Chapter 3.113, Verses 31–38

Yoga Vashishtha 3.113.31–38

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

श्रीवसिष्ठ उवाच।

अस्याः स्वसत्तामात्रेण कर्तृतैतासु वृत्तिषु।

दीपस्यालोककार्याणां यथा तद्वन्न वस्तुतः ॥ ३१॥

सनितम्बस्तनी चित्रे न स्त्री स्त्रीधर्मिणी यथा।

तथैवाकारचिन्तेयं कर्तुं योग्या न किंचन ॥ ३२॥

मनोराज्यमिवाकारभासुरा सत्यवर्जिता।

सहस्रशतशाखापि न किंचित्परमार्थतः ॥ ३३॥

अरण्ये मृगतृष्णेव मिथ्यैवाडम्बरान्विता।

विडम्बयति तान्मुग्धमृगानेव न मानुषान् ॥ ३४॥

फेनमालेव संजातध्वस्ता विच्छेदवर्जिता।

जडेव चञ्चलाकारा गृह्यमाणा न किंचन ॥ ३५॥

अटत्युड्डामराकारा रजःप्रसरधूसरा।

बलात्कल्पान्तवात्येव स्वाक्रान्तभुवनान्तरा ॥ ३६॥

धूमालीवाङ्गसंलग्ना दाहखेदप्रदायिनी।

गर्भीकृतरसाक्रम्य जगन्ति परिवर्तते ॥ ३७॥

धारा जलधरस्येव सुदीर्घा जलनिर्मिता।

असारसंसारदृढा रज्जुस्तृणगणैरिव ॥ ३८॥

Sage Vashishta continued:

3.113.31–38

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

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

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

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

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

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

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

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

Detailed Summary of the Teachings:

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

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

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

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

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

Chapter 3.113, Verses 21–30

Yoga Vashishtha 3.133.21–30

(Craving or desire and the power of mental illusion)

श्रीवसिष्ठ उवाच।

वक्रा विषमयी तन्वी मृद्वी संकटकर्कशा।

ललनाचञ्चला लुब्धा तृष्णा कृष्णेव भोगिनी ॥ २१॥

स्वयं दीपशिखेवाशु क्षीयते स्नेहसंक्षये।

सिन्दूरधूलिलेखेव विना रागं विराजते ॥ २२॥

क्षणप्रकाशतरला कृतसंस्था जडाशया।

मुग्धानां त्रासजननी वक्रा विद्युदिवोदिता ॥ २३॥

यत्नाद्गृहीत्वा दहति भूत्वा भूत्वा प्रलीयते।

लभ्यतेऽपि हि नान्विष्टा विद्युद्वदतिभङ्गुरा ॥ २४॥

अप्रार्थितैवोपनता रमणीयाप्यनर्थदा।

अकालपुष्पमालेव श्रेयसेनाभिनन्दिता ॥ २५॥

अत्यन्तविस्मृतैवातिसुखाय भ्रमदायिनी।

दुःस्वप्नकलनेवेयमनर्थायैव तर्किता ॥ २६॥

प्रतिभासवशादेषा त्रिजगन्ति महान्ति च।

मुहूर्तमात्रेणोत्पाद्य धत्ते ग्रासीकरोति च ॥ २७॥

मुहूर्तो वत्सरश्रेणी लवणस्यानया कृता।

रात्रिर्द्वादशवर्षाणि हरिश्चन्द्रस्य निर्मिता ॥ २८॥

वियोगिनामथान्येषां कान्ताविभवशालिनाम्।

रात्रिर्वत्सरवद्दीर्घा भवेत्तस्याः प्रसादतः ॥ २९॥

सुखितस्याल्पतामेति दुःखितस्यैति दीर्घताम्।

कालो यस्याः प्रसादेन विपर्यासैकशीलिनाम् ॥ ३०॥

Sage Vashishta continued:

3.113.21–25

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

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

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

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

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

3.113.26–30

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

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

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

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

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

Detailed summary of the teachings: 

