Chapter 1.5, Verses 1–15

Yoga Vashishtha 1.5.1–15

(Prince Ram is dejected) 

श्रीवाल्मीकिरुवाच ।

अथोनषोडशे वर्षे वर्तमाने रघूद्वहे ।

रामानुयायिनि तथा शत्रुघ्ने लक्ष्मणेऽपि च ॥ १ ॥

भरते संस्थिते नित्यं मातामहगृहे सुखम्।

पालयत्यवनिं राज्ञि यथावदखिलाभिमाम् ॥ २ ॥

जन्यत्रार्थं च पुत्राणां प्रत्यहं सह मन्त्रिभिः।

कृतमन्त्रे महाप्राज्ञे तज्ज्ञे दशरथे नृपे ॥ ३ ॥

कृतायां तीर्थयात्रायां रामो निजगृहे स्थितः ।

जगामानुदिनं कार्श्यं शरदीवामलं सरः ॥ ४ ॥

कुमारस्य विशालाक्षं पाण्डुतां मुखमाददे।

पाकफुल्लदलं शुक्लं सालिमालमिवाम्बुजम् ॥ ५ ॥

कपोलतलसंलीनपाणिः पद्मासनस्थितः।

चिन्तापरवशस्तूष्णीमव्यापारो बभूव ह ॥ ६ ॥

कृशाङ्गश्चिन्तया युक्तः खेदी परमदुर्मनाः ।

नोवाच कस्यचित्किंचिल्लिपिकर्मार्पितोपमः ॥ ७॥

खेदात्परिजनेनासौ प्रार्थ्यमानः पुनः पुनः।

चकाराह्निकमाचारं परिम्लानमुखाम्बुजः ॥ ८ ॥

एवंगुणविशिष्टं तं रामं गुणगणाकरम्।

आलोक्य भ्रातरावस्य तामेवाययतुर्दशाम् ॥ ९ ॥

तथा तेषु तनूजेषु खेदवत्सु कृशेषु च ।

सपत्नीको महीपालश्चिन्ताविवशतां ययौ ॥ १० ॥

का ते पुत्र घना चिन्तेत्येवं रामं पुनः पुनः।

अपृच्छत्स्निग्धया वाचा नैवाकथयदस्य सः ॥ ११ ॥

न किंचित्तात मे दुःखमित्युक्त्वा पितुरङ्कगः ।

रामो राजीवपत्राक्षस्तूष्णीमेव स्म तिष्ठति ॥ १२ ॥

ततो दशरथो राजा रामः किं खेदवानिति।

अपृच्छत्सर्वकार्यज्ञं वसिष्ठं वदतां वरम् ॥ १३ ॥

वशिष्ठ उवाच।

इत्युक्तश्चिन्तयित्वा स वसिष्ठमुनिना नृपः ।

अस्त्यत्र कारणं श्रीमन्मा राजन्दुःखमस्तु ते ॥ १४ ॥

कोपं विषादकलनां विततं च हर्षं नाल्पेन कारणवशेन वहन्ति सन्तः ।

सर्गेण संहृतिजवेन विना जगत्यां भूतानि भूप न महान्ति विकारवन्ति ॥ १५ ॥

1. Sage Valmiki said: When the scion of the Raghu dynasty, Rama, reached his sixteenth year, he was accompanied by his brothers, Shatrughna and Lakshmana.

2. Bharata, meanwhile, was happily residing in his maternal grandfather’s home, while King Dasharatha ruled the kingdom with due diligence and care.

3. The wise King Dasharatha, who was well-versed in statecraft, governed his sons' affairs daily with the counsel of his ministers.

4. After completing a pilgrimage, Rama remained in his residence, but day by day, he became more emaciated, like a clear lake shrinking in the autumn season.

5. The large-eyed prince’s face became pale, resembling a white lotus whose petals had fully blossomed.

6. Sitting motionless in a lotus posture, he rested his cheek upon his hand, deeply absorbed in thought, and engaged in no outward activity.

7. Worn thin by constant contemplation, he grew melancholy and withdrawn, resembling an artisan too absorbed in his work to interact with anyone.

8. Though repeatedly entreated by his attendants, he performed his daily routines listlessly, his face weary and joyless.

9. Seeing Rama, who was a repository of virtues, in such a state, his brothers too began to experience the same distress.

10. Witnessing his sons growing pale and weak from sorrow, the king, accompanied by his queens, fell into deep worry.

11. With a voice full of affection, he repeatedly asked, “My son, what troubles you so deeply?” Yet Rama gave no reply.

12. He simply responded, “Father, I have no sorrow,” and sat silently upon his father’s lap, his eyes resembling the petals of a lotus.

13. King Dasharatha, distressed, then turned to the revered sage Vasistha, the foremost of orators and knower of all duties, asking him why Rama was so sorrowful.

14. Sage Vasistha, after contemplating for a moment, replied, “O illustrious king, do not grieve. There is indeed a cause for this.”

15. “Great souls do not experience deep sorrow, anger, or intense joy due to trivial causes. In this world, profound transformations do not occur without fundamental forces such as creation and dissolution.”

Summary of Teachings in These Verses:

These verses from the Yoga Vashishta depict Rama’s early spiritual crisis. At the age of sixteen, despite living in comfort and prosperity, he begins to experience deep existential contemplation, leading to physical and emotional withdrawal. His father, King Dasharatha, deeply concerned, seeks guidance from Sage Vasistha. The sage reassures him that profound disturbances in great individuals are not caused by minor reasons but arise from deep-rooted spiritual or existential causes.

The verses highlight several key teachings:

1. The Nature of Existential Inquiry: 

Even amidst a life of luxury, Rama’s soul yearns for deeper understanding, demonstrating that true fulfillment does not come from material abundance but from inner realization.

2. The Significance of a Guru: King Dasharatha turns to Sage Vasistha for insight, emphasizing that wise counsel is essential in times of inner turmoil.

3. The Unshakable Mind of the Wise: Vasistha’s remark on the unshaken nature of great souls suggests that true transformation in life is not random but rooted in significant, underlying causes.

4. Early Signs of Dispassion: Rama's detachment from worldly pleasures foreshadows his deeper inquiry into the nature of existence, a fundamental theme of the Yoga Vashishta.

This passage marks the beginning of Rama’s philosophical journey, laying the foundation for the dialogue that follows, where he will express his doubts about the nature of life, suffering, and liberation.

End of Chapter 1.5

Chapter 1.4, Verses 1–12

Yoga Vashishtha 1.4.1–12

(Ram returns from Pilgrimage)

श्रीवाल्मीकिरुवाच ।

रामः पुष्पाञ्जलिव्रातैर्विकीर्णः पुरवासिभिः ।

प्रविवेश गृहं श्रीमाञ्जयन्तो विष्टपं यथा ॥ १ ॥

प्रणनामाथ पितरं वसिष्ठं भ्रातृबान्धवान् ।

ब्राह्मणान्कुलवृद्धांश्च राघवः प्रथमागतः ॥ २ ॥

सुहृद्भिर्भ्रातृभिश्चैव पित्रा द्विजगणेन च ।

मुहुरालिङ्गिताचारो राघवो न ममौ मुदा ॥ ३ ॥

तस्मिन्गृहे दाशरथेः प्रियप्रकथनैर्मिथः ।

जुघूर्णुर्मधुरैराशा मृदुवंशस्तनैरिव ॥ ४ ॥

बभूवाथ दिनान्यष्टौ रामागमन उत्सवः ।

सुखं मत्तजनोन्मुक्तकलकोलाहलाकुलः ॥ ५ ॥

उवास स सुखं गेहे ततः प्रभृति राघवः ।

वर्णयन्विविधाकारान्देशाचारानितस्ततः ॥ ६ ॥

प्रातरुत्थाय रामोऽसौ कृत्वा संध्यां यथाविधि ।

सभासंस्थं ददर्शेन्द्रसमं स्वपितरं तथा ॥ ७ ॥

कथाभिः सुविचित्राभिः स वसिष्ठादिभिः सह ।

स्थित्वा दिनचतुर्भागं ज्ञानगर्भाभिरादृतः ॥ ८ ॥

जगाम पित्रानुज्ञातो महत्या सेनयावृतः ।

वराहमहिषाकीर्णं वनमाखेटकेच्छया ॥ ९ ॥

तत आगत्य सदने कृत्वा स्नानादिकं क्रमम् ।

समित्रबान्धवो भुक्त्वा निनाय ससुहृन्निशाम् ॥ १० ॥

एवंप्रायदिनाचारो भ्रातृभ्यां सह राघवः ।

आगत्य तीर्थयात्रायाः समुवास पितुर्गृहे ॥ ११ ॥

नृपतिसंव्यवहारमनोज्ञया सुजनचेतसि चन्द्रिकयानया ।

परिनिनाय दिनानि स चेष्टया स्तुतसुधारसपेशलयाऽनघ ॥ १२ ॥

1. Maharshi Valmiki said: Rama, showered with floral offerings by the citizens, entered his home, shining like the victorious Indra entering his celestial abode.

2. Upon arrival, the noble Raghava first paid his respects to his father, Sage Vasishta, his brothers, relatives, the Brahmins, and the elders of his lineage.

3. Rama, who was well-versed in proper conduct, was repeatedly embraced by his well-wishers, brothers, father, and the group of Brahmins, yet he remained composed in his joy.

4. In the house of Dasharatha, the delightful conversations between Rama and his kin resonated in all directions, as melodious as the soft tunes from a gentle flute.

5. For eight days, the grand festival of Rama’s return continued, filling the city with joy, where the people, intoxicated with happiness, engaged in cheerful celebrations.

6. Thereafter, Rama resided happily in his home, narrating the diverse customs and traditions of different regions that he had observed during his travels.

7. Rising early in the morning, Rama performed his daily prayers and then proceeded to the royal assembly, where he saw his father seated, resembling the king of gods, Indra.

8. Engaging in captivating discussions with Sage Vasishta and other wise men, Rama spent a quarter of the day absorbed in discourses filled with deep knowledge.

9. With his father’s permission and accompanied by a grand army, Rama ventured into the forests, teeming with wild boars and buffaloes, seeking pleasure in hunting.

10. Returning to his residence, he followed the customary routine of bathing and other rituals. Then, in the company of his friends and relatives, he partook of his meal and spent the evening delighting in their companionship.

11. In this manner, Rama spent his days with his brothers, following a similar routine, residing in his father’s home after returning from his pilgrimage.

12. O Bharadwaja the sinless one! With his conduct becoming a prince, Rama passed his days with delight among the good men that surrounded him, in the manner that moon gladdens mankind with its soothing ambrosial beams.

Summary of Teachings

These verses from the Yoga Vashishta depict Rama’s return home after his travels and highlight his exemplary character. Rama’s humility and respect for elders, sages, and his kin reflect his deep-rooted dharma. His composed demeanor, despite receiving immense love and admiration, illustrates his mastery over emotions.

The grand celebration of his homecoming emphasizes the significance of joy shared with loved ones. Rama’s daily routine, including prayers, intellectual discussions, and physical activities like hunting, underscores the balanced life of a noble prince — one that harmonizes spiritual discipline, wisdom, duty, and recreation.

