य व्यासतनूजस्य मलमात्रोपमार्जनम् ।
यथोपयुक्तं ते राम तावदेवोपयुज्यते ॥ १ ॥
ज्ञेयमेतेन विज्ञातमशेषेण मुनीश्वराः।
स्वदन्तेऽस्मै न यद्भोगा रोगा इव सुमेधसे ॥ २ ॥
ज्ञातज्ञेयस्य मनसो नूनमेतद्धि लक्षणम् ।
न स्वदन्ते समग्राणि भोगवृन्दानि यत्पुनः ॥ ३ ॥
भोगभावनया याति बन्धो दार्ढ्यमवस्तुजः ।
तयोपशान्तया याति बन्धो जगति तानवम् ॥ ४ ॥
वासनातानवं राम मोक्ष इत्युच्यते बुधैः ।
पदार्थवासनादार्ढ्यं बन्ध इत्यभिधीयते ॥ ५ ॥
स्वात्मतत्त्वाभिगमनं भवति प्रायशो नृणाम् ।
मुने विषयवैरस्यं कदर्थादुपजायते ॥ ६ ॥
सम्यक्पश्यति यस्तज्ज्ञो ज्ञातज्ञेयः स पण्डितः ।
न स्वदन्ते बलादेव तस्मै भोगा महात्मने ॥ ७ ॥
यशःप्रभृतिना यस्मै हेतुनैव विना पुनः।
भुवि भोगा न रोचन्ते स जीवन्मुक्त उच्यते ॥ ८ ॥
ज्ञेयं यावन्न विज्ञातं तावत्तावन्न जायते।
विषयेष्वरतिर्जन्तोर्मरुभूमौ लता यथा ॥ ९ ॥
अतएव हि विज्ञातज्ञेयं विद्धि रघूद्वहम्।
यदेनं रञ्जयन्त्येता न रम्या भोगभूमयः ॥ १० ॥
रामो यदन्तर्जानाति तद्वस्त्वित्येव सन्मुखात् ।
आकर्ण्य चित्तविश्रान्तिमाप्नोत्येव मुनीश्वराः ॥ ११ ॥
केवलं केवलीभावविश्रान्तिं समपेक्षते।
रामबुद्धिः शरल्लक्ष्मीः खलु विश्रमणं यथा ॥ १२ ॥
अत्रास्य चित्तविश्रान्त्यै राघवस्य महात्मनः ।
युक्तिं कथयतु श्रीमान्वसिष्ठो भगवानयम् ॥ १३ ॥
रघूणामेष सर्वेषां प्रभुः कुलगुरुः सदा।
सर्वज्ञः सर्वसाक्षी च त्रिकालामलदर्शनः ॥ १४ ॥
Maharishi Visvamitra said:
(Addressing Sriram)
2.2.1: The cleansing of the impurities of the mind of Vyasa’s son (Suka) is appropriately applied to you, Rama, to the extent needed.
2.2.2: O great Sages, when the Knowable is fully Known through this (Knowledge), pleasures do not appeal to the wise one, just as diseases do not attract the intelligent.
2.2.3: The sure sign of a mind that has Known the Knowable is that all pleasures, in their entirety, cease to be delightful.
2.2.4: The attachment to pleasures, born of imagination, strengthens the unreal bondage, while its subsidence leads to the weakening of bondage in this world.
2.2.5: The Wise call the attenuation of desires liberation, Rama, while the firmness of attachment to objects is termed bondage.
2.2.6: O Sage, the Realization of the Truth of the Self generally arises in people through aversion to sense objects, often born of suffering.
2.2.7: He who sees clearly, who knows the Knowable, is a true scholar; pleasures do not forcibly attract such a great soul.
2.2.8: One to whom worldly pleasures, such as fame, cease to appeal without any specific reason is called liberated while living.
2.2.9: Until the Knowable is fully Known, a Being’s aversion to sense objects does not arise, like a creeper does not grow in barren desert land.
2.2.10: Know, O descendant of Raghu, that the Knowable has been Realized by you, for these pleasurable realms no longer captivate you.
2.2.11: O great Sages, what Rama knows internally as the True Essence, when heard directly, surely brings tranquility to his mind.
2.2.12: Rama’s mind, like the wealth of autumn, seeks only the repose of Pure Self-Realization, desiring nothing else.
2.2.13: Let the revered Lord Vasistha, the Sage, explain the method for the mental tranquility of the noble Rama.
2.2.14: He is the Eternal Master, family Guru, and Teacher of the Raghus, omniscient, the all-seeing with unblemished vision across the three times.
Summary of Teachings:
These verses from the Yoga Vasishta, spoken by Visvamitra, introduce a profound discourse addressing Rama’s spiritual state and the path to Realization. They highlight the importance of cleansing the mind of impurities, drawing a parallel between Rama and Suka, Vyasa’s son, who attained enlightenment. The teachings emphasize that True Wisdom manifests as a natural detachment from worldly pleasures, which lose their appeal to one who has Realized the Ultimate Truth (the “Knowable”). This detachment is not forced but arises organically as a result of Inner Knowledge, marking the essence of a Realized State even while living in the body.
The verses distinguish between bondage and liberation in terms of mental tendencies. Bondage is described as the mind’s attachment to sensory pleasures and objects, fueled by imagination and desire, which solidifies an illusory sense of confinement. Conversely, liberation (moksha) is the attenuation or dissolution of these desires (vasanas), leading to freedom from the cycle of suffering. This liberation is not an external achievement but an internal transformation, where the mind no longer clings to transient pleasures, recognizing their impermanent and unreal nature.
A key teaching is the role of Self-Realization in cultivating dispassion (vairagya). The verses suggest that aversion to sense objects often arises from suffering or disillusionment with worldly pursuits, paving the way for deeper inquiry into the Self. One who truly knows the Ultimate Truth perceives the world with clarity and remains unaffected by its allure, as pleasures lose their power to entice. This state of inner freedom, termed “jivanmukti” (liberation while living), is characterized by a spontaneous disinterest in fame, wealth, or sensory gratification, without any deliberate rejection.
The verses also affirm Rama’s advanced spiritual state, noting that his lack of attraction to pleasurable realms indicates his Realization of the Truth. His mind, likened to the serene beauty of autumn, seeks only the repose of Pure Self-Awareness, free from external dependencies. This inner tranquility is presented as the goal of spiritual practice, achievable through guidance from an enlightened teacher like Vasistha, who is revered as the omniscient Guru of the Raghu dynasty, capable of illuminating the path to Realization with his Timeless Wisdom.
Finally, the teachings underscore the importance of a qualified Guru in facilitating mental tranquility and Self-Realization. Visvamitra urges Vasistha to impart the appropriate method to Rama, recognizing his role as the spiritual guide who can lead the seeker beyond intellectual understanding to experiential Truth. The verses collectively advocate a path of Self-Inquiry, dispassion, and guidance under a Realized Master, culminating in the liberation of the mind from the shackles of desire and illusion, even amidst worldly existence.
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