Chapter 3.95, Verses 15–27

Yoga Vashishtha 3.95.15–27

(Sriram's reasoning on connection between action and the doer of action)

श्रीराम उवाच।

अविसंवादिनार्थे यद्यत्प्रामाणिकदृष्टिभिः।

वीतरागैर्विनिर्णीतं तच्छास्त्रमिति कथ्यते ॥ ३५॥

महासत्त्वगुणोपेता ये धीराः समदृष्टयः।

अनिर्देश्यकलोपेताः साधवस्त उदाहृताः ॥ १६॥

द्वयं हि दृष्टिर्बालानां सिद्धये सर्वकर्मणाम्।

साधुवृत्तं तथा शास्त्रं सर्वदैवानुवर्तते ॥ १७॥

साधुसंव्यवहारार्थं शास्त्रं यो नानुवर्तते।

बहिःकुर्वन्ति तं सर्वे स च दुःखे निमज्जति ॥ १८॥

इह लोके च वेदे च श्रुतिरित्थं सदा प्रभो।

यथा कर्म च कर्ता च पर्यायेणेह संगतौ ॥ १९॥

कर्मणा क्रियते कर्ता कर्त्रा कर्म प्रणीयते।

बीजाङ्कुरादिवन्न्यायो लोकवेदोक्त एव सः ॥ २०॥

कर्मणो जायते जन्तुर्बीजादिव नवाङ्कुरः।

जन्तोः प्रजायते कर्म पुनर्बीजमिवाङ्कुरात् ॥ २१॥

यया वासनया जन्तुर्नीयते भवपञ्जरे।

तद्वासनानुरूपेण फलं समनुभूयते ॥ २२॥

एवं स्थिते कथं नाम जन्मबीजेन कर्मणा।

विनोत्पत्तिस्त्वया प्रोक्ता भूतानां ब्रह्मणः पदात् ॥ २३॥

पक्षेणानेन भगवन्भवता जन्मकर्मणोः।

तिरस्कृता जगज्जाता साऽविनाभावितैतयोः ॥ २४॥

ब्रह्मण्यकारणे ब्रह्मन्ब्रह्मादिषु फलेषु च।

कर्मणां फलमस्तीति द्वयं लोके प्रमार्जितम् ॥ २५॥

संजाते संकरे लोके कर्मस्वफलदायिषु।

मात्स्यन्याये विलसति नाश एवावशिष्यते ॥ २६॥

किं तत्कृतं भवत्येव भगवन्ब्रूहि तत्त्वतः।

एनं मे संशयं स्फारं छिन्धि वेद्यविदांवर ॥ २७॥

Sriram said:

3.95.15–21

> That which is firmly decided, regarding an uncontradicted truth, by those free from attachment who possess authoritative insight, is called scripture.

> Those who are endowed with the great quality of purity (sattva), who are firm-minded, who have equal vision toward all, and who possess indescribable noble qualities, are called the virtuous (sādhus).

> For the success of all actions of those who are still immature, there are always two guiding principles: the conduct of the virtuous and the scriptures. One should always follow them.

> Anyone who does not follow the scriptures for the sake of proper conduct with the virtuous is rejected by everyone, and he himself sinks into misery.

> O Lord, in this World and in the Veda, the sacred tradition always declares that action and the doer are connected here, following one another in succession.

> The doer is produced by action, and action is carried out by the doer. This principle, like the relationship between a seed and a sprout, is stated both in worldly usage and in the Veda.

> A living Being is born from action, just as a new sprout arises from a seed. In turn, action arises from the living Being, just as a seed comes from a sprout.

3.95.22–27

> By the particular latent impression (vāsanā) through which a living Being is led into the cage of Worldly existence, a result corresponding exactly to that impression is experienced.

> This being the case, how then have you declared that the origin of Beings from the State of Brahm takes place without the action that is the seed of birth?

> O revered one, by this view of yours the universally accepted mutual dependence of birth and action has been set aside.

> O wise one, the dualistic notion that actions yield results—both in the Causeless Brahm and in effects such as Brahmā and others—is completely wiped out in the World.

> When confusion arises in the World regarding actions that no longer yield results, and the law of the fish (stronger devouring the weaker) prevails, only destruction remains.

> What then is actually accomplished, O Lord? Tell me the truth. Cut asunder this vast doubt of mine, O best among those who know what is to be Known.

Summary of the teachings:

These verses present Sri Rama’s careful reasoning about the nature of true scripture, the character of the virtuous, and the inseparable link between action (karma) and the doer. He first defines scripture as that which is established by dispassionate, authoritative seers on the basis of uncontradicted truth. He then describes the virtuous as those filled with pure sattva, equal vision, and noble qualities. For ordinary people still growing in understanding, the two reliable guides for successful action are the conduct of such virtuous persons and the scriptures themselves. Anyone who discards these guides is socially rejected and falls into suffering.

