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.

Chapter 2.1, Verses 13–25

Yoga Vashishtha 2.1.13–25

(Importance of seeking True Wisdom from an enlightened Teacher)

विश्वामित्र उवाच ।

एकदा सोऽमलप्रज्ञो मेरावेकान्तसुस्थितम् ।

पप्रच्छ पितरं भक्त्या कृष्णद्वैपायनं मुनिम् ॥ १३ ॥

संसाराडम्बरमिदं कथमभ्युत्थितं मुने।

कथं च प्रशमं याति कियत्कस्य कदेति वा ॥ १४ ॥

इति पृष्टेन मुनिना व्यासेनाखिलमात्मजे।

यथावदमलं प्रोक्तं वक्तव्यं विदितात्मना ॥ १५ ॥

आऽज्ञासिषं पूर्वमेतदहमित्यथ तत्पितुः ।

स शुकः शुभया बुद्ध्या न वाक्यं बह्वमन्यत ॥ १६ ॥

व्यासोऽपि भगवान्बुद्धवा पुत्राभिप्रायमीदृशम् ।

प्रत्युवाच पुनः पुत्रं नाहं जानामि तत्त्वतः ॥ १७ ॥

जनको नाम भूपालो विद्यते वसुधातले ।

यथावद्वेत्त्यसौ वेद्यं तस्मात्सर्वमवाप्स्यसि ॥ १८ ॥

पित्रेत्युक्ते शुकः प्रायात्सुमेरोर्वसुधातले।

विदेहनगरीं प्राप जनकेनाभिपालिताम् ॥ १९ ॥

आवेदितोऽसौ याष्टीकैर्जनकाय महात्मने ।

द्वारि व्याससुतो राजञ्शुकोऽत्र स्थितवानिति ॥ २० ॥

जिज्ञासार्थं शुकस्यासावास्तामेवेत्यवज्ञया ।

उक्त्वा बभूव जनकस्तूष्णीं सप्त दिनान्यथ ॥ २१ ॥

ततः प्रवेशयामास जनकः शुकमङ्गणम्।

तत्राहानि स सप्तैव तथैवावसदुन्मनाः ॥ २२ ॥

अथ प्रवेशयामास जनकोऽन्तःपुरं शुकम्।

राजा न दृश्यते तावदिति सप्त दिनानि च ॥ २३ ॥

तत्रोन्मदाभिः कान्ताभिर्भोजनैर्भोगसंचयैः।

जनको लालयामास शुकं शशिसमाननम् ॥ २४ ॥

ते भोगास्तानि दुःखानि व्यासपुत्रस्य तन्मनः ।

नाजह्नुर्मन्दपवना बद्धपीठमिवाचलम् ॥ २५ ॥

Maharishi Vishvamitra said: 

2.1.13: Once, the pure-minded Shuka, in a secluded spot on Mount Meru, reverently questioned his father, the Sage Krishna Dvaipayana (Vyasa).

2.1.14: “O Sage, how did this spectacle of the world arise? How does it come to rest? In what way, by whom, and when?”

2.1.15: Questioned thus, the Sage Vyasa, knowing all, explained to his son clearly and completely what was to be Known.

2.1.16: Shuka, with his Pure intellect, did not fully accept his father’s words, thinking, “I had already understood this before.”

2.1.17: Vyasa, the blessed one, perceiving his son’s attitude, replied again, “I do not know the Truth fully.

2.1.18: There is a king named Janaka on this earth who truly knows what is to be Known. From him, you will learn everything.”

2.1.19: Upon his father’s words, Shuka descended from Mount Meru to the earth and reached the city of Videha, ruled by Janaka.

2.1.20: The gatekeepers informed the great-souled Janaka, “O king, Shuka, the son of Vyasa, stands at the gate.”

2.1.21: To test Shuka’s intent, Janaka, with indifference, said, “Let him stay there,” and remained silent for seven days.

2.1.22: Thereafter, Janaka allowed Shuka to enter the courtyard, where he stayed, composed, for another seven days.

2.1.23: Then Janaka brought Shuka into the inner palace, but the king did not appear before him for yet another seven days.

2.1.24: There, Janaka indulged Shuka, whose face shone like the moon, with enchanting women, food, and abundant pleasures.

2.1.25: Yet, those pleasures and pains did not sway the mind of Vyasa’s son, which remained steady like a mountain unshaken by gentle breeze.

Summary of the Teachings

The verses from Yoga Vasishta 2.1.13 to 2.1.25 narrate the beginning of Shuka’s quest for profound Spiritual Knowledge, emphasizing the importance of seeking True Wisdom from an enlightened Teacher. Shuka, despite being the son of the revered sage Vyasa, approaches his father with questions about the origin and dissolution of the world, indicating his deep curiosity about the nature of existence. Vyasa’s response, though comprehensive, does not fully satisfy Shuka, who senses that his understanding requires further refinement. This highlights the teaching that intellectual knowledge alone may not suffice for Ultimate Realization, and one must seek guidance from those who have directly experienced the Truth.

Vyasa’s humility in admitting the limits of his own understanding and directing Shuka to King Janaka underscores the value of intellectual humility and the recognition that Wisdom can reside in others, regardless of their worldly status. Janaka, a king known for his spiritual insight, represents the ideal of a householder who has attained Realization while living in the world. This suggests that True Knowledge transcends social roles and that a seeker must approach learning with openness to diverse sources of Wisdom.

The narrative of Shuka’s journey to Janaka’s city and his patient wait at various stages—first at the gate, then in the courtyard, and finally in the palace—illustrates the importance of patience, discipline, and detachment in the pursuit of Spiritual Truth. Janaka’s deliberate delay in meeting Shuka serves as a test of the seeker’s resolve, teaching that genuine aspiration for Wisdom requires perseverance and the ability to remain undisturbed by external circumstances or delays.

Janaka’s attempt to distract Shuka with sensual pleasures and comforts further tests his mental fortitude. Shuka’s unshaken composure, likened to a mountain unmoved by gentle winds, reflects the teaching that a true seeker remains unaffected by worldly temptations or sufferings. This steadfastness is a hallmark of spiritual maturity, where the mind, anchored in its pursuit of Truth, is not swayed by transient pleasures or pains.

Overall, these verses convey that the path to Ultimate Knowledge requires humility, perseverance, and inner stability. Shuka’s journey symbolizes the seeker’s need to move beyond partial understanding, seek out enlightened guidance, and maintain unwavering focus amidst worldly distractions. The interaction between Shuka and Janaka sets the stage for deeper philosophical teachings, emphasizing that Realization is attained through direct insight into the nature of Reality, achievable only by those who cultivate a disciplined and detached mind.

Chapter 2.1, Verses 1–12

Yoga Vashishtha 2.1.1–12

(Role of intellectual discernment in attaining Spiritual Clarity)

वाल्मीकिरुवाच ।

इति नादेन महता वचस्युक्ते सभागतैः ।

राममग्रगतं प्रीत्या विश्वामित्रोऽभ्यभाषत ॥ १ ॥

न राघव तवास्त्यन्यज्ज्ञेयं ज्ञानवतां वर ।

स्वयैव सूक्ष्मया बुद्ध्या सर्वं विज्ञातवानसि ॥ २ ॥

केवलं मार्जनामात्रं मनागेवोपयुज्यते।

स्वभावविमले नित्यं स्वबुद्धिमुकुरे तव ॥ ३ ॥

भगवद्व्यासपुत्रस्य शुकस्येव मतिस्तव ।

विश्रान्तिमात्रमेवान्तर्ज्ञातज्ञेयाप्य पेक्षते ॥ ४ ॥

श्रीराम उवाच ।

भगवद्व्यासपुत्रस्य शुकस्य भगवन्कथम्।

ज्ञेयेऽप्यादौ न विश्रान्तं विश्रान्तं च धिया पुनः ॥ ५ ॥

विश्वामित्र उवाच ।

आत्मोदन्तसमं राम कथ्यमानमिदं मया।

श्रृणु व्यासात्मजोदन्तं जन्मनामन्तकारणम् ॥ ६ ॥

योऽयमञ्जनशैलाभो निविष्टो हेमविष्टरे।

पार्श्वे तव पितुर्व्यासो भगवान्भास्करद्युतिः ॥ ७ ॥

अस्याभूदिन्दुवदनस्तनयो नयकोविदः।

शुको नाम महाप्राज्ञो यज्ञो मूर्त्येव सुस्थितः ॥ ८ ॥

प्रविचारयतो लोकयात्रामलमिमां हृदि ।

तवेव किल तस्यापि विवेक उद्भूदयम् ॥ ९ ॥

तेनासौ स्वविवेकेन स्वयमेव महामनाः ।

प्रविचार्य चिरं चारु यत्सत्यं तदवाप्तवान् ॥ १० ॥

स्वयं प्राप्ते परे वस्तुन्यविश्रान्तमनाः स्थितः ।

इदं वस्त्विति विश्वासं नासावात्मन्युपाययौ ॥ ११ ॥

केवलं विररामास्य चेतो विगतचापलम्।

भोगेभ्यो भूरिभङ्गेभ्यो धाराभ्य इव चातकः ॥ १२ ॥

Maharishi Valmiki said: 

2.1.1: After the great sound of the words spoken by the assembled people, Vishvamitra, with affection, addressed Rama, who was seated at the forefront.

2.1.2: O Raghava, best among the Knowers of Knowledge, there is nothing else for you to know. With your subtle intellect, you have already understood everything.

2.1.3: Only a slight polishing is needed, as your mind's mirror, ever Pure by nature, requires just a gentle touch.

2.1.4: Your intellect is like that of Shuka, the son of the Divine Vyasa. It only seeks the repose of Knowing what is to be Known within.

Shri Rama said: 

2.1.5: O Lord, how was it that Shuka, the son of the Divine Vyasa, did not find repose in the Knowable at first, but later attained it through his intellect?

Maharishi Vishvamitra said: 

2.1.6: O Rama, listen to the story of Shuka, the son of Vyasa, which I narrate—a tale of Self-Realization and the cause of liberation from births.

2.1.7: The revered Vyasa, radiant like the sun, seated beside your father, resembling a golden mountain, is present here.

2.1.8: He had a son named Shuka, with a moon-like face, skilled in righteousness, highly Wise, and as if sacrifice itself were embodied.

2.1.9: While reflecting deeply on this transient worldly existence, like you, Shuka too developed discrimination in his Heart.

