Chapter 1.18, Verses 13-21

Yoga Vashishtha 1.18.13 – 21

(Avarice)

 

श्रीराम उवाच।

तृष्णाभुजङ्गमीगेहं कोप काक कृतालयः ।

स्मितपुण्योद्गमः श्रीमाञ्छुभाशुभमहाफलः ॥ १३ ॥

सुस्कन्धोघलताजालो हस्तस्तबकसुन्दरः।

पवनस्पन्दिताशेषस्वाङ्गावयवपल्लवः ॥ १४ ॥

सर्वेन्द्रियखगाधारः सुजानुस्तम्भ उन्नतः।

सरसच्छायया युक्तः कामपान्थनिषेवितः ॥ १५ ॥

मूर्धसंजनिताऽऽदीर्घशिरोरुहतृणावलिः ।

अहंकारगृध्रकृतकुलायः सुषिरोदरः ॥ १६॥

विच्छिन्नवासनाजालमूलत्वाद्दुर्लवाकृतिः ।

व्यायामविरसः कायप्लक्षोऽयं न सुखाय मे ॥ १७ ॥

कलेवरमहंकारगृहस्थस्य महागृहम् ।

लुठत्वभ्येतु वा स्थैर्यं किमनेन मुने मम ॥ १८ ॥

पङ्क्तिबद्धेन्द्रियपशुं वलत्तृष्णागृहाङ्गनम् ।

रागरञ्जितसर्वाङ्गं नेष्टं देहगृहं मम ॥ १९ ॥

पृष्ठास्थिकाष्ठसंघट्टपरिसंकटकोटरम् ।

आन्त्ररज्जुभिराबद्धं नेष्टं देहगृहं मम ॥ २० ॥

प्रसृतस्नायुतन्त्रीकं रक्ताम्बुकृतकर्दमम् ।

जरामङ्कोलधवलं नेष्टं देहगृहं मम ॥ २१ ॥

ShriRam said:

13. "This body is a house infested with the serpent of craving, inhabited by the crow of anger, and occasionally lit up by the flicker of smiles and merit. It is a splendid mansion that bears both auspicious and inauspicious fruits."

14. "It is adorned with strong branch-like limbs, with hands that resemble blossoming clusters. All its parts and delicate organs sway under the breath like leaves in the wind."

15. "It is the resting perch for all the birds of the senses, supported by firm thighs, and stands tall. Its beauty lies in its graceful posture and it is frequented by the wanderers of desire."

16. "On its head grows a long tangle of grass-like hair, sprouting as if from the crown. Its hollow belly nests the vulture of ego, making it a nest of self-delusion."

17. "It is a rare, elusive structure due to its foundation in fragmented tendencies and broken desires. It lacks the vigor of true discipline. This tree of the body offers no joy to me."

18. "The body is the grand residence of ego, a mere householder in this mansion of flesh. Whether it rolls on the ground or stands upright in stability, O Sage, I find no value in it."

19. "This dwelling of the body is lined with the beasts of senses in rows, its courtyard crowded by the wild craving. It is entirely stained with the color of attachment and thus undesirable to me."

20. "This house is compressed within the cavity of clashing spinal bones. It is held together by the ropes of intestines — this body-house is not pleasing to me."

21. "Stretched with sinewy cords and smeared with the slime of blood and flesh, it is gray with the ashes of old age like the ankola tree — this house of the body is not dear to me."

Summary of the Teachings:

In these verses, Śrī Rāma presents a vivid and symbolic deconstruction of the physical body, comparing it to a decaying and deceptive house. He uses powerful metaphors to express dispassion (vairāgya) towards the body, portraying it as a habitat for desire, anger, and ego. These poetic images serve to awaken a deeper reflection on the nature of embodiment, exposing its transitory and impure composition.

Rāma sees the body not as a source of joy but as a trap built on unstable foundations: craving (tṛṣṇā), ego (ahaṅkāra), and sensory indulgence. The structure is sustained by a network of illusions and tendencies (vāsanās), making it unreliable and unworthy of attachment. This view emphasizes the yogic attitude of non-identification with the body and turning inward toward the Self.

The senses are likened to animals tethered in a pen, wandering restlessly under the influence of desire. The body is bound by inner cords of sinew and intestine, aged by time, and fouled by decay. These verses are not merely critical but aim to catalyze a Higher Awareness that seeks freedom beyond physical existence.

The images Rāma uses are deeply rooted in yogic and Vedāntic traditions, where the gross body (sthūla śarīra) is seen as the outermost sheath (kośa) covering the True Self. By dissecting and renouncing the body metaphorically, the seeker is encouraged to seek the immortal, changeless essence within.

