Chapter 3.85, Verses 28–36

Yoga Vashishtha 3.85.28–36

(These verses portray the vast and illusory Nature of the Universe as seen through the Awakened mind of Brahmadeva)

ब्रह्मोवाच।

गन्धर्वनगरोद्यानलतावितान मालिनी।

समुद्रभूमिनभसां पदवी प्रविराजते ॥ २८॥

लोकान्तरेषु सङ्घेन देवासुरनरोरगाः।

उदुम्बरेषु मशका इव घुंघुमिताः स्थिताः ॥ २९॥

युगकल्पक्षणलवकलाकाष्ठाकलङ्कितः।

कालो वहत्यकलितसर्वनाशप्रतीक्षकः ॥ ३०॥

एवमालोक्य शुद्धेन परेण स्वेन चेतसा।

भृशं विस्मयमापन्नः किमेतत्कथमित्यलम् ॥ ३१॥

कथं मांसमयेनाक्ष्णा यन्न पश्यामि किंचन।

तन्मायाजालमतुलं पश्यामि मनसाम्बरे ॥ ३२॥

अथालोक्य चिरं कालं मनसैवाहमम्बरात्।

अर्कं तस्माज्जगज्जालादेकमानीय पृष्टवान् ॥ ३३॥

आगच्छ देवदेवेश भो भास्कर महाद्युते।

स्वागतं तेऽस्त्विति प्रोक्तो मयासौ कथितोप्यथ ॥ ३४॥

कस्त्वं कथमिदं जातं जगदेव जगन्ति च।

यदि जानासि भगवंस्तदेतत्कथयानघ ॥ ३५॥

इत्युक्तो मां समालोक्य संपरिज्ञातवानथ।

नमस्कृत्वाभ्युवाचेदमनिन्द्यपदया गिरा ॥ ३६॥

Lord Brahma continued:

3 85.28–33

> The pathway of Oceans, lands, and skies shines beautifully, adorned like a city of celestial musicians filled with gardens and creeping vines.

> In the spaces between Worlds, groups of gods, demons, humans, and serpents stay clustered together, buzzing like flies on figs.

> Time, marked and stained by ages, eons, moments, instants, and smaller units, flows on, ever waiting for the total destruction of everything.

> Seeing all this with a Pure, Supreme, and clear mind, I became filled with great wonder and thought, “What is this? How does it happen?”

> How is it that with my fleshy eyes I see nothing at all, yet in the sky of my mind I behold this incomparable web of illusion?

3.85.33–36

> Then, after looking for a long time with my mind alone from the sky, I drew out one sun from that vast net of worlds and questioned it.

> “Come, O Lord of Gods, O radiant Sun, great light! Welcome to you,” I said, addressing the one who had been spoken to.

> “Who are you? How did this World and all the Worlds come into being? If you know, O blessed and sinless one, please tell me this.”

> Addressed in this way, the Sun looked at me, recognized me fully, bowed, and then spoke with flawless and beautiful words.

Summary of the Teachings:

The Cosmic scene is compared to a magical city of gandharvas, highlighting how the entire Creation of Oceans, lands, and skies appears splendid yet dream-like. Beings across different worlds exist in dense groups, much like tiny insects, showing the relative smallness and crowded nature of existence within the grand scheme. This imagery teaches that what we perceive as solid Reality is actually a fleeting projection, urging seekers to look beyond surface appearances.

Time is depicted as an unstoppable force carrying marks of all Cosmic cycles while patiently awaiting Universal dissolution. This reminds us of the impermanence of all things and the inevitability of change. The wonder expressed reflects a deep inquiry into the mystery of Existence, encouraging pure observation without attachment. Such contemplation purifies the mind and opens the door to Higher understanding.

The contrast between physical eyes and the mind's vision is central. Physical senses fail to grasp the True Nature, but the inner mind reveals the intricate web of Maya (illusion). This teaches the importance of turning inward for Real Knowledge rather than relying on external senses, which are limited and deceptive.

