Chapter 2.13, Verses 42–49

Yoga Vashishtha 2.13.42–49

(Mastering the mind to attain an Infinite, Blissful Union with the Self)

श्रीवसिष्ठ उवाच ।

सुखसेव्यासनस्थेन तद्विचारयता स्वयम्।

न शोच्यते पदं प्राप्य न स भूयो हि जायते ॥ ४२ ॥

तत्समस्तसुखासारसीमान्तं साधवो विदुः ।

तदनुत्तमनिष्पन्दं परमाहू रसायनम् ॥ ४३ ॥

क्षयित्वात्सर्वभावानां स्वर्गमानुष्ययोर्द्वयोः ।

सुखं नास्त्येव सलिलं मृगतृष्णास्विवैतयोः ॥ ४४ ॥

अतो मनोजयश्चिन्त्यः शमसंतोषसाधनः।

अनन्तसमसंयोगस्तस्मादानन्द आप्यते ॥ ४५ ॥

तिष्ठता गच्छता चैव पतता भ्रमता तथा।

रक्षसा दानवेनापि देवेन पुरुषेण वा ॥ ४६ ॥

मनः प्रशमनोद्भूत्तं तत्प्राप्यं परमं सुखम्।

विकासिशमपुष्पस्य विवेकोच्चतरोः फलम् ॥ ४७ ॥

व्यवहारपरेणापि कार्यवृन्दमविन्दता।

भानुनेवाम्बरस्थेन नोज्झ्यते न च वाञ्छयते ॥ ४८ ॥

मनःप्रशान्तमत्यच्छं विश्रान्तं विगतभ्रमम्।

अनीहं विगताभीष्टं नाभिवाञ्छति नोज्झति ॥ ४९ ॥

Maharishi Vashishta said:

2.13.42: By sitting comfortably and reflecting on it oneself, one reaches a State beyond sorrow and is not born again.

2.13.43: The Wise know it as the Essence of all happiness, the Supreme boundary, the Ultimate Stillness, and call it the greatest elixir.

2.13.44: Due to the impermanence of all things in both heaven and human realms, there is no true happiness, like water in a mirage.

2.13.45: Therefore, one should strive to conquer the mind, which leads to Peace and contentment, attaining endless Bliss through this union.

2.13.46: Whether standing, walking, falling, wandering, or being a demon, devil, god, or human, one should aim for mental tranquility.

2.13.47: The Supreme happiness arises from calming the mind, the fruit of the lofty tree of discernment blossoming with Peace.

2.13.48: Even while engaged in worldly duties and performing numerous tasks, one remains unattached and desireless, like the sun in the sky.

2.13.49: A tranquil, clear, rested, and delusion-free mind, free from desires and aversions, neither craves nor rejects anything.

Summary of Teachings:

The verses from Yoga Vasishta 2.13.42–2.13.49, as spoken by Sage Vasishta, emphasize the path to Realization through self-reflection and mental discipline. The teachings begin by highlighting the importance of introspective contemplation while in a state of physical and mental ease. Such practice leads to a State beyond sorrow, where one transcends the cycle of birth and death. This underscores the transformative power of Self-Inquiry, which aligns the individual with a Higher State of Consciousness, free from worldly suffering.

The text describes this State as the Essence of True Happiness, characterized by Ultimate Stillness and Purity. The Wise recognize it as the pinnacle of spiritual achievement, an "elixir" that surpasses transient pleasures. This State is not merely an absence of pain but a profound, Unchanging Bliss that arises from Realizing the impermanent nature of all worldly experiences. The verses stress that true happiness is not found in fleeting pleasures, whether in heavenly or human realms, which are likened to illusory water in a mirage.

Central to these teachings is the conquest of the mind, presented as the key to achieving peace and contentment. By mastering the mind, one attains an Infinite, Blissful Union with the Self, untainted by external circumstances. This mental discipline is universal, applicable to all beings—whether human, Divine, or demonic—and in all states of existence, such as standing, walking, or wandering. The emphasis on mental tranquility as a constant practice highlights its accessibility and relevance across diverse conditions of life.

The outcome of this mental mastery is described as the "fruit" of discernment, a state of supreme happiness marked by Inner Peace and freedom from delusion. This State allows one to engage in worldly duties without attachment, much like the sun that shines impartially without clinging to or rejecting anything. The teachings suggest that such a mind, free from desires and aversions, remains clear, rested, and undisturbed, embodying a natural detachment that neither craves nor rejects external objects.

In essence, these verses advocate a life of Inner Stillness and discernment, where the mind is tamed to transcend the illusions of temporary pleasures and pains. By cultivating a tranquil, desireless State, one achieves lasting Bliss and Realization, unaffected by the transient nature of existence. This path of mental discipline and Self-Awareness is presented as universal, practical, and attainable, offering a timeless guide to spiritual fulfillment.

Chapter 2.13, Verses 31–41

Yoga Vashishtha 2.13.31–41

(Rely on discernment, detach from worldly illusions, and focus on mastering the mind)

श्रीवसिष्ठ उवाच ।

विवेकं परमाश्रित्य वैराग्याभ्यासयोगतः।

संसारसरितं घोरामिमामापदमुत्तरेत् ॥ ३१ ॥

न स्वप्तव्यं च संसारमायास्विह विजानता ।

विषमूर्च्छनसंमोहदायिनीषु विवेकिना ॥ ३२ ॥

संसारमिममासाद्य यस्तिष्ठत्यवहेलया ।

ज्वलितस्य गृहस्योच्चैः शेते तार्णस्य संस्तरे ॥ ३३ ॥

यत्प्राप्य न निवर्तन्ते यदासाद्य न शोचति।

तत्पदं शेमुषीलभ्यमस्त्येवात्र न संशयः ॥ ३४ ॥

नास्ति चेत्तद्विचारेण दोषः को भवतां भवेत् ।

अस्ति चेत्तत्समुत्तीर्णा भविष्यथ भवार्णवात् ॥ ३५ ॥

प्रवृत्तिः पुरुषस्येह मोक्षोपायविचारणे ।

यदा भवत्याशु तदा मोक्षभागी स उच्यते ॥ ३६ ॥

अनपायि निराशङ्कं स्वास्थ्यं विगतविभ्रमम् ।

न विना केवलीभावाद्विद्यते भुवनत्रये ॥ ३७ ॥

तत्प्राप्तावुत्तमप्राप्तौ न क्लेश उपजायते।

न धनान्युपकुर्वन्ति न मित्राणि न बान्धवाः ॥ ३८ ॥

न हस्तपादचलनं न देशान्तरसंगमः ।

न कायक्लेशवैधुर्यं न तीर्थायतनाश्रयाः ॥ ३९ ॥

पुरुषार्थैकसाध्येन वासनैकार्थकर्मणा।

केवलं तन्मनोमात्रजयेनासाद्यते पदम् ॥ ४० ॥

विवेकमात्रसाध्यं तद्विचारैकान्तनिश्चयम् ।

त्यजता दुःखजालानि नरेणैतदवाप्यते ॥ ४१ ॥

Maharishi Vashishta said:

2.13.31: Relying on Supreme discernment and practicing detachment, one can cross over the dreadful river of worldly existence, fraught with dangers.

2.13.32: A Wise person, understanding the illusions of worldly existence, should not fall asleep in its delusions, which cause intoxication, fainting, and bewilderment.

2.13.33: One who remains careless after encountering this worldly existence is like someone sleeping on a bed of grass inside a burning house.

2.13.34: That State, once attained, from which there is no return and no sorrow, is indeed attainable by those who strive for it—there is no doubt about this.

2.13.35: If that State does not exist, what harm is there in inquiring into it? If it does exist, you will transcend the ocean of worldly existence.

2.13.36: When a person engages in contemplating the means to Realization, they quickly become worthy of attaining Realization.

2.13.37: Lasting, fearless, and delusion-free well-being is not found in the three worlds without attaining the State of Pure Consciousness.

2.13.38: In attaining that Supreme State, no effort is burdensome, nor do wealth, friends, or relatives contribute to it.

2.13.39: Neither the movement of hands and feet, nor traveling to distant lands, nor bodily austerities, nor reliance on sacred places can achieve it.

2.13.40: That State is attained solely through the conquest of the mind, with effort directed toward a single Purpose and actions aligned with Pure Intention.

2.13.41: That State, achievable through discernment alone and firm conviction through inquiry, is attained by a person who abandons the web of suffering.

Summary of Teachings:

The verses from Yoga Vasishta 2.13.31 to 2.13.41 emphasize the path to Realization through discernment (viveka), detachment (vairagya), and focused mental discipline. The text uses vivid metaphors, such as crossing a dangerous river or sleeping in a burning house, to illustrate the perils of worldly existence (samsara) and the urgency of awakening from its illusions. These verses underscore that samsara is fraught with delusion and suffering, and only through Conscious Awareness and discernment can one transcend its traps. The teachings caution against complacency, urging individuals to actively pursue Realization rather than passively succumbing to worldly distractions.

The path to Realization, as described, is not dependent on external factors such as wealth, relationships, physical efforts, or pilgrimages. Instead, it hinges on an internal transformation achieved through conquering the mind. The text highlights that true well-being—free from fear, delusion, and impermanence—exists only in the state of Pure Consciousness (kevalibhava). This State is attainable, and the verses encourage persistent inquiry into its nature, asserting that such contemplation is inherently valuable, whether or not the Ultimate Truth is immediately Realized.

The teachings stress the importance of single-pointed focus and purposeful action aligned with the Goal of Realization. External rituals, physical austerities, or reliance on sacred places are deemed insufficient for attaining this Supreme State. The mind, as the root of both bondage and Realization, must be disciplined through discernment and resolute conviction. This mental conquest is described as the sole means to transcend suffering, emphasizing self-effort (purushartha) as the key to spiritual success.

The verses also address skepticism about the existence of a Realized State, suggesting that inquiry itself is harmless and potentially transformative. If such a State exists, pursuing it leads to freedom from the cycle of birth and death; if it does not, no harm is done by the effort. This pragmatic approach encourages individuals to engage in philosophical and spiritual inquiry without fear of failure, fostering a proactive attitude toward Self-Realization.

Overall, these verses present a profound call to Inner Awakening, urging individuals to rely on discernment, detach from worldly illusions, and focus on mastering the mind. The teachings reject external dependencies and emphasize that Realization is an internal achievement, accessible through persistent effort and clear understanding. By abandoning the web of suffering through disciplined inquiry, one can attain a state of lasting peace and freedom, transcending the transient nature of worldly existence.