Rama next recalls the clear teaching of both worldly experience and the Veda: action and the doer continuously produce each other, exactly as a seed produces a sprout and the sprout produces a new seed. A living Being arises from previous action; that being then generates fresh action. The latent impressions (vāsanās) that drive a being through the cycle of existence also determine the precise fruits that being experiences. This mutual dependence of birth and action is presented as an established fact.

Against this background Rama raises a pointed doubt about the teaching he has heard earlier—that Beings arise from the Pure State of Brahm without the involvement of action as the seed of birth. He argues that such a view appears to set aside the universally acknowledged inseparable connection between birth and action. If actions are said to have no results either in the Causeless Brahm or in the World of effects beginning with Brahmā, then the entire dualistic framework of action and its fruit is erased.

Rama warns of the practical consequences of such confusion. When people come to believe that actions yield no results, moral order collapses; the law of the jungle (the stronger devouring the weaker) takes over, and only destruction remains. Finally he earnestly requests Vasistha to resolve this large and urgent doubt by explaining what is truly accomplished in the light of the higher teaching, so that the apparent contradiction may be removed.

Chapter 3.95, Verses 1–14

Yoga Vashishtha 3.95.1–14

(These verses teach that action and the doer are not two separate things)

श्रीवसिष्ठ उवाच।

अभिन्नौ कर्मकर्तारौ सममेव परात्पदात्।

स्वयं प्रकटतां यातौ पुष्पामोदौ तरोरिव ॥ १॥

सर्वसंकल्पनामुक्ते जीवा ब्रह्मणि निर्मले।

स्फुरन्ति वितते व्योम्नि नीलिमेवाज्ञचक्षुषः ॥ २॥

अप्रबुद्धजनाचारो यत्र राघव दृश्यते।

तत्र ब्रह्मण उत्पन्ना जीवा इत्युक्तयः स्थिताः ॥ ३॥

संप्रबुद्धजनाचारे वक्तुमेतन्न शोभनम्।

यद्ब्रह्मण इदं जातं न जातं चेति राघव ॥ ४॥

काचिद्वा कलना यावन्न नीता राघव प्रथाम्।

उपदेश्योपदेशश्रीस्तावल्लोके न शोभते ॥ ५॥

अतो भेददृशा दीनामङ्गीकृत्योपदिश्यते।

ब्रह्मेदमेते जीवा वै वेति वाचामयं क्रमः ॥ ६॥

इति दृष्टो निरासङ्गाद्ब्रह्मणो जायते जगत्।

तज्जं तदेव तद्धेतुगतं दुरवबोधतः ॥ ७॥

मेरुमन्दरसंकाशा बहवो जीवराशयः।

उत्पत्योत्पत्य संलीनास्तस्मिन्नेव परे पदे ॥ ८॥

अथानन्ताः स्फुरन्त्येते जायमानाः सहस्रशः।

नानाककुब्निकुञ्जेषु पादपेष्विव पल्लवाः ॥ ९॥

जीवौघाश्चोद्भविष्यन्ति मधाविव नवाङ्कुराः।

तत्रैव लयमेष्यन्ति ग्रीष्मे मधुरसा इव ॥ १०॥

तिष्ठन्त्यजस्रं कालेषु त एवान्ये च भूरिशः।

जायन्ते च प्रलीयन्ते परस्मिञ्जीवराशयः ॥ ११॥

पुष्पामोदाविवाभिन्नौ पुमान्कर्म च राघव।

परमेशात्समायाते तत्रैव विशतः शनैः ॥ १२॥

दृष्टमेते जगत्यस्मिन्दैत्योरगनरामराः।

उद्भवन्त्यभवा भावैः प्रस्फुरन्ति पुनः पुनः ॥ १३॥

हेतुर्विहरणे तेषामात्मविस्मरणादृते।

न कश्चिल्लक्ष्यते साधो जन्मान्तरफलप्रदः ॥ १४॥

Sage Vashishta said:

3.95.1–7

> Action and the doer are inseparable. They appear together at the same time from the Supreme State, just as the flower and its fragrance arise naturally from the tree.

> Individual souls appear in Pure Brahm, which is free from all thoughts and ideas, just as the blue colour appears in the vast sky to the eyes of the ignorant.

> O Rama, where the ways of unenlightened people are seen, there the teaching is given that individual souls are born from Brahm.

> O Rama, among those who are fully enlightened, it is not proper to say that this has been born from Brahm or that it has not been born.

> O Rama, until some form of understanding is established in common practice, the beauty of the teaching given to the student does not shine in the World.

> Therefore, accepting the limited view of those who see difference, it is taught: “This is Brahm, and these are the individual souls.” This is the order of words used.

