Chapter 1.19, Verses 22–31

Yoga Vashishtha 1.19.22–31

(Troubles of boyhood)

श्रीराम उवाच।

स्वसंकल्पाभिलषितान्भावानप्राप्य तप्तधीः ।

दुःखमेत्यबलो बालो विनिष्कृत्त इवाशये ॥ २२ ॥

दुरीहालब्धलक्षाणि बहुवक्रोल्बणानि च।

बालस्य यानि दुःखानि मुने तानि न कस्यचित् ॥ २३ ॥

बालो बलवता स्वेन मनोरथविलासिना।

मनसा तप्यते नित्यं ग्रीष्मेणेव वनस्थली ॥ २४ ॥

विद्यागृहगतो बालो परामेति कदर्थनाम्।

आलान इव नागेन्द्रो विषवैषम्यभीषणाम् ॥ २५ ॥

नानामनोरथमयी मिथ्याकल्पितकल्पना।

दुःखायात्यन्तदीर्घाय बालता पेलवाशया ॥ २६ ॥

संहृष्टो भुवनं भोक्तमिन्दुमादातुमम्बरात्।

वाञ्छते येन मौर्ख्येण तत्सुखाय कथं भवेत् ॥ २७ ॥

अन्तश्चित्तेरशक्तस्य शीतातपनिवारणे।

को विशेषो महाबुद्धे बालस्योर्वीरुहस्तथा ॥ २८ ॥

उड्डीतुमभिवाञ्छन्ति पक्षाभ्यां क्षुत्परायणाः ।

भयाहारपरा नित्यं बाला विहगधर्मिणः ॥ २९ ॥

शैशवे गुरुतो भीतिर्मातृतः पितृतस्तथा ।

जनतो ज्येष्ठबालाच्च शैशवं भयमन्दिरम् ॥ ३० ॥

सकलदोषदशाविहताशयं शरणमप्यविवेकविलासिनः ।

इह न कस्यचिदेव महामुने भवति बाल्यमलं परितुष्टये ॥ ३१ ॥

Sriram said:

22. "O Sage, a boy, unable to obtain the objects of his own fanciful desires, suffers inner torment like one who is wounded and helpless."

23. "The many miseries a boy faces—unfulfilled hopes, distorted longings, and harsh experiences—are such that no one is free from them."

24. "With his powerful imagination playing with various fantasies, the boy is constantly distressed in his mind, like a forest scorched by the summer sun."

25. "When the boy enters the house of learning, he is subjected to severe coercion, as if he were a great elephant chained and afflicted by venomous treatment."

26. "Boyhood is filled with false, imagined constructs and fanciful dreams. With weak intentions and no real power, it results in long and painful suffering."

27. "How can that which arises from ignorance—like the desire to own the whole world or to pluck the moon from the sky—ever bring true happiness?"

28. "O great Sage, what difference is there between a child and a tree—both are powerless to shield themselves from cold and heat due to lack of inner strength?"

29. "Boys, like birds, yearn to fly with wings of desire, but are driven by hunger and fear; these govern their every action."

30. "In boyhood, one fears everything: the teacher, the mother, the father, elders, and even older boys. Boyhood is indeed a mansion of fear."

31. "O Sage, boyhood is full of faults, overwhelmed by ignorance and helplessness. There is no one for whom it serves as a source of real joy or fulfillment."

Thematic Summary:

These verses offer a strikingly critical portrayal of boyhood, rejecting the common romanticization of youth as a time of innocence and joy. Instead, the text paints a picture of vulnerability, suffering, and ignorance. The boy is shown to be tormented by unfulfilled desires and overwhelmed by the fanciful constructs of the imagination. This suffering is not accidental but intrinsic to the immature mind, which is helpless in its pursuit of unattainable pleasures.

Another prominent theme is powerlessness. The boy, according to these verses, is utterly dependent, unable to protect himself from external forces like heat and cold, and constantly subjected to the control of parents, teachers, and society. The metaphor comparing a child to a tree or a chained elephant highlights the lack of autonomy and the coercive environment of early education and socialization.

Fear is shown as a foundational experience in boyhood. Whether it arises from authority figures or social hierarchy, the boy's life is ruled more by fear than freedom. This undermines any view of boyhood as a carefree time and instead recasts it as a stage filled with dread, confusion, and a sense of imprisonment.

Desire is another major source of suffering. The boy's vivid imagination gives rise to impossible longings—wanting to “eat the moon” or “possess the world.” Because these desires are rooted in ignorance, they cannot lead to happiness, only deeper frustration and disillusionment. The boy's inner life, governed by fantasy rather than insight, becomes a source of torment rather than joy.

Ultimately, these verses serve to challenge superficial notions of happiness associated with youth. By exposing the fragility, ignorance, and suffering inherent in boyhood, the Yoga Vāsiṣṭha calls for a deeper understanding of the human condition. Fulfillment does not arise from mere innocence or fantasy, but from Wisdom, detachment, and the mastery of Inner Consciousness —a theme that is central throughout the work.

Chapter 1.19, Verses 11–21

Yoga Vashishtha 1.19.11-21

(The Perils of boyhood)

 श्रीराम उवाच।

बाल्यं रम्यमिति व्यर्थबुद्धयः कल्पयन्ति ये ।

तान्मूर्खपुरुषान्ब्रह्मन्धिगस्तु हृतचेतसः ॥ ११ ॥

यत्र दोलाकृति मनः परिस्फुरति वृत्तिषु ।

त्रैलोक्याऽभव्यमपि तत्कथं भवति तुष्टये ॥ १२ ॥

सर्वेषामेव सत्त्वानां सर्वावस्थाभ्य एव हि ।

मनश्चञ्चलतामेति बाल्ये दशगुणं मुने ॥ १३ ॥

मनः प्रकृत्यैव चलं बाल्यं च चलतां वरम्।

तयोः संश्लिष्यतोस्त्राता क इवान्तः कुचापले ॥ १४ ॥

स्त्रीलोचनैस्तडित्पुञ्जैर्ज्वलाजालैस्तरङ्गकैः ।

चापलं शिक्षितं ब्रह्मञ्छैशवाक्रान्तचेतसः ॥ १५ ॥

शैशवं च मनश्चैव सर्वास्वेव हि वृत्तिषु।

भ्रातराविव लक्ष्येते सततं भङ्गुरस्थिती ॥ १६ ॥

सर्वाणि दुःखभूतानि सर्वे दोषा दुराधयः।

बालमेवोपजीवन्ति श्रीमन्तमिव मानवाः ॥ १७ ॥

नवं नवं प्रीतिकरं न शिशुः प्रत्यहं यदि।

प्राप्नोति तदसौ याति विषवैषम्यमूर्च्छनाम् ॥ १८ ॥

स्तोकेन वशमायाति स्तोकेनैति विकारिताम् ।

अमेध्य एव रमते बालः कौलेयको यथा ॥ १९ ॥

अजस्रवाष्पवदनः कर्दमाक्तो जडाशयः ।

वर्षोक्षितस्य तप्तस्य स्थलस्य सदृशः शिशुः ॥ २० ॥

भयाहारपरं दीनं दृष्टादृष्टाभिलाषि च ।

लोलबुद्धि वपुर्धत्ते बाल्यं दुःखाय केवलम् ॥ २१ ॥

Sriram said:

11. "Those who imagine boyhood to be delightful are deluded by vain understanding. Such foolish people, with their minds captivated, are to be pitied."

12. "When the mind wavers like a pendulum and constantly flickers amidst various tendencies, how can even the unimaginable pleasures of the three worlds bring satisfaction?"

13. "In every living being and in all states of existence, the mind becomes fickle; yet, in boyhood, O Sage, it becomes ten times more unstable."

14. "The mind is inherently unsteady, and boyhood adds even more instability. Who can rescue anyone caught in the grip of both, except perhaps by chance?"

15. "Through the lightning-flash glances of women, through flames and waves of distraction, the mind learns restlessness early in life when consciousness is overtaken by boyhood."

16. "Boyhood and the mind, in all forms of behavior, resemble two brothers: constantly seen together, they remain ever in a fragile and unstable state."

17. "All sufferings, faults, and misfortunes draw their sustenance from boyhood, just as dependents flock around a wealthy person."

18. "If the boy does not receive some new pleasure each day, he quickly plunges into a poisonous state of imbalance and unconscious misery."

19. "With a little provocation, the boy is pacified; with a little more, he is disturbed. He delights in the impure, much like a scavenger."

20. "With tear-filled eyes, smeared in dirt, and a dull intellect, the boy resembles scorched land soaked and ruined by sudden rain."

21. "Absorbed in fear and hunger, weak and desiring both seen and unseen objects, with a mind full of whims, boyhood exists only for sorrow."

Overall Summary (Five Paragraphs):

These verses from the Yoga Vāsiṣṭha present a vivid critique of boyhood, challenging the romanticized view that early years of life are joyful and pure. Rāma, the speaker, considers such a notion to be the product of deluded thinking. He argues that the state of boyhood is characterized not by bliss, but by ignorance, confusion, and the domination of unsteady mental tendencies. The portrayal is not sentimental but philosophical, aiming to strip away illusions about the human condition.

Rāma highlights the extreme fickleness of the mind during boyhood. Even in adults, the mind tends to waver, but in boys, this instability is greatly amplified. Their moods change rapidly, their desires are endless, and their responses to pleasure and pain are disproportionate. The boy's nature is likened to an uncontrolled swinging pendulum — incapable of rest, and driven by surface impressions and impulses, rendering even the pleasures of heaven ineffective in granting satisfaction.

The verses draw attention to how early conditioning — especially sensory impressions such as the seductive glances of women or the appeal of fleeting joys — shape the restless tendencies of the mind. Rāma explains that both the mind and boyhood share an innate instability, like fragile brothers whose presence disrupts balance and peace. As long as one is caught between these two forces, liberation or deep contentment remains elusive.

Furthermore, boyhood is described as the fertile ground for all forms of suffering, just as parasites cling to the wealthy. The boy is easily disturbed, quick to anger or sorrow, and finds delight even in the impure or base. This metaphor starkly contrasts with modern ideals of boyhood innocence, presenting a more raw and existential view — that boyhood is not immune to the sufferings and flaws that plague adulthood but is instead their foundation.

Ultimately, Rāma describes the boy as physically and emotionally frail — often crying, soiled, driven by fear and hunger, and pursuing both tangible and imagined desires. Such a life, he asserts, is devoid of true happiness. The purpose of these verses is to awaken dispassion (vairāgya) in the seeker by emphasizing that suffering begins not in adulthood but at birth, and only through spiritual wisdom and inner mastery can one transcend the bondage initiated in boyhood.

