Chapter 3.10, Verses 41–46

Yoga Vashishtha 3.10.41–46

(The Self is the dimensionless Center within Consciousness, Light, Space, or Perception itself—the Formless Essence Sages directly cognize as Brahm)

श्रीवसिष्ठ उवाच ।

चितेर्जीवस्वभावाया यदचेत्योन्मुखं वपुः ।

चिन्मात्रं विमलं शान्तं तद्रूपं परमात्मनः ॥ ४१ ॥

अङ्गलग्नेऽपि वातादौ स्पर्शाद्यनुभवं विना ।

जीवतश्चेतसो रूपं यत्तद्वै परमात्मनः ॥ ४२ ॥

अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः ।

यद्रूपं चिरनिद्रायास्तत्तदानघ शिष्यते ॥ ४३ ॥

यद्व्योम्नो हृदयं यद्वा शिलायाः पवनस्य च ।

तस्याचेत्यस्य चिद्व्योम्नस्तद्रूपं परमात्मनः ॥ ४४ ॥

अचेत्यस्यामनस्कस्य जीवतो या स्वभावतः ।

स्यात्स्थितिः सा परा शान्ता सत्ता तस्याद्यवस्तुनः ॥ ४५ ॥

चित्प्रकाशस्य यन्मध्यं प्रकाशस्यापि खस्य वा ।

दर्शनस्य च यन्मध्यं तद्रूपं ब्रह्मणो विदुः ॥ ४६ ॥

Maharishi Vashishta said:

3.10.41: That form of the Supreme Self is the Pure, Tranquil Consciousness alone, which is the body of the Consciousness that is the innate nature of the jīva, turned outward toward the non-conscious.

3.10.42: Even when attached to the body, without the experience of touch or other sensations in wind and so on, the form of the living Consciousness —that indeed is the Supreme Self.

3.10.43: That form of the endless, dreamless, non-inert State abiding in the mind, which belongs to one in perpetual deep sleep, O sinless one, remains as such.

3.10.44: Whether it be the heart of Space, or of stone, or of wind—that form of the non-conscious expanse of Consciousness is the Supreme Self.

3.10.45: The State that arises naturally for the non-conceptual, mindless living being—that Supreme, peaceful existence belongs to this Primal Reality.

3.10.46: That which is the midst of the light of Consciousness, or even of light itself, or of Space, or of seeing—Sages know that to be the form of Brahm.

Summary of the Teachings:

These verses articulate the core Advaitic insight that the Supreme Self (paramātman) is not a distant entity but the very substratum of the jīva's Consciousness, stripped of all objective overlays. Verse 41 identifies the paramātman as Pure Consciousness (cinmātra) when the jīva's innate Awareness, normally directed toward the insentient world, turns inward and rests in its pristine, undisturbed nature. This reversal reveals the Self as immutable Tranquility beyond the flux of mental modifications.

Verse 42 extends this Realization to embodied existence: even while the Consciousness appears "attached" to the physical frame and its sensory apparatus (exemplified by touch in wind), the essential form of the living Awareness remains untouched by those experiences. The 

paramātman is thus the unchanging Witness, identical to the jīva's core when sensorial engagement is absent or transcended.

Verse 43 invokes the metaphor of deep, dreamless sleep (suṣupti) to describe an enduring State free from dreams, infinity, and inertia. This perpetual "sleep" is not unconsciousness but the mind's absorption in boundless, non-dual Awareness. The verse assures the disciple that this form alone persists as the Ultimate Reality, untainted by waking or dreaming perturbations.

Verse 44 employs paradoxical images—the "heart" of insentient entities like Space, stone, or wind—to point to the non-conceptual expanse of Pure Consciousness (cidvyoman). By equating the paramātman to the core of what lacks sentience, the teaching negates all attributes and locates the Self in the substratum that pervades even the apparently Void or inert.

Verse 45 culminates the progression by describing the natural poise of a Being that is non-conceptual and devoid of mind yet fully alive. This Supreme Stillness is the inherent existence of the primordial Reality (adya-vastu), affirming that True Being is effortless, unconditioned Peace. 

Finally, verse 46 synthesizes the insight through the metaphor of "midst" (madhya): the Self is the dimensionless center within Consciousness, Light, Space, or Perception itself—the Formless Essence Sages directly cognize as Brahm, beyond all dualistic frameworks. Together, the verses guide the seeker to recognize the paramātman as one's own unmodifiable Consciousness, Realized through discernment that dissolves the illusion of separateness.

Chapter 3.10, Verses 34–40

Yoga Vashishtha 3.10.34–40

(The Nature of Brahm)

श्रीवसिष्ठ उवाच ।

चिद्रूपमेव नो यत्र लभ्यते यत्र जीवता ।

कथं स्याच्चित्तताकारा वासना नित्यरूपिणी ॥ ३४ ॥

चिद्रूपानुदयादेव तत्र नास्त्येव जीवता ।

न बुद्धिता चित्तता वा नेन्द्रियत्वं न वासना ॥ ३५ ॥

एवमित्थं महारम्भपूर्णमप्यजरं पदम्।

अस्मद्दृष्ट्या स्थितं शान्तं शून्यमाकाशतोऽधिकम् ॥ ३६ ॥

श्रीराम उवाच ।

परमार्थस्य किं रूपं तस्यानन्तचिदाकृतेः।

पुनरेतन्ममाचक्ष्व निपुणं बोधवृद्धये ॥ ३७ ॥

श्रीवसिष्ठ उवाच ।

महाप्रलयसंपत्तौ सर्वकारणकारणम्।

शिष्यते परमं ब्रह्म तदिदं वर्ण्यते श्रृणु ॥ ३८ ॥

नाशयित्वा स्वमात्मानं मनसो वृत्तिसंक्षये ।

सद्रूपं यदनाख्येयं तद्रूपं तस्य वस्तुनः ॥ ३९ ॥

नास्ति दृश्यं जगद्द्रष्टा दृश्याभावाद्विलीनवत् ।

भातीति भासनं यत्स्यात्तद्रूपं तस्य वस्तुनः ॥ ४० ॥

3.10.34: Maharishi Vasishta said - In that State where the form of Pure Consciousness is not attained at all, and where there is no trace of individual sentience or life-force, how could there arise any mental modification resembling the mind, or a perpetual latent impression that assumes an eternal form?

3.10.35: Precisely because the form of Pure Consciousness does not arise there, individual sentience does not exist in the least; nor does intellectuality, mentality, sensory faculty, or any latent impression whatsoever.

3.10.36: Thus, in this way, that Supreme Abode—which is filled with immense creative activity yet remains undecaying and eternal—appears from our viewpoint as perfectly Tranquil, utterly Void, and even more empty than the infinite sky itself.

3.10.37: Sriram said - What is the True Nature of the Ultimate Reality, that Infinite form of Pure Consciousness? Please explain this to me once more with precision, for the enhancement of my awakening and understanding.

3.10.38: Maharishi Vasishta said -  At the time of the great dissolution, when all causes and their causes have subsided, only the Supreme Brahm remains. Listen now as I describe this very Reality.

3.10.39: That which, upon the complete cessation of the mind's fluctuations, annihilates even its own apparent Self and stands as the ever-existent Essence beyond all names and descriptions—that is the True Form of this Ultimate Reality.

3.10.40: There is no visible world to be seen, and the Seer of the world dissolves away due to the absence of anything to be seen; yet that which continues to shine forth as Pure Illumination itself—that is the True Form of this Ultimate Reality.

Summary of the Teachings:

In the first segment of these verses, Vasishta elucidates the profound absence within the Ultimate State of Pure Consciousness (cit). He asserts that where Consciousness in its luminous form does not manifest or "arise," no semblance of individual life (jivatva) can exist. This absence extends to all mental constructs: intellect (buddhi), mind (citta), senses (indriya), and even the subtle latent impressions (vasana) that perpetuate cyclic existence. The teaching underscores that 

vasanas, often considered eternal drivers of rebirth, are illusory and rootless without the ground of Consciousness. This negation is not mere nihilism but a pointer to the non-dual substratum where all dualistic distinctions collapse, freeing the seeker from the bondage of perceived perpetuity in mental modifications.

Building on this, Vasishta describes the Supreme Abode (pada) as paradoxically replete with vast creative potential (maharambha-purna) yet eternally undecaying (ajara). From the relative perspective of ordinary perception, this state appears as Absolute Tranquility (shanta) and profound emptiness (shunya), surpassing even the Void of Infinite Space (akasha). The paradox highlights the limitations of empirical observation: what seems empty and inactive is in fact the plenitude of unmanifest Brahm, untouched by Time, change, or decay. This teaching invites the disciple to transcend sensory and intellectual frameworks, recognizing that true reality defies categorization and reveals itself only through direct insight beyond appearances.

Rama's inquiry reflects the seeker's earnest quest for clarity on the Infinite Form of Consciousness (ananta-cid-akriti), prompting Vasishta to delve deeper into its nature during the cosmic dissolution (mahapralaya). Here, all causal chains dissolve, leaving only the Supreme Brahm as the sole remnant. This Brahm is the uncaused Cause, the ultimate ground from which all phenomena emerge and return. The verse emphasizes attentive listening (shrnu) as the gateway to comprehension, teaching that intellectual grasping alone is insufficient; receptive openness aligns the mind with the subtler vibrations of Truth, preparing it for the non-conceptual Realization of the Absolute.

Vasishta further refines the description by focusing on the cessation of mental fluctuations (manas-vritti-sankshaya), where even the notion of a "Self" (atman) to be annihilated is dissolved. The resultant essence is ineffable (anakhya), existing (sat) yet beyond all predicates. This points to the self-negating process of inquiry: the mind must undo its own projections to reveal the ever-present Reality. Similarly, in the absence of an objective world (drishya-jagat) and its perceiver (drashta), pure shining (bhasana) remains as the intrinsic nature of Brahm. The teaching culminates in the understanding that perception and its objects are co-dependent illusions; their mutual dissolution unveils the self-luminous Consciousness, which neither sees nor is seen but simply is.

Collectively, these verses from the Yoga Vasishta convey the non-dual essence of Advaita Vedanta: the Ultimate Reality is Consciousness alone, Infinite and Formless, untouched by the arising or ceasing of worlds, minds, or impressions. They guide the aspirant through negation (neti neti) toward affirmation of the ineffable, emphasizing that Realization arises not from acquiring new Knowledge but from eradicating the false superimpositions of individuality and multiplicity. The teachings stress direct Realization over theoretical speculation, portraying Brahm as the Silent Witness and Source of all, eternally free and beyond the grasp of language or thought.