Through these verses, the text subtly introduces the concept of Self-Awareness and detachment. Despite engaging in worldly affairs, Rama remains internally balanced. His interactions with Sages and participation in philosophical discussions hint at his inquisitive mind, which later seeks deeper understanding, leading to the profound teachings of the Yoga Vashishta.

End of Chapter 1, Section 4

Chapter 1.3, Verses 32–42

Yoga Vashishtha 1.3.32–42

(Prince Rama's Pilgrimage)

नदीतीराणि पुण्यानि वनान्यायतनानि च।

जङ्गलानि जनान्तेषु तटान्यब्धिमहीभृताम् ॥ ३२ ॥

मन्दाकिनीमिन्दुनिभां कालिन्दीं चोत्पलामलाम् ।

सरस्वतीं शतद्रूं च चन्द्रभागामिरावतीम् ॥ ३३ ॥

वेणीं च कृष्णवेणीं च निर्विन्ध्यां सरयूं तथा ।

चर्मण्वतीं वितस्तां च विपाशां बाहुदामपि ॥ ३४ ॥

प्रयागं नैमिषं चैव धर्मारण्यं गयां तथा।

वाराणसीं श्रीगिरिं च केदारं पुष्करं तथा ॥ ३५ ॥

मानसं च क्रमसरस्तथैवोत्तरमानसम्।

वडवावदनं चैव तीर्थवृन्दं स सादरम् ॥ ३६ ॥

अग्नितीर्थं महातीर्थमिन्द्रद्युम्नसरस्तथा ।

सरांसि सरितश्चैव तथा नदह्रदावलीम् ॥ ३७ ॥

स्वामिनं कार्तिकेयं च शालग्रामं हरिं तथा ।

स्थानानि च चतुःषष्टिं हरेरथ हरस्य च ॥ ३८ ॥

नानाश्चर्यविचित्राणि चतुरब्धितटानि च।

विन्ध्यमन्दरकुञ्जांश्च कुलशैलस्थलानि च ॥ ३९ ॥

राजर्षीणां च महतां ब्रह्मर्षीणां तथैव च ।

देवानां ब्राह्मणानां चे पावनानाश्रमाञ्छुभान् ॥ ४० ॥

भूयोभूयः स बभ्राम भ्रातृभ्यां सह मानदः।

चतुर्ष्वपि दिगन्तेषु सर्वानेव महीतटान् ॥ ४१ ॥

अमरकिन्नरमानवमानितः समवलोक्य महीमखिलामिमाम् ।

उपययौ स्वगृहं रघुनन्दनो विहृतदिक् शिवलोकमिवेश्वरः ॥ ४२ ॥

32. He visited the sacred riverbanks, forests, and holy shrines, as well as the wilderness regions and the shores of the vast oceans and towering mountains.

33. He traveled to the celestial Mandakini River, which shines like the moon, to the Kalindi River with its pristine blue waters, and to the holy Saraswati, Shatadru, Chandrabhaga, and Iravati rivers.

34. He also visited the Veni and Krishna-Veni rivers, the Nirvindhya, and the sacred Sarayu, along with the Charmaṇvati, Vitasta, Vipasha, and many other rivers.

35. His journey led him to the sacred sites of Prayaga and Naimisha, to the holy forest of Dharma, and to the revered lands of Gaya, Varanasi, Shri Giri, Kedara, and Pushkara.

36. He visited the Manasa and Kramasara lakes, as well as the great northern Manasa lake. He also revered the fiery subterranean regions and the numerous sacred pilgrimage sites with devotion.

37. He paid homage at Agni Tirtha and Mahatirtha, visited the sacred Indradyumna Lake, and observed the numerous lakes, rivers, and vast collections of sacred water bodies.

38. He bowed to Lord Kartikeya's shrine, worshipped the sacred Shaligram, and revered Lord Hari. He also visited the sixty-four Divine abodes of both Lord Vishnu and Lord Shiva.

39. He witnessed many wondrous and mystical sites along the shores of the four great oceans. He traveled through the Vindhya and Mandara mountain groves and to the sacred regions of the Kulachala mountains.

40. He visited the holy hermitages of great Rajarshis and Brahmarshis, as well as the sacred ashrams of gods and Brahmins, which purified all who entered them.

41. The noble prince continued his journey across all four directions, traversing every region of the earth, accompanied by his brothers.

42. Honored by gods, celestial beings, and humans alike, he observed the entire world in all its splendor. Having traveled across all directions, the son of the Raghu finally returned home, much like Shiva returning to his Divine abode after witnessing the Universe.

Summary of Teachings in These Verses:

These verses describe an extensive pilgrimage undertaken by the noble prince, a journey through various sacred places, rivers, mountains, and revered ashrams. The narrative emphasizes:

1. The Importance of Pilgrimage: 

The journey across holy sites, rivers, and shrines highlights the significance of visiting spiritually potent places to purify the mind and soul. It reflects the ancient Indian tradition of pilgrimage as a means of attaining wisdom and spiritual upliftment.

2. Sacred Geography: 

The verses list many rivers, mountains, and tirthas (holy places) recognized in Hindu tradition. This indicates a deep reverence for Nature, where Divine presence is believed to manifest in sacred landscapes.

3. The Association with Righteousness (Dharma): 

By visiting these places, the prince demonstrates a commitment to dharma, recognizing the value of spiritual discipline, Devotion, and reverence for Sages and Divine Beings.

4. The Journey as Inner Transformation: 

The prince's travels symbolize an internal journey of Self-discovery, where the physical act of visiting these places parallels the inner pilgrimage toward Wisdom and Enlightenment.

5. Divine Recognition: 

The last verse compares the prince’s return to Shiva returning to his celestial abode. This suggests that, having seen the vast world, the prince has gained a profound understanding of life, akin to the Divine perspective of a Realized Sage or deity.

These verses, therefore, serve as both a geographical account and a metaphorical lesson on the path to enlightenment through experience, observation, and Devotion.

End of Chapter 1, Section 3

Chapter 1.3, Verses 17–31

Yoga Vashishtha 1.3.17–31

(Prince Ram's pilgrimage wish)

महर्षि वाल्मीकि उवाच।

भरद्वाज महाबुद्धे रामक्रममिमं शुभम्।

शृणु वक्ष्यामि तेनैव सर्वं ज्ञास्यसि सर्वदा ॥ १७ ॥

विद्यागृहाद्विनिष्क्रम्य रामो राजीवलोचनः ।

दिवसान्यनयद्गेहे लीलाभिरकुतोभयः ॥ १८ ॥

अथ गच्छति काले तु पालयत्यवनिं नृपे।

प्रजासु वीतशोकासु स्थितासु विगतज्वरम् ॥ १९ ॥

तीर्थपुण्याश्रमश्रेणीर्द्रष्टुमुत्कण्ठितं मनः ।

रामस्याभूद्भृशं तत्र कदाचिद्गुणशालिनः ॥ २० ॥

राघवश्चिन्तयित्वैवमुपेत्य चरणौ पितुः ।

हंसः पद्माविव नवौ जग्राह नखकेसरौ ॥ २१ ॥

श्रीराम उवाच ।

तीर्थानि देवसद्मानि वनान्यायतनानि च ।

द्रष्टुमुत्कण्ठितं तात ममेदं नाथ मानसम् ॥ २२ ॥

तदेतामर्थितां पूर्वां सफलां कर्तुमर्हसि।

न सोऽस्ति भुवने नाथ त्वया योऽर्थी न मानितः ॥ २३ ॥

इति संप्रार्थितो राजा वसिष्ठेन समं तदा।

विचार्यामुञ्चदेवैनं रामं प्रथममर्थिनम् ॥ २४ ॥

शुभे नक्षत्रदिवसे भ्रातृभ्यां सह राघवः।

मङ्गलालंकृतवपुः कृतस्वस्त्ययनो द्विजैः ॥ २५ ॥

वसिष्ठप्रहितैर्विप्रैः शास्त्रज्ञैश्च समन्वितः ।

स्निग्धैः कतिपयैरेव राजपुत्रवरैः सह ॥ २६ ॥

अम्बाभिर्विहिताशीभिरालिङ्ग्यालिङ्ग्य भूषितः ।

निरगात्स्वगृहात्तस्मात्तीर्थयात्रार्थमुद्यतः ॥ २७ ॥

निर्गतः स्वपुरात्पौरैस्तूर्यघोषेण वादितः ।

पीयमानः पुरस्त्रीणां नेत्रैर्भृङ्गौघभङ्गुरैः ॥ २८ ॥

ग्रामीणललनालोलहस्तपद्मापनोदितैः ।

लाजवर्षैर्विकीर्णात्मा हिमैरिव हिमाचलः ॥ २९ ॥

आवर्जयन्विप्रगणान्परिशृण्वन्प्रजाशिषः।

आलोकयन्दिगन्तांश्च परिचक्राम जाङ्गलान् ॥ ३० ॥

अथारभ्य स्वकात्तस्मात्क्रमात्कोशलमण्डलात्।

स्नानदानतपोध्यानपूर्वकं स ददर्श ह ॥ ३१ ॥

17. Maharshi Valmiki said: "O Bharadwaja, the one of great wisdom! Listen attentively as I narrate to you this auspicious course of events concerning Rama. By hearing this, you shall attain complete Knowledge at all times."

18. After completing his studies, Rama, whose eyes were like blooming lotuses, spent his days at home in playful activities, free from any fear or worry.

19. As time passed, when the king ruled the land with justice, and the people lived free from sorrow and suffering, Rama’s mind grew eager.

20. The virtuous Rama developed a deep yearning to visit sacred places, holy shrines, and the hermitages of revered sages.

21. Contemplating this desire, Rama approached his father, King Dasharatha, and reverently touched his feet, just as a swan grasps the fresh petals of a lotus.

22. Shri Rama spoke: "O father, my mind is filled with a deep longing to visit sacred pilgrimage sites, Divine abodes, forests, and holy sanctuaries."

23. "Therefore, please grant this long-cherished wish of mine. In this world, there is no supplicant who has ever approached you and been denied their request."

24. Thus, when the king was earnestly petitioned, he consulted with Sage Vashishta and, after due deliberation, granted Rama's request as the foremost petitioner.

25. On an auspicious day marked by favorable stars, Rama, adorned with sacred ornaments and having performed the necessary rites under the guidance of Brahmins, set forth with his brothers.

26. Accompanied by learned sages sent by Vashishta, along with a few affectionate royal companions, the best of the princes embarked on his journey.

27. He was blessed repeatedly by his mothers, who embraced him lovingly and adorned him with ornaments before he set out on his pilgrimage.

28. As Rama left the city, the citizens played musical instruments, and the women of the town gazed at him with admiration, their eyes trembling like swarms of bees drawn to a fragrant flower.

29. The rural maidens waved their lotus-like hands to bid him farewell, and showers of rice grains (a symbol of blessings) fell upon him, resembling snowfall on a Himalayan peak.

30. Rama proceeded joyfully, engaging in conversation with Brahmins, listening to the blessings of the people, and beholding the vast landscapes and distant horizons as he traveled through the wilderness.

31. Departing from the Kosala kingdom in a prescribed manner, he performed rituals of bathing, charity, penance, and meditation while observing various sacred sites along his journey. 

These verses describe the moment when Rama, after completing his education, embarks on a pilgrimage. The passage highlights the spiritual inclination of Rama, who, despite being a prince, seeks knowledge and Divine experience through sacred travel.

