Chapter 3.114, Verses 1–10

Yoga Vashishtha 3.114.1–10

(Nature of the dense darkness of ignorance that grips every person)

श्रीराम उवाच।

अविद्याविभवप्रोत्थं निविडं पुरुषस्य हि।

महदान्ध्यमिदं ब्रह्मन्कथं नाम विनश्यति ॥ १॥

श्रीवसिष्ठ उवाच।

यथा तुषारकणिका भास्करालोकनात्क्षणात्।

नश्यत्येवमविद्येयं राघवात्मावलोकनात् ॥ २॥

तावत्संसारभृगुषु स्वात्मना सह देहिनम्।

आन्दोलयति नीरन्ध्रदुःखकण्टकशालिषु ॥ ३॥

अविद्या यावदस्यास्तु नोत्पन्ना क्षयकारिणी।

स्वयमात्मावलोकेच्छा मोहसंक्षयदायिनी ॥ ४॥

अस्याः परं प्रपश्यन्त्याः स्वात्मनाशः प्रजायते।

आतपानुभवार्थिन्याश्छायाया इव राघव ॥ ५॥

दृष्टे सर्वगते बोधे स्वयमेव विलीयते।

सर्वाशाभ्युदितेच्छाया द्वादशार्कगणे यथा ॥ ६॥

इच्छामात्रमविद्येह तन्नाशो मोक्ष उच्यते।

स चासंकल्पमात्रेण सिद्धो भवति राघव ॥ ७॥

मनागपि मनोव्योम्नि वासनारजनीक्षये।

कालिमा तनुतामेति चिदादित्यमहोदयात् ॥ ८॥

यथोदिते दिनकरे क्वापि याति तमस्विनी।

तथा विवेकेऽभ्युदिते क्वाप्यविद्या विलीयते ॥ ९॥

दृढवासनया बन्धो घनतामेति चेतसः।

बलाद्वेतालसंकल्पः संध्याकाले यथा शिशोः ॥ १०॥

Sriram asked: 

3.114.1

> O Brahman, this dense and great darkness that has arisen from the power of ignorance in a person—how exactly does it come to an end?

Sage Vasistha said: 

3.114.2–6

> Just as a tiny particle of frost vanishes in an instant when the sun’s light falls on it, so this ignorance disappears the moment one looks upon the Self, O Raghava.

> Until then it keeps tossing the embodied Being, together with his own sense of self, among the steep cliffs of Worldly existence that are thickly covered with unbroken thorns of sorrow.

> As long as the wish to look upon one’s own Self—the wish that itself destroys delusion—has not arisen, ignorance continues.

> When ignorance begins to look upon the Supreme, its own destruction takes place, just as a shadow that seeks the experience of sunlight is itself destroyed, O Raghava.

> Once the all-pervading Awareness is seen, ignorance melts away by itself, just as every hope-filled desire vanishes when the host of twelve suns rises.

3.114.7–10

> Ignorance in this world is nothing but desire; the ending of that desire is called liberation. And that liberation is accomplished simply by the absence of imagination, O Raghava.

> Even a slight thinning of the night of latent tendencies in the sky of the mind causes the darkness to grow thin when the great Sun of Pure Consciousness rises.

> Just as night disappears somewhere the moment the Sun rises, so ignorance dissolves and vanishes the moment right discrimination arises.

> Firm latent tendencies make the bondage of the mind dense and heavy, just as the forced imagination of a ghost takes hold of a child at twilight.

Detailed Summary of the Teachings:

These verses open with Rama’s direct question about the nature of the dense darkness of ignorance that grips every person. Vasistha answers by showing that this darkness is not a permanent substance; it is as fragile as frost before the Sun. The mere clear seeing of one’s own Self is enough to make it vanish instantly. Until that seeing occurs, however, the same ignorance continues to hurl the embodied being into the painful cliffs of samsara, where every step is covered with the thorns of unbroken sorrow.

The decisive turning point is the arising of the desire to look at the Self. As long as that desire has not appeared, ignorance remains. The moment it does appear, ignorance is already on the path to its own end. Vasistha compares this to a shadow that tries to experience sunlight: the very attempt dissolves the shadow. In the same way, when the all-pervading Awareness is recognised, ignorance melts of its own accord, just as every hope and longing dissolves when the twelve suns of intense light rise.

Liberation is therefore defined simply as the ending of desire, and desire is declared to be the whole of ignorance. That ending does not require elaborate effort; it is accomplished by the mere absence of mental imagination or projection. Even a slight weakening of the night of latent tendencies (vasanas) in the mind allows the Sun of Pure Consciousness to thin the remaining darkness. When discrimination truly rises, ignorance has nowhere to stay and disappears completely, exactly as night disappears when the Sun appears.

Finally, the verses warn that strong, fixed latent tendencies make the mind’s bondage dense and hard to shake, just as a child’s fearful imagination of a ghost becomes overwhelming at twilight. The teaching therefore points both to the power of right seeing and to the need to weaken the vasanas that keep the darkness thick. Once the Self is seen and the imagination ceases, the entire structure of ignorance collapses by itself.

Chapter 3.112, Verses 20–27

Yoga Vashishtha 3.112.20–27

(The mind itself is both the trap and the only means of escape from the endless cycle of birth and death)

श्रीवसिष्ठ उवाच।

तृष्णाग्राहगृहीतानां संसारार्णवरंहसि।

आवर्तैरुह्यमानानां दूरे स्वं मन एव नौः ॥ २०॥

मनसैव मनश्छित्त्वा पाशं परमबन्धनम्।

उन्मोचितो न येनात्मा नासावन्येन मोक्ष्यते ॥ २१॥

या योदेति मनोनाम्नी वासना वासितान्तरा।

तां तां परिहरेत्प्राज्ञस्ततोऽविद्याक्षयो भवेत् ॥ २२॥

भोगौघवासनां त्यक्त्वा त्यज त्वं भेदवासनाम्।

भावाभावौ ततस्त्यक्त्वा निर्विकल्पःसुखीभव ॥ २३॥

अभावनं भावनायास्त्वेतावान्वासनाक्षयः।

एष एव मनोनाशस्त्वविद्यानाश उच्यते ॥ २४॥

यद्यत्संवेद्यते किंचित्तत्रासंवेदनं परम्।

असंवित्तिस्तु निर्वाणं दुःखं संवेदनाद्भवेत् ॥ २५॥

स्वेनैव तत्प्रयत्नेन पुंसः संवेद्यते क्षणात्।

भावस्याभावनं भूत्यै तत्तस्मान्नित्यमाहरेत् ॥ २६॥

रागादयो ये मनसीप्सितास्ते बुद्ध्वेह तांस्तांस्त्वमवस्तुभूतान्।

त्यक्त्वा तदास्याङ्कुरमस्तबीजं मा हर्षशोकं समुपैहि तृप्तः ॥ २७॥

Sage Vashishta further said: 

3.112.20–27

> For those seized by the crocodiles of craving and swept by whirlpools in the rushing Ocean of Worldly existence, their own mind alone is the far-off boat that can save them.

