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. 

Chapter 1.15, Verses 12-21

Yoga Vashishtha 1.15.12 - 21

(Shriram continues on egoism) 

ब्रह्मन्यावदहंकारवारिदः परिजृम्भते ।

तावद्विकासमायाति तृष्णाकुटजमञ्जरी ॥ १२ ॥

अहंकारघने शान्ते तृष्णा नवतडिल्लता ।

शान्तदीपशिखावृत्त्या क्वापि यात्यतिसत्वरम् ॥ १३ ॥

अहंकारमहाविन्ध्ये मनोमत्तमहागजः।

विस्फूर्जति घनास्फोटैः स्तनितैरिव वारिदः ॥ १४ ॥

इह देहमहारण्ये घनाहंकारकेसरी ।

योऽयमुल्लसति स्फारस्तेनेदं जगदाततम् ॥ १५ ॥

तृष्णातन्तुलवप्रोता बहुजन्मपरम्परा ।

अहंकारोग्रखिङ्गेन कण्ठे मुक्तावली कृता ॥ १६ ॥

पुत्रमित्रकलत्रादितन्त्रमन्त्रविवर्जितम् ।

प्रसारितमनेनेह मुनेऽहंकारवैरिणा ॥ १७॥

प्रमार्जितेऽहमित्यस्मिन्पदे स्वयमपि द्रुतम् ।

प्रमार्जिता भवन्त्येते सर्व एव दुराधयः ॥ १८ ॥

अहमित्यम्बुदे शान्ते शनैश्च शमशातिनी ।

मनोगगनसंमोहमिहिका क्वापि गच्छति ॥ १९ ॥

निरहंकारवृत्तेर्मे मौर्ख्याच्छोकेन सीदतः।

यत्किंचिदुचितं ब्रह्मंस्तदाख्यातुमिहार्हसि ॥ २० ॥

सर्वापदां निलयमध्रुवमन्तरस्थमुन्मुक्तमुत्तमगुणेन न संश्रयामि ।

यत्नादहंकृतिपदं परितोऽतिदुःखं शेषेण मां समनुशाधि महानुभाव ॥ २१ ॥

12. Shriram continues: "As long as the cloud of ego expands and swells in the sky of Consciousness, the blossoms of desire — like the jasmine of craving — continue to bloom and open up."

Ego as the Source of Desire and Delusion:

The ego is likened to a swelling storm cloud that gives rise to the blooming of desires. As long as the ego exists, craving (tṛṣṇā) continues to flourish.

13. "When the dense cloud of ego subsides into Stillness, the lightning flash of desire too vanishes swiftly, like the extinguishing flame of a peaceful lamp."

Silencing the Ego Ends Suffering:

Once ego settles into Stillness, desire dissolves quickly, like lightning vanishing when clouds disperse. Peace returns, and illusion fades.

14. "In the great mountain range of ego, the wild elephant of the agitated mind roars forth loudly, like thunderclaps from storm clouds."

The Mind's Turmoil is Ego-Fueled:

The mind, compared to a mad elephant, becomes restless and loud within the massive mountain of ego. This metaphor illustrates how unchecked ego amplifies mental agitation.

15. "In this vast forest of the body, the lion of dense ego proudly roams, and by its massive presence, this entire world-illusion is projected and sustained."

The Body as a Jungle of Illusion:

The human body is portrayed as a vast forest where the lion of ego roars — creating and maintaining the illusory world (jagat). This suggests the illusion (māyā) we live in is rooted in ego.

16. "Threaded through with the fiber of craving and spun from countless past births, the garland of "I"-ness becomes a noose, strung tightly around the neck by the sharp sword of ego."

Ego as a Multi-Lifetime Bondage:

The thread of craving, spun over many births, strings together the beads of ego, forming a noose around the Self. It's a powerful metaphor for bondage built through karmic continuity.

17. "Without the protection of any spell or safeguard, this enemy called ego spreads its web here, O Sage, encompassing son, friend, spouse, and all else."

Ego’s Web Encompasses All Relations:

Ego, without resistance, spreads its net over personal relationships like children, friends, and spouses — showing how ego infiltrates and entangles the psyche through attachments.