Overall, these verses from the Yoga Vāsiṣṭha contribute to its central theme: Realization (mokṣa) is attainable through wisdom (jñāna), dispassion (vairāgya), and deep inquiry (vicāra). By dissolving attachment to the body and its attributes, the seeker moves closer to Realizing the Pure Consciousness that is untouched by time, decay, or duality.

Chapter 1.18, Verses 1–12

Yoga Vashishtha 1.18.1 – 12

(The Human body)

श्रीराम उवाच ।

आर्द्रान्त्रतन्त्रीगहनो विकारी परिपातवान् ।

देहः स्फुरति संसारे सोऽपि दुःखाय केवलम् ॥ १ ॥

अज्ञोऽपि तज्ज्ञसदृशो वलितात्मचमत्कृतिः ।

युक्त्या भव्योऽप्यभव्योऽपि न जडो नापि चेतनः ॥ २ ॥

जडाजडदृशोर्मध्ये दोलायितदुराशयः।

अविवेकी विमूढात्मा मोहमेव प्रयच्छति ॥ ३ ॥

स्तोकेनानन्दमायाति स्तोकेनायाति खेदिताम् ।

नास्ति देहसमः शोच्यो नीचो गुणबहिष्कृतः ॥ ४ ॥

आगमापायिना नित्यं दन्तकेसरशालिना।

विकासस्मितपुष्पेण प्रतिक्षणमलंकृतः ॥ ५ ॥

भुजशाखो घनस्कन्धो द्विजस्तम्भशुभस्थितिः ।

लोचनालिविलाक्रान्तः शिरःपीठबृहत्फलः ॥ ६ ॥

श्रवदन्तरसग्रस्तो हस्तपादसुपल्लवः ।

गुल्मवान्कार्यसंघातो विहङ्गमकृतास्पदः ॥ ७ ॥

सच्छायो देहवृक्षोऽयं जीवपान्थगणास्पदः ।

कस्यात्मीयः कस्य पर आस्थानास्थे किलात्र के ॥ ८ ॥

तात संतरणार्थेन गृहीतायां पुनःपुनः ।

नावि देहलतायां च कस्य स्यादात्मभावना ॥ ९ ॥

देहनाम्नि वने शून्ये बहुगर्तसमाकुले ।

तनूरुहासंख्यतरौ विश्वासं कोऽधिगच्छति ॥ १० ॥

मांसस्नाय्वस्थिवलिते शरीरपटहेऽदृढे।

मार्जारवदहं तात तिष्ठाम्यत्र गतध्वनौ ॥ ११ ॥

संसारारण्यसंरूढो विलसच्चित्तमर्कटः ।

चिन्तामञ्जरिताकारो दीर्घदुःखघुणक्षतः ॥ १२ ॥

1. The body, filled with soft intestines and delicate nerves, is unstable and prone to decay; its existence in the world brings nothing but suffering.

2. Though ignorant, it mimics the wise by its deceptive activity; it seems noble yet ignoble, neither truly inert nor fully conscious.

3. Suspended between matter and spirit, it swings with confused intent; lacking discernment, it bestows only delusion.

4. At times it feels pleasure, and at other times pain; there is nothing more pitiable than the body, so base and devoid of virtues.

5. Constantly subject to birth and death, adorned moment by moment with the fading bloom of smiles and expressions, it is but a passing illusion.

6. Its arms are like branches, shoulders dense like clouds, teeth resembling ivory pillars; its eyes are restless like bees, and the head bears fruit like a tree.

7. Its ears, mouth, and limbs are structured like tender foliage; its form is a bundle of functions, a dwelling unfit even for birds.

8. This tree-like body, with its shadow of life, is a resting spot for the traveling soul; who can truly call it their own or call another’s body foreign?

9. As one boards a boat for crossing over again and again, so too is the body used temporarily; how then can one identify with it as the Self?

10. In this body, a hollow forest named “the body,” filled with pits of impurities and countless hairs like trees, who can ever feel secure?

11. Covered in flesh, sinew, and bone, yet unstable as a tent, I remain here like a silent cat, with no voice of identity.

12. In this forest of samsāra, the monkey of the mind leaps about; adorned with the garlands of anxiety, it is gnawed by the long-standing worms of sorrow.

Summary of Teachings:

These verses offer a vivid, poetic, and philosophical critique of the human body and its role in the cycle of suffering. The body is depicted not as something divine or precious but as a fragile, foul, and temporary vessel. Through intense imagery, it is shown as inherently perishable and a source of continual sorrow due to its identification with worldly existence.

The verses distinguish sharply between the appearance of sentience and true wisdom. 

