Chapter 3.4, Verses 44–51

Yoga Vashishtha 3.4.44–51

(Unity of the mind, Consciousness, and the perceived world)

श्रीवशिष्ठ उवाच।

यत्र संकल्पनं तत्र तन्मनोऽङ्ग तथा स्थितम् ।

संकल्पमनसी भिन्ने न कदाचन केचन ॥ ४४ ॥

सत्यमस्त्वथवाऽसत्यं पदार्थप्रतिभासनम् ।

तावन्मात्रं मनो विद्धि तद्ब्रह्मैव पितामहः ॥ ४५ ॥

आतिवाहिकदेहात्मा मन इत्यभिधीयते।

आधिभौतिकबुद्धिं तु स आधत्ते चिरस्थितेः ॥ ४६ ॥

अविद्या संसृतिश्चित्तं मनो बन्धो मलस्तमः ।

इति पर्यायनामानि दृश्यस्य विदुरुत्तमाः ॥ ४७ ॥

नहि दृश्यादृते किंचिन्मनसो रूपमस्ति हि ।

दृश्यं चोत्पन्नमेवैतन्नेति वक्ष्याम्यहं पुनः ॥ ४८ ॥

यथा कमलबीजान्तः स्थिता कमलवल्लरी ।

महाचित्परमाण्वन्तस्तथा दृश्यं जगत्स्थितम् ॥ ४९ ॥

प्रकाशस्य यथाऽऽलोको यथा वातस्य चापलम् ।

यथा द्रवत्वं पयसि दृश्यत्वं द्रष्टरीदृशम् ॥ ५० ॥

अङ्गदत्वं यथा हेम्नि मृगनद्यां यथा जलम् ।

भित्तिर्यथा स्वप्नपुरे तथा द्रष्टरि दृश्यधीः ॥ ५१ ॥

Maharishi Vashishta said:

3.4.44: Wherever there is conceptualization or imagination, there the mind exists, and it remains established in that form. The mind and its conceptualizations are never separate; they are intrinsically one, and no one can ever find them apart.

3.4.45: Whether it is True or false, the appearance of objects is merely the mind’s projection. Understand that the mind is nothing but this projection, and this very mind is Brahm, the Creator, the grandfather of all.

3.4.46: The mind is called the subtle body (ativahika deha), the Essence of Consciousness. When it persists for a long time, it assumes the gross understanding associated with the material body (adhibhautika buddhi), shaped by prolonged identification with the physical.

3.4.47: Ignorance, samsara (the cycle of birth and death), Consciousness, mind, bondage, impurity, and darkness—these are the synonymous names that the Wise assign to the phenomenon of the perceived world.

3.4.48: There is no form of the mind apart from the perceived world. The perceived world arises solely as a creation of the mind, and I will explain again that it is not otherwise.

3.4.49: Just as a lotus creeper exists within the seed of a lotus, so too does the entire perceived world exist within the supreme atom of the Great Consciousness (mahachit).

3.4.50: Just as light is inherent to illumination, agility to the wind, and fluidity to water, the quality of being perceived (drishyatva) is inherent to the Seer, the one who perceives.

3.4.51: Just as gold has the quality of being crafted into ornaments, water exists in the mirage of a desert river, or a wall appears in a dream-city, so too does the perception of the seen exist within the Seer.

Summary of the Teachings:

The teachings in these verses from the Yoga Vasishta, a profound philosophical text, articulate the non-dualistic perspective of Advaita Vedanta, emphasizing the Unity of the mind, Consciousness, and the perceived world. In verses 3.4.44 and 3.4.45, Sage Vasishta explains that the mind is inseparable from its conceptualizations, and the appearance of objects—whether deemed true or false—is a projection of the mind itself. This mind, in its essence, is equated with Brahm, the Cosmic Creator, suggesting that the creative power of the Universe and the individual mind are fundamentally one. This foundational idea challenges the notion of a separate external reality, positing that what we perceive as the world is a manifestation of mental activity, rooted in the Ultimate Reality of Brahm.

In verses 3.4.46 and 3.4.47, the text delves deeper into the nature of the mind, describing it as the subtle body (ativahika deha) that, over time, assumes a grosser identification with the physical body and the material world. This prolonged identification binds Consciousness to the cycle of samsara, characterized by ignorance, bondage, and impurity. The various names given to the mind—such as Ignorance, Consciousness, or darkness—highlight its role as the source of the perceived world and the root of delusion. These verses underscore the idea that the mind’s tendency to externalize and identify with the material world creates the illusion of separation, trapping the individual in the cycle of birth and death.

Verse 3.4.48 reinforces the teaching that the mind has no existence apart from the perceived world, which is its own Creation. This assertion negates the independent reality of the external world, suggesting that what we experience as reality is a mental construct. By emphasizing that the world arises from the mind, the verse invites the seeker to question the apparent solidity of external objects and recognize their transient, mind-dependent nature. This perspective aligns with the Advaitic view that the Ultimate Truth lies beyond the dualities of Seer and seen, subject and object.

Verses 3.4.49 and 3.4.50 use vivid analogies to illustrate the intrinsic relationship between Consciousness and the perceived world. The world is likened to a lotus creeper latent within a seed, existing within the “supreme atom” of Consciousness, suggesting that the entire Universe is contained within the infinite potential of Pure Awareness. Similarly, just as light, agility, and fluidity are inherent qualities of their respective elements, the quality of being perceived is inherent to the Seer. These metaphors emphasize that the world is not separate from Consciousness but is an expression of its inherent creative power, much like qualities are inseparable from their Source.

Finally, verse 3.4.51 employs further analogies—gold shaped into ornaments, water in a mirage, or a wall in a dream-city—to illustrate that the perceived world exists only within the Consciousness of the Seer. These examples highlight the illusory nature of the world, which appears real but lacks independent existence, much like objects in a dream. Collectively, these verses teach that liberation lies in Realizing the non-dual nature of Reality, where the distinction between the Seer and the seen dissolves. By understanding the mind’s role in creating the illusion of a separate world, the seeker can transcend ignorance and recognize their Unity with Brahm, the Ultimate Reality, thereby attaining freedom from the cycle of samsara.

