Chapter 2.19, Verses 25–30

Yoga Vashishtha 2.19.25–30

(By calming the mind and detaching from desires, one can see through the illusory nature of the world)

श्रीवसिष्ठ उवाच ।

मनस्यनीहिते शान्ते स्वबुद्धीन्द्रियकर्मभिः।

नहि कश्चित्कृतैरर्थो नाकृतैरप्यभावनात् ॥ २५ ॥

मनस्यनीहिते शान्ते न प्रवर्तन्त एव ते।

कर्मेन्द्रियाणि कर्मादावसंचारितयन्त्रवत् ॥ २६ ॥

मनोयन्त्रस्य चलने कारणं वेदनं विदुः।

प्रणालीदारुमेषस्य रज्जुरन्तर्गता यथा ॥ २७ ॥

रूपालोकमनस्कारपदार्थव्याकुलं जगत्।

विद्यते वेदनस्यान्तर्वातान्तः स्पन्दनं यथा ॥ २८ ॥

सर्वात्मवेदनं शुद्धं यथोदेति तदात्मकम् ।

भाति प्रसृतदिक्कालबाह्यान्तारूपदेहकम् ॥ २९ ॥

दृष्ट्वैव दृश्यताभासं स्वरूपं धारयन्स्थितः।

स्वं यथा यत्र यद्रूपं प्रतिभाति तथैव तत् ॥ ३० ॥

Maharishi Vashishta said:

2.19.25: When the mind is calm and free from desires, neither actions performed by the intellect, senses, or body, nor the absence of such actions, serve any purpose due to the lack of attachment.

2.19.26: When the mind is tranquil and without desire, the organs of action do not engage in activity, just as a machine remains inactive when not set in motion.

2.19.27: The movement of the mind, likened to a machine, is driven by perception, much like a hidden rope causes a wooden mechanism to move.

2.19.28: The world, filled with forms, perceptions, thoughts, and objects, exists within perception, just as the vibration of air exists within the wind.

2.19.29: Pure perception, arising as the Essence of all, manifests as the external and internal forms, encompassing space, time, and physical bodies.

2.19.30: By Realizing the illusory nature of the perceived world and abiding in one’s True Essence, whatever form appears to the Self manifests as such.

Summary of Teachings:

The verses from Yoga Vasishta 2.19.25–2.19.30, part of the dialogue between Sage Vasishta and Lord Rama, elucidate the pivotal role of the mind in shaping Reality and the path to Freedom through detachment and Self-Realization. The core teaching emphasizes that a Tranquil, desireless mind renders all actions—whether performed by the body, senses, or intellect—meaningless in the context of Spiritual Realization. When the mind is free from desires, it ceases to drive the organs of action, akin to an idle machine, highlighting that mental agitation is the root of worldly engagement. This underscores the Advaita Vedanta principle that the cessation of mental activity leads to Realization, as actions lose significance without attachment.

The metaphor of the mind as a machine driven by Perception illustrates that all experiences and actions stem from the mind’s interaction with the world. Just as a rope hidden within a wooden mechanism causes movement, perception animates the mind, creating the illusion of an active, external world. This suggests that the world and its activities are not independent realities but projections of the mind’s perceptions. The teaching points to the necessity of stilling the mind to transcend the cycle of action and reaction, aligning with the non-dual perspective that the world is a mental construct.

The verses further describe the world as a product of Perception, encompassing forms, thoughts, and objects, much like vibrations exist within the wind. This reinforces the idea that the external world, with its diversity of forms and experiences, is not separate from the perceiving Consciousness. The world exists within the framework of perception, and its apparent Reality is contingent upon the mind’s activity. By calming the mind and detaching from desires, one can see through the illusory nature of the world, recognizing it as a manifestation of Consciousness rather than an independent entity.

