Chapter 1.21, Verses 23–36

Yoga Vashishtha 1.21.23–36

(Futility of attachment)

श्रीराम उवाच।

सर्वेषां दोषरत्नानां सुसमुद्गिकयाऽनया ।

दुःखशृङ्खलया नित्यमलमस्तु मम स्त्रिया ॥ २३ ॥

किं स्तनेन किमक्ष्णा वा किं नितम्बेन किं भुवा ।

मांसमात्रैकसारेण करोम्यहमवस्तुना ॥ २४ ॥

इतो मांसमितो रक्तमितोऽस्थीनीति वासरैः ।

ब्रह्मन्कतिपयैरेव याति स्त्री विशरारुताम् ॥ २५ ॥

यास्तात पुरुषैः स्थूलैर्ललिता मनुजैः प्रियाः ।

ता मुने प्रविभक्ताङ्ग्यः स्वपन्ति पितृभूमिषु ॥ २६ ॥

यस्मिन्घनतरस्नेहं मुखे पत्राङ्कुराः स्त्रियः ।

कान्तेन रचिता ब्रह्मन्पीयते तेन जङ्गले ॥ २७ ॥

केशाः श्मशानवृक्षेषु यान्ति चामरलेखिकाम् ।

अस्थीन्युडुवदाभान्ति दिनैरवनिमण्डले ॥ २८ ॥

पिबन्ति पांसवो रक्तं क्रव्यादाश्चाप्यनेकशः ।

चर्माणि च शिवा भुङ्क्ते खं यान्ति प्राणवायवः ॥ २९ ॥

इत्येषा ललनाङ्गानामचिरेणैव भाविनी।

स्थितिर्मया वः कथिता किं भ्रान्तिमनुधावथ ॥ ३० ॥

भूतपञ्चकसंघट्टसंस्थानं ललनाभिधम् ।

रसादभिपतत्वेतत्कथं नाम धियान्वितः ॥ ३१ ॥

शाखाप्रतानगहना कट्वम्लफलमालिनी ।

सुतालोत्तालतामेति चिन्ता कान्तानुसारिणी ॥ ३२ ॥

कान्दिग्भूततया चेतो घनगर्धान्धमाकुलम् ।

परं मोहमुपादत्ते यूथभ्रष्टमृगो यथा ॥ ३३ ॥

शोच्यतां परमां याति तरुणस्तरुणीपरः।

निबद्धः करिणीलोलो विन्ध्यखाते यथा गजः ॥ ३४ ॥

यस्य स्त्री तस्य भोगेच्छा निःस्त्रीकस्य क्व भोगभूः ।

स्त्रियं त्यक्त्वा जगत्त्यक्तं जगत्त्यक्त्वा सुखी भवेत् ॥ ३५ ॥

आपातमात्ररमणेषु सुदुस्तरेषु भोगेषु नाहमलिपक्षतिचञ्चलेषु ।

ब्रह्मन्रमे मरणरोगजरादिभीत्या शाम्याम्यहं परमुपैमि पदं प्रयत्नात् ॥ ३६ ॥

Sriram said:

23. "O Sage, may I be forever rid of woman—she who is the well-fitted casket containing all the jewels of faults, bound tightly with the chain of sorrow."

24. "What use is there in her breasts, her eyes, her hips, or her body? All these are nothing more than lumps of flesh. Why should I crave this unsubstantial thing?"

25. "With each passing day, this woman, composed of flesh, blood, and bones, moves inevitably toward the stench of decay, O Brahman."

26. "Those women who were once dear to coarse and lustful men now lie with decomposed limbs in the land of the ancestors."

27. "O Sage, the very lips once lovingly adorned by a passionate man become food for wild creatures in desolate places."

28. "Her hair becomes fluttering strands on funeral pyres, her bones glow like stars as they scatter upon the earth within days."

29. "Dust drinks her blood, scavengers feast upon her flesh in many ways, the skin is consumed by jackals, and the vital airs vanish into the sky."

30. "I have now described to you the impending condition of a woman’s body. Why do you chase after such delusion?"

31. "This so-called “woman” is merely a formation made from the combination of the five elements. How can a person of intelligence develop attachment to such a mortal mass?"

32. "Like a tree with spreading branches full of bitter and sour fruits, so too is desire for a beloved—dense with distressful thoughts."

33. "The mind, becoming blind and maddened like a lone deer that has lost its herd, falls into deep delusion through the attraction to women."

34. "The young man who becomes devoted to a young woman is deeply to be pitied—like an elephant trapped in a deep chasm, swayed by the lure of the female."

35. "He who has a woman has a craving for pleasure. But what pleasure remains for one who has renounced her? Abandoning woman is equivalent to abandoning the world; and one who abandons the world becomes truly happy."

36. "I do not find delight in fleeting pleasures that exist only momentarily and are hard to obtain—pleasures which belong to the unstable domain of the senses. O Sage, I delight instead in the fear of death, disease, and old age. Through this, I gradually find Peace and strive for the Supreme State."

