Chapter 3.92, Verses 1–12

Yoga Vashishtha 3.92.1–12

(The Mind-Body connection)

श्रीवसिष्ठ उवाच।

इत्युक्तवान्स भगवान्मया कमलसंभवः।

रघूद्वह पुनः पृष्टो वाक्यमाक्षिप्य भूतपः ॥ १ ॥

त्वयैव भगवन्प्रोक्ताः शापमन्त्रादिशक्तयः ।

अमोघा इति ता एव कथं मोघाः कृताः पुनः ॥ २ ॥

शापेन मन्त्रवीर्येण मनोबुद्धीन्द्रियाण्यपि ।

सर्वाण्येव विमूढानि दृष्टानि किल जन्तुषु ॥ ३ ॥

यथैतौ पवनस्पन्दौ यथा स्नेहतिलौ यथा ।

अभिन्नौ तद्वदेवैतौ मनोदेहौ स एव तत् ॥ ४ ॥

अथ नास्तीह वा देहः केवलं चेतसैव सः।

मुधानुभूयते स्वप्नमृगतृष्णाद्विचन्द्रवत् ॥ ५ ॥

एकनाशे द्वयोरेव नाशोऽत्राभ्युपपद्यते ।

अवश्यं भवितुं मनोनाशे देहपरिक्षयः ॥ ६ ॥

मनः शापादिभिर्दोषैः कथं नाक्रम्यते प्रभो ।

कथमाक्रम्यते वापि ब्रूहि मे परमेश्वर ॥ ७ ॥

ब्रह्मोवाच।

न तदस्तिजगत्कोशे शुभकर्मानुपातिना।

यत्पौरुषेण शुद्धेन न समासाद्यते जनैः ॥ ८ ॥

आब्रह्म स्थावरान्तं च सर्वदा सर्वजातयः ।

सर्व एव जगत्यस्मिन्द्विशरीराः शरीरिणः ॥ ९ ॥

एकं मनःशरीरं तु क्षिप्रकारि सदा चलम्।

अकिंचित्करमन्यत्तु शरीरं मांसनिर्मितम् ॥ १० ॥

तत्र मांसमयः कायः सर्वस्यैव च संगतः।

सर्वैराक्रम्यते शापैस्तथा विद्यादिसंचयैः ॥ ११ ॥

मूकप्रायो ह्यशक्तोऽसौ दीनः क्षणविनश्वरः ।

पद्मपत्राम्बुचपलो दैवादिविवशस्थितिः ॥ १२ ॥

Maharishi Vasishta said: 

3.92.1–7

> After the lotus-born Lord had spoken thus to me, O scion of the Raghu race, I questioned him again, interrupting his words, O Lord of Beings.

> Lord, you yourself had declared that the powers of curses, mantras and the like are unfailing. How then can those very powers be made fruitless again?

> By the force of curses and the power of mantras, the mind, intellect and senses of creatures are all seen to be completely bewildered.

> Just as wind and its motion, or oil and the sesame seed, are inseparable, so also are the mind and the body; they are one and the same.

> Or else, there is no body here at all; it is experienced only through the mind, like a dream, a mirage, or the illusion of two moons.

> Therefore the destruction of one necessarily brings the destruction of both. When the mind is destroyed, the decay of the body must certainly follow.

> How is it, O Lord, that the mind is not overcome by the faults of curses and the like? Or how is it overcome? Please tell me, O Supreme Lord.

Lord Brahmdev said: 

3.92.8–12

> There is nothing in the entire storehouse of the World that cannot be attained by people who follow pure effort and good actions.

> From Brahma down to the immobile Beings, all species of creatures in this world always possess two bodies.

> One is the mind-body, which is ever active and always moving. The other is the body made of flesh, which is powerless and does nothing.

> Of these, the body of flesh is joined to every Being and is overcome by all curses as well as by the accumulation of knowledge and similar powers.

> That body of flesh is almost mute, powerless, miserable, perishing in a moment, unsteady like water on a lotus leaf, and completely subject to fate and the like.

Summary of the Teachings:

These verses begin with Vasishta recalling a conversation with Brahma in which he raises a doubt about the claimed infallibility of curses and mantras. He points out that such powers are said to be unfailing, yet they appear to fail in some cases, and he seeks clarification on how the mind can remain unaffected while the body and senses are disturbed.

The discussion establishes the intimate connection between mind and body, comparing them to wind and its movement or oil and sesame. At the same time, it suggests that the body may ultimately be only a mental construct, like a dream or mirage, so that the destruction of the mind would necessarily bring the end of the body.

Brahma responds by affirming the power of pure human effort, stating that nothing in the world is beyond the reach of those who act with sincerity and righteousness. He then explains that every living Being, from the highest to the lowest, has two distinct bodies: a subtle, ever-active mental body and a gross, inert physical body of flesh.

