Chapter 3.113, Verses 60–67

Yoga Vashishtha 3.113.60–67

(Sriram's expression of amazement)

श्रीराम उवाच।

सुदीनाचारधर्मिण्या नित्यं प्राकृतकान्तया।

अनारतास्तंगतया चित्रमन्धीकृतं जगत् ॥ ६०॥

अनन्तदुःखाकुलया सदैव मृतयानया।

संबोधहीनया यत्र चित्रमन्धीकृतं जगत् ॥ ६१॥

कामकोपघनाङ्गिन्या तमःप्रसरवक्रया।

अचिरेणाशरीरिण्या चित्रमन्धीकृतं जगत् ॥ ६२॥

स्वात्मान्धरूपास्पदया जडया जाड्यजीर्णया।

दुःखदीर्घप्रलापिन्या चित्रमन्धीकृतं जगत् ॥ ६३॥

पुरुषासङ्गसङ्गिन्या रागिण्या क्रिययानया।

विद्रवन्त्या विवक्षासु चित्रमन्धीकृतः पुमान् ॥ ६४॥

पुरुषस्य न या शक्ता सोढुमीक्षितुमप्यलम्।

तया स्त्रियावरणया चित्रमन्धीकृतः पुमान् ॥ ६५॥

न यस्याश्चेतनैवास्ति याप्यनष्टैव नश्यति।

तया स्त्रिया परुषया चित्रमन्धीकृतः पुमान् ॥ ६६॥

अनन्तदुष्प्रसरविलासकारिणी क्षयोदयोन्मुखसुखदुःखभागिनी।

इयं प्रभो विगलति केन वाऽसमा मनोगुहानिलयनिबद्धवासना ॥ ६७॥

Sriram continued:

3.113.60–63

> It is a wonder that the World has been blinded by this tendency which follows extremely low behaviour, remains always ordinary yet attractive, and keeps disappearing without stop.

> It is a wonder that the World has been blinded by this which is filled with endless sorrow, always moves along with death, and has no understanding at all.

> It is a wonder that the world has been blinded by this which has thick limbs of desire and anger, is twisted by the spread of darkness, and becomes without a body in a short time.

> It is a wonder that the World has been blinded by this which lives in the dark form of the self, is dull, worn out by dullness, and keeps making long complaints of suffering.

3.113.64–67

> The man has been wonderfully blinded by this woman-like force that clings to the company of people, is full of passion, moves through actions, and runs away when one tries to speak of it.

> The man has been wonderfully blinded by this covering woman who cannot even bear to be looked at by a man.

> The man has been wonderfully blinded by this harsh woman who has no awareness at all and who, though not truly destroyed, still keeps perishing.

> O Lord, this latent tendency that stays bound inside the cave of the mind, that creates endless difficult displays, and that shares in pleasure and pain while facing rise and fall — by what means does this unequal one finally dissolve?

Detailed Summary of the Teachings:

These verses continue Sriram's expression of amazement at how an empty mental tendency can completely darken the perception of the World. He describes it as something that behaves in a low and ordinary way, yet remains strangely attractive while constantly vanishing. It is filled with endless suffering, always accompanied by death, and completely lacking in true understanding.

The tendency is further shown as thick with desire and anger, twisted by darkness, and quick to lose any solid form. It dwells in the darkened sense of self, remains dull and exhausted by its own dullness, and continually complains of long-lasting pain. In this way it keeps the whole world under its blinding influence.

Rama then speaks of the same force in the image of a woman. This woman-like tendency attaches itself to human company, is driven by passion, works through actions, and flees the moment one tries to examine or speak about it. It acts as a covering that the man cannot even endure to look at directly.

Although this force has no real Consciousness and is never truly solid, it continues to perish and renew itself, keeping the individual trapped. It creates endless complicated displays and makes a person share in both pleasure and pain that continually rise and fall.

The final verse asks the essential question: how can this deeply rooted mental tendency, bound inside the cave of the mind, finally be dissolved? The teaching points toward the need for clear understanding and steady awareness that alone can loosen its grip and free the mind from its long-standing delusion.

