Chapter 2.10, Verses 37–44

Yoga Vashishtha 2.10.37–44

(The Divine Mission of Maharishi Vashishta)

श्रीवसिष्ठ उवाच ।

ततो विदितवेद्यं मां निजां प्रकृतिमास्थितम् ।

स उवाच जगत्कर्ता वक्ता सकलकारणम् ॥ ३७ ॥

शापेनाज्ञपदं नीत्वा पृच्छकस्त्वं मया कृतः ।

पुत्रास्य ज्ञानसारस्य समस्तजनसिद्धये ॥ ३८ ॥

इदानीं शान्तशापस्त्वं परं बोधमुपागतः।

संस्थितोऽहमिवैकान्माऽकनक कनकादिवत् ॥ ३९ ॥

गच्छेदानीं महीपृष्ठे जम्बूद्वीपान्तरस्थितम् ।

साधो भरतवर्ष त्वं लोकानुग्रहहेतुना ॥ ४० ॥

तत्र क्रियाकाण्डपरास्त्वया पुत्र महाधिया ।

उपदेश्वाः क्रियाकाण्डक्रमेण क्रमशालिना ॥ ४१ ॥

विरर्क्ताचेत्ताश्च तथा महाप्राज्ञा विचारिणः ।

उपदेश्यास्त्वया साधो ज्ञानेनानन्ददायिना ॥ ४२ ॥

इति तेन नियुक्तोऽहं पित्रा कमलयोनिना ।

इह राघव तिष्ठामि यावद्भूतपरम्परा ॥ ४३ ॥

कर्तव्यमस्ति न ममेह हि किंचिदेव स्थातव्यमित्यतिमना भुवि संस्थितोऽस्मि ।

संशान्तया सततसुप्तधियेह वृत्या कार्य करोमि न च किंचिदहं करोमि ॥ ४४ ॥

Maharishi Vashishta said:

2.10.37: Then, having known me as one who has Realized the Ultimate Truth and is established in my True Nature, he, the creator of the world and the speaker of all causes, spoke to me.

2.10.38: Due to a curse, you were brought to a state of Ignorance and made a questioner by me, O son, for the essence of Knowledge to benefit all people.

2.10.39: Now, with the curse lifted, you have attained Supreme Enlightenment, established like me, as gold remains gold even when fashioned into an ornament.

2.10.40: Go now to the surface of the earth, to the land of Bharata within Jambudvipa, O Sage, for the sake of uplifting humanity.

2.10.41: There, with your Great Wisdom, instruct those devoted to rituals in the proper sequence of ritualistic actions, guiding them methodically.

2.10.42: Similarly, instruct those with detached minds and the highly wise who are reflective, O Sage, with the Knowledge that bestows Bliss.

2.10.43: Thus, appointed by my father, the lotus-born (Brahma), I remain here, O Rama, as long as the chain of Beings persists.

2.10.44: I have no duty to perform here, yet I remain on earth with a mind free of desire; with a fully tranquil and ever-quiet intellect, I act without truly acting.

Summary of the Teachings:

The verses from Yoga Vasishta 2.10.37 to 2.10.44 encapsulate a profound dialogue where Sage Vasishta recounts his Divine Mission as assigned by Brahma, the Creator. In these verses, Vasishta describes how he was recognized by Brahma as one who has Realized the Ultimate Truth and is established in his True Nature. This recognition signifies Vasishta’s attainment of Self-Realization, where he abides in his essential, unchanging nature, likened to gold that retains its essence regardless of its form. The verses emphasize the theme of transcending Ignorance through Divine guidance and Realizing one’s Eternal, Unchanging Self, a cornerstone of Advaita Vedanta philosophy.

The narrative introduces the concept of a curse that temporarily placed Vasishta in a state of Ignorance, making him a questioner to serve a higher purpose. Brahma explains that this was orchestrated to enable Vasishta to spread the Essence of Knowledge for the benefit of humanity. This highlights a key teaching of the Yoga Vasishta: even apparent setbacks, like a curse, are part of a Divine plan to facilitate spiritual growth and service to others. The lifting of the curse signifies Vasishta’s return to Supreme Enlightenment, aligning him with the Ultimate Reality, where distinctions between the Self and the Divine dissolve, as illustrated by the metaphor of gold and its ornaments.

Brahma’s directive to Vasishta to go to Bharata within Jambudvipa underscores his role as a Spiritual Guide for humanity. This Mission is twofold: to instruct those engaged in rituals (kriya-kanda) with proper guidance and to impart Blissful, liberating Knowledge (jnana) to those with detached and reflective minds. This dual approach reflects the Yoga Vasishta’s inclusive teaching methodology, catering to both ritualistic practitioners and those pursuing philosophical inquiry. It emphasizes the importance of tailoring Spiritual guidance to the seeker’s level of understanding, ensuring accessibility to Wisdom for all.

Vasishta’s acceptance of this Mission, as described in verse 43, reflects his selfless dedication to humanity’s upliftment, sustained by Divine Will. His presence on earth, despite having no personal duties, illustrates the ideal of a liberated Being who acts without attachment, driven by compassion rather than personal desire. This state of “acting without acting” (verse 44) encapsulates the concept of nishkama karma (selfless action), where actions are performed with a tranquil mind, free from ego or expectation, aligning with the broader Vedantic principle of living in harmony with the cosmic order while remaining detached.