The physical body alone is vulnerable to curses, mantras, and other external influences, while remaining weak, fleeting, and subject to destiny. The mental body, by contrast, is the seat of true agency and can remain free when properly directed. The teaching therefore points to the primacy of the mind and the possibility of rising above external forces through purified effort and self-mastery.

Chapter 3.91, Verses 43–54

Yoga Vashishtha 3.91.43–54

(These verses teach that the Pure Self, or Pure Consciousness, is completely free of ego-sense, individuality, and all dualistic notions)

ब्रह्मोवाच।

अहंतादिपरे तत्त्वे मनागपि न विद्यते।

ऊर्म्यादीव पृथक्तोये संवित्सारं हि तद्यतः ॥ ४३॥

अहंप्रत्ययसंदृश्यं चेत्यं विद्धि समुत्थितम्।

मृगतृष्णाम्ब्विवान्तस्थं नूनं विद्यत एव नो ॥ ४४॥

अहंतापदमन्तात्मपदं विद्धि निरामयम्।

विदं विदुरहंतादि शैत्यमेव यथा हिमम् ॥ ४५॥

चित्तेव चेत्यते जाड्यं स्वप्ने स्वमरणोपमम्।

सर्वात्मत्वात्सर्वशक्तीः कुर्वती नैति साम्यताम् ॥ ४६॥

मनः पदार्थादितया सर्वरूपं विजृम्भते।

नानात्माचित्तदेहोऽयमाकाशविशदाकृतिः ॥ ४७॥

देहादिदेहप्रतिभारूपात्म्यं त्यजता सता।

विचार्यं प्रतिभासात्म चित्तं चित्तेन वै स्वयम् ॥ ४८॥

चित्तताम्रे शोधिते हि परमार्थसुवर्णताम्।

गतेऽकृत्रिम आनन्दः किं देहोपलखण्डकैः ॥ ४९॥

यद्विद्यते शोध्यते तद्बोधः के च खपादपाः।

देहाद्यविद्या सत्या चेद्युक्त एतां प्रति ग्रहः ॥ ५०॥

असत्यविनिविष्टानां देहवाचितया त्विह।

ये नामोपदिशन्त्यज्ञाः किंचित्ते पुरुषैडकाः ॥ ५१॥

यथैतद्भावयेत्स्वान्तं तथैव भवति क्षणात्।

दृष्टान्तोऽत्रैन्दवाहल्याकृत्रिमेन्द्रादिनिश्चयाः ॥ ५२॥

यद्यद्यथा स्फुरति सुप्रतिभात्मचित्तं तत्तत्तथा भवति देहतयोदितात्म।

देहोऽयमस्ति न न चाहमिति स्वरूपं विज्ञानमेकमवगम्य निरिच्छमास्स्व ॥ ५३॥

देहोऽयमेष च किलायमिति स्वभावाद्देहोऽयमेतदखिलं तत एति नाशम्।

यक्षादिकल्पनवशाद्भयमेति बालो निर्यक्षदेहगत एव कयापि युक्त्या ॥ ५४॥

Brahmadev continued:

3.91.43–48

> In the Highest Reality there is not even the slightest trace of ego-sense or related notions. That Reality is Pure Consciousness itself, just as waves are not separate from the water.

> Know that whatever appears as an object through the idea of “I” is only a rising appearance. It does not really exist within, any more than water exists in a mirage.

> Know the State of egoism to be the impure self, while the Pure Self is free from all affliction. The wise understand ego-sense and the like to be nothing other than the coldness that belongs to ice.

> Consciousness alone imagines inertness, just as one dreams of one’s own death. Being the Self of all, it exercises every power yet never becomes identical with those powers.

> The mind spreads out in every form as though those forms were Real objects. This body made of mind and Consciousness is of the Nature of clear Space and takes on many shapes.

> A wise person should give up identification with the body and the like, and should examine, with the mind itself, the mind that is only an appearance.

3.91.49–54

> When the copper of the mind is purified it becomes the Pure Gold of the Supreme Reality. Then Natural Bliss arises; of what use are the stone fragments of the body?

> Whatever truly exists is purified by Knowledge. What are these trees growing in the sky? If the ignorance that takes the body and the like as Real were itself real, then attachment to them would be justified.

> Those ignorant people who teach others who are attached to the unreal body as the Self are themselves only sheep among men.

> Whatever one contemplates within oneself, that one becomes in an instant. Clear examples are the firm convictions of the sons of Indu, of Ahalya, of the artificial Indra, and so on.

> Whatever form the firmly established mind of appearance takes, that very form becomes the body that rises as the Self. This body does not exist, nor does the “I.” Knowing the single Knowledge that is one’s True Nature, remain free from desire.

