Chapter 3.67, Verses 65–73

Yoga Vashishtha 3.67.65–73

(These verses teach the fundamental unreality of the visible Universe)

श्रीवसिष्ठ उवाच।

इदमेवमसत्सर्वमिव व्योम्नि ततात्मनि।

पर्वतोच्चाकृतिर्व्योम जगद्व्योम्नि विजृम्भते ॥ ६५॥

नेह प्रजायते किंचिन्नेह किंचिद्विनश्यति।

जगद्गन्धर्वनगररूपेण ब्रह्म जृम्भते ॥ ६६॥

यथैव पद्मजादीनां जीवानां सदसन्मयी।

सत्ता तथैव सर्वेषामासरीसृपमासुरम् ॥ ६७॥

संवित्संभ्रम एवायमेवमभ्युत्थितोऽप्यसन्।

आब्रह्मकीटसंवित्तेः सम्यक्संवेदनात्क्षयः ॥ ६८॥

यथा संपद्यते ब्रह्मा कीटः संपद्यते तथा।

कीटस्तु रूढभूतौघवलनात्तुच्छकर्मकः ॥ ६९॥

यदेव जीवनं जीवे चेत्योन्मुखचिदात्मकम्।

तदेव पौरुषं तस्मिन्सारं कर्म तदेव च ॥ ७०॥

ब्रह्मणः सुकृतात्पापात्कीटकस्य समुत्थितेः।

चित्तन्मात्रात्मिका भ्रान्तिः प्रेक्षामात्रं भवेत्क्षयः ॥ ७१॥

मातृमानप्रमेयाणि न चिन्मात्रेतरद्यतः।

ततो द्वैतैक्यवादार्थः शशशृङ्गाज्जिनीसमः ॥ ७२॥

भावदार्ढ्यात्मकं मिथ्या ब्रह्मानन्दो विभाव्यते।

आत्मैव कोशकारेण लालादार्ढ्यात्मकं यथा ॥ ७३॥

Sage Vashishta continued:

3.67.65–70

> This entire World is unreal, like something appearing in the sky within the Self. The form of a high mountain manifests playfully in the sky of the World.

> Nothing is really born here, and nothing truly perishes. The World appears in the form of a magical city created by Gandharvas, as Brahm playfully expands.

> Just as the existence of Beings like Brahma is both Real and unreal, so is the existence of all creatures from serpents to demons.

> This is only a confusion of Consciousness that has risen in this way, though it is unreal. From the perfect understanding of Consciousness from Brahma down to an insect, there is complete cessation.

> Just as Brahma comes into being, so does an insect. But the insect, due to its attachment to many gross elements and worthless actions, remains lowly.

> Whatever is the life in a living Being, which is Consciousness turned towards objects, that itself is human effort. That alone is the Essence and that alone is action.

3.67.71–73

> From the good and bad deeds of Brahm and the arising of the insect, there is only a delusion in the form of mind. Mere observation leads to its end.

> There are no separate measurer, measure, and measurable other than Pure Consciousness. Therefore, the ideas of duality and non-duality are like the horns of a hare – imaginary and impossible.

> Through firm conviction in Existence, the false appears as the Bliss of Brahm. Just as the silkworm creates a firm cocoon with its saliva, so does the Self.

Summary of the Teachings:

Everything we see is like an illusion or dream appearing in the vast Space of Pure Consciousness, which is the True Self or Brahm. No creation or destruction actually happens; the World is merely a playful appearance without any independent substance. This helps the seeker understand that attachment to worldly forms is misplaced because they lack true existence.

All Beings, from the highest like Brahma to the lowest like insects or demons, share the same nature – their existence is a mixture of apparent reality and underlying unreality. The difference between high and low forms comes from mental confusion and past actions. True Knowledge dissolves this confusion, leading to the Realization that Consciousness is the only Reality, and all distinctions fade away upon proper inquiry.

Human effort and life itself are expressions of Consciousness directed towards objects. What we call "action" or "will" is simply this movement of Awareness. By recognizing this, one sees that the Essence of Life is not in external achievements but in understanding the Conscious Source behind everything. This shifts focus from doing to Being.

The mind and its delusions arise from accumulated impressions of good and bad deeds across Existences. However, these are not permanent. Simple clear observation and inquiry into the Nature of Consciousness can end this delusion entirely. The verses emphasize that liberation comes not through complex rituals but through direct seeing and the cessation of false identification.

Ideas of duality (two) and non-duality (one) are both limited concepts when applied to the Absolute. Pure Consciousness has no divisions or opposites. Firm belief in the illusory world makes it seem solid, like a silkworm trapping itself in its own cocoon. True Bliss comes when one recognizes the Self as the only Reality beyond all appearances.

