Chapter 1.27, Verses 33–41

Yoga Vashishtha 1.27.33–41

(Illusion (māyā) of worldly existence and the deeply contemplative nature of Reality)

श्रीराम उवाच ।

सर्वत्र पाषाणमया महीध्रा मृदा मही दारुभिरेव वृक्षाः ।

मांसैर्जनाः पौरुषबद्धभावा नापूर्वमस्तीह विकारहीनम् ॥ ३३ ॥

आलोक्यते चेतनयाऽनुविद्धा पयोनुबद्धोऽस्तनयो नभः स्थाः ।

पृथग्विभागेन पदार्थलक्ष्म्या एतज्जगन्नेतरदस्ति किंचित् ॥ ३४ ॥

चमत्कृतिश्चेह मनस्विलोकचेतश्चमत्कारकरी नराणाम्।

स्वप्नेऽपि साधो विषयं कदाचित्केषांचिदभ्येति न चित्ररूपा ॥ ३५ ॥

अद्यापि यातेऽपि च कल्पनाया आकाशवल्लीफलवन्महत्त्वे ।

उदेति नो लोभलवाहतानामुदारवृत्तान्तमयी कथैव ॥ ३६ ॥

आदातुमिच्छन्पदमुत्तमानां स्वचेतसैवापहतोऽद्य लोकः ।

पतत्यशङ्कं पशुरद्रिकूटादानीलवल्लीफलवाञ्छयैव ॥ ३७ ॥

अवान्तरन्यस्तनिरर्थकांशच्छायालता पत्रफलप्रसूनाः ।

शरीर एव क्षतसंपदश्च श्वभ्रद्रुमा अद्यतना नराश्च ॥ ३८ ॥

क्वचिज्जना मार्दवसुन्दरेषु क्वचित्कठोरेषु च संचरन्ति ।

देशान्तरालेषु निरन्तरेषु वनान्तखण्डेष्विव कृष्णसाराः ॥ ३९ ॥

धातुर्नवानि दिवसं प्रति भीषणानि रम्याणि वा विलुलितान्ततमाकुलानि।

कार्याणि कष्टफलपाकहतोदयानि विस्मापयन्ति न शवस्य मनांसि केषाम् ॥ ४० ॥

जनः कामासक्तो विविधकुकलाचेष्टनपरः स तु स्वप्नेऽप्यस्मिञ्जगति सुलभो नाद्य सुजनः ।

क्रिया दुःखासङ्गाऽविधुरविधुरा नूनमखिला न जाने नेतव्या कथमिव दशा जीवितमयी ॥ ४१ ॥

Sriram said:

33. "Mountains are nothing but formations of stone, the earth is merely a mass of clay, trees are composed of wood, and humans are made of flesh bound by egoic will—there is nothing new or Real transformation in this world."

34. "All that appears is suffused with Consciousness, and suspended in the ocean of space like milk in water; what seems to exist is only distinguished through the mind’s attribution of forms and categories—this world is but a projection, nothing else exists outside of it."

35. "The sense of wonder arises from the imaginative minds of people—it is the mind that paints beauty and meaning; even in dreams, objects do not arise for some souls attached neither to form nor pleasure—this shows that things have no intrinsic charm."

36. "Even now, despite all the elaborate constructs of imagination, no real desire arises in those who have let go of longing—like someone hearing an epic tale yet unmoved by its grandeur, those detached remain unaffected."

37. "Seeking greatness, people grasp at lofty ideals but are defeated by their own minds—they fall like beasts from mountaintops, lured by the fruits of the sky-vines of delusion."

38. "These men, adorned with hollow ornaments of status and burdened with meaningless possessions, are like trees growing in deep crevices—having leaves, fruits, and flowers, yet broken in spirit, they resemble nothing more than ghosts of life."

39. "Some people dwell among gentle hearts and peaceful regions; others roam among the harsh and cruel—as deer wander between calm forests and dangerous thickets, so do humans move across the lands, ever exposed to contrast."

40. "Each day, new and terrifying or alluring activities emerge—disordered and dark, they confuse and disturb, but even these marvels fail to stir the minds of the lifeless, whose awareness is dead to wonder."

41. "People are entangled in desire and vile, erratic pursuits—such noble beings are rare in this world, even in dreams. All action brings pain or confusion, and I do not know how such a bewildered existence could ever be rightly lived."

Summary of Teachings:

These verses reflect the Yoga Vāsiṣṭha’s uncompromising insight into the illusion (māyā) of worldly existence and the deeply contemplative nature of Reality. 

Through vivid metaphors, it dismantles the seeming solidity of the physical world, asserting that what we take as Real —mountains, earth, trees, even the human form—is only a play of inert matter animated by Consciousness. Nothing truly transforms or changes; all phenomena are transient and mental in essence.

The mind is the key actor in the drama of perception—it infuses meaning and beauty into what is otherwise inert. Wonder itself is not in the object but in the mind that beholds it. Thus, Reality as experienced is a projection shaped by mental constructs. 

Detachment from this projection reveals the emptiness behind desire and imagination, rendering the most elaborate tales and worldly accomplishments ineffective in stirring the truly dispassionate.

