Chapter 3.4, Verses 44–51

Yoga Vashishtha 3.4.44–51

(Unity of the mind, Consciousness, and the perceived world)

श्रीवशिष्ठ उवाच।

यत्र संकल्पनं तत्र तन्मनोऽङ्ग तथा स्थितम् ।

संकल्पमनसी भिन्ने न कदाचन केचन ॥ ४४ ॥

सत्यमस्त्वथवाऽसत्यं पदार्थप्रतिभासनम् ।

तावन्मात्रं मनो विद्धि तद्ब्रह्मैव पितामहः ॥ ४५ ॥

आतिवाहिकदेहात्मा मन इत्यभिधीयते।

आधिभौतिकबुद्धिं तु स आधत्ते चिरस्थितेः ॥ ४६ ॥

अविद्या संसृतिश्चित्तं मनो बन्धो मलस्तमः ।

इति पर्यायनामानि दृश्यस्य विदुरुत्तमाः ॥ ४७ ॥

नहि दृश्यादृते किंचिन्मनसो रूपमस्ति हि ।

दृश्यं चोत्पन्नमेवैतन्नेति वक्ष्याम्यहं पुनः ॥ ४८ ॥

यथा कमलबीजान्तः स्थिता कमलवल्लरी ।

महाचित्परमाण्वन्तस्तथा दृश्यं जगत्स्थितम् ॥ ४९ ॥

प्रकाशस्य यथाऽऽलोको यथा वातस्य चापलम् ।

यथा द्रवत्वं पयसि दृश्यत्वं द्रष्टरीदृशम् ॥ ५० ॥

अङ्गदत्वं यथा हेम्नि मृगनद्यां यथा जलम् ।

भित्तिर्यथा स्वप्नपुरे तथा द्रष्टरि दृश्यधीः ॥ ५१ ॥

Maharishi Vashishta said:

3.4.44: Wherever there is conceptualization or imagination, there the mind exists, and it remains established in that form. The mind and its conceptualizations are never separate; they are intrinsically one, and no one can ever find them apart.

3.4.45: Whether it is True or false, the appearance of objects is merely the mind’s projection. Understand that the mind is nothing but this projection, and this very mind is Brahm, the Creator, the grandfather of all.

3.4.46: The mind is called the subtle body (ativahika deha), the Essence of Consciousness. When it persists for a long time, it assumes the gross understanding associated with the material body (adhibhautika buddhi), shaped by prolonged identification with the physical.

3.4.47: Ignorance, samsara (the cycle of birth and death), Consciousness, mind, bondage, impurity, and darkness—these are the synonymous names that the Wise assign to the phenomenon of the perceived world.

3.4.48: There is no form of the mind apart from the perceived world. The perceived world arises solely as a creation of the mind, and I will explain again that it is not otherwise.

3.4.49: Just as a lotus creeper exists within the seed of a lotus, so too does the entire perceived world exist within the supreme atom of the Great Consciousness (mahachit).

3.4.50: Just as light is inherent to illumination, agility to the wind, and fluidity to water, the quality of being perceived (drishyatva) is inherent to the Seer, the one who perceives.

3.4.51: Just as gold has the quality of being crafted into ornaments, water exists in the mirage of a desert river, or a wall appears in a dream-city, so too does the perception of the seen exist within the Seer.

Summary of the Teachings:

The teachings in these verses from the Yoga Vasishta, a profound philosophical text, articulate the non-dualistic perspective of Advaita Vedanta, emphasizing the Unity of the mind, Consciousness, and the perceived world. In verses 3.4.44 and 3.4.45, Sage Vasishta explains that the mind is inseparable from its conceptualizations, and the appearance of objects—whether deemed true or false—is a projection of the mind itself. This mind, in its essence, is equated with Brahm, the Cosmic Creator, suggesting that the creative power of the Universe and the individual mind are fundamentally one. This foundational idea challenges the notion of a separate external reality, positing that what we perceive as the world is a manifestation of mental activity, rooted in the Ultimate Reality of Brahm.

In verses 3.4.46 and 3.4.47, the text delves deeper into the nature of the mind, describing it as the subtle body (ativahika deha) that, over time, assumes a grosser identification with the physical body and the material world. This prolonged identification binds Consciousness to the cycle of samsara, characterized by ignorance, bondage, and impurity. The various names given to the mind—such as Ignorance, Consciousness, or darkness—highlight its role as the source of the perceived world and the root of delusion. These verses underscore the idea that the mind’s tendency to externalize and identify with the material world creates the illusion of separation, trapping the individual in the cycle of birth and death.

Verse 3.4.48 reinforces the teaching that the mind has no existence apart from the perceived world, which is its own Creation. This assertion negates the independent reality of the external world, suggesting that what we experience as reality is a mental construct. By emphasizing that the world arises from the mind, the verse invites the seeker to question the apparent solidity of external objects and recognize their transient, mind-dependent nature. This perspective aligns with the Advaitic view that the Ultimate Truth lies beyond the dualities of Seer and seen, subject and object.

Verses 3.4.49 and 3.4.50 use vivid analogies to illustrate the intrinsic relationship between Consciousness and the perceived world. The world is likened to a lotus creeper latent within a seed, existing within the “supreme atom” of Consciousness, suggesting that the entire Universe is contained within the infinite potential of Pure Awareness. Similarly, just as light, agility, and fluidity are inherent qualities of their respective elements, the quality of being perceived is inherent to the Seer. These metaphors emphasize that the world is not separate from Consciousness but is an expression of its inherent creative power, much like qualities are inseparable from their Source.

Finally, verse 3.4.51 employs further analogies—gold shaped into ornaments, water in a mirage, or a wall in a dream-city—to illustrate that the perceived world exists only within the Consciousness of the Seer. These examples highlight the illusory nature of the world, which appears real but lacks independent existence, much like objects in a dream. Collectively, these verses teach that liberation lies in Realizing the non-dual nature of Reality, where the distinction between the Seer and the seen dissolves. By understanding the mind’s role in creating the illusion of a separate world, the seeker can transcend ignorance and recognize their Unity with Brahm, the Ultimate Reality, thereby attaining freedom from the cycle of samsara.

Chapter 3.4, Verses 36–43

Yoga Vashishtha 3.4.36–43

(Mind is omnipresent, like Space, underlying all experiences, as the substratum for Perception and Thought.)

अथ प्रसङ्गमासाद्य रामो मधुरया गिरा।

उवाच मुनिशार्दूलं वसिष्ठं वदतां वरम् ॥ ३६ ॥

श्रीराम उवाच ।

भगवन्मनसो रूपं कीदृशं वद मे स्फुटम्।

यस्मात्तेनेयमखिला तन्यते लोकमञ्जरी ॥ ३७ ॥

श्रीवसिष्ठ उवाच ।

रामास्य मनसो रूपं न किंचिदपि दृश्यते।

नाममात्रादृते व्योम्नो यथा शून्यजडाकृतेः ॥ ३८ ॥

न बाह्ये नापि हृदये सद्रूपं विद्यते मनः।

सर्वत्रैव स्थितं चैतद्विद्धि राम यथा नभः ॥ ३९ ॥

इदमस्मात्समुत्पन्नं मृगतृष्णाम्बुसंनिभम्।

रूपं तु क्षणसंकल्पाद्द्वितीयेन्दुभ्रमोपमम् ॥ ४० ॥

मध्ये यदेतदर्थस्य प्रतिभानं प्रथां गतम् ।

सतो वाप्यसतो वापि तन्मनो विद्धि नेतरत् ॥ ४१ ॥

यदर्थप्रतिभानं तन्मन इत्यभिधीयते ।

अन्यन्न किंचिदप्यस्ति मनो नाम कदाचन ॥ ४२ ॥

संकल्पनं मनो विद्धि संकल्पात्तन्न भिद्यते ।

यथो द्रवत्वात्सलिलं तथा स्पन्दो यथानिलात् ॥ ४३ ॥

3.4.36: At an opportune moment in the discourse, Lord Rama, with his sweet and melodious voice, addressed the Great Sage Vasishta, the foremost among eloquent speakers.

Sriram said:

3.4.37: O revered Sage, please clearly explain to me the nature of the mind. What is its form? For it is through the mind that this entire blossoming of the world is woven and expanded.

Maharishi Vasishta said: 

3.4.38: O Rama, the form of the mind is not something that can be perceived or seen in any tangible way. It exists merely as a name, like the empty and inert nature of Space, which is known only through its designation.

3.4.39: The mind has no substantial form, either externally in the world or internally within the Heart. Yet, it is present everywhere, pervading all, just as Space exists universally. Understand this, O Rama.

3.4.40: This world, which arises from the mind, is like the illusory water seen in a mirage. The form of the mind, created through momentary thoughts or imaginations, is akin to the illusion of a second moon seen due to a visual distortion.

3.4.41: That which manifests as the Perception or appearance of meaning—whether of something Real or unreal—is what you should understand as the mind, O Rama. It is nothing other than this.

3.4.42: The Perception of objects or meanings is what is called the mind. Beyond this, there is no such thing as the mind, nor has there ever been anything called the mind.

3.4.43: Know the mind to be nothing but conceptualization or imagination. It is inseparable from thought, just as liquidity is inseparable from water or movement is inseparable from air.

Summary of the Teachings:

The verses from Yoga Vasishta 3.4.36 to 3.4.43 encapsulate a profound dialogue between Lord Rama and Sage Vasishta, focusing on the nature of the mind, a central theme in Advaita Vedanta. In this exchange, Rama, with humility and curiosity, seeks to understand the essence of the mind, recognizing its pivotal role in shaping the perception of the world. His question reflects a deep philosophical inquiry into how the mind, through its operations, weaves the fabric of Reality. This sets the stage for Vasishta’s teachings, which aim to dissolve misconceptions about the mind’s nature and reveal its True Essence, aligning with the non-dualistic perspective that the perceived world is a projection of the mind.

Vasishta’s response begins by demystifying the mind, asserting that it lacks any tangible or perceivable form. He compares the mind to Space, which is known only through its name and concept, not as a concrete entity. This teaching challenges the common assumption that the mind is a distinct, substantial thing. By emphasizing its intangible nature, Vasishta points to the mind’s elusive quality—it cannot be pinned down as an object in the external world or even as a fixed entity within the Heart. Yet, its omnipresence, like Space, suggests that it underlies all experiences, serving as the substratum for Perception and thought. This introduces the idea that the mind is not a localized entity but a pervasive function that shapes how Reality is experienced.

