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Yoga Vashishtha 1.13.11–22
(The tragedy of Fortune)
श्रीमानजननिन्द्यश्च शूरश्चाप्यविकत्थनः।
समदृष्टिः प्रभुश्चैव दुर्लभाः पुरुषास्त्रयः ॥ ११ ॥
एषा हि विषमा दुःखभोगिनां गहना गुहा।
घनमोहगजेन्द्राणां विन्ध्यशैलमहातटी ॥ १२ ॥
सत्कार्यपद्मरजनी दुःखकैरवचन्द्रिका ।
सुदृष्टिदीपिकावात्या कल्लोलौघतरङ्गिणी ॥ १३ ॥
संभ्रमाभ्रादिपदवी विषादविषवर्धिनी।
केदारिका विकल्पानां खेदायभयभोगिनी ॥ १४ ॥
हिमं वैराग्यवल्लीनां विकारोलूकयामिनी ।
राहुदंष्ट्रा विवेकेन्दोः सौजन्याम्भोजचन्द्रिका ॥ १५ ॥
इन्द्रायुधवदालोलनानारागमनोहरा ।
लोला तडिदिवोत्पन्नध्वंसिनी च जडाश्रया ॥ १६ ॥
चापलावजितारण्य नकुली नकुलीनजा ।
विप्रलम्भनतात्पर्यजितोग्रमृगतृष्णिका ॥ १७ ॥
लहरीवैकरूपेण पदं क्षणमकुर्वती ।
चला दीपशिखेवातिदुर्ज्ञेयगतिगोचरा ॥ १८ ॥
सिंहीव विग्रहव्यग्रकरीन्द्रकुलपोथिनी।
खड्गधारेव शिशिरा तीक्ष्णतीक्ष्णाशयाश्रया ॥ १९ ॥
नानयापहृतार्थिन्या दुराधिपरिलीनया।
पश्याम्यभव्यया लक्ष्म्या किंचिद्दुःखादृते सुखम् ॥ २० ॥
दूरेणोत्सारिताऽलक्ष्म्या पुनरेव समादरात् ।
अहो बताश्लिष्यतीव निर्लज्जा दुर्जना सदा ॥ २१ ॥
मनोरमा कर्षति चित्तवृत्तिं कदर्थसाध्या क्षणभङ्गुरा च ।
व्यालावलीगात्रविवृत्तदेहा श्वभ्रोत्थिता पुष्पलतेव लक्ष्मीः ॥ २२॥
1.13.11 "Rare are the three kinds of people in this world: the wealthy who are not arrogant, the brave who do not boast, and the powerful who see all beings with equality."
Rarity of True Nobility (1.13.11):
The opening verse sets a high standard of virtue, showing that wealth, courage, and power are not inherently virtuous unless accompanied by humility, modesty, and equanimity. These qualities are extremely rare.
1.13.12 "This worldly existence is a perilous cavern, difficult to navigate, filled with the suffering of countless beings. For those blinded by dense ignorance, it is like a vast, dark mountain range."
1.13.13 "It is the night wherein the lotus of right action fades, and the moon of sorrow blossoms. It is a whirlwind that extinguishes the lamp of discernment, a flood of delusion’s turbulent waves."
The World as a Treacherous Jungle (1.13.12–1.13.13):
The world is compared to a dark cave or mountain ravine, filled with suffering, delusion, and fear. Human desires and ignorance are personified as storms and poison. Mental projections (vikalpas) are seen as causes of anxiety and pain.
1.13.14 "It is a path of clouds leading to confusion, where the poison of despair increases. It is a marshy field of endless mental projections, nurturing fear and distress."
1.13.15 "It is winter to the creeper of dispassion, a night full of owls of mental distortions. It is the eclipse-devouring moon of discrimination, and the night in which the lotus of kindness wilts."
Disruption of Virtue and Clarity (1.13.14–1.13.15):
The world diminishes true values like discernment, kindness, and dispassion. It is night to the moon of wisdom, a time when darkness and destructive tendencies dominate.
1.13.16 "This existence, like a rainbow, is charming with its array of attractions—yet it is fickle. It is like a lightning flash: suddenly arising, vanishing quickly, and rooted in dullness."
1.13.17 "It is a forest ruled by the monkey of restlessness, where cunning thoughts breed endlessly. It is a mirage that defeats sincere efforts, always deceiving and leading astray."
1.13.18 "It is a wave that, though appearing to form for a moment, never establishes a steady state. Like a flickering lamp in the wind, it is elusive, unpredictable, and hard to grasp."
Impermanence and Deception of Pleasures (1.13.16–1.13.18):
The world is transient and misleading, like lightning or a mirage. What appears to be stable is in constant flux. The mind, like a monkey, is easily fooled by fleeting delights.
1.13.19 "It is like a lioness, ferocious in disputes, shaking even the strongest minds. It is a winter blade, biting cold and sharply injurious, born of harsh intentions."
Violent and Sharp Nature of Worldly Conflict (1.13.19):
Worldly affairs are portrayed as brutal, like wild beasts or cold steel. Engagement in them causes inner turmoil and suffering.
1.13.20 "It seduces the seeker with false promises, eludes even the wise, and is hard to govern. In this unwholesome presence called “fortune,” I see nothing but suffering, never true joy."
1.13.21 "Even when driven far away by discernment, misfortune returns again with boldness and clings like a shameless wicked person, always eager for embrace."
1.13.22 "Delightful and alluring, fortune captivates the mind’s movements—but it is attained only with difficulty and perishes in a moment. With the body of a garland made of serpents, it rises from the depths like a vine of flowers sprung from poison."
The Illusory Nature of Fortune (1.13.20–1.13.22):
Fortune (Lakṣmī), normally praised in other scriptures, is here portrayed as a deceitful, fickle, and even dangerous force. She lures seekers but is unreliable and short-lived. Even when pushed away, she returns shamelessly. Her body is likened to a garland of serpents—outwardly beautiful, but inherently dangerous.
Summary of Teachings:
These verses offer a powerful poetic reflection on the illusory and treacherous nature of worldly existence (saṁsāra), particularly focusing on the concept of fortune or worldly prosperity (lakṣmī).
Philosophical Insight:
These verses encapsulate the Yogavāsiṣṭha’s central message of disillusionment with the worldly life and prepare the ground for turning the seeker’s attention inward toward enlightenment. The use of rich metaphors and vivid imagery serves to detach the mind from external allurements and push it toward Self-Inquiry, discernment (viveka), and renunciation (vairāgya).
