Chapter 3.63, Verses 1–11

Yoga Vashishtha 3.63.1–11

(The verses explain that Brahm, the Ultimate Reality, is everything. It is all-powerful, present everywhere, and takes every possible form)

श्रीवसिष्ठ उवाच ।

यदेतद्ब्रह्मतत्त्वं सर्वथा सर्वदैव सर्वत एव सर्वशक्ति सर्वाकारं सर्वेश्वरं सर्वगं सर्वमेवेति ॥ १॥

एष त्वात्मा सर्वशक्तित्वाच्च क्वचिच्चिच्छक्तिं प्रकटयति क्वचिच्छान्तिं क्वचिज्जडशक्तिं क्वचिदुल्लासं क्वचित्किंचिन्न किंचित्प्रकटयति ॥ २॥

यत्र यदा यदेवासौ यथा भावयति तत्र तदा तदेवासौ प्रपश्यति ॥ ३॥

सर्वशक्तेर्हि या यैव यथोदेति तथैव सा ॥ ४॥

तदास्ति शक्तिर्नानारूपिणी सा स्वभावत इमाः शक्तयोऽयमात्मेति ॥ ५॥

एवं विकल्पजालं व्यवहारार्थं धीमद्भिः परिकल्पितं लोके नत्वात्मनि विद्यते भेदः ॥ ६॥

यथोर्मितरङ्गपयसां सागरे कटकाङ्गदकेयूरैर्वा हेम्नः।

अवयवावयविनोः संवित्काल्पनिकी द्विता न वास्तवी ॥ ७॥

यथा यच्चेत्यते हि तथैव तन्न बाह्यतो नान्तरतश्चैतत्समुदेति हि ॥८॥

सर्वात्मत्वात्समाभासं क्वचित्किंचित्प्रपश्यति ॥ ९॥

सर्वाकारमयं ब्रह्मैवेदं ततं मिथ्याज्ञानवद्भिः शक्तिशक्तिमत्त्वे अवयवावयविरूपे कल्पिते न पारमार्थिके ॥ १०॥

सद्वा भवत्वसद्वा चिद्यत्संकल्पयत्यभिनिविशति तत्तत्पश्यति सकला तत्सद्ब्रह्मैव चिद्भाति ॥ ११॥

Sage Vashishta continued:

3.63.1–5

> This Brahm Reality is in every way, always, everywhere, all-powerful, taking all forms, the Supreme Lord, present in everything, and is everything itself. 

> This very Self, because it is all-powerful, sometimes shows the power of Consciousness, sometimes Peace, sometimes dull or inert power, sometimes Joy and brightness, and sometimes it shows something or even nothing at all. 

> Wherever, whenever, and in whatever way the Self imagines something, there and then it sees exactly that. 

> Whatever arises from the all-powerful one appears exactly as it does. 

> That power exists in many forms. By its own Nature, all these powers are this very Self. 

3.63.6–11

> In this way, the web of different ideas and imaginations is created by intelligent people for practical dealings in the world. But in the True Self, no such differences really exist. 

> Just as waves and ripples are not separate from the ocean, and just as bracelets, armlets and ornaments are not separate from gold, the imagined division between parts and the whole in Consciousness is imaginary and not Real. 

> Whatever is conceived or thought of appears exactly like that. It does not rise from outside or from inside; it simply appears. 

> Because it is the Self of everything, it sometimes sees all things as similar appearances. 

> This entire Universe is nothing but Brahm, which takes all forms and is spread everywhere. The ideas of power and the powerful, or parts and the whole, are imagined by people due to false knowledge. They are not the Highest Truth. 

> Whether something is Real or unreal, whatever the Consciousness strongly thinks of and gets involved in, it sees exactly that. All of it is truly the One Brahm. Consciousness alone shines as everything. 

Summary of the Teachings:

This Brahm is the same as the Inner Self (Atman). There is no difference between them. The Self has infinite power and can appear in many ways – sometimes as active mind, sometimes as peace, sometimes as lively energy, and sometimes as inert matter or even emptiness. Everything we see is simply this one Reality expressing itself.

The world we experience depends completely on how the mind imagines or conceives things. Whatever the Self thinks or visualizes, it immediately sees and experiences as Real. There is no external world separate from this power of Consciousness. Appearances arise naturally from the all-powerful nature of the Self, without coming from outside or inside. This shows that the Universe is not solid and independent but a projection of the One Consciousness.

