Chapter 3.61, Verses 26–38

Yoga Vashishtha 3.61.26–38

(These verses teach the non-dual nature of Reality, where the entire Creation is not separate from the Supreme Consciousness or Brahm)

श्रीवसिष्ठ उवाच ।

ब्रह्मणा चिन्मयेनात्मा सर्गात्मैव विभाव्यते।

न भाव्यते चानन्यत्वाद्बीजेनान्तरिव द्रुमः ॥ २६॥

यथा क्षीरस्य माधुर्यं तीक्ष्णत्वं मरिचस्य च।

द्रवत्वं पयसश्चैव स्पन्दनं पवनस्य च ॥ २७॥

स्थितोऽनन्यो यथान्यः सन्नास्ति तत्र तथात्मनि।

सर्गो निर्गलचिद्रूपः परमात्मात्मरूपभृत् ॥ २८॥

कचनं ब्रह्मरत्नस्य जगदित्येव यत्स्थितम्।

तदकारणकं यस्मात्तेन न व्यतिरिच्यते ॥ २९॥

वासना चित्तजीवादिवेदनं वेदनोदितम्।

नोदेत्यवेदनादेव यतनादेव पौरुषात् ॥ ३०॥

नास्तमेति न चोदेति क्वचित्किंचित्कदाचन।

सर्वं शान्तमजं ब्रह्म चिद्धनं सुशिलाघनम् ॥ ३१॥

पराणुं प्रति सर्गौघाश्चिताद्भान्तिसहस्रशः।

तेष्वप्यणावणावन्तः कैवात्रावासना कथम् ॥ ३२॥

यथा जलान्त ऊर्म्याद्या गुप्तागुसाश्च शक्तयः।

जाग्रत्स्वप्नसुषुप्ताद्यास्तथा जीवेऽन्तरास्थिताः ॥ ३३॥

जाता चेदरतिर्जन्तोर्भोगान्प्रति मनागपि।

तदसौ तावतैवोच्चैः पदं प्राप्त इति श्रुतिः ॥ ३४॥

यतो यतो विरज्यते ततस्ततो विमुच्यते।

अतोऽहमित्यसंविदन्क एति जन्मसंविदम् ॥ ३५॥

चितिं परापरामजामरूपिकामनामिकाम्।

चराचराऽधरामयीं विदन्ति ये जयन्ति ते ॥ ३६॥

परे चितिः स्वप्रकटाद्वितीयास्वावर्तलेखेव जले द्रवान्तः।

साहं तयेमानि जगन्ति धत्ते न सन्ति नासन्ति परात्मकानि ॥ ३७॥

अहंमयी पद्मजभावना चित् संकल्पभेदाद्वितनोति विश्वम्।

अन्तर्मुखैवानुभवत्यनन्तनिमेषकोट्यंशविधौ युगान्तम् ॥ ३८॥

Sage Vashishta continued:

3.61.26–31

> The soul, which is Pure Consciousness, is imagined by Brahma as the form of Creation itself. It is not thought of as separate because of its oneness, just like a tree is not different from its seed.

> Just as sweetness is in milk, sharpness in pepper, liquidity in water, and movement in wind.

> In the same way, the Creation exists as non-different in the soul. This Creation is Pure Consciousness without any gap, and it holds the form of the Supreme Soul.

> The shining of the jewel of Brahm is called the world. Since it has no Cause, it is not separate from that.

> Desires, the individual soul, life, and experiences arise from Consciousness. They do not arise without Knowing, but only through human effort.

> It neither sets nor rises anywhere, at any time, or in any way. Everything is peaceful, unborn Brahm, dense with Consciousness, like a solid rock.

3.61.32–38

> Creation appears in countless ways as illusions of Consciousness even in the smallest particle. In those tiniest atoms within atoms, how can there be any place for desires?

> Just as waves and hidden powers exist within water, the states of waking, dreaming, and deep sleep exist within the soul.

> If a Being feels even a little dislike for pleasures, then by that much he has reached a very High State, as per the scriptures.

> From whatever one turns away with detachment, from that one becomes Free. Therefore, one who does not think "I am this" escapes the Knowledge of birth.

> Those who know the Supreme and lower Consciousness as unborn, formless, nameless, and containing all moving and unmoving things, they are victorious.

> The Supreme Consciousness is self-revealed, without a second, like a whirlpool in liquid water. I am that, and through it these worlds are held. They are neither existent nor non-existent; they belong to the Supreme.

> I am the Consciousness that thinks of itself as the lotus-born Brahma. Through differences in thought, it spreads the Universe. Inwardly facing, it experiences the end of an age in countless millions of moments.

Summary of the Teachings:

The world appears as an expression of the Divine Intellect, much like a tree grows from a seed without being different from it. 

Qualities like sweetness in milk or movement in air exist inherently within their substances, showing that Creation is an inseparable appearance within Pure Consciousness. There is no real division or independent cause for the world; it is simply the shining of Brahm itself.

The text emphasizes that desires and individual experiences arise only through Conscious effort and identification. Without this mental activity, there is no arising or setting of anything. The True Reality is always peaceful, unborn, and full of Consciousness, solid like a rock. Even in the smallest particles, what appears as Creation is just countless illusions of Consciousness, leaving no room for personal desires or vasanas in the ultimate view.

States of Consciousness like waking and dreaming are latent within the soul, similar to waves hidden in calm water. 

True progress comes from developing detachment from sensory pleasures, even a little, which elevates one spiritually. By turning away from identification with the limited "I" and body, one is freed from the cycle of birth and death.

The Supreme Consciousness is described as beyond name and form, containing all things, and those who Realize this attain victory. It is self-evident and without a second, like movements in water. The "I" is this very Consciousness, which holds the worlds that are neither fully Real nor unreal but appear within the Supreme.

