Chapter 3.110, Verses 12–24

Yoga Vashishtha 3.110.12–24

(True nature of a person is the mind rather than the physical body)

श्रीवसिष्ठ उवाच।

येन च्छिन्ना विचारेण जीवस्य ज्ञेयवासना।

निरभ्रस्येव सूर्यस्य तस्यालोको विराजते ॥ १२॥

अतस्त्वं मन एवेदं नरं विद्धि न देहकम्।

जडो देहो मनश्चात्र न जडं नाजडं विदुः ॥ १३॥

यत्कृतं मनसा तात तत्कृतं विद्धि राघव।

यत्त्यक्तं मनसा तावत्तत्त्यक्तं विद्धि चानघ ॥ १४॥

मनोमात्रं जगत्कृत्स्नं मनः पर्यन्तमण्डलम्।

मनो व्योम मनो भूमिर्मनो वायुर्मनो महान् ॥ १५॥

मनो यदि पदार्थे तु तद्भावेन न योजयेत्।

ततः सूर्योदयेऽप्येते न प्रकाशाः कदाचन ॥ १६॥

मनो मोहमुपादत्ते यस्यासौ मूढ उच्यते।

शरीरे मोहमापन्ने न शवो मूढ उच्यते ॥ १७॥

मनः पश्य भवत्यक्षि श्रृण्वच्छ्रवणतां गतम्।

त्वग्भावं स्पर्शनादेति घ्राणतामेति जिघ्रणात् ॥ १८॥

रसनाद्रसतामेति विचित्रास्तत्र वृत्तिषु।

नाटके नूटवद्देहे मन एवानुवर्तते ॥ १९॥

लघु दीर्घं करोत्येव सत्येऽसत्तां प्रयच्छति।

कटुतां नयति स्वादु रिपुं नयति मित्रताम् ॥ २०॥

य एव प्रतिभासोऽस्य चेतसो वृत्तिवर्तिनः।

ततस्तदेव प्रत्यक्षं तथात्रानुभवादिह ॥ २१॥

प्रतिभासवशादेव स्वप्नाकुलितचेतसः।

हरिश्चन्द्रस्य संपन्ना रात्रिर्द्वादशवार्षिकी ॥ २२॥

चित्तानुभाववशतो मुहूर्तत्वे गतं युगम्।

इन्द्रद्युम्नस्य वैरिञ्च्यपुराभ्यन्तरवर्तिनः ॥ २३॥

मनोज्ञया मनोवृत्त्या सुखतां याति रौरवम्।

प्रातःप्राप्तव्यराज्यस्य सुबद्धस्येव बन्धनम् ॥ २४॥

Sage Vashishtha continued:

3.110.12–17

> When discriminative inquiry cuts off the living being’s craving for knowable objects, that person’s light shines forth like the sun in a cloudless sky.

> Therefore know that a human Being is the mind itself, not merely the body. The body is inert, but the mind is neither purely inert nor purely conscious.

> Dear Rama, know that whatever is done by the mind is truly done; and, O sinless one, whatever is abandoned by the mind is truly abandoned.

> The entire World is nothing but the mind; the whole circle of existence is bounded by the mind. The mind is Space, the mind is Earth, the mind is Air, and the mind is the great principle.

> If the mind does not connect with an object through its own nature, then even at sunrise those objects never shine forth at all.

> The one whose mind takes on delusion is called deluded. When the body is overcome by insensibility, a corpse is not called deluded.

3.110.18–24

> The mind, when seeing, becomes the eye; when hearing, it becomes the ear. Through touching it becomes the skin; through smelling it becomes the nose.

> Through tasting it becomes the sense of taste. In all these varied activities the mind alone acts in the body, just as an actor performs in a play.

> It makes the short appear long and turns the Real into the unreal. It turns the sweet into the bitter and turns an enemy into a friend.

> Whatever appears in this mind that functions through its modifications, that alone becomes direct perception, as is known from experience in this World.

> Simply by the force of appearance, King Harishchandra, whose mind was disturbed as in a dream, experienced a single night as lasting twelve years.

> Through the power of mental experience, for King Indradyumna who dwelt inside Brahma’s city, an entire age passed as if it were a mere moment.

> Through a pleasing activity of the mind, even the hell called Raurava becomes happiness, just as the bonds of one tightly bound do not feel heavy when a kingdom is to be received in the morning.

Detailed Summary of the Teachings:

These verses teach that the true nature of a person is the mind rather than the physical body. Discriminative inquiry severs the deep-seated tendencies that bind the individual soul to objects of Knowledge. When those tendencies are cut away, the light of Awareness shines clearly, free from obstruction, like the sun in a sky without clouds. The body is merely inert matter; the mind is the living principle that experiences, acts, and suffers. Therefore the human being is essentially the mind.