Further, Vasishta explains that the world, as perceived, arises from the mind in a manner akin to an illusion, such as water in a mirage or a second moon seen due to a visual error. This analogy underscores the ephemeral and illusory nature of the mind’s creations. The mind’s “form” is nothing but fleeting thoughts or sankalpa 

(conceptualization), which give rise to the appearance of the world. This teaching aligns with the Advaita view that the world is not an independent reality but a projection born of mental activity. The comparison to a mirage or a distorted perception of the moon highlights the deceptive nature of these projections, urging the seeker to look beyond appearances to the underlying truth.

Vasishta then defines the mind as the faculty of perception or the process of assigning meaning to experiences, whether those experiences correspond to something Real or unreal. This definition strips the mind of any independent existence, portraying it as a mere function of conceptualization. By stating that there is nothing called the mind apart from this act of perception, Vasishta dismantles the notion of the mind as a separate entity with inherent reality. This insight is crucial for spiritual aspirants, as it redirects attention from the mind as a thing to its role as a process, encouraging detachment from its fleeting creations and identification with the unchanging Consciousness that witnesses these mental activities.

Finally, Vasishta equates the mind with sankalpa, or the act of imagination, emphasizing its inseparability from thought, much like liquidity is inherent to water or movement to air. This teaching encapsulates the non-dual perspective that the mind is not a distinct entity but a dynamic process of conceptualization that shapes experience. By understanding the mind as mere thought, one can transcend its limitations and recognize the Ultimate Reality, which is beyond the mind’s projections. These verses collectively guide the seeker toward Self-Inquiry, urging them to see through the illusion of the mind’s creations and Realize the unchanging, Formless Consciousness that underlies all experience.

Chapter 3.4, Verses 1–10

Yoga Vashishtha 3.4.1–10

(Silence is not merely an absence of sound but a state of deep attentiveness, reflecting the transformative power of spiritual discourse)

श्रीवाल्मीकिरुवाच ।

कथयत्येवमुद्दामवचने मुनिनायके ।

श्रोतुमेकरसे जाते जने मौनमुपस्थिते ॥ १॥

शान्तेषु किङ्किणीजालरवेषु स्पन्दनं विना ।

पञ्जरान्तरहारीतशुकेष्वप्यस्तकेलिषु ॥ २ ॥

सुविस्मृतविलासासु स्थितासु ललनास्वपि ।

चित्रभित्ताविव न्यस्ते समस्ते राजसद्मनि ॥ ३ ॥

मुहूर्तशेषमभवद्दिवसं मधुरातपम् ।

व्यवहारा रविकरैः सह तानवमाययुः ॥ ४ ॥

ववुरुत्फुल्लकमलप्रकरामोद मांसलाः ।

वायवो मधुरस्पन्दाः श्रवणार्थमिवागताः ॥ ५ ॥

श्रुतं चिन्तयितुं भानुरिवाहोरचनाभ्रमम् ।

तत्याजैकान्तमगमच्छून्यमस्तगिरेस्तटम् ॥ ६ ॥

उत्तस्थुर्मिहिकारम्भसमता वनभूमिषु।

विज्ञानश्रवणादन्तःशीतलाः शान्तता इव ॥ ७ ॥

बभूवुरल्पसंचारा जना दशसु दिक्ष्वपि।

सावधानतया श्रोतुमिव संत्यक्तचेष्टिताः ॥ ८ ॥

छाया दीर्घत्वमाजग्मुर्वासिष्ठं वचनक्रमम् ।

इव श्रोतुमशेषाणां वस्तूनां दीर्घकन्धराः ॥ ९ ॥

प्रतीहारः पुरः प्रह्वो भूत्वाह वसुधाधिपम् ।

देव स्नानद्विजार्चासु कालो व्यतिगतो भृशम् ॥ १० ॥

Sage Valmiki said: 

3.4.1: As the Noble Sage was speaking these lofty words, the entire assembly, absorbed in the singular delight of listening, fell into profound silence.

3.4.2: The tinkling sounds of anklets ceased, as if movement itself had stopped, and even the playful parrots within their cages in the royal palace became still, as if captivated by the discourse.

3.4.3: The women, usually adorned with charming gestures, stood motionless, as if painted on the walls of the royal palace, with all activities in the household coming to a complete standstill.

3.4.4: The day, with its gentle sunlight, was nearing its end, with only a short time remaining, and all worldly activities faded away along with the sun’s rays.

3.4.5: The breezes, fragrant with the scent of blooming lotuses, moved gently and pleasantly, as if arriving to listen attentively to the Sage’s words.

3.4.6: To reflect deeply on what was heard, the sun, as if withdrawing from the illusion of day and night, retreated to the solitary slopes of the setting mountain, leaving the world in emptiness.

3.4.7: In the forests and lands, a serene stillness arose, akin to the Tranquility induced by the mist, as if the inner coolness of Wisdom gained from hearing the teachings brought about profound peace.

3.4.8: People in all ten directions moved sparingly, as if they had abandoned all actions, standing with full attention to listen to the Sage’s words.

3.4.9: The shadows grew long, as if the necks of all beings were stretched to hear the sequence of Vasishta’s teachings without missing a single word.

3.4.10: The gatekeeper, bowing humbly before the king, said, “O Lord, much time has passed for the rituals of bathing and honoring the Sages.”

Summary of the Teachings:

The verses from Yoga Vasishta 3.4.1 to 3.4.10 paint a vivid picture of a moment frozen in Time, where the entire assembly, including Nature itself, is captivated by the profound teachings of Sage Vasishta. The first verse sets the stage, describing the silence that envelops the listeners as they are wholly absorbed in the Sage’s lofty words. This silence is not merely an absence of sound but a state of deep attentiveness, reflecting the transformative power of spiritual discourse. The teachings emphasize the importance of focused listening (shravana), a key practice in Advaita Vedanta, where the mind becomes still to receive and assimilate higher truths. This moment of collective absorption signifies the suspension of worldly distractions, allowing the listeners to connect with the essence of the Sage’s Wisdom.

The imagery in the subsequent verses (2–3) illustrates how even the most lively elements of the royal palace—anklets, parrots, and charming women—become still, as if the entire environment is drawn into the gravity of the teachings. This stillness symbolizes the cessation of mundane activities and desires, a prerequisite for spiritual inquiry. The Yoga Vasishta often emphasizes detachment from sensory pleasures and worldly engagements to attain inner clarity. By likening the women to figures painted on a wall, the text suggests a transcendence of individuality and ego, where the listeners merge into a unified state of Awareness, absorbed in the Truth being expounded. This reflects the Vedantic idea that true understanding requires the mind to pause its restless activity and align with the Eternal.

Verses 4–6 extend this theme to the natural world, portraying the day’s end and the sun’s retreat as metaphors for the withdrawal of external distractions. The fading sunlight and the gentle, fragrant breezes suggest a harmonious alignment of nature with the spiritual discourse, as if the Universe itself is listening. The sun’s movement to the “solitary slopes” symbolizes the mind’s retreat from the dualities of day and night, representing the illusion of samsara (worldly existence). This imagery underscores the Yoga Vasishta’s teaching that the external world is a projection of the mind, and True Knowledge arises when one turns inward, away from the transient. The breezes, described as arriving to listen, personify nature’s participation in the pursuit of wisdom, suggesting that the Truth resonates universally.

Verses 7–8 further deepen the theme of Stillness and Attention, describing a Serene calm in the forests and among people across all directions. This universal pause reflects the Inner Tranquility (shanti) that arises from hearing and contemplating Spiritual Truths. The Yoga Vasishta teaches that Wisdom cools the restless mind, much like mist brings relief to the earth. The people’s minimal movement and abandonment of actions signify a state of surrender to the teachings, where the ego-driven need to act is replaced by a receptive state of being. This aligns with the text’s broader message that liberation comes from understanding the illusory nature of the self and the world, achieved through disciplined listening and reflection.

Finally, verses 9–10 conclude with the lengthening shadows and the gatekeeper’s reminder, symbolizing the passage of time and the pull of worldly duties. The elongated shadows, likened to beings stretching their necks to listen, emphasize the universal yearning for truth, even as time progresses. The gatekeeper’s interruption, however, serves as a reminder of the tension between spiritual pursuit and worldly obligations. The Yoga Vasishta teaches that while worldly duties exist, they must be performed with detachment, keeping the mind focused on the Ultimate Truth. These verses collectively highlight the transformative power of spiritual discourse, which aligns the individual, society, and Nature with the pursuit of Self-Realization, urging the listener to transcend the temporal and embrace the Eternal.

Chapter 3.3, Verses 33–40

Yoga Vashishtha 3.3.33–40

(The cessation of mental agitation as the key to transcending suffering)

श्रीवसिष्ठ उवाच ।

मनोनाम्नो मनुष्यस्य विरिञ्च्याकारधारिणः ।

मनोराज्यं जगदिति सत्यरूपमिव स्थितम् ॥ ३३ ॥

मन एव विरिञ्चित्वं तद्धि संकल्पनात्मकम् ।

स्ववपुः स्फारतां नीत्वा मनसेदं वितन्यते ॥ ३४ ॥

विरिञ्चो मनसो रूपं विरिञ्चस्य मनो वपुः ।

पृथ्व्यादि विद्यते नात्र तेन पृथ्व्यादि कल्पितम् ॥ ३५ ॥

पद्माक्षे पद्मिनीवान्तर्मनो दृद्यस्ति दृश्यता ।

मनोदृश्यदृशौ भिन्ने न कदाचन केनचित् ॥ ३६ ॥

यथा चात्र तव स्वप्नः संकल्पश्चित्तराज्यधीः ।

स्वानुभूत्यैव दृष्टान्तस्तस्माद्धृद्यस्ति दृश्यभूः ॥ ३७ ॥

तस्माच्चित्तविकल्पस्थपिशाचो बालकं यथा ।

विनिहन्त्येवमेषान्तर्द्रष्टारं दृश्यरूपिका ॥ ३८ ॥

यथाङ्कुरोऽन्तर्बीजस्य संस्थितो देशकालतः ।

करोति भासुरं देहं तनोत्येवं हि दृश्यधीः ॥ ३९ ॥

सच्चेन्न शाम्यति कदाचन दृश्यदुःखं दृश्ये त्वशाम्यति न बोद्धरि केवलत्वम्।

दृश्ये त्वसंभवति बोद्धरि बोद्धृभावः शाम्येत्स्थितोऽपि हि तदस्य विमोक्षमाहुः ॥ ४० ॥

Sage Vasishta said:

3.3.33:  The mind of a human being, which assumes the form of the creator Brahm, perceives the world as the kingdom of the mind. This world appears as if it is Real, but it is fundamentally a projection of the mind’s own nature.