Chapter 3.10, Verses 23–33

Yoga Vashishtha 3.10.23–33

(Nature of Brahm)

श्रीवसिष्ठ उवाच ।

मरीचेऽन्तर्यथा तैक्ष्ण्यमृते भोक्तुर्न लक्ष्यते ।

चिन्मात्रत्वं चिदाकाशे तथा चेत्यकलां विना ॥ २३ ॥

तस्माच्चिदप्यचिद्रूपं चेत्यरिक्तं तदात्मनि ।

जगत्ता तादृगेवेयं तावन्मात्रात्मतावशात् ॥ २४ ॥

रूपालोकमनस्कारास्तन्मया एव नेतरत्।

यथास्थितमतो विश्वं सुषुप्तं तुर्यमेव वा ॥ २५ ॥

तेन योगी सुषुप्तात्मा व्यवहार्यपि शान्तधीः ।

आस्ते ब्रह्म निराभासं सर्वाभाससमुद्गकः ॥ २६ ॥

आकारिणि यथा सौम्ये स्थितास्तोये महोर्मयः ।

अनाकृतौ तथा विश्वं स्थितं तत्सदृशं परे ॥ २७ ॥

पूर्णात्पूर्णं प्रसरति यत्तत्पूर्णं निराकृति ।

ब्रह्मणो विश्वमाभातं तद्धि स्वार्थं विचक्षितम् ॥ २८ ॥

पूर्णात्पूर्णं प्रसरति संस्थितं पूर्णमेव तत्।

अतो विश्वमनुत्पन्नं यच्चोत्पन्नं तदेव तत् ॥ २९ ॥

चेत्यासंभवतस्तस्मिन्यदेका जगदर्थता।

आस्वादका संभवतो मरीचे कैव तीक्ष्णता ॥ ३० ॥

सत्येवेयमसत्यैव चित्तचेत्यादिता परे ।

तद्भावात्प्रतिबिम्बस्य प्रतिबिम्बार्हता कुतः ॥ ३१ ॥

परमाणोरपि परं तदणीयो ह्यणीयसः।

शुद्धं सूक्ष्मं परं शान्तं तदाकाशोदरादपि ॥ ३२ ॥

दिक्कालाद्यनवच्छिन्नरूपत्वादतिविस्तृतम् ।

तदनाद्यन्तमाभासं भासनीयविवर्जितम् ॥ ३३ ॥

Maharishi Vashishta said:

3.10.23: Just as the sharpness inherent in the marīci (mirage-water) is not perceived apart from an enjoyer or experiencer, so too the Pure Consciousness-Nature (cinmātratva) in the expanse of Consciousness (cidākāśa) is not manifest without the imagined object (cetyakalā).

3.10.24: Therefore, even Consciousness (cit) assumes the form of non-consciousness (acit) when devoid of the imagined object; in its own nature, it is that very worldness (jagattā)—such is this [world] precisely to that extent, due to the power of its mere self-nature (ātmātā).

3.10.25: Form, light, and mental modifications are nothing but That (the Self) alone, not anything else; therefore, the Universe as it exists is either deep sleep (suṣupta) or the fourth state (turīya).

3.10.26: Thus, the yogi, with a Self absorbed in deep sleep yet engaging in worldly activities with a Tranquil mind, abides in Brahm—which is without appearances yet the Source from which all appearances arise.

3.10.27: Just as great waves abide in water that has form, O gentle one, so too the Universe abides in the formless (anākṛti) Absolute, resembling it exactly.

3.10.28: From the full arises the full; that which arises is the full without form. The Universe appears from Brahm, and Brahm itself is discerned for its own sake.

3.10.29: From the full arises the full; it remains the full alone. Therefore, the universe is un-originated, and whatever appears originated is That itself.

3.10.30: Since the imagined object (cetya) cannot possibly exist in That, how can there be even a single world-reality there? Just as in the marīci, where tasters or enjoyers arise, what sharpness is there?

3.10.31: This [world] is real yet unreal in the Supreme; it is the distinction of mind and its objects. Due to the existence of That, how can there be reflectivity in a reflection?

3.10.32: Beyond even the atom is That which is subtler than the subtlest; it is pure, subtle, supreme, peaceful, and subtler even than the interior of Space.

3.10.33: Because it is unbounded by directions, time, or other limitations, it is exceedingly vast; it is without beginning or end, self-luminous, and devoid of anything to be illuminated.

Summary of the Teachings:

These verses expound the non-dual nature of Consciousness (cit) and the illusory appearance of the world (jagat), using the metaphor of the marīci (mirage) to illustrate how qualities like sharpness or Reality are projected only through an experiencer or imagined object (cetya). Without such imputation, Pure Consciousness remains unmanifest and undifferentiated, devoid of any inherent world-ness. The world arises not as a separate entity but as Consciousness itself assuming the guise of non-consciousness (acit) due to its own inherent power (ātmātā), emphasizing that all perceptions of form, light, and mental activity are Brahm alone. This leads to the conclusion that the Universe, in its apparent existence, is equivalent to states of deep sleep (suṣupta) or the transcendent fourth (turīya), where no objective duality persists.

The Yogi's Realization is central: even while active in the world (vyavahāra), the enlightened one maintains a mind absorbed in the Peace of Deep Sleep, abiding in Brahm as the substratum that generates all appearances without itself being tainted by them. 

Analogies like waves in form-possessing water versus the Universe in the Formless Absolute reinforce that the world perfectly mirrors the unchanging Brahm, arising from it without diminution. The fullness (pūrṇa) of Brahm is unchanging—whatever emanates remains the full, rendering the universe essentially unoriginated (anutpanna); any perceived origination is merely Brahm itself, underscoring the Advaitic principle that multiplicity is a false superimposition.

Absence of the imagined object (cetya) in the Absolute negates any independent world-reality, akin to the mirage lacking true sharpness without a perceiver. 

The apparent reality and unreality of the world stem from mental distinctions (citta-cetya), but in the Supreme, no reflection can reflect another, dissolving all duality. This points to the impossibility of true separateness, as the world’s “existence” is borrowed from Brahm’s self-nature. Brahm transcends all measurable subtlety, surpassing atoms and even the Void of Space (ākāśa), being Pure, Serene, and Supreme. Its unboundedness by Space, Time, or any conditioning renders it infinitely vast yet intimately subtle.

Finally, Brahm is beginningless, endless, self-effulgent, and free from any external object needing illumination, existing as pure luminosity without dependence. These teachings collectively affirm that Realization lies in recognizing the world as non-different from Brahm, dissolving all notions of creation, sustenance, or destruction into the eternal, formless fullness.

Chapter 3.10, Verses 17–22

Yoga Vashishtha 3.10.17–22

(The world as an apparitional play within the immutable Consciousness, free from birth, decay, or separation)

श्रीवसिष्ठ उवाच ।

स्वानुभूतिः प्रकाशोऽस्य केवलं व्योमरूपिणः ।

योऽन्तरस्ति स तेनैव नत्वन्येनानुभूयते ॥ १७ ॥

मुक्तं तमःप्रकाशाभ्यामित्येतदजरं पदम् ।

आकाशकोशमेवेदं विद्धि कोशं जगत्स्थितेः ॥ १८ ॥

बिल्वस्य बिल्वमध्यस्य यथा भेदो न कश्चन ।

तथास्ति ब्रह्मजगतोर्न मनागपि भिन्नता ॥ १९ ॥

सलिलान्तर्यथा वीचिर्मृदन्तर्घटको यथा।

तथा यत्र जगत्सत्ता तत्कथं खात्मकं भवेत् ॥ २० ॥

भूर्जलाद्युपमानश्रीः साकारान्ता समानसा ।

ब्रह्म त्वाकाशविशदं तस्यान्तस्थं तथैव तत् ॥ २१ ॥

तस्माद्यादृक्चिदाकाशमाकाशादपि निर्मलम् ।

तदन्तस्थं तादृगेव जगच्छब्दार्थभागपि ॥ २२ ॥

Maharishi Vashishta continued: 

3.10.17: The self-experience alone is the illumination of this entity, which is solely of the form of Infinite Space. Whatever exists inwardly—that alone is experienced by means of that very self-experience, and not by any other means.

3.10.18: It is liberated from both darkness and light; know this to be the ageless, undecaying state. This very Cosmos is nothing but the sheath of Space —understand it precisely as the inner cavity wherein the entire world abides.

3.10.19: Just as there is not the slightest difference between a bel fruit and the space within that bel fruit, in exactly the same way, there is not even a trace of separateness between Brahm and the world.

3.10.20: Just as a wave exists within water, or a pot exists within clay, in precisely that manner, wherever the Existence of the world is found, how could that ever become something possessing a Void-like or empty nature?

3.10.21: The beauty of analogies such as earth, water, and the like culminates in forms and ends in the realm of the mind that perceives sameness. Brahm, however, is crystalline like space; and the world, standing within it, is likewise in that very same way.

3.10.22: Therefore, whatever the sky of Pure Consciousness is—like Space yet even purer than Space —the world, which abides within it and partakes of both name and form, is exactly of that same Nature.

Summary of the Teachings:

In these verses, Sage Vasishta elucidates the non-dual nature of Ultimate Reality by emphasizing that True Knowledge arises solely from direct inner experience (svānubhūti), which illuminates the Pure, spacelike Consciousness. This Consciousness is self-luminous and requires no external agency for Realization; it is the sole means by which the innermost essence is apprehended. The teaching underscores that all apparent dualities, such as darkness and light, are transcended in this Eternal, Unchanging State, revealing the Cosmos itself as a mere sheath or cavity within Infinite Space, devoid of independent substantiality.

The analogy of the bel fruit illustrates perfect identity without differentiation: just as the fruit and its Inner Space are inseparable, Brahm and the world share absolute Oneness, with no trace of division. This dissolves the illusion of separateness, affirming that the world is not an entity apart from Brahm but an expression within its boundless expanse. The verse cautions against mistaking this Unity for fragmentation, reinforcing the Advaitic principle that multiplicity is a superimposition on the singular substratum.

Further analogies with waves in water and pots in clay demonstrate that the world's Existence is inherently contained within its Source material— Consciousness itself—without acquiring a hollow or void-like independence. The world cannot be "empty" in essence because it inheres in the plenary Brahm, much like phenomena inhere in their cause. This negates any notion of the universe as a separate, insubstantial void, instead portraying it as fully integrated and non-different from the Absolute.

Vasishta contrasts limited analogies (earth, water, etc.), which rely on form and mental equivalence, with the superior analogy of Space, which captures Brahm's formless Clarity. The world, abiding within this spacelike Brahman, mirrors its purity and transcendence. The culminating teaching in verse 22 asserts that the sky of Consciousness surpasses even physical space in Purity, and the world—encompassing name and form—shares this identical nature, being wholly non-dual with it.

Collectively, these verses guide the seeker toward recognizing the world as an apparitional play within the immutable Consciousness, free from birth, decay, or separation. By internalizing this through direct experience, one attains liberation from the delusion of duality, Realizing the ageless, all-pervading Brahman as one's True Self. The teachings systematically dismantle perceptual errors, leading to the profound insight that "all this is Brahm alone."