In essence, these verses convey the Yoga Vasishta’s core teachings of Self-Realization, selfless service, and the transcendence of duality. They portray Vasishta as a model of a Realized Sage who, despite being beyond worldly obligations, engages in the world to guide others toward liberation. The teachings encourage seekers to pursue Knowledge that leads to Inner Peace and to live with detachment, performing actions for the greater good without being bound by them. This blend of practical guidance and profound wisdom underscores the text’s timeless relevance in fostering spiritual growth and universal well-being.

Chapter 2.10, Verses 25–36

Yoga Vashishtha 2.10.24–36

(The origin of Existence, the fall into Ignorance)

श्रीवसिष्ठ उवाच ।

इति संचिन्त्य भगवान्ब्रह्मा कमलसंस्थितः ।

मनसा परिसंकल्प्य मामुत्पादितवानिमम् ॥ २४ ॥

कुतोऽप्युत्पन्न एवाशु ततोऽहं समुपस्थितः ।

पितुस्तस्य पुनः शीघ्रमूर्मिरूर्मेरिवानघ ॥ २५ ॥

कमण्डलुधरो नाथः सकमण्डलुना मया ।

साक्षमालः साक्षमालं स प्रणम्याभिवादितः ॥ २६ ॥

एहि पुत्रेति मामुक्त्वा स स्वाब्जस्योत्तरे दले ।

शुक्लाश्च इव शीतांशु योजयामास पाणिना ॥ २७ ॥

मृगकृत्तिपरीधानो मृगकृत्तिनिजाम्बरम्।

मामुवाच पिता ब्रह्मा सुहंसः सारसं यथा ॥ २८ ॥

मुहूर्तमात्रं ते पुत्र चेतो वानरचञ्चलम्।

अज्ञानमभ्यास्रशतु शशः शशधरं यथा ॥ २९ ॥

इति तेनाशु शप्तः सन्विचारसमनन्तरम्।

अहं विस्मृतवान्सर्वे स्वरूपममलं किल ॥ ३० ॥

अथाहं दीनता यातः स्थितोऽसंबुद्धया धिया ।

दुःखशोकाभिसंतप्तो जातो जन इवाधनः ॥ ३१ ॥

कष्टं संसारनामायं दोषः कथमिहागतः ।

इति चिन्तितवानन्तस्तूष्णीमेव व्यवस्थितः ॥ ३२ ॥

अथाभ्यधात्स मां तातः पुत्र किं दुःखवानसि ।

दुःखोपघातं मां पृच्छ सुखी नित्यं भविष्यसि ॥ ३३ ॥

ततः पृष्टः स भगवान्मया सकललोककृत् ।

हेमपद्मदलस्थेन संसारव्याधिभेषजम् ॥ ३४ ॥

कथं नाथ महादुःखमयः संसार आगतः ।

कथं च क्षीयते जन्तोरिति पृष्टेन तेन मे ॥ ३५ ॥

तज्ज्ञानं सुबहु प्रोक्तं यज्ज्ञात्वा पावनं परम् ।

अहं पितुरभिप्रायः किलाधिक इव स्थितः ॥ ३६ ॥

Maharishi Vashishta said:

2.10.24: Thus reflecting, Lord Brahma, seated on the lotus, mentally conceived and created me.

2.10.25: Arising instantly from somewhere, I appeared before him, like a wave rising from a wave, pure and sinless.

2.10.26: Holding a water pot, I, also with a water pot, and bearing a rosary, saluted and bowed to him who held a rosary.

2.10.27: Saying, “Come, my son,” he placed me on the northern petal of his lotus, like the cool-rayed moon on a white cloud, with his hand.

2.10.28: Clad in deerskin, Brahma, my father, spoke to me, who was also dressed in deerskin, as a swan speaks to another swan.

2.10.29: “Your mind, O son, is restless like a monkey for just a moment. Due to ignorance, it has fallen like a rabbit into the moon.”

2.10.30: Cursed thus by him, immediately after reflection, I forgot my pure, pristine nature entirely.

2.10.31: Then, fallen into misery, I stood with an unawakened intellect, afflicted by sorrow and grief, like a poor person born in distress.

2.10.32: “Alas, how has this flaw called samsara come here?” Thinking thus inwardly, I remained silent and still.

2.10.33: Then my father spoke to me, “Son, why are you sorrowful? Ask me about the remedy for sorrow, and you will always be happy.”

2.10.34: Questioned by me, the creator of all worlds, seated on the golden lotus petal, I asked for the cure to the disease of samsara.

2.10.35: “Lord, how has this greatly sorrowful samsara arisen, and how can it be eradicated for a being?” Thus asked, he replied to me.

2.10.36: He imparted abundant Knowledge, Pure and Supreme, through which I understood his intent and felt as if I surpassed him.

Summary of Teachings:

The verses from Yoga Vasishta 2.10.24–2.10.36 narrate a dialogue between Brahma, the creator, and his son, Vasishta, illustrating the origin of Existence, the fall into Ignorance, and the path to liberation. The passage begins with Brahma’s act of creation, where he mentally conceives Vasishta, who appears instantly as a Pure Being, symbolizing the effortless manifestation of Consciousness. This creation reflects the Vedantic idea that the Universe and Beings arise from the Divine mind, emphasizing the interconnectedness of creator and creation, likened to waves emerging from the ocean. The imagery of Brahma on a lotus and Vasishta’s immediate appearance underscores the instantaneous and spontaneous nature of Divine will in manifesting Existence.

The interaction between Brahma and Vasishta, marked by reverence and symbolic gestures like holding water pots and rosaries, signifies a relationship of guidance and spiritual lineage. Brahma places Vasishta on the northern petal of his lotus, an act symbolizing initiation into Wisdom, with the northern direction often associated with knowledge in Indian cosmology. However, Brahma’s observation about Vasishta’s restless mind, comparing it to a monkey and likening its fall to a rabbit in the moon, introduces the theme of Ignorance. This metaphor highlights how the mind, when swayed by fleeting distractions, loses its inherent purity, leading to a state of delusion. The subsequent curse represents the inevitable entanglement of Consciousness in Ignorance when it identifies with the transient world.