18. "When the idea “I am this” is completely cleansed away, then all these formidable afflictions vanish swiftly and entirely on their own."

Liberation Requires Dissolving the “I” Idea:

The total removal of the notion “I am” leads to the spontaneous dissolution of all afflictions and impurities.

19. "As the ocean of "I"-sense becomes calm, the mist of delusion that obscures the sky of the mind gradually disappears through the rays of tranquility."

Calmness Dispels Mental Illusion:

As ego subsides, tranquility arises, and with it, the mist of delusion covering the inner sky disappears — revealing the clarity of True Awareness.

20. "O Brahman, I am sinking into dullness and sorrow because I have not yet established the state free of ego. Please instruct me in whatever is appropriate for my liberation."

The Seeker’s Humble Plea for Guidance:

The speaker, feeling helpless due to ignorance and sorrow, earnestly requests Divine instruction to transcend ego and reach the State of Truth.

21. "I do not seek refuge in anything impermanent, hidden within, tainted, or uncertain — even if it appears to possess noble qualities. O Great One, instruct me completely through all means, for the ego-centered state is utterly painful."

Renunciation of the Impermanent:

The seeker declares no desire for anything impermanent or contaminated with ego — no matter how attractive. Instead, they yearn for pure, ego-free wisdom and beg for comprehensive instruction from the sage.

Summary of Teachings:

These verses are a profound poetic exploration of the destructive role of ego (ahaṅkāra) and the inner transformation needed for Realization.

Overall Message:

This passage from the Yoga Vāsiṣṭha reflects deep non-dual (Advaita) wisdom. It teaches that ego is the root of suffering, craving, delusion, and bondage. The path to freedom lies in dissolving the “I”-sense, calming the mind, and detaching from desires born of identification with the body and relationships. The sincere seeker must abandon impermanence and seek guidance to attain the Peace and Realization found in egoless Awareness.

Chapter 1.15, Verses 1–11

Yoga Vashishtha 1.15.1–11

(Shriram on egoism)

श्रीराम उवाच ।

मुधैवाभ्युत्थितो मोहान्मुधैव परिवर्धते ।

मिथ्यामयेन भीतोऽस्मि दुरहंकारशत्रुणा ॥ १ ॥

अहंकारवशादेव दोषकोशकदर्थताम्।

ददाति दीनदीनानां संसारो विविधाकृतिः ॥ २ ॥

अहंकारवशादापदहंकाराहुराधयः ।

अहंकारवशादीहा त्वहंकारो ममामयः ॥ ३ ॥

तमहंकारमाश्रित्य परमं चिरवैरिणम् ।

न भुजे न पिबाम्यम्भः किमु भोगान्भुजे मुने ॥ ४ ॥

संसाररजनी दीर्घा माया मनसि मोहिनी।

ततोऽहंकारदोषेण किरातेनेव वागुरा ॥ ५ ॥

यानि दुःखानि दीर्घाणि विषमाणि महान्ति च ।

अहंकारात्प्रसूतानि तान्यगात्खदिरा इव ॥ ६ ॥

शमेन्दुसैंहिकेयास्यं गुणपद्महिमाशनिम्।

साम्यमेघशरत्कालमहंकारं त्यजाम्यहम् ॥ ७ ॥

नाहं रामो न मे वाञ्छा भावेषु न च मे मनः ।

शान्त आसितुमिच्छामि स्वात्मनीव जिनो यथा ॥ ८ ॥

अहंकारवशाद्यद्यन्मया भुक्तं हुतं कृतम् ।

सर्वं तत्तदवस्त्वेव वस्त्वहंकाररिक्तता ॥ ९ ॥

अहमित्यस्ति चेद्ब्रह्मन्नहमापदि दुःखितः ।

नास्ति चेत्सुखितस्तस्मादनहंकारिता वरम् ॥ १० ॥

अहंकारं परित्यज्य मुने शान्तमनस्तया ।

अवतिष्ठे गतोद्वेगो भोगौघो भङ्गुरास्पदः ॥ ११ ॥

1. Shriram said: "Out of delusion, I have arisen foolishly into this world, and that delusion only grows further. I am terrified by the false and illusory ego, my dreadful enemy."