Those driven by ambition and fantasy fall prey to delusion. The analogy of creatures falling from mountaintops in pursuit of sky-fruits powerfully symbolizes the fate of those grasping at ideals born of imagination, rather than grounded Wisdom. The contrast between outer appearance (wealth, beauty, action) and inner emptiness (suffering, fragmentation, hollowness) is emphasized to show the futility of blind worldly pursuit.

People move through life exposed to shifting circumstances—some live among softness and beauty, others among harshness and cruelty—just as deer wander various terrains. The transience and unpredictability of life amplify the need for inner stability and detachment, rather than reactive engagement.

Ultimately, the rarest quality in the world is true nobility—a soul detached from desire and illusion. The majority are entangled in suffering born of ignorance and craving. Actions and experiences, even when lofty, often result in sorrow or confusion. This existential bewilderment leads to the profound question of how life, as it is ordinarily lived, can truly be considered meaningful. The teaching pushes the seeker to look beyond the constructed world and seek the unchanging, non-dual essence within.

Chapter 1.27, Verses 22–32

Yoga Vashishtha 1.27.22–32

(The illusion of relationships, social interactions, and worldly attachments)

श्रीराम उवाच।

प्रियासुभिः कालमुखं क्रियन्ते जनैडकास्ते हतकर्मबद्धाः ।

यैः पीनतामेव बलादुपेत्य शरीरबाधेन न ते भवन्ति ॥ २२ ॥

अजस्रमागच्छति सत्वरैवमनारतं गच्छति सत्वरैव ।

कुतोऽपि लोला जनता जगत्यां तरङ्गमाला क्षणभङ्गुरेव ॥ २३ ॥

प्राणापहारैकपरा नराणां मनो मनोहारितया हरन्ति ।

रक्तच्छदाश्चञ्चलषट्पदाक्ष्यो विषद्रुमालोललताः स्त्रियश्च ॥ २४ ॥

इतोऽन्यतश्चोपगता मुधैव समानसंकेतनिबद्धभावा ।

यात्रासमासंगसमा नराणां कलत्रमित्रव्यवहारमाया ॥ २५ ॥

प्रदीपशान्तिष्विव भुक्तभूरिदशास्वतिस्नेहनिबन्धनीषु ।

संसारमालासु चलाचलासु न ज्ञायते तत्त्वमतात्त्विकीषु ॥ २६ ॥

संसारसंरम्भकुचक्रिकेयं प्रावृट्पयोबुद्बुदभङ्गुरपि ।

असावधानस्य जनस्य बुद्धौ चिरस्थिरप्रत्ययमातनोति ॥ २७ ॥

शोभोज्ज्वला दैववशाद्विनष्टा गुणाः स्थिताः संप्रति जर्जरत्वे ।

आश्वासनादूरतरं प्रयाता जनस्य हेमन्त इवाम्बुजस्य ॥ २८ ॥

पुनःपुनर्दैववशादुपेत्य स्वदेहभारेण कृतोपकारः ।

विलूयते यत्र तरुः कुठारैराश्वासने तत्र हि कः प्रसङ्गः ॥ २९ ॥

मनोरमस्याप्यतिदोषवृत्तेरन्त र्विंघाताय समुत्थितस्य ।

विषद्रुमस्येव जनस्य सङ्गादासाद्यते संप्रति मूर्च्छनैव ॥ ३० ॥

कास्ता दृशो यासु न सन्ति दोषाः कास्ता दिशो यासु न दुःखदाहः ।

कास्ताः प्रजा यासु न भङ्गुरत्वं कास्ताः क्रिया यासु न नाम माया ॥ ३१ ॥

कल्पाभिधानक्षणजीविनो हि कल्पौघसंख्याकलने विरिञ्चयाः ।

अतः कलाशालिनि कालजाले लघुत्वदीर्घत्वधियोऽप्यसत्याः ॥ ३२॥

Sriram said:

Verse 22

"People, bound by the consequences of past actions, waste their precious lives in futile pursuits. Though their bodies are worn by suffering, they strive only for physical comfort and sensual pleasures."

Verse 23

"Time moves swiftly and ceaselessly, bringing constant change. The people of the world are as fickle and transient as a wave-crest that rises and falls in a moment."

Verse 24

"Women, whose beauty and restless eyes captivate the minds of men, draw away their vitality—just like poisonous trees with alluring creepers attract and destroy."

Verse 25

"The social dealings of men with wives and friends are illusory, founded on shared ignorance. These relationships, like travelers meeting briefly on the road, are superficial and fleeting."

Verse 26

"Just as a lamp is extinguished when its oil runs out, the world of relationships—despite its deep attachments—does not reveal Ultimate Truth. It sways between the stable and the unstable, hiding the Real Essence."

Verse 27

"This rotating wheel of worldly life, though as fragile as water bubbles during the rains, deceives the minds of the unwise into believing in its permanence."

Verse 28

"Virtues that once shone brightly disappear by fate, and the qualities that now remain are aged and decaying—like a lotus flower shriveled in the winter, offering no comfort to the heart."

Verse 29

"Just as a tree once helpful for shelter is repeatedly struck down by axes, the body—though it serves—suffers repeated harm from destiny. In such a state, what hope of refuge remains?"

Verse 30

"Even pleasing forms, if their behavior is corrupted, become sources of inner suffering—just as contact with a poisonous tree leads only to fainting and disease."