While the body and mind may mimic intelligence and activity, they are not reliable sources of truth or selfhood. The real Self is beyond these fluctuations, and confusing the body for the Self is the root of ignorance and bondage.

Metaphors such as the body being a “tree” or a “boat” underscore its temporary, instrumental nature. Just as one uses a boat to cross a river without identifying with it, the body should be used as a tool for Realization—not clung to with deluded attachment.

There is also a deep commentary on the mind, especially in the final verse. The monkey-like mind, restless and adorned with anxiety, dances within this bodily forest, bringing long-lasting suffering. This metaphor ties into broader yogic teachings that stress mastery over the mind as a path to freedom.

Overall, these verses offer a powerful detachment-oriented perspective foundational to vairāgya (dispassion), encouraging seekers to see through the illusion of body-identification, recognize the futility of worldly pursuit, and turn toward inner Self-Inquiry and Realization.

Chapter 1.17, Verses 47–52

Yoga Vashishtha 1.17.47 – 52

(Craving)

श्रीराम उवाच।

अहो बत महच्चित्रं तृष्णामपि महाधियः।

दुच्छेदामपि कृन्तन्ति विवेकेनामलासिना ॥ ४७ ॥

नासिधारा न वज्रार्चिर्न तप्तायःकणार्चिषः ।

तथा तीक्ष्णा यथा ब्रह्मंस्तृष्णेयं हृदि संस्थिता ॥ ४८ ॥

उज्ज्वलाऽसिततीक्ष्णाग्रा स्नेहदीर्घदशा परा ।

प्रकाशा दाहदुःस्पर्शा तृष्णा दीपशिखा इव ॥ ४९ ॥

अपि मेरुसमं प्राज्ञमपि शूरमपि स्थिरम्।

तृणीकरोति तृष्णैका निमेषेण नरोत्तमम् ॥ ५० ॥

संस्तीर्णगहना भीमा घनजालरजोमयी ।

सान्धकारोग्रनीहारा तृष्णा विन्ध्यमहातटी ॥ ५१ ॥

एकैव सर्वभुवनान्तरलब्धलक्ष्या दुर्लक्ष्यतामुपगतैव वपुःस्थितैव ।

तृष्णा स्थिता जगति चञ्चलवीचिमाले क्षीरोदकाम्बुतरले मधुरेव शक्तिः ॥ ५२॥

Sriram said:

47. "O Sage, how astonishing and strange it is that even those of great intellect are able to cut through the seemingly uncuttable craving (tṛṣṇā) using the sword of discrimination, shining with purity."

48. "Neither the sharp edge of a sword nor the blazing heat of a lightning bolt or molten metal is as piercing and fierce as this craving when it takes root in the heart, O Brahman."

49. "It is radiant, dark, sharp-pointed, and stretches long with the adhesive of attachment. It appears luminous but burns and torments on contact—craving is like the flame of a lamp."

50. "Even the wisest, the bravest, and the most resolute man—one as great as Mount Meru—is in an instant reduced to straw by the force of this single craving."

51. "Craving is a vast, terrifying terrain—dense with darkness, dust, and thick clouds. It is like the fearsome, shadowy cliffs of the Vindhya mountains, cloaked in a web of gloomy delusion."

52. "Though it alone aims at encompassing all the worlds within, craving becomes barely perceptible to those who have subdued it. Yet, it still exists subtly in the form of bodily existence, dancing like rippling waves on the milk ocean—deceptively beautiful, yet potent."

Overall Summary of Teachings:

These verses from the Yoga Vāsiṣṭha offer a poetic yet intense examination of tṛṣṇā (craving or desire), portraying it as the root of human bondage and suffering. Even the wisest of men are subject to its delusions, and the text marvels at the rare power of viveka (discrimination) which, when applied with purity and clarity, can cut through this tenacious bondage. This reflects the central yogic teaching that Realization requires the insight that discerns the Real from the unreal.

Craving is not simply a mild desire but a formidable force, more potent than even the harshest physical weapons or elements. It infiltrates the heart and burns with a heat that causes deep internal suffering, often unnoticed until it consumes the entire being. This underscores the subtle and dangerous nature of desire—it appears seductive and attractive, but it burns upon contact, leading to discontent and perpetual dissatisfaction.

The metaphorical comparisons grow in intensity: craving is a flame—bright, sharp, long, and sticky with affection. It is deceptive, showing a facade of beauty or light but causing inner damage. These verses echo the Buddhist notion of taṇhā (thirst or craving) as the source of dukkha (suffering), illustrating how craving binds the soul to the cycle of rebirths (saṁsāra).