Summary of the Teachings:

These verses express a deep dispassion (vairāgya) toward sensual and worldly pleasures, specifically targeting the infatuation with women as symbolic of sensory indulgence. 

The speaker, Śrī Rāma, speaks from a place of intense renunciation, disillusioned by the impermanence and inherent suffering tied to physical attraction and desire. He portrays the female form—often idolized in worldly life—as ultimately no different from flesh, blood, and decay, urging the sage and listener to recognize this transient reality.

The meditation on mortality is stark and direct. Śrī Rāma details the inevitable decomposition of the body, once considered beautiful, to emphasize the futility of attachment. He argues that time strips away the illusion of form and renders all bodies equally perishable. This powerful imagery is meant to shock the mind out of attachment and awaken a deeper inquiry into the eternal truth.

Philosophically, he underscores the non-substantiality of physical identity. The woman is described not as a person but as a configuration of the five gross elements—earth, water, fire, air, and space. Therefore, desiring her is no different than becoming attached to mud or smoke. Such identification with the body is a form of ignorance, and one who sees clearly will not fall into it.

The verses also illustrate how infatuation leads to suffering. Śrī Rāma compares the lover to a blind deer lost from its herd or an elephant trapped in a pit. The implication is that the deluded mind, when captured by desire, becomes incapacitated and suffers inevitable downfall. These analogies are aimed at cultivating discernment and detachment.

Finally, Śrī Rāma makes a clear shift from transient pleasure to enduring peace. Instead of pursuing momentary joys, he finds solace in contemplating the dangers of worldly life—disease, aging, and death—which become impetuses for spiritual striving. His goal is the attainment of the Supreme State (parama pada), which lies beyond pleasure and pain, beyond attraction and aversion—an Eternal Stillness untouched by the world.

Chapter 1.21, Verses 11–22

Yoga Vashishtha 1.21.11–22

(Seductive and destructive nature of desire)

श्रीराम उवाच।

केशकज्जलधारिण्यो दुःस्पर्शा लोचनप्रियाः ।

दुष्कृताग्निशिखा नार्यो दहन्ति तृणवन्नरम् ॥ ११ ॥

ज्वलतामतिदूरेऽपि सरसा अपि नीरसाः।

स्त्रियो हि नरकाग्नीनामिन्धनं चारु दारुणम् ॥ १२ ॥

विकीर्णाकारकबरी तरत्तारकलोचना।

पुर्णेन्दुबिम्बवदना कुसुमोत्करहासिनी ॥ १३ ॥

लीलाविलोलपुरुषा कार्यसंहारकारिणी।

परं विमोहनं बुद्धेः कामिनी दीर्घयामिनी ॥ १४ ॥

पुष्पाभिराममधुरा करपल्लवशालिनी।

भ्रमराक्षिविलासाढ्या स्तनस्तबकधारिणी ॥ १५ ॥

पुष्पकेसरगौराङ्गी नरमारणतत्परा ।

ददात्युन्मत्तवैवश्यं कान्ता विषलता यथा ॥ १६ ॥

सत्कार्योच्छ्वासमात्रेण भुजङ्गदलनोत्कया ।

कान्तयोद्ध्रियते जन्तुः करभ्येवोरगो बिलात् ॥ १७ ॥

कामनाम्ना किरातेन विकीर्णा मुग्धचेतसाम् ।

नार्यो नरविहंगानामङ्गबन्धनवागुराः ॥ १८ ॥

ललनाविपुलालाने मनोमत्तमतंगजः।

रतिशृङ्खलया ब्रह्मन्बद्धस्तिष्ठति मूकवत् ॥ १९ ॥

जन्मपल्वलमत्स्यानां चित्तकर्दमचारिणाम् ।

पुंसां दुर्वासनारज्जुर्नारी बडिशपिण्डिका ॥ २० ॥

मन्दुरं च तुरङ्गाणामालानमिव दन्तिनाम् ।

पुंसां मन्त्र इवाहीनां बन्धनं वामलोचना ॥ २१ ॥

नानारसवती चित्रा भोगभूमिरियं मुने।

स्त्रियमाश्रित्य संयाता परामिह हि संस्थितिम् ॥ २२ ॥

Sriram said:

Verse 11: "Women, with hair dark as collyrium and bodies difficult to touch, are pleasing to the eyes but, like flames of misdeeds, they burn men as dry grass."

Verse 12: "Though distant and appearing delightful, women are ultimately insipid. They are charmingly fierce fuel for the fires of hell."

Verse 13: "With disheveled locks, starlike eyes, faces like full moons, and smiles like blossoming garlands, they enchant the senses."

Verse 14: "Engaging playfully with men and disrupting their righteous efforts, the seductive woman deludes even the intelligent and drags them into long nights of delusion."