> By cutting the mind’s own noose—the greatest bondage—with the mind itself, if the Self is not freed, nothing else can free it.

> Whatever subtle desire arises under the name of mind and colours the Inner Being, the wise person should abandon it at once; then ignorance is destroyed.

> Give up the desire for streams of enjoyment; give up the desire for differences. Then abandon both existence and non-existence and become free of all mental constructs and be happy.

> Simply not thinking of things is the full end of desires. This very end of the mind is called the end of ignorance.

> Whatever is perceived, non-perception of it is the highest. Non-awareness is liberation; sorrow comes from awareness.

> By one’s own effort a person Realizes this in a moment. Not thinking of “being” brings true welfare; therefore practise it always.

> Know that the likes and dislikes desired by the mind are without real substance. Leave them, so their sprout has no seed left, and do not fall into joy or sorrow; remain content.

Detailed Summary of the Teachings: 

These verses teach that the mind itself is both the trap and the only means of escape from the endless cycle of birth and death. Craving acts like a crocodile and the World like a stormy Ocean; only the mind, when turned inward and controlled by itself, becomes the boat that carries one to safety. No outer force, teacher or ritual can liberate the Self if the mind does not first cut its own bonds of desire and attachment.

The wise are told to watch every subtle tendency the moment it rises and to drop it at once. Desires for pleasure and for seeing differences between things keep ignorance alive. When both the sense of “this exists” and “this does not exist” are set aside, the mind becomes still and free of all restless thinking, and lasting happiness appears.

Simply stopping the habit of mentally creating and holding on to ideas is the complete destruction of latent desires. That same quieting of the mind is the destruction of ignorance itself. Whatever the senses or thoughts present, the highest state is not to grasp or dwell on it; non-awareness of objects is true liberation, while continual awareness of them produces sorrow.

A person can reach this insight by personal effort in a single moment. Therefore the practice of refusing to give mental form to any “thing” or “being” must be kept up constantly, because that refusal itself brings real spiritual growth and prosperity of the soul.

Finally, all likes, dislikes and other mental longings must be seen as empty of substance. Once they are abandoned, the seed of further desire is burned and no new sprout can arise. One then remains calmly content, untouched by the swings of joy and grief that once ruled the mind.

Chapter 3.111, Verses 39–46

Yoga Vashishtha 3.111.39–46

(All the fearsome difficulties and confusions of life arise solely from the mind’s own imaginings, just as a Mirage appears in a waterless desert)

श्रीवसिष्ठ उवाच।

भीमाः संभ्रमदायिन्यः संकल्पकदनादिमाः।

विपदः संप्रसूयन्ते मृगतृष्णा मराविव ॥ ३९॥

कल्पान्तपवना वान्तु यान्तु चैकत्वमर्णवाः।

तपन्तु द्वादशादित्या नास्ति निर्मनसः क्षतिः ॥ ४०॥

मनोबीजात्समुद्यन्ति सुखदुःखे शुभाशुभे।

संसारखण्डका एते लोकसप्तकपल्लवाः ॥ ४१॥

असंकल्पनमात्रैकसाध्ये सकलसिद्धिदे।

असंकल्पनसाम्राज्ये तिष्ठावष्टब्धतत्पदः ॥ ४२॥

प्रयच्छत्युत्तमानन्दं क्षीयमाणं मनः क्रमात्।

काष्ठक्षीणाङ्गकाङ्गारो यथाङ्गारक्षयार्थिनः ॥ ४३॥

अपि ब्रह्मकुटीलक्षं मनसश्चेत्समीहितम्।

तदणोरन्तरे व्यक्तं विभक्तं परिदृश्यते ॥ ४४॥

संकल्पमात्रविभवेन कृतात्यनर्थं संकल्पमात्रविभवेन सुसाधितार्थम्।

संतोषमात्रविभवेन मनो विजित्य नित्योदितेन जयमेहि निरीप्सितेन ॥ ४५॥

परमपावनया विमनस्तया समतया मतयात्मविदामपि।

शमितया मितयान्तरहंतया यदवशिष्टमजं पदमस्तु तत् ॥ ४६॥

Sage Vashishta continued:

3.111.39–46

> Terrible troubles that cause confusion, arising first from mental imagining, spring up just as a mirage appears in the desert.

> Let the winds of the end of a world-cycle blow, let the oceans merge into one, let the twelve suns blaze – the one free of restless mind suffers no harm.

> From the seed of the mind arise pleasure and pain, good and bad; these are the fragments of worldly life, the sprouts of the seven worlds.

> Stand firm, holding fast to that State, in the empire of non-imagining, which is achieved solely by the absence of mental constructs and which grants every success.

> As the mind gradually fades away, it gives the Highest Bliss – just as a glowing ember from wood, its parts shrinking, gives the brightest light to one who wants the ember to burn out completely.

> Even if the mind’s desire reaches a hundred thousand worlds of Brahma, that is still seen clearly and separately inside a single atom.

> By the mere power of mental imagining great harm is done; by the mere power of mental imagining a goal is also well achieved. Having conquered the mind through the mere power of contentment, attain victory by means of that ever-present State free of craving.

> Through the most purifying freedom from mind, through evenness of understanding held even by Knowers of the Self, through a quieted and measured inner sense of “I” – may that unborn State which then remains be ours.

Detailed Summary of the Teachings:

These verses teach that all the fearsome difficulties and confusions of life arise solely from the mind’s own imaginings, just as a mirage appears in a waterless desert. Once this is understood, the seeker realises that the root of suffering is not external events but the restless activity of thought itself.

A person whose mind has become still remains completely unharmed even if the most catastrophic cosmic events take place – the dissolving winds of world-end, the merging of all Oceans, or the blazing of the twelve Suns. Outer conditions lose their power to disturb one who is free of mental agitation.

Everything experienced as pleasure or pain, good or bad, and even the entire structure of the seven Worlds, sprouts from the single seed of the mind. Therefore the whole of Worldly existence is nothing but mental construction.

The only reliable means to complete success and the highest good is the simple absence of mental imagining. By remaining established in this “empire of non-thinking,” every goal is attained and the True State is securely held.

As the mind slowly diminishes it yields Supreme Joy, comparable to the final brilliant glow of a dying ember. Even the grandest objects of desire are seen to be contained within the tiniest particle of Consciousness. By the power of pure contentment the mind is conquered, and what finally remains is the Pure, Unborn, ever-present Reality free from all craving and sense of “I.”