2. "It is solely under the influence of ego that the world—full of defects and suffering—torments those who are already miserable, taking endless forms."

3. "Calamities arise due to ego, and desires too are born from it. This ego itself is the source of all my ailments and suffering."

4. "Taking refuge in this ego—my long-standing and supreme enemy—I neither enjoy pleasures nor even drink water peacefully. How then can I delight in any worldly pleasures, O Sage?"

5. "The night of worldly existence is long, and illusion (māyā) casts her enchantment upon the mind. Through the fault of ego, I am trapped like a bird in the snare of a hunter."

6. "All long-lasting, intense, and dreadful sufferings are born of ego. They enter the body like thorns of the khadira tree (acacia)."

7. "I abandon the ego, which has a face like a demon with the moon in its mouth (symbolizing eclipse), which consumes the glory of virtues like lightning burns a lotus, and which pours imbalance like unseasonal rainclouds."

8. "I am not Rāma. I have no desire. I have no attachment to any experiences. I wish to abide in peace like the enlightened Sage (Jina) resting in the Self."

9. "Whatever I have eaten, offered in ritual, or done—if done under the sway of ego—all that is ultimately unreal. Reality is only where ego is absent."

10. "If the sense of 'I' exists, O Brahman, then sorrow arises. If 'I' does not exist, there is Joy. Therefore, the absence of ego is far superior."

11. "Having renounced ego, O Sage, with a tranquil mind, I abide undisturbed. The flood of worldly enjoyments is only a fragile abode, not worth clinging to."

Summary of Teachings (Verses 1.15.1–1.15.11):

These verses mark a deeply introspective and transformative moment in Śrī Rāma’s spiritual evolution. His reflections reveal several key teachings of Advaita Vedānta and the Yoga Vāsiṣṭha's core philosophy.

1. Ego (Ahaṅkāra) as the Root of Suffering:

The ego is personified as an inner enemy—one that gives rise to illusion (mohā), suffering (duḥkha), desires (iḥā), afflictions (āpadaḥ), and bondage (saṃsāra). It distorts perception, traps the mind, and fuels endless cycles of emotional and physical pain.

2. Disenchantment with Worldly Life:

Rāma sees the world as an illusion-laden "long night," where one is ensnared like a bird in a hunter’s net. Worldly pleasures lose their appeal when seen through the lens of egoic delusion. Even basic actions—eating, performing rituals, or enjoying life—become meaningless if driven by ego.

3. The Wisdom of Non-Identification:

By declaring "I am not Rāma," and expressing the desire to rest peacefully like a Sage in the Self (ātman), Rāma is aligning with the non-dual Realization: that the individual self is not the Ultimate Reality. Letting go of egoic identity reveals True Peace.

4. Value of Anahaṅkāritā (Egolessness):

A life devoid of ego is declared superior, as it is free from sorrow. When the sense of "I" disappears, only happiness remains. This aligns with the Upaniṣadic idea that bliss (ānanda) is the natural state of the Self, obscured only by misidentification with the ego.

5. Renunciation and Inner Stillness:

True liberation lies in Inner Stillness and detachment. Having given up ego, the Sage abides calmly, not disturbed by the waves of worldly enjoyment. These pleasures are ephemeral ("fragile abodes"), and hence not dependable.

In essence, these verses advocate ego transcendence as the core spiritual practice. They emphasize viveka (discrimination), vairāgya (dispassion), and a return to the Self (ātma-jñāna). Śrī Rāma’s words are not a rejection of the world, but of misidentification with it—a shift from bondage to Inner Freedom.

