Chapter 2.18, Verses 61–70

Yoga Vashishtha 2.18.61–70

(Nature of the world is a dream, to be understood with analogies)

श्रीवसिष्ठ उवाच ।

स्वप्नाभत्वं च जगतः श्रुते शास्त्रेऽवबोध्यते ।

शीघ्रं न पार्यते वक्तुं वाक्किल क्रमवर्तिनी ॥ ६१ ॥

स्वप्नसंकल्पनाध्याननगराद्युपमं  जगत्।

यतस्त एव दृष्टान्तास्तस्मात्सन्तीह नेतरे ॥ ६२ ॥

अकारणे कारणता यद्बोधायोपमीयते।

न तत्र सर्वसाधर्म्यं संभवत्युपमाश्रमैः ॥ ६३ ॥

उपमेयस्योपमानादेकांशेन सधर्मता ।

अङ्गीकार्यावबोधाय धीमता निर्विवादिना ॥ ६४ ॥

अर्थावलोकने दीपादाभामात्रादृते किल ।

न स्थानतैलवर्त्यादि किंचिदव्युपयुज्यते ॥ ६५ ॥

एकदेशसमर्थत्वादुपमेयावबोधनम् ।

उपमानं करोत्यङ्ग दीपोऽर्थप्रभया यथा ॥ ६६ ॥

दृष्टान्तस्यांशमात्रेण बोध्यबोधोदये सति ।

उपादेयतया ग्राह्यो महावाक्यार्थनिश्चयः ॥ ६७ ॥

न कुतार्किकतामेत्य नाशनीया प्रबुद्धता।

अनुभूत्यपलापान्तैरपवित्रैर्विकल्पितैः ॥ ६८ ॥

विचारणादनुभवकारिवैरिणोऽपि वाङ्मयं त्वनुगतमस्मदादिषु ।

स्त्रियोक्तमप्यपपरमार्थवैदिकं वचो वचःप्रलपनमेव नागमः ॥ ६९ ॥

अस्माकमस्ति मतिरङ्ग तयेति सर्वशास्त्रैकवाक्यकरणं फलितं यतो यः।

प्रातीतिकार्थमपशास्त्रनिजाङ्गपुष्टात्संवेदनादितरदस्ति ततः प्रमाणम् ॥ ७० ॥

Maharishi Vashishta said:

2.18.61: The world is understood to be like a dream through the teachings of the scriptures, but this cannot be quickly explained, as speech follows a gradual process.

2.18.62: The world is likened to a dream, a thought, a meditative vision, or a city in the sky; these examples are used because they reflect its nature, not otherwise.

2.18.63: When causality is attributed to something without a cause for the sake of understanding, complete similarity between the example and the subject is not possible due to the limitations of analogies.

2.18.64: A Wise and discerning person should accept partial similarity between the subject and the analogy for the sake of understanding, without dispute.

2.18.65: Just as a lamp is used to see an object by its light alone, without needing its stand, oil, or wick, so too is the analogy used for understanding.

2.18.66: An analogy, by supporting one aspect, facilitates understanding of the subject, just as a lamp illuminates an object with its light.

2.18.67: When understanding arises through a partial aspect of the example, the essence of the great scriptural teachings should be accepted as valid.

2.18.68: One should not fall into false reasoning or destroy awakened understanding with impure, baseless doubts or denials of experience.

2.18.69: Through reflection, even the words of enemies or ordinary people, if aligned with Ultimate Truth and Vedic Wisdom, should be considered valid, not mere chatter.

2.18.70: Our conviction, supported by all scriptures, yields the fruit of understanding; beyond personal experience and scriptural authority, no other proof is needed.

Summary of Teachings:

The verses from Yoga Vasishta 2.18.61 to 2.18.70, as spoken by Sage Vasishta, focus on the nature of the world as an illusory phenomenon, akin to a dream, and the use of analogies to facilitate spiritual understanding. The teachings emphasize that the world’s apparent Reality is comparable to transient mental constructs like dreams or imagined cities. This perspective is rooted in scriptural wisdom, but the gradual nature of human speech limits how quickly this profound truth can be conveyed. The verses underscore the importance of grasping the essence of the world’s illusory nature to progress toward spiritual awakening.

A key theme is the role of analogies in conveying complex metaphysical truths. The scriptures use examples like dreams or meditative visions to illustrate the world’s lack of inherent Reality. However, Vasishta cautions that analogies are inherently limited; they cannot fully capture the subject due to the absence of complete similarity. A Wise seeker should focus on the partial similarity that aids comprehension, accepting it as a tool for insight rather than demanding perfect equivalence. This approach encourages intellectual humility and openness to partial truths that lead to deeper understanding.

The verses further liken analogies to a lamp that illuminates an object through its light alone, without reliance on its physical components. 

Similarly, an analogy’s purpose is to shed light on a specific aspect of truth, enabling the seeker to grasp the essence of the teaching. The emphasis is on practical understanding rather than overanalyzing the analogy’s limitations. This method aligns with the broader Advaita Vedanta framework, where intellectual clarity supports experiential Realization of non-dual Reality.

Vasishta also advises against succumbing to false reasoning or skeptical doubts that undermine awakened understanding. The seeker is encouraged to remain steadfast in their Realization, avoiding distractions from baseless arguments or impure thoughts. Even words from unlikely sources, such as ordinary people or adversaries, should be valued if they align with Ultimate Truth and Vedic Wisdom. This reflects the text’s pragmatic approach to wisdom, prioritizing truth over the source of the teaching.

Finally, the teachings culminate in the assertion that personal experience, supported by scriptural authority, is the ultimate proof of Truth. The convergence of direct Realization and the consistent message of the scriptures provides the seeker with unshakable conviction. By emphasizing reflection, experience, and alignment with authoritative texts, these verses guide the aspirant toward a clear understanding of the world’s illusory nature and the path to Realization through Discernment and Wisdom.

Chapter 2.18, Verses 56–60

Yoga Vashishtha 2.18.56–60

(Only Brahm is Real, the world is a mere dream)

श्रीवसिष्ठ उवाच ।

एवं सति निराकारे ब्रह्मण्याकारवान्कथम् ।

दृष्टान्त इति नोद्यन्ति मूर्खवैकल्पिकोक्तयः ॥ ५६ ॥

अन्यासिद्धविरुद्धादिदृग्दृष्टान्त प्रदूषणैः ।

स्वप्नोपमत्वाज्जगतः समुदेति न किंचन ॥ ५७ ॥

अवस्तु पूर्वापरयोर्वर्तमाने विचारितम्।

यथा जाग्रत्तथा स्वप्नः सिद्धमाबालमागतम् ॥ ५८ ॥

स्वप्नसंकल्पनाध्यानवरशापौष धादिभिः।

यथार्था इह दृष्टान्तास्तद्रूपत्वाज्जगत्स्थितेः ॥ ५९॥

मोक्षोपायकृता ग्रन्थकारेणान्येऽपि ये कृताः ।

ग्रन्थास्तेष्वियमेवैका व्यवस्था बोध्यबोधने ॥ ६० ॥

Maharishi Vashishta said:

2.18.56: If Brahm is formless, how can it have form? The arguments of fools based on imagination do not hold, as examples (to explain the formless) do not arise.

2.18.57: Due to flaws like being unestablished, contradictory, or otherwise defective, examples fail to describe the world, which, being like a dream, does not truly arise.

2.18.58: When examined, the world, being unreal in the past, present, and future, is like a dream in the waking state, a truth evident even to a child.

2.18.59: Examples drawn from dreams, imagination, meditation, curses, boons, or herbs appear real due to the nature of the world’s existence, which is akin to these.

2.18.60: Among the texts composed by the author for the purpose of Realization, this is the only consistent method for teaching and understanding the Truth.

Summary of the Teachings:

The verses from Yoga Vasishta 2.18.56 to 2.18.60, spoken by Sage Vasishta, delve into the nature of reality, the limitations of intellectual constructs, and the path to understanding the Ultimate Truth. The teachings emphasize the non-dual philosophy of Advaita Vedanta, which posits that the Ultimate Reality, Brahm, is formless and beyond comprehension through ordinary means like examples or intellectual arguments. These verses aim to guide the seeker toward Realization by dismantling misconceptions about the world’s apparent reality and pointing to the illusory nature of existence, akin to a dream.

In verse 2.18.56, Vasishta challenges the notion of attributing form to the formless Brahm. He critiques the futile attempts of the ignorant to describe the indescribable through imaginative arguments or analogies. This sets the stage for a deeper inquiry into the nature of Reality, suggesting that conventional reasoning fails when applied to the Absolute, which transcends form and duality. The verse underscores the limitations of human intellect in grasping the formless, urging seekers to move beyond superficial explanations.

Verse 2.18.57 further elaborates on the inadequacy of examples to describe the world, which is likened to a dream. Vasishta points out that examples are flawed—either unestablished, contradictory, or defective—because the world itself is not a substantial reality. By comparing the world to a dream, he highlights its ephemeral and illusory nature, suggesting that nothing truly arises in an ultimate sense. This teaching encourages detachment from the apparent Reality of the world, aligning with the Advaitic view that only Brahm is Real, and the world is a mere appearance.

In verses 2.18.58 and 2.18.59, Vasishta reinforces the dream-like nature of existence, asserting that the world, when scrutinized, lacks Reality in all temporal dimensions—past, present, and future. He draws parallels between dreams, imagination, meditation, and other phenomena like curses or boons, which seem Real within their context but are ultimately insubstantial. This comparison serves to illustrate that the world’s existence is similarly illusory, appearing Real only due to the mind’s projections. These verses guide the seeker to question the validity of sensory experience and recognize the underlying unity of Brahm.

Finally, verse 2.18.60 emphasizes the uniqueness of the Yoga Vasishta’s approach to Realization. Vasishta declares that among all texts composed for attaining Realization, this teaching—centered on Realizing the illusory nature of the world and the formless Reality of Brahm—is the definitive method. The verse underscores the text’s authority in providing a consistent and direct path to enlightenment, encouraging seekers to internalize this non-dual perspective to transcend Ignorance and attain Realization. Collectively, these verses advocate a profound shift in perception, from clinging to the apparent Reality of the world to Realizing the Eternal Truth of Brahm.

