Chapter 3.113, Verses 60–67

Yoga Vashishtha 3.113.60–67

(Sriram's expression of amazement)

श्रीराम उवाच।

सुदीनाचारधर्मिण्या नित्यं प्राकृतकान्तया।

अनारतास्तंगतया चित्रमन्धीकृतं जगत् ॥ ६०॥

अनन्तदुःखाकुलया सदैव मृतयानया।

संबोधहीनया यत्र चित्रमन्धीकृतं जगत् ॥ ६१॥

कामकोपघनाङ्गिन्या तमःप्रसरवक्रया।

अचिरेणाशरीरिण्या चित्रमन्धीकृतं जगत् ॥ ६२॥

स्वात्मान्धरूपास्पदया जडया जाड्यजीर्णया।

दुःखदीर्घप्रलापिन्या चित्रमन्धीकृतं जगत् ॥ ६३॥

पुरुषासङ्गसङ्गिन्या रागिण्या क्रिययानया।

विद्रवन्त्या विवक्षासु चित्रमन्धीकृतः पुमान् ॥ ६४॥

पुरुषस्य न या शक्ता सोढुमीक्षितुमप्यलम्।

तया स्त्रियावरणया चित्रमन्धीकृतः पुमान् ॥ ६५॥

न यस्याश्चेतनैवास्ति याप्यनष्टैव नश्यति।

तया स्त्रिया परुषया चित्रमन्धीकृतः पुमान् ॥ ६६॥

अनन्तदुष्प्रसरविलासकारिणी क्षयोदयोन्मुखसुखदुःखभागिनी।

इयं प्रभो विगलति केन वाऽसमा मनोगुहानिलयनिबद्धवासना ॥ ६७॥

Sriram continued:

3.113.60–63

> It is a wonder that the World has been blinded by this tendency which follows extremely low behaviour, remains always ordinary yet attractive, and keeps disappearing without stop.

> It is a wonder that the World has been blinded by this which is filled with endless sorrow, always moves along with death, and has no understanding at all.

> It is a wonder that the world has been blinded by this which has thick limbs of desire and anger, is twisted by the spread of darkness, and becomes without a body in a short time.

> It is a wonder that the World has been blinded by this which lives in the dark form of the self, is dull, worn out by dullness, and keeps making long complaints of suffering.

3.113.64–67

> The man has been wonderfully blinded by this woman-like force that clings to the company of people, is full of passion, moves through actions, and runs away when one tries to speak of it.

> The man has been wonderfully blinded by this covering woman who cannot even bear to be looked at by a man.

> The man has been wonderfully blinded by this harsh woman who has no awareness at all and who, though not truly destroyed, still keeps perishing.

> O Lord, this latent tendency that stays bound inside the cave of the mind, that creates endless difficult displays, and that shares in pleasure and pain while facing rise and fall — by what means does this unequal one finally dissolve?

Detailed Summary of the Teachings:

These verses continue Sriram's expression of amazement at how an empty mental tendency can completely darken the perception of the World. He describes it as something that behaves in a low and ordinary way, yet remains strangely attractive while constantly vanishing. It is filled with endless suffering, always accompanied by death, and completely lacking in true understanding.

The tendency is further shown as thick with desire and anger, twisted by darkness, and quick to lose any solid form. It dwells in the darkened sense of self, remains dull and exhausted by its own dullness, and continually complains of long-lasting pain. In this way it keeps the whole world under its blinding influence.

Rama then speaks of the same force in the image of a woman. This woman-like tendency attaches itself to human company, is driven by passion, works through actions, and flees the moment one tries to examine or speak about it. It acts as a covering that the man cannot even endure to look at directly.

Although this force has no real Consciousness and is never truly solid, it continues to perish and renew itself, keeping the individual trapped. It creates endless complicated displays and makes a person share in both pleasure and pain that continually rise and fall.

The final verse asks the essential question: how can this deeply rooted mental tendency, bound inside the cave of the mind, finally be dissolved? The teaching points toward the need for clear understanding and steady awareness that alone can loosen its grip and free the mind from its long-standing delusion.