3.3.34: The mind itself is the creator (Brahm), for it is composed of its own resolves and imaginations. By expanding its own form, the mind projects and manifests this entire Universe through its imaginative power.

3.3.35: Brahm is a form of the mind, and the mind is the essence of Brahm. In reality, there is no physical world of earth and other elements here; thus, the earth and all elements are merely imagined by the mind.

3.3.36: Just as the lotus-eyed one (the individual) perceives the world like a lotus within the mind, the Seer (mind) and the seen (world) are never truly separate at any time or by any means. The perceived world exists only within the perceiving mind.

3.3.37: Just as your dream, imagination, or mental kingdom is experienced through your own Consciousness, so too does the world appear as a projection within the mind. This serves as an example to show that the visible world exists only in the mind’s perception.

3.3.38: Just as a ghost imagined by a child in a fanciful thought torments the child, so too does the internal perceiver (the mind) create and is affected by the forms of the seen objects, which are mere mental constructs.

3.3.39: Just as a sprout lies latent within a seed and, in due time and place, manifests as a radiant plant, so too does the mind’s perception give rise to the visible world through its inherent creative power.

3.3.40: As long as the mind does not attain Tranquility, the suffering caused by the perceived world persists. When the perceived world ceases, the Knower does not attain Pure Unity. When the perceived world no longer arises, the Knower Realizes the State of Pure Awareness, and even while remaining in that state, it is said to be Realization.

Summary of the Teachings:

The verses from Yoga Vasishta (3.3.33–3.3.40) expound a profound non-dualistic philosophy, emphasizing the mind’s pivotal role in creating and perceiving the Universe. 

Sage Vasishta teaches that the world, as experienced, is not an independent Reality but a projection of the mind, likened to the creative power of Brahm, the Cosmic Creator in Hindu cosmology. The mind, through its own resolves and imaginations, constructs the entire Cosmos, which appears real but is fundamentally an illusion born of mental activity. This perspective aligns with Advaita Vedanta, which posits that the phenomenal world is a manifestation of Consciousness and lacks inherent existence apart from the perceiving mind.

The teachings further clarify that the Creator (Brahm) and the mind are essentially one, with the mind being the Source of all perceived forms, including the physical elements like earth. The verses assert that the external world—comprising earth, sky, and other elements—has no independent existence outside the mind’s imagination. By equating Brahm with the mind, Vasishta underscores that the act of creation is not a cosmic event separate from individual Consciousness but an internal process driven by the mind’s capacity to conceive and project. This challenges the conventional view of a tangible, objective reality, suggesting that what we perceive as the world is a mental construct, akin to a dream.

To illustrate this, Vasishta employs metaphors such as the lotus within the mind and the ghost imagined by a child. The lotus metaphor highlights the inseparability of the Seer (the mind) and the seen (the world), emphasizing that the world exists only within the mind’s perception, much like a lotus exists within a pond. Similarly, the ghost analogy demonstrates how the mind’s fanciful creations can evoke real emotions, such as fear, despite their lack of objective Reality. These examples reinforce the idea that the world’s apparent reality is contingent upon the mind’s activity, and the distinction between the perceiver and the perceived is illusory.

The verses also draw a parallel between the mind’s creative process and natural phenomena, such as a sprout emerging from a seed. Just as a seed contains the potential for a plant, the mind holds the latent potential to manifest the world through its imaginative faculty. This process is not random but governed by the mind’s inherent tendencies and perceptions, which unfold in accordance with time and conditions. The teaching suggests that the visible Universe is an extension of the mind’s creative power, which projects forms and experiences that appear external but are rooted in Consciousness.

Finally, the verses address the path to Realization, emphasizing the cessation of mental agitation as the key to transcending suffering. As long as the mind remains entangled in its own projections, the suffering associated with the perceived world persists. Realization is attained when the mind realizes the illusory nature of the world and ceases to project it, allowing the knower to abide in Pure Awareness. This State of Tranquility, where the distinction between the Seer and the seen dissolves, is described as Realization, even while the individual remains in the world. These teachings encapsulate the essence of Yoga Vasishta’s non-dual philosophy, urging the practitioner to transcend the mind’s illusions through Self-Awareness and Inner Stillness.

Chapter 3.3, Verses 25–32

Yoga Vashishtha 3.3.25–32

(There is no real distinction between the Supreme Reality and its manifestations)

श्रीवसिष्ठ उवाच ।

मनोमात्रं यदा ब्रह्मा न पृथ्व्यादिमयात्मकः ।

मनोमात्रमतो विश्वं यद्यज्जातं तदेव हि ॥ २५ ॥

अजस्य सहकारीणि कारणानि न सन्ति यत् ।

तज्जस्यापि न सन्त्येव तानि तस्मात्तु कानिचित् ॥ २६ ॥

कारणात्कार्यवैचित्र्यं तेन नात्रास्ति किंचन ।

यादृशं कारणं शुद्धं कार्य तादृगिति स्थितम् ॥ २७ ॥

कार्यकारणता ह्यत्र न किंचिदुपपद्यते।

यादृगेव परं ब्रह्म तादृगेव जगत्त्रयम् ॥ २८ ॥

मनस्तामिव यातेन ब्रह्मणा तन्यते जगत्।

अनन्यादात्मनः शुद्धाद्द्रवत्वमिव वारिणः ॥ २९ ॥

मनसा तन्यते सर्वमसदेवेदमाततम् ।

यथा संकल्पनगरं यथा गन्धर्वपत्तनम् ॥ ३० ॥

आधिभौतिकता नास्ति रज्ज्वामिव भुजङ्गता ।

ब्रह्मादयः प्रबुद्धास्तु कथं तिष्ठन्ति तत्र ते ॥ ३१ ॥

आतिवाहिक एवास्ति न प्रबुद्धमतेः किल।

आधिभौतिकदेहस्य वाचो वात्र कुतः कथम् ॥ ३२ ॥

Maharishi Vashishta said:

3.3.25: When Brahm, the Creator, is essentially of the nature of mind alone and not composed of elements like earth, then the entire universe, being born from that mind, is also of the nature of mind alone. Whatever arises from it is indeed nothing but that.

3.3.26: Since the Unborn (Brahm) has no auxiliary causes or conditions, there are no Causes associated with it. Therefore, for that which is born from it, there are also no such Causes or conditions whatsoever.

3.3.27: The diversity of effects arises from their Causes, but here, no such diversity exists. The effect is of the same nature as its Pure Cause, and this is how it is established.

3.3.28: In this context, the relationship of Cause and effect does not hold at all. The three worlds (the Universe) are exactly of the same nature as the Supreme Brahm.

3.3.29: The Universe is woven by Brahm through the mind, just as a spider weaves its web. It arises from the Pure, non-different Self, like the fluidity inherent in water.

3.3.30: Everything is spun out by the mind, and this entire world is unreal, like a city imagined in a dream or a city of the Gandharvas (celestial beings).

3.3.31: There is no material Reality, just as there is no snake in a rope. How then do Brahm and others, who are enlightened, exist within this illusory world?

3.3.32: Only the subtle, non-material existence (of the Self) is Real, not the perspective of the unenlightened mind. How can the words or concepts of a material body have any validity here?

Summary of the Teachings:

The teachings of these verses from the Yoga Vasishta, a profound non-dualistic text, articulate the Advaita Vedanta perspective that the Universe is fundamentally an expression of Consciousness, devoid of independent material existence. 

Verses 3.3.25 and 3.3.26 establish the foundational idea that Brahm, the Ultimate Reality, is of the nature of Pure mind or Consciousness, not composed of material elements like earth, water, or fire. Consequently, the Universe, which arises from Brahm, is also of the nature of mind alone. This underscores the non-dualistic view that there is no independent material Reality apart from Consciousness. The absence of auxiliary causes for the unborn Brahm further emphasizes that the Universe, as an effect, lacks independent Causal mechanisms, pointing to the illusory nature of the world as a projection of the mind.

Verses 3.3.27 and 3.3.28 deepen this understanding by negating the conventional cause-and-effect framework typically applied to the material world. The diversity seen in the world is not due to a multiplicity of causes but is a reflection of the Singular, Pure nature of Brahm. The effect (the Universe) mirrors the Cause (Brahm) in its Purity and Unity, dissolving any notion of separation or distinction between the Creator and the Creation. By stating that the three worlds (earth, heaven, and the intermediate realms) are identical in nature to Brahm, these verses affirm that the apparent multiplicity of the universe is an illusion, as there is no real distinction between the Supreme Reality and its manifestations.

In verse 3.3.29, the metaphor of a spider weaving its web illustrates how Brahm, through the mind, projects the universe from itself without requiring external materials or Causes. 

This imagery highlights the self-contained nature of Consciousness, which creates the appearance of the world while remaining unchanged, much like water retains its fluidity as an inherent quality. Verse 3.3.30 further reinforces the unreality of the world by comparing it to a dream city or the mythical city of the Gandharvas, both of which are mental constructs without substantial existence. These analogies emphasize that the universe is a mental projection, lacking inherent reality, and exists only within the framework of the mind.

Verse 3.3.31 introduces the famous Advaita analogy of the rope and the snake to illustrate the illusory nature of material reality. Just as a rope mistaken for a snake has no real snake in it, the material world has no independent existence apart from Consciousness. The verse raises a rhetorical question about how Enlightened Beings like Brahm can exist within an illusory world, suggesting that their existence transcends the illusory framework of material reality. Verse 3.3.32 answers this by asserting that only the subtle, non-material essence of the Self is Real, and the material body or its associated concepts have no validity in the perspective of the enlightened. This reinforces the teaching that True Reality lies beyond the physical and mental constructs of the unenlightened mind.

