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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.
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