Verse 31

"Where are those sights untainted by faults? Where are the directions free from the burning pain of sorrow? Where are the people who are not perishable? And which actions are free from the deceit of illusion?"

Verse 32

"Even Brahmās, who live for the duration of eons, arise and perish by the count of time. In this vast net of time, where parts and cycles rise and fall, all ideas of shortness and length are meaningless and illusory."

Summary of Teachings:

These verses present a somber and penetrating view of the impermanence of worldly life. They describe how human beings, bound by past karma, live chasing ephemeral joys while their bodies are consumed by suffering. The swiftness of time and the transience of human affairs are emphasized as central realities that people often ignore in favor of short-lived pleasures.

The allurements of the world—particularly sensual attractions—are depicted as deceptive forces that drain one's energy and distract from spiritual growth. These verses critique attachments to beauty and relationships, likening them to poisonous trees cloaked in alluring creepers. The seeming pleasures of the world hide a destructive undercurrent, where desire leads to entrapment rather than liberation.

Relationships, social interactions, and worldly attachments are described as illusions—momentary encounters without lasting substance. Just as a lamp is extinguished when oil is exhausted, relationships too dissolve, revealing the inherent emptiness behind them. Despite their apparent stability, they conceal the deeper truths of existence and reinforce the illusion of permanence.

The text highlights how the unwise mistake the fragile world for something enduring. Like bubbles during a rainstorm, worldly experiences appear briefly and vanish, yet they produce lasting impressions of reality in the minds of those who lack discernment. Even virtues and values, once radiant, decline with time, leaving behind emptiness and disillusionment.

Finally, these verses dismantle any lingering sense of permanence even at Cosmic levels. Time itself is depicted as a vast web in which even Divine beings like Brahmā are transient. The ideas of long and short, gain and loss, stability and decay, are all illusory constructs. Ultimately, the passage calls for spiritual awakening through dispassion, wisdom, and insight into the fleeting nature of Existence.

Chapter 1.27, Verses 11–21

Yoga Vashishtha 1.27.11–21

(transient nature of worldly life and human striving)

श्रीराम उवाच।

कीर्त्या जगद्दिक्कुहरं प्रतापैः श्रिया गृहं सत्त्वबलेन लक्ष्मीम् ।

ये पूरयन्त्यक्षतधैर्यबन्धा न ते जगत्यां सुलभा महान्तः ॥ ११ ॥

अप्यन्तरस्थं गिरिशैलभित्तेर्वज्रालयाभ्यन्तरसंस्थितं वा ।

सर्वं समायान्ति ससिद्धिवेगाः सर्वाः श्रियः सन्ततमापदश्च ॥ १२ ॥

पुत्राश्च दाराश्च धनं च बुद्ध्या प्रकल्प्यते तात रसायनाभम् ।

सर्वं तु तन्नोपकरोत्यथान्ते यत्रातिरम्या विषमूर्च्छनैव ॥ १३ ॥

विषादयुक्तो विषमामवस्था मुपागतः कायवयोवसाने ।

भावान्स्मरन्स्वानिह धर्मरिक्तान् जन्तुर्जरावानिह दह्यतेऽन्तः ॥ १४ ॥

कामार्थधर्माप्तिकृतान्तराभिः क्रियाभिरादौ दिवसानि नीत्वा ।

चेतश्चलद्बर्हिणपिच्छलोलं विश्रान्तिमागच्छतु केन पुंसः ॥ १५ ॥

पुरोगतैरप्यनवाप्तरूपैस्तरङ्गिणीतु ङ्गतरङ्गकल्पैः ।

क्रियाफलैर्दैववशादुपेतैर्विडम्ब्यते भिन्नरुचिर्हि लोकः ॥ १६ ॥

इमान्यमूनीहि विभावितानि कार्याण्यपर्यन्तमनोरमाणि ।

जनस्य जायाजनरञ्जनेन जवाज्जरान्तं जरयन्ति चेतः ॥ १७ ॥

पर्णानि जीर्णानि यथा तरूणां समेत्य जन्माशु लयं प्रयान्ति ।

तथैव लोकाः स्वविवेकहीनाः समेत्य गच्छन्ति कुतोऽप्यहोभिः ॥ १८ ॥

इतस्ततो दूरतरं विहृत्य प्रविश्य गेहं दिवसावसाने ।

विवेकिलोकाश्रयसाधुकर्म रिक्तेऽह्नि रात्रौ क उपैति निद्राम् ॥ १९ ॥

विद्राविते शत्रुजने समस्ते समागतायामभितश्च लक्ष्म्याम् ।

सेव्यन्त एतानि सुखानि यावत्तावत्समायाति कुतोऽपि मृत्युः ॥ २० ॥

कुतोऽपि संवर्धिततुच्छरूपैर्भावैरमीभिः क्षणनष्टदृष्टैः ।

विलोड्यमाना जनता जगत्यां नवेत्युपायातमहो न पातम् ॥ २१ ॥

Sriram said:

11. "Those great souls, whose unshakable courage fills the world’s quarters with glory, their homes with splendor, and whose character attracts fortune by strength of virtue—such persons are extremely rare in this world."

12. "Whether hidden deep within a mountain or within the most fortified abode, all varieties of fortune, along with calamities, rush in with full force to reach them."

