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.

Chapter 3.66, Verses 1–11

Yoga Vashishtha 3.66.1–11

(These verses explain that the One Supreme Reality appears as many through the power of the mind, like one lamp producing many)

श्रीवसिष्ठ उवाच।

एवमेकं परं वस्तु राम नानात्वमेत्यलम्।

नानात्वमिव संजातं दीपाद्दीपशतं यथा ॥ १॥

यथाभूतमसद्रूपमात्मानं यदि पश्यति।

विचार्यतेऽन्तस्तदनुभावहीनं न शोचति ॥ २॥

चित्तमात्रं नरस्तस्मिन्गते शान्तमिदं जगत्।

उपानद्गूढपादस्य ननु चर्मास्तृतैव भूः ॥ ३॥

पत्रमात्रादृते नान्यत्कदल्या विद्यते यथा।

भ्रममात्रादृते नान्यज्जगतो विद्यते तथा ॥ ४॥

जायते बालतामेति यौवनं वार्धकं ततः।

मृतिं स्वर्गं च नरकं भ्रमाच्चेतो हि नृत्यति ॥ ५॥

विचित्रबुद्बुदोल्लासे स्वात्मनो व्यतिरेकिणि।

यथा सुरायाः सामर्थ्यं तथा चित्तस्य संसृतौ ॥ ६॥

यथा द्वित्वं शशाङ्कादौ पश्यत्यक्षिमलाविलम्।

चिच्चेतनकलाक्रान्ता तथैव परमात्मनि ॥ ७॥

यथा मदवशाद्भ्रान्तान्क्षीबः पश्यति पादपान्।

तथा चेतनविक्षुब्धान्संसारांश्चित्प्रपश्यति ॥ ८॥

यथा लीलाभ्रमाद्बालाः कुम्भकृच्चक्रवज्जगत्।

भ्रान्तं पश्यन्ति चित्तात्तु विद्धि दृश्यं तथैव हि ॥ ९॥

यदा चिच्चेतति द्वित्वं तदा द्वैतैक्यविभ्रमः।

यदा न चेतति द्वैतं तदा द्वैतैक्ययोः क्षयः ॥ १०॥

यच्चेत्यते तदितरद्व्यतिरिक्तं चितोऽस्ति न।

किंचिन्नास्तीतिसंशान्त्या चितः शाम्यति चेतनं ॥ ११॥

Sage Vasistha continued: 

3.66.1–4

> In this way, O Rama, the One Supreme Reality becomes multiplicity. It appears as many, just like hundreds of lamps coming from one lamp. 

> If one sees the Self as it truly is, even though it appears in unreal form, and inquires within, then being free from that experience, one does not grieve. 

> The world becomes Peaceful when the mind alone subsides. For one whose feet are covered with shoes, the entire Earth is indeed covered with leather. 

> Just as in a plantain tree there is nothing other than leaves, similarly in the world there is nothing other than mere illusion. 

3.66.5–11

> One is born, becomes a child, attains youth, then old age, death, heaven and hell — the mind dances due to illusion. 

> In the diverse play of bubbles arising from the Self that is free from all differences, the power of the mind in the world is like the power of wine. 

> Just as one with diseased eyes sees duality in the moon and such things, similarly the Supreme Self appears affected by the play of Consciousness and mind. 

> Just as a drunk person sees trees as moving due to intoxication, so does Consciousness see the worlds as agitated due to the disturbance in mind. 

> Just as children see the world spinning like a potter’s wheel due to playful illusion, know that the seen world is exactly like that, arising from the mind. 

> When Consciousness perceives duality, then arises the illusion of duality and unity. When it does not perceive duality, then both duality and unity are destroyed. 

> Whatever is perceived as an object is nothing other than Consciousness. Through the complete Peace of the notion “nothing exists,” the Consciousness of the mind becomes Still. 