Everything that is done or left undone is truly accomplished only by the mind. The whole visible World, including Space, Earth, Air, and the great elements, is nothing other than the mind itself. Objects appear and become luminous only when the mind joins itself to them. Without that mental connection even the brightest light fails to reveal anything. Delusion belongs exclusively to the mind; a lifeless body cannot be called deluded.

The mind alone takes the form of every sense organ. It becomes the eye when seeing, the ear when hearing, the skin when touching, the nose when smelling, and the tongue when tasting. In all these varied functions the mind is the sole actor within the body, performing like an actor on a stage. The mind also has the power to distort Reality at will: it can make the short seem long, the Real seem unreal, the sweet seem bitter, and an enemy seem a friend.

Whatever arises as an appearance within the active mind is immediately taken as direct, concrete experience. Time itself is elastic under the influence of mental perception. King Harishchandra experienced one night as twelve long years because his mind was agitated by dream-like appearances. King Indradyumna, dwelling in Brahma’s city, saw an entire Cosmic age pass as a single moment solely through the force of mental experience.

Finally, the quality of mental activity determines the quality of experience. A pleasant movement of the mind can turn even the torment of Raurava hell into happiness, just as a tightly bound prisoner feels no weight from his bonds when he knows that a kingdom awaits him at dawn. The mind, therefore, is the sole creator, sustainer, and transformer of every joy and sorrow. Mastery over the mind is the key to freedom from all limitation.

Chapter 3.110, Verses 1–11

Yoga Vashishtha 3.110.1–11

(How Pure Consciousness first turns outward, begins to imagine objects, and becomes the restless, divided mind)

श्रीवसिष्ठ उवाच।

परमात्कारणादादौ चिच्चेत्यपदपातिनी।

कलनापदमासाद्य कला कलिलतां गता ॥ १॥

असत्स्वेव विमोहेषु रामैवंप्रायवृत्तिषु।

घनेषु तुच्छतामेत्य चिराय परिमूर्च्छति ॥ २॥

असदेव मनोवृत्तिर्म्लाना विस्तारयत्यलम्।

दुःखं दोषसहस्रेण वेतालानिव बालिका ॥ ३॥

सदेव हि महादुःखमसत्तां नयति क्षणात्।

निष्कलङ्का मनोवृत्तिरन्धकारमिवार्करुक् ॥ ४॥

नयत्यभ्याशतां दूरं दूरमभ्याशतां नयेत्।

मनो वल्गति भूतेषु बालो बालखगेष्विव ॥ ५॥

अभयं भयमज्ञस्य चेतसो वासनावतः।

दूरतो मुग्धपान्थस्य स्थाणुर्याति पिशाचताम् ॥ ६॥

शत्रुत्वं शङ्कते मित्रे कलङ्कमलिनं मनः।

मदाविष्टमतिर्जन्तुर्भ्रमत्पश्यति भूतलम् ॥ ७॥

पर्याकुले हि मनसि शशिनो जायतेऽशनिः।

अमृतं विषभावेन भुक्तं याति विषक्रियाम् ॥ ८॥

सुरपत्तननिर्माणमसत्सदिव पश्यति।

वासनावलितं चेतः स्वप्नवज्जाग्रदेव हि ॥ ९॥

मोहैककारणं जन्तोर्मनसो वासनोल्वणा।

उत्खातव्या प्रयत्नेन मूलोच्छेदेन सैव च ॥ १०॥

वासनावागुराकृष्टो मनोहरिणको नृणाम्।

परां विवशतामेति संसारवनगुल्मके ॥ ११॥

Sage Vasistha said: 

3.110.1–5

> In the beginning, from the highest cause, pu6re Consciousness falls toward objects. Reaching the state of imagining and measuring, it becomes a restless, tangled fragment.

> O Rama, in these unreal delusions of this kind, when they grow thick, the mind becomes empty and lies fainted for a long time.

> This faded and unreal movement of the mind greatly spreads sorrow through a thousand faults, just as a little girl imagines ghosts.

> A pure, stainless movement of the mind instantly turns even great sorrow into nothing, just as the light of the Sun drives away darkness.

> The mind can make what is near seem far and what is far seem near. It jumps among living beings the way a child jumps among small birds.

3.110.6–11

> For an ignorant mind filled with old impressions, even safety becomes fear. From a distance, a simple tree-stump looks like a ghost to a confused traveler.

