Chapter 3.94, Verses 23–32

Yoga Vashishtha 3.94.23–32

(Brahm - the Absolute Reality)

श्रीवसिष्ठ उवाच।

मन्दारमञ्जरीरूपाश्चन्द्रबिम्बादिवांशवः।

सर्वा एव समुत्पन्ना ब्रह्मणो दृश्यदृष्टयः ॥ २३॥

यथा विटपिनश्चित्रास्तद्रूपा विटपश्रियः।

सर्वा एव समुत्पन्ना ब्रह्मणो जीवपङ्क्तयः ॥ २४॥

कटकाङ्गदकेयूरयुक्तयः कनकादिव।

सर्वा एवोत्थिता राम ब्रह्मणो जीवराशयः ॥ २५॥

निर्झरादमलोद्योतात्पयसामिव बिन्दवः।

अजस्यैवाखिला राम भूतसंततिकल्पनाः ॥ २६॥

आकाशस्य घटस्थालीरन्ध्राकाशादयो यथा।

सर्वा एवोत्थिता लोककलना ब्रह्मणः पदात् ॥ २७॥

सीकरावर्तलहरीबिन्दवः पयसो यथा।

सर्वा एवोत्थिता राम ब्रह्मणो दृश्यदृष्टयः ॥ २८॥

मृगतृष्णातरङ्गिण्यो यथा भास्करतेजसः।

सर्वा दृश्यदृशो द्रष्टुर्व्यतिरिक्ता न रूपतः ॥ २९॥

शीतरश्मेरित ज्योत्स्ना स्वालोक इव तेजसः।

एवमेता हि भूतानां जातयो विविधाश्च याः ॥ ३०॥

यस्मादेव समायान्ति तस्मिन्नेव विशन्ति च।

काश्चिज्जन्मसहस्रान्ते जातयश्चिरकालिकाः।

काश्चित्कतिपयातीतजन्मरूपा व्यवस्थिताः ॥ ३१॥

इत्थं जगत्सु विविधेषु विचित्ररूपास्तस्येच्छया भगवतो व्यवहारवत्यः।

आयान्ति यान्ति निपतन्ति तथोत्पतन्ति रूपश्रियः कणघटा इव पावकोत्थाः ॥ ३२॥

Sage Vashishta continued:

3.94.23–32

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

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

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.94, Verses 15–22

Yoga Vashishtha 3.94.15–22

(The different degrees of tamas)

श्रीवसिष्ठ उवाच।

चिरमोक्षा हि कथिता तामसी सा महर्षिभिः।

तज्जन्मनैव मोक्षस्य भागिनी चेत्तदुच्यते ॥ १५॥

तज्ज्ञैस्तामससत्त्वेति तादृशारम्भशालिनी।

भवैः कतिपयैर्मोक्षभागिनी चेत्तदुच्यते ॥ १६॥

तमोराजसरूपेति तादृशैर्गुणबृंहितैः।

पूर्वजन्मसहस्राढ्या पुरोजन्मशतैरपि ॥ १७॥

मोक्षायोग्या ततः प्रोक्ता तज्ज्ञैस्तामसतामसी।

पूर्वं तु जन्मलक्षाढ्या जन्मलक्षैः पुरोऽपि चेत् ॥ १८॥

संदिग्धमोक्षा तदसौ प्रोच्यतेऽत्यन्ततामसी।

सर्वा एताः समायान्ति ब्रह्मणो भूतजातयः ॥ १९॥

किंचित्त्प्रचलिता भोगात्पयोराशेरिवोर्मयः।

सर्वा एव विनिष्क्रान्ता ब्रह्मणो जीवराशयः ॥ २०॥

स्वतेजःस्पन्दिताभोगाद्दीपादिव मरीचयः।

सर्वा एव समुत्पन्ना ब्रह्मणो भूतपङ्क्तयः ॥ २१॥

स्वमरीचिबलोद्भूता ज्वलिताग्नेः कणा इव।

सर्वा एवोत्थितास्तस्माद्ब्रह्मणो जीवराशयः ॥ २२॥

Sage Vashishta continued:

3.94.15–22

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

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

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

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

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

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

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

 

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

Summary of the teachings:

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

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

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

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

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

Chapter 3.94, Verses 1–14

Yoga Vashishtha 3.94.1–14

(Creation and the three gunas)