Chapter 3.113, Verses 51–59

Yoga Vashishtha 3.113.51–59

(Unreal mental tendency completely distorts ordinary perception)

श्रीवसिष्ठ उवाच।

संध्यादिषु च कालेषु लोष्टपाषाणभित्तयः।

अस्याः प्रसादात्दृश्यन्ते सर्पाजगरदृष्टिभिः ॥ ५१॥

एकोऽपि द्वितयोदेति यथा द्विशशिदर्शने।

दूरमभ्याशतां याति स्वप्ने स्वमरणं यथा ॥ ५२॥

आदीर्घं क्षणतामेति कालस्येष्टा यथा निशा।

क्षणो वर्षमिवाभाति कान्ताविरहिणामिव ॥ ५३॥

न तदस्तीह यन्नाम न करोतीयमुद्धता।

अस्यास्त्वकिंचनायास्तु शक्ततां पश्य राघव ॥ ५४॥

संरोधयेत्प्रयत्नेन संविदेवाशु संविदम्।

सरित्स्रोतोनिरोधेन शुष्यत्येषा मनोनदी ॥ ५५॥

श्रीराम उवाच।

अविद्यमानयैवेदं पेलवांग्या सुतुच्छया।

मिथ्याभावनया नाम चित्रमन्धीकृतं जगत् ॥ ५६॥

अरूपया निराकृत्या चारुचेतनहीनया।

असत्येवाप्यनश्यन्त्या चित्रमन्धीकृतं जगत् ॥ ५७॥

आलोकेन विनश्यन्त्या स्फुरन्त्या तमसोन्तरे।

कौशिकेक्षणधर्मिण्या चित्रमन्धीकृतं जगत् ॥ ५८॥

कुकर्मैकान्तकारिण्या न सहन्त्या विलोकनम्।

देहमप्यविजानन्त्या चित्रमन्धीकृतं जगत् ॥ ५९॥

Sage Vashishta said:

3.113.51–55

> At times such as evening, clods of earth, stones and walls appear as snakes and pythons because of the power of this tendency.

> Even a single thing appears as two, just as one sees two moons. What is far away becomes near, just as a person sees his own death in a dream.

> What is long turns into a mere moment, like the longed-for night. A single moment stretches into a year for those separated from their beloved.

> There is nothing in this world that this arrogant tendency does not accomplish. Look, O Raghava, at the power of this one that is actually nothing at all.

> With effort one should restrain awareness by means of awareness itself. When the flow of the mind-river is blocked, this river of the mind dries up completely.

Sriram said: 

3.113.56–59

> It is a wonder that this whole World has been blinded by a non-existent, delicate, extremely insignificant and completely false imagination.

> It is a wonder that the World has been blinded by something formless, without shape, appearing charming yet without Consciousness, false and yet never destroyed.

> It is a wonder that the World has been blinded by something that vanishes in light, shines only in darkness, and behaves like the eyes of an owl.

> It is a wonder that the World has been blinded by something that always performs only harmful actions, cannot bear to be examined, and does not even recognise the body.

Detailed Summary of the Teachings:

These verses show how the unreal mental tendency completely distorts ordinary perception. Simple objects such as clods, stones and walls can suddenly appear as dangerous snakes simply because of its influence. Distance, time and number lose their natural meaning: one object looks like two, far things seem near, long periods shrink to moments, and brief moments stretch into years according to the state of the mind.

Although this tendency is truly nothing, it displays astonishing power. It can create every kind of experience and make the entire world seem solid and real. The only practical remedy given is to use Pure Awareness itself to restrain the restless flow of the mind. When that flow is stopped, the mental river dries up and the false appearances cease.

Prince Rama expresses deep amazement at how such an empty and weak imagination can darken the whole World. He describes it as formless, without real substance, charming on the surface yet lifeless, false yet strangely persistent. It thrives only in darkness and disappears the moment true light of understanding appears.

The tendency is further characterised as something that always produces harmful results, cannot stand careful examination, and remains unaware even of the body it seems to inhabit. Its power lies entirely in the mind’s failure to look at it clearly.