Chapter 3.113, Verses 51–59

Yoga Vashishtha 3.113.51–59

(Unreal mental tendency completely distorts ordinary perception)

श्रीवसिष्ठ उवाच।

संध्यादिषु च कालेषु लोष्टपाषाणभित्तयः।

अस्याः प्रसादात्दृश्यन्ते सर्पाजगरदृष्टिभिः ॥ ५१॥

एकोऽपि द्वितयोदेति यथा द्विशशिदर्शने।

दूरमभ्याशतां याति स्वप्ने स्वमरणं यथा ॥ ५२॥

आदीर्घं क्षणतामेति कालस्येष्टा यथा निशा।

क्षणो वर्षमिवाभाति कान्ताविरहिणामिव ॥ ५३॥

न तदस्तीह यन्नाम न करोतीयमुद्धता।

अस्यास्त्वकिंचनायास्तु शक्ततां पश्य राघव ॥ ५४॥

संरोधयेत्प्रयत्नेन संविदेवाशु संविदम्।

सरित्स्रोतोनिरोधेन शुष्यत्येषा मनोनदी ॥ ५५॥

श्रीराम उवाच।

अविद्यमानयैवेदं पेलवांग्या सुतुच्छया।

मिथ्याभावनया नाम चित्रमन्धीकृतं जगत् ॥ ५६॥

अरूपया निराकृत्या चारुचेतनहीनया।

असत्येवाप्यनश्यन्त्या चित्रमन्धीकृतं जगत् ॥ ५७॥

आलोकेन विनश्यन्त्या स्फुरन्त्या तमसोन्तरे।

कौशिकेक्षणधर्मिण्या चित्रमन्धीकृतं जगत् ॥ ५८॥

कुकर्मैकान्तकारिण्या न सहन्त्या विलोकनम्।

देहमप्यविजानन्त्या चित्रमन्धीकृतं जगत् ॥ ५९॥

Sage Vashishta said:

3.113.51–55

> At times such as evening, clods of earth, stones and walls appear as snakes and pythons because of the power of this tendency.

> Even a single thing appears as two, just as one sees two moons. What is far away becomes near, just as a person sees his own death in a dream.

> What is long turns into a mere moment, like the longed-for night. A single moment stretches into a year for those separated from their beloved.

> There is nothing in this world that this arrogant tendency does not accomplish. Look, O Raghava, at the power of this one that is actually nothing at all.

> With effort one should restrain awareness by means of awareness itself. When the flow of the mind-river is blocked, this river of the mind dries up completely.

Sriram said: 

3.113.56–59

> It is a wonder that this whole World has been blinded by a non-existent, delicate, extremely insignificant and completely false imagination.

> It is a wonder that the World has been blinded by something formless, without shape, appearing charming yet without Consciousness, false and yet never destroyed.

> It is a wonder that the World has been blinded by something that vanishes in light, shines only in darkness, and behaves like the eyes of an owl.

> It is a wonder that the World has been blinded by something that always performs only harmful actions, cannot bear to be examined, and does not even recognise the body.

Detailed Summary of the Teachings:

These verses show how the unreal mental tendency completely distorts ordinary perception. Simple objects such as clods, stones and walls can suddenly appear as dangerous snakes simply because of its influence. Distance, time and number lose their natural meaning: one object looks like two, far things seem near, long periods shrink to moments, and brief moments stretch into years according to the state of the mind.

Although this tendency is truly nothing, it displays astonishing power. It can create every kind of experience and make the entire world seem solid and real. The only practical remedy given is to use Pure Awareness itself to restrain the restless flow of the mind. When that flow is stopped, the mental river dries up and the false appearances cease.

Prince Rama expresses deep amazement at how such an empty and weak imagination can darken the whole World. He describes it as formless, without real substance, charming on the surface yet lifeless, false yet strangely persistent. It thrives only in darkness and disappears the moment true light of understanding appears.

The tendency is further characterised as something that always produces harmful results, cannot stand careful examination, and remains unaware even of the body it seems to inhabit. Its power lies entirely in the mind’s failure to look at it clearly.