> A stained mind suspects an enemy even in a friend. A creature whose mind is drunk with pride sees the ground spinning.

> When the mind is agitated, even the moon looks like a thunderbolt. Nectar eaten with the thought that it is poison acts like poison.

> A mind wrapped in impressions sees the building of a city of the gods—something unreal—as if it were real. Even while awake, it sees the world as in a dream.

> Strong impressions in the mind are the one cause of a living being’s delusion. That same impression must be dug out with effort by cutting it at the root.

> The mind of human beings is like a deer pulled by the net of impressions. It falls into complete helplessness in the thickets of the forest of worldly life.

Summary of the teachings:

These verses describe how Pure Consciousness first turns outward, begins to imagine objects, and becomes the restless, divided mind. Once this happens, the mind lives among things that are not ultimately Real. Thick clouds of confusion make it weak and almost unconscious for a long time. Suffering grows not from solid outer facts but from this faded, empty activity of thought, the way a child suffers from ghosts that do not exist.

A mind that stays clean and without stain can dissolve even heavy pain at once, as sunlight removes darkness. The same mind, when restless, distorts distance and nearness and leaps from one living thing to another without rest. Fear, suspicion, and dizziness arise from inner impressions, not from the world itself. A safe place looks dangerous; a friend looks like an enemy; the solid earth seems to spin.

When the mind is disturbed, even gentle or good things turn harmful. The moon can look like a destroying bolt, and nectar can act as poison if taken with a poisoned idea. Impressions make waking life itself look like a dream-city of the gods—appearing solid while remaining empty. The world of waking and the world of dream are not two different kinds of seeing; both are shaped by the same inner traces.

The single root of all this confusion is vasana, the strong leftover impression or craving stored in the mind. It must not be managed on the surface. It has to be pulled out by the root through steady effort and clear seeing. Until that happens, the mind remains a small deer caught in a hunter’s net, dragged helplessly through the tangled forest of birth and death.

The teaching is practical: watch how thought creates distance, fear, enmity, and dream-like worlds. Keep the movement of the mind stainless so that sorrow loses its power. Uproot the impressions themselves rather than fighting their outer effects. Freedom comes when the mind is no longer pulled by the net of old desires and can rest as the Undivided Consciousness from which it first arose.

Chapter 3.109, Verses 20–31

Yoga Vashishtha 3.109.20–31

(The King’s long ordeal come to a sudden end)

राजोवाच।

तस्यां तु यावदात्मानं चितायां निक्षिपाम्यहम्।

चलितोऽस्मि जवात्तावदस्मात्सिंहासनान्नृपः ॥ २०॥

ततस्तूर्यनिनादेन जयशब्देन बोधितः।

इति शाम्बरिकेणायं मोह उत्पादितो मम ॥ २१॥

अज्ञानेनेव जीवस्य दशाशतसमन्वितः।

इत्युक्तवति राजेन्द्रे लवणे भूरितेजसि ॥ २२॥

अन्तर्धानं जगामाशु तत्र शाम्बरिकः क्षणात्।

अथेदमूचुस्ते सभ्या विस्मयोत्फुल्ललोचनाः ॥ २३॥

नायं शाम्बरिको देव यस्य नास्ति धनैषणा।

दैवी काचन मायेयं संसारस्थितिबोधिनी ॥ २४॥

मनोविलासः संसार इति यस्यां प्रतीयते।

सर्वशक्तेरनन्तस्य विलासो हि मनोजगत् ॥ २५॥

सर्वशक्तेर्विचित्रा हि शक्तयः शतशो विधेः।

यद्विवेकि मनोऽप्येष विमोहयति मायया ॥ २६॥

विज्ञातलोकवृत्तान्तः क्व नामायं महीपतिः।

क्व सामान्यमनोवृत्तियोग्यो विपुलसंभ्रमः ॥ २७॥

न च शाम्बरिकेच्छेयं माया मनसि मोहिनी।

अर्थस्य सिद्ध्यै चेहन्ते नित्यं शाम्बरिकाः किल ॥ २८॥

यत्नेन प्रार्थयन्तेऽर्थं नान्तर्धानं व्रजन्ति भो।

इति संदेहवेलायां संस्थिता लुलिता वयम् ॥ २९॥

श्रीवसिष्ठ उवाच।

सभायामवसं तस्यामहं राम तदा किल।

तेन प्रत्यक्षतो दृष्टं मयैतन्नान्यतः श्रुतम् ॥ ३०॥

इति बहुकलनाविवर्धिताङ्गं जयति चिरं विततं मनो महात्मन्।

शममुपगमिते परस्वभावे परममुपैष्यसि पावनं पदं यत् ॥ ३१॥

The King said: 

3.109.20–29

> But just as I was about to throw myself into that pyre, at that very moment I, the King, suddenly moved from this throne.

