Yoga Vashishtha 1.21.1–10
(The false allure of women's beauty)
श्रीराम उवाच ।
मांसपाञ्चालिकायास्तु यन्त्रलोलेऽङ्गपञ्जरे ।
स्नाय्वस्थिग्रन्थिशालिन्याः स्त्रियाः किमिव शोभनं ॥ १ ॥
त्वङ्मांसरक्तबाष्पाम्बु पृथक्कृत्वा विलोचनम् ।
समालोकय रम्यं चेत्किं मुधा परिमुह्यसि ॥ २ ॥
इतः केशा इतो रक्तमितीयं प्रमदातनुः ।
किमेतया निन्दितया करोति विपुलाशयः ॥ ३ ॥
वासोविलेपनैर्यानि लालितानि पुनः पुनः।
तान्यङ्गान्यङ्ग लुण्ठन्ति क्रव्यादाः सर्वदेहिनाम् ॥ ४ ॥
मेरुश्रृंगतटोल्लासि गंगाजलरयोपमा।
दृष्टा यस्मिन्स्तने मुक्ताहारस्योल्लासशालिता ॥ ५ ॥
श्मशानेषु दिगन्तेषु स एव ललनास्तनः ।
श्वभिरास्वाद्यते काले लघुपिण्ड इवान्धसः ॥ ६ ॥
रक्तमांसास्थिदिग्धानि करभस्य यथा वने ।
तथैवाङ्गानि कामिन्यास्तां प्रत्यपि हि को ग्रहः ॥ ७ ॥
आपातरमणीयत्वं कल्पते केवलं स्त्रियाः।
मन्ये तदपि नास्त्यत्र मुने मोहैककारणम् ॥ ८ ॥
विपुलोल्लासदायिन्या मदमन्मथपूर्वकम्।
को विशेषो विकारिण्या मदिरायाः स्त्रियास्तथा ॥ ९ ॥
ललनालानसंलीना मुने मानवदन्तिनः।
प्रबोधं नाधिगच्छन्ति दृढैरपि शमाङ्कुशैः ॥ १० ॥
SriRama said:
1. "O Sage, what beauty can there be in a woman’s body, which is nothing more than a mechanical frame of flesh, blood, nerves, and bones—restlessly driven by the machinery of life?"
2. "Separate the skin, flesh, blood, and moisture from the eye, and behold—what is there to charm the mind? Why then do you fall into delusion over mere appearances?"
3. "Here are the hairs, there the blood—what indeed is this woman’s form made of? Why would a person with lofty aspirations become attached to such an impure and perishable composition?"
4. "Those limbs that are repeatedly caressed, adorned with perfumes and fine garments—are soon to be devoured by scavengers, like all mortal bodies."
5. "The breasts, once compared to mountain peaks and likened to the sparkling waves of the Ganges, bearing the radiance of pearl necklaces—"
6. "The same breasts, in due time, lie abandoned in the cremation grounds and open fields, consumed by dogs like leftover meat."
7. "Just as the limbs of a slain elephant, smeared with blood, flesh, and bone, lie scattered in the forest, so too are the limbs of a woman. What is there to be infatuated with?"
8. "The apparent charm of a woman is only momentary and superficial. I believe even that charm is an illusion—only delusion causes such attraction."
9. "What real difference is there between a woman, whose allure arises from intoxication and desire, and liquor itself, which also provokes delusion and downfall?"
10. "Like elephants caught in the traps of hunters, men bound by the snare of women do not awaken—even when controlled with firm restraints of wisdom and discipline."
Summary of Teachings:
These verses from the Yoga Vāsiṣṭha present a dispassionate reflection on the fleeting nature of physical beauty, particularly the human tendency to become attached to the form of women. SriRama, the speaker, uses stark imagery to highlight the impermanence and inherent impurity of the physical body. His purpose is not to degrade women, but to awaken discernment (viveka) in the seeker who is caught in worldly infatuations. The underlying philosophy is rooted in non-attachment (vairāgya), a cornerstone of yogic and Vedantic paths.
SriRama's analysis deconstructs the body into its constituent parts—flesh, blood, bones, and other materials—to emphasize that the allure it generates is a result of ignorance and illusion (mohā). By stripping away the outer appearance, he questions why anyone would become enchanted by what is essentially a temporary and decomposing mass. This method of dissection, both literal and philosophical, serves to bring clarity and detachment in the aspirant’s mind.
The text brings attention to the inevitability of decay and death. That which is praised and adorned today becomes tomorrow’s food for scavengers. This stark reality check is meant to jolt the seeker out of sensual delusion and redirect attention to the pursuit of the eternal. In showing the fate of even the most beautiful bodies, the verses convey the futility of clinging to form.
SriRama also draws a parallel between the intoxication caused by sensual allure and that caused by alcohol. Both lead the mind away from clarity and inner freedom, resulting in bondage and suffering. The verses invite the reader to see through such intoxication and to realize that both physical attachment and substance addiction stem from the same source: a disturbed mind seeking fulfillment outside itself.
Finally, the metaphor of men as elephants trapped by women’s allure highlights the power of delusion and how deeply it binds even the wise. Despite having spiritual knowledge and discipline, if attachment is not uprooted, awakening cannot be attained. The verses thus call for vigilance, self-inquiry, and the cultivation of viveka and vairāgya to progress on the path toward Realization.
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