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.

Chapter 1.2, Verses 20–31

Yoga Vashishtha 1.2.20–31

(Enquiry of Bharadwaj)

भरद्वाज उवाच।

मह्यं च भगवन्ब्रूहि कथं संसारसंकटे।

रामो व्यवहृतो ह्यस्मिन्भरतश्च महामनाः ॥ २० ॥

शत्रुघ्नो लक्ष्मणश्चापि सीता चापि यशस्विनी ।

रामानुयायिनस्ते वा मन्त्रिपुत्रा महाधियः ॥ २१ ॥

निर्दुःखितां यथैते नु प्राप्तास्तद्ब्रूहि मे स्फुटम् ।

तथैवाहं भविष्यामि ततो जनतया सह ॥ २२ ॥

वाल्मीकि उवाच।

भरद्वाजेन राजेन्द्र वदेत्युक्तोऽस्मि सादरम् ।

तदा कर्तुं विभोराज्ञामहं वक्तुं प्रवृत्तवान् ॥ २३ ॥

शृणु वत्स भरद्वाज यथापृष्टं वदामि ते।

श्रुतेन येन संमोहमलं दूरे करिष्यसि ॥ २४ ॥

तथा व्यवहर प्राज्ञ यथा व्यवहृतः सुखी ।

सर्वासंसक्तया बुद्ध्या रामो राजीवलोचनः ॥ २५ ॥

लक्ष्मणो भरतश्चैव शत्रुघ्नश्च महामनाः ।

कौसल्या च सुमित्रा च सीता दशरथस्तथा ॥ २६ ॥

कृतास्त्रश्चाऽविरोधश्च बोधपारमुपागताः ।

वसिष्ठो वामदेवश्च मन्त्रिणोऽष्टौ तथेतरे ॥ २७ ॥

कृतास्त्रश्चाऽविरोधश्च बोधपारमुपागताः ।

वसिष्ठो वामदेवश्च मन्त्रिणोऽष्टौ तथेतरे ॥ २७ ॥

धृष्टिर्जयन्तो भासश्च सत्यो विजय एव च ।

विभीषणः सुषेणश्च हनुमानिन्द्रजित्तथा ॥ २८ ॥

एतेऽष्टौ मन्त्रिणः प्रोक्ताः समनीरागचेतसः ।

जीवन्मुक्ता महात्मानो यथाप्राप्तानुवर्तिनः ॥ २९ ॥

एतैर्यथा हुतं दत्तं गृहीतमुषितं स्मृतम्।

तथा चेद्वर्तसे पुत्र मुक्त एवासि संकटात् ॥ ३० ॥

अपारसंसारसमुद्रपाती लब्ध्वा परां युक्तिमुदारसत्त्वः ।

न शोकमायाति न दैन्यमेति गतज्वरस्तिष्ठति नित्यतृप्तः ॥ ३१ ॥

Sage Bharadwaj said: "O Lord, please tell me how Rama, amidst the struggles of worldly existence, conducted himself, as did the noble Bharata." (1.2.20)

"How did Shatrughna, Lakshmana, and the illustrious Sita, along with Rama’s devoted companions and the wise sons of ministers, conduct themselves?" (1.2.21)

"Tell me clearly how they attained a state free from suffering so that I too may follow the same path along with the people." (1.2.22)

Sage Valmiki said: "O King, when Bharadwaja asked me with reverence, I was instructed by the Supreme Lord to respond, and thus I began to speak." (1.2.23)

"Listen, dear Bharadwaja, as I narrate what you have asked. By hearing this, you will completely dispel all delusion." (1.2.24)

"A wise person should conduct himself in the same way that Rama, the lotus-eyed one, did — with a mind free from all attachments, thereby attaining happiness." (1.2.25)

"The same was true for Lakshmana, Bharata, and the noble Shatrughna, as well as Queen Kausalya, Sumitra, Sita, and King Dasharatha." (1.2.26)