Verse 15: "Soft as flowers and graceful with lotus-like hands, endowed with bewitching beauty, she entrances with the charm of illusion."

Verse 16: "With a body fair as the pollen of flowers, she is bent on destroying men, like a poisonous creeper that causes madness and ruin."

Verse 17: "With just a sigh from her lips, like a serpent seizing prey from its hole, a woman captures a man by her touch, intoxicating and deadly."

Verse 18: "Named Desire, like a hunter, women trap innocent, naive minds. They are nets and nooses for men, who are like birds easily snared."

Verse 19: "The mind, like an intoxicated elephant, is tied down by women using the chain of passion, making even the wise act as if mute and powerless."

Verse 20: "A woman is like a baited hook, luring the fish of the mind swimming in the muddy waters of desire. For men, she is the noose of evil tendencies."

Verse 21: "For men, she is like a tether for horses, a chain for elephants, and for the weak-minded, like a misleading incantation—binding them completely."

Verse 22: "O Sage, this dazzling and diverse realm of sensory enjoyment, filled with many tastes, is the platform of pleasure that, when embraced through women, leads men to utter ruin."

Summary of the Teachings:

These verses express a strong cautionary message about sensual attachment, particularly emphasizing the seductive and destructive nature of desire symbolized by women. The text uses vivid metaphors—fire, poison, snares, and chains—to portray the illusory attraction of physical beauty and how it ensnares the minds of men, often leading to their downfall.

The woman, in these verses, is not condemned as an individual but is portrayed as a symbol of kāma (desire), which obstructs the path to spiritual awakening. 

This desire is described as deceptively sweet—appealing at first glance, but ultimately a force that derails one’s pursuit of Truth and Realization. Even the wise can be deluded, suggesting the deep-rooted power of māyā (illusion) in human life.

A central message is that worldly pleasures, when unexamined, entangle the soul in bondage. The allure of sensory gratification, personified by the feminine form, binds the intellect and inhibits spiritual growth. The verses warn the seeker to be vigilant, not by rejecting women per se, but by seeing through the illusion that sensual pleasure brings lasting happiness.

Furthermore, these verses align with the broader teachings of Yoga Vāsiṣṭha: vairāgya (dispassion) is essential for Realization. Just as the fish is caught by bait, the mind is caught by desire. Therefore, the seeker must transcend surface charm and turn inward, breaking free from the illusion of beauty and pleasure.

Lastly, this section underscores the necessity of discernment (viveka) in the spiritual path. Attachment to sense objects leads to cycles of suffering, while wisdom leads to release. These teachings are not anti-woman but deeply symbolic, urging the aspirant to rise above entanglements and Realize the Self beyond illusion.

Chapter 1.21, Verses 1–10

Yoga Vashishtha 1.21.1–10

(The false allure of women's beauty)

श्रीराम उवाच ।

मांसपाञ्चालिकायास्तु यन्त्रलोलेऽङ्गपञ्जरे ।

स्नाय्वस्थिग्रन्थिशालिन्याः स्त्रियाः किमिव शोभनं ॥ १ ॥

त्वङ्मांसरक्तबाष्पाम्बु पृथक्कृत्वा विलोचनम् ।

समालोकय रम्यं चेत्किं मुधा परिमुह्यसि ॥ २ ॥

इतः केशा इतो रक्तमितीयं प्रमदातनुः ।

किमेतया निन्दितया करोति विपुलाशयः ॥ ३ ॥

वासोविलेपनैर्यानि लालितानि पुनः पुनः।

तान्यङ्गान्यङ्ग लुण्ठन्ति क्रव्यादाः सर्वदेहिनाम् ॥ ४ ॥

मेरुश्रृंगतटोल्लासि गंगाजलरयोपमा।

दृष्टा यस्मिन्स्तने मुक्ताहारस्योल्लासशालिता ॥ ५ ॥

श्मशानेषु दिगन्तेषु स एव ललनास्तनः ।

श्वभिरास्वाद्यते काले लघुपिण्ड इवान्धसः ॥ ६ ॥

रक्तमांसास्थिदिग्धानि करभस्य यथा वने ।

तथैवाङ्गानि कामिन्यास्तां प्रत्यपि हि को ग्रहः ॥ ७ ॥

आपातरमणीयत्वं कल्पते केवलं स्त्रियाः।

मन्ये तदपि नास्त्यत्र मुने मोहैककारणम् ॥ ८ ॥

विपुलोल्लासदायिन्या मदमन्मथपूर्वकम्।

को विशेषो विकारिण्या मदिरायाः स्त्रियास्तथा ॥ ९ ॥

ललनालानसंलीना मुने मानवदन्तिनः।

प्रबोधं नाधिगच्छन्ति दृढैरपि शमाङ्कुशैः ॥ १० ॥

SriRama said:

1. "O Sage, what beauty can there be in a woman’s body, which is nothing more than a mechanical frame of flesh, blood, nerves, and bones—restlessly driven by the machinery of life?"