> Thus it is seen that the World arises from Brahm, which is free from attachment. What is born from it is the same as it and is rooted in that cause, though this is hard to understand.

3.95.8–14

> Many groups of living Beings, vast like Mount Meru and Mount Mandara, arise again and again and then merge back into that same Supreme State.

> Then countless Beings appear, being born in thousands, like new leaves on trees in various directions and thickets.

> Streams of living Beings will arise like fresh sprouts in spring. They will dissolve right there, just as the sweet sap dries up in the summer heat.

> They remain continuously through the ages, and many others also. Groups of living Beings are born and dissolve in the Supreme.

> O Rama, the person and action are inseparable like the fragrance of a flower. They come forth from the Supreme Lord and slowly enter back into the same.

> It is seen in this World that demons, serpents, humans and gods, though essentially unborn, arise and shine again and again through various States of Being.

> O good one, no cause is seen for their wandering (which gives the results of future births) except the forgetting of the Self.

Summary of the Teachings:

Both action and the doer arise together from the Highest Reality in the same natural way that a flower and its scent come from a tree. There is no real split between the one who acts and the act itself; they appear as one expression of the same Source.

Individual souls seem to exist within Pure Brahm, which has no thoughts or ideas, in the same way that the colour blue seems to colour the clear sky for those who do not know better. This appearance is only for the unawakened. For people still bound by ordinary ways of thinking, teachers say that souls come from Brahm. But for those who are fully awake, it is not right to speak of birth or non-birth from Brahm, because nothing truly stands apart from it.

Teaching must begin by accepting the limited view of those who see difference. Words such as “This is Brahm and these are the souls” are used only as a helpful step. In truth the World arises from Brahm, which remains free of any attachment. What appears is not different from its Source, even though this is difficult for the mind to grasp.

Countless groups of living Beings arise and disappear again and again, like vast mountains rising and sinking, or like new leaves and sprouts that come in spring and dry away in summer. They remain for a time and then return into the same Supreme State. The person and action themselves come out from the Supreme Lord and slowly return into it, never separate from it.

Demons, serpents, humans and gods appear and reappear through different forms, yet they are essentially unborn. The only Real cause of their continued wandering through births is the forgetting of their True Self. When that forgetfulness ends, the cycle of appearing and dissolving loses its hold.

Chapter 3.94, Verses 23–32

Yoga Vashishtha 3.94.23–32

(Brahm - the Absolute Reality)

श्रीवसिष्ठ उवाच।

मन्दारमञ्जरीरूपाश्चन्द्रबिम्बादिवांशवः।

सर्वा एव समुत्पन्ना ब्रह्मणो दृश्यदृष्टयः ॥ २३॥

यथा विटपिनश्चित्रास्तद्रूपा विटपश्रियः।

सर्वा एव समुत्पन्ना ब्रह्मणो जीवपङ्क्तयः ॥ २४॥

कटकाङ्गदकेयूरयुक्तयः कनकादिव।

सर्वा एवोत्थिता राम ब्रह्मणो जीवराशयः ॥ २५॥

निर्झरादमलोद्योतात्पयसामिव बिन्दवः।

अजस्यैवाखिला राम भूतसंततिकल्पनाः ॥ २६॥

आकाशस्य घटस्थालीरन्ध्राकाशादयो यथा।

सर्वा एवोत्थिता लोककलना ब्रह्मणः पदात् ॥ २७॥

सीकरावर्तलहरीबिन्दवः पयसो यथा।

सर्वा एवोत्थिता राम ब्रह्मणो दृश्यदृष्टयः ॥ २८॥

मृगतृष्णातरङ्गिण्यो यथा भास्करतेजसः।

सर्वा दृश्यदृशो द्रष्टुर्व्यतिरिक्ता न रूपतः ॥ २९॥

शीतरश्मेरित ज्योत्स्ना स्वालोक इव तेजसः।

एवमेता हि भूतानां जातयो विविधाश्च याः ॥ ३०॥

यस्मादेव समायान्ति तस्मिन्नेव विशन्ति च।

काश्चिज्जन्मसहस्रान्ते जातयश्चिरकालिकाः।

काश्चित्कतिपयातीतजन्मरूपा व्यवस्थिताः ॥ ३१॥

इत्थं जगत्सु विविधेषु विचित्ररूपास्तस्येच्छया भगवतो व्यवहारवत्यः।

आयान्ति यान्ति निपतन्ति तथोत्पतन्ति रूपश्रियः कणघटा इव पावकोत्थाः ॥ ३२॥

Sage Vashishta continued:

3.94.23–32

> Just as rays resembling clusters of Mandara flowers come forth from the moon’s disc, so all perceptions of the visible world have arisen from Brahm.

> Just as diverse trees and their various forms of beauty arise from themselves, so all multitudes of living Beings have arisen from Brahm.