Chapter 3.67, Verses 52–64

Yoga Vashishtha 3.67.52–64

(These verses explain how the senses perceive only limited parts of Reality)

श्रीवसिष्ठ उवाच।

स्पर्शभावैकदेशत्वं त्वक्शब्दार्थेन विन्दति।

रसभावैकदेशत्वं रसनात्वेन विन्दति ॥ ५२॥

रूपभावैकदेशत्वं नेत्रार्थाकृति पश्यति।

गन्धभावैकदेशत्वं नासिकात्वेन पश्यति ॥ ५३॥

एवं भावमयैः सत्ताप्रकटीकरणक्षमम्।

भविष्यदिन्द्रियाख्यं स रन्ध्रं पश्यति देहके ॥ ५४॥

इत्येवमादि जीवस्य राघवाद्यतनस्य च।

उदेति प्रतिभासात्मा देह एवातिवाहिकः ॥ ५५॥

अनाख्येयं परा सत्तास्यातिवाहिकतामिव।

सा गच्छत्यप्यगच्छन्ती तादृक्सत्यात्मभावनात् ॥ ५६॥

मातृमेयप्रमाणादि यदा ब्रह्मैव वेदनात्।

तदातिवाहिकोक्तीनां कः प्रसङ्गस्तदेव तत् ॥ ५७॥

अन्यत्ववेदनादन्यः परस्मादातिवाहिकः।

ब्रह्मत्ववेदनाद्ब्रह्म सा संवित्तिर्हि नान्यजा ॥ ५८॥

श्रीराम उवाच।

असंभवादसंवित्तेर्ब्रह्मात्मैकतयाथवा।

को मोक्षः को विचारश्चेत्यलं भेदविकल्पनैः ॥ ५९॥

श्रीवसिष्ठ उवाच।

सिद्धान्तकाल एवैष प्रश्नस्ते राम राजते।

अकालपुष्पमाला हि शोभनापि न शोभते ॥ ६०॥

सार्थैवानर्थिकाऽकालमाला विलसिता यथा।

तथैवाऽकालमिज्जन्तौ सर्वं काले हि शोभते ॥ ६१॥

प्रतिबन्धाभ्यनुज्ञानां कालो दातेति दृश्यते।

ननु सर्वपदार्थानां कालेन फलयोगतः ॥ ६२॥

एवमेव स जीवात्मा स्वप्नात्मा समुपस्थितः।

पितामहत्वमुच्छूनं पश्यन्नात्मनि कालतः ॥ ६३॥

ओंमुच्चारणसंवित्तिवेदनाच्च प्रपश्यति।

यत्करोति मनोराज्यं भवत्याशु स तन्मयः ॥ ६४॥

Sage Vashishta continued:

3.67.52–58

> The living Being experiences the partial reality of touch through the sense of skin. It experiences the partial reality of taste through the tongue.

> It experiences the partial reality of form through the eyes. It experiences the partial reality of smell through the nose.

> In this way, the Being sees within the body the future sense organs as openings that can manifest existence through these feelings and qualities.

> In this manner, the subtle body (ativahika deha) of the living soul — such as that of Rama and others — arises as a seeming appearance within the physical body itself.

> The indescribable Supreme Existence appears like this subtle body. It moves and yet does not move, because of the contemplation of the True Nature of the Self.

> When the Knower, the Known, and the means of Knowledge are all known as Brahm alone, there is no place left for talk of the subtle body. That itself is everything.

> Because of the sense of otherness, it appears different from the Supreme and as the subtle body. When known as Brahm, it is Brahm. This Consciousness is not produced by anything else.

Sriram asked:

3.67.59

> Whether because it is impossible or because of non-perception of Oneness with Brahm, what is liberation and what is inquiry? Enough with all these imaginations of difference.

Sage Vashishta said:

3.67.60–64

> This question of yours shines only at the right time of conclusion, O Rama. Even a beautiful garland of flowers that bloom out of season does not look fitting.

> Just as a meaningless untimely garland may appear attractive in its own way, so too everything shines beautifully only in its proper time.

> Time is seen as the giver of both obstacles and permissions. Indeed, all things obtain their results through the connection with Time.

> In the same way, the individual soul, established as a dream-like Self, sees within itself the state of grandfatherhood becoming fully developed through the power of Time.

> By the Awareness gained through chanting Om and deep perception, one sees clearly. Whatever Kingdom the mind creates, one quickly becomes absorbed in that very State.

Summary of the Teachings:

Touch, taste, sight, and smell each grasp one aspect of existence through their respective organs. The body is seen as having future openings or channels that will allow these qualities to manifest. This shows that our ordinary experience of the world is partial and built through the senses.

The subtle body (ativahika) arises as an appearance within the physical form for the individual soul. This subtle form seems to move and act, yet the Supreme Existence behind it is Unchanging. It moves without truly moving when one contemplates the True Self. This teaches the illusory yet functional nature of the subtle vehicle that carries the soul’s experiences.

When everything — the Knower, the Known, and the process of Knowing — is recognized as Brahm alone, discussions about separate subtle bodies become meaningless. The sense of otherness creates the appearance of a distinct subtle body, but True Knowledge reveals it as none other than Brahm. Consciousness is self-existent and not created by anything external.

Ram’s question highlights the ultimate non-dual view: if all is Brahm, what remains for ideas of bondage, liberation, or spiritual inquiry? Vasistha replies that such questions are timely only at the final stage of understanding. Everything, like flowers or events, has its proper season. Forcing ideas out of time reduces their beauty and relevance.

The individual soul lives like a dreamer within Time. Through the flow of Time, potentials unfold, such as becoming a grandfather. By focusing the mind with practices like Om chanting and clear Awareness, whatever mental world one builds, one becomes fully immersed in it. The teaching emphasizes the power of Time, mind, and right Knowledge in shaping experience and Realizing the Self.

