Chapter 1.28, Verses 20–32

Yoga Vashishtha 1.28.20–32

(fleeting nature of all experience)

श्रीराम उवाच।

रचयन्रश्मिजालेन रात्र्यहानि पुनःपुनः।

अतिवाह्य रविः कालो विनाशावधिमीक्षते ॥ २० ॥

ब्रह्मा विष्णुश्च रुद्रश्च सर्वा वा भूतजातयः ।

नाशमेवानुधावन्ति सलिलानीव वाडवम् ॥ २१ ॥

द्यौः क्षमा वायुराकाशं पर्वताः सरितो दिशः ।

विनाशवाडवस्यैतत्सर्वं संशुष्कमिन्धनम् ॥ २२ ॥

धनानि बान्धवा भृत्या मित्राणि विभवाश्च ये ।

विनाशभयभीतस्य सर्वं नीरसतां गतम् ॥ २३ ॥

स्वदन्ते तावदेवैते भावा जगति धीमते ।

यावत्स्मृतिपथं याति न विनाशकुराक्षसः ॥ २४ ॥

क्षणमैश्वर्यमायाति क्षणमेति दरिद्रताम्।

क्षणं विगतरोगत्वं क्षणमागतरोगताम् ॥ २५ ॥

प्रतिक्षणविपर्यासदायिना निहतात्मना ।

जगद्भ्रमेण के नाम धीमन्तो हि न मोहिताः ॥ २६ ॥

तमःपङ्कसमालब्धं क्षणमाकाशमण्डलम् ।

क्षण कनकनिष्यन्दकोमलालोकसुन्दरम् ॥ २७ ॥

क्षणं जलदनीलाब्जमालावलितकोटरम्।

क्ष्रणमुड्डामररवं क्षणं मूकमिव स्थितम् ॥ २८ ॥

क्षणं ताराविरचितं क्षणमर्केण भूषितम् ।

क्षणमिन्दुकृताह्लादं क्षणं सर्वबहिष्कृतम् ॥ २९ ॥

आगमापायपरया क्षणसंस्थितिनाशया ।

न बिभेति हि संसारे धीरोऽपि क इवानया ॥ ३० ॥

आपदः क्षणमायान्ति क्षणमायान्ति संपदः ।

क्षणं जन्म क्षणं मृत्युर्मुने किमिव न क्षणम् ॥ ३१ ॥

प्रागासीदन्य एवेह जातस्त्वन्यो नरो दिनैः ।

सदैकरूपं भगवन्किंचिदस्ति न सुस्थिरम् ॥ ३२ ॥

Sriram said:

20. "The sun weaves day and night with the threads of its rays, again and again, while time advances ceaselessly toward inevitable destruction."

21. "Brahmā, Viṣṇu, Rudra, and all forms of beings pursue nothing but annihilation, like rivers rushing toward the ocean’s consuming fire."

22. "Heaven, earth, air, space, mountains, rivers, and directions — all are but dry fuel for the devouring wildfire of destruction."

23. "Wealth, relatives, servants, friends, and all possessions become tasteless and meaningless to one who fears the ever-present shadow of annihilation."

24. "These worldly phenomena only delight the wise person as long as the demon of destruction has not entered the path of their memory."

25. "In a moment one attains riches; in another, poverty. One moment there is health; the next, disease arises."

26. "Who among the wise, even when aware of constant reversal and loss, is not deluded by the illusory charm of the world?"

27. "The sky may appear, for a moment, as if soiled by the mud of darkness, and the next moment shine beautifully like golden nectar."

28. "In one moment it is covered with dark clouds and lotuses swirling in gusts; in another, it is silent as if mute, then thundering loudly again."

29. "In one moment adorned with stars, the next lit up by the sun, then delighted by the moon — and in the next moment, all these disappear."

30. "Who, even if wise and courageous, would not fear this world, whose existence is perishable every moment, born of constant arising and dissolving?"