Key Themes and Teachings:

1. The Transition from Playfulness to Spiritual Inquiry:

Rama initially enjoys a carefree life, but as time passes, his mind turns toward a deeper yearning for spiritual exploration. This signifies the natural evolution of a seeker's journey — moving from worldly pleasures to higher wisdom.

2. The Role of a Benevolent Ruler:

King Dasharatha is portrayed as a just and compassionate ruler who considers the welfare of journey.

These verses describe the early stages of Rama’s journey of pilgrimage, which is a symbolic precursor to his deeper spiritual journey. The passage carries significant philosophical and ethical insights, emphasizing several key themes:

3. The Importance of Pilgrimage and Holy Sites

Rama, after completing his education, develops a strong yearning to visit sacred places and hermitages. This reflects a crucial idea in Vedic and yogic traditions: Tirtha-yatra 

(pilgrimage) is not just a physical journey but also a spiritual exercise, helping to purify the mind and elevate the soul. His desire to see these places is indicative of an inner calling toward wisdom and enlightenment.

4. Dharma of the King – Compassion and Generosity

Rama’s approach to his father, King Dasharatha, highlights the ideal qualities of a ruler. Dasharatha, representing a just and compassionate king, never denies a genuine request. This emphasizes the Vedic principle that a true leader should be responsive and generous to those who seek guidance or support. His immediate approval of Rama’s request signifies the role of a king in facilitating spiritual growth among his subjects, including his own children.

5. The Blessings of Elders and the Role of Gurus

Before departing, Rama receives the blessings of his mothers, brothers, and sages. This underscores the traditional value placed on receiving guidance and good wishes from elders and spiritual teachers before undertaking any significant journey — physical or metaphysical. The involvement of Sage Vashishta, who ensures that Brahmins accompany Rama, highlights the role of a guru in guiding a disciple toward higher realization.

6. A Journey Towards Inner Awakening

Rama’s travel through jungles, his interaction with Brahmins, and his reflections on the distant horizons signify more than just a physical movement — it represents his transition from the sheltered life of a prince to a path of deeper Self-Inquiry. The mention of bathing, charity, penance, and meditation indicates the discipline required for spiritual progress.

Philosophical Implications:

This section of the Yoga Vashishta subtly introduces the idea that life itself is a pilgrimage. The external journey of visiting sacred places mirrors an internal quest for truth. Rama, though still a prince, is beginning to step into the role of a seeker (sadhaka), foreshadowing the deeper philosophical discourses he will later engage in with Sage Vashishta. The passage teaches that true fulfillment does not lie in material pleasures but in seeking higher Wisdom and Self-Realization.

Chapter 1.3, Verses 9–16

Yoga Vashishtha 1.3.9–16

(True Knowledge)

वाल्मीकि उवाच।

क्षीणायां वासनायां तु चेतो गलति सत्वरम् ।

क्षीणायां शीतसंतत्यां ब्रह्मन्हिमकणो यथा ॥ ९ ॥

अयं वासनया देहो ध्रियते भूतपञ्जरः।

तनुनान्तर्निविष्टेन मुक्तौघस्तन्तुना यथा ॥ १० ॥

वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा ।

मलिना जन्मनो हेतुः शुद्धा जन्मविनाशिनी ॥ ११ ॥

अज्ञानसुघनाकारा घनाहंकारशालिनी ।

पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः ॥ १२ ॥

पुनर्जन्माङ्कुरं त्यक्त्वा स्थिता संभृष्टबीजवत् ।

देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते ॥ १३ ॥

अपुनर्जन्मकरणी जीवन्मुक्तेषु देहिषु।

वासना विद्यते शुद्धा देहे चक्र इव भ्रमः ॥ १४ ॥

ये शुद्धवासना भूयो न जन्मानर्थभाजनम्।

ज्ञातज्ञेयास्त उच्यन्ते जीवन्मुक्ता महाधियः ॥ १५ ॥

जीवन्मुक्तिपदं प्राप्तो यथा रामो महामतिः ।

तत्तेऽहं शृणु वक्ष्याभि जरामरणशान्तये ॥ १६ ॥

9. Sage Valmiki said: "When mental impressions (vāsanās) are weakened, the mind quickly dissolves, just as a drop of dew vanishes when exposed to the warmth of the sun."

10. "This body, a cage of elements, is sustained by mental impressions, just as a delicate fiber holds together a bundle of threads."

11. "Mental impressions are said to be of two kinds: Pure and impure. The impure ones lead to rebirth, while the Pure ones bring about Realization."

12. "The impure impressions are dense, steeped in ignorance, and deeply rooted in egoism. The wise describe them as the cause of repeated births."

13. "Those who have abandoned the seed of rebirth, like a well-cleansed seed that no longer sprouts, retain only those impressions necessary for bodily existence, which are called Pure."

14. "In Realized Beings who still possess a body, there remain only Pure impressions that do not cause rebirth, much like the illusion of movement in a spinning wheel."

15. "Those whose impressions are completely purified never become subject to birth and suffering again. Such enlightened beings, who have Realized both the Knower and the Known, are called jīvanmuktas (Realized while alive)."

16. "Listen as I explain how the great-minded Rāma attained the state of jīvanmukti (Realization while alive), which removes the afflictions of old age and death."

These verses from the Yoga Vashishta focus on the role of mental impressions (vāsanās) in the cycle of birth and death. The text explains that the mind dissolves when impressions are eradicated, leading to Realization. It uses metaphors such as dew evaporating under the sun and a thread holding a bundle together to illustrate the fragile yet binding nature of vāsanās.

The text categorizes vāsanās into two types: impure (malinā) and pure (śuddhā). Impure impressions, rooted in ignorance and ego, cause rebirth, while Pure impressions eliminate the cycle of birth and death. A person who has removed all impressions except those necessary for bodily sustenance is considered Realized while alive (jīvanmukta). The analogy of a purified seed that no longer sprouts signifies the irreversible state of enlightenment.

Even in a Realized Being, residual vāsanās persist but do not create bondage. These residual impressions are likened to the illusion of movement in a spinning wheel — present but without real consequence. The Highest State is reached when all impressions are purified, ensuring freedom from rebirth.

Finally, the text introduces the example of Rāma as an ideal jīvanmukta, whose Realization freed him from the suffering of aging and death. The upcoming teachings aim to explain this profound State of Realization.

Chapter 1.3, Verses 1–8

Yoga Vashishtha 1.3.1–8

(On True Knowledge) 

भरद्वाज उवाच ।

जीवन्मुक्तस्थितिं व्रह्मन्कृत्वा राघवमादितः ।

क्रमात्कथय मे नित्यं भविष्यामि सुखी यथा ॥ १ ॥

श्रीवाल्मीकिरुवाच ।

भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।

अपुनःस्मरणं मन्ये साधो विस्मरणं वरम् ॥ २ ॥

दृश्यात्यन्ताभावबोधं विना तन्नानुभूयते।

कदाचित्केनचिन्नाम स्वबोधोऽन्विष्यतामतः ॥ ३ ॥

स चेह संभवत्येव तदर्थमिदमाततम् ।

शास्त्रमाकर्णयसि चेत्तत्त्वमाप्स्यसि नान्यथा ॥ ४ ॥

जगद्भ्रमोऽयं दृश्योऽपि नास्त्येवेत्यनुभूयते ।

वर्णो व्योम्न इवाखेदाद्विचारेणामुनाऽनघ ॥ ५ ॥

दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनम् ।

संपन्नं चेत्तदुत्पन्ना परा निर्वाणनिर्वृतिः ॥ ६ ॥

अन्यथा शास्त्रगर्तेषु लुठतां भवतामिह ।

भवत्यकृत्रिमाज्ञानां कल्पैरपि न निर्वृतिः ॥ ७ ॥

अशेषेण परित्यागो वासनानां य उत्तमः।

मोक्षं इत्युच्यते ब्रह्मन्स एव विमलक्रमः ॥ ८ ॥

1. Bharadwaja said: "O Brahman! Kindly explain to me, step by step, how one can attain the state of a Jivanmukta (a liberated being while alive), so that I may always remain happy."

2. Sage Valmiki replied:"The illusion of this world arises like the color of the sky (which is actually colorless). Instead of remembering this illusion repeatedly, it is better to completely forget it, O noble one!"

3. "Without the Realization of the absolute nonexistence of the perceived world, True Knowledge cannot arise. 

Therefore, one must diligently seek Self-Knowledge."

4. "This Supreme Knowledge can indeed be attained in this very life. This is why these scriptures have been taught. If you listen to them attentively, you will Realize the Truth; otherwise, it will not be possible."

5. "Through deep contemplation, one Realizes that even though the world appears to exist, it does not truly exist — just as color appears in the sky but is not Real."

6. "By firmly understanding that the perceived world does not exist, the mind becomes free of its perceptions. When this purification of the mind is accomplished, Supreme Realization and perfect Peace are attained."

7. "Otherwise, if one remains entangled in the pits of scriptural interpretations without Direct Realization, Realization will never come — even after countless ages."

8. "The highest renunciation is the complete abandonment of all mental impressions (vasanas). O Brahman! This alone is called Moksha, and this alone is the Supreme Pure State."

These verses emphasize that Realization (Jivanmukti) is achieved by Realizing the illusory nature of the world and seeking Self-Knowledge. The illusion of the world is compared to the false appearance of color in the sky. True Realization arises only through deep meditation, not merely by intellectual understanding of scriptures. Renouncing all mental impressions (vasanas) leads to ultimate freedom. The path to liberation requires inner purification, and those who remain lost in theoretical knowledge without direct experience will never attain True Peace.

