Chapter 3.101, Verses 1~25

Yoga Vashishtha 3.101.1~25

(The mind can create an entire world out of things that have no independent Reality)

श्रीराम उवाच।

किमुच्यते मुनिश्रेष्ठ बालकाख्यायिकाक्रमः।

क्रमेण कथयैतन्मे मनोवर्णनकारणम् ॥ १॥

श्रीवसिष्ठ उवाच।

कोऽपि मुग्धमतिर्बालो धात्रीं पृच्छति राघव।

कांचिद्विनोदिनीं धात्रि वर्णयाख्यायिकामिति ॥ २॥

सा बालस्य विनोदाय धात्री तस्य महामते ।

आख्यायिकां कथयति प्रसन्नमधुराक्षरम् ॥ ३ ॥

क्वचित्सन्ति महात्मानो राजपुत्रास्त्रयः शुभाः ।

धार्मिकाः शौर्यमुदिता अत्यन्तासति पत्तने ॥ ४ ॥

विस्तीर्णे शून्यनगरे व्योम्नीव जलतारकाः ।

द्वौ न जातौ तथैकस्तु गर्भ एव न संस्थितः ॥ ५ ॥

अथात्युत्तमलाभार्थं कदाचित्समवायतः ।

विबन्धवः खिन्नमुखाः शोकोपहतचेतसः ॥ ६ ॥

(३.१०१.७–२०)

ददृशुस्तत्र रम्याणि त्रीणि सद्भवनानि ते ।

मणिकाञ्चनगेहानि श्रृङ्गाणीव महागिरेः ॥ २१ ॥

अनिर्मिते द्वे सदने एकं निर्भित्ति तत्र वै ।

अभित्तिमन्दिरं चारु प्रविष्टास्ते नरास्त्रयः ॥ २२ ॥

संप्रविश्योपविश्याशु विहरन्तो वराननाः ।

प्रापुः स्थालीत्रयं तत्र तप्तकाञ्चनकल्पितम् ॥ २३ ॥

तत्र कर्परतां याते द्वे एका चूर्णतां गता ।

जगृहुश्चूर्णरूपां तां स्थालीं ते दीर्घबुद्धयः ॥ २४ ॥

द्रोणैर्नवनवत्या तैस्तस्यां द्रोणेन चान्धसः ।

तत्र द्रोणशतं हीनं रन्धितं बहुभोजिभिः ॥ २५ ॥

Sriram asked: 

3.101.1

> O greatest of Sages, what is this story that is being told as a children's tale? Please explain it to me step by step, and tell me how it is meant to describe the nature of the mind.

Sage Vasistha answered: 

3.101.2–6

> O Rama, imagine a simple-minded child asking his nurse, “Dear nurse, please tell me some amusing story.”

> The nurse, wishing to entertain the child, tells him a pleasant and charming story in sweet and gentle words.

> She says: “Once, somewhere, there lived three noble and virtuous princes. They were righteous and delighted in courage and heroic deeds. Yet they lived in a city that did not exist at all.

> That city was vast, empty and unreal, like stars apparently reflected in water. Of the three princes, two had never been born, while the third had never even been conceived in a mother's womb.

> At some point, these three, their minds troubled and their faces filled with sorrow, set out together in search of some great and desirable gain.

(3.101.7–20)

> They left the nonexistent city and travelled onward, appearing like three planets together in the sky. Their bodies were extremely delicate, yet the blazing sun beat down upon them as they walked through the summer heat. The hot sand burned their feet, and they cried out in distress like deer separated from their herd. Their feet were pierced by sharp blades of grass; their bodies were exhausted by the heat; and they became covered with dust as they travelled a great distance. Eventually they came upon three beautiful trees covered with flowers, fruits and tender leaves, giving shelter to animals and birds. Yet of these three trees, two had never actually grown, while the third had no seed from which it could possibly have grown. Exhausted, they rested beneath one of them, just as the gods might rest beneath a heavenly tree. They ate its nectar-like fruits, drank its juice, made garlands from its blossoms or clusters, rested for a long time, and then continued their journey. As midday approached, they reached three rivers whose waves seemed to murmur and sing. One river was completely dry, while the other two contained not even a drop of water—like the sight of two blind people. Nevertheless, they eagerly bathed in the completely dry river, just as the gods might bathe in the Ganges when suffering from heat. They played in its water for a long time, drank water that seemed as pure as milk, and went on their way joyfully. At sunset they reached a magnificent city, still under construction, rising like a mountain. It was decorated with banners and lotus ponds, with blue, sky-like reservoirs, and the sounds of conversation and singing could be heard coming from its inhabitants. 