31. "Calamities arrive in a moment, and prosperity arrives in a moment. Birth and death themselves are momentary — O Sage, what in this world is not momentary?"

32. "One man lived here a few days ago; now another is born. O Lord, what in this world ever remains the same or firm?"

Summary of Teachings:

These verses from the Yoga Vāsiṣṭha express a deep meditation on impermanence and the transient nature of all phenomena. Time is depicted as an unstoppable current, relentlessly carrying everything toward destruction. Even the celestial entities — Brahmā, Viṣṇu, and Rudra — along with the vast cosmos, are not exempt from dissolution. The elements, the directions, and the grandest structures of Nature are described as fuel for the fire of annihilation. This presents the world not as a static creation but as a dynamic play of appearance and disappearance.

The text also shifts to the human sphere, portraying the futility of attachment to wealth, relationships, and social position. These things may bring temporary joy but lose their flavor in the face of the inevitable end. To the wise, even pleasant experiences are fragile and moment-bound, holding no lasting sweetness once the awareness of impermanence sets in. The "demon of destruction" — death, change, and time — eventually stalks every memory and moment, rendering all worldly delight unstable.

A powerful portrayal of fleeting conditions follows. Wealth, health, suffering, joy — they arrive and vanish within moments, without warning. The wise may understand this intellectually, but the illusion (maya) of the world still entraps even those of discernment. The world is an ever-shifting illusion, changing appearance moment by moment: sunny then stormy, bright then dark, silent then thunderous — a constant dance of opposites with no firm anchor.

Even the sky, symbol of vastness and space, is shown to change rapidly — clothed in darkness, light, thunder, stars, sun, and moon — each moment erasing the last. This cosmic theatre highlights the ultimate teaching: that there is nothing stable in the world. Life itself — from birth to death — is but a sequence of brief flashes. What exists today is gone tomorrow. What appears stable is an illusion, quickly swept away by time.

Thus, the Yoga Vāsiṣṭha urges the seeker to awaken to the truth of impermanence. In recognizing the fleeting nature of all experience — pleasure and pain, gain and loss — the Wise are invited to turn inward toward the eternal, unchanging Self. The verses are not pessimistic but point beyond sorrow, encouraging liberation through detachment, discrimination, and deep introspection.

Chapter 1.28, Verses 11–19

Yoga Vashishtha 1.28.11–19

(Impermanence and illusion-like nature of worldly existence.)

श्रीराम उवाच।

वातान्तर्दीपकशिखालोलं जगति जीवितम् ।

तडित्स्फुरणसंकाशा पदार्थश्रीर्जगत्र्त्रये ॥ ११ ॥

विपर्यासमियं याति भूरिभूतपरम्परा ।

बीजराशिरिवाजस्रं पूर्यमाणः पुनःपुनः ॥ १२ ॥

मनःपवनपर्यस्तभूरिभूतरजःपटा ।

पातोत्पातपरावर्तपराभिनयभूषिता ॥ १३॥

आलक्ष्यते स्थितिरियं जागती जनितभ्रमा ।

नृत्तावेशविवृत्तेव संसारारभटीनटी ॥ १४ ॥

गन्धर्वनगराकारविपर्यास विधायिनी।

अपाङ्गभङ्गुरोदारव्यवहारमनोरमा ॥ १५ ॥

तडित्तरलमालोकमातन्वाना पुनःपुनः।

संसाररचना राजन्नृत्तसक्तेव राजते ॥ १६ ॥

दिवसास्ते महान्तस्ते संपदस्ताः क्रियाश्च ताः ।

सर्वं स्मृतिपथं यातं यामो वयमपि क्षणात् ॥ १७ ॥

प्रत्यहं क्षयमायाति प्रत्यहं जायते पुनः।

अद्यापि हतरूपाया नान्तोऽस्या दग्धसंसृतेः ॥ १८ ॥

तिर्यक्त्वं पुरुषा यान्ति तिर्यञ्चो नरतामपि ।

देवाश्चादेवतां यान्ति किमिवेह विभो स्थिरम् ॥ १९ ॥

Sriram said:

11. "Life in this world is as unsteady as a flame in the wind. The splendor of objects in the three worlds flashes like lightning—brilliant but momentary."

