Chapter 1.6.39–54

Yoga Vashishtha 1.6.39–54

(Dasharatha addresses Maharishi Vishvamitra)

दशरथ उवाच।

यथाऽमृतस्य संप्राप्तिर्यथा वर्षमवर्षके ।

यथान्धस्येक्षणप्राप्तिर्भवदागमनं तथा ॥ ३९ ॥

यथेष्टदारसंपर्कात्पुत्रजन्माऽप्रजावतः ।

स्वप्नदृष्टार्थलाभश्च भवदागमनं तथा ॥ ४० ॥

यथेप्सितेन संयोग इष्टस्यागमनं यथा ।

प्रणष्टस्य यथा लाभो भवदागमनं तथा ॥ ४१ ॥

यथा हर्षो नभोगत्या मृतस्य पुनरागमात्।

तथा त्वदागमाद्ब्रह्मन्स्वागतं ते महामुने ॥ ४२ ॥

ब्रह्मलोकनिवासो हि कस्य न प्रीतिमावहेत् ।

मुने तवागमस्तद्वत्सत्यमेव ब्रवीमि ते ॥ ४३ ॥

कश्च ते परमः कामः किं च ते करवाण्यहम् ।

पात्रभूतोऽसि मे विप्र प्राप्तः परमधार्मिकः ॥ ४४ ॥

पूर्वं राजर्षिशब्देन तपसा द्योतितप्रभः।

ब्रह्मर्षित्वमनुप्राप्तः पूज्योऽसि भगवन्मया ॥ ४५ ॥

गङ्गाजलाभिषेकेण यथा प्रीतिर्भवेन्मम।

तथा त्वद्दर्शनात्प्रीतिरन्तः शीतयतीव माम् ॥ ४६ ॥

विगतेच्छाभयक्रोधो वीतरागो निरामयः।

इदमत्यद्भुतं ब्रह्मन्यद्भवान्मामुपागतः ॥ ४७ ॥

शुभक्षेत्रगतं चाहमात्मानमपकल्मषम्।

चन्द्रबिम्ब इवोन्मग्नं वेदवेद्यविदांवर ॥ ४८ ॥

साक्षादिव ब्रह्मणो मे तवाभ्यागमनं मतम् ।

पूतोऽस्म्यनुगृहीतश्च तवाभ्यागमनान्मुने ॥ ४९ ॥

त्वदागमनपुण्येन साधो यदनुरञ्जितम् ।

अद्य मे सफलं जन्म जीवितं तत्सुजीवितम् ॥ ५० ॥

त्वामिहाभ्यागतं दृष्ट्वा प्रतिपूज्य प्रणम्य च ।

आत्मन्येव नमाम्यन्तर्दृष्ट्वेन्दुं जलधिर्यथा ॥ ५१ ॥

यत्कार्यं येन वार्थेन प्राप्तोऽसि मुनिपुङ्गव ।

कृतमित्येव तद्विद्धि मान्योऽसीति सदा मम ॥ ५२ ॥

स्वकार्ये न विमर्शं त्वं कर्तुमर्हसि कौशिक ।

भगवन्नास्त्यदेयं मे त्वयि यत्प्रतिपद्यते ॥ ५३ ॥

39. Dashrath said: "Just as obtaining nectar, rainfall in a drought-stricken land, or the sight for a blind person brings immense joy, so is your arrival here."

40. "Just as a child is born to one who was previously childless after uniting with his desired wife, or as one finds in waking life what was seen in a dream, so is your arrival."

41. "Just as one rejoices upon meeting a longed-for beloved, or recovering what was once lost, so is your arrival."

42. "Just as there is boundless joy when someone ascends to the heavens or when a dead loved one returns to life, so is my happiness at your arrival, O revered sage. Welcome!"

43. "Who would not find joy in residing in Brahmaloka? O Sage, your arrival brings the same delight. I speak the truth."

44. "What is your supreme desire? What can I do for you? You are a worthy guest, a noble Brahmin, and have come here embodying the highest righteousness."

45. "Previously, you were glorified as a royal Sage, radiant with the light of austerities. Now, you have attained the status of a Brahmarshi and are deserving of my highest reverence."

46. "Just as I feel great joy when purified by the sacred waters of the Ganga, so does my heart feel soothed and delighted upon seeing you."

47. "You are beyond desires, fear, and anger; you are detached and free from afflictions. O Brahman, it is truly a wondrous event that you have arrived before me."

48. "Having come into this auspicious place, I feel purified, like the reflection of the moon emerging in a clear lake, O best among those who know the Vedas."

49. "Your arrival, O sage, feels as if Brahma itself has manifested before me. I am blessed and honored by your presence."

50. "By the merit of your arrival, my life has become fruitful. Today, my birth has found meaning, and my life is truly well-lived."

51. "Seeing you here, welcoming you, and bowing to you, I feel as if I am bowing to my own Self — just as the ocean bows upon seeing the moon reflected in its waters."

52. "Whatever purpose has brought you here, O foremost of Sages, consider it already accomplished. You are always honored in my heart."

53. "O Kaushika, you should not hesitate to ask for what you desire. O revered one, there is nothing that I cannot offer you, for everything I have is yours."