3.101.21–25

> There they saw three magnificent palaces, made of jewels and gold and rising like the peaks of a great mountain.

> Two of these buildings were not yet constructed. One of them had no walls at all. The three men entered this beautiful, wall-less house.

> After entering, they sat down and relaxed. There they found three cooking vessels, beautifully made and shining like heated gold.

> Of the three vessels, two had already broken into pieces, while the third had been reduced entirely to powder. The three wise men nevertheless picked up the vessel that existed only as powder.

> They used that powdered vessel to cook an enormous quantity of food—ninety-nine measures in one part and another measure of grain—and prepared enough food for a very large number of people.

The Teachings in detailed summary: 

The first and most important teaching is that the mind can create an entire world out of things that have no independent Reality. The three princes are never born, yet they live and act. Their city does not exist, yet they inhabit it. The trees have not grown, the rivers contain no water, the houses have no walls, and the cooking vessel is only powder—yet the story proceeds as though everything were perfectly real. Vasistha is deliberately constructing a world that is internally described as real while simultaneously revealing that every part of it is impossible. This is an image of ordinary mental experience: the mind gives solidity and reality to things that arise only through thought, imagination and identification.

The second teaching concerns desire and the search for fulfilment. The three nonexistent princes leave their nonexistent city because they want to obtain something desirable. Their journey is full of effort, exhaustion, suffering and hope. They encounter apparently attractive objects—a beautiful grove, delicious fruit, refreshing rivers, a magnificent city and golden palaces—yet closer examination reveals that none of these things possesses the reality we ordinarily attribute to them. The story therefore points to the way desire operates: the mind first imagines an object, then projects value onto it, then pursues it, suffers on the way, and finally finds temporary satisfaction in another projection of the same mind.

The third teaching is the extraordinary contrast between appearance and Reality. Every stage of the story is constructed from contradictions: people who were never born, trees that never grew, rivers that contain no water, bathing in a dry river, drinking nonexistent water, and entering a house without walls. These absurdities are not merely intended as humour. They make visible something that is normally hidden from us. What appears solid and objective to the ordinary mind may depend entirely upon mental construction. The dream analogy is implicit: while dreaming, the dream world is experienced as Real; only on awakening does its unreality become obvious. Vasistha is asking Rama to investigate waking experience with the same depth of discrimination.

The fourth teaching is that the mind does not require physical Reality in order to experience pleasure, pain, fear, hope or satisfaction. The princes suffer from heat, hunger and exhaustion, enjoy fruit and water, admire beautiful buildings and finally feel happy. Yet the objects responsible for these experiences are themselves impossible. This suggests that the experience belongs fundamentally to the mind, not to the external object. When the mind projects value onto something, that projection can produce genuine emotional experience even when the object has no independent existence. Therefore liberation cannot be achieved merely by rearranging external circumstances; one must understand and quiet the mind that creates the experience.

Finally, the entire story prepares the ground for the central teaching of Yoga Vasistha: Freedom comes through understanding and transcending mental projection. The mind creates distinctions, objects, desires, fears and narratives, and then becomes caught in the world it has created. The wise person does not merely replace an unpleasant mental construction with a pleasant one; he investigates the very mechanism of construction. When the compulsive movement of thought and imagination becomes quiet, the distinction between imagined bondage and imagined Freedom falls away. The purpose of the strange children's story is therefore profound: the World as experienced by the mind is comparable to the impossible city, impossible princes and impossible objects in the story. Knowing this deeply loosens attachment and opens the way to Inner Peace.

Chapter 3.100, Verses 38–43

Yoga Vashishtha 3.100.38–43

(Mind is the root of all experience)