2.1.10: Through his own discrimination, this great-minded one, after long and beautiful contemplation, attained the Truth.

2.1.11: Even after Realizing the Supreme Reality, his mind remained unrested, as he could not fully trust that "this is the Reality" within himself.

2.1.12: His mind, free from restlessness, simply withdrew from the fleeting pleasures of the world, like a chataka bird avoids scattered streams.

Summary of the Teachings

The verses from Yoga Vasishta 2.1.1 to 2.1.12 initiate a profound dialogue between Vishvamitra and Rama, emphasizing the nature of Self-Realization and the role of intellectual discernment in attaining Spiritual Clarity. The conversation begins with Vishvamitra praising Rama's innate Wisdom, likening his mind to a naturally Pure mirror that requires only minimal refinement to reflect ultimate truth. This sets the stage for a teaching that underscores the sufficiency of Self-Inquiry and subtle intellect in grasping the Essence of Existence, suggesting that True Knowledge is already within, awaiting recognition.

The introduction of Shuka, Vyasa’s son, as a parallel to Rama, serves to illustrate a universal path toward enlightenment. Vishvamitra notes that Shuka, like Rama, developed viveka (discrimination) through contemplation of the impermanent nature of worldly life. This discrimination is presented as a critical faculty that enables one to distinguish between the transient and the eternal, a cornerstone of Advaita Vedanta philosophy embedded in the Yoga Vasishta. The verses highlight that Spiritual Awakening begins with an inner questioning of life’s superficial pursuits, prompting a deeper investigation into Reality.

Shuka’s journey, as narrated by Vishvamitra, reveals the challenges even a highly Realized Being may face. Despite attaining knowledge of the Supreme Reality, Shuka initially struggled to fully repose in it, lacking complete conviction in his Realization. This reflects a nuanced teaching: intellectual understanding alone may not suffice for Realization; a deeper, experiential trust in the Truth is necessary. The mind’s tendency to waver, even after profound insights, underscores the importance of sustained Self-Inquiry and mental discipline to anchor oneself in the Ultimate Reality.

The metaphor of Shuka’s mind withdrawing from worldly pleasures, likened to a chataka bird avoiding scattered streams, conveys the natural detachment that arises from true understanding. The chataka, known for drinking only pure rainwater, symbolizes the aspirant’s discernment in seeking only the Eternal Truth, eschewing fleeting sensory experiences. 

This imagery reinforces the Yoga Vasishta’s emphasis on cultivating a mind that is calm, free from restlessness, and focused on the singular Reality, aligning with the text’s broader aim of guiding the seeker toward Realization.

Collectively, these verses teach that Self-Realization is an inward journey facilitated by discrimination, contemplation, and trust in the Truth. By comparing Rama to Shuka, Vishvamitra assures Rama—and by extension, the reader—that the path to Realization is accessible through one’s own intellect, provided it is refined and directed toward the Eternal. The narrative sets the foundation for further exploration in the Yoga Vasishta of how to overcome doubts and attain unwavering Peace, offering a timeless framework for spiritual seekers to Realize their inherent Divinity.

Introduction to Chapter-2

Summary of Chapter-1

Dispassion (Vairāgya Prakaraṇa)

In Chapter 1 of the Yoga Vāsiṣṭha, Sage Vasiṣṭha initiates the philosophical dialogue by responding to Prince Rāma’s existential anguish and disillusionment with worldly life. Rāma, despite his youth, expresses a deep sense of sorrow, seeing the transient nature of all things—wealth, beauty, power, and even life itself. This chapter sets the tone for the entire text by exploring the nature of vairāgya 

(dispassion), which arises from deep contemplation on the impermanence and futility of worldly pursuits. Rāma's inner crisis is not born of suffering alone but from the awakening of Wisdom that recognizes the illusory nature of phenomenal existence. The chapter affirms that such dispassion is a prerequisite for Realization and True Knowledge, and thus, forms the foundation of the yogic inquiry that follows in the later chapters.

Summary of Chapter 2: 

On the Behavior of the Seeker (Mumukshu Vyavahāra Prakaraṇa)

Short Description:

Chapter 2 discusses the qualities, attitude, and conduct of a true seeker (mumukṣu)—one who sincerely longs for liberation (mokṣa). This chapter is essentially a spiritual map for aspirants. Vasiṣṭha explains the temperament required to tread the path of Self-Knowledge, stressing the importance of intense yearning, discernment, moral discipline, and self-effort. It also warns against spiritual hypocrisy, laziness, and dependence on mere rituals or beliefs. The seeker must remain inwardly detached and calm even while performing external duties.

Core Themes:

Mumukshutva (Desire for liberation) is the sole valid purpose of life.

The seeker must develop viveka (discernment) between the Real (Self) and the unreal (phenomenal world).

One must avoid superficial renunciation and strive for inner detachment.

Right conduct arises from clarity of understanding, not from compulsion or fear.

Self-effort (puruṣakāra) is emphasized over fate (daiva)—one must actively shape one’s liberation.

Five  Verses from Chapter-2: Short Description and Analysis

सर्वे भयमयी भावाः संसारविषयाश्रयाः।

"All emotions rooted in the world of objects are infused with fear."

This verse expresses the central insight that all attachments in the material world carry an inherent fear—of loss, of change, of death. Even joy is tinged with the fear of its absence. For a seeker, this Realization is vital in developing detachment. The verse critiques our unconscious clinging and reveals the subtle anxiety behind even pleasurable experiences.

अविद्याधीनमालम्ब्य संसारः प्रतितिष्ठति।

"The world exists and thrives only due to dependence on ignorance."

This is a powerful metaphysical assertion that the phenomenal world is not Real in itself—it is sustained only by avidyā 

(ignorance). Like a dream that vanishes upon waking, the world dissolves when True Knowledge dawns. The seeker is advised to pierce this veil through inquiry (vichāra), not through blind renunciation.

यथा शिलामयो बालः क्रीडति न च हन्यते, तथा स्थिरमना योगी विषयैः न हन्यते।

"Just as a child made of stone plays without harm, so the steadfast yogi plays with the senses yet remains unharmed."

This poetic simile explains the difference between outward action and inner bondage. The ideal seeker is not one who forcibly abstains from action but one who, being mentally still, remains untouched even amidst action. Such a yogi can move through the world, engaging in life, yet not be entangled—like a lotus in water.

कर्मणि अकर्म दृष्टिर्नेया विवेकिनः।

"The wise see non-action in action." 

Echoing the Bhagavad Gītā (4.18), this verse emphasizes inner renunciation over outer withdrawal. A true seeker acts without ego, expectation, or attachment—thus his actions are as good as inaction. This detachment of the doer from the deed is a crucial spiritual milestone.

विचारो हि परा विद्या यः पुमांसं विमुक्तये।

"Inquiry (vichāra) is the Supreme Knowledge that alone liberates man."

This verse underscores the cornerstone of the Yoga Vāsiṣṭha philosophy: vichāra or Self-Inquiry is superior to ritual, belief, or blind faith. Through persistent contemplation on “Who am I?”, the seeker transcends false identities and attains freedom. Realization is not gifted; it is discovered within.

Conclusion of Chapter 2:

This chapter is a call to radical sincerity in spiritual life. The mumukṣu is not defined by robes or renunciation, but by keen discernment, unshakable commitment, and inner freedom. External actions are irrelevant unless driven by Self-Knowledge. This chapter prepares the aspirant for deeper philosophical revelations in the next sections, especially on Cosmology, Consciousness, and Realization.

Chapter 1.33, Verses 36–46

Yoga Vashishtha 1.33.36–46

(Challenges of finding theTrue Essence in a world dominated by fate and suffering)

श्रीवाल्मीकिरुवाच ।

जन्ममृत्युजरादुःखमनुयान्ति पुनःपुनः।

विमृशन्ति न संसारं पशवः परिमोहिताः ॥ ३६ ॥

कथंचित्क्वचिदेवैको दृश्यते विमलाशयः।

पूर्वापरविचारार्हो यथायमरिमर्दनः ॥ ३७॥

अनुत्तमचमत्कारफलाः सुभगमूर्तयः ।

भव्या हि विरला लोके सहकारद्रुमा इव ॥ ३८ ॥

सम्यग्दृष्टजगद्यात्रा स्वविवेकचमत्कृतिः।

अस्मिन्मान्यमतावन्तरियमद्येव दृश्यते ॥ ३९ ॥

सुभगाः सुलभारोहाः फलपल्लवशालिनः।

जायन्ते तरवो देशे न तु चन्दनपादपाः ॥ ४० ॥

वृक्षाः प्रतिवनं सन्ति नित्यं सफलपल्लवाः ।

नत्वपूर्वचमत्कारो लवङ्गः सुलभः सदा ॥ ४१ ॥

ज्योत्स्नेव शीता शशिनः सुतरोरिव मञ्जरी ।

पुष्पादामोदलेखेव दृष्टा रामाच्चमत्कृतिः ॥ ४२ ॥

अस्मिन्नुद्दामदौरात्म्यदैवनिर्माण निर्मिते।

द्विजेन्द्रा दग्धसंसारे सारो ह्यत्यन्तदुर्लभः ॥ ४३ ॥

यतन्ते सारसंप्राप्तौ ये यशोनिधयो धियः।

धन्या धुरि सतां गण्यास्त एव पुरुषोत्तमाः ॥ ४४ ॥

न रामेण समोऽस्तीह दृष्टो लोकेषु कश्चन ।

विवेकवानुदारात्मा न भावी चेति नो मतिः ॥ ४५ ॥

सकललोकचमत्कृतिकारिणोऽप्यभिमतं यदि राघवचेतसः ।

फलति नो तदिमे वयमेव हि स्फुटतरं मुनयो हतबुद्धयः ॥ ४६ ॥

Maharishi Valmiki said:

36. Deluded beings, like animals, repeatedly undergo birth, death, old age, and suffering, yet they do not reflect on the nature of worldly existence.

37. Rarely, somewhere, one with a pure mind is seen, capable of discerning past and future, like this destroyer of enemies (Rama).

38. Noble beings with charming forms, yielding supreme and marvelous results, are rare in this world, like the mango tree.

39. One who perceives the world’s journey rightly, through their own discernment and marvel, is seen today in this very person (Rama), worthy of honor.

40. Trees that are beautiful, easy to climb, and laden with fruits and leaves grow in a region, but sandalwood trees are not so common.