12. " This endless procession of elements continues in delusion, like a heap of seeds constantly being replenished and scattered again."

13. " The mind, tossed about by the winds of desire, stirs up clouds of dust—objects upon objects—decorated with the theatrical play of rise and fall, calamity and chance."

14. " What appears as the reality of the waking state is born of confusion, like an actress caught in the passion of her dance—this world-performance of saṁsāra is a show born of illusion."

15. " Like the city of the gandharvas (an illusory city), this world is full of delusions. Its captivating behavior is charming, yet its glance is fleeting and unstable."

16. "Continuously projecting a flickering radiance like lightning, the creation of the world dazzles like a dancer absorbed in her performance."

17. "Those days, those great events, those riches and those deeds—all have passed into memory. And we too pass away in a moment."

18. "Each day, destruction approaches; each day, rebirth begins again. Yet, even today, this disfigured form of saṁsāra, this burnt-up cycle of existence, knows no end."

19. "Humans become animals, animals are born as humans, gods fall into states below the Divine —what, O Lord, is stable in this world?"

Summary of Teachings:

These verses from the Yoga Vāsiṣṭha present a stark and poetic reflection on the impermanence and illusion-like nature of worldly existence. They unfold a vivid tapestry of metaphors to describe how fleeting life is, how its charms are transitory, and how the mind, deluded by appearances, constructs a realm of continuous unrest. Through images like a flame flickering in the wind or lightning in the sky, the text emphasizes that what appears solid or meaningful in the world is in fact unstable and perishable.

The verses highlight the cyclical nature of creation—how existence flows through endless repetition, like seeds sprouting again and again. The mind, the engine behind perception, is portrayed as swept by internal winds of desire and thought, stirring up a storm of perceived Reality filled with drama, events, and transitions. This constructed world is not grounded in permanence but is a projection shaped by ignorance and mental activity.

An essential theme is the illusory nature of perception. Just as a dancer entranced in her act forgets herself, the soul, identified with the ego and the world, becomes entranced by the performance of life. This world is likened to a dream or a mirage—its pleasures and routines are enchanting but deceptive. The verse likening it to a gandharva-city—a mirage-like vision often used in Indian philosophy to signify illusion—emphasizes that our engagements and attachments are founded on shifting, insubstantial foundations.

Time, too, is depicted as an inexorable force. All that is achieved or accumulated—glory, wealth, action—is swiftly swept away by Time, and we ourselves are mere moments in this flowing stream. Despite cycles of destruction and rebirth, the fire of saṁsāra (the wandering in the world) continues to burn without reaching its end. This evokes a powerful image of entrapment within temporal existence.

Finally, the verses present the instability of forms and identities. Beings rise and fall in status: humans become animals, gods fall from grace, and vice versa. Nothing in the world is truly fixed. Through these contemplations, the Yoga Vāsiṣṭha guides the aspirant toward dispassion (vairāgya) and a deeper inquiry into the Self beyond change, urging the seeker to look beyond the illusions of the phenomenal world toward the formless Truth of Consciousness.

Chapter 1.28, Verses 1–10

Yoga Vashishtha 1.28.1–10

(transient nature of the phenomenal world)