Chapter 1.19, Verses 1-10

Yoga Vashishtha 1.19.1 – 10

(Perils of childhood)

श्रीराम उवाच ।

लब्ध्वापि तरलाकारे कार्यभारतरंगिणि ।

संसारसागरे जन्म बाल्यं दुःखाय केवलम् ॥ १ ॥

अशक्तिरापदस्तृष्णा मूकता मूढबुद्धिता।

गृध्नुता लोलता दैन्यं सर्वं बाल्ये प्रवर्तते ॥ २ ॥

रोषरोदनरौद्रासु दैन्यजर्जरितासु च ।

दशासु बन्धनं बाल्यमालानं करिणामिव ॥ ३ ॥

न मृतौ न जरारोगे न चापदि न यौवने।

ताश्चिन्ताः परिकृन्तन्ति हृदयं शैशवेषु याः ॥ ४ ॥

तिर्यग्जातिसमारम्भः सर्वैरेवावधीरितः ।

लोलो बालसमाचारो मरणादपि दुःखदः ॥ ५ ॥

प्रतिबिम्बघनाज्ञानं नानासंकल्पपेलवम्।

बाल्यमालूनसंशीर्णमनः कस्य सुखावहम् ॥ ६ ॥

जलवह्नयनिलाजस्रजातभीत्या पदे पदे।

यद्भयं शैशवेऽबुद्ध्या कस्यापदि हि तद्भवेत् ॥ ७ ॥

लीलासु दुर्विलासेषु दुरीहासु दुराशये।

परमं मोहमाधत्ते बालो बलवदापतन् ॥ ८ ॥

विकल्पकल्पितारम्भं दुर्विलारसं दुरास्पदम् ।

शैशवं शासनायैव पुरुषस्य न शान्तये ॥ ९ ॥

ये दोषा ये दुराचारा दुष्क्रमा ये दुराधयः।

ते सर्वे संस्थिता बाल्ये दुर्गर्त इव कौशिकाः ॥ १० ॥

Sriram said:

1. "Even after attaining life in the world, in the form of fleeting and restless duties upon the waves of worldly existence, childhood is only a cause of sorrow."

2. "In childhood arise helplessness, calamities, intense craving, speechlessness, dullness of intellect, greed, instability, and misery — all these are predominant in that stage."

3. "When struck by states like anger, crying, cruelty, and wretchedness, childhood binds the individual like the heavy chains placed upon an elephant."

4. "The worries that torment the heart during childhood — they do not arise even in death, old age, sickness, or youth."

5. "The beginning of life in the lower orders of existence is ridiculed by all, and the unstable behavior of childhood is more painful even than death."

6. "Childhood is characterized by dense ignorance and scattered thoughts filled with countless vain imaginations — whose mind, caught in this torn and bruised state, can find happiness?"

7. "With every step in childhood, there is fear born of water, fire, wind, darkness, and other such natural elements — where else could such continuous fear exist even amidst calamities?"

8. "In engaging in playful but unrighteous acts, low pursuits, and impure desires, a child sinks into profound delusion, which befalls him with overwhelming force."

9. "Childhood creates pursuits born of imagined fancies, indulging in wrongful pleasures, and seeking unattainable objects — it exists only to impose discipline upon a person, not to bring about peace."

10. "All faults, wicked behaviors, difficult acts, and evil intentions are present in childhood, like the many dangers hidden within a deep forest."

Overall Summary of the Teachings of these Verses:

These verses of the Yoga Vāsiṣṭha offer a profound critique of the condition of childhood from a spiritual and philosophical perspective. They describe childhood not with the common romanticization of innocence, but as a stage fraught with ignorance, suffering, and bondage. Far from being a carefree time, childhood is depicted as a period dominated by helplessness, instability, and subjection to powerful emotions and uncontrollable fears.

Childhood is shown to be a time when the mind is scattered and overwhelmed by countless imaginations and vain pursuits. The mental state during this phase is compared to a bruised and tattered cloth, incapable of sustaining true peace or happiness. Despite physical vitality, the child is caught in intense fears of the elements, reflecting a deep-rooted vulnerability that surpasses the anxieties of old age or disease.

The text emphasizes how deeply ingrained ignorance and delusion are during early life. Activities pursued during childhood are portrayed as unwholesome, leading to attachment and sorrow rather than growth. The playful acts of a child, while appearing innocent, are seen as seeds of deeper worldly entanglements that harden over time into binding habits.

The purpose of childhood, according to these verses, is paradoxically seen not as a phase of joy, but as a disciplinary field for the spirit. Through the sufferings and follies of childhood, the being is subtly prepared for the later realization of the need for wisdom and spiritual striving. In this sense, childhood is an arena where the lessons of imperfection and suffering are first impressed upon the soul.

Finally, the text underscores that all human faults — deceit, anger, desire, error — have their seeds in childhood. Just as thickets and dangers fill a dark forest, so too childhood is filled with latent faults that must be overcome. True spiritual wisdom, therefore, begins with the recognition of the limitations and inherent suffering embedded even in the earliest stages of life.

Chapter 1.18, Verses 53 – 62

Yoga Vashishtha 1.18.53 – 62

(Ignorance about the body)

श्रीराम उवाच।

नाहं देहस्य नो देहो मम नायमहं तथा।

इति विश्रान्तचित्ता ये ते मुने पुरुषोत्तमाः ॥ ५३ ॥

मानावमानबहुला बहुलाभमनोरमाः ।

शरीरमात्रबद्धास्थं घ्नन्ति दोषदृशो नरम् ॥ ५४ ॥

शरीरश्वभ्रशायिन्या पिशाच्या पेशलाङ्गया ।

अहंकारचमत्कृत्या छलेन छलिता वयम् ॥ ५५ ॥

प्रज्ञा वराका सर्वैव कायबद्धास्थयानया ।

मिथ्याज्ञानकुराक्षस्या छलिता कष्टमेकिका ॥ ५६ ॥

न किंचिदपि दृश्येऽस्मिन्सत्यं तेन हतात्मना ।

चित्रं दग्धशरीरेण जनता विप्रलभ्यते ॥ ५७ ॥

दिनैः कतिपयैरेव निर्झराम्बुकणो यथा।

पतत्ययमयत्नेन जरठः कायपल्लवः ॥ ५८ ॥

कायोऽयमचिरापायो बुद्बुदोऽम्बुनिधाविव ।

व्यर्थं कार्यपरावर्ते परिस्फुरति निष्फलः ॥ ५९ ॥

मिथ्याज्ञानविकारेऽस्मिन्स्वप्नसंभ्रमपत्तने ।

काये स्फुटतरापाये क्षणमास्था न मे द्विज ॥ ६० ॥

तडित्सु शरदभ्रेषु गन्धर्वनगरेषु च ।

स्थैर्यं येन विनिर्णीतं स विश्वसितु विग्रहे ॥ ६१ ॥

सततभङ्गुरकार्यपरम्परा विजयिजातजयं हठवृत्तिषु ।

प्रबलदोषमिदं तु कलेवरं तृणमिवाहमपोह्य सुखं स्थितः ॥ ६२॥

Sriram said:

53. "O Sage, those whose minds are resting in the understanding that "I am not the body, nor is the body mine, nor am I this," are truly the Highest of men." 

54. "Those whose vision is obscured by defects are trapped by the body, which is full of honor and dishonor, abundant desires, and countless distractions."

55. "We have been deceived by the trickery of ego, just like lying with a frail ghostly body, frail yet appearing alluring."

56. "All discernment has become pitiable, confined within this bodily attachment, deluded by the sprouts of false knowledge, and stands alone in its suffering."

57. "In this world of appearances, there is nothing true; therefore, the soul is defeated. It is astonishing how people are deceived, even after the body is burnt away."

58. "Within just a few days, like a droplet of water falling from a waterfall, this tender body, weakened by age, falls away without any effort."

59. "This body, like a bubble in the ocean, is destined to perish quickly; it flutters pointlessly, engaged in fruitless activities."

60. "O twice-born one, in this castle of confusion built from the distortions of false knowledge, there is no moment of real security for me in this transient body."

61. "He who has determined firmness within flashing autumn clouds or within the illusion of celestial cities, he alone may place trust in the body."

62. "I have cast away this body, riddled with powerful defects and caught in the restless flow of ever-fragmenting activities, just as one would discard a blade of grass, and thus I abide in Bliss."

Overall Summary:

These verses present a deep reflection by Śrī Rāma on the illusory nature of bodily existence and the tragic ignorance that binds individuals to it. The truly wise are those who realize they are not the body, nor is the body theirs. This discrimination frees them from the ups and downs of worldly experiences such as honor, dishonor, and desire.

The body is likened to a ghostly deception, an enticing but fragile form used by the ego to perpetuate delusion. 

Awareness, trapped within this bodily identification, becomes pitiable and solitary, constantly tossed about by false knowledge and suffering deeply because of it.

The world itself is revealed as devoid of any true substance; life deceives even after death, with the body ultimately burnt to ashes. Just as droplets fall inevitably from waterfalls, the body ages and falls apart effortlessly with time, showing its inherent helplessness and impermanence.

In this dream-like distortion created by ignorance, any belief in the stability of the body is foolish. Trusting the body's endurance is as absurd as believing in the solidity of lightning flashes or the illusory cities of celestial beings in the clouds.

Finally, Rāma asserts that he has discarded attachment to the body, recognizing it as a worthless bundle of defects and distractions. Freed from this burden, he stands rooted in bliss, unaffected by the endless activities and anxieties of bodily existence.

Chapter 1.18, Verses 42-52

Yoga Vashishtha 1.18.42 – 52

(transient and decaying nature of the human body)

श्रीराम उवाच।

भुक्त्वा पीत्वा चिरं कालं बालपल्लवपेलवाम् ।

तनुतामेत्य यत्नेन विनाशमनुधावति ॥ ४२ ॥

तान्येव सुखदुःखानि भावाभावमयान्यसौ ।

भूयोऽप्यनुभवन्कायः प्राकृतो हि न लज्जते ॥ ४३ ॥

सुचिरं प्रभुतां कृत्वा संसेव्य विभवश्रियम् ।

नोच्छ्रायमेति न स्थैर्यं कायः किमिति पाल्यते ॥ ४४ ॥

जराकाले जरामेति मृत्युकाले तथा मृतिम् ।

सम एवाविशेषज्ञः कायो भोगिदरिद्रयोः ॥ ४५ ॥

संसाराम्भोधिजठरे तृष्णाकुहरकान्तरे।

सुप्तस्तिष्ठति मुक्तेहो मूकोऽयं कायकच्छपः ॥ ४६ ॥

दहनैकार्थयोग्यानि कायकाष्ठानि भूरिशः ।

संसाराब्धाविहोह्यन्ते कंचित्तेषु नरं विदुः ॥ ४७ ॥

दीर्घदौरात्म्यवलया निपातफलपातया ।

न देहलतया कार्यं किंचिदस्ति विवेकिनः ॥ ४८ ॥

मज्जन्कर्दमकोशेषु झटित्येव जरां गतः ।

न ज्ञायते यात्यचिरात्कः कथं देहदर्दुरः ॥ ४९ ॥

निःसारसकलारम्भाः कायाश्चपलवायवः।

रजोमार्गेण गच्छन्तो दृश्यन्ते नेह केनचित् ॥ ५० ॥

वायोर्दीपस्य मनसो गच्छतो ज्ञायते गतिः ।

आगच्छतश्च भगवञ्छरीरस्य कदाचन ॥ ५१ ॥

बद्धास्था ये शरीरेषु बद्धास्था ये जगत्स्थितौ ।

तान्मोहमदिरोन्मत्तान्धिग्धिगस्तु पुनःपुनः ॥ ५२ ॥

Sriram said:

42 "After a long time spent enjoying tender young shoots and fruits, the body gradually wastes away and rushes inevitably toward destruction."

43 "The same pleasures and pains, composed of transient sensations of existence and non-existence, are experienced repeatedly by the body, which—being of a base nature—feels no shame in undergoing them again and again."

44 "Even after a long reign over power and wealth, and after indulging in grandeur, the body neither attains true greatness nor finds lasting stability; so why should it be protected and pampered?"