Chapter 3.67, Verses 37–51

Yoga Vashishtha 3.67.37–51

(These verses beautifully capture Rama’s wonder at the illusory yet vivid appearance of the World within Brahm)

श्रीराम उवाच।

अहो चित्रं जगदिदमसत्सदिव भासते।

अहो बृहदहो स्वस्थमहो स्फुटमहो तनु ॥ ३७॥

ब्रह्मणि प्रतिभासात्मा तन्मात्रगुणगोलकः।

अवश्यायकणाभासो यथा स्फुरति तच्छ्रुतम् ॥ ३८॥

यथाऽसौ याति वैपुल्यं यथा भवति चात्मभूः।

यथा स्वभावसिद्धार्थात्तथा कथय मे प्रभो ॥ ३९॥

श्रीवसिष्ठ उवाच।

अत्यन्तासंभवद्रूपमनन्यत्स्वस्वभावतः।

अत्यन्ताननुभूतं सत्स्वानुभूतमिवाग्रतः ॥ ४०॥

उल्लासफुल्लो फुल्लाङ्ग इति बालहृदि स्फुटम्।

यथोदेति तथोदेति परे ब्रह्मणि जीवता ॥ ४१॥

मानमेयात्मिका शुद्धा सत्यैवासत्यवत्स्थिता।

भिन्नेव च न भिन्ना स्याद्ब्रह्मणो ब्रंह्मणात्मिका ॥ ४२॥

यथा ब्रह्म भवत्याशु जीवः कलनजीवितः।

तथा जीवो भवत्याशु मनो मननवेदनात् ॥ ४३॥

चित्तं तन्मात्रमननं पश्यत्याशु स्वरूपवत्।

एष सद्योऽनिललवप्रख्यः स्फुरति खान्तरे ॥ ४४॥

अस्तनिमेषोऽनुभवत्यवश्यायकणोपमम्।

संवेदनात्मकं कालकलितं कान्तमात्मनि ॥ ४५॥

अहं किमिति शब्दार्थवेदनाभोगसंविदम्।

संविदं तत्त्वशब्दार्थं जीवः पश्यति सार्थकम् ॥ ४६॥

तादृक्षवेदनात्सोऽथ रसशब्दार्थवेदनम्।

भाविजिह्वार्थनाम्नैकदेशेऽनुभवति क्षणात् ॥ ४७॥

तादृक्षवेदनात्तेजःशब्दार्थोन्मुखतां गतः।

भविष्यन्नेत्रनाम्नैकदेशे भवति भासनम् ॥ ४८॥

तादृक्षवेदनात्सोऽथ घ्राणं तद्दृष्टिवेदनात्।

स्थितो यस्मिन्भवतीति तावद्दृश्यादिता स्थिता ॥ ४९॥

एवंप्रायः स जीवात्मा काकतालीयवच्छनैः।

विशिष्टसंनिवेशत्वं भावितं पश्यति स्वतः ॥ ५०॥

स तस्य संनिवेशस्य त्वसतोऽपि सतः सतः।

शब्दभावैकदेशत्वं श्रवणार्थेन विन्दति ॥ ५१॥

Sriram asked: 

3.67.37–39

> Oh, how wonderful! This World, though unreal, shines as if it is Real. Oh, how vast it is! Oh, how stable! Oh, how clear! Oh, how subtle!

> In Brahm, it appears as the nature of reflection, a sphere made of subtle elements (tanmatras), shining like a drop of dew. This is what I have heard.

> How does it expand? How does it become self-born? How does the Reality arise from its own Nature? O Lord, please explain this to me.

Sage Vasistha answered: 

3.67.40–43

> It has a form that is extremely impossible and non-different from its own Nature. Though never experienced before, it appears right in front as if fully experienced.

> Just as a fully bloomed flower with expanded parts clearly arises in a child’s heart, in the same way the State of being a Jiva arises in the Supreme Brahm.

> The Pure Nature of Knower and Known, though truly Real, stands as if unreal. It appears different yet is not different — it is the Brahm-nature within Brahm.

> Just as Brahm quickly becomes the Jiva endowed with limiting activities, similarly the Jiva quickly becomes the mind through the process of thinking and perceiving.

3.67.44–51

> The mind, which is the thinking of subtle elements, quickly sees everything as if it is its own form. This instantly vibrates like a light gust of wind in inner space.

> Without blinking, it experiences within itself the delightful, time-bound Consciousness, like a dewdrop.

> The Jiva sees the meaningful Knowledge in the form of “What am I?” — the enjoyment of word-meaning Awareness, the Knowledge of the meaning of Reality (tattva).

> From such perception, it then instantly experiences the meaning of the word “taste” (rasa) in the future part that will become the tongue.

> From such perception, turning towards the meaning of “light/fire” (tejas), it becomes illumination in the part that will become the eye.

> From such perception, it then develops the nose. From the perception of that sight, it becomes situated in the place of seen objects. Thus the State of Being the Seer is established.

> In this manner, that Jiva-self, like a crow and palm fruit falling together by chance, slowly perceives by itself its own special placement that it has conceived.

> Through the meaning of hearing, it attains the word-form of that placement — even though it is unreal, yet it appears real and existent.

Summary of the Teachings:

The world, though unreal, shines like a dewdrop or reflection in Pure Consciousness. Vasistha explains that this appearance is spontaneous and self-born, arising directly from Brahm’s own Nature without any real transformation. It seems completely new and experienced, even though it has no independent existence. The Jiva (individual soul) emerges in Brahm in the same natural way a thought or image appears in a child’s mind.