> By Nature a person thinks “this body is I” and “this is mine”; from that the entire body comes to destruction. A child feels fear because of the imagined yaksha and the like; by some sound reasoning he becomes free of that imagined yaksha-body.

Summary of the teachings: 

These verses teach that the Pure Self, or pure Consciousness, is completely free of ego-sense, individuality, and all dualistic notions. Ego and the sense of “I” and “mine” are only fleeting appearances that arise within Consciousness, just as waves arise in water or water seems to exist in a mirage. They have no independent Reality. The mind itself is nothing but Consciousness appearing in limited forms; it projects the body and the world, yet remains of the nature of clear, open Space.

Because the mind creates whatever it firmly contemplates, identification with the body and its limitations is only a temporary, dream-like belief. When this belief is examined carefully with the mind itself, the mind is purified. Like copper refined into Pure Gold, the mind reveals its true nature as the Supreme Reality, and natural, uncreated Bliss arises. Attachment to the perishable body then loses all meaning.

The verses stress that only what truly exists can be purified by Knowledge. The body and the ego are like trees growing in the sky—mere empty imaginations. Those who teach others to cling to the body as the Self are themselves deluded. Instantaneous transformation is possible: as one thinks, so one becomes, illustrated by well-known stories of beings who became what they intensely imagined.

Finally, the teaching is practical. The belief “I am this body” and “this is mine” is the root of fear, limitation, and eventual destruction of the body-idea. Just as a child is freed from the fear of an imaginary demon by clear reasoning, so a person is freed from the imagined body by understanding that only Pure Consciousness is Real. Remaining established in that single, desire-free Knowledge is the Natural State.

Chapter 3.91, Verses 36–42

Yoga Vashishtha 3.91.36–42

(These verses teach that the common distinction between the inert - jada - and the Conscious - cetana - has no  substance)

ब्रह्मोवाच।

जडचेतनभावादिशब्दार्थश्रीर्न विद्यते।

अनिर्देश्यपदे पत्रलतादीव महामरौ ॥ ३६॥

चितो यच्चेत्यकलनं तन्मनस्त्वमुदाहृतम्।

चिद्भागोऽत्राजडो भागो जाड्यमत्र हि चेत्यता ॥ ३७॥

चिद्भागोऽत्रावबोधांशो जडं चेत्यं हि दृश्यते।

इति जीवो जगद्भान्तिं पश्यन्गच्छति लोलताम् ॥ ३८॥

चित्तस्य एव भावोऽसौ शुद्ध एव द्विधा कृतः।

अतः सर्वं जगत्सैव द्वैतलब्धं च सैव तत् ॥ ३९॥

स्वमेवान्यतया दृष्ट्वा चितिर्दृश्यतया वपुः।

निर्भागाप्येकभागाभं भ्रमतीव भ्रमातुरा ॥ ४०॥

न भ्रान्तिरस्ति भ्रमभाङ्गा नैवेतीह निश्चयः।

परिपूर्णार्णवप्रख्यावेतीत्थं संस्थिता चितिः ॥ ४१॥

सर्वं स्याज्जाड्यमप्यस्याश्चितिश्चित्त्वं च वेत्सि तत्।

चिद्भागोंशोऽवबोधस्य त्वहंताजडतोदयः ॥ ४२॥

Brahmadev continued:

3.91.36–42

> There is no real glory or meaning in words like inert and Conscious. In the indescribable State they are like leaves and creepers imagined in a great desert.

> The mindedness of Consciousness is said to be its reckoning of the Knowable. Here the Conscious part is the non-inert part, and inertness is simply the State of being Knowable.

> Here the Conscious part is the aspect of understanding, while the inert is seen as the Knowable. Thus the living Being, seeing the illusion of the World, becomes restless.

> This very State of the mind, pure in itself, is made into two. Therefore the whole World is that alone, and duality is also attained only by that.

> Seeing its own Self as other, Consciousness takes on a body as the seen. Though without parts, it appears as if having one part and wanders as if afflicted by delusion.

> There is no delusion, nor is there one who is deluded—this is the certainty here. Consciousness remains established in this way, like a perfectly full Ocean.

> Even if everything of this Consciousness were inert, you still know its Consciousness-Nature. The Conscious part is a share of understanding, while the rise of “I-ness” is the rise of inertness.

Summary of the teachings:

Words and concepts that divide Reality into living and non-living, subject and object, are only provisional labels. In the highest, indescribable Reality they dissolve, just as imaginary plants vanish when one Realizes there is only desert sand. Consciousness alone is Real; every appearance arises within it.

The mind itself is nothing other than Consciousness turning toward an object of Knowledge. When Pure Awareness seems to measure or cognize something, that activity is called mind. Within this process the Knowing aspect remains Conscious and non-inert, while the known aspect appears inert. The living Being (jiva) is simply this mixed appearance: Awareness identifying with the seen and therefore becoming restless amid the world’s illusory display.