45 "In old age, the body inevitably succumbs to decay; at the appointed time, it surely meets death. It remains the same, whether it belongs to the wealthy or the poor, as it cannot distinguish between them."

46 "In the vast stomach of the ocean of saṁsāra (worldly existence), in the dense forest of cravings, this body, like a dumb tortoise, sleeps ignorant of its captivity and bondage."

47 "Countless wooden logs suitable only for burning—the human bodies—float in the ocean of worldly existence; among these, only a few rare ones are recognized as conscious beings."

48 "Wrapped tightly by the long chains of deep-seated wickedness, and falling constantly due to the fruits of previous actions, the body has no real significance for the wise."

49 "Immersed in the mud of bodily impurities, the frog-like body rapidly approaches old age, unnoticed. How and when this occurs is not even realized."

50 "Bodies, fleeting and insubstantial like gusts of wind, arise and vanish through the path of dust. They are perceived here by none in their true essence."

51 "The movement of the wind, the flame of a lamp, or the mind in its transitions can sometimes be perceived; but the coming and going of the body’s vital force is never truly observed."

52 "Those who are attached to bodies, or who are fixated on the world's existence, are drunk with the wine of delusion and ignorance; to them, shame and condemnation are repeatedly due."

Overall Summary of Teachings:

These verses convey a profound reflection on the transient and decaying nature of the human body. Despite indulgence in worldly pleasures, the body inevitably deteriorates and moves toward destruction. It is highlighted that whether one experiences pleasure or pain, power or poverty, the body's fate remains the same—decomposition and death are unavoidable.

The body is compared to a sleeping tortoise, unaware of its bondage within the dense wilderness of worldly cravings. Human lives are likened to countless logs floating in the ocean of existence, emphasizing how rare it is for a soul to recognize its true nature amidst the unconscious masses.

For the discerning seeker, the body is shown to have no true importance, as it is bound by past actions and declines without clear Awareness. The metaphors used—such as the frog slipping into mud or the gusts of wind—illustrate how imperceptibly yet surely the body deteriorates, hidden from our ordinary perception.

The movement of subtle forces like wind or mind can sometimes be known, but the underlying life-force transition, the fundamental Reality of bodily life and death, remains beyond direct observation. This suggests the body's existence is a fleeting phenomenon, and True Reality lies elsewhere.

Finally, attachment to the body and the external world is sharply criticized. Those who cling to bodily existence or worldly appearances are seen as intoxicated by ignorance, worthy of repeated pity and condemnation. True wisdom lies in transcending this bodily fixation and realizing the imperishable truth beyond ephemeral forms.

Chapter 1.18, Verses 32–41

Yoga Vashishtha 1.18.32-41

(The fragile decaying body)

श्रीराम उवाच।

त्वक्सुधालेपमसृणं यन्त्रसंचारचञ्चलम्।

मनः सदाखुनोत्खातं नेष्टं देहगृहं मम ॥ ३२ ॥

स्मितदीपप्रभोद्भासि क्षणमानन्दसुन्दरम् ।

क्षणं व्याप्तं तमःपूरैर्नेष्टं देहगृहं मम ॥ ३३ ॥

समस्तरोगायतनं वलीपलितपत्तनम्।

सर्वाधिसारगहनं नेष्टं देहगृहं मम ॥ ३४॥

अक्षर्क्षक्षोभविषमा शून्या निःसारकोटरा।

तमोगहनदिक्कुञ्जा नेष्टा देहाटवी मम ॥ ३५ ॥

देहालयं धारयितुं न शक्नोमि मुनीश्वर।

पङ्कमग्नं समुद्धर्तुं गजमल्पबलो यथा ॥ ३६ ॥

किं श्रिया किं च राज्येन किं कायेन किमीहितैः ।

दिनैः कतिपयैरेव कालः सर्वं निकृन्तति ॥ ३७ ॥

रक्तमांसमयस्यास्य सबाह्याभ्यन्तरं मुने।

नाशैकधर्मिणो ब्रूहि कैव कायस्य रम्यता ॥ ३८ ॥

मरणावसरे काया जीवं नानुसरन्ति ये।

तेषु तात कृतघ्नेषु कैवास्था वद धीमताम् ॥ ३९ ॥

मत्तेभकर्णाग्रचलः कायो लम्बाम्बुभङ्गुरः ।

न संत्यजति मां यावत्तावदेनं त्यजाम्यहम् ॥ ४० ॥

पवनस्पन्दतरलः पेलवः कायपल्लवः ।

जर्जरस्तनुवृत्तश्च नेष्टो मे कटुनीरसः ॥ ४१ ॥

Sriram said:

32. "O Sage, my mind finds no delight in this body, which is soft only because of the skin's moisture, yet constantly agitated like a machine and ever tormented like a freshly opened wound."

33. "At one moment it glows with the delight of a smile like a shining lamp; the next moment, it is enveloped in the darkness of sorrow. Such an unstable body is not desirable to me."

34. "It is the very abode of all diseases, a city of wrinkles and gray hair, a jungle dense with all kinds of afflictions. This body is not to my liking."

35. "Its senses are disturbed and unreliable, its orifices hollow and meaningless. Its directions are overgrown with the jungle of ignorance. I do not cherish this body."

36. "O Great Sage, I cannot bear to sustain this body, just as a weak person cannot rescue an elephant mired in deep mud."

37. "What is the value of wealth, kingdom, body, or efforts, when time, in just a few days, cuts everything down mercilessly?"

38. "Tell me, O Sage, what charm lies in this body—made of flesh and blood, inwardly and outwardly impermanent, doomed entirely to perish?"

39. "O Father, how can the wise place faith in bodies that, at the time of death, abandon the soul and do not accompany it?"

40. "The body, unstable as the twitch of an intoxicated elephant’s ear, fragile as a drop of water on a leaf, clings to me relentlessly—so I choose to abandon it instead."

41. "The body is like a tender sprout, trembling with every gust of wind, decaying in its motion and structure—bitter, fragile, and unwholesome. It does not appeal to me."

Summary of Teachings (Verses 1.18.32–41):

These verses are a deeply reflective expression of Prince Rāma’s existential disillusionment. They reveal his profound introspection on the nature of the human body and his growing detachment from worldly existence. The body, as described here, is seen not as a source of joy or stability, but as a vehicle of suffering, decay, and delusion. This is an important moment in the Yoga Vāsiṣṭha, highlighting the necessity of recognizing impermanence as the first step toward spiritual awakening.

Rāma portrays the body as deceptive—appearing pleasant on the surface but concealing suffering within. Moments of fleeting pleasure give way to sorrow, mirroring the transient nature of life. By calling the body a “house of afflictions” and comparing it to a “jungle of ignorance,” the verses condemn any fascination with the physical form, suggesting it is a major obstacle to True Wisdom.

The verses also point to the futility of worldly pursuits such as wealth, power, or personal effort when time inevitably destroys all. This is an echo of the core Vedantic teaching: that reliance on the temporal is misplaced and only Knowledge of the Eternal Self leads to Realization. Rāma's frustration isn't nihilistic; it's deeply spiritual. He's not merely disgusted with the body, but urgently seeking something beyond it.

Another key theme is the unreliability of the body as a companion in life’s ultimate transition—death. Unlike the Self, which persists, the body is an unfaithful friend, abandoning the soul at the moment of greatest need. This reflection invites the seeker to turn inward and discover that which never dies.

Finally, these verses build the foundation for renunciation—not necessarily of life, but of ignorance and attachment. Rāma's vivid metaphors are designed to shake the reader from complacency. The teachings urge the aspirant to transcend bodily identification and direct awareness toward the Unchanging Reality — Pure Consciousness.

Chapter 1.18, Verses 22-31

Yoga Vashishtha 1.18.22-31

(Venality of the human body)

श्रीराम उवाच।

चित्तभृत्यकृतानन्तचेष्टावष्टब्धसंस्थिति ।

मिथ्यामोहमहास्थूणं नेष्टं देहगृहं मम ॥ २२ ॥

दुःखार्भककृताक्रन्दं सुखशय्यामनोरमम्।

दुरीहादग्धदासीकं नेष्टं देहगृहं मम ॥ २३ ॥

मलाढ्यविषयव्यूहभाण्डोपस्करसंकटम् ।

अज्ञानक्षारवलितं नेष्टं देहगृहं मम ॥ २४॥

गुल्फगुग्गुलुविश्रान्तजानूर्ध्वस्तम्भमस्तकम् ।

दीघदोर्दारुसुदृढं नेष्टं देहगृहं मम ॥ २५॥

प्रकटाक्षगवाक्षान्तः क्रीडत्प्रज्ञागृहाङ्गनम् ।

चिन्तादुहितृकं ब्रह्मन्नेष्टं देहगृहं मम ॥ २६ ॥

मूर्धजाच्छादनच्छन्नकर्णश्रीचन्द्रशालिकम् ।

आदीर्घाङ्गुलिनिर्व्यूहं नेष्टं देहगृहं मम ॥ २७ ॥

सर्वाङ्गकुड्यसंघातघनरोमयवाङ्कुरम् ।

संशून्यपेटविवरं नेष्टं देहगृहं मम ॥ २८॥

नखोर्णनाभिनिलयं सरमारणितान्तरम् ।

भाङ्कारकारिपवनं नेष्टं देहगृहं मम ॥ २९ ॥

प्रवेशनिर्गमव्यग्रवातवेगमनारतम् ।

वितताक्षगवाक्षं तन्नेष्टं देहगृहं मम ॥ ३० ॥

जिह्वामर्कटिकाक्रान्तवदनद्वारभीषणम् ।

दृष्टदन्तास्थिशकलं नेष्टं देहगृह मम ॥ ३१ ॥

Sriram said:

22. "This body, my dwelling, held up by the endless activity of the mind-servant, standing firm upon the stout pillar of delusion and false identification, is not desirable to me."

23. "It is a house echoing with the cries of pain born of suffering, yet furnished with the deceptive bed of fleeting pleasures. It is consumed by the fire of vain desires, and I do not desire such a body."

24. "Filled with the filth of sense objects and burdened with the implements of worldly entanglements, this body is encrusted with the alkaline residue of ignorance — I do not desire it."

25. "Its structure consists of solid wood-like limbs — strong arms, a post-like trunk, and a head rising above the knees resting on knotty joints. This construction is not appealing to me."

26. "Through the eye-windows, knowledge plays within the courtyard of the mind, while anxiety and mental agitation appear as its daughters. O Brahman, this body-house is not dear to me."

27. "Adorned with hair on the head as its thatched covering and ears as its decorative moon-windows, this dwelling extends into long projections of fingers — it does not entice me."

28. "Composed of walls made of limbs, dense with hair-like barley sprouts, and hollow within like an empty granary — I do not wish for this bodily house."

29. "Housing nails, bones, and the navel, and filled with the sound of intestinal growls, and where the wind roars like a demon — I do not delight in this structure."

30. "Constantly invaded by the winds of breath entering and exiting, with open windows of the eyes — such a house is not cherished by me."

31. "The mouth, a dreadful gateway besieged by the monkey of the tongue, reveals within the ghastly spectacle of teeth and bone fragments — I do not desire this body."

Summary of the Teachings:

In these verses, Sri Rama expresses a deep disillusionment with the human body, likening it to a grotesque and impermanent house built upon ignorance and mental delusion. He reflects on the body not as a noble vessel but as a foul structure supported by false identification and mental agitation, emphasizing its transient and unreliable nature.