Summary of the Teachings:

The world has no independent existence apart from illusion, similar to a plantain tree made only of layers of leaves. When the mind subsides, the world becomes peaceful. Realizing the Self as it is through Inner inquiry frees one from grief. 

The entire life cycle — birth, childhood, youth, old age, death, heaven, and hell — is merely the mind dancing in illusion. The mind creates the appearance of the world like intoxication creates false perceptions, such as seeing moving trees or duality where none exists. The perceived multiplicity and changes are projections of the disturbed mind upon the Unchanging Self. 

True vision reveals there is nothing but Consciousness. 

Objects, duality, and the world are not separate from it. When Consciousness stops perceiving duality, the illusions of both duality and unity end. Complete understanding that “nothing exists” apart from Consciousness brings total Stillness to the mind. 

The teachings use everyday examples like shoes covering the earth, drunk vision, and a child’s spinning world to show how perception creates apparent reality. Liberation comes from seeing through the illusion and resting in the pure, non-dual Self. In essence, these verses guide the seeker to recognize the mind’s role in projecting the world, inquire into the True Nature of the Self, and achieve Peace by transcending mental disturbances and false perceptions.

Chapter 3.65, Verses 1–13

Yoga Vashishtha 3.65.1–13

(These verses teach the non-dual Reality where the mind emerges from the Supreme Brahm as the Primary Cause of all appearance)

श्रीवसिष्ठ उवाच ।

परस्मात्कारणादेव मनः प्रथममुत्थितम्।

मननात्मकमाभोगि तत्स्थमेव स्थितिं गतम् ॥ १॥

भावाभावलसद्दोलं तेनायमवलोक्यते।

सर्गः सदसदाभासः पूर्वगन्ध इवेच्छया ॥ २॥

न कश्चिद्विद्यते भेदो द्वैतैक्यकलनात्मकः।

ब्रह्मजीवमनोमायाकर्तृकर्मजगद्दृशाम् ॥ ३॥

अपारावारविस्तारसंवित्सलिलवल्गनैः।

चिदेकार्णव एवायं स्वयमात्मा विजृम्भते ॥ ४॥

असत्यमस्थैर्यवशात्सत्यं संप्रतिभासतः।

यथा स्वप्नस्तथा चित्तं जगत्सदसदात्मकम् ॥ ५॥

न सन्नासन्न संजातश्चेतसो जगतो भ्रमः।

अथ धीसमवायानामिन्द्रजालमिवोत्थितः ॥ ६॥

दीर्घः स्वप्नः स्थितिं यातः संसाराख्यो मनोबलात्।

असम्यग्दर्शनात्स्थाणाविव पुंस्प्रत्ययो मुधा ॥ ७॥

अनात्मालोकनाच्चित्तं चित्तत्वं नानुशोचति।

वेतालकल्पनाद्बाल इव संकल्पिते भये ॥ ८॥

अनाख्यस्य स्वरूपस्य सर्वाशातिगतात्मनः।

चेत्योन्मुखतया चित्तं चित्ताज्जीवत्वकल्पनम् ॥ ९॥

जीवत्वादप्यहंभावस्त्वहंभावाच्च चित्तता।

चित्तत्वादिन्द्रियादित्वं ततो देहादिविभ्रमाः ॥ १०॥

देहादिमोहतः स्वर्गनरकौ मोक्षबन्धने।

बीजाङ्कुरवदारम्भसंरूढे देहकर्मणोः ॥ ११॥

द्वैतं यथा नास्ति चिदात्मजीवयोस्तथैव भेदोऽस्ति न जीवचित्तयोः।

यथैव भेदोऽस्ति न जीवचित्तयोस्तथैव भेदोऽस्ति न देहकर्मणोः ॥ १२॥

कर्मैव देहो ननु देह एव चित्तं तदेवाहमितीह जीवः।

स जीव एवेश्वरचित्स आत्मा सर्वः शिवस्त्वेकपदोक्तमेतत् ॥ १३॥

Maharishi Vashishta continued:

3.65.1–6

> The mind first arose from the Supreme Cause. It is of the nature of thinking and enjoyment, and it remained established in that very State. 

