Chapter 1.23, Verses 1–11

Yoga Vashishtha 1.23.1–11

(Time, the Ultimate and inescapable devourer)

श्रीराम उवाच ।

विकल्पकल्पनानल्पजल्पितैरल्पबुद्धिभिः ।

भेदैरुद्धुरतां नीतः संसारकुहरे भ्रमः ॥ १ ॥

सतां कथमिवास्थेह जायते जालपञ्जरे।

बाला एवात्तुमिच्छन्ति फलं मुकुरबिम्बितम् ॥ २ ॥

इहापि विद्यते येषां पेलवा सुखभावना ।

आखुस्तन्तुमिवाशेषं कालस्तामपि कृन्तति ॥ ३ ॥

न तदस्तीह यदयं कालः सकलघस्मरः।

ग्रसते तज्जगज्जातं प्रोत्थाब्धिमिव वाडवः ॥ ४ ॥

समस्तसामान्यतया भीमः कालो महेश्वरः ।

दृश्यसत्तामिमां सर्वां कवलीकर्तुमुद्यतः ॥ ५ ॥

महतामपि नो देवः प्रतिपालयति क्षणम्।

कालः कवलितानन्तविश्वो विश्वात्मतां गतः ॥ ६ ॥

युगवत्सरकल्पाख्यैः किंचित्प्रकटतां गतः।

रूपैरलक्ष्यरूपात्मा सर्वमाक्रम्य तिष्ठति ॥ ७ ॥

ये रम्या ये शुभारम्भाः सुमेरुगुरवोऽपि ये।

कालेन विनिगीर्णास्ते गरुडेनेव पन्नगाः ॥ ८ ॥

निर्दयः कठिनः क्रूरः कर्कशः कृपणोऽधमः।

न तदस्ति यदद्यापि न कालो निगिरत्ययम् ॥ ९ ॥

कालः कवलनैकान्तमतिरत्ति गिरन्नपि ।

अनन्तैरपि लोकौघैर्नायं तृप्तो महाशनः ॥ १० ॥

हरत्ययं नाशयति करोत्यत्ति निहन्ति च।

कालः संसारनृत्तं हि नानारूपं यथा नटः ॥ ११ ॥

Sriram said:

1. "The deluded mind, confused by fanciful imagination, idle chatter, and petty reasoning born of small intellects, is hurled into the abyss of worldly existence by the false notion of duality."

2. "How can the wise ever be trapped in such illusions? Like children reaching for fruit reflected in a mirror, only the immature grasp at the unreal."

3. "Even those who nurture the slightest hope for worldly pleasure find their expectations severed by Time, just as a mouse cuts through a thread with ease."

4. "There is nothing in this world that escapes the consuming grasp of Time, who devours all creation as a submarine fire consumes the ocean."

5. "Time, the terrible and Supreme force, stands poised to swallow all visible existence without exception, like a fire intent on consuming fuel."

6. "Time does not spare even the greatest beings for a moment. Having devoured countless universes, it has assumed the nature of the cosmos itself."

7. "Though occasionally appearing in forms such as epochs, years, and ages, Time, whose essence is beyond all form, pervades everything unseen."

8. "Whatever is beautiful, auspicious, or vast—even the mighty Mount Meru itself—is devoured by Time like serpents consumed by Garuḍa."

9. "Harsh, merciless, cruel, pitiless, vile—Time spares nothing; there is not a single thing it does not devour, even to this day."

10. "Time, with an insatiable appetite for destruction, consumes even entire worlds without satisfaction, remaining ever hungry despite endless offerings."

11. "It takes away, destroys, creates, consumes, and kills—Time dances the cosmic play of existence with countless faces, like an actor in a grand performance."

Summary of Teachings:

These verses from the Yoga Vāsiṣṭha emphasize the illusory and impermanent nature of worldly experience, shaped and sustained by the ignorance of duality and desire. The mind, when entangled in conceptual distinctions and superficial talk, becomes the breeding ground of delusion. The first few verses underscore how false thinking leads the soul away from truth, comparing it to a child mistaking reflections for real fruit—showing how only the unwise are fooled by the appearances of the world.

The dominant force in this section is Kāla (Time), presented as the ultimate and inescapable devourer. Time is not simply the passage of hours and days—it is a cosmic force that consumes all things, regardless of their size, significance, or sacredness. 

Nothing is beyond its reach—not even the hopes of those seeking minor pleasures, nor the greatest of mountains or deities. This universality of destruction underscores the futility of clinging to impermanent forms.