Vasishta’s descent into misery and sorrow reflects the human condition within samsara, the cycle of birth and death driven by Ignorance. His unawakened intellect and distress mirror the plight of beings trapped in worldly suffering, unaware of their True na6ture. His introspective questioning—“How has this flaw called samsara come here?”—marks the beginning of self-inquiry, a central practice in Advaita Vedanta. This moment of reflection signifies the potential for liberation, as it prompts Vasishta to seek answers, demonstrating that suffering can be a catalyst for Spiritual Awakening when one turns inward.

Brahma’s response to Vasishta’s sorrow, encouraging him to ask about the remedy for suffering, underscores the role of a Guru in guiding the disciple toward liberation. By questioning Brahma, Vasishta seeks the “cure” for samsara, revealing that the path to freedom lies in Knowledge. Brahma’s imparting of “abundant Knowledge, Pure and Supreme” signifies the transmission of non-dual Wisdom, which dissolves the illusion of samsara by revealing the Self’s unity with the Ultimate Reality. Vasishta’s feeling of surpassing Brahma suggests the Realization that the disciple, upon attaining Knowledge, recognizes no distinction between Self and the Divine, embodying the Advaitic principle of Oneness.

Overall, these verses encapsulate the journey from Creation to Ignorance and back to liberation through Self-Inquiry and Divine guidance. They teach that samsara arises from the mind’s ignorance of its True Nature, but through introspection and the Guru’s Wisdom, one can attain Supreme Knowledge, transcending suffering. The narrative emphasizes the transformative power of Self-Realization, where the individual Self merges with the Universal Consciousness, Realizing its Eternal, Blissful Essence. This teaching aligns with the core of Yoga Vasishta, which advocates for liberation through understanding the illusory nature of the world and recognizing the Self as Brahm.

Chapter 2.10, Verses 10–23

Yoga Vashishtha 2.10.10–23

(The world arises from Divine Consciousness, yet it is marked by suffering due to Ignorance)

श्रीराम उवाच ।

केनोक्तं कारणेनेदं ब्रह्मन्पूर्व स्वयंभुवा।

कथं च भवता प्राप्तमेतत्कथय मे प्रभो ॥ १० ॥

श्रीवसिष्ठ उवाच ।

अस्त्यनन्तविलासात्मा सर्वगः सर्वसंश्रयः।

चिदाकाशोऽविनाशात्मा प्रदीपः सर्वजन्तुषु ॥ ११ ॥

स्पन्दास्पन्दसमाकारात्ततो विष्णुरजायत ।

स्यन्दमानरसापूरात्तरङ्गः सागरादिव ॥ १२ ॥

सुमेरुकर्णिकात्तस्य दिग्दलाद्धृदयाम्बुजात् ।

तारकाकेसरवतः परमेष्ठी व्यजायत ॥ १३ ॥

वेदवेदार्थविद्देवमुनिमूण्डलमण्डितः ।

सोऽसृजत्सकल सग विकल्पौघं यथा मनः ॥ १४ ॥

जम्बूद्वूपिस्य कोणेऽखिरवर्षे भारतनामनि।

ससज जनसर्गौधं ह्याधिव्याधिपरिप्लुतम् ॥ १५ ॥

भावाभावविषण्णाङ्गमुत्पात ध्वसतत्परम् ।

सर्गेऽस्मिन्भूतजातीना नानाव्यसनसकुलम् ॥ १६ ॥

जनस्यैतस्य दुःखं तद्दृष्ट्वा सकललोककृत्।

जगाम करुणामीशः पुत्रदुःखात्पिता यथा ॥ १७ ॥

क एतेषां हताशानां दुःखस्यान्तो हतायुषाम् ।

स्यादिति क्षणमेकाग्रं चिन्तयामास भूतये ॥ १८ ॥

इति संचिन्त्य भगवान्ससर्ज स्वयमीश्वरः ।

तपो धर्म च दानं च सत्यं तीर्थानि चैव हि ॥ १९ ॥

एतत्सृष्ट्वा पुनदवाश्चन्तयामास भूतकृत्।

पुंसां नानेन सर्गस्य दुःखस्यान्त इति स्वयम् ॥ २० ॥

निर्वाणं नाम परमं सुखं येन पुनर्जनः ।

न जायते न म्रियते तज्ज्ञानादेव लभ्यते ॥ २१ ॥

संसारोत्तरणे जन्तोरुपायो ज्ञानमेव हि ।

तपो दानं तथा तीर्थमनुपायाः प्रकीर्तिताः ॥ २२ ॥

तत्तावदुःखमोक्षार्थ जनस्यास्य हतात्मनः।

प्रत्यग्रं तरणोपायमाशु प्रकटयाम्यहम् ॥ २३ ॥

Sriram said:

2.10.10: By whom and for what reason was this taught earlier by the self-existent one, O Sage? How did you receive this teaching? Please tell me, O Lord.

Maharishi Vashishta said:

2.10.11: There exists an Infinite, playful Consciousness, all-pervading, the support of all, the indestructible essence of Pure Consciousness, like a lamp illuminating all beings.

2.10.12: From that Consciousness, both active and inactive, Vishnu arose, like a wave emerging from the ocean’s flowing Essence.