The concept of Pure Perception is introduced as the Essence of all Existence, manifesting as both external (space, time, and forms) and internal (thoughts and Self-Awareness) realities. This Pure Perception is the Unchanging Self, the Atman, which underlies all appearances. The verses suggest that by abiding in this Pure Awareness, one transcends the duality of subject and object, Realizing that all manifestations—external or internal—are expressions of the same Consciousness. This Realization dissolves the illusion of separateness, leading to a state of Unity with the Absolute.

Finally, the teachings culminate in the instruction to recognize the illusory nature of the perceived world and abide in one’s True Essence. By understanding that the world’s forms are mere appearances within Consciousness, one can remain established in the Self, unaffected by external manifestations. Whatever appears to the Self takes on the form it projects, but the Realized Being remains rooted in the Unchanging Reality of the self. This encapsulates the Essence of Self-Realization: to see the world as a reflection of Consciousness and to rest in one’s True Nature, free from the fluctuations of the mind and the illusion of duality.

Chapter 2.2, Verses 15–28

Yoga Vashishtha 2.2.15–28

(Power of True Knowledge to dissolve worldly desires and bring Peace to the mind)

विश्वामित्र उवाच ।

वसिष्ठ भगवन्पूर्वं कच्चित्स्मरसि यत्स्वयम् ।

आवयोर्वैरशान्त्यर्थं श्रेयसे च महाधियाम् ॥ १५ ॥

निषधाद्रेर्मुनीनां च सानौ सरलसंकुले।

उपदिष्टं भगवता ज्ञानं पद्मभुवा बहु ॥ १६ ॥

येन युक्तिमता ब्रह्मन्ज्ञानेनेयं हि वासना।

सांसारी नूनमायाति शमं श्यामेव भास्वता ॥ १७ ॥

तदेव युक्तिमज्ज्ञेयं रामायान्तेनिवासिने।

ब्रह्मन्नुपदिशाशु त्वं येन विश्रान्तिमेष्यति ॥ १८ ॥

कदर्थना च नैवैषा रामो हि गतकल्पषः ।

निर्मले मुकुरे वक्त्रमयत्नेनैव बिम्बति ॥ १९ ॥

तज्ज्ञानं स च शास्त्रार्थस्त्वद्वैदग्ध्यमनिन्दितम् ।

सच्छिष्याय विरक्ताय साधो यदुपदिश्यते ॥ २० ॥

अशिष्यायाविरक्ताय यत्किंचिदुपदिश्यते ।

तत्प्रयात्यपवित्रत्वं गोक्षीरं श्वदृताविव ॥ २१ ॥

वीतरागभयक्रोधा निर्माना गलितैनसः ।

वदन्ति त्वादृशा यत्र तत्र विश्राम्यतीह धीः ॥ २२ ॥

इत्युक्ते गाधिपुत्रेण व्यासनारदपूर्वकाः ।

मुनयस्ते तमेवार्थं साधुसाध्वित्यपूजयन् ॥ २३ ॥

अथोवाच महातेजा राज्ञः पार्श्वे व्यवस्थितः ।

ब्रह्मेव ब्रह्मणः पुत्रो वसिष्ठो भगवान्मुनिः ॥ २४ ॥

श्रीवसिष्ठ उवाच ।

मुने यदादिशसि मे तदविघ्नं करोम्यहम्।

कः समर्थः समर्थोऽपि सतां लङ्घयितुं वचः ॥ २५ ॥

अहं हि राजपुत्राणां रामादीनां मनस्तमः।

ज्ञानेनापनयाम्याशु दीपेनेव निशातमः ॥ २६ ॥

स्मराम्यखण्डितं सर्व संसारभ्रमशान्तये ।

निषधाद्रौ पुरा प्रोक्तं यज्ज्ञानं पद्मजन्मना ॥ २७ ॥

वाल्मीकिरुवाच ।

इति निगदितवानसौ महात्मा परिकरबन्धगृहीतवक्तृतेजाः ।

अकथयदिदमज्ञतोपशान्त्यै परमपदैकविबोधनं वसिष्ठः ॥ २८ ॥

Maharishi Vishvamitra said: 

2.2.15: O revered Vasishta, do you recall what you once taught for the resolution of our conflict and the welfare of the wise?