41. Trees in every forest are always laden with fruits and leaves, but the rare clove tree, with its extraordinary charm, is not easily found.

42. Like the cool moonlight from the moon, like the blossoms of a fine tree, or like the fragrance of a flower, Rama’s marvel is observed.

43. In this world, created by fate and filled with rampant miseries, a truly valuable essence is exceedingly rare, even among the best of beings in this burnt-up worldly existence.

44. Those who strive to attain the essence, whose minds are treasures of glory, are truly blessed and counted among the greatest of people.

45. No one in the worlds is seen to be equal to Rama, endowed with discernment and a noble soul, nor do we believe such a one will ever be.

46. Even if Rama, who causes wonder in all the worlds, does not achieve his desired goal, then we sages, with our ruined intellects, are clearly at fault.

Summary of the Teachings:

The verses from Yoga Vasishta 1.33.36 to 1.33.46, spoken by Valmiki, reflect on the rarity of True Wisdom and discernment in the cycle of worldly existence, using the figure of Rama as an exemplar of spiritual excellence. 

The teachings begin by highlighting the ignorance of most beings, who, like animals, are trapped in the repetitive cycle of birth, death, old age, and suffering without pausing to reflect on the nature of samsara 

(worldly existence). This lack of introspection perpetuates their delusion, binding them to endless cycles of pain and attachment. The verses underscore the human tendency to remain engrossed in mundane pursuits, unaware of the deeper Truths that could lead to Realization.

In contrast, the text introduces the rare individual who possesses a pure mind capable of profound discernment, exemplified by Rama. Such a person, described as a "destroyer of enemies" (likely referring to inner enemies like ignorance or desire), stands out as exceptional. The verses emphasize that individuals with the ability to reflect on the past and future, and to see beyond the illusions of the world, are extraordinarily rare. Rama’s character is presented as a beacon of hope, embodying the qualities of one who can transcend the ordinary limitations of human Consciousness through Self-Awareness and Wisdom.

The teachings further employ natural metaphors to illustrate the scarcity of such noble beings. Just as mango trees or sandalwood trees are rare among common trees, and clove trees are even rarer, individuals like Rama, who combine beauty, accessibility, and extraordinary spiritual fruit, are exceptional in the world. These metaphors highlight the uniqueness of those who possess both outer charm and inner profundity, producing results that are both marvelous and transformative. The verses suggest that while ordinary virtues or achievements may be common, the supreme qualities of discernment and spiritual insight are as rare as precious natural phenomena.

The text also reflects on the challenges of finding True Essence or value in a world dominated by fate and suffering. Described as a "burnt-up" existence, the world is portrayed as a place where genuine spiritual substance is difficult to attain, even among the best of Beings. This underscores the Yoga Vasishta’s broader teaching that liberation requires transcending the illusions and miseries of samsara through disciplined effort and insight. Those who strive for this essence, cultivating minds rich in glory and wisdom, are celebrated as the truly blessed and noble, worthy of being counted among the greatest.

Finally, the verses elevate Rama as an unparalleled figure, unmatched in discernment and nobility, suggesting that his potential for spiritual achievement is so profound that any failure to realize it would reflect a flaw in the understanding of the Sages themselves. This places immense responsibility on spiritual guides to recognize and nurture such rare potential. Collectively, these verses teach that True Wisdom, discernment, and spiritual excellence are exceptionally rare, requiring both innate potential and dedicated effort to manifest, with Rama serving as the ideal embodiment of these qualities in the pursuit of Realization.

Chapter 1.33, Verses 28–35

Yoga Vashishtha 1.33.28–35

(Rarity and value of True Wisdom)

श्रीवाल्मीकिरुवाच ।

वसिष्ठविश्वामित्राभ्यां सह ते नारदादयः ।

इदमूचुरनूचाना राममानमिताननम् ॥ २८ ॥

अहो बत कुमारेण कल्याणगुणशालिनी।

वागुक्ता परमोदारा वैराग्यरसगर्भिणी ॥ २९ ॥

परिनिष्ठितवक्तव्यं सबोधमुचितं स्फुटम् ।

उदारं प्रियमार्यार्हमविह्नलमपि स्फुटम् ॥ ३० ॥

अभिव्यक्तपदं स्पष्टमिष्टं स्पष्टं च तुष्टिमत् ।

करोति राघवप्रोक्तं वचः कस्य न विस्मयम् ॥ ३१ ॥

शतादेकतमस्यैव सर्वोदारचमत्कृतिः।

ईप्सितार्थार्पणैकान्तदक्षा भवति भारती ॥ ३२ ॥

कुमार त्वां विना कस्य विवेकफलशालिनी ।

परं विकासमायाति प्रज्ञाशरलतातता ॥ ३३ ॥

प्रज्ञादीपशिखा यस्य रामस्येव हृदि स्थिता ।

प्रज्वलत्यसमालोककारिणी स पुमान्स्मृतः ॥ ३४ ॥

रक्तमांसास्थियन्त्राणि बहून्यतितराणि च ।

पदार्थानभिकर्षन्ति नास्ति तेषु सचेतनः ॥ ३५ ॥

Maharishi Valmiki said: 

28. Along with Vasishtha and Vishvamitra, Narada and others spoke thus to Rama, whose face was serene and free from pride.

29. Oh, how wonderful! The prince has spoken words filled with auspicious qualities, profoundly noble, and pregnant with the essence of dispassion.

30. His words are perfectly expressed, full of wisdom, appropriate, clear, noble, pleasing, worthy of the honorable, and unmistakably lucid.

31. The speech delivered by Rama, clear in its terms, precise, pleasing, and satisfying, causes astonishment in whomsoever hears it.

32. Even one among a hundred possesses such eloquence, wondrous and noble, capable of fulfilling desired meanings with utmost skill.

33. O Prince, apart from you, whose intellect, bearing the fruit of discernment, reaches such supreme blossoming like a creeper of Wisdom?

34. The one in whose heart, like Rama’s, the Flame of Wisdom burns brightly, illuminating without equal, is remembered as a true person.

35. Many are the machines of flesh, blood, and bones, and numerous other objects that attract attention, but none among them are truly conscious.

Summary of Teachings:

The verses from Yoga Vasishta (1.33.28–35) capture a moment of profound admiration for Rama’s Wisdom and eloquence, as expressed by Valmiki, Vasishtha, Vishvamitra, Narada, and other Sages. They praise Rama’s speech as not only articulate and clear but also imbued with noble qualities and the essence of vairagya 

(dispassion). This reflects the text’s emphasis on the power of speech to convey deep Spiritual Truths when guided by Wisdom. Rama’s words are celebrated for their clarity, appropriateness, and ability to inspire awe, highlighting the ideal of communication as a vehicle for Truth and Enlightenment.

The teachings underscore the rarity and value of True Wisdom. Rama’s discourse is described as exceptional, a quality possessed by only a select few, capable of fulfilling profound meanings with precision. This suggests that genuine insight, marked by discernment and clarity, is a distinguishing trait of an enlightened individual. The sages’ praise elevates Rama as an exemplar of intellectual and spiritual maturity, whose words resonate with universal truth and captivate listeners.

The metaphor of Wisdom as a blossoming creeper in verse 33 illustrates the organic growth and expansiveness of enlightened understanding. 

Rama’s intellect is portrayed as fruitful and flourishing, setting him apart as a rare individual whose discernment has reached its fullest expression. This imagery emphasizes the Yoga Vasishta’s teaching that true knowledge is not static but dynamically unfolds, leading to spiritual liberation.

Verse 34 introduces the concept of the “Flame of Wisdom” in Rama’s heart, which burns brightly and illuminates without parallel. This flame symbolizes the Inner Light of Consciousness that defines a true human Being (puman). The verse suggests that authentic personhood is not merely physical existence but is characterized by the presence of awakened awareness, aligning with the text’s broader philosophy that consciousness is the Essence of Reality.

Finally, verse 35 contrasts the lifeless nature of material forms—bodies made of flesh, blood, and bones—with the conscious essence of a True Being. While physical objects and bodies may attract attention, they lack True Awareness. This teaching reinforces the Yoga Vasishta’s core principle of distinguishing between the transient, material world and the Eternal, conscious Self. Collectively, these verses celebrate Rama’s embodiment of wisdom and dispassion, presenting him as a model for spiritual aspirants seeking to transcend the illusion of materiality through the light of True Knowledge.

Chapter 1.33, Verses 11–22

Yoga Vashishtha 1.33.11–22

(Vivid scene of a Divine assembly)

श्रीवाल्मीकिरुवाच ।

ताराजाल इवाम्भोदो व्यासो यत्र विराजते ।

तारौघ इव शीतांशुर्नारदोऽत्र विराजते ॥ ११ ॥

देवेष्विव सुराधीशः पुलस्त्योऽत्र विराजते ।

आदित्य इव देवानामंगिरास्तु विराजते ॥ १२ ॥

अथास्यां सिद्धसेनायां पतन्त्यां नभसो रसाम् ।

उत्तस्थौ मुनिसंपूर्णा तदा दाशरथी सभा ॥ १३ ॥

मिश्रीभूता विरेजुस्ते नभश्चरमहीचराः।

परस्परवृतांगाभा भासयन्तो दिशो दश ॥ १४ ॥

वेणुदण्डावृतकरा लीलाकमलधारिणः।

दूर्वांकुराक्रान्तशिखाः सचूडामणिमूर्धजाः ॥ १५ ॥

जटाजूटैश्च कपिला मौलिमालितमस्तकाः ।

प्रकोष्ठगाक्षवलया मल्लिकावलयान्विताः ॥ १६ ॥

चीरवल्कलसंवीताः स्रक्कौशेयावगुण्ठिताः ।

विलोलमेखलापाशाश्चलन्मुक्ताकलापिनः ॥ १७ ॥

वसिष्ठविश्वामित्रौ तान्पूजयामासतुः क्रमात् ।

अर्घ्यैः पाद्यौर्वचोभिश्च सर्वानेव नभश्चरान् ॥ १८ ॥

वसिष्ठविश्वामित्रौ ते पूजयामासुरादरात् ।

अर्घ्यैः पाद्यैर्वचोभिश्च नभश्चरमहागणाः ॥ १९ ॥

सर्वादरेण सिद्धौघं पूजयामास भूपतिः।

सिद्धौघो भूपतिं चैव कुशलप्रश्नवार्तया ॥ २० ॥

तैस्तैः प्रणयसंरम्भैरन्योन्यं प्राप्तसत्क्रियाः।

उपाविशन्विष्टरेषु नभश्चरमहीचराः ॥ २१ ॥

वचोभिः पुष्पवर्षेण साधुवादेन चाभितः ।

रामं ते पूजयामासुः पुरः प्रणतमास्थितम् ॥ २२ ॥

Maharishi Valmiki said:

11. Where Vyasa shines like a cloud adorned with a network of stars, and Narada glows like the moon amidst a multitude of stars.