Taken together, the teaching is that the World of suffering and confusion is created solely by this empty mental force. By recognising its unreality and restraining the mind with steady Awareness, one can free oneself from its blinding influence and rest in clear Knowledge.

Chapter 3.113, Verses 39–50

Yoga Vashishtha 3.113.39–50

(Imagination or tendency are something that has no solid substance of their own)

श्रीवसिष्ठ उवाच।

तरङ्गोत्पलमालेव कल्पनामात्रवर्णिता।

मृणालीव बहुच्छिद्रा पङ्कप्रौढा जलात्मिका ॥ ३९॥

जनेन दृश्यते वृद्धितत्परा नच वर्धते।

विषास्वाद इवापातमधुराऽन्ते सुदारुणा ॥ ४०॥

नष्टा दीपशिखेवैषा न जाने क्वेव गच्छति।

मिहिकेवाग्रदृष्टापि गृह्यमाणा न किंचन ॥ ४१॥

पांसुमुष्टिरिवाकीर्य प्रेक्षिता पारमाणवी।

आकाशनीलिमेवैषा निर्निमित्तैव दृश्यते ॥ ४२॥

द्विचन्द्रमोहवज्जाता स्वप्नवद्विहितभ्रमा।

यथा नौयायिनः स्थाणुस्पन्दस्तद्वदिहोत्थिता ॥ ४३॥

अनयोपहते चित्ते दीर्घकालमिवाकुलैः।

जनैराकल्प्यते दीर्घसंसारस्वप्नविभ्रमः ॥ ४४॥

अनयोपहते स्वस्मिंश्चित्राश्चेतसि विभ्रमाः।

उत्पद्यन्ते विनश्यन्ति तरङ्गास्तोयधेरिव ॥ ४५॥

मनोज्ञमपि सत्यं च दृश्यते सदसत्तया।

अमनोज्ञमसत्यं च दृश्यते सत्तयाप्यसत् ॥ ४६॥

पदार्थरथमारूढा भावनैषा बलान्विता।

आक्रामति मनः क्षिप्रं विहगं वागुरा यथा ॥ ४७॥

करुणास्यन्दमानाक्षी स्रवन्क्षीरलवस्तनी।

भवत्युल्लसितानन्दं जननी गृहिणी यथा ॥ ४८॥

विषीकरोति निःस्यन्दसंतर्पितजगत्त्रयम्।

सुधार्द्रार्द्रमपि क्षिप्रं प्रवृद्धं बिम्बमैन्दवम् ॥ ४९॥

उन्मत्तरववेतालनर्तनारम्भसंभ्रमम्।

स्थाणवः संप्रयच्छन्ति मूका अप्येतयान्धया ॥ ५०॥

Sage Vashishta continued:

3.113.39–44

> It is described only by imagination, like a garland made of waves and lotuses. It is like a lotus stalk full of many holes, grown thick in the mud, and made entirely of water.

> People see it as eager to grow, yet it never really grows. It is like the taste of poison that feels sweet at first but becomes terribly painful at the end.

> This tendency vanishes like the flame of a lamp; no one knows where it goes. Like mist seen right in front of the eyes, when one tries to grasp it there is nothing at all.

> Like a handful of dust that is scattered and, when examined closely, is only tiny particles, this appears like the blueness of the sky, seen without any real cause.

> It arises like the false idea of seeing two moons and creates confusion just like a dream. Just as a fixed post seems to move to a person travelling in a boat, so this tendency arises here.

> When the mind is disturbed by this, people who remain troubled for a long time imagine the long-lasting delusion of the dream of worldly life.

3.113.45–50

> When one’s own mind is affected by this, many strange delusions arise and disappear in the mind just as waves rise and fall in the Ocean.

> Even what is pleasant and real is seen as both existing and non-existing. What is unpleasant and unreal is also seen as existing and yet non-existing.

> Riding on the chariot of objects, this strong imagination quickly seizes the mind, just as a net traps a bird.

> With eyes flowing with compassion and breasts dripping drops of milk, it becomes like a joyful mother and housewife.

> It quickly turns into poison even the large, nectar-wet disc of the moon that has nourished the three worlds with its cool flow.

