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.