Chapter 3.111, Verses 11–20

Yoga Vashishtha 3.111.11–20

(The work is simply to master one’s own mind, and that this work is both possible and close at hand)

श्रीवसिष्ठ उवाच।

स्वायत्तं च सुसाध्यं च स्वचित्ताक्रान्तिमात्रकम्।

शक्नुवन्ति न ये कर्तुं धिक्तान्पुरुषजम्बुकान् ॥ ११॥

स्वपौरुषैकसाध्येन स्वेप्सितत्यागरूपिणा।

मनःप्रशममात्रेण विना नास्ति शुभा गतिः ॥ १२॥

मनोमारणमात्रेण साध्येन स्वात्मसंविदा।

निःसपत्नमनाद्यन्तमनिङ्गनमिहोच्यताम् ॥ १३॥

ईप्सितावेदनाख्यात्तु मनःप्रशमनादृते।

गुरूपदेशशास्त्रार्थमन्त्राद्या युक्तयस्तृणम् ॥ १४॥

सर्वं सर्वगतं शान्तं ब्रह्म संपद्यते तदा।

असंकल्पनशस्त्रेण च्छिन्नं चित्तं गतं यदा ॥ १५॥

स्वसंवेदनसाध्येऽस्मिन्संकल्पानर्थशासने।

शान्तायामत्र वपुषि पुंसः कैव कदर्थना ॥ १६॥

नूनं दैवमनादृत्य मूढसंकल्पकल्पितम्।

पुरुषार्थेन संवित्त्या नय चित्तमचित्तताम् ॥ १७॥

तां महापदवीमेकां कामप्यधिगतं चिरम्।

चित्तं चिद्भक्षितं कृत्वा चित्तादपि परो भव ॥ १८॥

भव भावनया युक्तो युक्तः परमया धिया।

धारयात्मानमव्यग्रो ग्रस्तचित्तं ततः परम् ॥ १९॥

परं पौरुषमाश्रित्य नीत्वा चित्तमचित्तताम्।

तां महापदवीमेहि यत्र नाशो न विद्यते ॥ २०॥

Sage Vasistha said: 

3.111.11–14

> Shame on those jackals among men who cannot do what lies in their own power, is easy to achieve, and is nothing more than mastering their own mind.

> There is no good path except the calming of the mind. That calming is won only by one’s own effort, and it takes the form of giving up what one wants.

> By merely ending the mind — an ending reached through Knowledge of one’s own Self — let that State be known here which has no rival, no beginning, no end, and no restlessness.

> Apart from calming the mind, which means not feeling the things one longs for, a teacher’s instruction, the meaning of scripture, mantras, and other methods are only straw.

3.111.15–20

> When the mind is cut off and gone by the weapon of not forming wishes, then everything becomes the peaceful Brahm that is present everywhere.

> In this checking of the harm caused by mental wishes — a checking reached by one’s own awareness — when the body is quiet here, what real trouble remains for a person?

> Surely set aside fate, which is only imagined by a dull person’s fancies. By human effort and by clear awareness, lead the mind into the state of no-mind.

> Let Consciousness swallow the mind. Reach that one great path sought for so long, and become even beyond the mind.

> Be joined with steady contemplation and with the highest understanding. Hold the Self without agitation, the mind already swallowed, and then go beyond.

> Taking refuge in the highest human effort, and having led the mind into the State of no-mind, enter that great path where destruction does not exist.

Summary of the teaching:

These verses place the whole spiritual task inside a person’s own reach. Vasistha does not ask for rare powers or distant conditions. He says the work is simply to master one’s own mind, and that this work is both possible and close at hand. Those who will not attempt even this are compared to jackals among men: creatures who shrink from a task that is already theirs.

The method is equally plain. The mind is calmed by one’s own effort, and that effort consists in dropping desired objects rather than chasing them. Scripture, a teacher’s words, and mantras are not dismissed as useless in themselves, but they are called straw if they do not produce this quieting. What matters is the ending of the feeling of “I want this.” When longing is no longer felt, the mind loses its fuel.

The mind is treated as something that can be ended, not merely managed. Knowledge of one’s own Self is the means of that ending. The State that then remains has no rival passion, no beginning, no end, and no inner shaking. When the weapon of non-wishing cuts the mind away, what is left is not a blank, but the peaceful Reality present in everything. The body may still be here, yet once mental wishes no longer rule, the person is not truly afflicted.

Fate is set aside as a story made by dull imagination. Vasistha asks the listener to rely on human effort and clear awareness, and to carry the mind into a condition where it no longer functions as mind. Consciousness is said to swallow the mind. The seeker is told to stay joined to contemplation and to the highest understanding, holding the Self steady, and then to pass even beyond that swallowed mind.

The closing note is practical and final. Supreme effort is not opposed to freedom; it is the way into it. By that effort the mind is led to no-mind, and the person enters the great path where nothing is destroyed. The teaching of these verses is therefore one continuous instruction: stop feeding desire, cut off mental wishing by your own awareness, refuse the excuse of fate, and rest in the State that neither begins nor ends.

Chapter 1.30, Verses 20–27

Yoga Vashishtha 1.30.20–27

(Navigating the complexities of life and attain Inner Peace)

श्रीराम उवाच।

किं तस्यादुचितं श्रेयः किं तत्स्यादुचितं फलम् ।

वर्तितव्यं च संसारे कथं नामासमञ्जसे ॥ २० ॥

तत्त्वं कथय मे किंचिद्येनास्य जगतः प्रभो।

वेद्मि पूर्वापरं धातुश्चेष्टितस्यानवस्थितेः ॥ २१ ॥

हृदयाकाशशशिनश्चेतसो  मलमार्जनम्।

यथा मे जायते ब्रह्मंस्तथा निर्विघ्नमाचर ॥ २२ ॥

किमिह स्यादुपादेयं किंवा हेयमथेतरत् ।

कथं विश्रान्तिमायातु चेतश्चपलमद्रिवत् ॥ २३ ॥

केन पावनमन्त्रेण दुःसंसृतिविषूचिका।

शाम्यतीयमनायासमायासशत कारिणी ॥ २४ ॥

कथं शीतलतामन्तरानन्दतरुमञ्जरीम् ।

पूर्णचन्द्र इवाक्षीणां भृशमासादयाम्यहम् ॥ २५ ॥

प्राप्यान्तः पूर्णतां पूर्णो न शोचामि यथा पुनः ।

सन्तो भवन्तस्तत्त्वज्ञास्तथेहोपदिशन्तु माम् ॥ २६ ॥

अनुत्तमानन्दपदप्रधानविश्रान्तिरिक्तं सततं महात्मन् ।

कदर्थयन्तीह भृशं विकल्पाः श्वानो वने देहमिवाल्पजीवम् ॥ २७ ॥

Sri Rama said: 