> Because of this blind tendency, even silent and unmoving posts seem to begin the wild dance of a mad ghost with loud cries.

Detailed Summary of the Teachings:

These verses describe the nature of mental imagination or latent tendency as something that has no solid substance of its own. It is compared to fragile and temporary things such as a garland of waves, a hollow lotus stalk growing in mud, a lamp flame that disappears without a trace, mist that cannot be caught, and the mere colour of the sky that has no real cause. All these comparisons show that what appears vivid and growing is actually empty and cannot be held.

The same tendency is shown to be deceptive and harmful. At first it may seem pleasant or attractive, like the sweet taste of poison, but later it brings great suffering. It confuses the mind in the same way that a person in a moving boat thinks a fixed post is moving, or that one sees two moons instead of one. Once the mind is caught by it, people begin to believe in a long and solid dream of worldly life that is only an illusion.

Inside the affected mind, countless changing delusions keep rising and falling like Ocean waves. Even real and pleasant things start looking mixed with unreality, while unreal and unpleasant things appear as if they exist. The imagination gains power by attaching itself to objects and quickly traps the mind just as a net traps a bird.

Sometimes this tendency takes on a soft and caring form, appearing like a loving mother who gives milk and shows compassion. At other times it turns even the most nourishing and beautiful things, such as the moon that cools and sustains the worlds, into sources of poison and pain. It can make even still and silent objects seem full of wild movement and noise.

The overall teaching is that this mental tendency is the root of all confusion and suffering. By recognising its empty, changing, and deceptive nature, one can stop identifying with it and free the mind from the long dream of Worldly existence.

Chapter 3.113, Verses 31–38

Yoga Vashishtha 3.113.31–38

(Mind's imagination which creates the sense of agency and the appearance of the World is itself unreal)

श्रीवसिष्ठ उवाच।

अस्याः स्वसत्तामात्रेण कर्तृतैतासु वृत्तिषु।

दीपस्यालोककार्याणां यथा तद्वन्न वस्तुतः ॥ ३१॥

सनितम्बस्तनी चित्रे न स्त्री स्त्रीधर्मिणी यथा।

तथैवाकारचिन्तेयं कर्तुं योग्या न किंचन ॥ ३२॥

मनोराज्यमिवाकारभासुरा सत्यवर्जिता।

सहस्रशतशाखापि न किंचित्परमार्थतः ॥ ३३॥

अरण्ये मृगतृष्णेव मिथ्यैवाडम्बरान्विता।

विडम्बयति तान्मुग्धमृगानेव न मानुषान् ॥ ३४॥

फेनमालेव संजातध्वस्ता विच्छेदवर्जिता।

जडेव चञ्चलाकारा गृह्यमाणा न किंचन ॥ ३५॥

अटत्युड्डामराकारा रजःप्रसरधूसरा।

बलात्कल्पान्तवात्येव स्वाक्रान्तभुवनान्तरा ॥ ३६॥

धूमालीवाङ्गसंलग्ना दाहखेदप्रदायिनी।

गर्भीकृतरसाक्रम्य जगन्ति परिवर्तते ॥ ३७॥

धारा जलधरस्येव सुदीर्घा जलनिर्मिता।

असारसंसारदृढा रज्जुस्तृणगणैरिव ॥ ३८॥

Sage Vashishta continued:

3.113.31–38

> By its mere existence this mental tendency seems to act as the doer of all these mental activities, just as a lamp seems to do the work done by its light; yet in reality it is not the doer at all.

> Just as a painted picture of a woman with full hips and breasts is not a real woman and cannot perform a woman’s functions, so this mental imagining, even when it takes on a form, is incapable of doing anything real.

> Appearing bright with form like a daydream, completely empty of truth, even though it spreads into hundreds and thousands of branches, it is nothing at all from the highest point of view.

> Like a mirage in the forest that is false yet full of show, it deceives only the foolish deer and not wise human beings.

> Like a line of foam that continually forms and dissolves without break, dull yet restless in appearance, when one tries to grasp it there is nothing there at all.

> It wanders about in a wild and violent form, grey with spreading dust, like the fierce storm-wind at the end of a cosmic age that by its own force overruns all the worlds.