Summary of Teachings:

These verses express the deep reverence and joy felt at the arrival of a great Sage. The speaker, welcomes the Sage with profound admiration, comparing his presence to rare and miraculous events — such as the return of the dead, the acquisition of nectar, or the meeting with a long-lost beloved.

The passage highlights several key spiritual values:

1. Honor and Hospitality – 

The host extends the highest form of respect and offers everything without reservation, showing the ideal way to receive a guest, especially a Sage.

2. Recognition of Spiritual Greatness – 

The guest is identified as a Brahmarshi, a Seer of the highest order, demonstrating the importance of acknowledging spiritual evolution.

3. The Transcendence of the Sage – 

The Sage is described as free from desires, fears, and worldly afflictions, embodying the ideal state of Spiritual Realization.

4. The Unity of the Self and the Divine – 

The host acknowledges that seeing and honoring the Sage is equivalent to bowing to his own True Self, reflecting the Advaitic understanding that the Self and Brahm are One.

5. The Sacredness of True Association – 

The presence of the Sage is seen as purifying and uplifting, emphasizing the transformative power of the company of the enlightened.

6. The Attainment of Life’s Purpose – 

The speaker sees the Sage’s arrival as a sign that his own life has found meaning, implying that true fulfillment comes from spiritual association and selfless service.

Overall, these verses underscore the deep reverence for enlightened Beings and highlight how their presence bestows spiritual blessings. The passage teaches that honoring wisdom, detachment, and righteousness leads to a life of true fulfillment and purpose.

Chapter 1.6~29

Yoga Vashishtha Chapter 1.6~29

(The coming of Maharishi Vishwamitra)

एतस्मिन्नेव काले तु विश्वामित्र इति श्रुतः ।

महर्षिरभ्यगाद्द्रष्टुं तमयोध्यानराधिपम् ॥ ३ ॥

तस्य यज्ञोऽथ रक्षोभिस्तथा विलुलुपे किल ।

मायावीर्यबलोन्मत्तैर्धर्मकार्यस्य धीमतः ॥ ४ ॥

रक्षार्थं तस्य यज्ञस्य द्रष्टुमैच्छत्स पार्थिवम् ।

नहि शक्नोत्यविघ्नेन समाप्तुं स मुनिः क्रतुम् ॥ ५ ॥

ततस्तेषां विनाशार्थमुद्यतस्तपसां निथिः।

विश्वामित्रो महातेजा अयोध्यामभ्यगात्पुरीम् ॥ ६ ॥

स राज्ञो दर्शनाकाङ्क्षी द्वाराध्यक्षानुवाच ह ।

शीघ्रमाख्यात मां प्राप्तं कौशिकं गाधिनः सुतम् ॥ ७ ॥

तस्य तद्वचनं श्रुत्वा द्वास्था राजगृहं ययुः।

संभ्रान्तमनसः सर्वे तेन वाक्येन चोदिताः ॥ ८ ॥

दशरथ उवाच ।

अशङ्कितोपनीतेन भास्वता दर्शनेन ते।

साधो स्वनुगृहीताः स्मो रविणेवाम्बुजाकराः ॥ २७ ॥

यदनादि यदक्षुण्णं यदपायविवर्जितम्।

तदानन्दसुखं प्राप्तं मया त्वद्दर्शनान्मुने ॥ २८ ॥

अद्य वर्तामहे नूनं धन्यानां धुरि धर्मतः।

भवदागमनस्येमे यद्वयं लक्ष्यमागताः ॥ २९ ॥

3. At that very moment, the great sage, known as Vishwamitra, arrived to meet the ruler of Ayodhya.

4. His sacrificial ritual had been disrupted by powerful and illusion-wielding demons, who, intoxicated by their might, had interfered with the sacred act of the wise sage.

5. Desiring protection for his sacrifice, the sage sought the presence of the king, for he was unable to complete his ritual without interruptions.

6. Determined to destroy those obstructing forces, the radiant ascetic, Vishwamitra, the treasure house of penance, arrived at the city of Ayodhya.

7. Wishing to have an audience with the king, he addressed the guards at the royal gate and said, "Go quickly and inform him that Kaushika, the son of Gadhi, has arrived."

8. Hearing these words, the gatekeepers, overwhelmed by a sense of urgency, hastily proceeded toward the royal palace, carrying his message with great concern.

27. King Dasharatha said: "O Sage! Your sudden and radiant arrival has graced us. Just as the sun nourishes a lotus pond, so too are we blessed by your presence."

28. "That which is beginningless, unchanging, and free from decay—such bliss and happiness have been attained by me through the sight of you, O Sage."

29. "Surely, today we dwell at the pinnacle of righteousness, for your arrival marks us as fortunate ones in this world."

Summary of Teachings from These Verses:

These verses from the Yoga Vashishta illustrate an episode where the great sage Vishwamitra approaches King Dasharatha, seeking assistance against demonic forces disrupting his sacrificial rites. The passage presents profound insights into duty, divine grace, and the transformative power of a sage's presence.

