Chapter 3.104, Verses 1~31

Yoga Vashishtha 3.104.1~31

(The King and the magician)

श्रीवसिष्ठ उवाच।

अत्र ते श्रृणु वक्ष्यामि वृत्तान्तमिममुत्तमम्।

जागतीहेन्द्रजालश्रीश्चित्तायत्ता यथा स्थिता ॥ १॥

अस्त्यस्मिन्वसुधापीठे नानावनसमाकुलः।

उत्तरापाण्डवो नाम स्फीतो जनपदो महान् ॥ २॥

नीरन्ध्रघनगम्भीरवन विश्रान्ततापसः।

विद्याधरीकृतलतादोलोपवनपत्तनः ॥ ३॥

वातोद्धूताञ्जकिञ्जल्कपुञ्जपिञ्जरपर्वतः।

लसत्कुसुमसंभारवनमालावतंसकः ॥ ४॥

(३.१०४.५–११)

तत्रास्ति लवणो नाम राजा परमधार्मिकः।

हरिश्चन्द्रकुलोद्भूतो भूमाविव दिवाकरः ॥ १२॥

यद्यशःकुसुमोत्तंसपाण्डुरस्कन्धमण्डलाः।

तत्र शैला विराजन्ते हाराः प्रोद्धूलिता इव ॥ १३॥

कृपाणशकलोत्कृत्तनिःशेषारातिमण्डलः।

अरातिलोकः प्राप्नोति यदनुस्मरणाज्ज्वरम् ॥ १४॥

यस्योदारसमारम्भमार्यलोकानुपालनम्।

चरितं संस्मरिष्यन्ति हरेरिव चिरं जनाः ॥ १५॥

यस्याप्सरोमिरद्रीन्द्रमूर्धस्वमरसद्मसु।

विकासिपुलकोल्लासं गीयन्ते गुणगीतयः ॥ १६॥

(३.१०४.१७–२५)

सभां विवेश साटोपः कश्चित्तामैन्द्रजालिकः।

वर्षेणाहितसंरम्भो वसुधामिव वारिदः ॥ २६॥

स ननाम महीपालं शिखरोदारकन्धरम्।

पादोपान्तगतः कान्तं शैलं फलतरुर्यथा ॥ २७॥

सच्छायस्योन्नतांसस्य फलिनः पुष्पभासिनः।

स विवेश पुरो राज्ञस्तरोरग्रे कपिर्यथा ॥ २८॥

चपलो लम्पटोऽर्थानामामोदसुखमारुतम्।

उवाचोत्कन्धरं भूपं सपद्ममिव षट्पदः ॥ २९॥

विलोकय विभो तावदेकामिह खरोलिकाम्।

पीठस्थ एव साश्चर्यां व्योम्नि चन्द्र इवावनिम् ॥ ३०॥

इत्युक्त्वा पिच्छिका तेन भ्रामिता भ्रमदायिनी।

नानाविरचनाबीजं मायेव परमात्मनः ॥ ३१॥

Sage Vashishta said:

3.104.1–4

> Listen, I shall now tell you this excellent story of how the wondrous magic of the world depends entirely on the mind.

> On this earth there is a large and prosperous country named Uttara-Pandava, full of many kinds of forests.

> In its dense, deep, and thick forests, holy ascetics find rest. Celestial maidens have turned the groves with creeper-swings into pleasant settlements.

> The mountains there are yellow with masses of flower stamens scattered by the wind, and the land is decorated with shining garlands of forest flowers.

3.104.5–11

> These verses continue the description of the beautiful country. They speak of wild thickets with flowering trees, villages among date palms, the air filled with buzzing sounds, golden-hued paddy fields and rocky rows, forests echoing with the calls of blue-throated birds, groves resounding with the cries of cranes, soft bird songs, riverbanks with red-flowering trees, singing girls in the fields, flower-laden clouds stirred by the breeze, and pavilions of banana groves where divine singers perform, all making the land look pale and lovely with its flower gardens.

3.104.12–16

> In that country lives a King named Lavana, who is extremely righteous. He was born in the family of Harishchandra and shines on Earth like the Sun.

> The mountains there, whitened by the flower-garlands of his fame on their broad peaks, shine brightly as if they were scattered pearl necklaces.

> He has completely destroyed all his enemies with the edge of his sword. Even the memory of him causes feverish fear among enemy peoples.