Chapter 2.13, Verses 21–30

Yoga Vashishtha 2.13.21–30

(Greatness of detached, Wise individuals capable of balancing worldly responsibilities with the pursuit of Realization)

श्रीवसिष्ठ उवाच ।

संसारदुःखमोक्षार्थे मादृशैः सह बन्धुभिः।

स्वरूपमात्मनो ज्ञात्वा गुरुशास्त्रप्रमाणतः ॥ २१ ॥

जीवन्मुक्ताश्चरन्तीह यथा हरिहरादयः ।

यथा ब्रह्मर्षयश्चान्ये तथा विहर राघव ॥ २२ ॥

अनन्तानीह दुःखानि सुखं तृणलवोपमम्।

नातः सुखेषु बध्नीयाद्दृष्टिं दुःखानुबन्धिषु ॥ २३ ॥

यदनन्तमनायासं तत्पदं सारसिद्धये ।

साधनीयं प्रयत्नेन पुरुषेण विजानता ॥ २४ ॥

त एव पुरुषार्थस्य भाजनं पुरुषोत्तमाः ।

अनुत्तमपदालम्बि मनो येषां गतज्वरम् ॥ २५ ॥

संभोगाशनमात्रेण राज्यादिषु सुखेषु ये ।

संतुष्टा दुष्टमनसो विद्धि तानन्धदर्दुरान् ॥ २६ ॥

ये शठेषु दुरन्तेषु दुष्कृतारम्भशालिषु।

द्विषत्सु मित्ररूपेषु भक्ता वै भोगभोगिषु ॥ २७ ॥

ते यान्ति दुर्गमाद्दुर्गं दुःखाद्दुःखं भयाद्भयम् ।

नरकान्नरकं मूढा मोहमन्थरबुद्धयः ॥ २८॥

परस्परविनाशोक्तेः श्रेयःस्थो न कदाचन।

सुखदुःखदशे राम तडित्प्रसरभङ्गुरे ॥ २९ ॥

ये विरक्ता महात्मानः सुविविक्ता भवादृशाः ।

पुरुषान्विद्धि तान्वन्द्यान्भोगमोक्षैकभाजनान् ॥ ३०॥

Maharishi Vashishta said:

2.13.21: For liberation from the suffering of worldly existence, one should, with the help of like-minded companions, Realize the True Nature of the Self through the guidance of a Guru and scriptural authority.

2.13.22: Just as Self-Realized Beings like Hari, Hara, and other great Sages roam freely in this world while living, so too, O Raghava, should you conduct yourself.

2.13.23: Endless are the sorrows in this world, while pleasures are fleeting like a blade of grass. Therefore, do not fix your gaze on pleasures that are bound to suffering.

2.13.24: That Infinite, effortless State, which leads to the Ultimate Truth, should be diligently pursued by a person of Wisdom with full effort.

2.13.25: Only those Supreme individuals whose minds are free from distress and anchored in the Highest State are fit to attain the True Purpose of human life.

2.13.26: Those who are satisfied merely with sensory pleasures like food or royal enjoyments, with corrupt minds, should be known as blind frogs.

2.13.27: Those who are devoted to deceitful, unending, and harmful pursuits, or to false friends who act like enemies, are engrossed in fleeting pleasures.

2.13.28: Such deluded individuals with sluggish intellects move from one difficulty to another, from sorrow to sorrow, from fear to fear, and from one hell to another.

2.13.29: Mutual destruction and fleeting states of pleasure and pain, O Rama, are as transient as a flash of lightning; they never lead to lasting well-being.

2.13.30: Those great souls, detached and Wise like you, O Rama, are to be revered as the ones worthy of both worldly enjoyments and liberation.

Summary of Teachings:

The verses from Yoga Vasishta 2.13.21–30, spoken by Sage Vasishta to Lord Rama, emphasize the path to Self-Realization and detachment from worldly pleasures. The teachings underscore the importance of understanding the True Nature of the Self (Atman) with the guidance of a Guru and authoritative scriptures. This Realization is essential for transcending the cycle of suffering inherent in worldly existence. Vasishta encourages Rama to emulate Realized Beings like Divine figures and Sages who live freely in the world, unattached yet engaged, as a model for spiritual conduct.

The transient nature of worldly pleasures is a central theme, with Vasishta comparing them to something as insignificant as a blade of grass, while sorrows are described as endless. This contrast serves to caution against attachment to fleeting joys, which inevitably lead to suffering. Instead, the pursuit of the Infinite, effortless State of Truth is advocated as the Ultimate Goal. This State, achieved through Wisdom and persistent effort, is presented as the essence of spiritual practice, guiding the seeker toward Realization.

Vasishta distinguishes between those who pursue True Spiritual Goals and those who are trapped in delusion. The former, described as Supreme individuals, are free from mental afflictions and anchored in the Highest State, making them worthy of attaining life’s Ultimate Purpose — Realization. In contrast, those who chase sensory pleasures or engage in deceitful and harmful actions are likened to blind frogs, ignorant and bound to a cycle of suffering. This comparison highlights the folly of prioritizing temporary gratification over lasting freedom.

The verses also critique those who, driven by delusion, remain attached to false friends or harmful pursuits, leading them from one form of suffering to another. Such individuals, with sluggish intellects, are trapped in a cycle of fear, pain, and spiritual degradation, moving from “hell to hell.” This vivid imagery underscores the consequences of Ignorance and the importance of discernment in choosing one’s actions and associations.

Finally, the teachings celebrate the greatness of detached, wise individuals like Rama, who are capable of balancing worldly responsibilities with the pursuit of Realization. These great souls are revered as worthy of both material enjoyments and Spiritual Freedom, embodying the ideal of living in the world while remaining unattached. The verses collectively guide the seeker toward Self-Realization, detachment, and the diligent pursuit of Truth, offering a roadmap to transcend the transient and attain the Eternal.

Chapter 2.13, Verses 11–20

Yoga Vashishtha 2.13.11–20

(Ignorance, a pervasive affliction that prevents equanimity and leads to a life of misery)

श्रीवसिष्ठ उवाच ।

स्वानुभूतेश्च शास्त्रस्य गुरोश्चैवैकवाक्यता ।

यस्याभ्यासेन तेनात्मा सन्ततेनावलोक्यते ॥ ११ ॥

अवहेलितशास्त्रार्थैरवज्ञातमहाजनैः ।

कष्टामप्यापदं प्राप्तो न मूढैः समतामियात् ॥ १२ ॥

न व्याधिर्न विषं नापत्तथा नाधिश्च भूतले ।

खेदाय स्वशरीरस्थं मौर्ख्यमेकं यथा नृणाम् ॥ १३ ॥

किंचित्संस्कृतबुद्धीनां श्रुतं शास्त्रमिदं यथा ।

मौर्ख्यापहं तथा शास्त्रमन्यदस्ति न किंचन ॥ १४ ॥

इदं श्राव्यं सुखकरं यथा दृष्टान्तसुन्दरम्।

अविरुद्धमशेषेण शास्त्रं वाक्यार्थबन्धुना ॥ १५ ॥

आपदो या दुरुत्तारा याश्च तुच्छाः कुयोनयः ।

तास्ता मौर्ख्यात्प्रसूयन्ते खदिरादिव कण्टकाः ॥ १६ ॥

वरं शरावहस्तस्य चाण्डालागारवीथिषु ।

भिक्षार्थमटनं राम न मौर्ख्यहतजीवितम् ॥ १७ ॥

वरं घोरान्धकूपेषु कोटरेष्वेव भूरुहाम्।

अन्धकीटत्वमेकान्ते न मौर्ख्यमतिदुःखदम् ॥ १८ ॥

इममालोकमासाद्य मोक्षोपायमयं जनः ।

अन्धतामेति न पुनः कश्चिन्मोहतमस्यपि ॥ १९ ॥

तावन्नयति संकोचं तृष्णा वै मानवाम्बुजम् ।

यावद्विवेकसूर्यस्य नोदिता विमला प्रभा ॥ २० ॥

Maharishi Vashishta said:

2.13.11: When one’s personal experience, the teachings of the scriptures, and the words of the Guru align, through practice, the Self is clearly perceived in its continuity.

2.13.12: One who disregards the meaning of the scriptures and ignores the Wise, even if facing great misfortune, does not attain the equanimity of the ignorant.

2.13.13: Neither disease, nor poison, nor calamity, nor poverty on this earth causes as much suffering to a person as the Ignorance residing within their own body.

2.13.14: Just as this scripture, when studied, purifies the intellect and removes Ignorance, there is no other scripture that accomplishes this to the same extent.

2.13.15: This scripture is pleasing to hear, adorned with beautiful examples, and entirely consistent, with its words and meanings harmoniously aligned.

2.13.16: All insurmountable calamities and trivial misfortunes arise from Ignorance, just as thorns sprout from the khadira tree.

2.13.17: O Rama, it is better to wander as a beggar with a bowl in hand through the streets of an outcast’s village than to live a life destroyed by Ignorance.

2.13.18: It is better to live as a blind insect in the dark hollows of trees or deep wells than to endure the extreme suffering caused by Ignorance.

2.13.19: Having encountered this illuminating path to Realization, no one falls back into the darkness of delusion, not even those trapped in the deepest Ignorance.

2.13.20: The lotus of human Consciousness remains contracted by desire until the pure radiance of the sun of discernment rises.

Summary of the Teachings:

The verses from Yoga Vasishta 2.13.11 to 2.13.20, spoken by Sage Vasishta to Rama, emphasize the critical role of Wisdom and scriptural study in overcoming Ignorance, which is portrayed as the root cause of human suffering. The alignment of personal experience, scriptural teachings, and the guidance of a Guru is highlighted as essential for Realizing the True Nature of the Self. This integrated approach fosters a continuous and clear perception of the Self, guiding the practitioner toward Realization. Ignorance, in contrast, is depicted as a pervasive affliction that prevents equanimity and leads to a life of misery, regardless of external circumstances.

Vasishta underscores the unparalleled value of the scriptures in purifying the intellect and dispelling ignorance. He compares the Yoga Vasishta to a unique tool for eradicating folly, noting its engaging and consistent teachings, enriched with relatable examples. The scripture is presented as a practical and harmonious guide that not only imparts Knowledge but also makes the pursuit of Wisdom accessible and appealing. This emphasis on the transformative power of scripture sets it apart as a vital resource for spiritual growth.

The verses vividly illustrate Ignorance as the source of all calamities, likening it to thorns sprouting from a tree. Ignorance is portrayed as more destructive than physical ailments, poisons, or poverty, as it resides within and perpetuates suffering. 

Vasishta stresses that external hardships pale in comparison to the internal torment caused by a lack of understanding, which distorts one’s perception of Reality and leads to endless cycles of misfortune.

To further emphasize the perils of Ignorance, Vasishta uses striking metaphors, suggesting that even a degrading existence as a beggar or a blind insect is preferable to a life marred by Ignorance. These comparisons highlight the depth of suffering Ignorance inflicts, portraying it as a state of profound disconnection from Truth and Realization. The teachings urge the seeker to prioritize Wisdom over worldly pursuits, as Ignorance traps one in a cycle of pain far worse than any external condition.

Finally, the verses offer hope by presenting the path to Realization as an illuminating force that dispels the darkness of delusion. The rise of discernment, likened to the sun’s pure radiance, liberates the human Consciousness from the grip of desire and Ignorance. By engaging with the teachings of the Yoga Vasishta, one can transcend delusion and attain freedom, ensuring that even those deeply entangled in Ignorance can find their way to Realization through the light of Wisdom.