Collectively, these verses guide the seeker toward Realizing the non-dual nature of Existence, where the Universe is a projection of the mind, and the Ultimate Reality, Brahm, is Pure Consciousness without differentiation. They challenge the conventional perception of a material world governed by cause and effect, urging the practitioner to transcend dualistic thinking and recognize the Unity of all Existence in the Supreme Self. By likening the world to dreams and illusions, the teachings encourage detachment from the apparent reality of the material world and foster an inquiry into the True nature of the Self, which is identical to Brahm. This profound insight is meant to lead to Realization by dissolving the false identification with the body and mind, revealing the eternal, Unchanging Consciousness as the sole Reality.

Chapter 3.3, Verses 16–24

Yoga Vashishtha 3.3.16–24

(Reality is Unchanging and Eternal, with no Real birth or dissolution)

श्रीवसिष्ठ उवाच ।

प्रतिभानाकृतेरस्मात्प्रतिभामात्ररूपधृक् ।

विभात्येवमयं सर्गः सत्यानुभववान्स्थितः ॥ १६ ॥

दृष्टान्तोऽत्र भवत्स्वप्नपुरस्त्रीसुरतं यथा।

असदप्यर्थसंपत्त्या सत्यानुभवभासुरम् ॥ १७ ॥

अपृथ्व्यादिमयो भाति व्योमाकृतिरदेहकः ।

सदेह इव भूतेशः स्वात्मभूः पुरुषाकृतिः ॥ १८ ॥

संवित्सकल्परूपत्वान्नोदेति समुदेति च।

स्वायत्तत्वात्स्वभावस्य नोदेति न च शाम्यति ॥ १९ ॥

ब्रह्मा संकल्पपुरुषः पृथ्व्यादिरहिताकृतिः।

केवलं चित्तमात्रात्मा कारणं त्रिजगत्स्थितेः ॥ २० ॥

संकल्प एष कचति यथा नाम स्वयंभुवः।

व्योमात्मैष तथा भाति भवत्संकल्पशैलवत् ॥ २१ ॥

आतिवाहिकमेवान्तर्विस्मृत्या दृढरूपया।

आधिभौतिकबोधेन मुधा भाति पिशाचवत् ॥ २२ ॥

इदं प्रथमतोद्योगसंप्रबुद्धं महाचितेः ।

नोदेति शुद्धसंवित्त्वादातिवाहिकविस्मृतिः ॥ २३॥

आधिभौतिकजातेन नास्योदेति पिशाचिका ।

असत्या मृगतृष्णेव मिथ्या जाड्यभ्रमप्रदा ॥ २४ ॥

Sage Vasishta said:

3.3.16: This creation shines forth merely as a reflection of Consciousness, taking the form of pure appearance. It exists as if it were Real, experienced as True, due to the power of Consciousness manifesting it.

3.3.17: An example here is like the experience of a dream where one engages with a woman in a city. Though unreal, it appears vivid and real due to the mind’s conviction, shining forth with the semblance of truth.

3.3.18: Devoid of material elements like earth and others, this creation appears as a formless expanse, like space. Yet, the Lord of beings, Self-Existent and in human-like form, shines as if embodied, though inherently formless.

3.3.19: Being of the nature of Consciousness and mere ideation, this Creation neither arises nor ceases. Due to the self-dependent nature of its essence, it neither comes into being nor subsides.

3.3.20: Brahm, the creator, is a conceptual being, free from material elements like earth. He is purely of the Nature of Consciousness, the sole Cause of the existence of the three worlds.

3.3.21: This Creation shines as a mere concept, just as the Self-Existent Brahm appears. Like a mountain in your imagination, it exists as a projection of thought within the expanse of Consciousness.

3.3.22: Through forgetfulness, this Creation appears internally as a subtle, subjective Reality, but due to a firm material perception, it mistakenly seems like a tangible, physical world, akin to a ghostly illusion.

3.3.23: This Creation, initially arising as a subtle vibration in the Supreme Consciousness, does not truly arise, as it is Pure Consciousness. The subtle forgetfulness of its True Nature does not give rise to a Real Existence.

3.3.24: Due to the material perception of this Creation, a ghostly illusion does not truly arise. Like a mirage, it is unreal, falsely appearing and causing delusion through Ignorance.

Summary of the Teachings:

The verses from Yoga Vasishta 3.3.16 to 3.3.24, as spoken by Sage Vasishta, articulate a profound non-dualistic perspective on the nature of Creation, emphasizing its illusory and Consciousness -based Essence. The core teaching is that the Universe, or sarga (Creation), is not an independent, material Reality but a manifestation of Pure Consciousness (chit). In verse 16, Vasishta introduces the idea that Creation appears as a reflection of Consciousness, existing only as an appearance (pratibha) rather than a substantive entity. This sets the stage for understanding the world as a projection of the mind, experienced as Real due to the power of Consciousness, yet lacking inherent existence. The verses collectively aim to dissolve the notion of a solid, external world by revealing its dependence on Consciousness.

To illustrate this, Vasishta employs the analogy of a dream in verse 17, likening creation to the vivid experience of interacting with a woman in a dream-city. Just as a dream feels real while it lasts, the world appears tangible due to the mind’s conviction, despite being fundamentally unreal. This comparison underscores the teaching that the perceived Reality of the world is a mental construct, mistaken for truth due to Ignorance. Verses 18 and 19 further this idea by describing creation as Formless, like Space, and devoid of material elements such as earth. Even the Creator, Brahm, is presented as a conceptual being, not bound by physicality, reinforcing that Creation is a play of Consciousness that neither truly arises nor ceases, as it is rooted in the Unchanging Essence of Pure Awareness.

In verses 20 and 21, Vasishta emphasizes that Brahm, as Pure Consciousness, is the sole Cause of the three worlds (physical, subtle, and causal). Creation is likened to a mental construct, such as an imagined mountain, existing only as a thought within Consciousness. This teaching challenges the notion of an external, objective Reality by asserting that everything perceived is a projection of the mind, dependent on the Self-Existent nature of Consciousness. The use of metaphors like a mountain or a city in a dream highlights the ephemeral and subjective nature of the world, urging the seeker to recognize its illusory quality and shift focus to the underlying Consciousness.

Verses 22 and 23 delve deeper into the mechanism of illusion, explaining how creation appears Real due to a combination of subtle forgetfulness (vismriti) and material perception (adhibhautika-bodha). This forgetfulness causes one to mistake the subtle, Consciousness based Reality for a solid, physical world, akin to seeing a ghost where none exists. The teaching here is that the world’s apparent Reality stems from a misperception of its true nature as Pure Consciousness. By describing creation as a subtle vibration in Supreme Consciousness that does not truly arise, Vasishta reinforces the non-dual perspective that Reality is Unchanging and Eternal, with no Real birth or dissolution.

Finally, verse 24 concludes by comparing the material perception of the world to a mirage, an illusion that falsely appears and leads to delusion through Ignorance. The reference to a “ghostly illusion” (pishachika) and a mirage (mrigatrishna) encapsulates the teaching that the world, while appearing Real, is ultimately insubstantial and misleading. The overarching message of these verses is to guide the seeker toward liberation by recognizing the world as a projection of Consciousness, not an independent Reality. By understanding this, one can transcend Ignorance and Realize the Eternal, Unchanging nature of the Self as Pure Consciousness, free from the delusions of a material world.

Chapter 3.3, Verses 7–15

Yoga Vashishtha 3.3.7–15

(Nature of Creation, Consciousness, and the distinction between the Supreme and manifested Beings)

श्रीराम उवाच ।

आतिवाहिक एकोऽस्ति देहोऽन्यस्त्वाधिभौतिकः ।

सर्वासां भूतजातीनां ब्रह्मणोऽस्त्येक एव किम् ॥ ७ ॥

श्रीवसिष्ठ उवाच ।

सर्वेषामेव देहौ द्वौ भूतानां कारणात्मनाम् ।

अजस्य कारणाभावादेक एवातिवाहिकः ॥ ८ ॥

सर्वासां भूतजातीनामेकोऽजः कारणं परम् ।

अजस्य कारणं नास्ति तेनासावेकदेहवान् ॥ ९ ॥

नास्त्येव भौतिको देहः प्रथमस्य प्रजापतेः।

आकाशात्मा च भात्येष आतिवाहिकदेहवान् ॥ १० ॥

चित्तमात्रशरीरोऽसौ न पृथ्व्यादिक्रमात्मकः ।

आद्यः प्रजापतिर्व्योमवपुः प्रतनुते प्रजाः ॥ ११ ॥

ताश्च चिद्व्योमरूपिण्यो विनान्यैः कारणान्तरैः ।

यद्यतस्तत्तदेवति सर्वैरेवानुभूयते ॥ १२॥

निर्वाणमात्रं पुरुषः परो बोधः स एव च ।

चित्तमात्रं तदेवास्ते नायाति वसुधादिताम् ॥ १३ ॥

सर्वेषां भूतजातानां संसारव्यवहारिणाम्।

प्रथमोऽसौ प्रतिस्पन्दश्चित्तदेहः स्वतोदयः ॥ १४ ॥

अस्मात्पूर्वात्प्रतिस्पन्दादनन्यैतत्स्वरूपिणी ।

इयं प्रविसृता सृष्टिः स्पन्दसृष्टिरिवानिलात् ॥ १५ ॥

Sriram asked:

3.3.7: Is there only one subtle (ativahika) body and another material (adhibhautika) body for all Beings, or is there only one body for Brahm, the Supreme?

Maharishi Vasishta replied: 

3.3.8: All Beings, including those with causal and material forms, possess two bodies: the subtle (ativahika) and the material (adhibhautika). However, for the unborn (Brahm), which has no Cause, there is only the subtle body.

3.3.9: For all Beings, there is one unborn Supreme Cause (Brahm). Since the Unborn has no Cause, it possesses only one body, the subtle body.

3.3.10: The first Lord of creatures (Prajapati) does not have a material body. He exists as Pure Consciousness, like Space, and is endowed only with a subtle body.

3.3.11: This first Prajapati has a body made solely of Consciousness (chitta-matra) and is not composed of the sequential elements like earth. As the primal Lord with a form like Space, he creates all Beings.

3.3.12: These created Beings are of the nature of Consciousness and Space, without any other Cause. Whatever exists is experienced by all as it is, in its True Essence.

3.3.13: The Supreme Person (Purusha) is Pure Consciousness and liberation itself. It exists solely as Consciousness and does not take on the nature of material elements like earth.