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 1.27, Verses 1–10

Yoga Vashishtha 1.27.1–10

(illusory and transient nature of worldly existence)

श्रीराम उवाच ।

अन्यच्च ताताऽतितरामरम्ये मनोरमे चेह जगत्स्वरूपे ।

न किंचिदायाति तदर्थजातं येनातिविश्रान्तिमुपैति चेतः ॥ १ ॥

बाल्ये गते कल्पितकेलिलोले मनोमृगे दारदरीषु जीर्णे ।

शरीरके जर्जरतां प्रयाते विदूयते केवलमेव लोकः ॥ २ ॥

जरातुषाराभिहतां शरीरसरोजिनीं दूरतरे विमुच्य ।

क्षणाद्गते जीवितचञ्चरीके जनस्य संसारसरोऽवशुष्कम् ॥ ३ ॥

यदा यदा पाकमुपैति नूनं तदा तदेयं रतिमातनोति ।

जराभराऽनल्पनवप्रसूना विजर्जरा कायलता नराणाम् ॥ ४ ॥

तृष्णानदी सारतरप्रवाहग्रस्ताखिलानन्तपदार्थजाता ।

तटस्थसंतोषसुवृक्षमूलनिकाषदक्षा वहतीह लोके ॥ ५ ॥

शारीरनौश्चर्मनिबन्धबद्धा भवाम्बुधावालुलिता भ्रमन्ती ।

प्रलोड्यते पञ्चभिरिन्द्रियाख्यैरधोभवन्ती मकरैरधीरा ॥ ६ ॥

तृष्णालताकाननचारिणोऽमी शाखाशतं काममहीरुहेषु ।

परिभ्रमन्तः क्षपयन्ति कालं मनोमृगा नो फलमाप्नुवन्ति ॥ ७ ॥

कृच्छ्रेषु दूरास्तविषादमोहाः स्वास्थ्येषु नोत्सिक्तमनोभिरामाः ।

सुदुर्लभाः संप्रति सुन्दरीभिः रनाहतान्तःकरणा महान्तः ॥ ८ ॥

तरन्ति मातङ्गघटातरङ्गं रणाम्बुधिं ये मयि ते न शूराः ।

शूरास्त एवेह मनस्तरङ्गं देहेन्द्रियाम्भोधिमिमं तरन्ति ॥ ९ ॥

अक्लिष्टपर्यन्तफलाभिरामा न दृश्यते कस्यचिदेव काचित् ।

क्रियादुराशाहतचित्तवृत्तिर्यामेत्य विश्रान्तिमुपैति लोकः ॥ १० ॥

Sriram said:

1. "O revered One, in this world which is extremely enchanting and beautiful in form, nothing arises that can bestow enduring peace to the mind."

2. "As childhood passes, absorbed in imagined playfulness and fleeting delights, and the body becomes worn with age, the world remains, but the individual decays."

3. "When old age strikes like a frost, withering the lotus of the body, and life’s breath departs in an instant, the stream of worldly existence dries up entirely."

4. "As the body creeper of humans becomes overburdened with age, sprouting many afflictions, it no longer bears fruit—yet somehow, people still seek delight in it."

5. "The river of craving, which engulfs countless desirable objects, flows powerfully. Yet only those rooted in the tree of contentment on the riverbank can withstand its pull."

6. "The body-boat, stitched together with skin, floats in the ocean of becoming, tossed about by the waves of the five senses, and is pulled downward by the sharks of desire and attachment."

7. "These mind-deer, wandering in the forest of worldly desires, leap from one branch of craving to another, wasting time and effort without ever attaining lasting fruit."

8. "True inner nobility—serene, composed minds untouched by despair in adversity and not intoxicated in good health—is rare among even those adorned with external beauty."

9. "Those who conquer only the tumult of battlefield elephants are not the true heroes. Real valor lies in conquering the mind’s waves and crossing the vast ocean of body and senses."

10. "No action in the world ever produces untainted, satisfying results. The world rests in the hope for such outcomes, but the mind ends up disillusioned and weary."

Summary of Teachings:

These ten verses from the Yoga Vāśiṣṭha delve deeply into the illusory and transient nature of worldly existence, portraying life as inherently unsatisfying and deceptive. The dialogue between Śrī Rāma and Sage Vasiṣṭha focuses on the futility of finding enduring peace through external means. Despite the beauty and charm of the world, no experience or object grants lasting fulfillment. This Realization is the first step on the path of dispassion (vairāgya).

The text describes the trajectory of human life, starting from childhood filled with imagined pleasures, to the decay of old age, and ultimately the inevitable end through death. The aging body is likened to a withering lotus, and even in the face of this fragility, human beings irrationally cling to pleasures and comforts. It underscores how worldly involvement continues despite clear evidence of its impermanence.

Craving (tṛṣṇā), a recurring theme, is depicted as a mighty river that sweeps all beings into its flow. Only those rooted in the "tree of contentment"—that is, the few who cultivate inner satisfaction—can resist being swept away. The metaphor of the mind as a deer wandering aimlessly through the forest of desires vividly illustrates the restless and unfulfilled nature of the unenlightened human condition.

The verses praise a higher kind of heroism—not in military conquest or physical domination, but in mastering the mind. The one who overcomes the turbulent inner waves of thought and emotion, and crosses the ocean of body-identification and sensory delusion, is recognized as truly valiant. This establishes the supremacy of inner conquest over outer achievement.

Lastly, the pursuit of actions with the expectation of unblemished, satisfying results is presented as futile. No action in the world, no matter how noble, yields results that are free from some form of disappointment or taint. The enlightened understanding lies in seeing through this illusion and ceasing to pin one’s hopes on worldly achievements. These verses serve as a powerful call to cultivate detachment and seek Realization through Self-Knowledge.