The process of manifestation is described as a rapid, spontaneous evolution. Brahm assumes the form of Jiva through subtle limitations, and the Jiva in turn becomes the mind through thinking and sensing. The mind then projects the subtle elements (tanmatras) and begins to experience them as its own reality. This happens instantly, like a breeze arising in Space. The Jiva starts with a basic sense of “I am” and gradually develops the organs of perception — tongue for taste, eyes for light, nose for smell — through its own conceptual power. All this unfolds as if by coincidence, yet it is self-conceived.

The teaching highlights the mysterious power of Consciousness to create the appearance of duality and multiplicity while remaining unchanged. The World of objects and senses appears very Real and stable, yet it is only a reflection or vibration within Brahm. There is no actual difference between Brahm and the Jiva or the World; the seeming difference comes from the mind’s perception. Everything arises, expands, and takes form through the power of imagination and self-identification within Pure Consciousness.

The verses explain how the Jiva slowly builds its sense of individuality and the external World step by step, starting from a subtle thought and developing into full sensory experience. This Creation is compared to natural, effortless processes like a flower blooming or a drop of dew sparkling. Even though the entire structure is unreal from the absolute standpoint, it appears solid and meaningful to the Jiva due to its own self-hypnosis and identification.

Overall, these verses teach the core of non-dual philosophy: the world and the individual soul are apparent projections in the One Brahm. Realizing this illusory nature liberates one from suffering. The seeker is encouraged to wonder at the appearance, inquire into its Source, and ultimately rest in the Pure Consciousness from which everything arises and into which everything dissolves.

Chapter 3.67, Verses 25–36

Yoga Vashishtha 3.67.25–36

(These verses describe the four States of Consciousness and what lies beyond them)

श्रीवसिष्ठ उवाच।

संसृतिर्जाग्रदित्युक्तं स्वप्नं विदुरहंकृतिम्।

चित्तं सुषुप्तभावः स्याच्चिन्मात्रं तुर्यमुच्यते ॥ २५॥

अत्यन्तशुद्धे सन्मात्रे परिणामनिरामयम्।

तुर्यातीतं पदं तत्स्यात्तत्स्थो भूयो न शोचति ॥ २६॥

तस्मिन्सर्वमुदेतीदं तस्मिन्नेव प्रलीयते।

न चेदं न च तत्रेदं दृष्टौ मुक्तावली यथा ॥ २७॥

अरोधकत्वात्खं हेतुर्यथा वृक्षसमुन्नतेः।

अकर्तापि तथा कर्ता चेतनाब्धिर्जगत्स्थितेः ॥ २८॥

संनिधानाद्यथा लौहः प्रतिबिम्बस्य हेतुताम्।

यात्यादर्शस्तथैवायं चिन्मयोऽप्यर्थवेदने ॥ २९॥

बीजमङ्कुरपत्रादियुक्त्या यद्वत्फलं भवेत्।

चिन्मात्रं चित्तजीवादियुक्त्या तद्वन्मनो भवेत् ॥ ३०॥

स्वतोबीजफला विप्रुड् यथा बीजं पुनर्भवेत्।

तथा चिच्चेत्यचित्तादि त्यक्त्वा स्वस्था न तिष्ठति ॥ ३१॥

यद्यप्यबोधे बोधे वा बीजान्तस्तरुबीजयोः।

इयान्भेदोऽस्ति न जगद्ब्रह्मणोरपि चित्तयोः ॥ ३२॥

तथापि व्यज्यते बोधे सत्यात्मकमखण्डितम्।

रूपश्रीरिव दीपेन चिन्मात्रालोकरूपि यत् ॥ ३३॥

यद्यन्निखन्यते भूमेर्यथा तत्तन्नभो भवेत्।

या या विचार्यते विद्या तथा सा सा परं भवेत् ॥ ३४॥

स्फटिकान्तःसन्निवेशः स्थाणुताऽवेदनाद्यथा।

शुद्धेऽनानापि नानेव तथा ब्रह्मोदरे जगत् ॥ ३५॥

ब्रह्म सर्वं जगद्वस्तु पिण्डमेकमखण्डितम्।

फलपत्रलतागुल्मपीठबीजमिव स्थितम् ॥ ३६॥

Sage Vasistha continued: 

3.67.25–27

> The waking State is called worldly Existence (samsriti). The ego-sense is known as the dream state. The mind in a deep sleep-like condition is the Third State. Pure Consciousness alone is called the Fourth State (turiya).

> In the extremely Pure Existence (sat-matra), which is free from all modifications and afflictions, lies the State beyond turiya. One who is established in that State does not grieve again.

> In that State, this entire world arises and also dissolves back into it. Yet, this world is neither truly here nor there, just like a row of pearls seen in a vision or during liberation.

3.67.28–31

> Just as Space is the cause of a tree’s upward growth because it does not obstruct it, similarly, although the Ocean of Consciousness does not act, it becomes the Cause for the existence of the world.

> Just as iron attains the State of being a Cause for a reflection due to its proximity to a mirror, in the same way this Consciousness, even though formless, becomes the perceiver of objects.

> Just as a Seed, when associated with sprout, leaf, etc., becomes a fruit, similarly Pure Consciousness, when associated with mind, jiva, etc., becomes the mind.

> Just as a drop from its own seed-fruit again becomes a Seed, likewise Consciousness, after giving up the perceived object and mind, does not remain established in its own Nature.

