Chapter 1.15, Verses 1–11

Yoga Vashishtha 1.15.1–11

(Shriram on egoism)

श्रीराम उवाच ।

मुधैवाभ्युत्थितो मोहान्मुधैव परिवर्धते ।

मिथ्यामयेन भीतोऽस्मि दुरहंकारशत्रुणा ॥ १ ॥

अहंकारवशादेव दोषकोशकदर्थताम्।

ददाति दीनदीनानां संसारो विविधाकृतिः ॥ २ ॥

अहंकारवशादापदहंकाराहुराधयः ।

अहंकारवशादीहा त्वहंकारो ममामयः ॥ ३ ॥

तमहंकारमाश्रित्य परमं चिरवैरिणम् ।

न भुजे न पिबाम्यम्भः किमु भोगान्भुजे मुने ॥ ४ ॥

संसाररजनी दीर्घा माया मनसि मोहिनी।

ततोऽहंकारदोषेण किरातेनेव वागुरा ॥ ५ ॥

यानि दुःखानि दीर्घाणि विषमाणि महान्ति च ।

अहंकारात्प्रसूतानि तान्यगात्खदिरा इव ॥ ६ ॥

शमेन्दुसैंहिकेयास्यं गुणपद्महिमाशनिम्।

साम्यमेघशरत्कालमहंकारं त्यजाम्यहम् ॥ ७ ॥

नाहं रामो न मे वाञ्छा भावेषु न च मे मनः ।

शान्त आसितुमिच्छामि स्वात्मनीव जिनो यथा ॥ ८ ॥

अहंकारवशाद्यद्यन्मया भुक्तं हुतं कृतम् ।

सर्वं तत्तदवस्त्वेव वस्त्वहंकाररिक्तता ॥ ९ ॥

अहमित्यस्ति चेद्ब्रह्मन्नहमापदि दुःखितः ।

नास्ति चेत्सुखितस्तस्मादनहंकारिता वरम् ॥ १० ॥

अहंकारं परित्यज्य मुने शान्तमनस्तया ।

अवतिष्ठे गतोद्वेगो भोगौघो भङ्गुरास्पदः ॥ ११ ॥

1. Shriram said: "Out of delusion, I have arisen foolishly into this world, and that delusion only grows further. I am terrified by the false and illusory ego, my dreadful enemy."

2. "It is solely under the influence of ego that the world—full of defects and suffering—torments those who are already miserable, taking endless forms."

3. "Calamities arise due to ego, and desires too are born from it. This ego itself is the source of all my ailments and suffering."

4. "Taking refuge in this ego—my long-standing and supreme enemy—I neither enjoy pleasures nor even drink water peacefully. How then can I delight in any worldly pleasures, O Sage?"

5. "The night of worldly existence is long, and illusion (māyā) casts her enchantment upon the mind. Through the fault of ego, I am trapped like a bird in the snare of a hunter."

6. "All long-lasting, intense, and dreadful sufferings are born of ego. They enter the body like thorns of the khadira tree (acacia)."

7. "I abandon the ego, which has a face like a demon with the moon in its mouth (symbolizing eclipse), which consumes the glory of virtues like lightning burns a lotus, and which pours imbalance like unseasonal rainclouds."

8. "I am not Rāma. I have no desire. I have no attachment to any experiences. I wish to abide in peace like the enlightened Sage (Jina) resting in the Self."

9. "Whatever I have eaten, offered in ritual, or done—if done under the sway of ego—all that is ultimately unreal. Reality is only where ego is absent."

10. "If the sense of 'I' exists, O Brahman, then sorrow arises. If 'I' does not exist, there is Joy. Therefore, the absence of ego is far superior."

11. "Having renounced ego, O Sage, with a tranquil mind, I abide undisturbed. The flood of worldly enjoyments is only a fragile abode, not worth clinging to."

Summary of Teachings (Verses 1.15.1–1.15.11):

These verses mark a deeply introspective and transformative moment in Śrī Rāma’s spiritual evolution. His reflections reveal several key teachings of Advaita Vedānta and the Yoga Vāsiṣṭha's core philosophy.

1. Ego (Ahaṅkāra) as the Root of Suffering:

The ego is personified as an inner enemy—one that gives rise to illusion (mohā), suffering (duḥkha), desires (iḥā), afflictions (āpadaḥ), and bondage (saṃsāra). It distorts perception, traps the mind, and fuels endless cycles of emotional and physical pain.

2. Disenchantment with Worldly Life:

Rāma sees the world as an illusion-laden "long night," where one is ensnared like a bird in a hunter’s net. Worldly pleasures lose their appeal when seen through the lens of egoic delusion. Even basic actions—eating, performing rituals, or enjoying life—become meaningless if driven by ego.

3. The Wisdom of Non-Identification:

By declaring "I am not Rāma," and expressing the desire to rest peacefully like a Sage in the Self (ātman), Rāma is aligning with the non-dual Realization: that the individual self is not the Ultimate Reality. Letting go of egoic identity reveals True Peace.

4. Value of Anahaṅkāritā (Egolessness):

A life devoid of ego is declared superior, as it is free from sorrow. When the sense of "I" disappears, only happiness remains. This aligns with the Upaniṣadic idea that bliss (ānanda) is the natural state of the Self, obscured only by misidentification with the ego.