2.10.13: From the lotus of Vishnu’s heart, like the filament of a lotus on the peak of Mount Sumeru, Brahma, the creator, was born.

2.10.14: Adorned with the knowledge of the Vedas and their meanings, surrounded by Divine Sages, Brahma created the entire world with its manifold imaginations, as the mind creates thoughts.

2.10.15: In a corner of Jambudvipa, in the land called Bharata, he created a multitude of people afflicted by physical and mental ailments.

2.10.16: This creation of beings, overwhelmed by sorrows of existence and non-existence, is ever prone to calamities and filled with various miseries.

2.10.17: Seeing the suffering of these beings, the creator of all worlds felt compassion, like a father moved by the pain of his children.

2.10.18: He pondered for a moment, with focused mind, on how to end the suffering of these unfortunate beings with limited lifespans for their well-being.

2.10.19: Having reflected, the Lord himself created penance, righteousness, charity, truth, and sacred places.

2.10.20: After creating these, the creator of beings reflected again, realizing that these alone would not end the suffering of creation.

2.10.21: The Supreme Bliss called liberation, through which one is neither born nor dies, is attained only through Knowledge.

2.10.22: For crossing the ocean of worldly existence, Knowledge alone is the true means; penance, charity, and sacred places are declared to be secondary.

2.10.23: Therefore, for the sake of these suffering beings, I shall now reveal the direct means to liberation from sorrow.

Summary of the Teachings:

The verses from Yoga Vasishta 2.10.10–2.10.23 present a dialogue between Rama and Sage Vasishta, where Rama inquires about the origin and transmission of the teachings, and Vasishta responds by elucidating the metaphysical and practical framework of creation and liberation. The discussion begins with Rama’s question about the source of the teaching, prompting Vasishta to describe the Ultimate Reality as an Infinite, all-pervading Consciousness from which the Universe emanates. This sets the stage for a cosmological narrative that traces the emergence of Vishnu and Brahma, emphasizing the hierarchical manifestation of Existence from Pure Consciousness to the material world.

Vasishta explains that Brahma, born from Vishnu’s Divine Essence, creates the world, including the land of Bharata, also populated by beings plagued by physical and mental afflictions. This portrayal of creation highlights the inherent suffering in worldly existence, characterized by impermanence and distress. The description underscores a fundamental teaching of the Yoga Vasishta: the world, as a product of Divine imagination, is inherently transient and fraught with challenges, reflecting the illusory nature of material existence.

Moved by compassion for the suffering of created beings, Brahma contemplates solutions to alleviate their pain. Initially, he creates practices such as penance, righteousness, charity, truth, and sacred places. These are traditional means of spiritual upliftment in Vedic thought, intended to guide beings toward a virtuous life. However, Brahma soon realizes that these practices, while valuable, are insufficient to eradicate the root of suffering, which lies in the cycle of birth and death. This realization introduces the theme of discernment, a key aspect of the Yoga Vasishta’s philosophy, which prioritizes Wisdom over ritualistic practices.

The teachings culminate in Vasishta’s assertion that true liberation (nirvana) is attained only through Knowledge (jnana). This Knowledge is not merely intellectual but a profound understanding of the Self and Reality, which frees one from the cycle of reincarnation. Vasishta emphasizes that while practices like penance and charity have their place, they are secondary to the transformative power of Self-Knowledge. This aligns with the text’s non-dualistic (Advaita) perspective, where Realization of the Oneness of the Self with the Infinite Consciousness is the ultimate path to freedom.

In conclusion, these verses encapsulate the Yoga Vasishta’s core teaching: the world arises from Divine Consciousness, yet it is marked by suffering due to ignorance. While traditional practices offer temporary relief, only the direct path of Self-Knowledge can lead to liberation. Vasishta’s response to Rama sets the stage for further exploration of this Knowledge, promising to reveal the means to transcend suffering. This teaching encourages introspection and the pursuit of Wisdom, urging individuals to look beyond external rituals to the Inner Truth of their Being.

Chapter 2.10, Verses 1–9

Yoga Vashishtha 2.10.1–9

(Self-effort as a constant ally in achieving spiritual goals)

श्रीवसिष्ठ उवाच ।

यथास्थितं ब्रह्मतत्त्वं सत्तानियतिरुच्यते।

सा विनेतुर्विनेतृत्वं सा विनेयविनेयता ॥ १ ॥

अतः पौरुषमाश्रित्य श्रेयसे नित्यबान्धवम् ।

एकाग्रं कुरु तच्चित्तं शृणु चोक्तमिदं मम ॥ २ ॥

अवान्तरनिपातीनि स्वारूढानि मनोरथम्।

पौरुषेणेन्द्रियाण्याशु संयम्य समतां नय ॥ ३ ॥

इहामुत्र च सिद्ध्यर्थं पुरुषार्थफलप्रदाम् ।

मोक्षोपायमयीं वक्ष्ये संहितां सारनिर्मिताम् ॥ ४ ॥

अपुनर्ग्रहणायान्तस्त्यक्त्वा संसारवासनाम् ।

संपूर्णौ शमसंतोषावादायोदारया धिया ॥ ५ ॥

सपूर्वापरवाक्यार्थविचारविषया हतम् ।

मनः समरसं कृत्वा सानुसंऽधानमात्मनि ॥ ६ ॥

सुखदुःखक्षयकरं महानन्देककारणम् ।

मोक्षोपायमिमं राम वक्ष्यमाणं मया शृणु ॥ ७ ॥

इमां मोक्षकथां श्रुत्वा सह सर्वैर्विवेकिभिः ।

परं यास्यसि निर्दुःखं नाशो यत्र न विद्यते ॥ ८ ॥

इदमुक्तं पुराकल्पे ब्रह्मणा परमेष्ठिना।

सर्वदुःखक्षयकरं परमाश्वासनं श्रियः ॥ ९॥

Maharishi Vashishta said:

2.10.1: The essence of Brahm is called the Law of Existence; it is the leader of the disciplined and the discipline of the follower.

