Chapter 1.24, Verses 1–10

Yoga Vashishtha 1.24.1–10

(Time, the central force behind the workings of Saṁsāra)

श्रीराम उवाच ।

अस्योड्डामरलीलस्य दूरास्तसकलापदः ।

संसारे राजपुत्रस्य कालस्याकलितौजसः ॥ १ ॥

अस्यैवाचरतो दीनैर्मुग्धैर्भूतमृगब्रजैः ।

आखेटकं जर्जरिते जगज्जङ्गलजालके ॥ २ ॥

एकदेशोल्लसच्चारुवडवानलपङ्कजा ।

क्रीडापुष्करिणी रम्या कल्पकालमहार्णवः ॥ ३ ॥

कटुतिक्ताम्लभूताद्यैः सदधिक्षीरसागरैः ।

तैरेव तैः पर्युषितैर्जगद्भिः कल्ववर्तनम् ॥ ४ ॥

चण्डी चतुरसंचारा सर्वमातृगणान्विता ।

संसारवनविन्यस्ता व्याघ्री भूतौघघातिनी ॥ ५ ॥

ज्ञध्वी करतले ज्ञथ्वी पानपात्री रसान्विता ।

कमलोत्पलकह्लारलोलजालकमालिता ॥ ६ ॥

विरावी विकटास्फोटो नृसिंहो भुजपञ्जरे ।

सटाविकटपीनांसः कृतः क्रीडाशकुन्तकः ॥ ७ ॥

अलाबुवीणामधुरः शरद्व्योमलसच्छविः ।

देवः किल महाकालो लीलाकोकिलबालकः ॥ ८ ॥

अजस्रस्फूर्जिताकारो वान्तदुःखशरावलिः।

अभावनामकोदण्डः परिस्फुरति सर्वतः ॥ ९ ॥

अनुत्तमस्त्वधिकविलासपण्डितो भ्रमच्चलन्परिविलसन्विदारयन् ।

जरज्जगज्जनितविलोलमर्कटः परिस्फुरद्वपुरिह काल ईहते ॥ १० ॥

Sriram said:

1. "The calamities that plague the world are far removed from this wild and fantastic play of Time, which dances within the forest of worldly existence as the prince of illusion and unfathomable power."

2. "While Time moves about freely, the innocent and ignorant beings—like bewildered animals of the forest—are hunted and torn apart in this tangled jungle that is the world."

3. "This grand ocean of Time, like a beautiful lotus-filled play-lake, glows with the fires of dissolution in a single region, though its charm spans the entire age of the cosmos."

4. "The world is but a dish of ever-fermenting flavors—bitter, pungent, sour—drawn from the elemental ocean of curd, milk, and salt; and beings consume it, not knowing it is decayed."

5. "Time is like the fierce goddess Chaṇḍī, roaming with her retinue of all-devouring Mothers in the wilderness of saṁsāra, slaughtering the hosts of beings as a tiger does its prey."

6. "The Earth herself lies as a bowl on the palm of Time, mixed with all the tastes and decorated with webs of lotuses, water lilies, and waving tendrils."

7. "Time has become a terrible lion, roaring dreadfully, locked in a cage of arms, with a thick and fearsome mane—playing with the world as if it were a helpless bird."

8. "Sweet as the music of a gourd-veena and radiant as the autumn sky, the great god Time appears as a delightful child-cuckoo, though he is verily the terrifying Mahākāla."

9. "Time, who is everywhere active, ceaselessly shoots out volleys of pain-tipped arrows of misfortune and wields the bow of negation, which he draws in all directions."

10. "Supreme in his mastery of illusion, skilled beyond comparison in the play of creativity, Time dances and spins, tears apart the decaying world like a frenzied monkey, manifesting in a form that vibrates with unstoppable momentum."

Summary of Teachings:

These verses present a vivid and poetic exposition of kāla (Time) as the central force behind the workings of saṁsāra—the cyclical world of birth, death, and suffering. Time is not merely an abstract concept but is anthropomorphized as a mighty and mysterious force that governs all activity, change, and destruction in the cosmos. It is depicted as powerful, playful, fierce, and all-consuming, bringing both delight and devastation.

The imagery used in these verses is deeply symbolic and rich in metaphor. Time is likened to a hunter, goddess, lion, and even a playful child. These depictions serve to show that Time does not discriminate; it envelops all beings in its drama—regardless of their knowledge, power, or ignorance. Every form, flavor, and experience in the world is but an expression of Time’s vast and ungraspable play.