Importantly, Time is described not merely as a destroyer, but as an actor—changing forms, creating and annihilating in a cycle of drama. This theatrical metaphor suggests that creation itself is a play, where Time performs various roles to maintain the illusion of continuity and variety. Just as an actor wears many masks, Time manifests through the appearances of beginnings and ends.

A crucial philosophical insight in these verses is the subtle distinction between appearance and Reality. The destruction caused by Time is aimed only at the phenomenal world—the world of names, forms, and concepts. The wise do not grieve over these because they see the deeper Truth: the Self is untouched by Time, and thus Real Realization lies in understanding this non-dual, timeless essence.

In summary, this passage teaches profound detachment (vairāgya) from the ephemeral. It invites the seeker to rise above illusion, to recognize the cosmic inevitability of change and decay, and to understand the futility of grasping at what is inherently transient. At the same time, it hints at a deeper Reality beyond Time—one which only the discriminating mind, purified of delusion, can perceive.

Chapter 1.22, Verses 26–38

Yoga Vashishtha 1.22.26–38

(The inevitability and universality of aging)

श्रीराम उवाच ।

काचिदस्ति जगत्यस्मिन्नामङ्गलकरी तथा ।

यथा जराक्रोशकरी देहजङ्गलजम्बुकी ॥ २६ ॥

कासश्वासससीत्कारा दुःखधूमतमोमयी।

जराज्वाला ज्वलत्येषा यस्यासौ दग्ध एव हि ॥ २७ ॥

जरसा वक्रतामेति शुक्लावयवपल्लवा ।

तात तन्वी तनुर्नृणां लता पुष्पानता यथा ॥ २८ ॥

जराकर्पूरधवलं देहकर्पूरपादपम् ।

मुने मरणमातङ्गो नूनमुद्धरति क्षणात् ॥ २९ ॥

मरणस्य मुने राज्ञो जराधवलचामरा ।

आगच्छतोऽग्रे निर्याति स्वाधिव्याधिपताकिनी ॥ ३० ॥

न जिताः शत्रुभिः संख्ये प्रविष्टा येऽद्रिकोटरे ।

ते जराजीर्णराक्षस्या पश्याशु विजिता मुने ॥ ३१ ॥

जरातुषारवलिते शरीरसदनान्तरे ।

शक्नुवन्त्यक्षशिशवः स्पन्दितुं न मनागपि ॥ ३२ ॥

दण्डतृतीयपादेन प्रस्खलन्ती मुहुर्मुहुः।

कासाधोवायुमुरजा जरा योषित्प्रनृत्यति ॥ ३३ ॥

संसारसंसृतेरस्या गन्धकुट्यां शिरोगता।

देहयष्ट्यां जरानाम्नी चामरश्रीर्विराजते ॥ ३४ ॥

जराचन्द्रोदयसिते शरीरनगरे स्थिते ।

क्षणाद्विकासमायाति मुने मरणकैरवम् ॥ ३५ ॥

जरासुधालेपसिते शरीरान्तःपुरान्तरे ।

अशक्तिरार्तिरापच्च तिष्ठन्ति सुखमङ्गनाः ॥ ३६ ॥

अभावोऽग्रेसरी यत्र जरा जयति जन्तुषु ।

कस्तत्रेह समाश्वासो मम मन्दमतेर्मुने ॥ ३७ ॥

किं तेन दुर्जीवितदुर्ग्रहेण जरागतेनापि हि जीव्यते यत् ।

जराजगत्यामजिता जनानां सर्वैषणास्तात तिरस्करोति ॥ ३८ ॥

Sriram said:

26. "There exists in this world a certain inauspicious force, O Sage, as ominous as the shrieking of a jackal roaming the wilderness of the body—this force is called old age."

27. "Wheezing, coughing, and labored breathing are her cries, and her very presence is like a cloud of suffering and darkness. Whom she touches is as if already burnt."

28. "Through her, the once supple and youthful body becomes crooked and bent, like a flowering creeper that droops under its own weight."

29. "When old age whitens the body like camphor dust covering a tree, then surely, O Sage, the elephant of death rises swiftly to uproot it."

30. "The white fan of old age precedes the arrival of death, the king, and heralds him with banners of disease and affliction."

31. "Even those warriors who could not be conquered in battle and who had hidden in caves among the mountains—see how quickly they are overcome by the demoness of old age!"

32. "Within the house of the body, covered with the frost of old age, even the fingers of the hand can hardly stir; the life force flickers feebly."

33. "With a third leg of a stick, stumbling again and again, accompanied by the breath of cough and the music of gasping—thus does old age, like a dancing woman, perform her dreadful dance."

34. "In the perfumed chamber of the head, the force of old age rises and shines like a royal fan waving over the form of the body."