Finally, this Consciousness, imagining itself as the Creator Brahma, projects the Universe through its thoughts and Sankalpas. Facing inward, it experiences vast cycles of Time in moments. The teaching points to Realizing this inner truth for liberation, seeing the world as a play of Consciousness rather than independent matter.

Chapter 3.61, Verses 16–25

Yoga Vashishtha 3.61.16–25

(These verses teach that the entire world is not separate from Brahm, the Supreme Consciousness)

श्रीवसिष्ठ उवाच ।

तदेदावनितां वेत्ति स्वचित्तैकात्मतामयीम्।

अन्तःस्थगन्धतन्मात्रामुर्वी स्थैर्यकलामिव ॥ १६॥

तुल्यकालनिमेषांशलक्षभागप्रतीति यत्।

निजं विदः प्रकचनं तत्सर्गौघपरम्परा ॥ १७॥

शुद्धं सकृत्प्रभातान्तर्दृश्यमध्यमनामयम्।

उदयास्तमयोन्मुक्तं ब्रह्म तिष्ठत्यनिष्ठितम् ॥ १८॥

बुद्धं सदपवर्गं तत्ससर्गमपि सत्समम्।

अबुद्धं सर्गरूपात्म विसर्गमपि तत्सदा ॥ १९॥

चिद्रह्म यद्यथा येन बुध्यते स्वात्मनात्मनि।

तत्तत्तथा नु भवति सर्वं सर्वाङ्गशक्तिमत् ॥ २०॥

तत्सत्यं चिद्विलासत्वान्नित्यानुभवरूपतः।

तदसत्यं मनः षष्ठात्सर्वाख्या निगतं यतः ॥ २१॥

यथैतत्सरणं वायौ तथा सर्गः स्थितः परे।

असत्कल्पेऽपि संकल्पः सत्येऽसत्य इवापि च ॥ २२॥

अन्यरूपा यथानन्या तेजस्यालोकतोदरे।

तथा ब्रह्मणि विश्वश्रीः सत्यासत्यात्मिका चिति ॥ २३॥

अनुत्कीर्णा यथा पङ्के पुत्रिका चाथ दारुणि।

यथा वर्णा मषीकल्के तथा सर्गाः स्थिताः परे ॥ २४॥

अनन्यान्येव कचति ब्रह्मतत्त्वमरुस्थले।

असत्यात्मनि सत्येव त्रिजगन्मृगतृष्णिका ॥ २५॥

Sage Vashishta continued:

3.61.16–20

> Consciousness itself knows the earth as filled with the oneness of its own mind. It is like the solid quality of the earth, with the subtle element of smell inside it.

> The perception that appears in a tiny fraction of a moment, equal to one hundred-thousandth part of the blink of an eye, is the own shining of Consciousness. That itself is the continuous flow of many Creations.

> Pure Brahm remains established without support. It is ever manifest in its inner vision, free from disease, and beyond rising and setting.

> When Known, it is Eternal Existence leading to liberation, and even with Creation it remains the same True Reality. When not known, it always appears as the form of Creation and dissolution.

> Consciousness-Brahm, in whatever way and by whatever means it is understood by the Self within itself, becomes exactly that in all its parts, full of all powers.

3.61.21–25

> It is true because it is the play of Consciousness and eternal experience. It is unreal because all names and forms arise from the mind and the senses.

> Just as movement exists in air, so Creation exists in the Supreme. Even in unreality, imagination works as if in both the Real and the unreal.

> Just as different forms appear non-separate in the light within the eye, so the glory of the Universe, both Real and unreal in nature, exists as Consciousness in Brahm.

> Just as a figure is uncarved in mud and in wood, and colors exist in a lump of ink, so Creations exist in the Supreme.

> Non-different things shine as the Reality of Brahm in the desert-like expanse. The mirage of the three worlds appears Real in what is unreal in Essence.

Summary of the Teachings:

Everything we see as solid earth or other elements is simply Consciousness appearing in different forms, like smell in earth or stability in ground. Creation is not a real separate event but a momentary perception within the mind of the Divine. The world arises as a continuous series of appearances in the tiniest fraction of time, showing that Time, Space, and objects are all projections of One Consciousness.

Brahm is described as Pure, Unchanging, and Free from birth and death. It exists beyond all limitations yet appears as the world when viewed through ignorance. When Realized, the same Reality leads to liberation and remains true even amid apparent Creation. Without Realization, it seems like ongoing cycles of birth and dissolution. This highlights the importance of Knowledge versus ignorance in perceiving Reality.

The way we understand Brahm determines how it appears to us. Consciousness has infinite power and becomes whatever form the seeker grasps within their own Self. Truth is the eternal play and experience of Consciousness, while the sense of separate objects comes from the mind and senses. This encourages Self-inquiry to see beyond mental labels to the underlying Reality.

Creation is like movement in air or light in the eye – present yet not separate from the Source. 

The Universe's glory is both Real and unreal at the same time, existing within Brahm as Consciousness. Examples like uncarved figures in mud or colors in ink show that potential worlds are already latent in the Supreme without being made separately. This illustrates non-duality where appearance and Reality are one.

Ultimately, Brahm shines as non-different from all things in its vast expanse. The three worlds are like a mirage in the desert – appearing Real but without true substance apart from Consciousness. These teachings guide the seeker to recognize the world as a dream-like projection and rest in the unchanging Pure Awareness that is their True Self.