Chapter 3.10, Verses 11–16

Yoga Vashishtha 3.10.11–16

(The Universe exists as Brahm, which is Eternal, Self-Existent, and Unchanging)

श्रीवसिष्ठ उवाच ।

देशकालादि शान्तत्वात्पुत्रिकारचनं द्रुमे।

संभवत्ययथाऽतो वै तेनानन्ते विमुह्यते ॥ ११ ॥

तत्स्तम्भपुत्रिकाद्येतत्परमार्थे जगत्स्थितेः ।

एकदेशेन सदृशमुपमानं न सर्वथा ॥ १२॥

न कदाचिदुदेतीदं परस्मान्न च शाम्यति ।

 इत्थं स्थितं केवलं सद्ब्रह्म स्वात्मनि संस्थितम् ॥ १३ ॥

अशून्यापेक्षया शून्यशब्दार्थपरिकल्पना।

अशून्यत्वात्संभवतः शून्यताशून्यते कुतः ॥ १४ ॥

ब्रह्मण्ययं प्रकाशो हि न संभवति भूतजः ।

सूर्यानलेन्दुतारादिः कुतस्तत्र किलाव्यये ॥ १५ ॥

महाभूतप्रकाशानामभावस्तम उच्यते ।

महाभूताभावजं तु तेनात्र न तमः क्वचित् ॥ १६ ॥

Maharishi Vasishta said:

3.10.11: Due to the absence of space, time, and other limiting factors, the creation of a puppet in a wooden pillar is possible, but it is not real. Similarly, the world, which appears infinite, causes delusion because of its apparent existence, though it lacks true substantiality.

3.10.12: The example of the puppet carved from a wooden pillar is only partially analogous to the Ultimate Reality of the world's existence. It serves as a limited illustration, not a complete equivalence, as the world's apparent existence is not entirely comparable to the puppet's illusory form.

3.10.13: This world neither arises from something else nor does it ever cease to exist. It exists solely as the eternal Brahm, which is Self-Existent and self-contained, abiding in its own nature without any external origin or dissolution.

3.10.14: The concept of "Void" or emptiness is a mere verbal construct, imagined in relation to the non-empty. Since the world arises from the non-empty Brahm, which is full of Existence, how can there be emptiness or non-existence in it?

3.10.15: The light in Brahm is not produced by material elements, nor does it resemble the light of the Sun, fire, moon, or stars. In the immutable and Eternal Brahm, such material phenomena do not exist.

3.10.16: The absence of the light of the great elements (earth, water, fire, air, and space) is called darkness. However, since this world arises from the absence of such elemental limitations in Brahm, there is no darkness or ignorance anywhere in it.

Summary of the Teachings:

The teachings in verses 3.10.11 to 3.10.16 of the Yoga Vashishta, as spoken by Sage Vasishta, focus on the non-dual nature of Reality and the illusory appearance of the world. In the first verse (3.10.11), Vasishta uses the metaphor of a puppet carved from a wooden pillar to illustrate the world's apparent existence. Just as a puppet appears to be a distinct entity but is ultimately just a form of the wood, the world seems real but lacks independent Existence. The absence of limiting factors like Space and Time in the Ultimate Reality (Brahm) allows for the appearance of the world, yet this appearance is a delusion because it is not ultimately Real. This teaching emphasizes that the world’s perceived infinity and multiplicity are illusory, leading to confusion for those who take it as Real.

In verse 3.10.12, Vasishta clarifies that the puppet metaphor is only a partial analogy for the world’s existence in relation to Brahm. 

The puppet’s carved form is a limited illustration, not a perfect representation of the world’s Ultimate Reality. This distinction is crucial because it highlights the limitations of using material examples to describe the non-material, Infinite Nature of Brahm. The world’s existence is not entirely like the puppet, as Brahm transcends all forms and limitations, and the world’s appearance is a superimposition on the Unchanging Reality. This teaching encourages discernment in understanding that worldly phenomena are mere appearances, not the Absolute Truth.

Verse 3.10.13 deepens the non-dual perspective by asserting that the world does not arise from something external to Brahm nor does it ever cease. It exists as Brahm itself, which is Eternal, Self-Existent, and Unchanging. This negates the idea of the world as a separate creation with a beginning or end, reinforcing the Advaita Vedanta principle that only Brahm is Real, and the world is a manifestation of its own nature. This teaching invites the seeker to recognize the Eternal, Unchanging Reality of Brahm as the Essence of all Existence, dissolving the notion of a separate world.

In verse 3.10.14, Vasishta addresses the concept of emptiness or Void, dismissing it as a mere linguistic construct. Since the world arises from the fullness of Brahm, which is complete and non-empty, the idea of emptiness is baseless. 

This teaching challenges dualistic notions of existence and non-existence, affirming that Brahm’s Infinite Reality precludes any True Void. By understanding that all phenomena arise from the non-empty Brahm, the seeker is guided to see beyond dualities and recognize the all-pervading presence of the Absolute.

Finally, verses 3.10.15 and 3.10.16 elaborate on the nature of Brahm’s Light and the absence of darkness. The Light of Brahm is not material, unlike the light of the sun or stars, and exists beyond elemental phenomena. Darkness, associated with the absence of material elements, has no place in Brahm, which is free from such limitations. This teaching underscores that Ignorance (darkness) is an illusion, as Brahm’s Infinite Light of Consciousness pervades all. Together, these verses guide the seeker toward Realizing the non-dual, Eternal, and self-luminous nature of Brahm, encouraging the dissolution of illusory perceptions of the world and the recognition of the Self as the Ultimate Reality.

Chapter 3.10, Verses 1–10

Yoga Vashishtha 3.10.1–3.10.10

(Universe exists in Brahm in a State that transcends the dualities of emptiness and non-emptiness)

श्रीराम उवाच ।

महाप्रलयसंपत्तौ यदेतदवशिष्यते ।

भवत्येतदनाकारं नाम नास्त्यत्र संशयः ॥ १ ॥

न शून्यं कथमेतत्स्यान्न प्रकाशः कथं भवेत् ।

कथं वा न तमोरूपं कथं वा नैव भास्वरम् ॥ २ ॥

कथं वा नैव चिद्रूपं जीवो वा न कथं भवेत् ।

कथं न बुद्धितत्त्वं स्यात्कथं वा न मनो भवेत् ॥ ३ ॥

कथं वा नैव किंचित्स्यात्कथं वा सर्वमित्यपि ।

अनयैव वचोभङ्ग्या मम मोह इवोदितः ॥ ४ ॥

श्रीवसिष्ठ उवाच ।

विषमोऽयमतिप्रश्नो भवता समुदाहृतः।

भेत्तास्म्यहं त्वयत्नेन नैशं तम इवांशुमान् ॥ ५ ॥

महाकल्पान्तसंपत्तौ यत्तत्सदवशिष्यते।

तद्राम न यथा शून्यं तदिदं श्रृणु कथ्यते ॥ ६ ॥

अनुत्कीर्णा यथा स्तम्भे संस्थिता शालभञ्जिका ।

तथा विश्वं स्थितं तत्र तेन शून्यं न तत्पदम् ॥ ७ ॥

अयमित्थं महाभोगो जगदाख्योऽवभासते ।

सत्यो भवत्वसत्यो वा यत्र तत्र त्वशून्यता ॥ ८ ॥

यथा न पुत्रिकाशून्यः स्तम्भोऽनुत्कीर्णपुत्रिकः ।

तथा भातं जगद्ब्रह्म तेन शून्य न तत्पदम् ॥ ९ ॥

सौम्याम्भसि यथा वीचिर्न चास्ति नच नास्ति च ।

तथा जगद्ब्रह्मणीदं शून्याशून्यपदं गतम् ॥ १० ॥

Sriram said:

3.10.1: At the time of the great dissolution, when everything is resolved, what remains is without form, and there is no doubt about this absence of name or form.

3.10.2: How can it be said to be empty, and how can it not be radiant? How can it be of the nature of darkness, or how can it not be luminous?

3.10.3: How can it not be of the nature of Consciousness, or how can it not be a living soul? How can it not be of the nature of intellect, or how can it not be the mind?

3.10.4: How can it be nothing at all, or how can it be everything? By this very perplexity of words, a kind of delusion seems to arise in me.

Maharishi Vashishta replied: 

3.10.5: This is a difficult and profound question you have raised. I shall dispel it effortlessly, like the Sun dispelling the darkness of night.

3.10.6: O Rama, what remains at the end of the great cosmic cycle is not as empty as you might think. Listen, I will explain this to you.

3.10.7: Just as a figure of a nymph remains latent within an uncarved pillar, so too does the Universe reside within that Reality, and thus that State is not truly empty.

3.10.8: This great phenomenon called the world appears in that Reality, whether it be true or untrue. In that State, there is no emptiness.

3.10.9: Just as a pillar with an uncarved figure of a nymph is not devoid of the nymph, so too does the Universe shine forth in Brahm, and thus that State is not empty.

3.10.10: Just as a wave in the calm ocean neither fully exists nor fully does not exist, so too does this Universe in Brahm exist in a State that transcends both emptiness and non-emptiness.

Summary of the Teachings:

In these verses from the Yoga Vasishta, a profound dialogue unfolds between Shri Rama and Sage Vasishta, addressing the Nature of Reality at the time of the great dissolution (mahapralaya), when the manifested Universe is said to dissolve. In the first four verses (3.10.1– 3.10.4), Rama expresses his confusion and curiosity about the State of Existence after the dissolution. He questions how the Ultimate Reality can be described—whether it is empty or radiant, dark or luminous, conscious or not, and whether it encompasses everything or nothing. His series of paradoxical questions reflects a deep philosophical inquiry into the Nature of Reality, revealing his struggle to reconcile the apparent contradictions in understanding the Ultimate State. This reflects the human mind’s tendency to grapple with concepts that transcend ordinary perception, highlighting the limitations of language and thought in capturing the Essence of the Absolute.

In response, Sage Vasishta, beginning in verse 3.10.5, acknowledges the complexity of Rama’s question, likening it to a profound darkness that he will dispel like the Sun. This sets the stage for Vasishta’s teaching, which seeks to clarify the Nature of the Ultimate Reality. In verse 3.10.6, he begins by asserting that what remains after the great dissolution is not mere emptiness, as one might assume. This challenges the notion of a Void or Nothingness, suggesting that the Ultimate Reality is far more nuanced than a simplistic absence of form or substance. Vasishta’s response is grounded in the Advaita Vedanta perspective, which posits that the Ultimate Reality, Brahm, is beyond dualistic categories like Existence and non-existence.

To illustrate this, Vasishta employs the metaphor of a nymph latent within an uncarved pillar in verses 3.10.7 and 3.10.9. Just as the figure of the nymph exists potentially within the pillar, even though it has not been carved out, the Universe exists within Brahm in a latent, unmanifest form. This analogy underscores that the Ultimate Reality is not empty but contains the potentiality of the entire Cosmos. The world, whether perceived as Real or unreal, is an expression of Brahm, and thus the State after dissolution is not a Void but a fullness that encompasses all possibilities. This teaching emphasizes the non-dual nature of Reality, where the distinction between the manifest and unmanifest dissolves in the Unity of Brahm.

In verse 3.10.8, Vasishta further elaborates that the world, as a grand phenomenon, appears within this Reality, and its apparent Reality or unreality does not negate the non-empty Nature of the Ultimate State. 