Brahma's action of summoning the Sun from the web of worlds symbolizes the mind's power to interact with Cosmic elements through focused Awareness. It illustrates how enlightened Consciousness can engage with manifestations of Reality to seek answers. The respectful invitation to the Sun shows humility and reverence even in Divine inquiry.

Finally, the Sun's recognition and response highlight the interconnectedness of Consciousness. True Wisdom arises through direct inner dialogue and Grace. These verses collectively guide the seeker toward Realizing the illusory play of Creation, the fleeting role of Time, and the supremacy of Pure Awareness in uncovering the Truth beyond Maya. 

Chapter 3.85, Verses 19–27

Yoga Vashishtha 3.85.19–27

(These verses use rich poetic imagery to describe the nature of darkness, night, or the subtle Cosmic forces during Creation or dissolution)

ब्रह्मोवाच।

क्वचिद्भासित्वमायातं क्वचित्स्थिरतरं स्थितम्।

स्थितं सर्वत्र कुञ्जेषु तमस्तेजोलवादृतम् ॥ १९॥

नभोनीलोत्पलस्यान्तर्भ्रमदभ्रम धुव्रतम्।

प्रस्फुरत्तारकाजालकेसरापूर्णतां गतम् ॥ २०॥

कल्पान्तघननीहारो मेरुकुञ्जेषु संस्थितः।

शाल्मलेरमलं तूलमष्ठीलाकोटरेष्विव ॥ २१॥

लोकालोकाद्रिरसनारणदर्णव घुंघुमा।

तमःखण्डेन्द्रनीलाभा निजरत्नविराजिता ॥ २२॥

धानाधरसुधा भूतरवकाकलिघुंघुमा।

संस्थिता भुवनाभोगे स्वान्तःपुर इवाङ्गना ॥ २३॥

गौराङ्गपङक्तिर्मध्यस्था रजनीराजिरञ्जिता।

पद्मोत्पलस्रज इव लक्ष्यते वत्सरश्रियः ॥ २४॥

बहुगर्तविभागस्थभूता लोकाः पृथक्पृथक्।

जातारुणा विलोक्यन्तेदाडिमानीवकान्तिकाः ॥ २५॥

त्रिप्रवाहा त्रिपथगा कृतोर्ध्वाधोगमागमा।

जगद्यज्ञोपवीताभा स्फुरतीन्दुकलामला ॥ २६॥

इतश्चेतश्च गच्छन्ति शीर्यन्ते प्रोद्भवन्ति च।

दिग्लतासु तडित्पुष्पा वातार्ता मेघपल्लवाः ॥ २७॥

Lord Brahma continued:

3.85.19–27

> Sometimes it becomes bright, sometimes it stays very steady. It remains everywhere in the groves, covered by small specks of light.

> It is like a wandering dark cloud-bee inside the blue lotus of the sky, filled with the fullness of sparkling star filaments.

> Like dense mist at the end of a Cosmic cycle, it has settled in the groves of Mount Meru, like pure cotton of the silk-cotton tree in its thorny hollows.

> It has the roaring murmur of Oceans as its girdle around the Lokāloka mountain. It has the luster of a mass of sapphire and is adorned with its own jewels.

> Possessing the sweetness of nectar in its granaries and filled with soft humming sounds of Beings, it is situated in the vast expanse of the World, like a woman in her inner apartment.

> A central line of white forms, adorned with streaks of night, appears like garlands of lotuses and water lilies, reflecting the splendor of the year.

> The Beings, each separately situated in many divided pits or cavities, appear reddened and beautiful, like pomegranates.

> Having three streams and flowing in three paths, with upward and downward movements, it shines like the sacred thread of the world, spotless like a digit of the moon.

> Troubled by the wind, lightning like flowers and clouds like tender shoots move here and there in the creepers of the directions. They wither and spring forth again.

Summary of the Teachings:

They illustrate how the apparent darkness is not absolute but interacts dynamically with light, appearing stable or illuminated in different places, much like the interplay of ignorance and knowledge in the mind. The teachings emphasize the illusory and ever-changing quality of the manifested World, where elements like stars, mists, and sounds emerge within a larger framework of Brahm or Pure Consciousness.