Chapter 1.14, Verses 13–23

Yoga Vashishtha 1.14.13–23

(ShriRamji continues on Human Life) 

भारोऽविवेकिनः शास्त्रं भारो ज्ञानं च रागिणः ।

अशान्तस्य मनो भारो भारोऽनात्मविदो वपुः ॥ १३ ॥

रूपमायुर्मनो बुद्धिरहंकारस्तथेहितम् ।

भारो भारधरस्येव सर्वं दुःखाय दुर्धियः ॥ १४ ॥

अविश्रान्तमनापूर्णमापदां परमास्पदम् ।

नीडं रोगविहङ्गानामायुरायासनं दृढम् ॥ १५ ॥

प्रत्यहं खेदमुत्सृज्य शनैरलमनारतम्।

आखुनेव जरच्छुभ्रं कालेन विनिहन्यते ॥ १६ ॥

शरीरबिलविश्रान्तैर्विषदाहप्रदायिभिः ।

रोगैरापीयते रौद्रैर्व्यालैरिव वनानिलः ॥ १७ ॥

प्रस्नुवानैरविच्छेदं तुच्छैरन्तरवासिभिः।

दुःखैरावृश्च्यते क्रूरैर्घुणैरिव जरद्द्रुमः ॥ १८ ॥

नूनं निगरणायाशु घनगर्धमनारतम् ।

आखुर्मार्जारकेणेव मरणेनावलोक्यते ॥ १९ ॥

गन्धादिगुणगर्भिण्या शून्ययाऽशक्तिवेश्यया ।

अन्नं महाशनेनेव जरया परिजीर्यते ॥ २० ॥

दिनैः कतिपयैरेव परिज्ञाय गतादरम् ।

दुर्जनः सुजनेनेव यौवनेनावमुच्यते ॥ २१॥

विनाशसुहृदा नित्यं जरामरणबन्धुना।

रूपं खिङ्गवरेणेव कृतान्तेनाभिलष्यते ॥ २२ ॥

स्थिरतया सुखभासितया तया सततमुज्ज्ञितमुत्तमफल्गु च ।

जगति नास्ति तथा गुणवर्जितं मरणभाजनमायुरिदं यथा ॥ २३ ॥

Shriram continues:

Verse 13: "Scriptures are a burden to one without discernment; Knowledge is a burden to the one attached to desire. The mind is a burden to the restless; and the body is a burden to one who has not Realized the Self."

Verse 14: "For the foolish person, all things—form, lifespan, mind, intellect, ego, and purposeful actions—are heavy burdens, just as the load is a burden to the bearer."

Verse 15: "This human life is ceaselessly fatigued, never fulfilled, the very abode of all afflictions—a nest for the birds of disease, a firm seat of endless striving."

Verse 16: "Letting go of joy each day, slowly and relentlessly, like a white-furred old rat, time devours it all."

Verse 17: "The body, resting like a burrow, is consumed by fierce, poison-giving diseases, just as a forest is consumed by wild serpents driven by the wind."

Verse 18: "The body is hollowed out by ceaseless and petty internal afflictions, pierced by cruel pains, like an old tree eaten by worms."

Verse 19: "Surely, death watches life continuously and hungrily, like a cat waiting to devour a rat."

Verse 20: "Infused with the illusions of sense pleasures and powerlessness, this body is consumed by age, like food by a great devourer."

Verse 21: "Within just a few days of recognition, youth is abandoned, like a noble soul shunned by the wicked."

Verse 22: "Beauty is constantly sought by its ever-present companions—decay and death—as if pursued by a dear friend wielding a shining sword."

Verse 23: "In this world, there is nothing so constantly cherished, yet so utterly lacking in value, as this life—a vessel for death, deceivingly stable and pleasurable, yet devoid of real qualities."

Teachings of These Verses:

These verses from the Yoga Vāsiṣṭha offer a deep and poetic reflection on the transient, burdensome nature of worldly existence and the human body. The teachings emphasize:

1. False Value of External Knowledge and Possessions: 

Without discernment or dispassion, even sacred texts and knowledge become burdensome.

2. Suffering in Ignorance: 

For one lacking wisdom, every aspect of life—including form, actions, and thoughts—is heavy and painful.

3. The Body as a Source of Suffering: 

The human body is portrayed as a nest for diseases, worn down by time, and constantly under threat from decay and death.

4. Inevitability of Death: 

Life is shown as a temporary state constantly stalked by death, which consumes it bit by bit.

5. Illusory Pleasures: 

What appears as pleasurable (like youth, beauty, and vitality) is fleeting and deceptive, ultimately consumed by time and age.