Chapter 1.2, Verses 20–31

Yoga Vashishtha 1.2.20–31

(Enquiry of Bharadwaj)

भरद्वाज उवाच।

मह्यं च भगवन्ब्रूहि कथं संसारसंकटे।

रामो व्यवहृतो ह्यस्मिन्भरतश्च महामनाः ॥ २० ॥

शत्रुघ्नो लक्ष्मणश्चापि सीता चापि यशस्विनी ।

रामानुयायिनस्ते वा मन्त्रिपुत्रा महाधियः ॥ २१ ॥

निर्दुःखितां यथैते नु प्राप्तास्तद्ब्रूहि मे स्फुटम् ।

तथैवाहं भविष्यामि ततो जनतया सह ॥ २२ ॥

वाल्मीकि उवाच।

भरद्वाजेन राजेन्द्र वदेत्युक्तोऽस्मि सादरम् ।

तदा कर्तुं विभोराज्ञामहं वक्तुं प्रवृत्तवान् ॥ २३ ॥

शृणु वत्स भरद्वाज यथापृष्टं वदामि ते।

श्रुतेन येन संमोहमलं दूरे करिष्यसि ॥ २४ ॥

तथा व्यवहर प्राज्ञ यथा व्यवहृतः सुखी ।

सर्वासंसक्तया बुद्ध्या रामो राजीवलोचनः ॥ २५ ॥

लक्ष्मणो भरतश्चैव शत्रुघ्नश्च महामनाः ।

कौसल्या च सुमित्रा च सीता दशरथस्तथा ॥ २६ ॥

कृतास्त्रश्चाऽविरोधश्च बोधपारमुपागताः ।

वसिष्ठो वामदेवश्च मन्त्रिणोऽष्टौ तथेतरे ॥ २७ ॥

कृतास्त्रश्चाऽविरोधश्च बोधपारमुपागताः ।

वसिष्ठो वामदेवश्च मन्त्रिणोऽष्टौ तथेतरे ॥ २७ ॥

धृष्टिर्जयन्तो भासश्च सत्यो विजय एव च ।

विभीषणः सुषेणश्च हनुमानिन्द्रजित्तथा ॥ २८ ॥

एतेऽष्टौ मन्त्रिणः प्रोक्ताः समनीरागचेतसः ।

जीवन्मुक्ता महात्मानो यथाप्राप्तानुवर्तिनः ॥ २९ ॥

एतैर्यथा हुतं दत्तं गृहीतमुषितं स्मृतम्।

तथा चेद्वर्तसे पुत्र मुक्त एवासि संकटात् ॥ ३० ॥

अपारसंसारसमुद्रपाती लब्ध्वा परां युक्तिमुदारसत्त्वः ।

न शोकमायाति न दैन्यमेति गतज्वरस्तिष्ठति नित्यतृप्तः ॥ ३१ ॥

Sage Bharadwaj said: "O Lord, please tell me how Rama, amidst the struggles of worldly existence, conducted himself, as did the noble Bharata." (1.2.20)

"How did Shatrughna, Lakshmana, and the illustrious Sita, along with Rama’s devoted companions and the wise sons of ministers, conduct themselves?" (1.2.21)

"Tell me clearly how they attained a state free from suffering so that I too may follow the same path along with the people." (1.2.22)

Sage Valmiki said: "O King, when Bharadwaja asked me with reverence, I was instructed by the Supreme Lord to respond, and thus I began to speak." (1.2.23)

"Listen, dear Bharadwaja, as I narrate what you have asked. By hearing this, you will completely dispel all delusion." (1.2.24)

"A wise person should conduct himself in the same way that Rama, the lotus-eyed one, did — with a mind free from all attachments, thereby attaining happiness." (1.2.25)

"The same was true for Lakshmana, Bharata, and the noble Shatrughna, as well as Queen Kausalya, Sumitra, Sita, and King Dasharatha." (1.2.26)

"All of them, being well-trained in weapons and free from conflicts, attained the Highest Realization. So did the sages Vashishta and Vamadeva, along with eight other ministers." (1.2.27)

"The eight ministers included Dhrishti, Jayanta, Bhasa, Satya, Vijaya, Vibhishana, Sushena, Hanuman, and Indrajit." (1.2.28)

" These eight ministers were free from passions, were great souls liberated while still living, and followed their destined course with equanimity." (1.2.29)

"If you conduct yourself in the same way they offered, received, remembered, and lived, O son, you shall surely be free from suffering." (1.2.30)

"One who attains Supreme Wisdom and transcends the vast ocean of worldly existence neither experiences sorrow nor falls into despair. Having overcome all afflictions, he remains eternally content." (1.2.31)

The verses from the Yoga Vashishta (1.2.20–31) emphasize the path to liberation through wisdom, detachment, and right conduct. The key teachings are:

1. Role Models in Liberation – Rama, his family, and his close associates achieved a state free from suffering by following a path of wisdom and detachment. Their lives serve as examples for seekers.

2. Detachment and Equanimity – True happiness comes from living with an unattached mind. Rama and others maintained peace by not clinging to worldly joys or sorrows.

3. Wisdom as the Key to Freedom – Hearing and understanding the truth dispels delusion and leads to a state of liberation while still living (Jivanmukti).

4. Living in Alignment with Dharma – The wise, including sages and ministers, lived righteously, engaging in worldly duties without attachment, thus attaining peace.

5. The Path to Liberation – By following the conduct of the enlightened ones—acting without attachment, accepting life with wisdom, and remaining undisturbed—one transcends suffering and attains eternal contentment.

Overall, these verses highlight how wisdom, detachment, and right conduct lead to Inner Peace and liberation from worldly struggles.

Chapter 1.2, Verses 8–19

Yoga Vashishta 1.2.8–19

(Lord Brahma's Behest)

भरद्वाज उवाच ।

भगवन्भूतभव्येश वरोऽयं मेऽद्य रोचते।

येनेयं जनता दुःखान्मुच्यते तदुदाहर ॥ ८ ॥, 

श्रीब्रह्मोवाच ।

गुरुं वाल्मीकिमत्राशु प्रार्थयस्व प्रयत्नतः।

तेनेदं यत्समारब्धं रामायणमनिन्दितम् ॥ ९ ॥

तस्मिञ्छ्रुते नरो मोहात्समग्रात्संतरिष्यति ।

सेतुनेवाम्बुधेः पारमपारगुणशालिना ॥ १० ॥

श्रीवाल्मीकिरुवाच ।

इत्युक्त्वा स भरद्वाजं परमेष्ठी मदाश्रमम् ।

अभ्यागच्छत्समं तेन भरद्वाजेन भूतकृत् ॥ ११ ॥

तूर्णं संपूजितो देवः सोऽर्घ्यपाद्यादिना मया ।

अवोचन्मां महासत्त्वः सर्वभूतहिते रतः ॥ १२ ॥

रामस्वभावकथनादस्माद्वरमुने त्वया।

नोद्वेगात्स परित्याज्य आसमाप्तेरनिन्दितात् ॥ १३ ॥ 

ग्रन्थेनानेन लोकोऽयमस्मात्संसारसंकटात् ।

समुत्तरिष्यति क्षिप्रं पोतेनेवाशु सागरात् ॥ १४ ॥

वक्तुं तदेवमेवार्थमहमागतवानयम् ।

कुरु लोकहितार्थं त्वं शास्त्रमित्युक्तवानजः ॥ १५ ॥

मम पुण्याश्रमात्तस्मात्क्षणादन्तर्द्धिमागतः ।

मुहूर्ताभ्युत्थितः प्रोच्चैस्तरङ्ग इव वारिणः ॥ १६ ॥

तस्मिन्प्रयाते भगवत्यहं विस्मयमागतः ।

पुनस्तत्र भरद्वाजमपृच्छं स्वस्थया धिया ॥ १७ ॥

किमेतद्ब्रह्मणा प्रोक्तं भरद्वाज वदाशु मे।

इत्युक्तेन पुनः प्रोक्तं भरद्वाजेन तेन मे ॥ १८ ॥

भरद्वाज उवाच ।

एतदुक्तं भगवता यथा रामायणं कुरु।

सर्वलोकहितार्थाय संसारार्णवतारकम् ॥ १९ ॥

Bharadvāja said: "O Lord of all that exists and will exist, today I wish for a boon. Please tell me that by which people can be liberated from suffering." (1.2.8)

Lord Brahmā said: " Go quickly and respectfully approach Sage Vālmīki, for he has composed the great and flawless Rāmāyaṇa." (1.2.9)

"Upon hearing it in full, a person will cross beyond delusion, just as one crosses the ocean using a bridge built by the virtuous." (1.2.10)

Sage Vālmīki said: "Having spoken thus to Bharadvāja, the Great Lord Brahmā arrived at my hermitage along with him." (1.2.11)

"Quickly, I worshipped that Divine Being with offerings of water and other respects. Then, that great soul, ever engaged in the welfare of all beings, spoke to me." (1.2.12)

"O noble Sage, you must narrate the Nature of Rāma without hesitation and should not abandon this task until it is completed." (1.2.13)

"By means of this scripture, people will quickly cross over the perilous ocean of worldly existence, just as one crosses the sea in a boat." (1.2.14)

"I have come here to instruct you on this very purpose. Therefore, for the welfare of the world, compose this scripture, said Brahmā." (1.2.15)

"From my sacred hermitage, he instantly disappeared, like a wave that rises in water for a moment and then vanishes." (1.2.16)

"When that Divine Being had departed, I was filled with wonder. Then, with a calm mind, I turned to Bharadvāja and questioned him again." (1.2.17)

"What did Lord Brahmā instruct just now, O Bharadvāja? Please tell me. Thus, questioned by me, Bharadvāja again narrated what was spoken." (1.2.18)

Bharadvāja said: "The Divine bei6ng instructed you to compose the Rāmāyaṇa for the benefit of all beings, as a means to cross the ocean of worldly Existence." (1.2.19)

This passage describes the Divine origin of the Rāmāyaṇa as instructed by Lord Brahmā to Sage Vālmīki. It highlights the power of sacred texts in helping individuals transcend suffering and reach Enlightenment. 

Chapter 1.2, Verses 1–7

Yoga Vashishta 1.2.1–7

(Eligibility criteria for seekers of Realization)

दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः ।

यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः ॥ १ ॥

वाल्मीकिरुवाच ।

अहं बद्धो विमुक्तः स्यामिति यस्यास्ति निश्चयः ।

नात्यन्तमज्ञो नोत ज्ञः सोऽस्मिञ्छास्त्रेऽधिकारवान् ॥ २ ॥

कथोपायान्विचार्यादौ मोक्षोपायानिमानथ ।

यो विचारयति प्राज्ञो न स भूयोऽभिजायते ॥ ३ ॥

अस्मिन्रामायणे रामकथोपायान्महाबलान् ।

एतांस्तु प्रथमं कृत्वा पुराहमरिमर्दन ॥ ४ ॥

शिष्यायास्मि विनीताय भरद्वाजाय धीमते ।

एकाग्रो दत्तवांस्तस्मै मणिमब्धिरिवार्थिने ॥ ५ ॥

तत एते कथोपाया भरद्वाजेन धीमता।

कस्मिंश्चिन्मेरुगहने ब्रह्मणोऽग्र उदाहृताः ॥ ६ ॥

अथास्य तुष्टो भगवान्ब्रह्मा लोकपितामहः ।

वरं पुत्र गृहाणेति तमुवाच महाशयः ॥ ७ ॥

1. "In the heavens, on the earth, in the sky, both inside and outside of me, pervades the all-pervasive Essence of Light. Salutations to that Supreme Self, which shines as the Illuminator of all."

2. Valmiki said: "One who has the firm conviction — ‘I am bound, and I seek Realization’ —Such a person, neither completely ignorant nor a complete Knower, is eligible for this scripture."

3. "A wise person, after carefully analyzing the means of Realization in the beginning, who then contemplates these paths, does not take birth again."

4. "In this Ramayana, the powerful paths related to Rama’s Wisdom were first established, by me, long ago, O destroyer of enemies!"

5. "To my humble and intelligent disciple Bharadwaja, I gave this Knowledge with one-pointed focus, just as the ocean gives a jewel to a seeker."

6. "Then, these paths of wisdom were spoken by the intelligent Bharadwaja, at the peak of  Meru mountain, as proclaimed by Brahma himself."

7. "Then, pleased with him, the blessed Brahma, the grandsire of the worlds, spoke to him and said, ‘O son, receive a boon.’"

These verses from Yoga Vashishta (1.2.1–7) set the stage for the discourse by invoking the all-pervasive Supreme Self and introducing the eligibility criteria for seekers of Realization. Valmiki explains that only those with a balanced level of knowledge — neither entirely ignorant nor fully enlightened — are fit to study this scripture. The importance of contemplating the means to Realization is emphasized, ensuring that True Wisdom prevents rebirth. Valmiki narrates how he originally composed these teachings and passed them to his disciple, Bharadwaja, with deep focus, likening it to the ocean granting a jewel to a seeker. These teachings were then further elaborated upon in a sacred location on Mount Meru, as revealed by Brahma himself. Finally, Brahma, pleased with Bharadwaja’s devotion, offers him a boon, signifying Divine approval of the Wisdom being transmitted.