2.2.16: On the peak of Mount Nishadha, amidst a grove of pine trees, the Lord (Brahma) imparted much Knowledge to the Sages.

2.2.17: O Brahman, through that reasoned Knowledge, worldly desires surely attain Peace, like darkness dispelled by light.

2.2.18: Teach that same reasoned knowledge to Rama, the forest-dweller, O Brahman, so that he may find rest.

2.2.19: This is no futile request, for Rama is free from impurities; as a clear mirror effortlessly reflects a face.

2.2.20: That Knowledge, the essence of scriptures, and your flawless Wisdom are taught to a worthy, detached disciple.

2.2.21: Knowledge imparted to an unworthy, attached disciple becomes impure, like cow’s milk poured into a dog’s vessel.

2.2.22: Where dispassionate, fearless, anger-free, egoless Sages like you speak, there the mind finds rest.

2.2.23: Hearing Gadhi’s son (Vishvamitra), the Sages, led by Vyasa and Narada, praised the request as excellent.

2.2.24: Then, seated beside the king, the radiant Sage Vasishta, like Brahma’s son, spoke.

Maharishi Vasishta said: 

2.2.25: O Sage, I shall fulfill your command without hindrance; who, even if capable, can defy the words of the virtuous?

2.2.26: I shall swiftly dispel the mental darkness of the princes, starting with Rama, with Knowledge, as a lamp banishes night.

2.2.27: I fully recall the Knowledge taught by the lotus-born (Brahma) on Mount Nishadha to pacify worldly confusion.

Maharishi Valmiki said: 

2.2.28: Thus spoke the great soul (Vasishta), his eloquence bound by duty, teaching this Supreme Knowledge for the ignorant’s peace and awakening to the Ultimate State.

Summary of Teachings:

The verses from Yoga Vashishta 2.2.15 to 2.2.28 depict a dialogue initiated by Vishvamitra, who requests Sage Vasishta to impart profound Spiritual Knowledge to Rama. Vishvamitra recalls a past teaching delivered by Brahma on Mount Nishadha, emphasizing its power to dissolve worldly desires and bring peace to the mind. This sets the stage for the Transmission of Wisdom, highlighting the importance of sharing Knowledge to resolve conflicts and foster spiritual growth among the wise. The request underscores the belief that True Knowledge, when properly applied, can lead to liberation from the cycle of worldly existence, akin to light dispelling darkness.

Vishvamitra’s plea is specific: he urges Vasishta to teach Rama, whom he describes as Pure and Free from impurities, comparing him to a clear mirror that naturally reflects Truth. This metaphor emphasizes Rama’s readiness to receive wisdom, suggesting that a worthy disciple, detached from worldly attachments, is essential for the effective transmission of spiritual teachings. The verses stress that Knowledge is most fruitful when shared with those who are prepared, reinforcing the idea that spiritual instruction requires a receptive and virtuous recipient to yield transformative results.

The teachings also caution against imparting Knowledge indiscriminately. Vasishta is reminded that sharing wisdom with an unworthy or attached disciple taints its purity, likening it to pouring sacred milk into an impure vessel. This principle underscores the sanctity of Spiritual Knowledge and the responsibility of the Teacher to ensure it is given to those who are dispassionate, fearless, and free from ego. The presence of such qualities in a Teacher, exemplified by Vasishta, creates an environment where the mind naturally finds Peace, illustrating the profound impact of a sage’s words on the listener’s Consciousness.

Vasishta’s response reflects his humility and commitment to the virtuous path. He acknowledges Vishvamitra’s request as a sacred duty, vowing to dispel the mental darkness of Rama and other princes through Knowledge. His reference to the teachings of Brahma on Mount Nishadha reinforces the continuity of Divine Wisdom and its purpose of alleviating worldly confusion. Vasishta’s readiness to teach signifies the role of the Guru as a guide who illuminates the path to Realization, using Knowledge as a tool to eradicate ignorance and lead disciples toward Ultimate Truth.