श्रीराम उवाच।

मनो यं निश्चयं याति तत्तद्भवति नान्यथा।

तेन काल्पनिको नास्ति बन्धः कथमिह प्रभो ॥ ३८॥

श्रीवसिष्ठ उवाच।

मिथ्या काल्पनिकीवेयं मूर्खाणां बन्धकल्पना।

मिथ्यैवाभ्युदिता तेषामितरा मोक्षकल्पना ॥ ३९॥

एवमज्ञानकादेव बन्धमोक्षदृशोऽस्मृतेः।

वस्तुतस्तु न बन्धोऽस्ति न मोक्षोऽस्तिमहामते ॥ ४०॥

कल्पनाया अवस्तुत्वं संप्रबुद्धमतिं प्रति।

रज्ज्वहेरिव हे प्राज्ञ तत्त्वबुद्धमतिं प्रति ॥ ४१॥

बन्धमोक्षादिसंमोहो न प्राज्ञस्यास्ति कश्चन।

संमोहबन्धमोक्षादि ह्यज्ञस्यैवास्ति राघव ॥ ४२॥

आदौ मनस्तदनु बन्धविमोक्षदृष्टी पश्चात्प्रपञ्चरचना भुवनाभिधाना।

इत्यादिका स्थितिरियं हि गता प्रतिष्ठामाख्यायिका सुभग बालजनोदितेव ॥ ४३॥

Sriram asked: 

3.100.38

> Whatever firm conviction the mind reaches, that becomes so and not otherwise. Therefore, O Lord, how can there be no imaginary bondage here?

Sage Vasistha answered: 

3.100.39–43

> This imagination of bondage by the foolish is false and imaginary. In the same way, the other imagination of liberation that arises in them is also false.

> Thus, from ignorance alone, because of forgetfulness, the views of bondage and liberation arise. But in Reality, O great-minded one, there is neither bondage nor liberation.

> The unreality of imagination is clear to a fully awakened mind, just as the unreality of a snake seen in a rope is clear to a mind that has understood the Truth, O wise one.

> There is no delusion at all about bondage, liberation and such things for the wise person. Indeed, the delusion of bondage, liberation and the rest exists only for the ignorant, O Raghava.

> First comes the mind, then the views of bondage and liberation, and after that the Creation of the World called the Universe. This sequence has become firmly established, just like a charming story told by children for amusement.

Detailed summary of the teachings:

These verses teach that the mind is the root of all experience. Whatever the mind firmly decides or believes becomes Real for the person. Because of this power of the mind, people create the idea of bondage in their own imagination. The feeling of being bound is not a Real outer chain; it is only a thought that the mind has accepted as true.

Vasistha explains that both bondage and liberation are false ideas that arise only in the minds of the ignorant. The foolish invent the notion of being trapped and then invent the opposite idea of becoming free. These two ideas support each other and keep the person confused. They have no real existence outside the mind’s imagination.

In Truth there is neither bondage nor liberation. These ideas appear only because of ignorance and forgetfulness of one’s real nature. When a person forgets the Pure Consciousness that is already free, the mind begins to invent stories of binding and freeing. Once Knowledge arises, both stories disappear.

For a person whose mind is fully awake, the emptiness of all mental constructions becomes clear. Just as someone who knows a rope is only a rope no longer fears the snake that was imagined on it, the wise person sees that bondage and liberation are only imagined pictures. They hold no Real power.

The final teaching is that the whole process begins with the mind. From the mind arise the ideas of bondage and liberation, and from those ideas the entire World-appearance is built. This whole sequence is as unreal and temporary as a story invented by children for fun. When the mind is understood and quieted, the entire drama of bondage and liberation comes to an end, and the natural freedom that was always present is recognised.

Chapter 3.100, Verses 30–37

Yoga Vashishtha 3.100.30–37

(Everything we experience—action, the doer, birth, death and the World itself—is nothing other than Brahm, the Pure Self)

श्रीवसिष्ठ उवाच।

करणं कर्म कर्ता च जननं मरणं स्थितिः।

सर्वं ब्रह्मैव नह्यस्ति तद्विना कल्पनेतरा ॥ ३०॥

न लोभोऽस्ति न मोहोऽस्ति न तृष्णास्ति न रञ्जना।

क आत्मन्यात्मनोलोभस्तृष्णा मोहोऽथवाकुतः ॥ ३१॥

आत्मैवेदं जगत्सर्वमात्मैव कलनाक्रमः।

हेमाङ्गदतयेवायमात्मोदेति मनस्तया ॥ ३२॥

अबुद्धं यत्परं धाम तच्चित्तं जीव उच्यते।

अपरिज्ञात एवाशु बन्धुरायात्यबन्धुताम् ॥ ३३॥

चिन्मयेनात्मनाऽज्ञेन स्वसंकल्पनया स्वयम्।

शून्यता गगनेनेव जीवता प्रकटीकृता ॥ ३४॥

आत्मैवानात्मवदिह जीवो जगति राजते।

द्वीन्दुत्वमिव दुर्दृष्टेः सच्चासच्च समुत्थितम् ॥ ३५॥

मोहार्थशब्दार्थदृशोरेतयोरत्यसंभवात्।

सत्यत्वादात्मनश्चैव क्वात्मा बद्धः क्व मुच्यते ॥ ३६॥

नित्यासंभवबन्धस्य बद्धोऽस्मीति कुकल्पना।

यस्य काल्पनिकस्तस्य मोक्षो मिथ्या न तत्त्वतः ॥ ३७॥

Sage Vashishtha continued:

3.100.30–37

> The means of action, the action itself, the doer, birth, death and the State of Being—all these are nothing but Brahm alone. There is nothing other than that which can be imagined.