श्रीवसिष्ठ उवाच।

उत्तमाधममध्यानां पदार्थानामितस्ततः।

उत्पत्तीनां विभागोऽयं श्रृणु वक्ष्यामि राघव ॥ १॥

इदं प्रथमतोत्पन्नो योऽस्मिन्नेव हि जन्मनि।

इदंप्रथमतानाम्नी शुभाभ्याससमुद्भवा ॥ २॥

शुभलोकाश्रया सा च शुभकार्यानुबन्धिनी।

सा चेद्विचित्रसंसारवासनाव्यवहारिणी ॥ ३॥

भवैः कतिपयैर्मोक्षमित्युक्ता गुणपीवरी।

तादृक्फलप्रदानैककार्याकार्यानुमानदा ॥ ४॥

तेन राम ससत्त्वेति प्रोच्यते सा कृतात्मभिः।

अथ चेच्चित्रसंसारवासना व्यवहारिणी ॥ ५॥

अत्यन्तकलुषा जन्मसहस्रैर्ज्ञानभागिनी।

तादृक्फलप्रदानैकधर्माधर्मानुमानदा ॥ ६॥

असावधमसत्त्वेति तेन साधुभिरुच्यते।

सैव संख्यातिगानन्तजन्मवृन्दादनन्तरम् ॥ ७॥

संदिग्धमोक्षा यदि तत्प्रोच्यतेऽत्यन्ततामसी।

अनद्यतनजन्मा तु जातिस्तादृशकारिणी ॥ ८॥

योत्पत्तिर्मध्यमा पुंसो राम द्वित्रिभवान्तरा ।

तादृक्कार्या तु सा लोके राजसी राजसत्तम ॥ ९॥

अविप्रकृष्टजन्मापि सोच्यते कृतबुद्धिभिः।

सा हि तन्मृतिमात्रेण मोक्षयोग्या मुमुक्षुभिः ॥ १०॥

तादृक्कार्यानुमानेन प्रोक्ता राजससात्त्विकी।

सैव चेदितरैरल्पैर्जन्मभिर्मोक्ष भागिनी ॥ ११॥

तत्तादृशी हि सा तज्ज्ञैः प्रोक्ता राजसराजसी।

सैव जन्मशतैर्मोक्षभागिनी चेच्चिरैषिणी ॥ १२॥

त्वदुक्ता तादृगारम्भा सद्भी राजसतामसी।

सैव संदिग्धमोक्षा चेत्सहस्रैरपि जन्मनाम् ॥ १३॥

तदुक्ता तादृशारम्भा राजसात्यन्ततामसी।

भुक्तजन्मसहस्रा तु योत्पत्तिर्ब्रह्मणो नृणाम् ॥ १४॥

Sage Vasishta said: 

3.94.1–8

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

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

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

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

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

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

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

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

3.94.9–14

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.93, Verses 13–24

Yoga Vashishtha 3.93.13–24

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

श्रीवसिष्ठ उवाच।

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

तदनु योनितो जगति जायन्ते तदनु काकतालीययोगेनोत्पन्नवासनाप्रवाहानुरूपकर्मफलभागिनो भवन्ति ॥ १४॥

ततः कर्मरज्जुभिर्वासनावलिताभिर्बद्धशरीरा भ्रमन्तः प्रोत्पतन्ति च ॥ १५॥

इच्छैवैता भूतजातयः ॥ १६॥

काश्चिज्जनसहस्रान्ताः पतन्ति वनपर्णवत्।

कर्मवात्या परिभ्रान्ता लुठन्ति गिरिकुक्षिषु ॥ १७॥

अप्रमेयभवाः काश्चिच्चित्सत्ताज्ञानमोहिताः।

चिरजाता भवन्तीह बहुकल्पशतान्यपि ॥ १८॥

काश्चित्कतिपयातीता मनोरमभवान्तराः।

विहरन्ति जगत्यस्मिन्शुभकर्मपरायणाः ॥ १९॥

काश्चिद्विज्ञातविज्ञानाः परमेव पदं गताः।

वातोद्भूताः पयोमध्यं सामुद्रा इव बिन्दवः ॥ २०॥

उत्पत्तिः सर्वजीवानामितीह ब्रह्मणः पदात्।

आविर्भावतिरोभावभङ्गुरा भवभाविनी ॥ २१॥

वासनाविषवैषम्यवैधुर्यज्वर धारिणी।

अनन्तसंकटानर्थकार्यसत्कारकारिणी ॥ २२॥

नानादिग्देशकालान्तशैलकन्दर चारिणी।

रचितोत्तमवैचित्र्यविहिताऽऽसंभ्रमाऽसती ॥ २३॥

एषा जगज्जाङ्गलजीर्णवल्ली सम्यक्समालोककुठारकृत्ता।

वल्लीव विक्षुब्धमनःशरीरा भूयो न संरोहति रामभद्र ॥ २४॥

Sage Vashishta continued:

3.93.13–24

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

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

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

> These classes of Beings are nothing but desire itself.