> People will long remember his noble works and his protection of good people, just as they remember the deeds of Lord Hari.

> On the peaks of the great mountains and in the homes of the gods, celestial nymphs sing songs of his virtues with great joy and thrill.

3.104.17–25

These verses further praise the King’s pure and lofty character. They say that even in dreams no base or faulty act of his has ever been seen or heard. He knows no crookedness and has never shown boldness in wrong ways; he holds generosity as firmly as Brahma holds his rosary. Then they describe a day when the King sits on his throne in the assembly hall after the Sun has risen high. Feudatory armies enter with respect, beautiful women sing, kings sit comfortably, the sound of lutes and flutes delights the mind, graceful women wave chowries, the King sits like a teacher of gods and demons, the ministers are at ease, royal business is discussed, country news is reported by skilled ministers, sacred histories are recited from books, and bards humbly chant holy praises.

3.104.26–31

> At that time a certain proud magician entered the assembly, like a rain-cloud that stirs the whole earth with its coming showers.

> He bowed to the King, who had a lofty and noble neck, going near his feet, just as a fruit-laden tree bows before a beautiful mountain.

> He stood before the King like a monkey climbing to the top of a shady, high-branched, fruit-bearing, and flower-bright tree.

> The restless man, greedy for gain, spoke to the attentive King (whose presence was like a fragrant pleasant breeze) just as a bee speaks to a lotus.

> “O Lord, while you remain seated on your throne, look at just one wonderful puppet-show of mine, as the Moon in the sky looks down upon the Earth.”

> Saying this, he whirled a magic whisk of peacock feathers that creates illusion, like the Supreme Self’s own maya which is the seed of all varied creations.

Detailed Summary of the Teachings:

These verses introduce the famous story of King Lavana to show that the entire world-appearance is like a magic show created by the mind. Vasistha begins by stating that the splendour of worldly illusion depends wholly on the mind, preparing the listener to see that what seems solid and real is only a mental projection.

The detailed and beautiful description of the country Uttara-Pandava and its forests, mountains, birds, flowers, and settlements serves to create a vivid, dream-like picture. This richness of imagery itself illustrates how the mind can construct an entire world of sights, sounds, and feelings that appear completely real while they last.

King Lavana is presented as an ideal, righteous ruler whose fame, power, and virtue are celebrated even by gods and celestial beings. His exalted character makes the later events more striking: if such a great King can be completely overpowered by a momentary mental illusion, then ordinary people are even more subject to the mind’s magic.

The sudden entrance of the proud magician into the peaceful royal assembly and his whirling of the peacock-feather wand mark the beginning of the demonstration. The magician’s action is compared directly to the cosmic maya of the Supreme Self, showing that individual mental tricks and the grand illusion of creation are of the same nature.

Taken together, the passage teaches that all experiences—pleasant landscapes, royal glory, fear of enemies, and sudden magical transformations—are products of the mind. By watching how quickly and completely a solid-seeming reality can be replaced by another, the seeker is invited to question the solidity of the waking world and to turn attention inward to the Pure Consciousness that alone is Real.

Chapter 3.103, Verses 10–19

Yoga Vashishtha 3.103.10–19

(The mind is the sole creator and substance of the world we experience)