5. Renunciation and Inner Stillness:

True liberation lies in Inner Stillness and detachment. Having given up ego, the Sage abides calmly, not disturbed by the waves of worldly enjoyment. These pleasures are ephemeral ("fragile abodes"), and hence not dependable.

In essence, these verses advocate ego transcendence as the core spiritual practice. They emphasize viveka (discrimination), vairāgya (dispassion), and a return to the Self (ātma-jñāna). Śrī Rāma’s words are not a rejection of the world, but of misidentification with it—a shift from bondage to Inner Freedom.

Chapter 1.14, Verses 1–12

Yoga Vashishtha 1.14.1–12

(Shriram on Human Life)

श्रीराम उवाच ।

आयुः पल्लवकोणाग्रलम्बाम्बुकणभङ्गुरम् ।

उन्मत्तमिव संत्यज्य यात्यकाण्डे शरीरकम् ॥ १ ॥

विषयाशीविषासङ्गपरिजर्जरचेतसाम् ।

अप्रौढात्मविवेकानामायुरायासकारणम् ॥ २ ॥

ये तु विज्ञातविज्ञेया विश्रान्ता वितते पदे।

भावाभावसमाश्वासमायुस्तेषां सुखायते ॥ ३ ॥

वयं परिमिताकारपरिनिष्ठितनिश्चयाः ।

संसाराभ्रतडित्पुञ्जे मुने नायुषि निर्वृताः ॥ ४ ॥

युज्यते वेष्टनं वायोराकाशस्य च खण्डनम् ।

ग्रथनं च तरङ्गाणामास्था नायुषि युज्यते ॥ ५ ॥

पेलवं शरदीवाभ्रमस्नेह इव दीपकः ।

तरङ्गक इवालोलं गतमेवोपलक्ष्यते ॥ ६ ॥

तरङ्गं प्रतिबिम्बेन्दुं तडित्पुञ्जं नभोम्बुजम् ।

ग्रहीतुमास्थां बध्नामि न त्वायुषि हतस्थितौ ॥ ७ ॥

अविश्रान्तमनाः शून्यमायुराततमीहते।

दुःखायैव विमूढोऽन्तर्गर्भमश्वतरी यथा ॥ ८ ॥

संसारसंसृतावस्यां फेनोऽस्मिन्सर्गसागरे।

कायवल्लयाम्भसो ब्रह्मञ्जीवितं मे न रोचते ॥ ९ ॥

प्राप्यं संप्राप्यते येन भूयो येन न शोच्यते।

पराया निर्वृतेः स्थानं यत्तज्जीवितमुच्यते ॥ १० ॥

तरवोऽपि हि जीवन्ति जीवन्ति मृगपक्षिणः ।

स जीवति मनो यस्य मननेन न जीवति ॥ ११ ॥

जातास्त एव जगति जन्तवः साधुजीविताः ।

ये पुनर्नेह जायन्ते शेषा जरठगर्दभाः ॥ १२ ॥

1. Shriram said: "Life is fragile—like a drop of water dangling on the tip of a leaf, it is always on the verge of falling. It departs suddenly and without warning, like a madman discarding his clothing in a frenzy."

2. "For those whose minds are weakened by the venomous attachment to sense pleasures and who have not yet matured in Self-Inquiry, life is merely a source of toil and suffering."

3. "But for those who have known the knowable and found rest in the vastness of the Infinite, who are unmoved by the rise and fall of transient things, life becomes a means of Peace and Joy."

4. "We, who have determined the limitations of the self and gained clarity, do not find fulfillment in this transient life, which flickers like lightning among clouds in the storm of worldly existence."

5. "Just as one cannot bind the wind, divide space, or weave together the ripples of water, similarly, one cannot find any real foundation in life when it's clung to blindly."

6. "Like an autumn cloud, a flickering lamp fed by ghee, or a rolling wave—life is fleeting and vanishes the moment it is noticed."

7. "I may strive to grasp a wave, reflect the moon on water, capture a streak of lightning, or hold a cloud in my hand—but I refuse to place faith in the unstable thing called life."

8. "The restless mind, ignorant of Peace, pursues life like a foolish woman seeking satisfaction in a barren womb. Such pursuit only leads to sorrow."

9. "In this ocean of Cosmic manifestation, the ever-repeating flow of birth and death is like froth on the waves. O Brahman, I do not desire this life, which is like foam on the surface of water."

10. "That alone is worthy of being called “life” which leads to the Supreme State of Realization—after attaining which there is no grief, and nothing remains to be gained."

11. "Trees are alive, animals and birds too live—but that person truly lives whose mind is capable of reflection; without such Awareness, life is lifeless."

12. "Only those beings are well-born and have lived a good life who, having taken birth, do not return to it again. The rest are like aged donkeys—merely breathing without purpose."

Summary of Teachings:

These verses mark an early and powerful expression of Śrī Rāma’s dispassion (vairāgya). The theme revolves around the impermanence and futility of worldly life when pursued without wisdom. Key points of the teaching include:

Fragility of Life: 

Life is transient, delicate, and unpredictable. Clinging to it without wisdom is like grasping at illusions.