2. "Separate the skin, flesh, blood, and moisture from the eye, and behold—what is there to charm the mind? Why then do you fall into delusion over mere appearances?"

3. "Here are the hairs, there the blood—what indeed is this woman’s form made of? Why would a person with lofty aspirations become attached to such an impure and perishable composition?"

4. "Those limbs that are repeatedly caressed, adorned with perfumes and fine garments—are soon to be devoured by scavengers, like all mortal bodies."

5. "The breasts, once compared to mountain peaks and likened to the sparkling waves of the Ganges, bearing the radiance of pearl necklaces—"

6. "The same breasts, in due time, lie abandoned in the cremation grounds and open fields, consumed by dogs like leftover meat."

7. "Just as the limbs of a slain elephant, smeared with blood, flesh, and bone, lie scattered in the forest, so too are the limbs of a woman. What is there to be infatuated with?"

8. "The apparent charm of a woman is only momentary and superficial. I believe even that charm is an illusion—only delusion causes such attraction."

9. "What real difference is there between a woman, whose allure arises from intoxication and desire, and liquor itself, which also provokes delusion and downfall?"

10. "Like elephants caught in the traps of hunters, men bound by the snare of women do not awaken—even when controlled with firm restraints of wisdom and discipline."

Summary of Teachings:

These verses from the Yoga Vāsiṣṭha present a dispassionate reflection on the fleeting nature of physical beauty, particularly the human tendency to become attached to the form of women. SriRama, the speaker, uses stark imagery to highlight the impermanence and inherent impurity of the physical body. His purpose is not to degrade women, but to awaken discernment (viveka) in the seeker who is caught in worldly infatuations. The underlying philosophy is rooted in non-attachment (vairāgya), a cornerstone of yogic and Vedantic paths.

SriRama's analysis deconstructs the body into its constituent parts—flesh, blood, bones, and other materials—to emphasize that the allure it generates is a result of ignorance and illusion (mohā). By stripping away the outer appearance, he questions why anyone would become enchanted by what is essentially a temporary and decomposing mass. This method of dissection, both literal and philosophical, serves to bring clarity and detachment in the aspirant’s mind.

The text brings attention to the inevitability of decay and death. That which is praised and adorned today becomes tomorrow’s food for scavengers. This stark reality check is meant to jolt the seeker out of sensual delusion and redirect attention to the pursuit of the eternal. In showing the fate of even the most beautiful bodies, the verses convey the futility of clinging to form.

SriRama also draws a parallel between the intoxication caused by sensual allure and that caused by alcohol. Both lead the mind away from clarity and inner freedom, resulting in bondage and suffering. The verses invite the reader to see through such intoxication and to realize that both physical attachment and substance addiction stem from the same source: a disturbed mind seeking fulfillment outside itself.

Finally, the metaphor of men as elephants trapped by women’s allure highlights the power of delusion and how deeply it binds even the wise. Despite having spiritual knowledge and discipline, if attachment is not uprooted, awakening cannot be attained. The verses thus call for vigilance, self-inquiry, and the cultivation of viveka and vairāgya to progress on the path toward Realization.

Chapter 1.20, Verses 34–43

Yoga Vashishtha 1.20.34–43

(Compassion for frail & short lived Youth)

श्रीराम उवाच।

दिनानि कतिचिद्येयं फलिता देहजङ्गले।

युवता शरदस्यां हि न समाश्वासमर्हथ ॥ ३४ ॥

झटित्येव प्रयात्येव शरीराद्युवताखगः।

क्षणेनैवाल्पभाग्यस्य हस्ताच्चिन्तामणिर्यथा ॥ ३५ ॥

यदा यदा परां कोटिमध्यारोहति यौवनम् ।

वल्गन्ति सज्वराः कामास्तदा नाशाय केवलम् ॥ ३६ ॥

तावदेव विवल्गन्ति रागद्वेषपिशाचकाः ।

नास्तमेति समस्तैषा यावद्यौवनयामिनी ॥ ३७ ॥

नानाविकारबहुले वराके क्षणनाशिनि।

कारुण्यं कुरु तारुण्ये म्रियमाणे सुतै यथा ॥ ३८ ॥

हर्षमायाति यो मोहात्पुरुषः क्षणभङ्गिना ।

यौवनेन महामुग्धः स वै नरमृगः स्मृतः ॥ ३९ ॥

मानमोहान्मदोन्मत्तं यौवनं योऽभिलष्यति ।

अचिरेण स दुर्बुद्धिः पश्चात्तापेन युज्यते ॥ ४० ॥

ते पूज्यास्ते महात्मानस्त एव पुरुषा भुवि ।

ये सुखेन समुत्तीर्णाः साधो यौवनसंकटात् ॥ ४१ ॥

सुखेन तीर्यतेऽम्भोधिरुत्कृष्टमकराकरः ।

न कल्लोलबलोल्लासि सदोषं हतयौवनम् ॥ ४२ ॥

विनयभूषितमार्यजनास्पदं करुणयोज्ज्वलमावलितं गुणैः ।

इह हि दुर्लभमङ्ग सुयौवनं जगति काननमम्बरगं यथा ॥ ४३ ॥

Sriram said:

34. "O Sage, youth is like a fruit that ripens for only a few days in the forest of the body; like autumn blossoms, it is fleeting and should not be relied upon."