श्रीवसिष्ठ उवाच।

चित्रां क्रीडनकश्रेणीं यथा पङ्काद्गृहे शिशुः।

करोत्येवं मनो राम विकल्पं कुरुते जगत् ॥ १०॥

मनःसर्वजनक्रीडा नृजम्बाललवेष्वतः।

किमेतद्धि पदार्थेषु रूढं जगति कल्प्यते ॥ ११॥

करोत्यृतुकरः कालो यथा रूपान्यथा तरोः।

चित्तमेवं पदार्थानामेषामेवान्यतामिव ॥ १२॥

मनोरथे तथा स्वप्ने संकल्पकलनासु च।

गोष्पदं योजनव्यूहः स्वासु लीलासु चेतसः ॥ १३॥

कल्पं क्षणीकरोत्यन्तः क्षणं नयति कल्पताम्।

मनस्तदायत्तमतो देशकालक्रमं विदुः ॥ १४॥

तीव्रमन्दत्वसंवेगाद्बहुत्वाल्पत्वभेदतः।

विलम्बनेन च चिरं नतु शक्तिमशक्तितः ॥ १५॥

व्यामोहसंभ्रमानर्थदेशकालगमागमाः।

चेतसः प्रभवन्त्येते पादपादिव पल्लवाः ॥ १६॥

जलमेव यथाम्भोधिरौष्ण्यमेव यथानलः।

तथा विविधसंरम्भः संसारश्चित्तमेव वा ॥ १७॥

सकर्तृकर्मकरणं यदिदं चेत्यमागतम्।

द्रष्टृदर्शनदृश्याढ्यं तत्सर्वं चित्तमेव च ॥ १८॥

चित्तं जगन्ति भुवनानि वनान्तराणि संलक्ष्यते स्वयमुपागतमात्मभेदैः।

केयूरमौलिकटकैश्च लसत्स्वरूपं त्यक्त्वैव काञ्चनधियेव जनेन हेम ॥ १९॥

Sage Vashishta continued:

3.103.10–19

> O Rama, just as a child at home makes a variety of toys from mud, so the mind creates the World as a mere conceptual fabrication.

> The mind, the creator of all, plays within these fragments of human existence (like mud for toys). Therefore, what among the objects of this World is truly fixed, and what is merely imagined?

> Just as Time, which brings the seasons, changes the forms of a tree, so the mind alters the nature of these objects, making them appear different.

> In mental fancies, in dreams, and in conceptual constructions, a cow’s hoof-print becomes an expanse of many miles in the mind’s own playful activities.

> The mind internally turns an age into a moment and stretches a moment into an age. Therefore, the order of Space and Time is known to depend on the mind.

> The sense of long duration comes from intensity or dullness of feeling, from differences of many or few, and from delay—not from any real power or lack of power.

> Delusion, confusion, misfortune, and the coming and going of Space and Time all arise from the mind, just as sprouts grow from a tree.

> Just as the Ocean is nothing but water, and fire is nothing but heat, so the various activities and the cycle of Worldly existence are nothing but the mind itself.

> Whatever appears as having agent, action, and instrument, and is full of the Seer, the seeing, and the seen—all of that is the mind alone.

> The mind itself appears as the Worlds, realms, and forests through its own distinctions. This is like people who, seeing gold only as armlets, crowns, and bracelets, overlook the pure shining nature of the gold itself.

Summary of the teachings:

These verses teach that the mind is the sole creator and substance of the world we experience. Just as a child freely shapes mud into many toys, the mind fabricates the entire Universe through its own conceptual activity. Nothing in the outer World has independent, fixed Reality; everything is a product of mental imagination and play.

The mind constantly changes the appearance of things, just as the seasons transform a tree. In dreams, daydreams, and mental constructions, distances and times lose all ordinary measure: a tiny space can seem vast, and long ages can shrink to moments. Space and Time themselves are therefore not absolute; they depend entirely on the mind’s activity.

Perceptions of duration, quantity, speed, and delay arise only from the mind’s varying intensity and focus, not from any external power. Delusion, confusion, suffering, and the movements of Space and Time all spring from the mind in the same natural way that leaves grow from a tree.

The whole cycle of worldly life, with all its varied activities, is nothing other than the mind, just as the ocean is only water and fire is only heat. Every element of experience—the doer, the deed, the means, the Seer, the seeing, and the seen—is simply the mind appearing in different forms.

Finally, the mind itself appears as the many Worlds and forests through its own self-divisions. People mistake these changing forms for independent realities, just as they overlook pure gold while focusing only on the shapes of ornaments. The teaching points toward recognizing the mind’s true nature and thereby seeing beyond the fabricated World.

Chapter 3.103, Verses 1–9

Yoga Vashishtha 3.103.1–9

(The mind alone is the source of the entire World we experience)