This suggests that the Universe, whether experienced as Real in the waking state or as illusory from the perspective of Absolute Truth, is not separate from Brahm. The absence of emptiness implies that Brahm is the substratum of all appearances, unchanging and Eternal, even when the manifested world dissolves. This aligns with the Advaitic view that the world is a superimposition on Brahm, like a dream that appears Real but is ultimately rooted in the dreamer’s Consciousness.

Finally, in verse 3.10.10, Vasishta uses the analogy of a wave in a calm ocean to describe the universe’s relationship with Brahm. The wave neither fully exists as a separate entity nor is entirely non-existent, as it is inseparable from the ocean. Similarly, the Universe exists in Brahm in a State that transcends the dualities of emptiness and non-emptiness. This teaching encapsulates the essence of non-duality, where the Universe is neither wholly Real nor wholly unreal but exists as an expression of Brahm’s Infinite potential. Vasishta’s response resolves Rama’s confusion by pointing to a reality that transcends intellectual categories, encouraging a direct Realization of Brahm as the unchanging Essence behind all phenomena. These verses collectively guide the seeker toward understanding the non-dual Nature of Existence, where all distinctions ultimately merge into the Singular Reality of Brahm.

Chapter 3.9, Verses 71–76

Yoga Vashishtha 3.9.71–76

(What is Consciousness or the Ultimate Reality?)

महर्षि वशिष्ठ उवाच।

यस्त्वमेकोऽवभासात्मा योऽहमेते जनाश्च ये ।

यश्च न त्वमबुद्धात्मा नाहं नैते जनाश्च यः ॥ ७१ ॥

अन्येवाप्यतिरिक्तेव सैवासेव च भङ्गुरा ।

पयसीव तरङ्गाली यस्मात्फुरति दृश्यभूः ॥ ७२ ॥

यतः कालस्य कलना यतो दृश्यस्य दृश्यता ।

मानसी कलना येन यस्य भासा विभासनम् ॥ ७३ ॥

क्रियां रूपं रसं गन्धं शब्दं स्पर्शं च चेतनम् ।

यद्वेत्सि तदसौ देवो येन वेत्सि तदप्यसौ ॥ ७४ ॥

द्रष्टुरदर्शनदृश्यानां मध्ये यद्दर्शनं स्थितम् ।

साध्यो तदवधानेन स्वात्मानमवबुध्यसे ॥ ७५ ॥

अजमजरमनाद्यं शाश्वतं ब्रह्म नित्यं शिवममलममोघं वन्यमुच्चैरनिन्द्यम्।

सकलकलनशून्यं कारणं कारणानामनुभवनमवेद्यं वेदनं विश्वमन्तः ॥ ७६ ॥

Maharishi Vashishta said:

3.9.71: You are the one Pure Consciousness that shines as the Self in all Beings —yourself, myself, and all these people. Yet, you are not the ignorant Self, nor am I, nor are these people the ignorant Self. The True Self is the Singular, Radiant Consciousness that transcends the illusion of individuality.

3.9.72: This Consciousness appears distinct, yet it is not separate; it seems to exist, yet it is fleeting and ephemeral, like waves rising and falling in water. From this Consciousness alone, the entire perceptible world emerges, manifesting as the visible Universe.

3.9.73: From this Consciousness arises the concept of Time, the perception of the visible world, and the mental constructs of imagination. It is through the radiance of this Consciousness that all phenomena are illuminated and made manifest.

3.9.74: The actions, forms, tastes, smells, sounds, touch, and awareness that you perceive—all these are that Divine Consciousness. And the very capacity by which you perceive them is also that same Divine Consciousness.

3.9.75: Between the Seer, the act of seeing, and the seen, there exists the pure act of seeing itself, which is the Essence of Consciousness. By focusing on this Pure Awareness, you come to Realize your True Self, the Eternal Consciousness.

3.9.76: This Consciousness is Unborn, Ageless, without beginning, Eternal, and Pure. It is auspicious, unblemished, infallible, sublime, and beyond reproach. It is free from all mental constructs, the cause of all causes, unknowable through ordinary means, yet the very essence of Knowing, encompassing the entire Universe within itself.

Summary of the Teachings:

The teachings of these verses from the Yoga Vasishta, as spoken by Sage Vasishta, center on the non-dual nature of Consciousness as the Ultimate Reality. In the first verse (3.9.71), Vasishta emphasizes that the True Self is the Singular, Radiant Consciousness that underlies all Beings—whether it is "you," "I," or "others." This Consciousness is distinct from the ignorant, ego-bound self that perceives individuality. The teaching establishes that the Essence of all Existence is one Universal Consciousness, unbound by the limitations of personal identity. This sets the foundation for understanding the Unity beneath the apparent diversity of the world.

In the second and third verses (3.9.72–3.9.73), Vasishta elaborates on the nature of this Consciousness as the Source of the manifest world. The world, with its forms and phenomena, is likened to waves arising and dissolving in the ocean of Consciousness. These verses highlight the ephemeral and illusory nature of the perceived world, which arises from Consciousness and is sustained by it. The concepts of time, perception, and mental constructs are all products of this Consciousness, which illuminates all experiences. This teaching underscores the idea that the external world is not an independent Reality but a projection of Consciousness, akin to a dream arising in the mind.

The fourth verse (3.9.74) deepens this understanding by asserting that all sensory experiences—actions, forms, tastes, smells, sounds, touch, and even awareness itself—are manifestations of the same Divine Consciousness. 

Moreover, the very act of perceiving these phenomena is also an expression of this Consciousness. This teaching dissolves the distinction between the Knower, the Known, and the process of Knowing, revealing that all are unified in the Singular Reality of Consciousness. It invites the seeker to recognize that both the objects of perception and the capacity to perceive are rooted in the same Divine Essence.

The fifth verse (3.9.75) provides a practical approach to Realizing this Truth. Vasishta instructs that by focusing on the Pure act of seeing—the Awareness that exists between the Seer and the seen—one can transcend the duality of subject and object. This practice of Attentive Awareness leads to the direct Realization of the True Self as Eternal Consciousness. The teaching emphasizes meditation on Pure Awareness as a path to Self-Realization, encouraging the seeker to shift attention from external objects and the ego to the unchanging Essence of Consciousness itself.

The final verse (3.9.76) glorifies the nature of this Consciousness as Eternal, Pure, and transcendent. Described as Unborn, Ageless, and free from all mental constructs, it is the ultimate cause of all existence, yet it remains beyond ordinary comprehension. This verse encapsulates the non-dual philosophy of the Yoga Vasishta, portraying Consciousness as the all-encompassing Reality that contains the universe within itself. Collectively, these verses guide the seeker toward recognizing the illusory nature of the world, understanding the Unity of all Existence in Consciousness, and Realizing the Self through focused Awareness, ultimately leading to liberation from the cycle of Ignorance and suffering.

Chapter 3.9, Verses 65–70

Yoga Vashishtha 3.9.65–70

(The Supreme Being is both transcendent -beyond form- and immanent -present in all)

महर्षि वशिष्ठ उवाच।

योऽनङ्गोऽपि समस्ताङ्गः सहस्रकरलोचनः ।

न किंचित्संस्थितेनापि येन व्याप्तमिदं जगत् ॥ ६५ ॥

निरिन्द्रियबलस्यापि यस्याशेषेन्द्रियक्रियाः ।

यस्य निर्मननस्यैता मनोनिर्माणरीतयः ॥ ६६ ॥

यदनालोकनाद्भान्तिसंसारोरगभीतयः ।

यस्मिन्दृष्टे पलायन्ते सर्वाशाः सर्वभीतयः ॥ ६७ ॥

साक्षिणि स्फार आभासे ध्रुवे दीप इव क्रियाः ।

सति यस्मिन्प्रवर्तन्ते चित्तेहाः स्पन्दपूर्विकाः ॥ ६८ ॥

यस्माद्धटपटाकारपदार्थशतपङ्कतयः ।

तरङ्गगणकल्लोलवीचयो वारिधेरिव ॥ ६९ ॥

स एवान्यतयोदेति यत्पदार्थशतभ्रमैः।

कटकाङ्गदकेयूरनूपुरैरिव काञ्चनम् ॥ ७० ॥

Maharishi Vashishta continued: 

3.9.65: The Supreme Being, though formless and without limbs, is endowed with all forms and possesses countless hands and eyes. Even without being established in any fixed form, It pervades the entire Universe, encompassing all that exists within it.

3.9.66: Though devoid of sensory faculties and their powers, all sensory activities and functions arise from It. Though free from mental constructs, all creations and manifestations of the mind emanate from It, as if It is the source of all mental phenomena.

3.9.67: From Its mere non-observation, the fears and delusions of the serpent-like samsara (cycle of birth and death) appear to exist. Yet, when It is truly perceived, all desires, fears, and anxieties flee, as they cannot withstand Its presence.

3.9.68: In the presence of the Eternal Witness, the expansive light of Consciousness, all actions shine forth like a lamp illuminating its surroundings. When this Witness exists, the movements of the mind and its inclinations arise, driven by the pulsation of Consciousness.

3.9.69: From It, countless forms of objects, like pots and cloth, emerge in endless arrays, just as waves, ripples, and foams arise from the ocean, manifesting in diverse forms yet rooted in the same Essence.

3.9.70: It alone appears in various forms, giving rise to the illusion of countless objects. Just as gold manifests as bracelets, armlets, anklets, and other ornaments, the same Essence underlies all diverse appearances.

Summary of the Teachings:

The verses from Yoga Vasishta 3.9.65 to 3.9.70, as spoken by Sage Vasishta, articulate a profound metaphysical understanding of the Nature of the Supreme Reality, often referred to as Brahm or the Ultimate Consciousness in Advaita Vedanta. The first verse (3.9.65) emphasizes the paradoxical nature of this Reality: it is formless, without physical attributes like limbs or eyes, yet it encompasses all forms and pervades the entire Universe. This highlights the non-dual nature of Existence, where the Supreme Being is both transcendent (beyond form) and immanent (present in all). The imagery of “countless hands and eyes” suggests its infinite capacity to act and perceive, underscoring its Omnipresence and Omnipotence without being confined to a specific form. This sets the stage for understanding that the 

Universe, in all its diversity, is an expression of this singular, boundless Consciousness.

The second verse (3.9.66) extends this idea by describing the Supreme Reality as the source of all sensory and mental activities, despite being free from sensory organs or mental constructs. This teaching points to the concept that all phenomena—whether physical (sensory functions) or psychological (mental creations)—originate from the same underlying Consciousness. The verse challenges the notion of duality by suggesting that the activities of the senses and mind, which appear diverse and independent, are mere manifestations of the One Reality. This aligns with the Advaitic principle that the world of multiplicity is an illusion (maya) projected by the mind, yet rooted in the unchanging, non-dual Consciousness that is free from such limitations.