Chapter 2.13, Verses 1–10

Chapter 2.13: Peace and Tranquility of Mind

Yoga Vashishtha 2.13.1–10

(Enlightened are those who live in harmony with the Self, free from the bindings of duality and ego)

श्रीवसिष्ठ उवाच ।

एतां दृष्टिमवष्टभ्य दृष्टात्मानः सुबुद्धयः।

विचरन्तीह संसारे महान्तोऽभ्युदिता इव ॥ १ ॥

न शोचन्ति न वाञ्छन्ति न याचन्ते शुभाशुभम् ।

सर्वमेव च कुर्वन्ति न कुर्वन्तीह किंचन ॥ २ ॥

स्वच्छमेवावतिष्ठन्ते स्वच्छं कुर्वन्ति यान्ति हि ।

हेयोपादेयतापक्षरहिताः स्वात्मनि स्थिताः ॥ ३ ॥

आयान्ति च न चायान्ति प्रयान्ति च न यान्ति च ।

कुर्वन्त्यपि न कुर्वन्ति न वदन्ति वदन्ति च ॥ ४ ॥

ये केचन समारम्भा याश्च काश्चन दृष्टयः ।

हेयोपादेयतस्तास्ताः क्षीयन्तेऽधिगते पदे ॥ ५ ॥

परित्यक्तसमस्तेहं मनोमधुरवृत्तिमत्।

सर्वतः सुखमभ्येति चन्द्रबिम्ब इव स्थितम् ॥ ६ ॥

अपि निर्मननारम्भमव्यस्ताखिलकौतुकम् ।

आत्मन्येव न मात्यन्तरिन्दाविव रसायनम् ॥ ७ ॥

न करोतीन्द्रजालानि नानुधावति वासनाम् ।

बालचापलमुत्सृज्य पूर्वमेव विराजते ॥ ८ ॥

एवंविधा हि वृत्तय आत्मतत्त्वावलोकनाल्लभ्यन्ते नान्यथा ॥ ९ ॥

तस्माद्विचारेणात्मैवान्वेष्टव्य उपासनीयो ज्ञातव्यो यावज्जीवं पुरुषेण नेतरदिति ॥ १० ॥

Maharishi Vashishta said:

2.13.1: Adopting this vision, those with awakened intellects who have Realized the Self move through the world like Great Beings, as if radiant with enlightenment.

2.13.2: They neither grieve nor desire, nor do they seek good or evil; they perform all actions yet, in Essence, do nothing at all.

2.13.3: They abide in Purity, act with Purity, and move in Purity, free from notions of acceptance or rejection, firmly established in their own Self.

2.13.4: They come without coming, go without going, act without acting, and speak without speaking.

2.13.5: Whatever endeavors or perspectives arise, all notions of acceptance or rejection dissolve upon attaining the Ultimate State.

2.13.6: Having abandoned all sense of ego and with a mind sweetened by tranquility, they attain Bliss everywhere, like the Serene orb of the moon.

2.13.7: Even without initiating mental activity or being entangled in worldly curiosities, they abide solely in the Self, like nectar within the moon.

2.13.8: They do not create illusions nor chase desires, and, relinquishing childish restlessness, they shine forth as they always have.

2.13.9: Such States of Being are attained through the vision of the Self’s Essence, and not otherwise.

2.13.10: Therefore, through inquiry, one must seek, contemplate, and know the Self throughout life, and nothing else.

Summary of the Teachings:

The verses from Yoga Vasishta 2.13.1 to 2.13.10 articulate the qualities and state of being of enlightened individuals who have Realized the Self, offering a profound vision of Spiritual Realization. These verses describe the behavior and inner disposition of those who have transcended worldly dualities and abide in the non-dual Essence of the Self. By adopting a vision rooted in Self-Realization, these awakened beings navigate the world with Wisdom and Equanimity, appearing radiant as if illuminated by an inner light. Their actions, free from attachment or aversion, reflect a state of effortless existence, where they engage in the world yet remain untouched by it, embodying a paradox of doing without doing.

Central to these teachings is the idea of freedom from desire, grief, and the pursuit of good or evil. The enlightened do not cling to outcomes or reject experiences, as they see all phenomena as transient and illusory compared to the Eternal Self. Their purity of mind allows them to act spontaneously, without being swayed by dualities such as gain or loss, acceptance or rejection. This State of Being is marked by a serene detachment, where their actions align with the natural flow of existence, untainted by ego or personal motives. The verses emphasize that such individuals are not bound by conventional notions of movement, action, or speech, as their Awareness rests in the unchanging Reality of the Self.

The teachings further highlight the dissolution of ego and mental restlessness as essential to attaining this State. By relinquishing the sense of “I” and calming the mind’s fluctuations, the enlightened experience Universal Bliss, likened to the tranquil glow of the moon. This metaphor underscores their serene and unchanging nature amidst the flux of worldly life. The verses suggest that the enlightened do not create illusions (like a magician’s tricks) nor chase fleeting desires, having outgrown the impulsive tendencies of an immature mind. Instead, they shine in their inherent glory, rooted in the Eternal Truth of the Self.

The path to this Realization, as outlined in the verses, is through direct contemplation and Inquiry into the Nature of the Self. This process involves moving beyond superficial engagements with the world and cultivating a vision that pierces through illusions to perceive the underlying Unity of Existence. The teachings stress that such a State is not achieved through external means or rituals but through an inner transformation driven by Self-Inquiry. The final verse underscores the lifelong commitment to this pursuit, 

urging individuals to focus solely on Realizing the Self, as it is the Ultimate Purpose of human life.

In essence, these verses encapsulate the Yoga Vasishta’s non-dual philosophy, portraying the enlightened as those who live in harmony with the Self, free from the bindings of duality and ego. Their existence is a testament to the power of Self-Knowledge, which liberates one from the cycles of desire and suffering. The teachings encourage a disciplined inquiry into the Self, promising a state of unshakable Peace and Bliss that transcends the transient nature of the world. This vision serves as both an inspiration and a guide for spiritual aspirants seeking to attain True Realization.

Chapter 2.12, Verses 17–22

Yoga Vashishtha 2.12.17–22

(Importance of Self-Inquiry and the pursuit of Spiritual Knowledge to transcend the suffering of worldly existence)

श्रीवसिष्ठ उवाच ।

तदेवंविधकष्टचेष्टासहस्रदारुणे संसारचलयन्त्रेऽस्मिन् राघव नावहेलना कर्तव्या अवश्यमेव विधारणीयमेवं चावबोद्धव्यं यथा किल शास्त्रविचाराच्छ्रेयो भवतीति ॥ १७ ॥

अन्यस्य रघुकुलेन्दो यदि चैते महामुनयो महर्षयश्च विप्राश्च राजानश्च ज्ञानकवचेनावगुण्ठितशरीरास्ते कथमदुःखक्षमा अपि दुःखकरीं तां तां वृत्तिपूर्विकां संसारकदर्थनामनुभवन्तः सततमेव मुदितमनसस्तिष्ठन्ति ॥ १८ ॥

इह हि ।

विकौतुका विगतविकल्पविप्लवा यथा स्थिता हरिहरपद्मजादयः ।

नरोत्तमाः समधिगतात्मदीपकास्तथा स्थिता जगति विशुद्धबुद्धयः ॥ १९ ॥

परिक्षीणे मोहे विगलति घने ज्ञानजलदे परिज्ञाते तत्त्वे समधिगत आत्मन्यतितते।

विचार्यार्यैः सार्धं चलितवपुषो वै सदृशतो धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् ॥ २० ॥

अन्यच्च राघव ।

प्रसन्ने चित्तत्त्वे हृदि शमभवे वल्गति परे शमाभोगीभूतास्वखिलकलनादृष्टिषु पुरः ।

समं याति स्वान्तःकरणघटनास्वादितरसं धिया दृष्टे तत्त्वे रमणमटनं जागतमिदम् ॥ २१ ॥

अन्यच्च ।

रथः स्थाणुर्देहस्तुरगरचना चेन्द्रियगतिः परिस्पन्दो वातो वहनकलितानन्दविषयः।

परोऽणुर्वा देही जगति विहरामीत्यनघया धिया दृष्टे तत्त्वेरमणमटनं जागतमिदम् ॥ २२ ॥

Maharishi Vashishta said:

2.12.17: In this dreadful cycle of existence, filled with thousands of painful efforts, one should not be negligent, O Rama. It is essential to reflect deeply and understand through scriptural inquiry that true welfare arises from such contemplation.

2.12.18: O Moon of the Raghu dynasty, if great Sages, Seers, scholars, and kings, their bodies shielded by the armor of knowledge, still experience the miseries of worldly existence despite their immunity to suffering, how do they remain ever-joyful in mind?

2.12.19: Just as Divine Beings like Vishnu, Shiva, and Brahma abide free from excitement and undisturbed by doubts, so too do the noblest of men, with their Pure intellects illuminated by the Light of the Self, dwell in this world with purified understanding.

2.12.20: When delusion is dispelled and the dense cloud of ignorance dissolves, when the Truth is fully Realized and the Self is known in its Infinite expanse, through contemplation with the Wise and seeing the Truth with a mind aligned to Reality, this world becomes a place of Blissful wandering.

2.12.21: Furthermore, O Rama, when the essence of Consciousness is Serene, the heart attains Supreme Peace, and all perceptions become tranquil, the Inner Self, savoring the Essence of its own Nature, finds the world a place of Blissful wandering when the Truth is seen with clear understanding.

2.12.22: Moreover, the body is like a chariot, a mere stationary object; the senses are like horses in motion; the breath is the vibration that drives it; and the Self, whether subtle or gross, is the rider. With a Pure mind, Realizing the Truth, one wanders in this world with Joy.

Summary of the Teachings:

The teachings of these verses from the Yoga Vasishta, as conveyed by Sage Vasishta to Rama, emphasize the importance of Self-Inquiry and the pursuit of Spiritual Knowledge to transcend the suffering inherent in worldly existence. In verse 2.12.17, Vasishta urges Rama to avoid negligence and engage in deep reflection, guided by scriptural wisdom, to attain true welfare. This sets the tone for the subsequent verses, which explore how enlightened beings navigate the challenges of life with equanimity and joy, underscoring the transformative power of understanding the Self and Reality.

Verse 2.12.18 poses a rhetorical question about how great sages and enlightened beings, despite being equipped with the "armor of knowledge," still encounter worldly miseries yet remain joyful. This highlights the paradox of living in the world while being inwardly liberated. The answer lies in their ability to transcend suffering through the Realization of the Self, which shields them from the emotional turmoil of external circumstances. Their Joy stems not from the absence of challenges but from an Inner state of Clarity and detachment.

In verse 2.12.19, Vasishta draws a parallel between divine beings like Vishnu, Shiva, and Brahma and enlightened humans who live with pure intellects. These individuals, illuminated by Self-Knowledge, remain undisturbed by doubts or fleeting excitements. Their purified understanding allows them to abide in the world with a serene and steady mind, demonstrating that Realization is not about escaping the world but about perceiving it through the lens of Truth, free from distortion or attachment.

Verses 2.12.20 and 2.12.21 elaborate on the process and outcome of dispelling Ignorance through contemplation and Self-Realization. When delusion fades and the Truth of the Infinite Self is known, the world transforms into a realm of Blissful engagement. This transformation occurs through association with the Wise and clear perception of Reality, leading to a state of Inner Peace where all experiences are imbued with tranquility. The teachings emphasize that such a state is accessible through disciplined inquiry and a serene mind, which allows one to experience the world without being bound by it.