No one is exempt from this force—not the intellectual, the heroic, nor the steady-minded. The text uses the image of Mount Meru, the cosmic mountain symbolizing strength and stability, to show how even the mightiest fall prey to desire. This acts as both a warning and a humbling truth: spiritual progress demands relentless vigilance over one’s inner tendencies.

Finally, the depiction of craving as a dark, obscure, mountainous region filled with illusion drives home the idea that it clouds perception and obstructs clarity. Yet, in the last verse, there's a glimpse of hope: for those who have attained wisdom and subdued craving, it becomes barely visible—almost an illusion itself. Still, the text warns that its subtle form may remain embedded in bodily existence, continuing to ripple like delicate waves—charming, sweet, and perilous. The message is clear: true liberation lies in fully extinguishing even the subtlest traces of craving.

Chapter 1.17, Verses 38-46

Yoga Vashishtha 1.17.38 – 46

(Desires - even more)

श्रीराम उवाच।

व्यवहाराब्धिलहरी मोहमातङ्गश्रृङ्खला ।

सर्गन्यग्रोधसुलता दुःखकैरवचन्द्रिका ॥ ३८ ॥

जरामरणदुःखानामेका रत्नसमुद्गिका।

आधिव्याधिविलासानां नित्यं मत्ता विलासिनी ॥ ३९ ॥

क्षणमालोकविमला सान्धकारलवा क्षणम् ।

व्योमवीथ्युपमा तृष्णा नीहारगहना क्षणम् ॥ ४० ॥

गच्छत्युपशमं तृष्णा कायव्यायामशान्तये ।

तमी घनतमःकृष्णा यथा रक्षोनिवृत्तये ॥ ४१ ॥

तावन्मुह्यत्ययं मूको लोको विलुलिताशयः ।

यावदेवानुसंधत्ते तृष्णा विषविषूचिका ॥ ४२ ॥

लोकोऽयमखिलं दुःखं चिन्तयोज्झितयोज्झति ।

तृष्णाविषूचिकामन्त्रश्चिन्तात्यागो हि कथ्यते ॥ ४३ ॥

तृणपाषाणकाष्ठादिसर्वमामिषशङ्कया।

आददाना स्फुरत्यन्ते तृष्णा मत्स्यी ह्रदे यथा ॥ ४४ ॥

रोगार्तिरङ्गनातृष्णा गम्भीरमपि मानवम् ।

उत्तानतां नयन्त्याशु सूर्यांशव इवाम्बुजम् ॥ ४५ ॥

अन्तःशून्या ग्रन्थिमत्यो दीर्घस्वाङ्कुरकण्टकाः ।

मुक्तामणिप्रिया नित्यं तृष्णा वेणुलता इव ॥ ४६ ॥

38. "Worldly activity is like the waves of an ocean, bound by the chains of delusion like a wild elephant; it is like a spreading banyan creeper born of creation, and like moonlight that nourishes the night-lily of sorrow."

39. "It is a single jewel-box containing the suffering of old age and death, ever intoxicated with the pleasures of afflictions and ailments."

40. "Desire appears pure for a moment, then becomes clouded with the mist of darkness; it is like a fleeting path through the sky, and like a thick fog that envelopes all for a moment."

41. "Desire ceases only with the calming of bodily agitation, just as dense black darkness vanishes only when demons retreat."

42. "This mute world, with its scattered intentions, remains deluded so long as desire—like a poison epidemic—holds it captive."

43. "This entire world is afflicted with suffering, and only by relinquishing thoughts (which are the mantras against the epidemic of desire) can this poison be cured."

44. "Like a fish in a pond that flutters upon mistaking grass, stones, and wood for bait, desire leaps at everything out of fear of missing gratification."

45. "Like a fevered woman dragging even a deep man to superficiality, desire swiftly brings even profound minds to shallow surfaces, just as the sun's rays draw the lotus upward."

46. "Hollow within, knotted and thorny, yet always adorned with pearls and gems—such is desire, resembling a creeper vine wrapped around a flute."

Summary of the Teachings (1.17.38–46):

These verses offer a striking poetic and philosophical exploration of tṛṣṇā (craving or desire), portraying it as the root of all worldly suffering and delusion. Desire is likened to the restless ocean, a massive banyan creeper, and a force that nourishes sorrow rather than relieving it. Even as it appears beautiful or promising at first, it is ultimately a source of endless affliction, tightly interwoven with the cycle of birth and death.

The metaphorical richness continues as desire is described as an intoxicated courtesan, the container of all sorrows such as aging and illness, and a fog that obscures clarity. These images emphasize how craving seduces the mind with illusions of joy while actually promoting decay and suffering. The imagery of fleeting clarity followed by darkness reflects the transient and deceptive nature of sensual satisfaction.