Taken together, the teaching is that the World of suffering and confusion is created solely by this empty mental force. By recognising its unreality and restraining the mind with steady Awareness, one can free oneself from its blinding influence and rest in clear Knowledge.

Chapter 3.113, Verses 21–30

Yoga Vashishtha 3.133.21–30

(Craving or desire and the power of mental illusion)

श्रीवसिष्ठ उवाच।

वक्रा विषमयी तन्वी मृद्वी संकटकर्कशा।

ललनाचञ्चला लुब्धा तृष्णा कृष्णेव भोगिनी ॥ २१॥

स्वयं दीपशिखेवाशु क्षीयते स्नेहसंक्षये।

सिन्दूरधूलिलेखेव विना रागं विराजते ॥ २२॥

क्षणप्रकाशतरला कृतसंस्था जडाशया।

मुग्धानां त्रासजननी वक्रा विद्युदिवोदिता ॥ २३॥

यत्नाद्गृहीत्वा दहति भूत्वा भूत्वा प्रलीयते।

लभ्यतेऽपि हि नान्विष्टा विद्युद्वदतिभङ्गुरा ॥ २४॥

अप्रार्थितैवोपनता रमणीयाप्यनर्थदा।

अकालपुष्पमालेव श्रेयसेनाभिनन्दिता ॥ २५॥

अत्यन्तविस्मृतैवातिसुखाय भ्रमदायिनी।

दुःस्वप्नकलनेवेयमनर्थायैव तर्किता ॥ २६॥

प्रतिभासवशादेषा त्रिजगन्ति महान्ति च।

मुहूर्तमात्रेणोत्पाद्य धत्ते ग्रासीकरोति च ॥ २७॥

मुहूर्तो वत्सरश्रेणी लवणस्यानया कृता।

रात्रिर्द्वादशवर्षाणि हरिश्चन्द्रस्य निर्मिता ॥ २८॥

वियोगिनामथान्येषां कान्ताविभवशालिनाम्।

रात्रिर्वत्सरवद्दीर्घा भवेत्तस्याः प्रसादतः ॥ २९॥

सुखितस्याल्पतामेति दुःखितस्यैति दीर्घताम्।

कालो यस्याः प्रसादेन विपर्यासैकशीलिनाम् ॥ ३०॥

Sage Vashishta continued:

3.113.21–25

> Craving is crooked, full of poison, thin and soft, yet becomes harsh in times of difficulty; restless and greedy like a fickle woman, it is like a dark, thirsty serpent.  

> Like the flame of a lamp, it quickly dies out when the oil runs dry; like a streak of vermilion powder, it appears bright even without any real colour or passion.  

> Flickering brightly for only a moment, looking fixed in form yet dull by nature, it frightens the simple-minded and rises crooked like a flash of lightning.  

> Even when grasped with effort it burns; it appears and vanishes again and again; though not sought after it is still obtained, extremely fragile and fleeting like lightning.  

> It arrives unasked; though charming it brings only harm; like a garland of flowers that bloom out of season, those who seek the highest good do not welcome it.  

3.113.26–30

> Even when completely forgotten it still produces great pleasure through delusion; like the imagining of a bad dream, it is understood to lead only to misfortune.  

> By the force of mere appearance, in a single moment it creates the vast three worlds, sustains them, and then swallows them up again.  

> By this power a mere moment was stretched into a long series of years for King Lavana, and a single night was turned into twelve years for King Harishchandra.  

> Through its favour, for those separated from their beloved and for others who enjoy prosperity with their beloved, a night can stretch out as long as a whole year.  

> Through its favour time becomes short for the happy and long for the sorrowful, for those whose nature is to turn things upside down.  

Detailed summary of the teachings: 

These verses continue the description of craving or desire (trishna) and the power of mental illusion. They show how desire is deceptive in every way: it looks gentle and attractive yet is poisonous and harsh, restless and greedy, and always ready to cause harm. Like a lamp flame that dies when the oil is gone or a streak of coloured powder that has no real substance, desire has no lasting power of its own and fades the moment its supporting conditions disappear.  