Chapter 1.26, Verses 33–43

Yoga Vashishtha 1.26.33–43

(Desire the unruly conqueror)

श्रीराम उवाच ।

शिलाशैलकवप्रेषु साश्वभूतो दिवाकरः ।

वनपाषाणवन्नित्यमवशः परिचोद्यते ॥ ३३ ॥

धरागोलकमन्तस्थ सुरासुरगणास्पदम् ।

वेष्ट्यते धिष्ण्यचक्रेण पक्वाक्षोटमिव त्वचा ॥ ३४ ॥

दिवि देवा भुवि नराः पातालेषु च भोगिनः ।

कल्पिताः कल्पमात्रेण नीयन्ते जर्जरां दशाम् ॥ ३५ ॥

कामश्च जगदीशानरणलब्धपराक्रमः।

अक्रमेणैव विक्रान्तो लोकमाक्रम्य वल्गति ॥ ३६ ॥

वसन्तो मत्तमातङ्गो मदैः कुसुमवर्षणैः।

आमोदितककुप्चक्रश्चेतो नयति चापलम् ॥ ३७ ॥

अनुरक्ताङ्गनालोललोचनालोकिताकृति ।

स्वस्थीकर्तुं मनः शक्तो न विवेको महानपि ॥ ३८ ॥

परोपकारकारिण्या परार्तिपरितप्तया।

बुद्ध एव सुखी मन्ये स्वात्मशीतलया धिया ॥ ३९ ॥

उत्पन्नध्वंसिनः कालवडवानलपातिनः।

संख्यातुं केन शक्यन्ते कल्लोला जीविताम्बुधौ ॥ ४० ॥

सर्व एव नरा मोहाद्दुराशापाशपाशिनः।

दोषगुल्मकसारङ्गा विशीर्णा जन्मजङ्गले ।

संक्षीयते जगति जन्मपरम्परासु लोकस्य तैरिह कुकर्मभिरायुरेतत् ॥ ४१ ॥

आकाशपादपलताकृतपाशकल्पं येषां फलं नहि विचारविदोऽपि विद्मः ॥ ४२॥

अद्योत्सवोऽयमृतुरेष तथेह यात्रा ते बन्धवः सुखमिदं सविशेषभोगम् ।

इत्थं मुधैव कलयन्सुविकल्पजालमालोलपेलवमतिर्गलतीह लोकः ॥ ४३ ॥

Sriram said:

Verse 33: "The sun, though Divine and radiant, is impelled to move across the skies—between mountain ranges and valleys—like a powerless entity, much like a stone cast down a hill, compelled by the force of Nature."

Verse 34: "This Earth, hosting gods and demons, floats within space like a fruit bound by its skin, encircled by the orbits of celestial spheres—spinning helplessly in the cosmic wheel."

Verse 35: "Gods in heaven, humans on earth, and serpents in the netherworld—all are mere imaginations sustained by Time. With Time’s passage, they deteriorate into a pitiful state, no matter how mighty."

Verse 36: "Desire, though lacking any real power or strategy, boldly conquers the minds of even the wisest. Without any rightful authority, it overpowers and dominates the world."

Verse 37: "Spring, like an intoxicated elephant, showers fragrant flowers, arousing instability in the minds of beings by charming the skies with its beauty and vitality."

Verse 38: "Even a great intellect, gifted with discrimination, cannot steady the mind when it is captivated by the form of a beloved woman with graceful limbs and alluring glances."

Verse 39: "Only the one who helps others, feels others’ pain, and remains inwardly cool and serene is truly happy—such a person is Wise and filled with quiet compassion."

Verse 40: "Who can count the ever-arising and perishing waves in the ocean of life, consumed by the fire of time and constantly changing?"

Verse 41: "Blinded by delusion and entangled in the noose of vain desires, humans become diseased by sins and wasted potential. Thus, life shrinks under the weight of karmic misdeeds across countless births."

Verse 42: "The fruit of worldly action is as uncertain as vines suspended from trees in the sky— illusory and rootless. Even the wise cannot determine its value or outcome with certainty."

Verse 43: “This is a festival; this is the season; these are your people; this is happiness with special pleasures”—such are the illusions that the fickle mind, deceived by dualities, invents. Caught in these, the ignorant fall into the snares of delusion.

Summary of Teachings:

1. Powerlessness Amid Cosmic Order:

These verses open by showing how even the most powerful forces in the Universe, like the sun or Earth, are not autonomous—they are driven by Cosmic laws and Time. There is an underlying sense that no being, even celestial ones, escapes the influence of time and causality.

2. The Fragility of All Beings:

The existence of gods, humans, and subterranean beings is portrayed as ephemeral. They are sustained only by imagination or mental constructs, and subject to inevitable decline. This reminds us of the impermanence that permeates all forms and identities, regardless of their apparent grandeur.

3. The Tyranny of Desire and Senses:

Desire is described as an unruly conqueror that defeats wisdom and takes possession of minds. Seasonal pleasures and beauty lure beings into restlessness and delusion. Even a discriminating intellect may falter when confronted by the pull of sensory attraction.

4. The Path to True Happiness:

Contrasting with the above chaos, the Wise person who feels for others and helps them while maintaining inner composure is declared truly happy. Such a person’s peace comes not from external pleasures but from Inner Stillness and Compassion.

5. The Futility of Worldly Engagements:

Finally, these verses present a striking image of the world’s pleasures as illusory projections of a restless mind. Social conventions, festive seasons, and relationships are seen as fleeting and deceptive constructs. The true seeker must recognize these illusions and withdraw from their enchantment to pursue Self-Realization. These verses from the Yoga Vāsiṣṭha offer a deeply philosophical, almost disillusioned view of worldly life, urging the aspirant toward detachment, Inner Peace, and Self-Inquiry.

Chapter 1.21, Verses 11–22

Yoga Vashishtha 1.21.11–22

(Seductive and destructive nature of desire)

श्रीराम उवाच।

केशकज्जलधारिण्यो दुःस्पर्शा लोचनप्रियाः ।

दुष्कृताग्निशिखा नार्यो दहन्ति तृणवन्नरम् ॥ ११ ॥

ज्वलतामतिदूरेऽपि सरसा अपि नीरसाः।

स्त्रियो हि नरकाग्नीनामिन्धनं चारु दारुणम् ॥ १२ ॥

विकीर्णाकारकबरी तरत्तारकलोचना।

पुर्णेन्दुबिम्बवदना कुसुमोत्करहासिनी ॥ १३ ॥

लीलाविलोलपुरुषा कार्यसंहारकारिणी।

परं विमोहनं बुद्धेः कामिनी दीर्घयामिनी ॥ १४ ॥

पुष्पाभिराममधुरा करपल्लवशालिनी।

भ्रमराक्षिविलासाढ्या स्तनस्तबकधारिणी ॥ १५ ॥

पुष्पकेसरगौराङ्गी नरमारणतत्परा ।

ददात्युन्मत्तवैवश्यं कान्ता विषलता यथा ॥ १६ ॥

सत्कार्योच्छ्वासमात्रेण भुजङ्गदलनोत्कया ।

कान्तयोद्ध्रियते जन्तुः करभ्येवोरगो बिलात् ॥ १७ ॥

कामनाम्ना किरातेन विकीर्णा मुग्धचेतसाम् ।

नार्यो नरविहंगानामङ्गबन्धनवागुराः ॥ १८ ॥

ललनाविपुलालाने मनोमत्तमतंगजः।

रतिशृङ्खलया ब्रह्मन्बद्धस्तिष्ठति मूकवत् ॥ १९ ॥

जन्मपल्वलमत्स्यानां चित्तकर्दमचारिणाम् ।

पुंसां दुर्वासनारज्जुर्नारी बडिशपिण्डिका ॥ २० ॥

मन्दुरं च तुरङ्गाणामालानमिव दन्तिनाम् ।

पुंसां मन्त्र इवाहीनां बन्धनं वामलोचना ॥ २१ ॥

नानारसवती चित्रा भोगभूमिरियं मुने।

स्त्रियमाश्रित्य संयाता परामिह हि संस्थितिम् ॥ २२ ॥

Sriram said:

Verse 11: "Women, with hair dark as collyrium and bodies difficult to touch, are pleasing to the eyes but, like flames of misdeeds, they burn men as dry grass."