Desire is not merely a psychological tendency but a cosmic force that disturbs and destabilizes even the wise. It cannot be overcome by external efforts alone; true cessation requires an inner calming, a deep silence of body and mind, which is likened to the disappearance of darkness when demons flee. Until this inner stillness is attained, humanity remains deluded and scattered in purpose.

A powerful metaphor presents desire as an epidemic of poison—viṣūcikā—that infects the entire world. The only known cure is cintā-tyāga, the abandonment of compulsive thought. This act of letting go is portrayed as a spiritual mantra that counteracts the disease of craving, inviting the practitioner to drop mental clutter and seek silence within.

Lastly, desire is portrayed as charming but dangerous: hollow within, thorny without, alluring yet binding. Like a vine of pearls, it entangles the soul with its deceptive beauty. This concludes the passage with a sobering insight—desire may appear lovely, but its embrace is hollow and wounding. The verses collectively urge the seeker to see beyond this illusion and pursue liberation through dispassion and wisdom.

Chapter 1.17, Verses 27–37

Yoga Vashishtha 1.17.27 – 37

(Desire - contd.)

श्रीराम उवाच।

जडकल्लोलबहुला चिरं शून्यान्तरान्तरा।

क्षणमुल्लासमायाति तृष्णा प्रावृट्तरङ्गिणी ॥ २७ ॥

नष्टमुत्सृज्य तिष्ठन्तं तृष्णा वृक्षमिवापरम् ।

पुरुषात्पुरुषं याति तृष्णा लोलेव पक्षिणी ॥ २८ ॥

पदं करोत्यलङ्घ्येऽपि तृप्तापि फलमीहते ।

चिरं तिष्ठति नैकत्र तृष्णा चपलमर्कटी ॥ २९ ॥

इदं कृत्वेदमायाति सर्वमेवासमञ्जसम्।

अनारतं च यतते तृष्णा चेष्टेव दैविकी ॥ ३० ॥

क्षणमायाति पातालं क्षणं याति नभस्थलम् ।

क्षणं भ्रमति दिक्कुञ्जे तृष्णा हृत्पद्मषट्पदी ॥ ३१ ॥

सर्वसंसारदोषाणां तृष्णैका दीर्घदुःखदा ।

अन्तःपुरस्थमपि या योजयत्यतिसंकटे ॥ ३२ ॥

प्रयच्छति परं जाड्यं परमालोकरोधिनी।

मोहनीहारगहना तृष्णा जलदमालिका ॥ ३३ ॥

सर्वेषां जन्तुजातानां संसारव्यवहारिणाम् ।

परिप्रोतमनोमाला तृष्णा बन्धनरज्जुवत् ॥ ३४ ॥

विचित्रवर्णा विगुणा दीर्घा मलिनसंस्थितिः ।

शून्या शून्यपदा तृष्णा शक्रकार्मुकधर्मिणी ॥ ३५ ॥

अशनिर्गुणसस्यानां फलिता शरदापदाम्।

हिमं संवित्सरोजानां तमसां दीर्घयामिनी ॥ ३६ ॥

संसारनाटकनटी कार्यालयविहंगमी ।

मानसारण्यहरिणी स्मरसंगीतवल्लकी ॥ ३७ ॥

Sriram said:

Verse 1.17.27 "Desire is like a monsoon river—turbid with waves of inertia, running empty for long periods, and then suddenly surging forth with forceful excitement."

Verse 1.17.28 "Desire moves from one person to another, leaving one only to cling to another, like a restless bird hopping from tree to tree."

Verse 1.17.29 "Even after being satisfied, desire pursues more, overstepping all boundaries; it never rests in one place for long, like a fickle monkey."

Verse 1.17.30 "Desire, like a divine illusion, keeps the mind ever restless—it completes one act only to rush toward another, all in disorder and without end."

Verse 1.17.31 "In one moment, desire sinks into the depths of ignorance; in the next, it rises to sky-like ambitions. It roams in all directions like a honeybee circling the lotus of the heart."

Verse 1.17.32 "Of all the faults of worldly existence, desire alone brings endless suffering. Even a person dwelling in inner seclusion is pulled by it into terrible entanglements."

Verse 1.17.33 "Desire bestows intense dullness and obscures the light of insight. It is a dense veil of delusion, a garland of dark clouds."

Verse 1.17.34 "Among all creatures engaged in worldly life, desire is a binding chain that fastens itself to the mind like a twisted garland of thoughts."

Verse 1.17.35 "Desire is dazzling in appearance yet hollow and impure. Though appearing to move toward the void, it remains smeared with unclean attachments, like the bow of Indra—beautiful but deceptive."