12. Pulastya shines here like the lord of gods among the deities, and Angiras radiates like the sun among the gods.

13. As this assembly of perfected beings descended from the sky, the court of Dasaratha rose, filled with sages.

14. The celestial and terrestrial beings mingled, their radiant forms intertwined, illuminating all ten directions.

15. Holding bamboo staffs, playfully carrying lotuses, with heads adorned with sprouts of durva grass and jeweled crests.

16. With matted locks turned tawny, heads garlanded with wreaths, wrists adorned with rosaries and jasmine bracelets.

17. Clothed in bark and rags, draped in fragrant silk, with swaying girdles and strings of pearls in motion.

18. Vasishta and Vishvamitra honored all the celestial beings in turn with offerings, water for washing feet, and respectful words.

19. Vasishta and Vishvamitra reverently honored the great assembly of celestial beings with offerings, water, and words.

20. The king honored the multitude of perfected beings with utmost respect, and they, in turn, inquired after his well-being with courteous words.

21. Bound by mutual affection and having received due honors, the celestial and terrestrial beings sat together on their seats.

22. With words, showers of flowers, and heartfelt praise, they honored Rama, who stood before them with a humble bow.

Summary of Teachings

These verses from the Yoga Vasishta paint a vivid scene of a Divine assembly, blending celestial and terrestrial beings in a grand spiritual gathering hosted by King Dasaratha. The poetic imagery highlights the luminous presence of great sages like Vyasa, Narada, Pulastya, and Angiras, likened to celestial bodies such as stars, the moon, and the sun. This assembly signifies the convergence of Divine Wisdom and earthly authority, emphasizing the importance of spiritual guidance in human affairs. The verses teach that the presence of enlightened beings elevates any gathering, infusing it with cosmic significance and illuminating the path to higher understanding.

The detailed descriptions of the sages’ appearances—adorned with bamboo staffs, lotuses, durva grass, matted locks, and sacred ornaments—symbolize their ascetic yet Divine nature. 

These external markers reflect their Inner Purity, detachment, and connection to the natural and spiritual worlds. The Yoga Vasishta uses this imagery to convey that true wisdom transcends material appearances, yet such symbols serve as reminders of the sages’ disciplined lives and spiritual authority. This teaches aspirants to value inner transformation over external grandeur while appreciating the harmony between simplicity and Divine Grace.

The mutual respect shown through rituals, such as Vasishta and Vishvamitra offering water and words of honor, underscores the principle of reverence in spiritual communities. The king’s respectful engagement with the sages further illustrates the ideal relationship between temporal power and Spiritual Wisdom, where both support each other for the greater good. This exchange reflects the Yoga Vasishta’s teaching that humility and mutual respect are essential for fostering harmony and enabling the flow of Divine Knowledge, creating an environment conducive to spiritual growth.

The gathering’s focus on honoring Rama, with flowers, praise, and blessings, foreshadows his role as a central figure in the text, destined to receive profound teachings. This act of veneration highlights the importance of recognizing and nurturing potential in those who seek Wisdom, particularly under the guidance of enlightened beings. It suggests that spiritual progress is a collective effort, where the community uplifts its members through encouragement and shared reverence, aligning with the text’s broader emphasis on the transformative power of divine instruction.

Overall, these verses encapsulate the Yoga Vasishta’s core teaching that Spiritual Wisdom, embodied by enlightened beings, is the guiding light for both individuals and society. The assembly serves as a microcosm of an ideal world where Divine and human realms unite in mutual respect, illuminating the path to Realization. By presenting this harmonious interplay, the text encourages seekers to cultivate humility, honor Wisdom, and participate in communities that foster Spiritual Awakening, ultimately leading to the Realization of the Self’s Unity with the Divine.

Chapter 1.33, Verses 1–10

Yoga Vashishtha 1.33.1–10

(Importance of Spiritual dialogue in the pursuit of Truth)

सिद्धा ऊचुः ।

पावनस्यास्य वचसः प्रोक्तस्य रघुकेतुना।

निर्णयं श्रोतुमुचितं वक्ष्यमाणं महर्षिभिः ॥ १ ॥

नारदव्यासपुलहप्रमुखा मुनिपुङ्गवाः।

आगच्छताश्वविघ्नेन सर्व एव महर्षयः ॥ २ ॥

पतामः परितः पुण्यामेतां दाशरथीं सभाम् ।

नीरन्ध्रां कनकोद्योतां पद्मिनीमिव षट्पदाः ॥ ३ ॥

श्रीवाल्मीकिरुवाच ।

इत्युक्ता सा समस्तैव व्योमवासनिवासिनी ।

तां पपात सभां तत्र दिव्या मुनिपरम्परा ॥ ४ ॥

अग्रस्थितमनुत्सृष्टरणद्वीणं मुनीश्वरम् ।

पयः पीनघनश्यामं व्यासमेव किलान्तरा ॥ ५ ॥

भृग्वंगिरःपुलस्त्यादिमुनिनाय कमण्डिता।

च्यवनोद्दालकोशीरशरलोमादिमालिता ॥ ६ ॥

परस्परपरामर्शदुःसंस्थानमृगाजिना ।

लोलाक्षमालावलया सुकमण्डलुधारिणी ॥ ७ ॥

तारावलिरिव व्योम्नि तेजःप्रसरपाटला ।

सूर्यावलिरिवान्योन्यं भासिताननमण्डना ॥ ८ ॥

रत्नावलिरिवान्योन्यं नानावर्णकृतांगिका।

मुक्तावलिरिवान्योन्यं कृतशोभातिशायिनी ॥ ९ ॥

कौमुदीवृष्टिरन्येव द्वितीयेवार्कमण्डली ।

संभृतेवातिकालेन पूर्णचन्द्रपरम्परा ॥ १०॥

The Siddhas said: 

1. It is fitting to hear the conclusion of the pure words spoken by Rama, the scion of the Raghu dynasty, as it will be expounded by the great sages.

2. Great Sages such as Narada, Vyasa, Pulaha, and others, all eminent seers, should come quickly without hindrance to this assembly.

3. Let us descend to this sacred assembly of Dasaratha’s court, crowded and radiant with golden splendor, like bees to a lotus-filled lake.

Maharishi Valmiki said: 

4. Thus spoken, the entire divine assembly of sages, dwelling in the ethereal realms, descended to that court.

5. At the forefront was the great sage Vyasa, holding an unstruck lute, dark as a water-laden cloud, surrounded by the assembly.

6. Adorned with sages like Bhrigu, Angiras, Pulastya, and others, and graced by Chyavana, Uddalaka, Ushira, Sharaloma, and more.

7. Clothed in deerskin, holding rosaries of swaying beads and water pots, they discussed profound truths with one another.

8. Like a galaxy of stars in the sky, their radiant splendor illuminated each other’s faces, glowing like a circle of suns.

9. Like a string of jewels, their forms displayed varied hues, each enhancing the other’s brilliance.

10. Like a shower of moonlight or a second circle of suns, they shone as if gathered at the end of time, resembling a lineage of full moons.

Summary of the Teachings:

The verses from Yoga Vasishta 1.33.1 to 1.33.10 depict a grand assembly of enlightened sages converging to hear the profound discourse initiated by Rama, as facilitated by the great sage Valmiki. The Siddhas, celestial beings of high spiritual attainment, express their eagerness to listen to the wisdom expounded by Rama and elucidated by eminent sages like Narada, Vyasa, and Pulaha. This gathering underscores the importance of spiritual dialogue and the pursuit of Truth, emphasizing that such discussions are sacred and worthy of attention. The verses highlight the reverence for Wisdom and the collective aspiration to deepen understanding through the teachings of Realized beings.

The imagery used in the verses is vivid and symbolic, comparing the assembly of sages to bees drawn to a lotus-filled lake, signifying their natural attraction to the nectar of Divine Knowledge. The court of Dasaratha, described as radiant with golden splendor, serves as a metaphor for a sanctified space where spiritual insights are shared. This setting reflects the ideal environment for philosophical and spiritual inquiry, where the presence of enlightened beings elevates the discourse to a Divine level. The verses suggest that such gatherings are not merely physical but also represent a convergence of elevated Consciousness.

The description of the Sages, with Vyasa at the forefront holding an unstruck lute and surrounded by luminaries like Bhrigu and Angiras, emphasizes their spiritual authority and diversity. The lute, an unstruck instrument, symbolizes the unmanifest sound of creation (anahata nada), pointing to the Sages’ attunement with Cosmic Truths. Their attire—deerskin, rosaries, and water pots—reflects their ascetic lifestyle, rooted in simplicity and devotion to spiritual practice. The mention of their discussions on profound Truths highlights the dynamic exchange of Wisdom, a hallmark of spiritual communities dedicated to Self-Realization.

The poetic comparisons to stars, suns, jewels, and moonlight evoke the radiant and transformative nature of the Sages’ presence. Their collective brilliance illuminates one another, symbolizing the synergistic effect of enlightened Beings coming together. This imagery conveys the idea that Spiritual Wisdom is not solitary but thrives in communion, where each Sage’s light enhances the others’. The verses suggest that such gatherings are rare and auspicious, akin to cosmic events like a “shower of moonlight” or a “circle of suns,” signifying their Timeless and Universal significance.

Overall, these verses teach the value of seeking and sharing Spiritual Knowledge in the company of the Wise. They emphasize the sanctity of environments where Truth is explored, the importance of humility and reverence in learning, and the transformative power of collective wisdom. The gathering of Sages serves as an allegory for the inner assembly of one’s faculties when aligned with the pursuit of truth, encouraging aspirants to seek the guidance of enlightened teachers and immerse themselves in the radiance of Divine understanding.