3.67.32–36

> Even though in ignorance or Knowledge, there is this much difference between the Seed and the tree-seed, yet there is no real difference between the World and Brahm, or between the mind and Consciousness.

> Nevertheless, in the State of Knowledge, the indivisible True Nature is revealed, like the beauty of a form illuminated by a lamp — that which is of the nature of Pure Consciousness-light.

> Whatever is dug out from the Earth becomes Space (empty), and whatever Knowledge is inquired into thoroughly, that itself becomes the Supreme Truth.

> Just as a crystal placed inside a pillar appears as the pillar itself due to non-perception of its separate existence, similarly, even though there is no multiplicity in the Pure Brahm, the World appears as multiplicity inside it.

> Brahm is everything — the entire World of objects is one undivided whole, existing like a single lump that includes fruit, leaf, creeper, shrub, seat, and seed all together.

Summary of the Teachings:

Samsara is equated with the Waking State, ego with dreaming, and deep sleep with the mind’s absorption. Turiya is Pure Consciousness. Beyond even Turiya is the Supreme State of absolute purity, free from change and suffering (Turyateet). One established there is liberated from grief forever. The world appears and disappears within this reality, but it has no independent existence — it is like an illusory vision.

Consciousness is the non-acting support for the world, like Space allowing a tree to grow. It becomes the experiencer of objects through association, just as iron near a mirror reflects images. Pure Consciousness transforms into mind and Jiva when associated with limiting factors, similar to a seed growing into a plant and fruit. Yet, fundamentally, there is no real difference between Brahm and the World, or Consciousness and mind — the difference is only apparent due to ignorance.

In the light of True Knowledge, the indivisible Nature of Reality shines forth. Thorough inquiry into any Knowledge leads one to the Supreme. The World exists within Brahm like multiplicity appearing inside a crystal that is actually uniform. Everything is one undivided Brahm, containing all forms and objects as a single potential whole, like a Seed containing the entire future plant.

The teaching emphasizes non-duality: the World is a seeming appearance in Pure Consciousness without affecting its True Nature. 

Liberation comes from Realizing this Truth beyond all States of Consciousness. Association with concepts creates the illusion of multiplicity and suffering, while resting in Pure Awareness dissolves it.

Overall, these verses guide the seeker to transcend the ordinary States of Waking, Dream, and Deep Sleep, Realize Turiya, and finally abide in the State beyond, where the illusory world is seen as non-different from Brahm. Self-inquiry and discrimination reveal the Oneness of everything.

Chapter 3.67, Verses 15–24

Yoga Vashishtha 3.67.15–24

(These verses teach that the world we experience is not ultimately Real but a projection of the mind)

श्रीवसिष्ठ उवाच।

अहंममेत्यसद्रूपमेव चेतः प्रपश्यति।

अदृष्टपरमार्थत्वादाशाविवशसंस्थिति ॥ १५॥

मथुराधिपते राज्ञो यथा श्वपचसंभ्रमः।

आसीदेवं हि चित्तस्य स्फुरतीयं जगत्स्थितिः ॥ १६॥

सर्वमेव मनोमात्रभ्रान्त्युल्लासविजृम्भणम्।

इदं जगत्तया राम प्रस्फुरत्यम्बुभङ्गवत् ॥ १७॥

शिवात्प्राक्कारणात्पूर्वं चिच्चेत्यकलनोन्मुखी।

उदेति सौम्याज्जलधेः पयःस्पन्दो मनागिव ॥ १८॥

स्फुरणाज्जीवचक्रत्वमेति चित्तोर्मितां दधत्।

चिद्वारिब्रह्मजलधौ कुरुते सर्गबुद्बुदान् ॥ १९॥

स्वस्थः सौम्य समस्यैतद्यत्सिंहस्य विजृम्भणम्।

ब्रह्मणः संविदाभासस्तत्संचेत्यमिव स्वयम् ॥ २०॥

चित्संवित्त्योच्यते जीवः संकल्पात्स मनो भवेत्।

बुद्धिश्चित्तमहंकारो मायेत्याद्यभिधं ततः ॥ २१॥

तन्मात्रकल्पना पूर्वं तनोतीदं जगन्मनः।

असत्यं सत्यसंकाशं गन्धर्वनगरं यथा ॥ २२॥

यथा शून्ये दृशः स्फारान्मुक्तावल्यादिदर्शनम्।

यथा स्वप्ने भ्रमश्चैव तथा चित्तस्य संसृतिः ॥ २३॥

शुद्ध आत्मा नित्यतृप्त इव शान्तः समस्थितः।

अपश्यन्पश्यतीवेमं चित्ताख्यं स्वप्नविभ्रमम् ॥ २४॥

Sage Vashishta continued:

3.67.15–19

> The mind perceives only the unreal form of "I" and "mine." Because it has not seen the Ultimate Reality, it remains helplessly bound by desires.

> Just as the King of Mathura experiences the delusion of being a dog-eater, in the same way, this appearance of the world arises in the mind.

> O Rama, this entire world is nothing but the expansion and playful manifestation of illusion that exists only in the mind. It appears like ripples on water.

> Before the Primary Cause, from the auspicious Supreme Reality, Consciousness turns toward objects and arises gently, like a small ripple on a calm ocean.

> Through its vibration, Consciousness takes the form of mind-waves and becomes the cycle of individual souls. In the Ocean of Brahm filled with Consciousness-Water, it creates bubbles of Creation.