Chapter 3.61, Verses 1–15

Yoga Vashishtha 3.61.1–15

(These verses teach the non-dual Nature of Reality, where Brahm or Pure Consciousness is the only Truth)

श्रीराम उवाच ।

अहं जगदिति भ्रान्तिः परस्मात्कारणं विना।

यथोदेति तथा ब्रह्मन्भूयः कथय साधु मे ॥ १॥

श्रीवसिष्ठ उवाच ।

समस्ताः समतैवान्ताः संविदो बुध्यते यतः।

सर्वथा सर्वदा सर्वं सर्वात्मकमजस्ततः ॥ २॥

सर्वा हि शब्दार्थदृशो ब्रह्मैवैताः पृथङ्ग तत्।

सर्वार्थशब्दार्थकलारूपमासां न विद्यते ॥ ३॥

कटकत्वं पृथग्हेम्नस्तरङ्गत्वं पृथग्जलात्।

यथा न संभवत्येवं न जगत्पृथगीश्वरात् ॥ ४॥

एष एव जगद्रूपं जगद्रूपं तु नेश्वरे।

हेमैव कटकादित्वं कटकत्वं न हेमनि ॥ ५॥

यथावयविनो रूपमनेकावयवात्मकम्।

तथाऽनवयवायास्तु चितः सर्वात्मकं च यत् ॥ ६॥

यत्तुल्यकालमखिलं तन्मात्रावेदनं परे।

अन्तस्थं तदिदं भाति जगदित्यहमित्यपि ॥ ७॥

लेखौघानां यथा भेदसंनिवेशः शिलोदरे।

तथानन्यज्जगदहं चेत्यन्तश्चिद्धने घनम् ॥ ८॥

स्थितास्तरङ्गाः सलिले यथान्तरतरङ्गिते।

सृष्टिशब्दार्थरहितास्तथान्तः सृष्टयः परे ॥ ९॥

न सर्गे तिष्ठति परं सर्गस्तिष्ठति नो परे।

अवयवावयविवत्सत्तानवयवैस्तयोः ॥ १०॥

चिद्रूपेण स्वसंवित्त्या स्वचिन्मात्रं विभाव्यते।

स्वमेव रूपहृदयं वातेन स्पन्दनं यथा ॥ ११॥

तत्कालमेष शब्दाणुश्चिच्चमत्काररूपधृक्।

चेतते खमिवैवान्तः संकल्प इव चेतसा ॥ १२॥

तदेवानिलतां वेत्ति निजसत्तात्मिकां स्वयम्।

अन्तर्गतस्पर्शरसां पवनस्पन्दतामिव ॥ १३॥

तदेवाभासतामेति निजसत्तात्मिकां स्वयम्।

कोशस्थितालोकलवां तेजः प्रगटतामिव ॥ १४॥

तदेवं जलतां याति निजसत्तात्मिकां स्वयम्।

अन्तःस्थितास्वादलवां सलिलं द्रवतामिव ॥ १५॥

Sriram asked: 

3.61.1

> The delusion that "I am the world" arises without any other cause. O Brahman, please explain this to me again clearly.

Sage Vasishta said: 

3.61.2–6

> All Knowledge exists equally within Consciousness, which is the Eternal, all-pervading Reality without beginning.

> All perceptions of words and their meanings are essentially Brahm itself. There is no separate form or Essence for any object or word apart from it.

> Just as the form of a bracelet cannot exist separately from gold, and waves cannot exist separately from water, the world cannot exist separately from God.

> This very Brahm appears as the form of the world, but the world does not exist within God as something different. Gold itself appears as bracelets, but bracelet-ness does not change the gold.

> Just as a whole object has many parts, the indivisible Consciousness appears as everything in its all-pervading form.

3.61.7–10

> Whatever appears simultaneously as the entire Universe is known within the Supreme Consciousness. This inner shining appears as the world and as "I".

> Just as different figures are carved inside a stone, in the same way, the world and "I" exist inseparably within the dense Consciousness.

> Like waves resting within still water, Creations without Real Creation exist inside the Supreme Consciousness.

> The Supreme does not dwell in Creation, nor does Creation dwell in the Supreme. There is no relationship of parts and whole between them.

3.61.11–15

> Through its own form of Consciousness, the Pure Consciousness knows itself. Its own heart-like form vibrates like wind stirring.

> At that moment, this subtle sound-particle of Consciousness, full of Wonder, knows itself within like a thought in the mind, like Space inside Space.

> It knows its own Existence as Air, with inner touch and taste, like the movement of wind.

> It itself becomes light or fire, its own substantial form, like a spark of light inside a covering.

> It itself becomes water, its own substantial form, like water flowing with inner taste.

Summary of the Teachings:

The apparent world and individual Self ("I") are not separate Creations but illusions arising within this one Consciousness, without any external Cause. Just like gold forming ornaments or water forming waves, the world is simply Brahm appearing in different forms, but the forms do not add or subtract anything from the underlying reality.

Consciousness is all-pervading and contains everything equally. All perceptions, words, and meanings are expressions of Brahm alone. There is no independent existence for objects; everything is an Inner Vibration or appearance within the indivisible Consciousness, similar to carvings inside a rock or waves inside an ocean.

Creation is not a real event happening outside God. There is no relationship of container and contained or parts and whole between Brahm and the world. The Universe appears simultaneously within Consciousness as a dream-like projection, shining as both the world and the sense of "I", yet remaining unchanged in its essence.

The process of manifestation is described as Consciousness stirring within itself, first as subtle thought or Space, then taking on qualities like air (touch), fire (light), and water (taste). These are not real transformations but self-perceived states of the same eternal substance, emphasizing that all elements emerge from and remain within Pure Awareness.

Ultimately, these teachings point to liberation through understanding that the world is not separate. By Realizing the identity of Self, world, and Brahm, one sees the illusion and rests in the Peaceful, Unchanging Reality. This Knowledge destroys the delusion of multiplicity and leads to Freedom from suffering.