35. "Just as a magical gem may suddenly slip from the hand of an unfortunate person, so too youth swiftly departs from the body—disappearing in an instant."

36. "Whenever youth reaches its peak, desires charged with feverish intensity also rise—only to end in destruction."

37. "The goblins of attachment and aversion dance madly only as long as the dark night of youth persists; they vanish only when that night ends."

38. "O Noble One, just as compassion arises for a dying child, so should it arise for the frail and short-lived youth, full of endless disturbances."

39. "He who, out of delusion, finds joy in the evanescent charm of youth is truly a beast in human form—intoxicated and deluded."

40. "The fool who longs for prideful, maddened youth, driven by vanity and arrogance, soon finds himself consumed by regret."

41. "Honored are those noble souls who, with wisdom, cross the treacherous ocean of youth unscathed and serene—they alone are true men."

42. "A man may easily cross an ocean filled with fierce crocodiles, but not the troubled waters of youth, which churn with waves of flaws and instability."

43. "True youth is rare in this world—like a forest in the sky—when it is adorned with humility, dwells among the noble, shines with compassion, and is filled with virtues."

Summary of the Teachings in These Verses:

These verses of the Yoga Vāsiṣṭha present a piercing and contemplative reflection on the nature of youth, casting it not as a time of triumph but as a transient and dangerous phase of life. Youth is depicted as a fleeting phenomenon, blossoming only for a short while, like a fruit in the wilderness or a seasonal flower. 

This brevity renders it unworthy of attachment or pride, cautioning against the illusion of permanence in physical vitality.

The text likens the sudden loss of youth to the dropping of a magical gem—valuable yet uncontrollable—emphasizing its unpredictability and fragility. 

With the ascent of youth comes the surge of passionate desires, which, rather than fulfilling, lead to destruction and turmoil. Thus, youthful passion is portrayed not as a gift, but as a breeding ground for suffering and self-delusion.

Attachment to youth gives rise to inner demons—lust, hatred, pride, and delusion—which haunt the mind during this phase. 

These psychological afflictions fade only with the end of youth, likened to the end of a long night. Compassion is called for toward youth itself, which is frail, troubled, and destined to perish, much like sympathy for a dying child.

Those who are enchanted by the pleasures of youth are regarded as spiritually ignorant, even beast-like, their joy rooted in delusion. Their pursuit inevitably leads to regret and sorrow. In contrast, true wisdom lies in transcending the temptations of youth, navigating its challenges with equanimity and insight.

Finally, the text praises the rare and exalted form of youth—one that is infused with virtue, humility, compassion, and association with noble beings. Such youth is likened to an ethereal forest in the sky, a metaphor for its exceptional and nearly unattainable nature. This vision redefines the ideal of youth not as sensual vibrancy, but as moral and spiritual brilliance.

Chapter 1.20, Verses 24–33

Yoga Vashishtha 1.20.24–33

(The Mirage of Youth)

श्रीराम उवाच।

रसकेसरसंबाधं कुविकल्पदलाकुलम्।

दुश्चिन्ताचञ्चरीकाणां पुष्करं विद्धि यौवनम् ॥ २४ ॥

कृताकृतकुपक्षाणां हृत्सरस्तीरचारिणाम्।

आधिव्याधिविहंगानामालयो नवयौवनम् ॥ २५ ॥

जडानां गतसंख्यानां कल्लोलानां विलासिनाम् ।

अनपेक्षितमर्यादो वारिधिर्नवयौवनम् ॥ २६ ॥

सर्वेषां गुणसर्गाणां परिरूढरजस्तमाः।

अपनेतुं स्थितिं दक्षो विषमो यौवनानिलः ॥ २७ ॥

नयन्ति पाण्डुतां वक्रमाकुलावकरोत्कटाः।

आरोहन्ति परां कोटिं रूक्षा यौवनपांसवः ॥ २८ ॥

उद्वोधयति दोषालिं निकृन्तति गुणावलिम् ।

नराणां यौवनोल्लासो विलासो दुष्कृतश्रियाम् ॥ २९ ॥

शरीरपङ्कजरजश्चञ्चलां मतिषट्पदीम्।

निबध्नन्मोहयत्येष नवयौवनचन्द्रमाः ॥ ३० ॥

शरीरखण्डकोद्भूता रम्या यौवनवल्लरी।

लग्नमेव मनोभृङ्गं मदयत्युन्नतिं गता ॥ ३१ ॥

शरीरमरुतापोत्थां युवतामृगतृष्णिकाम्।

मनोमृगाः प्रधावन्तः पतन्ति विषयावटे ॥ ३२ ॥

शरीरशर्वरीज्योत्स्ना चित्तकेसरिणः सटा।

लहरी जीविताम्भोधेर्युवता मे न तुष्टये ॥ ३३ ॥

Sriram said:

Verse 24: "O Rāma, understand youth to be like a lotus pond overrun by the intoxicating essence of pleasures, swarming with the bees of disturbing thoughts and false imaginations."