Chapter 1.32, Verses 15–27

Yoga Vashishtha 1.32.15–27

(Impactful nature of Spiritual experiences)

श्रीवाल्मीकिरुवाच ।

व्योमवातविनुन्नेव तारकाणां परम्परा।

पतितेव धरापीठे स्वर्गस्त्रीहसितच्छटा ॥ १५ ॥

वृष्यमूककचन्मेघलवावलिरिव च्युता।

हैयंगवीनपिण्डानामीरितेव परम्परा ॥ १६ ॥

हिमवृष्टिरिवोदारा मुक्ताहारचयोपमा ।

ऐन्दवी रश्मिमालेव क्षीरोर्मीणामिवाततिः ॥ १७ ॥

किञ्जल्काम्भोजवलिता भ्रमद्भृङ्गकदम्बका ।

सीत्कारगायदामोदिमधुरानिललोलिता ॥ १८ ॥

प्रभ्रमत्केतकीव्यूहा प्रस्फुरत्कैरवोत्करा ।

प्रपतत्कुन्दवलया चलत्कुवलयालया ॥ १९ ॥

आपूरिताङ्गणरसा गृहाच्छादनचत्वरा ।

उद्ग्रीवपुरवास्तव्यनरनारीविलोकिता ॥ २० ॥

निरभ्रोत्पलसंकाशव्योमवृष्टिर नाकुला ।

अदृष्टपूर्वा सर्वस्य जनस्य  जनितस्मया ॥ २१ ॥

अदृश्याम्बरसिद्धौघकरोत्कर समीरिता ।

सा मुहूर्तचतुर्भागं पुष्पवृष्टिः पपात ह ॥ २२ ॥

आपूरितसभालोके शान्ते कुसुमवर्षणे।

इमं सिद्धगणालापं शुश्रुवुस्ते सभागताः ॥ २३ ॥

आकल्पं सिद्धसेनासु भ्रमद्भिरभितोदिवम् ।

अपूर्वमिदमस्माभिः श्रुतं श्रुतिरसायनम् ॥ २४ ॥

यदनेन किलोदारमुक्तं रघुकुलेन्दुना ।

वीतरागतया तद्धि वाक्पतेरप्यगोचरम् ॥ २५ ॥

अहो बत महत्पुण्यमद्यास्माभिरिदं श्रुतम्।

वचो राममुखोद्भूतं महाह्लादकरं धियः ॥ २६ ॥

उपशमामृतसुन्दरमादरा दधिगतोत्तमतापदमेष यत् ।

कथितवानुचितं रघुनन्दनः सपदि तेन वयं प्रतिबोधिताः ॥ २७ ॥

Maharishi Valmiki said:

Verse 1.32.15: "Like a shower of stars scattered by the wind in the sky, or like a streak of laughter from celestial women falling upon the earth."

Verse 1.32.16: "Like a fine array of clouds adorned with raindrops, or like a row of fragrant butter-like flowers gently swaying."

Verse 1.32.17: "Like a noble shower of snow, resembling a heap of pearls, or like the moon’s rays or waves of milk spreading across."

Verse 1.32.18: "Like lotus filaments adorned with buzzing bees, stirred by a sweet breeze carrying melodious humming and fragrance."

Verse 1.32.19: "Like a cluster of blooming ketaki flowers, radiant with blossoming kairava, or a garland of moving jasmine and blue lotuses."

Verse 1.32.20: "Filling the courtyard with sweetness, covering homes, and captivating the men and women of the city who gaze upward."

Verse 1.32.21: "Like a rain from a cloudless sky, pure as blue lotuses, unseen before, it astonished everyone who beheld it."

Verse 1.32.22: "Stirred by the hands of invisible celestial beings, this shower of flowers fell for a quarter of a moment."

Verse 1.32.23: "When the flower shower ceased and the assembly was filled with light, those present heard the Divine speech of the siddhas."

Verse 1.32.24: “Roaming the heavens among celestial armies until the end of the age, we have never heard such an elixir-like discourse.”

Verse 1.32.25: “What this noble scion of the Raghu dynasty has spoken, free from attachment, is beyond even the eloquence of the lord of speech.”

Verse 1.32.26: “Oh, what great merit we have gained today by hearing these joy-giving words spoken by Rama, delighting the mind.”

Verse 1.32.27: “With reverence, Rama, the joy of the Raghu lineage, has spoken this fitting nectar-like teaching of tranquility, awakening us to the Highest State.”

Summary of the Teachings:

The verses from Yoga Vashishta 1.32.15 to 1.32.27 depict a Divine and awe-inspiring scene where a miraculous shower of flowers descends from the heavens, symbolizing a moment of spiritual significance. This celestial event, described through vivid imagery of stars, clouds, pearls, and fragrant flowers, captures the attention of all who witness it. The natural and supernatural beauty of the scene—likened to lotuses, bees, and moonlit waves—creates an atmosphere of Wonder and Reverence. This phenomenon serves as a prelude to the profound teachings delivered by Rama, emphasizing the Divine and transformative nature of his words.

The imagery of the flower shower, falling briefly from a cloudless sky and stirred by invisible celestial beings, underscores the transient yet impactful nature of spiritual experiences. It reflects the idea that Divine Wisdom, though fleeting in its manifestation, leaves a lasting impression on those who encounter it. The astonishment of the onlookers highlights the rarity and purity of such moments, which transcend ordinary human experience and evoke a sense of the sublime. This sets the stage for the assembly to receive Rama’s discourse with heightened awareness and openness.

Rama’s speech, as described in the later verses, is celebrated by the celestial beings (siddhas) as an unprecedented and elixir-like teaching. His words, free from attachment and rooted in profound wisdom, are portrayed as surpassing even the eloquence of the Divine Lord of speech. This emphasizes the exceptional nature of Rama’s insight, which is grounded in detachment (vairagya) and clarity of thought. The teachings resonate deeply, offering a path to Inner Tranquility and Realization, as they are described as delighting the mind and awakening the listeners to a Higher State of Consciousness.

The response of the celestial beings reflects the transformative power of Rama’s words, which are seen as a rare and meritorious gift. Their declaration that they have never heard such wisdom, even while roaming the heavens, underscores the uniqueness of Rama’s teachings within the spiritual realm. The verses highlight the theme of spiritual awakening through authentic and heartfelt discourse, suggesting that True Wisdom transcends even Divine eloquence and has the power to uplift and enlighten all who hear it.

Overall, these verses convey the Yoga Vashishta’s core teaching of the pursuit of Self-Realization through detachment and Wisdom. The celestial imagery and the reverence for Rama’s words illustrate the profound impact of spiritual teachings on both human and Divine audiences. The fleeting nature of the flower shower mirrors the ephemeral quality of life, urging listeners to seize the opportunity for enlightenment. Rama’s discourse, described as an “elixir” and a source of “great merit,” serves as a guide to attaining Inner Peace and the Highest State of Being, emphasizing the timeless value of Wisdom and Tranquility in the spiritual journey.

Chapter 1.32, Verses 1–14

Yoga Vashishtha 1.32.1–14

(Transformative force of Rama's words)

श्रीवाल्मीकिरुवाच ।

वदत्येवं मनोमोहविनिवृत्तिकरं वचः।

रामे राजीवपत्राक्षे तस्मिन्राजकुमारके ॥ १ ॥

सर्वे बभूवुस्तत्रस्था विस्मयोत्फुल्ललोचनाः ।

भिन्नाम्बरा देहरुहैर्गिरः श्रोतुमिवोद्धुरैः ॥ २ ॥

विरागवासनापास्तसमस्त भववासनाः ।

मुहूर्तममृताम्भोधिवीचीविलुलिता इव ॥ ३ ॥

ता गिरो रामभद्रस्य तस्य चित्रार्पितैरिव।

संश्रुताः श्रृणुकैरन्तरानन्दपदपीवरैः ॥ ४ ॥

वसिष्ठविश्वामित्राद्यैर्मुनिभिः संसदि स्थितैः ।

जयन्तधृष्टिप्रमुखैर्मन्त्रिभिर्मन्त्रकोविदैः ॥ ५ ॥

नृपैर्दशरथप्रख्यैः पौरैः पारशवादिभिः।

सामन्तै राजपुत्रैश्च ब्राह्मणैर्ब्रह्मवादिभिः ॥ ६ ॥

तथा भृत्यैऽरमात्यैश्च पञ्जरस्थैश्च पक्षिभिः ।

क्रीडामृगैर्गतस्पन्दैस्तुरंगैस्त्यक्त चर्वणैः ॥ ७ ॥

कौसल्याप्रमुखैश्चैव निजवातायनस्थितैः।

संशान्तभूषणारावैरस्पन्दैर्वनितागणैः ॥ ८॥

उद्यानवल्लीनिलयैर्विटङ्कनिल यैरपि।

अक्षुब्धपक्षततिभिर्विहङ्गैर्विरतारवैः ॥ ९॥

सिद्धैर्नभश्चरैश्चैव तथा गन्धर्वकिन्नरैः।

नारदव्यासपुलहप्रमुखैर्मुनिपुङ्गवैः ॥ १०॥

अन्यैश्च देवदेवेशविद्याधरमहोरगैः ।

रामस्य ता विचित्रार्था महोदारा गिरः श्रुताः ॥ ११ ॥

अथ तूष्णीं स्थितवति रामे राजीवलोचने।

तस्मिन्रघुकुलाकाशशशाङ्के शशिसुन्दरे ॥ १२ ॥

साधुवादगिरा सार्धं सिद्धसार्थसमीरिता।

वितानकसमा व्योम्नः पौष्पी वृष्टिः पपात ह ॥ १३ ॥

मन्दारकोशविश्रान्तभ्रमर द्वन्द्वनादिनी।

मधुरामोदसौन्दर्यमुदितोन्मदमानवा ॥ १४ ॥

Maharishi Valmiki said: 

1. "Thus spoke Rama, the lotus-eyed prince, with words that dispel the delusion of the mind."

2. "All those present there were wide-eyed with astonishment, their bodies adorned with divine garments, eager to hear his words as if drawn by them."

3. "Free from worldly desires and purified by dispassion, they were momentarily swayed like waves on the ocean of nectar."

4. "The words of the Noble Rama, as if adorned with wondrous meanings, were listened to by the Wise with Inner Joy and profound understanding."

5. "Sages like Vasishta and Vishvamitra, seated in the assembly, along with ministers like Jayanta and Dhrishti, skilled in counsel, heard them."

6. "Kings like Dasharatha, citizens, vassals, princes, and Brahmins well-versed in Vedic Knowledge also listened."