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

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.93, Verses 1–12

Yoga Vashishtha 3.93.1–12

(The process of Creation)

श्रीवसिष्ठ उवाच।

इति मे भगवता पूर्वमुक्तं तदेतदद्य तुभ्यं कथितम् ॥ १॥

तस्मादनाख्यानाद्ब्रह्मणः सर्वतः सर्वमनाख्यानमुत्पद्यते स्वयमेव तद्धनतां प्राप्य मनः संपद्यते ॥ २॥

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

तेन राम योऽयं परमेष्ठी तन्मनस्तत्त्वं विद्धि ॥ ४॥

समनस्तत्त्वाकारो भगवानब्रह्मा संकल्पमयत्वाद्यदेव संकल्पयति तदेव पश्यति ॥ ५॥

ततस्तेनेयमविद्या परिकल्पिता अनात्मन्यात्माभिमानमयीति तेन ब्रह्मणा गिरितृणजलधिमयमिदं क्रमेण जगत्परिकल्पितम् ॥ ६॥

इत्थं क्रमेण ब्रह्मतत्त्वादियमागता सृष्टिरन्यत एवागतेयमिति लक्ष्यते ॥ ७॥

तस्मात्सर्वपदार्थानां त्रैलोक्योदरवर्तिनाम्।

उत्पत्तिर्ब्रह्मणो राम तरङ्गाणामिवार्णवात् ॥ ८॥

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

यास्त्वन्याश्चिच्छक्तयः सर्वशक्तेरभिन्ना एव कल्प्यन्ते ॥ १०॥

जगति स्फारतां नीते पितामहरूपेण मनसा समुल्लसन्ति ॥ ११॥

एते सहस्रशोऽपि परिवर्तमानजीवा उच्यन्ते ॥ १२॥

Sage Vasistha said: 

3.93.1–5

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

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

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

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

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

3.93.6–12

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

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

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

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

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

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

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

Summary of the Teachings:

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

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

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

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

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

Chapter 3.92, Verses 26–37

Yoga Vashishtha 3.92.26–37

(These verses teach that the mind is the true power in a person and that its own strength and clear discrimination protect it from every outer harm)

ब्रह्मोवाच।

ये चापि खण्डिताः केचिच्छापाद्यैराधिसायकैः।

स्वविवेकाक्षमं तेषां मनो मन्ये विपौरुषम् ॥ २६॥

न कदाचन संसारे सावधानमना मनाक्।

स्वप्नेऽपि कश्चिदृश्ये वा दोषजालैः खिलीकृतः ॥ २७॥

मनसैव मनस्तस्मात्पौरुषेण पुमानिह।

स्वकमेव स्वकेनैव योजयेत्पावने पथि ॥ २८॥

प्रतिभातं यदेवास्य यथाभूतं भवत्यलम्।

क्षणादेव मनः पीनं बालवेतालवन्मुने ॥ २९॥

प्रतिभासस्यानुपदं प्राक्तनीं स्थितिमुज्झति।

कुलालकर्मानुपदं घटो मृत्पिण्डतामिव ॥ ३०॥

प्रतिभासार्थतामेति क्षणादेव मनो मुने।

स्पन्दमात्रात्मकं वारि यथा तुङ्गतरङ्गताम् ॥ ३१॥

अनुसंधानमात्रेण सूर्यबिम्बेऽपि यामिनीम्।

मनः पश्यत्यशुद्धाक्षश्चन्द्रबिम्बे द्वितामिव ॥ ३२॥

यत्पश्यति तदेवाशु फलीभूतमिदं मनः।

सह हर्षविषादाभ्यां भुङ्क्ते तस्मात्तदेव तत् ॥ ३३॥

प्रतिभानुपदं चेतश्चन्द्रेऽप्यग्निशिखाशतम्।

दृष्ट्वा दाहमवाप्नोति दग्धं च परितप्यते ॥ ३४॥

प्रतिभानुपदं चेतः क्षारेऽपि हि रसायनम्।

दृष्ट्वा पीत्वा परां तृप्तिं याति वल्गति नृत्यति ॥ ३५॥

प्रतिभानुपदं चेतो व्योमन्यपि महावनम्।

दृष्ट्वा लुनाति लूत्वा च पुनरारोपयत्यलम् ॥ ३६॥

इत्थं यदेव परिकल्पयतीन्द्रजालं क्षिप्रं तदेव परिपश्यति तात चेतः।

नासज्जगन्न च सदित्यवगम्य नूनं लूनां दृशं विविधभेदवतीं जहीहि ॥ ३७॥

Brahmadev continued: 

3.92.26–37

> Those who are broken by the arrows of curses, afflictions and the like have minds that lack discrimination and manly strength.  