> There is no greed, no delusion, no craving and no attachment. How can there be greed, craving or delusion in the Self for the Self, and from where would they arise?

> This entire World is the Self alone, and the sequence of mental creations is also the Self alone. Just as a golden bracelet appears as something separate, so the Self appears as the mind.

> That Supreme Abode which is not yet known is called the mind or the living Being. When it remains unrecognized, even a friend quickly becomes an enemy.

> Through its own imagination, the Pure Conscious Self that is still ignorant makes the State of individuality appear, just as emptiness appears through the sky.

> In this World the Self itself shines as if it were the non-Self—the living Being. Just as a person with defective sight sees two moons, both the Real and the unreal arise in the same way.

> Because the ideas of delusion and the meaning of words about them are completely impossible, and because the Self alone is Real, where is the Self bound and where is it liberated?

> For one who was never bound, the thought “I am bound” is a false imagination. For such a person whose bondage is only imaginary, liberation too is unreal and not true in Reality.

Summary of the Teachings:

These verses teach that everything we experience—action, the doer, birth, death and the World itself—is nothing other than Brahm, the Pure Self. There is no real second thing that exists apart from it; any idea of separation is only imagination.

They show that qualities such as greed, delusion, craving and attachment have no place in the True Self. These appear only when the Self is not known as it is. Once the Self is recognized, such limitations simply cannot arise.

The World and the mind are presented as appearances of the same Self, like a bracelet made of gold that seems different from the gold yet is gold alone. The mind and the individual soul are only the Pure Consciousness when it is not yet known in its true nature.

Ignorance causes the Self to imagine itself as a limited individual, just as empty Space seems to create emptiness. This limited sense of self is like seeing two moons because of defective vision; both the sense of Reality and unreality arise from the same imperfect seeing.

Finally the verses declare that bondage itself is impossible for the Eternal Self. The feeling “I am bound” is only a wrong idea. Therefore the idea of liberation is also imaginary. When the false notion of bondage is dropped, nothing remains to be freed, because the Self was never bound.

Chapter 3.100, Verses 21–29

Yoga Vashishtha 3.100.21–29

(The many minds and the powers that appear in the World arise from the One Creator in the same natural way that flowers and crops arise from the Earth according to place and time)

श्रीवसिष्ठ उवाच।

यथा दधाति पुष्पाणि तथा चित्तानि लोककृत्।

क्वचित्क्वचित्कदाचिद्धि तस्मादायान्ति शक्तयः ॥ २१॥

देशकालादिवैचित्र्यात्क्ष्मातलादिव शालयः।

न जातं प्रतिभासेन तेनैवान्येन पश्यति ॥ २२॥

प्रतियोगिव्यवच्छेदसंख्यारूपादयश्च ये।

मनःशब्दैः प्रकल्प्यन्ते ब्रह्मजान्ब्रह्म विद्धि तान् ॥ २३॥

यथा यथास्य मनसः प्रतिभासः प्रवर्तते।

तथा तथैव भवति दृष्टान्तोऽत्र किलैन्दवाः ॥ २४॥

स्वयमक्षुब्धविमले यथा स्पन्दो महाम्भसि।

संसारकारणं जीवस्तथायं परमात्मनि ॥ २५॥

ज्ञस्य सर्वं चितं राम ब्रह्मैवावर्तते सदा।

कल्लोलोर्मितरङ्गौघैरब्धेर्जलमिवात्मनि ॥ २६॥

द्वितीया नास्ति सत्तैका नामरूपक्रियात्मिका।

परे नानातरङ्गेऽब्धौ कल्पनेव जलेतरा ॥ २७॥

जायते नश्यति तथा यदिदं याति तिष्ठति।

तदिदं ब्रह्मणि ब्रह्म ब्रह्मणा च विवर्तते ॥ २८॥

स्वात्मन्येवातपस्तीव्रो मृगतृष्णिकया यथा।

विचित्रेण विचित्रोऽपि प्रस्फुरत्यात्मना तथा ॥ २९॥

Sage Vashishta continued:

3.100.21–29

> Just as the earth brings forth flowers, so the creator of the World produces minds. From them powers arise here and there, at one time or another.