The descriptions highlight the vastness and interconnectedness of the Universe through metaphors of mountains, oceans, lotuses, and celestial bodies. Darkness or the night is portrayed as a living entity that encompasses and adorns the worlds, filled with sounds, sweetness, and beauty. This teaches that even in apparent gloom or limitation, there is inherent splendor, order, and Divine play (lila), encouraging seekers to perceive the underlying unity beyond surface appearances.

The verses depict Cosmic phenomena like clouds, lightning, and seasonal cycles as transient yet rhythmic, subject to movement, decay, and renewal. This reflects the impermanence of all forms and the cyclical nature of existence, urging detachment from fleeting experiences while appreciating their role in the grand design. The sacred thread and moon-like purity suggest a path of spiritual discipline that connects the individual to the Universal order.

Through similes of women in inner chambers, pomegranates, and garlands, the text humanizes Cosmic principles, showing how the World is sustained by nurturing, hidden energies. It teaches that the multiplicity of Beings and worlds arises from division and separation but remains beautiful and purposeful within the whole. Realization comes from seeing this harmony rather than being lost in parts.

Overall, these verses from Yoga Vasistha convey Advaita Wisdom: the World of forms, light, and darkness is a mental projection or vibration within the One Consciousness. By contemplating such descriptions, one cultivates dispassion, recognizes the non-dual Reality, and attains Peace by resting in the Unchanging Self beyond all dualities.

Chapter 3.85, Verses 11–18

Yoga Vashishtha 3.85.11–18

(These verses describe the vast and orderly manifestation of the Universe as seen through the lens of Creation by Lord Brahma)

ब्रह्मोवाच।

तेषु मत्प्रतिबिम्बाभाः पद्मकोशनिवासिनः।

राजहंसान्समारूढाः संस्थिता दश पद्मजाः ॥ ११॥

पृथक्स्थितेषु सर्गेषु तेषूद्यद्भूतपङ्क्तिषु।

जलजालेषु शुद्धेषु जगत्सु जलदायिषु ॥ १२॥

प्रवहन्ति महानद्यः प्रध्वनन्ति यथाब्धयः।

प्रतपन्त्युष्णरुचयः प्रस्फुरन्त्यम्बरेऽनिलाः ॥ १३॥

दिवि क्रीडन्ति विबुधा भुवि क्रीडन्ति मानवाः।

दानवा भोगिनश्चैव पातालेषु च संस्थिताः ॥ १४॥

कालचक्रपरिप्रोता यद्भावाः सकलर्तवः।

यथाकालं फलापूर्णा भूषयन्त्यभितो महीम् ॥ १५॥

प्रौढ्यं शुभाशुभाचारस्मृतयः ककुभं प्रति।

नरकस्वर्गफलदाः सर्वत्र समुपागताः ॥ १६॥

भोगमोक्षफलार्थिन्यः समस्ता भूतजातयः।

स्वमीहितं यथाकालं प्रयतन्ते यथाक्रमम् ॥ १७॥

सप्तलोकास्तथा द्वीपाः समुद्रा गिरयस्तथा।

अप्येष्यमाणाः कल्पान्तं स्फुरन्त्युरुतरारवम् ॥ १८॥

Lord Brahma continued: 

3.85.11–18

> In those Worlds, Beings resembling my reflections dwell in lotus buds. Ten lotus-born ones, mounted on royal swans, are established there.

> In the separately situated Creations, among the rising groups of Beings, in the pure watery realms that give rise to Worlds.

> Great rivers flow, oceans roar as appropriate, the sun rays heat intensely, and winds sparkle in the sky.

> Gods play in the heavens, humans play on Earth, demons and serpents are established in the nether Worlds.

> Revolving in the wheel of time, all seasons with their qualities, bearing fruits in due time, adorn the Earth all around.

> The consequences of good and bad actions, leading to hell or heaven, have fully manifested everywhere in all directions.

> All Beings, seeking the fruits of enjoyment and liberation, strive for their desired goals according to Time and in proper order.

> The seven Worlds, islands, Oceans, and mountains, even as they approach the end of the kalpa, shine forth with great resounding noise.