श्रीवसिष्ठ उवाच।

परस्मादुत्थितं चेतस्तत्कल्लोल इवार्णवात्।

स्फारतामेत्य भुवनं तनोतीदमितस्ततः ॥ १॥

ह्रस्वं दीर्घं करोत्याशु दीर्घं नयति खर्वताम्।

स्वतां नयत्यन्यदलं स्वं तथैवान्यतामपि ॥ २॥

प्रादेशमात्रमपि यद्वस्तुभावनयैव तत्।

स्वयं संपन्नयेवाशु करोत्यद्रीन्द्रभासुरम् ॥ ३॥

लब्धप्रतिष्ठं परमात्पदादुल्लसितं मनः।

निमेषेणैव संसारान्करोति न करोति च ॥ ४॥

यदिदं दृश्यते किंचिज्जगत्स्थास्नु चरिष्णु च।

सर्वं सर्वप्रकाराढ्यं चित्तादेतदुपागतम् ॥ ५॥

देशकालक्रियाद्रव्यशक्तिपर्याकुलीकृतम्।

भावाद्भावान्तरं याति लोलत्वान्नटवन्मनः ॥ ६॥

सदसत्तां नयत्याशु सत्तां वा सन्नयत्यलम्।

तादृशान्येव चादत्ते सुखदुःखानि भावितम् ॥ ७॥

यदाप्तं स्वयमादत्ते यथैव चञ्चलं मनः।

हस्तपादादिसंघातस्तदा प्रयतते तथा ॥ ८॥

ततः सैव क्रिया चित्तसमाहितफलाफलम्।

क्षणात्प्रयच्छति लता कालसिक्तेव तादृशम् ॥ ९॥

Sage Vashishta said:

3.103.1–9

> The mind rises from the Supreme like a wave rising from the Ocean. Expanding, it spreads this whole World in all directions.

> It quickly turns what is short into long and what is long into short. It makes another thing its own and its own into another.

> Even a thing only a span long, by mere thought of its nature, it quickly makes as bright and great as a mighty mountain, as if completed by itself.

> The mind, firmly established and risen from the Supreme State, in a single moment both creates and does not create the cycles of Worldly life.

> Whatever is seen in this World—whether still or moving—all of it, full of every kind of variety, has come only from the mind.

> Agitated by place, time, action, substance and power, the restless mind moves from one State to another like an actor.

> It quickly turns the Real into the unreal or the unreal into the Real. And it experiences only those joys and sorrows that it itself has imagined.

> When the restless mind itself accepts something, then the group of hands, feet and other body parts also strives to act in the same way.

> Then that very action, according to the fruit or lack of fruit held in the mind, quickly gives the result, just as a creeper watered at the right time yields its fruit.

Summary of the teachings:

These verses teach that the mind alone is the source of the entire World we experience. Just as a wave rises from the ocean yet remains of the same nature, the mind arises from the Supreme Reality and then expands to create the appearance of the Universe with all its forms and movements. Nothing outside the mind has independent existence; the World is the mind’s own projection.

The mind possesses unlimited power to reshape reality according to its thoughts. It can make the small appear large, the distant near, the short long, and the Real unreal. By pure imagination it turns a tiny object into something majestic. In an instant it can create countless worlds of experience or dissolve them again.

All that we see—moving or unmoving, of every variety—originates solely from the mind. The mind is never still; disturbed by ideas of place, time, action and objects, it constantly shifts from one state to another like an actor changing roles. Because of this restlessness it fabricates every experience of joy and sorrow.

The body simply follows the mind. When the mind decides or accepts something, the limbs move accordingly. Actions themselves produce results only according to the ideas the mind holds about success or failure, just as a plant yields fruit when properly nourished.

Therefore the root of bondage and suffering is the restless, projecting mind. Understanding that the world is nothing but the mind’s creation, and learning to quiet and master the mind, is the way to freedom from the endless cycle of experience.

Chapter 3.102, Verses 32–41

Yoga Vashishtha 3.102.32–41

(The mind and the world-appearance it projects can be dissolved only through clear inquiry and discrimination)