Finally, verse 2.12.22 employs the metaphor of a chariot to describe the body, senses, and Self, illustrating their roles in the human experience. The Self, as the rider, navigates the world Joyfully when guided by Pure understanding. Collectively, these verses advocate for a life of mindful Awareness, where the Realization of the Self as distinct from the transient body and senses enables one to live in the world with Joy and freedom, unburdened by its inherent pains. The teachings encourage Rama—and by extension, the reader—to pursue Self-Knowledge as the path to lasting Peace and Realization.

Chapter 1.12, Verses 13–16

Yoga Vashishtha 2.12.13–16

(The root of suffering lies in Ignorance and attachment to the illusory world)

श्रीवसिष्ठ उवाच ।

विचारवता पुरुषेण सकलमिदमाधिपञ्जरं सर्पेण त्वचमिव परिपक्वां संत्यज्य विगतज्वरेण शीतलान्तःकरणेन विनोदादिन्द्रजालमिव जगदखिलमालोक्यते सम्यग्दर्शनवता असम्यग्दर्शनवतो हि परं दुःखमिदम् ॥ १३ ॥

विषमो ह्यतितरां संसाररागो भोगीव दशति असिरिव च्छिनत्ति कुन्त इव वेधयति रज्जुरिवावेष्टयति पावक इव दहति रात्रिरिवान्धयति अशङ्कितपरिपतितपुरुषान्पाषाण इव विवशीकरोति हरति प्रज्ञां नाशयति स्थितिं पातयति मोहान्धकूपे तृष्णा जर्जरीकरोति न तदस्ति किंचिद्दुःखं संसारी यन्न प्राप्नोति ॥ १४ ॥

दुरन्तेयं किल विषयविषूचिका यदि न चिकित्स्यते तन्नितरां नरकनगरनिकरफलानुबन्धिनी तत्तत्करोति ॥ १५ ॥

यत्र शिलाशितासिशातः पात उपलताडनमग्निदाहो हिमावसेकोऽङ्गावकर्तनं चन्दनचर्चातरुवनानि घुणवृत्तान्तःपरिवेषोऽङ्गपरिमार्जनमनवरतानलविचलितसमरनाराचनिपातो निदाघविनोदनं धारागृहसीकरवर्षणं शिरश्छेदः सुखनिद्रामूकीकरणमाननमुद्राबान्धुर्य महानुपचयः ॥ १६ ॥

Maharishi Vashishta said:

2.12.13: A person who has cultivated discernment perceives this entire world, which is like a cage of illusion, as a snake sheds its old skin. With a tranquil mind, free from the fever of delusion, they view the world as a magical display, seeing it clearly with true insight. However, those lacking such discernment experience this world as a source of great suffering.

2.12.14: The attachment to worldly existence is extremely harmful; it bites like a venomous snake, cuts like a sword, pierces like a spear, binds like a rope, burns like fire, blinds like darkness, and overpowers unsuspecting people like a falling stone. It robs Wisdom, destroys stability, plunges one into the dark pit of delusion, and exhausts through insatiable craving. There is no suffering that a person entangled in worldly existence does not experience.

2.12.15: This insatiable craving for sensory objects is indeed a deadly fever. If left untreated, it leads to consequences as severe as dwelling in countless hellish realms, bringing about manifold miseries.

2.12.16: In this world of illusion, sharp weapons are mistaken for polished stones, falls are seen as embraces, being crushed by stones is taken as soothing baths, burns are perceived as cooling sprinkles, dismemberment is confused with sandalwood anointment, termite-infested forests are seen as pleasant groves, constant friction is mistaken for gentle massages, relentless battles are viewed as summer amusements, torrential rains are thought to be refreshing mists, beheading is imagined as restful sleep, and mute suffering is taken as charming eloquence—an accumulation of great delusion.

Summary of Teachings:

The verses from Yoga Vasishta (2.12.13–2.12.16) present a profound philosophical discourse on the nature of worldly existence and the transformative power of discernment. In the first verse (2.12.13), Vasishta emphasizes the importance of cultivating discernment (vichara) to perceive the world as an illusion, akin to a magical display or a snake’s discarded skin. A discerning individual, free from the agitation of delusion, views the world with clarity and tranquility, recognizing its transient and illusory nature. In contrast, those who lack this insight remain trapped in the cycle of suffering, perceiving the world as real and binding, which leads to endless misery.

The second verse (2.12.14) vividly illustrates the destructive nature of attachment to worldly existence (samsara). Vasishta uses powerful metaphors to describe how attachment inflicts pain in multiple forms—it bites, cuts, pierces, binds, burns, blinds, and overpowers like a falling stone. This attachment strips away Wisdom, destabilizes the mind, and plunges one into the depths of delusion, driven by insatiable desires (trishna). The verse underscores that no form of suffering is spared for those entangled in worldly pursuits, highlighting the all-encompassing nature of the pain caused by ignorance and attachment.

In the third verse (2.12.15), Vasishta compares the craving for sensory pleasures to a deadly fever (vishuchika), which, if not addressed through spiritual practice or discernment, leads to consequences as severe as dwelling in hellish realms. This untreated craving perpetuates a cycle of misery, binding the individual to endless suffering. The verse serves as a warning, urging the seeker to treat this “disease” of desire through Self-Inquiry and detachment to avoid its dire consequences.

The fourth verse (2.12.16) elaborates on the illusory nature of worldly experiences, where deluded perceptions transform pain into false pleasure. Vasishta describes how the ignorant mistake harmful experiences—such as being cut, crushed, burned, or dismembered—for pleasurable ones, like soothing baths, cooling sprinkles, or restful sleep. This vivid imagery illustrates the depth of delusion that clouds the mind, causing individuals to misinterpret suffering as enjoyment. The verse emphasizes the need to transcend this distorted perception through true understanding to break free from the cycle of illusion.

Collectively, these verses teach that the root of suffering lies in Ignorance and attachment to the illusory world. Discernment, cultivated through Self-Inquiry, allows one to see the world as a fleeting, magical display, thereby attaining Inner Peace and liberation from suffering. The metaphors of destruction and delusion highlight the urgency of overcoming attachment and craving, which lead to manifold miseries. By presenting the world as a web of misperceptions, Vasishta encourages the seeker to pursue True Knowledge and detachment, aligning with the core Advaita Vedanta principle that liberation comes from Realizing the illusory nature of samsara and abiding in the Truth of the Self.

Chapter 2.12, Verses 1–12

Yoga Vashishtha 2.12.1–12

Chapter 2.12: True Knowledge

(Transformative power of True Knowledge)

श्रीवसिष्ठ उवाच ।

परिपूर्णमना मान्यः प्रष्टुं जानासि राघव।

वेत्सि चोक्तं च तेनाहं प्रवृत्तो वक्तुमादरात् ॥ १ ॥

रजस्तमोभ्यां रहिता शुद्धसत्त्वानुपातिनीम् ।

मतिमात्मनि संस्थाप्य ज्ञानं श्रोतुं स्थिरौ भव ॥ २ ॥

विद्यते त्वयि सर्वैव प्रच्छकस्य गुणावली।

वक्तुर्गुणाश्चैव मयि रत्नश्रीर्जलधौ यथा ॥ ३ ॥

आप्तवानसि वैराग्यं विवेकासङ्गजं सुत ।

चन्द्रकान्त इवार्द्रत्वं लग्नचन्द्रकरोत्करः ॥ ४ ॥

चिरमाशैशवादेव तवाभ्यासोऽस्ति सद्गुणैः ।

शुद्धैः शुद्धस्य दीर्घैश्च पद्मस्येवातिसंततैः ॥ ५ ॥

अतः शृणु कथां वक्ष्ये त्वमेवास्या हि भाजनम् ।

न हि चन्द्रं विना शुद्धा सविकासा कुमुद्वती ॥ ६ ॥

ये केचन समारम्भा याश्च काश्चन दृष्टयः ।

ते च ताश्च पदे दृष्टे निःशेषे यान्ति वै शमम् ॥ ७ ॥

यदि विज्ञानविश्रान्तिर्न भवेद्भव्यचेतसः।

तदस्यां संसृतौ साधुश्चिन्तामौढ्यं सहेत कः ॥ ८ ॥

परं प्राप्य विलीयन्ते सर्वा मननवृत्तयः ।

कल्पान्तार्कगणासङ्गात्कुलशैलशिला इव ॥ ९ ॥

दुःसहा राम संसारविषावेशविषूचिका ।

योगगारुडमन्त्रेण पावनेन प्रशाम्यति ॥ १० ॥

स च योगः सज्जनेन सह शास्त्रविचारणात् ।

परमार्थज्ञानमन्त्रो नूनं लभ्यत एव च ॥ ११ ॥

अवश्यमिह हि विचारे कृते सकलदुःखपरिक्षयो भवतीति मन्तव्यं नातो विचारदृष्टयोऽवहेलया द्रष्टव्याः ॥ १२ ॥

Maharishi Vasishta said: 

2.12.1: O Raghu, your mind is full, and you know how to ask meaningful questions. You also understand what is said, so I am inspired to speak with respect and eagerness.

2.12.2: Free your mind from passion (rajas) and ignorance (tamas), establish it in pure goodness (sattva), and remain steady to listen to the Knowledge of the Self.

2.12.3: You possess all the qualities of a worthy questioner, and I have the qualities of a speaker, like the ocean adorned with the splendor of gems.

2.12.4: O son, you have attained dispassion born of discrimination, like the moonstone that exudes moisture when touched by the radiant rays of the moon.

2.12.5: From childhood, you have cultivated virtuous qualities with Purity and perseverance, like the lotus sustained by its Pure, long, and continuous roots.

2.12.6: Therefore, listen to the teachings I will impart, for you are indeed a fitting recipient, just as the pure night-blooming lotus cannot blossom without the moon.

2.12.7: Whatever endeavors or perspectives exist, all of them completely subside into tranquility when the Ultimate Truth is Realized.

2.12.8: If the noble-minded do not find rest in True Knowledge, who in this world, entangled in delusion, could endure the suffering of samsara (worldly existence)?

2.12.9: Upon attaining the Supreme Truth, all mental activities dissolve, like rocks on a mountain crumbling under the intense heat of the Cosmic Fire at the end of time.

2.12.10: O Rama, the unbearable poison of worldly existence, like a fever, is calmed by the sacred mantra of yoga, which acts like the Garuda (eagle) that destroys poison.

2.12.11: This yoga, which is the Knowledge of Ultimate Truth, is certainly attained through association with the virtuous and contemplation of the scriptures.

2.12.12: It must be understood that through sincere inquiry, all suffering is eradicated; therefore, the perspectives gained through inquiry should not be disregarded or treated lightly.

Summary of the Teachings:

The verses from Yoga Vasishta 2.12.1 to 2.12.12, spoken by Sage Vasishta to Lord Rama, emphasize the importance of cultivating a pure and receptive mind to attain Spiritual Wisdom. Vasishta praises Rama for his readiness to learn, highlighting his innate qualities such as discernment, dispassion, and a virtuous disposition developed since childhood. These qualities make Rama an ideal recipient for the profound teachings of Self-Realization. The Sage encourages Rama to anchor his mind in sattva (Purity and goodness), free from the distortions of rajas (passion) and tamas (ignorance), to prepare for receiving Knowledge of the Self. This preparation is essential, as it aligns the seeker with the clarity needed to grasp the Ultimate Truth.