> By this mind, which swings like a dolly between Existence and non-existence, this Creation is perceived. This world of Creation, appearing as Real and unreal, is like a previous scent arising by desire. 

> There is no difference at all in the dualistic and non-dual calculations among Brahm, the individual soul, mind, Maya, doer, action, and the world of perception. 

> This very Self, the single ocean of Consciousness, expands by itself through the waves of Boundless and Unlimited Awareness. 

> Because of instability, the unreal appears as Real. Just as in a dream, so is the mind and the world, which is of the nature of both Real and unreal. 

> The illusion of the world in the mind is neither fully Real nor unreal. It has arisen like a magic show from the combination of thoughts and intellect. 

3.65.7–13

> The long dream called worldly Existence has become stable due to the power of the mind. Due to incorrect vision, it is like mistakenly seeing a person in a pillar. 

> By not seeing the non-self, the mind does not grieve its own nature of mind, like a child who imagines a ghost and then fears the imagined thing. 

> From the mind turning towards objects, while the True Nature is indescribable and beyond all, arises the notion of individuality or soul from the mind. 

> From individuality comes the sense of 'I', from the sense of 'I' comes mind-ness, from mind-ness come the senses and so on, and from that arise delusions of body and the like. 

> From delusion of body and so on come heaven and hell, bondage and liberation. This is like the seed and sprout firmly rooted in the beginning of body and action. 

> Just as there is no difference between Consciousness and the individual soul, so there is no difference between the soul and the mind. Just as there is no difference between the soul and the mind, so there is no difference between the body and its actions. 

> Action itself is the body, and the body is indeed the mind; that itself is the 'I' here, the individual soul. That soul is itself the Lord, Pure Consciousness, the Self. All is Shiva; this is stated in one word. 

Summary of the Teachings:

The mind, characterized by thinking and seeking enjoyment, projects the entire Universe as a play of ideas swinging between Existence and non-existence. There is ultimately no real distinction between Brahm, the soul, mind, Maya, the doer, actions, or the perceived world. Everything is a seamless expression of One Consciousness, like waves in an Ocean of Awareness.

The world is likened to a long dream or illusion that gains apparent stability through the mind's power and wrong perception. It appears Real due to instability and desire, similar to seeing a person in a post or fearing an imagined ghost. The mind does not truly suffer from its own nature when it fails to recognize the non-self. This illusion arises from the mind's tendency to turn outward toward objects, leading to the false sense of individuality.

A step-by-step progression is described from Pure Consciousness to mind, then to ego ('I'-sense), senses, body, and further delusions like heaven, hell, bondage, and liberation. These are all interconnected without true differences, rooted like Seed and sprout in the cycle of body and karma. The teachings emphasize that duality is unreal; Consciousness and soul, soul and mind, body and actions are not separate. 

The ultimate teaching is the identity of all with Shiva or the Supreme Self. The individual soul is none other than the Lord, Pure Consciousness, and the Self. All phenomena resolve into one non-dual Reality. Realizing this ends the delusion of separation and the cycle of suffering. 

In essence, these verses guide the seeker to inquire into the mind's origin and nature, dissolve false identifications, and rest in the unchanging Awareness that is Brahm, freeing one from the dream-like bondage of samsara through correct vision and non-attachment. 