श्रीवसिष्ठ उवाच।

लयमस्याः स्वरूपं त्वं नय राम विचारणात्।

यथा हिमशिलायास्तु तपनाद्दिवसाधिपः ॥ ३२॥

हिमाभावार्थिनोऽर्कस्य स्वोदयेनेप्सितं यथा।

सिद्ध्यत्येवं विचारेण मनोनाशार्थिनोऽर्थितम् ॥ ३३॥

अविद्याऽसंप्रबुद्धा हि विततानर्थदुर्गमा।

नानेन्द्रजालकलनां शम्बरो हेम वर्षति ॥ ३४॥

स्वविनाशक्रियां चैतां मन एव करोत्यलम्।

मनो ह्यात्मवधं नाम नाटकं परिनृत्यति ॥ ३५॥

आत्मानमीक्षते चेतः स्वविनाशाय केवलम्।

नहि जानाति दुर्बुद्धिर्विनाशं प्रत्युपस्थितम् ॥ ३६॥

स्वयं संकल्पमात्रेण स्वविनाशदृशामिदम्।

मनः संसाधयत्याशु क्लेशो नात्रोपयुज्यते ॥ ३७॥

स्वसंकल्पविकल्पांशं विवेकोपहितं मनः।

संत्यज्य रूपमाभोगि करोत्यात्मावबोधनम् ॥ ३८॥

महोदयो मनोनाशो महोच्छेदस्य तूदयः।

मनोनाशे प्रयत्नं त्वं कुरु मा मनसो जवे ॥ ३९॥

अविरलसुखदुःखवृक्षखण्डे विषमकृतान्तमहोरगे वनेऽस्मिन्।

प्रभुरिदमखिले विवेकहीनं सुभग मनो महदापदेकहेतुः ॥ ४०॥

इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम।

स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरैश्च सहाजगाम ॥ ४१॥

Sage Vashishta concluded:

3.102.32–41

> O Rama, by means of inquiry bring this (mind or world-appearance) to dissolution in its own nature, just as the Lord of the day (the Sun) melts a block of ice by his heat.  

> Just as the Sun, desiring the absence of snow, achieves his wish simply by rising, so the one who desires the destruction of the mind achieves that wish through inquiry.  

> Unawakened ignorance spreads wide and is hard to cross because of the many evils it brings; it creates varied magical illusions, just as the sorcerer Shambara rains down gold.  

> The mind itself fully performs this act of its own destruction; the mind dances the drama called the killing of the Self.  

> The mind looks upon itself only for the sake of its own destruction; the foolish mind does not even know that destruction has already drawn near.  

> By its own mere resolve the mind quickly brings about this vision of its own destruction; no special effort or pain is needed for it.  

> The mind that is joined with discrimination abandons the expansive form made of resolve and doubt, and brings about the awakening to the Self.  

> The destruction of the mind is a great rising; the rising of the mind is the rise of great destruction. Therefore make effort for the destruction of the mind and do not follow the speed of the mind.  

> In this forest dense with the trees of unbroken pleasure and pain, and filled with the great uneven serpent of death, the master of all this, lacking discrimination, is the beautiful mind—the single cause of great calamity.  

> When the Sage had thus spoken, the day came to an end; the Sun set for the performance of the evening rites. The assembly, after offering salutations, went to bathe, and darkness arrived together with the rays of the Sun.  

Detailed summary of the teachings:

These verses teach that the mind and the world-appearance it projects can be dissolved only through clear inquiry and discrimination. Just as the sun’s natural heat melts ice without any extra struggle, the simple rising of right understanding melts the solid-seeming structures of thought and appearance. No external force is required; the light of reason itself is enough.  

Ignorance, while still unexamined, spreads endlessly and multiplies every kind of suffering and magical deception. It is compared to a sorcerer’s gold-showering illusion—dazzling yet empty. The mind, far from being a helpless victim, actively stages its own destruction; it dances the very drama of its own death while remaining unaware that the end has already approached.  

Remarkably, this destruction needs no painful struggle. A single firm resolve, supported by discrimination, is sufficient. When the mind is purified by viveka it simply drops its restless play of resolve and doubt and turns toward the recognition of the Self. The moment the mind is restrained, a great ascent occurs; when the mind is allowed to race unchecked, great downfall follows.  

Therefore the sole practical instruction is to strive for the quieting and ultimate dissolution of the mind rather than to follow its restless speed. The mind without discrimination is pictured as the lord of a dense forest of pleasure and pain, a forest haunted by the serpent of death; it alone is the root cause of every great calamity.  

The chapter ends with the natural close of the day’s teaching: the Sun sets, the assembly disperses for evening rites, and night falls. The quiet rhythm of nature itself mirrors the quieting that the teaching recommends—inquiry brings the restless mind to rest just as evening brings the day to rest.

Chapter 3.102, Verses 21–31

Yoga Vashishtha 3.102.21–31

(The body is perishable while the Self is Eternal and Unchanging)