2.10.2: Therefore, relying on self-effort, the eternal friend for attaining the highest good, focus your mind single-pointedly and listen to my words.

2.10.3: Control the senses with self-effort, restraining fleeting desires and mental wanderings, and bring the mind to equanimity.

2.10.4: For success in this world and beyond, yielding the fruit of human endeavor, I will expound the scripture of liberation, composed of its essence.

2.10.5: To avoid rebirth, abandon worldly desires within, embrace tranquility and contentment fully, and adopt a noble intellect.

2.10.6: Reflect on the meaning of the teachings, both preceding and following, dissolve the mind’s conflicts, and establish it in harmony with the Self through contemplation.

2.10.7: Listen, O Rama, to this method of liberation I will explain, which destroys joy and sorrow and is the sole cause of Supreme Bliss.

2.10.8: By hearing this discourse on liberation with all Wise Beings, you will attain the Supreme State, free from sorrow, where destruction does not exist.

2.10.9: This was spoken in ancient times by Brahma, the Supreme Creator, bringing an end to all suffering and granting the ultimate solace of prosperity.

Summary of Teachings:

The verses from Yoga Vasishta 2.10.1 to 2.10.9, spoken by Sage Vasishta to Rama, outline a profound spiritual framework centered on self-effort, mental discipline, and the pursuit of Realization. The teachings emphasize that the Essence of Brahm, the Ultimate Reality, manifests as the guiding principle of Existence, harmonizing the roles of the guide and the seeker. Vasishta urges Rama to rely on self-effort as a constant ally in achieving spiritual goals, highlighting the importance of a focused mind in receiving and internalizing wisdom. This sets the stage for a disciplined approach to spiritual practice, where self-effort is the foundation for transcending worldly limitations.

The verses stress the necessity of controlling the senses and calming the mind’s restless desires to attain equanimity. By restraining fleeting thoughts and sensory distractions, one can achieve a balanced state conducive to spiritual growth. Vasishta introduces the concept of a scripture focused on Realization, which promises success in both worldly and spiritual realms by yielding the fruits of purposeful human effort. This dual benefit underscores the practical and transcendent value of the teachings, positioning Realization as the ultimate outcome of disciplined action.

A key teaching is the renunciation of worldly desires to break the cycle of rebirth. Vasishta advises cultivating tranquility and contentment while adopting a noble intellect, which involves discerning thought and a higher perspective. This inner transformation is essential for aligning the mind with the Self, free from the dualities of pleasure and pain. The emphasis on abandoning worldly attachments reflects the text’s non-dualistic philosophy, where liberation is achieved by Realizing the Unity of the Self with Brahm, transcending the ego and its desires.

Vasishta encourages reflective contemplation on the teachings to dissolve mental conflicts and establish harmony within. By understanding the deeper meaning of the scriptures, the mind becomes unified with the Self, fostering a state of Inner Peace and Self-Awareness. The method of Realization described is presented as a path to Supreme Bliss, capable of eradicating both joy and sorrow, which are seen as transient and illusory. This points to the Advaita Vedanta principle that True Realization lies in transcending dualities to Realize the Eternal, Unchanging Reality of the Self.

Finally, the verses emphasize the transformative power of hearing and internalizing this discourse on Realization in the company of Wise Beings. Vasishta assures Rama that this path leads to a Supreme State free from sorrow and impermanence, echoing the timeless wisdom imparted by Brahma. The teachings are framed as a universal remedy for suffering, offering ultimate solace and spiritual fulfillment. Collectively, these verses encapsulate a holistic approach to Realization through self-effort, mental discipline, detachment, and contemplation, guiding the seeker toward the Realization of the Eternal Self.

Chapter 2.9, Verses 33–43

Yoga Vashishtha 2.9.33–43

(Disciplined cultivation of the mind through conscious practice)

श्रीवसिष्ठ उवाच ।

समता सांत्वनेनाशु न द्रागिति शनेशनेः।

पौरुषेणैव यत्नेन पालयेच्चित्तबालकम् ॥ ३३ ॥

वासनौघस्त्वया पूर्वमभ्यासेन घनीकृतः ।

शुभो वाप्यशुभो वापि शुभमद्य घनीकुरु ॥ ३४ ॥

प्रागभ्यासवशाद्याता यदा ते वासनोदयम् ।

तदाभ्यासस्य साफल्यं विद्धि त्वमरिमर्दन ॥ ३५ ॥

इदानीमपि ते याति घनतां वासनानघ ।

अभ्यासवशतस्तस्माच्छुभाभ्यास मुपाहर ॥ ३६ ॥

पूर्वे चेद्धनतां याता नाभ्यासात्तव वासना।

वर्धिष्यते तु नेदानीमपि तात सुखी भव ॥ ३७ ॥

संदिग्धायामपि भृशं शुभामेव समाहर ।

अस्यां तु वासनावृद्धौ शुभाद्दोषो न कश्चन ॥ ३८ ॥

यद्यदभ्यस्यते लोके तन्मयेनैव भूयते ।

इत्याकुमारं प्राज्ञेषु दृष्टं संदेहवजितम् ॥ ३९ ॥

यूभासना युक्तस्तदत्र भव भूतये ।

परं पोरुषमाश्रित्य विजित्येन्द्रियपञ्चकम् ॥ ४० ॥

अव्युत्पन्नमना यावद्भवानज्ञाततत्पदः ।

गुरुशास्त्रप्रमाणैस्तु निर्णीतं तावदाचर ॥ ४१ ॥

ततः पक्वकषायेण नूनं विज्ञातवस्तुना ।

शुभोप्यसौत्वया त्याज्यो वासनौघो निराधिना ॥ ४२ ॥

यदतिसुभगमार्यसेवितं च्छुभमनुसृत्य मनोज्ञभावबुद्ध्या ।

अधिगमय पदं सदा विशोक तदनु तदप्यवमुच्य साधु तिष्ठ ॥ ४३ ॥

Maharishi Vashishta said:

2.9.33: Sage Vasishta said: With calmness and gentle effort, gradually protect the mind, like a child, through persistent endeavor.