> Then, awakened by the sound of musical instruments and the cry of “Victory!”, I realised: “This delusion has been produced in me by the conjurer.”

> As if through ignorance, the living Being is endowed with a hundred states. When the radiant King Lavana had spoken thus,

> the conjurer instantly vanished from that place. Then the courtiers, with eyes wide open in wonder, said this:

> “This is no ordinary conjurer, O Lord, for he has no desire for wealth. This is some Divine illusion that teaches the nature of Worldly Existence.

> In it the World appears as the play of the mind. Indeed the World of the mind is the play of the Infinite all-powerful One.

> The powers of the all-powerful Creator are manifold and number in hundreds; even a discriminating mind is deluded by this magic.

> How can this King, who knows the ways of the World, be fit for the vast confusion that belongs to ordinary mental activity?

> Nor is this mind-deluding magic the wish of a conjurer. Conjurers, after all, always strive for the attainment of wealth.

> They seek gain with effort and do not simply disappear. Thus we stand tossed about in a state of doubt.”

Sage Vasistha said: 

3.109.30–31

> O Rama, I was present in that assembly at that time. I saw this with my own eyes; I did not hear it from anyone else.

> Thus the great mind, expanded by many imaginings, long prevails, O high-souled one. When it is brought to rest in its True Nature, you will attain the Pure Supreme State.

Summary of the teachings:

These verses bring the king’s long ordeal to its sudden end. At the moment he is about to cast himself into the funeral pyre, the sound of royal music and victory shouts startles him back to his throne. He recognises that the entire lifetime of tribal hardship was only a conjurer’s illusion.

The courtiers then interpret the event. They declare that the visitor was no ordinary magician seeking money, because such people never vanish without reward. What occurred was a Divine demonstration meant to reveal the true character of worldly life.

The heart of the teaching is that the World itself is the play of the mind. This mental world is an expression of the infinite power of the Absolute. Even a discerning intellect can be caught in the web of this creative magic, so ordinary people are easily overwhelmed.

The assembly’s doubt about the conjurer’s identity underlines a further point: true illusion does not operate for personal gain. It arises spontaneously from the Nature of Consciousness itself and serves to instruct those who witness it.

Vasistha confirms that he was present and saw the whole episode with his own eyes. He concludes that the mind, swollen by countless imaginings, rules for a long time; yet when that same mind is quieted and restored to its essential nature, the Pure and Highest State is attained.

Chapter 3.109, Verses 1~19

Yoga Vashishtha 3.109.1~19

(The depth of human suffering under extreme misfortune)

राजोवाच।

तस्मिंस्तदा वर्तमाने कष्टे विधिविपर्यये।

अकालोल्वणकल्पान्ते नितान्तं तापदायिनि ॥ १॥

जनाः केचन निष्क्रम्य सकलत्रसुहृज्जनाः।

गता देशान्तरं व्योम्नः शरदीव पयोधराः ॥ २॥

देहावयवसंलीनपुत्रदाराग्र्यबन्धवः।

शीर्णाः केचन तत्रैव च्छिन्ना इव वने द्रुमाः ॥ ३॥

भक्ताः केचन च व्याघ्रैर्निर्गतास्तु स्वमन्दिरात्।

अजातपक्षकाः श्येनैः खगा नीडोद्गता इव ॥ ४॥

प्रविष्टाः केचिदनलं ज्वलितं शलभा इव।

केचिच्श्वभ्रेषु पतिताः शिला शैलच्युता इव ॥ ५॥

(3.109.6–14)

अथ वात्सल्यमूढेन मया दुःखातिभारिणा।

तस्योक्तं पुत्र मन्मांसं पक्वं संभुज्यतामिति ॥ १५॥

तदप्यङ्गीकृतं तेन देहीति वदता पुनः।

मन्मांसभक्षणं क्षीणवृत्तिनाऽऽश्लेषवृत्तिना ॥ १६॥

सर्वदुःखापनोदाय स्नेहकारुण्यमोहिना।

तस्य तामार्तिमालोक्य मया दुःखातिभारिणा ॥ १७॥

सोढुं तामापदं तीव्रामशक्तेन हतात्मना।

मरणायातिमित्राय कृतोऽन्तर्निश्चयो मया ॥ १८॥

तत्र काष्ठानि संचित्य चितां रचितवानहम्।

चिता चटचटास्फोटैः स्थिता मदभिकाङ्क्षिणी ॥ १९॥

The King continued: 

3.109.1–5

> At that time, while that severe misfortune of reversed destiny was going on—like an untimely and fierce end of the World, causing extreme suffering—

> Some people, taking their wives and friends, left and went to other lands, just as clouds disappear from the sky in autumn.