13. "Sons, spouses, wealth—these are secured through intellect and effort, like alchemical processes; yet, in the end, they bring no lasting benefit, being ultimately overpowered by the delightfully disguised poison of attachment."

14. "At life’s end, when the body and age decay, one enters a painful state filled with sorrow, recalling their actions, barren of righteousness, and is internally scorched by regret."

15. "After spending the early days of life chasing pleasures, wealth, and duty, the mind, restless and wandering like a peacock’s feather in the wind, finds no lasting rest."

16. "The fruits of actions, shaped by fate and as uncertain as the waves of a turbulent river, fail to satisfy the varied desires of people, leaving them mocked by destiny."

17. "These appealing endeavors, though charming from beginning to end, are designed to attract spouses and social praise, but in reality they drag the mind swiftly toward old age and decay."

18. "Just as leaves fall from trees after withering, similarly, people lacking discernment depart suddenly from life after gathering briefly, disappearing without trace."

19. "After wandering here and there through the day and returning home at sunset, who among those empty of virtuous deeds and devoid of wise association finds peaceful sleep at night?"

20. "Even when enemies are conquered, and fortune floods from all sides, pleasures are enjoyed only until death, which arrives suddenly from an unknown direction."

21. "Nourished by fleeting, hollow thoughts that seem meaningful but vanish in a moment, people are constantly shaken by delusions—and yet, astonishingly, they do not fall into despair."

Summary of Teachings:

These verses from the Yoga Vāsiṣṭha present a profound reflection on the transient nature of worldly life and human striving. They highlight how true greatness—anchored in steadfast courage, virtue, and inner strength—is extremely rare. While fortune and misfortune are inevitable and come uninvited, the Wise remain unaffected by their swings. The verses begin by praising those who live with unshakable moral character, yet quickly shift to show that even such lives are not immune to the impermanence of material existence.

The text criticizes the common pursuit of relationships, wealth, and success, likening them to alchemical experiments that ultimately fail. At life’s end, the fruits of such pursuits bring no true joy; rather, they often give rise to deep regret and inner suffering. The soul, recalling its dharmically barren actions, is tormented from within. The emotional restlessness of the human mind, symbolized by the fluttering peacock feather, finds no satisfaction in achievements shaped by desire or duty alone.

There is a powerful commentary on the deceptive nature of karmic outcomes. People chase after goals that are, by fate, as unpredictable and unstable as river waves. These pursuits often end in disappointment because they do not accommodate the diverse and conflicting inclinations of individuals. Though our efforts may seem noble or productive, they often serve superficial ends like societal praise or sensual enjoyment, hastening one toward decay and suffering.

The impermanence of human life is illustrated vividly with the analogy of leaves falling from trees. Human gatherings and relationships, devoid of true Self-Awareness and discernment (viveka), dissolve suddenly and without meaning. The day-to-day hustle, void of deeper purpose or introspection, leads to restless nights and spiritual emptiness. Without the guidance of wise souls or commitment to virtuous action, peace eludes the individual.

Finally, the verses deliver a striking insight into human delusion. Though life is shaped by fleeting and ultimately insubstantial desires, people rarely awaken to this Truth. They continue to be agitated by hollow hopes and ephemeral satisfactions. Yet, paradoxically, they do not question or despair, nor do they seek the way out. These verses nudge the reader toward introspection and spiritual discernment, emphasizing the urgency of inner wisdom and the futility of external grasping.

Chapter 1.27, Verses 1–10

Yoga Vashishtha 1.27.1–10

(illusory and transient nature of worldly existence)