Chapter 2.18, Verses 47–55

Yoga Vashishtha 2.18.47–55

(Nature of Brahm)

श्रीवसिष्ठ उवाच ।

एतावत्यपि येऽभीताः पापा भोगरसे स्थिताः ।

स्वमातृविष्ठाकृमयः कीर्तनीया न तेऽधमाः ॥ ४७ ॥

श्रृणु तावदिदानीं त्वं कथ्यमानमिदं मया।

राघव ज्ञानविस्तारं बुद्धिसारतरान्तरम् ॥ ४८ ॥

यथेदं श्रूयते चास्त्रं तामापातनिकां श्रृणु ।

विचार्यते यथार्थोऽयं यथा च परिभाषया ॥ ४९ ॥

येनेहाननुभूतेऽर्थे दृष्टेनार्थेन बोधनम् ।

बोधोपकारफलदं तं दृष्टान्तं विदुर्बुधाः ॥ ५० ॥

दृष्टान्तेन विना राम नापूर्वार्थोऽवबुध्यते।

यथा दीपं विना रात्रौ भाण्डोपस्करणं गृहे ॥ ५१ ॥

यैर्यैः काकुत्स्थ दृष्टान्तैस्त्वं मयेहावबोध्यसे ।

सर्वे सकारणास्ते हि प्राप्यन्तु सदकारणम् ॥ ५२ ॥

उपमानोपमेयानां कार्यकारणतोदिता।

वर्जयित्वा परं ब्रह्म सर्वेषामेव विद्यते ॥ ५३ ॥

ब्रह्मोपदेशे दृष्टान्तो यस्तवेह हि कथ्यते।

एकदेशसधर्मत्वं तत्रान्तः परिगृह्यते ॥ ५४ ॥

यो यो नामेह दृष्टान्तो ब्रह्मतत्त्वावबोधने ।

दीयते स स बोद्धव्यः स्वप्नजातो जगद्गतः ॥ ५५ ॥

Maharishi Vasishta said: 

2.18.47: Those who, despite this Knowledge, remain fearless, sinful, and attached to sensual pleasures are like worms in their mother’s excrement—such lowly beings are not worthy of mention.

2.18.48: Listen now, O Rama, to what I am about to explain, an exposition of Knowledge that is the Essence of Wisdom and deeply profound.

2.18.49: As this scripture is heard, listen also to its metaphorical expressions, which are explained accurately and through proper exposition.

2.18.50: Through an example, an un-experienced truth is understood by relating it to a seen object, yielding the fruit of enlightenment—this is what the Wise call an illustration.

2.18.51: Without an example, O Rama, an unfamiliar Truth cannot be grasped, just as household items cannot be seen at night without a lamp.

2.18.52: O descendant of Kakutstha, all the examples I use to instruct you have a cause and lead to the understanding of the Ultimate Cause.

2.18.53: For all objects of comparison and the compared, arising from cause and effect, there exists a cause—except for the Supreme Brahm, which is beyond all.

2.18.54: In teaching about Brahm, the example given here conveys only a partial similarity, grasping just one aspect of its nature.

2.18.55: Whatever example is given here to understand the truth of Brahm, it should be understood as being like a dream, transient like the world.

Summary of Teachings:

The verses from Yoga Vasishta 2.18.47–55, spoken by Sage Vasishta to Rama, emphasize the importance of Wisdom, the use of examples in Spiritual teaching, and the Ultimate Nature of Brahm. In the first verse, Vasishta condemns those who, despite receiving profound Knowledge, remain attached to sinful pleasures and lack fear of their consequences. He compares such individuals to worms wallowing in filth, highlighting their spiritual degradation and unworthiness. This sets the tone for the subsequent verses, which focus on guiding Rama toward true understanding through intellectual and metaphorical clarity.

Vasishta then introduces the method of imparting Wisdom, urging Rama to listen attentively to the teachings that encapsulate the Essence of Knowledge. He emphasizes the use of scriptures and their metaphorical expressions, which are designed to convey Truth accurately. The use of metaphors or examples (dṛṣṭānta) is central to these verses, as they serve as tools to make abstract or unfamiliar spiritual concepts accessible. By relating unknown truths to familiar objects or experiences, these examples act like a lamp illuminating the darkness, enabling comprehension where direct understanding might be elusive.

The teachings further clarify that examples are not arbitrary but are rooted in causality, reflecting the interconnectedness of phenomena within the framework of cause and effect. 

Every example Vasishta employs is purposeful, leading Rama toward the Ultimate Truth of Brahm, the Supreme Reality that transcends all causality. This distinction is crucial: while worldly phenomena are bound by cause and effect, Brahm stands beyond these limitations, Unchanging and Eternal.

Vasishta underscores that examples used to describe Brahm capture only a partial aspect of its Infinite Nature. Since Brahm is beyond complete human comprehension, any analogy or illustration can only point to a fragment of its Truth. The final verse likens such examples to dreams, emphasizing the transient and illusory nature of the world compared to the Eternal Reality of Brahm. This comparison reinforces the Advaita Vedanta perspective that the material world is impermanent, like a dream, and True Knowledge lies in Realizing the Unchanging Brahm.

In essence, these verses guide Rama (and the reader) toward Spiritual Awakening by advocating the use of intellectual tools like examples to grasp profound Truths, while reminding us of the limitations of such tools when approaching the Infinite Nature of Brahm. They encourage detachment from fleeting pleasures, attentive listening to Wisdom, and contemplation of the Ultimate Reality that transcends all worldly phenomena.

Chapter 2.18, Verses 39–46

Yoga Vashishtha 2.18.39–46

(Live simply, act virtuously, and avoid entanglement in sensory desires)

श्रीवसिष्ठ उवाच ।

यथा संकल्पनगरे पुंसो हर्षविषादिता।

न बाधते तथैवास्मिन्परिज्ञाते जगद्भ्रमे ॥ ३९ ॥

चित्रसर्पः परिज्ञातो न सर्पभयदो यथा।

दृश्यसर्पः परिज्ञातस्तथा न सुखदुःखदः ॥ ४० ॥

परिज्ञानेन सर्पत्वं चित्रसर्पस्य नश्यति।

यथा तथैव संसारः स्थित एवोपशाम्यति ॥ ४१ ॥

सुमनःपल्लवामर्दे किंचिद्व्यतिकरो भवेत्।

परमार्थपदप्राप्तौ नतु व्यतिकरोऽल्पकः ॥ ४२ ॥

गच्छत्यवयवः स्पन्दं सुमनःपत्रमर्दने ।

इह धीमात्ररोधस्तु नाङ्गावयवचालनम् ॥ ४३ ॥

सुखासनोपविष्टेन यथासंभवमश्नता।

भोगजालं सदाचारविरुद्धेषु न तिष्ठता ॥ ४४ ॥

यथाक्षणं यथादेशं प्रविचारयता सुखम् ।

यथासंभवसत्सङ्गमिदं शास्त्रमथेतरत् ॥ ४५ ॥

आसाद्यते महाज्ञानबोधः संसारशान्तिदः।

न भूयो जायते येन योनियन्त्रप्रपीडनम् ॥ ४६ ॥

Maharishi Vashishta said:

2.18.39: Just as the joy or sorrow in a city imagined by a person does not affect them, similarly, when the illusion of the world is fully understood, it ceases to cause disturbance.

2.18.40: Just as a snake in a painting, when recognized as such, does not cause fear, so too the objects of the world, when understood, do not cause pleasure or pain.

2.18.41: When the snake in a painting is known to be unreal, its serpent-nature vanishes; similarly, when the world is understood, though it remains, its disturbing influence subsides.

2.18.42: Crushing a beautiful flower may cause some disturbance, but attaining the State of Ultimate Truth causes no such disturbance, however slight.

2.18.43: When crushing a flower, its parts tremble; but here, restraining only the mind is required, not the movement of physical limbs.

2.18.44: Sitting comfortably, eating as appropriate, and not indulging in desires contrary to virtuous conduct, one remains free from the web of sensory pleasures.

2.18.45: By reflecting moment by moment, in any place, with joy, and by associating with the virtuous or studying this scripture or others, one attains true understanding.

2.18.46: Through this, one achieves the Great Knowledge that brings peace from the world’s turmoil, ensuring no further rebirth or suffering in the cycle of existence.

Summary of Teachings:

The verses from Yoga Vasishta 2.18.39 to 2.18.46 emphasize the Realization that comes from understanding the illusory nature of the world. They teach that, like an imagined city or a painted snake, the world’s joys and sorrows lose their power to disturb once their unreality is recognized. This insight dissolves the emotional grip of worldly experiences, freeing the individual from attachment to pleasure or pain. The teachings underscore that True Realization lies in perceiving the world as a mere appearance, which, though it persists, no longer binds the mind.

The text uses vivid metaphors to illustrate this point. The comparison to a painted snake highlights how fear arises from misperception, but once the truth is known, the fear vanishes. Similarly, the world’s ability to cause suffering depends on Ignorance; with Knowledge, its influence fades. This understanding does not negate the world’s existence but transforms one’s relationship with it, allowing one to remain unaffected by its fluctuations.

The verses also contrast minor worldly actions, like crushing a flower, with the profound act of attaining Ultimate Truth. While physical actions may cause temporary disturbance, the pursuit of Self-Realization involves no such disruption, focusing instead on mental discipline. Restraining the mind, rather than controlling the body, is presented as the key to Realization, highlighting the internal nature of this spiritual process.

Practical guidance is offered for the seeker: live simply, act virtuously, and avoid entanglement in sensory desires. By maintaining a comfortable posture, eating moderately, and adhering to ethical conduct, one creates the conditions for spiritual growth. The emphasis on mental restraint over physical effort suggests that Realization is accessible through Inner Clarity rather than external renunciation.

Finally, the teachings encourage continuous reflection, association with the Wise, and engagement with scriptures to cultivate Great Knowledge. This Knowledge brings lasting peace, ending the cycle of rebirth and suffering. The path outlined is one of introspection and Wisdom, leading to a State where the world’s illusions no longer hold sway, granting Ultimate Freedom.

Chapter 2.18, Verses 33–38

Yoga Vashishtha 2.18.33–38

(Dissolution of the ego and the illusion of the world as separate entities)

श्रीवसिष्ठ उवाच ।

शास्त्रं सुबोधमेवेदं सालंकारविभूषितम्।

काव्यं रसमयं चारु दृष्टान्तैः प्रतिपादितम् ॥ ३३ ॥

बुध्यते स्वयमेवेदं किंचित्पदपदार्थवित् ।

स्वयं यस्तु न वेत्तीदं श्रोतव्यं तेन पण्डितात् ॥ ३४ ॥

यस्मिन्श्रुते मते ज्ञाते तपोध्यानजपादिकम् ।

मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते ॥ ३५ ॥

एतच्छास्त्रघनाभ्यासात्पौनःपुन्येन वीक्षणात् ।

पाण्डित्यं स्यादपूर्वं हि चित्तसंस्कारपूर्वकम् ॥ ३६ ॥

अहं जगदिति प्रौढो द्रष्टृदृश्यपिशाचकः।

पिशाचोऽर्कोदयेनेव स्वयं शाम्यत्ययत्नतः ॥ ३७ ॥

भ्रमो जगदहं चेति स्थित एवोपशाम्यति।

स्वप्नमोहः परिज्ञात इव नो भ्रमयत्यलम् ॥ ३८ ॥

Maharishi Vashishta said:

2.18.33: This scripture is easy to understand, adorned with eloquent expressions, poetic in its charm, and illustrated with examples.

