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Yoga Vashishtha 3.7.32–39
(The world is inherently unreal, its dissolution requires no effort beyond recognizing its non-existence)
श्रीराम उवाच ।
इयतो दृश्यजातस्य ब्रह्माण्डस्य जगत्स्थितेः ।
मुने कथमसत्तास्ति क्व मेरुः सर्षपोदरे ॥ ३२ ॥
श्रीवसिष्ठ उवाच ।
दिनानि कतिचिद्राम यदि तिष्ठस्यखिन्नधीः ।
साधुसंगमसच्छास्त्रपरमस्तदहं क्षणात् ॥ ३३ ॥
प्रमार्जयामि ते दृश्यं बोधे मृगजलं यथा।
दृश्याभावे द्रष्टृता च शाम्येद्बोधोऽवशिष्यते ॥ ३४ ॥
द्रष्टृत्वं सति दृश्येऽस्मिन्दृश्यत्वं सत्यथेक्षके ।
एकत्वं सति हि द्वित्वे द्वित्वं चैकत्वयोजने ॥ ३५ ॥
एकाभावे द्वयोरेव सिद्धिर्भवति नात्र हि ।
द्वित्वैक्यद्रष्टृदृश्यत्वक्षये सदवशिष्यते ॥ ३६ ॥
अहंतादिजगदृश्यं सर्वं ते मार्जयाम्यहम्।
अत्यन्ताभावसंवित्त्या मनोमुकुरतो मलम् ॥ ३७ ॥
नासतो विद्यते भावो नाभावो विद्यते सतः ।
यत्तु नास्ति स्वभावेन कः क्लेशस्तस्य मार्जने ॥ ३८ ॥
जगदादावनुत्पन्नं यच्चेदं दृश्यते ततम् ।
तत्स्वात्मन्येव विमले ब्रह्मचित्त्वात्स्वबृंहितम् ॥ ३९ ॥
3.7.32: Sriram asks, "O Sage, how can this entire visible creation, including the Universe and its existence, be unreal? How can something as vast as Mount Meru fit within the tiny space of a mustard seed?"
3.7.33: Vasishta replies, "O Rama, if you remain patient and undistracted for a few days, engaging in the company of the Wise and studying the sacred scriptures, I will, in a moment, fully clarify this for you."
3.7.34: Vasishta continues, "I will remove the illusion of this visible world from your mind, just as one dispels the illusion of water in a mirage. When the perceived world is understood to be unreal, the sense of being a Seer also subsides, leaving only Pure Awareness."
3.7.35: "The notion of a Seer exists only when there is something to be seen, and the notion of the seen exists only in the presence of a Seer. Duality arises when there is a sense of oneness, and oneness is perceived only in the context of duality."
3.7.36: "Without the notion of Oneness, the concept of duality cannot exist, and vice versa. When the ideas of Seer, seen, Oneness, and duality are transcended, only the Eternal Truth remains."
3.7.37: Vasishta assures, "I will completely wipe away the sense of ego and the perception of the world from your mind, cleansing the mirror of your Consciousness by Realizing the Absolute non-existence of these illusions."
3.7.38: "That which is unreal has no True Existence, and that which is Real never ceases to be. For something that is inherently non-existent by its very nature, what effort is needed to remove it?"
3.7.39: "The world, which was never truly created in the beginning, appears to exist but is ultimately unreal. It is merely a projection within the Pure, Infinite Consciousness of the Self, manifesting due to the Nature of Brahm, the Supreme Reality."
Summary of the Teachings:
The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta addresses the fundamental nature of Reality and the illusion of the phenomenal world. In verse 3.7.32, Rama expresses his confusion about how the vast, tangible Universe could be considered unreal, using the metaphor of Mount Meru fitting inside a mustard seed to highlight the seeming paradox. This question reflects a common human doubt about the nature of existence, where the material world appears undeniably Real. Rama’s inquiry sets the stage for Vasishta’s profound metaphysical teachings, which aim to dissolve the illusion of duality and guide Rama toward the Realization of non-dual Consciousness.
Vasishta’s response in verses 3.7.33 and 3.7.34 emphasizes the importance of spiritual discipline and guidance in dispelling Ignorance. He encourages Rama to engage with wise company and sacred teachings, promising that such practices will swiftly lead to clarity. Vasishta likens the perceived world to a mirage, an illusion that vanishes upon proper understanding. He introduces the core Advaita Vedanta principle that the
world’s apparent Reality is dependent on perception, and when the illusion of the seen (the world) is removed, the sense of being a Seer also dissolves, leaving only Pure Awareness or Brahm. This teaching underscores the non-dual nature of Reality, where distinctions between subject and object are illusory.
In verses 3.7.35 and 3.7.36, Vasishta elaborates on the interdependent nature of duality and Oneness. He explains that the concepts of Seer (subject) and seen (object) are mutually dependent, as are the ideas of Oneness and duality. These distinctions exist only in the mind and are not ultimately Real. When these dualistic notions are transcended through Self-Inquiry and Realization, only the Eternal Truth remains. This teaching aligns with the Advaita principle that all distinctions are mental constructs, and Realization lies in recognizing the Unchanging Reality beyond them. Vasishta’s words guide Rama toward understanding that the world’s apparent multiplicity is a projection of the mind, not an independent Reality.
Verse 3.7.37 and 3.7.38 further clarify the process of Realization. Vasishta assures Rama that he will help cleanse the mind of ego and worldly perceptions, likening the mind to a mirror that reflects illusions. By Realizing the absolute non-existence of these illusions, the mind is purified. Vasishta then invokes a key philosophical tenet: the unreal never truly exists, and the Real never ceases to be. This echoes the Bhagavad Gita’s teaching on the Eternal Nature of Reality.
Since the world is inherently unreal, its dissolution requires no effort beyond recognizing its non-existence. This insight encourages a shift in perspective, where the aspirant sees the world as a dream-like projection rather than a concrete Reality.
Finally, verse 3.7.39 encapsulates the essence of the teaching by declaring that the world was never truly created and exists only as a projection within the Infinite Consciousness of Brahm. The apparent world, vast as it seems, is merely a manifestation of the Self’s Pure Awareness, like a dream arising in the mind. This verse reinforces the non-dual perspective that Brahm alone is Real, and the world, though it appears to exist, is ultimately an expression of that Singular Reality. Vasishta’s teachings in these verses guide Rama—and the reader—toward Realization by dismantling the illusion of separateness and revealing the Unity of all existence in the Supreme Consciousness. Through Self-Inquiry, association with the Wise, and contemplation of sacred teachings, one can transcend the illusion of the world and abide in the Eternal Truth.
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