> Some stayed right there, with their sons, wives and close relatives clinging to their bodies, withering away like trees cut down in the forest.

> Some who went out of their homes were eaten by tigers, like young birds without feathers taken by hawks as they leave the nest.

> Some entered the blazing fire like moths. Some fell into pits like rocks broken from a mountain.

3.109.6–14

> The King escaped from that ruined land with his wife and children after parting from his in-laws; they crossed dangers of pits, storms, wild animals and snakes and reached the edge of the forest. There, under the shade of palm trees, he set down his children, rested from the long hardship as if free from hell, and his wife and two sons slept. Then the younger son woke, stood before him weeping and begged again and again for meat and drink, saying he was dying of hunger. The father had nothing to give, yet the boy kept pleading in his extreme need.

3.109.15–19

> Then, overcome by fatherly love and crushed by heavy sorrow, I told him, “Son, cook and eat my own flesh.”

> He accepted even that, saying “Give it,” for his means of living were gone and he clung only to the hope of food.

> To remove all suffering, and moved by affection and pity at seeing his pain, I, already burdened with sorrow,

> Unable to bear that sharp distress and with my spirit broken, made an inner resolve to die, regarding death as my closest friend.

> There I gathered sticks and built a funeral pyre. The pyre stood ready with its crackling flames, waiting for me.

Summary of the teachings:

These verses show the depth of human suffering under extreme misfortune. When destiny turns against people, some flee to new lands while others remain and perish, some are killed by wild beasts, and some choose fire or fall to their deaths. The scenes of drought, famine and death reveal how fragile ordinary life is when outer supports fail.

The king’s personal story continues with his narrow escape and the final crisis of a starving child. Parental love drives him to offer his own flesh, showing how deep attachment can push a person beyond all normal limits. This extreme act arises from compassion mixed with helplessness.

Unable to watch his son’s pain any longer, the King decides on suicide. He builds a pyre, ready to end his life. The decision marks the complete collapse of hope under unbearable sorrow.

The whole narrative illustrates the power of the mind. What the King experiences as years of tribal life, famine and despair is later revealed as a short magical illusion. The mind can create an entire lifetime of joy and suffering in a brief span.

The deeper teaching is that the World of experience is shaped by thought and imagination. Seeing this clearly helps one understand the illusory nature of both pleasure and pain and points toward freedom from the restless creations of the mind.

Chapter 3.108, Verses 1~30

Yoga Vashishtha 3.108.1~30

(The King’s experience of old age and the passage of time)

राजोवाच।

अथ गच्छति कालेऽत्र जराजर्जरितायुषि।

तुषारपूर्णशष्पौघसमश्मश्रुभृते मयि ॥ १॥

कर्मवातापनुन्नेषु सरसेष्वरसेष्वपि।

पतत्सु वासरौघेषु शीर्णपर्णगणेष्विव ॥ २॥

आजाविव शरौघेषु सुखदुःखेष्वनारतम्।

कलहेष्वप्यकार्येषु चागच्छत्सु पतत्सु च ॥ ३॥

विकल्पकल्पनावर्तवर्तिनि द्विजगे जडे।

समुद्र इव कल्लोलभरे भ्रमितचेतसि ॥ ४॥

चलच्चिन्ताचितं चक्रमारूढे भ्रान्त आत्मनि।

प्रोह्यमाने तृण इव सावर्तं कालसागरे ॥ ५॥

(३.१०८.६–२५)

नीलपत्रलताशङ्कापीत धूमघनच्छवि।

भ्रमद्गृध्रनिगीर्णोग्रनभोभ्रान्तोल्मुकामिषम् ॥ २६॥

इतरेतरभिन्नाङ्गलोक विद्रवणाकुलम्।

ज्वलिताग्निटणत्कारविदीर्णहृदयोदरम् ॥ २७॥

गर्तमारुतक्राङ्कारभीमदावाग्निवल्गनम्।

भीताजगरफूत्कारपतदङ्गारपादपम् ॥ २८॥

सदकाण्डस्फुटद्देशं प्राप्य तच्छुष्ककोटरम्।

द्वादशार्काग्निदग्धस्य जगतोऽनुकृतिं ययौ ॥ २९॥

ज्वलदनलजटालवृक्षखण्ड प्रसरमरुत्प्रसरावनुन्नलोकः।

ज्वलनतपनभास्करात्मजानां रमणगृहानुकृतिं जगाम देशः ॥ ३०॥

The King said: 

3.108.1–5

> Then as time passed here, with my life worn out by old age, and with me having a beard like a mass of grass covered with frost.