> O Rama, just as all ornaments such as bracelets, armlets and bangles arise from gold, so all multitudes of living Beings have arisen from Brahm.

> O Rama, just as drops of water arise from a pure and shining spring, so all the imaginings of successive Beings arise from the Unborn One alone.

> Just as the spaces inside a pot, a plate or a hole and the like are of the one vast space, so all conceptions of the Worlds have arisen from the State of Brahm.

> Just as spray, whirlpools, waves and drops arise from water, so all perceptions of the visible World have arisen from Brahm, O Rama.

> Just as the waves of a mirage appear from the sun’s rays, so all visible perceptions are not different in nature from the Seer.

> Just as the cool moonlight is the light of the moon itself and the sun’s own radiance is its light, so are all the various kinds of Beings.

> From whom they come, into that same they return. Some species last for a thousand births and are of long duration; others are established after only a few past births.

> Thus, by the Will of the Lord, the manifold forms of various kinds move about in the many Worlds. They come and go, fall and rise, shining like sparks that fly up from fire.

Summary of the Teachings:

These verses teach that the entire visible universe and all living beings arise solely from Brahm, the Absolute Reality, without any real separation from it. Through a series of clear analogies—moon-rays, trees and their beauty, gold ornaments, water-drops from a spring, limited spaces within the one sky, waves and spray from water, and the false waves of a mirage—the text shows that every appearance is only a temporary expression of the same Undivided Source.

The teaching emphasises non-difference: the perceptions of the World are not other than the Seer or Brahm in their essential nature. Just as cool moonlight is nothing but the moon’s own light and sunlight is the sun’s own radiance, the many kinds of Beings are only modifications of the one Consciousness. Apparent multiplicity is therefore an appearance, not an independent Reality.

All these forms come forth from Brahm and eventually return into it. Some species persist through many thousands of births and last a long time; others appear after only a few previous lives. This cycle of arising and dissolving is continuous and is governed solely by the will of the Lord.

The World with its countless shapes and activities is therefore only a play of Divine Will. Beings move, appear, disappear, rise and fall exactly as sparks rise from a fire, shine briefly and then vanish. Nothing has an independent existence apart from Brahm.

The practical import is that true understanding of this origin and identity frees the mind from attachment to the changing forms. When one sees every appearance as nothing but Brahm expressing itself, the sense of separation and the suffering that follows from it come to an end.

Chapter 3.94, Verses 15–22

Yoga Vashishtha 3.94.15–22

(The different degrees of tamas)

श्रीवसिष्ठ उवाच।

चिरमोक्षा हि कथिता तामसी सा महर्षिभिः।

तज्जन्मनैव मोक्षस्य भागिनी चेत्तदुच्यते ॥ १५॥

तज्ज्ञैस्तामससत्त्वेति तादृशारम्भशालिनी।

भवैः कतिपयैर्मोक्षभागिनी चेत्तदुच्यते ॥ १६॥

तमोराजसरूपेति तादृशैर्गुणबृंहितैः।

पूर्वजन्मसहस्राढ्या पुरोजन्मशतैरपि ॥ १७॥

मोक्षायोग्या ततः प्रोक्ता तज्ज्ञैस्तामसतामसी।

पूर्वं तु जन्मलक्षाढ्या जन्मलक्षैः पुरोऽपि चेत् ॥ १८॥

संदिग्धमोक्षा तदसौ प्रोच्यतेऽत्यन्ततामसी।

सर्वा एताः समायान्ति ब्रह्मणो भूतजातयः ॥ १९॥

किंचित्त्प्रचलिता भोगात्पयोराशेरिवोर्मयः।

सर्वा एव विनिष्क्रान्ता ब्रह्मणो जीवराशयः ॥ २०॥

स्वतेजःस्पन्दिताभोगाद्दीपादिव मरीचयः।

सर्वा एव समुत्पन्ना ब्रह्मणो भूतपङ्क्तयः ॥ २१॥

स्वमरीचिबलोद्भूता ज्वलिताग्नेः कणा इव।

सर्वा एवोत्थितास्तस्माद्ब्रह्मणो जीवराशयः ॥ २२॥

Sage Vashishta continued:

3.94.15–22

> The great Sages call that tamasic State one of delayed liberation. If it shares in liberation in that very birth, it is then given another name.

> Those who know call such a beginning “tamasic-sattva.” If it attains a share in liberation after only a few births, it is then called by yet another name.

> It is of the form of tamas mixed with rajas and is swollen by such qualities. It has already passed through thousands of earlier births and still has hundreds of births ahead.

> Therefore the wise call it “tamasic of the tamasic” and unfit for liberation, if it has already lived through a hundred thousand births and still faces a hundred thousand more.

> When liberation remains doubtful, that State is called extremely tamasic. All these classes of Beings come forth from Brahm.