35. "When the moon of old age has risen over the city of the body, then at once the death-lotus begins to bloom in full."

36. "In the inner palace of the body, coated with the nectar-paste of age, dwell helplessness, pain, and infirmity like royal courtesans."

37. "Where absence leads the way, and old age rules over beings, O Sage, what hope of peace can exist there for me, dull-minded as I am?"

38. "What is the use of that unfortunate life which, even after old age has arrived, still clings on? Old age, the unconquered enemy of all beings, casts aside all pursuits and desires, O Father."

Overall Summary of the Teachings:

These verses from the Yoga Vāsiṣṭha present a vivid, poetic, and philosophical reflection on the nature of old age (jarā) and its inescapable impact on human life. The speaker, Sri Rama, meditates on the gradual decay of the human body, portraying old age as a creeping, uninvited guest who brings with her disease, helplessness, and sorrow. Through a series of metaphors and similes, old age is personified as a haunting, almost demonic figure that dances, shrieks, and overwhelms all beings without exception.

The body, once youthful and full of life, is shown to be like a garden losing its blossoms. The onset of aging is marked by signs such as white hair, coughs, trembling limbs, and the use of walking sticks—symbols of the body's decline. These verses highlight the inevitability and universality of aging, making even the strongest warriors succumb to its power. There is an underlying sense of urgency and disillusionment with the body's transitory nature.

In describing old age as the harbinger of death, the verses emphasize the close relationship between jarā (old age) and mṛtyu (death). Old age fans the arrival of death like a royal herald, and where it dwells, comfort and strength abandon the body. These images underscore the futility of worldly pride in youth, strength, or beauty. The progression from strength to helplessness mirrors the impermanence (anityatā) taught in Vedantic and yogic philosophy.

Sri Rama’s lament serves a deeper spiritual purpose: to awaken vairāgya (dispassion) and a turning inward toward Higher Truth. He sees old age as a natural disqualification for sensory and worldly pleasures, encouraging detachment from temporal pursuits. The verses warn that once old age arrives, even the pursuit of desires becomes hollow, and Realization of Truth becomes the only worthy path.

Finally, the teachings suggest that life lived without awareness of its transient nature is deluded and misguided. The wise must recognize old age not as a misfortune, but as a call to seek liberation (mokṣa) before it is too late. By contemplating the unavoidable decay of the body, one is urged to transcend attachment and prepare for Inner Freedom.

Chapter 1.22, Verses 14–25

Yoga Vashishtha 1.22.14–25

(The transience of bodily existence)

श्रीराम उवाच।

तावदागत एवाशु कुतोऽपि परिदृश्यते ।

घनान्ध्यतिमिराकाङ्क्षी मुने मरणकौशिकः ॥ १४ ॥

सायंसंध्यां प्रजातां वै तमः समनुधावति।

जरां वपुषि दृष्ट्वैव मृतिः समनुधावति ॥ १५ ॥

जराकुसुमितं देहद्रुमं दृष्ट्वैव दूरतः ।

अध्यापतति वेगेन मुने मरणमर्कटः ॥ १६॥

शून्यं नगरमाभाति भाति च्छिन्नलतो द्रुमः ।

भात्यनावृष्टिमान्देशो न जराजर्जरं वपुः ॥ १७ ॥

क्षणान्निगरणायैव कासक्वणितकारिणी।

गृध्रीवामिषमादत्ते तरसैव नरं जरा ॥ १८॥

दृष्ट्वैव सोत्सुकेवाशु प्रगृह्य शिरसि क्षणम् ।

प्रलुनाति जरा देहं कुमारी कैरवं यथा ॥ १९ ॥

सीत्कारकारिणी पांसुपरुषा परिजर्जरम्।

शरीरं शातयत्येषा वात्येव तरुपल्लवम् ॥ २० ॥

जरसोपहतो देहो धत्ते जर्जरतां गतः ।

तुषारनिकराकीर्णपरिम्लानाम्बुजश्रियम् ॥ २१ ॥

जरा ज्योत्स्नोदितैवेयं शिरःशिखरिपृष्ठतः ।

विकासयति संरब्धं वातकासकुमुद्वती ॥ २२ ॥

परिपक्वं समालोक्य जराक्षारविधूसरम्।

शिरःकूष्माण्डकं भुङ्क्ते पुंसां कालः किलेश्वरः ॥ २३ ॥

जराजह्नुसुतोद्युक्ता मूलान्यस्य निकृन्तति ।

शरीरतीरवृक्षस्य चलत्यायुषि सत्वरम् ॥ २४ ॥

जरामार्जारिका भुङ्क्ते यौवनाखुं तथोद्धता ।

परमुल्लासमायाति शरीरामिषगर्धिनी ॥ २५ ॥

SriRama said:

14. "O Sage, death seems to arise suddenly from somewhere, appearing swiftly like darkness that eagerly awaits dense clouds to cover the light."