Yet the Pure Nature of mind is never truly divided. The same undivided Consciousness is artificially split into Seer and seen, subject and object. The entire Universe and the sense of duality both arise solely from this apparent division of what is essentially One. Duality is not an independent Reality; it is only the pure mind appearing as two.

Consciousness, though partless, seems to regard itself as other and thereby assumes the form of a body or object. This creates the appearance of a fragmented, deluded wanderer. In truth there is neither real delusion nor a real deluded entity. Consciousness stands complete and undisturbed, like an ocean that is already full and needs nothing added or removed.

Even the so-called inert is only a mode of Consciousness. The rise of ego (“I-ness”) is precisely the apparent solidification of Awareness into the inert. Recognizing this, one understands that Consciousness never loses its own nature. All dualities— Conscious and inert, Self and other, Knowledge and ignorance—are provisional appearances within the single, undivided Reality of Pure Awareness.

Chapter 3.91, Verses 23–35

Yoga Vashishtha 3.91.23–35

(The mind and its tendencies)

ब्रह्मोवाच।

कथ्यते जीवनाम्नैतच्चित्तं प्रतनुवासनम्।

शान्तदेहचमत्कारं जीवं विद्धि क्रमात्परम् ॥ २३॥

नाहं न चान्यदस्तीह चित्रं चित्तमिदं स्थितम्।

वसिष्ठैन्दवसंविद्वदसत्सत्तामिवागतम् ॥ २४॥

यथैन्दव मनो ब्रह्मा तथैवायमहं स्थितः।

तत्कृतं चाहमेवेदं संकल्पात्मैव भासते ॥ २५॥

कश्चिच्चित्तविलासोऽयं ब्रह्माहमिह संस्थितः।

स्वभाव एव देहादि विद्धि शून्यतरात्मखात् ॥ २६॥

शुद्धचित्परमार्थैकरूपिणीत्येव भावनात्।

जीवो भूयो मनो भूत्वा वेत्तीत्थं देहतां मुधा ॥ २७॥

सर्वमैन्दवसंसारवदिदं भाति चिद्वपुः।

संपन्नसंप्रबोधात्मा स्वप्नो दीर्घः स्वशक्तिजः ॥ २८॥

द्विचन्द्रविभ्रमाकारं तन्मात्राभासपूर्वकम्।

ऐन्दवाम्बरवद्रूढं चित्तादेवाखिलं भवेत् ॥ २९॥

न सन्नासदहंरूपं सत्तासत्ते तदेव च।

उपलम्भेन सद्रूपमसत्यं तद्विरोधतः ॥ ३०॥

जडाजडं मनो विद्धि संकल्पात्म बृहद्वपुः।

अजडं ब्रह्मरूपत्वाज्जडं दृश्यात्मतावशात् ॥ ३१॥

दृश्यानुभवसत्यात्म न सद्भावे विलासि तत्।

कटकत्वं यथा हेम्नि तथा ब्रह्मणि संस्थितम् ॥ ३२॥

सर्वत्वाद्ब्रह्मणः सर्वं जडं चिन्मयभेव च।

अस्मदादिशिलान्तात्म न जडं न च चेतनम् ॥ ३३॥

दार्वादीनामचित्त्वेन नोपलम्भस्य संभवः।

उपलम्भो हि सदृशसंबन्धादेव जायते ॥ ३४॥

उपलब्धेऽजडं विद्धि तेनेदं सर्वमेव हि।

उपलम्भो हि सदृशसंबन्धात्स्यात्समात्मनोः ॥ ३५॥

Brahmadev continued: 

3.91.23–28

> This mind with its subtle residual tendencies covers the individual living soul (jiva). Know that when the body’s wondrous display becomes calm, the jiva gradually becomes the Supreme.

> There is neither “I” nor any other thing here. Only this wondrous mind remains. Like the sons of Indu who imagined themselves as Brahma, the unreal appears to have taken on existence.

> Just as the mind of the sons of Indu became Brahma, so my mind makes me stand as Brahma. Whatever this mind has created appears through its own imagination.

> This is only a play of the mind in which I, Brahma, am situated here. Know that the body and all else arise from the empty nature of the Self and are more empty still.

> Through the constant feeling that Pure Consciousness alone is the Highest Reality, the jiva again becomes the mind and then uselessly regards the body as real.

> Just as the world of the sons of Indu appears, so this entire Universe appears as the body of Consciousness. It is a long dream born of its own power, arising when full awakening has not yet come.

3.91.29–35

> Like the illusion of two moons or the appearance of subtle elements, the whole World is firmly established like the sky of the sons of Indu and arises only from the mind.

> There is neither Real nor unreal in the form of “I.” Existence and non-existence are the same. By perception something seems Real; by contradiction it is known as unreal.