Chapter 3.4, Verses 36–43

Yoga Vashishtha 3.4.36–43

(Mind is omnipresent, like Space, underlying all experiences, as the substratum for Perception and Thought.)

अथ प्रसङ्गमासाद्य रामो मधुरया गिरा।

उवाच मुनिशार्दूलं वसिष्ठं वदतां वरम् ॥ ३६ ॥

श्रीराम उवाच ।

भगवन्मनसो रूपं कीदृशं वद मे स्फुटम्।

यस्मात्तेनेयमखिला तन्यते लोकमञ्जरी ॥ ३७ ॥

श्रीवसिष्ठ उवाच ।

रामास्य मनसो रूपं न किंचिदपि दृश्यते।

नाममात्रादृते व्योम्नो यथा शून्यजडाकृतेः ॥ ३८ ॥

न बाह्ये नापि हृदये सद्रूपं विद्यते मनः।

सर्वत्रैव स्थितं चैतद्विद्धि राम यथा नभः ॥ ३९ ॥

इदमस्मात्समुत्पन्नं मृगतृष्णाम्बुसंनिभम्।

रूपं तु क्षणसंकल्पाद्द्वितीयेन्दुभ्रमोपमम् ॥ ४० ॥

मध्ये यदेतदर्थस्य प्रतिभानं प्रथां गतम् ।

सतो वाप्यसतो वापि तन्मनो विद्धि नेतरत् ॥ ४१ ॥

यदर्थप्रतिभानं तन्मन इत्यभिधीयते ।

अन्यन्न किंचिदप्यस्ति मनो नाम कदाचन ॥ ४२ ॥

संकल्पनं मनो विद्धि संकल्पात्तन्न भिद्यते ।

यथो द्रवत्वात्सलिलं तथा स्पन्दो यथानिलात् ॥ ४३ ॥

3.4.36: At an opportune moment in the discourse, Lord Rama, with his sweet and melodious voice, addressed the Great Sage Vasishta, the foremost among eloquent speakers.

Sriram said:

3.4.37: O revered Sage, please clearly explain to me the nature of the mind. What is its form? For it is through the mind that this entire blossoming of the world is woven and expanded.

Maharishi Vasishta said: 

3.4.38: O Rama, the form of the mind is not something that can be perceived or seen in any tangible way. It exists merely as a name, like the empty and inert nature of Space, which is known only through its designation.

3.4.39: The mind has no substantial form, either externally in the world or internally within the Heart. Yet, it is present everywhere, pervading all, just as Space exists universally. Understand this, O Rama.

3.4.40: This world, which arises from the mind, is like the illusory water seen in a mirage. The form of the mind, created through momentary thoughts or imaginations, is akin to the illusion of a second moon seen due to a visual distortion.

3.4.41: That which manifests as the Perception or appearance of meaning—whether of something Real or unreal—is what you should understand as the mind, O Rama. It is nothing other than this.

3.4.42: The Perception of objects or meanings is what is called the mind. Beyond this, there is no such thing as the mind, nor has there ever been anything called the mind.

3.4.43: Know the mind to be nothing but conceptualization or imagination. It is inseparable from thought, just as liquidity is inseparable from water or movement is inseparable from air.

Summary of the Teachings:

The verses from Yoga Vasishta 3.4.36 to 3.4.43 encapsulate a profound dialogue between Lord Rama and Sage Vasishta, focusing on the nature of the mind, a central theme in Advaita Vedanta. In this exchange, Rama, with humility and curiosity, seeks to understand the essence of the mind, recognizing its pivotal role in shaping the perception of the world. His question reflects a deep philosophical inquiry into how the mind, through its operations, weaves the fabric of Reality. This sets the stage for Vasishta’s teachings, which aim to dissolve misconceptions about the mind’s nature and reveal its True Essence, aligning with the non-dualistic perspective that the perceived world is a projection of the mind.

Vasishta’s response begins by demystifying the mind, asserting that it lacks any tangible or perceivable form. He compares the mind to Space, which is known only through its name and concept, not as a concrete entity. This teaching challenges the common assumption that the mind is a distinct, substantial thing. By emphasizing its intangible nature, Vasishta points to the mind’s elusive quality—it cannot be pinned down as an object in the external world or even as a fixed entity within the Heart. Yet, its omnipresence, like Space, suggests that it underlies all experiences, serving as the substratum for Perception and thought. This introduces the idea that the mind is not a localized entity but a pervasive function that shapes how Reality is experienced.

Further, Vasishta explains that the world, as perceived, arises from the mind in a manner akin to an illusion, such as water in a mirage or a second moon seen due to a visual error. This analogy underscores the ephemeral and illusory nature of the mind’s creations. The mind’s “form” is nothing but fleeting thoughts or sankalpa 

(conceptualization), which give rise to the appearance of the world. This teaching aligns with the Advaita view that the world is not an independent reality but a projection born of mental activity. The comparison to a mirage or a distorted perception of the moon highlights the deceptive nature of these projections, urging the seeker to look beyond appearances to the underlying truth.

Vasishta then defines the mind as the faculty of perception or the process of assigning meaning to experiences, whether those experiences correspond to something Real or unreal. This definition strips the mind of any independent existence, portraying it as a mere function of conceptualization. By stating that there is nothing called the mind apart from this act of perception, Vasishta dismantles the notion of the mind as a separate entity with inherent reality. This insight is crucial for spiritual aspirants, as it redirects attention from the mind as a thing to its role as a process, encouraging detachment from its fleeting creations and identification with the unchanging Consciousness that witnesses these mental activities.