2.18.34: One who understands even a little of its words and meanings grasps it on their own. But if one does not understand it independently, they should learn it from a wise scholar.

2.18.35: When this scripture is heard, understood, and Realized, practices like austerity, meditation, or chanting become unnecessary for attaining Realization in this life.

2.18.36: Through repeated study and contemplation of this profound scripture, one attains unparalleled Wisdom, rooted in the purification of the mind.

2.18.37: The delusion of “I” and “the world” as separate entities, like a ghost haunting the Seer and the seen, vanishes effortlessly, just as darkness disappears at sunrise.

2.18.38: The illusion of “I” and “the world” subsides completely when fully understood, just as the delusion of a dream ceases to confuse once it is recognized as a dream.

Summary of Teachings:

The verses from Yoga Vasishta 2.18.33 to 2.18.38, spoken by Sage Vasishta, emphasize the accessibility and transformative power of the scripture’s teachings. The text is described as clear, beautifully composed, and enriched with examples, making it approachable for those seeking Spiritual Wisdom. This highlights the scripture’s role as a guide that communicates profound truths in an engaging and relatable manner, ensuring that even those with minimal prior knowledge can begin to grasp its essence. The emphasis on its poetic and illustrative nature underscores its appeal to both the intellect and the heart, inviting seekers to engage deeply with its content.

The teachings stress the importance of self-effort in understanding the scripture, while also acknowledging the value of guidance from a learned teacher for those who find it challenging to comprehend independently. This balance reflects a practical approach to spiritual learning, recognizing that while personal insight is ideal, external wisdom can bridge gaps in understanding. The scripture is positioned as a tool that empowers individuals to unlock its meaning through their own reflection, yet it remains accessible through scholarly guidance when needed, fostering inclusivity in the pursuit of liberation.

A central teaching in these verses is the sufficiency of the scripture’s Wisdom for attaining Realization. Vasishta asserts that once the teachings are internalized, traditional spiritual practices such as austerity, meditation, or chanting become redundant. This underscores the scripture’s focus on direct Realization of Truth, prioritizing inner understanding over external rituals. The emphasis on hearing, understanding, and Realizing the teachings points to a process of intellectual and experiential assimilation, where Realization arises from a shift in perception rather than prolonged effort in practices.

The repeated study and contemplation of the scripture are highlighted as a means to cultivate profound Wisdom and purify the mind. This iterative process of engagement is seen as transformative, gradually refining one’s Consciousness and dismantling Ignorance. The teachings suggest that Wisdom is not merely intellectual but involves a deep mental and spiritual transformation, aligning the practitioner with the truth of non-duality. This disciplined approach to study reflects the text’s view that consistent effort in engaging with its ideas leads to a lasting shift in Awareness.

Finally, the verses address the dissolution of the ego and the illusion of the world as separate entities. The delusion of “I” and “the world” is likened to a ghost that vanishes effortlessly upon true understanding, similar to darkness dispelled by sunlight or a dream recognized as unreal. This metaphor illustrates the power of Self-Realization to eradicate false perceptions without struggle, emphasizing the non-dualistic perspective of the Yoga Vasishta. The teachings culminate in the idea that Realization is achieved by seeing through the illusion of separateness, leading to a natural and spontaneous cessation of delusion, aligning the individual with the Ultimate Reality.

Chapter 2.18, Verses 24–32

Yoga Vashishtha 2.18.24–32

(Qualities of a Wise, Realized Mind )

श्रीवसिष्ठ उवाच ।

धर्मभित्तौ भृशं लग्नां धियं धैर्यधुरं गताम् ।

आधयो न विधुन्वन्ति वाताश्चित्रलतामिव ॥ २४ ॥

न पतत्यवटे ज्ञस्तु विषयासङ्गरूपिणि ।

कः किल ज्ञातसरणिः श्वभ्रं समनुधावति ॥ २५ ॥

सच्छास्त्रसाधुवृत्तानामविरोधिनि कर्मणि ।

रमते धीर्यथाप्राप्ते साध्वीवान्तःपुराजिरे ॥ २६ ॥

जगतां कोटिलक्षेषु यावन्तः परमाणवः।

तेषामेकैकशोऽन्तःस्थान्सर्गान्पश्यत्यसङ्गधीः ॥ २७ ॥

मोक्षोपायावबोधेन शुद्धान्तःकरणं जनम्।

न खेदयति भोगौघो न चानन्दयति क्वचित् ॥ २८ ॥

परमाणौ परमाणौ सर्ववर्गा निरर्गलाः।

ये पतन्त्युत्पतन्त्यम्बुवीचिवत्तान्स पश्यति ॥ २९ ॥

न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति ।

कार्याण्येष प्रबुद्धोऽपि निष्प्रबुद्ध इव द्रुमः ॥ ३० ॥

दृश्यते लोकसामान्यो यथाप्राप्तानुवृत्तिमान् ।

इष्टानिष्टफलप्राप्तौ हृदयेनापराजितः ॥ ३१ ॥

बुद्ध्वेदमखिलं शास्त्रं वाचयित्वा विविच्यताम् ।

अनुभूयत एवैतन्न तूक्तं वरशापवत् ॥ ३२ ॥

Maharishi Vashishta said:

2.18.24: The mind, firmly established in righteousness and steadfast in patience, is not shaken by afflictions, just as the winds do not disturb a delicate creeper.

2.18.25: The Wise one does not fall into the pit of attachment to sense objects. Who, knowing the True path, would chase after a mirage?

2.18.26: The steadfast mind delights in actions aligned with sacred scriptures and the conduct of the virtuous, like a devoted wife in the inner courtyard of her home.

2.18.27: In the countless millions of worlds, the unattached intellect perceives creations within each atom, as if observing them from within.

2.18.28: Through understanding the means to Realization, a person with a purified Inner Being is neither distressed by the flood of sensory pleasures nor overly elated by them.

2.18.29: In every single atom, all groups of Beings arise and fall freely like waves in the ocean, and the wise one perceives them as such.

2.18.30: The Awakened One neither hates what arises nor desires what ceases. Though engaged in actions, they remain as unaffected as an unawakened tree.

2.18.31: They appear ordinary in the ways of the world, acting according to circumstances, yet remain inwardly unconquered by the outcomes of desirable or undesirable results.

2.18.32: Having understood this entire teaching, let it be studied and discerned. It must be experienced directly, not merely accepted like a boon or curse.

Summary of the Teachings:

The teachings in these verses from the Yoga Vasishta emphasize the qualities of a Wise, Realized Mind that is grounded in spiritual understanding and detachment. 

Verses 24 to 26 highlight the stability and righteousness of such a mind. It is described as being firmly rooted in dharma (righteousness) and fortified by patience, unshaken by external disturbances like afflictions or sensory temptations. The Wise person avoids the pitfalls of attachment to fleeting sense objects, recognizing them as illusory, much like a mirage. Their actions align with sacred scriptures and virtuous conduct, reflecting a natural harmony with truth, akin to a devoted wife’s serene presence in her home.

Verses 27 to 29 delve into the expansive perception of the enlightened intellect. The unattached mind perceives the infinite creations within every atom, understanding the transient nature of existence as akin to waves rising and falling in an ocean. This Cosmic perspective underscores the non-dualistic vision of Reality, where the Wise see the interconnectedness and impermanence of all phenomena, remaining unaffected by the constant flux of the material world.

Verse 30 introduces the concept of Realization through purified understanding. A person who comprehends the path to Realization maintains an Inner Purity that renders them indifferent to the extremes of sensory pleasure or pain. This equanimity arises from a deep Realization of the transient nature of worldly experiences, allowing the individual to remain balanced regardless of external circumstances.

Verses 31 describe the practical demeanor of the awakened individual. They engage in worldly actions without attachment, neither resisting what comes nor craving what departs. Outwardly, they may seem ordinary, blending seamlessly into societal norms, but inwardly, they remain untouched by the dualities of success or failure, pleasure or pain. This Inner Freedom distinguishes them as spiritually awake, even while participating in the world like an unaffected tree standing firm amidst changing seasons.

Finally, verse 32 emphasizes the importance of direct experience over mere intellectual acceptance of these teachings. The Wisdom of the Yoga Vasishta is not to be passively received like a bestowed gift or curse but must be actively studied, discerned, and internalized through personal Realization. This underscores the text’s focus on experiential Knowledge as the key to True Realization, urging the seeker to go beyond theoretical understanding to embody the teachings in their life. Collectively, these verses guide the aspirant toward a state of Inner Freedom, characterized by detachment, equanimity, and a profound understanding of Reality’s transient yet interconnected nature.

Chapter 2.18, Verses 18–23

Yoga Vashishtha 2.18.18–23

(Inner Transformation through Discernment, leading to a State of Realization marked by Purity, Tranquility, and Freedom from worldly attachments)

श्रीवसिष्ठ उवाच ।

समुद्रस्येव गाम्भीर्यं धैर्यं मेरोरिव स्थितम् ।

अन्तः शीतलता चेन्दोरिवोदेति विचारिणः ॥ १८ ॥

सा जीवन्मुक्तता तस्य शनैः परिणतिं गता ।

शान्ताशेषविशेषस्य भवत्यविषयो गिराम् ॥ १९ ॥

सर्वार्थशीतला शुद्धा परमालोकदास्यधीः।

परं प्रकाशमायाति ज्योत्स्नेव शरदैन्दवी ॥ २० ॥

हृद्याकाशे विवेकार्के शमालोकिनि निर्मले ।

अनर्थसार्थकर्तारो नोद्यन्ति किल केतवः ॥ २१ ॥

शाम्यन्ति शुद्धिमायान्ति सौम्यास्तिष्ठन्ति सून्नते ।

अचञ्चले जलेऽतृष्णाः शरदीवाभ्रमालिकाः ॥ २२ ॥

यत्किंचनकरी क्रूरा ग्राम्यता विनिवर्तते ।

दीनानना पिशाचानां लीलेव दिवसागमे ॥ २३ ॥

Maharishi Vashishta said:

2.18.18: The depth of an Seeker is like that of the ocean, their steadfastness like that of Mount Meru, and a coolness within arises like that of the moon.

2.18.19: That State of Realized while living gradually reaches maturity, becoming Tranquil, free from all distinctions, and beyond the scope of words.

2.18.20: Pure, cool in all matters, with the Highest Wisdom granting Supreme Vision, it attains Ultimate Brilliance, like moonlight in the autumn night.

2.18.21: In the Pure Space of the Heart, where the sun of Discernment shines with the light of Tranquility, the disturbances that cause meaningless pursuits do not arise.