Chapter 3.60, Verses 46–63

Yoga Vashishtha 3.60.46–63

(These verses explain that all individual minds and roles in the world are projections or reflections within the single Infinite Consciousness)

श्रीराम उवाच ।

पौराणां मन्त्रिमुख्यानां विदूरथकुलक्रमः।

सममेव कथं तत्र सर्वेषां प्रतिभासितः ॥ ४६॥

श्रीवसिष्ठ उवाच ।

चितः समनुवर्तन्ते मुख्यायाः सर्वसंविदः।

यथा विपुलवात्यायाः सामान्या वातलेखिकाः ॥ ४७॥

परस्परानुसारेण तथारूपेण संविदः।

कचितास्ताः प्रजापालप्रजावास्तव्यमन्त्रिणः ॥ ४८॥

एवंरूपात्कुलाज्जातो राजास्माकमयं त्वसौ।

कचिता इव वास्तव्यविदो वैदूरथे पुरे ॥ ४९॥

कचने चित्स्वभावस्य न च कारणमार्गणम्।

युक्तं महामणेर्भासामिवान्यत्र स्वभावतः ॥ ५०॥

अहमेवं कुलाचारे राजा स्यामेवमित्यपि।

विदूरथविदो रत्नादुदिता प्रतिभा यथा ॥ ५१॥

यावन्तो जन्तवो यस्मिन्ये ये सर्गे यदा यदा।

ते सर्वगत्वाच्चिद्धातोरन्योन्यादर्शतां गताः ॥ ५२॥

तीव्रवेगवती या स्यात्तत्र संविदकम्पिता।

सैवायाति परं स्थैर्यमामोक्षं त्वेकरूपिणी ॥ ५३॥

बलवच्चिद्विलासानामनुवृत्त्या परस्परम्।

स्वभावाः प्रतिबिम्बन्ति चिदादर्शे स्वभावतः ॥ ५४॥

तत्रातियत्नाज्जयति सत्याः संविद आत्मसात्।

कुर्वन्ति सरिदम्भोधिगामिनी सरितो यथा ॥ ५५॥

ये समास्तत्र ते तावद्यतन्ते चित्स्वभावतः।

यावदेको जयत्यत्र द्वितीयः स निमज्जति ॥ ५६॥

जायमानेषु नश्यत्सु वर्तमानेषु भूरिशः।

एवं सर्गसहस्रेषु परमाणुकणं प्रति ॥ ५७॥

न किंचित्केनचिद्ध्याप्तं न किंचित्केनचित्स्थितम्।

चिदाकाशमिदं शान्तमतः सर्वमभित्तिमत् ॥ ५८॥

अयमाभासते स्वप्नो निर्निद्रो दृष्टिवर्जितः।

अवश्यंभाविबोधस्तु स्वनुभूतोऽप्यसन्मयः ॥ ५९॥

पत्रपुष्पफलांशात्मा यथैकः स्वास्थितो द्रुमः।

अनन्तसर्वशक्त्यात्मा ह्येक एव तथा विभुः ॥ ६०॥

मातृमेयप्रमाणादिमायात्मकमजं पदम्।

बुद्धं विस्मृतिमायाति न कदाचन कस्यचित् ॥ ६१॥

शून्योदयास्तमयवस्तु तमःप्रकाशं दिक्कालरूप्यपि सदैकमनादिशुद्धम्।

आद्यन्तमध्यरहितं स्थितमच्छमम्बु सौम्यत्ववीचिवलनाढ्यमिवैकमेव ॥ ६२॥

अहंत्वमित्यादिजगत्स्वरूपा विशुद्धबोधैकविभा विभाति।

आकाशकोशे निजशून्यतेव द्वैतैक्यसंकल्पविकल्पनाच्च ॥ ६३॥

Sriram asked: 

3.60.46

> How did the lineage of the chief ministers of the ancient Kings, belonging to the family of Viduratha, appear the same to everyone there? 

Sage Vasistha replied: 

3.60.47–51

> All the principal forms of Knowledge follow the one Consciousness. Just as many small gusts of wind follow a strong gale. 

> These Knowledges, mutually following one another in their respective forms, are imagined as the ministers dwelling with the subjects and the protector of the people in the city of Viduratha. 

> "From such a family this King was born, and that one is ours" – such ideas are imagined like the residents' Knowledge in the city of Viduratha. 

> There is no need to search for a cause in the manifestation of the Nature of Consciousness, just as it is natural for a great jewel to shine elsewhere. 

> "I should be King according to family tradition in this way" – such notions arise like the appearance of light from a jewel in the Knowledge of Viduratha. 

3.60.52–57

> All Beings that exist in any Creation at any time, due to their all-pervading Nature as the Essence of Consciousness, appear to each other as reflections. 

> The Knowledge that is very intense and steady there becomes firmly established as one form until liberation. 

> By the mutual following of the powerful manifestations of Consciousness, their natures are reflected in the mirror of Consciousness by their own Nature. 

> There, through great effort, the True Knowledges conquer and make them their own, just as rivers flow into the ocean. 

> Those who are equal there strive according to the Nature of Consciousness until one conquers and the second sinks. 

> In the arising, perishing, and abundant existing across thousands of Creations, even down to each atom. 

3.60.58–63

> Nothing is pervaded by anything, nothing is established by anything. This is the peaceful Space of Consciousness; therefore everything is without obstruction. 

> This dream appears without sleep and without sight. The inevitable Knowledge is experienced yet unreal in nature. 

> Just as one tree stands with leaves, flowers, fruits and parts, similarly the all-powerful Lord is one alone with infinite powers. 