> Slightly stirred by enjoyment, like waves rising from the ocean, all the multitudes of living Beings have issued from Brahm.

> From the expansion of its own vibrating radiance, just as rays come from a lamp, all the lines of Beings have arisen from Brahm.

 

> Born from the power of its own rays, like sparks from a blazing fire, all the multitudes of living Beings have risen from that Brahm.

Summary of the teachings:

These verses classify the different degrees of tamas (inertia and ignorance) that condition the soul’s journey toward liberation. The denser the tamas, the longer the cycle of births required before freedom becomes possible. A purely tamasic condition may need countless lives; a slightly mixed tamasic-sattvic condition may need only a few; the densest “tamasic of the tamasic” condition leaves liberation itself uncertain even after hundreds of thousands of births.

The text then shifts from classification to origin. Every one of these graded beings—whether quick or slow to liberate—ultimately springs from the same Source, Brahm. The differences among them are only differences of degree in the agitation or density of their manifestation, not differences of Essence.

Three vivid images drive the point home: waves that rise and fall on the surface of the ocean while remaining water; rays that stream from a lamp while remaining light; and sparks that fly from a fire while remaining fire. In the same way, all living multitudes appear, move, and disappear within Brahm without ever becoming separate from it.

The practical implication is that no soul is essentially cut off from the Absolute. Even the most tamasic condition is only a temporary thickening of the same Consciousness. Knowledge of this non-difference gradually thins the density, shortens the remaining journey, and finally reveals the soul’s identity with its Source.

Thus the teaching balances realism about the length of the path with the assurance that the path itself is never outside Brahm. Liberation is not the acquisition of something new but the recognition of what has always been True.

Chapter 3.94, Verses 1–14

Yoga Vashishtha 3.94.1–14

(Creation and the three gunas)

श्रीवसिष्ठ उवाच।

उत्तमाधममध्यानां पदार्थानामितस्ततः।

उत्पत्तीनां विभागोऽयं श्रृणु वक्ष्यामि राघव ॥ १॥

इदं प्रथमतोत्पन्नो योऽस्मिन्नेव हि जन्मनि।

इदंप्रथमतानाम्नी शुभाभ्याससमुद्भवा ॥ २॥

शुभलोकाश्रया सा च शुभकार्यानुबन्धिनी।

सा चेद्विचित्रसंसारवासनाव्यवहारिणी ॥ ३॥

भवैः कतिपयैर्मोक्षमित्युक्ता गुणपीवरी।

तादृक्फलप्रदानैककार्याकार्यानुमानदा ॥ ४॥

तेन राम ससत्त्वेति प्रोच्यते सा कृतात्मभिः।

अथ चेच्चित्रसंसारवासना व्यवहारिणी ॥ ५॥

अत्यन्तकलुषा जन्मसहस्रैर्ज्ञानभागिनी।

तादृक्फलप्रदानैकधर्माधर्मानुमानदा ॥ ६॥

असावधमसत्त्वेति तेन साधुभिरुच्यते।

सैव संख्यातिगानन्तजन्मवृन्दादनन्तरम् ॥ ७॥

संदिग्धमोक्षा यदि तत्प्रोच्यतेऽत्यन्ततामसी।

अनद्यतनजन्मा तु जातिस्तादृशकारिणी ॥ ८॥

योत्पत्तिर्मध्यमा पुंसो राम द्वित्रिभवान्तरा ।

तादृक्कार्या तु सा लोके राजसी राजसत्तम ॥ ९॥

अविप्रकृष्टजन्मापि सोच्यते कृतबुद्धिभिः।

सा हि तन्मृतिमात्रेण मोक्षयोग्या मुमुक्षुभिः ॥ १०॥

तादृक्कार्यानुमानेन प्रोक्ता राजससात्त्विकी।

सैव चेदितरैरल्पैर्जन्मभिर्मोक्ष भागिनी ॥ ११॥

तत्तादृशी हि सा तज्ज्ञैः प्रोक्ता राजसराजसी।

सैव जन्मशतैर्मोक्षभागिनी चेच्चिरैषिणी ॥ १२॥

त्वदुक्ता तादृगारम्भा सद्भी राजसतामसी।

सैव संदिग्धमोक्षा चेत्सहस्रैरपि जन्मनाम् ॥ १३॥

तदुक्ता तादृशारम्भा राजसात्यन्ततामसी।

भुक्तजन्मसहस्रा तु योत्पत्तिर्ब्रह्मणो नृणाम् ॥ १४॥

Sage Vasishta said: 

3.94.1–8

> O Raghava, listen. I shall now explain to you this classification of the origins of superior, inferior and middle things that arise here and there.

> That which arises first in this very birth is called “firstness.” It springs from the practice of good actions.