The Pain of Attachment: 

Those bound by desire and ignorance suffer. Without Self-Inquiry, life becomes a burden rather than a blessing.

The Wise Perspective: 

For the one who has Realized the Truth of the Self and seen through the impermanence of appearances, life becomes a peaceful and fulfilling experience—not because of its pleasures, but due to Inner Stillness.

Rejection of Worldly Delusion: 

Śrī Rāma rejects conventional notions of success and living. He compares the pursuit of life to chasing reflections and illusions, emphasizing that existence without Awareness is no different from that of animals or plants.

Real Life vs. Mere Existence: 

True life is not just biological survival but the life of inner contemplation and Awareness that leads to liberation. Mere living without Self-Knowledge is likened to being an old donkey—alive but purposeless.

Ideal of Realization: 

The Highest Goal of life is freedom (nirvāṇa), after which one does not fall back into the cycle of birth and death. Life is only worthy if it takes one toward this State.

Overall, these verses serve as a spiritual critique of material existence, establishing the core themes of the Yoga Vāsiṣṭha: impermanence, dispassion, inner inquiry, and the pursuit of Realization as the only meaningful Goal of life.

Chapter 1.13, Verses 11–22

Yoga Vashishtha 1.13.11–22

(The tragedy of Fortune)

श्रीमानजननिन्द्यश्च शूरश्चाप्यविकत्थनः।

समदृष्टिः प्रभुश्चैव दुर्लभाः पुरुषास्त्रयः ॥ ११ ॥

एषा हि विषमा दुःखभोगिनां गहना गुहा।

घनमोहगजेन्द्राणां विन्ध्यशैलमहातटी ॥ १२ ॥

सत्कार्यपद्मरजनी दुःखकैरवचन्द्रिका ।

सुदृष्टिदीपिकावात्या कल्लोलौघतरङ्गिणी ॥ १३ ॥

संभ्रमाभ्रादिपदवी विषादविषवर्धिनी।

केदारिका विकल्पानां खेदायभयभोगिनी ॥ १४ ॥

हिमं वैराग्यवल्लीनां विकारोलूकयामिनी ।

राहुदंष्ट्रा विवेकेन्दोः सौजन्याम्भोजचन्द्रिका ॥ १५ ॥

इन्द्रायुधवदालोलनानारागमनोहरा ।

लोला तडिदिवोत्पन्नध्वंसिनी च जडाश्रया ॥ १६ ॥

चापलावजितारण्य नकुली नकुलीनजा ।

विप्रलम्भनतात्पर्यजितोग्रमृगतृष्णिका ॥ १७ ॥

लहरीवैकरूपेण पदं क्षणमकुर्वती ।

चला दीपशिखेवातिदुर्ज्ञेयगतिगोचरा ॥ १८ ॥

सिंहीव विग्रहव्यग्रकरीन्द्रकुलपोथिनी।

खड्गधारेव शिशिरा तीक्ष्णतीक्ष्णाशयाश्रया ॥ १९ ॥

नानयापहृतार्थिन्या दुराधिपरिलीनया।

पश्याम्यभव्यया लक्ष्म्या किंचिद्दुःखादृते सुखम् ॥ २० ॥

दूरेणोत्सारिताऽलक्ष्म्या पुनरेव समादरात् ।

अहो बताश्लिष्यतीव निर्लज्जा दुर्जना सदा ॥ २१ ॥

मनोरमा कर्षति चित्तवृत्तिं कदर्थसाध्या क्षणभङ्गुरा च ।

व्यालावलीगात्रविवृत्तदेहा श्वभ्रोत्थिता पुष्पलतेव लक्ष्मीः ॥ २२॥

1.13.11 "Rare are the three kinds of people in this world: the wealthy who are not arrogant, the brave who do not boast, and the powerful who see all beings with equality."

Rarity of True Nobility (1.13.11):

The opening verse sets a high standard of virtue, showing that wealth, courage, and power are not inherently virtuous unless accompanied by humility, modesty, and equanimity. These qualities are extremely rare.

1.13.12 "This worldly existence is a perilous cavern, difficult to navigate, filled with the suffering of countless beings. For those blinded by dense ignorance, it is like a vast, dark mountain range."

1.13.13 "It is the night wherein the lotus of right action fades, and the moon of sorrow blossoms. It is a whirlwind that extinguishes the lamp of discernment, a flood of delusion’s turbulent waves."

The World as a Treacherous Jungle (1.13.12–1.13.13):

The world is compared to a dark cave or mountain ravine, filled with suffering, delusion, and fear. Human desires and ignorance are personified as storms and poison. Mental projections (vikalpas) are seen as causes of anxiety and pain.

1.13.14 "It is a path of clouds leading to confusion, where the poison of despair increases. It is a marshy field of endless mental projections, nurturing fear and distress."

1.13.15 "It is winter to the creeper of dispassion, a night full of owls of mental distortions. It is the eclipse-devouring moon of discrimination, and the night in which the lotus of kindness wilts."

Disruption of Virtue and Clarity (1.13.14–1.13.15):

The world diminishes true values like discernment, kindness, and dispassion. It is night to the moon of wisdom, a time when darkness and destructive tendencies dominate.