All differences and divisions we see are only for practical living in the world. Wise people use these ideas in daily life, but in the True Self there is no real division. The verses use examples like waves in the ocean and ornaments made of gold to show that parts and the whole are never truly separate. The idea of many different things existing apart from Brahm is only an illusion created by limited understanding.

Because the Self is present in everything, all appearances are similar in their True Nature. 

People with wrong or incomplete knowledge imagine separations like “power and the one who has power” or “parts and the complete whole.” These ideas are useful in ordinary life but have no place in the Highest Truth. The Real teaching is that only One Brahm exists, and everything is its expression.

In the end, whatever the mind holds on to with strong thought becomes its experience, whether that thing is truly Real or not. All experiences, all forms, and all appearances are nothing but the shining of Pure Consciousness, which is Brahm. The verses guide us to go beyond surface differences and rest in the Knowledge of this One Undivided Reality.

Chapter 3.62, Verses 23–33

Yoga Vashishtha 3.62.23–33

(These verses strongly emphasize the importance of human effort - paurusha - over passive reliance on destiny)

श्रीवसिष्ठ उवाच ।

प्रष्टव्योऽहं त्वया राम दैवपौरुषनिर्णयः।

मदुक्तं पौरुषं पाल्यं त्वयेति नियतिः स्थिता ॥ २३॥

भोजयिष्यति मां दैवमिति दैवपरायणः।

यत्तिष्ठत्यक्रियो मौनं नियतेरेष निश्चयः ॥ २४॥

न स्याद्बुद्धिर्न कर्माणि न विकारादि नाकृतिः।

केवलं त्वित्थमाकल्पं स्थित्या भाव्यमिति स्थिताः ॥ २५॥

अवश्यंभवितव्यैषा त्विदमित्थमिति स्थितिः।

न शक्यते लङ्घयितुमपि रुद्रादिबुद्धिभिः ॥ २६॥

पौरुषं न परित्याज्यमेतामाश्रित्य धीमता।

पौरुषेणैव रूपेण नियतिर्हि नियामिका ॥ २७॥

अपौरुषं हि नियतिः पौरुषं सैव सर्गगा।

निष्फलाऽपौरुषाकारा सफला पौरुषात्मिका ॥ २८॥

नियत्या मूकतामेत्य निष्पौरुषतयाऽक्रियम्।

यस्तिष्ठति प्राणमरुत्स्पन्दस्तस्य क्व गच्छति ॥ २९॥

अथ प्राणक्रियारोधमपि कृत्वा विरामदम्।

यदि तिष्ठति तत्साधुर्मुक्त एव किमुच्यते ॥ ३०॥

पौरुषैकात्मता श्रेयो मोक्षोऽत्यन्तमकर्तृता।

आभ्यां तु सबलः पक्षो निर्दुःखैव महात्मनाम् ॥ ३१॥

नियतिर्ब्रह्मसत्ताभा तस्यां चेत्परिणम्यते।

नूनं परमशुद्धाख्यं तत्प्राप्तैव परागतिः ॥ ३२॥

एतैर्नियत्यादिमहाविलासैब्रह्मैव विस्फूर्जति सर्वगात्मा।

तृणादिवल्लीतरुगुल्मजालैः सत्तेव तोयस्य धरान्तरस्था ॥ ३३॥

Sage Vashishtha continued:

3.62.23–26

> O Rama, you may ask me about the nature of destiny and human effort. My teaching is that you should follow human effort, and this is how destiny is established.

> The person who thinks “destiny will feed me” and remains inactive, silent, and without action — this is the firm decision of destiny.

> There would be no intellect, no actions, no changes, and no forms. One should simply remain established in the thought that “it will be like this” in this world-order.

> This inevitable future State — “it will be exactly like this” — cannot be crossed or overcome even by the intellects of Rudra and other gods.

3.62.27–33

> A wise person should never abandon human effort, relying on this understanding. Destiny itself acts as the controller only through the form of human effort.

> Destiny without human effort is fruitless and inactive. The same destiny, when filled with human effort, becomes fruitful and active within Creation.

> One who becomes silent due to destiny, remains without effort and without action — where does the movement of his life-breath go?

> Even if one stops all activities of the life-breath and remains in complete stillness, if he stays like that, he is called a good person, but is he truly liberated?