One of the central teachings here is the illusory nature of worldly pleasures and sufferings. Beings are shown as helpless and unaware—caught in a jungle of illusions where Time hunts without pause. The world, despite its beauty and complexity, is presented as ultimately ephemeral, flavored with suffering, and incapable of offering lasting satisfaction.

The verses also introduce the concept of Mahākāla—the Great Time or the Ultimate Destroyer. Even the Divine is portrayed as subservient to Time, which can appear gentle and sweet, yet hides within it the ferocity of dissolution. Through such portrayals, the text aims to shake the reader’s attachment to the world and inspire a deeper inquiry into what lies beyond this Cosmic game.

In summary, these verses urge the seeker to recognize the impermanence and deceptive allure of worldly existence governed by Time. Only through deep wisdom, inner stillness, and detachment from the world’s constant flux can one transcend the suffering and discover the changeless essence—the Self—beyond the reach of Time.

Chapter 1.23, Verses 35–45

Yoga Vashishtha 1.23.35–45

(Time, the veil and the revealer)

श्रीराम उवाच ।

गृहीत्वा कृपणः कृष्णां रजनीं जीर्णमार्जनीम् ।

आलोककनकक्षोदानाहरत्यभितो गिरिम् ॥ ३५ ॥

संचारयन्क्रियाङ्गुल्या कोणकेष्वर्कदीपिकाम् ।

जगत्सद्मनि कार्पण्यात्क्व किमस्तीति वीक्षते ॥ ३६ ॥

प्रेक्ष्याहर्विनिमेषेण सूर्याक्ष्णा पाकवन्त्यलम् ।

लोकपालफलान्यत्ति जगज्जीर्णवनादयम् ॥ ३७ ॥

जगज्जीर्णकुटीकीर्णानर्पयत्युग्रकोटरे ।

क्रमेण गुणवल्लोकमणीन्मृत्युसमुद्गके ॥ ३८ ॥

गुणैरापूर्यते यैव लोकरत्नावली भृशम्।

भूषार्थमिव तामङ्गे कृत्वा भूयो निकृन्तति ॥ ३९ ॥

दिनहंसानुसृतया निशेन्दीवरमालया।

तारकेसरयाजस्रं चपलो वलयत्यलम् ॥ ४० ॥

शैलार्णद्युधराशृङ्गजगदूर्णायुसौनिकः ।

प्रत्यहं पिबते प्रेक्ष्य तारारक्तकणानपि ॥ ४१ ॥

तारुण्यनलिनीसोम आयुर्मातङ्गकेसरी।

न तदस्ति न यस्यायं तुच्छातुच्छस्य तस्करः ॥ ४२ ॥

कल्पकेलिविलासेन पिष्टपातितजन्तुना।

अभावो भावभासेन रमते स्वात्मनात्मनि ॥ ४३ ॥

कर्ता भोक्ताथ संहर्ता स्मर्ता सर्वपदं गतः ॥ ४४ ॥

सकलमप्यकलाकलितान्तरं सुभगदुर्भगरूपधरं वपुः ।

प्रकटयन्सहसैव च गोपयन् विलसतीह हि कालबलं नृषु ॥ ४५ ॥

Sriram said:

35. "The pitiful man, having grasped the dark, worn-out broom of night, circles the mountain of existence, sweeping it with the dust of ignorance."

36. With his fingers of action, he twirls the lamp of the sun's light in all directions, and in his delusion, examines the vast mansion of the world, asking, "What is this? Where is that?"

37. "In the blink of an eye, the sun consumes the ripe fruits of day—those that are like offerings of the guardians of the world—and devours this world, likened to an ancient forest."

38. "Time, like a ferocious being dwelling in a dark cave, gradually swallows all—the mansions of the world, worn and broken—storing the jewels of virtues in the chest of death."

39. "It adorns itself with the shining garland of the world’s virtues and ornaments, as if for beautification, only to sever them again without remorse."

40. "With the garland of blue lotus-like nights trailing behind the swan of day, the fickle Time twirls the eternal stars and the radiance of the sun like bangles on its arms."

41. "Like a wild hunter who feasts on the mountain peaks, rivers, oceans, and all the world’s forms, Time greedily drinks in the glowing particles of stars each day."

42. "Time is the lion who devours the moon-like lake of youth and the elephant of life-force. There is nothing so great or so petty that it escapes this thief."

43. "With the sportful delight of the cosmic cycle, it grinds beings into nonexistence while making nonexistence appear as if Real, delighting in its own self through illusion."

44. "It is the doer, the enjoyer, the destroyer, the rememberer, and the one who passes through all states of Being."