Summary of the Teachings:

These verses portray multiple Worlds arising like reflections, each populated by different beings engaged in their respective activities. This illustrates the idea that the Cosmos is a dynamic projection of Divine Consciousness, where various realms coexist separately yet harmoniously, filled with life forms pursuing their natural courses. The imagery of lotus-born creators emphasizes purity and potential emerging from the Divine Source.

The verses highlight the natural functioning of the physical world, including rivers, oceans, sun, and winds, showing how elemental forces operate rhythmically without chaos. This teaches the reliability and beauty of Cosmic order, where seasons cycle predictably to sustain life on earth. It underscores that everything in Nature follows its inherent law, contributing to the overall adornment and balance of the World, reminding seekers to observe and appreciate this Divine play rather than get entangled in it.

Different classes of Beings—gods, humans, demons, and others—engage in their playful or purposeful activities across realms. This points to the diversity of Existence and the Universal presence of desire-driven actions. The teaching encourages understanding one's place in this grand scheme, recognizing that all Beings are part of the same Cosmic fabric, yet each follows its dharma according to its realm and Nature.

The wheel of Time governs all phenomena, bringing fruits of actions—good or bad—leading to varied outcomes like heaven or hell. Beings strive for enjoyment or Ultimate Freedom in due course. This emphasizes karma, the inevitability of consequences, and the pursuit of Higher Goals. It teaches detachment from transient results while engaging dutifully, as time ensures everything unfolds appropriately.

Even as the Universe approaches dissolution at the end of a Cosmic cycle, the Worlds, islands, mountains, and oceans continue their vibrant existence with grandeur. This conveys the impermanence of Creation alongside its magnificent display, urging Realization of the Eternal Consciousness beyond the changing forms. The overall teaching fosters Wisdom to Witness the illusory yet wondrous play of the Universe without attachment, leading toward liberation.

Chapter 3.85, Verses 1–10

Yoga Vashishtha 3.85.1–10

(How the World was created by Brahma's mind)

श्रीवसिष्ठ उवाच।

पुरा मे ब्रह्मणा प्रोक्तं सर्वं तत्कथयानघ।

यदिदं तत्प्रवक्ष्यामि त्वयि पृच्छति राघव ॥ १॥

पुरा मया हि भगवान्पृष्टः कमलसंभवः।

इमे कथमुपायान्ति ब्रह्मन्सर्गगणा इति ॥ २॥

तदुपाश्रुत्य भगवान्ब्रह्मा लोकपितामहः।

ऐन्दवाख्यानसहितं मामुवाच बृहद्वचः ॥ ३॥

ब्रह्मोवाच।

सर्वं हि मन एवेदमित्थं स्फुरति भूतिमत्।

जलं जलाशयस्फारैर्विचित्रैश्चक्रकैरिव ॥ ४॥

दिनादौ संप्रबुद्धस्य संसारं सृष्टुमिच्छतः।

पुराकल्पे हि कस्मिश्चिच्छृणु किं वृत्तमङ्ग मे ॥ ५॥

कदाचिदखिलं सर्गं संहृत्य दिवसक्षये।

एक एवाहमेकाग्रः स्वस्थस्तामनयं निशाम् ॥ ६॥

निशान्ते संप्रबुद्धात्मा संध्यां कृत्वा यथाविधि।

प्रजाः स्रष्टुं दृशौ स्फारे व्योम्नि योजितवानहम् ॥ ७॥

यावत्पश्यामि गगनं न तमोभिर्न तेजसा।

व्याप्तमत्यन्तविततं शून्यमन्तविवर्जितम् ॥ ८॥

सर्गं संकल्पयामीति मतिं निश्चित्य तन्मया।

समवेक्षितुमारब्धं शुद्धं सूक्ष्मेण चेतसा ॥ ९॥

अथाहं दृष्टवांस्तत्र मनसा विततेऽम्बरे।

पृथक्स्थितान्महारम्भान्सर्गान्स्थितिनिरर्गलान् ॥ १०॥

Sage Vasishta said:

3.85.1–3

> “O Pure One, I will tell you everything that Brahma told me long ago. O Raghava, I will explain this to you as you ask.”