1.13.16 "This existence, like a rainbow, is charming with its array of attractions—yet it is fickle. It is like a lightning flash: suddenly arising, vanishing quickly, and rooted in dullness."

1.13.17 "It is a forest ruled by the monkey of restlessness, where cunning thoughts breed endlessly. It is a mirage that defeats sincere efforts, always deceiving and leading astray."

1.13.18 "It is a wave that, though appearing to form for a moment, never establishes a steady state. Like a flickering lamp in the wind, it is elusive, unpredictable, and hard to grasp."

Impermanence and Deception of Pleasures (1.13.16–1.13.18):

The world is transient and misleading, like lightning or a mirage. What appears to be stable is in constant flux. The mind, like a monkey, is easily fooled by fleeting delights.

1.13.19 "It is like a lioness, ferocious in disputes, shaking even the strongest minds. It is a winter blade, biting cold and sharply injurious, born of harsh intentions."

Violent and Sharp Nature of Worldly Conflict (1.13.19):

Worldly affairs are portrayed as brutal, like wild beasts or cold steel. Engagement in them causes inner turmoil and suffering.

1.13.20 "It seduces the seeker with false promises, eludes even the wise, and is hard to govern. In this unwholesome presence called “fortune,” I see nothing but suffering, never true joy."

1.13.21 "Even when driven far away by discernment, misfortune returns again with boldness and clings like a shameless wicked person, always eager for embrace."

1.13.22 "Delightful and alluring, fortune captivates the mind’s movements—but it is attained only with difficulty and perishes in a moment. With the body of a garland made of serpents, it rises from the depths like a vine of flowers sprung from poison."

The Illusory Nature of Fortune (1.13.20–1.13.22):

Fortune (Lakṣmī), normally praised in other scriptures, is here portrayed as a deceitful, fickle, and even dangerous force. She lures seekers but is unreliable and short-lived. Even when pushed away, she returns shamelessly. Her body is likened to a garland of serpents—outwardly beautiful, but inherently dangerous.

Summary of Teachings:

These verses offer a powerful poetic reflection on the illusory and treacherous nature of worldly existence (saṁsāra), particularly focusing on the concept of fortune or worldly prosperity (lakṣmī).

Philosophical Insight:

These verses encapsulate the Yogavāsiṣṭha’s central message of disillusionment with the worldly life and prepare the ground for turning the seeker’s attention inward toward enlightenment. The use of rich metaphors and vivid imagery serves to detach the mind from external allurements and push it toward Self-Inquiry, discernment (viveka), and renunciation (vairāgya).

Chapter 1.13, Verses 1–10

Yoga Vashishtha 1.13.1–10

(Sriram continues on the tragedy of riches) 

त्रयोदशः सर्गः श्रीराम उवाच ।

इयमस्मिन्स्थितोदारा संसारे परिकल्पिता ।

श्रीर्मुने परिमोहाय सापि नूनं कदर्थदा ॥ १ ॥

उल्लासबहुलानन्तकल्लोलानलमाकुलान् ।

जडान्प्रवहति स्फारान्प्रावृषीव तरङ्गिणी ॥ २ ॥

चिन्तादुहितरो बह्वयो भूरिदुर्ललितैधिताः ।

चञ्चलाः प्रभवन्त्यस्यास्तरङ्गाः सरितो यथा ॥ ३ ॥

एषा हि पदमेकत्र न निबध्नाति दुर्भगा।

दग्धेवानियताचारमितश्चेतश्च धावति ॥ ४ ॥

जनयन्ती परं दाहं परामृष्टाङ्गिका सती।

विनाशमेव धत्तेऽन्तर्दीपलेखेव कज्जलम् ॥ ५ ॥

गुणागुणविचारेण विनैव किल पार्श्वगम्।

राजप्रकृतिवन्मूढा दुरारूढाऽवलम्बते ॥ ६ ॥

कर्मणा तेनतेनैषा विस्तारमनुगच्छति।

दोषाशीविषवेगस्य यत्क्षीरं विस्तरायते ॥ ७ ॥

तावच्छीतमृदुस्पर्शाः परे स्वे च जने जनाः।

वात्ययेव हिमं यावच्छ्रिया न परुषीकृताः ॥ ८ ॥

प्राज्ञाः शूराः कृतज्ञाश्च पेशला मृदवश्च ये ।

पांसुमुष्ट्येव मणयः श्रिया ते मलिनीकृताः ॥ ९ ॥

न श्रीः सुखाय भगवन्दुःखायैव हि वर्धते।

गुप्ता विनाशनं धत्ते मृतिं विषलता यथा ॥ १० ॥

Prince Ram continues speaking:

1. "O Sage, this grandeur that prevails in this world—imagined as delightful and expansive—is in truth misleading, and brings nothing but suffering and disappointment."

Prosperity as Illusory and Harmful:

Rāma opens with the recognition that what appears as grandeur and delight in the world is, in fact, a fabrication that misleads and causes suffering. Prosperity is personified as a fickle and dangerous entity, not a source of real Joy.