The verses use sharp images of lightning, untimely flowers and bad dreams to underline that desire is momentary, frightening to the naïve, and ultimately useless for anyone who seeks true welfare. It comes without being invited, burns those who try to hold it, and leads only to pain, even when it seems to offer pleasure.  

A striking teaching is the power of this illusion to distort time itself. What is only a moment can feel like years, and a single night can feel like a dozen years, depending on whether the mind is filled with longing, enjoyment or suffering. The stories of King Lavana and King Harishchandra are cited as examples of how mental projection alone can stretch or shrink the experience of time.  

The same power that creates the appearance of the three worlds in an instant can also dissolve them. Nothing that arises from this craving or mental construction has independent reality; it is sustained only by the force of appearance and vanishes when that force is withdrawn.  

In essence the teaching is that desire and the mental world it projects are empty of substance, harmful when clung to, and completely dependent on the mind’s momentary projections. Seeing this clearly removes their hold and frees the seeker from the distortions of pleasure, pain and Time.  

Chapter 3.111, Verses 1–10

Yoga Vashishtha 3.111.1–10

(The mind causes suffering, yet a reliable, pleasant and completely self-dependent cure is available)

श्रीवसिष्ठ उवाच।

अस्य चित्तमहाव्याधेश्चिकित्साया महौषधम्।

स्वायत्तं श्रृणु वक्ष्यामि साधु सुस्वादु निश्चितम् ॥ १॥

स्वेनैव पौरुषेणाशु स्वसंवेदनरूपिणा।

यत्नेन चित्तवेतालस्त्यक्त्वेष्टं वस्तु जीयते ॥ २॥

त्यजन्नभिमतं वस्तु यस्तिष्ठति निरामयः।

जितमेव मनस्तेन कुदन्त इव दन्तिना ॥ ३॥

स्वसंवेदनयत्नेन पाल्यते चित्तबालकः।

अवस्तुतो वस्तुनि च योज्यते बोध्यतेऽपि च ॥ ४॥

शास्रसत्सङ्गधीरेण चिन्तातप्तमतापिना।

छिन्धि त्वमायसेनायो मनसैव मनो मुने ॥ ५॥

अयत्नेन यथा बाल इतश्चेतश्च योज्यते।

भावैस्तथैव चेतोन्तः किमिवात्रास्ति दुष्करम् ॥ ६॥

सत्कर्मणि समाक्रान्तमुदर्कोदयदायिनि।

स्वपौरुषेणैव मनश्चेतनेन नियोजयेत् ॥ ७॥

स्वायत्तमेकान्तहितं स्वेप्सितत्यागवेदनम्।

यस्य दुष्करतां यातं धिक्तं पुरुषकीटकम् ॥ ८॥

अरम्यं रम्यरूपेण भावयित्वा स्वसंविदा।

मल्लेनेव शिशुश्चित्तमयत्नेनैव जीयते ॥ ९॥

पौरुषेण प्रयत्नेन चित्तमाश्वेव जीयते।

अचित्तेनाप्रयत्नेन पदं ब्रह्मणि दीयते ॥ १०॥

Sage Vasistha said: 

3.111.1–5

> Listen to the great medicine for treating this great disease of the mind. It is under your own control, beneficial, very pleasant and certain.

> By your own effort in the form of self-awareness, the ghost-like mind is quickly conquered by abandoning the desired object.

> He who remains healthy by giving up the desired object has truly conquered the mind, which is then under control like a tuskless elephant controlled by its rider.

> By the effort of self-awareness the child-like mind is protected; it is directed from the unreal towards the Real and is also awakened.

> With firmness gained from the scriptures and the company of the good, and with the fire of reflective thought, O Sage, cut the mind with the mind itself, just as iron is cut by iron.

3.111.6–10

> Just as a child is directed this way and that without effort by various ideas, in the same way the mind within is directed; what is difficult about this?

> By one’s own human effort the mind should be engaged, with Awareness, in good actions that produce beneficial results.