The third verse (3.9.67) delves into the relationship between Ignorance and Realization. It teaches that the fears and delusions associated with samsara—the cycle of birth, death, and rebirth—arise due to the failure to perceive the Supreme Reality. Samsara is likened to a serpent, evoking fear and entrapment, but this is merely an illusion born of Ignorance. When one truly “sees” or Realizes the Supreme Reality through direct experience or Knowledge, all fears, desires, and attachments dissolve. This verse underscores the transformative power of Self-Realization, where the recognition of the non-dual Reality dispels the illusions that bind individuals to suffering, pointing to the path of liberation (moksha) through direct perception of the Truth.

The fourth verse (3.9.68) introduces the concept of the Supreme Reality as the Eternal Witness, the Pure Consciousness that illuminates all actions and mental activities. Like a lamp that sheds light without being affected by what it illuminates, the Witness remains unchanging and unaffected, yet it enables the functioning of the mind and its inclinations. The “pulsation of ” suggests that all mental activities and worldly phenomena are dynamic expressions of this underlying Reality. This teaching reinforces the idea that the world of action and experience is not separate from Consciousness but arises within it, emphasizing the non-dual relationship between the observer (Consciousness) and the observed (world).

The final two verses (3.9.69 and 3.9.70) use vivid metaphors to illustrate the unity underlying the apparent diversity of the world. The comparison of objects (like pots and cloth) to waves in an ocean (3.9.69) and of diverse forms to ornaments made of gold (3.9.70) conveys that all manifestations, despite their apparent differences, are expressions of the same Singular Essence. Just as waves are not separate from the ocean or ornaments from gold, the myriad forms of the world are not separate from the Supreme Reality. These verses encapsulate the core Advaitic teaching of non-duality: the world of multiplicity is an illusion, and all forms and objects are ultimately the same Reality appearing in different guises. This Realization dissolves the illusion of separateness, leading to an understanding of the Unity of Existence and the Freedom that comes with it. Collectively, these verses guide the seeker toward recognizing the non-dual nature of Reality, transcending Ignorance, and attaining Realization through direct Knowledge of the Self.

Chapter 3.9, Verses 55–64

Yoga Vashishtha 3.9.55–64

(Who is neither asleep nor awake, and who is thus present everywhere and at all times in every way)

महर्षि वशिष्ठ उवाच।

यस्यान्यदस्ति न विभोः कारणं शशशृङ्गवत् ।

यस्येदं च जगत्कार्यं तरङ्गौघ इवाम्भसः ॥ ५५ ॥

ज्वलतः सर्वतोऽजस्रं चित्तस्थानेषु तिष्ठतः ।

यस्य चिन्मात्रदीपस्य भासा भाति जगत्त्रयम् ॥ ५६ ॥

यं विनाऽर्कादयोऽप्येते प्रकाशास्तिमिरोपमाः ।

सति यस्मिन्प्रवर्तन्ते त्रिजगन्मृगतृष्णिकाः ॥ ५७ ॥

सस्पन्दे समुदेतीव निःस्पन्दान्तर्गते न च ।

इयं यस्मिञ्जगल्लक्ष्मीरलात इव चक्रता ॥ ५८ ॥

जगन्निर्माणविलयविलासो व्यापको महान् ।

स्पन्दास्पन्दात्मको यस्य स्वभावो निर्मलोऽक्षयः ॥ ५९ ॥

स्पन्दास्पन्दमयी यस्य पवनस्येव सर्वगा ।

सत्ता नाम्नैव भिन्नेव व्यवहारान्न वस्तुतः ॥ ६० ॥

सर्वदैव प्रबुद्धो यः सुप्तो यः सर्वदैव च ।

न सुप्तो न प्रबुद्धश्च यः सर्वत्रैव सर्वदा ॥ ६१ ॥

यदस्पन्दं शिवं शान्तं यत्स्पन्दं त्रिजगत्स्थितिः ।

स्पन्दास्पन्दविलासात्मा य एको भरिताकृतिः ॥ ६२ ॥

आमोद इव पुष्पेषु न नश्यति विनाशिषु ।

प्रत्यक्षस्थोऽप्यथाग्राह्यः शौक्ल्यं शुक्लपटे यथा ॥ ६३ ॥

मूकोपमोऽपि योऽमूको मन्ता योऽप्युपलोपमः ।

यो भोक्ता नित्यतृप्तोऽपि कर्ता यश्चाप्यकिंचनः ॥ ६४ ॥

Maharishi Vashishta said:

3.9.55: O Lord, for whom there exists no other cause whatsoever, just as a hare’s horn has none; and for whom this entire Universe is the effect, akin to an endless series of waves arising from the ocean itself.

3.9.56: For whom the lamp of Pure Consciousness alone, eternally blazing without interruption while abiding in the various loci of the mind, illuminates the threefold world through its mere radiance.

3.9.57: Without whom even the Sun and other luminaries would resemble mere darkness; and in whose presence these three worlds function like a mirage in the desert.

3.9.58: It is as though this splendor of the Universe arises when there is vibration, yet does not arise when it is absorbed within the vibrationless; it is like the circular motion seen in a whirling firebrand.

3.9.59: The great all-pervading play of the Creation, Dissolution, and manifestation of the Universe, which consists of both vibration and non-vibration, constitutes whose immutable, stainless, and imperishable true nature.

3.9.60: Whose existence, though all-pervading like the wind and composed of both vibration and non-vibration, appears differentiated merely by name in worldly transactions, but not in Reality.

3.9.61: Who is ever fully awake and yet ever asleep; who is neither asleep nor awake, and who is thus present everywhere and at all times in every way.

3.9.62: That which is vibrationless is auspicious and peaceful; that which is vibrating is the sustenance of the three worlds. He alone, whose essential form is filled with the play of vibration and non-vibration, is the One.

3.9.63: Just as fragrance persists in flowers even when they perish and is not destroyed; though directly present, it remains ungraspable, like the whiteness in a white cloth.

3.9.64: Who, though seemingly mute, is not mute; who, though a thinker, resembles a stone; who, though an enjoyer, is eternally satisfied; and who, though an agent, is in truth devoid of all action.

Summary of the Teachings:

These verses expound the non-dual nature of the Ultimate Reality, identified as Pure Consciousness or the Self, which transcends causality and manifests the Universe without any external cause, much like waves inherently arise from the ocean without a separate originator. The Reality is causeless, akin to the impossibility of a hare’s horn, emphasizing that the Cosmos is not a product of something else but an apparent effect of this singular, self-existent principle. This establishes the foundation of Advaita by negating any dualistic framework of Creator and Creation.

The illuminating power of this Consciousness is central, portrayed as an Eternal, uninterrupted flame within the mind that alone lights up the three worlds (waking, dream, and deep sleep), rendering even celestial lights like the Sun insignificant in its absence. The Universe is likened to a mirage or the illusory circles of a firebrand, arising in vibration (spanda) yet dissolving into the vibrationless (nishpanda) substratum, underscoring that all phenomena are mere appearances without independent existence.

The Reality’s intrinsic nature is all-pervading, immutable, and composed of the interplay between vibration (dynamic manifestation) and non-vibration (static peace), yet it remains undifferentiated in essence, with apparent distinctions arising only in conventional usage. It is ever-awake yet asleep, neither bound by States of Consciousness nor limited by them, existing uniformly across all times and spaces as the sole filler of all forms.

Paradoxes highlight its ineffable quality: it is peaceful in non-vibration (Shiva) and sustaining in vibration (the worlds), 

ungraspable like fragrance or whiteness despite presence, and beyond attributes—mute yet eloquent, thinking yet inert, enjoying yet fulfilled, acting yet actionless. This teaches Realization through recognition of the Self as beyond opposites.

Collectively, the verses guide toward Realizing this Reality as one’s own nature, free from creation-dissolution cycles, imperishable, and the sole Truth behind illusory multiplicity, leading to Eternal Peace by transcending vibrational phenomena into the vibrationless Absolute.

Chapter 3.9, Verses 45–54

Yoga Vashishtha 3.9.45–54

(Universe is not separate from this Divine Essence but is a fleeting expression of it)

महर्षि वशिष्ठ उवाच।

यदिदं दृश्यते किंचिज्जगत्स्थावरजङ्गमम् ।

सर्वं सर्वप्रकाराढ्यं ससुरासुरकिन्नरम् ॥ ४५ ॥

तन्महाप्रलये प्राप्ते रुद्रादिपरिणामिनि।

भवत्यसददृश्यात्म क्वापि याति विनश्यति ॥ ४६ ॥

ततः स्तिमितगम्भीरं न तेजो न तमस्ततम् ।

अनाख्यमनभिव्यक्तं सत्किंचिदवशिष्यते ॥ ४७ ॥

न शून्यं नापि चाकारं न दृश्यं न च दर्शनम् ।

न च भूतपदार्थौघो यदनन्ततया स्थितम् ॥ ४८ ॥

किमप्यव्यपदेशात्म पूर्णात्पूर्णतराकृति।

न सन्नासन्न सदसन्न भावो भवनं न च ॥ ४९ ॥

चिन्मात्रं चेत्यरहितमनन्तमजरं शिवम्।

अनादिमध्यपर्यन्तं यदनादि निरामयम् ॥ ५० ॥

यस्मिञ्जगत्प्रस्फुरति दृष्टमौक्तिकहंसवत् ।

यश्चेदं यश्च नैवेदं देवः सदसदात्मकः ॥ ५१ ॥

अकर्णजिह्वानासात्वग्नेत्रः सर्वत्र सर्वदा ।

श्रृणोत्यास्वादयति यो जिघ्रेत्स्पृशति पश्यति ॥ ५२ ॥

स एव सदसद्रूपं येनालोकेन लक्ष्यते।

सर्गचित्रमनाद्यन्तं स्वरूपं चाप्य रञ्जनम् ॥ ५३ ॥

अर्धोन्मीलितदृश्यभ्रूमध्ये तारकवज्जगत् ।

व्योमात्मैव सदाभासं स्वरूपं योऽभिपश्यति ॥ ५४ ॥

Maharishi Vasishta continued:

3.9.45: Whatever is perceived in this world, whether stationary or moving, including all beings such as gods, demons, and celestial beings, is endowed with every form of richness and diversity.

3.9.46: When the time of the great dissolution arrives, marked by the transformation of even the Cosmic deities like Rudra, all this becomes non-existent, invisible, and perishes, disappearing into an unknown State.

3.9.47: Thereafter, what remains is a State of profound Stillness, neither Radiant nor dark, indescribable, unmanifest, yet something Real persists in that subtle Existence.

3.9.48: It is neither Void nor possessed of form, neither visible nor the act of seeing, nor a multitude of material elements, yet it abides infinitely as the Eternal Reality.

3.9.49: It is something indescribable, fuller than the fullest, neither existent nor non-existent, neither Being nor becoming, transcending all dualities and definitions.

3.9.50: It is Pure Consciousness, free from objects of perception, Infinite, ageless, auspicious, without beginning, middle, or end, and utterly free from any imperfection.

3.9.51: In it, the Universe sparkles like a pearl in a necklace or a swan in a lotus pond; it is both this world and not this world, a Divine Essence that embodies both Existence and non-existence.