Verse 12: "Though distant and appearing delightful, women are ultimately insipid. They are charmingly fierce fuel for the fires of hell."

Verse 13: "With disheveled locks, starlike eyes, faces like full moons, and smiles like blossoming garlands, they enchant the senses."

Verse 14: "Engaging playfully with men and disrupting their righteous efforts, the seductive woman deludes even the intelligent and drags them into long nights of delusion."

Verse 15: "Soft as flowers and graceful with lotus-like hands, endowed with bewitching beauty, she entrances with the charm of illusion."

Verse 16: "With a body fair as the pollen of flowers, she is bent on destroying men, like a poisonous creeper that causes madness and ruin."

Verse 17: "With just a sigh from her lips, like a serpent seizing prey from its hole, a woman captures a man by her touch, intoxicating and deadly."

Verse 18: "Named Desire, like a hunter, women trap innocent, naive minds. They are nets and nooses for men, who are like birds easily snared."

Verse 19: "The mind, like an intoxicated elephant, is tied down by women using the chain of passion, making even the wise act as if mute and powerless."

Verse 20: "A woman is like a baited hook, luring the fish of the mind swimming in the muddy waters of desire. For men, she is the noose of evil tendencies."

Verse 21: "For men, she is like a tether for horses, a chain for elephants, and for the weak-minded, like a misleading incantation—binding them completely."

Verse 22: "O Sage, this dazzling and diverse realm of sensory enjoyment, filled with many tastes, is the platform of pleasure that, when embraced through women, leads men to utter ruin."

Summary of the Teachings:

These verses express a strong cautionary message about sensual attachment, particularly emphasizing the seductive and destructive nature of desire symbolized by women. The text uses vivid metaphors—fire, poison, snares, and chains—to portray the illusory attraction of physical beauty and how it ensnares the minds of men, often leading to their downfall.

The woman, in these verses, is not condemned as an individual but is portrayed as a symbol of kāma (desire), which obstructs the path to spiritual awakening. 

This desire is described as deceptively sweet—appealing at first glance, but ultimately a force that derails one’s pursuit of Truth and Realization. Even the wise can be deluded, suggesting the deep-rooted power of māyā (illusion) in human life.

A central message is that worldly pleasures, when unexamined, entangle the soul in bondage. The allure of sensory gratification, personified by the feminine form, binds the intellect and inhibits spiritual growth. The verses warn the seeker to be vigilant, not by rejecting women per se, but by seeing through the illusion that sensual pleasure brings lasting happiness.

Furthermore, these verses align with the broader teachings of Yoga Vāsiṣṭha: vairāgya (dispassion) is essential for Realization. Just as the fish is caught by bait, the mind is caught by desire. Therefore, the seeker must transcend surface charm and turn inward, breaking free from the illusion of beauty and pleasure.

Lastly, this section underscores the necessity of discernment (viveka) in the spiritual path. Attachment to sense objects leads to cycles of suffering, while wisdom leads to release. These teachings are not anti-woman but deeply symbolic, urging the aspirant to rise above entanglements and Realize the Self beyond illusion.

Chapter 1.17, Verses 38-46

Yoga Vashishtha 1.17.38 – 46

(Desires - even more)

श्रीराम उवाच।

व्यवहाराब्धिलहरी मोहमातङ्गश्रृङ्खला ।

सर्गन्यग्रोधसुलता दुःखकैरवचन्द्रिका ॥ ३८ ॥

जरामरणदुःखानामेका रत्नसमुद्गिका।

आधिव्याधिविलासानां नित्यं मत्ता विलासिनी ॥ ३९ ॥

क्षणमालोकविमला सान्धकारलवा क्षणम् ।

व्योमवीथ्युपमा तृष्णा नीहारगहना क्षणम् ॥ ४० ॥

गच्छत्युपशमं तृष्णा कायव्यायामशान्तये ।

तमी घनतमःकृष्णा यथा रक्षोनिवृत्तये ॥ ४१ ॥

तावन्मुह्यत्ययं मूको लोको विलुलिताशयः ।

यावदेवानुसंधत्ते तृष्णा विषविषूचिका ॥ ४२ ॥

लोकोऽयमखिलं दुःखं चिन्तयोज्झितयोज्झति ।

तृष्णाविषूचिकामन्त्रश्चिन्तात्यागो हि कथ्यते ॥ ४३ ॥

तृणपाषाणकाष्ठादिसर्वमामिषशङ्कया।

आददाना स्फुरत्यन्ते तृष्णा मत्स्यी ह्रदे यथा ॥ ४४ ॥

रोगार्तिरङ्गनातृष्णा गम्भीरमपि मानवम् ।

उत्तानतां नयन्त्याशु सूर्यांशव इवाम्बुजम् ॥ ४५ ॥

अन्तःशून्या ग्रन्थिमत्यो दीर्घस्वाङ्कुरकण्टकाः ।

मुक्तामणिप्रिया नित्यं तृष्णा वेणुलता इव ॥ ४६ ॥

38. "Worldly activity is like the waves of an ocean, bound by the chains of delusion like a wild elephant; it is like a spreading banyan creeper born of creation, and like moonlight that nourishes the night-lily of sorrow."

39. "It is a single jewel-box containing the suffering of old age and death, ever intoxicated with the pleasures of afflictions and ailments."

40. "Desire appears pure for a moment, then becomes clouded with the mist of darkness; it is like a fleeting path through the sky, and like a thick fog that envelopes all for a moment."

41. "Desire ceases only with the calming of bodily agitation, just as dense black darkness vanishes only when demons retreat."

42. "This mute world, with its scattered intentions, remains deluded so long as desire—like a poison epidemic—holds it captive."

43. "This entire world is afflicted with suffering, and only by relinquishing thoughts (which are the mantras against the epidemic of desire) can this poison be cured."

44. "Like a fish in a pond that flutters upon mistaking grass, stones, and wood for bait, desire leaps at everything out of fear of missing gratification."

45. "Like a fevered woman dragging even a deep man to superficiality, desire swiftly brings even profound minds to shallow surfaces, just as the sun's rays draw the lotus upward."

46. "Hollow within, knotted and thorny, yet always adorned with pearls and gems—such is desire, resembling a creeper vine wrapped around a flute."

