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Yoga Vashishtha 13–24
(Ignorance [avidya] as the root cause of this endless cycle of perceived creation)
श्रीवसिष्ठ उवाच ।
स्वप्नसंवित्तिषुरवत्स्मृतिजातख पुष्पवत्।
जगत्संसरणं स्वान्तर्मृतोऽनुभवति स्वयम् ॥ १३ ॥
तत्रातिपरिणामेन तदेव घनतां गतम् ।
इहलोकोऽयमित्येव जीवाकाशे विजृम्भते ॥ १४ ॥
पुनस्तत्रैव जग्नेद्वामरणाद्यनुभूतिमान्।
परं लोकं कल्पयति मृतस्तत्र तथा पुनः ॥ १५ ॥
तदन्तरन्ये पुरुषास्तेवामन्तस्तथेतरे ।
संसार इति भान्तीमे कदलीदलपीठवत् ॥ १६ ॥
न पृम्ब्यादिमहाभूतगणा न च जगत्क्रमाः।
मृतानां सन्ति तत्रापि तथाप्येषां जगद्भमाः ॥ १७ ॥
अविद्यैव ह्यनन्तेयं नानाप्रसरशालिनी।
जडानां सरिदादीर्घा तरत्सर्गतरङ्गिणी ॥ १८ ॥
परमार्थाम्बुधौ स्फारे राम सर्गतरङ्गकाः।
भूयोभूयोऽनुवर्तन्ते त एवान्ये च भूरिशः ॥ १९ ॥
सर्वतः सदृशाः केचित्कुलक्रममनोगुणेः ।
केचिदर्धेन सदृशाः केचिच्चातिविलक्षणाः ॥ २० ॥
इमं व्यासङ्ग तत्र द्वात्रिंशं संस्मराम्यहम्।
यथासंभवविज्ञानदृशा संलश्यमानया ॥ २१ ॥
द्वादशाल्पधियस्तत्र कुलाकारेहितैः समाः।
दश सर्वे समाकाराः शिष्टाः कुलविलक्षणाः ॥ २२ ॥
अद्यपयन्ये भविष्यन्ति व्यासवाल्मीकयस्तथा ।
भृग्वङ्गिरःपुलस्त्याश्च तथैवाप्यन्यथैव च ॥ २३ ॥
नराः सुरर्षिदेवानां गणाः संभूय भूरिशः ।
उत्पद्यन्ते विलीयन्ते कदाचिच्च पृथक्पृथक् ॥ २४ ॥
Maharishi Vashishtha said:
2.3.13: The world’s cycle of existence, like a dream or a memory-born sky-flower, is experienced by the dead within their own mind.
2.3.14: Through intense transformation, it becomes dense and manifests as this world in the soul’s space.
2.3.15: Again, in that state, the dead experience birth and death, imagining another world, and so on repeatedly.
2.3.16: Within that, other beings, and within them others, appear like layers of banana leaves, shining as this cycle of existence.
2.2.17: Neither the great elements like earth nor the world’s order exist for the dead, yet they experience the illusion of a world.
2.2.18: Ignorance, infinite and multifaceted, flows like a long river with waves of creation for the ignorant.
2.3.19: O Rama, in the vast ocean of Ultimate Reality, waves of creation arise repeatedly, some the same, others manifold.
2.3.20: Some are entirely similar in lineage, tradition, mind, and qualities; some partially similar; others completely distinct.
2.3.21: I recall thirty-two such cycles here, observed through the lens of possible knowledge.
2.3.22: Twelve of lesser intellect were equal in lineage and form; ten were all alike in form; the rest distinct in lineage.
2.3.23: Others will arise, like Vyasa, Valmiki, Bhrigu, Angiras, Pulastya, some the same, others different.
2.3.24: Men, Sages, and Divine Beings arise in multitude, sometimes together, sometimes separately, appearing and dissolving.
Summary of Teachings:
The verses from Yoga Vasishta 2.3.13 to 2.3.24, spoken by Sage Vasishta to Rama, delve into the illusory nature of worldly existence and the cycle of creation as perceived by the mind, particularly in the context of the dead. They emphasize that the world, as experienced, is a mental construct, akin to a dream or an imaginary sky-flower. This world arises within the mind of the individual soul, becoming dense through repeated mental transformations, yet it lacks objective Reality. The teachings highlight the subjective nature of existence, where even the dead continue to experience cycles of birth and death within their own Consciousness, creating layered worlds within worlds, like the peeling layers of a banana plant.
The text further explores the role of ignorance (avidya) as the root cause of this endless cycle of perceived creation. Ignorance is depicted as an infinite, flowing river with waves of diverse manifestations, perpetuating the illusion of separate worlds and beings for those trapped in delusion. This ignorance sustains the apparent reality of the world, even though the great elements (earth, water, fire, etc.) and cosmic order do not truly exist in the experience of the dead. The teachings underscore that what appears as a tangible world is merely a projection of the mind, driven by the force of ignorance, and lacks any ultimate substance.
Vasishta introduces the metaphor of the Ultimate Reality as a vast ocean, with creations arising like waves upon it. These waves—representing worlds, beings, and cycles of Existence —emerge repeatedly, some similar to prior manifestations, others distinct. This illustrates the repetitive yet varied nature of creation, where beings may share similarities in lineage, qualities, or forms, or diverge significantly. The verses suggest that creation is not a singular, fixed event but a dynamic, ever-unfolding process within the framework of Consciousness, shaped by the interplay of similarity and difference across cycles.
The Sage also reflects on specific cycles of Existence, recalling thirty-two distinct manifestations observed through his enlightened understanding. He categorizes beings within these cycles based on their intellectual capacity, lineage, and form, noting that some are uniform while others are markedly unique. This classification serves to illustrate the diversity within the illusory world, reinforcing the idea that all such distinctions are ultimately part of the same mental projection. The mention of figures like Vyasa, Valmiki, and other Sages who will arise in future cycles points to the continuity of Wisdom and Spiritual guidance across these manifestations, suggesting that enlightened beings persist to guide others despite the illusory nature of the world.
In essence, these verses convey a non-dualistic philosophy, asserting that the perceived world and its cycles are manifestations of the mind conditioned by ignorance, yet they dissolve into the ocean of Ultimate Reality when True Knowledge dawns. The teachings aim to awaken Rama—and the reader—to the transient, dreamlike nature of Existence, urging a shift in perception from the illusory multiplicity of the Singular, Unchanging Truth. By recognizing the mind’s role in creating the illusion and understanding the repetitive, wave-like nature of creation, one can transcend ignorance and Realize the Unity underlying all apparent diversity.
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