> Due to the variety of place, time and other conditions, just as rice grows from the soil, so thoughts appear by their own nature. One does not see them as caused by something else.

> Things such as mutual distinction, exclusion, number and form are all imagined by the mind through words. Know them to be born of Brahm and to be Brahm itself.

> In whatever way the appearance arises in this mind, that is exactly how things become. The story of the ten Aindava brothers is the example for this.

> Just as movement arises by itself in the vast, unagitated and pure Ocean, so the living Being that causes the world arises in the Supreme Self.

> O Rama, for the Knower everything is Pure Consciousness and is always Brahm alone, turning within itself, just as the water of the Ocean turns within itself through great waves, billows and floods of waves.

> There is no second Reality. Only one existence exists, which appears as name, form and action. In the Supreme Brahm, the many are like waves in the Ocean—mere imagination, nothing other than water.

> Whatever is born, dies, goes or remains—all this is Brahm in Brahm, and it appears and moves through Brahm itself.

> Just as intense heat arises by itself within the Sun and produces the mirage, so the Self, though one and varied, shines forth by its own Nature in many ways.

Detailed summary of the teachings:

These verses teach that the many minds and the powers that appear in the world arise from the one Creator in the same natural way that flowers and crops arise from the Earth according to place and time. Nothing is produced by an outside cause; everything appears of its own accord from the underlying reality.

All distinctions of number, form, name and mutual difference are only mental constructions made through words. They are not separate from Brahm; they are born of Brahm and are Brahm itself. The mind takes the shape of whatever appears within it, and the example of the Aindava brothers shows how this mental appearance becomes experienced Reality.

The individual living Being (jiva) that seems to create the World is only a spontaneous vibration within the still, Pure Supreme Self, exactly as waves arise of themselves on the calm surface of the great Ocean. For the wise person who knows the truth, the whole of existence is nothing but Pure Consciousness that is always Brahm, moving within itself like the waters of the sea that form and dissolve their own waves.

There is only one Real Existence. Name, form and action are not a second reality; they are merely imagined appearances within the One, just as the many waves are only water and never something other than the Ocean. Whatever is seen to be born, to die, to move or to stay is Brahm alone appearing and acting within Brahm.

The varied world of experience shines forth from the Self by its own power, in the same way that the intense heat of the Sun produces the appearance of a mirage within itself. The Self remains One, Pure and Unchanging even while it appears in countless forms. Realisation of this non-dual nature removes all sense of separation, bondage or otherness.

Chapter 3.100, Verses 12–20

Yoga Vashishtha 3.100.12–20

(Mind and the individual soul are not independent realities but only temporary appearances arising within the One Infinite Brahm)

श्रीवसिष्ठ उवाच।

प्रतिभासवशादेव मध्यस्थं चित्तजाड्ययोः।

जीवेतराभिधं चित्तमन्तर्ब्रह्मणि दृश्यते ॥ १२॥

नानातरुलतागुल्मजालपल्लवशालयः।

निर्विकल्पकचिन्मात्रं नानाऽनिर्ज्ञातकल्पना ॥ १३॥

ब्रह्मैवेदमहंतत्त्वं जगत्पश्याद्य राघव।

स आत्मा सर्वगो नाम नित्योदितमहावपुः ॥ १४॥

यन्मनाड्मननीं शक्तिं धत्ते तन्मन उच्यते ।

पिच्छभ्रान्तिर्यथा व्योम्नि पयस्यावर्तधीर्यथा ॥ १५॥

प्रतिभासकलामात्रं मनो जीवस्तथात्मनि।

यदेतन्मनसो रूपमुदितं मननात्मकम् ॥ १६॥

ब्राह्मी शक्तिरसौ तस्माद्ब्रह्मैव तदरिंदम।

इदं तदहमित्येव विभागः प्रतिभासजः ॥ १७॥

मनसो ब्रह्मणोऽन्यच्च मोहे परमकारणम्।

यद्यच्चैतन्मनस्येव किंचित्सदसदात्मकम् ॥ १८॥

व्याशब्दितं सर्वशक्तेस्तां शक्तिं ब्रह्मतां विदुः।

मनः सत्तात्मकं नाम यथैतन्मनसि स्थितम् ॥ १९॥

यथर्तोः शक्तयस्तद्वज्जीवेहा ब्रह्मणि स्थिताः।

व्याप्तसर्वर्तुकुसुमा क्ष्मादेशविधिभेदतः ॥ २०॥

Sage Vashishta continued:

3.100.12–20

> Through the power of mere appearance alone, the mind is seen as standing midway between Pure Consciousness and inertness, and is called the living soul; it is perceived within Brahm itself.