3.67.20–24

> O gentle one, this is like the yawning or display of a lion. It is the appearance of Consciousness in Brahm, which is self-established, impartial, and seems to cognize itself.

> Consciousness is called the individual soul (Jiva). From intention or volition, it becomes the mind. Then it is named intellect, mind-stuff, ego, Maya, and so on.

> The mind, by imagining the subtle elements, first expands this world. Though unreal, it appears real, like a city of Gandharvas (a celestial mirage).

> Just as in empty Space one sees a string of pearls due to some visual effect, and just as there is delusion in a dream, so is the worldly existence of the mind.

> The Pure Self, eternally satisfied, peaceful, and steady, though not really seeing, appears to see this dream-like delusion called the mind.

Summary of the Teachings:

The mind clings to the false sense of "I" and "mine," driven by unfulfilled desires because it has not Realized the Supreme Truth. This creates a helpless State where illusion dominates perception. The example of the King imagining himself as an outcaste illustrates how a single mind can fabricate an entire false reality.

The Universe appears as playful waves or ripples on the surface of Consciousness, emerging from Pure Awareness like small disturbances in a calm Ocean. 

Consciousness, through its initial vibration, gives rise to individual souls and the multiplicity of Creation, forming bubbles in the vast ocean of Brahm. Everything is a manifestation within the One Reality, not separate from it.

Names like Jiva, mind, intellect, ego, and Maya are just different labels for the same evolving Consciousness influenced by thought and volition. The mind constructs the world by imagining subtle elements, making the unreal seem solid and true, similar to a magical mirage city. This highlights the power of imagination in shaping apparent Existence.

Worldly life and transmigration are compared to optical illusions in empty Space or dreams—vivid but without substance. They exist only as long as the mind engages with them. The Pure Self remains untouched, eternally content and Peaceful, witnessing these appearances without true involvement or change.

Overall, these teachings point toward non-dual Realization: the world is mind-created illusion (Maya), and liberation comes from recognizing the Unchanging Pure Self behind all appearances. By inquiring into the nature of the mind and transcending its projections, one rests in the Blissful Awareness of Brahm.

Chapter 3.67, Verses 1–14

Yoga Vashishtha 3.67.1–14

(These verses explore the relationship between the Supreme Brahm, Consciousness - chit, and the individual soul - Jiva)

श्रीराम उवाच।

मनस्त्वयोग्यो जीवोऽयं को भवेत्परमात्मनः।

कथं वास्मिन्समुत्पन्नः को वायं वद मे पुनः ॥ १॥

श्रीवसिष्ठ उवाच।

समस्तशक्तिखचितं ब्रह्म सर्वेश्वरं सदा।

ययैव शक्त्या स्फुरति प्राप्तां तामेव पश्यति ॥ २॥

स्वयं यां वेत्ति सर्वात्मा चिरं चेतनरूपिणीम्।

सा प्रोक्ता जीवशब्देन सैव संकल्पकारिणी ॥ ३॥

स्वभावात्कारणं द्वित्वं पूर्वसंकल्पचित्स्वयम्।

नानाकारणतां पश्चाद्याति जन्ममृतिस्थितेः ॥ ४॥

श्रीराम उवाच।

एवं स्थिते मुनिश्रेष्ठ दैवं नाम किमुच्यते।

किमुच्यते तथा कर्म कारणं च किमुच्यते ॥ ५॥

श्रीवसिष्ठ उवाच।

स्पन्दास्पन्दस्वभावं हि चिन्मात्रमिह विद्यते।

खे वात इव तत्स्पन्दात्सोल्लासं शान्तमन्यथा ॥ ६॥

चित्त्वं चित्तं भावितं सत्स्पन्द इत्युच्यते बुधैः।

दृश्यत्वभावितं चैतदस्पन्दनमिति स्मृतम् ॥ ७॥

स्पन्दात्स्फुरति चित्सर्गो निःस्पन्दाद्ब्रह्म शाश्वतम्।

जीवकारणकर्माद्या चित्स्पन्दस्याभिधा स्मृता ॥ ८॥

य एवानुभवात्मायं चित्स्पन्दोऽस्ति स एव हि।

जीवकारणकर्माख्यो बीजमेतद्धि संसृतेः ॥ ९॥

कृतद्वित्वचिदाभासवशाद्देहमुपस्थितम्।

संकल्पाद्विविधार्थत्वं चित्स्पन्दो याति सृष्टिषु ॥ १०॥

नानाकारणतां यातश्चित्स्पन्दो मुच्यते चिरात्।

कश्चिज्जन्मसहस्रेण कश्चिदेकेन जन्मना ॥ ११॥

स्वभावात्कारणाद्वित्वं चित्समेत्याधिगच्छति।

स्वर्गापवर्गनरकबन्धकारणतां शनैः ॥ १२॥

हेम्नीव कटकादित्वं काष्ठलोष्टसमस्थितौ।

देहे तिष्ठति नानात्वं जडे भावविकारजम् ॥ १३॥

अजातमप्यसद्रूपं पश्यतीदं मनोभ्रमः।

जातः स्थितोमृतोऽस्मीति भ्रमार्तः पत्तनं यथा ॥ १४॥

Sriram asked: 

3.67.1

> If the mind is unfit or inadequate, then who is this individual soul (Jiva) in relation to the Supreme Self? How did it arise here, and what exactly is it? Please explain to me again.