Finally, Vasishta equates the mind with sankalpa, or the act of imagination, emphasizing its inseparability from thought, much like liquidity is inherent to water or movement to air. This teaching encapsulates the non-dual perspective that the mind is not a distinct entity but a dynamic process of conceptualization that shapes experience. By understanding the mind as mere thought, one can transcend its limitations and recognize the Ultimate Reality, which is beyond the mind’s projections. These verses collectively guide the seeker toward Self-Inquiry, urging them to see through the illusion of the mind’s creations and Realize the unchanging, Formless Consciousness that underlies all experience.

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 2.13, Verses 42–49

Yoga Vashishtha 2.13.42–49

(Mastering the mind to attain an Infinite, Blissful Union with the Self)

श्रीवसिष्ठ उवाच ।

सुखसेव्यासनस्थेन तद्विचारयता स्वयम्।

न शोच्यते पदं प्राप्य न स भूयो हि जायते ॥ ४२ ॥

तत्समस्तसुखासारसीमान्तं साधवो विदुः ।

तदनुत्तमनिष्पन्दं परमाहू रसायनम् ॥ ४३ ॥

क्षयित्वात्सर्वभावानां स्वर्गमानुष्ययोर्द्वयोः ।

सुखं नास्त्येव सलिलं मृगतृष्णास्विवैतयोः ॥ ४४ ॥

अतो मनोजयश्चिन्त्यः शमसंतोषसाधनः।

अनन्तसमसंयोगस्तस्मादानन्द आप्यते ॥ ४५ ॥

तिष्ठता गच्छता चैव पतता भ्रमता तथा।

रक्षसा दानवेनापि देवेन पुरुषेण वा ॥ ४६ ॥

मनः प्रशमनोद्भूत्तं तत्प्राप्यं परमं सुखम्।

विकासिशमपुष्पस्य विवेकोच्चतरोः फलम् ॥ ४७ ॥

व्यवहारपरेणापि कार्यवृन्दमविन्दता।

भानुनेवाम्बरस्थेन नोज्झ्यते न च वाञ्छयते ॥ ४८ ॥

मनःप्रशान्तमत्यच्छं विश्रान्तं विगतभ्रमम्।

अनीहं विगताभीष्टं नाभिवाञ्छति नोज्झति ॥ ४९ ॥

Maharishi Vashishta said:

2.13.42: By sitting comfortably and reflecting on it oneself, one reaches a State beyond sorrow and is not born again.

2.13.43: The Wise know it as the Essence of all happiness, the Supreme boundary, the Ultimate Stillness, and call it the greatest elixir.

2.13.44: Due to the impermanence of all things in both heaven and human realms, there is no true happiness, like water in a mirage.

2.13.45: Therefore, one should strive to conquer the mind, which leads to Peace and contentment, attaining endless Bliss through this union.

2.13.46: Whether standing, walking, falling, wandering, or being a demon, devil, god, or human, one should aim for mental tranquility.

2.13.47: The Supreme happiness arises from calming the mind, the fruit of the lofty tree of discernment blossoming with Peace.

2.13.48: Even while engaged in worldly duties and performing numerous tasks, one remains unattached and desireless, like the sun in the sky.

2.13.49: A tranquil, clear, rested, and delusion-free mind, free from desires and aversions, neither craves nor rejects anything.

Summary of Teachings:

The verses from Yoga Vasishta 2.13.42–2.13.49, as spoken by Sage Vasishta, emphasize the path to Realization through self-reflection and mental discipline. The teachings begin by highlighting the importance of introspective contemplation while in a state of physical and mental ease. Such practice leads to a State beyond sorrow, where one transcends the cycle of birth and death. This underscores the transformative power of Self-Inquiry, which aligns the individual with a Higher State of Consciousness, free from worldly suffering.

The text describes this State as the Essence of True Happiness, characterized by Ultimate Stillness and Purity. The Wise recognize it as the pinnacle of spiritual achievement, an "elixir" that surpasses transient pleasures. This State is not merely an absence of pain but a profound, Unchanging Bliss that arises from Realizing the impermanent nature of all worldly experiences. The verses stress that true happiness is not found in fleeting pleasures, whether in heavenly or human realms, which are likened to illusory water in a mirage.

Central to these teachings is the conquest of the mind, presented as the key to achieving peace and contentment. By mastering the mind, one attains an Infinite, Blissful Union with the Self, untainted by external circumstances. This mental discipline is universal, applicable to all beings—whether human, Divine, or demonic—and in all states of existence, such as standing, walking, or wandering. The emphasis on mental tranquility as a constant practice highlights its accessibility and relevance across diverse conditions of life.

The outcome of this mental mastery is described as the "fruit" of discernment, a state of supreme happiness marked by Inner Peace and freedom from delusion. This State allows one to engage in worldly duties without attachment, much like the sun that shines impartially without clinging to or rejecting anything. The teachings suggest that such a mind, free from desires and aversions, remains clear, rested, and undisturbed, embodying a natural detachment that neither craves nor rejects external objects.

In essence, these verses advocate a life of Inner Stillness and discernment, where the mind is tamed to transcend the illusions of temporary pleasures and pains. By cultivating a tranquil, desireless State, one achieves lasting Bliss and Realization, unaffected by the transient nature of existence. This path of mental discipline and Self-Awareness is presented as universal, practical, and attainable, offering a timeless guide to spiritual fulfillment.