45. "It reveals and conceals simultaneously the whole, the parts within the parts, the beautiful and the dreadful—all of which manifest as the power of Time in human beings."

Summary of Teachings:

These verses from the Yoga Vāsiṣṭha present a vivid poetic meditation on Time (Kāla) and its all-consuming, illusory, and Divine Nature. Time is described not just as a linear measure but as an active cosmic force—sweeping away creation like a worn broom over dust, inspecting the world with a lamp of sunlight, and ultimately consuming all phenomena in a great cycle of rise and dissolution. This dramatization serves to awaken a profound sense of impermanence and existential introspection.

Time is personified as a powerful entity—a thief, a hunter, a lion—that feeds upon youth, virtue, mountains, rivers, and even stars. Nothing is exempt from its reach. Whether noble or petty, everything is subject to its devouring rhythm. In this portrayal, Time is not merely a backdrop but an active agent of change, devouring the apparent solidity of the world while playing with its fleeting beauty.

Despite its destructive aspect, Time is also shown to have a paradoxical role—it creates and destroys, reveals and conceals, adorns and cuts away. This reflects the deeper Advaitic insight: that what appears to be multiplicity and movement is in fact a play of appearances upon the changeless Self. Time, then, becomes both the veil and the revealer, a force that leads either into bondage through ignorance or into liberation through wisdom.

The illusory nature of existence is emphasized: Time causes the unreal to appear Real and makes Beings believe in what is ultimately insubstantial. The Self, untouched by Time, watches this dance unfold, and the wise are those who turn inward to witness this without getting entangled.

Ultimately, these verses aim to cultivate vairāgya (dispassion) and viveka (discernment) in the listener or reader. By confronting the power and pervasiveness of Time, and understanding that all worldly phenomena are subject to its flux, the seeker is encouraged to turn away from transient pleasures and attachments and instead seek the eternal, unchanging Reality—the Self (Ātman)—which alone endures beyond the reach of Time.

Chapter 1.23, Verses 23–34

Yoga Vashishtha 1.23.23–34

(Time, an expression of the Self)

श्रीराम उवाच।

अस्योड्डामरवृत्तस्य कल्पान्तेऽङ्गविनिर्गतैः ।

प्रस्फुरत्यम्बरे मेरुर्भूर्जत्वगिव वायुभिः ॥ २३ ॥

रुद्रो भूत्वा भवत्येष महेन्द्रोऽथ पितामहः।

शक्रो वैश्रवणश्चापि पुनरेव न किंचन ॥ २४ ॥

धत्तेऽजस्रोत्थितोद्ध्वस्तान्सर्गानमितभास्वरान् ।

अन्यान्दधद्दिवानक्तं वीचीरब्धिरिवात्मनि ॥ २५ ॥

महाकल्पाभिधानेभ्यो वृक्षेभ्यः परिशातयन् ।

देवासुरगणान्पक्वान्फलभारानिव स्थितः ॥ २६ ॥

कालोऽयं भूतमशकघुंघुमानां प्रपातिनाम् ।

ब्रह्माण्डोदुम्बरौघानां बृहत्पादपतां गतः ॥ २७ ॥

सत्तामात्रकुमुद्वत्या चिज्ज्योत्स्नापरिफुल्लया ।

वपुर्विनोदयत्येकं क्रियाप्रियतमान्वितः ॥ २८ ॥

अनन्तापारपर्यन्तबद्धपीठं निजं वपुः ।

महाशैलवदुत्तुङ्गमवलम्ब्य व्यवस्थितः ॥ २९ ॥

क्वचिच्छयामतमःश्यामं क्वचित्कान्तियुतं ततम् ।

द्वयेनापि क्वचिद्रिक्तं स्वभावं भावयन् स्थितः ॥ ३० ॥

संलीनासंख्यसंसारसारया स्वात्मसत्तया ।

उर्व्येव भारघनया निबद्धपदतां गतः ॥ ३१॥

न खिद्यते नाद्रियते नायाति न च गच्छति ।

नास्तमेति न चोदेति महाकल्पशतैरपि ॥ ३२ ॥

केवलं जगदारम्भलीलया घनहेलया ।

पालयत्यात्मनात्मानमनहंकारमाततम् ॥ ३३ ॥

यामिनीपङ्ककलितां दिनकोकनदावलीम् ।

मेघभ्रमरिकामात्मसरस्यारोपयन्स्थितः ॥ ३४ ॥

Sriram said:

23. "At the end of the kalpa (cosmic cycle), this vast universe is tossed about by winds emerging from the dismembered cosmic body, and Mount Meru quivers in the sky like birch bark fluttering in the breeze."