Chapter 1.1, Verses 61–66

Yoga Vāsiṣṭha 1.1.61–66

(Lord Vishnu's other curses) 

Verse 1.1.61:

भृगुर्भार्यां हतां दृष्ट्वा ह्युवाच क्रोधमूर्च्छितः ।

विष्णो तवापि भार्याया वियोगो हि भविष्यति ॥ ६१ ॥

Verse 1.1.62

वृन्दया शापितो विष्णुश्छलनं यत्त्वया कृतम् ।

अतस्त्वं स्त्रीवियोगं तु वचनान्मम यास्यसि ॥ ६२ ॥

Verse 1.1.63:

भार्या हि देवदत्तस्य पयोष्णीतीरसँस्थिता ।

नृसिंहवेषधृग्विष्णुं दृष्ट्वा पञ्चत्वमागता ॥ ६३ ॥

Verse 1.1.64:

तेन शप्तो हि नृहरिर्दुःखार्तः स्त्रीवियोगतः ।

तवापि भार्यया सार्धं वियोगो हि भविष्यति ॥ ६४ ॥

Verse 1.1.65:

भृगुणैवं कुमारेण शापितो देवशर्मणा।

वृन्दया शापितो विष्णुस्तेन मानुष्यतां गतः ॥ ६५ ॥

Verse 1.1.66:

एतत्ते कथितं सर्वे शापव्याजस्य कारणम् ।

इदानीं वच्मि तत्सर्वे सावधानमतिः शृणु ॥ ६६ ॥

"Seeing his wife slain (when she tried to shelter asuras being pursued by Lord Vishnu), Bhrigu, overwhelmed with anger, said: 'Vishnu, you too shall experience the separation from your wife.'" (1.1.61)

"Vishnu was cursed by Vrinda (wife of Asura king Jalandhar) for the deceit you have committed (Lord Vishnu impersonated her Asura husband to break her pativrata vow that was protecting her husband). Therefore, by my words, you shall undergo separation from your wife." (1.1.62)

"Devadatta's wife, residing on the banks of the Payoṣṇī river, upon seeing Lord Vishnu in the fierce form of Narasiṃha, met her demise." (1.1.63)

"Thus, Narasiṃha (Vishnu), afflicted by sorrow due to the separation from his consort, was cursed. You too shall experience separation from your wife." (1.1.64)

"Thus, Vishnu was cursed by Bhrigu, the young Devadutt, and Vrinda, leading him to take human form." (1.1.65)

"Thus, I have narrated to you all the reasons behind these curses. Now, listen attentively as I tell you everything." (1.1.66)

These verses highlight the intricate narratives involving curses and their profound implications, underscoring the themes of karma and destiny even for gods in heaven, prevalent in Hindu philosophy.

End of Section–1 of Chapter–1

Chapter 1.1, Verses 52–60

Yoga Vashishtha 1.1.52–60

(The curse on Lord Vishnu)

वाल्मीकिरुवाच ।

श्रृणु राजन्प्रवक्ष्यामि रामायणमखण्डितम् ।

श्रुत्वावधार्य यत्नेन जीवन्मुक्तो भविष्यसि ॥ ५२ ॥

वसिष्ठरामसंवादं मोक्षोपायकथां शुभाम ।

ज्ञातस्वभावो राजेन्द्र वदामि श्रूयतां बुध ॥ ५३ ॥

राजोवाच ।

को रामः कीदृशः कस्य बद्धो वा मुक्त एव वा ।

एतन्मे निश्चितं ब्रूहि ज्ञानं तत्त्वविदां वर ॥ ५४ ॥

वाल्मीकिरुवाच ।

शापव्याजवशादेव राजवेषधरो हरिः।

आहृताज्ञानसंपन्नः किंचिज्ज्ञोऽसौ भवत्प्रभुः ॥ ५५ ॥

Valmiki said: "O King, listen attentively as I narrate the unbroken Ramayana (the story of Rama). By hearing and carefully contemplating it, you shall attain Jivanmukti (liberation while living). (1.1.52)"

"The dialogue between Vasishta and Rama contains the auspicious discourse on the means of liberation (moksha).

O King of rulers, having realized its true nature, I shall now speak - listen carefully, O Wise One.(1.1.53)"

The King asked:"Who is Rama? What is his nature? To whom does he belong? Is he bound or already liberated? O best among the knowers of Truth, please tell me with certainty this Knowledge of the Absolute. (1.1.54)"

Valmiki replied: "By the pretext of a curse (shāpa), Hari (Vishnu) himself has assumed the form of a king (Rama). Though appearing with acquired ignorance (ajñāna), he is actually the Supreme Lord, possessing only partial (worldly) knowledge. (1.1.55)"

These verses introduce the essence of the Yoga Vashishta, where Sage Valmiki prepares an enquirer for the profound dialogue between Rama and Vasishta, which aims to reveal the path to Self-Realization.

राजोवाच ।

चिदानन्दस्वरूपे हि रामे चैतन्यविग्रहे।

शापस्य कारणं ब्रूहि कः शप्ता चेति मे वद ॥ ५६ ॥

वाल्मीकिरुवाच ।

सनत्कुमारो निष्काम अवसद्ब्रह्मसद्मनि ।

वैकुण्ठादागतो विष्णुस्त्रैलोक्याधिपतिः प्रभुः ॥ ५७॥

ब्रह्मणा पूजितस्तत्र सल्यलोकनिवासिभिः ।

विना कुमारं तं दृष्ट्रा ह्युवाच प्रभुरीश्वरः ॥ ५८ ॥

सनत्कुमार स्तब्धोऽसि निष्कामो गर्वचेष्टया ।

अतस्त्वं भव कामार्तः शरजन्मेति नामतः ॥ ५९ ॥

तेनापि शापितो विष्णुः सर्वज्ञत्वं तवास्ति यत् ।

किंचित्कालं हि तत्त्यक्त्वा त्वमज्ञानी भविष्यसि ॥ ६० ॥

The King asked: "If Rama is of the Nature of Pure Consciousness and Bliss, if he is the embodiment of Supreme Awareness, then what was the reason for his curse? Who cursed him? Please tell me. (1.1.56)"

Valmiki replied: "Sanatkumara, who was free from desires, resided in the abode of Brahman. At that time, Vishnu, the Lord of the three worlds, came from Vaikuntha. (1.1.57)"

"Brahma and the Divine beings residing in higher realms worshipped Vishnu, but when Vishnu did not see Sanatkumara there, the Supreme Lord (Ishvara) spoke thus. (1.1.58)"

"‘Sanatkumara, you remain unmoving, detached and dispassionate, but with an air of pride. Therefore, you shall be born as one afflicted by desire,

And be known by the name Sharajanma.’ (1.1.59)"

"In return, Sanatkumara also cursed Vishnu, saying: ‘Though you are omniscient, for a brief period, you shall abandon that omniscience and experience ignorance.’ (1.1.60)"

These verses narrate the mutual curses exchanged between 

Sanatkumara and Vishnu, explaining why Vishnu 

(as Rama) assumes a human form with partial ignorance. 

This passage highlights the philosophical interplay of Divine play (Lila), karma, and the concept of Divine incarnation in the Yoga Vashishta.

Chapter 1.1, Verses 40–51

योगवशिष्ठ १.१.४०–५१

इति श्रुत्वा वचो भद्रे स राजा प्रत्यभाषत ।

राजोवाच ।

नेच्छामि देवदूताहं स्वर्गमीदृग्विधं फलम् ॥ ४० ॥

अतः परं महोग्रं च तपः कृत्वा कलेवरम्।

त्यक्ष्याम्यहमशुद्धं हि जीर्णां त्वचमिवोरगः ॥ ४१ ॥

देवदूत विमानेदं गृहीत्वा त्वं यथागतः।

तथा गच्छ महेन्द्रस्य संनिधौ त्वं नमोऽस्तु ते ॥ ४२ ॥

देवदूत उवाच ।

इत्युक्तोऽहं गतो भद्रे शक्रस्याग्रे निवेदितुम ।

यथावृत्तं निवेद्याथ महदाश्चर्यतां गतः ॥ ४३ ॥

इन्द्र उवाच ।

पुनः प्राह महेन्द्रो मां श्लक्ष्णं मधुरया गिरा ।

दूत गच्छ पुनस्तत्र तं राजानं नयाश्रमम् ॥ ४४ ॥

वाल्मीकेर्ज्ञाततत्त्वस्य स्वबोधार्थं विरागिणम् ।

संदेशं मम वाल्मीकेर्महर्षेस्त्वं निवेदय ॥ ४५ ॥

(४०) हे महानुभाव, इन वचनों को सुनकर राजा ने उत्तर दियाः "हे देवदूत! मैं अपने कर्मों के फलस्वरूप ऐसे स्वर्ग की कामना नहीं करता।"

(४१) "इसके स्थान पर मैं घोर तप करूँगा। तत्पश्चात् मैं इस अपवित्र शरीर को त्याग दूँगा, जैसे सर्प अपनी जीर्ण त्वचा को त्याग देता है।"

(४२) "हे देवदूत! इस दिव्य रथ को लेकर जिस प्रकार आये थे, उसी प्रकार लौट जाओ। देवताओं के स्वामी इन्द्र के पास जाओ। तुम्हें मेरा नमस्कार है!"

(४३) देवदूत बोलाः "हे महानुभाव, इस प्रकार कहकर मैं इन्द्र के पास गया और जो कुछ हुआ था, उसे सब कुछ बता दिया। यह सुनकर वे बड़े आश्चर्य से भर गये।"

 (४४) देवदूत ने कहा: "तब महेंद्र (इंद्र) ने मुझसे फिर से मधुर और मधुर वाणी में कहा: 'दूत, उस राजा के पास फिर से जाओ और उसे आश्रम में ले जाओ।"

(४५) "सत्य के ज्ञाता ऋषि वाल्मीकि को मेरा संदेश दो कि जो राजा आत्म-साक्षात्कार चाहता है और सांसारिक सुखों से विरक्त है, उसे परम ज्ञान प्राप्त करने के लिए उनसे मार्गदर्शन प्राप्त हो।"

इन श्लोकों में राजा द्वारा त्याग और आध्यात्मिक ज्ञान के पक्ष में स्वर्गीय सुखों को अस्वीकार करने का वर्णन किया गया है। राजा की ईमानदारी को पहचानते हुए इंद्र ने अपने दूत को राजा को उच्च ज्ञान के लिए ऋषि वाल्मीकि के पास ले जाने का निर्देश दिया।

