Yoga Vashishtha 1.23.1–11
(Time, the Ultimate and inescapable devourer)
श्रीराम उवाच ।
विकल्पकल्पनानल्पजल्पितैरल्पबुद्धिभिः ।
भेदैरुद्धुरतां नीतः संसारकुहरे भ्रमः ॥ १ ॥
सतां कथमिवास्थेह जायते जालपञ्जरे।
बाला एवात्तुमिच्छन्ति फलं मुकुरबिम्बितम् ॥ २ ॥
इहापि विद्यते येषां पेलवा सुखभावना ।
आखुस्तन्तुमिवाशेषं कालस्तामपि कृन्तति ॥ ३ ॥
न तदस्तीह यदयं कालः सकलघस्मरः।
ग्रसते तज्जगज्जातं प्रोत्थाब्धिमिव वाडवः ॥ ४ ॥
समस्तसामान्यतया भीमः कालो महेश्वरः ।
दृश्यसत्तामिमां सर्वां कवलीकर्तुमुद्यतः ॥ ५ ॥
महतामपि नो देवः प्रतिपालयति क्षणम्।
कालः कवलितानन्तविश्वो विश्वात्मतां गतः ॥ ६ ॥
युगवत्सरकल्पाख्यैः किंचित्प्रकटतां गतः।
रूपैरलक्ष्यरूपात्मा सर्वमाक्रम्य तिष्ठति ॥ ७ ॥
ये रम्या ये शुभारम्भाः सुमेरुगुरवोऽपि ये।
कालेन विनिगीर्णास्ते गरुडेनेव पन्नगाः ॥ ८ ॥
निर्दयः कठिनः क्रूरः कर्कशः कृपणोऽधमः।
न तदस्ति यदद्यापि न कालो निगिरत्ययम् ॥ ९ ॥
कालः कवलनैकान्तमतिरत्ति गिरन्नपि ।
अनन्तैरपि लोकौघैर्नायं तृप्तो महाशनः ॥ १० ॥
हरत्ययं नाशयति करोत्यत्ति निहन्ति च।
कालः संसारनृत्तं हि नानारूपं यथा नटः ॥ ११ ॥
Sriram said:
1. "The deluded mind, confused by fanciful imagination, idle chatter, and petty reasoning born of small intellects, is hurled into the abyss of worldly existence by the false notion of duality."
2. "How can the wise ever be trapped in such illusions? Like children reaching for fruit reflected in a mirror, only the immature grasp at the unreal."
3. "Even those who nurture the slightest hope for worldly pleasure find their expectations severed by Time, just as a mouse cuts through a thread with ease."
4. "There is nothing in this world that escapes the consuming grasp of Time, who devours all creation as a submarine fire consumes the ocean."
5. "Time, the terrible and Supreme force, stands poised to swallow all visible existence without exception, like a fire intent on consuming fuel."
6. "Time does not spare even the greatest beings for a moment. Having devoured countless universes, it has assumed the nature of the cosmos itself."
7. "Though occasionally appearing in forms such as epochs, years, and ages, Time, whose essence is beyond all form, pervades everything unseen."
8. "Whatever is beautiful, auspicious, or vast—even the mighty Mount Meru itself—is devoured by Time like serpents consumed by Garuḍa."
9. "Harsh, merciless, cruel, pitiless, vile—Time spares nothing; there is not a single thing it does not devour, even to this day."
10. "Time, with an insatiable appetite for destruction, consumes even entire worlds without satisfaction, remaining ever hungry despite endless offerings."
11. "It takes away, destroys, creates, consumes, and kills—Time dances the cosmic play of existence with countless faces, like an actor in a grand performance."
Summary of Teachings:
These verses from the Yoga Vāsiṣṭha emphasize the illusory and impermanent nature of worldly experience, shaped and sustained by the ignorance of duality and desire. The mind, when entangled in conceptual distinctions and superficial talk, becomes the breeding ground of delusion. The first few verses underscore how false thinking leads the soul away from truth, comparing it to a child mistaking reflections for real fruit—showing how only the unwise are fooled by the appearances of the world.
The dominant force in this section is Kāla (Time), presented as the ultimate and inescapable devourer. Time is not simply the passage of hours and days—it is a cosmic force that consumes all things, regardless of their size, significance, or sacredness.
Nothing is beyond its reach—not even the hopes of those seeking minor pleasures, nor the greatest of mountains or deities. This universality of destruction underscores the futility of clinging to impermanent forms.
Importantly, Time is described not merely as a destroyer, but as an actor—changing forms, creating and annihilating in a cycle of drama. This theatrical metaphor suggests that creation itself is a play, where Time performs various roles to maintain the illusion of continuity and variety. Just as an actor wears many masks, Time manifests through the appearances of beginnings and ends.
A crucial philosophical insight in these verses is the subtle distinction between appearance and Reality. The destruction caused by Time is aimed only at the phenomenal world—the world of names, forms, and concepts. The wise do not grieve over these because they see the deeper Truth: the Self is untouched by Time, and thus Real Realization lies in understanding this non-dual, timeless essence.
In summary, this passage teaches profound detachment (vairāgya) from the ephemeral. It invites the seeker to rise above illusion, to recognize the cosmic inevitability of change and decay, and to understand the futility of grasping at what is inherently transient. At the same time, it hints at a deeper Reality beyond Time—one which only the discriminating mind, purified of delusion, can perceive.
No comments:
Post a Comment