The concluding verse, narrated by Valmiki, frames Vasishta’s discourse as a selfless act of compassion aimed at guiding the ignorant toward enlightenment. The teachings encapsulate the essence of the Yoga Vashishta: the pursuit of Supreme Knowledge to attain Peace and awaken to the Ultimate Reality. These verses collectively emphasize the transformative power of Wisdom, the importance of a qualified Teacher and disciple, and the sacred duty to share Knowledge for the upliftment of humanity, setting the foundation for Rama’s spiritual journey.

Chapter 2.2, Verses 1–14

Yoga Vashishtha 2.2.1–14

(True Wisdom manifesting as natural detachment from worldly pleasures)

विश्वामित्र उवाच ।

तस्य व्यासतनूजस्य मलमात्रोपमार्जनम् ।

यथोपयुक्तं ते राम तावदेवोपयुज्यते ॥ १ ॥

ज्ञेयमेतेन विज्ञातमशेषेण मुनीश्वराः।

स्वदन्तेऽस्मै न यद्भोगा रोगा इव सुमेधसे ॥ २ ॥

ज्ञातज्ञेयस्य मनसो नूनमेतद्धि लक्षणम् ।

न स्वदन्ते समग्राणि भोगवृन्दानि यत्पुनः ॥ ३ ॥

भोगभावनया याति बन्धो दार्ढ्यमवस्तुजः ।

तयोपशान्तया याति बन्धो जगति तानवम् ॥ ४ ॥

वासनातानवं राम मोक्ष इत्युच्यते बुधैः ।

पदार्थवासनादार्ढ्यं बन्ध इत्यभिधीयते ॥ ५ ॥

स्वात्मतत्त्वाभिगमनं भवति प्रायशो नृणाम् ।

मुने विषयवैरस्यं कदर्थादुपजायते ॥ ६ ॥

सम्यक्पश्यति यस्तज्ज्ञो ज्ञातज्ञेयः स पण्डितः ।

न स्वदन्ते बलादेव तस्मै भोगा महात्मने ॥ ७ ॥

यशःप्रभृतिना यस्मै हेतुनैव विना पुनः।

भुवि भोगा न रोचन्ते स जीवन्मुक्त उच्यते ॥ ८ ॥

ज्ञेयं यावन्न विज्ञातं तावत्तावन्न जायते।

विषयेष्वरतिर्जन्तोर्मरुभूमौ लता यथा ॥ ९ ॥

अतएव हि विज्ञातज्ञेयं विद्धि रघूद्वहम्।

यदेनं रञ्जयन्त्येता न रम्या भोगभूमयः ॥ १० ॥

रामो यदन्तर्जानाति तद्वस्त्वित्येव सन्मुखात् ।

आकर्ण्य चित्तविश्रान्तिमाप्नोत्येव मुनीश्वराः ॥ ११ ॥

केवलं केवलीभावविश्रान्तिं समपेक्षते।

रामबुद्धिः शरल्लक्ष्मीः खलु विश्रमणं यथा ॥ १२ ॥

अत्रास्य चित्तविश्रान्त्यै राघवस्य महात्मनः ।

युक्तिं कथयतु श्रीमान्वसिष्ठो भगवानयम् ॥ १३ ॥

रघूणामेष सर्वेषां प्रभुः कुलगुरुः सदा।

सर्वज्ञः सर्वसाक्षी च त्रिकालामलदर्शनः ॥ १४ ॥

Maharishi Visvamitra said: 

(Addressing Sriram)

2.2.1: The cleansing of the impurities of the mind of Vyasa’s son (Suka) is appropriately applied to you, Rama, to the extent needed.