> This knowledge of abandoning one’s own desires, which is under one’s control and solely beneficial, if it has become difficult for someone, shame on that insect-like man.

> By imagining the unpleasant in a pleasant form through one’s own awareness, the mind is conquered without effort, just as a child is overcome by a wrestler.

> By human effort and endeavour the mind is quickly conquered; through the absence of mind without effort the State of Brahm is attained.

Detailed Summary of the Teachings:

These verses say that the mind causes suffering, yet a reliable, pleasant and completely self-dependent cure is available. The remedy lies entirely within one’s own power and does not depend on external agents, rituals or circumstances. The central method is the deliberate use of self-awareness combined with the renunciation of objects of desire. By repeatedly applying conscious effort to let go of what the mind clings to, the restless and ghost-like mind is brought under control.

Abandoning attachment to desired objects is shown to be both the means and the mark of true mastery over the mind. Once desires are given up, the mind settles into a healthy, disease-free state and becomes as manageable as an elephant whose tusks have been removed. The mind is further described as child-like and therefore educable: through patient self-awareness it can be protected, guided away from false objects and directed toward what is Real. This educational process is gentle yet effective.

The verses stress that the mind must be used against itself. Firmness drawn from scriptural study and the company of the wise, together with the purifying heat of clear reflection, enable one to sever mental agitation with the mind’s own power, just as iron cuts iron. Redirecting the mind is not portrayed as an extraordinary feat; it is as natural and effortless as a child being guided by successive ideas during play. What appears difficult is only the initial reluctance to begin.

Human effort is essential: the mind must be consciously yoked to virtuous actions that yield lasting good results. Failure to practise the simple, self-controlled renunciation of desires is strongly condemned; anyone who finds this beneficial teaching too hard is called an insect-like creature, unworthy of the human opportunity. The same self-awareness that sees the unpleasant as pleasant can subdue the mind with the ease of a strong person handling a child.

Finally, once the mind is conquered through steady personal effort, a still deeper stage becomes possible. When mental activity itself ceases, without further striving, the seeker naturally enters the state of Brahman. Thus the teachings move from active self-discipline to effortless abiding in the ultimate reality, showing that mastery of the mind is both the path and the gateway to liberation.

Chapter 3.70, Verses 21–30

Yoga Vashishtha 3.70.21–30

(The verses show the strange and powerful effect of extreme attachment to a single object)

श्रीवसिष्ठ उवाच।

एकवस्त्वतिरागाणामहो नु विषमा गतिः।

देहोऽपि तृणवत्त्यक्तो राक्षस्या निजयेच्छया ॥ २१॥

एकवस्त्वतिगन्धेन भ्रश्यन्त्यन्या हि संविदः।

राक्षस्या ग्रासगन्धेन देहनाशोऽपि नेक्षितः ॥ २२॥

नाशोऽपि सुखयत्यज्ञमेकवस्त्वतिरागिणम्।

सूचीभूता विदेहापि परितुष्टैव राक्षसी ॥ २३॥

अन्या वभूव लग्ना सा तथा जीवविषूचिका।

व्योमात्मिका निराकारा व्योमवृत्तिशरीरका ॥ २४॥

तेजस्तनुप्रवाहाभा प्राणतन्तुमयात्मिका।

मूलसंवेदनाकारा चन्द्रार्कांशुकसुन्दरी ॥ २५॥

पृथगेवासिधाराभा परमाण्ववलीय सा।

कौसुमी गन्धलेखेव कला कलनरूपिणी ॥ २६॥

पापात्मिका मनोवृत्तिः सो हि तस्यास्तथा स्थिता।

परप्राणवशादेव परमार्थपरायणा ॥ २७॥

एवमस्यास्तनुर्जाता सूचीद्वयमयी हि सा।

नीहारांशुकवत्तन्वी कार्पासांशुसुपेलवा ॥ २८॥

तनुद्वयेन तेनासौ प्रविश्य हृदयं नृणाम्।

वेधयन्ती ततः क्रूरा प्रबभ्राम दिशो दश ॥ २९॥

सर्वः स्वसंकल्पवशाल्लघुर्भवति वा गुरुः।

कर्कट्योग्रं वपुस्त्यक्त्वा सूचीत्वमुररीकृतम् ॥ ३०॥

Sage Vasishta said: 

3.70.21–25

> Oh, how strange is the path of those who are excessively attached to one single thing! The demoness gave up her own body like a blade of grass, by her own free will.