6. Call to Inner Realization: 

These verses subtly urge the seeker to turn inward, recognize the ephemeral nature of the physical world, and pursue Knowledge of the Self, which alone leads to liberation from suffering.

Chapter 1.14, Verses 1–12

Yoga Vashishtha 1.14.1–12

(Shriram on Human Life)

श्रीराम उवाच ।

आयुः पल्लवकोणाग्रलम्बाम्बुकणभङ्गुरम् ।

उन्मत्तमिव संत्यज्य यात्यकाण्डे शरीरकम् ॥ १ ॥

विषयाशीविषासङ्गपरिजर्जरचेतसाम् ।

अप्रौढात्मविवेकानामायुरायासकारणम् ॥ २ ॥

ये तु विज्ञातविज्ञेया विश्रान्ता वितते पदे।

भावाभावसमाश्वासमायुस्तेषां सुखायते ॥ ३ ॥

वयं परिमिताकारपरिनिष्ठितनिश्चयाः ।

संसाराभ्रतडित्पुञ्जे मुने नायुषि निर्वृताः ॥ ४ ॥

युज्यते वेष्टनं वायोराकाशस्य च खण्डनम् ।

ग्रथनं च तरङ्गाणामास्था नायुषि युज्यते ॥ ५ ॥

पेलवं शरदीवाभ्रमस्नेह इव दीपकः ।

तरङ्गक इवालोलं गतमेवोपलक्ष्यते ॥ ६ ॥

तरङ्गं प्रतिबिम्बेन्दुं तडित्पुञ्जं नभोम्बुजम् ।

ग्रहीतुमास्थां बध्नामि न त्वायुषि हतस्थितौ ॥ ७ ॥

अविश्रान्तमनाः शून्यमायुराततमीहते।

दुःखायैव विमूढोऽन्तर्गर्भमश्वतरी यथा ॥ ८ ॥

संसारसंसृतावस्यां फेनोऽस्मिन्सर्गसागरे।

कायवल्लयाम्भसो ब्रह्मञ्जीवितं मे न रोचते ॥ ९ ॥

प्राप्यं संप्राप्यते येन भूयो येन न शोच्यते।

पराया निर्वृतेः स्थानं यत्तज्जीवितमुच्यते ॥ १० ॥

तरवोऽपि हि जीवन्ति जीवन्ति मृगपक्षिणः ।

स जीवति मनो यस्य मननेन न जीवति ॥ ११ ॥

जातास्त एव जगति जन्तवः साधुजीविताः ।

ये पुनर्नेह जायन्ते शेषा जरठगर्दभाः ॥ १२ ॥

1. Shriram said: "Life is fragile—like a drop of water dangling on the tip of a leaf, it is always on the verge of falling. It departs suddenly and without warning, like a madman discarding his clothing in a frenzy."

2. "For those whose minds are weakened by the venomous attachment to sense pleasures and who have not yet matured in Self-Inquiry, life is merely a source of toil and suffering."

3. "But for those who have known the knowable and found rest in the vastness of the Infinite, who are unmoved by the rise and fall of transient things, life becomes a means of Peace and Joy."

4. "We, who have determined the limitations of the self and gained clarity, do not find fulfillment in this transient life, which flickers like lightning among clouds in the storm of worldly existence."

5. "Just as one cannot bind the wind, divide space, or weave together the ripples of water, similarly, one cannot find any real foundation in life when it's clung to blindly."

6. "Like an autumn cloud, a flickering lamp fed by ghee, or a rolling wave—life is fleeting and vanishes the moment it is noticed."

7. "I may strive to grasp a wave, reflect the moon on water, capture a streak of lightning, or hold a cloud in my hand—but I refuse to place faith in the unstable thing called life."

8. "The restless mind, ignorant of Peace, pursues life like a foolish woman seeking satisfaction in a barren womb. Such pursuit only leads to sorrow."

9. "In this ocean of Cosmic manifestation, the ever-repeating flow of birth and death is like froth on the waves. O Brahman, I do not desire this life, which is like foam on the surface of water."

10. "That alone is worthy of being called “life” which leads to the Supreme State of Realization—after attaining which there is no grief, and nothing remains to be gained."