श्रीराम उवाच ।

यच्चेदं दृश्यते किंचिज्जगत्स्थावरजंगमम् ।

तत्सर्वमस्थिरं ब्रह्मन्स्वप्नसंगमसंनिभम् ॥ १ ॥

शुष्कसागरसंकाशो निखातो योऽद्य दृश्यते ।

स प्रातरभ्रसंवीतो नगः संपद्यते मुने ॥ २॥

यो वनव्यूहविस्तीर्णो विलीढगगनो महान् ।

दिनैरेव स यात्युर्वीसमतां कूपतां च वा ॥ ३ ॥

यदङ्गमद्य संवीतं कौशेयस्रग्विलेपनैः।

दिगम्बरं तदेव श्वो दूरे विशरिताऽवटे ॥ ४ ॥

यत्राद्य नगरं दृष्टं विचित्राचारचञ्चलम् ।

तत्रैवोदेति दिवसैः संशून्यारण्यधर्मता ॥ ५ ॥

यः पुमानद्य तेजस्वी मण्डलान्यधितिष्ठति ।

स भस्मकूटतां राजन्दिवसैरधिगच्छति ॥ ६ ॥

अरण्यानी महाभीमा या नभोमण्डलोपमा ।

पताकाच्छादिताकाशा सैव संपद्यते पुरी ॥ ७ ॥

या लतावलिता भीमा भात्यद्य विपिनावली ।

दिवसैरेव सा याति पुनर्मरुमहीपदम् ॥ ८ ॥

सलिलं स्थलतां याति स्थलीभवति वारिभूः ।

विपर्यस्यति सर्वं हि सकाष्ठाम्बुतृणं जगत् ॥ ९ ॥

अनित्यं यौवनं बाल्यं शरीरं द्रव्यसंचयाः।

भावाद्भावान्तरं यान्ति तरङ्गवदनारतम् ॥ १० ॥

Sriram said:

1. "O Sage, whatever is seen in this world—whether moving or unmoving—is unstable and impermanent, akin to a fleeting dream."

2. "A dry ocean-bed that is visible today may, by morning, be transformed into a cloud-covered mountain."

3. "A vast and expansive forest spreading beneath the sky can, within days, become leveled land or even a dried-up pit."

4. "A body that today is adorned with silken garments, garlands, and ointments may, by tomorrow, lie naked and abandoned in a distant ravine."

5. "A bustling city, vibrant with activity and diverse customs, may in a few days become a desolate forest inhabited by wild creatures."

6. "The man who today, radiant and powerful, rules over great kingdoms—he soon ends up as a mere mound of ashes."

7. "The dreadful wilderness, as vast as the sky and filled with flags fluttering over trees, can turn into a flourishing city."

8. "The lush creeper-filled forest, beautiful and teeming with life, may soon turn into a barren desert."

9. "Water becomes dry land; solid ground turns into marshes. All elements of the world—wood, water, and grass—constantly shift their forms."

10. "Youth, childhood, the body, and collections of wealth—all of these undergo unceasing change, like waves that never stop forming and dissolving."

Overall Summary of the Teachings:

These verses from the Yoga Vāsiṣṭha powerfully illustrate the transient nature of the phenomenal world. Vasiṣṭha uses vivid metaphors to emphasize that all forms, structures, and experiences we consider permanent—including cities, forests, wealth, and even human bodies—are subject to rapid transformation and decay. Just as a dream vanishes upon waking, so too do worldly appearances shift and dissolve, often without notice.

By presenting contrasting scenarios—such as a dry seabed becoming a mountain, or a grand city turning into an empty forest—the text challenges the reader’s assumptions of permanence. These transformations are not just poetic images but are meant to evoke a deep sense of disillusionment with the material world, a central tenet of vairāgya (dispassion).

Furthermore, the verses underscore that the body and stages of life (childhood, youth) are no exception to this impermanence. Even powerful rulers and rich persons, though seemingly invincible in their prime, are inevitably reduced to dust. This Realization is meant to shatter ego and attachment, bringing forth an inquiry into what, if anything, remains unchanging.

In this way, the Yoga Vāsiṣṭha leads the seeker to discriminate between the Real and the unreal (viveka). By understanding the illusory and dream-like nature of external phenomena, one is urged to turn inward, seeking the eternal and formless consciousness that underlies all change.

Ultimately, these verses are a call to spiritual awakening. By piercing through the illusions of the world and recognizing its fleeting nature, the aspirant is guided toward liberation (mokṣa)—not through renunciation of action, but through right understanding of Reality’s transient character and the Inner Self’s unchanging Essence.

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.