Chapter 1.31, Verses 19–27

Yoga Vashishtha 1.31.19–27

(Despair and disillusionment with worldly existence)

श्रीराम उवाच ।

यथा जानासि भगवंस्तथा मोहनिवृत्तये।

ब्रूहि मे साधवो येन नूनं निर्दुःखतां गताः ॥ १९ ॥

अथवा तादृशी युक्तिर्यदि ब्रह्मन्न विद्यते।

न वक्ति मम वा कश्चिद्विद्यमानामपि स्फुटम् ॥ २० ॥

स्वयं चैव न चाप्नोमि तां विश्रान्तिमनुत्तमाम् ।

तदहं त्यक्तसर्वेहो निरहंकारतां गतः ॥ २१ ॥

न भोक्ष्ये न पिबाम्यम्बु नाहं परिदधेऽम्बरम् ।

करोमि नाहं व्यापारं स्नानदानाशनादिकम् ॥ २२ ॥

न च तिष्ठामि कार्येषु संपत्स्वापद्दशासु च ।

न किंचिदपि वाञ्छामि देहत्यागादृते मुने ॥ २३ ॥

केवलं विगताशङ्को निर्ममो गतमत्सरः।

मौन एवेह तिष्ठामि लिपिकर्मस्विवार्पितः ॥ २४ ॥

अथ क्रमेण संत्यज्य प्रश्वासोच्छ्वाससंविदः ।

संनिवेशं त्यजामीममनर्थं देहनामकम् ॥ २५ ॥

नाहमस्य न मे नान्यः शाम्याम्यस्नेहदीपवत् ।

सर्वमेव परित्यज्य त्यजामीदं कलेवरम् ॥ २६ ॥

श्रीवाल्मीकिरुवाच ।

इत्युक्तवानमलशीतकराभिरामो रामो महत्तरविचारविकासिचेताः ।

तूष्णीं बभूव पुरतो महतां घनानां केकारवं श्रमवशादिव नीलकण्ठः ॥ २७॥

Sri Rama said: 

Verse 1.31.19: "O Bhagavan, please explain to me, as you know, the means by which the virtuous have surely attained a state free from suffering, so that my delusion may be dispelled."

Verse 1.31.20: "Or, O Brahman, if such a method does not exist, or if no one clearly explains it to me even though it exists, then I am at a loss."

Verse 1.31.21: "I myself am unable to attain that Supreme tranquility. Therefore, having abandoned all desires and having become free from ego, I am in this State."

Verse 1.31.22: "I will not eat, I will not drink water, I will not wear clothes, nor will I engage in activities such as bathing, giving, or eating."

Verse 1.31.23: "I do not involve myself in tasks, whether in times of prosperity or adversity. O Sage, I desire nothing except the abandonment of this body."

Verse 1.31.24: "Free from fear, attachment, and envy, I remain here in Silence, as if dedicated to the duties of a scribe."

Verse 1.31.25: "Gradually, I will abandon the awareness of inhalation and exhalation and relinquish this meaningless thing called the body."

Verse 1.31.26: "I am not this body, nor does it belong to me, nor is there another. Like a lamp without oil, I shall subside, abandoning everything, including this body."

Sri Valmiki said:

Verse 1.31.27:  "Having spoken thus, Rama, radiant as the pure, cool rays of the moon and with a mind expanded by profound contemplation, fell silent before the assembly of great sages, like a peacock exhausted by its own cries."

Summary of the Teachings:

In these verses from the Yoga Vasishta, Sri Rama expresses a deep existential crisis, seeking liberation from delusion and suffering. He appeals to the Sage Vasishta, addressing him as Bhagavan, to reveal the path taken by the virtuous to attain a state of freedom from pain. Rama’s plea reflects a yearning for spiritual clarity and a method to transcend the confusion and dissatisfaction that plague his mind. This opening sets the stage for the teachings that follow, emphasizing the importance of guidance from a Realized Teacher to overcome ignorance and attain Peace.

Rama’s subsequent statements reveal his despair and disillusionment with worldly existence. He questions whether a clear path to Realization even exists, expressing frustration that no one has provided him with a definitive solution. This highlights a universal human experience—the struggle to find meaning and tranquility amidst life’s uncertainties. Rama’s acknowledgment that he cannot attain Supreme Tranquility on his own underscores the necessity of Wisdom and guidance, while his renunciation of ego and desires signifies the beginning of his detachment from worldly attachments.

In verses 22 to 24, Rama articulates a radical rejection of physical and social engagement. He declares his intention to abstain from basic activities like eating, drinking, or dressing, and to withdraw from all worldly responsibilities, whether in times of joy or hardship. His sole desire is to abandon the body, which he views as a source of suffering. This extreme detachment reflects a profound disillusionment with the material world and a shift toward inner contemplation. By remaining silent and free from fear, attachment, and envy, Rama embodies the qualities of a seeker striving for liberation, aligning with the yogic ideal of renouncing ego-driven actions.

The final verses (25–26) deepen Rama’s resolve to transcend the physical body and its associated limitations. He plans to let go of even the awareness of breathing, viewing the body as a meaningless construct. His assertion that he is neither the body nor its owner, and his comparison of himself to a lamp extinguishing without oil, conveys a powerful metaphor for liberation—dissolving the sense of self to merge with the Infinite. This reflects the core Advaita Vedanta principle of the Yoga Vasishta, which teaches that the identification with the body and ego is the root of suffering, and liberation lies in realizing one’s True Nature as Pure Consciousness.

The concluding verse, narrated by  the scribe Sage Valmiki, paints a vivid picture of Rama’s state after this intense discourse. His silence, likened to a peacock exhausted by its cries, symbolizes a mind that has poured out its turmoil and now rests in contemplation. The imagery of the moon’s cool rays suggests purity and clarity in Rama’s thoughts, while his profound reflection indicates a transformative inner journey. 

These verses collectively underscore the Yoga Vasishta’s central teaching: Realization is achieved through Self-Inquiry, detachment from the ego and body, and Realization of the non-dual Self, guided by the Wisdom of a Realized Teacher.