"All of them, being well-trained in weapons and free from conflicts, attained the Highest Realization. So did the sages Vashishta and Vamadeva, along with eight other ministers." (1.2.27)

"The eight ministers included Dhrishti, Jayanta, Bhasa, Satya, Vijaya, Vibhishana, Sushena, Hanuman, and Indrajit." (1.2.28)

" These eight ministers were free from passions, were great souls liberated while still living, and followed their destined course with equanimity." (1.2.29)

"If you conduct yourself in the same way they offered, received, remembered, and lived, O son, you shall surely be free from suffering." (1.2.30)

"One who attains Supreme Wisdom and transcends the vast ocean of worldly existence neither experiences sorrow nor falls into despair. Having overcome all afflictions, he remains eternally content." (1.2.31)

The verses from the Yoga Vashishta (1.2.20–31) emphasize the path to liberation through wisdom, detachment, and right conduct. The key teachings are:

1. Role Models in Liberation – Rama, his family, and his close associates achieved a state free from suffering by following a path of wisdom and detachment. Their lives serve as examples for seekers.

2. Detachment and Equanimity – True happiness comes from living with an unattached mind. Rama and others maintained peace by not clinging to worldly joys or sorrows.

3. Wisdom as the Key to Freedom – Hearing and understanding the truth dispels delusion and leads to a state of liberation while still living (Jivanmukti).

4. Living in Alignment with Dharma – The wise, including sages and ministers, lived righteously, engaging in worldly duties without attachment, thus attaining peace.

5. The Path to Liberation – By following the conduct of the enlightened ones—acting without attachment, accepting life with wisdom, and remaining undisturbed—one transcends suffering and attains eternal contentment.

Overall, these verses highlight how wisdom, detachment, and right conduct lead to Inner Peace and liberation from worldly struggles.

Chapter 1.2, Verses 8–19

Yoga Vashishta 1.2.8–19

(Lord Brahma's Behest)