7. "So did the attendants, courtiers, caged birds, playful deer that stood still, and horses that ceased chewing."

8. "Kausalya and other women, stationed at their windows, silent with ornaments stilled, were absorbed in listening."

9. "Even the birds in the garden creepers, with unmoving wings and hushed voices, were attentive."

10. "Siddhas, celestial beings, Gandharvas, Kinnaras, and eminent sages like Narada, Vyasa, and Pulaha heard his words."

11. "Other Divine beings, gods, Vidyadharas, and great serpents also listened to Rama’s lofty and profound words."

12. "When Rama, the lotus-eyed moon of the Raghu dynasty, radiant as the moon, fell silent."

13. "A shower of flowers, accompanied by the praises of Siddhas, fell from the heavens like a canopy of blossoms."

14. "The air was filled with the humming of bees resting in Mandara flowers, and the sweet fragrance enchanted the hearts of all."

Summary of the Teachings

These verses from the Yoga Vasishta describe a profound moment where Prince Rama, with his insightful and dispassionate words, captivates an assembly of diverse beings, including Sages, kings, citizens, and even animals and celestial entities. The teachings embedded in these verses highlight the power of wisdom and spiritual discourse to transcend worldly attachments and evoke universal awe. Rama’s words are portrayed as a transformative force, capable of dispelling mental delusion and fostering a state of inner clarity and joy. This reflects the core Yogic principle that true understanding arises from detachment (vairagya) and insight into the impermanent nature of worldly existence.

The vivid imagery of the assembly—comprising humans, animals, and celestial beings—underscores the universal appeal and impact of Rama’s speech. 

The attentive silence of all, from Sages like Vasishta to caged birds and motionless deer, illustrates the magnetic quality of Spiritual Truth, which resonates across all levels of existence. This suggests that the Wisdom Rama imparts is not limited to human intellect but touches the Essence of all creation, aligning with the Yoga Vasishta’s emphasis on the Unity of Consciousness and the interconnectedness of all Beings.

Rama’s discourse, described as adorned with wondrous meanings, reflects the philosophical depth of the Yoga Vasishta, which seeks to guide the seeker toward liberation (moksha) through Self-Inquiry and the Realization of the Self. The reference to dispassion (vairagya) and the purification of worldly desires points to the text’s teaching that Realization is attained by relinquishing attachment to transient phenomena. The metaphor of waves on an ocean of nectar suggests a temporary but profound experience of Bliss and clarity, hinting at the potential for enlightenment when the mind is freed from delusion.

The celestial response, with flowers raining from the heavens and the hum of bees in fragrant Mandara blossoms, symbolizes Divine approval and the harmony of the Cosmos with Rama’s teachings. This imagery reinforces the idea that True Wisdom aligns with the natural order and evokes a response from the Universe itself. It reflects the Yoga Vasishta’s view that the pursuit of Truth elevates the individual and harmonizes their existence with the Cosmic Reality, creating a ripple effect of inspiration and reverence.

In essence, these verses encapsulate the transformative power of Spiritual Wisdom as exemplified by Rama’s words. They emphasize the importance of introspection, detachment, and the pursuit of Higher Knowledge to overcome the illusions of the mind. The universal attentiveness to Rama’s speech highlights the timeless and all-encompassing nature of these teachings, which guide individuals toward Realization by fostering an understanding of the Eternal Self beyond the ephemeral world.

Chapter 1.31, Verses 19–27

Yoga Vashishtha 1.31.19–27

(Despair and disillusionment with worldly existence)

श्रीराम उवाच ।

यथा जानासि भगवंस्तथा मोहनिवृत्तये।

ब्रूहि मे साधवो येन नूनं निर्दुःखतां गताः ॥ १९ ॥

अथवा तादृशी युक्तिर्यदि ब्रह्मन्न विद्यते।

न वक्ति मम वा कश्चिद्विद्यमानामपि स्फुटम् ॥ २० ॥

स्वयं चैव न चाप्नोमि तां विश्रान्तिमनुत्तमाम् ।

तदहं त्यक्तसर्वेहो निरहंकारतां गतः ॥ २१ ॥

न भोक्ष्ये न पिबाम्यम्बु नाहं परिदधेऽम्बरम् ।

करोमि नाहं व्यापारं स्नानदानाशनादिकम् ॥ २२ ॥

न च तिष्ठामि कार्येषु संपत्स्वापद्दशासु च ।

न किंचिदपि वाञ्छामि देहत्यागादृते मुने ॥ २३ ॥

केवलं विगताशङ्को निर्ममो गतमत्सरः।

मौन एवेह तिष्ठामि लिपिकर्मस्विवार्पितः ॥ २४ ॥

अथ क्रमेण संत्यज्य प्रश्वासोच्छ्वाससंविदः ।

संनिवेशं त्यजामीममनर्थं देहनामकम् ॥ २५ ॥

नाहमस्य न मे नान्यः शाम्याम्यस्नेहदीपवत् ।

सर्वमेव परित्यज्य त्यजामीदं कलेवरम् ॥ २६ ॥

श्रीवाल्मीकिरुवाच ।

इत्युक्तवानमलशीतकराभिरामो रामो महत्तरविचारविकासिचेताः ।

तूष्णीं बभूव पुरतो महतां घनानां केकारवं श्रमवशादिव नीलकण्ठः ॥ २७॥

Sri Rama said: 

Verse 1.31.19: "O Bhagavan, please explain to me, as you know, the means by which the virtuous have surely attained a state free from suffering, so that my delusion may be dispelled."

Verse 1.31.20: "Or, O Brahman, if such a method does not exist, or if no one clearly explains it to me even though it exists, then I am at a loss."

Verse 1.31.21: "I myself am unable to attain that Supreme tranquility. Therefore, having abandoned all desires and having become free from ego, I am in this State."

Verse 1.31.22: "I will not eat, I will not drink water, I will not wear clothes, nor will I engage in activities such as bathing, giving, or eating."

Verse 1.31.23: "I do not involve myself in tasks, whether in times of prosperity or adversity. O Sage, I desire nothing except the abandonment of this body."

Verse 1.31.24: "Free from fear, attachment, and envy, I remain here in Silence, as if dedicated to the duties of a scribe."

Verse 1.31.25: "Gradually, I will abandon the awareness of inhalation and exhalation and relinquish this meaningless thing called the body."

Verse 1.31.26: "I am not this body, nor does it belong to me, nor is there another. Like a lamp without oil, I shall subside, abandoning everything, including this body."

Sri Valmiki said:

Verse 1.31.27:  "Having spoken thus, Rama, radiant as the pure, cool rays of the moon and with a mind expanded by profound contemplation, fell silent before the assembly of great sages, like a peacock exhausted by its own cries."

Summary of the Teachings:

In these verses from the Yoga Vasishta, Sri Rama expresses a deep existential crisis, seeking liberation from delusion and suffering. He appeals to the Sage Vasishta, addressing him as Bhagavan, to reveal the path taken by the virtuous to attain a state of freedom from pain. Rama’s plea reflects a yearning for spiritual clarity and a method to transcend the confusion and dissatisfaction that plague his mind. This opening sets the stage for the teachings that follow, emphasizing the importance of guidance from a Realized Teacher to overcome ignorance and attain Peace.

Rama’s subsequent statements reveal his despair and disillusionment with worldly existence. He questions whether a clear path to Realization even exists, expressing frustration that no one has provided him with a definitive solution. This highlights a universal human experience—the struggle to find meaning and tranquility amidst life’s uncertainties. Rama’s acknowledgment that he cannot attain Supreme Tranquility on his own underscores the necessity of Wisdom and guidance, while his renunciation of ego and desires signifies the beginning of his detachment from worldly attachments.

In verses 22 to 24, Rama articulates a radical rejection of physical and social engagement. He declares his intention to abstain from basic activities like eating, drinking, or dressing, and to withdraw from all worldly responsibilities, whether in times of joy or hardship. His sole desire is to abandon the body, which he views as a source of suffering. This extreme detachment reflects a profound disillusionment with the material world and a shift toward inner contemplation. By remaining silent and free from fear, attachment, and envy, Rama embodies the qualities of a seeker striving for liberation, aligning with the yogic ideal of renouncing ego-driven actions.

The final verses (25–26) deepen Rama’s resolve to transcend the physical body and its associated limitations. He plans to let go of even the awareness of breathing, viewing the body as a meaningless construct. His assertion that he is neither the body nor its owner, and his comparison of himself to a lamp extinguishing without oil, conveys a powerful metaphor for liberation—dissolving the sense of self to merge with the Infinite. This reflects the core Advaita Vedanta principle of the Yoga Vasishta, which teaches that the identification with the body and ego is the root of suffering, and liberation lies in realizing one’s True Nature as Pure Consciousness.

The concluding verse, narrated by  the scribe Sage Valmiki, paints a vivid picture of Rama’s state after this intense discourse. His silence, likened to a peacock exhausted by its cries, symbolizes a mind that has poured out its turmoil and now rests in contemplation. The imagery of the moon’s cool rays suggests purity and clarity in Rama’s thoughts, while his profound reflection indicates a transformative inner journey. 

These verses collectively underscore the Yoga Vasishta’s central teaching: Realization is achieved through Self-Inquiry, detachment from the ego and body, and Realization of the non-dual Self, guided by the Wisdom of a Realized Teacher.

Chapter 1.31, Verses 10–18

Yoga Vashishtha 1.31.10–18

(Mind’s liberation from its afflictions is central to spiritual progress)

श्रीराम उवाच ।

अपमृष्टमलोदेति क्षालनेनामृतद्युतिः।

मनश्चन्द्रमसः केन तेन कामकलङ्कितात् ॥ १० ॥

दृष्टसंसारगतिना दृष्टादृष्टविनाशिना ।

केनेव व्यवहर्तव्यं संसारवनवीथिषु ॥ ११॥

रागद्वेषमहारोगा भोगपूगा विभूतयः ।

कथं जन्तुं न बाधन्ते संसारार्णवचारिणम् ॥ १२ ॥

कथं च धीरवर्याग्नौ पततापि न दह्यते।

पावके पारदेनेव रसेन रसशालिना ॥ १३॥

यस्मात्किल जगत्यस्मिन्व्यवहारक्रिया विना ।

न स्थितिः संभवत्यब्धौ पतितस्याजला यथा ॥ १४ ॥

रागद्वेषविनिर्मुक्ता सुखदुःखविवर्जिता ।

कृशानोर्दाहहीनेव शिखा नास्तीह सत्क्रिया ॥ १५ ॥

मनोमननशालिन्याः सत्ताया भुवनत्रये ।

क्षयो युक्तिं विना नास्ति ब्रूत तामलमुत्तमाम् ॥ १६ ॥

व्यवहारवतो युक्त्या दुःखं नायाति मे यया ।

अथवा व्यवहारस्य ब्रूत तां युक्तिमुत्तमाम् ॥ १७ ॥

तत्कथं केन वा किं वा कृतमुत्तमचेतसा।

पूर्वं येनैति विश्रामं परमं पावनं मनः ॥ १८ ॥

Sri Rama said: 

10. "Just as a gem shines with ambrosial radiance when its impurities are washed away, by what means can the mind, tainted by the blemish of desire, be purified?"