Chapter 3.64, Verses 23–31

Yoga Vashishtha 3.64.23–31

(These verses explain the origin of the individual soul and the world through the power of thought)

श्रीवसिष्ठ उवाच।

सर्गादावादिजो देहो जीवः संकल्पसंभवः।

क्रमेण पदमासाद्य वैरिञ्चं कुरुते जगत् ॥ २३॥

आत्मभूकलनात्मासौ यत्संकल्पयति क्षणात्।

तत्स्वभाववशादेव जातमेव प्रपश्यति ॥ २४॥

चित्स्वभावात्समायातं ब्रह्मत्वं सर्वकारणम्।

संसृतौ कारणं पश्चात्कर्म निर्माय संस्थितम् ॥ २५॥

चित्तं स्वभावात्स्फुरति चित्तः फेन इवाम्भसः।

कर्मभिर्बध्यते पश्चाड्डिण्डीरमिव रज्जुभिः ॥ २६॥

संकल्पः कलनाबीजं तदात्मैव हि जीवकः।

कर्म पश्चात्तनोत्युच्चैरुत्थायाकर्मतः क्रमात् ॥ २७॥

क्रोडीकृताङ्कुरं पूर्वं जीवो धत्ते स्वजीवितम्।

पश्चान्नानात्वमायाति पत्राङ्कुरफलक्रमैः ॥ २८॥

अन्ये स्व एव ये जीवा एवमेवाकृतिं गताः।

पूर्वोत्पन्ने जगति ते यान्ति भूताश्रयां स्थितिम् ॥ २९॥

स्वकर्मभिस्ततो जन्ममृतिकारणतां गतैः।

प्रयान्त्यूर्ध्वमधस्ताद्वा कर्म चित्स्पन्द उच्यते ॥ ३०॥

चित्स्पन्दन भवति कर्म तदेव दैवं चित्तं तदेव भवतीह शुभाशुभादि।

तस्माज्जगन्ति भुवनानि भवन्ति पूर्वं भूत्वा निजाङ्गकुसुमानि तरोरिवाद्यात् ॥ ३१॥

Maharishi Vasishta said: 

3.64.23–25

> At the very beginning of Creation, the first body of the living Being (Jiva) arises from its own thought or will. Step by step, it reaches the position of Brahma and creates the world. 

> That Self-born Being, through its own nature, thinks of something in a moment and immediately sees it as manifested or born. 

> From the Nature of Pure Consciousness (Chit), it attains the State of Brahma, which is the Cause of everything. Later, in the cycle of worldly existence, it creates karma as a Cause and remains bound by it. 

3.64.26–31

> The mind arises and vibrates from its own nature, like foam from water. Afterwards, it becomes bound by its actions, just as a puppet is tied by strings. 

> Thought or Will is the Seed of all activity. That very Will is the living Being (Jiva). Later, from inaction, it gradually expands into actions and rises high. 

> The Jiva first holds its life like a sprout hidden in a Seed. Afterwards, it develops into many forms through leaves, shoots, flowers, and fruits in sequence. 

> Other living Beings who have taken the same form in this way, in the previously created world, attain a State dependent on physical elements or matter. 

> Then, through their own actions, they become Causes of birth and death. They move upwards or downwards. This movement of Consciousness is called karma. 

> The vibration of Consciousness becomes karma. That itself is destiny. That very mind becomes good and bad here. Therefore, worlds and Universes first come into being as flowers blooming from the body of a tree, right from the beginning. 

Summary of the Teachings:

The Jiva begins as a Pure Conscious Being at Creation, arising from its own sankalpa or mental resolve. By gradually evolving, it assumes the role of Creator like Brahma and manifests the entire Universe. This shows that the world is not separate from Consciousness but is a projection of it. Everything starts as an idea in the mind and becomes Real through sustained thinking.

The process highlights how Pure Consciousness (Chit) naturally takes on the form of Brahma, the Universal Cause. 

Once in the world of samsara, the same Consciousness generates karma, which then binds the Being like strings control a puppet. The mind bubbles up like foam, but actions create bondage. This teaches that Freedom lies in understanding the mind's role, while ignorance leads to entanglement in cause and effect.

Will or sankalpa acts as the root Seed for all life and activity. The Jiva nurtures its existence like a Seed holding a sprout, then unfolds into diverse experiences, forms, and multiplicities, similar to a plant growing leaves, flowers, and fruits. Other souls follow the same pattern in the already manifested world, taking on physical bodies and elemental existence. This illustrates the cyclic and creative power of mind in shaping individual lives.