> Unity with human effort is beneficial. Liberation is complete non-doership. Among these two, the stronger path for great souls is the one that leads to a completely sorrowless State.

> Destiny is the appearance of Brahm’s existence. If one merges into it, one certainly attains the Supreme Pure State — that is the Highest Goal.

> Through these great plays of destiny and the rest, Brahm alone shines forth as the all-pervading Self — just as the Essence of water exists within the network of grass, creepers, trees, and shrubs standing on the earth.

Summary of the Teachings:

Sage Vasistha tells Rama that one must actively practice effort, as destiny functions through human actions. Waiting idly for destiny to provide everything leads to inaction, which itself becomes a form of destiny. True Wisdom lies in persistent effort rather than fatalistic surrender.

Destiny is portrayed as an inevitable order that even great gods cannot override. However, this inevitability works through human effort. Without effort, destiny remains dormant and fruitless. When combined with sincere human endeavor, destiny becomes active and produces results. The verses reject complete laziness or inaction in the name of destiny.

The teachings discourage extreme passivity, such as stopping all bodily functions or remaining in total inaction. 

Such States may appear spiritual but do not necessarily equal liberation. Real spiritual progress comes from understanding the right balance — effort is essential, and complete non-doership (akartriata) is the Ultimate State of Freedom.

Human effort and destiny are not enemies but two sides of the same Reality rooted in Brahm. Merging with this Divine order through effort leads to purity and the Highest Goal. The world and all its movements are Brahm’s playful expression, appearing through the interplay of destiny and effort, just like water sustaining various plants from within the earth.

Ultimately, these verses guide seekers toward a dynamic spiritual life. One should act with full effort while knowing everything is Brahm’s manifestation. This balanced approach removes sorrow and leads to liberation. Wisdom is to strive diligently, accept the flow of destiny as Divine Will, and Realize the underlying unity of all in Pure Consciousness.

Chapter 3.62, Verses 14–22

Yoga Vashishtha 3.62.14–22

(These verses teach that destiny - niyati - and Creation are not separate from Brahm, the Ultimate Reality or Pure Consciousness)

श्रीवसिष्ठ उवाच ।

विरिञ्चयाद्यात्मभिर्बुद्धैर्बोधायाविदितात्मनाम्।

ब्रह्मात्मैव सा नियतिः सर्गोऽयमिति कथ्यते ॥ १४॥

अचलं चलवद्दृष्टं ब्रह्मापूर्य व्यवस्थितः।

अनादिमध्यपर्यन्तं सर्गो वृक्ष इवाम्बरे ॥ १५॥

पाषाणोदरलेखौघन्यायेनात्मनि तिष्ठता।

ब्रह्मणा नियतिः सर्गो बुद्धोऽबोधवतेव खम् ॥ १६॥

देहे यथाङ्गिनोऽङ्गादि दृश्यते चित्स्वभावतः।

ब्रह्मणा पद्मजत्वेन नियत्याद्यङ्गकं तथा ॥ १७॥

एषा दैवमिति प्रोक्ता सर्वं सकलकालगम्।

पदार्थमलमाक्रम्य शुद्धा चिदिति संस्थिता ॥ १८॥

स्पन्दितव्यं पदार्थेन भाव्यं वा भोक्तृतापदम्।

अनेनेत्थमनेनेत्थमवश्यमिति दैवधीः ॥ १९॥

एषैव पुरुषस्पन्दस्तृणगुल्मादि चाखिलम्।

एषैव सर्वभूतादि जगत्कालक्रियादि वा ॥ २०॥

अनया पौरुषी सत्ता सत्तास्याः पौरुषेण च।

लक्ष्यते भुवनं यावद्द्वे एकात्मतयैव हि ॥ २१॥

नरेण पौरुषेणैव कार्ये सत्तात्मके उभे।

ईदृश्येतेन नियतिरेवं नियतिपौरुषे ॥ २२॥

Sage Vashishta continued:

3.62.14–17

> For those who do not know their True Self, the wise ones like Brahma and others declare that this fixed cosmic law (niyati) is itself Brahm, the Self, and this is called Creation.

> Brahm, though unmoving, appears as if moving. Creation, without beginning, middle, or end, is established by fully pervading everything, like a tree standing in Space.