महर्षे त्वं विनीताय राज्ञेऽस्मै वीतरागिणे ।

नस्वर्गमिच्छते तत्त्वं प्रबोधय महामुने ॥ ४६।।

तेन संसारदुःखार्तो मोक्षमेष्यति च क्रमात् ।

इत्युक्त्वा देवराजेन प्रेषितोऽहं तदन्तिके ॥ ४७।।

मयागत्य पुनस्तत्र राजा वल्मीकजन्मने।

निवेदितो महेन्द्रस्य राज्ञा मोक्षस्य साधनम् ॥४८।।

ततो वल्मीकजन्मासौ राजानं समपृच्छत ।

अनामयमतिप्रीत्या कुशलप्रश्नवार्तया ॥४९।।

राजोवाच ।

भगवन्धर्मतत्त्वज्ञ ज्ञातज्ञेय विदांवर।

कृतार्थोऽहं भवद्दृष्ट्या तदेव कुशलं मम ॥५०।।

भगवन्प्रष्टुमिच्छामि तदविघ्नेन मे वद।

संसारबन्धदुःखार्तेः कथं मुञ्चामि तद्वद ॥५१।।

(४६) "हे महामुनि! इस विनम्र और वैरागी राजा को ज्ञान दीजिए, जो स्वर्ग की नहीं, अपितु परम सत्य की खोज में है।"

(४७) "आपके उपदेशों से यह धीरे-धीरे सांसारिक जीवन के दुखों से मुक्ति प्राप्त करेगा। इस प्रकार इन्द्र की आज्ञा से मैं इस कार्य को पूरा करने के लिए यहाँ आया हूँ।"

(४८) "पहुँचकर मैंने राजा को इन्द्र का आदेश सुनाया और मोक्ष प्राप्ति के उपाय बताए।"

(४९) "इसके बाद प्रेम और करुणा से परिपूर्ण ऋषि वाल्मीकि ने स्नेहपूर्ण शब्दों में राजा का कुशलक्षेम पूछा।"

(५०) "राजा ने उत्तर दिया: 'हे पूज्य ऋषि, धर्म के सार को जानने वाले, बुद्धिमानों में श्रेष्ठ! मैं आपके दर्शन मात्र से अपने को तृप्त मानता हूँ, और यही मेरा कल्याण है।'"

(५१) "हे पूज्य! मैं आपसे कुछ पूछना चाहता हूँ। कृपया मुझे बिना किसी बाधा के बताएँ: मैं इस सांसारिक अस्तित्व में बंधन के दुख से कैसे मुक्त हो सकता हूँ?"

ये श्लोक योग वशिष्ठ की शिक्षाओं के सार को दर्शाते हैं, जहाँ नायक राजा राम को ऋषि वशिष्ठ द्वारा दिव्य हस्तक्षेप द्वारा आत्मसाक्षात्कार की ओर निर्देशित किया जा रहा है।

Chapter 1.1, Verses 36–39

Yoga Vāsiṣṭha 1.1.36–39 

(nuances of heavenly pleasures and their inherent limitations) 

Verse 1.1.36:

दूत उवाच । 

स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमं सुखम् । 

उत्तमेन तु पुण्येन प्राप्नोति स्वर्गमुत्तमम् ॥ ३६ ॥

"In heaven, through the accumulation of merit, Supreme happiness is enjoyed. With excellent merit, one attains the highest heaven."

This verse highlights the correlation between accumulated merit (puṇya) and the quality of happiness experienced in heaven (svarga). It suggests that the Supreme Bliss of heaven is a direct result of one's virtuous actions. The "excellent merit" refers to deeds performed with utmost righteousness and selflessness, leading to the attainment of the highest realms of heaven.

However, this verse also subtly implies the conditional nature of heavenly pleasures. Since these pleasures are contingent upon accumulated merit, they are inherently transient. Once the merit is exhausted, the individual must return to the earthly realm, indicating that heavenly bliss is not eternal but subject to the law of karma.

Verse 1.1.37:

मध्यमेन तथा मध्यः स्वर्गो भवति नान्यथा । 

कनिष्ठेन तु पुण्येन स्वर्गो भवति तादृशः ॥ ३७ ॥

"With moderate merit, one attains a middling heaven; with lesser merit, a corresponding heaven is attained."

This verse elaborates on the gradation of heavenly realms based on the quality and quantity of one's merit. A moderate accumulation of virtuous deeds leads to a moderate heavenly experience, while lesser merit results in a correspondingly lower heavenly realm.

The verse underscores the principle of proportionality in the cosmic order, where the outcomes in the afterlife are directly proportional to one's actions. It reinforces the idea that not all heavenly experiences are equal; they vary in accordance with the individual's moral and ethical conduct during their earthly life.

Verse 1.1.38:

परोत्कर्षासहिष्णुत्वं स्पर्धा चैव समैश्च तैः । 

कनिष्ठेषु च संतोषो यावत्पुण्यक्षयो भवेत् ॥ ३८ ॥

"Intolerance of others' excellence and rivalry with equals occur; contentment with inferiors lasts until the exhaustion of merit."

This verse addresses the psychological states prevalent among beings in heaven. It points out that even in heavenly realms, individuals may experience jealousy towards those superior, rivalry with equals, and contentment when comparing themselves to inferiors.

The verse reveals that such emotions are not confined to the earthly plane but persist in higher realms, highlighting the imperfections inherent in all planes of existence bound by karma. It suggests that as long as one's merit lasts, these comparative attitudes continue, indicating that true liberation lies beyond such transient states.

Verse 1.1.39:

क्षीणे पुण्ये विशन्त्येतं मर्त्यलोकं च मानवाः । 

इत्यादिगुणदोषाश्च स्वर्गे राजन्नवस्थिताः ॥ ३९ ॥

"When merit is exhausted, humans return to this mortal world. Such qualities and defects exist in heaven, O King."

This verse concludes the discussion by emphasizing the temporary nature of heavenly existence. Once the accumulated merit depletes, souls must return to the mortal realm, subject to the cycle of birth and death. It also acknowledges that both virtues and flaws are present in heaven, indicating that heavenly realms are not free from imperfections.

The verse serves as a reminder that ultimate liberation (moksha) cannot be attained through heavenly pleasures alone, as they are ephemeral and intertwined with inherent limitations. True freedom lies beyond the cyclical existence of merit and demerit, in the realization of the self's eternal nature.

Comparison with Vedic Verses

Similar themes are echoed in Vedic literature, emphasizing the transient nature of heavenly pleasures and the importance of seeking Higher Knowledge:

Katha Upanishad 1.2.10:

न साम्परायः प्रतिभाति बालं प्रमाद्यन्तं वित्तमोहेन मूढम् । 

अयं लोको नास्ति पर इति मानी पुनः पुनर्वशमापद्यते मे ॥

"The hereafter never reveals itself to the childish (careless) person who is deluded by the glamour of wealth. 'This world alone is, there is no other' —thinking thus, he falls under my sway again and again."

Mundaka Upanishad 1.2.10:

परीक्ष्य लोकान्कर्मचितान्ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥

"Having examined the worlds that are gained by actions, a Brahmana should develop dispassion. The uncreated (Eternal) cannot be attained by the created (actions). To know that, he should go, with sacrificial fuel in hand, to a teacher who is learned and established in Brahman."

Both verses highlight the limitations of worldly AND heavenly pursuits. The Katha Upanishad warns against being deluded by material wealth and neglecting the afterlife, leading to repeated cycles of birth and death. The Mundaka Upanishad verse emphasizes that mere actions, even meritorious ones, cannot lead to the Ultimate Goal — Self-Realization. Instead, one must seek a Realized Teacher and cultivate True Wisdom beyond material and celestial gains.

Conclusion:

The Yoga Vāsiṣṭha verses (1.1.36–39) provide a nuanced understanding of heavenly existence. While they acknowledge the joys of svarga, they also highlight its limitations — impermanence, egoic negativity and competition, and ultimate return to the mortal world. In contrast, the Upanishadic verses reinforce the idea that Realization is beyond mere good deeds; it requires Transcendental Wisdom. Together, these texts guide seekers toward a deeper Realization: svarga is but a temporary phase, whereas True Bliss lies in Spiritual Enlightenment and Realization.

Chapter 1.1, Verses 28–35

Yoga Vashishta 1.1.28–35

(King Arishtanemi)

Verse 1.1.28:

इत्यहं देवराजेन सुभ्रूराज्ञापितस्तदा।

दूत त्वं तत्र गच्छाशु गृहीत्वेदं विमानकम् ॥ २८ ॥

Thus, I was commanded by Indra, the King of the gods, "O Divine messenger, go there quickly, taking this celestial chariot.”

Verse 1.1.29:

अप्सरोगणसंयुक्तं नानावादित्रशोभितम् ।

गन्धर्वसिद्धयक्षैश्च किन्नराद्यैश्च शोभितम् ॥ २९ ॥

"This chariot was adorned with celestial nymphs (Apsaras) and embellished with various musical instruments. It was also surrounded by Gandharvas, Siddhas, Yakshas, and Kinnaras, making it splendid."

Verse 1.1.30:

तालवेणुमृदङ्गादि पर्वते गन्धमादने।

नानावृक्षसमाकीर्णे गत्वा तस्मिन्गिरौ शुभे ॥ ३० ॥

"On the Gandhamādana mountain, resonating with the sounds of cymbals, flutes, and drums, and covered with various trees, go to that auspicious peak."

Verse 1.1.31:

अरिष्टनेमिं राजानं दूतारोप्य विमानके।

आनय स्वर्गभोगाय नगरीममरावतीम् ॥ ३१ ॥

"Bring King Arishtanemi onto this celestial chariot, and take him to Amaravati, the heavenly city, so that he may enjoy the pleasures of paradise."

These verses (1.1.28-32) depict a Divine messenger being instructed by Indra to escort King Arishtanemi to heaven. 

The imagery suggests a grand celestial vehicle, decorated with Divine beings and heavenly music, emphasizing the grandeur of the Divine realm. This passage echoes themes found in various Hindu texts, where sages and kings are sometimes invited to the Higher realms based on their virtues and deeds.

Verse 1.1.32:

दूत उवाच ।

इत्याज्ञां प्राप्य शक्रस्य गृहीत्वा तद्विमानकम् ।

सर्वोपस्करसंयुक्तं तस्मिन्नद्रावहं ययौ ॥ ३२ ॥

The messenger said: "Having received this command from Indra, I took that celestial chariot, fully equipped with all divine accessories, and proceeded to that mountain."

Verse 1.1.33:

आगत्य पर्वते तस्मिन्राज्ञो गत्वाऽऽश्रमं मया ।

निवेदिता महेन्द्रस्य सर्वाज्ञाऽरिष्टनेमये ॥ ३३ ॥

"Arriving at that mountain, I went to the king’s hermitage and conveyed Indra’s command in full to Arishtanemi."

Verse 1.1.34:

इति मद्वचनं श्रुत्वा संशयानोऽवदच्छुभे।

राजोवाच ।

प्रष्टुमिच्छामि दूत त्वां तन्मे त्वं वक्तुमर्हसि ॥ ३४ ॥

"Hearing my words, the king, filled with doubt, spoke thus: O Divine messenger, I wish to ask you something. Please answer me truthfully."

Verse 1.1.35:

गुणा दोषाश्च के तत्र स्वर्गे वद ममाग्रतः ।

ज्ञात्वा स्थितिं तु तत्रत्यां करिष्येऽहं यथारुचि ॥ ३५ ॥

"What are the virtues and flaws of heaven? Tell me in detail. Only after understanding the reality of that realm shall I decide whether to go there or not."