> Like a network of various trees, creepers, shrubs, leaves and abodes, the pure non-conceptual Consciousness alone appears as the manifold world of unknown imaginations.

> O Raghava, look upon this entire universe of “I-ness” as Brahm alone. That Self is all-pervading, Eternal and ever-manifest in its vast form.

> That power of mind which the Self holds within itself is called the mind. It is like the illusion of a peacock’s feather in the sky or the notion of a whirlpool in water.

> The mind and the living soul are only a slight appearance within the Self. What is seen as the form of the mind is nothing but the activity of thinking itself.

> This power belongs to Brahm; therefore it is Brahm alone, O destroyer of enemies. The division “this” and “I” arises only from appearance.

> Thinking that the mind is something other than Brahm is the highest cause of delusion. Whatever exists or does not exist in the mind is only of that nature.

> That which is called by the word “mind” is the power of the all-powerful; the wise know that power to be Brahm-hood itself. The mind, named as existence, simply rests within the mind.

> Just as the powers of the seasons remain within the seasons, so the activities of the living soul remain within Brahm—spreading like flowers of all seasons according to the different laws of space and direction.

Summary of the Teachings:

These verses teach that the mind and the individual soul are not independent realities but only temporary appearances arising within the One Infinite Brahm. Through the power of mere seeming, Consciousness appears to stand between Pure Awareness and dull matter and is given the name “living being.” In truth, nothing other than pure, thought-free Consciousness exists; the whole colourful world of trees, plants, thoughts and forms is only that same Consciousness appearing as many unknown imaginations.

The teacher urges the seeker to see the entire field of “I” and the World as nothing but Brahm. The Self is all-pervading, everlasting and always shining in its own vast nature. The mind is simply the power of thinking that the Self seems to hold; it is as unreal as the vision of a peacock feather floating in empty space or the idea of a whirlpool in still water. Once this is understood, the mind loses its separate status.

What is called mind or living soul is only a faint appearance inside the Self. Its very form is nothing other than the act of thinking. Because this power truly belongs to Brahm, the power itself is Brahm. All dualistic notions such as “this” and “I” are born only from the play of appearance and have no independent existence.

The deepest cause of ignorance is the belief that the mind is something different from Brahm. Whatever seems real or unreal inside the mind is still only a modification of that same Reality. The wise therefore recognise the so-called mind as the very power of the all-powerful Absolute and declare that this power is Brahm itself. The mind simply rests within itself as Pure Existence.

Finally, the verses compare the movements of the individual soul to the powers of the seasons that remain inside the seasons. Just as seasonal forces produce flowers according to place and direction yet never leave the seasons, so the activities of the living Being remain forever within Brahm and never become separate from it. Realisation consists in seeing this non-difference clearly and resting in the One Undivided Reality.

Chapter 3.100, Verses 1–11

Yoga Vashishtha 3.100.1–11

(Mind originates from the Highest State of Brahm and is both non-different from and different from it)