3.3.14: For all Beings engaged in worldly existence, the first vibration or impulse (pratispanda) is the subtle body of Consciousness, which arises spontaneously from itself.

3.3.15: From this Primal Vibration, which is not different from its own Nature, this creation emanates, like the manifestation of vibrations from the wind.

Summary of the Teachings:

The dialogue between Sri Rama and Sage Vasishta in these verses of the Yoga Vasishta addresses fundamental metaphysical questions about the Nature of Existence, the body, and the Supreme Reality (Brahm). In verse 3.3.7, Rama initiates the inquiry by questioning whether all Beings have both a subtle (ativahika) and a material (adhibhautika) body, and whether Brahm, the Ultimate Reality, has only one body. This sets the stage for Vasishta’s profound exposition on the Nature of Creation, Consciousness, and the distinction between the Supreme and manifested Beings. The teachings emphasize the non-dualistic perspective of Advaita Vedanta, where the Ultimate Reality is Pure Consciousness, and the apparent diversity of creation arises from it without any fundamental separation.

Vasishta’s response in verses 3.3.8 to 3.3.10 clarifies that all beings in the manifested world possess two types of bodies: the subtle body, which is the Consciousness driven, non-material aspect, and the material body, composed of physical elements. However, Brahm, referred to as the unborn, is beyond causation and thus possesses only a subtle body, which is Pure Consciousness. This distinction highlights the unique nature of Brahm as the uncaused Cause, free from the limitations of material existence. The first Prajapati (the primal creator) is described as having a body of Pure Consciousness, akin to Space, emphasizing that the origin of Creation is non-material and rooted in the Infinite expanse of Awareness.

In verses 3.3.11 and 3.3.12, Vasishta elaborates that the Primal Prajapati, as Pure Consciousness, creates beings that are also of the nature of Consciousness and Space, without any external cause. This teaching underscores the idea that creation is not a separate entity but an expression of Consciousness itself. The phrase “whatever exists is experienced by all as it is” suggests that the True Essence of all Beings is Consciousness, and the diversity of forms is a projection within this Singular Reality. This aligns with the Advaita principle that the world is an appearance (vivarta) within the substratum of Brahm, and all experiences ultimately point to this underlying unity.

Verses 3.3.13 and 3.3.14 further deepen the non-dual perspective by describing the Supreme Person (Purusha) as Pure Consciousness and liberation itself, untouched by material elements. The subtle body, or the first impulse (pratispanda), is the initial vibration of Consciousness that gives rise to the perception of individuality and worldly existence. This impulse is not separate from Consciousness but is its spontaneous expression. The teaching here is that the apparent individuality of beings is a result of this subtle vibration within Consciousness, yet it remains fundamentally One with the Supreme. The material world, while appearing real to the senses, is secondary to the primary Reality of Consciousness.

Finally, verse 3.3.15 concludes by likening Creation to vibrations emanating from the wind, reinforcing the idea that the Universe is a dynamic expression of Consciousness, 

arising from its own nature without any external cause. This metaphor illustrates the effortless and spontaneous nature of Creation, which is not a deliberate act but an inherent movement within Consciousness. The teachings collectively emphasize that the Ultimate Reality is non-dual Consciousness, and both the Creator (Prajapati) and the created Beings share this Essence. The distinction between subtle and material bodies applies only to manifested Beings, while Brahm remains Singular, Formless, and beyond Causation, serving as the Source and substance of all that exists.

Chapter 3.3, Verses 1–6

Yoga Vashishtha 3.3.1–6

(Brahm is Eternal, Self-Existent, and unbound by Time or Causality, and has no prior karma to generate memories)

श्रीराम उवाच ।

एवमेव मनः शुद्धं पृथ्व्यादिरहितं त्वया ।

मनो ब्रह्मेति कथितं सत्यं पृथ्व्यादिवर्जितम् ॥ १ ॥

तदत्र प्राक्तनी ब्रह्मन्स्मृतिः कस्मान्न कारणम् ।

यथा मम तवान्यस्य भूतानां चेति मे वद ॥ २ ॥

श्रीवशिष्ठ उवाच ।

पूर्वदेहोऽस्ति यस्याद्य पूर्वकर्मसमन्वितः।

तस्य स्मृतिः संभवति कारणं संसृतिस्थितेः ॥ ३ ॥

ब्रह्मणः प्राक्तनं कर्म यदा किंचिन्न विद्यते ।

प्राक्तनी संस्मृतिस्तस्य तदोदेति कुतः कथम् ॥ ४ ॥

तस्मादकारण भाति वा स्वचित्तैककारणम् ।

स्वकारणादनन्यात्मा स्वयंभूः स्वयमात्मवान् ॥ ५ ॥

आतिवाहिक एवासौ देहोऽस्त्यस्य स्वयंभुवः ।

न त्वाधिभौतिको राम देहोऽजस्योपपद्यते ॥ ६ ॥

Sriram said:

3.3.1: You have explained that the mind, when pure and free from the influence of material elements like earth, is indeed Brahm itself. It is true that the mind, devoid of connection with material elements such as earth, is Brahm.

3.3.2: If that is the case, O Brahman, why is prior memory not considered the Cause of this? Please explain to me why this applies to my mind, to your mind, and to the minds of other beings.

Maharishi Vasishta replies:

3.3.3: For one who has a previous body accompanied by past karma, memory arises in that individual. This memory is the cause that sustains the cycle of worldly existence (samsara).

3.3.4: However, when it comes to Brahm, which has no prior karma, how can there be any prior memory? Since Brahm is free from past actions, no previous memory arises in it.

3.3.5: Therefore, Brahm appears to be without Cause, or its only Cause is its own Consciousness. It is Self-Existent, self-born, and self-sustaining, with its own nature as its sole Cause, being non-different from itself.

3.3.6: This Self-Existent Brahm has only a subtle, non-material body (ativahika, or spiritual body). O Rama, a physical body composed of material elements does not pertain to the unborn Brahm.

Summary of the Teachings:

The dialogue between Rama and Sage Vasishta in these verses from the Yoga Vasishta (3.3.1–3.3.6) delves into the profound metaphysical inquiry about the nature of the mind, its relationship with Brahm (the Ultimate Reality), and the role of memory and karma in the cycle of Existence. In the first two verses, Rama raises a question based on Vasishta’s prior teaching that the Pure Mind, free from the influence of material elements like earth, water, fire, air, and space, is identical to Brahm. Rama seeks clarification on why memory of past experiences or lives does not serve as the cause for the mind’s existence or its identification with Brahm, not only for himself but for all Beings. This question reflects Rama’s desire to understand the distinction between the individual mind, conditioned by past experiences, and the Universal Consciousness of Brahm, which transcends such conditioning.

In response, Sage Vasishta begins by addressing the role of memory and karma in the context of individual Beings. He explains that for those who are bound by a physical body and the residue of past actions (karma), memory arises as a natural consequence. This memory, rooted in past experiences and karma, is the mechanism that perpetuates samsara, the cycle of birth and death. The individual’s mind, tied to the body and its karmic impressions, recalls past lives and actions, which in turn fuel the continuity of worldly existence. Vasishta’s teaching here underscores the idea that memory is a product of the ego and the material body, which are absent in the case of Brahm, the Infinite Consciousness.

Vasishta then shifts focus to Brahm, the Ultimate Reality, which is free from karma and prior actions. Since Brahm is Eternal, Self-Existent, and unbound by Time or Causality, it has no prior karma to generate memories. This absence of past karma means there is no basis for memory to arise in Brahm, as memory is a function of the conditioned mind, not the Unconditioned Absolute. This distinction is crucial: while the individual mind is entangled in the web of karma and memory, Brahm remains untouched by these, existing as Pure Consciousness. Vasishta’s explanation highlights the non-dual nature of Brahm, which is beyond the limitations of Time, Space, and Causation.

Further elaborating, Vasishta describes Brahm as self-born and self-sustaining, with its own Consciousness as its sole Cause. This teaching emphasizes the concept of Brahm as 

svayambhu (Self-Existent), meaning it does not rely on external causes or conditions for its Existence. Unlike the individual mind, which is shaped by external factors such as karma and memory, Brahm’s nature is self-contained and self-sufficient. Its “Cause” is its own Infinite Consciousness, which is non-different from itself. This reinforces the Advaita Vedanta principle that Brahm is the Ultimate Reality, Unchanging and Eternal, with no dependence on external factors or prior conditions.

Finally, Vasishta clarifies that Brahm, being unborn and Eternal, does not possess a physical body made of material elements. Instead, it has an ativahika body, a subtle, non-material form that exists purely as Consciousness. This contrasts with the physical body (adhibhautika) of individual beings, which is subject to birth, decay, and death. By making this distinction, Vasishta guides Rama toward understanding that the Ultimate Reality transcends the limitations of the material world. The teachings in these verses collectively point to the non-dual nature of Reality, urging the seeker to recognize the mind’s potential to realize its identity with Brahm by transcending the illusions of karma, memory, and material existence. This Realization is the key to liberation from the cycle of samsara, aligning with the core philosophy of the Yoga Vasishta.

Chapter 3.2, Verses 51–56

Yoga Vashishtha 3.2.51–56

(Enlightenment dawns not through accumulation of Knowledge but via the direct intuition where the world is seen as a self-arising mirage in the mirror of Consciousness)

श्रीवशिष्ठ उवाच ।

आकाशस्फुरदाकारः संकल्पपुरुषो यथा।

पृथ्व्यादिरहितो भाति स्वयंभूर्भासते तथा ॥ ५१ ॥

निर्मले व्योम्नि मुक्तालीसंकल्पस्वप्नयोः पुरम् ।

अपृथ्व्यादि यथा भाति स्वयंभूर्भासते तथा ॥ ५२ ॥

न दृश्यमस्ति न द्रष्टा परमात्मनि केवले।

स्वयंचित्ता तथाप्येष स्वयंभूरिति भासते ॥ ५३ ॥

संकल्पमात्रमेवैतन्मनो ब्रह्मेति कथ्यते।

संकल्पाकाशपुरुषो नास्य पृथ्व्यादि विद्यते ॥ ५४ ॥

यथा चित्रकृदन्तःस्था निर्देहा भाति पुत्रिका ।

तथैव भासते ब्रह्मा चिदाकाशाच्छरञ्जनम् ॥ ५५ ॥

चिद्व्योमकेवलमनन्तमनादिमध्यं ब्रह्मेति भाति निजचित्तवशात्स्वयंभूः।

आकारवानिव पुमानिव वस्तुतस्तु वन्ध्यातनूज इव तस्य तु नास्ति देहः ॥ ५६ ॥

Maharishi Vashishta said:

3.2.51: Just as a person born from mere resolve appears in the expansive sky, manifesting a form that sparkles like Space itself, devoid of earth or any other elements, so too does the Self-Existent One shine forth in the same manner, self-luminous and independent.