Each body part and function is metaphorically deconstructed to highlight its limitations and repulsiveness — the eyes, ears, mouth, and limbs are presented not as assets but as the fixtures of a fragile, ever-deteriorating house. This poetic critique aims to provoke detachment from bodily identity and sensory attachment, forming a central tenet in Yoga Vashishta’s teaching on viveka 

(discernment).

The verses portray the body as a source of suffering masked by the illusion of pleasure. The comforts of the body are shown as shallow, temporary, and riddled with pain and decay. Rama sees desire and craving as the fuel for this illusion, which keeps beings trapped in the cycle of birth and death (samsara).

This passage encourages the seeker to turn inward, away from identification with the body and outward appearances, and instead focus on self-inquiry, wisdom, and liberation. The disgust expressed is not nihilistic but serves as a powerful tool for cultivating non-attachment and redirecting energy toward Inner Realization.

Ultimately, these verses encapsulate a key yogic insight: liberation lies not in beautifying or indulging the body, but in transcending the identification with it. Rama's renunciation of the body reflects his maturing spiritual insight — a movement toward pure consciousness and freedom beyond the material domain.

Chapter 1.18, Verses 13-21

Yoga Vashishtha 1.18.13 – 21

(Avarice)

 

श्रीराम उवाच।

तृष्णाभुजङ्गमीगेहं कोप काक कृतालयः ।

स्मितपुण्योद्गमः श्रीमाञ्छुभाशुभमहाफलः ॥ १३ ॥

सुस्कन्धोघलताजालो हस्तस्तबकसुन्दरः।

पवनस्पन्दिताशेषस्वाङ्गावयवपल्लवः ॥ १४ ॥

सर्वेन्द्रियखगाधारः सुजानुस्तम्भ उन्नतः।

सरसच्छायया युक्तः कामपान्थनिषेवितः ॥ १५ ॥

मूर्धसंजनिताऽऽदीर्घशिरोरुहतृणावलिः ।

अहंकारगृध्रकृतकुलायः सुषिरोदरः ॥ १६॥

विच्छिन्नवासनाजालमूलत्वाद्दुर्लवाकृतिः ।

व्यायामविरसः कायप्लक्षोऽयं न सुखाय मे ॥ १७ ॥

कलेवरमहंकारगृहस्थस्य महागृहम् ।

लुठत्वभ्येतु वा स्थैर्यं किमनेन मुने मम ॥ १८ ॥

पङ्क्तिबद्धेन्द्रियपशुं वलत्तृष्णागृहाङ्गनम् ।

रागरञ्जितसर्वाङ्गं नेष्टं देहगृहं मम ॥ १९ ॥

पृष्ठास्थिकाष्ठसंघट्टपरिसंकटकोटरम् ।

आन्त्ररज्जुभिराबद्धं नेष्टं देहगृहं मम ॥ २० ॥

प्रसृतस्नायुतन्त्रीकं रक्ताम्बुकृतकर्दमम् ।

जरामङ्कोलधवलं नेष्टं देहगृहं मम ॥ २१ ॥

ShriRam said:

13. "This body is a house infested with the serpent of craving, inhabited by the crow of anger, and occasionally lit up by the flicker of smiles and merit. It is a splendid mansion that bears both auspicious and inauspicious fruits."

14. "It is adorned with strong branch-like limbs, with hands that resemble blossoming clusters. All its parts and delicate organs sway under the breath like leaves in the wind."

15. "It is the resting perch for all the birds of the senses, supported by firm thighs, and stands tall. Its beauty lies in its graceful posture and it is frequented by the wanderers of desire."

16. "On its head grows a long tangle of grass-like hair, sprouting as if from the crown. Its hollow belly nests the vulture of ego, making it a nest of self-delusion."

17. "It is a rare, elusive structure due to its foundation in fragmented tendencies and broken desires. It lacks the vigor of true discipline. This tree of the body offers no joy to me."

18. "The body is the grand residence of ego, a mere householder in this mansion of flesh. Whether it rolls on the ground or stands upright in stability, O Sage, I find no value in it."

19. "This dwelling of the body is lined with the beasts of senses in rows, its courtyard crowded by the wild craving. It is entirely stained with the color of attachment and thus undesirable to me."

20. "This house is compressed within the cavity of clashing spinal bones. It is held together by the ropes of intestines — this body-house is not pleasing to me."

21. "Stretched with sinewy cords and smeared with the slime of blood and flesh, it is gray with the ashes of old age like the ankola tree — this house of the body is not dear to me."

Summary of the Teachings:

In these verses, Śrī Rāma presents a vivid and symbolic deconstruction of the physical body, comparing it to a decaying and deceptive house. He uses powerful metaphors to express dispassion (vairāgya) towards the body, portraying it as a habitat for desire, anger, and ego. These poetic images serve to awaken a deeper reflection on the nature of embodiment, exposing its transitory and impure composition.

Rāma sees the body not as a source of joy but as a trap built on unstable foundations: craving (tṛṣṇā), ego (ahaṅkāra), and sensory indulgence. The structure is sustained by a network of illusions and tendencies (vāsanās), making it unreliable and unworthy of attachment. This view emphasizes the yogic attitude of non-identification with the body and turning inward toward the Self.

The senses are likened to animals tethered in a pen, wandering restlessly under the influence of desire. The body is bound by inner cords of sinew and intestine, aged by time, and fouled by decay. These verses are not merely critical but aim to catalyze a Higher Awareness that seeks freedom beyond physical existence.

The images Rāma uses are deeply rooted in yogic and Vedāntic traditions, where the gross body (sthūla śarīra) is seen as the outermost sheath (kośa) covering the True Self. By dissecting and renouncing the body metaphorically, the seeker is encouraged to seek the immortal, changeless essence within.

Overall, these verses from the Yoga Vāsiṣṭha contribute to its central theme: Realization (mokṣa) is attainable through wisdom (jñāna), dispassion (vairāgya), and deep inquiry (vicāra). By dissolving attachment to the body and its attributes, the seeker moves closer to Realizing the Pure Consciousness that is untouched by time, decay, or duality.

Chapter 1.18, Verses 1–12

Yoga Vashishtha 1.18.1 – 12

(The Human body)

श्रीराम उवाच ।

आर्द्रान्त्रतन्त्रीगहनो विकारी परिपातवान् ।

देहः स्फुरति संसारे सोऽपि दुःखाय केवलम् ॥ १ ॥

अज्ञोऽपि तज्ज्ञसदृशो वलितात्मचमत्कृतिः ।

युक्त्या भव्योऽप्यभव्योऽपि न जडो नापि चेतनः ॥ २ ॥

जडाजडदृशोर्मध्ये दोलायितदुराशयः।

अविवेकी विमूढात्मा मोहमेव प्रयच्छति ॥ ३ ॥

स्तोकेनानन्दमायाति स्तोकेनायाति खेदिताम् ।

नास्ति देहसमः शोच्यो नीचो गुणबहिष्कृतः ॥ ४ ॥

आगमापायिना नित्यं दन्तकेसरशालिना।

विकासस्मितपुष्पेण प्रतिक्षणमलंकृतः ॥ ५ ॥

भुजशाखो घनस्कन्धो द्विजस्तम्भशुभस्थितिः ।

लोचनालिविलाक्रान्तः शिरःपीठबृहत्फलः ॥ ६ ॥

श्रवदन्तरसग्रस्तो हस्तपादसुपल्लवः ।

गुल्मवान्कार्यसंघातो विहङ्गमकृतास्पदः ॥ ७ ॥

सच्छायो देहवृक्षोऽयं जीवपान्थगणास्पदः ।

कस्यात्मीयः कस्य पर आस्थानास्थे किलात्र के ॥ ८ ॥

तात संतरणार्थेन गृहीतायां पुनःपुनः ।

नावि देहलतायां च कस्य स्यादात्मभावना ॥ ९ ॥

देहनाम्नि वने शून्ये बहुगर्तसमाकुले ।

तनूरुहासंख्यतरौ विश्वासं कोऽधिगच्छति ॥ १० ॥

मांसस्नाय्वस्थिवलिते शरीरपटहेऽदृढे।

मार्जारवदहं तात तिष्ठाम्यत्र गतध्वनौ ॥ ११ ॥

संसारारण्यसंरूढो विलसच्चित्तमर्कटः ।

चिन्तामञ्जरिताकारो दीर्घदुःखघुणक्षतः ॥ १२ ॥

1. The body, filled with soft intestines and delicate nerves, is unstable and prone to decay; its existence in the world brings nothing but suffering.

2. Though ignorant, it mimics the wise by its deceptive activity; it seems noble yet ignoble, neither truly inert nor fully conscious.

3. Suspended between matter and spirit, it swings with confused intent; lacking discernment, it bestows only delusion.

4. At times it feels pleasure, and at other times pain; there is nothing more pitiable than the body, so base and devoid of virtues.

5. Constantly subject to birth and death, adorned moment by moment with the fading bloom of smiles and expressions, it is but a passing illusion.

6. Its arms are like branches, shoulders dense like clouds, teeth resembling ivory pillars; its eyes are restless like bees, and the head bears fruit like a tree.

7. Its ears, mouth, and limbs are structured like tender foliage; its form is a bundle of functions, a dwelling unfit even for birds.

8. This tree-like body, with its shadow of life, is a resting spot for the traveling soul; who can truly call it their own or call another’s body foreign?

9. As one boards a boat for crossing over again and again, so too is the body used temporarily; how then can one identify with it as the Self?

10. In this body, a hollow forest named “the body,” filled with pits of impurities and countless hairs like trees, who can ever feel secure?

11. Covered in flesh, sinew, and bone, yet unstable as a tent, I remain here like a silent cat, with no voice of identity.

12. In this forest of samsāra, the monkey of the mind leaps about; adorned with the garlands of anxiety, it is gnawed by the long-standing worms of sorrow.

Summary of Teachings:

These verses offer a vivid, poetic, and philosophical critique of the human body and its role in the cycle of suffering. The body is depicted not as something divine or precious but as a fragile, foul, and temporary vessel. Through intense imagery, it is shown as inherently perishable and a source of continual sorrow due to its identification with worldly existence.

The verses distinguish sharply between the appearance of sentience and true wisdom. 

While the body and mind may mimic intelligence and activity, they are not reliable sources of truth or selfhood. The real Self is beyond these fluctuations, and confusing the body for the Self is the root of ignorance and bondage.

Metaphors such as the body being a “tree” or a “boat” underscore its temporary, instrumental nature. Just as one uses a boat to cross a river without identifying with it, the body should be used as a tool for Realization—not clung to with deluded attachment.

There is also a deep commentary on the mind, especially in the final verse. The monkey-like mind, restless and adorned with anxiety, dances within this bodily forest, bringing long-lasting suffering. This metaphor ties into broader yogic teachings that stress mastery over the mind as a path to freedom.

Overall, these verses offer a powerful detachment-oriented perspective foundational to vairāgya (dispassion), encouraging seekers to see through the illusion of body-identification, recognize the futility of worldly pursuit, and turn toward inner Self-Inquiry and Realization.