भरद्वाज उवाच ।

भगवन्भूतभव्येश वरोऽयं मेऽद्य रोचते।

येनेयं जनता दुःखान्मुच्यते तदुदाहर ॥ ८ ॥, 

श्रीब्रह्मोवाच ।

गुरुं वाल्मीकिमत्राशु प्रार्थयस्व प्रयत्नतः।

तेनेदं यत्समारब्धं रामायणमनिन्दितम् ॥ ९ ॥

तस्मिञ्छ्रुते नरो मोहात्समग्रात्संतरिष्यति ।

सेतुनेवाम्बुधेः पारमपारगुणशालिना ॥ १० ॥

श्रीवाल्मीकिरुवाच ।

इत्युक्त्वा स भरद्वाजं परमेष्ठी मदाश्रमम् ।

अभ्यागच्छत्समं तेन भरद्वाजेन भूतकृत् ॥ ११ ॥

तूर्णं संपूजितो देवः सोऽर्घ्यपाद्यादिना मया ।

अवोचन्मां महासत्त्वः सर्वभूतहिते रतः ॥ १२ ॥

रामस्वभावकथनादस्माद्वरमुने त्वया।

नोद्वेगात्स परित्याज्य आसमाप्तेरनिन्दितात् ॥ १३ ॥ 

ग्रन्थेनानेन लोकोऽयमस्मात्संसारसंकटात् ।

समुत्तरिष्यति क्षिप्रं पोतेनेवाशु सागरात् ॥ १४ ॥

वक्तुं तदेवमेवार्थमहमागतवानयम् ।

कुरु लोकहितार्थं त्वं शास्त्रमित्युक्तवानजः ॥ १५ ॥

मम पुण्याश्रमात्तस्मात्क्षणादन्तर्द्धिमागतः ।

मुहूर्ताभ्युत्थितः प्रोच्चैस्तरङ्ग इव वारिणः ॥ १६ ॥

तस्मिन्प्रयाते भगवत्यहं विस्मयमागतः ।

पुनस्तत्र भरद्वाजमपृच्छं स्वस्थया धिया ॥ १७ ॥

किमेतद्ब्रह्मणा प्रोक्तं भरद्वाज वदाशु मे।

इत्युक्तेन पुनः प्रोक्तं भरद्वाजेन तेन मे ॥ १८ ॥

भरद्वाज उवाच ।

एतदुक्तं भगवता यथा रामायणं कुरु।

सर्वलोकहितार्थाय संसारार्णवतारकम् ॥ १९ ॥

Bharadvāja said: "O Lord of all that exists and will exist, today I wish for a boon. Please tell me that by which people can be liberated from suffering." (1.2.8)

Lord Brahmā said: " Go quickly and respectfully approach Sage Vālmīki, for he has composed the great and flawless Rāmāyaṇa." (1.2.9)

"Upon hearing it in full, a person will cross beyond delusion, just as one crosses the ocean using a bridge built by the virtuous." (1.2.10)

Sage Vālmīki said: "Having spoken thus to Bharadvāja, the Great Lord Brahmā arrived at my hermitage along with him." (1.2.11)

"Quickly, I worshipped that Divine Being with offerings of water and other respects. Then, that great soul, ever engaged in the welfare of all beings, spoke to me." (1.2.12)

"O noble Sage, you must narrate the Nature of Rāma without hesitation and should not abandon this task until it is completed." (1.2.13)

"By means of this scripture, people will quickly cross over the perilous ocean of worldly existence, just as one crosses the sea in a boat." (1.2.14)

"I have come here to instruct you on this very purpose. Therefore, for the welfare of the world, compose this scripture, said Brahmā." (1.2.15)

"From my sacred hermitage, he instantly disappeared, like a wave that rises in water for a moment and then vanishes." (1.2.16)

"When that Divine Being had departed, I was filled with wonder. Then, with a calm mind, I turned to Bharadvāja and questioned him again." (1.2.17)

"What did Lord Brahmā instruct just now, O Bharadvāja? Please tell me. Thus, questioned by me, Bharadvāja again narrated what was spoken." (1.2.18)

Bharadvāja said: "The Divine bei6ng instructed you to compose the Rāmāyaṇa for the benefit of all beings, as a means to cross the ocean of worldly Existence." (1.2.19)

This passage describes the Divine origin of the Rāmāyaṇa as instructed by Lord Brahmā to Sage Vālmīki. It highlights the power of sacred texts in helping individuals transcend suffering and reach Enlightenment. 

Chapter 1.2, Verses 1–7

Yoga Vashishta 1.2.1–7

(Eligibility criteria for seekers of Realization)

दिवि भूमौ तथाकाशे बहिरन्तश्च मे विभुः ।

यो विभात्यवभासात्मा तस्मै सर्वात्मने नमः ॥ १ ॥

वाल्मीकिरुवाच ।

अहं बद्धो विमुक्तः स्यामिति यस्यास्ति निश्चयः ।

नात्यन्तमज्ञो नोत ज्ञः सोऽस्मिञ्छास्त्रेऽधिकारवान् ॥ २ ॥

कथोपायान्विचार्यादौ मोक्षोपायानिमानथ ।

यो विचारयति प्राज्ञो न स भूयोऽभिजायते ॥ ३ ॥

अस्मिन्रामायणे रामकथोपायान्महाबलान् ।

एतांस्तु प्रथमं कृत्वा पुराहमरिमर्दन ॥ ४ ॥

शिष्यायास्मि विनीताय भरद्वाजाय धीमते ।

एकाग्रो दत्तवांस्तस्मै मणिमब्धिरिवार्थिने ॥ ५ ॥

तत एते कथोपाया भरद्वाजेन धीमता।

कस्मिंश्चिन्मेरुगहने ब्रह्मणोऽग्र उदाहृताः ॥ ६ ॥

अथास्य तुष्टो भगवान्ब्रह्मा लोकपितामहः ।

वरं पुत्र गृहाणेति तमुवाच महाशयः ॥ ७ ॥

1. "In the heavens, on the earth, in the sky, both inside and outside of me, pervades the all-pervasive Essence of Light. Salutations to that Supreme Self, which shines as the Illuminator of all."