Verse 1.17.36 "Desire is like a thunderbolt that destroys the harvest of virtue. It bears the fruits of autumnal distress, freezes the blooming lotus of wisdom, and brings the long night of ignorance."

Verse 1.17.37 "Desire is the actress in the drama of worldly life. It soars like a bird through the city of activity, roams like a deer in the forest of the mind, and plays the lute of infatuation in the theater of passion."

Summary of Teachings (Verses 1.17.27–1.17.37)

These verses offer a profoundly poetic and psychologically acute portrayal of tṛṣṇā (desire), characterizing it as the central affliction in the human experience of saṁsāra—the cycle of worldly life. The text uses vivid metaphors to reveal the multifaceted and dangerous nature of desire:

1. Restlessness and unpredictability – 

Desire is likened to natural forces like rivers, storms, birds, and monkeys—constantly moving, never stable, and hard to predict or control.

2. Insatiability – 

Even after apparent satisfaction, desire arises again and again, seeking new objects. It cannot be fulfilled permanently.

3. Mental turbulence – 

Like a bee hovering around the heart or a dancer in a cosmic drama, desire stirs the mind, distracts consciousness, and diverts inner attention toward the outer world.

4. Cause of suffering – 

Desire is not just an emotional impulse; it is a root cause of bondage, delusion, and suffering. It chains the mind, clouds judgment, and destroys virtue and insight.

5. Illusory & deceptive nature – 

Although it appears beautiful or pleasurable, desire is inherently hollow, impure, and misleading, like the ornate bow of Indra or a night of darkness that conceals the light of wisdom.

6. Universality – 

No being engaged in worldly life is free from desire. It penetrates even the minds of those living in seclusion, emphasizing its deep-rooted and pervasive nature.

Through these verses, Yoga Vāsiṣṭha highlights the critical need for viveka (discernment) and vairāgya (dispassion). Freedom from desire is portrayed as essential for Peace, Clarity, and Realization. The text prepares the seeker to face the inner world with insight and detach from the illusory pulls of external cravings.

Chapter 1.17, Verses 17–26

Yoga Vashishtha 1.17.17 - 26

(Desire - contd.) 

श्रीराम उवाच।

कुटिला कोमलस्पर्शा विषवैषम्यशंसिनी।

दशत्यपि मनाक्स्पृष्टा तृष्णा कृष्णेव भोगिनी ॥ १७ ॥

भिन्दती हृदयं पुंसां मायामयविधायिनी।

दौर्भाग्यदायिनी दीना तृष्णा कृष्णेव राक्षसी ॥ १८ ॥

तन्द्रीतन्त्रीगणैः कोशं दधाना परिवेष्टितम् ।

नानन्दे राजते ब्रह्मंस्तृष्णा जर्जरवल्लकी ॥ १९ ॥

नित्यमेवातिमलिना कटुकोन्माददायिनी।

दीर्घतन्त्री घनस्नेहा तृष्णा गह्वरवल्लरी ॥ २० ॥

अनानन्दकरी शून्या निष्फला व्यर्थमुन्नता ।

अमङ्गलकरी क्रूरा तृष्णा क्षीणेव मञ्जरी ॥ २१ ॥

अनावर्जितचित्तापि सर्वमेवानुधावति ।

न चाप्नोति फलं किंचित्तृष्णा जीर्णेव कामिनी ॥ २२ ॥

संसारवृन्दे महति नानारससमाकुले ।

भुवनाभोगरङ्गेषु तृष्णा जरठनर्तकी ॥ २३ ॥

जराकुसुमितारूढा पातोत्पातफलावलिः।

संसारजंगले दीर्घे तृष्णा विषलता तता ॥ २४ ॥

यन्न शक्रोति तत्रापि धत्ते ताण्डवितां गतिम् ।

नृत्यत्यानन्दरहितं तृष्णा जीर्णेव नर्तकी ॥ २५ ॥

भृशं स्फुरति नीहारे शाम्यत्यालोक आगते ।

दुर्लङ्घयेषु पदं धत्ते चिन्ता चपलबर्हिणी ॥ २६ ॥

17. "Desire is crooked yet soft to the touch; she promises pleasures but carries poison. Even the slightest contact with her stings like a venomous courtesan."

Deceptive Nature of Desire: 

Desire appears attractive and gentle at first but conceals a poisonous sting. Its initial allure masks its destructive power. (Verse 17)

18. "She pierces the hearts of men with her illusory ways; she is the creator of misfortune, miserable herself, and like a demonic temptress."

Illusion and Misery: 

Desire manipulates the heart through illusion, bringing suffering and misfortune. It is likened to a demonic force, an agent of bondage and delusion. (Verse 18)

19. "Entwined with the strings of laziness and inertia, she wraps around the mind like an old broken veena—desire, the decaying instrument that produces no joy."