Summary of the Teachings (1.17.38–46):

These verses offer a striking poetic and philosophical exploration of tṛṣṇā (craving or desire), portraying it as the root of all worldly suffering and delusion. Desire is likened to the restless ocean, a massive banyan creeper, and a force that nourishes sorrow rather than relieving it. Even as it appears beautiful or promising at first, it is ultimately a source of endless affliction, tightly interwoven with the cycle of birth and death.

The metaphorical richness continues as desire is described as an intoxicated courtesan, the container of all sorrows such as aging and illness, and a fog that obscures clarity. These images emphasize how craving seduces the mind with illusions of joy while actually promoting decay and suffering. The imagery of fleeting clarity followed by darkness reflects the transient and deceptive nature of sensual satisfaction.

Desire is not merely a psychological tendency but a cosmic force that disturbs and destabilizes even the wise. It cannot be overcome by external efforts alone; true cessation requires an inner calming, a deep silence of body and mind, which is likened to the disappearance of darkness when demons flee. Until this inner stillness is attained, humanity remains deluded and scattered in purpose.

A powerful metaphor presents desire as an epidemic of poison—viṣūcikā—that infects the entire world. The only known cure is cintā-tyāga, the abandonment of compulsive thought. This act of letting go is portrayed as a spiritual mantra that counteracts the disease of craving, inviting the practitioner to drop mental clutter and seek silence within.

Lastly, desire is portrayed as charming but dangerous: hollow within, thorny without, alluring yet binding. Like a vine of pearls, it entangles the soul with its deceptive beauty. This concludes the passage with a sobering insight—desire may appear lovely, but its embrace is hollow and wounding. The verses collectively urge the seeker to see beyond this illusion and pursue liberation through dispassion and wisdom.

Chapter 1.17, Verses 27–37

Yoga Vashishtha 1.17.27 – 37

(Desire - contd.)

श्रीराम उवाच।

जडकल्लोलबहुला चिरं शून्यान्तरान्तरा।

क्षणमुल्लासमायाति तृष्णा प्रावृट्तरङ्गिणी ॥ २७ ॥

नष्टमुत्सृज्य तिष्ठन्तं तृष्णा वृक्षमिवापरम् ।

पुरुषात्पुरुषं याति तृष्णा लोलेव पक्षिणी ॥ २८ ॥

पदं करोत्यलङ्घ्येऽपि तृप्तापि फलमीहते ।

चिरं तिष्ठति नैकत्र तृष्णा चपलमर्कटी ॥ २९ ॥

इदं कृत्वेदमायाति सर्वमेवासमञ्जसम्।

अनारतं च यतते तृष्णा चेष्टेव दैविकी ॥ ३० ॥

क्षणमायाति पातालं क्षणं याति नभस्थलम् ।

क्षणं भ्रमति दिक्कुञ्जे तृष्णा हृत्पद्मषट्पदी ॥ ३१ ॥

सर्वसंसारदोषाणां तृष्णैका दीर्घदुःखदा ।

अन्तःपुरस्थमपि या योजयत्यतिसंकटे ॥ ३२ ॥

प्रयच्छति परं जाड्यं परमालोकरोधिनी।

मोहनीहारगहना तृष्णा जलदमालिका ॥ ३३ ॥

सर्वेषां जन्तुजातानां संसारव्यवहारिणाम् ।

परिप्रोतमनोमाला तृष्णा बन्धनरज्जुवत् ॥ ३४ ॥

विचित्रवर्णा विगुणा दीर्घा मलिनसंस्थितिः ।

शून्या शून्यपदा तृष्णा शक्रकार्मुकधर्मिणी ॥ ३५ ॥

अशनिर्गुणसस्यानां फलिता शरदापदाम्।

हिमं संवित्सरोजानां तमसां दीर्घयामिनी ॥ ३६ ॥

संसारनाटकनटी कार्यालयविहंगमी ।

मानसारण्यहरिणी स्मरसंगीतवल्लकी ॥ ३७ ॥

Sriram said:

Verse 1.17.27 "Desire is like a monsoon river—turbid with waves of inertia, running empty for long periods, and then suddenly surging forth with forceful excitement."

Verse 1.17.28 "Desire moves from one person to another, leaving one only to cling to another, like a restless bird hopping from tree to tree."

Verse 1.17.29 "Even after being satisfied, desire pursues more, overstepping all boundaries; it never rests in one place for long, like a fickle monkey."

Verse 1.17.30 "Desire, like a divine illusion, keeps the mind ever restless—it completes one act only to rush toward another, all in disorder and without end."

Verse 1.17.31 "In one moment, desire sinks into the depths of ignorance; in the next, it rises to sky-like ambitions. It roams in all directions like a honeybee circling the lotus of the heart."

Verse 1.17.32 "Of all the faults of worldly existence, desire alone brings endless suffering. Even a person dwelling in inner seclusion is pulled by it into terrible entanglements."

Verse 1.17.33 "Desire bestows intense dullness and obscures the light of insight. It is a dense veil of delusion, a garland of dark clouds."

Verse 1.17.34 "Among all creatures engaged in worldly life, desire is a binding chain that fastens itself to the mind like a twisted garland of thoughts."

Verse 1.17.35 "Desire is dazzling in appearance yet hollow and impure. Though appearing to move toward the void, it remains smeared with unclean attachments, like the bow of Indra—beautiful but deceptive."

Verse 1.17.36 "Desire is like a thunderbolt that destroys the harvest of virtue. It bears the fruits of autumnal distress, freezes the blooming lotus of wisdom, and brings the long night of ignorance."

Verse 1.17.37 "Desire is the actress in the drama of worldly life. It soars like a bird through the city of activity, roams like a deer in the forest of the mind, and plays the lute of infatuation in the theater of passion."

Summary of Teachings (Verses 1.17.27–1.17.37)

These verses offer a profoundly poetic and psychologically acute portrayal of tṛṣṇā (desire), characterizing it as the central affliction in the human experience of saṁsāra—the cycle of worldly life. The text uses vivid metaphors to reveal the multifaceted and dangerous nature of desire:

1. Restlessness and unpredictability – 

Desire is likened to natural forces like rivers, storms, birds, and monkeys—constantly moving, never stable, and hard to predict or control.

2. Insatiability – 

Even after apparent satisfaction, desire arises again and again, seeking new objects. It cannot be fulfilled permanently.

3. Mental turbulence – 

Like a bee hovering around the heart or a dancer in a cosmic drama, desire stirs the mind, distracts consciousness, and diverts inner attention toward the outer world.

4. Cause of suffering – 

Desire is not just an emotional impulse; it is a root cause of bondage, delusion, and suffering. It chains the mind, clouds judgment, and destroys virtue and insight.