3.9.52: Without ears, tongue, nose, skin, or eyes, it hears, tastes, smells, touches, and sees everywhere and always, transcending the limitations of physical senses.

3.9.53: It is the very Essence of both Existence and non-existence, through whose light all is perceived, manifesting the Infinite drama of Creation while remaining its own Radiant Nature.

3.9.54: Like a star shining between the half-open brows of perception, it is the space-like Self that eternally beholds its own luminous form, within which the world appears as a subtle reflection.

Summary of the Teachings:

The verses from Yoga Vasishta 3.9.45 to 3.9.54, as spoken by Sage Vasishta, articulate a profound metaphysical vision of the Nature of Reality, emphasizing the transient nature of the phenomenal world and the eternal presence of Pure Consciousness. The first verse (3.9.45) describes the visible Universe in all its diversity—encompassing both animate and inanimate entities, from gods to celestial beings—as a vibrant, multifaceted manifestation. However, this vivid display is not ultimate; it is subject to dissolution, as highlighted in the subsequent verse (3.9.46). The great dissolution (maha-pralaya) signifies the Cosmic cycle’s end, where all forms, including the mightiest deities, dissolve into non-existence, becoming invisible and merging into an unknown state. This sets the stage for a deeper inquiry into what remains beyond the transient world, pointing toward a Reality that transcends the ephemeral.

The teachings then shift to describe the Nature of what persists after this dissolution (3.9.47–3.9.49). This is not a State of mere Nothingness but a profound, indescribable Reality that is neither light nor darkness, neither form nor formless, neither existent nor non-existent. It is a State of Pure Being, beyond all dualities and categorizations, fuller than the fullest, yet defying all attempts at definition. This Reality is not a Void, nor is it a tangible object; it is Infinite, Eternal, and untouched by the limitations of material existence. These verses underscore the non-dual philosophy of Advaita Vedanta, where the Ultimate Reality (Brahm) is beyond the grasp of intellectual constructs and sensory perception, existing as the substratum of all that appears.

In verses 3.9.50–3.9.51, Sage Vasishta further elaborates on this Ultimate Reality as Pure Consciousness (Chinmatra), which is Infinite, ageless, and auspicious, free from any temporal or spatial boundaries. 

This Consciousness is the Source from which the Universe arises, like a sparkling jewel or a swan gliding on a pond, yet it remains untouched by the world it projects. It is both immanent and transcendent, encompassing the duality of existence and non-existence. The imagery used here illustrates the paradoxical Nature of Reality: the world appears within Consciousness, yet Consciousness remains untainted, eternal, and whole. 

This teaching invites the seeker to recognize that the Universe is not separate from this Divine Essence but is a fleeting expression of it.

Verses 3.9.52–3.9.53 delve into the Omnipresent and Omniscient nature of this Consciousness, which perceives all without relying on physical senses. It hears, tastes, smells, touches, and sees without the need for organs, existing everywhere and always. This boundless awareness is the light through which the entire creation is perceived, yet it remains unchanged as the Eternal Witness. The Creation itself is described as an Infinite, beginning-less, and endless play (sarga-chitra), a vibrant expression of this Consciousness that is both its essence and its radiant manifestation. These verses emphasize that the Ultimate Reality is not a passive Void but an active, Self-Aware principle that underlies and sustains the Cosmic drama.

Finally, verse 3.9.54 employs poetic imagery to describe the subtle perception of this Reality, likening it to a star shining between half-open brows, symbolizing the intuitive insight of the awakened mind. The world appears as a reflection within the space-like Self, which is ever-luminous and Self-Aware. This teaching encapsulates the essence of Yoga Vasishta’s non-dual vision: the world is an appearance within Consciousness, and True Realization comes from recognizing one’s identity with this Infinite, Unchanging Self. Collectively, these verses guide the seeker toward transcending the illusion of the material world, understanding its impermanence, and abiding in the eternal, indescribable Reality of Pure Consciousness, which is the Source, substance, and Seer of all that exists.

Chapter 3.9, Verses 35–44

Yoga Vashishtha 3.9.35–44

(Use yoga, reasoning, and logical understanding to dissolve the illusion of the world)

श्रीराम उवाच ।

अत्यन्ताभावसंपत्त्या जगद्दृश्यस्य मुक्तता ।

ययोदेति मुने युक्त्या तां ममोपदिशोत्तमाम् ॥ ३५ ॥

मिथःसंपन्नयोर्द्रष्ट्रदृश्ययोरेकसंख्ययोः ।

द्वयाभावे स्थितिं याते निर्वाणमवशिष्यते ॥ ३६ ॥

दृश्यस्य जगतस्तस्मादत्यन्तासंभवो यथा ।

ब्रह्मैवेत्थं स्वभावस्थं बुध्यते वद मे तथा ॥ ३७ ॥

कयैतज्ज्ञायते युक्त्या कथमेतत्प्रसिद्ध्यति ।

एतस्मिंस्तु मुने सिद्धे न साध्यमवशिष्यते ॥ ३८ ॥

श्रीवसिष्ठ उवाच ।

बहुकालमियं रूढा मिथ्याज्ञानविषूचिका ।

नूनं विचारमन्त्रेण निर्मूलमुपशाम्यति ॥ ३९ ॥

न शक्यते झटित्येषा समुत्सादयितुं क्षणात् ।

समप्रपतने ह्यद्रौ समरोहावरोहणे ॥ ४०॥

तस्मादभ्यासयोगेन युक्त्या न्यायोपपत्तिभिः ।

जगद्भ्रान्तिर्यथा शाम्येत्तवेदं कथ्यते श्रृणु ॥ ४१ ॥

वक्ष्याम्याख्यायिकां राम यामिमां बोधसिद्धये ।

तां चेच्छृणोषि तत्साधो मुक्त एवासि बोधवान् ॥ ४२ ॥

अथोत्पत्तिप्रकरणं मयेदं तव कथ्यते।

यत्किलोत्पद्यते राम तेन मुक्तेन भूयते ॥ ४३ ॥

इयमित्थं जगद्भ्रान्तिर्भात्यजातैव खात्मिका ।

इत्युत्पत्तिप्रकरणे कथ्यतेऽस्मिन्मयाधुना ॥ ४४ ॥

3.9.35: Rama asks, "O Sage, please impart to me that supreme method or reasoning through which the perception of the world, in its complete non-existence, leads to Realization."

3.9.36: Rama continues, "When the Seer and the seen, both being of the same nature and mutually interdependent, cease to exist as dualities, what remains is the State of Realization."

3.9.37: Rama further inquires, "Please explain to me how the absolute non-existence of the visible world is understood, such that it is Realized as Brahm alone, abiding in its own Nature."

3.9.38: Rama asks, "By what reasoning is this Known, and how is it established? O Sage, once this Truth is Realized, there remains nothing further to be accomplished."

3.9.39: Vasishta replies, "This delusion, born of false knowledge, has been deeply rooted for a long time, like a chronic disease. It can surely be eradicated completely through the medicine of inquiry and reasoning."

3.9.40: Vasishta explains, "This delusion cannot be uprooted instantly in a single moment. Just as climbing and descending a mountain requires steady effort, so too does overcoming this delusion."

3.9.41: Vasishta continues, "Therefore, through the practice of yoga, with proper reasoning and logical understanding, the illusion of the world can be dissolved. 

Listen, I will explain this to you."

3.9.42: Vasishta says, "O Rama, I will narrate a story to you for the attainment of Wisdom. If you listen to it attentively, O virtuous one, you will become Enlightened and Realized."

3.9.43: Vasishta adds, "Now, I will explain to you the section on origination, through which, O Rama, one who understands the Truth of how things arise and become Realized."

3.9.44: Vasishta concludes, "This delusion of the world appears as though it exists, yet it is Unborn and of the Nature of empty Space. This is what I will now explain in the section on origination."

Summary of the Teachings:

In these verses, Rama, seeking Realization, poses profound questions to Sage Vasishta about the Nature of the world and the path to Freedom from delusion. Rama’s inquiry centers on understanding how the world, perceived as Real, can be recognized as non-existent, leading to Realization. He asks for the supreme method or reasoning that reveals the world’s illusory nature and establishes its identity with Brahm, the Ultimate Reality. This reflects the core Vedantic pursuit of discerning the Truth behind appearances, where the world is seen as a projection of Ignorance rather than an independent Reality. Rama’s questions underscore his desire for a direct, logical approach to Realize this Truth, indicating that such Realization leaves no further Spiritual Goal to achieve.

Vasishta’s response begins by acknowledging the deeply entrenched nature of the world’s illusion, likening it to a chronic disease rooted in false knowledge (avidya). This delusion, which causes one to perceive the world as Real and separate from Brahm, cannot be dispelled instantly. Vasishta emphasizes the need for sustained effort, comparing the process to climbing and descending a mountain. This analogy highlights the gradual, disciplined approach required to overcome Ignorance, aligning with the Yogic and Vedantic emphasis on consistent practice and inquiry to dismantle false perceptions.

Vasishta advocates for the use of yoga, reasoning, and logical understanding to dissolve the illusion of the world. The term “yoga” here likely refers to the practice of Self-Inquiry (vichara) and meditative contemplation, which are central to Advaita Vedanta. By systematically questioning the Reality of the world and applying logical reasoning, one can see through the illusion and recognize the non-dual Reality of Brahm. Vasishta’s approach is practical, suggesting that Realization is not an esoteric State but a Realizable Truth accessible through disciplined intellectual and spiritual effort.

To aid Rama’s understanding, Vasishta promises to narrate a story, a common pedagogical tool in the Yoga Vashishta, used to illustrate profound philosophical Truths through relatable narratives. This story, part of the section on origination (utpatti prakarana), aims to clarify how the world appears to arise but is ultimately unreal, like a mirage. By understanding the mechanism of this apparent origination, one can transcend the delusion and attain Realization. The promise of Realization through listening attentively underscores the transformative power of Knowledge and Wisdom in the Vedantic tradition.

Finally, Vasishta’s assertion that the world is “unborn and of the nature of empty Space” encapsulates the Advaita Vedanta perspective that the world lacks inherent existence and is a superimposition on the Eternal, Unchanging Brahm. The section on origination will explore how this delusion arises, reinforcing that True Freedom comes from Realizing the world’s non-existence and abiding in the Truth of Brahm. These verses collectively emphasize the importance of Self-Inquiry, sustained practice, and the guidance of a Realized Teacher in overcoming Ignorance and attaining Realization.

