Chapter 2.6, Verses 11–20

Yoga Vashishtha 2.6.11–20

(Outcomes are not predetermined by fate but are the result of deliberate and persistent effort)

श्रीवसिष्ठ उवाच ।

भिक्षुको मङ्गलेभेन नृपो यत्क्रियते बलात् ।

तदमात्येभपौराणां प्रयत्नस्य बलं महत् ॥ ११ ॥

पौरुषेणान्नमाक्रम्य यथा दन्तेन चूर्ण्यते ।

अन्यः पौरुषमाश्रित्य तथा शूरेण चूर्ण्यते ॥ १२ ॥

अन्नभूता हि महतां लघवो यत्नशालिनाम् ।

यथेष्टं विनियोज्यन्ते तेन कर्मसु लोष्टवत् ॥ १३ ॥

शक्तस्य पौरुषं दृश्यमदृश्यं वापि यद्भवेत् ।

तद्दैवमित्यशक्तेन बुद्धमात्मन्यबुद्धिना ॥ १४ ॥

भूतानां बलवद्भूतं यन्न दैवमिति स्थितम् ।

तत्तेषामप्यधिष्ठातृ सतामेतत्स्फुटं मिथः ॥ १५ ॥

शास्त्रामात्येभपौराणामविकल्पा स्वभावधीः ।

या सा भिक्षुकराज्यस्य कर्तृ धर्तृ प्रजास्थितेः ॥ १६ ॥

भिक्षुको मङ्गलेभेन नृपो यत्क्रियते क्वचित् ।

प्राक्तनं पौरुषं तत्र बलवद्वापि कारणम् ॥ १७ ॥

ऐहिकः प्राक्तनं हन्ति प्राक्तनोऽद्यतनं बलात् ।

सर्वदा पुरुषस्पन्दस्तत्रानुद्वेगवाञ्जयी ॥ १८ ॥

द्वयोरद्यतनस्यैव प्रत्यक्षाद्बलिता भवेत्।

दैवं जेतुं यतो यत्नैर्बालो यूनेव शक्यते ॥ १९ ॥

मेघेन नीयते यद्वद्वत्सरोपार्जिता कृषिः।

मेघस्य पुरुषार्थोऽसौ जयत्यधिकयत्नवान् ॥ २० ॥

Maharishi Vashishta said:

2.6.11: The beggar becomes a king through the strength of elephants, just as actions are accomplished by force. The great power lies in the efforts of ministers and citizens. 

2.6.12: Just as food is crushed by the teeth through effort, so too is another person overcome by a hero relying on their own effort. 

2.6.13: The weak, when supported by the efforts of the great, become like food and can be employed as desired in actions, like clay in the hands of a potter. 

2.6.14: The effort of a capable person, whether visible or invisible, is perceived by the incapable as fate due to their lack of understanding. 

2.6.15: Among Beings, the most powerful entity is not considered fate. It is clear to the Wise that even among them, there is a governing force. 

2.6.16: The unwavering intelligence of scriptures, ministers, and citizens, rooted in their nature, is the creator and sustainer of the state of the beggar-king and the people. 

2.6.17: Wherever a beggar becomes a king through the strength of elephants, the prior effort is the stronger cause there. 

2.6.18: Present effort overcomes past effort, and past effort can forcibly overcome present effort. The vibration of human effort always prevails without causing agitation. 

2.6.19: Between the two, the present effort is stronger because it is directly evident. Just as a child can be subdued by effort, so too can fate be conquered. 

2.6.20: Just as a harvest accumulated over a year is carried away by a cloud, the effort of a person, with greater endeavor, triumphs over that cloud.

Summary of Teachings:

The verses from Yoga Vasishta 2.6.11 to 2.6.20 emphasize the supremacy of human effort (paurusha) over the concept of fate (bhagya) in shaping one’s destiny. The text uses vivid metaphors, such as a beggar becoming a king or food being crushed by teeth, to illustrate that determined action, supported by collective effort or individual resolve, can transform circumstances. The teachings assert that outcomes are not predetermined by an external force like fate but are instead the result of deliberate and persistent effort. This perspective empowers individuals to take responsibility for their achievements, highlighting that even seemingly insurmountable challenges can be overcome through purposeful action.

The verses further explore the dynamic between effort and capability. They suggest that those who lack understanding may attribute success or failure to fate, while the wise recognize that effort, whether visible or subtle, is the true driver of results. The text underscores that the capable harness their efforts effectively, while the incapable misinterpret their limitations as the workings of destiny. This distinction emphasizes Self-Awareness and the importance of cultivating an active, engaged mindset rather than passively accepting circumstances as fated.

The role of collective effort is also a key theme, as seen in references to ministers, citizens, and scriptures working in harmony to sustain a system or achieve a goal. The transformation of a beggar into a king symbolizes the potential for radical change through coordinated effort and strategic action. This collective dimension highlights the importance of societal cooperation, where individual efforts are amplified by the support of a community or guiding principles, such as those found in scriptures, which provide clarity and direction.

The interplay between past and present efforts is another significant teaching. The verses suggest that while past actions may influence the present, current efforts hold greater power because they are immediate and actionable. This idea encourages a proactive approach, urging individuals to focus on what they can do now rather than being bound by past deeds or perceived limitations. 

The text reinforces that consistent, focused effort can alter the course of one’s life, overriding any lingering effects of previous actions or external conditions.

Finally, the metaphor of a harvest being carried away by a cloud but overcome by greater human effort encapsulates the triumph of diligence over adversity. The teachings collectively advocate for an optimistic and empowered worldview, where challenges, likened to clouds or fate, can be surmounted through persistent and intelligent effort. By prioritizing action over resignation, these verses inspire a philosophy of self-reliance and resilience, encouraging individuals to shape their destinies through their own endeavors.

Chapter 2.6, Verses 1–10

Yoga Vashishtha 2.6.1–10

(transformative potential of human action)

श्रीवसिष्ठ उवाच ।

तस्मात्प्राक्पौरुषाद्दैवं नान्यत्तत्प्रोज्झ्य दूरतः ।

साधुसंगमसच्छास्त्रैर्जीवमुत्तारयेद्बलात् ॥ १ ॥

यथा यथा प्रयत्नः स्याद्भवेदाशु फलं तथा ।

इति पौरुषमेवास्ति दैवमस्तु तदेव च ॥ २ ॥

दुःखाद्यथा दुःखकाले हा कष्टमिति कथ्यते ।

हाकष्टशब्दपर्यायस्तथा हा दैवमित्यपि ॥ ३ ॥

प्राक्स्वकर्मेतराकारं दैवं नाम न विद्यते ।

बालः प्रबलपुंसेव तज्जेतुमिह शक्यते ॥ ४ ॥

ह्यस्तनो दुष्ट आचार आचारेणाद्य चारुणा ।

यथाशु शुभतामेति प्राक्तनं कर्म तत्तथा ॥ ५ ॥

तज्जयाय यतन्ते ये न लोभलवलम्पटाः ।

ते दीनाः प्राकृता मूढाः स्थिता दैवपरायणाः ॥ ६ ॥

पौरुषेण कृतं कर्म दैवाद्यदभिनश्यति।

तत्र नाशयितुर्ज्ञेयं पौरुषं बलवत्तरम् ॥ ७ ॥

यदेकवृन्तफलयोरथैकं शून्यकोटरम् ।

तत्र प्रयत्नः स्फुरितस्तथा तद्रससंविदः ॥ ८ ॥

यत्प्रयान्ति जगद्भावाः संसिद्धा अपि संक्षयम् ।

क्षयकारकयत्नस्य ह्यत्र ज्ञेयं महद्बलम् ॥ ९ ॥

द्वौ हुडाविव युध्येते पुरुषार्थौ परस्परम् ।

य एव बलवांस्तत्र स एव जयति क्षणात् ॥ १० ॥

Maharishi Vashishta said: 

2.6.1: Therefore, there is no such thing as fate apart from one’s own effort; casting aside the notion of fate far away, one should uplift the soul through the company of the virtuous and the study of true scriptures.

2.6.2: The more effort one exerts, the quicker the results manifest; thus, effort alone exists, and what is called fate is nothing but that very effort.

2.6.3: Just as one laments “Oh, what misery!” during times of suffering, the term “Oh, fate!” is merely another expression for that same lamentation.

2.6.4: There is no such thing as fate apart from the actions performed in the past; like a child overcoming a strong man, it can be conquered here through effort.

2.6.5: Just as a person of bad conduct can swiftly attain virtue through good conduct today, so too can past actions be transformed through present effort.

2.6.6: Those who strive to overcome fate but are swayed by greed and attachment remain lowly, ordinary, and deluded, clinging to the idea of fate.

2.6.7: If an action performed through effort is destroyed by what is called fate, it should be understood that the effort of the destroyer is stronger.

2.6.8: Just as one fruit on a branch may be full while another is empty, effort determines the outcome, like the taste experienced by the one who strives.

2.6.9: Even perfected things in the world perish due to destructive efforts; the great power of the effort causing destruction should be recognized here.

2.6.10: Two efforts (fate and paurash), like two rams, clash against each other; the one that is stronger prevails instantly.

Summary of the Teachings:

The verses from Yoga Vasishta 2.6.1 to 2.6.10 emphasize the supremacy of human effort (paurusha) over the concept of fate (bhagya). The text firmly rejects the notion of an external, predetermined force called fate, asserting that what is often labeled as fate is merely the outcome of one’s past actions. By aligning oneself with virtuous company and studying true scriptures, an individual can actively shape their destiny, uplifting their soul through conscious effort. This teaching underscores personal responsibility and the power of self-determination, urging one to discard passive reliance on fate.

The verses further illustrate that the fruits of one’s actions are directly proportional to the effort invested. The more diligently one strives, the sooner and more effectively results manifest. The text uses vivid analogies, such as likening cries of “fate” to expressions of misery, to show that attributing outcomes to fate is a misinterpretation of the consequences of one’s own deeds. This perspective empowers individuals to take control of their lives, emphasizing that effort is the true driving force behind success or failure.

The teachings also highlight the malleability of past actions through present effort. Just as a person can transform their character from negative to virtuous through conscious behavior, past karma can be reshaped by current actions. The text warns against succumbing to greed or delusion, which keep individuals trapped in a cycle of blaming fate rather than taking action. Those who fail to exert effort and remain attached to desires are described as ordinary and deluded, unable to break free from the notion of an external fate.

The verses use metaphors to convey the competitive nature of effort. For instance, the comparison of efforts to fruits on a branch—one full, another empty—illustrates that outcomes depend on the quality and intensity of effort. Similarly, the clash of efforts is likened to two rams fighting, where the stronger prevails. This reinforces the idea that the power of one’s effort determines the outcome, whether it leads to creation or destruction. Even seemingly perfected things can perish if met with a stronger opposing effort, highlighting the dynamic interplay of actions.