24. "That same being becomes Rudra (Śiva), then Indra, then Brahmā. He becomes Kubera (Vaiśravaṇa), and then again reverts to Absolute Nothingness."

25. "He bears the radiant worlds that rise and fall from the unborn stream (of Consciousness), sustaining day and night within himself like waves in the ocean."

26. "Standing firm like a tree heavy with ripened fruits, he shakes down the Divine and demonic hosts from the Cosmic trees named the Great Kalpas."

27. "This time-force, resonant with the cries of perishing beings, marches on like a massive tree of death, uprooting multitudes of Cosmic clusters (brahmāṇḍas) like fig fruits falling from a banyan tree."

28. "His form alone gleams, adorned with the moonlight of Consciousness and blossomed by the water-lilies of Pure Being, filled with love for action."

29. "He upholds his own immense form, vast and boundless, as if seated upon a throne stretching beyond limits—like a towering mountain supporting itself."

30. "At times his form is darkened with ignorance like the night, at times radiant with light, and at other times devoid of both—he abides in Awareness of his own nature."

31. "Countless worlds have merged into the essence of his own being—just as the earth bears the weight of dense mountain masses, he upholds them all in his Existence."

32. "He neither grieves nor esteems anything, neither arrives nor departs; he neither sets nor rises, not even over the course of hundreds of great aeons (mahākalpas)."

33. "Solely through the playful gesture of beginning this world-drama, he sustains himself within himself—devoid of all ego."

34. "He stands as the sun within the self-lake, adorning it with day-lotuses despite the mud of night and the swarm of clouds and bees— Pure, unwavering, and serene."

Summary of the Teachings:

These verses from the Yoga Vāsiṣṭha explore the subtle and majestic presence of the Cosmic Self (Ātman or Pure Consciousness) as it manifests, sustains, and dissolves the Universe. The Cosmic process is depicted as a grand play of transformation—where the formless Self adopts various Divine roles such as Rudra, Indra, Brahmā, and Kubera, only to return to its original, untouched nature. The imagery of Mount Meru trembling, worlds emerging like waves, and beings falling like fruit suggests the ephemeral nature of existence within the infinite expanse of Consciousness.

Time (Kāla) is presented as an impersonal force, devouring worlds while remaining itself unborn and indestructible. Yet it too is only an expression of the Self. The Self supports all creation effortlessly, likened to a vast mountain or a Cosmic ocean, with worlds rising and falling like waves or blossoms. This Grand Cosmic process arises without any personal motivation, ego, or need—simply as an expression of the Self’s inherent capacity.

The Self is unchanging, unmoving, beyond sorrow or delight. It does not come or go, does not rise or set like celestial bodies, and is not subject to the cyclic laws of creation or destruction. Even through countless mahākalpas, the Self remains beyond time and space, untouched by the movements it gives rise to. This teaches the yogic view that true being is not affected by the flux of creation.

Despite its Transcendence, the Self creates and sustains the Universe as a kind of Divine sport—līlā—without ego or attachment. It upholds the world within itself effortlessly, just as the ocean bears the rising and falling of its waves. The metaphor of the lotus blooming in a muddy pond, under the sunlight of the Self, reveals the possibility of spiritual awakening even within the apparent darkness of worldly life.

Ultimately, these verses urge the seeker to recognize the Self as the only true substratum— Pure Awareness that manifests all forms yet remains beyond all forms. Understanding this helps dissolve identification with transient phenomena and awakens one to the serene, unbounded Reality of one's own Nature, which is ever-free, ever-present, and all-encompassing.

Chapter 1.23, Verses 12–22

Yoga Vashishtha 1.23.12–22

(The seemingly real illusion of Time)