The teachings underscore the transformative power of True Knowledge, which dissolves all mental agitations and worldly endeavors. Vasishta explains that when the Supreme Truth is Realized, all activities of the mind cease, akin to rocks disintegrating under intense cosmic heat. This cessation of mental restlessness leads to a state of tranquility, where the seeker is liberated from the cycle of samsara—the endless suffering caused by attachment to worldly existence. The metaphor of the night-blooming lotus, which requires the moon to blossom, illustrates that the mind, like the lotus, flourishes only when illuminated by the light of Wisdom.

Vasishta compares the suffering of worldly existence to a poisonous fever, suggesting that yoga, understood as the Knowledge of Ultimate Truth, serves as a sacred remedy. This yoga is not merely physical practice but a profound spiritual discipline attained through association with the Wise and contemplation of scriptural teachings. The Sage emphasizes the importance of sincere inquiry, which acts as a tool to eradicate suffering by revealing the illusory nature of the world and guiding the seeker toward Realization.

The verses also highlight the complementary roles of the Teacher and the student in the pursuit of Wisdom. Rama’s qualities as a questioner—his curiosity, understanding, and dispassion—complement Vasishta’s role as a Teacher endowed with the ability to impart Knowledge clearly. This dynamic reflects the ideal relationship between a Guru and disciple, where the student’s readiness enables the teacher to share profound insights effectively. The teachings affirm that the path to Realization requires both the guidance of a Wise Teacher and the student’s commitment to Self-Inquiry and virtuous living.

Finally, Vasishta stresses that the perspectives gained through inquiry should not be dismissed lightly, as they are essential for overcoming the delusions of samsara. The teachings encourage a disciplined approach to spiritual growth, urging the seeker to engage in continuous reflection and association with the virtuous. By doing so, one can transcend the limitations of the mind and attain a state of lasting peace and Realization. These verses collectively serve as a call to cultivate Inner Purity, seek Wisdom through inquiry, and trust in the transformative power of True Knowledge to end suffering.

Chapter 2.11, Verses 64–73

Yoga Vashishtha 2.11.64–73

(Realization through Wisdom, dispassion, and Self-Inquiry)

श्रीवसिष्ठ उवाच ।

त्वं तु राघव सौजन्यगुणशास्त्रार्थदृष्टिभिः ।

विकासितान्तःकरणः स्थितः पद्म इवोदये ॥ ६४ ॥

इमां ज्ञानगिरं श्रोतुमवबोद्धं च सन्मते।

अर्हस्युद्धतकर्णस्त्वं जन्तुर्वीणास्वनं यथा ॥ ६५ ॥

वैराग्याभ्यासयोगेन समसौजन्यसंपदाम्।

अर्जनां कुरुतां राम यत्र नाशो न विद्यते ॥ ६६ ॥

शास्त्रसज्जनसंसर्गपूर्वकैः सतपोदमैः।

आदौ संसारमुऽक्त्यर्थ प्रज्ञामेवाभिवर्धयेत् ॥ ६७ ॥

एतदेवास्य मौर्यस्य परमं विद्धि नाशनम्।

यदिदं प्रेक्ष्यते शास्त्रं किंचित्संस्कृतया धिया ॥ ६८ ॥

संसारविषवृक्षोऽयमेकमास्पदमा पदाम्।

अज्ञं संमोहयेन्नित्यं मौर्ख्य यत्नेन नाशयेत् ॥ ६९ ॥

दुराशासर्पगत्येन मौर्ख्येण हृदि वल्गता ।

चेतः संकोचमायाति चर्माग्नाविव योजितम् ॥ ७० ॥

प्राज्ञे यथार्थभूतेयं वस्तुदृष्टिः प्रसीदति ।

दृगिवेन्दौ निरम्भोदे सकलामलमण्डले ॥ ७१ ॥

पूर्यापविचारार्थश्चास्त्वातुर्य शालिनी।

सविकासा मतिर्यस्य स पुमानिह कथ्यते ॥ ७२ ॥

विकसितेन सितेन तमोमुचा वरविचारणशीतलरोचिषा ।

गुणवता हृदयेन विराजसे त्वममलेन नभः शशिना यथा ॥ ७३ ॥

Maharishi Vashishta said:

2.11.64: O Rama, with your noble qualities, understanding of the scriptures, and clear perception, your Inner Consciousness is blossoming like a lotus at sunrise.

2.11.65: You are worthy of listening to and comprehending this Wisdom discourse with an attentive mind, just as a creature is drawn to the sound of a lute.

2.11.66: O Rama, through the practice of dispassion and yoga, strive to acquire the wealth of equanimity and noble conduct, which is never destroyed.

2.11.67: Through association with scriptures and virtuous people, and by practicing true austerity and self-control, one should first cultivate Wisdom to attain liberation from worldly existence.

2.11.68: Know that the greatest remedy for this foolishness is to study the scriptures with a refined intellect.

2.11.69: This poisonous tree of worldly existence, rooted in ignorance, constantly deludes the ignorant; therefore, one should diligently destroy foolishness.

2.11.70: With the restless movement of foolish desires, like a serpent in the heart, the mind becomes constricted, as if scorched by fire.

2.11.71: In a Wise person, the vision of Reality becomes clear and serene, like the moon shining brightly in a cloudless sky.

2.11.72: One whose mind is expansive, free from haste, and engaged in thoughtful inquiry is truly called a person in this world.

2.11.73: With a Pure and virtuous heart, radiant with the cool light of discernment, you shine like the moon in a clear sky, dispelling the darkness of Ignorance.

Summary of the Teachings:

The verses from Yoga Vasishta 2.11.64 to 2.11.73, spoken by Sage Vasishta to Lord Rama, emphasize the cultivation of Wisdom, dispassion, and virtuous conduct as the path to Realization from the delusions of worldly existence. These teachings highlight Rama’s readiness to receive profound Spiritual Knowledge due to his noble qualities and attentive mind. The imagery of a blossoming lotus and a creature drawn to music underscores the natural unfolding of Consciousness when guided by wisdom and attentiveness. The verses encourage Rama to pursue equanimity and spiritual practices, which are essential for transcending the cycles of samsara (worldly existence).

The text stresses the importance of associating with scriptures and virtuous individuals while practicing austerity and self-control to develop Wisdom. This Wisdom is presented as the antidote to Ignorance, which is likened to a poisonous tree that perpetuates delusion. By cultivating a refined intellect through scriptural study, one can uproot ignorance and attain clarity. The emphasis on Wisdom as the foundation for liberation reflects the core teaching of the Yoga Vasishta, which prioritizes Self-Realization through understanding the True Nature of Reality.

Foolishness, driven by ignorant desires, is depicted as a constricting force that binds the mind, much like a snake or a scorching fire. This vivid imagery illustrates the dangers of unchecked desires and the importance of overcoming them through discernment. The teachings urge diligence in eliminating ignorance, which is the root cause of suffering in worldly life. By replacing foolishness with Wisdom, one can achieve mental clarity and freedom from the delusions that obscure reality.

The verses also describe the qualities of a Wise person, whose perception of Reality is clear and serene, akin to the moon shining in a cloudless sky. Such clarity arises from a mind that is expansive, free from agitation, and engaged in thoughtful inquiry. This state of mental purity and discernment allows one to transcend ignorance and live in alignment with truth. The comparison of Rama to the radiant moon emphasizes his potential for spiritual brilliance, achieved through virtuous conduct and inner purity.

Overall, these verses encapsulate the Yoga Vasishta’s core message of Realization through Wisdom, dispassion, and Self-Inquiry. They encourage the seeker to cultivate a disciplined and virtuous mind, free from the delusions of worldly desires, and to pursue Spiritual Knowledge with sincerity. By doing so, one can attain a state of Inner Clarity and Realization, shining brightly like the moon in a clear sky, untainted by the darkness of Ignorance.

Chapter 2.11, Verses 55–63

Yoga Vashishtha 2.11.55–63

(Practical and philosophical guide for overcoming the restlessness of the mind and attaining Realization)

श्रीवसिष्ठ उवाच ।

यद्यद्वच्मि तदादेयं हृदि कार्य प्रयत्नतः।

नोचेत्प्रष्टव्य एवाहं न त्वयेह निरर्थकम् ॥ ५५ ॥

मनो हि चपलं राम संसारवनमर्कटम्।

संशोध्य हृदि यत्नेन श्रोतव्या परमार्थगीः ॥ ५६ ॥

अविवेकिनमज्ञानमसज्जनरतिं जनम्।

चिरं दूरतरे कृत्वा पूजनीया हि साधवः ॥ ५७ ॥

नित्यं सज्जनसंपर्काद्विवेक उपजायते।

विवेकपादपस्यैव भोगमोक्षौ फले स्मृतौ ॥ ५८ ॥

मोक्षद्वारे द्वारपालाश्चत्वारः परिकीर्तिताः।

शमो विचारः संतोषश्चतुर्थः साधुसंगमः ॥ ५९ ॥

एते सेव्याः प्रयत्नेन चत्वारौ द्वौ त्रयोऽथवा ।

द्वारमुद्धाटयन्त्येते मोक्षराजगृहे तथा ॥ ६० ॥

एकं वा सर्वयत्नेन प्राणांस्त्यक्त्वा समाश्रयेत् ।

एकस्मिन्वशगे यान्ति चत्वारोऽपि वशं यतः ॥ ६१ ॥

सविवेको हि शास्त्रस्य ज्ञानस्य तपसः श्रुतेः ।

भाजनं भूषणाकारो भास्करस्तेजसामिव ॥ ६२ ॥

घनतषपयातं हि प्रज्ञामान्द्यमचेतसाम् ।

याति स्थावरतामम्बु जाड्यात्पाषाणतामिव ॥ ६३ ॥

Maharishi Vashishta said:

2.11.55: Whatever I say should be carefully accepted and diligently applied in the heart. If not understood, you should question me, Rama, but do not let it be in vain.

2.11.56: The mind, O Rama, is restless like a monkey in the forest of samsara. It must be purified with effort, and the teachings of Ultimate Truth should be attentively heard.

2.11.57: Keep far away, for a long time, the ignorant person who delights in the company of the unrighteous. Instead, the wise and virtuous should be revered.

2.11.58: Constant association with the virtuous gives rise to discernment. The tree of discernment bears the twin fruits of enjoyment and liberation.

2.11.59: At the gate of Realization, four gatekeepers are proclaimed: self-control, inquiry, contentment, and association with the virtuous.

2.11.60: These four, or even two or three of them, should be diligently cultivated. They open the door to the royal palace of Realization.

2.11.61: Even if one of these is earnestly pursued, even at the cost of life, the others will come under control, as mastering one brings all four into alignment.

2.11.62: One endowed with discernment is the receptacle for scriptures, knowledge, and austerity, like the sun adorned with its radiance.

2.11.63: The dullness of the ignorant, devoid of discernment, leads to stagnation, like water turning to stone through inertia.