श्रीराम उवाच ।

अन्यच्च ताताऽतितरामरम्ये मनोरमे चेह जगत्स्वरूपे ।

न किंचिदायाति तदर्थजातं येनातिविश्रान्तिमुपैति चेतः ॥ १ ॥

बाल्ये गते कल्पितकेलिलोले मनोमृगे दारदरीषु जीर्णे ।

शरीरके जर्जरतां प्रयाते विदूयते केवलमेव लोकः ॥ २ ॥

जरातुषाराभिहतां शरीरसरोजिनीं दूरतरे विमुच्य ।

क्षणाद्गते जीवितचञ्चरीके जनस्य संसारसरोऽवशुष्कम् ॥ ३ ॥

यदा यदा पाकमुपैति नूनं तदा तदेयं रतिमातनोति ।

जराभराऽनल्पनवप्रसूना विजर्जरा कायलता नराणाम् ॥ ४ ॥

तृष्णानदी सारतरप्रवाहग्रस्ताखिलानन्तपदार्थजाता ।

तटस्थसंतोषसुवृक्षमूलनिकाषदक्षा वहतीह लोके ॥ ५ ॥

शारीरनौश्चर्मनिबन्धबद्धा भवाम्बुधावालुलिता भ्रमन्ती ।

प्रलोड्यते पञ्चभिरिन्द्रियाख्यैरधोभवन्ती मकरैरधीरा ॥ ६ ॥

तृष्णालताकाननचारिणोऽमी शाखाशतं काममहीरुहेषु ।

परिभ्रमन्तः क्षपयन्ति कालं मनोमृगा नो फलमाप्नुवन्ति ॥ ७ ॥

कृच्छ्रेषु दूरास्तविषादमोहाः स्वास्थ्येषु नोत्सिक्तमनोभिरामाः ।

सुदुर्लभाः संप्रति सुन्दरीभिः रनाहतान्तःकरणा महान्तः ॥ ८ ॥

तरन्ति मातङ्गघटातरङ्गं रणाम्बुधिं ये मयि ते न शूराः ।

शूरास्त एवेह मनस्तरङ्गं देहेन्द्रियाम्भोधिमिमं तरन्ति ॥ ९ ॥

अक्लिष्टपर्यन्तफलाभिरामा न दृश्यते कस्यचिदेव काचित् ।

क्रियादुराशाहतचित्तवृत्तिर्यामेत्य विश्रान्तिमुपैति लोकः ॥ १० ॥

Sriram said:

1. "O revered One, in this world which is extremely enchanting and beautiful in form, nothing arises that can bestow enduring peace to the mind."

2. "As childhood passes, absorbed in imagined playfulness and fleeting delights, and the body becomes worn with age, the world remains, but the individual decays."

3. "When old age strikes like a frost, withering the lotus of the body, and life’s breath departs in an instant, the stream of worldly existence dries up entirely."

4. "As the body creeper of humans becomes overburdened with age, sprouting many afflictions, it no longer bears fruit—yet somehow, people still seek delight in it."

5. "The river of craving, which engulfs countless desirable objects, flows powerfully. Yet only those rooted in the tree of contentment on the riverbank can withstand its pull."

6. "The body-boat, stitched together with skin, floats in the ocean of becoming, tossed about by the waves of the five senses, and is pulled downward by the sharks of desire and attachment."

7. "These mind-deer, wandering in the forest of worldly desires, leap from one branch of craving to another, wasting time and effort without ever attaining lasting fruit."

8. "True inner nobility—serene, composed minds untouched by despair in adversity and not intoxicated in good health—is rare among even those adorned with external beauty."

9. "Those who conquer only the tumult of battlefield elephants are not the true heroes. Real valor lies in conquering the mind’s waves and crossing the vast ocean of body and senses."

10. "No action in the world ever produces untainted, satisfying results. The world rests in the hope for such outcomes, but the mind ends up disillusioned and weary."

Summary of Teachings:

These ten verses from the Yoga Vāśiṣṭha delve deeply into the illusory and transient nature of worldly existence, portraying life as inherently unsatisfying and deceptive. The dialogue between Śrī Rāma and Sage Vasiṣṭha focuses on the futility of finding enduring peace through external means. Despite the beauty and charm of the world, no experience or object grants lasting fulfillment. This Realization is the first step on the path of dispassion (vairāgya).

The text describes the trajectory of human life, starting from childhood filled with imagined pleasures, to the decay of old age, and ultimately the inevitable end through death. The aging body is likened to a withering lotus, and even in the face of this fragility, human beings irrationally cling to pleasures and comforts. It underscores how worldly involvement continues despite clear evidence of its impermanence.

Craving (tṛṣṇā), a recurring theme, is depicted as a mighty river that sweeps all beings into its flow. Only those rooted in the "tree of contentment"—that is, the few who cultivate inner satisfaction—can resist being swept away. The metaphor of the mind as a deer wandering aimlessly through the forest of desires vividly illustrates the restless and unfulfilled nature of the unenlightened human condition.

The verses praise a higher kind of heroism—not in military conquest or physical domination, but in mastering the mind. The one who overcomes the turbulent inner waves of thought and emotion, and crosses the ocean of body-identification and sensory delusion, is recognized as truly valiant. This establishes the supremacy of inner conquest over outer achievement.

Lastly, the pursuit of actions with the expectation of unblemished, satisfying results is presented as futile. No action in the world, no matter how noble, yields results that are free from some form of disappointment or taint. The enlightened understanding lies in seeing through this illusion and ceasing to pin one’s hopes on worldly achievements. These verses serve as a powerful call to cultivate detachment and seek Realization through Self-Knowledge.

Chapter 1.26, Verses 33–43

Yoga Vashishtha 1.26.33–43

(Desire the unruly conqueror)

