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Yoga Vashishtha 2.16.28–35
(Call to action, to cultivate goodness through virtues by sustained effort)
श्रीवसिष्ठ उवाच ।
परं पौरुषमाश्रित्य जित्वा चित्तमतङ्गजम् ।
यावदेको गुणो नान्तस्तावन्नास्त्युत्तमा गतिः ॥ २८ ॥
पौरुषेण प्रयत्नेन दन्तैर्दन्तान्विचूर्णयेत् ।
यावन्नाभिनिविष्टं ते मनो राम गुणार्जने ॥ २९ ॥
देवो भवाथ यक्षो वा पुरुषः पादपोऽथ वा ।
तावत्तव महाबाहो नोपायोऽस्तीह कश्चन ॥ ३० ॥
एकस्मिन्नेव फलदे गुणे बलमुपागते।
क्षीयन्ते सर्व एवाशु दोषा विवशचेतसः ॥ ३१ ॥
गुणे विवृद्धे वर्धन्ते गुणा दोषजयप्रदाः।
दोषे विवृद्धे वर्धन्ते दोषा गुणविनाशनाः ॥ ३२ ॥
मनोमोहवने ह्यस्मिन्वेगिनी वासनासरित् ।
शुभाशुभबृहत्कूला नित्यं वहति जन्तुषु ॥ ३३ ॥
सा हि स्वेन प्रयत्नेन यस्मिन्नेव निपात्यते ।
कूले तेनैव वहति यथेच्छसि तथा कुरु ॥ ३४ ॥
पुरुषयत्नजवेन मनोवने शुभतटानुगतां क्रमशः कुरु ।
वरमते निजभावमहानदीमहह तेन मनागपि नोह्यसे ॥ ३५ ॥
Maharishi Vashishta said:
2.16.28: By relying on supreme effort and conquering the mind, which is like an uncontrollable elephant, one does not attain the Highest State until a single virtue is fully realized.
2.16.29: Through persistent effort, crush the mind’s distractions as one would grind teeth against teeth, until your mind, O Rama, is fully engaged in acquiring virtues.
2.16.30: Whether you become a god, a yaksha, a human, or even a tree, O mighty-armed one, there is no other way forward without this effort.
2.16.31: When strength is gained in even a single virtue that yields results, all flaws of a bewildered mind quickly diminish.
2.16.32: As a virtue grows, other virtues that conquer flaws also increase; but if a flaw grows, flaws that destroy virtues multiply.
2.16.33: In the forest of delusion created by the mind, the swift river of desires flows constantly, carrying beings along its banks of good and evil.
2.16.34: The river of desires, through one’s own effort, flows toward whichever bank it is directed; therefore, act according to your will.
2.16.35: With the force of human effort, gradually guide the great river of your mind’s nature toward the bank of goodness in the forest of the mind, and thus you will not be swayed even slightly.
Summary of the Teachings:
The verses from Yoga Vasishta 2.16.28 to 2.16.35, spoken by Sage Vasishta to Rama, emphasize the critical role of persistent human effort (paurusha) in mastering the mind and cultivating virtues to achieve Spiritual Realization. The mind is likened to an uncontrollable elephant or a dense forest, highlighting its wild and complex nature. These verses teach that only through disciplined effort can one tame the mind’s tendencies and direct it toward virtuous qualities, which are essential for attaining the Highest Spiritual State. Without such effort, no external status—be it divine, human, or otherwise—can lead to True Realization.
The first three verses (28–30) stress the necessity of conquering the mind through resolute effort. Vasishta advises Rama to focus on subduing the mind’s distractions with the same intensity as grinding teeth against each other, underscoring the need for relentless determination. The imagery of the mind as an elephant conveys its power and unpredictability, suggesting that without mastering it, spiritual progress remains unattainable. The reference to becoming a god, yaksha, human, or tree illustrates that external forms or identities are irrelevant without in6ner Transformation through effort.
Verses 31 and 32 explore the dynamic relationship between virtues and flaws. Cultivating even a single virtue can weaken the mind’s negative tendencies, creating a virtuous cycle where positive qualities reinforce one another. Conversely, allowing flaws to grow strengthens destructive tendencies, undermining virtues. This teaching highlights the importance of consciously nurturing positive attributes to diminish the influence of negative ones, emphasizing the mind’s malleability and the individual’s agency in shaping their character.
Verses 33 and 34 use the metaphor of a river of desires flowing through the “forest of delusion” to describe the mind’s constant pull toward good or evil outcomes. This river, driven by one’s inclinations (vasanas), can be directed through effort toward the “bank” of goodness. The teaching underscores personal responsibility: individuals have the power to choose the direction of their mental and spiritual flow, reinforcing the idea that conscious effort determines one’s path.
The final verse (35) concludes with a call to action, urging Rama to guide the “great river” of the mind toward goodness through sustained effort. By doing so, one remains unshaken by distractions or delusions. Collectively, these verses advocate for self-discipline, intentional cultivation of virtues, and the transformative power of human effort in achieving Spiritual Clarity and Realization, presenting a practical yet profound roadmap for mastering the mind and attaining the Ultimate Goal.
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