2.9.34: The tendencies (vāsanās) you have previously cultivated through practice, whether auspicious or inauspicious, have become strong. Now, cultivate only auspicious tendencies.

2.9.35: When tendencies arise due to past practices, know that this is the result of your practice, O destroyer of enemies.

2.9.36: Even now, your tendencies gain strength through practice. Therefore, cultivate auspicious practices.

2.9.37: If your tendencies have not become strong due to past practice, they will not grow now either. Therefore, be happy, dear one.

2.9.38: Even if there is doubt, always cultivate auspicious tendencies. There is no fault in strengthening auspicious tendencies.

2.9.39: Whatever is practiced in this world, one becomes absorbed in that. This is observed among the wise, free from doubt, since childhood.

2.9.40: With auspicious tendencies, strive for your welfare by relying on supreme effort and conquering the five senses.

2.9.41: As long as your mind is not fully awakened and you have not Realized the Ultimate Truth, follow the teachings determined by the Guru and scriptures.

2.9.42: Thereafter, when impurities are purified and the Truth is Realized, even auspicious tendencies should be abandoned by one free from attachments.

2.9.43: By following the auspicious path with a mind full of noble thoughts, always attain the Sorrowless State. Then, having transcended even that, abide in the Supreme State.

Summary of Teachings:

The teachings in these verses from the Yoga Vasishta, attributed to Sage Vasishta, focus on the disciplined cultivation of the mind through conscious practice and effort to attain Spiritual Realization. The verses emphasize the importance of nurturing positive tendencies (vāsanās) to shape one’s character and destiny. Vasishta instructs that the mind, likened to a child, requires gentle and persistent guidance to develop calmness and clarity. This underscores the idea that spiritual growth is a gradual process, requiring patience and consistent effort to overcome negative habits and foster virtuous ones.

Central to these teachings is the concept of vāsanās, or latent tendencies, which are shaped by past actions and practices. Vasishta explains that tendencies, whether positive or negative, gain strength through repeated practice. He urges the cultivation of auspicious tendencies to replace any inauspicious ones, emphasizing that current efforts can reshape one’s mental and spiritual disposition. This highlights the transformative power of intentional practice, where one’s present actions can override past conditioning to align with Higher Spiritual Goals.

The verses also stress the importance of self-effort (pauruṣa) in overcoming sensory distractions and cultivating positive tendencies. Vasishta advises relying on supreme effort to master the five senses, which often pull the mind toward external desires. This disciplined approach ensures that one’s actions align with spiritual aspirations, fostering inner peace and happiness. The teachings emphasize that even in the face of doubt, prioritizing auspicious practices is inherently beneficial and free from harm.

Vasishta further guides that until one attains full spiritual awakening, adherence to the wisdom of Gurus and scriptures is essential. These serve as reliable guides for those still navigating the path to ultimate truth. However, once the mind is purified and the Truth is Realized, even attachment to auspicious tendencies must be transcended. This points to the non-dualistic goal of the Yoga Vasishta, where Realization involves freedom from all attachments, even those considered virtuous, to abide in a State of Pure Consciousness.

Finally, the teachings culminate in the vision of a Sorrowless State achieved through noble thoughts and auspicious practices. Yet, Vasishta instructs that True Realization lies beyond even these, in a state of complete transcendence where one abides in the Ultimate Reality. This reflects the text’s profound philosophy of moving from disciplined practice to Ultimate Freedom, encouraging the practitioner to progress from effortful cultivation to effortless abidance in the Supreme State, free from all dualities and limitations.

Chapter 2.9, Verses 23–32

Yoga Vashishtha 2.9.23–32

(Influence of past tendencies or vasanas, and the path to Realization through self-effort)