2. Valmiki said: "One who has the firm conviction — ‘I am bound, and I seek Realization’ —Such a person, neither completely ignorant nor a complete Knower, is eligible for this scripture."

3. "A wise person, after carefully analyzing the means of Realization in the beginning, who then contemplates these paths, does not take birth again."

4. "In this Ramayana, the powerful paths related to Rama’s Wisdom were first established, by me, long ago, O destroyer of enemies!"

5. "To my humble and intelligent disciple Bharadwaja, I gave this Knowledge with one-pointed focus, just as the ocean gives a jewel to a seeker."

6. "Then, these paths of wisdom were spoken by the intelligent Bharadwaja, at the peak of  Meru mountain, as proclaimed by Brahma himself."

7. "Then, pleased with him, the blessed Brahma, the grandsire of the worlds, spoke to him and said, ‘O son, receive a boon.’"

These verses from Yoga Vashishta (1.2.1–7) set the stage for the discourse by invoking the all-pervasive Supreme Self and introducing the eligibility criteria for seekers of Realization. Valmiki explains that only those with a balanced level of knowledge — neither entirely ignorant nor fully enlightened — are fit to study this scripture. The importance of contemplating the means to Realization is emphasized, ensuring that True Wisdom prevents rebirth. Valmiki narrates how he originally composed these teachings and passed them to his disciple, Bharadwaja, with deep focus, likening it to the ocean granting a jewel to a seeker. These teachings were then further elaborated upon in a sacred location on Mount Meru, as revealed by Brahma himself. Finally, Brahma, pleased with Bharadwaja’s devotion, offers him a boon, signifying Divine approval of the Wisdom being transmitted.

Chapter 1.1, Verses 61–66

Yoga Vāsiṣṭha 1.1.61–66

(Lord Vishnu's other curses) 

Verse 1.1.61:

भृगुर्भार्यां हतां दृष्ट्वा ह्युवाच क्रोधमूर्च्छितः ।

विष्णो तवापि भार्याया वियोगो हि भविष्यति ॥ ६१ ॥

Verse 1.1.62

वृन्दया शापितो विष्णुश्छलनं यत्त्वया कृतम् ।

अतस्त्वं स्त्रीवियोगं तु वचनान्मम यास्यसि ॥ ६२ ॥

Verse 1.1.63:

भार्या हि देवदत्तस्य पयोष्णीतीरसँस्थिता ।

नृसिंहवेषधृग्विष्णुं दृष्ट्वा पञ्चत्वमागता ॥ ६३ ॥

Verse 1.1.64:

तेन शप्तो हि नृहरिर्दुःखार्तः स्त्रीवियोगतः ।

तवापि भार्यया सार्धं वियोगो हि भविष्यति ॥ ६४ ॥

Verse 1.1.65:

भृगुणैवं कुमारेण शापितो देवशर्मणा।

वृन्दया शापितो विष्णुस्तेन मानुष्यतां गतः ॥ ६५ ॥

Verse 1.1.66:

एतत्ते कथितं सर्वे शापव्याजस्य कारणम् ।

इदानीं वच्मि तत्सर्वे सावधानमतिः शृणु ॥ ६६ ॥

"Seeing his wife slain (when she tried to shelter asuras being pursued by Lord Vishnu), Bhrigu, overwhelmed with anger, said: 'Vishnu, you too shall experience the separation from your wife.'" (1.1.61)

"Vishnu was cursed by Vrinda (wife of Asura king Jalandhar) for the deceit you have committed (Lord Vishnu impersonated her Asura husband to break her pativrata vow that was protecting her husband). Therefore, by my words, you shall undergo separation from your wife." (1.1.62)