2.18.22: They subside, attain Purity, remain gentle and steady in emptiness, like cloudless skies in autumn, free from thirst in the still waters.

2.18.23: All harsh, vulgar actions cease, like the playful mischief of ghosts fading away at the arrival of dawn.

Summary of Teachings:

The verses from Yoga Vasishta 2.18.18 to 2.18.23, spoken by Sage Vasishta, describe the qualities and Inner Transformation of a person engaged in deep Inquiry and Discernment, culminating in the state of jivanmukti, or Realized while Living. The first verse (2.18.18) emphasizes the profound and stable nature of such an individual. Their depth of understanding is likened to the vastness of the ocean, their steadfastness to the immovable Mount Meru, and their inner calm to the soothing coolness of the moon. This sets the tone for the verses, highlighting the serene and unshakable disposition that arises from True Contemplation and Self-Inquiry.

In the second verse (2.18.19), Vasishta describes the gradual ripening of the State of Realization while Living. This State is characterized by complete Tranquility and the transcendence of all dualities and distinctions, such as likes and dislikes or pleasure and pain. It is a state so profound that it defies verbal description, existing beyond the limitations of language. This underscores the idea that True Realization is an experiential Reality, not merely an intellectual concept, and it matures through consistent introspection and spiritual practice.

The third verse (2.18.20) elaborates on the Purity and Clarity of this Realized State. The mind of the inquirer becomes free from agitation, Pure in its Essence, and capable of perceiving the Ultimate Truth with Supreme Clarity, likened to the radiant moonlight of an autumn night. This metaphor suggests a state of effortless illumination, where Wisdom shines naturally, unclouded by Ignorance or worldly attachments. The verse emphasizes the transformative power of Discernment, which leads to a Vision of Reality that is both profound and Serene.

The fourth and fifth verses (2.18.21 and 2.18.22) focus on the inner landscape of the Realized Mind. The Heart becomes a Pure, spacious realm illuminated by the Light of Discernment, where disturbances and futile desires no longer arise. This State is compared to still waters and clear autumn skies, symbolizing a Mind free from craving and agitation. The imagery conveys a sense of profound Peace and stability, where the Mind rests in its natural state of emptiness, undisturbed by the transient fluctuations of worldly existence.

Finally, the sixth verse (2.18.23) describes the cessation of crude and ignorant behaviors, likening them to the mischievous antics of ghosts that vanish with the dawn. This suggests that the Ignorance and coarse tendencies of an unawakened mind dissolve in the Light of Wisdom, much like darkness dissipates at sunrise. Collectively, these verses outline a path of Inner Transformation through Discernment, leading to a State of Realization marked by Purity, Tranquility, and Freedom from worldly attachments, offering a timeless guide for spiritual seekers aiming to Realize their True Nature.

Chapter 2.18, Verses 11–17

Yoga Vashishtha 2.18.11–17

(Clear and Tranquil Mind is like a serene lake)

श्रीवसिष्ठ उवाच ।

केवलं समवेक्ष्यन्ते विवेकाध्यासनं धियः।

न किंचन फलं धत्ते स्वाभ्यासेन विना क्रिया ॥ ११ ॥

मनः प्रसादमायाति शरदीव महत्सरः।

परं साम्यमुपादत्ते निर्मन्दर इवार्णवः ॥ १२ ॥

निरस्तकालिमारत्नशिखे वास्ततमःपटा।

प्रति ज्वलत्यलं प्रज्ञा पदार्थप्रविभागिनी ॥ १३ ॥

दैन्यदारिद्र्यदोषाढ्या दृष्टयो दर्शितान्तराः ।

न निकृन्तन्ति मर्माणि ससंनाहमिवेषवः ॥ १४ ॥

हृदयं नावलुम्पन्ति भीमाः संसृतिभीतयः।

पुरःस्थितमपि प्राज्ञं महोपलमिवेषवः ॥ १५ ॥

कथं स्यादादिता जन्मकर्मणां दैवपुंस्त्वयोः ।

इत्यादिसंशयगणः शाम्यत्यह्नि यथा तमः ॥ १६ ॥

सर्वदा सर्वभावेषु संशान्तिरुपजायते।

यामिन्यामिव शान्तायां प्रजालोक उपागते ॥ १७ ॥

Maharishi Vashishta said:

2.18.11: The intellect, through mere observation and practice of Discernment, does not yield any fruit without consistent effort in action.

2.18.12: The mind attains Clarity like a great lake in autumn, and it reaches Supreme Equanimity, like an ocean without a churning rod.

2.18.13: When the darkness of Ignorance is dispelled, the jewel-like flame of Wisdom shines brightly, clearly distinguishing the True Nature of things.

2.18.14: Perspectives tainted by misery, poverty, and faults, once purified by insight, no longer pierce the heart like arrows armed with poison.

2.18.15: The terrifying fears of worldly existence do not disturb the heart of the Wise, just as arrows cannot pierce a great rock standing before them.

2.18.16: Doubts regarding the origin of birth, actions, destiny, and human effort dissolve completely, as darkness vanishes at the break of day.

2.18.17: In all circumstances and at all times, Perfect Tranquility arises, like the calm that follows the quieting of the night when the light of dawn arrives.

Summary of the Teachings:

The teachings of Yoga Vasishta verses 2.18.11 to 2.18.17 emphasize the transformative power of Discernment, consistent effort, and Wisdom in achieving mental clarity and liberation from worldly suffering. The first verse underscores that intellectual observation and Discernment alone are insufficient without disciplined action. This highlights the importance of practical application in spiritual growth, suggesting that true progress requires active engagement in practices that cultivate understanding and Self-Awareness. Mere contemplation, without effort, yields no lasting results, setting the foundation for the subsequent verses that explore the outcomes of such disciplined practice.

The second and third verses describe the fruits of a mind refined through Discernment and practice. A mind that engages in consistent effort becomes clear and tranquil, likened to a serene lake in autumn or a calm ocean undisturbed by churning. This Clarity allows Wisdom to shine forth, dispelling Ignorance and enabling one to perceive the True Nature of Reality. The imagery of a jewel-like flame suggests the brilliance and purity of enlightened understanding, which distinguishes truth from illusion, a central theme in Advaita Vedanta, the philosophical underpinning of the Yoga Vasishta.

The fourth and fifth verses focus on the resilience that arises from such Wisdom. A mind purified by discernment is no longer vulnerable to the afflictions of worldly existence, such as misery, poverty, or fear. These negative states, likened to poisonous arrows, lose their power to harm the Wise, whose hearts remain steadfast like an unyielding rock. This resilience reflects the inner strength that comes from understanding the transient nature of worldly phenomena, aligning with the text’s broader teaching of detachment from material and emotional disturbances.

The sixth verse addresses the dissolution of existential doubts—questions about the origins of birth, karma, destiny, and human agency. Through the practice of Discernment, these doubts vanish as naturally as darkness fades at dawn. This metaphor emphasizes the illuminating power of wisdom, which resolves confusion and brings clarity to life’s deeper questions. The verse reinforces the idea that intellectual clarity, grounded in spiritual practice, leads to liberation from the cycle of doubt and suffering, a key goal in the Yoga Vasishta’s teachings.

Finally, the seventh verse encapsulates the ultimate outcome of these practices: a state of perpetual Tranquility that pervades all circumstances. This Serene State, likened to the calm following a quiet night at dawn, represents the culmination of spiritual practice—where the mind remains undisturbed regardless of external conditions. Collectively, these verses teach that disciplined effort, discernment, and Wisdom lead to a Realized State of Clarity, Resilience, and Peace, freeing one from the fears and doubts of worldly existence and fostering an unshakable inner calm.

Chapter 2.18, Verses 1–10

Yoga Vashishtha 2.18.1–10

(Transformative power of a disciplined and Awakened Mind guided by reason and Discernment)

श्रीवसिष्ठ उवाच ।

अस्यां वा चित्तमात्रायां प्रबोधः संप्रवर्तते ।

बीजादिव सतो व्युप्तादवश्यंभावि सत्फलम् ॥ १ ॥

अपि पौरुषमादेयं शास्त्रं चेद्युक्तिबोधकम् ।

अन्यत्त्वार्षमपि त्याज्यं भाव्यं न्याय्यैकसेविना ॥ २ ॥

युक्तियुक्तमुपादेयं वचनं बालकादपि ।

अन्यत्तृणमिव त्याज्यमप्युक्तं पद्मजन्मना ॥ ३ ॥

योऽस्मत्तातस्य कूपोऽयमिति कौपं पिबत्यपः ।

त्यक्त्वा गाङ्गं पुरस्थं तं को नाशास्त्यतिरागिणम् ॥ ४ ॥

यथोषसि प्रवृत्तायामालोकोऽवश्यमेष्यति ।

अस्यां वा चित्तमात्रायां सुविवेकस्तथैष्यति ॥ ५ ॥

श्रुतायां प्राज्ञवदनाद्बुद्ध्वान्तं स्वयमेव च।

शनैःशनैर्विचारेण बुद्धौ संस्कार आगते ॥ ६ ॥

पूर्वं तावदुदेत्यन्तर्भृशं संस्कृतवाक्यता ।

शुद्धयुक्ता लतेवोच्चैर्या सभास्थानभूषणम् ॥ ७ ॥

परा नागरतोदेति महत्त्वगुणशालिनी।

सा यया स्नेहमायान्ति राजानो अमरा अपि ॥ ८ ॥

पूर्वापरज्ञः सर्वत्र नरो भवति बुद्धिमान्।

पदार्थानां यथा दीपहस्तो निशि सुलोचनः ॥ ९ ॥

लोभमोहादयो दोषास्तानवं यान्त्यलं शनैः ।

धियो दिशः समासन्नशरदो मिहिका यथा ॥ १० ॥

Maharishi Vashishta said:

2.18.1: When the mind alone is awakened, true understanding arises, just as a seed sown in fertile soil inevitably yields good fruit.

2.18.2: One should adopt human effort and scriptures that awaken reason, but discard even traditional teachings if they lack justice and reason.

2.18.3: Accept words that are logical and reasonable, even if spoken by a child; reject those lacking reason, even if uttered by Brahma himself.

2.18.4: Who would not pity the fool who, out of attachment, drinks water from a well, ignoring the pure Ganges flowing nearby?

2.18.5: Just as light inevitably appears at dawn, true Discernment will surely arise in the mind through proper understanding.

2.18.6: By listening to the words of the Wise and reflecting on them gradually, the mind becomes refined through Contemplation.

2.18.7: Initially, refined speech arises within, pure and logical, like a creeper growing tall, becoming an ornament in assemblies.

2.18.8: Then arises supreme eloquence, adorned with great qualities, through which even kings and gods develop affection.