Chapter 1.31, Verses 10–18

Yoga Vashishtha 1.31.10–18

(Mind’s liberation from its afflictions is central to spiritual progress)

श्रीराम उवाच ।

अपमृष्टमलोदेति क्षालनेनामृतद्युतिः।

मनश्चन्द्रमसः केन तेन कामकलङ्कितात् ॥ १० ॥

दृष्टसंसारगतिना दृष्टादृष्टविनाशिना ।

केनेव व्यवहर्तव्यं संसारवनवीथिषु ॥ ११॥

रागद्वेषमहारोगा भोगपूगा विभूतयः ।

कथं जन्तुं न बाधन्ते संसारार्णवचारिणम् ॥ १२ ॥

कथं च धीरवर्याग्नौ पततापि न दह्यते।

पावके पारदेनेव रसेन रसशालिना ॥ १३॥

यस्मात्किल जगत्यस्मिन्व्यवहारक्रिया विना ।

न स्थितिः संभवत्यब्धौ पतितस्याजला यथा ॥ १४ ॥

रागद्वेषविनिर्मुक्ता सुखदुःखविवर्जिता ।

कृशानोर्दाहहीनेव शिखा नास्तीह सत्क्रिया ॥ १५ ॥

मनोमननशालिन्याः सत्ताया भुवनत्रये ।

क्षयो युक्तिं विना नास्ति ब्रूत तामलमुत्तमाम् ॥ १६ ॥

व्यवहारवतो युक्त्या दुःखं नायाति मे यया ।

अथवा व्यवहारस्य ब्रूत तां युक्तिमुत्तमाम् ॥ १७ ॥

तत्कथं केन वा किं वा कृतमुत्तमचेतसा।

पूर्वं येनैति विश्रामं परमं पावनं मनः ॥ १८ ॥

Sri Rama said: 

10. "Just as a gem shines with ambrosial radiance when its impurities are washed away, by what means can the mind, tainted by the blemish of desire, be purified?"

11. "Having seen the course of worldly existence and the destruction of both the seen and unseen, how should one conduct oneself in the pathways of this worldly forest?

12. "How is it that the great diseases of attachment and aversion, and the enjoyments that bring suffering, do not afflict a being navigating the ocean of worldly existence?"

13. "How does the wise one, even when falling into the fire, remain unburned, like mercury in a flame, untouched by the fire due to its inherent nature?"

14. "Since, in this world, without engaging in action, existence is not possible—like a person fallen into the ocean without water—how can one live?"

15. "Free from attachment and aversion, devoid of pleasure and pain, like a flame without heat, is there no such thing as virtuous action here?"

16. "In the three worlds, the mind, immersed in its own contemplation, cannot be subdued without proper reasoning—tell me that Supreme method clearly."

17. "By what reasoning does one who engages in worldly actions avoid suffering, or else, tell me the Supreme method for dealing with worldly conduct?"

18. "How, by what means, or through what actions performed with a noble mind, does the mind attain Supreme, Pure tranquility as it did before?"

Summary of the Teachings

In these verses from the Yoga Vasishta, Sri Rama poses profound questions to the sage Vasishta, reflecting his deep inquiry into the nature of the mind, worldly existence, and the path to Realization. The verses capture Rama’s existential concerns about how to live wisely in a world filled with impermanence, desire, and suffering. Each question builds upon the previous one, revealing a systematic exploration of spiritual practice and philosophical understanding. The overarching theme is the purification of the mind and the attainment of Inner Peace through discernment, detachment, and proper conduct in the face of worldly challenges.

The first verse (1.31.10) uses the metaphor of a gem cleansed of impurities to describe the mind’s potential for purity. Rama asks how the mind, clouded by desires, can be purified to reveal its innate clarity. This sets the stage for the subsequent verses, emphasizing that the mind’s liberation from its afflictions is central to spiritual progress. 

The question reflects the yogic understanding that desires (kama) obscure the mind’s natural luminosity, and only through specific practices or wisdom can this clarity be restored.

In verses 1.31.11 to 1.31.13, Rama grapples with the transient and destructive nature of worldly existence. He observes that everything in the world—both visible and invisible—is subject to decay, yet one must still navigate the “forest” of samsara (worldly life). He questions how one can act in the world without being consumed by attachment, aversion, or the suffering that accompanies sensory pleasures. The metaphor of a wise person remaining unburned in fire, like mercury, suggests the possibility of transcending worldly afflictions through a state of inner detachment or wisdom, which protects the individual from being “burned” by life’s challenges.

Verses 1.31.14 to 1.31.16 address the necessity of action in the world and the paradox of performing actions without being bound by their consequences. 

Rama acknowledges that action is inevitable for existence, much like water is essential for someone in an ocean. However, he seeks a way to act without being entangled in attachment, aversion, pleasure, or pain. He further inquires about the “Supreme method” to subdue the mind, which incessantly generates thoughts and desires. This reflects the Advaita Vedanta principle of performing actions selflessly, with a mind free from egoistic motives, to avoid the cycle of suffering.

Finally, verses 1.31.17 to 1.31.18 culminate in Rama’s quest for a practical and philosophical approach to achieve mental tranquility. He seeks a method or reasoning (yukti) that allows one to engage in worldly duties without incurring suffering, or alternatively, a way to transcend the need for such engagement altogether. The emphasis on a “noble mind” and “Supreme tranquility” points to the Ultimate Goal of Self-Realization, where the mind rests in its Pure, undisturbed State. These verses collectively underscore the Yoga Vasishta’s teachings on cultivating wisdom, detachment, and disciplined action to attain Realization while living in the world.

Chapter 1.30, Verses 10–19

Yoga Vashishtha 1.30.10–19

(Restless nature of the mind and its constant wandering through desires and experiences)