> Due to strong attachment to one object, other forms of awareness get destroyed. Because of her attachment to the smell of food, the demoness did not even notice the destruction of her body.

> Destruction also brings happiness to an ignorant person who is excessively attached to one thing. Even when reduced to the form of a needle, the demoness remained fully satisfied.

> She became attached in another form, like a cholera affecting the soul. She became space-like, formless, with a body made of space itself.

> Her form looked like a flowing stream of light, made of the thread of life force. She took the shape of basic sensation and appeared beautiful like the rays of the moon and sun.

3.70.26–30

> Separately, she shone like the sharp edge of a sword, reduced to the size of atoms. She was like a line of flower fragrance, existing as a tiny digit or part.

> She was a sinful mental tendency, staying in that state. Controlled by another's life force, she remained devoted to the Highest Truth.

> In this way, her body was born in the form of two needles. It was thin like rays of mist and very delicate like cotton threads.

> With these two thin bodies, she entered the hearts of human beings. Piercing them cruelly, she then wandered in all ten directions.

> Everyone becomes light or heavy according to their own will and imagination. She gave up her fierce crab-like body and accepted the form of a needle.

Summary of the Teachings:

When a person or Being becomes overly focused on one desire, they can ignore everything else, even the loss of their own body. This teaches that strong attachment can make someone blind to reality and lead to unexpected transformations in their existence.

The story explains how intense focus can change one's form completely. The demoness, driven by her craving, shrinks from a big body to a tiny needle-like form. This illustrates that our mind and desires shape our reality and physical appearance. Attachment does not always bring suffering; for an ignorant mind, even painful changes can feel satisfying if they serve the main desire.

These teachings highlight the subtle and invisible nature of the mind after transformation. The demoness becomes like a fine thread of light and life force that can enter other people's hearts. It shows how mental tendencies and sinful thoughts can quietly influence others from within, moving freely across directions due to their light and piercing quality.

The verses remind us that our own will and imagination control whether we feel heavy or light in life. By changing her form through determination, the demoness proves that strong resolve can help us leave behind old, heavy bodies or habits and take new, suitable forms. This power of sankalpa (will) is available to everyone.

Overall, the teachings encourage understanding the dangers of one-pointed attachment while also showing the flexible nature of Consciousness. They teach that the mind can take any shape according to its focus, and true wisdom lies in directing this power towards Higher Truth rather than lower desires.

Chapter 3.70, Verses 1~20

Yoga Vashishtha 3.70.1~20

(The story describes the demoness shrinking her huge body step by step into a tiny needle using her will power)