2.18.9: One who knows the past and future becomes Wise in all matters, like a person with a lamp in hand seeing clearly at night.

2.18.10: Faults like greed and delusion gradually diminish in the mind, just as mist fades away in the directions during autumn.

Summary of Teachings:

The verses from Yoga Vasishta 2.18.1–10, as spoken by Sage Vasishta, emphasize the transformative power of a disciplined and awakened mind guided by reason and discernment. The central teaching is that true understanding arises naturally when the mind is purified and focused, much like a seed yielding fruit in fertile soil. This awakening is not dependent on blind adherence to tradition but on the cultivation of rational thought and effort. The verses underscore the inevitability of positive outcomes when one engages in mindful reflection, comparing it to the certainty of dawn bringing light.

Vasishta stresses the importance of Discernment in choosing what to accept and reject. He advises adopting teachings and actions rooted in reason, regardless of their source, while dismissing even authoritative words if they lack logical grounding. This reflects a call for intellectual independence and critical thinking, urging individuals to prioritize wisdom over dogma. The metaphor of choosing the Ganges over a contaminated well illustrates the folly of clinging to inferior choices out of attachment, reinforcing the need for clarity in decision-making.

The process of mental refinement is described as gradual and deliberate, achieved through listening to wise teachings and engaging in self-reflection. This practice cultivates a refined intellect, expressed through eloquent and meaningful speech that garners respect in learned gatherings. 

The verses highlight the progressive nature of this transformation, likening it to a creeper growing steadily upward, symbolizing the organic development of wisdom through consistent effort.

As one advances in this path, their speech and understanding gain a magnetic quality, capable of earning the admiration of even the most exalted Beings. 

Wisdom, in this context, is portrayed as a comprehensive Awareness of past and future, enabling clear perception in all matters, akin to navigating the night with a lamp. This clarity empowers individuals to act wisely and decisively, unclouded by confusion or ignorance.

Finally, the verses emphasize the purification of the mind from negative traits such as greed and delusion. Through sustained discernment and contemplation, these faults gradually dissipate, much like mist clearing in autumn. This purification leads to a state of mental clarity and equanimity, aligning the individual with Higher Wisdom and ethical conduct. Collectively, these teachings advocate for a life guided by reason, Self-Awareness, and continuous intellectual and spiritual growth.

Chapter 2.17, Verses 40–50

Yoga Vashishtha 2.17.40–50

(Nature of Realization and the State of a Realized Being)

श्रीवसिष्ठ उवाच ।

अन्तर्लीनतरङ्गौघसौम्यवारिस रित्समा।

निर्वाणाख्यं प्रकरणं ततः षष्ठमुदाहृतम् ॥ ४० ॥

शिष्टो ग्रन्थः परीमाणं तस्य ज्ञानमहार्थदः ।

बुद्धे तस्मिन्भवेच्छ्रेयो निर्वाणं शान्तकल्पनम् ॥ ४१ ॥

अचेत्यचित्प्रकाशात्मा विज्ञानात्मा निरामयः ।

परमाकाशकोशाच्छः शान्तसर्वभवभ्रमः ॥ ४२ ॥

निर्वापितजगद्यात्रः कृतकर्तव्यसुस्थितः ।

समस्तजनतारम्भवज्रस्तम्भो नभोनिभः ॥ ४३ ॥

विनिगीर्णयथासंख्यजगज्जाला तितृप्तिमान् ।

आकाशीभूतनिःशेषरूपालोक मनस्कृतिः ॥ ४४ ॥

कार्यकारणकर्तृत्वहेयादेय दृशोज्झितः ।

सदेह इव निर्देहः ससंसारोऽप्यसंसृतिः ॥ ४५ ॥

चिन्मयो घनपाषाणजठरापीवरोपमः।

चिदादित्यस्तपँल्लोकानन्धकारोपरोपमम् ॥ ४६ ॥

परप्रकाशरूपोऽपि परमान्ध्यमिवागतः ।

रुद्धसंसृतिदुर्लीलः प्रक्षीणाशाविषूचिकः ॥ ४७ ॥

नष्टाहंकारवेतालो देहवानकलेवरः ।

कस्मिंश्चिद्रोमकोट्यग्रे तस्येयमवतिष्ठते ।

जगल्लक्ष्मीर्महामेरोः पुष्पे क्वचिदिवालिनी ॥ ४८ ॥

परमाणौ परमाणौ चिदाकाशः स्वकोटरे।

जगल्लक्ष्मीसहस्राणि धत्ते कृत्वाथ पश्यति ॥ ४९ ॥

विततता हृदयस्य महामतेर्हरिहराञ्जजलक्षशतैरपि ।

तुलनमेति न मुक्तिमतो यतः प्रविततास्ति निरुत्तमवस्तुनः ॥ ५० ॥

Maharishi Vashishta said:

2.17.40: The sixth chapter, called "Nirvana," is described as Serene, like a river with its waves subdued, calm, and Tranquil, flowing gently.

2.17.41: The remaining text, vast in scope, grants profound Knowledge. When understood, it leads to Supreme Bliss, the State of Nirvana, where all imaginations are stilled.

2.17.42: The Self is Pure Consciousness, free from thought, radiant with Knowledge, untainted, transparent like the Supreme sky, and free from the delusions of existence.

2.17.43: One who has extinguished the journey of the world, having fulfilled all duties, stands firm like a diamond pillar, unshaken, akin to the vast sky.

2.17.44: Fully satisfied, having consumed the web of worldly existence, one becomes like the sky, with all forms and perceptions dissolved in the mind.

2.17.45: Free from the notions of cause, effect, and doership, and beyond what is to be accepted or rejected, one exists as if embodied yet bodiless, in the world yet untouched by it.

2.17.46: Though Pure Consciousness, one appears like a dense stone or a mountain; like the sun of Consciousness, one shines, dispelling the darkness of Ignorance in all worlds.

2.17.47: Radiant with Supreme Light yet appearing as if enveloped in profound darkness, one is free from the painful play of worldly existence, with all desires and afflictions eradicated.

2.17.48: With the ego's ghost destroyed, one is embodied yet free from the body. The grandeur of the world rests in a fraction of their being, like a bee in the flower of the great Meru mountain.

2.17.49: In every atom, the space of Consciousness holds thousands of worlds’ grandeur within its own expanse, creating and beholding them effortlessly.

2.17.50: The vastness of the liberated sage’s heart cannot be matched by countless worlds, gods, or oceans, for it is the boundless expanse of the Ultimate Reality.

Summary of Teachings:

The verses from Yoga Vasishta 2.17.40–2.17.50, part of the teachings of Sage Vasishta to Rama, articulate the Nature of Realization and the State of a Realized Being. The text introduces the sixth chapter, "Nirvana," likening it to a serene river, symbolizing the Tranquil state of Consciousness free from disturbances. These verses emphasize that the teachings of the Yoga Vasishta are vast and profound, offering Knowledge that leads to Ultimate Bliss by dissolving all mental constructs and imaginations. The focus is on transcending the illusion of worldly existence to Realize the Pure, Infinite nature of the Self, which is described as Consciousness itself, radiant and untainted.

The Realized Being is portrayed as one who has completed all duties and transcended the cycle of worldly existence, standing firm and unshaken like a diamond pillar or the vast sky. This state is characterized by complete satisfaction, where the web of worldly phenomena is consumed, and the individual perceives no distinction between forms or objects. The teachings highlight a paradox: the Realized One exists in the world, appearing embodied, yet is fundamentally free from the body and untouched by worldly cycles. This reflects the Advaita Vedanta principle of non-duality, where the Self is beyond physical and mental limitations, existing as Pure Awareness.

The verses further describe the Realized Self as Pure Consciousness, radiant like the sun, dispelling ignorance across all realms. Yet, paradoxically, this radiant Self may appear as if shrouded in darkness to the ignorant, underscoring the ineffable nature of Realization. The Realized Being is free from ego, desires, and the delusions of worldly play, embodying a state of effortless transcendence. The imagery of the world’s grandeur resting in a fraction of the Sage’s Being, like a bee in a flower, illustrates the Infinite capacity of Consciousness to encompass all Existence without being bound by it.

The teachings also emphasize the boundless Nature of the Realized Sage’s Consciousness, which contains countless worlds within every atom of its expanse. This reflects the non-dual understanding that all phenomena arise within Consciousness and are not separate from it. The Sage creates and perceives these worlds effortlessly, yet remains unattached, embodying the ultimate reality. The vastness of the liberated heart is unmatched by any worldly or Divine measure, pointing to the Infinite, indescribable nature of the self, which transcends all dualities and limitations.

In essence, these verses guide the seeker toward Realizing the Self as Pure, Infinite Consciousness, free from the illusions of individuality, causality, and worldly existence. The State of Nirvana is not a distant goal but an ever-present Reality, accessible through the dissolution of ego and mental constructs. The Realized Sage lives in the world yet is untouched by it, embodying a serene, unshakable presence that reflects the Ultimate Truth of non-dual Awareness. These teachings encourage deep introspection and the recognition of one’s true nature as the boundless, radiant Self.

Chapter 2.17, Verses 27–39

Yoga Vashishtha 2.17.27–39

(The world and the ego are products of Ignorance, and Realization is achieved by transcending these through Knowledge and Contemplation.)

श्रीवसिष्ठ उवाच ।

प्रशान्ताज्ञाननीहारं विज्ञानशरदम्बरम् ।

समुत्कीर्णमिव स्तम्भे चित्रं भित्ताविवोदितम् ॥ २७ ॥

पङ्कादिवाभिरचितं सचेतनमचेतनम्।

ततः स्थितिप्रकरणं चतुर्थं परिकल्पितम् ॥ २८ ॥

त्रीणि ग्रन्थसहस्राणि व्याख्यानाख्यायिकामयम् ।

इत्थं जगदहंभावरूपस्थितिमुपागतम् ॥ २९ ॥

द्रष्टृदृश्यक्रमं प्रौढमित्यत्र परिकीर्तितम्।

दशदिङ्मण्डलाभोगभासुरोऽयं जगद्भ्रमः ॥ ३० ॥

इत्थमभ्यागतो वृद्धिमिति तत्रोच्यते चिरम् ।

उपशान्तिप्रकरणं ततः पञ्चसहस्रकम् ॥ ३१ ॥

पञ्चमं पावनं प्रोक्तं युक्तिसंततिसुन्दरम् ।

इदं जगदहं त्वं च स इति भ्रान्तिरुत्थिता ॥ ३२ ॥

इत्थं संशाम्यतीत्यस्मिन्कथ्यते श्लोकसंग्रहैः ।

उपशान्तिप्रकरणे श्रुते शाम्यति संसृतिः ॥ ३३ ॥

प्रभ्रष्टचित्रसेनेव किंचिल्लभ्योपलम्भना।

शतांशशिष्टा भवति संशान्तभ्रान्तरूपिणी ॥ ३४ ॥

अन्यसंकल्पचित्तस्था नगरश्रीरिवासती।

अलभ्यवस्तुपार्श्वस्थस्वप्नयुद्धचिरारवा ॥ ३५ ॥

शान्तसंकल्पमत्ताभ्रभीषणाशनिशब्दवत्।

विस्मृतस्वप्नसंकल्पनिर्माणनगरोपमा ॥ ३६ ॥

भविष्यन्नगरोद्यानप्रसूवन्ध्यामलाङ्गिका ।

तस्या जिह्वोच्यमानोग्रकथार्थानुभवोपमा ॥ ३७ ॥

अनुल्लिखितचित्रस्य चित्रव्याप्तेव भित्तिभूः ।

परिविस्मर्यमाणार्थकल्पनानगरीनिभा ॥ ३८ ॥

सर्वर्तुमदनुत्पन्नवनस्पन्दा स्फुटाकृतिः।

भाविपुष्पवनाकारवसन्तरसरञ्जना ॥ ३९ ॥

Maharishi Vashishta said:

2.17.27: The mist of Ignorance has been dispelled, and the clear sky of Knowledge shines forth, like a painting emerging distinctly on a pillar or a wall.