5. Illusory & deceptive nature – 

Although it appears beautiful or pleasurable, desire is inherently hollow, impure, and misleading, like the ornate bow of Indra or a night of darkness that conceals the light of wisdom.

6. Universality – 

No being engaged in worldly life is free from desire. It penetrates even the minds of those living in seclusion, emphasizing its deep-rooted and pervasive nature.

Through these verses, Yoga Vāsiṣṭha highlights the critical need for viveka (discernment) and vairāgya (dispassion). Freedom from desire is portrayed as essential for Peace, Clarity, and Realization. The text prepares the seeker to face the inner world with insight and detach from the illusory pulls of external cravings.

Chapter 1.17, Verses 17–26

Yoga Vashishtha 1.17.17 - 26

(Desire - contd.) 

श्रीराम उवाच।

कुटिला कोमलस्पर्शा विषवैषम्यशंसिनी।

दशत्यपि मनाक्स्पृष्टा तृष्णा कृष्णेव भोगिनी ॥ १७ ॥

भिन्दती हृदयं पुंसां मायामयविधायिनी।

दौर्भाग्यदायिनी दीना तृष्णा कृष्णेव राक्षसी ॥ १८ ॥

तन्द्रीतन्त्रीगणैः कोशं दधाना परिवेष्टितम् ।

नानन्दे राजते ब्रह्मंस्तृष्णा जर्जरवल्लकी ॥ १९ ॥

नित्यमेवातिमलिना कटुकोन्माददायिनी।

दीर्घतन्त्री घनस्नेहा तृष्णा गह्वरवल्लरी ॥ २० ॥

अनानन्दकरी शून्या निष्फला व्यर्थमुन्नता ।

अमङ्गलकरी क्रूरा तृष्णा क्षीणेव मञ्जरी ॥ २१ ॥

अनावर्जितचित्तापि सर्वमेवानुधावति ।

न चाप्नोति फलं किंचित्तृष्णा जीर्णेव कामिनी ॥ २२ ॥

संसारवृन्दे महति नानारससमाकुले ।

भुवनाभोगरङ्गेषु तृष्णा जरठनर्तकी ॥ २३ ॥

जराकुसुमितारूढा पातोत्पातफलावलिः।

संसारजंगले दीर्घे तृष्णा विषलता तता ॥ २४ ॥

यन्न शक्रोति तत्रापि धत्ते ताण्डवितां गतिम् ।

नृत्यत्यानन्दरहितं तृष्णा जीर्णेव नर्तकी ॥ २५ ॥

भृशं स्फुरति नीहारे शाम्यत्यालोक आगते ।

दुर्लङ्घयेषु पदं धत्ते चिन्ता चपलबर्हिणी ॥ २६ ॥

17. "Desire is crooked yet soft to the touch; she promises pleasures but carries poison. Even the slightest contact with her stings like a venomous courtesan."

Deceptive Nature of Desire: 

Desire appears attractive and gentle at first but conceals a poisonous sting. Its initial allure masks its destructive power. (Verse 17)

18. "She pierces the hearts of men with her illusory ways; she is the creator of misfortune, miserable herself, and like a demonic temptress."

Illusion and Misery: 

Desire manipulates the heart through illusion, bringing suffering and misfortune. It is likened to a demonic force, an agent of bondage and delusion. (Verse 18)

19. "Entwined with the strings of laziness and inertia, she wraps around the mind like an old broken veena—desire, the decaying instrument that produces no joy."

Obstruction to Joy and Awakening: 

Desire, entwined with laziness and delusion, deadens the mind. It makes the mind incapable of producing the Joy of True Awareness. (Verse 19)

20. "Ever unclean and the bringer of bitter madness, she is deeply attached, long-strung, and dark like a vine growing in a hollow cave."

Attachment and Madness: 

It is unclean, bitter, and rooted in obsession. Like a vine growing in darkness, it thrives in ignorance and leads to mental instability. (Verse 20)

21. "Desire gives no joy, is empty within, fruitless despite rising high; she is inauspicious and cruel, like a withered flower cluster."

Futility and Emptiness: 

Desire fails to deliver Real Joy or fulfillment. It rises high in ambition but ends in frustration and inauspiciousness. (Verse 21)

22. "Though the mind does not welcome her, she still chases everything relentlessly. Yet she gains nothing—like an aged courtesan who can no longer seduce."

Uninvited Yet Clinging: 

Even when not consciously entertained, desire pursues all experiences compulsively and without success—symbolizing the habitual mind. (Verse 22)

23. "In the great carnival of samsara, filled with many flavors and worldly entertainments, desire is like an aged dancer, still trying to perform on the worldly stage."

Desire in Worldly Life: 

The world is presented as a stage where desire performs her outdated dance. Yet she is no longer graceful, only pitiful—suggesting the exhausted efforts of worldly pursuits. (Verse 23)

24. "Rooted in decay, blooming with the flowers of old age, and yielding the fruits of downfall and catastrophe, desire is a venomous creeper in the forest of existence."

Decay and Danger: 

With old age, desire becomes grotesque. It bears fruits of calamity and spiritual downfall, growing like a poisonous creeper in the jungle of existence. (Verse 24)

25. "Even where she has no power, she dances violently. Her dance is joyless, like that of an old and forgotten dancer."

Unreasonable Persistence: 

Even when powerless, desire does not cease. It continues its meaningless dance, devoid of joy, driven by blind momentum. (Verse 25)

26. "She flickers intensely like mist, only to disappear when true light arrives. In inaccessible places, she lays her steps—desire is like a restless peahen, driven by anxiety."

Anxiety and Dissolution: 

Like mist, desire seems to envelop the mind but vanishes upon the rise of wisdom (symbolized by light). It places restless steps even in difficult terrains—representing how worry and desire persist even in adversity. (Verse 26)

Summary of the Teachings:

These ten verses from Yoga Vāsiṣṭha form a poetic and philosophical allegory of tṛṣṇā—desire or craving—as the root cause of human suffering and bondage in saṁsāra (the cycle of birth and death). Each verse compares desire to progressively darker and decaying images, offering a deeply reflective and psychological insight.

Key Philosophical Insights:

1. These verses reflect a classical Vedantic dissection of desire (kāma) as the source of suffering and delusion.

2. Desire is not inherently powerful but is granted power by the mind’s ignorance and habit.

3. Even age, failure, or suffering do not weaken desire’s grip unless Awareness and Wisdom arise.

4. The imagery of dance, music, and decay emphasize the performative but empty nature of worldly craving.

5. Ultimately, only light (of Knowledge or Self-Realization) can dispel the mist of desire.

This section of the Yoga Vāsiṣṭha urges the aspirant to reflect deeply on the illusory and compulsive nature of desire, encouraging vairāgya (dispassion) as the first step toward Realization.