Summary of the Teachings:

The verses from Yoga Vasishta 2.11.55–63, spoken by Sage Vasishta to Rama, emphasize the importance of disciplined effort in spiritual practice and the cultivation of discernment (viveka) as the foundation for Realization. Vasishta urges Rama to attentively absorb and apply his teachings, questioning anything unclear to ensure meaningful understanding. This sets the tone for a proactive approach to spiritual learning, highlighting the need for sincerity and diligence in internalizing wisdom. The restless nature of the mind, compared to a monkey in the forest of worldly existence (samsara), underscores the necessity of purifying it through focused effort to receive Higher Truths.

The teachings stress the value of associating with the virtuous (satsang) and avoiding the ignorant who indulge in unrighteous company. This choice of companionship is critical, as the virtuous inspire discernment, which Vasishta describes as a tree yielding the dual fruits of worldly enjoyment (bhoga) and liberation (moksha). By surrounding oneself with wise and righteous individuals, one cultivates the clarity and insight needed to navigate both material and spiritual realms effectively. This guidance reflects the text’s emphasis on the transformative power of positive influences in shaping one’s character and destiny.

Vasishta introduces the metaphor of Realization as a royal palace guarded by four gatekeepers: self-control (shama), inquiry (vichara), contentment (santosha), and association with the virtuous (sadhu-sangama). These qualities are essential for attaining Realization, and cultivating even one or a few with dedication can unlock the path to freedom. The emphasis on effort, even to the extent of sacrificing one’s life, highlights the profound commitment required in spiritual practice. Mastering one of these qualities can naturally bring the others into alignment, illustrating their interconnectedness and the holistic nature of spiritual growth.

Discernment is portrayed as the cornerstone of spiritual progress, making one a worthy vessel for sacred Knowledge, scriptures, and austerities, much like the sun radiates light. This quality distinguishes the spiritually mature from the ignorant, whose lack of discernment leads to mental stagnation, likened to water turning to stone. The contrast underscores the consequences of neglecting wisdom and the importance of actively cultivating viveka to avoid a life of inertia and delusion. These verses collectively present a roadmap for spiritual aspirants, emphasizing disciplined practice, wise companionship, and the cultivation of virtues as the path to Realization.

In essence, these teachings offer a practical and philosophical guide for overcoming the restlessness of the mind and attaining Realization. By emphasizing discernment, virtuous association, and the cultivation of key spiritual qualities, Vasishta provides Rama—and the reader—with a clear framework for transcending worldly attachments and Realizing the Ultimate Truth. The verses underscore the transformative power of conscious effort and the right environment, making them a timeless call to action for those seeking Spiritual growth and Realization.

Chapter 2.11, Verses 44–54

Yoga Vashishtha 2.11.44–54

(Qualities of the good student and the Wise Teacher)

श्रीवसिष्ठ उवाच ।

प्रामाणिकस्य पृष्टस्य वक्तुरुत्तमचेतसः।

यत्नेन वचनं ग्राह्यमंशुकेनेव कुङ्कुमम् ॥ ४४ ॥

अतत्त्वज्ञमनादेयवचनं वाग्विदां वर ।

यः पृच्छति नरं तस्मान्नास्ति मूढतरोऽपरः ॥ ४५ ॥

प्रामाणिकस्य तज्ज्ञस्य वक्तुः पृष्टस्य यत्नतः ।

नानुतिष्ठति यो वाक्य नान्यस्तस्मान्नराधमः ॥ ४६ ॥

अज्ञतातज्ज्ञते पूर्व वक्तुर्निर्णीय कार्यतः।

यः करति नरः प्रश्नं प्रच्छकः स महामतिः ॥ ४७ ॥

अनिर्णीय प्रवक्तारं बालः प्रश्नं करोति यः ।

अधम प्रच्छकः स स्यान्न महार्थस्य भाजनम् ॥ ४८ ॥

पूर्वापरसमाधानक्षमबुद्धावनिन्दिते ।

पृष्टं प्राज्ञेन वक्तव्यं नाधमे पशुधर्मिणि ॥ ४९ ॥

प्रामाणिकार्थयोग्यत्वं प्रच्छकस्याविचार्य च ।

यो वक्ति तमिह प्राज्ञाः प्राहुर्मूढतरं नरम् ॥ ५० ॥

त्वमतीव गुणश्लाघी प्रच्छको रघुनन्दन।

अहं च वक्तुं जानामि समो योगोऽयमावयों ॥ ५१ ॥

यदहं वच्मि तद्यत्नात्त्वया शब्दार्थकोविद ।

एतद्वस्त्विति निर्णीय हृदि कार्यमखण्डितम् ॥ ५२ ॥

महानसि विरक्तोऽसि तत्त्वज्ञोऽसि जनस्थितौ ।

त्वयि चोक्तं लगत्यन्तः कुङ्कुमाम्बु यथांशुके ॥ ५३ ॥

उक्तावधानपरमा परमार्थविवेचिनी ।

विशत्यर्थं तव प्रज्ञा जलमध्यमिवार्कभाः ॥ ५४ ॥

Maharishi Vashishta said:

2.11.44: The words of a trustworthy and Wise speaker, when questioned, should be received with effort, like saffron on a cloth.

2.11.45: O best among the eloquent, there is no one more foolish than a person who questions someone ignorant of the Truth, whose words are not to be accepted.

2.11.46: There is no one more degraded than a person who does not follow the words of a trustworthy and knowledgeable speaker when questioned with effort.

2.11.47: A person who first discerns whether a speaker is ignorant or knowledgeable and then asks a question is a wise inquirer.

2.11.48: A childish person who asks a question without discerning the speaker’s worth is a low inquirer, unfit to receive profound meaning.

2.11.49: A Wise person should speak to an intelligent questioner with a faultless mind capable of resolving doubts, not to a base person with animal-like qualities.

2.11.50: The Wise call a person who speaks without considering the questioner’s worthiness a most foolish man.

2.11.51: O delight of the Raghu dynasty, you are an excellent questioner, full of virtues, and I know how to speak; this is a perfect match between us.

2.11.52: O skilled in words and their meanings, whatever I say, you should carefully determine as Truth and hold it unbroken in your heart.

2.11.53: You are great, detached, and knowledgeable about truth in human affairs; my words will sink into you like saffron water into a cloth.

2.11.54: Your Wisdom, supremely attentive and discerning of Ultimate Truth, absorbs meaning like sunlight entering the depths of water.

Summary of the Teachings:

These verses from the Yoga Vasishta, spoken by Sage Vasishta to Lord Rama, emphasize the importance of discernment in the process of inquiry and the exchange of Wisdom. The teachings underscore the value of seeking Knowledge from a trustworthy and Wise source. Vasishta stresses that the words of a credible and enlightened speaker should be received with earnest effort, likening them to precious saffron absorbed by a cloth. This metaphor highlights the need for a receptive and attentive mind to fully grasp profound teachings. Conversely, questioning someone ignorant or unreliable is deemed foolish, as their words lack truth and value, leading to wasted effort and misunderstanding.

The verses further elaborate on the qualities of the inquirer and the speaker. A wise questioner carefully evaluates the speaker’s knowledge before posing questions, ensuring that the inquiry is meaningful and fruitful. In contrast, an immature or undiscerning questioner who fails to assess the speaker’s worth is considered unfit to receive deep Wisdom. Similarly, a speaker must exercise judgment, sharing Knowledge only with those who have the intellectual capacity and sincerity to understand it. Addressing an unworthy or animal-like questioner is futile, as they lack the ability to comprehend or apply the teachings.

Vasishta also warns against speaking without considering the questioner’s readiness or worthiness, labeling such a speaker as foolish. This highlights the mutual responsibility in the teacher-student relationship: the Teacher must ensure their words are directed to a receptive and capable audience, while the student must approach the inquiry with discernment and respect for the Teacher’s Wisdom. The verses establish that effective communication of Knowledge requires a harmonious alignment between a qualified speaker and a worthy questioner, ensuring that the teachings are both delivered and received with clarity and purpose.

In addressing Rama directly, Vasishta praises his qualities as an ideal questioner—virtuous, detached, and knowledgeable. He encourages Rama to internalize the teachings with care, determining their Truth and holding them firmly in his heart. The imagery of saffron water and sunlight penetrating water illustrates Rama’s ability to absorb wisdom deeply due to his pure and attentive mind. This personalized guidance underscores the importance of a prepared and receptive mind in the pursuit of spiritual and philosophical understanding, positioning Rama as an exemplar of a true seeker.

Overall, these verses emphasize the sanctity of the Teacher-student dynamic in the pursuit of Truth. They advocate for discernment, sincerity, and mutual respect in the exchange of Knowledge, warning against careless inquiry or teaching. The teachings highlight that wisdom is most effectively transmitted when both the speaker and the questioner are aligned in their purpose and readiness, ensuring that profound truths are not only shared but also deeply understood and internalized. This framework serves as a guide for meaningful dialogue and spiritual growth, applicable to both the characters in the text and readers seeking Wisdom.

Chapter 2.11, Verses 35–43

Yoga Vashishtha 2.11.35–43

(Critical role of Divine Knowledge & the right Master to get it)

श्रीवसिष्ठ उवाच ।

विषमेयमनन्तेह राम संसारसंसृतिः ।

देहयुक्तो महाजन्तुर्विना ज्ञानं न पश्यति ॥ ३५ ॥

ज्ञानयुक्तिप्लवेनैव संसाराब्धिं सुदुस्तरम् ।

महाधियः समुत्तीर्णा निमेषेण रघूद्वह ॥ ३६ ॥

तामिमां ज्ञानयुक्तिं त्वं संसाराम्भोधितारिणीम् ।

शृणुष्वावहितो बुद्ध्या नित्यावहितया तया ॥ ३७ ॥

यस्मादनन्तसंरम्भा जागत्यो दुःखभीतयः।

चिरायान्तर्दहन्त्येता विना युक्तिमनिन्दिताम् ॥ ३८ ॥

शीतवातातपादीनि द्वन्द्वदुःखानि राघव ।

ज्ञानशक्तिं विना केन सह्यतां यान्ति साधुषु ॥ ३९ ॥

आपतन्ति प्रतिपदं यथाकालं दहन्ति च ।

दुःखचिन्ता नरं मूढं तृणमग्निशिखा इव ॥ ४० ॥

प्राज्ञं विज्ञातविज्ञेयं सम्यग्दर्शनमाधयः ।

न दहन्ति वनं वर्षासिक्तमग्निशिखा इव ॥ ४१ ॥

आधिव्याधिपरावर्ते संसारमरुमारुते।

क्षुभितेऽपि न तत्त्वज्ञो भज्यते कल्पवृक्षवत् ॥ ४२ ॥

तत्त्वं ज्ञातुमतो यत्नाद्धीमानेव हि धीमता ।

प्रामाणिकः प्रबुद्धात्मा प्रष्टव्यः प्रणयान्वितम् ॥ ४३ ॥

Maharishi Vashishta said:

2.11.35: The cycle of worldly existence is perilous and endless, O Rama. A great being, even when embodied, cannot perceive this without Knowledge.

2.11.36: With the boat of Knowledge and reasoning, great souls have crossed the extremely difficult ocean of worldly existence in an instant, O descendant of Raghu.

2.11.37: Listen attentively with constant focus to this Knowledge and reasoning, which enables you to cross the ocean of worldly existence.