2.17.28: Like a lotus crafted from mud, it is conscious yet appears unconscious. Thus, the Fourth Chapter, dealing with the State of Existence, is conceived.

2.17.29: Consisting of three thousand verses, filled with explanations and narratives, it describes how the world and the sense of "I" have come to be.

2.17.30: The mature sequence of the Seer and the seen is proclaimed here, where the delusion of the world shines like a radiant orb across the ten directions.

2.17.31: Thus, it is said to have reached its fullness, as described at length. The Fifth Chapter, on Tranquility, comprises five thousand verses.

2.17.32: This Fifth Chapter, Pure and beautiful with chains of reasoning, explains how the delusion of "I," "you," and "he" arises in this world.

2.17.33: It is taught through collected verses in the section on Tranquility that by hearing it, the cycle of worldly existence subsides.

2.17.34: Like a faded painting or a partially perceived object, only a fraction of delusion remains, its illusory form pacified.

2.17.35: Like the fleeting beauty of a city existing in another's imagination, or like the prolonged clamor of a battle in a dream near unobtainable objects.

2.17.36: Like the terrifying thunder of a cloud calmed by the cessation of mental constructs, or like a forgotten dream-city born of imagination.

2.17.37: Like a barren woman’s child or a future city’s garden, it is like the intense narrative spoken by the tongue, resembling an experienced Reality.

2.17.38: Like a painting not yet drawn but pervading the canvas, or like a city of imagination whose meaning is gradually forgotten.

2.17.39: Like a forest in full bloom yet un-arisen in any season, or like a springtime form of a future flower-filled forest, enchanting with its essence.

Summary of Teachings:

The verses from Yoga Vasishta 2.17.27 to 2.17.39, part of the dialogue attributed to Sage Vasishta, elucidate the nature of the world, the illusion of individuality, and the path to Realization through Knowledge and Tranquility. The teachings emphasize the dissolution of Ignorance, likened to a mist, revealing the clear sky of Pure Consciousness. The world, as described, is a manifestation of delusion, appearing Real yet fundamentally illusory, like a painting on a wall or a lotus made from mud—seemingly substantial but lacking true essence. This sets the stage for understanding the text’s broader metaphysical framework, where the apparent Reality of the world is a projection of the mind.

The verses outline the structure of the Yoga Vasishta, specifically referencing its fourth and fifth sections. The fourth section, focused on the State of Existence, uses three thousand verses to explore how the world and the ego-sense ("I") arise. This section employs narratives and explanations to dissect the interplay between the Seer (the perceiving Consciousness) and the seen (the world of objects), portraying the world as a radiant yet delusive phenomenon spanning all directions. The fifth section, comprising five thousand verses, is dedicated to Tranquility and provides logical reasoning to dismantle the false notions of individuality ("I," "you," "he") that perpetuate worldly existence.

A key teaching is the transformative power of hearing and understanding these teachings. The section on Tranquility is described as a purifying force that, when internalized, pacifies the cycle of samsara (worldly existence). The verses use vivid metaphors to illustrate the fleeting and insubstantial nature of delusion—comparing it to a faded painting, a dream-city, or a barren woman’s child. These analogies underscore that the world’s apparent reality is a mental construct, sustained by ignorance and dissolved through wisdom. The emphasis is on recognizing the illusory nature of phenomena to attain Inner Peace.

Further, the verses highlight the impermanent and imagined nature of the world through comparisons to forgotten dreams, un-arisen forests, or unpainted canvases. These metaphors suggest that the world exists only in the mind’s imagination, lacking inherent Reality. The teachings encourage the practitioner to see through this illusion, letting go of mental constructs that fuel delusion. By doing so, one moves toward a state of calm where the mind no longer clings to false identities or external objects, aligning with the Ultimate Truth of non-dual Consciousness.

In essence, these verses encapsulate the Yoga Vasishta’s core philosophy: the world and the ego are products of Ignorance, and Realization is achieved by transcending these through Knowledge and Contemplation. The text’s structured approach, with its detailed sections on Existence and Tranquility, guides the seeker toward Realizing the unreality of the world and attaining a state of Serene Awareness. This process of Discernment, supported by the text’s teachings, leads to the cessation of delusion and the experience of Pure, unconditioned Consciousness.

Chapter 2.17, Verses 21–26

Yoga Vashishtha 2.17.21–26

(The Illusory nature and false perception of the world as Real)

श्रीवसिष्ठ उवाच ।

कथार्थप्रतिभासाभं व्योममुक्तावलीनिभम् ।

कटकत्वं यथा हेम्नि तरङ्गत्वं यथाम्भसि ॥ २१ ॥

यथा नभसि नीलत्वमसदेवोत्थितं सदा ।

अभित्तिरङ्गरहितमुपलब्धिमनोहरम् ॥ २२ ॥

स्वप्ने वा व्योम्नि वा चित्रमकर्तृ चिरभासुरम् ।

अवह्निरेव वह्नित्वं धत्ते चित्रानलो यथा ॥ २३ ॥

दधात्येवं जगच्छब्दरूपार्थमसदात्मकम्।

तरङ्गोत्पलमालाभं दृष्टनृत्यमिवोत्थितम् ॥ २४ ॥

चक्रचीत्कारपूर्णस्य जलराशिमिवोद्यतम्।

शीर्णपत्रं भ्रष्टनष्टं ग्रीष्मे वनमिवारसम् ॥ २५ ॥

मरणव्यग्रचित्ताभं शिलागृहगुहास्पदम् ।

अन्धकारगुहैकैकनृत्तमुन्मत्तचेष्टितम् ॥ २६ ॥

Maharishi Vashishta said:

2.17.21: The world appears like an illusion, resembling a string of pearls in the sky or a bracelet in gold or waves in water.

2.17.22: Just as the blueness of the sky is unreal yet always appears, the world is without substance or parts, captivating to perception.

2.17.23: Like a dream or a mirage in the sky, it appears vivid without a creator, as a fire-like illusion assumes the form of fire without being fire.

2.17.24: Thus, the world, with its forms and meanings, is unreal, rising like waves or a garland of lotuses, like a dance seen in a dream.

2.17.25: It is like a whirlpool filled with the sound of rushing water, like a forest in summer with fallen, withered leaves, devoid of Essence.

2.17.26: It resembles a mind agitated by the fear of death, a cave within a stone house, or a frenzied dance in the darkness of a single cave.

Summary of Teachings:

The verses from Yoga Vasishta 2.17.21 to 2.17.26, spoken by Sage Vasishta, expound on the illusory nature of the world, a central theme in Advaita Vedanta. The teachings emphasize that the world, as perceived, is not ultimately real but appears due to the mind’s projections, akin to a dream or mirage. Using vivid metaphors, Vasishta illustrates how phenomena lack inherent substance, existing only as fleeting appearances in Consciousness. The examples—pearls in the sky, a bracelet in gold, or waves in water—suggest that the world’s forms are superimposed on an underlying Reality, much like ornaments are mere modifications of their material Essence.

The verses further elaborate that the world’s apparent Reality is like the blueness of the sky, which seems Real but is ultimately false. This illusion captivates the mind, yet it lacks true existence or independent parts. The comparison to a dream or a mirage underscores the absence of a fixed cause behind the world’s appearance, emphasizing its transient, insubstantial nature. Vasishta’s teaching invites the seeker to recognize that what is perceived as the world is a play of Consciousness, not a self-existent Reality, encouraging detachment from sensory experiences.

The imagery of fire that is not fire or a dance seen in a dream reinforces the idea that the world’s vividness is deceptive. It appears dynamic and real, yet it is devoid of True Essence, much like a whirlpool’s fleeting motion or a forest stripped bare in summer. These metaphors highlight the impermanence and unreality of worldly phenomena, urging the aspirant to look beyond appearances to the Unchanging Reality. The teachings align with the non-dual perspective that the world is a superimposition on the Ultimate Truth, which is formless and Eternal.

The final verses deepen the reflection by comparing the world to a mind gripped by fear of death or a frenzied dance in a dark cave. These images evoke the confusion and agitation of a mind caught in ignorance, mistaking the unreal for the Real. The cave symbolizes the limited perspective of the ego, where delusions manifest as Reality. Vasishta’s message is a call to transcend this Ignorance by realizing the world’s illusory nature, thereby attaining Realization through discernment of the True Self, which is beyond form and change.

In essence, these verses guide the seeker toward Self-Realization by dismantling the false perception of the world as Real. They encourage a shift in understanding, from identification with transient forms to recognition of the Eternal Consciousness that underlies all appearances. By contemplating these teachings, one is led to inquire into the Nature of Reality, ultimately Realizing that the Self is distinct from the fleeting world, which is but a projection of the mind. This insight is foundational to the path of Realization in Advaita Vedanta, as taught in the Yoga Vasishta.