> It rests in auspicious realms and is linked with good deeds. If, however, it becomes engaged in the varied latent desires and activities of worldly life…

> …then it is said to attain liberation after only a few births and is called “rich in qualities.” It alone gives results of that kind and helps one judge right and wrong actions.

> Therefore, O Rama, the wise who have purified themselves call it “endowed with sattva.” But if it is driven by the colourful latent desires of worldly existence…

> …it becomes extremely impure and shares in Knowledge only after thousands of births. It alone bestows results of that kind and helps one judge dharma and adharma.

> Therefore the good call it “of low quality.” The same one, after countless endless births…

> …if its liberation still remains doubtful, is then called “extremely tamasic.” Such a nature is produced by deeds of a past existence.

3.94.9–14

> O Rama, best of Kings, the intermediate origin of a person that stands two or three births away from liberation is known in the world as rajasic because of its characteristic actions.

> Even one whose birth is not far removed is so named by those of cultivated understanding. Seekers of liberation regard that origin as fit for liberation simply by the death of the present body.

> By inference from its characteristic actions it is called rajasic-sattvic. If the same attains a share in liberation after only a few more births…

> …then the knowers call it rajasic-rajasic. If the same attains a share in liberation only after hundreds of births and is long in seeking it…

> …then the good call such an undertaking rajasic-tamasic. If even after thousands of births its liberation remains doubtful…

> …then that undertaking is called extremely rajasic-tamasic. It is the origin of human Beings (and even of Brahma) that has already experienced thousands of births.

Summary of the Teachings:

These verses present a graded classification of the origins or births of living Beings according to the predominance of the three gunas—sattva, rajas and tamas—and the length of time required for liberation. Vasishta explains to Rama that Beings arise in superior, middling and inferior categories depending on the latent tendencies (vasanas) carried from previous lives and the quality of actions performed. The purest origin, rooted in long practice of virtuous deeds, rests in auspicious realms, produces good results and leads to liberation after only a few births; the wise therefore call it sattvic.

When the same origin becomes entangled in the varied desires and activities of samsara, purity is lost. Liberation is then postponed for thousands of births, Knowledge is gained only slowly, and the condition is labelled low-quality or extremely tamasic if even after countless lives freedom remains uncertain. Intermediate births that require two or three more lives for liberation are termed rajasic; those a little closer to freedom may still be liberated at the end of the present body and are regarded as highly favourable by sincere seekers.

Further distinctions appear among the rajasic types. Some, whose actions combine energy with a measure of purity, reach liberation after a few additional births and are called rajasic-sattvic. Others need hundreds of births and are therefore rajasic-rajasic. When even thousands of lives leave liberation in doubt, the origin is judged rajasic-tamasic or extremely so. In every case the decisive factors are the nature of the latent impressions and the character of the deeds that shape each successive birth.

The teaching emphasises that the length of the journey to freedom is not fixed by external fate but by the quality of one’s own inner tendencies and conduct. Pure, sattvic practice shortens the path dramatically, while entanglement in worldly vasanas lengthens it indefinitely. Even the origin of human Beings, and by extension that of Brahma himself, is said to have already passed through thousands of births, underscoring the vast scale of transmigration for those still bound by impurity.

Ultimately the verses encourage discrimination: by recognising the guna that predominates in one’s present state and by cultivating auspicious actions and pure associations, a seeker can move steadily from lower to higher grades and finally attain liberation. The classification serves as both a map of the relative stages of spiritual evolution and a practical reminder that liberation is always possible, though the time required depends entirely on the purity of one’s own mind and deeds.

Chapter 3.93, Verses 13–24

Yoga Vashishtha 3.93.13–24

(These verses explain how individual souls arise from Pure Consciousness)

श्रीवसिष्ठ उवाच।

तेऽभ्युत्थिता एव चिन्नभसो नभसि तन्मात्रैरावलिता गगनपवनान्तर्वर्तिनश्चतुर्दशविधा ये भूतजातमध्यतयाभ्यासे तिष्ठन्ति तस्या एव प्राणशक्तिद्वारेण प्रविश्य शरीरं स्थावरं जंगमं वापि बीजतां गच्छन्ति ॥ १३॥

तदनु योनितो जगति जायन्ते तदनु काकतालीययोगेनोत्पन्नवासनाप्रवाहानुरूपकर्मफलभागिनो भवन्ति ॥ १४॥