> Know the mind to be both inert and non-inert, a vast body made of imagination. It is non-inert because it is of the nature of Brahm; it is inert because it appears as the visible World.

> The experience of the visible World seems True, yet it dissolves when true existence is known. Just as “bracelet” is only a form in gold, so the world exists only in Brahm.

> Because Brahm is everything, all that appears inert is also Pure Consciousness. From us down to a stone, nothing is purely inert and nothing is purely Conscious.

> Things like wood have no Consciousness, so perception of them is impossible. Perception arises only from a relation of similarity.

> Therefore know that whatever is perceived is non-inert. All this exists only because perception arises from the similar relation of the Self with itself.

Summary of the teachings:

These verses teach that the individual living soul is covered with the mind when it is filled with subtle residual tendencies and desires. When those tendencies calm down and the restless display of the body ceases, the same jiva is gradually revealed as the Supreme Reality itself. There is no separate “I” or “other”; only pure mind exists, and whatever appears as a person or a world is only the mind’s own imagination, just as certain sons of Indu once imagined themselves to be creator-gods and thereby seemed to become them.

The mind creates everything through its own thought. Just as those imaginary creators produced whole Worlds by mental force, so every being appears as Brahma or as a limited person solely according to the idea it holds of itself. Bodies, objects and the entire universe are empty of independent Reality; they arise only from the empty, spacious Nature of Consciousness and have no substance of their own.

The pure mind that constantly contemplates Pure Consciousness draws near the Divine. But when that same mind becomes clouded by many desires it turns into the limited living soul, then into animal life, and finally appears as a physical body. The whole World is therefore a long dream projected by Consciousness through its own power. Like the illusion of seeing two moons or the imagined sky of those earlier creators, everything visible is only a reflection arising from the mind.

Nothing is ultimately Real or unreal in itself; both labels depend on mental conception. The mind is both conscious and inert: Conscious because its Essence is Brahm, inert because it appears as the changing visible World. The experience of the world seems solid only while the mind believes in it; when true understanding dawns, the appearance dissolves, just as the name “bracelet” disappears into the single reality of gold.

Because Brahm alone is everything, even what looks inert is actually Consciousness. From human beings down to stones there is neither pure inertness nor pure Consciousness as separate categories. Perception itself is possible only because of an underlying similarity or identity with the Self. Therefore whatever is perceived is non-inert, and the entire Universe exists solely as the Self relating to itself. Realisation consists in recognising this single, undivided Consciousness and letting the dream-like play of mind come to rest.

Chapter 3.91, Verses 9–22

Yoga Vashishtha 3.91.9–22

(These verses present Brahmadev's response after hearing the Sun’s counsel about the expansive nature of Space, Mind, and Consciousness)

ब्रह्मोवाच।

मया संचिन्त्य सुचिरमिदमुक्तं महामुने।

युक्तमुक्तं त्वया भानो विततं हि किलाम्बरम् ॥ ९॥

मनश्च विततं वापि चिदाकाशश्च विस्तृतः।

तद्यथाभिमतं सर्गं नित्यकर्म करोम्यहम् ॥ १०॥

कल्पयामि बहून्याशु भूतजालानि भास्कर।

तत्त्वमेवाशु भगवन्प्रथमो मे मनुर्भव ॥ ११॥

कुरु सर्गं यथाकामं मया समभिचोदितः।

अथैतत्स महातेजा मम वाक्यं प्रभाकरः ॥ १२॥

अङ्गीकृत्य द्विधात्मानं चकार तपतांवर।

एकेन प्राक्तनेनास्मिन्वपुषा सूर्यतां गतः ॥ १३॥

व्योमाध्वगतया सर्गे ततान दिवसावलिम्।

मन्मनुत्वं द्वितीयेन कृत्वा स्ववपुषा क्षणात् ॥ १४॥

ससर्ज सकलां सृष्टिं तां तामभिमतां मम ॥ १५॥

एतत्ते कथितं सर्वं वसिष्ठमनसो मुने।

स्वरूपं सर्वकृत्त्वं च शक्तत्वं च महात्मनः ॥ १६॥

प्रतिभासमुपायाति यद्यदस्य हि चेतसः।

तत्तत्प्रकटतामेति स्थैर्यं सफलतामपि ॥ १७॥

सामान्यब्राह्मणा भूत्वा प्रतिभासवशात्किल ।

ऐन्दवा ब्रह्मतां याता मनसः पश्य शक्तताम् ॥ १८॥

यथा चैन्दवजीवास्ते चित्रत्वाद्ब्रह्मतां गताः।

वयं तथैव चिद्भावाच्चित्तत्वाद्ब्रह्मतां गताः ॥ १९॥

चित्तं हि प्रतिभासात्म यच्च तत्प्रतिभासनम्।

तदिदं भाति देहादि स्वान्तं नान्यास्ति देहदृक् ॥ २०॥

चित्तमात्मचमत्कारं तच्च तत्कुरुते स्वतः।

यथावत्संभवं स्वात्मन्येवान्तर्मरिचादिवत् ॥ २१॥

तदेतच्चित्तवद्भातमातिवाहिकनामकम्।

तदेवोदाहरन्त्येवं देहनाम्ना घनभ्रमम् ॥ २२॥

Brahmdev said:

3.91.9–15

> After long reflection, O great Sage, I said this: You have spoken rightly, O Sun, for the sky is indeed vast and expansive.