Sage Vasistha replied:

3.67.2–4

> Brahm, the Lord of all, is always filled with all powers. Through the very power by which it manifests or vibrates, it perceives that same power which it has attained.

> The all-pervading Self itself knows that power, which is eternally of the Nature of Consciousness. That is called by the word 'Jiva' (individual soul), and it is the one that performs conceptualization or volition.

> By its own nature, this Consciousness, through prior conceptualization, itself becomes the cause of duality. Later, it assumes the State of various Causes, leading to the conditions of birth, death, and existence.

Sriram asked: 

3.67.5

> O best of Sages, given this, what is called 'daiva' (fate or destiny)? What is called 'karma' (action), and what is called the Cause?

Sage Vasistha replied: 

3.67.6–9

Here exists only Pure Consciousness (chit), which has the nature of both movement (spanda) and stillness (aspanda). Like wind in the sky, from its movement it becomes vibrant and joyful; otherwise, it remains Peaceful.

> When Consciousness is conceived as mind and as existing pulsation, the wise call it 'spanda' (movement). When it is conceived as perceivable or objective, it is remembered as 'aspandana' (non-movement).

> From movement (spanda), the creation of Consciousness manifests. From non-movement comes the Eternal Brahm. Jiva, Causal factors, karma, and so on are known as names for this pulsation of Consciousness (chitspanda).

> This very chitspanda, which is of the nature of experience, is itself called jiva, cause, and karma. This is indeed the Seed of worldly transmigration (samsara).

3.67.10–14

> Due to the appearance of Consciousness that has created duality, the body comes into be5ing. Through sankalpa (conceptualization), this chitspanda attains various objects or meanings in different creations.

> The chitspanda, having taken on the State of various Causes, is liberated after a long time. Some attain liberation after thousands of births, while others do so in a single birth.

> Consciousness, by its nature, upon meeting a conditioning cause, gradually attains duality and becomes the cause of heaven, liberation, hell, and bondage.

> Just as various forms like bracelets exist in gold, and in the same way in wood or a lump of earth, manifoldness arising from mental states and modifications exists in the inert body.

> Though unborn and without real form, the mind's delusion sees this (world). Afflicted by illusion, it thinks 'I am born, I exist, I die,' like a man falling in a dream city.

Summary of the Teachings:

Brahm is the all-powerful Reality that manifests through its inherent shakti or power. This power, known as Consciousness, is what appears as the Jiva. The Jiva arises from conceptualization or sankalpa within the Pure Consciousness, leading to the experience of duality. The teaching emphasizes that the individual Self is not separate but a manifestation or vibration within the One Brahm.

The dialogue addresses key concepts like fate (daiva), action (karma), and causation. Vasistha explains that Pure Consciousness has two aspects: spanda (vibration or movement) and aspanda (stillness). Movement creates the perceived world and samsara, while Stillness is the eternal Brahm. Chitspanda (pulsation of Consciousness) is the root behind jiva, karma, and causes. It is the seed of worldly existence, turning Pure Awareness into experiences of birth, life, and death through mental projections.

The body and diverse objects appear due to the mind's creation of duality and sankalpa. The same Consciousness assumes many forms and causes across creations. Liberation comes when this chitspanda is freed from its varied Causal States, which may take many births for some and one for others, depending on their Realization. Consciousness gradually takes on roles leading to different realms like heaven, hell, or bondage based on its conditioning.

Multiplicity and change exist only in the inert body or world due to mental modifications, like ornaments in gold. The world has no independent Reality; it is like a delusion where the mind imagines birth, existence, and death, even though the True Self is unborn and unchanging. This illusion causes suffering, similar to dreaming of events in a phantom city.

Overall, the verses teach non-dual Advaita philosophy: the world is a mental projection of Consciousness vibrating within Brahm. Realizing the Stillness beyond movement leads to Freedom from samsara. Self-inquiry into the nature of jiva, mind, and chitspanda dissolves illusions, revealing one's identity with the Supreme.

Chapter 3.66, Verses 12–25

Yoga Vashishtha 3.66.12–25

(These verses describe the State of deep absorption in Pure Consciousness - Chit)