श्रीवसिष्ठ उवाच।

अथ भूधरशृङ्गाभा सा महाकृष्णराक्षसी।

कज्जलाम्बुदलेखेव तानवं गन्तुमुद्यता ॥ १॥

बभूवाभ्रोपमाकारा ततो विटपरूपिणी।

पुंस्प्रमाणा ततोऽप्यासीदथाभूद्धस्तमात्रिका ॥ २॥

ततः प्रादेशमात्रा सा ततोऽप्यङ्गुलिरूपिणी।

ततो माषशमीतुल्या ततः सूची बभूव ह ॥ ३॥

ततः कौशेयसूचित्वं पद्मकेसरसुन्दरी।

प्राप सा शिखराकारा संकल्पाद्रिरिवाणुताम् ॥ ४॥

रराज सूचिका कृष्णा सूक्ष्मायसमनायसी।

पुर्यष्टकेन चलिता व्योमगा व्योमवासिनी ॥ ५॥

3.70.6–14

कलाकलनधर्मिण्या वासनामात्रसारया।

क्षीणदीपांशुसूचीवत्तीक्ष्णयानुपलभ्यया ॥ १५॥

ग्रासार्थं सूचितां याता सैवास्था नोपयुज्यते।

विचारितं तया नैतदहो मौर्ख्यविजृम्भितम् ॥ १६॥

साग्रा संचिन्तयामास न सूचीरूपतुच्छताम्।

चित्तमीहितमेवैकं पश्यन्त्यास्ते निरर्थकम् ॥ १७॥

अविचार्यैव सूचित्वं तया मूढधियाऽऽस्थितम्।

नानर्थबुद्धेः स्फुरति पूर्वापरविचारणा ॥ १८॥

स्वार्थक्रियोग्रसामर्थ्याद्याति भावनयान्यताम्।

पदार्थोऽभिमतांशाढ्यो निःश्वासेनेव दर्पणः ॥ १९॥

सूचीभावं प्रपन्नायास्त्यजन्त्याः पीवरं वपुः।

महामरणमप्यस्या राक्षस्याः सुसुखं स्थितम् ॥ २०॥

Sage Vasistha said: 

3.70.1–5

> Then that huge black demoness, who looked like the peak of a mountain and like a dark line of cloud made of collyrium, prepared herself to become very thin. 

> She first took the form of a cloud, then changed into the shape of a tree. After that she became the size of a man, and then reduced to the size of a hand. 

> Next she became the size of a span, then took the form of a finger. Then she became equal to a bean or sesame seed, and finally turned into a needle.

> Then she took the form of a fine silken needle, beautiful like the soft fibers of a lotus. She who once looked like a mountain peak now became as tiny as a thought. 

> The black needle shone brightly. It was very subtle, like iron but not made of iron. She moved with her subtle body, wandered in the sky and lived in the sky. 

3.70.6–14

> In these verses the demoness keeps making her body smaller and smaller with great effort. She reduces herself to an extremely fine form using the power of her mind and desire. She tries hard to achieve this tiny state so she can satisfy her hunger, but she starts facing the problems of such small size and begins to think about her actions.

3.70.15–20

> With the nature of subtle measurement and consisting only of mental impression, she became like the sharp but imperceptible tip of a fading lamp's ray. 

> She took the needle form to satisfy her hunger, but that state was not useful at all. She thought about it and said, “Oh, what a display of foolishness this is!” 

> With full attention she reflected and did not see the insignificance of the needle form. Seeing only the single desire of the mind, everything seemed useless. 

> Without proper thinking, this foolish-minded one accepted the needle state. For one who does not understand the harm, there is no consideration of what comes before and after. 

> By the strong power of acting for self-interest, one’s State changes to another through imagination. An object filled with desired parts becomes covered, just as a mirror is fogged by breath. 

> Even after attaining the needle form and leaving her huge fat body, even great death felt very comfortable to this demoness due to her mental state. 

Summary of the Teachings: 

The story shows how the demoness uses her strong will to change her huge body into a very tiny needle form step by step. It teaches that the mind has great power to change the body and its shape through imagination and determination. Even a big and powerful being can become extremely small if the mind focuses strongly on that goal. She changes her form to eat but soon realizes that this tiny needle body is not useful for her purpose. The verses teach that without proper thinking, our desires can lead us to foolish actions. One must think about the results before acting, otherwise the effort becomes wasted and brings no real benefit.

The demoness acted with deluded understanding and did not consider the good and bad sides of her choice. This teaches the importance of clear thinking and understanding consequences. Without careful thought, even a powerful person can make mistakes that lead to discomfort or failure.

The teachings explain that strong desire and imagination can quickly change our state and experience. Just like breath can fog a mirror, our thoughts can cover or change how we see things. The mind creates our reality and can shift us from one condition to another based on what we focus on.

Finally, the verses say that even leaving her big body and taking a tiny form, and even facing death, felt comfortable to her because of her mental state. This shows that true comfort or discomfort comes from the mind, not from the body size or outer conditions. Right understanding brings Peace even in difficult situations.

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).