11. "Trees are alive, animals and birds too live—but that person truly lives whose mind is capable of reflection; without such Awareness, life is lifeless."

12. "Only those beings are well-born and have lived a good life who, having taken birth, do not return to it again. The rest are like aged donkeys—merely breathing without purpose."

Summary of Teachings:

These verses mark an early and powerful expression of Śrī Rāma’s dispassion (vairāgya). The theme revolves around the impermanence and futility of worldly life when pursued without wisdom. Key points of the teaching include:

Fragility of Life: 

Life is transient, delicate, and unpredictable. Clinging to it without wisdom is like grasping at illusions.

The Pain of Attachment: 

Those bound by desire and ignorance suffer. Without Self-Inquiry, life becomes a burden rather than a blessing.

The Wise Perspective: 

For the one who has Realized the Truth of the Self and seen through the impermanence of appearances, life becomes a peaceful and fulfilling experience—not because of its pleasures, but due to Inner Stillness.

Rejection of Worldly Delusion: 

Śrī Rāma rejects conventional notions of success and living. He compares the pursuit of life to chasing reflections and illusions, emphasizing that existence without Awareness is no different from that of animals or plants.

Real Life vs. Mere Existence: 

True life is not just biological survival but the life of inner contemplation and Awareness that leads to liberation. Mere living without Self-Knowledge is likened to being an old donkey—alive but purposeless.

Ideal of Realization: 

The Highest Goal of life is freedom (nirvāṇa), after which one does not fall back into the cycle of birth and death. Life is only worthy if it takes one toward this State.

Overall, these verses serve as a spiritual critique of material existence, establishing the core themes of the Yoga Vāsiṣṭha: impermanence, dispassion, inner inquiry, and the pursuit of Realization as the only meaningful Goal of life.

Chapter 1.13, Verses 11–22

Yoga Vashishtha 1.13.11–22

(The tragedy of Fortune)

श्रीमानजननिन्द्यश्च शूरश्चाप्यविकत्थनः।

समदृष्टिः प्रभुश्चैव दुर्लभाः पुरुषास्त्रयः ॥ ११ ॥

एषा हि विषमा दुःखभोगिनां गहना गुहा।

घनमोहगजेन्द्राणां विन्ध्यशैलमहातटी ॥ १२ ॥

सत्कार्यपद्मरजनी दुःखकैरवचन्द्रिका ।

सुदृष्टिदीपिकावात्या कल्लोलौघतरङ्गिणी ॥ १३ ॥

संभ्रमाभ्रादिपदवी विषादविषवर्धिनी।

केदारिका विकल्पानां खेदायभयभोगिनी ॥ १४ ॥

हिमं वैराग्यवल्लीनां विकारोलूकयामिनी ।

राहुदंष्ट्रा विवेकेन्दोः सौजन्याम्भोजचन्द्रिका ॥ १५ ॥

इन्द्रायुधवदालोलनानारागमनोहरा ।

लोला तडिदिवोत्पन्नध्वंसिनी च जडाश्रया ॥ १६ ॥

चापलावजितारण्य नकुली नकुलीनजा ।

विप्रलम्भनतात्पर्यजितोग्रमृगतृष्णिका ॥ १७ ॥

लहरीवैकरूपेण पदं क्षणमकुर्वती ।

चला दीपशिखेवातिदुर्ज्ञेयगतिगोचरा ॥ १८ ॥

सिंहीव विग्रहव्यग्रकरीन्द्रकुलपोथिनी।

खड्गधारेव शिशिरा तीक्ष्णतीक्ष्णाशयाश्रया ॥ १९ ॥

नानयापहृतार्थिन्या दुराधिपरिलीनया।

पश्याम्यभव्यया लक्ष्म्या किंचिद्दुःखादृते सुखम् ॥ २० ॥

दूरेणोत्सारिताऽलक्ष्म्या पुनरेव समादरात् ।

अहो बताश्लिष्यतीव निर्लज्जा दुर्जना सदा ॥ २१ ॥

मनोरमा कर्षति चित्तवृत्तिं कदर्थसाध्या क्षणभङ्गुरा च ।

व्यालावलीगात्रविवृत्तदेहा श्वभ्रोत्थिता पुष्पलतेव लक्ष्मीः ॥ २२॥

1.13.11 "Rare are the three kinds of people in this world: the wealthy who are not arrogant, the brave who do not boast, and the powerful who see all beings with equality."