Chapter 1.17, Verses 47–52

Yoga Vashishtha 1.17.47 – 52

(Craving)

श्रीराम उवाच।

अहो बत महच्चित्रं तृष्णामपि महाधियः।

दुच्छेदामपि कृन्तन्ति विवेकेनामलासिना ॥ ४७ ॥

नासिधारा न वज्रार्चिर्न तप्तायःकणार्चिषः ।

तथा तीक्ष्णा यथा ब्रह्मंस्तृष्णेयं हृदि संस्थिता ॥ ४८ ॥

उज्ज्वलाऽसिततीक्ष्णाग्रा स्नेहदीर्घदशा परा ।

प्रकाशा दाहदुःस्पर्शा तृष्णा दीपशिखा इव ॥ ४९ ॥

अपि मेरुसमं प्राज्ञमपि शूरमपि स्थिरम्।

तृणीकरोति तृष्णैका निमेषेण नरोत्तमम् ॥ ५० ॥

संस्तीर्णगहना भीमा घनजालरजोमयी ।

सान्धकारोग्रनीहारा तृष्णा विन्ध्यमहातटी ॥ ५१ ॥

एकैव सर्वभुवनान्तरलब्धलक्ष्या दुर्लक्ष्यतामुपगतैव वपुःस्थितैव ।

तृष्णा स्थिता जगति चञ्चलवीचिमाले क्षीरोदकाम्बुतरले मधुरेव शक्तिः ॥ ५२॥

Sriram said:

47. "O Sage, how astonishing and strange it is that even those of great intellect are able to cut through the seemingly uncuttable craving (tṛṣṇā) using the sword of discrimination, shining with purity."

48. "Neither the sharp edge of a sword nor the blazing heat of a lightning bolt or molten metal is as piercing and fierce as this craving when it takes root in the heart, O Brahman."

49. "It is radiant, dark, sharp-pointed, and stretches long with the adhesive of attachment. It appears luminous but burns and torments on contact—craving is like the flame of a lamp."

50. "Even the wisest, the bravest, and the most resolute man—one as great as Mount Meru—is in an instant reduced to straw by the force of this single craving."

51. "Craving is a vast, terrifying terrain—dense with darkness, dust, and thick clouds. It is like the fearsome, shadowy cliffs of the Vindhya mountains, cloaked in a web of gloomy delusion."

52. "Though it alone aims at encompassing all the worlds within, craving becomes barely perceptible to those who have subdued it. Yet, it still exists subtly in the form of bodily existence, dancing like rippling waves on the milk ocean—deceptively beautiful, yet potent."

Overall Summary of Teachings:

These verses from the Yoga Vāsiṣṭha offer a poetic yet intense examination of tṛṣṇā (craving or desire), portraying it as the root of human bondage and suffering. Even the wisest of men are subject to its delusions, and the text marvels at the rare power of viveka (discrimination) which, when applied with purity and clarity, can cut through this tenacious bondage. This reflects the central yogic teaching that Realization requires the insight that discerns the Real from the unreal.

Craving is not simply a mild desire but a formidable force, more potent than even the harshest physical weapons or elements. It infiltrates the heart and burns with a heat that causes deep internal suffering, often unnoticed until it consumes the entire being. This underscores the subtle and dangerous nature of desire—it appears seductive and attractive, but it burns upon contact, leading to discontent and perpetual dissatisfaction.

The metaphorical comparisons grow in intensity: craving is a flame—bright, sharp, long, and sticky with affection. It is deceptive, showing a facade of beauty or light but causing inner damage. These verses echo the Buddhist notion of taṇhā (thirst or craving) as the source of dukkha (suffering), illustrating how craving binds the soul to the cycle of rebirths (saṁsāra).

No one is exempt from this force—not the intellectual, the heroic, nor the steady-minded. The text uses the image of Mount Meru, the cosmic mountain symbolizing strength and stability, to show how even the mightiest fall prey to desire. This acts as both a warning and a humbling truth: spiritual progress demands relentless vigilance over one’s inner tendencies.

Finally, the depiction of craving as a dark, obscure, mountainous region filled with illusion drives home the idea that it clouds perception and obstructs clarity. Yet, in the last verse, there's a glimpse of hope: for those who have attained wisdom and subdued craving, it becomes barely visible—almost an illusion itself. Still, the text warns that its subtle form may remain embedded in bodily existence, continuing to ripple like delicate waves—charming, sweet, and perilous. The message is clear: true liberation lies in fully extinguishing even the subtlest traces of craving.

Chapter 1.17, Verses 38-46

Yoga Vashishtha 1.17.38 – 46

(Desires - even more)

श्रीराम उवाच।

व्यवहाराब्धिलहरी मोहमातङ्गश्रृङ्खला ।

सर्गन्यग्रोधसुलता दुःखकैरवचन्द्रिका ॥ ३८ ॥

जरामरणदुःखानामेका रत्नसमुद्गिका।

आधिव्याधिविलासानां नित्यं मत्ता विलासिनी ॥ ३९ ॥

क्षणमालोकविमला सान्धकारलवा क्षणम् ।

व्योमवीथ्युपमा तृष्णा नीहारगहना क्षणम् ॥ ४० ॥

गच्छत्युपशमं तृष्णा कायव्यायामशान्तये ।

तमी घनतमःकृष्णा यथा रक्षोनिवृत्तये ॥ ४१ ॥

तावन्मुह्यत्ययं मूको लोको विलुलिताशयः ।

यावदेवानुसंधत्ते तृष्णा विषविषूचिका ॥ ४२ ॥

लोकोऽयमखिलं दुःखं चिन्तयोज्झितयोज्झति ।

तृष्णाविषूचिकामन्त्रश्चिन्तात्यागो हि कथ्यते ॥ ४३ ॥

तृणपाषाणकाष्ठादिसर्वमामिषशङ्कया।

आददाना स्फुरत्यन्ते तृष्णा मत्स्यी ह्रदे यथा ॥ ४४ ॥

रोगार्तिरङ्गनातृष्णा गम्भीरमपि मानवम् ।

उत्तानतां नयन्त्याशु सूर्यांशव इवाम्बुजम् ॥ ४५ ॥

अन्तःशून्या ग्रन्थिमत्यो दीर्घस्वाङ्कुरकण्टकाः ।

मुक्तामणिप्रिया नित्यं तृष्णा वेणुलता इव ॥ ४६ ॥

38. "Worldly activity is like the waves of an ocean, bound by the chains of delusion like a wild elephant; it is like a spreading banyan creeper born of creation, and like moonlight that nourishes the night-lily of sorrow."

39. "It is a single jewel-box containing the suffering of old age and death, ever intoxicated with the pleasures of afflictions and ailments."

40. "Desire appears pure for a moment, then becomes clouded with the mist of darkness; it is like a fleeting path through the sky, and like a thick fog that envelopes all for a moment."

41. "Desire ceases only with the calming of bodily agitation, just as dense black darkness vanishes only when demons retreat."

42. "This mute world, with its scattered intentions, remains deluded so long as desire—like a poison epidemic—holds it captive."

43. "This entire world is afflicted with suffering, and only by relinquishing thoughts (which are the mantras against the epidemic of desire) can this poison be cured."

44. "Like a fish in a pond that flutters upon mistaking grass, stones, and wood for bait, desire leaps at everything out of fear of missing gratification."

45. "Like a fevered woman dragging even a deep man to superficiality, desire swiftly brings even profound minds to shallow surfaces, just as the sun's rays draw the lotus upward."

46. "Hollow within, knotted and thorny, yet always adorned with pearls and gems—such is desire, resembling a creeper vine wrapped around a flute."

Summary of the Teachings (1.17.38–46):

These verses offer a striking poetic and philosophical exploration of tṛṣṇā (craving or desire), portraying it as the root of all worldly suffering and delusion. Desire is likened to the restless ocean, a massive banyan creeper, and a force that nourishes sorrow rather than relieving it. Even as it appears beautiful or promising at first, it is ultimately a source of endless affliction, tightly interwoven with the cycle of birth and death.

The metaphorical richness continues as desire is described as an intoxicated courtesan, the container of all sorrows such as aging and illness, and a fog that obscures clarity. These images emphasize how craving seduces the mind with illusions of joy while actually promoting decay and suffering. The imagery of fleeting clarity followed by darkness reflects the transient and deceptive nature of sensual satisfaction.

Desire is not merely a psychological tendency but a cosmic force that disturbs and destabilizes even the wise. It cannot be overcome by external efforts alone; true cessation requires an inner calming, a deep silence of body and mind, which is likened to the disappearance of darkness when demons flee. Until this inner stillness is attained, humanity remains deluded and scattered in purpose.

A powerful metaphor presents desire as an epidemic of poison—viṣūcikā—that infects the entire world. The only known cure is cintā-tyāga, the abandonment of compulsive thought. This act of letting go is portrayed as a spiritual mantra that counteracts the disease of craving, inviting the practitioner to drop mental clutter and seek silence within.

Lastly, desire is portrayed as charming but dangerous: hollow within, thorny without, alluring yet binding. Like a vine of pearls, it entangles the soul with its deceptive beauty. This concludes the passage with a sobering insight—desire may appear lovely, but its embrace is hollow and wounding. The verses collectively urge the seeker to see beyond this illusion and pursue liberation through dispassion and wisdom.

Chapter 1.17, Verses 27–37

Yoga Vashishtha 1.17.27 – 37

(Desire - contd.)

श्रीराम उवाच।

जडकल्लोलबहुला चिरं शून्यान्तरान्तरा।

क्षणमुल्लासमायाति तृष्णा प्रावृट्तरङ्गिणी ॥ २७ ॥

नष्टमुत्सृज्य तिष्ठन्तं तृष्णा वृक्षमिवापरम् ।

पुरुषात्पुरुषं याति तृष्णा लोलेव पक्षिणी ॥ २८ ॥

पदं करोत्यलङ्घ्येऽपि तृप्तापि फलमीहते ।

चिरं तिष्ठति नैकत्र तृष्णा चपलमर्कटी ॥ २९ ॥

इदं कृत्वेदमायाति सर्वमेवासमञ्जसम्।

अनारतं च यतते तृष्णा चेष्टेव दैविकी ॥ ३० ॥

क्षणमायाति पातालं क्षणं याति नभस्थलम् ।

क्षणं भ्रमति दिक्कुञ्जे तृष्णा हृत्पद्मषट्पदी ॥ ३१ ॥

सर्वसंसारदोषाणां तृष्णैका दीर्घदुःखदा ।

अन्तःपुरस्थमपि या योजयत्यतिसंकटे ॥ ३२ ॥

प्रयच्छति परं जाड्यं परमालोकरोधिनी।

मोहनीहारगहना तृष्णा जलदमालिका ॥ ३३ ॥

सर्वेषां जन्तुजातानां संसारव्यवहारिणाम् ।

परिप्रोतमनोमाला तृष्णा बन्धनरज्जुवत् ॥ ३४ ॥

विचित्रवर्णा विगुणा दीर्घा मलिनसंस्थितिः ।

शून्या शून्यपदा तृष्णा शक्रकार्मुकधर्मिणी ॥ ३५ ॥

अशनिर्गुणसस्यानां फलिता शरदापदाम्।

हिमं संवित्सरोजानां तमसां दीर्घयामिनी ॥ ३६ ॥

संसारनाटकनटी कार्यालयविहंगमी ।

मानसारण्यहरिणी स्मरसंगीतवल्लकी ॥ ३७ ॥

Sriram said:

Verse 1.17.27 "Desire is like a monsoon river—turbid with waves of inertia, running empty for long periods, and then suddenly surging forth with forceful excitement."