11. "Having seen the course of worldly existence and the destruction of both the seen and unseen, how should one conduct oneself in the pathways of this worldly forest?

12. "How is it that the great diseases of attachment and aversion, and the enjoyments that bring suffering, do not afflict a being navigating the ocean of worldly existence?"

13. "How does the wise one, even when falling into the fire, remain unburned, like mercury in a flame, untouched by the fire due to its inherent nature?"

14. "Since, in this world, without engaging in action, existence is not possible—like a person fallen into the ocean without water—how can one live?"

15. "Free from attachment and aversion, devoid of pleasure and pain, like a flame without heat, is there no such thing as virtuous action here?"

16. "In the three worlds, the mind, immersed in its own contemplation, cannot be subdued without proper reasoning—tell me that Supreme method clearly."

17. "By what reasoning does one who engages in worldly actions avoid suffering, or else, tell me the Supreme method for dealing with worldly conduct?"

18. "How, by what means, or through what actions performed with a noble mind, does the mind attain Supreme, Pure tranquility as it did before?"

Summary of the Teachings

In these verses from the Yoga Vasishta, Sri Rama poses profound questions to the sage Vasishta, reflecting his deep inquiry into the nature of the mind, worldly existence, and the path to Realization. The verses capture Rama’s existential concerns about how to live wisely in a world filled with impermanence, desire, and suffering. Each question builds upon the previous one, revealing a systematic exploration of spiritual practice and philosophical understanding. The overarching theme is the purification of the mind and the attainment of Inner Peace through discernment, detachment, and proper conduct in the face of worldly challenges.

The first verse (1.31.10) uses the metaphor of a gem cleansed of impurities to describe the mind’s potential for purity. Rama asks how the mind, clouded by desires, can be purified to reveal its innate clarity. This sets the stage for the subsequent verses, emphasizing that the mind’s liberation from its afflictions is central to spiritual progress. 

The question reflects the yogic understanding that desires (kama) obscure the mind’s natural luminosity, and only through specific practices or wisdom can this clarity be restored.

In verses 1.31.11 to 1.31.13, Rama grapples with the transient and destructive nature of worldly existence. He observes that everything in the world—both visible and invisible—is subject to decay, yet one must still navigate the “forest” of samsara (worldly life). He questions how one can act in the world without being consumed by attachment, aversion, or the suffering that accompanies sensory pleasures. The metaphor of a wise person remaining unburned in fire, like mercury, suggests the possibility of transcending worldly afflictions through a state of inner detachment or wisdom, which protects the individual from being “burned” by life’s challenges.

Verses 1.31.14 to 1.31.16 address the necessity of action in the world and the paradox of performing actions without being bound by their consequences. 

Rama acknowledges that action is inevitable for existence, much like water is essential for someone in an ocean. However, he seeks a way to act without being entangled in attachment, aversion, pleasure, or pain. He further inquires about the “Supreme method” to subdue the mind, which incessantly generates thoughts and desires. This reflects the Advaita Vedanta principle of performing actions selflessly, with a mind free from egoistic motives, to avoid the cycle of suffering.

Finally, verses 1.31.17 to 1.31.18 culminate in Rama’s quest for a practical and philosophical approach to achieve mental tranquility. He seeks a method or reasoning (yukti) that allows one to engage in worldly duties without incurring suffering, or alternatively, a way to transcend the need for such engagement altogether. The emphasis on a “noble mind” and “Supreme tranquility” points to the Ultimate Goal of Self-Realization, where the mind rests in its Pure, undisturbed State. These verses collectively underscore the Yoga Vasishta’s teachings on cultivating wisdom, detachment, and disciplined action to attain Realization while living in the world.

Chapter 1.31, Verses 1–9

Yoga Vashishtha 1.31.1–9

(Transient and fragile nature of human life)

श्रीराम उवाच ।

प्रोच्चवृक्षचलत्पत्रलम्बाम्बुलव भङ्गुरे ।

आयुषीशानशीतांशुकलामृदुनि देहके ॥ १ ॥

केदारविरटद्भेककण्ठत्वक्कोण भङ्गुरे।

वागुरावलये जन्तोः सुहृत्सुजनसंगमे ॥ २॥

वासनावातवलिते कदाशातडिति स्फुटे।

मोहोग्रमिहिकामेघे घनं स्फूर्जति गर्जति ॥ ३ ॥

नृत्यत्युत्ताण्डवं चण्डे लोले लोभकलापिनि ।

सुविकासिनि सास्फोटे ह्यनर्थकुटजद्रुमे ॥ ४ ॥

क्रूरे कृतान्तमार्जारे सर्वभूताखुहारिणि।

अश्रान्तस्यन्दसंचारे कुतोऽप्युपरिपातिनि ॥ ५ ॥

क उपायो गतिः का वा का चिन्ता कः समाश्रयः ।

केनेयमशुभोदर्का न भवेज्जीविताटवी ॥ ६ ॥

न तदस्ति पृथिव्यां वा दिवि देवेषु वा क्वचित् ।

सुधियस्तुच्छमप्येतद्यन्नयन्ति न रम्यताम् ॥ ७ ॥

अयं हि दग्धसंसारो नीरन्ध्रकलनाकुलः ।

कथं सुस्वादुतामेति नीरसो मूढतां विना ॥ ८ ॥

आशाप्रतिविपाकेन क्षीरस्नानेन रम्यताम्।

उपैति पुष्पशुभ्रेण मधुनेव वसुंधरा ॥ ९॥

Sri Rama said: 

1. "Life is as fleeting as a drop of water hanging from the trembling leaf of a tall tree, as delicate as a soft ray of moonlight in the body."

2. "It is as fragile as the throat of a frog in a dried-up field, caught in the net of associations with friends and good people."

3. "Swept away by the wind of desires, struck by the lightning of evil tendencies, it thunders and roars in the dense cloud of delusion and dense mist."

4. "It dances a fierce dance, swaying with the peacock of greed, blooming in the explosive and harmful kadamba tree of troubles."

5. "In the cruel cat of death, which preys on all beings like mice, it flows ceaselessly, falling from some unknown height."

6. "What is the means, what is the path, what is the concern, or what is the refuge? How can this inauspicious forest of life not come to be?"

7. "There is nothing on earth or in the heavens among the gods, however small, that the wise do not consider utterly insignificant and unpleasing."

8. "This burnt-up world, filled with endless troubles, how can it become sweet without the foolishness of ignorance?"

9. "Through the fulfillment of hopes and bathing in the milk of purity, the earth becomes as delightful as a flower adorned with sweet nectar."

Summary of the Teachings:

In these verses from the Yoga Vasishta, Sri Rama reflects on the transient and fragile nature of human life, using vivid metaphors to convey its impermanence and vulnerability. 

He compares life to a trembling water droplet on a leaf, a frog’s delicate throat, and a body as soft as moonlight, emphasizing its fleeting and delicate quality. These images highlight the precariousness of existence, suggesting that life is easily disrupted by external forces and internal desires. Rama’s contemplation sets the stage for a deeper inquiry into the nature of existence, urging the listener to recognize the impermanence that permeates worldly life.

The verses further explore the role of desires and delusions in perpetuating suffering. Rama describes life as being swept by the winds of desires, struck by the lightning of harmful tendencies, and clouded by delusion, which creates a tumultuous and noisy existence. The imagery of a fierce dance driven by greed and the harmful bloom of troubles underscores how attachment and ignorance entangle individuals in a cycle of pain. This teaching aligns with the broader philosophical framework of the Yoga Vasishta, which emphasizes that the mind, clouded by desires and misconceptions, is the root cause of suffering.

Rama also introduces the notion of death as an ever-present force, likening it to a cruel cat preying on all beings. This metaphor reinforces the inevitability of mortality and the relentless flow of life toward its end, originating from an unknown source. The verse suggests a sense of existential unease, as life appears to be an uncontrollable stream leading to an uncertain fate. This perspective encourages detachment from worldly attachments, as they are ultimately subject to decay and destruction, a core theme in the text’s non-dualistic philosophy.

In his existential questioning, Rama asks what means, path, or refuge can prevent life from becoming an inauspicious forest of suffering. This rhetorical inquiry reflects a search for liberation from the cycle of birth and death, pointing toward the need for wisdom and discernment. The subsequent verse reinforces this by stating that the wise see all worldly phenomena, whether on earth or in the heavens, as insignificant and devoid of lasting joy. This teaching underscores the importance of cultivating a higher understanding that transcends attachment to transient pleasures, aligning with the text’s emphasis on Self-Realization and detachment.

Finally, the verses offer a glimpse of hope, suggesting that life can become delightful through the fulfillment of pure aspirations and the cultivation of Purity, likened to bathing in milk or a flower adorned with nectar. This positive note indicates that while life is inherently fraught with challenges, spiritual clarity and alignment with truth can transform one’s experience of the world. The teachings collectively urge the seeker to move beyond ignorance and attachment, embracing Wisdom to find Realization and true contentment amidst the impermanent nature of existence.