"Devadatta's wife, residing on the banks of the Payoṣṇī river, upon seeing Lord Vishnu in the fierce form of Narasiṃha, met her demise." (1.1.63)

"Thus, Narasiṃha (Vishnu), afflicted by sorrow due to the separation from his consort, was cursed. You too shall experience separation from your wife." (1.1.64)

"Thus, Vishnu was cursed by Bhrigu, the young Devadutt, and Vrinda, leading him to take human form." (1.1.65)

"Thus, I have narrated to you all the reasons behind these curses. Now, listen attentively as I tell you everything." (1.1.66)

These verses highlight the intricate narratives involving curses and their profound implications, underscoring the themes of karma and destiny even for gods in heaven, prevalent in Hindu philosophy.

End of Section–1 of Chapter–1

Chapter 1.1, Verses 52–60

Yoga Vashishtha 1.1.52–60

(The curse on Lord Vishnu)

वाल्मीकिरुवाच ।

श्रृणु राजन्प्रवक्ष्यामि रामायणमखण्डितम् ।

श्रुत्वावधार्य यत्नेन जीवन्मुक्तो भविष्यसि ॥ ५२ ॥

वसिष्ठरामसंवादं मोक्षोपायकथां शुभाम ।

ज्ञातस्वभावो राजेन्द्र वदामि श्रूयतां बुध ॥ ५३ ॥

राजोवाच ।

को रामः कीदृशः कस्य बद्धो वा मुक्त एव वा ।

एतन्मे निश्चितं ब्रूहि ज्ञानं तत्त्वविदां वर ॥ ५४ ॥

वाल्मीकिरुवाच ।

शापव्याजवशादेव राजवेषधरो हरिः।

आहृताज्ञानसंपन्नः किंचिज्ज्ञोऽसौ भवत्प्रभुः ॥ ५५ ॥

Valmiki said: "O King, listen attentively as I narrate the unbroken Ramayana (the story of Rama). By hearing and carefully contemplating it, you shall attain Jivanmukti (liberation while living). (1.1.52)"

"The dialogue between Vasishta and Rama contains the auspicious discourse on the means of liberation (moksha).

O King of rulers, having realized its true nature, I shall now speak - listen carefully, O Wise One.(1.1.53)"

The King asked:"Who is Rama? What is his nature? To whom does he belong? Is he bound or already liberated? O best among the knowers of Truth, please tell me with certainty this Knowledge of the Absolute. (1.1.54)"

Valmiki replied: "By the pretext of a curse (shāpa), Hari (Vishnu) himself has assumed the form of a king (Rama). Though appearing with acquired ignorance (ajñāna), he is actually the Supreme Lord, possessing only partial (worldly) knowledge. (1.1.55)"

These verses introduce the essence of the Yoga Vashishta, where Sage Valmiki prepares an enquirer for the profound dialogue between Rama and Vasishta, which aims to reveal the path to Self-Realization.

राजोवाच ।

चिदानन्दस्वरूपे हि रामे चैतन्यविग्रहे।

शापस्य कारणं ब्रूहि कः शप्ता चेति मे वद ॥ ५६ ॥

वाल्मीकिरुवाच ।

सनत्कुमारो निष्काम अवसद्ब्रह्मसद्मनि ।

वैकुण्ठादागतो विष्णुस्त्रैलोक्याधिपतिः प्रभुः ॥ ५७॥

ब्रह्मणा पूजितस्तत्र सल्यलोकनिवासिभिः ।

विना कुमारं तं दृष्ट्रा ह्युवाच प्रभुरीश्वरः ॥ ५८ ॥

सनत्कुमार स्तब्धोऽसि निष्कामो गर्वचेष्टया ।

अतस्त्वं भव कामार्तः शरजन्मेति नामतः ॥ ५९ ॥

तेनापि शापितो विष्णुः सर्वज्ञत्वं तवास्ति यत् ।

किंचित्कालं हि तत्त्यक्त्वा त्वमज्ञानी भविष्यसि ॥ ६० ॥

The King asked: "If Rama is of the Nature of Pure Consciousness and Bliss, if he is the embodiment of Supreme Awareness, then what was the reason for his curse? Who cursed him? Please tell me. (1.1.56)"