1. The Role of a King as a Protector: 

Vishwamitra’s approach to Dasharatha emphasizes the king’s duty as a guardian of righteousness (dharma). A monarch’s role extends beyond governance to the protection of spiritual endeavors. This reflects the ancient Vedic principle that kingship is not just a political institution but a sacred trust ensuring the unhindered pursuit of righteousness.

2. Obstacles in the Path of Dharma: 

The demons, symbolizing forces of illusion and obstruction, represent the ever-present resistance against noble efforts. Even great sages encounter hurdles in their spiritual undertakings, reinforcing the idea that perseverance and external support are sometimes necessary.

3. The Power of a Sage’s Presence: 

Dasharatha’s words reflect the Vedic belief that the darshan (sight) of an enlightened being bestows immense spiritual benefit. He equates Vishwamitra’s arrival with the nourishing radiance of the sun upon lotus flowers, signifying the transformative and purifying presence of a realized sage.

4. Attainment of Bliss through Wisdom: 

Dasharatha acknowledges that true, eternal bliss (ānanda)—which is beyond time and destruction—arises from contact with enlightened beings. This highlights the Vedantic notion that spiritual wisdom, rather than material achievements, leads to lasting happiness.

5. Recognizing Divine Favor:

Dasharatha perceives Vishwamitra’s arrival as a sign of divine grace and considers himself blessed. This conveys the idea that an individual’s spiritual merit is often reflected in the kind of company they attract, emphasizing the importance of association with the wise (satsang).

Overall, these verses intertwine duty, devotion, and wisdom, teaching that spiritual seekers, rulers, and householders alike must recognize and uphold righteousness while understanding the deeper metaphysical truths that sustain the Universe.

Chapter 1.5, Verses 1–15

Yoga Vashishtha 1.5.1–15

(Prince Ram is dejected) 

श्रीवाल्मीकिरुवाच ।

अथोनषोडशे वर्षे वर्तमाने रघूद्वहे ।

रामानुयायिनि तथा शत्रुघ्ने लक्ष्मणेऽपि च ॥ १ ॥

भरते संस्थिते नित्यं मातामहगृहे सुखम्।

पालयत्यवनिं राज्ञि यथावदखिलाभिमाम् ॥ २ ॥

जन्यत्रार्थं च पुत्राणां प्रत्यहं सह मन्त्रिभिः।

कृतमन्त्रे महाप्राज्ञे तज्ज्ञे दशरथे नृपे ॥ ३ ॥

कृतायां तीर्थयात्रायां रामो निजगृहे स्थितः ।

जगामानुदिनं कार्श्यं शरदीवामलं सरः ॥ ४ ॥

कुमारस्य विशालाक्षं पाण्डुतां मुखमाददे।

पाकफुल्लदलं शुक्लं सालिमालमिवाम्बुजम् ॥ ५ ॥

कपोलतलसंलीनपाणिः पद्मासनस्थितः।

चिन्तापरवशस्तूष्णीमव्यापारो बभूव ह ॥ ६ ॥

कृशाङ्गश्चिन्तया युक्तः खेदी परमदुर्मनाः ।

नोवाच कस्यचित्किंचिल्लिपिकर्मार्पितोपमः ॥ ७॥

खेदात्परिजनेनासौ प्रार्थ्यमानः पुनः पुनः।

चकाराह्निकमाचारं परिम्लानमुखाम्बुजः ॥ ८ ॥

एवंगुणविशिष्टं तं रामं गुणगणाकरम्।

आलोक्य भ्रातरावस्य तामेवाययतुर्दशाम् ॥ ९ ॥

तथा तेषु तनूजेषु खेदवत्सु कृशेषु च ।

सपत्नीको महीपालश्चिन्ताविवशतां ययौ ॥ १० ॥

का ते पुत्र घना चिन्तेत्येवं रामं पुनः पुनः।

अपृच्छत्स्निग्धया वाचा नैवाकथयदस्य सः ॥ ११ ॥

न किंचित्तात मे दुःखमित्युक्त्वा पितुरङ्कगः ।

रामो राजीवपत्राक्षस्तूष्णीमेव स्म तिष्ठति ॥ १२ ॥

ततो दशरथो राजा रामः किं खेदवानिति।

अपृच्छत्सर्वकार्यज्ञं वसिष्ठं वदतां वरम् ॥ १३ ॥

वशिष्ठ उवाच।

इत्युक्तश्चिन्तयित्वा स वसिष्ठमुनिना नृपः ।

अस्त्यत्र कारणं श्रीमन्मा राजन्दुःखमस्तु ते ॥ १४ ॥

कोपं विषादकलनां विततं च हर्षं नाल्पेन कारणवशेन वहन्ति सन्तः ।

सर्गेण संहृतिजवेन विना जगत्यां भूतानि भूप न महान्ति विकारवन्ति ॥ १५ ॥

1. Sage Valmiki said: When the scion of the Raghu dynasty, Rama, reached his sixteenth year, he was accompanied by his brothers, Shatrughna and Lakshmana.

2. Bharata, meanwhile, was happily residing in his maternal grandfather’s home, while King Dasharatha ruled the kingdom with due diligence and care.

3. The wise King Dasharatha, who was well-versed in statecraft, governed his sons' affairs daily with the counsel of his ministers.

4. After completing a pilgrimage, Rama remained in his residence, but day by day, he became more emaciated, like a clear lake shrinking in the autumn season.