> Just as lines etched inside a stone exist within it, in the same way, Brahm abiding in its own Self understands Creation and destiny. It is known like Space is perceived by an ignorant person.

> Just as the limbs of a person are seen in the body due to the nature of Consciousness, similarly, for the lotus-born Brahma, destiny and its parts are like its own limbs.

3.62.18–22

> This is called the Divine (daiva). It pervades all objects and impurities across all times. Pure Consciousness remains established in its Pure form.

> The idea of destiny is that things must happen in a certain way through the movement or enjoyment of objects, and one must inevitably experience it in this or that manner.

> This itself is the vibration or effort of the Purusha (person). It is all grass, shrubs, and everything. It is all Beings, the world, Time, and actions.

> Through this human existence and the Existence of the Divine, the world is perceived. These two are really One in Essence.

> By human effort alone, both types of essential actions are accomplished. In this way, destiny is seen, and thus destiny and human effort relate to each other.

Summary of the Teachings:

What we call fate or the fixed order of the Universe is simply Brahm appearing as the world for those who have not Realized their True Self. 

Creation is like an illusion or appearance within the Unchanging Brahm, much like a tree seeming to exist in empty Space. The wise explain this to help people move beyond ignorance toward Self-Knowledge.

The world and its laws appear Real due to Consciousness. 

Brahm, though still and eternal, seems active and moving from our limited view. Destiny operates within Brahm like inherent markings in a stone or limbs in a body. Everything in Creation, including Time and objects, is pervaded by Pure Consciousness, which remains untouched and Pure. This "Divine" force is the underlying intelligence behind all phenomena.

Human effort and destiny are interconnected aspects of the same Reality. The feeling that events must unfold in specific ways comes from the dynamic play of Consciousness. All living things, actions, and the flow of time arise from this one Source. What we call personal effort (paurusha) is part of the Universal vibration of Consciousness.

The verses emphasize non-duality: destiny and human will are not opposites but two sides of One Truth. Through effort, we engage with destiny, and together they shape experience. The world appears through their interplay, but at the deepest level, they are unified in Brahm. Realizing this unity frees one from seeing them as conflicting forces.

Ultimately, these teachings encourage Self-Realization. By understanding that everything is a manifestation of One Consciousness, one transcends limited views of fate versus free will. Both are tools for growth within the grand illusion of Creation, leading toward liberation through Knowledge of the Self as Brahm.

Chapter 3.62, Verses 1–13

Yoga Vashishtha 3.62.1–13

(These verses reveal the illusory and dream-like nature of the entire Universe)