श्रीराम उवाच ।

शिलाशैलकवप्रेषु साश्वभूतो दिवाकरः ।

वनपाषाणवन्नित्यमवशः परिचोद्यते ॥ ३३ ॥

धरागोलकमन्तस्थ सुरासुरगणास्पदम् ।

वेष्ट्यते धिष्ण्यचक्रेण पक्वाक्षोटमिव त्वचा ॥ ३४ ॥

दिवि देवा भुवि नराः पातालेषु च भोगिनः ।

कल्पिताः कल्पमात्रेण नीयन्ते जर्जरां दशाम् ॥ ३५ ॥

कामश्च जगदीशानरणलब्धपराक्रमः।

अक्रमेणैव विक्रान्तो लोकमाक्रम्य वल्गति ॥ ३६ ॥

वसन्तो मत्तमातङ्गो मदैः कुसुमवर्षणैः।

आमोदितककुप्चक्रश्चेतो नयति चापलम् ॥ ३७ ॥

अनुरक्ताङ्गनालोललोचनालोकिताकृति ।

स्वस्थीकर्तुं मनः शक्तो न विवेको महानपि ॥ ३८ ॥

परोपकारकारिण्या परार्तिपरितप्तया।

बुद्ध एव सुखी मन्ये स्वात्मशीतलया धिया ॥ ३९ ॥

उत्पन्नध्वंसिनः कालवडवानलपातिनः।

संख्यातुं केन शक्यन्ते कल्लोला जीविताम्बुधौ ॥ ४० ॥

सर्व एव नरा मोहाद्दुराशापाशपाशिनः।

दोषगुल्मकसारङ्गा विशीर्णा जन्मजङ्गले ।

संक्षीयते जगति जन्मपरम्परासु लोकस्य तैरिह कुकर्मभिरायुरेतत् ॥ ४१ ॥

आकाशपादपलताकृतपाशकल्पं येषां फलं नहि विचारविदोऽपि विद्मः ॥ ४२॥

अद्योत्सवोऽयमृतुरेष तथेह यात्रा ते बन्धवः सुखमिदं सविशेषभोगम् ।

इत्थं मुधैव कलयन्सुविकल्पजालमालोलपेलवमतिर्गलतीह लोकः ॥ ४३ ॥

Sriram said:

Verse 33: "The sun, though Divine and radiant, is impelled to move across the skies—between mountain ranges and valleys—like a powerless entity, much like a stone cast down a hill, compelled by the force of Nature."

Verse 34: "This Earth, hosting gods and demons, floats within space like a fruit bound by its skin, encircled by the orbits of celestial spheres—spinning helplessly in the cosmic wheel."

Verse 35: "Gods in heaven, humans on earth, and serpents in the netherworld—all are mere imaginations sustained by Time. With Time’s passage, they deteriorate into a pitiful state, no matter how mighty."

Verse 36: "Desire, though lacking any real power or strategy, boldly conquers the minds of even the wisest. Without any rightful authority, it overpowers and dominates the world."

Verse 37: "Spring, like an intoxicated elephant, showers fragrant flowers, arousing instability in the minds of beings by charming the skies with its beauty and vitality."

Verse 38: "Even a great intellect, gifted with discrimination, cannot steady the mind when it is captivated by the form of a beloved woman with graceful limbs and alluring glances."

Verse 39: "Only the one who helps others, feels others’ pain, and remains inwardly cool and serene is truly happy—such a person is Wise and filled with quiet compassion."

Verse 40: "Who can count the ever-arising and perishing waves in the ocean of life, consumed by the fire of time and constantly changing?"

Verse 41: "Blinded by delusion and entangled in the noose of vain desires, humans become diseased by sins and wasted potential. Thus, life shrinks under the weight of karmic misdeeds across countless births."

Verse 42: "The fruit of worldly action is as uncertain as vines suspended from trees in the sky— illusory and rootless. Even the wise cannot determine its value or outcome with certainty."

Verse 43: “This is a festival; this is the season; these are your people; this is happiness with special pleasures”—such are the illusions that the fickle mind, deceived by dualities, invents. Caught in these, the ignorant fall into the snares of delusion.

Summary of Teachings:

1. Powerlessness Amid Cosmic Order:

These verses open by showing how even the most powerful forces in the Universe, like the sun or Earth, are not autonomous—they are driven by Cosmic laws and Time. There is an underlying sense that no being, even celestial ones, escapes the influence of time and causality.

2. The Fragility of All Beings:

The existence of gods, humans, and subterranean beings is portrayed as ephemeral. They are sustained only by imagination or mental constructs, and subject to inevitable decline. This reminds us of the impermanence that permeates all forms and identities, regardless of their apparent grandeur.

3. The Tyranny of Desire and Senses:

Desire is described as an unruly conqueror that defeats wisdom and takes possession of minds. Seasonal pleasures and beauty lure beings into restlessness and delusion. Even a discriminating intellect may falter when confronted by the pull of sensory attraction.

4. The Path to True Happiness:

Contrasting with the above chaos, the Wise person who feels for others and helps them while maintaining inner composure is declared truly happy. Such a person’s peace comes not from external pleasures but from Inner Stillness and Compassion.

5. The Futility of Worldly Engagements:

Finally, these verses present a striking image of the world’s pleasures as illusory projections of a restless mind. Social conventions, festive seasons, and relationships are seen as fleeting and deceptive constructs. The true seeker must recognize these illusions and withdraw from their enchantment to pursue Self-Realization. These verses from the Yoga Vāsiṣṭha offer a deeply philosophical, almost disillusioned view of worldly life, urging the aspirant toward detachment, Inner Peace, and Self-Inquiry.