In essence, these verses advocate for a proactive, effort-driven approach to life, dismissing fate as an illusion born of misunderstanding. They encourage individuals to cultivate discipline, associate with the Wise, and engage in persistent effort to shape their destiny. By emphasizing the transformative potential of human action, the Yoga Vasishta inspires a mindset of empowerment, where one’s present efforts can overcome the inertia of past deeds, leading to spiritual and worldly success.

Chapter 2.5, Verses 22–32

Yoga Vashishtha 2.5.22–32

(Role of human effort - paurusha - in achieving spiritual growth)

श्रीवसिष्ठ उवाच ।

चित्ते चिन्तयतामर्थं यथाशास्त्रं निजेहितैः ।

असंसाधयतामेव मूढानां धिग्दुरीप्सितम् ॥ २२ ॥

पौरुषं च नवानन्तं न यत्नमभिवाच्छ्यते।

न यत्नेनापि महता प्राप्यते रत्नमश्मतः ॥ २३ ॥

यथा घटः परिमितो यथा परिमितः पटः ।

नियतः परिमाणस्थः पुरुषार्थस्तथैव च ॥ २४ ॥

स च सच्छास्त्रसत्सङ्गसदाचारैर्निजं फलम् ।

ददातीति स्वभावोऽयमन्यथा नार्थसिद्धये ॥ २५ ॥

स्वरूपं पौरुषस्यैतदेवं व्यवहरन्नरः ।

याति निष्फलयत्नत्वं न कदाचन कश्चन ॥ २६ ॥

दैन्यदारिद्र्यदुःखार्ता अप्यन्ये पुरुषोत्तमाः ।

पौरुषेणैव यत्नेन याता देवेन्द्रतुल्यताम् ॥ २७ ॥

आबाल्यादलमभ्यस्तैः शास्त्रसत्सङ्गमादिभिः ।

गुणैः पुरुषयत्नेन स्वार्थः संप्राप्यते यतः ॥ २८ ॥

इति प्रत्यक्षतो दृष्टमनुभूतं श्रुतं कृतम्।

दैवात्तमिति मन्यन्ते ये हतास्ते कुबुद्धयः ॥ २९ ॥

आलस्यं यदि न भवेज्जगत्यनर्थः को न स्याद्बहुधनको बहुश्रुतो वा ।

आलस्यादियमवनिः ससागरान्ता संपूर्णा नरपशुभिश्च निर्धनैश्च ॥ ३०॥

बाल्ये गतेऽविरतकल्पितकेलिलोले दोर्दण्डमण्डितवयःप्रभृति प्रयत्नात् ।

सत्सङ्गमैः पदपदार्थविशुद्धबुद्धिः कुर्यान्नरः स्वगुणदोषविचारणानि ॥ ३१॥

वाल्मीकिरुवाच ।

इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।

स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरेण सहाजगाम ॥ ३२॥

Maharishi Vasishta said: 

2.5.22: For those who think about their goals with a focused mind, following the scriptures and their own efforts, but fail to achieve them, their foolish desires are to be pitied.

2.5.23: Human effort is not infinite, nor is it desired without exertion. Even with great effort, a gem cannot be obtained from a stone.

2.5.24: Just as a pot or a cloth is limited in measure, so too is human effort bound by its own limits.

2.5.25: Effort yields its fruit through good scriptures, virtuous company, and righteous conduct—this is its nature; otherwise, goals cannot be achieved.

2.5.26: This is the essence of human effort: a person who acts accordingly never faces fruitless endeavors.

2.5.27: Even those afflicted by misery, poverty, and suffering, through persistent effort, have attained a state comparable to the gods. 

2.5.28: From childhood, through constant practice of good scriptures, virtuous company, and noble qualities, one achieves their goals through effort. 

2.5.29: Those who attribute their experiences, actions, and observations to fate alone are unfortunate and lack Wisdom. 

2.5.30: If laziness did not exist in the world, who would not become wealthy or learned? Due to laziness, this earth, surrounded by oceans, is filled with impoverished and beastly men. 

2.5.31: From youth, after playful childhood, one should strive with strong resolve, associating with the virtuous, purifying their intellect, and reflecting on their qualities and flaws. 

Maharishi Valmiki said:

2.5.32: As the Sage spoke thus, the day passed into evening, the sun set, and the assembly, after offering salutations, went to bathe and returned with the fading light of the sun.

Summary of Teachings:

The verses from Yoga Vasishta 2.5.22 to 2.5.32, spoken by Sage Vasishta, emphasize the critical role of human effort (paurusha) in achieving meaningful goals and spiritual growth. The teachings underscore that success is not a matter of chance or fate but the result of disciplined, purposeful action guided by wisdom, virtuous company, and adherence to righteous principles. Vasishta warns against the futility of mere desire without effort, highlighting that unguided or foolish aspirations lead to disappointment. The verses establish effort as a structured and limited endeavor, akin to the finite nature of physical objects, requiring focus and alignment with higher principles to bear fruit.

The text stresses that effort must be supported by the right environment and resources, such as good scriptures and the company of the virtuous. These elements cultivate a refined intellect and moral character, enabling individuals to channel their efforts effectively. Vasishta illustrates that even those in dire circumstances—poverty, misery, or suffering—can rise to great heights through persistent and well-directed effort, drawing parallels to Divine attainment. This underscores the transformative power of human agency when applied with diligence and clarity of purpose.

A key teaching is the rejection of fatalism. Vasishta criticizes those who attribute their successes or failures to fate, calling them unwise. The verses assert that outcomes are shaped by one’s actions and choices, not predetermined forces. This perspective empowers individuals to take responsibility for their lives, emphasizing that effort, when aligned with wisdom and virtue, consistently yields results, while reliance on fate leads to stagnation and missed opportunities.

The teachings also address the destructive role of laziness, which Vasishta identifies as a primary barrier to personal and societal progress. Laziness leads to widespread poverty and ignorance, preventing individuals from realizing their potential. The verses advocate for proactive engagement with life, starting from youth, where one should cultivate discipline, seek virtuous associations, and reflect critically on their strengths and weaknesses. This lifelong commitment to self-improvement and effort is essential for achieving meaningful goals and spiritual fulfillment.

Finally, the concluding verse, attributed to Valmiki, provides a narrative transition, grounding the philosophical discourse in the context of the day’s events. It reflects the natural flow of time and the setting of the teaching, suggesting a harmony between intellectual pursuit and the rhythms of daily life. Collectively, these verses present a practical and empowering philosophy, urging individuals to embrace effort, wisdom, and virtuous living to transcend limitations and achieve lasting success.

Chapter 2.5, Verses 10–21

Yoga Vashishtha 2.5.10–21

(Supremacy of personal effort over predetermined destiny)

श्रीवसिष्ठ उवाच ।

प्राक्तनः पुरुषार्थोऽसौ मां नियोजयतीति धीः ।

बलादधस्पदीकार्या प्रत्यक्षादधिका न सा ॥ १० ॥

तावत्तावत्प्रयत्नेन यतितव्यं सुपौरुषम् ।

प्राक्तनं पौरुषं यावदशुभं शाम्यति स्वयम् ॥ ११ ॥

दोषः शाम्यत्यसंदेहं प्राक्तनोऽद्यतनैर्गुणैः।

दृष्टान्तोऽत्र ह्यस्तनस्य दोषस्याद्य गुणैः क्षयः ॥ १२ ॥

असद्दैवमधःकृत्वा नित्यमुद्रिक्तया धिया।

संसारोत्तरणं भूत्यै यतेताऽऽधातुमात्मनि ॥ १३ ॥

न गन्तव्यमनुद्योगैः साम्यं पुरुषगर्दभैः।

उद्योगस्तु यथाशास्त्रं लोकद्वितयसिद्धये ॥ १४ ॥

संसारकुहरादस्मान्निर्गन्तव्यं स्वयं बलात् ।

पौरुषं यत्नमाश्रित्य हरिणेवारिपञ्जरात् ॥ १५ ॥

प्रत्यहं प्रत्यवेक्षेत देहं नश्वरमात्मनः ।

संत्यजेत्पशुभिस्तुल्यं श्रयेत्सत्पुरुषोचितम् ॥ १६ ॥

किंचित्कान्तान्नपानादिकलिलं कोमलं गृहे ।

व्रणे कीट इवास्वाद्य वयः कार्यं न भस्मसात् ॥ १७ ॥

शुभेन पौरुषेणाशु शुभमासाद्यते फलम्।

अशुभेनाशुभं नित्यं दैवं नाम न किंचन ॥ १८ ॥

प्रत्यक्षमानमुत्सृज्य योऽनुमानमुपैत्यसौ।

स्वभुजाभ्यामिमौ सर्पाविति प्रेक्ष्य पलायते ॥ १९ ॥

दैवं संप्रेरयति मामिति दग्धधियां मुखम्।

अदृष्टश्रेष्ठदृष्टीनां दृष्ट्वा लक्ष्मीर्निवर्तते ॥ २० ॥

तस्मात्पुरुषयत्नेन विवेकं पूर्वमाश्रयेत् ।

आत्मज्ञानमहार्थानि शास्त्राणि प्रविचारयेत् ॥ २१ ॥

Maharishi Vashishta said: 

2.5.10: The notion that past actions (prarabdha karma) compel me must be forcefully subdued, as it is not superior to direct experience.

2.5.11: One should strive with persistent effort and resolute will until the negative effects of past actions subside naturally.

2.5.12: Undoubtedly, the flaws of past actions are neutralized by the virtues cultivated in the present, just as the defects of a past life are diminished by current virtuous qualities.

2.5.13: By consistently rejecting the notion of a false destiny with an elevated mind, one should strive to transcend worldly existence for ultimate prosperity.

2.5.14: One should not fall into inaction, becoming like a beast among men; instead, effort aligned with scriptural wisdom should be pursued for success in both worldly and spiritual realms.

2.5.15: One must escape the trap of worldly existence through determined effort, relying on personal resolve, like a deer breaking free from a hunter’s cage.

2.5.16: Daily, one should reflect on the impermanent nature of the body, abandon beastly tendencies, and adopt the conduct befitting a noble person.

2.5.17: Life should not be wasted on fleeting pleasures of food, drink, or comforts at home, like a worm relishing a wound; instead, it should not be reduced to ashes.

2.5.18: Through virtuous effort, positive results are quickly attained, while negative actions yield negative outcomes; there is no such thing as destiny.

2.5.19: One who ignores evident Truth and relies on mere inference, mistaking their own arms for snakes, flees in fear.

2.5.20: Those who claim, “Destiny controls me,” with their deluded minds, find that even the goddess of fortune turns away upon seeing their reliance on an unseen fate over clear perception.

2.5.21: Therefore, one should first embrace discernment through persistent effort, deeply contemplating the scriptures to attain Self-Knowledge and the Highest Goals.