> No one whose mind remains even a little attentive in this world is ever overcome, even in a dream or while looking at anything, by the nets of faults.  

> Therefore a person should join his own mind, by the manly power of the mind itself, to the pure path.  

> Whatever appears to it becomes fully Real for it. In a moment the mind swells, O Sage, like a child’s imaginary ghost.  

> Following the appearance, it leaves its earlier State, just as a pot, after the potter’s work, leaves the condition of a mere lump of clay.  

> In a moment the mind becomes the meaning of the appearance, O Sage, just as water, which is only movement, becomes high waves.  

> By mere imagination the impure mind sees night even in the disc of the sun, and duality even in the disc of the moon.  

> Whatever it sees, that very thing quickly becomes Real for this mind. With joy and sorrow it experiences that, and therefore that alone is that.  

> Following the appearance, the mind sees a hundred flames of fire even in the moon, feels the burning, and then suffers as if burnt.  

> Following the appearance, the mind sees the best medicine even in alkali, drinks it, attains supreme satisfaction, leaps and dances.  

> Following the appearance, the mind sees a great forest even in the sky, cuts it down, and then plants it again fully.  

> In this way, whatever magic show the mind imagines, that very thing it quickly sees, O dear one. Knowing for certain that the World is neither unreal nor real, give up the cut-up vision that is full of many differences.  

Summary of the teachings:

 Curses, diseases and other troubles can affect only those whose minds are weak and unable to discriminate. A mind that stays even a little alert is never truly overcome, whether awake or dreaming.  

A person must therefore use the firm resolve of the mind itself to keep the mind on the pure path. The mind has the amazing ability to turn any thought into an immediate reality for itself. A single idea can swell and take complete hold of it, just as a child’s fear of a ghost becomes real to the child.  

Once a new appearance arises, the mind quickly drops its former State and becomes that new thing, the way a pot is no longer a lump of clay after the potter shapes it, or still water becomes tall waves with a slight movement. By mere imagination it can see darkness in the bright sun or two moons where there is only one.  

Whatever the mind looks upon becomes fruitful for it at once, and it experiences the joy or sorrow that belongs to that vision. It can feel burning from fire it imagines in the cool moon, feel deep satisfaction from a healing drink it imagines in bitter alkali, or cut down and replant a forest it imagines in empty sky.  

The final teaching is that the entire world is a magic show produced by the mind’s own imagination. It is neither solidly real nor simply unreal. When this is clearly understood, one should stop looking at the world through the divided, many-coloured vision of ordinary perception and rest free from all such distinctions.  

Chapter 3.92, Verses 13–25

Yoga Vashishtha 3.92.13–25

(The power of mind-body)