2.2.2: O great Sages, when the Knowable is fully Known through this (Knowledge), pleasures do not appeal to the wise one, just as diseases do not attract the intelligent.

2.2.3: The sure sign of a mind that has Known the Knowable is that all pleasures, in their entirety, cease to be delightful.

2.2.4: The attachment to pleasures, born of imagination, strengthens the unreal bondage, while its subsidence leads to the weakening of bondage in this world.

2.2.5: The Wise call the attenuation of desires liberation, Rama, while the firmness of attachment to objects is termed bondage.

2.2.6: O Sage, the Realization of the Truth of the Self generally arises in people through aversion to sense objects, often born of suffering.

2.2.7: He who sees clearly, who knows the Knowable, is a true scholar; pleasures do not forcibly attract such a great soul.

2.2.8: One to whom worldly pleasures, such as fame, cease to appeal without any specific reason is called liberated while living.

2.2.9: Until the Knowable is fully Known, a Being’s aversion to sense objects does not arise, like a creeper does not grow in barren desert land.

2.2.10: Know, O descendant of Raghu, that the Knowable has been Realized by you, for these pleasurable realms no longer captivate you.

2.2.11: O great Sages, what Rama knows internally as the True Essence, when heard directly, surely brings tranquility to his mind.

2.2.12: Rama’s mind, like the wealth of autumn, seeks only the repose of Pure Self-Realization, desiring nothing else.

2.2.13: Let the revered Lord Vasistha, the Sage, explain the method for the mental tranquility of the noble Rama.

2.2.14: He is the Eternal Master, family Guru, and Teacher of the Raghus, omniscient, the all-seeing with unblemished vision across the three times.

Summary of Teachings:

These verses from the Yoga Vasishta, spoken by Visvamitra, introduce a profound discourse addressing Rama’s spiritual state and the path to Realization. They highlight the importance of cleansing the mind of impurities, drawing a parallel between Rama and Suka, Vyasa’s son, who attained enlightenment. The teachings emphasize that True Wisdom manifests as a natural detachment from worldly pleasures, which lose their appeal to one who has Realized the Ultimate Truth (the “Knowable”). This detachment is not forced but arises organically as a result of Inner Knowledge, marking the essence of a Realized State even while living in the body.

The verses distinguish between bondage and liberation in terms of mental tendencies. Bondage is described as the mind’s attachment to sensory pleasures and objects, fueled by imagination and desire, which solidifies an illusory sense of confinement. Conversely, liberation (moksha) is the attenuation or dissolution of these desires (vasanas), leading to freedom from the cycle of suffering. This liberation is not an external achievement but an internal transformation, where the mind no longer clings to transient pleasures, recognizing their impermanent and unreal nature.

A key teaching is the role of Self-Realization in cultivating dispassion (vairagya). The verses suggest that aversion to sense objects often arises from suffering or disillusionment with worldly pursuits, paving the way for deeper inquiry into the Self. One who truly knows the Ultimate Truth perceives the world with clarity and remains unaffected by its allure, as pleasures lose their power to entice. This state of inner freedom, termed “jivanmukti” (liberation while living), is characterized by a spontaneous disinterest in fame, wealth, or sensory gratification, without any deliberate rejection.

The verses also affirm Rama’s advanced spiritual state, noting that his lack of attraction to pleasurable realms indicates his Realization of the Truth. His mind, likened to the serene beauty of autumn, seeks only the repose of Pure Self-Awareness, free from external dependencies. This inner tranquility is presented as the goal of spiritual practice, achievable through guidance from an enlightened teacher like Vasistha, who is revered as the omniscient Guru of the Raghu dynasty, capable of illuminating the path to Realization with his Timeless Wisdom.

Finally, the teachings underscore the importance of a qualified Guru in facilitating mental tranquility and Self-Realization. Visvamitra urges Vasistha to impart the appropriate method to Rama, recognizing his role as the spiritual guide who can lead the seeker beyond intellectual understanding to experiential Truth. The verses collectively advocate a path of Self-Inquiry, dispassion, and guidance under a Realized Master, culminating in the liberation of the mind from the shackles of desire and illusion, even amidst worldly existence.