Summary of the Teachings:

The verses from Yoga Vasishta 2.5.10 to 2.5.21, spoken by Sage Vasishta, emphasize the supremacy of personal effort (purushartha) over the notion of predetermined destiny (daiva). 

The teachings challenge the belief that past actions or fate dictate one’s life, asserting that such a view is inferior to direct experience and conscious effort. Vasishta urges the practitioner to reject passivity and actively counter the effects of past karma through present virtuous actions. This proactive stance empowers individuals to take control of their spiritual and worldly journey, dismissing fatalistic ideas as obstacles to progress.

The text underscores the importance of persistent effort in overcoming negative tendencies inherited from past actions. By cultivating positive qualities and engaging in righteous endeavors, one can neutralize harmful karmic influences. The analogy of a deer escaping a hunter’s cage illustrates the need for determined, self-reliant action to break free from the cycle of samsara (worldly existence). This highlights the 

transformative power of human will when aligned with Wisdom and discipline, positioning effort as the key to Realization.

Vasishta further advises daily self-reflection on the impermanence of the physical body to cultivate detachment from fleeting pleasures. He warns against indulgence in sensory comforts, likening such behavior to a worm reveling in a wound, and encourages adopting noble conduct instead. The teachings reject a life wasted on trivial pursuits, advocating for a purposeful existence driven by higher aspirations. This call to mindfulness reinforces the need to prioritize spiritual growth over transient worldly gains.

The verses also debunk the concept of destiny as an independent force, asserting that outcomes are shaped by one’s actions. Vasishta uses vivid imagery, such as mistaking one’s arms for snakes, to illustrate the folly of ignoring evident truth in favor of unfounded beliefs. Those who attribute their circumstances to fate are depicted as misguided, unable to attract prosperity or progress. This critique emphasizes the importance of rational discernment and reliance on observable reality over speculative notions of predestination.

Finally, the teachings culminate in a call to embrace discernment (viveka) and scriptural wisdom to attain Self-Knowledge (atma-jnana). By prioritizing intellectual clarity and contemplative practice, one can achieve the Ultimate Purpose of life—liberation from samsara 

and Realization of the Self. These verses collectively inspire a proactive, discerning, and disciplined approach to life, where personal effort, guided by Wisdom, becomes the cornerstone of spiritual and worldly success.

Chapter 2.5, Verses 1–9

Yoga Vashishtha 2.5.1–9

(emphasizing supreme effort rooted in positive intent)

श्रीवसिष्ठ उवाच ।

प्रवृत्तिरेव प्रथमं यथाशास्त्रविहारिणाम्।

प्रभेव वर्णभेदानां साधनी सर्वकर्मणाम् ॥ १ ॥

मनसा वाञ्छते यच्च यथाशास्त्रं न कर्मणा ।

साध्यते मत्तलीलासौ मोहनी नार्थसाधनी ॥ २ ॥

यथा संयतते येन तथा तेनानुभूयते ।

स्वकर्मैवेति चास्तेऽन्या व्यतिरिक्ता न दैवदृक् ॥ ३ ॥

उच्छास्त्रं शास्त्रितं चेति द्विविधं पौरुषं स्मृतम् ।

तत्रोच्छास्त्रमनर्थाय परमार्थाय शास्त्रितम् ॥ ४ ॥

द्वौ हुडाविव युध्येते पुरुषार्थौ समासमौ।

प्राक्तनश्चैहिकश्चैव शाम्यत्यत्राल्पवीर्यवान् ॥ ५ ॥

अतः पुरुषयत्नेन यतितव्यं यथा तथा।

पुंसा तन्त्रेण सद्योगाद्येनाश्वद्यतनो जयेत् ॥ ६ ॥

द्वौ हुडाविव युध्येते पुरुषार्थौ समासमौ।

आत्मीयश्चान्यदीयश्च जयत्यतिबलस्तयोः ॥ ७ ॥

अनर्थः प्राप्यते यत्र शास्त्रितादपि पौरुषात् ।

अनर्थकर्तृ बलवत्तत्र ज्ञेयं स्वपौरुषम् ॥ ८ ॥

परं पौरुषमाश्रित्य दन्तैर्दन्तान्विचूर्णयन्।

शुभेनाऽशुभमुद्युक्तं प्राक्तनं पौरुषं जयेत् ॥ ९ ॥

Maharishi Vashisht said:

2.5.1: Action is the foremost requirement for those who follow the path of the scriptures, just as light is essential for distinguishing colors; it is the means to accomplish all endeavors.

2.5.2: Whatever the mind desires, if pursued according to scriptural injunctions but without proper action, becomes mere playful delusion, enchanting but ineffective in achieving True Goals.

2.5.3: The results one experiences are in accordance with the actions performed; there is no separate fate or destiny apart from one’s own efforts.

2.5.4: Human effort is of two kinds: unscriptural and scriptural. Unscriptural effort leads to harm, while scriptural effort leads to the Highest Good.

2.5.5: Like two rams fighting, past and present efforts clash equally; the weaker one succumbs in this struggle.

2.5.6: Therefore, one must strive with human effort in every possible way, following the right path, so that present effort overcomes past tendencies.

2.5.7: Like two rams fighting, one’s own effort and that of another clash equally; the stronger of the two prevails.

2.5.8: When harm arises even from scriptural effort, it should be understood that the stronger force is the effort causing the harm.

2.5.9: Relying on Supreme effort, like crushing teeth with teeth, one should overcome negative past efforts with positive, virtuous effort.

Summary of Teachings:

The teachings of Yoga Vasishta verses 2.5.1 to 2.5.9 emphasize the primacy of human effort (paurusha) in shaping one’s destiny and achieving meaningful outcomes, grounded in scriptural guidance. The verses assert that action is fundamental for those who adhere to spiritual or ethical principles, likening it to light that reveals distinctions. Without purposeful action, even desires aligned with scriptures remain illusory and unproductive, underscoring that intention alone is insufficient without practical effort.

The text dispels the notion of an external fate, asserting that outcomes are solely the result of one’s actions. This highlights personal responsibility, as there is no separate destiny dictating results beyond what one creates through effort. The verses stress that the quality and alignment of actions determine their fruits, emphasizing the importance of conscious, deliberate effort over passive reliance on external forces.

Human effort is categorized into two types: unscriptural, which leads to negative consequences, and scriptural, which aligns with Higher Truth and leads to Ultimate Good. This distinction urges individuals to pursue actions that are ethical and aligned with Spiritual Wisdom, as misguided efforts can lead to harm. The emphasis on scriptural effort reflects the need for actions to be informed by wisdom and righteousness to yield positive outcomes.

The metaphor of two rams fighting illustrates the conflict between past and present efforts, or between one’s own efforts and external influences. 

The stronger effort prevails, suggesting that present, conscious effort can overcome past tendencies or weaker influences. This encourages persistent, disciplined striving to shape one’s path, reinforcing the idea that current actions hold the power to transform one’s trajectory, even against ingrained habits or external challenges.

Finally, the verses advocate for resolute, virtuous effort to counteract negative past actions, likening it to crushing teeth with teeth. This imagery conveys the need for intense, focused effort to overcome obstacles or harmful tendencies. By emphasizing supreme effort rooted in positive intent, the teachings inspire individuals to take charge of their spiritual and practical lives, using disciplined action to achieve liberation and fulfillment.

Chapter 2.4, Verses 11–20

Yoga Vashishtha 2.4.11–20

(Disciplined effort, aligned with virtuous guidance, is the essence of meaningful action)

श्रीवसिष्ठ उवाच ।

साधूपदिष्टमार्गेण यन्मनोङ्गविचेष्टितम् ।

तत्पौरुषं तत्सफलमन्यदुन्मत्तचेष्टितम् ॥ ११ ॥

यो यमर्थं प्रार्थयते तदर्थं चेहते क्रमात्।

अवश्यं स तमाप्नोति न चेदर्धान्निवर्तते ॥ १२ ॥

पौरुषेण प्रयत्नेन त्रैलोक्यैश्वर्यसुन्दराम्।

कश्चित्प्राणिविशेषो हि शक्रतां समुपागतः ॥ १३ ॥

पौरुषेणैव यत्नेन सहसाम्भोरुहास्पदम् ।

कश्चिदेव चिदुल्लासो ब्रह्मतामधितिष्ठति ॥ १४ ॥

सारेण पुरुषार्थेन स्वेनैव गरुडध्वजः ।

कश्चिदेव पुमानेव पुरुषोत्तमतां गतः ॥ १५ ॥

पौरुषेणैव यत्नेन ललनावलिताकृतिः।

शरीरी कश्चिदेवेह गतश्चन्द्रार्धचूडताम् ॥ १६ ॥

प्राक्तनं चैहिकं चेति द्विविधं विद्धि पौरुषम् ।

प्राक्तनोऽद्यतनेनाशु पुरुषार्थेन जीयते ॥ १७ ॥

यत्नवद्भिर्दृढाभ्यासैः प्रज्ञोत्साहसमन्वितैः ।

मेरवोऽपि निगीर्यन्ते कैव प्राक्पौरुषे कथा ॥ १८ ॥

शास्त्रनियन्त्रितपौरुषपरमा पुरुषस्य पुरुषता या स्यात् ।

अभिमतफलभरसिद्ध्यै भवति हि सैवान्यथा त्वनर्थाय ॥ १९ ॥

कस्यांचित्स्वयमात्मदुःस्थितिवशात्पुंसो दशायां शनै रङ्गुल्यग्रनिपीडितैकचुलुकादावापबिन्दुर्बहुः ।

कस्यांचिज्जलराशिपर्वतपुरद्वीपान्तरालीकृता भर्तव्योचितसंविभागकरणे पृथ्वी न पृथ्वी भवेत् ॥ २० ॥

Maharishi Vasishta said: 

Verse 2.4.11: The actions of the mind and body, guided by the path taught by the virtuous, constitute true human effort, which yields fruitful results; anything else is merely the behavior of a madman.

Verse 2.4.12: Whatever one desires and strives for systematically will surely be attained, provided one does not abandon the effort midway.

Verse 2.4.13: Through persistent human effort, a particular being has attained the lordship of the three worlds, as splendid as Indra’s sovereignty.

Verse 2.4.14: Through dedicated effort alone, a rare individual, radiant with Consciousness, ascends to the State of Brahma, the Creator.

Verse 2.4.15: By the essence of self-effort, a distinguished person, like Vishnu bearing the eagle banner, achieves the state of supreme personhood.

Verse 2.4.16: Through persistent effort, a being, even in a physical form adorned with beauty, attains the divine state of Shiva, adorned with the crescent moon.

Verse 2.4.17: Know that human effort is of two kinds: past and present. Past efforts can be quickly overcome through determined effort in the present.

Verse 2.4.18: For those who strive with resolute practice and enthusiasm, even mountains like Meru can be conquered; what then of past efforts?

Verse 2.4.19: The Highest State of a person is achieved through effort guided by scriptural Wisdom, leading to desired outcomes; otherwise, unguided effort leads to ruin.