ब्रह्मोवाच।

मनोनाम द्वितीयोऽयं कायः कायवतामिह।

स आयत्तोऽपि नायत्तो भूतानां भुवनत्रये ॥ १३॥

पौरुषं स्वमवष्टभ्य धैर्यमालम्ब्य शाश्वतम्।

यदि तिष्ठत्यगम्योऽसौ दुःखानां तदनिन्दितः ॥ १४॥

यथा यथासौ यतते मनोदेहो हि देहिनाम्।

तथा तथासौ भवति स्वनिश्चयफलैकभाक् ॥ १५॥

सफलो मांसदेहस्य न कश्चित्पौरुषक्रमः।

मनोदेहस्य सफलं सर्वमेव स्वचेष्टितम् ॥ १६॥

पवित्रमनुसंधानं चेतः स्मरति सर्वदा।

निष्फलास्तत्र शापाद्याः शिलायामिव सायकाः ॥ १७॥

पतत्वम्भसि वह्नौ वा कर्दमे वा शरीरकम्।

मनो यदनुसंधत्ते तदेवाप्नोति तत्क्षणात् ॥ १८॥

पुरुषातिशयः सर्वः सर्वभावोपमर्दने।

ददात्यविघ्नेन फलं मनो हि मनसो मुने ॥ १९॥

पौरुषेण बलेनान्तश्चित्तं कृत्वा प्रियामयम्।

कृत्रिमेन्द्रेण दुःखार्तिर्न दृष्टा सा मनागपि ॥ २०॥

पौरुषेण मनः कृत्वा नीरागं विगतज्वरम्।

माण्डव्येन जिताः क्लेशाः शूलप्रान्तेऽपितिष्ठता ॥ २१॥

अन्धकूपस्थितेनापि मानसैर्यज्ञसंचयैः।

ऋषिणा दीर्घतपसा संप्राप्तं वैबुधं पदम् ॥ २२॥

इन्दुपुत्रैर्नरैरेव पुरुषाध्यवसायतः।

ध्यानेन ब्रह्मता प्राप्ता सा मयापि न खण्ड्यते ॥ २३॥

अन्येऽपि सावधाना ये धीराः सुरमहर्षयः।

चित्तात्स्वमनुसंधानं न त्यजन्ति मनागपि ॥ २४॥

आधयो व्याधयश्चैव शापाः पापदृशस्तथा।

न खण्डयन्ति तच्चित्तं पद्मघाताः शिलामिव ॥ २५॥

Brahmdev continued: 

3.92.13–18

> Among embodied Beings here, this second body is called the mind. Though dependent, it is not truly controlled by other Beings in the three Worlds.

> If a person relies on their own effort and holds firmly to everlasting courage, remaining unreachable by sorrows, then that person is free from blame.

> Just as the mind-body of living Beings strives, so does that person alone enjoy the full fruit of their own firm resolve.

> No effort of the flesh-body ever truly succeeds. All effort of the mind-body alone bears full fruit.

> When the Pure mind constantly holds to Pure contemplation, curses and the like become fruitless against it, just as arrows fail against a rock.

  

> Let the body fall into water, fire or mud; whatever the mind steadily contemplates, that it attains at once.

3.92.19–25

> O Sage, the highest human power that overcomes every condition gives its result without obstacle; for the mind alone acts upon the mind.

> By firm effort making the inner mind filled with the beloved, the artificial Indra felt not even a trace of pain or suffering.

> By firm effort making the mind free of desire and fever, Mandavya conquered all afflictions even while fixed on the tip of a stake.

> Even while trapped in a dark well, the long-austerity Sage attained the State of the Gods through many mental sacrificial rites.

> Even ordinary men, the sons of Indu, attained Brahmanhood through determined human effort and meditation; that State even I cannot revoke.

> Other careful, steadfast Gods and great Sages likewise never abandon even slightly the pure contemplation of their own minds.

> Mental distresses, diseases, curses and evil glances cannot break that mind, any more than blows of lotus leaves can split a rock.

Summary of the teachings: 

These verses teach that every living Being possesses two bodies: the physical body of flesh and the far more powerful mental body. The physical body is weak, short-lived and easily affected by external forces such as curses, mantras or physical hardship. In contrast, the mind remains essentially free and cannot be truly subdued by outside agencies so long as a person exercises deliberate personal effort and steady courage. Success in any endeavour depends almost entirely on the focused activity of the mind rather than on muscular or material exertion.

When the mind is firmly fixed on a pure and steady purpose, external threats lose their power. Curses fall away like arrows striking stone; physical suffering—whether immersion in water or fire, impalement, or confinement in a dark well—cannot disturb a resolute mind. Historical and legendary examples illustrate this truth: the artificial Indra who filled his mind with the thought of his beloved felt no pain; Mandavya remained calm while fixed on a stake; a Sage in a dark well still performed mental sacrifices and rose to the Divine State; and the ordinary human sons of Indu attained the status of Brahma through determined meditation that even Brahma himself could not reverse.

The verses emphasise that the mind alone shapes and Realizes its own destiny. Whatever the mind steadily contemplates, it obtains at once. Pure, uninterrupted contemplation renders the mind invulnerable, while scattered or impure mental activity leaves a person open to every form of suffering. Therefore the highest human power lies in the deliberate direction of one’s own mind.

A person who continually guards mental focus, never abandoning pure contemplation even for a moment, stands beyond the reach of mental anguish, disease, curses or hostile influences. Such a mind is as unbreakable as rock struck by soft lotus leaves. The practical instruction is clear: rely on personal effort, cultivate unwavering mental steadiness, and keep the mind fixed on pure resolve; then every obstacle dissolves and the desired result is attained without hindrance.

In short, these teachings place complete responsibility and complete power in the individual’s own mental discipline. Mastery of the mind is the single most effective means of overcoming suffering and achieving the Highest Goals, whether Worldly or Spiritual.