2.11.38: Endless activities in this world bring suffering and fear, tormenting the heart for a long time unless countered with faultless reasoning.

2.11.39: How can the dualities of cold, heat, and other pains be endured by the virtuous, O Raghava, without the power of Knowledge?

2.11.40: Sorrows and anxieties afflict the ignorant person at every step, burning them like fire consumes dry grass, as they arise in due time.

2.11.41: Just as flames cannot burn a forest drenched by rain, sorrows do not afflict the Wise One who has Realized the Knowable through correct understanding.

2.11.42: Even when stirred by the whirlwinds of mental and physical afflictions in the storm of worldly existence, the Knower of Truth remains unshaken, like a wish-fulfilling tree.

2.11.43: To know the Truth, the Wise seeker, with earnest effort and humility, should approach an Awakened, authoritative Teacher.

Summary of the Teachings:

The verses from Yoga Vasishta 2.11.35 to 2.11.43, spoken by Sage Vasishta to Rama, emphasize the critical role of Knowledge and reasoning in transcending the suffering inherent in worldly existence. The cycle of samsara is depicted as a perilous, endless ocean that traps beings in suffering due to Ignorance. Vasishta underscores that without True Knowledge, even a great being remains blind to the nature of Existence, unable to escape its torments. This sets the stage for the necessity of Wisdom as the means to Realization, portraying the human condition as one bound by illusion unless illuminated by understanding.

The metaphor of the "ocean of worldly existence" is central, with Knowledge and reasoning described as a boat that enables great souls to cross it swiftly. 

This imagery highlights the transformative power of Wisdom, which allows one to overcome the formidable challenges of life effortlessly. Vasishta urges Rama to listen attentively to this Knowledge, emphasizing the importance of focused, consistent effort in absorbing these teachings. The verses suggest that Realization is not a distant goal but achievable through immediate, disciplined engagement with Wisdom.

The teachings further explore the nature of suffering, portraying it as an inevitable consequence of worldly activities driven by Ignorance. Endless tasks and desires fuel fear and pain, tormenting the mind like fire consumes dry grass. The dualities of life—such as cold and heat—are presented as sources of affliction that cannot be endured without the strength derived from Knowledge. This reinforces the idea that suffering is not merely external but deeply tied to one’s perception and understanding, which can be transformed through Wisdom.

In contrast, the Wise, who have attained true understanding, are depicted as immune to the afflictions that plague the ignorant. Like a forest protected from fire by rain, the enlightened remain untouched by sorrow due to their clear perception of Reality. The Knower of Truth is likened to a wish-fulfilling tree, unshaken by the storms of mental and physical afflictions. This resilience stems from a deep Realization of the Ultimate Truth, which anchors the individual amidst life’s turbulence.

Finally, the verses stress the importance of seeking guidance from an authoritative, Awakened Teacher to attain this Knowledge. The seeker must approach with humility and earnest effort, recognizing that True Wisdom requires both personal dedication and the guidance of a Realized Master. This underscores the traditional Guru-disciple relationship in spiritual practice, where the teacher provides the clarity needed to navigate the path to liberation. Collectively, these verses advocate for the pursuit of Self-Knowledge as the key to transcending the suffering of worldly existence, offering a practical and philosophical framework for achieving lasting Peace.

Chapter 2.11, Verses 24–34

Yoga Vashishtha 2.11.24–34

(Role of Vairagya in Realizing the Ultimate Reality)

श्रीवसिष्ठ उवाच ।

ते महान्तौ महाप्राज्ञा निमित्तेन विनैव हि ।

वैराग्यं जायते येषां तेषां ह्यमलमानसम् ॥ २४ ॥

स्वविवेकचमत्कारपरामर्श विरक्तया।

राजते हि धिया जन्तुर्युवेव वरमालया ॥ २५ ॥

परामृश्य विवेकेनसंसाररचनामिमाम्।

वैराग्यं येऽधिगच्छन्ति त एव पुरुषोत्तमाः ॥ २६ ॥

स्वविवेकवशादेव विचार्येदं पुनःपुनः ।

इन्द्रजालं परित्याज्यं सबाह्याभ्यन्तरं बलात् ॥ २७ ॥

श्मशानमापद दैन्यं दृष्ट्वा को न विरज्यते।

तद्वैराग्यं परं श्रेयः स्वतो यदभिजायते ॥ २८ ॥

अकृत्रिमविरागत्वं महत्त्वमलमागतः।

योग्योऽसि ज्ञानसारस्य बीजस्येव मृदुस्थलम् ॥ २९ ॥

प्रसादात्परमेशस्य नाथस्य परमात्मनः ।

त्वादृशस्य शुभा बुद्धिर्विवेकमनुधावति ॥ ३० ॥

क्रियाक्रमेण महता तपसा नियमेन च।

दानेन तीर्थयात्राभिश्चिरकालं विवेकतः ॥ ३१ ॥

दुष्कृते क्षयमापन्ने परमार्थविचारणे ।

काकतालीययोगेन बुद्धिर्जन्तोः प्रवर्तते ॥ ३२ ॥

क्रियापरास्तावदलं चक्रावर्तिभिरावृताः ।

भ्रमन्तीह जना यावन्न पश्यन्ति परं पदम् ॥ ३३ ॥

यथाभूतमिदं दृष्ट्वा संसारं तन्मयीं धियम्।

परित्यज्य परं यान्ति निरालाना गजा इव ॥ ३४ ॥

Maharishi Vashishta said:

2.11.24: Those great and Wise individuals in whom dispassion arises without any external cause possess a mind that is Pure and untainted.

2.11.25: A person shines with Wisdom, adorned by self-discernment and dispassion, just as a bride radiates beauty when adorned with an excellent garland.

2.11.26: Those who, through discernment, perceive the structure of this world and attain dispassion are truly the most exalted among men.

2.11.27: By the power of self-discernment, repeatedly reflecting on this world, one should forcefully abandon the illusion of the world, both external and internal, like a magic show.

2.11.28: Who does not feel dispassion upon witnessing a cremation ground, calamity, or poverty? That dispassion, arising naturally from within, is the highest good.

2.11.29: Having attained genuine dispassion, which is the mark of greatness, you are fit to receive the Essence of Knowledge, like fertile soil ready for a seed.

2.11.30: By the Grace of the Supreme Lord, the Ultimate Self, a person like you develops Pure Intelligence that pursues discernment.

2.11.31: Through great effort, austerity, discipline, charity, and pilgrimages, undertaken over a long time with discernment, one’s misdeeds are diminished.

2.11.32: When negative actions are exhausted, the mind of a being turns toward contemplation of the Ultimate Truth, as if by a fortunate coincidence.

2.11.33: People, engrossed in actions and surrounded by the cycle of existence, wander aimlessly until they behold the Supreme State.

2.11.34: Having seen the world as it truly is and abandoning the mind absorbed in it, they proceed to the Supreme State, like elephants free from restraints.

Summary of the Teachings:

The verses from Yoga Vasishta 2.11.24 to 2.11.34 emphasize the transformative power of dispassion (vairagya) and discernment (viveka) as essential qualities for Spiritual Realization. They highlight that True Wisdom and Purity of mind arise naturally in those who develop dispassion without external prompting. Such individuals, described as the most exalted, recognize the illusory nature of the world through self-reflection and discernment, enabling them to detach from worldly attachments. The teachings underscore that this dispassion is not merely a reaction to external suffering but a profound Inner Realization that aligns the mind with Higher Truth.

The text uses vivid metaphors to illustrate the beauty and radiance of a mind purified by discernment and dispassion, likening it to a bride adorned with a garland. It stresses the importance of repeatedly contemplating the transient nature of the world, which is compared to a magical illusion (indrajala). By forcefully letting go of both external and internal attachments, one can transcend the false perceptions that bind them to the cycle of existence. This process of discernment is portrayed as an active, deliberate effort to see the world as it truly is—impermanent and illusory.

The teachings also acknowledge the role of external experiences, such as witnessing suffering or poverty, in sparking dispassion. 

However, they emphasize that the highest form of dispassion arises spontaneously from within, marking it as the supreme good. This natural dispassion prepares the individual to receive Spiritual Knowledge, likened to fertile soil ready for planting. The verses suggest that such readiness is a sign of greatness and a prerequisite for deeper understanding, aligning the individual with the path to Realization.

Furthermore, the verses attribute the development of such Wisdom to Divine Grace, specifically the Grace of the Supreme Self. They also recognize the role of disciplined spiritual practices—such as austerity, charity, and pilgrimages—in purifying the mind by reducing negative karma. These practices, combined with discernment, gradually align the individual’s Consciousness with the Ultimate Truth. The text suggests that even a seemingly coincidental shift in perspective, where the mind turns toward higher contemplation, is the result of accumulated spiritual merit.

Finally, the teachings culminate in a vision of Realization, where individuals, having seen through the illusion of the world, abandon their attachment to it and move toward the Supreme State. The metaphor of unrestrained elephants conveys the freedom and strength of those who have transcended worldly bondage. The verses collectively present a roadmap for spiritual growth, emphasizing that discernment, dispassion, and Divine Grace work together to guide the seeker toward the Ultimate Reality, free from the cycle of worldly existence.

Chapter 2.11, Verses 13–23

Yoga Vashishtha 2.11.13–23

(Narrative of societal decline, the redemptive power of Spiritual Wisdom)

श्रीवसिष्ठ उवाच ।

कालचक्रे वहत्यस्मिंस्ततो विगलिते क्रमे।

प्रत्यहं भोजनपरे जने शाल्यर्जनोन्मुखे ॥ १३ ॥

द्वन्द्वानि संप्रवृत्तानि विषयार्थे महीभुजाम् ।

दण्ड्यतां संप्रयातानि भूतानि भूवि भूरिशः ॥ १४ ॥

ततो युद्ध विना भूपा मही पालयितुं क्षमाः ।

न समथोस्तदा याताः प्रजाभिः सह दैन्यताम् ॥ १५ ॥

तेषां दैन्यापनोदार्थं सम्यग्दृष्टिक्रमाय च।

ततोऽस्मदादिभिः प्रोक्ता महत्यो ज्ञानदृष्टयः ॥ १६ ॥

अध्यात्मविद्या तेनेयं पूर्व राजसु वर्णिता।

तदनु प्रसृता लोके राजविद्येत्युदाहृता ॥ १७ ॥

राजविद्या राजगुह्यमध्यात्मज्ञानमुत्तमम् ।

ज्ञात्वा राघव राजानः परां निर्दुःखतां गताः ॥ १८ ॥

अथ राजस्वतीतेषु बहुष्वमलकीर्तिषु।

अस्माद्दशरथाद्राम जातोऽद्य त्वमिहावनौ ॥ १९ ॥

तव चातिप्रसन्नेऽस्मिञ्जातं मनसि पावनम् ।

निर्निमित्तमिदं चारु वैराग्यमरिमर्दन ॥ २० ॥

सर्वस्यैव हिं सर्वस्य साधोर्रांपे विवेकिनः।

निमित्तपूर्वं वैराग्यं जायते राम राजसम् ॥ २१ ॥

इदं त्वपूर्वमुत्पन्न चमत्कारकरं ।

तवानिमित्तं वैराग्यं सात्त्विकं स्वविवेकजम् ॥ २२ ॥

बीभत्सं विषयं दृष्ट्वा कौ नाम न विरज्यते ।

सतामुत्तमवैराग्य विवेकादेव जायते ॥ २३ ॥

Maharishi Vashishta said:

2.11.13: As the wheel of Time turns in this world, when order gradually dissolves, people become engrossed in daily meals, eagerly pursuing rice and sustenance.