5. The large-eyed prince’s face became pale, resembling a white lotus whose petals had fully blossomed.

6. Sitting motionless in a lotus posture, he rested his cheek upon his hand, deeply absorbed in thought, and engaged in no outward activity.

7. Worn thin by constant contemplation, he grew melancholy and withdrawn, resembling an artisan too absorbed in his work to interact with anyone.

8. Though repeatedly entreated by his attendants, he performed his daily routines listlessly, his face weary and joyless.

9. Seeing Rama, who was a repository of virtues, in such a state, his brothers too began to experience the same distress.

10. Witnessing his sons growing pale and weak from sorrow, the king, accompanied by his queens, fell into deep worry.

11. With a voice full of affection, he repeatedly asked, “My son, what troubles you so deeply?” Yet Rama gave no reply.

12. He simply responded, “Father, I have no sorrow,” and sat silently upon his father’s lap, his eyes resembling the petals of a lotus.

13. King Dasharatha, distressed, then turned to the revered sage Vasistha, the foremost of orators and knower of all duties, asking him why Rama was so sorrowful.

14. Sage Vasistha, after contemplating for a moment, replied, “O illustrious king, do not grieve. There is indeed a cause for this.”

15. “Great souls do not experience deep sorrow, anger, or intense joy due to trivial causes. In this world, profound transformations do not occur without fundamental forces such as creation and dissolution.”

Summary of Teachings in These Verses:

These verses from the Yoga Vashishta depict Rama’s early spiritual crisis. At the age of sixteen, despite living in comfort and prosperity, he begins to experience deep existential contemplation, leading to physical and emotional withdrawal. His father, King Dasharatha, deeply concerned, seeks guidance from Sage Vasistha. The sage reassures him that profound disturbances in great individuals are not caused by minor reasons but arise from deep-rooted spiritual or existential causes.

The verses highlight several key teachings:

1. The Nature of Existential Inquiry: 

Even amidst a life of luxury, Rama’s soul yearns for deeper understanding, demonstrating that true fulfillment does not come from material abundance but from inner realization.

2. The Significance of a Guru: King Dasharatha turns to Sage Vasistha for insight, emphasizing that wise counsel is essential in times of inner turmoil.

3. The Unshakable Mind of the Wise: Vasistha’s remark on the unshaken nature of great souls suggests that true transformation in life is not random but rooted in significant, underlying causes.

4. Early Signs of Dispassion: Rama's detachment from worldly pleasures foreshadows his deeper inquiry into the nature of existence, a fundamental theme of the Yoga Vashishta.

This passage marks the beginning of Rama’s philosophical journey, laying the foundation for the dialogue that follows, where he will express his doubts about the nature of life, suffering, and liberation.

End of Chapter 1.5

Chapter 1.4, Verses 1–12

Yoga Vashishtha 1.4.1–12

(Ram returns from Pilgrimage)

श्रीवाल्मीकिरुवाच ।

रामः पुष्पाञ्जलिव्रातैर्विकीर्णः पुरवासिभिः ।

प्रविवेश गृहं श्रीमाञ्जयन्तो विष्टपं यथा ॥ १ ॥

प्रणनामाथ पितरं वसिष्ठं भ्रातृबान्धवान् ।

ब्राह्मणान्कुलवृद्धांश्च राघवः प्रथमागतः ॥ २ ॥

सुहृद्भिर्भ्रातृभिश्चैव पित्रा द्विजगणेन च ।

मुहुरालिङ्गिताचारो राघवो न ममौ मुदा ॥ ३ ॥

तस्मिन्गृहे दाशरथेः प्रियप्रकथनैर्मिथः ।

जुघूर्णुर्मधुरैराशा मृदुवंशस्तनैरिव ॥ ४ ॥

बभूवाथ दिनान्यष्टौ रामागमन उत्सवः ।

सुखं मत्तजनोन्मुक्तकलकोलाहलाकुलः ॥ ५ ॥

उवास स सुखं गेहे ततः प्रभृति राघवः ।

वर्णयन्विविधाकारान्देशाचारानितस्ततः ॥ ६ ॥

प्रातरुत्थाय रामोऽसौ कृत्वा संध्यां यथाविधि ।

सभासंस्थं ददर्शेन्द्रसमं स्वपितरं तथा ॥ ७ ॥

कथाभिः सुविचित्राभिः स वसिष्ठादिभिः सह ।

स्थित्वा दिनचतुर्भागं ज्ञानगर्भाभिरादृतः ॥ ८ ॥

जगाम पित्रानुज्ञातो महत्या सेनयावृतः ।

वराहमहिषाकीर्णं वनमाखेटकेच्छया ॥ ९ ॥

तत आगत्य सदने कृत्वा स्नानादिकं क्रमम् ।

समित्रबान्धवो भुक्त्वा निनाय ससुहृन्निशाम् ॥ १० ॥

एवंप्रायदिनाचारो भ्रातृभ्यां सह राघवः ।

आगत्य तीर्थयात्रायाः समुवास पितुर्गृहे ॥ ११ ॥

नृपतिसंव्यवहारमनोज्ञया सुजनचेतसि चन्द्रिकयानया ।

परिनिनाय दिनानि स चेष्टया स्तुतसुधारसपेशलयाऽनघ ॥ १२ ॥

1. Maharshi Valmiki said: Rama, showered with floral offerings by the citizens, entered his home, shining like the victorious Indra entering his celestial abode.