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

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

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

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

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

Chapter 3.113, Verses 11–20

Yoga Vashishtha 3.113.11–20

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

श्रीवसिष्ठ उवाच।

संसारबीजकणिका यैषा विद्या रघूद्वह।

एषा ह्यविद्यमानैव सतीव स्फारतां गता ॥ ११॥

येयमाभोगिनिःसारा संसारारम्भचक्रिका।

विज्ञेया वासनैषा सा चेतसो मोहदायिनी ॥ १२॥

चारुवंशलतेवान्तःशून्या निस्सारकोटरा।

सरित्तरङ्गमालेव न व्युच्छिन्नापि नश्वरी ॥ १३॥

गृह्यमाणापि हस्तेन ग्रहीतुं नैव युज्यते।

मृद्वप्यत्यन्ततीक्ष्णाग्रा निर्झरोर्मिरिवोत्थिता ॥ १४॥

दृश्यते प्रकराभासा सदर्थे नोपयुज्यते।

तरङ्गिण्यतरङ्गाभा स्वाकारपरिनिष्ठिता ॥ १५॥

क्वचिद्वक्राः क्वचित्स्पष्टा दीर्घाः खर्वाः स्थिराश्चलाः।

यत्प्रसादोद्भवास्तस्माद्व्यतिरेकमुपागताः ॥ १६॥

अन्तःशून्यापि सर्वत्र दृश्यते सारसुन्दरी।

न क्वचित्संस्थितापीह सर्वत्रैवोपलक्ष्यते ॥ १७॥

जडैव चिन्मयीवासावन्यस्पन्दोपजीविनी।

निमेषमप्यतिष्ठन्ती स्थैर्याशङ्कां प्रयच्छति ॥ १८॥

ज्वालावच्छुद्धवर्णापि मषीमलिनकोटरा।

वल्गत्यन्यप्रसादेन दीयते तदवेक्षणात् ॥ १९॥

आलोके विमले म्लाना तमस्यपि विराजते।

मृगतृष्णेव शुष्काभा नानावर्णविलासिनी ॥ २०॥

Sage Vashishta continued:

3.113.11–14

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

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

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

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

3.113.15–20

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

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

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

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

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

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

Detailed Summary of the teachings: 

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

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

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

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

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

Chapter 3.113, Verses 1–10

Yoga Vashishtha 3.113.1–10

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

श्रीवसिष्ठ उवाच।

एषा हि वासना नित्यमसत्यैव यदुत्थिता।

द्विचन्द्रभ्रान्तिवत्तेन त्यक्तुं राघव युज्यते ॥ १॥

अविद्या विद्यमानेव नष्टप्रज्ञेषु विद्यते।

नाम्नैवाङ्गीकृताभावात्सम्यक्प्रज्ञेषु सा कुतः ॥ २॥

मा भवाज्ञो भव प्राज्ञः सम्यग्राम विचारय।

नास्त्येवेन्दुर्द्वितीयः खे भ्रान्त्या संलक्ष्यते मुधा ॥ ३॥

नात्र तत्त्वादृते किंचिद्विद्यते वस्त्ववस्तु च।

ऊर्मिमालिनि विस्तीर्णे वारिपूरादृते यथा ॥ ४॥

स्वविकल्पादृते नैतान्भावाभावानसन्मयान्।

नित्येऽसिते तते शुद्धे मा समारोपयात्मनि ॥ ५॥

नासि कर्ता किमेतासु क्रियासु ममता तव।

एकस्मिन्विद्यमाने हि किं केन क्रियते कथम् ॥ ६॥

मा वाऽकर्ता भव प्राज्ञ किमकर्तृतयेहिते।

साध्यं साध्यमुपादेयं तस्मात्स्वस्थो भवानघ ॥ ७॥

कर्ता संस्त्वमसक्तत्वाद्भावाभावे रघूद्वह।

असक्तत्वादकर्तापि कर्तृवत्स्पन्दनं कुतः ॥ ८॥

सत्यं स्याच्चेदुपादेयं मिथ्या स्याद्धेयमेव चेत्।

उपादेयैकसक्तत्वाद्युक्ता सक्तिर्हि कर्मणि ॥ ९॥

यत्रेन्द्रजालमखिलं मायामयमवस्तुकम्।

तत्र कास्था कथं नाम हेयोपादेयदृष्टयः ॥ १०॥

Sage Vasishta said: 

3.113.1–5

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

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

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

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

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

3.113.6–10

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.112, Verses 20–27

Yoga Vashishtha 3.112.20–27

(The mind itself is both the trap and the only means of escape from the endless cycle of birth and death)