> The mind too is expansive, and the Space of Consciousness is also vast. Therefore I continually perform Creation according to my Will.

> O Sun, I quickly form many groups of Beings. Therefore, O Lord, become at once my first Manu.

> Create the World as you wish, being urged by me. Then that highly radiant Sun accepted my words.

> O foremost among the shining ones, having agreed, he divided his own self into two. With one former body he became the Sun in this Creation.

> Moving along the path of the sky in creation, he stretched out the succession of days. Instantly, with his second body, he assumed the role of my Manu.

> He created the entire Creation, each part according to my desire.

3.91.16–22

> O Sage of the mind of Vasistha, all this has been told to you: the True Nature, the all-creating power, and the potency of the Great Self.

> Whatever reflection arises in this mind becomes manifest, firm, and successful.

> Ordinary brahmins, under the power of mental reflection, became the Aindavas and attained the State of Brahma. Behold the power of the mind.

> Just as those Aindava Beings, through the vividness of their imagination, attained Brahma-hood, so we too, through our Nature as Consciousness and mind, have attained Brahma-hood.

> The mind is of the nature of reflection. Whatever that reflection is, that appears as this body and so on. There is no other perception of the body apart from one’s own inner Self.

> The mind is the wonder of the Self, and it produces that by itself. As far as possible, it does so within its own Self, like the pungency inherent in pepper.

> That which appears like the mind is called the subtle (ativahika) body. The same, under dense delusion, is spoken of by the name of the (gross) body.

Summary of the Teachings:

Brahmadev acknowledges the vastness of the sky, the mind, and the Space of Pure Awareness, and therefore resolves to continue his eternal work of Creation without hindrance. He appoints the Sun as his first Manu, empowering him to bring forth all Beings according to desire. The Sun divides himself into two aspects: one remains as the visible sun traversing the heavens and marking the succession of days, while the other instantly assumes the role of Manu and produces the entire manifold Creation exactly as Brahmadev wished. This narrative illustrates the seamless cooperation between Divine Will and its executive power in bringing Worlds into being.

The teaching then turns to the fundamental nature and power of the mind. Whatever image or idea arises as a reflection in the mind promptly becomes visible, stable, and effective in outward experience. The mind is shown to be the creative instrument through which the Infinite Self expresses itself. Ordinary human Beings, by the sheer force of sustained mental conception, can rise to the status of Brahma himself, as demonstrated by the Aindava brothers who, through intense imaginative identification, attained that exalted State. In the same way, all Beings who function through Consciousness and mind share in that same potential.

The verses emphasize that the mind is essentially of the nature of reflection or appearance. The body and the entire world of forms are nothing other than projections of this reflective mind; there is no independent material substance existing apart from it. The mind is described as the wondrous play or self-display of the Pure Self. Just as the sharp taste of pepper is inherent within the pepper itself and needs no external addition, so the creative power resides spontaneously within the mind and operates from within its own Being.

This creative appearance of the mind is first known as the subtle or astral body (ativahika). When the same subtle appearance becomes densified through ignorance and firm belief in solidity, it is conventionally called the gross physical body. Thus the distinction between subtle and gross is only a difference in the degree of densification of mental projection, not a difference in essential substance. The entire teaching points to the mind as the sole apparent creator and sustainer of all experience, while the underlying Reality remains the undivided Self whose power the mind merely reflects.

Taken together, these verses reveal that Creation is an unbroken expression of Consciousness through the instrument of mind. Individual identity, bodily form, and the multiplicity of Worlds are all mental constructions that appear Real only through sustained attention and belief. By recognizing the mind’s reflective and projective nature, one gains insight into the non-dual Truth that all apparent diversity is a play within the single expanse of Awareness.