श्रीराम उवाच ।

प्राक्तनं वासनाजालं नियोजयति मां यथा ।

मुने तथैव तिष्ठामि कृपणः किं करोम्यहम् ॥ २३ ॥

श्रीवसिष्ठ उवाच ।

अत एव हि राम त्वं श्रेयः प्राप्नोषि शाश्वतम् ।

स्वप्रयत्नोपनीतेन पौरुषेणैव नान्यथा ॥ २४ ॥

द्विविधो वासनाव्यूहः शुभश्चैवाशुभश्च ते ।

प्राक्तनो विद्यते राम द्वयोरेकतरोऽथ वा ॥ २५ ॥

वासनौघेन शुद्धेन तत्र चेदद्य नीयसे ।

तत्क्रमेण शुभेनैव पदप्राप्स्यसि शाश्वतम् ॥ २६ ॥

अथ चेदशुभो भावस्त्वां योजयति संकटे।

प्राक्तनस्तदसौ यत्नाज्जेतव्यो भवता बलात् ॥ २७ ॥

प्राज्ञश्चेतनमात्रस्त्वं न देहस्त्वं जडात्मकः ।

अन्येन चेतसा तत्ते चेत्यत्वं क्वेव विद्यते ॥ २८ ॥

अन्यस्त्वां चेतयति चेत्तं चेतयति कोऽपरः ।

क इमं चेतयेत्तस्मादनवस्था न वास्तवी ॥ २९ ॥

शुभाशुभाभ्यां मार्गाभ्यां वहन्ती वासनासरित् ।

पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥ ३० ॥

अशुभेषु समाविष्टं शुभेष्वेवावतारय।

स्वं मनः पुरुषार्थेन बलेन बलिनां वर ॥ ३१ ॥

अशुभाच्चालितं याति शुभं तस्मादपीतरत् ।

जन्तोश्चित्तं तु शुवित्तन्मुहूश्चतूयेद्गलात् ॥ ३२ ॥

Sriram said:

2.9.23: I am helplessly bound by the web of past tendencies (vasanas) that drive my actions. O Sage, what can a wretched person like me do?

Maharishi Vashishta said:

2.9.24: Therefore, O Rama, you will attain eternal well-being only through your own effort and self-reliance, not by any other means.

2.9.25: Your tendencies are of two kinds, O Rama—auspicious and inauspicious. These arise from past actions, and you may be influenced by one or both.

2.9.26: If you are currently guided by pure tendencies, you will gradually attain the Eternal State through auspicious actions.

2.9.27: But if inauspicious tendencies lead you to difficulties, you must forcefully overcome them through determined effort.

2.9.28: You are Pure Consciousness, not the inert body. If something else were to animate you, where would your own Consciousness reside?

2.9.29: If another entity makes you conscious, what makes that entity conscious? This leads to an infinite regress, which is not real.

2.9.30: The river of tendencies flows through both auspicious and inauspicious paths. Through self-effort, direct it toward the auspicious path.

2.9.31: O best among the strong, through resolute effort, guide your mind, immersed in inauspicious tendencies, toward the auspicious.

2.9.32: The mind of a Being, when swayed from inauspicious to auspicious tendencies, becomes pure and may momentarily falter but ultimately triumphs.

Summary of Teachings:

The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta addresses the fundamental human struggle with the influence of past tendencies (vasanas) and the path to Realization through self-effort. In verse 2.9.23, Rama expresses his sense of helplessness, feeling trapped by the momentum of his past actions. This sets the stage for Vasishta’s teachings, which emphasize personal agency and the transformative power of conscious effort. The verses highlight the dual nature of tendencies—auspicious and inauspicious—and the importance of steering one’s mind toward the positive to achieve lasting well-being.

Vasishta’s response in verses 2.9.24–2.9.27 underscores the centrality of self-effort (paurusha) in overcoming the binding effects of past tendencies. He acknowledges that tendencies, whether positive or negative, stem from prior actions and shape one’s present state. However, he encourages Rama to actively combat inauspicious tendencies through deliberate effort, assuring him that aligning with pure tendencies will lead to eternal spiritual fulfillment. This teaching reflects the text’s broader philosophy that Realization is not a passive process but requires active engagement and discipline.

In verses 2.9.28–2.9.29, Vasishta delves into the nature of Consciousness, asserting that Rama is not the physical body but Pure Awareness. He challenges the notion of an external entity controlling Consciousness, pointing out that such a view leads to an illogical infinite regress. This metaphysical insight reinforces the idea that the Self is autonomous and capable of directing its own destiny. By identifying with Pure Consciousness, one can transcend the limitations imposed by past tendencies and external influences.

Verses 2.9.30–2.9.32 employ the metaphor of a river to describe the flow of tendencies, which can lead to either auspicious or inauspicious outcomes. Vasishta urges Rama to use self-effort to channel this flow toward the positive, emphasizing that even a mind steeped in negative tendencies can be redirected. The final verse acknowledges the challenges of this process, noting that the mind may waver but can ultimately achieve purity through persistent effort. This reflects the Yoga Vasishta’s optimistic view of human potential, where transformation is always possible through disciplined action.

Overall, these verses encapsulate the Yoga Vasishta’s core teachings on self-reliance, the nature of Consciousness, and the power of intentional action. They encourage the practitioner to recognize their agency in shaping their spiritual path, overcome negative tendencies through effort, and align with the Eternal Truth of their conscious nature. This dialogue serves as both a philosophical treatise and a practical guide for navigating the complexities of the mind and achieving Realization.

Chapter 2.9, Verses 11–22

Yoga Vashishtha 2.9.11–22

(Fate and its relationship to human effort, desire, and the mind)