श्रीवसिष्ठ उवाच।

तृष्णाग्राहगृहीतानां संसारार्णवरंहसि।

आवर्तैरुह्यमानानां दूरे स्वं मन एव नौः ॥ २०॥

मनसैव मनश्छित्त्वा पाशं परमबन्धनम्।

उन्मोचितो न येनात्मा नासावन्येन मोक्ष्यते ॥ २१॥

या योदेति मनोनाम्नी वासना वासितान्तरा।

तां तां परिहरेत्प्राज्ञस्ततोऽविद्याक्षयो भवेत् ॥ २२॥

भोगौघवासनां त्यक्त्वा त्यज त्वं भेदवासनाम्।

भावाभावौ ततस्त्यक्त्वा निर्विकल्पःसुखीभव ॥ २३॥

अभावनं भावनायास्त्वेतावान्वासनाक्षयः।

एष एव मनोनाशस्त्वविद्यानाश उच्यते ॥ २४॥

यद्यत्संवेद्यते किंचित्तत्रासंवेदनं परम्।

असंवित्तिस्तु निर्वाणं दुःखं संवेदनाद्भवेत् ॥ २५॥

स्वेनैव तत्प्रयत्नेन पुंसः संवेद्यते क्षणात्।

भावस्याभावनं भूत्यै तत्तस्मान्नित्यमाहरेत् ॥ २६॥

रागादयो ये मनसीप्सितास्ते बुद्ध्वेह तांस्तांस्त्वमवस्तुभूतान्।

त्यक्त्वा तदास्याङ्कुरमस्तबीजं मा हर्षशोकं समुपैहि तृप्तः ॥ २७॥

Sage Vashishta further said: 

3.112.20–27

> For those seized by the crocodiles of craving and swept by whirlpools in the rushing Ocean of Worldly existence, their own mind alone is the far-off boat that can save them.

> By cutting the mind’s own noose—the greatest bondage—with the mind itself, if the Self is not freed, nothing else can free it.

> Whatever subtle desire arises under the name of mind and colours the Inner Being, the wise person should abandon it at once; then ignorance is destroyed.

> Give up the desire for streams of enjoyment; give up the desire for differences. Then abandon both existence and non-existence and become free of all mental constructs and be happy.

> Simply not thinking of things is the full end of desires. This very end of the mind is called the end of ignorance.

> Whatever is perceived, non-perception of it is the highest. Non-awareness is liberation; sorrow comes from awareness.

> By one’s own effort a person Realizes this in a moment. Not thinking of “being” brings true welfare; therefore practise it always.

> Know that the likes and dislikes desired by the mind are without real substance. Leave them, so their sprout has no seed left, and do not fall into joy or sorrow; remain content.

Detailed Summary of the Teachings: 

These verses teach that the mind itself is both the trap and the only means of escape from the endless cycle of birth and death. Craving acts like a crocodile and the World like a stormy Ocean; only the mind, when turned inward and controlled by itself, becomes the boat that carries one to safety. No outer force, teacher or ritual can liberate the Self if the mind does not first cut its own bonds of desire and attachment.

The wise are told to watch every subtle tendency the moment it rises and to drop it at once. Desires for pleasure and for seeing differences between things keep ignorance alive. When both the sense of “this exists” and “this does not exist” are set aside, the mind becomes still and free of all restless thinking, and lasting happiness appears.

Simply stopping the habit of mentally creating and holding on to ideas is the complete destruction of latent desires. That same quieting of the mind is the destruction of ignorance itself. Whatever the senses or thoughts present, the highest state is not to grasp or dwell on it; non-awareness of objects is true liberation, while continual awareness of them produces sorrow.

A person can reach this insight by personal effort in a single moment. Therefore the practice of refusing to give mental form to any “thing” or “being” must be kept up constantly, because that refusal itself brings real spiritual growth and prosperity of the soul.

Finally, all likes, dislikes and other mental longings must be seen as empty of substance. Once they are abandoned, the seed of further desire is burned and no new sprout can arise. One then remains calmly content, untouched by the swings of joy and grief that once ruled the mind.