Chapter 3.91, Verses 1–8

Yoga Vashishtha 3.91.1–8

(These verses highlight the supreme and independent nature of the mind)

भानुरुवाच।

तेनैतद्वच्मि भवगन्यथाकालं मनो मुने।

अनिग्राह्यमभेद्यं च शापैरपि दुरासदैः ॥ १॥

ऐन्दवानामतः सृष्टिक्रमाणां प्रविनाशनम्।

युज्यते न च तद्ब्रह्मन्युक्तमेतन्महात्मनः ॥ २॥

किं तदस्ति जगत्यस्मिन्विविधेषु जगत्सु च।

तवापि नाथ नाथस्य यद्दैन्याय महात्मनः ॥ ३॥

मनो हि जगतां कर्तृ मनो हि पुरुषः स्मृतः।

यन्मनोनिश्चयकृतं तद्द्रव्यौषधिदण्डनैः ॥ ४॥

हन्तुं न शक्यते जन्तोः प्रतिबिम्बं मणेरिव।

तस्मादेतेऽत्र तिष्ठन्तु भासुरैः सर्गसंभ्रमैः ॥ ५॥

त्वं सृष्ट्वेह प्रजास्तिष्ठ बुद्ध्याकाशो ह्यनन्तकः।

चित्ताकाशश्चिदाकाश आकाशश्च तृतीयकः ॥ ६॥

अनन्तास्त्रय एवैते चिदाकाशप्रकाशिताः।

एकं द्वौ त्रीन्बहून्वापि कुरु सर्गाञ्जगत्पते ॥ ७॥

स्वेच्छयात्मनि तिष्ठ त्वं किं गृहीतं तवैन्दवैः।

ब्रह्मोवाच।

अथैन्दवजगज्जाले भानुनैवमुदाहृते ॥ ८॥

Suryadev said: 

3.91.1–8

> Therefore, O venerable Sage, I speak this at the right time. The mind is uncontrollable and unbreakable, even by the most severe curses.

> Therefore, O Brahman, the destruction of the successive creations of the Aindavas is not proper. Such an act is also not fitting for a great soul.

> O Lord of lords, what is there in this world or in the many other worlds that could cause any need or poverty to your great soul?

> The mind is truly the Creator of the worlds. The mind itself is known as the Cosmic person. Whatever is firmly decided by the mind cannot be undone by material things, medicines, or punishments.

> Just as the reflection of a gem cannot be destroyed, the mental image of a living Being cannot be killed. Therefore, let these remain here with their shining creative activities.

> Having created the Beings here, remain established. The Space of intellect is infinite. There is also the Space of mind, the space of Pure Consciousness, and ordinary Space as the third.

> These three Spaces are indeed Infinite and are revealed by the Space of Consciousness. O Lord of the Worlds, create one, two, three, or even many Creations as you wish.

> Remain in your own Self according to your free will. What have the Aindavas taken away from you? Brahma said: Then, when Bhanu had spoken in this way about the network of the Aindava worlds...

Summary of the teachings:

The mind cannot be controlled, broken, or destroyed by any external force, including the most powerful curses. It stands beyond the reach of ordinary means of restraint or harm.

The Creations arising from the firm resolve of the mind, such as those of the Aindavas, should not be interfered with or destroyed. Great Beings do not suppress the free expressions of others’ minds, as such interference goes against the dignity of an elevated soul.

Nothing in any World can create lack or limitation for the Supreme Self. The mind is the true maker of all Worlds and is itself regarded as the Cosmic person. Once the mind has firmly decided upon something, no material object, medicine, or punishment can reverse that determination.

Mental projections and reflections cannot be eliminated, just as the image of a gem in a mirror cannot be destroyed. Therefore, the shining creative activities of such minds should be allowed to continue freely.

The creator is advised to remain established in his own nature after producing Beings. There exist three Infinite Spaces—the Space of intellect, the Space of mind, and ordinary space—all illuminated by Pure Consciousness. Within this vast openness, one may create as many worlds as desired by free will, without any sense of loss, since nothing has been taken away by the Creations of others.

Chapter 3.90, Verses 1–14

Yoga Vashishtha 3.90.1–14

(These verses teach that intense attachment and mutual love between two Beings create strong mental impressions that survive the death of the body)

