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Yoga Vashishtha 3.4.59–68
(Everything perceived as the world is, in Essence, the Supreme Brahm — Eternal, Ageless, and Imperishable)
श्रीराम उवाच ।
सच्चेन्न शाम्यत्येवेदं नाभावो विद्यते सतः ।
असत्तां च न विद्मोऽस्मिन्दृश्ये दोषप्रदायिनि ॥ ५९ ॥
तस्मात्कथमियं शाम्येद्ब्रह्मन्दृश्यविषूचिका ।
मनोभवभ्रमकरी दुःखसंततिदायिनी ॥ ६० ॥
श्रीवसिष्ठ उवाच ।
अस्य दृश्यपिशाचस्य शान्त्यै मन्त्रमिमं श्रृणु ।
रामात्यन्तमयं येन मृतिमेष्यति नङक्ष्यति ॥ ६१ ॥
यदस्ति तस्य नाशोऽस्ति न कदाचन राघव ।
तस्मात्तन्नष्टमप्यन्तर्बीजभूतं भवेद्धृदि ॥ ६२ ॥
स्मृतिबीजाच्चिदाकाशे पुनरुद्भूय दृश्यधीः ।
लोकशैलाम्बराकारं दोषं वितनुतेऽतनुम् ॥ ६३ ॥
इत्यनिर्मोक्षदोषः स्यान्न च तस्येह संभवः।
यस्माद्देवर्षिमुनयो दृश्यन्ते मुक्तिभाजनम् ॥ ६४ ॥
यदि स्याज्जगदादीदं तस्मान्मोक्षो न कस्यचित् ।
बाह्यस्थमस्तु हृत्स्थं वा दृश्यं नाशाय केवलम् ॥ ६५ ॥
तस्मादिमां प्रतिज्ञां त्वं श्रृणु रामातिभीषणाम् ।
यामुत्तरेण ग्रन्थेन नूनं त्वमवबुध्यसे ॥ ६६ ॥
अयमाकाशभूतादिरूपोऽहं चेति लक्षितः।
जगच्छब्दस्य नामार्थो ननु नास्त्येव कश्चन ॥ ६७ ॥
यदिदं दृश्यते किंचिद्दृश्यजातं पुरोगतम्।
परं ब्रह्मैव तत्सर्वमजरामरमव्ययम् ॥ ६८॥
Sriram said:
3.4.59: If this visible world is Real, it does not cease to exist, as that which is Real never ceases to be. Yet, we do not perceive any unreality in this visible world, which causes defects and suffering.
3.4.60: Therefore, O Brahman, how can this illusory perception of the visible world, which arises from the mind and causes delusion, leading to a continuous stream of suffering, be pacified?
Maharishi Vashishta said:
3.4.61: Listen, Rama, to this mantra (teaching) for the pacification of this demon-like visible world. By this, it will surely perish completely and never return.
3.4.62: O descendant of Raghu, whatever exists can be destroyed, but never permanently. Even when it appears to be destroyed, its seed remains latent in the Heart.
3.4.63: From the seed of memory in the Space of Consciousness, the perception of the visible world arises again, spreading defects in the form of the world, mountains, and sky, though it is insubstantial.
3.4.64: Thus, there would be no liberation from this defect, but such a condition does not truly exist. For we see Divine Sages and Seers who have attained Realization.
3.4.65: If this world were Eternal, no one could attain liberation from it. Whether the visible world exists externally or within the Heart, it is solely for destruction.
3.4.66: Therefore, O Rama, listen to this profound and awe-inspiring Truth, which you will undoubtedly understand through the teachings that follow.
3.4.67: This world, perceived as having a form beginning with Space and identified as “I am this,” is merely a term, the word “world,” but in reality, it has no True Existence.
3.4.68: Whatever is seen as this visible world before us is nothing but the Supreme Brahm— Eternal, Ageless, Immortal, and Imperishable.
Summary of the Teachings:
The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta addresses the fundamental question of the nature of the visible world and the path to liberation from its inherent suffering. In the opening verses (59–60), Rama expresses a profound philosophical concern: if the world is Real, it cannot cease to exist, yet its existence is a source of suffering and delusion. He questions how this illusory perception, born of the mind and perpetuating a cycle of misery, can be overcome. This sets the stage for Vasishta’s response, which unfolds as a metaphysical teaching rooted in Advaita Vedanta, aiming to guide Rama toward understanding the illusory nature of the world and the means to transcend it.
Vasishta’s response begins in verses 61–63 with a promise of a “mantra” or teaching that can pacify the “demon-like” visible world. He explains that while phenomena may appear to be destroyed, their seeds remain latent in the mind as memories within the Space of Consciousness (chidakasha).
These seeds can sprout again, giving rise to the perception of the world, complete with its forms like mountains and skies, which, though insubstantial, perpetuate suffering. This teaching highlights the cyclic nature of worldly perception, driven by the mind’s tendencies, and underscores the challenge of achieving lasting Realization as long as these latent impressions persist.
In verses 64–65, Vasishta counters the potential despair of endless bondage by affirming that Realization is indeed possible. He points to the examples of Divine Sages and Seers who have attained Freedom, proving that the cycle of illusion can be broken. He clarifies that if the world were truly eternal and substantial, Realization would be unattainable. However, since the world—whether perceived externally or internally—is ultimately impermanent and subject to destruction, Realization is achievable. This introduces a critical Advaitic insight: the world’s apparent Reality is transient and not an absolute barrier to Spiritual Freedom.
Verses 66–67 deepen the teaching by urging Rama to grasp a profound truth: the world, as it is commonly understood, is merely a concept, a name without true substance.
The identification of the Self with the world (“I am this”) is a misunderstanding rooted in Ignorance. Vasishta emphasizes that the world’s existence is a linguistic and mental construct, lacking inherent Reality. This aligns with the non-dual perspective that Reality is not fragmented into a separate Self and world but is a singular, unified existence.
Finally, verse 68 delivers the culmination of Vasishta’s teaching: everything perceived as the world is, in Essence, the Supreme Brahm— Eternal, Ageless, and Imperishable. This revelation dissolves the duality between the world and the Ultimate Reality, affirming that what appears as the visible world is not separate from Brahm. The teaching encourages Rama (and the reader) to shift perception from the illusory, suffering-inducing world to the recognition of the eternal Brahm, thereby attaining Realization of non-dual Reality. Collectively, these verses guide the seeker from questioning the world’s Reality to understanding its illusory nature and ultimately recognizing the all-pervading Brahm as the sole Truth.
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