> “Long ago I asked the blessed lotus-born lord: O Brahma, how do these groups of Creations come into being?”

> Hearing this, Lord Brahma, the grandfather of the Worlds, spoke great words to me together with the story of the moon-related tale.

Lord Brahma said:

3.85.4–10

> “All this is indeed only the mind. It shines forth powerfully like water in a lake spreading into many wonderful whirlpools.”

> “At the start of the day, when I woke up wanting to create the world, listen to what happened to me in some ancient cycle.”

> “Once, after dissolving the entire Creation at the end of the day, I remained alone, focused and peaceful, and passed that night.”

> “At the end of the night, after waking and performing the twilight worship properly, I turned my wide eyes to the sky to create living Beings.”

> “As far as I could see, the sky was not filled with darkness or light. It was extremely vast, empty and without any limits.”

> “Deciding in my mind to create the World, I began to observe it with a Pure and subtle Consciousness.”

> “Then with my mind I saw in the vast sky many separate great Creations existing freely without any obstruction.”

Summary of the Teachings:

The verses explain that the entire Universe is a Creation of the mind. Lord Brahma teaches that what we see as the world is the mind expressing itself in different forms, just as water in a pond naturally forms many swirling patterns. This shows that Reality is not solid and separate but arises from one Conscious mind.

Lord Brahma shares his own experience to illustrate the process of Creation. After the end of a cosmic day when everything dissolves, he rests peacefully alone. This teaches the importance of inner stillness and the cycle of creation and dissolution that happens repeatedly.

When the new cycle begins, Lord Brahma performs his duties and then looks into the empty sky with focused Awareness. The vast empty Space represents pure potential before any World appears. It reminds us that before Creation there is only limitless emptiness.

With a clear decision and subtle observation, Lord Brahma sees many possible Worlds already present in that Space. This reveals that Creations exist as ideas or potentials within the mind even before they fully manifest. The mind has the power to bring forth entire Universes from within itself.

Overall, these verses teach that the World is mind-made. By understanding this, one can Realize the Freedom and creative power of Consciousness. It encourages turning inward to the Peaceful mind instead of being lost in the outer appearances of the World.

Chapter 3.84, Verses 38–47

Yoga Vashishtha 3.84.38–47

(These verses explain that the entire Universe exists within the mind)

श्रीवसिष्ठ उवाच।

सर्वमभ्यन्तरे चित्तं बिभर्ति त्रिजगन्नभः।

अहमापूरमिव तद्यथाकालं विजृम्भते ॥ ३८॥

योऽयं चित्तस्य चिद्भागः सैषा सर्वार्थबीजता।

यश्चास्य जडभागश्च तज्जगत्सोऽङ्ग संभ्रमः ॥ ३९॥

अविद्यमानमेवेदमादिसर्गे धरादिकम्।

निराकृतिरजः स्वप्नं पश्यतीव न पश्यति ॥ ४०॥

सर्गादिदीर्घसंवित्या शैलादिजडसंविदा।

सूक्ष्मं सूक्ष्मविदा चेति देहं शून्यं न वास्तवम् ॥ ४१॥

सर्वगेनात्मना व्याप्तं स्वचेत्यात्मवपुर्मनः।

आततं सौम्य विमलं वारीव रवितेजसा ॥ ४२॥

चित्तबालो जगद्यक्षं मिथ्या पश्यत्यबोधतः।

बोधितोऽसौ परं रूपं स्वं पश्यति निरामयम् ॥ ४३॥

यथात्मा दृश्यतामेति द्वित्वैक्यभ्रमदायिनीम्।

श्रृणु तत्ते प्रवक्ष्यामि वक्ष्यमाणकथागमैः ॥ ४४॥

यत्कथ्यते हि हृदयंगमयोपमानयुक्त्या गिरा मधुरयुक्तपदार्थया च।

श्रोतुस्तदङ्ग हृदयं परितो विसारि व्याप्नोति तैलमिव वारिणि वार्य शङ्काम् ॥ ४५॥

त्यक्तोपमानममनोज्ञपदं दुरापं क्षुब्धं धराविधुरितं विनिगीर्णवर्णम्।

श्रोतुर्न याति हृदयं प्रविनाशमेति वाक्यं किलाज्यमिव भस्मनि हूयमानम् ॥ ४६॥

आख्यानकानि भुवि यानि कथाश्च या या यद्यत्प्रमेयमुचितं परिपेलवं वा।

दृष्टान्तदृष्टिकथनेन तदेति साधो प्राकाश्यमाशु भुवनं सितरश्मिनेव ॥ ४७॥

Sage Vasistha continued: 