Chapter 3.9, Verses 24–34

Yoga Vashishtha 3.9.24–34

(The perceived world is a projection of the mind, and Realization is attained by seeing through this illusion to recognize the Singular Reality of Brahm) 

श्रीराम उवाच ।

कथमेवं वद ब्रह्मन्भूयते विषमा हि मे ।

दृष्टिरेषाथ दुष्प्राप्या दुराक्रम्येति निश्चयः ॥ २४ ॥

श्रीवसिष्ठ उवाच ।

मुक्तिरेषोच्यते राम ब्रह्मैतत्समुदाहृतम्।

निर्वाणमेतत्कथितं श्रृणु तत्प्राप्यते कथम् ॥ २५ ॥

यदिदं दृश्यते दृश्यमहन्त्वन्तादिसंयुतम् ।

सतोऽप्यस्यात्यनुत्पत्त्या बुद्धयैतदवाप्यते ॥ २६ ॥

श्रीराम उवाच ।

विदेहमुक्तास्त्रैलोक्यं संपद्यन्ते यदा तदा ।

मन्येते सर्गतामेव गता वेद्यविदांवर ॥ २७ ॥

श्रीवसिष्ठ उवाच ।

विद्यते चेत्त्रिभुवनं तत्तत्तां संप्रयान्तु ते।

यत्र त्रैलोक्यशब्दार्थो न संभवति कश्चन ॥ २८ ॥

एतत्त्रिलोकतां यातं ब्रह्मेत्युक्तार्थधीः कुतः ।

तस्मान्नो संभवत्येषा जगच्छब्दार्थकल्पना ॥ २९ ॥

अनन्यच्छान्तमाभासमात्रमाकाशनिर्मलम् ।

ब्रह्मैव जगदित्येतत्सर्वं सत्त्वावबोधतः ॥ ३० ॥

अहं हि हेमकटके विचार्यापि न दृष्टवान् ।

कटकत्वं क्वचिन्नाम ऋते निर्मलहाटकात् ॥ ३१ ॥

जलादृते पयोवीचौ नाहं पश्यामि किंचन ।

वीचित्वं तादृशं दृष्टं यत्र नास्त्येव तत्र हि ॥ ३२ ॥

स्पन्दत्वं पवनादन्यन्न कदाचन कुत्रचित् ।

स्पन्द एव सदा वायुर्जगत्तस्मान्न भिद्यते ॥ ३३ ॥

यथा शून्यत्वमाकाशे ताप एव मरौ जलम् ।

तेज एव सदा लोके ब्रह्मैव त्रिजगत्तथा ॥ ३४ ॥

3.9.24 (Rama speaks):

O Brahman, please explain how this is so, as my perception remains clouded and unsteady. I am certain that this Truth is difficult to attain and challenging to Realize.

3.9.25 (Vasishta speaks):

Rama, this State is called Realization, referred to as Brahm, and described as nirvana. Listen carefully, and I will explain how it is attained.

3.9.26 (Vasishta speaks):

This visible world, associated with egoity and other attributes, appears to exist. However, through the understanding that it does not truly arise, this Truth is Realized by the intellect.

3.9.27 (Rama speaks):

O best among the Knowers of Truth, when the Realized ones, free from the body, attain the three worlds, it seems to me that they have simply entered into the state of creation again.

3.9.28 (Vasishta speaks):

If the three worlds exist as such, then let those Realized ones attain them. But where the concept and meaning of the three worlds do not exist at all, such attainment is impossible.

3.9.29 (Vasishta speaks):

How can this notion of the three worlds be equated with Brahm? Therefore, the concept and imagination of the world as a separate entity do not hold true.

3.9.30 (Vasishta speaks):

All this is nothing but Brahm—calm, merely an appearance, Pure like Space. The world is Brahm itself, and this is Realized through the Awakening to the Truth.

3.9.31 (Vasishta speaks):

Just as, upon examination, I do not find any bracelet-ness in a golden bracelet apart from the pure gold itself, so too is the world inseparable from Brahm.

3.9.32 (Vasishta speaks):

Apart from water, I see nothing in the waves of the ocean. The wave-ness is seen in such a way that it does not truly exist; it is merely an appearance.

3.9.33 (Vasishta speaks):

There is never any vibration separate from the wind, anywhere, at any time. The vibration is always the wind itself; similarly, the world is not separate from Brahm.

3.9.34 (Vasishta speaks):

Just as emptiness is inherent in Space, heat in the desert mirage, or water in the flow, so too is Brahm the essence of the three worlds, always Radiant in the Universe.

Summary of the Teachings:

The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta centers on the nature of Realization, the illusory appearance of the world, and the Realization of Brahm as the Ultimate Reality. 

In the opening verse, Rama expresses his confusion and doubt, acknowledging that his perception is clouded and that the Truth of Realization seems elusive and difficult to grasp. This sets the stage for Vasishta’s profound teachings, which aim to clarify the Nature of Reality and guide Rama toward understanding the non-dual essence of existence. Rama’s question reflects a common human struggle: the challenge of transcending limited perception to apprehend the Ultimate Truth, which Vasishta addresses with clarity and metaphorical depth.

Vasishta begins by defining the Realization of Brahm, equating it with nirvana, the State of Ultimate Freedom. He explains that the world, with its apparent attributes like egoity, is not a separate entity but an illusion that does not truly arise. Through intellectual discernment, one can realize that the world is a mere appearance, lacking independent existence. This teaching aligns with Advaita Vedanta’s core principle of non-duality, emphasizing that the perceived world is a projection of the mind, and Realization is attained by seeing through this illusion to recognize the Singular Reality of Brahm. 

Vasishta’s response addresses Rama’s doubt by shifting the focus from the external world to the internal Realization of Truth.

Rama’s subsequent question reveals his concern that even Realised Beings, free from bodily identification, might still be bound to the three worlds (the physical, astral, and causal realms), thus re-entering the cycle of Creation. This reflects a misunderstanding that Realization might involve some form of continued existence within the framework of the world. Vasishta counters this by asserting that the concept of the three worlds is itself illusory, as they lack independent Reality. He challenges the notion that Realization involves attaining any worldly state, emphasizing that Brahm transcends all such concepts. The three worlds, as imagined by the mind, are not equivalent to Brahm, and thus, the idea of a separate world is a false construct that dissolves in the light of true understanding.

To illustrate the non-dual nature of Reality, Vasishta employs vivid metaphors. He compares the world to a golden bracelet, which, despite appearing as a distinct object, is nothing but gold. Similarly, ocean waves are not separate from water, and vibrations are not distinct from the wind. These analogies underscore that the world, with all its apparent diversity, is merely an expression of Brahm, without any independent existence. The bracelet, wave, and vibration are forms that appear real but are ultimately reducible to their essence—gold, water, and wind, respectively. Likewise, the world is Brahm, and its apparent separateness is an illusion dispelled through discernment. This teaching encourages Rama to see beyond appearances and recognize the underlying unity of all existence.

Finally, Vasishta’s teachings culminate in the assertion that Brahm is the sole Reality, unchanging and ever-present, like emptiness in Space or heat in a mirage. The world’s apparent existence is a superimposition on Brahm, much like a mirage appears as water but is not truly water. By Awakening to this Truth, one Realizes that the world is not separate from Brahm, and Realization is the recognition of this non-dual reality. These verses collectively guide the seeker toward transcending the illusion of the world, dissolving the ego, and attaining Freedom through the intellectual and experiential Realization that all is Brahm. Vasishta’s metaphors and logical arguments provide a profound framework for understanding the non-dual nature of existence, offering Rama—and the reader—a path to Clarity and Freedom from the cycle of Ignorance.

Chapter 3.9, Verses 14–23

Yoga Vashishtha 3.9.14–23

(The videhamukta condition)

श्रीवसिष्ठ उवाच ।

जीवन्मुक्तपदं त्यक्त्वा देहे कालवशीकृते ।

विशत्यदेहमुक्तत्वं पवनोऽस्पन्दतामिव ॥ १४ ॥

विदेहमुक्तो नोदेति नास्तमेति न शाम्यति ।

न सन्नासन्न दूरस्थो न चाहं न च नेतरः ॥ १५ ॥

सूर्यो भूत्वा प्रतपति विष्णुः पाति जगत्त्रयम् ।

रुद्रः सर्वान्संहरति सर्गान्सृजति पद्मजः ॥ १६ ॥

खं भूत्वा पवनस्कन्धं धत्ते सर्षिसुरासुरम् ।

कुलाचलगतो भूत्वा लोकपालपुरास्पदः ॥ १७ ॥

भूमिर्भूत्वा बिभर्तीमां लोकस्थितिमखण्डिताम् ।

तृणगुल्मलता भूत्वा ददाति फलसंततिम् ॥ १८ ॥

बिभ्रज्जलानलाकारं ज्वलति द्रवति द्रुतम् ।

चन्द्रोऽमृतं प्रसवति मृतं हालाहलं विषम् ॥ १९ ॥

तेजः प्रकटयत्याशास्तनोत्यान्ध्यं तमो भवत् ।

शून्यं सद्व्योमतामेति गिरिः सन् रोधयत्यलम् ॥ २० ॥

करोति जंगमं चित्तः स्थावरं स्थावराकृतिः ।

भूत्वार्णवो वलयति भूस्त्रियं वलयो यथा ॥ २१ ॥

परमार्कवपुर्भूत्वा प्रकाशान्तं विसारयन्।

त्रिजगत्त्रसरेण्वोघं शान्तमेवावतिष्ठते ॥ २२ ॥

यत्किंचिदिदमाभाति भातं भानमुपैष्यति ।

कालत्रयगतं दृश्यं तदसौ सर्वमेव च ॥ २३ ॥

Maharishi Vashishta continued:

3.9.14: Having relinquished the state of Realization while embodied (jivanmukti) when the body is subject to the control of time (death), one enters the state of disembodied Realization (videhamukti), akin to the wind becoming still and ceasing its movement.

3.9.15: The one who is Realized without a body (videhamukta) neither rises nor sets, nor does he become tranquilized or extinguished. He is neither existent nor non-existent, neither far nor near, neither the Self (I) nor anything other than the Self.

3.9.16: Becoming like the sun, he radiates brilliance; as Vishnu, he protects the three worlds; as Rudra (Shiva), he dissolves all creations; and as Brahma, born from the lotus, he creates the universes.

3.9.17: Becoming the sky, he supports the element of air, which carries the hosts of Sages, gods, and demons. Becoming a great mountain, he serves as the abode of the guardians of the world (lokapalas).

3.9.18: As the earth, he sustains the unbroken existence of the worlds. Becoming grass, shrubs, and creepers, he yields an abundance of fruits and sustenance.

3.9.19: Assuming the form of water or fire, he flows or burns intensely. As the moon, he produces nectar; as poison, he becomes deadly venom.

3.9.20: As light, he reveals all directions; as darkness, he causes blindness. As the Void, he assumes the nature of Space; as a mountain, he firmly obstructs.

3.9.21: As Consciousness, he manifests as moving beings; as the immovable, he takes the form of stationary objects. Becoming the ocean, he encircles the earth, just as a bracelet encircles the wrist.

3.9.22: Taking the form of the Supreme Sun, he spreads light to the farthest reaches, yet remains Tranquil, encompassing the multitude of atoms across the three worlds.

3.9.23: Whatever appears in this world, whatever has appeared or will appear, and whatever is perceived across the three times (past, present, future)—he is all of that, and indeed, he is everything.