Chapter 1.26, Verses 23–32

Yoga Vashishtha 1.26.23–32

(The illusion of Maya)

श्रीराम उवाच।

दिशोऽपि हि न दृश्यन्ते देशोऽप्यन्यापदेशभाक् ।

शैला अपि विशीर्यन्ते कैवास्था मादृशे जने ॥ २३ ॥

अद्यते सत्तयापि द्यौर्भुऽवन चापि ऊयते।

धरापि याति वैधुर्यं केवास्था मादृशे जने ॥ २४ ॥

शुष्यन्त्यपि समुद्राश्च शीर्यन्ते तारका अपि ।

सिद्धा अपि विनश्यन्ति कैवास्था मादृशे जने ॥ २५ ॥

दानवा अपि दीर्यन्ते ध्रुवोऽप्यध्रुवजीवितः ।

अमरा अपि मार्यन्ते कैवास्था मादृशे जने ॥ २६ ॥

शक्रोऽप्याक्रम्यते वक्रैर्यमोऽपि हि नियम्यते ।

वायुरप्येत्यवायुत्वं कैवास्था मादृशे जने ॥ २७ ॥

सोमोऽपि व्योमतां याति मार्तण्डोऽप्येति खण्डताम् ।

मग्नतामग्निरप्येति कैवास्था मादृशे जने ॥ २८ ॥

परमेष्ठ्यपि निष्ठावान्ह्रियते हीररप्यजः।

भवोऽप्यभावमायाति कैवास्था मादृशे जने ॥ २९ ॥

कालः संकाल्यते येन नियतिश्चापि नीयते ।

खमप्यालीयतेऽनन्तं कैवास्था मादृशे जने ॥ ३० ॥

अश्राव्यावाच्यदुर्दर्शतत्त्वेनाज्ञातमूर्तिना ।

भुवनानि विडम्ब्यन्ते केनचिद्भ्रमदायिना ॥ ३१ ॥

अहंकारकलामेत्य सर्वत्रान्तरवासिना।

न सोऽस्ति त्रिषु लोकेषु यस्तेनेह न बाध्यते ॥ ३२ ॥

Sriram said:

23. "Even the directions are no longer discernible, and regions appear to belong elsewhere. Mountains are crumbling—what stability can there be for someone like me?"

24. "Even the firm heavens are being consumed by Time, the sky is being torn, and the earth itself is losing its steadiness—what stability can there be for someone like me?"

25. "The oceans are drying up, stars are falling apart, even perfected beings (siddhas) are perishing—what stability can there be for someone like me?"

26. "Even the mighty demons are breaking apart, and the supposedly eternal Dhruva is of impermanent life. The gods themselves meet their end—what stability can there be for someone like me?"

27. "Even Indra (Śakra) is overcome by cunning forces, and Yama, the lord of law, is subdued. The wind itself loses its motion—what stability can there be for someone like me?"

28. "The moon (Soma) dissolves into the sky, the sun (Mārtaṇḍa) breaks into fragments, and fire itself is extinguished—what stability can there be for someone like me?"

29. "Even Brahmā (the creator), though steadfast, is undone; the unmanifest seed (Hiraṇyagarbha) is swept away, and Śiva too dissolves into non-being—what stability can there be for someone like me?"

30. "Time is consumed by that which transcends it, and even cosmic order (Niyati) is overruled. Space itself collapses into the Infinite —what stability can there be for someone like me?"

31. "The worlds are deluded and distorted by some unknowable, unseen, and indescribable power, taking a form we cannot grasp—something that causes them to appear and wander aimlessly."

32. "This illusion arises from a trace of ego, residing within all beings. There is no one in all the three worlds who is not disturbed or bound by it."

Summary of the Teachings: 

Building on this Realization, the verses serve as a contemplative turning point for the seeker. Rāma, observing the crumbling of all things—from stars to gods—reaches a state of deep existential insight. This is not despair in the ordinary sense, but the dawning of Wisdom through disillusionment. The Yoga Vāsiṣṭha uses such reflections to invite the aspirant to question: if all that is seen is fleeting, what remains when all appearances vanish?

The answer, implied though not yet directly stated in these verses, is the Self— Pure Consciousness, untouched by Time, Space, or Causation. 

Rāma’s growing detachment, expressed in repeated lines like “what stability can there be for someone like me?”, is an expression of viveka 

(discriminative Wisdom) leading toward Self-Inquiry. The repetition isn't rhetorical despair but an intentional mantra-like emphasis to draw the mind away from externalities.

Furthermore, the mention of ego (ahaṁkāra) in the final verse shifts the focus inward. It highlights the ego as the subtle veil that enmeshes the Self in illusion. This sets the philosophical stage for later teachings in the Yoga Vāsiṣṭha, where liberation (mokṣa) is shown to come not through escaping the world, but by discerning the unreality of the ego-bound world and resting in the Unchanging Awareness behind it.

The mystery power hinted in verse 31, which stages the Cosmos yet remains unknown and formless, is the force of māyā—a central concept in Vedānta. The text carefully avoids naming it directly, maintaining the subtlety that this power itself is not ultimately Real, but a projection upon the screen of Consciousness. The seeker is thus nudged to move beyond conceptualization into direct insight.

Altogether, these verses perform an essential purificatory function in the Yoga Vāsiṣṭha. They cleanse the seeker of attachment to worldly grandeur and Cosmic structures, preparing the inner ground for the intuitive recognition of non-dual Reality. Rāma’s journey becomes a mirror for the reader’s own path—from disillusionment to Wisdom, from ego to Self, from impermanence to the unborn, undying Awareness.