> Clinging to the body like a trail of smoke, it causes the pain of burning; absorbing the very essence of things into itself, it keeps circulating through the worlds.

> Like a long stream of water falling from a rain-cloud and made only of water, it still makes the empty cycle of birth and death appear firm and strong, just as a rope is made strong out of mere bundles of grass.

Detailed Summary of the Teachings:

These verses teach that the mental tendency or imagination which creates the sense of agency and the appearance of the world is itself unreal. It seems to be the doer of every action simply because it exists in the mind, yet it has no real power of its own, just as a lamp is not truly the doer of the tasks performed in its light.  

The same tendency is compared to a painted woman who looks complete but can never act as a living person. Even when the mind projects countless forms and branches of experience, all of it remains empty of true substance and is no more real than a daydream.  

It is further shown to be like a forest mirage that fools only the ignorant. Wise persons recognise it as false and are not trapped by it. When examined closely it proves to be as insubstantial as foam that forms and vanishes without ever becoming solid.  

Though it appears fierce and all-conquering, like a cosmic storm that covers the worlds with dust, its power is only apparent. It sticks to the body like smoke, produces suffering, and keeps the cycle of worldly experience turning, yet it has no independent existence.  

Finally, the verses declare that this empty imagination nevertheless binds people firmly to the cycle of birth and death, just as a rope made of grass can still hold tightly. The teaching therefore urges the seeker to see through the unreality of mental constructions, abandon identification with them, and rest in the Pure Awareness that alone is Real.

Chapter 3.113, Verses 21–30

Yoga Vashishtha 3.133.21–30

(Craving or desire and the power of mental illusion)

श्रीवसिष्ठ उवाच।

वक्रा विषमयी तन्वी मृद्वी संकटकर्कशा।

ललनाचञ्चला लुब्धा तृष्णा कृष्णेव भोगिनी ॥ २१॥

स्वयं दीपशिखेवाशु क्षीयते स्नेहसंक्षये।

सिन्दूरधूलिलेखेव विना रागं विराजते ॥ २२॥

क्षणप्रकाशतरला कृतसंस्था जडाशया।

मुग्धानां त्रासजननी वक्रा विद्युदिवोदिता ॥ २३॥

यत्नाद्गृहीत्वा दहति भूत्वा भूत्वा प्रलीयते।

लभ्यतेऽपि हि नान्विष्टा विद्युद्वदतिभङ्गुरा ॥ २४॥

अप्रार्थितैवोपनता रमणीयाप्यनर्थदा।

अकालपुष्पमालेव श्रेयसेनाभिनन्दिता ॥ २५॥

अत्यन्तविस्मृतैवातिसुखाय भ्रमदायिनी।

दुःस्वप्नकलनेवेयमनर्थायैव तर्किता ॥ २६॥

प्रतिभासवशादेषा त्रिजगन्ति महान्ति च।

मुहूर्तमात्रेणोत्पाद्य धत्ते ग्रासीकरोति च ॥ २७॥

मुहूर्तो वत्सरश्रेणी लवणस्यानया कृता।

रात्रिर्द्वादशवर्षाणि हरिश्चन्द्रस्य निर्मिता ॥ २८॥

वियोगिनामथान्येषां कान्ताविभवशालिनाम्।

रात्रिर्वत्सरवद्दीर्घा भवेत्तस्याः प्रसादतः ॥ २९॥

सुखितस्याल्पतामेति दुःखितस्यैति दीर्घताम्।

कालो यस्याः प्रसादेन विपर्यासैकशीलिनाम् ॥ ३०॥

Sage Vashishta continued:

3.113.21–25

> Craving is crooked, full of poison, thin and soft, yet becomes harsh in times of difficulty; restless and greedy like a fickle woman, it is like a dark, thirsty serpent.  

> Like the flame of a lamp, it quickly dies out when the oil runs dry; like a streak of vermilion powder, it appears bright even without any real colour or passion.  

> Flickering brightly for only a moment, looking fixed in form yet dull by nature, it frightens the simple-minded and rises crooked like a flash of lightning.  