श्रीराम उवाच।

चेतश्चञ्चलमाभोगि भुवनान्तर्विहारि च।

न संभ्रमं जहातीदं स्वविमानमिवामराः ॥ १० ॥

अतोऽतुच्छमनायासमनुपाधि गतभ्रमम्।

किं तत्स्थितिपदं साधो यत्र शोको न विद्यते ॥ ११ ॥

सर्वारम्भसमारूढाः सुजना जनकादयः ।

व्यवहारपरा एव कथमुत्तमतां गताः ॥ १२ ॥

लग्नेनापि किलाङ्गेषु बहुधा बहुमानद ।

कथं संसारपङ्केन पुमानिह न लिप्यते ॥ १३ ॥

कां दृष्टिं समुपाश्रित्य भवन्तो वीतकल्मषाः ।

महान्तो विचरन्तीह जीवन्मुक्ता महाशयाः ॥ १४ ॥

लोभयन्तो भयायैव विषयाभोगभोगिनः।

भङ्गुराकारविभवाः कथमायान्ति भव्यताम् ॥ १५ ॥

मोहमातङ्गमृदिता कलङ्ककलितान्तरा ।

परं प्रसादमायाति शेमुषीसरसी कथम् ॥ १६ ॥

संसार एव निवहे जनो व्यवहरन्नपि ।

न बन्धं कथमाप्नोति पद्मपत्रे पयो यथा ॥ १७ ॥

आत्मवत्तृणवच्चेदं सकलं कलयञ्जनः ।

कथमुत्तमतामेति मनोमन्मथमस्पृशन् ॥ १८ ॥

कं महापुरुषं पारमुपायातं महोदधेः ।

आचारेणानुसंस्मृत्य जनो याति न दुःखिताम् ॥ १९ ॥

Sriram said:

Verse 10: "O Sage, the mind is ever restless, wandering freely across worlds, indulging in endless experiences. Yet, like the celestial beings who do not abandon their aerial chariots, it clings to its turbulence."

Verse 11: "Therefore, tell me, what is that Supreme State —free of triviality, effortlessness, devoid of delusion and all adjuncts—where sorrow cannot exist?"

Verse 12: "Great souls like King Janaka engaged fully in worldly duties and responsibilities. How did they attain the Highest State while remaining so involved?"

Verse 13: "Even when one's limbs are engaged in manifold worldly acts and held in esteem by others, how does a person remain unsullied by the mire of samsāra?"

Verse 14: "By relying on what kind of Inner Vision or discernment do great sages —liberated while still alive—move about in this world, free from impurities?"

Verse 15: "Sensory enjoyments tempt and threaten with fear, yet they are unstable and perishable. How then can one who indulges in them ever attain spiritual greatness?"

Verse 16: "The intellect, sullied by the stain of delusion and crushed by the elephant of ignorance—how does it ever become serene and luminous?"

Verse 17: "How can one live and act fully in the world, amidst all its concerns, and still avoid bondage—just as water does not cling to a lotus leaf?"

Verse 18: "How does one attain the Highest Spiritual State —regarding all things as the Self or as insignificant as grass—while remaining untouched by the mind’s passions?"

Verse 19: "By recalling the conduct and example of a Realized Being who has crossed the vast ocean of existence, how does a person avoid sorrow and suffering?"

Summary of the Teachings:

These verses reflect a series of questions posed by Śrī Rāma to Sage Vasiṣṭha, rooted in deep philosophical inquiry. Rāma observes the restless nature of the mind and its constant wandering through desires and experiences. Despite this unrest, he yearns to understand the nature of a state of peace and liberation—a condition that is utterly free from sorrow, delusion, effort, and dependency. The essential question is: what is that state of being where no grief touches the heart?

He raises the paradox of the great sages and kings like Janaka, who were fully immersed in worldly duties and yet attained spiritual perfection. Rāma wants to know how such people could remain untouched by the mire of worldly attachment while actively engaging in life. This highlights a central theme of Yoga Vāsiṣṭha—that liberation is not necessarily about renouncing external life but about renouncing inner delusion and bondage.

Rāma then turns his focus to the inner faculties: the intellect (śemuṣī), discernment, and vision. He is curious about how they transform from being clouded and deluded to attaining Purity and Serenity. He asks how the soul, surrounded by unstable pleasures and dangers, can rise to greatness without being entangled in fear or desire. This reinforces the text's core concern with inner detachment rather than external renunciation.

The analogy of the lotus leaf and water is central here: just as water touches but does not stick to the lotus leaf, so too can one live in the world and remain unbound. The ideal is not to escape life, but to live it with a Consciousness so refined and unattached that nothing clings. This aligns with the doctrine of jīvanmukti—liberation while living—which Yoga Vāsiṣṭha promotes as its Highest Goal.

Finally, Rāma seeks practical guidance by turning to the role of exemplars— Realized Beings who have reached the shore of the vast ocean of Existence. He wonders how remembering their conduct and walking in their footsteps can help others transcend sorrow. This shows the importance of the Guru, of Spiritual Remembrance, and of modeling one’s life on the Wise. It reinforces the idea that Spiritual Realization is attainable not by escaping life, but by transforming our vision within it.

Chapter 1.16, Verses 14–27

Yoga Vashishtha 1.16.14-27

(The restless mind) 