3.2.52: In the pristine and empty sky, a city born from the resolve of a liberated dream or the fancy of sleep manifests without earth or other elements, appearing vividly; likewise, the Self-Existent One radiates in that very way, self-illuminated and unbound.

3.2.53: In the Supreme Self, which is Absolute and solitary, there exists neither any object to be seen nor any Seer; yet, through the power of its own Consciousness, this very Self appears as the Self-Existent One, manifesting spontaneously as if it were something other than itself.

3.2.54: This is nothing but mere resolve, and it is called the mind or Brahm; the person born from the resolve of Space has no earth or other elements within it, existing purely as a projection of thought without substantial Reality.

3.2.55: Just as a picture of a woman, painted by an artist within the canvas, appears to have a body while being entirely formless and insubstantial, so too does Brahm shine forth as the adornment of the sky of Pure Consciousness, vividly apparent yet devoid of true corporeality.

3.2.56: Brahm, the sole sky of Consciousness, Infinite, beginningless, and without middle or end, appears as the Self-Existent One through the sway of its own innate Consciousness; it seems to possess form and even the semblance of a person, yet in truth, it is like the body of a son born from illusion—utterly without a physical form.

Summary of the Teachings:

These verses from the Yoga Vasistha elucidate the illusory nature of perceived Reality within the framework of Advaita Vedanta, emphasizing that the entire manifest world arises not from any inherent substance but from the spontaneous play of Consciousness, termed Brahm or the Supreme Self. The teaching begins by drawing analogies from the subtle realm of thought and imagination, such as a figure conjured in the vastness of space or a dream-city in the clear sky, to illustrate how phenomena appear vivid and self-sustaining without relying on gross elements like earth. This underscores the core idea that what we experience as "Existence" is not grounded in objective materiality but emerges purely from sankalpa, or mental resolve, mirroring the self-luminous (svayambhu) quality of Brahm itself. By negating the presence of tangible components in these mental constructs, the verses dismantle the illusion of solidity in the world, inviting the seeker to recognize the underlying unity and emptiness of all appearances.

Delving deeper, the verses confront the paradox of Perception in the Absolute Reality of the Paramatman, where neither observer nor observed can truly exist in isolation, yet the Self projects itself as if it were a distinct entity. This self-projection, driven by chitta (Pure Consciousness), creates the semblance of a "Self-Existent" Being, but it is merely a luminous reflection within the void of kevala (solitude). The teaching here challenges dualistic notions of subject-object dichotomy, revealing the mind as synonymous with Brahm—nothing more than a vibration of sankalpa without independent agency. Through this, Vasistha instructs that clinging to sensory validations perpetuates Ignorance; instead, one must pierce through the veil to see that the mind's fabrications, like a person devoid of elemental supports, are ephemeral and lack intrinsic validity, paving the way for Realization by dissolving attachment to the unreal.

A striking metaphor in the subsequent verses compares the world's manifestation to a painted figure on a canvas: lifelike and emotive to the beholder, yet fundamentally traceless and bodiless, crafted from the artist's inner vision. 

This illustrates Brahm's appearance as chidakasha (the Space of Consciousness), adorned with illusory forms that captivate the ignorant mind but dissolve under scrutiny. The teaching imparts that just as the painted woman evokes a sense of personhood without possessing flesh or vitality, so does the cosmic drama unfold as a Divine artistry on the Infinite canvas of Awareness. This analogy not only demystifies the origin of diversity—traced back to the creative impulse within consciousness—but also encourages aesthetic detachment, viewing the Universe as a transient embellishment rather than an Ultimate Truth, thereby fostering equanimity amid apparent multiplicity.

Culminating in the profound description of Brahm as the boundless chidvyoma (sky of Consciousness), the verses affirm its Eternal, non-sequential nature—without beginning, middle, or end—while acknowledging its apparent embodiment through the "vashat" (control or sway) of its own essence. The Self-Existent projection mimics form and individuality, akin to a phantom body begotten by delusion, but this is emphatically unreal, serving only as a didactic tool for the unrealized soul. Here, the teaching reaches its philosophical zenith, urging the practitioner to transcend anthropomorphic interpretations of the Divine, recognizing that any "person-like" quality is a superimposition of the mind's conditioning. This Realization liberates one from the cycle of births, as it reveals the Self's inherent freedom, untainted by the fetters of imagined corporeality.

Collectively, these verses encapsulate the Yoga Vasistha's soteriological essence: enlightenment dawns not through accumulation of Knowledge but via the direct intuition of non-duality, where the world is seen as a self-arising mirage in the mirror of Consciousness. By systematically deconstructing appearances through metaphors of dream, painting, and void, Vasistha guides the disciple toward viveka (Discernment), culminating in the blissful repose of sahaja samadhi—the natural state where Knower, Known, and Knowing merge into the effulgent void. This path, rooted in inquiry and surrender, promises not mere intellectual assent but the lived experience of unconditioned freedom, rendering all dualities as playful shadows in the Eternal Light of Brahm.

Chapter 3.2, Verses 44–50

Yoga Vashishtha 3.2.44–50

(Nature of Ultimate Reality)

मृत्युरुवाच ।

ग्रहीतुं युज्यते व्योम न कदाचन केनचित्।

श्रुत्वैतद्विस्मितो मृत्युर्जगाम निजमन्दिरम् ॥ ४४ ॥

श्रीराम उवाच ।

ब्रह्मैष कथितो देवस्त्वया मे प्रपितामहः।

स्वयंभूरज एकात्मा विज्ञानात्मेति मे मतिः ॥ ४५ ॥

श्रीवसिष्ठ उवाच ।

एवमेतन्मया राम ब्रह्मैष कथितस्तव ।

विवादमकरोन्मृत्युर्यमेनैतत्कृते पुरा ॥ ४६ ॥

मन्वन्तरे सर्वभक्षो यदा मृत्युर्हरन्प्रजाः।

बलमेत्यब्जजाक्रान्तावारम्भमकरोत्स्वयम् ॥ ४७ ॥

तदैव धर्मराजेन यमेनाश्वनुशासितः ।

यदेव क्रियते नित्यं रतिस्तत्रैव जायते ॥ ४८ ॥

ब्रह्मा किल पराकाशवपुराक्रम्यते कथम्।

मनोमात्रं च संकल्पः पृथ्व्यादिरहिताकृतिः ॥ ४९ ॥

यश्चिद्व्योमचमत्कारः किलाकारानुभूतिमान् ।

स चिद्व्योमैव नो तस्य कारणत्वं न कार्यता ॥ ५० ॥

Death spoke:

3.2.44: "The void can never be grasped or captured by anyone at any time." Having heard this, Death was astonished and returned to his own abode.

Sri Rama said: 

3.2.45: "O Lord, you have described to me this Brahm, my great-grandfather, the self-born one, the Singular Essence, the Self of Consciousness —this is my understanding."

Maharishi Vasistha said:

3.2.46: "Thus, O Rama, I have narrated this Brahm to you. In the past, Death himself engaged in a debate on this very matter."

3.2.47: In a certain Manvantara, when Death, the all-devourer, was consuming all beings and had gained immense power, he himself initiated an assault upon the realm of Brahm, the lotus-born one.

3.2.48: At that very moment, he was instructed by Yama, the Lord of dharma, who was accompanied by his hounds: "Whatever action is performed habitually becomes the source of one's attachment and delight."

3.2.49: Indeed, how could Brahma, who is the Supreme void itself, be invaded? The mind alone is mere volition and resolve, devoid of any form beginning with earth.

3.2.50: And that wondrous expanse of Space which appears to possess the experience of form—such a thing is nothing but the void of Consciousness itself; for it, there is neither causality nor effect.

Summary of the Teachings:

These verses from the Yoga Vasistha delve into profound metaphysical inquiries about the Nature of Ultimate Reality, personified through a dialogue involving Death (Mrityu), Rama, and the Sage Vasistha. The narrative begins with Death's Realization of the ungraspable Nature of the Void (representing Brahm or Pure Consciousness), which humbles even the embodiment of mortality and prompts his retreat. This sets the stage for Rama's affirmation of Brahm as the Singular, Self-Existent Essence beyond all dualities, underscoring the text's core teaching that True Knowledge arises from direct intuitive understanding rather than intellectual grasping. The episode illustrates how even cosmic forces like Death, when confronted with the Infinite, must yield to the Formless Absolute, emphasizing humility as a prerequisite for spiritual insight.

Building on this, Vasistha recounts a mythological anecdote from a past Cosmic cycle (Manvantara) where Death, emboldened by his relentless consumption of life, attempts to conquer Brahma's realm. This act symbolizes the ego's futile rebellion against the Divine order, highlighting how unchecked power through habitual action—here, devouring beings—leads to delusion and overreach. The teaching here warns against the dangers of attachment to one's role or prowess in the Cosmic play, as such identifications obscure the underlying Unity of Existence. Death's hubris mirrors the human condition, where repetitive behaviors reinforce ignorance, preventing recognition of the impermanent nature of all phenomena.

The intervention by Yama, the god of righteous judgment, introduces the principle of karma through the axiom that habitual actions engender attachment: 

"Whatever is done repeatedly becomes the object of one's fascination." This verse encapsulates a key yogic insight into the mechanics of samsara, where desires and inclinations are perpetuated by routine, binding the soul to cycles of birth and death. Yama's guidance, enforced with symbolic hounds representing vigilance and pursuit of truth, serves as a corrective force, reminding Death (and by extension, the Seeker) that True Realization requires transcending compulsive patterns. It teaches that ethical discipline, aligned with dharma, is essential to redirect the mind from destructive tendencies toward contemplative Wisdom.