2. "Like a monsoon-swollen river, this worldly prosperity gushes with turbulent waves of endless excitements and burning desires, sweeping away the dull and thoughtless."

Comparison to Nature's Violence:

Prosperity is compared to a flood-swollen river—chaotic, forceful, and indiscriminate—sweeping away those who lack awareness. This metaphor highlights its uncontrollable nature and destructive potential.

3. "Its waves are like daughters of anxiety—numerous, enticing, and ever-restless—manifesting incessantly like the currents of a river."

Origin in Mental Agitation:

The “waves” of prosperity are born of anxiety and mental restlessness, much like how rivers are fed by countless streams. These are the inner disturbances that come with attachment to external pleasures.

4. "This misfortunate prosperity never remains fixed in one place. Like an uncontrolled fire, it leaps about wildly, dragging the mind in all directions."

Inconstancy and Mental Unrest:

Prosperity is said to lack permanence and discipline, likened to a fire that is out of control. It hijacks the mind, scattering it in all directions, destroying inner peace.

5. "Even when closely embraced, she brings intense torment. Like soot from an extinguished lamp, she only leaves behind ruin and darkness."

Causing Pain Despite Intimacy:

Even when attained and possessed, prosperity leads to burning pain and ultimate ruin. The analogy of soot after a flame signifies the residue of darkness and impurity that remains after material indulgence.

6. "Without discernment between good and bad, she clings irrationally—just like a foolish king’s retinue—without loyalty or purpose, difficult to grasp or contain."

Absence of Discrimination:

Prosperity does not discriminate between the virtuous and the corrupt; like a foolish king’s entourage, it follows arbitrary patterns, showing loyalty to none. This speaks to the randomness and unreliability of material gain.

7. "Prosperity grows and spreads with every action, just like poisoned milk flowing out—externally abundant, but inwardly harmful."

Growth of Harm Through Action:

Rāma reflects that actions taken in pursuit of wealth may seem productive, but like milk laced with venom, they only expand the poison of ego and attachment, corrupting the soul.

8. "People appear soft, gentle, and pleasant—both among friends and strangers—only until touched by prosperity, which turns them harsh like frost after a storm."

Hardening of the Heart:

People may appear gentle and affectionate, but once touched by prosperity, they often become cold, indifferent, and harsh. This change in character mirrors the freezing of warmth in a sudden storm.

9. "Even the wise, courageous, grateful, skilled, and kind-hearted—like gemstones among dust—are sullied by the presence of prosperity."

Corruption of the Virtuous:

Even those who are truly noble—wise, skilled, kind—are not immune to the contaminating influence of wealth. Like precious gems covered in dirt, their virtues are obscured by prosperity.

10. "O Lord, prosperity does not lead to happiness—it increases only to bring sorrow. Hidden in seeming delight, she carries destruction, like a poisonous vine bearing death."

Wealth as the Seed of Sorrow:

Finally, Rāma concludes that prosperity does not foster happiness. Rather, it increases sorrow and ultimately leads to destruction. Like a hidden venomous creeper, it disguises death in the form of beauty.

Detailed Summary of Teachings:

These ten verses form a vivid philosophical reflection by Śrī Rāma on the deceptive nature of worldly prosperity (śrī, or material wealth and status). Through poetic metaphors and psychological insight, he expresses a profound disenchantment with the illusory allure of material life.

Philosophical Message:

These verses encapsulate the vairāgya (dispassion) perspective of the Yoga Vāsiṣṭha. Rāma's contemplations are not merely complaints but are deeply introspective realizations meant to lead the seeker toward renunciation of saṁsāra (worldly life) and deeper inquiry into the Self.

They emphasize:

The impermanence and unreliability of external prosperity.

The mental agitation and moral degradation caused by attachment to wealth.

The spiritual necessity of dispassion as a step toward liberation (mokṣa).

Chapters 1.10 – 1.11

Yoga Vashishtha 1.10~1.11

(Rama meets Vishwamitra) 