Obstruction to Joy and Awakening: 

Desire, entwined with laziness and delusion, deadens the mind. It makes the mind incapable of producing the Joy of True Awareness. (Verse 19)

20. "Ever unclean and the bringer of bitter madness, she is deeply attached, long-strung, and dark like a vine growing in a hollow cave."

Attachment and Madness: 

It is unclean, bitter, and rooted in obsession. Like a vine growing in darkness, it thrives in ignorance and leads to mental instability. (Verse 20)

21. "Desire gives no joy, is empty within, fruitless despite rising high; she is inauspicious and cruel, like a withered flower cluster."

Futility and Emptiness: 

Desire fails to deliver Real Joy or fulfillment. It rises high in ambition but ends in frustration and inauspiciousness. (Verse 21)

22. "Though the mind does not welcome her, she still chases everything relentlessly. Yet she gains nothing—like an aged courtesan who can no longer seduce."

Uninvited Yet Clinging: 

Even when not consciously entertained, desire pursues all experiences compulsively and without success—symbolizing the habitual mind. (Verse 22)

23. "In the great carnival of samsara, filled with many flavors and worldly entertainments, desire is like an aged dancer, still trying to perform on the worldly stage."

Desire in Worldly Life: 

The world is presented as a stage where desire performs her outdated dance. Yet she is no longer graceful, only pitiful—suggesting the exhausted efforts of worldly pursuits. (Verse 23)

24. "Rooted in decay, blooming with the flowers of old age, and yielding the fruits of downfall and catastrophe, desire is a venomous creeper in the forest of existence."

Decay and Danger: 

With old age, desire becomes grotesque. It bears fruits of calamity and spiritual downfall, growing like a poisonous creeper in the jungle of existence. (Verse 24)

25. "Even where she has no power, she dances violently. Her dance is joyless, like that of an old and forgotten dancer."

Unreasonable Persistence: 

Even when powerless, desire does not cease. It continues its meaningless dance, devoid of joy, driven by blind momentum. (Verse 25)

26. "She flickers intensely like mist, only to disappear when true light arrives. In inaccessible places, she lays her steps—desire is like a restless peahen, driven by anxiety."

Anxiety and Dissolution: 

Like mist, desire seems to envelop the mind but vanishes upon the rise of wisdom (symbolized by light). It places restless steps even in difficult terrains—representing how worry and desire persist even in adversity. (Verse 26)

Summary of the Teachings:

These ten verses from Yoga Vāsiṣṭha form a poetic and philosophical allegory of tṛṣṇā—desire or craving—as the root cause of human suffering and bondage in saṁsāra (the cycle of birth and death). Each verse compares desire to progressively darker and decaying images, offering a deeply reflective and psychological insight.

Key Philosophical Insights:

1. These verses reflect a classical Vedantic dissection of desire (kāma) as the source of suffering and delusion.

2. Desire is not inherently powerful but is granted power by the mind’s ignorance and habit.

3. Even age, failure, or suffering do not weaken desire’s grip unless Awareness and Wisdom arise.

4. The imagery of dance, music, and decay emphasize the performative but empty nature of worldly craving.

5. Ultimately, only light (of Knowledge or Self-Realization) can dispel the mist of desire.

This section of the Yoga Vāsiṣṭha urges the aspirant to reflect deeply on the illusory and compulsive nature of desire, encouraging vairāgya (dispassion) as the first step toward Realization.

Chapter 1.17, Verses 6–16

Yoga Vashishtha 1.17.6–16

(Desires) 

