Sri Vasista

1. O Rāma, one who is in the protection of the Supreme State, will not be tainted even if he is ruling the empire of the body, moving like a wheel.

2. For such a knower of truth, this body is like a garden.  It is to cherish and nourish the purpose of liberation.  In the great city of his body there is only happiness; there is no grief.

Sri Rama

3. O great muni, how did this body get the name of city?  And how does a yogi who resides in it become fit for royal happiness?

Sri Vasista

4. O Rāma, this city of body is delightful and is equipped with all qualities.  It is the field of infinite sport of a ‘jnani’.  It is lighted bright by the sun of self-perception.

5. The world of inside is lighted through the window of eyes.  This city of body is wide with the highways called hands.  It has feet with which it reaches the minor jungles (of the world).

6. The body-hairs are the creepers and sprouts of the city.  Skin is the garland winding (around the city).  The city is full of pillars of thighs supported by the ankles and feet.

7. This body-city is beautiful with intersections and joints between the arteries and veins (under the skin).

8. The body-city has the river of pudendum (organ of sex) flowing between the haunches, hips and thighs.  Beautiful glistening hairs on the head and beard are the encircling forests.

9. This city is beautiful with garden of face and shades of brow and lips.  It is full with wide grounds spread with the lotuses of the sight falling from the eyes.

10. Chest is like a lake with lotus buds of beasts.  It is with play-fields of mountains called shoulders.

11. All kinds of foods are stored in the abyss called stomach.  Many kinds of breezes are swishing through the pipes of throat.

12. In the shops of the heart the jewels of works-as-available are being sold.  Through the nine gates, citizens (called) vital airs are incessantly moving about.

13. -16. The ‘Chandika’ called tongue is constantly engaged in devouring foods.  Wells of ears are covered by the grass called long hairs.  Waste products are being discarded through the drainage holes of anus and penis.  In the gardens of mind a beautiful lady called self-inquiry is promenading.  Monkeys called senses are being tied by the rope of discriminating intelligence.

17. Such a graceful and auspicious lady of charm and beauty can be only for extreme good and joy/delight and not for grief.

18. It is a great casket of miseries only for those who are ignorant.  For the knowers of truth it is a casket of infinite blessing and joys.

19. If this body is destroyed the loss is very little for a jnāni. If it is preserved firmly, it is for delights and liberation.

20. When a jnani rides this and moves around the world, it is indeed a chariot giving infinite pleasures and liberation.

21. From this one has the facility for feeling form, smell, touch, taste and hear.  These are available to one always without respite.  And so a jnani is benefited.

22. O Rāma, this body has the capability to hold both happy and sorrowful actions and works.  And so, one who knows gets the ability to bear all kinds of things (and happenings).

23. And so, O Rāma, a jnani rules over his empire of body without any fever or anguish.  He is like Indra in his heaven.

24. A ‘jnāni’ does not throw the wild horse of mind into the abyss of intelligence to the poisonous tree of avarice and greed.

25. A jnani does not look at the foreign territory of ignorance.  He uproots the enemy of fear of this world.

26. He does not dip himself into the waters of happiness and joy and vortices which harbour crocodiles of lust and greed.

27. Bathing at the confluence of spiritual and worldly rivers with his perceptions directed both externally and internally, a jnani washes away gradually all the desires and wishes.

28. A ‘jnani’ resides in delight and happiness in his palace called ‘dhyana’, setting his face against all that looks happy with its phenomenal attractiveness.

29. For one who knows the self the city of body is full of happiness.  It yields pleasures and liberation.  The city of body will be like Indra’s Capital ‘Amaravati’ for him.

30. Why can’t the city-which holds everything and whose loss will be of minimal effect, - be not full of happiness?

31. If the city of body is lost, the loss for a ‘jnani’ will be little.  What is lost for the space in a pot, if the pot is broken.?

32. When a pot is existing, the air in it touches it minimally.  When the pot is broken, there is not question of the air touching it.  Similar is the case with the embodied soul.  The city of body will have no effect on it.

33. The pleasure oriented self of the Purusha, who is immanent in all, enjoys the pleasures devised in the Universe.  However he (jnani) attains the Supreme.

34. He is oriented to all kinds of works and actions.  But even though he is at them, he is not the doer.  All the time he will be engaged only in works that are to be done.

35. -36. Once in a while the mind of a jnani feels like indulging in worldly pleasures ina sportive manner and ascends on to the flying machine of the heart-lotus and wanders around.  Staying abroad he enjoys the beauty of this world with delightful friendliness and (unexcited) cool limbs.

37. There will be two mistresses on his two sides.  They are Truth and Oneness.  They are like the two stars (called Visakha) near moon.  The two ladies of joyful hearts.

38. He sees the world struck by grief and sorrow like sun who looks at the creeper filled parks and gardens and forests from the sky above.

39. He, the jnani, luminously shines with all his goals and wishes fulfilled long ago and with beauty abounding with all types of prosperity.  He will be like a full moon shining bright and charming.

40. The pleasures that are worthy of a jnani are never grief-causing.  Can the deadly poison in the throat of Lord Siva be anything but decorative on him?

41. Anything that is enjoyed with full knowledge of reality will only give pleasure and contentment.  When one is known as a thief, any association with him with that knowledge will result in friendliness only.

42. When people are separated because of travel to distant places, it is looked upon as good and pleasant since the purpose of the travel is known.

43. Jnanis look at the worldly action and activity with the same dispassion and detachment shown by travellers when they come across new places and villages on their way.

44. When the attention of steadfast and wise people falls on objects while engaged in works, it happens effortlessly and without any attachment.

45. When something obtains to him, a wise person is not seized by his senses (while enjoying it).  Nor does he seek anything that does not occur to him.  He will always abide in his knowledge.

46. A peacock-feathered fan cannot move a mountain.  Similarly a person with wise mind will not become tremulous by the thinking about something that cannot be obtained or by disregarding something that he has got.

47. With all doubts and hesitations completely subsided, and with all curiosity and interest in things declining, a jnāni remains radiant like an emperor with all mental designs and determinations annihilated.

48. He bows only to the self.  He increases himself with his own self.  It is like the milk-ocean which is full to the ends.

49. A jnani smiles indulgently at those lowly men struck by desire for pleasures and senses (that draw-people towards pleasures).

50. A jnani gently smiles at the senses that seek for pleasures.  It is like people who ridicule a person who desires a lady that has been abandoned by another.

51. He brings under control a mind running towards sensuous objects, in preference to delight in self, through the instrument of inquiry into self like a mahout who brings his elephant under control with his elephant – goad.

52. One should cut asunder right at the beginning.  The tendency of mind flowing towards pleasures like uprooting a poisonous sprout at the very start.

53. A mind that is beaten thus will become later worthy of reward like dry grain which becomes tasteful when made wet with water.

54. For one that is not in distress, any honor will not mean a reward.  To a river that is full, rain waters cannot add much.

55. A perfect being too desires others who are ordinary.  An ocean that can fill a world too does not stop receiving waters from other rivers.

56. A mind that is restrained greatly will keep musing in a big way about pleasures and the difficulty in getting them. 

57. A kind that is released from imprisonment will be happy with a simple meal.  He does not think much about his unoccupied territory.

58. Somehow one should overwhelm the senses whether by twisting one hand by the other, pounding teeth against teeth and thus setting one limb against another.

59. Wise people who want to conquer worldly ambitions should first conquer the senses.

60. On this earth, the most auspicious people are those who have sway over their senses and mind.

61. O Rāma, salutations to the pure one who is relieved of the great serpent of mind which is lying encoiled as if in a trance in the cave of heart.