Chapter 1.10

दशमः सर्गः वाल्मीकिरुवाच ।

तथा वसिष्ठे ब्रुवति राजा दशरथः सुतम्।

संप्रहृष्टमना राममाजुहाव सलक्ष्मणम् ॥ १ ॥

दशरथ उवाच ।

प्रतिहार महाबाहुं रामं सत्यपराक्रमम्।

सलक्ष्मणमविघ्नेन पुण्यार्थं शीघ्रमानय ॥ २ ॥

इति राज्ञा विसृष्टोऽसौ गत्वान्तःपुरमन्दिरम् ।

मुहूर्तमात्रेणागत्य समुवाच महीपतिम् ॥ ३ ॥

देव दोर्दलिताशेषरिपो रामः स्वमन्दिरे ।

विमनाः संस्थितो रात्रौ षट्पदः कमले यथा ॥ ४ ॥

आगच्छामि क्षणेनेति वक्ति ध्यायति चैकतः ।

न कस्यचिच्च निकटे स्थातुमिच्छति खिन्नधीः ॥ ५ ॥

Chapter 1.11

विश्वामित्र उवाच ।

एवं चेत्तन्महाप्राज्ञा भवन्तो रघुनन्दनम् ।

इहानयन्तु त्वरिता हरिणं हरिणा इव ॥ १॥

एष मोहो रघुपतेर्नापद्भ्यो न च रागतः ।

विवेकवैराग्यवतो बोध एव महोदयः ॥ २॥

इहायातु क्षणाद्राम इह चैव वयं क्षणात् ।

मोहं तस्यापनेष्यामो मारुतोऽद्रेर्घनं यथा ॥ ३ ॥

एतस्मिन्मार्जिते युक्त्या मोहे स रघुनन्दनः ।

विश्रान्तिमेष्यति पदे तस्मिन्वयमिवोत्तमे ॥ ४ ॥

सत्यतां मुदितां प्रज्ञां विश्रान्तिमपतापताम् ।

पीनतां वरवर्णत्वं पीतामृत इवैष्यति ॥ ५ ॥

निजां च प्रकृतामेव व्यवहारपरम्पराम्।

परिपूर्णमना मान्य आचरिष्यत्यखण्डितम् ॥ ६ ॥

भविष्यति महासत्त्वो ज्ञातलोकपरावरः ।

सुखदुःखदशाहीनः समलोष्टाश्मकाञ्चनः ॥ ७ ॥

श्रीवसिष्ठ उवाच ।

राजपुत्र महाबाहो शूरस्त्वं विजितास्त्वया ।

दुरुच्छेदा दुरारम्भा अप्यमी विषयारयः ॥ ३२ ॥

किमतज्ज्ञ इवाज्ञानां योग्ये व्यामोहसागरे ।

विनिमज्जसि कल्लोलबहुले जाड्यशालिनि ॥ ३३ ॥

विश्वामित्र उवाच 

चलन्नीलोत्पलव्यूहसमलोचनलोलताम् ।

ब्रूहि चेतःकृतां त्यक्त्वा हेतुना केन मुह्यसि ॥ ३४ ॥

किंनिष्ठाः के च ते केन कियन्तः कारणेन ते ।

आधयः प्रविलुम्पन्ति मनो गेहमिवाखवः ॥ ३५ ॥

मन्ये नानुचितानां त्वमाधीनां पदमुत्तमम् ।

आपत्सु चाऽप्रयोज्यं ते निहीना अपि चाधयः ॥ ३६ ॥

यथाभिमतमाशु त्वं ब्रूहि प्राप्स्यसि चानघ ।

सर्वमेव पुनर्येन भेत्स्यन्ते त्वां तु नाधयः ॥ ३७ ॥

इत्युक्तमस्य सुमते रघुवंशकेतुराकर्ण्य वाक्यमुचितार्थविलासगर्भम् ।

तत्याज खेदमभिगर्जति वारिवाहे बर्ही यथा त्वनुमिताभिमतार्थसिद्धिः ॥ ३८ ॥

Chapter 1.10:

1. As Sage Vasishta was speaking thus, King Dasharatha, whose heart was filled with joy, summoned his son Rama, along with Lakshmana.

2. Dasharatha said to his attendant: “O doorkeeper, bring here the mighty-armed Rama, whose valor is rooted in truth, along with Lakshmana, without any delay and without obstacles, for a virtuous purpose.”

3. On receiving this order from the king, the attendant entered the inner chambers and, returning in just a moment, spoke to the king:

4. “O Lord, Rama—who has vanquished all enemies with the strength of his arms—is sitting in his room, disheartened and quiet, like a bee that rests on a lotus at night.”

5. “He says, ‘I will come in a moment,’ and then falls silent, lost in thought. His mind is weary, and he does not wish to come near anyone.”

Chapter 1.11:

1. Sage Vishwamitra spoke: “If that is so, O wise ones, then please bring Rama here quickly, like one deer is drawn by another.”

2. “This state of Rama is not born from adversity, nor from attachment. It is the rising of great knowledge in one who already possesses discernment and dispassion.”

3. “Let Rama come here shortly, and we too shall be there in a moment. We will dispel his delusion like the wind disperses a cloud from a mountain.”

4. “Once his confusion is cleansed through reason, this prince of the Raghu line will attain peace in the highest state, just as we have.”

5. “He will attain truthfulness, joy, wisdom, and unshakable peace—nobility and strength like one who has partaken of the nectar of immortality.”

6. “He will then fully engage with the world in its natural order, with a mind filled with completeness, acting nobly and without fragmentation.”

7. “He will become a person of great spiritual strength, understanding both the inner and outer worlds, untouched by pleasure and pain, and viewing a clod of earth, stone, and gold as equal.”

32. Sage Vasishta spoke: “O Prince, mighty-armed and courageous, you have already conquered those most difficult enemies—the senses and their objects—which are hard to overcome and perilous to engage with.”

33. “Why then, like an ignorant person, do you sink into the ocean of confusion, full of waves and dullness, despite being qualified to understand the truth?”

34. Sage Vishwamitra added: “O Rama, with eyes like a moving blue lotus and mind fickle like them, cast off this inner agitation. Tell us—by what cause are you deluded?”

35. “What are your beliefs? Who are the ones responsible? What is the extent and cause of the sorrows that consume your mind like mice gnawing at a house?”

36. “I think you are mistakenly holding the highest place for things that are not appropriate, and you employ grief even in situations that do not call for it.”