Valmiki replied: "Sanatkumara, who was free from desires, resided in the abode of Brahman. At that time, Vishnu, the Lord of the three worlds, came from Vaikuntha. (1.1.57)"

"Brahma and the Divine beings residing in higher realms worshipped Vishnu, but when Vishnu did not see Sanatkumara there, the Supreme Lord (Ishvara) spoke thus. (1.1.58)"

"‘Sanatkumara, you remain unmoving, detached and dispassionate, but with an air of pride. Therefore, you shall be born as one afflicted by desire,

And be known by the name Sharajanma.’ (1.1.59)"

"In return, Sanatkumara also cursed Vishnu, saying: ‘Though you are omniscient, for a brief period, you shall abandon that omniscience and experience ignorance.’ (1.1.60)"

These verses narrate the mutual curses exchanged between 

Sanatkumara and Vishnu, explaining why Vishnu 

(as Rama) assumes a human form with partial ignorance. 

This passage highlights the philosophical interplay of Divine play (Lila), karma, and the concept of Divine incarnation in the Yoga Vashishta.

Chapter 1.1, Verses 40–51

योगवशिष्ठ १.१.४०–५१

इति श्रुत्वा वचो भद्रे स राजा प्रत्यभाषत ।

राजोवाच ।

नेच्छामि देवदूताहं स्वर्गमीदृग्विधं फलम् ॥ ४० ॥

अतः परं महोग्रं च तपः कृत्वा कलेवरम्।

त्यक्ष्याम्यहमशुद्धं हि जीर्णां त्वचमिवोरगः ॥ ४१ ॥

देवदूत विमानेदं गृहीत्वा त्वं यथागतः।

तथा गच्छ महेन्द्रस्य संनिधौ त्वं नमोऽस्तु ते ॥ ४२ ॥

देवदूत उवाच ।

इत्युक्तोऽहं गतो भद्रे शक्रस्याग्रे निवेदितुम ।

यथावृत्तं निवेद्याथ महदाश्चर्यतां गतः ॥ ४३ ॥

इन्द्र उवाच ।

पुनः प्राह महेन्द्रो मां श्लक्ष्णं मधुरया गिरा ।

दूत गच्छ पुनस्तत्र तं राजानं नयाश्रमम् ॥ ४४ ॥

वाल्मीकेर्ज्ञाततत्त्वस्य स्वबोधार्थं विरागिणम् ।

संदेशं मम वाल्मीकेर्महर्षेस्त्वं निवेदय ॥ ४५ ॥

(४०) हे महानुभाव, इन वचनों को सुनकर राजा ने उत्तर दियाः "हे देवदूत! मैं अपने कर्मों के फलस्वरूप ऐसे स्वर्ग की कामना नहीं करता।"

(४१) "इसके स्थान पर मैं घोर तप करूँगा। तत्पश्चात् मैं इस अपवित्र शरीर को त्याग दूँगा, जैसे सर्प अपनी जीर्ण त्वचा को त्याग देता है।"

(४२) "हे देवदूत! इस दिव्य रथ को लेकर जिस प्रकार आये थे, उसी प्रकार लौट जाओ। देवताओं के स्वामी इन्द्र के पास जाओ। तुम्हें मेरा नमस्कार है!"