These verses (1.1.32-35) depict the moment when King 

Arishtanemi, despite being invited to heaven, questions its merits and drawbacks. Unlike many who would blindly accept the offer of celestial pleasures, the king exhibits wisdom and discernment, emphasizing the spiritual perspective that even heaven is transient.

This theme aligns with the broader teachings of Yoga Vashishta, where the Ultimate Goal is Realization, rather than temporary enjoyments in any realm. The king's hesitation echoes similar discussions in texts like the Bhagavad Gita (2.42-2.44), where Krishna warns against being enticed by heavenly rewards, as they bind one to the cycle of birth and rebirth.

Chapter 1.1, Verses 17–27

Yoga Vashishtha 1.1.17-27 

(Story within a Story)

Verse 1.1.17

अगस्तिरुवाच ।

इत्युक्त्वा तात विप्रोऽसौ कारुण्यो मौनमागतः ।

तथाविधं सुतं दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥ १७ ॥

"Agastya said: Having spoken thus, O dear, that compassionate Brahmin became silent. Seeing his son in such a state, the Guru again addressed his son."

Verse 1.1.18:

अग्निवेश्य उवाच ।

शृणु पुत्र कथामेकां तदर्थं हृदयेऽखिलम्।

मत्तोऽवधार्य पुत्र त्वं यथेच्छसि तथा कुरु ॥ १८ ॥

"Agnivesya said: Listen, my son, to a certain story; grasp its entire meaning in your heart.

After understanding it from me, my son, act as you wish."

Verse 1.1.19:

सुरुचिर्नाम काचित्स्त्री अप्सरोगणउत्तमा ।

उपविष्टा हिमवतः शिखरे शिखिसंवृते ॥ १९ ॥

"There was a certain woman named Suruchi, foremost among the Apsaras. She was seated on a peak of the Himalayas, surrounded by peacocks."

Verse 1.1.20:

रमन्ते कामसंतप्ताः किन्नर्यो यत्र किन्नरैः ।

स्वर्धुन्योघेन संसृष्टे महाघौघविनाशिना ॥ २० ॥

"Where Kinnara women, afflicted by desire, sport with Kinnaras, in a place mingled with the flow of the celestial river, which destroys great sins."

Verse 1.1.21:

दूतमिन्द्रस्य गच्छन्तमन्तरिक्षे ददर्श सा।

तमुवाच महाभागा सुरुचिश्चाप्सरोवरा ॥ २१ ॥

"She saw Indra's messenger passing through the sky.

That illustrious Suruchi, the eminent Apsara, spoke to him."

Verse 1.1.22:

सुरुचिरुवाच ।

देवदूत महाभाग कुत आगम्यते त्वया ।

अधुना कुत्र गन्तासि तत्सर्वं कृपया वद ॥ २२ ॥

"Suruchi said: O illustrious Divine messenger, from where are you coming? Where are you going now? Please kindly tell me all this."

Verse 1.1.23:

देवदूत उवाच ।

साधु पृष्टं त्वया सुभ्रु यथावत्कथयामि ते ।

अरिष्टनेमी राजर्षिर्दत्त्वा राज्यं सुताय वै ॥ २३ ॥

"The Divine messenger said:

Well asked by you, O lovely-browed one; I shall tell you accurately. The royal sage Arishtanemi, having given the kingdom to his son..."

Verse 1.1.24:

वीतरागः स धर्मात्मा निर्ययौ तपसे वनम् ।

तपश्चरत्यसौ राजा पर्वते गन्धमादने ॥ २४ ॥

"...that righteous one, free from attachment, departed to the forest for austerities.

That king is performing penance on Mount Gandhamadana."

Verse 1.1.25:

कार्यं कृत्वा मया तत्र तत आगम्यतेऽधुना ।

गन्तास्मि पार्श्वे शक्रस्य तं वृत्तान्तं निवेदितुम् ॥ २५ ॥

"Having completed my task there, I have now arrived here.

I shall go to the presence of Indra and report this incident to him."

Verse 1.1.26:

अप्सरा उवाच ।

वृत्तान्तः कोऽभवत्तत्र कथयस्व मम प्रभो ।

प्रष्टुकामा विनीतास्मि नोद्वेगं कर्तुमर्हसि ॥ २६ ॥

"The Apsara said: What incident took place there? O Lord, please narrate it to me. I am eager to ask and am humble; do not hesitate to tell me."

Verse 1.1.27:

देवदूत उवाच ।

शृणु भद्रे यथावृत्तं विस्तरेण वदामि ते।

तस्मिन्राज्ञि वने तत्र तपश्चरति दुस्तरम् ॥ २७ ॥

"The Divine Messenger said: Listen, O blessed one, as I narrate the events in detail.

That king, in that forest, is engaged in rigorous austerities, which are difficult to endure."

Chapter 1.1, Verses 14-16

Yoga Vāsiṣṭha 1.1.14 to 1.1.16

(delve into the means of attaining mokṣa (liberation) and the dilemmas faced by seekers on this path)

Verse 1.1.14:

कारुण्य उवाच ।

यावज्जीवमग्निहोत्रं नित्यं संध्यामुपासयेत् ।

प्रवृत्तिरूपो धर्मोऽयं श्रुत्या स्मृत्या च चोदितः ॥ १४ ॥

"One should perform the Agnihotra (fire sacrifice) throughout one's life and regularly engage in the Sandhyā (twilight) rituals. This form of active duty is enjoined by both Śruti (revealed scriptures) and Smṛti (traditional texts)."

This verse emphasizes the importance of adhering to prescribed Vedic rituals, such as the Agnihotra and 

Sandhyā rites, throughout one's life. These practices, rooted in the Vedic tradition, are considered essential duties (pravṛtti-dharma) and are endorsed by both Śruti and 

Smṛti texts. Engaging in these rituals is believed to purify the mind, discipline the senses, and maintain harmony with Cosmic forces, thereby laying a foundation for spiritual progress.

Verse 1.1.15:

न धनेन भवेन्मोक्षः कर्मणा प्रजया न वा।

त्यागमात्रेण किंत्वेके यतयोऽश्नन्ति चामृतम् ॥ १५ ॥

"Liberation is not achieved through wealth, actions, or progeny. Rather, some ascetics attain immortality solely through renunciation."

Here, the text underscores that mokṣa cannot be secured through material wealth, ritualistic actions, or lineage. Instead, true liberation is attained through tyāga 

(renunciation). This renunciation is not merely the abandonment of worldly possessions but signifies a deeper detachment from desires, ego, and the fruits of actions. Such inner renunciation leads ascetics to experience the nectar of immortality, symbolizing the realization of the self's eternal nature beyond the transient physical realm.

Verse 1.1.16:

इति श्रुत्योर्द्वयोर्मध्ये किं कर्तव्यं मया गुरो ।

इति संदिग्धतां गत्वा तूष्णींभूतोऽस्मि कर्मणि ॥ १६ ॥

"Between these two scriptural injunctions, what should I do, O Guru? Becoming doubtful and uncertain, I have become inactive regarding action."

This verse reflects the seeker's confusion when confronted with seemingly contradictory scriptural directives: one advocating the performance of rituals and duties, and the other emphasizing renunciation as the path to liberation. Caught between these paths, the aspirant Karuni became paralyzed by doubt, leading to inaction. This highlights the importance of proper guidance to reconcile such dilemmas and progress on the spiritual journey.

Comparative Analysis with Vedic Texts:

Similar themes are explored in other Vedic texts, offering further insight into the balance between action and renunciation:

Katha Upanishad 2.3.11:

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।

अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥ ११ ॥

"That State when all the senses are under control is known as yoga. One has to maintain careful vigilance (to maintain this State) for yoga is subject to growth and decay." 

This verse emphasizes the importance of sense control and constant vigilance in the practice of yoga, aligning with the idea that inner discipline leads to Realization.

Shvetashvatara Upanishad 2.13:

लघुत्वमारोग्यमलोलुपत्वं वर्णप्रसाद स्वरसौष्ठवं च ।

गन्धः शुभो मूत्रपुरीषमल्पं योगप्रवृत्तिं प्रथमां वदन्ति ॥ १३ ॥

"Lightness of the body, freedom from disease, absence of desire for sense objects, glowing body, sweetness of speech, pleasant odor, and minimal urine and feces – these are the initial attainments resulting from the practice of yoga." 

This verse describes the physical and mental benefits that arise from dedicated yoga practice, suggesting that such disciplines are integral to the path of Realization.

Both verses from the Upanishads reinforce the themes presented in the Yoga Vāsiṣṭha, highlighting the significance of disciplined practice, sense control, and the pursuit of Inner Purity as essential components on the path to Realization.

Chapter 1.1, Verses 9-13

Yoga Vāsiṣṭha 1.1.9 to 1.1.13

(a narrative unfolds involving a learned Brahmin named Kārūṇya and his father, Agniveśya, highlighting themes of duty, inaction, and the pursuit of Knowledge)

Verse 1.1.9:

अस्मिन्नर्थे पुरावृत्तमितिहासं वदामि ते।

कारुण्याख्यः पुरा कश्चिद्ब्राह्मणोऽधीतवेदकः ॥ ९ ॥

"In this context, I shall narrate an ancient historical incident. There was once a Brahmin named Kārūṇya, well-versed in the Vedas."

This verse introduces the character of Kārūṇya, emphasizing his scholarly background and mastery of Vedic knowledge. The mention of his name, derived from 'karuṇā' meaning compassion, may hint at his inherent nature or the qualities he embodies.

Verse 1.1.10:

अग्निवेश्यस्य पुत्रोऽभूद्वेदवेदाङ्गपारगः।

गुरोरधीतविद्यः सन्नाजगाम गृहं प्रति ॥ १०॥

"He was the son of Agniveśya and had mastered the Vedas and Vedāngas. Having completed his studies under his guru, he returned home."

This verse provides context about Kārūṇya's lineage, identifying him as the son of Agniveśya, and highlights his comprehensive education in the Vedas and their auxiliary disciplines. His return home signifies a transition from formal learning to practical application in life.

Verse 1.1.11:

तस्थावकर्मकृत्तूष्णीं संशयानो गृहे तदा।

अग्निवेश्यो विलोक्याथ पुत्रं कर्मविवर्जितम् ॥ ११ ॥

"He remained inactive at home, immersed in doubt and abstaining from actions. Observing his son's inaction, Agniveśya..."

Here, Kārūṇya's state of inaction and doubt is depicted, suggesting an internal conflict or existential crisis. His father's observation sets the stage for a forthcoming dialogue on duty and the nature of action.

Verse 1.1.12:

अग्निवेश्य उवाच ।

प्राह एतद्वचो निन्द्यं गुरुः पुत्रं हिताय च ।

किमेतत्पुत्र कुरुषे पालनं न स्वकर्मणः ॥ १२॥

"Agniveśya said: The Guru, for the benefit of his son, spoke these reproachful words: 'What is this, my son, that you are neglecting your own duties?'"

Agniveśya addresses his son's neglect of prescribed duties, emphasizing the importance of adhering to one's responsibilities. The reproach underscores a pedagogical approach aimed at guiding Kārūṇya back to the path of action.

Verse 1.1.13:

अकर्मनिरतः सिद्धिं कथं प्राप्स्यसि तद्वद ।

कर्मणोऽस्मान्निवृत्तेः किं कारणं तन्निवेद्यताम् ॥ १३ ॥

"Engaged in inaction, how will you attain success? Tell me, what is the reason for your cessation from action?"