Verse 2.4.20: Due to a person’s unfortunate state, a single drop of water pressed from a fingertip may seem vast; but in another state, even the earth, with its oceans, mountains, cities, and continents, is insufficient to fulfill one’s destined responsibilities.

Summary of Teachings:

The teachings of these verses from the Yoga Vasishta emphasize the centrality of paurusha (human effort or self-effort) in achieving spiritual and worldly success. Vasishta instructs Rama that purposeful, disciplined effort, aligned with virtuous guidance, is the essence of meaningful action. Actions driven by wisdom and directed toward a clear goal yield fruitful results, while aimless or erratic behavior is likened to madness. This underscores the importance of intention and direction in human endeavors, distinguishing purposeful effort from futile activity. The verses establish effort as the cornerstone of progress, urging individuals to pursue their goals with clarity and commitment.

The verses further illustrate the transformative power of sustained effort by citing examples of extraordinary attainments. Through persistent self-effort, individuals can achieve Divine states, such as the sovereignty of Indra, the creatorhood of Brahma, the Supreme personhood of Vishnu, or the Divine status of Shiva. These examples highlight that even the highest spiritual and Cosmic states are accessible through dedicated effort, 

emphasizing that human potential is boundless when guided by resolve and Wisdom. This teaching inspires confidence in one’s ability to transcend limitations through disciplined action.

Vasishta introduces the concept of two types of effort: past (praktana) and present (aihika). Past efforts, which may manifest as karmic tendencies or predispositions, can be overcome by resolute present efforts. This highlights the dynamic nature of human agency, where current determination can reshape one’s destiny, overriding the influence of past actions. The metaphor of conquering Mount Meru through persistent practice reinforces the idea that no obstacle is insurmountable for those who combine effort with enthusiasm and wisdom. This empowers individuals to take responsibility for their present actions to shape their future.

The teachings also stress the importance of aligning effort with scriptural Wisdom to achieve meaningful outcomes. 

Unguided or misdirected effort risks leading to failure or harm, underscoring the need for discernment and knowledge in one’s pursuits. The verses advocate for a disciplined approach, where effort is informed by higher understanding, ensuring that actions lead to fulfillment rather than futility. This balance of effort and Wisdom is presented as the path to true success, whether in material or spiritual realms.

Finally, the verses reflect on the relativity of perception and responsibility. A person in distress may magnify a small challenge (like a drop of water), while one with a broader perspective may find even the vast earth insufficient for their duties. This contrast highlights the influence of one’s mental state on their experience and underscores the role of effort in transcending limiting perspectives. Collectively, these teachings advocate for a proactive, wise, and persistent approach to life, emphasizing that disciplined effort, guided by virtue and understanding, is the key to achieving both worldly success and Spiritual Realization.

Chapter 2.4, Verses 1–10

Yoga Vashishtha 2.4.1–10

(Nature of Realization and the role of human effort - paurusha in attaining Spiritual Wisdom)

श्रीवसिष्ठ उवाच ।

सौम्याम्बुत्वे तरङ्गत्वे सलिलस्याम्बुता यथा ।

समैवाब्धौ तथाऽदेहसदेहमुनिमुक्तता ॥ १ ॥

सदेहा वास्त्वदेहा वा मुक्तता विषये न च ।

अनास्वादितभोगस्य कुतो भोज्यानुभूतयः ॥ २ ॥

जीवन्मुक्त मुनिश्रेष्ठं केवलं हि पदार्थवत् ।

पश्यामः पुरतो नास्य पुनर्विघ्नोऽन्तराशयम् ॥ ३ ॥

सदेहादेहमुक्तानां भेदः को बोधरूपिणाम् ।

यदेवाम्बुतरङ्गत्वे सौम्यत्वेऽपि तदेव तत् ॥ ४ ॥

न मनागपि भेदोऽस्ति सदेहादेहमुक्तयोः।

सस्पन्दोऽप्यथवाऽस्पन्दो वायुरेव यथानिलः ॥ ५ ॥

सदेहा वा विदेहा वा मुक्तता न प्रमास्पदम् ।

अस्माकमपि तस्यास्ति स्वैकतास्त्यविभागिनी ॥ ६ ॥

तस्मात्प्रकृतमेवेदं शृणु श्रवणभूषणम्।

मयोपदिश्यमानं त्वं ज्ञानमज्ञान्ध्यनाशनम् ॥ ७ ॥

सर्वमेवेह हि सदा संसारे रघुनन्दन ।

सम्यक्प्रयुक्तात्सर्वेण पौरुषात्समवाप्यते ॥ ८ ॥

इह हीन्दोरिवोदेति शीतलाह्लादनं हृदि।

परिस्पन्दफलप्राप्तौ पौरुषादेव नान्यतः ॥ ९ ॥

पौरुषं स्पन्दफलवद्दृष्टं प्रत्यक्षतो नयत् ।

कल्पितं मोहितैर्मन्दैर्दैवं किंचिन्न विद्यते ॥ १० ॥

Maharishi Vashishta said: 

2.4.1: Just as water remains water whether it is in the form of a wave or calm, so too the liberated sage, whether embodied or disembodied, remains the same in the ocean of existence.

2.4.2: Whether embodied or disembodied, liberation is not concerned with worldly objects. How can there be experience of pleasures for one who has not tasted them?

2.4.3: We see the best of Sages, liberated while living, standing before us like an ordinary object, with no inner turmoil or obstacles in their mind.

2.4.4: What difference is there between the embodied and disembodied liberated ones, who are of the Nature of Pure Consciousness? Just as water is the same whether calm or in the form of a wave, so too is liberation.

2.4.5: There is not the slightest difference between the embodied and disembodied liberated states, just as air remains air whether it moves or is still.

2.4.6: Whether embodied or disembodied, liberation is not a place of delusion. Even we possess that non-dual, indivisible essence of liberation.

2.4.7: Therefore, listen to this teaching, which is an ornament to the ears, as I impart to you the Knowledge that destroys the darkness of ignorance.

2.4.8: In this world, O delight of the Raghu dynasty, everything is always attained through rightly applied effort, and by effort alone.

2.4.9: Just as the cool, soothing light of the moon rises in the heart, the fruit of action is attained only through effort, not otherwise.

2.4.10: Effort is seen to directly yield the fruit of action, while the notion of fate, imagined by the deluded and ignorant, has no real existence.

Summary of the Teachings:

The verses from Yoga Vasishta 2.4.1 to 2.4.10, spoken by Sage Vasishta to Rama, emphasize the nature of liberation (mukti) and the role of human effort (paurusha) in attaining spiritual Wisdom. The central teaching is that liberation is a state of Pure Consciousness, unaffected by whether a Sage is embodied (living in a physical body) or disembodied (free from the body). Through analogies like water remaining the same whether calm or in waves, and air being unchanged whether still or moving, Vasishta illustrates that the essence of liberation is unchanging and non-dual, transcending physical or mental distinctions.

The verses clarify that a liberated Sage, whether living (jivanmukta) or not, is free from inner turmoil and unaffected by worldly pleasures or objects. This state of liberation is not dependent on external conditions but is an intrinsic quality of pure Awareness. The Sage’s mind is unperturbed, and their liberation is complete, regardless of their physical state. This teaching underscores the Advaita Vedanta principle of non-duality, where the apparent differences between embodied and disembodied states are illusory, as both are rooted in the same Ultimate Reality.

Vasishta further asserts that liberation is accessible to all, as it is the Natural State of the Self, untainted by delusion. He encourages Rama to listen attentively to the teachings, which serve as a means to dispel ignorance (ajnana). The metaphor of Knowledge as an "ornament to the ears" highlights its transformative power, guiding the seeker toward the Realization of their non-dual Essence. This suggests that liberation is not a distant goal but a present reality that can be recognized through proper understanding.

A significant portion of these verses emphasizes the importance of human effort (paurusha) in achieving spiritual and worldly goals. Vasishta rejects the concept of fate (daiva) as a delusion of the ignorant, asserting that effort alone yields results, likening it to the soothing light of the moon that arises through action. This teaching empowers the individual to take responsibility for their spiritual journey, reinforcing the idea that liberation and success are attained through deliberate, righteous effort rather than passive reliance on external forces.

In conclusion, these verses present a cohesive philosophy of liberation as a state of unchanging Consciousness, accessible through Knowledge and effort. They dismantle distinctions between embodied and disembodied liberation, affirm the non-dual nature of reality, and advocate for Self-reliance in the pursuit of Wisdom. By addressing both the metaphysical nature of liberation and the practical means to Realize it, Vasishta provides Rama—and the reader—with a comprehensive guide to transcending ignorance and attaining the Ultimate Truth.

Chapter 2.3, Verses 25–36

Yoga Vashishtha 2.3.25–36

(Metaphysical and Spiritual insights about the Nature of Existence)

श्रीवसिष्ठ उवाच ।

ब्राह्मी द्वासप्ततिस्त्रैता आसीदस्ति भविष्यति ।

स एवान्यश्च लोकाश्च त्वं चाहं चेति वेदयहम् ॥ २५ ॥

क्रमेणास्य मुनेरित्थं व्यासस्याद्भुतकर्मणः ।

संलक्ष्यतेऽवतारोऽयं दशमो दीर्घदर्शिनः ॥ २६ ॥

अभूम व्यासवाल्मीकियुक्ता वयमनेकशः ।

अभूम वयमेवेमे बहुशश्च पृथक्पृथक् ॥ २७ ॥

अभूम् वयमेवेमे सदृशा इतरे विदः ।

अभूम वयमेवेमे नानाकारा समाशयाऽ ॥ २८ ॥

भाव्यमद्याप्यनेनेह ननु वाराष्टकं पुनः।

भूयोऽपि भारतं नाम सेतिहासं करिष्यति ॥ २९ ॥

कृत्वा वेदविभागं च नीत्वानेन कुलप्रथाम् ।

ब्रह्मत्वं च तथा कृत्वा भाव्यं वैदेहमोक्षणम् ॥ ३० ॥

वीतशोकभयः शान्तनिर्वाणो गतकल्पनः।

जीवन्मुक्तो जितमना व्यासोऽयमिति वर्णितः ॥ ३१ ॥

वित्तक्तधुवयःकर्मविद्याविज्ञानचेष्टितैः ।

समानि सन्ति भूतानि कदाचिन्नतु तानि तु ॥ ३२ ॥

क्वचित्सर्गशतैस्तानि भवन्ति न भवन्ति वा ।

कदाचिदपि मायेयमित्थमन्तविवर्जिता ॥ ३३ ॥

यच्छतीयं विपर्यासं भूरिभूतपरम्परा ।

बीजराशिरिवाजस्रं पूर्यमाणः पुनःपुनः ॥ ३४ ॥

तेनैव संनिवेशेन तथान्येन पुनःपुनः ।

सर्गाकाराः प्रवर्तन्ते तरङ्गाः कालवारिधेः ॥ ३५ ॥

आश्वस्तान्तःकरणः शान्तविकल्पः स्वरूपसारमयः ।

परमशमामृततृप्तस्तिष्ठति विद्वान्निरावरणः ॥ ३६ ॥

Maharishi Vasishta said: 

2.3.25: The Divine feminine power (Brahmi) exists as seventy-two threefold states, was, is, and will be. It alone is all, yet also distinct—the worlds, you, and I—thus I understand.