Chapter 1.26, Verses 11–22

Yoga Vashishtha 1.26.11–22

(Disillusionment with wordly Pleasures & Desires)

श्रीराम उवाच।

शत्रवश्चेन्द्रियाण्येव सत्यं यातमसत्यताम् ।

प्रहरत्यात्मनैवात्मा मनसैव मनो रिपुः ॥ ११ ॥

अहंकारः कलङ्काय बुद्धयः परिपेलवाः ।

क्रिया दुष्फलदायिन्यो लीलाः स्त्रीनिष्ठतां गताः ॥ १२ ॥

वाञ्छाविषयशालिन्यः सच्चमत्कृतयः क्षताः ।

नार्यो दोषपताकिन्यो रसा नीरसतां गताः ॥ १३ ॥

वस्त्ववस्तुतया ज्ञातं दत्तं चित्तमहंकृतौ।

अभाववेधिता भावा भावान्तो नाधिगम्यते ॥ १४ ॥

तप्यते केवलं साधो मतिराकुलितान्तरा।

रागरोगो विलसति विरागो नोपगच्छति ॥ १५ ॥

रजोगुणहता दृष्टिस्तमः संपरिवर्धते ।

न चाधिगम्यते सत्त्वं तत्त्वमत्यन्तदूरतः ॥ १६ ॥

स्थितिरस्थिरतां याता मृतिरागमनोन्मुखी ।

धृतिर्वैधुर्यमायाता रतिर्नित्यमवस्तुनि ॥ १७ ॥

मतिर्मान्द्येन मलिना पातैकपरमं वपुः।

ज्वलतीव जरा देहे प्रतिस्फुरति दुष्कृतम् ॥ १८ ॥

यत्नेन याति युवता दूरे सज्जनसंगतिः।

गतिर्न विद्यते काचित्क्वचिन्नोदेति सत्यता ॥ १९ ॥

मनो विमुह्यतीवान्तर्मुदिता दूरतां गता ।

नोज्ज्वला करुणोदेति दूरादायाति नीचता ॥ २० ॥

धीरताऽधीरतामेति पातोत्पातपरो जनः।

सुलभो दुर्जनाश्लेषो दुर्लभः सत्समागमः ॥ २१ ॥

आगमापायिनो भावा भावना भवबन्धनी ।

नीयते केवलं क्वापि नित्यं भूतपरम्परा ॥ २२ ॥

Sriram said:

11. "The senses, though appearing as enemies, are truly under one's own control. It is the Self alone that strikes itself, and the mind alone becomes its own enemy."

12. "Ego is the blemish that taints perception; the intellect has become feeble. Actions bear bitter fruits, and life has fallen into a play of vain sensuality."

13. "Cravings have grown rich with sensory objects, while refined delights have turned dull. Women are portrayed as banners of faults, and pleasures have lost their savor."

14. "The distinction between Real and unreal has been confused; the mind is immersed in egotism. Emotions are shattered by non-being, and their transformation into Higher States remains unrealized."

15. "The mind of the seeker burns alone, inwardly disordered. The fever of desire rages, but dispassion does not arise."

16. "Sight is obscured by rajas (passion); tamas (inertia) flourishes. Sattva (purity) is not attained, and the Truth remains exceedingly distant."

17. "Stability has become unstable; death is ever near at hand. Endurance has faded into weakness, and attachment clings to what is unreal."

18. "The intellect is clouded by dullness, the body subject to repeated falls. Old age burns within, and past wrongs stir and flicker in the flesh."

19. "Youth departs with effort; companionship of the Wise is rare. Movement has no direction, and Truth never rises anywhere."

20. "The mind reels inwardly, joy has departed to far-off lands. Compassion does not shine forth, while baseness draws near from afar."