श्रीराम उवाच।

भिनत्ति प्रविभागस्थभूतबीजान्यनारतम्।

जगत्यसत्तया बन्धाद्दाडिमानि यथा शुकः ॥ १२ ॥

शुभाशुभविषाणाग्रविलूनजन पल्लवः।

स्फूर्जति स्फीतजनताजीवराजीवनीगजः ॥ १३॥

विरिञ्चिमूलब्रह्माण्डबृहद्देव फलद्रुमम् ।

ब्रह्मकाननमाभोगि परमावृत्य तिष्ठति ॥ १४ ॥

यामिनी भ्रमरापूर्णा रचयन्दिनमञ्जरीः ।

वर्षकल्पकलावल्लीर्न कदाचन खिद्यते ॥ १५ ॥

भिद्यते नावभग्नोऽपि दग्धोऽपि हि न दह्यते ।

दृश्यते नापि दृश्योऽपि धूर्तचूडामणिर्मुने ॥ १६ ॥

एकेनैव निमेषेण किंचिदुत्थापयत्यलम् ।

किंचिद्विनाशयत्युच्चैर्मनोराज्यवदाततः ॥ १७ ॥

दुर्विलासविलासिन्या चेष्टया कष्टषुष्टया ।

द्रव्यैकरूपकृद्रूपं जनमावर्तयन्स्थितः ॥ १८ ॥

तृणं पांसुं महेन्द्रं च सुमेरुं पर्णमर्णवम्।

आत्मंभरितया सर्वमात्मसात्कर्तुमुद्यतः ॥ १९ ॥

क्रौर्यमत्रैव पर्याप्तं लुब्धतात्रैव संस्थिता।

सर्वदौर्भाग्यमत्रैव चापलं वापि दुःसहम् ॥ २० ॥

प्रेरयँल्लीलयार्केन्दू क्रीडतीव नभस्तले।

निक्षिप्तलीलायुगलो निजे बाल इवाङ्गणे ॥ २१ ॥

सर्वभूतास्थिमालाभिरापादवलिताकृतिः ।

विलसत्येव कल्पान्ते कालः कलितकल्पनः ॥ २२ ॥

Sriram said:

12. "Just as a parrot cracks open pomegranate fruits without fail, the mind continually splits the elemental seeds residing in duality, giving rise to the illusion of the world and bondage."

13. "The elephant of worldly life, sustained by the life-force of beings, blossoms with the shoots of people whose horns of virtue and vice have been broken by experience."

14. "It stands like a grand divine tree bearing fruits of the vast universe, rooted in Brahma the Creator, and overshadowing even the forest of Supreme Knowledge."

15. "Like a night overflowing with black bees, it continually produces the flowers of day—festooned with endless cycles of Time, yet it never tires."

16. "It is not cut though struck, not sunk though broken, not burned though scorched, and not seen though visible—this mysterious gem of illusion, O Sage."

17. "In the blink of an eye, it can raise one thing up and destroy another, much like a fantasy kingdom crafted by the mind’s imagination."

18. "With the harsh play of mischief-loving fickleness, it spins people into cycles of becoming, making them assume a single illusory form composed of mere matter."

19. "Whether it be a blade of grass, a speck of dust, mighty Indra, the vast Meru mountain, a leaf, or an ocean—this entity attempts to swallow all within itself."

20. "Here alone abide cruelty, greed, all misfortunes, and unbearable restlessness, as though they are all well established and thriving in one place."

21. "Like a child playing in his courtyard with the sun and moon as toys, it stirs them playfully across the sky, as if for sport."

22. "At the end of an age, Time—imagined and personified—dances adorned with garlands of the bones of all beings, its form reaching from foot to crown."

Summary of Teachings:

These verses present a striking poetic vision of the illusory nature of cosmic manifestation. 

The mind or māyā is depicted as the central force responsible for perpetuating the world through constant fragmentation and projection of elemental seeds, much like a parrot persistently breaking open fruits. This imagery symbolizes how thought and perception perpetuate bondage through endless division and duality.

The world is likened to a grand, ever-flowering tree rooted in cosmic creativity, yet shrouded in illusion. It displays vigor and diversity, teeming with beings and events, but all under the veil of avidyā (ignorance). The creative energy is depicted as tireless, cyclic, and all-consuming, illustrating how Time and change dominate worldly existence without fatigue or limit.

Despite being seemingly real and powerful, this illusion cannot be grasped, destroyed, or contained. Its resilience and inscrutability are emphasized—burned but unburnt, broken but whole, invisible yet seen. Such metaphors highlight the paradoxical nature of māyā, which defies empirical Reality and logic.

The mind's playful capacity to create and destroy entire realms, like a child with toys, illustrates the fickle and arbitrary nature of creation. It generates suffering, desire, and delusion, manipulating forms and beings into cycles of existence through appearances and experiences, which are all ultimately unreal.

Finally, the figure of Time as a Cosmic devourer crowned with the bones of beings paints a chilling but vivid picture of impermanence. The verses emphasize that all creation—however grand—is subject to dissolution, and that Time, though imagined, reigns supreme in this illusory drama. The teaching here guides the seeker to recognize the unreality of the perceived world and the mind’s power in projecting it, urging a shift toward the Eternal, formless Truth beyond illusion.

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.