> As the multitudes of days, driven by the wind of karma, passed by—whether full of juice or without essence—falling like groups of withered leaves.

> Constantly in joys and sorrows, like a ram in showers of arrows, and also in quarrels and improper deeds that came and fell.

> In the dull mind of the twice-born, revolving in the whirlpool of doubts and imaginations, with Consciousness bewildered like an Ocean full of waves.

> With the deluded self mounted on the wheel filled with restless thoughts, being swept away like a blade of grass with its whirlpool in the ocean of time.

3.108.6–25

> In the omitted verses the King continues that over the years he wasted away like a forest worm or a two-legged beast whose only concern was finding food; he completely forgot his former kingship and came to regard himself as a fixed outcast of the Vindhya hills. The land then suffered a sudden and total drought: no rain fell, hot winds carried sparks of fire, every tree and blade of grass withered, and fierce wildfires swept through the empty forests, reducing everything to ash. Starving people and animals wandered in desperation, some tearing at bark or stones, others attacking one another; the air filled with smoke, the cries of the dying, and the crackle of burning wood, until the whole region became a picture of utter desolation and suffering.

3.108.26–30

> It was a place with dense yellow smoke looking like blue-leafed creepers, and where fierce whirling vultures swallowed firebrands as if they were pieces of meat spinning in the sky.

> Agitated by people whose limbs were torn from one another and who fled in panic, with hearts and bellies split by the crackling of blazing fire.

> With the roaring of winds in pits, the leaping of terrible forest fires, the hissing of frightened snakes, and trees falling as burning embers.

> Reaching that dry hollow where the land suddenly cracked open, it became a likeness of the world burned by the fire of the twelve suns.

> The region, from which people were driven by the spreading winds from blazing tangled pieces of trees, became like a pleasure-house for the children of blazing fire, the scorching sun, and the shining sun.

Summary of the teachings:

These verses describe the king’s experience of old age and the passage of time. Life is shown as fragile and quickly fading. The body grows weak, the days slip away under the force of past actions, and the mind is tossed about by changing joys, sorrows, and conflicts. Everything feels temporary and driven by forces beyond personal control.

The mind itself is pictured as restless and confused. It spins in endless doubts and imaginations like waves in a stormy sea or a blade of grass caught in a whirlpool. This restless thinking keeps a person trapped in the flow of time and unable to find lasting peace.

Later verses paint a vivid picture of a land ruined by drought and wildfire. Smoke, burning trees, fleeing people, and animals in panic create a scene of total destruction. The land becomes dry, cracked, and lifeless, resembling a world scorched by many suns.

This outer devastation mirrors the inner suffering caused by attachment and ignorance. Just as the forest is reduced to ash, human life filled with desire and fear ends in emptiness and pain. The images of fire and chaos serve as a reminder of how fragile and painful the world of appearances can be.

Overall the passage teaches that worldly life is marked by change, suffering, and delusion. By clearly seeing this nature of existence—through the examples of aging, restless thoughts, and natural disaster—one is encouraged to seek a deeper understanding beyond the temporary and the painful.

Chapter 3.107, Verses 25~48

Yoga Vashishtha 3.107.25~48

(These verses deepen the picture of the King’s total immersion in a savage, forest existence)

राजोवाच।

रौरवापतितेनेव तत्कालस्निग्धतां गतः।

विन्ध्यकन्दरगुल्मानां बन्धुत्वमिव गच्छता ॥ २५॥

पुलिन्दवपुषा यत्र युक्तयोगैः समर्पिताः।

तर्पिता लगुडाघातजितकौलेयरंहसा ॥ २६॥

पुत्रदाराः कदन्नेन ग्रामकान्धोचितेन च।

धारासाररणत्पत्रशुष्कतालतले निशाः ॥ २७॥

नीता रणितदन्तेन सार्धं विपिनवानरैः।

रोमभिः कोटिमुद्रोद्यैः शीतेनाध्युषितस्य मे ॥ २८॥

वर्षासु मुक्ताकणवद्धृता वानलविन्दवः।

अजाजीमूतखण्डार्थं क्षुत्क्षुण्णक्षीणकुक्षिणा ॥ २९॥

कलत्रेण सहाटव्यां कृतः कलह आकुलः।

वने रणितदन्तेन शीतकेकरचक्षुषा ॥ ३०॥

(३.१०७.३१–४४)