Verse 1.17.28 "Desire moves from one person to another, leaving one only to cling to another, like a restless bird hopping from tree to tree."

Verse 1.17.29 "Even after being satisfied, desire pursues more, overstepping all boundaries; it never rests in one place for long, like a fickle monkey."

Verse 1.17.30 "Desire, like a divine illusion, keeps the mind ever restless—it completes one act only to rush toward another, all in disorder and without end."

Verse 1.17.31 "In one moment, desire sinks into the depths of ignorance; in the next, it rises to sky-like ambitions. It roams in all directions like a honeybee circling the lotus of the heart."

Verse 1.17.32 "Of all the faults of worldly existence, desire alone brings endless suffering. Even a person dwelling in inner seclusion is pulled by it into terrible entanglements."

Verse 1.17.33 "Desire bestows intense dullness and obscures the light of insight. It is a dense veil of delusion, a garland of dark clouds."

Verse 1.17.34 "Among all creatures engaged in worldly life, desire is a binding chain that fastens itself to the mind like a twisted garland of thoughts."

Verse 1.17.35 "Desire is dazzling in appearance yet hollow and impure. Though appearing to move toward the void, it remains smeared with unclean attachments, like the bow of Indra—beautiful but deceptive."

Verse 1.17.36 "Desire is like a thunderbolt that destroys the harvest of virtue. It bears the fruits of autumnal distress, freezes the blooming lotus of wisdom, and brings the long night of ignorance."

Verse 1.17.37 "Desire is the actress in the drama of worldly life. It soars like a bird through the city of activity, roams like a deer in the forest of the mind, and plays the lute of infatuation in the theater of passion."

Summary of Teachings (Verses 1.17.27–1.17.37)

These verses offer a profoundly poetic and psychologically acute portrayal of tṛṣṇā (desire), characterizing it as the central affliction in the human experience of saṁsāra—the cycle of worldly life. The text uses vivid metaphors to reveal the multifaceted and dangerous nature of desire:

1. Restlessness and unpredictability – 

Desire is likened to natural forces like rivers, storms, birds, and monkeys—constantly moving, never stable, and hard to predict or control.

2. Insatiability – 

Even after apparent satisfaction, desire arises again and again, seeking new objects. It cannot be fulfilled permanently.

3. Mental turbulence – 

Like a bee hovering around the heart or a dancer in a cosmic drama, desire stirs the mind, distracts consciousness, and diverts inner attention toward the outer world.

4. Cause of suffering – 

Desire is not just an emotional impulse; it is a root cause of bondage, delusion, and suffering. It chains the mind, clouds judgment, and destroys virtue and insight.

5. Illusory & deceptive nature – 

Although it appears beautiful or pleasurable, desire is inherently hollow, impure, and misleading, like the ornate bow of Indra or a night of darkness that conceals the light of wisdom.

6. Universality – 

No being engaged in worldly life is free from desire. It penetrates even the minds of those living in seclusion, emphasizing its deep-rooted and pervasive nature.

Through these verses, Yoga Vāsiṣṭha highlights the critical need for viveka (discernment) and vairāgya (dispassion). Freedom from desire is portrayed as essential for Peace, Clarity, and Realization. The text prepares the seeker to face the inner world with insight and detach from the illusory pulls of external cravings.

Chapter 1.17, Verses 17–26

Yoga Vashishtha 1.17.17 - 26

(Desire - contd.) 

श्रीराम उवाच।

कुटिला कोमलस्पर्शा विषवैषम्यशंसिनी।

दशत्यपि मनाक्स्पृष्टा तृष्णा कृष्णेव भोगिनी ॥ १७ ॥

भिन्दती हृदयं पुंसां मायामयविधायिनी।

दौर्भाग्यदायिनी दीना तृष्णा कृष्णेव राक्षसी ॥ १८ ॥

तन्द्रीतन्त्रीगणैः कोशं दधाना परिवेष्टितम् ।

नानन्दे राजते ब्रह्मंस्तृष्णा जर्जरवल्लकी ॥ १९ ॥

नित्यमेवातिमलिना कटुकोन्माददायिनी।

दीर्घतन्त्री घनस्नेहा तृष्णा गह्वरवल्लरी ॥ २० ॥

अनानन्दकरी शून्या निष्फला व्यर्थमुन्नता ।

अमङ्गलकरी क्रूरा तृष्णा क्षीणेव मञ्जरी ॥ २१ ॥

अनावर्जितचित्तापि सर्वमेवानुधावति ।

न चाप्नोति फलं किंचित्तृष्णा जीर्णेव कामिनी ॥ २२ ॥

संसारवृन्दे महति नानारससमाकुले ।

भुवनाभोगरङ्गेषु तृष्णा जरठनर्तकी ॥ २३ ॥

जराकुसुमितारूढा पातोत्पातफलावलिः।

संसारजंगले दीर्घे तृष्णा विषलता तता ॥ २४ ॥

यन्न शक्रोति तत्रापि धत्ते ताण्डवितां गतिम् ।

नृत्यत्यानन्दरहितं तृष्णा जीर्णेव नर्तकी ॥ २५ ॥

भृशं स्फुरति नीहारे शाम्यत्यालोक आगते ।

दुर्लङ्घयेषु पदं धत्ते चिन्ता चपलबर्हिणी ॥ २६ ॥

17. "Desire is crooked yet soft to the touch; she promises pleasures but carries poison. Even the slightest contact with her stings like a venomous courtesan."

Deceptive Nature of Desire: 

Desire appears attractive and gentle at first but conceals a poisonous sting. Its initial allure masks its destructive power. (Verse 17)

18. "She pierces the hearts of men with her illusory ways; she is the creator of misfortune, miserable herself, and like a demonic temptress."

Illusion and Misery: 

Desire manipulates the heart through illusion, bringing suffering and misfortune. It is likened to a demonic force, an agent of bondage and delusion. (Verse 18)

19. "Entwined with the strings of laziness and inertia, she wraps around the mind like an old broken veena—desire, the decaying instrument that produces no joy."

Obstruction to Joy and Awakening: 

Desire, entwined with laziness and delusion, deadens the mind. It makes the mind incapable of producing the Joy of True Awareness. (Verse 19)

20. "Ever unclean and the bringer of bitter madness, she is deeply attached, long-strung, and dark like a vine growing in a hollow cave."

Attachment and Madness: 

It is unclean, bitter, and rooted in obsession. Like a vine growing in darkness, it thrives in ignorance and leads to mental instability. (Verse 20)

21. "Desire gives no joy, is empty within, fruitless despite rising high; she is inauspicious and cruel, like a withered flower cluster."

Futility and Emptiness: 

Desire fails to deliver Real Joy or fulfillment. It rises high in ambition but ends in frustration and inauspiciousness. (Verse 21)

22. "Though the mind does not welcome her, she still chases everything relentlessly. Yet she gains nothing—like an aged courtesan who can no longer seduce."

Uninvited Yet Clinging: 

Even when not consciously entertained, desire pursues all experiences compulsively and without success—symbolizing the habitual mind. (Verse 22)

23. "In the great carnival of samsara, filled with many flavors and worldly entertainments, desire is like an aged dancer, still trying to perform on the worldly stage."

Desire in Worldly Life: 

The world is presented as a stage where desire performs her outdated dance. Yet she is no longer graceful, only pitiful—suggesting the exhausted efforts of worldly pursuits. (Verse 23)

24. "Rooted in decay, blooming with the flowers of old age, and yielding the fruits of downfall and catastrophe, desire is a venomous creeper in the forest of existence."

Decay and Danger: 

With old age, desire becomes grotesque. It bears fruits of calamity and spiritual downfall, growing like a poisonous creeper in the jungle of existence. (Verse 24)

25. "Even where she has no power, she dances violently. Her dance is joyless, like that of an old and forgotten dancer."

Unreasonable Persistence: 

Even when powerless, desire does not cease. It continues its meaningless dance, devoid of joy, driven by blind momentum. (Verse 25)

26. "She flickers intensely like mist, only to disappear when true light arrives. In inaccessible places, she lays her steps—desire is like a restless peahen, driven by anxiety."

Anxiety and Dissolution: 

Like mist, desire seems to envelop the mind but vanishes upon the rise of wisdom (symbolized by light). It places restless steps even in difficult terrains—representing how worry and desire persist even in adversity. (Verse 26)

Summary of the Teachings:

These ten verses from Yoga Vāsiṣṭha form a poetic and philosophical allegory of tṛṣṇā—desire or craving—as the root cause of human suffering and bondage in saṁsāra (the cycle of birth and death). Each verse compares desire to progressively darker and decaying images, offering a deeply reflective and psychological insight.

Key Philosophical Insights:

1. These verses reflect a classical Vedantic dissection of desire (kāma) as the source of suffering and delusion.

2. Desire is not inherently powerful but is granted power by the mind’s ignorance and habit.

3. Even age, failure, or suffering do not weaken desire’s grip unless Awareness and Wisdom arise.

4. The imagery of dance, music, and decay emphasize the performative but empty nature of worldly craving.

5. Ultimately, only light (of Knowledge or Self-Realization) can dispel the mist of desire.

This section of the Yoga Vāsiṣṭha urges the aspirant to reflect deeply on the illusory and compulsive nature of desire, encouraging vairāgya (dispassion) as the first step toward Realization.

Chapter 1.17, Verses 6–16

Yoga Vashishtha 1.17.6–16

(Desires) 

श्रीराम उवाच।

उद्दामकल्लोलरवा देहाद्रौ वहतीह मे।

तरङ्गतरलाकारा तरत्तृष्णातरङ्गिणी ॥ ६ ॥

वेगं सरोद्धुमुदितो वात्ययेव जरत्तृणम्।

नीतः कलुषया क्वापि तृष्णया चित्तचातकः ॥ ७ ॥

यां यामहमतीवास्थां संश्रयामि गुणश्रियाम् ।

तां तां कृन्तति मे तृष्णा तन्त्रीमिव कुमूषिका ॥ ८ ॥

पयसीव जरत्पर्णं वायाविव जरत्तृणम् ।

नभसीव शरन्मेघश्चिन्ताचक्रे भ्रमाम्यहम् ॥ ९ ॥

गन्तुमास्पदमात्मीयमसमर्थधियो वयम्।

चिन्ताजाले विमुह्यामो जाले शकुनयो यथा ॥ १० ॥

तृष्णाभिधानया तात दग्धोऽस्मि ज्वालया तथा ।

यथा दाहोपशमनमाशंके नामृतैरपि ॥ ११ ॥

दूरं दूरमितो गत्वा समेत्य च पुनःपुनः।

भ्रमत्याशु दिगन्तेषु तृष्णोन्मत्ता तुरङ्गमी ॥ १२ ॥

जडसंसर्गिणी तृष्णा कृतोर्ध्वाधोगमागमा ।

क्षुब्धा ग्रन्थिमती नित्यमारघट्टाग्ररज्जुवत् ॥ १३ ॥

अन्तर्ग्रथितया देहे सर्वदुश्छेदयाऽनया।

रज्ज्वेवाशु बलीवर्दस्तृष्णया वाह्यते जनः ॥ १४ ॥

पुत्रमित्रकलत्रादितृष्णया नित्यकृष्टया ।

खगेष्विव किरात्येदं जालं लोकेषु रच्यते ॥ १५ ॥

भीषयत्यपि धीरं मामन्धयत्यपि सेक्षणम्।

खेदयत्यपि सानन्दं तृष्णाकृष्णेव शर्वरी ॥ १६ ॥

ShriRam said:

Verse 1.17.6 "A tempestuous, roaring river—this body—carries me along, with the waves of restless desires forming its ever-changing surface."