(४३) देवदूत बोलाः "हे महानुभाव, इस प्रकार कहकर मैं इन्द्र के पास गया और जो कुछ हुआ था, उसे सब कुछ बता दिया। यह सुनकर वे बड़े आश्चर्य से भर गये।"

 (४४) देवदूत ने कहा: "तब महेंद्र (इंद्र) ने मुझसे फिर से मधुर और मधुर वाणी में कहा: 'दूत, उस राजा के पास फिर से जाओ और उसे आश्रम में ले जाओ।"

(४५) "सत्य के ज्ञाता ऋषि वाल्मीकि को मेरा संदेश दो कि जो राजा आत्म-साक्षात्कार चाहता है और सांसारिक सुखों से विरक्त है, उसे परम ज्ञान प्राप्त करने के लिए उनसे मार्गदर्शन प्राप्त हो।"

इन श्लोकों में राजा द्वारा त्याग और आध्यात्मिक ज्ञान के पक्ष में स्वर्गीय सुखों को अस्वीकार करने का वर्णन किया गया है। राजा की ईमानदारी को पहचानते हुए इंद्र ने अपने दूत को राजा को उच्च ज्ञान के लिए ऋषि वाल्मीकि के पास ले जाने का निर्देश दिया।

महर्षे त्वं विनीताय राज्ञेऽस्मै वीतरागिणे ।

नस्वर्गमिच्छते तत्त्वं प्रबोधय महामुने ॥ ४६।।

तेन संसारदुःखार्तो मोक्षमेष्यति च क्रमात् ।

इत्युक्त्वा देवराजेन प्रेषितोऽहं तदन्तिके ॥ ४७।।

मयागत्य पुनस्तत्र राजा वल्मीकजन्मने।

निवेदितो महेन्द्रस्य राज्ञा मोक्षस्य साधनम् ॥४८।।

ततो वल्मीकजन्मासौ राजानं समपृच्छत ।

अनामयमतिप्रीत्या कुशलप्रश्नवार्तया ॥४९।।

राजोवाच ।

भगवन्धर्मतत्त्वज्ञ ज्ञातज्ञेय विदांवर।

कृतार्थोऽहं भवद्दृष्ट्या तदेव कुशलं मम ॥५०।।

भगवन्प्रष्टुमिच्छामि तदविघ्नेन मे वद।

संसारबन्धदुःखार्तेः कथं मुञ्चामि तद्वद ॥५१।।

(४६) "हे महामुनि! इस विनम्र और वैरागी राजा को ज्ञान दीजिए, जो स्वर्ग की नहीं, अपितु परम सत्य की खोज में है।"

(४७) "आपके उपदेशों से यह धीरे-धीरे सांसारिक जीवन के दुखों से मुक्ति प्राप्त करेगा। इस प्रकार इन्द्र की आज्ञा से मैं इस कार्य को पूरा करने के लिए यहाँ आया हूँ।"

(४८) "पहुँचकर मैंने राजा को इन्द्र का आदेश सुनाया और मोक्ष प्राप्ति के उपाय बताए।"

(४९) "इसके बाद प्रेम और करुणा से परिपूर्ण ऋषि वाल्मीकि ने स्नेहपूर्ण शब्दों में राजा का कुशलक्षेम पूछा।"

(५०) "राजा ने उत्तर दिया: 'हे पूज्य ऋषि, धर्म के सार को जानने वाले, बुद्धिमानों में श्रेष्ठ! मैं आपके दर्शन मात्र से अपने को तृप्त मानता हूँ, और यही मेरा कल्याण है।'"

(५१) "हे पूज्य! मैं आपसे कुछ पूछना चाहता हूँ। कृपया मुझे बिना किसी बाधा के बताएँ: मैं इस सांसारिक अस्तित्व में बंधन के दुख से कैसे मुक्त हो सकता हूँ?"

ये श्लोक योग वशिष्ठ की शिक्षाओं के सार को दर्शाते हैं, जहाँ नायक राजा राम को ऋषि वशिष्ठ द्वारा दिव्य हस्तक्षेप द्वारा आत्मसाक्षात्कार की ओर निर्देशित किया जा रहा है।