Chapter 2.12, Verses 1–12

Yoga Vashishtha 2.12.1–12

Chapter 2.12: True Knowledge

(Transformative power of True Knowledge)

श्रीवसिष्ठ उवाच ।

परिपूर्णमना मान्यः प्रष्टुं जानासि राघव।

वेत्सि चोक्तं च तेनाहं प्रवृत्तो वक्तुमादरात् ॥ १ ॥

रजस्तमोभ्यां रहिता शुद्धसत्त्वानुपातिनीम् ।

मतिमात्मनि संस्थाप्य ज्ञानं श्रोतुं स्थिरौ भव ॥ २ ॥

विद्यते त्वयि सर्वैव प्रच्छकस्य गुणावली।

वक्तुर्गुणाश्चैव मयि रत्नश्रीर्जलधौ यथा ॥ ३ ॥

आप्तवानसि वैराग्यं विवेकासङ्गजं सुत ।

चन्द्रकान्त इवार्द्रत्वं लग्नचन्द्रकरोत्करः ॥ ४ ॥

चिरमाशैशवादेव तवाभ्यासोऽस्ति सद्गुणैः ।

शुद्धैः शुद्धस्य दीर्घैश्च पद्मस्येवातिसंततैः ॥ ५ ॥

अतः शृणु कथां वक्ष्ये त्वमेवास्या हि भाजनम् ।

न हि चन्द्रं विना शुद्धा सविकासा कुमुद्वती ॥ ६ ॥

ये केचन समारम्भा याश्च काश्चन दृष्टयः ।

ते च ताश्च पदे दृष्टे निःशेषे यान्ति वै शमम् ॥ ७ ॥

यदि विज्ञानविश्रान्तिर्न भवेद्भव्यचेतसः।

तदस्यां संसृतौ साधुश्चिन्तामौढ्यं सहेत कः ॥ ८ ॥

परं प्राप्य विलीयन्ते सर्वा मननवृत्तयः ।

कल्पान्तार्कगणासङ्गात्कुलशैलशिला इव ॥ ९ ॥

दुःसहा राम संसारविषावेशविषूचिका ।

योगगारुडमन्त्रेण पावनेन प्रशाम्यति ॥ १० ॥

स च योगः सज्जनेन सह शास्त्रविचारणात् ।

परमार्थज्ञानमन्त्रो नूनं लभ्यत एव च ॥ ११ ॥

अवश्यमिह हि विचारे कृते सकलदुःखपरिक्षयो भवतीति मन्तव्यं नातो विचारदृष्टयोऽवहेलया द्रष्टव्याः ॥ १२ ॥

Maharishi Vasishta said: 

2.12.1: O Raghu, your mind is full, and you know how to ask meaningful questions. You also understand what is said, so I am inspired to speak with respect and eagerness.

2.12.2: Free your mind from passion (rajas) and ignorance (tamas), establish it in pure goodness (sattva), and remain steady to listen to the Knowledge of the Self.

2.12.3: You possess all the qualities of a worthy questioner, and I have the qualities of a speaker, like the ocean adorned with the splendor of gems.

2.12.4: O son, you have attained dispassion born of discrimination, like the moonstone that exudes moisture when touched by the radiant rays of the moon.

2.12.5: From childhood, you have cultivated virtuous qualities with Purity and perseverance, like the lotus sustained by its Pure, long, and continuous roots.

2.12.6: Therefore, listen to the teachings I will impart, for you are indeed a fitting recipient, just as the pure night-blooming lotus cannot blossom without the moon.

2.12.7: Whatever endeavors or perspectives exist, all of them completely subside into tranquility when the Ultimate Truth is Realized.

2.12.8: If the noble-minded do not find rest in True Knowledge, who in this world, entangled in delusion, could endure the suffering of samsara (worldly existence)?

2.12.9: Upon attaining the Supreme Truth, all mental activities dissolve, like rocks on a mountain crumbling under the intense heat of the Cosmic Fire at the end of time.

2.12.10: O Rama, the unbearable poison of worldly existence, like a fever, is calmed by the sacred mantra of yoga, which acts like the Garuda (eagle) that destroys poison.

2.12.11: This yoga, which is the Knowledge of Ultimate Truth, is certainly attained through association with the virtuous and contemplation of the scriptures.

2.12.12: It must be understood that through sincere inquiry, all suffering is eradicated; therefore, the perspectives gained through inquiry should not be disregarded or treated lightly.

Summary of the Teachings:

The verses from Yoga Vasishta 2.12.1 to 2.12.12, spoken by Sage Vasishta to Lord Rama, emphasize the importance of cultivating a pure and receptive mind to attain Spiritual Wisdom. Vasishta praises Rama for his readiness to learn, highlighting his innate qualities such as discernment, dispassion, and a virtuous disposition developed since childhood. These qualities make Rama an ideal recipient for the profound teachings of Self-Realization. The Sage encourages Rama to anchor his mind in sattva (Purity and goodness), free from the distortions of rajas (passion) and tamas (ignorance), to prepare for receiving Knowledge of the Self. This preparation is essential, as it aligns the seeker with the clarity needed to grasp the Ultimate Truth.