15. "Just as darkness chases the evening twilight, death follows the body the moment old age is seen approaching."

16. "As soon as old age blooms like a flower on the tree of the body, death — like a monkey — leaps upon it forcefully from a distance."

17. "A body afflicted by old age is like a deserted city, a tree with severed branches, or a parched land without rainfall — it loses its charm and vitality."

18. "Old age seizes a person in moments, like a vulture snatching flesh with the rattle of a cough, eager to devour."

19. "As soon as she sees the body, she clutches the head swiftly and tears it down like a maiden plucking a lily."

20. "Harsh and dry with sand-like breath, she shreds the fragile body like a storm breaking tender tree leaves."

21. "The body struck by old age becomes decrepit and frail, like the faded beauty of a lotus covered with clusters of frost."

22. "Old age rises behind the head like moonlight, vigorously unfolding like a cluster of white lotuses stirred by winds and coughs."

23. "Seeing the ripened and aged body turned grey with time’s ashes, Time — the Lord of Death — consumes the head like a pumpkin."

24. "Assisted by old age, the daughter of the river Jahnavi (symbolizing decay), death cuts the roots of the body-tree and swiftly steals away the breath of life."

25. "Old age, like a wild she-cat, devours the youthful rat with relish and then revels in delight, craving the flesh of the body."

Summary of the Teachings:

These verses present a deeply poetic and symbolic meditation on the inevitability and nature of aging and death. The body is depicted as a transient structure, a tree that blossoms temporarily with youth and vitality but is ultimately destined for decay. 

The dramatic metaphors used — such as death as a monkey, old age as a storm, or Time as a devourer — create a vivid image of the impermanence and fragility of embodied existence.

Old age is portrayed not just as a gradual weakening but as an aggressive and transformative force. It is likened to a destructive natural element: storms, frost, and vultures all become symbols of how the vitality of youth is torn down. This force acts without warning, and its work is swift and merciless, turning the once-beautiful body into something worn, grey, and lifeless.

The role of Time (Kāla) is especially emphasized. Time is not merely a passive background but an active agent that consumes, judges, and ultimately destroys the body, particularly when it has matured and withered. The metaphor of Time eating the “pumpkin” of the head underscores how identity and ego—symbolically situated in the head—are not exempt from nature’s eroding power.

The verses also point out that old age does not come alone. It brings with it signs like cough, weakness, and tremors, all of which are likened to death's scouts. These are not simply physical symptoms but spiritual reminders of life's impermanence, urging the seeker toward dispassion and wisdom.

Overall, this passage from the Yoga Vāsiṣṭha serves as a powerful reflection on the transience of bodily existence. Through its poetic imagery, it encourages the aspirant to recognize the illusory charm of the physical form and to turn inward, seeking liberation from the cycle of birth, aging, and death through Self-Knowledge and detachment.

Chapter 1.22, Verses 1–13

Yoga Vashishtha 1.22.1–13

(Inevitability of old age)