37. “Just speak clearly what you wish for, O sinless one, and you shall attain it. Then all your griefs will be shattered and will no longer affect you.”

38. Hearing these thoughtful and meaningful words filled with wisdom, the scion of the Raghu lineage, Rama, shed his sorrow just as a peacock cries out with joy in response to thunderclouds, confident in the fulfillment of his desired truth.

Summary of the Teachings:

These verses from Chapters 1.10 and 1.11 of the Yoga Vashishta mark the pivotal transition from external royal life to inner inquiry. 

1. Emergence of Dispassion and Inner Turmoil:

Rama is introduced in a state of contemplative sorrow—not due to worldly failure, but due to a deeper existential awakening. This signals the initial stage of Vairagya (dispassion), a prerequisite for higher knowledge in yogic philosophy.

2. Recognition of Spiritual Ripeness:

Vishwamitra and Vasishta both recognize Rama’s inner struggle not as a weakness but as a sign of spiritual maturity. His detachment from worldly pleasures and sense of ennui are symptoms of an awakening consciousness.

3. The Role of Wisdom and Inquiry:

The sages encourage Rama to articulate the cause of his suffering. This reflects the Jnana Yoga principle that Self-Inquiry (vichara) and discernment (viveka) lead to liberation.

4. Universal Equanimity as a Goal:

Rama is foretold to reach a state where he sees gold, stone, and clod equally—symbolizing a yogi’s vision of samatvam 

(equanimity), beyond pleasure and pain, success and failure.

5. Balance Between Inner Realization and Outer Engagement:

Even after attaining wisdom, Rama is predicted to act in the world with completeness and harmony, suggesting the ideal of a jivanmukta—one who is liberated while living.

6. Teacher-Disciple Dialogue as a Vehicle of Liberation:

This segment establishes the dialogical method of the Yoga Vashishta. Wisdom arises not in isolation, but through respectful engagement between seeker and sage.

In essence, this passage sets the tone for the entire text: the journey from existential discontent to spiritual enlightenment, facilitated by reason, introspection, and guidance from awakened beings.

Chapter 1.3, Verses 17–31

Yoga Vashishtha 1.3.17–31

(Prince Ram's pilgrimage wish)

महर्षि वाल्मीकि उवाच।

भरद्वाज महाबुद्धे रामक्रममिमं शुभम्।

शृणु वक्ष्यामि तेनैव सर्वं ज्ञास्यसि सर्वदा ॥ १७ ॥

विद्यागृहाद्विनिष्क्रम्य रामो राजीवलोचनः ।

दिवसान्यनयद्गेहे लीलाभिरकुतोभयः ॥ १८ ॥

अथ गच्छति काले तु पालयत्यवनिं नृपे।

प्रजासु वीतशोकासु स्थितासु विगतज्वरम् ॥ १९ ॥

तीर्थपुण्याश्रमश्रेणीर्द्रष्टुमुत्कण्ठितं मनः ।

रामस्याभूद्भृशं तत्र कदाचिद्गुणशालिनः ॥ २० ॥

राघवश्चिन्तयित्वैवमुपेत्य चरणौ पितुः ।

हंसः पद्माविव नवौ जग्राह नखकेसरौ ॥ २१ ॥

श्रीराम उवाच ।

तीर्थानि देवसद्मानि वनान्यायतनानि च ।

द्रष्टुमुत्कण्ठितं तात ममेदं नाथ मानसम् ॥ २२ ॥

तदेतामर्थितां पूर्वां सफलां कर्तुमर्हसि।

न सोऽस्ति भुवने नाथ त्वया योऽर्थी न मानितः ॥ २३ ॥

इति संप्रार्थितो राजा वसिष्ठेन समं तदा।

विचार्यामुञ्चदेवैनं रामं प्रथममर्थिनम् ॥ २४ ॥

शुभे नक्षत्रदिवसे भ्रातृभ्यां सह राघवः।

मङ्गलालंकृतवपुः कृतस्वस्त्ययनो द्विजैः ॥ २५ ॥

वसिष्ठप्रहितैर्विप्रैः शास्त्रज्ञैश्च समन्वितः ।

स्निग्धैः कतिपयैरेव राजपुत्रवरैः सह ॥ २६ ॥

अम्बाभिर्विहिताशीभिरालिङ्ग्यालिङ्ग्य भूषितः ।

निरगात्स्वगृहात्तस्मात्तीर्थयात्रार्थमुद्यतः ॥ २७ ॥

निर्गतः स्वपुरात्पौरैस्तूर्यघोषेण वादितः ।

पीयमानः पुरस्त्रीणां नेत्रैर्भृङ्गौघभङ्गुरैः ॥ २८ ॥

ग्रामीणललनालोलहस्तपद्मापनोदितैः ।

लाजवर्षैर्विकीर्णात्मा हिमैरिव हिमाचलः ॥ २९ ॥

आवर्जयन्विप्रगणान्परिशृण्वन्प्रजाशिषः।

आलोकयन्दिगन्तांश्च परिचक्राम जाङ्गलान् ॥ ३० ॥

अथारभ्य स्वकात्तस्मात्क्रमात्कोशलमण्डलात्।

स्नानदानतपोध्यानपूर्वकं स ददर्श ह ॥ ३१ ॥

17. Maharshi Valmiki said: "O Bharadwaja, the one of great wisdom! Listen attentively as I narrate to you this auspicious course of events concerning Rama. By hearing this, you shall attain complete Knowledge at all times."