श्रीवसिष्ठ उवाच।

चिद्धनेनैकतामेत्य यदा तिष्ठति निश्चलः।

शाम्यन्व्यवहरन्वापि तदा संशान्त उच्यते ॥ १२॥

तन्वी चेतयते चेत्यं घना चिन्नाङ्ग चेतति।

अल्पक्षीबः क्षोभमेति घनक्षीबो हि शाम्यति ॥ १३॥

चिद्धनैकप्रपातस्य रूढस्य परमे पदे।

नैरात्म्यशून्यवेद्याद्यैः पर्यायैः कथनं भवेत् ॥ १४॥

चिच्चेतनेन चेत्यत्वमेत्येवं पश्यति भ्रमम्।

जातो जीवामि पश्यामि संसरामीत्यसन्मयम् ॥ १५॥

स्वभावाद्व्यतिरिक्तं तु न चित्तस्यास्ति चेतनम्।

स्पन्दादृते यथा वायोरन्तः किं नाम चेत्यते ॥ १६॥

चेत्यत्वं संभवत्येवं किंचिद्यच्चेत्यते चिता।

रज्जुसर्पभ्रमाभासं तमविद्याभ्रमं विदुः ॥ १७॥

संविन्मात्रचिकित्स्येऽस्मिन्व्याधौ संसारनामनि।

चित्तमात्रपरिस्पन्दे संरम्भो न च किंचन ॥ १८॥

यदि सर्वं परित्यज्य तिष्ठस्युत्क्रान्तवासनः।

अमुनैव निमेषेण तन्मुक्तोऽसि न संशयः ॥ १९॥

यथा रज्ज्वां भुजङ्गाभा विनश्यत्येव वीक्षणात्।

संविन्मात्रविवर्तेन नश्यत्येव हि संसृतिः ॥ २०॥

यत्राभिलाषस्तन्नूनं संत्यज्य स्थीयते यदि।

प्राप्त एवाङ्ग तन्मोक्षः किमेतावति दुष्करम् ॥ २१॥

अपि प्राणांस्तृणमिव जयन्तीह महाशयाः।

यत्राभिलाषस्तन्मात्रत्यागे कृपणता कथम् ॥ २२॥

यत्राभिलाषस्तत्त्यक्त्वा चेतसा निरवग्रहम्।

प्राप्तं कर्मेन्द्रियैर्गृह्णस्त्यजन्नष्टं च तिष्ठ भोः ॥ २३॥

यथा करतले बिल्वं यथा वा पर्वतः पुरः।

प्रत्यक्षमेव तस्यालमजत्वं परमात्मनः ॥ २४॥

आत्मैव भाति जगदित्युदितस्तरङ्गैः कल्पान्त एक इव वारिधिरप्रमेयः।

ज्ञातः स एव हि ददाति विमोक्षसिद्धिं त्वज्ञात एव मनसे चिरबन्धनाय ॥ २५॥

Sage Vashishta continued:

3.66.12–15

> When the mind merges into the dense Consciousness and remains Still and unmoving, whether in Silence or in activity, it is called completely Peaceful. 

> The subtle Consciousness perceives the perceived object, while the dense Consciousness does not perceive objects. A slightly intoxicated person gets agitated, but one deeply intoxicated becomes calm. 

> For one who has merged into the dense Consciousness and is established in the Supreme State, descriptions use terms like Void of Self, empty, and beyond Knowledge. 

> Consciousness, through its own Awareness, takes on the nature of perceived objects and sees this illusion. It thinks, “I am born, I live, I see, I wander in samsara” – all this is unreal. 

3.66.16–20

> Apart from its own Nature, there is no other Awareness for the mind. Just as air has no separate movement apart from its vibration, what else can be perceived? 

> In this way, the State of Being perceived arises. Whatever is perceived by Consciousness is like the illusory appearance of a snake in a rope. The Wise call it the illusion of ignorance. 

> In this disease called samsara, which can be cured only by Pure Consciousness, and which is merely the vibration of the mind, there is no need for any great effort. 

> If you renounce everything and remain free from all latent desires, then in this very moment you are liberated without doubt. 

> Just as the appearance of a snake in a rope vanishes the moment it is looked at carefully, in the same way, the world of samsara disappears through the clear understanding of Pure Consciousness. 

3.66.21–25

If you stay established after completely giving up desire for that thing, then liberation is already attained. What is so difficult in this? 

> Great souls here even treat their own lives as worthless like grass. Then why be miserly in renouncing mere desire for something? 

> Renounce desire for that thing and remain with a mind free from all limitations. Accept what comes through the organs of action and reject what goes; simply remain as you are. 

> Just as a bilva fruit is clearly seen in the palm of the hand or a mountain stands right in front, in the same way, the Eternal Nature of the Supreme Self is directly evident. 

> The Self alone shines as the world. It is proclaimed that like the ocean with its waves, it remains one and immeasurable even at the end of cycles. Knowing it grants the attainment of liberation; not Knowing it leads the mind to long bondage. 

Summary of the Teachings:

When the mind dissolves completely into dense Awareness and stays steady, it becomes Peaceful whether resting in silence or engaged in outward activity. The teaching distinguishes between subtle and dense Consciousness: the subtle one engages with objects and gets disturbed, while the dense one remains calm and free from perception of duality. This points to the importance of transcending ordinary mental states to reach True Stillness.

The illusion of individual existence arises when Consciousness mistakenly identifies with perceived objects. The Jiva thinks “I am born, I live, I wander,” but all this is unreal like a snake seen in a rope. There is no Awareness separate from Consciousness itself. Samsara is merely a vibration of the mind caused by ignorance. Recognizing this illusion as the play of ignorance is the first step toward Freedom.

Liberation is presented as simple and immediate. By renouncing all desires and latent tendencies, one can become Free in this very moment. No complex rituals are needed; the disease of samsara is cured by Pure Awareness alone. The verses encourage letting go of attachments completely and resting in the Natural State of the Self. Great souls demonstrate this by valuing even their lives lightly in the pursuit of Truth.

The world appears as a projection of the One Consciousness, like waves on the Ocean. Upon direct Realization, the Eternal, Unchanging Nature of the Supreme Self becomes as obvious as an object held in the hand. Samsara vanishes instantly when seen through clear understanding, just as the illusory snake disappears upon proper inspection. The mind then remains unattached, accepting and releasing experiences naturally without inner disturbance.

Ultimately, Knowing the Self as the sole Reality grants liberation, while ignorance binds the mind for long periods. The teaching emphasizes direct experience and renunciation of desires over external practices. The Universe is the shining of the One indivisible Consciousness. Realizing this Unity ends the cycle of birth and death, leading to permanent Peace and Freedom.