श्रीवसिष्ठ उवाच।

यः कुण्डवदरन्यायो यो घटाकाशयोः क्रमः।

स्थितिर्देहात्मनोः सैव सविनाशाविनाशयोः ॥ २१॥

बदरं हस्तमायाति यथा स्फुटति कुण्डके।

आत्मा गगनमायाति तथा चलति देहके ॥ २२॥

कुम्भे गच्छत्यकुम्भत्वं कुम्भाकाशो यथाम्बरे।

तिष्ठत्येवमयं क्षीणे देहे देही निरामयः ॥ २३॥

मनोदेहो हि जन्तूनां देशकालतिरोहितः।

मुहुर्मृतिपटाच्छन्नः शठे किं परिदेवना ॥ २४॥

देशकालतिरोधाने मूढोऽपि मरणे नरः।

किं बिभेति महाबाहो नेह पश्यति कश्चन ॥ २५॥

अतस्त्वं वासनां राम मिथ्यैवाहमिति स्थिताम्।

त्यज पक्षीश्वरो व्योमगमनोत्क इवाण्डकम् ॥ २६॥

एषा हि मानसी शक्तिरिष्टानिष्टनिबन्धनी।

अनयैव मुधा भ्रान्त्या स्वप्नवत्परिकल्पना ॥ २७॥

अविद्यैषा दुरन्तैषा दुःखायैषा विवर्धते।

 अपरिज्ञायमानैषा तनोतीदमसन्मयम् ॥ २८॥

एषा तुच्छवदाकाशं तुषारमलिनं यथा।

परिपश्यति विभ्रान्ता स्वरूपस्य स्वभावतः ॥ २९॥

असदेवेदमारम्भमन्थरं सदिवोत्थितम्।

 कल्पितं जगदाभोगि दीर्घस्वप्न इवैतया ॥ ३०॥

भावनामात्र एवास्याः स्वरूपं कर्तृतां गतम्।

जगन्नामाविलं चक्षुर्व्योम्नि बिम्बरुचामिव ॥ ३१॥

Sage Vashishta continued:

3.102.21–31

> The same rule that applies to a berry inside a pot, and to the space inside a pot, also applies to the body and the Self: one is perishable, the other is not.

> Just as a berry comes into the hand when the pot breaks, so the Self enters Pure Space when the body moves or falls.

> Just as the space inside a pot becomes one with the open sky when the pot is broken, so the Self remains free from all harm when the body wastes away.

> The mind and body of living Beings are hidden by place and time, and are repeatedly covered by the veil of death. Why then grieve for the foolish?

> Even a foolish person fears death when place and time hide the body. O mighty-armed one, no one truly sees anything here.

> Therefore, O Rama, give up the false idea “I am this body,” just as a great bird leaves its egg-shell in its eagerness to fly through the sky.

> This power of the mind binds us to what is liked and disliked. Through this empty delusion it creates the World like a dream.

> This ignorance is endless and grows only to cause sorrow. When it is not understood, it spreads this unreal world.

> This ignorance, restless by nature, sees empty space as if it were filled with mist, just as a confused mind sees its own nature wrongly.

> This unreal World rises slowly and appears real. The whole expanse of the World is imagined by it, like a long dream.

> Its very nature is only thought, yet it takes on the role of the doer. The entire World is like the many images of the Sun that appear in the sky when the eyes blink.

Summary of the teachings:

These verses teach that the body is perishable while the Self is Eternal and Unchanging. The body is compared to a pot or a vessel that holds something greater; when the pot breaks, the space or the fruit inside is not destroyed. In the same way, when the body dies, the Self simply becomes free and remains pure, without any harm or change.

Fear of death and grief over the body arise only from ignorance and false identification with the body. The mind and body appear and disappear according to place and time, covered again and again by death. A wise person does not waste energy mourning what is temporary and has no real substance.

The root of suffering is the false sense of “I am the body.” This idea must be completely abandoned, just as a bird ready to fly leaves behind the shell of its egg. Once this false notion is dropped, the Self is free to rest in its True Nature.

The mind itself creates the appearance of the world through its own power. It binds us to likes and dislikes and projects a dream-like reality that seems solid. This ignorance is endless and keeps growing as long as it is not clearly understood, spreading an unreal World full of sorrow.

In truth, the World is nothing but a mental construction, like a long dream or like many Suns appearing in the sky when the eyes blink. Its only substance is thought. When this is seen clearly, the false sense of doership and the entire World of suffering dissolve, leaving the pure, unharmed Self.