The narrative culminates in a rhetorical dismissal of Death's invasion: Brahm, as the "Supreme Void," cannot be assailed because Reality is fundamentally mental and Formless. The mind's projections—volitions and resolves lacking substantiality like gross elements (earth, etc.)—are exposed as illusions, reinforcing Advaita Vedanta's non-dual philosophy. This verse dismantles the illusion of separateness, portraying the Universe as a mere mental construct without inherent Reality, urging the practitioner to inquire into the substratum of experience. By questioning the possibility of conquering the unconquerable, the text invites a shift from action-oriented striving to serene abiding in the infinite, where invasions of the ego dissolve into the Peace of Self-Realization.

Finally, the closing verse elevates the discussion to the experiential dimension of Consciousness, describing the apparent wonder of Space (vyoma) as infused with form yet ultimately identical to the "Void of Consciousness" (cidvyoma). Here, neither cause nor effect holds sway, dissolving all notions of agency and consequence in the boundless Awareness. This teaching affirms that phenomena arise as modulations within Pure Sentience, without independent existence, and that the perceiver's awe is but a reflection of this innate luminosity. Collectively, these verses guide the aspirant toward viveka (discernment), encouraging detachment from the transient to rest in the eternal, where the dramas of gods and demons alike reveal themselves as playful expressions of the One Self.

Chapter 3.2, Verses 34–43

Yoga Vashishtha 3.2.34–43

(The fundamental illusion of creation arising from the Absolute Reality of Brahm)

मृत्युरुवाच ।

भगवञ्जायते शून्यात्कथं नाम वदेति मे।

पृथ्व्यादयः कथं सन्ति न सन्ति वद वा कथम् ॥ ३४ ॥

यम उवाच ।

न कदाचन जातोऽसौ न च नास्ति कदाचन ।

द्विजः केवलविज्ञानभामात्रं तत्तथा स्थितः ॥ ३५ ॥

महाप्रलयसंपत्तौ न किंचिदवशिष्यते।

ब्रह्मास्ते शान्तमजरमनन्तात्मैव केवलम् ॥ ३६ ॥

शून्यं नित्योदितं सूक्ष्मं निरुपाधि परं स्थितम् ।

तदा तदनु येनास्य निकटेऽद्रिनिभं महः ॥ ३७ ॥

संविन्मात्रस्वभावत्वाद्देहोऽहमिति चेतति।

काकतालीयवद्भ्रान्तमाकारं तेन पश्यति ॥ ३८ ॥

स एष ब्राह्मणस्तस्मिन्सर्गादावम्बरोदरे ।

निर्विकल्पश्चिदाकाशरूपमास्थाय संस्थितः ॥ ३९ ॥

नास्य देहो न कर्माणि न कर्तृत्वं न वासना ।

एष शुद्धचिदाकाशो विज्ञानघन आततः ॥ ४० ॥

प्राक्तनं वासनाजालं किंचिदस्य न विद्यते ।

केवलं व्योमरूपस्य भारूपस्येव तेजसः ॥ ४१ ॥

वेदनामात्रसंशान्तावीदृशोऽपि न दृश्यते।

तस्माद्यथा चिदाकाशस्तथा तत्प्रतिपत्तयः ॥ ४२ ॥

कुतः किलात्र पृथ्व्यादेः कीदृशः संभवः कथम् ।

एतदाक्रमणे मृत्यो तस्मान्मा यत्नवान्भव ॥ ४३ ॥

Mrityu said:

3.2.34: O Lord, how can something arise from Nothingness? Pray tell me. How can the earth and the other elements exist? Or if they do not exist, explain how that is so.

Lord Yama replied:

3.2.35: This [Universe] was never born at any time, nor does it ever cease to exist. O twice-born one, it is merely an appearance of Pure Consciousness, and thus it stands as such.

3.2.36: At the culmination of the Great Dissolution, nothing whatsoever remains. Brahm alone abides—peaceful, ageless, Infinite in Essence, and solely that.

3.2.37: [That Brahm is] void yet eternally manifest, subtle, free from all conditions, and supremely established. Then, following it, this [Universe] appears near it, like a great fire resembling a mountain.

3.2.38: Due to its essential nature of Pure Consciousness alone, [the ignorant one] thinks, "This body is I," and in that delusion—erroneous like the [illusory] palmyra fruit on a palm tree—he perceives forms.

3.2.39: That very Brahm, in the belly of creation and dissolution, abides immovably, free from all modifications, in the form of the Space of Consciousness.

3.2.40: He has no body, no actions, no sense of agency, no latent impressions. He is the Pure Space of Consciousness, a mass of Awareness, pervading everywhere.

3.2.41: No web of past impressions remains in him at all. He is solely in the form of Space, like the Light that is the form of fire.

3.2.42: Even in the quiescence that is mere Knowing, such a One is not perceived. Therefore, just as the Space of Consciousness is, so is the Realization of it.

3.2.43: Whence then could the earth and such things arise here, and in what manner? O Death, do not strive in this futile pursuit; abandon such efforts.

Summary of the Teachings:

These verses form part of a profound dialogue in the Yoga Vasistha between Mrityu (Death personified) and Yama (the god of Death), addressing the fundamental illusion of creation arising from the Absolute Reality of Brahm. The core teaching is that the Universe, including elements like earth, does not truly emerge from or return to Nothingness, as both "something" and "nothing" are misconceptions born of Ignorance. Instead, what appears as the world is merely an unsubstantiated projection of Pure Consciousness (chit), akin to a mirage or dream, without independent existence. Yama emphasizes that this apparent creation is not a real birth or annihilation but a perpetual, effortless manifestation of the Eternal, Unchanging Brahm, which remains serene and unmodified even amid cosmic cycles of Dissolution and Renewal. This revelation serves to dismantle dualistic notions of existence and non-existence, urging the seeker to recognize the non-dual Reality beyond empirical perceptions.

Delving deeper, the verses illustrate the illusory nature of the body and ego through vivid metaphors, such as the "palmyra fruit" illusion—where one mistakes a distant fruit for a bird due to optical error—highlighting how identification with the body ("This body is I") arises from a fundamental misperception of Consciousness's True Nature. The Brahm exemplar embodies this Truth: untouched by the cycles of sarga (creation) and samhara (dissolution), he persists as the vast, undifferentiated "space of Consciousness" (chidakasha), free from the trammels of form, action, or desire. This State transcends all attributes—no physicality, no karma, no volition—revealing the Self as a homogeneous "mass of Awareness" (vijnanaghana) that permeates all without being limited by it. The teaching here underscores that latent impressions (vasanas), which fuel the illusion of individuality, dissolve entirely in this Realization, leaving only the pristine luminosity of Pure Being, comparable to the inherent radiance of Fire.

The metaphysical framework presented rejects any temporal or causal sequence in creation, positing that the subtle, conditionless void of Brahm is "eternally arisen" and gives rise to apparent phenomena only as a proximate reflection, like a mountain-like blaze emerging from an unseen Source. Even in mahapralaya (Universal Dissolution), where all manifest forms vanish, nothing is truly lost or gained; Brahm endures as the Infinite, ageless Essence, beyond the dichotomy of presence and absence. This non-origination (ajativada) doctrine implies that the Universe's "existence" is not a substantive event but a mere vibration or appearance within Consciousness itself, devoid of real substratum. Yama's instruction to Mrityu thus critiques futile intellectual striving, as probing "how" or "whence" the elements arise only perpetuates the delusion, diverting from direct intuitive apprehension of the real.

In practical terms, these teachings advocate a path of non-effort and unwavering Discernment (viveka), where the Sage abides in nirvikalpa (thought-free) samadhi, mirroring the boundless sky—unobstructed, all-encompassing, and indifferent to transient phenomena. The "quiescence of mere knowing" (vedanamatramsanti) points to a State where even the subtlest trace of Perception fades, rendering the Realized one invisible to the world's gaze, yet omnipresent in Essence. This aligns with Advaita Vedanta's emphasis on Self-Inquiry, where Realizing "I am That" (Brahm) eradicates the false superimposition of multiplicity, fostering liberation (moksha) from the cycle of birth and death. The verses caution against over-intellectualization, as in Mrityu's query, which stems from a limited perspective, and instead promote surrender to the self-evident truth that the apparent world is as unreal as a dream within the dreamer's mind.

Ultimately, the segment encapsulates the Yoga Vasistha's soteriological vision: enlightenment dawns not through accumulation of Knowledge but through dissolution of the Knower - Known divide, revealing the Self as the sole Reality — Eternal, Blissful, and Free. By negating the objective world as a mere "form" perceived in error, the text liberates the seeker from fear (including the fear of death, embodied by Mrityu), instilling equanimity amid flux. This non-dual wisdom, when internalized, transforms existential doubt into serene certainty, affirming that all quests for origins or endings are superfluous in the face of the ever-present, all-pervading Consciousness. Thus, the dialogue not only resolves Mrityu's metaphysical puzzle but also models the guru-disciple dynamic, guiding aspirants toward unshakeable Inner Freedom.

Chapter 3.2, Verses 25–33

Yoga Vashishtha 3.2.25–33

(Enlightenment - the dissolution of false identifications into the boundless Consciousness that underlies all phenomena)

यम उवाच ।

प्राणस्पन्दोऽस्य यत्कर्म लक्ष्यते चास्मदादिभिः ।

दृश्यतेऽस्माभिरेव तन्न त्वस्यास्त्यत्र कर्मधीः ॥ २५ ॥

संस्थिता भावयन्तीव चिद्रूपैव परात्पदात् ।

भिन्नमाकारमात्मीयं चित्स्तम्भे शालभञ्जिका ॥ २६ ॥

तथैव परमार्थात्सखात्मभूतः स्थितो द्विजः ।

यथा द्रवत्वं पयसि शून्यत्वं च यथाम्बरे ॥ २७ ॥

स्पन्दत्वं च यथा वायोस्तथैष परमे पदे ।

कर्माण्यद्यतनान्यस्य संचितानि न सन्ति हि ॥ २८ ॥

न पूर्वाण्येष तेनेह न संसारवशं गतः ।

सहकारिकारणानामभावे यः प्रजायते ॥ २९ ॥

नासौ स्वकारणाद्भिन्नो भवतीत्यनुभूयते ।

कारणानामभावेन तस्मादेष स्वयंभवः ॥ ३० ॥

कर्ता न पूर्वं नाप्यद्य कथमाक्रम्यते वद।

यदैष कल्पनां बुद्ध्या मृतिनाम्नीं करिष्यति ॥ ३१ ॥

पृथ्व्यादिमानयमहमिति यस्य च निश्चयः ।

स पार्थिवो भवत्याशु ग्रहीतुं स च शक्यते ॥ ३२ ॥

पृथ्व्यादिकलनाभावादेष विप्रो न रूपवान् ।

दृढरज्ज्वेव गगनं ग्रहीतुं नैव युज्यते ॥ ३३ ॥

Lord Yama said:

3.2.25: The vital breath's pulsation, that action which is observed by us and others like us, is indeed perceived by us alone; but for him, there is no notion of action in this regard.