21. "Steadfastness becomes restlessness; people pursue downfall and upheaval. The wicked are easily found, but the company of the good is rare."

22. "Mental constructs rise and fall, and thoughts bind one to the world. The stream of existence continues endlessly, flowing somewhere without rest."

Summary of the Teachings:

These verses reflect a deeply introspective vision of the human condition, emphasizing the inner struggles of the Self with its own faculties—primarily the mind and senses. The text portrays the mind as both the instigator and sufferer of turmoil, where ego and delusion pollute the intellect and drive individuals toward suffering. Rather than external foes, it is the inner misalignment that breeds conflict.

A central theme is the disillusionment with worldly pleasures and actions. Desires, sensual enjoyment, and even romantic or aesthetic engagements are described as losing their essence and vitality. Life becomes a stage for hollow pursuits, where the rewards of action are either bitter or futile. This detachment is not nihilistic but diagnostic—showing the spiritual aspirant the inherent limitations of external pursuits.

The mind's entrapment in rajas (passion) and tamas (inertia) is said to obstruct sattva (clarity and Truth), making true understanding and liberation seem remote. Dispassion, Truth, compassion, and clarity are no longer accessible, buried under layers of confusion, attachment, and ego. This is a critical observation in the yogic path, pointing to the necessity of purification and disciplined Self-Inquiry.

These verses also offer a somber view of human degeneration. The decay of physical vitality (as in youth and health), the corruption of moral values, and the rarity of noble company are presented as signs of a world veiled in ignorance. Truth and virtue, instead of being central to life, are marginalized and nearly absent.

Finally, the text emphasizes the cyclic and binding nature of thoughts and impressions. The “bhāvana” or mental construction is not inert—it actively perpetuates bondage in saṁsāra. The teaching concludes with a quiet warning: unless one disrupts this constant stream of inner and outer ignorance, one is carried away endlessly by the flow of worldly existence.

Chapter 1.17, Verses 6–16

Yoga Vashishtha 1.17.6–16

(Desires) 

श्रीराम उवाच।

उद्दामकल्लोलरवा देहाद्रौ वहतीह मे।

तरङ्गतरलाकारा तरत्तृष्णातरङ्गिणी ॥ ६ ॥

वेगं सरोद्धुमुदितो वात्ययेव जरत्तृणम्।

नीतः कलुषया क्वापि तृष्णया चित्तचातकः ॥ ७ ॥

यां यामहमतीवास्थां संश्रयामि गुणश्रियाम् ।

तां तां कृन्तति मे तृष्णा तन्त्रीमिव कुमूषिका ॥ ८ ॥

पयसीव जरत्पर्णं वायाविव जरत्तृणम् ।

नभसीव शरन्मेघश्चिन्ताचक्रे भ्रमाम्यहम् ॥ ९ ॥

गन्तुमास्पदमात्मीयमसमर्थधियो वयम्।

चिन्ताजाले विमुह्यामो जाले शकुनयो यथा ॥ १० ॥

तृष्णाभिधानया तात दग्धोऽस्मि ज्वालया तथा ।

यथा दाहोपशमनमाशंके नामृतैरपि ॥ ११ ॥

दूरं दूरमितो गत्वा समेत्य च पुनःपुनः।

भ्रमत्याशु दिगन्तेषु तृष्णोन्मत्ता तुरङ्गमी ॥ १२ ॥

जडसंसर्गिणी तृष्णा कृतोर्ध्वाधोगमागमा ।

क्षुब्धा ग्रन्थिमती नित्यमारघट्टाग्ररज्जुवत् ॥ १३ ॥

अन्तर्ग्रथितया देहे सर्वदुश्छेदयाऽनया।

रज्ज्वेवाशु बलीवर्दस्तृष्णया वाह्यते जनः ॥ १४ ॥

पुत्रमित्रकलत्रादितृष्णया नित्यकृष्टया ।

खगेष्विव किरात्येदं जालं लोकेषु रच्यते ॥ १५ ॥

भीषयत्यपि धीरं मामन्धयत्यपि सेक्षणम्।

खेदयत्यपि सानन्दं तृष्णाकृष्णेव शर्वरी ॥ १६ ॥

ShriRam said:

Verse 1.17.6 "A tempestuous, roaring river—this body—carries me along, with the waves of restless desires forming its ever-changing surface."