ग्रीष्मे सोढा चलद्भूता वराहेण यथोर्वरा।

बहुशोऽहं वनोत्थाग्निनिर्दग्धप्राणिमण्डलः ॥ ४५॥

कल्पाग्निभुक्तजगतः कालस्यानुगतिं गतः ।

लोभिलिङ्गो यथा रोगमनर्थानिव दुर्ग्रहः।

प्रसूतास्तत्र मे दारा दुःखान्यथ सुखान्यपि ॥ ४६॥

नृपालपुत्रकेनैकतनयेन तदा मया।

नीता नीरन्ध्रदोषेण षष्टिः कल्पसमाः समाः ॥ ४७॥

आक्रुष्टमुद्धुरतरं रुदितं विपत्सु भुक्तं कदन्नमुषितं हतपक्कणेषु।

कालान्तरं बहु मयोपहतेन तत्र दुर्वासनानिगडबन्धगतेन सभ्याः ॥ ४८॥

The King continued: 

3.107.25–30

> As if fallen into the Raurava hell, I then became sticky and unclean, growing almost into a relative of the thickets in the Vindhya caves.

> There, with the body of a forest tribesman, offerings were made according to tribal rites, and hunger was satisfied by the force of club-blows that overcame the speed of dogs.

> Sons and wife lived on coarse food fit only for blind village folk; nights were spent under dry palm trees whose leaves rattled in the pouring rain.

> Those nights passed with chattering teeth in the company of forest monkeys, while cold made the hairs of my body stand on end in countless pores.

> In the rainy season, water-drops were held like pearls; for the sake of a mere scrap of food I, whose belly was crushed and thin with hunger, wandered on.

> In the forest I quarrelled in confusion with my wife, teeth chattering and eyes rolling from the cold.

3.107.31–44

> In these intervening verses the King continues to describe the endless hardships of his tribal life: further struggles for food, exposure to every kind of weather, deepening family discord, the gradual loss of all remaining softness of heart, and the complete acceptance of a brutal, animal-like existence in the wilds.

3.107.45–48

> In the summer I endured the trembling Earth as a boar endures the fertile field; many times the circle of living beings around me was burnt by forest fires.

> I followed the path of Time that has already consumed the World in the fire of Cosmic dissolution. Like a greedy mark or an evil planet that brings misfortunes as diseases, my wives there gave birth both to sorrows and to fleeting pleasures.

> I, who was once the single son of a King’s son, spent sixty years that felt equal to Cosmic ages, filled with unbroken faults.

> I cried out loudly, wept in calamities, ate coarse food, and slept in ruined outcaste settlements. For a long time, O noble ones, I remained there, ruined and bound in the iron chains of evil tendencies.

Detailed Summary of the Teachings:

These verses deepen the picture of the king’s total immersion in a savage, forest existence. Living like a relative of the Vindhya thickets, eating what is obtained by club and force, and spending nights under rattling palm leaves, he shows how completely the royal identity has been erased. The teaching is that once the mind accepts degradation, even the most brutal surroundings become the only reality it knows.

Family life continues, yet it brings no comfort. Coarse food, constant cold, chattering teeth, and confused quarrels with the wife turn every day into a struggle. The verses illustrate that attachment to wife and children, when rooted in delusion, multiplies suffering instead of relieving it. What should have been sources of support become additional sources of friction and pain.

Exposure to every season—rain, cold, and the scorching summer that sets the forest ablaze—reveals the body’s complete subjection to nature’s harshness. The King endures the trembling Earth like a boar and watches living beings perish in fire. This shows how the loss of discrimination leaves a person defenceless against both outer elements and inner impulses.

The comparison of his life to the path of Time that has already burned the world, and of his own nature to an evil planet bringing disease, teaches that prolonged evil tendencies act like a chronic illness. Even the birth of children is described as the birth of both sorrow and fleeting pleasure, underscoring that nothing arising from a deluded state can bring lasting good.

Finally, the King confesses that sixty years felt like Cosmic ages spent in unbroken fault, bound by the iron chains of wrong tendencies. The passage as a whole warns that a single fall, if not arrested, hardens into a complete way of life. Only the recovery of true discrimination can break those chains; otherwise the soul remains imprisoned in the very existence it has created for itself.