Verse 25: "Youth is a dwelling place for the birds of mental and physical afflictions, who flutter along the banks of the heart’s lake, carrying both real and imagined burdens."

Verse 26: "Youth, like a turbulent ocean, is filled with waves of wild and irrational urges. It does not observe any restraint, and is beyond the reach of the dull-witted and the wise alike."

Verse 27: "The wind of youth blows violently, stirring up the dust of passions and darkness (rajas and tamas), making it difficult even for the wise to remain steady and balanced."

Verse 28: "The dry and harsh dust-storms of youth rise high, turning clarity into confusion, and lead even the purest to crookedness and impurity."

Verse 29: "The splendor of youth awakens a multitude of faults, destroys noble qualities, and becomes the ornament of those rich in sin and misdeeds."

Verse 30: "The moon of fresh youth binds the restless bee of the mind to the pollen of the body’s pleasures, bewitching it into delusion."

Verse 31: "The delightful creeper of youth, growing from the root of the body, captures the bee of the mind and intoxicates it when it reaches full bloom."

Verse 32: "The mirage of sensual delights arising from the wind of bodily desires draws the deer-like mind toward it, causing it to fall into the pit of worldly objects."

Verse 33: "The moonlight of a young woman’s body is like the mane of the lion of desire within the heart, and the wave of her charm on the ocean of life does not bring me any satisfaction."

Summary of the Teachings:

These verses from the Yoga Vāsiṣṭha form a deeply reflective critique of youth, not as a biological phase but as a psychological condition dominated by desires, restlessness, and illusions. Youth is compared repeatedly to natural images such as ponds, oceans, wind, and dust storms—all of which represent its instability, power, and tendency to obscure clarity and wisdom. The metaphors also emphasize its transience and susceptibility to inner disturbance.

The text highlights that youth is a period when the mind becomes overrun with fantasies and anxieties. Even the intellect becomes clouded, as desires and emotions take control, and judgment is easily compromised. 

Real and imagined fears alike take residence in the heart, rendering the aspirant vulnerable to suffering and disorientation. The imagery of birds, bees, waves, and dust evokes a world teeming with activity but lacking grounding.

There is an emphasis on the inability of even the wise to withstand the overpowering effects of youth. The winds of passion and ignorance uproot stability, and the dust they raise blinds moral clarity. Noble virtues and good character are often eroded in this phase of life, giving way to vice and error. The youthful splendor, rather than being celebrated, is shown as dangerous when it lacks discernment.

The attraction to sensual pleasure is portrayed as a delusion—the mind is likened to a bee drawn to the body's superficial beauty or a deer chasing mirages, only to be trapped in the snare of worldly objects. These verses use poetic imagery to show how powerful and deceptive bodily allure can be, especially when filtered through the lens of youthful intoxication.

Finally, Rāma expresses a detachment from this glamour. The last verse marks a decisive turn—what entices and excites most is described as ultimately unsatisfying to the one who sees clearly. This detachment is not born of bitterness but of Wisdom. It sets the stage for deeper renunciation, reflective insight, and a life of inner clarity beyond the illusions of youthful craving.

Chapter 1.20, Verses 11–23

Yoga Vashishtha 1.20.11–23

(The forest of youth) 