भानुरुवाच।

अथेन्द्रेणैवमुक्तोऽसौ राजा राजीवलोचनः।

मुनिं भरतनामानं पार्श्वसंस्थमुवाच ह ॥ १॥

राजोवाच।

भगवन्सर्वधर्मज्ञ पश्यामि सुदुरात्मनः।

भृशमस्य मुखे स्फारं धार्ष्ट्यं मद्दारहारिणः ॥ २॥

पापानुरूपमस्याशु शापं देहि महामुने।

यदवध्यवधात्पापं वध्यत्यागात्तदेव हि ॥ ३॥

इत्युक्तो राजसिंहेन भरतो मुनिसत्तमः।

यथावत्प्रविचार्याशु पापं तस्य दुरात्मनः ॥ ४॥

सहानया दुष्कृतिन्या भर्तृद्रोहाभिभूतया।

विनाशं व्रज दुर्बुद्धे इति शापं विसृष्टवान् ॥ ५॥

ततस्तौ राजभरतौ प्रत्यूचतुरिदं वचः।

सुदुर्मती युवां याभ्यां क्षपितं दुश्चरं तपः ॥ ६॥

अनेन शापदानेन किंचिद्भवति नावयोः।

देहे नष्टे न नौ किंचिन्नश्यति स्वान्तरूपयोः ॥ ७॥

स्वान्तं हि नहि केनापि शक्यते नाशितुं क्वचित्।

सूक्ष्मत्वाच्चिन्मयत्वाच्च दुर्लक्ष्यत्वाच्च विद्धि नौ ॥ ८॥

श्रीभानुरुवाच।

सुघनस्नेहसंबद्धमनस्कावेव शापतः।

पतितौ भूतले वृक्षविच्युताविव पल्लवौ ॥ ९॥

अथ व्यसनसंसक्तौ मृगयोनिमुपागतौ।

ततो द्वावपि संसक्तौ भूयो जातौ विहंगमौ ॥ १०॥

अथास्माकं विभो सर्गे मिथःसंबन्धभावनौ।

तपःपरौ महापुण्यौ जातौ ब्राह्मणदम्पती ॥ ११॥

भारतोऽपि तयोः शापः स समर्थो बभूव ह।

शरीरमात्राक्रमणे न मनोनिग्रहे प्रभो ॥ १२॥

तावद्यापि हि तेनैव मोहसंस्कारहेतुना।

यत्र यत्र प्रजायेते भवतस्तत्र दम्पती ॥ १३॥

अकृत्रिमप्रेमरसानुविद्धं स्नेहं तयोस्ते प्रतिवीक्ष्य कान्तम्।

वृक्षा अपि प्रेमरसानुविद्धाः शृङ्गारचेष्टाकुलिता भवन्ति ॥ १४॥

Suryadev continued:

3.90.1–6

> Then the lotus-eyed King, having been thus addressed by Indra, spoke to the Sage named Bharata who stood beside him.

> The King said: O revered one, Knower of all dharma, I see great and open insolence on the face of this thoroughly wicked man who stole my wife.

> O great Sage, quickly give him a curse that fits his sin. The sin of killing one who should not be killed is the same as the sin of sparing one who should be killed.

> Thus spoken to by the best of Kings, Bharata, the foremost of Sages, quickly and carefully considered the sin of that wicked person.

> Together with this sinful woman overcome by betrayal of her husband, “Go to destruction, O dull-minded one!”—thus he uttered the curse.

> Then those two replied with these words: “O you of very evil minds, by whom hard-won austerity has been wasted!”

3.90.7–14

> By this giving of the curse nothing happens to us two. When the body is destroyed, nothing of our Inner True Nature is lost.

> Indeed, the Inner Self can never be destroyed by anyone anywhere. Know us to be such, because we are subtle, made of Pure Consciousness, and hard to perceive.

> Bound in mind by very dense affection, they fell to the ground because of the curse, just like two leaves fallen from a tree.

> Then, clinging to their attachment and suffering, they entered the womb of deer. After that both, still attached, were born again as birds.

> O Lord, in our cycle of Creation they were born as a Brahmin couple, devoted to austerity, of great merit, and still feeling mutual bond.

> O Lord, the curse of Bharata on them was effective only in attacking the body alone, not in restraining the mind.

> Even now, because of that very impression of delusion, wherever they are born they become a couple there.

> Seeing their charming affection filled with genuine feeling of love, even the trees, touched by that same feeling of love, become restless with gestures of romance.

Summary of the teachings:

A curse or any outer force may destroy the physical form, yet it cannot touch the subtle inner self, which is Pure Consciousness, extremely fine, and beyond ordinary perception. The pair therefore continue their bond through successive births.

The story shows the power of samskaras, the latent tendencies left by strong emotions. Because of their deep affection and the delusion it produces, the two Beings are reborn again and again as a pair—first as deer, then as birds, and later as a Brahmin husband and wife devoted to austerity. The outer circumstances change, but the inner connection remains.

Even when they are born as highly virtuous people engaged in spiritual practice, the old impression of attachment continues to operate. The curse of the Sage affected only their bodies; it had no power over their minds. This illustrates that true freedom requires the purification of the mind itself, not merely the suffering of physical consequences.

The verses underline the distinction between the perishable body and the imperishable Inner Nature. The Self cannot be destroyed by any external agency. Real Knowledge consists in recognising this subtle, Conscious Essence that remains untouched by birth, death, or curse.

Finally, the text points to the contagious strength of pure, spontaneous love: even trees are said to respond with signs of romance when they witness such genuine affection. The teaching is that attachment, whether pure or mixed with delusion, shapes destiny across lives, and only clear insight into the nature of the self can dissolve the cycle of repeated paired births.