3.84.38–47

> The mind holds everything within it, like the Space of the three worlds. It expands in its own way over time, just as the Ocean fills up with the sense of 'I'.

> The Conscious part of the mind is the seed of all things. Its inert part is the World, which is a mere illusion and confusion.

> This Earth and the rest did not really exist even at the beginning of Creation. It is like seeing a formless dream that one thinks one sees but does not truly see.

> Through long Awareness of Creation, through the inert Awareness of mountains and such, and through subtle subtle Awareness, the body is empty and not Real.

> The mind-body is pervaded by the all-pervading Self, spread out pure and gentle like water filled with the rays of the sun.

> The childish mind sees the world-ghost as real due to ignorance. When Awakened, it sees its own Supreme form, which is free from disease.

> Just as the Self appears to see duality and unity that causes confusion, listen, I will tell you that through the stories that will be narrated.

> Whatever is told with heart-touching similes, sweet and meaningful words, it spreads in the listener's heart all around like oil spreading in water, removing all doubts.

> Speech without similes, with unpleasant words, hard to grasp, disturbed, broken on Earth, and swallowed letters does not reach the listener's heart and perishes like ghee poured into ashes.

> The stories and tales that exist in the world, whatever suitable or delicate subjects there are, they become clear quickly through illustrative examples, O good one, like the world illuminated by the bright rays of the moon.

Summary of the Teachings:

The mind is like vast Space that contains the three Worlds. It expands over time with the feeling of 'I am', creating the appearance of Reality. Everything we see is held and projected by the mind itself, showing that the outer world is not separate from our Inner Consciousness.

The mind has two aspects: a Conscious part that is the seed of all objects and experiences, and an inert part that appears as the solid World. This world is just an illusion or confusion. Even at the start of Creation, things like earth did not truly exist; they are like dreams without Real form that the mind imagines but which have no actual substance.

The body and the World are empty and unreal. They seem solid due to different levels of Awareness, from gross to subtle. But in Truth, they are pervaded and sustained by the pure Self or Atman. The mind appears spread out like water lit by sunlight, gentle and clear, showing the underlying Unity of everything with the Divine Consciousness.

An ignorant or childish mind sees the world as a scary ghost or Real entity because of lack of understanding. Once Awakened through Knowledge, it recognizes its own Pure, Supreme Nature that is free from all troubles. The verses guide the listener to understand how the sense of duality and oneness creates confusion, and stories will be used to clarify this.

Effective teaching uses sweet words, meaningful examples, and heart-touching similes that spread like oil in water, clearing doubts completely. Poor teaching with unclear, unpleasant, or broken language fails to touch the heart and is wasted effort, like offering ghee to ashes. Stories and examples make deep truths clear and illuminating, just as moonlight brightens the world, helping the seeker grasp the subtle Wisdom.

Chapter 3.84, Verses 29–37

Yoga Vashishtha 3.84.29–37

(The role of mind in Creation)

