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.
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