Chapter 3.112, Verses 10–19

Yoga Vashishtha 3.112.10–19

(The restless mind is like a powerful demon that creates deep suffering when it is allowed to rise unchecked)

श्रीवसिष्ठ उवाच।

दुःखमुत्पादयत्युच्चेरुत्थितश्चित्तराक्षसः।

सुखायानन्तभोगाय तं प्रयत्नेन पातय ॥ १०॥

तस्य चञ्चलता यैषा त्वविद्या राम सोच्यते।

वासनापदनाम्नीं तां विचारेण विनाशय ॥ ११॥

अविद्यया वासनया तयान्तश्चित्तसत्तया।

विलीनया त्यागवशात्परं श्रेयोऽधिगम्यते ॥ १२॥

यत्तत्सदसतोर्मध्यं यन्मध्यं चित्त्वजाड्ययोः।

तन्मनः प्रोच्यते राम द्वयोर्दोलायिताकृति ॥ १३॥

जाड्यानुसंधानहतं जाड्यात्मकतयेद्धया।

चेतो जडत्वमायाति दृढाभ्यासवशेन हि ॥ १४॥

विवेकैकानुसंधानाच्चिदंशात्मतया मनः।

चिदेकतामुपायाति दृढाभ्यासवशादिह ॥ १५॥

पौरुषेण प्रयत्नेन यस्मिन्नेव पदे मनः।

पात्यते तत्पदं प्राप्य भवत्यभ्यासतो हि तत् ॥ १६॥

पुनः पौरुषमाश्रित्य चित्तमाक्रम्य चेतसा।

विशोकं पदमाश्रित्य निराशङ्कः स्थिरो भव ॥ १७॥

भवभावनया मग्नं मनसैव न चेन्मनः।

बलादुत्तार्यते राम तदुपायोऽस्ति नेतरः ॥ १८॥

मन एव समर्थं वो मनसो दृढनिग्रहे।

अराजा कः समर्थः स्याद्राज्ञो राघव निग्रहे ॥ १९॥

Sage Vashishta continued:

3.112.10–14

> The mind-demon, when it rises strongly, produces great suffering. For the sake of happiness and endless enjoyment, bring it down with careful effort.

> O Rama, this restlessness of the mind is called ignorance. Destroy that which is known as latent impressions through proper inquiry.

> When that inner mental existence made of ignorance and latent impressions is dissolved by the power of renunciation, the highest good is attained.

> O Rama, that which stands in the middle between the Real and the unreal, and between Consciousness and dullness, is called the mind. Its form swings between the two.

> When the mind is struck by constant thought of dullness and is intensified by its dull nature, it becomes dull itself through firm practice.

3.112.15–19

> Through one-pointed inquiry with discrimination, the mind, by its nature as a part of Consciousness, attains Oneness with Pure Consciousness through firm practice here.

> By human effort, whichever State the mind is made to settle in, it reaches that State and becomes that through practice.

> Again, taking support of self-effort, conquer the mind with the mind itself, take refuge in the sorrow-free State, and become steady and free from doubt.

> O Rama, if the mind that is sunk in thoughts of worldly existence is not forcibly lifted out by the mind itself, there is no other means.

> Only the mind itself is capable of firmly restraining the mind. O Raghava, who but a King is able to restrain a King?

Detailed summary of the teachings:

These verses teach that the restless mind is like a powerful demon that creates deep suffering when it is allowed to rise unchecked. The only way to gain lasting happiness and unlimited joy is to deliberately bring this mind under control through steady and determined effort. Without such effort the mind continues to produce pain.

The restlessness of the mind is itself ignorance. This ignorance appears in the form of latent tendencies or deep-seated desires that keep the mind moving. These tendencies must be completely destroyed by careful self-inquiry and clear thinking. When ignorance, the latent tendencies, and the sense of a separate mental existence dissolve through renunciation, a person reaches the highest good.

The mind occupies a middle position. It is neither fully Real nor fully unreal, and it stands between Pure Consciousness and pure dullness. Because of this middle nature it constantly swings between the two. If a person repeatedly dwells on dull and lifeless things, the mind itself becomes dull through long practice. On the other hand, if the mind is trained through discrimination and one-pointed attention to its own conscious nature, it merges completely into Pure Consciousness.

Whatever state a person deliberately places the mind in by firm personal effort, the mind eventually becomes that State through repeated practice. Therefore one must again and again use self-effort to seize and master the mind, settle it in the State that is free from sorrow, and remain steady and free from all fear or doubt.

Finally, the mind can be controlled only by the mind itself. There is no other power that can do this work. Just as only a King can properly restrain another King, only the mind, when it turns its own strength upon itself, can lift itself out of the deep immersion in worldly thoughts and establish lasting Freedom.