> The unborn Reality, which is the illusory nature of Knower, Known and means of Knowledge, is Realized but never forgotten by anyone. 

> It is the entity of rise and fall in Void, darkness and light, also in the form of directions and time, yet always One, Beginningless and Pure. Without beginning, middle or end, it remains clear like water, filled with gentle waves as if turning, yet One alone. 

> The world in the form of "I" and "you" etc. shines as the One Pure light of Knowledge in the Space of sky, like its own emptiness, due to concepts and imaginations of duality and unity. 

Summary of the Teachings:

Just like many small winds follow one big wind, all forms of Knowledge and Beings follow the one Chit (Consciousness). The story of Kings, ministers, and cities like Viduratha illustrates how social structures, lineages, and identities are imagined appearances within this Consciousness, having no independent Reality or Cause apart from it.

Consciousness naturally manifests various ideas and worlds without needing external Causes, similar to how a jewel shines by its own Nature. Beings in different Creations perceive each other as reflections because everything is pervaded by the same all-pervading Consciousness. Intense and steady Knowledge leads to firmness and eventually liberation, while weaker ones interact, compete, and dissolve like rivers merging into the ocean.

In the vast play of countless Creations, arising and dissolving even at the atomic level, nothing truly binds or establishes anything else. The entire Universe is like a dream appearing without ordinary sleep or physical sight – experienced but essentially unreal. The one Supreme Being alone exists with Infinite potential, like a single tree bearing all its parts.

The Ultimate Reality is Unborn, beyond the illusion of Subject-Object-Jnowledge triad, always present and never truly forgotten though it may seem obscured. It is the peaceful, beginningless Essence underlying all opposites like void and form, darkness and light, Space and Time – remaining One, Pure, and unobstructed like calm water with gentle waves.

The sense of individual "I" and "you," along with the apparent world of duality and unity, shines only as modifications or imaginations within the Pure, empty Space of Consciousness. Realization involves seeing through these concepts to the Single, Self-luminous Awareness that is the ground of all.

Chapter 3.60, Verses 30–45

Yoga Vashishtha 3.60.30–45

(These verses teach the illusory and mind-dependent nature of the perceived world)

श्रीवसिष्ठ उवाच ।

तेषां संवेदनाभ्यासान्नूनमभ्येति साम्यता।

नौयायिनां भ्रमार्तानां वेदनाद्भूर्विवर्तते ॥ ३०॥

अवेदनाभ्रमार्तानामपि नैषां विवर्तते।

शून्यमाकीर्णतामेति वेदनात्स्वप्नदृक्ष्विव ॥ ३१॥

वेदनात्पीतमानीलं शुक्लं वाप्यनुभूयते।

आपद्वदुत्सवः खेदं करोति परिमोहतः ॥ ३२॥

कुड्येऽपि ख इवाचारो दृष्टो नन्वविचारिणः।

असद्यक्षो विमूढानां प्राणानप्यपकर्षति ॥ ३३॥

वेदनात्स्वप्नवनिता जाग्रतीव रतिप्रदा।

यद्यथाभासमायातं तत्तथा स्थिरतां गतम् ॥ ३४॥

असदेव नभश्चैव नभ एव चिदात्मनि।

शतहस्ताम्बुदच्छायानटनृत्तमिवाततम् ॥ ३५॥

गगने मानसं स्पन्दं जगद्विद्धि न वस्तु तत्।

मिथ्याज्ञानपिशाचस्य स्पन्ददर्शनमाकृति ॥ ३६॥

मायामात्रकमेवेदमरोधकमभित्तिमत्।

इदं भास्वरमाभातं स्वप्नसंदर्शनं स्थितम् ॥ ३७॥

अपूर्वमेवासुप्तस्य नरस्येवोदितं विदुः।

अचेता चेतति स्तम्भो यादृशं शालभञ्जिकाम् ॥ ३८॥

परमार्थमहास्तम्भः सृष्टिं चेतति सादृशम्।

यादृशो मे नरः पार्श्वे स्वप्ने क्षुब्धो महाभटैः ॥ ३९॥

तादृशो ब्रह्मणः स्वर्गो बुद्ध एव सुषुप्तवत्।

तृणगुल्मलतायुक्तः शिशिरान्ते यथा रसः ॥ ४०॥

वासन्तः संस्थितो भूमौ तथा सर्गः परे पदे।

यथा द्रवत्वं कनके स्थितमन्तरनुन्मिषत् ॥ ४१॥

तथा स्थितः परे सर्ग आत्मवर्गादणावणौ।

संनिवेशो यथाङ्गानामङ्गिनोऽनन्य आत्मनः ॥ ४२॥

जगदेवमनङ्गस्य स्वात्मनो ब्रह्मणस्तथा।

यादृगेकनरः स्वप्ने युद्धमन्यं नरं प्रति ॥ ४३॥

तादृशं सदसद्रूपं स्वात्मेदं व्योमगं जगत्।

महाकल्पान्तसर्गादौ चित्स्वभावमिदं जगत् ॥ ४४॥

कारणत्वं मिथः पश्चादसदेति न वास्तवम् ।

मुक्तेऽस्मिन्ब्रह्मणि यदि ब्रह्मान्यः स्मृतिजो भवेत्।

तत्स्मृतिज्ञप्तिजे सर्गे स्थितैव ज्ञप्तिमात्रता ॥ ४५॥

Sage Vasistha continued: 

3.60.30–35

> By the practice of sensing or perceiving in a certain way, these people surely attain equanimity. For those suffering from dizziness on a moving boat, the earth seems to revolve due to their sensation.