Chapter 3.107, Verses 1~24

Yoga Vashishtha 3.107.1–12

(Continuing the King’s account of his complete descent into the life of an outcaste)

राजोवाच।

बहुनात्र किमुक्तेन सोत्सवावर्जिताशयः।

तदाप्रभृति तत्राहं संपन्नः पुष्टपुल्कसः ॥ १॥

सप्तरात्रोत्सवस्यान्ते क्रमान्मासाष्टके गते।

पुष्पिता सास्य संपन्ना स्थिता गर्भवती ततः ॥ २॥

प्रसूता दुःखदां कन्यां विपद्दुःखक्रियामिव।

सा कन्या ववृधे शीघ्रं मूर्खचिन्तेव पीवरी ॥ ३॥

पुनः प्रसूता सा वर्षैस्त्रिभिः पुत्रमशोभनम्।

अनर्थमिव दुर्बुद्धिराशापाशविधायकम् ॥ ४॥

(३.१०७.५–२०)

अस्पृष्टेन जनैर्भुक्तं कुकलत्रवता मया।

गृहीततेजःक्षतये बहुवक्रविकारिणा ॥ २१॥

मार्गाविकमिवात्मीयं विक्रीतं पण्यमन्यतः।

प्राण्यङ्गवपुषस्तस्य प्रोत्कृत्त्योत्कृत्त्य पेशलः ॥ २२॥

आयसंपरि विक्रीता विन्ध्यपक्कणभूमिषु।

जन्मान्तरसहस्रोत्थं स्वपापमिव वृद्धये ॥ २३॥

अविकीर्णमसत्कीर्णं चण्डालारामभूमिषु।

दृष्टः कुद्दालको दृष्ट्या संध्यास्नेहविमुक्तया ॥ २४॥

The King said: 

3.107.1–4

> What more need be said here? From that time onward, my mind drawn by the festivities, I became a well-nourished Pulkasa (outcaste) there.

> At the end of the seven-night festival, after eight months had passed in due course, she became pregnant and remained with a swollen belly.

> She gave birth to a daughter who brings sorrow, like the very deeds that cause calamity and pain. That girl grew quickly, like the fattening thought of a fool.

> Again, after three years, she gave birth to an ugly son, like a misfortune produced by a dull mind that creates the noose of hope.

3.107.5–20

> In these intervening verses the King continues to describe his prolonged life among the outcastes: the daily hardships, the further birth of children, the gradual hardening of his mind to that degraded existence, the loss of his former royal dignity, the acceptance of menial work and impure food, and the deepening of delusion that made the lowly life seem normal to him.

3.107.21–24

> Food untouched by others was eaten by me, who now possessed a lowly wife—food that damaged my former radiance, eaten by one whose face had become distorted in many ways.

> Like goods sold on the roadside, what was my own was sold elsewhere; the soft flesh of that living body was cut off piece by piece.

> Iron tools were sold in the Vindhya outcaste settlements, like my own sins accumulated over thousands of past births, sold only to increase them further.

> Scattered and mixed with the impure, in the garden grounds of the Chandalas, Kuddalaka was seen with a gaze free from the affection of twilight (or evening attachment).

Detailed Summary of the Teachings:

These verses continue the king’s account of his complete descent into the life of an outcaste. After the initial marriage and festivities, he reports that he fully became one of them—well-fed yet degraded. The teaching here is that once a person crosses the boundary of social and moral order under the sway of desire or circumstance, the mind quickly adapts and begins to identify with the new, lower condition. What was once unthinkable becomes ordinary.

The birth of children—first a daughter described as a source of sorrow, then an ugly son compared to a misfortune—illustrates how actions performed in delusion produce further bonds. Offspring that arise from an impure union are portrayed not as blessings but as extensions of suffering and attachment. The rapid growth of the daughter is likened to the swelling of foolish thoughts, showing how ignorance multiplies itself when left unchecked.

The omitted middle section, together with the later verses, deepens the picture of progressive degradation. The King eats food that others avoid, loses his former bodily radiance, and engages in the buying and selling of iron tools and even the cutting of flesh. These acts symbolize the piecemeal destruction of his Higher Nature. The text teaches that repeated association with impurity does not remain external; it enters the body, the mind, and the sense of self, steadily eroding discrimination.

A further lesson concerns the accumulation of karma. The sale of iron implements in the outcaste settlements is compared to the increase of sins carried from thousands of previous births. Every action performed in this degraded state is shown to strengthen the very chains that bind the soul. The verses warn that once one has entered a path of impurity, even ordinary livelihood activities become means of further entanglement rather than neutral work.

Finally, the closing image of Kuddalaka seen with a gaze free from soft evening attachment suggests a moment of stark clarity amid the surrounding impurity. The overall teaching of the passage is that delusion, once accepted, leads step by step from a single transgression to a complete transformation of identity, family, livelihood, and inner vision. Only the recovery of true discrimination can reverse this descent; otherwise the soul continues to multiply its own suffering through the very life it has chosen.