श्रीराम उवाच ।

अपर्याप्तं हि बालत्वं बलात्पिबति यौवनम् ।

यौवनं च जरा पश्चात्पश्य कर्कशतां मिथः ॥ १ ॥

हिमाशनिरिवाम्भोजं वात्येव शरदम्बुकम् ।

देहं जरा नाशयति नदी तीरतरुं यथा ॥ २ ॥

जर्जरीकृतसर्वाङ्गी जरा जरठरूपिणी ।

विरूपतां नयत्याशु देहं विषलवो यथा ॥ ३ ॥

शिथिलादीर्णसर्वाङ्गं जराजीर्णकलेवरम्।

समं पश्यन्ति कामिन्यः पुरुषं करभं यथा ॥ ४ ॥

अनायासकदर्थिन्या गृहीते जरसा जने ।

पलाय्य गच्छति प्रज्ञा सपत्न्येवाहताङ्गना ॥ ५ ॥

दासाः पुत्राः स्त्रियश्चैव बान्धवाः सुहृदस्तथा ।

हसन्त्युन्मत्तकमिव नरं वार्धककम्पितम् ॥ ६ ॥

दुष्प्रेक्ष्यं जरठं दीनं हीनं गुणपराक्रमैः ।

गृध्रो वृक्षमिवादीर्घं गर्धो ह्यभ्येति वृद्धकम् ॥ ७ ॥

दैन्यदोषमयी दीर्घा हृदि दाहप्रदायिनी ।

सर्वापदामेकसखी वार्धके वर्धते स्पृहा ॥ ८ ॥

कर्तव्यं किं मया कष्टं परत्रेत्यतिदारुणम्।

अप्रतीकारयोग्यं हि वर्धते वार्धके भयम् ॥ ९ ॥

कोऽहं वराकः किमिव करोमि कथमेव च।

तिष्ठामि मौनमेवेति दीनतोदेति वार्धके ॥ १० ॥

कथं कदा मे किमिव स्वादु स्याद्भोजनं जनात् ।

इत्यजस्रं जरा चैषा चेतो दहति वार्धके ॥ ११ ॥

गर्धोऽभ्युदेति सोल्लासमुपभोक्तुं न शक्यते ।

हृदयं दह्यते नूनं शक्तिदौस्थ्येन वार्धके ॥ १२ ॥

जराजीर्णबकी यावत्कायक्लेशापकारिणी ।

रौति रोगोरगाकीर्णा कायद्रुमशिरःस्थिता ॥ १३ ॥

Sriram said:

1. "O Sage, childhood is insufficient and weak; youth comes and devours it with force. Then youth is in turn consumed by old age. Observe how harshly these phases succeed each other."

2. "Old age destroys the body like snow and hail withering a lotus, or like a strong wind dispersing the autumn clouds—just as a river erodes a tree standing on its banks."

3. "Old age, appearing in the terrifying form of degeneration, withers all limbs and quickly makes the body disfigured—like poison turning even something wholesome into a destructive agent."

4. "With limbs slack and broken, the body worn out by age is looked upon by lustful women just as they would regard a withered elephant—useless and unappealing."

5. "When old age seizes a person without effort, it drives away wisdom, just as a co-wife expels the favored consort from the heart of her husband."

6. "Slaves, sons, wives, relatives, and even friends mock the man trembling with the palsy of age, as if he were a madman."

7. "The old man, poor in virtue and valor, miserable and hard to look at, is approached only by death, just as a vulture hovers over a dying tree."

8. "Desire—which is full of misery and distress, long-lasting and burning in the heart—becomes the only companion that grows stronger in old age."

9. In advanced years, fear arises—terrible and unavoidable—about the unknown afterlife. One suffers, thinking, “What painful deeds have I done that I must now reap?”

10. In the despair of old age, one thinks: “Who am I, this wretched soul? What shall I do, and how? Better I remain silent”—and thus, he becomes dejected and withdrawn.

11. “When will I ever again taste something delicious? How will I ever get it?”—thus, old age continually burns the mind with such ceaseless worries.

12. "Though desire (lust) arises joyfully, the body lacks the strength to enjoy. The heart is scorched with pain because of the impotence that age brings."

13. "Old age is like a vulture perched atop the tree of the body, shrieking in pain as it is overwhelmed by diseases—just as serpents coil around its limbs, bringing constant suffering."

Summary of the Teachings:

These verses from the Yoga Vāsiṣṭha offer a deeply contemplative meditation on the nature and consequences of aging. Through vivid imagery and comparisons, the scripture portrays the inevitability and severity of old age, revealing how it overtakes youth and bodily strength with silent but relentless force. Each stage of life is shown as being devoured by the next, culminating in a state of helplessness and deterioration that none can avoid.

The text does not romanticize aging. Instead, it presents it as a ruthless force that strips a person of beauty, strength, dignity, and even wisdom. The aged body becomes an object of pity or ridicule, abandoned by those once dear. Companions, relatives, and even the intellect itself leave the old man behind, 

portraying the isolating and humbling effects of bodily decline.

At the psychological level, the verses capture how desires—especially those unfulfilled—do not lessen with age but rather intensify, tormenting the mind that no longer has the means to satisfy them. The heart burns with longing, frustration, and fears about the future, especially the afterlife. This spiritual anguish becomes more unbearable than physical pain.

Socially, the old man loses status and is mocked, marginalized, or ignored. Dependence replaces independence, and the once-proud individual is reduced to a silent, brooding figure filled with self-doubt, remorse, and fear. 

This points to the illusion of worldly attainments, which fade as the body decays, revealing the transient nature of all external achievements.

Finally, the metaphor of the body as a dying tree haunted by vultures and snakes powerfully conveys the message that the body is not a lasting refuge. Disease, debility, and desire converge upon it like predators. These verses serve as a profound warning and invitation to dispassion (vairāgya), urging the aspirant to seek what is eternal rather than what inevitably perishes.

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.