2.3.26: In this way, the incarnation of this Sage Vyasa, of wondrous deeds and far-sighted vision, is recognized as his tenth, in due order.

2.3.27: We have been associated with Vyasa and Valmiki countless times, and we have existed as these very Beings, separately and in many forms.

2.3.28: We have been these same Knowers, similar to others, and we have existed in diverse forms with the same Essence.

2.3.29: Even now, he (Vyasa) must create the eightfold narration again, and in the future, he will compose the history called Bharata once more.

2.3.30: Having divided the Vedas, established his lineage’s fame, attained Brahman-hood, and facilitated the liberation of the Videha king, he will fulfill his purpose.

2.3.31: Vyasa is described as free from sorrow and fear, tranquil, liberated, imagination-free, a living liberated soul with a conquered mind.

2.3.32: Beings appear similar due to their thoughts, actions, knowledge, and efforts, but they are not always so.

2.3.33: Sometimes, across hundreds of creations, they exist or cease to exist, as this illusion (Maya), boundless, operates.

2.3.34: This illusion causes endless transformations, like a continuous stream of seeds perpetually replenished in the multitude of Beings.

2.3.35: In the same arrangement or another, creations repeatedly arise like waves in the ocean of Time.

2.3.36: With a serene mind, free from doubts, rooted in the Essence of the Self, satisfied by the nectar of Supreme Peace, the Wise one abides unveiled.

Summary of Teachings:

These verses from the Yoga Vasishta, spoken by Sage Vasishta, convey profound metaphysical and Spiritual insights about the nature of Existence, the cyclical nature of creation, and the path to Realization. The teachings emphasize the Illusory and Eternal Nature of Reality, the interconnectedness of all Beings, and the transcendence of the enlightened Sage, exemplified by Vyasa. They blend cosmological perspectives with practical wisdom, guiding the seeker toward Self-Realization and freedom from the limitations of the mind.

The first theme is the Eternal and multifaceted nature of the Divine feminine power (Brahmi), which underlies all Existence. Verses 25–28 describe how this power manifests as the Universe, individual beings, and even the Sages like Vyasa and Valmiki across countless cycles of time. The teachings suggest that all distinctions—between self, others, and the world—are ultimately illusory, as everything arises from the same Divine Essence. The repeated incarnations of Vyasa highlight the continuity of wisdom and the interconnected roles of enlightened Beings in guiding humanity.

Verses 29–31 focus on Vyasa’s role as a Sage of extraordinary deeds, tasked with preserving and disseminating Spiritual Knowledge. His contributions, such as compiling the Vedas, composing the Mahabharata, and aiding in the liberation of others, reflect the duties of an enlightened being. Vyasa is portrayed as a jivanmukta 

(liberated while living), free from fear, sorrow, and mental constructs. This State of liberation serves as an ideal for spiritual aspirants, demonstrating that True Freedom is achieved by transcending the ego and Realizing one’s Unity with the Divine.

The cyclical and illusory nature of creation is explored in verses 32–35. The teachings explain that beings appear similar due to shared patterns of thought and action, yet their existence is transient and subject to the play of Maya (illusion). Creations arise and dissolve like waves in the ocean of Time, driven by an endless process of transformation. This perspective encourages detachment from the apparent Reality of the world, urging seekers to recognize its impermanent and dream-like quality.

Finally, verse 36 encapsulates the state of the enlightened Sage, whose mind is serene, free from doubts, and immersed in the Essence of the Self. This State of Supreme Peace and Realization is the Ultimate Goal of the spiritual path outlined in these verses. By emphasizing Self-Realization and the dissolution of mental constructs, the teachings guide the aspirant toward abiding in the truth beyond the illusions of the world, embodying the Wisdom and Tranquility of the Realized soul.

Chapter 2.3, Verses 13–24

Yoga Vashishtha 13–24

(Ignorance [avidya] as the root cause of this endless cycle of perceived creation)

श्रीवसिष्ठ उवाच ।

स्वप्नसंवित्तिषुरवत्स्मृतिजातख पुष्पवत्।

जगत्संसरणं स्वान्तर्मृतोऽनुभवति स्वयम् ॥ १३ ॥

तत्रातिपरिणामेन तदेव घनतां गतम् ।

इहलोकोऽयमित्येव जीवाकाशे विजृम्भते ॥ १४ ॥

पुनस्तत्रैव जग्नेद्वामरणाद्यनुभूतिमान्।

परं लोकं कल्पयति मृतस्तत्र तथा पुनः ॥ १५ ॥

तदन्तरन्ये पुरुषास्तेवामन्तस्तथेतरे ।

संसार इति भान्तीमे कदलीदलपीठवत् ॥ १६ ॥

न पृम्ब्यादिमहाभूतगणा न च जगत्क्रमाः।

मृतानां सन्ति तत्रापि तथाप्येषां जगद्भमाः ॥ १७ ॥

अविद्यैव ह्यनन्तेयं नानाप्रसरशालिनी।

जडानां सरिदादीर्घा तरत्सर्गतरङ्गिणी ॥ १८ ॥

परमार्थाम्बुधौ स्फारे राम सर्गतरङ्गकाः।

भूयोभूयोऽनुवर्तन्ते त एवान्ये च भूरिशः ॥ १९ ॥

सर्वतः सदृशाः केचित्कुलक्रममनोगुणेः ।

केचिदर्धेन सदृशाः केचिच्चातिविलक्षणाः ॥ २० ॥

इमं व्यासङ्ग तत्र द्वात्रिंशं संस्मराम्यहम्।

यथासंभवविज्ञानदृशा संलश्यमानया ॥ २१ ॥

द्वादशाल्पधियस्तत्र कुलाकारेहितैः समाः।

दश सर्वे समाकाराः शिष्टाः कुलविलक्षणाः ॥ २२ ॥

अद्यपयन्ये भविष्यन्ति व्यासवाल्मीकयस्तथा ।

भृग्वङ्गिरःपुलस्त्याश्च तथैवाप्यन्यथैव च ॥ २३ ॥

नराः सुरर्षिदेवानां गणाः संभूय भूरिशः ।

उत्पद्यन्ते विलीयन्ते कदाचिच्च पृथक्पृथक् ॥ २४ ॥

Maharishi Vashishtha said: 

2.3.13: The world’s cycle of existence, like a dream or a memory-born sky-flower, is experienced by the dead within their own mind.

2.3.14: Through intense transformation, it becomes dense and manifests as this world in the soul’s space.

2.3.15: Again, in that state, the dead experience birth and death, imagining another world, and so on repeatedly.

2.3.16: Within that, other beings, and within them others, appear like layers of banana leaves, shining as this cycle of existence.

2.2.17: Neither the great elements like earth nor the world’s order exist for the dead, yet they experience the illusion of a world.

2.2.18: Ignorance, infinite and multifaceted, flows like a long river with waves of creation for the ignorant.

2.3.19: O Rama, in the vast ocean of Ultimate Reality, waves of creation arise repeatedly, some the same, others manifold.

2.3.20: Some are entirely similar in lineage, tradition, mind, and qualities; some partially similar; others completely distinct.

2.3.21: I recall thirty-two such cycles here, observed through the lens of possible knowledge.

2.3.22: Twelve of lesser intellect were equal in lineage and form; ten were all alike in form; the rest distinct in lineage.

2.3.23: Others will arise, like Vyasa, Valmiki, Bhrigu, Angiras, Pulastya, some the same, others different.

2.3.24: Men, Sages, and Divine Beings arise in multitude, sometimes together, sometimes separately, appearing and dissolving.

Summary of Teachings:

The verses from Yoga Vasishta 2.3.13 to 2.3.24, spoken by Sage Vasishta to Rama, delve into the illusory nature of worldly existence and the cycle of creation as perceived by the mind, particularly in the context of the dead. They emphasize that the world, as experienced, is a mental construct, akin to a dream or an imaginary sky-flower. This world arises within the mind of the individual soul, becoming dense through repeated mental transformations, yet it lacks objective Reality. The teachings highlight the subjective nature of existence, where even the dead continue to experience cycles of birth and death within their own Consciousness, creating layered worlds within worlds, like the peeling layers of a banana plant.

The text further explores the role of ignorance (avidya) as the root cause of this endless cycle of perceived creation. Ignorance is depicted as an infinite, flowing river with waves of diverse manifestations, perpetuating the illusion of separate worlds and beings for those trapped in delusion. This ignorance sustains the apparent reality of the world, even though the great elements (earth, water, fire, etc.) and cosmic order do not truly exist in the experience of the dead. The teachings underscore that what appears as a tangible world is merely a projection of the mind, driven by the force of ignorance, and lacks any ultimate substance.

Vasishta introduces the metaphor of the Ultimate Reality as a vast ocean, with creations arising like waves upon it. These waves—representing worlds, beings, and cycles of Existence —emerge repeatedly, some similar to prior manifestations, others distinct. This illustrates the repetitive yet varied nature of creation, where beings may share similarities in lineage, qualities, or forms, or diverge significantly. The verses suggest that creation is not a singular, fixed event but a dynamic, ever-unfolding process within the framework of Consciousness, shaped by the interplay of similarity and difference across cycles.

The Sage also reflects on specific cycles of Existence, recalling thirty-two distinct manifestations observed through his enlightened understanding. He categorizes beings within these cycles based on their intellectual capacity, lineage, and form, noting that some are uniform while others are markedly unique. This classification serves to illustrate the diversity within the illusory world, reinforcing the idea that all such distinctions are ultimately part of the same mental projection. The mention of figures like Vyasa, Valmiki, and other Sages who will arise in future cycles points to the continuity of Wisdom and Spiritual guidance across these manifestations, suggesting that enlightened beings persist to guide others despite the illusory nature of the world.

In essence, these verses convey a non-dualistic philosophy, asserting that the perceived world and its cycles are manifestations of the mind conditioned by ignorance, yet they dissolve into the ocean of Ultimate Reality when True Knowledge dawns. The teachings aim to awaken Rama—and the reader—to the transient, dreamlike nature of Existence, urging a shift in perception from the illusory multiplicity of the Singular, Unchanging Truth. By recognizing the mind’s role in creating the illusion and understanding the repetitive, wave-like nature of creation, one can transcend ignorance and Realize the Unity underlying all apparent diversity.