> Even when grasped with effort it burns; it appears and vanishes again and again; though not sought after it is still obtained, extremely fragile and fleeting like lightning.  

> It arrives unasked; though charming it brings only harm; like a garland of flowers that bloom out of season, those who seek the highest good do not welcome it.  

3.113.26–30

> Even when completely forgotten it still produces great pleasure through delusion; like the imagining of a bad dream, it is understood to lead only to misfortune.  

> By the force of mere appearance, in a single moment it creates the vast three worlds, sustains them, and then swallows them up again.  

> By this power a mere moment was stretched into a long series of years for King Lavana, and a single night was turned into twelve years for King Harishchandra.  

> Through its favour, for those separated from their beloved and for others who enjoy prosperity with their beloved, a night can stretch out as long as a whole year.  

> Through its favour time becomes short for the happy and long for the sorrowful, for those whose nature is to turn things upside down.  

Detailed summary of the teachings: 

These verses continue the description of craving or desire (trishna) and the power of mental illusion. They show how desire is deceptive in every way: it looks gentle and attractive yet is poisonous and harsh, restless and greedy, and always ready to cause harm. Like a lamp flame that dies when the oil is gone or a streak of coloured powder that has no real substance, desire has no lasting power of its own and fades the moment its supporting conditions disappear.  

The verses use sharp images of lightning, untimely flowers and bad dreams to underline that desire is momentary, frightening to the naïve, and ultimately useless for anyone who seeks true welfare. It comes without being invited, burns those who try to hold it, and leads only to pain, even when it seems to offer pleasure.  

A striking teaching is the power of this illusion to distort time itself. What is only a moment can feel like years, and a single night can feel like a dozen years, depending on whether the mind is filled with longing, enjoyment or suffering. The stories of King Lavana and King Harishchandra are cited as examples of how mental projection alone can stretch or shrink the experience of time.  

The same power that creates the appearance of the three worlds in an instant can also dissolve them. Nothing that arises from this craving or mental construction has independent reality; it is sustained only by the force of appearance and vanishes when that force is withdrawn.  

In essence the teaching is that desire and the mental world it projects are empty of substance, harmful when clung to, and completely dependent on the mind’s momentary projections. Seeing this clearly removes their hold and frees the seeker from the distortions of pleasure, pain and Time.  

Chapter 3.113, Verses 11–20

Yoga Vashishtha 3.113.11–20

(Nature of ignorance or the latent mental impressions that give rise to the appearance of the World)

श्रीवसिष्ठ उवाच।

संसारबीजकणिका यैषा विद्या रघूद्वह।

एषा ह्यविद्यमानैव सतीव स्फारतां गता ॥ ११॥

येयमाभोगिनिःसारा संसारारम्भचक्रिका।

विज्ञेया वासनैषा सा चेतसो मोहदायिनी ॥ १२॥

चारुवंशलतेवान्तःशून्या निस्सारकोटरा।

सरित्तरङ्गमालेव न व्युच्छिन्नापि नश्वरी ॥ १३॥

गृह्यमाणापि हस्तेन ग्रहीतुं नैव युज्यते।

मृद्वप्यत्यन्ततीक्ष्णाग्रा निर्झरोर्मिरिवोत्थिता ॥ १४॥

दृश्यते प्रकराभासा सदर्थे नोपयुज्यते।

तरङ्गिण्यतरङ्गाभा स्वाकारपरिनिष्ठिता ॥ १५॥

क्वचिद्वक्राः क्वचित्स्पष्टा दीर्घाः खर्वाः स्थिराश्चलाः।

यत्प्रसादोद्भवास्तस्माद्व्यतिरेकमुपागताः ॥ १६॥

अन्तःशून्यापि सर्वत्र दृश्यते सारसुन्दरी।

न क्वचित्संस्थितापीह सर्वत्रैवोपलक्ष्यते ॥ १७॥

जडैव चिन्मयीवासावन्यस्पन्दोपजीविनी।

निमेषमप्यतिष्ठन्ती स्थैर्याशङ्कां प्रयच्छति ॥ १८॥

ज्वालावच्छुद्धवर्णापि मषीमलिनकोटरा।

वल्गत्यन्यप्रसादेन दीयते तदवेक्षणात् ॥ १९॥

आलोके विमले म्लाना तमस्यपि विराजते।

मृगतृष्णेव शुष्काभा नानावर्णविलासिनी ॥ २०॥

Sage Vashishta continued:

3.113.11–14

> O descendant of Raghu, this tiny seed-particle of Worldly existence (called knowledge or ignorance) is in fact non-existent, yet it has expanded as if it were truly Real.  