श्रीवसिष्ठ उवाच।

चित्तमेतदुपायातं ब्रह्मणः परमात्पदात्।

अतन्मयं तन्मयं च तरङ्गः सागरादिव ॥ १॥

प्रबुद्धानां मनो राम ब्रह्मैवेह हि नेतरत्।

जलसामान्यबुद्धीनामब्धेर्नान्यस्तरङ्गकः ॥ २॥

मनो रामाप्रबुद्धानां संसारभ्रमकारणम्।

अपश्यतोऽम्बुसामान्यमन्यताम्बुतरङ्गयोः ॥ ३॥

अप्रबुद्धदृशां पक्षे तत्प्रबोधाय केवलम्।

वाच्यवाचकसंबन्धकृतो भेदः प्रकल्प्यते ॥ ४॥

सर्वशक्ति परं ब्रह्म नित्यमापूर्णमव्ययम्।

न तदस्ति न तस्मिन्यद्विद्यते विततात्मनि ॥ ५॥

सर्वशक्तिर्हि भगवान्यैव तस्मै हि रोचते।

शक्तिं तामेव विततां प्रकाशयति सर्वगः ॥ ६॥

चिच्छक्तिर्ब्रह्मणो राम शरीरेष्वभिदृश्यते।

स्पन्दशक्तिश्च वातेषु जडशक्तिस्तथोपले ॥ ७॥

द्रवशक्तिस्तथाम्भःसु तेजःशक्तिस्तथाऽनले।

शून्यशक्तिस्तथाकाशे भावशक्तिर्भवस्थितौ ॥ ८॥

ब्रह्मणः सर्वशक्तिर्हि दृश्यते दशदिग्गता।

नाशशक्तिर्विनाशेषु शोकशक्तिश्च शोकिषु ॥ ९॥

आनन्दशक्तिर्मुदिते वीर्यशक्तिस्तथा भटे।

सर्गेषु सर्गशक्तिश्च कल्पान्ते सर्वशक्तिता ॥ १०॥

फलपुष्पलतापत्रशाखा विटपमूलवान्।

वृक्षबीजे यथा वृक्षस्तथेदं ब्रह्मणि स्थितम् ॥ ११॥

Sage Vasistha said: 

3.100.1–11

> This mind has arisen from the Supreme State of Brahm. It is both different from it and identical with it, just as a wave is from the Ocean.

> O Rama, for the awakened ones the mind is nothing but Brahm itself here. For those who understand the common nature of water, a wave is not separate from the Ocean.

> O Rama, for the unawakened the mind is the cause of the delusion of worldly existence. It is like one who fails to see the common nature of water and therefore regards water and wave as different.

> From the standpoint of the unawakened, solely for the sake of their awakening, a distinction is imagined that arises from the relation between the word and its meaning.

> The Supreme Brahm is all-powerful, eternal, complete and imperishable. There is nothing that does not exist in it, nor is there anything in the Infinite Self that is absent from it.

> The Lord is all-powerful; whichever power is pleasing to him, that alone the all-pervading one manifests as the expanded power.

> O Rama, the Consciousness-power of Brahn is seen in bodies. The power of movement appears in winds, and the power of inertness appears in stones.

> The power of fluidity appears in waters, the power of brilliance in fire, the power of emptiness in Space, and the power of existence in the State of Becoming.

> The all-power of Brahm is seen spread throughout the ten directions. The power of destruction appears in destructions, and the power of sorrow appears in those who grieve.

> The power of Bliss appears in the joyful, the power of valor in the warrior, the power of creation in creations, and at the end of a Cosmic cycle the state of all-power itself.

> Just as a tree complete with fruits, flowers, creepers, leaves, branches, trunk and roots exists within the seed of the tree, so does this entire Universe exist within Brahm.

Summary of the Teachings:

These verses teach that the mind originates from the Highest State of Brahm and is both non-different from and different from it, like a wave arising from the Ocean. For those who have awakened to Truth, the mind is recognized as Pure Brahm itself; nothing else exists. For those still bound by ignorance the mind appears as the Source of the endless cycle of worldly delusion, because they fail to perceive the underlying unity of the water that is both ocean and wave.

A provisional distinction between names and forms is therefore allowed only as a temporary device to help the unawakened move toward understanding. In Reality the Supreme Brahm is the one all-powerful, eternal, complete and unchanging Reality. Nothing lies outside it and nothing within it is missing; it is the Infinite Self that contains all.

Because Brahm is all-powerful, it freely manifests whatever power it chooses. The same Undivided Consciousness appears as different capacities according to the medium: awareness in living bodies, motion in air, inertia in solid matter, fluidity in water, radiance in fire, emptiness in Space, and the power of Existence itself in the process of Becoming.

These powers are visible everywhere—in destruction, sorrow, joy, courage, creation, and even in the total dissolution at the end of a Cosmic age. The entire variety of the Universe is therefore only the varied expression of the single power of Brahm.

The final image of the tree already present within its seed makes the teaching concrete: just as every part of the fully grown tree—roots, trunk, branches, leaves, flowers and fruits—exists potentially and completely inside the tiny seed, so the whole of Creation rests Undivided within Brahm. Realization consists in seeing that the apparent multiplicity of mind, world and powers is only Brahm appearing as itself.