Karma arises from the natural movement or vibration of Consciousness. It determines future births, leading souls upward or downward according to their deeds. What we call destiny is actually this inner movement of the mind. Good and bad experiences come from the quality of thoughts and actions. The verses emphasize personal responsibility, as our Inner State creates our outer journey through births and deaths.

Ultimately, all worlds and realms emerge like flowers from the cosmic tree of Consciousness right from the start. The Universe is the playful expression or blooming of the One Chit or Pure Awareness. Realizing this unity helps dissolve the illusion of separation and bondage, pointing towards liberation by transcending limited mental creations and resting in the original Conscious Nature.

Chapter 3.64, Verses 11–22

Yoga Vashishtha 3.64.11–22

(These verses explain the gradual formation of the individual - the Jiva - starting from Pure Consciousness)

श्रीवसिष्ठ उवाच।

चिद्रूपस्यात्मतत्त्वस्य स्वाभाववशतः स्वयम्।

मनाक्संवेदनमिव यत्तज्जीव इति स्मृतम् ॥ ११॥

तदेव घनसंवित्त्या यात्यहंतामनुक्रमात्।

वह्न्यणुः स्वेन्धनाधिक्यात्स्वां प्रकाशकतामिव ॥ १२॥

यथा स्वतारकामार्गे व्योम्नः स्फुरति नीलिमा।

शून्यस्याप्यस्य जीवस्य तथाहंभावभावना ॥ १३॥

जीवोऽहंकृतिमादत्ते संकल्पकलयेद्धया।

स्वयैतया घनतया नीलिमानमिवाम्बरम् ॥ १४॥

अहंभावो हि दिक्कालव्यवच्छेदी कृताकृतिः।

स्वयं संकल्पवशतो वातस्पन्द इव स्फुरन् ॥ १५॥

संकल्पोन्मुखता यातस्त्वहंकाराभिधः स्थितः।

चित्तं जीवो मनो माया प्रकृतिश्चेति नामभिः ॥ १६॥

तत्संकल्पात्मकं चेतो भूततन्मात्रकल्पनम्।

कुर्वंस्ततो व्रजत्येव संकल्पाद्याति पञ्चताम् ॥ १७॥

तन्मात्रपञ्चकाकारं चित्तं तेजःकणो भवेत्।

अजातजगति व्योम्नि तारका पेलवा यथा ॥ १८॥

तेजःकणत्वमादत्ते चित्तं तन्मात्रकल्पनात्।

शनैः स्वस्मात्परिस्पन्दाद्बीजमङ्कुरतामिव ॥ १९॥

असौ तेजःकणोऽण्डाख्यः कल्पनात्कश्चिदण्डताम्।

प्रयात्यन्तःस्फुरद्ब्रह्मा जलमापिण्डतामिव ॥ २०॥

कश्चिद्द्रागिति देहादिकलनाद्याति देहताम्।

भ्रान्तित्वं तदतद्रूपं गन्धर्वैश्च वसत्पुरम् ॥ २१॥

कश्चित्स्थावरतामेति कश्चिज्जंगमतामपि।

कश्चिद्याति खचार्यादिरूपं संकल्पतः स्वतः ॥ २२॥

Maharishi Vashishtha further said:

3.64.11–14

> The slight sense of Awareness that naturally arises in the Consciousness-form of the Self is known as the Jiva.

> That very jiva, through growing dense Awareness, gradually attains the sense of “I” (ego), just as a tiny spark of fire becomes its full illuminating power with more fuel.

> Just as blueness appears in the sky along the path of stars, in the same way the feeling of “I-ness” arises in this empty jiva.

> The Jiva takes up ego through the power of imagination and resolve. With its own growing density it creates “I-ness”, like the sky appearing blue.

3.64.15–18

> The sense of “I” creates divisions of direction and Time and gives form to the Formless. It vibrates by its own imagination like the movement of wind.