> This extensive yet essence-less wheel that starts the cycle of Worldly existence should be known as the latent mental impression (vasana); it is what deludes the mind.  

> Like a beautiful bamboo creeper that is hollow inside and empty at the core, or like a continuous chain of river waves that never stops yet is still perishable.  

> Even when held in the hand it cannot really be grasped; though soft, its tip is extremely sharp, rising like a wave from a waterfall.  

3.113.15–20

> It appears as a bright, multi-formed glow, yet serves no real purpose; it is like a river without waves, fixed only in its own outer shape.  

> Sometimes crooked, sometimes clear, long or short, steady or moving—whatever arises by its favour becomes distinct and separate from it.  

> Though empty within, it looks beautiful and full of essence everywhere; though it is not fixed in any place, it is seen everywhere.  

> Though lifeless in itself, it appears as if made of Consciousness and lives by the movement of something else; it does not last even for a moment, yet it creates the fear (or doubt) of permanence.  

> Though pure in colour like a flame, its hollow core is blackened with soot; it dances only by another’s favour and is given (or withdrawn) by the mere act of looking at it.  

> In pure light it fades, yet it shines even in darkness; like a mirage it looks dry and empty, yet sports with many colours.  

Detailed Summary of the teachings: 

These verses describe the nature of ignorance (avidya) or the latent mental impressions (vasana) that give rise to the appearance of the world. They show that this ignorance is the tiny seed from which the entire cycle of birth and death seems to grow. Although it has no real existence, it spreads and looks solid and vast, creating the whole drama of worldly life.  

The verses use many everyday images to make the point clear. Like a hollow bamboo, a chain of waves, or a mirage, this ignorance looks full and continuous yet is empty, fleeting and without substance. It cannot be truly grasped, even when it seems near at hand. It appears soft yet sharp, bright yet useless for any lasting good, and it keeps changing form while remaining essentially nothing.  

What arises from this ignorance—our experiences, objects and events—seems separate and independent, yet all of it depends on the same empty root. Though the root is nowhere fixed and has no lasting presence, it is perceived everywhere and fools the mind into thinking the world is solid and permanent.  

The verses stress that this ignorance is inert by nature; any appearance of life or Consciousness in it comes only from something else. It does not stay even for a blink of an eye, yet it plants the false idea of stability. Looking closely at it, or withdrawing attention from it, makes it vanish, just as a flame or a mirage disappears under clear light.  

In short, the teaching is that the World of change and suffering is nothing but this non-existent yet powerful appearance of ignorance. By understanding its empty, dependent and momentary nature, one sees through the illusion and is free from its hold.  

Chapter 3.113, Verses 1–10

Yoga Vashishtha 3.113.1–10

(Ignorance are the deep mental impressions and desires that bind us are completely unreal from the beginning)