Chapter 2.17, Verses 11–20

Yoga Vashishtha 2.17.11–20

(Structure and essence of the text’s teachings) 

श्रीवसिष्ठ उवाच ।

वैराग्याख्यं प्रकरणं प्रथमं परिकीर्तितम्।

विरागो वर्धते येन सेकेनेव मरौ तरुः ॥ ११ ॥

अनुबन्धेन सहितं दिष्टतत्त्वनिरूपणम् ।

सार्धं सहस्रं ग्रन्थस्य यस्मिन्हृदि विचारिते ।

प्रकाशाच्छुद्धतोदेति मणाविव सुमार्जिते ॥ १२ ॥

मुमुक्षुव्यवहाराख्यं ततः प्रकरणं कृतम्।

सहस्रमात्रं ग्रन्थस्य युक्तिग्रन्थेन सुन्दरम् ॥ १३ ॥

स्वभावो हि मुमुक्षूणां नराणां यत्र वर्ण्यते।

अथोत्पत्तिप्रकरणं दृष्टान्ताख्यायिकामयम् ॥ १४ ॥

सप्तग्रन्थसहस्राणि विज्ञानप्रतिपादकम्।

जागती द्रष्टृदृश्यश्रीरहंत्वमितिरूपिणी ॥ १५॥

अनुत्पन्नैवोत्थितेव यत्रेति परिवर्ण्यते।

यस्मिन्श्रुते जगदिदं श्रोतान्तर्बुध्यतेऽखिलम् ॥ १६ ॥

सास्मद्युष्मत्सविस्तारं सलोकाकाशपर्वतम् ।

पिण्डग्रहविनिर्मुक्तं निर्भित्तिकमपर्वतम् ॥ १७ ॥

पृथ्व्यादिभूतरहितं संकल्प इव पत्तनम् ।

स्वप्नोपलम्भभावाभं मनोराज्यवदाततम् ॥ १८ ॥

गन्धर्वनगरप्रख्यमर्थशून्यो पलम्भनात्।

द्विचन्द्रविभ्रमाभासं मृगतृष्णाम्बुवर्तनम् ॥ १९ ॥

नौयानलोलशैलाभं सत्यलाभविवर्जितम्।

चित्तभ्रमपिशाचाभं निर्बीजमपि भासुरम् ॥ २० ॥

Maharishi Vashishta said:

2.17.11: The first section, called "Vairagya" (dispassion), is described, through which dispassion grows in the mind, like a tree in the desert nourished by water.

2.17.12: The section on the investigation of destiny and Reality, combined with its implications, spans a thousand verses. When reflected upon in the heart, it leads to pure illumination, like a gem polished to brilliance.

2.17.13: Next is the section called "Mumukshu Vyavahara" (conduct of the aspirant for Realization), comprising a thousand verses, beautifully composed with logical reasoning.

2.17.14: In this section, the natural disposition of those seeking Realization is described, followed by the section on "Utpatti" (origination), filled with illustrative stories and examples.

2.17.15: The section on origination, spanning seven thousand verses, imparts Knowledge of Consciousness, describing the world, the Seer, the seen, and the sense of ego.

2.17.16: It explains how the world, though un-arisen, appears to arise. When this section is studied, the listener fully comprehends the entire world within their mind.

2.17.17: The world, including "I," "you," and all its expanses—planets, skies, and mountains—is described as free from material substance, without boundaries or divisions.

2.17.18: It is devoid of the elements like earth, resembling a city conjured by imagination, existing like a dream or a mental kingdom, fleeting and insubstantial.

2.17.19: Like a city of gandharvas (celestial beings), it is empty of substance despite appearing real, akin to the illusion of two moons or water in a mirage.

2.17.20: It is like a mountain seen in a dream, swaying like a ship, devoid of true gain, resembling a ghost born of mental delusion, appearing vivid yet without seed or substance.

Summary of Teachings:

The verses from Yoga Vasishta 2.17.11 to 2.17.20 outline the structure and essence of the text’s teachings, emphasizing the path to Realization through dispassion, inquiry, and understanding the illusory nature of the world. The first verse introduces the section on 

Vairagya (dispassion), which fosters detachment from worldly attachments, likened to a tree growing in a desert with the nourishment of wisdom. This foundational step is critical for spiritual aspirants, as it redirects the mind from fleeting pleasures toward lasting truth, setting the stage for deeper inquiry.

The subsequent verses describe the text’s progression through sections on destiny, Reality, and the conduct of those seeking Realization (Mumukshu Vyavahara). These sections, rich with logical reasoning and illustrative narratives, guide the aspirant in understanding the nature of Existence and the Self. The text emphasizes that disciplined reflection on these teachings purifies the mind, leading to a state of Inner Clarity, much like a polished gem. This Clarity is essential for discerning the difference between the transient world and the Eternal Truth.

The section on Utpatti (origination), spanning seven thousand verses, delves into the nature of Consciousness and the apparent creation of the world. It uses stories and examples to illustrate how the world, the seer, the seen, and the ego arise as mere appearances within Consciousness. The teachings stress that the world, though seemingly real, is un-arisen—existing only as a projection of the mind. This insight is pivotal, as it encourages the aspirant to question the reality of sensory experiences and recognize their illusory nature.

Further, the verses vividly describe the world’s insubstantiality, comparing it to dreams, mirages, or illusory cities of Celestial Beings. The world, with all its diversity—planets, skies, mountains, and the sense of "I" and "you"—lacks material essence and is free from the elements. These metaphors, such as a city conjured by imagination or a ghost born of mental delusion, underscore the teaching that the world is a mental construct, devoid of inherent Reality, yet appearing vivid due to Ignorance.

Collectively, these verses guide the aspirant toward liberation by cultivating dispassion, fostering inquiry into reality, and revealing the world’s illusory nature. Through disciplined study and reflection, the listener internalizes that the world is a projection of consciousness, like a dream or mirage, and liberation lies in transcending this illusion. The teachings emphasize that true understanding arises within the mind, freeing the aspirant from the cycle of delusion and leading to the realization of the self as pure, boundless Consciousness.

Chapter 2.17, Verses 1–10

Yoga Vashishtha 2.17.1–10

(The importance of this Scripture)

श्रीवसिष्ठ उवाच ।

एवमन्तर्विवेको यः स महानिह राघव।

योग्यो ज्ञानगिरः श्रोतुं राजेव नयभारतीम् ॥ १ ॥

अवदातोऽवदातस्य विचारस्य महाशयः।

जडसङ्गोज्झितो योग्यः शरदिन्दोर्यथा नभः ॥ २ ॥

त्वमेतया खण्डितया गुणलक्ष्म्या समाश्रितः ।

मनोमोहहरं वाक्यं वक्ष्यमाणमिदं श्रृणु ॥ ३ ॥

पुण्यकल्पद्रुमो यस्य फलभारानतः स्थितः ।

मुक्तये जायते जन्तोस्तस्येदं श्रोतुमुद्यमः ॥ ४ ॥

पावनानामुदाराणां परबोधैकदायिनाम् ।

वचसां भाजनं भूत्यै भव्यो भवति नाधमः ॥ ५ ॥

मोक्षोपायाभिधानेयं संहिता सारसंमिता।

त्रिंशद्द्वे च सहस्राणि ज्ञाता निर्वाणदायिनी ॥ ६ ॥

दीपे यथा विनिद्रस्य ज्वलिते संप्रवर्तते ।

आलोकोऽनिच्छतोऽप्येवं निर्वाणमनया भवेत् ॥ ७ ॥

स्वयं ज्ञाता श्रुता वापि भ्रान्तिशान्त्यैकसौख्यदा ।

आप्रेक्ष्य वर्णिता सद्यो यथा स्वर्गतरङ्गिणी ॥ ८ ॥

यथा रज्ज्वामहिभ्रान्तिर्विनश्यत्यव लोकनात् ।

तथैतत्प्रेक्षणाच्छान्तिमेति संसारदुःखिता ॥ ९ ॥

युक्तियुक्तार्थवाक्यानि कल्पितानि पृथक्पृथक् ।

दृष्टान्तसारसूक्तानि चास्यां प्रकरणानि षट् ॥ १० ॥

Maharishi Vasistha said: 

2.17.1: O Rama, one who possesses Inner Discrimination is truly great in this world. Such a person is fit to hear the teachings of Wisdom, just as a king is suited to hear the science of governance.

2.17.2: A noble-minded person, pure and free from attachment to inert things, is worthy of receiving the teachings of clear reasoning, like the autumn sky is suited for the clear moon.

2.17.3: You, adorned with the excellent qualities of Virtue, should listen to these words I am about to speak, which will dispel the delusions of the mind.

2.17.4: The one whose sacred wish-fulfilling tree bears the fruit of Realization and is bent with its weight is eager to hear these teachings for attaining Freedom.

2.17.5: Only a Noble person, not a base one, becomes a receptacle for the Pure and exalted words that grant Supreme Knowledge, leading to prosperity and Realization.

2.17.6: This scripture, called the Means to Realization, contains thirty-two thousand verses, known for bestowing Nirvana, the Ultimate Freedom.

2.17.7: Just as a lamp, when kindled, spreads light even for one who is asleep and does not seek it, so too does this teaching lead to Nirvana effortlessly.

2.17.8: Whether known or heard, this teaching brings Supreme Bliss by dispelling delusion, just as the celestial river, when seen, immediately grants Heavenly Joy.

2.17.9: Just as the illusion of a snake in a rope vanishes upon clear observation, so too does the suffering of samsara subside by contemplating this teaching.

2.17.10: This scripture contains well-reasoned statements, varied illustrations, and profound teachings, organized into six chapters for clarity and understanding.

Summary of the Teachings:

It's strange that towards the end of the second chapter, Maharishi Vashishta gives a sort of introduction to the book and its importance in achieving Realization. The verses from Yoga Vasishta 2.16.1 to 2.16.10, spoken by Sage Vasistha to Rama, emphasize the importance of Inner Discrimination and readiness to receive Spiritual Wisdom. 

Vasistha begins by praising the individual who possesses viveka 

(Discrimination), describing such a person as great and worthy of absorbing profound teachings, akin to a king suited for lessons in governance. This establishes the necessity of a pure and discerning mind as a prerequisite for spiritual growth, highlighting the readiness of a noble soul to receive Transformative Knowledge.

The teachings underscore the purity and nobility required to grasp the Essence of Wisdom. Vasistha compares a person free from attachment to material things to the clear autumn sky, which perfectly hosts the radiant moon. This metaphor illustrates the clarity and openness needed to internalize Spiritual Truths. Rama, adorned with virtuous qualities, is encouraged to listen attentively to teachings that will dispel mental delusions, emphasizing the role of a receptive and virtuous mind in overcoming ignorance.

Vasistha further describes the teachings as a sacred means to Realization, likening them to a wish-fulfilling tree laden with the fruit of Freedom. This imagery conveys the potency and accessibility of the Yoga Vasishta’s Wisdom for those earnestly seeking Realization. The scripture, comprising thirty-two thousand verses, is presented as a comprehensive guide to Nirvana, capable of leading even the uninitiated to enlightenment, much like a lamp that illuminates effortlessly for all in its presence.

The transformative power of the teachings is highlighted through analogies, such as the celestial river granting instant joy or the illusion of a snake in a rope dissolving upon clear perception. These examples illustrate how the scripture’s insights can swiftly alleviate the suffering of samsara (worldly existence) by fostering clear understanding. 

The teachings are designed to bring Peace and Realization by dismantling delusions, offering a direct path to Spiritual Awakening through Contemplation.