2.11.14: Conflicts arise among kings over material desires, and countless beings on earth face punishment and suffering.

2.11.15: Consequently, without war, kings become incapable of governing the earth properly, and along with their subjects, they fall into misery.

2.11.16: To alleviate their suffering and establish the path of clear understanding, great insights of Wisdom were taught by Sages like us.

2.11.17: Thus, the science of Self-Knowledge was first expounded to ancient kings, and later it spread among people as the "Royal Knowledge."

2.11.18: O Rama, by understanding this Royal Knowledge, the Supreme secret of Spiritual Wisdom, kings attained a state of Ultimate Freedom from sorrow.

2.11.19: Among the many virtuous kings with spotless fame, you, Rama, have been born to Dasharatha on this earth.

2.11.20: In your Pure and Serene mind, O destroyer of foes, a beautiful dispassion has arisen without any external cause.

2.11.21: Indeed, for every noble and discerning person, dispassion typically arises due to some cause, O Rama, and is considered rajasic (born of passion or activity).

2.11.22: However, the dispassion that has arisen in you without any cause is extraordinary, Pure, and sattvic (born of Purity and Wisdom).

2.11.23: Who would not turn away from the repulsive nature of worldly objects? The highest form of dispassion in the virtuous arises solely from discriminative Wisdom.

Summary of Teachings:

The verses from Yoga Vasishta (2.11.13–2.11.23) outline a profound spiritual teaching delivered by Sage Vasishta to Rama, emphasizing the decline of societal order, the role of Spiritual Wisdom in governance, and the emergence of dispassion as a path to liberation. The initial verses (13–15) depict a world where the natural order deteriorates as time progresses, leading people to become preoccupied with basic survival needs, such as food. This decline fuels conflicts among rulers driven by material desires, resulting in widespread suffering and punishment for beings. Consequently, kings, unable to govern effectively without resorting to war, plunge into misery alongside their subjects, highlighting the chaos that ensues when wisdom and righteousness are absent in leadership.

To address this societal and personal turmoil, Sages like Vasishta intervene by imparting Spiritual Wisdom, referred to as "Knowledge of the Self" or "Royal Knowledge" (verses 16–18). This wisdom, initially taught to ancient kings, enables them to transcend sorrow and govern justly by aligning with higher truths. The teaching underscores the transformative power of Self-Knowledge, which elevates rulers to a state of Inner Peace and clarity, allowing them to lead with compassion and Wisdom. This Knowledge, described as a supreme secret, is not merely intellectual but a practical guide for living free from suffering, applicable to both kings and their subjects as it spreads through society.

The focus then shifts to Rama, who is celebrated as a virtuous descendant of noble kings, particularly his father, Dasharatha (verse 19). Vasishta acknowledges Rama’s unique spiritual disposition, noting the spontaneous emergence of dispassion (vairagya) in his Pure mind (verse 20). Unlike ordinary dispassion, which often stems from external triggers such as disillusionment with worldly pleasures, Rama’s dispassion is described as causeless and sattvic, arising naturally from his innate Wisdom (verses 21–22). This distinction highlights the exceptional quality of Rama’s spiritual state, which is not reactive but rooted in profound Self-Awareness and discernment.

The teachings emphasize that true dispassion, especially the sattvic kind, arises from discriminative wisdom (viveka), which allows one to see the fleeting and ultimately unsatisfying nature of worldly objects (verse 23). Vasishta rhetorically asks who would not turn away from the "repulsive" nature of transient pleasures once their impermanence is realized. This discriminative Wisdom is portrayed as the cornerstone of spiritual growth, enabling the virtuous to detach from material attachments and cultivate a Higher State of Consciousness. For Rama, this dispassion is not a rejection of the world but a clear-sighted understanding that liberates him from its binding illusions.

Overall, these verses weave together a narrative of societal decline, the redemptive power of Spiritual Wisdom, and the personal spiritual excellence of Rama. They underscore the importance of Self-Knowledge and discernment in overcoming suffering, both for individuals and society. By presenting Rama’s dispassion as a rare and pure quality, Vasishta positions him as an exemplar of spiritual maturity, whose wisdom can inspire others. The teachings advocate for a life rooted in inner clarity and detachment, offering a timeless guide for navigating the challenges of existence with Grace and liberation.

Chapter 2.11, Verses 1–12

Yoga Vashishtha 2.11.1–12

Chapter XI - On the qualifications of the Inquirer and Guru

(Dissemination of Spiritual Knowledge to alleviate Ignorance in the world. )

श्रीवसिष्ठ उवाच ।

एतत्ते कथितं सर्व ज्ञानावतरणं भुवि ।

मया स्वमीहितं चेव कमलोद्भवचेष्टितम् ॥ १ ॥

तदिदं परमं ज्ञानं श्रोतुमद्य तवानघ ।

भृशमुत्कण्ठितं चेतो महतः सुकृतोदयात् ॥ २ ॥

श्रीराम उवाच ।

कथं ब्रह्मन्मगवतो लोके ज्ञानावतारणे।

सर्गादनन्तरं बुद्धिः प्रवृत्ता परमेष्ठिनः ॥ ३ ॥

श्रीवसिष्ठ उवाच ।

परमे ब्रह्मणि ब्रह्मा स्वभाववशतः स्वयम्।

जातः स्पन्दमयो नित्यमूर्मिरम्बुनिधाविव ॥ ४ ॥

दृष्ट्वैवमातुरं सर्ग सर्गस्य सकलां गतिम्।

भूतभव्यभविष्यस्थां दश परमेश्वरः ॥ ५॥

सक्रियाक्रमकालस्य कृतादेः क्षय आगते।

मोहमालोच्य लोकानां कारुण्यमगमत्प्रभुः ॥ ६ ॥

ततो मामीश्वरः सृष्ट्वा ज्ञानेनायोज्य चासकृत् ।

विससर्ज महीपीठं लोकस्याज्ञानशान्तये ॥ ७ ॥

यथाहं प्रहितस्तेन तथान्ये च महर्षयः।

सनत्कुमारप्रमुखा नारदाद्याश्च भूरिशः ॥ ८ ॥

क्रियाक्रमेण पुण्येन तथा ज्ञानक्रमेण च ।

मनोमोहामयोन्नद्धमुद्धर्तुं लोकमीरिताः ॥ ९ ॥

महर्षिभिस्ततस्तैस्तैः क्षीणे कृतयुगे पुरा ।

क्रमात्क्रियाक्रमे शुद्धे पृथिव्या तनुतां गते ॥ १० ॥

क्रियाक्रमविधानार्थं मर्यादानियमाय च।

पृथग्देशविभागेन भूपालाः परिकल्पिताः ॥ ११ ॥

बहूनि स्मृतिशास्त्राणि यज्ञशास्त्राणि चावनौ ।

धर्मकामार्थसिद्ध्यर्थं कल्पितान्युचितान्यथ ॥ १२ ॥

Maharishi Vasishta said: 

2.11.1: I have narrated to you the entire descent of Knowledge on earth, as per my own wish and the actions of Brahma, the lotus-born.

2.11.2: This Supreme Knowledge, O sinless one, you are now eager to hear, your mind greatly longing for it due to the rise of your virtuous deeds.

Sriram said: 

2.11.3: O Brahmin, how did the intellect of the Supreme Lord Brahma become inclined toward the descent of Knowledge in the world after the creation?

Maharishi Vasishta said: 

2.11.4: In the Supreme Brahman, Brahma arose naturally due to his own nature, vibrant with activity, like a wave in the ocean.

2.11.5: Seeing the entire course of creation in haste and its past, present, and future states, the Supreme Lord perceived it all.

2.11.6: Observing the delusion of beings at the end of the cycle of actions and time, the Lord, out of compassion, contemplated their state.

2.11.7: Then, creating me, the Lord entrusted me with Knowledge and sent me to the earthly realm to dispel the Ignorance of the world.

2.11.8: As I was sent by Him, so too were other great sages like Sanatkumara, Narada, and many others.

2.11.9: Through the paths of action and Knowledge, we were directed to uplift the world, bound by the delusion of the mind.

2.11.10: By those great Sages, in the past Yuga, when Pure actions gradually diminished and became sparse on earth...

2.11.11: For the sake of establishing the order of actions and maintaining discipline, kings were appointed in various regions.

2.11.12: Many Smriti texts and sacrificial scriptures were composed on earth, appropriately designed for the fulfillment of dharma, desire, and wealth.

Summary of the Teachings:

The verses from Yoga Vasishta 2.11.1 to 2.11.12 present a dialogue between Sage Vasishta and Lord Rama, focusing on the origin and dissemination of Spiritual Knowledge to alleviate Ignorance in the world. Vasishta explains that he has shared the account of how Divine Knowledge descended to earth, fulfilling both his own intent and the Divine Will of Brahma, the Creator. This sets the stage for Rama’s inquiry into how Brahma’s intellect was inspired to initiate this process, reflecting the human quest for understanding the divine mechanism behind the spread of Wisdom.

Vasishta elaborates that Brahma, emerging naturally from the Supreme Brahm, is inherently dynamic, akin to waves arising in an ocean. This metaphor underscores the spontaneous and vibrant nature of Creation, where Brahma, as a manifestation of the Ultimate Reality, observes the entire trajectory of the Universe —past, present, and future. His awareness of the cosmos and its cycles highlights the omniscience of the Divine, setting the context for his compassionate response to the plight of Beings trapped in delusion.

The teachings reveal that Brahma, moved by compassion upon seeing the ignorance and confusion of Beings at the end of a cosmic cycle, decided to intervene. He created Vasishta and other great Sages, such as Sanatkumara and Narada, and entrusted them with Divine Knowledge to guide humanity. This act reflects the Divine intent to uplift the world by dispelling Ignorance, emphasizing the role of Enlightened Beings as conduits of Wisdom to restore balance and clarity in a world clouded by delusion.

The Sages were tasked with uplifting humanity through two primary paths: the path of action (karmic discipline) and the path of Knowledge (jnana). This dual approach addresses both the practical and spiritual dimensions of human existence, aiming to liberate minds bound by delusion. The verses further note that in the Treta Yuga, when Pure actions waned, Sages and kings were appointed to maintain order and discipline across different regions, ensuring the continuity of righteous conduct and societal harmony.

Finally, the establishment of Smriti texts and sacrificial scriptures is highlighted as a means to guide humanity toward fulfilling dharma (righteousness), artha (wealth), and kama (desire) in an appropriate manner. These texts provided structured frameworks for living in alignment with Cosmic order. Collectively, these verses emphasize the Divine origin of Knowledge, the compassionate intervention of Brahma, the role of Sages in disseminating Wisdom, and the establishment of systems to sustain righteousness, offering a holistic approach to overcoming Ignorance and achieving Spiritual and worldly fulfillment.