> When it faces towards imagination, it stands as the one called ego, and is known by names such as chitta, jiva, mind, maya, and prakriti.

> That Imaginative Consciousness creates the subtle Essences of the elements. From there, through imagination, it proceeds and reaches the State of the Five Gross Elements.

> The mind in the form of the Five Subtle Essences becomes a particle of light in the unborn World-Space, like a faint star.

3.64.19–22

> Through imagination of the Subtle Essences, the mind takes the form of a Light-Particle. Gradually, from its own vibration, it grows like a Seed turning into a sprout.

> That Light-Particle, called the Cosmic Egg through imagination, attains the State of an egg, with Brahma shining inside it, like water becoming a solid mass.

> Some quickly reach the State of body through the process of forming body and so on. This is delusion — appearing as something it is not — like a city of gandharvas (magical illusion).

> Some attain the stationary form, some the moving form, and some attain forms like sky-travellers and others, all through their own imagination.

Summary of the Teachings:

The Jiva begins as a subtle, natural Awareness in the Self. Through increasing density of this Awareness, it develops the strong sense of “I” or ego. This process is compared to a spark growing into a bright flame, showing how a small vibration becomes a powerful limited identity.

The ego creates the experience of Space, Time, and Form in what is actually Formless. It does so through imagination and resolve. The same Consciousness then takes on many names such as mind, intellect, maya, and prakriti when it turns towards Creation. This shows that all these are not separate realities but different aspects of the one vibrating Consciousness.

From the ego, the mind starts imagining subtle elements (tanmatras), which then condense into the five gross elements. The mind itself appears as a tiny spark of light or seed in the vast space of Unborn Consciousness. Gradually this Seed grows through its own movement, forming more complex structures like the Cosmic Egg containing Brahma.

The verses emphasize that all forms — bodies, moving beings, stationary objects, and even celestial forms — arise purely through imagination. What we see as the solid world is actually a play of delusion, like a magical city in the sky that looks Real but has no true substance. Everything is a Self-projection of the same Consciousness.

The teaching leads the seeker to understand that the limited Jiva, ego, mind, and the entire Universe are not Ultimate Realities but successive appearances caused by the natural creative power of Brahm. Recognizing this imaginary nature helps one return to the original Peaceful Consciousness and attain liberation.

Chapter 3.64, Verses 1–10

Yoga Vashishtha 3.64.1–10

(The verses describe the Supreme Reality as the all-pervading, Eternal Brahm or Paramatma, which is Pure Consciousness and inherent Bliss without any beginning or end)