ततः कर्मरज्जुभिर्वासनावलिताभिर्बद्धशरीरा भ्रमन्तः प्रोत्पतन्ति च ॥ १५॥

इच्छैवैता भूतजातयः ॥ १६॥

काश्चिज्जनसहस्रान्ताः पतन्ति वनपर्णवत्।

कर्मवात्या परिभ्रान्ता लुठन्ति गिरिकुक्षिषु ॥ १७॥

अप्रमेयभवाः काश्चिच्चित्सत्ताज्ञानमोहिताः।

चिरजाता भवन्तीह बहुकल्पशतान्यपि ॥ १८॥

काश्चित्कतिपयातीता मनोरमभवान्तराः।

विहरन्ति जगत्यस्मिन्शुभकर्मपरायणाः ॥ १९॥

काश्चिद्विज्ञातविज्ञानाः परमेव पदं गताः।

वातोद्भूताः पयोमध्यं सामुद्रा इव बिन्दवः ॥ २०॥

उत्पत्तिः सर्वजीवानामितीह ब्रह्मणः पदात्।

आविर्भावतिरोभावभङ्गुरा भवभाविनी ॥ २१॥

वासनाविषवैषम्यवैधुर्यज्वर धारिणी।

अनन्तसंकटानर्थकार्यसत्कारकारिणी ॥ २२॥

नानादिग्देशकालान्तशैलकन्दर चारिणी।

रचितोत्तमवैचित्र्यविहिताऽऽसंभ्रमाऽसती ॥ २३॥

एषा जगज्जाङ्गलजीर्णवल्ली सम्यक्समालोककुठारकृत्ता।

वल्लीव विक्षुब्धमनःशरीरा भूयो न संरोहति रामभद्र ॥ २४॥

Sage Vashishta continued:

3.93.13–24

> They arise from the Space of Consciousness into the sky, covered by the subtle elements, and remaining within Space and Air. These fourteen kinds of Beings, which stand as the inner essence among all created things, enter through the life-force into stationary or moving bodies and become seeds.

> After that they are born in the world from wombs. Then, by chance coincidence, they share the results of actions according to the flow of the latent impressions that have arisen.

> Then, with bodies bound by the ropes of actions that are wrapped in latent impressions, they wander about and rise up.

> These classes of Beings are nothing but desire itself.

> Some, after thousands of births, fall like leaves in a forest. Whirled by the storm of actions, they roll about in the hollows of mountains.

> Some, with immeasurable births and deluded about the Knowledge of Conscious Existence, remain long-lived here even for hundreds of ages.

> Some, having passed a few stages, enjoy charming intermediate existences and move about in this world devoted to good actions.

> Some, who have Realized True Knowledge, reach the Supreme State, like Ocean drops raised by the wind that return to the midst of the waters.

> Thus the origin of all living Beings is from the State of Brahm. This cycle that produces Existence is fragile, appearing and disappearing.

> It carries the fever of imbalance and distress from the poison of latent impressions, and causes endless dangers, misfortunes, actions, and attachments.

> It roams through various directions, places, times, mountain caves and hollows. Created with great variety, arranged to cause confusion, and unreal.

> This old creeper of the world-jungle, once properly cut by the axe of clear insight, does not grow again, O Rama, just like a creeper whose mind and body are thoroughly disturbed.

Summary of the Teachings:

Covered by subtle elements, the souls exist in Space and Air as fourteen kinds of Beings. Through the life-force they enter bodies—whether plants or animals—and become the seed of new life. This shows that birth is not random but a process rooted in Consciousness itself.

Once born through wombs, beings experience the results of their actions according to the stream of latent desires and impressions that arise by seeming chance. Bound by the ropes of karma wrapped in these impressions, they keep wandering and rising into new lives. Desire alone is the true nature of all these forms of existence.

Different Beings follow different paths. Some fall after thousands of births like dry leaves, tossed by the storm of actions into mountain hollows. Others, deluded about their True Conscious Nature, live through countless ages. Some enjoy pleasant lives devoted to good deeds after a few births. A few who gain True Knowledge return to the Highest State, like drops of ocean water lifted by wind and falling back into the sea.

The entire process of birth for all living beings comes from the State of Brahm. Yet this cycle of appearing and disappearing is fragile and temporary. It is like a creeper poisoned by latent impressions that causes endless troubles, dangers, and attachments. It spreads across all directions, places, and times, full of variety and confusion, yet ultimately unreal.

When this old creeper of Worldly Existence is cut by the sharp axe of clear, perfect insight, it never grows again. Just as a thoroughly disturbed creeper cannot take root once more, the cycle of birth and suffering ends for one who sees the Truth. This is the final teaching offered to Rama: True Knowledge destroys the root of repeated existence.