श्रीराम उवाच ।

भगवन्सर्वधर्मज्ञ यत्प्राक्कर्मोपसंचितम् ।

तद्दैव दैवमित्युक्तमपमृष्ट कथं त्वया ॥ ११ ॥

श्रीवसिष्ठ उवाच ।

साधु राघव जानासि शृणु वक्ष्यामि तेऽखिलम् ।

दैवं नास्तीति ते येन स्थिरा बुद्धिर्भविष्यति ॥ १२ ॥

या मनोवासना पूर्व बभूव किल भूरिशः ।

सैवेयं कर्मभावेन नृणां परिणतिं गता ॥ १३ ॥

जन्तुर्यद्वासनो राम तत्कर्ता भवति क्षणात् ।

अन्यकर्मान्यभावश्चेत्येतन्नैवोपपद्यते ॥ १४ ॥

ग्रामगो ग्राममाप्नोति पत्तनार्थी च पत्तनम् ।

यो यो यद्वासनस्तत्र स स प्रयतते सदा ॥ १५ ॥

यदेव तीव्रसंवेगाद्दृढं कर्म कृतं पुरा ।

तदेव दैवशब्देन पर्यायेणेह कथ्यते ॥ १६॥

एवं कर्मस्थकर्माणि कर्मप्रौढा स्ववासना।

वासना मनसो नान्या मनो हि पुरुषः स्मृतः ॥ १७ ॥

यदैवं तानि कर्माणि कर्म साधो मनो हि तत् ।

मनो हि षुरुषस्तस्माद्दैव नास्तीति निश्चयः ॥ १८ ॥

एष एव मनोजन्तुर्यद्यत्प्रयतते हितम् ।

कृतं तत्तदवाप्नोति स्वत एव हि दैवतः ॥ १९ ॥

मनश्चित्तं वासना च कर्म दैवं च निश्चयः ।

राम दुर्निश्चयस्यैताः संज्ञाः सद्भिरुदाहृताः ॥ २० ॥

एवंनामा हि पुरुषो दृढभावनया यथा।

नित्यं प्रयतते राम फलमाप्नोत्यलं तथा ॥ २१ ॥

एवं पुरुषकारेण सर्वमेव रधूद्वह ।

प्राप्यते नेतरेणेह तस्मात्स शुभदोऽस्तु ते ॥ २२ ॥

Sriram said:

2.9.11: O revered one, knower of all dharma, you have said that what is accumulated from past actions is called fate. How then can you say it is unreal?

Maharishi Vashishta said:

2.9.12: Well done, O Rama, you understand rightly. Listen, I will explain everything to you, so that your mind becomes firmly convinced that fate does not exist.

2.9.13: The desires that arose in the mind in the past, in great abundance, have transformed into actions and their consequences for people.

2.9.14: O Rama, whatever desire a being holds, they instantly act to fulfill it. It is impossible for one to act contrary to their desires.

2.9.15: One who desires a village reaches a village; one who seeks a city reaches a city. Whatever desire one has, they always strive toward it.

2.9.16: The intense and resolute actions performed in the past are merely referred to as fate in this world.

2.9.17: Actions arise from desires, and desires grow strong through repeated actions. Desire belongs to the mind, and the mind is considered the person.

2.9.18: Since actions are rooted in the mind, and the mind is the essence of a person, it is certain that fate does not exist.

2.9.19: The mind, as a being, strives for what is beneficial, and whatever it strives for, it achieves through its own efforts, not through some Divine fate.

2.9.20: Mind, Consciousness, desire, action, and fate—these are terms used by the Wise to describe the same reality, O Rama, for those who lack clear understanding.

2.9.21: A person, through firm conviction and effort, always strives and achieves abundant results accordingly, O Rama.

2.9.22: Everything is attained through human effort alone, O descendant of Raghu, and not by any other means. Therefore, may your effort be directed toward what is auspicious.

Summary of the Teachings:

The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta addresses the concept of fate and its relationship to human effort, desire, and the mind. In verse 2.9.11, Rama questions Vasishta about the apparent contradiction in dismissing fate while acknowledging that past actions shape one’s destiny. Vasishta’s response, spanning the subsequent verses, systematically deconstructs the notion of fate as an external or independent force, emphasizing that what is commonly called fate is merely the outcome of one’s own desires and actions. This teaching aims to empower Rama by shifting his perspective from fatalism to self-reliance, a core theme in the Yoga Vasishta’s philosophy of Self-Realization.

Vasishta explains that desires (vasanas) arising in the mind are the root cause of actions, and these actions, when performed with intensity and conviction, shape a person’s experiences (verses 2.9.13–2.9.16). The idea of fate is presented as a linguistic convenience—a term used to describe the results of past actions driven by desires. By linking desires to actions and actions to outcomes, Vasishta underscores that individuals are the architects of their own lives. 

For instance, a person desiring a village will strive toward it and reach it, illustrating that outcomes align with one’s intentions and efforts (2.9.15). 

This perspective negates the idea of a predetermined destiny controlled by external forces.

The centrality of the mind is a recurring theme in these verses. 

Vasishta equates the mind with the person, asserting that desires and actions originate in the mind, and thus, the mind is the true agent of one’s life (2.9.17–2.9.18). By identifying the mind as the source of what is termed fate, Vasishta dismisses fate as an independent entity. Instead, he emphasizes that what one experiences as fate is simply the fruition of their own mental impressions and efforts. This teaching encourages introspection and Self-Awareness, urging Rama to recognize the power of his own mind in shaping his Reality.

In verses 2.9.19–2.9.20, Vasishta further clarifies that terms like mind, Consciousness, desire, action, and fate are essentially synonymous, used to describe the same underlying process of mental activity manifesting as life experiences. This linguistic unification serves to demystify fate, presenting it as a product of human agency rather than a Cosmic mandate. The wise, according to Vasishta, use these terms to guide those who are still grappling with unclear understanding, helping them see that their efforts, driven by clear intention, determine their outcomes.

Finally, verses 2.9.21–2.9.22 conclude with an uplifting call to action, emphasizing that human effort (purusharth) is the sole means to achieve desired results. Vasishta encourages Rama to direct his efforts toward what is auspicious, reinforcing the idea that success and fulfillment depend on one’s own resolve and actions, not on an external force like fate. This teaching aligns with the broader Advaita Vedanta framework of the Yoga Vasishta, which advocates self-effort, mental discipline, and the Realization of one’s True Nature as the path to liberation. By dismantling the concept of fate, Vasishta empowers Rama—and by extension, the reader—to take responsibility for their life’s trajectory through conscious effort and purified intentions.