> Even for those not sensing it but suffering from illusion, it does not revolve. Through sensation, emptiness becomes filled, like in the vision of a dreamer.

> Through sensation, something blue appears yellow or white is experienced. Like calamity seeming like a festival, it causes sorrow due to delusion.

> Even on a wall, behavior like in the sky is seen by the unthinking. A non-existent ghost takes away the life of the deluded.

> Through sensation, a dream woman gives pleasure as if real and awake. Whatever appears in a certain way becomes stable accordingly.

> The non-existent sky itself is in the Conscious Self. It is spread out like the dancing and moving of cloud shadows with a hundred arms.

3.60.36–40

> Know the mental vibration in the sky as the world, not a real thing. It is the form seen by the ghost of false knowledge in its movement.

> This is merely illusion, without obstruction, without walls. This shining appearance stands as a dream vision.

> It arises as something new even for one who is not asleep, like a man knowing it. The unconscious pillar thinks like one seeing a wooden doll.

> The great pillar of Supreme Reality thinks of Creation similarly. Like a man beside me disturbed in a dream by great warriors.

> Such is the heaven of Brahm, like one asleep in intellect. Like the sap in grass, shrubs, and creepers at the end of winter.

3.60.41–45

> The spring is established on the earth in the same way as Creation in the Supreme State.

> Like the liquidity in gold existing internally without manifesting. In the same way, Creation exists in the Supreme, in every atom of the self-group.

> The placement is like limbs in the body, non-different from the Self. The world is thus of the bodiless Brahm in its own Self.

> Like one man in a dream fighting against another man. In the same way, this world in the sky is of Real-unreal form in the Self.

> This world is of the nature of Consciousness at the beginning and end of great cycles of Creation. Causality is mutual and later becomes non-existent, not Real. If in this liberated Brahm another arises from memory, then in that Creation born of memory and Knowledge, only the State of Pure Knowledge remains.

Summary of the Teachings:

Everything we experience arises from our habits of perception and thought. Just as a person on a rocking boat feels the land is moving, our sensations create the appearance of a solid, changing Reality. The world is not independently Real but shaped by how Consciousness engages with it. Through repeated practice of certain ways of seeing, equanimity or stability can be achieved, showing that reality is flexible based on the observer's State.

The verses emphasize that the Universe is like a dream or mental vibration within Pure Consciousness (Brahm). Forms, colors, pleasures, and even fears appear Real due to delusion or false knowledge, but they lack substance, like ghosts or sky-castles. Non-existent things seem to act powerfully on the deluded mind. Creation is compared to a dream woman providing pleasure or a pillar unconsciously imagining scenes—highlighting that the apparent multiplicity and activity are projections without true independent Existence.

Brahm, the Supreme Reality, is like a vast, unchanging pillar from which the dream of Creation emerges. The world exists within it like sap in plants waiting for spring, or liquidity hidden in gold—potential and inherent but not separate. Every atom and Being is non-different from this Self; the world is the Self's own expression, bodiless yet appearing as bodies and conflicts, much like one dreamer fighting another in sleep.

The teachings stress non-duality: the world has the nature of Consciousness itself, appearing and dissolving in great Cosmic cycles without true causality or permanence. 

What seems like cause and effect is mutual illusion arising later. Even if worlds appear through memory or thought within Brahm, they remain within the realm of Pure Knowing, without affecting the liberated Essence.

Ultimately, these verses guide towards liberation by Realizing the world as a stable-seeming dream in the mind of Brahm. By understanding this, one moves beyond delusion, attachments, and fears, attaining peace in the recognition that only Consciousness is Real. The practice involves shifting perception from multiplicity and solidity to the underlying unity and emptiness of phenomena.

Chapter 3.60, Verses 16–29

Yoga Vashishtha 3.60.16–29

(The verses teach that the world and all experiences are shaped entirely by how the mind perceives them)

श्रीवसिष्ठ उवाच ।

येन येन यथा यद्यद्यदा संवेद्यतेऽनघ।

तेन तेन तथा तत्तत्तदा समनुभूयते ॥ १६॥

अमृतत्वं विषं याति सदैवामृतवेदनात्।

शत्रुर्मित्रत्वमायाति मित्रसंवित्तिवेदनात् ॥ १७॥

यथा भावितमेतेषां पदार्थानां निजं वपुः।

तदेव हि चिराभ्यासान्नियतेर्वशमायतम् ॥ १८॥

कचनैकात्मिकैषा चिद्यथा कचति यादृशम्।

तथा तथाशु भवति तत्स्वभावैककारणात् ॥ १९॥

निमेषे यदि कल्पौघसंविदं परिविन्दति।

निमेष एव तत्कल्पो भवत्यत्र न संशयः ॥ २०॥

कल्पे यदि निमेषत्वं वेत्ति कल्पोऽप्यसौ ततः।

निमेषीभवति क्षिप्रं तादृग्रूपात्मिका हि चित् ॥ २१॥

दुःखितस्य निशा कल्पः सुखितस्यैव च क्षणः।

क्षणः स्वप्ने भवेत्कल्पः कल्पश्च भवति क्षणः ॥ २२॥

यथा च मृत्वा जातोऽहं तरुणो यौवनस्थितः।

यातोऽस्मि योजनशतं स्वप्न इत्यनुभूयते ॥ २३॥

रात्रिं द्वादशवर्षाणि हरिश्चन्द्रोऽनुभूतवान्।

लवणो भुक्तवानायुरेकरात्र्या समाः शतम् ॥ २४॥

यन्मुहूर्तः प्रजेशस्य स मनोर्जीवितं मुनेः।

जीवितं यद्विरिञ्चस्य तद्दिनं किल चक्रिणः ॥ २५॥

विष्णोर्यज्जीवितं राम तद्वृषाङ्कस्य वासरः।

ध्यानप्रक्षीणचित्तस्य न दिनानि न रात्रयः ॥ २६॥

न पदार्था न च जगत्सत्यमात्मनि योगिनः।

मधुरं कटुतामेति कटुभावेन चिन्तितम् ॥ २७॥

कटु चायाति माधुर्यं मधुरत्वेन चिन्तितम्।

मित्रबुद्ध्या द्विषन्मित्रं रिपुबुद्ध्या रिपुः सुहृत् ॥ २८॥

भवतीति महाबाहो यथासंवेदनं जगत्।

अनभ्यस्ताः पदार्था ये शास्त्रपाठजपादयः ॥ २९॥

Sage Vasistha said: 