श्रीवसिष्ठ उवाच।

एषा हि वासना नित्यमसत्यैव यदुत्थिता।

द्विचन्द्रभ्रान्तिवत्तेन त्यक्तुं राघव युज्यते ॥ १॥

अविद्या विद्यमानेव नष्टप्रज्ञेषु विद्यते।

नाम्नैवाङ्गीकृताभावात्सम्यक्प्रज्ञेषु सा कुतः ॥ २॥

मा भवाज्ञो भव प्राज्ञः सम्यग्राम विचारय।

नास्त्येवेन्दुर्द्वितीयः खे भ्रान्त्या संलक्ष्यते मुधा ॥ ३॥

नात्र तत्त्वादृते किंचिद्विद्यते वस्त्ववस्तु च।

ऊर्मिमालिनि विस्तीर्णे वारिपूरादृते यथा ॥ ४॥

स्वविकल्पादृते नैतान्भावाभावानसन्मयान्।

नित्येऽसिते तते शुद्धे मा समारोपयात्मनि ॥ ५॥

नासि कर्ता किमेतासु क्रियासु ममता तव।

एकस्मिन्विद्यमाने हि किं केन क्रियते कथम् ॥ ६॥

मा वाऽकर्ता भव प्राज्ञ किमकर्तृतयेहिते।

साध्यं साध्यमुपादेयं तस्मात्स्वस्थो भवानघ ॥ ७॥

कर्ता संस्त्वमसक्तत्वाद्भावाभावे रघूद्वह।

असक्तत्वादकर्तापि कर्तृवत्स्पन्दनं कुतः ॥ ८॥

सत्यं स्याच्चेदुपादेयं मिथ्या स्याद्धेयमेव चेत्।

उपादेयैकसक्तत्वाद्युक्ता सक्तिर्हि कर्मणि ॥ ९॥

यत्रेन्द्रजालमखिलं मायामयमवस्तुकम्।

तत्र कास्था कथं नाम हेयोपादेयदृष्टयः ॥ १०॥

Sage Vasishta said: 

3.113.1–5

> This mental impression always arises as unreal. Therefore, O Raghava, it is proper to abandon it, just like the illusion of seeing two moons.

> Ignorance appears to exist only among those whose understanding is lost. Among those with True Wisdom, how can it exist? Its non-existence is accepted, and it is only a name.

> Do not remain ignorant. Become wise. Reflect properly on the Supreme Reality. There is no second moon in the sky; it is seen only through vain illusion.

> Apart from the Ultimate Truth, nothing exists here—neither something nor nothing. It is just like a vast ocean full of waves, where nothing exists apart from the water itself.

> Do not superimpose these unreal ideas of existence and non-existence, which come only from your own mental imaginations, onto the eternal, Pure, all-pervading, and stainless Self.

3.113.6–10

> You are not the doer. Why then do you feel ownership over these actions? When only the One exists, what is done by whom, and how?

> O Wise One, do not try to become a non-doer either. What is the use of striving for non-doership? What needs to be done should be accepted. Therefore, O Pure One, remain established in your True Nature.

> O descendant of Raghu, even while acting, because of non-attachment to existence and non-existence, you are truly not the doer. And if you are non-doer through non-attachment, then how does movement happen as if from a doer?

> If something is True, it should be accepted. If it is false, it should be rejected. Attachment to action is proper only when it is directed solely toward what is truly worthy of acceptance.

> Where this entire World is only a magical illusion made of maya and without any Real substance, what firmness can there be? How can there be any views of what to accept or reject?

Summary of the Teachings:

These verses teach that ignorance are the deep mental impressions and desires that bind us are completely unreal from the beginning. They arise only as false appearances, just as a person with defective vision may see two moons instead of one. Because they have no true existence, the wise person should simply drop them. Ignorance itself has no real standing; it seems present only to those whose clear understanding is clouded, but for those who Know the Truth, it is nothing more than an empty name.

The only Reality is the One Pure Self or Ultimate Truth. Everything else—objects, non-objects, existence, and non-existence—is superimposed by the mind’s own imaginations. Just as waves have no separate existence from the ocean water, the whole world of appearances has no separate existence from the Pure, Eternal, all-pervading Consciousness. One should never project these mental constructs onto the Pure Self.

The sense of being the doer of actions is also false. When only the One Self exists, there is no separate agent, no separate action, and no ownership possible. At the same time, one should not force oneself into a State of forced inactivity. The proper path is to remain established in one’s True Nature while allowing necessary actions to take place.

True Freedom comes through non-attachment. Even while actions continue, the person free of attachment to results, to existence, or to non-existence is not truly a doer. Activity may still appear, yet it does not bind. Attachment is appropriate only when directed toward what is Real and worthy; false things should simply be set aside.

Finally, the entire World is compared to a magic show—empty of substance and made only of illusion. In such a display there is no solid ground for firmly holding on to notions of acceptance or rejection. Realizing this dissolves the dualities of the mind and leads to rest in the Pure, non-dual Awareness that alone is Real.