Verse 1.17.7 "Like an old dry leaf swept away by a storm, the parched bird of my mind is driven forcefully by the impure wind of craving."

Desire is turbulent and overwhelming: 

It is likened to a flood, storm, or tempest that drags the individual without stability or rest. The metaphors show how uncontrollable and consuming desire can become. (Verses 6,7)

Verse 1.17.8 "Whatever noble virtue or excellence I try to take refuge in, desire cuts it down mercilessly, like a rat gnawing the strings of a lute."

Desire destroys virtue and wisdom: 

Even when one turns towards noble values, desire undermines them silently and persistently. (Verse 8)

Verse 1.17.9 "Like an old leaf drifting in water, like dry grass caught in wind, like autumn clouds scattered in the sky, my mind spins in the cyclone of anxiety."

The mind caught in desire becomes unstable: 

Like leaves, clouds, or dry grass, it is easily moved by external forces—never grounded. (Verse 9)

Verse 1.17.10 "Incapable of settling into anything truly my own, I remain confused in the net of thoughts, like birds trapped in a snare."

Lack of inner anchoring: 

Desire prevents the mind from resting in its own Nature, leaving it vulnerable and confused, caught in endless cycles of thought. (Verse 10)

Verse 1.17.11 "O Father, I am scorched by the blazing fire of craving. I long for relief from this burning, even if it means turning away from sweet nectar."

Desire brings inner suffering: 

Compared to a fire that burns from within, it creates discontent that no external satisfaction can extinguish. (Verse 11)

Verse 1.17.12 "Like a crazed horse, desire runs wild—racing far and fast, turning back again, endlessly circling the horizons in every direction."

Insatiability and restlessness: 

Like a mad horse or net-ensnaring birds, desire continually leads one from one object to the next without peace. (Verse 12)

Verse 1.17.13 "Desire, dwelling among dull minds, moves erratically up and down. Always agitated, it’s like a twisted, knotted rope perpetually being pulled taut."

Verse 1.17.14 "Woven deep within the body, impossible to sever, desire binds humanity like a powerful ox tied with rope, dragging it as it pleases."

It binds the soul to materiality: 

Deeply embedded in the very structure of the body and psyche, desire is likened to a rope controlling an ox—inescapable without wisdom (Verses 13–14).

Verse 1.17.15 "Tugged constantly by desire for children, friends, spouses, and more, this web of craving is spun across the world—like a net laid to trap birds."

Verse 1.17.16 "Desire terrifies even the wise, blinds the seeing, and troubles the joyful—like a dark night of delusion overwhelming the soul."

Universal affliction: 

Desire spares none. It terrifies the brave, blinds the wise, and exhausts the joyous—acting like the dark night that consumes all clarity. (Verse 16)

Summary of Teachings:

These verses are spoken by Śrī Rāma and form part of his profound introspection into the nature of desire (tṛṣṇā). The poetic imagery used across the verses reflects both the intensity and the destructiveness of unregulated desire on the human mind and soul.

Philosophical Essence:

The passage builds a powerful case for the renunciation of craving as a prerequisite for Realization. It reveals that bondage arises not from the world itself, but from one’s insatiable craving for it. The verses do not condemn life or its relationships but spotlight the inner compulsions that distort and enslave the mind. Through Rāma’s voice, Yoga Vāsiṣṭha articulates the disillusionment necessary for the seeker to embark on a deeper spiritual inquiry—leading ultimately to viveka (discernment) and vairāgya (detachment).

Chapter 1.16, Verses 14–27

Yoga Vashishtha 1.16.14-27

(The restless mind) 

संततामर्षधूमेन चिन्ताज्वालाकुलेन च ।

वह्निनेव तृणं शुष्कं मुने दग्धोऽस्मि चेतसा ॥ १४ ॥

क्रूरेण जडतां यातस्तृष्णाभार्यानुगामिना।

शवं कौलेयकेनेव ब्रह्मन्मुक्तोऽस्मि चेतसा ॥ १५ ॥

तरङ्गतरलास्फालवृत्तिना जडरूपिणा ।

तटवृक्ष इवौघेन ब्रह्मन्नीतोऽस्मि चेतसा ॥ १६ ॥

अवान्तरनिपाताय शून्ये वा भ्रमणाय च।

तृणं चण्डानिलेनेव दूरे नीतोऽस्मि चेतसा ॥ १७ ॥

संसारजलधेरस्मान्नित्यमुत्तरणोन्मुखः ।

सेतुनेव पयःपूरो रोधितोऽस्मि कुचेतसा ॥ १८ ॥

पातालाद्गच्छता पृथ्वीं पृथ्व्याः पातालगामिना ।

कूपकाष्ठं कुदाम्नेव वेष्टितोऽस्मि कुचेतसा ॥ १९ ॥

मिथ्यैव स्फाररूपेण विचाराद्विशरारुणा।

बालो वेतालकेनेव गृहीतोऽस्मि कुचेतसा ॥ २० ॥

वह्नेरुष्णतरः शैलादपि कष्टतरक्रमः।

वज्रादपि दृढो ब्रह्मन्दुर्निग्रहमनोग्रहः ॥ २१ ॥

चेतः पतति कार्येषु विहगः स्वामिषेष्विव।

क्षणेन विरतिं याति बालः क्रीडनकादिव ॥ २२ ॥

जडप्रकृतिरालोलो विततावर्तवृत्तिमान्।

मनोऽब्धिरहितव्यालो दूरं नयति तात माम् ॥ २३ ॥

अप्यब्धिपानान्महतः सुमेरून्मूलनादपि ।

अपि वह्न्यशनात्साधो विषमश्चित्तनिग्रहः ॥ २४ ॥

चित्तं कारणमर्थानां तस्मिन्सति जगत्त्रयम् ।

तस्मिन्क्षीणे जगत्क्षीणं तच्चिकित्स्यं प्रयत्नतः ॥ २५ ॥

चित्तादिमानि सुखदुःखशतानि नूनमभ्यागतान्यगवरादिव काननानि।

तस्मिन्विवेकवशतस्तनुतां प्रयाते मन्ये मुने निपुणमेव गलन्ति तानि ॥ २६ ॥

सकलगुणजयाशा यत्र बद्धा महद्भिस्तमरिमिह विजेतुं चित्तमभ्युत्थितोऽहम् ।

विगतरतितयान्तर्नाभिनन्दामि लक्ष्मीं जडमलिनविलासां मेघलेखामिवेन्दुः ॥ २७ ॥

14 "My mind, constantly burning with the smoke of anger and the flames of anxiety, has scorched me like dry grass consumed by a raging fire, O Sage."

15 "Driven by cruel desires, my intellect has become dull. Chasing after the deceptive wife called craving, I have been reduced to a lifeless corpse, like one possessed by a ghost."

16 "With thoughts agitated like crashing waves, my dull mind drags me like a riverside tree being uprooted and swept away by a flood."

17 "My mind carries me into ruin or into emptiness, like dry grass blown far away by a fierce wind."

18 "Standing at the shore of the ocean of worldly existence, always striving to cross over, I have been restrained by my impure mind like a rising flood held back by a broken bridge."

19 "Like a bucket tied to a rope descending from the heavens into the netherworld, I have been tightly bound by my corrupt mind, drawing me downward."

20 "My deluded mind, shaped by false reasoning and shallow thinking, has seized me like a goblin snatching a helpless child."

21 "More scorching than fire, more arduous than climbing a mountain, harder than diamond—O Sage—such is the difficulty of subduing the restless mind."

22 "Like a bird hopping between morsels of food, the mind flits between activities, only to abandon them in the next moment like a child quickly tiring of his toys."

23 "With a dull and restless nature, spinning in ever-changing eddies, my mind—like a serpent without a hood—leads me far astray."

24 "More dreadful than drinking the ocean, uprooting Mount Meru, or swallowing fire is the task of restraining the mind, O noble one."

25 "The mind is the cause of all experiences. With the mind, the three worlds arise. When the mind dissolves, the worlds dissolve. Therefore, the mind must be treated with utmost care."

26 "Countless joys and sorrows arise only from the mind—like dense forests growing from a single root. When, through discernment, the mind is reduced, I believe all these vanish completely, O Sage."

27 "Aspiring to conquer the mind, the root of all attachments and the seat of all qualities, I rise up like a warrior. I no longer rejoice in the pleasures of wealth, which are nothing but the dull, dirty flashes of desire—like moonlight smeared by clouds."

Summary of the Teachings (Verses 14–27):

These verses reflect a deep and powerful lamentation about the restless and destructive nature of the uncontrolled mind. They also reveal the first sparks of determination arising within the seeker to master this unruly force.

Key insights and teachings:

1. The Mind as the Source of Suffering:

The uncontrolled mind, agitated by anger, craving, and false reasoning, leads the individual into suffering, confusion, and delusion. The analogies used—of fire, wind, flood, ghosts—highlight the mind’s power to destroy peace and stability.

2. The Mind’s Restlessness and Instability:

The mind is portrayed as fickle, childish, and turbulent—unable to remain focused or grounded. It constantly shifts attention and desires, disrupting any effort at inner stillness or clarity.

3. Subduing the Mind is the Greatest Challenge:

The text emphasizes that restraining the mind is harder than any physical or mythical feat—more difficult than drinking the ocean or uprooting Mount Meru. This metaphor elevates mental mastery as the supreme spiritual task.

4. The Mind Creates the World:

A core non-dual teaching surfaces here: the mind is the creator of the three worlds (waking, dreaming, deep sleep or the subjective worlds of experience). When the mind ceases, the world ceases. Therefore, liberation is directly linked to mind-dissolution.

5. Discernment (Viveka) as the Path:

The verses affirm that with discernment—discriminative wisdom—the mind can be reduced, and with its reduction, the dualities of pleasure and pain also fade away. This highlights the role of viveka as the sword to cut through illusion.

6. The Rising Will to Conquer the Mind:

The final verse reveals the inner resolve of the seeker. No longer interested in external wealth or worldly pleasures, the aspirant aspires to conquer the mind itself, recognizing it as the root of all bondage and suffering.

7. Renunciation of Outer Pleasures:

The seeker rejects the charms of material wealth, recognizing them as fleeting and impure, like moonlight obscured by clouds. This reflects a shift toward vairāgya—dispassion, a critical virtue on the yogic path.

These verses from Yoga Vāsiṣṭha offer a dramatic and poetic exploration of the human psyche’s inner battlefield, exposing the power of the mind both to bind and to liberate. They culminate in the Inner awakening of the seeker who realizes that true victory lies in conquering the mind—not the world.