Summary of the Teachings:

The verses from Yoga Vasishta 3.9.14 to 3.9.23 expound on the nature of Realization, particularly the transition from embodied Realization (jivanmukti) to disembodied Realization (videhamukti), and the all-pervasive essence of the Realized Consciousness. The first verse (3.9.14) describes the journey from jivanmukti, where one is Realized while still in a physical body, to videhamukti, the state of Realization after the body’s dissolution. This transition is likened to the wind becoming still, symbolizing the cessation of individual identity and merging into the Infinite Consciousness. The teaching underscores that Realization is not bound by the physical form, and the Ultimate State transcends the limitations of time and embodiment, pointing to the eternal, unchanging nature of the Self.

In verse 3.9.15, the State of videhamukti is further elaborated as being beyond dualities and distinctions. The Realized Being is described as neither rising nor setting, neither existing nor non-existing, and free from spatial or personal definitions such as “I” or “other.” This reflects the Advaita Vedanta philosophy central to the Yoga Vasishta, which emphasizes the non-dual nature of Reality. The Realized Consciousness is not confined by the cycles of birth and death, nor by spatial or temporal boundaries. It exists in a State of Pure Awareness, free from all limitations and distinctions, embodying the essence of Brahm, the Ultimate Reality that transcends all opposites.

Verses 3.9.16 to 3.9.21 illustrate the Omnipresence and Omnipotence of this Realized Consciousness, which manifests as all forms and functions of the Universe. By assuming the roles of Cosmic deities like the Sun, Vishnu, Rudra, and Brahma, or natural elements like the sky, earth, water, fire, and mountains, the Consciousness is shown to pervade every aspect of Creation. It sustains, creates, destroys, and nurtures, taking on the forms of both animate and inanimate entities. This teaching highlights the non-dual perspective that the Realized Self is not separate from the Universe but is the very essence that underlies all phenomena, whether dynamic or static, creative or destructive. The imagery of the ocean encircling the earth like a bracelet emphasizes the all-encompassing nature of this Consciousness.

The final two verses (3.9.22 and 3.9.23) culminate in the affirmation that the Realized Consciousness is the Source and substance of all that exists across the three worlds and the three times (past, present, and future). It is described as both the Supreme Light that illuminates all and the tranquil essence that remains undisturbed amidst the multiplicity of creation. The teaching here is that everything perceived—every form, function, or phenomenon—is a manifestation of this Singular Consciousness. The Realized Being Realizes their identity with this Universal Consciousness, seeing no separation between themselves and the totality of Existence.

In summary, these verses collectively teach about the Realization of the Self as the Infinite, non-dual Consciousness that transcends the body, mind, and world. The journey from jivanmukti to videhamukti represents the dissolution of all limited identities into the boundless Reality of Brahm. The Realized Consciousness is not only free from dualities but also actively manifests as the Universe in all its diversity, yet remains untouched and Tranquil. These teachings encourage the aspirant to recognize their True Nature as this Ultimate Reality.

Chapter 3.9, Verses 1–13

Yoga Vashishtha 3.9.1–13

(The jivanmukta State)

श्रीवसिष्ठ उवाच ।

तच्चित्तास्तद्गतप्राणा बोधयन्तः परस्परम् ।

कथयन्तश्च तन्नित्यं तुष्यन्ति च रमन्ति च ॥ १ ॥

तेषां ज्ञानैकनिष्ठानामात्मज्ञानविचारिणाम् ।

सा जीवन्मुक्ततोदेति विदेहान्मुक्ततैव या ॥ २ ॥

श्रीराम उवाच ।

ब्रह्मन्विदेहमुक्तस्य जीवन्मुक्तस्य लक्षणम् ।

ब्रूहि येन तथैवाहं यते शास्त्रदृशा धिया ॥ ३ ॥

श्रीवसिष्ठ उवाच ।

यथास्थितमिदं यस्य व्यवहारवतोऽपि च।

अस्तं गतं स्थितं व्योम जीवन्मुक्तः स उच्यते ॥ ४ ॥

बोधैकनिष्ठतां यातो जाग्रत्येव सुषुप्तवत् ।

या आस्ते व्यवहर्तैव जीवन्मुक्तः स उच्यते ॥ ५ ॥

नोदेति नास्तमायाति सुखे दुःखे मुखप्रभा ।

यथाप्राप्तस्थितेर्यस्य जीवन्मुक्तः स उच्यते ॥ ६ ॥

यो जागर्ति सुषुप्तस्थो यस्य जाग्रन्न विद्यते ।

यस्य निर्वासनो बोधः स जीवन्मुक्त उच्यते ॥ ७ ॥

रागद्वेषभयादीनामनुरूपं चरन्नपि ।

योऽन्तर्व्योमवदच्छस्थः स जीवन्मुक्त उच्यते ॥ ८ ॥

यस्य नाहंकृतो भावो यस्य बुद्धिर्न लिप्यते ।

कुर्वतोऽकुर्वतो वापि स जीवन्मुक्त उच्यते ॥ ९ ॥

यस्योन्मेषनिमेषार्धाद्विदः प्रलयसंभवौ ।

पश्येत्त्रिलोक्याः स्वसमः स जीवन्मुक्त उच्यते ॥ १० ॥

यस्मान्नोद्विजते लोको लोकान्नोद्विजते च यः ।

हर्षामर्षभयोन्मुक्तः स जीवन्मुक्त उच्यते ॥ ११ ॥

शान्तसंसारकलनः कलावानपि निष्कलः।

यः सचित्तोऽपि निश्चित्तः स जीवन्मुक्त उच्यते ॥ १२ ॥

यः समस्तार्थजातेषु व्यवहार्यपि शीतलः।

पदार्थेष्वपि पूर्णात्मा स जीवन्मुक्त उच्यते ॥ १३ ॥

3.9.1: Vasishta said - Those whose minds are absorbed in the Supreme, whose vital energies are directed toward it, who constantly discuss it with one another, and who perpetually contemplate it, find satisfaction and delight in it.

3.9.2: For those who are steadfastly devoted to the pursuit of Knowledge and who contemplate the nature of the Self, the State of Realization while living (jivanmukti) arises, which is identical to the Realization attained after leaving the body (videhamukti).

3.9.3: Sriram asked - O Brahman, please explain the characteristics of one who is Realized while living (jivanmukta) and one who is Realized after leaving the body (videhamukta), so that, guided by the scriptures and with clear understanding, I may strive to attain that State.

3.9.4: Vasishta answered -  One who, even while engaging in worldly activities, perceives this world as having subsided and merged into the vast expanse of Consciousness, like the sky, is called a jivanmukta.

3.9.5: One who has attained unwavering Realization of the Truth and, though awake, remains in a state akin to deep sleep (free from mental agitation), and yet continues to act in the world, is called a jivanmukta.

3.9.6: One whose inner radiance remains unaffected by pleasure or pain, who remains established in the natural State of Being as circumstances unfold, is called a jivanmukta.

3.9.7: One who is awake yet abides in a State like deep sleep, whose waking state is free from the sense of individuality, and whose awareness is devoid of desires, is called a jivanmukta.

3.9.8: One who, though acting in accordance with likes, dislikes, and fears as appropriate to the situation, remains inwardly transparent and Pure like the sky, is called a jivanmukta.

3.9.9: One who has no sense of ego, whose intellect remains untainted whether performing actions or refraining from them, is called a jivanmukta.

3.9.10: One who perceives the creation and dissolution of the three worlds (past, present, and future) in the mere opening and closing of their eyes, yet remains equanimous, is called a jivanmukta.

3.9.11: One who neither fears the world nor causes the world to fear them, who is free from elation and irritation, is called a jivanmukta.

3.9.12: One who, though appearing to have a mind engaged in the world, is inwardly free from mental disturbances, who is Tranquil despite the fluctuations of existence and stainless despite possessing attributes, is called a jivanmukta.

3.9.13: One who, while engaging in all worldly activities and interacting with objects, remains inwardly cool and serene, with a Consciousness that is full and complete, is called a jivanmukta.

Summary of the Teachings:

The teachings of these verses from the Yoga Vasishta, a profound philosophical text, center on the concept of jivanmukti, or Realization while living. In the opening verses (3.9.1–2), Sage Vasishta emphasizes the path to Realization through complete absorption in the Supreme Reality. This involves directing one’s mind, vital energies, and conversations toward the Ultimate Truth, leading to a State of Joy and fulfillment. The text establishes that those who are devoted to Self-Knowledge and contemplate the Nature of the Self attain jivanmukti, a State of Realization that is equivalent to the Realization achieved after death (videhamukti). This sets the stage for a detailed exploration of the characteristics of a jivanmukta, prompted by Rama’s request in verse 3.9.3 for clarity on the traits of such a Realized Being.

The subsequent verses (3.9.4–13) provide a comprehensive description of the jivanmukta, portraying them as an individual who lives in the world but remains untouched by its dualities and illusions. A 

jivanmukta engages in worldly activities, yet their perception of the world is transformed—they see it as an extension of Pure Consciousness, akin to the vast, unchanging sky (verse 3.9.4). This transcendence is further elaborated in verse 3.9.5, where the jivanmukta is described as being in a State of Inner Stillness, akin to deep sleep, even while awake and active. This reflects a profound detachment from mental agitation, allowing them to act in the world without being bound by it. The teachings emphasize that Realization does not require physical withdrawal from life but is a shift in Perception and Inner State.

The jivanmukta’s equanimity is a recurring theme, as seen in verses 3.9.6–11. They remain unaffected by pleasure or pain, maintaining inner radiance and stability regardless of external circumstances (verse 3.9.6). Their Awareness is free from desires and the sense of individuality, yet they function in the world as needed (verse 3.9.7). Even when responding to emotions like attachment or fear, their Inner State remains pure and transparent, like the sky (verse 3.9.8). The absence of ego and an untainted intellect, whether acting or not, further defines their Realization (verse 3.9.9). The jivanmukta’s perspective is so expansive that they perceive the cyclical nature of creation and dissolution within a moment, yet remain equanimous (verse 3.9.10). They are free from fear and do not evoke fear in others, embodying a state of harmony and freedom from emotional extremes (verse 3.9.11).

Verses 3.9.12–13 highlight the paradoxical nature of the jivanmukta’s existence: they appear to engage with the world and its objects, yet their Consciousness remains Tranquil and unaffected. They possess a mind that seems active, yet it is free from disturbance, and they embody a stainless Purity despite participating in worldly life (verse 3.9.12). Their Inner State is described as “cool” and complete, indicating a fullness of being that transcends external conditions (verse 3.9.13). This reflects the non-dual philosophy of the Yoga Vasishta, where the jivanmukta lives in the world but is not of it, perceiving all phenomena as manifestations of the same Infinite Consciousness.

Collectively, these verses offer a profound vision of Realization as an attainable State within one’s lifetime, achievable through Self-Knowledge and detachment from the ego and desires. The jivanmukta serves as an ideal for spiritual aspirants, demonstrating that Realization is not a distant goal but a present Reality for those who align their Consciousness with the Supreme. By emphasizing inner transformation over external renunciation, the teachings encourage a practical spirituality that integrates profound Realization with everyday life, offering a timeless guide for those seeking freedom from the cycle of suffering while still embodied.