Chapter 3.102, Verses 11–20

Yoga Vashishtha 3.102.11–20

(The True Self is completely free from all suffering and change that affect the body)

श्रीवसिष्ठ उवाच।

अनार्तोऽप्यार्तिमान्भाति च्छिन्नेऽङ्गे किंच ताम्यति।

भेदाभेदविकारार्तिः काचिन्नात्मनि विद्यते ॥ ११॥

देहे नष्टे क्षते क्षीणे कात्मनः क्षतिरागता।

भस्त्रायां परिदग्धायां भस्त्रापूरो न नश्यति ॥ १२॥

देहः पततु वोदेतु का नः क्षतिरुपस्थिता।

को नष्टः प्रक्षते पुष्पे आमोदो व्योमसंश्रयः ॥ १३॥

आपतन्तु वपुःपद्मे सुखदुःखहिमश्रियः।

आकाशोडुयनालीनां का नः क्षतिरुपस्थिता ॥ १४॥

देहः पततु वोदेतु यातु वा गगनान्तरम्।

तद्विलक्षणरूपस्य कासौ भवति मे क्षतिः ॥ १५॥

यथा पयोदमरुतोर्यथा षट्पदपद्मयोः।

तथा राघव संबन्धस्त्वच्छरीरत्वदात्मनोः ॥ १६॥

मनो राम शरीरं हि जगतः सकलस्य च।

आद्या शक्तिश्चिदध्यात्मा न नश्यति कदाचन ॥ १७॥

योऽसावात्मा महाप्राज्ञ न नश्यति न गच्छति।

न नश्यति कदाचिच्च किं मुधा परितप्यसे ॥ १८॥

विशीर्णेऽभ्रे यथा वातः शुष्केऽब्जे षट्पदो यथा।

यात्यनन्तपदं व्योम तथात्मा देहसंक्षये ॥ १९॥

संसारेऽस्मिन्विहरतो मनोऽपि हि न नश्यति।

ज्ञानाग्निना विना जन्तोरात्मनाशे तु का कथा ॥ २०॥

Sage Vashishta continued: 

3.102.11–20

> Even when a limb is cut off and seems distressed, the one who is not really suffering appears to be in pain. Yet no pain from difference, non-difference, or change exists in the Self at all.

> When the body is destroyed, wounded, or wasted, what harm comes to the Self? When a bellows is completely burned, the air inside it does not perish.

> Let the body fall or rise—what harm comes to us? When a flower is destroyed, who is lost? Not the fragrance that rests in the open space.

> Let the frost-like glories of pleasure and pain fall upon the lotus-like body. What harm reaches us who move freely in the sky like birds?

> Let the body fall, rise, or go into the open sky. What harm can that cause to me, whose true nature is completely different from it?

> O Rama, the connection between your body and your Self is like that between a cloud and the wind, or between a bee and a lotus.

> O Rama, the mind is the body of the whole world. The primal power of Consciousness, the Inner Self, never perishes at any time.

> O greatly wise one, that Self neither perishes nor goes away. It never is destroyed. Why then do you grieve in vain?

> Just as the wind goes free when the cloud disperses, or the bee flies to endless space when the lotus dries up, so the Self goes to its Infinite State when the body ends.

> Even the mind of one who wanders in this World does not perish. Without the fire of Knowledge, how can there be any talk of the destruction of the Self for a living Being?

Detailed Summary of the Teachings:

These verses teach that the True Self is completely free from all suffering and change that affect the body. Even when a body part is injured or the body itself is damaged, the Self remains untouched. Any appearance of pain is only an illusion; nothing of difference, sameness, or alteration can ever disturb the Pure Self.

The body may be destroyed, wounded, or weakened, yet this brings no real loss to the Self. Just as air inside a bellows stays safe even if the bellows is burned up, the Self continues unharmed. Whether the body rises, falls, or disappears makes no difference to our Real Nature.

Pleasure and pain may settle on the body like frost on a lotus, but they cannot touch those who identify with the free, sky-like Self. The Self’s Nature is entirely different from the body, so no bodily event can cause it any harm.

The link between body and Self is loose and temporary, like the link between wind and cloud or bee and flower. The mind serves as the form of the World, yet the original power of Pure Consciousness that is the Inner Self never dies.

The Self neither is destroyed nor goes anywhere. It is Eternal. Therefore needless grief is pointless. When the body ends, the Self simply returns to its Boundless State, just as wind merges with open air or a bee flies free. Even the mind does not truly perish through ordinary life; only the fire of True Knowledge can dissolve ignorance. Without that Knowledge there is no real question of the Self ever being destroyed.