Chapter 3.112, Verses 1–9

Yoga Vashishtha 3.112.1–9

(The mind is by nature intensely restless and swift)

श्रीवसिष्ठ उवाच।

यस्मिंस्तस्मिन्पदार्थे हि येन तेन यथा तथा।

तीव्रसंवेगसंपन्नं मनः पश्यति वाञ्छितम् ॥ १॥

जायते म्रियते चैषा मनसस्तीव्रवेगिता।

सौम्याम्बुबुद्बुदालीव निर्निमित्ता स्वभावतः ॥ २॥

शीतता तुहिनस्येव कज्जलस्येव कृष्णता।

लोलता मनसो रूपं तीव्रातीव्रैकरूपिणी ॥ ३॥

श्रीराम उवाच।

कथमस्यातिलोलस्य वेगो वेगैककारणम्।

चलता मनसो ब्रह्मन्बलतो विनिवार्यते ॥ ४॥

श्रीवसिष्ठ उवाच।

नेह चञ्चलताहीनं मनः क्वचन दृश्यते।

चञ्चलत्वं मनोधर्मो वह्णेर्धर्मो यथोष्णता ॥ ५॥

यैषा हि चञ्चला स्पन्दशक्तिश्चित्तत्वसंस्थिता।

तां विद्धि मानसीं शक्तिं जगदाडम्बरात्मिकाम् ॥ ६॥

स्पन्दास्पन्दादृते वायोर्यथा सत्तैव नोह्यते।

तथा न चित्तसत्तास्ति चञ्चलस्पन्दनादृते ॥ ७॥

यत्तु चञ्चलताहीनं तन्मनो मृतमुच्यते।

तदेव च तपःशास्त्रसिद्धान्तो मोक्ष उच्यते ॥ ८॥

मनोविलयमात्रेण दुःखशान्तिरवाप्यते।

मनोमननमात्रेण दुःखं परमवाप्यते ॥ ९॥

Sage Vasishtha said: 

3.112.1–3

> The mind, filled with intense swiftness, perceives the desired object in any substance, by any means, and in any manner whatsoever.

> This intense swiftness of the mind arises and perishes of its own nature without any cause, just like a succession of bubbles on calm water.

> Just as coldness is the nature of snow and blackness is the nature of collyrium, so restlessness is the very form of the mind, remaining one and the same in its intense and still more intense States.

Sriram said: 

3.112.4

> O Brahman, how can the movement of this extremely restless mind, whose sole cause is its own velocity, be forcibly restrained?

Sage Vasishtha said: 

3.112.5–9

> Nowhere is a mind found that is free from restlessness. Restlessness is the inherent nature of the mind, just as heat is the inherent nature of fire.

> Know that this restless vibrating power which resides in the essence of the mind is the mental energy that constitutes the entire display of the World.

> Just as the Existence of Air cannot be grasped apart from its vibration or non-vibration, so the mind has no existence apart from its restless vibration.

> That which is free from restlessness is like a dead mind. And that very State is declared to be liberation according to the settled conclusion of austerity and the scriptures.

> By the mere dissolution of the mind, the cessation of sorrow is attained. By the mere continued thinking of the mind, supreme sorrow is attained.

Detailed Summary of the Teachings:

These verses teach that the mind is by nature intensely restless and swift. It instantly projects and perceives whatever it desires in any object, through any means, and in any way. This restless velocity is not produced by external causes; it arises and disappears spontaneously, like bubbles forming and vanishing on still water. Restlessness is therefore the essential form of the mind, just as coldness belongs to snow and blackness to collyrium.  

Rama asks how this restless movement, whose only cause is its own velocity, can be forcibly stopped. Vasishtha answers that a mind without restlessness is never found anywhere. Restlessness is the mind’s own nature, comparable to the heat that is inseparable from fire.  

The restless vibrating power that constitutes the mind is identified as the very energy that creates the entire spectacle of the World. Without this constant vibration the mind cannot be said to exist at all, just as air cannot be conceived without its motion or stillness.  

A mind that has become free from restlessness is therefore described as “dead.” This State of the mind’s Stillness is what the scriptures and the practice of austerity call liberation.  

Finally, the verses declare that the complete dissolution of the mind alone brings the end of sorrow, while continued mental activity produces the greatest suffering. Peace is therefore gained not by controlling an active mind but by allowing the mind itself to subside completely.