2. Upon arrival, the noble Raghava first paid his respects to his father, Sage Vasishta, his brothers, relatives, the Brahmins, and the elders of his lineage.

3. Rama, who was well-versed in proper conduct, was repeatedly embraced by his well-wishers, brothers, father, and the group of Brahmins, yet he remained composed in his joy.

4. In the house of Dasharatha, the delightful conversations between Rama and his kin resonated in all directions, as melodious as the soft tunes from a gentle flute.

5. For eight days, the grand festival of Rama’s return continued, filling the city with joy, where the people, intoxicated with happiness, engaged in cheerful celebrations.

6. Thereafter, Rama resided happily in his home, narrating the diverse customs and traditions of different regions that he had observed during his travels.

7. Rising early in the morning, Rama performed his daily prayers and then proceeded to the royal assembly, where he saw his father seated, resembling the king of gods, Indra.

8. Engaging in captivating discussions with Sage Vasishta and other wise men, Rama spent a quarter of the day absorbed in discourses filled with deep knowledge.

9. With his father’s permission and accompanied by a grand army, Rama ventured into the forests, teeming with wild boars and buffaloes, seeking pleasure in hunting.

10. Returning to his residence, he followed the customary routine of bathing and other rituals. Then, in the company of his friends and relatives, he partook of his meal and spent the evening delighting in their companionship.

11. In this manner, Rama spent his days with his brothers, following a similar routine, residing in his father’s home after returning from his pilgrimage.

12. O Bharadwaja the sinless one! With his conduct becoming a prince, Rama passed his days with delight among the good men that surrounded him, in the manner that moon gladdens mankind with its soothing ambrosial beams.

Summary of Teachings

These verses from the Yoga Vashishta depict Rama’s return home after his travels and highlight his exemplary character. Rama’s humility and respect for elders, sages, and his kin reflect his deep-rooted dharma. His composed demeanor, despite receiving immense love and admiration, illustrates his mastery over emotions.

The grand celebration of his homecoming emphasizes the significance of joy shared with loved ones. Rama’s daily routine, including prayers, intellectual discussions, and physical activities like hunting, underscores the balanced life of a noble prince — one that harmonizes spiritual discipline, wisdom, duty, and recreation.

Through these verses, the text subtly introduces the concept of Self-Awareness and detachment. Despite engaging in worldly affairs, Rama remains internally balanced. His interactions with Sages and participation in philosophical discussions hint at his inquisitive mind, which later seeks deeper understanding, leading to the profound teachings of the Yoga Vashishta.

End of Chapter 1, Section 4

Chapter 1.3, Verses 32–42

Yoga Vashishtha 1.3.32–42

(Prince Rama's Pilgrimage)

नदीतीराणि पुण्यानि वनान्यायतनानि च।

जङ्गलानि जनान्तेषु तटान्यब्धिमहीभृताम् ॥ ३२ ॥

मन्दाकिनीमिन्दुनिभां कालिन्दीं चोत्पलामलाम् ।

सरस्वतीं शतद्रूं च चन्द्रभागामिरावतीम् ॥ ३३ ॥

वेणीं च कृष्णवेणीं च निर्विन्ध्यां सरयूं तथा ।

चर्मण्वतीं वितस्तां च विपाशां बाहुदामपि ॥ ३४ ॥

प्रयागं नैमिषं चैव धर्मारण्यं गयां तथा।

वाराणसीं श्रीगिरिं च केदारं पुष्करं तथा ॥ ३५ ॥

मानसं च क्रमसरस्तथैवोत्तरमानसम्।

वडवावदनं चैव तीर्थवृन्दं स सादरम् ॥ ३६ ॥

अग्नितीर्थं महातीर्थमिन्द्रद्युम्नसरस्तथा ।

सरांसि सरितश्चैव तथा नदह्रदावलीम् ॥ ३७ ॥

स्वामिनं कार्तिकेयं च शालग्रामं हरिं तथा ।

स्थानानि च चतुःषष्टिं हरेरथ हरस्य च ॥ ३८ ॥

नानाश्चर्यविचित्राणि चतुरब्धितटानि च।

विन्ध्यमन्दरकुञ्जांश्च कुलशैलस्थलानि च ॥ ३९ ॥

राजर्षीणां च महतां ब्रह्मर्षीणां तथैव च ।

देवानां ब्राह्मणानां चे पावनानाश्रमाञ्छुभान् ॥ ४० ॥

भूयोभूयः स बभ्राम भ्रातृभ्यां सह मानदः।

चतुर्ष्वपि दिगन्तेषु सर्वानेव महीतटान् ॥ ४१ ॥

अमरकिन्नरमानवमानितः समवलोक्य महीमखिलामिमाम् ।

उपययौ स्वगृहं रघुनन्दनो विहृतदिक् शिवलोकमिवेश्वरः ॥ ४२ ॥

32. He visited the sacred riverbanks, forests, and holy shrines, as well as the wilderness regions and the shores of the vast oceans and towering mountains.