3.2.26: Established as if contemplating, in the form of Pure Consciousness from the Supreme State, like a plantain tree trunk in the pillar of Consciousness, assuming a differentiated form of its own Self.

3.2.27: Just so, from the Ultimate Reality, the twice-born one exists as one with the Essence of Existence, like the liquidity in water or the emptiness in space.

3.2.28: The vibrancy in wind is likewise in this Supreme State; actions, efforts, and accumulated karma do not exist for him at all.

3.2.29: There were no prior actions for him here, nor has he come under the sway of samsara; he who is born in the absence of cooperative causes.

3.2.30: He is not different due to his own cause, as is experienced; in the absence of causes, therefore, he is self-existent.

3.2.31: There was no prior agent, nor is there one now—how can one speak of it being seized? When this one will perform by intellect the imagination called death.

3.2.32: He whose conviction is "I bring forth the earth and so on"—such a one quickly becomes earthly and can be grasped.

3.2.33: Due to the absence of imagination of earth and the like, this Brahmin is not endowed with form; like a firm rope in the sky, he is in no way fit to be grasped.

Summary of the Teachings:

These verses, spoken by Yama in the Yoga Vasistha, delve into the nature of the Enlightened Being, often referred to as the "twice-born", who transcends the illusions of action, causation, and worldly bondage. The teaching begins by dismantling the perception of agency and karma: what appears as the pulsation of vital breath or any observable action to ordinary observers is merely a projection of limited Perception. For the Sage, however, there is no inherent "doership" or karmic residue; his existence is untainted by the dualities of effort and result, emphasizing that True Awareness operates beyond the veil of apparent motion or intention. This sets the foundation for understanding Realization as a State free from the mental constructs that bind lesser beings to cycles of birth and death.

Building on this, the verses poetically describe the Sage's State as an effortless immersion in Pure Consciousness, likened to natural essences that define yet do not confine: liquidity inheres in water without effort, emptiness fills space without form, and vibrancy animates wind without deliberation. The enlightened one abides in the Supreme Reality (paramarth), inherently unified with Existence itself, where accumulated actions (sanchita karma) and future endeavors dissolve into irrelevance. This analogy underscores the non-volitional nature of Realization — the Sage does not "attain" this State through striving but simply is it, much like inherent properties manifest without external imposition. The teaching here invites contemplation on how samsara's grip loosens not through rejection but through recognition of this innate, Actionless plenitude.

A key philosophical pivot occurs in addressing the origins of apparent manifestation: the Sage is not born from prior causes or cooperative conditions that propel ordinary cycles of Existence. In the absence of such Causal chains, he emerges as svayambhu—self-born, self-existent—un differentiated from the ultimate ground of Being. This challenges mechanistic views of creation, asserting that true origination is acausal and spontaneous, experienced directly in meditative insight rather than inferred through intellect. The verses imply that samsara itself is a superimposition on this self-luminous Reality; without the "cooperative causes" of ignorance and desire, no bondage arises, and the Sage remains eternally unbound, even amid apparent worldly forms.

The discourse then probes the fallacy of agency in the context of death and continuity: questioning how an illusory "prior agent" could be "seized" by time or fate, especially when death is merely an intellectual fabrication—a mere notion conjured by the mind. This highlights the teaching's radical non-dualism: the Self that imagines its own end is the very delusion perpetuating separation. For the unenlightened, such convictions ("I create the world") solidify into gross materiality, rendering one graspable by illusion's snares, like earth-bound forms. Yet the Sage, free from such imaginings, eludes all entrapment, his formlessness akin to a rope suspended in vast sky—untouchable, unassailable, and beyond the reach of conceptual grasping.

Collectively, these verses encapsulate the Yoga Vasistha's core soteriology: enlightenment as the dissolution of false identifications into the boundless Consciousness that underlies all phenomena. They urge the seeker to inquire beyond surface perceptions of action and causality, recognizing the Self as the Unchanging Witness, eternally free from the dramas of becoming. This Realization, far from passive, empowers a dynamic yet detached engagement with the world, where apparent events unfold without stirring the depths of True Being. The teachings thus serve as both diagnosis of delusion and prescription for awakening, affirming that Realization is not a future attainment but the ever-present truth unveiled through discerning Wisdom.

Chapter 3.2, Verses 18–24

Yoga Vashishtha 3.2.18–24

(Ultimate Freedom, the Actionless State of Pure Being, embodying the Truth that the Self is none other than Brahm)

यम उवाच ।

आकाशजस्य कर्माणि मृत्यो सन्ति न कानिचित् ।

एष आकाशजो विप्रो जातः खादेव केवलात् ॥ १८ ॥

आकाशादेव यो जातः स व्योमैवामलं भवेत् ।

सहकारीणि नो सन्ति न कर्माण्यस्य कानिचित् ॥ १९ ॥

संबन्धः प्राक्तनेनास्य न मनागपि कर्मणा ।

अस्ति वन्ध्यासुतस्येव तथाऽजाताकृतेरिव ॥ २० ॥

कारणानामभावेन तस्मादाकाशमेव सः ।

नैतस्य पूर्वकर्मास्ति नभसीव महाद्रुमः ॥ २१ ॥

नैतदस्यावशं चित्तमभावात्पूर्वकर्मणाम्।

अद्य तावदनेनाद्यं न किंचित्कर्म संचितम् ॥ २२ ॥

एवमाकाशकोशात्मा विशदाकाशरूपिणि ।

स्वकारणे स्थितो नित्यः कारणानि न कानिचित् ॥ २३ ॥

प्राक्तनानि न सन्त्यस्य कर्माण्यद्य करोति नो ।

किंचिदप्येवमेषोऽत्र विज्ञानाकाशमात्रकः ॥ २४ ॥

Lord Yama said:

3.2.18: The actions of one born of Space are nonexistent, O Death. This Brahmin, born purely from Space, originates solely from the ether.

3.2.19: One who is born from Space itself becomes Pure Space, untainted. There are no cooperative causes for him, nor does he have any actions.

3.2.20: He has no connection whatsoever with prior actions, just as the son of a barren woman or an uncreated form has no existence.

3.2.21: Due to the absence of causes, he is indeed Space itself. He has no prior actions, just as there is no great tree in the sky.

3.2.22: His mind is not subject to compulsion because of the absence of previous actions. Even now, he has not accumulated any actions whatsoever.

3.2.23: Thus, his Self, residing in the sheath of Space, is of the form of clear Space. He abides eternally in his own Cause, and there are no other Causes for him.

3.2.24: He has no past actions, nor does he perform any actions now. Thus, he is nothing but the Space of Pure Consciousness here.

Summary of the Teachings:

The verses from Yoga Vasishta 3.2.18 to 3.2.24, spoken by Yama, articulate a profound metaphysical perspective on the nature of a being born of Space, emphasizing the concept of Pure Consciousness devoid of karmic entanglements. In these verses, Yama describes a Brahmin who originates solely from Space (ākāśa), a metaphor for the Ultimate Reality or Pure Consciousness. This Being is not bound by actions (karma) or their consequences, as his existence is not rooted in material or Causal processes. The imagery of being "born from Space" underscores the idea that such a Being is not a product of conventional Causes or conditions, such as physical birth or accumulated karma, but rather emerges from the Infinite, Formless Essence of Consciousness itself. This sets the stage for understanding the Realized State, where one transcends the cycle of action and reaction.

The teachings further elaborate that this Being, likened to Pure Space, is untainted and free from cooperative causes or actions. 

The absence of "cooperative causes" refers to the lack of external factors—such as desire, attachment, or prior deeds—that typically drive the cycle of birth and rebirth in Advaita Vedanta philosophy. The Brahmin’s existence is described as immaculate, akin to the vast, empty sky, which neither engages in actions nor is affected by them. This highlights the non-dual nature of the Self, which is Eternal and Unchanging, existing beyond the realm of Causality. The verses suggest that True Realization is Realized when one recognizes their identity with this Pure, Actionless Consciousness, free from the bindings of karma.

A striking metaphor in these verses compares the Being’s lack of connection to past actions to the "son of a barren woman" or an "uncreated form." These analogies emphasize the absolute non-existence of any prior karmic imprint for such a being. Just as a barren woman cannot produce a child, and an uncreated form lacks any basis for existence, the Brahmin’s pristine nature is untouched by the chain of cause and effect. This reinforces the Advaitic principle that the True Self (ātman) is beyond Time, history, and action. The absence of prior actions means there is no 

karmic residue to influence the present or future, positioning the being as a Pure expression of Consciousness that exists independently of worldly entanglements.

The verses also assert that this Being, being identical to Space, is not subject to mental compulsion or the accumulation of new actions. The mind of such a Being is described as free from the influence of past karma, and even in the present, no new actions are accrued. This reflects the state of a jivanmukta 

(liberated while living), who, having Realized their Oneness with Brahm, acts without attachment or ego, thus generating no further karma. The comparison to a "great tree in the sky" further illustrates the impossibility of material or karmic structures existing within the boundless expanse of Pure Consciousness. This State of Being is Eternal, self-sustaining, and free from external causes, abiding solely in its own nature as the Ultimate Reality.

In conclusion, these verses encapsulate the Essence of non-dual Realization, where the Self is understood as Pure Consciousness, untainted by actions, causes, or temporal limitations. The Brahmin, as a symbol of the enlightened being, exists as the "Space of Pure Consciousness," Unchanging and Eternal. The teachings guide the aspirant toward recognizing their True Nature as beyond karma and Causality, urging a shift in perception from the transient world to the Infinite Reality of the Self. By negating the influence of past and present actions, the verses point to the Ultimate Freedom of Realization, where one abides in the pristine, Actionless State of Pure Being, embodying the Advaitic Truth that the Self is none other than Brahm, the all-pervading Consciousness.