श्रीराम उवाच।

उद्दामकल्लोलरवा देहाद्रौ वहतीह मे।

तरङ्गतरलाकारा तरत्तृष्णातरङ्गिणी ॥ ६ ॥

वेगं सरोद्धुमुदितो वात्ययेव जरत्तृणम्।

नीतः कलुषया क्वापि तृष्णया चित्तचातकः ॥ ७ ॥

यां यामहमतीवास्थां संश्रयामि गुणश्रियाम् ।

तां तां कृन्तति मे तृष्णा तन्त्रीमिव कुमूषिका ॥ ८ ॥

पयसीव जरत्पर्णं वायाविव जरत्तृणम् ।

नभसीव शरन्मेघश्चिन्ताचक्रे भ्रमाम्यहम् ॥ ९ ॥

गन्तुमास्पदमात्मीयमसमर्थधियो वयम्।

चिन्ताजाले विमुह्यामो जाले शकुनयो यथा ॥ १० ॥

तृष्णाभिधानया तात दग्धोऽस्मि ज्वालया तथा ।

यथा दाहोपशमनमाशंके नामृतैरपि ॥ ११ ॥

दूरं दूरमितो गत्वा समेत्य च पुनःपुनः।

भ्रमत्याशु दिगन्तेषु तृष्णोन्मत्ता तुरङ्गमी ॥ १२ ॥

जडसंसर्गिणी तृष्णा कृतोर्ध्वाधोगमागमा ।

क्षुब्धा ग्रन्थिमती नित्यमारघट्टाग्ररज्जुवत् ॥ १३ ॥

अन्तर्ग्रथितया देहे सर्वदुश्छेदयाऽनया।

रज्ज्वेवाशु बलीवर्दस्तृष्णया वाह्यते जनः ॥ १४ ॥

पुत्रमित्रकलत्रादितृष्णया नित्यकृष्टया ।

खगेष्विव किरात्येदं जालं लोकेषु रच्यते ॥ १५ ॥

भीषयत्यपि धीरं मामन्धयत्यपि सेक्षणम्।

खेदयत्यपि सानन्दं तृष्णाकृष्णेव शर्वरी ॥ १६ ॥

ShriRam said:

Verse 1.17.6 "A tempestuous, roaring river—this body—carries me along, with the waves of restless desires forming its ever-changing surface."

Verse 1.17.7 "Like an old dry leaf swept away by a storm, the parched bird of my mind is driven forcefully by the impure wind of craving."

Desire is turbulent and overwhelming: 

It is likened to a flood, storm, or tempest that drags the individual without stability or rest. The metaphors show how uncontrollable and consuming desire can become. (Verses 6,7)

Verse 1.17.8 "Whatever noble virtue or excellence I try to take refuge in, desire cuts it down mercilessly, like a rat gnawing the strings of a lute."

Desire destroys virtue and wisdom: 

Even when one turns towards noble values, desire undermines them silently and persistently. (Verse 8)

Verse 1.17.9 "Like an old leaf drifting in water, like dry grass caught in wind, like autumn clouds scattered in the sky, my mind spins in the cyclone of anxiety."

The mind caught in desire becomes unstable: 

Like leaves, clouds, or dry grass, it is easily moved by external forces—never grounded. (Verse 9)

Verse 1.17.10 "Incapable of settling into anything truly my own, I remain confused in the net of thoughts, like birds trapped in a snare."

Lack of inner anchoring: 

Desire prevents the mind from resting in its own Nature, leaving it vulnerable and confused, caught in endless cycles of thought. (Verse 10)

Verse 1.17.11 "O Father, I am scorched by the blazing fire of craving. I long for relief from this burning, even if it means turning away from sweet nectar."

Desire brings inner suffering: 

Compared to a fire that burns from within, it creates discontent that no external satisfaction can extinguish. (Verse 11)

Verse 1.17.12 "Like a crazed horse, desire runs wild—racing far and fast, turning back again, endlessly circling the horizons in every direction."

Insatiability and restlessness: 

Like a mad horse or net-ensnaring birds, desire continually leads one from one object to the next without peace. (Verse 12)

Verse 1.17.13 "Desire, dwelling among dull minds, moves erratically up and down. Always agitated, it’s like a twisted, knotted rope perpetually being pulled taut."

Verse 1.17.14 "Woven deep within the body, impossible to sever, desire binds humanity like a powerful ox tied with rope, dragging it as it pleases."

It binds the soul to materiality: 

Deeply embedded in the very structure of the body and psyche, desire is likened to a rope controlling an ox—inescapable without wisdom (Verses 13–14).

Verse 1.17.15 "Tugged constantly by desire for children, friends, spouses, and more, this web of craving is spun across the world—like a net laid to trap birds."

Verse 1.17.16 "Desire terrifies even the wise, blinds the seeing, and troubles the joyful—like a dark night of delusion overwhelming the soul."

Universal affliction: 

Desire spares none. It terrifies the brave, blinds the wise, and exhausts the joyous—acting like the dark night that consumes all clarity. (Verse 16)

Summary of Teachings:

These verses are spoken by Śrī Rāma and form part of his profound introspection into the nature of desire (tṛṣṇā). The poetic imagery used across the verses reflects both the intensity and the destructiveness of unregulated desire on the human mind and soul.

Philosophical Essence:

The passage builds a powerful case for the renunciation of craving as a prerequisite for Realization. It reveals that bondage arises not from the world itself, but from one’s insatiable craving for it. The verses do not condemn life or its relationships but spotlight the inner compulsions that distort and enslave the mind. Through Rāma’s voice, Yoga Vāsiṣṭha articulates the disillusionment necessary for the seeker to embark on a deeper spiritual inquiry—leading ultimately to viveka (discernment) and vairāgya (detachment).