Chapter 1.26, Verses 11–22

Yoga Vashishtha 1.26.11–22

(Disillusionment with wordly Pleasures & Desires)

श्रीराम उवाच।

शत्रवश्चेन्द्रियाण्येव सत्यं यातमसत्यताम् ।

प्रहरत्यात्मनैवात्मा मनसैव मनो रिपुः ॥ ११ ॥

अहंकारः कलङ्काय बुद्धयः परिपेलवाः ।

क्रिया दुष्फलदायिन्यो लीलाः स्त्रीनिष्ठतां गताः ॥ १२ ॥

वाञ्छाविषयशालिन्यः सच्चमत्कृतयः क्षताः ।

नार्यो दोषपताकिन्यो रसा नीरसतां गताः ॥ १३ ॥

वस्त्ववस्तुतया ज्ञातं दत्तं चित्तमहंकृतौ।

अभाववेधिता भावा भावान्तो नाधिगम्यते ॥ १४ ॥

तप्यते केवलं साधो मतिराकुलितान्तरा।

रागरोगो विलसति विरागो नोपगच्छति ॥ १५ ॥

रजोगुणहता दृष्टिस्तमः संपरिवर्धते ।

न चाधिगम्यते सत्त्वं तत्त्वमत्यन्तदूरतः ॥ १६ ॥

स्थितिरस्थिरतां याता मृतिरागमनोन्मुखी ।

धृतिर्वैधुर्यमायाता रतिर्नित्यमवस्तुनि ॥ १७ ॥

मतिर्मान्द्येन मलिना पातैकपरमं वपुः।

ज्वलतीव जरा देहे प्रतिस्फुरति दुष्कृतम् ॥ १८ ॥

यत्नेन याति युवता दूरे सज्जनसंगतिः।

गतिर्न विद्यते काचित्क्वचिन्नोदेति सत्यता ॥ १९ ॥

मनो विमुह्यतीवान्तर्मुदिता दूरतां गता ।

नोज्ज्वला करुणोदेति दूरादायाति नीचता ॥ २० ॥

धीरताऽधीरतामेति पातोत्पातपरो जनः।

सुलभो दुर्जनाश्लेषो दुर्लभः सत्समागमः ॥ २१ ॥

आगमापायिनो भावा भावना भवबन्धनी ।

नीयते केवलं क्वापि नित्यं भूतपरम्परा ॥ २२ ॥

Sriram said:

11. "The senses, though appearing as enemies, are truly under one's own control. It is the Self alone that strikes itself, and the mind alone becomes its own enemy."

12. "Ego is the blemish that taints perception; the intellect has become feeble. Actions bear bitter fruits, and life has fallen into a play of vain sensuality."

13. "Cravings have grown rich with sensory objects, while refined delights have turned dull. Women are portrayed as banners of faults, and pleasures have lost their savor."

14. "The distinction between Real and unreal has been confused; the mind is immersed in egotism. Emotions are shattered by non-being, and their transformation into Higher States remains unrealized."

15. "The mind of the seeker burns alone, inwardly disordered. The fever of desire rages, but dispassion does not arise."

16. "Sight is obscured by rajas (passion); tamas (inertia) flourishes. Sattva (purity) is not attained, and the Truth remains exceedingly distant."

17. "Stability has become unstable; death is ever near at hand. Endurance has faded into weakness, and attachment clings to what is unreal."

18. "The intellect is clouded by dullness, the body subject to repeated falls. Old age burns within, and past wrongs stir and flicker in the flesh."

19. "Youth departs with effort; companionship of the Wise is rare. Movement has no direction, and Truth never rises anywhere."

20. "The mind reels inwardly, joy has departed to far-off lands. Compassion does not shine forth, while baseness draws near from afar."

21. "Steadfastness becomes restlessness; people pursue downfall and upheaval. The wicked are easily found, but the company of the good is rare."

22. "Mental constructs rise and fall, and thoughts bind one to the world. The stream of existence continues endlessly, flowing somewhere without rest."

Summary of the Teachings:

These verses reflect a deeply introspective vision of the human condition, emphasizing the inner struggles of the Self with its own faculties—primarily the mind and senses. The text portrays the mind as both the instigator and sufferer of turmoil, where ego and delusion pollute the intellect and drive individuals toward suffering. Rather than external foes, it is the inner misalignment that breeds conflict.

A central theme is the disillusionment with worldly pleasures and actions. Desires, sensual enjoyment, and even romantic or aesthetic engagements are described as losing their essence and vitality. Life becomes a stage for hollow pursuits, where the rewards of action are either bitter or futile. This detachment is not nihilistic but diagnostic—showing the spiritual aspirant the inherent limitations of external pursuits.

The mind's entrapment in rajas (passion) and tamas (inertia) is said to obstruct sattva (clarity and Truth), making true understanding and liberation seem remote. Dispassion, Truth, compassion, and clarity are no longer accessible, buried under layers of confusion, attachment, and ego. This is a critical observation in the yogic path, pointing to the necessity of purification and disciplined Self-Inquiry.

These verses also offer a somber view of human degeneration. The decay of physical vitality (as in youth and health), the corruption of moral values, and the rarity of noble company are presented as signs of a world veiled in ignorance. Truth and virtue, instead of being central to life, are marginalized and nearly absent.

Finally, the text emphasizes the cyclic and binding nature of thoughts and impressions. The “bhāvana” or mental construction is not inert—it actively perpetuates bondage in saṁsāra. The teaching concludes with a quiet warning: unless one disrupts this constant stream of inner and outer ignorance, one is carried away endlessly by the flow of worldly existence.