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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.
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