श्रीराम उवाच।

सर्वस्याग्रे सर्वपुंसः क्षणमात्रमनोहरम्।

गन्धर्वनगरप्रख्यं यौवनं मे न रोचते ॥ ११॥

इषुप्रपातमात्रं हि सुखदं दुःखभासुरम्।

दाहपोषप्रदं नित्यं यौवनं मे न रोचते ॥ १२ ॥

आपातमात्ररमणं सद्भावरहितान्तरम् ।

वेश्यास्त्रीसंगमप्रख्यं यौवनं मे न रोचते ॥ १३ ॥

ये केचन समारम्भास्ते सर्वे सर्वदुःखदाः ।

तारुण्ये संनिधिं यान्ति महोत्पाता इव क्षये ॥ १४ ॥

हार्दान्धकारकारिण्या भैरवाकारवानपि ।

यौवनाज्ञानयामिन्या बिभेति भगवानपि ॥ १५ ॥

सुविस्मृतशुभाचारं बुद्धिवैधुर्यदायिनम् ।

ददात्यतितरामेष भ्रमं यौवनसंभ्रमः ॥ १६॥

कान्तावियोगजातेन हृदि दुःस्पर्शवह्निना ।

यौवने दह्यते जन्तुस्तरुर्दावाग्निना यथा ॥ १७ ॥

सुनिर्मलापि विस्तीर्णा पावन्यपि हि यौवने ।

मतिः कलुषतामेति प्रावृषीव तरङ्गिणी ॥ १८ ॥

शक्यते घनकल्लोला भीमा लङ्घयितुं नदी ।

न तु तारुण्यतरला तृष्णातरलितान्तरा ॥ १९ ॥

सा कान्ता तौ स्तनौ पीनौ ते विलासास्तदाननम् ।

तारुण्य इति चिन्ताभिर्याति जर्जरतां जनः ॥ २० ॥

नरं तरलतृष्णार्ति युवानमिह साधवः ।

पूजयन्ति न तु च्छिन्नं जरत्तृणलवं यथा ॥ २१ ॥

नाशायैव मदार्तस्य दोषमौक्तिकधारिणः।

अभिमानमहेभस्य नित्यालानं हि यौवनम् ॥ २२ ॥

मनोविपुलमूलानां दोषाशीविषधारिणाम् ।

शोषरोदनवृक्षाणां यौवनं बत काननम् ॥ २३ ॥

Sriram said:

11. "I do not find delight in youth, even though it appears charming for a fleeting moment to all beings, like a celestial city—illusory and unreal."

12. "Youth provides pleasure only for the brief instant of an arrow’s flight; it is laden with suffering, gives rise to burning and indulgence, and is ever unstable. I find no joy in it."

13. "It gives momentary delight and is devoid of True Essence within. Like union with a courtesan, it is superficial and lacks depth. Hence, I do not relish youth."

14. "All undertakings in life, whatever they may be, bring suffering in their wake. During youth, they gather like great calamities approaching their peak."

15. "Even the Lord would tremble before the ignorance born night of youth, which casts inner darkness upon the heart and assumes a dreadful form."

16. "The intoxication of youth, which leads to forgetfulness of virtuous conduct and clouds the intellect, brings delusion in excessive measure."

17. "The creature in youth is scorched by the searing fire of grief caused by separation from the beloved, just as a tree is burned by a forest fire."

18. "Even a Pure and expansive mind becomes impure in youth, like a sacred river muddied during the rains."

19. "One may cross a flood-swollen river filled with terrifying waves, but not the torrent of desires and cravings that surge during youth."

20. "That beloved, those full breasts, those playful acts, that charming face" — reflecting thus on youth, a man becomes feeble and worn out.

21. "The wise never esteem a youth burning with fickle desire, just as they do not value broken, dry grass."

22. "Youth, adorned with pride and intoxication, is ever tethered to destruction—like an elephant in rut chained by its own arrogance."

23. "Youth is a forest dense with poisonous serpents of faults, rooted in the expansive delusions of the mind, and filled with the trees of sorrow and lamentation. Alas, what a jungle it is!"

Summary of the Teachings

These verses present a vivid and uncompromising critique of youth (tāruṇya) from a philosophical standpoint. The speaker, Śrī Rāma, reflects dispassionately on the fleeting charm of youth, describing it as transient, deceptive, and ultimately a source of suffering. Though it may appear pleasurable, this phase of life is likened to mirages and illusions—momentarily delightful but inherently empty and unreliable.

The second theme emphasized is the destructiveness that youth can bring when it is not tempered by wisdom. The verses highlight how youth fosters forgetfulness of virtue, clouds discernment, and gives rise to vanity and desire. The metaphor of night, fire, flood, and forest fire portray youth as a phase prone to inner darkness and painful consequences, especially when driven by passions and attachments.

Moreover, the emotional turmoil and instability of youth are underscored, particularly through metaphors of romantic grief, mental agitation, and compulsive craving. These inner afflictions are not merely psychological but spiritual obstacles that obscure the path to Higher Realization. 

The grief of separation, the burning intensity of desire, and the deluded hope in transient pleasures—all are cited as sources of immense suffering during youth.

Another critical point made is the contrast between appearance and Reality. The verses show how the external beauty and allure of youth are deceptive. 

Just as a courtesan’s affection may be superficial, so too is the joy in youth—brief and lacking in substance. The wise do not honor unrestrained youth, just as dry and broken grass holds no value; thus, discernment is praised above indulgence.

Finally, the cumulative image of youth is that of a dangerous, entangling forest filled with the venomous snakes of faults and the trees of sorrow. Far from being glorified, youth is portrayed as a testing ground of delusion. These teachings gently guide the seeker toward vairāgya (dispassion) and viveka (discernment), encouraging detachment from the seductive but perilous phases of worldly life, especially during youthful vigor.