33. He traveled to the celestial Mandakini River, which shines like the moon, to the Kalindi River with its pristine blue waters, and to the holy Saraswati, Shatadru, Chandrabhaga, and Iravati rivers.

34. He also visited the Veni and Krishna-Veni rivers, the Nirvindhya, and the sacred Sarayu, along with the Charmaṇvati, Vitasta, Vipasha, and many other rivers.

35. His journey led him to the sacred sites of Prayaga and Naimisha, to the holy forest of Dharma, and to the revered lands of Gaya, Varanasi, Shri Giri, Kedara, and Pushkara.

36. He visited the Manasa and Kramasara lakes, as well as the great northern Manasa lake. He also revered the fiery subterranean regions and the numerous sacred pilgrimage sites with devotion.

37. He paid homage at Agni Tirtha and Mahatirtha, visited the sacred Indradyumna Lake, and observed the numerous lakes, rivers, and vast collections of sacred water bodies.

38. He bowed to Lord Kartikeya's shrine, worshipped the sacred Shaligram, and revered Lord Hari. He also visited the sixty-four Divine abodes of both Lord Vishnu and Lord Shiva.

39. He witnessed many wondrous and mystical sites along the shores of the four great oceans. He traveled through the Vindhya and Mandara mountain groves and to the sacred regions of the Kulachala mountains.

40. He visited the holy hermitages of great Rajarshis and Brahmarshis, as well as the sacred ashrams of gods and Brahmins, which purified all who entered them.

41. The noble prince continued his journey across all four directions, traversing every region of the earth, accompanied by his brothers.

42. Honored by gods, celestial beings, and humans alike, he observed the entire world in all its splendor. Having traveled across all directions, the son of the Raghu finally returned home, much like Shiva returning to his Divine abode after witnessing the Universe.

Summary of Teachings in These Verses:

These verses describe an extensive pilgrimage undertaken by the noble prince, a journey through various sacred places, rivers, mountains, and revered ashrams. The narrative emphasizes:

1. The Importance of Pilgrimage: 

The journey across holy sites, rivers, and shrines highlights the significance of visiting spiritually potent places to purify the mind and soul. It reflects the ancient Indian tradition of pilgrimage as a means of attaining wisdom and spiritual upliftment.

2. Sacred Geography: 

The verses list many rivers, mountains, and tirthas (holy places) recognized in Hindu tradition. This indicates a deep reverence for Nature, where Divine presence is believed to manifest in sacred landscapes.

3. The Association with Righteousness (Dharma): 

By visiting these places, the prince demonstrates a commitment to dharma, recognizing the value of spiritual discipline, Devotion, and reverence for Sages and Divine Beings.

4. The Journey as Inner Transformation: 

The prince's travels symbolize an internal journey of Self-discovery, where the physical act of visiting these places parallels the inner pilgrimage toward Wisdom and Enlightenment.

5. Divine Recognition: 

The last verse compares the prince’s return to Shiva returning to his celestial abode. This suggests that, having seen the vast world, the prince has gained a profound understanding of life, akin to the Divine perspective of a Realized Sage or deity.

These verses, therefore, serve as both a geographical account and a metaphorical lesson on the path to enlightenment through experience, observation, and Devotion.

End of Chapter 1, Section 3

Chapter 1.3, Verses 17–31

Yoga Vashishtha 1.3.17–31

(Prince Ram's pilgrimage wish)