श्रीवसिष्ठ उवाच ।

योऽयं सर्वगतो देवः परमात्मा महेश्वरः।

स्वच्छः स्वानुभवानन्दस्वरूपोऽन्तादिवर्जितः ॥ १॥

एतस्मात्परमानन्दाच्छुद्धचिन्मात्ररूपिण:।

जीवः संजायते पूर्वं स चित्तं चित्ततो जगत् ॥ २॥

श्रीराम उवाच ।

स्वानुभूतिप्रमाणेऽस्मिन्ब्रह्मणि ब्रह्मबृंहिते।

कथं सत्तामवाप्नोति जीवको द्वैतवर्जिते ॥ ३॥

श्रीवसिष्ठ उवाच ।

असदाभासमच्छात्म ब्रह्मास्तीह प्रबृंहितम्।

बृहच्चिद्भैरववपुरानन्दाभिधमव्ययम् ॥ ४॥

तस्य यत्सममापूर्णं शुद्धं सत्वमचिह्नितम्।

तद्विदामप्यनिर्देश्यं तच्छान्तं परमं पदम् ॥ ५॥

तस्यैवोद्यदिवाशान्ति यत्सत्त्वं संविदात्मकम्।

स्वभावात्स्पन्दनं तत्तु जीवशब्देन कथ्यते ॥ ६॥

तत्रेमाः परमादर्शे चिद्व्योम्न्यनुभवात्मिकाः।

असंख्याः प्रतिबिम्बन्ति जगज्जालपरम्पराः ॥ ७॥

ब्रह्मणः स्फुरणं किंचिद्यदवाताम्बुधेरिव।

दीपस्येवाप्यवातस्य तं जीवं विद्धि राघव ॥ ८॥

शान्तत्वापगमेऽच्छस्य मनाक्संवेदनात्मकम्।

स्वाभाविकं यत्स्फुरणं चिद्व्योम्नः सोऽङ्ग जीवकः ॥ ९॥

यथा वातस्य चलनं कृशानोरुष्णता यथा।

शीतता वा तुषारस्य तथा जीवत्वमात्मनः ॥ १०॥

Sage Vashishta continued:

3.64.1–2

> This all-pervading God, the Supreme Self and Great Lord, is Pure, of the Nature of Bliss experienced within Himself, and free from beginning or end.

> From this Supreme Bliss, which is Pure Consciousness alone, the individual soul (jiva) is born first. From the mind comes the world.

Sriram asked: 

3.64.3

> In this Self-evident Brahm, which is expanded as Brahm itself and free from duality, how does the jiva attain existence?

Sage Vasishta replied:

3.64.4–6

> Brahm exists here as the appearance of the unreal, yet it is the Pure Self. It is expanded, vast like the form of Bhairava of Consciousness, Blissful, and Imperishable.

> That which is equal, full, Pure, and without marks in it is Known even to the Wise as Indescribable. That is the Peaceful Supreme State.

> The Pure Existence of That itself, which is of the Nature of Consciousness and appears like rising Peace, is called "jiva" due to its natural vibration or movement.

3.64.7–10

> In the Supreme mirror of Consciousness-Space, countless experience-based series of world-nets are reflected.

> O Rama, know the jiva as a slight vibration of Brahm, like a ripple in a calm ocean or the light of a lamp in still air.

> When the Pure Tranquil State slightly moves into the nature of perception, that natural slight vibration of Consciousness-Space is called the jiva, dear one.

> Just as wind has movement, fire has heat, and snow has coldness, so too the soul has jiva-hood as its inherent quality.

Summary of the Teachings:

The verses describe the 

Supreme Reality as the all-pervading, Eternal Brahm or Paramatma, which is Pure Consciousness and inherent Bliss without any beginning or end. This Brahm is the sole Ultimate Existence, and from it emerges the individual soul or jiva as a subtle manifestation. The teaching emphasizes that the world arises from the mind of this jiva, showing the interconnected layers from Pure Consciousness to the perceived Universe.

Rama's question highlights the philosophical puzzle of how duality or an individual Self can appear in the non-dual Brahm. 

Vasishta explains that Brahm, though Absolute and Peaceful, has an inherent potential for apparent movement or vibration. This does not change Brahm's Pure Nature but allows for the appearance of Creation, like reflections in a mirror. The jiva is not a separate entity but a name given to the natural, minimal stirring within Consciousness.

The jiva is compared to gentle ripples on a still ocean or the faint glow of a steady flame, illustrating that it is a small, natural expression of the vast Brahma rather than something alien to it. Countless worlds and experiences arise as reflections in the Infinite Space of Consciousness, without affecting the original Reality. This teaches the illusory yet experiential nature of the manifested Universe.

The core idea is that jiva-hood is an inherent quality of the Self, similar to how movement is natural to wind or heat to fire. It is not a flaw but a spontaneous aspect that leads to the play of Creation. Realizing this helps one see beyond the limited jiva to the underlying Peaceful Supreme State, which is indescribable and free from all marks.

Overall, these verses guide the seeker to understand the non-dual foundation of Existence while explaining the apparent rise of individuality and the world. Liberation comes from recognizing that the jiva and the world are vibrations within Brahm, not separate from it, encouraging direct experience of the Inner Bliss and Peace.