Chapter 1.30, Verses 20–27

Yoga Vashishtha 1.30.20–27

(Navigating the complexities of life and attain Inner Peace)

श्रीराम उवाच।

किं तस्यादुचितं श्रेयः किं तत्स्यादुचितं फलम् ।

वर्तितव्यं च संसारे कथं नामासमञ्जसे ॥ २० ॥

तत्त्वं कथय मे किंचिद्येनास्य जगतः प्रभो।

वेद्मि पूर्वापरं धातुश्चेष्टितस्यानवस्थितेः ॥ २१ ॥

हृदयाकाशशशिनश्चेतसो  मलमार्जनम्।

यथा मे जायते ब्रह्मंस्तथा निर्विघ्नमाचर ॥ २२ ॥

किमिह स्यादुपादेयं किंवा हेयमथेतरत् ।

कथं विश्रान्तिमायातु चेतश्चपलमद्रिवत् ॥ २३ ॥

केन पावनमन्त्रेण दुःसंसृतिविषूचिका।

शाम्यतीयमनायासमायासशत कारिणी ॥ २४ ॥

कथं शीतलतामन्तरानन्दतरुमञ्जरीम् ।

पूर्णचन्द्र इवाक्षीणां भृशमासादयाम्यहम् ॥ २५ ॥

प्राप्यान्तः पूर्णतां पूर्णो न शोचामि यथा पुनः ।

सन्तो भवन्तस्तत्त्वज्ञास्तथेहोपदिशन्तु माम् ॥ २६ ॥

अनुत्तमानन्दपदप्रधानविश्रान्तिरिक्तं सततं महात्मन् ।

कदर्थयन्तीह भृशं विकल्पाः श्वानो वने देहमिवाल्पजीवम् ॥ २७ ॥

Sri Rama said: 

Verse 1.30.20: "What is the most suitable good for a person, and what is the appropriate fruit of that good? How should one conduct oneself in this world, which is full of inconsistencies?"

Verse 1.30.21: "O Lord, please explain something by which I may understand the Reality of this world, its past and future, and the nature of its restless activities."

Verse 1.30.22: "O Brahman, guide me so that my mind, like the moon in the sky of my heart, may be cleansed of impurities and attain purity without obstacles."

Verse 1.30.23: "What should be accepted here, what should be rejected, or what is neutral? How can my restless mind, unsteady like a mountain stream, find tranquility?"

Verse 1.30.24: "By what sacred means can the poisonous affliction of this painful worldly existence, which causes endless troubles, be effortlessly calmed?"

Verse 1.30.25: "How can I attain the coolness of the blossoming tree of Inner Bliss, like the full moon that never wanes, with great intensity?"

Verse 1.30.26: "O Knower of Truth, please instruct me so that, having attained inner fulfillment and becoming complete, I no longer grieve."

Verse 1.30.27: "O Great Soul, endless mental fluctuations torment me like dogs tearing at a small creature in the forest. Teach me how to find Supreme Peace, free from all else."

Summary of the Teachings:

In these verses from the Yoga Vasishta, Sri Rama, in a state of existential inquiry, poses profound questions to the Sage Vasishta, seeking guidance on how to navigate the complexities of life and attain Inner Peace. The verses reflect Rama’s deep yearning for wisdom to understand the nature of the world, the mind, and the path to Realization. His questions are not merely intellectual but arise from a sincere desire to transcend the restlessness and suffering inherent in worldly existence. This section highlights the human condition’s struggle with impermanence, confusion, and the search for lasting fulfillment, setting the stage for Vasishta’s forthcoming teachings on Self-Realization. 

The first two verses (1.30.20–21) reveal Rama’s quest for clarity about the highest good and the purpose of life. He asks what actions lead to true welfare and how to live meaningfully in a world marked by contradictions. His inquiry extends to understanding the essence of the world—its origins, future, and the restless activities that define it. This reflects a universal human concern: the desire to find purpose and coherence in a seemingly chaotic existence. Rama’s questions underscore the importance of discerning right action and understanding the metaphysical truth behind the world’s apparent flux.

In verses 1.30.22–23, Rama shifts focus to the purification of the mind, likening it to a moon in the sky of his heart that needs cleansing from impurities. He recognizes the mind’s restless nature, comparing it to an unsteady mountain stream, and seeks a way to calm it. These verses emphasize the centrality of mental discipline in spiritual practice, highlighting the need to discern what to accept (virtuous qualities), reject (negative tendencies), or remain neutral toward (transient phenomena). Rama’s plea for guidance reflects the yogic principle that a calm and pure mind is essential for spiritual progress.

Verses 1.30.24–25 deepen Rama’s inquiry into overcoming the suffering of samsara (worldly existence), which he describes as a poisonous affliction causing endless troubles. He seeks a sacred method to effortlessly pacify this pain and attain a state of inner coolness and Bliss, likened to a blossoming tree or an eternal full moon. These metaphors evoke a state of unshakable Joy and completeness, pointing to the Ultimate Goal of Self-Realization. Rama’s vivid imagery underscores the contrast between the turmoil of worldly life and the serene fulfillment of Spiritual Awakening. 

The final two verses (1.30.26–27) express Rama’s longing for lasting fulfillment and liberation from mental disturbances, which he compares to wild dogs tormenting a small creature. He appeals to the Wise Sages to guide him toward Supreme Peace, free from the fluctuations of the mind. These verses encapsulate the essence of the Yoga Vasishta’s teachings: the pursuit of Self-Knowledge to transcend the ego’s limitations and attain a state of inner wholeness. Rama’s questions set the foundation for Vasishta’s later exposition on non-duality, the illusory nature of the world, and the path to Realization through understanding the True Self.

Chapter 1.30, Verses 10–19

Yoga Vashishtha 1.30.10–19

(Restless nature of the mind and its constant wandering through desires and experiences)

श्रीराम उवाच।

चेतश्चञ्चलमाभोगि भुवनान्तर्विहारि च।

न संभ्रमं जहातीदं स्वविमानमिवामराः ॥ १० ॥

अतोऽतुच्छमनायासमनुपाधि गतभ्रमम्।

किं तत्स्थितिपदं साधो यत्र शोको न विद्यते ॥ ११ ॥

सर्वारम्भसमारूढाः सुजना जनकादयः ।

व्यवहारपरा एव कथमुत्तमतां गताः ॥ १२ ॥

लग्नेनापि किलाङ्गेषु बहुधा बहुमानद ।

कथं संसारपङ्केन पुमानिह न लिप्यते ॥ १३ ॥

कां दृष्टिं समुपाश्रित्य भवन्तो वीतकल्मषाः ।

महान्तो विचरन्तीह जीवन्मुक्ता महाशयाः ॥ १४ ॥

लोभयन्तो भयायैव विषयाभोगभोगिनः।

भङ्गुराकारविभवाः कथमायान्ति भव्यताम् ॥ १५ ॥

मोहमातङ्गमृदिता कलङ्ककलितान्तरा ।

परं प्रसादमायाति शेमुषीसरसी कथम् ॥ १६ ॥

संसार एव निवहे जनो व्यवहरन्नपि ।

न बन्धं कथमाप्नोति पद्मपत्रे पयो यथा ॥ १७ ॥

आत्मवत्तृणवच्चेदं सकलं कलयञ्जनः ।

कथमुत्तमतामेति मनोमन्मथमस्पृशन् ॥ १८ ॥

कं महापुरुषं पारमुपायातं महोदधेः ।

आचारेणानुसंस्मृत्य जनो याति न दुःखिताम् ॥ १९ ॥

Sriram said:

Verse 10: "O Sage, the mind is ever restless, wandering freely across worlds, indulging in endless experiences. Yet, like the celestial beings who do not abandon their aerial chariots, it clings to its turbulence."

Verse 11: "Therefore, tell me, what is that Supreme State —free of triviality, effortlessness, devoid of delusion and all adjuncts—where sorrow cannot exist?"

Verse 12: "Great souls like King Janaka engaged fully in worldly duties and responsibilities. How did they attain the Highest State while remaining so involved?"

Verse 13: "Even when one's limbs are engaged in manifold worldly acts and held in esteem by others, how does a person remain unsullied by the mire of samsāra?"

Verse 14: "By relying on what kind of Inner Vision or discernment do great sages —liberated while still alive—move about in this world, free from impurities?"

Verse 15: "Sensory enjoyments tempt and threaten with fear, yet they are unstable and perishable. How then can one who indulges in them ever attain spiritual greatness?"

Verse 16: "The intellect, sullied by the stain of delusion and crushed by the elephant of ignorance—how does it ever become serene and luminous?"

Verse 17: "How can one live and act fully in the world, amidst all its concerns, and still avoid bondage—just as water does not cling to a lotus leaf?"

Verse 18: "How does one attain the Highest Spiritual State —regarding all things as the Self or as insignificant as grass—while remaining untouched by the mind’s passions?"

Verse 19: "By recalling the conduct and example of a Realized Being who has crossed the vast ocean of existence, how does a person avoid sorrow and suffering?"

Summary of the Teachings:

These verses reflect a series of questions posed by Śrī Rāma to Sage Vasiṣṭha, rooted in deep philosophical inquiry. Rāma observes the restless nature of the mind and its constant wandering through desires and experiences. Despite this unrest, he yearns to understand the nature of a state of peace and liberation—a condition that is utterly free from sorrow, delusion, effort, and dependency. The essential question is: what is that state of being where no grief touches the heart?

He raises the paradox of the great sages and kings like Janaka, who were fully immersed in worldly duties and yet attained spiritual perfection. Rāma wants to know how such people could remain untouched by the mire of worldly attachment while actively engaging in life. This highlights a central theme of Yoga Vāsiṣṭha—that liberation is not necessarily about renouncing external life but about renouncing inner delusion and bondage.

Rāma then turns his focus to the inner faculties: the intellect (śemuṣī), discernment, and vision. He is curious about how they transform from being clouded and deluded to attaining Purity and Serenity. He asks how the soul, surrounded by unstable pleasures and dangers, can rise to greatness without being entangled in fear or desire. This reinforces the text's core concern with inner detachment rather than external renunciation.

The analogy of the lotus leaf and water is central here: just as water touches but does not stick to the lotus leaf, so too can one live in the world and remain unbound. The ideal is not to escape life, but to live it with a Consciousness so refined and unattached that nothing clings. This aligns with the doctrine of jīvanmukti—liberation while living—which Yoga Vāsiṣṭha promotes as its Highest Goal.

Finally, Rāma seeks practical guidance by turning to the role of exemplars— Realized Beings who have reached the shore of the vast ocean of Existence. He wonders how remembering their conduct and walking in their footsteps can help others transcend sorrow. This shows the importance of the Guru, of Spiritual Remembrance, and of modeling one’s life on the Wise. It reinforces the idea that Spiritual Realization is attainable not by escaping life, but by transforming our vision within it.