Chapter 2.3, Verses 1–12

Yoga Vashishtha 2.3.1–12

(Metaphysical questions about Realization, Existence, and the Nature of Reality)

श्रीवसिष्ठ उवाच ।

पूर्वमुक्तं भगवता यज्ज्ञानं पद्मजन्मना।

सर्गादौ लोकशान्त्यर्थं तदिदं कथयाम्यहम् ॥ १ ॥

श्रीराम उवाच ।

कथयिष्यसि विस्तीर्णा भगवन्मोक्षसंहिताम् ।

इमं तावत्क्षणं जातं संशयं मे निवारय ॥ २ ॥

पिता शुकस्य सर्वज्ञो गुरुर्व्यासो महामतिः ।

विदेहमुक्तो न कथं कथं मुक्तः सुतोऽस्य सः ॥ ३ ॥

श्रीवसिष्ठ उवाच ।

परमार्कप्रकाशान्तस्त्रिजगत्त्र सरेणवः।

उत्पत्योत्पत्य लीना ये न संख्यामुपयान्ति ते ॥ ४ ॥

वर्तमानाश्च याः सन्ति त्रैलोक्यगणकोटयः ।

शक्यन्ते ताश्च संख्यातुं नैव काश्चन केनचित् ॥ ५ ॥

भविष्यन्ति पराम्भोधौ जन्तसर्गतरङ्गकाः ।

तांश्च वै परिसंख्यातुं सा कथैव न विद्यते ॥ ६ ॥

श्रीराम उवाच ।

या भूता या भविष्यन्त्यो जगत्सर्गपरम्पराः ।

तासां विचारणा युक्ता वर्तमानास्तु का इव ॥ ७ ॥

श्रीवसिष्ठ उवाच ।

तिर्यक्पुरुषदेवादेर्यो नाम स विनश्यति ।

यस्मिन्नेव प्रदेशेऽसौ तदैवेदं प्रपश्यति ॥ ८ ॥

आतिवाहिकनाम्नान्तः स्वहृद्येव जगत्त्रयम् ।

व्योम्नि चित्तशरीरेण व्योमात्मानुभवत्यजः ॥ ९ ॥

एवं मृता म्रियन्ते च मरिष्यन्ति च कोटयः।

भूतानां यां जगन्त्याशामुदितानि पृथक्पृथक् ॥ १० ॥

संकल्पनिर्माणमिव मनोराज्यविलासवत्।

इन्द्रजालामाल इव कथार्थप्रतिभासवत् ॥ ११ ॥

दुर्वातभूकम्प इव त्रस्तबालपिशाचवत् ।

मुक्तालीवामले व्योम्नि नौस्पन्दतरुयानवत् ॥ १२ ॥

Maharishi Vasistha speaks: 

(Verse 1): Vasistha says he will narrate the knowledge previously taught by Lord Brahma (Padmajanma) at the beginning of creation for the peace of the world.

Sriram speaks:

(Verses 2–3): Rama requests Vasistha to elaborate on the "Moksha Samhita" (scripture of liberation) but first asks a doubt: If Vyasa, the all-knowing father and Guru of Shuka, is not a videha-mukta (liberated while living), how is his son Shuka liberated?

Maharishi Vasistha responds:

(Verses 4–6): Vasistha explains that countless beings, like dust particles, arise and dissolve in the Supreme light of Consciousness across the three worlds (past, present, future). Their numbers are incalculable, and no one can enumerate the waves of Beings in the ocean of Existence.

Sriram speaks:

(Verse 7): Rama questions why Vasistha discusses past and future creations when the focus should be on the present.

Maharishi Vasistha responds: 

(Verses 8–12): Vasistha clarifies that Beings (humans, animals, gods) perish in the very moment and place they arise. The three worlds exist within one’s heart as a subtle (ativahika) experience, perceived by the mind-body in the space of Consciousness. Countless beings die and arise, their worlds appearing like imaginations, dreams, or magical illusions. These manifestations are fleeting, like a mirage, a child’s fear of ghosts, or beads strung in the sky—unreal, yet seemingly vivid.

Key Philosophical Points:

Rama’s Doubt (Shuka’s Liberation): 

Rama wonders how Shuka attained liberation if Vyasa, his Guru, did not. Vasistha doesn’t directly address Vyasa’s state but shifts focus to the Universal nature of Existence and liberation, implying that liberation depends on individual Realization, not external factors like a Guru’s status.

Nature of Existence: 

Vasistha emphasizes that all worlds and beings are transient, arising and dissolving in Consciousness like dreams or illusions. This aligns with Advaita Vedanta, where reality is non-dual Brahman, and the world is a projection of the mind.

Present vs. Past/Future: 

Rama’s focus on the present is redirected by Vasistha to show that all time (past, present, future) is an illusion within Consciousness. The "present" is as unreal as other times.

Illusory World: 

Vasistha uses metaphors (dreams, magic, mirages) to illustrate that the world is a mental construct, not ultimately Real. Liberation lies in Realizing this.

Answer to Rama’s Doubt:

Vasistha indirectly addresses Rama’s question by suggesting that liberation (like Shuka’s) is an individual Realization of the illusory nature of the world. Vyasa’s state doesn’t limit Shuka, as each being’s liberation depends on their own understanding of the non-dual Reality.

Chapter 2.2, Verses 15–28

Yoga Vashishtha 2.2.15–28

(Power of True Knowledge to dissolve worldly desires and bring Peace to the mind)

विश्वामित्र उवाच ।

वसिष्ठ भगवन्पूर्वं कच्चित्स्मरसि यत्स्वयम् ।

आवयोर्वैरशान्त्यर्थं श्रेयसे च महाधियाम् ॥ १५ ॥

निषधाद्रेर्मुनीनां च सानौ सरलसंकुले।

उपदिष्टं भगवता ज्ञानं पद्मभुवा बहु ॥ १६ ॥

येन युक्तिमता ब्रह्मन्ज्ञानेनेयं हि वासना।

सांसारी नूनमायाति शमं श्यामेव भास्वता ॥ १७ ॥

तदेव युक्तिमज्ज्ञेयं रामायान्तेनिवासिने।

ब्रह्मन्नुपदिशाशु त्वं येन विश्रान्तिमेष्यति ॥ १८ ॥

कदर्थना च नैवैषा रामो हि गतकल्पषः ।

निर्मले मुकुरे वक्त्रमयत्नेनैव बिम्बति ॥ १९ ॥

तज्ज्ञानं स च शास्त्रार्थस्त्वद्वैदग्ध्यमनिन्दितम् ।

सच्छिष्याय विरक्ताय साधो यदुपदिश्यते ॥ २० ॥

अशिष्यायाविरक्ताय यत्किंचिदुपदिश्यते ।

तत्प्रयात्यपवित्रत्वं गोक्षीरं श्वदृताविव ॥ २१ ॥

वीतरागभयक्रोधा निर्माना गलितैनसः ।

वदन्ति त्वादृशा यत्र तत्र विश्राम्यतीह धीः ॥ २२ ॥

इत्युक्ते गाधिपुत्रेण व्यासनारदपूर्वकाः ।

मुनयस्ते तमेवार्थं साधुसाध्वित्यपूजयन् ॥ २३ ॥

अथोवाच महातेजा राज्ञः पार्श्वे व्यवस्थितः ।

ब्रह्मेव ब्रह्मणः पुत्रो वसिष्ठो भगवान्मुनिः ॥ २४ ॥

श्रीवसिष्ठ उवाच ।

मुने यदादिशसि मे तदविघ्नं करोम्यहम्।

कः समर्थः समर्थोऽपि सतां लङ्घयितुं वचः ॥ २५ ॥

अहं हि राजपुत्राणां रामादीनां मनस्तमः।

ज्ञानेनापनयाम्याशु दीपेनेव निशातमः ॥ २६ ॥

स्मराम्यखण्डितं सर्व संसारभ्रमशान्तये ।

निषधाद्रौ पुरा प्रोक्तं यज्ज्ञानं पद्मजन्मना ॥ २७ ॥

वाल्मीकिरुवाच ।

इति निगदितवानसौ महात्मा परिकरबन्धगृहीतवक्तृतेजाः ।

अकथयदिदमज्ञतोपशान्त्यै परमपदैकविबोधनं वसिष्ठः ॥ २८ ॥

Maharishi Vishvamitra said: 

2.2.15: O revered Vasishta, do you recall what you once taught for the resolution of our conflict and the welfare of the wise?

2.2.16: On the peak of Mount Nishadha, amidst a grove of pine trees, the Lord (Brahma) imparted much Knowledge to the Sages.

2.2.17: O Brahman, through that reasoned Knowledge, worldly desires surely attain Peace, like darkness dispelled by light.

2.2.18: Teach that same reasoned knowledge to Rama, the forest-dweller, O Brahman, so that he may find rest.

2.2.19: This is no futile request, for Rama is free from impurities; as a clear mirror effortlessly reflects a face.

2.2.20: That Knowledge, the essence of scriptures, and your flawless Wisdom are taught to a worthy, detached disciple.

2.2.21: Knowledge imparted to an unworthy, attached disciple becomes impure, like cow’s milk poured into a dog’s vessel.

2.2.22: Where dispassionate, fearless, anger-free, egoless Sages like you speak, there the mind finds rest.

2.2.23: Hearing Gadhi’s son (Vishvamitra), the Sages, led by Vyasa and Narada, praised the request as excellent.

2.2.24: Then, seated beside the king, the radiant Sage Vasishta, like Brahma’s son, spoke.

Maharishi Vasishta said: 

2.2.25: O Sage, I shall fulfill your command without hindrance; who, even if capable, can defy the words of the virtuous?

2.2.26: I shall swiftly dispel the mental darkness of the princes, starting with Rama, with Knowledge, as a lamp banishes night.

2.2.27: I fully recall the Knowledge taught by the lotus-born (Brahma) on Mount Nishadha to pacify worldly confusion.

Maharishi Valmiki said: 

2.2.28: Thus spoke the great soul (Vasishta), his eloquence bound by duty, teaching this Supreme Knowledge for the ignorant’s peace and awakening to the Ultimate State.

Summary of Teachings:

The verses from Yoga Vashishta 2.2.15 to 2.2.28 depict a dialogue initiated by Vishvamitra, who requests Sage Vasishta to impart profound Spiritual Knowledge to Rama. Vishvamitra recalls a past teaching delivered by Brahma on Mount Nishadha, emphasizing its power to dissolve worldly desires and bring peace to the mind. This sets the stage for the Transmission of Wisdom, highlighting the importance of sharing Knowledge to resolve conflicts and foster spiritual growth among the wise. The request underscores the belief that True Knowledge, when properly applied, can lead to liberation from the cycle of worldly existence, akin to light dispelling darkness.

Vishvamitra’s plea is specific: he urges Vasishta to teach Rama, whom he describes as Pure and Free from impurities, comparing him to a clear mirror that naturally reflects Truth. This metaphor emphasizes Rama’s readiness to receive wisdom, suggesting that a worthy disciple, detached from worldly attachments, is essential for the effective transmission of spiritual teachings. The verses stress that Knowledge is most fruitful when shared with those who are prepared, reinforcing the idea that spiritual instruction requires a receptive and virtuous recipient to yield transformative results.