श्रीवसिष्ठ उवाच।

महावाक्यार्थनिष्ठान्तां बुद्धिं कृत्वा रघूद्वह।

वचोभेदमनादृत्य यदिदं वच्मि ते श्रृणु ॥ २९॥

यतःकुतश्चिदुच्छ्रायं गन्धर्वपुरवन्मनः।

भ्रान्तिमात्रं तनोतीदं जगदाख्यं स्वजृम्भणम् ॥ ३०॥

यथा चेतस्तनोतीमां जगन्मायां तथानघ।

श्रृणु त्वं कथयामीदं दृष्टान्तं दृष्टिवेदनम् ॥ ३१॥

यं श्रुत्वा सर्वमेवेदं भ्रान्तिमात्रमिति स्वयम्।

राम निश्चयवान्भूत्वा दूरे त्यक्ष्यसि वासनाम् ॥ ३२॥

मनोमनननिर्माणमात्रमेव जगत्त्रयम्।

सर्वमुत्सृज्य शान्तात्मा स्वात्मन्येव निवत्स्यसि ॥ ३३॥

मद्वाक्यार्थावधानस्थो मनोव्याधिचिकित्सने।

विवेकौषधलेशेन प्रयत्नं च करिष्यसि ॥ ३४॥

एवं स्थिते जगद्रूपं चित्तमेवेह जृम्भते।

न विद्यते शरीरादि सिकतान्तरतैलवत् ॥ ३५॥

चित्तमेव हि संसारो रागादिक्लेशदूषितम्।

तदैव तैर्विनिर्मुक्तं भवान्त इति कथ्यते ॥ ३६॥

चित्तं साध्यं पालनीयं विचार्यं कार्यमार्यवत्।

आहार्यं व्यवहार्यं च संचार्यं धार्यमादरात् ॥ ३७॥

Sage Vashishta continued:

3.84.29–32

> O Rama, fix your understanding firmly on the Essence of the great teachings. Ignoring differences in wording, listen carefully to what I tell you now.

> The mind rises somehow and spreads like a magical city of Gandharvas. This entire World that we see is only an illusion created by its own expansion.

> Just as the mind creates this illusory World, O Pure One, listen to the example I will now give you about how perception works.

> Hearing this, you will yourself Realize that everything is mere delusion. O Rama, becoming firmly convinced, you will give up all mental tendencies from a distance.

3.84.33–37

> The three Worlds are nothing but the creation of the mind’s thinking. Giving up everything, with a peaceful soul, you will rest happily in your own True Self.

> Pay full attention to the meaning of my words. In treating the disease of the mind, you will make effort with even a little of the medicine of discrimination.

> When this is understood, the World-form is only the mind expanding here. There is no body or other objects, just as there is no oil inside sand.

> The mind itself is the cycle of Worldly Existence when polluted by desires and other afflictions. When freed from them, it is called liberation.

> The mind should be cultivated, protected, examined, and handled like a noble person. It should be guided, used in daily affairs, directed properly, and held with care and respect.

Summary of the Teachings:

Vasistha instructs Rama to focus deeply on the core meaning of the Highest Teachings rather than getting caught in words. The mind creates the appearance of the World like a dream city that seems Real but has no substance. This shows that the World is not independent but only a projection of the mind’s activity.  

The teaching uses the example of perception to help the seeker understand how the mind weaves illusions. By truly grasping this, one develops firm conviction that everything experienced is delusion. This Realization helps in letting go of deep-rooted mental habits and tendencies.  

The three Worlds exist only through the mind’s constant thinking. Once this is seen clearly, the seeker drops all attachments and rests peacefully in the True Self. Paying careful attention to these words acts as medicine to cure the mind’s illnesses through the power of discrimination.  

In this State, the World is recognized as nothing but the mind’s own expansion. There are no solid objects like bodies; they are as unreal as oil mixed in sand. The mind alone creates the sense of Worldly life when filled with desires and suffering.  

When the mind is purified of these impurities, it becomes liberation itself. The mind needs to be carefully trained, protected, reflected upon, and used wisely in daily life. It should be guided with respect so that it serves the path to freedom rather than bondage.

Chapter 3.84, Verses 18–28

Yoga Vashishtha 3.84.18–28

(These verses explain that apparent differences and dualities we see in the World are not Ultimate Truths but tools created for practical teaching and worldly interactions)