Chapter 3.102, Verses 1–10

Yoga Vashishtha 3.102.1–10

(Delusion arises only from one’s own imagination and never from Reality itself)

श्रीवसिष्ठ उवाच।

स्वसंकल्पवशान्मूढो मोहमेति न पण्डितः।

अक्षये क्षयसंकल्पान्मुह्यते शिशुरेव हि ॥ १॥

श्रीराम उवाच।

कोऽसौ संकल्पितः केन क्षयो ब्रह्मविदां वर।

असतैव महामोहं येनादात्तत्सदैव हि ॥ २॥

श्रीवसिष्ठ उवाच।

असता भूतसंघेन क्षयोऽहंकारनामधृक्।

वेतालः शिशुनेवेह मिथ्यैव परिकल्पितः ॥ ३॥

एकस्मिन्नेव सर्वस्मिन्स्थिते परमवस्तुनि।

कुतः कोऽयमहं नाम कथं नाम किलोदितः ॥ ४॥

वस्तुतो नास्त्यहंकारः परमात्मन्यभेदिनि।

असम्यग्दर्शनान्मार्गीसरित्तीव्रातपे यथा ॥ ५॥

मनोमणिमहारम्भः संसार इति लक्ष्यते।

आत्मनात्मानमाश्रित्य स्फुरत्यन्तर्यथाम्भसा ॥ ६॥

असम्यग्दर्शनं तेन त्यज राम निराश्रयम्।

साश्रयं सत्यमानन्दि सम्यग्दर्शनमाश्रय ॥ ७॥

धिया विचारधर्मिण्या मोहसंरम्भहीनया।

विचारयाधुना सत्यमसत्यं संपरित्यज ॥ ८॥

अबद्धो बद्ध इत्युक्त्वा किं शोचसि मुधैव हि।

अनन्तस्यात्मतत्त्वस्य किं कथं केन बध्यते ॥ ९॥

नानाऽनानात्वकलना त्वविभिन्नमहात्मनि।

सर्वस्मिन्ब्रह्मतत्त्वेऽस्मिन्किं बद्धं किं विमुच्यते ॥ १०॥

Sage Vasistha said: 

3.102.1

> The foolish person falls into delusion because of his own imagination; the wise one does not. Only a child is deluded by imagining decay even in what is imperishable.

Sriram asked: 

3.102.2

> O best among Knowers of Brahm, what is this imagined decay, and by whom is it imagined? Through mere non-existence he takes the great delusion as if it were always real.

Sage Vasistha said: 

3.102.3–10

> The decay called ego arises from the collection of non-existent Beings. It is purely false, like a ghost imagined by a child.

> When the One Supreme Reality alone exists in everything, from where does this “I” come, how does it arise, and what is it called?

> In truth there is no ego in the Undivided Supreme Self. It appears only from imperfect seeing, just as a mirage appears in intense heat on a road.

> The great play of the mind-jewel is what is called the World. It shines within by relying on the Self itself, just as water appears within water.

> Therefore, Rama, give up imperfect seeing that has no real support. Take refuge in right seeing that is supported, true, and full of joy.

> With an intellect that follows inquiry and is free from the excitement of delusion, now examine the Real and completely abandon the unreal.

> Why do you needlessly grieve by saying “I am bound” when you are unbound? What, how, and by whom can the infinite essence of the Self be bound?

> In the great Undivided Self that is free of the notions of many and one, in this entire Reality of Brahm, what is bound and what is set free?

Summary of the Teachings:

These verses teach that delusion arises only from one’s own imagination and never from Reality itself. The wise remain free because they do not project false ideas onto what is Eternal and Changeless. The sense of “I” and the feeling of decay or limitation are shown to be completely unreal, like a child’s fear of a ghost that never existed.

The root of bondage is imperfect vision. When the single, Undivided Supreme Reality alone is present everywhere, the separate ego has no real ground. It appears only through wrong seeing, just as a mirage appears in the desert heat. The entire world of experience is nothing but the mind’s own play resting on the Self, like water appearing within water.

The practical instruction is clear: abandon the unsupported, imperfect way of seeing and take firm refuge in right vision that is True, supported by Reality, and filled with Joy. This shift is accomplished through calm, sincere inquiry that is free from the excitement of delusion.

Inquiry reveals that the Self was never bound. The Infinite Essence of the Self cannot be limited by any means, any agency, or any condition. Therefore the cry “I am bound” is empty and needless.

Finally, in the Absolute Reality of Brahm there is neither plurality nor unity as opposing concepts. Within that single, Undivided Truth nothing is bound and nothing needs to be liberated. Liberation is simply the recognition that bondage never existed.