The teachings also caution against imparting Knowledge indiscriminately. Vasishta is reminded that sharing wisdom with an unworthy or attached disciple taints its purity, likening it to pouring sacred milk into an impure vessel. This principle underscores the sanctity of Spiritual Knowledge and the responsibility of the Teacher to ensure it is given to those who are dispassionate, fearless, and free from ego. The presence of such qualities in a Teacher, exemplified by Vasishta, creates an environment where the mind naturally finds Peace, illustrating the profound impact of a sage’s words on the listener’s Consciousness.

Vasishta’s response reflects his humility and commitment to the virtuous path. He acknowledges Vishvamitra’s request as a sacred duty, vowing to dispel the mental darkness of Rama and other princes through Knowledge. His reference to the teachings of Brahma on Mount Nishadha reinforces the continuity of Divine Wisdom and its purpose of alleviating worldly confusion. Vasishta’s readiness to teach signifies the role of the Guru as a guide who illuminates the path to Realization, using Knowledge as a tool to eradicate ignorance and lead disciples toward Ultimate Truth.

The concluding verse, narrated by Valmiki, frames Vasishta’s discourse as a selfless act of compassion aimed at guiding the ignorant toward enlightenment. The teachings encapsulate the essence of the Yoga Vashishta: the pursuit of Supreme Knowledge to attain Peace and awaken to the Ultimate Reality. These verses collectively emphasize the transformative power of Wisdom, the importance of a qualified Teacher and disciple, and the sacred duty to share Knowledge for the upliftment of humanity, setting the foundation for Rama’s spiritual journey.

Chapter 2.2, Verses 1–14

Yoga Vashishtha 2.2.1–14

(True Wisdom manifesting as natural detachment from worldly pleasures)

विश्वामित्र उवाच ।

तस्य व्यासतनूजस्य मलमात्रोपमार्जनम् ।

यथोपयुक्तं ते राम तावदेवोपयुज्यते ॥ १ ॥

ज्ञेयमेतेन विज्ञातमशेषेण मुनीश्वराः।

स्वदन्तेऽस्मै न यद्भोगा रोगा इव सुमेधसे ॥ २ ॥

ज्ञातज्ञेयस्य मनसो नूनमेतद्धि लक्षणम् ।

न स्वदन्ते समग्राणि भोगवृन्दानि यत्पुनः ॥ ३ ॥

भोगभावनया याति बन्धो दार्ढ्यमवस्तुजः ।

तयोपशान्तया याति बन्धो जगति तानवम् ॥ ४ ॥

वासनातानवं राम मोक्ष इत्युच्यते बुधैः ।

पदार्थवासनादार्ढ्यं बन्ध इत्यभिधीयते ॥ ५ ॥

स्वात्मतत्त्वाभिगमनं भवति प्रायशो नृणाम् ।

मुने विषयवैरस्यं कदर्थादुपजायते ॥ ६ ॥

सम्यक्पश्यति यस्तज्ज्ञो ज्ञातज्ञेयः स पण्डितः ।

न स्वदन्ते बलादेव तस्मै भोगा महात्मने ॥ ७ ॥

यशःप्रभृतिना यस्मै हेतुनैव विना पुनः।

भुवि भोगा न रोचन्ते स जीवन्मुक्त उच्यते ॥ ८ ॥

ज्ञेयं यावन्न विज्ञातं तावत्तावन्न जायते।

विषयेष्वरतिर्जन्तोर्मरुभूमौ लता यथा ॥ ९ ॥

अतएव हि विज्ञातज्ञेयं विद्धि रघूद्वहम्।

यदेनं रञ्जयन्त्येता न रम्या भोगभूमयः ॥ १० ॥

रामो यदन्तर्जानाति तद्वस्त्वित्येव सन्मुखात् ।

आकर्ण्य चित्तविश्रान्तिमाप्नोत्येव मुनीश्वराः ॥ ११ ॥

केवलं केवलीभावविश्रान्तिं समपेक्षते।

रामबुद्धिः शरल्लक्ष्मीः खलु विश्रमणं यथा ॥ १२ ॥

अत्रास्य चित्तविश्रान्त्यै राघवस्य महात्मनः ।

युक्तिं कथयतु श्रीमान्वसिष्ठो भगवानयम् ॥ १३ ॥

रघूणामेष सर्वेषां प्रभुः कुलगुरुः सदा।

सर्वज्ञः सर्वसाक्षी च त्रिकालामलदर्शनः ॥ १४ ॥

Maharishi Visvamitra said: 

(Addressing Sriram)

2.2.1: The cleansing of the impurities of the mind of Vyasa’s son (Suka) is appropriately applied to you, Rama, to the extent needed.

2.2.2: O great Sages, when the Knowable is fully Known through this (Knowledge), pleasures do not appeal to the wise one, just as diseases do not attract the intelligent.

2.2.3: The sure sign of a mind that has Known the Knowable is that all pleasures, in their entirety, cease to be delightful.

2.2.4: The attachment to pleasures, born of imagination, strengthens the unreal bondage, while its subsidence leads to the weakening of bondage in this world.

2.2.5: The Wise call the attenuation of desires liberation, Rama, while the firmness of attachment to objects is termed bondage.

2.2.6: O Sage, the Realization of the Truth of the Self generally arises in people through aversion to sense objects, often born of suffering.

2.2.7: He who sees clearly, who knows the Knowable, is a true scholar; pleasures do not forcibly attract such a great soul.

2.2.8: One to whom worldly pleasures, such as fame, cease to appeal without any specific reason is called liberated while living.

2.2.9: Until the Knowable is fully Known, a Being’s aversion to sense objects does not arise, like a creeper does not grow in barren desert land.

2.2.10: Know, O descendant of Raghu, that the Knowable has been Realized by you, for these pleasurable realms no longer captivate you.

2.2.11: O great Sages, what Rama knows internally as the True Essence, when heard directly, surely brings tranquility to his mind.

2.2.12: Rama’s mind, like the wealth of autumn, seeks only the repose of Pure Self-Realization, desiring nothing else.

2.2.13: Let the revered Lord Vasistha, the Sage, explain the method for the mental tranquility of the noble Rama.

2.2.14: He is the Eternal Master, family Guru, and Teacher of the Raghus, omniscient, the all-seeing with unblemished vision across the three times.

Summary of Teachings:

These verses from the Yoga Vasishta, spoken by Visvamitra, introduce a profound discourse addressing Rama’s spiritual state and the path to Realization. They highlight the importance of cleansing the mind of impurities, drawing a parallel between Rama and Suka, Vyasa’s son, who attained enlightenment. The teachings emphasize that True Wisdom manifests as a natural detachment from worldly pleasures, which lose their appeal to one who has Realized the Ultimate Truth (the “Knowable”). This detachment is not forced but arises organically as a result of Inner Knowledge, marking the essence of a Realized State even while living in the body.

The verses distinguish between bondage and liberation in terms of mental tendencies. Bondage is described as the mind’s attachment to sensory pleasures and objects, fueled by imagination and desire, which solidifies an illusory sense of confinement. Conversely, liberation (moksha) is the attenuation or dissolution of these desires (vasanas), leading to freedom from the cycle of suffering. This liberation is not an external achievement but an internal transformation, where the mind no longer clings to transient pleasures, recognizing their impermanent and unreal nature.

A key teaching is the role of Self-Realization in cultivating dispassion (vairagya). The verses suggest that aversion to sense objects often arises from suffering or disillusionment with worldly pursuits, paving the way for deeper inquiry into the Self. One who truly knows the Ultimate Truth perceives the world with clarity and remains unaffected by its allure, as pleasures lose their power to entice. This state of inner freedom, termed “jivanmukti” (liberation while living), is characterized by a spontaneous disinterest in fame, wealth, or sensory gratification, without any deliberate rejection.

The verses also affirm Rama’s advanced spiritual state, noting that his lack of attraction to pleasurable realms indicates his Realization of the Truth. His mind, likened to the serene beauty of autumn, seeks only the repose of Pure Self-Awareness, free from external dependencies. This inner tranquility is presented as the goal of spiritual practice, achievable through guidance from an enlightened teacher like Vasistha, who is revered as the omniscient Guru of the Raghu dynasty, capable of illuminating the path to Realization with his Timeless Wisdom.

Finally, the teachings underscore the importance of a qualified Guru in facilitating mental tranquility and Self-Realization. Visvamitra urges Vasistha to impart the appropriate method to Rama, recognizing his role as the spiritual guide who can lead the seeker beyond intellectual understanding to experiential Truth. The verses collectively advocate a path of Self-Inquiry, dispassion, and guidance under a Realized Master, culminating in the liberation of the mind from the shackles of desire and illusion, even amidst worldly existence.

Chapter 2.1, Verses 35–45

Yoga Vashishtha 2.1.35–45

(Highest Truth is the recognition of the singular, Unchanging Consciousness (the Self) as the only Reality)

जनक उवाच ।

नातः परतरः कश्चिन्निश्चयोऽस्त्यपरो मुने ।

स्वयमेव त्वया ज्ञातं गुरुतश्च पुनः श्रुतम् ॥ ३५ ॥

अविच्छिन्नचिदात्मैकः पुमानस्तीह नेतरत् ।

स्वसंकल्पवशाद्बद्धो निःसंकल्पश्च मुच्यते ॥ ३६ ॥

तेन त्वया स्फुटं ज्ञातं ज्ञेयं यस्य महात्मनः ।

भोगेभ्यो विरतिर्जाता दृश्यात्प्राक्सकलादिह ॥ ३७ ॥

तव बाल महावीर मतिर्विरतिमागता।

भोगेभ्यो दीर्घरोगेभ्यःकिमन्यच्छ्रोतुमिच्छसि ॥ ३८॥

न तथा पूर्णता जाता सर्वज्ञानमहानिधेः ।

तिष्ठतस्तपसि स्फारे पितुस्तव यथा तव ॥ ३९ ॥

व्यासादधिक एवाहं व्यासशिष्योऽसि तत्सुतः ।

भोगेच्छातानवेनेह मत्तोऽप्यत्यधिको भवान् ॥ ४० ॥

प्राप्तं प्राप्तव्यमखिलं भवता पूर्णचेतसा।

न दृश्ये पतसि ब्रह्मन्मुक्तस्त्वं भ्रान्तिमुत्सृज ॥ ४१ ॥

अनुशिष्टः स इत्येवं जनकेन महात्मना ।

अतिष्ठत्स शुकस्तूष्णीं स्वच्छे परमवस्तुनि ॥ ४२ ॥

वीतशोकभयायासो निरीहश्छिन्नसंशयः।

जगाम शिखरं मेरोः समाध्यर्थमनिन्दितम् ॥ ४३ ॥

तत्र वर्षसहस्राणि निर्विकल्पसमाधिना ।

दश स्थित्वा शशामासावात्मन्यस्नेहदीपवत् ॥ ४४॥

व्यपगतकलनाकलङ्कशुद्धः स्वयममलात्मनि पावने पदेऽसौ ।

सलिलकण इवाम्बुधौ महात्मा विगलितवासनमेकतां जगाम ॥ ४५॥

Janaka said: 

2.1.35: There is no higher conviction than this, O Sage. You have known it yourself and heard it confirmed by your Teacher.