Chapter 3.99, Verses 37–44

Yoga Vashishtha 3.99.37–44

(Mind is the sole creator of its own bondage and suffering)

श्रीवसिष्ठ उवाच।

स्ववासनोपतप्तानि सर्वाण्येव मनांसि हि।

स्वयमेव पलायन्ते गन्तुं युक्तानि तत्पदम् ॥ ३७॥

यदिदं विततं दुःखं तत्तनोति स्वयं मनः।

स्वयमेवातिखिन्नं तु पुनस्तस्मात्पलायते ॥ ३८॥

संकल्पवासनाजालैः स्वयमायाति बन्धनम्।

मनो लालामयैर्जालैः कोशकारकृमिर्यथा ॥ ३९॥

यथानर्थमवाप्नोति तथा क्रीडति चञ्चलम्।

भाविदुःखमपश्यन्स्वं दुर्लीलाभिरिवार्भकः ॥ ४०॥

अपश्यन्काष्ठरन्ध्रस्थवृषणाक्रमणं यथा।

कीलोत्पाटी कपिर्दुःखमेतीदं हि तथा मनः ॥ ४१॥

चिरपालनया चैव चिरभावनया तथा।

अभ्यासात्तुच्छतामेत्य न भूयः परिशोचति ॥ ४२॥

मनःप्रमादाद्वर्धन्ते दुःखानि गिरिकूटवत्।

तद्वशादेव नश्यन्ति सूर्यस्याग्रे हिमं यथा ॥ ४३॥

यावज्जीवमनिन्द्यया च रमते शास्त्रार्थसंजातया तुल्यं वासनया मनो हि मुनिवन्मौनेन रागादिषु।

पश्चात्पावनपावनं पदमजं तत्प्राप्य तच्छीतलं तत्संस्थेन न शोच्यते पुनरलं पुंसा महापत्स्वपि ॥ ४४॥

Sage Vasishta continued: 

3.99.37–44

> All minds heated and distressed by their own latent desires themselves run away, being fit to reach that Supreme State.

> This widespread suffering is itself spread by the mind. Extremely distressed by itself, it then flees from that suffering again.

> By the nets of its own mental constructs and desires, the mind binds itself, just as a silkworm is trapped by the sticky threads of its own saliva.

> Just as it meets misfortune, so the restless mind plays about, not seeing the coming suffering, like a child lost in mischievous play.

> Not seeing how its testicles get crushed in the hole of the wood, the monkey that pulls out the peg suffers pain; in the same way this mind suffers.

> Through long nurturing and long contemplation, by steady practice the mind becomes insignificant and no longer grieves.

> From the mind’s carelessness, sufferings grow high like mountain peaks. By control of the mind alone they melt away, like snow before the sun.

> Throughout life the mind delights equally in the pure tendency born of scriptural understanding, remaining silent like a Sage toward attachments and the rest. Afterwards, attaining that purest, purifying, unborn, cool State and resting there, a person does not grieve again even in the greatest calamities.

Summary of the Teachings: 

These verses teach that the mind is the sole creator of its own bondage and suffering. Every sorrow a person experiences is produced and expanded by the mind itself through its latent desires and restless mental activity. The mind first generates the pain, then feels overwhelmed by it and tries to escape, yet the escape remains incomplete because the root cause—its own tendencies—stays intact.

The mind traps itself in a web of its own making, exactly as a silkworm spins sticky threads that become its prison. Restless and playful, it pursues fleeting pleasures without noticing the future pain that follows, just as a child continues mischievous games without seeing the harm. In a still more vivid image, the mind acts like a foolish monkey that pulls a peg from a split log and thereby crushes its own sensitive parts, bringing needless agony upon itself through its own impulsive action.

Liberation does not come from flight or external change. Only long, steady practice of restraint, contemplation, and right understanding can make the troublesome tendencies of the mind grow weak and insignificant. When the mind is carefully governed, the mountains of accumulated sorrow dissolve as quickly as snow melts under the morning sun.

Therefore a person should train the mind, throughout the whole of life, to take delight only in pure tendencies that arise from the clear understanding of scriptural Truth. Remaining inwardly silent toward all attachments and aversions, like a Sage, the mind gradually settles into the Pure, cool, Unborn State that is free from disturbance. Established in that State, one remains unshaken and free from grief even when the greatest outward calamities arise.

In essence the teaching is simple and practical: the mind alone binds and the mind alone liberates. By recognizing its self-created suffering, refusing to feed its restless play, and patiently training it in pure understanding and silence, a person reaches lasting inner peace that no external event can destroy.