Agniveśya questions the efficacy of inaction in achieving one's goals, probing into Kārūṇya's rationale for abandoning his duties. This inquiry reflects a deeper philosophical exploration of action, inaction, and their consequences.

Comparison with Vedic Texts

Similar themes are echoed in Vedic literature, emphasizing the significance of action and the consequences of inaction.

Bhagavad Gītā 3.8:

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।

शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥

"Perform your prescribed duty, for action is better than inaction. Even the maintenance of your body would not be possible without action."

Ṛgveda 10.117.6:

नायमात्मा बलहीनेन लभ्यो न च प्रमादात्तपसो वाप्यलिङ्गात् ।

एतेनैवायातयत्यस्य सिद्दिः सत्येनैषा ब्रह्मवर्चस्येण ॥

"This soul cannot be attained by the weak, nor by heedlessness, nor without penance and renunciation. But by these means, the Seers attain that success which is the Supreme State of Brahm."

These verses collectively underscore the imperative of action and the pitfalls of inaction, resonating with the dialogue between Agniveśya and Kārūṇya in the Yoga Vāsiṣṭha.

Chapter 1.1, Verses 7 & 8

Yoga Vashishta 1.1.7 & 1.1.8

(The Bird with Two Wings Analogy)

Verse 1.1.7:

अगस्तिरुवाच । 

उभाभ्यामेव पक्षाभ्यां यथा खे पक्षिणां गतिः। 

तथैव ज्ञानकर्मभ्यां जायते परमं पदम् ॥ ७॥

"Agastya said: Just as the movement of birds in the sky is accomplished with both wings, so too is the Supreme State attained through both Knowledge and action."

In this verse, Sage Agastya employs the metaphor of a bird's flight to illustrate the interdependence of Knowledge and action in the pursuit of Realization. A bird requires both wings to navigate the vast expanse of the sky; similarly, an individual must cultivate both Wisdom and engage in righteous actions to progress on the spiritual path. This analogy emphasizes that neither aspect alone is sufficient; both are integral and must function in unison to achieve the ultimate goal.

The verse underscores the holistic approach to spiritual practice. While Knowledge provides insight into the True Nature of Reality, actions rooted in that understanding manifest as ethical conduct and selfless service. This harmonious blend ensures that one's spiritual journey is grounded, dynamic, and effective, leading to the realization of the highest state of being.

Verse 1.1.8:

केवलात्कर्मणो ज्ञानान्नहि मोक्षोऽभिजायते।

किंतूभाभ्यां भवेन्मोक्षः साधनं तूभयं विदुः ॥ ८ ॥

"Neither by actions alone nor by Knowledge alone is Realization achieved; but by both together. Both are known as the means."

This verse further clarifies that exclusive reliance on either action or Knowledge is insufficient for attaining Realization. Actions devoid of understanding may lack direction and purpose, while Knowledge without corresponding action can remain theoretical and ungrounded. Therefore, the synthesis of both is deemed essential for genuine Spiritual emancipation.

By integrating Knowledge and action, individuals align their inner understanding with their external conduct. This alignment ensures that one's life reflects their Spiritual insights, leading to authentic transformation and Realization.

Comparison with Vedic Texts

The Rigveda also emphasizes the importance of integrating Wisdom and action. For instance:

Rigveda 1.004.1

सुरूपकृत्नुमूतये सुदुघामिव गोदुहे । जुहूमसि द्यविद्यवि ॥

"The Wise and skillful are bound to union (yoga), just as a cowherd is attached to a good milch cow; go to fasten (invoke) Brahm one day."

Here, the Sage likens the union (yoga) to a good milch cow, suggesting that Wisdom and skills are nourished by yoga. This metaphor underscores the necessity of combining Knowledge with disciplined practice to achieve spiritual fulfillment.

Similarly, the Mundaka Upanishad 1.1.4-5 distinguishes between two types of knowledge: the Higher (para) and the lower (apara). 

तस्मै स होवाच द्वे विद्ये वेदितव्ये इति ह स्म यद् ब्रह्मविदो वदन्ति, परा चैवापरा च ॥ ४ ॥

अपरो विद्याऽन्यथा यद् ब्रह्मविद्याऽधिगच्छति ॥ ५ ॥

"To him [Saunaka], he [Angiras] said: Two kinds of knowledge must be known — this is what the knowers of Brahm tell us; they are the Higher and the lower knowledge." ~ 1.1.4

"The lower knowledge includes the Rig Veda, Yajur Veda, Sama Veda, Atharva Veda, phonetics, rituals, grammar, etymology, meter, and astronomy; but the Higher Knowledge is that by which the imperishable (Brahm) is attained." ~1.1.5

The Higher Knowledge pertains to the Eternal and Imperishable, while the lower encompasses rituals and worldly learning. The Upanishad asserts that True Realization arises from the Higher Knowledge, which transcends mere ritualistic actions. 

Both the Yoga Vāsiṣṭha and these Vedic texts highlight the indispensable role of harmonizing Knowledge and action in the pursuit of Spiritual Realization. They collectively advocate for a balanced approach, where Wisdom informs action, and actions embody Wisdom, leading to the Realization of the Ultimate Truth.

Chapter 1.1, Verses 4-6

Yoga Vashishta 1.1.4 to 1.1.6

(A narrative unfolds where Sage Sutikshna approaches Sage Agastya with profound questions about the means to attain moksha)

Verse 1.1.4:

सुतीक्ष्णो ब्राह्मणः कश्चित्संशयाकृष्टमानसः । अगस्तेराश्रमं गत्वा मुनिं पप्रच्छ सादरम् ॥ ४ ॥

"A certain Brahmin named Sutikshna, whose mind was troubled by doubts, approached Sage Agastya's hermitage and respectfully questioned the Sage."

This verse introduces Sutikshna, a seeker grappling with uncertainties regarding spiritual matters. His journey to Sage Agastya's ashram signifies the traditional practice of seeking Wisdom from enlightened beings to dispel doubts. The act of approaching a Sage underscores the importance of humility and reverence in the pursuit of Knowledge. Sutikshna's internal conflict reflects the universal human quest for understanding life's deeper meanings and the path to liberation.

The setting of the hermitage represents a place of tranquility and learning, conducive to introspection and dialogue. 

Sutikshna's respectful demeanor highlights the Guru-shishya (teacher-student) tradition, emphasizing that Spiritual Wisdom is often transmitted through direct interaction and sincere inquiry. This verse sets the stage for a profound discussion on the Nature of dharma  (righteousness) and moksha 

(liberation).

Verse 1.1.5:

सुतीक्ष्ण उवाच । 

भगवन्धर्मतत्त्वज्ञ सर्वशास्त्रविनिश्चित ।

संशयोऽस्ति महानेकस्त्वमेतं कृपया वद ॥ ५ ॥

"Sutikshna said: 'O Lord, Knower of the Essence of dharma and well-versed in all scriptures, I have a great doubt; please, out of your compassion, resolve it.'"

Here, Sutikshna addresses Sage Agastya with deep respect, acknowledging his profound understanding of dharma and mastery over the scriptures. This acknowledgment indicates Sutikshna's recognition of Agastya's authority and his own readiness to receive guidance. The expression of a "great doubt" signifies a pivotal moment in a seeker's journey, where confronting uncertainties becomes essential for spiritual progress.

Sutikshna's appeal to Agastya's compassion reflects the belief that enlightened beings possess not only Knowledge but also the Benevolence to guide others. This verse exemplifies the ideal qualities of a seeker: humility, recognition of one's limitations, and the courage to seek clarity on profound existential questions.

Verse 1.1.6:

मोक्षस्य कारणं कर्म ज्ञानं वा मोक्षसाधनम् ।

उभयं वा विनिश्चित्य एकं कथय कारणम् ॥ ६ ॥

"Is action (karma) or Knowledge (jnana) the cause of liberation (moksha)? Or is it both? Please ascertain and tell me the definitive means."

Sutikshna's inquiry delves into a central debate in Indian philosophy: the respective roles of karma 

(action) and jnana (Knowledge) in attaining moksha. Karma refers to righteous actions performed in accordance with one's duties, while jnana denotes the Realization of the Self 's True Nature. By questioning whether one, the other, or both are essential for liberation, Sutikshna seeks clarity on the most effective path to spiritual freedom.

This verse encapsulates the tension between the paths of action and Knowledge, prompting a deeper exploration of how they interrelate. It raises pertinent questions about whether liberation is achieved through external deeds, Internal Realization, or a synthesis of both. Sutikshna's precise questioning reflects a discerning mind eager to understand the nuances of spiritual practice and the ultimate means to transcend the cycle of birth and death.

Comparison with Vedic Verses:

To provide context, we can compare Sutikshna's inquiry with similar themes in Vedic literature.

Bhagavad Gita 2.51:

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः । 

जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ २-५१ ॥

"Endowed with equanimity, the Wise, abandoning the fruits of actions, are freed from the bondage of birth and attain the state beyond all evil." 

This verse emphasizes the importance of performing actions without attachment to their outcomes, highlighting that such an attitude leads to liberation from the cycle of birth and death. It suggests that the manner in which actions are performed, rather than the actions themselves, is crucial for attaining moksha.

Bhagavad Gita 12.6-7:

ये तु सर्वाणि कर्माणि मयि संन्यस्य मत्पराः।

अनन्येनैव योगेन मां ध्यायन्त उपासते ॥ १२-६ ॥ 

तेषामहं समुद्धर्ता मृत्युसंसारसागरात् । भवामि नचिरात्पार्थ मय्यावेशितचेतसाम् ॥ १२-७ ॥

"But those who, dedicating all actions to Me and regarding Me as the Supreme Goal, worship Me, meditating on Me with exclusive Devotion; of those whose minds are thus absorbed in Me, I become, ere long, the savior from the ocean of finite experiences; O son of Pritha."

These verses from the Bhagavad Gita align with Sutikshna’s inquiry in the Yoga Vashishta by addressing the role of karma and devotion in achieving liberation. The Gita suggests that surrendering all actions to the Divine, coupled with unwavering devotion, leads to freedom from the cycle of birth and death. This presents an integrated approach, combining both karma 

(action) and bhakti (Devotion) as means to moksha. While the Yoga Vashishta focuses on a philosophical discourse on whether karma or jnana (Knowledge) is superior, the Gita emphasizes that selfless action, guided by Devotion, ultimately leads to liberation.

Conclusion

The verses from Yoga Vashishta (1.1.4–1.1.6) present an essential inquiry into the means of liberation, setting the stage for deeper philosophical discussions on the roles of karma and jnana. Sutikshna, representing the earnest seeker, questions Sage Agastya with humility and reverence, embodying the classical guru-shishya tradition. His doubt reflects the broader philosophical debate about whether liberation is attained through selfless action or Self-Realization.

The comparison with the Bhagavad Gita shows that this dilemma is addressed in multiple scriptures, with each text offering unique insights. While the Yoga Vashishta prompts an intellectual exploration of these paths, the Gita integrates karma, jnana, and bhakti, suggesting that an attitude of surrender and detachment in action is key to transcendence. These perspectives, taken together, offer a holistic understanding of the spiritual journey, reinforcing that the path to moksha may be multifaceted, requiring both Inner Realization and righteous action.