2.1.36: The one unchanging Consciousness alone exists as the Self; nothing else is Real. Bound by one’s own desires, one is liberated by their absence.

2.1.37: Thus, you, great soul, have clearly Realized the Truth to be known, having developed detachment from sensory pleasures and the entire visible world.

2.1.38: O brave youth, your mind has attained detachment from sensory pleasures, which are like chronic diseases. What more do you wish to hear?

2.1.39: Even your father, engaged in vast austerities, has not attained the fullness of Knowledge that you, the great treasure of Wisdom, have.

2.1.40: I am greater than Vyasa, and you, his son and disciple, surpass me in your freedom from the subtle desires for sensory pleasures.

2.1.41: You, with a fully awakened mind, have attained all there is to attain. O Brahman, you are liberated and free from delusion; do not fall into the visible world.

2.1.42: Instructed thus by the great-souled Janaka, Shuka stood silent, absorbed in the Pure, Supreme Reality.

2.1.43: Free from sorrow, fear, and effort, desireless and with doubts dispelled, he went to the peak of Mount Meru for flawless meditation.

2.1.44: There, for ten thousand years, he dwelt in unwavering meditation, dissolving into the Self like a lamp extinguished without oil.

2.1.45: Pure, free from mental constructs and taints, that great soul merged into the immaculate, sacred state of the Self, like a water droplet blending into the ocean.

Summary of the Teachings:

The verses from Yoga Vasishta (2.1.35–2.1.45) encapsulate a profound dialogue between King Janaka and Shuka, the son of Sage Vyasa, emphasizing the essence of Self-Realization and liberation through the Advaita Vedanta perspective. Janaka praises Shuka’s advanced spiritual understanding, affirming that the Highest Truth is the recognition of the singular, unchanging Consciousness (the Self) as the only Reality. This Realization, Janaka notes, has been both self-discovered by Shuka and reinforced by his teacher, Vyasa, highlighting the importance of both personal insight and guidance in spiritual growth. 

The teaching underscores that bondage arises from desires born of mental constructs, while Realization is attained by transcending these desires, aligning with the core Advaita principle that the Self is beyond all dualities and illusions.

Janaka further acknowledges Shuka’s remarkable detachment from sensory pleasures, which he compares to chronic diseases that bind one to suffering. This detachment signifies Shuka’s advanced spiritual state, as he has recognized the impermanence and illusory nature of the visible world. Janaka’s rhetorical question about what more Shuka wishes to hear emphasizes that Shuka has already grasped the Ultimate Truth, suggesting that intellectual inquiry must now give way to experiential Realization. 

The comparison between Shuka and his father, Vyasa, elevates Shuka’s attainment, indicating that his clarity and detachment surpass even those of his revered father, who is still engaged in austerities. This highlights the teaching that True Realization transcends even rigorous spiritual practices when the mind is fully awakened. The dialogue also emphasizes Shuka’s superiority over Janaka himself, as Shuka’s freedom from subtle desires marks a higher degree of Spiritual Purity. Janaka’s declaration that Shuka has attained all there is to attain reinforces the idea that Realization is not a future goal but a present reality for one who has Realized the Self. By urging Shuka not to fall back into delusion, Janaka emphasizes the need to remain steadfast in this Realization, as the visible world constantly tempts the mind with its illusory allure. This teaching reflects the Advaita emphasis on vigilance in maintaining non-dual Awareness, ensuring that one does not lapse into identification with the transient.

Shuka’s response to Janaka’s instruction is one of silent absorption in the Supreme Reality, demonstrating the shift from intellectual understanding to direct experience. His retreat to Mount Meru for prolonged meditation signifies the culmination of his journey, where he engages in Nirvikalpa Samadhi, a state of unwavering, thought-free contemplation of the Self. The duration of ten thousand years symbolizes the timeless nature of this Realization, transcending ordinary measures of time. The imagery of Shuka dissolving into the Self like a lamp extinguished without oil conveys the complete cessation of individual ego and desires, merging seamlessly into the Universal Consciousness. This illustrates the Ultimate Goal of Advaita Vedanta: the dissolution of the individual self into the Infinite, non-dual Reality.

The final verse employs the metaphor of a water droplet merging into the ocean to describe Shuka’s liberation, emphasizing the purity and unity of the Self, free from all mental constructs and impurities. This imagery encapsulates the Advaita teaching that liberation is not an acquisition but a recognition of one’s inherent oneness with the infinite. The verses collectively convey that true freedom arises from Realizing the non-dual Self, letting go of desires, and abiding in Pure Consciousness. Shuka’s journey serves as an exemplar of the path to liberation, highlighting the importance of Self-Inquiry, detachment, and meditative absorption in achieving the Ultimate State of Oneness with the Self.

Chapter 2.1, Verses 26–34

Yoga Vashishtha 2.1.26–34

(Nature of the world and the path to Realization)

विश्वामित्र उवाच ।

केवलं सुसमः स्वस्थो मौनी मुदितमानसः ।

अतिष्ठत्स शुकस्तत्र संपूर्ण इव चन्द्रमाः ॥ २६ ॥

परिज्ञातस्वभावं तं शुकं स जनको नृपः ।

आनीतं मुदितात्मानमवलोक्य ननाम ह ॥ २७ ॥

निःशेषितजगत्कार्यं प्राप्ताखिलमनोरथ।

किमीप्सितं तवेत्याशु कृतस्वागतमाह तम् ॥ २८ ॥

श्रीशुक उवाच ।

संसाराडम्बरमिदं कथमभ्युत्थितं गुरो।

कथं प्रशममायाति यथावत्कथयाशु मे ॥ २९ ॥

विश्वामित्र उवाच ।

जनकेनेति पृष्टेन शुकस्य कथितं तदा।

तदेव यत्पुरा प्रोक्तं तस्य पित्रा महात्मना ॥ ३० ॥

श्रीशुक उवाच ।

स्वयमेव मया पूर्वमेतज्ज्ञातं विवेकतः।

एतदेव च पृष्टेन पित्रा मे समुदाहृतम् ॥ ३१ ॥

भवताप्येष एवार्थः कथितो वाग्विदां वर।

एष एव च वाक्यार्थः शास्त्रेषु परिदृश्यते ॥ ३२ ॥

यथायं स्वविकल्पोत्थः स्वविकल्पपरिक्षयात् ।

क्षीयते दग्धसंसारो निःसार इति निश्चयः ॥ ३३ ॥

तत्किमेतन्महाबाहो सत्यं ब्रूहि ममाचलम् ।

त्वत्तो विश्रान्तिमाप्नोमि चेतसा भ्रमता जगत् ॥ ३४ ॥

Maharishi Vishvamitra said:

2.1.26: Shuka stood there, perfectly serene, healthy, silent, and with a joyful mind, like the full moon in its completeness.

2.1.27: Seeing Shuka, who had Realized his True Nature and was filled with Inner Joy, King Janaka brought him forward and bowed to him respectfully.

2.1.28: Having fulfilled all worldly duties and attained all desires, Janaka warmly welcomed Shuka and asked, “What is it that you seek?”

Shuka said:

2.1.29:  O Guru, how has this spectacle of the world arisen? How does it come to rest? Please explain this to me clearly and quickly.

Maharishi Vishvamitra said:

2.1.30: What was asked by Janaka was then explained by Shuka, just as it had been previously taught by his great-souled father.

Shuka said:

2.1.31: I had already understood this through my own discernment, and the same was explained by my father when I asked him.

2.1.32: O best of speakers, you have explained the same Truth, and this is the very Essence found in the scriptures.

2.1.33: The world arises from one’s own mental modifications and ceases through the dissolution of those modifications. This is the certainty: the burned-out world is insubstantial.

2.1.34: O mighty-armed one, tell me firmly if this is true. My mind, wandering in the world, finds rest in your words.

Summary of Teachings:

The verses from Yoga Vasishta (2.1.26–2.1.34) depict a profound dialogue between Shuka, a Realized Sage, and King Janaka, mediated by Vishvamitra, focusing on the nature of the world and the path to Realization. Shuka is presented as a figure of Inner Serenity and Wisdom, likened to the full moon, symbolizing completeness and clarity. His interaction with Janaka highlights the reverence accorded to one who has transcended worldly attachments and Realized their True Nature. This sets the stage for a philosophical inquiry into the nature of Existence, emphasizing the importance of Self-Realization and discernment in understanding Reality.

Shuka’s question to Janaka reflects a fundamental concern of spiritual seekers: the origin and dissolution of the world. This inquiry is not merely intellectual but seeks to unravel the mechanism by which the perceived Reality arises and subsides. Shuka’s question underscores the transient and illusory nature of the world, a core theme in Advaita Vedanta, which the Yoga Vasishta expounds. The dialogue suggests that true understanding comes from direct insight, as Shuka notes he had already grasped this Truth through his own discernment, later reinforced by his father’s teachings.

The response, as relayed through Vishvamitra, confirms the consistency of this Wisdom across sources—Shuka’s own Realization, his father’s teachings, Vishvamitra’s words, and the scriptures. This repetition emphasizes the universality and timelessness of the Truth that the world is a product of mental modifications (vikalpas). The world’s apparent reality is rooted in the mind’s projections, and its cessation occurs when these mental constructs dissolve. This teaching aligns with the non-dual perspective that Reality is ultimately Brahman, and the world is a superimposition (maya) that vanishes with True Knowledge.

Verse 2.1.33 encapsulates the essence of the teaching: the world arises from mental modifications and ends with their dissolution, leaving no substantial reality behind. This insight is likened to a “burned-out” world, suggesting that once the illusion is seen through, it loses its hold, revealing its insubstantial nature. Shuka’s request for confirmation in verse 2.1.34 reflects a seeker’s humility and desire for reassurance, acknowledging the restlessness of the mind caught in worldly perceptions. He seeks the firm Truth from a trusted Sage to anchor his understanding, highlighting the importance of guidance in stabilizing spiritual insight.

Overall, these verses emphasize the illusory nature of the world as a mental construct and the path to Realization through Self-Inquiry and dissolution of false perceptions. The dialogue illustrates the harmony between personal Realization, scriptural authority, and the guidance of enlightened Beings. It underscores that Realization is not an external attainment but a recognition of the mind’s role in creating and dispelling the illusion of the world, leading to a State of Inner Peace and rest, as exemplified by Shuka’s Serene Presence.