Chapter 1.16, Verses 1-13

Yoga Vashishtha 1.16.1-13

(The ungovernable mind) 

श्रीराम उवाच ।

दोषैर्जर्जरतां याति सत्कार्यादार्यसेवनात्।

वातान्तःपिच्छलववच्चेतश्चलति चञ्चलम् ॥ १ ॥

इतश्चेतश्च सुव्यग्रं व्यर्थमेवाभिधावति।

दूराद्दूरतरं दीनं ग्रामे कौलेयको यथा ॥ २॥

न प्राप्नोति क्वचित्किंचित्प्राप्तैरपि महाधनैः ।

नान्तः संपूर्णतामेति करण्डक इवाम्बुभिः ॥ ३ ॥

नित्यमेव मुने शून्यं कदाशावागुरावृतम्।

न मनो निवृतिं याति मृगो यूथादिव च्युतः ॥ ४ ॥

तरङ्गतरलां वृत्तिं दधदालूनशीर्णताम् ।

परित्यज्य क्षणमपि हृदये याति न स्थितिम् ॥ ५ ॥

मनो मननविक्षुब्धं दिशो दश विधावति।

मन्दराहननोद्धूतं क्षीरार्णवपयो यथा ॥ ६॥

कल्लोलकलितावर्तं मायामकरमालितम्।

न निरोद्धुं समर्थोऽस्मि मनोमयमहार्णवम् ॥ ७ ॥

भोगदूर्वाङ्कुराकाङ्क्षी श्वभ्रपातमचिन्तयन् ।

मनोहरिणको ब्रह्मन्दूरं विपरिधावति ॥ ८॥

न कदाचन मे चेतः स्वामालूनविशीर्णताम् ।

त्यजत्याकुलया वृत्त्या चञ्चलत्वमिवार्णवः ॥ ९ ॥

चेतश्चञ्चलया वृत्त्या चिन्तानिचयचञ्चुरम् ।

धृतिं बध्नाति नैकत्र पञ्जरे केसरी यथा ॥ १० ॥

मनो मोहरथारूढं शरीरात्समतासुखम् ।

हरत्यपहतोद्वेगं हंसः क्षीरमिवाम्भसः ॥ ११ ॥

अनल्पकल्पनातल्पे विलीनाश्चित्तवृत्तयः ।

मुनीन्द्र न प्रबुध्यन्ते तेन तप्येऽहमाकुलः ॥ १२ ॥

क्रोडीकृतदृढग्रन्थितृष्णासूत्रे स्थितात्मना।

विहगो जालकेनेव ब्रह्मन्बद्धोऽस्मि चेतसा ॥ १३ ॥

1.16.1 Shriram said: "O Sage, the mind becomes corroded with faults despite engaging in noble deeds or associating with the virtuous. Like a feather caught in the wind, it keeps fluttering restlessly."

1.16.2 "This mind runs here and there in distraction, chasing thoughts that lead nowhere—like a destitute man wandering from village to village, only to end up more lost and miserable."

1.16.3 "Even when surrounded by immense wealth, the mind does not attain inner fullness—just as a perforated vessel cannot retain water, however much is poured into it."

1.16.4 "O Sage, the mind is ever-empty, always ensnared by desires—like a deer that, having strayed from its herd, finds no peace."

1.16.5 "Bearing fleeting and unsteady activity, the mind withers like a delicate plant in harsh winds, never finding stable rest, even for a moment."

1.16.6 "Shaken by its own thoughts, the mind dashes in all ten directions, like the turbulent churning of the ocean stirred by Mount Mandara."

1.16.7 "This ocean of mind, filled with whirlpools of thought and infested with illusory sea-monsters, overwhelms me, and I am powerless to restrain it."

1.16.8 "Longing for sensory pleasures like grass, the deer-like mind runs toward them without foreseeing the fatal drop ahead—just as a deer leaps off a cliff in pursuit of green blades."

1.16.9 "My mind never relinquishes its broken and scattered state. Like the restless ocean, it maintains its agitation with no hope of stillness."

1.16.10 "This churning mind, stirred by a crowd of worries, cannot be anchored in any one place—like a lion unable to be caged, it resists all bonds."

1.16.11 "Riding the chariot of delusion, my mind robs the body of its peace and balance—like a swan extracting only the milk from a mixture of milk and water, leaving behind confusion."

1.16.12 "In the bed of endless imagination, the mental modifications lie dissolved. O Great Sage, they do not awaken to reality—this is the root of my anguish and restlessness."

1.16.13 "Bound by the strong threads of desires that I myself have tightly embraced, my Consciousness is imprisoned—like a bird trapped in a net it has flown into."

Summary of Teachings (Verses 1.16.1–1.16.13)

These verses are a deeply introspective outpouring by Śrī Rāma, capturing the agitated and restless nature of the human mind. Through vivid metaphors, he reflects on the futility of external achievements, the illusions of pleasure, and the inescapable turbulence of thought. The central insights are:

1. Restlessness is inherent in the untrained mind, regardless of virtue, wealth, or external circumstances. Good actions and noble company alone do not subdue its agitation.

2. The mind wanders aimlessly, unable to focus, much like a vagabond or a lost deer. It fails to find peace or fulfillment in what it gains.

3. Desires never bring lasting contentment. Even when wealth or sensory pleasures are attained, the sense of inner emptiness persists.

4. The mind’s activity is compared to oceanic turbulence, stirred by its own inner churning—a direct parallel to the Samudra Manthana myth, highlighting both the intensity and the unpredictability of thoughts.

5. The mind is both deceived by illusion and the creator of that illusion. This duality leads to sorrow.

6. Imaginations (kalpanā) are shown as traps—the mental world becomes a bed where the Real Self lies asleep, disconnected from Truth.

7. The desire-driven Consciousness becomes self-imprisoned, with Rāma expressing deep anguish that he himself is the cause of his bondage.

In essence, these verses paint a vivid psychological landscape of samsāra as experienced within the mind, laying the groundwork for the teachings of vairāgya (dispassion) and Self-Inquiry that follow in the later sections of the Yoga Vāsiṣṭha. This lament is not one of despair alone—it’s the precursor to awakening, born from intense introspection and the longing for Realization. 

Chapter 1.15, Verses 12-21

Yoga Vashishtha 1.15.12 - 21

(Shriram continues on egoism) 

ब्रह्मन्यावदहंकारवारिदः परिजृम्भते ।

तावद्विकासमायाति तृष्णाकुटजमञ्जरी ॥ १२ ॥

अहंकारघने शान्ते तृष्णा नवतडिल्लता ।

शान्तदीपशिखावृत्त्या क्वापि यात्यतिसत्वरम् ॥ १३ ॥

अहंकारमहाविन्ध्ये मनोमत्तमहागजः।

विस्फूर्जति घनास्फोटैः स्तनितैरिव वारिदः ॥ १४ ॥

इह देहमहारण्ये घनाहंकारकेसरी ।

योऽयमुल्लसति स्फारस्तेनेदं जगदाततम् ॥ १५ ॥

तृष्णातन्तुलवप्रोता बहुजन्मपरम्परा ।

अहंकारोग्रखिङ्गेन कण्ठे मुक्तावली कृता ॥ १६ ॥

पुत्रमित्रकलत्रादितन्त्रमन्त्रविवर्जितम् ।

प्रसारितमनेनेह मुनेऽहंकारवैरिणा ॥ १७॥

प्रमार्जितेऽहमित्यस्मिन्पदे स्वयमपि द्रुतम् ।

प्रमार्जिता भवन्त्येते सर्व एव दुराधयः ॥ १८ ॥

अहमित्यम्बुदे शान्ते शनैश्च शमशातिनी ।

मनोगगनसंमोहमिहिका क्वापि गच्छति ॥ १९ ॥

निरहंकारवृत्तेर्मे मौर्ख्याच्छोकेन सीदतः।

यत्किंचिदुचितं ब्रह्मंस्तदाख्यातुमिहार्हसि ॥ २० ॥

सर्वापदां निलयमध्रुवमन्तरस्थमुन्मुक्तमुत्तमगुणेन न संश्रयामि ।

यत्नादहंकृतिपदं परितोऽतिदुःखं शेषेण मां समनुशाधि महानुभाव ॥ २१ ॥

12. Shriram continues: "As long as the cloud of ego expands and swells in the sky of Consciousness, the blossoms of desire — like the jasmine of craving — continue to bloom and open up."

Ego as the Source of Desire and Delusion:

The ego is likened to a swelling storm cloud that gives rise to the blooming of desires. As long as the ego exists, craving (tṛṣṇā) continues to flourish.

13. "When the dense cloud of ego subsides into Stillness, the lightning flash of desire too vanishes swiftly, like the extinguishing flame of a peaceful lamp."

Silencing the Ego Ends Suffering:

Once ego settles into Stillness, desire dissolves quickly, like lightning vanishing when clouds disperse. Peace returns, and illusion fades.

14. "In the great mountain range of ego, the wild elephant of the agitated mind roars forth loudly, like thunderclaps from storm clouds."

The Mind's Turmoil is Ego-Fueled:

The mind, compared to a mad elephant, becomes restless and loud within the massive mountain of ego. This metaphor illustrates how unchecked ego amplifies mental agitation.

15. "In this vast forest of the body, the lion of dense ego proudly roams, and by its massive presence, this entire world-illusion is projected and sustained."

The Body as a Jungle of Illusion:

The human body is portrayed as a vast forest where the lion of ego roars — creating and maintaining the illusory world (jagat). This suggests the illusion (māyā) we live in is rooted in ego.

16. "Threaded through with the fiber of craving and spun from countless past births, the garland of "I"-ness becomes a noose, strung tightly around the neck by the sharp sword of ego."

Ego as a Multi-Lifetime Bondage:

The thread of craving, spun over many births, strings together the beads of ego, forming a noose around the Self. It's a powerful metaphor for bondage built through karmic continuity.

17. "Without the protection of any spell or safeguard, this enemy called ego spreads its web here, O Sage, encompassing son, friend, spouse, and all else."

Ego’s Web Encompasses All Relations:

Ego, without resistance, spreads its net over personal relationships like children, friends, and spouses — showing how ego infiltrates and entangles the psyche through attachments.

18. "When the idea “I am this” is completely cleansed away, then all these formidable afflictions vanish swiftly and entirely on their own."

Liberation Requires Dissolving the “I” Idea:

The total removal of the notion “I am” leads to the spontaneous dissolution of all afflictions and impurities.

19. "As the ocean of "I"-sense becomes calm, the mist of delusion that obscures the sky of the mind gradually disappears through the rays of tranquility."

Calmness Dispels Mental Illusion:

As ego subsides, tranquility arises, and with it, the mist of delusion covering the inner sky disappears — revealing the clarity of True Awareness.

20. "O Brahman, I am sinking into dullness and sorrow because I have not yet established the state free of ego. Please instruct me in whatever is appropriate for my liberation."

The Seeker’s Humble Plea for Guidance:

The speaker, feeling helpless due to ignorance and sorrow, earnestly requests Divine instruction to transcend ego and reach the State of Truth.

21. "I do not seek refuge in anything impermanent, hidden within, tainted, or uncertain — even if it appears to possess noble qualities. O Great One, instruct me completely through all means, for the ego-centered state is utterly painful."

Renunciation of the Impermanent:

The seeker declares no desire for anything impermanent or contaminated with ego — no matter how attractive. Instead, they yearn for pure, ego-free wisdom and beg for comprehensive instruction from the sage.

Summary of Teachings:

These verses are a profound poetic exploration of the destructive role of ego (ahaṅkāra) and the inner transformation needed for Realization.

Overall Message:

This passage from the Yoga Vāsiṣṭha reflects deep non-dual (Advaita) wisdom. It teaches that ego is the root of suffering, craving, delusion, and bondage. The path to freedom lies in dissolving the “I”-sense, calming the mind, and detaching from desires born of identification with the body and relationships. The sincere seeker must abandon impermanence and seek guidance to attain the Peace and Realization found in egoless Awareness.