महर्षि वाल्मीकि उवाच।

भरद्वाज महाबुद्धे रामक्रममिमं शुभम्।

शृणु वक्ष्यामि तेनैव सर्वं ज्ञास्यसि सर्वदा ॥ १७ ॥

विद्यागृहाद्विनिष्क्रम्य रामो राजीवलोचनः ।

दिवसान्यनयद्गेहे लीलाभिरकुतोभयः ॥ १८ ॥

अथ गच्छति काले तु पालयत्यवनिं नृपे।

प्रजासु वीतशोकासु स्थितासु विगतज्वरम् ॥ १९ ॥

तीर्थपुण्याश्रमश्रेणीर्द्रष्टुमुत्कण्ठितं मनः ।

रामस्याभूद्भृशं तत्र कदाचिद्गुणशालिनः ॥ २० ॥

राघवश्चिन्तयित्वैवमुपेत्य चरणौ पितुः ।

हंसः पद्माविव नवौ जग्राह नखकेसरौ ॥ २१ ॥

श्रीराम उवाच ।

तीर्थानि देवसद्मानि वनान्यायतनानि च ।

द्रष्टुमुत्कण्ठितं तात ममेदं नाथ मानसम् ॥ २२ ॥

तदेतामर्थितां पूर्वां सफलां कर्तुमर्हसि।

न सोऽस्ति भुवने नाथ त्वया योऽर्थी न मानितः ॥ २३ ॥

इति संप्रार्थितो राजा वसिष्ठेन समं तदा।

विचार्यामुञ्चदेवैनं रामं प्रथममर्थिनम् ॥ २४ ॥

शुभे नक्षत्रदिवसे भ्रातृभ्यां सह राघवः।

मङ्गलालंकृतवपुः कृतस्वस्त्ययनो द्विजैः ॥ २५ ॥

वसिष्ठप्रहितैर्विप्रैः शास्त्रज्ञैश्च समन्वितः ।

स्निग्धैः कतिपयैरेव राजपुत्रवरैः सह ॥ २६ ॥

अम्बाभिर्विहिताशीभिरालिङ्ग्यालिङ्ग्य भूषितः ।

निरगात्स्वगृहात्तस्मात्तीर्थयात्रार्थमुद्यतः ॥ २७ ॥

निर्गतः स्वपुरात्पौरैस्तूर्यघोषेण वादितः ।

पीयमानः पुरस्त्रीणां नेत्रैर्भृङ्गौघभङ्गुरैः ॥ २८ ॥

ग्रामीणललनालोलहस्तपद्मापनोदितैः ।

लाजवर्षैर्विकीर्णात्मा हिमैरिव हिमाचलः ॥ २९ ॥

आवर्जयन्विप्रगणान्परिशृण्वन्प्रजाशिषः।

आलोकयन्दिगन्तांश्च परिचक्राम जाङ्गलान् ॥ ३० ॥

अथारभ्य स्वकात्तस्मात्क्रमात्कोशलमण्डलात्।

स्नानदानतपोध्यानपूर्वकं स ददर्श ह ॥ ३१ ॥

17. Maharshi Valmiki said: "O Bharadwaja, the one of great wisdom! Listen attentively as I narrate to you this auspicious course of events concerning Rama. By hearing this, you shall attain complete Knowledge at all times."

18. After completing his studies, Rama, whose eyes were like blooming lotuses, spent his days at home in playful activities, free from any fear or worry.

19. As time passed, when the king ruled the land with justice, and the people lived free from sorrow and suffering, Rama’s mind grew eager.

20. The virtuous Rama developed a deep yearning to visit sacred places, holy shrines, and the hermitages of revered sages.

21. Contemplating this desire, Rama approached his father, King Dasharatha, and reverently touched his feet, just as a swan grasps the fresh petals of a lotus.

22. Shri Rama spoke: "O father, my mind is filled with a deep longing to visit sacred pilgrimage sites, Divine abodes, forests, and holy sanctuaries."

23. "Therefore, please grant this long-cherished wish of mine. In this world, there is no supplicant who has ever approached you and been denied their request."

24. Thus, when the king was earnestly petitioned, he consulted with Sage Vashishta and, after due deliberation, granted Rama's request as the foremost petitioner.

25. On an auspicious day marked by favorable stars, Rama, adorned with sacred ornaments and having performed the necessary rites under the guidance of Brahmins, set forth with his brothers.

26. Accompanied by learned sages sent by Vashishta, along with a few affectionate royal companions, the best of the princes embarked on his journey.

27. He was blessed repeatedly by his mothers, who embraced him lovingly and adorned him with ornaments before he set out on his pilgrimage.

28. As Rama left the city, the citizens played musical instruments, and the women of the town gazed at him with admiration, their eyes trembling like swarms of bees drawn to a fragrant flower.

29. The rural maidens waved their lotus-like hands to bid him farewell, and showers of rice grains (a symbol of blessings) fell upon him, resembling snowfall on a Himalayan peak.

30. Rama proceeded joyfully, engaging in conversation with Brahmins, listening to the blessings of the people, and beholding the vast landscapes and distant horizons as he traveled through the wilderness.

31. Departing from the Kosala kingdom in a prescribed manner, he performed rituals of bathing, charity, penance, and meditation while observing various sacred sites along his journey. 

These verses describe the moment when Rama, after completing his education, embarks on a pilgrimage. The passage highlights the spiritual inclination of Rama, who, despite being a prince, seeks knowledge and Divine experience through sacred travel.

Key Themes and Teachings:

1. The Transition from Playfulness to Spiritual Inquiry:

Rama initially enjoys a carefree life, but as time passes, his mind turns toward a deeper yearning for spiritual exploration. This signifies the natural evolution of a seeker's journey — moving from worldly pleasures to higher wisdom.

2. The Role of a Benevolent Ruler:

King Dasharatha is portrayed as a just and compassionate ruler who considers the welfare of journey.

These verses describe the early stages of Rama’s journey of pilgrimage, which is a symbolic precursor to his deeper spiritual journey. The passage carries significant philosophical and ethical insights, emphasizing several key themes:

3. The Importance of Pilgrimage and Holy Sites

Rama, after completing his education, develops a strong yearning to visit sacred places and hermitages. This reflects a crucial idea in Vedic and yogic traditions: Tirtha-yatra 

(pilgrimage) is not just a physical journey but also a spiritual exercise, helping to purify the mind and elevate the soul. His desire to see these places is indicative of an inner calling toward wisdom and enlightenment.

4. Dharma of the King – Compassion and Generosity

Rama’s approach to his father, King Dasharatha, highlights the ideal qualities of a ruler. Dasharatha, representing a just and compassionate king, never denies a genuine request. This emphasizes the Vedic principle that a true leader should be responsive and generous to those who seek guidance or support. His immediate approval of Rama’s request signifies the role of a king in facilitating spiritual growth among his subjects, including his own children.