श्रीवसिष्ठ उवाच ।

परमाणुनिमेषाणां लक्षांशकलनास्वपि।

जगत्कल्पसहस्राणि सत्यानीव विभान्त्यलम् ॥ १॥

तेष्वप्यन्तस्तथैवान्तः परमाणुकणं प्रति।

भ्रान्तिरेवमनन्ताहो इयमित्यवभासते ॥ २॥

वहन्तीमाः पराः सत्ताः शान्ताः सर्गपरम्पराः।

सलिलद्रवतेवान्तःस्फुटावर्तविवर्तिका ॥ ३॥

मिथ्यात्मिकैव सर्गश्रीर्भवतीह महामरौ।

तीरद्रुमलतोन्मुक्तपुष्पालीव तरङ्गिणी ॥ ४॥

स्वप्नेन्द्रजालपुरवत्संकथेहापुराद्रिवत्।

संकल्पवदसत्यैव भाति सर्गानुभूतिभूः ॥ ५॥

श्रीराम उवाच ।

एकात्मैकतयैवं हि जाते सम्यग्विचारणात्।

निर्विकल्पात्मविज्ञाने परे ज्ञानवतां वर ॥ ६॥

किमर्थमिह तिष्ठन्ति देहास्तत्त्वविदामपि।

दैवेनैव समाक्रान्ता दैवमत्र च किं भवेत् ॥ ७॥

श्रीवसिष्ठ उवाच ।

अस्तीह नियतिर्ब्राह्मी चिच्छक्तिः स्पन्दरूपिणी।

अवश्यभवितव्यैकसत्ता सकलकल्पगा ॥ ८॥

आदिसर्गे हि नियतिर्भाववैचित्र्यमक्षयम्।

अनेनेत्थं सदा भाव्यमिति संपद्यते परम् ॥ ९॥

महासत्तेति कथिता महाचितिरिति स्मृता।

महाशक्तिरिति ख्याता महादृष्टिरिति स्थिता ॥ १०॥

महाक्रियेति गदिता महोद्भव इति स्मृता।

महास्पन्द इति प्रौढा महात्मैकतयोदिता ॥ ११॥

तृणानीव जगन्त्येवमिति दैत्याः सुरा इति।

इति नागा इति नगा इत्याकल्पं कृतास्थितिः ॥ १२॥

कदाचिद्ब्रह्मसत्ताया व्यभिचारोऽनुमीयते।

चित्रमाकाशकोशे च नान्यथा नियतेः स्थितिः ॥ १३॥

Sage Vashishta said:

3.62.1–5

> Even in the tiniest fraction of an atom or the blink of an eye, thousands of worlds and cosmic ages appear abundantly, as if they were truly Real.

> Oh, within those worlds too, and again within each tiny atom, this endless illusion appears in the same way, manifesting as "this is Reality."

> These Supreme, Peaceful series of Creations and existences flow along, like the fluidity of water with its clear eddies and whirlpools inside.

> The splendor of Creation here is purely illusory, like a river of flowers and garlands appearing in a great desert mirage from trees and creepers on the banks.

> The world experienced as the ground of existence appears unreal, just like a city in a dream, a magic show, a story, a past mountain, or a mere mental concept.

Sriram asked:

3.62.6–7

> O best among the wise, when through proper inquiry the Realization arises of the Oneness of the single Self in the Supreme, concept-free Knowledge of the Self...

> Why then do bodies continue to exist even for those who know the Truth? Are they overpowered by destiny (daiva)? And what exactly is this destiny here?

Sage Vashishta replied:

3.62.8–13

> There exists here a Divine Cosmic law (niyati), which is the vibrating power of Consciousness. It is the one inevitable Existence that pervades all Cosmic cycles.

> Indeed, at the beginning of Creation, this law establishes an imperishable variety of existences. Through it, things are always destined to be this way, and thus the Supreme comes to be.

> It is called the Great Existence, remembered as the Great Consciousness, known as the Great Power, and established as the Great Vision.

> It is spoken of as the Great Action, known as the Great Origin, mighty as the Great Vibration, and declared through the Oneness of the Supreme Self.

> All these worlds are like mere blades of grass. In this way, distinctions such as demons, gods, serpents, and mountains are fixed and endure for a whole Cosmic age.

> Sometimes a deviation from Brahm's Existence is perceived. This is wonderful, appearing as pictures in the vast Space of the sky. The State of this Cosmic law is not otherwise.

Summary of the Teachings:

Even the smallest units of Time and Space contain countless worlds and Cosmic cycles that seem completely real but are products of illusion (bhranti or maya). Creation is compared to mirages, dreams, magic shows, and mental constructs, showing that what appears solid and lasting is actually transient and without independent Reality. The multiplicity of Existence flows like whirlpools in water, always changing yet rooted in a deeper, Peaceful Reality.

Rama questions how Realized Beings who know the non-dual Self still inhabit bodies. Vasistha explains that a Divine Cosmic order or law (niyati), which is none other than the vibrating power of Consciousness (chit-shakti), governs everything. This law is inevitable and operates across all kalpas (cosmic cycles), ensuring that manifestations occur in their destined variety without contradicting the underlying Oneness of Brahm.

This Cosmic law is praised with many names: Great Existence, Great Consciousness, Great Power, Great Vision, Great Action, Great Origin, and Great Vibration. It is ultimately the expression of the Supreme Self's Oneness. Through this law, diverse forms like gods, demons, mountains, and serpents arise and appear distinct, yet they are as insignificant as blades of grass in the grand scheme.

The law creates an imperishable variety of Beings and worlds right from the start of Creation. While occasional perceptions of change or deviation from Pure Brahm may arise, these are like pictures drawn in the sky—apparent but not altering the fundamental fixed order. Everything remains within this Divine framework, which is Brahm itself.

Ultimately, these teachings point to non-dual Realization: 

the world is an appearance in Consciousness, sustained by its own power as niyati. Proper inquiry leads to freedom from concepts, yet life continues under the play of this Cosmic law until full liberation. The emphasis is on seeing through the illusion while understanding the intelligent order behind all appearances.

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.