Finally, the verses emphasize the structured and reasoned nature of the Yoga Vasishta, with its six chapters filled with logical arguments, illustrations, and profound insights. This organization ensures accessibility and clarity for the seeker. Collectively, these verses highlight the scripture’s role as a powerful tool for Realization, accessible to those with a Pure and discerning mind, and capable of leading to Ultimate Freedom through the dissolution of Ignorance and delusion.

Chapter 2.16, Verses 28–35

Yoga Vashishtha 2.16.28–35

(Call to action, to cultivate goodness through virtues by sustained effort)

श्रीवसिष्ठ उवाच ।

परं पौरुषमाश्रित्य जित्वा चित्तमतङ्गजम् ।

यावदेको गुणो नान्तस्तावन्नास्त्युत्तमा गतिः ॥ २८ ॥

पौरुषेण प्रयत्नेन दन्तैर्दन्तान्विचूर्णयेत् ।

यावन्नाभिनिविष्टं ते मनो राम गुणार्जने ॥ २९ ॥

देवो भवाथ यक्षो वा पुरुषः पादपोऽथ वा ।

तावत्तव महाबाहो नोपायोऽस्तीह कश्चन ॥ ३० ॥

एकस्मिन्नेव फलदे गुणे बलमुपागते।

क्षीयन्ते सर्व एवाशु दोषा विवशचेतसः ॥ ३१ ॥

गुणे विवृद्धे वर्धन्ते गुणा दोषजयप्रदाः।

दोषे विवृद्धे वर्धन्ते दोषा गुणविनाशनाः ॥ ३२ ॥

मनोमोहवने ह्यस्मिन्वेगिनी वासनासरित् ।

शुभाशुभबृहत्कूला नित्यं वहति जन्तुषु ॥ ३३ ॥

सा हि स्वेन प्रयत्नेन यस्मिन्नेव निपात्यते ।

कूले तेनैव वहति यथेच्छसि तथा कुरु ॥ ३४ ॥

पुरुषयत्नजवेन मनोवने शुभतटानुगतां क्रमशः कुरु ।

वरमते निजभावमहानदीमहह तेन मनागपि नोह्यसे ॥ ३५ ॥

Maharishi Vashishta said: 

2.16.28: By relying on supreme effort and conquering the mind, which is like an uncontrollable elephant, one does not attain the Highest State until a single virtue is fully realized.

2.16.29: Through persistent effort, crush the mind’s distractions as one would grind teeth against teeth, until your mind, O Rama, is fully engaged in acquiring virtues.

2.16.30: Whether you become a god, a yaksha, a human, or even a tree, O mighty-armed one, there is no other way forward without this effort.

2.16.31: When strength is gained in even a single virtue that yields results, all flaws of a bewildered mind quickly diminish.

2.16.32: As a virtue grows, other virtues that conquer flaws also increase; but if a flaw grows, flaws that destroy virtues multiply.

2.16.33: In the forest of delusion created by the mind, the swift river of desires flows constantly, carrying beings along its banks of good and evil.

2.16.34: The river of desires, through one’s own effort, flows toward whichever bank it is directed; therefore, act according to your will.

2.16.35: With the force of human effort, gradually guide the great river of your mind’s nature toward the bank of goodness in the forest of the mind, and thus you will not be swayed even slightly.

Summary of the Teachings:

The verses from Yoga Vasishta 2.16.28 to 2.16.35, spoken by Sage Vasishta to Rama, emphasize the critical role of persistent human effort (paurusha) in mastering the mind and cultivating virtues to achieve Spiritual Realization. The mind is likened to an uncontrollable elephant or a dense forest, highlighting its wild and complex nature. These verses teach that only through disciplined effort can one tame the mind’s tendencies and direct it toward virtuous qualities, which are essential for attaining the Highest Spiritual State. Without such effort, no external status—be it divine, human, or otherwise—can lead to True Realization.

The first three verses (28–30) stress the necessity of conquering the mind through resolute effort. Vasishta advises Rama to focus on subduing the mind’s distractions with the same intensity as grinding teeth against each other, underscoring the need for relentless determination. The imagery of the mind as an elephant conveys its power and unpredictability, suggesting that without mastering it, spiritual progress remains unattainable. The reference to becoming a god, yaksha, human, or tree illustrates that external forms or identities are irrelevant without in6ner Transformation through effort.

Verses 31 and 32 explore the dynamic relationship between virtues and flaws. Cultivating even a single virtue can weaken the mind’s negative tendencies, creating a virtuous cycle where positive qualities reinforce one another. Conversely, allowing flaws to grow strengthens destructive tendencies, undermining virtues. This teaching highlights the importance of consciously nurturing positive attributes to diminish the influence of negative ones, emphasizing the mind’s malleability and the individual’s agency in shaping their character.

Verses 33 and 34 use the metaphor of a river of desires flowing through the “forest of delusion” to describe the mind’s constant pull toward good or evil outcomes. This river, driven by one’s inclinations (vasanas), can be directed through effort toward the “bank” of goodness. The teaching underscores personal responsibility: individuals have the power to choose the direction of their mental and spiritual flow, reinforcing the idea that conscious effort determines one’s path.

The final verse (35) concludes with a call to action, urging Rama to guide the “great river” of the mind toward goodness through sustained effort. By doing so, one remains unshaken by distractions or delusions. Collectively, these verses advocate for self-discipline, intentional cultivation of virtues, and the transformative power of human effort in achieving Spiritual Clarity and Realization, presenting a practical yet profound roadmap for mastering the mind and attaining the Ultimate Goal.

Chapter 2.16, Verses 21–27

Yoga Vashishtha 2.16.21–27

(Persistent effort and to cultivate at least one of four virtues )

श्रीवसिष्ठ उवाच ।

एकस्मिन्नेव वै तेषामभ्यस्ते विमलोदये।

चत्वारोऽपि किलाभ्यस्ता भवन्ति सुधियां वर ॥ २१ ॥

एकोऽप्येकोऽपि सर्वेषामेषां प्रसवभूरिह।

सर्वसंसिद्धये तस्मात्यत्नेनैकं समाश्रयेत् ॥ २२ ॥

सत्समागमसंतोषविचाराः सुविचारितम्।

प्रवर्तन्ते शमस्वच्छे वाहनानीव सागरे ॥ २३ ॥

विचारसंतोषशमसत्समागम शालिनि ।

प्रवर्तन्ते श्रियो जन्तौ कल्पवृक्षाश्रिते यथा ॥ २४ ॥

विचारशमसत्सङ्गसंतोषवति मानवे।

प्रवर्तन्ते प्रपूर्णेन्दौ सौन्दर्याद्या गुणा इव ॥ २५ ॥

सत्सङ्गसंतोषशमविचारवति सन्मतौ ।

प्रवर्तन्ते मन्त्रिवरे राजनीव जयश्रियः ॥ २६ ॥

तस्मादेकतमं नित्यमेतेषां रघुनन्दन ।

पौरुषेण मनो जित्वा यत्नेनाभ्याहरेद्गुणम् ॥ २७ ॥

Maharishi Vashishta said: 

2.16.21: When one of these (virtues) is practiced in the rise of Pure Consciousness, all four become practiced, O best of the Wise.

2.16.22: Even one of these virtues, when cultivated, becomes the source of all others here. Therefore, with effort, one should rely on a single virtue for complete success.

2.16.23: Association with the Virtuous, Contentment, Inquiry, and Tranquility flow clearly in a calm mind, like ships sailing smoothly on the ocean.

2.16.24: In a person endowed with Inquiry, Tranquility, Association with the Virtuous, and Contentment, virtues flourish as if sheltered by a wish-fulfilling tree.

2.16.25: In a person possessing Inquiry, Tranquility, Association with the Virtuous, and Contentment, qualities like beauty arise, as in a full moon.

2.16.26: In a Noble mind endowed with Association with the Virtuous, Contentment, Tranquility, and Inquiry, success and glory manifest, as in a wise minister guiding a kingdom.

2.16.27: Therefore, O delight of the Raghu dynasty, by conquering the mind with effort, constantly cultivate one of these virtues.

Summary of the Teachings:

The verses from Yoga Vasishta 2.16.21 to 2.16.27 emphasize the interconnectedness and transformative power of four key virtues: Association with the Virtuous (satsanga), Contentment (santosha), Inquiry (vichara), and Tranquility (shama). Sage Vasishta teaches that the dedicated practice of even one of these virtues in a State of Pure Consciousness can naturally lead to the cultivation of all four. This interconnectedness highlights that these qualities are not isolated but mutually reinforcing, forming a foundation for spiritual growth and Self-Realization. By focusing on one virtue with sincerity, a seeker can unlock the potential for holistic development, as each virtue acts as a gateway to the others.

The second verse underscores the importance of effort and focus in spiritual practice. Vasishta advises that choosing and diligently practicing one virtue serves as a seed from which all other virtues can sprout, leading to complete success in one’s spiritual journey. This teaching emphasizes simplicity and prioritization, suggesting that overwhelming oneself with multiple practices is unnecessary. Instead, a disciplined focus on a single virtue, pursued with dedication, can create a ripple effect, fostering the growth of other virtues and leading to comprehensive spiritual progress.

The subsequent verses (23–26) use vivid metaphors to illustrate how these virtues operate in a calm and receptive mind. The imagery of ships sailing smoothly on a tranquil ocean, virtues flourishing under a wish-fulfilling tree, qualities shining like a full moon, and success manifesting as in a wise minister’s guidance conveys the natural and effortless flow of virtues in a purified mind. These metaphors suggest that when the mind is free from disturbances and aligned with these qualities, virtues arise spontaneously and abundantly, enhancing one’s inner and outer life with Grace, Wisdom, and prosperity.

The teachings also highlight the practical application of these virtues in a person’s life. Association with the Virtuous provides uplifting company that inspires righteousness; Contentment fosters Inner Peace and satisfaction; Inquiry encourages discernment and self-reflection; and Tranquility creates a stable foundation for Spiritual Clarity. Together, these qualities cultivate a noble character, enabling one to navigate life’s challenges with wisdom and poise. The repetition of these virtues across the verses reinforces their centrality to the spiritual path and their ability to manifest higher qualities such as beauty, success, and glory.

In the final verse, Vasishta addresses Rama, urging him to conquer the mind through persistent effort and to cultivate at least one of these virtues consistently. This call to action emphasizes personal responsibility and discipline in spiritual practice. The reference to “conquering the mind” underscores the need for mastery over distractions and desires, which can obstruct the path to Self-Realization. By focusing on one virtue, a seeker can gradually transform their Consciousness, aligning it with the ultimate goal of Realization. These verses collectively offer a practical and profound guide for spiritual aspirants, emphasizing focus, effort, and the transformative power of virtuous qualities.