3.60.16–19

> Whatever is perceived in whatever way, at whatever time, by whatever means, that very thing is experienced exactly in the same manner at that time. 

> Poison turns into nectar through the constant feeling of it being nectar. An enemy becomes a friend through the feeling of friendship. 

> The true form of these objects appears exactly as one has imagined them. Through long practice, it comes under the control of that fixed notion. 

> This Consciousness, being one with its object in a unique way, shines forth in whatever manner it does. It quickly becomes that very thing because its own nature is the sole cause. 

3.60.20–24

> If in a moment one experiences the Knowledge of many world-ages (kalpas), then that moment itself becomes those kalpas—there is no doubt about it. 

> If in a world-age one knows it to be just a moment, then even that world-age quickly becomes a moment, for consciousness has the nature of taking such forms. 

> For a suffering person, a night feels like a world-age; for a happy person, it feels like a mere moment. In a dream, a moment can become a world-age, and a world-age can become a moment. 

> Just as one feels in a dream: “I died and was born again as a young man in youth, and traveled a hundred yojanas.” 

> King Harishchandra experienced a night as twelve years. King Lavana enjoyed a lifespan of a hundred years in just one night. 

3.60.25–29

> What is a moment for the lord of beings (Brahma) is the entire life of Manu the sage. What is the life of Virinchi (Brahma) is a day for the wielder of the discus (Vishnu). 

> O Rama, what is the life of Vishnu is a day for the one with the bull-mark (Shiva). For the yogi whose mind is dissolved in meditation, there are neither days nor nights. 

> For the yogi, objects and the world are not real in the Self. Sweetness turns bitter when thought of with a bitter feeling. 

> Bitterness turns sweet when thought of with a sweet feeling. Through the thought of friendship, an enemy becomes a friend; through the thought of enmity, a friend becomes an enemy. 

> O mighty-armed one, the world becomes exactly as it is perceived. Those things that are not practiced—such as scriptural study and chanting—remain unmastered. 

Summary of the Teachings:

Consciousness is the Root Cause, and whatever form or quality one strongly attributes to an object or situation, that is what it becomes in experience. 

Poison can feel like nectar and enemies like friends simply through repeated mental conviction. This shows the power of imagination and habit in coloring reality.

Time itself is relative and depends on the state of the mind. A single moment can expand into countless ages or shrink a vast period into an instant, as seen in dreams, joy, or sorrow. Stories of kings like Harishchandra and Lavana, and the differing timescales of gods like Brahma, Vishnu, and Shiva, illustrate that objective time has no fixed existence apart from perception. For the yogi absorbed in meditation, ordinary divisions of day and night dissolve completely.

Objects and the external world lack independent reality; they appear according to the inner feeling or conviction of the observer. Sweet can become bitter and vice versa based on mental attitude. Relationships too transform—an enemy turns friendly or a friend hostile purely through changes in thought. The yogi Realizes that nothing exists as truly Real outside the Self.

Long practice and repeated mental engagement fix these perceptions deeply, making them seem solid and natural. Consciousness has the unique ability to become whatever it contemplates intensely, because its own nature is the only True Cause. 

What is not practiced or deeply contemplated, such as scriptural knowledge or repetition of mantras, does not take firm root or yield its fruits.

Ultimately, these verses emphasize mind-only Reality (drishti-srishti) and the freedom that comes from understanding this principle. By mastering perception through disciplined practice and meditation, one can transform suffering into joy, bondage into liberation, and the illusory world into a reflection of Inner Peace. The yogi who rests in the Self sees the Universe as non-different from Consciousness and lives beyond the limitations of ordinary time and duality.

Chapter 3.60, Verses 1–15

Yoga Vashishtha 3.60.1–15

(Vasistha teaches Rama that the apparent world is not solid or Real in the way it seems. By listening to the pure story of Queen Lila, one should give up the heavy sense of the world's density and reality)