Chapter 3.93, Verses 1–12

Yoga Vashishtha 3.93.1–12

(The process of Creation)

श्रीवसिष्ठ उवाच।

इति मे भगवता पूर्वमुक्तं तदेतदद्य तुभ्यं कथितम् ॥ १॥

तस्मादनाख्यानाद्ब्रह्मणः सर्वतः सर्वमनाख्यानमुत्पद्यते स्वयमेव तद्धनतां प्राप्य मनः संपद्यते ॥ २॥

तन्मनस्तन्मात्रकल्पनपूर्वकसन्निवेशं भवति ततस्तैजसः पुरुषः संपद्यते सोऽयं ब्रह्मेत्यात्मनि नाम कृतवान् ॥ ३॥

तेन राम योऽयं परमेष्ठी तन्मनस्तत्त्वं विद्धि ॥ ४॥

समनस्तत्त्वाकारो भगवानब्रह्मा संकल्पमयत्वाद्यदेव संकल्पयति तदेव पश्यति ॥ ५॥

ततस्तेनेयमविद्या परिकल्पिता अनात्मन्यात्माभिमानमयीति तेन ब्रह्मणा गिरितृणजलधिमयमिदं क्रमेण जगत्परिकल्पितम् ॥ ६॥

इत्थं क्रमेण ब्रह्मतत्त्वादियमागता सृष्टिरन्यत एवागतेयमिति लक्ष्यते ॥ ७॥

तस्मात्सर्वपदार्थानां त्रैलोक्योदरवर्तिनाम्।

उत्पत्तिर्ब्रह्मणो राम तरङ्गाणामिवार्णवात् ॥ ८॥

य एवमनुत्पन्ने जगति या ब्रह्मणश्चिन्मनोरूपिणी साहंकारे परिकल्प्य ब्रह्म ब्रह्मतामेति ॥ ९॥

यास्त्वन्याश्चिच्छक्तयः सर्वशक्तेरभिन्ना एव कल्प्यन्ते ॥ १०॥

जगति स्फारतां नीते पितामहरूपेण मनसा समुल्लसन्ति ॥ ११॥

एते सहस्रशोऽपि परिवर्तमानजीवा उच्यन्ते ॥ १२॥

Sage Vasistha said: 

3.93.1–5

> What was previously spoken to me by the revered One, that very thing has now been narrated to you.

> From that indescribable Brahm, all that is unmanifested arises spontaneously from every side. Having attained a condensed State, that then becomes the mind.

> That mind assumes a structure based on the prior conceptualization of the subtle elements. From that, the radiant Cosmic person comes into being. He gave himself the name Brahma.

> Therefore, O Rama, know that this very Supreme Being is the principle of mind.

> The Blessed Lord, whose form is the mind-principle, due to His Nature being characterized by will, whatever He wills, that very thing He perceives.

3.93.6–12

> Thereafter, by Him, this ignorance was conceived, characterized by the identification of the Self with the non-self. By that Brahm, this World consisting of mountains, grass, and oceans was gradually created.

> Thus, in due order, this Creation has emerged from the Principle of Brahm. Yet it appears as if this Creation has come from some other Source.

> Therefore, O Rama, the origin of all entities residing within the three worlds is from Brahm, just as waves arise from the Ocean.

> Indeed, when the World is unmanifested, that which is the Consciousness-Mind form of Brahm, by being conceived with ego, attains the State of Brahma.

> But those other Consciousness-powers are indeed considered non-different from the all-power.

> When the World has attained manifestation, they shine forth by means of the mind in the form of the grandfather (Brahma).

> These, even in thousands, are called transmigrating souls.

Summary of the Teachings:

These verses present the process of Creation as arising entirely from the indescribable, Absolute Brahm. Nothing external or separate is required. From the unnameable Brahm, an unmanifest potential first appears spontaneously. Through a process of condensation or densification, this potential takes the form of mind. The mind is thus not an independent entity but a denser expression of Pure Consciousness itself.

The mind then forms subtle notions of the elemental principles and organizes itself into a radiant Cosmic person. This Being names itself Brahma and is identified as the mind-principle seated in the supreme. Because its Nature is made of Will or ideation, whatever it conceives, it immediately perceives as present. In this way the entire field of experience is generated within the mind alone.

Through this same process, ignorance arises. Ignorance consists in mistaking the non-self for the Self. Under the influence of this misidentification, Brahm, functioning as the creative mind, gradually projects the world of mountains, vegetation, oceans, and all other forms. Although the entire sequence unfolds from the Pure Principle of Brahm, it appears to ordinary perception as if the world has come from some other, independent material Source.

All objects and Beings that fill the three worlds therefore originate from Brahm in the same way that waves arise from the Ocean. They have no separate existence apart from their Source. Before the World becomes manifest, the Consciousness-Mind power of Brahm, when touched by the sense of “I,” assumes the role of the Creator Brahma. The other powers of Consciousness remain non-different from the total power of the Absolute.

Once the World expands into manifestation, these powers appear through the mind in the form of the grandfather of Creation - Brahma. In their multiplicity they are known as the countless individual souls that cycle through repeated births. The teaching thus establishes that Mind, Creator, World, and individual Beings are successive appearances within one undivided Consciousness, and that liberation lies in recognizing this non-dual origin.