Verse 1.17.7 "Like an old dry leaf swept away by a storm, the parched bird of my mind is driven forcefully by the impure wind of craving."

Desire is turbulent and overwhelming: 

It is likened to a flood, storm, or tempest that drags the individual without stability or rest. The metaphors show how uncontrollable and consuming desire can become. (Verses 6,7)

Verse 1.17.8 "Whatever noble virtue or excellence I try to take refuge in, desire cuts it down mercilessly, like a rat gnawing the strings of a lute."

Desire destroys virtue and wisdom: 

Even when one turns towards noble values, desire undermines them silently and persistently. (Verse 8)

Verse 1.17.9 "Like an old leaf drifting in water, like dry grass caught in wind, like autumn clouds scattered in the sky, my mind spins in the cyclone of anxiety."

The mind caught in desire becomes unstable: 

Like leaves, clouds, or dry grass, it is easily moved by external forces—never grounded. (Verse 9)

Verse 1.17.10 "Incapable of settling into anything truly my own, I remain confused in the net of thoughts, like birds trapped in a snare."

Lack of inner anchoring: 

Desire prevents the mind from resting in its own Nature, leaving it vulnerable and confused, caught in endless cycles of thought. (Verse 10)

Verse 1.17.11 "O Father, I am scorched by the blazing fire of craving. I long for relief from this burning, even if it means turning away from sweet nectar."

Desire brings inner suffering: 

Compared to a fire that burns from within, it creates discontent that no external satisfaction can extinguish. (Verse 11)

Verse 1.17.12 "Like a crazed horse, desire runs wild—racing far and fast, turning back again, endlessly circling the horizons in every direction."

Insatiability and restlessness: 

Like a mad horse or net-ensnaring birds, desire continually leads one from one object to the next without peace. (Verse 12)

Verse 1.17.13 "Desire, dwelling among dull minds, moves erratically up and down. Always agitated, it’s like a twisted, knotted rope perpetually being pulled taut."

Verse 1.17.14 "Woven deep within the body, impossible to sever, desire binds humanity like a powerful ox tied with rope, dragging it as it pleases."

It binds the soul to materiality: 

Deeply embedded in the very structure of the body and psyche, desire is likened to a rope controlling an ox—inescapable without wisdom (Verses 13–14).

Verse 1.17.15 "Tugged constantly by desire for children, friends, spouses, and more, this web of craving is spun across the world—like a net laid to trap birds."

Verse 1.17.16 "Desire terrifies even the wise, blinds the seeing, and troubles the joyful—like a dark night of delusion overwhelming the soul."

Universal affliction: 

Desire spares none. It terrifies the brave, blinds the wise, and exhausts the joyous—acting like the dark night that consumes all clarity. (Verse 16)

Summary of Teachings:

These verses are spoken by Śrī Rāma and form part of his profound introspection into the nature of desire (tṛṣṇā). The poetic imagery used across the verses reflects both the intensity and the destructiveness of unregulated desire on the human mind and soul.

Philosophical Essence:

The passage builds a powerful case for the renunciation of craving as a prerequisite for Realization. It reveals that bondage arises not from the world itself, but from one’s insatiable craving for it. The verses do not condemn life or its relationships but spotlight the inner compulsions that distort and enslave the mind. Through Rāma’s voice, Yoga Vāsiṣṭha articulates the disillusionment necessary for the seeker to embark on a deeper spiritual inquiry—leading ultimately to viveka (discernment) and vairāgya (detachment).