श्रीवसिष्ठ उवाच ।

एतत्ते कथितं राम दृश्यदोषनिवृत्तये।

लीलोपाख्यानमनघं घनतां जगतस्त्यज ॥ १॥

शान्तैव दृश्यसत्तास्याः शमनं नोपयुज्यते।

सतो हि मार्जनक्लेशो नासतस्तु कदाचन ॥ २॥

ज्ञानेनाकाशरूपेण दृश्यं ज्ञेयस्वरूपकम्।

इत्येकीभूतमालोक्य ज्ञस्तिष्ठत्यम्बरोपमः ॥ ३॥

पृथ्व्यादिरहितेनेदं चिद्भासैव स्वयंभुवा।

साधितं यदि सिद्धेन ततः स्वात्मनि साधितम् ॥ ४॥

संविद्यथा या यतते तथा सैव व्यवस्थिता।

विसृष्टा सृष्टिविन्नद्यां यावद्यत्नान्न रोधिता ॥ ५॥

चिदाकाशावभासोऽयं जगदित्यवबुध्यते।

चिद्व्योम्न्येवात्मनि स्वच्छे परमाणुकणं प्रति ॥ ६॥

एवमस्या मुधाभ्रान्तेः का सत्ता केव वासना।

का वास्था का च नियतिः कावश्यंभावितोच्यताम् ॥ ७॥

सर्वं चैतद्यथादृष्टं स्थितमित्थमखण्डितम्।

मायैवेयमनन्तेयं न च मायास्ति काचन ॥ ८॥

श्रीराम उवाच ।

अहो नु परमा दृष्टिर्दर्शिता भगवंस्त्वया।

दावाग्निदग्धकक्षाणां दाहशान्तौ कलैन्दवी ॥ ९॥

अहो नु सुचिरेणाद्य ज्ञातं ज्ञातव्यमक्षतम्।

मया यथेदं यच्चेदं यादृग् ज्ञेयं यतो यदा ॥ १०॥

शाम्यामीव द्विजश्रेष्ठ निर्वामीव विकल्पयन्।

एतदाख्यानमाश्चर्यं व्याख्यानं शास्त्रदृष्टिषु ॥ ११॥

इमं मे भगवन्ब्रूहि संशयं सर्वकोविद।

तव पातुं न तृप्तोऽस्मि श्रोत्रपात्रैर्वचोमृतम् ॥ १२॥

स सर्गत्रितये कालो लीलाभर्तुर्हि योगतः।

स क्वचित्किमहोरात्रः क्वचित्किं मासमात्रकः ॥ १३॥

क्वचित्किं बहुवर्षाणि कस्यचित्किमु पेलवः।

कस्यचित्किं महादीर्घः कस्यचित्किं क्षणः स्थितः ॥ १४॥

इति मे भगवन्बूहि त्वं यथावदनुग्रहात्।

सकृच्छ्रुतं न विश्रान्तिमेति लोष्टे यथा जलम् ॥ १५॥

Sage Vasistha said: 

3.60.1–4

> O Rama, I have told you this to remove the defects of seeing the world as Real. Abandon the denseness of the world through this pure story of Lila. 

> The reality of the seen world is itself peaceful; no effort is needed to calm it. Cleaning is hard only for what exists, never for what does not exist. 

> With Knowledge that is like Space, the seen world is Known as the nature of the Knowable. Seeing them as one, the wise person remains like the sky. 

> This world, without earth and other elements, is established by the Self-born light of Consciousness alone. If it is accomplished by the accomplished one, then it is accomplished in one's own Self. 

3.60.5–8

> Consciousness, as it strives in its own way, remains established in that manner. It is projected like creation in a river until effort stops it. 

> This appearance of the world is understood as the shining of Consciousness-Space. It exists in the Pure Consciousness-sky itself, even down to the smallest particle. 

> For this useless delusion, what reality is there, what tendency, what State, what fate, and what inevitability? Tell me clearly. 

> All this stands exactly as seen, undivided in this way. This is infinite Maya alone, yet truly no Maya exists at all. 

Sriram said: 

3.60.9–11

> O Lord, what a supreme vision you have shown! It is like cool moonlight that brings peace to the burning forest after a great fire. 

> After a very long time, I have today truly known what is to be Known, intact and whole — how this is, what this is, of what kind the Knowable is, from where, and when. 

> O best of the twice-born, I feel as if I am becoming quiet while considering these ideas. This wonderful story is an amazing explanation in the views of the scriptures. 

3.60.12–15

O Lord, knower of all, please tell me this doubt of mine. I am not satisfied drinking the nectar of your words with the vessel of my ears. 

> In the three Creations, the time of the supporter of Lila is according to yoga. Somewhere, what is day and night? Somewhere, what is merely a month? 

> Somewhere, what are many years? For someone, what is very short? For someone, what is extremely long? For someone, what remains as a moment? 

> O Lord, tell me this properly with your Grace. What is heard only once does not bring rest to me, like water on a lump of earth. 

Summary of the Teachings:

The seen world has no independent Existence that needs forceful removal; its "reality" is already peaceful by nature. Just as one does not need to clean something that never truly existed, the wise person stops treating the world as a solid problem requiring hard effort to dissolve.

True Knowledge reveals that the visible world and the Consciousness that knows it are not two separate things. When the Knower sees them unified, like Space containing everything without being touched by it, the mind becomes vast and free like the open sky. The world of elements such as earth, water, and fire is merely a play of Pure Consciousness-light arising within the Self-born Awareness. Whatever appears as Creation is already accomplished within one's own Self, with no external doer or separate substance.

Consciousness projects the appearance of the world in the same way it naturally flows, like a river creating its own currents until effort or understanding halts the projection. Even the tiniest particle exists only as a shining in the clear Space of Pure Consciousness. This entire display is a kind of empty delusion without any real support, tendency, fixed state, destiny, or unavoidable fate. Questioning these ideas helps loosen the grip of false belief in the world's independence.

Everything stands exactly as it appears, yet it remains undivided and whole. What we call infinite Maya is only this appearance, but in Truth, no such Maya or illusion exists separately. The highest vision brings deep relief, cooling the mind burned by worldly suffering like moonlight after a forest fire. Rama feels he has at last understood the nature of what is to be known — its essence, quality, source, and timing — and experiences inner quietude while reflecting on these teachings.

Rama still thirsts for more clarity and asks about the nature of time in relation to the three creations and the supporter of the Lila story. Time appears differently according to the state of yoga or awareness: as day and night in one context, a month in another, many years, a short period, a very long span, or even a single moment for someone else. Hearing once is not enough for deep rest, just as water rolls off hard earth without soaking in. Graceful repeated teaching is needed for the mind to fully absorb and rest in the Truth.