संततामर्षधूमेन चिन्ताज्वालाकुलेन च ।

वह्निनेव तृणं शुष्कं मुने दग्धोऽस्मि चेतसा ॥ १४ ॥

क्रूरेण जडतां यातस्तृष्णाभार्यानुगामिना।

शवं कौलेयकेनेव ब्रह्मन्मुक्तोऽस्मि चेतसा ॥ १५ ॥

तरङ्गतरलास्फालवृत्तिना जडरूपिणा ।

तटवृक्ष इवौघेन ब्रह्मन्नीतोऽस्मि चेतसा ॥ १६ ॥

अवान्तरनिपाताय शून्ये वा भ्रमणाय च।

तृणं चण्डानिलेनेव दूरे नीतोऽस्मि चेतसा ॥ १७ ॥

संसारजलधेरस्मान्नित्यमुत्तरणोन्मुखः ।

सेतुनेव पयःपूरो रोधितोऽस्मि कुचेतसा ॥ १८ ॥

पातालाद्गच्छता पृथ्वीं पृथ्व्याः पातालगामिना ।

कूपकाष्ठं कुदाम्नेव वेष्टितोऽस्मि कुचेतसा ॥ १९ ॥

मिथ्यैव स्फाररूपेण विचाराद्विशरारुणा।

बालो वेतालकेनेव गृहीतोऽस्मि कुचेतसा ॥ २० ॥

वह्नेरुष्णतरः शैलादपि कष्टतरक्रमः।

वज्रादपि दृढो ब्रह्मन्दुर्निग्रहमनोग्रहः ॥ २१ ॥

चेतः पतति कार्येषु विहगः स्वामिषेष्विव।

क्षणेन विरतिं याति बालः क्रीडनकादिव ॥ २२ ॥

जडप्रकृतिरालोलो विततावर्तवृत्तिमान्।

मनोऽब्धिरहितव्यालो दूरं नयति तात माम् ॥ २३ ॥

अप्यब्धिपानान्महतः सुमेरून्मूलनादपि ।

अपि वह्न्यशनात्साधो विषमश्चित्तनिग्रहः ॥ २४ ॥

चित्तं कारणमर्थानां तस्मिन्सति जगत्त्रयम् ।

तस्मिन्क्षीणे जगत्क्षीणं तच्चिकित्स्यं प्रयत्नतः ॥ २५ ॥

चित्तादिमानि सुखदुःखशतानि नूनमभ्यागतान्यगवरादिव काननानि।

तस्मिन्विवेकवशतस्तनुतां प्रयाते मन्ये मुने निपुणमेव गलन्ति तानि ॥ २६ ॥

सकलगुणजयाशा यत्र बद्धा महद्भिस्तमरिमिह विजेतुं चित्तमभ्युत्थितोऽहम् ।

विगतरतितयान्तर्नाभिनन्दामि लक्ष्मीं जडमलिनविलासां मेघलेखामिवेन्दुः ॥ २७ ॥

14 "My mind, constantly burning with the smoke of anger and the flames of anxiety, has scorched me like dry grass consumed by a raging fire, O Sage."

15 "Driven by cruel desires, my intellect has become dull. Chasing after the deceptive wife called craving, I have been reduced to a lifeless corpse, like one possessed by a ghost."

16 "With thoughts agitated like crashing waves, my dull mind drags me like a riverside tree being uprooted and swept away by a flood."

17 "My mind carries me into ruin or into emptiness, like dry grass blown far away by a fierce wind."

18 "Standing at the shore of the ocean of worldly existence, always striving to cross over, I have been restrained by my impure mind like a rising flood held back by a broken bridge."

19 "Like a bucket tied to a rope descending from the heavens into the netherworld, I have been tightly bound by my corrupt mind, drawing me downward."

20 "My deluded mind, shaped by false reasoning and shallow thinking, has seized me like a goblin snatching a helpless child."

21 "More scorching than fire, more arduous than climbing a mountain, harder than diamond—O Sage—such is the difficulty of subduing the restless mind."

22 "Like a bird hopping between morsels of food, the mind flits between activities, only to abandon them in the next moment like a child quickly tiring of his toys."

23 "With a dull and restless nature, spinning in ever-changing eddies, my mind—like a serpent without a hood—leads me far astray."

24 "More dreadful than drinking the ocean, uprooting Mount Meru, or swallowing fire is the task of restraining the mind, O noble one."

25 "The mind is the cause of all experiences. With the mind, the three worlds arise. When the mind dissolves, the worlds dissolve. Therefore, the mind must be treated with utmost care."

26 "Countless joys and sorrows arise only from the mind—like dense forests growing from a single root. When, through discernment, the mind is reduced, I believe all these vanish completely, O Sage."

27 "Aspiring to conquer the mind, the root of all attachments and the seat of all qualities, I rise up like a warrior. I no longer rejoice in the pleasures of wealth, which are nothing but the dull, dirty flashes of desire—like moonlight smeared by clouds."

Summary of the Teachings (Verses 14–27):

These verses reflect a deep and powerful lamentation about the restless and destructive nature of the uncontrolled mind. They also reveal the first sparks of determination arising within the seeker to master this unruly force.

Key insights and teachings:

1. The Mind as the Source of Suffering:

The uncontrolled mind, agitated by anger, craving, and false reasoning, leads the individual into suffering, confusion, and delusion. The analogies used—of fire, wind, flood, ghosts—highlight the mind’s power to destroy peace and stability.

2. The Mind’s Restlessness and Instability:

The mind is portrayed as fickle, childish, and turbulent—unable to remain focused or grounded. It constantly shifts attention and desires, disrupting any effort at inner stillness or clarity.

3. Subduing the Mind is the Greatest Challenge:

The text emphasizes that restraining the mind is harder than any physical or mythical feat—more difficult than drinking the ocean or uprooting Mount Meru. This metaphor elevates mental mastery as the supreme spiritual task.

4. The Mind Creates the World:

A core non-dual teaching surfaces here: the mind is the creator of the three worlds (waking, dreaming, deep sleep or the subjective worlds of experience). When the mind ceases, the world ceases. Therefore, liberation is directly linked to mind-dissolution.

5. Discernment (Viveka) as the Path:

The verses affirm that with discernment—discriminative wisdom—the mind can be reduced, and with its reduction, the dualities of pleasure and pain also fade away. This highlights the role of viveka as the sword to cut through illusion.

6. The Rising Will to Conquer the Mind:

The final verse reveals the inner resolve of the seeker. No longer interested in external wealth or worldly pleasures, the aspirant aspires to conquer the mind itself, recognizing it as the root of all bondage and suffering.

7. Renunciation of Outer Pleasures:

The seeker rejects the charms of material wealth, recognizing them as fleeting and impure, like moonlight obscured by clouds. This reflects a shift toward vairāgya—dispassion, a critical virtue on the yogic path.

These verses from Yoga Vāsiṣṭha offer a dramatic and poetic exploration of the human psyche’s inner battlefield, exposing the power of the mind both to bind and to liberate. They culminate in the Inner awakening of the seeker who realizes that true victory lies in conquering the mind—not the world.