The teachings underscore the transformative power of True Knowledge, which dissolves all mental agitations and worldly endeavors. Vasishta explains that when the Supreme Truth is Realized, all activities of the mind cease, akin to rocks disintegrating under intense cosmic heat. This cessation of mental restlessness leads to a state of tranquility, where the seeker is liberated from the cycle of samsara—the endless suffering caused by attachment to worldly existence. The metaphor of the night-blooming lotus, which requires the moon to blossom, illustrates that the mind, like the lotus, flourishes only when illuminated by the light of Wisdom.

Vasishta compares the suffering of worldly existence to a poisonous fever, suggesting that yoga, understood as the Knowledge of Ultimate Truth, serves as a sacred remedy. This yoga is not merely physical practice but a profound spiritual discipline attained through association with the Wise and contemplation of scriptural teachings. The Sage emphasizes the importance of sincere inquiry, which acts as a tool to eradicate suffering by revealing the illusory nature of the world and guiding the seeker toward Realization.

The verses also highlight the complementary roles of the Teacher and the student in the pursuit of Wisdom. Rama’s qualities as a questioner—his curiosity, understanding, and dispassion—complement Vasishta’s role as a Teacher endowed with the ability to impart Knowledge clearly. This dynamic reflects the ideal relationship between a Guru and disciple, where the student’s readiness enables the teacher to share profound insights effectively. The teachings affirm that the path to Realization requires both the guidance of a Wise Teacher and the student’s commitment to Self-Inquiry and virtuous living.

Finally, Vasishta stresses that the perspectives gained through inquiry should not be dismissed lightly, as they are essential for overcoming the delusions of samsara. The teachings encourage a disciplined approach to spiritual growth, urging the seeker to engage in continuous reflection and association with the virtuous. By doing so, one can transcend the limitations of the mind and attain a state of lasting peace and Realization. These verses collectively serve as a call to cultivate Inner Purity, seek Wisdom through inquiry, and trust in the transformative power of True Knowledge to end suffering.

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 1.3, Verses 1–8

Yoga Vashishtha 1.3.1–8

(On True Knowledge) 

भरद्वाज उवाच ।

जीवन्मुक्तस्थितिं व्रह्मन्कृत्वा राघवमादितः ।

क्रमात्कथय मे नित्यं भविष्यामि सुखी यथा ॥ १ ॥

श्रीवाल्मीकिरुवाच ।

भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।

अपुनःस्मरणं मन्ये साधो विस्मरणं वरम् ॥ २ ॥

दृश्यात्यन्ताभावबोधं विना तन्नानुभूयते।

कदाचित्केनचिन्नाम स्वबोधोऽन्विष्यतामतः ॥ ३ ॥

स चेह संभवत्येव तदर्थमिदमाततम् ।

शास्त्रमाकर्णयसि चेत्तत्त्वमाप्स्यसि नान्यथा ॥ ४ ॥

जगद्भ्रमोऽयं दृश्योऽपि नास्त्येवेत्यनुभूयते ।

वर्णो व्योम्न इवाखेदाद्विचारेणामुनाऽनघ ॥ ५ ॥

दृश्यं नास्तीति बोधेन मनसो दृश्यमार्जनम् ।

संपन्नं चेत्तदुत्पन्ना परा निर्वाणनिर्वृतिः ॥ ६ ॥

अन्यथा शास्त्रगर्तेषु लुठतां भवतामिह ।

भवत्यकृत्रिमाज्ञानां कल्पैरपि न निर्वृतिः ॥ ७ ॥

अशेषेण परित्यागो वासनानां य उत्तमः।

मोक्षं इत्युच्यते ब्रह्मन्स एव विमलक्रमः ॥ ८ ॥

1. Bharadwaja said: "O Brahman! Kindly explain to me, step by step, how one can attain the state of a Jivanmukta (a liberated being while alive), so that I may always remain happy."

2. Sage Valmiki replied:"The illusion of this world arises like the color of the sky (which is actually colorless). Instead of remembering this illusion repeatedly, it is better to completely forget it, O noble one!"

3. "Without the Realization of the absolute nonexistence of the perceived world, True Knowledge cannot arise. 

Therefore, one must diligently seek Self-Knowledge."

4. "This Supreme Knowledge can indeed be attained in this very life. This is why these scriptures have been taught. If you listen to them attentively, you will Realize the Truth; otherwise, it will not be possible."

5. "Through deep contemplation, one Realizes that even though the world appears to exist, it does not truly exist — just as color appears in the sky but is not Real."

6. "By firmly understanding that the perceived world does not exist, the mind becomes free of its perceptions. When this purification of the mind is accomplished, Supreme Realization and perfect Peace are attained."

7. "Otherwise, if one remains entangled in the pits of scriptural interpretations without Direct Realization, Realization will never come — even after countless ages."

8. "The highest renunciation is the complete abandonment of all mental impressions (vasanas). O Brahman! This alone is called Moksha, and this alone is the Supreme Pure State."

These verses emphasize that Realization (Jivanmukti) is achieved by Realizing the illusory nature of the world and seeking Self-Knowledge. The illusion of the world is compared to the false appearance of color in the sky. True Realization arises only through deep meditation, not merely by intellectual understanding of scriptures. Renouncing all mental impressions (vasanas) leads to ultimate freedom. The path to liberation requires inner purification, and those who remain lost in theoretical knowledge without direct experience will never attain True Peace.