Rarity of True Nobility (1.13.11):

The opening verse sets a high standard of virtue, showing that wealth, courage, and power are not inherently virtuous unless accompanied by humility, modesty, and equanimity. These qualities are extremely rare.

1.13.12 "This worldly existence is a perilous cavern, difficult to navigate, filled with the suffering of countless beings. For those blinded by dense ignorance, it is like a vast, dark mountain range."

1.13.13 "It is the night wherein the lotus of right action fades, and the moon of sorrow blossoms. It is a whirlwind that extinguishes the lamp of discernment, a flood of delusion’s turbulent waves."

The World as a Treacherous Jungle (1.13.12–1.13.13):

The world is compared to a dark cave or mountain ravine, filled with suffering, delusion, and fear. Human desires and ignorance are personified as storms and poison. Mental projections (vikalpas) are seen as causes of anxiety and pain.

1.13.14 "It is a path of clouds leading to confusion, where the poison of despair increases. It is a marshy field of endless mental projections, nurturing fear and distress."

1.13.15 "It is winter to the creeper of dispassion, a night full of owls of mental distortions. It is the eclipse-devouring moon of discrimination, and the night in which the lotus of kindness wilts."

Disruption of Virtue and Clarity (1.13.14–1.13.15):

The world diminishes true values like discernment, kindness, and dispassion. It is night to the moon of wisdom, a time when darkness and destructive tendencies dominate.

1.13.16 "This existence, like a rainbow, is charming with its array of attractions—yet it is fickle. It is like a lightning flash: suddenly arising, vanishing quickly, and rooted in dullness."

1.13.17 "It is a forest ruled by the monkey of restlessness, where cunning thoughts breed endlessly. It is a mirage that defeats sincere efforts, always deceiving and leading astray."

1.13.18 "It is a wave that, though appearing to form for a moment, never establishes a steady state. Like a flickering lamp in the wind, it is elusive, unpredictable, and hard to grasp."

Impermanence and Deception of Pleasures (1.13.16–1.13.18):

The world is transient and misleading, like lightning or a mirage. What appears to be stable is in constant flux. The mind, like a monkey, is easily fooled by fleeting delights.

1.13.19 "It is like a lioness, ferocious in disputes, shaking even the strongest minds. It is a winter blade, biting cold and sharply injurious, born of harsh intentions."

Violent and Sharp Nature of Worldly Conflict (1.13.19):

Worldly affairs are portrayed as brutal, like wild beasts or cold steel. Engagement in them causes inner turmoil and suffering.

1.13.20 "It seduces the seeker with false promises, eludes even the wise, and is hard to govern. In this unwholesome presence called “fortune,” I see nothing but suffering, never true joy."

1.13.21 "Even when driven far away by discernment, misfortune returns again with boldness and clings like a shameless wicked person, always eager for embrace."

1.13.22 "Delightful and alluring, fortune captivates the mind’s movements—but it is attained only with difficulty and perishes in a moment. With the body of a garland made of serpents, it rises from the depths like a vine of flowers sprung from poison."

The Illusory Nature of Fortune (1.13.20–1.13.22):

Fortune (Lakṣmī), normally praised in other scriptures, is here portrayed as a deceitful, fickle, and even dangerous force. She lures seekers but is unreliable and short-lived. Even when pushed away, she returns shamelessly. Her body is likened to a garland of serpents—outwardly beautiful, but inherently dangerous.

Summary of Teachings:

These verses offer a powerful poetic reflection on the illusory and treacherous nature of worldly existence (saṁsāra), particularly focusing on the concept of fortune or worldly prosperity (lakṣmī).

Philosophical Insight:

These verses encapsulate the Yogavāsiṣṭha’s central message of disillusionment with the worldly life and prepare the ground for turning the seeker’s attention inward toward enlightenment. The use of rich metaphors and vivid imagery serves to detach the mind from external allurements and push it toward Self-Inquiry, discernment (viveka), and renunciation (vairāgya).