5. The Blessings of Elders and the Role of Gurus

Before departing, Rama receives the blessings of his mothers, brothers, and sages. This underscores the traditional value placed on receiving guidance and good wishes from elders and spiritual teachers before undertaking any significant journey — physical or metaphysical. The involvement of Sage Vashishta, who ensures that Brahmins accompany Rama, highlights the role of a guru in guiding a disciple toward higher realization.

6. A Journey Towards Inner Awakening

Rama’s travel through jungles, his interaction with Brahmins, and his reflections on the distant horizons signify more than just a physical movement — it represents his transition from the sheltered life of a prince to a path of deeper Self-Inquiry. The mention of bathing, charity, penance, and meditation indicates the discipline required for spiritual progress.

Philosophical Implications:

This section of the Yoga Vashishta subtly introduces the idea that life itself is a pilgrimage. The external journey of visiting sacred places mirrors an internal quest for truth. Rama, though still a prince, is beginning to step into the role of a seeker (sadhaka), foreshadowing the deeper philosophical discourses he will later engage in with Sage Vashishta. The passage teaches that true fulfillment does not lie in material pleasures but in seeking higher Wisdom and Self-Realization.

Chapter 1.3, Verses 9–16

Yoga Vashishtha 1.3.9–16

(True Knowledge)

वाल्मीकि उवाच।

क्षीणायां वासनायां तु चेतो गलति सत्वरम् ।

क्षीणायां शीतसंतत्यां ब्रह्मन्हिमकणो यथा ॥ ९ ॥

अयं वासनया देहो ध्रियते भूतपञ्जरः।

तनुनान्तर्निविष्टेन मुक्तौघस्तन्तुना यथा ॥ १० ॥

वासना द्विविधा प्रोक्ता शुद्धा च मलिना तथा ।

मलिना जन्मनो हेतुः शुद्धा जन्मविनाशिनी ॥ ११ ॥

अज्ञानसुघनाकारा घनाहंकारशालिनी ।

पुनर्जन्मकरी प्रोक्ता मलिना वासना बुधैः ॥ १२ ॥

पुनर्जन्माङ्कुरं त्यक्त्वा स्थिता संभृष्टबीजवत् ।

देहार्थं ध्रियते ज्ञातज्ञेया शुद्धेति चोच्यते ॥ १३ ॥

अपुनर्जन्मकरणी जीवन्मुक्तेषु देहिषु।

वासना विद्यते शुद्धा देहे चक्र इव भ्रमः ॥ १४ ॥

ये शुद्धवासना भूयो न जन्मानर्थभाजनम्।

ज्ञातज्ञेयास्त उच्यन्ते जीवन्मुक्ता महाधियः ॥ १५ ॥

जीवन्मुक्तिपदं प्राप्तो यथा रामो महामतिः ।

तत्तेऽहं शृणु वक्ष्याभि जरामरणशान्तये ॥ १६ ॥

9. Sage Valmiki said: "When mental impressions (vāsanās) are weakened, the mind quickly dissolves, just as a drop of dew vanishes when exposed to the warmth of the sun."

10. "This body, a cage of elements, is sustained by mental impressions, just as a delicate fiber holds together a bundle of threads."

11. "Mental impressions are said to be of two kinds: Pure and impure. The impure ones lead to rebirth, while the Pure ones bring about Realization."

12. "The impure impressions are dense, steeped in ignorance, and deeply rooted in egoism. The wise describe them as the cause of repeated births."

13. "Those who have abandoned the seed of rebirth, like a well-cleansed seed that no longer sprouts, retain only those impressions necessary for bodily existence, which are called Pure."

14. "In Realized Beings who still possess a body, there remain only Pure impressions that do not cause rebirth, much like the illusion of movement in a spinning wheel."

15. "Those whose impressions are completely purified never become subject to birth and suffering again. Such enlightened beings, who have Realized both the Knower and the Known, are called jīvanmuktas (Realized while alive)."

16. "Listen as I explain how the great-minded Rāma attained the state of jīvanmukti (Realization while alive), which removes the afflictions of old age and death."

These verses from the Yoga Vashishta focus on the role of mental impressions (vāsanās) in the cycle of birth and death. The text explains that the mind dissolves when impressions are eradicated, leading to Realization. It uses metaphors such as dew evaporating under the sun and a thread holding a bundle together to illustrate the fragile yet binding nature of vāsanās.

The text categorizes vāsanās into two types: impure (malinā) and pure (śuddhā). Impure impressions, rooted in ignorance and ego, cause rebirth, while Pure impressions eliminate the cycle of birth and death. A person who has removed all impressions except those necessary for bodily sustenance is considered Realized while alive (jīvanmukta). The analogy of a purified seed that no longer sprouts signifies the irreversible state of enlightenment.

Even in a Realized Being, residual vāsanās persist but do not create bondage. These residual impressions are likened to the illusion of movement in a spinning wheel — present but without real consequence. The Highest State is reached when all impressions are purified, ensuring freedom from rebirth.

Finally, the text introduces the example of Rāma as an ideal jīvanmukta, whose Realization freed him from the suffering of aging and death. The upcoming teachings aim to explain this profound State of Realization.