श्रीराम उवाच।

तस्मादियमिति ब्रहन्व्यतिरेकार्थपञ्चमी।

ननु किं विद्धि देवेशादभिन्नं सर्वमित्यपि ॥ १८॥

श्रीवसिष्ठ उवाच।

उपदेशाय शास्त्रेषु जातः शब्दोऽथवार्थजः।

प्रतियोगिव्यवच्छेदसंख्यालक्षणपक्षवान् ॥ १९॥

भेदो दृश्यत एवायं व्यवहारान्न वास्तवः।

वेतालो बालकस्येव कार्यार्थं परिकल्पितः ॥ २०॥

द्वैतैक्यमपि नो यस्यां तथा भूतार्थसंस्थितौ।

अस्ति तस्यामीदृशः स्यात्कुतः संकल्पविप्लवः ॥ २१॥

कार्यकारणभावो हि तथा स्वस्वामिलक्षणम्।

हेतुश्च हेतुमांश्चैवावयवावयविक्रमः ॥ २२॥

व्यतिरेकाव्यतिरेकौ परिणामादिविभ्रमः।

तथा भावविलासादि विद्याविद्ये सुखासुखे ॥ २३॥

एवमादिमयी मिथ्यासंकल्पकलना मिता।

अज्ञानामवबोधार्थं नतु भेदोऽस्ति वस्तुनि ॥ २४॥

अविबोधादयं वादो ज्ञाते द्वैतं न विद्यते।

ज्ञाते संशान्तकलनं मौनमेवावशिष्यते ॥ २५॥

सर्वमेकमनाद्यन्तमविभागमखण्डितम्।

इति ज्ञास्यसि सिद्धान्तं काले बोधमुपागतः ॥ २६॥

विवदन्ते ह्यसंबुद्धाः स्वविकल्पविजृम्भितैः।

उपदेशादयं वादो ज्ञाते द्वैतं न विद्यते ॥ २७॥

वाच्यवाचकसंबोधो विना द्वैतं न सिद्ध्यति।

नच द्वैतं संभवति मौनं वापादयत्यलम् ॥ २८॥

Sriram said: 

3.84.18

> Therefore, this is called the fifth case of exclusion. But what do you know as different from the Lord of gods, saying everything is non-different?

Sage Vasishtha said: 

3.84.19–28

> In scriptures, words are born for teaching, whether from sound or meaning. They have the form of distinguishing the counterpart, with number, definition, and side.

> This difference is seen only in worldly dealings, not in Reality. It is imagined for the sake of action, like a ghost for a child.

> In that State of True Reality where there is neither duality nor unity, how can there be such confusion of imagination?

> The relation of Cause and effect, the nature of Master and servant, the Cause and the caused, and the sequence of parts and whole.

> Distinction and non-distinction, the illusion of change and so on, the play of Existence, Knowledge and ignorance, pleasure and pain.

> Thus, this limited false imagination full of such things is for the understanding of the ignorant. But there is no real difference in the Essence.

> This discussion arises due to lack of understanding. When Known, there is no duality. When Known, all calculations become silent, and only silence remains.

> Everything is One, without beginning or end, indivisible and unbroken. You will Realize this conclusion when Knowledge dawns in Time.

> The unawakened argue with the expansions of their own imaginations. This teaching is for instruction; when known, duality does not exist.

> Without duality, the understanding of speaker and spoken does not succeed. But duality also cannot truly exist, and silence fully suffices.

Summary of the Teachings:

The dialogue between Rama and Vasishtha highlights how language and concepts in scriptures use distinctions like exclusion or cause-effect only as temporary aids for the mind that is not yet fully Realized. In True Reality, such divisions do not exist independently.

The teaching stresses that duality is like a child's imaginary ghost—useful for some purpose but not Real. All pairs of opposites such as knowledge-ignorance, pleasure-pain, or change and stability arise from limited imagination. They help guide the ignorant towards understanding but dissolve completely upon True Knowledge.

When one attains proper insight, all debates and mental constructions quiet down into silence. The Ultimate Truth is recognized as one undivided, Eternal Existence without beginning or end. This Realization ends all arguments born from personal fantasies.

The verses clarify that teachings use words and duality because communication requires them, yet the Highest State transcends even the need for such expression. Silence becomes the natural outcome of Full Awareness, where no separate speaker or subject remains.

Overall, these verses guide seekers to move beyond intellectual discussions and dualistic thinking towards direct experience of non-dual Reality. They encourage patience, as this understanding comes with time and inner awakening, freeing one from the illusions of separation.