18. After completing his studies, Rama, whose eyes were like blooming lotuses, spent his days at home in playful activities, free from any fear or worry.

19. As time passed, when the king ruled the land with justice, and the people lived free from sorrow and suffering, Rama’s mind grew eager.

20. The virtuous Rama developed a deep yearning to visit sacred places, holy shrines, and the hermitages of revered sages.

21. Contemplating this desire, Rama approached his father, King Dasharatha, and reverently touched his feet, just as a swan grasps the fresh petals of a lotus.

22. Shri Rama spoke: "O father, my mind is filled with a deep longing to visit sacred pilgrimage sites, Divine abodes, forests, and holy sanctuaries."

23. "Therefore, please grant this long-cherished wish of mine. In this world, there is no supplicant who has ever approached you and been denied their request."

24. Thus, when the king was earnestly petitioned, he consulted with Sage Vashishta and, after due deliberation, granted Rama's request as the foremost petitioner.

25. On an auspicious day marked by favorable stars, Rama, adorned with sacred ornaments and having performed the necessary rites under the guidance of Brahmins, set forth with his brothers.

26. Accompanied by learned sages sent by Vashishta, along with a few affectionate royal companions, the best of the princes embarked on his journey.

27. He was blessed repeatedly by his mothers, who embraced him lovingly and adorned him with ornaments before he set out on his pilgrimage.

28. As Rama left the city, the citizens played musical instruments, and the women of the town gazed at him with admiration, their eyes trembling like swarms of bees drawn to a fragrant flower.

29. The rural maidens waved their lotus-like hands to bid him farewell, and showers of rice grains (a symbol of blessings) fell upon him, resembling snowfall on a Himalayan peak.

30. Rama proceeded joyfully, engaging in conversation with Brahmins, listening to the blessings of the people, and beholding the vast landscapes and distant horizons as he traveled through the wilderness.

31. Departing from the Kosala kingdom in a prescribed manner, he performed rituals of bathing, charity, penance, and meditation while observing various sacred sites along his journey. 

These verses describe the moment when Rama, after completing his education, embarks on a pilgrimage. The passage highlights the spiritual inclination of Rama, who, despite being a prince, seeks knowledge and Divine experience through sacred travel.

Key Themes and Teachings:

1. The Transition from Playfulness to Spiritual Inquiry:

Rama initially enjoys a carefree life, but as time passes, his mind turns toward a deeper yearning for spiritual exploration. This signifies the natural evolution of a seeker's journey — moving from worldly pleasures to higher wisdom.

2. The Role of a Benevolent Ruler:

King Dasharatha is portrayed as a just and compassionate ruler who considers the welfare of journey.

These verses describe the early stages of Rama’s journey of pilgrimage, which is a symbolic precursor to his deeper spiritual journey. The passage carries significant philosophical and ethical insights, emphasizing several key themes:

3. The Importance of Pilgrimage and Holy Sites

Rama, after completing his education, develops a strong yearning to visit sacred places and hermitages. This reflects a crucial idea in Vedic and yogic traditions: Tirtha-yatra 

(pilgrimage) is not just a physical journey but also a spiritual exercise, helping to purify the mind and elevate the soul. His desire to see these places is indicative of an inner calling toward wisdom and enlightenment.

4. Dharma of the King – Compassion and Generosity

Rama’s approach to his father, King Dasharatha, highlights the ideal qualities of a ruler. Dasharatha, representing a just and compassionate king, never denies a genuine request. This emphasizes the Vedic principle that a true leader should be responsive and generous to those who seek guidance or support. His immediate approval of Rama’s request signifies the role of a king in facilitating spiritual growth among his subjects, including his own children.

5. The Blessings of Elders and the Role of Gurus

Before departing, Rama receives the blessings of his mothers, brothers, and sages. This underscores the traditional value placed on receiving guidance and good wishes from elders and spiritual teachers before undertaking any significant journey — physical or metaphysical. The involvement of Sage Vashishta, who ensures that Brahmins accompany Rama, highlights the role of a guru in guiding a disciple toward higher realization.

6. A Journey Towards Inner Awakening

Rama’s travel through jungles, his interaction with Brahmins, and his reflections on the distant horizons signify more than just a physical movement — it represents his transition from the sheltered life of a prince to a path of deeper Self-Inquiry. The mention of bathing, charity, penance, and meditation indicates the discipline required for spiritual progress.

Philosophical Implications:

This section of the Yoga Vashishta subtly introduces the idea that life itself is a pilgrimage. The external journey of visiting sacred places mirrors an internal quest for truth. Rama, though still a prince, is beginning to step into the role of a seeker (sadhaka), foreshadowing the deeper philosophical discourses he will later engage in with Sage Vashishta. The passage teaches that true fulfillment does not lie in material pleasures but in seeking higher Wisdom and Self-Realization.