Chapter 1.16, Verses 1-13

Yoga Vashishtha 1.16.1-13

(The ungovernable mind) 

श्रीराम उवाच ।

दोषैर्जर्जरतां याति सत्कार्यादार्यसेवनात्।

वातान्तःपिच्छलववच्चेतश्चलति चञ्चलम् ॥ १ ॥

इतश्चेतश्च सुव्यग्रं व्यर्थमेवाभिधावति।

दूराद्दूरतरं दीनं ग्रामे कौलेयको यथा ॥ २॥

न प्राप्नोति क्वचित्किंचित्प्राप्तैरपि महाधनैः ।

नान्तः संपूर्णतामेति करण्डक इवाम्बुभिः ॥ ३ ॥

नित्यमेव मुने शून्यं कदाशावागुरावृतम्।

न मनो निवृतिं याति मृगो यूथादिव च्युतः ॥ ४ ॥

तरङ्गतरलां वृत्तिं दधदालूनशीर्णताम् ।

परित्यज्य क्षणमपि हृदये याति न स्थितिम् ॥ ५ ॥

मनो मननविक्षुब्धं दिशो दश विधावति।

मन्दराहननोद्धूतं क्षीरार्णवपयो यथा ॥ ६॥

कल्लोलकलितावर्तं मायामकरमालितम्।

न निरोद्धुं समर्थोऽस्मि मनोमयमहार्णवम् ॥ ७ ॥

भोगदूर्वाङ्कुराकाङ्क्षी श्वभ्रपातमचिन्तयन् ।

मनोहरिणको ब्रह्मन्दूरं विपरिधावति ॥ ८॥

न कदाचन मे चेतः स्वामालूनविशीर्णताम् ।

त्यजत्याकुलया वृत्त्या चञ्चलत्वमिवार्णवः ॥ ९ ॥

चेतश्चञ्चलया वृत्त्या चिन्तानिचयचञ्चुरम् ।

धृतिं बध्नाति नैकत्र पञ्जरे केसरी यथा ॥ १० ॥

मनो मोहरथारूढं शरीरात्समतासुखम् ।

हरत्यपहतोद्वेगं हंसः क्षीरमिवाम्भसः ॥ ११ ॥

अनल्पकल्पनातल्पे विलीनाश्चित्तवृत्तयः ।

मुनीन्द्र न प्रबुध्यन्ते तेन तप्येऽहमाकुलः ॥ १२ ॥

क्रोडीकृतदृढग्रन्थितृष्णासूत्रे स्थितात्मना।

विहगो जालकेनेव ब्रह्मन्बद्धोऽस्मि चेतसा ॥ १३ ॥

1.16.1 Shriram said: "O Sage, the mind becomes corroded with faults despite engaging in noble deeds or associating with the virtuous. Like a feather caught in the wind, it keeps fluttering restlessly."

1.16.2 "This mind runs here and there in distraction, chasing thoughts that lead nowhere—like a destitute man wandering from village to village, only to end up more lost and miserable."

1.16.3 "Even when surrounded by immense wealth, the mind does not attain inner fullness—just as a perforated vessel cannot retain water, however much is poured into it."

1.16.4 "O Sage, the mind is ever-empty, always ensnared by desires—like a deer that, having strayed from its herd, finds no peace."

1.16.5 "Bearing fleeting and unsteady activity, the mind withers like a delicate plant in harsh winds, never finding stable rest, even for a moment."

1.16.6 "Shaken by its own thoughts, the mind dashes in all ten directions, like the turbulent churning of the ocean stirred by Mount Mandara."

1.16.7 "This ocean of mind, filled with whirlpools of thought and infested with illusory sea-monsters, overwhelms me, and I am powerless to restrain it."

1.16.8 "Longing for sensory pleasures like grass, the deer-like mind runs toward them without foreseeing the fatal drop ahead—just as a deer leaps off a cliff in pursuit of green blades."

1.16.9 "My mind never relinquishes its broken and scattered state. Like the restless ocean, it maintains its agitation with no hope of stillness."

1.16.10 "This churning mind, stirred by a crowd of worries, cannot be anchored in any one place—like a lion unable to be caged, it resists all bonds."

1.16.11 "Riding the chariot of delusion, my mind robs the body of its peace and balance—like a swan extracting only the milk from a mixture of milk and water, leaving behind confusion."

1.16.12 "In the bed of endless imagination, the mental modifications lie dissolved. O Great Sage, they do not awaken to reality—this is the root of my anguish and restlessness."

1.16.13 "Bound by the strong threads of desires that I myself have tightly embraced, my Consciousness is imprisoned—like a bird trapped in a net it has flown into."

Summary of Teachings (Verses 1.16.1–1.16.13)

These verses are a deeply introspective outpouring by Śrī Rāma, capturing the agitated and restless nature of the human mind. Through vivid metaphors, he reflects on the futility of external achievements, the illusions of pleasure, and the inescapable turbulence of thought. The central insights are:

1. Restlessness is inherent in the untrained mind, regardless of virtue, wealth, or external circumstances. Good actions and noble company alone do not subdue its agitation.

2. The mind wanders aimlessly, unable to focus, much like a vagabond or a lost deer. It fails to find peace or fulfillment in what it gains.

3. Desires never bring lasting contentment. Even when wealth or sensory pleasures are attained, the sense of inner emptiness persists.

4. The mind’s activity is compared to oceanic turbulence, stirred by its own inner churning—a direct parallel to the Samudra Manthana myth, highlighting both the intensity and the unpredictability of thoughts.

5. The mind is both deceived by illusion and the creator of that illusion. This duality leads to sorrow.

6. Imaginations (kalpanā) are shown as traps—the mental world becomes a bed where the Real Self lies asleep, disconnected from Truth.

7. The desire-driven Consciousness becomes self-imprisoned, with Rāma expressing deep anguish that he himself is the cause of his bondage.

In essence, these verses paint a vivid psychological landscape of samsāra as experienced within the mind, laying the groundwork for the teachings of vairāgya (dispassion) and Self-Inquiry that follow in the later sections of the Yoga Vāsiṣṭha. This lament is not one of despair alone—it’s the precursor to awakening, born from intense introspection and the longing for Realization.