Chapter 1.20, Verses 1–10

Yoga Vashishtha 1.20.1–10

(The tragedy of youth)

श्रीराम उवाच ।

बाल्यानर्थमथ त्यक्त्वा पुमानभिहताशयः ।

आरोहति निपाताय यौवनं संभ्रमेण तु ॥ १ ॥

तत्रानन्तविलासस्य लोलस्य स्वस्य चेतसः ।

वृत्तीरनुभवन्याति दुःखाद्दुःखान्तरं जडः ॥ २ ॥

स्वचित्तबिलसंस्थेन नानासंभ्रमकारिणा।

बलात्कामपिशाचेन विवशः परिभूयते ॥ ३ ॥

चिन्तानां लोलवृत्तीनां ललनानामिवाऽवृतीः ।

अर्पयत्यवशं चेतो बालानामञ्जनं यथा ॥ ४ ॥

ते ते दोषा दुरारम्भास्तत्र तं तादृशाशयम्।

तद्रूपं प्रतिलुम्पन्ति दुष्टास्तेनैव ये मुने ॥ ५ ॥

महानरकबीजेन संततभ्रमदायिना ।

यौवनेन न ये नष्टा नष्टा नान्येन ते जनाः ॥ ६ ॥

नानारसमयी चित्रवृत्तान्तनिचयोम्भिता।

भीमा यौवनभूर्येन तीर्णा धीरः स उच्यते ॥ ७ ॥

निमेषभासुराकारमालोलघनगर्जितम् ।

विद्युत्प्रकाशमशिवं यौवनं मे न रोचते ॥ ८ ॥

मधुरं स्वादु तिक्तं च दूषणं दोषभूषणम्।

सुराकल्लोलसदृशं यौवनं मे न रोचते ॥ ९ ॥

असत्यं सत्यसंकाशमचिराद्विप्रलम्भदम् ।

स्वप्नाङ्गनासङ्गसमं यौवनं मे न रोचते ॥ १० ॥

Sriram said:

1. "O Sage, when a person, having given up the futility of childhood but still afflicted by ignorance, rushes with excitement into youth, it is only to fall from a greater height."

2. "There, with a restless and unrestrained mind, indulging in endless diversions, he passes from one sorrow to another, experiencing new forms of suffering in his ignorance."

3. "Overpowered by the demon of lust, who dwells in the dark cave of his own mind and causes ceaseless confusion, he becomes helpless and degraded."

4. "Like black kajal applied to the eyes of children, his mind becomes stained by the incessantly wavering thoughts of worries and desires, which act like charming women leading him astray."

5. "The many defects born from such desires, difficult to overcome, overpower the individual whose tendencies are of that Nature, destroying his True Self."

6. "Those who are not lost during the turmoil of youth, the seed of great suffering and future downfall, are truly rare; for others, there is no redemption."

7. "One who crosses the dreadful terrain of youth, filled with ever-changing, colourful attractions and perilous narratives, is rightly called wise and courageous."

8. "I do not take delight in youth, which is like a lightning flash—brilliant for a moment—yet full of unsteady clouds and thunder, and ultimately ominous."

9. "Sweet and pleasing on the surface, yet bitter and adorned with flaws, youth is like the frothing waves of intoxicating liquor—I do not find it appealing."

10. "False in its seeming truth, and soon leading to betrayal, youth is akin to the illusory embrace of a woman in a dream—I take no joy in it."

Summary of Teachings:

These verses, spoken by Sri Rama in the Yoga Vāsiṣṭha, present a profound disillusionment with youth, exposing its transient and deceptive nature. While youth is commonly celebrated, Rama reveals it as a stage of intense turmoil and vulnerability, where ignorance manifests in new and often more destructive forms. It is not an age of clarity, but one of impulsive action driven by unchecked emotions and desires.

Youth is depicted here as a breeding ground for suffering, as the mind—fickle and unanchored—chases pleasures, creating deeper attachments and disappointments. Lust, likened to a demon, seizes control, compelling the individual into unwholesome actions that lead to further bondage. This is not just physical but deeply psychological, as thought patterns themselves become tinted and corrupted by illusions of gratification.

The verses emphasize how easily youth seduces the unwary into a cycle of confusion and sorrow. The imagery is striking—of children having their eyes darkened, of inner demons lurking in caves, of lightning and thunder that dazzle but bring danger. These metaphors illustrate how surface appearances can mask inner ruin. Youth is thus a crucible where only the wise, those who resist its sway, emerge unscathed.

What marks the wise, according to Rama, is not abstention from youth but transcendence through understanding. He praises those who endure and rise above the seductions of youthful pleasures, calling them truly strong and discerning. Such a person is rare but represents the ideal spiritual aspirant who sees beyond illusion.

Ultimately, these verses prepare the ground for deeper philosophical inquiry by creating a disenchantment with worldly stages of life. In recognizing the false charm of youth, the aspirant becomes ripe for detachment (vairāgya), which is a prerequisite for Self-Realization in the path of Yoga and Knowledge.